Which was revealed in Al-Madina
Virtues of Surat Al-Baqarah
The Virtues of Surat Al-Baqarah
In Musnad Ahmad, Sahih Muslim, At-Tirmidhi and An-Nasa'i, it is recorded that Abu Hurayrah said that the Prophet ﷺ said,
«لَا تَجْعَلُوا بُيُوتَكُمْ قُبُورًا فَإِنَّ الْبَيْتَ الَّذِي تُقْرَأُ فِيهِ سُورَةُ الْبَقَرَةِ لَا يَدْخُلُهُ الشَّيْطَان»
(Do not turn your houses into graves. Verily, Shaytan does not enter the house where Surat Al-Baqarah is recited.) At-Tirmidhi said, "Hasan Sahih.
Also, `Abdullah bin Mas`ud said, "Shaytan flees from the house where Surat Al-Baqarah is heard." This Hadith was collected by An-Nasa'i in Al-Yawm wal-Laylah, and Al-Hakim recorded it in his Mustadrak, and then said that its chain of narration is authentic, although the Two Sahihs did not collect it. In his Musnad, Ad-Darimi recorded that Ibn Mas`ud said, "Shaytan departs the house where Surat Al-Baqarah is being recited, and as he leaves, he passes gas." Ad-Darimi also recorded that Ash-Sha`bi said that `Abdullah bin Mas`ud said, "Whoever recites ten Ayat from Surat Al-Baqarah in a night, then Shaytan will not enter his house that night. (These ten Ayat are) four from the beginning, Ayat Al-Kursi (255), the following two Ayat (256-257) and the last three Ayat." In another narration, Ibn Mas`ud said, "Then Shaytan will not come near him or his family, nor will he be touched by anything that he dislikes. Also, if these Ayat were to be recited over a senile person, they would wake him up."
Further, Sahl bin Sa`d said that the Messenger of Allah ﷺ said,
«إِنَّ لِكُلِّ شَيْءٍ سَنَامًا، وَإِنَّ سَنَامَ الْقُرْآنِ الْبَقَرَةُ، وَإِنَّ مَنْ قَرَأَهَا فِي بَيْتِهِ لَيْلَةً لَمْ يَدْخُلْهُ الشَّيْطَانُ ثَلَاثَ لَيَالٍ، وَمَنْ قَرَأَهَا فِي بَيْتِهِ نَهَارًا لَمْ يَدْخُلْهُ الشَّيْطَانُ ثَلَاثَةَ أَيَّام»
(Everything has a hump (or, high peek), and Al-Baqarah is the high peek of the Qur'an. Whoever recites Al-Baqarah at night in his house, then Shaytan will not enter that house for three nights. Whoever recites it during a day in his house, then Shaytan will not enter that house for three days.) This Hadith was collected by Abu Al-Qasim At-Tabarani, Abu Hatim Ibn Hibban in his Sahih and Ibn Marduwyah.
At-Tirmidhi, An-Nasa'i and Ibn Majah recorded that Abu Hurayrah said, "The Messenger of Allah ﷺ sent an expedition force comprising of many men and asked each about what they memorized of the Qur'an. The Prophet ﷺ came to one of the youngest men among them and asked him, `What have you memorized (of the Qur'an) young man' He said, `I memorized such and such Surahs and also Al-Baqarah.' The Prophet said ﷺ, `You memorized Surat Al-Baqarah' He said, `Yes.' The Prophet said ﷺ, `Then you are their commander.' One of the noted men (or chiefs) commented, `By Allah! I did not learn Surat Al-Baqarah, for fear that I would not be able to implement it. The Messenger of Allah ﷺ said,
«تَعَلَّمُوا القُرْآنَ وَاقْرَءُوهُ، فَإِنَّ مَثَلَ الْقُرْآنِ لِمَنْ تَعَلَّمَهُ فَقَرَأَ وَقَامَ بِهِ كَمَثَلِ جِرَابٍ مَحْشُوَ مِسْكًا يَفُوحُ رِيحُهُ فِي كُلِّ مَكَانٍ، وَمَثَلُ مَنْ تَعَلَّمَهُ فَيَرْقُدُ وَهُوَ فِي جَوْفِهِ كَمَثَلِ جِرَابٍ أُوكِيَ عَلى مِسْك»
(Learn Al-Qur'an and recite it, for the example of whoever learns the Qur'an, recites it and adheres to it, is the example of a bag that is full of musk whose scent fills the air. The example of whoever learns the Qur'an and then sleeps (i.e. lazy) while the Qur'an is in his memory, is the example of a bag that has musk, but is closed tight.)
This is the wording collected by At-Tirmidhi, who said that this Hadith is Hasan. In another narration, At-Tirmidhi recorded this same Hadith in a Mursal manner, so Allah knows best.
Also, Al-Bukhari recorded that Usayd bin Hudayr said that he was once reciting Surat Al-Baqarah while his horse was tied next to him. The horse started to make some noise. When Usayd stopped reciting, the horse stopped moving about. When he resumed reading, the horse started moving about again. When he stopped reciting, the horse stopped moving, and when he resumed reading, the horse started to move again. Meanwhile, his son Yahya was close to the horse, and he feared that the horse might step on him. When he moved his son back, he looked up to the sky and saw a cloud radiating with light that looked like lamps. In the morning, he went to the Prophet ﷺ and told him what had happened and then said, "O Messenger of Allah ﷺ ! My son Yahya was close to the horse and I feared that she might step on him. When I attended to him and raised my head to the sky, I saw a cloud with lights like lamps. So I went, but I couldn't see it." The Prophet ﷺ said, "Do you know what that was" He said, "No." The Prophet ﷺ said,
«تِلْكَ الْمَلَائِكَةُ دَنَتْ لِصَوْتِكَ وَلَو قَرَأْتَ لَأَصْبَحْتَ يَنْظُرُ النَّاسُ إِلَيْهَا، لَا تَتَوارَى مِنْهُم»
(They were the angels, they came close hearing your voice (reciting Surat Al-Baqarah), and if you had kept reading, the people would have been able to see the angels when the morning came, and the angels would not be hidden from their eyes.)
This is the narration reported by Imam Abu Ubayd Al-Qasim bin Salam in his book Fada'il Al-Qur'an.
Virtues of Surat Al-Baqarah and Surat Al `Imran
Imam Ahmad said that Abu Nu`aym narrated to them that Bishr bin Muhajir said that `Abdullah bin Buraydah narrated to him from his father, "I was sitting with the Prophet ﷺ and I heard him say,
«تَعَلَّمُوا سُورَةَ الْبَقَرَةِ فَإِنَّ أَخْذَهَا بَرَكَةٌ، وَتَرْكَهَا حَسْرَةٌ، وَلَا تَسْتَطِيعُهَا الْبَطَلَة»
(Learn Surat Al-Baqarah, because in learning it there is blessing, in ignoring it there is sorrow, and the sorceresses cannot memorize it.)
He kept silent for a while and then said,
«تَعَلَّمُوا سُورَةَ الْبَقَرَةِ وَآلَ عِمْرَانَ فَإِنَّهُمَا الزَّهْرَاوَانِ، يُظِلَّانِ صَاحِبَهُمَا يَوْمَ الْقِيَامَةِ كَأَنَّهُمَا غَمَامَتَانِ أَوْ غَيَايَتَانِ أَوْ فِرْقَانِ مِنْ طَيْرٍ صَوَافَّ، وَإِنَّ الْقُرآنَ يَلْقى صَاحِبَهُ يَوْمَ الْقِيَامَةِ حِينَ يَنْشَقُّ عَنْهُ قَبْرُهُ كَالرَّجُلِ الشَّاحِبِ فَيَقُولُ لَهُ: هَلْ تَعْرِفُنِي؟ فَيَقُولُ: مَا أَعْرِفُكَ. فَيَقُولُ: أَنَا صَاحِبُكَ الْقُرْآنُ الَّذِي أَظْمَأْتُكَ فِي الْهَوَاجِرِ وَأَسْهَرْتُ لَيْلَكَ وَإِنَّ كُلَّ تَاجِرٍ مِنْ وَرَاءِ تِجَارَتِهِ، وَإِنَّكَ الْيَوْمَ مِنْ وَرَاءِ كُلِّ تِجَارَةٍ فَيُعْطَى الْمُلْكَ بِيَمِينِهِ وَالْخُلْدَ بِشِمَالِهِ وَيُوضَعُ عَلَى رَأْسِهِ تَاجُ الْوَقَارِ، وَيُكْسَى وَالِدَاهُ حُلَّتَانِ لَا يَقُومُ لَهُمَا أَهْلُ الدُّنْيَا، فَيَقُولَانِ: بِمَا كُسِينَا هَذَا؟ فَيُقَالُ: بِأَخْذِ وَلَدِكُمَا الْقُرْآنَ ثُمَّ يُقَالُ: اقْرَأْ وَاصْعَدْ فِي دَرَجِ الْجَنَّةِ وَغُرَفِهَا، فَهُوَ فِي صُعُودٍ مَا دَامَ يَقْرأُ هَذًّا كَانَ أَوْ تَرْتِيلًا»
(Learn Surat Al-Baqarah and Al `Imran because they are two lights and they shade their people on the Day of Resurrection, just as two clouds, two spaces of shade or two lines of (flying) birds. The Qur'an will meet its companion in the shape of a pale-faced man on the Day of Resurrection when his grave is opened. The Qur'an will ask him, 'Do you know me' The man will say, 'I do not know you.' The Qur'an will say, 'I am your companion, the Qur'an, which has brought you thirst during the heat and made you stay up during the night. Every merchant has his certain trade. But, this Day, you are behind all types of trade.' Kingship will then be given to him in his right hand, eternal life in his left hand and the crown of grace will be placed on his head. His parents will also be granted two garments that the people of this life could never afford. They will say, 'Why were we granted these garments' It will be said, 'Because your son was carrying the Qur'an.' It will be said (to the reader of the Qur'an), 'Read and ascend through the levels of Paradise.' He will go on ascending as long as he recites, whether reciting slowly or quickly.)"
Ibn Majah also recorded part of this Hadith from Bishr bin Al-Muhajir, and this chain of narrators is Hasan, according to the criteria of Imam Muslim.
A part of this Hadith is also supported by other Hadiths. For instance, Imam Ahmad recorded that Abu Umamah Al-Bahili said that he heard the Messenger of Allah ﷺ say,
«اقْرَأُوا الْقُرْآنَ فَإِنَّهُ شَافِعٌ لِأَهْلِهِ يَوْمَ الْقِيَامَةِ اقْرَأُوا الزَّهْرَاوَيْنِ، الْبَقَرَةَ وَآلَ عِمْرَانَ، فَإِنَّهُمَا يَأْتِيَانِ يَوْمَ الْقِيَامَةِ كَأَنَّهُمَا غَمَامَتَانِ، أَوْ كَأَنَّهُمَا غَيَايَتَانِ أَوْ كَأَنَّهُمَا فِرْقَانِ مِنْ طَيْرٍ صَوَافَّ، يُحَاجَّانِ عَنْ أَهْلِهِمَا يَوْمَ الْقِيَامَة»
(Read the Qur'an, because it will intercede on behalf of its people on the Day of Resurrection. Read the two lights, Al-Baqarah and Al `Imran, because they will come in the shape of two clouds, two shades or two lines of birds on the Day of Resurrection and will argue on behalf of their people on that Day.)
The Prophet ﷺ then said,
« اقْرَأُوا الْبَقَرَةَ فَإِنَّ أَخْذَهَا بَرَكَةٌ وَتَرْكَهَا حَسْرَةٌ وَلَا تَسْتَطِيعُهَا الْبَطَلَة»
(Read Al-Baqarah, because in having it there is blessing, and in ignoring there is a sorrow and the sorceresses cannot memorize it.)
Also, Imam Muslim narrated this Hadith in the Book of Prayer
Imam Ahmad narrated that An-Nawwas bin Sam`an said that the Prophet ﷺ said,
«يُؤْتَى بِالقُرْآنِ يَوْمَ الْقِيَامَةِ وَأَهْلِهِ الَّذِينَ كَانُوا يَعْمَلُونَ بِهِ تَقْدَمُهُم سُورَةُ الْبَقَرَةِ وَآلُ عِمْرَان»
(On the Day of Resurrection the Qur'an and its people who used to implement it will be brought forth, preceded by Surat Al-Baqarah and Al `Imran.)
An-Nawwas said, "The Prophet ﷺ set three examples for these two Surahs and I did not forget these examples ever since. He said,
«كَأَنَّهُمَا غَمَامَتَانِ، أَوْ ظُلَّتَانِ سَودَاوَانِ بَيْنَهُمَا شَرْقٌ، أَوْ كَأَنَّهُمَا فِرْقَانِ مِنْ طَيْرٍ صَوَافَّ، يُحَاجَّانِ عَنْ صَاحِبِهِمَا»
(They will come like two clouds, two dark shades or two lines of birds arguing on behalf of their people.)
It was also recorded in Sahih Muslim and At-Tirmidhi narrated this Hadith, which he rendered Hasan Gharib.
Surat Al-Baqarah was revealed in Al-Madinah
There is no disagreement over the view that Surat Al-Baqarah was revealed in its entirety in Al-Madinah. Moreover, Al-Baqarah was one of the first Surahs to be revealed in Al-Madinah, while, Allah's statement,
وَاتَّقُواْ يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ
(And be afraid of the Day when you shall be brought back to Allah.) (2:281) was the last Ayah to be revealed from the Qur'an. Also, the Ayat about usury were among the last Ayat to be revealed. Khalid bin Ma`dan used to call Al-Baqarah the Fustat (tent) of the Qur'an. Some of the scholars said that it contains a thousand news incidents, a thousand commands and a thousand prohibitions. Those who count said that the number of Al-Baqarah's Ayat is two hundred and eighty-seven, and its words are six thousand two hundred and twenty-one words. Further, its letters are twenty-five thousand five hundred. Allah knows best.
Ibn Jurayj narrated that `Ata' said that Ibn `Abbas said, "Surat Al-Baqarah was revealed in Al-Madinah." Also, Khasif said from Mujahid that `Abdullah bin Az-Zubayr said; "Surat Al-Baqarah was revealed in Al-Madinah." Several Imams and scholars of Tafsir issued similar statements, and there is no difference of opinion over this as we have stated.
The Two Sahihs recorded that Ibn Mas`ud kept the Ka`bah on his left side and Mina on his right side and threw seven pebbles (at the Jamrah) and said, "The one to whom Surat Al-Baqarah was revealed (i.e. the Prophet ﷺ) performed Rami (the Hajj rite of throwing pebbles) similarly." The Two Sahihs recorded this Hadith.
Further, Ibn Marduwyah reported a Hadith of Shu`bah from `Aqil bin Talhah from `Utbah bin Marthad; "The Prophet ﷺ saw that his Companions were not in the first lines and he said,
«يَا أَصْحَابَ سُورَةِ الْبَقَرَة»
(O Companions of Surat Al-Baqarah.) I Think that this incident occurred during the battle of Hunayn when the Companions retreated. Then, the Prophet ﷺ commanded Al-`Abbas (his uncle) to yell out,
«يَا أَصْحَابَ الشَّجَرَة»
(O Companions of the tree!) meaning the Companions who participated in the pledge of Ar-Ridwan (under the tree). In another narration, Al- `Abbas cried, "O Companions of Surat Al-Baqarah!" encouraging them to come back, so they returned from every direction. Also, during the battle of Al-Yamamah, against the army of Musaylimah the Liar, the Companions first retreated because of the huge number of soldiers in Musaylimah's army. The Muhajirun and the Ansar called out for each other, saying; "O people of Surat Al-Baqarah!" Allah then gave them victory over their enemy, may Allah be pleased with all of the companions of all the Messengers of Allah.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful
The Discussion of the Individual Letters
The individual letters in the beginning of some Surahs are among those things whose knowledge Allah has kept only for Himself. This was reported from Abu Bakr, `Umar, `Uthman, `Ali and Ibn Mas`ud. It was said that these letters are the names of some of the Surahs. It was also said that they are the beginnings that Allah chose to start the Surahs of the Qur'an with. Khasif stated that Mujahid said, "The beginnings of the Surahs, such as Qaf, Sad, Ta Sin Mim and Alif Lam Ra, are just some letters of the alphabet." Some linguists also stated that they are letters of the alphabet and that Allah simply did not cite the entire alphabet of twenty-eight letters. For instance, they said, one might say, "My son recites Alif, Ba, Ta, Tha... " he means the entire alphabet although he stops before mentioning the rest of it. This opinion was mentioned by Ibn Jarir.
The Letters at the Beginning of Surahs
If one removes the repetitive letters, then the number of letters mentioned at the beginning of the Surahs is fourteen: Alif, Lam, Mim, Sad, Ra, Kaf, Ha, Ya, `Ayn, Ta, Sin, Ha, Qaf, Nun.
So glorious is He Who made everything subtly reflect His wisdom.
Moreover, the scholars said, "There is no doubt that Allah did not reveal these letters for jest and play." Some ignorant people said that some of the Qur'an does not mean anything, (meaning, such as these letters) thus committing a major mistake. On the contrary, these letters carry a specific meaning. Further, if we find an authentic narration leading to the Prophet ﷺ that explains these letters, we will embrace the Prophet's statement. Otherwise, we will stop where we were made to stop and will proclaim,
ءَامَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا
(We believe in it; all of it (clear and unclear verses) is from our Lord) (3:7).
The scholars did not agree on one opinion or explanation regarding this subject. Therefore, whoever thinks that one scholar's opinion is correct, he is obliged to follow it, otherwise it is better to refrain from making any judgment on this matter. Allah knows best.
These Letters testify to the Miraculous Qur'an
The wisdom behind mentioning these letters in the beginning of the Surahs, regardless of the exact meanings of these letters, is that they testify to the miracle of the Qur'an. Indeed, the servants are unable to produce something like the Qur'an, although it is comprised of the same letters with which they speak to each other. This opinion was mentioned by Ar-Razi in his Tafsir who related it to Al-Mubarrid and several other scholars. Al-Qurtubi also related this opinion to Al-Farra' and Qutrub. Az-Zamakhshari agreed with this opinion in his book, Al-Kashshaf. In addition, the Imam and scholar Abu Al-`Abbas Ibn Taymiyyah and our Shaykh Al-Hafiz Abu Al-Hajjaj Al-Mizzi agreed with this opinion. Al-Mizzi told me that it is also the opinion of Shaykh Al-Islam Ibn Taymiyyah. KAz-Zamakhshari said that these letters, "Were not all mentioned once in the beginning of the Qur'an. Rather, they were repeated so that the challenge (against the creation) is more daring. Similarly, several stories were mentioned repeatedly in the Qur'an, and also the challenge was repeated in various areas (i.e., to produce something like the Qur'an). Sometimes, one letter at a time was mentioned, such as Sad, Nun and Qaf. Sometimes two letters were mentioned, such as
حـم
(Ha Mim) (44:1) Sometimes, three letters were mentioned, such as,
الم
(Alif Lam Mim (2: 1)) and four letters, such as,
المر
(`Alif Lam Mim Ra) (13:1), and
المص
(Alif Lam Mim Sad) (7:1).
Sometimes, five letters were mentioned, such as,
كهيعص
(Kaf Ha Ya `Ayn Sad) (19:1), and;
حـم - عسق
(Ha Mim. `Ayn Sin Qaf) (42:1-2).
This is because the words that are used in speech are usually comprised of one, two, three, four, or five letters."
Every Surah that begins with these letters demonstrates the Qur'an's miracle and magnificence, and this fact is known by those well-versed in such matters. The count of these Surahs is twenty-nine. For instance, Allah said,
الم ذَٰلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ
(Alif Lam Mim) This is the Book (the Qur'an), wherein there is no doubt (2:1-2),
الم - اللهُ لا إلَهَ إلاَّ هُوَ اَلْحَيُّ القَيُّومُ نَزَّلَ عَلَيْكَ الْكِتَٰـبَ بِالْحَقِّ مُصَدِّقاً لِّمَا بَيْنَ يَدَيْهِ
(Alif Lam Mim. Allah! La ilaha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyuum (the Ever Living, the One Who sustains and protects all that exists). It is He Who has sent down the Book (the Qur'an) to you (Muhammad ) with truth, confirming what came before it.) (3:1-3), and,
المص كِتَٰـبٌ أُنزِلَ إِلَيْكَ فَلاَ يَكُن فِى صَدْرِكَ حَرَجٌ مِّنْهُ
(Alif Lam Mim Sad. (This is the) Book (the Qur'an) sent down unto you (O Muhammad ), so let not your breast be narrow therefrom) (7:1-2).
Also, Allah said,
الر كِتَابٌ أَنزَلْنَٰـهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَـتِ إِلَى النُّورِ بِإِذْنِ رَبِّهِمْ
(Alif Lam Ra. (This is) a Book which We have revealed unto you (O Muhammad ) in order that you might lead mankind out of darkness (of disbelief and polytheism) into the light (of belief in the Oneness of Allah and Islamic Monotheism) by their Lord's leave) (14:1),
الم - تَنْزِيلُ الْكِتَابِ لاَ رَيْبَ فِيهِ مِن رَّبِّ الْعَالَمينَ
(Alif Lam Mim. The revelation of the Book (this Qur'an) in which there is no doubt, is from the Lord of the `Alamin (mankind, Jinn and all that exists)!) (32:1-2),
حـم - تَنزِيلٌ مِّنَ الرَّحْمَٰنِ الرَّحِيمِ
(Ha Mim. A revelation from (Allah) the Most Gracious, the Most Merciful) (41:1-2), and,
حـم - عسق- كَذَٰلِكَ يُوحِي إِلَيْكَ وَإِلَى اَلَّذِينَ مِن قَبْلِكَ اللهُ اَلْعَزِيزُ اَلْحَكَيمُ
(Ha Mim. `Ain Sin Qaf. Likewise Allah, the Almighty, the Wise sends revelation to you (O Muhammad ) as (He sent revelation to) those before you.) (42:1-3).
There are several other Ayat that testify to what we have mentioned above, and Allah knows best.
Alif Lām Mīm. Ini merupakan huruf-huruf yang digunakan sebagai pembuka beberapa surah Al-Qur`ān. Ini adalah huruf hijaiah yang tidak mempunyai makna tersendiri karena dituliskan secara terpisah-pisah, seperti: alif, ba, ta dan seterusnya. Dalam huruf-huruf ini terdapat hikmah dan tujuan, karena tidak ada sesuatu pun di dalam Al-Qur`ān yang tidak memiliki hikmah. Di antara hikmahnya yang paling menonjol ialah untuk mengisyaratkan tantangan Allah dengan Al-Qur`ān yang terdiri dari huruf-huruf yang membentuk kata-kata yang mereka ketahui dan mereka gunakan untuk berbicara. Oleh karena itu, pada umumnya huruf-huruf hijaiah tersebut diikuti dengan penyebutan tentang Al-Qur`ān Al-Karīm, seperti yang ada di dalam surah ini.
Muqatta‘at, which in Arabic means abbreviated or shortened letters, are symbolic letter combinations. They appear respectively at the beginning 29 chapters of the Quran in the form of Alif Lam Mim, Ha Mim, Nun, Ayn Sin, Qaf, etc. They also appear as chapter names, such as Ta Ha, Ya Sin, Sad and Qaf.
The Surah begins with the Arabic letters Alif, Lam and Mim (equivalents of A, L and M). Several Surahs begin with a similar combination of letters, for example, Ha, Mim, or Alif, Lam, Mim, Sad. Each of these letters is pronounced separately without the addition of a vowel sound after it. So, the technical term for them is مقطعات (Mugatta` at: isolated letters).
According to certain commentators, the isolated letters are the names of the Surahs at the beginning of which they occur. According to others, they are the symbols of the Divine Names. But the majority of the blessed Companions ؓ and the generation next to them, the تابعین Tabi’ in, and also the later authoritative scholars have preferred the view that the isolated letters are symbols or mysteries, the meaning of which is known to Allah alone or may have been entrusted as a special secret to the Holy Prophet ﷺ not to be communicated to anyone else. That is why no commentary or explanation of these letters has at all been reported from him. The great commentator Al-Qurtubi has adopted this view of the matter, which is summarized below:
"According to ` Amir Al-Sha'bi, Sufyan Al-Thawri and many masters of the science of Hadith, every revealed book contains certain secret signs and symbols and mysteries of Allah; the isolated letters too are the secrets of Allah in the Holy Qur'an, and hence they are among the مشتبہات (Mutashabihat: of hidden meaning), the meaning of which is known to Allah alone, and it is not permissible for us even to enter into any discussion with regard to them. The isolated letters are not, however, without some benefit to us. Firstly, to believe in them and to recite them is in itself a great merit. Secondly, in reciting them we receive spiritual blessings from the unseen world, even if we are not aware of the fact. AI-Qurtubi (رح) adds: "The Blessed Caliphs Abu Bakr, ` Umar, ` Uthman and ` Ali ؓ and most of the Companions like ` Abdullah ibn Mas'ud ؓ firmly held the view that these letters are the secrets of Allah, that we should believe in them as having descended from Allah and recite them exactly in the form in which they have descended, but should not be inquisitive about their meanings, which would be improper". Citing Al-Qurtubi and others, Ibn Kathir too prefers this view. On the other hand, interpretations of the isolated letters have been reported from great and authentic scholars. Their purpose, however, was only to provide symbolical interpretation, or to awaken the minds of the readers to the indefinite possibilities of meanings that lie hidden in the Holy Qur'an, or just to simplify things; they never wished to claim that these were the meanings intended by Allah Himself. Therefore, it would not be justifiable to challenge such efforts at interpretation since it would go against the considered judgment of veritable scholars.
Ǣlif, Lǣ-ǣm, Mī-īm الٓمٓ: Sono tra le lettere che inaugurano alcune Sure ﴾capitoli﴿ del Corano. Sono lettere alfabetiche ﴾singolarmente non hanno significato, ad esempio A, B, C ecc.﴿; e dietro di esse c'è una morale e un significato, perché nulla nel Corano è menzionato senza avere una morale. La morale più rilevante sta nel riferimento alla sfida del Corano, che consiste nell'essere composto delle stesse lettere da loro conosciute, e che utilizzano per parlare; perciò spesso, dopo di esse, viene menzionato il Generoso Corano, come accade in questa Surah.
{Elif, Lâm, Mîm} Kur'an-ı Kerim'in bazı surelerine bu harfler ile başlanmıştır. Bunlar alfabetik harfler olup, (Elif, be, te ve diğerleri) gibi tek başına geldiklerinde bir manası bulunmamaktadır. Bu harflerde hikmet ve gizli bir mana vardır. Öyle ki Kur'anda hikmetsiz hiçbir şey bulunmamaktadır. En önemli hikmetlerinden birisi de şudur: Bildikleri ve kendisi ile konuştukları harflerden oluşan bu Kur'an ile meydan okumak vardır. Bu surede olduğu gibi genellikle bu (harflerin) sonrasında Kuran-ı Kerim'in zikri gelmektedir.
1- Elif, Lâm, Mîm
2- İşte bu o Kitab ki, onda hiçbir şüphe yoktur. Takva sahipleri için bir hidayettir.
3- Onlar gayba iman ederler, namazı dosdoğru kılarlar ve kendilerini rızıklandırdığımız
şeylerden infâk ederler.
4- Onlar hem sana indirilene iman ederler, hem de senden önce indirilenlere... Ahirete de
yakînen inanırlar.
5- İşte bunlar Rab’lerinden bir hidâyet üzeridirler ve felaha erenler de onlardır.
(Medine’de inmiştir, 286 âyettir)
Besmeleye dair açıklamalar daha önce geçmişti.
1. “Elif, Lâm, Mîm.” Sûrelerin baş taraflarında yer alan bunun gibi
“Mukatta’a Harfleri” ile ilgili izlenecek en sağlıklı yol, şer’i
herhangi bir delile dayanmaksızın bunların anlamlarına dair söz söylemeyip susmaktır. Bununla
birlikte Allah’ın bunları boşu boşuna değil, aksine bizim bilemeyeceğimiz bir hikmet dolayısıyla
indirdiğini de kesinlikle kabul etmeliyiz.
2. “İşte bu o kitap ki...” Yani bu, yüce Kitab öyle bir Kitab-ı
hakikidir ki öncekilere ve sonrakilere ait hiçbir kitabın kapsamadığı muazzam bir ilmi ve apaçık
bir hakkı içerir. Dolayısıyla da “Onda hiçbir şüphe yoktur.” Şüphenin
hiçbir şekli söz konusu değildir. Şüphenin reddedilmesi onun zıddını gerektirir ki şüphenin
zıddı da yakîn (kesin bilgi)dir. Öyleyse bu kitap şüpheyi gideren yakîni
(kesin bilgiyi) içermektedir. Bu oldukça faydalı bir kâidedir. Yani övme
kastı ile bir şeyin nefyedilmesi/reddedilmesi, mutlaka o şeyin zıddı olan mükemmelliği ihtiva
etmeyi gerektirir. Çünkü nefy/ret, yokluktur, mutlak yoklukta ise herhangi bir övgü yoktur.
Bu Kitab yakîni içerdiğinden ve hidayet de ancak yakîn ile elde edildiğinden ötürü Yüce Allah:“takva sahipleri için bir hidayettir”
diye buyurmaktadır. “Hidayet”; kendisi vasıtası ile sapıklıktan ve şüphelerden sıyrılıp doğru yola ulaşılan ve faydalı yolların, kendisinin yol göstericiliği sayesinde izlenebildiği şey demektir. Burada hidayetin neye yönelik olduğunun zikredilmeyişinin, yani “filân maslahata hidâyettir”,
“filân şeye hidayettir” denmeyişinin sebebi, bu hidayetin genel anlamda
olması, yani dünya ve ahiretin bütün maslahatlarına yol gösterici olmasından dolayıdır.
Dolaysıyla Kur’an, ister usul/temel meselelerde olsun ister füru/fer’i konularda olsun, kulları
doğruya iletici, hakkı batıldan, sahihi zayıftan ayırt edici, dünya ve ahiretlerinde insanlara
faydalı olan yolu nasıl izleyeceklerini açıklayıcı bir kitaptır. Bir başka yerde Kur'ân, “insanlar için hidayet”(el-Bakara, 2/185)
şeklinde genel bir hidayet olmakla nitelendirilmektedir. Burada ve başka bazı yerlerde ise özel
olarak “takva sahipleri için bir hidayet” olduğu ifade buyrulmaktadır.
Çünkü Kur’an haddi zatında bütün insanlar için hidayettir. Fakat bedbaht olanlar, ona gereken
önemi vermezler ve Allah’ın hidâyetini/yol göstericiliğini kabul etmezler. Böylece onlara karşı
delil ortaya konmuş olur ve onlar ancak bedbahtlıkları dolayısıyla bu hidayetten istifade
etmezler.
“Takva sahipleri”ne gelince onlar hidayeti elde etmek için gerekli olan
en büyük sebebi gerçekleştirmiş olanlardır. Bu sebep takvadır. Takvanın hakikati ise Yüce
Allah’ın emirlerini yerine getirmek, yasaklarından kaçınmak suretiyle Allah’ın gazabına ve
azabına karşı korunmak demektir. İşte böyle kimseler Kur’an ile hidayet bulurlar ve ondan en
ileri derecede yararlanırlar. Nitekim Yüce Allah:“Ey iman edenler! Eğer Allah’a karşı takvalı olursanız o size bir furkan (hakkı batıldan ayırma kabiliyeti) verir.”(el-Enfal, 8/29)
diye buyurmaktadır. Öyleyse hem Kur’anî âyetlerden, hem de kevnî âyetlerden yararlanabilenler,
takva sahipleridir.
Çünkü hidayet “beyânî hidayet/doğru yolu gösterme” ve “tevfikî hidayet/doğru yola ulaşmaya muvaffak kılma”
olmak üzere iki türlüdür. Takva sahipleri bu iki hidâyeti de elde ederler. Onların dışındakiler
ise tevfikî hidayeti elde edemezler. Gereğince amel edebilme başarısı olmaksızın beyanî hidayet
ise gerçek ve tam bir hidayet değildir.
Daha sonra Yüce Allah takva sahiplerini inanç, zahir ameller ve batın ameller ile -çünkü takva
bütün bunları kapsamaktadır- ilgili özelliklerini sıralamaktadır:
3. “Onlar gayba iman ederler” İmanın hakikati; peygamberlerin verdiği
haberleri tam anlamıyla tasdik etmektir. Bu tasdik organların itaat ve bağlılıklarını da içerir.
İman da önemli olan duyularla hissedilen ve müşahade edilen şeylere inanmak değildir. Çünkü bu
konuda müslüman ile kâfir arasında fark olmaz. Esas mesele görmediğimiz, müşahade etmediğimiz
gayba, sadece Allah ve Rasûlü haber verdiği için iman etmektir. İşte kendisi ile müslümanın
kâfirden ayırt edildiği iman budur. Zira bu iman sadece Allah ve Rasûlü’nü tasdik etmektir.
O halde mü’min, ister müşahade etsin, ister etmesin, ister kavrayıp anlasın, ister akıl ve
kavrayışıyla onu anlayamasın, Allah’ın ve Rasûlü’nün haber verdiği her şeye iman eder. Gaybi
meseleleri yalanlayan zındıklar ise böyle değildir. Çünkü onlar hem akıllarının kıt olması hem
de üzerlerine düşen görevi yerine getirmemelerinden dolayı bu gerçekleri kavrayamazlar. Bu
nedenle onlar bilgileri ile kuşatamadıkları şeyleri yalanlamaya kalkışmış, böylelikle akılları
bozulmuş ve fikirleri karmakarışık bir hal almıştır. Allah’ın hidayeti ile doğruyu bulan ve
tasdik eden mü’minlerin akılları ise bu gibi olumsuzluklardan arınmıştır.
Gayba imanın kapsamına Yüce Allah’ın haber verdiği gerek geçmişe, gerek geleceğe ait gaybî
hususlara, ahiret hallerine, Yüce Allah’ın sıfatlarının hakikat ve keyfiyetlerine, bu hususta
Peygamberlerin haber verdiklerinin tümüne iman etmek girer. O bakımdan mü’minler Allah’ın
sıfatlarına ve bu sıfatların varlığına iman ederler. Keyfiyetlerini kavrayamasalar dahi bunlara
kesin olarak inanırlar.
Daha sonra Yüce Allah:“namazı dosdoğru kılarlar” diye buyurmuştur. Burada Allah “namaz kılarlar” yahut “namazı eda ederler” diye
buyurmamaktadır. Çünkü mücerret olarak görünür şekli ile namazı eda etmek yeterli değildir.
Namazın dosdoğru kılınması (ikâme edilmesi) hem görünürde rükünlerini,
vaciplerini, şartlarını tam olarak yerine getirerek zahirî ikâmeyi, hem de namazın ruhunu
gerçekleştirmek suretiyle batınî ikâmeyi kapsar. Namazın ruhu ise namaz kılarken kalbin/aklın
namazda olması, namaz kılanın söylediklerini ve namazda yaptığı fiilleri düşünmesi, tefekkür
etmesidir. İşte Yüce Allah’ın, hakkında:“Şüphesiz namaz insanı hayâsızlıktan ve kötülüklerden alıkoyar”(el-Ankebut, 29/45) diye buyurduğu namaz budur. Mükâfat ile karşılık
görecek namaz da budur. Çünkü kul, namazdan ancak aklettiği kadarının mükâfatını alır. Ayetteki
“namaz”ın kapsamına farz namazlar da nafile namazlar da girmektedir.
Daha sonra Yüce Allah: “Kendilerini rızıklandırdığımız şeylerden infâk ederler” buyuruyor. Bunun kapsamına
da zekât, zevcelere, akrabalara, kölelere ve benzerlerine nafaka vermek (ihtiyaçlarını karşılamak)
gibi farz harcamalar girdiği gibi bütün hayır yollarına yapılan müstehap infaklar da
girmektedir. Kendilerine infak edileceklerin zikredilmeyişi infak yollarının çok ve infak
yapılacak kimselerin çeşitli oluşundandır. Diğer taraftan infak bizatihi Yüce Allah’a
yaklaştıran bir ibadettir. Burada “bir kısmı” anlamına gelen “من/…(şeyler)den” edatının getirilmesi, Allah'ın onlardan kendilerine
verilenlere karşılık olarak ancak mallarının az bir bölümünü istediğine dikkatlerini çekmek
içindir. Bu ise onlara ne zarar verecek ne de ağır gelecektir. Aksine onlar bu infak ile hem
kendileri faydalanırlar, hem de kardeşleri bundan yararlanır.
Yüce Allah’ın; “rızıklandırdığımız” buyruğu ile işaret edilmektedir ki
elinizde bulunan mallar ne kendi kuvvetinizle elde ettiğiniz şeylerdir ne de mutlak egemenliği
size aittir. Onlar ancak Allah’ın size ihsan ettiği ve nimet olarak bağışladığı bir rızıktır. O
halde O, size bu nimeti ihsan edip kullarından pek çok kimseden üstün kıldığına göre, size
vermiş olduğu bu nimetlerin bir bölümünü vermek sureti ile Allah’a şükrediniz ve mahrum olan
kardeşlerinizi de gözetiniz.
Yüce Allah Kur’ân-ı Kerim’de namaz ve zekâtı bir arada çokça zikreder. Çünkü namaz Ma’bud’a
karşı ihlaslı olmayı; zekat ve infak ise O’nun kullarına ihsanı ihtiva eder. O bakımdan kulun
mutluluğu bir taraftan Ma’bud’una karşı ihlasla kulluk yapmasına, diğer taraftan da Ma’bud’unun
yarattıklarına faydalı olmak için gayret göstermesine bağlıdır. Nitekim kulun bedbaht olması da
bu iki şeyden mahrum kalmasına, ihlası ve kullara iyiliği kaybetmesine bağlıdır.
4. “Onlar hem sana indirilene iman ederler, hem de senden önce indirilenlere...”
Burada geçen “sana indirilen”den kasıt Kur’ân ve Sünnet’tir. Çünkü Yüce Allah:“Allah sana Kitab’ı ve Hikmet’i (sünneti) indirmiştir.”(en-Nisa, 4/113)
buyurmaktadır. O nedenle takva sahipleri, Peygamberin bütün getirdiklerine iman eder, O’na
indirilenler arasında ayrım yapıp da bir bölümüne inanıp diğer bir bölümüne inanmazlık etmezler.
Ona indirilenlerin bir bölümüne inanıp bir bölümüne inanmamak da ya bid’atçılardan bazılarının
yaptığı gibi O’na indirilenleri inkâr etmekle yahut da onu Allah ve Rasûlü’nün maksadına aykırı
bir şekilde te’vil etmekle olur. Nitekim bu bid’atçılar görüşlerinin aksine delâlet eden nasları
ya te’vil ederler. Te’villeri ile de neticede bu buyrukların ihtiva ettiği anlamı tasdik etmeme
durumuna düşerler. Bu buyrukları lafzen tasdik etseler dahi, onlara gerçek anlamıyla iman
etmezler.
“Senden önce indirilenlere” buyruğu daha önce indirilmiş bütün kitaplara
imanı kapsar. Kitaplara iman, hem Peygamberlere iman etmeyi, hem de bu kitapların kapsamına
giren özellikle Tevrat, İncil ve Zebur’a iman etmeyi kapsar. İşte bu, mü’minlere has bir
özelliktir. Onlar bütün semavi kitaplara iman ettikleri gibi, bütün Peygamberlere de inanırlar.
Onlardan herhangi birisi arasında (iman bakımından) fark gözetmezler.
Daha sonra Allah “Ahirete de yakînen inanırlar.” buyurmuştur. “Âhiret” ölümden sonra meydana gelecek olan olaylara verilen addır. İmanı genel olarak söz konusu ettikten sonra âhirete imanı özellikle zikretmesi, âhiret gününe imanın iman esaslarından birisi oluşundan ve Allah’ın mükâfaatını arzu etmeye, azabından korkmaya ve amellerde bulunmaya götüren en büyük etken oluşundan dolayıdır.
“Yakîn” ise en ufak bir şüphenin yer almadığı ve kişiyi amele sevk eden tam ve eksiksiz bilgi demektir.
5. “İşte bunlar” yani sözü edilen bu güzel sıfatlara sahip olanlar “Rab’lerinden bir hidâyet üzeridirler.” Yani onların sahip olduğu hidâyet
pek büyüktür. Zira burada “hidâyet”in nekire (belirtisiz) gelmesi tazim içindir. Sağlam bir itikadı ve dosdoğru amelleri içeren söz konusu sıfatlardan daha büyük hidâyet ne olabilir ki? Gerçek hidâyet ancak onların hidâyetidir. Buna uymayan, onun dışında kalan her bir şey ise dalâlettir, sapıklıktır. Burada yüceliğe, yüksekliğe delalet eden “ على : üzerinde” edatının
gelmesinin, buna karşılık dalâlet ve sapıklık hakkında:“ في : içinde” edatının getirilmesinin -mesela Yüce Allah’ın:
﴾ وَإِنَّآ أَوۡ إِيَّاكُمۡ لَعَلَىٰ هُدًى أَوۡ فِي ضَلَٰلٖ مُّبِينٖ ﴿ / “Şüphe yok ki biz ya da siz, ya bir hidâyet üzereyiz, ya da apaçık bir sapıklık içindeyiz.”(Sebe, 34/24) buyruğunda olduğu gibi- sebebi, hidâyet sahibinin bulduğu
hidâyet ile yücelmesi, üste çıkması, buna karşılık dalâlet sahibinin ise sapıklığa gömülmesi ve
bundan dolayı da hakir düşmesidir.
Daha sonra “ve felaha erenler de onlardır.” diye buyurmaktadır. “Felâh”, istenen, arzulanan şeyleri elde edebilme, korkulan şeylerden de kurtulmak demektir. Burada “felâh”ın
yalnızca onlara münhasır kılınması, onların yolunu izlemekten başka felâha götürecek bir yol
olmadığından dolayıdır. Bu yolun dışındaki her bir yol bedbahtlık, helâk ve hüsran yollarıdır.
İzleyeni helâke götürürler. Bundan dolayı Allah, gerçek mü’minlerin sıfatlarını söz konusu
ettikten sonra, Peygamberlere karşı inatlaşarak küfürlerini açıkça ortaya koyan kâfirlerin niteliklerini söz konusu ederek şöyle buyurmaktadır:
Elif-Lām-Mīm su harfovi kojima počinju neke kur’anske sure. To su slova arapske abecede koja sama po sebi nemaju značenje, ali njihovo izdvojeno spominjanje u Kur’anu ima mudrost i cilj, jer u Kur’anu ništa nije navedeno bez mudrosti i svrhe. Od najbitnijih mudrosti spominjanja ovih harfova je ukazivanje na izazov Arapima da sastave nešto slično ovom Kur'anu, jer se Kur'an sastoji od harfova koji su bili poznati tadašnjim Arapima i od kojih su oni sastavljali riječi. Zbog toga, u većini slučajeva, nakon otpočinjanja neke sure ovim harfovima spominje se Kur'an, kao što je slučaj i u ovoj suri.
`Alif, Lâm, Mîm: Ces lettres font partie des lettres «lumineuses», des lettres isolées qui apparaissent au début de certaines sourates. Ce sont à première vue des lettres de l’alphabet dépourvues de signification propre, qui ont été placées au début de ces sourates pour une raison connue d’Allah seul, car, tout dans le Qur’an y a été placé pour une raison précise. La présence de ces lettres relève du miracle coranique: les dénégateurs se trouvent en effet face à un texte composé des mêmes lettres que celles qu’ils connaissent et utilisent au quotidien, et pourtant, malgré le défi qui leur a été lancé, ils sont dans l’incapacité de produire un texte comparable au Coran. C’est pourquoi les lettres lumineuses sont la plupart du temps suivies d’une mention du Livre, comme c’est le cas pour cette sourate.
Estas letras forman parte de las letras aisladas que aparecen al principio de ciertas suras. Se trata, a primera vista, de letras del alfabeto desprovistas de significado propio, colocadas al principio de estas suras por una razón conocida solo por Al‑lah, ya que todo lo que está en el Corán ha sido puesto allí por una razón precisa. La presencia de estas letras es un milagro coránico: quienes niegan la verdad de Al‑lah se encuentran frente a un texto compuesto por las mismas letras que conocen y usan cotidianamente, y sin embargo, a pesar del desafío que se les ha lanzado, son incapaces de producir un texto comparable al Corán. Es por eso que estas letras están seguidas muchas veces de una referencia al Corán mismo, como es el caso en esta sura.
Alif Lām Mīm – letters like these begin certain sūrahs of the Qur’ān. Although they have no meaning in themselves, they do however have a purpose. Since there is divine wisdom contained in everything in the Qur’ān, these letters point to the miracle of the Qur’ān, made up of the letters which make up the words we speak. Therefore, when sūrahs begin with letters in this way, they are usually followed with a verse about the Qur’ān, as we see in this sūrah.
Alif. Lām. Mīm. Ang mga ito ay kabilang sa mga titik na ipinambungad sa ilan sa mga kabanata ng Qur'ān. Ang mga ito ay mga titik ng alpabetong Arabe na walang kahulugan sa sarili mismo kapag nasaad nang isahan gaya nito: alif, bā', tā', at iba pa. Mayroon itong kasanhian at katuturan yayamang walang natatagpuan sa Qur'ān na anumang walang kasanhian. Kabilang sa pinakamahalaga sa mga kasanhian nito ay ang pagpapahiwatig sa hamon sa pamamagitan ng Qur'ān na binubuo ng mga titik mismo na nakikilala nila at sinasalita nila. Dahil dito, may nasasaad kadalasan matapos ng mga ito na isang pagbanggit sa Marangal na Qur'ān gaya ng nasa kabanatang ito.
"Alif. La-m. Mi-m" là những chữ cái trong số các chữ cái được mở đầu cho một số chương Qur'an. Những chữ cái này chỉ là những mẫu tự, bản thân nó không mang nghĩa nếu như đứng một mình giống như mẫu tự a, b, c, v.v,. Tuy nhiên, các chữ cái được đề cập trong Qur'an mang một giá trị khác bởi vì trong Qur'an không có bất cứ điều gì lại không mang giá trị và ý nghĩa. Và một trong những giá trị và ý nghĩa của việc một số chương Qur'an được bắt đầu với những mẫu tự chữ cái là chỉ ra sự thách thức của Qur'an khi Nó được cấu tạo bởi những chữ cái riêng lẻ mà những người Ả Rập biết rõ chúng và dùng chúng tạo thành ngôn ngữ để nói chuyện với nhau. Chính vì lẽ này nên mỗi khi các chữ cái được nêu ra thì thường Kinh Qur'an được đề cập theo sau chẳng hạn như trong chương này.
"Alif lam mim. Kitab (al-Qur`an) ini tidak ada keraguan pada-nya;
petunjuk (hidayah) bagi mereka yang bertakwa, (yaitu) mereka yang beriman kepada yang ghaib, yang mendirikan shalat, dan
me-nafkahkan sebagian rizki yang Kami anugerahkan kepada mereka. Dan mereka yang beriman kepada
Kitab (al-Qur`an) yang telah diturunkan kepadamu dan kitab-kitab yang
telah diturunkan se-belummu, serta mereka yakin akan adanya (kehidupan)
akhirat. Mereka itulah yang tetap mendapat petunjuk dari Tuhan mereka, dan merekalah orang-orang
yang beruntung." (Al-Baqarah: 1-5).
Madaniyah
Telah berlalu pembahasan tentang makna basmalah.
(1) Huruf-huruf yang terpenggal-penggal di setiap awal surat, lebih baik
membiarkannya dan tidak mencoba-coba mencari makna-maknanya tanpa ada sandaran yang syar'i, dan
diiringi dengan keyakinan yang kuat bahwasanya Allah تعالى tidak menurunkannya dengan sia-sia,
akan tetapi menyimpan hikmah yang tidak kita ke-tahui.
(2) FirmanNya, ﴾ ذَٰلِكَ ٱلۡكِتَٰبُ ﴿ "Kitab itu," yakni kitab suci yang agung ini dalam arti hakiki, yang mengandung hal-hal yang tidak dikandung oleh kitab-kitab terdahulu maupun sekarang berupa ilmu yang agung dan kebenaran yang nyata, ﴾
لَا رَيۡبَۛ فِيهِۛ ﴿ "tidak ada keraguan padanya," dan juga tidak ada kebimbangan padanya dalam bentuk apa pun. Meniadakan keraguan dari kitab ini mengharuskan apa yang bertentangan dengannya, di mana hal yang bertentangan dengan hal itu adalah keyakinan, maka kitab ini mengandung ilmu keyakinan yang menghapus segala bentuk keraguan dan kebim-bangan.
Ini merupakan suatu kaidah yang menunjukkan bahwa peni-adaan di sini maksudnya adalah pujian yang harus melingkupi hal yang bertentangan dengannya yaitu kesempurnaan, karena penia-daan adalah suatu yang tidak ada, sedangkan hal yang tiada secara murni itu tidak ada pujian padanya. Dan karena Kitab suci ini me-ngandung keyakinan sedangkan hidayah itu tidaklah akan dapat diperoleh kecuali dengan keyakinan, maka Allah berfirman,﴾
هُدٗى لِّلۡمُتَّقِينَ ﴿ "Petunjuk (hidayah) bagi mereka yang bertakwa." Hidayah itu ada-lah suatu yang memberikan hidayah dari kesesatan dan kesamaran, dan (sebaliknya) membimbing untuk menempuh jalan yang berguna.
Allah berfirman di sini, ﴾ هُدٗى ﴿ "Petunjuk" dan tidak merinci bentuk petunjuknya, Dia tidak berfirman, "petunjuk untuk kemas-lahatan ini atau untuk kepentingan begini," karena yang dimaksud adalah keumuman (mencakup semua maslahat dan kebaikan), dan bahwasanya ia adalah petunjuk untuk seluruh kemaslahatan kedua negeri, ia adalah pembimbing bagi hamba dalam masalah-masalah ushul (pokok) dan masalah-masalah furu' (cabang), pemberi penje-lasan untuk kebenaran dari kebatilan, dan yang shahih dari yang lemah, dan pemberi penjelasan bagi mereka tata cara menempuh jalan yang berguna bagi mereka di dunia dan akhirat mereka. Allah berfirman pada tempat yang lain,
﴾ هُدٗى لِّلنَّاسِ ﴿
"Petunjuk bagi manusia." (Al-Baqarah: 185).
Ini juga umum mencakup semua (untuk seluruh manusia), se-dangkan pada pembahasan ini dan yang selainnya adalah ﴾
هُدٗى لِّلۡمُتَّقِينَ ﴿ "petunjuk bagi mereka yang bertakwa," karena sesungguhnya dalam hal itu sendiri telah bermakna petunjuk bagi seluruh manusia, sedangkan orang-orang yang celaka tidak memperhatikan hal itu dan mereka tidak menerima petunjuk Allah, maka dengan petunjuk ini, hujjah telah ditegakkan atas mereka, dan mereka tidak mengambil manfaat dengannya, dikarenakan mereka adalah orang-orang celaka.
Orang-orang yang bertakwa ialah orang-orang yang melakukan sebab yang terbesar demi memperoleh petunjuk yaitu ketakwaan, yang mana hakikatnya adalah menjalankan perkara yang dapat me-lindungi dari kemurkaan Allah dan azabNya dengan cara menger-jakan perintah-perintahNya dan menjauhi larangan-laranganNya, lalu mereka mengambil petunjuk dengan itu dan mengambil manfaat darinya dengan sebenar-benarnya. Allah q berfirman,
﴾ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِن تَتَّقُواْ ٱللَّهَ يَجۡعَل لَّكُمۡ فُرۡقَانٗا ﴿
"Hai orang-orang yang beriman, jika kamu bertakwa kepada Allah, niscaya Dia akan memberikan
kepadamu furqan (petunjuk yang dapat membedakan yang haq dan yang batil)."
(Al-Anfal: 29).
Maka orang-orang yang bertakwa adalah mereka yang me-ngambil manfaat dengan ayat-ayat al-Qur`an
dan ayat-ayat kauni-yah, juga karena hidayah itu ada dua macam; hidayah penjelasan, dan hidayah
taufik. Maka orang-orang yang bertakwa mendapat-kan kedua hidayah tersebut sedangkan selain dari
mereka tidak mendapatkan hidayah taufik, karena hidayah penjelasan tanpa mendapat hidayah taufik
untuk mengamalkannya bukan merupa-kan hidayah secara hakiki dan sempurna.
Kemudian Allah menggambarkan ciri orang-orang yang ber-takwa tersebut, yaitu memiliki
keyakinan-keyakinan dan amalan-amalan batin serta amalan-amalan lahir, karena ketakwaan memang
mencakup semua itu seraya berfirman,
(3) ﴾ ٱلَّذِينَ يُؤۡمِنُونَ بِٱلۡغَيۡبِ ﴿ "Yaitu mereka yang beriman kepada yang ghaib." Hakikat keimanan adalah pembenaran yang total terhadap apa pun yang dikabarkan oleh para Rasul, yang meliputi ketundukan ang-gota tubuh. Perkara keimanan itu tidak hanya kepada hal-hal yang dapat diperoleh oleh panca indera semata, karena hal ini tidaklah mampu membedakan antara seorang Muslim dengan seorang kafir, namun perkara yang dianggap dalam keimanan kepada yang ghaib adalah yang tidak kita lihat dan tidak kita saksikan, namun kita hanya mengimaninya saja karena ada kabar dari Allah dan kabar dari RasulNya ﷺ.
Inilah keimanan yang mampu membedakan antara seorang Muslim dengan seorang kafir, karena itulah pembenaran yang utuh terhadap Allah dan Rasul-rasulNya. Maka seorang yang beriman adalah yang mengimani segala sesuatu yang dikabarkan oleh Allah atau yang dikabarkan oleh RasulNya, baik yang dia saksikan atau-pun tidak, baik dia mampu memahami dan masuk dalam akalnya, ataupun akal dan pemahamannya tidak mampu mencernanya. Berbeda dengan orang-orang atheis yang mendustakan[2] perkara-perkara ghaib, karena akal-akal mereka yang terbatas lagi lalai tidak sampai kepadanya, akhirnya mereka mendustakan apa yang tidak mampu dipahami oleh ilmu mereka, yang pada akhirnya rusaklah akal-akal mereka, sia-sialah harapan mereka, dan (sebaliknya) ber-sihlah akal kaum Mukminin yang membenarkan lagi mengambil hidayah dengan petunjuk Allah.
Dan termasuk dalam keimanan kepada yang ghaib adalah keimanan kepada seluruh kabar yang diberitakan oleh Allah dari hal-hal ghaib yang terdahulu maupun yang akan datang, kondisi-kondisi Hari Akhirat, hakikat sifat-sifat Allah dan bentuk-bentuk-nya, dan kabar yang diberikan oleh RasulNya tentang semua itu; di mana mereka beriman kepada sifat-sifat Allah dan keberadaannya, dan mereka meyakininya walaupun mereka tidak mampu mema-hami cara dan bentuknya.
Kemudian Allah berfirman, ﴾ وَيُقِيمُونَ ٱلصَّلَوٰةَ ﴿ "Yang mendirikan shalat." Dia tidak berfirman, yang mengerjakan shalat, atau menjalankan shalat, karena sesungguhnya tidaklah cukup hanya sekedar men-jalankan dengan bentuknya yang lahir saja, karena mendirikan shalat yang dimaksud adalah mendirikan shalat secara lahir dengan menyempurnakan rukun-rukunnya, wajib-wajibnya, dan syarat-syaratnya, dan juga mendirikannya secara batin dengan mendirikan ruhnya yaitu dengan menghadirkan hati padanya, merenungi apa yang dibaca dan mengamalkannya. Maka shalat inilah yang dise-butkan dalam Firman Allah تعالى,
﴾ إِنَّ ٱلصَّلَوٰةَ تَنۡهَىٰ عَنِ ٱلۡفَحۡشَآءِ وَٱلۡمُنكَرِۗ ﴿
"Sesungguhnya shalat itu mencegah dari perbuatan-perbuatan keji dan mungkar." (Al-Ankabut: 45).
Yaitu shalat yang memperoleh ganjaran. Maka tidak ada ganjaran bagi seorang hamba dari shalatnya kecuali apa yang dia pahami darinya, dan termasuk dalam shalat di sini adalah yang wajib maupun yang sunnah.
Kemudian Allah berfirman, ﴾ وَمِمَّا رَزَقۡنَٰهُمۡ يُنفِقُونَ ﴿ "Dan menafkahkan sebagian rizki yang Kami anugerahkan kepada mereka." Termasuk di dalamnya nafkah-nafkah yang wajib, seperti zakat, nafkah atas istri, keluarga dan para budak dan sebagainya, dan nafkah-nafkah yang dicintai dengan segala jalan kebaikan. Dan tidak disebutkan-nya hal-hal yang diinfakkan karena banyaknya sebab-sebabnya dan bermacam-macam penerimanya, dan karena nafkah itu pada dasarnya adalah sebuah ibadah kepada Allah. Dia juga disebutkan dengan kata "dari" yang menunjukkan makna sebagian, demi untuk mengingatkan mereka bahwasanya Allah tidak menghendaki dari mereka kecuali sebagian kecil saja dari harta-harta mereka yang tidak akan memudaratkan mereka dan tidak akan pula memberat-kan mereka, bahkan mereka akan mengambil manfaat dari infak mereka tersebut, dan saudara-saudara mereka juga akan dapat mengambil manfaat darinya. Dan dalam Firman Allah, ﴾
رَزَقۡنَٰهُمۡ ﴿ "Rizki yang Kami anugerahkan kepada mereka," terkandung sebuah isyarat bahwa
harta yang ada di hadapanmu ini tidaklah diperoleh dari kekuatan dan kepemilikanmu, akan tetapi
itu semua adalah rizki Allah yang dianugerahkan kepada kalian dan diberikanNya nikmat itu atas
kalian. Maka karena nikmat yang diberikan oleh Allah atas kalian dan kemurahanNya terhadap
kalian dibanding banyak hamba-hambaNya yang lain, maka bersyukurlah kepada-Nya dengan
mengeluarkan sebagian nikmat yang diberikan atas kalian tersebut, dan hiburlah saudara-saudara
kalian yang tidak memilikinya.
Dan sangatlah banyak sekali Allah menyatukan (menyanding-kan) shalat
dengan zakat dalam al-Qur`an, karena shalat itu mengan-dung keikhlasan hanya kepada Dzat yang
disembah, sedangkan zakat dan nafkah mengandung berbuat baik kepada sesama hamba-hambaNya. Maka
tanda dari kebahagiaan seorang hamba adalah keikhlasannya kepada Dzat yang disembah dan usahanya
dalam memberikan manfaat kepada manusia, sebagaimana tanda keseng-saraan seorang hamba adalah
tidak adanya kedua perkara tersebut pada dirinya, tidak ada keikhlasan dan tidak pula perbuatan
baik kepada sesama.
(4) Kemudian Allah berfirman, ﴾ وَٱلَّذِينَ يُؤۡمِنُونَ بِمَآ أُنزِلَ
إِلَيۡكَ ﴿ "Dan me-reka yang beriman kepada apa yang telah diturunkan kepadamu" yaitu al-Qur`an dan as-Sunnah. Allah q berfirman,
﴾ وَأَنزَلَ ٱللَّهُ عَلَيۡكَ ٱلۡكِتَٰبَ وَٱلۡحِكۡمَةَ ﴿
"Dan Allah telah menurunkan al-Kitab (al-Qur`an) dan al-Hikmah (as-Sunnah) kepadamu." (An-Nisa`: 113),
Maka orang-orang yang bertakwa itu beriman kepada seluruh perkara yang datang dari Rasul, dan mereka tidak membeda-be-dakan antara sebagian dengan lainnya dari apa yang diturunkan kepadanya, di mana dia beriman dengan sebagiannya, dan tidak beriman dengan sebagiannya, baik dengan cara mengingkarinya atau dengan mentakwilkannya dari maksud yang dikehendaki oleh Allah dan RasulNya sebagaimana yang dilakukan oleh orang-orang yang melakukan bid'ah yang mentakwilkan nash-nash yang bertentangan dengan pendapat mereka, yang pada implikasinya tidak mempercayai makna-maknanya walaupun mereka memper-cayai kata-katanya, sehingga (hakikatnya) mereka tidak beriman kepadanya secara hakiki.
Dan FirmanNya, ﴾ وَمَآ أُنزِلَ مِن قَبۡلِكَ ﴿ "Dan apa yang telah diturunkan se-belummu," meliputi keimanan kepada seluruh kitab-kitab terdahulu, dan keimanan kepada kitab-kitab mencakup keimanan kepada Ra-sul-rasul dan kepada hal-hal yang meliputinya, khususnya Taurat, Injil, dan Zabur. Dan ini adalah keistimewaan kaum Mukminin yang beriman kepada kitab-kitab langit seluruhnya, dan kepada seluruh Rasul-rasul, dan mereka tidak membeda-bedakan salah satu di antara mereka.
Kemudian Allah berfirman, ﴾ وَبِٱلۡأٓخِرَةِ هُمۡ يُوقِنُونَ ﴿ "Serta mereka yakin akan adanya akhirat." Akhirat
adalah sebuah nama bagi kehidupan yang ada setelah kematian, dan disebutkannya secara khusus
sete-lah kata yang umum, adalah karena keimanan kepada Hari Akhirat termasuk salah satu dari
rukun iman, dan karena merupakan pen-dorong yang paling besar dalam hal harapan, kekhawatiran
dan beramal. Sedangkan keyakinan adalah ilmu yang sempurna yang padanya tidak ada keraguan
sedikit pun, yang membuahkan per-buatan.
(5) ﴾ أُوْلَٰٓئِكَ ﴿ "Mereka itulah," yaitu yang bersifat dengan sifat-sifat terpuji tersebut ﴾
عَلَىٰ هُدٗى مِّن رَّبِّهِمۡۖ ﴿ "yang tetap mendapat petunjuk dari Tuhan mereka," yakni yang tetap di atas petunjuk yang besar; karena pemakaian kata yang tidak terbatas (nakirah) adalah untuk ung-kapan mengagungkan. Dan hidayah apalagi yang lebih agung dari sifat-sifat yang telah disebutkan yang mengandung keyakinan yang benar dan perbuatan-perbuatan yang lurus? Pada hakikatnya hidayah itu hanya seperti hidayah yang ada pada mereka tersebut, sedangkan apa-apa yang bertentangan dengan itu adalah kesesatan. Dan dipakai kata عَلَى (di atas) dalam posisi kalimat di sini menun-jukkan pada ketinggian, adapun dalam posisi kata kesesatan me-makai kata فِيْ (di dalam) sebagaimana dalam FirmanNya,
﴾ وَإِنَّآ أَوۡ إِيَّاكُمۡ لَعَلَىٰ هُدًى أَوۡ فِي ضَلَٰلٖ مُّبِينٖ 24 ﴿
"Dan sesungguhnya kami atau kamu (orang-orang musyrik) pasti berada di atas kebenaran atau dalam kesesatan yang nyata." (Saba`: 24).
Hal itu karena ahli hidayah adalah tinggi dengan hidayah tersebut adapun ahli kesesatan yang tenggelam di dalamnya adalah terhina.
Kemudian Allah berfirman, ﴾ وَأُوْلَٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ ﴿ "Dan merekalah orang-orang yang beruntung."
Keberuntungan adalah memperoleh hal yang diinginkan dan selamat dari hal yang dikhawatirkan.
Pembatasan keberuntungan hanya pada mereka, karena tidak ada jalan menuju kepada keberuntungan
kecuali dengan menempuh jalan mereka tadi, dan jalan-jalan selain jalan tersebut, maka itu semua
adalah jalan kesengsaraan, kehancuran, dan kerugian yang akan menjerumuskan penempuhnya kepada
kebinasaan. Oleh karena itu, ketika Allah menyebutkan sifat-sifat kaum Mukminin yang hakiki, Dia
menyebutkan pula sifat-sifat kaum kafir yang menampakkan kekufuran mereka yang durhaka kepada
Rasul seraya berfirman,
Ang Dakilang Qur'ān na iyon ay walang duda rito, wala sa panig ng pagpababa nito, at wala kaugnay sa pagbigkas dito at kahulugan nito, sapagkat ito ay Pananalita ni Allāh na nagpapatnubay sa mga tagapangilag magkasala tungo sa daang nagpaparating tungo sa Kanya.
Le Livre par excellence est le Coran (`al-qur`ânu). Il ne saurait être entaché par le doute: que ce doute concerne sa révélation ou bien les mots qui le composent ou leur sens. En effet, il est la parole d’Allah qui guide les pieux vers le chemin aboutissant à Lui
This is the Qur’ān, in which there is nothing of any doubt, neither in terms of its origin, nor in terms of its meaning. It is the word of Allah, guiding those who are mindful of Allah to the way that leads to Him.
There is no Doubt in the Qur'an
The Book, is the Qur'an, and Rayb means doubt. As-Suddi said that Abu Malik and Abu Salih narrated from Ibn `Abbas, and Murrah Al-Hamadani narrated from Ibn Mas`ud and several other Companions of the Messenger of Allah ﷺ that,
لاَ رَيْبَ فِيهِ
(In which there is no Rayb), means about which there is no doubt. Abu Ad-Darda', Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Abu Malik, Nafi` `Ata', Abu Al-`Aliyah, Ar-Rabi` bin Anas, Muqatil bin Hayyan, As-Suddi, Qatadah and Isma`il bin Abi Khalid said similarly. In addition, Ibn Abi Hatim said, "I do not know of any disagreement over this explanation." The meaning of this is that the Book, the Qur'an, is without a doubt revealed from Allah. Similarly, Allah said in Surat As- Sajdah,
الم - ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ
(Alif Lam Mim). The revelation of the Book (this Qur'an) in which there is no doubt, is from the Lord of all that exists) (2:1-2).
Some scholars stated that this Ayah - 2:2 - contains a prohibition meaning, "Do not doubt the Qur'an." Furthermore, some of the reciters of the Qur'an pause upon reading,
لاَ رَيْبَ
(there is no doubt) and they then continue;
فِيهِ هُدًى لِّلْمُتَّقِينَ
(in which there is guidance for the Muttaqin (the pious and righteous persons)). However, it is better to pause at,
لاَ رَيْبَ فِيهِ
(in which there is no doubt) because in this case,
هُدًى
(guidance) becomes an attribute of the Qur'an and carries a better meaning than,
فِيهِ هُدًى
(in which there is guidance).
Guidance is granted to Those Who have Taqwa
Hidayah - correct guidance - is only granted to those who have Taqwa - fear of Allah. Allah said,
قُلْ هُوَ لِلَّذِينَ ءَامَنُواْ هُدًى وَشِفَآءٌ وَالَّذِينَ لاَ يُؤْمِنُونَ فِى ءَاذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى أُوْلَـئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ
(Say: It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it (the Qur'an) is blindness for them. They are those who are called from a place far away (so they neither listen nor understand)) (41:44), and,
وَنُنَزِّلُ مِنَ الْقُرْءَانِ مَا هُوَ شِفَآءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ وَلاَ يَزِيدُ الظَّـلِمِينَ إَلاَّ خَسَارًا
(And We send down of the Qur'an that which is a healing and a mercy to those who believe (in Islamic Monotheism and act on it), and it increases the Zalimin (wrongdoers) in nothing but loss) (17:82).
This is a sample of the numerous Ayat indicating that the believers, in particular, benefit from the Qur'an. That is because the Qur'an is itself a form of guidance, but the guidance in it is only granted to the righteous, just as Allah said,
يَأَيُّهَا النَّاسُ قَدْ جَآءَتْكُمْ مَّوْعِظَةٌ مَّن رَّبِّكُمْ وَشِفَآءٌ لِّمَا فِى الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ
(O mankind! There has come to you a good advice from your Lord (i. e. the Qur'an, enjoining all that is good and forbidding all that is evil), and a healing for that (disease of ignorance, doubt, hypocrisy and differences) which is in your breasts, ـ a guidance and a mercy (explaining lawful and unlawful things) for the believers) (10:57).
Ibn `Abbas and Ibn Mas`ud and other Companions of the Messenger of Allah ﷺ said,
هُدًى لِّلْمُتَّقِينَ
(guidance for the Muttaqin (the pious and righteous persons), means, a light for those who have Taqwa.
The Meaning of Al-Muttaqin
Ibn `Abbas said about,
هُدًى لِّلْمُتَّقِينَ
(guidance for the Muttaqin) that it means, "They are the believers who avoid Shirk with Allah and who work in His obedience." Ibn `Abbas also said that Al-Muttaqin means, "Those who fear Allah's punishment, which would result if they abandoned the true guidance that they recognize and know. They also hope in Allah's mercy by believing in what He revealed." Further, Qatadah said that,
لِّلْمُتَّقِينَ
(Al-Muttaqin), are those whom Allah has described in His statement;
الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلٰوةَ
(Who believe in the Ghayb and perform the Salah) (2:3), and the following Ayat. Ibn Jarir stated that the Ayah (2:2) includes all of these meanings that the scholars have mentioned, and this is the correct view. Also, At-Tirmidhi and Ibn Majah narrated that `Atiyah As-Sa`di said that the Messenger of Allah ﷺ said,
«لَا يَبْلُغُ الْعَبْدُ أَنْ يَكُونَ مِنَ الْمُتَّقِينَ حَتَّى يَدَعَ مَالَا بَأْسَ بِهِ حَذَرًا مِمَّا بِهِ بَأْس»
(The servant will not acquire the status of the Muttaqin until he abandons what is harmless out of fear of falling into that which is harmful.) At-Tirmidhi then said "Hasan Gharib."
There are Two Types of Hidayah (Guidance)
Huda here means the faith that resides in the heart, and only Allah is able to create it in the heart of the servants. Allah said,
إِنَّكَ لاَ تَهْدِى مَنْ أَحْبَبْتَ
(Verily, you (O Muhammad ) guide not whom you like) (28:56),
لَّيْسَ عَلَيْكَ هُدَاهُمْ
(Not upon you (Muhammad ) is their guidance) (2:272),
مَن يُضْلِلِ اللَّهُ فَلاَ هَادِيَ لَهُ
(Whomsoever Allah sends astray, none can guide him) (7:186), and,
مَن يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُ وَلِيًّا مُّرْشِدًا
(He whom Allah guides, he is the rightly guided; but he whom He sends astray, for him you will find no Wali (guiding friend) to lead him (to the right path)) (18:17).
Huda also means to explain the truth, give direction and lead to it. Allah, the Exalted, said,
وَإِنَّكَ لَتَهْدِى إِلَى صِرَٰطٍ مُّسْتَقِيمٍ
(And verily, you (O Muhammad ) are indeed guiding (mankind) to the straight path (i.e. Allah's religion of Islamic Monotheism)) (42: 52),
إِنَّمَآ أَنتَ مُنذِرٌ وَلِكُلِّ قَوْمٍ هَادٍ
(You are only a warner, and to every people there is a guide) (13:7), and,
وَأَمَّا ثَمُودُ فَهَدَيْنَٰـهُمْ فَاسْتَحَبُّواْ الْعَمَى عَلَى الْهُدَى
(And as for Thamud, We showed and made clear to them the path of truth (Islamic Monotheism) through Our Messenger (i.e. showed them the way of success), but they preferred blindness to guidance) (41:17).
testifying to this meaning.
Also, Allah said,
وَهَدَيْنَٰـهُ النَّجْدَينِ
(And shown him the two ways (good and evil).) (90:10)
This is the view of the scholars who said that the two ways refer to the paths of righteousness and evil, which is also the correct explanation. And Allah knows best.
Meaning of Taqwa
The root meaning of Taqwa is to avoid what one dislikes. It was reported that `Umar bin Al-Khattab asked Ubayy bin Ka`b about Taqwa. Ubayy said, "Have you ever walked on a path that has thorns on it" `Umar said, "Yes." Ubayy said, "What did you do then" He said, "I rolled up my sleeves and struggled." Ubayy said, "That is Taqwa."
Al-Qur`ān yang agung itu tidak ada keraguan di dalamnya, baik dari segi proses turunnya maupun lafal dan maknanya. Al-Qur`ān adalah firman Allah yang membimbing orang-orang bertakwa ke jalan yang menghantarkan mereka kepada-Nya.
El Libro por excelencia es el Corán. No puede ser manchado por la duda, ya sea en lo concerniente a su revelación o bien a las palabras que lo componen o a su sentido. De hecho, es la palabra de Al‑lah, que guía a los piadosos hacia el camino que conduce a Él.
Bu azametli Kur'an'ın ne indirilmesi, ne lafzı,ne de manasında hiç bir şüphe yoktur. O Allah'ın kelamıdır. Takva sahiplerine O'na ulaştıran yolu gösterir.
U ovaj veličanstveni Kur'an nema sumnje ni sa kojeg aspekta, pa nema sumnje u to da ga je Allah objavio, niti ima sumnje u to da su sve njegove riječi, i u formi i u značenju – Allahov govor koji bogobojazne upućuje na Pravi put.
The sentence "That Book has no doubt in it" raises a grammatical and exegetical problem, for the first phrase in the Arabic text reads as ذَٰلِكَ الْكِتَابُ :Dhcilikal kitab. Now, the word dhalika ذَٰلِكَ (that) is used to point out a distant thing, while the word kitab (book) obviously refers to the Holy Qur'an itself, which is present before us. So, this particular demonstrative pronoun does not seem to be appropriate to the situation. There is, however, subtle indication. The pronoun refers back to the prayer for the straight path made in the Surah Al-Fatihah, implying that the prayer has been granted and the Holy Qur'an is the answer to the request, which gives a detailed account of the straight path to those who seek guidance and are willing to follow it.
Having indicated this, the Holy Qur'an makes a claim about itself: "There is no doubt in it". There are two ways in which doubt or suspicion may arise with regard to the validity or authenticity of statement. Either the statement itself is erroneous, and thus becomes subject to doubt; or, the listener makes a mistake in understanding it. In the latter case, the statement does not really become subject to doubt, even if someone comes to suspect it out of a defective or distorted understanding - as the Holy Qur'an itself reminds us later in the same Surah: , وَاِنْ كُنْتُمْ فِىْ رَيْبٍ If you are in doubt..." (2:23). So, in spite of the doubts and objections of a thousand men of small or perverse understanding, it would still be true to say that there is no doubt in this book - either with regard to it having been revealed by Allah, or with regard to its contents.
ھُدًى لِّلْمُتَّقِيْنَ :"A guidance for the God-fearing": The Arabic word for the God-fearing is Muttaqin, derived from Taqwa which literally means "to fear, to refrain from", and in Islamic terminology it signifies fearing Allah and refraining from the transgression of His commandments. As for the Holy Qur'an being a guidance to the God-fearing, it actually means that although the Holy Qur'an provides guidance not only to mankind but to all existents in the universe, yet the special guidance which is the means of salvation in the other world is reserved for the God-fearing alone. We have already explained in the commentary on the Surah "Al-Fatihah" that there are three degrees of divine guidance - the first degree being common to the whole of mankind and even to animals etc., the second being particular to men and jinns, and the third being special to those who are close to Allah and have found His favour, the different levels of this last degree being limitless. It is the last two degrees of guidance which are intended in the verse under discussion. With regard to the second degree, the implication is that those who accept the guidance will have the hope of being elevated to the rank of the God-fearing. With reference to the third degree, the suggestion is that those who are already God-fearing may receive further and limitless guidance through the Holy Qur'an. This explanation should be sufficient to remove the objection that guidance is needed much more by those who are not God-fearing, for now we know that the specification of the God-fearing does not entail a denial of guidance to those who not possess this qualification.
Quel Sublime Corano, sul Quale non vi è alcun dubbio, né per quanto riguarda la Sua rivelazione, né per quanto riguarda le Sue parole e significato. È la Parola di Allāh, che guida i timorati sul sentiero che conduce a Lui.
Đây là Kinh Qur'an thiêng liêng và vĩ đại, không có gì phải nghi ngờ về điều đó dù là từ phương diện mặc khải hay từ phương diện ngôn từ và ý nghĩa nội dung của Nó. Kinh Qur'an đích thực chính là lời phán của Allah hướng dẫn những người ngoan đạo tới con đường dẫn đến nơi Ngài.
(Orang-orang yang bertakwa itu adalah) orang-orang yang beriman kepada perkara gaib, yaitu segala sesuatu yang tidak bisa ditangkap oleh pancaindra dan tersembunyi yang diberitakan oleh Allah atau Rasulullah seperti hari Akhir, orang-orang yang mendirikan salat, yakni menunaikannya sesuai ketentuan syariat yang meliputi syarat, rukun, wajib dan sunahnya, dan orang-orang yang gemar menginfakkan sebagian rezeki yang mereka terima dari Allah, baik yang sifatnya wajib seperti zakat, maupun yang tidak wajib seperti sedekah, demi mengharap pahala dari Allah. Mereka juga orang-orang yang beriman kepada wahyu yang Allah turunkan kepadamu –wahai Nabi- dan wahyu yang Dia turunkan kepada para nabi -'alaihimussalām- sebelum kamu, tanpa membeda-bedakan di antara mereka. Dan mereka juga beriman secara tegas akan adanya akhirat beserta ganjaran dan hukuman yang ada di dalamnya.
The next two verses delineate the characteristic qualities of the God-fearing, suggesting that these are the people who have received guidance, whose path is the straight path, and that he who seeks the straight path should join their company, adopt their beliefs and their way of life. It is perhaps in order to enforce this suggestion that the Holy Qur'an, immediately after pointing out the attributes peculiar to the God-fearing, proceeds to say:
أُولَـٰئِكَ عَلَىٰ هُدًى مِّن رَّبِّهِمْ ۖ وَأُولَـٰئِكَ هُمُ الْمُفْلِحُونَ
It is these who are on guidance given by their Lord, and it is just these who are successful.
The delineation of the qualities of the God-fearing in these two verses also contains, in essence, a definition of Faith ('Iman ایمان) and an account of its basic tenets and of the fundamental principles of righteous conduct:
الَّذِيْنَ يُؤْمِنُوْنَ بِالْغَيْبِ وَ يُـقِيْمُوْنَ الصَّلٰوةَ وَ مِمَّا رَزَقْنٰھُمْ يُنْفِقُوْنَ
Who believe in the unseen, and are steadfast in Salah and spend out of what We have provided them.
Thus, the first of the two verses, mentions three qualities of the God-fearing - belief in the unseen, being steadfast in Salah, and spending in the way of Allah. Many important considerations arise out of this verse, the most significant being the meaning and definition of 'Iman ایمان (Faith).
Who are the God-fearing?
The Definition of 'Iman
The Holy Qur'an has provided a comprehensive definition of 'Iman ایمان in only two words " يُؤْمِنُونَ بِالْغَيْبِ "Believe in the unseen". If one has fully understood the meaning of the words 'Iman ایمان and Ghayb غیب ، one will have also understood the essential reality of 'Iman ایمان .
Lexically, the Arabic word 'Iman ایمان signifies accepting with complete certitude the statement made by someone out of one's total confidence and trust in him. Endorsing someone's statement with regard to sensible or observable facts is, therefore, not 'Iman ایمان . For example, if one man describes a piece of cloth as black, and another man endorses the statement, it may be called Tasdiq تصدیق (confirmation) but not 'Iman ایمان ، for such an endorsement is based on personal observation, and does, in no way, involve any confidence or trust in the man who has made the statement. In the terminology of the Shari` ah, 'Iman ایمان signifies accepting with complete certitude the statement made by a prophet out of one's total confidence and trust in him and without the need of personal observation.1
1. It would be helpful to note that in the everday idiom of the West, and even in modern social sciences, "faith" has come to mean no more than an intense emotional state or "a fixe emotion". As against this, the Islamic conception of Iman ایمان is essentially intellectual, in the original signification of "Intellect" which the modern West has altogether forgotten.
As for the word Ghaib غیب ، lexically it denotes things which are not known to man in an evident manner, or which are not apprehensible through the five senses. The Holy Qur'an uses this word to indicate all the things which we cannot know through the five senses or through reason, but which have been reported to us by the Holy Prophet ﷺ . These include the essence and the attributes of Allah, matters pertaining to destiny, heaven and hell and what they contain, the Day of Judgment and the things which happen on that Day, divine books, all the prophets who have preceded the Holy Prophet ﷺ . in short, all the things mentioned in the last two verses of the Surah Al-Baqarah. Thus, the third verse of the Surah states the basic creed of the Islamic faith in its essence, while the last two verses provide the details.
So, belief in the unseen ultimately comes to mean having firm faith in everything that the Holy Prophet ﷺ has taught us - subject to the necessary condition that the teaching in question must have come down to us through authentic and undeniable sources. This is how the overwhelming majority of Muslim scholars generally define 'Iman ایمان (See al-'Aqidah al-Tahawiyyah, 'Aqa'id al-Nasafi etc.).
According to this definition, Iman ایمان signifies faith and certitude, and not mere knowledge. For, a mental knowledge of the truth is possessed by Satan شیطان himself, and even by many disbelievers - for example, they knew very well that the Holy Prophet ﷺ was truthful and that his teachings were true, but they did not have faith in him nor did they accept his teachings with their heart, and hence they are not Muslims.
The Meaning of ` Establishing' Salah
The second quality of the God-fearing is that they are "steadfast in the prayer." The verb employed by the Holy Qur'an here is Yuqimuna يُقِيمُنَا (generally rendered in English translations as "they establish", which comes from the word Iqamaha اقامہ signifying "to straighten out" ). So, the verb implies not merely saying one's prayers, but performing the prayers correctly in all possible ways and observing all the prescribed conditions, whether obligatory (Fard فرض) or necessary (Wajib واجب) or commendable (Mustahabb مستحب). The concept includes regularity and perpetuity in the performance of Salah as also an inward concentration, humility and awe. At this point, it may be noted that the term does not mean a particular Salah, instead, it includes all fard, wajib and nafl نفل prayers.
Now to sum up - the God-fearing are those who offer their prayers regularly and steadfastly in accordance with the regulations of the Shari'ah, and also observe the spiritual etiquette outwardly and inwardly.
Spending in the way of Allah: Categories
The third quality of the God-fearing is that they spend in the way of Allah. The correct position in this respect, which has been adopted by the majority of commentators, is that it includes all the forms of spending in the way of Allah, whether it be the fard (obligatory) Zakah or the Wajib (necessary) alms-giving or just voluntary and nafl نفل (supererogatory) acts of charity: For, the Holy Qur'an usually employs the word Infaq انفاق with reference to nafl نفل (supererogatory) alms-giving or in a general sense, but reserves the word Zakah for the obligatory alms-giving. The simple phrase: مِمَّا رَزَقْنَاكُم : "Spend out of what We have provided them" inspires us to spend in the way of Allah by drawing our attention to the fact that anything and everything we possess is a gift from Allah and His trust in our hands, and that even if we spend all our possessions in the way of Allah, it would be proper and just and no favour to Him. But Allah in His mercy asks us to spend in His way "out of' what (مِمَّا) he has provided - that is, only a part and not the whole.
Among the three qualities of the God-fearing, faith is, of course, the most important, for it is the basic principle of all other principles, and no good deed can find acceptance or validity without faith. The other two qualities pertain to good deeds_ Now, good deeds are many; one could make a long list of even those which are either obligatory or necessary. So, the question arises as to why the Holy Qur'an should be content to choose for mention only two - namely, performing Salah and spending in the way of Allah. In answering this question, one could say. that all the good deeds which are obligatory or necessary for man pertain either to his person and his body or to his possessions. Among the personal and bodily forms of ` Ibadat عبادت (acts of worship), the most important is the Salah. Hence the Holy Qur'an mentions only this form in the present passage. As for the different forms of ` Ibadat عبادت pertaining to possessions, the word Infaq انفاق (spending) covers all of them. Thus, in mentioning only two good deeds, ` the Holy Qur'an has by implication included all the forms of worship and all good deeds. The whole verse, then, comes to mean that the God-fearing are those who are perfect in their faith and in their deeds both, and that Islam is the sum of faith and practice. In other words, while providing a complete definition of Iman ایمان (Faith), the verse indicates the meaning of Islam as well. So, let us find out how Iman ایمان and Islam are distinct from each other.
The distinction between Iman ایمان and Islam اسلام
Lexically, '.Iman ایمان signifies the acceptance and confirmation of something with one's heart, while Islam signifies obedience and submission. Iman ایمان pertains to the heart; so does Islam, but it is related to all the other parts of the human body as well. From the point of view of the Shari'ah, however, Iman ایمان is not valid without Islam, nor Islam without Iman ایمان . In other words, it is not enough to have faith in Allah and the Holy Prophet ﷺ in one's heart unless the tongue expresses the faith and also affirms one's allegiance and submission. Similarly, an oral declaration of faith and allegiance is not valid unless one has faith in one's heart.
In short, Iman ایمان ، and Islam have different connotations from the lexical point of view. It is on the basis of this lexical distinction that the Holy Qur'an and Hadith refer to a difference between the two. From the point of view of the Shari` ah, however, the two are inextricably linked together, and one cannot be valid without the other - as is borne out by the Holy Qur'an itself.
When Islam, or an external declaration of allegiance, is not accompanied by Iman ایمان or internal faith, the Holy Qur'an terms it as Nifaq نفاق (hypocrisy), and condemns it as a greater crime than an open rejection of Islam:
اِنَّ الْمُنٰفِقِيْنَ فِي الدَّرْكِ الْاَسْفَلِ مِنَ النَّارِ
Surely the hypocrites will be in the lowest depths of Hell. (4:145)
In explanation of this verse let us add that so far as the physical world goes, we can only be sure of the external state of a man, and cannot know his internal state with any degree of certainty. So in the case of men who orally declare themselves to be Muslims without having faith in their heart, the Shari'ah requires us to deal with them as we would deal with a Muslim in worldly affairs; but in the other world their fate would be worse than that of the ordinary disbelievers. Similarly, if Iman ایمان or acknowledgment in the heart is not accompanied by external affirmation and allegiance, the Holy Qur'an regards this too as kufr کفر or rejection and denial of the Truth - speaking of the infidels, it says:
يَعْرِفُوْنَهٗ كَمَا يَعْرِفُوْنَ اَبْنَاۗءَھُمْ
They know him (that is, the Holy Prophet ﷺ) as they know their own sons (2:146);
or in another place:
وَجَحَدُوْا بِهَا وَاسْتَيْقَنَتْهَآ اَنْفُسُهُمْ ظُلْمًا وَّعُلُوًّا
Their souls knew them (the signs sent by Allah) to be true, yet they denied them in their wickedness and their pride. (27:14)
My respected teacher, ` Allamah Sayyid Muhammad Anwar Shah used to explain it thus - the expanse which Iman ایمان and Islam اسلام have to cover in the spiritual journey is the same, and the difference lies only in the beginning and the end; that is to say, Iman ایمان starts from the heart and attains perfection in external deeds, while Islam starts from external deeds and can be regarded as perfect when it reaches the heart.
To sum up, Iman ایمان is not valid, if acknowledgment in the heart does not attain to external affirmation and allegiance; similarly, Islam اسلام is not valid, if external affirmation and allegiance does not attain to confirmation by the heart. Imam Ghazzali and Imam Subki رحمۃ اللہ علیہما both have arrived at the same conclusion, and in Musamarah, Imam Ibn al-Humam (رح) reports the agreement of all the authentic scholars in this respect.2 ...who believe in what has been revealed to you and in what has been revealed before you, and do have faith in the Hereafter.
2. Today one finds a very wide-spread confusion, sometimes amounting to a total incomprehension, with regard to the distinction between Islam and Iman ایمان ، essentially under the influence of Western modes of thought and behaviour and, to be more specific, that of the ever-proliferating Protestant sects and schools of theology. Since the middle of the 19th century there have sprouted in almost every Muslim country a host of self-styled Reformists, Revivalists, Modernists et al, each pretending to have understood the "real" Islam for the first time, and each adopting an extremist, though untenable, posture with regard to Islam and Iman ایمان . On the one hand, we have people claiming that Islam is only a matter of the "heart" (a word which has during the last four hundred years been used in the West as an equivalent of "emotion" or, worse still, of "emotional agitation" ) or of "religious experience" (a very modish term brought into currency by William James). As a corollary, they stubbornly refuse to see the need for a fixed ritual or an ethical code, all of which they gladly leave to social exigency or individual preference. They base their claims on the unquestioned axiom that religion is "personal" relationship between the individual and "his" God. It is all too obvious that this genre of Modernist "Islam" is the progeny of Martin Luther with cross-pollination from Rousseau. On the other hand, we have fervent and sometimes violent champions of Islam insisting on a merely external performance of rituals - more often on a mere conformity to moral regulations, and even these, of their liking. They would readily exclude, and are anyhow indifferent to, the internal dimension of Islam. A recent modification of this stance (in the wake of a certain Protestant pioneering, it goes without saying) has been to replace divinely ordained rituals by acts of social service or welfare, giving them the status and value of acts of worship. Counseling on divorce, abortion, premarital sex and the rest of the baggage having already become a regular part of the functions of a Protestant clergyman, it would not be too fond to expect, even on the part of our Modernists, the speedy inclusion of acts of entertainment as well. There is still another variety of deviationists, more visible and vociferous than the rest, and perhaps more pervasive and pernicious in their influence, finding easy credence among a certain section of Muslims with a sloppy western-style education. While dispensing with the subtle distinctions between Islam and Iman ایمان ، they reduce Islam itself to a mere system of social organization, or even to state-craft. According to their way of looking at things, if Muslims fail to set up a social and political' organization of a specified shape, they would cease to be Muslims. Applied to the history of Islam, this fanciful notion would lead to the grotesque conclusion that no Muslim had ever existed. These are only a few examples of the intellectual distortions produced by refusing to define Islam and Iman ایمان clearly and ignoring the distinction between the two. Contrary to all such modernizing deviations, Islam in fact means establishing a particular relationship of obedience and servitude with Allah. This relationship arises neither out of vague "religious experiences" nor out of social regimentation; in order to attain it, one has to accept all the doctrines and to act upon all the commandments specified in the Holy Qur'an, the Hadith and the Shari'ah. These doctrines and commandments cover all the spheres of human life, individual or collective, right up from acts of worship down to social, political and economic relations among men, and codes of ethics and behaviour, morals and manners, and their essential purpose is to produce in man a genuine attitude of obedience to Allah. If one acts according to the Shari'ah one, no doubt, gains many worldly benefits, individual as well as collective. These benefits may be described as the raison d'etre of the commandments, but are in no way their essential object, nor should a servant of Allah seek them for themselves in obeying Him, nor does the success or failure of a Muslim as a Muslim depend on attaining them. When a man has fully submitted himself to the commandments of Allah in everything he does, he has already succeeded as a Muslim, whether he receives the related worldly benefits or not.
Coloro che credono nell'Ignoto: ciò che è impercettibile ai sensi e inafferrabile, ciò su cui Allāh ci ha informato, e ciò su cui ha informato il Suo Messaggero, come il Giorno del Giudizio. Sono quelli che osservano la Salēt con devozione, secondo i precetti di Allāh, osservandone le condizioni, i princìpi, i doveri e la Sunnah; e loro sono quelli che elargiscono parte di ciò che Allāh ha loro concesso, rispettando l'obbligo della Zakēt, oppure con un'elargizione volontaria come l'elemosina, allo scopo di ottenere la ricompensa di Allāh. E sono loro quelli che credono nella Rivelazione che Allāh ha rivelato a te, o Profeta, e in ciò che è stato rivelato agli altri profeti ﴾Pace sia su di loro﴿ che ti hanno preceduto, senza distinzione, e sono loro quelli che credono fermamente nell'Altra Vita, e in quello che vi è in essa, ricompensa o punizione.
Bogobojazni su oni koji vjeruju u ono što je čulima nedokučivo, a to je sve ono o čemu nas je obavijestio Uzvišeni Allah u Svojoj knjizi ili kroz govor Njegovog Poslanika, poput Sudnjeg dana, i oni koji uspostavljaju namaz tako što ga obavljaju onako kako je Allah propisao, poštujući njegove uslove, sastavne dijelove (ruknove) obavezne i pohvalne radnje, i oni koji udjeljuju od onoga čime ih je Allah opskrbio time što izdvajaju zekat, koji je obavezan, ili sadaku, koja je dobrovoljna. Oni sve to rade nadajući se Allahovoj nagradi. Oni vjeruju u Objavu koju je Allah spustio Svom Vjerovjesniku, i koju je spustio ostalim vjerovjesnicima, neke na njih Allahov mir i spas, ne praveći razliku između tih Objava u pogledu vjerovanja. Oni čvrsto vjeruju u ahiret, onaj svijet, te u nagradu i kaznu koji tamo slijede.
They believe in the revelation that Allah sent down to you, O Prophet, and in that which He revealed to all the other prophets before you (peace be upon them), without distinction; and they have a definite belief in the Afterlife, with its rewards and punishments.
, 4. Lo oculto (al-ghaibu) designa a todo aquello que no se percibe con los sentidos, aquello que normalmente nos es desconocido y que solo conocemos a través de lo que nos han enseñado Al‑lah y Su Mensajero, como por ejemplo el Último Día. Esta aleya señala a aquellos que practican la oración tal como lo indican las prescripciones divinas y las recomendaciones proféticas, a aquellos que destinan la riqueza que Al‑lah les ha dado a la caridad obligatoria como el zakat o la caridad voluntaria con la esperanza de ser retribuidos por Al‑lah. Estas personas creen en la Revelación que Al‑lah ha manifestado al Profeta y a los otros enviados antes que él, sin hacer distinción entre ellos. Son aquellos que creen firmemente en el Más Allá, así como en la retribución y en el castigo.
The Meaning of Iman
Abu Ja`far Ar-Razi said that Al-`Ala' bin Al-Musayyib bin Rafi` narrated from Abu Ishaq that Abu Al-Ahwas said that `Abdullah said, "Iman is to trust.". `Ali bin Abi Talhah reported that Ibn `Abbas said,
يُؤْمِنُونَ
(who have faith) means they trust. Also, Ma`mar said that Az-Zuhri said, "Iman is the deeds." In addition, Abu Ja`far Ar-Razi said that Ar-Rabi` bin Anas said that, `They have faith', means, they fear (Allah).
Ibn Jarir (At-Tabari) commented, "The prefered view is that they be described as having faith in the Unseen by the tongue, deed and creed. In this case, fear of Allah is included in the general meaning of Iman, which necessitates following deeds of the tongue by implementation. Hence, Iman is a general term that includes affirming and believing in Allah, His Books and His Messengers, and realizing this affirmation through adhering to the implications of what the tongue utters and affirms."
Linguistically, in the absolute sense, Iman merely means trust, and it is used to mean that sometimes in the Qur'an, for instance, Allah the Exalted said,
يُؤْمِنُ بِاللَّهِ وَيُؤْمِنُ لِلْمُؤْمِنِينَ
(He trusts (yu'minu) in Allah, and trusts (yu'minu) in the believers.) (9: 61)
Prophet Yusuf's brothers said to their father,
وَمَآ أَنتَ بِمُؤْمِنٍ لَّنَا وَلَوْ كُنَّا صَٰـدِقِينَ
(But you will never believe us even when we speak the truth) (12:17).
Further, the word Iman is sometimes mentioned along with deeds, such as Allah said,
إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّٰـلِحَـتِ
(Save those who believe (in Islamic Monotheism) and do righteous deeds) (95:6).
However, when Iman is used in an unrestricted manner, it includes beliefs, deeds, and statements of the tongue.We should state here that Iman increases and decreases.
There are many narrations and Hadiths on this subject, and we discussed them in the beginning of our explanation of Sahih Al-Bukhari, all favors are from Allah. Some scholars explained that Iman means Khashyah (fear of Allah). For instance, Allah said;
إِنَّ الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالْغَيْبِ
(Verily, those who fear their Lord unseen (i.e. they do not see Him, nor His punishment in the Hereafter)) (67:12), and,
مَّنْ خَشِىَ الرَّحْمَٰـنَ بِالْغَيْبِ وَجَآءَ بِقَلْبٍ مُّنِيبٍ
(Who feared the Most Gracious (Allah) in the Ghayb (unseen) and brought a heart turned in repentance (to Him and absolutely free from every kind of polytheism)) (50: 33).
Fear is the core of Iman and knowledge, just as Allah the Exalted said,
إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ
(It is only those who have knowledge among His servants that fear Allah) (35:28).
The Meaning of Al-Ghayb
As for the meaning of Ghayb here, the Salaf have different explanations of it, all of which are correct, indicating the same general meaning. For instance, Abu Ja`far Ar-Razi quoted Ar-Rabi` bin Anas, reporting from Abu Al-`Aliyah about Allah's statement, i
يُؤْمِنُونَ بِالْغَيْبِ
((Those who) have faith in the Ghayb), "They believe in Allah, His angels, Books, Messengers, the Last Day, His Paradise, Fire and in the meeting with Him. They also believe in life after death and in Resurrection. All of this is the Ghayb." Qatadah bin Di`amah said similarly.
Sa`id bin Mansur reported from `Abdur-Rahman bin Yazid who said, "We were sitting with `Abdullah bin Mas`ud when we mentioned the Companions of the Prophet ﷺ and their deeds being superior to our deeds. `Abdullah said, `The matter of Muhammad was clear for those who saw him. By He other than Whom there is no God, no person will ever acquire a better type of faith than believing in Al-Ghayb.' He then recited,
الم - ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ
(Alif Lam Mim. This is the Book, wherein there is no doubt, a guidance for the Muttaqin. Those who believe in the Ghayb), until,
الْمُفْلِحُونَ
(the successful). " Ibn Abi Hatim, Ibn Marduwyah and Al-Hakim, in his Mustadrak, recorded this Hadith. Al-Hakim commented that this Hadith is authentic and that the Two Shaykhs - Al-Bukhari and Muslim - did not collect it, although it meets their criteria.
Ahmad recorded a Hadith with similar meaning from Ibn Muhayriz who said: I said to Abu Jumu`ah, "Narrate a Hadith for us that you heard from the Messenger of Allah ﷺ ." He said, "Yes. I will narrate a good Hadith for you. Once we had lunch with the Messenger of Allah ﷺ . Abu `Ubaydah, who was with us, said, `O Messenger of Allah ﷺ ! Are people better than us We embraced Islam with you and performed Jihad with you.' He said,
«نَعَمْ قَوْمٌ مِنْ بَعْدِكُمْ يُؤْمِنُونَ بِي وَلَمْ يَرَوْنِي»
(Yes, those who will come after you, who will believe in me although they did not see me.)"
This Hadith has another route collected by Abu Bakr bin Marduwyah in his Tafsir, from Salih bin Jubayr who said: `Abu Jumu`ah Al-Ansari, the Companion of the Messenger of Allah ﷺ , came to Bayt Al-Maqdis (Jerusalem) to perform the prayer. Raja' bin Haywah was with us, so when Abu Jumu`ah finished, we went out to greet him. When he was about to leave, he said, "You have a gift and a right. I will narrate a Hadith for you that I heard from the Messenger of Allah ﷺ . " We said, "Do so, and may Allah grant you mercy." He said, "We were with the Messenger of Allah ﷺ , ten people including Mu`adh bin Jabal. We said, "O Messenger of Allah ﷺ ! Are there people who will acquire greater rewards than us We believed in Allah and followed you.' He said,
«مَا يَمْنَعُكُمْ مِنْ ذَلِكَ وَرَسُولُ اللهِ بَيْنَ أَظْهُرِكُمْ يَأْتِيكُمْ بِالْوَحْيِ مِنَ السَّمَاءِ، بَلْ قَوْمٌ بَعْدَكُمْ يَأْتِيهِمْ كِتَابٌ مِنْ بَيْنِ لَوْحَيْنِ يُؤْمِنُونَ بِهِ وَيَعْمَلُونَ بِمَا فِيهِ، أُولٰئِكَ أَعْظَمُ مِنْكُمْ أَجْرًا مَرَّتَيْن»
(What prevents you from doing so, while the Messenger of Allah ﷺ is among you, bringing you the revelation from heaven There are people who will come after you and who will be given a book between two covers (the Qur'an), and they will believe in it and implement its commands. They have a greater reward than you, even twice as much.)"
وَيُقِيمُونَ الصَّلٰوةَ وَمِمَّا رَزَقْنَـهُمْ يُنفِقُونَ
(And perform Salah, and spend out of what we have provided for them)
Meaning of Iqamat As-Salah
Ibn `Abbas said that,
وَيُقِيمُونَ الصَّلٰوةَ
(And perform the Salah), means, "Perform the prayer with all of the obligations that accompany it." Ad-Dahhak said that Ibn `Abbas said, "Iqamat As-Salah means to complete the bowings, prostrations, recitation, humbleness and attendance for the prayer." Qatadah said, "Iqamat As-Salah means to preserve punctuality, and the ablution, bowings, and prostrations of the prayer." Muqatil bin Hayyan said Iqamat As-Salah means "To preserve punctuality for it, as well as completing ones purity for it, and completing the bowings, prostrations, recitation of the Qur'an, Tashahhud and blessings for the Prophet ﷺ. This is Iqamat As-Salah."
The Meaning of "Spending" in this Ayah
`Ali bin Abi Talhah reported that Ibn `Abbas said,
وَمِمَّا رَزَقْنَٰـهُمْ يُنفِقُونَ
(And spend out of what We have provided for them) means, "The Zakah due on their wealth." As-Suddi said that Abu Malik and Abu Salih narrated from Ibn `Abbas, as well as Murrah from Ibn Mas`ud and other Companions of the Messenger of Allah ﷺ , that,
وَمِمَّا رَزَقْنَٰـهُمْ يُنفِقُونَ
(And spend out of what We have provided for them) means, "A man's spending on his family. This was before the obligation of Zakah was revealed." Juwaybir narrated from Ad-Dahhak, "General spending (in charity) was a means of drawing nearer to Allah, according to one's discretion and capability. Until the obligation of charity was revealed in the seven Ayat of Surat Bara'ah (chapter 9), were revealed. These abrogated the previous case."
In many instances, Allah mentioned prayer and spending wealth together. Prayer is a right of Allah as well as a form of worshipping Him. It includes singling Him out for one's devotion, praising Him, glorifying Him, supplicating to Him, invoking Him, and it displays one's dependence upon Him. Spending is form of kindness towards creatures by giving them what will benefit them, and those people most deserving of this charity are the relatives, the wife, the servants and then the rest of the people. So all types of required charity and required spending are included in Allah's saying,
وَمِمَّا رَزَقْنَٰـهُمْ يُنفِقُونَ
(And spend out of what we have provided for them). The Two Sahihs recorded that Ibn `Umar said that the Messenger of Allah ﷺ said,
«بُنِيَ الْإِسْلَامُ عَلَى خَمْسٍ: شَهَادَةِ أَنْ لَا إِلهَ إِلَّا اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ، وَإِقَامِ الصَّلَاةِ، وَإِيتَاءِ الزَّكَاةِ، وَصَوْمِ رَمَضَانَ، وَحَجِّ الْبَيْت»
(Islam is built upon five (pillars): Testifying that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah ﷺ , establishing the prayer, giving Zakah, fasting Ramadan and Hajj to the House.)
There are many other Hadiths on this subject.
The Meaning of Salah
In the Arabic language, the basic meaing of Salah is supplication. In religious terminology, Salah is used to refer to the acts of bowing and prostration, the remaining specified acts associated with it, specificed at certain times, with those known conditions, and the characteristics, and requirements that are well-known about it.
, 4 - Những điều vô hình là tất cả những gì mà con người không thể cảm nhận được bằng các giác quan, chúng bị che khuất khỏi sự cảm nhận của con người chúng ta, chúng là những gì được Allah hoặc Thiên Sứ của Ngài thông tin cho biết chẳng hạn như Ngày Sau. Những người ngoan đạo tức là những người có đức tin nơi những điều vô hình vừa nêu, chu đáo dâng lễ nguyện Salah theo đúng qui định của Allah và sự hướng dẫn của Thiên Sứ, chi dùng những gì được Allah ban phát cho con đường chính nghĩa của Ngài như thực thi nghĩa vụ xuất Zakah, làm Sadaqah để mong được ân phước, và có đức tin nơi những lời mặc khải được Allah ban xuống cho Thiên Sứ Muhammad cũng như nơi những gì được mặc khải xuống cho các vị Thiên Sứ và Nabi thời trước Người một cách không phân biệt. Họ là những người có đức tin kiên định nơi cõi Đời Sau và những gì được thưởng hoặc bị phạt ở nơi đó.
[Sila ay] ang mga sumasampalataya sa Lingid – ang bawat hindi natatalos ng mga pandama at nakalingid sa atin kabilang sa ipinabatid sa atin ni Allāh o ipinabatid sa atin ng Sugo Niya gaya ng Huling Araw. Sila ay ang mga nagpapanatili sa pagdarasal sa pamamagitan ng pagsasagawa rito alinsunod sa isinabatas ni Allāh na mga kundisyon nito, mga saligan nito, mga isinasatungkulin dito, at mga sunnah rito. Sila ay ang mga gumugugol mula sa itinustos ni Allāh sa kanila sa pamamagitan ng pagbibigay ng isinasatungkulin gaya ng zakāh, o ng hindi isinasatungkulin gaya ng kawanggawa ng pagkukusang-loob sa pag-asang magkamit ng gantimpala ni Allāh. Sila ay ang mga sumasampalataya sa pagkasi na pinababa ni Allāh sa iyo, O Propeta, at sa pinababa Niya sa iba pang mga propeta – sumakanila ang ang pagbati ng kapayapaan – bago mo pa, nang walang pagtatangi-tangi. Sila ay ang mga sumasampalataya ayon sa pananampalatayang tiyakan sa Kabilang-buhay at anumang naroon na gantimpala at parusa.
Ce verset désigne ceux qui accomplissent la prière (`aş-şalâh(şalâtu)) conformément aux prescriptions divines et recommandations prophétiques, ceux qui emploient les richesses qu’Allah leur a accordées en s’acquittant des dépenses obligatoires comme la zakât (`az-zakâh(zakâtu)), ou facultatives comme l’aumône (`aş-şadaqah (şadaqatu)) dans l’espoir d’être rétribués par Allah.L’Invisible (`al-ghaybu) désigne tout ce qui n’est pas perçu par les sens, ce qui nous est donc normalement inconnu et que nous ne connaissons que par ce qui nous a été enseigné par Allah et Son Messager, comme le Jour Dernier (`al-yawmu l-`âkhiru). Ces hommes croient en la Révélation (`al-waħyiu) qu’Allah a révélé au Prophète et aux autres Envoyés avant lui, sans faire de distinction entre eux. Ce sont ceux qui croient fermement à l’au-delà (`al-`âkhirah(`âkhiratu)), ainsi qu’à la rétribution et au châtiment.
Onlar gaybe inanırlar. Gayb; Ahiret günü gibi Allah'ın ya da resulünün haber verdiği, bize gizli kalıp duyularla hissedilmeyen her şeydir. Onlar, Allah'ın emrettiği şekilde şartları, rukünleri, vacipleri ve sünnetlerine uygun olarak namazı dosdoğru kılan kimselerdir. Onlar, Allah'ın sevabını umarak zekât gibi verilmesi farz olan veya sadaka gibi farz olmayan, Allah'ın kendilerine rızık olarak verdiği şeylerden infak ederler. Ey Peygamber! Onlar Allah'ın sana ve senden önce gönderdiği bütün peygamberlere -aleyhimusselam- indirdiği vahye ayırt etmeksizin iman ederler. Ve onlar ahirete, orada verilecek olan sevap ve cezaya kesin bir inançla iman ederler.
This verse speaks of some other attributes of the God-fearing, giving certain details about faith in the unseen with a special mention of faith in hereafter. Commenting on this verse, the blessed Companions ` Abdullah ibn Masud and ` Abdullah ibn ` Abbs ؓ have said that in the days of the Holy Prophet ﷺ God-fearing Muslims were of two kinds, - those who used to be associators and disbelievers but accepted Islam, and those who used to be among the people of the Book (that is, Jews and Christians) but embraced Islam later on; the preceding verse refers to the first group, and this verse to the second. Hence this verse specifically mentions belief in the earlier Divine Books along with belief in the Holy Qur'an, for, according to the Hadith, people in the second group deserve a double recompense, firstly, for believing in and following the earlier Books before the Holy Qur'an came to replace them, and secondly, for believing in and following the Holy Qur'an when it came as the final Book of Allah. Even today it is obligatory for every Muslim to believe in the earlier Divine Books except that now the belief has to take this form: everything that Allah has revealed in the earlier Books is true (excepting the changes and distortions introduced by selfish people), and that it was incumbent upon the people for whom those Books had been sent to act according to them, but now that all the earlier Books and Shari'ahs have been abrogated, one must act according to the Holy Qur'an alone.3
3. Exactly as predicted by a Hadith, today we see all around us a proliferation of "knowledge" and of "writing". One of the dangerous forms the process has taken is the indiscriminate translation at least into European languages and the popularization of the sacred books of all possible religious and metaphysical traditions - not only the Hindu, the Chinese or the Japanese, but also the Shamanic or the Red Indian. The lust for reading sacred books has virtually grown into a mania, especially among the modern young people with their deep sense of being uprooted and disinherited, and all considerations of aptitude have been contemptuously set aside. In these circumstances, Muslims with a Western orientation are naturally impelled to ask themselves as to what they can or should make of such books which sometimes seem to offer similarities and parallels to the Holy Qur'an itself, and more often to the Sufi doctrines. The problem has already attained noticeable proportions, for in 1974 the government of Turkey found it necessary to ban the entry of certain Hindu sacred books like the Bhagavadgita and Upanishads. The correct doctrinal position in this respect is that it is obligatory for every Muslim, as an essential part of the Islamic creed, to believe in all the prophets and messengers of Allah and in the Divine Books (not in their distorted forms, but as they were originally revealed) that have specifically been mentioned by their names in the Holy Qur'an, and also to believe that Allah has sent His messengers and His books for the guidance of all the peoples and all the ages, and that Muhammad ﷺ is the last prophet and the Holy Qur'an the final Book of Allah which has come down to replace the earlier Books and Shari'ahs. As to the question of the authenticity and divine origin of a particular book held in reverence by an earlier religion or metaphysical tradition, a Muslim is not allowed to affirm such a claim unequivocally, nor should he unnecessarily reject such a possibility. In so far as contents of the book concerned agree with what the Holy Qur'an has to say on the subject, we may accept the statement as true, otherwise spiritual etiquette requires an average Muslim to keep quiet and not meddle with things which he is not likely to understand. As for reading the sacred books of other traditions, it should be clearly borne in mind that a comparative study of this nature requires a very special aptitude which is extremely rare, and hence demands great caution. A cursory reading of sacred books, motivated by an idle curiosity or by a craze for mere information, may very well lead to an intellectual disintegration or to something still worse, instead of helping in the "discovery of the truth" and the acquisition of "peace" which a comparative study is widely supposed to promise. Even when the aptitude and the knowledge necessary for the task is present, such a study can be carried out only under the supervision of an authentic spiritual master. In any case, we cannot insist too much on the perils of the enterprise.
An argument to the Finality of Prophethood
The mode of expression helps us to infer from this verse the fundamental principle that the Holy Prophet Muhammad ﷺ is the last of all the prophets, and the Book revealed to him is the final revelation and the last Book of Allah. For, had Allah intended to reveal another Book or to continue. The mode of revelation even after the Holy Qur'an, this verse, while prescribing belief in the earlier Books as necessary for Muslims, must also have referred to belief in the Book or Books to be revealed in the future. In fact, such a statement was all the more needed, for people were already familiar with the necessity of believing in the Torah, the Evangile and the earlier Books, and such a belief was in regular practice too, but if prophethood and revelation were to continue even after the Holy Prophet ﷺ ، it was essential that the coming of another prophet and another book should be clearly indicated so that people were not left in doubt about this possibility. So, in defining Iman ایمان ، the Holy Qur'an mentions the earlier prophets and the earlier Books, but does not make the slightest reference to a prophet or Book to come after the last Prophet ﷺ . The matter does not end with this verse. The Holy Qur'an touches upon the subject again and again in no less than forty or fifty verses, and in all such places it mentions the prophets, the Books and the revelation preceding the Holy Prophet ﷺ but nowhere is there even so much as a hint with regard to the coming of a prophet or of a revelation in the future, belief in whom or which should be necessary. We cite some verses to demonstrate the point:
وَمَآ اَرْسَلْنَا مِنْ قَبْلِكَ
And what We have sent down before you. (16:43)
وَلَقَدْ اَرْسَلْنَا رُسُلًا مِّنْ قَبْلِكَ
And We have certainly sent messengers before you. (40:78)
وَلَقَدْ اَرْسَلْنَا مِنْ قَبْلِكَ رُسُلًا
And certainly before you We have sent messengers. (20:47)
وَمَآ اُنْزِلَ مِنْ قَبْلِكَ
And what was revealed before you. (4:60)
وَلَقَدْ اُوْحِيَ اِلَيْكَ وَاِلَى الَّذِيْنَ مِنْ قَبْلِك
And it has certainly been revealed to you and to those who have gone before you... (39:65)
كَذٰلِكَ يُوْحِيْٓ اِلَيْكَ وَاِلَى الَّذِيْنَ مِنْ قَبْلِكَ
Thus He reveals to you and He revealed to those who have gone before you. (42:3)
كَمَا كُتِبَ عَلَي الَّذِيْنَ مِنْ قَبْلِكُمْ
Fasting is decreed (literally, written) for you as it was decreed for those before you. (2:183)
سُنَّةَ مَنْ قَدْ اَرْسَلْنَا قَبْلَكَ مِنْ رُّسُلِنَا
Such was Our way with the messengers whom We sent before you. (17:77)
In these and similar verses, whenever the Holy Qur'an speaks of the sending down of a Book or a revelation or a prophet or a messenger, it always attaches the conditional phrase, Min qabl مِنْ قَبْلِ (before) or Min Qablik مِنْ قَبْلِك (before you), and nowhere does it employ or suggest an expression like min ba` d مِنْ بَعد (after you). Even if other verses of the Holy Qur'an had not been explicit about the finality of the prophethood of Muhammad ﷺ and about the cessation of revelation, the mode of expression adopted by the Holy Qur'an in the present verse would in itself have been sufficient to prove these points.
The God-fearing have Faith in the Hereafter
The other essential quality of the God-fearing mentioned in this verse is that they have faith in Al-Akhirah الآخرت (the Hereafter). Lexically the Akhirah signifies 'that which comes after something'; in the present context, it indicates a relationship of contrast with the physical world, and thus signifies the other world which is beyond physical reality as we know it and also beyond the sensuous or rational perception of man. The Holy Qur'an gives to the Hereafter other names too - for example, Dar al-Qarar دار القرار (the Ever-lasting Abode), Dar al-Hayawan دار الحیوان (the Abode of Eternal Life) and Al-` Ugba العقبہ (the Consequent). The Holy Qur'an is full of vivid descriptions of the Hereafter, of the joys of heaven and of the horrors of hell. Although faith in the Hereafter is included in faith in the unseen which has already been mentioned, yet the Holy Qur'an refers to it specifically because it may, in a sense, be regarded as the most important among the constitutive elements of faith in so far as it inspires man to translate faith into practice, and motivates him to act in accordance with the requirements of his faith. Along with the two doctrines of the Oneness of God and of prophethood, this is the third doctrine which is common to all the prophets and upon which all the Shari'ahs are agreed.4
4. There is a deplorable misconception with regard to the Hereafter, quite wide-spread among those who are not, or do not want to be, familiar with the Holy Qur'an and who have at the same time been touched by the rationalism, materialism and libertarianism of the Western society, which makes them cherish certain mental and emotional reservations at least about the horrors of hell, if not about the joys of heaven. Some of them have gone to the preposterous length of supposing that these are the inventions of the ` Ulama' whom they describe as 'obscurantist' of course, in the jargon of the Western Reformation and of the so-called Enlightenment. They ignore the obvious fact that faith in the Holy Qur'an necessitates faith in every word of the Holy Qur'an, and that it is not possible to affirm one of the Book while denying another and yet remain a Muslim ۭاَفَتُؤْمِنُوْنَ بِبَعْضِ الْكِتٰبِ وَتَكْفُرُوْنَ بِبَعْضٍ "What, do you believe in one part of the Book and deny another?" (2:85) Moreover, these enlightened Muslims have never made a serious attempt to take into account the complex historical factors that led to- the rise of the Enlightenment in Europe, nor the meaning of the subsequent development in ethical ideas. We may, therefore, give a few and very brief indications. There has been no dearth, even in the hey-day of the Enlightenment, of thinkers who have had no scruples in dispensing with ethics altogether which they look upon as superstition or tyranny and hence a blight for the human personality. But even those thinkers who have recognised the indispensable need for regulations and rules, if not principles, for human conduct in order to preserve social order or to make social life possible, have in general had no qualms about discarding the very idea of divine sanction - despite the intimation of Voltaire, the arch-priest of relationalism, that man would have to invent God, even if He did not exist. As to the nature and origin of the ethical regulations and the sanction behind them, Western thinkers have fiom time to time tried to promote various agencies - the sovereign state, social will or convention or custom, the supposedly pure and innocent nature of man himself with its capacity for self-regulation, and finally biological laws. The second half of the twentieth century has witnessed the withering away of all these ethical authorities which has left the modern man without even a dim prospect of constructing a new illusion. It is only in this perspective that one can properly consider the significance of the belief in the hereafter for human society.
Faith in the Hereafter: A revolutionary belief
The belief in the Hereafter, among Islamic doctrines, is the one whose role in history has been what is nowadays described as revolutionary, for it began with transmuting the morals and manners of the followers of the Holy Qur'an, and gradually gave them a place of distinction and eminence even in the political history of mankind. The reason. is obvious. Consider the case of those who believe that life in the physical world is the only life, its joys the only joys and its pains the only pains, whose only goal is to seek the pleasures of the senses and the fulfillment of physical or emotional needs, and who stubbornly refuse to believe in the life of the Hereafter, in the Day of Judgment and the assessment of everyone's deeds, and in the requital of the deeds in the other world. When such people find the distinction between truth and falsehood, between the permissible and the forbidden, interfering with the hunt for the gratification of their desires, such differentiations naturally become intolerable to them.
Now, who or what can effectively prevent them from committing crimes? The penal laws made by the state or by any other human authority can never serve either as real deterrent to crime or as agents of moral reform. Habitual criminals soon grow used to the penalties. A man, milder or gentler of temperament or just timid, may agree to forego the satisfaction of his desires for fear of punishment, but he would do so only to the extent that he is in danger of being caught. But in his privacy where the laws of the state cannot encroach upon his freedom of action, who can force him to renounce his pleasures and accept the yoke of restraints? It is the belief in the Hereafter and the fear of Allah, and that alone, which can bring man's private behaviour in line with his public behaviour, and establish a harmony between the inner state and the outer. For the God-fearing man knows for certain that even in the secrecy of a well-guarded and sealed room and in the darkness of night somebody is watching him, and somebody is writing down the smallest thing he does. Herein lies the secret of the clean and pure society which arose in the early days of Islam when the mere sight of a Muslim, of his manners and morals, was enough to make non-believers literally fall in love with Islam. For true Faith in the Hereafter, certitude must follow Oral Affirmation.
Before we proceed, we may point out that in speaking of faith in the hereafter as one of the qualities of the God-fearing, the Holy Qur'an does not use the word yu'minuna یومنینا (believe) but the word yuqinuna (have complete certitude), for the opposite of belief is denial, and that of certitude is doubt and hesitation. Thus, we find a subtle suggestion here that in order to attain the perfection of Iman ایمان it is not enough to affirm the hereafter orally, but one must have a complete certitude which leaves no room for doubt - the kind of certitude which comes when one has seen a thing with one's own eyes. It is an essential quality of the God-fearing that they always have present before their eyes the whole picture of how people will have to present themselves for judgment before Allah in the hereafter, how their deeds will be assessed and how they will receive reward or punishment according to what they have been doing in this world. A man who amasses wealth by usurping what rightfully belongs to others, or who gains petty material ends by adopting unlawful means forbidden by Allah, may declare his faith in the hereafter a thousand times and the Shari'ah may accept him as a Muslim in the context of worldly concerns, but he does not possess the certitude which the Holy Qur'an demands of him. And it is this certitude alone which transforms human life, and which brings in its wake as a reward the guidance and triumph promised in verse 5 of this Surah:
أُولَـٰئِكَ عَلَىٰ هُدًى مِّن رَّبِّهِمْ ۖ وَأُولَـٰئِكَ هُمُ الْمُفْلِحُونَ ﴿5﴾
It is these who are on guidance given by their Lord; and it is just these who are successful.
Ibn `Abbas said that,
وَالَّذِينَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ
(And who have faith in what is revealed to you and in what was revealed before you.) means, "They believe in what Allah sent you with, and in what the previous Messengers were sent with, they do not distinguish between (believing) them, nor do they reject what they brought from their Lord."
وَبِالأْخِرَةِ هُمْ يُوقِنُونَ
(And in the Hereafter they are certain) that is the resurrection, the standing (on the Day of Resurrection), Paradise, the Fire, the reckoning and the the Scale that weighs the deeds (the Mizan). The Hereafter is so named because it comes after this earthly life.
Attributes of the Believers
The people described here (2:4) are those whom Allah described in the preceding Ayah,
الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلٰوةَ وَمِمَّا رَزَقْنَٰـهُمْ يُنفِقُونَ
(Those who have faith in the Ghayb and perform Salah, and spend out of what we have provided for them.)
Mujahid once stated, "Four Ayat at the beginning of Surat Al-Baqarah describe the believers, two describe the disbelievers, and thirteen describe the hypocrites." The four Ayat mentioned in this statement are general and include every believer, whether an Arab, non-Arab, or a person of a previous Scripture, whether they are Jinns or humans. All of these attributes complement each other and require the existence of the other attributes. For instance, it is not possible that one believes in the Unseen, performs the prayer and gives Zakah without believing in what the Messenger of Allah ﷺ and the previous Messengers were sent with. The same with certainty in the Hereafter, this is not correct without that, for Allah has commanded the believers,
يَٰـأَيُّهَا الَّذِينَ ءَامَنُواْ ءَامِنُواْ بِاللَّهِ وَرَسُولِهِ وَالْكِتَٰـبِ الَّذِى نَزَّلَ عَلَى رَسُولِهِ وَالْكِتَٰـبِ الَّذِى أَنَزلَ مِن قَبْلُ
(O you who believe! Believe in Allah, and His Messenger, and the Book (the Qur'an) which He has revealed to the Messenger, and the Book which He sent own to those before (him)) (4:136),
وَلاَ تُجَٰـدِلُواْ أَهْلَ الْكِتَٰـبِ إِلاَّ بِالَّتِى هِىَ أَحْسَنُ إِلاَّ الَّذِينَ ظَلَمُواْ مِنْهُمْ وَقُولُواْ ءَامَنَّا بِالَّذِى أُنزِلَ إِلَيْنَا وَأُنزِلَ إِلَيْكُمْ وَإِلَٰـهُنَا وَإِلَٰـهُكُمْ وَاحِدٌ
(And argue not with the People of the Book, unless it be in (a way) that is better, except with such of them as do wrong; and say (to them): "We believe in that which has been revealed to us and revealed to you; our Ilah (God) and your Ilah (God) is One (i.e. Allah)') (29:46),
يَٰـأَيُّهَا الَّذِينَ ءَامَنُواْ ءَامِنُواْ بِاللَّهِ وَرَسُولِهِ وَالْكِتَٰـبِ الَّذِى نَزَّلَ عَلَى رَسُولِهِ وَالْكِتَٰـبِ الَّذِى أَنَزلَ مِن قَبْلُ
(O you who have been given the Book (Jews and Christians)! Believe in what We have revealed (to Muhammad ) confirming what is (already) with you) (4:47), and,
قُلْ يَٰـأَهْلَ الْكِتَٰـبِ لَسْتُمْ عَلَى شَىْءٍ حَتَّى تُقِيمُواْ التَّوْرَاةَ وَالإِنجِيلَ وَمَآ أُنزِلَ إِلَيْكُمْ مِّن رَّبِّكُمْ
(Say (O Muhammad ): "O People of the Book (Jews and Christians)! You have nothing until you act according to the Tawrah (Torah), the Injil (Gospel), and what has (now) been revealed to you from your Lord (the Qur'an).") (5:68).
Also, Allah the Exalted described the believers;
ءَامَنَ الرَّسُولُ بِمَآ أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ كُلٌّ ءَامَنَ بِاللَّهِ وَمَلَٰـئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ
(The Messenger (Muhammad ) believes in what has been revealed to him from his Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. (They say,) "We make no distinction between any of His Messengers") (2: 285), and,
وَالَّذِينَ ءَامَنُواْ بِاللَّهِ وَرُسُلِهِ وَلَمْ يُفَرِّقُواْ بَيْنَ أَحَدٍ مِّنْهُمْ
(And those who believe in Allah and His Messengers and make no distinction between any of them (Messengers)) (4:152),
This is a sample of the Ayat that indicate that the true believers all believe in Allah, His Messengers and His Books.
The faithful among the People of the Book, have a special significance here, since they believe in their Books and in all of the details related to that, so when such people embrace Islam and sincerely believe in the details of the religion, then they will get two rewards. As for the others, they can only believe in the previous religious teachings in a general way. For instance, the Prophet ﷺ stated,
«إِذَا حَدَثَكُمْ أَهْلُ الْكِتَابِ فَلَا تُكَذِّبُوهُمْ وَلَا تُصَدِقُوهُمْ وَلكِنْ قُولُوا: آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُم»
(When the People of the Book narrate to you, neither reject nor affirm what they say. Rather, say, 'We believe in what was revealed to us and what was revealed to you.')
However, the faith that many Arabs have in the religion of Islam as it was revealed to Muhammad ﷺ might be more complete, encompassing and firmer than the faith of the People of the Book who embraced Islam. Therefore, if the believers in Islam among the People of the Book gain two rewards, other Muslims who have firmer Islamic faith might gain an equal reward that compares to the two the People of the Book gain (upon embracing Islam). And Allah knows best.
Ang mga nailarawang ito sa mga katangiang ito ay nasa pagkakaluklok sa daan ng kapatnubayan. Sila ay ang mga magtatamo sa Mundo at Kabilang-buhay dahil sa pagkamit nila ng inaasahan nila at kaligtasan nila mula sa pinangangambahan nila.
Những người được mô tả với những thuộc tính và đặc điểm kia thực sự là những người theo đúng con đường chính đạo, họ sẽ thành công trên cõi đời này và cõi Đời Sau, họ sẽ đạt được điều họ hy vọng và tránh được những gì họ sợ hãi.
The people who possess these qualities are on the path of guidance, and will be successful in this world and the next, gaining what they desire and being saved from what they fear.
There is no doubt that the Quran is a book of guidance. But it guides only those who are sincere in their search for truth, and who are anxious to be guided. The search for truth is inherent in man’s nature; one has simply to uncover one’s own true nature in order to find it. True searching and true finding are but the initial and the advanced stages of the same journey. One who searches for truth unravels the closed faculties of his own inner self. Thus with God’s help, the vague yearnings of his nature begin to receive a definite response. The awakening within one of these sincere yearnings is an attempt to discern the world of meanings (the hidden world) behind the world of forms (the present world). When this leads to a discovery, it is transformed into faith in the unseen. That which is initially an urge to submit to some superior power, later takes on the form of bowing to the Almighty. That which is initially a wish to sacrifice oneself for some greater good, later takes the form of spending one’s wealth for the cause of God. That which is initially a quest to comprehend the final outcome of life beyond this world, finds an answer in the form of faith in the life to come. To discover truth is to raise one’s consciousness to the level of the supreme reality. Those who find truth in this way become complex-free souls. They come to see truth as it really is. Wherever truth is, and whoever proclaims it, they immediately recognize and accept it. No rigidity, convention or prejudice, can come between them and the truth. God gives His protection to people having this nature. His universal order embraces them, so that they may be guided on a sure course in this world. Heaven will be their final destination in the life to come. Only those who seek truth can find it. Those who seek it shall surely find it. On this path, there is no divide between seeking and finding.
Les croyants qui possèdent les caractéristiques énumérées dans le précédent verset sont ceux qui sont sur la voie de la guidée et qui seront les gagnants dans cette vie ici-bas (`ad-dunyâ) et dans l’au-delà: ils obtiendront avec la permission d’Allah, ce qu’ils espèrent et seront préservés de ce qu’ils redoutent.
Quelliche hanno le seguenti qualità: Saldi sul retto sentiero e trionfatori in questa vita terrena e nell'Aldilà, ottenendo ciò che desiderano e salvandosi da ciò che temono.
Los creyentes que posean las características enumeradas en la aleya anterior se encuentran en el camino recto y serán los que ganen en la vida terrenal (ad-dunia) y en el Más Allá: ellos obtendrán, con el permiso de Al‑lah, aquello que anhelan y serán preservados de aquello que temen.
İşte bu vasıfları taşıyan kimseler dosdoğru yolda sebat edip ilerleyen kimselerdir. Dünya ve ahirette ümit ettiklerine nail olup, korktuklarından emin olan, kazançlı kimselerdir.
Guidance and Success are awarded to the Believers
Allah said,
أُوْلَـئِكَ
(They are) refers to those who believe in the Unseen, establish the prayer, spend from what Allah has granted them, believe in what Allah has revealed to the Messenger and the Messengers before him, believe in the Hereafter with certainty, and prepare the necessary requirements for the Hereafter by performing good deeds and avoiding the prohibitions. Allah then said,
عَلَى هُدًى
(On guidance) meaning, they are (following) a light, guidance, and have insight from Allah,
وَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ
(And they are the successful) meaning, in this world and the Hereafter. They shall have what they seek and be saved from the evil that they tried to avoid. Therefore, they will have rewards, eternal life in Paradise, and safety from the torment that Allah has prepared for His enemies.
Orang-orang yang memiliki sifat-sifat tersebut telah mengikuti jalan kebenaran dengan mantap. Merekalah orang-orang yang beruntung di dunia dan di Akhirat. Karena mereka akan mendapatkan apa yang mereka harapkan dan selamat dari apa yang mereka takutkan.
Ovi ljudi koji posjeduju navedene osobine idu čvrsto pravim putem, i oni su istinski pobjednici na dunjaluku i na ahiretu jer su postigli ono čemu se nadaju i spasili od onoga čega se boje.
Onima za koje Allah zna da neće vjerovati i da će biti ustrajni u svojoj zabludi i inatu, isto je, bez obzira da li ih ti opominjao ili ne.
Coloro che si è realizzata su di loro la parola di Allāh quella di perseverare sulla via della perdizione e testardaggine. Li avverti o no e lo stesso.
Aquellos que no creen persisten en su extravío y en su terquedad. Aunque les adviertas, para ellos es igual.
Sesungguhnya orang-orang yang telah nyata kalimat (ketetapan) Allah terhadap mereka agar tidak beriman dan terus-menerus berada dalam kesesatan dan pembangkangan, maka ada atau tidak adanya peringatanmu kepada mereka akan sama saja hasilnya.
"Sesungguhnya orang-orang kafir, sama saja bagi mereka, kamu beri peringatan atau tidak kamu
beri peringatan, mereka tidak juga akan beriman. Allah telah mengunci mati hati dan pen-dengaran
mereka, dan penglihatan mereka ditutup. Dan bagi mereka siksa yang amat berat." (Al-Baqarah: 6-7).
(6) Allah تعالى mengabarkan, ﴾ إِنَّ ٱلَّذِينَ كَفَرُواْ ﴿ "Sesungguhnya orang-orang kafir," yakni mereka yang bersifat dengan kekufuran dan terwarnai dengannya, lalu menjadi sifat yang lazim bagi mereka, di mana tidak ada sesuatu pun yang dapat menghalangi mereka darinya; nasihat tidak berguna pada mereka dan mereka selalu tetap dalam kekufuran mereka, maka sama saja bagi mereka, ﴾
ءَأَنذَرۡتَهُمۡ أَمۡ لَمۡ تُنذِرۡهُمۡ لَا يُؤۡمِنُونَ ﴿ "kamu beri peringatan atau tidak kamu
beri peringatan, mereka tidak akan beriman."
Hakikat kekufuran adalah mengingkari sesuatu yang datang dari Rasul atau mengingkari
sebagiannya. Tidak akan ada man-faatnya dakwah bagi orang-orang kafir itu, kecuali hanya sebatas
menegakkan hujjah atas mereka, seolah-olah dalam hal ini hanya pemutus bagi keinginan kuat
Rasulullah dalam mewujudkan keimanan mereka, dan bahwasanya kamu jangan bersedih hati untuk
mereka, dan bahwasanya dirimu tidak boleh berputus asa terhadap mereka.
Kemudian Allah q menyebutkan beberapa penghalang yang menghalangi mereka dari keimanan, seraya
berfirman,
(7) ﴾ خَتَمَ ٱللَّهُ عَلَىٰ قُلُوبِهِمۡ وَعَلَىٰ سَمۡعِهِمۡۖ ﴿ "Allah telah mengunci mati hati dan pendengaran mereka," yakni menutupnya dengan penutup yang tidak dapat dimasuki oleh keimanan dan tidak bisa ditembus, sehingga mereka tidak memahami apa yang berguna bagi mereka dan apa-apa yang mereka dengarkan tidak bermanfaat untuk mereka ﴾
وَعَلَىٰٓ أَبۡصَٰرِهِمۡ غِشَٰوَةٞۖ ﴿ "dan penglihatan mereka ditutup," yakni pelapis, penutup, dan penghalang yang menghalangi mereka dari melihat yang ber-guna bagi mereka, dan jalan-jalan ilmu dan kebaikan telah ditutup bagi mereka, tidak ada keinginan pada mereka dan tidak ada kebaikan yang diharapkan pada mereka. Mereka telah dihalangi dan ditutup bagi mereka pintu-pintu keimanan, disebabkan oleh kekufuran dan pengingkaran mereka serta keras kepala mereka setelah jelas bagi mereka kebenaran itu, sebagaimana Allah ber-firman,
﴾ وَنُقَلِّبُ أَفۡـِٔدَتَهُمۡ وَأَبۡصَٰرَهُمۡ كَمَا لَمۡ يُؤۡمِنُواْ بِهِۦٓ أَوَّلَ مَرَّةٖ ﴿
"Dan Kami memalingkan hati dan penglihatan mereka seperti me-reka belum pernah beriman kepadanya pada permulaannya." (Al-An'am: 110).
Dan ini hanyalah hukuman yang sekarang, kemudian Allah menyebutkan hukuman yang akan datang seraya berfirman, ﴾
وَلَهُمۡ عَذَابٌ عَظِيمٞ ﴿ "Dan bagi mereka siksa yang amat pedih" yakni azab api neraka,
kemurkaan yang Mahaperkasa yang terus menerus dan selamanya.
Kemudian Allah berfirman tentang sifat orang-orang muna-fik yang menampakkan keislaman mereka,
padahal batin mereka kafir,
Those who reject what Allah revealed to His Messenger continue on the wrong path in their stubbornness. So, it makes no difference whether you warn them or not.
Allah said,
إِنَّ الَّذِينَ كَفَرُواْ
(Verily, those who disbelieve) meaning, covered the truth and hid it. Since Allah has written that they would do so, it does not matter if you (O Muhammad ) warn them or not, they would still have disbelieved in what you were sent with. Similarly, Allah said,
إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لاَ يُؤْمِنُونَ - وَلَوْ جَآءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ
(Truly, those against whom the Word (wrath) of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment) (10:96-97).
About the rebellious People of the Book, Allah said,
وَلَئِنْ أَتَيْتَ الَّذِينَ أُوتُواْ الْكِتَـبَ بِكُلِّ ءَايَةٍ مَّا تَبِعُواْ قِبْلَتَكَ
(And even if you were to bring to the People of the Book (Jews and Christians) all the Ayat, they would not follow your Qiblah (prayer direction)) (2:5).
These Ayat indicate that whomever Allah has written to be miserable, they shall never find anyone to guide them to happiness, and whomever Allah directs to misguidance, he shall never find anyone to guide him. So do not pity them - O Muhammad - deliver the Message to them. Certainly, whoever among them accepts the Message, then he shall gain the best rewards. As for those who turn away in rejection, do not feel sad for them or concerned about them, for
فَإِنَّمَا عَلَيْكَ الْبَلَـغُ وَعَلَيْنَا الْحِسَابُ
(Your duty is only to convey (the Message) and on Us is the reckoning) (13: 40), and,
إِنَّمَآ أَنتَ نَذِيرٌ وَاللَّهُ عَلَى كُلِّ شَىْءٍ وَكِيلٌ
(But you are only a warner. And Allah is a Wakil (Disposer of affairs, Trustee, Guardian) over all things) (11:12).
`Ali bin Abi Talhah reported that Ibn `Abbas said about Allah's statement,
إِنَّ الَّذِينَ كَفَرُواْ سَوَآءٌ عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لاَ يُؤْمِنُونَ
(Verily, those who disbelieve, it is the same to them whether you (O Muhammad ) warn them or do not warn them, they will not believe) "That the Messenger of Allah ﷺ was eager for all the people to believe and follow the guidance he was sent with. Allah informed him that none would believe except for those whom He decreed happiness for in the first place, and none would stray except those who Allah has decreed to do so in the first place."
Tunay na ang mga natupad sa kanila ang salita ni Allāh dahil sa kawalan ng pananampalataya ay mga nagpapatuloy sa pagkaligaw nila at pagmamatigas nila, kaya ang pagbabala mo sa kanila at ang kawalan nito ay magkatulad.
Đối với những kẻ đã được Allah xác định rằng họ vô đức tin, họ tiếp tục trên sự sai lầm và ngoan cố của họ, thì việc Ngươi có cảnh báo họ hay không đều giống nhau.
6- Gerçekten o küfre saplananları uyarsan da uyarmasan da onlar için birdir, iman etmezler.
7- Allah kalplerine de kulaklarına da mühür vurmuştur. Gözleri üzerinde de perdeler mevcuttur.
Onlar için büyük bir azap vardır.
6. “Gerçekten o küfre saplananları” Yüce Allah küfre saplananların, yani
“küfür” kendilerinin sıfatı ve varlıklarının ayrılmaz bir niteliği haline dönüşmüş olan, küfrün boyası ile boyanmış kimselerin hiçbir şekilde bundan vazgeçmeyeceklerini, hiçbir öğüdün onları etkilemeyeceğini ve küfürleri üzere devam edeceklerini haber vermektedir. Dolayısıyla da “…uyarsan da uyarmasan da onlar için birdir, iman etmezler.”
“Küfr”ün hakikati, Allah Rasûlü’nün getirdiklerinin bir kısmını veya tamamını bile bile
reddetmektir. İşte bu kâfirlere yapılan davetin -onlar aleyhine kesin delilin ortaya
konulmasından başka- bir faydası olmaz. Âdetâ bu buyruklarla onların iman edeceklerinden yana
Allah Rasûlü’nün umudu kesilmek istenmekte ve Artık sen böyleleri için üzülme, onların iman
etmeyişlerine üzülerek kendini helâk etme, denmektedir.
Daha sonra Yüce Allah onların iman etmelerine engel olan hususları söz konusu ederek:
Daha sonra Yüce Allah dış görünüşlerinde İslam, içlerinde küfür barındıran münafıkların nitelikleri ile ilgili olarak şöyle buyurmaktadır:
After affirming the Holy Qur'an as the Book of Guidance and as being beyond all doubt, the first five verses of the present Surah refer to those who derive full benefit from this Book and whom the Holy Qur'an has named as Mu'minun مؤمنون (true Muslims) or Muttaqun مُتَّقون (the God-fearing), and also delineate their characteristic qualities which distinguish them from others. The next fifteen verses speak of those who refuse to accept this guidance, and even oppose it out of sheer spite and blind malice. In the time of the Holy Prophet , ﷺ there were two distinct groups of such people. On the one hand were those who came out in open hostility and rejection, and whom the Holy Qur'an has termed as kafirun کافرون (disbelievers); on the other hand were those who did not, on account of their moral depravity and greed, had even the courage to speak out their minds and to express their disbelief clearly, but adopted the way of deceit and duplicity. They tried to convince the Muslims that they had faith in the Holy Qur'an and its teachings, that they were as good a Muslim as any and would support the Muslims against the disbelievers. But they nursed denial and rejection in their hearts, and would, in the company of disbelievers, assure them that they had nothing to do with Islam, but mixed with Muslims in order to deceive them and to spy on them. The Holy Qur'an has given them the title of Munafiqun مُنافقون (hypocrites). Thus, these fifteen verses deal with those who refuse to believe in the Holy Qur'an - the first two are concerned with open disbelievers, and the other thirteen with hypocrites, their signs and characteristics and their ultimate end.
Taking the first twenty verses of this Surah together in all their detail, one can see that the Holy Qur'an has, on the one hand, pointed out to us the source of guidance which is the Book itself, and, on the other, divided mankind into two distinct groups on the basis of their acceptance or rejection of this guidance - on the one side are those who have chosen to follow and to receive guidance, and are hence called Mu'minun (true Muslims) or Muttaqun مُتَّقون (the God-fearing); on the other side are those who reject the guidance or deviate from it, and are hence called Kafirun (disbelievers) or Munafiqun مُنافقون (hypocrites). People of the first kind are those whose path is the object of the prayer at the end of the Surah Al-Fatihah, صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ : the path of those on whom You have bestowed Your grace", and people of the second kind are those against whose path refuge has been sought
غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّي
Not of those who have incurred Your wrath, nor of those who have gone astray.
This teaching of the Holy Qur'an provides us with a fundamental principle. A division of mankind into different groups must, in order to be meaningful, be based on differences in _principle, not on considerations of birth, race, colour, geography or language. The Holy Qur'an has given a clear verdict in this respect:
خَلَقَكُمْ فَمِنْكُمْ كَافِرٌ وَّمِنْكُمْ مُّؤْمِنٌ
"It was He that created you: yet some of you are disbelievers and some of you are believers" (64:2).
As we have said, the first two verses of this Surah speak of those disbelievers who had become so stubborn and obstinate in their denial and disbelief that they were not prepared to hear the truth or to consider a clear argument. In the case of such depraved people, the usual way of Allah has always been, and is, that they are given a certain kind of punishment even in this world - that is to say, their hearts are sealed and their eyes and ears stopped against the truth, and in so far as truth is concerned they become as if they have no mind to think, no eyes to see and no ears to listen. The last phrase of the second verse speaks of the grievous punishment that is reserved for them in the other world. It may be observed that the prediction that: لَا يُؤْمِنُونَ they shall not believe" is specifically related to those disbelievers who refused to listen to the Holy Prophet ﷺ and who, as Allah knew, were going to die as disbelievers. This does not apply to disbelievers in general, for there were many who later accepted Islam.
What is Kufr کفر ? (Infidelity)
As for the definition of kufr کفر (disbelief), we may point out that lexically the word means to hide, to conceal. Ingratitude is also called kufr کفر ، because it involves the concealing or the covering up of the beneficence shown by someone. In the terminology of the Shari` ah, kufr کفر signifies the denial of any of those things in which it is obligatory to believe. For example, the quintessence of Iman ایمان as well as the very basis of the Islamic creed is the requirement that one should confirm with one's heart and believe with certitude everything that the Holy Prophet tl has brought down to us from Allah and which has been established by definite and conclusive proof; therefore, a man who has the temerity to question or disregard even a single teaching of this kind will be described as a kafir کافر (disbeliever or infidel).
The meaning of 'Indhar' انذار (warning) by a Prophet ﷺ
In translating the first of these two verses, we have used the English verb to warn' for the Arabic word Indhar. This word actually signifies bringing news which should cause alarm or concern, while Ibshar ابشار signifies bringing good news which should make people rejoice. Moreover, Indhar is not the ordinary kind of warning meant to frighten people, but one which is motivated by compassion and love, just as one warns one's children against fire or snakes or beasts. Hence a thief or a bandit or an aggressor who warns or threatens others cannot be called a Nadhir نذیر (warner). The latter is a title specially reserved for the prophets (علیہم السلام) for they warn people against the pains and punishments of the other world out of their compassion and love for their fellow men. In choosing this title for the prophets, the Holy Qur'an has made the subtle suggestion that for those who go out to reform others it is not enough merely to convey a message, but that they must speak to their listeners with sympathy, understanding and a genuine regard for their good.
In order to comfort the Holy Prophet ﷺ the first of these verses tells him that some of the disbelievers are so vain, arrogant and opinionated that they, in spite of recognizing the truth, stubbornly persist in their refusal and are not prepared to hear the truth or to see obvious proofs, so that all the efforts he makes for reforming and converting them will bear no fruit, and for them it is all one whether he tries or not.
The next verse explains the reason, that is, Allah has set a seal on their hearts and ears, there is a covering on their eyes, all the avenues of knowing and understanding are thus closed, and now it would be futile to expect any change in them. A thing is sealed so that nothing may enter it from outside; the setting of a seal on their hearts and ears also means that they have altogether lost the capacity for accepting the truth.
The Holy Qur'an describes .the condition of these disbelievers in terms of their hearts and ears having been sealed, but in the case of the eyes it refers to a covering. The subtle distinction arises from the fact that an idea can enter the heart from all possible directions and not from one particular direction alone, and so can a sound enter the ears; an idea or a sound can be blocked only by sealing the heart and the ears. On the contrary, the eyes work only in one direction, and can see only the things which lie in front of them; if there is a covering on them, they cease to function. (See Mazhari)
Şüphesiz Yüce Allah'ın sapıklıkları ve inatları üzerinde devam edip iman etmeyecek kimseler hakkındaki sözü gerçekleşmiştir. Senin onları uyarıp uyarmaman onlar için birdir.
Ceux qui mécroient persistent dans leur égarement et leur entêtement. Que tu les avertisses ou non leur est égal.
Çünkü Allah, onların kaplerini içindeki sapıklıkla birlikte mühürleyerek kapatmıştır. Kulaklarını da mühürlemiştir. Kabul edip boyun eğmek kastıyla hakkı duymazlar. Gözlerinin önüne perde indirmiştir, apaçık olmasına rağmen hakkı görmezler. Onlar için ahirette büyük bir azap vardır.
Favour withdrawn by Allah is a punishment
These two verses tell us that the other world is the place where one would receive the real punishment for one's disbelief or for some of one's sins. One may, however, receive some punishment for certain sins even in this world. Such a punishment sometimes takes a very grievous form - that is, the divine favour which helps one to reform oneself is withdrawn, so that, ignoring how one's deeds are to be assessed on the Day of Judgment, one keeps growing in disobedience and sin, and finally comes to lose even the awareness of evil. In delineating such a situation certain elders have remarked that one punishment for an evil deed is another evil deed which comes after, and one reward for a good deed is another good deed which comes after. According to a Hadith, when a man commits a sin, a black dot appears on his heart; this first dot disturbs him just as a smudge on a white cloth is always displeasing to us; but if, instead of asking Allah's pardon for the first sin, he proceeds to commit a second, another dot shows up, thus, with every new sin the black dots go on multiplying till the whole heart turns dark, and now he can no longer see good as good nor evil as evil, and grows quite incapable of making such distinctions. The Holy Prophet ﷺ added that The Holy Qur'an uses the term Ra'n or Rain (rust) for this darkness: as in Mishkat from the Musnad of Ahmad and Tirmidhi.
كَلَّا بَلْ ۫ رَانَ عَلٰي قُلُوْبِهِمْ مَّا كَانُوْا يَكْسِبُوْنَ
No. But what they did has rusted their hearts (83:14)
According to another authentic Hadith reported by Tirmidhi from the blessed Companion Abu Hurairah ؓ the Holy Prophet ﷺ has said, "When a man commits a sin, his heart grows dark, but if he seeks Allah's pardon, it becomes clear again". (See Qurtubi)
It should be carefully noted that in announcing that it is all one whether the Holy Prophet ﷺ ` warns the disbelievers or not, the Holy Qur'an adds the condition ` Alaihim علیھم (for them), which clearly indicates that it is all one for the disbelievers alone, and not for the Holy Prophet ﷺ for he would in any case get a reward for bringing the message of Allah to his fellow-men and for his efforts to teach and reform them. That is why there is not a single verse in the Holy Qur'an which should dissuade the Holy Prophet ﷺ from calling even such people to Islam. From this we may infer that the man who strives to spread the Word of Allah and to reform his fellow-men does always get a reward for his good deed, even if he has not been effective.
A doubt is removed
We may also answer a question which sometimes arises in connection with the second of these two verses that speaks of the hearts and the ears of the disbelievers having been sealed and of their eyes being covered. We find a similar statement in another verse of the Holy Qur'an:
كَلَّا بَلْ ۫ رَانَ عَلٰي قُلُوْبِهِمْ مَّا كَانُوْا يَكْسِبُوْنَ
No. But what they did has rusted their hearts (83:14)
which makes it plain that it is their arrogance and their evil deeds themselves that have settled do their hearts as a rust رَان . In the verse under discussion, it is this very rust which has been described as 'a seal' or 'a covering'. So, there is no occasion here to raise the objection that if Allah Himself has sealed their hearts and blocked their senses, they are helpless and cannot be held responsible for being disbelievers, and hence they should not be punished for what they have not themselves chosen to do. If we consider the two verses (2:7 and 83:14) together, we can easily see why they should be punished in adopting the way of arrogance and pride they have, willfully and out of their own choice, destroyed their capacity for accepting the truth, and thus they themselves are the authors of their own ruin. But Allah, being Creator of all the actions of His creatures, has in verse 2:7 attributed to Himself the setting of a seal on the hearts and the ears of the disbelievers, and has thus pointed out that when these people insisted, as a matter of their own choice, on destroying their aptitude for receiving the truth, Allah produced, as is His way in such cases, the state of insensitivity in their hearts and senses.
If one closes one’s eyes, one will not be able to see. If one blocks one’s ears, one will not be able to hear. However clear the call of truth may be, it can be understood and accepted only if one opens one’s mind to it. God’s inaudible call present in the universe, and the audible expression of that call by the preacher of God’s word, cannot touch those who have closed minds. The call of truth in its pure, unadulterated form is founded on reality; it is in accord with nature. When it is made, none can fail to recognize it. If one hears it with an open mind, one will know in one’s heart that it is nothing else but truth. However, where society is rigidly bound by age-old conventions, people are less concerned with opening their minds to divine realities than they are with supporting the vested interests of the existing system. As God’s emissary, the preacher is neither a representative nor a supporter of the conventional structures of society. His call, being new and unfamiliar, poses itself as a threat to material security. Much as people are urged by him to submit to the will of God, they baulk at doing so, because it would mean demolishing the world they have made for themselves. It is difficult also for him to convey his message to highly placed individuals who are afraid that, if they follow an ‘insignificant’ person, they will thereby suffer some diminution of their own personal glory. The two greatest obstacles then to the success of the preacher are people’s worldliness and arrogance. It is these mental states, which prevent people from accepting the truth; the Quran has called them ‘seals’ over people’s hearts. The minds of those who do not consider the call of truth seriously, who are proud and worldly in their attitude, are covered with an invisible veil which makes them impervious to the truth. When one is prejudiced against something, one cannot see its rationality, even if there are clear signs in support of it.
La raison est qu’Allah scella leurs cœurs, emprisonnant l’égarement qu’ils contiennent, et scella leur ouïe afin qu’ils n’écoutent pas la vérité, l'acceptent et s’y soumettent. Il leur voila enfin la vue afin qu’ils ne perçoivent pas, malgré sa clarté, la vérité et de plus, ils auront un châtiment terrible dans l’au-delà.
La razón es que Al‑lah ha sellado sus corazones, encerrando su perdición, y ha sellado sus oídos para que no escuchen la verdad y no puedan aceptarla y someterse a ella. Y les ha puesto un velo sobre sus ojos para que no perciban la verdad a pesar de su claridad y además tendrán un castigo terrible en el Más Allá. Luego de haber enumerado las características de los no creyentes, viciados en sus actos visibles y en su fuero interno, Al‑lah enumera las características de los hipócritas (munafiqun) cuyo fuero interior está viciado mientras que sus actos visibles parecen rectos ante los ojos de los demás. Él dice:
Meaning of Khatama
As-Suddi said that,
خَتَمَ اللَّهُ
(Khatama Allah) means, "Allah has sealed." Qatadah said that this Ayah means, "Shaytan controlled them when they obeyed him. Therefore, Allah sealed their hearts, hearing and sight, and they could neither see the guidance nor hear, comprehend or understand." Ibn Jurayj said that Mujahid said,
خَتَمَ اللَّهُ عَلَى قُلُوبِهِمْ
(Allah has set a seal on their hearts), "A stamp. It occurs when sin resides in the heart and surrounds it from all sides, and this submersion of the heart in sin constitutes a stamp, meaning a seal." Ibn Jurayj also said that the seal is placed on the heart and the hearing. In addition, Ibn Jurayj said, that `Abdullah bin Kathir narrated that Mujahid said, "The stain is not as bad as the stamp, the stamp is not as bad as the lock which is the worst type." Al-A`mash said, "Mujahid demonstrated with his hand while saying, `They used to say that the heart is just like this - meaning the open palm. When the servant commits a sin, a part of the heart will be rolled up - and he rolled up his index finger. When the servant commits another sin, a part of the heart will be rolled up' - and he rolled up another finger, until he rolled up all of his fingers. Then he said, `Then, the heart will be sealed.' Mujahid also said that this is the description of the Ran (refer to 83:14)."
Al-Qurtubi said, "The Ummah has agreed that Allah has described Himself with sealing and closing the hearts of the disbelievers, as a punishment for their disbelief. Similarly, Allah said,
بَلْ طَبَعَ اللَّهُ عَلَيْهَا بِكُفْرِهِمْ
(Nay, Allah has set a seal upon their hearts because of their disbelief) (4:155)."
He then mentioned the Hadith about changing the hearts, (in which the Prophet ﷺ supplicated),
«يَا مُقَلِبَ الْقُلُوبِ ثَبِّتْ قُلُوبَنَا عَلى دِينِك»
(O You Who changes the hearts, make our hearts firm on Your religion.)
He also mentioned the Hadith by Hudhayfah recorded in the Sahih, in which the Messenger of Allah ﷺ said,
«تُعْرَضُ الْفِتَنُ عَلَى الْقُلُوبِ كَالْحَصِيرِ عُودًا عُودًا، فَأَيُّ قَلْبٍ أُشْرِبَهَا نُكِتَ فِيه نُكْتَةٌ سَوْدَاءُ وَأَيُّ قَلْبٍ أَنْكَرَهَا نُكِتَ فِيهِ نُكْتَةٌ بَيْضَاءُ حَتى تَصِيرَ عَلَى قَلْبَيْنِ: عَلى أَبْيَضَ مِثْلِ الصَّفَا، فَلَا تَضُرُّهُ فِتْنَةٌ مَا دَامَتِ السَّمَوَاتُ وَالْأَرْضُ وَالْآخَرُ أَسْوَدُ مُرْبَادًّا كَالْكُوزِ مُجَخِّيًا لَا يَعْرِفُ مَعْرُوفًا وَلَا يُنْكِرُ مُنْكَرًا»
(The Fitan (trials, tests) are offered to the hearts, just as the straws that are sewn into a woven mat, one after another. Any heart that accepts the Fitan, then a black dot will be engraved on it. Any heart that rejects the Fitan, then a white dot will be engraved on it. The hearts will therefore become two categories: white, just like the barren rock; no Fitnah shall ever harm this category as long as the heavens and earth still exist. Another category is black, just as the cup that is turned upside down, for this heart does not recognize righteousness or renounce evil. )
Ibn Jarir said, "The truth regarding this subject is what the authentic Hadith from the Messenger of Allah ﷺ stated. Abu Hurayrah narrated that the Messenger of Allah ﷺ said,
«إِنَّ الْمُؤمِنَ إِذَا أَذْنَبَ ذَنْبًا كَانَتْ نُكْتَةً سَوْدَاءَ فِي قَلْبِهِ، فَإِنْ تَابَ وَنَزَعَ وَاسْتَعْتَبَ صَقِلَ قَلْبُهُ وَإِنْ زَادَ زَادَتْ حَتَّى تَعْلُوَ قَلْبَهُ، فَذلِكَ الرَّانُ الَّذِي قَالَ اللهُ تَعَالى:
كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ
(When the believer commits a sin, a black dot will be engraved on his heart. If he repents, refrains and regrets, his heart will be polished again. If he commits more errors, the dots will increase until they cover his heart. This is the Ran (stain) that Allah described,
كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ
(Nay! But on their hearts is the Ran (stain) which they used to earn)" (83:14).
At-Tirmidhi, An-Nasa'i and Ibn Majah recorded this Hadith, and At-Tirmidhi said that it is Hasan Sahih.
The Meaning of Ghishawah
Reciting the Ayah,
خَتَمَ اللَّهُ عَلَى قُلُوبِهِمْ وَعَلَى سَمْعِهِمْ
(Allah has set a seal on their hearts and on their hearing), then pausing, then continuing with,
وَعَلَى أَبْصَـرِهِمْ غِشَـوَةٌ
(And on their eyes there is a Ghishawah (covering)) is accurate, for the stamp is placed on the heart and the hearing while the Ghishawah, the covering, is appropriately placed on the eyes. In his Tafsir, As-Suddi said that Ibn `Abbas and Ibn Mas`ud said about Allah's statement,
خَتَمَ اللَّهُ عَلَى قُلُوبِهِمْ وَعَلَى سَمْعِهِمْ
(Allah has set a seal on their hearts and on their hearing), "So that they neither understand nor hear. Allah also said that He placed a covering on their sight, meaning eyes, and so, they do not see."
The Hypocrites
We mentioned that four Ayat in the beginning of Surat Al-Baqarah described the believers. The two last Ayat (2:6-7) describe the disbelievers. Afterwards, Allah begins to describe the hypocrites who show belief and hide disbelief. Since the matter of the hypocrites is vague and many people do not realize their true reality, Allah mentioned their description in detail. Each of the characteristics that Allah used to described them with is a type of hypocrisy itself. Allah revealed Surat Bara'ah (chapter 9) and Surat Al-Munafiqun (chapter 63) about the hypocrites. He also mentioned the hypocrites in Surat An-Nur (24) and other Surahs, so that their description would be known and their ways and errors could be avoided. Allah said,
Allah has sealed their hearts, locking inside them their falsehood, and has placed a seal on their hearing, so that they do not listen to nor accept the truth. He has put a cover over their eyes, so that they do not see the truth in its clarity. They will suffer greatly. After describing the disbelievers, who are at fault inside and out, He describes the hypocrites, who appear good on the outside, but are not so inwardly:
Poiché, in verità, Allāh ha sigillato i loro cuori, serrandoli con la falsità che vi è al loro interno, e ha sigillato il loro udito, in modo che non ascoltino, non accettino e non si sottomettano alla verità; e ha posto un velo sui loro occhi, affinché non vedano la Verità, nonostante la sua chiarezza: per cui, nell'altra vita, subiranno una grande punizione.
Oni ne prihvataju istinu zato što je Allah zapečatio njihova srca zbog zablude kojom su ispunjena, i zapečatio je njihov sluh, pa ne čuju istinu na način da joj se odazovu i slijede je, i na njihovim očima je stavio koprenu, te ne vide istinu i pored njene jasnoće. Njih na ahiretu čeka velika patnja.
Dahil si Allāh ay nagpinid sa mga puso nila kaya nagsara Siya sa mga ito sa anumang nasa mga ito na kabulaanan, nagpinid sa pandinig nila kaya hindi sila nakaririnig sa katotohanan ayon sa pagkadinig ng pagtanggap at pagpapaakay, naglagay sa mga paningin nila ng takip kaya hindi sila nakakikita sa katotohanan sa kabila ng kaliwanagan nito. Ukol sa kanila sa Kabilang-buhay ay isang pagdurusang sukdulan.
Bởi vì Allah đã niêm phong trái tim của họ nên trái tim của họ đóng kín lại giữ lấy những điều sai trái, Ngài niêm phong tai của họ nên tai của họ không nghe được điều chân lý, Ngài niêm phong đôi mắt của họ nên đôi mắt của họ không nhìn thấy được điều chân lý; và vào cõi Đời Sau họ sẽ phải chịu sự trừng phạt khủng khiếp.
Karena Allah telah menyegel dan mengunci mati hati mereka beserta kebatilan yang ada di dalamnya. Allah juga menutup telinga mereka sehingga mereka tidak bisa mendengarkan -dalam artian menerima dan mengikuti- kebenaran. Dan Allah -Ta'ālā- juga menutup mata mereka sehingga mereka tidak bisa melihat kebenaran yang sangat jelas di hadapan mereka. Dan kelak di Akhirat mereka akan mendapatkan azab yang sangat berat.
Mayroon sa mga tao na isang pangkatin na naghahaka-haka na sila ay mga mananampalataya. Nagsasabi sila niyon sa pamamagitan ng mga dila nila dala ng pangamba para sa mga buhay nila at mga ari-arian nila samantalang sila, sa kaloob-looban, ay mga tagatangging sumampalataya.
Trong thiên hạ có nhóm người khẳng định họ là những người có đức tin, họ nói điều đó trên chiếc lưỡi của họ chỉ vì lo sợ cho tính mạng và tài sản của họ còn bên trong thì họ hoàn toàn là những kẻ vô đức tin.
Ima skupina ljudi koja misli da vjeruje. Oni to govore svojim jezicima želeći sačuvati svoje živote i imetke, dok u nutrini kriju nevjerstvo.
Di antara manusia ada golongan yang mengaku bahwa mereka beriman. Mereka mengatakan hal itu dengan mulut mereka semata-mata karena mereka mencemaskan keselamatan jiwa dan harta benda mereka, padahal di dalam batin mereka tersimpan kekafiran.
"Di antara manusia ada yang mengatakan, 'Kami beriman kepada Allah dan Hari Kemudian,' padahal
mereka itu sesung-guhnya bukan orang-orang yang beriman. Mereka hendak menipu Allah dan
orang-orang yang beriman, padahal mereka hanya me-nipu dirinya sendiri sedang mereka tidak
sadar. Dalam hati mereka ada penyakit, maka Allah menambah penyakitnya; dan bagi me-reka siksa
yang pedih, disebabkan mereka berdusta." (Al-Baqarah: 8-10).
(8-9) Ketahuilah bahwasanya kemunafikan itu adalah me-nampakkan kebaikan
dan menyembunyikan kejahatan, termasuk dalam definisi ini kemunafikan i'tiqad dan kemunafikan
amaliah. Kemunafikan amaliah adalah seperti yang disebutkan oleh Nabi ﷺ dalam sabda beliau,
آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَانَ. وَفِيْ رِوَايَةٍ: وَإِذَا خَاصَمَ فَجَرَ.
"Tanda-tanda orang munafik itu ada tiga: Apabila berbicara dia berdusta,
bila berjanji dia mengingkarinya, dan bila diberikan amanat dia berkhianat." Dan dalam riwayat
lain, "Dan bila berperkara dia berlaku curang."[3]
Adapun kemunafikan i'tiqadiyah yang mengeluarkan sese-orang dari Islam yaitu yang Allah تعالى
sebutkan sebagai sifat-sifat kaum munafikin dalam surat ini dan surat lainnya. Kemunafikan ini
belumlah muncul sebelum hijrahnya Nabi ﷺ dari Makkah me-nuju Madinah bahkan juga setelah hijrah
hingga setelah kejadian perang Badar, dan Allah memberikan kemenangan kepada kaum Muslimin dan
memuliakan mereka, dan menghinakan orang-orang yang ada di Madinah dari mereka yang belum masuk
Islam, lalu sebagian mereka menampakkan keislaman mereka karena takut dan sebagai tipu daya, dan
untuk menjaga darah dan harta mereka, di mana mereka-mereka ini bersama kaum Muslimin secara
lahi-riyah, mereka menampakkan bahwa mereka adalah bagian kaum Muslimin, padahal pada hakikatnya
mereka bukanlah dari kaum Muslimin.
Maka sebagai tindakan kelembutan Allah bagi kaum Muk-minin adalah bahwa Allah memperlihatkan
kondisi-kondisi mereka, dan menggambarkan mereka dengan sifat-sifat yang membedakan jati diri
mereka, agar kaum Mukminin tidak terpedaya oleh mereka, dan mampu mengendalikan
kejahatan-kejahatan mereka. Allah تعالى berfirman,
﴾ يَحۡذَرُ ٱلۡمُنَٰفِقُونَ أَن تُنَزَّلَ عَلَيۡهِمۡ سُورَةٞ تُنَبِّئُهُم بِمَا فِي قُلُوبِهِمۡۚ
﴿
"Orang-orang munafik itu takut akan diturunkan terhadap mereka suatu surat yang menerangkan apa yang tersembunyi dalam hati mereka." (At-Taubah: 64).
Lalu Allah menyifati mereka dengan sifat dasar kemunafikan seraya berfirman, ﴾ وَمِنَ ٱلنَّاسِ مَن يَقُولُ
ءَامَنَّا بِٱللَّهِ وَبِٱلۡيَوۡمِ ٱلۡأٓخِرِ وَمَا هُم بِمُؤۡمِنِينَ ﴿ "Di antara manusia ada yang mengatakan, 'Kami beriman kepada Allah dan Hari Kemudian,' padahal mereka itu sesungguhnya bukan orang-orang yang beriman," karena mereka mengatakan dengan lisan mereka apa yang tidak ada dalam hati mereka, lalu Allah mendustakan mereka dengan berfirman, ﴾
وَمَا هُم بِمُؤۡمِنِينَ ﴿ "Padahal mereka itu sesungguhnya bukan orang-orang yang beriman,"
karena keimanan yang hakiki itu adalah sesuatu yang disepakati oleh hati dan lisan. Sesungguhnya
hal yang tadi itu adalah tipu daya terhadap Allah dan hamba-hambaNya yang beriman. Dan tipu daya
itu adalah bahwa si pelaku tipu daya itu menampakkan sesuatu kepada orang yang diperdayai dan
dia menyembunyikan hal yang berbeda dengannya demi memperoleh apa yang diinginkannya dari orang
yang diperdayai tersebut. Dan inilah yang dilakukan orang-orang munafik tersebut terhadap Allah
dan hamba-hambaNya, sehingga tipu daya mereka tersebut kembali kepada diri mereka sendiri.
Ini adalah suatu perkara yang mengherankan sekali, karena biasanya seorang pelaku tipu daya itu
kondisinya bisa jadi akan memperoleh apa yang menjadi tujuannya atau dia selamat yang mana dia
tidak mendapatkan apa-apa dan tidak rugi apa-apa juga, namun lain halnya tipu daya orang-orang
munafik ini, ia malah kembali kepada diri mereka sendiri. Oleh karena itu, seolah-olah mereka
itu melakukan suatu makar untuk menghancurkan diri mereka sendiri, membahayakan dan menipu diri
mereka, karena Allah tidaklah tersentuh oleh mudarat sedikitpun dari tipu daya mereka, demikian
juga hamba-hambaNya yang beriman, mereka tidak tersentuh oleh mudarat sedikit pun dari tipu daya
mereka. Maka tindakan kaum munafik menampakkan keimanan mereka tidak membawa dampak bagi kaum
Muslimin, hingga selamatlah dengan hal itu harta-harta mereka, dan terjaga darah-darah mereka,
dan tipu daya mereka kembali kepada leher-leher mereka, hingga dengan demikian mereka
mendapatkan kehinaan dan cela di dunia, serta kemalangan yang terus-menerus yang disebabkan oleh
apa yang diperoleh kaum Mukminin berupa kekuatan dan kemenangan, kemudian pada Hari Akhir nanti
mereka mendapatkan azab yang pedih lagi menyakitkan dan menyerikan disebabkan oleh pendus-taan,
kekufuran, dan kejahatan mereka, dan keadaannya saat ini adalah bahwa mereka dengan kebodohan
dan kedunguan yang ada pada mereka, mereka tidak menyadari hal tersebut.
(10) FirmanNya, ﴾ فِي قُلُوبِهِم مَّرَضٞ ﴿ "Dalam hati mereka ada penya-kit." Yang dimaksud dengan penyakit di sini adalah penyakit kera-guan, syubhat, dan kemunafikan. Hal itu dikarenakan hati itu dihadapkan oleh dua penyakit yang menyebabkannya jauh dari kesehatannya dan kenormalannya, yaitu penyakit syubhat yang batil dan penyakit syahwat yang menjerumuskan. Kekufuran, kemunafikan, keragu-raguan, dan semua bid'ah-bid'ah itu adalah penyakit-penyakit syubhat, sedangkan perzinaan, suka akan ke-kejian dan menyukai kemaksiatan serta melakukannya, adalah di antara penyakit-penyakit syahwat, sebagaimana Allah berfirman,
﴾ فَيَطۡمَعَ ٱلَّذِي فِي قَلۡبِهِۦ مَرَضٞ وَقُلۡنَ قَوۡلٗا مَّعۡرُوفٗا 32 ﴿
"... sehingga berkeinginanlah orang yang ada penyakit dalam hati-nya." (Al-Ahzab: 32).
Yakni, syahwat zina. Dan orang yang selamat adalah orang yang diselamatkan dari kedua penyakit tersebut, hingga terwujud-lah baginya keyakinan, keimanan, dan kesabaran dari setiap ke-maksiatan lalu dia berjalan dalam pakaian-pakaian keselamatan.
Dan FirmanNya tentang kaum munafikin, ﴾ فِي قُلُوبِهِم مَّرَضٞ فَزَادَهُمُ ٱللَّهُ مَرَضٗاۖ ﴿ "Dalam hati mereka ada penyakit, maka Allah menambah penyakit-nya," adalah sebuah penjelasan tentang hikmah Allah تعالى terhadap penentuan kemaksiatan atas pelaku-pelakunya dan bahwasanya hal itu disebabkan dosa-dosa mereka yang terdahulu. Allah menguji mereka dengan kemaksiatan yang terjadi kemudian yang mengaki-batkan hukuman, sebagaimana Allah berfirman,
﴾ وَنُقَلِّبُ أَفۡـِٔدَتَهُمۡ وَأَبۡصَٰرَهُمۡ كَمَا لَمۡ يُؤۡمِنُواْ بِهِۦٓ أَوَّلَ مَرَّةٖ ﴿
"Dan Kami memalingkan hati dan penglihatan mereka seperti me-reka belum pernah beriman kepadanya pada permulaannya." (Al-An'am: 110).
Dan Allah تعالى berfirman,
﴾ فَلَمَّا زَاغُوٓاْ أَزَاغَ ٱللَّهُ قُلُوبَهُمۡۚ ﴿
"Maka tatkala mereka berpaling (dari kebenaran), Allah memaling-kan hati mereka." (Ash-Shaffat: 5).
Dan Allah تعالى juga berfirman,
﴾ وَأَمَّا ٱلَّذِينَ فِي قُلُوبِهِم مَّرَضٞ فَزَادَتۡهُمۡ رِجۡسًا إِلَىٰ رِجۡسِهِمۡ ﴿
"Dan adapun orang-orang yang di dalam hati mereka ada penyakit, maka dengan surat itu bertambahlah kekafiran mereka." (At-Taubah: 125).
Maka hukuman bagi kemaksiatan adalah kemaksiatan sete-lahnya, sebagaimana juga balasan kebaikan adalah kebaikan sete-lahnya. Allah تعالى berfirman,
﴾ وَيَزِيدُ ٱللَّهُ ٱلَّذِينَ ٱهۡتَدَوۡاْ هُدٗىۗ ﴿
"Dan Allah akan menambah petunjuk kepada mereka yang telah mendapat petunjuk." (Maryam: 76).
İnsanlardan bir grup, iman ettiklerini iddia ederler. Bunu canları ve malları adına korktukları için sadece dilleri ile söylerler. Onlar içlerinden iman etmezler.
Meaning of Nifaq
Nifaq means to show conformity - or agreement - and to conceal evil. Nifaq has several types: Nifaq in the creed that causes its people to reside in Hell for eternity, and Nifaq in deed, which is one of the major sins, as we will explain soon, Allah willing. Ibn Jurayj said of the hypocrite that, "His actual deeds are different from what he publicizes, what he conceals is different from what he utters, his entrance and presence are not the same as his exit and absence."
The Beginning of Hypocrisy
The revelations about the characteristics of the hypocrites were revealed in Al-Madinah, this is because there were no hypocrites in Makkah. Rather the opposite was the situation in Makkah, since some people were forced to pretend that they were disbelievers, while their hearts concealed their faith. Afterwards, the Messenger of Allah ﷺ migrated to Al-Madinah, where the Ansar from the tribes of Aws and Khazraj resided. They used to worship idols during the pre-Islamic period of ignorance, just as the rest of the Arab idolators. Three Jewish tribes resided in Al-Madinah, Banu Qaynuqa`-allies of Al-Khazraj, Banu An-Nadir and Banu Qurayzah-allies of the Aws. Many members of the Aws and Khazraj tribes embraced Islam. However, only a few Jews embraced Islam, such as `Abdullah bin Salam. During the early stage in Al-Madinah, there weren't any hypocrites because the Muslims were not strong enough to be feared yet. On the contrary, the Messenger of Allah ﷺ conducted peace treaties with the Jews and several other Arab tribes around Al-Madinah. Soon after, the battle of Badr occurred and Allah gave victory to Islam and its people. `Abdullah bin Ubayy bin Salul was a leader in Al-Madinah. He was Al-Khazraj's chief, and during the period of Jahiliyyah he was the master of both tribes - Aws and Khazraj. They were about to appoint him their king when the Message reached Al-Madinah, and many in Al-Madinah embraced Islam. Ibn Salul's heart was filled with hatred against Islam and its people. When the battle of Badr took place, he said, "Allah's religion has become apparent." So he pretended to be Muslim, along with many of those who were just like him, as well as many among the People of the Book. It was then that hypocrisy began in Al-Madinah and among the surrounding nomad tribes. As for the Emigrants, none of them were hypocrites, since they emigrated willingly (seeking the pleasure of Allah). Rather, when a Muslim would emigrate from Makkah, he would be forced to abandon all of his wealth, offspring and land; he would do so seeking Allah's reward in the Hereafter.
The Tafsir of Ayah 2:8
Muhammad bin Ishaq narrated that Ibn `Abbas said that,
وَمِنَ النَّاسِ مَن يَقُولُ ءَامَنَّا بِاللَّهِ وَبِالْيَوْمِ الأْخِرِ وَمَا هُم بِمُؤْمِنِينَ
(And of mankind, there are some who say: "We believe in Allah and the Last Day" while in fact they do not believe) "This refers to the hypocrites among the Aws and Khazraj and those who behaved as they did."
This is how Abu Al-`Aliyah, Al-Hasan, Qatadah and As-Suddi explained this Ayah. Allah revealed the characteristics of the hypocrites, so that the believers would not be deceived by their outer appearance, thus saving the believers from a great evil. Otherwise, the believers might think that the hypocrites were believers, when in reality they are disbelievers. To consider the sinners as righteous people is extremely dangerous, Allah said,
وَمِنَ النَّاسِ مَن يَقُولُ ءَامَنَّا بِاللَّهِ وَبِالْيَوْمِ الأْخِرِ وَمَا هُم بِمُؤْمِنِينَ
(And of mankind, there are some who say: "We believe in Allah and the Last Day" while in fact they do not believe) meaning, they utter these false statements only with their tongues, just as Allah said,
إِذَا جَآءَكَ الْمُنَـفِقُونَ قَالُواْ نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ
(When the hypocrites come to you (O Muhammad ), they say: "We bear witness that you are indeed the Messenger of Allah ﷺ." Allah knows that you are indeed His Messenger) (63:1).
This Ayah means that the hypocrites utter these statements only when they meet you, not because they actually believe what they are saying. The hypocrites emphasize their belief in Allah and the Last Day with their words, when that is not the case in reality. Therefore, Allah stated that the hypocrites lie in their testimony of creed, when He said,
وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَـفِقِينَ لَكَـذِبُونَ
(And Allah bears witness that the hypocrites are indeed liars.) (63:1), and,
وَمَا هُم بِمُؤْمِنِينَ
(while in fact they believe not)
Allah said,
يُخَـدِعُونَ اللَّهَ وَالَّذِينَ ءَامَنُوا
(They try to deceive Allah and those who believe). The hypocrites show belief outwardly while concealing disbelief. They think that by doing this, they will mislead Allah, or that the statements they utter will help them with Allah, and this is an indication of their total ignorance. They think that such behavior will deceive Allah, just as it might deceive some of the believers. Similarly, Allah said,
يَوْمَ يَبْعَثُهُمُ اللَّهِ جَمِيعاً فَيَحْلِفُونَ لَهُ كَمَا يَحْلِفُونَ لَكُمْ وَيَحْسَبُونَ أَنَّهُمْ عَلَى شَىْءٍ أَلاَ إِنَّهُمْ هُمُ الْكَـذِبُونَ
(On the Day when Allah will resurrect them all together; then they will swear to Him as they swear to you. And they think that they have something (to stand upon). Verily, they are liars!) (58:18). aHence, Allah refuted their way by saying,
وَمَا يَخْدَعُونَ إلاَّ أَنفُسَهُمْ وَمَا يَشْعُرُونَ
(While they only deceive themselves, and perceive (it) not!) Allah stated that the hypocrites only deceive themselves by this behavior, although they are unaware of this fact. Allah also said,
إِنَّ الْمُنَـفِقِينَ يُخَـدِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ
(Verily, the hypocrites try to deceive Allah, but it is He Who deceives them) (4:142).
Also, Ibn Abi Hatim narrated that Ibn Jurayj commented on Allah's statement,
إِنَّ الْمُنَـفِقِينَ يُخَـدِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ
(Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them), "The hypocrites pronounce, `There is no deity worthy of worship except Allah' seeking to ensure the sanctity of their blood and money, all the while concealing disbelief."Sa`id said that Qatadah said,
وَمِنَ النَّاسِ مَن يَقُولُ ءَامَنَّا بِاللَّهِ وَبِالْيَوْمِ الأْخِرِ وَمَا هُم بِمُؤْمِنِينَ - يُخَـدِعُونَ اللَّهَ وَالَّذِينَ ءَامَنُوا وَمَا يَخْدَعُونَ إلاَّ أَنفُسَهُمْ وَمَا يَشْعُرُونَ
(And of mankind, there are some who say: "We believe in Allah and the Last Day" while in fact they believe not. They try to deceive Allah and those who believe, while they only deceive themselves, and perceive (it) not!) "This is the description of a hypocrite. He is devious, he says the truth with his tongue and defies it with his heart and deeds. He wakes up in a condition other than the one he goes to sleep in, and goes to sleep in a different condition than the one he wakes up in. He changes his mind just like a ship that moves about whenever a wind blows."
Lying is contemptible
(4) The verse آمَنَّا بِاللَّـهِ وَبِالْيَوْمِ الْآخِرِ:"We believe in Allah and in the Last Day" shows us how disgusting it is to tell a lie - even the hypocrites, with all their hostility to Islam, tried to refrain from it as far as possible. In claiming to be Muslims, they used to mention only their faith in Allah and in the Day of Judgment, but left out the faith in the Holy Prophet ﷺ for fear of telling a lie.
Among people are some who claim to have faith in Allah, when they actually do not believe.
E tra la gente, vi è una fazione che sostiene di essere credente, dicendo ciò con le loro lingue poiché temono per la loro vita e la loro ricchezza, ma nel loro intimo sono miscredenti.
8- İnsanlardan öyleleri vardır ki “Allah’a ve âhiret gününe iman ettik”
derler. Oysa mümin değildirler.
9- Allah’ı ve mü’minleri aldatmaya çalışırlar, halbuki kendilerinden başkasını aldatmazlar da
bunun farkında değillerdir.
10- Kalplerinde bir hastalık vardır, Allah da hastalıklarını artırmıştır. Yalan söyledikleri
için de onlara acıklı bir azap vardır.
8-9. Şu bilinmelidir ki nifak (münafıklık) dışa hayır izhar etmek, içte
şer gizlemektir. Bu tarifin kapsamına hem itikadî münafıklık, hem de Peygamber sallallahu aleyhi
ve sellem’in şu hadis-i şerifte söz konusu ettiği amelî münafıklık girer:“Münafığın alâmeti üçtür: Konuştuğunda yalan söyler, söz verirse sözünde durmaz, ona emanet verilirse hainlik eder.”
Bir başka rivâyette de şu vasıf beyan buyrulmaktadır: “Tartıştığı/davalaştığı zaman haddi aşar.”
Kişiyi İslâm çerçevesinin dışına çıkartan itikadî münafıklık, Yüce Allah’ın gerek bu sûrede
gerekse diğerlerinde münafıkları kendisiyle nitelendirdiği münafıklıktır. Peygamber sallallahu
aleyhi ve sellem’in Mekke’den Medine’ye hicretinden önce de hicretten hemen sonra da Medine’de
münafıklık yoktu. Ta ki Bedir vakası meydana geldikten sonra Allah mü’minleri muzaffer kılıp
güçlendirinceye kadar. İşte o zaman Medine’de müslüman olmayanlar zelil duruma düşünce onlardan
bazıları korkarak ve müslümanları aldatarak müslüman olduklarını izhar ettiler. Böylelikle
kanlarının dökülmesini ve mallarına zarar gelmesini önlemek istemişlerdi. Bunlar müslümanlar
arasında yaşarlardı ve zahiren müslümanlardan görünmekle birlikte, hakikatte müslümanlardan
değillerdi.
İşte Yüce Allah’ın mü’minlere lütfunun bir tecellisi olarak O, bu münafıkların kendilerini
başkalarından ayırt eden niteliklerini açıkça ortaya koydu ki, mü’minler onlara aldanmasınlar ve
münafıklar da yapacakları pek çok kötülüklerden böylelikle vazgeçsinler. Nitekim bir başka yerde Yüce Allah:“Münafıklar haklarında kalplerinde olanı kendilerine açıkça haber verecek bir sûrenin indirilmesinden çekinirler.”(et-Tevbe, 9/64) diye buyurmaktadır.
Yüce Allah münafıkları, münafıklığın asıl özelliği ile vasfederek şöyle buyurmaktadır:“İnsanlardan öyleleri de vardır ki, Allah’a ve âhiret gününe iman ettik derler.”
Yani onlar kalplerinde olmayan şeyleri dilleri ile söylerler. Yüce Allah; “Oysa mümin değildirler”
buyruğu ile onların yalancı olduklarını ifade etmektedir. Çünkü gerçek iman için kalp ile dil
arasında bir uyum bulunmalıdır. Bu şekilde (ikiyüzlü) bir tutum ise
sadece Allah’ı ve O’nun mü’min kullarını aldatmaya çalışmaktır.
Aldatmaya çalışmak (muhâdaa); aldatmak isteyenin aldatmaya çalıştığı
kimseye içinde gizlediğinden farklı görünmesidir ki aldattığı kimseye karşı gözettiği maksadı
böylelikle gerçekleştirebilsin. İşte bu münafıklar Allah’a ve Allah’ın kullarına karşı böyle bir
yol izlemeye çalışmışlar fakat aldatmaları bizzat kendi başlarına geçmiş, aleyhlerine dönmüştür.
Bu da hayret edilecek bir husustur. Çünkü aldatmaya çalışan bir kimsenin bu aldatması ya sonuç
verir ve maksadını elde eder yahut da o, ne lehine ne de aleyhine hiçbir sonuç olmaksızın başa
baş kalır. Bunların aldatmaları ise kendi aleyhlerine dönmüştür. Sanki onlar, yaptıkları
hileleri bizzat kendilerini helâk etmek, kendilerine zarar vermek, kendilerini tuzağa düşürmek
için yapıyor gibidirler. Zira Yüce Allah onların aldatmak istemelerinden hiçbir şekilde zarar
görmez, mü’min kullarına da onların hile ve tuzaklarının hiçbir zararı dokunmaz. Zira
münafıkların iman ettiklerini açığa vurmalarının mü’minlere bir zararı yoktur. Böylelikle
münafıklar mallarını kurtarmış ve kanlarını korumuş olurlar ama bu hile ve tuzakları bizzat
kendi başlarına geçer, bundan dolayı da dünya hayatında rezil ve rüsvay olurlar. Mü’minlerin
elde ettikleri güç ve zaferler dolayısıyla sürekli kederlenir, tasalanırlar. Bundan sonra
âhirette de onlara yalan söylemeleri, küfürleri ve günahkârlıkları sebebi ile oldukça feci,
ızdırap ve acı verici, can yakıcı azap vardır. Ne var ki onlar cahillikleri ve ahmaklıklarından
ötürü bunun farkına dahi varamazlar.
10. “Kalplerinde bir hastalık vardır.” Burada hastalıktan kasıt; şüphe,
tereddüt ve münafıklık hastalığıdır. Çünkü kalp kendisini sağlık ve itidal sınırlarının dışına çıkartan iki türlü hastalığa maruz kalır:
Birisi batıl şüphelerden kaynaklanan hastalıktır, diğeri ise helâke götüren şehvet (nefsi arzuların) yol açtığı hastalıktır. Küfür, münafıklık, şek ve
bid’atlerin hepsi şüphe ve tereddüt hastalıkları türündendir. Zina, hayâsızlık ve masiyetleri
sevmek ve işlemek ise şehvet hastalıkları türündendir. Nitekim Yüce Allah şöyle buyurmaktadır:“Yoksa kalbinde hastalık bulunan kimse(ler)(kötü) ümitlere kapılır.”(el-Ahzab, 33/32) Buradaki “hastalık”tan kasıt zina arzusudur. Bu hastalıklardan yana esenlik ve afiyette olanlar ise bu iki hastalık türünden de esenliğe kavuşan, yakin ve imana sahip olup her türlü masiyete karşı sabır ve direncini koruyan ve bu sayede afiyet elbiselerini kuşanabilenlerdir.
Münafıklar hakkında: “Kalplerinde bir hastalık vardır, Allah da hastalıklarını artırmıştır” buyruğunda
Yüce Allah isyankârlar aleyhinde masiyetleri takdir edişindeki hikmeti açıklamaktadır. Şöyle ki
Allah, önceden işlemiş oldukları günahlardan ötürü onları yeni masiyetlerle imtihan eder ki bu
masiyetler dolayısıyla da onlar cezayı hak ederler. Nitekim Yüce Allah (bu gerçeği)
şöyle ifade etmektedir: “İlk defa ona iman etmedikleri gibi (yine iman etmezler) biz de onların kalplerini ve gözlerini (haktan) çeviririz (de onu ne görür ne de kavrarlar).”(el-En’am, 6/110);
“Onlar eğrilip sapınca Allah da kalplerini saptırdı.”(es-Saff, 61/5);
“Kalplerinde hastalık bulunanlara gelince onların murdarlıklarına murdarlık katıp artırdı.”(et-Tevbe, 9/125) Buna göre günahın bir cezası da peşinden işlenen bir
günahtır, aynı şekilde yapılan iyiliğin bir mükâfatı da peşinden işlenen bir iyiliktir. Nitekim Yüce Allah şöyle buyurmaktadır:“Ve Allah hidâyete erenlerin de hidâyetini artırır.”(Meryem, 19/76)
Algunas personas pretenden ser creyentes. Solo proclaman oralmente su fe porque temen por su vida y sus bienes, pero en su fuero interno no creen.
Certains parmi les gens prétendent être croyants. Ils ne proclament oralement leur foi que parce qu’ils ont peur pour leurs vies et leurs biens alors qu’ils mécroient en leur for intérieur.
Pretenden engañar a Al‑lah y a los creyentes manifestando tener la fe y disimulando su descreimiento. En realidad, no hacen más que engañarse a sí mismos, pero no son conscientes de ello ya que Al‑lah conoce lo secreto e incluso aquellas cosas más íntimas que un secreto. Por esta razón Él les hace saber a los creyentes cuáles son las características de los hipócritas.
Credono di ingannare Allāh e i credenti, mostrando la fede e celando la miscredenza, senza rendersi conto. Poiché Allāh L'Altissimo conosce anche il segreto più nascosto, ed Egli ha messo in guardia i credenti riguardo le loro caratteristiche e condizioni.
Ils cherchent à tromper Allah et les croyants en manifestant avoir la foi et en dissimulant leur mécréance. Or ils ne font que se tromper eux-mêmes mais n’en sont pas conscients car Allah connaît ce qui est secret et même ce qui est encore plus intime qu’un secret. Voilà pourquoi Il informa les croyants des caractéristiques des hypocrites.
Misbehaving Prophets (علیہم السلام) is to misbehave with Allah
(4) These verses denounce the hypocrites for trying to be clever with Allah Himself and to deceive Him, although no one among them could probably have had such an intention or even thought of such a possibility. What they were actually doing was to try to deceive the Holy Prophet ﷺ and the Muslims. Allah has equated this effort with an attempt to deceive Him, and has thus indicated that a man who is in any way impertinent to a prophet or a man of Allah is ultimately guilty of being impertinent to Allah Himself - this should be true above all in the case of the Holy Prophet ﷺ who stands in his station at the head of all created beings.
They think that they can deceive Allah and the believers by acting outside as if they believe, while inside hiding their disbelief; but really, they only deceive themselves, without realising it. Allah knows all that is secret and hidden, and has told the believers what these people are like.
Naniniwala sila dahil sa kamangmangan nila na sila ay nandaraya kay Allāh at sa mga mananampalataya sa pamamagitan ng pagpapalabas ng pananampalataya at pagpapaloob ng kawalang-pananampalataya subalit sila ay hindi nakararamdam niyon dahil si Allāh – pagkataas-taas Siya – ay nakaaalam sa lihim at sa higit na nakakubli. Nagpatalos nga Siya sa mga mananampalataya ng mga katangian ng mga iyon at mga kalagayan ng mga iyon.
Với sự thiếu hiểu biết của mình, họ tưởng rằng họ đang lừa được Allah và những người có đức tin bằng cách thể hiện đức tin bên ngoài và che giấu sự vô đức tin trong lòng họ, nhưng họ không hay biết rằng Allah biết rõ điều bí mật, điều thầm kín, và Ngài đã thông tin cho những người có đức tin biết rõ về đặc điểm và tình trạng của họ.
Oni su zbog svog neznanja uvjereni da varaju Allaha i vjernike, pokazujući da su vjernici, a krijući da su nevjernici. Oni, ustvari, samo sebe obmanjuju, jer Allah zna njihovu nutrinu, a vjernicima je ukazao na njihove osobine i stanja.
İçinde bulundukları cahillik sebebiyle imanlarını izhar edip küfürlerini gizleyerek Allah'ı ve Müminleri aldattıklarını zannederler. Ancak bunun farkında değillerdir. Çünkü Allah Teâlâ gizliyi de açık olanı da en iyi bilir. Müminlere de bu kimselerin durumlarını ve özelliklerini bildirmiştir.
Karena kebodohan mereka, mereka mengira akan menipu Allah dan orang-orang mukmin dengan memperlihatkan keimanan dan menyembunyikan kekafiran. Padahal hakikatnya mereka menipu diri mereka sendiri, tetapi mereka tidak menyadarinya; karena Allah -Ta'ālā- mengetahui rahasia dan apa yang lebih tersembunyi dari itu dan Dia telah memberitahu orang-orang mukmin tentang sifat-sifat dan keadaan mereka yang sesungguhnya.
Penyebabnya ialah karena di dalam hati mereka terdapat keraguan, maka Allah menambah keraguan itu dengan keraguan lainnya karena setiap perbuatan akan dibalas dengan perbuatan serupa. Kelak mereka akan mendapatkan azab yang sangat pedih di kerak neraka yang paling bawah. Hal itu karena mereka telah berdusta atas nama Allah dan atas nama manusia lainnya, serta karena mereka mendustakan agama yang dibawa oleh Nabi Muhammad -ṣallallāhu 'alaihi wa sallam-.
In verità ciò è dovuto ai dubbi insediatisi nei loro cuori e che Allāh ha intensificato, aggiungendo ulteriore dubbio al loro dubbio. La pena corrisponde alla colpa commessa, per cui subiranno una punizione dolorosa negli abissi dell'Inferno, a causa delle loro menzogne contro Allāh e contro la gente, e della loro rinnegazione di quanto è stato rivelato a Muħammed ﴾Pace e Benedizione di Allāh sia su di luiﷺ﴿.
Allah increases the disease in their hearts, and they reap what they sow. Because they lied Allah increases the disease of doubts in their hearts, by adding hesitation to their uncertainty, hence they only gain what they deserve. They will have a painful suffering in the worst parts of Hell because they lied against Allah, and the people, and rejected the message brought by Muhammad (peace be upon him).
The Meaning of `Disease' in this Ayah
As-Suddi narrated from Abu Malik and (also) from Abu Salih, from Ibn `Abbas, and (also) Murrah Al-Hamdani from Ibn Mas`ud and other Companions that this Ayah,
فِى قُلُوبِهِمْ مَّرَضٌ
(In their hearts is a disease) means, `doubt', and,
فَزَادَهُمُ اللَّهُ مَرَضًا
(And Allah has increased their disease) also means `doubt'. Mujahid, `Ikrimah, Al-Hasan Al-Basri, Abu Al-`Aliyah, Ar-Rabi` bin Anas and Qatadah also said similarly. `Abdur-Rahman bin Zayd bin Aslam commented on,
فِى قُلُوبِهِمْ مَّرَضٌ
(In their hearts is a disease), "A disease in the religion, not a physical disease. They are the hypocrites and the disease is the doubt that they brought to Islam.
فَزَادَهُمُ اللَّهُ مَرَضًا
(And Allah has increased their disease) meaning, increased them in shameful behavior." He also recited,
فَأَمَّا الَّذِينَ ءامَنُواْ فَزَادَتْهُمْ إِيمَـناً وَهُمْ يَسْتَبْشِرُونَوَأَمَّا الَّذِينَ فِى قُلُوبِهِم مَّرَضٌ فَزَادَتْهُمْ رِجْسًا إِلَى رِجْسِهِمْ
(As for those who believe, it has increased their faith, and they rejoice. But as for those in whose hearts is a disease, it will add disgrace to their disgrace.) (9:124-125) and commented, "Evil to their evil and deviation to their deviation." This statement by `Abdur-Rahman is true, and it constitutes a punishment that is compatible to the sin, just as the earlier scholars stated. Similarly, Allah said,
وَالَّذِينَ اهْتَدَوْاْ زَادَهُمْ هُدًى وَءَاتَـهُمْ تَقُوَاهُمْ
(While as for those who accept guidance, He increases their guidance and grants them their piety) (47:17).
Allah said next,
بِمَا كَانُواْ يَكْذِبُونَ
(Because they used to tell lies). The hypocrites have two characteristics, they lie and they deny the Unseen.
The scholars who stated that the Prophet ﷺ knew the hypocrites of his time have only the Hadith of Hudhayfah bin Al-Yaman as evidence. In it the Prophet ﷺ gave him the names of fourteen hypocrites during the battle of Tabuk. These hypocrites plotted to assassinate the Prophet ﷺ during the night on a hill in that area. They planned to excite the Prophet's ﷺ camel, so that she would throw him down the hill. Allah informed the Prophet ﷺ about their plot, and the Prophet ﷺ told Hudhayfah their names.
As for the other hypocrites, Allah said about them,
وَمِمَّنْ حَوْلَكُم مِّنَ الاٌّعْرَابِ مُنَـفِقُونَ وَمِنْ أَهْلِ الْمَدِينَةِ مَرَدُواْ عَلَى النَّفَاقِ لاَ تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ
(And among the bedouins around you, some are hypocrites, and so are some among the people of Al-Madinah who persist in hypocrisy; you (O Muhammad ) know them not, We know them) (9:101), and,
لَّئِن لَّمْ يَنتَهِ الْمُنَـفِقُونَ وَالَّذِينَ فِى قُلُوبِهِمْ مَّرَضٌ وَالْمُرْجِفُونَ فِى الْمَدِينَةِ لَنُغْرِيَنَّكَ بِهِمْ ثُمَّ لاَ يُجَاوِرُونَكَ فِيهَآ إِلاَّ قَلِيلاً - مَّلْعُونِينَ أَيْنَمَا ثُقِفُواْ أُخِذُواْ وَقُتِّلُواْ تَقْتِيلاً
(If the hypocrites, and those in whose hearts is a disease, and those who spread false news among the people in Al-Madinah do not cease, We shall certainly let you overpower them, then they will not be able to stay in it as your neighbors but a little while. Accursed, they shall be seized wherever found, and killed with a (terrible) slaughter) (33:60-61).
These Ayat prove that the Prophet ﷺ was not informed about each and everyone among the hypocrites of his time. Rather, the Prophet ﷺ was only informed about their characteristics, and he used to assume that some people possessed these characteristics. Similarly, Allah said,
وَلَوْ نَشَآءُ لأَرَيْنَـكَهُمْ فَلَعَرَفْتَهُم بِسِيمَـهُمْ وَلَتَعْرِفَنَّهُمْ فِى لَحْنِ الْقَوْلِ
(Had We willed, We could have shown them to you, and you should have known them by their marks; but surely, you will know them by the tone of their speech!) (47:30).
The most notorious hypocrite at that time was `Abdullah bin Ubayy bin Salul; Zayd bin Arqam - the Companion - gave truthful testimony to that effect. In addition, `Umar bin Al-Khattab once mentioned the matter of Ibn Salul to the Prophet ﷺ, who said,
«إِنِّي أَكْرَهُ أَنْ تَتَحَدَّثَ الْعَرَبُ أَنَّ مُحَمَّدًا يَقْتُلُ أَصْحَابَه»
(I would not like the Arabs to say to each other that Muhammad is killing his Companions.)
Yet, when Ibn Salul died, the Prophet ﷺ performed the funeral prayer for him and attended his funeral just as he used to do with other Muslims. It was recorded in the Sahih that the Prophet ﷺ said,
«إِنِّي خُيِّرْتُ فَاخْتَرْت»
(I was given the choice (to pray for him or not), so I chose.)
In another narration, the Prophet ﷺ said,
«لَوْ أَعْلَمُ أَنِّي لَوْ زِدْتُ عَلَى السَّبْعِينَ يُغْفَرُ لَهُ لَزِدْت»
(If I knew that by asking (Allah to forgive Ibn Salul) more than seventy times that He would forgive him, then I would do that.)
The third verse indicates why the hypocrites behave so foolishly and why they fail to see the folly of their course:
فِي قُلُوبِهِم مَّرَضٌ فَزَادَهُمُ اللَّـهُ مَرَضًا
In their hearts there is a malady, so Allah has made them grow in their malady.
Now, illness or disease, in the general medical sense, is a state in which a man has lost the balanced proportion of the elements within him necessary to keep him healthy, so that his body can no longer function properly, which may finally lead to his total destruction. In the terminology of the Holy Qur'an and the Hadith, the word 'disease' is also applied to certain mental or psychic states (we are using the two terms in the original and more comprehensive sense) which hinder man from attaining any degree of spiritual perfection, for they gradually deprive him of the ability to perform good deeds, and even of ordinary human decency, till he meets with his spiritual death. The great spiritual master, Junaid of Baghdad, has said that just as the diseases of the body arise from an imbalance among the four humours, the diseases of the heart arise from a surrender to one's physical desires. According to the present verse, the disease hidden in their hearts is unbelief and rejection of the truth, which is as much a physical sickness as a spiritual one. It is all too obvious that being ungrateful to one's creator and nourisher and going against His commandments is to be spiritually sick. Moreover, to keep this disbelief concealed for the sake of petty worldly gains and not to have the courage to speak out one's mind is no less a disease of the soul. Hypocrisy is a physical disease too in so far as the hypocrite is always shuddering4for fear of being exposed. Jealousy being a necessary ingredient of hypocrisy, he cannot bear to see the Muslims growing stronger in the world, and yet the poor hypocrite cannot even have the satisfaction of unburdening his heart of the venom. No wonder that all this tension should express itself in physical ailment.
The curse of telling lies
(4) There is another subtle and very significant point here. According to these verses, the hypocrites would meet with a grievous punishment for having told lies. Now, their greatest crime was disbelief and hypocrisy in matters of faith, and they had been committing other crimes as well, like nursing envy and malice against Muslims in their hearts and actually conspiring against them. And yet here the grievous punishment has been connected with their habit of telling lies. This is an indication that basically this nefarious habit was their real crime, which gradually led them to hypocrisy and disbelief. In other words, although hypocrisy and disbelief are much greater crimes, yet they arise from the habit of telling lies. That is why the Holy Qur'an combines the sin of lying with the sin of idol worship in the same phrase:
فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ
"Guard yourselves against the filth of idols and against telling lies" (22:30)
Su voluntad de engañar a las personas se explica por la duda que existe en sus corazones. Al‑lah añade más duda a esta duda inicial porque la retribución es de la misma naturaleza que el acto retribuido. Más aún, sufrirán un castigo doloroso en la fosa más profunda del Infierno por haber mentido a Al‑lah y a las personas, así como por haber negado lo que el profeta Mujámmad r les enseñó.
Oni obmanjuju sebe zato što je u njihovim srcima sumnja, pa im je Allah tu sumnju povećao, a naknada je shodno djelu. Njih čeka bolna patnja u najnižoj razini džehennema zato što lažu na Allaha i na ljude, i zato što poriču ono sa čime je došao Muhammed, sallallahu alejhi ve sellem.
Leur volonté de tromper [les autres] s’explique par le doute qui est présent dans leurs cœurs. Allah ajouta plus de doute encore à ce doute initial parce que la rétribution, est de même nature que l’acte rétribué. De plus, ils subiront un châtiment douloureux dans la fosse la plus profonde de l’Enfer pour avoir menti à Allah et aux gens ainsi que pour avoir démenti ce que le Prophète Muħammad leur apporta.
Bunun sebebi kalplerinde şüphe olmasıdır. Bundan dolayı Allah şüphelerine şüphe katmıştır. Karşılık yapılan amelin cinsine göre verilir. Onlar için cehennem ateşinin en alt tabakasında elem verici bir azap vardır. Bunun da sebebi Allah'a ve insanlara söyledikleri yalan ve Muhammed -sallallahu aleyhi ve sellem-'in getirdiğini yalanlamalarıdır.
Ang dahilan ay na sa mga puso nila ay may pagdududa, at nagdagdag pa sa kanila si Allāh ng pagdududa sa dating pagdududa nila. Ang ganti ay kabilang sa uri ng gawain. Ukol sa kanila ay isang pagdurusang masakit sa pinakamababang kalaliman ng Impiyerno dahilan sa pagsisinungaling nila laban kay Allāh at laban sa mga tao, at sa pagpapasinungaling nila sa inihatid ni Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan.
Chứng bệnh của họ là chứng ngờ vực trong lòng, thế nên, Allah gia tăng chứng ngờ vực trong lòng họ nhiều hơn nữa để rồi họ sẽ phải chịu sự trừng phạt đau đớn ở tận đáy của Hỏa Ngục bởi vì họ đã dối gạt Allah và nhân loại, bởi vì họ đã phủ nhận những điều mà Thiên Sứ Muhammad mang đến.
Kada im se zabrani širenje nereda na Zemlji time što šire nevjerstvo i čine grijehe, oni misle da su oni ti koji su ispravni i koji popravljaju stanje.
11- Onlara:“Yeryüzünde fesat çıkarmayın”
dendiği zaman “Biz, sadece ıslah edicileriz” derler.
12- İyi bilin ki onlar fesatçıların tâ kendileridirler. Ancak farkında değillerdir.
11. “Onlara: “Yeryüzünde fesat çıkarmayın” dendiği zaman” Yani bu
münafıklara yeryüzünde; küfür ve günahlarla, mü’minlerin sırlarını düşmanlarına açıklayarak,
kâfirlerle dostluk/muvâlât kurarak fesat çıkartmamaları söylenecek olursa “biz sadece ıslah edicileriz, derler.”
Böylelikle yeryüzünde hem fesatçılık yapmakta hem de yaptıklarının fesat olmadığını iddia etmiş
oluyorlar. Yaptıklarının fesat değil ıslah olduğunu söyleyerek de hakikatleri ters yüz ederler,
batıl işlemekle birlikte onun hak olduğuna inanırlar. İşte bunların suçları, haram olduğuna
inanarak günah işleyenlerden daha büyüktür. Çünkü bir günahı haram olduğuna inanarak işlemenin
sonunda, esenlik bulup kurtulma ihtimali vardır; o kimsenin bu işten dönmesi de umulabilir.
Onların; “biz sadece ıslah edicileriz” sözleri düzeltme ve ıslahın
yalnızca kendi taraflarında bulunduğu anlamını taşıdığından ve zımnen de mü’minlerin
düzelticilerden olmadığı manasını ihtiva ettiğinden, Yüce Allah onların bu iddialarını aleyhlerine çevirerek haklarında şöyle buyurmaktadır:
12. “İyi bilin ki onlar fesatçıların tâ kendileridirler.” Çünkü Allah’ın
âyetlerini inkar edip Allah yolundan alıkoyan, Allah’ı ve O’nun dostlarını aldatmaya çalışan,
Allah ve Rasûlü’ne karşı savaş açanları dost bilen ve bütün bunlarla birlikte bu işin
ıslah/düzelticilik olduğuna dair asılsız iddialarda bulunan bir kimseden daha büyük bir fesatçı
bulunamaz. Bu fesadın ötesinde fesat olabilir mi? [“Ancak farkında değillerdir.”]
Fakat onlar -kendileri aleyhinde delil olacak bir bilgiye sahip olmuş olsalar da- kendilerine
fayda sağlayacak bir bilgiye sahip değildirler. Yeryüzünde günahlar işlemek fesat çıkarmaktır,
çünkü bu, yeryüzünde bulunan bitki, meyve, ağaç ve birçok mahsullerin fesadının/bozulmasının
sebebidir. Zira bunlar yeryüzünde işlenen masiyetler sebebi ile görülen çeşitli âfetlerle ortaya
çıkar. Diğer taraftan yeryüzünün ıslahı/düzelmesi de Allah’a itaat ve O’na iman etmek ile
sağlanır. Çünkü Allah insanları bunun için yaratmış, bunun için yeryüzünde yerleştirmiş ve
onlara rızıklar ihsan etmiştir. Tâ ki onlardan istifade ederek Allah’a ibadet ve itaat etsinler.
İşte bunun zıddı yapılacak olursa, orada fesat çıkartılmış ve yeryüzü yaratılış maksadından
uzaklaştırılarak tahrip edilmiş olur.
"Dan bila dikatakan kepada mereka, 'Janganlah kamu mem-buat kerusakan di muka bumi.' Mereka
menjawab, 'Sesungguhnya kami adalah orang-orang yang mengadakan perbaikan.' Ingatlah,
sesungguhnya mereka itulah orang-orang yang membuat kerusakan, tetapi mereka tidak sadar." (Al-Baqarah: 11-12).
(11) Maksudnya, apabila mereka (orang-orang munafik) di-larang berbuat kerusakan di atas bumi yaitu
melakukan kekufuran dan kemaksiatan, dan di antara perbuatan itu adalah menyebar-luaskan
rahasia-rahasia kaum Mukminin kepada musuh-musuh mereka dan memberikan loyalitas mereka (orang-orang munafik) itu kepada orang-orang kafir, ﴾ قَالُوٓاْ إِنَّمَا
نَحۡنُ مُصۡلِحُونَ ﴿ "mereka menjawab, 'Sesungguhnya kami adalah orang-orang yang mengadakan perbaikan'." Sehingga mereka mengumpulkan antara merusak di muka bumi dan sikap menampakkan bahwa itu bukanlah suatu tindakan pengrusakan, akan tetapi hal itu adalah perbaikan, sebagai suatu pemutarbalikan fakta dan penyatuan antara perbuatan batil dengan keyakinan bahwa hal itu benar. Mereka itu lebih besar kejahatan-nya daripada orang yang melakukan kemaksiatan dengan keya-kinan akan keharamannya, maka yang terakhir ini lebih dekat kepada keselamatan dan lebih diharapkan untuk bertaubat. Dan ketika perkataan mereka, ﴾
إِنَّمَا نَحۡنُ مُصۡلِحُونَ ﴿ "Sesungguhnya kami orang-orang yang mengadakan perbaikan," ini
adalah suatu pembatasan terhadap perbaikan hanya dari pihak mereka -dan termasuk di dalamnya
bahwa kaum Mukminin bukanlah dari orang-orang yang melakukan perbaikan-, maka Allah membalikkan
anggapan mereka atas mereka dengan FirmanNya,
(12) ﴾ أَلَآ إِنَّهُمۡ هُمُ ٱلۡمُفۡسِدُونَ ﴿ "Ingatlah, sesungguhnya
mereka itulah orang-orang yang membuat kerusakan," karena tidak ada yang lebih besar
pengrusakannya daripada orang yang mengingkari ayat-ayat Allah, menghalangi dari jalan Allah,
menipu Allah dan para kekasihNya, dan (justru sebaliknya) mereka
mencintai orang-orang yang memerangi Allah dan RasulNya, dan dengan itu semua dia mengklaim
bahwa hal itu adalah perbaikan, lalu apakah setelah kerusakan ini ada kerusakan yang lebih besar
lagi? Akan tetapi mereka tidak mengetahui ilmu yang bermanfaat bagi diri mereka walaupun mereka
terkadang telah mengetahui ilmu tersebut, namun hal itu adalah tanda telah ditegakkannya hujjah
Allah atas mereka. Sesungguhnya perbuatan kemaksiatan mereka di atas muka bumi adalah
pengrusakan karena menjadi penyebab dari kerusakan segala hal yang ada di atas muka bumi berupa
biji-bijian, buah-buahan, pepohonan, dan tumbuh-tumbuhan, di mana terjadi ke-rusakan-kerusakan
yang disebabkan oleh kemaksiatan, dan juga karena perbaikan di muka bumi adalah dengan
memakmurkan-nya dengan ketaatan kepada Allah dan beriman kepadaNya. Oleh karena itu Allah
menciptakan makhluk dan menetapkannya di bumi, menentukan rizki bagi mereka agar mereka
memanfaatkan-nya untuk taat kepada Allah dan beribadah kepadaNya, dan bila dilakukan di atas
bumi ini hal yang bertentangan dengan itu, maka hal itu adalah usaha melakukan kerusakan padanya
dan penghan-curan baginya dari hal yang menjadi tujuan dia diciptakan.
Khi có người ngăn cản họ (những người Munafiq) làm điều thối nát trên trái đất bởi sự vô đức tin và hành vi tội lỗi của họ thì họ phản bác và khẳng định rằng họ mới chính là những người tốt đẹp, họ mới chính là những người cải thiện.
Kapag sinaway sila sa panggugulo sa lupa dahil sa kawalang-pananampalataya, mga pagkakasala, at iba pa sa mga ito ay nagkakaila sila at naghaka-haka sila na sila ay mga alagad ng kaayusan at pagsasaayos.
Yeryüzünde küfür, günah ve benzeri şeylerle bozgunculuk yapmaktan men edildiklerinde, bunu inkâr edip kendilerinin dürüst ve ıslah ediciler olduklarını iddia ederler.
Lorsqu’on les appelle à ne pas prôner la mécréance et à ne pas corrompre sur Terre en commettant des péchés et d’autres actes blamâbles, ils nient être des corrupteurs et prétendent qu’au contraire ils ne prônent que droiture et réforme.
When they are told not to ruin things on earth – through their rejection of the truth, their disobedience and so on – they deny doing so, claiming that they only correct things and put them right.
Apabila mereka dilarang membuat kerusakan di muka bumi berupa kekafiran, perbuatan dosa dan lain-lain, mereka mengingkarinya dan bahkan beranggapan bahwa mereka adalah orang-orang yang baik dan selalu menganjurkan perbaikan.
Meaning of Mischief
In his Tafsir, As-Suddi said that Ibn `Abbas and Ibn Mas`ud commented,
وَإِذَا قِيلَ لَهُمْ لاَ تُفْسِدُواْ فِى الأَرْضِ قَالُواْ إِنَّمَا نَحْنُ مُصْلِحُونَ
(And when it is said to them: "Do not make mischief on the earth," they say: "We are only peacemakers.") "They are the hypocrites. As for,
لاَ تُفْسِدُواْ فِى الأَرْضِ
("Do not make mischief on the earth"), that is disbelief and acts of disobedience." Abu Ja`far said that Ar-Rabi` bin Anas said that Abu Al-`Aliyah said that Allah's statement,
وَإِذَا قِيلَ لَهُمْ لاَ تُفْسِدُواْ فِى الأَرْضِ
(And when it is said to them: "Do not make mischief on the earth,"), means, "Do not commit acts of disobedience on the earth. Their mischief is disobeying Allah, because whoever disobeys Allah on the earth, or commands that Allah be disobeyed, he has committed mischief on the earth. Peace on both the earth and in the heavens is ensured (and earned) through obedience (to Allah)." Ar-Rabi` bin Anas and Qatadah said similarly.
Types of Mischief that the Hypocrites commit
Ibn Jarir said, "The hypocrites commit mischief on earth by disobeying their Lord on it and continuing in the prohibited acts. They also abandon what Allah made obligatory and doubt His religion, even though He does not accept a deed from anyone except with faith in His religion and certainty of its truth. The hypocrites also lie to the believers by saying contrary to the doubt and hesitation their hearts harbor. They give as much aid as they can, against Allah's loyal friends, and support those who deny Allah, His Books and His Messengers. This is how the hypocrites commit mischief on earth, while thinking that they are doing righteous work on earth."
The statement by Ibn Jarir is true, taking the disbelievers as friends is one of the categories of mischief on the earth. Allah said,
وَالَّذينَ كَفَرُواْ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ إِلاَّ تَفْعَلُوهُ تَكُنْ فِتْنَةٌ فِى الاٌّرْضِ وَفَسَادٌ كَبِيرٌ
(And those who disbelieve are allies of one another, if you do not do this (help each other), there will be turmoil and oppression on the earth, and great mischief.) (8:73), In this way Allah severed the loyalty between the believers and the disbelievers. Similarly, Allah said,
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَتَّخِذُواْ الْكَـفِرِينَ أَوْلِيَآءَ مِن دُونِ الْمُؤْمِنِينَ أَتُرِيدُونَ أَن تَجْعَلُواْ للَّهِ عَلَيْكُمْ سُلْطَاناً مُّبِيناً
(O you who believe! Do not take disbelievers as Awliya' (protectors or helpers or friends) instead of believers. Do you wish to offer Allah a manifest proof against yourselves) (4: 144).
Allah then said,
إِنَّ الْمُنَـفِقِينَ فِى الدَّرْكِ الاٌّسْفَلِ مِنَ النَّارِ وَلَن تَجِدَ لَهُمْ نَصِيراً
(Verily, the hyprocrites will be in the lowest depth of the Fire; no helper will you find for them) (4:145).
Since the outward appearance of the hypocrite displays belief, he confuses the true believers. Hence, the deceitful behavior of the hypocrites is an act of mischief, because they deceive the believers by claiming what they do not believe in, and because they give support and loyalty to the disbelievers against the believers.
If the hypocrite remains a disbeliever (rather than pretending to be Muslim), the evil that results from him would be less. Even better, if the hypocrite becomes sincere with Allah and makes the statements that he utters conform to his deeds, he will gain success. Allah said,
وَإِذَا قِيلَ لَهُمْ لاَ تُفْسِدُواْ فِى الأَرْضِ قَالُواْ إِنَّمَا نَحْنُ مُصْلِحُونَ
(And when it is said to them: "Do not make mischief on the earth," they say: "We are only peacemakers.") meaning, "We seek to be friends with both parties, the believers and the disbelievers, and to have peace with both parties." Similarly, Muhammad bin Ishaq reported that Ibn `Abbas said,
وَإِذَا قِيلَ لَهُمْ لاَ تُفْسِدُواْ فِى الأَرْضِ قَالُواْ إِنَّمَا نَحْنُ مُصْلِحُونَ
(And when it is said to them: "Do not make mischief on the earth," they say: "We are only peacemakers.") means, "We seek to make amends between the believers and the People of the Book. " Allah said,
أَلا إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَلَـكِن لاَّ يَشْعُرُونَ
(Verily, they are the ones who make mischief, but they perceive not.). This Ayah means that the hypocrites' behavior, and their claim that it is for peace, is itself mischief, although in their ignorance, they do not see it to be mischief.
Cuando se les ordena no causar corrupción en la sociedad ni sembrar la inmoralidad cometiendo pecados y otros actos censurables, niegan ser los que causan la corrupción y pretenden que ellos solo predican la rectitud y la justicia.
Se si cerca di impedire loro di spargere la corruzione sulla terra tramite la loro miscredenza e i loro peccati o altro, negano e ribadiscono che sono loro i promotori della giustizia e della riforma.
The fourth and the fifth verses expose the sophistry of the hypocrites -their activities threatened to produce a general chaos and disorder, and yet, in their mealy-mouthed way, they pretended to be men of good will and to be serving the cause of peace and order. The Holy Qur'an makes it clear that oral claims alone do not decide the question whether one is working for order or disorder, for what thief would call himself a thief? It depends on what one does, not on what one says. If a man's activities do result in mischief, he will be called a mischief-maker, even if he had no such intention.
Who are reformers and mischief-makers
(7) As these verses report, when the hypocrites were asked not to spread disorder in the land through their prevarication and double dealing, they used to reply emphatically إِنَّمَا نَحْنُ مُصْلِحُونَ :"We are nothing but reformers." The word Innama إِنَّمَا (nothing but), used in, the Arabic text, indicates not merely emphasis but exclusivity. So, their reply would mean that they were nothing but reformers, the servants of order, and that their activities could have nothing to do with disorder. Commenting on their reply, the Holy Qur'an says:
أَلَا إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَلَـٰكِن لَّا يَشْعُرُونَ
"Beware, it is, in fact, they who spread disorder, but they are not aware."
Now, we learn two things from this comment. Firstly, the activities of the hypocrites did actually produce disorder in the land. Secondly, they did not indulge in these activities with the express intention or design of creating disorder they were not even aware of the possibility that their actions could be the cause of disorder. For, among the things which spread disorder in the world, there are some which are commonly recognized to be mischievous and disorderly activities, and hence every sensible and conscientious man refrains from them e.g., theft, robbery, murder, rape etc.; on the other hand, there are some which in their external aspect do not appear to be mischief or disorder, but, working unseen, they have the necessary consequence of destroying the morals of men which, in its turn, opens the door to all kinds of disorder.
This is exactly what the hypocrites were doing. No doubt, they refrained from theft, robbery etc.; it was on this count that they denied their being mischievous, and emphatically asserted that they were serving the cause of order. But all this while they had been freely giving vent to their malice and envy by conspiring with the enemies of the Muslims. These are things which finally bring man down to the level of beasts. Once he has lost his awareness of ethical values and human decency, even an average man becomes an agent of social disorder of a disorder much greater than that released by thieves or robbers, or even beasts are capable of producing. For, the mischief of robbers and beasts can be controlled by the physical power of law and government. But laws are made and enforced by men. What happens to laws, when man has ceased to be man, can easily be witnessed all around us in the world of today. Everyone takes it for granted that humanity is on the march and the modern man is so far. the ultimate in civilization; the network of educational institutions covers every hamlet on the face of the earth; legislative bodies keep buzzing night and day; organizations for the promulgation of laws spend billions, and circumlocution offices proliferate. And yet crime and disorder keep in step with the march of civilization. The reason is simple.
Law is not an automatic machine; it requires men to make it work. If man ceases to be man, neither laws nor can bureaucratic agencies provide a remedy for the all-pervading disorder. It is for this that the greatest benefactor of mankind, the Holy Prophet ﷺ ، concentrated all his attention on making men real men - in all the plenitude of the term. Once this has been achieved, crime or disorder comes to an end of itself without the help of enormous police forces and extensive system of law-courts. As long as people acted upon his teachings in certain parts of the world, man saw a kind of peace and order prevail the like of which had never been witnessed before nor is likely to be witnessed when these teachings are abandoned or disregarded.
In so far as actual practice is concerned, the essence of the teachings of the Holy Prophet is fear of Allah and solicitude for the assessment of one's deeds on the Day of Judgment. If these are absent, no constitution or legal code, nor administrative body or university can force or induce man to keep away from crime. Those who run the world in our day invent ever-new administrative measures to prevent crime, but they not only neglect the very soul of administration, the fear of Allah, but even deploy the means of destroying it - all of which has the necessary consequence that the remedy only helps to feed the malady.
To another aspect of the question, it is easy enough to find a cure for thieves and robbers and for all those who create disorder openly. But the miscreants who have been described in these verses always appear in the garb of reformers, brandishing colourful schemes of social amelioration which are only a mask for personal interests, and for raising the slogan, إِنَّمَا نَحْنُ مُصْلِحُونَ :"We are nothing but reformers." Hence it is that Allah, while asking men not to spread disorder on the earth, has also said in another place:
وَاللَّـهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ
"And Allah knows the one who makes mischief distinct from him who promotes good." (2:220)
This is an indication that Allah alone10 knows the states of men's hearts and their intentions, and He alone knows the nature and consequences of each human deed as to whether it would help the cause of order or of disorder. So, to serve the cause of order, it is not sufficient merely to possess such an intention; much more essential than that is to orient oneself in thought and deed in harmony with the Shari'ah, for an action may, in spite of the best intentions, sometimes result in mischief and disorder, if it is not guided by the Shari` ah.
En vérité, ce sont eux qui propagent la décadence mais ils n’en sont pas conscients et ils ne sont pas conscients non plus du fait que leurs actes sont la décadence même.
E, in verità, sono proprio loro i seminatori di corruzione, ma non se ne accorgono, né sentono che le loro azioni sono l'essenza stessa della corruzione.
En realidad, son ellos quienes propagan la decadencia, pero no son conscientes de ello y tampoco del hecho de que sus actos son la decadencia misma.
Istina je da su oni istinski smutljivci, ali oni to ne osjećaju, ne osjećaju da je njihovo djelovanje ustvari sijanje smutnje i nereda.
Hakikatte onlar bozgunculardır. Ancak onlar bunu hissetmezler. Amellerinin bozgunculuğun ta kendisi olduğunu da hissetmezler.
Ang reyalidad ay na sila ay ang mga alagad ng panggugulo, subalit sila ay hindi nakararamdam niyon at hindi nakararamdam na ang gawain nila ay mismong ang kaguluhan.
Họ không phải là những người cải thiện mà họ thực chất là những người phá hoại một cách thối tha nhưng họ không cảm thấy điều đó, họ không nhận ra hành động thối tha của họ.
The truth is that it is they who ruin things, but they do not admit this, nor do they know that their actions are the cause of all ruin.
Padahal, sesungguhnya mereka adalah pembuat kerusakan, tetapi mereka tidak menyadarinya serta tidak merasa bahwa perbuatan mereka adalah kerusakan itu sendiri.
This verse also places before the hypocrites a criterion of true faith (Iman ایمان) آمِنُوا كَمَا آمَنَ النَّاسُ :"Believe as people have believed". According to the consensus of commentators, the Arabic word Na-s النَّاسُ : (people) in this verse refers to the blessed Companions of the Holy Prophet ﷺ because it is just these 'people' who had embraced the Faith and had accepted the Holy Qur'an as the word of Allah while it was being revealed. So, the verse indicates that the only kind of Iman ایمان (faith) acceptable to Allah is the one which should be similar to that of the blessed Companions, and that the Iman ایمان of others would be worthy of the name only when they believe in the same things in the same way as the Companions did. In other words, the Iman ایمان of the Companions is a touchstone for testing the Iman ایمان of all the other Muslims; any belief. or deed which departs from their faith and practice, however pleasing in its looks or good in its intention, is not valid according to the Shari` ah. There is a consensus of commentators on this position. One should also notice that the hypocrites used to call the blessed Companions 'fools' (Sufaha-' السُّفَهَاء). This has always been the way of those who go astray - anyone who tries to show them the right path is, in their eyes, ignorant and stupid. But who could, the Holy Qur'an points out, be more stupid than the man who refuses to see clear signs?
In the seventh verse, we see the double-facedness and trickery of the hypocrites. In the company of the Muslims, they would vociferously declare their faith in Islam; but, going back to their own people, would reassure them that they had never left the way of their ancestors, and had been meeting the Muslims only to make fun of them.
Injunctions and related considerations
(1) It has sometimes been debated as to whether the distinction between Kufr کفر (infidelity or disbelief) and Nifaq نفاق (hypocrisy) still holds good even after the days of the Holy Prophet ﷺ The correct position with regard to this question is this. At that time, there were two ways of identifying a hypocrite and declaring him to be one -either Allah Himself informed the Holy Prophet ﷺ through revelation that such and such a man was not a Muslim at heart but a hypocrite, or a man through some word or deed overtly repugnant to the Islamic creed or practice showed himself up as a hypocrite, thus providing a clear evidence against himself. Divine revelation having ceased with the departure of the Holy Prophet ﷺ from this world, the first way of identifying a hypocrite is no longer available, but the second way is still valid. That is to say, if a man is found, on certain evidence, to be guilty, in word or deed, of rejecting or opposing or distorting or holding in scorn the basic doctrines of Islam undeniably established by the Holy Qur'an, the Hadith and ` ijma اجمع (consensus), he would be regarded as a Munafiq منافق (hypocrite) in spite of his claim to be a true Muslim. The Holy Qur'an Ives such a hypocrite the name of a mulhid مُلحد or heretic- لَّذِينَ يُلْحِدُونَ فِي آيَاتِنَا : "Those who distort Our verses", 41:40), and the Hadith calls them a zindiq ماکهن . One must also add that since the kufr کفر (infidelity) of such a man has been proved by clear and definite evidence, the Shari'ah will not put him in a separate category, but deal with him as it would deal with any other kafir کافر (infidel). That is why the authentic scholars are unanimous in concluding that after the departure of the Holy Prophet ﷺ the question of hypocrites ceased to be a relevant one - now anyone who is not a genuine Muslim will be regarded as kafir کافر . The famous author, Al-` Aini, in his commentary on Al-Bukhari, reports from Imam Malik that after the days of the Holy Prophet ﷺ this is the only available means of identifying 'hypocrisy', and that a man who carries this mark could be called a hypocrite.
Allah said that if the hypocrites are told,
ءَامِنُواْ كَمَآ ءَامَنَ النَّاسُ
("Believe as the people believe,"), meaning, `Believe just as the believers believe in Allah, His angels, His Books, His Messengers, Resurrection after death, Paradise and Hellfire, etc. And obey Allah and His Messenger by heeding the commandments and avoiding the prohibitions.' Yet the hypocrites answer by saying,
قَالُواْ أَنُؤْمِنُ كَمَآ آمَنَ السُّفَهَآءُ
("Shall we believe as the fools have believed") they meant (may Allah curse the hypocrites) the Companions of the Messenger of Allah ﷺ. This is the same Tafsir given by Abu Al-`Aliyah and As-Suddi in his Tafsir, with a chain of narration to Ibn `Abbas, Ibn Mas`ud and other Companions. This is also the Tafsir of Ar-Rabi` bin Anas and `Abdur-Rahman bin Zayd bin Aslam. The hypocrites said, "Us and them having the same status, following the same path, while they are fools!" `The fool' is the ignorant, simple-minded person who has little knowledge in areas of benefit and harm. This is why, according to the majority of the scholars, Allah used the term foolish to include children, when He said,
وَلاَ تُؤْتُواْ السُّفَهَآءَ أَمْوَلَكُمُ الَّتِى جَعَلَ اللَّهُ لَكُمْ قِيَـماً
(And do not give your property, which Allah has made a means of support for you, to the foolish) (4:5).
Allah answered the hypocrites in all of these instances. For instance, Allah said here,
أَلاَ إِنَّهُمْ هُمُ السُّفَهَآءُ
(Verily, they are the fools). Allah thus affirmed that the hypocrites are indeed the fools, yet,
وَلَـكِن لاَّ يَعْلَمُونَ
(But they know not). Since they are so thoroughly ignorant, the hypocrites are unaware of their degree of deviation and ignorance, and such situation is more dangerous, a severer case of blindness, and further from the truth than one who is aware.
Apabila mereka disuruh beriman sebagaimana sahabat-sahabat Nabi Muhammad -ṣallallāhu 'alaihi wa sallam- yang telah menyatakan keimanannya, mereka menjawab dengan nada angkuh dan sinis. Mereka mengatakan, “Apakah kami harus beriman seperti orang-orang akalnya rendah itu?!” Padahal sejatinya mereka sendirilah yang bodoh. Tetapi mereka tidak mengetahuinya.
"Apabila dikatakan kepada mereka, 'Berimanlah kamu sebagaimana orang-orang lain telah beriman.'
Mereka menjawab, 'Akan berimankah kami sebagaimana orang-orang yang bodoh itu telah beriman?'
Ingatlah, sesungguhnya merekalah orang-orang yang bodoh itu; tetapi mereka tidak tahu." (Al-Baqarah: 13).
(13) Maksudnya, bila dikatakan kepada orang-orang muna-fik, ﴾ ءَامِنُواْ
كَمَآ ءَامَنَ ٱلنَّاسُ ﴿ "Berimanlah seperti orang-orang beriman," yakni seperti berimannya para sahabat رضي الله عنهم, yaitu keimanan dengan hati dan lisan, maka mereka berkata dengan sangkaan mereka yang batil, ﴾
أَنُؤۡمِنُ كَمَآ ءَامَنَ ٱلسُّفَهَآءُۗ ﴿ "Apakah kami akan beriman seperti berimannya
orang-orang yang bodoh itu?" Maksud mereka -semoga Allah mem-burukkan mereka- adalah para
sahabat رضي الله عنهم, karena dugaan mereka bahwasanya kebodohan mereka yang menyebabkan mereka
untuk beriman, meninggalkan negeri, dan memusuhi kaum kafir, se-dangkan akal menurut mereka
adalah berlawanan dengan hal itu. Mereka menisbatkan para sahabat kepada kebodohan, dan
kan-dungan statemen tersebut adalah bahwa merekalah orang-orang yang pintar (cendekiawan)
yang memiliki kecerdasan dan pikiran yang matang. Maka Allah membalas mereka dan mengabarkan
kepada mereka bahwasanya merekalah orang-orang bodoh yang sebenarnya, karena hakikat kebodohan
itu adalah ketidaktahuan seorang manusia kepada kemaslahatan pribadinya dan perbuatan-nya yang
yang melakukan apa-apa yang justru memudaratkannya. Hal inilah yang terbukti terjadi pada mereka
(dan terjadi benar atas mereka), sebagaimana juga akal dan kecerdasan
itu adalah pengetahuan seorang manusia kepada hal yang bermanfaat bagi dirinya dan berbuat apa
yang berguna untuknya serta menghindar dari apa yang memudaratkan dirinya, dan inilah yang
terbukti ter-jadi pada para sahabat رضي الله عنهم dan kaum Mukminin. Maka patokannya adalah
dengan ciri yang menempel pada diri dan bukti, tidak hanya sekedar sangkaan dan perkataan kosong
belaka.
For those who put worldly interests and expediency first, total and unconditional devotion to truth appears unwise, for their true allegiance is to their worldly interests; only on a superficial level can they attach themselves to the truth. They consider themselves clever. They think they are safeguarding themselves in this world, and also qualifying to be considered among the pious. But this is no more than wishful thinking; it is a figment of their imagination rather than a real fact of life. Every test in life removes them further from the path of true religion and brings them closer to their own world-oriented ‘religion’. Their hypocrisy is like a cancer which keeps on growing. They consider true believers, who act in the interests of truth, to be ruining themselves for no good reason. They call their own policy, on the other hand, one of reform; they prize it because it enables them to pursue a safe course without clashing with anyone; but this just shows how distorted their reasoning is. If they were to think deeply, they would realize that on earth reform can only come from man giving himself up to God alone, while obstructing any movement aimed at consolidating man’s relationship with the will of his Lord amounts to creating disorder on earth. Their seemingly profitable business is in fact running at a loss. For, they are forsaking pure truth for an adulterated version of it, which can benefit none.
Al ordenárseles que tengan fe como la han tenido los compañeros de Mujámmad, ellos responden con negativas y burlas, diciendo: “¿Vamos a creer nosotros como lo hacen los débiles de espíritu?” En realidad, ellos mismos son débiles de espíritu, pero lo ignoran.
Lorsqu’on leur ordonne d’avoir la foi comme l’ont eu les Compagnons de Muħammad, ils répondent avec déni et moquerie, disant: Allons-nous croire comme le font les faibles d’esprit ? La vérité est qu’eux-mêmes sont des faibles d’esprit mais ils l’ignorent.
E se vengono invitati a credere, come hanno creduto i compagni di Muħammed ﴾Pace e benedizione di Allāh sia su di luiﷺ﴿, rispondono in segno di diniego e con derisione, dicendo: "Dovremmo credere come quegli sciocchi?!" Ma la verità è che sono loro gli sciocchi, ma ne sono ignari.
Kapag inutusan sila ng pagsampalataya gaya ng pagsampalataya ng mga kasamahan ni Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – ay sumasagot sila sa paraang patutol at pakutya sa pamamagitan ng pagsabi nila: "Sasampalataya ba kami gaya ng pananampalataya ng mahihina ang mga pang-unawa?" Ang totoo ay na sila ay ang mga hunghang, subalit sila ay mangmang doon.
When they are told to have faith as the companions of Muhammad (peace be upon him) did, they reply, looking down on people and making fun of them, saying “should we have faith like simple-minded people do?” In fact, it is they who are the fools, but they are unaware of this.
Kada im se naredi da vjeruju kao što vjeruju ashabi Muhammeda, sallallahu alejhi ve sellem, oni to osuđuju ismijavajući se: "Zar da vjerujemo kao što maloumnici vjeruju?", a istina je da su oni maloumnici, ali to ne znaju.
13- Onlara “İnsanların iman ettiği gibi iman edin” denilince, onlar;
“O akılsızların iman ettikleri gibi mi iman edelim?” derler. Doğrusu,
onlar akılsızların tâ kendileridir. Fakat bilmezler.
13. Yani münafıklara insanların iman ettiği gibi iman edin -ki burada ashab-ı kiram (r.anhum)’ın imanı kastedilmektedir ki bu da hem kalp, hem de dil ile iman
etmek demektir-, denilirse, onlar kendi batıl iddialarına göre “o sefihlerin iman ettikleri gibi mi iman edelim”
derler. Onlar -Allah onları kahretsin- bu sözleriyle ashab-ı kiramı kastediyorlardı. Çünkü
ashab-ı kiramın iman edip vatanlarını terk etmelerini ve kâfirlere düşman olmalarını akılsızlık
olarak kabul ediyorlardı. Onlara göre akıl, bu davranışların zıddını yapmayı gerektirir. İşte
bundan dolayı ashab-ı kiramın akılsız olduklarını iddia etmişlerdi. Buna bağlı olarak da asıl
kendilerinin akıl ve üstün düşünce sahibi olduklarını iddia etmiş oluyorlardı. Allah onların bu
iddialarını reddederek, gerçekte akılsızların kendileri olduğunu haber vermektedir. Çünkü gerçek
akılsızlık insanın kendi nefsinin menfaatine olan şeyleri bilmemesi ve kendisine zararlı olacak
işler işlemesidir. Dolayısıyla bu, onlara uyan bir sıfattır ve onlar hakkında geçerlidir. Öte
yandan akıllık ve sağlıklı düşünce, insanın maslahatına olan şeyleri bilip kendisine faydalı
olacak şeyleri yapması ve zararlı olacak şeyleri de önlemek için çalışmasıdır. Bu nitelik ise
ancak ashab-ı kirama ve mü’minlere uymaktadır. O halde asıl muteber olan, sahip olunan
nitelikler ve delillerdir. Yoksa kuru iddiaların ve boş sözlerin hiçbir değeri yoktur.
Onlar, Muhammed -sallallahu aleyhi ve sellem-'in ashabı gibi iman etmeleri emredildiğinde, inkâr ve alay ederek şu sözlerle cevap verdiler: Aklı kıt olanlar gibi iman mı edelim! Hak olan şüphesiz onların akılsız olduklarıdır. Ancak onlar bunu bilmezler.
Khi họ được bảo hãy có đức tin giống như những người bạn đạo của Thiên Sứ Muhammad thì họ trả lời với giọng điệu châm biếm và chế giễu: chẳng lẽ chúng tôi lại đi tin giống như những kẻ ngu đần, khờ khạo ư? Nhưng thật ra họ mới là những kẻ ngu dần, khờ khạo mà bản thân không hay biết.
Kada sretnu vjernike govore: "Vjerujemo u ono u šta i vi", ali to govore iz straha od vjernika, dok kada se odu od vjernika svojim glavešinama, govore potvrđujući svoju postojanost u slijeđenju tih glavešina: "Mi smo sa vama, na vašem putu, ali se samo vanjski slažemo sa vjernicima, izrugujući im se i ismijavajući."
14- İman edenlerle karşılaştıkları zaman; “İman ettik” derler. Kendi
şeytanları ile baş başa kaldıklarında ise; “Biz kesinlikle sizinle beraberiz, onlarla sadece alay ediyoruz.”
derler.
15- Asıl Allah onlarla alay eder ve azgınlıkları ile baş başa bırakarak şaşkınca dolaşmalarına
mühlet verir.
14. İşte bu buyrukta kalplerinde olmadığı halde sadece dilleri ile söyledikleri sözler dile
getirilmektedir. Şöyle ki onlar mü’minlerle bir arada olduklarında mü’minlerin yolu üzere ve
onlarla birlikte olduklarını izhar ederler. Ancak şeytanları, yani kötülük konusundaki büyükleri
ve önderleri ile bir arada bulunduklarında; “Gerçekte biz sizinle birlikteyiz, biz mü’minlerle sadece, onların yolu üzere olduğumuzu söyleyerek alay ediyoruz”,
derler. İşte münafıkların iç yüzleri ve zahirde nasıl gözüktükleri! Kötü hile ve tuzak, onu
kuranın başına geçer.
15. “Asıl Allah onlarla alay eder ve azgınlıkları ile baş başa bırakarak şaşkınca dolaşmalarına mühlet verir”
İşte O’nun kulları ile alay etmelerinin cezası! İşlediklerini, bedbahtlıklarını ve kötü
hallerini süslemesi ve mü’minleri onlara musallat kılmaması yüzünden, mü’minlerle beraber
olduklarını zanneder hale gelmeleri Allah’ın onlarla alay etmesinin bir parçasıdır.
Yine Allah’ın Kıyamet gününde mü’minlerle birlikte onlara da zahiren bir nur vermesi onlarla
alayının kapsamı içerisindedir. Mü’minler kendi nurları ile birlikte yürüyüp gittiklerinde
münafıkların nurları söndürülecek ve aydınlıktan sonra karanlık içerisinde şaşkın bir halde
kalacaklardır. Umutlanmanın ardından ümitsizlik ne büyük bir acı!:“Onlara (müminlere); biz sizinle beraber değil miydik? diye seslenirler. (Müminler de:) Evet, ama siz nefislerinizi helâke sürüklediniz, (hakkımızda felaketler) bekleyip durdunuz ve şüphe ettiniz...”(el-Hadid, 57/14) XXXfarklı surelere ait ayetler farklı font ya da
özelliklerde yazılsınXXX
“Azgınlıkları ile” yani günahları ve küfürleri ile “baş başa bırakarak”
azgınlıklarını daha bir artırarak “şaşkınca” hayret ve tereddüt içerisinde “dolaşmalarına mühlet verir.”
İşte bu da Yüce Allah’ın onlarla alay etmesine dahildir.
Daha sonra Yüce Allah onların gerçek durumlarını şöylece açıklamaktadır:
"Dan bila mereka berjumpa dengan orang-orang yang beriman, mereka mengatakan, 'Kami telah
beriman.' Dan bila mereka kem-bali kepada setan-setan mereka, mereka mengatakan, 'Sesungguh-nya
kami sependirian dengan kamu, kami hanyalah berolok-olok.' Allah akan (membalas)
olok-olokan mereka dan membiarkan me-reka terombang-ambing dalam kesesatan mereka." (Al-Baqarah: 14-15).
(14) Inilah yang biasa keluar dari lisan-lisan mereka yang bukan dari
hati mereka, yaitu bahwasanya mereka ini bila berkum-pul dengan kaum Mukminin, maka mereka
menampakkan bahwa mereka dalam satu manhaj dengan kaum Mukminin dan bahwa mereka sama dengan
kaum Mukminin, namun bila mereka kem-bali kepada setan-setan mereka -yaitu pemimpin-pemimpin dan
ketua-ketua kejahatan mereka-, maka mereka berkata, "Sesungguh-nya pada hakikatnya kami ini
bersama kalian, kami hanya meng-olok-olok kaum Mukminin dengan menampakkan kepada mereka bahwa
kami berada di atas jalan mereka." Inilah kondisi mereka secara lahir dan batin, dan tidaklah
makar yang buruk itu kecuali akan menimpa pelakunya.
(15) Allah تعالى berfirman, ﴾ ٱللَّهُ يَسۡتَهۡزِئُ بِهِمۡ وَيَمُدُّهُمۡ
فِي طُغۡيَٰنِهِمۡ يَعۡمَهُونَ ﴿ "Allah akan membalas olok-olokan mereka dan membiarkan mereka terombang-ambing dalam kesesatan mereka." Ini merupakan balasan bagi mereka atas tindakan mereka mengolok-olok hamba-hambaNya, dan di antara olok-olokan Allah kepada mereka adalah bahwa Dia meng-hiasi kondisi mereka dalam kesengsaraan dan keadaan yang buruk hingga mereka mengira bahwasanya mereka bersama kaum Muk-minin ketika Allah tidak memerintahkan kaum Mukminin meng-hancurkan mereka, dan juga di antara olok-olokan Allah kepada mereka pada Hari Kiamat kelak adalah bahwasanya Dia akan memberikan mereka (ketika) bersama kaum Mukminin cahaya yang jelas, maka apabila kaum Mukminin berjalan dengan cahaya mereka, padamlah cahaya kaum munafik dan mereka tetap berada dalam kegelapan setelah terang benderang dalam kondisi kebi-ngungan, dan betapa besar penyesalan itu setelah ketamakan,
﴾ يُنَادُونَهُمۡ أَلَمۡ نَكُن مَّعَكُمۡۖ قَالُواْ بَلَىٰ وَلَٰكِنَّكُمۡ فَتَنتُمۡ أَنفُسَكُمۡ وَتَرَبَّصۡتُمۡ
وَٱرۡتَبۡتُمۡ ﴿
"Orang-orang munafik itu memanggil mereka (orang-orang Mukmin) seraya berkata, 'Bukankah kami dahulu bersama-sama dengan kamu?' Mereka menjawab, 'Benar, tetapi kamu mencelakakan dirimu sendiri dan menunggu kehancuran kami dan kamu ragu-ragu'." (Al-Hadid: 14).
FirmanNya, ﴾ وَيَمُدُّهُمۡ ﴿ "Dan membiarkan mereka," maksudnya, menambahkan (waktu) buat mereka, ﴾
فِي طُغۡيَٰنِهِمۡ ﴿ "dalam kesesatan mereka," maksudnya dalam kejahatan dan kekufuran mereka, (dan mereka) ﴾ يَعۡمَهُونَ ﴿ "terombang-ambing" maksudnya dalam
kebingungan dan kebimbangan; dan inilah cara Allah تعالى mengolok-olok mereka.
Kemudian Allah تعالى menyingkap hakikat dari kondisi mereka,
Khi những người Munafiq gặp những người có đức tin thì họ bảo: chúng tôi tin nơi những gì mà các người có đức tin. Họ nói như thế là vì họ sợ những người có đức tin. Nhưng khi họ rời đi khỏi những người có đức tin đến với những kẻ cầm đầu của họ thì họ lại khẳng định chắn chắn rằng họ chỉ đi theo những kẻ cầm đầu của họ, họ nói: Chúng tôi theo phe của quí ngài, chúng tôi thể hiện đồng cảm với những người có đức tin chỉ là bề ngoài thôi, chúng tôi đang đùa giỡn và chế nhạo họ đấy.
Kapag nagkita-kita sila ng mga mananampalataya ay nagsasabi sila: "Naniwala kami sa sinasampalatayanan ninyo." Nagsasabi sila niyon dala ng pangamba sa mga mananampalataya. Kapag nakalisan sila sa mga mananampalataya tungo sa mga pinuno nila habang mga nakikipagsarilinan sa mga ito ay nagsasabi sila habang nagbibigay-diin sa katatagan nila sa pagsunod nila sa mga ito: "Tunay na kami ay kasama sa inyo sa pamamaraan ninyo, subalit kami ay umaayon sa mga mananampalataya sa panlabas bilang panunuya sa kanila at pangungutya."
Apabila mereka berjumpa dengan orang-orang mukmin, mereka berkata, “Kami percaya dengan apa yang kalian imani.” Mereka mengatakan hal itu karena takut kepada orang-orang mukmin. Namun, apabila mereka berpisah dengan orang-orang mukmin dan berjumpa dengan para pemimpin mereka secara tertutup, mereka menegaskan akan tetap patuh kepada mereka (para pemimpin kafir). Mereka mengatakan, “Sesungguhnya kami tetap bersama kalian dan sejalan dengan kalian, tetapi kami sengaja menunjukkan sikap setuju dengan orang-orang yang mukmin semata-mata untuk mengejek dan mengolok-olok mereka.”
As we have seen, the Surah Al-Baqarah opens with the declaration that the Holy Qur'an is beyond all doubt. The first twenty verses of the Surah delineate the features of those who believe in the Holy Qur'an and of those who do not -- the first five dealing with the former, under the title of Al-Muttaqun المتقون (the God-fearing); the next two with those disbelievers who were quite open and violent in their hostility -- that is, Al-Kafirun الکافرون (the disbelievers or the infidels), and the following thirteen with those crafty disbelievers who claimed to be Muslims but, in reality, were not so. This second variety of the disbelievers has received from the Holy Qur'an the name of Al-Munafiqun المنافقون (the hypocrities).
Of these thirteen verses, the first two define the characteristic behaviour of the hypocrites thus:
وَمِنَ النَّاسِ مَن يَقُولُ آمَنَّا بِاللَّـهِ وَبِالْيَوْمِ الْآخِرِ
And among men there are some who say, 'We believe in Allah and in the Last Day',
Yet they are no believers. They try to deceive Allah and those who believe, when they are deceiving none but their own selves, and they are not aware. These verses expose their claim to be Muslims as false and deceitful, and show that they are only trying to be clever. Obviously, no one can deceive Allah - probably they themselves could not have had such a delusion. But the Holy Qur'an equates, in a way, their attempt to deceive the Holy Prophet ﷺ and the Muslims with the desire to deceive Allah Himself (See Qurtubi)
Such a desire, the Holy Qur'an points out, can have only one consequence - they end up by deceiving no one but themselves, for Allah Himself cannot possibly be deceived, and Divine Revelation protects the Holy Prophet ﷺ from all trickery and deceit, so that the hypocrites themselves will have to bear, in the other world as well as in this, the punishment for their presumptuousness.
As for Allah making them grow in their malady, it means that they are jealous of the growing strength of the Muslims, but it is Allah's will to make the position of the Muslims even stronger, as they can see for themselves, which feeds their bile and keeps the disease of their hearts growing.
These two verses, thus, describe the state of their insensitivity and ignorance - they regard their defects as merits. The sixth verse shows the other aspect of this depravity - the merit of others (that is, the unalloyed faith of the Muslims) changes into a defect, and even becomes contemptible in their eyes.5
5. As for the hypocrites declaring openly that they were not prepared to believe as others did believe, and as for their dubbing the Muslims as fools, it is obvious that they could have been so outspoken only before the poor among the Muslims, otherwise they used to be very careful about keeping their disbelief concealed.)
(2) A little reflection on these verses would reveal the true nature of Islam and Iman ایمان (faith) and also that of kufr کفر (disbelief), for the Holy Qur'an reports the claim of the hypocrites to be Muslims: اٰمَنَّا بِاللّٰهِ :"we believe in Allah", (2:8), forthwith refutes this claim: مَا ھُمْ بِمُؤْمِنِيْنَ :"yet they are no believers". In order to understand fully the implications of these verses, one should bear in one's mind the fact that the hypocrites in question were actually Jews. Now, belief in Allah and in Hereafter is, no doubt, an essential part of their creed as well; what was not included in their creed, as defined by their religious scholars, was the belief in the prophethood of Muhammad ﷺ . In declaring their faith in Islam, the Jews very cleverly used to leave out the belief in the Holy Prophet ﷺ and mention only two elements: belief in Allah and belief in the Hereafter. So far as such a declaration goes, they cannot be called liars, and yet the Holy Qur'an refutes their claim to be Muslims, and regards them as liars. Why?
The fact is that, for one to be a Muslim, it is not sufficient merely to declare one's faith in Allah and the Hereafter in any form or manner which suits one's individual or collective fancy. As for that, associators of all kinds do, in one way or another, believe in Allah and consider Him to be Omnipotent' but the Holy Qur'an does not allow any of these things to pass for Iman ایمان (faith). Iman ایمان or faith in Allah must, in order to be valid and worthy of the name, conform to what the Holy Qur'an specifically lays down with regards to the divine names and attributes; similarly, belief in the Hereafter can be valid only when it is true to the specifications of the Holy Qur'an and the Hadith.7
6. Even peoples described by the Westerners as "savages" or "primitives - though "degenerates" would be far closer to the mark - have at least a vague notion of a Supreme Deity, and ususally very vivid ideas about the other world.
7. There is no end to the making of books, and no end to the making of gods and to the naming of gods - above all, in our own day. Reason, Nature, Man, Life, all having served their turn and grown rusty, are being replaced by more fancy names - "the ground of being" of the so-called Christian Existentialism, the ultimate "archetype of the Collective Unconscious" of Jungian psychology, and what not. They have lately invented a goldless theology too.
In the light of this explanation one can see that the Jews who pretended to be Muslims believed neither in Allah nor in the Hereafter according to these definite requirements. For, on the one hand, they regarded the Prophet ` Uzair or Ezra (علیہ السلام) as the son of God, and, on the other, cherished the fond belief that the progeny of the prophets, no matter how it acted, would always remain 'the chosen of God', and would not be called to account on the Day of Judgment, or at the worst receive only a token punishment. These being their beliefs, the Holy Qur'an rightly rejects their claims to faith in Allah and the Hereafter.
(3) As we have already said, verse 13 defines what Iman ایمان (faith) really is: اٰمِنُوْا كَمَآ اٰمَنَ النَّاسُ :"Believe as other men have believed". In other words, the criterion for judging one's claim to 'lman ایمان is the ' lman ایمان of the blessed Companions of the Holy Prophet ﷺ ، and any claim to Iman ایمان which does not conform to it is not acceptable to Allah and to the Holy Prophet ﷺ . If a man has the presumption8 to interpret an Islamic doctrine or verse of the Holy Qur'an in a way which departs from the explicit and clear explanation provided by the Holy Qur'an itself or by the Holy Prophet ﷺ ، his individual opinion and belief, no matter how much it titillates the palate of his contemporaries or feeds their fancy, will have no value or validity in the eyes of the Shari'ah. For example, the Qadianis قادیانی 9 claim that like Muslims they too believe in the doctrine of the Finality of the Prophethood of Muhammad ﷺ ، but in this respect they deviate from what the Holy Prophet ﷺ has himself stated, and what the Companions believed in, and distort the doctrine so.as so as to make room for the prophethood of Mirza Ghulam Ahmad of Qadian; so, according to the indication of the Holy Qur'an, they come
under this indictment: مَا ھُمْ بِمُؤْمِنِيْنَ :"They are no believers."
8. As is all too common these days.
9. Who style themselves as Ahmadis.
In short, if a man interprets an Islamic doctrine in a way which is repugnant to the Iman ایمان of the blessed Companions, and yet claims to be a Muslim on the basis of his adherence to this doctrine and also performs his religious duties exactly like Muslims, he will not be considered a Mu'min مومنین (true Muslim) until and unless he agrees to conform to the criterion of Iman ایمان laid down by the Holy Qur'an.
Removal of a doubt
We may also dispel a misunderstanding which often arises - and is more often made to arise with an ulterior motive - with regard to the famous dictum in the Hadith and Fiqh (Islamic Jurisprudence) that the 'people of the Ka'bah' کعبہ (Ahl al-Qiblah), that is, those who turn towards the Ka'bah کعبہ in offering prescribed Salah نماز cannot be branded as infidels. The verse under discussion clearly defines the meaning of the phrase, Ahl al-Qiblah. The term pertains only to those who do not deny any of the basic essential doctrines and commandments of Islam which are called the Daruriat ضروریات (essentials). For that matter even the hypocrites mentioned in the Holy Qur'an used to offer their prayers exactly as the Muslims did; but turning towards Ka'bah کعبہ while praying was not taken to be sufficient to make them acceptable as true Muslims, simply because they did not have faith in all the essentials of Islam as the blessed Companions did.
Cuando se encuentran frente a los creyentes, les dicen: “Creemos en lo que ustedes creen.” Solo dicen eso porque temen a los creyentes, pero apenas se alejan y se encuentran solos con los suyos, les afirman a estos con convicción que los siguen, diciendo: “Estamos con ustedes y solo nos manifestamos de acuerdo con los creyentes para burlarnos y mofarnos de ellos”.
When the hypocrites meet the believers, they say, ‘We believe what you believe’, as they think it will benefit them if they act like this; but when they are alone with their leaders, they say, ‘We are really with you and follow you. We are only making fun of them when we say that we believe’.
Lorsqu’ils croisent des croyants, ils leur disent: Nous accordons du crédit à ce en quoi vous croyez. Ils ne disent cela que parce qu’ils craignent les croyants mais dès qu’ils s’éloignent d’eux et qu’ils se retrouvent seuls avec les leurs, ils leur affirment avec conviction qu’ils les suivent, disant: Nous approuvons la voie qui est la vôtre et nous ne manifestons notre accord avec les croyants que par moquerie et raillerie.
E se si incontrano con i credenti, dicono: "Crediamo in ciò in cui voi credete ", lo dicono per paura dei credenti, e quando se ne vanno lontano dai fedeli e sono soli con i loro superiori, affermano di essere ancora loro seguaci, dicendo loro: "Siamo sul vostro sentiero, ma fingiamo di assecondare i credenti, prendendoci gioco di loro".
Müminlerle karşılaştıklarında: Sizin iman ettiklerinizi tasdik ediyoruz derler. Bunu müminlerden korktukları için söylerler. Müminlerden ayrılıp kendileriyle baş başa kaldıkları önderlerinin yanına gittiklerinde, onlara tabi olmada sebat edeceklerini vurgulayarak; "Biz sizin yolunuz üzereyiz. Zira bizler müminlerle dalga geçmek ve alay etmek için zahirde muvafakat ediyoruz" derler.
The Hypocrites' Cunning and Deceit
Allah said that when the hypocrites meet the believers, they proclaim their faith and pretend to be believers, loyalists and friends. They do this to misdirect, mislead and deceive the believers. The hypocrites also want to have a share of the benefits and gains that the believers might possibly acquire. Yet,
وَإِذَا خَلَوْاْ إِلَى شَيَـطِينِهِمْ
(But when they are alone with their Shayatin), meaning, if they are alone with their devils, such as their leaders and masters among the rabbis of the Jews, hypocrites and idolators.
Human and Jinn Devils
Ibn Jarir said, "The devils of every creation are the mischievous among them. There are both human devils and Jinn devils. Allah said,
وَكَذَلِكَ جَعَلْنَا لِكُلِّ نِبِىٍّ عَدُوّاً شَيَـطِينَ الإِنْسِ وَالْجِنِّ يُوحِى بَعْضُهُمْ إِلَى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُوراً
(And so We have appointed for every Prophet enemies ـ Shayatin (devils) among mankind and Jinn, inspiring one another with adorned speech as a delusion (or by way of deception)) (6:112).
The Meaning of `Mocking
Allah said,
قَالُواْ إِنَّا مَعَكُمْ
(They say: "Truly, we are with you"). Muhammad bin Ishaq reported that Ibn `Abbas said that the Ayah means, "We are with you,
إِنَّمَا نَحْنُ مُسْتَهْزِءُونَ
(Verily, we were but mocking), meaning, we only mock people (the believers) and deceive them." Ad-Dahhak said that Ibn `Abbas said that the Ayah,
إِنَّمَا نَحْنُ مُسْتَهْزِءُونَ
(Verily, we were but mocking), means, "We (meaning the hypocrites) were mocking the Companions of Muhammad ﷺ." Also, Ar-Rabi` bin Anas and Qatadah said similarly. Allah's statement,
اللَّهُ يَسْتَهْزِىءُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَـنِهِمْ يَعْمَهُونَ
(Allah mocks at them and leaves them increasing in their deviation to wander blindly) answers the hypocrites and punishes them for their behavior. Ibn Jarir commented, "Allah mentioned what He will do to them on the Day of Resurrection, when He said,
يَوْمَ يَقُولُ الْمُنَـفِقُونَ وَالْمُنَـفِقَـتُ لِلَّذِينَ ءَامَنُواْ انظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ قِيلَ ارْجِعُواْ وَرَآءَكُمْ فَالْتَمِسُواْ نُوراً فَضُرِبَ بَيْنَهُم بِسُورٍ لَّهُ بَابٌ بَاطِنُهُ فِيهِ الرَّحْمَةُ وَظَـهِرُهُ مِن قِبَلِهِ الْعَذَابُ
(On the Day when the hypocrites ـ men and women ـ will say to the believers: "Wait for us! Let us get something from your light!" It will be said: "Go back to your rear! Then seek a light!" So a wall will be put up between them, with a gate therein. Inside it will be mercy, and outside it will be torment.) (57:13), and,
وَلاَ يَحْسَبَنَّ الَّذِينَ كَفَرُواْ أَنَّمَا نُمْلِى لَهُمْ خَيْرٌ لاًّنفُسِهِمْ إِنَّمَا نُمْلِى لَهُمْ لِيَزْدَادُواْ إِثْمَاً
(And let not the disbelievers think that Our postponing of their punishment is good for them. We postpone the punishment only so that they may increase in sinfulness.) (3:178)."
He then said, "This, and its like, is Allah's mockery of the hypocrites and the people of Shirk."
The Hypocrites suffering for their Plots
Allah stated that He will punish the hypocrites for their mockery, using the same terms to describe both the deed and its punishment, although the meaning is different. Similarly, Allah said,
وَجَزَآءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ
(The recompense for an offense is an offense equal to it; but whoever forgives and makes reconciliation, his reward is with Allah) (42:40), and,
فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُواْ عَلَيْهِ
(Then whoever transgresses (the prohibition) against you, transgress likewise against him) (2:194).
The first act is an act of injustice, while the second act is an act of justice. So both actions carry the same name, while being different in reality. This is how the scholars explain deceit, cunning and mocking when attributed to Allah in the Qur'an. Surely, Allah exacts revenge for certain evil acts with a punishment that is similar in nature to the act itself. We should affirm here that Allah does not do these things out of joyful play, according to the consensus of the scholars, but as a just form of punishment for certain evil acts.
Meaning of `Leaves them increasing in their deviation to wander blindly
Allah said,
وَيَمُدُّهُمْ فِي طُغْيَـنِهِمْ يَعْمَهُونَ
(Allah mocks at them and leaves them increasing in their deviation to wander blindly). As-Suddi reported that Ibn `Abbas, Ibn Mas`ud and several other Companions of the Messenger of Allah ﷺ said that,
وَيَمُدُّهُمْ
(and leaves them increasing) means, He gives them respite. Also, Mujahid said, "He (causes their deviation) to increase." Allah said;
أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ
(Do they think that by the wealth and the children with which We augment them. (That) We hasten to give them with good things. Nay, but they perceive not.) (23:55-56).
Ibn Jarir commented, "The correct meaning of this Ayah is `We give them increase from the view of giving them respite and leaving them in their deviation and rebellion.' Similarly, Allah said,
وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَـرَهُمْ كَمَا لَمْ يُؤْمِنُواْ بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِى طُغْيَانِهِمْ يَعْمَهُونَ
(And We shall turn their hearts and their eyes away (from guidance), as they refused to believe in it the first time, and We shall leave them in their trespass to wander blindly). " (6:110).
Tughyan used in this Ayah means to transgress the limits, just as Allah said in another Ayah,
إِنَّا لَمَّا طَغَا الْمَآءُ حَمَلْنَـكُمْ فِى الْجَارِيَةِ
(Verily, when the water Tagha (rose) beyond its limits, We carried you in the ship) (69:11).
Also, Ibn Jarir said that the term `Amah, in the Ayah means, `deviation'. He also said about Allah's statement,
فِي طُغْيَـنِهِمْ يَعْمَهُونَ
(in their deviation to wander), "In the misguidance and disbelief that has encompassed them, causing them to be confused and unable to find a way out of it. This is because Allah has stamped their hearts, sealed them, and blinded their vision. Therefore, they do not recognize guidance or find the way out of their deviation."
Allāh si beffa di loro, come loro si sono beffati dei credenti, con una punizione equivalente alle loro azioni; per questo ha applicato loro i precetti dei musulmani nella vita terrena, mentre nell'altra vita li punisce per la loro miscredenza e ipocrisia, e così concede loro una tregua affinché sprofondino nella loro perdizione e ingiustizia, e restino così perplessi ed esitanti.
Allah, en guise de rétribution réciproque, se moque d’eux en réponse aux moqueries qu’ils manifestent aux croyants. Il accorda à ces hypocrites d’être considérés comme des musulmans dans ce bas monde mais dans l’au-delà, Il les châtiera pour leur mécréance et leur hypocrisie. Allah leur accorde un délai afin qu’ils s’enfoncent dans leur égarement et leur tyrannie, restant ainsi dans un état perpétuel d’indécision et d’hésitation.
Si Allāh ay nangungutya sa kanila bilang pantapat sa pangungutya nila sa mga mananampalataya, bilang ganti sa kanila na kauri ng gawain nila. Dahil dito, nagpatupad Siya para sa kanila ng mga patakaran sa mga Muslim sa Mundo. Hinggil sa Kabilang-buhay naman, gaganti Siya sa kanila sa kawalang-pananampalataya nila at pagpapaimbabaw nila. Gayon nagpapalugit Siya sa kanila upang magpatuloy sila sa pagkaligaw nila at pagmamalabis nila para manatili sila na mga nalilitong nag-aatubili.
Al‑lah, a modo de retribución recíproca, se burla de ellos en respuesta a sus burlas hacia los musulmanes creyentes. Les permite a estos hipócritas ser considerados musulmanes en el mundo terrenal, pero en el Más Allá Él los castigará por su falta de fe y su hipocresía. Al‑lah les otorga un plazo para que se hundan en su extravío y su tiranía, quedándose así en un estado perpetuo de indecisión y de duda.
The eighth verse is a comment on this attitude of complacency and self-congratulation on the part of the hypocrites. They are mightily pleased with themselves in the belief that they can so easily make a fool of the Muslims and get away with it, while they are, in fact, only making a fool of themselves. For Allah has, in His forbearance and mercy, given them a long rope, but this is a provision for their being thrown into ridicule. It took place like this. Since the hypocrites saw no apparent signs of divine punishment descending on themselves, they were encouraged in their complacency and rebellion, so that the cup of their iniquity was full, and one day they were caught. Allah acted like this in response to their mockery; so, the Holy Qur'an describes this divine action too as a mockery on the part of Allah.
Müminlerle alay etmelerinin karşılığında Allah da onlarla alay eder. Bu, yaptıklarının karşılığıdır. Bundan dolayı dünyada onlara Müslüman hükümleri uygulanır. Ancak ahirette küfür ve nifaklarının karşılığını onlara verilecektir. Aynı zamanda taşkınlık ve sapıklıkları içinde bocalayıp durmaları için onlara mühlet verir ve şaşkınlık ve tereddüt içinde kalırlar.
Allah mocks the hypocrites for their mocking of the believers, and He will repay in equal measure for their behavior. They are treated as believers in this world, but will be repaid for their lying and deception in the next life. He allows them to become more and more lost and to do more and more wrong, so they remain confused and doubtful about the truth.
Allah mengolok-olok mereka untuk membalas tindakan mereka yang telah mengolok-olok orang-orang mukmin, sebagai balasan yang setimpal dengan perbuatan mereka. Oleh karena itu, di dunia Allah memberlakukan kepada mereka ketentuan hukum yang sama dengan kaum muslimin. Adapun di akhirat, Allah akan memberikan balasan yang setimpal dengan kekafiran dan kemunafikan mereka, dan Allah menangguhkan siksa mereka agar mereka terus bergelimang dalam kesesatan dan kejahatan mereka, sehingga mereka senantiasa diliputi kebingungan dan kebimbangan.
Allah chế giễu lại họ để đáp trả cho việc chế giễu của họ đối với những người có đức tin, một sự đáp trả tương thích với từng hành động, chính vì lẽ này Ngài đã qui định những giáo lý để những người Muslim đối xử với họ trên cõi trần này nhưng ở Đời Sau họ sẽ bị trừng phạt thích đáng cho sự vô đức tin và giả tạo của họ. Cùng với sự đáp trả bằng sự chế giễu thì Allah cũng buông thả họ tự do thể hiện sự lầm lạc và thái quá của họ mục đích để họ càng lún sâu vào tội lỗi.
Allah se njima izruguje zato što se oni vjernicima izruguju, kažnjavajući ih shodno njihovim djelima. Zato je Allah propisao da se sa njima postupa kao sa muslimanima na dunjaluku, ali će ih na ahiretu kazniti za njihovo nevjerstvo i licemjerstvo. Time On čini da nastave lutati i tumarati u svojoj zabludi i osionosti, i da ostanu zbunjeni i kolebljivi.
"Mereka itulah orang yang membeli kesesatan dengan petun-juk, maka tidaklah beruntung perniagaan
mereka dan tidaklah mereka mendapat petunjuk." (Al-Baqarah: 16).
(16) ﴾ أُوْلَٰٓئِكَ ﴿ "Mereka itulah," maksudnya orang-orang muna-fik yang bersifat dengan sifat-sifat tersebut, ﴾
ٱلَّذِينَ ٱشۡتَرَوُاْ ٱلضَّلَٰلَةَ بِٱلۡهُدَىٰ ﴿ "orang yang membeli kesesatan dengan petunjuk," maksudnya mereka suka terhadap kesesatan sebagaimana seorang pembeli suka ter-hadap suatu barang dagangan, yang -di antara kesukaannya terha-dap kesesatan itu- membuat ia mengeluarkan harta yang berharga untuk mendapatkannya, dan ini adalah suatu perumpamaan yang paling bagus, karena Allah menjadikan kesesatan yang merupakan puncak dari segala kejahatan seperti barang dagangan dan Dia menjadikan petunjuk yang merupakan puncak dari segala kebaikan bagaikan harga barang, lalu mereka (orang-orang munafik) itu menyerahkan petunjuk karena tidak suka terhadapnya untuk men-dapatkan kesesatan karena suka terhadapnya. Inilah perdagangan mereka, dan sungguh amat buruk perdagangan mereka itu, serta inilah transaksi mereka, dan sungguh buruk transaksi mereka itu.
Apabila seseorang mengeluarkan uang dinarnya untuk men-dapatkan uang dirham maka ia pasti rugi, lalu bagaimanakah orang yang mengeluarkan permata untuk mendapatkan uang dirham? Dan bagaimanakah orang yang mengeluarkan petunjuk untuk mendapatkan kesesatan? Ia lebih memilih kesengsaraan daripada kebahagiaan, serta lebih suka terhadap perkara-perkara yang tidak berarti dengan meninggalkan perkara-perkara yang berguna. Akhirnya tidak beruntunglah perdagangannya tersebut, bahkan ia merugi dalam hal itu dengan kerugian yang paling besar, mereka itulah orang-orang yang rugi diri mereka dan keluarga mereka pada Hari Kiamat, camkanlah, bahwa itulah kerugian yang nyata.
Dan FirmanNya, ﴾ وَمَا كَانُواْ مُهۡتَدِينَ ﴿ "Dan tidaklah mereka menda-pat petunjuk," ini adalah sebagai
penegasan akan kesesatan mereka, dan bahwasanya mereka tidak mendapatkan sedikitpun petunjuk.
Inilah sifat-sifat mereka yang jelek itu, kemudian Allah menyebut-kan perumpamaan mereka -yang
menyingkap hal itu dengan se-jelas-jelasnya-, seraya berfirman,
The ninth verse shows the basic denseness of the hypocrites - how they failed to make use of the ordinary sense of discrimination. They had grown up in a pagan society, and knew very well what the way of the infidels was. Now they had become familiar enough with Islam too, and could easily see the difference. But, in their greed, and for the sake of petty worldly profit, they still chose disbelief as against Islam, and bartered away something as invaluable as Iman ایمان (faith) for something as worthless, and even harmful as kufr کفر (infidelity). In giving the name of 'trade' or 'commerce' to this action, the Holy Qur'an suggests that these worldly-wise men had no understanding even of the art of trading.
In his Tafsir, As-Suddi reported that Ibn `Abbas and Ibn Mas`ud commented on;
أُوْلَـئِكَ الَّذِينَ اشْتَرَوُاْ الضَّلَـلَةَ بِالْهُدَى
(These are they who have purchased error with guidance) saying it means, "They pursued misguidance and abandoned guidance. " Mujahid said, "They believed and then disbelieved," while Qatadah said, "They preferred deviation to guidance." Qatadah's statement is similar in meaning to Allah's statement about Thamud,
وَأَمَّا ثَمُودُ فَهَدَيْنَـهُمْ فَاسْتَحَبُّواْ الْعَمَى عَلَى الْهُدَى
(And as for Thamud, We granted them guidance, but they preferred blindness to guidance) (41:17).
In summary, the statements that we have mentioned from the scholars of Tafsir indicate that the hypocrites deviate from the true guidance and prefer misguidance, substituting wickedness in place of righteousness. This meaning explains Allah's statement,
أُوْلَـئِكَ الَّذِينَ اشْتَرَوُاْ الضَّلَـلَةَ بِالْهُدَى
(These are they who have purchased error with guidance), meaning, they exchanged guidance to buy misguidance. This meaning includes those who first believed, then later disbelieved, whom Allah described,
ذَلِكَ بِأَنَّهُمْ ءَامَنُواّ ثُمَّ كَفَرُوا فَطُبِعَ عَلَى قُلُوبِهِمْ
(That is because they believed, and then disbelieved; therefore their hearts are sealed) (63:3).
The Ayah also includes those who preferred deviation over guidance. The hypocrites fall into several categories. This is why Allah said,
فَمَا رَبِحَت تِّجَـرَتُهُمْ وَمَا كَانُواْ مُهْتَدِينَ
(So their commerce was profitless. And they were not guided), meaning their trade did not succeed nor were they righteous or rightly guided throughout all this. In addition, Ibn Jarir narrated that Qatadah commented on the Ayah,
فَمَا رَبِحَت تِّجَـرَتُهُمْ وَمَا كَانُواْ مُهْتَدِينَ
(So their commerce was profitless. And they were not guided), "By Allah! I have seen them leaving guidance for deviation, leaving the Jama`ah (the community of the believers) for the sects, leaving safety for fear, and the Sunnah for innovation." Ibn Abi Hatim also reported other similar statements.
It is they who are the fools, because they exchanged faith for disbelief; and this exchange did not help them in any way, because they lost their faith in Allah and lost the way to the truth.
Ang mga mapagpaimbabaw na iyon na mga nailalarawan sa mga katangiang iyon ay ang mga nagpalit ng kawalang-pananampalataya sa pananampalataya kaya hindi tumubo ang kalakalan nila dahil sa pagkalugi nila sa pananampalataya kay Allāh. Hindi sila noon mga napatnubayan tungo sa katotohanan.
Bu özelliklerle nitelenen münafıklar, küfrü imanla değiştiren kimselerdir. Allah'a olan imanlarında hüsrana uğradıkları için alışverişleri onlara kâr getirmemiştir. Hak yol üzere gidenlerden de değillerdir.
Son ellos los débiles de espíritu, ellos cambiaron la fe por la duda y este intercambio les fue infructuoso, ya que no tienen fe en Al‑lah y no son guiados hacia la verdad.
Costoro sono gli ipocriti, che hanno barattato la fede con la miscredenza, ed il loro affare è stato un fallimento, poiché hanno perso la fede in Allāh e non erano guidati sulla retta via.
Ce sont eux les faibles d’esprit, ils ont échangé la foi contre la mécréance et cet échange leur est infructueux puisqu’ils n’ont pas foi en Allah et ne sont pas guidés vers la vérité.
Ovi licemjeri koji imaju spomenuta svojstva, vjerovanje su zamijenili nevjerstvom, ali ta trgovina im nije donijela dobit, jer su izgubili vjerovanje u Allaha i nisu upućeni ka istini.
Mereka orang-orang munafik yang memiliki sifat-sifat tersebut ialah orang-orang yang mengganti keimanan dengan kekufuran, sehingga perniagaan mereka tersebut tidak menguntungkan karena kehilangan keimanan kepada Allah, dan mereka tidak menemukan jalan yang benar.
16- İşte bunlar hidâyet karşılığında sapıklığı satın almışlardır, ne ticaretleri kar sağlamış ne
de hidâyet bulmuşlardır.
16. “İşte bunlar” yani belirtilen niteliklere sahip olan bu münafıklar
“hidâyet karşılığında sapıklığı satın almışlardır.” Yani müşterinin
satın almak istediği eşyaya gösterdiği rağbetin benzeri bir şekilde sapıklığa rağbet
etmişlerdir. Müşteri nasıl ki sahip olmak istediği bir mal uğrunda değerli parasını feda
ediyorsa, bunlar da böyle yapmışlardır. Bu gerçekten en güzel örneklendirmelerden birisidir.
Şöyle ki kötülüğün nihaî derecesi olan sapıklık ticaret malına benzetilirken, salâhın en ileri
derecesi olan hidâyet de mala biçilen değere benzetilmiştir. İşte bunlar hidâyetten yüz
çevirerek dalâleti arzu ettiler, ona rağbet gösterdiler ve onun uğrunda hidâyeti feda ettiler.
İşte onların ticareti budur, ne kötü bir ticarettir bu; ne kötü bir alışveriştir bu! Gümüşe
karşılık olarak altın veren bir kimse zararda olduğuna göre, son derece kıymetli bir mücevheri
verip de onun yerine gümüş alanın durumu ne olur? Hele sapıklık karşılığında hidâyeti feda eden
ve bedbahtlığı mutluluğa tercih edenin, aşağılık halleri arzulayarak üstün halleri terk edenin
durumu ne olur? Bunun ticareti asla kârlı olamaz. Aksine o ticaretinde çok büyük zarar etmiştir.
“İşte onlar kıyamet gününde hem kendilerini, hem de yakınlarını zarara sokanlardır. Haberiniz olsun ki bu, apaçık zararın tâ kendisidir.”(ez-Zümer, 39/15)
Yüce Allah’ın; “ne de hidayet bulmuşlardır” ifadesi sapıklıklarının
kesin olduğunu dile getirmekte, onların hidâyet namına hiçbir şeyi elde edemediklerini ortaya
koymaktadır. İşte münafıkların çirkin nitelikleri, bunlardır. Daha sonra Yüce Allah onların niteliklerini son derece net bir şekilde ortaya koymak üzere bir misal vererek şöyle buyurmaktadır:
Những kẻ giả tạo đức tin được mô tả với những đặc điểm này, họ là những người đã đánh đổi đức tin để lấy sự vô đức tin, tuy nhiên, cuộc đổi chác của họ đã không thu được lợi nhuận vì họ đã mất đức tin nơi Allah và họ không được hướng dẫn đến với chân lý.
17- Onların misali ateş yakmak isteyen birinin misali gibidir. Ateş etrafını aydınlatınca Allah
onların nurlarını giderip söndürür ve onları karanlıklar içinde (hiçbir şey) göremeyecek halde bırakır.
18- Onlar sağırdırlar, dilsizdirler, kördürler. Artık onlar dönmezler.
19- Yahut gökten boşanan bir yağmur (yağışa tutulmuş kimse) gibi(dirler) ki onda karanlıklar, gök gürlemesi ve şimşek vardır.
Yıldırımlardan ötürü ölüm korkusu ile parmaklarını kulaklarına tıkarlar. Allah kâfirleri
çepeçevre kuşatmıştır.
20- Şimşek neredeyse gözlerini kapıp alıverecek… O (şimşek) önlerini
aydınlattı mı ışığında yürürler, karanlık üzerlerine çöktü mü ayakta kalakalırlar. Eğer Allah
dileseydi elbette işitmelerini de görmelerini de alıverirdi. Şüphesiz ki Allah her şeye güç
yetirendir.
17. “Onların misali” Yani onların durumlarına uygun düşen örnekleri
“ateş yakmak isteyen birinin misali gibidir”. Bu kimse oldukça koyu bir
karanlık içerisindedir ve ateşe oldukça ihtiyaç duymaktadır. Bu nedenle de başkasından ateş
yakmasını istemiştir. Çünkü yanında gerekli araç gereç yoktur ve ateş yakma onun imkânı
dışındadır. Derken yakılmasını istediği ateş etrafını aydınlatınca ve o içinde bulunduğu yeri ve
oradaki tehlikeleri görüp de bu ateşten yararlanarak güven ve rahata erdiği ve kendisini ateşe
sahip olduğunu zannettiği bir anda Allah onun nurunu alıverir. Artık ışığı yok olmuş ve onunla
birlikte neşesi de yok olmuştur. Geriye sadece zifiri bir karanlık ve yakıcı ateş kalmıştır.
Ateşte ışık namına ne varsa gitmiş yalnız yakıcı alev kalmıştır. Böylece birçok karanlıkların içinde kalakalmıştır:
Gecenin karanlığı, bulutların karanlığı, yağmurun karanlığı, aydınlıktan sonra ortaya çıkan
karanlık... Bu durumdaki kişinin hali nice olur?
İşte münafıkların hali de böyledir. Mü’minlerden iman ateşini yakmalarını istediler. Ama bu
onlara ait bir vasıf olmadı. Derken geçici bir süre bu ateşten yararlanıp aydınlandılar.
Böylelikle canları muhafaza edildi ve malları korundu. Dünyada bir çeşit emniyete kavuştular.
Derken üzerlerine ölüm hücum eder de nuru ve ondan elde ettikleri faydaları onlardan çekip alır.
Birden her türlü gam, keder ve azap içine düşüverirler. Kabir karanlığı, küfür karanlığı,
münafıklık karanlığı, türlü çeşitleri ile günahların yol açtığı karanlıklarla baş başa kalırlar. Bunlardan sonra ise bir de Cehennem ateşinin karanlığı vardır ki orası ne kötü bir duraktır! Bundan dolayı Yüce Allah haklarında şöyle buyurmuştur:
18. “Onlar sağırdırlar,” hayır namına bir şey işitmezler; “dilsizdirler,” hayır konuşmazlar; “kördürler,”
hakkı görmezler. “Artık onlar dönmezler.” Çünkü hakkı bilip tanıdıktan
sonra onu terk ettiler, dolayısıyla da bir daha ona geri dönmezler. Onların durumu, bilmediği ve
şaşkın olduğu için hakkı terk edenin durumundan farklıdır. Böyle bir kimsenin aklı ermez; o
bakımdan böylesinin bu münafıklara göre hakka dönme ihtimali daha çoktur.
19. Daha sonra Yüce Allah şöyle buyurmaktadır:“Yahut gökten boşanan bir yağmur (yağışa tutulmuş kimse) gibi(dirler)” Yani
onların misali gökten boşanan bir yağmura tutulmuş kişiye benzer. “ki onda karanlıklar”
yani gecenin, bulutların ve yağmurun karanlıkları, “gök gürlemesi” yani
bulutlardan işitilen ses “ve şimşek” yani bulutların arasında parladığı görülen ışık “vardır.”
20. O şimşek, sözü geçen karanlıklar arasında “önlerini aydınlattı mı ışığında yürürler, karanlık üzerlerine çöktü mü ayakta kalakalırlar.”
Yani oldukları yerde dururlar. İşte münafıkların durumu da böyledir! Kur’ân’ı, ondaki emirleri,
yasakları, vaatleri ve tehditleri işittiklerinde parmakları ile kulaklarını tıkarlar, onun emir
ve yasaklarından, vaat ve tehditlerinden yüz çevirirler. Tehditleri onları korkutur, vaatleri de
rahatsız eder. O nedenle güçleri yettiği kadarı ile bütün bunlardan yüz çevirirler. Sağanak
yağmura tutulup da gök gürültüsünü işiten, bundan dolayı da ölüm korkusu içinde parmakları ile
kulaklarını tıkayan kimsenin sağanak yağmurdan hoşlanmaması gibi onlar da bunlardan
hoşlanmazlar. Bu durumdaki birisi belki içinde bulunduğu halden kurtulabilir; ama münafıklar
nasıl kurtulacaklar?! Zira Yüce Allah onları kudreti ve ilmi ile çepeçevre kuşatmıştır. Ne
O’ndan kurtulabilirler, ne de O’nu aciz bırakabilirler. Aksine O, aleyhlerine olmak üzere
amellerini tespit etmektedir ve eksiksiz bir şekilde amellerinin karşılığını verecektir.
Münafıklar manen sağır, kör ve dilsiz olduklarından ve imana götüren yollar kendilerine kapalı olduğundan ötürüdür ki Yüce Allah şöyle buyurmaktadır:“Eğer Allah dileseydi” maddi olarak “işitmelerini de görmelerini de alıverirdi”.
Bu buyrukta yaptıklarından sakınmaları ve birtakım kötülüklerden ve münafıklıklarından
vazgeçmeleri için dünyada karşı karşıya kalabilecekleri ceza ile tehdit edilmektedirler.
“Şüphesiz ki Allah her şeye güç yetirendir.” O nedenle hiçbir şey O’nu
aciz bırakamaz. O’nun kudretindendir ki bir şeyi diledi mi, herhangi bir engel ve karşı çıkma
söz konusu olmaksızın onu yapar. Bu ve benzeri âyet-i kerimelerde yaptıkları fiillerin Yüce
Allah’ın kudretine dâhil olmadığını söyleyen Kaderiyenin görüşleri reddedilmektedir. Çünkü onların yaptıkları fiiller de Yüce Allah’ın:“Şüphesiz ki Allah her şeye güç yetirendir.”
buyruğu kapsamındaki “her şeye” arasındadır.
Allah -Ta'ālā- membuat dua perumpamaan untuk orang-orang munafik itu. Yaitu perumpamaan api dan perumpamaan air. Adapun perumpamaan mereka dengan api ialah mereka itu seperti orang yang menyalakan api untuk menerangi sekelilingnya. Setelah api menyala dan ia mengira bahwa ia akan mendapatkan manfaat dari sinarnya, tiba-tiba api itu padam. Maka seluruh cahaya terangnya pun musnah dan yang tersisa hanyalah sisa-sisa pembakarannya. Sehingga orang-orang yang ada di sekitarnya berada di dalam kegelapan, tidak bisa melihat apa-apa dan tidak mengetahui jalan yang benar.
Allah navodi dva primjera za ove munafike: jedan se odnosi na vatru, a drugi na vodu. Što se tiče primjera koji se odnosi na vatru, oni su poput čovjeka koji je potpalio vatru kako bi se okoristio njenim svjetlom, pa kada je ona zasijala i on pomislio da će se okoristiti tim svjetlom, ugasila se. Otišla je njeno blistavilo, a ostala izgorevina. Oni koji su se njome htjeli okoristiti ostadoše u tminama, ne videći ništa i ne mogavši naći izlaz.
The last four verses bring out the miserable plight of the hypocrites with the help of two extended similes. The choice of two examples is meant to divide the hypocrites into two kinds of men. On the one hand were those in whom disbelief had taken deep roots, so that they had little inclination towards Islam, but pretended to be Muslims for worldly motives - the Holy Qur'an compares them to the man who, having found light, again loses it, and is left in darkness. On the other hand were those who did recognize the truth of Islam, and sometimes wished to be genuine Muslims, but worldly interests would not allow them to do so, and they remained in a perpetual state of hesitation and doubt - they have been likened to the men caught in a thunderstorm who move forward a step or two when there is a flash of lightning, but, when it is over, again get stuck. In the course of these parables, the hypocrites have also been warned that they are not beyond the power of Allah, and that He can, as and when He likes, take away their sight and hearing, and even destroy them.
The Example of the Hypocrites
Allah likened the hypocrites when they bought deviation with guidance, thus acquiring utter blindness, to the example of a person who started a fire. When the fire was lit, and illumnitated the surrounding area, the person benefited from it and felt safe. Then the fire was suddenly extinguished. Therefore, total darkness covered this person, and he became unable to see anything or find his way out of it. Further, this person could not hear or speak and became so blind that even if there were light, he would not be able to see. This is why he cannot return to the state that he was in before this happened to him. Such is the case with the hypocrites who preferred misguidance over guidance, deviation over righteousness. This parable indicates that the hypocrites first believed, then disbelieved, just as Allah stated in other parts of the Qur'an.
Allah's statement,
ذَهَبَ اللَّهُ بِنُورِهِمْ
(Allah removed their light) means, Allah removed what benefits them, and this is the light, and He left them with what harms them, that is, the darkness and smoke. Allah said,
وَتَرَكَهُمْ فِي ظُلُمَـتٍ
(And left them in darkness), that is their doubts, disbelief and hypocrisy.
لاَّ يُبْصِرُونَ
((So) they could not see) meaning, they are unable to find the correct path or find its direction. In addition, they are,
صُمٌّ
(deaf) and thus cannot hear the guidance,
بِكُمْ
(dumb) and cannot utter the words that might benefit them,
عَمًى
(and blind) in total darkness and deviation. Similarly, Allah said,
فَإِنَّهَا لاَ تَعْمَى الاٌّبْصَـرُ وَلَـكِن تَعْمَى الْقُلُوبُ الَّتِى فِى الصُّدُورِ
(Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind) (22:46) and this why they cannot get back to the state of guidance that they were in, since they sold it for misguidance.
Allah présenta à ces hypocrites deux paraboles: une parabole ayant pour objet le feu et une autre ayant pour objet l’eau.
Dans la première, Allah les compare à celui qui allume un feu afin de s’éclairer, lorsque la lumière se propage celui-ci croit pouvoir en tirer profit, et c’est alors que le feu s’éteint.
Sa lueur disparaît donc et ce qu’elle a brûlé reste brûlé. Celui qui l’a allumé reste ainsi dans les ténèbres sans ne rien pouvoir voir et sans trouver son chemin.
"Perumpamaan mereka itu (orang-orang munafik) adalah se-perti orang yang
menyalakan api, maka setelah api itu menerangi sekelilingnya, Allah hilangkan cahaya (yang menyinari) mereka, dan membiarkan mereka dalam kegelapan, tidak
dapat melihat. Mereka tuli, bisu dan buta, maka tidaklah mereka akan kembali (ke jalan yang benar).
Atau seperti (orang-orang yang ditimpa) hujan lebat dari langit disertai
gelap gulita, guruh dan kilat; me-reka menyumbat telinganya dengan anak jarinya, karena (mende-ngar suara) petir, sebab takut akan mati. Dan Allah meliputi
orang-orang yang kafir. Hampir-hampir kilat itu menyambar penglihatan mereka. Setiap kali kilat
itu menyinari mereka, mereka berjalan di bawah sinar itu, dan bila gelap menimpa mereka, mereka
ber-henti. Jikalau Allah menghendaki, niscaya Dia melenyapkan pen-dengaran dan penglihatan
mereka. Sesungguhnya Allah berkuasa atas segala sesuatu." (Al-Baqarah: 17-20).
(17) Maksudnya, perumpamaan mereka yang sesuai de-ngan kondisi mereka
adalah seperti orang yang menyalakan api, yakni seperti seseorang yang berada dalam kegelapan
yang pekat, dan sangat membutuhkan api, lalu api dinyalakan dari orang lain, dan ia sendiri
tidak memiliki persiapan, akan tetapi di luar kesiapan-nya, dan ketika api itu telah menerangi
sekitarnya, dan ia mampu melihat tempat di mana ia berada dan segala yang ia rasakan be-rupa
kekhawatiran, ia menenangkan diri dan memanfaatkan api tersebut, lalu tenanglah pandangannya,
dan ia mengira bahwa ia menguasai kondisi itu, lalu ketika ia berada dalam kondisi seperti itu,
Allah memadamkan cahayanya hingga hilanglah cahaya dari api itu dan lenyaplah kebahagiaannya,
lalu ia berada kembali dalam kegelapan yang pekat sedangkan api masih menyala-nyala namun telah
hilang cahaya darinya dan tinggallah padanya api yang menyala-nyala, dan ia berada dalam
kegelapan yang berma-cam-macam; kegelapan malam, kegelapan awan, kegelapan hujan, dan kegelapan
yang terjadi setelah adanya cahaya, maka bagaimana-kah kondisi orang yang seperti ini?
Demikianlah juga orang-orang munafik yang menyalakan api keimanan dari kaum Mukminin namun tidak
menjadi ciri bagi mereka, mereka menjadikannya pe-nerangan untuk sementara waktu dan
memanfaatkannya, hingga terjagalah darah mereka dan selamatlah harta mereka, serta mereka
mendapatkan suatu keamanan di muka bumi ini, lalu ketika mereka dalam kondisi seperti ini,
tiba-tiba kematian menyergap mereka, dan menghentikan pemanfaatan mereka terhadap cahaya
tersebut, hingga terjadilah kegundahan, kebimbangan, dan siksaan, dan mereka mendapatkan
kegelapan kubur, kegelapan kekufuran, ke-gelapan kemunafikan, dan kegelapan kemaksiatan dengan
segala perbedaan coraknya, lalu kemudian setelah itu kegelapan api neraka; dan itulah
seburuk-buruk tempat tinggal. Oleh karena itu Allah berfirman tentang mereka.
(18) ﴾ صُمُّۢ ﴿ "Mereka tuli," maksudnya tuli dari mendengarkan kebaikan, ﴾
بُكۡمٌ ﴿ "bisu," maksudnya bisu dari membicarakannya, ﴾ عُمۡيٞ ﴿ "dan buta" dari melihat kebenaran, ﴾ فَهُمۡ لَا يَرۡجِعُونَ ﴿ "maka
tidaklah mereka akan kembali ke jalan yang benar," karena mereka meninggal-kan kebenaran setelah
mereka mengetahuinya, lalu mereka tidak kembali kepadanya, berbeda dengan orang yang
meninggalkan kebenaran karena kebodohan dan tersesat, karena sesungguhnya ia tidak berpikir, dan
ini lebih dekat untuk kembali daripada orang-orang munafik itu.
(19) Kemudian Allah تعالى berfirman, ﴾ أَوۡ كَصَيِّبٖ مِّنَ ٱلسَّمَآءِ
﴿ "Atau seperti orang-orang yang ditimpa hujan lebat dari langit," yakni yang disiram hujan, yaitu hujan yang mengalir yang turun dengan derasnya, ﴾
فِيهِ ظُلُمَٰتٞ ﴿ "disertai gelap gulita," yakni kegelapan malam, kegelapan awan, dan kegelapan hujan yang ada padanya, ﴾
وَرَعۡدٞ ﴿ "dan guruh," yaitu suara yang terdengar dari awan dan juga ada padanya ﴾
وَبَرۡقٞ ﴿ "kilat," yaitu cahaya yang menyala dan terlihat dari awan.
(20) ﴾ كُلَّمَآ أَضَآءَ لَهُم ﴿ "Setiap kali kilat itu menyinari mereka," yakni kilat dalam kegelapan-kegelapan tersebut, ﴾
مَّشَوۡاْ فِيهِ وَإِذَآ أَظۡلَمَ عَلَيۡهِمۡ قَامُواْۚ ﴿ "mereka berjalan di bawah sinar itu, dan bila gelap menimpa mereka, mereka berhenti," yakni, mereka diam. Seperti itulah kondisi orang-orang munafik ketika mereka mendengarkan al-Qur`an, perintah-perintahnya, larangan-larangannya, janji dan ancamannya. Mereka meletakkan jari jemari mereka pada telinga-telinga mereka dan mereka berpaling dari perintahnya, larangannya, janjinya dan ancamannya, lalu ancamannya mengusik mereka, janji-janjinya mengganggu mereka, dan mereka berpaling darinya dengan sekuat tenaga, hingga membuat mereka lebih kokoh, mereka membenci-nya seperti seorang yang terkena hujan dan ia mendengar guruh lalu meletakkan jari jemarinya pada kedua telinganya karena takut dari kematian. Orang seperti ini masih mempunyai kemungkinan memperoleh keselamatan, adapun orang-orang munafik, dari manakah mereka memperoleh keselamatan, padahal Allah تعالى mengawasi mereka, baik dengan Kuasa maupun ilmuNya, dan mereka tidak akan lepas dariNya dan tidak mampu melemahkan-Nya, bahkan Dia akan mencatat perbuatan-perbuatan mereka lalu kelak akan memberikan balasan atasnya dengan balasan yang setimpal.
Dan ketika mereka diuji dengan ketulian, kebutaan, dan kebisuan maknawi serta tertutupnya pintu-pintu keimanan bagi mereka, Allah berfirman, ﴾
وَلَوۡ شَآءَ ٱللَّهُ لَذَهَبَ بِسَمۡعِهِمۡ وَأَبۡصَٰرِهِمۡۚ ﴿ "Jikalau Allah menghendaki, niscaya Dia melenyapkan pendengaran dan penglihatan mereka" yaitu yang bersifat nyata. Ini merupakan sebuah tindakan agar mereka takut, dan peringatan dari hukuman dunia, agar me-reka berhati-hati lalu mengambil pelajaran dari sebagian kejahatan dan kemunafikan mereka. ﴾
إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ ﴿ "Sesungguhnya Allah berkuasa atas segala sesuatu." Dia tidaklah lemah terhadap apa pun, dan di antara KuasaNya adalah bahwa apabila Dia menghendaki sesuatu, niscaya Dia lakukan, tanpa ada yang bisa menghalangi dan tanpa ada yang bisa merintangi.
Dalam ayat ini dan ayat-ayat yang semisalnya ada sebuah jawaban terhadap golongan al-Qadariyah yang berpendapat bah-wasanya perbuatan-perbuatan mereka tidaklah termasuk dalam Kuasa Allah تعالى, karena perbuatan-perbuatan mereka termasuk bagian dari hal-hal yang masuk dalam FirmanNya, ﴾
إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ ﴿ "Sesungguhnya Allah berkuasa atas segala sesuatu."
They are like someone who lights a fire, but when it has lit up what is around him, Allah takes away the light from the flames: leaving them in the darkness, unable to see. Allah shows us what the hypocrites are like with two examples: one related to fire, and the other to water. In the example related to fire, He compares them to someone who lights a fire to illuminate things, but when it is lit and he thinks he will benefit from its light, it goes out, smoldering and leaving him in the dark. Such people then remain in the dark, unable to see anything or find a way.
Gumawa si Allāh para sa mga mapagpaimbabaw na ito ng dalawang paghahalintulad: isang paghahalintulad na pang-apoy at isang paghahalintulad na pantubig. Tungkol sa pang-apoy na paghahalintulad sa kanila, sila ay katulad ng nagpaningas ng apoy upang ipantanglaw ito ngunit noong nagningning ang liwanag nito at nagpalagay siya na siya ay makikinabang sa tanglaw nito ay naapula naman ito. Kaya naglaho ang taglay nitong pagsinag at natira ang taglay nitong pagsunog. Nananatili sila sa mga kadiliman na hindi nakakikita ng anuman at hindi napapatnubayan sa landas.
Allah đưa ra một hình ảnh thí dụ về những người Munafiq này qua hai hình ảnh: hình ảnh của lửa và hình ảnh của nước. Thí dụ về lửa thì Ngài ví hình ảnh của họ giống như hình ảnh của nhóm người nhúm lên ngọn lửa để lấy ánh sáng, khi ngọn lửa được nhúm lên tỏa sáng xung quanh thì họ cứ tưởng ánh sáng đó sẽ soi rõ con đường cho họ thế nhưng Allah lấy mất đi ánh sáng mà chỉ chừa lại cho họ cái nóng nên họ phải ở trong bóng tối mịt mù không nhìn thấy gì cả và cũng không được hướng dẫn bất cứ con đường nào.
Allah bu münafıklara iki misali örnek getirmiştir: Ateş misali ve su misali. Onlar hakkında verilen ateş misali şöyledir; Onlar, aydınlanmak için ateş yakan kimseye benzerler. Ateşin ışığı etrafı aydınlattığında o kimse ışından faydalanacağını zanneder, ateş söner ve parıltısı gider. Ancak yanması devam eder. Onun etrafında bulunanlar hiçbir şey göremez ve doğru yolu bulamazlar.
Al‑lah presenta a los hipócritas dos parábolas: una que tiene como tema el fuego y otra cuyo tema es el agua. En la primera, Al‑lah los compara con aquellos que encienden un fuego para alumbrarse y cuando la luz se propaga estos creen poder sacar provecho, pero entonces el fuego se apaga. Su luz desaparece y lo que se ha quemado queda quemado. El que había encendido el fuego queda entonces en tinieblas, sin poder ver y sin encontrar su camino.
Allāh ha fornito due esempi di quegli ipocriti: Un esempio è il fuoco, ed un altro esempio è l'acqua. Per quanto riguarda l'esempio del fuoco, loro sono come colui che ha acceso un fuoco come fonte di luce, ma quando la sua luce venne sprigionata e lui pensò di beneficiare, la luce si placò e non rimase che il combustibile, e così restarono nelle tenebre, non riuscendo a vedere nulla, senza trovare la retta via.
Sono sordi, non ascoltano la verità con accettazione; sono muti, non riescono a parlarne; sono ciechi, incapaci di vederla, e non rinunciano alla loro perdizione.
Son sordos y no escuchan la verdad de forma de poder aprovecharla, mudos ya que no pueden proclamar la verdad y ciegos ya que no pueden ver la verdad. Son por lo tanto incapaces de renunciar a su extravío.
Kabul etmek kastıyla hakkı kabul etmeyen sağırlar, hakkı konuşmayan dilsizler ve hakkı görmeyen körlerdir. Sapıklıklarından da geri dönmezler.
Chúng điếc nên không nghe được điều chân lý, chúng câm nên không thể nói điều chân lý và chúng mù nên không nhìn thấy điều chân lý, bởi thế, chúng không thể quay về với Chính đạo từ sự lầm lạc của chúng.
Sila ay mga bingi na hindi nakaririnig ng katotohanan ayon sa pagkarinig ng pagtanggap, mga pipi na hindi nakabibigkas nito, mga bulag sa pagkakita nito, kaya hindi sila bumabalik mula sa pagkaligaw nila.
Mereka itu tuli tidak bisa mendengarkan (baca,menerima) kebenaran, bisu tidak bisa berbicara, dan buta tidak bisa melihat. Sehingga mereka tidak bisa meninggalkan kesesatan mereka.
They are deaf: unable to hear and accept the truth, or speak about it. They are blind to seeing the truth, so they do not turn back from their error.
Oni su gluhi jer ne čuju istinu na način koji iziskuje njeno prihvatanje i slijeđenje, oni su nijemi jer ne govore istinu, oni su slijepi jer ne vide istinu i ne napuštaju svoju zabludu.
In a dark room black and white look the same, but as soon as the lights are turned on, black appears as black, and white as white. The same is true of the message of God, which was revealed to the prophets. The divine scriptures are God’s beacons to the world. When this light is shed upon mankind, guidance and error clearly appear for what they are. It becomes evident what good and evil deeds consist of, and what their consequences are. But some people, instead of bowing to the truth, want the truth to be subservient to them. The light of God only serves to confuse them. Their hidden jealousy and pride take hold of them. As soon as they see themselves in the divine mirror, their negative sentiments are aroused. Deep-rooted prejudices overcome their senses. They have eyes, but cannot see; they have ears, but cannot hear; they have tongues, but cannot speak. They can neither hear the call of truth, nor respond to it in any way, nor can they find their way by any sign from God. Instead of reflecting upon the call of truth, as they should do, they evade it either by attaching no importance to it, or by not listening to it at all.
Ils sont sourds, n’entendant pas de manière profitable la vérité, muets, ne pouvant proclamer la vérité, et aveugles ne pouvant voir la vérité. Ils sont donc incapables de renoncer à leur égarement.
Dans la parabole ayant pour objet l’eau, les hypocrites sont comparés à des gens sur lesquels tombe une pluie abondante provenant de nuages obscurs et orageux. Pris d'une immense frayeur, ils se bouchent les oreilles avec les doigts. Is agissent ainsi en raison du bruit terrifiant.... ainsi en raison du bruit terrifiant fait par le tonnerre et par peur de la mort. Allah cerne certes, de tous côtés les mécréants, alors qu’eux sont incapables de Lui nuire.
Onlara verilen su örneği ise şöyledir: Onların misali gök gürültüsü, şimşek, zifiri karanlıklar içeren şiddetli yağmur gibidir. Bunlar o topluluğa iner ve şiddetli bir korku onlara isabet eder. Bundan dolayı onlar parmaklarının ucuyla kulaklarını tıkarlar. Yıldırımın o şiddetli sesinden dolayı ölmekten korkarlar. Allah onları çepeçevre kuşatmıştır, O'nu aciz bırakamazlar.
E quanto all'esempio dell'acqua: è come un torrente di pioggia proveniente da nuvole, pieno di tenebre accumulatisi, e tuoni e lampi, che scende su un popolo e causa loro grave panico, al punto che si otturarono le orecchie con le punte delle dita a causa del terribile suono dei fulmini, temendo la morte; e Allāh circonda i miscredenti, che non possono resisterGli.
Tungkol naman sa pantubig na paghahalintulad sa kanila, sila ay katulad ng masaganang ulan mula sa mga ulap na sa loob nito ay may mga kadilimang nagkakapatung-patong, kulog, at kidlat. Bumaba ito sa mga tao at tinatamaan sila ng isang matinding pangingilabot kaya nagsimula silang magpasak sa mga tainga nila ng mga dulo ng mga daliri nila dahil sa tindi ng tunog ng mga lintik dala ng pangamba sa kamatayan. Si Allāh ay Tagasaklaw sa mga tagatangging sumampalataya; hindi sila nagpapawalang-kakayahan sa Kanya.
Another Parable of the Hypocrites
This is another parable which Allah gave about the hypocrites who sometimes know the truth and doubt it at other times. When they suffer from doubt, confusion and disbelief, their hearts are,
كَصَيِّبٍ
(Like a Sayyib), meaning, "The rain", as Ibn Mas`ud, Ibn `Abbas, and several other Companions have confirmed as well as Abu Al-`Aliyah, Mujahid, Sa`id bin Jubayr, `Ata', Al-Hasan Al-Basri, Qatadah, `Atiyah Al-`Awfi, `Ata' Al-Khurasani, As-Suddi and Ar-Rabi` bin Anas. Ad-Dahhak said "It is the clouds." However, the most accepted opinion is that it means the rain that comes down during,
ظُلُمَـتِ
(darkness), meaning, here, the doubts, disbelief and hypocrisy.
وَرَعْدٌ
(thunder) that shocks the hearts with fear. The hypocrites are usually full of fear and anxiety, just as Allah described them,
يَحْسَبُونَ كُلَّ صَيْحَةٍ عَلَيْهِمْ
(They think that every cry is against them) (63: 4), and,
وَيَحْلِفُونَ بِاللَّهِ إِنَّهُمْ لَمِنكُمْ وَمَا هُم مِّنكُمْ وَلَـكِنَّهُمْ قَوْمٌ يَفْرَقُونَ - لَوْ يَجِدُونَ مَلْجَئاً أَوْ مَغَـرَاتٍ أَوْ مُدَّخَلاً لَّوَلَّوْاْ إِلَيْهِ وَهُمْ يَجْمَحُونَ
(They swear by Allah that they are truly of you while they are not of you, but they are a people who are afraid. Should they find refuge, or caves, or a place of concealment, they would turn straightway thereto in a swift rush) (9:56-57).
الْبَرْقَ
(The lightning), is in reference to the light of faith that is sometimes felt in the hearts of the hypocrites,
يَجْعَلُونَ أَصْـبِعَهُمْ فِى ءَاذَانِهِم مِّنَ الصَّوَعِقِ حَذَرَ الْمَوْتِ وَاللَّهُ مُحِيطٌ بِالْكـفِرِينَ
(They thrust their fingers in their ears to keep out the stunning thunderclap for fear of death. But Allah ever encompasses the disbelievers), meaning, their cautiousness does not benefit them because they are bound by Allah's all-encompassing will and decision. Similarly, Allah said,
هَلُ أَتَاكَ حَدِيثُ الْجُنُودِ - فِرْعَوْنَ وَثَمُودَ - بَلِ الَّذِينَ كَفَرُواْ فِى تَكْذِيبٍ - وَاللَّهُ مِن وَرَآئِهِمْ مُّحِيطٌ
(Has the story reached you of two hosts. Of Fir`awn (Pharaoh) and Thamud Nay! The disbelievers (persisted) in denying. And Allah encompasses them from behind!) (85:17-20).
Allah then said,
يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَـرَهُمْ
(The lightning almost snatches away their sight) meaning, because the lightning is strong itself, and because their comprehension is weak and does not allow them to embrace the faith. Also, `Ali bin Abi Talhah reported that Ibn `Abbas commented on the Ayah,
يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَـرَهُمْ
(The lightning almost snatches away their sight), "The Qur'an mentioned almost all of the secrets of the hypocrites." `Ali bin Abi Talhah also narrated that Ibn `Abbas said,
كُلَّمَآ أَضَآءَ لَهُم مَّشَوْاْ فِيهِ
(Whenever it flashes for them, they walk therein), "Whenever the hypocrites acquire a share in the victories of Islam, they are content with this share. Whenever Islam suffers a calamity, they are ready to revert to disbelief.". Similarly, Allah said,
وَمِنَ النَّاسِ مَن يَعْبُدُ اللَّهَ عَلَى حَرْفٍ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ
(And among mankind is he who worships Allah on the edge: If good befalls him, he is content with that.) (22:11). Also, Muhammad bin Ishaq reported that Ibn `Abbas said,
كُلَّمَآ أَضَآءَ لَهُم مَّشَوْاْ فِيهِ وَإِذَآ أَظْلَمَ عَلَيْهِمْ قَامُواْ
(Whenever it flashes for them, they walk therein, and when darkness covers them, they stand still), "They recognize the truth and speak about it. So their speech is upright, but when they revert to disbeleif, they again fall into confusion." This was also said by Abu Al-`Aliyah, Al-Hasan Al-Basri, Qatadah, Ar-Rabi` bin Anas and As-Suddi, who narrated it from the Companions, and it is the most obvious and most correct view, and Allah knows best.
Consequently, on the Day of Judgment, the believers will be given a light according to the degree of their faith. Some of them will gain light that illuminates over a distance of several miles, some more, some less. Some people's light will glow sometimes and be extinguished at other times. They will, therefore, walk on the Sirat (the bridge over the Fire) in the light, stopping when it is extinguished. Some people will have no light at all, these are the hypocrites whom Allah described when He said,
يَوْمَ يَقُولُ الْمُنَـفِقُونَ وَالْمُنَـفِقَـتُ لِلَّذِينَ ءَامَنُواْ انظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ قِيلَ ارْجِعُواْ وَرَآءَكُمْ فَالْتَمِسُواْ نُوراً
(On the Day when the hypocrites ـ men and women ـ will say to the believers: "Wait for us! Let us get something from your light!" It will be said to them; "Go back to you rear! Then seek a light!") (57:13).
Allah described the believers,
يَوْمَ تَرَى الْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ يَسْعَى نُورُهُم بَيْنَ أَيْدِيهِمْ وَبِأَيْمَـنِهِم بُشْرَاكُمُ الْيَوْمَ جَنَّـتٌ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ
(On the Day you shall see the believing men and the believing women ـ their light running forward before them and by their right hands. Glad tidings for you this Day! Gardens under which rivers flow (Paradise)) (57:12), and,
يَوْمَ لاَ يُخْزِى اللَّهُ النَّبِىَّ وَالَّذِينَ ءَامَنُواْ مَعَهُ نُورُهُمْ يَسْعَى بَيْنَ أَيْدِيهِمْ وَبِأَيْمَـنِهِمْ يَقُولُونَ رَبَّنَآ أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَآ إِنَّكَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ
(The Day that Allah will not disgrace the Prophet (Muhammad ﷺ) and those who believe with him. Their Light will run forward before them and (with their Records ـ Books of deeds) in their right hands. They will say: "Our Lord! Keep perfect our Light for us and do not put it off till we cross over the Sirat (a slippery bridge over the Hell) safely and grant us forgiveness. Verily, You are Able to do all things") (66:8).
Ibn Abi Hatim narrated that `Abdullah bin Mas`ud commented on,
نُورُهُمْ يَسْعَى بَيْنَ أَيْدِيهِمْ
(Their Light will run forward before them), "They will pass on the Sirat. according to their deeds. The light that some people have will be as big as a mountain, while the light of others will be as big as a date tree. The people who will have the least light are those whose index fingers will sometimes be lit and extinguished at other times." Ibn Abi Hatim also reported that Ibn `Abbas said, "Every person among the people of Tawhid (Islamic Monotheism) will gain a light on the Day of Resurrection. As for the hypocrite, his light will be extinguished. When the believers witness the hypocrite's light being extinguished, they will feel anxious. Hence, they will supplicate,
رَبَّنَآ أَتْمِمْ لَنَا نُورَنَا
(Our Lord! Keep perfect our Light for us)." Ad-Dahhak bin Muzahim said, "On the Day of Resurrection, everyone who has embraced the faith will be given a light. When they arrive at the Sirat, the light of the hypocrites will be extinguished. When the believers see this, they will feel anxious and supplicate,
رَبَّنَآ أَتْمِمْ لَنَا نُورَنَا
(Our Lord! Keep perfect our Light for us)."
Types of Believers and Types of Disbelievers
Consequently, there are several types of people. There are the believers whom the first four Ayat (2:2-5) in Surat Al-Baqarah describe. There are the disbelievers who were described in the next two Ayat. And there are two categories of hypocrites: the complete hypocrites who were mentioned in the parable of the fire, and the hesitant hypocrites, whose light of faith is sometimes lit and sometimes extinguished. The parable of the rain was revealed about this category, which is not as evil as the first category.
This is similar to the parables that were given in Surat An-Nur (chapter 24). Like the example of the believer and the faith that Allah put in his heart, compared to a brightly illuminated lamp, just like a rising star. This is the believer, whose heart is built on faith and receiving its support from the divine legislation that was revealed to it, without any impurities or imperfections, as we will come to know, Allah willing.
Allah gave a parable of the disbelievers who think that they have something, while in reality they have nothing; such people are those who have compounded ignorance. Allah said,
وَالَّذِينَ كَفَرُواْ أَعْمَـلُهُمْ كَسَرَابٍ بِقِيعَةٍ يَحْسَبُهُ الظَّمْآنُ مَآءً حَتَّى إِذَا جَآءَهُ لَمْ يَجِدْهُ شَيْئاً
(As for those who disbelieved, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until he comes up to it, he finds it to be nothing) (24:39).
Allah then gave the example of ignorant disbelievers, simple in their ignorance. He said;
أَوْ كَظُلُمَـتٍ فِى بَحْرٍ لُّجِّىٍّ يَغْشَـهُ مَوْجٌ مِّن فَوْقِهِ مَوْجٌ مِّن فَوْقِهِ سَحَابٌ ظُلُمَـتٌ بَعْضُهَا فَوْقَ بَعْضٍ إِذَآ أَخْرَجَ يَدَهُ لَمْ يَكَدْ يَرَاهَا وَمَن لَّمْ يَجْعَلِ اللَّهُ لَهُ نُوراً فَمَا لَهُ مِن نُورٍ
(Or (the state of a disbeliever) is like the darkness in a vast deep sea, overwhelmed by waves, topped by dark clouds, (layers of) darkness upon darkness: if a man stretches out his hand, he can hardly see it! And he for whom Allah has not appointed light, for him there is no light) (24:40).
Therefore, Allah divided the camp of the disbelievers into two groups, advocates and followers. Allah mentioned these two groups in the beginning of Surat Al-Hajj,
وَمِنَ النَّاسِ مَن يُجَـدِلُ فِى اللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّبِعُ كُلَّ شَيْطَـنٍ مَّرِيدٍ
(And among mankind is he who disputes about Allah, without knowledge, and follows every rebellious (disobedient to Allah) Shaytan (devil) (devoid of every kind of good)) (22:3), and,
ومِنَ النَّاسِ مَن يُجَـدِلُ فِى اللَّهِ بِغَيْرِ عِلْمٍ وَلاَ هُدًى وَلاَ كِتَـبٍ مُّنِيرٍ
(And among men is he who disputes about Allah, without knowledge or guidance, or a Book giving light (from Allah)) (22:8).
Furthermore, Allah has divided the group of the believers in the beginning of Surat Al-Waqi`ah (56) and at the end. He also divided them in Surat Al-Insan (76) into two groups, the Sabiqun (those who preceded), they are the "near ones" (Muqaribun) and Ashab Al-Yamin (the companions of the right), and they are righteous (Abrar).
In summary, these Ayat divide the believers into two categories, the near ones and righteous. Also, the disbelievers are of two types, advocates and followers. In addition, the hypocrites are divided into two types, pure hypocrites and those who have some hypocrisy in them. The Two Sahihs record that `Abdullah bin `Amr said that the Prophet ﷺ said,
«ثَلَاثٌ مَنْ كُنَّ فِيهِ كَانَ مُنَافِقًا خَالِصًا، وَمَنْ كَانَتْ فِيهِ وَاحِدَةٌ مِنْهُنَّ كَانَتْ فِيهِ خَصْلَةٌ مِنَ النِّفَاقِ حَتَّى يَدَعَهَا: مَنْ إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا ائْتُمِنَ خَان»
(Whoever has the following three (characteristics) will be a pure hypocrite, and whoever has one of the following three characteristics will have one characteristic of hypocrisy, unless and until he gives it up. Whenever he speaks, he tells a lie. Whenever he makes a covenant, he proves treacherous. Whenever he is entrusted, he breaches the trust)
Hence, man might have both a part of faith and a part of hypocrisy, whether in deed, as this Hadith stipulates, or in the creed, as the Ayah (2:20) stipulates.
Types of Hearts
Imam Ahmad recorded Abu Sa`id saying that the Messenger of Allah ﷺ said
«الْقُلُوبُ أَرْبَعَةٌ: قَلْبٌ أَجْرَدُ فِيهِ مِثْلُ السِّرَاجِ يَزْهَرُ وَقَلْبٌ أَغْلَفُ مَرْبُوطٌ عَلى غِلَافِهِ وَقَلْبٌ مَنْكُوسٌ وَقَلْبٌ مُصْفَحٌ، فَأَمَّا الْقَلْبُ الْأَجْرَدُ فَقَلْبُ الْمُؤْمِنِ فَسِرَاجُهُ فِيهِ نُورُهُ، وَأَمَّا الْقَلْبُ الْأَغْلَفُ فَقَلْبُ الْكَافِرِ، وَأَمَّا الْقَلْبُ الْمَنْكُوسُ فَقَلْبُ الْمُنَافِقِ الْخَالِصِ عَرَفَ ثُمَّ أَنْكَرَ وَأَمَّا الْقَلْبُ الْمُصْفَحُ فَقَلْبٌ فِيهِ إيمَانٌ وَنِفَاقٌ وَمَثَلُ الْإيمَانِ فِيهِ كَمَثَلِ الْبَقْلَةِ يَمُدُّهَا الْمَاءُ الطَّيِّبُ وَمَثَلُ النِّفَاقِ فِيهِ كَمَثَلِ الْقُرْحَةِ يَمُدُّهَا الْقَيْحُ وَالدَّمُ فَأَيُّ الْمَادَّتَيْنِ غَلَبَتْ عَلَى الْأُخْرَى غَلَبَتْ عَلَيْه»
(The hearts are four (types): polished as shiny as the radiating lamp, a sealed heart with a knot tied around its seal, a heart that is turned upside down and a wrapped heart. As for the polished heart, it is the heart of the believer and the lamp is the light of faith. The sealed heart is the heart of the disbeliever. The heart that is turned upside down is the heart of the pure hypocrite, because he had knowledge but denied it. As for the wrapped heart, it is a heart that contains belief and hypocrisy. The example of faith in this heart, is the example of the herb that is sustained by pure water. The example of hypocrisy in it, is the example of an ulcer that thrives on puss and blood. Whichever of the two substances has the upper hand, it will have the upper hand on that heart). This Hadith has a Jayid Hasan (good) chain of narration.
Allah said,
وَلَوْ شَآءَ اللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَـرِهِمْ إِنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ
(And if Allah willed, He would have taken away their hearing and their sight. Certainly, Allah has power over all things). Muhammad bin Ishaq reported that Ibn `Abbas commented on Allah's statement,
وَلَوْ شَآءَ اللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَـرِهِمْ
(And if Allah willed, He would have taken away their hearing and their sight), "Because they abandoned the truth after they had knowledge in it."
إِنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ
(Certainly, Allah has power over all things). Ibn `Abbas said, "Allah is able to punish or pardon His servants as He wills." Ibn Jarir commented, "Allah only described Himself with the ability to do everything in this Ayah as a warning to the hypocrites of His control over everything, and to inform them that His ability completely encompasses them and that He is able to take away their hearing and sight."
Ibn Jarir and several other scholars of Tafsir stated that these two parables are about the same kind of hypocrite. So the `or' mentioned in,
أَوْ كَصَيِّبٍ مِّنَ السَّمَآءِ
(Or like a rainstorm from the sky) means `and', just as the Ayah,
وَلاَ تُطِعْ مِنْهُمْ ءَاثِماً أَوْ كَفُوراً
(And obey neither a sinner or a disbeliever among them). Therefore, `or' in the Ayah includes a choice of using either example for the hypocrites. Also, Al-Qurtubi said that `or' means, "To show compatibility of the two choices, just as when one says, `Sit with Al-Hasan or Ibn Sirin.' According to the view of Az-Zamakhshari, `so it means each of these persons is the same as the other, so you may sit with either one of them.' The meaning of `or' thus becomes `either.' Allah gave these two examples of the hypocrites, because they both perfectly describe them."
I (Ibn Kathir) say, these descriptions are related to the type of hypocrite, because there is a difference between them as we stated. For instance, Allah mentioned these types in Surat Bara'ah (chapter 9) when He repeated the statement, "And among them" three times, describing their types, characteristics, statements and deeds. So the two examples mentioned here describe two types of hypocrites whose characteristics are similar. For instance, Allah gave two examples in Surat An-Nur, one for the advocates of disbelief and one for the followers of disbelief, He said,
وَالَّذِينَ كَفَرُواْ أَعْمَـلُهُمْ كَسَرَابٍ بِقِيعَةٍ
(As for those who disbelieved, their deeds are like a mirage in a desert) (24:39), until,
أَوْ كَظُلُمَـتٍ فِى بَحْرٍ لُّجِّىٍّ
(Or (the state of a disbeliever) is like the darkness in a vast deep sea) (24:40).
The first example is of the advocates of disbelief who have complex ignorance, while the second is about the followers who have simple ignorance. Allah knows best.
Adapun maksud perumpamaan dengan air ialah mereka seperti air hujan lebat dari awan yang gelap berlapis-lapis, guruh dan kilat. Hujan lebat itu turun kepada suatu kaum lalu mereka mengalami ketakutan yang luar biasa. Lalu mereka menutupi telinga dengan ujung-ujung jari karena kerasnya suara petir yang menyambar dan takut mati. Sungguh, Allah Maha Mengetahui dan Maha Menguasai orang-orang kafir, mereka tidak mungkin dapat menghindar dari-Nya.
Allah đưa ra hình ảnh thí dụ của họ với nước: hình ảnh của họ giống như hình ảnh của một nhóm người bị mắc kẹt trong một cơn mưa lớn do một đám mây chứa mưa khổng lồ, đám mây đó mang theo bóng tối, sấm sét và cả tia chớp; tiếng sấm sét nghe chát chúa điếng cả người nên họ lấy ngón tay bịt tai lại vì sợ chết; Allah sẽ bao vây những kẻ vô đức tin như thế bởi vì Ngài không bất lực trước một điều gì.
En la parábola sobre el agua, los hipócritas son comparados con una lluvia abundante proveniente de nubes oscuras y tormentosas, cayendo sobre personas que, presas de un gran miedo, se tapan los oídos con los dedos. Reaccionan así a causa del ruido pavoroso hecho por los truenos y por miedo a la muerte. Al‑lah cerca por todas partes a los que no creen y por eso son incapaces de perjudicarlo.
Što se tiče primjera koji se odnosi na vodu, munafici su kao u primjeru velike kiše koja pada iz oblaka ispunjenog nagomilanim tminama, gromovima i munjama, koja se spustila na ljude, pa su se ljudi preplašili i počeli zapušavati uši krajevima prstiju da ne bi čuli strašni zvuk gromova, plašeći se smrti. A Allah obuhvata nevjernike, oni Mu ne mogu umaći.
In the example related to water, a storm full of darkness, thunder and lightning is described. Some people are terrified by it and put their fingers in their ears because of the strength of the thunderclaps, scared of death. Allah surrounds the disbelievers, and has absolute power over them, so they cannot escape Him.
Il lampo quasi strappa loro la vista per la sua intensità. Ogni volta che il lampo fa luce, loro avanzano, e se non fa luce, restano al buio, incapaci di muoversi. E se Allāh avesse voluto, li avrebbe privati dell'udito e della vista tramite la Sua Potenza, che tutto avvolge, senza che venisse loro mai più restituita, poiché hanno negato la verità. In questa similitudine, la pioggia simboleggia il Corano, il suono dei fulmini simboleggia i divieti in Esso contenuti, e la luce del lampo simboleggia la verità che appare loro di tanto in tanto, e l'atto di coprirsi le orecchie a causa dell'intensità del fulmine simboleggia la loro riluttanza alla verità e il rifiuto di essa; la similitudine tra gli ipocriti e i personaggi nei due esempi indica l'incapacità di trarne vantaggio, in quanto nell'esempio del fuoco, colui che l'ha acceso non è riuscito a trarne vantaggio alcuno, se non l'oscurità e la bruciatura. Nell'esempio dell'acqua, il popolo della pioggia non ha tratto nulla dalla pioggia, se non turbamento e lo spavento provocato da tuoni e lampi. E così sono gli ipocriti, che non vedono nell'Islām altro che la severità e la crudeltà.
The brightness of the lightning almost blinds them. Whenever it flashes, lighting things up, they go forward and when there is no light they remain in darkness, unable to move. If God willed, He could take away their hearing and their sight, in His absolute power over all things; and not return it to them because they turn away from the truth. The rain in the storm could be likened to the Qur’ān, the thunderclap to its warnings, and the lightning to truths, appearing to them from time to time. The covering of their ears to the thunderclaps likened to their turning away from the truth, and not responding to it. The hypocrites are similar to the people in these examples because they receive no benefit from anything. In the example of the fire, all they receive is darkness and a smoldering fire. In the example of the storm-cloud, all they receive is fear and alarm because of the thunder and lightning. Similarly, the hypocrites see nothing in Islam except difficulty and harshness.
Munja, od žestine blještavila, skoro da im oduzme vid. Kada god im munja osvijetli put, oni krenu naprijed, a kada je nema oni ostaju u tmini ne mogavši se pomjeriti. Da Allah hoće, oduzeo bi im sluh i vid Svojom apsolutnom moći, pa da im se ne vrate, zbog njihovog okretanja od istine. Kiša je primjer za Kur'an, zvuk groma je primjer za upozorenja koja su u Kur'anu sadržana, svjetlo munja je primjer istine koja im je ponekada jasna. Zapušavanje ušiju da ne bi čuli gromove je primjer njihovog okretanja od istine. Aspekt sličnosti munafika sa ljudima spomenutim u ova dva primjera jest u neokorištavanju. U primjeru koji se odnosi na vatru čovjek koji je potpalio vatru nije se okoristio njome, osim što je dobio izgoretinu i tminu. U primjeru koji se na vodu odnosi, spomenuti ljudi se nisu okoristili, već su dobili gromove i munje koji ih plaše i uznemiravaju. Tako je i sa munaficima, oni u islamu vide samo žestinu i grubost.
Kilat itu nyaris membutakan mata mereka karena kuatnya kilauan dan cahayanya. Setiap kali kilat itu muncul dan bersinar mereka bergerak maju. Jika kilat itu tidak menunjukkan sinarnya mereka bertahan di tengah kegelapan dan tidak bisa bergerak. Sekiranya Allah menghendaki, niscaya Dia akan melenyapkan pendengaran dan penglihatan mereka dengan kekuasaan-Nya yang mencakup segala sesuatu sehingga mereka tidak bisa lagi mendengar dan melihat karena mereka telah berpaling dari kebenaran. Hujan itu adalah perumpamaan bagi Al-Qur`ān, suara petir itu adalah perumpamaan bagi larangan-larangan yang ada di dalamnya, dan sinar kilat itu adalah perumpamaan bagi kebenaran yang kadang-kadang muncul untuk mereka, sedangkan menutup telinga karena kerasnya suara petir adalah perumpamaan bagi sikap mereka yang berpaling dari kebenaran dan keengganan mereka menerimanya. Titik kesamaan antara orang-orang munafik dan orang-orang yang ada di dalam dua perumpamaan tersebut ialah tidak bisa mengambil manfaat yang ada. Dalam perumpamaan dengan api, orang yang menyalakan api itu tidak mendapatkan manfaat apa pun selain kegelapan dan sisa-sisa pembakaran, sedangkan dalam perumpamaan air, orang-orang yang ditimpa air hujan itu tidak mendapatkan manfaat apa-apa selain petir dan kilat yang membuat mereka ketakutan. Begitu juga dengan orang-orang munafik, mereka tidak melihat apa pun di dalam Islam selain kekerasan.
L’éblouissement provoqué par la lumière intense de l’éclair manque de les aveugler. Chaque fois qu’un éclair apparaît, ils avancent alors qu’en l’absence d’éclair, ils restent immobile dans l’obscurité, incapables de se mouvoir. Si Allah l’avait voulu de par Son pouvoir absolu, Il leur aurait, en raison du déni qui est le leur de la vérité, ôté définitivement l’ouïe et la vue. La pluie symbolise le Coran, le tonnerre symbolise les avertissements qu’il contient et la lumière des éclairs symbolise la vérité qui se manifeste parfois à eux. Quant à l’obstruction des oreilles avec les doigts en raison du bruit terrifiant fait par le tonnerre, cela symbolise leur déni et leur refus d’accepter la vérité. Le parallèle entre les hypocrites et les personnes citées dans les deux paraboles, est qu’ils ne tirent aucun profit de ce dont ils disposent. Ainsi, les personnes qui allumèrent un feu ne récoltèrent que brûlures et obscurité et celles qui se trouvaient sous un orage ne récoltèrent que des désagréments dus au tonnerre et aux éclairs. Il en est ainsi des hypocrites : ils ne voient dans l’Islam que dureté et cruauté.
Az kalsın yıldırımın parıltısı ve ışıltısı onların gözünü alı verecekti. Şimşek her çaktığında etrafı aydınlatır, onlar da yollarına devam ederler. Şimşeğin ışığı etrafı aydınlatmayınca onlar karanlıkta kalır ve hareket edemez hale gelirler. Eğer Allah isteseydi, her şeye yeten kamil kudretiyle onları sağır ve kör eder, haktan yüz çevirmelerinden ötürü bir daha bu duyuları onlara geri dönmezdi. Bu ayetlerde geçen yağmur, Kur'an'ın misali, gök gürültüsünün sesi Kur'andaki yasaklanan şeylerin misali, şimşeğin parıltısı ise zaman zaman kendilerine açıkça gözüken hakkın misalidir. Gök gürültüsünün sesinin şiddetinden kulaklarını tıkamaları, haktan yüz çevirip ona icabet etmemelerinin misalidir. Münafıklar ile kendileri hakkında örnek verilen iki sınıf insan arasındaki ortak benzerlik (haktan) istifade edemeyişleridir. Ateş misalinde ise, ateşi yakan kimse karanlıkta kalmak ve ateşin yakıcılığı dışında hiç bir şeyden yararlanamamıştır. Su misalindeki kimse, gök gürültüsü ve yıldırımın korku ve rahatsızlığından başka bir şey hissetmemiştir. İşte münafık kimsenin durumu da böyledir, İslam dininde şiddet ve katılıktan başka bir şey görmezler.
Fear is another factor which prevents them from acknowledging the truth. Rain is a wonderful blessing of God. But with rain, come thunder and lightning, which terrify faint-hearted people. God’s word as revealed to His prophets affects them similarly. On the one hand, it holds out to man the promise of great success, but on the other hand, its acceptance places man temporarily at risk: there is the fear of losing one’s worldly position; of clashing with the conventional set-up. Fear of these things sometimes makes one halt, and sometimes makes one move hesitantly on. But such caution cannot help one. Those who do not respond to God’s call open-heartedly shall be deprived of God’s blessings in this world as well as in the Hereafter.
Tia chớp gần như làm cho họ lóa mắt vì sự chói lòa, mỗi khi tia chớp lóe lên thì họ lần mò di chuyển từng bước khó khăn nhưng khi tia chớp biến mất thì trời lại tối mịt, lúc đó họ chỉ biết dừng lại đứng yên một chỗ, họ không thể di chuyển trong âm u tối tăm. Và nếu Allah muốn, Ngài có thể lấy đi thính giác và thị giác của họ với quyền năng vô song của Ngài và không hoàn trả lại cho họ vì tội ương ngạnh và chống đối điều chân lý của họ. Hình ảnh cơn mưa là Qur'an, hình ảnh tiếng sấm sét chát chúa là những trách cứ trong Qur'an, hình ảnh tia chớp là những điều chân lý đôi lúc được phơi bày cho họ, còn hình ảnh họ lấy ngón tay bịt tai lại là sự từ chối không chịu chấp nhận điều chân lý của Qur'an. Ý nghĩa những người Munafiq được ví như hai nhóm người trong hai hình ảnh: nhóm người nhúm lửa không thể hưởng ích lợi từ ngọn lửa mà họ đã nhúm, họ nhúm lửa lên nhưng họ không tìm thấy ánh sáng mà chỉ thấy sức nóng của lửa; còn nhóm người mắc kẹt trong mưa, cơn mưa được ban xuống mang lại phúc lành tuy nhiên họ lại không tìm thấy điều phúc lành nào cả, họ chỉ tìm thấy trong cơn mưa đó những sấm sét, sự âm u mù mịt và những tia chớp chói lòa, điều đó giống như những người Munafiq chỉ tìm thấy trong Islam sự khó khăn và khắc nghiệt.
El deslumbramiento provocado por la luz intensa de los relámpagos casi los ciega. Cada vez que aparece un relámpago ellos avanzan, mientras que, en la ausencia de relámpagos, se quedan inmóviles en la oscuridad, incapaces de moverse. Si Al‑lah hubiera querido, en Su absoluto poder, dejarlos definitivamente ciegos y sordos por su actitud, lo habría hecho. La lluvia simboliza el Corán, el trueno simboliza las advertencias que contiene y la luz de los relámpagos representa la verdad que en ocasiones se les manifiesta. El hecho de taparse las orejas con los dedos por el ruido aterrador del trueno, simboliza su rechazo a aceptar la verdad. El paralelo entre los hipócritas y las personas de las dos parábolas es que no saben sacar provecho de aquello que tienen a su disposición. Así, las personas que encendieron un fuego no obtuvieron más que cenizas y oscuridad, y aquellas que se encontraban bajo una tormenta no consiguieron sino inquietud debido a los truenos y a los relámpagos. Así es con los hipócritas: no ven en el Islam más que severidad y crueldad. Luego de enumerar las características de los diferentes tipos de personas (creyentes, no creyentes, e hipócritas), Al‑lah se dirige a todos, a fin de que Le profesen adoración (‘ibadah) exclusiva diciendo:
Halos ang kidlat, dahil sa tindi ng ningning at kinang nito, ay kumuha sa mga paningin nila. Sa tuwing kumikislap ang kidlat sa kanila at tumanglaw ito ay sumusulong sila. Kapag hindi tumanglaw ito ay nananatili sila sa kadiliman sapagkat hindi nila nakayang gumalaw. Kung sakaling niloob ni Allāh ay talaga sanang nag-alis Siya ng pandinig nila at mga paningin nila sa pamamagitan ng kakayahan Niyang sumasaklaw sa bawat bagay at hindi nanunumbalik ang mga ito sa kanila dahil sa pag-ayaw nila sa katotohanan. Ang ulan ay isang paghahalintulad para sa Qur'ān. Ang tunog ng mga lintik ay isang paghahalintulad sa taglay ng Qur'ān na mga pagsaway. Ang tanglaw ng kidlat ay isang paghahalintulad para sa paglitaw ng katotohanan sa kanila paminsan-minsan. Ang paglalagay ng pasak sa mga tainga dahil sa tindi ng mga lintik ay isang paghahalintulad sa pag-ayaw nila sa katotohanan at hindi pagtugon dito. Ang anyo ng pagkakawangis sa pagitan ng mga mapagpaimbabaw at ng mga pinatutungkulan ng dalawang paghahalintulad ay ang kawalan ng napala. Sa pang-apoy na paghahalintulad, walang napala ang nagpaningas ng apoy kundi kadiliman at pagsunog. Sa pantubig na paghahalintulad, walang napala ang mga nagnanais ng ulan kundi ang naninindak sa kanila at bumabagabag sa kanila na kidlat at kulog. Ganito ang mga mapagpaimbabaw; wala silang nakikita sa Islām kundi ang kahigpitan at ang kabagsikan.
O mga tao, sumamba kayo sa Panginoon ninyo lamang: walang iba pa sa Kanya, dahil Siya ang lumikha sa inyo at lumikha sa mga kalipunang nauna sa inyo, sa pag-asang maglagay kayo sa pagitan ninyo at ng parusa Niya ng isang pananggalang sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinaway Niya.
Này hỡi nhân loại! Các ngươi hãy thờ phượng Thượng Đế của ngươi, hãy thờ phượng một mình Ngài, không thờ phượng ai khác ngoài Ngài bởi vì Ngài là Đấng đã tạo hóa các ngươi và đã tạo hóa các cộng đồng trước các ngươi, mong rằng các ngươi sợ Ngài mà tránh xa những điều Ngài nghiêm cấm và chấp hành những điều Ngài sai bảo để các ngươi được cứu rỗi khỏi hình phạt của Ngài.
Seres humanos, adoren a su Señor excluyendo a cualquier otro ser, ya que Él es quien los creó, así como a los pueblos que los han precedido. Adórenlo tal como Él les ha ordenado, absteniéndose de aquello sobre lo que Él los ha prevenido, con la esperanza de que así se salven de Su castigo.
O people, worship no one other than your Lord, because He created you and the people before you, so that you may save yourselves from suffering, by following His instructions and keeping away from what He has prohibited.
Wahai manusia! Sembahlah Tuhan kalian semata, tanpa menyembah yang lain karena Dialah yang telah menciptakan kalian dan umat-umat terdahulu. Semoga penyembahan itu bisa menjadi penghalang antara kalian dan azab-Nya, dengan cara menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya.
O popoli, adorate il vostro Unico Dio e nessun altro, poiché è lui ad aver creato voi ed i popoli che vi hanno preceduto, affinché creiate una barriera tra voi e la Sua punizione, obbedendo ai Suoi ordini e rispettando i Suoi divieti.
Ô gens, adorez votre Seigneur Seul à l’exclusion de tout autre être, car Il est Celui qui vous créa ainsi que les peuples qui vous ont précédés. Adorez-Le en vous conformant à ce qu’Il vous a ordonné et en vous abstenant de ce qu’Il a défendu, avec l’espoir que cela vous prémunisse de Son châtiment.
21- Ey insanlar! Sizi ve sizden öncekileri yaratmış olan Rabbinize ibadet edin ki takva sahibi
olasınız.
22- O (Rabbiniz) ki yeryüzünü sizin için bir döşek, göğü de bir bina
yaptı. Sizin için gökten bir su indirdi de onunla size rızık olmak üzere türlü mahsuller
çıkardı. Artık siz de bile bile Allah’a eşler koşmayın.
21-22. Bu bütün insanlara yönelik genel bir emirdir. Bu emir, Allah’ın bütün emirlerini yerine
getirmeyi, yasaklarından kaçınmayı ve haber verdiği şeyleri tasdik etmeyi kapsayan ibadet
emridir. Yüce Allah insanlara, ne için yaratılmışlarsa onu yerine getirmelerini emretmektedir.
Nitekim O, şöyle buyurmaktadır:“Ben cinleri de insanları da ancak bana ibadet etsinler diye yarattım.”(ez-Zâriyât, 52/56)
Daha sonra Yüce Allah yalnızca kendisine ibadet etmenin gerekliliğine dair kendisinin insanların
Rabb’i oluşunu delil göstermektedir. O ki -ey insanlar-, sizleri çeşitli nimetlerle besleyip
büyüttü. Yok iken sizi yaratıp var etti. Sizden öncekileri de yarattı. Üzerinize görünür
görünmez nimetlerini ihsan etti. Bu kabilden olmak üzere yeryüzünü sizin için bir döşek yaptı ki
bu sayede siz onun üzerinde yerleşir, bina yapar, ekip biçer ve bir yerden bir yere (rahatlıkla) gider ve bunun dışında daha pek çok şeyden istifade
edersiniz. Semayı da sizin meskenleriniz için bir bina (tavan) kıldı.
Orada sizin için ve ihtiyaçlarınızın görülmesi için zorunlu olan güneş, ay ve yıldızlar gibi
faydalı pek çok şeyler var etti.
“Sizin için gökten bir su indirdi de...” Gök (sema) insanın üstünde kalan her şeyin adıdır. O nedenle müfessirler
buradaki “sema=gök”ten kastın bulutlar olduğunu söylemişlerdir. Yüce Allah işte bu bulutlardan bir su indirip “onunla size rızık olmak üzere türlü mahsuller çıkardı.”
Tahıl, hurma, meyveler, ekinler ve bunun dışında birçok mahsuller çıkardı. Bunlar sizin için bir
rızıktır. Onlar sayesinde rızkınızı sağlamakta, yaşam sürmekte ve onlardan yararlanmaktasınız.
“Artık siz de… Allah’a eşler koşmayın.” Yani O’na yarattıkları arasından
benzerler ve ortaklar edinip de Allah’a ibadet ettiğiniz gibi onlara da ibadet etmeyin. O’nu
sevdiğiniz gibi onları da sevmeye kalkışmayın. Çünkü onlar da sizin gibi yaratılmışlardır.
Onların rızkı da idaresi de Allah’ın elindedir. Yerde olsun, gökte olsun, zerre ağırlığı kadar
bir şeye dahi sahip değildirler. Size de ne faydaları dokunur, ne de size zarar verebilirler.
“bile bile” Yani Allah’ın ortağının olmadığını; ne yaratmada, ne rızık vermede, ne işleri çekip çevirmekte, ne uluhiyette, ne de kemal vasıflarda Allah’ın ortağı olmadığını bildiğiniz halde... Nasıl bunları bildiğiniz halde O’nunla beraber başka ilâhlara da ibadet edebilirsiniz? Şüphesiz ki bu, çok şaşırtıcı bir şeydir ve son derece büyük bir akılsızlıktır.
Bu âyet-i kerime yalnızca Yüce Allah’a ibadet etme emri ile O’nun dışındaki varlıklara ibadet etme yasağını ihtiva ettiği gibi; O’na ibadet etmenin gereğine, O’ndan başkasına ibadetin de batıl olduğuna dair oldukça açık ve kesin bir delili de açıklamaktadır. Bu delil yalnızca tek başına yaratanın, rızık verenin, kâinatı idare edenin Allah olduğu gerçeğini ifade eden Rububiyet tevhididir. Herkes bu konuda Allah’ın hiçbir ortağının olmadığını kabul ettiğine göre, ibadette de O’nun ortağının olmadığını kabul ve itiraf etmelidir. İşte yüce yaratıcının vahdaniyetine ve şirkin batıl olduğuna dair en açık delil budur.
“...ki takva sahibi olasınız.” Buyruğu iki anlama gelebilir. Birincisi: Bir tek Allah’a
ibadet edecek olursanız, bununla O’nun gazabından ve azabından korunursunuz. Çünkü böylelikle
sizler O’nun gazab ve azabını önleyen sebebe sarılmış olursunuz, şeklindedir. İkincisi:
Allah’a ibadet ettiğiniz takdirde takvâ vasfına sahip muttaki kimselerden olursunuz. Her iki
anlam da doğrudur ve biri diğerinden ayrılmaz. Zira eksiksiz bir şekilde ibadet eden bir kimse
muttakilerden olur. Muttakilerden olan bir kimse ise Allah’ın azabından ve gazabından kurtulur.
O ljudi, obožavajte samo vašeg Gospodara, i nikoga drugog, jer vas je On stvorio, kao što je stvorio i prethodne narode, da biste se sačuvali Njegove kazne provođenjem Njegovih naredbi i klonjenjem onoga što je zabranio.
A review of verses linked together
The second verse of the Surah 'Al-Baqarah' provides the answer to the prayer made in the Surah Al-Fatihah, اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ "Guide us in the straight path"- that is to say, the guidance man has prayed for is present in this book, for the Holy Qur'an is from the beginning to the end a detailed account of the straight path. Then, the Surah proceeds to divide men into three groups according to whether they accept the guidance of the Holy Qur'an or not. Three verses speak of the true and God-fearing Muslims, who not only accept but also act upon the guidance, and the next two verses of those disbelievers who oppose it openly.
Then come thirteen verses dealing with the hypocrites who are hostile to this guidance, but, for the sake of petty worldly interests or in seeking to harm the Muslims, try to keep their disbelief concealed and to present themselves as Muslims. Thus, the first twenty verses of the Surah, in dividing men into three groups on the basis of their acceptance or rejection of the guidance, indicate that the proper criterion for dividing men into groups is neither race or colour, nor language nor geography, but religion. Hence those, who believe in Allah and follow the guidance He has provided in the Holy Qur'an, form one nation, and those who disbelieve form a different nation - the Holy Qur'an calls the former the 'party of Allah' and the latter - the party of Satan شیطان ' (58:19-22)
Then, the present verses (21 and 22), addressing the three groups together, present the message for which the Holy Qur'an has been revealed. In asking men to give up the worship of created beings and to worship Allah alone, they adopt a mode of expression which not only makes an affirmation but also supports it with arguments so clear that even an average man, only if he uses his common sense, cannot help being convinced of the Oneness of God.
Commentary:
In starting the address, verse 21 uses the Arabic word An-nas, الناس which signifies man in general, or man as such - so, the word covers all the three groups we have just mentioned. And the message delivered by the verse is:' اعْبُدُوْا رَبَّكُمُ "Worship your Lord." The Arabic word عبادہ ` Ibadah (worship) connotes expending all energies one has in total obedience to somebody, and shunning all disobedience out of one's awe and reverence. (Ruh-al-Bayan) We have earlier explained the meaning of the word Rabb رَبّ (one who gives nurture). Let us add that the choice of this particular name from among the Beautiful names of Allah is very meaningful in the present context, for the affirmation has thus been combined with the argument in a very short sentence. The word Rabb رَبّ indicates that only He is, or can be, worthy of being worshipped, He is the final and absolute Cause of nurturing man - Who changes man through gradual stages of development from a drop of water into healthy, sentient and rational being, and Who provides the means for his sustenance and growth. This truth is so obvious that even an ignorant or intellectually dull man would, on a little reflection, not fail to see and admit that such a power of nurturing can belong only to Allah, and not to a created being. What can a creature do for man, when it owes its very existence to the Creator? Can a needy one come to the help of another? And if it appears to be doing so, the act of nurturing must in reality and ultimately belong to the One Being on whom both have to depend in order to exist at all. So, who else but the Rabb رَبّ can be worthy of adoration and worship?
The sentence is addressed to all the three groups of men, and for each it has a different meaning. اعْبُدُوْا رَبَّكُمُ "Worship your Lord": the phrase calls upon the disbelievers to give up worshipping created beings and to turn to the Creator; it asks the hypocrites to be sincere and true in their faith; it commands the sinning Muslims to change their ways and try to be perfect in their obedience to Allah; and it encourages the God-fearing Muslims to be steadfast in their worship and obedience, and to make a greater effort in the way of Allah (Ruh-al-Bayan).
The two verses proceed to enlarge upon the theme by specifying certain special qualities of the Rabb: الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ ''Who created you and those before you." This is a quality which one cannot even imagine to belong to a created being, for it can pertain only to the Creator - that is, the quality of giving existence to what did not exist before, and of producing from the darkness and filth of the mother's womb a creature as lovely and noble as man.
In adding to the phrase: الَّذِي خَلَقَكُمْ :"who created you" the words, الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ ; and those before you," the verse shows that Allah alone is the Creator of all mankind. It is also significant that the verse mentions only "those before you" and not "those who will come after you", and through this omission suggests that there will not be any Ummah (a traditional community formed by all the followers of a prophet) to succeed the Ummah of the Holy Prophet ﷺ ، for no prophet will be sent down after the Last Prophet ﷺ ، and hence no new ` Ummah' will arise.
The final phrase of verse 21 لَعَلَّكُمْ تَتَّقُونَ has been translated here as "so that you may become God-fearing". It may also be translated to mean "So that you may save yourselves from hell", or "So that you may guard yourselves against evil." But the point is that one can hope to attain salvation and paradise only when one worships Allah alone, and does not associate anyone else with Him.
Before we proceed, we must clarify a very important doctrinal point. The phrase (لَعَلَّكُمْ تَتَّقُونَ ) which has been translated here as "so that you may become God-fearing"
The Doctrine Of Tauhid توحید : A source of peace in human life
Tauhid توحید ، the most fundamental doctrine of Islam, is not a mere theory, but the only effective way of making man a man in the real sense of the term - it is his first and last refuge and the panacea for all his ills. For the essence of this doctrine is that every possible change in the physical universe, its very birth and death is subject to the will of the One and Only Being, and a manifestation of His wisdom. When this doctrine takes hold of a man's mind and heart, and becomes his permanent state, all dissension ceases to exist and the world itself changes into a paradise for him, as he knows that the enmity of the foe and the love of the friend equally proceed from Allah who rules over the hearts of both. Such a man lives his life in perfect peace, fearing none and expecting nothing from anyone: shower him with gold, or put him in irons, he would remain unmoved, for he knows where it comes from.
This is the significance of the basic declaration of the Islamic creed, لَا الٰہَ الا اللہ (there is no God but Allah). But, obviously, it is not enough to affirm the Oneness of God orally; one must have a complete certitude, and must also have the truth always present close to one's heart, for Tauhid توحید is to see God as one, and not merely to say that He is one. Today, the number of those who can respect this basic formula of the Islamic creed runs to millions all over the world - far more than it ever did, but mostly it is just an expense of breath: their lives do not show the colour of Tauhid توحید ; or otherwise, they should have been like their forefathers who were daunted neither by wealth nor by power, awed neither by numbers nor by pomp and show to turn their back upon the Truth - when a prophet could all by himself stand up against the world, and say: ثُمَّ كِيدُونِ فَلَا تُنظِرُونِ :"So try your guile on me, then give me no respite" (7 :195). If the blessed Companions and their successors came to dominate the world in a few years, the secret lay in this Tauhid توحید ، correctly understood and practised. May Allah bless all the Muslims with this great gift!
Tawhid Al-Uluhiyyah
Allah next mentioned His Oneness in divinity and stated that He has favored His servants by bringing them to life after they did not exist. He also surrounded them with blessings, both hidden and apparent. He made the earth a resting place for them, just like the bed, stable with the firm mountains.
وَالسَّمَآءَ بِنَآءً
(And the sky as a canopy) meaning, `a ceiling'. Similarly, Allah said in another Ayah,
وَجَعَلْنَا السَّمَآءَ سَقْفاً مَّحْفُوظاً وَهُمْ عَنْ ءَايَـتِهَا مُعْرِضُونَ
(And We have made the heaven a roof, safe and well-guarded. Yet they turn away from its signs (i.e. sun, moon, winds, clouds)) (21:32).
وَأَنزَلَ لَكُمْ مِّنَ السَّمَآءِ مَآءً
(And sends down for you water (rain) from the sky) meaning, through the clouds, when they need the rain. Hence, Allah caused the various types of vegetation and fruits to grow as a means of sustenance for people and their cattle. Allah reiterated this bounty in various parts of the Qur'an.
There is another Ayah that is similar to this Ayah (2:22), that is, Allah's statement,
الَّذِى جَعَـلَ لَكُـمُ الاٌّرْضَ قَـرَاراً وَالسَّمَآءَ بِنَـآءً وَصَوَّرَكُـمْ فَأَحْسَنَ صُوَرَكُـمْ وَرَزَقَكُـمْ مِّنَ الطَّيِّبَـتِ ذَلِكُمُ اللَّهُ رَبُّكُـمْ فَتَـبَـرَكَ اللَّهُ رَبُّ الْعَـلَمِينَ
(It is He Who has made for you the earth as a dwelling place and the sky as a canopy, and has given you shape and made your shapes good (looking) and has provided you with good things. That is Allah, your Lord, so Blessed be Allah, the Lord of all that exists) (40:64).
The meaning that is reiterated here is that Allah is the Creator, the Sustainer, the Owner and Provider of this life, all that is in and on it. Hence, He alone deserves to be worshipped, and no one and nothing is to be associated with Him. This is why Allah said next,
فَلاَ تَجْعَلُواْ للَّهِ أَندَاداً وَأَنتُمْ تَعْلَمُونَ
(Then do not set up rivals unto Allah (in worship) while you know (that He alone has the right to be worshipped)) (2:22).
The Two Sahihs record that Ibn Mas`ud said, "I said to the Messenger of Allah ﷺ , `Which evil deed is the worst with Allah' He said,
«أَنْ تَجْعَلَ للهِ نِدًّا وَهُوَ خَلَقَك»
(To take an equal with Allah, while He alone created you.)"
Also, Mu`adh narrated the Prophet's ﷺ statement,
«أَتَدْرِي مَا حَقُّ اللهِ عَلَى عِبَادِهِ؟ أَنْ يَعْبُدُوهُ وَلَا يُشْرِكُوا بِهِ شَيْئًا»
(Do you know Allah's right on His servants They must worship Him alone and refrain from associating anything with Him in worship.) Another Hadith states,
«لَا يَقُولَنَّ أَحَدُكُمْ مَا شَاءَ اللهُ وَشَاءَ فُلَانٌ، وَلكِنْ لِيَقُلْ: مَا شَاءَ اللهُ ثُمَّ شَاءَ فُلَان»
(None of you should say, `What Allah and so-and-so person wills. Rather, let him say, `What Allah wills, and then what so-and-so person wills.)
A Hadith with the same Meaning
Imam Ahmad narrated that Al-Harith Al-Ash`ari said that the Prophet of Allah ﷺ said,
«إِنَّ اللهَ عَزَّوَجَلَّ أَمَرَ يَحْيَى بْنَ زَكَرِيَّا عَلَيْهِ السَّلَامُ بِخَمْسِ كَلِمَاتٍ أَنْ يَعْمَلَ بِهِنَّ، وَأَنْ يَأْمُرَ بَنِي إِسْرَائِيلَ أَنْ يَعْمَلُوا بِهِنَّ وَأَنَّهُ كَادَ أَنْ يُبْطِىءَ بِهَا،فَقَالَ لَهُ عِيسَى عَلَيْهِ السَّلَامُ: إِنَّكَ قَدْ أُمِرْتَ بِخَمْسِ كَلِمَاتٍ أَنْ تَعْمَلَ بِهِنَّ وَتَأْمُرَ بَنِي إِسْرَائِيلَ أَنْ يَعْمَلُوا بِهِنَّ فَإِمَّا أَنْ تُبَلِّغَهُمْ وَإمَّا أَنْ أُبَلِّغَهُنَّ، فَقَالَ: يَا أَخِي إِنِّي أَخْشَى إِنْ سَبَقْتَنِي أَنْ أُعَذَّبَ أَوْ يُخْسَفَ بِي قَالَ: فَجَمَعَ يَحْيَى بْنُ زَكَرِيَّا بَنِي إِسْرَائِيلَ فِي بَيْتِ الْمَقْدِسِ حَتَّى امْتَلَأَ الْمَسْجِدُ، فَقَعَدَ عَلَى الشَّرَفِ فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ: إِنَّ اللهَ أَمَرَنِي بِخَمْسِ كَلِمَاتٍ أَنْ أَعْمَلَ بِهِنَّ وَآمُرَكُمْ أَنْ تَعْمَلُوا بِهِنَّ أَوَّلُهُنَّ: أَنْ تَعْبُدُوا اللهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا، فَإِنَّ مَثَلَ ذلِكَ كَمَثَلِ رَجُلٍ اشْتَرَى عَبْدًا مِنْ خَالِصِ مَالِهِ بِوَرِقٍ أَوْ ذَهَبٍ فَجَعَلَ يَعْمَلُ وَيُؤَدِّي غَلَّتَهُ إِلى غَيْرِ سَيِّدِهِ، فَأَيُّكُمْ يَسُرُّهُ أَنْ يَكُونَ عَبْدُهُ كَذلِكَ، وَإِنَّ اللهَ خَلَقَكُمْ وَرَزَقَكُمْ فَاعْبُدُوهُ وَلَا تُشْرِكُوا بِهِ شَيْئًا. وَآمُرَكُمْ بِالصَّلَاةِ فَإِنَّ اللهَ يَنْصِبُ وَجْهَهُ لِوَجْهِ عَبْدِهِ مَا لَمْ يَلْتَفِتْ فَإِذَا صَلَّيْتُمْ فَلَا تَلْتَفِتُوا. وَآمُرُكُمْ بِالصِّيَامِ فَإِنَّ مَثَلَ ذلِكَ كَمَثَلِ رَجُلٍ مَعَهُ صُرَّةٌ مِنْ مِسْكٍ فِي عِصَابَةٍ كُلُّهُمْ يَجِدُ رِيحَ الْمِسْكِ وَإِنَّ خَلُوفَ فَمِ الصَّائِم أَطْيَبُ عِنْدَ اللهِ مِنْ رِيحِ الْمِسْكِ. وَآمُرُكُمْ بِالصَّدَقَةِ فَإِنَّ مَثَلَ ذلِكَ كَمَثَلِ رَجُلٍ أَسَرَهُ الْعَدُوُّ فَشَدُّوا يَدَيْهِ إِلى عُنُقِهِ وَقَدَّمُوهُ لِيَضْرِبُوا عُنُقَهُ فَقَالَ لَهُمْ: هَلْ لَكُمْ أَنْ أَفْتَدِيَ نَفْسِي مِنْكُمْ فَجَعَلَ يَفْتَدِي نَفْسَهُ مِنْهُمْ بِالْقَلِيلِ وَالْكَثِيرِ حَتَّى فَكَّ نَفْسَهُ.وَآمُرُكُمْ بِذِكْرِ اللهِ كَثِيرًا وَإِنَّ مَثَلَ ذلِكَ كَمَثَلِ رَجُلِ طَلَبَهُ الْعَدُوُّ سِرَاعًا فِي أَثَرِهِ فَأَتَى حِصْنًا حَصِينًا فَتَحَصَّنَ فِيهِ وَإِنَّ الْعَبْدَأَحْصَنَ مَا يَكُونُ مِنَ الشَّيْطَانِ إِذَا كَانَ فِي ذِكْرِ الله»
(Allah commanded Yahya bin Zakariya to implement five commands and to order the Children of Israel to implement them, but Yahya was slow in carrying out these commands. `Isa said to Yahya, `You were ordered to implement five commands and to order the Children of Israel to implement them. So either order, or I will do it.' Yahya said, 'My brother! I fear that if you do it before me, I will be punished or the earth will be shaken under my feet.' Hence, Yahya bin Zakariya called the Children of Israel to Bayt Al-Maqdis (Jerusalem), until they filled the Masjid. He sat on the balcony, thanked Allah and praised him and then said, `Allah ordered me to implement five commandments and that I should order you to adhere to them. The first is that you worship Allah alone and not associate any with Him. The example of this command is the example of a man who bought a servant from his money with paper or gold. The servant started to work for the master, but was paying the profits to another person. Who among you would like his servant to do that Allah created you and sustains you. Therefore, worship Him alone and do not associate anything with Him. I also command you to pray, for Allah directs His Face towards His servant's face, as long as the servant does not turn away. So when you pray, do not turn your heads to and fro. I also command you to fast. The example of it is the example of a man in a group of men and he has some musk wrapped in a piece of cloth, and consequently, all of the group smells the scent of the wrapped musk. Verily, the odor of the mouth of a fasting person is better before Allah than the scent of musk. I also command you to give charity. The example of this is the example of a man who was captured by the enemy. They tied his hands to his neck and brought him forth to cut off his neck. He said to them, 'Can I pay a ransom for myself' He kept ransoming himself with small and large amounts until he liberated himself. I also command you to always remember Allah. The example of this deed is that of a man who the enemy is tirelessly pursuing. He takes refuge in a fortified fort. When the servant remembers Allah, he will be resorting to the best refuge from Satan.)
Al-Harith then narrated that the Messenger of Allah ﷺ said,
«وَأَنَا آمُرُكُمْ بِخَمْسٍ اللهُ أَمَرَنِي بِهِنَّ: الْجَمَاعَةِ وَالسَّمْعِ وَالطَّاعَةِ وَالْهِجْرَةِ وَالْجِهَادِ فِي سَبِيلِ اللهِ. فَإِنَّهُ مَنْ خَرَجَ مِنَ الْجَمَاعَةِ قِيدَ شِبْرٍ فَقَدْ خَلَعَ رَبْقَةَ الْإِسْلَامِ مِنْ عُنُقِهِ إِلَّا أَنْ يُرَاجِعَ وَمَنْ دَعَا بِدَعْوَى جَاهِلِيَّةٍ فَهُوَ مِنْ جُثَى جَهَنَّم»
قَالُوا: يَا رَسُولَ اللهِ وَإِنْ صَامَ وَصَلَّى؟ فَقَالَ:
«وَإِنَّ صَلَّى وَصَامَ وَزَعَمَ أَنَّهُ مُسْلِمٌ، فَادْعُوا الْمُسْلِمِينَ بِأَسْمَائِهِمْ عَلَى مَا سَمَّاهُمُ اللهُ عَزَّ وَجَلَّ الْمُسْلِمِينَ الْمُؤْمِنِينَ عِبَادَ الله»
(And I order you with five commandments that Allah has ordered me. Stick to the Jama`ah (community of the faithful), listen and obey (your leaders) and perform Hijrah (migration) and Jihad for the sake of Allah. Whoever abandons the Jama`ah, even the distance of a hand span, will have removed the tie of Islam from his neck, unless he returns. Whoever uses the slogans of Jahiliyah (the pre-Islamic period of ignorance) he will be among those kneeling in Jahannam (Hellfire).) They said, "O Messenger of Allah ﷺ ! Even if he prays and fasts" He said, (Even if he prays, fasts and claims to be Muslim. So call the Muslims with their names that Allah has called them: `The Muslims, the believing servants of Allah.')
This is a Hasan Hadith, and it contains the statement, "Allah has created and sustains you, so worship Him and do not associate anything with Him in worship." This statement is relevant in the Ayat (2:21-22) we are discussing here and supports singling Allah in worship, without partners.
Signs of Allah's Existence
Several scholars of Tafsir, like Ar-Razi and others, used these Ayat as an argument for the existence of the Creator, and it is a most worthy method of argument. Indeed, whoever ponders over the things that exist, the higher and lower creatures, their various shapes, colors, behavior, benefits and ecological roles, then he will realize the ability, wisdom, knowledge, perfection and majesty of their Creator. Once a bedouin was asked about the evidence to Allah's existence, he responded, "All praise is due to Allah! The camel's dung testifies to the existence of the camel, and the track testifies to the fact that someone was walking. A sky that holds the giant stars, a land that has fairways and a sea that has waves, does not all of this testify that the Most Kind, Most Knowledgeable exists"
Hence, whoever gazes at the sky in its immensity, its expanse, and the various kinds of planets in it, some of which appear stationary in the sky - whoever gazes at the seas that surround the land from all sides, and the mountains that were placed on the earth to stabilize it, so that whoever lives on land, whatever their shape and color, are able to live and thrive - whoever reads Allah's statement,
وَمِنَ الْجِبَالِ جُدَدٌ بِيضٌ وَحُمْرٌ مُّخْتَلِفٌ أَلْوَنُهَا وَغَرَابِيبُ سُودٌوَمِنَ النَّاسِ وَالدَّوَآبِّ وَالاٌّنْعَـمِ مُخْتَلِفٌ أَلْوَنُهُ كَذَلِكَ إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ
(And among the mountains are streaks white and red, of varying colours and (others) very black. And likewise, men and Ad-Dawabb (moving (living) creatures, beasts) and cattle are of various colours. It is only those who have knowledge among His servants that fear Allah) (35: 27-28).
Whoever thinks about the running rivers that travel from area to area bringing benefit, whoever ponders over what Allah has created on earth; various animals and plants of different tastes, scents, shapes and colors that are a result of unity between land and water, whoever thinks about all of this then he will realize that these facts testify to the existence of the Creator, His perfect ability, wisdom, mercy, kindness, generosity and His overall compassion for His creation. There is no deity worthy of worship except Allah, nor is there a Lord besides Him, upon Him we rely and to Him we turn in repentance. There are numerous Ayat in the Qur'an on this subject.
Ey İnsanlar! Yalnızca Rabbinize ibadet ediniz. Çünkü sizi ve sizden önceki ümmetleri yaratan odur. Emirlerini yerine getirip yasaklarından sakınarak ibadetlerinizi yalnızca O'na yapınız. Böylece bu davranışınız umulur ki, kendiniz ile Allah'ın azabı arasında bir koruma olur.
"Hai manusia, sembahlah Tuhanmu yang telah mencipta-kanmu dan orang-orang sebelummu, agar kamu
bertakwa. Dia-lah yang menjadikan bumi sebagai hamparan bagimu dan langit se-bagai atap, dan Dia
menurunkan air (hujan) dari langit, lalu Dia menghasilkan segala
buah-buahan dengan hujan itu sebagai rizki untukmu; karena itu janganlah kamu mengadakan
sekutu-sekutu bagi Allah, padahal kamu mengetahui." (Al-Baqarah: 21-22).
(21) Ini adalah perintah yang bersifat umum bagi seluruh manusia dengan
sebuah perintah yang umum, yaitu ibadah yang mencakup menaati perintah-perintah Allah, menjauhi
larangan-laranganNya, dan mempercayai kabar-kabarNya. Allah تعالى meme-rintahkan mereka kepada
tujuan diciptakannya mereka, di mana Allah berfirman,
﴾ وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ 56 ﴿
"Dan tidaklah Aku menciptakan jin dan manusia melainkan supaya mereka menyembahKu." (Adz-Dzariyat: 56).
Kemudian Allah mengemukakan dalil yang menunjukkan kewajiban beribadah kepadaNya semata, yaitu
karena Dia-lah Rabb kalian yang telah menganugerahkan kepada kalian berbagai macam nikmat, lalu
Dia menciptakan kamu setelah (sebelumnya) kamu tidak ada dan Dia juga
yang menciptakan orang-orang se-belum kamu.
(22) Dan Dia memberikan nikmat kepada kamu dengan nikmat-nikmat
lahiriyah maupun batiniyah, Dia menjadikan untukmu dunia ini sebagai hamparan yang menjadi
tempat kamu menetap, dan kamu mengambil manfaatnya dengan membangun rumah, pertanian,
pembajakan, dan berkelana dari suatu tempat menuju tempat lain, dan lain sebagainya dari
bentuk-bentuk pe-manfaatannya, lalu Dia menjadikan langit sebagai atap bagi rumah tempat tinggal
kalian dan menyediakan manfaat-manfaat yang merupakan kebutuhan pokok hidup kalian dan kebutuhan
dasar, seperti matahari, bulan, dan bintang, ﴾ وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءٗ ﴿ "dan Dia menurunkan air hujan dari langit." Langit adalah segala yang ada di atas kalian, oleh karena itu para ahli tafsir berkata, "Maksud dari langit di sini adalah awan, di mana Allah تعالى menurunkan air hujan darinya, ﴾
فَأَخۡرَجَ بِهِۦ مِنَ ٱلثَّمَرَٰتِ ﴿ "lalu Dia menghasilkan dengan hujan itu segala buah-buahan," seperti biji-bijian dan hasil-hasil dari pohon kurma, buah-buahan, tanaman dan lain sebagainya, ﴾
رِزۡقٗا لَّكُمۡۖ ﴿ "sebagai rizki untukmu," yang dengannya kamu mendapatkan rizki, kamu makan, kamu hidup, dan kamu bahagia. ﴾
فَلَا تَجۡعَلُواْ لِلَّهِ أَندَادٗا ﴿ "Karena itu janganlah kamu mengadakan sekutu-sekutu bagi Allah," yakni yang diserupakan dan yang disepadankan dari makhluk-makhlukNya, lalu kamu menyembahnya sebagaimana kamu me-nyembah Allah, kamu mencintainya sebagaimana kamu mencintai Allah, padahal mereka itu sama saja seperti kalian, mereka adalah makhluk yang diciptakan, diberi rizki, dan diatur, di mana mereka tidak memiliki seberat biji atom pun di bumi dan tidak pula di langit, serta mereka tidak dapat memberikan manfaat kepadamu dan tidak juga menimpakan mudarat.
﴾ وَأَنتُمۡ تَعۡلَمُونَ ﴿ "Padahal kamu mengetahui," bahwasanya Allah tidak memiliki sekutu, tidak pula kesamaan, tidak pada mencipta, memberi rizki, dan mengatur semesta, tidak pula pada peribadahan dan kesempurnaan, lalu bagaimanakah kamu menyembah tuhan-tuhan lain bersamaNya padahal kalian mengetahuinya? Hal ini merupakan perkara yang paling mengherankan dan yang paling bodoh.
Ayat ini menyatukan antara perintah untuk beribadah hanya kepada Allah semata dan larangan dari beribadah kepada selain Allah, dan penjelasan akan dalil yang sangat jelas atas kewajiban beribadah kepadaNya dan batilnya beribadah kepada selainNya, yaitu penyebutan tauhid rububiyah yang mengandung keesaanNya dalam mencipta, memberi rizki, dan mengatur semesta. Lalu apa-bila setiap orang menetapkan bahwasanya tidak ada sekutu bagi Allah dalam hal itu, maka itulah yang seharusnya, maka haruslah seperti itu juga penetapannya bahwasanya Allah itu tidak ada se-kutu bagiNya dalam beribadah kepadaNya. Ini adalah dalil logika yang paling terang atas keesaan Sang Pencipta, Allah تعالى dan batil-nya kesyirikan.
Dan FirmanNya, ﴾ لَعَلَّكُمۡ تَتَّقُونَ ﴿ "Agar kamu bertakwa," kemung-kinan maknanya adalah, bahwasanya karena
kamu sekalian ber-ibadah hanya kepada Allah semata, maka dengan hal itu kalian telah menjaga
diri kalian sendiri dari murka dan azabNya, karena kalian telah melakukan sebab yang mendorong
hal tersebut. Ke-mungkinan lain maknanya adalah, bahwasanya jika kamu menyem-bah Allah semata,
niscaya kamu menjadi golongan orang-orang bertakwa yang memiliki sifat ketakwaan. Kedua arti ini
adalah benar, dan keduanya saling berkaitan, karena barangsiapa yang melakukan ibadah secara
sempurna, niscaya ia menjadi golongan orang-orang bertakwa, dan barangsiapa yang tergolong dalam
orang-orang bertakwa, pastilah ia akan memperoleh keselamatan dari azab dan murka Allah.
O, sizin için yeryüzünü kullanılmaya hazır bir şekilde dümdüz kıldı ve gökyüzünü de üzerine sağlam bir şekilde bina etti. Sizlere bir rızık olarak yağmur nimetini indirerek yeryüzünde çeşitli meyveler bitiren O'dur. Allah'a ortak ve benzerler edinmeyin. Sizler Allah -Azze ve Celle-'den başka yaratıcı olmadığını biliyorsunuz.
Dialah yang telah menjadikan bumi terhampar sebagai tempat berpijak bagimu dan menciptakan langit di atasnya dengan bangunan yang kokoh dan Dialah yang memberi kenikmatan dengan menurunkan air hujan, sehingga bisa menumbuhkan beragam buah-buahan di muka bumi sebagai rezeki bagi kalian. Oleh karena itu, janganlah kalian menyekutukan dan menyamakan Allah dengan apa pun, sedangkan kalian tahu bahwasanya tidak ada pencipta selain Allah -'Azza wa Jalla-.
C’est Lui qui a fait pour vous, de la Terre, une étendue nivelée et a fait que le ciel soit solidement bâti au-dessus d’elle. Il est le Bienfaiteur (`al-mun’imu) qui fait tomber la pluie et qui fait sortir de la terre des récoltes variées pourvoyant ainsi à votre subsistance. N’attribuez donc pas à Allah des associés et des semblables alors que vous savez qu’il n’existe pas d’autre créateur qu’Allah.
Es Él Quien hizo para ustedes de la Tierra una extensa planicie y ha construido un cielo sobre ella. Él es el Benefactor que hace caer la lluvia y que hace brotar de la tierra frutos variados para su sustento. Por lo tanto, no reconozcan otros dioses junto con Al‑lah, ahora que saben que no existe otro creador más que Él.
Ngài (Allah) là Đấng đã tạo trái đất bằng phẳng cho các ngươi để các ngươi di chuyện và đi lại dễ dàng, đã tạo bầu trời như một mái che bên trên các ngươi, và Ngài đã ban bố ân huệ của Ngài cho các ngươi qua việc ban mưa xuống để làm mọc ra cây trái đủ loại thành nguồn thực phẩm cho các ngươi. Cho nên, các ngươi chớ đừng dựng lên cùng với Ngài những đấng ngang vai trong khi các ngươi thừa biết không có Đấng Tạo Hóa nào khác ngoài Ngài.
That is to say, once one has understood that, in reality, Allah alone is the Creator and the Provider, one will have also understood that no one else can be worthy of worship and of being associated with Allah as an equal or rival god.
To sum up, these two verses call men to what is the essential purpose of sending down all the Divine Books and all the prophets – Tauhid توحید ، or the affirmation and the worship of the one God.
Tauhid توحید is a doctrine which has an all-pervading and radically transforming impact on every sphere of human life, internal as well as external, individual as well as collective. For, once a man comes to believe that there is only One Being who alone is the Creator, the Lord and Master of the universe, who alone is all-powerful and ordains the slightest movement of the smallest atom, and without whose will no one can harm or do good to another - such a man, rich or poor, in joy or sorrow, would always look only towards that One Being, and gain the insight to discover behind the veil of apparent causes the workings of the same Omnipotence.
If our modern worshippers of 'energy' only had some understanding of the doctrine of Tauhid توحید ، they would easily see that power resides neither in steam nor in electricity, but that the source of all powers is the One Being who has created steam and electricity. To know this, however, one must have insight. The greatest philosopher in the world, if he fails to see this truth, is no better than the rustic fool who saw a railway-train move at the waving of a green flag and stop at the waving of a red flag, and concluding that it was the power of the green and red flags that controlled the movement of the huge train, made an obeisance to them. People would laugh at the rustic, for he did not know that the two flags are merely signs, while the train is actually run by the driver, or, better still, by the engine. A more perceptive observer would ascribe the function to the steam inside the engine. But he who believes in the One God would laugh at all these wise men, for he can see through the steam, the fire and the water even, and discover behind the appearances the might of the One and Only Being who has created fire and water, and whose will makes them perform their allotted functions.
Employs the Arabic particle l` alla which indicates an expectation or hope, and is used on an occasion when it is not definite that a certain action or event would necessarily be actualized. Now, if one does really possess Iman ایمان (faith) and does really believe in Tauhid ٰتوحید ، one would, in consequence definitely attain salvation and go to Heaven, as Allah Himself has promised. But here the certainty has been expressed in terms of an expectation or hope in order to make man realize that no human action by itself and in itself can bring salvation as a necessary reward. One can attain salvation and go to Heaven only by the grace of Allah alone. The ablility to perform good deeds, and Iman ایمان itself is only a sign of divine grace, not the cause.
The next verse recounts some other qualities of Allah with regard to the act of nurturing, with the difference that while verse 21 spoke of the bounties of Allah pertaining to the human self, verse 22 speaks of those pertaining to man's physical environment. Since man's being basically has two dimensions, one internal (Anfus انفس) and the other external (Afaq آفاق), the two verses, in a summary way, encompass all the kinds of blessings that descend on man from Allah.
Among the cosmic bounties, the first to be mentioned is the earth which has been made a bed for man. It is neither soft and fluid like water on which one cannot settle, nor hard like stone or steel that should make it difficult to be harnessed for man's purposes, but has been given a middle state between the soft and the hard for man to utilize it conveniently in his daily life. The Arabic word, Firash فراش (bed), which literally means 'something spread out', does not necessarily imply that the earth is not round, for the great globe of the earth, in spite of being round, appears to be flat to the onlooker, and the usual way of the Holy Qur'an is to describe things in an aspect which should be familiar to an average man, literate or illiterate, city dweller or rustic.
The other bounty is that the sky has been made like an ornamented and beautiful ceiling. The third is that Allah sent down water from the sky. This, again, does not necessarily mean that water comes down directly from the sky without the medium of clouds - even in everyday idiom, a thing coming down from above is said to be coming from the sky. The Holy Qur'an itself, on several occasions, refers to Allah sending down water from the clouds:
ءَاَنْتُمْ اَنْزَلْتُمُوْهُ مِنَ الْمُزْنِ اَمْ نَحْنُ الْمُنْزِلُوْنَ
"Did you send it down from the clouds, or did We send it?" (56:69)
وَّاَنْزَلْنَا مِنَ الْمُعْــصِرٰتِ مَاۗءً ثَجَّاجًا
"And have sent down from the rain-clouds abundant water." (78:14)
The fourth bounty is to bring forth fruits with this water, and to provide nourishment to man from them.
The first three of these bounties are of an order in which man's effort or action, his very being even, does not enter at all. There was no sign of man when the earth and the sky already existed, and clouds and rain too were performing their functions. As for these things, not even an ignorant fool could ever fancy that all this could be the work of a man or an idol, or of a created being. In the case of producing fruits and making them serve as nourishment for man, however, a simpleton may, on a superficial view, attribute this to human effort and ingenuity, for one can see man digging the earth, sowing the seed and protecting the plants. But the Holy Qur'an has, in certain verses, made it quite clear that human effort has nothing to do with the act of growing trees and bringing out fruits, for human activity accomplishes nothing more than removing the hindrances to the birth and growth of a plant, or protecting it from being destroyed. Even the water which feeds the plant is not the creation of the farmer - all he does is to make the water reach the plant at the proper time in a proper quantity. The actual birth and growth of the tree, and the putting forth of leaves, branches and fruits is the work of Divine Power, and of no one else. Says the Holy Qur'an :
أَفَرَأَيْتُم مَّا تَحْرُثُونَ ﴿63﴾ أَأَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ ﴿64﴾
"Have you considered the soil you till? Is it you that give them growth or We ? " (56:63)
The only answer which man can find to this question posed by the Holy Qur'an is that undoubtedly it is Allah alone who makes the plants grow.
In short, this verse mentions four qualities of Allah which cannot possibly be found in a created being. Having learnt from these two verses that it is Allah, and no one else, who brings man into existence out of nothingness, and provides the means of his sustenance through the earth, the sky, the rains and the fruits, one cannot, if one possesses a little common sense, help acknowledging that Allah, and no one else, is worthy of all worship and obedience, and that the ultimate iniquity is to turn away from Him who made man exist and gave him the means of survival and growth, and to prostrate oneself before others who are as helpless as man. Allah has put man at the head of all His creatures so that the universe should serve him, while he should totally devote himself to the worship and remembrance of Allah and obedience to Him without distraction. But there are men so given to their indolence and ignorance that they forget the One God, and in consequence, have to serve a billion gods.
In order to rescue men from this slavery to others, the Holy Qur'an says at the end of this verse:
فَلَا تَجْعَلُوا لِلَّـهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ ﴿22﴾
"So, do not set up parallels to Allah when you know."
It is He Who made the earth like a carpet spread out in front of you and it is He Who masterfully constructed the sky over you. Through His grace rain falls, producing different crops from the earth, as produce for you. Do not, then, consider others to be equal to Allah, when you know that He alone is worthy of being worshipped.
Sapagkat Siya ay ang gumawa para sa inyo ng lupa bilang banig na nakalatag at gumawa ng langit mula sa ibabaw nito na tinibayan ang pagkakapatayo at Siya ang Tagabiyaya sa pamamagitan ng pagpapababa ng ulan kaya nagpatubo Siya sa pamamagitan nito ng sarisaring bunga mula sa lupa upang maging panustos. Kaya huwag kayong gumawa para kay Allāh ng mga katambal at mga itinutulad habang kayo ay nakaaalam na walang tagalikha kundi si Allāh – kamahal-mahalan Siya at kapita-pitagan.
È Lui ad aver esteso la terra per voi, e stabilì il cielo al di sopra di essa come una struttura solida; è Lui a concedere la grazia facendo scendere la pioggia, che fa germogliare i vari frutti della terra, affinché siano un sostentamento per voi. Quindi non associate altri ad Allāh, e sappiate che, in verità, non vi è un Creatore all'infuori di Allāh, l'Onnipotente, Gloria Sua.
On je Taj Koji vam je Zemlju učinio prostrtom i spremljenom za život na njoj, i Koji je nebo iznad vas učinio čvrstim zdanjem. On je dao blagodat kiše koju je učinio uzrokom raznovrsnih plodova, da bi to bila opskrba –pa Mu ne pridružujte sudruge i nikog Njemu sličnim ne činite, a znate da nema stvoritelja mimo Allaha.
E se, in verità, voi gente siete in dubbio sul Corano rivelato al Nostro Servo, Muħammed ﴾Pace e Benedizione di Allāh siano su di luiﷺ﴿, vi sfidiamo ad opporvi ad Esso, portando una Surah simile, anche la più breve, e chiamate chi potete, tra i vostri sostenitori, se siete veritieri nelle vostre pretese.
The Guidance which the Holy Qur'an provides to man rests on two basic principles - Tauhid توحید (the Oneness of God) and Risalah (Prophethood). The two preceding verses (21 and 22) affirm the Oneness of God in presenting certain acts peculiar to Allah alone as a proof; these two verses (23 and 24) affirm the prophethood of Muhammad ﷺ in presenting the word of Allah as a proof. In both the places, the mode of argument is the same. The preceding verses mention certain things which no one could or can do except Allah - for example, creating the sky and the earth, sending down water from the sky, bringing forth fruits with water; and the point of the argument is that since no one except Allah can do these things, no one else can be worthy of being worshipped. These two verses refer to a kind of speech which cannot possibly come from anyone except Allah, and the like of which no human being can ever produce just as the helplessness of man and other creatures in the matter of creating the sky and the earth etc. is a demonstration of the fact that these are the acts of Allah alone, in the same way the helplessness of all created beings in the matter of producing something equal to or resembling the Word of Allah is a demonstration of the fact that this is the Word of Allah alone. Here the Holy Qur'an challenges all men the world over, those of the present and those of the future, to produce even a small passage like this, if they suppose it to be the work of a man, for other men may also be capable of accomplishing what one man has achieved. In case individuals should fail in such an effort, the Holy Qur'an allows them the facility of calling to their aid all possible helpers - they could even hold an international 'workshop' for the purpose. The next verse fore-warns them that such a venture would never succeed, and threatens with the fires of hell, for having once acknowledged his inability to produce something to equal the Holy Qur'an, which is a clear evidence of its being the word, not of man but of a Being who stands above all created things, if a man still persists in his disbelief, he is only seeking a place in hell. The Holy Qur'an asks men to beware of such a fate.
The Miraculous Qur'an is a prophethood of Muhammad ﷺ
Thus, the verses, in emphasizing the miraculous character of the Holy Qur'an, present it as the evidence of the prophethood of Muhammad ﷺ and of his truth. No doubt, the miracles of the Holy Prophet ﷺ are innumerable, each more marvelous than the other, but in mentioning only one of these here - one that pertains to the sphere of knowledge, namely, the Holy Qur'an - Allah has pointed out that this is the greatest. Even among the miracles of all the prophets (علیہم السلام) this particular miracle has a special distinction. It has been the way of Allah to show His omnipotence by manifesting some miracles through each prophet or messenger. But each miracle appears with a certain prophet, and ends with him. The Holy Qur'an, on the contrary, is a miracle which is to survive till the end of time.
As for the phrase: وَإِن كُنتُمْ فِي رَيْبٍ :"And if you are in doubt," we may remark that the verse employs the Arabic word, raib رَيْب for 'doubt'. According to Imam Raghib al-Isfahani, raib رَيْب signifies a kind of hesitation or indecision or suspicion which has no basis, and can therefore be easily overcome with the help of a little reflection. That is why the Holy Qur'an says that having this kind of doubt (raib رَيْب) is not consistent with being a man of knowledge, even if he were not a Muslim:
وَلَا يَرْتَابَ الَّذِينَ أُوتُوا الْكِتَابَ وَالْمُؤْمِنُونَ
"So that the people of the Book and Muslims should have no doubt". (74:31)
Similarly, at the very beginning of the Surah Al-Bagarah the Holy Qur'an refers to itself as the Book :"In which there is no doubt (raib رَيْب)." In the present verse again it uses the word raib رَيْب to say: وَإِن كُنتُمْ فِي رَيْبٍ :"if you are in doubt", the implication being that the truths enunciated by the Holy Qur'an are so clear and evident that there is no room for any hesitation or indecision or suspicion to arise except for those who do not possess knowledge.
As for the people who hesitate in accepting the Holy Qur'an as the Word of Allah, and suspect that it is the work of the Holy Prophet ﷺ or of some other man, the verse proposes an easy test - they should produce a passage (a Surah) resembling or equalling the Holy Qur'an in order to substantiate their claim; but if they fail, they should finally acknowledge the Holy Qur'an to be undoubtedly the Word of Allah. The Arabic word "Surah" means a "limited or definite piece"; as a technical term, a Surah is a passage of the Holy Qur'an which has been set apart from other passages by Divine Commandment (Wahy وحی), there being 114 Surahs in the Holy Qur'an, some long and others very short. The present verse uses the word Surah without the definite article "Al', and hence includes the shortest of the Surahs in the challenge thrown out to the doubters.
At this point, the objection can arise that the failure of one man or one group of men does not necessarily argue the inability of another man or group in the matter. The Holy Qur'an meets this objection by declaring:
وَادْعُوْا شُهَدَاۗءَكُمْ مِّنْ دُوْنِ اللّٰهِ اِنْ كُنْتُمْ صٰدِقِيْنَ
"And do call your supporters other than Allah, if you are true".
The Arabic word used here is Shuhada شُهَدَا ، the plural or Shahid which signifies 'one who is present'- a witness is called a Shahid شھید ، for he has to be present in the court of law. In this verse, the word Shuhada- شُهَدَا '' refers either to men in general - implying that the doubters could call to their aid any men whatsoever from anywhere in the world -, or specifically to the idols of the disbelievers of Makkah who thought that these blocks of stone would appear on the, Day of Judgment as witnesses in their favour.
The next verse foretells that the doubters shall never succeed, even if they tried with all their individual or collective might, in producing a passage which could resemble the Holy Qur'an. If they should still persist in their denial, the verse threatens them with the fire of Hell, which has already been prepared for such stubborn disbelievers.
The infidels of Makkah, history tells us, were ready to give up their very lives for the purpose of obliterating Islam. In throwing out to them this challenge, the Holy Qur'an gave them an easy chance of accomplishing their purpose, and even hurt their tribal sense of honour by predicting that they would never be able to take up the challenge. And yet not a single contender came up for the trial, which was a clear admission of their helplessness and an acknowledgment of the Holy Qur'an being the Word of Allah. This fact establishes the Holy Qur'an as the evident miracle of the Holy Prophet ﷺ . Since the challenge still stands, the miracle too lives on, and shall live to the end of the world.
The Holy Qur'an: A living miracle
As for the Holy Qur'an being a miracle, the subject has been thoroughly discussed in scores of books by the greatest scholars in all the ages and in different languages. We may mention a few outstanding ones: Nazm نظم al-Qur'an by al-Jahiz, written in the 3rd century A.H.; 'I'jaz al-Qur'an' by Abu 'Abdullah Wasiti, written early in the 4th century; a small book, اعجاز 'I'jaz al-Qur'an' by Ibn 'Isa Rabbani, written later in the 4th century; a long and comprehensive book, اعجاز 'I'jaz al-Qur'an' by Qadi Abu Bakr Bagillani, written early in the 5th century; the subject has also been discussed at length in well-known books like Al-Itqan' by Jalal al-Din al-Suyati, 'Al-Khasa'is al-Kubra' by the same author, 'At-Tafsir al-Kabir' by Imam Razi, and 'Ash-Shifa' by Qadi 'Iyad; more recently still, اعجاز 'I'jaz al-Qur'an', by Mustafa Sadiq al-Rafi'i', and 'Al-Wahy al-Muhammadi' by Sayyid Rashid Rid-a; and finally 'I'jaz al-Qur'an' by Shabbir Ahmad Uthmani. We may, in passing, draw attention to another peculiar quality of the Holy Qur'an that, beside comprehensive and voluminous commentaries, scores of books have been written on different aspects of the Book of Allah and on the innumerable considerations which arise from it.
We cannot provide even a brief resume of all that has been written on the subject, the literature being so vast. We shall, however, give a few brief indications as to why the Holy Qur'an is held to be a miracle of the Prophet of Islam: ﷺ
Qualities that make the Qur'an a miracle
(1) The Holy Qur'an is incomparable for its comprehensiveness even among the Sacred Books of the world; on the one hand, it brings to man the ultimate knowledge of a metaphysical order, and, on the other, provides guidance for all the spheres of human life, spiritual or physical, individual or collective. Those who suspect the Book to have been the product of a human agency should remind themselves of the simple fact that it appeared at a time and in a place which offered no facilities for acquiring the kind of education which is necessary for composing such a book - in fact, the Arabs were in those days known as the Ummiyyun, 'the illiterates', and that the Book came through the Holy Prophet ﷺ who could not even read or write, and who had not tried to learn even the arts of poetry and rhetoric on which the Arabs prided themselves. This fact, in itself, is nothing short of a miracle.
(2) The Holy Qur'an is, no doubt, guidance for all men without any distinction of time or place, but the first to be addressed were the Arabs of the Age of Ignorance. In affirming that no human being could produce even a few verses comparable to its own, the Holy Qur'an did not confine the challenge merely to the richness of meaning and the quality of wisdom, but included the mode of expression as well. Now, the 'illiterates' of Arabia had no pretensions to wisdom or knowledge, but they certainly fancied themselves for their eloquence - to them, the aliens were just 'The Dumb' (Al-'Ajam العجم). And some of them were so mad in their hostility to the Holy Prophet ﷺ that, if they could see a chance of hurting him in doing so, they would readily have slit their own throats out of sheer spite. And yet no one came forward to accept the challenge. This helplessness in a contest which should have been easy for a people so gifted with a spontaneous eloquence - does it not argue that the Holy Qur'an is not the word of man, but the Word of Allah? As a matter of fact, the most discriminating among the contemporary Arabs did admit, though in private, that the Holy Qur'an was inimitable; some of them had the honesty to say so in public and some accepted Islam, while others in spite of this admission, could not give up the ways of their forefathers, or sufficiently overcome tribal rivalries, particularly their hostility to Banu ` Abd Munaf, the tribe of the Holy Prophet ﷺ to embrace Islam.
Jalal al-Din al-Suyuti (رح) has, in his 'Al-Khasa'is al-Kubra', reported a number of incidents which illustrate the point. When the Holy Prophet ﷺ and the Holy Qur'an began to attract the attention of people even outside Makkah, the enemies of Islam became worried about the huge crowds that would assemble there for the annual pilgrimage and would be likely to fall under his spell. Their tribal chiefs wanted to find an effective stratagem to prevent such a situation from arising, and they referred the problem to Walid ibn Mughirah, the eldest and the wisest among them. To begin with, they suggested that they could tell the pilgrims that the Holy Qur'an was (May Allah forgive us for reporting a blasphemy) only the ravings of a lunatic. But Walid could foresee that when the pilgrims heard the Holy Prophet ﷺ speaking with such lucidity and eloquence, they would immediately know that the allegation was not true. Next they thought of dismissing him as a mere poet. But Walid warned them that, an understanding of the arts of poetry being innate in most Arabs, the pilgrims would easily see that he was no poet. Then, they considered the possibility of putting him down as one of the soothsayers. But Walid feared that they would again discover how false the imputation was, and would only turn against the accusers. In summing up his own impression of the Holy Qur'an, he said: "By God, there is not a single man among you who knows more about Arabic poetry than me. And, by God, I find in this speech a kind of sweetness and grace which I have never found in the speech of any poet or of any eloquent man." After a good deal of thought, he finally advised them to accuse the Holy Prophet ﷺ of being a sorcerer who employed his black art in separating sons from fathers, and wives from husbands.
Exactly the same was the impression made by the Holy Qur'an on many other people, who expressed similar views - for example, Nadr ibn Harith, a tribal chief; Unais, the brother of the blessed Companion, Abu Dharr; As'ad ibn Zurarah, another tribal chief, and Qais ibn Nasibah of the Banu Sulaim tribe. Even the vilest enemies of the Holy Prophet ﷺ like Akhnas ibn Shariq, Abu Sufyan and, of all persons, Abu Jahl himself are reported to have stealthily crept in the darkness of night to the house of the Holy Prophet ﷺ to hear him reciting the Holy Qur'an, and to have been so entranced by the Word of Allah that they could not tear themselves away from the place till it was dawn. Yet they continued to be stubborn in their denial, for, as Abu Jahl confessed in so many words, they had been successfully vying with the tribe of Banu ` Abd Munaf in all possible virtues, but now that their rivals had produced a prophet, they could not come up with something to match the claim.
In short, the Arabs failed to take up the challenge of the Holy Qur'an, and admitted their helplessness; nor has anyone else succeeded in the attempt since then - all of which goes to show that the Holy Qur'an can only be the Word of Allah, not of man.
(3) The Holy Qur'an made many predictions about future events, and things turned out to be exactly as it had declared. For example, the infidels of Makkah were not prepared to believe the prophecy that the people of Rum روم ، or the Byzantians, would finally rout the Persians after having suffered an initial defeat. The infidels made it a point of honour, and put a wager on it, but were humiliated to see the prophecy come true before the stipulated period of ten years was over.
(4) The Holy Qur'an gives a clear account of some of the earlier prophets, of their Shari’ ah and of their peoples, and of many historical events since the beginning of the world. Even the best scholars among the Jews and the Christians did not possess such exact information. The Holy Prophet ﷺ ، who had never attended a school nor been in the company of a learned man, could not have provided all these details for himself without having received the knowledge from Allah.
(5) Several verses of the Holy Qur'an disclosed what certain people had tried to keep concealed in their hearts, and they had to confess that this was just what they had been thinking. We shall cite only two instances.
اِذْ ھَمَّتْ طَّاۗىِٕفَتٰنِ مِنْكُمْ اَنْ تَفْشَلَا
"When two of your battalions thought of falling away..." (3:122)
يَقُولُونَ فِي أَنفُسِهِمْ لَوْلَا يُعَذِّبُنَا اللَّـهُ بِمَا نَقُولُ
"They say in their hearts, Why does Allah not punish us for what we say?'
(6) The Holy Qur'an predicted that such and such men would not be able to do such and such things, and then it turned out that, in spite of having the power, they could not do these things. The Jews claimed to be the 'Chosen of God' and His friends. Since one is always eager to meet one's friends, the Holy Qur'an asked them to substantiate their claim by wishing for death and for going back to Allah, but at the same time declared وَلَا يَتَمَنَّوْنَهُ أَبَدًا :"And they shall never wish for it" (62:7). Now, expressing a wish for death should not be difficult for anyone, if he wishes to establish his bonafides; for the Jews in particular, it would have been an easy way of refuting the Holy Qur'an. But, in spite of all their hatred for the Holy Prophet ﷺ they knew in their hearts that the Holy Qur'an was the Book of Allah, and feared that if they told a lie in this matter, they would actually die. And they kept quiet.
(7) When the Holy Qur'an is recited (in Arabic, of course), it affects in a strange and indefinable way the heart of even a casual listener, Muslim or non-Muslim. History reports many instances of people accepting Islam merely because they happened to be passing by when the Holy Prophet ﷺ was reciting the Holy Qur'an - such was the case, for example, of the blessed Companion Jubair ibn Mut'im ؓ .
(8) The best book in the world, if read four or five times, begins to lose its charm even for the most fervent admirer. But the peculiar quality of the Holy Qur'an, and of it alone, is that the more one reads or recites it, the more eager one becomes to do so again and again. Even among the sacred books of the world, the Holy Qur'an is unique in this respect.
(9) The sacred books of many religions have been lost or no longer exist in an integral and authentic form. But Allah has promised in the Holy Qur'an that He Himself will protect this Book, and preserve it against the slightest change upto the end of time. During the fourteen centuries of the history of Islam, millions of copies, written by hand or printed, have been spread all over the globe as no other sacred book has been. But in this respect the greatest miracle of the Holy Qur'an is that in all the ages and in all the places where Muslims have lived, there have been millions of people who have known the Book by heart without the alteration of a single consonant or vowel. So, Allah has preserved His Last Book not merely in the shape of written words, but, above all in the hearts of men. Allah is Ever-Living, so will His Word live forever beyond the interference of created beings.
(10) There is no other book which should comprehend all the forms of knowledge and wisdom in so short a space as does the Holy Qur'an, fulfilling all possible spiritual needs of man, and providing him with guidance for all the spheres of his internal or external, individual or social activity.
(11) It is not merely a theoretical guidance that the Holy Qur'an has offered. Which other book, sacred or otherwise, has had such a vast and deep impact on the history of mankind in such a short time? Which other book has brought about such a radical change in the individual and collective life of millions of men within the space of a few years? For when the Holy Prophet ﷺ departed from this world, Islam had, in spite of all opposition and without the modern media of communication, already established a new order of life all over the Arabian peninsula, and within the next few decades the message of the Holy Qur'an had reached India on one side, and Spain on the other. Can such pervasiveness be anything but a miracle?
Answers to some doubts
Before we leave the subject, we may also deal with certain doubts which have been expressed with regard to the miraculous nature of the Holy Qur'an. It has, for example, been suggested that some people, at one time or another, must have taken up the challenge of the Holy Qur'an, and produced something comparable to it, but their compositions have not been preserved and have not come down to us. But the objection is fanciful. The number of people hostile to Islam has, in any age, been much larger than that of Muslims, and they have possessed far greater and much more efficacious means of publicity than Muslims ever have. If any seemingly successful attempt had been made to produce an imitation of the Holy Qur'an, it would not only have been preserved but also been widely publicised. After all, the infidels of Makkah used to bring all kinds of wild and fanatic charges against the Holy Prophet ﷺ For instance, they accused him of having learnt all that he taught from the monk, Buhira whom he had met only once in Syria; or, they imputed the Holy Qur'an to the authorship of a Roman slave who, being an alien, could not have been a master of the Arabic language and of the characteristically Arab form of eloquence - the Holy Qur'an itself has reported this calumny. But even they, for all their venom, never pretended to have produced something resembling the Holy Qur'an. Anyhow, whatever funny or flimsy attempts have been made to match the Holy Qur'an are on record in the books of history. For example, Musaylama کّذاب of Yemen, known as the Great Liar, came out with a string of obscenities as a reply to the Word of Allah, but his own people dismissed them for what they were worth. At a later date, the famous man of letters, ` Abdullah Ibn al-Muqaffa' thought of trying his wits against the Holy Qur'an, but soon gave up in despair.ll
11. A latter-day adventurist has been the Irish novelist James Joyce who congratulated himself on having faced up to the Challenge of the Holy Qur'an in his "Finnegans Wake". Soon recognized to be at least very funny, this book can already be seen to be going up in a smoke of jokes.
The point, however, is that if someone had really produced even three or four verses comparable to those of the Holy Qur'an, the matter could not have gone without being passed down to us at least by the enemies of Islam. Of late a different kind of objection has sometimes been raised. They say that the impossibility of successfully imitating a book does not by itself argue that it is the Word of Allah or a miracle, for poets like Shakespeare or Hafiz too have never been imitated successfully. But a miracle is, by definition, something which occurs without the like means having been employed. Every poet or writer in the world, even the greatest, is known to have undergone a process of education and training in his art, and to have made use of certain means and methods which are humanly possible. But the Holy Prophet ﷺ ، as we have said before, did not even know reading or writing, and was never interested in learning the arts of eloquence. Moreover, it is not merely a question of literary style. In considering the Holy Qur'an as a miracle, we must, above all, take into account the spiritual efficacy and. the transforming power it has, and which it has been showing these last fourteen hundred years.12
12. We may conclude this discussion by quoting a passage from the well-known scholar of comparative religion and traditional civilizations, Frithjof Schuon: The superhuman value of a revealed Book cannot be apparent in an absolute fashion from its earthly form, nor from its conceptual content alone; in reality, the Divine and therefore miraculous quality of such a Book is of an order quite other than that of the most perfect dialectic or the most brilliant poetry. This quality shows itself first of all in a richness of meanings - a feature that is incapable of being imitated - and also in what might be called the underlying divine 'magic' which shines through the formal expression and proves itself by its results in souls, and in the world, in space and in time. Only this Divine substance can explain the spiritual and theurgic efficacy of the Qura'nic verses, with its consequences in miraculously rapaid expansion of primitive Islam in the conditions in which it took place, as well as in the stability of Moslem institutions and the extraordinary fruitfulness of Islamic doctrine." ("Dimensions of Islam", London, 1970 page 55).
23- Eğer kulumuza parça parça indirdiğimiz (bu Kur’an’dan) şüphe içinde
iseniz, haydi siz de onun dengi bir sûre getirin. Allah’tan başka şahitlerinizi de çağırın. Eğer
doğru söyleyen kimselerdenseniz (haydi bunu yapın!).
24- Yok yapmazsanız -ki hiçbir zaman da yapamayacaksınız- o halde yakacağı insanlar ve taşlar
olan, kafirler için hazırlanmış o ateşten sakının.
23-24. “Eğer kulumuza parça parça indirdiğimiz (bu Kur’an’dan) şüphe içinde iseniz…” Bu âyet Rasûlullah sallallahu
aleyhi ve sellem’in doğruluğuna ve getirdiğinin hak oluşuna dair aklî bir delildir: Ey Allah
Rasûlü’ne karşı inatla direnen, onun çağrısını reddedip yalancı olduğunu iddia edenler! Eğer
sizler kulumuza indirdiğimizden yana hak mıdır, değil midir diye şüphe ve tereddüt içerisinde
iseniz, işte karşınızda, O’nunla sizin aranızda haklıyı haksızdan ayırdedecek, insafla yapılmış bir teklif:
O, sizin gibi bir insandır, başka bir tür varlık değildir. Aranızda yetiştiği günden beri siz
O’nu tanımaktasınız, okuması da yok, yazması da. O, size bir kitap getirdi ve bu Kitab’ın
Allah’tan gönderildiğini haber verdi. Siz ise “O’nu kendisi uydurup ortaya attı”
diyorsunuz. Eğer durum, dediğiniz gibi ise haydi onun benzeri bir sûre getirin!
Yardımcılarınızdan ve size tanıklık edeceklerden güç yetirdiğiniz kim varsa hepsinin de
yardımını isteyin. Çünkü bu, sizin için kolay bir iştir. Zira sizler fesahat ehli kimselersiniz
ve hitabetiniz de güçlüdür. Ayrıca Allah Rasûlü’ne karşı düşmanlığınız da çok büyüktür.
Eğer Kur’ân’ın benzeri bir sûre ortaya koyabilirseniz, Allah Rasûlü sizin dediğiniz gibi biri
demektir. Şâyet ona benzer bir sûre getiremeyecek olur ve bundan tam anlamıyla acze düşecek
olursanız -ki bunu asla yapamayacaksınız, ancak bu, insaflı davranma ve size anladığınız dilden
hitap etme adına sunulmuş bir tekliften ibarettir- işte bu, O’nun doğru söylediğine ve
getirdiğinin doğruluğuna kesin ve açık bir delil, büyük bir belgedir. O zaman O’na tabi olmanız
gerekir. Tâ ki son derece sıcak ve çetin bir azap yeri olan ateşten sakınasınız. Bu ateşin
yakacağı insanlar ve taşlardır. Odunla tutuşturulan dünya ateşine benzemez. Ayrıca bu ateş,
Allah'ı ve rasullerini inkâr edenler için hazırlanmıştır. O halde siz onun Allah Rasûlü olduğunu
anladıktan sonra artık küfürden ve inkârdan sakının.
Bu âyet-i kerime ve benzerlerine “tahaddi/meydan okuma âyeti” denilir.
Bu da bu Kur’ân’ın bir benzerini getirmek veya herhangi bir yönden onun benzerini ortaya koymak
açısından bütün insanların acizliklerini açıkça ortaya koyma amacı taşımaktadır. Nitekim Yüce Allah bir başka yerde şöyle buyurmaktadır:“De ki: Andolsun bu Kur’ân’ın bir benzerini getirmek için insanlar ve cinler bir araya toplansalar, birbirine yardımcı olsalar dahi yine de onun benzerini getiremezler.”(el-İsra, 17/88) Topraktan yaratılmış bir varlık, nasıl en Yüce Rabb’in
sözüne benzer bir söz söyleyebilir? Yahut bütün yönleri ile eksik ve muhtaç olan bir varlık,
nasıl olur da mutlak kemâle ve her bakımdan uçsuz bucaksız zenginliğe sahip o kâmil zâtın
Kelâm’ına benzer bir söz ortaya koyabilir? Böyle bir şeye imkân yoktur, bu insanın gücünün
altından kalkabileceği bir şey de değildir. Söz çeşitleri ile ilgili asgari bilgisi ve asgari
seviyede söz zevki bulunan bir kimse, bu yüce Kur’ân’ı, belagat ehli şahsiyetlerin sözleri ile
kıyaslayacak olursa olursa, aradaki büyük farkı görür.
Yüce Allah’ın:“Eğer kulumuza parça parça indirdiğimiz (bu Kur’an’dan) şüphe içinde iseniz...”
şeklinde başlayan buyruğu şuna delalet ermektedir: Sapıklıktan kurtulup hidâyet bulacağı ümid
edilen kimse, hakkı sapıklıktan ayırt edemeyen, şaşkın ve şüpheli kimselerdir. Böyle biri hakkı
araştırmakta samimi ise hak açıklandığı takdirde ona uyması beklenebilir. Hakkı bilmekle
birlikte onu terk eden inatçı kimsenin ise dönüşüne imkân yoktur. Çünkü o zaten açıkça gördükten
sonra hakkı terk etmiştir. Bilmediği için terk etmiş değildir. Böyle birisine yapılabilecek bir
şey yoktur. Aynı şekilde hakkı aramakta samimi olmayan, aksine hakkı aramak için gayret
göstermeyen ve yüz çeviren şüpheci de böyledir. Çoğunlukla böyle bir kimse de doğru yolu bulmaya
muvaffak olamaz.
Allah Rasûlü’nün bu üstün konumda bile “kul” olarak vasfedilmesi O’nun en büyük sıfatının öncekilerden de sonrakilerden hiçbir kimsenin bu hususta kendisine yetişemediği “ubudiyetin gereklerini yerine getirme makamı”
olduğunun delilidir. Nitekim Yüce Allah, İsra makamında da onu “kul” olarak nitelendirmiştir: “Kulunu geceleyin... götüren (Allah) münezzehtir.”(el-İsra, 17/1)
Kur’ân-ı Kerîm’in ona indirilmesi makamında da aynı şekilde O’nu “kul” olarak nitelendirmiştir: “Hak ile batılı ayıranı (Furkân’ı) kuluna âlemlere uyarıcı olsun diye indiren (Allah) ne yücedir!”(el-Furkan, 25/1)
Yüce Allah’ın: “kâfirler için hazırlanmış...” buyruğu ve benzeri âyet-i
kerimeler, Mu’tezilenin kanaatinin aksine Cennet ve Cehennem’in şu an yaratılmış olduklarına
dair Ehl-i Sünnet ve’l-Cemaatin görüşüne delildir. Aynı şekilde -Hariciler ve Mutezilenin
görüşlerinin aksine- muvahhid kimselerin büyük günah işleseler dahi Cehennem’de ebedi olarak
kalmayacaklarına da delildir. Çünkü Yüce Allah burada “kâfirler için hazırlanmış”
diye buyurmaktadır. Eğer muvahhid olan asi ve günahkârlar ebedi olarak Cehennem’de kalacak
olsalardı o, yalnızca kâfirler için hazırlanmış olmazdı. Yine bu âyet-i kerimede azaba
sebeplerinin işlenmesi dolayısıyla müstahak olunacağına da delil vardır ki bu sebepler, küfür ve
her çeşit günahtır.
O ljudi, ako sumnjate u Kur'an kojeg je Allah objavio Svom robu Muhammedu, sallallahu alejhi ve sellem, izazivamo vas da mu se suprotstavite time što ćete načitini jednu suru sličnu surama Kur'ana, makar bila kao najmanja kur'anska sura. Pozovite koga god možete od vaših pomoćnika, ako ste iskreni u svojoj tvrdnji.
Ey İnsanlar! Kur'an'ın; kulumuz Muhammed -sallallahu aleyhi ve sellem-'e indirildiğinden şüphe duyuyorsanız, Kur'an'daki en kısa bir sure bile olsa onun benzeri bir sure getiremeyeceğiniz hususunda size meydan okuyoruz. İddia ettiğinizde sadık kimseler iseniz, güvendiğiniz kimseleri de yardıma çağırın.
Jika kalian -wahai manusia- meragukan kebenaran Al-Qur`ān yang diturunkan kepada hamba Kami, Muhammad -ṣallallāhu 'alaihi wa sallam-, maka Kami menantang kalian untuk menandinginya dengan cara membuat satu surah saja yang mirip dengannya, meskipun hanya menandingi surah yang terpendek dari Al-Qur`ān. Silakan kalian panggil bala bantuan yang bisa menolong kalian (dalam membuat surah itu) jika tuduhan keraguan kalian itu benar.
"Dan jika kamu (tetap) dalam keraguan tentang al-Qur`an yang Kami
wahyukan kepada hamba Kami (Muhammad), maka buatlah satu surat (saja) yang semisal al-Qur`an itu, dan ajaklah penolong-penolongmu selain
Allah, jika kamu orang-orang yang benar. Maka jika kamu tidak dapat membuat(nya),
dan pasti kamu tidak akan dapat membuat(nya), peliharalah dirimu dari
neraka yang bahan bakarnya adalah manusia dan batu, yang disediakan bagi orang-orang kafir."
(Al-Baqarah: 23-24).
(23) Ini merupakan dalil logika atas kebenaran Rasulullah ﷺ dan
keshahihan apa yang dibawa beliau di mana Allah berfir-man, "Dan jika kamu tetap -wahai sekalian
orang-orang yang menentang Rasulullah ﷺ dan menolak dakwah beliau serta yang menuduhnya
berdusta- dalam keraguan, dan kebimbangan ter-hadap wahyu yang Kami turunkan atas hamba Kami,
apakah itu benar ataukah bohong belaka? Maka di sinilah suatu perkara (baca: tindakan)
yang adil sebagai pemutus perkara antara kalian dengannya, yaitu, bahwasanya ia adalah seorang
manusia juga seperti kalian dan bukan dari jenis makhluk yang lain,[4]
dan kalian mengenalnya sejak lahirnya di tengah kehidupan kalian, ia tidak menulis dan tidak
pula membaca, lalu ia datang kepada kalian dengan membawa sebuah kitab suci yang ia katakan
berasal dari sisi Allah, dan kalian berkata bahwasanya ia membuat-buatnya dan melakukan
kedustaan, maka jika itu sebagaimana yang kalian se-butkan, maka hadirkanlah sebuah surat saja
yang semisal dengan-nya, mintalah bantuan kepada orang-orang yang kalian anggap mampu membuatnya
dari sahabat dan sejawat-sejawat kalian, karena hal itu adalah suatu perkara yang mudah saja
bagi kalian, apalagi kalian adalah pakar-pakar bidang bahasa, pakar orator, dan permusuhan
terhadap Rasul ﷺ.
Apabila kalian mampu menghadirkan satu surat yang semi-salnya, maka perkaranya adalah seperti
yang kalian sebutkan, na-mun bila kalian tidak mampu menghadirkan satu surat pun yang semisal
dan kalian tidak mampu lagi berusaha [dan kalian tidak akan pernah mampu menghadirkan satu surat pun yang semisal-nya, akan tetapi tantangan ini adalah tantangan yang obyektif dan mencoba memahami keberatan kalian],
maka ayat ini merupakan ayat yang agung dan dalil yang jelas lagi terang akan kebenarannya dan
kebenaran wahyu yang dibawanya, maka wajiblah atas kalian untuk mengikutinya, dan sebagai
tindakan penjagaan diri dari api neraka yang panasnya sangat tinggi dan membara, di mana bahan
bakarnya adalah manusia dan bebatuan, yang bukan seperti api dunia yang hanya dibakar dengan
kayu saja, api ini seperti yang telah dijelaskan, telah disiapkan dan dipersembahkan bagi
orang-orang yang kafir kepada Allah dan Rasul-rasulNya, maka jangan-lah kalian kafir terhadap
RasulNya setelah jelas bagi kalian bahwa-sanya ia adalah Rasulullah ﷺ.
(24) Ayat ini dan ayat-ayat yang semisalnya dinamakan de-ngan ayat
tantangan. Maksudnya adalah membuktikan kelemahan makhluk dalam hal menghadirkan sesuatu yang
semisal dengan al-Qur`an, atau karena mengkritiknya dari suatu sisi. Allah تعالى berfirman,
﴾ قُل لَّئِنِ ٱجۡتَمَعَتِ ٱلۡإِنسُ وَٱلۡجِنُّ عَلَىٰٓ أَن يَأۡتُواْ بِمِثۡلِ هَٰذَا ٱلۡقُرۡءَانِ
لَا يَأۡتُونَ بِمِثۡلِهِۦ وَلَوۡ كَانَ بَعۡضُهُمۡ لِبَعۡضٖ ظَهِيرٗا 88 ﴿
"Katakanlah, 'Sesungguhnya jika manusia dan jin berkumpul untuk membuat yang serupa al-Qur`an ini, niscaya mereka tidak akan dapat membuat yang serupa dengannya, sekalipun sebagian mereka menjadi pembantu bagi sebagian yang lain'." (Al-Isra`: 88).
Bagaimana mungkin makhluk yang berasal dari tanah mampu agar perkataannya sama seperti perkataan Rabb segala makhluk, atau bagaimana mungkin seorang yang miskin lagi papa dalam segala bentuknya dapat menghadirkan sebuah perkataan yang sama dengan perkataan Dzat yang sempurna, yang memiliki ke-sempurnaan mutlak, Dzat yang Mahakaya lagi luas dalam segala bentuknya? Hal ini tidaklah mungkin dan di luar kemampuan manusia, dan setiap orang yang memiliki sekecil-kecilnya rasa dan pengetahuan terhadap corak dan bentuk perkataan. Apabila seseorang membanding-bandingkan al-Qur`an yang agung ini de-ngan selainnya dari perkataan-perkataan para ahli sastra, niscaya nampaklah baginya suatu perbedaan yang luar biasa besarnya.
Dan dalam FirmanNya, ﴾ وَإِن كُنتُمۡ فِي رَيۡبٖ مِّمَّا نَزَّلۡنَا عَلَىٰ عَبۡدِنَا فَأۡتُواْ بِسُورَةٖ مِّن
مِّثۡلِهِۦ وَٱدۡعُواْ شُهَدَآءَكُم مِّن دُونِ ٱللَّهِ إِن كُنتُمۡ صَٰدِقِينَ ﴿ "Dan jika kamu (tetap) dalam keraguan tentang al-Qur`an yang Kami wahyukan kepada hamba Kami (Muhammad), maka buatlah satu surat (saja) yang semisal al-Qur`an itu dan ajaklah penolong-penolongmu selain Allah, jika kamu orang-orang yang memang benar," terkandung sebuah dalil yang menunjukkan bahwasanya orang yang diharapkan hidayah baginya dari kesesatan adalah seorang yang ragu dan bingung, yang belum mengetahui kebenaran dari kesesatan, maka orang seperti ini bila dijelaskan kebenaran baginya, niscaya ia segera mengikutinya jika ia memang benar-benar mencari kebenaran.
Adapun orang yang keras kepala yang mengetahui kebenaran namun ia meninggalkannya, maka yang seperti ini tidaklah mung-kin kembali, karena ia telah meninggalkan kebenaran setelah jelas baginya kebenaran itu, di mana ia tidak meninggalkannya karena sebuah kebodohan, maka tidak ada alasan lain untuknya. Demikian juga orang yang ragu dan tidak benar-benar mencari kebenaran, bahkan ia berleha-leha dan tidak bersungguh-sungguh dalam men-carinya, maka yang seperti ini secara garis besar tidaklah dibimbing ke sana.
Dalam penjelasan tentang Rasulullah ﷺ sebagai hamba Allah dalam konteks yang agung ini adalah sebuah dalil bahwasanya sifat beliau ﷺ yang paling besar adalah realisasi beliau ﷺ dalam penghambaan yang tidak dapat disaingi oleh siapa pun dari orang-orang terdahulu maupun yang akan datang, sebagaimana Allah juga menjelaskan tentang beliau dengan predikat hamba Allah dalam surat al-Isra` seraya berfirman,
﴾ سُبۡحَٰنَ ٱلَّذِيٓ أَسۡرَىٰ بِعَبۡدِهِۦ لَيۡلٗا ﴿
"Mahasuci Allah, yang telah memperjalankan hambaNya pada suatu malam." (Al-Isra`: 1).
Dan dalam konteks menurunkan, Allah berfirman,
﴾ تَبَارَكَ ٱلَّذِي نَزَّلَ ٱلۡفُرۡقَانَ عَلَىٰ عَبۡدِهِۦ لِيَكُونَ لِلۡعَٰلَمِينَ نَذِيرًا 1 ﴿
"Mahasuci Allah yang telah menurunkan al-Furqan (al-Qur`an) kepada hambaNya, agar dia menjadi pemberi peringatan kepada seluruh alam." (Al-Furqan: 1).
Dan dalam Firman Allah, ﴾ أُعِدَّتۡ لِلۡكَٰفِرِينَ ﴿ "Yang disediakan bagi orang-orang kafir," dan ayat-ayat yang semacamnya adalah sebuah dalil bagi Ahlus Sunnah wal Jama'ah bahwasanya surga dan neraka itu telah diciptakan, berbeda dengan al-Mu'tazilah.
Ayat ini juga mengandung isyarat bahwasanya orang-orang yang bertauhid walaupun mereka terkadang melakukan beberapa dosa besar, namun tidak akan kekal dalam neraka, karena Allah berfirman, ﴾
أُعِدَّتۡ لِلۡكَٰفِرِينَ ﴿ "Yang disediakan bagi orang-orang kafir," se-kiranya orang-orang yang
melakukan maksiat dari ahli tauhid itu kekal dalam neraka, maka neraka tidaklah disiapkan hanya
untuk orang-orang kafir semata. Ini berbeda dengan faham al-Khawarij dan al-Mu'tazilah. Demikian
juga isyarat lain tentang suatu dalil bahwa siksaan itu diperoleh dengan adanya sebab-sebabnya
yaitu kekufuran dan segala corak kemaksiatan yang berbeda-beda.
Et si vous –les gens– doutez de la véracité du Coran révélé à Notre Serviteur Muħammad, Nous vous défions d’écrire une sourate analogue, ne serait-ce qu’une, fut-elle la plus courte et appelez ceux de vos soutiens que vous voulez, si ce que vous prétendez est véridique.
The Message of Messenger of Allah ﷺ is True
Allah begins to prove the truth of prophethood after He stated that there is no deity worthy of worship except Him. Allah said to the disbelievers,
وَإِن كُنتُمْ فِى رَيْبٍ مِّمَّا نَزَّلْنَا عَلَى عَبْدِنَا
(And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. the Qur'an) to Our servant) meaning, Muhammad ,
فَأْتُواْ بِسُورَةٍ
(then produce a Surah (chapter)) meaning, similar to what he brought to you. Hence, if you claim that what he was sent with did not come from Allah, then produce something similar to what he has brought to you, using the help of anyone you wish instead of Allah. However, you will not be able to succeed in this quest. Ibn `Abbas said that,
شُهَدَآءَكُمُ
(your witnesses) means "Aids." Also, As-Suddi reported that Abu Malik said the Ayah means, "Your partners, meaning, some other people to help you in that. Meaning then go and seek the help of your deities to support and aid you." Also, Mujahid said that,
وَادْعُواْ شُهَدَآءَكُم
(and call your witnesses) means, "People, meaning, wise and eloquent men who will provide the testimony that you seek."
The Challenge
Allah challenged the disbelievers in various parts of the Qur'an. For instance, Allah said in Surat Al-Qasas (28:49),
قُلْ فَأْتُواْ بِكِتَـبٍ مِّنْ عِندِ اللَّهِ هُوَ أَهْدَى مِنْهُمَآ أَتَّبِعْهُ إِن كُنتُمْ صَـدِقِينَ
(Say (to them, O Muhammad ): "Then bring a Book from Allah, which is a better guide than these two (the Tawrah (Torah) and the Qur'an), that I may follow it, if you are truthful"). Also, Allah said in Surat Al-Isra' (17:88),
قُل لَّئِنِ اجْتَمَعَتِ الإِنسُ وَالْجِنُّ عَلَى أَن يَأْتُواْ بِمِثْلِ هَـذَا الْقُرْءَانِ لاَ يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا
(Say: "If mankind and the Jinn were together to produce the like of this Qur'an, they could not produce the like thereof, even if they helped one another.") Allah said in Surat Hud (11:13),
أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُواْ بِعَشْرِ سُوَرٍ مِّثْلِهِ مُفْتَرَيَاتٍ وَادْعُواْ مَنِ اسْتَطَعْتُمْ مِّن دُونِ اللَّهِ إِن كُنتُمْ صَـدِقِينَ
(Or they say, "He (Prophet Muhammad ﷺ) forged it (the Qur'an)." Say: "Bring you then ten forged Surahs (chapters) like it, and call whomsoever you can, other than Allah (to your help), if you speak the truth!"), and in Surat Yunus (10:37-38),
وَمَا كَانَ هَـذَا الْقُرْءَانُ أَن يُفْتَرَى مِن دُونِ اللَّهِ وَلَـكِن تَصْدِيقَ الَّذِى بَيْنَ يَدَيْهِ وَتَفْصِيلَ الْكِتَابِ لاَ رَيْبَ فِيهِ مِن رَّبِّ الْعَـلَمِينَ - أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُواْ بِسُورَةٍ مِّثْلِهِ وَادْعُواْ مَنِ اسْتَطَعْتُمْ مِّن دُونِ اللَّهِ إِن كُنتُمْ صَـدِقِينَ
(And this Qur'an is not such as could ever be produced by other than Allah (Lord of the heavens and the earth), but it is a confirmation of (the revelation) which was before it (i.e. the Tawrah, and the Injil), and a full explanation of the Book (i.e. Laws decreed for mankind) ـ wherein there is no doubt ـ from the Lord of all that exists.) (Or do they say: "He (Muhammad ) has forged it" Say: "Bring then a Surah (chapter) like it, and call upon whomsoever you can besides Allah, if you are truthful!"). All of these Ayat were revealed in Makkah.
Allah also challenged the disbelievers in the Ayat that were revealed in Al-Madinah. In this Ayah, Allah said,
وَإِن كُنتُمْ فِى رَيْبٍ
(And if you (Arab pagans, Jews, and Christians) are in Rayb) meaning, doubt.
مِّمَّا نَزَّلْنَا عَلَى عَبْدِنَا
(Concerning that which We have sent down (i.e. the Qur'an) to Our servant) meaning, Muhammad ,
فَأْتُواْ بِسُورَةٍ مِّن مِّثْلِهِ
(then produce a Surah (chapter) the like thereof) meaning, similar to the Qur'an. This is the Tafsir of Mujahid, Qatadah, Ibn Jarir At-Tabari, Az-Zamakhshari and Ar-Razi. Ar-Razi said that this is the Tafsir of `Umar, Ibn Mas`ud, Ibn `Abbas, Al-Hasan Al-Basri and the majority of the scholars. And he gave preference to this view and mentioned the fact that Allah has challenged the disbelievers as individuals and as groups, whether literate or illiterate, thus making the challenge truly complete. This type of challenge is more daring than simply challenging the disbelievers who might not be literate or knowledgeable. This is why Allah said,
فَأْتُواْ بِعَشْرِ سُوَرٍ مِّثْلِهِ
(Bring you then ten forged Surahs (chapters) like it) (11:13), and,
لاَ يَأْتُونَ بِمِثْلِهِ
(They could not produce the like thereof) (17:88).
Therefore, this is a general challenge to the Arab disbelievers, the most eloquent among all nations. Allah challenged the Arab disbelievers both in Makkah and Al-Madinah several times, especially since they had tremendous hatred and enmity for the Prophet ﷺ and his religion. Yet, they were unable to succeed in answering the challenge, and this is why Allah said,
فَإِن لَّمْ تَفْعَلُواْ وَلَن تَفْعَلُواْ
(But if you do it not, and you can never do it), indicating that they will never be able to answer the challenge. This is another miracle, in that, Allah clearly stated without doubt that the Qur'an will never be opposed or challenged by anything similar to it, for eternity. This is a true statement that has not been changed until the present and shall never change. How can anyone be able to produce something like the Qur'an, when the Qur'an is the Word of Allah Who created everything How can the words of the created ever be similar to the Words of the Creator
Examples of the Miracle of the Qur'an
Whoever reads through the Qur'an will realize that it contains various levels of superiority through both the apparent and hidden meanings that it mentions. Allah said,
الركِتَـبَأُحْكِمَتْ ءايَـتُهُ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ
(Alif Lam Ra. (This is) a Book, the verses whereof are perfect (in every sphere of knowledge, etc.), and then explained in detail from One (Allah), Who is Wise and well-acquainted (with all things)) (11:1)
So the expressions in the Qur'an are perfect and its meanings are explained. Further, every word and meaning in the Qur'an is eloquent and cannot be surpassed. The Qur'an also mentioned the stories of the people of the past; and these accounts and stories occurred exactly as the Qur'an stated. Also, the Qur'an commanded every type of righteousness and forbade every type of evil, just as Allah stated,
وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَعَدْلاً
(And the Word of your Lord has been fulfilled in truth and in justice) (6:115). meaning, true in the stories it narrates and just in its Laws. The Qur'an is true, just and full of guidance. It does not contain exaggerations, lies or falsehood, unlike Arabic and other types of poems that contained lies. These poems, conform with the popular statement, "The most eloquent speech is the one that contains the most lies!" Sometimes, one would find a long poem that mainly contains descriptions of women, horses or alcohol. Or, the poem might contain praise or the description of a certain person, horse, camel, war, incident, fear, lion, or other types of items and objects. Such praise or descriptions do not bring any benefit, except shed light on the poet's ability to clearly and eloquently describe such items. Yet, one will only be able to find one or two sentences in many long poems that elaborate on the main theme of the poem, while the rest of the poem contains insignificant descriptions and repetitions.
As for the Qur'an, it is entirely eloquent in the most perfect manner, as those who have knowledge in such matters and understand Arabic methods of speech and expressions concur. When one reads through the stories in the Qur'an, he will find them fruitful, whether they were in extended or short forms, repeated or not. The more these stories are repeated, the more fruitful and beautiful they become. The Qur'an does not become old when one repeats reciting it, nor do the scholars ever get bored with it. When the Qur'an mentions the subject of warning and promises, it presents truths that would make solid, firm mountains shake, so what about the comprehending, understanding hearts When the Qur'an promises, it opens the hearts and the ears, making them eager to attain the abode of peace - Paradise - and to be the neighbors of the Throne of the Most Beneficent. For instance, on the subject of promises and encouragement, the Qur'an said,
فَلاَ تَعْلَمُ نَفْسٌ مَّآ أُخْفِىَ لَهُم مِّن قُرَّةِ أَعْيُنٍ جَزَآءً بِمَا كَانُواْ يَعْمَلُونَ
(No person knows what is kept hidden for them of joy as a reward for what they used to do) (32:17), and,
وَفِيهَا مَا تَشْتَهِيهِ الاٌّنْفُسُ وَتَلَذُّ الاٌّعْيُنُ وَأَنتُمْ فِيهَا خَـلِدُونَ
((There will be) therein all that inner selves could desire, and all that eyes could delight in and you will abide therein forever) (43:71).
On the subject of warning and discouragement;
أَفَأَمِنتُمْ أَن يَخْسِفَ بِكُمْ جَانِبَ الْبَرِّ
(Do you then feel secure that He will not cause a side of the land to swallow you up) (17:68), and,
أَءَمِنتُمْ مَّن فِى السَّمَآءِ أَن يَخْسِفَ بِكُمُ الاٌّرْضَ فَإِذَا هِىَ تَمُورُ - أَمْ أَمِنتُمْ مِّن فِى السَّمَآءِ أَن يُرْسِلَ عَلَيْكُمْ حَـصِباً فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ
(Do you feel secure that He, Who is over the heaven (Allah), will not cause the earth to sink with you, and then it should quake Or do you feel secure that He, Who is over the heaven (Allah), will not send against you a violent whirlwind Then you shall know how (terrible) has been My warning) (67:16-17).
On the subject of threats, the Qur'an said,
فَكُلاًّ أَخَذْنَا بِذَنبِهِ
(So We punished each (of them) for his sins) (29:40). Also, on the subject of soft advice, the Qur'an said,
أَفَرَأَيْتَ إِن مَّتَّعْنَـهُمْ سِنِينَ - ثُمَّ جَآءَهُم مَّا كَانُواْ يُوعَدُونَ - مَآ أَغْنَى عَنْهُمْ مَّا كَانُواْ يُمَتَّعُونَ
(Tell Me, (even) if We do let them enjoy for years. And afterwards comes to them that (punishment) which they had been promised. All that with which they used to enjoy shall not avail them) (26:205-207).
There are many other examples of the eloquence, beauty, and benefits of the Qur'an.
When the Qur'an is discussing Laws, commandments and prohibitions, it commands every type of righteous, good, pleasing and beneficial act. It also forbids every type of evil, disliked and amoral act. Ibn Mas`ud and other scholars of the Salaf said, "When you hear what Allah said in the Qur'an, such as,
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ
(O you who believe!), then listen with full attention, for it either contains a type of righteousness that Allah is enjoining, or an evil that He is forbidding." For instance, Allah said,
يَأْمُرُهُم بِالْمَعْرُوفِ وَيَنْهَـهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَـتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَـئِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالاٌّغْلَـلَ الَّتِى كَانَتْ عَلَيْهِمْ
(He (Muhammad ) commands them for Al-Ma`ruf (i.e. Islamic Monotheism and all that Islam has ordained); and forbids them from Al-Munkar (i.e. disbelief, polytheism of all kinds, and all that Islam has forbidden); he allows them as lawful At-Tayyibat(i.e. all good and lawful things), and prohibits them as unlawful Al-Khaba'ith (i.e. all evil and unlawful things), he releases them from their heavy burdens and from the fetters (bindings) that were upon them) (7:157).
When the Ayat mention Resurrection and the horrors that will occur on that Day, and Paradise and the Fire and the joys and safe refuge that Allah prepared for His loyal friends, or torment and Hell for His enemies, these Ayat contain glad tidings or warnings. The Ayat then call to perform good deeds and avoid evil deeds, making the life of this world less favorable and the Hereafter more favorable. They also establish the correct methods and guide to Allah's straight path and just legislation, all the while ridding the hearts of the evil of the cursed devil.
The Qur'an is the Greatest Miracle given to the Prophet ﷺ
The Two Sahihs record that Abu Hurayrah said that the Prophet ﷺ said,
«مَا مِنْ نَبِيَ مِنَ الْأَنْبِيَاءِ إِلَّا قَدْ أُعْطِيَ مِنَ الآيَاتِ مَا آمَنَ عَلَى مِثْلِهِ الْبَشَرُ، وَإنَّمَا كَانَ الَّذِي أُوتِيتُه وَحْيًا أَوْحَاهُ اللهُ إِلَيَّ فَأَرْجُو أَنْ أَكُونَ أَكْثَرَهُمْ تَابِعًا يَوْمَ الْقِيَامَة»
(Every Prophet was given a miracle, the type of which brings mankind to faith. What I was given is a revelation that Allah sent down to me. Yet, I hope that I will have the most following on the Day of Resurrection.)
This is the wording narrated by Muslim. The Prophet ﷺ stated that among the Prophets he was given a revelation, meaning, he was especially entrusted with the miraculous Qur'an that challenged mankind to produce something similar to it. As for the rest of the divinely revealed Books, they were not miraculous according to many scholars. Allah knows best. The Prophet ﷺ was also aided with innumerable signs and indications that testify to the truth of his prophethood and what he was sent with, all thanks and praise is due to Allah.
Meaning of `Stones
Allah said,
فَاتَّقُواْ النَّارَ الَّتِى وَقُودُهَا النَّاسُ وَالْحِجَارَةُ أُعِدَّتْ لِلْكَـفِرِينَ
(Then fear the Fire (Hell) whose fuel is men and stones, prepared for the disbelievers) (2:24).
`Fuel' is wood, or similar substances, used to start and feed a fire. Similarly, Allah said,
وَأَمَّا الْقَـسِطُونَ فَكَانُواْ لِجَهَنَّمَ حَطَباً
(And as for the Qasitun (disbelievers who deviated from the right path), they shall be firewood for Hell) (72:15), and,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
لَوْ كَانَ هَـؤُلاءِ ءَالِهَةً مَّا وَرَدُوهَا وَكُلٌّ فِيهَا خَـلِدُونَ
(Certainly you (disbelievers) and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you enter it. Had these (idols) been alihah (gods), they would not have entered there (Hell), and all of them will abide therein) (21:98-99).
The stones mentioned here are the giant, rotten, black, sulfuric stones that become the hottest when heated, may Allah save us from this evil end. It was also reported that the stones mentioned here are the idols and rivals that were worshipped instead of Allah, just as Allah said,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ
(Certainly you (disbelievers) and that which you are worshipping now besides Allah,are (but) fuel for Hell!) (21:28).
Allah's statement,
أُعِدَّتْ لِلْكَـفِرِينَ
(prepared for the disbelievers)
It appears most obvious that it refers to the Fire that is fueled by men and stones, and it also may refer to the stones themselves. There is no contradiction between these two views, because they are dependent upon each other. `Prepared' means, it is `kept' and will surely touch those who disbelieve in Allah and His Messenger . Ibn Ishaq narrated that Muhammad said that `Ikrimah or Sa`id bin Jubayr said that Ibn `Abbas said,
أُعِدَّتْ لِلْكَـفِرِينَ
(prepared for the disbelievers),
"For those who embrace the disbelief that you (disbelievers) have embraced."
Jahannam (Hellfire) exists now
Many of the Imams of the Sunnah used this Ayah to prove that the Fire exists now. This is because Allah said,
أُعِدَّتْ
(prepared) meaning, prepared and kept. There are many Hadiths on this subject. For instance, the Prophet ﷺ said,
«تَحَاجَّتِ الْجَنَّةُ وَالنَّار»
(Paradise and the Fire had an argument..)
Also, the Prophet ﷺ said,
«اسْتَأْذَنَتِ النَّارُ رَبَّهَا فَقَالَتْ: رَبِّ أَكَلَ بَعضِي بَعْضًا فَأذِنَ لَهَا بِنَفَسَيْنِ: نَفَسٍ فِي الشِّتَاءِ وَنَفَسٍ فِي الصَّيْف»
(The Fire sought the permission of her Lord. She said, 'O my Lord! Some parts of me consumed the other parts.' And Allah allowed her two periods to exhale, one in winter and one in summer.)
Also, there is a Hadith recorded from Ibn Mas`ud that the Companions heard the sound of a falling object. When they asked about it, the Messenger of Allah ﷺ said,
«هَذَا حَجَرٌ أُلْقِيَ بِهِ مِنْ شَفِيرِ جَهَنَّمَ مُنْذُ سَبْعِينَ سَنَةً، الْآنَ وَصَلَ إِلى قَعْرِهَا»
(This is a stone that was thrown from the top of Jahannam seventy years ago, but only now reached its bottom.) This Hadith is in Sahih Muslim.
There are many Hadiths that are Mutawatir (narrated by many different chains of narrations) on this subject, such as the Hadiths about the eclipse prayer, the night of Isra' etc.
Allah's statements,
فَأْتُواْ بِسُورَةٍ مِّن مِّثْلِهِ
(Then produce a Surah (chapter) of the like thereof) (2:23), and,
بِسُورَةٍ مِّثْلِهِ
(A Surah (chapter) like it) (10:38) this includes the short and long Surahs of the Qur'an. Therefore, the challenge to creation stands with regards to both the long and short Surahs, and there is no disagreement that I know of on this fact between the scholars of old and new. Before he became Muslim, `Amr bin Al-`As met Musaylimah the Liar who asked him, "What has recently been revealed to your fellow (meaning Muhammad ) in Makkah" `Amr said, "A short, yet eloquent Surah." He asked, "What is it" He said,
وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ
(By Al-`Asr (the time). Verily, man is in loss,) (103:1-2)
Musaylimah thought for a while and said, "A similar Surah was also revealed to me." `Amr asked, "What is it" He said, "O Wabr, O Wabr (i.e. a wild cat), you are but two ears and a chest, and the rest of you is unworthy and thin." `Amr said, "By Allah! You know that I know that you are lying."
Allah challenges those who have any doubt about the Qur’ān revealed to His servant, Muhammad (peace be upon him), to produce a chapter just like it, and to call their helpers, if they are truthful about what they say.
Kung kayo, O mga tao, ay nasa isang pagdududa sa Qur'ān na ibinaba sa lingkod Naming si Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – humahamon Kami sa inyo na sumalansang kayo rito sa pamamagitan ng paglalahad ng iisang kabanata na nakatutulad nito, kahit pa man higit na maiiksing kabanata kaysa rito. Manawagan kayo sa sinumang nakaya ninyo kabilang sa mga tagaadya ninyo kung kayo ay mga tapat sa pinagsasabi ninyo.
Y si dudan de la verdad del Corán revelada a Nuestro siervo Mujámmad r, los desafiamos a escribir una sura similar, aunque solo sea uno y el más breve, y acudan a aquellos que ustedes creen que los ayudan, si lo que afirman es verdadero.
Này hỡi nhân loại! Nếu các ngươi nghi ngờ những gì từ Qur'an được ban xuống cho người bề tôi của TA Muhammad thì TA thách thức các ngươi mang đến một chương giống như một chương của Qur'an thử xem, thậm chí chỉ cần giống như một chương ngắn nhất của Nó, và các ngươi được quyền gọi những ai mà các ngươi cho rằng chúng có quyền năng đến hỗ trợ các ngươi nếu các ngươi trung thực về những gì các ngươi hô hào.
Nhưng nếu các ngươi không làm dược theo lời thách thức đó và TA khẳng định chắc chắn các ngươi sẽ không bao giờ làm được cho dù các ngươi có cố gắng thế nào thì các ngươi hãy sợ Hỏa Ngục nơi mà trong đó chất đốt toàn là con người và đá từ những bục tượng mà chúng từng được thờ phượng. Và Hỏa Ngục là nơi được chuẩn bị để chào đón những kẻ vô đức tin.
Si ustedes no logran cumplir este desafío (y por cierto que no podrán) estén preparados para un fuego alimentado por las personas que han merecido el castigo y por las piedras con las que se han fabricado los falsos ídolos. Este fuego fue preparado por Al‑lah para los no creyentes.
Ngunit kung hindi kayo nakagawa niyon – at hindi kayo makakakaya niyon magpakailanman – ay mangilag kayo sa Apoy na gagatungan ng mga taong karapat-dapat sa pagdurusa, ng mga uri ng mga bato kabilang sa sinasamba nila noon, at iba pa. Ang apoy na ito ay inihanda nga ni Allāh at inilaan para sa mga tagatangging sumampalataya.
Se in verità non doveste farlo - e non lo potrete mai fare - abbiate timore del Fuoco, il cui combustibile sono le persone che meritano la punizione e le varie pietre che loro adoravano, e altro; questo fuoco lo ha preparato Allāh appositamente per i miscredenti.
Eğer bu işi yapamazsanız ki -buna kesinlikle güç yetiremeyeceksiniz- o zaman, azabı hak eden insanlar ve onların ibadet ettikleri birçok taş çeşidi ve diğer başka şeyler ile tutuşturulan ateşten kendinizi koruyunuz. Şüphesiz ki Allah, bu ateşi kâfirler için hazırlayıp düzenlemiştir.
If they are unable to do so – and they will never be able to do it – they should be mindful of the fire of Hell, which burns with people who deserve the torment, and with the idols which they used to worship instead of Allah: punishing both the idol-worshipers and what they worshiped. The fire of Hell has been prepared as a punishment for the disbelievers.
Jika kalian tidak bisa melakukannya dan memang tidak akan sanggup melakukannya sampai kapan pun, maka takutlah kalian terhadap siksa neraka yang dinyalakan dengan bahan bakar dari manusia yang layak disiksa, ditambah dengan ragam bebatuan yang dahulu mereka sembah selain Allah dan bahan bakar lainnya. Inilah neraka yang telah disiapkan dan disediakan oleh Allah bagi orang-orang kafir.
Si vous ne relevez pas ce défi -et vous n’en serez assurément pas capables-, prémunissez-vous contre un feu alimenté par des gens qui ont mérité d’être châtiés et par des pierres à partir desquelles ont été fabriquées des idoles adorées et d’autres choses. Ce feu a certes été préparé et apprêté par Allah à l’attention des mécréants.
God alone has created man and all that is in the heavens and on earth. He has invested the world with profound significance and He constantly looks after its needs. The proper course for a man is to take God as his Creator, Master and Sustainer, and not attempt to set up anyone as a partner with Him; that is, a man should give himself up entirely to God. But since He is invisible, it often happens that man gives importance to some visible object and worships that instead of God. He equates the created with the Creator—sometimes just a part of it and sometimes creation in its entirety, at times calling it by the name of God and at times doing so without taking God’s name. Therein lies man’s basic error. The prophets taught man to glorify God alone, and forsake the other things that he had elevated to a position of glory. People whose hearts are attached to objects other than God consider the call of true religion repugnant. They have become so greatly attached to their supposed ‘deities’ that they cannot believe that they are unreal. They cannot believe that the truth is what is proclaimed by a mortal just like themselves.
Pa ako to ne uradite – a nikada ga neće moći uraditi – čuvajte se vatre koja će biti potpaljivana ljudima koji zaslužuju kaznu, i raznim vrstama kamenja, onim koja su obožavali, i drugim. Ovu je vatru Allah pripremio za nevjernike.
Pošto je prethodna prijetnja bila upućena nevjernicima, sada obraduj, o Vjerovjesniče, vjernike u Allaha, koji čine dobra djela; obraduj ih džennetskim vrtovima ispod čijih dvoraca i drveća rijeke teku. Kada god pojedu nešto od lijepih džennetskih plodova reći će, zbog velike sličnosti sa ovosvjetskim voćem: "Ovo je poput plodova kojima smo ranije bili opskrbljen", ali to će im samo biti davani plodovi koji su slični dunjalučkim plodovima u obliku i imenu kako bi im prišli i uzeli ih, jer su im poznati, ali će biti potpuno drugačijeg ukusa. U džennetu će vjernici imati i žene koje su čiste od svega prema čemu duša i priroda osjeća averziju, a što je prisutno na dunjaluku. Vjernici će u džennetu biti u vječnom neprekidnom uživanju, za razliku od dunjalučkih uživanja, koja se prekidaju i imaju kraj.
The call of truth is indisputably marked with a divine radiance. Its inimitable style and its irrefutable reasoning go to show that it is a message from God. Those who deny it, irrespective of this, shall find no refuge in God’s universe. Those who find God in the word of God are already given a glimpse of the next world. They are the ones who shall be admitted into the gardens of Paradise.
"Dan sampaikanlah berita gembira kepada mereka yang ber-iman dan berbuat baik, bahwa bagi mereka
disediakan surga-surga yang mengalir sungai-sungai di bawahnya. Setiap mereka diberi rizki
buah-buahan dalam surga-surga itu, mereka mengatakan, 'Inilah yang pernah diberikan kepada kami
dahulu.' Mereka diberi buah-buahan yang serupa dan untuk mereka di dalamnya ada istri-istri yang
suci, dan mereka kekal di dalamnya." (Al-Baqarah: 25).
(25) Setelah Allah menyebutkan tentang balasan orang-orang kafir, Dia
menyebutkan juga balasan orang-orang beriman yang selalu mengerjakan amal-amal shalih. Ini
adalah suatu metode Allah dalam kitabNya, yaitu Dia menyatukan antara harapan dan ancaman, agar
seorang hamba optimis, mengharap, khawatir dan takut, lalu Allah berfirman, ﴾ وَبَشِّرِ ﴿ "Dan sampaikanlah berita gembira," yakni, wahai Rasul dan siapa pun yang berada dalam posisimu (sebagai penyeru), ﴾ ٱلَّذِينَ ءَامَنُواْ ﴿ "kepada mereka yang beriman" dengan hati mereka, ﴾
وَعَمِلُواْ ٱلصَّٰلِحَٰتِ ﴿ "dan berbuat baik" dengan anggota tubuh mereka, maka mereka membenarkan (baca: membuktikan benarnya) keimanan mereka dengan tindakan nyata dari perbuatan-perbuatan baik mereka. Perbuatan-perbuatan baik disifati dengan kata shalih karena dengan perbuatan-perbuatan itu akan memper-baiki keadaan seorang hamba, memperbaiki perkara agama dan dunianya, dan penghidupan dunia maupun akhiratnya, serta menghilangkan kerusakan dirinya, yang pada akhirnya ia menjadi golongan orang-orang yang shalih lagi baik, karena berdekatan dengan ar-Rahman dalam surgaNya. Maka berikanlah mereka kabar gembira, ﴾
أَنَّ لَهُمۡ جَنَّٰتٖ ﴿ "bahwa bagi mereka disediakan surga-surga," yakni kebun-kebun yang meliputi pohon-pohon yang indah, buah-buahan yang menggiurkan, naungan yang sejuk, dahan-dahan dan ranting-ranting pohon yang rimbun.
Dengan itu semua, jadilah ia sebagai taman-taman yang di-nikmati oleh orang yang masuk ke dalamnya dan dirasakan oleh orang-orang yang tinggal di dalamnya, ﴾
تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُۖ ﴿ "yang mengalir sungai-sungai di bawahnya," yakni sungai-sungai air, susu, madu dan khamar, di mana mereka mengalirkannya bagaimana-pun cara yang mereka kehendaki dan mengalirkannya kemana pun mereka inginkan, dan darinya pohon-pohon itu disiram, hingga tumbuhlah buah-buahan yang bermacam-macam. ﴾
كُلَّمَا رُزِقُواْ مِنۡهَا مِن ثَمَرَةٖ رِّزۡقٗا قَالُواْ هَٰذَا ٱلَّذِي رُزِقۡنَا مِن قَبۡلُۖ
﴿ "Setiap mereka diberi rizki buah-buahan dalam surga-surga itu, mereka mengatakan, 'Inilah yang pernah diberikan kepada kami dahulu'." Maksudnya buah-buahan ini sama dari sisi jenis dan sifatnya, semuanya sama rata dalam kelezatan dan keung-gulannya, tidak ada buah-buahan yang busuk, dan mereka tidak memiliki waktu yang kosong dari kenikmatan, mereka selalu berada dalam kenikmatan dengan buah-buahannya.
Dan FirmanNya, ﴾ وَأُتُواْ بِهِۦ مُتَشَٰبِهٗاۖ ﴿ "Mereka diberi buah-buahan yang serupa," menurut suatu pendapat, serupa dalam namanya namun berbeda dalam rasanya. Ada juga yang berpendapat, serupa dalam warnanya namun berbeda dalam namanya. Ada juga yang berpen-dapat, sebagian serupa dengan sebagiannya lagi dalam keunggulan, kelezatan, dan kenik-matannya, dan yang terakhir ini mungkin pendapat yang terbaik.[5]
Kemudian, setelah Allah menyebutkan tentang kediaman mereka, makanan mereka dari makanan dan minuman, dan buah-buahan mereka, Allah menyebutkan pula istri-istri mereka, lalu Dia menjelaskan tentang sifat mereka dengan sifat yang paling ideal, Dia meringkasnya dan membahasnya seraya berfirman,﴾
وَلَهُمۡ فِيهَآ أَزۡوَٰجٞ مُّطَهَّرَةٞۖ ﴿ "Dan untuk mereka di dalamnya ada istri-istri yang
suci," dan Allah tidak mengatakan suci dari satu aib saja, demi mencakup segala macam kesucian,
mereka itu suci akhlaknya, suci tubuhnya, suci lisannya, suci penglihatannya, akhlak-akhlak
mereka penuh cinta yang disukai oleh suami-suami mereka dengan akhlak yang baik, berhias diri
yang paling indah dan bertata krama, baik lisan maupun perbuatan, juga suci tubuh mereka dari
haid, nifas, mani, air seni, kotoran, lendir hidung, air ludah dan bau yang tidak sedap, dan
juga suci penampilan mereka dengan kesempurnaan kecan-tikan, di mana tidak ada aib sama sekali
pada diri mereka, tidak pula buruk rupa, akan tetapi mereka itu baik-baik lagi cantik-cantik,
suci lisan dan pandangan mereka, yang sopan lagi menundukkan pandangan mereka terhadap
suami-suami mereka, sopan lisan mereka dalam bertutur kata yang jauh dari perkataan yang buruk.
Dalam ayat ini disebutkan yang menyampaikan kabar gem-bira, yang diberikan kabar gembira, dan
apa-apa yang menjadi kabar gembira, serta sebab-sebab yang menyampaikan kepadanya. Yang
menyampaikan kabar gembira itu adalah Rasulullah ﷺ atau umatnya yang berada dalam posisinya, dan
penerima kabar gem-bira adalah orang-orang yang beriman yang beramal shalih, se-dangkan hal yang
menjadi kabar gembira itu adalah surga-surga yang telah disebutkan sifat-sifatnya, dan
sebab-sebab yang menyam-paikan kepadanya adalah keimanan dan amal shalih, karena tidak ada jalan
lain yang menyampaikan kepada berita gembira itu ke-cuali dengan kedua sebab tersebut. Ini
merupakan kabar gembira terbesar yang diucapkan oleh semulia-mulia makhluk dengan se-baik-baik
faktor penyebabnya. Ayat ini juga menunjukkan sunnah-nya memberikan kabar gembira bagi kaum
Mukminin dan mem-bangkitkan semangat mereka untuk beramal lebih giat yaitu dengan menyebutkan
balasan perbuatan mereka dan hasilnya, karena dengan hal tersebut perbuatan akan lebih mudah dan
ringan. Dan sebesar-besar berita gembira bagi seorang manusia adalah taufik-Nya kepada keimanan
dan amal shalih, dan hal tersebut merupa-kan awal dan asal dari berita gembira, dan yang
setelahnya adalah berita gembira ketika mati, dan yang setelahnya adalah sampai kepada
kenikmatan tersebut yang abadi. Kita memohon kepada Allah dari karuniaNya.
La menace précédemment formulée s’adresse aux mécréants. Ô Prophète, annonce aux croyants qui accomplissent de bonnes œuvres une nouvelle qui va les réjouir: l’entrée dans des jardins où des rivières coulent sous les palais et les arbres qui s’y trouvent. A chaque fois qu’ils se nourriront d’un fruit agréable, ils s’étonneront de leur ressemblance avec les fruits du bas monde et diront: Ce fruit ressemble à ceux que nous consommions auparavant. En effet, ces fruits ressembleront dans leur forme et leur appellation aux fruits qu’ils consommaient dans le bas monde afin qu’instinctivement ils les acceptent, mais les goûts de ces fruits seront différents. Les croyants auront aussi au Paradis des épouses exemptes de tout ce qui est repoussant et répugnant chez celles qui peuplent ce bas monde. Ils vivront dans un délice (na’îmun) éternel et ininterrompu, contrairement au délice de ce bas monde qui est éphémère.
Eğer (zikri) geçen tehdit kâfirler için ise: Ey Peygamber! Allah'a iman edip, salih amel işleyen Müminleri, saraylar ve ağaçlarının altından ırmaklar akan kendilerini mutlu edecek cennetlerle müjdele. Ne zaman rızık olarak kendilerine cennetin güzel meyveleri verilse, dünya meyvelerine olan aşırı benzerliklerinden dolayı: "Bu, daha önce de rızıklandığımız bir şey" derler. Onlara şekil, isim olarak benzer meyveler sunulmuştur ki bildikleri şeye yönelsinler. Ancak bu meyveler tat ve lezzet olarak çok farklıdırlar. Ve onlar için cennette nefsin arzulamadığı ve dünya insanlarının kirli olarak kabul ettiği şeylerden uzak olan eşler de vardır. Onlar orada kesintiye uğrayan dünya nimetlerinin aksine, sürekli olan ebedî nimetler içindedirler.
The warnings in the previous verses were for the disbelievers, so now the Messenger is told to address the believers: Give good news to those who have faith in Allah and do good, and tell them about that which will please them: gardens in Paradise, with rivers flowing beneath their palaces and trees. Whenever they are given fruits from the gardens to consume, they will comment on how similar they are to the fruits of the earth, saying, ‘This is similar to what we had before’. They will be given fruits that carry the same name and shape, so that they may recognise and desire them, but they will in fact taste differently. In the Garden they will be paired with their mates, who will not have any unpleasant traits that people have on earth; and they will live there in eternal bliss, unlike the bliss of the earth which is only temporary.
Kapag ang bantang nauna ay ukol sa mga tagatangging sumampalataya, magbalita ka, O Propeta, sa mga mananampalataya kay Allāh na gumagawa ng mga maayos ng ikatutuwa nila na mga harding dumadaloy ang mga ilog mula sa ilalim ng mga palasyo ng mga ito at mga punung-kahoy ng mga ito. Sa tuwing pinakakain sila mula sa mga kaaya-ayang bunga ng mga ito bilang panustos ay nagsasabi sila dala ng tindi ng pagkakahawig sa mga bunga sa Mundo: "Ito ay tulad ng mga bunga na itinustos sa amin bago pa niyan." Maghahain para sa kanila ng mga bungang nakawawangis sa anyo at pangalan ng mga bunga sa Mundo upang pumansin sila sa mga ito alinsunod sa pagkakilala sa mga ito subalit ang mga bunga sa Paraiso ay naiiba sa lasa at panlasa sa mga bunga sa Mundo. Ukol sa kanila sa Paraiso ay mga asawa na inalisan ng bawat inaayawan ng kaluluwa at minamarumi sa kalikasan kabilang sa naguguniguni sa mga naninirahan sa lupa. Sila ay nasa kaginhawahan na palagiang hindi mapuputol, bilang kasalungatan naman sa napuputol na kaginhawahan sa Mundo.
Jika ancaman tersebut di atas diperuntukkan bagi orang-orang kafir, maka berikanlah kabar gembira, wahai Nabi, kepada orang-orang yang beriman kepada Allah -Ta'ālā- dan beramal saleh bahwa mereka akan mendapatkan balasan yang menyenangkan. Yaitu Surga yang sungai-sungainya mengalir dari bawah istana-istana dan pohon-pohonnya. Setiap kali mereka disuguhi hidangan berupa buah-buahan yang bagus, mereka berkata, “Ini sama seperti buah-buahan yang pernah kita nikmati sebelumnya.” Karena buah-buahan itu mirip sekali dengan buah-buahan yang ada di dunia. Mereka diberi hidangan buah-buahan yang bentuknya dan namanya mirip dengan buah-buahan yang ada di dunia agar mereka tertarik kepadanya karena merasa sudah kenal sebelumnya. Namun cita asa dan kelezatannya benar-benar berbeda. Di dalam Surga itu mereka mempunyai isteri-isteri yang bersih dari segala hal menjijikkan yang terbayang di benak penduduk dunia. Mereka hidup dalam kenikmatan abadi yang tidak akan berbatas. Berbeda dengan kenikmatan dunia yang serba terbatas.
Rewards of Righteous Believers
After mentioning the torment that Allah has prepared for His miserable enemies who disbelieve in Him and in His Messengers, He mentions the condition of His happy, loyal friends who believe in Him and in His Messengers, adhere to the faith and perform the good deeds. This is the reason why the Qur'an was called Mathani, based on the correct opinion of the scholars. We will elaborate upon this subject later. Mathani means to mention faith and then disbelief, or vice versa. Or, Allah mentions the miserable and then the happy, or vice versa. As for mentioning similar things, it is called Tashabbuh, as we will come to know, Allah willing. Allah said,
وَبَشِّرِ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ أَنَّ لَهُمْ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الأَنْهَـرُ
(And give glad tidings to those who believe and do righteous good deeds, that for them will be Gardens under which rivers flow (Paradise)). Consequently, Allah stated that Paradise has rivers that run beneath it, meaning, underneath its trees and rooms. From Hadiths it is learned that the rivers of Paradise do not run in valleys, and that the banks of Al-Kawthar (the Prophet's lake in Paradise) are made of domes of hollow pearls, the sand of Paradise is made of scented musk while its stones are made from pearls and jewels. We ask Allah to grant Paradise to us, for verily, He is the Most Beneficent, Most Gracious.
Ibn Abi Hatim reported that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«أَنْهَارُ الْجَنَّةِ تَفَجَّرُ تَحْتَ تِلَالٍ أَوْ مِنْ تَحْتِ جِبَالِ الْمِسْك»
(The rivers of Paradise spring from beneath hills, or mountains of musk.)
He also reported from Masruq that `Abdullah said, "The rivers of Paradise spring from beneath mountains of musk."
The similarity between the Fruits of Paradise
Allah said next,
كُلَّمَا رُزِقُواْ مِنْهَا مِن ثَمَرَةٍ رِّزْقاً قَالُواْ هَـذَا الَّذِى رُزِقْنَا مِن قَبْلُ
(Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before").
Ibn Abi Hatim reported that Yahya bin Abi Kathir said, "The grass of Paradise is made of saffron, its hills from musk and the boys of everlasting youth will serve the believers with fruits which they will eat. They will then be brought similar fruits, and the people of Paradise will comment, `This is the same as what you have just brought us.' The boys will say to them, `Eat, for the color is the same, but the taste is different. Hence Allah's statement,
وَأُتُواْ بِهِ مُتَشَـبِهاً
(and they will be given things in resemblance). Abu Ja`far Ar-Razi narrated that Ar-Rabi` bin Anas said that Abu Al-`Aliyah said that,
وَأُتُواْ بِهِ مُتَشَـبِهاً
(and they will be given things in resemblance) means, "They look like each other, but the taste is different." Also, `Ikrimah said,
وَأُتُواْ بِهِ مُتَشَـبِهاً
(and they will be given things in resemblance) "They are similar to the fruits of this life, but the fruits of Paradise taste better. " Sufyan Ath-Thawri reported from Al-A`mash, from Abu Thubyan, that Ibn `Abbas said, "Nothing in Paradise resembles anything in the life of this world, except in name." In another narration, Ibn `Abbas said, "Only the names are similar between what is in this life and what is in Paradise."
The Wives of the People of Paradise are Pure
Allah said,
وَلَهُمْ فِيهَآ أَزْوَجٌ مُّطَهَّرَةٌ
(and they shall have therein Azwajun Mutahharatun). Ibn Abi Talhah reported that Ibn `Abbas said, "Purified from filth and impurity." Also, Mujahid said, "From menstruation, relieving the call of nature, urine, spit, semen and pregnancies." Also, Qatadah said, "Purified from impurity and sin." In another narration, he said, "From menstruation and pregnancies." Further, `Ata', Al-Hasan, Ad-Dahhak, Abu Salih, `Atiyah and As-Suddi were reported to have said similarly.
Allah's statement,
وَهُمْ فِيهَا خَـلِدُونَ
(and they will abide therein forever) meaning ultimate happiness, for the believers will enjoy everlasting delight, safe from death and disruption of their bliss, for it never ends or ceases. We ask Allah to make us among these believers, for He is the Most Generous, Most Kind and Most merciful.
Trước đó, Allah đã cảnh báo những người vô đức tin thì giờ đây Ngài ra lệnh cho Thiên Sứ Muhammad báo tin vui đến những ai có đức tin và năng hành thiện về phần thưởng mà Ngài đã chuẩn bị cho họ. Đó là những ngôi vườn nơi Thiên Đàng bên dưới có các dòng sông chảy. Ở nơi đó, mỗi lần họ được ban cho thức ăn từ những loại trái quả ngon lành thì họ nói những trái quả này giống như những trái quả của cõi trần gian mà họ đã từng ăn do hình dáng có sự tương đồng. Allah tiếp đãi họ với những loại trái cây có hình dáng và tên gọi giống như những loại trái cây mà họ đã từng biết ở cõi trần mục đích chỉ để họ khỏi bỡ ngỡ chứ thực chất những trái quả ở những ngôi vườn nơi Thiên Đàng hoàn toàn khác về chất lượng hương vị và ngon lành. Trong Thiên Đàng, họ còn được ban cho những người vợ thanh khiết chưa từng có một ai va chạm. Và sự hưởng thụ khoái lạc nơi Thiên Đàng là bất tận, là vô hạn còn sự hưởng thụ khoái lạc nơi cõi trần chỉ là hữu hạn và ngắn ngủi.
La advertencia es para los que no creen, pero luego dice: Profeta, anuncia a los creyentes que realicen buenas obras una noticia que los va a alegrar: la entrada a jardines donde hay ríos que corren bajo los palacios y bajo los árboles. Cada vez que ellos se alimenten de un fruto agradable, se asombrarán por su semejanza con los frutos que probaron antes en el mundo terrenal y dirán: Este fruto se asemeja a los que comíamos antes. En efecto, estos frutos serán semejantes en su forma y su nombre a los frutos que comían en el mundo terrenal para que instintivamente los acepten, pero su sabor será diferente. Los creyentes tendrán en el Paraíso esposas puras. Ellos vivirán en deleite eterno e ininterrumpido, a diferencia del deleite del mundo terrenal que es efímero.
25- İman edip salih ameller işleyenlere de şunu müjdele: Onlar için
altlarından ırmaklar akan cennetler vardır. Her ne zaman o cennetlerin meyvelerinden bir rızka kavuşsalar:“Bu, daha önce bize rızık olarak verilen(le aynı!)” derler. Hâlbuki kendilerine öyle benzer olarak
sunulur. Bir de orada onlar için tertemiz kılınmış zevceler vardır ve onlar orada ebedi
kalacaklardır.
25. Yüce Allah kâfirlerin amellerinin cezasını söz konusu ettikten sonra, salih amellere sahip
olan mü’minlerin de görecekleri karşılığı söz konusu etmektedir. Nitekim Yüce Allah’ın
Kitab-ı Kerîm’inde izlediği yol da budur: Korkutma ve teşviki bir arada
zikretmek. Tâ ki kul hem çekinsin, hem arzulasın. Hem korksun, hem de ümitlensin. Bunun için şöyle buyurmaktadır: Kalpleri ile “iman edip” azaları ile “salih ameller işleyenlere”
böylelikle de imanlarını salih amelleri ile tasdik edenlere “şunu müjdele!” Sen ey Peygamber ve senin (tebliğ)
makamına geçenler (müjdeleyin).
Âyet-i kerimede hayırlı amellerin “salih” olmakla nitelendirilmesinin sebebi, bu amellerle onları işleyenlerin durumlarının, din ve dünya işlerinin, dünyevî ve uhrevî hayatlarının ıslah olması; bozuk hallerinin gidip düzelmesi, bunun sonucunda da kulun Cennet’te Rahman olan Allah’a komşuluk etmeye elverişli salih kimselerden olmasındandır.
İşte bu gibi kimselere şunu müjdele: “Onlar için... cennetler vardır” yani hayret verici güzellikte
ağaçlar, enfes meyveler, uzayıp giden gölgeler, sarmaş dolaş olmuş dallar bulunan bahçeler
vardır ki bunlardan dolayı ona cennet adı verilmiştir. Çünkü oraya girenler, o ağaç ve dalların
arasında adeta gizlenip örtülürler ve türlü nimetlere gark olurlar. “altından ırmaklar akan”
yani sudan, sütten, baldan ve şaraptan ırmaklar akar. Onları diledikleri gibi akıtacaklar,
istedikleri yere yönlendireceklerdir. Bu ağaçlar da onunla sulanacak, böylelikle çeşitli
meyveler verecektir.
“Her ne zaman o cennetlerin meyvelerinden bir rızka kavuşsalar: “Bu, daha önce bize rızık olarak verilen(le aynı)!” derler.” Yani bu önceki rızkımızla aynı türden ve
aynı nitelikler sahip bir rızık! Hepsi güzellik ve lezzet bakımından birbirine benzer. Orada ne
kötü bir meyve vardır, ne de lezzetsiz geçirdikleri bir vakit. Onlar yedikleri şeylerden daima
lezzet alırlar.
“Hâlbuki kendilerine öyle benzer olarak sunulur.” ifadesi “isimleri itibari ile birbirine benzer, fakat tatları itibari ile farklı farklıdır”
şeklinde açıklandığı gibi “rengi itibari ile benzer, fakat isimleri farklıdır” şeklinde de
açıklanmıştır. Ayrıca güzellik, lezzet ve hoş oluşları itibari ile birbirlerine benzerler diye
de açıklanmıştır. En güzel açıklama bu olsa gerektir.
Yüce Allah Cennet ehlinin kalacakları yerleri; yiyecek, içecek ve meyve gibi çeşitli gıdalarını
söz konusu ettikten sonra, eşlerini de söz konusu ederek en mükemmel, en açık ve en özlü şekilde onları nitelendirerek:“Bir de orada onlar için tertemiz kılınmış zevceler vardır” buyurmuştur.
Burada “filan kusurdan temizlenmiş” buyrulmayarak, her türlü temizlik
çeşidini kapsayan bir ifade kullanılmıştır. O halde bu zevceler ahlâk bakımından tertemiz
kılınmışlardır, yaratılış bakımından tertemizdirler, dilleri tertemizdir, gözleri tertemizdir.
Güzel yaratılışları, güzel huyları, eşleri ile güzel bir şekilde birlikte olmaları, sözlü ve
fiili edepleri dolayısıyla eşleri tarafından sevilirler. Ay hali, nifas, küçük ve büyük abdest,
sümük, tükürük, hoş olmayan kokular gibi pisliklerden de yaratılış itibari ile temiz
kılınmışlardır. Yaratılışları itibari ile mükemmel, güzellikleri ile de tertemizdirler. Onlarda
hiçbir kusur yoktur. Hilkatlerinde hiçbir çirkinlik olmayacaktır. Aksine onların huyu-suyu,
yüzü, dili, bakışı tertemizdir. Gözlerini yalnızca eşlerine dikmişlerdir. Dilleri de yalnızca
güzel söz söyler, her türlü çirkin söz söylemekten uzaktırlar.
Bu âyet-i kerimede hem müjdeleyen, hem müjdelenen, hem müjde olarak verilen şeyler, hem de
müjdelenen bu şeylere ulaştıran yollar zikredilmektedir. Müjdeleyen kişi Allah Rasûlü ve onun
ümmetinden, onun mirasçıları olanlardır. Müjdelenen kimseler ise salih ameller işleyen
mü’minlerdir. Müjde olarak verilen şeyler ise anlatılan niteliklere sahip cennetlerdir. Bunlara
ulaştıran yol ise iman ve salih ameldir. Bunlar olmaksızın bu müjdeye kavuşmaya imkân yoktur.
İşte bu, mahlûkatın en faziletlisi aracılığıyla, en faziletli yollarla gerçekleşen en büyük
müjdedir.
Bu buyrukta, mü’minlere müjde vermenin, hayırlı amellerin sonuçlarını ve mükafatlarını söz
konusu etmek sureti ile onları o amellere işlemek hususunda gayrete getirmenin müstehap olduğuna
delil vardır. Çünkü bu yolla bu hayırlı amellerin yükü hafifler ve kolaylaşır. İnsanın sahip
olabileceği en büyük müjde ise elbette iman ve salih amele ulaşabilme başarısıdır. İşte ilk ve
asıl müjde budur. Bundan sonra ölüm esnasındaki müjde gelir. Bundan sonra da işte bu ebedi
nimetlere ulaşmak gelir. Yüce Allah’tan lütfunu dileriz.
E Se l'avvertimento precedente era rivolto ai miscredenti, annuncia, o Profeta, ai credenti in Allāh, coloro che compiono le opere buone, ciò che li farà gioire: Paradisi sotto i cui palazzi e alberi scorrono i fiumi. Ogni volta che si nutrono dei suoi buoni frutti come sostentamento, dicono, a causa della grande somiglianza con i frutti della vita terrena: "Sono come i frutti di cui ci nutrivamo"; e vengono loro offerti frutti simili a quelli, sia nell'aspetto che nel nome, affinché li accettino, poiché sono loro familiari, ma sono diversi nel gusto e nel sapore. Inoltre, avranno nel Paradiso coniugi prive di qualsiasi caratteristica detestabile e dalle imperfezioni della vita terrena, e saranno nell'eterna beatitudine, a differenza della prosperità mondana, destinata a finire.
Verse 24 spoke of the fire of hell which has been prepared to punish those who do not believe in the Holy Qur'an; the present verse announces the reward for those who believe.
As for the fruits with which believers will be regaled in Paradise, some commentators say that this concerns only the fruits of Paradise which would be alike in shape, but each time different in taste. Others say that these fruits would resemble the fruits of the earth in shape alone, but their taste would be totally different. Anyhow, the point is that the believers would have a kind of joy in Paradise they had never known before, and that this joy would keep renewing itself at every moment.
Thus, the fruits of Paradise13 may share a common name with the fruits of the earth, but they will be of a different nature.
13. We must sound a note of caution here. Our modernists have for some time been quite fond of asserting that in speaking of the fruits of Paradise and its other joys, the Holy Qur'an has employed only a metaphysical mode of expression in order to suggest spiritual bliss which, by its very nature, is intangible. We do not mean to rule out the possibility or the desirability of analogical or symbolical interpretations of the verses of the Holy Qur'an. In fact, many authentic Muslim scholars, particularly the Sufis, have made such attempts which have proved to be very illuminating in many ways. But no genuine Sufi has ever claimed that symbolical interpretation (I` tibar) is the same thing as exegesis (tafsir), or that his own interpretation was exclusively the only valid one. The purpose of analogical interpretation has always been to serve as an aid in spiritual realization or in the elaboration of metaphysical doctrines, and not to negate or oppose the regular mode of exegesis. What our modern exegetes overlook in their zeal and in their simplicity is the obvious fact that if a thing is being used as a metaphor or a symbol, it does not necessarily argue that it does not exist objectively. In allowing for symbolical interpretations, we must carefully remember that since the Holy Qur'an has spoken of the fruits of Paradise and of similar things, they must have an objective existence, though not a physical one (in the current sense of the word), and even though we have no knowledge as to their nature and state - all of which we can safely leave to Allah Himself. That way lies security, for that is the Straight Path.
The wives which the believers will have in Paradise, will be clean externally and pure internally - that is to say, free from everything that is physically disgusting like excrement and menstruation, and from everything that is morally disgusting like bad temper or unfaith fulness.
The joys of Paradise will also be unlike the joys of the earth in that they will not be short-lived, nor will one have to be trembling with the fear of losing them, for the believers shall live in perpetual bliss forever.
In giving these good tidings to those who believe, the Holy Qur'an adds another condition - that of good deeds -, for without good deeds, one cannot deserve such good tidings on the merit of 'Iman ایمان (faith) alone. 'Iman itself can, no doubt, save a man from being consigned to the fires of hell for ever, and every Muslim, even if he is a great sinner, will finally be taken out of hell, once he has undergone a period of punishment. But no one can altogether escape the fires of hell unless he has been doing good deeds defined by the Sharl'ah. (Ruh al Bayan: Qurtubi)
In the foregoing verses, it was affirmed that the Holy Qur'an does not admit of any kind of doubt, and that if someone should have a suspicion as to its being the Word of God, he should try to produce even a small Surah comparable to it. These two verses refer to an objection raised by the disbelievers with regard to the Holy Qur'an, and provide an answer to them. They had been saying that had the Qur'an been the Word of Allah, it would not have employed contemptible creatures like an ant or a gnat in its parables, for such a thing goes against the sublimity and majesty of Allah, when it would embarrass even a man with some sense of dignity. The Holy Qur'an points out that when one intends to speak of a detestable thing or person or situation, in a parable, the use of a gnat or something even more contemptible neither transgresses the principles of eloquence or logic, nor does it go against the sense of dignity or modesty, and hence Allah does not feel shy in using such imagery. The Holy Qur'an also shows that doubts of this kind arise only in the minds of those whom their disbelief has drained of all power to see things in a proper perspective, while such empty misgivings never touch the minds and hearts of true believers.
Qur'anic Parables: Test and guidance
The Holy Qur'an proceeds to suggest even a raison d'etre for the use of such parables: they serve as a test for men. In the case of those who are ready to think and to understand, they become a source of guidance; but for those who refuse to understand, out of indifference or out of a stubborn hostility and denial, they are a cause of greater confusion and misguidance. In elaborating this point, the Holy Qur'an specifies that these parables throw into confusion only those disobedient and rebellious people who disavow the covenant they have made with Allah, break all those relationships which Allah has commanded them to keep intact, and consequently produce an ever-widening disorder and anarchy in the world.
Who is فاسق fasiq?
The Arabic word used by the Holy Qur'an in speaking of the disobedient is Al-fasiqin, its root being fasaqa which means to go outside or to stray beyond a limit'. In the terminology of the Shari'ah, fisq فسق signifies 'going beyond the circle of obedience to Allah, or transgressing the commandments of Allah'. Now, transgression does not stop at being merely disobedient in one's actions, but can sometimes lead to outright denial and disbelief. So, the word fasiq فاسق is applied to a disbeliever (kafir کافر ) as well - such a use of the word is frequent in the Holy Qur'an. A Muslim who is a habitual sinner is also called a fasiq فاسق - this is how the jurists (Fuqaha' ) ordinarily use the word, making the fasiq فاسق a counterpart of the kafir کافر on the opposite side. That is to say, a man who commits a major sin and does not repent, or who insists on committing minor sins and makes it a habit, would be called a fasiq فاسق in the terminology of the Fuqaha'; on the other hand, a man who commits such sins publicly and openly without being ashamed of it is called a kafir کافر . (See Mazhari)
Living by the Covenant with Allah
The Covenant which the transgressors disavow refers to the one that all men made with Allah before any of them came down to the earth. The Holy Qur'an says that Allah brought together the spirits of all men, and asked them: اَلَسْتُ بِرَبِّكُمْ :"Am I not your Lord?" And they replied with one voice: بَليٰ : "Yes" (7:172). This acceptance and affirmation of Allah as their only Lord and Master requires that men should in no way be disobedient to Him. Allah's books and His prophets come down to the world to remind them of this Covenant, to renew it, and to teach them in detail how to act upon it. Now, those who break this Covenant, how can they ever be expected to learn from the prophets and the books of Allah?
Injunctions and related considerations:
(1) Verse 26 shows if one intends to explain something useful or essential for the spiritual guidance of one's readers or listeners, it is neither sinful nor reprehensible to refer to something which is generally supposed to be contemptible or dirty, nor does it go against the dignity of the writer or the speaker. Examples of the use of such images or parables occur in the Holy Qur'an, the Hadith, and in the writings of the Sufis and other great Muslim scholars, all of whom have disregarded the habitual idea of modesty or seriousness in the interest of the real object to be attained.
(2) The reference to the disavowing of one's covenant with Allah indicates that the infringement of a contract or agreement made with one's fellow men is a grave sin, which may have the consequence of depriving a man of the ability to do good deeds.
(3) Verse 27 shows that it is essential for us to maintain the relationships which the Shari'ah has commanded us to keep intact, and that it is forbidden to break them. Indeed, religion itself signifies the divinely ordained laws which bind us to fulfil our obligations with regard to Allah (Huququllah) and with regard to His servants (Huquq al-‘Ibad). According to this verse, the fundamental cause of disorder in human society is the sundering of these relationships.
The Holy Qur'an says that real losers are those who go against divine commandments. There is a suggestion here that real loss pertains to the other world, the loss of this world being too small a thing to be worthy of serious consideration.
In verità Allāh l'Altissimo, gloria Sua, non esita a fornire esempi di ciò che vuole; dà l'esempio della zanzara o di qualsiasi altra creatura superiore o inferiore in grandezza; e la gente si trova di fronte a entrambe le situazioni, credenti e miscredenti: Quanto ai credenti, credono e sanno che dietro tali esempi vi è una morale da applicare; quanto ai miscredenti, essi si chiedono, in segno di derisione, per quale motivo Allāh abbia portato esempi di questi esseri vili come le zanzare, le mosche e i ragni ecc, e qui vi è la risposta da parte di Allāh: In verità, in questi esempi vi sono illuminazione, guida e prove per la gente; alcuni di loro Allāh svia con questi esempi, poiché si rifiutano di riflettervi, e ve ne sono molti; e alcuni di loro vengono guidati, poiché ne hanno tratto una lezione, e ve ne sono molti. E svia solo quelli che meritano di essere sviati, e sono quelli si rifiutano di obbedire, come gli ipocriti.
Allah does not shy away from using whatever example He wishes, whether that be of a gnat or anything bigger than it. The believers know and trust that there is wisdom in the use of such examples, while the disbelievers will make fun, asking each other why Allah uses examples with lowly creatures, such as gnats, flies and spiders. Allah replies that in these examples lie guidance, direction and a test for people. There are many people who are misguided by Allah through these examples, because they refuse to consider them; and there are many who He guides along the right path because they learn from them. He does not misguide anyone except those who deserve to be misguided. They are those who do not obey Him.
26- Gerçek şu ki Allah bir sivrisineği veya ondan öte herhangi bir şeyi misal vermekten hayâ
etmez. İman edenler onun, Rablerinden gelen hakikat olduğunu bilirler. Ama küfre saplananlar
“Allah bu misal ile ne murad etmiş?” derler. Allah onunla bir çoklarını
saptırır ve yine onunla çoklarını da hidâyete eriştirir. O, onunla fasıklardan başkasını
saptırmaz.
27- O (fasıklar) Allah’ın ahdini sağlamlaştırdıktan sonra bozarlar.
Allah’ın birleştirilmesini emrettiği şeyleri koparırlar ve yeryüzünde fesat çıkarırlar. İşte
onlar zarara uğrayanların tâ kendileridir.
26. Yüce Allah buyuruyor ki:“Gerçek şu ki Allah bir sivrisineği veya ondan öte herhangi bir şeyi”
yani misal olarak ne olursa olsun “misal vermekten hayâ etmez.” Çünkü bu
misaller, hikmeti kapsayıcı olmaları ve hakkı açıklamalarıdır. Yüce Allah hakkı söylemekten haya
etmez. Bu buyrukta basit ve önemsiz şeylerin misal verilmesine tepki gösterip bu konuda Allah’a
itiraz eden kimselere cevap verilmiştir. Oysa bu gibi şeylerin misal verilmesinde itirazı
gerektiren bir taraf yoktur. Aksine bu, Yüce Allah’ın, kullarına yönelik bir dersi ve
rahmetidir. Öyleyse bunun kabul ve şükür ile karşılanması gerekir. İşte bundan dolayı Allah şöyle buyurmaktadır:“İman edenler onun, Rablerinden gelen hakikat olduğunu bilirler” Bu
misalleri kavrarlar ve bu misaller üzerinde tefekkür ederler. Şâyet bu misallerin muhtevasını
etraflı bir şekilde öğrenirlerse, ilim ve imanları artar. Yok, bilemezler ise en azından hem o
misallerin hem de onların ihtiva ettikleri şeylerin hak olduğunu bilirler. İsterse bunların
içerdikleri hakkın ne olduğu onlara kapalı kalsın. Çünkü onlar Allah’ın bu misalleri boş yere
vermediğini, aksine sonsuz bir hikmet ve büyük bir nimet dolayısı ile bunları örnek verdiğini
bilmektedirler.
“Ama küfre saplananlar “Allah bu misal ile ne murad etmiş?” derler” ve
böylelikle itiraz eder ve şaşırır kalırlar. Mü’minler bu konuda imanlarına iman kattıkları gibi,
kâfirler de küfürlerine küfür katarlar. Bundan dolayı “Allah onunla bir çoklarını saptırır ve yine onunla çoklarını da hidâyete eriştirir”
diye buyrulmaktadır. İşte Kur’ân âyetlerinin inişi esnasında mü’minlerle kâfirlerin hali
budur. Bu konuda Yüce Allah bir başka yerde şöyle buyurmaktadır:“Bir sûre indirildiği zaman içlerinden bazıları: Bu hanginizin imanını artırdı? derler. İman etmiş olanlara gelince, daima onların imanını artırmıştır ve onlar birbirlerini müjdeleyip sevinirler. Kalplerinde hastalık bulunanlara gelince, onların murdarlıklarına murdarlık katıp artırmış ve onlar kâfirler olarak ölüp gitmişlerdir.”(et-Tevbe, 9/124-125) Kullar için Kur’ân âyetlerinin nüzûlünden daha
büyük bir nimet olamaz. Ama buna rağmen bu âyetler kimi topluluklar için imtihan, şaşkınlık,
sapıklık ve mevcut kötülüklerine kötülük katmaya sebep olur. Kimilerine de ihsan, rahmet ve
mevcut hayırlarına hayır katmaya sebep olur. Kulları arasında farklılık kılan; tek başına
hidâyete ileten ve dalâlete götüren Yüce Allah, her türlü eksiklikten münezzehtir.
Bundan sonra Yüce Allah sapanları saptırmaktaki hikmet ve adaletini söz konusu ederek “O, bununla fasıklardan başkasını saptırmaz.” diye buyurmaktadır.
Fasıklar; Allah’a itaatin dışına çıkan, Allah’ın Rasûllerine karşı inatlaşan, fısk vasfına
bürünmüş ve onu başka hiçbir şeye değiştirmek istemeyen kimseler demektir. İşte Yüce Allah’ın
hikmeti, bunların saptırılmasını gerektirmektedir. Çünkü onlar hidâyet bulmaya elverişli bir
yapıda değillerdir. Nitekim Yüce Allah’ın lütuf ve hikmeti de iman sıfatını kazanan ve salih
amellerle bezenen kimseleri hidâyete iletmeyi gerektirmiştir.
Fâsıklık/fısk iki türlüdür: Birisi dinden çıkarıcı olandır ki bu imandan çıkmayı gerektiren fısk çeşididir. Bu
âyet-i kerimede ve benzerlerinde sözü geçen fısk böyledir. Bir diğeri ise imanın dışına
çıkartmayan fısk çeşididir. Yüce Allah’ın:“Ey iman edenler! Eğer bir fasık size bir haber getirirse...”(el-Hucurat, 49/6) buyruğunda olduğu gibi.
Daha sonra Yüce Allah, bu fasıkların niteliklerini belirterek şöyle buyurmaktadır:
27. “O (fasıklar) Allah’ın ahdini sağlamlaştırdıktan sonra bozarlar.”
Bu buyruktaki “ahid” hem onlar ile Rab’leri arasında, hem de onlar ile diğer insanlar arasında olan ve bağlı kalmayı ağır sözlerle ve bağlayıcı hükümlerle pekiştirdikleri bütün ahitleri kapsamaktadır. İşte onlar bu ahitlere hiçbir şekilde aldırmazlar. Aksine onları bozarlar. Allah’ın emirlerini terk eder, yasaklarını çiğnerler. Kendileri ile diğer insanlar arasındaki ahitlere de riayet etmezler.
“Allah’ın birleştirilmesini emrettiği şeyleri koparırlar.” Bu buyruğun kapsamına da pek çok şey girmektedir.
Şöyle ki Yüce Allah bizimle kendisi arasında iman bağını bağlı tutmayı ve ona ubudiyet
vazifesini yerine getirmeyi emretmiştir. Bizimle Rasûlü arasında da Rasûlü’ne iman etmek, onu
sevmek, saymak, onun haklarını yerine getirmek bağlarını, bizimle anne-baba, yakın akrabalar,
dostlar ve diğer insanlar arasında da Allah’ın bağlı kalmamızı emretmiş olduğu sair hakları
yerine getirmemizi emretmiştir. İşte mü’minler Allah’ın birleştirilmesini emretmiş olduğu bütün
bu hakları birleştirir ve en mükemmel şekli ile bunları yerine getirmeye çalışırlar. Fasıklar
ise bu bağları koparırlar, bunları arkalarına atarlar. Bunlara bağlı kalmak yerine fasıklığı, bu
bağları koparmayı ve günahları işlemeyi tercih ederler. İşte yeryüzünde fesat çıkarmak da budur.
“İşte onlar” yani bu nitelikleri taşıyanlar, dünyada da, âhirette de
“zarara uğrayanların tâ kendileridir.” Zarara uğramayı, hüsranı onlara
münhasır bir özellik olarak zikretmektedir. Çünkü onlar bütün halleri ile hüsrandadırlar. Kâr
sağladıkları herhangi bir husus yoktur. Çünkü her bir salih amelin kabulü için iman şarttır.
İmanı olmayanın ameli de olmaz. İşte bu hüsran, küfür hüsranıdır. Bütün insanları kuşatan ve
kimi zaman küfür, kimi zaman masiyet, kimi zaman da bir müstehabı terk etmek şeklinde açığa çıkan hüsrana gelince bundan da Yüce Allah’ın:“Muhakkak insan, hüsrandadır”(el-Asr, 103/2)
buyruğunda söz edilmektedir. Bu hüsrandan müstesna olanlar sadece iman, salih amel, karşılıklı
olarak hakkı ve sabrı tavsiye etmek niteliklerine sahip kimselerdir. Hüsranın gerçek mahiyeti
ise kulun, elde edebileceği ve imkânı dahilinde olan hayırları elden kaçırmasıdır.
Daha sonra Yüce Allah şöyle buyurmaktadır:
Tunay na si Allāh – kaluwalhatian sa Kanya at pagkataas-taas Siya – ay hindi nahihiya sa paglalahad ng mga paghahalintulad sa pamamagitan ng anumang niloob niya. Kaya naglalahad Siya ng paghahalintulad sa pamamagitan ng lamok at anumang mataas dito sa laki o mababa rito sa liit. Ang mga tao sa harap nito ay dalawang uri: mga mananampalataya at mga tagatangging sumampalataya. Tungkol naman sa mga mananampalataya, naniniwala sila at nakaaalam sila na sa likod ng paglalahat ng paghahalintulad sa pamamagitan ng mga ito ay may kasanhian. Tungkol naman sa mga tagatangging sumampalataya, nagtatanungan sila sa paraang pakutya tungkol sa dahilan ng paglalahad ni Allāh ng mga paghahalintulad sa pamamagitan ng mga hamak na nilikhang ito gaya ng mga lamok, mga langaw, mga gagamba, at iba pa sa mga ito. Dumarating ang sagot mula kay Allāh: "Tunay na sa mga paghahalintulad na ito ay may mga kapatnubayan, mga panuto, at pagsubok para sa mga tao. Kaya mayroon sa kanila na pinaliligaw ni Allāh sa pamamagitan ng mga paghahalintulad na ito dahil sa pag-ayaw nila sa pagninilay-nilay sa mga ito. Sila ay marami. Mayroon sa kanila na pinapatnubayan Niya dahilan sa pagkapangaral nila dahil sa mga ito. Sila ay marami. Walang naliligaw maliban sa sinumang naging karapat-dapat sa pagkaligaw. Sila ay ang mga lumalabas sa pagtalima sa Kanya gaya ng mga mapagpaimbabaw.
Şüphesiz ki Allah -Subhanehu ve Teâlâ- dilediğini misal olarak getirmekten çekinmez. Sivrisineği örnek olarak vermiştir. Ondan daha büyük veya daha küçük şeyleri de örnek olarak getirir. İnsanlar bu misaller önünde iki kısımdır: Müminler ve kâfirler. Müminler bu misalleri tasdik eder ve verilen bu misallerin ardında bir hikmet olduğunu bilirler. Ancak kâfirler, Allah Teâlâ'nın bu hakir görülen sivrisinek, sinek, örümcek vb. gibi mahlukatı neden misal olarak getirdiğini alay etmek için birbirlerine sorarlar. Allah Teâlâ'dan ise bunlara cevap şu şekilde gelmektedir: Bu misaller yol göstermek, yönlendirmek ve insanları imtihan etmek içindir. Allah, bazılarını verilen bu misalerleri düşünmekten yüz çevirmesiyle sapıklığa sürükler. Bunların sayıları bir hayli çoktur. Sapıklığı hak edenden başkasını saptırmaz. Onlar münafıklar gibi Allah'a itaat etmeyi terk eden kimselerdir.
Allah n’a aucun embarras à citer en exemple ce qu’Il veut. Ainsi, Il peut citer l’exemple d’un moustique, de quelque chose de plus grand ou de plus petit... Il y a deux sortes de gens face à ces exemples: les croyants et les mécréants. Les croyants y croient et comprennent que l’exemple renferme une sagesse, alors que les mécréants s’interrogent de manière moqueuse sur la pertinence de citer en exemple des créatures insignifiantes comme un moustique, une mouche, une araignée, etc…
Allah leur répond que ce qu’Il cite permet de guider, orienter et éprouver les gens. Allah, par ces exemples, égare ceux qui se refusent à les méditer et ils sont nombreux, et guide ceux qui en tirent des leçons et eux aussi sont nombreux. Or, Allah n’égare que ceux qui se sont soustraits à son obéissance et qui méritent d’être égarés, à l’instar des hypocrites.
Sesungguhnya Allah -Subḥānahu wa Ta'ālā- tidak malu untuk membuat perumpamaan-perumpamaan yang dikehendaki-Nya. Sebab itu, Allah membuat perumpamaan berupa nyamuk atau sesuatu yang lebih besar atau yang lebih kecil dari itu. Lalu manusia terbelah menjadi dua golongan dalam menyikapinya, yaitu golongan mukmin dan golongan kafir. Orang-orang mukmin percaya dan yakin bahwa di balik perumpamaan itu pasti ada hikmah tertentu, sedangkan orang-orang kafir justru bertanya-tanya dengan nada sinis tentang alasan Allah membuat perumpamaan berupa makhluk-makhluk yang remeh-temeh, seperti nyamuk, lalat, laba-laba dan lain-lain. Kemudian jawaban datang dari Allah, yaitu bahwa dalam perumpamaan-perumpamaan itu terdapat petunjuk, bimbingan dan ujian bagi manusia. Lalu ada orang-orang yang disesatkan Allah melalui perumpamaan-perumpamaan itu karena mereka enggan merenungkannya, dan golongan ini sangat banyak. Namun, ada orang-orang yang Allah berikan petunjuk ke jalan yang benar karena mereka mau mengambil pelajaran dari perumpamaan-perumpamaan tersebut, dan jumlah mereka juga sangat banyak. Allah hanya menyesatkan orang-orang yang memang layak untuk tersesat, yaitu orang-orang yang keluar dari ketaatan kepada Allah, seperti orang-orang munafik.
In his Tafsir, As-Suddi reported that Ibn `Abbas, Ibn Mas`ud, and some Companions said; "When Allah gave these two examples of the hypocrites" meaning Allah's statements,
مَثَلُهُمْ كَمَثَلِ الَّذِى اسْتَوْقَدَ نَاراً
(Their likeness is as the likeness of one who kindled a fire), and,
أَوْ كَصَيِّبٍ مِّنَ السَّمَآءِ
(Or like a rainstorm from the sky), "The hypocrites said, `Allah's far more exalted than for Him to make such examples.' So Allah revealed these Ayat (2:26-27) up to:
هُمُ الْخَـسِرُونَ
(Who are the losers)". Sa`id said that Qatadah said, "Allah does not shy away from the truth when He mentions a matter as a parable, whether this matter is significant or not. When Allah mentioned the flies and the spider in His Book, the people of misguidance said, `Why did Allah mention these things.' So Allah revealed;
إِنَّ اللَّهَ لاَ يَسْتَحْىِ أَن يَضْرِبَ مَثَلاً مَّا بَعُوضَةً فَمَا فَوْقَهَا
(Verily, Allah is not ashamed to set forth a parable even of a mosquito or so much more when it is bigger (or less when it is smaller) than it)."
A Parable about the Life of This World
Abu Ja`far Ar-Razi reported that Ar-Rabi` bin Anas commented on this Ayah (2:26); "This is an example that Allah has given for the life of this world. The mosquito lives as long as it needs food, but when it gets fat, it dies. This is also the example of people whom Allah mentioned in the Qur'an: when they acquire (and collect the delights of) the life of this world, Allah then takes them away." Afterwards, he recited,
فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَىْءٍ
(So, when they forgot (the warning) with which they had been reminded, We opened for them the gates of every (pleasant) thing) (6:44)
In this Ayah (2:26) Allah stated that He does not shy away or hesitate in making an example or parable of anything, whether the example involves a significant or an insignificant matter.
Allah's statement,
فَمَا فَوْقَهَا
(Or so much more when it is bigger than it) Fama fawqaha means, something bigger than the mosquito, which is one of the most insignificant and tiniest of creatures. Muslim narrated that Aishah said that the Messenger of Allah ﷺ said,
«مَا مِنْ مُسْلِمٍ يُشَاكُ شَوكَةً فَمَا فَوْقَهَا إِلَّا كُتِبَتْ لَهُ بِهَا دَرَجَةٌ، وَمُحِيَتْ عَنْهُ بِهَا خَطِيئَة»
(No Muslim is harmed by a thorn, Fama fawqaha (or something larger), but a good deed will be written for him and an evil deed will be erased from his record.)
So Allah has informed us that there is no matter that is too small that is exempt from being used as an example, even if it was as insignificant as a mosquito or a spider. Allah said,
يأَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُواْ لَهُ إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ لَن يَخْلُقُواْ ذُبَاباً وَلَوِ اجْتَمَعُواْ لَهُ وَإِن يَسْلُبْهُمُ الذُّبَابُ شَيْئاً لاَّ يَسْتَنقِذُوهُ مِنْهُ ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ
(O mankind! A similitude has been coined, so listen to it (carefully): Verily, those on whom you call besides Allah, cannot create (even) a fly, even though they combine together for the purpose. And if the fly snatches away a thing from them, they will have no power to release it from the fly. So weak are (both) the seeker and the sought.) (22:73),
مَثَلُ الَّذِينَ اتَّخَذُواْ مِن دُونِ اللَّهِ أَوْلِيَآءَ كَمَثَلِ الْعَنكَبُوتِ اتَّخَذَتْ بَيْتاً وَإِنَّ أَوْهَنَ الْبُيُوتِ لَبَيْتُ الْعَنكَبُوتِ لَوْ كَانُواْ يَعْلَمُونَ
(The likeness of those who take (false deities as) Awliya' (protectors, helpers) other than Allah is the likeness of a spider who builds (for itself) a house; but verily, the frailest (weakest) of houses is the spider's house ـ if they but knew.) (29:41), and,
أَلَمْ تَرَ كَيْفَ ضَرَبَ اللَّهُ مَثَلاً كَلِمَةً طَيِّبَةً كَشَجَرةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِى السَّمَآءِ - تُؤْتِى أُكُلَهَا كُلَّ حِينٍ بِإِذْنِ رَبِّهَا وَيَضْرِبُ اللَّهُ الأَمْثَالَ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ - وَمَثلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِن فَوْقِ الاٌّرْضِ مَا لَهَا مِن قَرَارٍ - يُثَبِّتُ اللَّهُ الَّذِينَ ءَامَنُواْ بِالْقَوْلِ الثَّابِتِ فِى الْحَيَوةِ الدُّنْيَا وَفِى الاٌّخِرَةِ وَيُضِلُّ اللَّهُ الظَّـلِمِينَ وَيَفْعَلُ اللَّهُ مَا يَشَآءُ
(See you not how Allah sets forth a parable A goodly word as a goodly tree, whose root is firmly fixed, and its branches (reach) to the sky (i.e. very high). Giving its fruit at all times, by the leave of its Lord, and Allah sets forth parables for mankind in order that they may remember. And the parable of an evil word is that of an evil tree uprooted from the surface of earth, having no stability. Allah will keep firm those who believe, with the word that stands firm in life of this world (i.e. they will keep on worshipping Allah alone and none else), and in the Hereafter. And Allah will cause the Zalimin (polytheists and wrongdoers) to go astray those and Allah does what He wills.) (14:24-27). Allah said,
ضَرَبَ اللَّهُ مَثَلاً عَبْدًا مَّمْلُوكًا لاَّ يَقْدِرُ عَلَى شَىْءٍ
(Allah puts forward the example of (two men ـ a believer and a disbeliever); a servant under the possession of another, he has no power of any sort) (16:75). He then said,
وَضَرَبَ اللَّهُ مَثَلاً رَّجُلَيْنِ أَحَدُهُمَآ أَبْكَمُ لاَ يَقْدِرُ عَلَى شَىْءٍ وَهُوَ كَلٌّ عَلَى مَوْلاهُ أَيْنَمَا يُوَجِّههُّ لاَ يَأْتِ بِخَيْرٍ هَلْ يَسْتَوِى هُوَ وَمَن يَأْمُرُ بِالْعَدْلِ
(And Allah puts forward (another) example of two men, one of them dumb, who has no power over anything, and he is a burden on his master; whichever way he directs him, he brings no good. Is such a man equal to one who commands justice) (16:76). Also, Allah said,
ضَرَبَ لَكُمْ مَّثَلاً مِّنْ أَنفُسِكُمْ هَلْ لَّكُمْ مِّن مَّا مَلَكَتْ أَيْمَـنُكُمْ مِّن شُرَكَآءَ فِى مَا رَزَقْنَـكُمْ
(He sets forth for you a parable from your own selves: Do you have partners among those whom your right hands possess (i.e. your servants) to share as equals in the wealth we have bestowed on you) (30:28).
Mujahid commented on Allah's statement,
إِنَّ اللَّهَ لاَ يَسْتَحْىِ أَن يَضْرِبَ مَثَلاً مَّا بَعُوضَةً فَمَا فَوْقَهَا
(Verily, Allah is not ashamed to set forth a parable even of a mosquito or so much more when it is bigger than it.) "The believers believe in these parables, whether they involve large matters or small, because they know that they are the truth from their Lord, and Allah guides the believers by these parables."
In his Tafsir, As-Suddi reported that Ibn `Abbas, Ibn Mas`ud and other people among the Companions said,
يُضِلُّ بِهِ كَثِيرًا
(By it He misleads many), "Meaning the hypocrites. Allah guides the believers with these parables, and the straying of the hypocrites increases when they reject the parables that Allah mentioned for them which they know are true. This is how Allah misleads them."
وَيَهْدِي بِهِ
(And He guides thereby) meaning, with the parables,
كَثِيراً
(many) from among the people of faith and conviction. Allah adds guidance to their guidance, and faith to their faith, because they firmly believe in what they know to be true, that is, the parables that Allah has mentioned. This is guidance that Allah grants them;
وَمَا يُضِلُّ بِهِ إِلاَّ الْفَـسِقِينَ
(And He misleads thereby only the Fasiqin (the rebellious, disobedient to Allah)), meaning, the hypocrites. The Arabs say that the date has Fasaqat, when it comes out of its skin, and they call the mouse a Fuwaysiqah, because it leaves its den to cause mischief. The Two Sahihs recorded `A'ishah saying that the Messenger of Allah ﷺ said,
«خَمْسٌ فَوَاسِقُ يُقْتَلْنَ فِي الْحِلِّ وَالْحَرَمِ: الغُرَابُ وَالْحِدَأَةُ وَالْعَقْرَبُ وَالْفَأْرَةُ وَالْكَلْبُ الْعَقُور»
(Five animals are Fawasiq, and they must be killed during Ihram and otherwise: the crow, the kite, the scorpion, the mouse and the rabid dog.) eFasiq, includes the disbeliever and the disobedient. However, the Fisq of the disbeliever is worse, and this is the type of Fasiq that the Ayah is describing here, because Allah described them as,
الَّذِينَ يَنقُضُونَ عَهْدَ اللَّهِ مِن بَعْدِ مِيثَـقِهِ وَيَقْطَعُونَ مَآ أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ وَيُفْسِدُونَ فِي الاٌّرْضِ أُولَـئِكَ هُمُ الْخَـسِرُونَ
(Those who break Allah's covenant after ratifying it, and sever what Allah has ordered to be joined and do mischief on earth, it is they who are the losers.)
These are the characteristics of the disbelievers and they contradict the qualities of the believers. Similarly, Allah said in Surat Ar-Ra`d,
أَفَمَن يَعْلَمُ أَنَّمَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمَىٰ ۚ إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ الَّذِينَ يُوفُونَ بِعَهْدِ اللَّهِ وَلَا يَنقُضُونَ الْمِيثَاقَ وَالَّذِينَ يَصِلُونَ مَا أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ وَيَخْشَوْنَ رَبَّهُمْ وَيَخَافُونَ سُوءَ الْحِسَابِ
(Shall he then, who knows that what has been revealed unto you (O Muhammad ) from your Lord is the truth, be like him who is blind But it is only the men of understanding that pay heed. Those who fulfill the covenant of Allah and break not the Mithaq (bond, treaty, covenant). And those who join that which Allah has commanded to be joined (i.e. they are good to their relatives and do not sever the bond of kinship), and fear their Lord, and dread the terrible reckoning.) (13:19-21)) until,
وَالَّذِينَ يَنقُضُونَ عَهْدَ اللَّهِ مِن بَعْدِ مِيثَـقِهِ وَيَقْطَعُونَ مَآ أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ وَيُفْسِدُونَ فِى الاٌّرْضِ أُوْلَـئِكَ لَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ
(And those who break the covenant of Allah, after its ratification, and sever that which Allah has commanded to be joined (i.e. they sever the bond of kinship and are not good to their relatives), and work mischief in the land, on them is the curse (i.e. they will be far away from Allah's mercy), and for them is the unhappy (evil) home (i.e. Hell).) (13:25)
The covenant that these deviant people broke is Allah's covenant with His creation, that is, to obey Him and avoid the sins that He prohibited. This covenant was reiterated in Allah's Books and by the words of His Messengers. Ignoring this covenant constitutes breaking it. It was said that the Ayah (2:27) is about the disbelievers and the hypocrites among the People of the Book. In this case, the covenant that they broke is the pledge that Allah took from them in the Tawrah to follow Muhammad ﷺ when he is sent as a Prophet, and to believe in him, and in what he was sent with. Breaking Allah's covenant in this case occured when the People of the Book rejected the Prophet ﷺ after they knew the truth about him, and they hid this truth from people, even though they swore to Allah that they would do otherwise. Allah informed us that they threw the covenant behind their backs and sold it for a miserable price.
It was also reported that the Ayah (2:27) refers to all disbelievers, idol worshippers and hypocrites. Allah took their pledge to believe in His Oneness, showing them the signs that testify to His Lordship. He also took a covenant from them to obey His commands and refrain from His prohibitions, knowing that His Messengers would bring proofs and miracles that none among the creation could ever produce. These miracles testified to the truth of Allah's Messengers ﷺ. The covenant was broken when the disbelievers denied what was proven to them to be authentic and rejected Allah's Prophets and Books, although they knew that they were the truth. This Tafsir was reported from Muqatil bin Hayyan, and it is very good. It is also the view that Az-Zamakhshari held.
Allah's statement next,
وَيَقْطَعُونَ مَآ أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ
(And sever what Allah has ordered to be joined) is in reference to keeping the relations with the relatives, as Qatadah asserted. This Ayah is similar to Allah's statement,
فَهَلْ عَسَيْتُمْ إِن تَوَلَّيْتُمْ أَن تُفْسِدُواْ فِى الاٌّرْضِ وَتُقَطِّعُواْ أَرْحَامَكُمْ
(Would you then, if you were given the authority, do mischief in the land, and sever your ties of kinship) (47:22)
Ibn Jarir At-Tabari preferred this opinion. However, it has been said that the meaning of the Ayah (2:27) here is more general. Hence, everything that Allah has commanded to nurture, and the people severed, is included in its meaning.
The Meaning of `Loss
Muqatil bin Hayyan commented on Allah's statement,
أُولَـئِكَ هُمُ الْخَـسِرُونَ
(It is they who are the losers) "In the Hereafter." Similarly, Allah said,
أُوْلَـئِكَ لَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ
(On them is the curse (i.e. they will be far away from Allah's mercy), and for them is the unhappy (evil) home (i.e. Hell)) (13:25).
Also, Ad-Dahhak said that Ibn `Abbas said, "Every characteristic that Allah describes those other than the people of Islam - such as being losers - then it refers to disbelief. However, when they are attributed to the people of Islam, then these terms refer to sin." Ibn Jarir commented on Allah's statement,
أُولَـئِكَ هُمُ الْخَـسِرُونَ
(It is they who are the losers,) "`Losers is plural for loser, this word refers to whoever decreased his own share of Allah's mercy by disobeying Him, just as the merchant loses in his trade by sustaining capital loss. Such is the case with the hypocrite and the disbeliever who lose their share of the mercy that Allah has in store for His servants on the Day of Resurrection. And that is when the disbeliever and the hypocrite most desperately need Allah's mercy."
"Sesungguhnya Allah tiada segan membuat perumpamaan berupa nyamuk atau yang lebih rendah dari
itu. Adapun orang-orang yang beriman, maka mereka mengetahui (yakin)
bahwa pe-rumpamaan itu benar dari Tuhan mereka, tetapi mereka yang kafir mengatakan, 'Apa maksud
Allah menjadikan ini untuk perumpa-maan?' Dengan perumpamaan itu banyak orang yang disesatkan
Allah, dan dengan perumpamaan itu (pula) banyak orang yang diberiNya
petunjuk. Dan tidak ada yang disesatkan Allah kecuali orang-orang yang fasik. (Yaitu)
orang-orang yang melanggar per-janjian Allah sesudah perjanjian itu diteguhkan, dan memutuskan
apa yang diperintahkan Allah (kepada mereka) untuk menghubung-kannya dan
membuat kerusakan di muka bumi. Mereka itulah orang-orang yang rugi." (Al-Baqarah: 26-27).
(26) Allah تعالى berfirman, ﴾ إِنَّ ٱللَّهَ لَا يَسۡتَحۡيِۦٓ أَن
يَضۡرِبَ مَثَلٗا مَّا ﴿ "Sesung-guhnya Allah tiada segan membuat perumpamaan," maksudnya perum-pamaan apa pun itu, ﴾
بَعُوضَةٗ فَمَا فَوۡقَهَاۚ ﴿ "berupa nyamuk atau yang lebih rendah dari itu," karena perumpamaan meliputi kebijaksanaan dan penjelasan akan kebenaran, sedang Allah tidaklah segan mengung-kapkan kebenaran. Dalam hal ini seakan-akan ada sebuah jawaban bagi orang yang mengingkari pemakaian perumpamaan dalam hal-hal yang remeh dan memprotes Allah dalam hal tersebut, pa-dahal dalam hal itu tidak ada yang patut diprotes, bahkan hal itu adalah suatu pengajaran Allah تعالى kepada hamba-hambaNya serta kasih sayangNya kepada mereka, maka wajiblah diterima dengan terbuka dan penuh kesyukuran. Oleh karena itu Allah berfirman, ﴾
فَأَمَّا ٱلَّذِينَ ءَامَنُواْ فَيَعۡلَمُونَ أَنَّهُ ٱلۡحَقُّ مِن رَّبِّهِمۡۖ ﴿ "Adapun orang-orang yang ber-iman, maka mereka mengetahui (yakin) bahwa perumpamaan itu benar dari Tuhan mereka," mereka memahami dan memikirkannya, lalu apabila mereka mengetahui apa yang meliputi hal tersebut dalam perinciannya, niscaya bertambahlah ilmu dan keimanan mereka dengan hal itu, namun bila tidak, niscaya mereka mengetahui bah-wasanya hal itu adalah suatu kebenaran dan apa pun yang dikan-dungnya adalah kebenaran, walaupun kandungan kebenarannya itu tidak dapat mereka mengerti, karena pengetahuan mereka bahwasanya Allah tidaklah membuat perumpamaan itu dengan sia-sia, akan tetapi karena sebuah hikmah yang tinggi dan nikmat yang dalam. ﴾
وَأَمَّا ٱلَّذِينَ كَفَرُواْ فَيَقُولُونَ مَاذَآ أَرَادَ ٱللَّهُ بِهَٰذَا مَثَلٗاۘ ﴿ "Tetapi mereka yang kafir mengatakan, 'Apa maksud Allah menjadikan ini untuk perum-pamaan?'" Yakni, mereka menyanggah dan bingung sehingga ber-tambahlah kekufuran kepada kekufuran yang telah ada pada me-reka, sebagaimana bertambahnya keimanan bagi kaum Mukminin kepada keimanan mereka. Oleh karena itulah Allah berfirman, ﴾
يُضِلُّ بِهِۦ كَثِيرٗا وَيَهۡدِي بِهِۦ كَثِيرٗاۚ ﴿ "Dengan perumpamaan itu banyak orang yang disesatkan Allah, dan dengan perumpamaan itu (pula) banyak orang yang diberiNya petunjuk." Demikianlah kondisi kaum Mukminin dan kaum kafir ketika turunnya ayat-ayat al-Qur`an. Allah تعالى berfirman,
﴾ وَإِذَا مَآ أُنزِلَتۡ سُورَةٞ فَمِنۡهُم مَّن يَقُولُ أَيُّكُمۡ زَادَتۡهُ هَٰذِهِۦٓ إِيمَٰنٗاۚ فَأَمَّا
ٱلَّذِينَ ءَامَنُواْ فَزَادَتۡهُمۡ إِيمَٰنٗا وَهُمۡ يَسۡتَبۡشِرُونَ 124 وَأَمَّا ٱلَّذِينَ فِي
قُلُوبِهِم مَّرَضٞ فَزَادَتۡهُمۡ رِجۡسًا إِلَىٰ رِجۡسِهِمۡ وَمَاتُواْ وَهُمۡ كَٰفِرُونَ 125
﴿
"Dan apabila diturunkan suatu surat, maka di antara mereka (orang-orang munafik) ada yang berkata, 'Siapakah di antara kamu yang bertam-bah imannya dengan (turunnya) surat ini?' Adapun orang-orang yang beriman, maka surat ini menambah imannya, dan mereka merasa gembira. Dan adapun orang-orang yang di dalam hati mereka ada penyakit, maka dengan surat itu bertambahlah kekafiran mereka, di samping kekafiran-nya (yang telah ada) dan mereka mati dalam keadaan kafir." (At-Taubah: 124-125).
Maka tidak ada kenikmatan yang lebih besar bagi hamba dari turunnya ayat-ayat al-Qur`an. Walaupun demikian, hal ini bagi suatu kaum menjadi sebuah ujian, kebingungan, kesesatan, dan bertambahnya keburukan kepada keburukan yang telah ada pada mereka, sedang bagi kaum yang lain menjadi ujian, rahmat, dan bertambahnya kebaikan kepada kebaikan yang telah ada pada mereka. Maka Mahasuci Dzat yang telah membeda-bedakan antara hamba-hambaNya dan keesaanNya dalam memberikan petunjuk dan kesesatan.
Kemudian Allah menyebutkan hikmah di balik penyesatan yang dilakukan olehNya kepada seseorang yang tersesat, seraya berfirman, ﴾
وَمَا يُضِلُّ بِهِۦٓ إِلَّا ٱلۡفَٰسِقِينَ ﴿ "Dan tidak ada yang disesatkan Allah kecuali orang-orang yang fasik," yaitu orang-orang yang berpaling dari ketaatan kepada Allah dan yang menentang Rasul-rasul Allah yang akhirnya kefasikan itu menjadi sifat paten mereka, dan mereka sendiri tidak ingin merubahnya, maka berjalanlah hikmah Allah bagi mereka dalam menyesatkan mereka, karena mereka tidaklah pantas mendapatkan petunjuk, sebagaimana berjalannya hikmah dan keutamaanNya dalam memberikan petunjuk kepada orang yang memiliki sifat keimanan dan menghiasi diri mereka dengan amalan-amalan shalih.
Kefasikan itu ada dua macam: Yang pertama adalah kefasikan yang mengeluarkan seseorang dari Islam yaitu kefasikan yang mengakibatkan keluar dari keimanan seperti yang disebutkan dalam ayat ini dan yang semacamnya, sedangkan yang kedua adalah kefasikan yang tidak mengeluarkan dari keimanan, seperti dalam Firman Allah تعالى,
﴾ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِن جَآءَكُمۡ فَاسِقُۢ بِنَبَإٖ فَتَبَيَّنُوٓاْ ﴿
"Hai orang-orang yang beriman, jika datang kepadamu orang fasik membawa suatu berita, maka
periksalah dengan teliti." (Al-Hujurat: 6).
Kemudian Allah menjelaskan sifat-sifat kaum fasik dalam FirmanNya,
(27) ﴾ ٱلَّذِينَ يَنقُضُونَ عَهۡدَ ٱللَّهِ مِنۢ بَعۡدِ مِيثَٰقِهِۦ ﴿ "Yaitu orang-orang yang melanggar perjanjian Allah sesudah perjanjian itu diteguhkan." Hal ini bersifat umum yang meliputi perjanjian antara mereka dengan Rabb mereka, atau juga perjanjian yang terjadi antara mereka dengan sesama makhluk, yang dikukuhkan atas mereka dengan ikatan-ikatan yang erat dan komitmen-komitmen, namun mereka tidak peduli terhadap ikatan-ikatan tersebut bahkan mereka membatal-kannya dan mereka meninggalkan perintah-perintahNya, melaku-kan larangan-laranganNya, dan mereka juga membatalkan janji-janji antara mereka dengan sesama makhluk, ﴾
وَيَقۡطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ ﴿ "dan memutuskan apa yang diperintahkan Allah (kepada mereka) untuk menghubungkannya."
Banyak hal yang termasuk ke dalam ayat ini, dan Allah تعالى telah memerintahkan kepada kita untuk menghubungkan antara kita dengan DiriNya yaitu dengan keimanan kepadaNya, melak-sanakan ibadah hanya semata kepadaNya, atau antara kita dengan RasulNya yaitu dengan beriman kepada beliau, mencintai beliau, menghormati beliau, menunaikan segala hak-hak beliau, atau di antara kita dengan kedua orang tua, karib kerabat, teman sahabat dan seluruh makhluk yaitu dengan menunaikan hak-hak mereka yang mana Allah telah memerintahkan untuk bersilaturahim.
Orang-orang Mukmin, maka mereka akan menyambung silaturahim yang telah Allah perintahkan untuk disambung dari hak-hak tersebut, dan mereka menunaikannya dengan sebaik-baik pelaksanaan, sedangkan orang-orang fasik, maka mereka memutus-kannya dan membuangnya dari diri mereka dan menggantikannya dengan kefasikan, memutus hubungan, dan melakukan kemak-siatan, yaitu berbuat kerusakan di muka bumi. ﴾
أُوْلَٰٓئِكَ ﴿ "Mereka itulah," yakni orang-orang yang memiliki sifat seperti itu adalah, ﴾
هُمُ ٱلۡخَٰسِرُونَ ﴿ "orang-orang yang merugi" di dunia dan akhirat. Allah membatasi kerugian itu hanya bagi mereka, karena kerugian me-reka itu bersifat umum dalam segala kondisi mereka yang tidak ada sama sekali percikan dari keuntungan, karena setiap amalan shalih syaratnya adalah keimanan, maka barangsiapa yang tidak memiliki keimanan, niscaya ia tidak memiliki nilai amal, dan ke-rugian ini adalah kerugian kekufuran. Adapun kerugian yang ter-kadang menjadi kekufuran dan terkadang menjadi kemaksiatan dan terkadang menjadi suatu tindakan kelalaian dalam meninggalkan kesunnahan, yang disebutkan dalam FirmanNya تعالى,
﴾ إِنَّ ٱلۡإِنسَٰنَ لَفِي خُسۡرٍ 2 ﴿
"Sesungguhnya manusia itu benar-benar dalam kerugian." (Al-Ashr: 2),
maka ini bersifat umum untuk seluruh makhluk, kecuali orang-orang yang bersifat dengan keimanan,
amalan shalih, saling nasihat menasihati kepada kebenaran dan saling nasihat menasihati dengan
kesabaran; maka pada hakikatnya adalah hilangnya kebaikan yang mana seorang hamba itu bertujuan
memperolehnya dan itu masih dalam kemampuannya.
Kemudian Allah تعالى berfirman,
Uzvišeni Allah ne stidi se navesti primjere koje On hoće, pa navodi kao primjer komarca i druga stvorenja, veća ili manja od njega. Ljudi su u pogledu ovih primjera podijeljeni u dvije grupe: vjernike i nevjernike. Vjernici vjeruju u njih i znaju da se iza tih primjera krije velika mudrost, dok se nevjernici pitaju, želeći se izrugati: "Zašto je Allah naveo primjere ovih prezrenih i nebitnih stvorenja, poput komarca, muhe, pauka i drugih?!" Allah daje odgovor, pa kaže da ovi primjeri sadrže mnoga uputstva i pouke, ali i da predstavljaju ispit za ljude. Allah neke ljude ovim primjerima odvodi u zabludu, jer se okreću od promišljanja o njima, a takvih je mnogo, dok neke ljude Allah uputi jer uzimaju pouku iz ovih primjera, a i takvih je mnogo. Neće otići u zabludu osim onaj ko je to zaslužio, a to su oni koji se ne pokoravaju Allahu, poput munafika.
Quả thật, Allah Tối Cao và Toàn Năng không hề cảm thấy e thẹn và ngượng ngùng từ những hình ảnh thí dụ mà Ngài đưa ra, dù cho Ngài đưa ra hình ảnh của con muỗi hay những con vật lớn hơn hoặc nhỏ hơn để làm thí dụ thì nó luôn là điều chân lý và đầy giá trị. Và nhân loại trước những hình ảnh thí dụ của Ngài có hại nhóm: một nhóm có đức tin và một nhóm vô đức tin. Đối với nhóm có đức tin thì họ luôn tin và biết rằng những hình ảnh thí dụ mà Ngài đưa ra đều ẩn chứa ý nghĩa và giá trị thiêng liêng, riêng nhóm người vô đức tin thì lại hỏi nhau một cách giễu cợt đầy châm biếm về những hình ảnh thí dụ mà Ngài đưa ra, họ bảo nhau rằng Allah muốn ngụ ý điều gì khi mà Ngài lại đem những con vật tầm thường như muỗi, ruồi, nhện và những con vật thấp hèn khác làm hình ảnh thí dụ. Allah trả lời cho câu hỏi của họ rằng những hình ảnh thí dụ đó là để làm nguồn chỉ đạo, hướng dẫn và thử thách nhân loại; với những hình ảnh thí dụ đó, có những người bị Ngài làm cho lạc lối vì họ không chịu tiếp nhận và suy ngẫm nó và nhóm người này thì rất nhiều; tuy nhiên, có những người được hướng dẫn và soi sáng bởi những hình ảnh thí dụ này của Ngài và họ cũng đông người không kém. Và Allah khẳng định rằng những hình ảnh thí dụ mà Ngài đưa ra mục đích không để làm lạc lối một ai trong đám bề tôi của Ngài trừ những kẻ bất tuân và đi quá giới hạn của Ngài như những người Munafiq chẳng hạn.
Al‑lah pone los ejemplos que Él considera apropiados y no siente vergüenza alguna al hacerlo. Puede citar el ejemplo de un mosquito o de cualquier cosa más pequeña o más grande. Hay dos tipos de personas que escuchan estos ejemplos: los que creen y los que no creen. Los creyentes creen en el mensaje y comprenden que encierra sabiduría, mientras que los que no creen se preguntan con burla sobre la pertinencia de citar como ejemplo criaturas insignificantes como un mosquito, una mosca o una araña.
Al‑lah les responde que Sus ejemplos sirven para guiar, orientar y poner a prueba a las personas. A través de estos ejemplos, Al‑lah extravía a las personas que se niegan a considerarlos, y guía a aquellos que saben extraer una lección. Sin embargo, Al‑lah solo extravía a aquellos que merecen ser extraviados por sus propias desobediencias, como los hipócritas.
Yaitu orang-orang yang melanggar perjanjian yang Allah buat untuk mereka, agar mereka menyembah kepada Allah semata dan mengikuti Rasul-Nya yang telah diberitakan oleh para rasul sebelumnya, dan mereka memutuskan hal-hal yang Allah perintahkan untuk disambung seperti tali silaturahim, serta berusaha menyebarkan kerusakan di muka bumi dengan malakukan kemaksiatan. Mereka itulah orang-orang yang merugi di dunia dan di akhirat.
Allah'ın kendileriyle yalnızca O'na ibadet etmeyi ve kendisinden önce rasûllerin haber verdiği rasûlüne ittiba etme sözünü aldığı, akrabalık bağı gibi Allah'ın birleştirilmesini emrettiği şeyi kesen ve yeryüzünde günahlar ile fesadı yaymak için çaba sarfeden bu kimselerin dünya ve ahiretteki nasipleri eksiktir.
Ang mga kumakalas sa kasunduan kay Allāh na tinanggap Niya sa kanila sa pamamagitan ng pagsamba sa Kanya lamang at pagsunod sa Sugo Niya, na nagpabatid ang mga sugo hinggil sa kanya bago niya, at pumuputol sa ipinag-utos ni Allāh na iugnay gaya ng mga ugnayang pangkaanak at nagpupunyagi sa pagpapalaganap ng kaguluhan sa lupa sa pamamagitan ng mga pagsuway, ang mga ito ay ang magkukulang ang mga bahagi nila sa Mundo at Kabilang-buhay.
Son perversos aquellos que rompen el pacto establecido con Al‑lah según el cual deben adorarlo únicamente a Él y seguir a Su Profeta, anunciado por los profetas anteriores. Aquellos que rechazan los pactos realizados con Al‑lah destruyen así lo que Al‑lah ordenó conservar, como por ejemplo los lazos de familia, y se afanan en cometer pecados que propagan el caos y la corrupción en la Tierra. Estos no podrán reclamar su recompensa en este mundo ni en el Más Allá.
Coloro che infrangono il patto con Allāh, di adorare Lui solo e di seguire il Suo Messaggero, che i messaggeri precedenti avevano dato annuncio de suo arrivo. Coloro che sbarrano la via della legge di Allāh, come rompere i legami di sangue, cercando di diffondere la corruzione in terra con i loro peccati, sono proprio loro i perdenti, in questo mondo e nell'aldilà.
Those who break the promise they made with God to serve Him alone and follow His way. This is in the verse, “He made them testify concerning themselves: “Am I not your Lord?” They said, “Yes, we bear witness!” (7:172) He affirmed this by sending the prophets and the scriptures. Those who do not take their promises with God seriously are those who cut off from things which God instructed not to, such as blood relations and they work to spread corruption on earth through their wrongdoing. They are the losers in this world and the next.
Những ai phá vỡ Giao Ước của Allah, điều mà Ngài đã lập với họ bằng cách thờ phượng Ngài duy nhất và tuân theo Thiên Sứ của Ngài như đã được các vị Thiên Sứ trước đây thông báo và cắt đứt những gì Ngài đã ra lệnh phải duy trì như quan hệ dòng tộc và gieo rắc sự băng hoại trên trái đất thông qua sự không vâng lời, thì đây là những người mất mát phần phước của mình trên cõi trần và cõi Đời Sau.
Oni koji krše zavjet prema Allahu koji je On uzeo od njih, a to je zavjetovanje da će samo Njega obožavati i da će Njegovog Poslanika slijediti, kojeg su najavili prijašnji vjerovjesnici, takvi prekidaju ono što je Allah naredio da se održava, poput rodbinskih veza, i šire nered na Zemlji time što griješe prema Allahu, i takvi imaju krnjav udio i na ovome i na budućem svijetu.
Islamic concern about relationship to others
The cutting asunder of what Allah has commanded should be joined includes all kinds of relationships -- the one between Allah and His servant, the one between a man and his parents and relatives, between him and his neighbours and friends, between one Muslim and another, between one man and another. Actually, Islam means fulfilling one's obligations with regard to all these relationships,. And this is also the way to follow the Shari'ah. Deficiency in fulfilling these obligations produces all kinds of disorder among men, and thus the transgressors end up by being destructive for others and for themselves. It is these, the Holy Qur'an says, who are the losers -- in this world as in the other.
Ceux (les pervers) qui rompent le pacte (`al-’ahdu) conclu avec Allah stipulant qu’ils doivent L’adorer Seul et suivre Son Prophète annoncé par les prophètes précédents.
Ceux qui renient les pactes passés avec Allah sont décrits comme rompant ce qu’Allah a ordonné d’entretenir, à l’image des liens de parenté, s’empressant de propager, en commettant des péchés, le chaos sur Terre. Ceux-là ne peuvent prétendre à leurs parts complètes dans le bas monde et dans l’au-delà.
Man’s first duty to God is to be true to the covenant made between the Creator and His creatures at the beginning of the world, namely, that man should remain God’s servant. Then, his conduct towards his fellow men should be such that all the ties that God has enjoined man to keep may be consolidated. Thirdly, man should not turn people away from following the divine call raised by one of God’s servants by inventing groundless arguments against it. The message of truth seeks to harmonize man with his own nature: those who prevent others from receiving it are guilty of spreading corruption in the land. God has created man from nothing. This is a favour great enough to make man completely surrender himself to God. But God has not just created man and left it at that: He has given him an earth made to suit his needs perfectly. But there is more to the matter than merely this. Immediately after his demise, he will be brought before the Lord of the Universe to be judged. This state of affairs demands that he devote himself entirely to God; that he remember and obey God throughout his life, forever remaining His humble servant. When the divine message is so clear and reasonable, why do people not accept it? The chief cause is unwillingness to learn. This manifests itself in various ways: deliberate denigration of God’s message, attempts to belittle it by finding flaws in it, or misrepresenting it as irrational or concerned with mere trivialities. One who is not willing to learn from sound advice does not think seriously about it. When some argument is presented to him, he looks at it superficially and sets about finding some shortcomings in it. But those who are willing to learn take the trouble to give those arguments serious thought and they do not take long to realize that they are faced with the truth. It does not make any difference to them that the truth has been explained in parables of mere gnats, and other equally insignificant creatures.
Ô mécréants, votre cas est ahurissant ! Comment pouvez-vous mécroire en Allah alors que vous êtes témoins des effets qu’a Son pouvoir sur vous ? Vous n’étiez au commencement que néant et Il vous a fait exister puis Il vous a fait vivre. C’est Lui ensuite qui vous fait mourir une seconde fois puis revivre de nouveau et Il vous fera revenir à Lui afin que vous rendiez des comptes sur vos actions passées.
The earlier verses affirmed the existence and the Oneness of Allah, and prophethood, giving self-evident proofs and refuting the whimsical and false notions of the doubters and the disbelievers. These two verses speak of the blessings which Allah has showered on man, pointing out that all the same there are men who do not recognize the bounty of Allah and persist in their denial -- the suggestion being that if they do not want to take the trouble of considering the arguments which have been advanced by the Holy Qur'an in the earlier verses, they should, as every man with an undistorted nature must, at least be grateful to their benefactor, for even this would be a way of realizing why they should be obedient to Allah.
The first of these two verses refers to the blessings which are particular to the very being of man -- that is to say, he had no life before Allah gave him existence. The second verse refers to the general blessings which are common to man and other creatures -- firstly, the earth and all that it contains and on which man's life immediately depends, and secondly, the skies with which life on earth is directly related.
Verse 28 begins by expressing surprise at those who insist on being ungrateful to Allah and on denying Him. On the face of it, the disbelievers had never denied Allah but only the Holy Prophet ﷺ ، all the same, the Holy Qur'an equates such a denial with the denial of Allah Himself.
Then, the verse reminds man that once he was "dead" اموات (amwat), or that he had no life. He existed, if at all, in the shape of billions of lifeless particles aimlessly floating; Allah brought them together, made them into a man, and gave them life.
The verse proceeds to warn him that Allah will take away his life, and then give it back to him a second time. This second life refers to the Day of Judgment when Allah will collect the lifeless and scattered particles of each and every man again, and give-him a new life. Thus, the first 'death' or 'state of lifelessness' was at the beginning before man received life from Allah; the second death comes when a man completes the life-span allotted to him; and the second life will be given on the Day of Judgment.
The verse ends by telling man that he will ultimately go back to Allah. This, of course, refers to the Resurrection when all men will rise from their graves, will be assembled for giving an account of their deeds, and be finally punished or rewarded according to what they had been doing in the world.
According to this verse, the chief blessing of Allah for man is life, for without life he cannot profit from any other blessing. This is obvious enough. But the verse counts death too as a blessing. It is so, because physical death is the door to the perpetual life of the other world after which there is no death.
Quả thật, sự việc của các ngươi - hỡi những kẻ vô đức tin - thật kỳ lạ! Sao các ngươi lại phủ nhận Allah trong khi các ngươi chứng kiến các bằng chứng rõ ràng về quyền năng của Ngài nơi bản thân các ngươi. Từ cõi hư vô khi các ngươi không là cái gì thì Ngài đã tạo hóa các ngươi và ban cho các ngươi sự sống, rồi Ngài làm cho các ngươi chết đi, sau đó từ cõi chết đó Ngài làm cho các ngươi sống lại lần thứ hai (Phục Sinh) để Ngài xét xử và thưởng phạt các ngươi tương ứng với những gì các ngươi đã làm.
Allah testifies to the fact that He exists and that He is the Creator and the Sustainer Who has full authority over His servants,
كَيْفَ تَكْفُرُونَ بِاللَّهِ
(How can you disbelieve in Allah)
How can anyone deny Allah's existence or worship others with Him while;
وَكُنتُمْ أَمْوَتًا فَأَحْيَـكُمْ
(You were dead and He gave you life) meaning, He brought them from the state of non-existence to life. Similarly, Allah said,
أَمْ خُلِقُواْ مِنْ غَيْرِ شَىْءٍ أَمْ هُمُ الْخَـلِقُونَ - أَمْ خَلَقُواْ السَّمَـوَتِ وَالاٌّرْضَ بَل لاَّ يُوقِنُونَ
(Were they created by nothing Or were they themselves the creators Or did they create the heavens and the earth Nay, but they have no firm belief) (52:35-36) and,
هَلْ أَتَى عَلَى الإِنسَـنِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئاً مَّذْكُوراً
(Has there not been over man a period of time, when he was not a thing worth mentioning) (76:1).
There are many other Ayat on this subject. Ibn Jarir reported from `Ata' that Ibn `Abbas said that,
وَكُنتُمْ أَمْوَتًا فَأَحْيَـكُمْ
(Seeing that you were dead and He gave you life) means, "You did not exist beforehand. You were nothing until Allah created you; He will bring death to you and then bring you back to life during Resurrection." Ibn `Abbas then said, "This is similar to Allah's statement;
قَالُواْ رَبَّنَآ أَمَتَّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ
(They will say: "Our Lord! You have made us to die twice and You have given us life twice.") (40:11)"
O nevjernici, doista ste čudni! Kako možete ne vjerovati u Allaha, a posmatrate dokaze Njegove moći u vama samima? Niste postojali, pa vas je stvorio i oživio, zatim će vas usmrtiti, zatim će vas proživjeti i vratiti vas Njemu da vas obračuna.
Strange is the situation of the disbelievers. How can you disbelieve the Oneness of Allah when you can see the signs of His power in your own existence? You were nothing, and He brought you to life; then you will die, and you shall be brought to life again. Then you will return to Him and be held accountable.
"Mengapa kamu kafir kepada Allah, padahal kamu tadinya mati, lalu Allah menghidupkan kamu,
kemudian kamu dimatikan dan dihidupkanNya kembali, kemudian kepadaNya-lah kamu dikembalikan?"
(Al-Baqarah: 28).
(28) Ini adalah sebuah pertanyaan yang bermakna keheranan dan sekaligus
celaan serta pengingkaran, yakni bagaimana bisa terjadi kekufuran dari kalian kepada Allah yang
telah menciptakan kalian dari tidak ada, lalu memberikan nikmatNya kepada kalian dengan berbagai
macam nikmat, kemudian Dia mematikan kalian bila telah sampai ajal kalian lalu Dia membalas
kalian dalam kubur, kemudian Dia membangkitkan kalian kembali setelah Hari Kebang-kitan dan
berdiri di padang mahsyar, kemudian kepadaNya-lah kalian akan kembali, maka Dia akan memberikan
balasan kepada kalian dengan balasan yang sepadan, dan bila kalian berada dalam
tindak-tandukNya, pengaturanNya, kebaikanNya dan dalam kerangka perintah-perintahNya yang
bersifat agama, kemudian setelah itu dalam kerangka pembalasanNya; maka apakah pantas bagi
kalian kufur kepadaNya? Dan bukankah hal ini hanyalah suatu kebodohan dan kedunguan yang besar?
Akan tetapi yang sepantasnya bagi kalian adalah agar kalian bertakwa kepadaNya, mensyukuriNya,
beriman kepadaNya, takut akan azabNya, dan mengharap balasan baikNya.
Incrédulos, ¡ustedes sí que son desconcertantes! ¿Cómo pueden no creer en Al‑lah cuando son testigos de los efectos que Su poder tiene sobre ustedes? Ustedes no existían antes del comienzo y Él los creó y les dio la vida. Es Él quien los hará morir y luego revivir nuevamente al resucitarlos a fin de que rindan cuentas por sus acciones.
28- Allah’a nasıl küfr/nankörlük edersiniz!? Hâlbuki ölü idiniz de sizleri O diriltti. Sonra
sizi öldürecek ve sonra sizi diriltecektir. Sonra da yalnızca O’na döndürüleceksiniz.
28. Bu buyrukta hayret, azarlama ve inkâr anlamında bir soru vardır. Yani sizi yoktan var eden
ve size türlü nimetler ihsan eden, ecellerinizi tamamladığınız vakit sizi öldüren, kabirlerde
amellerinize belli karşılıklar veren, sonra amellerinizden hesaba çekmek için sizi tekrar
diriltip kabirlerinizden kaldıracak olan, sonra da huzuruna döneceğiniz ve tam anlamı ile
yaptıklarınızın karşılığını verecek olan Allah’a nasıl olur da küfür ve nankörlük edersiniz?
O’nun tasarrufu, idaresi, iyiliği ve O’nun dini emirleri altında olduğunuza, Kıyamet gününde de
amellerinizin karşılığını O vereceğine göre, O’na küfür ve nankörlük etmeniz size yakışır mı?
Böyle bir şey büyük bir bilgisizlikten, büyük bir beyinsizlikten başka nedir? Aksine size
yakışan O’ndan korkmanız, sakınmanız, O’na şükretmeniz, O’na iman etmeniz, azabından korkup
mükâfatını ummanızdır.
Tunay na ang lagay ninyo, O mga tagatangging sumampalataya, ay talagang kataka-taka! Papaano kayong tumatangging sumampalataya kay Allāh samantalang kayo ay nakasasaksi sa mga patunay sa kakayahan Niya sa mga sarili ninyo. Kayo nga noon ay wala, hindi umiiral, ngunit bumuo Siya sa inyo at nagbigay-buhay Siya sa inyo. Pagkatapos Siya ay nagbigay-kamatayan sa inyo sa ikalawang pagkamatay. Pagkatapos magbibigay-buhay Siya sa inyo sa ikalawang buhay. Pagkatapos magpapabalik Siya sa inyo tungo sa Kanya upang tumuos Siya sa inyo sa mga [gawang] ipinauna ninyo.
Kalian ini -wahai orang-orang kafir- benar-benar aneh. Kalian kafir kepada Allah, sementara kalian menyaksikan bukti-bukti kekuasaan-Nya di dalam diri kalian. Dulu kalian tidak ada dan bukan berupa apa-apa, kemudian Allah menciptakan dan menghidupkan kalian, kemudian Dia mematikan kalian untuk yang kedua kalinya, lalu menghidupkan kalian untuk kedua kalinya. Setelah itu kalian akan dikembalikan kepada-Nya agar Dia menghisab seluruh amal perbuatan kalian.
In verità – o miscredenti – ci si meraviglia del vostro atteggiamento! Come osate rinnegare Allāh, mentre potete osservare le prove e i segni della Sua Potenza in voi stessi? Poiché eravate nulla ed è stato Lui a crearvi e a darvi vita, poi sarà Lui a darvi la seconda morte, poi vi risusciterà nell'altra vita, infine a Lui verrete ricondotti per essere giudicati per ciò che avete fatto.
Ey kâfirler! Sizin bu işiniz ne şaşılacak şeydir. Kendi nefislerinizde O'nun kudretine delalet eden şeylere şahit olduğunuz halde Allah'a karşı nasıl kâfir olursunuz. Siz cansız (henüz yok) iken sizi yarattı ve size hayat verdi. Sonra sizi ikinci kez öldürecek, sonra ikinci hayat için sizi diriltecek, sonra yapmış olduklarınızdan dolayı hesaba çekmek için sizi kendisine döndürecektir.
29- O, yeryüzünde ne varsa hepsini sizin için yarattı. Sonra göğe yöneldi de onları yedi gök
halinde düzenledi. O her şeyi çok iyi bilendir.
29. “O, yeryüzünde ne varsa hepsini sizin için yarattı” Yani iyilik ve
rahmet olmak üzere yeryüzünde ne varsa hepsini yararlanmanız, kullanmanız ve ibret almanız için
yaratan O’dur. Bu âyet-i kerimede eşyada aslolanın mubahlık ve temizlik olduğuna delil vardır.
Çünkü âyet-i kerime minnet (ihsan ve lütuf) sadedinde zikredilmiştir.
Bununla pis ve murdar olan şeyler dışarıda kalmaktadır. Zira bunların haram oldukları da yine bu
âyetin ifadesinden, eşyanın yaratılmasındaki maksadın beyân edilmesinden ve bizim faydamız için
yaratılmış olmalarından anlaşılmaktadır. O nedenle zararı bulunan bir şey bu kapsamın dışında
kalmaktadır. Pis ve murdar şeyleri, bizi korumak ve uzak tutmak için yasaklamış olması da
nimetini tamamlayan bir husustur.
“Sonra göğe yöneldi (istiva) de onları yedi gök halinde düzenledi.”
“İstivâ” kelimesi Kur’ân-ı Kerîm’de üç anlamda kullanılır. Bazen herhangi bir harf (edat) ile müteaddi (geçişli) olarak gelmez. O
takdirde mükemmel ve tamam olmak anlamına gelir. Yüce Allah’ın Mûsâ hakkındaki ﴾ وَلَمَّا بَلَغَ
أَشُدَّهُۥ ﴿ / “Güçlü çağına erişip olgunlaşınca…”(el-Kasas, 28/14) buyruğunda olduğu gibi.
Kimi zaman da “üzerine çıktı” ve “yükseldi” anlamlarında kullanılır. “ على : üzerine, e, a” edatı ile geçişli olarak geldiğinde bu anlamı kazanır. Yüce Allah’ın şu buyruklarında olduğu gibi: ﴾ ٱلرَّحۡمَٰنُ
عَلَى ٱلۡعَرۡشِ ٱسۡتَوَىٰ ﴿ / “Rahman Arş’a istiva etti/yükseldi”(Taha, 20/5) ile ﴾ لِتَسۡتَوُۥاْ عَلَىٰ ظُهُورِهِۦ ﴿ / “Tâ ki (o hayvanların) sırtlarına binip kurulasınız…”(ez-Zuhruf, 43/13)
buyruklarında olduğu gibi.
Bazen de bu kelime “yöneldi” anlamında kullanılır. Bu âyet-i kerimede olduğu gibi “ إلى : e, a”
edtı ile geçişli olarak gelirse bu anlamı alır. Buna göre bu ayetin anlamı şöyle olur:
Yüce Allah yeryüzünü yarattıktan sonra semâvâtı yaratmaya yöneldi ve onları yedi sema halinde
düzenledi. Semaları yaratıp yaratılışlarını da sağlam ve mükemmel yaptı.
“O her şeyi çok iyi bilendir.” Yere gireni de, oradan çıkanı da bilir.
Gökten ineni de, oraya yükseleni de bilir. Sizin neyi gizlediğinizi de, neyi açıkladığınızı da
bilir. O gizliyi de, gizlinin gizlisini de bilir. Yüce Allah bu âyet-i kerimede olduğu gibi,
yaratmasını ve bilgisinin kapsamını bir arada çokça zikreder. Şu buyruğunda olduğu gibi:“Hiç yaratan bilmez mi? O Latiftir, her şeyden haberdardır.”(el-Mülk, 67/14). Çünkü O’nun bu yaratıkları yaratmış olması, ilim, hikmet
ve kudretinin en açık bir delilidir.
In recounting the blessings which man has received from Allah, verse 29 refers to Allah having created for man "all that the earth contains." This small phrase comprehends all kinds of benefits which accrue to him from the earth and its produce. Then, the verse speaks of the creation of the sky and its division into seven skies or heavens, as they are usually called in English. In this context, the Holy Qur'an uses the Arabic word, Istawaإستوا which initially means 'to stand upright, to climb', and thence signifies 'to turn or pay attention to something', and, in a wider sense, 'to take a straight and firm decision which nothing can hinder'. The implication here is that Allah being Omniscient and Omnipotent, it was not at all difficult for Him to create the universe, once He had decided to do so.
The life in 'Barzakh' برزخ
(The period between death and resurrection)
(1) Verse 28 shows that a man who does not apparently deny Allah, but refuses to accept the Holy Prophet ﷺ as the Messenger of Allah, and the Holy Qur'an as the Book of Allah, would still be counted among those who do not believe in Allah.
(2) Verse 28 mentions only one kind of life which is to follow one's physical death - that is, the life which will begin on the Day of Resurrection - but says nothing about the life in the grave, although the Holy Qur'an and Hadith explicitly speak of how people will be questioned about their faith in their graves, and will also receive some reward or punishment. Now, this life in the grave is something intermediary (Barzakh برزخ ) between the life which man has in this world and one he will have in the other. In other words, it is a state in between the two, resembling the life one has while dreaming; it can be called a supplement to the life of this world as also a prelude to the life hereafter. In short, this intermediary life is not in itself a distinct entity, and hence need not be mentioned separately.
(3) According to verse 29, everything in the universe has been created for man. It means that there is nothing in the universe from which man does not derive some benefit in one way or the other, directly or indirectly. There are things which man uses physically as food or medicine; other things are useful for him without his knowing it; even poisonous or dangerous things do him some good; even things which are forbidden for him in one of their aspects, may in some other aspect be quite beneficial; finally, almost everything can serve to teach him a lesson or illuminate him in the interest of his life in the Hereafter. The great Sufi Ibn ` Ata' remarks in connection with this verse: 'Allah has created the universe for you so that it should serve you and you should serve Allah. A wise man should thus know that he will certainly get what has been created for him, and should not, in worrying about it, forget the Being for whom he himself has been created' (Al-Bahr al-Muhit).
On the basis of verse 29, some scholars have came to the conclusion that since everything in the world has been created for man, it is essentially legitimate (Halal حلال) and permissible (Mubah مٰباح ) for man to make use of everything, except the things which have been forbidden by the Shari'ah. So, the use of a thing is to be regarded as lawful so long as the Holy Qur'an or the Hadith does not forbid it.
On the contrary, some other scholars say that the mere fact of a thing having been created for the benefit of man does not argue that it automatically becomes lawful to make use of it. So, the use of everything is essentially unlawful unless an explicit statement in the Holy Qur'an or the Hadith, or an argument based on them establishes the use of a thing as legitimate.
There are still other authentic scholars who have not taken sides in this controversy. Ibn Hayyan, in his commentary 'Al-Bahr al-Muhit', points out that this verse does not provide a valid basis for, either of the two views, for the letter lam in the phrase: khalaqa lakum indicates causation, signifying that the universe has been "created for your sake." So, one cannot draw any conclusion from the phrase as to the use of everything being essentially legitimate or illegitimate. The injunction with regard to the legitimacy or the illegitimacy of the use of particular things have been provided elsewhere in the Holy Qur'an and the Hadith, and it is obligatory to follow these injunctions.
(5) Verse 29 shows that the earth was created before the skies, as indicated by the word, ثُم : Thumma ('then' ). Another verse of the Holy Qur'an seems to be saying the opposite وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا ﴿30﴾: "He spread out the earth after this." (79:30) But it does not necessarily mean that the earth was created after the skies. What it actually implies is that although the earth had already been created when the skies came into being, yet a final shape was given to it after the reation of the skies. (A1-Bahr al-Muhit, etc.)
(6) According to verse 29, the, skies are seven in number. This shows that the opinion of the ancient Greek astronomers and some Muslim philosophers, who used to speak of nine heavens, was no more than a conjecture.
C’est Allah Seul qui créa à votre attention tout ce que contient la Terre comme rivières, arbres et autres innombrables agréments. Vous tirez profit et vous jouissez de tout ce qu’Il a mis à votre disposition.
Ensuite, Il s’est élevé, créant sept Cieux l’un au-dessus de l’autre, et de Sa science, Il cerne toute chose.
Si Allāh lamang ay ang lumikha para sa inyo ng lahat ng nasa lupa gaya ng mga ilog, mga puno, at iba pa roon kabilang sa hindi maisa-isa ang bilang habang kayo ay nakikinabang dito at nagtatamasa ng pinagsilbi Niya para sa inyo. Pagkatapos tumuon Siya sa langit at lumikha Siya sa mga ito bilang pitong langit na magkapantay. Siya ay ang nakasaklaw ang kaalaman sa bawat bagay.
Fue Al‑lah quien creó para ustedes todo lo que existe en la Tierra: los ríos, los árboles y otros innumerables favores. Ustedes obtienen provecho y disfrutan de todo lo que Él ha puesto a su disposición. Luego se elevó hacia el cielo creando siete cielos uno sobre otro y con Su ciencia todo lo sabe.
Yeryüzündeki nehir, ağaç ve sayılamayacak kadar birçok nimetin tamamını sizin için tek başına yaratan Allah'tır. Sizler o nimetlerden faydalanır ve sizin hizmetinize sunduğu şeylerden istifade edersiniz. Sonra gökyüzüne yönelip onu yedi kat olarak yaratmıştır. İlmi ile her şeyi kuşatan O'dur.
E solo Allāh è che ha creato per voi tutto quello che c'è in terra: dai fiumi agli alberi, e innumerevoli altre cose. E voi ne traete beneficio e godete di ciò che vi ha asservito. Poi vi ha creato sette cieli perfettamente simmetrici. Egli è L'Onnisciente.
Allah Jedini zarad vas stvorio je sve što je na Zemlji: rijeke, drveće i ostala, nebrojena stvorenja, i vi se time koristite i uživate u onome što vam je On podredio. On se zatim namjerio stvaranju nebesa i formira ih kao sedam skladnih, i On Svojim znanjem sve obuhvata.
Allah, chỉ một mình Ngài đã tạo ra cho các ngươi tất cả những gì trên trái đất từ sông ngòi, cây cối và vô số những thứ khác, các ngươi được hưởng lợi từ đó và tận hưởng những gì Ngài đã tạo ra cho các ngươi. Sau đó, Ngài hướng về bầu trời, Ngài tạo chúng thành bảy tầng trời tương đồng nhau và Ngài là Đấng bao quát tất cả mọi thứ bằng kiến thức của Ngài.
God has created man from nothing. This is a favour great enough to make man completely surrender himself to God. But God has not just created man and left it at that: He has given him an earth made to suit his needs perfectly. But there is more to the matter than merely this. Immediately after his demise, he will be brought before the Lord of the Universe to be judged. This state of affairs demands that he devote himself entirely to God; that he remember and obey God throughout his life, forever remaining His humble servant.
"Dia-lah Allah, yang menjadikan segala yang ada di bumi untuk kamu dan Dia bermaksud (menciptakan) langit, lalu dijadi-kanNya tujuh langit. Dan Dia Maha
Mengetahui segala sesuatu." (Al-Baqarah: 29).
(29) Maksudnya, Dia menciptakan segala sesuatu di muka bumi ini sebagai
suatu kebaikan dan kasih sayang untukmu agar dapat diambil manfaatnya, dinikmati, dan dijadikan
pelajaran.
Ayat yang mulia ini merupakan sebuah dalil yang menunjuk-kan bahwasanya segala sesuatu itu pada
dasarnya adalah mubah dan suci, karena disebutkan dalam kerangka suatu anugerah, dengan nash
tersebut, maka hal-hal yang kotor tidak termasuk di dalamnya, dan sesungguhnya keharaman hal-hal
yang kotor itu pun telah diambil dari pemahaman utama ayat ini (fahwa al-ayat), penjelasan akan maksudnya dan bahwasanya Allah
menciptakan-nya untuk kemaslahatan kita. Maka apa pun yang ada bahayanya dalam hal itu, maka
tidak termasuk di dalamnya, dan sebagai pe-nyempurnaan nikmatNya, Dia melarang kita dari hal-hal
yang kotor demi untuk membersihkan kita. Dan FirmanNya, ﴾ ثُمَّ ٱسۡتَوَىٰٓ إِلَى ٱلسَّمَآءِ
فَسَوَّىٰهُنَّ سَبۡعَ سَمَٰوَٰتٖۚ وَهُوَ بِكُلِّ شَيۡءٍ عَلِيمٞ 29 ﴿ "Dan Dia bermaksud (menciptakan) langit, lalu dijadikanNya tujuh langit. Dan Dia Maha Mengetahui segala sesuatu." (Al-Baqarah: 29).
Kata اِسْتَوَى yang disebutkan dalam al-Qur`an hadir dengan tiga makna: Terkadang tidak dijadikan kata kerja muta'addi (transitif yang membutuhkan obyek) dengan huruf, maka berarti kesempur-naan dan kepurnaan, sebagaimana FirmanNya tentang Musa عليه السلام,
﴾ وَلَمَّا بَلَغَ أَشُدَّهُۥ وَٱسۡتَوَىٰٓ ﴿
"Dan setelah Musa cukup umur dan sempurna akalnya." (Al-Qa-shash: 14).
Terkadang juga bermakna عَلَا وَارْتَفَعَ (tinggi dan jauh di atas), hal ini bila kata kerja ini dijadikan kata kerja muta'addi dengan عَلَى seperti Firman Allah (yaitu),
﴾ ٱلرَّحۡمَٰنُ عَلَى ٱلۡعَرۡشِ ٱسۡتَوَىٰ 5 ﴿
"Tuhan Yang Maha Pemurah, Yang bersemayam (tinggi) di atas 'Arasy." (Thaha: 5).
Dan juga (FirmanNya),
﴾ لِتَسۡتَوُۥاْ عَلَىٰ ظُهُورِهِۦ ﴿
"Supaya kamu duduk di atas punggungnya." (Az-Zukhruf: 13).
Dan juga terkadang berarti, bermaksud, sebagaimana bila dijadikan kata kerja muta'addi (transitif) dengan إِلَى yaitu kepada, sebagaimana yang ada pada ayat ini. Maksudnya, ketika Allah تعالى telah menciptakan bumi, Dia bermaksud menciptakan langit dan dijadikannya tujuh langit, maka Dia menciptakannya, menyeim-bangkannya dan mengukuhkannya, dan Allah Mahatahu akan segala sesuatu, Dia mengetahui apa yang masuk dalam bumi dan apa yang keluar darinya, mengetahui apa yang turun dari langit dan apa yang naik kepadanya, dan Dia mengetahui juga apa yang kalian sembunyikan dan apa yang kalian perlihatkan, dan Dia mengetahui yang rahasia dan yang tersembunyi.
Sangat sering sekali Allah menyandingkan penciptaanNya terhadap sesuatu dengan penetapan akan ilmuNya, sebagaimana dalam ayat ini dan juga dalam Firman Allah تعالى,
﴾ أَلَا يَعۡلَمُ مَنۡ خَلَقَ وَهُوَ ٱللَّطِيفُ ٱلۡخَبِيرُ 14 ﴿
"Apakah Allah Yang menciptakan itu tidak mengetahui (yang kamu lahirkan atau rahasiakan);
sedangkan Dia Mahahalus lagi Maha Menge-tahui." (Al-Mulk: 14).
Karena penciptaan Allah terhadap makhluk-makhluk adalah dalil yang paling jelas akan
pengetahuan, hikmah, dan kekuasaan-Nya.
Hanya Allah yang menciptakan semua yang ada di bumi untuk kalian, seperti sungai-sungai, pepohonan dan lain-lain yang tidak terhitung jumlahnya, sehingga kalian bisa memanfaatkan dan menikmati apa yang telah Allah sediakan untuk kalian. Kemudian Allah menuju ke penciptaan langit, lalu menciptakannya sebanyak tujuh lapis yang sempurna. Sungguh, hanya Dialah yang pengetahuan-Nya meliputi segala sesuatu.
Evidence of Allah's Ability
After Allah mentioned the proofs of His creating them, and what they can witness in themselves as proof of that, He mentioned another proof that they can witness, that is, the creation of the heavens and earth. Allah said,
هُوَ الَّذِى خَلَقَ لَكُم مَّا فِى الاٌّرْضِ جَمِيعاً ثُمَّ اسْتَوَى إِلَى السَّمَآءِ فَسَوَّاهُنَّ سَبْعَ سَمَـوَاتٍ
(He it is Who created for you all that is on earth. Then He Istawa ila the heaven and made them seven heavens) meaning, He turned towards the heaven,
فَسَوَّاهُنَّ
(And made them) meaning, that He made the heaven, seven heavens. Allah said,
فَسَوَّاهُنَّ سَبْعَ سَمَـوَاتٍ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ
(And made them seven heavens and He is the Knower of everything) meaning, His knowledge encompasses all His creation, just as He said in another Ayah,
أَلاَ يَعْلَمُ مَنْ خَلَقَ
(Should not He Who has created know) (67:14).
The Beginning of the Creation
This Ayah (2:29) is explained in detail in Surat As-Sajdah where Allah said;
قُلْ أَءِنَّكُمْ لَتَكْفُرُونَ بِالَّذِى خَلَقَ الاٌّرْضَ فِى يَوْمَيْنِ وَتَجْعَلُونَ لَهُ أَندَاداً ذَلِكَ رَبُّ الْعَـلَمِينَ - وَجَعَلَ فِيهَا رَوَاسِىَ مِن فَوْقِهَا وَبَـرَكَ فِيهَا وَقَدَّرَ فِيهَآ أَقْوَتَهَا فِى أَرْبَعَةِ أَيَّامٍ سَوَآءً لِّلسَّآئِلِينَ - ثُمَّ اسْتَوَى إِلَى السَّمَآءِ وَهِىَ دُخَانٌ فَقَالَ لَهَا وَلِلاٌّرْضِ ائْتِيَا طَوْعاً أَوْ كَرْهاً قَالَتَآ أَتَيْنَا طَآئِعِينَ - فَقَضَاهُنَّ سَبْعَ سَمَـوَتٍ فِى يَوْمَيْنِ وَأَوْحَى فِى كُلِّ سَمَآءٍ أَمْرَهَا وَزَيَّنَّا السَّمَآءَ الدُّنْيَا بِمَصَـبِيحَ وَحِفْظاً ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ
(Say (O Muhammad ): "Do you verily disbelieve in Him Who created the earth in two Days And you set up rivals (in worship) with Him That is the Lord of all that exists. He placed therein (i.e. the earth) firm mountains from above it, and He blessed it, and measured therein its sustenance (for its dwellers) in four Days equal (i.e. all these four `days' were equal in the length of time) for all those who ask (about its creation). Then He Istawa ila the heaven when it was smoke, and said to it and to the earth: "Come both of you willingly or unwillingly." They both said: "We come willingly." Then He finished them (as) seven heavens in two Days and He made in each heaven its affair. And We adorned the nearest (lowest) heaven with lamps (stars) to be an adornment as well as to guard (from the devils by using them as missiles against the devils). Such is the decree of the Almighty, the Knower) (41:9-12).
These Ayat indicate that Allah started creation by creating earth, then He made heaven into seven heavens. This is how building usually starts, with the lower floors first and then the top floors, as the scholars of Tafsir reiterated, as we will come to know, Allah willing. Allah also said,
أَءَنتُمْ أَشَدُّ خَلْقاً أَمِ السَّمَآءُ بَنَـهَا - رَفَعَ سَمْكَهَا فَسَوَّاهَا - وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَـهَا - وَالاٌّرْضَ بَعْدَ ذَلِكَ دَحَـهَا - أَخْرَجَ مِنْهَا مَآءَهَا وَمَرْعَـهَا - وَالْجِبَالَ أَرْسَـهَا - مَتَـعاً لَّكُمْ وَلاًّنْعَـمِكُمْ
(Are you more difficult to create or is the heaven that He constructed He raised its height, and has perfected it. Its night He covers with darkness and its forenoon He brings out (with light). And the earth, after that, He spread it out. And brought forth therefrom its water and its pasture. And the mountains He has fixed firmly. (To be) a provision and benefit for you and your cattle) (79:27-33).
It is said that "Then" in the Ayah (2:29) relates only to the order of reciting the information being given, it does not relate to the order that the events being mentioned took place, this was reported from Ibn `Abbas by `Ali bin Abi Talhah.
The Earth was created before Heaven
Mujahid commented on Allah's statement,
هُوَ الَّذِى خَلَقَ لَكُم مَّا فِى الاٌّرْضِ جَمِيعاً
(He it is Who created for you all that is on earth) "Allah created the earth before heaven, and when He created the earth, smoke burst out of it. This is why Allah said,
ثُمَّ اسْتَوَى إِلَى السَّمَآءِ وَهِىَ دُخَانٌ
(Then He Istawa ila (turned towards) the heaven when it was smoke.) (41:11)
فَسَوَّاهُنَّ سَبْعَ سَمَـوَاتٍ
(And made them seven heavens) means, one above the other, while the `seven earths' means, one below the other."
This Ayah testifies to the fact that the earth was created before heaven, as Allah has indicated in the Ayat in Surat As-Sajdah.
Spreading the Earth out after the Heavens were created
Sahih Al-Bukhari records that when Ibn `Abbas was question about this matter, he said that the earth was created before heaven, and the earth was spread out only after the creation of the heaven. Several Tafsir scholars of old and recent times also said similarly, as we have elaborated on in the Tafsir of Surat An-Nazi`at (chapter 79). The result of that discussion is that the word Daha (translated above as "spread") is mentioned and explained in Allah's statement,
وَالاٌّرْضَ بَعْدَ ذَلِكَ دَحَـهَا - أَخْرَجَ مِنْهَا مَآءَهَا وَمَرْعَـهَا - وَالْجِبَالَ أَرْسَـهَا
(And the earth, after that, He spread it out. And brought forth therefrom its water and its pasture. And the mountains He has fixed firmly.) (79:30-32)
Therefore, Daha means that the earth's treasures were brought to its surface after finishing the job of creating whatever will reside on earth and heaven. When the earth became Daha, the water burst out to its surface and the various types, colors, shapes and kinds of plants grew. The stars started rotating along with the planets that rotate around them. And Allah knows best.
It is Allah alone Who created everything on earth for you: the countless rivers, trees and so on, from which you benefit and enjoy. Then He turned to the sky, making it into seven heavens, and He has knowledge of everything.
Adam and His Children inhabited the Earth, Generation after Generation
Allah reiterated His favor on the Children of Adam when He stated that He mentioned them in the highest of heights before He created them. Allah said,
وَإِذْ قَالَ رَبُّكَ لِلْمَلَـئِكَةِ
(And (remember) when your Lord said to the angels.)
This Ayah means, "O Muhammad ! Mention to your people what Allah said to the angels,
إِنِّي جَاعِلٌ فِى الأَرْضِ خَلِيفَةً
(Verily, I am going to place a Khalifah on earth).
Meaning people reproducing generation after generation, century after century, just as Allah said,
وَهُوَ الَّذِى جَعَلَكُمْ خَلَـئِفَ الاٌّرْضِ
(And it is He Who has made you (Khala'if) generations coming after generations, replacing each other on the earth) (6:165),
وَيَجْعَلُكُمْ حُلَفَآءَ الاٌّرْضِ
(And makes you (Khulafa') inheritors of the earth) (27:62),
وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ
(And if it were Our will, We would have (destroyed you (mankind all, and) made angels to replace you (Yakhlufun) on the earth.) (43: 60) and,
فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ
(Then after them succeeded an (evil) generation (Khalf)) (7:169). It appears that Allah was not refering to Adam specifically as Khalifah, otherwise he would not have allowed the angels' statement,
أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَآءَ
(Will You place therein those who will make mischief therein and shed blood).
The angels meant that this type of creature usually commits the atrocities they mentioned. The angels knew of this fact, according to their understanding of human nature, for Allah stated that He would create man from clay. Or, the angels understood this fact from the word Khalifah, which also means the person who judges disputes that occur between people, forbidding them from injustice and sin, as Al-Qurtubi said.
The statement the angels uttered was not a form of disputing with Allah's, nor out of envy for the Children of Adam, as some mistakenly thought. Allah has described them as those who do not precede Him in speaking, meaning that they do not ask Allah anything without His permission. When Allah informed them that He was going to create a creation on the earth, and they had knowledge that this creation would commit mischief on it, as Qatadah mentioned, they said,
أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَآءَ
(Will You place therein those who will make mischief therein and shed blood)
This is only a question for the sake of learning about the wisdom of that, as if they said, Our Lord! What is the wisdom of creating such creatures since they will cause trouble in the earth and spill blood "If the wisdom behind this action is that You be worshipped, we praise and glorify You (meaning we pray to You) we never indulge in mischief, so why create other creatures"
Allah said to the angels in answer to their inquiry,
إِنِّي أَعْلَمُ مَا لاَ تَعْلَمُونَ
(I know that which you do not know.) meaning, "I know that the benefit of creating this type of creature outweighs the harm that you mentioned, that which you have no knowledge of. I will create among them Prophets and send Messengers. I will also create among them truthful, martyrs, righteous believers, worshippers, the modest, the pious, the scholars who implement their knowledge, humble people and those who love Allah and follow His Messengers."
The Sahih recorded that when the angels ascend to Allah with the records of the servant's deeds, Allah asks them, while having better knowledge, "How did you leave My servants" They will say, "We came to them while they were praying and left them while they were praying." This is because the angels work in shifts with mankind, and they change shifts during the Fajr and `Asr prayers. The angels who descended will remain with us, while the angels who have remained with us ascend with our deeds. The Messenger of Allah ﷺ said,
«يُرْفَعُ إِلَيْهِ عَمَلُ اللَّيْلِ قَبْلَ النَّهَارِ وَعَمَلُ النَّهَارِ قَبْلَ اللَّيْل»
(The deeds of the night are elevated to Allah before the morning, and the deeds of the morning before the night falls. )
Hence, the angels' statement, "We came to them while they were praying and left them while they were praying," explains Allah's statement,
إِنِّي أَعْلَمُ مَا لاَ تَعْلَمُونَ
(I know that which you do not know.)
It was said that the meaning of Allah's statement,
إِنِّي أَعْلَمُ مَا لاَ تَعْلَمُونَ
(I know that which you do not know.) is, "I have a specific wisdom in creating them, which you do not have knowledge of." It was also said that it is in answer to,
وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ
(While we glorify You with praises and thanks and sanctify You) after which Allah said,
إِنِّي أَعْلَمُ مَا لاَ تَعْلَمُونَ
(I know that which you do not know). Meaning, "I know that Iblis is not as you are, although he is among you." Others said,
أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَآءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ
"(Will You place therein those who will make mischief therein and shed blood, ـ while we glorify you with praises and thanks and sanctify You.) is their request that they should be allowed to inhabit the earth, instead of the Children of Adam. So Allah said to them,
إِنِّي أَعْلَمُ مَا لاَ تَعْلَمُونَ
(I know that which you do not know) if your inhabiting the heavens is better, or worse for you." Ar-Razi as well as others said this. Allah knows best.
The Obligation of appointing a Khalifah and some related Issues
Al-Qurtubi, as well as other scholars, said that this Ayah (2:30) proves the obligation of appointing a Khalifah to pass judgements on matters of dispute between people, to aid the oppressed against the oppressor, to implement the Islamic penal code and to forbid evil. There are many other tasks that can only be fulfilled by appointing the Imam, and what is necessary in performing an obligation, is an obligation itself. We should state here that Imamah occurs by either naming a successor, as a group among Ahl As-Sunnah scholars said occurred - by the Prophet ﷺ- in the case of Abu Bakr, or hinting to a successor. Or, the current Khalifah names a certain person as Khalifah after him, as Abu Bakr did with `Umar. Or, the Khalifah might leave the matter in the hands of the Muslim consultative council, or a group of righteous men, just as `Umar did. Or, the people of authority could gather around a certain person to whom they give the pledge of allegiance, or they could select one among them to choose the candidate, according to the majority of the scholars.
The Khalifah must be a responsible adult Muslim male, able to perform Ijtihad (independent legal judgments), bodily able, righteous, with knowledge of warfare, politics. He also must be from the tribe of Quraysh, according to the correct view, but it is not necessary that he be from the tribe of Bani Hashim, or that he be immune from error, as the Rafidah (Shiites) falsely claim.
When the Khalifah becomes an immoral person (Fasiq), should he be impeached There is disagreement over this matter, but the correct view is that he is not to be removed, because the Messenger of Allah ﷺ said,
«إِلَّا أَنْ تَرَوْا كُفْرًا بَوَاحًا عِنْدَكُمْ مِنَ اللهِ فِيهِ بُرْهَان»
(Unless you witness a clear Kufr regarding which you have clear proof from Allah. )
Does the Khalifah have the right to resign from his post There is a difference on this issue. It is a fact that Al-Hasan bin `Ali removed himself from the position of Khalifah and surrendered it to Mu`awiyah. However, this occurred because of a necessity, and Al-Hasan was praised for this action.
It is not permissible to appoint two Imams for the world or more at the same time. This is not allowed because the Messenger of Allah ﷺ said,
«مَنْ جَاءَكُمْ وَأَمْرُكُمْ جَمِيعٌ يُرِيدُ أَنْ يُفَرِّقَ بَيْنَكُمْ فَاقْتُلُوهُ كَائِنًا مَنْ كَان»
(Whoever came to you while you are united and tried to divide you, then execute him, no matter who he is.)
This is the view of the majority of scholars. Imam Al-Haramayn stated that Abu Ishaq allowed the appointment of two or more Imams when the various provinces are far away from each other. However, Imam Al-Haramayn himself was indecisive about this view.
Allah -Subhânehu ve Teâlâ- yeryüzünde birbirinin yerini alacak beşeri yaratacağını meleklere söylediğini haber vermiştir. Bu beşer, Allah'a itaat ederek yeryüzünü imar edecektir. Bunun akabinde melekler Rablerine -kendilerine doğruyu göstermesi için- yeryüzünde âdemoğlunu halife kılmasının hikmetini sormuşlardır. Hâlbuki, insanlar yeryüzünde bozgunculuk çıkaracak, zulümle kan dökeceklerdir. Melekler şöyle demiştir: Biz sana itaat edenleriz, seni eksik sıfatlardan tenzih eder sana hamt ederiz. Celalini ve kemalini tazim edenleriz. Bunlarda ihmalkâr davranmayız. Allah Teâlâ onların bu sorusuna şöyle cevap vermiştir: Yaratılmalarındaki olağanüstü hikmetleri ve halife kılınmalarındaki büyük hedef hususunda sizin bilmediğiniz şeyleri ben bilirim.
Allah tells His Prophet and humankind that He said to the angels that He would put humans on earth who will give birth to other humans, to inhabit it according to His laws. The angels asked their Lord, trying to understand, what the wisdom behind making the children of Adam guardians of the earth was, when they would ruin things in it, and kill in it, while the angels always do as He tells them, and recognise His greatness, praising Him and honouring His power and perfection. Allah replied to their question, saying that He knew the deep wisdom behind His creation of them, and behind making them guardians, and the angels did not.
The preceding verses recounted the general and some of the particular blessings of Allah, and asked man to recognize them and not to be ungrateful and disobedient to his Benefactor. Now, ten verses, beginning with the 30th, tell the story of the father of mankind, Adam (علیہ السلام) ، in continuation of this theme and also by way of illustration. For, blessings are of two kinds - tangible and intangible. Food, water, money, houses, or lands are some of the tangible blessings; while honour, happiness or knowledge are intangible ones. The earlier verses were concerned with blessings of the first kind; these verses speak of those of the second kind - that is to say, how Allah bestowed the gift of knowledge on Adam (علیہ السلام) ، made the angels prostrate themselves before him to show their respect, and gave men the honour of being his sons.
The creation of Adam
The present three verses relate how Allah, having decided to create Adam and to make him His deputy on the earth, spoke of it to the angels - seemingly by way of a trial, suggesting that they should express their opinions in this matter. The angels submitted that they could not understand why men were being chosen to be-the deputies, for some of them would shed blood and spread disorder on this earth. They thought that they themselves were more suited to perform this function, as the nature of angels is wholly good, no evil deed can possibly come out of them, they are totally obedient to Allah, and should hence be more capable of managing the affairs of the world. In replying to them, Allah first adopted the mode of authority, and told the angels that they knew nothing about the nature and the needs of deputation on the earth, and that Allah alone was the one to know it fully. The second answer was in the mode of wisdom – Adam had been given preference over the angels on account of his superiority in the station of knowledge, because in order to function properly as a deputy on the earth one must know the names, the properties and the characteristics of the things to be found there, and the angels had no aptitude for this kind of knowledge.
(1) A question arises here as to why Allah chose to speak of His decision to the angels. Was it merely to inform them? Was it to seek their advice? Or, was it to make them express their opinion on the subject?
Why Allah discussed Adam's creation with angels?
As for seeking advice, it is obvious enough that one turns for advice to wise and trustworthy people only when one cannot see all the aspects of a problem clearly, and does not want to depend on one's own knowledge and understanding alone, or when the rights of others are equal to one's own, and they too have to be consulted, as happens in the counsels of the world. Evidently, neither of the two situations obtain in the present case. Allah is the creator of the universe, and knows everything about the smallest particle of dust; He sees and hears everything, apparent or hidden. How can He stand in need of anyone's advice? Similarly, He does not run the universe under the parliamentary system, in which all have equal rights and everyone has to be consulted directly or indirectly. He is the Lord and Master, and all His creatures, be they men or angels, are His slaves - no one has the right to question Him about His actions, and to ask Him why He did this or why He did not do that: لَا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ : "He cannot be questioned as to what He does, while they are to be questioned." (21:23)
In fact, Allah did not mean to seek the advice of the angels, nor was there any need for it, but He, in His wisdom, gave a mere statement the form of a consultation in order to teach men the advisability of mutual consultation. After all, the Holy Prophet ﷺ was a messenger of Allah, and all the information he needed in dealing with the affairs of the world could have been conveyed to him by means of revelation, and yet the Holy Qur'an asks him to seek the advice of his Companions, so that the Islamic community should learn this lesson from him and the way of mutual consultation should be established through him. In short, this is the first raison d'etre of the mode of expression adopted by Allah. (Ruh al-Bayan)
The other has been suggested by the Holy Qur'an itself. Before the appearance of man, the angels had taken it for granted that Allah would not create a being who should be superior to them and greater in knowledge - as has been reported in a narration coming down from the blessed Companion Ibn ` Abbas ؓ and cited by Ibn Jarir ؓ in his commentary. But Allah knew that He would create a being who would be superior to all other creatures and greater than them in knowledge, and who would receive the gift of divine vice regency. So, Allah mentioned this in the assembly of the angels so that they may disclose what they had been thinking. Speaking according to their own lights, they very humbly submitted that a creature like man who carried within himself a tendency towards evil and disorder and who would not balk even at blood-shed, could not be expected to maintain peace and order on the earth, while they themselves, being free of all evil, and perfect in their obedience and devotion, could perform the function more satisfactorily. They did not mean to raise an objection to the choice which Allah had made, for angels are innocent of such sentiments; they were only being curious, and wanted to know the raison d'etre of such a choice.
To begin with, Allah gave them a very brief reply إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ "I know what you do not know", implying that they are not aware of the nature and the requirements of divine vice regency, which had led them to suppose that only pure and innocent beings could fulfill the conditions necessary for such a responsible position.
Then, Allah demonstrated the truth to them in a vivid form. He gave to Adam (علیہ السلام) kind of knowledge for which he alone had been endowed with the proper aptitude, and not the angels. That is to say, He taught him the names, the properties and qualities of all the existents, animate or inanimate. Angelic nature is not capable of such awareness - for example, an angel cannot really experience the pain of hunger and thirst, the tumult of passions, and the torment from the bite of a scorpion or a snake, or the exhilaration from an intoxicant. Only Adam (علیہ السلام) had the capacity to learn such things, and he was taught to know them. Then, there is no indication in the Holy Qur'an to show that he was taught in privacy, apart from the angels. It may well be that the teaching in itself was open to the angels as well as to him; his nature allowed him to receive it, and he learnt the lesson, while, they were impeded by their own proper nature, and could not. Or, it may be that the teaching did not take an external form at all, but that the Adamic nature was made to carry this particular kind of knowledge within itself without the need of a formal education, just as an infant does not have to be taught how to suck the mother's milk, or a duckling how to swim. As to the question why Allah, being omnipotent, did not change the nature of the angels and make them learn these things, we shall say that the question, in fact, boils down to this: Why did not Allah change the angels into men? For, if their nature had been altered, they would no longer have remained angels, but become men.
In short, through this demonstration Allah made the angels realize how wrong they were in supposing that He would not create any being superior to them in any way, and that they themselves were more suitable for being the vice regents of Allah than Adam (علیہ السلام) . Since they failed to name the things which Adam (علیہ السلام) could, they came to see that purity and innocence is not the criterion in choosing a deputy or vice regent but the knowledge of the things which are to be found on the earth, of the ways of using them, and of the consequences which would follow from such a use.
We can also infer a general principle from the episode - it is necessary for a ruler to know fully the nature, the temperament and the peculiarities of the people over whom he is to rule, without which he cannot enforce justice and order. If one does not know the pain of being hungry, how can one deal justice to the man who has unjustly been kept hungry?
We may also point out that in expressing their opinion, the angels were neither raising an objection, nor being vain and proud, nor asserting their right; it was, on their part, only a humble submission, and an offer of their services. When they found that there was another being who was, with his special kind of knowledge, more suitable for the function, they as humbly acknowledged the fact and withdrew their earlier opinion in saying: سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا ۖ إِنَّكَ أَنتَ الْعَلِيمُ الْحَكِيم : "To You belongs all purity! We have no knowledge except what You have given us. Surely, You alone are the all-knowing, the all-wise." In the present context, the phrase, "To You belongs all purity" also has the implication that Allah is free from the charge of having withheld from the angels the knowledge which He gave to Adam (علیہ السلام) ، for, being the all-knowing and the all-wise, He gives to each creature the kind and the degree of knowledge and understanding which He, and He alone, knows to be in consonance with the specific nature of that creature.
Another question which may arise out of this episode is: How did the angels come to know that man would shed blood? Did they possess the knowledge of hidden things and of divine secrets? Or, was it a mere conjecture on their part? Most of the authoritative scholars believe, on the basis of certain , آثار : Athar ' or reports available about the blessed Companions, that it was Allah Himself who had informed the angels on this occasion as to how man would behave on the earth. (See Ruh a1-Ma` ani' ). It is only then that they became curious about the raison d'etre of man being chosen as the vice regent in spite of his propensity to evil.
Besides demonstrating the superiority of Adam in knowledge, Allah dispelled the misgivings of the angels with regard to the evil propensities in man by the short and simple answer, إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ ,: "Certainly, I know what you do not know." There is a subtle suggestion here - what makes man fit for viceregency is just the peculiarity which, in the eyes of the angels, made him unfit for this function. For, a deputy or vice regent is needed on the earth just for the purpose of preventing blood-shed and disorder; if there is no possibility of disorder in a place, where is the need for sending there an administrator? Thus, it was the Divine Will and Wisdom that, just as Allah had created beings as innocent and sinless as the angels, or beings as totally evil as Satan and his progeny, or beings like the jinns in whom evil dominated over good, He would also create beings in whom good and evil should be equally mixed, who should try to conquer the evil in themselves and to grow in goodness so as to seek and attain the pleasure of their Creator.
Man is the vice regent of Allah on the earth
(2) These verses tell us that a vice regent was appointed to keep order on the earth and to promulgate divine laws. From here we learn the basic principles for the governance of men on the earth.
The ultimate sovereignty in the universe belongs to Allah Himself, as is explicitly stated in many verses of the Holy Qur'an: إِنِ الْحُكْمُ إِلَّا لِلَّـهِ "Judgment belongs to Allah alone" (6:57); لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ "The sovereignty of the skies and the earth belongs to Him alone" (9:116); لَهُ الْخَلْقُ وَالْأَمْرُ "Verily, His is the Creation and the Command." (7:54)
But He has, in His wisdom, chosen to send His vice regents to the earth for maintaining spiritual and temporal order. Their function is to announce and promulgate divine commandments, to teach men how to abide by these laws, and sometimes even to exercise temporal power as well as spiritual authority under divine guidance. The appointment is made directly by Allah Himself, and is in no sense a reward for the good deeds or the spiritual effort of the individual concerned. There is a total consensus of all the authentic scholars of the Islamic Ummah on the doctrine that prophethood is not a thing which one can attain through one's personal effort or on the merit of one's good deeds, but that Allah Himself, in His supreme knowledge and wisdom, chooses certain individuals for acting as His messengers, prophets and vice-regents. The Holy Qur'an has explicitly declared it in several verses: اللَّـهُ يَصْطَفِي مِنَ الْمَلَائِكَةِ رُسُلًا وَمِنَ النَّاسِ ۚ إِنَّ اللَّـهَ سَمِيعٌ بَصِيرٌ: "Allah chooses His messengers from among the angels and from among men; surely Allah is All-Hearing, All-Seeing" (22:75); اللَّـهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ : "Allah knows best whom to entrust with His message" (6:124).
These vice regents receive divine commandments directly from Allah, and then promulgate them in the world. The chain of vice regents began with Adam (علیہ السلام) and continued in the same way upto the Holy Prophet Muhammad ﷺ .
The Holy Prophet ﷺ was the last Caliph of Allah on earth
(5) The Holy Prophet ﷺ came to the earth as the last vice regent (Khalifa خلیفہ ), the last Messenger (Rasul رسول) and the last prophet (Nabiyy نبِّیِ ) of Allah, endowed with certain special qualities peculiar to him which he does not share with any other prophet. We may mention some of these characteristics:
(a) Each of the earlier prophets was sent for the guidance of a particular country or people, and his authority was limited to his jurisdiction alone, - for example, Musa (علیہ السلام) and ` Isa (علیہ السلام) - (Moses and Jesus Christ (علیہم السلام) were sent to Bani' Isra'il (the Israelites). But the Holy Prophet ﷺ has been sent for the guidance of all the men and all the jinns, and his authority extends to all the members of the two species. The Holy Qur'an has declared the universality of his prophethood in these words: قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّـهِ إِلَيْكُمْ جَمِيعًا الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ "Say: 0 mankind, I am the messenger of Allah to you all, of Him to whom belongs the sovereignty of the skies and of the earth" (7:158). A hadith of the Sahih of Muslim reports the Holy Prophet ﷺ as having said that he had been made superior to all other prophets in six things. The first of these is, of course, the universality of his prophethood.
(b) Just as the viceregency and prophethood of all the earlier prophets was limited to particular peoples and countries, in the same way it was also limited to specific periods; when the age of one prophet was over, another prophet would come to take his place as the new vice regent. On the contrary, the Holy Prophet Muhammad $ has been sent by Allah as the last of all prophets; his prophethood is not circumscribed within a specific period, but shall last till the end of time.
(c) It has so happened that the teachings and the Shari` ah of each of the earlier prophets would remain intact for a time, but then gradually people would start deviating from them and distorting them till they became unrecognizable; at this stage Allah would send a new prophet with a new Shari'ah. But the Sharl'ah of the Holy Prophet ﷺ is to remain alive in its integral form upto the end of the universe. Allah has taken upto Himself the responsibility of protecting the words and the meanings of the Holy Qur'an:
إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ
"It is We who have sent down the Remembrance (i.e. the Holy Qur'an) and We are its Protector" (15:9).
Similarly, He has made a special provision for the preservation of the Hadith which contains the teachings of the Holy Prophet ﷺ that is to say, in spite of all the vicissitudes of time there shall remain till the Doomsday a group of people who will preserve these teachings and transmit them accurately to others, and who will receive help and protection from Allah Himself. Since Allah has ordained the survival of the Holy Qur'an and the Hadith, there is obviously no need for a new prophet or messenger or vice regent and no room for a new Shari` ah.
(d) Contrary to the case of all the earlier prophets, the prophethood and viceregency of the last of them, Muhammad ﷺ , is not limited to a particular period, but is to continue upto the end of time, and those who succeed him for the preservation of spiritual and temporal order in the world, are to be, not the vice regents of Allah, but the vice regents of the Holy Prophet ﷺ and his deputies. A hadith reported by al-Bukhari and Muslim both says:
کانت بنو اسرائیل تسوسہم الانبیاء، کلما ھلک نبی خلف نبی و انہ، لا نبی بعدی و سیکون خلفاء فیکثرون
"The Israelites were governed by their prophets. When a prophet died, another would come to take his place. And beware خلفاء ، no prophet is to come after me. Of course, there will be my deputies (Khulafa' ), and there will be many of them.'
The issue of Caliphate after the Holy Prophet ﷺ
(e) Allah has ordained that after the Holy Prophet ﷺ his Ummah, or the Islamic community, shall as a body enjoy the privilege which has been that of the prophets (علیہم السلام) . That is to say, the Ummah as a collective body has been declared to be innocent and under the special protection of Allah Himself, so that it will never unanimously agree upon a doctrinal error or a deviation, and hence any decision which has been arrived at in religious matters through the consensus of the Ummah is to be regarded as manifestation of Divine Commandment. That is why the consensus of the Ummah has been accepted as the third source of the Shari'ah, the first two being the Holy Qur'an and the Hadith. For the Holy Prophet ﷺ has himself said, لن تجتمع امتی علی الضلالہ :"My Ummah shall never collectively agree upon error." And we have already referred to another hadth which tells us that no matter how much the world has changed or how indifferent people have grown to the Truth, there shall always remain in the Islamic Ummah a group of people who will defend and preserve the Truth, and who will finally win.
(6) Since it has been ordained that the Islamic Ummah as a body shall never go wrong, the responsibility of choosing a deputy to the Holy Prophet ﷺ has also been entrusted to it. Now, for the governance of the earth the legitimate way is that the Ummah should select a Khalifah who, once chosen, would solely be responsible for the maintenance of spiritual and temporal order. And it is also possible that there should be a single Khalifah for the whole world.
The first to succeed the Holy Prophet ﷺ as his deputies were the First Four Great Khulafa خلفاء ، known as al-Khulafa' al-Rashideen (or the rightly-guided ones, commonly translated as the 'Orthodox Caliphs' ), and the Khilafat خلافت order functioned according to the proper principles upto the end of their time. So, their decisions are not merely temporary judgments, but have a permanent legislative value, and carry an authority in their own degree, for the Holy Prophet ﷺ has said, علیکم بسنتی و سنۃ الخفاء الراشدین :'Follow my way steadfastly, and the way of the rightly-guided Khalifahs.'
After the age of the rightly-guided Khalifahs, different rulers appeared in different regions, but none of them can be described as a Khalifah of the whole Islamic community in the proper sense of the term, though they may be called the Amirs اُمراء of particular regions. When it became practically impossible for all the Muslims of the world to agree upon one man as their Khalifah, and it became customary to have a separate Amir امیر for each region, people accepted the principle that the man who had been chosen or acknowledged by the majority of the Muslims in a country, should be called the Amir of that country. The basis for this procedure has been provided by the Holy Qur'an itself: وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ :"And they conduct their affairs by mutual consultation" (42:38).
The modern legislative assemblies are a form of mutual consultation, with the difference that they are quite free to make whatever laws they like according to their own opinion, while an Islamic legislative assembly, its members and their Amir all shall be bound by the law which Allah has sent us through the Holy Prophet ﷺ . There are certain specific conditions for the membership of an Islamic assembly as well as for the choice of an Amir امیر . And, most important of all, laws must be made within the bounds of the basic principles laid down by the Holy Qur'an and Sunnah, the authority of which the assembly cannot have the right to question.
Let me give a brief summary of the whole discussion. The verses which tell us of how Allah informed the angels about his intention to send a vice regent to the earth, provide us with some of the fundamental principles of the governance of man:
(a) The sovereignty of the skies and of the earth belongs to Allah Himself.
(b) The function of promulgating the Commandments of Allah on the earth is performed by a vice regent who is at the same time a messenger of Allah and His Prophet ﷺ
(c) The chain of such vice regents ends with the Holy Prophet ﷺ for he is the last Messenger and Prophet ﷺ .
(d) Now the function of viceregency is performed by the deputies of the Holy Prophet ﷺ .
(e) Such a deputy (Khalifah) is to be chosen by the Ummah or Islamic community.14
14. (1) Some Modernists have zealously taken to the habit of interpreting these verses as implying that man as a vice regent of Allah is required to make a 'progress' in 'Science' - that is, in the empirical study of physical phenomena; a so-called 'Muslim' translator of the Holy Qur'an has even had the temerity to translate the name 'Adam (علیہ السلام) ' by the English word 'Man', thus denying the existence and prophethood of Adam (علیہ السلام) . In order to dispel such grave errors and distortions of word and meaning, let us point out that the 'names' which Allah taught to Adam (علیہ السلام) not refer merely to the chemical or biological or psychological properties of things and men, but to their essential qualities and aptitudes - we are using the word 'essential' in the technical and metaphysical sense of the word in which it was originally used in the West too. Maulana Ashraf Ali Thanavi (رح) adds in his 'Bayan al-Qur'an' that the knowledge of the 'names' even includes a knowledge of the injunctions of the Shari` ah as to the distinction between the lawful and the unlawful. Then, there are many great Sufis who maintain that Adam (علیہ السلام) was given the knowledge of 'the names of Allah' - not of all the divine names in detail, of course, for it is not possible for a created being to comprehend the Infinite, but of divine names in a summary form. This interpretation has been advanced by as authentic a commentator as Qadi Thanaullah of Panipat in his 'Tafsir al-Mazhari'. In the explanation of this subtle point we may say that everything that exists reflects some divine attribute, which in its turn is a manifestation of a divine name; thus, divine names are the essential principles or roots of all things, and one who knows divine names does also know things in their inner natures.
(2) With regard to the question of the vice regency of Allah, we cannot pass over a very serious distortion of the authentic doctrine which has been introduced by the Modernists and seems to be growing in currency. Under the influence of Western Humanism, and specially in their indifference to doctrinal matters, the Modernists have come to identify the prophet and the father of mankind, Adam (علیہ السلام) totally with the biological species called 'man', and have made out as if every individual member of this species, unconditionally and without any qualifications, is born to be a vice regent of Allah. The error has been promoted by a thoughtless misreading of Sufi metaphysical texts and Sufi poetry. What our Modernists have never cared to learn is the concept of degrees and their distinctions. The Sufis, no doubt, often speak of 'man' as being the vice regent of Allah, but what they are actually referring to is not a biological organism or species, but Al-Insan Al-Kamil', 'the Universal Man' - a term which the orientalists have wrongly rendered as 'the perfect man', thus introducing ethical implications in the sphere of pure metaphysics. In the writings of the Sufis, prose and poetry both, 'Man' also stands for 'the Total and Essential Reality of man' (Al-Hagigah al-Jdmi'ah al-Insaniyyah). Now, the Universal Man par excellence is the Holy Prophet $ this is the first degree of "manhood" to which belong the Aulia' (Men of Allah or the great saints) and those rulers who dealt justice according to the Shari'ah.
Then, there are lower degrees pertaining to the pious and the virtuous Muslims down to the lowest degree where stand people who are sinful, yet, being Muslims, can hope for salvation. Allah alone knows best as to who belongs to which degree; below the degree of the blessed Companions one can never speak with certitude. If we allow ourselves to associate vice regency with an ordinary Muslim, it would only be viceregency, so to say, by reflection, just as the 'Iman of every Muslim is only a reflection of the 'Iman of the Holy Prophet ﷺ . Anyway, the necessary condition of receiving even a faint reflection of viceregency and "Manhood" is that one should be a Muslim, for, as the Holy Qur'an has explicitly declared, 'Allah shall not now accept any faith except Islam.' As for attributing viceregency of "Manhood" to common man as such is concerned, it can at best only be viceregency, to use Aristotelean terms, in potency and not in act - it cannot be effective unless it is actualized through a total submission to the Shari'ah and a strenuous spiritual effort and waiting upon the grace of Allah. In fact, the highest excellence open to man now is to be in word and deed and thought a perfect follower of the Sunnah, the way of the Holy Prophet ﷺ .
Allāh l'Altissimo, gloria Sua, disse agli Angeli che, in verità, stabilirà sulla terra degli esseri umani affinché si succedano l'uno dopo l'altro, in modo che popolino la terra, obbedendo ad Allāh. Gli Angeli chiesero al loro Dio – una domanda per comprendere meglio – quale sia il fine di rendere i figli di Adamo vicari in terra, poiché questi l'avrebbero corrotta e avrebbero versato il sangue ingiustamente, dicendo: "Mentre noi siamo coloro che Ti sono obbedienti, Ti glorifichiamo, Ti lodiamo, Ti esaltiamo e non smettiamo di farlo". Allāh rispose alla loro domanda, dicendo: "In verità, Io so quello che voi non sapete sullo scopo della loro creazione ed i grandi motivi di averli resi vicari".
30- “Hani Rabbin meleklere: Muhakkak ben yeryüzünde bir halife yaratacağım, demişti de, melekler: Biz seni hamdinle tesbih ve takdis ettiğimiz halde orada fesad çıkaracak ve kan dökecek birini mi yaratacaksın? dediler. (O da:) Elbette ben sizin bilemeyeceğiniz şeyleri bilirim, buyurdu.
31- Âdem’e bütün isimleri öğretti, sonra onları meleklere gösterip: “Eğer (iddianızda) doğru iseniz, haydi bunların isimlerini bana haber verin”
buyurdu.
32- (Melekeler:)“Seni tesbih/tenzih ederiz. Bizim senin öğrettiğinden başka hiçbir bilgimiz yoktur. Şüphesiz alîm ve hakîm olan yalnız Sensin.”
33- (Allah:)“Ey Âdem! Onlara bunların isimlerini haber ver.”
buyurdu. O da onların isimlerini haber verince (Allah) şöyle buyurdu:
“Size demedim mi ki göklerin ve yerin gaybını Ben bilirim. Açığa vurduğunuz şeyleri ve gizlediklerinizi de bilirim.”
34- Biz meleklere:“Âdem’e secde edin” dedik de
onlar derhal secde ettiler. Ancak İblis hariç! O diretti, kibirlendi ve kâfirlerden oldu.
30. Bu ayetle insanlığın atası Âdem aleyhisselam’ın yaratılmasına ve O’nun faziletine dair
açıklamalara başlanmaktadır. Yüce Allah O’nu yaratmak isteyince, meleklere bu hususu bildirmiş
ve O’nu yeryüzünde halifelik konumuna getireceğini haber vermiştir. Melekler ise:“Biz seni hamdinle tesbih/tenzih” yani seni hamdine ve celaline yaraşır
şekilde tenzih “ve takdis ettiğimiz halde orada” günahlar işleyerek
“fesad çıkaracak ve kan dökecek birini mi yaratacaksın?” demişlerdi.
Burada umum (olan fesat) ifadesinden sonra hususi (bir fesat olan öldürme)
ifadesinin kullanılarak (öldürmenin ayrıca zikredilmesi) öldürme
fesadının ağırlığını açıklamak içindir. Melekler zanlarına göre yeryüzünde yaratılacak bir kimse
bu işleri yapacaktı. Bu yüzden Yüce Allah’ı bundan tenzih ve tazim ettiler. Yüce Allah’a kendilerinin her türlü fesat çıkarmaktan uzak bir şekilde kendisine ibadet etmekte olduklarını da söylediler ve:“Biz seni hamdinle tesbih/tenzih ve takdis ettiğimiz halde...” dediler.
“Takdis ettiğimiz” ifadesinin “yalnız seni takdis ederiz ve takdisi sana has kılarız”
anlamına gelme ihtimali olduğu gibi “kendi nefislerimizi senin için takdis ederiz”
anlamına gelme ihtimali de vardır. Yani biz güzel ahlâk ile nefislerimizi senin için temizler ve
kötü huylardan arındırırız. Bu güzel ahlâk ise Allah’ı sevmek, O’ndan korkmak ve O’nu ta’zim
etmek vb.dir.
Yüce Allah meleklere şöyle dedi:“Elbette ben sizin bilemeyeceğiniz şeyleri bilirim.” Bu
halife ile ilgili olarak sizin bilmediğiniz şeyleri ben biliyorum. Çünkü sizin bu sözleriniz
kendi zannınıza dayalıdır. Ben ise açıkta olanı da, gizli olanı da bilirim. Bu halifenin
yaratılması ile meydana gelecek hayrın onun yaratılmasındaki şerden kat kat fazla olduğunu da
bilirim. Bu hususta sadece Yüce Allah’ın Âdem’in soyundan gelenler arasında peygamberleri,
sıddıkları, şehitleri ve salihleri seçmesi, bütün insanlara Allah'ın varlığına dair
belgelerin/âyetlerin açıkça ortaya konması, yine bu halife yaratılmasaydı söz konusu olmayacak
olan cihad ve benzeri ibadetlerin gerçekleşmesi, mükelleflerin tabiatlarında saklı bulunan hayır
ve şerrin imtihan ile ortaya çıkması, Allah’ın dostunun düşmanından ayırt edilmesi, Allah’ın
hizbi ile O’na savaş açanların belirginleşmesi, İblisin içinde saklı bulunan kötülük ve şerrin
su yüzüne çıkması vb. gibi -ki bütün bunlar çok büyük hikmetlerdir- bu hikmetlerden birisinin
bulunması bile, Âdem’in yaratılış hikmetini açıklamak için yeterlidir.
Diğer taraftan, meleklerin söyledikleri sözler kendilerinin Yüce Allah’ın yeryüzünde yaratacağı
halifeye üstün olduklarına dair bir işaret taşıdığından ötürü Yüce Allah onlara Âdem’in
üstünlüğü ile Allah’ın ilim ve hikmetinin kemâlini itiraf etmelerini sağlayacak bir hususu beyan
etmeyi diledi. İşte bunu da şu buyruğu ile açıklamaktadır:
31. “Âdem’e bütün isimleri öğretti.” Yani bütün eşyanın isimlerini hem
de bu isimlerin ad olduğu eşyayı öğretti. Yani Âdem’e hem ismi, hem de bu isimlerin müsemmasını
öğretti. Lafızları ve bu lafızların manalarını öğretti. Küçük büyük -tencere ve tepsiye
varıncaya kadar- her şeyin isimlerini öğretti.
“Sonra onları” yani ismin ad olarak konulduğu eşyayı, müsemmaları “meleklere” bunları biliyorlar mı bilmiyorlar mı, imtihan olsun diye “gösterip”
eğer bu halifeden daha faziletli olduğunuz şeklindeki söz ve kanaatinizde “doğru iseniz haydi bunların isimlerini bana haber verin, buyurdu.”
32. “(Melekeler:) “Seni tesbih/tenzih ederiz”
Sana itiraz ve emrine muhalefet etmekten seni tenzih ederiz. Lütuf ve cömertliğin ile “senin öğrettiğinden başka hiçbir bilgimiz yoktur. Şüphesiz alîm ve hakîm olan yalnız Sensin.”
Alîm; ilmi her şeyi kuşatan, hiçbir şey kendisine gizli olmayan, göklerde olsun, yerde olsun
zerre ağırlığı kadar ve bundan daha küçük ya da daha büyük olmak üzere hiçbir şey kendisinden
saklı kalmayan, demektir. Hakîm ise tam bir hikmet sahibi demektir ki yaratılmışlardan hiç kimse
bunun dışında ve emri altındakilerden hiçbiri bundan müstesna değildir. Hikmetsiz hiçbir şey
yaratmadığı gibi, hikmetsiz hiçbir şey de emretmemiştir. Hikmet ise her bir şeyi kendisine
yakışan yere koymaktır.
İşte melekler Allah’ın ilim ve hikmetini ikrar ve itiraf ettikleri gibi kendilerinin en basit
bir şeyi dahi bilme imkânına sahip olmadıklarını da bildirdiler. Allah’ın kendi üzerlerindeki
lütuf ve ihsanını, bilmedikleri şeyleri kendilerine öğrettiğini itiraf ettiler. İşte o zaman Yüce Allah şöyle buyurdu:
33. “Ey Âdem! Onlara bunların isimlerini haber ver!” Yani Yüce Allah’ın
meleklere gösterdiği ve bilmekten acze düştükleri eşyaların isimlerini söyle! “O da onların isimlerini haber verince”
melekler Âdem’in kendilerinden üstün olduğunu ve Yüce Allah’ın bu halifeyi yeryüzüne halifelik
makamına getirmekteki hikmet ve bilgisini açıkça öğrenmiş oldular. “(Allah) şöyle buyurdu: “Size demedim mi ki göklerin ve yerin gaybını Ben bilirim.”
Gayb, bizim için gizli olan, tanık olmadığımız ve görmediğimiz şeylerdir. Yüce Allah gizliyi
bilen olduğuna göre görünen şeyleri haydi haydi bilir. “Açığa vurduğunuz şeyleri ve gizlediklerinizi de bilirim.”
34. Daha sonra Yüce Allah meleklere Âdem’e secde etmelerini emretti. Bu secde, Âdem için saygı,
Allah için de ta’zim ve ubudiyet anlamı taşımaktaydı. Onlar da Allah’ın emirlerini yerine
getirdiler ve hepsi de secde etmek için ellerini çabuk tuttular. “Ancak İblis hariç! O, diretti”
secde etmekten kaçındı. Yüce Allah’ın emrine ve Adem’e karşı büyüklük tasladı ve:“Hiç, bir çamur parçası olarak yarattığın kimseye secde eder miyim ben?”(el-İsra, 17/61) dedi. İblis’in bu şekilde diretip kibirlenmesi,
mayasında bulunan küfrün bir sonucu idi. İşte o zaman Allah’a ve Âdem’e karşı düşmanlığı,
kâfirliği ve kibri açıkça ortaya çıktı. Bu âyet-i kerimelerde pek çok ibret ve önemli işaretler vardır:
1- Yüce Allah’ın Kelâm sıfatı bildirilmekte ve ezelden beri Kelâm sıfatına sahip olduğu ve
dilediği sözleri söylediği, dilediği gibi konuştuğu, alîm ve hâkim olduğu belirtilmektedir.
2- Kula, yarattığı bazı şeylerde ve emrettiklerinde Allah’ın hikmeti gizli kalırsa, ona düşen
teslimiyet göstermek; anlayamamasının aklındaki eksiklikten kaynaklandığını ve Allah’ın
hikmetini itiraf etmektir.
3- Yine bu ayetler Yüce Allah’ın meleklere özel bir itina gösterdiği, onlara cahili oldukları
şeyleri öğretmek ve bilmedikleri şeylere de dikkatlerini çekmek sureti ile ihsanda bulunduğunu
göstermektedir.
4- Yine bu ayetlerde birçok bakımdan ilmin üstünlüğüne de işaret vardır:
Yüce Allah meleklere kendisini ilim ve hikmet sahibi olarak tanıtmıştır. Yine Yüce Allah onlara
Âdem’in ilim ile üstünlük sahibi olduğunu ve kulun sahip olabileceği en değerli sıfatın ilim
olduğunu göstermiştir. Yine Allah meleklere Adem’e -ilmiyle üstünlüğü ortaya çıkınca- ikram
olmak üzere secde etmelerini emretmiştir. Başkaları imtihan edilir ve bu imtihanda aciz
oldukları ortaya çıkar da bilgisi dolayısıyla üstünlük sahibi olan kişi imtihanda sorulan o
hususu bilirse, onun bu bilmesi bu imtihan olmaksızın bilmesinden daha değerli olur. Yine bu
ayetlerde insanların ve cinlerin atalarının (Âdem ve İblis) halindeki
ibret, Âdem’in üstünlüğü, Allah’ın O’na lütuf ve ihsanda bulunduğu, İblis’in ise ona düşmanlık
ettiği ve daha başka ibret alınacak çeşitli hususlar ortaya konmaktadır.
Al‑lah nos relata que se dirigió a los ángeles (mala’ikah) y les dijo: Pondré sobre la Tierra humanos que la poblarán obedeciendo a Al‑lah. A fin de comprender mejor las razones para designar a los descendientes de Adán como administrador (jalifah) en la Tierra, y pensando que estos terminarán por corromperla y harán correr sangre injustamente, los ángeles preguntaron a su Señor diciendo: “Nosotros somos los que mejor Te obedecemos. Te santificamos, Te alabamos y veneramos Tu majestuosidad y Tu perfección incansablemente”. Al‑lah les respondió: Yo conozco las razones de su creación y el propósito que me llevó a hacer de ellos quienes hereden la Tierra.
Nagpapabatid si Allāh – pagkataas-taas Siya – na Siya – kaluwalhatian sa Kanya – ay nagsabi sa mga anghel na Siya ay maglalagay sa lupa ng mga mortal na hahalili sa isa't isa sa kanila para sa pagsasagawa ng paglilinang nito ayon sa pagtalima kay Allāh. Nagtanong ang mga anghel sa Panginoon nila ng tanong ng pagpapagabay at pagpapaunawa tungkol sa kasanhian ng paglalagay ng mga anak ni Adan bilang mga kahalili sa lupa gayong ang mga ito ay gagawa ng kaguluhan doon at magpapadanak ng mga dugo dala ng kawalang-katarungan, na nagsasabi: "...samantalang kami ay mga alagad ng pagtalima sa Iyo. Nagpapawalang-kapintasan kami sa Iyo habang mga nagpupuri sa Iyo, na mga nagdadakila sa kapitaganan sa Iyo at kalubusan Mo. Hindi kami nanlalamig doon." Sumagot sa kanila si Allāh tungkol sa tanong nila: "Tunay na Ako ay nakaaalam ng hindi ninyo nalalaman na mga kasanhiang maningning sa paglikha sa kanila at mga layuning dakila sa pagpapahalili sa kanila."
"Ingatlah ketika Tuhanmu berfirman kepada para Malaikat, 'Sesungguhnya Aku hendak menjadikan
seorang khalifah di muka bumi.' Mereka berkata, 'Mengapa Engkau hendak menjadikan (kha-lifah) di bumi itu orang yang akan membuat kerusakan padanya dan
menumpahkan darah, padahal kami senantiasa bertasbih de-ngan memuji dan menyucikanMu?' Tuhan
berfirman, 'Sesungguhnya Aku mengetahui apa yang tidak kamu ketahui.' Dan Dia menga-jarkan
kepada Adam nama-nama (benda-benda), seluruhnya, ke-mudian
mengemukakannya kepada para Malaikat lalu berfirman, 'Sebutkanlah kepadaKu nama benda-benda itu
jika kamu memang benar orang-orang yang benar!' Mereka menjawab, 'Mahasuci Engkau, tidak ada
yang kami ketahui selain dari apa yang telah Engkau ajarkan kepada kami; sesungguhnya Engkau-lah
Yang Maha Mengetahui lagi Mahabijaksana.' Allah berfirman, 'Hai Adam, beritahukanlah kepada
mereka nama-nama benda ini.' Maka setelah diberitahukannya kepada mereka nama-nama benda itu,
Allah berfirman, 'Bukankah sudah Aku katakan kepadamu, bahwa sesungguhnya Aku mengetahui rahasia
langit dan bumi dan mengetahui apa yang kamu lahirkan dan apa yang kamu sem-bunyikan?' Dan (ingatlah) ketika Kami berfirman kepada para malaikat, 'Sujudlah kamu
kepada Adam,' maka sujudlah mereka kecuali iblis; dia enggan dan takabur, dan dia termasuk
golongan orang-orang yang kafir." (Al-Baqarah: 30-34).
(30) Ini adalah permulaan penciptaan Nabi Adam عليه السلام, bapak moyang
manusia dan keutamaan beliau, dan bahwasanya Allah تعالى ketika ingin menciptakannya, Allah
mengabarkan kepada para malaikat tentang hal tersebut, dan bahwasanya Allah تعالى menjadikannya
sebagai khalifah di bumi, lalu para malaikat عليه السلامberkata, "Mengapa Engkau hendak
menjadikan (khalifah) di bumi itu orang yang akan membuat kerusakan
padanya dengan kemak-siatan-kemaksiatan dan menumpahkan darah?" Hal ini merupakan uraian secara
khusus setelah disebutkan secara umum demi men-jelaskan besarnya kerusakan akibat pembunuhan
itu. Dan hal itu adalah sebatas dugaan para malaikat, bahwasanya khalifah yang akan diciptakan
di bumi itu akan melakukan hal-hal yang mereka sebutkan, lalu mereka menyucikan Sang Pencipta
dari hal itu semua dan mengagungkanNya, kemudian mereka mengungkapkan bah-wasanya mereka dalam
setiap kondisi selalu beribadah kepadaNya tanpa berbuat kerusakan, maka mereka berkata, ﴾
وَنَحۡنُ نُسَبِّحُ بِحَمۡدِكَ ﴿ "Padahal kami senantiasa bertasbih dengan memujiMu," maksudnya, kami menyucikanMu dengan segala kesucian yang sesuai dengan segala pujian dan keagunganMu, ﴾
وَنُقَدِّسُ لَكَۖ ﴿ "dan menyucikanMu." Kemungkinan artinya adalah menyucikanMu, jadi huruf lam me-ngandung maksud pengkhususan dan keikhlasan, atau mungkin juga dapat berarti kami menyucikan diri kami karenaMu yaitu membersihkannya dengan cara menghiasinya dengan akhlak-akhlak yang mulia, seperti mencintai Allah, takut kepadaNya, dan mengagungkanNya, dan membersihkannya dari akhlak-akhlak yang hina.
Selanjutnya ﴾ قَالَ ﴿ "Dia berkata," yakni, Allah berkata kepada malaikat, ﴾ إِنِّيٓ
أَعۡلَمُ ﴿ "Sesungguhnya Aku mengetahui," dari khalifah ini, ﴾ مَا لَا
تَعۡلَمُونَ ﴿ "apa yang kamu tidak ketahui," karena perkataan kamu adalah menurut apa yang kamu
sangkakan, sedangkan Aku mengetahui yang nampak maupun yang tersembunyi, dan Aku mengetahui
bahwasanya kebaikan yang diperoleh dari penciptaan khalifah ini adalah lebih besar berlipat
ganda sekalipun termasuk di dalamnya ada pula keburukan-keburukan. Dan sekiranya saja dalam hal
itu tidak ada kebaikan kecuali bahwa Allah hendak memilih di antara mereka para Nabi,
orang-orang shiddiq, para syuhada, dan orang-orang yang shalih, juga agar ayat-ayat Allah nampak
jelas bagi makhluk, lalu penyembahan kepada Allah menjadi ada yang tidak mungkin ada tanpa
penciptaan khalifah tersebut seperti berjihad atau lain-lainnya, dan agar nampak se-suatu yang
dirahasiakan oleh insting orang-orang yang mukallaf, berupa kebaikan maupun kejahatan dengan
ujian, dan agar jelas antara musuhNya dari waliNya dan golonganNya dari yang meme-rangiNya, dan
agar nampak pula apa yang tersirat oleh jiwa iblis dari kejahatan yang terpatri padanya dan
menjadi karakternya, niscaya itu semua sudah cukup sebagai hikmah-hikmah yang agung yang tidak
perlu mencari hikmah selainnya.
Kemudian ketika perkataan para malaikat menunjukkan keutamaan mereka atas khalifah yang akan
diciptakan oleh Allah di muka bumi, maka Allah hendak menjelaskan kepada mereka tentang
keutamaan Nabi Adam عليه السلام yang membuat mereka menge-tahui keutamaan Allah, kesempurnaan
hikmah, dan ilmuNya.
(31) Lalu Dia mengajarkan ﴾ ءَادَمَ ٱلۡأَسۡمَآءَ كُلَّهَا ﴿ "kepada Adam nama-nama (benda-benda) seluruhnya," yakni nama-nama sesuatu dan apa pun yang bernama dengan nama itu, maka Allah mengajar-kan kepadanya nama dan yang dinamakan, yakni kata-kata dan makna-maknanya hingga kata-kata yang dikecilkan dan yang dibe-sarkan, seperti اَلْقَصْعَةُ yaitu mangkuk besar dan اَلْقُصَيْعَةُ yaitu mangkok kecil.
﴾ ثُمَّ عَرَضَهُمۡ ﴿ "Kemudian mengemukakannya." Yakni Allah menge-mukakan hal-hal yang bernama-nama tersebut, ﴾
عَلَى ٱلۡمَلَٰٓئِكَةِ ﴿ "kepada para malaikat" sebagai ujian bagi mereka, apakah mereka mengeta-hui hal-hal yang bernama itu ataukah tidak, ﴾
فَقَالَ أَنۢبِـُٔونِي بِأَسۡمَآءِ هَٰٓؤُلَآءِ إِن كُنتُمۡ صَٰدِقِينَ ﴿ "Lalu berfirman,
"Sebutkanlah kepadaKu nama benda-benda itu jika kamu memang benar orang-orang yang benar" dalam
perkataan dan dugaan kalian bahwasanya kalian lebih utama daripada kha-lifah tersebut.
(32) ﴾ قَالُواْ سُبۡحَٰنَكَ ﴿ "Mereka menjawab, 'Mahasuci Engkau'." Maksudnya, kami menyucikanMu dari sanggahan kami terhadap-Mu dan penentangan kami atas perintahMu, ﴾
لَا عِلۡمَ لَنَآ ﴿ "tidak ada yang kami ketahui" dengan segala bentuknya, ﴾ إِلَّا مَا
عَلَّمۡتَنَآۖ ﴿ "selain dari apa yang telah Engkau ajarkan kepada kami" tentangnya sebagai suatu anugerah dariMu dan kemuliaan, ﴾
إِنَّكَ أَنتَ ٱلۡعَلِيمُ ٱلۡحَكِيمُ ﴿ "sesungguhnya Engkau-lah Yang Maha Mengetahui lagi
Mahabijaksana," Yang Maha Mengetahui adalah yang mengetahui sesuatu dalam segala aspek-nya,
tidak ada yang tertutup olehnya dan tidak terlupakan seberat biji dzarrah pun di langit maupun
di bumi dan tidak yang kecil maupun yang besar, dan yang Mahabijaksana adalah Dzat yang memiliki
kebijaksanaan yang sempurna, yang tidak ada seorang makhluk pun yang keluar darinya dan tidak
seorang pun yang diperintahkan menyimpang darinya, karena Dia tidaklah mencipta-kan sesuatu
kecuali ada hikmah di baliknya, dan tidak pula Dia memerintahkan kepada sesuatu kecuali
menyimpan hikmah padanya, dan hikmah itu sendiri adalah meletakkan sesuatu pada tempatnya yang
sesuai.
Lalu mereka sadar dan mengakui ilmu Allah dan hikmahNya, dan ketidakmampuan mereka dalam
mengetahui sekecil apa pun, serta pengakuan mereka terhadap keutamaan Allah atas mereka dan
pengajaranNya kepada mereka apa-apa yang tidak mereka ketahui.
(33) Saat itulah Allah berfirman, ﴾ يَٰٓـَٔادَمُ أَنۢبِئۡهُم
بِأَسۡمَآئِهِمۡۖ ﴿ "Hai Adam, beritahukanlah kepada mereka nama-nama benda ini," yakni nama-nama benda yang dikemukakan oleh Allah kepada para malaikat yang tidak mampu mereka ketahui, ﴾
فَلَمَّآ أَنۢبَأَهُم بِأَسۡمَآئِهِمۡ ﴿ "maka setelah diberitahukannya kepada mereka nama-nama benda itu," jelaslah bagi mereka keutamaan Adam عليه السلام atas mereka, dan hikmah Allah Yang Maha Pencipta dan ilmuNya dalam menetapkannya sebagai khalifah, ﴾
قَالَ أَلَمۡ أَقُل لَّكُمۡ إِنِّيٓ أَعۡلَمُ غَيۡبَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ ﴿ "Allah berfirman, 'Bukan-kah sudah Ku katakan kepadamu, bahwa sesungguhnya Aku mengetahui rahasia langit dan bumi," yakni apa yang tersembunyi darinya dan tidak kita lihat, sehingga apabila Dia mengetahui yang ghaib, maka alam nyata tentu lebih utama, ﴾
وَأَعۡلَمُ مَا تُبۡدُونَ ﴿ "dan Aku juga menge-tahui apa yang kamu lahirkan," maksudnya, apa yang kamu nampak-kan, ﴾
وَمَا كُنتُمۡ تَكۡتُمُونَ ﴿ "dan apa yang kamu sembunyikan."
(34) Kemudian Allah تعالى memerintahkan kepada mereka untuk bersujud
kepada Adam عليه السلام sebagai suatu penghormatan terhadapnya, dan sebagai pengagungan dan
penghambaan kepada Allah تعالى. Maka mereka semua menaati perintah Allah tersebut dan mereka
semuanya segera bersujud, ﴾ إِلَّآ إِبۡلِيسَ أَبَىٰ ﴿ "kecuali iblis; dia enggan" dia tidak mau bersujud dan dia takabur terhadap perintah Allah dan terhadap Adam عليه السلام seraya berkata,
﴾ ءَأَسۡجُدُ لِمَنۡ خَلَقۡتَ طِينٗا 61 ﴿
"Apakah aku akan sujud kepada orang yang Engkau ciptakan dari tanah?" (Al-Isra`: 61).
Keengganan ini berasal darinya, dan kesombongan yang dihasilkan dari kekufuran yang merupakan
perkara cakupannya, sehingga akhirnya jelaslah saat itu permusuhan iblis terhadap Allah dan Nabi
Adam serta kekufuran dan kesombongannya.
Dalam ayat ini terkandung banyak sekali pelajaran yang dapat diambil dan tanda-tanda Kekuasaan
Allah, di antaranya: Penetapan sifat berfirman (berbicara)
bagi Allah تعالى serta bahwasanya Allah senantiasa berfirman sekehendakNya dan bahwasanya Allah
se-nantiasa bersifat berfirman dengan apa yang dikehendakiNya dan berbicara dengan apa yang Dia
kehendaki, dan bahwasanya Dia Maha Mengetahui lagi Mahabijaksana.
Dalam ayat ini juga terkandung dalil bahwasanya seorang hamba bila tidak mengetahui tentang
hikmah Allah yang terkan-dung di balik beberapa makhluk, dan perintah-perintah, maka wajiblah
atasnya menerimanya saja dan menuduh akalnya yang lemah serta menetapkan bahwasanya Allah
memiliki hikmah di balik itu semua.
Dalam ayat ini juga ada dalil tentang perhatian Allah terhadap urusan para malaikat dan kebaikan
Allah kepada mereka dengan mengajarkan kepada mereka apa yang mereka tidak tahu, serta
peringatanNya kepada mereka akan hal-hal yang tidak mereka ketahui.
Dalam ayat ini terkandung pernyataan akan keutamaan ilmu dari beberapa segi:
F Bahwasanya Allah mengenalkan kepada para malaikatNya tentang ilmu dan hikmahNya.
F Bahwasanya Allah mengemukakan kepada mereka akan keuta-maan Nabi Adam karena ilmu, dan
bahwasanya ilmu itu adalah perkara yang paling baik bagi seorang hamba.
F Bahwasanya Allah memerintahkan kepada para malaikat untuk bersujud kepada Adam sebagai
penghormatan terhadapnya ketika jelas keutamaan ilmunya.
F Bahwasanya ujian bagi orang lain, bila mereka tidak mampu melakukan ujian itu kemudian Allah
تعالى memberitahukan jawabannya, maka hal tersebut adalah lebih utama daripada mengetahui ujian
itu sejak semula.
F Mengambil pelajaran dari kondisi kedua bapak moyang ma-nusia dan jin, dan penjelasan akan
keutamaan Adam serta karunia-karunia Allah terhadapnya serta permusuhan iblis kepadanya, dan
pelajaran-pelajaran lainnya.
Allah -Subḥānahu wa Ta'ālā- memberitahukan bahwa Dia telah berfirman kepada para malaikat, bahwasanya Dia akan menciptakan manusia untuk ditempatkan di muka bumi secara silih berganti. Tugas utama mereka adalah memakmurkan bumi atas dasar ketaatan kepada Allah. Lalu para malaikat bertanya kepada Tuhan mereka -dengan maksud meminta bimbingan dan penjelasan- tentang hikmah di balik penempatan anak cucu Adam -'alaihissalām- sebagai khalifah di muka bumi, sedangkan mereka akan membuat kerusakan di sana dan menumpahkan darah secara semena-mena. Para malaikat itu mengatakan, “Sementara kami ini senantiasa patuh kepada-Mu, mensucikan dan memuji-Mu, serta menghormati keagungan dan kesempurnaan-Mu. Kami tidak pernah letih dalam melakukan hal itu.” Allah menjawab pertanyaan mereka dengan firman-Nya, “Sesungguhnya Aku mengetahui apa yang tidak kamu ketahui tentang adanya hikmah-hikmah besar di balik penciptaan mereka dan tujuan-tujuan besar di balik penetapan mereka sebagai khalifah di muka bumi.”
The literal meaning of ‘khalifah’ or ‘caliph’ is ‘one who takes another’s place’—a successor. In the age of hereditary rule, it was generally used for a monarch who took the place of his predecessor. According to this usage, the word came to refer to one invested with power. When God created man to dwell on earth, He decreed that he might enjoy freedom of will. The angels became apprehensive of man being corrupted by this grant of power and free will and, as a consequence, spreading evil and causing bloodshed in the world. History showed that their fears were well founded. God was also fully aware of this possibility. But He had a particular reason for investing man with power and freedom on earth. If many human beings were to be corrupted by their power, there would also be a substantial number who, in spite of their power and freedom on earth, would acknowledge God’s greatness and power and their own helplessness. Such people would, of their own free will, adopt the path of submission and obedience to God. Although comparatively few in number, they would be specially prized above all others. They would be just like the food grains at harvest time, which, although greatly outweighed in bulk by chaff and straw, are the truly valued part of the crop. (Indeed if the chaff and straw are permitted to grow, it is solely so that people may have access to grain.)
Allah nous relate qu’Il s’adressa aux anges (malâ`ikah(malâ`ikatun), pluriel de malakun) et qu’Il dit: Je mettrai sur Terre des humains qui se reproduiront afin de la peupler dans l’obéissance d’Allah. Les anges questionnèrent alors leur Seigneur afin de comprendre et de mieux saisir les raisons d’établir les descendants d’Adam comme vicaires (khalîfah(khalîfatun)) sur Terre, sachant qu’ils finiront par la corrompre et y feront couler injustement le sang, ils dirent: Nous sommes plus à même de t’obéir. Nous Te sanctifions, nous Te louons et nous vénérons Ta majesté et Ta perfection sans éprouver de fatigue. Allah répondit à leur questionnement: Je connais les formidables raisons de leur création et les immenses finalités qui M’ont poussé à faire d’eux des vicaires sur Terre.
Uzvišeni Allah nas obavještava da je On rekao melekima da će na Zemlji postaviti ljude koji će nasljeđivati jedni druge, kako bi održali život na Zemlji pokoravajući se Njemu. Meleki su Allaha pitali, želeći da razumiju i spoznaju, o mudrosti postavljanja ljudi namjesnicima na Zemlji, premda će oni činiti nered na njoj i bespravno prolijevati krv. Meleki su dodali: "Mi Ti se pokoravamo i slavimo Te i hvalimo, veličamo Tvoju veličanstvenost i savršenost, i u tome nikada ne klonemo." Allah im je odgovorio: "Doista Ja znam ono što ne znate vi – zapanjujuće mudrosti koje se kriju u njihovom stvaranju i veličanstvene intencije njihovog postavljanja za namjesnike."
Allah, Đấng Tối Cao cho biết rằng Ngài đã phán với các Thiên Thần của Ngài rằng Ngài sẽ tạo ra loài người trên trái đất để họ đại diện Ngài trông coi và quản lý lẫn nhau và để họ xây dựng cuộc sống của họ trên trái đất trong phạm vị mệnh lệnh của Ngài. Các Thiên Thần khi được Ngài phán về quyết định đó của Ngài thì họ đã hỏi Ngài với mong muốn được sự giảng giải những khúc mắc mà họ chưa hiểu về giá trị cũng như ý nghĩa của việc Ngài tạo ra con người để họ làm đại diện của Ngài trên trái đất. Các Thiên Thần nghĩ rằng con người sẽ chỉ làm điều thối nát và làm đổ máu trên trái đất trong khi họ luôn phục tùng Ngài, luôn ca ngợi và tán dương Ngài và lúc nào cũng tôn vinh sự Tối Cao và Hoàn Mỹ của Ngài, họ lúc nào cũng tuyệt đối chấp hành và thực thi mệnh lệnh và ý chỉ của Ngài thì Ngài cần chi phải tạo ra con người làm gì nữa. Thế là Allah trả lời thắc mắc của họ rằng Ngài biết những điều họ không biết, Ngài biết ý nghĩa và giá trị của việc tạo ra con người nhưng họ không biết.
Radi ukazivanja na visok stepen Adema, alejhis-selam, Uzvišeni Allah ga je podučio imenima svih stvari: živih i neživih, podučio ga je značenjima tih naziva, a zatim je te stvari predočio melekima, rekavši: "Obavijestite me o imenima ovih stvari, ako je istina da ste vi časniji i bolji od ovog stvorenja."
Nhằm trình bày rõ ràng địa vị của Adam, Allah đã dạy cho Người biết hết tất cả tên gọi của vạn vật từ động vật, thực vật cho đến các vật vô tri vô giác; Ngài đã dạy Người ngôn từ và ý nghĩa của chúng. Sau đó, Ngài phơi bày tất cả vạn vật ra trước mặt các Thiên Thần và yêu cầu Họ cho biết tên của chúng nếu như Họ chân thật với những điều họ nói rằng họ là tạo vật tốt và cao quý hơn Adam.
The mixture of good and evil in mankind became evident when God, in His omnipotence, brought all the progeny of Adam before their first father. He said to the angels, ‘Look, these are the progeny of Adam. Can you give me the name of each one of them, and say what sort of people they will be?’ The angels, having no knowledge of them, were unable to answer. Then God told Adam their names and characteristics, and then commanded him to pass the knowledge on to the angels. When Adam had explained to them the nature of the human race, they realized that, besides the wicked and the corrupt, there would also be among their number great, righteous and pious souls.
Allah Teâlâ, Adem -aleyhisselam-'ın makamını beyan etmek için ona canlı cansız ve diğer bütün varlıkların isimlerini; lafız ve mana olarak öğretti. Sonra bu isimlerin hepsini meleklere sunarak şöyle dedi: "Sizler bu yaratılmıştan daha değerli ve faziletli olduğunuz söyleminizde doğru söyleyenlerden iseniz, haydi bana bunların isimlerini bildirin.''
Afin de mettre en avant le rang élevé d’Adam, Allah lui apprit le nom et la signification de toute chose animée et inanimée. Ensuite, il désigna ces choses aux anges en leur demandant: Informez-Moi du nom de ces choses si ce que vous dites est la vérité, à savoir que vous êtes plus nobles et meilleurs que cette créature.
Untuk menjelaskan kedudukan Adam -'alaihissalām-, Allah -Ta'ālā- mengajarkan kepadanya nama-nama segala sesuatu berupa hewan, benda mati dan sebagainya, baik dari segi lafal maupun maknanya. Kemudian Allah menunjukkan benda-benda tersebut kepada para malaikat seraya berfirman, “Beritahukan kepadaku nama benda-benda tersebut, jika memang pernyataan kalian benar bahwa kalian lebih mulia dan lebih baik dari makhluk (manusia) ini.”
To reveal the position of Adam, Allah taught him the names of everything, living things and objects, their pronunciation and meanings. Then he put them before the angels, instructing them to tell Him the names if they were telling the truth when they said that they were a nobler and better creation than Adam.
Allah is the creator of the language
(2) This episode, according to Imam al-Ash'ari (رح) ، shows that language as such has been created by Allah Himself, and not invented by man - its use by different kinds of men has later on produced the many forms of language.
(3) One should note a subtle suggestion here in the use of two words. In asking the angels for the names of things, Allah said, أَنبِئُونِي "Tell Me"; but in commanding Adam (علیہ السلام) to do so, He said, أَنبِئْهُم : "Tell them." The difference in the mode of expression shows that Adam (علیہ السلام) was given the rank of a teacher, and the angels that of pupils. It is thus an indication of his superiority over them. Another thing the episode indicates is that an increase or decrease is possible in the degree of knowledge the angels possess, for they were given, through Adam (علیہ السلام) ، at least a primary knowledge about a thing which they did not know before.
The Virtue of Adam over the Angels
Allah stated the virtue of Adam above the angels, because He taught Adam, rather than them, the names of everything. This occurred after they prostrated to him. This discussion precedes that event here, only to show the importance of his position, and the absence of the angels' knowledge about creating the Khalifah when they asked about it. So Allah informed the angels that He knows what they do not know, and then He mentioned this to show them Adam's superiority over them in knowledge. Allah said,
وَعَلَّمَ ءَادَمَ الأَسْمَآءَ كُلَّهَا
(And He taught Adam all the names (of everything)).
Ad-Dahhak said that Ibn `Abbas commented on the Ayah;
وَعَلَّمَ ءَادَمَ الأَسْمَآءَ كُلَّهَا
(And He taught Adam all the names (of everything)) "Meaning, the names that people use, such as human, animal, sky, earth, land, sea, horse, donkey, and so forth, including the names of the other species." Ibn Abi Hatim and Ibn Jarir reported that `Asim bin Kulayb narrated from Sa`id bin Ma`bad that Ibn `Abbas was questioned,
وَعَلَّمَ ءَادَمَ الأَسْمَآءَ كُلَّهَا
(And He taught Adam all the names (of everything)) "Did Allah teach him the names of the plate and the pot" He said, "Yes, and even the terms for breaking wind!"
Allah taught Adam the names of everything, their proper names, the names of their characteristics, and what they do, just as Ibn `Abbas stated about the terms for passing gas.
In his Sahih, Al-Bukhari explained this Ayah in the Book of Tafsir with a report from Anas bin Malik who said that the Messenger of Allah ﷺ said,
«يَجْتَمِعُ الْمُؤمِنُونَ يَوْمَ الْقِيَامَةِ فَيَقُولُونَ: لَوِ اسْتَشْفَعْنَا إِلَى رَبِّنَا فَيَأْتُونَ آدَمَ فَيَقُولُونَ: أَنْتَ أَبُو النَّاسِ خَلَقَكَ اللهُ بِيَدِهِ وَأَسْجَدَ لَكَ مَلَائِكَتَهُ وَعَلَّمَكَ أَسْمَاءَ كُلِّ شَيْءٍ، فَاشْفَعْ لَنَا عِنْدَ رَبِّكَ حَتَّى يُريحَنَا مِنْ مَكَانِنَا هَذا، فَيَقُولُ: لَسْتُ هُنَاكُمْ وَيَذْكُرُ ذَنْبَهُ فَيَسْتَحْيِي ائْتُوا نُوحًا فإِنَّهُ أَوَّلُ رَسُولٍ بَعَثَهُ اللهُ إِلَى أَهْلِ الْأَرْضِ، فَيَأْتُونَه، فَيَقُولُ: لَسْتُ هُناكُمْ وَيَذْكُر سُؤَالَه رَبَّه مَا لَيْسَ لَهُ بِه عِلْم فَيَسْتَحْيِي فَيَقُولُ: ائْتُوا خَلِيلَ الرَّحْمن فَيَأْتُونَهُ فَيقُولُ: لَسْتُ هُنَاكُمْ فَيَقُولُ: ائْتُوا مُوسَى عَبْدًا كَلَّمَهُ اللهُ وَأعْطَاهُ التَّوْرَاةَ، فَيقُولُ: لَسْتُ هُنَاكُم فَيَذْكُرُ قَتْلَ النَّفْسِ بِغَيْرِ نَفْسٍ فَيَسْتَحْيِي مِنْ رَبِّهِ فَيَقُولُ: ائْتُوا عِيسى عَبْدَاللهِ وَرَسُولَهُ وَكَلِمَةَ اللهِ ورُوحَهُ، فَيَأْتُونَهُ فَيَقُولُ: لَسْتُ هُنَاكُمْ ائْتُوا مُحَمَّدًا عَبْدًا غُفِرَ لَهُ مَا تَقَدَّم مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ، فَيَأْتُونِّي فأَنْطَلِقُ حَتَّى أَسْتأذِنَ عَلَى رَبِّي فيَأْذَنُ لِي، فإِذَا رأَيْتُ رَبِّي وَقَعْتُ سَاجِدًا فَيَدَعُنِي مَا شَاءَ اللهُ ثُمَّ يُقَالُ: ارْفَعْ رَأْسَكَ وَسَلْ تُعْطَهْ وَقُلْ يُسْمَعْ وَاشْفَعْ تُشَفَّعْ، فأَرْفَعُ رَأْسِي فأَحْمَدُهُ بِتَحْمِيدٍ يُعَلِّمُنِيهِ ثُمَّ أَشْفَعُ فَيُحَدُّ لِي حَدًّا فأُدْخِلُهُمُ الْجَنَّةَ ثُمَّ أَعُودُ إلَيْهِ فَإذَا رَأَيْتُ رَبِّي مِثْلَهُ ثُمَّ أَشْفَعُ فَيُحَدُّ لِي حدًّا فأُدْخِلُهُمُ الْجَنَّةَ ثُمَّ أَعُودُ الثَّالِثَةَ ثُمَّ أعُودُ الرَّابِعَةَ فَأَقُولُ:مَا بَقِيَ فِي النَّار إلَّا مَنْ حَبَسَهُ الْقُرْآنُ وَوَجَبَ عَلَيْهِ الْخُلُود»
(The believers will gather on the Day of Resurrection and will say, `We should seek a means of intercession with our Lord' They will go to Adam and say, `O Adam! You are the father of all mankind, Allah created you with His Own Hand, ordered the angels to prostrate for you and taught you the names of everything. Will you not intercede for us with your Lord, so that he relieve us from this gathering place' On that Adam will reply, `I cannot do what you have asked'. He will have remembered his error and will be embarrassed, saying, `Go to Nuh, for he is the first of Allah's Messengers whom Allah sent to the people of the earth.' They will go to Nuh and ask him. He will say, `I cannot do what you have asked.' He will recall asking Allah what he was not to know, and will also be embarrassed. He will say, `Go to Khalil Ar-Rahman.' They will go to Ibrahim and he will also say, `I cannot do what you have asked.' He will say, `Go to Musa, a servant to whom Allah spoke directly and gave the Tawrah.' Musa will say, `I cannot do what you have asked.' He will remember that he killed a person without justification and will be embarrassed before his Lord. He will say, `Go to `Isa, Allah's servant and Messenger and His Word and a spirit of His.' They will go to `Isa and he will say, `I will not do what you asked. Go to Muhammad, a servant whose previous and latter errors were forgiven.' They will come to me, and I will go to Allah and seek His permission and He will give me His permission. When I gaze at my Lord, I will prostrate myself and Allah will allow me to remain like that as much as He will. Then I will be addressed, `O Muhammad! Raise your head; ask, for you will be given what you ask, and intercede, for your intercession will be accepted.' I will raise my head and thank and praise Allah with such praise as He will inspire me. I will intercede and He will grant me a quantity of people that He will admit into Paradise. I will go back to Him, and when I see my Lord, I will intercede and He will allow me a quantity that He will admit into Paradise. I will do that for a third and then a fourth time. I will say, `There are no more people left in Hell except those whom the Qur'an has incarcerated and have thus acquired eternity in Hell.') This Hadith was collected by Muslim, An-Nasa'i and Ibn Majah. fThe reason why we mentioned this Hadith here is the Prophet's statement,
«فَيَأْتُونَ آدَمَ فَيَقُولُون: أنْتَ أَبُو النَّاسِ خَلَقَكَ اللهُ بِيَدِهِ وَأَسْجَدَ لَكَ مَلَائِكَتَهُ وَعَلَّمَكَ أَسْمَاءَ كُلِّ شَيْء»
(They will go to Adam and say, `O Adam! You are the father of all mankind, and Allah created you with His Own Hand, ordered the angels to prostrate for you, and taught you the names of everything). This part of the Hadith testifies to the fact that Allah taught Adam the names of all creatures.
This is why Allah said,
ثُمَّ عَرَضَهُمْ عَلَى الْمَلَـئِكَةِ
(Then He showed them to the angels) meaning, the objects or creations. `Abdur-Razzaq narrated that Ma`mar said that Qatadah said, "Allah paraded the objects before the angels,
فَقَالَ أَنبِئُونِى بِأَسْمَآءِ هَـؤُلاَءِ إِن كُنتُمْ صَـدِقِينَ
(And said, "Tell Me the names of these if you are truthful")."
Allah's statement means, "Tell Me the names of what I paraded before you, O angels who said,
أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَآءَ
(Will You place therein those who will make mischief therein and shed blood).
You asked, `Are You appointing a Khalifah from us or from other creations We praise and glorify You.
Therefore, Allah said, "If you say the truth, that if I appoint a non-angel Khalifah on the earth, he and his offspring will disobey Me, commit mischief and shed blood, but if I designate you the Khalifahs you will obey Me, follow My command and honor and glorify Me. However, since you do not know the names of the objects I paraded before you, then you have even less knowledge of what will occur on the earth that does not exist yet."
قَالُواْ سُبْحَـنَكَ لاَ عِلْمَ لَنَآ إِلاَّ مَا عَلَّمْتَنَآ إِنَّكَ أَنتَ الْعَلِيمُ الْحَكِيمُ
(They (angels) said: "Glory is to You, we have no knowledge except what you have taught us. Verily, it is You, the Knower, the Wise.").
Here the angels are praising Allah's holiness, and perfection above every kind of deficiency, affirming that no creature could ever acquire any part of Allah's knowledge, except by His permission, nor could anyone know anything except what Allah teaches them. This is why they said,
سُبْحَـنَكَ لاَ عِلْمَ لَنَآ إِلاَّ مَا عَلَّمْتَنَآ إِنَّكَ أَنتَ الْعَلِيمُ الْحَكِيمُ
("Glory is to You, we have no knowledge except what you have taught us. Verily You are the Knower, the Wise) meaning, Allah is knowledgeable of everything, Most Wise about His creation, and He makes the wisest decisions, and He teaches and deprives whom He wills from knowledge. Verily, Allah's wisdom and justice in all matters is perfect.
Adam's Virtue of Knowledge is demonstrated
Allah said,
قَالَ يَـاءَادَمُ أَنبِئْهُم بِأَسْمَآئِهِمْ فَلَمَّآ أَنبَأَهُم بِأَسْمَآئِهِم قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّي أَعْلَمُ غَيْبَ السَّمَـوَاتِ وَالاٌّرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ
(He said: "O Adam! Inform them of their names," and when he had informed them of their names, He said: "Did I not tell you that I know the Ghayb (unseen) in the heavens and the earth, and I know what you reveal and what you have been concealing")
Zayd bin Aslam said, "You are Jibril, you are Mika'il, you are Israfil, until he mentioned the name of the crow." Mujahid said that Allah's statement,
قَالَ يَـاءَادَمُ أَنبِئْهُم بِأَسْمَآئِهِمْ
(He said: "O Adam! Inform them of their names,") "The name of the pigeon, the crow and everything." Statements of a similar meaning were reported from Sa`id bin Jubayr, Al-Hasan, and Qatadah. When Adam's virtue over the angels became apparent, as he mentioned the names that Allah taught him, Allah said to the angels,
أَلَمْ أَقُل لَّكُمْ إِنِّي أَعْلَمُ غَيْبَ السَّمَـوَاتِ وَالاٌّرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ
(Did I not tell you that I know the Ghayb (unseen) in the heavens and the earth, and I know what you reveal and what you have been concealing)
This means, "Did I not state that I know the seen and unseen matters. " Similarly, Allah said,
وَإِن تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى
(And if you (O Muhammad ) speak (the invocation) aloud, then verily, He knows the secret and that which is yet more hidden) (20:7).
Also, Allah said about the hoopoe, that it said to Sulayman;
أَلاَّ يَسْجُدُواْ للَّهِ الَّذِى يُخْرِجُ الْخَبْءَ فِى السَّمَـوَتِ وَالاٌّرْضِ وَيَعْلَمُ مَا تُخْفُونَ وَمَا تُعْلِنُونَ - اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ
(As Shaytan (Satan) has barred them from Allah's way so they do not prostrate before Allah, Who brings to light what is hidden in the heavens and the earth, and knows what you conceal and what you reveal. Allah, La ilaha illa Huwa (none has the right to be worshipped but He), the Lord of the Supreme Throne!) (27:25-26).
They also have comments other than what we have said about the meaning of Allah's statement,
وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ
(And I know what you reveal and what you have been concealing).
It is reported from Ad-Dahhak that Ibn `Abbas said that,
وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ
(And I know what you reveal and what you have been concealing) means, "`I know the secrets, just as I know the apparent things, such as, what Iblis concealed in his heart of arrogance and pride." Abu Ja`far Ar-Razi narrated that Ar-Rabi` bin Anas said that,
وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ
(And I know what you reveal and what you have been concealing) means, "The apparent part of what they said was: `Do you create in it that which would commit mischief and shed blood' The hidden meaning was: `We have more knowledge and honor than any creation our Lord would create.' But they came to know that Allah favored Adam above them regarding knowledge and honor."
Para sa paglilinaw sa kalagayan ni Adan – sumakanya ang pagbati ng kapayapaan – nagturo sa kanya si Allāh – pagkataas-taas Siya – ng mga pangalan ng mga bagay sa kabuuan ng mga ito gaya ng hayop, walang-buhay na bagay, at iba pa roon: ang mga salita sa mga ito at ang mga kahulugan ng mga ito. Pagkatapos naglahad Siya ng mga pinangalanang iyon sa mga anghel, na nagsasabi: "Magpabatid kayo sa Akin ng mga pangalan ng mga ito, kung kayo ay mga tapat sa sinasabi ninyo na kayo ay higit na marangal kaysa sa nilikhang ito at higit na mainam kaysa sa kanya."
Con el fin de destacar a Adán por sobre las demás criaturas, Al‑lah le enseñó el nombre y el significado de todas las cosas animadas e inanimadas. Luego, se las señaló a los ángeles y les ordenó: Díganme el nombre de estas cosas si es que dicen la verdad, es decir, si ustedes son más nobles y mejores que esta criatura.
Mettendo in evidenza il grado di Ǣdem pace a lui. Allāh gli insegnò i nomi di tutte le cose, animali e oggetti inanimati; gli insegnò i nomi ed i loro significati; poi presentò queste cose creati agli Angeli, dicendo loro: "Ditemi i loro nomi, se siete lo sapete, e se vi ritenete più onorevoli e migliori di questa creatura".
Dissero – riconoscendo la loro imperfezione e attribuendo ad Allāh l’eccellenza: “Gloria e magnificenza a Te, Dio nostro. Noi non protestiamo contro di te né nel Tuo giudizio né nelle Tue decisioni. Noi non sappiamo nient'altro che ciò che ci hai insegnato. In verità, Tu sei il Sapiente, Colui a cui nulla è nascosto; il Saggio, Colui che stabilisce le cose nel modo giusto, tramite la Tua Potenza e il Tuo Decreto".
Admitiendo su limitada capacidad y reconociendo que solo Al‑lah sabe quién es el más meritorio, dijeron: No hay duda de que Tú no tienes defecto alguno y Te veneramos. Lejos de nosotros está el deseo de oponernos a Tus juicios y Tus decretos. Solo sabemos aquello que Tú nos enseñaste. Tú eres el que todo lo conoce (al-’alim), para quien nada permanece oculto y el que tiene sabiduría (al-Jakim) que pone cada cosa en su lugar con Tu Predestinación y Tu Decreto.
Nagsabi sila, habang umaamin sa kakulangan nila samantalang nagbabalik ng kalamangan kay Allāh: "Nagpapawalang-kapintasan kami sa Iyo at dumadakila kami sa Iyo, O Panginoon Namin, palayo sa pagtutol sa kahatulan Mo at batas Mo. Kami ay hindi nakaaalam ng anuman maliban sa itinustos Mo sa amin ang kaalaman nito. Tunay na Ikaw ay ang Maalam na walang nakakukubli sa Iyo na anuman, ang Marunong na naglalagay ng mga bagay-bagay sa mga kinalalagyan ng mga ito mula sa kapangyarihan Mo at batas Mo."
Ils dirent, avouant leur déficience et reconnaissant qu’Allah sait qui est le plus méritant: Nous excluons que tu puisses être déficient et nous Te vénérons. Loin de nous la volonté de nous opposer à Ton jugement et à Ton Décret. Nous ne savons que ce que Tu nous as fait la faveur de nous apprendre. Tu es l’Omniscient (`al-’alîmu), à qui rien n’échappe, et le Sage (`al-ħakîmu) mettant toute chose à sa place par Ta Prédestination et Ton Décret.
Eksikliklerini itiraf edip, Allah'ın lütfunu umarak şöyle dediler: "Ey Rabbimiz! Hükmünde ve şeriat olarak belirlediğin şeyde sana karşı gelmekten seni tenzih ve tazim ederiz. Bizi rızıklandırdığın ilimden başkasını da bilmeyiz. Sen Alîm'sin hiçbir şey sana gizli kalmaz. Sen Hakîm'sin kader ve şeriat olarak belirlediğin şeyleri yerli yerince koyarsın."
Oni su rekli, priznajući svoju manjkavost i pripisujući sve blagodati Allahu: "Mi Te slavimo i svaku manjkavost gledeTebe negiramo, i veličamo Te, Gospodaru naš, i ne suprotstavljamo se Tvojoj odredbi i Tvom zakonu! Mi znamo samo ono čemu si nas Ti podučio, a Ti si, doista, Sveznajući, Kojem ništa nije skriveno, i Mudri, Koji svaku stvar stavlja na njeno mjesto, bilo da se radi o Tvojim kosmičkim ili šerijatskim odredbama."
Các Thiên Thần thừa nhận sự yếu kém và hèn mọn của mình trước Allah, họ nói: bầy tôi vinh quang Ngài thưa Thượng Đế của bầy tôi và xin thần phục trước sự sáng suốt và sắc lệnh của Ngài, bầy tôi không biết một thứ gì ngoại trừ điều mà Ngài đã dạy, quả thật Ngài là Đấng Hằng Biết, không có điều gì che giấu được Ngài, Ngài là Đấng Sáng Suốt và Anh Minh mỗi khi sắp đặt và an bài một điều nào đó.
Para malaikat mengakui kekurangan mereka dan mengembalikan keutamaan kepada Allah dengan mengatakan, “Mahasuci Engkau, wahai Tuhan kami! Tidak sepatutnya keputusan dan ketentuan-Mu dibantah. Kami tidak tahu apa-apa selain apa yang Engkau beritahukan kepada kami. Engkau Maha Mengetahui segala sesuatu dan Mahabijaksana dalam setiap keputusan dan ketentuan-Mu.”
Recognising their shortcomings and that everything comes from Allah, they said that they acknowledged that His judgement and sacred law could not be doubted, and that they had no knowledge except for the knowledge He had given them, accepting that He is the Knowing, from Whom nothing is hidden, and the Wise in His decrees and laws.
O zaman Allah Teâlâ Âdem'e: "O eşyaların isimlerini onlara haber ver." dedi. Rabbinin öğrettiği gibi onlara haber verdiğinde, Allah, meleklere: "Şüphesiz yeryüzünde ve göklerde gizli olanı, açığa vurduğunuzu ve kendi nefislerinizde gizli tuttuğunuzu ben bilirim demedim mi?" buyurdu.
Then Allah told Adam to tell them the names. When Adam told the angels the names of things, as he had been taught, Allah reminded the angels that He had told them that He knew everything hidden in the heavens and the earth, and what they made public and what they said inside of themselves.
Fue entonces que Al‑lah dijo a Adán: Infórmales del nombre de estas cosas. Luego de que Adán les hubo informado, tal como su Señor le ordenó, Al‑lah dijo a los ángeles: ¿No les he dicho que Yo conozco lo que está oculto en los Cielos y en la Tierra? Yo sé lo que ustedes dicen en voz alta y también lo que piensan.
Quindi Allāh l'Altissimo Disse ad Ǣdem: "Informali sui nomi di tutte queste cose". Dopo che li ebbe informati sui nomi, come il suo Dio gli aveva insegnato, Allāh disse agli Angeli: "Non vi avevo detto che, in verità, conosco il segreto dei Cieli e della Terra, e che conosco ciò che mostrate e ciò che nascondete nel vostro animo?".
Sa sandaling iyon, nagsabi si Allāh – pagkataas-taas Siya – kay Adan: "Magpabatid ka sa kanila ng mga pangalan ng mga pinangalanang iyon." Kaya noong nagpabatid ito sa kanila gaya ng itinuro ng Panginoon nito ay nagsabi si Allāh sa mga anghel: "Hindi ba nagsabi Ako sa inyo: Tunay na Ako ay nakaaalam sa anumang nakakubli sa mga langit at sa lupa, nakaaalam sa anumang pinalilitaw ninyo sa mga kalagayan ninyo, at anumang sinasalita ninyo sa mga sarili ninyo?"
Tada Uzvišeni Allah reče Ademu: "Obavijesti ih o imenima tih stvari." Kada ih je on obavijestio onako kako ga je podučio njegov Gospodar, Allah reče melekima: "Zar vam nisam rekao da Ja, uistinu, znam sve što je skriveno na nebesima i na Zemlji, i znam ono što ispoljavate i ono o čemu razmišljate?"
Lúc đó, Allah phán bảo Adam: ngươi hãy cho Họ (các Thiên Thần) biết các tên gọi của chúng (vạn vật). Rồi khi Adam nói cho họ biết những gì mà Allah đã dạy Người thì Allah phán với các Thiên Thần: chẳng phải TA đã không nói với các ngươi rằng TA biết hết tất cả mọi thứ trong các tầng trời và trái đất và TA biết tất cả những gì mà các ngươi tiết lộ ra ngoài hay giấu kín trong lòng từ lời nói, hành đồng và suy nghĩ?.
Ketika itulah Allah -Ta'ālā- berfirman kepada Adam, “Beritahu mereka nama benda-benda itu!” Setelah Adam memberitahu mereka nama benda-benda tersebut sesuai dengan apa yang telah Allah ajarkan kepadanya, maka Allah berfirman kepada para malaikat, “Bukankah Aku sudah mengatakan kepada kalian bahwa Aku mengetahui apa-apa yang tersembunyi di langit dan di bumi, dan Aku pun mengetahui apa yang kamu perlihatkan secara nyata dan apa yang kamu sembunyikan di dalam hati.”
Man’s greatest crimes, after the denial of his Lord, are spreading corruption and causing bloodshed in the world. Neither an individual nor a group has God’s permission to indulge in such actions as may disrupt the order of nature established by God. For example, no man should take the life of another: all actions of this nature disqualify mankind from receiving God’s mercy. In short, preserving the system of nature is ‘to reform’ it, while upsetting this system is equal ‘to spreading corruption’.
C’est alors qu’Allah dit à Adam: Informe-les du nom de ces choses. Après qu’Adam les en ait informés, conformément à ce que son Seigneur lui ordonna, Allah dit aux anges: Ne vous ai-je pas dit que Je sais ce qui est caché dans les Cieux et sur Terre, que Je sais ce que vous dites à haute voix et ce que vous pensez intérieurement.
Allah explique qu’Il ordonna aux anges de se prosterner, par estime et par respect, devant Adam. Ils s’empressèrent donc tous de se prosterner exécutant ainsi l’ordre d’Allah, excepté `Iblîs appartenant aux djinns, qui s’abstint de se prosterner contrevenant ainsi à l’ordre d’Allah par arrogance à l’égard d’Adam. Il devint par cette attitude un mécréant.
Allah -Ta'ālā- menjelaskan bahwa Dia memerintahkan para malaikat agar bersujud kepada Adam -'alaihissalām- sebagai bentuk penghormatan dan pemuliaan, maka mereka segera bersujud kepadanya demi melaksanakan perintah Allah, kecuali Iblis yang berasal dari bangsa jin. Iblis melawan perintah Allah yang menyuruhnya bersujud kepada Adam, dan merasa dirinya lebih baik dari Adam. Dengan begitu Iblis telah berubah menjadi kafir kepada Allah -Ta'ālā-.
The word literally means one who was far from the truth, and from the mercy of God.
Uzvišeni Allah pojašnjava da je On naredio melekima da se poklone Ademu iz poštovanja, pa su to žurno učinili pokoravajući se Allahovoj naredbi, osim Iblisa, koji je bio jedan od džina i koji se sustegao od pokornosti, prkoseći Allahovoj naredbi i oholeći se nad Ademom. Time je postavo nevjernik u Allaha Uzvišenog.
Allah cho biết rằng Ngài đã ra lệnh cho các Thiên Thần quì phủ phục trước Adam mang tính chất tôn kính và nể trọng. Thế là các Thiên Thần phụng mệnh Ngài liền quì xuống phủ phục trừ Iblis thuộc loại Jinn, hắn không chịu thực thi theo mệnh lệnh của Ngài, hắn từ chối phủ phục trước Adam vì sự tự cao tự đại của hắn trước Người. Với hành động bất tuân đó, hắn đã trở thành một kẻ phản nghịch nơi Allah.
Honoring Adam when the Angels prostrated before Him
This Ayah mentions the great honor that Allah granted Adam, and Allah reminded Adam's offspring of this fact. Allah commanded the angels to prostrate before Adam, as this Ayah and many Hadiths testify, such as the Hadith about the intercession that we discussed. There is a Hadith about the supplication of Musa, "O my Lord! Show me Adam who caused us and himself to be thrown out of Paradise." When Musa met Adam, he said to him, "Are you Adam whom Allah created with His Own Hands, blew life into and commanded the angels to prostrate before" Iblis was among Those ordered to prostrate before Adam, although He was not an Angel
When Allah commanded the angels to prostrate before Adam, Iblis was included in this command. Although Iblis was not an angel, he was trying - and pretending - to imitate the angels' behavior and deeds, and this is why he was also included in the command to the angels to prostrate before Adam. Satan was criticized for defying that command, as we will explain with detail, Allah willing, when we mention the Tafsir of Allah's statement,
إِلاَّ إِبْلِيسَ كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ
(Except Iblis (Satan). He was one of the Jinn; he disobeyed the command of his Lord.) (18:50)
Similarly, Muhammad bin Ishaq reported that Ibn `Abbas said, "Before he undertook the path of sin, Iblis was with the angels and was called `Azazil.' He was among the residents of the earth and was one of the most active worshippers and knowledgeable persons among the angels. This fact caused him to be arrogant. Iblis was from a genus called Jinn."
The Prostration was before Adam but the Obedience was to Allah
Qatadah commented on Allah's statement,
وَإِذْ قُلْنَا لِلْمَلَـئِكَةِ اسْجُدُواْ لاًّدَمَ
(And (remember) when We said to the angels: "Prostrate yourselves before Adam.")
"The obedience was for Allah and the prostration was before Adam. Allah honored Adam and commanded the angels to prostrate before him." Some people said that this prostration was just a prostration of greeting, peace and honor, hence Allah's statement,
وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ وَخَرُّواْ لَهُ سُجَّدَا وَقَالَ يأَبَتِ هَـذَا تَأْوِيلُ رُؤْيَـى مِن قَبْلُ قَدْ جَعَلَهَا رَبِّى حَقًّا
(And he (Prophet Yusuf) raised his parents to the throne and they fell down before him prostrate. And he said: "O my father! This is the interpretation of my dream aforetime! My Lord has made it come true!") (12:100)
The practice of prostrating was allowed for previous nations, but was repealed for ours. Mu`adh said to the Prophet , "I visited Ash-Sham and found that they used to prostate before their priests and scholars. You, O Messenger of Allah ﷺ , are more deserving of prostration." The Prophet said,
«لَا لَوْ كُنْتُ آمِرًا بَشَرًا أنْ يَسْجُدَ لِبَشَرٍ لَأَمَرْتُ الْمَرْأةَ أنْ تَسْجُدَ لِزَوجِهَا مِنْ عِظَمِ حَقِّهِ عَلَيْهَا»
(No. If I was to command any human to prostrate before another human, I would command the wife to prostrate before her husband because of the enormity of his right on her.)
Ar-Razi agreed with this view. Also, Qatadah said about Allah's statement,
فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَـفِرِينَ
(And they prostrated except Iblis (Shaytan), he refused and was proud and was one of the disbelievers (disobedient to Allah).)
"Iblis, the enemy of Allah, envied Adam because Allah honored Adam. He said, `I was created from fire, and he was created from clay.' Therefore, the first error ever committed was arrogance, for the enemy of Allah was too arrogant to prostrate before Adam." I - Ibn Kathir - say, the following is recorded in the Sahih,
«لَا يَدْخُلُ الْجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنْ كِبْر»
(No person who has the weight of a mustard seed of arrogance in his heart shall enter Paradise.)
Iblis had disbelief, arrogance, and rebellion, all of which caused him to be expelled from the holy presence of Allah, and His mercy.
Allah Teâlâ meleklere Âdem için ihtiram ve saygı secdesi etmelerini emrettiğini beyan etmiştir. Bunun akabinde melekler Allah'ın emrini yerine getirmek için bir an önce secde ettiler. Ancak cinlerden olan İblis secde etmedi. Kendini Âdem'den üstün görerek Allah'ın emrine karşı gelip secde etmekten imtina etti. Bu ameliyle Allah Teâlâ'ya karşı gelerek küfre girenlerden oldu.
Naglilinaw si Allāh – pagkataas-taas Siya – na Siya ay nag-utos sa mga anghel na magpatirapa kay Adan nang pagpapatirapa ng paggalang. Nagpatirapa naman sila habang mga nagmamadali sa pagsunod sa utos ni Allāh, maliban sa nangyari kay Satanas na kabilang sa mga jinn. Tumanggi ito dala ng pagtutol sa utos ni Allāh dito na magpatirapa at dala ng pagpapakamalaki kay Adan, kaya dahil doon ito ay naging kabilang sa mga tagatangging sumampalataya kay Allāh – pagkataas-taas Siya.
Al‑lah explica que Él ordenó a los ángeles prosternarse ante Adán, como muestra de estima y de respeto. Todos se apresuraron a hacerlo como Él ordenaba, excepto Iblís, que era uno de los genios (yinn), que se abstuvo de prosternarse mostrando su arrogancia ante Adán y desobedeciendo así la orden de Al‑lah. Desde ese momento y por ese acto se volvió un incrédulo, un desobediente a Al‑lah.
Allah reveals that He told the angels to prostrate to Adam out of recognition and respect, so they prostrated to him, eager to do as He told them, except for Iblīs, or Satan, who was originally from the jinn. Due to the excellence of his worship, Allah had entered Iblīs into the company of the angels; but he then returned to his lowly nature, refusing to prostrate as Allah told him to, and becoming proud towards Adam, leading to him becoming a disbeliever.
The episode recounted in the foregoing verses has shown how the angels came to learn that Adam was superior to them in so far as he possessed the forms of knowledge necessary for the function of divine vice regency, while they themselves did not, nor did the jinns. Now, Allah willed to manifest this superiority in a visible and concrete form. So, He commanded the angels to prostrate themselves before Adam (علیہ السلام) in his honour. They obeyed except Iblis ابلیس or Satan who, in his pride, refused to do so.
If we go by the words of the Holy Qur'an, the command was given to the angels alone, but, in excepting Iblis ابلیس from those who obeyed, the text also suggests that the command was given to all the created beings that existed at that time and possessed understanding, including the jinns as well as the angels. But the Holy Qur'an mentions the angels alone, because when superior beings like the angels were required to show their respect for Adam (علیہ السلام) ، inferior creatures like the jinns must, it goes without saying, have been ordered to do the same.
Angels prostrate before Adam
(1) In this verse, the angels have been commanded to prostrate themselves before Adam (علیہ السلام) . Another verse of the Holy Qur'an tells us that the parents and the brothers of Yusuf (علیہ السلام) (Joseph) on reaching Egypt, prostrated themselves before him (12:100). Evidently such a prostration cannot have been intended as an act of worship, for worshipping anyone other than Allah is an act of association (Shirk شرک) and infidelity (Kufr کفر), and hence cannot possibly be allowed by any Shari` ah. So, it appears that in the days of the ancient prophets prostrating oneself before somebody must have been just an act of courtesy or a way of showing one's respect, and enjoyed the same value as we do in our own days things like a simple greeting, a handshake, the kissing of hand, or standing up in someone's honour. Imam Al-Jassas has said in his Ahkam al-Qur'an that it was permissible in the Shari` ah of the earlier prophets (علیہم السلام) to prostrate oneself in honour of one's elders, but that the Shari'ah of the Holy Prophet ﷺ has forbidden gestures like prostrating oneself, or bowing down very low or standing with one hand placed on the other in the manner of the Salah before someone, all of which may suggest an act of worship, and has allowed only greeting (Salam) and hand-shake as a gesture of courtesy or respect.
It is easy to understand the raison d'etre of such a prohibition. Association, infidelity and the worship of anyone other than Allah are things which in their nature go against the very principle of 'Iman ایمان (faith), and cannot therefore be tolerated by any Shari' ah. There are, however, certain acts and gestures which are not in themselves acts of 'association' or infidelity, but may, on account of the ignorance or indifference of people, become a prelude to 'association' and infidelity. So, the Shari` ahs of the earlier prophets did not forbid such acts in an absolute manner, but prevented them from being used as the instruments of 'association' and infidelity. For example, making pictures of living things is not in itself an act of 'association' or infidelity, and was hence permissible in the earlier Shari'ahs. In speaking of how the jinns used to serve Sulayman (علیہ السلام) (Solomon) the Holy Qur'an itself says: يَعْمَلُونَ لَهُ مَا يَشَاءُ مِن مَّحَارِيبَ وَتَمَاثِيلَ :"They made for him whatever he liked - places of worship, and pictures." (34:13) Similarly, prostrating oneself before somebody as a gesture of respect was permissible in the earlier Shari` ahs. But gradually the practice opened the way to 'association' and infidelity on account of people's ignorance and thoughtlessness, and even caused grave distortions in the Shari` ahs of different prophets, which had to be rectified by other prophets and other Shari` ahs.
Since the Holy Prophet ﷺ is the last of all the prophets and messengers of Allah, and his Shari'ah is the last of all Shari` ahs and is to remain valid upto the end of time, Allah has, in order to protect it against all distortion, stopped every chink through which 'association' or idolatry could possibly enter. That is why this Shari'ah has strictly forbidden all those practices which had at one time or another served as a means towards 'association' or idol-worship.
For example, making pictures of living things has been totally banned; prostrating oneself before somebody, even as a mark of respect, has been forbidden; it is not permissible to offer one's Salah (prayer) at those hours of the day which the infidels had reserved for worshipping their gods, for even this slight and external correspondence might lead to 'association'; and, according to a Hadith reported by Muslim, one is not allowed to call one's slave an "` abd" عبد ، nor is a slave allowed to call his master a "rabb رَبّ " - the words respectively signify "a slave" and 'one who gives nurture', and are as such harmless, but they can be misconstrued, and may mislead ignorant slaves or helpless and subjugated people into the worship of their masters: hence the prohibition.
With regard to the question of prostration, we may add that, according to some authentic scholars, Salah, the basic form of Islamic worship, comprises of four kinds of actions - standing upright, bowing, sitting down, and prostrating oneself; the first two of these, standing up and sitting down, are actions which one habitually does in the course of one's daily chores, and which one also performs as acts of worship in the course of a Salah (prayer), but the other two, bowing down and prostrating oneself, are actions which one does not go through as a matter of habit, and which are characteristically associated with Salah (prayer) and ` Ibadah (worship); hence it is that the Islamic Shari'ah has identified them with acts of worship, and forbidden the Muslims to bow down or prostrate themselves before anyone other than Allah.
Given that the Holy Qur'an itself speaks of prostration as a mark of respect, one would wish to know on what grounds it has been affirmed that the Islamic Shari'ah has forbidden this practice. As to this question, we may point out that several well-known narrations coming down to us from the Holy Prophet ﷺ through quite a large number of his blessed Companions, are there to establish that prostrating oneself before somebody as a mark of respect is unlawful (haram حرام). To cite only one such narration, the Holy Prophet ﷺ has said that, if he could allow people to prostrate themselves before anyone other than Allah as a mark of respect, he would have ommanded wives to prostrate themselves before their husbands. This clearly shows that prostration as a mark of respect is absolutely forbidden, and no allowance can, in this respect, be made in favour of any created being. We may add that the Hadith we have just referred to has come down to us through twenty Companions, while, according to Tadrib al-Rawi, the famous book on the fundamentals of the science of Hadith, a Tradition which has been reported by only ten Companions is called Mutawatir متواتر ، and enjoys the same authority in the matter of injunctions as the Holy Qur'an.
(2) The Holy Qur'an describes Iblis or Satan شیطان as an infidel. His infidelity does not arise from disobedience in his action, for, according to the Shari'ah, giving up an obligation in practice is only a sin and a transgression, and does not constitute infidelity. Iblis became an infidel, because he had defied and challenged a divine commandment, and had, in refusing to prostrate himself, virtually said that, in his opinion, Adam علیہ السلام was not worthy of it.
(3) Iblis had attained such a high degree in science and knowledge that he was called طاؤس الملأکہ Ta’ us al-Mala'ikah: "The Peacock Among the Angels." How did he, then, come to commit such a suicidal error? Some scholars say that it was because of his pride and vanity that Allah took back from him the wealth of knowledge and understanding, and hence he came to act like an ignorant fool. Others have suggested that his error was due to self-love and ambition. The famous commentary, 'Ruh al-Bayan' resolves the question by quoting a line of verse in Arabic which shows that once the aid of Allah has been withdrawn from a man, he can no longer save himself from sins, and all the effort he makes only serves to push him farther and farther into misguidance. May Allah, in his mercy, save all of us from such a fate! The commentary draws from it the conclusion that one should not be vain about one's learning or one's deeds or even about one's Iman ایمان (faith), for Iman ایمان is valid only if it lasts till one's final breath and into the first stage of one's journey to the other world.
Allāh l'Altissimo chiarisce che, in verità, ha ordinato agli Angeli di prosternarsi in segno di rispetto ad Ǣdem, e in segno di apprezzamento. Tutti si prosternarono rapidamente, obbedendo all'ordine di Allāh, eccetto Iblīs, che faceva parte dei jinn, il quale rifiutò di prosternarsi per orgoglio nei confronti dell'ordine di Allāh e per superbia nei confronti di Ǣdem. E per questo è uno di coloro che rinnegano Allāh l'Altissimo.
Allah told Adam to live with his wife, Eve, in the Garden, with nothing to ruin their bliss. They were instructed to consume the delightful food from anywhere in the Garden, but also to avoid going near a particular tree which they were forbidden to eat from. If they ate from the prohibited tree, they would become wrongdoers for disobeying Him.
Allah phán với Adam rằng Người và vợ của Người - Hauwa - cứ sống trong Thiên Đàng và ăn trái quả trong đó tùy thích nhưng Ngài lưu ý họ không được đến gần một cái cây, Ngài không cho họ ăn trái của cây đó, vì nếu họ ăn trái của nó thì họ sẽ trở thành những người làm điều sai quấy và nghịch lại mệnh lệnh của Ngài.
35- Dedik ki; “Ey Âdem! Sen ve eşin Cennet’i mesken edinin ve ondan dilediğiniz yerden bol bol yiyin. (Fakat) şu ağaca yaklaşmayın, yoksa zalimlerden olursunuz.
36- Derken Şeytan onların ayaklarını kaydırdı ve onları içinde bulundukları yerden çıkardı. Biz de dedik ki: “Kiminiz kiminize düşman olarak inin. Yeryüzünde sizin için bir zamana kadar bir karar yeri ve geçim vardır.”
35. Yüce Allah, Âdem’i yaratıp onu üstün kıldıktan sonra kendisiyle huzur ve sükun bulup
yakınlık kuracağı zevcesini yaratmış böylelikle de O’na olan nimetini tamamlamıştır. Sonra her
ikisine de Cennet’te kalmalarını, oradan istedikleri gibi bol bol yemelerini emir buyurmuştur:“Ey Âdem! Sen ve eşin Cennet’i mesken edinin ve ondan dilediğiniz yerden bol bol yiyin.”
Yani dilediğiniz çeşitli meyve ve ürünlerden yiyin. Yüce Allah başka bir ayette geçtiği üzere ona:“Çünkü sen orada aç da kalmazsın çıplak da. Ve sen orada hiç şüphesiz susuz da kalmazsın, güneşte de yanmazsın.”(Tâhâ, 20/118-119) buyurmuştur.
“(Fakat) şu ağaca yaklaşmayın!” Burada sözü
edilen ağaç Cennet ağaçlarından bir ağaçtır, onun hangi tür ağaç olduğunu en iyi Allah bilir.
Ona ve eşine bu ağaca yaklaşmanın yasaklanması ya imtihan ve sınama içindi, yahut da bizce
bilinmeyen başka bir hikmete mebni idi. “Yoksa zalimlerden olursunuz.”
Bu buyruk söz konusu yasağın haram kılmaya yönelik olduğunu göstermektedir. Çünkü aksine hareket
edilmesi halinde zalim olunacağını belirtilmiştir.
36. Düşmanları onlara vesvese vermeye ve kendileri için yasaklanan ağaçtan yemeğe teşvik etmeye
devam edip durdu. Nihâyet “onların ayaklarını kaydırdı”. Yani onlara bu
ağaçtan yemeyi süsleyerek onları yanlışa düşürdü ve “Şüphesiz ki ben size nasihat edenlerdenim, diye Allah adına onlara yemin etti.”(el-A’râf, 7/61) Onlar da ona aldandılar ve emrine uydular. O da onları
içinde bulundukları nimet ve bolluktan çıkardı. Böylelikle yorulma, çalışıp didinme ve mücadele
etme yurdu olan dünyaya indirildiler.
“Kiminiz kiminize düşman olarak inin.” Yani Âdem ve zürriyeti ile İblis
ve zürriyeti düşmandırlar. Bilindiği gibi düşman bir kimse düşmanına zarar vermek, ona kötülük
yapmak için her türlü yolu dener, her fırsatta onu hayırdan mahrum bırakmaya çalışır. İşte bu
çerçevede Âdem’in oğulları şeytana karşı uyarılmaktadırlar. Nitekim Yüce Allah şöyle buyurmaktadır:“Şüphe yok ki Şeytan sizin bir düşmanınızdır. O halde siz de onu düşman belleyin. O kendi taraftarlarını ancak alevli ateşe gireceklerden olsunlar diye davet eder.”(Fatır, 35/6); “Artık onlar sizin düşmanınızken siz beni bırakıp da onu ve zürriyetini dost mu edineceksiniz? Zalimler için ne fena bir bedel!”(Kehf, 18/50)
Daha sonra Yüce Allah indirilmenin nihai yerinin yeryüzü olduğunu bildirerek “yeryüzünde sizin için bir zamana kadar”
yani ecellerinizin biteceği vakte kadar “bir karar yeri” mesken ve
yerleşecek yer “ve geçim vardır.” Ecellerinizin bitiminden sonra ise o
dünyadan kendisi için yaratılmış olduğunuz ve sizin için yaratılmış bulunan (ahiret)
yurduna intikal edeceksiniz. Bu ayette şu ifade edilmektedir:
Yeryüzündeki hayat süreli ve geçici. Yeryüzü gerçek mesken değildir, sadece bir geçiş yeridir.
Orada bu ebedi yurt için azık hazırlanır; yoksa orası ebedi kalacak şekilde imar edilmez.
E dicemmo: "O Ǣdem, abita il Paradiso, tu e la tua sposa, Eva; mangiate a sazietà e a vostro piacimento ovunque nel Paradiso, ma non avvicinatevi a quest'albero di cui vi ho impedito di mangiarne i frutti, affinché non siate tra gli ingiusti per aver disobbedito a ciò che vi ho ordinato.
This is a continuation of the story of Adam (علیہ السلام) . When his superiority over the angels and his fitness for the role of vice regent had been announced to the angels and been acknowledged by them, and Iblis had been condemned as an infidel and expelled from Paradise on account of his pride and his defiance of divine authority, Adam and Hawwa حوّا (علیہما السلام) (Eve), his wife, received a command from Allah to live in Paradise and enjoy its blessings. But they were also instructed not to eat the fruit of a particular tree. Now, having been disgraced because of Adam (علیہ السلام) ، Iblis ابلیس or Satan had an account to settle with him, and as soon as he got the opportunity, he tricked them into eating from this tree. Because of this error on their part, they too were ordered to leave Paradise, and to go down and live on the earth. They were at the same time warned that their existence on the earth would no longer be full of perpetual bliss as it had been in Paradise, but that there would be dissension and enmity among men, their progeny, which would spoil the joy of earthly life.
Since these events took place after Adam (علیہ السلام) had been created and the angels had been commanded to prostrate themselves before him, some scholars have concluded from it that the creation of Adam (علیہ السلام) and the prostration of the angels took place somewhere outside Paradise, and that he was sent there later on. But the words of the Holy Qur'an do not exclude the other interpretation that both the events took place in Paradise, but that he had not been told at that time where he was to live, which was done later.
When Adam and Hawwa (علیہما السلام) were sent to live in Paradise, they were allowed to eat whatever they liked 'at pleasure' - the Arabic word in the text being 'Raghadan' رَغَدًا ، which signifies provision for which one does not have to work, and which is never exhausted nor falls short. Thus, their life was totally free from all care.
They were commanded not to go near a certain tree - which was an emphatic way of asking them not to eat its fruit. The tree has not been given a specific name either in the Holy Qur'an or in the Hadith. Some commentators say that it was wheat, others say that it was a fig-tree or a grape-vine. But it is not really necessary to make specific what the Holy Qur'an has left vague. (See Qurtubi)15
15. Even the Bible does not name the tree. As to the apple being the fruit concerned, it is only a popular misunderstanding arising from the fact that the Latin word "Malum" means an "apple" as well as a "sin, or evil.
According to the Holy Qur'an, it was Satan who 'caused them to slip' (azallahuma). It clearly shows that the error and disobedience of Adam and Hawwa (علیہما السلام) was not of the kind which technically constitutes a sin, but arose out of a misunderstanding produced by Satan. They ate the forbidden fruit, because Satan had cleverly deceived them.16
16. We may note that in the previous episode the Holy Qur'an used the name Iblis ابلیس۔ a word which comes from the root Balas بلس ، 'to be disappointed', and hence signifies "one who has lost all hope of receiving the grace of Allah." In the present episode he has been called Al-Shaytan الشیطان - a word which comes from the root Shatn, شطن "to be far away", and hence signifies "one who has been removed far away from the mercy of Allah." Iblis is a proper name, while Shaytan is the name of a genus. When the Holy Qur'an speaks of Al-Shaytan, it always refers to Iblis. But the common noun Shaytan, or its plural Shayatin refers to the genus, which includes men and jinns both. It would be interesting to add that the root Shayt means 'the excess of anger and rage', and may possibly be the basis of the word Shaytan.
Adam and Hawwa (علیہما السلام) in Paradise
(1) In allowing Adam and Hawwa (علیہما السلام) to eat at pleasure, and in forbidding them to go near the tree, Allah used, according to the text of the Holy Qur'an, the verbs for the dual number, thus including both in the address. But in asking them to live in Paradise Allah did not address both of them, but said: أَنتَ وَزَوْجُكَ : "You and your wife." This form of address yields two. legal principles: (a) the husband is responsible for providing a dwelling-place for his wife (b) for the purpose of dwelling the wife is dependent on the husband, and she must live in the house in which her husband lives.
(2) In this context the Arabic word 'uskun اُسکُن (live) suggests that their stay in Paradise was to be temporary, not permanent which is a usual condition for the ownership of a house. Allah did not say that Paradise had been given to them, but only asked them to live there, for Allah knew that certain things were going to happen on account of which they would have to leave this dwelling-place. Moreover, the right to 'own' a dwelling-place in Paradise is earned through 'Iman (faith) and good deeds, which one can acquire only after the Day of Judgment. The Fuqaha' (jurists) have derived from it the principle that, if a man asks someone to live in his house, the other man does not thereby acquire the ownership of the house nor the right to a permanent stay. (Qurtubi)
(3) In allowing Adam and Hawwa (علیہم السلام) to eat at pleasure, Allah used the verb for the dual number, and said: " کُلَا " meaning 'eat both of you'. This indicates that in the matter of food the wife is not subservient to her husband, but can eat whatever she needs or likes, as can the husband.
(4) Allah also allowed them to eat from wherever they liked. This shows that man has the right to move freely from one place to another according to his needs or wishes.
(5) Allah did not want them to eat the fruits of a certain tree, but as a precautionary measure He commanded them not to approach it even. It is from here that the Fugaha' have derived one of the basic principles of Islamic law, which requires that the things or actions which are likely to serve as means to sin or as its instruments are equally forbidden. That is to say, there are certain things which are not forbidden in themselves, but when there is a danger that in making use of them a man would become involved in an unlawful activity, they too have to be forbidden.
The Prophets are innocent of all sins
(6) As we have seen here, Adam (علیہ السلام) had been forbidden to eat the fruit of a certain tree, and had also been warned against the machinations of his enemy, Satan شیطان ، and yet he had eaten the forbidden fruit. It is seemingly a sin, while the Holy Qur'an, the Hadith and rational arguments too establish the innocence and sinlessness of all the prophets. There is an absolute consensus of the four great Imams of Islamic law and of all the authentic scholars on the doctrine that each and every prophet is innocent of and protected against all sins, major or minor. Some people have suggested that prophets are not protected against minor sins, but the majority of authentic scholars do not agree with this opinion. (Qurtubi) It is necessary for prophets to be thus protected, because they are sent down to be the guides of men - if a guide can go against the commandments of Allah and commit a sin, major or even minor, people would no longer be ready to trust his word or deed. If one cannot have trust and faith even in the prophets, how can the work of spiritual guidance be possible? Hence the necessity of prophets being sinles[.
The Holy Qur'an does, however, relate certain incidents which tend to suggest that a certain prophet committed a sin, and drew upon himself the displeasure of Allah. The story about Adam (علیہ السلام) eating the forbidden fruit is one such instance. According to the consensus of the authentic scholars, in all cases a prophet comes to commit an error through a misunderstanding or just forgetfulness, and it is never a deliberate and wilful transgression of divine commandment. As is well-known, a Mujtahid مجتہد is one who possesses the necessary qualifications for finding out through analogical deduction the rule for a case regarding which no specific commandment is present in the Holy Qur'an or the Hadith; if he makes a mistake in determining the rule, he still receives a reward from Allah for having made the effort. The mistake made by a prophet is always of this nature, or is due to oversight and hence pardonable, and cannot be called a 'sin' in the technical sense. Moreover, a prophet, being under the protection of Allah, can never show oversight or forgetfulness in things which are directly concerned with his prophetic and legislative function, but only in personal matters. (See al-Bahr al-Muhit)
The station of the prophets, however, is so exalted, that even a little oversight on the part of a great man is considered to be a great error. That is why such slips on the parts of certain prophets have been described in the Holy Qur'an as 'sins', and Allah has shown his displeasure too, although they are not 'sins' in their nature.
As for the error committed by Adam (علیہ السلام) commentators have advanced several explanations:
(a) A certain tree was pointed out to Adam (علیہ السلام) as being forbidden. But it was not this particular tree alone that was intended, but all the trees of this kind. The Hadith too relates a similar case. Holding a piece of silk and some gold in his hand, the Holy Prophet ﷺ said that those two things were forbidden to the men in his Ummah. Obviously the ban does not apply to these very pieces of silk and gold alone, but to silk and gold as such. But it is quite possible for someone to imagine that only the particular pieces which the Holy Prophet ﷺ held in his hand were forbidden. Similarly, Adam (علیہ السلام) thought that the prohibition applied only to the particular tree which had been pointed out to him. Satan exploited this mis-understanding, and assured him on oath that, being a well-wisher, he could never advise him to do something which was wrong or harmful, and that the forbidden tree was quite different, and not the one from which he was asking him to pluck a fruit.
(b) Satan may have suggested to Adam (علیہ السلام) that the prohibition was valid only upto a period after
he had been created, just as infants are denied heavy food till they have grown up, and that since Adam (علیہ السلام) had now grown stronger, the ban too had been lifted.
(c) It is equally possible that, when Satan told him that if he ate this fruit, the eternal bliss of Paradise would be guaranteed for him, Adam (علیہ السلام) forgot the prohibition. This verse of the Holy Qur'an seems to give credence to such a possibility: فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا : "Adam forgot, and We did not find him steadfast." (20:115)
Anyhow, the essential point is that Adam did not deliberately and willfully disobey Allah; all that he did was an act of oversight or the kind of mistake which a Mujtahid مجتہد can make. The error was not, properly speaking, a sin, but Adam (علیہ السلام) being so close to Allah, and in view of his station of a prophet, even this lapse was regarded as very serious, and described as a ` sin' in the Holy Qur'an. But the Holy Qur'an tells us that when he repented and prayed for pardon, Allah forgave him.
Nagsabi Kami: "O Adan, manahan ka at ang asawa mo – si Eva – sa Paraiso at kumain kayong dalawa mula rito nang pagkaing masagana na maalwan nang walang nanliligalig doon sa alinmang lugar mula sa Paraiso. Kaingat kayong dalawa na makalapit kayong dalawa sa punung-kahoy na ito na sumaway Ako sa inyong dalawa laban pagkain mula rito dahil kayo ay maging kabilang sa mga tagalabag sa katarungan dahil sa pagsuway sa ipinag-utos Ko sa inyo."
"Dan Kami berfirman, 'Hai Adam, diamilah oleh kamu dan istrimu surga ini, dan makanlah
makanan-makanannya yang banyak lagi baik di mana saja yang kamu sukai, dan janganlah kamu dekati
pohon ini, yang menyebabkan kamu termasuk orang-orang yang zhalim.' Lalu keduanya digelincirkan
oleh setan dari surga itu dan dikeluarkan dari keadaan semula, dan Kami berfir-man, 'Turunlah
kamu! Sebagian kamu menjadi musuh bagi yang lain, dan bagi kamu ada tempat kediaman di bumi, dan
kesenang-an hidup sampai waktu yang ditentukan'." (Al-Baqarah: 35-36).
(35) Setelah Allah menciptakan Adam lalu memuliakan-nya, Dia
menyempurnakan nikmat baginya dengan menjadikan seorang istri, agar dia merasa tenang dan
terhibur dengannya, dan Allah memerintahkan kepada keduanya untuk menetap di surga dan memakan
makanan yang berlimpah di sana, yaitu dengan puas lagi nikmat, ﴾ حَيۡثُ شِئۡتُمَا ﴿ "di mana saja kamu sukai," yakni dari berbagai buah-buahan. Dan Allah berfirman,
﴾ إِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعۡرَىٰ 118 وَأَنَّكَ لَا تَظۡمَؤُاْ فِيهَا وَلَا تَضۡحَىٰ 119 ﴿
"Sesungguhnya kamu tidak akan kelaparan di dalamnya dan tidak akan telanjang. Dan sesungguhnya kamu tidak akan merasa dahaga dan tidak (pula) akan ditimpa panas matahari di dalamnya." (Thaha: 118-119).
﴾ وَلَا تَقۡرَبَا هَٰذِهِ ٱلشَّجَرَةَ ﴿ "Dan janganlah kamu dekati pohon ini," yaitu sebuah pohon dari pohon-pohon surga yang mana hanya Allah saja yang mengetahuinya. Allah melarang mereka berdua men-dekatinya adalah sebagai suatu ujian dan cobaan atau untuk suatu hikmah yang tersembunyi yang tidak kita ketahui, ﴾
فَتَكُونَا مِنَ ٱلظَّٰلِمِينَ ﴿ "yang menyebabkan kamu termasuk orang-orang yang zhalim." Ini menunjukkan bahwasanya larangan itu adalah dengan maksud pengharaman, karena Allah menetapkan kezhaliman atasnya (bila dilanggar), dan musuh mereka senantiasa menggoda dan mem-bujuk mereka berdua agar memakan pohon yang dilarang untuk mereka hingga dia dapat menggelincirkan keduanya atau men-jatuhkan keduanya dalam suatu kesalahan dengan membuatnya indah. (Dalam ayat lain),
﴾ وَقَاسَمَهُمَآ ﴿
"Dan setan bersumpah kepada keduanya," dengan Nama Allah,
﴾ إِنِّي لَكُمَا لَمِنَ ٱلنَّٰصِحِينَ 21 ﴿
"sesungguhnya aku termasuk orang-orang yang memberi nasihat kepada kamu berdua." (Al-A'raf: 21).
(36) Akhirnya mereka berdua terpedaya dan menaati setan, maka Allah
mengeluarkan mereka berdua dari kondisi semula yang penuh kenikmatan dan makanan yang banyak,
dan mereka berdua diturunkan ke negeri yang penuh kelelahan, kerja keras, dan perjuangan; ﴾
بَعۡضُكُمۡ لِبَعۡضٍ عَدُوّٞۖ ﴿ "sebagian kamu menjadi musuh bagi yang lain," maksudnya Adam dan keturunannya sebagai musuh bagi iblis dan keturunannya.
Telah diketahui bahwasanya seorang musuh selalu berusaha dan berjuang untuk membahayakan musuhnya dan menjahatinya dengan segala cara, serta menghalanginya dari kebaikan dengan segala cara pula, termasuk dalam kandungan hal ini adalah peri-ngatan kepada anak cucu Adam dari godaan setan, sebagaimana Firman Allah,
﴾ إِنَّ ٱلشَّيۡطَٰنَ لَكُمۡ عَدُوّٞ فَٱتَّخِذُوهُ عَدُوًّاۚ إِنَّمَا يَدۡعُواْ حِزۡبَهُۥ لِيَكُونُواْ مِنۡ
أَصۡحَٰبِ ٱلسَّعِيرِ 6 ﴿
"Sesungguhnya setan itu adalah musuh bagimu, maka anggaplah dia musuh(mu), karena sesungguhnya setan-setan itu hanya mengajak golongannya supaya mereka menjadi penghuni neraka yang menyala-nyala." (Fathir: 6). (Juga Firman Allah تعالى),
﴾ أَفَتَتَّخِذُونَهُۥ وَذُرِّيَّتَهُۥٓ أَوۡلِيَآءَ مِن دُونِي وَهُمۡ لَكُمۡ عَدُوُّۢۚ بِئۡسَ لِلظَّٰلِمِينَ
بَدَلٗا 50 ﴿
"Patutkah kamu mengambilnya dan keturunannya sebagai pemim-pin selain Aku, sedang mereka adalah musuhmu? Amat buruklah iblis itu sebagai pengganti (dari Allah) bagi orang-orang yang zhalim." (Al-Kahfi: 50).
Kemudian Allah menyebutkan puncak maksud dari "me-nurunkan" seraya berfirman, ﴾ وَلَكُمۡ فِي ٱلۡأَرۡضِ
مُسۡتَقَرّٞ ﴿ "Dan bagi kamu ada tempat kediaman di bumi," maksudnya tempat tinggal dan tempat menetap, ﴾
وَمَتَٰعٌ إِلَىٰ حِينٖ ﴿ "dan kesenangan hidup sampai waktu yang diten-tukan," maksudnya waktu
habisnya ajal kalian kemudian kalian pindah darinya menuju kepada negeri yang kalian diciptakan
untuknya dan dia diciptakan untuk kalian. Di dalam ayat tersebut terkandung dalil yang
menunjukkan bahwa kehidupan ini hanya sementara, yang berlalu, yang bukan tempat tinggal yang
sebenar-nya, namun hanya sebagai tempat lewat agar mengambil bekal padanya untuk negeri tujuan
tersebut, dan tidak dihuni untuk menetap.
Al‑lah dijo: Adán, habita con tu esposa Eva (Jawwa’) en el Paraíso y coman lo que allí se encuentra, cuanto y cuando quieran. Pero no se acerquen a aquel árbol porque está prohibido comer de sus frutos. Si lo hacen, serán parte de los injustos que han transgredido una orden Mía.
Rekosmo: "O Ademe, nastanite se ti i supruga tvoja Havva u džennetu i prijatno jedite u njemu šta god želite i gdje god želite, bez ičega što će vam pokvariti užitak. Ali čuvajte se dobro drveta čiji plodovi su vam zabranjeni za jelo, jer ako tu zabranu prekršite, bit ćete nepravednici, zbog kršenja onoga što sam vam naredio."
Kami berfirman, “Wahai Adam! Tinggallah kamu bersama istrimu (Hawa) di dalam surga. Makanlah apa yang ada di dalamnya dengan senang hati dan leluasa, tanpa merasa terganggu, di mana saja di dalam surga. Tetapi, jangan sekali-kali kalian berdua makan dari pohon ini yang Kami larang untuk dimakan karena (jika memakannya) kalian berdua akan termasuk ke dalam golongan orang-orang yang zalim akibat membangkang terhadap perintah-Ku.”
Adam was honored again
Allah honored Adam by commanding the angels to prostrate before him, so they all complied except for Iblis. Allah then allowed Adam to live and eat wherever and whatever he wished in Paradise. Al-Hafiz Abu Bakr bin Marduwyah reported Abu Dharr saying, "I said, `O Messenger of Allah ﷺ ! Was Adam a Prophet' He said,
«نَعَمْ نَبِيًّا رَسُولًا كَلَّمَهُ اللَّهُ قُبُلًا»
(Yes. He was a Prophet and a Messenger to whom Allah spoke directly), meaning
اسْكُنْ أَنتَ وَزَوْجُكَ الْجَنَّةَ
((O Adam!) Dwell you and your wife in the Paradise.)"
Hawwa' was created before Adam entered Paradise
The Ayah (2:35) indicates that Hawwa' was created before Adam entered Paradise, as Muhammad bin Ishaq stated. Ibn Ishaq said, "After Allah finished criticizing Iblis, and after teaching Adam the names of everything, He said,
يَـاءَادَمُ أَنبِئْهُم بِأَسْمَآئِهِمْ
(O Adam! Inform them of their names) until,
إِنَّكَ أَنتَ الْعَلِيمُ الْحَكِيمُ
(Verily, You are the Knower, the Wise.)
Then Adam fell asleep, as the People of the Book and other scholars such as Ibn `Abbas have stated, Allah took one of Adam's left ribs and made flesh grow in its place, while Adam was asleep and unaware. Allah then created Adam's wife, Hawwa', from his rib and made her a woman, so that she could be a comfort for him. When Adam woke up and saw Hawwa' next to him, it was claimed, he said, `My flesh and blood, my wife.' Hence, Adam reclined with Hawwa'. When Allah married Adam to Hawwa' and gave him comfort, Allah said to him directly,
يَاءَادَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ وَكُلاَ مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلاَ تَقْرَبَا هَـذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الْظَّـلِمِينَ
("O Adam! Dwell you and your wife in the Paradise and eat both of you freely with pleasure and delight, of things therein wherever you will, but come not near this tree or you both will be of the Zalimin (wrongdoers).")."
Allah tests Adam
Allah's statement to Adam,
وَلاَ تَقْرَبَا هَـذِهِ الشَّجَرَةَ
(but come not near this tree) is a test for Adam. There are conflicting opinions over the nature of the tree mentioned here. Some said that it was the grape tree, barley, date tree, fig tree, and so forth. Some said that it was a certain tree, and whoever eats from it will be relieved of the call of nature. It was also said that it was a tree from which the angels eat so that they live for eternity. Imam Abu Ja`far bin Jarir said, "The correct opinion is that Allah forbade Adam and his wife from eating from a certain tree in Paradise, but they ate from it. We do not know which tree that was, because Allah has not mentioned anything in the Qur'an or the authentic Sunnah about the nature of this tree. It was said that it was barley, grape, or a fig tree. It is possible that it was one of those trees. Yet, this is knowledge that does not bring any benefit, just as being ignorant in its nature does no harm. Allah knows best." This is similar to what Ar-Razi stated in his Tafsir, and this is the correct opinion. Allah's statement,
فَأَزَلَّهُمَا الشَّيْطَـنُ عَنْهَا
(Then the Shaytan made them slip therefrom) either refers to Paradise, and in this case, it means that Shaytan led Adam and Hawwa' away from it, as `Asim bin Abi An-Najud recited it. It is also possible that this Ayah refers to the forbidden tree. In this case, the Ayah would mean, as Al-Hasan and Qatadah stated, "He tripped them." In this case,
فَأَزَلَّهُمَا الشَّيْطَـنُ عَنْهَا
(Then the Shaytan made them slip therefrom)
means, "Because of the tree", just as Allah said,
يُؤْفَكُ عَنْهُ مَنْ أُفِكَ
(Turned aside therefrom (i.e. from Muhammad and the Qur'an) is he who is turned aside (by the decree and preordainment of Allah)) (51:9) meaning, the deviant person becomes turned aside - or slips - from the truth because of so and so reason. This is why then Allah said,
فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ
(And got them out from that in which they were) meaning, the clothes, spacious dwelling and comfortable sustenance.
وَقُلْنَا اهْبِطُواْ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَلَكُمْ فِى الأَرْضِ مُسْتَقَرٌّ وَمَتَـعٌ إِلَى حِينٍ
(We said: "Get you down, all, with enmity between yourselves. On earth will be a dwelling place for you and an enjoyment for a time.") meaning, dwelling, sustenance and limited life, until the commencement of the Day of Resurrection
Adam was very Tall
Ibn Abi Hatim narrated that Ubayy bin Ka`b said that the Messenger of Allah ﷺ said,
«إِنَّ اللهَ خَلَقَ آدَمَ رَجُلًا طُوَالًا كَثِيرَ شَعْرِ الرَّأْسِ كَأَنَّهُ نَخْلَةٌ سَحُوقٌ، فَلَمَّا ذَاقَ الشَّجَرَةَ سَقَطَ عَنْهُ لِبَاسُهُ فَأَوَّلُ مَا بَدَا مِنْهُ عَوْرَتُهُ، فَلَمَّا نَظَرَ إلى عَوْرتِه جَعَلَ يَشْتَدُّ فِي الْجَنَّةِ فَأَخَذَتْ شَعْرَهُ شَجَرَةٌ فَنَازَعَهَا، فَنَادَاهُ الرَّحْمنُ: يَا آدَمُ مِنِّي تَفِرُّ؟ فَلَمَّا سَمِعَ كَلامَ الرَّحْمنِ قَالَ: يَا رَبِّ لَا ولَكِنِ اسْتِحْيَاء»
(Allah created Adam tall, with thick hair, just as a date tree with full branches. When Adam ate from the forbidden tree, his cover fell off, and the first thing that appeared was his private area. When he saw his private area, he ran away in Paradise and his hair got caught in a tree. He tried to free himself and Ar-Rahman called him, 'O Adam! Are you running away from Me' When Adam heard the words of Ar-Rahman (Allah), he said, 'No, O my Lord! But I am shy.')
Adam remained in Paradise for an Hour
Al-Hakim recorded that Ibn `Abbas said, "Adam was allowed to reside in Paradise during the time period between the `Asr (Afternoon) prayer, until sunset." Al-Hakim then commented this is "Sahih according to the Two Shaykhs (Al-Bukhari and Muslim), but they did not include it in their collections." Also, Ibn Abi Hatim recorded Ibn `Abbas saying, "Allah sent Adam to earth to an area called, Dahna, between Makkah and At-Ta'if." Al-Hasan Al-Basri said that Adam was sent down to India, while Hawwa' was sent to Jeddah. Iblis was sent down to Dustumaysan, several miles from Basra. Further, the snake was sent down to Asbahan. This was reported by Ibn Abi Hatim. Also, Muslim and An-Nasa'i recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«خَيْرُ يَوْمٍ طَلَعَتْ فِيهِ الشَّمْسُ يَوْمُ الْجُمُعَةِ فِيهِ خُلِقَ آدَمُ وَفِيهِ أُدْخِلَ الْجَنَّةَ وَفِيهِ أُخْرِجَ مِنْهَا»
(Friday is the best day on which the sun has risen. On Friday, Allah created Adam, admitted him into Paradise, and expelled him from it.)
A Doubt and a Rebuttal
If one asks, "If the Paradise that Adam was thrown out of was in heaven, as the majority of the scholars assert, then is it possible for Iblis to enter Paradise, although he was expelled from it by Allah's decision (when he refused to prostrate before Adam)"
Basically, the response to this would be that the Paradise which Adam was in, was in the heavens, not on the earth, as we explained in the beginning of our book Al-Bidayah wan-Nihayah.
The majority of scholars said that Shaytan was originally prohibited from entering Paradise, but there were times when he sneaked into it in secret. For instance, the Tawrah stated that Iblis hid inside the snake's mouth and entered Paradise. Some scholars said that it is possible that Shaytan led Adam and Hawwa' astray on his way out of Paradise. Some scholars said that he led Adam and Hawwa' astray when he was on earth, while they were still in heaven, as stated by Az-Zamakhshari. Al-Qurtubi mentioned several beneficial Hadiths here about snakes and the ruling on killing them.
Nous dîmes [Allah dit]: Ô Adam, habite avec ton épouse Eve (Ħawwâ`) le Paradis et nourrissez-vous de ce qui s’y trouve à votre guise sans retenue, là où vous voulez. Mais prenez garde de ne pas approcher cet arbre car manger ses fruits est défendu. Si vous le faites, vous serez certes du nombre des injustes qui ont transgressé un ordre que Je leur ai donné.
Dedik ki: Ey Âdem! Sen ve eşin -Havva- cennete yerleşin. Cennet'in hangi mekânından isterseniz afiyetle bol bol yiyin, orada rahatsızlık veren hiçbir şey yoktur. Siz ikinize (meyvesini) yemeği yasakladığım şu ağaca kesinlikle yaklaşmayın. Size emrettiğim şeye karşı gelerek zalimlerden olursunuz.
Ngunit hindi tumigil ang demonyo sa pagbulong sa kanilang dalawa at panghahalina hanggang sa nagpasadlak siya sa kanilang dalawa sa pagkatisod at kamalian dahil sa pagkain mula sa punung-kahoy na iyon na sinaway ni Allāh sa kanilang dalawa. Kaya ang naging ganti sa kanilang dalawa ay nagpalabas sa kanilang dalawa si Allāh mula sa Paraiso na dating kinaroroonan nilang dalawa. Nagsabi si Allāh sa kanilang dalawa at sa demonyo: "Bumaba kayo sa lupa. Ang ilan sa inyo ay mga kaaway ng iba. Ukol sa inyo sa lupang iyon ay isang paninigilan, pananatili, at pagtatamasa sa anumang naroon na mga biyaya hanggang sa magwakas ang mga taning ninyo at sumapit ang Huling Sandali."
Satan did not stop whispering to them, trying to trick them, until he made them slip and fall by eating from the tree which Allah had told them not to. For this Allah sent them out of the Garden, telling them and Satan to go down to the earth, some of them enemies to others, where they would stay and live, enjoying the good things there until their lifespan, and until the Final Hour arrived.
Shaytan đã cám dỗ Adam và vợ của Người với lời lẽ ngon ngọt, hắn đã làm cho hai người họ phạm vào điều cấm của Allah khi ăn trái của cây mà Ngài đã cấm. Cho nên, hình phạt cho hành động trái lệnh của họ là bị trục xuất khỏi một cuộc sống hạnh phúc mà họ đã từng hưởng thụ. Allah phán với hai người họ và Shaytan (Iblis): các ngươi hãy đi xuống trái đất, người này sẽ là kẻ thù của người kia, các ngươi sẽ sống dưới đó và hưởng những gì tốt đẹp từ dưới đó cho đến khi thời hạn kết thúc (tuổi đời) và đến khi tận thế.
Satana non cessò di tentarli e di adescarli, finché non li indusse a commettere peccati, portandoli a mangiare da quell’albero proibito da Allāh; vennero puniti da Allāh e allontanati dal Paradiso in cui si trovavano. Quindi, Allāh disse a loro e a Satana: "Scendete sulla Terra, nemici gli uni degli altri. Avrete come dimora la terra e ne godrete per un termine stabilito, e vi sarà poi il Giorno della Resurrezione".
Satán (ash-shaitán) no dejó de tentar a Adán y a su esposa para que hicieran aquello que les estaba vedado hasta que finalmente probaron el fruto del árbol prohibido por Al‑lah. Su castigo fue ser expulsados del Paraíso en el que vivían. Al‑lah les dijo a ellos, así como a Satán: Desciendan a la Tierra donde serán enemigos el uno del otro. Habitarán esta Tierra y disfrutarán de sus riquezas, pero solo mientras vivan allí y hasta que llegue la Hora Final.
Satan (`ach-chayṭânu) ne cessa de tenter et d’embellir à Adam et son épouse de faire ce qui leur était interdit jusqu’à ce qu’ils finirent par manger le fruit de l’arbre défendu par Allah. Leur rétribution fut qu’ils furent chassés par Allah du Paradis dans lequel ils vivaient. Allah leur dit ainsi qu’à Satan ce qui suit:
Descendez sur Terre où vous serez ennemis les uns des autres. Vous séjournerez sur cette Terre et vous jouirez de ses richesses jusqu’à ce que la durée de vos vies se termine et que vienne l’Heure (`as-sâ’ah(sâ’atu)).
Şeytan o ikisine vesvese vermeye ve (o ağacın meyvesinden yemeyi) güzel göstermeye devam etti. Ta ki Allah'ın o ikisine yemeği yasakladığı ağaçtan yeme yanlışına düşürerek ayaklarını kaydırdı. Bu ikisinin cezası Allah'ın onları içinde yaşadıkları cennetten çıkarması oldu. Allah o ikisine ve şeytana şöyle buyurdu: Birbirinize düşman olarak yeryüzüne inin. Sizin için yeryüzünde ecelleriniz bitene ve kıyamet kopana kadar orada yaşamak ve hayırlarından istifade etmek vardır.
Kemudian setan tidak henti-hentinya menggoda dan merayu mereka berdua. Sampai akhirnya setan berhasil menjerumuskan keduanya ke dalam kesalahan dan kekhilafan, dengan memakan buah dari pohon yang terlarang bagi mereka. Oleh sebab itu, balasannya ialah Allah mengeluarkan mereka berdua dari dalam surga dan Allah berfirman kepada keduanya dan kepada setan, “Turunlah kalian ke bumi. Kalian akan saling bermusuhan. Di bumi itu kalian mempunyai tempat tinggal yang tetap dan bisa merasakan berbagai kenikmatan yang ada di sana sampai ajal kalian menjemput dan hari Kiamat tiba.”
When God made Adam stand up in front of the angels including Iblis (Satan), and tested them by commanding them to bow down before Adam, He was giving the first man on earth a practical demonstration of the two paths that would be open to his progeny. Either they would follow the example of the angels and bow to God’s commandments, even if it meant bowing before someone they held inferior to themselves; or else they would be proud like Satan, and refuse to bow to others. This is the test that man faces throughout his entire life. Here on earth man is constantly faced with two alternative courses of action. He can either follow the course set by the angels and carry out God’s commandments by bowing before truth and justice in all that he does; or he can act as Satan did and, letting himself be controlled by arrogance and contempt, refuse to concede the right of others.
A question arises here as to how Satan got into Paradise for seducing Adam and Hawwa (علیہما السلام) when he had already been expelled from there for refusing to prostrate himself. There are many possible ways in which he can have played his trick. Possibly he never met them, but planted the suggestion in their minds from afar - a thing which Satan can always do, and of which we have a specimen in the work of the hypnotists. It is equally possible that Satan, being one of the jinns whom Allah has given certain unusual powers denied to man, assumed the shape of a snake or of something else, and thus succeeded in entering Paradise. Perhaps it was because of this disguise that Adam (علیہ السلام) did not remember Allah's warning that Satan was his enemy. According to the Holy Qur'an, Satan assured them on oath that he was one of their well-wishers (7:21). It apparently suggests that he did actually meet them, and speak to them face o face.
The Holy Qur'an says that Satan فَأَخْرَجَهُمَا :"brought them out" of the state in which they had been living. In actual fact, they were 'brought out' under a divine command, but since Satan served as a means and as an intermediary, the action has been attributed to him.17
17. The words of the Holy Qur'an do not in the least imply that Satan had any power whatsoever to act on his own. So, any Manichean dualism is totally out of the question.
In commanding Adam and Hawwa (علیہما السلام) to go down from
Paradise, Allah also said, بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ: 'Some of you (shall be the) enemies of some.' If Satan had not been turned out of the skies till then, he is included in this address, the implication being that the enmity between Satan on the one hand, and Adam and Hawwa' and their progeny on the other, would continue on the earth too. But if Satan, as some scholars maintain, had already been expelled, then the addressees are Adam and Hawwa' (علیہما السلام) and their progeny; the implication would now be that Adam and Hawwa (علیہما السلام) ' would have to undergo a double punishment, firstly that of being banished from Paradise, secondly that of seeing enmity arise among their children which must make life unpleasant for parents. (Baran al-Qur'an)
They were also told that the earth would be a temporary dwelling-place for them, and that they would have to leave it too, which also meant that they would not find real peace of mind there.
Šejtan im je neprestano došaptavao i uljepšavao im kršenje Allahove naredbe, sve dok ih nije naveo da zgriješe i jedu plodove tog drveta koje im je Allah zabranio. Kazna za to im je bila to što ih je Allah izveo iz dženneta u kojem su bili, rekavši njima i šejtanu: "Silazite na Zemlju! Bit ćete neprijatelji jedni drugima; na toj Zemlji ćete boraviti i ostati, uživajući u njenim blagodatima, sve do kraja vaših život i dok ne nastupi Sudnji čas."
Allah inspira à Adam les paroles qui sont à prononcer lorsqu’on désire L’invoquer. Ces paroles sont celles qui apparaissent dans le verset où Allah dit: Tous deux dirent: «Ô notre Seigneur, nous avons fait du tort à nous-mêmes. Et si Tu ne nous pardonnes pas et ne nous fais pas miséricorde, nous serons très certainement du nombre des perdants». [Sourate Al-`A’râf, verset 23]. Allah accepta le repentir d’Adam et lui pardonna. Il est Celui qui accepte le repentir et est miséricordieux avec Ses serviteurs.
Kemudian Adam mengambil kata-kata yang Allah ilhamkan kepadanya dan menjadikannya sebagai doa, yaitu doa yang tersebut di dalam firman Allah, "Keduanya berkata, 'Ya Tuhan kami! Kami telah menganiaya diri kami sendiri, dan jika Engkau tidak mengampuni kami dan (tidak) merahmati kami, niscaya kami termasuk orang-orang yang merugi'." (QS. Al-A'rāf: 23). Lalu Allah menerima tobatnya dan mengampuni kesalahannya karena Allah sangat senang menerima tobat hamba-hamba-Nya dan sangat menyayangi mereka.
"Kemudian Adam menerima beberapa kalimat dari Tuhan-nya, maka Allah menerima taubatnya.
Sesungguhnya Allah Maha Penerima taubat lagi Maha Penyayang." (Al-Baqarah: 37).
(37) ﴾ فَتَلَقَّىٰٓ ءَادَمُ ﴿ "Kemudian Adam menerima," maksudnya, mengambil dan menerima serta Allah mengilhamkan kepadanya, ﴾
مِن رَّبِّهِۦ كَلِمَٰتٖ ﴿ "beberapa kalimat dari Tuhannya," yaitu FirmanNya,
﴾ رَبَّنَا ظَلَمۡنَآ أَنفُسَنَا وَإِن لَّمۡ تَغۡفِرۡ لَنَا وَتَرۡحَمۡنَا لَنَكُونَنَّ مِنَ ٱلۡخَٰسِرِينَ 23
﴿
"Ya Tuhan kami, kami telah menganiaya diri kami sendiri, dan jika Engkau tidak mengampuni kami dan memberi rahmat kepada kami, nis-caya pastilah kami termasuk orang-orang yang merugi." (Al-A'raf: 23).
Nabi Adam عليه السلام mengakui kesalahannya, lalu memohon ampunan kepada Allah, ﴾ فَتَابَ عَلَيۡهِۚ ﴿ "maka Allah menerima taubatnya" dan merahmatinya, ﴾ إِنَّهُۥ هُوَ
ٱلتَّوَّابُ ﴿ "sesungguhnya Allah Maha Penerima taubat" bagi orang yang bertaubat dan kembali kepadaNya.
Penerimaan taubat oleh Allah ada dua macam, yaitu pertama, taufik kepadanya, kedua, penerimaanNya terhadap taubat hamba-Nya apabila syarat-syarat taubatnya telah sempurna.
﴾ ٱلرَّحِيمُ ﴿ "Lagi Maha Penyayang" kepada hamba-hambaNya, dan di antara kasih sayangNya kepada mereka adalah
taufikNya bagi mereka untuk bertaubat dan maaf serta ampunan Allah bagi mereka.
Adem je prihvatio riječi koje mu je Allah objavio i kojima ga je nadahnuo da Mu se njima pomoli – naveden su u ajetu: "'Gospodaru naš', rekoše oni, 'sami smo sebi zulum učinili, i ako nam Ti ne oprostiš i ne smiluješ nam se, sigurno ćemo u redovima gubitnika biti'" (el-Ea'raf, 23). Allah je prihvatio njegovo pokajanje i oprostio mu, jer je On, Uzvišeni, onaj koji puno prašta Svojim robovima i koji je milostiv prema njima.
Saka kinuha ni Adan ang ipinukol ni Allāh sa kanya na mga salita at nagpahiwatig Siya rito ng panalangin sa pamamagitan ng mga ito. Ito ay ang nabanggit sa sabi Niya – pagkataas-taas Siya (Qur'ān 7:23): 'Nagsabi silang dalawa: "Panginoon namin, lumabag kami sa katarungan sa mga sarili namin. Kung hindi Ka magpapatawad sa amin at maaawa sa amin, talagang kami nga ay magiging kabilang sa mga lugi."' Kay tumanggap si Allāh sa pagbabalik-loob niya at nagpatawad sa kanya sapagkat Siya – kaluwalhatian sa Kanya – ay madalas ang pagtanggap ng pagbabalik-loob ng mga lingkod Niya, Maawain sa kanila.
Adam repents and supplicates to Allah
It was reported that the above Ayah is explained by Allah's statement,
قَالاَ رَبَّنَا ظَلَمْنَآ أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَـسِرِينَ
(They said: "Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your mercy, we shall certainly be of the losers.") (7:23) as Mujahid, Sa`id bin Jubayr, Abu Al-`Aliyah, Ar-Rabi` bin Anas, Al-Hasan, Qatadah, Muhammad bin Ka`b Al-Qurazi, Khaلlid bin Ma`dan, `Ata' Al-Khurasani and `Abdur-Rahman bin Zayd bin Aslam have stated. As-Suddi said that Ibn `Abbas commented on,
فَتَلَقَّى ءَادَمُ مِن رَّبِّهِ كَلِمَاتٍ
(Then Adam received from his Lord Words) "Adam said, `O Lord! Did You not created me with Your Own Hands' He said, `Yes.' He said, `And blow life into me' He said, `Yes.' He said, `And when I sneezed, You said, `May Allah grant you His mercy.' Does not Your mercy precede Your anger' He was told, `Yes.' Adam said, `And You destined me to commit this evil act' He was told, `Yes.' He said, `If I repent, will You send me back to Paradise' Allah said, `Yes."' Similar is reported from Al-`Awfi, Sa`id bin Jubayr, Sa`id bin Ma`bad, and Ibn `Abbas. Al-Hakim recorded this Hadith in his Mustadrak from Ibn Jubayr, who narrated it from Ibn `Abbas. Al-Hakim said, "Its chain is Sahih and they (Al-Bukhari and Muslim) did not record it."
Allah's statement,
إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ
(Verily, He is the One Who forgives (accepts repentance), the Most Merciful) (2:37) means that Allah forgives whoever regrets his error and returns to Him in repentance. This meaning is similar to Allah's statements,
أَلَمْ يَعْلَمُواْ أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ
(Know they not that Allah accepts repentance from His servants) (9:104),
وَمَن يَعْمَلْ سُوءاً أَوْ يَظْلِمْ نَفْسَهُ
(And whoever does evil or wrongs himself) (4:110) and
وَمَن تَابَ وَعَمِلَ صَـلِحاً
(And whosoever repents and does righteous good deeds) (25:71).
The Ayat mentioned above, testify to the fact that Allah forgives the sins of whoever repents, demonstrating His kindness and mercy towards His creation and servants. There is no deity worthy of worship except Allah, the Most Forgiving, the Most Merciful.
Adam received the words given to him by Allah, and was inspired to ask for forgiveness with them. These words of forgiveness are mentioned in Sūrah Al-A‘rāf: 23: ‘They said, “Our Lord, we have wronged ourselves. If You do not forgive us and have mercy on us, we will certainly be of the losers”’. Allah accepted Adam’s turning to Him and forgave him, for He is always forgiving and Merciful towards His creation.
37- Bunun üzerine Âdem Rabb’inden birtakım kelimeler öğrendi (ve tevbe etti). Allah da tevbesini kabul buyurdu. Zira O, tevbeleri kabul
edendir, Rahîm’dir.
37. “Âdem Rabb’inden birtakım kelimeler öğrendi” Yani o, Allah’tan ilham
yoluyla bazı kelimeler öğrendi. Bu kelimeler de Yüce Allah’ın:“Rabbimiz biz kendimize zulmettik…”(el-A’raf, 7/23) âyetinde geçen sözlerdir. Böylelikle Âdem günahını itiraf
etti ve Allah’tan günahının bağışlanmasını istedi. Allah da merhamet edip “tevbesini kabul buyurdu. Zira O, tevbeleri kabul edendir”
tevbe edip kendisine dönen kimselerin tevbesini kabul eder. Allah’ın tevbeyi kabul etmesi iki türlüdür:
Önce kişiyi tevbe etmeye muvaffak kılar, sonra da tevbe şartlarını taşıdığı takdirde tevbeyi
kabul eder. “Rahîm’dir” Rahim, kullarına çok merhametli olan demektir. Onları tevbeye muvaffak
kılması, sonra da affedip bağışlaması da O’nun rahmetinin bir tecellisidir.
Ǣdem ricevette le parole ispirate da Allāh, che lo ispirò a pregare pronunciandole. Queste parole sono quelle menzionate dall'Altissimo: Dissero: "Dio nostro, abbiamo fatto torto a noi stessi, e se non dovessi perdonarci e avere pietà di noi, saremmo in verità tra i perdenti". ﴾-Surah Al 'A`rāf﴿. Allāh ha accettato il pentimento di Adamo e l’ha perdonato, poiché l'Altissimo, Lui è Colui Che perdona molto i Suoi sudditi, Misericordioso con loro.
Al‑lah inspiró a Adán con las palabras que deben pronunciarse para invocarlo. Estas palabras aparecen en la aleya donde Al‑lah dice: Ambos dirán: “¡Señor nuestro!, nos hemos perjudicado a nosotros mismos. Y si Tú no nos perdonas y no nos muestras misericordia, seremos parte de los perdedores.” [Corán 7:23].
Al‑lah aceptó el arrepentimiento de Adán y lo perdonó. Al‑lah acepta el arrepentimiento y es misericordioso con Sus servidores.
Âdem, Allah'ın kendisine vahyettiği kelimeleri aldı. Allah o kelimelerle dua etmeyi ona ilham etti. Bu, Allah Teâlâ'nın şu buyruğunda zikredilmiştir: "Dediler ki: Rabbimiz! Biz kendimize zulmettik. Eğer bizi bağışlamaz ve bize acımazsan muhakkak ki biz hüsrana uğrayanlardan oluruz." (A'raf Suresi: 23) Bunun akabinde Allah onun tövbesini kabul etti ve onu bağışladı. O -Subhanehu ve Teâlâ- kullarının tövbesini çokça kabul eden, onlara merhamet edendir.
Nabi Adam nhận lấy lời dạy từ nơi Allah khi Ngài mặc khải cho Người, đó là lời cầu nguyện xin Ngài tha thứ, nó được nói trong chương 7 - Al-A'raf, câu 23 với ý nghĩa rằng lạy Thượng Đế của bầy tôi, bầy tôi đã tự hại bản thân mình, nếu Ngài không tha thứ và thương xót bầy tôi thì chắc chắn bầy tôi sẽ trở thành những kẻ thua thiệt và thất bại. Adam đã cầu nguyện Allah với lời cầu nguyện đó và được Ngài chấp nhận, Ngài đã chấp nhận sự sám hối của Người và tha thứ cho Người bởi vì Ngài là Đấng luôn đón nhận sứ sám hối của bầy tôi và bởi vì Ngài là Đấng Rất Mực Nhân Từ.
Salgan del Paraíso, de ahora en más vivirán en la Tierra. Cuando les llega una guía a través de Mis mensajeros, aquellos que la sigan y crean en ella no tendrán nada que temer en el Más Allá ni serán castigados por los pecados cometidos en este mundo.
TA tức Allah phán với họ: tất cả các ngươi hãy rời Thiên Đàng đi xuống trái đất, nếu nguồn Chỉ Đạo của TA được mang đến cho các ngươi bởi các vị Thiên Sứ của TA, ai đi theo nguồn Chỉ Đạo đó, tin các vị Thiên Sứ của TA thì họ sẽ không lo sợ ở cõi Đời Sau và sẽ không buồn phiền về những gì mất mát trên cõi trần.
Dicemmo loro: scendete tutti dal Paradiso verso la Terra; se vi giungerà una guida tramite i miei Messaggeri, colui che la seguirà e crederà ai miei messaggeri non avrà nulla da temere nell’Aldilà, e non si rattristerà per ciò che ha perduto in vita.
Descension of Adam was not a punishment
That is why the command for Adam (علیہ السلام) to go down to the earth was not withdrawn even when he had been pardoned: only the mode was now altered. Earlier the command had been given in the mode of authority, and the sending down to the earth intended as a punishment: hence the reference to the enmity among men. Now, it was in the mode of wisdom, and the sending down to the earth, an honour - the honour of vice regency. Hence the reference to things Viceregency involves. In commanding Adam and Hawwa (علیہما السلام) and their progeny to live on the earth, Allah told them that He would be sending down to men His guidance - that is, the injunctions of the Shari'ah - through revelation, and that those who follow it faithfully shall be free from sorrow and anxiety - in other words, they shall not have to grieve about any loss in the past, nor to worry about some misfortune in the future.
The obedient are freed of worries
(4) Verse 38 promises two great rewards to those who follow divine guidance - they will fear, and they will not grieve. Fear is the anxiety one feels in apprehending some trouble or pain in the future. Grief is the sorrow arising from the loss of something valuable or from one's failure in attaining a desired object. One can see that these two rewards comprehend all the possible forms of comfort and peace. Then, the text of the Holy Qur'an makes a subtle distinction between the two. In saying that those who follow divine guidance will have no fear, it speaks in general terms and uses a noun - the Arabic Phrase: لَا خَوْفٌ عَلَيْهِمْ is to be translated literally as 'no fear upon them'. But in the next phrase وَلَا هُمْ يَحْزَنُونَ , the Holy Qur'an employs a verb, placing before it a pronoun as the subject. The literal translation of the phrase is: 'they shall not grieve'. The implication here is that being totally free from all sense of loss is possible only to Men of Allah or the saints18 who follow divine guidance in all its details; as for the others, no man whether an emperor or a billionaire, can help being grieved at the loss of a valued object or the frustration of a desire, all of which is but a necessary part of the scheme of things. The 'friends of Allah' do not have to grieve, because they annihilated their own desires and their very will in submitting themselves totally to the will of Allah. The Holy Qur'an also tells us that those who go to Paradise will thank Allah for having removed from them all regret and sorrow: الْحَمْدُ لِلَّـهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ "All praise belongs to Allah who has put away all sorrow from us" (35:34). It means that some degree of sorrow is inevitable for every human being except those who have perfected and made fast their relationship with Allah.
Let us make it clear that the verse does negate all grief and sorrow in the case of the 'friends of Allah', but the negation applies only to the loss of worldly things and the frustration of worldly desires. As for the anxiety about the other world and the fear of Allah and the deep sense of awe before His Glory, the 'friends of Allah' are far ahead of other men in these. It has been reported that the Holy Prophet ﷺ often appeared to be worried and in deep thought - this was not for fear of any trouble or loss in the worldly sense, but on account of his anxiety for his Ummah, and of his awe before Divine Glory.
Nor does this verse imply that prophets and saints should not feel the instinctive and all too human fear when confronted by things which are generally known to inspire dread. The Holy Qur'an itself relates how the prophet Musa (Moses) (علیہ السلام) was struck with fear when his stick turned into a dragon: أَوْجَسَ فِي نَفْسِهِ خِيفَةً مُّوسَیٰ : "Musa felt a fear in himself." (20:67)
18. The word "Saints" is very weak and only an approximate translation of the Arabic phrase "Awliya-Allah", 'the friends of Allah' - a concept which has only a faint resemblance with the Christian idea of a 'saint'. Consequently, the term 'men of Allah' has been used most frequently throughout this commentary.
But it was only an instinctive and physical fear, and the incident anyhow belongs to the early days of his prophethood, for when Allah said: لَا تَخَفْ : 'Do not be afraid', the fear disappeared altogether. We may explain the incident in another way also. His fear did not arise as it does in the case of ordinary men, from the apprehension of some harm or hurt from the dragon, but from the likelihood that the extraordinary event might lead the Israelites into misguidance. So, this fear was not worldly, but other-worldly.
38- “Hepiniz oradan inin” dedik. “Şâyet benden size bir hidâyet gelir de kim benim hidâyetime uyarsa, onlar için korku yoktur ve onlar üzülmeyeceklerdir de.”
39- Küfre saplananlar ve ayetlerimizi yalanlayanlar ise işte onlar ateş ehlidirler ve onlar
orada ebediyen kalacaklardır.
38. Yüce Allah, Cennet’ten indirilmeyi zikredeceği hususa bir girizgah olarak tekrar söz konusu etmiştir ki bu husus şudur:“Şâyet benden size bir hidâyet gelir de…” Yani ey insanlar ve cinler!
Her ne zaman size benden bir “hidayet”, yani, sizi bana yakınlaştıracak, rızama doğru getirecek bir Peygamber ve bir Kitab gelecek olur da aranızdan “kim benim hidâyetime uyarsa”
yani Peygamberlerime ve kitaplarıma iman etmek ve onlarla hidâyet bulmak sureti ile kim
hidâyetime uyacak olursa -ki bu da Rasûllerin ve kitapların verdiği bütün haberleri tasdik
etmek, emirleri yerine getirmek ve yasaklardan kaçınmak sureti ile olur- “onlar için korku yoktur ve onlar üzülmeyeceklerdir de.”
Bir diğer âyet-i kerimede bu durum şöyle ifade edilmektedir:“Kim benim hidâyetime uyarsa, o hem sapıtmaz, hem de bedbaht olmaz.”(Tâ-hâ, 20/123)
Görüldüğü gibi, Yüce Allah hidâyetine tabi olmanın dört sonucu olduğunu belirtmektedir:
Korku ve üzüntünün bulunmaması ki bu ikisinin arasındaki fark şudur: Eğer hoşlanılmayan bir şey
geçmişte kalmışsa bu, üzüntü doğurur. Eğer onun ilerde gelmesi bekleniyorsa bu da korkuyu
meydana getirir. Yüce Allah bu ikisinin de hidayete tabi olan için söz konusu olmayacağını
belirtmektedir. Bunlar söz konusu olmadığında ise bunların zıddı söz konusu olur ki bu da tam
bir güven hissidir. Aynı şekilde hidayete tabi olanlar için sapıklık ve bedbahtlık da söz konusu
olmayacaktır. Bu iki olmayınca da onların zıddı gerçekleşecek demektir ki bunlar da hidayet ve
mutluluktur. O halde Allah’ın hidâyetine tabi olan kimseler için hem dünyada, hem âhirette
güven, mutluluk ve hidâyet gerçekleşir. Hoşa gitmeyen korku, üzüntü, sapıklık ve bedbahtlığın da
her türlüsünden uzak kalır. Böylelikle arzulanan şeyler elde edilmiş, hoşlanılmayan ve korkulan
şeylerden de uzak kalınmış olur.
39. “Küfre saplananlar ve ayetlerimizi yalanlayanlar ise işte onlar…” Bu
buyrukta bir öncekinin aksi durum söz konusu edilmektedir. Allah’ın hidâyetine tabi olmayıp
Allah’ı inkar/küfür eden ve O’nun âyetlerini yalanlayan kimseler “ateş ehlidirler.”
Yani arkadaşın arkadaşından ayrılmaması, alacaklının borçlusunun peşini bırakmaması gibi onlar
da ateşten ayrılmayacaktır. “orada ebediyen kalacaklardır.” Ne oradan
çıkabilirler, ne azapları diner, ne de yardım görürler.
Bu ve benzeri âyetlerde cin ve insanlardan oluşan mahlûkatın mutlu/cennetlik kimselerle
bedbaht/cehennemlik kimseler olmak üzere ikiye ayrıldıkları, her iki kesimin nitelikleri ve
bunlar arasında yer almayı gerektiren ameller belirtilir. Yine cinlerin hem emir ve yasak
bakımından hem de sevap ve ceza bakımından insanlar gibi oldukları ifade edilmektedir.
Daha sonra Yüce Allah, İsrailoğullarına olan nimet ve ihsanlarını hatırlatmaya geçerek şöyle buyurmaktadır:
Kami berfirman kepada mereka, “Turunlah kalian semua dari surga menuju bumi. Jika ada hidayah (petunjuk) yang datang kepadamu melalui utusan-utusan-Ku, maka siapa yang mengikutinya dan beriman kepada utusan-utusan-Ku itu niscaya mereka tidak akan dilanda kekhawatiran di akhirat kelak, dan mereka pun tidak bersedih hati atas kesenangan dunia yang mereka lewatkan.
Sortez du Paradis, vous vivrez dorénavant sur Terre. Si une guidée vous parvient par l’intermédiaire de Mes messagers, ceux qui la suivront et croiront en eux n’auront rien à craindre dans l’au-delà ni ne seront affligés par les péchés accomplis dans ce bas monde.
Onlara dedik ki: Hepiniz cennetten yeryüzüne inin. Resullerim tarafından size hidayet gelecek olursa, kim ona tabi olur ve resullerime iman ederse, ahirette onlar için hiçbir korku yoktur ve onlar dünyada kaçırdıkları şeylere de üzülmezler.
"Kami berfirman, 'Turunlah kamu semuanya dari surga itu! Kemudian jika datang petunjukKu
kepadamu, maka barangsiapa yang mengikuti petunjukKu, niscaya tidak ada kekhawatiran atas
mereka, dan tidak (pula) mereka bersedih hati.' Adapun orang-orang yang
kafir dan mendustakan ayat-ayat Kami, mereka itu penghuni neraka; mereka kekal di dalamnya."
(Al-Baqarah: 38-39).
(38) Allah mengulangi kata menurunkan agar tersambung jelas dengan apa
yang disebutkan berikutnya yaitu FirmanNya, ﴾ فَإِمَّا يَأۡتِيَنَّكُم مِّنِّي هُدٗى ﴿ "Kemudian jika datang petunjukKu kepadamu," yakni di waktu dan zaman apa pun petunjukKu datang kepadamu wahai sekalian makhluk, berupa seorang Rasul dan sebuah kitab suci yang menunjukkan kalian kepada perkara yang mendekatkan kalian kepadaKu dan kepada ridhaKu; maka barangsiapa di antara kalian yang mengikuti petunjukKu, yaitu dengan beriman kepada RasulKu dan kitabKu lalu mengambil petunjuk dari mereka, dan hal tersebut direalisasikan dengan membenarkan segala kabar-kabar para Rasul dan kitab-kitab, dan menunaikan perintah-perin-tah dan menjauhi larangan-larangan (di dalamnya),﴾ فَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
﴿ "niscaya tidak ada kekhawatiran atas mereka, dan tidak pula mereka bersedih hati." Dan dalam ayat yang lain,
﴾ فَمَنِ ٱتَّبَعَ هُدَايَ فَلَا يَضِلُّ وَلَا يَشۡقَىٰ 123 ﴿
"Maka barangsiapa yang mengikuti petunjukKu, maka ia tidak akan sesat dan tidak akan celaka."
(Thaha: 123).
Allah mengimplikasikan bagi orang yang mengikuti petun-jukNya empat perkara:
Menghilangkan "kekhawatiran" dan "kesedihan," dan perbe-daan antara keduanya adalah bahwasanya
suatu hal yang dibenci apabila telah berlalu, mengakibatkan kesedihan namun apabila hal itu
adalah sesuatu yang ditunggu, maka mengakibatkan kekha-watiran, oleh karena itu Allah
menghilangkan kedua hal itu dari orang yang mengikuti petunjuk, lalu apabila kedua hal tersebut
telah hilang, niscaya terjadilah yang kebalikan dari keduanya yaitu rasa aman yang sempurna.
(39) Demikian juga menghilangkan "kesesatan" dan "ke-sengsaraan" dari
orang yang mengikuti petunjukNya. Dan apabila kedua hal itu juga telah hilang, niscaya tetaplah
hal yang menjadi kebalikan keduanya yaitu hidayah dan kebahagiaan. Barangsiapa yang mengikuti
petunjukNya, niscaya dia akan memperoleh rasa aman dan kebahagiaan dunia maupun akhirat dan juga
hidayah, dan hilanglah darinya segala hal yang dibenci berupa kekhawatiran, kesedihan, dan
kesesatan, serta kesengsaraan, dan dia memperoleh hal yang diharap-harapkan dan lenyaplah hal
yang ditakuti. Hal ini akan terbalik bagi orang yang tidak mengikuti petunjukNya lalu ia kufur
kepadaNya dan mendustakan ayat-ayatNya; mereka itulah penghuni neraka, maksudnya, orang-orang
yang senantiasa di neraka sebagaimana kebersamaan seorang teman dengan te-mannya atau seorang
yang berhutang terhadap pemberi hutang. ﴾ هُمۡ فِيهَا خَٰلِدُونَ ﴿ "Mereka kekal di dalamnya,"
mereka tidak akan keluar darinya, dan azab tidak akan berhenti menyiksa mereka, dan me-reka sama
sekali tidak akan ditolong.
Dalam ayat ini dan ayat-ayat yang semisalnya terkandung dalil tentang pengelompokan makhluk dari
jin dan manusia ke-pada kelompok bahagia dan kelompok sengsara. Juga terkandung penjelasan
tentang sifat-sifat kedua kelompok tersebut serta per-buatan-perbuatan yang mengakibatkan kepada
kedua kelompok tersebut, dan bahwasanya jin itu seperti manusia dalam hal pahala dan hukuman
sebagaimana mereka juga sama dengan manusia da-lam hal (kewajiban menjalankan) perintah dan (menjauhi)
larangan.
Kemudian Allah تعالى mulai mengingatkan Bani Israil akan nikmat-nikmatNya terhadap mereka dan
anugerah-anugerahNya atas mereka seraya berfirman,
Nagsabi Kami sa kanila: "Bumaba kayo sa kalahatan mula sa Paraiso patungo sa lupa. Kung may dumating sa inyo na isang kapatnubayan sa mga kamay ng mga sugo Ko, ang mga sumunod dito at sumampalataya sa mga sugo Ko ay walang pangamba sa kanila sa Kabilang-buhay ni sila ay malulungkot sa anumang nakaalpas sa kanila sa Mundo."
Allah told them to go down together from the Garden to the earth, and said that when He sends guidance, through the prophets, those who follow it and have faith in His prophets will have nothing to fear in the world to come, and will not feel sorrow about what passed them by on earth.
Rekli smo im: "Silazite svi iz dženneta na Zemlju, dolazit će vam Moje upute preko Mojih poslanika, pa ko ih bude slijedio vjerujući u Moje poslanike, ničega se neće bojati na ahiretu, niti će tugovati za bilo čim od onoga što im je promaklo na dunjaluku.
Allah stated that when He sent Adam, Hawwa', and Shaytan to earth from Paradise, He warned them that He will reveal Books and send Prophets and Messengers to them, i.e., to their offspring. Abu Al-`Aliyah said, "Al-Huda, refers to the Prophets, Messengers, the clear signs and plain explanation."
فَمَن تَبِعَ هُدَايَ
(And whoever follows My guidance) meaning, whoever accepts what is contained in My Books and what I send the Messengers with,
فَلاَ خَوْفٌ عَلَيْهِمْ
(There shall be no fear on them) regarding the Hereafter,
وَلاَ هُمْ يَحْزَنُونَ
(nor shall they grieve) regarding the life of this world. Similarly, in Surat Ta Ha, Allah said,
قَالَ اهْبِطَا مِنْهَا جَمِيعاً بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًى فَمَنِ اتَّبَعَ هُدَاىَ فَلاَ يَضِلُّ وَلاَ يَشْقَى
(He (Allah) said: "Get you down (from the Paradise to the earth), both of you, together, some of you are an enemy to some others. Then if there comes to you guidance from Me, then whoever follows My guidance, he shall neither go astray, nor shall he be distressed.) (20:123)
Ibn `Abbas commented, "He will not be misguided in this life or miserable in the Hereafter." The Ayah,
وَمَنْ أَعْرَضَ عَن ذِكْرِى فَإِنَّ لَهُ مَعِيشَةً ضَنكاً وَنَحْشُرُهُ يَوْمَ الْقِيـمَةِ أَعْمَى
(But whosoever turns away from My Reminder (i.e. neither believes in this Qur'an nor acts on its teachings) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection.) (20:124) is similar to what Allah stated here,
وَالَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِآيَـتِنَآ أُولَـئِكَ أَصْحَـبُ النَّارِ هُمْ فِيهَا خَـلِدُونَ
(But those who disbelieve and belie Our Ayat ـ such are the dwellers of the Fire. They shall abide therein forever), meaning, they will remain in Hell for eternity and will not find a way out of it.
Hinggil naman sa mga tumangging sumampalataya at nagpasinungaling sa mga tanda Namin, ang mga iyon ay ang mga maninirahan sa Apoy, na hindi lalabas mula roon magpakailanman.
Što se tiče onih koji su uznevjerovali i naše ajete porekli, takvi su stanovnici vatre koji će u njoj vječno boraviti.
Đối với những kẻ vô đức tin và phủ nhận các Lời Mặc Khải của TA thì chúng chính là cư dân của Ngục Lửa, chúng sẽ không bao giờ ra khỏi nơi đó.
Però i miscredenti e i rinnegatori delle Nostre rivelazioni, loro sono gli abitanti del Fuoco, che lì dimorano sempre.
As for those who disbelieve and deny His signs, they are the people of the fire of Hell, who will live there eternally.
Pero aquellos que no crean y nieguen mis signos, habitarán el Infierno eternamente.
Adapun orang-orang yang kafir dan mendustakan ayat-ayat Kami, mereka itu adalah penghuni neraka yang tidak akan pernah keluar darinya selama-lamanya.”
The practical lesson of the forbidden tree demonstrates how man goes astray by letting himself be deceived by Satan, and exceeding the bounds that God has laid down for him. As soon as he eats of the ‘forbidden fruit’, he is deprived of God’s grace or, in other words, Paradise. But this loss is not an irretrievable one. Man still has an opportunity to turn in repentance to his Lord, rectify his actions and seek forgiveness for his sins. When he turns to the Lord in repentance, God relents towards him, and cleanses him of his sins, as if he had never committed them. The preacher of truth is an ‘Adam’; it is for people to bow before him. If, carried away by pride and prejudice, they refuse to acknowledge his position, they are following in Satan’s footsteps. Such a denial amounts to having failed the test devised for man by God. God does not become plainly visible in this world; He reveals Himself through His signs, thereby testing his creatures. It is only those who can interpret His signs who will discover God Himself.
Ayetlerimizi yalanlayıp, inkâr edenler var ya; işte onlar Cehennem ehlidir ve oradan kesinlikle çıkmayacaklardır.
Quant à ceux qui mécroiront et démentiront nos signes, ils peupleront l’Enfer et y résideront éternellement.
"Hai Bani Israil, ingatlah akan nikmatKu yang telah Aku anugerahkan kepadamu, dan penuhilah
janjimu kepadaKu, niscaya Aku penuhi janjiKu kepadamu; dan hanya kepadaKu-lah kamu harus takut
(tunduk). Dan berimanlah kamu kepada (al-Qur`an)
yang telah Aku turunkan, yang membenarkan (Taurat) yang ada padamu, dan
janganlah kamu menjadi orang yang pertama kafir kepadanya, dan janganlah kamu menukarkan
ayat-ayatKu dengan harga yang rendah, dan hanya kepadaKu-lah kamu harus bertak-wa. Dan janganlah
kamu campur adukkan yang haq dengan yang batil dan janganlah kamu sembunyikan yang haq itu,
sedang kamu mengetahui. Dan dirikanlah shalat, tunaikanlah zakat dan rukuk-lah beserta
orang-orang yang rukuk." (Al-Baqarah: 40-43).
(40) ﴾ يَٰبَنِيٓ إِسۡرَٰٓءِيلَ ﴿ "Hai Bani Israil." Yang dimaksud dengan Israil adalah Nabi Ya'qub عليه السلام, titah (khitbah) ini ditujukan kepada kelompok-kelompok dari Bani Israil, yang berada di Madinah dan sekitarnya, termasuk di dalamnya orang-orang yang datang sete-lahnya. Allah memerintahkan kepada mereka dengan suatu perin-tah yang bersifat umum seraya berfirman, ﴾
ٱذۡكُرُواْ نِعۡمَتِيَ ٱلَّتِيٓ أَنۡعَمۡتُ عَلَيۡكُمۡ ﴿ "Ingatlah akan nikmatKu yang telah Aku anugerahkan kepadamu," yang termasuk di dalamnya seluruh nikmat-nikmat yang akan disebut-kan dalam surat ini sebagiannya, dan yang dimaksudkan dengan mengingatnya dengan hati adalah adanya pengakuan, dan dengan lisan adanya pujian, dan dengan anggota tubuh adalah dengan menggunakannya kepada hal-hal yang disukai oleh Allah dan di-ridhaiNya, ﴾
وَأَوۡفُواْ بِعَهۡدِيٓ ﴿ "dan penuhilah janjimu kepadaKu," maksudnya, apa-apa yang diamanatkanNya kepada mereka, berupa amanat iman kepadaNya, kepada Rasul-rasulNya dan menegakkan sya-riatNya, ﴾
أُوفِ بِعَهۡدِكُمۡ ﴿ "niscaya Aku penuhi janjiKu kepadamu," mak-sudnya Allah memberikan ganjaran akan hal tersebut, dan yang dimaksud dengan hal itu adalah apa yang disebutkan oleh Allah dalam FirmanNya,
﴾ وَلَقَدۡ أَخَذَ ٱللَّهُ مِيثَٰقَ بَنِيٓ إِسۡرَٰٓءِيلَ وَبَعَثۡنَا مِنۡهُمُ ٱثۡنَيۡ عَشَرَ نَقِيبٗاۖ وَقَالَ
ٱللَّهُ إِنِّي مَعَكُمۡۖ لَئِنۡ أَقَمۡتُمُ ٱلصَّلَوٰةَ وَءَاتَيۡتُمُ ٱلزَّكَوٰةَ وَءَامَنتُم
بِرُسُلِي وَعَزَّرۡتُمُوهُمۡ وَأَقۡرَضۡتُمُ ٱللَّهَ قَرۡضًا حَسَنٗا لَّأُكَفِّرَنَّ عَنكُمۡ
سَيِّـَٔاتِكُمۡ وَلَأُدۡخِلَنَّكُمۡ جَنَّٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُۚ فَمَن كَفَرَ
بَعۡدَ ذَٰلِكَ مِنكُمۡ فَقَدۡ ضَلَّ سَوَآءَ ٱلسَّبِيلِ 12 ﴿
"Dan sungguh Allah telah mengambil perjanjian (dari) Bani Israil dan
telah Kami angkat di antara mereka dua belas orang pemimpin, dan Allah berfirman, 'Sesungguhnya
Aku beserta kamu, sesungguhnya jika kamu mendirikan Shalat dan menunaikan Zakat serta beriman
kepada rasul-rasulKu, dan kamu bantu mereka dan kamu pinjamkan kepada Allah pinjaman yang baik,
sesungguhnya Aku akan menghapus dosa-dosamu. Dan sesungguhnya kamu akan Kumasukkan ke dalam
surga yang me-ngalir di dalamnya sungai-sungai. Maka barangsiapa yang kafir di antara kamu
sesudah itu, sesungguhnya dia telah tersesat dari jalan yang lurus'." (Al-Ma`idah: 12).
Kemudian Allah memerintahkan mereka untuk melakukan sebab yang dapat mendorong mereka untuk
menunaikan janjinya yaitu rahbah (takut akan pembalasan) dariNya dan
khasyyah (takut disebabkan ma'rifat tentang keagungan)Nya تعالى semata,
karena sesungguhnya orang yang khasyyah kepadaNya pastilah khasyyah itu akan mendorongnya untuk
menaati perintahNya dan menjauhi laranganNya. Kemudian Allah memerintahkan kepada mereka dengan
suatu perintah yang bersifat khusus yang mana keimanan mereka tidak akan sempurna dan tidak akan
benar kecuali dengan-nya seraya berfirman,
(41) ﴾ وَءَامِنُواْ بِمَآ أَنزَلۡتُ ﴿ "Dan berimanlah kamu kepada apa yang telah Aku turunkan," maksudnya al-Qur`an, yang Allah turunkan kepada hamba dan RasulNya, Muhammad ﷺ. Allah memerintah-kan mereka untuk beriman kepadanya dan mengikutinya, hal ini mengharuskan keimanan kepada seseorang yang kitab tersebut diturunkan kepadanya, dan Allah menyebutkan pendorong dalam keimanan mereka, seraya berfirman, ﴾
مُصَدِّقٗا لِّمَا مَعَكُمۡ ﴿ "Yang membe-narkan apa yang ada padamu (Taurat)," maksudnya, kitab yang sesuai dengan kitab yang berada di sisi kalian, tidak berbeda dan tidak pula bertentangan, lalu apabila ia sesuai dengan apa yang ada pada kalian yang tidak berbeda dengannya, maka tidaklah ada peng-halang bagi kalian untuk beriman kepadanya, karena ia membawa ajaran yang dibawa oleh para rasul, dan kalian lebih patut beriman kepadanya dan mempercayainya, karena kalian adalah ahli kitab dan ahli ilmu.
Kemudian dalam Firman Allah تعالى, ﴾ مُصَدِّقٗا لِّمَا مَعَكُمۡ ﴿ "Yang mem-benarkan (Taurat) yang ada padamu," terkandung isyarat bahwa bila kalian tidak beriman kepadanya, maka itu akan kembali kepada kalian sendiri dengan pendustaan kalian terhadap apa yang ada pada kalian, karena ajaran yang dibawa kitab tersebut adalah sama dengan ajaran yang dibawa oleh Nabi Musa عليه السلام, Nabi Isa عليه السلام dan lain-lainnya dari para Nabi. Maka pendustaan kalian terhadapnya adalah pendustaan kalian terhadap apa yang ada pada kalian.
Yang demikian itu ditambah lagi dengan kenyataan bahwa dalam kitab yang ada pada kalian ada berita tentang Nabi yang membawa al-Qur`an tersebut, dan telah disampaikan sebagai kabar gembira (kepada kalian), dan apabila kalian tidak beriman kepa-danya niscaya kalian telah mendustai sebagian yang telah turun kepada kalian, padahal orang yang mendustai sebagian yang ditu-runkan kepadanya, maka dia telah mendustai seluruhnya, sebagai-mana orang yang mendustai seorang Rasul, maka dia telah men-dustai para Rasul seluruhnya. Dan ketika Allah memerintahkan kepada mereka untuk beriman kepadanya, Allah melarang dan mengingatkan mereka dari kebalikannya yaitu kafir terhadapnya, Allah berfirman, ﴾
وَلَا تَكُونُوٓاْ أَوَّلَ كَافِرِۭ بِهِۦۖ ﴿ "Dan janganlah kamu menjadi orang yang pertama kafir kepadanya," maksudnya kafir kepada Rasul dan al-Qur`an. Dalam FirmanNya, ﴾
أَوَّلَ كَافِرِۭ بِهِۦۖ ﴿ "Orang yang pertama kafir kepadanya" adalah statemen yang lebih kuat daripada kalau mengatakan, "dan janganlah kalian kafir kepadanya." Karena apa-bila mereka yang pertama kafir kepadanya, maka itu menunjukkan bahwa mereka bersegera kepada kekafiran, suatu tindakan terbalik dari yang seharusnya mereka lakukan, sehingga dosa-dosa mereka dan dosa orang-orang setelahnya yang mengikuti mereka dibeban-kan kepada mereka.
Kemudian Allah menyebutkan tentang penghalang bagi mereka dari keimanan mereka tersebut yaitu memilih penawaran yang paling rendah daripada kebahagiaan yang abadi, seraya ber-firman, ﴾
وَلَا تَشۡتَرُواْ بِـَٔايَٰتِي ثَمَنٗا قَلِيلٗا ﴿ "Dan janganlah kamu menukarkan ayat-ayatKu dengan harga yang rendah," maksudnya, kedudukan dan penghidupan yang mereka peroleh di mana mereka mengira itu semua akan lenyap jika mereka beriman kepada Allah dan Rasul-Nya, maka mereka menukarkan hal itu dengan ayat-ayat Allah, mereka menyukainya dan mendahulukannya, ﴾
وَإِيَّٰيَ ﴿ "dan hanya kepada Aku-lah" maksudnya tidak kepada selainKu, ﴾
فَٱتَّقُونِ ﴿ "kamu harus bertakwa," karena bila kalian bertakwa kepada Allah semata, niscaya
ketakwaan kalian itu mendorong kalian untuk mendahu-lukan keimanan kepada ayat-ayatNya daripada
penawaran yang rendah itu, sebagaimana juga bila kalian memilih penawaran yang rendah itu, maka
hal itu adalah bukti petunjuk akan hilangnya ketakwaan dalam hati kalian. Kemudian Allah
berfirman,
(42) ﴾ وَلَا تَلۡبِسُواْ ﴿ "Dan janganlah kamu campur adukkan," yakni, mengacak-acak ﴾
ٱلۡحَقَّ بِٱلۡبَٰطِلِ وَتَكۡتُمُواْ ٱلۡحَقَّ ﴿ "yang haq dengan yang batil dan janganlah kamu
sembunyikan yang haq itu." Di sini Allah mela-rang mereka dari dua hal, pertama, mencampur
antara yang haq dengan yang batil dan kedua, menyembunyikan yang haq, karena yang diinginkan
dari ahli kitab dan ahli ilmu adalah membedakan antara yang haq dari yang batil dan menampakkan
yang haq itu, agar orang-orang yang ingin mendapatkan petunjuk darinya dapat mengambil petunjuk
darinya, orang-orang yang sesat dapat kem-bali sadar, dan tegaknya dalil atas orang-orang yang
mengingkari-nya, karena Allah تعالى telah menjelaskan ayat-ayatNya dan mene-rangkan
keterangan-keteranganNya untuk membedakan yang haq dari yang batil dan agar jelas jalan
orang-orang yang mengambil petunjuk dari jalan orang-orang yang mengingkari. Dan siapa yang
mengamalkannya, maka dia tergolong dari para khalifah Rasul dan pemberi petunjuk bagi umat, dan
barangsiapa mencampur adukkan yang haq dengan yang batil dan ia tidak membedakan antara yang ini
dari yang itu, padahal ia tahu akan hal itu lalu ia menyembunyikan yang haq yang ia tahu padahal
ia diperintahkan untuk menampakkannya, maka ia tergolong di antara para penyeru kepada Neraka
Jahanam, karena manusia tidaklah akan mencontoh siapa pun dalam urusan agama mereka kecuali
kepada para ulama mereka. Nah, pilihlah bagi diri kalian salah satu dari kedua kondisi tersebut.
(43) Kemudian Allah berfirman, ﴾ وَأَقِيمُواْ ٱلصَّلَوٰةَ ﴿ "Dan dirikan-lah shalat," yakni, secara lahir maupun batin, ﴾
وَءَاتُواْ ٱلزَّكَوٰةَ ﴿ "dan tunai-kanlah zakat" terhadap orang-orang yang berhak menerimanya, ﴾
وَٱرۡكَعُواْ مَعَ ٱلرَّٰكِعِينَ ﴿ "dan rukuklah beserta orang-orang yang rukuk," mak-sudnya shalatlah beserta orang-orang yang shalat, karena bila kalian melakukan hal itu dengan keimanan kepada Rasul-rasul Allah dan ayat-ayatNya, maka sesungguhnya kalian telah menyatukan antara perbuatan-perbuatan yang lahir dan yang batin, dan antara keikhlasan kepada Allah dan berbuat baik kepada hamba-hamba-Nya, dan antara ibadah-ibadah hati dengan ibadah tubuh dan ibadah harta. Dan FirmanNya, ﴾
وَٱرۡكَعُواْ مَعَ ٱلرَّٰكِعِينَ ﴿ "Dan rukuklah beserta orang-orang yang rukuk," maksudnya,
shalatlah bersama orang-orang yang shalat. Di sini ada suatu perintah untuk shalat berjamaah dan
juga menunjukkan hukum wajibnya, dan bahwasanya rukuk itu merupakan rukun di antara rukun-rukun
shalat, karena Allah menyebutkan shalat dengan kata rukuk, sedangkan mengungkap-kan suatu ibadah
dengan kata yang merupakan bagian darinya adalah menunjukkan kepada wajibnya hal itu padanya.
Ô enfants de Jacob (Ya’qûb) le prophète d’Allah, rappelez-vous des bienfaits successifs dont Allah vous a comblés et soyez-en reconnaissants. Engagez-vous à être fidèles au pacte que vous avez passé avec Moi, qui est de croire en Moi, en Mes messagers et d’œuvrer en conformité avec Mes lois. Si vous tenez vos engagements, Je tiendrai les Miens et réaliserai les promesses que Je vous ai faites à savoir que vous ayez une vie agréable dans ce bas monde et une bonne rétribution le Jour de la Résurrection. Craignez-Moi Seul et ne rompez pas le pacte passé avec Moi.
Ey Allah'ın peygamberi Yakup'un çocukları! Allah'ın size bahşetmiş olduğu bir çok nimetini hatırlayıp şükredin. Bana ve resullerime iman etmek, şeriatlerim üzere amel etmek için vermiş olduğunuz sözleri yerine getirmeye bağlı kalın. Eğer bu sözleri yerine getirirseniz ben de size vadettiğim sözleri yerine getirir; bu dünyada güzel bir hayat ve kıyamet gününde yaptıklarınıza güzel karşılıkla karşılık veririm. Yalnızca benden korkun ve bana vermiş olduğunuz sözleri bozmayın.
O mga anak ng propeta ni Allāh na si Jacob, magsaalaala kayo sa mga biyaya ni Allāh na nagkakasunud-sunuran sa inyo at magpasalamat kayo sa mga iyon. Manatili kayo sa pagtupad sa kasunduan Ko sa inyo na pananampalataya sa Akin at sa mga sugo Ko at paggawa ayon sa mga batas Ko. Kaya kung tumupad kayo rito ay magpapatupad Ako sa kasunduan Ko para sa inyo kaugnay sa anumang ipinangako Ko sa inyo na kaaya-ayang buhay na pangmundo at magandang ganti sa Araw ng Pagbangon. Sa Akin lamang ay mangamba kayo at huwag kayong kumalas sa kasunduan sa Kanya.
O potomci Allahovog vjerovjesnika Jakuba, sjetite se Allahovih uzastopnih blagodati prema vama i budite Mu zahvalni na njima, i držite se ispunjenja zavjeta prema Njemu, a koji sadrži vjerovanje u Njega i Njegove poslanike, i rad po Njegovim zakonima. Ako to budete ispunili, i On će Svoje obećanje vama ispuniti: lijep život na dunjaluku vam dati i lijepu nagradu na Sudnjem danu pripremiti. Samo se Njega bojte i nemojte zavjet koji ste dali Njemu prekršiti.
O Children of the Prophet Jacob, remember the many blessings He gave you and be thankful for them. Fulfil your contract to Him, having faith in Him, His prophets and His sacred laws. If you fulfil your contract, He will fulfil His contract to you, as well as His promises to you of a good life on earth and a beautiful reward on the Day of Judgement. Fear Him alone and do not break His contract.
Encouraging the Children of Israel to embrace Islam
Allah commanded the Children of Israel to embrace Islam and to follow Muhammad ﷺ. He also reminded them with the example of their father Israel, Allah's Prophet Ya`qub, as if saying, "O children of the pious, righteous servant of Allah who obeyed Allah! Be like your father, following the truth." This statement is similar to one's saying, "O you son of that generous man! Do this or that" or, "O son of the brave man, engage the strong fighters," or "O son of the scholar, seek the knowledge," and so forth. Similarly, Allah said,
ذُرِّيَّةَ مَنْ حَمَلْنَا مَعَ نُوحٍ إِنَّهُ كَانَ عَبْدًا شَكُورًا
(O offspring of those whom We carried (in the ship) with Nuh (Noah)! Verily, he was a grateful servant) (17:3).
Israel is Prophet Ya`qub (Jacob)
Israel is Prophet Ya`qub, for Abu Dawud At-Tayalisi recorded that `Abdullah Ibn `Abbas said, "A group of Jews came to the Prophet and he said to them,
«هَلْ تَعْلَمُونَ أَنَّ إِسْرَائِيلَ يَعْقُوبُ؟»
(Do you know that Israel is Jacob) They said, "Yes, by Allah." He said,
«اللَّهُمَّ اشْهَد»
(O Allah! Be witness.)"
At-Tabari recorded that `Abdullah Ibn `Abbas said that `Israel' means, `the servant of Allah.'
Allah's Blessings for the Children of Israel
Allah said,
اذْكُرُواْ نِعْمَتِيَ الَّتِى أَنْعَمْتُ عَلَيْكُمْ
(Remember My favor which I bestowed upon you).
Mujahid commented, "Allah's favor that He granted the Jews is that He made water gush from stones, sent down manna and quails for them, and saved them from being enslaved by Pharaoh." Abu Al-`Aliyah also said, "Allah's favor mentioned here is His sending Prophets and Messengers among them, and revealing Books to them." I - Ibn Kathir - say that this Ayah is similar to what Musa said to the Children of Israel,
يَـقَوْمِ اذْكُرُواْ نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنْبِيَآءَ وَجَعَلَكُمْ مُّلُوكاً وَءَاتَـكُمْ مَّا لَمْ يُؤْتِ أَحَداً مِّن الْعَـلَمِينَ
(O my people! Remember the favor of Allah to you: when He made Prophets among you, made you kings, and gave you what He had not given to any other among the nations (of their time) (5:20) meaning, during their time. Also, Muhammad bin Ishaq said that Ibn `Abbas said,
اذْكُرُواْ نِعْمَتِيَ الَّتِى أَنْعَمْتُ عَلَيْكُمْ
(Remember My favor which I bestowed upon you,) means, "My support for you and your fathers," that is saving them from Pharaoh and his people.
Reminding the Children of Israel of Allah's Covenant with Them
Allah's statement,
وَأَوْفُواْ بِعَهْدِى أُوفِ بِعَهْدِكُمْ
(And fulfill (your obligations to) My covenant (with you) so that I fulfill (My obligations to) your covenant (with Me),) means, `My covenant that I took from you concerning Prophet Muhammad ﷺ , when he is sent to you, so that I grant you what I promised you if you believe in him and follow him. I will then remove the chains and restrictions that were placed around your necks, because of the errors that you committed.' Also, Al-Hasan Al-Basri said, "The `covenant' is in reference to Allah's statement, i
وَلَقَدْ أَخَذَ اللَّهُ مِيثَـقَ بَنِى إِسْرَءِيلَ وَبَعَثْنَا مِنهُمُ اثْنَىْ عَشَرَ نَقِيباً وَقَالَ اللَّهُ إِنِّى مَعَكُمْ لَئِنْ أَقَمْتُمُ الصَّلوةَ وَءَاتَيْتُمْ الزَّكَوةَ وَءَامَنتُمْ بِرُسُلِى وَعَزَّرْتُمُوهُمْ وَأَقْرَضْتُمُ اللَّهَ قَرْضاً حَسَناً لأُكَفِّرَنَّ عَنْكُمْ سَيِّئَـتِكُمْ وَلأدْخِلَنَّكُمْ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ
(Indeed, Allah took the covenant from the Children of Israel (Jews), and We appointed twelve leaders among them. And Allah said: "I am with you if you perform As-Salah and give Zakah and believe in My Messengers; honor and assist them, and lend a good loan to Allah, verily, I will expiate your sins and admit you to Gardens under which rivers flow (in Paradise)) (5:12)."
Other scholars said, "The covenant is what Allah took from them in the Tawrah, in that, He will send a great Prophet - meaning Muhammad ﷺ - from among the offspring of Isma`il, who will be obeyed by all peoples. Therefore, whoever obeys him, then Allah will forgive his sins, enter him into Paradise and award him two rewards." We should mention here that Ar-Razi mentioned several cases of information brought by the earlier Prophets regarding the coming of Muhammad ﷺ. Further, Abu Al-`Aliyah said that,
وَأَوْفُواْ بِعَهْدِى
(And fulfill (your obligations to) My covenant (with you)) means, "His covenant with His servants is to embrace Islam and to adhere to it." Ad-Dahhak said that Ibn `Abbas said, "`I fulfill My obligations to you' means, `I (Allah) will be pleased with you and admit you into Paradise."' As-Suddi, Ad-Dahhak, Abu Al-`Aliyah and Ar-Rabi` bin Anas said similarly.
Ibn `Abbas said that Allah's statement,
وَإِيَّـىَ فَارْهَبُونِ
(And fear Me and Me alone.) means, "Fear the torment that I might exert on you, just as I did with your fathers, like the mutation, etc." This Ayah contains encouragement, followed by warning. Allah first called the Children of Israel, using encouragement, then He warned them, so that they might return to the Truth, follow the Messenger , heed the Qur'an's prohibitions and commands and believe in its content. Surely, Allah guides whom He wills to the straight path.
Allah said next,
وَءَامِنُواْ بِمَآ أَنزَلْتُ مُصَدِّقًا لِّمَا مَعَكُمْ
(And believe in what I have sent down, confirming that which is with you (the Tawrah and the Injil)) meaning, the Qur'an that Allah sent down to Muhammad ﷺ, the unlettered Arab Prophet, as bringer of glad tidings, a warner and a light. The Qur'an contains the Truth from Allah and affirms what was revealed beforehand in the Tawrah and the Injil (the Gospel). Abu Al-`Aliyah said that Allah's statement,
وَءَامِنُواْ بِمَآ أَنزَلْتُ مُصَدِّقًا لِّمَا مَعَكُمْ
(And believe in what I have sent down (this Qur'an), confirming that which is with you (the Tawrah and the Injil)) "means, `O People of the Book! Believe in what I sent down that conforms to what you have.' This is because they find the description of Muhammad ﷺ recorded in the Tawrah and the Injil." Similar statements were attributed to Mujahid, Ar-Rabi` bin Anas and Qatadah.
Allah said,
وَلاَ تَكُونُواْ أَوَّلَ كَافِرٍ بِهِ
(and be not the first to disbelieve therein).
Ibn `Abbas commented, "Do not become the first to disbelieve in the Qur'an (or Muhammad ﷺ ), while you have more knowledge in it than other people." Abu Al-`Aliyah commented, "`Do not become the first to disbelieve in Muhammad ﷺ, ' meaning from among the People of the Book, `after you hear that he was sent as a Prophet."' Similar statements were attributed to Al-Hasan, As-Suddi and Ar-Rabi` bin Anas. Ibn Jarir stated that the Ayah (disbelieve therein 2:41) refers to the Qur'an, mentioned earlier in the Ayah,
بِمَآ أَنزَلْتُ
(in what I have sent down (this Qur'an),)
Both statements are correct because they are inter-related. For instance, whoever disbelieves in the Qur'an will have disbelieved in Muhammad ﷺ, and whoever disbelieves in Muhammad ﷺ will have disbelieved in the Qur'an. Allah's statement,
أَوَّلَ كَافِرٍ بِهِ
(the first to disbelieve therein) means, do not become the first among the Children of Israel to disbelieve in it, for there were people from Quraysh and the Arabs in general who rejected Muhammad ﷺ before the People of the Book disbelieved in him. We should state here that the Ayah is talking about the Children of Israel in specific, because the Jews in Al-Madinah were the first among the Children of Israel to be addressed by the Qur'an. Hence, their disbelief in the Qur'an means that they were the first among the People of the Book to disbelieve in it.
Allah's statement,
وَلاَ تَشْتَرُواْ بِآيَـتِي ثَمَنًا قَلِيلاً
(and buy not with My verses a small price,) means, "Do not substitute faith in My Ayat and belief in My Prophet with the life of this world and its lusts which are minute and bound to end. " Allah said,
وَإِيَّـىَ فَاتَّقُونِ
(and have Taqwa of Me and Me alone).
Ibn Abi Hatim reported that Talq bin Habib said, "Taqwa is to work in Allah's obedience, on a light from Allah, hoping in Allah's mercy, and to avoid Allah's disobedience, on a light from Allah, fearing Allah's punishment." Allah's statement,
وَإِيَّـىَ فَاتَّقُونِ
(and fear Me and Me alone) means, that Allah warns the People of the Book against intentionally hiding the truth and spreading the opposite of it, as well as, against defying the Messenger .
40- Ey İsrailoğulları! Size verdiğim nimetimi hatırlayın ve ahdimi yerine getirin ki ben de
ahdinizi yerine getireyim. (Bir de) yalnız benden korkun.
41- Beraberinizde bulunanları tasdik edici olarak indirdiğime iman edin ve onu inkar edenlerin
ilki olmayın. Âyetlerimi az bir pahaya satmayın ve yalnız benden korkup sakının.
42- Hakkı batılla bulayıp bile bile hakkı gizlemeyin.
43- Namazı dosdoğru kılın, zekâtı verin ve rükû edenlerle birlikte rükû edin.
40. “Ey İsrailoğulları” buyruğunda geçen İsrail’den kasıt, Yakub
aleyhisselam’dır. Burada hitap Medine ve etrafında bulunan çeşitli İsrailoğulları fırkalarına
yöneliktir. Onlardan sonra gelenler de bu hitaba dahildirler. Allah onlara genel bir emir vererek:“Size verdiğim nimetimi hatırlayın” buyurmaktadır. Bu buyruk bir bölümü
bu sûrede söz konusu edilecek olan bütün nimetleri kapsar. Hatırlamaktan maksat kalp ile itiraf
etmek, dil ile övmek, âzâları da Allah’ın seveceği ve razı olacağı yollarda kullanmak sureti ile
bu nimetlerin hatırlanmasıdır.
“Ve ahdimi yerine getirin” buyruğu ise Allah'ın onlardan kendisine ve
Peygamberlerine iman edeceklerine ve Şeriat’i uygulayacaklarına dair almış olduğu sözdür. “Ki ben de ahdinizi yerine getireyim.” Bu da onların sözlerinde
durmalarına karşılık verilecek mükâfattır. Burada sözü edilen ahitten kasıt Yüce Allah’ın şu buyruğunda sözü edilen hususlardır:“Andolsun, Allah İsrailoğullarından söz almıştı. Biz içlerinden oniki de temsilci belirlemiştik. Allah buyurmuştu ki: Ben şüphesiz sizinle beraberim, andolsun ki eğer namaz kılar, zekât verir, Peygamberlerime inanırsanız... bundan sonra içinizden kim kâfir olursa, muhakkak doğru yoldan sapmış olur.”(el-Maide, 5/12) xxxbu ve benzeri bazı ayetler metinde de yarım ama
aslında tamamının verilmesi daha doğru ve okuyucu açısından da daha anlaşılır olurXXX hocaya
sorulabilirXXXX
Bunun ardından Yüce Allah onlara, verdikleri sözde durmalarını sağlayacak sebebi emretmektedir
ki bu da gereği üzere yalnızca O’ndan korkmaktır. Çünkü O’ndan korkan bir kimse bu korkusu
dolayısıyla emrine uyar ve yasaklarından sakınır.
Daha sonra Yüce Allah onlara kendisi olmaksızın imanlarının ne tamam ne de sahih olamayacağı bir hususu şöyle emretmektedir:
41. “Beraberinizde bulunanları tasdik edici olarak indirdiğime iman edin”
Bundan kasıt Yüce Allah’ın kulu ve Rasûlü Muhammed sallallahu aleyhi ve sellem’e indirdiği
Kur’ân-ı Kerîm’dir. Ona iman etmelerini ve uymalarını etmektedir. Bu Kitab’ın üzerine
indirildiği kişiye iman etmeyi de gerektirir. Allah iman etmelerini gerektiren hususu da söz
konusu etmiş “beraberinizde bulunanları tasdik edici” buyurmuştur. Yani
ona uygun olan, muhalif olmayan ve onunla çelişmeyen Kitab’a iman edin, demektir. Kur’ân-ı Kerîm
beraberinizde bulunan kitaplara uygun düştüğüne, aykırı olmadığına göre, sizin ona iman etmenize
bir engel yoktur. Çünkü bu kitap diğer Rasûllerin getirdikleri ile aynıdır. O halde bu Kitab’a
iman edip tasdik etmek, herkesten çok size yaraşır. Çünkü sizler Kitab ve ilim ehli
kimselersiniz.
Aynı şekilde “beraberinizde bulunanları tasdik edici” buyruğunda şuna da
işaret vardır: Eğer bu Kitab’a iman etmeyecek olursanız, bu sizin beraberinizde bulunanları da
yalanlamanız anlamına gelir. Çünkü onun getirdiği tıpkı Mûsâ, Îsâ ve diğer Peygamberlerin
getirdikleri gibidir. Dolayısıyla sizin onu yalanlamanız, beraberinizde bulunanları yalanlamanız
demektir. Aynı şekilde elinizde bulunan kitaplarda bu Kur’ân-ı Kerîm’i getiren Peygamberin
niteliği ve onun Peygamber olarak gönderileceği müjdesi de vardır. Eğer siz bu Peygambere iman
etmeyecek olursanız, üzerinize indirilenlerin bir bölümünü yalanlamış olursunuz. Kendisine
indirilenlerin bir bölümünü yalanlayan kimse ise tamamını yalanlamış gibidir. Tıpkı bir Rasûlü
inkâr edip yalanlayanın bütün Peygamberleri yalanlamış olacağı gibi. Yüce Allah onlara bu Kitab’a iman etmelerini emredince onun zıddı olan şeyi de yasaklamıştır ki bu da onu inkar etmektir:“ve onu” yani Rasûlü ve Kur’ân-ı Kerîm’i “inkar edenlerin ilki olmayın.”“Onu inkar edenlerin ilki olmayın” ifadesi, “onu inkar etmeyin”
ifadesinden daha beliğdir. Çünkü onlar onu inkâr edenlerin ilki olurlarsa, onlardan beklenen
tavrın aksine küfre çabucak koşmuş olurlar. Böylelikle de hem kendilerinin günahlarını, hem de
onların ardından onlara uyanların günahlarını yüklenmiş olurlar.
Daha sonra Yüce Allah iman etmelerini engelleyen hususun, değersiz bedelleri ebedi mutluluğa tercih etmeleri olduğunu beyân ederek:“Âyetlerimi az bir pahaya satmayın” buyurmaktadır. “Az bir paha”
ise sahip oldukları mevkiler ve Allah’a ve Rasûlü’ne iman ettikleri takdirde kesileceğinden ve
sonunun geleceğinden korktukları mallardır. Bu nedenle onlar Allah’ın âyetlerini bunlar
karşılığında satmış, onları daha bir sevmiş ve tercih etmişlerdir.
“Yalnız Benden” yani bu konuda başkasını bana ortak etmeden “korkup sakının (takvalı olun)!” Çünkü sizler
yalnızca Allah’tan korkup sakınacak olursanız, bu sizi Allah’ın âyetlerine iman etmeyi, basit
değerlere tercih etmeye götürecektir. Bunun aksi olarak da eğer basit değerleri tercih ederseniz
bu, takvânın kalplerinizden silinip gittiğine delildir. Daha sonra Yüce Allah şöyle buyurmaktadır:
42. “Hakkı batılla bulayıp” yani karıştırıp “bile bile hakkı gizlemeyin.”
Böylelikle onlara iki şeyi yasaklamaktadır: Hakka batılı karıştırmak ve hakkı gizlemek. Çünkü
Kitab ve ilim ehlinden beklenen, hakkı batıldan ayırt etmek ve hakkı da açıkça ortaya koymaktır
ki hidâyet bulmak isteyenler bununla doğru yolu bulsunlar, sapıtmış olanlar sapıklıklarından
dönsünler ve inat edenlere karşı da delil ortaya konulmuş olsun. Çünkü Yüce Allah hakkı batıldan
ayırt etsin ve günahkârların izledikleri yollar açık seçik ortaya çıksın diye apaçık delillerini
açıklamış ve âyetlerini de etraflı bir şekilde izah etmiştir. İlim ehlinden olup bunlar ile amel
eden kimseler, Peygamberlerin halifeleri ve ümmetlerin hidâyet önderleridir. Batılı hakka
karıştırarak birini diğerinden -bile bile- ayırt etmeyenler, bildiği ve açıklamakla emrolunduğu
halde hakkı gizleyenler ise Cehennem’e çağıranlardır. Çünkü insanlar dinleri ile ilgili
hususlarda kendi âlimlerinden başkalarına uymazlar. İşte siz de kendiniz için bu iki halden
birisini seçin. Daha sonra Yüce Allah onlara şunu emretmektedir:
43. “Namazı dosdoğru” zahir ve batın şartlarına riayet ederek “kılın, zekâtı” hak edenlere “verin ve rükû edenlerle birlikte rükû edin.”
Yani namaz kılanlarla birlikte siz de namaz kılın. Çünkü siz, Allah’ın peygamberlerine ve
âyetlerine iman etmenin yanı sıra bunları da yerine getirecek olursanız, zahirî ve batınî
amelleri, yüce Ma’buda ihlâsı ile O’nun kullarına ihsanı, kalbî ibadetler ile bedenî ve malî
ibadetleri bir araya getirmiş olursunuz.
Yüce Allah’ın:“rükû edenlerle birlikte rükû edin” yani namaz kılanlarla birlikte namaz
kılın, buyruğu namazı cemaat ile kılma emrini içermekte ve bunun her bir mükellefe vacip
olduğuna delalet etmektedir. Ayrıca bu buyruktan rükûnun, namazın rükünlerinden birisi olduğu da
anlaşılmaktadır. Çünkü Yüce Allah namazdan rükû’ diye söz etmektedir. Bir ibadetten onun bir
kısmını zikrederek bahsedilmesi o kısmın, o ibadette rükün olduğunun bir delilidir.
O figli del profeta di Allāh Ya'ǭub, ricordate le continue grazie di Allāh su di voi e siatene grati; e rispettate il Mio patto stipulato con voi, riguardante la fede in Me e nei Miei messaggeri e seguire la mia dottrina. Se lo rispettate, Io manterrò ciò che vi ho promesso: Una vita agiata in questo mondo e una buona ricompensa nel Giorno della Resurrezione. E temete Me solo, e non infrangete il Mio patto.
Này hỡi người dân Isra-el tức con cháu của Y'aqub (Jacob) - vị Nabi của Allah, các ngươi hãy nhớ lại Ân Huệ của Allah đã ban bố cho các ngươi mà tạ ơn Ngài; các ngươi hãy thực hiện giao ước của các ngươi với Ngài, đó là các ngươi tin nơi Ngài và nơi các vị Thiên Sứ của Ngài đồng thời chấp hành và tuân thủ theo giáo luật của Ngài, nếu các ngươi thực hiện giao ước đó thì Ngài sẽ thực hiện giao ước của Ngài với các ngươi, đó là Ngài sẽ ban cho các ngươi cuộc sống tốt lành nơi cõi trần và sẽ ban thưởng cho các ngươi điều tốt đẹp ở cõi Đời Sau; và các ngươi hãy sợ riêng một mình Ngài chớ đừng vi phạm giao ước của các ngươi đối với Ngài.
Hijos de Jacob (Ya’qub), el profeta de Al‑lah, recuerden todos los beneficios que Al‑lah les concedió y sean agradecidos. Comprométanse a ser fieles al pacto que han sellado Conmigo, que es el de creer en Mí, en Mis mensajeros y obrar según Mis leyes. Si se atienen a su compromiso, Yo me atendré al mío y haré realidad las promesas que les he hecho: vivirán una vida agradable en este mundo y serán bien recompensados el Día de la Resurrección. Tengan temor solo de Mí y no rompan el pacto que sellaron Conmigo.
Wahai anak keturunan Nabi Allah, Yakub! Ingatlah akan nikmat-nikmat Allah yang datang bertubi-tubi kepada kalian, syukurilah nikmat-nikmat itu, dan pegang teguhlah janjimu kepada-Ku bahwa kamu akan beriman kepada-Ku, kepada rasul-rasul-Ku, dan mengamalkan syariat-syariat-Ku. Jika kamu memenuhi janji itu, niscaya Aku akan menepati apa yang telah Aku janjikan kepada kalian, yaitu kehidupan yang baik di dunia dan balasan yang baik di hari Kiamat. Takutlah hanya kepada-Ku dan jangan melanggar penjanjian-Ku.
The Surah Al-Baqarah begins by speaking of the Holy Qur'an itself, and tells us that although it provides guidance to all men, yet only true Muslims will derive a full benefit from it. The Sarah proceeds to warn the disbelievers against the grievous punishment which awaits them in the other world, and also to delineate the misdeeds of the two kinds of disbelievers - those who deny openly, and the hypocrites. Then, addressing all the three groups, it urges upon them to worship Allah alone, and, presenting the Holy Qur'an as a miracle which cannot be imitated by man, invites them to have faith in it. Next, the Surah recounts how Adam (علیہ السلام) was created to be the vice regent of Allah, and thus shows the omnipotence and wisdom of Allah so that men may realize why they must obey and worship Him and never be disobedient to Him.
Now, in the days of the Holy Prophet ﷺ there were two kinds of people among the disbelievers and the hypocrites. On the one hand were mushrikin مشرکین ، idolaters and associators who did not possess any religious knowledge, were even otherwise mostly illiterate, and followed the customs of their forefathers - for example, the inhabitants of Makkah in general whom the Holy Qur'an calls the Ummiyyun اُمیون (the illiterate). On the other hand were those who believed in the earlier prophets, had a knowledge of the earlier Divine Books like the Torah and the Evangile, and were known as being well-educated. Some of them were the followers of Sayyidna Musa (علیہ السلام) (Moses), but did not accept Sayyidna ` Isa (علیہ السلام) (Jesus) as a prophet - these were the Yahud یہود or the Jews. Others were the followers of Sayyidna ` Isa (علیہ السلام) ، but did not believe that Sayyidna Musa (علیہ السلام) was, being a prophet, divinely protected against all sin - these were the Nasara نصارا or the Christians. On account of their belief either in the Torah or the Evangel or in both, the Holy Qur'an calls these two groups Ahl al-Kitab اھل الکتاب (the people of the Book). Being well-educated, they were respected and trusted by the people around them, and their opinion had a great deal of weight. If they came to the straight path, others too could be expected to follow their example۔
The Jews predominated in Madinah and its environs. The Surah Al-Baqarah is also Madinite. So, after dealing with the idolaters and associators, it addresses the people of the Book in a special manner, from verse 40 to verse 123. Adopting a persuasive and friendly tone, the Surah refers to the noble family to which they belong and the honour which they receive from the people on account of such an affiliation; then, recounting the blessings which Allah has been showering on them, it asks them to be aware of their many misdeeds and their sins, and invites them to come to the Straight Path. All this has been said, to begin with, in a very brief manner - four verses inviting them to Islam, and three to good deeds. Then comes a long and detailed address to them, at the beginning of which, as also just before the end, occur the words, يَا بَنِي إِسْرَائِيلَ ya Bani Isra'il (0 children of Israel) -the repetition is, of course, the usual rhetorical device for making the speech persuasive.
Isra'il is a Hebrew word, signifying 'the servant of Allah'; it is also the second name of Sayyidna Ya` qub (Jacob) (علیہ السلام) . Certain scholars have remarked that among the prophets it is the Holy Prophet ﷺ alone who has several names, except for Sayyidna Ya` qub (علیہ السلام) who has two names, Ya` qub and Isra'il. The Holy Qur'an addresses the Jews here, not as the "Children of Ya` qub", but as the "Children of Isra'il", so that the title may remind them that they are the children of the 'the servant of Allah', and hence they should follow the example of their father in worshipping Allah alone and in obeying Him.
In verse 40, Allah asks the Israelites to fulfill His covenant - that is to say, the one they had made with Allah. According to Qatadah قتادہ and Mujahid مجاہد ، the following verse of the Holy Qur'an refers to this covenant which had been mentioned in Torah توراة as well (For the Covenant, see Exodus, ch. XXXIV) (165):
وَلَقَدْ أَخَذَ اللَّـهُ مِيثَاقَ بَنِي إِسْرَائِيلَ وَبَعَثْنَا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيبًا ۖ وَقَالَ اللَّـهُ إِنِّي مَعَكُمْ ۖ لَئِنْ أَقَمْتُمُ الصَّلَاةَ وَآتَيْتُمُ الزَّكَاةَ وَآمَنتُم بِرُسُلِي وَعَزَّرْتُمُوهُمْ وَأَقْرَضْتُمُ اللَّـهَ قَرْضًا حَسَنًا لَّأُكَفِّرَنَّ عَنكُمْ سَيِّئَاتِكُمْ وَلَأُدْخِلَنَّكُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ Allah made a covenant with the children of Isra'il, and We raised up from among them twelve chieftains. And Allah said, 'I am with you. Surely, if you perform the prayer, and pay the alms, and believe in My messengers and help them, and lend to Allah a good loan, I will forgive your evil deeds, and I will admit you to gardens underneath which rivers flow' (5:12).
The covenant mentions acts like prayers and alms, but the most important clause is having faith in all the messengers of Allah including the Holy Prophet ﷺ . Hence, according to the blessed Companion Ibn ` Abbas ؓ ، the covenant here signifies having faith in and obeying the Holy Prophet ﷺ (See Ibn Jarir).
As for Allah fulfilling their covenant, the verse we have just quoted (5:12) makes the meaning clear - Allah will forgive the sins of those who fulfill the terms of the covenant, and will admit them to Paradise. Verse 41 makes it quite explicit that according to the covenant it is obligatory for the Israelites to have faith in the Holy Qur'an, for, after all, it has been sent down to confirm the essential teachings of the Torah. Now, the Israelite scholars were afraid that if they told the truth in this matter, they would be going against the public sentiment, and thus lose their adherents and income both. So, these three verses exhort them to speak the truth without fear, for Allah alone is worthy of being feared.19
19. Let us add that what the Holy Qur'an confirms with regard to the Torah and the Evangile is the fact that they are the Books of Allah. As for the distortions which have from time to time been introduced into them, they are no part of the original texts, and hence the question of confirming such interpolated passages does not arise.
Injunctions and related considerations
(1) Al-Qurtubi remarks in his Commentary that Allah, in asking the Israelites to worship and obey Him, reminds them of the bounties and blessings He has showered on them, but in the case of the followers of the Holy Prophet ﷺ . He asks them to do so without mentioning His bounties: فَاذْكُرُونِي أَذْكُرْكُمْ : "Remember Me, I will remember you." (2:152)
This is a subtle suggestion which brings out the superiority of this Ummah over the others - the Islamic Ummah has a direct relationship with Allah, for it begins by recognizing the Benefactor, and through this knowledge recognizes His bounties; other peoples, on the contrary, begin by recognizing the bounties, and proceed through this medium to a knowledge of the Benefactor.
(2) Verse 40 shows that it is obligatory to fulfill the agreement one has entered into, and it is forbidden to break one's promise. The injunction has been stated explicitly in another verse: أَوْفُوا بِالْعُقُودِ : "Fulfill your agreements." (5:1)
According to a hadith reported by Muslim, those who break their promises would, before being finally punished in the other world, be humiliated before the whole human race when it assembles together on the Day of Judgment, for a flag would be placed as a stigma beside everyone who has committed this sin, and the bigger the crime, the higher would the flag be.
Also, have faith in the Qur’ān which Allah revealed to Muhammad (peace be upon him) confirming what came in the Torah, before its corruption, concerning the Oneness of Allah and the prophethood of Muhammad (peace be upon him), and do not be the first group to disbelieve. Do not exchange His signs – the verses which He has revealed – for the small price of position or leadership, and avoid His displeasure and punishment.
E credete nel Corano che ho rivelato a Muħammed ﴾pace e benedizione di Allāh su di luiﷺ﴿ a conferma di ciò che è stato rivelato nella Torāh, prima della sua corruzione, a proposito dell'Unicità di Allāh e la profezia di Muħammed ﴾pace e benedizione di Allāh su di luiﷺ.﴿. E fate attenzione a non essere i primi a rinnegarlo e non scambiate i Miei Segni rivelati per qualcosa di vile, come il potere e l'autorità. E temete la Mia ira e la Mia punizione.
Berimanlah kepada Al-Qur`ān yang telah Ku-turunkan kepada Muhammad -ṣallallāhu 'alaihi wa sallam- yang isinya selaras dengan apa yang ada di dalam Kitab Taurat -sebelum didistorsi- terkait keesaan Allah dan kenabian Muhammad -ṣallallāhu 'alaihi wa sallam-. Janganlah sekali-kali kamu menjadi golongan pertama yang kafir kepadanya, janganlah kamu menukar ayat-ayat yang telah Kuturunkan dengan harga yang murah, seperti pangkat dan jabatan, serta takutlah kamu akan murka dan azab-Ku.
Crean en el Corán que he revelado a Mujámmad r, el cual se corresponde con lo que contenía la Torá antes de que fuera tergiversada en la Unidad y Unicidad de Al‑lah, y la Profecía de Mujámmad r que allí figura fuera suprimida, y no sean los primeros en negar el Corán. No cambien las aleyas que les he revelado por cosas despreciables como el prestigio o el poder, y teman Mi cólera y Mi castigo.
(3) Verse 41 asks the Israelites not to be the first to deny the Holy Qur'an, although being a disbeliever is in itself the ultimate sin, whether one be the first or the last. The verse, in fact, suggests that the man who is the first to deny and disbelieve will not only incur the sin of his own denial but also bear the additional burden of the sin of misleading all those who follow his example; and will thus have to undergo a multiple punishment.
It follows from here that the man who is in any way responsible for others falling into any kind of sin will have to bear the burden of this sin along with the sinners; similarly, the man who in some way helps others to do a good deed will receive a reward for it along with them. Several verses of the Holy Qur'an and the ahadith of the Holy Prophet ﷺ repeatedly stress this point.
(4) Verse 41 warns the Israelites against taking a paltry price for His signs or verses (the Arabic word, Ayat آیت has both the meanings). The context makes it clear that it is forbidden to take money from people by misinterpreting or concealing the verses of the Book of Allah in order to please them or to serve their worldly interests. There is an absolute consensus of the Ummah on this point.
(5) As for the question of taking a wage for teaching the verses of the Holy Qur'an or for reporting them correctly, verse 41 is not concerned with the matter. But it is an important question in itself whether it is permissible to accept wages for teaching the Holy Qur'an. There is a divergence of views among the Fuqaha ' (jurists) in this matter. Imam Malik, Imam al-Shafi` i and Imam Ahmad ibn Hanbal رحمہم اللہ ، consider such wages to be permissible, while the great Imam Abu Hanifah (رح) and some other jurists hold them to be impermissible, for the Holy Prophet ﷺ at has forbidden the use of the Holy Qur'an as a means of livelihood. But there has been a radical change in the circumstances since then. Formerly, those who taught the Holy Qur'an used to receive a subsistence allowance from the Baytul-Mal بیت المال ، or the public exchequer of the Islamic state. But since Islamic society fell into a disorder, 20 they lost their financial support. The teaching of the Holy Qur'an to children being a full-time job, the teachers could not turn to difficult professions without interrupting this essential chain of transmitting the Word of Allah from generation to generation. In view of this situation, the jurists of the Hanafi school declared it permissible to accept wages for teaching the Holy Qur'an. According to Hidayah, the famous book of Hanafi code, this should be the rule (fatwa) these days. Later jurists have extended the permission to similar duties like leading Salah (Imamah), calling for prayers (Adhan اذان ), teaching the Hadith and the Fiqh, etc., for they are related to the teaching of the Holy Qur'an, and the survival of Islam equally depends on them. (See al-Durr al-Mukhtar, al-Shami)
20. Through the onslaught of Western imperialism and other factors.
(6) The famous Hanafi scholar Shami has, in his commentary on "al-Durr al- Mukhar” and in his own book "Shifal-` Alil", explained in great detail and with convincing arguments that the later jurists have allowed the acceptance of wages for the teaching of the Holy Qur'an etc. Only in view of an essential religious need which must be fulfilled, or the whole Islamic order would be disturbed; hence the permission should be limited only to such essential needs. It logically follows from this principle that paying or receiving wages for the recitation of the Holy Qur'an for transmitting the reward to the dead or in the interest of some worldly purpose is forbidden, for it fulfils no essential religious need. Thus, the man who recites the Holy Qur'an for wages in this manner and the man who pays him for it both commit a sin. When there is no merit earned in such a recitation, how can it be transferred to the dead? Al-Shami refers to many authoritative works like "Taj al-Shari` ah", 'Ayni's commentary on Hidayah, the marginal notes by Khayr al-Din Al-Ramali on "al-Bahr al-Ra'iq", etc., and specially cites Al-Ramali to the effect that practices like paying for the recitation of the Holy Qur'an beside the grave of a dead man or elsewhere in order to transmit the reward to him, have never been reported from the blessed Companions or their immediate successors or from other great scholars of the early centuries of Islam, and are hence an innovation (Bid'ah) in religion.
Các ngươi hãy tin nơi Qur'an được TA ban xuống cho Muhammad. Kinh Qur'an mang giáo lý Tawhid (tôn thờ một mình Allah) cũng như thông tin về sứ mạng Nabi của Muhammad tương đồng với những gì được nói trong Kinh Tawrah trước khi Kinh Tawrah bị bóp méo và sửa đổi. Các ngươi hãy coi chừng đừng để mình là nhóm người đầu tiên phủ nhận Kinh Qur'an của Ngài, và các ngươi chớ lấy những lời Mặc Khải của Ngài đổi chác với cái giá rẻ mạt và ít ỏi từ bổng lộc, chức quyền của thế gian. Các ngươi hãy sợ cơn thịnh nộ và sự trừng phạt của Ngài.
Muhammed -sallallahu aleyhi ve sellem-'e indirdiğim Kur'an'a iman edin. Zira Allah'ın birliği ve Muhammed -sallallahu aleyhi ve sellem-'in peygamberliği konuları tahrif edilmemiş olan Tevratla da uyuşmaktadır. Bunu inkâr eden ilk topluluk olmaktan sakının. İndirmiş olduğum ayetlerimi yöneticilik ve makam gibi az bir paha karşılığında değiştirmeyin. Gazabımdan ve azabımdan korkun.
The greatest favour that God bestows upon a people is to send His prophet to them, thus opening for them the road to eternal salvation. Prior to the times of the Prophet Muhammad—the last of the prophets—this favour was the privilege of the Children of Israel. However, soon their religion ceased to be something that they accepted as a matter of conscious decision, and they let it deteriorate into a set of lifeless rituals passed on from one generation to the next. With the coming of the Prophet Muhammad the reality came to light. Those whose sensitivity to truth was still alive recognized the veracity of his prophethood and followed him. But those for whom religion had become a hereditary tradition found his message unfamiliar and failed to recognize the truth when they heard it; they rejected it and turned against the Prophet. In view of the clear prophecies in the Torah of the coming of an Arab Prophet, it would not have been difficult for the Israelites to recognize the truth of his prophethood and believe in him; but to believe in him was not in their worldly interests. Over hundreds of years an ecclesiastical structure had developed, in which the Israelites had held pride of place. Being the successors of saints and prophets, they were looked up to for spiritual leadership. People also paid tribute and presented offerings to them all the year round. It appeared to them that if they accepted the Arab Prophet, their privileged religious position would come to an end and their whole profit structure would be demolished.
Croyez au Coran que J’ai révélé à Muħammad et qui est conforme à ce que contenait la Torah (`at-tawrâh(`at-tawrâtu)) avant que l’affirmation de l’Unicité d’Allah (tawħîdu Llâhi) et la Prophétie (nubuwwah (nubuwwatun)) de Muħammad qui y figurent n’aient été supprimés, et prenez garde à ne pas être les premiers à mécroire au Coran. N’échangez pas les versets que J’ai révélés en contrepartie de futilités méprisables, comme le prestige ou le pouvoir, et craignez Ma colère et Mon châtiment.
Sumampalataya kayo sa Qur'ān na pinababa Ko kay Muḥammad – ang basbas at ang pagbati ng kapayapaan ay sumakanya – na sumasang-ayon sa nasaad sa Torah bago ng pagpilipit nito kaugnay sa pumapatungkol sa paniniwala sa kaisahan ni Allāh at pagkapropeta ni Muḥammad – ang basbas at ang pagbati ng kapayapaan ay sumakanya. Mag-ingat kayo na kayo ay maging unang pangkat na tatangging sumampalataya sa kanya. Huwag kayong magpalit sa mga tanda Ko na pinababa Ko sa inyo sa isang halagang kaunti gaya ng reputasyon at katungkulan. Mangilag kayo sa galit Ko at pagdurusang dulot Ko.
Vjerujte u Kur'an koji je objavljen Muhammedu, sallallahu alejhi ve sellem, i koji se slaže sa monoteizmom i najavom Muhammedovog poslanstva sadržanom u Tevratu prije nego je Tevrat iskrivljen, i nemojte nikako biti prvi koji će u njega uznevjerovati! Nemojte ajete koje sam vam objavio za nisku cijenu mijenjati, koja se ogleda u stjeicanju ovosvjetskog ugleda ili vlasti, i čuvajte se Moje srdžbe i kazne.
The Prohibition of hiding the Truth and distorting It with Falsehood
Allah forbade the Jews from intentionally distorting the truth with falsehood and from hiding the truth and spreading falsehood,
وَلاَ تَلْبِسُواْ الْحَقَّ بِالْبَـطِلِ وَتَكْتُمُواْ الْحَقَّ وَأَنتُمْ تَعْلَمُونَ
(And mix not truth with falsehood, nor conceal the truth while you know (the truth)).
So Allah forbade them from two things; He ordered them to make the truth known, as well as explaining it. Ad-Dahhak said that Ibn `Abbas mentioned the Ayah,
وَلاَ تَلْبِسُواْ الْحَقَّ بِالْبَـطِلِ
(And mix not truth with falsehood) and said; "Do not mix the truth with falsehood and the facts with lies." Qatadah said that,
وَلاَ تَلْبِسُواْ الْحَقَّ بِالْبَـطِلِ
(And mix not truth with falsehood) means, "Do not mix Judaism and Christianity with Islam,
وَأَنتُمْ تَعْلَمُونَ
(while you know (the truth).) that the religion of Allah is Islam, and that Judaism and Christianity are innovations that did not come from Allah." It was reported that Al-Hasan Al-Basri said similarly.
Also, Muhammad bin Ishaq narrated that Ibn `Abbas said that,
وَتَكْتُمُواْ الْحَقَّ وَأَنتُمْ تَعْلَمُونَ
(nor conceal the truth while you know (the truth).) means, "Do not hide the knowledge that you have of My Messenger and what he was sent with. His description, which you know about, can be found written in the Books that you have."
It is possible that it means, "..although you know the tremendous harm that this evil will cause people, misguiding them and leading them to the Fire, because they will follow the falsehood that you mixed with the truth in your claims."
وَأَقِيمُواْ الصَّلوةَ وَآتُواْ الزَّكَوةَ وَارْكَعُواْ مَعَ الرَّاكِعِينَ
(And perform As-Salat and give Zakah, and bow down along with Ar-Raki`in.)
Muqatil said, "Allah's statement to the People of the Book,
وَأَقِيمُواْ الصَّلَوةَ
(And perform As-Salah) commands them to perform the prayer behind the Prophet ,
وَآتَوُاْ الزَّكَوةَ
(and give Zakah) commands them to pay the Zakah to the Prophet , and
وَارْكَعُواْ مَعَ الرَّاكِعِينَ
(and bow down along with Ar-Raki`in) commands them to bow down with those who bow down among the Ummah of Muhammad . Allah therefore commands the People of the Book to be with, and among the Ummah of Muhammad ." In addition, Allah's statement,
وَارْكَعُواْ مَعَ الرَّاكِعِينَ
(And bow down along with Ar-Raki`in) means, "And be among the believers performing the best deeds they perform, such as, and foremost, the prayer." Many scholars said that this Ayah (2:43) is proof for the obligation of performing the prayer in congregation (for men only). I will explain this ruling in detail in Kitab Al-Ahkam Al-Kabir, Allah willing.
Nemojte miješati istinu koju sam objavio Svojim poslanicima sa vašim lažima koje izmišljate, i nemojte kriti istinu koja je došla u vašim knjigama, a koja sadrži opis Muhammeda, sallallahu alejhi ve sellem, iako je znate i u nju ste uvjereni.
No mezclen la verdad que he revelado a Mis mensajeros con las mentiras que ustedes inventan. No callen la verdad sobre las características del profeta Mujámmad r, ya que ustedes lo conocen y saben con certeza que se refieren a él.
Janganlah kamu mencampur kebenaran -yang Aku turunkan kepada rasul-rasul-Ku- dengan kebohongan-kebohongan yang kamu buat-buat sendiri dan janganlah kamu menyembunyikan kebenaran yang ada di dalam kitab-kitab sucimu perihal sifat Muhammad -ṣallallāhu 'alaihi wa sallam-, sementara kamu mengetahuinya dan meyakini kebenarannya.
Do not hide the truth, which He revealed to His prophets, with lies and falsehood; and do not hide the truth of the description of Muhammad which came in His scripture, when you know what the truth is and are convinced of it.
Huwag kayong maglahok sa katotohanan, na pinababa Ko sa mga sugo Ko, ng anumang ginawa-gawa ninyo na mga kasinungalingan at huwag kayong magtago sa katotohanan na nasaad sa mga kasulatan ninyo na katangian ni Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – sa kabila ng pagkakaalam ninyo sa kanya at pagkatiyak ninyo sa kanya.
Các ngươi chớ đừng lấy điều chân lý mà TA đã ban xuống cho các vị Thiên Sứ của TA pha trộn với những điều dối trá và ngụy tạo, và các ngươi chớ che giấu sự thật được nói trong các Kinh Sách của các ngươi về Muhammad trong khi các ngươi biết rõ đó là sự thật.
Ne mélangez pas la vérité que J’ai révélée à Mes messagers aux mensonges que vous inventez. Ne taisez pas la vérité sur les caractéristiques du Prophète Muħammad, alors que vous le connaissez et que vous les reconnaissez avec certitude en lui.
(6) Verse 42 explicitly shows that it is not permissible to mix truth and falsehood together in such a way that the addressee falls into a confusion as to what the truth is, and that it is forbidden to conceal the truth because of fear or greed.
Imam al-Qurtubi (رح) has, in his commentary, related a very illuminating story in this context - a story which has come down to us through a chain of reliable reporters, and has been taken from the "Musnad" of Darimi.
During one of his visits to the Holy town of Madinah, the Ummayyid Caliph Sulayman ibn ` Abd al-Malik (رح) wanted to meet someone who had lived with a Companion of the Holy Prophet ﷺ ، if such a man was still alive. On being informed that Abu Hazim ؓ was the only man of this kind left in the town, he sent for him.
The Caliph said to him, "Abu Hazim, why have you shown such discourtesy and disloyalty?"
"How have I been discourteous or disloyal to you?"
"Everybody who is anybody in Madinah has come to see me, but you haven't", complained the Caliph.
"0 chief of the Muslims, may Allah protect you against saying something which is not true to the fact", replied Abu Hazim "You have not been familiar with my name before today, nor have I ever seen you. Things being what they are, how could I come to meet you? Is it disloyalty or discourtesy?"
The Caliph looked around questioningly. Imam Zuhri (رح) spoke up: "Abu Hazim is right, and you are wrong."
Changing the subject, the Caliph asked: "Abu Hazim, how is it that I don't like to die?"
"The reason is simple," Abu Hazim said "You have made your world flourish, and turned your habitation in the other world into a desert. Naturally, you don't like to leave a flourishing city for a desert."
The Caliph admitted that it was true, and came out with another question: "What would it be like when we have to appear before Allah tomorrow?"
Said Abu Hazim, "The man who has been doing good deeds will present himself before Allah like the man who returns from a travel to his loved ones, while the man who has been doing evil deeds will appear like the slave who had run away and has now been brought back to his master."
The Caliph burst into tears, and said with a sigh, "I wish we could know how Allah would deal with us."
Abu Hazim replied, "Assess your deeds in the light of the Book of Allah, and you will know."
"Which verse of the Holy Qur'an can help us to do so?"
"Here is the verse: اِنَّ الْأَبْرَارَ لَفِي نَعِيمٍ ﴿13﴾ وَإِنَّ الْفُجَّارَ لَفِي جَحِيمٍ ﴿14﴾: "Surely the righteous shall be in bliss, and the transgressors shall be in a fiery furnace." (82:13-14)
The Caliph remarked: "Allah's mercy is great; it can cover even the wrong-doers."
Abu Hazim recited another verse: إِنَّ رَحْمَتَ اللَّـهِ قَرِيبٌ مِّنَ الْمُحْسِنِينَ "Surely the Mercy of Allah is close to those who do good deeds." (7:56)
The Caliph advanced another question: "Tell me, Abu Hazim, who is the most honorable among the servants of Allah?"
"Those who are mindful of their fellow-human beings and possess the right kind of understanding to know the truth."
"Which is best among good deeds?"
"Fulfilling the obligations laid down by Allah, and keeping away from what He has forbidden."
"Which is the prayer that is likely to be accepted by Allah?"
"The prayer of a man for him who has done him some good."
"Which is the best form of charity?"
"Giving as much as one can, in spite of one's own need, to a man in misery without trying to make him feel grateful and without causing him pain by trying to put him off."
"Which is the best form of speech?"
"Speaking the truth plainly and unreservedly before the man who can harm you in some way or from whom you expect a favour."
"What kind of man is the wisest among the Muslims?"
"He whose actions are governed by obedience to Allah, and who invites others as well to it."
"What kind of man is the most stupid?"
"He who helps another man in committing some injustice, which comes to mean that he has been selling off his faith for serving the worldly interests of that man."
The Caliph agreed with all this, and then asked him pointedly, "What do you think of me?"
Abu Hazim wanted to be excused from replying to such a question, but the Caliph insisted that he should say a word of advice. Abu Hazim said: "0 chief of the Muslims, your forefathers established their rule over the people with the help of the sword and against their will, after killing hundreds of men. Having done all this, they departed from the world. I wish you could know what they themselves are saying after their death and what people are saying about them."
Fearing that the Caliph would be displeased by such plain talk, one of his courtiers rebuked Abu Hazim for having spoken so rudely. He replied: "No, you are wrong. I have not said anything rude but only what Allah has commanded us to say. For Allah has enjoined upon the ` ulama' to speak the truth before the people and not to conceal it." And he recited this verse of the Holy Qur'an لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ : "You shall make it clear to the people and not conceal it." (3:187)
The Caliph asked, Wright how can we reform ourselves now?"
Abu Hazim said, "Give up your pride, acquire a spirit of fellow-feeling for the people, and give them justly what is due to them."
Abu Hazim, is it possible that you come to live with us?"
"May Allah protect me from it!"
"Why?"
"Because I am afraid that if I live with you, I might begin to like your wealth and your grandeur, and have to suffer a grievous punishment for it in the other world."
"Well, is there anything you need? What can we do for you?"
"Yes, I have a need. Please help me to save myself from Hell and to enter Paradise."
"This is not in my power."
"Then, there is nothing you can do for me."
The Caliph asked him to pray for him. Abu Hzim made this prayer: "0 Allah, if you approve of Sulayman, make the well-being of this world and the next easily accessible to him; but if he is your enemy, drag him by the hair towards the deeds you approve of."
The Caliph then asked him for some special advice. Abu- H-azim said: "I shall make it short. You should have the fear of your Lord and reverence for Him to the degree that He never finds you present at the place He has forbidden, and never finds you absent from the place where He has commanded you to be."
Later on, the Caliph sent one hundred gold dinars to him as a present. Abu Hazim sent the money back with a letter, saying: "If these dinars are the wages for my words, then blood and pork are, in my eyes, cleaner than this money. If you believe that this money is my due from the public exchequer, then there are hundreds of ` Ulama' and servants of Islam. If you have sent the same amount to each one of them, I can accept the money, otherwise I do not need it."
Abu Hazim's refusal to accept the wages for giving advice clearly shows that taking wages for an act of worship or obedience to Allah is not permissible.
E non mescolate la verità che ho rivelato ai Miei Messaggeri con le vostre calunnie e menzogne, e non nascondete la verità menzionata nei vostri libri riguardo le caratteristiche di Muħammed ﴾pace e benedizione di Allāh su di luiﷺ﴿, nonostate la vostra conoscenza e certezza ﴾della sua profezia﴿.
-Resullerime indirdiğim- hakkı, atmış olduğunuz yalanlarla karıştırmayın. Emin ve kesin olarak onu bildiğiniz halde kitaplarınızda gelen Muhammed -sallallahu aleyhi ve sellem-'in hak olan vasıflarını gizlemeyin.
Rukünleri, farzları ve sünnetleri ile birlikte namazı tam bir şekilde eda edin. Allah'ın sizin elinize vermiş olduğu malların zekâtını çıkartıp verin. Muhammed -sallallahu aleyhi ve sellem-'in ümmetinden itaat edenlerle birlikte Allah'a itaat edin.
Obavljajte namaz potpuno, poštujući njegove ruknove, vadžibe i sunnete, i dajte zekat iz vašeg imetka koji je Allah učinio u vašim rukama, i pokoravajte se Allahu sa sljedbenicima poslanika Muhammeda, sallallahu alejhi ve sellem, koji se pokoravaju.
Magsagawa kayo ng pagdarasal nang ganap ayon sa mga saligan nito, mga kinakailangan dito, at mga sunnah dito. Magpalabas kayo ng zakāh ng mga yaman ninyo na inilagay ni Allāh sa mga kamay ninyo. Magpasakop kayo kay Allāh kasama sa mga nagpapasakop sa Kanya kabilang sa Kalipunan ni Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan.
Tunaikanlah salat secara sempurna dengan melaksanakan rukun-rukunnya, wajib-wajibnya dan sunah-sunahnya, bayarkanlah zakat harta yang telah Allah berikan kepada kalian, dan tunduklah kalian kepada Allah bersama umat Muhammad -ṣallallāhu 'alaihi wa sallam- yang tunduk kepada-Nya.
Establish the prayers properly with its obligatory and recommended parts; give Zakat from your wealth, which Allah has put in your hands; and be humble to Allah with those who are humble of Muhammad’s nation (peace be upon him).
In the last three verses and of these four, Allah reminds the Israelites of the blessings He has bestowed upon them, and invites them to Islam and to good deeds. The earlier three verses were concerned with the true faith and doctrines; the present verses speak of good deeds, mentioning only the most important of them. It was usually the love of money and power that made it difficult for the Jews, especially for their scholars, to accept Islam. The verses prescribe the remedy for the twin diseases - they should fortify themselves with Sabr صبر (patience) and Salah نماز (prayer).
"Patience" is a very weak translation of the Arabic word Sabr صبر ، which has three connotations: (a) bearing pain and misfortune patiently (b) restraining oneself from sin (c) being steadfast in obeying Allah.
Now, patience, in this wide sense, is the perfect remedy for the love of money. For, money cannot be an end in itself, but is sought only as a means of satisfying one's appetites; when a man has made a firm resolve not to follow his appetites like a slave, he will no longer need much money, nor will the love of money blind him to the distinction between his gain and loss. Similarly, Salah نماز is the remedy for ambition and the love of power. For, outwardly and inwardly both, Salah نماز involves the exercise of humility; naturally, the more one tries to perform it in the proper manner, the more it purifies him of the love of money and power, and of ambition and pride. These being the real substance of all spiritual disorder in man, once they are brought under control, it becomes easy for one to accept Islam and to be steadfast in one's faith.
Let us add that while patience (Sabr) requires only the restraining or giving up of excessive appetites and unnecessary desires, Salah, in addition to all this, further requires the performance of certain actions, and also a temporary renunciation of perfectly lawful desires and of many human needs which the Shari'ah allows one to fulfill, e.g., eating, drinking, speaking, walking etc. - and, at that, making such a renunciation five times during the day and the night regularly at fixed hours. Thus, Salah means performing certain prescribed actions and restraining oneself from all lawful or unlawful activities at fixed hours.
Once a man has decided to give up unnecessary desires, the instinctive urge itself loses its intensity in a few days. So, the exercise of patience is not, after all, so difficult. But offering Salah نماز entails submitting oneself to the conditions laid down by the Shari` ah, observing the fixed hours, and giving up the basic human activities and desires, all of which is quite exacting for the instinctive disposition of man. So, one may very well raise an objection here: for the purpose of making it easy for a man to accept Islam and to be steadfast in his faith, the Holy Qur'an prescribes Sabr صبر and Salah نماز ، but to use this remedy is in itself a difficult thing, specially the Salah and its restriction - now, how can this difficulty be overcome? The Holy Qur'an admits that performing Salah نماز regularly and steadfastly is, no doubt, exacting, and proceeds to show the way out of this impasse - Salah نماز is not a burden to the humble in heart.
To know the effectiveness of the remedy, we must know the disease, and find out why Salah نماز should be so burdensome. The human heart loves to roam about freely in the vast spaces of thought and fancy; all the organs of the human body being subservient to the heart, it requires them to be equally free. On the other hand, Salah نماز demands the renunciation of such freedom, - and prohibits eating, drinking, walking, talking etc. - a restriction which annoys the heart and is also painful for the human organs governed by it.
In short, Salah نماز is burdensome because the heart enjoys to keep the faculties of thought and imagination in a continuous motion. Motion being the disease, it can only be remedied by its opposite - restfulness. Hence, the Holy Qur'an prescribes Khushu-` (خشوع) a word which we have rendered into English by the phrase "humbleness in heart", but which actually signifies "the restfulness of the heart."
Now, the question arises as to how one can acquire this "restfulness of the heart." Everyone knows through his own experience that, if one deliberately tries to empty one's heart of all kinds of thoughts and fancies, the effort rarely succeeds. The only way to achieve it is that since the human mind cannot move in two directions simultaneously, one should make it absorb itself in one thought alone so that all other thoughts may disappear by themselves without any effort on one's part. So, having prescribed "the restfulness of the heart", the Holy Qur'an also prescribes a particular thought which will, if one absorbs oneself in it, drive away all other thoughts: once the movement of thought and fancy has been reduced to the restfulness of the heart, the performance of Salah نماز becomes easy; regularity in offering the ordained prayers gradually cures the disease of pride and ambition, and thus the way to the perfecting of one's faith grows smooth. Such is the well-ordered and beautifully integrated art of spiritual medicine that the Holy Qur'an has given us! 21
21. As against this stand the fanciful systems of thought - concentration, wearing a pseudo-mystical look and some-times an Eastern make-up but all spawned in the Angst-ridden West - things like Yoga and Transcendental Meditation, which serve only to derange an already disordered psyche.
Now, the thought in which one should immerse oneself in order to acquire "the restfulness of the heart" has been explained by the Holy Qur'an in describing "the humble in heart" - they are the people who bear in mind that they are to meet their Lord, when they shall receive the reward for their obedience, and also bear in mind that they are to return to Him, when they shall be required to present an account of their deeds. These twin thoughts produce hope and fear in the heart, and hope and fear are the best agents for inducing a man to devote himself to good deeds.
The prayer which the Holy Qur'an prescribes is not a mere contemplation or meditation. Al-Sala-h: الصلوة ، in the terminology of Shari'ah, is a definite form of ` Ibadah عبادت or worship, the mode of which is divinely ordained. As often as the Holy Qur'an insists on the performance of the Salah نماز ، it employs the word Igamah اِقامہ ، except in one or two instances. Lexically, the word means "making a thing straight, or keeping it firmly in its place." A tree or a wall or anything which is vertical and straight, usually lasts long in its place; so, the word also signifies "establishing a thing or making it perpetual." Thus, the conjunction of the two words, Salah نماز and Igamah اِقامہ ، in the Holy Qur'an and the Hadith signifies, not merely offering the prayer, but performing the five ordained prayers steadfastly in the prescribed form at the prescribed hours and fulfilling all the necessary conditions. The Holy Qur'an and the Hadith speak of the great rewards and blessings one can hope to receive for offering Salah نماز ، and of other benefits which flow from it, but all of them are tied up with Igamah اقامہ in the sense which we have just explained.
For example, the Holy Qur'an says: إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ: "The Salah نماز restrains one from indecency and evil." (29:45)
The prescribed prayer will bear these fruits only when one has been performing it in the full sense of Iqamah اقامہ . It follows from it that if one finds people who are quite regular in offering their prayers indulging in immodest or even evil activities, one should not have misgivings about the veracity of this verse, for these people have, no doubt, been praying, but not been observing the conditions of Iqamah اقامہ .
Verse 43 also speaks of paying Zakah, the prescribed alms. Now, lexically speaking, the Arabic word ; زَّكَاةَ : Zakah has two significations: (a) to purify (b) grow. Zakah is not a tax levied by the State or society, but, in the terminology of the Shari'ah, means that portion of one's belongings which is set apart and spent in total accord with the injunctions of the Shari'ah.
This verse is addressed to the Israelites, and does not by itself show that offering prayers and paying alms was obligatory for them before the days of Islam. But the following verse:
لَقَدْ أَخَذَ اللَّـهُ مِيثَاقَ بَنِي إِسْرَائِيلَ وَبَعَثْنَا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيبًا ۖ وَقَالَ اللَّـهُ إِنِّي مَعَكُمْ ۖ لَئِنْ أَقَمْتُمُ الصَّلَاةَ وَآتَيْتُمُ الزَّكَاةَ
Allah made a covenant with the Israelites and raised among them twelve chieftains. And Allah said, 'I am with you. Surely, if you perform Salah and pay Zakah. (5:12)
does show that the two things were obligatory for them, even if the external modes might have been different.
The verse proceeds to say: "Bow down with those who bow (in worship)." Lexically, the Arabic word Ruku رکوع ` means "to bow down", and may hence be applied even to prostrating oneself (Sajdah سجدہ), which is the ultimate form of bowing down. But in the terminology of the Shari'ah it pertains to the particular form of bowing down which has been prescribed for Salah.
One may well ask why this particular gesture has been chosen for a special mention from among the different gestures involved in the Salah نماز . We would reply that it is a metonymy for Salah, and a part has been made to stand for the whole - just as in verse 17:78: قُرْآنَ الْفَجْرِ: "the recitation of the Qur'an in the morning" refers to the morning prayers, and on several occasions in some Hadith narrations the use of the word Sajdah سجدہ covers one set of movements (Rak'ah) in Salah نماز or even to the whole of it. Thus, the verse actually means: "Offer Salah نماز along with those who offer Salah نماز ."
Salah نماز with Jama’ ah: (congregation)
Then, there is a more comprehensive explanation for the specific reference to "bowing down" (Ruku` رکوع). The form of the ritual prayers ordained for the Israelites and others included prostrating oneself (Sajdah سجدہ), but not bowing down. This particular way of bowing down called Ruku رکوع ` is peculiar to the Islamic Salah نماز alone. Hence, Raki` in راکعین or those who bow down (in worship) are, obviously enough, the members of the Islamic Ummah, and the verse, in effect, asks the Israelites to accept Islam, and to offer their prayers along with the Muslims.
The command, أَقِيمُوا الصَّلَاةَ : "Be steadfast in Salaih", shows that Salah نماز is obligatory. The other command, وَارْكَعُوا مَعَ الرَّاكِعِينَ : "Bow down with those who bow (in worship) ", establishes that Salah is to be offered in the company of other Muslims (Jama` ah).
A very important question arises here - what is the degree of the obligation intended in this injunction? There is a difference of views among the Fuqaha’ (jurists) on this point. According to a large body of blessed Companions, their successors and of the jurists of the ummah, it is necessary (wajib واجب) to offer Salah نماز in a congregation, and it is a sin to give up the Jama` ah. Some of the blessed Companions have gone to the length of holding that it is not permissible to offer Salah نماز all by oneself without a proper excuse allowed by the Shari'ah. Verse 43, in its literal connotation, provides an argument in favour of this view. Moreover, certain hadith narrations too seem to suggest that the Jama` ah is necessary (Wajib واجب ). For example, a hadith reported by Abu Dawud (رح) says that for a man living near a mosque Salah is permissible only in the mosque.
According to another hadith reported from the blessed Companion Abu Hurayrah ؓ by Imam Muslim (رح) ، a Companion who was blind asked the Holy Prophet ﷺ for the permission to offer Salah نماز in his house, for there was no one to take him to the mosque and to bring him back. The Holy Prophet ﷺ allowed him to do so, but, as he was leaving, asked him if he could hear the call for the prayers in his house. He said that he could. The Holy Prophet ﷺ remarked: "In that case, you must come to the mosque. Another narration of the same hadith as reported by Abu Dawud (رح) adds that the Holy Prophet ﷺ said: "Then, I see no room for making a concession in your case." Similarly. al-Qurtubi cites a hadith from the blessed Companion Ibn ` Abbas ؓ who reports that the Holy Prophet ﷺ once said: من سمع الندا، فلم یجب فلا صلاة لہ الا من عذر "The man who hears the call for the prayers but does not go to the mosque for the Jam-a'ah, has not offered his prayers at all, except that he should have some valid excuse." On the basis of such ahadith, Companions like ` Abdullah ibn Masud ؓ and Aba Musa al-Ash` ari ؓ ، have ruled that if a man lives close enough to a mosque to hear the call for prayers and yet does not attend the Jama` ah without a valid excuse, his offering of the Salah نماز at home is not acceptable. (Let us explain that hearing the call refers to the call made by a man possessing an average voice, and not to that made by a man with an extraordinarily loud voice or broadcast by a loudspeaker). Presented this far were arguments advanced by our revered elders who consider that Salah نماز with is wajib واجب or necessary.
On the other hand, the majority of the blessed Companions, their successors and later jurists hold that the Jama` ah is a Sunnah which has been particularly emphasized (Mu'akkadah مؤَکَّدَہ), and that among the Sunnah of this kind it is, like the Sunnah offered in Fajr فجر Salah نماز ، the most emphasized so as to come very close to being necessary. On the basis of certain other verses and Hadith narrations, they interpret the imperative in "bow down with those who bow" as intended for emphasis only. As for the ahadith which appear to be saying that it is just not permissible for those who live near a mosque to offer their Salah نماز at home, they say that these only mean that this is not the perfect way to offer the prayers.
The most comprehensive explanation of the matter has been provided by the blessed Companion ` Abdullah ibn Masud ؓ ، as reported by Imam Muslim (رح) : "The man who wishes to meet Allah tomorrow (i.e. the Day of Judgment) as a true Muslim, should offer these (five) prayers regularly and steadfastly in a place where the call for the prayers is habitually made (i.e. a mosque), for Allah has laid down for your Prophet ﷺ certain ways of good guidance (Sunnan al-Huda), and offering the five prescribed prayers with the Jama` ah is one of them. If you offer these prayers at home," he added pointing towards a man, "as he does, keeping away from the Jama'ah, you will have forsaken the Sunnah of your Prophet ﷺ ، and if you forsake the Sunnah of your Prophet ﷺ ، you will go astray. The man who (performs the wudu' وضو or ablution and cleanses himself in the proper manner, and then) goes to a mosque, for every step that he takes, Allah forgives one of his sins, adds one good deed to his account and promotes him one rank higher. Our company was such that there was not a single man, except for people known for their hypocrisy who would offer their prayers at home away from the Jama-'ah, so much so that even when a man was ill or unable to walk, he was brought to the mosque with his hands resting on the shoulders of two men, and made to stand in the row of those who were praying."
This statement fully brings out the great importance of the Jama` ah, but at the same time defines its exact position by including it among the "ways of good guidance" (Sunan al-Huda) which are, in the terminology of the Fuqaha’ (jurists), called Al-Sunan al-Mu'akkadah سنن المؤکدہ (the Sunnah on which the greatest emphasis has been placed). Thus, if a man does not go to the mosque for Jama` ah and offers Salah نماز at home without having proper excuse like illness, his prayers will be valid, but he will have earned the displeasure of Allah for having given up a Sunnah which comes under the category of Mu'akkadah. If neglecting the Jama` ah becomes habitual for him, he will be committing a grave sin. If all the people living in the vicinity of a mosque leave it deserted and offer their prayers at home, they become, in the eyes of the Shari` ah, liable to punishment. Qadi ` Iyad says that if persuasion fails to mend such people, they must be challenged by a show of force. (Qurtubi)
E praticate la Salēt con devozione secondo i suoi fondamenti, i suoi obblighi e nei minimi dettagli, ed elargite la Zakēt prelevando dai beni che Allāh vi ha concesso, e sottomettetevi ad Allāh insieme a coloro che sono a Lui sottomessi, nella comunità di Muħammed ﴾pace e benedizione di Allāh su di luiﷺ.﴿.
Accomplissez parfaitement la prière, en exécutant l’ensemble de ses piliers, ses obligations et les recommandations prophétiques. Acquittez-vous de l’aumône légale en la prélevant des richesses qu’Allah vous a accordées et soumettez-vous à Allah avec ceux de la communauté de Muħammad qui se soumettent à Lui.
Và các ngươi hãy thực hiện và duy trì lễ nguyện Salah một cách chu đáo qua các nghi thức Rukun (trụ cột), các nghi thức Wajib (bắt buộc) và các nghi thức Sunnah (khuyến khích) của nó; các ngươi hãy đóng Zakah tức các ngươi hãy trích một phần từ nguồn tài sản mà Allah đã ban cho các ngươi để phân phát cho người nghèo và khó khăn; và các ngươi hãy hạ mình kính cẩn trước Allah cùng với những người hạ mình kính cẩn trước Allah trong đám tín đồ của Muhammad.
Cumplan con la oración, ejecutando todos sus pilares, sus obligaciones y las recomendaciones proféticas. Cumplan con el pago de caridad obligatoria tomándola de las riquezas que Al‑lah les ha concedido y sométanse a Al‑lah junto a aquellos del pueblo de Mujámmad que se someten a Al‑lah.
Quanto è detestabile ordinare agli altri di essere credenti e fare del bene, mentre voi rinnegate ciò, allontanandovi, dimenticando voi stessi; mentre voi leggete la Torāh, consapevoli dei suoi contenuti che riguardano seguire la religione di Allāh e credere ai suoi Messaggeri. Non traete vantaggio dal vostro intelletto?
An admonition to preachers without practice
Verse 44 addresses the religious scholars of the Jews, and reprimands them for a strange contradiction in their behaviour - they used to advise their friends and relatives to follow the Holy Prophet ﷺ and to be steadfast in their Islamic faith, which shows that they regarded Islam as the true faith, but, being enslaved to their desires, were not prepared to accept this faith themselves, although they were regular readers of the Torah and knew how emphatically it denounces the scholar who does not act upon his knowledge. Though externally addressed to the Jewish scholars, the verse, in a larger sense, condemns all those who preach good deeds to others but do not act upon this principle, who ask others to have fear of Allah but show no such fear in their own behaviour. The Hadith speaks in detail of the dreadful punishments these men will have to bear in the other world. The blessed Companion Anas ؓ reports that on the Night of the Ascension (معراج), the Holy Prophet ﷺ passed by some people whose lips and tongues were being cut with scissors made of fire; on being questioned as to who they were, the Archangel Jibra'il (علیہ السلام) (Gabriel) explained that they were certain avaricious preachers of the Holy Prophet's Ummah who made others to good deeds but ignored themselves. (Ibn Kathir). According to a hadith reported by Ibn ` Asakir, certain people living in Paradise will find some of their acquaintances in the fire of hell, and ask them, "How is it that you find yourselves in hell, while we have attained Paradise just on account of the good deeds we had learnt from you"; those in hell will reply: "We used to say all that with our tongues, but never acted upon what we said." (Ibn Kathir)
All this should not be taken to mean that it is not permissible for a man who has himself been slack in good deeds, or is in some way a transgressor, to give good counsel or preach to others, nor that a man who has been indulging in a certain sin may not try to dissuade others from committing that sin. For, doing a good deed is one form of virtue, and persuading others to do this good deed is another form of virtue in its own right. Obviously, if one has given up one form of virtue it does not necessarily follow that he should give up the other form as-well. For example, if a man does not offer his prescribed Salah نماز ، it is not necessary for him to give up fasting too. Similarly, if a man does not offer his prayers, it does not argue that he should not be allowed to ask others to offer their prayers. In the same way, doing something prohibited by the Shari'ah is one kind of sin, and not to dissuade those whom he can influence from this misdeed is another kind, and committing one kind of sin does not necessarily entail committing the other sin as well. (Ruh al-Ma'an~i (
Imam Malik (رح) has cited Sa’ id ibn Jubayr ؓ as saying that if everyone decides to refrain from persuading others to good deeds and dissuading them from evil deeds on the assumption that he himself is a sinner and can have no right to preach to others until and unless he has purged himself of all sins, there would be no one left to give good counsel to people, for who can be totally free of sins? According to Hasan (رح) of Basra, this is exactly what Satan wants that, obsessed by this false notion of purity, people should neglect their obligation to, provide religious instruction and good counsel to others. (Qurtubi)
Maulana Ashraf ` Ali Thanavi (رح) used to say that when he became aware of a certain bad habit in himself, he would expressly denounce this particular tendency in his sermons so that the barakah of the sermon should help him to get rid of it.
In short, verse 44 does not imply that the man who has been indifferent to good deeds in his own life is not allowed to preach or to give good counsel, but that the man who preaches should not neglect good deeds in his own life. Now, a new question arises here - it is not permissible for a preacher and non-preacher alike to neglect good deeds, then why should the preacher alone be specifically discussed in this context? We would reply that such negligence is, no doubt, impermissible for both, but the crime of the preacher is more serious and reprehensible than that of the non-preacher, for the former commits a crime knowing that it is crime, and cannot plead ignorance as an excuse. On the contrary, the non-preacher, especially if he is illiterate , may be committing the sin of not trying to acquire knowledge, but, as far as the transgression of the Shari'ah is concerned, he can, to a certain degree plead ignorance of the law as his excuse. Moreover, if a scholar or a preacher commits a sin, he is actually mocking at the Shari'ah. The blessed Companion Anas ؓ reports from the Holy Prophet ﷺ that on the Day of Judgment, Allah will forgive illiterate and ignorant people much more readily than He will the scholars.
Thật là điều tồi tệ và xấu xa cho việc các ngươi bảo ban người khác tin và hành thiện nhưng bản thân các ngươi lại không làm trong khi các ngươi là những người đọc hiểu Kinh Tawrah và biết rõ điều lệnh trong đó, chẳng lẽ các ngươi không hiểu gì cả hay sao?
44- İnsanlara iyiliği emredip de kendinizi unutuyor musunuz? Hâlbuki Kitab’ı da okuyup
duruyorsunuz. Hâlâ akıllanmayacak mısınız?
44. “İnsanlara iyiliği” yani imanı ve hayrı “emredip de kendinizi unutuyor musunuz?”
Yani kendinize bunları emretmeyi terk mi ediyorsunuz? “Hâlbuki Kitab’ı da okuyup duruyorsunuz. Hâlâ akıllanmayacak mısınız?”(Arapçada bağlamak anlamına gelen)“akl”a bu adın veriliş sebebi kişinin onun vasıtası ile kendisine fayda sağlayacak hayırlı şeyleri bağlaması ve onun sayesinde kendisine zarar verecek şeylerden uzak kalmasıdır. Akıl kişiye emrettiği şeyi ilk yapanın kendisi olmasını, yine vazgeçilmesini istediği şeyden de ilk vazgeçenin kendisi olmasını söyler. Buna göre bir kimse başkasına hayır olan bir şeyi emretmekle birlikte kendisi o şeyi yapmazsa yahut başkasını bir kötülükten alıkoyarken kendisi o kötülüğü terk etmeyecek olursa bu, o kimsenin akılsız ve cahil olduğunun bir delilidir. Özellikle de bunun farkında ise artık ona karşı delil gereği gibi ortaya konulmuş demektir.
Bu âyet her ne kadar İsrailoğulları sebebi ile inmiş ise de herkes hakkında umumidir. Çünkü Yüce Allah şöyle buyurmaktadır: “Ey iman edenler! Yapmayacağınız şeyi niçin söylersiniz? Yapmayacağınız şeyi söylemeniz Allah’ın nezdinde büyük bir gazabı gerektirir!”(es-Saff, 61/2-3)
Âyet-i kerimedeki bu emir, kendisi amel etmeyenin, iyiliği emredip kötülükten alıkoymayı terk
edeceği anlamında değildir. Zira ayet sadece iki yönlü görev ile ilgili kusurdan dolayı azarlama
içermektedir. Bilindiği gibi insanın iki görevi vardır. Bir, başkasına emir vermesi ve
yasaklaması, bir de kendisine emir verip yasaklaması. Bunlardan herhangi birisini terk etmek
diğerini terk etmeye ruhsat değildir. Çünkü en mükemmel olan, insanın her iki görevi de yerine
getirmesindedir. Tam eksiklik de her ikisini birlikte terk etmesindedir. Bunlardan birisini
yerine getirip diğerini yerine getirmemesi ise birinci mertebeye ulaşmıyor ise de ikincisinden
daha iyidir. Aynı şekilde nefisler sözü ile davranışı birbirine aykırı olan kimselere itaat
etmemek gibi fıtrî bir özelliğe sahiptir. Dolayısıyla da insanların davranışları örnek almaları,
kuru sözlere uymalarından daha ileri derecededir.
"Mengapa kamu suruh orang lain (mengerjakan) kebajikan, sedang kamu
melupakan diri (kewajiban)mu sendiri, padahal kamu membaca al-Kitab
(Taurat). Maka tidakkah kamu berpikir?" (Al-Baqarah: 44).
(44) ﴾ أَتَأۡمُرُونَ ٱلنَّاسَ بِٱلۡبِرِّ ﴿ "Mengapa kamu suruh orang lain mengerja-kan kebajikan," yakni dengan keimanan dan kebaikan, ﴾
وَتَنسَوۡنَ أَنفُسَكُمۡ ﴿ "sedang kamu melupakan diri (kewajiban)mu sendiri," maksudnya ka-lian meninggalkannya padahal kalian memerintahkannya kepada orang lain, padahal ﴾
وَأَنتُمۡ تَتۡلُونَ ٱلۡكِتَٰبَۚ أَفَلَا تَعۡقِلُونَ ﴿ "kamu membaca al-Kitab (Taurat)? Maka tidakkah kamu berpikir?" Dinamakan akal itu sebagai akal karena ia dipakai untuk berpikir kepada kebaikan yang ber-manfaat untuknya, dan sadar dengannya dari hal-hal yang me-mudaratkan dirinya, dan hal tersebut dibuktikan bahwa akal meng-anjurkan kepada pemiliknya untuk menjadi orang yang pertama melakukan apa yang diperintahkan dan orang yang pertama me-ninggalkan apa yang dilarang. Maka barangsiapa yang memerin-tahkan orang lain kepada kebaikan lalu dia tidak melakukannya atau melarang dari kemungkaran namun dia tidak meninggalkan-nya, maka hal itu menunjukkan tidak adanya akal padanya dan kebodohannya, khususnya bila dia telah mengetahui akan hal itu, dan hujjah benar-benar telah tegak atasnya. Dan ayat ini walaupun turun terhadap Bani Israil namun ia bersifat umum kepada setiap orang, karena Allah تعالى berfirman,
﴾ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لِمَ تَقُولُونَ مَا لَا تَفۡعَلُونَ 2 كَبُرَ مَقۡتًا عِندَ ٱللَّهِ أَن
تَقُولُواْ مَا لَا تَفۡعَلُونَ 3 ﴿
"Wahai orang-orang yang beriman, kenapa kamu mengatakan se-suatu yang tidak kamu kerjakan? Amat
besar kebencian di sisi Allah bahwa kamu mengatakan apa yang tidak kamu kerjakan." (Ash-Shaff: 2).
Dalam ayat ini tidak ada suatu indikasi pun yang menun-jukkan bahwasanya seseorang bila tidak
melakukan apa yang diperintahkan kepadanya, maka dia boleh meninggalkan ajakan kepada kebaikan
dan melarang dari yang mungkar, karena ayat itu menunjukkan suatu kecaman berkaitan dengan kedua
kewajiban tersebut. Bila tidak seperti itu, maka suatu hal yang telah diketahui bahwasanya
setiap manusia memiliki dua kewajiban yaitu meme-rintah orang lain dan melarangnya, dan
memerintah dirinya sendiri dan melarangnya. Maka meninggalkan salah satu dari kedua ke-wajiban
itu bukanlah suatu keringanan untuk meninggalkan yang lainnya, karena idealnya adalah seseorang
mampu melakukan kedua kewajiban itu dan demikian juga sangat aib sekali bila sese-orang
meninggalkan keduanya. Adapun jika dia melakukan salah satu dari kedua kewajiban itu tanpa
lainnya, maka dia tidaklah dalam posisi yang ideal dan tidak pula pada posisi sangat aib. Lebih
dari itu, diri manusia memang diciptakan dengan kecenderungan tidak respek untuk tunduk kepada
orang yang perbuatannya ber-tentangan dengan perkataannya, maka peniruan mereka dengan perbuatan
adalah lebih kuat daripada peniruan mereka dengan sekedar perkataan saja.
Alangkah buruknya bila kamu menyuruh orang lain beriman dan berbuat baik, sementara kamu sendiri berpaling darinya dan melupakan dirimu sendiri. Padahal kamu bisa membaca Taurat dan mengetahui isinya yang memerintahkan untuk mengikuti agama Allah dan mempercayai Rasul-Rasul-Nya. Tidakkah kamu menggunakan akal sehatmu?!
Siz kendi nefislerinizi unutarak yüz çevirdiğiniz halde başkalarına imanı ve hayır işlemeyi emretmenizden daha kötü ne olabilir. Sizler Tevrat’ı okuyorsunuz, onda Allah'ın dinine ve resullerini tasdik etmeye ittiba etmenin emredildiğini biliyorsunuz. Akıllarınızı kullanmıyor musunuz?!
Qué indecencia que ordenen a los otros tener fe y hacer el bien mientras ustedes mismos se abstienen de hacerlo, aun cuando recitan la Torá y conocen los mandatos que contiene: obedecer a Al‑lah y dar crédito a Sus mensajeros. ¿No usan ustedes su inteligencia?
Kako je samo ružno da drugima naređujete da vjeruju i dobro čine, dok se vi od toga okrećete i sebe zaboravljate, premda vi Tevrat učite! Znate za Allahovu naredbu u Tevratu da se Njegova vjera slijedi, i da se u Njegove poslanike vjeruje, pa zar nećete koristiti razume svoje?
Qu’il est laid que vous ordonniez à autrui d’avoir la foi et de faire le bien alors que vous-mêmes vous vous en abstenez, et ce malgré que vous récitiez la Torah en connaissant l’ordre qu’elle contient se conformer à l’ordre d’Allah et d’accorder du crédit à Ses messagers. Ne vous servez-vous donc pas de votre intelligence ?
What is more immoral than telling others to have faith and do good when you, upon reading the Torah, turn away from it and forget it yourselves, while knowing that it orders you to follow Allah’s religion and have faith in His prophets? Have you then no sense?
Kay pangit na mag-utos kayo sa iba sa inyo ng pagsampalataya at paggawa ng kabutihan at umayaw kayo roon, habang mga nakalilimot sa mga sarili ninyo samantalang kayo ay nagbabasa ng Torah, habang nakaaalam sa nasaad dito na pag-uutos ng pagsunod sa relihiyon ni Allāh at paniniwala sa mga sugo Niya! Kaya hindi ba kayo nakikinabang sa mga pang-unawa ninyo?
The Condemnation of commanding Others to observe Righteousnesswhile ignoring Righteousness
Allah said, "How is it, O People of the Book, that you command people to perform Al-Birr, which encompasses all types of righteousness, yet forget yourselves and do not heed what you call others to And you read Allah's Book (the Tawrah) and know what it promises to those who do not fulfill Allah's commandments.
أَفَلاَ تَعْقِلُونَ
(Have you then no sense) of what you are doing to yourselves, so that you might become aware of your slumber and restore your sight from blindness" `Abdur-Razzaq said that Ma`mar stated that Qatadah commented on Allah's statement,
أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ
(Enjoin you Al-Birr (piety and righteousness and every act of obedience to Allah) on the people and you forget (to practise it) yourselves,) "The Children of Israel used to command people to obey Allah, fear Him and perform Al-Birr. Yet, they contradicted these orders, so Allah reminded them of this fact." As-Suddi said similarly. Ibn Jurayj said that the Ayah:
أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ
(Enjoin you Al-Birr on the people) "Is about the People of the Book and the hypocrites. They used to command people to pray and fast. However, they did not practice what they commanded others. Allah reminded them of this behavior. So whoever commands people to do righteousness, let him be among the first of them to implement that command." Also, Muhammad bin Ishaq narrated that Ibn `Abbas said that,
وَتَنسَوْنَ أَنفُسَكُمْ
(And you forget yourselves,) means, "You forget to practice it yourselves,
وَأَنتُمْ تَتْلُونَ الْكِتَـبَ أَفَلاَ تَعْقِلُونَ
(While you recite the Scripture (Tawrah)! Have you then no sense) You forbid the people from rejecting the prophethood and the covenant that you have mentioned with you in the Tawrah, while you yourselves have forgoten it, meaning that `you have forgotten the covenant that I made with you that you will accept My Messenger. You have breeched My covenant, and rejected what you know is in My Book.' "
Therefore, Allah admonished the Jews for this behavior and alerted them to the wrongs that they were perpetrating against themselves by ordering righteousness, yet refraining themselves from righteousness. We should state that Allah is not criticizing the People of the Book for ordering righteousness, because enjoining good is a part of righteousness and is an obligation for the scholars. However, the scholar is himself required to heed, and adhere to, what he invites others to. For instance, Prophet Shu`ayb said,
وَمَآ أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَى مَآ أَنْهَـكُمْ عَنْهُ إِنْ أُرِيدُ إِلاَّ الإِصْلَـحَ مَا اسْتَطَعْتُ وَمَا تَوْفِيقِى إِلاَّ بِاللَّهِ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ
(I wish not, in contradiction to you, to do that which I forbid you. I only desire reform to the best of my power. And my guidance cannot come except from Allah, in Him I trust and unto Him I repent) (11:88).
Therefore, enjoining righteousness and performing righteousness are both required. Neither category is rendered not necessary by the practice of the other, according to the most correct view of the scholars among the Salaf (predecessors) and the Khalaf.
Imam Ahmad reported that Abu Wa'il said, "While I was riding behind Usamah, he was asked, `Why not advise `Uthman' He said, `Do you think that if I advise him I should allow you to hear it I advise him in secret, and I will not start something that I would hate to be the first to start. I will not say to a man, `You are the best man,' even if he was my leader, after what I heard from the Messenger of Allah ﷺ .' They said, `What did he say' He said, `I heard him say,
«يُجَاءُ بِالرَّجُلِ يَوْمَ الْقِيَامةِ فَيُلْقَى فِي النَّار فَتَنْدَلِقُ بِه أَقْتَابُهُ فيَدُورُ بِهَا فِي النَّار كَمَا يَدُورُ الْحِمَارُ بِرَحَاهُ فيُطِيفُ بِهِ أَهْلُ النَّار فَيَقُولُون: يَا فُلَانُ ما أَصَابَكَ؟ أَلَمْ تَكُنْ تَأْمُرُنَا بِالْمَعْرُوف وَتَنْهَانَا عَنِ الْمُنْكَرِ؟ فَيَقُولُ: كُنْتُ آمرُكُمْ باِلْمَعْرُوفِ وَلَا آتِيهِ وَأَنْهَاكُمْ عَنِ الْمُنْكَرِ وَآتِيه»
(A man will be brought on the Day of Resurrection and thrown in the Fire. His intestines will fall out and he will continue circling pulling them behind him, just as the donkey goes around the pole. The people of the Fire will go to that man and ask him, `What happened to you Did you not used to command us to do righteous acts and forbid us from committing evil' He will say, `Yes. I used to enjoin righteousness, but refrained from performing righteousness, and I used to forbid you to perform from evil while I myself did it.')."'
This Hadith was also recorded by Al-Bukhari and Muslim. eAlso, Ibrahim An-Nakha`i said, "I hesitate in advising people because of three Ayat:
أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ
(Enjoin you Al-Birr on the people and you forget (to practise it) yourselves).
يأَيُّهَا الَّذِينَ ءَامَنُواْ لِمَ تَقُولُونَ مَا لاَ تَفْعَلُونَ - كَبُرَ مَقْتاً عِندَ اللَّهِ أَن تَقُولُواْ مَا لاَ تَفْعَلُونَ
(O you who believe! Why do you say that which you do not do Most hateful it is to Allah that you say that which you do not do) (61:2-3)."
And Allah informed us that the Prophet Shu`ayb said,
وَمَآ أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَى مَآ أَنْهَـكُمْ عَنْهُ إِنْ أُرِيدُ إِلاَّ الإِصْلَـحَ مَا اسْتَطَعْتُ وَمَا تَوْفِيقِى إِلاَّ بِاللَّهِ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ
(I wish not, in contradiction to you, to do that which I forbid you. I only desire reform to the best of my power. And my guidance cannot come except from Allah, in Him I trust and unto Him I repent) (11:88).
Sean pacientes y oren para acercarse a Al‑lah, eso los ayudará en sus asuntos mundanos y religiosos y será un vínculo entre ustedes y Él. Al‑lah los ayudará, los protegerá y hará desaparecer el dolor que los aflige. La oración puede ser un acto trabajoso y una pesada obligación, excepto para aquellos que se someten verdaderamente a su Señor.
Pomognite se u obavljanju vaših dunjalučkih i vjerskih poslova strpljenjem i namazom koji vas približava Allahu i veže za Njega, pa će vam On pomoći i sačuvati vas, otklanjajući štetu od vas. Doista je obavljanje namaza teško onima koji nisu predani i pokorni svom Gospodaru.
Humingi kayo ng tulong sa lahat ng mga kalagayan ninyong panrelihiyon at pangmundo nang may pagtitiis at pagdarasal na nagpapalapit sa inyo kay Allāh at nag-uugnay sa inyo sa Kanya sapagkat tutulong Siya sa inyo, mangangalaga Siya sa inyo, at mag-aalis Siya sa inyo ng anumang kapinsalaan. Tunay na ang pagdarasal ay talagang mahirap at mabigat maliban sa mga nagpapasailalim sa Panginoon nila.
The Support that comes with Patience and Prayer
Allah commanded His servants to use patience and prayer to acquire the good of this life and the Hereafter. Muqatil bin Hayan said that this Ayah means, "Utilize patience and the obligatory prayer in seeking the Hereafter. As for patience (here), they say that it means fasting." There are similar texts reported from Mujahid. Al-Qurtubi and other scholars commented, "This is why Ramadan is called the month of patience," as is mentioned in the Hadith literature. It was also said that `patience' in the Ayah means, refraining from evil, and this is why `patience' was mentioned along with practicing acts of worship, especially and foremost, the prayer. Also, Ibn Abi Hatim narrated that `Umar bin Al-Khattab said, "There are two types of patience: good patience when the disaster strikes, and a better patience while avoiding the prohibitions of Allah." Ibn Abi Hatim said that Al-Hasan Al-Basri was reported to have said similarly.
Allah then said,
والصَّلَوةِ
(And As-Salah (the prayer).)
The prayer is one of the best means of assistance for firmly adhering to Allah's orders, just as Allah said;
اتْلُ مَا أُوْحِىَ إِلَيْكَ مِنَ الْكِتَـبِ وَأَقِمِ الصَّلَوةَ إِنَّ الصَّلَوةَ تَنْهَى عَنِ الْفَحْشَآءِ وَالْمُنْكَرِ وَلَذِكْرُ اللَّهِ أَكْبَرُ
(Recite (O Muhammad ) what has been revealed to you of the Book (the Qur'an), and perform As-Salah. Verily, As-Salah (the prayer) prevents from Al-Fahsha' (i.e. great sins of every kind), and Al-Munkar and the remembrance of (praising) of (you by) Allah is greater indeed) (29:45).
The personal pronoun in the Ayah,
وَإِنَّهَا لَكَبِيرَةٌ
(And truly, it is extremely heavy and hard) refers to prayer, as Mujahid is reported to have said, and it was also the choice of Ibn Jarir. It is possible that the pronoun might be referring to the advice - to observe patience and the prayer - mentioned in the same Ayah. Similarly, Allah said about Qarun (Korah),
وَقَالَ الَّذِينَ أُوتُواْ الْعِلْمَ وَيْلَكُمْ ثَوَابُ اللَّهِ خَيْرٌ لِّمَنْ ءَامَنَ وَعَمِلَ صَـلِحاً وَلاَ يُلَقَّاهَآ إِلاَّ الصَّـبِرُونَ
(But those who had been given (religious) knowledge said: "Woe to you! The reward of Allah (in the Hereafter) is better for those who believe and do righteous good deeds, and this, none shall attain except As-Sabirun (the patient).") (28:80).
Also, Allah said,
وَلاَ تَسْتَوِى الْحَسَنَةُ وَلاَ السَّيِّئَةُ ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ فَإِذَا الَّذِى بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِىٌّ حَمِيمٌ - وَمَا يُلَقَّاهَا إِلاَّ الَّذِينَ صَبَرُواْ وَمَا يُلَقَّاهَآ إِلاَّ ذُو حَظِّ عَظِيمٍ
(The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient ـ and none is granted it except the owner of the great portion (of happiness in the Hereafter and) in this world.) (41:34-35) meaning, this advice is only implemented by those who are patient and the fortunate. In any case, Allah's statement here means, prayer is `heavy and burdensome',
إِلاَّ عَلَى الْخَـشِعِينَ
(except for Al-Khashi`in.)
Ibn Abi Talhah reported that Ibn `Abbas commented on this Ayah, "They (Al-Khashi`in) are those who believe in what Allah has revealed."
Allah's statement,
الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَـقُوا رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَجِعُونَ
(They are those who are certain that they are going to meet their Lord, and that unto Him they are going to return.) continues the subject that was started in the previous Ayah. Therefore, the prayer, or the advice to observe it is heavy,
إِلاَّ عَلَى الْخَـشِعِينَالَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَـقُوا رَبِّهِمْ
(except for Al-Khashi`in. (They are those) who are certain (Yazunnuna) that they are going to meet their Lord,) meaning, they know that they will be gathered and face their Lord on the Day of Resurrection,
وَأَنَّهُمْ إِلَيْهِ رَجِعُونَ
(and that unto Him they are going to return.) meaning, their affairs are all subject to His will and He justly decides what He wills. Since they are certain that they will be returned to Allah and be reckoned, it is easy for them to perform the acts of obedience and refrain from the prohibitions. Ibn Jarir commented on Allah's statement;
يَظُنُّونَ أَنَّهُم مُّلَـقُوا رَبِّهِمْ
(Yazunnuna that they are going to meet their Lord)
Ibn Jarir said; "The Arabs call certainty as well as doubt, Zann. There are similar instances in the Arabic language where a subject as well as its opposite share the same name. For instance, Allah said,
وَرَأَى الْمُجْرِمُونَ النَّارَ فَظَنُّواْ أَنَّهُمْ مُّوَاقِعُوهَا
(And the Mujrimun (criminals, polytheists, sinners), shall see the Fire and Zannu (apprehend) that they have to fall therein)"(18:53).
It is recorded in the Sahih that on the Day of Resurrection, Allah will say to a servant, "Have I not allowed you to marry, honored you, made the horses and camels subservient to you and allowed you to become a chief and a master" He will say, "Yes." Allah will say, "Did you have Zann (think) that you will meet Me" He will say, "No." Allah will say, "This Day, I will forget you, just as you forgot Me." If Allah wills, we will further elaborate on this subject when we explain Allah's statement,
نَسُواْ اللَّهَ فَنَسِيَهُمْ
(They have forgotten Allah, so He has forgotten them) (9:67).
E chiedete sostegno in tutte le vostre condizioni, sia religiose che mondane, ricorrendo alla pazienza e alla preghiera, che vi avvicina ad Allāh e vi conduce a Lui, il Quale vi aiuterà, vi proteggerà e allontanerà da voi ogni male che vi affligge, e in verità la preghiera è impegnativa e gravosa, ma non per coloro che sono sottomessi al loro Dio.
Khushu` خشوع : The Humbleness of Heart
Verse 45 speaks of the humble in heart. The "humbleness of heart" (Khushu خشوع `), which the Holy Qur'an and the Hadith speak of, connotes a restfulness of heart and humility arising out of the awareness of Allah's majesty and of one's own insignificance in comparison to it. This quality, once acquired, shows its spiritual fruitfulness in making the obedience to Allah and submission to Him easy and pleasant for one; sometimes it reflects itself even in the bodily posture and appearance of the man who has acquired it, for such a man always behaves in a disciplined and polite manner, is modest and humble, and seems to be "broken-hearted", that is to say, one who has lost all vanity and self-love. If a man does not bear genuine humility and fear of Allah in his heart, he does not, with all his external modesty and downcast looks, really possess the quality of Khushu خشوع ` (humbleness of heart). In fact, it is not proper even to show the signs of Khushu خشوع ` in one's behavior deliberately. On seeing a young man sitting with his head bowed down, the rightly-guided Khalifah Sayyidna ` Umar ؓ said: "Raise your head! Humbleness of heart is in the heart." Ibrahim Nakha'i has said: "Humbleness of heart does not mean wearing rough clothes, eating coarse food and keeping the head bowed down. Humbleness of heart is to treat the high and the low alike in matters of truth, and to keep the heart free to devote itself entirely to Allah and to the performance of what Allah has made obligatory for you." Similarly, Hasan (رح) of Basra has said : The Caliph ` Umar ؓ would speak loudly enough to be heard, whenever he spoke, would walk swiftly, whenever he walked, and would strike forcefully, whenever he struck a man. All the same, he undoubtedly was a man with a real humbleness of heart." In short, wearing deliberately and by one's own choice, the looks of a man who possesses the humbleness of heart is a kind of self-delusion and a ruse of Satan, and hence reprehensible. But if a man happens to manifest such signs without knowing it, he can be excused.(Qurtubi)
Let us add that there is another word - Khudu` - which is often used along with Khushu خشوع `, and which appears several times in the Holy Qur'an as well. The two words are almost synonymous. But the word Khushu خشوع `, according to its lexical root, refers to the lowering of the voice and of the glance when it is not artificial but arises out of a real modesty and fear of Allah - for example, the Holy Qur'an says: "Voices have been hushed" (20:108). On the other hand, the word "Khudu`"refers to the bodily posture which shows modesty and humility - for example, the Holy Qur'an says: "So their necks will stay humbled to it". (26:4) We must also define as to what, in the eyes of the Shari` ah, the exact position and value of Khushu خشوع ` is with regard to Salah نماز . The Holy Qur'an and the Hadith repeatedly stress its importance as in: "And perform the prayer for the sake of My remembrance." (20:14)
Obviously, forgetfulness is the opposite of remembrance and hence the man who becomes unmindful of Allah while offering Salah, is not fulfilling the obligation of remembering Allah. Another verse says: "Do not be among the unmindful." (7:205)
Similarly, the Holy Prophet ﷺ has said: "The Salah نماز simply means self-abasement and humility." Says another hadith: "If his prayers do not restrain a man from immodesty and evil, he goes farther and farther away from Allah." Salah نماز offered unmindfully does not obviously restrain man from evil deeds, and consequently such a man goes farther and farther away from Allah.
Having quoted these verses and ahadith in support of other arguments in his Ihya' al-` Ulum, الاحیاء العلوم Imam al-Ghazali (رح) suggests that Khushu خشوع ` must then be a necessary condition for Salah نماز ، and that its acceptability must depend on it. He adds that, according to the blessed Companion, Mu` adh ibn Jabal ؓ and jurists as great as Sufyan al-Thawri and Hasan al-Basri, Salah نماز offered without Khushu خشوع ` is not valid.
On the other hand, the four great Imams of Islamic jurisprudence and most of the jurists do not hold Khushu خشوع ` to be a necessary condition for Salah نماز . In spite of considering it to be the very essence of Salah نماز ، they say that the only condition necessary in this respect is that while saying Allahu Akbar اللہ اکبر at the beginning of the prayers one should turn with all one's heart to Allah, and have the intention (niyyah نیت ) of offering the prayers only for the sake cif Allah; if one does not attain Khushu` in the rest of the prayers, one will not get any reward for that part of the prayers, but, from the point of view of Fiqh فقہ (jurisprudence), one will not be charged with having forsaken Salah نماز ، nor will one be liable to the punishment which is meted out to those who give up prescribed prayers without a valid excuse.
Imam al-Ghazali (رح) has provided an explanation for this divergence of view. The Fuqaha' (jurists), he points out, are not concerned with inner qualities and states of the heart (Ahwal احوال ), but only enunciate the exoteric regulations of the Shari` ah on the basis of the external actions of men's physical organs - it does not lie within the jurisdiction of Fiqh فقہ to decide whether one will get a reward for a certain deed in the other world or not. Khushu خشوع ` being an inner state, they have not prescribed it as a necessary condition for the total duration of Salah نماز ، but have made the validity of the prayers depend on the lowest degree of Khushu خشوع ` - turning, as one begins the prayers, with one's heart to Allah and having the intention of only worshipping Him.
There is another explanation for not making Khushu خشوع ` a necessary condition for the total duration of the prayers. In certain other verses, the Holy Qur'an has clearly enunciated the principle which governs legislation in religious matters: nothing is made obligatory for men that should be beyond their endurance and power. Now, except for a few gifted individuals, men in general are incapable of maintaining Khushu خشوع ` for the total duration of the prayers; so, in order to avoid compelling men to a task they cannot accomplish, the Fuqaha' have made Khushu خشوع ` a necessary condition only for the beginning of the prayers, and not for the whole duration.
In concluding the discussion, Imam al-Ghazali (رح) remarks that in spite of the great importance of Khushu خشوع ` one can depend on the infinite mercy of Allah, and hope that the man who offers his prayers unmindful will not be counted among those who give up the prayers altogether, for he has tried to fulfill the obligation, has turned his away from everything to concentrate his attention on Allah even for a few moments, and has been mindful of Allah alone at least while forming his intention for the prayers. Offering one's prayers in this half-hearted manner has, to say the least, the merit of keeping one's name excluded from the list of those who habitually disobey Allah and forsake the prescribed prayers altogether.
In short, this is a matter in which hope and fear both are involved - there is the fear of having incurred punishment as well as the hope of being ultimately forgiven. So, one should try one's best to get rid of one's laziness and indifference. But it is the mercy of Allah alone which can help one to succeed in this effort.
Allah'a yakınlaştıran ve ulaştıran namaz ve sabır ile dinî ve dünyevi bütün hallerinizde yardım talep edin. Eğer böyle yaparsanız size yardım eder, sizi muhafaza eder ve size zarar verecek şeyleri giderir. Şüphesiz ki namaz, Rablerine itaat edenlerin dışındakilere çok ağır gelir.
Ask for help in sacred and worldly affairs, with patience and prayer, which bring you close to Allah and allow you to reach Him, so that He will help you, protect you and take away your difficulties. Prayer is a hardship except for those who are humble to their Lord.
45- Bir de sabır ve namaz ile yardım isteyin. Gerçi bu, huşu sahipleri dışındakilere ağır gelir.
46- Onlar gerçekten Rab’lerine kavuşacaklarını ve (sonunda) yalnız O’na
döneceklerini bilirler.
47- Ey İsrailoğulları! Size verdiğim nimetlerimi ve sizi âlemlere üstün kıldığımı hatırlayın.
48- Ve öyle bir günden korunun ki hiç kimse (o günde) başka bir kimseye
hiçbir fayda veremez, kimseden şefaat kabul edilmez ve kimseden fidye de alınmaz. Onlara yardım
da edilmez.
45. “Bir de sabır ve namaz ile yardım isteyin.” Yüce Allah bütün
işlerinde, -her çeşidiyle birlikte- sabır ile yardım istemelerini emretmektedir. Sabrın
çeşitleri ise (1) Allah’a itaat üzere sebat etme sabrı, (2) Terk edinceye dek Allah’a karşı günah işlemeye direnme sabrı, (3) Allah’ın acı ve ızdırap veren kaderlerine karşı kızıp öfkelenmeden
dayanma sabrıdır. Buna göre kişinin Allah’ın kendisine emretmiş olduğu şeyler üzerinde sabredip
bu hususta nefsin direnmesini sağlaması, her bir işte çok büyük bir destek ve yardımcıdır.
Sabretmeye çalışana da Allah sabır ihsan eder. İmanın ölçüsü olan, kişiyi hayâsızlıklardan ve
kötülüklerden alıkoyan namaz da böyledir. İşte bunların ikisi ile her bir işte yardım alınır.
“Gerçi bu” yani namaz, “huşu sahipleri dışındakilere ağır gelir.” Yani
meşakkatli ve zor gelir. Allah’tan korkan huşu sahiplerine ise kolaydır, zor değildir. Çünkü
huşû’, Allah haşyeti/korkusu ve Allah’ın nezdindeki mükâfatları ummak, kişinin namazı gönül
rahatlığı ile eda etmesini gerektirir. Çünkü o bundan dolayı başkalarından farklı olarak
mükâfaat beklemekte ve azaptan da korkmaktadır. Böyle olmayanın ise namaz kılmasını gerektiren
bir sebep yoktur. Namaz kılacak olsa bile namaz onun için en ağır işlerden birisi olur.
Huşû’ ise kalbin saygıyla boyun eğmesi, Allah ile huzur ve sükûna kavuşması, O’nun önünde aciz,
zelil ve fakir olarak; O’na ve O’nunla karşılaşacağına iman ederek ezikliğini arz
etmesidir. İşte bundan dolayı şöyle buyurmaktadır:
46. “Onlar gerçekten Rab’lerine kavuşacaklarını” ve amellerinin
karşılığını göreceklerini “ve (sonunda) yalnız O’na döneceklerini bilirler”
yani buna kesin olarak inanırlar. İşte ibadetleri onlara kolaylaştıran ve musibetlerde teselli
bulmalarını sağlayan, sıkıntılarını hafifleten, kötülükleri işlemekten onları alıkoyan budur.
İşte böyleleri için yüksek köşklerde ebedi nimetler vardır. Rabbi ile karşılaşacağına iman
etmeyen kimse için ise namaz ve diğer ibadetler en ağır işlerdendir.
47. “Ey İsrailoğulları! Size verdiğim nimetlerimi ve sizi âlemlere üstün kıldığımı hatırlayın.”
Bu âyet ile Allah, öğüt vermek, sakındırmak ve teşvik etmek kastı ile İsrailoğullarına
nimetlerini bir kez daha hatırlamaları emrini vermektedir. Ayrıca, şöyle buyurarak Kıyamet günü ile onları korkutmaktadır:
48. “Ve öyle bir günden korunun ki” o günde “hiç kimse” isterse Peygamberler ve salihler gibi şerefli kimseler olsunlar “başka bir kimseye”
isterse bu yakın akrabalarından olsun “hiçbir” ne küçük, ne büyük “fayda veremez.”
İnsana o gün ancak dünyada iken yaptığı amelin faydası olacaktır.
“Kimseden şefaat de kabul edilmez.” Allah’ın, kendisine şefaat edilecek
olan hakkında izni ve rızası olmaksızın kimse kimseye şefaat edemeyecektir. Allah ise ancak
rızası talep edilerek yapılan ve Peygamber’in gösterdiği yola ve sünnete uygun olan amelden razı
olur.
“Kimseden fidye de alınmaz.” Eğer bütün yeryüzündekiler bir o kadarı da
beraber zulmedenlerin olsa Kıyamet gününde Allah'ın azabından kurtulmak için mutlaka onu feda
ederlerdi. Ama bu onlardan kabul olunmayacaktır. “Onlara yardım da edilmez.” yani, hoşlarına gitmeyen durumdan
kurtarılmazlar. Böylelikle bu buyruklarda Yüce Allah kıyamet günü yaratılmışlardan yararlanmanın
hiçbir şekilde söz konusu olamayacağını ortaya koymaktadır. Şöyle ki:“Hiç kimse (o günde) başka bir kimseye hiçbir fayda veremez.”
buyruğu fayda sağlama hakkındadır. “Onlara yardım da edilmez.” buyruğu
ise zararları bertaraf etmek hakkındadır. Burada fayda verecek olanın fayda sağlama konusunda
müstakil olduğu konulardaki fayda sağlama nefyedilmektedir. “kimseden şefaat kabul edilmez ve kimseden fidye de alınmaz.”
Bu ise, kişinin fayda imkânı bulunan kimselerden talepte bulunarak bir fayda görmesinin söz
konusu olmayacağını ifade etmektedir. Gerek bir karşılıkla -fidye gibi-, gerekse karşılıksız
olarak -şefaat gibi- hiçbir şeyin faydası olmayacaktır. Bu da kulun kalbinin yaratılmışlara
duyduğu güven bağının kesilmesini gerektirmektedir. Çünkü kul artık yaratılmışların zerre
ağırlığı kadar kendisine bir fayda sağlama imkânına sahip olmadığını bilmektedir. Buna karşılık
kul, kalbini her türlü menfaati sağlayan ve her türlü zararı önleyen Allah’a bağlamalıdır.
Yalnızca O’na, hiçbir ortak koşmaksızın ibadet etmeli ve O’na ibadet etmek için O’ndan yardım
istemelidir.
Mintalah pertolongan dalam menghadapi segala situasi yang berkaitan dengan masalah agama dan dunia kalian dengan kesabaran dan salat yang dapat mendekatkan dan menghubungkan diri kalian dengan Allah. Dengan sebab itu, Allah akan menolongmu dalam mengatasi setiap kesulitan yang menderamu. Sesungguhnya salat itu benar-benar sulit dan berat kecuali bagi orang-orang yang tunduk dan patuh kepada Tuhan mereka.
"Jadikanlah sabar dan shalat sebagai penolongmu. Dan se-sungguhnya yang demikian itu sungguh
berat, kecuali bagi orang-orang yang khusyu', (yaitu) orang-orang yang
meyakini, bahwa mereka akan menemui Tuhannya, dan bahwa mereka akan kembali kepadaNya. Hai Bani
Israil, ingatlah akan nikmatKu yang telah Aku anugerahkan kepadamu dan (ingatlah pula)
bahwasanya Aku telah melebihkan kamu atas segala umat. Dan jagalah dirimu dari (azab)
Hari (Kiamat, yang pada hari itu) seseorang tidak dapat membela orang
lain, walau sedikitpun; dan (begitu pula) tidak diterima syafa'at dan
tebusan dari padanya, dan tidaklah mereka akan ditolong." (Al-Baqarah: 45-48).
(45) Allah memerintahkan kepada mereka untuk meminta pertolongan dalam
(menyelesaikan) segala urusan mereka dengan kesabaran dalam segala
bentuknya, yaitu sabar dalam ketaatan kepada Allah hingga dia mampu menunaikannya, sabar dari
ke-maksiatan hingga dia menghindarinya, dan sabar dalam mengha-dapi takdir-takdir Allah yang
menyakitkan agar dia tidak menge-camnya. Dengan kesabaran dan menahan diri terhadap segala yang
diperintahkan oleh Allah untuk bersabar atasnya adalah sebuah pertolongan yang besar dalam
setiap perkara dari perkara-perkara yang ada, dan barangsiapa yang bersabar, niscaya Allah akan
mem-buatnya menjadi sabar. Demikian juga shalat yang merupakan timbangan dari keimanan dan dapat
mencegah dari perbuatan keji dan mungkar, dapat dijadikan penolong dalam segala perkara
ke-hidupan. ﴾ وَإِنَّهَا ﴿ "Dan sesungguhnya yang demikian itu," yaitu shalat, ﴾
لَكَبِيرَةٌ ﴿ "sungguh berat," maksudnya sulit, ﴾ إِلَّا عَلَى
ٱلۡخَٰشِعِينَ ﴿ "kecuali bagi orang-orang yang khusyu'." Shalat itu adalah mudah bagi mereka dan
sangat ringan, karena kekhusyu'an, takut kepada Allah, dan mengharap apa yang ada di sisiNya
mengharuskan adanya realisasi perbuatan itu dengan dada yang lapang demi mencari ganjaran dan
takut dari hukuman. Berbeda dengan orang yang tidak demi-kian, karena tidak ada pendorong
baginya yang mengajaknya kepada hal tersebut, dan bila pun dia melakukannya, maka hal itu
menjadi suatu perkara yang paling berat yang dia rasakan.
Khusyu' adalah ketundukan hati, ketenteraman dan kete-nangannya karena Allah تعالى, serta
kepasrahannya di hadapan Allah dengan segala bentuk menghinakan diri, rasa butuh, dan iman
kepadaNya dan kepada pertemuan denganNya. Oleh karena itu Allah berfirman,
(46) ﴾ ٱلَّذِينَ يَظُنُّونَ ﴿ "Yaitu orang-orang yang meyakini," yakni yang yakin serta percaya, ﴾
أَنَّهُم مُّلَٰقُواْ رَبِّهِمۡ ﴿ "bahwa mereka akan menemui Rabbnya," lalu Dia akan membalas perbuatan-perbuatan mereka, ﴾
وَأَنَّهُمۡ إِلَيۡهِ رَٰجِعُونَ ﴿ "dan bahwa mereka akan kembali kepadaNya." Inilah yang
meringankan mereka dalam beribadah, yang mewajibkan bagi mereka untuk berhibur diri dalam segala
musibah, berlapang dada dalam segala kesulitan, dan mencegah mereka dari berbuat keburukan. Maka
mereka itulah orang-orang yang mendapatkan kenikmatan yang abadi dalam ruangan-ruangan yang
tinggi. Ada-pun orang yang tidak beriman kepada pertemuan dengan Rabbnya, maka shalat dan
ibadah-ibadah lainnya adalah suatu hal yang paling sulit bagi mereka.
(47) Kemudian Allah mengulangi peringatanNya kepada Bani Israil tentang
nikmat-nikmatNya sebagai suatu nasihat, pe-ringatan, dan anjuran bagi mereka.
(48) Dan Allah mempertakutkan mereka dengan Hari Kiamat, yang ﴾ لَّا
تَجۡزِي ﴿ "tidak dapat membela" pada hari itu, maksud-nya, tidaklah, ﴾
نَفۡسٌ ﴿ "seseorang" bisa menolong walaupun dia ada-lah seorang yang mulia seperti para Nabi dan orang-orang shalih, bagi ﴾
عَن نَّفۡسٖ ﴿ "orang lain" walaupun keluarga paling terdekat seka-lipun, ﴾ شَيۡـٔٗا
﴿ "walau sedikit pun," tidak besar dan tidak pula kecil. Akan tetapi seorang manusia hanya dapat memanfaatkan per-buatan-perbuatan yang telah dia kerjakan, ﴾
وَلَا يُقۡبَلُ مِنۡهَا ﴿ "dan begitu pula tidak diterima darinya," yaitu dari seseorang, ﴾
شَفَٰعَةٞ ﴿ "syafa'at" bagi seseorang pun tanpa ada izin dari Allah dan keridhaanNya terhadap orang yang diberi syafa'at, dan tidaklah Allah meridhai suatu amal perbuatan kecuali dilakukan karena hanya mengharap ridhaNya dan perbuatan itu sesuai dengan jalan dan sunnah. ﴾
وَلَا يُؤۡخَذُ مِنۡهَا عَدۡلٞ ﴿ "Dan tebusan darinya tidak diambil," yakni pembayaran tebusan. Dan kalau setiap diri yang zhalim itu mempunyai segala yang ada di bumi ini dan ditambah yang seperti itu lagi, niscaya mereka tidak akan bisa menebus diri mereka dengannya dari azab Allah. Allah tidaklah menerima itu dari mereka, ﴾
وَلَا هُمۡ يُنصَرُونَ ﴿ "dan tidaklah mereka akan ditolong," maksudnya, mereka tidak akan dibela dari ancaman hal-hal yang dibenci, maka Allah menghilangkan segala bentuk bantuan dari makhluk dalam bentuk apa pun.
FirmanNya, ﴾ لَّا تَجۡزِي نَفۡسٌ عَن نَّفۡسٖ شَيۡـٔٗا ﴿ "Seseorang tidak dapat membela orang lain, walau sedikit pun," adalah dalam mendapatkan manfaat, ﴾
وَلَا هُمۡ يُنصَرُونَ ﴿ "dan tidaklah mereka akan ditolong," adalah dalam meng-hilangkan kemudaratan. Maka peniadaan ini adalah untuk perkara masa yang akan datang[6] bagi orang bersangkutan. ﴾ وَلَا يُقۡبَلُ مِنۡهَا شَفَٰعَةٞ
وَلَا يُؤۡخَذُ مِنۡهَا عَدۡلٞ ﴿ "Dan (begitu pula) tidak diterima
syafa'at dan tebusan dari padanya." Ini adalah peniadaan akan manfaat yang diminta kepada orang
yang memilikinya dengan suatu kompensasi, seperti dengan tebusan atau selainnya seperti
syafa'at. Berdasarkan semua ini wajiblah atas seorang hamba untuk memutuskan ketergan-tungan
hatinya kepada makhluk karena mengetahui bahwasanya makhluk itu tidaklah memiliki manfaat
walaupun seberat biji dzarrah, dan agar dia hanya menggantungkan dirinya kepada Allah saja dalam
mendapatkan manfaat-manfaat dan menolak mudarat-mudarat, sehingga dia menyembahNya semata, yang
tidak ada sekutu bagiNya dan memohon pertolongan hanya kepadaNya dalam beribadah kepadaNya.
Faites preuve de patience (`aş-şabru) et priez afin de vous rapprocher d’Allah, cela vous aidera dans vos affaires mondaines et religieuses et sera un lien entre vous et Lui. Il vous aidera alors, vous préservera et fera disparaître ce qui est douloureux en vous. La prière est certes un acte pénible et une obligation pesante, excepté pour ceux qui se sont véritablement soumis à leur Seigneur.
Các ngươi hãy cầu xin sự phù hộ nơi Allah trong mọi hoàn cảnh và trong mọi vụ việc của đời và đạo bằng lòng kiên nhẫn và lễ nguyện Salah. Lễ nguyện Salah là cái giúp các ngươi đến gần Allah và giữ vững sự kết nối giữa các ngươi với Ngài, nó sẽ bảo vệ các ngươi khỏi những việc làm tội lỗi; tuy nhiên, lễ nguyện Salah sẽ là điều khó khăn và nặng nề rất lớn ngoại trừ những ai hạ mình sợ Thượng Đế của họ.
Những người sợ Allah là những ai luôn kiên định rằng họ sẽ gặp Ngài để trình diện trước Ngài vào Ngày Phán Xét và họ chắc chắn phải quay trở lại với Ngài trong sớm muộn để Ngài thưởng phạt cho các việc làm của họ.
Car eux sont certains qu’ils se présenteront devant leur Seigneur, qu’ils Le rencontreront le Jour de la Résurrection et qu’ils retourneront à Lui afin qu’Il les rétribue pour leurs œuvres.
Çünkü onlar kıyamet gününde Rablerine ulaşıp kavuşacaklarına kesin olarak inanırlar. Şüphesiz ki; onlar amellerinin karşılığını vermesi için O'na döneceklerdir.
Hal itu karena mereka yakin akan menghadap kepada Tuhan mereka dan akan berhadapan langsung dengan-Nya kelak di hari Kiamat, serta mereka juga percaya akan kembali kepada-Nya untuk menerima balasan amal perbuatan mereka.
As the Israelites were considered representatives of revealed religion in the Arab world, people used to ask them about the Arab Prophet. Pretending innocence, they would put forward such points as would turn people away from the Prophet and his mission. They used to preach to people, exhorting them to follow the truth and live their lives according to it; in practice, however, they failed to accept the truth when their turn came to do so. When a positive response to the call of God means relinquishing positions of high honour and prestige, then those who have gained religious rank through worldly elevation find it extremely difficult to follow this course. For the truly devout, however, these considerations are not a hindrance. The fulfillment that others find in worldly pleasures, true believers find in remembering God, in spending for His cause, in obeying His commandments and being steadfast in treading His path. They know full well that it is God’s punishment that is to be feared, not worldly loss.
Iyon ay dahil sila ay ang mga nakatitiyak na sila ay pupunta sa Panginoon nila at makikipagtagpo sa Kanya sa Araw ng Pagbangon at na sila tungo sa Kanya ay babalik upang gumanti Siya sa kanila sa mga gawa nila.
Ya que ellos tienen la certeza de que se presentarán ante su Señor, se reencontrarán con Él el Día de la Resurrección y retornarán a Él para ser retribuidos por sus obras.
To je zato što su oni uvjereni da će otići svom Gospodaru, i da će Ga sresti na Danu stajanja pred Allahom, da će se Njemu vratiti kako bi im dao naknadu sa njihova djela.
The humble are convinced that they will meet their Lord on the Day of Judgement, that they are returning to Him and will be held accountable for their actions.
E poiché sono loro che credono fermamente di essere diretti al loro Dio e di incontrarLo, nel Giorno della Resurrezione, e che il ritorno sia a Lui, per ricompensarli delle loro azioni.
O Israelites, remember the sacred and worldly blessings which I gave to you, and that I favoured you over all those of your time in terms of prophethood and power.
Verse 47 asks the Israelites to call to their minds the blessing of Allah, so that the recognition of the benefits they have received may induce them to be thankful to Allah and thus to obey Him. The verse is addressed to the Jews contemporaneous with the Holy Prophet ﷺ while the blessing had been received by their forefathers. The point is that when a man receives a special favour, his children and grand children too usually partake of the benefits flowing from it; in this sense, the Jews who are being addressed may be said to have received the blessing themselves.
As for Allah giving preference to the Israelites "over the worlds", the phrase means that they were given preference only in certain matters, or only over a large part of men - for example, over the contemporaries of the earlier Israelites.
The day referred to in verse 48 is the Day of Judgment. As for no one being able to suffice another on that day, the phrase should be understood in the sense of one man paying the dues on behalf of another man. Let us, for example, suppose that a man is found wanting in the performance of obligatory acts of worship like Salah نماز and Sawm صوم (fasting), and another man should suggest that his own prayers and fasts may be transferred to the account of the former in order to make up the deficiency. Such a transaction shall not be possible on that day. Ransom, of course, means the money paid for securing the release of a criminal - this too shall be out of the question. As for intercession (shafa-` ah شفاعہ) not being accepted, the phrase does not totally deny the possibility of intercession on the Day of Judgment; it only means that if a man does not have 'Iman ایمان (faith), no intercession in his favour shall be accepted. For the Holy Qur'an makes it clear in certain other verses that Allah will allow intercession to be made on behalf of some people (53:26, 34:23, 2:55 etc.), and will disallow it in the case of those who do not possess 'Iman ایمان (21:28, 20:109). Since there would be no intercession on behalf of the latter, the question of its being accepted does not simply arise. 'Receiving support', in usual terms, means getting oneself released from a difficult situation with the help of a strong and powerful friend or patron. In short, none of the ways of receiving help possible in this world will be effective in the other world unless one possesses 'Iman ایمان .
A doctrinal point
On the basis of verse 48, the Mu'tazilah and some other groups of a more recent origin have denied the possibility of all intercession in favour of Muslims. But, as we have shown above, the negation of intercession applies only to disbelievers and infidels. (Bayan al-Qur an)
O figli del profeta di Allāh, Ya'ǭub, ricordate le grazie, religiose e mondane, di cui vi ho colmati, e ricordate che vi ho favorito sugli altri popoli del vostro tempo attraverso la profezia e la sovranità.
Wahai anak keturunan Nabi Allah, Yakub! Ingatlah akan nikmat-nikmat-Ku yang berkaitan dengan masalah agama maupun dunia yang Ku-berikan kepada kalian dan ingatlah bahwa Aku telah melebihkan kalian atas orang-orang yang hidup di zaman kalian dengan derajat kenabian dan kerajaan.
Ô enfants de Jacob (Ya’qûb) le prophète d’Allah, rappelez-vous des bienfaits terrestres et religieux dont je vous ai comblés. Rappelez-vous que Je vous ai préférés aux gens de votre époque en faisant de vous des prophètes et en vous faisant accéder à la royauté (`al-mulku).
Ey Allah'ın peygamberi Yakup'un evlatları! Size vermiş olduğum dini ve dünyevi nimetlerimi hatırlayın. Şüphesiz ki benim, zamanınızda yaşayan muasırlarınıza karşı sizi peygamberlik ve hükümdarlıkla üstün tuttuğumu hatırlayın.
Hỡi con cháu của Y'aqub (Jacob)! Các ngươi hãy nhớ lại các Ân Huệ mà Allah đã ban cho các ngươi cũng như những gì mà Ngài đã ưu đãi các ngươi hơn hẳn những nhóm người khác trong nhân loại từ sứ mạng Nabi, vương quyền và ưu đãi đặc biệt khác.
Reminding the Children of Israel that They were preferred above the Other Nations
Allah reminds the Children of Israel of the favors that He granted their fathers and grandfathers, how He showed preference to them by sending them Messengers from among them and revealing Books to them, more so than any of the other previous nations. Similarly, Allah said,
وَلَقَدِ اخْتَرْنَـهُمْ عَلَى عِلْمٍ عَلَى الْعَـلَمِينَ
(And We chose them (the Children of Israel) over the `Alamin, (nations) with knowledge.) (44:32) and,
وَإِذْ قَالَ مُوسَى لِقَوْمِهِ يَـقَوْمِ اذْكُرُواْ نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنْبِيَآءَ وَجَعَلَكُمْ مُّلُوكاً وَءَاتَـكُمْ مَّا لَمْ يُؤْتِ أَحَداً مِّن الْعَـلَمِينَ
(And (remember) when Musa (Moses) said to his people: "O my people! Remember the favor of Allah to you: when He made Prophets among you, made you kings, honored you above the `Alamin (nations).") (5:20).
Abu Ja`far Ar-Razi reported that Ar-Rabi` bin Anas said that Abu Al-`Aliyah said that Allah's statement,
وَأَنِّى فَضَّلْتُكُمْ عَلَى الْعَـلَمِينَ
(and that I preferred you over the `Alamin) means, "The kingship, Messengers and Books that were granted to them, instead of granting such to the other kingdoms that existed during their time, for every period there is a nation." It was also reported that Mujahid, Ar-Rabi` bin Anas, Qatadah and Isma`il bin Abi Khalid said similarly.
The Ummah of Muhammad ﷺ is Better than the Children of Israel
This is the only way the Ayah can be understood, because this Ummah is better than theirs, as Allah said;
كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ وَلَوْ ءَامَنَ أَهْلُ الْكِتَـبِ لَكَانَ خَيْراً لَّهُمْ
(You are the best of people ever raised up for mankind; you enjoin good and forbid evil, and you believe in Allah. And had the People of the Book (Jews and Christians) believed, it would have been better for them) (3:110).
Also, the Musnad and Sunan Collections of Hadith recorded that Mu`awiyah bin Haydah Al-Qushayri said that the Messenger of Allah ﷺ said,
«أَنْتُمْ تُوَفُّونَ سَبْعِينَ أُمَّةً أَنْتُمْ خَيْرُهَا وَأَكْرَمُهَا عَلَى الله»
(You (Muslims) are the seventieth nation, but you are the best and most honored of them according to Allah.)
There are many Hadiths on this subject, and they will be mentioned when we discuss Allah's statement,
كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ
(You are the best of peoples ever raised up for mankind) (3:110).
O mga anak ng propeta Ko na si Jacob, alalahanin ninyo ang mga biyaya Kong panrelihiyon at pangmundo na ibiniyaya Niya Ko sa inyo at alalahanin ninyo na Ako ay nagtangi sa inyo higit sa mga tao ng panahon ninyo, na mga kapanahon para sa inyo, sa pagkapropeta at paghahari.
O sinovi Allahovog vjerovjesnika Jakuba, sjetite se Mojih vjerskih i dunjalučkih blagodati prema vama, i sjetite se toga što sam vas uzdigao nad vašim savremenicima dajući vam vjerovjesništvo i vlast!
Hijos de Jacob (Ya’qub), el profeta de Al‑lah, recuerden los beneficios terrenales y religiosos que les concedí. Recuerden que los distinguí entre otros pueblos de su época haciendo de ustedes profetas y permitiéndoles acceder a la realeza.
E ponete, tra voi e il tormento del Giorno della Resurrezione, una barriera, seguendo gli ordini e rispettando i divieti. In quel giorno, nessun'anima potrà fare alcunché per un'altra, e non sarà accettata intercessione da parte di alcuno che abbia per scopo rimuovere danni o portare benefici senza il permesso di Allāh. Non sarà accettato nessun riscatto, anche se equivale a tutto l'oro della terra. Essi non avranno sostenitore in quel giorno. Se non verrà accettato né intercessore, né riscatto, né sostenitore, qual è la via di fuga?
Eviten el castigo del Día de la Resurrección obedeciendo tanto los mandatos como las prohibiciones. Ese día, ningún alma podrá socorrer a otra y ninguna intercesión será aceptada para alejar el mal o atraer el bien sin el permiso de Al‑lah. Tampoco se admitirán compensaciones, ni siquiera si se trata de una cantidad de oro suficiente para cubrir la Tierra entera, y las personas no podrán ayudarse entre sí. Si la intercesión, las compensaciones y la ayuda de un tercero no serán posibles, ¿cómo escapar?
After Allah reminded the Children of Israel of the favors that He has granted them, He warned them about the duration of the torment which He will punish them with on the Day of Resurrection. He said,
وَاتَّقُواْ يَوْمًا
(And fear a Day) meaning, the Day of Resurrection,
لاَّ تَجْزِى نَفْسٌ عَن نَّفْسٍ شَيْئًا
(When a person shall not avail another) meaning, on that Day, no person shall be of any help to another. Similarly, Allah said,
وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى
(And no bearer of burdens shall bear another's burden) (35:18)
لِكُلِّ امْرِىءٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ
(Every man that Day will have enough to make him careless of others.) (80:37) and,
يأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمْ وَاخْشَوْاْ يَوْماً لاَّ يَجْزِى وَالِدٌ عَن وَلَدِهِ وَلاَ مَوْلُودٌ هُوَ جَازٍ عَن وَالِدِهِ شَيْئاً
(O mankind! Have Taqwa of your Lord (by keeping your duty to Him and avoiding all evil), and fear a Day when no father can avail aught for his son, nor a son avail aught for his father) (31: 33).
This indeed should serve as a great warning that both the father and the son will not be of help to each other on that Day.
Neither Intercession, Ransom, or Assistance will be accepted on behalf of the Disbelievers
Allah said,
وَلاَ يُقْبَلُ مِنْهَا شَفَـعَةٌ
(nor will intercession be accepted from him)
meaning, from the disbelievers. Similarly, Allah said,
فَمَا تَنفَعُهُمْ شَفَـعَةُ الشَّـفِعِينَ
(So no intercession of intercessors will be of any use to them) (74:48) and described the people of the Fire saying,
فَمَا لَنَا مِن شَـفِعِينَ - وَلاَ صَدِيقٍ حَمِيمٍ
(Now we have no intercessors. Nor a close friend (to help us)) (26:100-101).
Allah's statement here (2:48)
وَلاَ يُؤْخَذُ مِنْهَا عَدْلٌ
(nor will compensation be taken from him) means, that Allah does not accept the disbelievers to ransom themselves. Similarly, Allah said,
إِنَّ الَّذِينَ كَفَرُواْ وَمَاتُواْ وَهُمْ كُفَّارٌ فَلَن يُقْبَلَ مِنْ أَحَدِهِم مِّلْءُ الاٌّرْضِ ذَهَبًا وَلَوِ افْتَدَى بِهِ
(Verily, those who disbelieved, and died while they were disbelievers, the (whole) earth full of gold will not be accepted from anyone of them even if they offered it as a ransom) (3:91)
إِنَّ الَّذِينَ كَفَرُواْ لَوْ أَنَّ لَهُمْ مَّا فِى الاٌّرْضِ جَمِيعاً وَمِثْلَهُ مَعَهُ لِيَفْتَدُواْ بِهِ مِنْ عَذَابِ يَوْمِ الْقِيَـمَةِ مَا تُقُبِّلَ مِنْهُمْ وَلَهُمْ عَذَابٌ أَلِيمٌ
(Verily, those who disbelieve, if they had all that is in the earth, and as much again therewith to ransom themselves from the torment on the Day of Resurrection, it would never be accepted of them, and theirs would be a painful torment) (5:36)
وَإِن تَعْدِلْ كُلَّ عَدْلٍ لاَّ يُؤْخَذْ مِنْهَآ
(And even if he offers every ransom, it will not be accepted from him) (6:70) and,
فَالْيَوْمَ لاَ يُؤْخَذُ مِنكُمْ فِدْيَةٌ وَلاَ مِنَ الَّذِينَ كَفَرُواْ مَأْوَاكُمُ النَّارُ هِىَ مَوْلَـكُمْ
(So this Day no ransom shall be taken from you (hypocrites), nor of those who disbelieved. Your abode is the Fire. That is your Mawla (friend ـ proper place)) (57:15).
Allah stated that if the people do not believe in His Messenger and follow what He sent him with, then when they meet Him on the Day of Resurrection, after remaining on the path of disbelief, their family lineage and/or the intercession of their masters will not help them at all. It will not be accepted of them, even if they paid the earth's fill of gold as ransom. Similarly, Allah said,
مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لاَّ بَيْعٌ فِيهِ وَلاَ خُلَّةٌ وَلاَ شَفَـعَةٌ
(Before a Day comes when there will be no bargaining, nor friendship, nor intercession) (2:254) and,
لاَّ بَيْعٌ فِيهِ وَلاَ خِلَـلٌ
(On which there will be neither mutual bargaining nor befriending) (19:31). Allah's statement next,
وَلاَ هُمْ يُنصَرُونَ
(nor will they be helped.) means, "no person shall get angry - or anxious - on their behalf and offer them any help, or try to save them from Allah's punishment." As stated earlier on that Day, neither the relative, nor persons of authority will feel pity for the disbelievers, nor will any ransom be accepted for them. Consequently, they will receive no help from others and they will be helpless themsleves. Allah said,
وَهُوَ يُجْيِرُ وَلاَ يُجَارُ عَلَيْهِ
(While He (Allah) grants refuge (or protection), but none grants refuge from Him) (23:88)
فَيَوْمَئِذٍ لاَّ يُعَذِّبُ عَذَابَهُ أَحَدٌ - وَلاَ يُوثِقُ وَثَاقَهُ أَحَدٌ
(So on that Day none will punish as He will punish. And none will bind (the wicked, disbelievers and polytheists) as He will bind) (89:25-26)
مَا لَكُمْ لاَ تَنَـصَرُونَ - بَلْ هُمُ الْيَوْمَ مُسْتَسْلِمُونَ
("What is the matter with you Why do you not help one another (as you used to do in the world)" Nay, but that Day they shall surrender) (37:25-26) and,
فَلَوْلاَ نَصَرَهُمُ الَّذِينَ اتَّخَذُواْ مِن دُونِ اللَّهِ قُرْبَاناً ءَالِهَةَ بَلْ ضَلُّواْ عَنْهُمْ
(Then why did those whom they had taken for alihah (gods) besides Allah, as a way of approach (to Allah) not help them Nay, but they vanished completely from them) (46:28).
Also, Ad-Dahhak said that Ibn `Abbas said that Allah's statement,
مَا لَكُمْ لاَ تَنَـصَرُونَ
("What is the matter with you Why do you not help one another") (37:25) means, "This Day, you shall not have a refuge from Us. Not this Day." Ibn Jarir said that Allah's statement,
وَلاَ هُمْ يُنصَرُونَ
(nor will they be helped.) meaning, on that Day, they shall neither be helped by any helper, nor shall anyone intercede on their behalf. No repeal or ransom will be accepted for them, all courtesy towards them will have ceased, along with any helpful intercession. No type of help or cooperation will be available for them on that Day. The judgment will, on that Day, be up to the Most Great, the Most Just, against whom no intercessor or helper can ever assist. He will then award the evil deed its kind and will multiply the good deeds. This is similar to Allah's statement,
وَقِفُوهُمْ إِنَّهُمْ مَّسْئُولُونَ - مَا لَكُمْ لاَ تَنَـصَرُونَ - بَلْ هُمُ الْيَوْمَ مُسْتَسْلِمُونَ
(But stop them, verily, they are to be questioned. "What is the matter with you Why do you not help one another" Nay, but that Day they shall surrender) (37:24-26).
Các ngươi hãy đặt giữa các ngươi với sự trừng phạt của Ngày Phán Xét một vách chắn bằng sự chấp hành các mệnh lệnh của Allah và từ bỏ những điều cấm của Ngài. Vào Ngày đó, không có linh hồn nào có khả năng giúp ích và can thiệp cho linh hồn khác, không ai có quyền can thiệp cho ai ngoại trừ có phép của Allah, không ai được phép chuộc lỗi cho ai dù phải chuộc bằng cả điều tốt đẹp của một trái đất đi chăng nữa; vào Ngày hôm đó sẽ không có sự can thiệp, giúp ích, chuộc tội cho nhau thì linh hồn sẽ chạy trốn về đâu?!
Protect yourselves against the Day of Judgement by following Allah’s instructions and staying away from what He has prohibited. On that day no soul will be able to help another in any way, and no pleading on their behalf will be accepted to benefit them or protect them from harm, except with Allah’s permission, and no ransom will be taken, even if it were to be the earth filled with gold. They will have no helpers on that day. Without appeal, ransom or helper, to where will they turn?
Maglagay kayo sa pagitan ninyo at ng pagdurusa sa Araw ng Pagkabuhay ng isang pananggalang sa pamamagitan ng paggawa ng mga ipinag-utos at pagtigil sa mga sinasaway. Sa Araw na iyon ay hindi makapagdudulot ng anuman ang isang kaluluwa para sa isang kaluluwa. Hindi tatanggap doon ng pamamagitan ng isa pa sa pagtulak sa isang pinsala o paghatak ng isang pakinabang malibang ayon sa isang pahintulot mula kay Allāh at hindi kukunan ng isang pantubos kahit pa man gamundong ginto. Walang tagapag-adya para sa kanila sa Araw na iyon. Kaya kapag hindi magpapakinabang ang isang tagapamagitan ni ang isang pantubos ni ang isang tagapag-adya, saan ang matatakasan?
Učinite između vas i kazne na Danu stajanja pred Allahom štit činjenjem onoga što je Allah naredio i sustezamnjem od onoga što je zabranio. To je dan u kojem niko nikome neće moći pomoći i u kojem se ničije zagovaranje za otklanjanje štete ili pribavljanje koristi neće prihvatiti, osim ako Allah to dozvoli. Tog dana neće biti prihvaćena nikakva otkupnina, makar se htjeli otkupiti udjeljujući punu Zemlju zlata. Ako neće biti od koristi ni zagovarač, ni otkupnina, ni pomagač, pa kuda onda pobjeći i izlaz tražiti?
Buatlah pelindung antara diri kalian dan azab di hari Kiamat dengan melaksanakan perintah-perintah Allah dan menjauhi larangan-larangan-Nya. Pada hari itu seseorang tidak dapat membela orang lain sedikit pun; tidak ada satu pun syafaat (pertolongan) yang diterima untuk menghindari mudarat maupun mendatangkan manfaat kecuali dengan izin Allah; tidak akan diterima tebusan dari siapa pun, walaupun berupa emas sebesar bumi; dan tidak ada seorang pun yang dapat menolong mereka pada hari itu. Sebab itu, apabila syafaat, tebusan dan pertolongan tidak ada gunanya, ke manakah tempat pelarian?!
Protégez-vous du châtiment du Jour de la Résurrection en obéissant aux commandements et en délaissant les interdits. Ce jour-là, aucune âme ne pourra porter secours à une autre et aucune intercession ne sera acceptée pour éloigner un mal ou provoquer un bien sans la permission d’Allah. De même, aucune compensation ne sera admise, même si c’est une quantité d’or recouvrant la Terre entière, et personne ne sera secouru par personne. Si l’intercession, la compensation et le secours d’un tiers ne seront d’aucune utilité, quel sera l’échappatoire ?
Kendiniz ile kıyamet gününün azabı arasında emirleri yerine getirip yasakları terk ederek korunak edinin. O gün kimse kimseye fayda sağlayamaz. O günde bir zararı def etmek veya bir fayda sağlamak için Allah'ın izni olmadan bir kimsenin (başka bir kimseye) şefaati kabul edilmez. Yeryüzü dolusu altın dahi olsa fidye olarak kabul edilmez. O günde onlara yardımcı olacak kimse yoktur. Şefaatçinin fayda vermediği, fidyenin kabul edilmediği ve yardımcının da olmadığı zaman kaçış nereyedir?
"Dan (ingatlah) ketika Kami selamatkan kamu dari (Fir'aun)
dan pengikut-pengikutnya; mereka menimpakan kepadamu siksaan yang seberat-beratnya, mereka
menyembelih anak-anakmu yang laki-laki dan membiarkan hidup anak-anakmu yang perempuan. Dan pada
yang demikian itu terdapat cobaan-cobaan yang besar dari Tuhanmu. Dan (ingatlah),
ketika Kami belah laut untukmu, lalu Kami selamatkan kamu dan Kami tenggelamkan (Fir'aun) dan pengikut-pengikutnya sedang kamu sendiri menyaksikan. Dan
(ingatlah), ketika Kami berjanji kepada Musa (memberikan Taurat, sesudah)
empat puluh malam, lalu kamu menjadikan anak lembu (sembahan)
sepeninggalnya dan kamu adalah orang-orang yang zhalim. Kemudian sesudah itu Kami maafkan
kesalahanmu, agar kamu bersyukur. Dan (ingatlah), ketika Kami berikan
kepada Musa al-Kitab (Taurat) dan keterangan yang membedakan antara yang
benar dan yang salah, agar kamu mendapat petunjuk. Dan (ingatlah),
ketika Musa berkata kepada kaumnya, 'Hai kaumku, sesungguhnya kamu telah menganiaya dirimu
sendiri karena kamu telah menjadikan anak lembu (sembahanmu), maka
bertaubatlah kepada Tuhan yang menjadikan kamu, dan bunuhlah dirimu. Hal itu lebih baik bagimu
di sisi Tuhan yang menjadikan kamu; maka Allah akan menerima taubatmu. Sesungguhnya Dia-lah Yang
Maha Penerima taubat lagi Maha Penyayang.' Dan (ingatlah), ketika kamu
berkata, 'Hai Musa, kami tidak akan beriman kepadamu sebelum kami melihat Allah dengan terang,'
karena itu kamu disambar halilintar, sedang kamu menyaksikannya. Setelah itu Kami bangkitkan
kamu sesudah kamu mati, supaya kamu bersyu-kur. Dan Kami naungi kamu dengan awan, dan Kami
turunkan kepadamu manna dan salwa. Makanlah dari makanan yang baik-baik yang telah Kami berikan
kepadamu; dan tidaklah mereka menganiaya Kami; akan tetapi merekalah yang menganiaya diri mereka
sendiri." (Al-Baqarah: 49-57).
(49-54) Ini adalah awal dari penyebutan satu persatu nikmat-nikmatNya
terhadap Bani Israil dengan suatu perincian. Allah berfirman, ﴾ وَإِذۡ نَجَّيۡنَٰكُم مِّنۡ ءَالِ
فِرۡعَوۡنَ ﴿ "Dan ingatlah ketika Kami menyelamatkan kamu dari Fir'aun," maksudnya, dari Fir'aun, pe-ngikut-pengikutnya dan bala tentaranya, sedangkan sebelum itu, ﴾
يَسُومُونَكُمۡ ﴿ "mereka menimpakan kepadamu," maksudnya menyiksa Bani Israil dan menimpakan kepada mereka, ﴾
سُوٓءَ ٱلۡعَذَابِ ﴿ "siksaan yang seberat-beratnya," yaitu siksaan paling keras dengan cara ﴾
يُذَبِّحُونَ أَبۡنَآءَكُمۡ ﴿ "mereka menyembelih anak-anak kamu yang laki-laki," karena khawatir akan kebangkitan kalian, ﴾
وَيَسۡتَحۡيُونَ نِسَآءَكُمۡۚ ﴿ "dan membiarkan hidup anak-anak kamu yang perempuan." Maksudnya mereka tidak membunuhnya, maka kamu sekalian dalam kondisi antara terbu-nuh dan terhina dengan pekerjaan-pekerjaan yang berat, yaitu dibiarkan hidup karena suatu pemberian dan kesombongannya, dan inilah puncak dari keterhinaan. Akhirnya Allah memberikan karunia kepada mereka dengan keselamatan yang sempurna dan menenggelamkan musuh-musuh mereka sedang mereka melihat hal itu dengan nyata, agar hati mereka tenteram. ﴾
وَفِي ذَٰلِكُم ﴿ "Dan pada yang demikian itu," yaitu pemberian keselamatan, ﴾ بَلَآءٞ
﴿ "ada ujian-ujian," yaitu perbuatan baik ﴾ مِّن رَّبِّكُمۡ عَظِيمٞ
﴿ "yang besar dari Tuhanmu," di mana hal yang seperti ini mengharuskan kalian untuk bersyukur dan mengerjakan perintah-perintahNya.
Kemudian Allah menyebutkan karuniaNya yang lain kepada mereka dengan janjiNya kepada Nabi Musa عليه السلام selama empat puluh hari, untuk menurunkan bagi mereka Taurat yang termasuk suatu karunia yang besar dan kemaslahatan yang menyeluruh. Tapi mereka tidak bersabar sebelum masa janji tersebut selesai, hingga akhirnya mereka menyembah anak hewan setelah itu, yaitu setelah kepergian Nabi Musa, ﴾
وَأَنتُمۡ ظَٰلِمُونَ ﴿ "dan kamu adalah orang-orang yang zhalim," kalian mengetahui kezhaliman kalian, di mana hujjah telah tegak atas kalian, maka itu merupakan kejahatan dan dosa yang paling besar.
Lalu Allah memerintahkan kepada kalian untuk bertaubat lewat lisan NabiNya, Musa عليه السلام, yaitu dengan cara sebagian kalian membunuh sebagian lainnya, hingga Allah memaafkan kalian oleh sebab itu, ﴾
لَعَلَّكُمۡ تَشۡكُرُونَ ﴿ "agar kamu bersyukur" kepada Allah.
(55) ﴾ وَإِذۡ قُلۡتُمۡ يَٰمُوسَىٰ لَن نُّؤۡمِنَ لَكَ حَتَّىٰ نَرَى
ٱللَّهَ جَهۡرَةٗ ﴿ "Dan (ingatlah), ketika kamu berkata, 'Hai Musa, kami tidak akan beriman kepadamu sebelum kami melihat Allah dengan terang'." Ini merupakan puncak kelan-cangan terhadap Allah تعالى dan terhadap RasulNya, ﴾
فَأَخَذَتۡكُمُ ٱلصَّٰعِقَةُ ﴿ "karena itu kamu disambar petir," baik meninggal atau pingsan yang parah, ﴾
وَأَنتُمۡ تَنظُرُونَ ﴿ "sedang kamu menyaksikan" terjadinya hal itu, di mana setiap mereka
menyaksikan yang lainnya.
(56) ﴾ ثُمَّ بَعَثۡنَٰكُم مِّنۢ بَعۡدِ مَوۡتِكُمۡ لَعَلَّكُمۡ
تَشۡكُرُونَ ﴿ "Setelah itu Kami bang-kitkan kamu sesudah kamu mati, supaya kamu bersyukur."
Kemudian Allah menyebutkan tentang nikmatNya kepada mereka pada padang sahara dan daratan yang
kosong di mana mereka tersesat tetapi rizki melimpah seraya berfirman,
(57) ﴾ وَظَلَّلۡنَا عَلَيۡكُمُ ٱلۡغَمَامَ وَأَنزَلۡنَا عَلَيۡكُمُ
ٱلۡمَنَّ ﴿ "Dan Kami naungi kamu dengan awan, dan Kami turunkan kepadamu manna," yaitu sebuah kata yang mencakup setiap rizki atau kebaikan yang dihasilkan tanpa keringat, di antaranya, jahe, cendawan dan roti, dan sebagainya, ﴾
وَٱلسَّلۡوَىٰۖ ﴿ "dan salwa," berupa burung kecil yang disebut "as-Samany," suatu nama burung yang dagingnya sangat lezat, dan kepada mereka diturunkan hal-hal tersebut, berupa Manna dan Salwa yang mencukupi kebutuhan mereka dan menjadi makanan pokok mereka. ﴾
كُلُواْ مِن طَيِّبَٰتِ مَا رَزَقۡنَٰكُمۡۚ ﴿ "Makanlah dari makanan yang baik-baik yang telah Kami berikan kepadamu," yaitu rizki yang tidak ada ban-dingannya bagi penduduk kota yang telah hidup mewah. Namun mereka tidak mensyukuri nikmat tersebut dan mereka selalu ber-ada dalam kekerasan hati dan kemaksiatan mereka yang banyak, ﴾
وَمَا ظَلَمُونَا ﴿ "dan tidaklah mereka menganiaya Kami," maksudnya tidak-lah mereka menganiaya Kami dengan perbuatan yang bertentangan dengan apa yang telah Kami perintahkan, karena Allah تعالى tidak-lah mendapatkan mudarat dari kemaksiatan pelaku maksiat seba-gaimana juga tidak bermanfaatnya ketaatan seseorang yang mela-kukan ketaatan kepadaNya, ﴾
وَلَٰكِن كَانُوٓاْ أَنفُسَهُمۡ يَظۡلِمُونَ ﴿ "akan tetapi mere-kalah yang menganiaya diri mereka
sendiri," maka kemudaratannya kembali kepada mereka sendiri.
Pueblo de Israel, recuerden cuando los salvé de las huestes del Faraón que los sometía a incontables suplicios. Degollaban a sus hijos para que no tuvieran descendencia y dejaban vivir a las mujeres para hacerlas sus esclavas y humillarlas.
Haberlos salvados de la crueldad del Faraón es una gran prueba de parte de su Señor. ¿Serán agradecidos por ello?
Ô Enfants d’Israël, rappelez-vous lorsque Je vous ai sauvés du peuple de Pharaon qui vous soumettaient à nombre de supplices. Ils égorgeaient vos fils afin que vous n’ayez plus de descendance et laissaient vivre vos filles afin qu’elles deviennent leurs esclaves dans le seul but de les humilier. Vous avoir sauvé de la cruauté de Pharaon est une grande épreuve de la part de votre Seigneur. Serez-vous reconnaissants pour cela ?
Sjetite se, o potomci Israilovi, kada smo vas izbavili od faraonovih sljedbenika, koji su vas žestoko kažnjavali raznim vrstama kazne. Ubijali su vašu mušku djecu, koljući ih, kako bi vas istrijebili, a u životu ostavljali vaše kćeri kako bi ih služile, želeći vas time potpuno poniziti. Vaše spasenje od faraona predstavlja veliki ispit za vas od vašeg Gospodara, kako biste zahvalni bili.
E ricordate, o figli d'Israīl, quando vi abbiamo salvati dai seguaci del Faraone, che vi infliggevano vari tipi di punizioni: tagliavano le gole ai vostri figli in modo che non aveste potuto avere eredi, lasciando in vita le vostre figlie per utilizzarle come serve; tutto ciò al fine di denigrarvi e umiliarvi. E la vostra liberazione dalla violenza del Faraone e dei suoi seguaci fu una grande prova, per voi, da parte del vostro Dio, affinché foste riconoscenti.
Ey İsrailoğulları! Çeşitli azaplarla size azap eden Firavun'un avanelerinden sizi kurtardığımız zamanı hatırlayın. Öyle ki (yeryüzünde) varlığınız kalmasın diye oğullarınızı keserek öldürüyorlardı. Ve daha da ileri giderek size ihanet etmek ve küçük düşürmek için kendilerine hizmet eden kadın olsunlar diye kızlarınızı hayatta bırakıyorlardı. Firavun ve avanesinin zulmünden sizi kurtarması Rabbinizden büyük bir imtihandır. Umulur ki şükredersiniz.
Hãy nhớ lại hỡi người dân Isra-el về việc TA đã cứu các ngươi thoát khỏi đám thuộc hạ của Fir-'awn khi chúng đàn áp các ngươi với nhiều loài đàn áp khác nhau: chúng tàn sát các con trai của ngươi đến mức tiệt diệt, chúng chừa lại phụ nữ của các ngươi để họ hầu hạ và phục dịch cho chúng; chúng làm thế như một sự hạ nhục dành cho các ngươi, và trong việc Ngài giải phóng các ngươi khỏi sự đàn áp tàn bạo của Fir-'awn và đám thuộc hạ của hắn là một sự thử thách lớn lao từ nơi Ngài và Ngài mong các ngươi biết tri ân Ngài.
49- Hatırlayın ki sizi Firavun hanedanından kurtarmıştık. Onlar size azabın en kötüsünü
tattırıyor; oğullarınızı boğazlıyor ve kız çocuklarınızı diri bırakıyorlardı. Bunda sizin için
Rabbiniz tarafından büyük bir nimet bulunuyor.
50- Hani sizin için denizi yarıp sizi kurtarmış, Firavun ve hanedanını ise gözleriniz önünde
suda boğmuştuk.
51- Hani hatırlayın Mûsâ ile kırk gece için sözleşmiştik. Sonra siz de tutup O’nun arkasından
buzağı(yı ilah) edindiniz de (kendinize)
zulmettiniz.
52- Sonra bunun ardından şükredersiniz diye sizi affetmiştik.
53- Hani doğru yola gelirsiniz diye Mûsâ’ya Kitab’ı ve Furkan’ı vermiştik.
54- Hatırlayın, Mûsâ kavmine şöyle demişti:“Ey kavmim, gerçekten siz buzağıyı (ilâh) edinmekle kendinize zulmettiniz. Hemen Yaradanınıza tevbe edin ve nefislerinizi/birbirinizi öldürün. Bu, Yaradanınız katında sizin için daha hayırlıdır.”
Böylelikle tevbenizi kabul etti. Gerçekten O, kullarının tevbelerini çok kabul edendir, çok
merhametlidir.
55- Hani “Ey Mûsâ, biz Allah’ı aşikâre görmedikçe sana asla inanmayacağız”
demiştiniz de (o anda) siz bakıp dururken yıldırım sizi çarpmıştı.
56- Sonra ölümünüzün ardından şükredesiniz diye sizi tekrar diriltmiştik.
57- (Tih’de) sizi bulutla gölgelendirdik, size men ve selvâ indirdik.
“Size verdiğimiz helâl ve temiz rızıklardan yiyin”(dedik).
Onlar bize zulmetmediler, ancak kendi kendilerine zulmetmekteydiler.
49-54. Burada Yüce Allah İsrailoğullarına nimetlerini tafsilatı ile saymaya başlayarak şöyle buyurmaktadır:“Hatırlayın ki sizi Firavun hanedanından” Firavun’dan, onun ileri
gelenlerinden ve askerlerinden “kurtarmıştık.” Bundan önce ise “Onlar size azabın en kötüsünü tattırıyor” sizleri çeşitli işlerde ve
hizmetlerinde (köle olarak) kullanıyorlardı. “Azabın en kötüsü”
azabın en ağırı demektir ki o da şudur: “oğullarınızı boğazlıyor”
çoğalırsınız korkusu ile boğazlayarak öldürüyorlar “kız çocuklarınızı diri bırakıyorlardı”
onları öldürmüyorlardı. Böylece sizler ya öldürülüyor yahut da ağır işlerde çalıştırılıp zelil
edilmek üzere hayatta bırakılıyordunuz ki bu da o kimseye bir lütuf olarak gösteriliyor ve onun
üzerinde üstünlük kurularak yapılıyordu. Bu ise aşağılanmalarının en ileri derecesidir. İşte
Yüce Allah onları (bu durumda iken) tam anlamı ile kurtarmış ve gözleri
iyice aydın olsun diye bakıp dururlarken düşmanlarını suda boğmuştu. “Bunda” kurtarılmanızda, “sizin için Rabb’iniz tarafından büyük bir nimet”
yani lütuf ve ihsan “bulunuyor.” İşte bu da şükretmenizi ve O’nun
emirlerini yerine getirmenizi gerektiren hususlardandır.
Daha sonra Yüce Allah, onlara büyük bir nimet olan, genel ve kapsamlı maslahatlar içeren
Tevrat’ı onlara indirmek için Mûsâ aleyhisselam ile kırk gece sözleşmesi yönündeki lütfunu
hatırlatmaktadır. Ancak onlar bu sözleşme süresinin tamamlanmasına kadar sabredemediler. O’nun
arkasından yani Musa’nın gidişinden sonra buzağıya taptılar. “(kendinize) zulmettiniz”
Yani zulmettiğinizi de biliyordunuz. Size karşı delil ortaya konulmuştu. İşte böylesi suçun ve
günahın en büyüğüdür. Daha sonra O, size tevbe etmenizi emretti, bu tevbenin de birbirinizi
öldürmek şeklinde olacağını Peygamberi Mûsâ aleyhisselam’ın diliyle bildirdi. Bunu yapınca da
Allah “şükredersiniz diye” sizi affetti.
[“Hani doğru yola gelirsiniz diye Mûsâ’ya Kitab’ı ve Furkan’ı vermiştik.”
Yani şu nimetimizi de hatırlayın ki biz, sapıklıktan kurtulup hidayete kavuşmanız için Musa’ya
hakkı batıldan ayıran Kitabı -ki o Tevratt’tır- vermiştik.]
55. “Hani “Ey Mûsâ, biz Allah’ı aşikâre görmedikçe sana asla inanmayacağız”
demiştiniz.” İşte bu, Yüce Allah’a ve Rasûlü’ne karşı gösterilen küstahlığın en ileri
derecesidir. “(o anda) siz bakıp dururken” yani,
her biri arkadaşına bakıp durduğu bir sırada “yıldırım sizi çarpmıştı”
buradaki yıldırımdan kasıt ya ölüm yahut ileri derecedeki baygınlıktır.
56. “Sonra ölümünüzün ardından şükredesiniz diye sizi tekrar diriltmiştik.”
Yüce Allah daha sonra onları ne gölgesi ne de geniş rızıkları olan Tih çölünde nasıl
nimetlendirdiğini söz konusu ederek şöyle buyurmaktadır:
57. “(Tih’de) sizi bulutla gölgelendirdik, size men ve selvâ indirdik”“Men” kelimesi yorulmaya gerek kalmaksızın elde edilen her türlü güzel rızkı kapsayan geniş anlamlı bir isimdir. Zencefil, mantar, ebegümeci otu ve benzeri şeyler bu kabildendir. “Selvâ”
ise bıldırcın diye adlandırılan, eti lezzetli küçük bir kuştur. Böylece kendilerine yetecek ve
onları besleyecek kadar men ve selvâ üzerlerine inerdi. “Size verdiğimiz helâl ve temiz rızıklardan yiyin.”
Yani bu, müreffeh şehirlerin ahalisinin bile benzerini elde edemediği bir rızıktır. Ancak onlar
bu nimete de şükretmediler. Kalplerinin katılığı ve çokça günah işlemeleri devam edip durdu.
“Onlar bize zulmetmediler.” Yani emirlerimize muhalif bu fiilleri
işlemekle zulümleri bize değildi; çünkü Yüce Allah itaatkârların itaatlerinden fayda görmediği
gibi, isyankârların isyanlarından da zarar görmez. “Ancak kendi kendilerine zulmetmekteydiler.”
Bunun zararı da kendilerine dönüyordu.
The Children of Israel were saved from Pharaoh and His Army Who drowned
Allah said to the Children of Israel, "Remember My favor on you
وَإِذْ نَجَّيْنَـكُم مِّنْ ءَالِ فِرْعَوْنَ يَسُومُونَكُمْ سُوءَ الْعَذَابِ
(And (remember) when We delivered you from Fir`awn's (Pharaoh) people, who were afflicting you with a horrible torment,) meaning, `I - Allah - saved you from them and delivered you from their hands in the company of Musa, after they subjected you to horrible torture.' This favor came after the cursed Pharaoh had a dream in which he saw a fire emerge from Bayt Al-Maqdis (Jerusalem), and then the fire entered the houses of the Coptics in Egypt, with the exception of the Children of Israel. Its purport was that his kingship would be toppled by a man among the Children of Israel. It was also said that some of Pharaoh's entourage said that the Children of Israel were expecting a man among them to arise who would establish a state for them. We will mention the Hadith on this subject when we explain Surat Ta Ha (20), Allah willing. After the dream, Pharaoh ordered that every newborn male among the Children of Israel be killed and that the girls be left alone. He also commanded that the Children of Israel be given tasks of hard labor and assigned the most humiliating jobs.
The torment here refers to killing the male infants. In Surat Ibrahim (14) this meaning is clearly mentioned,
يَسُومُونَكُمْ سُوءَ الْعَذَابِ وَيُذَبِّحُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ
(Who were afflicting you with horrible torment, and were slaughtering your sons and letting your women live.) (14:6).
We will explain this Ayah in the beginning of Surat Al-Qasas (28), Allah willing, and our reliance and trust are with Him.
The meaning of,
يَسُومُونَكُمْ
(who were afflicting you) is, "They humiliated you," as Abu `Ubaydah stated. It was also said that it means, "They used to exaggerate in tormenting you" according to Al-Qurtubi. As for Allah saying,
يُذَبِّحُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ
(killing your sons and sparing your women) that explains His statement,
يَسُومُونَكُمْ سُوءَ الْعَذَابِ
(who were afflicting you with horrible torment) then it explains the meaning of the favor He gave them, as mentioned in His statement,
اذْكُرُواْ نِعْمَتِيَ الَّتِى أَنْعَمْتُ عَلَيْكُمْ
(Remember My favor which I bestowed upon you). As for what Allah said in Surat Ibrahim,
وَذَكِّرْهُمْ بِأَيَّامِ اللَّهِ
(And remind them of the annals of Allah) (14:5) meaning, the favors and blessing He granted them, He then said,
يَسُومُونَكُمْ سُوءَ الْعَذَابِ وَيُذَبِّحُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ
(Who were afflicting you with horrible torment, and were slaughtering your sons and letting your women live.) (14:6)
So Allah mentioned saving their children from being slaughtered in order to remind them of the many favors that He granted them.
We should state here that `Pharaoh' (Fir`awn) is a title that was given to every disbelieving king who ruled Egypt, whether from the `Amaliq (Canaanites) or otherwise, just as Caesar (Qaysar) is the title of the disbelieving kings who ruled Rome and Damascus. Also, Khosrau (Kisra) is the title of the kings who ruled Persia, while Tubb`a is the title of the kings of Yemen, and the kings of Abyssinia (Ethiopia) were called Negus (An-Najashi).
Allah said,
وَفِى ذَلِكُمْ بَلاَءٌ مِّن رَّبِّكُمْ عَظِيمٌ
(And therein was a mighty trial from your Lord.)
Ibn Jarir commented that this part of the Ayah means, "Our saving your fathers from the torment that they suffered by the hand of Pharaoh, is a great blessing from your Lord." We should mention that in the blessing there a is test, the same as with hardship, for Allah said,
وَنَبْلُوكُم بِالشَّرِّ وَالْخَيْرِ فِتْنَةً
(And We shall make a trial of you with evil and with good) (21:35) and,
وَبَلَوْنَـهُمْ بِالْحَسَنَـتِ وَالسَّيِّئَاتِ لَعَلَّهُمْ يَرْجِعُونَ
(And We tried them with good (blessings) and evil (calamities) in order that they might turn (to obey Allah.)) (7:168).
Allah's statement next,
وَإِذْ فَرَقْنَا بِكُمُ الْبَحْرَ فَأَنجَيْنَـكُمْ وَأَغْرَقْنَا ءَالَ فِرْعَوْنَ وَأَنتُمْ تَنظُرُونَ
(And (remember) when We separated the sea for you and saved you and drowned Fir`awn's (Pharaoh) people while you were watching) means, `After We saved you from Fir`awn and you escaped with Musa; Fir`awn went out in your pursuit and We parted the sea for you.' Allah mentioned this story in detail, as we will come to know, Allah willing. One of the shortest references to this story is Allah's statement,
فَأَنجَيْنَـكُمْ
(And saved you) meaning, "We saved you from them, drowning them while you watched, bringing relief to your hearts and humiliation to your enemy."
Fasting the Day of `Ashura
It was reported that the day the Children of Israel were saved from Fir`awn was called the day of `Ashura'. Imam Ahmad reported that Ibn `Abbas said that the Messenger of Allah ﷺ came to Al-Madinah and found that the Jews were fasting the day of `Ashura'. He asked them, "What is this day that you fast" They said, "This is a good day during which Allah saved the Children of Israel from their enemy, and Musa used to fast this day." The Messenger of Allah ﷺ said,
«أَنَا أَحَقُّ بِمُوسَى مِنْكُم»
(I have more right to Musa than you have.)
So the Messenger of Allah ﷺ fasted that day and ordered that it be fasted. This Hadith was collected by Al-Bukhari, Muslim, An-Nasa'i and Ibn Majah.
Verse 47 had spoken of the special favours shown to the Israelites by Allah. Now, with Verse 49 begins the account of these favours.
Someone had made a prediction to the Pharaoh (فرعون) that a child was going to be born among the Israelites who would destroy his kingship. So, he began slaughtering all the male infants as soon as they were born. But he would spare the females, as there was nothing to fear from them, and, moreover, they could, on growing up, serve as maid-servants. So, even this leniency was motivated by self-interest. What the verse refers to as "a great trial" is either the slaughter of the sons - which was a calamity, and it is the quality of patience that is tested in a calamity - or the deliverance from the people of the Pharaoh - which was a blessing, and it is the quality of thankfulness which is tested when one receives a blessing.
The next verse gives us the details about this deliverance.
O Israelites! Remember when Allah saved you from the people of Pharaoh, who were tormenting you, slaughtering your sons so you would not survive, and letting your women live so they could serve them, taking great pains to humiliate and insult you. When you were saved from the oppression of Pharaoh and his people, it was a great test for you from your Lord, to see if you would be thankful.
Banggitin ninyo, O mga Anak ni Israel, nang sumagip Kami sa inyo mula sa mga tagasunod ni Paraon na nagpapalasap noon sa inyo ng mga uri ng pagdurusa yayamang pumapatay sila ng mga lalaking anak ninyo sa pamamagitan ng pagkatay upang wala sa inyong matira at nag-iiwan sa mga babaing anak ninyo na manatiling mga buhay upang ang mga ito ay maging mga maybahay upang maglingkod sa kanila, bilang pagpapalabis sa panghahamak sa inyo at panlalait sa inyo. Sa pagliligtas sa inyo mula sa karahasan ni Paraon at ng mga tagasunod niya ay may isang pagsusulit na mabigat mula sa Panginoon ninyo nang sa gayon kayo ay magpapasalamat.
Ingatlah, wahai Bani Israil, tatkala Kami menyelamatkan kalian dari para pengikut Firaun yang telah menimpakan beragam siksaan kepada kalian. Mereka menyembelih anak-anak laki-laki kalian supaya kalian punah dan mereka membiarkan para wanita kalian hidup untuk menjadi pelayan mereka. Perbuatan mereka ini sangat merendahkan dan menistakan kalian. Di balik penyelamatan kalian dari kekejaman Firaun dan para pengikutnya terdapat ujian besar dari Tuhan kalian, yaitu agar kalian mau bersyukur kepada-Nya.
Alalahanin ninyo ang mga biyaya Namin sa inyo na bumiyak Kami para sa inyo ng dagat saka gumawa Kami roon ng isang daang tuyo na nilalakaran ninyo kaya pinaligtas Namin kayo at nilunod Namin ang mga kaaway ninyong si Paraon at ang mga tagasunod niya sa harap ng mga mata ninyo habang kayo ay nakatingin sa kanila.
Verse 50 refers to certain things which had happened in the days of Sayyidna Musa (علیہ السلام) (Moses). He, in his capacity as a messenger of Allah, continued efforts for a long time to make the Pharaoh and his people see Truth, but when they persisted in their denial, Allah commanded him to take the Israelites along with him and leave Egypt surreptitiously. On their way, they came across a sea while the Pharaoh was behind him with his army in hot pursuit. Allah commanded the sea to split, and make way for Sayyidna Musa (علیہ السلام) and his people. So, they went over smoothly. But when the Pharaoh and his army followed them into the sea, it gathered the water back so that the Pharaoh and his men were drowned then and there.
A doctrinal point
Verse 50 speaks of the splitting of the sea, and clearly proves that miracles do occur at the hands of prophets, which some Westernized Muslims have been trying to deny. (Bayn al-Quran (
Remember Allah’s favour in saving you when He parted the sea and made it a dry path for you to go through, while drowning your enemies, Pharaoh and his followers, before your very eyes, as you looked on.
Ingatlah di antara nikmat Kami kepada kalian yaitu Kami membelah lautan dan menjadikannya sebagai jalan yang kering sehingga kalian bisa melintasinya, kemudian Kami menyelamatkan kalian dan menenggelamkan musuh kalian, Firaun dan para pengikutnya di depan mata kalian, dan kalian menyaksikan azab pada mereka itu secara langsung.
Rappelez-vous que parmi les bienfaits qui vous ont été faits, nous avons fendu la mer pour vous et y avons créé un passage de terre ferme que vous avez emprunté, vous sauvant et noyant Pharaon votre ennemi et ses sbires tandis que vous regardiez.
Size gönderdiğimiz nimetlerimizi hatırlayıp, anın. Sizin için denizi yarıp, üzerinde yürüyeceğiniz bir yol haline getirdik. Ardından sizleri kurtarıp, düşmanınız firavun ve avenesini gözlerinizin önünde boğduk. Sizler onların bu halini gördünüz.
Các ngươi hãy nhớ lại hỡi người dân Isra-el về việc TA đã tách biển Hồng Hải ra tạo thành một con đường cho các ngươi băng qua để cứu các ngươi thoát khỏi sự truy sát của Fir-'awn và thuộc hạ của hắn, và TA đã nhận chìm chúng trước mặt các ngươi.
Sjetite se blagodati naše prema vama koja se ogleda u Našem razdvajanju mora za vas, kada smo vam načinili suh put kojim ćete ići, i time vas izbavili, dok smo vašeg neprijatelja, faraona i njegove sljedbenike, potopili pred vašim očima, dok ste sve to posmatrali.
E ricordate le Nostre grazie che vi abbiamo concesso, quando abbiamo separato il mare, lo abbiamo reso un sentiero solido e asciutto, da voi percorribile. Vi abbiamo salvati e abbiamo annegato il vostro nemico, il Faraone, e i suoi seguaci davanti ai vostri occhi, mentre li osservavate.
Recuerden que entre los favores que han recibido, hemos partido el mar por ustedes y hemos creado un pasaje de tierra firme que ustedes tomaron para así salvarse, mientras que su enemigo el Faraón y su ejército se ahogaron ante sus ojos.
Recuerden que, entre estos beneficios, citamos a Moisés (Musa) u durante cuarenta noches para que tuviera lugar la revelación de la luz y la guía contenida en la Torá. Lamentablemente, durante su ausencia ustedes adoraron al becerro, un acto ciertamente injusto.
Các ngươi hãy nhớ lại hỡi người dân Isra-el lúc TA hẹn gặp Musa trong thời gian bốn mươi đêm để TA ban xuống Kinh Tawrah cho Y làm nguồn ánh sáng và chỉ đạo nhưng rồi trong thời gian vắng mặt của Y thì các ngươi lại đúc ra một con bò cái tơ và thờ cùng nó, quả thật hành động đó của các ngươi thật là sai quấy.
I sjetite se blagodati kada smo Musau četrdeset noći dug susret odredili, kako bi se upotpunilo objavljivanje Tevrata, koji je svjetlost i uputa, a zatim ste vi tele za božanstvo uzeli u tom periodu, sami sebi nepravdu čineći.
E ricordate, tra queste grazie, il nostro incontro con Mūsā per quaranta notti, affinché venisse completata la rivelazione della Torāh, Luce e Guida; dopodiché, in quel periodo, non avete fatto altro che adorare il vitello, e siete stati ingiusti nel farlo.
The Children of Israel worshipped the Calf
Allah then said, "Remember My favor on you when I forgave you for worshipping the calf." This happened after Musa went to the meeting place with his Lord at the end of that period which was forty days. These forty days were mentioned in Surat Al-A`raf, when Allah said,
وَوَعَدْنَا مُوسَى ثَلَـثِينَ لَيْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ
(And We appointed for Musa thirty nights and added (to the period) ten (more)) (7:142).
It was said that these days were during the month of Dhul-Qa`dah plus the first ten days in Dhul-Hijjah, after the Children of Israel were delivered from Fir`awn and they safely crossed the sea. Allah's statement,
وَإِذْ ءَاتَيْنَا مُوسَى الْكِتَـبَ
(And (remember) when We gave Musa the Scripture) means, the Tawrah,
وَالْفُرْقَانِ
(And the criterion) that is that which differentiates between truth and falsehood, guidance and deviation.
لَعَلَّكُمْ تَهْتَدُونَ
(So that you may be guided aright), after escaping the sea, as another Ayah in Surat Al-A`raf clearly stated,
وَلَقَدْ ءَاتَيْنَا مُوسَى الْكِتَـبَ مِن بَعْدِ مَآ أَهْلَكْنَا الْقُرُونَ الاٍّولَى بَصَآئِرَ لِلنَّاسِ وَهُدًى وَرَحْمَةً لَّعَلَّهُمْ يَتَذَكَّرُونَ
(And indeed We gave Musa ـ after We had destroyed the generations of old ـ the Scripture (the Tawrah) as an enlightenment for mankind, and a guidance and a mercy, that they might remember (or receive admonition)) (28:43).
Ingatlah salah satu dari nikmat itu ialah janji Kami dengan Musa selama 40 malam untuk menyempurnakan proses turunnya Taurat sebagai cahaya dan petunjuk. Tetapi, yang terjadi selama periode itu justru kalian menyembah patung anak sapi, dan kalian telah melakukan kezaliman dengan melakukan perbuatan itu.
Verse 51 refers to other incidents in the same story. When the Pharaoh had been drowned, the Israelites, according to one report, went back to Egypt, or, according to another, began to live somewhere else. Having at last found a peaceful existence, they now wished they could receive a Shari` ah, or a religious code of laws, from Allah which they should follow. Allah answered the prayer of Sayyidna Musa (علیہ السلام) and promised that if he came to the Mount Tur طور (Sinai) and devoted himself to worship for a month, he would receive a Divine Book. He gladly obeyed the Commandment, and was granted the Torah تورات . But he was ordered to continue to worship for ten days more, because he had broken his fast after a month and thus lost the special odour which rises from the mouth of a fasting person and which is very pleasant to Allah; so Allah commanded him to fast for ten additional days and regain that odour. Thus, Sayyidna Musa (علیہ السلام) completed forty days of total fasting and devotion. While he was on Mt. Sinai, something very odious happened to the Israelites. Among them there was a man called Samiriyy سامری . He fashioned the figure of a calf out of gold or silver, and put into it some of the dust which he had picked up from under the hooves of the horse of Jibra'il (the Archangel Gabriel علیہ السلام), at the time when the Pharaoh and his army had been drowned by the Archangel. The golden calf immediately acquired life. The ignorant among the Israelites were so impressed that they started worshipping it.
Verse 51 calls them "unjust" for having committed this sin, for 'injustice' lies in putting things in the improper places, and idolatory is essentially just that.
Also, remember that the forty nights appointed to Moses were from the blessings of Allah, in which the revelation of the Torah, with its light and guidance, was completed. Yet you went and worshipped the calf during that period, which made you into wrongdoers.
Banggitin ninyo: Kabilang sa mga biyayang ito ang pakikipagtipan Namin kay Moises nang apatnapung gabi upang lubusin sa loob niyon ang pagpapababa sa Torah bilang liwanag at patnubay. Pagkatapos walang nangyari sa inyo kundi sumamba kayo sa guya sa yugtong iyon habang kayo ay mga tagalabag sa katarungan sa paggawa ninyo nito.
Size bahşettiğimiz nimetlerimiz arasında şunu da hatırlayın; nur ve hidayet rehberi olan Tevrat'ın indirilme işleminin tamamlanması için Musa'ya kırk geceyi söz vermiştik. Sonra bu müddet içinde buzağıya tapınmıştınız. Sizler bu yaptığınızdan dolayı zalimler oldunuz.
Rappelez-vous aussi que parmi ces bienfaits, Nous donnâmes rendez-vous à Moïse (Mûsâ) pendant quarante nuits afin que s’achève la révélation de la lumière et de la guidée contenues dans la Torah. Malheureusement pour vous, vous avez adoré le Veau (`al-’ijlu) pendant cette durée et en agissant ainsi, avez assurément été injustes.
Tövbenizden sonra sizi affettik. Umulur ki, Allah'a güzel bir şekilde itaat ve ibadet ile şükredersiniz diye sizleri cezalandırmadık.
The Israelites were chosen by God. He selected them for a special task: they were to receive God’s scriptures and pass His commandments on to the rest of mankind. In relation to this office, they were granted many other blessings and facilities: victory over their enemies, forgiveness of their sins, special help in times of peril, divine provision for their physical needs, and so on. This misled later generations of Jews into thinking that they were God’s chosen people, and were assured of salvation in the next world. But such matters as salvation are not a hereditary right of any group. Successive generations are to be judged on their own merits. On the Day of Judgement people will be judged individually, according to their actions. To think that anything other than good deeds will avail one, is to underestimate the rigours of that Day.
Sau khi các ngươi sám hối cho việc làm đó của các ngươi thì TA đã xí xóa và tha thứ cho các ngươi, TA đã không bắt tội các ngươi vì mong rằng các ngươi biết tri ân TA qua việc chu đáo thờ phượng và tuân lệnh TA.
Prešli vam preko toga nakon što ste se pokajali, pa vas nismo kaznili kako biste Allahu zahvalni bili, iskreno Ga obožavajući i Njemu se pokoravajući.
Malgré cela, nous vous avons pardonnés après que vous vous soyez repentis et Nous ne vous avons pas châtiés. Serez-vous reconnaissants à Allah en L’adorant convenablement et en Lui obéissant ?
Poi vi abbiamo perdonati, dopo il vostro pentimento, e non vi abbiamo puniti, affinché mostraste gratitudine ad Allāh attraverso appropriata adorazione e obbedienza.
A pesar de eso, los he perdonado luego de que se arrepintieron y no los he castigado. ¿Serán agradecidos a Al‑lah adorándolo y obedeciéndolo como se debe?
Then Allah forgave you when you asked for forgiveness, and did not take you to account for it, so that you might be thankful to Him, worshipping Him in the best way and doing as He instructed.
Kemudian Kami mengampuni kalian setelah bertobat. Lalu Kami tidak menghukum kalian dengan harapan mudah-mudahan kalian mau bersyukur kepada Allah dengan cara menjalankan ibadah dan ketaatan kepada-Nya dengan sebaik-baiknya.
Pagkatapos nagpalampas si Allāh sa inyo matapos ng pagbabalik-loob ninyo kaya hindi Siya naninisi sa inyo, nang sa gayon kayo ay magpapasalamat sa Kanya sa pamamagitan ng kagandahan ng pagsamba sa Kanya at pagtalima sa Kanya.
The Israelites were forgiven only when they had offered Taubah توبہ (repentance), as recounted in Verse 54. In saying that they were pardoned so that they might learn gratefulness, the present verse employs the Arabic word لَعَلَ La` lla which indicates expectation. In the present context it does not mean that Allah had or could have any doubt or misgiving about this or any other matter; what the word implies here is just that when a man receives a pardon, the onlookers may expect him to feel grateful.
Banggitin ninyo: Kabilang sa mga biyayang ito na nagbigay Kami kay Moises – sumakanya ang pagbati ng kapayapaan – ng Torah bilang pamantayan sa pagitan ng katotohanan at kabulaanan at bilang paghihiwalay sa pagitan ng patnubay at pagkaligaw, nang sa gayon kayo ay mapapatnubayan sa pamamagitan nito tungo sa katotohanan.
Hak ile batılın, hidayet ile dalaletin arasını ayıran Tevrat'ı Musa -alehisselam-'a verdik, bu nimeti de hatırlayın. Umulur ki, bu nimetimiz ile hakkı bulursunuz.
Ingatlah salah satu dari nikmat itu ialah Kami berikan Taurat kepada Musa -'alaihissalām- sebagai pembeda antara yang hak dan yang batil, dan sebagai pemisah antara jalan yang benar dan jalan yang sesat, supaya kamu dapat menjadikannya sebagai petunjuk untuk mencapai kebenaran.
Rappelez-vous aussi d’un autre bienfait: Le don de la Torah à Moïse en guise de Discernement (furqânun) entre le bien et le mal et de distinction entre la guidée et l’égarement. Allez-vous vous guider vers la vérité par ce livre?
Also, remember that Allah’s giving Moses (peace be upon him) the Torah as a criterion between truth and falsehood, discriminating between guidance and misguidance, so that you might be guided to the truth through it, were from the blessings of Allah.
E ricordate, tra queste grazie che abbiamo concesso a Mūsā pace a lui: La Torāh, Criterio tra il Vero e il Falso, e distinguo tra la Retta Via e la perdizione, affinché possiate essere guidati, tramite di essa, alla verità.
Torah is the book which was given to Sayyidna Musa (علیہ السلام)
In the language of the Holy Qur'an, al-Furgan الفرقان is a term signifying something which separates truth from falsehood or distinguishes the one from the other. In the present verse, it refers either to (a) the injunctions of the Shari` ah which are to be found in the Torah, for the Shari` ah resolves all the differences that may arise with regard to the doctrines or the practice of good deeds; or to (b) miracles which decide between a true or a false claim in a palpable manner; or even to (c) the Torah itself which has the twin qualities of being a Book of Allah and of being an instrument for separating truth from falsehood.
I sjetite se blagodati kada smo Musau, alejhis-selam, objavili Tevrat, koji razdvaja između istine i neistine, upute i zablude, kako biste njime krenuli putem istine.
Recuerden también otro favor: el don de la Torá a Moisés u en forma de discernimiento entre el bien y el mal, y entre la guía y el extravío. ¿Van a encaminarse hacia la verdad a través de este libro?
Các ngươi hãy nhớ lại một trong những ân huệ mà TA đã ban cho các ngươi, đó là TA đã ban cho Musa Kinh Tawrah và Chuẩn Mực Phân Biệt giữa chân lý và điều ngụy tạo, giữa điều phúc và điều tội lỗi, giữa sự hướng dẫn và lầm lạc; mong rằng các ngươi được nó hướng dẫn đúng đường.
Also, remember that Allah’s allowing you to ask His forgiveness for worshipping the calf, when Moses (peace be upon him) told you that you had wronged yourselves by taking the calf as a god and worshipping it, were from the blessings of Allah. Moses told you to ask for forgiveness and repent to your Creator by some of you killing others, because turning to Him in this way was better for you than persisting in disbelief, which would lead to an eternity in the fire of Hell. So, you did this with Allah’s approval, and He forgave you, for He is Forgiving and Merciful with His servants.
Recuerden también este otro favor: cómo Al‑lah les permitió arrepentirse de haber adorado al becerro. Moisés u les dijo: Han sido injustos con ustedes mismos al adorar al becerro como una divinidad. Arrepiéntanse y regresen a su Creador e Iniciador quitándose ustedes mismos, los culpables, la vida. En su caso es preferible arrepentirse de esta manera, antes que persistir en una incredulidad que los conducirá al Infierno eterno. Esto sucedió gracias al acuerdo y la ayuda de Al‑lah que aceptó su arrepentimiento. Él es Aquel que acepta el arrepentimiento y es misericordioso con Sus servidores.
Ingatlah salah satu dari nikmat itu ialah Allah membimbing kamu untuk bertobat dari penyembahan terhadap anak sapi. Ketika Musa -'alaihissalām- berkata kepadamu, “Sesungguhnya kalian telah menganiaya diri kalian sendiri dengan menjadikan anak sapi itu sebagai tuhan yang kalian sembah. Sebab itu, bertobatlah kalian dan kembalilah kepada pencipta kalian, yaitu dengan cara saling bunuh di antara kalian. Tobat dengan cara itu lebih baik bagi kalian daripada mempertahankan kekafiran yang akan membuat kalian kekal di neraka.” Kemudian kalian melakukan (tobat) itu dengan bimbingan dan pertolongan Allah, dan Dia pun menerima tobat kalian karena Dia amat sering menerima tobat dan Maha Penyayang terhadap hamba-hamba-Nya.
Các ngươi hãy nhớ lại một trong các ân huệ mà TA ban cho các ngươi, đó là việc TA đã chấp nhận sự sám hối của các ngươi từ việc các ngươi thờ cúng con bò khi mà Musa nói với các ngươi: quả thật, các người đã tự làm hại bản thân mình qua việc nhận lấy con bò làm thượng đế để các ngươi thờ cùng nó, các ngươi hãy quay đầu sám hối với Đấng đã tạo hóa ra các ngươi bằng cách giết những kẻ tội lỗi trong các ngươi, sự sám hối theo cách này sẽ tốt cho các ngươi hơn việc các ngươi phải bị vĩnh viễn trong Hỏa Ngục, nếu các ngươi làm như thế thì Allah sẽ phù hộ cho các ngươi và tha thứ cho các ngươi bởi Ngài là Đấng Hằng Tha Thứ, Hằng Nhân Từ với đám bề tôi của Ngài.
E ricordate, tra queste grazie, che Allāh vi ha guidati al pentimento riguardo il culto del vitello, quando Mūsā pace a lui vi disse: "In verità avete fatto torto a voi stessi adorando il vitello come una divinità; pentitevi di ciò e tornate al vostro Creatore che vi ha posti al mondo, poiché vi uccidevate a vicenda: e il pentimento, in questo caso, è la strada migliore per voi, piuttosto che perseverare nella miscredenza che conduce alla dimora eterna nel Fuoco. E avete fatto ciò con l'aiuto di Allāh e il Suo sostegno, che vi ha perdonati, poiché, in verità, Lui agevola il pentimento ed è misericordioso con i Suoi sudditi.
Banggitin ninyo: Kabilang sa mga biyayang ito na nagtuon sa inyo si Allāh sa pagbabalik-loob mula sa pagsamba sa guya yayamang nagsabi si Moises – sumakanya ang pagbati ng kapayapaan – sa inyo: "Tunay na kayo ay lumabag sa katarungan sa mga sarili ninyo sa paggawa ninyo ng guya bilang isang diyos na sinasamba ninyo. Kaya magbalik-loob kayo at bumalik kayo sa Tagalikha ninyo at Tagapagpairal ninyo." Iyon ay sa pamamagitan ng pagpatay ng iba sa inyo sa iba. Ang pagbabalik-loob sa paraang ito ay higit na mabuti para sa inyo kaysa sa pananatili sa kawalang-pananampalatayang hahantong sa pamamalagi sa Impiyerno. Kaya nagsagawa kayo niyon ayon sa isang pagtutuon mula kay Allāh at isang pagtulong, at tumanggap Siya sa inyo ng pagbabalik-loob dahil Siya ay madalas ang pagtanggap ng pagbabalik-loob, maawain sa mga lingkod Niya."
Rappelez-vous également cet autre bienfait, la facilité qu’Allah vous fit en vous permettant de vous repentir de l’adoration du Veau. Moïse commença par vous dire:
Vous vous êtes fait du tort à vous-mêmes en adorant le Veau comme une divinité. Repentez-vous et revenez auprès de votre Créateur et votre Initiateur en tuant vous-mêmes les coupables. Se repentir de cette manière est préférable pour vous, que de persister dans une mécréance qui vous mènera éternellement en Enfer. Cela eut lieu grâce à la facilitation et à l’aide d’Allah qui accepta votre repentir, Il est certes celui qui accepte le repentir et est miséricordieux avec Ses serviteurs.
This verse describes the special mode of offering their Taubah توبہ (repentance) which was prescribed for the Israelites in this situation, -- that is to say, those who had not indulged in the worship of the golden calf should execute those who had. Similarly, in the Islamic Shari'ah too, certain major sins necessarily entail capital punishment even when the sinner has offered this Taubah توبہ -- for example, life in return for a life in the case of intentional homicide, or death by stoning in the case of adultery established through proper evidence.
Then the Israelites acted upon this divine commandments, they became worthy of receiving the mercy and favour of Allah in the other world.
The Children of Israel kill each other in Repentance
This was the repentance required from the Children of Israel for worshipping the calf. Commenting on Allah's statement;
وَإِذْ قَالَ مُوسَى لِقَوْمِهِ يَـقَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنفُسَكُمْ بِاتِّخَاذِكُمُ الْعِجْلَ
(And (remember) when Musa said to his people: "O my people! Verily, you have wronged yourselves by worshipping the calf...), Al-Hasan Al-Basri said, "When their hearts thought of worshipping the calf,
وَلَمَّا سُقِطَ فَى أَيْدِيهِمْ وَرَأَوْاْ أَنَّهُمْ قَدْ ضَلُّواْ قَالُواْ لَئِن لَّمْ يَرْحَمْنَا رَبُّنَا وَيَغْفِرْ لَنَا
(And when they regretted and saw that they had gone astray, they (repented and) said: "If our Lord does not have mercy upon us and forgive us") (7:149). This is when Musa said to them,
يَـقَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنفُسَكُمْ بِاتِّخَاذِكُمُ الْعِجْلَ
(O my people! Verily, you have wronged yourselves by worshipping the calf...)." Abu `Al-`Aliyah, Sa`id bin Jubayr and Ar-Rabi` bin Anas commented on,
فَتُوبُواْ إِلَى بَارِئِكُمْ
(So turn in repentance to your Bari') that it means, "To your Creator." Allah's statement,
إِلَى بَارِئِكُمْ
(to your Bari' (Creator)) alerts the Children of Israel to the enormity of their error and means, "Repent to He Who created you after you associated others with Him in worship."
An-Nasa'i, Ibn Jarir and Ibn Abi Hatim recorded Ibn `Abbas saying, "Allah told the Children of Israel that their repentance would be to slay by the sword every person they meet, be he father or son. They should not care whom they kill. Those were guilty whom Musa and Harun were not aware of their guilt, they admitted their sin and did as they were ordered. So Allah forgave both the killer and the one killed." This is part of the Hadith about the trials that we will mention in Surat Ta Ha, (20) Allah willing.
Ibn Jarir narrated that Ibn `Abbas said, "Musa said to his people,
فَتُوبُواْ إِلَى بَارِئِكُمْ فَاقْتُلُواْ أَنفُسَكُمْ ذَلِكُمْ خَيْرٌ لَّكُمْ عِندَ بَارِئِكُمْ فَتَابَ عَلَيْكُمْ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ
("So turn in repentance to your Creator and kill each other (the innocent kill the wrongdoers among you), that will be better for you with your Creator." Then He accepted your repentance. Truly, He is the One Who accepts repentance, the Most Merciful.)
Allah ordered Musa to command his people to kill each other. He ordered those who worshipped the calf to sit down and those who did not worship the calf to stand holding knives in their hands. When they started killing them, a great darkness suddenly overcame them. After the darkness lifted, they had killed seventy thousand of them. Those who were killed among them were forgiven, and those who remained alive were also forgiven." p
Yüce Allah'ın bahşetmiş olduğu nimetlerden bir tanesi de sizleri buzağıya ibadet etmekten tövbe etmeye muvaffak kılmasıdır. İşte bu nimeti de anın. Zira Musa -aleyhisselam- size: "Şüphesiz ki buzağıyı ibadet ettiğiniz bir ilah edinmekle nefislerinize zulmettiniz" dedi. Haydi sizi yaratan ve yoktan var eden yaratıcınıza tövbe edin, O'na dönün. Bu tövbe sizden birilerinin diğerlerini öldürmesiyle gerçekleşir. Bu tövbe sizin için, cehennemde ebedî kalmaya sebebiyet verecek küfürde devam etmekten daha hayırlıdır. Bu (tövbeyi) Allah'ın muvaffak kılması ve yardımı sayesinde ettiniz. O da sizin tövbenizi kabul etti. Çünkü O, tövbeleri çokça kabul eden, kullarına karşı merhametli olandır.
I sjetite se blagodati toga što vas je Allah uputio da se pokajete od obožavanja teleta, kada je Musa, alejhis-selam, rekao: "Učinili ste nepravdu sebi uzimajući tele za božanstvo koje obožavate, pa se pokajte i vratite svom Stvoritelju tako što ćete ubiti jedan drugog. Pokajanje na taj način vam je bolje od upuštanja u nevjerstvo je će vas odvesti vječnom boravku u Vatri. Vi ste to uradili jer vas je Allah tome uputio i u tome pomogao, pa vam je oprostio jer On, uistinu, puno prašta i puno je milostiv prema Svojim robovima."
I sjetite se kada su vaši preci drsko rekli Musau, alejhis-selam: "Nećemo vjerovati dok ne vidimo Allaha očima svojim, bez zastora, pa vas je spalila vatra poubijavši vas, dok jedni druge gledate."
Then Sayyidna Musa (علیہ السلام) (Moses) brought the Torah from Mount Tur طور (Sinai) and presented it to the Israelites as the book of Allah, some of them were insolent enough to say that they could not believe it until and unless Allah Himself told them in so many words. With the permission of Allah, Sayyidna Musa (علیہ السلام) replied that even this condition would be fulfilled, if they went with him to Mount Tur طور . The Israelites chose seventy men for this purpose. Arriving there, they heard the words of Allah with their own ears. Now, in their perversity, they invented a new ruse. It was not enough, they said, to hear the speech, for they could not be sure whether it was Allah Himself who had spoken to them or someone else. But they promised that they would be finally convinced if they could see Allah with their own eyes. Since it is beyond the power of a living being to be able to see Allah in the physical world, they had to pay for their impertinence, and were killed by a thunderbolt -- the next verse reports their death.
Rappelez-vous lorsque vos ancêtres dirent effrontément à Moïse:
Nous ne te croirons pas tant que nous n’aurons pas vu Allah de nos propres yeux sans qu’Il ne nous soit voilé. Un feu brûlant vous saisit alors et vous tua tandis que vous vous regardiez.
Các ngươi hãy nhớ lại lúc cha mẹ của các ngươi, những kẻ sai quấy, nói với Musa một cách thách thức: chúng tôi sẽ không tin ngươi trừ phi chúng tôi tận mắt nhìn thấy Allah, Ngài phải hiện rõ công khai cho chúng tôi thấy. Thế là sét đã đánh họ trong lúc một số người trong bọn họ chỉ biết đưa mắt nhìn.
The Best among the Children of Israel ask to see Allah; their subsequent Death and Resurrection
Allah said, `Remember My favor on you for resurrecting you after you were seized with lightning when you asked to see Me directly, which neither you nor anyone else can bear or attain.' This was said by Ibn Jurayj. Ibn `Abbas said that the Ayah
وَإِذْ قُلْتُمْ يَـمُوسَى لَن نُّؤْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً
(And (remember) when you said: "O Musa ! We shall never believe in you until we see Allah plainly.") means, "Publicly", "So that we gaze at Allah." Also, `Urwah bin Ruwaym said that Allah's statement,
وَأَنتُمْ تَنظُرُونَ
(While you were looking) means, "Some of them were struck with lightning while others were watching." Allah resurrected those, and struck the others with lightning. As-Suddi commented on,
فَأَخَذَتْكُمُ الصَّـعِقَةُ
(But you were seized with a bolt of lightning) saying; "They died, and Musa stood up crying and supplicating to Allah, `O Lord! What should I say to the Children of Israel when I go back to them after You destroyed the best of them,
لَوْ شِئْتَ أَهْلَكْتَهُم مِّن قَبْلُ وَإِيَّـىَ أَتُهْلِكُنَا بِمَا فَعَلَ السُّفَهَآءُ مِنَّآ
(If it had been Your will, You could have destroyed them and me before; would You destroy us for the deeds of the foolish ones among us)' Allah revealed to Musa that these seventy men were among those who worshipped the calf. Afterwards, Allah brought them back to life one man at a time, while the rest of them were watching how Allah was bringing them back to life. That is why Allah's said,
ثُمَّ بَعَثْنَـكُم مِّن بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ
(Then We raised you up after your death, so that you might be grateful.)"
Ar-Rabi` bin Anas said, "Death was their punishment, and they were resurrected after they died so they could finish out their lives." Qatadah said similarly.
`Abdur-Rahman bin Zayd bin Aslam commented on this Ayah, "Musa returned from meeting with his Lord carrying the Tablets on which He wrote the Tawrah. He found that they had worshipped the calf in his absence. Consequently, he commanded them to kill themselves, and they complied, and Allah forgave them. He said to them, `These Tablets have Allah's Book, containing what He commanded you and what He forbade for you.' They said, `Should we believe this statement because you said it By Allah, we will not believe until we see Allah in the open, until He shows us Himself and says: This is My Book, therefore, adhere to it. Why does He not talk to us as He talked to you, O, Musa"' Then he (`Abdur-Rahman bin Zayd) recited Allah's statement,
لَن نُّؤْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً
(We shall never believe in you until we see Allah plainly) and said, "So Allah's wrath fell upon them, a thunderbolt struck them, and they all died. Then Allah brought them back to life after He killed them." Then he (`Abdur-Rahman) recited Allah's statement,
ثُمَّ بَعَثْنَـكُم مِّن بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ
(Then We raised you up after your death, so that you might be grateful), and said, "Musa said to them, `Take the Book of Allah.' They said, `No.' He said, `What is the matter with you' They said, `The problem is that we died and came back to life.' He said, `Take the Book of Allah.' They said, `No.' So Allah sent some angels who made the mountain topple over them."
This shows that the Children of Israel were required to fulfill the commandments after they were brought back to life. However, Al-Mawardy said that there are two opinions about this matter. The first opinion is that since the Children of Israel witnessed these miracles, they were compelled to believe, so they did not have to fulfill the commandments. The second opinion states that they were required to adhere to the commandments, so that no responsible adult is free of such responsibilities. Al-Qurtubi said that this is what is correct, because, he said, although the Children of Israel witnessed these tremendous calamities and incidents, that did not mean that they were not responsible for fulfilling the commandments any more. Rather they are responsible for that, and this is clear. Allah knows best.
Ingatlah ketika leluhurmu dengan berani berbicara kepada Musa -'alaihissalām-, “Kami tidak akan beriman kepadamu sampai kami melihat Allah secara nyata tanpa ada penghalang sedikit pun.” Kemudian kalian disambar oleh api yang membakar, lalu ia membunuh kalian dalam kondisi kalian saling pandang satu sama lain.
Recuerden cuando sus ancestros dijeron con descaro a Moisés u: No te creeremos hasta tanto no hayamos visto a Al‑lah claramente y con nuestros propios ojos. Entonces una llamarada de fuego los golpeó y los mató mientras miraban.
E ricordate quando i vostri antenati dissero a Mūsā ﴾la pace sia con lui﴿, con sfrontatezza: "Non ti crederemo fino a quando non vedremo Allāh con i nostri occhi, chiaramente", e così vi colpì un Fuoco divampante, che vi uccise mentre eravate lì impotenti ad osservare.
Musa -aleyhisselam-'la babalarınızın cüretle konuşup, ona söylediklerini hatırlayın. Onlar şöyle demişlerdi: "Bizden gizli olmadan aleni olarak Allah'ı görene kadar sana iman etmeyeceğiz". Bunun akabinde yakıcı ateş sizi alıverdi. Sizden bazısı diğerlerine bakıverirken sizi öldürdü.
Banggitin ninyo nang nagsabi ang mga ninuno ninyo habang mga nakikipag-usap kay Moises – sumakanya ang pagbati ng kapayapaan – nang may kapangahasan: "Hindi kami maniniwala sa iyo hanggang sa makakita kami kay Allāh sa mata, nang walang tumatabing sa amin." Kaya dumaklot sa inyo ang apoy na nanununog at pumatay sa inyo habang ang iba sa inyo ay nakatingin sa iba.
Also, remember when you shamelessly addressed Moses (peace be upon him), saying that you would not believe him until you saw Allah with your own eyes, in the open before you, and the lightning struck you and killed you, whilst some of you looked at the others.
Pagkatapos nagbigay-buhay Kami sa inyo matapos ng kamatayan ninyo, nang sa gayon kayo ay magpapasalamat kay Allāh sa pagbibiyaya Niya sa inyo niyon.
Then He brought you back to life after death so that you might be thankful to Him for the blessings He granted you in this way.
This verse refers to death, which suggests that the thunderbolt had killed them. Since the Israelites had always been mistrusting Sayyidna Musa (علیہ السلام) ، he feared that they would suspect him of having taken the men to a solitary place and got them slaughtered. So, he prayed to Allah to save him from such a vile accusation. Allah granted his prayer, and gave those a new life.
Ensuite, nous vous avons ramenés à la vie après votre mort. Serez-vous reconnaissants envers Allah pour ce bienfait qu’Il vous a accordé ?
Kemudian Kami hidupkan kalian sesudah kematianmu agar kalian mau bersyukur kepada Allah atas karunia tersebut.
Zatim smo vas, nakon smrti, proživjeli kako biste Allahu bili zahvalni na toj blagodati.
Sonra ölümünüzün ardından sizi tekrar dirilttik. Umulur ki size vermiş olduğu nimetinden dolayı Allah'a şükredersiniz.
Sau đó, TA đã làm cho các ngươi sống lại từ cái chết của các ngươi mong rằng các ngươi biết tạ ơn Ngài về những ân huệ mà Ngài đã ban cho các ngươi.
Enseguida los devolví a la vida. ¿Serán agradecidos con Al‑lah por este favor que les concedió?
Poi vi abbiamo resuscitato dopo la vostra morte, affinché possiate ringraziare Allāh per la Sua munificenza nei vostri confronti.
Entre los beneficios con los que los hemos colmado están las nubes que les enviamos para protegerlos del calor del Sol mientras erraban por la Tierra. Además, hicimos descender sobre ustedes una bebida dulce parecida a la miel y un pequeño pájaro de carne tierna parecido a la codorniz, y luego les dijimos: “Coman de las cosas buenas que les hemos enviado.” Al rechazar estos favores no fueron injustos conmigo sino con ellos mismos ya que ello disminuyó sus recompensas y los expuso al castigo.
Một trong những ân huệ mà TA đã ban cho các ngươi là TA đã gửi mây đến che mát các ngươi khỏi cái nóng của mặt trời khi nó chói rọi xuống trái đất, TA đã ban xuống cho các ngươi Al-Man (có người nói đó là các loại thực phẩm tốt lành như mật ong, và có người thì nói đó là những thực phẩm hảo hạng, cao cấp và quí hiếm từ chiếc bàn thực phẩm mà Allah đã ban xuống cho Nabi Ysa và các tông đồ của Người) cùng với Salwa (một loài chim nhỏ mà thịt của nó thơm ngon, có lời cho rằng đó là chim cút). TA đã phán bảo các ngươi hãy ăn thỏa thích từ những nguồn thực phẩm tốt lành mà TA đã ban cấp cho các ngươi. Và TA không hề bị mất giảm bất cứ điều gì từ việc chúng phủ nhận các ân huệ này của TA, tuy nhiên, chính chúng đã làm thiệt hại cho bản thân chúng vì chúng đã đánh mất phần ân phước và sẽ phải đối diện với sự trừng phạt.
The Shade, the Manna and the Quail
After Allah mentioned the calamities that He saved the Children of Israel from, He mentioned the favors that He granted them, saying,
وَظَلَّلْنَا عَلَيْكُمُ الْغَمَامَ
And We shaded you with clouds. This A0yah mentions the white clouds that provided shade for the Children of Israel, protecting them from the sun s heat during their years of wandering. In the Hadith about the trials, An-Nasa0 i recorded Ibn Abba0s saying, Allah shaded the Children of Israel with clouds during the years of wandering. Ibn Abi Hلa0tim said, Narrations similar to that of Ibn Abba0s were reported from Ibn Umar, Ar-Rab0 bin Anas, Abu Mijlaz, Adل-Dلahلhلa0k, and As-Suddi. Al-Hلasan and Qata0dah said that,
وَظَلَّلْنَا عَلَيْكُمُ الْغَمَامَ
(And We shaded you with clouds) "This happened when they were in the desert and the clouds shielded them from the sun." Ibn Jarir said that several scholars said that the type of cloud the Ayah mentioned, "was cooler and better than the type we know."
`Ali bin Abi Talhah reported that Ibn `Abbas commented on Allah's statement,
وَأَنزَلْنَا عَلَيْكُمُ الْمَنَّ
And sent down on you Al-Manna, The manna used to descend to them to the trees, and they used to eat whatever they wished of it. Also, Qata0dah said, The manna, which was whiter than milk and sweeter than honey, used to rain down on the Children of Israel, just as the snow falls, from dawn until sunrise. One of them would collect enough for that particular day, for if it remained more than that, it would spoil. On the sixth day, Friday, one would collect enough for the sixth and the seventh day, which was the Sabbath during which one would not leave home to seek his livelihood, or for anything else. All this occurred in the wilderness. The type of manna that we know provides sufficient food when eaten alone, because it is nutritious and sweet. When manna is mixed with water, it becomes a sweet drink. It also changes composition when mixed with other types of food. However, this is not the only type. The evidence to this fact is that Al-Bukha0ri narrated, that Sa 0d bin Zayd said that the Messenger of Allah ﷺ said,
«الْكَمْأَةُ مِنَ الْمَنِّ وَمَاؤُهَا شِفَاءٌ لِلْعَيْن»
(Kam'ah (truffles) is a type of manna, and its liquid is a remedy for the eyes.)
This Hadith was also collected by Imam Ahmad. The group of Hadith compilers, with the exception of Abu Dawud, also collected it, and At-Tirmidhi graded it Hasan Sahih. At-Tirmidhi recorded Abu Hurayrah saying that the Messenger of Allah ﷺ said,
«الْعَجْوَةُ مِنَ الْجَنَّةِ وَفِيهَا شِفَاءٌ مِنَ السُّمِّ وَالْكَمْأَةُ مِنَ الْمَنِّ وَمَاؤُهَا شِفَاءٌ لِلْعَيْن»
(The `Ajwah (pressed, dried date) is from Paradise and it cures poison, Al-Kam'ah (truffles) is a form of manna, and its liquid heals the eye.") At-Tirmidhi is the only one of them who recorded this Hadith.
As for the quail (Salwa) in question, `Ali bin Abi Talhah reported that Ibn `Abbas said, "The (Salwa) is a bird that looks like the quail." This is the same opinion reported from Mujahid, Ash-Sha`bi, Ad-Dahhak, Al-Hasan, `Ikrimah and Ar-Rabi` bin Anas, may Allah have mercy upon them. Also, `Ikrimah said that the Salwa is a bird in Paradise about the size of a sparrow. Qatadah said "The Salwa is a bird that is similar to a sparrow. During that time, an Israelite could catch as many quails as was sufficient for that particular day, otherwise the meat would spoil. On the sixth day, Friday, he would collect what is enough for the sixth and the seventh day, the Sabbath, during which one was not allowed to depart his home to seek anything."
Allah said,
كُلُواْ مِن طَيِّبَـتِ مَا رَزَقْنَـكُمْ
(Eat of the good lawful things We have provided for you,) (7:160) this form of command is a simple order of allowance, guiding to what is good. Allah said,
وَمَا ظَلَمُونَا وَلَـكِن كَانُواْ أَنفُسَهُمْ يَظْلِمُونَ
(And they did not wrong Us but they wronged themselves) means, `We commanded them to eat from what We gave them, and to perform the acts of worship (but they rebelled).' This Ayah is similar to Allah's statement,
كُلُواْ مِن رِّزْقِ رَبِّكُمْ وَاشْكُرُواْ لَهُ
(Eat of the provision of your Lord, and be grateful to Him) (34:15).
Yet, the Children of Israel rebelled, disbelieved and committed injustice against themselves, even though they saw the clear signs, tremendous miracles and extraordinary events.
The Virtue of Muhammad's ﷺ Companions over the Companions of all Other Prophets
Here it is important to point out the virtue of Muhammad's ﷺ Companions over the companions of the other Prophets. This includes firmness in the religion, patience and the lack of arrogance, may Allah be pleased with them. Although the Companions accompanied the Prophet in his travels and battles, such as during the battle of Tabuk, in intense heat and hardship, they did not ask for a miracle, though this was easy for the Prophet by Allah's leave. And when the Companions became hungry, they merely asked the Prophet - to invoke Allah - for an increase in the amount of food. They collected whatever food they had and brought it to the Prophet , and he asked Allah to bless it, told each of them to take some food, and they filled every pot they had. Also, when they needed rain, the Prophet asked Allah to send down rain, and a rain cloud came. They drank, gave water to their camels and filled their water skins. When they looked around, they found that the cloud had only rained on their camp. This is the best example of those who were willing to accept Allah's decision and follow the Messenger of Allah ﷺ .
E tra le Nostre grazie vi sono le nuvole che vi abbiamo inviato, le quali vi riparano dal calore del sole quando invia i suoi forti raggi sulla terra; e vi abbiamo concesso le nostre grazie: Bevande dolci come il miele e uccelli piccoli di carne tenera, simili a quaglie, e vi abbiamo detto: "Nutritevi delle bontà che vi abbiamo concesso". Ma non vi fu grazia che non negarono: Tuttavia, fecero torto a loro stessi, perdendo parte della loro ricompensa ed esponendosi alla punizione.
Another of Allah’s blessings was that He sent clouds to shade you from the heat of the sun when you were wandering the earth; and He sent down manna, a sweet drink similar to honey, and quails for you, telling you to consume of the good things He had provided you with. Their ingratitude and disbelief for these blessings did not affect Allah in any way, but they wronged themselves, losing their share from the good they had done and exposing themselves to suffering.
Parmi les bienfaits dont Nous vous avons comblés, il y a l’envoi de nuages qui vous ont abrités de la chaleur du soleil alors que vous erriez sur Terre. Nous avons aussi fait descendre sur vous une boisson sucrée semblable à du miel et un petit oiseau (`as-salwâ) à la chair tendre qui ressemble à la caille (`as-samânî), puis nous vous dîmes:
Mangez des bonnes choses que nous vous accordons.
Ils ne Nous firent aucun tort, mais se firent du tort à eux-mêmes en rejetant ces bienfaits, car cela diminua leur récompense et les exposa au châtiment.
Kabilang sa mga biyaya Namin sa inyo na nagsugo Kami ng mga ulap na maglililim sa inyo laban sa init ng araw noong nagpagala-gala kayo sa lupain. Nagpababa Kami sa inyo ng mga biyaya Namin na isang inuming matamis tulad ng pulut-pukyutan at maliit na ibong kaaya-aya ang karne na nakawawangis ng pugo. Nagsabi Kami sa inyo: "Kumain kayo mula sa mga kaaya-ayang itinustos Namin sa inyo." Hindi sila nakabawas sa Amin ng anumang dahil sa pagkakaila nila sa mga biyayang ito at kawalang-pasasalamat sa mga ito, subalit lumabag sila sa katarungan sa mga sarili nila dahil sa pagbawas ng bahagi sa mga sarili mula sa gantimpala at sa paglalantad sa mga sarili sa kaparusahan.
U naše blagodati prema vama spada to što smo poslali oblak koji će vam hladovinu praviti, štiteći vas od sunčeve vreline, nakon što ste po Zemlji počeli lutati, i spustili smo vam slatko piće, slično medu, i male ptice lijepog ukusa, slične prepelicama, rekavši vam: "Jedite lijepa jela kojima smo vas opskrbili." Oni nam nisu naudili njihovim poricanjem ovih blagodati i njihovom nezahvalnošću, već su sami sebi nepravdu učinili time što su nagradu izgubili i sebe kazni izložili.
These two incidents took place in the wilderness of Tih. The Israelites belonged to Syria, but had gone to Egypt in the time of Sayyidna Yusuf (علیہ السلام) (Joseph), and settled there, while Syria itself had come under the domination of a people called the ` Amaliqah (Amaleks). When the Pharaoh had been drowned and the Israelites could live in peace, Allah commanded them to go to war against the ` Amaliqah, and to free their homeland. The Israelites started on the expedition, but, on approaching Syria, when they came to learn about the military strength of the foe, their courage failed them, and they refused to engage themselves in the Jihad. Allah punished them for their disobedience, so that for full forty years they kept wandering about in a wilderness, and could not even go back to Egypt. The wilderness was not very vast, but only a stretch of some ten miles, lying between Egypt and Syria. They would make a day-long march in the direction of Egypt, and stop somewhere for the night. But, on getting up the next morning, they would always find themselves just where they had started from. Thus, they spent forty years wandering about in the wilderness in futile rage and exasperation. That is why the wilderness is called Tih تیہ ، which signifies 'having lost one's way'.
The wilderness was just a barren space without a tree or a building which could offer protection against heat or cold. There was no food to eat, and no clothes to wear. But in answer to the prayer of Sayyidna Musa (علیہ السلام) ، Allah made a miraculous provision for all their needs. When they could not bear the scorching sun, Allah sent them the shade of a thin, white cloud. When they began to starve, Allah blessed them with Mann مَن (manna) and Salwa سلوا . That is to say, Allah produced honeydew in abundance which they could easily gather. Hence it has been designated as mann مَن which signifies "a gift or favour". Then, quails would not flee but come around them, so that they could catch the birds with little effort. The two things being unusual, the Holy Qur'an says that Allah made them "descend" for the benefit of the Israelites. Similarly, when they were thirsty, Allah commanded Sayyidna Musa (علیہ السلام) to strike a rock with his staff, which made twelve streams gush forth, as the Holy Qur'an narrates in another place. When they complained of the thick darkness of the night, Allah produced for them a constant pillar of light. When their clothes began to wear out, Allah showed another miracle - their clothes would neither go dirty nor wear out, while the clothes of the children grew with their growth. (Qurtubi)
Allah had commanded the Israelites to take as much of the miraculous food as they really needed, and not to store it for future use. But when they disobeyed this commandment, the meat began to rot. This is how they harmed, not Allah, but themselves.
True piety is to worship God alone, to believe in Him though one has not seen Him, to live in fear of Judgement Day, to subsist on the pure things of the earth, to prevent whomsoever one can from falling into sin. It is those who adopt this way of life who will be successful in the next world.
Size bahşetmiş olduğumuz nimetlerimizden bir tanesi de; yeryüzünde yolunuzu kaybettiğinizde, güneşin sıcaklığından koruması için size bulut gönderdik. Size indirmiş olduğumuz nimetlerimizden bir diğeri de bal gibi tatlı içecek ve eti lezzetli olup bıldırcına benzeyen küçük kuştur. Size rızık olarak verdiğimiz güzel şeylerden yiyin dedik. Onların bu nimetlere nankörlük edip inkâr etmeleri bizden bir şey eksiltmedi. Ancak (bu nimetlerin) sevaplarından alacakları paylarını azaltarak ve azaba maruz bırakarak kendi nefislerine zulmettiler.
Salah satu nikmat yang Kami berikan kepada kalian ialah Kami mengirimkan awan yang menaungi kalian dari terik matahari tatkala kalian tersesat di muka bumi. Kami juga menurunkan nikmat berupa minuman manis seperti madu dan burung kecil yang dagingnya lezat seperti burung puyuh, lalu Kami firmankan kepada kalian, “Makanlah dari makanan yang baik-baik yang telah Kami berikan kepada kalian." Adapun pengingkaran mereka terhadap nikmat-nikmat tersebut tidak sedikit pun mengurangi kemuliaan-Ku, tetapi sejatinya mereka menzalimi diri mereka sendiri dengan mengurangi bagian mereka dari pahala (yang dijanjikan) dan menjerumuskan diri mereka sendiri ke dalam siksa.
Size, Beytul Makdis'e girin, dilediğiniz yerde istediğiniz güzel şeylerden bol bol afiyetle yiyin. Oraya girerken Allah'a secde ederek/boynu bükük, zelil olun, Allah'tan: "Rabbimiz günahlarımızı bağışla" diyerek isteyin size icabet edelim. Amellerinde güzel davrananların mükâfatını güzelliklerinden dolayı arttıracağız dediğimiz zaman Allah'ın size bahşetmiş olduğu nimetlerini hatırlayın.
There are two views as to when this incident took place. According to Shah ` Abd al-Qadir (رح) ، when the Israelites grew weary of eating the same Mann مَن and Salwa سلوا every day and prayed for being granted the kind of food they were used to (2:61), they were commanded to go to a certain city where they could get what they wished for. So, the commandment in the present verse pertains to the mode of entering this city, and lays down the spiritual etiquette for action and speech on this occasion. On the other hand is the view that the commandment pertains to the city against which the Israelites had been ordered to engage themselves in a Jihad جہاد . They obeyed it only after their long wanderings in the wilderness, and conquered the city. The commandment reported in Verse 58 was sent to them through Sayyidna Yusha' (علیہ السلام) (Joshua ) who was the prophet among them at the time.
The discrepancy between the two views, which raises a question about the chronological sequence of the events, should not confuse us as to the nature of the stories narrated in the Holy Qur'an. The Holy Qur'an does not tell the stories for the sake of telling stories, the usual purpose of which is to provide entertainment. The real intention here is to draw certain conclusions from the stories, and to illustrate or point out certain spiritual principles. Now, the various episodes of a story help to bring out various principles. So, in view of a particular effect sought in a particular context, the chronological sequence of the episodes may be invented and the incidents re-arranged to serve the interest of the pattern of meaning that is intended. This is just what the Holy Qur'an does; in fact, this is a quite usual literary method, and the disturbance of the chronological order in the stories narrated by the Holy Qur'an should not raise irrelevant questions in the mind of the reader - after all, in any and every piece of writing, or even speech, it is the intention which governs the ordering of the material.
The Verse holds out the promise that if the Israelites obeyed the commandment, their errors would be forgiven. On the basis of the first of the two views we have referred to, one must include among the errors their rejection of the Mann مَن and the Salwa سلوا and their request for the normal kind of food. The demand was really insolent, but Allah promised that if they showed their obedience by following the new commandment, He would forgive this error too. Anyhow, the promise of pardon was general, and extended to everyone who was ready to obey the new commandment, while a special reward was promised to those who devoted themselves to good deeds sincerely and wholeheartedly.
The meaning of Ihsan احسان
"We may add that 'sincerity' and 'wholeheartedness' are a very weak rendering in English of the essential quality of the text's Muhsinun محسنون (rendered here as "those who are good in deeds" ). This word comes from Ihsan احسان which signifies "doing a thing beautifully - that is, in the manner that is proper to it." Beside this lexical meaning, Ihsan احسان has a technical meaning which has been defined in a famous Hadith: تعبداللہ کانک تراہ ، فالم تکن تراہ فانہُ یراک : "Offer your prayers as if you can see Him, and if you do not see Him, He is seeing you (in any case)." (Bayan al-Qur'an)
Ingatlah salah satu nikmat yang Allah berikan kepada kalian, yaitu ketika Dia berfirman kepada kalian, “Masuklah kalian ke Baitulmaqdis. Makanlah makanan yang baik-baik yang ada di sana dari mana saja sesuka hati kalian sebagai makanan yang enak dan leluasa. Hendaklah kalian masuk ke sana seraya rukuk dan tunduk kepada Allah. Lalu memohonlah kepada Allah seraya berkata, 'Ya Tuhan kami! Hapuslah dosa-dosa kami,' niscaya Kami akan mengabulkan permohonan kalian dan Kami akan berikan tambahan ganjaran kepada orang-orang yang beramal dengan sebaik-baiknya atas kesungguhan mereka dalam beramal.
Sjetite se Allahove blagodati kada smo vam rekli: "Uđite u Bejtul-Makdis (Jerusalim) i jedite u njemu lijepa jela na kojem god mjestu želite, neka vam bude prijatno i ukusno, ali uđite poklonjeni i pokorni Allahu, i molite Ga riječima: 'Allahu oprosti nam grijehe' – odazvat ćemo vam se, i dobročiniteljima ćemo povećati nagradu za dobra djela."
E ricordate le grazie di Allāh su di voi quando vi abbiamo detto: "Entrate nella città di Beit Al- Maqdes ﴾oggi in Palestina﴿ e nutritevi di tutte le cose buone ovunque siate, pasti buoni e abbondanti; ed entrate inchinandovi umilmente ad Allāh, e implorate Allāh dicendo: "Dio nostro, perdona i nostri peccati”; li esaudiremo e aumenteremo a quelli che hanno fatto il bene come ricompensa per la loro azione.
Recuerden otro de los favores de Al‑lah, cuando les dijimos: Entren al Templo Sagrado (baitu l-maqdis, la ciudad de Jerusalén) y coman de las buenas cosas que allí se encuentran, con tranquilidad y en abundancia. Al entrar en la ciudad, prostérnense y sométanse a Al‑lah y ruéguenle: “Señor, borra nuestros pecados.” Oiré sus ruegos y recompensaré a quienes realicen sus obras con perfección.
58- Hani “Şu kasabaya girin ve orada istediğinizi bol bol yiyin. Kapısından da secde ederek girin ve “hıtta”
deyin ki günahlarınızı bağışlayalım. Biz iyilik edenlerin (mükâfatını)
daha da artıracağız.” demiştik.
59- Ama o zulmedenler kendilerine söylenenleri başka sözlerle değiştirdiler. Biz de fasıklık
ettikleri için zulmedenlerin üzerine gökten bir azap indirdik.
58. “Hani “Şu kasabaya girin ve orada istediğinizi bol bol yiyin.” Bu da
İsrailoğullarına isyan etmelerinden sonra Yüce Allah’ın onlara ihsan ettiği nimetler
arasındadır. Allah kendileri için güç kaynağı, yurt ve mesken olacak bir kasabaya girmelerini
emretti. Burada onlara rahatça ve bolca elde edecekleri bir rızık verilecekti. Bu kasabaya
girişleri ise Yüce Allah’a zilletle boyun eğmek suretinde olacaktı. Fiilen, kapısından “secde ederek” yani, zillet ile ve boyun eğerek; sözlü olarak da “hıtta” diyerek, yani Yüce Allah’tan günahlarının bağışlanmasını isteyerek ve af dileyerek bunu gerçekleştireceklerdi. Böylece günahlarınızın bağışlanmasını isteyin “ki günahlarınızı bağışlayalım. Biz iyilik edenlerin (mükafatını)” amelleri sebebi ile gerek dünyada, gerekse âhirette
“daha da artıracağız.”
59. “Ama” içlerinden “o zulmedenler kendilerine söylenenleri başka sözlerle değiştirdiler.”
Burada ifade, sözü değiştirenlerin içlerinden bir topluluk olduğunu, hepsinin bunu yapmadığını
açıklayıcı tarzdadır. İşte bunlar “hıtta” diyecek yerde, Allah’ın emrini küçümseyerek ve onunla alay ederek “hınta/buğday içerisinde bir habbe/tane”,
diye (ses benzerliği verecek şekilde) söylediler. Söylenmesi kolay
olduğu halde sözde değişiklik yapanlar, emrolundukları fiilde elbette ki değişiklik yaparlar.
Bundan dolayı (secde etmek yerine) kıçları üzerinde sürünerek girdiler.
Onların bu haddi aşan taşkınlıkları, Allah’ın cezasına çarptırılmalarının en büyük sebebi olduğundan dolayı Yüce Allah devamla şöyle buyurmaktadır:“Biz de” aralarından “zulmedenlerin üzerine fasıklık ettikleri için”
fasıklıkları ve azgınlıkları sebebi ile “gökten bir azap indirdik.”
"Dan (ingatlah), ketika Kami berfirman, 'Masuklah kamu ke negeri ini
(Baitul Maqdis), dan makanlah dari hasil buminya, yang banyak lagi enak
di mana saja kamu suka, dan masukilah pintu gerbangnya sambil bersujud, dan katakanlah,
'Bebaskanlah kami dari dosa,' niscaya Kami ampuni kesalahan-kesalahanmu, dan kelak Kami akan
menambah (pemberian Kami) kepada orang-orang yang berbuat baik.' Lalu
orang-orang yang zhalim mengganti perintah dengan (mengerjakan) yang
tidak diperintahkan kepada mereka. Sebab itu Kami timpakan atas orang-orang yang zhalim itu
hukuman dari langit, karena mereka berbuat fasik." (Al-Baqa-rah: 58-59).
(58) Ini juga termasuk di antara nikmat Allah terhadap mereka setelah
kemaksiatan mereka kepadaNya, lalu Allah meme-rintahkan kepada mereka untuk memasuki suatu
kampung yang menjadi sebuah negeri dan tempat menetap, serta kemuliaan bagi mereka (kala itu), dan mereka akan memperoleh rizki yang melim-pah, dan agar
jalan mereka memasukinya harus dengan rasa tunduk patuh kepada Allah dengan perbuatan, yaitu
memasuki pintu ger-bang sambil bersujud, artinya tunduk dan patuh, dan juga dengan perkataan
yaitu agar mereka berkata, ﴾ حِطَّةٞ ﴿ "Bebaskanlah kami dari dosa," yakni menghapus dosa dan kesalahan mereka dengan per-mohonan mereka atas ampunanNya kepadaNya, ﴾
نَّغۡفِرۡ لَكُمۡ خَطَٰيَٰكُمۡۚ ﴿ "niscaya Kami ampuni kesalahan-kesalahanmu" dengan adanya permo-honan kalian atas ampunanNya, ﴾
وَسَنَزِيدُ ٱلۡمُحۡسِنِينَ ﴿ "dan kelak Kami akan menambah pemberian Kami kepada orang-orang
yang berbuat baik," dengan perbuatan-perbuatan mereka, yaitu balasan yang segera maupun yang
tertunda.
(59) ﴾ فَبَدَّلَ ٱلَّذِينَ ظَلَمُواْ ﴿ "Lalu orang-orang yang zhalim meng-ganti," yakni yang zhalim di antara mereka. Allah tidak berkata lalu mereka mengganti, karena tidak semua dari mereka itu mengganti ﴾
قَوۡلًا غَيۡرَ ٱلَّذِي قِيلَ لَهُمۡ ﴿ "perintah dengan (mengerjakan) yang tidak diperin-tahkan kepada mereka," dan mereka berkata, gantikanlah kata حِطَّةٌ (bebaskanlah kami dari dosa) dengan kata حِنْطَةٌ (yang berarti se-buah biji dari gandum) dengan maksud penghinaan atas perintah Allah dan olok-olokan. Ketika mereka mengganti perkataan itu padahal sangatlah ringan, maka penggantian mereka terhadap perbuatan adalah lebih patut dan utama. Oleh karena itu mereka memasukinya dengan merangkak dengan pantat mereka, dan ketika kezhaliman ini merupakan penyebab terbesar akan azab Allah terhadap mereka, Allah berfirman, ﴾
فَأَنزَلۡنَا عَلَى ٱلَّذِينَ ظَلَمُواْ ﴿ "Sebab itu Kami timpakan atas orang-orang yang zhalim itu," di antara mereka ﴾
رِجۡزٗا ﴿ "hukuman," yaitu azab ﴾ مِّنَ ٱلسَّمَآءِ ﴿ "dari langit,"
disebabkan karena kefasikan dan kezhaliman mereka.
Các ngươi hãy nhớ lại một trong các ân huệ mà Allah đã ban cho các ngươi khi Ngài phán với các ngươi: Hãy đi vào Jerusalem nơi có ngôi đền Thiêng Al-Maqdis và hãy ăn những gì tốt lành trong đó ở bất cứ nơi nào các ngươi muốn một cách thỏa thích, và khi đi vào trong đó thì các ngươi hãy cúi đầu phủ phục Allah và hãy luôn cầu xin Ngài với lời nguyện cầu: "lạy Thượng Đế của bầy tôi, xin Ngài xóa tội của bầy tôi", TA sẽ đáp lại lời nguyện cầu của các ngươi và sẽ ban thêm cho những người làm tốt những phần thưởng tốt đẹp.
Banggitin ninyo: Kabilang sa mga biyaya ni Allāh sa inyo ay noong nagsabi Siya: "Magsipasok kayo sa Jerusalem at kumain kayo nang masaganang maalwang pagkain sa loob nito mula mga kaaya-ayang bagay mula sa alinmang lugar na loobin ninyo. Maging mga nakayukod na nagpapasailalim kay Allāh. Magsihiling kayo kay Allāh, na mga nagsasabi: "Panginoon namin, mag-alis Ka sa amin ng mga pagkakasala namin;" tutugon Siya sa inyo at magdaragdag Siya ng gantimpala sa mga nagpaganda sa mga gawa nila dahil sa pagpapaganda nila ng gawa.
Remember, from Allah’s blessings upon you, when He told you to enter Jerusalem and abundantly consume, with ease, from the good things in it from any place you wanted. He told you to prostrate in humility to Him when you entered, asking Him to remove your sins, so that He might answer you, and increase those who do good actions, rewarding them in this way.
The Jews were Rebellious instead of Appreciative when They gained Victory
Allah admonished the Jews for avoiding Jihad and not entering the holy land as they had been ordered to do when they came from Egypt with Musa. They were also commanded to fight the disbelieving `Amaliq (Canaanites) dwelling in the holy land at that time. But they did not want to fight, because they were weak and exhausted. Allah punished them by causing them to become lost, and to continue wandering, as Allah has stated in Surat Al-Ma'idah (5). The correct opinion about the meaning of, `the holy land' mentioned here is that it was Bayt Al-Maqdis (Jerusalem), as As-Suddi, Ar-Rabi` bin Anas, Qatadah and Abu Muslim Al-Asfahani, as well as others have stated. Musa said,
يَاقَوْمِ ادْخُلُوا الاٌّرْضَ المُقَدَّسَةَ الَّتِى كَتَبَ اللَّهُ لَكُمْ وَلاَ تَرْتَدُّوا
(O people! Enter the holy land which Allah has assigned to you and turn not back (in flight).) (5:21)
However, some scholars said that the holy land is Jericho, (Ariha') and this opinion was mentioned from Ibn `Abbas and `Abdur-Rahman bin Zayd.
After the years of wandering ended forty years later, in the company of Yuwsha` (Joshua) bin Nun, Allah allowed the Children of Israel to conquer the holy land on the eve of a Friday. On that day, the sun was kept from setting for a little more time, until victory was achieved. When the Children of Israel conquered the holy land, they were commanded to enter its gate while,
سُجَّدًا
(prostrating) in appreciation to Allah for making them victorious, triumphant, returning them to their land and saving them from being lost and wandering. Al-`Awfi said that Ibn `Abbas said that,
وَادْخُلُواْ الْبَابَ سُجَّدًا
(and enter the gate Sujjadan) means, "While bowing". Ibn Jarir reported Ibn `Abbas saying,
وَادْخُلُواْ الْبَابَ سُجَّدًا
(and enter the gate in prostration) means, "Through a small door while bowing." Al-Hakim narrated it, and Ibn Abi Hatim added, "And they went through the door backwards!" Al-Hasan Al-Basri said that they were ordered to prostrate on their faces when they entered the city, but Ar-Razi discounted this explanation. It was also said that the Sujud mentioned here means, `submissiveness', for actually entering while prostrating is not possible.
Khasif said that `Ikrimah said that Ibn `Abbas said, "The door mentioned here was facing the Qiblah." Ibn `Abbas, Mujahid, As-Suddi, Qatadah and Ad-Dahhak said that the door is the door of Hittah in Iylya', which is Jerusalem. Ar-Razi also reported that some of them said that it was a door in the direction of the Qiblah". Khasif said that `Ikrimah said that Ibn `Abbas said that the Children of Israel entered the door sideways. As-Suddi said that Abu Sa`id Al-Azdy said that Abu Al-Kanud said that `Abdullah bin Mas`ud said that they were commanded to, u
وَادْخُلُواْ الْبَابَ سُجَّدًا
(enter the gate in prostration (or bowing with humility)) but instead, they entered while their heads were raised in defiance.
Allah said next,
وَقُولُواْ حِطَّةٌ
(and say: `Hittah'). Ibn `Abbas commented, "Seek Allah's forgiveness." Al-Hasan and Qatadah said that it means, "Say, `Relieve us from our errors."
نَّغْفِرْ لَكُمْ خَطَـيَـكُمْ وَسَنَزِيدُ الْمُحْسِنِينَ
(and We shall forgive you your sins and shall increase (reward) for the good-doers) Here is the reward for fulfilling Allah's commandment. This Ayah means, "If you implement what We commanded you, We will forgive your sins and multiply your good deeds." In summary, upon achieving victory, the Children of Israel were commanded to submit to Allah in tongue and deed and, to admit to their sins and seek forgiveness for them, to be grateful to Allah for the blessings He gave them, hastening to do the deeds that Allah loves, as He said,
إِذَا جَآءَ نَصْرُ اللَّهِ وَالْفَتْحُ - وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِى دِينِ اللَّهِ أَفْوَجاً - فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوِبَا
(When there comes the help of Allah (to you, O Muhammad against your enemies) and the conquest (of Makkah). And you see that the people enter Allah's religion (Islam) in crowds. So glorify the praises of your Lord, and ask His forgiveness. Verily, He is the One Who accepts the repentance.) (110).
Allah said,
فَبَدَّلَ الَّذِينَ ظَلَمُواْ قَوْلاً غَيْرَ الَّذِي قِيلَ لَهُمْ
(But those who did wrong changed the word from that which had been told to them for another).
Al-Bukhari recorded Abu Hurayrah saying that the Prophet said,
«قِيلَ لِبَنِي إِسْرَائِيلَ ادْخُلُوا الْبَابَ سُجَّدًا وَقُولُوا: حِطَّةٌ، فَدَخَلُوا يَزْحَفُون عَلى أَسْتَاهِهِم فَبَدَّلُوا وَقَالُوا، حَبَّةٌ فِي شَعْرَة»
(The Children of Israel were commanded to enter the door while bowing and to say `Hittah'. Yet, they entered the door on their behinds, distorting the words. They said; `Habbah (seed), in Sha`rah (a hair).')
An-Nasa'i recorded this part of it from Abu Hurayrah only, but he has a chain from the Prophet , explaining Allah's statement,
حِطَّةٌ
(`Hittah'), saying, "So they deviated and said `Habbah." Similar was recorded by `Abdur-Razzaq, and his route was also collected by Al-Bukhari. Muslim and At-Tirmidhi narrated similar versions of this Hadith, At-Tirmidhi said, "Hasan Sahih."
The summary of what the scholars have said about this subject is that the Children of Israel distorted Allah's command to them to submit to Him in tongue and deed. They were commanded to enter the city while bowing down, but they entered while sliding on their rear ends and raising their heads! They were commanded to say, `Hittah' meaning, "Relieve us from our errors and sins." However, they mocked this command and said, "Hintah (grain seed) in Sha`irah (barley)." This demonstrates the worst type of rebellion and disobedience, and it is why Allah released His anger and punishment upon them, all because of their sinning and defying His commands. Allah said,
فَأَنزَلْنَا عَلَى الَّذِينَ ظَلَمُواْ رِجْزًا مِّنَ السَّمَآءِ بِمَا كَانُواْ يَفْسُقُونَ
(So We sent upon the wrongdoers Rijz (a punishment) from the heaven because of their rebellion.)
Ad-Dahhak said that Ibn `Abbas said, "Every word in Allah's Book that says Rijz means, `a punishment."' Mujahid, Abu Malik, As-Suddi, Al-Hasan and Qatadah were reported to have said that Rijz means `Torment.' Ibn Abi Hatim narrated that Sa`d bin Malik, Usamah bin Zayd and Khuzaymah bin Thabit said that the Messenger of Allah ﷺ said,
«الطَّاعُونُ رِجْزٌ.عَذَابٌ عُذِّبَ بِهِ مَنْ كَانَ قَبْلَكُم»
(The plague is a Rijz, a punishment with which Allah punished those before you.)
This is also how An-Nasa'i recorded this Hadith. In addition, the basis of this Hadith was collected in the Two Sahihs,
«إِذَا سَمِعْتُمُ الطَّاعُونَ بأَرْضٍ فَلَا تَدْخُلُوهَا»
(If you hear of the plague in a land, then do not enter it.)
Ibn Jarir recorded Usamah bin Zayd saying that the Messenger of Allah ﷺ said,
«إنَّ هَذَا الْوَجَعَ وَالسَّقَمَ رِجْزٌ عُذِّبَ بِهِ بَعْضُ الْأُمَمِ قَبْلَكُم»
(This calamity and sickness (i.e. the plague) is a Rijz, a punishment with which some nations who were before you were punished.)
The basis of this Hadith was also collected in the Two Sahihs.
Rappelez-vous d’un autre bienfait d’Allah, lorsque Nous vous dîmes:
Entrez dans Le Temple Sacré (baytu l-maqdisi, la ville de Jérusalem) et mangez, là où il vous plaira, en toute sérénité et en abondance, des bonnes choses qui s’y trouvent. Lors de votre entrée dans la ville, prosternez-vous et soumettez-vous à Allah, et demandez Lui ce qui suit: Ô Seigneur, efface nos péchés. Nous vous exaucerons alors et donnerons davantage de récompense à ceux qui accomplissent leurs œuvres à la perfection.
Ngunit walang nangyari sa mga lumabag sa katarungan kabilang sa kanila kundi nagpalit sila ng gawain at pumilipit sila ng sabi, kaya pumasok sila na gumagapang sa mga likod nila. Nagsabi sila: "Butil sa isang hiblang buhok," habang mga nanunuya sa utos ni Allāh – pagkataas-taas Siya. Kaya ang ganti ay na nagpababa si Allāh sa mga tagalabag sa katarungan kabilang sa kanila ng isang parusa mula sa langit dahilan sa paglabas nila sa hangganan ng Batas ng Islām at paglabag nila sa utos.
Onlardan zalim olanlar yapması gerekeni değiştirdiler, sözü tahrif ettiler. Arkaları üzerine sürünerek girdiler. Allah Teâlâ'nın emri ile alay ederek arpa tanesi manasına gelen (hınta kelimesini) söylediler. Bunun cezası olarak Allah, din sınırını aşıp emre muhalefet etmelerinden dolayı zalim olanların üzerine gökyüzünden azap indirdi.
The wrongdoers among them changed what they were told to do and say, and entered dragging themselves on their rears, saying, ‘A grain in a hair’, mocking Allah’s sacred law. Due to their actions He sent down a torment from the sky upon the wrongdoers among them, because they trespassed over the limits of the law and disobeyed His command.
Ali oni koji su nepravedni bili su promijenili djelo i izmijenili riječi, pa su ušli u grad okrećući svoje stražnjice i tako puzili unazad, govoreći: "Ječmeno zrno", čime su se htjeli ismijavati Allahovom naredbom. Kazna za to je bila da je Allah na nepravednike spustio kaznu sa neba, jer su prešli granice Njegovog zakona i prekršili Njegovu naredbu.
Akan tetapi, orang-orang yang zalim di antara mereka justru mengganti tindakan dan mengubah ucapan itu. Mereka masuk sambil merayap di atas pantat mereka seraya berkata, “Satu biji dalam satu rambut”, sebagai sikap meremehkan perintah Allah. Sebab itu, balasan bagi mereka ialah Allah menurunkan azab dari langit kepada orang-orang yang zalim di antara mereka karena mereka telah keluar dari batas-batas syariat dan melanggar perintah Allah.
This verse is a continuation of the preceding verse. Allah had commanded the Israelites to keep, while entering the city, repeating the word Hittatun حِطَّةٌ (which indicates repentance for one's sin and the request for pardon). But they replaced this word with another phrase by way of mockery, and started saying, Habbatun fi sha` irah (grain in the midst of barley), or Hintatun حِطَّةٌ (wheat).
The punishment which descended on them was plague that wiped out seventy thousand men (Qurtubi). In passing, we may recall a hadith which says that plague is a punishment for the disobedient, and a blessing for the obedient.
Injunctions and related considerations
The Israelites were punished for having changed a word ordained by Allah, and substituted a phrase of their own invention, thus distorting the meaning itself. According to the consensus of the Fuqaha ' (Muslim jurists), a change in the words of the Holy Qur'an, or of a Hadith, or of a divine commandment which invents or distorts the actual meaning is impermissible.
This should be obvious enough. But there is another question -- is it permissible to change the words in such a way that the meaning does not suffer but remains intact? In his commentary, Imam al-Qurtubi (رح) says that in certain texts and in certain kinds of speech the words are as much a part of the intention as the meanings and equally necessary for conveying an idea, and that in such a case it is not permissible to change the words. For example, in the Adhan اذان (the call for prayers) it is not permissible to employ words other than those which have been laid down for the purpose by the hadith. Similar is the case of the Salah: the different things to be recited in them (like Subhanaka Allahumma سبحانک اللہم ، At-Tahiyyat التحیات ، Qunut قُنُوت ) or the glorification of Allah during the Ruku' رکوع (bowing down) and the Sajdah سجدہ (prostration) all these must be said exactly in the words which have been reported in the hadith; substituting other words is not allowed, even if the meaning does not undergo a change.
This rule applies to each and every word of the Holy Qur'an. All the Injunctions with regard to the recitation of the Holy Qur'an strictly pertain to those words alone which Allah has revealed to the Holy Prophet ﷺ . According to the hadith, the merit of reciting the Holy Qur'an is so great that for every letter that one reads or recites one gets the reward which one would get for performing ten good deeds. But if one reads a very accurate translation of the Holy Qur'an or even an Arabic version in which the original words have been replaced by certain other words without injuring the sense, the Shari'ah shall not accept it as a recitation of the Holy Qur'an, and one will not get any reward of recitation for it. For, it is not the meanings alone which constitute the Holy Qur'an; "Qur'an" is the name of meanings inherent in the words revealed by Allah to the Holy Prophet ﷺ so that the two are inseparable from each other.
It appears from the present verse that Allah had commanded the Israelites to say this particular word, Hittatun حِطَّةٌ , while offering their Taubah توبہ (repentance), and hence changing the ordained word was in itself a sin. They went so far as to distort even the meaning, and drew upon themselves the divine punishment.
Now, as for other kinds of speech in which it is the meanings that are really intended and not the words, the masters of the science of Hadith and the jurists in general believe that in such places words can be changed provided that the meaning does not suffer but remains in-tact. Al-Qurtubi has cited Imam Abu Hanifah, Imam Malik and Imam Shafi` i رحمہم اللہ as holding the view that it is quite permissible to report ahadith with regard to its meaning alone provided that the man who reports it should have a perfect knowledge of the Arabic language and also be familiar with the situation to which this particular hadith pertains, so that he should not misinterpret the text or distort the sense.
On the other hand, certain masters of the science of Hadith do not allow the slightest change in the words of a hadith, and insist that it should be reported exactly in the words in which one has received it. This, for example, is the view of Muhammad ibn Sirin, Qasim ibn Muhammad etc. Some of them even insist that if in reporting a hadith a reporter has made a lexical mistake, the man who has heard the hadith from him must, in his own turn, report it in exactly the same words including the mistake, only indicating what the correct word is likely to be. Such scholars cite a hadith in support of their view. It has been reported that the Holy Prophet ﷺ advised a man to say this prayer before going to sleep at night: اَمَنتُ بِکِتَابِکَ اَلَّذِی اَنزَلَتَ وَ نَبِیِّآکَ الَّذِی اَرسَلتَ I have faith in Your Book which You have made to descend, and in Your Prophet ﷺ whom You have sent." The prescribed prayer had the word Nabiyy (Prophet), but the man changed it for Rasul (Messenger). The Holy Prophet ﷺ instructed him not to make a change, but to say the prescribed word Nabiyy. This shows that it is not permissible to change a single word in reporting a hadith. Similarly, another hadith says: نَضَّرَ اللہُ اِمرَأَ سمِعَ مَقِالَتِی فَبَلَّغَنَا کَمَا سَمِعَھَا "May Allah make the man flourish who heard my speech, and then conveyed it exactly as he had heard." This also indicates that it is necessary to report the exact words of a hadith as one has received them.
Most of the jurists and the masters of the science of Hadith, however, believe that although it is better to report a hadith as far as possible in exactly the same words as one has heard without making any change intentionally, yet if one cannot recall the exact words, it is also permissible to report the meaning in one's own words, and that the words of the hadith quoted above - "... conveyed it exactly as he had heard" - might also mean that one should report the meaning of a hadith exactly and without any alteration. Obviously, changing the words does not necessarily go against this provision. Imam al-Qurtubi (رح) has, in support of his view, pointed out that this very hadith goes to prove that changing words, when necessary, is permissible, for this hadith itself has come down to us in different words in different versions. As for the other hadith in which the Holy Prophet ﷺ has insisted that the word Nabiyy should be recited and not the word Rasul, one might explain it in this way. The word Nabiyy (prophet) carries the sense of sublimity much more than does the word Rasul, for the latter is employed for any messenger whatsoever, while the former is reserved only for those who are specially chosen by Allah for being directly addressed through revelation (Wahy وحی ), and who thus occupy a rank higher than all other men. There is another explanation too. As far as prayers are concerned, the words appointed for the purpose by Allah or by the Holy Prophet ﷺ have a much greater efficacy than any other words can have. (Qurtubi) That is why those who prepare تعویذ : ta'widh (translated as 'charms' in absence of an exact counterpart) or ` awdhah, or suggest words to pray are very careful in keeping to the authentically reported words without the slightest change. So, one may say that the prayers which are considered to be very efficacious, should be included in the first category of speech in which not only the meanings but the words also must be carefully safeguarded, for both are equally intended.
Seulement, les injustes parmi eux firent l’inverse de ce qui leur avait été ordonné et altérèrent ce qui leur avait été ordonné de prononcer: ils entrèrent en se traînant sur leurs arrière-trains et dirent ħabbatun fi cha’rah (cha’ratin) au lieu de ħiṭṭah (ħiṭṭatun)… tournant en dérision l’ordre d’Allah.
Un châtiment descendit alors sur eux du Ciel, parce qu’ils outrepassaient les limites de la loi et ont désobéi à un ordre.
Những kẻ làm điều sai quấy đã thay đổi hành động và bóp méo lời nói, họ đi vào với tư thế bò trườn bằng lưng của họ và họ nói: hạt trên sợi tóc, ý trêu cợt với mệnh lệnh của Allah. Thế là Alalh đã giáng một tai họa từ trên trời xuống để trừng phạt họ bởi tội họ đã làm trái lệnh Ngài và có thái độ bỡn cợt với Ngài.
Gli ingiusti tra di loro non fecero altro che cambiare ciò che fu loro ordinato, invertendo le parole, entrando strisciando, indietreggiando, e dissero: "Un granello in un capello", sbeffeggiando l’ordine di Allāh l’Altissimo; ma la loro ricompensa fu che Allāh inflisse agli ingiusti tra loro una punizione dal Cielo, per aver infranto la Legge ﴾Shariah﴿ e disobbedito all'ordine.
Pero aun así, los injustos hicieron lo contrario de lo que se les había ordenado y cambiaron las palabras que se les había indicado pronunciar. Entraron arrastrándose sobre sus nalgas y dijeron Jabbatun fi Sha’rah (lit. una semilla en el cabello) en lugar de Jittah (una palabra ritual)… burlándose de la orden de Al‑lah. Un castigo descendió del cielo sobre ellos por haber transgredido los límites de la ley y haber desobedecido esa orden.
60- Hani Mûsâ kavmi için su istemişti. Biz de; “Âsân ile taşa vur”
dedik. Hemen ondan on iki pınar fışkırdı. Her bir insan topluluğu kendi su alacakları yeri
bilmekteydi. “Allah’ın rızkından yiyin, için. Yeryüzünde fesat çıkararak taşkınlık yapmayın.”(demiştik)
60. “Hani Mûsâ kavmi için su istemişti.” Mûsâ İsrailoğulları için içecek
bir su isteyince “Biz de; “Âsân ile taşa vur” dedik” Buradaki taş, ya
Mûsâ tarafından bilinen özel bir taş idi, ya da bir cins/tür ismi (olup herhangi bir taş)
idi. “Hemen ondan on iki pınar fışkırdı.” İsrailoğullarının kabileleri
sayısınca ki onlar on iki kabile idiler. “Her bir insan topluluğu kendi su alacağı yeri bilmekteydi.”
Yani bu pınarlardan su içecekleri yeri biliyorlardı. Böylelikle kimse kimseyi rahatsız etmiyor,
sıkıştırmıyordu. Rahat bir şekilde afiyetle içiyorlardı. İşte bundan dolayı Yüce Allah şöyle buyurdu:“Allah’ın rızkından yiyin, için”. Yani yorulmadan, çalışıp çabalamadan
Allah’ın size vermiş olduğu rızıktan yiyin. “Yeryüzünde fesat çıkararak taşkınlık yapmayın.”
Fesat çıkarmak sureti ile yeryüzünü tahrip etmeyin.
E ricordate le grazie di Allāh su di voi, quando eravate in diaspora e la grande sete vi ha afflitti: Mūsā ﴾pace e benedizione di Allāh su di lui﴿, pregò il suo Dio e gli chiese di dissetarvi. Egli gli ordinò di colpire la roccia con il suo bastone; quando la colpì, scaturirono da essa dodici sorgenti, secondo il numero delle vostre tribù; l'acqua sgorgò da esse e indicammo a ciascuna tribù il suo luogo riservato per abbeverarsi, affinché non vi fosse alcuna disputa tra di loro, e vi dicemmo: "Mangiate e bevete dal sostentamento che Allāh vi ha concesso, senza sforzo da parte vostra né fatica, e non diffondete corruzione in terra".
Twelve Springs gush forth
Allah said, "Remember My favor on you when I answered the supplication of your Prophet, Musa, when he asked Me to provide you with water. I made the water available for you, making it gush out through a stone. Twelve springs burst out of that stone, a designated spring for each of your tribes. You eat from the manna and the quails and drink from the water that I provided for you, without any effort or hardship for you. So worship the One Who did this for you.
وَلاَ تَعْثَوْاْ فِى الاٌّرْضِ مُفْسِدِينَ
(And do not act corruptly, making mischief on the earth) meaning, "Do not return the favor by committing acts of disobedience that cause favors to disappear."
Ibn `Abbas said that the Children of Israel, "Had a square stone that Musa was commanded to strike with his staff and, as a result, twelve springs burst out of that stone, three on each side. Each tribe was, therefore, designated a certain spring, and they used to drink from their springs. They never had to travel from their area, they would find the same bounty in the same manner they had in the first area."This narration is part of the long Hadith that An-Nasa'i, Ibn Jarir and Ibn Abi Hatim recorded about the trials.
This story is similar to the story in Surat Al-`Araf (Chapter 7) although the latter was revealed in Makkah. In Surat Al-A`raf, Allah used the third person when He mentioned the Children of Israel to the Prophet and narrated what He favored them with. In this Surat Al-Baqarah, which was revealed in Al-Madinah, Allah directed His Speech at the Children of Israel. Further, Allah said in Surat Al-A`raf,
فَانبَجَسَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا
(And there gushed forth out of it twelve springs) (7:160), describing what first occurred when the water begins to gush out. In the Ayah in Surat Al-Baqarah, Allah described what happened later on, meaning when the water burst out in full force. Allah knows best.
Các ngươi hãy nhớ lại ân huệ của Allah ban cho các ngươi khi mà các các ngươi trong cơn khát dữ dội nhưng lại không tìm thấy nguồn nước. Musa đã phủ phục cầu nguyện Thượng Đế của Y xin cho các ngươi nguồn nước. TA đã bảo Y đánh chiếc gậy của Y xuống một tảng đá, Y đã tuân lệnh làm theo, từ tảng đá đó phun ra mười hai dòng suối để làm nguồn nước cho mười hai bộ lạc của dân Isra-el các ngươi, mỗi dòng suối là nguồn nước dành riêng cho từng bộ lạc để các ngươi khỏi tranh giành và xung đột lẫn nhau. TA đã phán với các ngươi: "Các ngươi hãy ăn và uống từ bổng lộc của Allah ban cho các ngươi nhưng chớ có hành động bất tuân TA và chớ làm điều phá hoại và thối nát trên trái đất".
"Dan (ingatlah) ketika Musa memohon air untuk kaumnya, lalu Kami
berfirman, 'Pukullah batu itu dengan tongkatmu.' Lalu memancarlah dari padanya dua belas mata
air. Sungguh tiap-tiap suku telah mengetahui tempat minumnya (masing-masing). Makan dan minumlah rizki (yang diberikan)
Allah, dan janganlah kamu berkeliaran di muka bumi dengan berbuat kerusakan." (Al-Baqa-rah: 60).
(60) ﴾ ٱسۡتَسۡقَىٰ ﴿ "Memohon air," yakni meminta air buat mereka untuk mereka minum, ﴾
فَقُلۡنَا ٱضۡرِب بِّعَصَاكَ ٱلۡحَجَرَۖ ﴿ "lalu Kami berfirman, 'Pukullah batu itu dengan tongkatmu'," baik sebuah batu yang khusus yang hanya diketahui oleh Allah atau sebuah nama jenis (yang berarti batu apa saja), ﴾ فَٱنفَجَرَتۡ مِنۡهُ ٱثۡنَتَا
عَشۡرَةَ عَيۡنٗاۖ ﴿ "lalu memancarlah dari padanya dua belas mata air," dan suku dari Bani Israil ada dua belas suku, ﴾
قَدۡ عَلِمَ كُلُّ أُنَاسٖ ﴿ "sungguh tiap-tiap suku telah mengetahui" di antara mereka, ﴾
مَّشۡرَبَهُمۡۖ ﴿ "tempat minumnya (masing-masing)," yaitu tempat mereka yang menjadi tempat minum mereka dari mata air tersebut, sehingga sebagian mereka tidak (perlu) mendesak seba-gian lainnya, akan tetapi agar mereka minum dengan tenang dan tidak tergesa-gesa. Oleh karena itu Allah berfirman,﴾
كُلُواْ وَٱشۡرَبُواْ مِن رِّزۡقِ ٱللَّهِ ﴿ "Makan dan minumlah rizki (yang diberikan) Allah," yaitu yang telah dihadirkan buat kalian tanpa usaha dan keringat, ﴾
وَلَا تَعۡثَوۡاْ فِي ٱلۡأَرۡضِ ﴿ "dan janganlah kamu berkeliaran di muka bumi," maksudnya,
merubuhkan dengan tujuan merusak.
Remember, from Allah’s blessings upon you, when you were in the wilderness, and you suffered great thirst, so Moses prayed to his Lord and asked that He give you water. Allah commanded that he hit the rock with his stick, and when he hit it, twelve springs appeared from it, the same number as the number of your tribes. Water gushed from them, and Allah made clear to each tribe which was their spring to drink from, so that there would be no conflict between you. And He told you to eat and drink from what He provided for you, without any effort or work from you, and told you not to put your efforts into ruining things on earth.
Rappelez-vous aussi qu’Allah vous a comblé de Ses bienfaits lorsque vous erriez et que vous éprouvâtes une soif intense. Moïse supplia son Seigneur et Lui demanda de les désaltérer. Nous lui ordonnâmes de frapper le rocher avec son bâton et douze sources jaillirent alors pour vos douze tribus. Nous avons déterminé le lieu qui était réservé à chaque tribu pour étancher sa soif afin qu’il n’y ait pas de querelles entre vous et nous vous dîmes:
Mangez et buvez de ce qu’Allah vous a fait parvenir sans que vous n’ayez eu à fournir d’effort et ne semez pas la corruption sur Terre.
Banggitin ninyo: Kabilang sa mga biyaya ni Allāh sa inyo ay noong kayo dati ay nasa ilang at dumapo sa inyo ang matinding uhaw kaya nagsumamo si Moises – sumakanya ang pagbati ng kapayapaan – sa Panginoon niya at humiling siya na magpainom sa inyo. Kaya nag-utos si Allāh sa kanya na humampas ng tungkod niya sa bato. Kaya noong nakahampas siya roon, bumulwak mula roon ang labindalawang bukal ayon sa bilang ng mga lipi nila. Dumaloy mula sa mga iyon ang tubig. Nilinaw Niya sa bawat lipi ang lugar ng inuman nitong inilalaan para rito upang walang maganap na alitan sa pagitan nila. Nagsabi Siya sa kanila: "Kumain kayo at uminom kayo mula sa panustos ni Allāh na umakay sa inyo nang walang pagpupunyagi mula sa inyo at walang paggawa. Huwag kayong magpunyagi sa lupa bilang mga tagagulo rito."
Recuerden también que Al‑lah les concedió otro favor cuando erraban por el desierto víctimas de una intensa sed. Moisés u rogó a su Señor que los refrescara. Le ordené golpear la roca con su bastón y doce fuentes de agua surgieron de ella para las doce tribus. Determinamos el lugar reservado a cada tribu para que saciaran su sed sin que hubiera disputas entre ustedes y les dije: “Coman y beban de aquello que Al‑lah les proveyó sin que ustedes realizaran esfuerzo alguno, y no siembren la corrupción sobre la Tierra.”
Çölde yolunuzu kaybettiğinizde Allah'ın size bahşetmiş olduğu nimetlerini hatırlayın. Size şiddetli susuzluk isabet ettiğinde Musa -aleyhisselam- Rabbine yalvararak O'ndan kendilerine su vermesini istedi. Biz ona asasını kayaya vurmasını emrettik. Kayaya vurduğunda boylarınız sayısınca on iki pınar yarıldı ve ondan su fışkırdı. Aralarında tartışma çıkmasın diye her boyun kendi su içeceği yerini gösterdik. Size, hiç bir çaba sarf etmeden Allah'ın size gönderdiği nimetlerinden yiyip için, yeryüzünde bozgunculuk yaparak fesat çıkarmayın dedik.
Ingatlah salah satu nikmat yang Allah berikan kepada kalian tatkala kalian tersesat di tengah gurun pasir yang membingungkan dan mengalami dahaga yang hebat, kemudian Musa -'alaihissalām- memanjatkan doa dan memohon kepada Tuhannya agar berkenan memberi kalian minuman, maka Kami perintahkan agar dia memukul batu itu dengan tongkatnya. Setelah dia memukulnya maka dari batu itu muncul dua belas mata air sesuai dengan jumlah kabilah kalian. Lalu air pun mengalir deras dari kedua belas mata air tersebut. Kami juga telah menjelaskan bahwa setiap kabilah mempunyai tempat minum masing-masing yang khusus, agar tidak terjadi pertengkaran di antara mereka. Kami lalu berfirman kepada kalian, “Makanlah dan minumlah dari rezeki yang Allah berikan kepada kalian tanpa usaha dan kerja keras dari kalian, dan janganlah kalian membuat kerusakan di muka bumi.”
This incident too belongs to the story of the wanderings of the Israelites in the wilderness. Parched with thirst, they requested Sayyidna Musa (رح) ، 1t to pray to Allah for water. Allah commanded him to strike a certain rock with his staff. As he did so, twelve streams gushed forth out of the rock, one for each of the twelve tribes. Sayyidna Ya` qub (علیہ السلام) (Jacob) had twelve sons, and each had a large family of his own. So, the families were considered as tribes, each with its own administrative organisation and its own head. Hence, the number twelve ]. What they have been asked to eat is the Mann مَن and the Salwa سلوا (manna and quails), and the water is, of course, the one which had come out of the rock.
The Israelites have, in this verse, been asked not to spread disorder which in this context signifies disobedience to Allah and transgression of His Commandments.
The great Commentator al-Qadi al-Baydawi (رح) points out that it is a great error22 to deny miracles. When Allah has given a certain stone the unusual property of drawing iron to itself, it cannot be, logically and rationally speaking, impossible that He should also give another stone the property of absorbing water from the earth and of releasing it again. Even this explanation is meant for those who take a superficial view of things. Otherwise, it is in no way impossible that Allah should produce water within a stone itself. Those who call it impossible do not actually understand the technical meaning of the term "impossible."
22. Even a great error in logic.
An answer to a doubt about the Israelites
It has been asked whether it is necessary, in times of drought, to offer formal prayers in order to beseech Allah for rains. The present verse tells us that Sayyidna Musa (علیہ السلام) just prayed for water, and Allah made a miraculous provision. It shows that the essential thing in beseeching Allah for rains is just a prayer. In the Shari'ah of Sayyidna Musa (علیہ السلام) a mere prayer was considered to be sufficient for the purpose. According to Imam Abu Hanifah (رح) ، this principle holds good for the Islamic Shari` ah too. The Holy Prophet ﷺ has, in this respect, acted differently on different occasions. An authentic hadith reports that once he went outside the city to the open space where the congregational prayers were held on the day of the ` Id عید ، offered formal prayers, delivered a Khutbah خطبہ (address), and then prayed to Allah for rains. According to another hadith reported by Al-Bukhari and Muslim from the blessed Companion Anas ؓ ، once the Holy Prophet ﷺ prayed for rains while delivering the Khutbah on Friday, and Allah sent down rains.
No matter what form the prayer takes, all the scholars agree that it cannot be effective unless it is accompanied by a repentance for one's sins, a confession of one's powerlessness, a sincere expression of humility and an affirmation of servitude to Allah. So long as one persists in sin and transgression, one has no right to hope that the prayer would be answered. But if Allah may, in His mercy and benevolence, grant the prayer without this condition being fulfilled, it is His will, and He is All-Powerful.
God bestowed special blessings upon the Israelites. They should have shown their gratitude by remaining obedient to Him, but they did quite the opposite. They were given possession of a great city and told to enter it—not in a vainglorious manner—but in humility and repentance; but instead they started rejoicing in their victory.
I sjetite se Allahove blagodati kada se lutali po Zemlji, i kada vas je spopala žestoka žeđ, pa je Musa, alejhis-selam, ponizno molio svog Gospodara da vas napoji, nakon čega smo mu naredili da štapom udari kamen, iz kojeg je poteklo dvanaest izvora, koliko ima vaših plemena. Iz tog kamena je jako potekla voda i svakom plemenu smo pojasnili posebno mjesto sa kojeg će ono piti, kako ne bi došlo do nesuglasica među njima, i rekli smo im: “Jedite i pijte Allahovu opksrbu koju vam je dao bez imalo vašeg truda, i nemojte nered po Zemlji sijati!”
I sjetite se kada ste nezahvalni na blagodatima vašeg Gospodara postali, pa vam je dosadilo da jedete ono što vam je Allah spustio: manu i prepelice, rekli ste: "Nećemo se strpiti na jednoj istoj hrani", i tražili ste od Musaa, alejhis-selam, da moli Allaha da vam podari od onoga što zemlja rađa: povrća i nečega što je slično krastavcima, ali je veće, pšenice, leće i luka crvenog, pa da vam to bude hrana. Musa, alejhis-selam, osudio je taj vaš postupak, jer ste htjeli zamijeniti ono što je vrijednije i bolje – manu i prepelicu – onim što je manje vrijedno, premda vam je ovo prvo dolazilo bez truda i umora. Rekao vam je: "Idite u koje mjesto hoćete, naći ćete to što tražite na njihovim njivama i pijacama." Zbog njihovog slijeđenja strasti i stalnog okretanja od onoga što je Allah birao za njih, pratilo ih je poniženje, siromaštvo i bijeda, jer su izazvali Allahovu srdžbu napuštajući Njegovu vjeru, ne vjerujući u Njegove ajete, ubijajući Njegove vjerovjesnike nepravedno i nasilnički. Sve to spada u njihovo griješenje prema Allahu i prelaženje Njegovih granica.
Divine provision was given to them in the form of manna and quails so that, free from the struggle for a livelihood, they would be able to devote themselves entirely to carrying out God’s commandments; but they took to demanding spicy, cooked foods instead. Discontented with the basic necessities of life, they sought to indulge in worldly luxury. So hardened did they become that even clear signs of God could not move their hearts. They opposed and even killed those servants of God who sought to admonish them.
Hãy nhớ lại lúc các ngươi phủ nhận ân huệ của Thượng Đế của các ngươi, các ngươi chán ngán với các thực phẩm mà Allah đã ban xuống cho các ngươi từ Mann (loại thức uống giống như mật ong) và chim cút, các ngươi than rằng không thể chịu được một loại thức ăn này mãi không có gì thay đổi cả, các ngươi đòi hỏi Musa cầu xin Allah làm mọc ra cho các ngươi trên mặt đất như rau xanh, dưa leo, tỏi, đậu và hành tây để các ngươi làm thực phẩm. Musa đã đáp lại các ngươi bằng thái độ không chấp nhận yêu cầu đó: Chẳng lẽ các ngươi lại đòi những thứ tệ hơn và thua kém hơn những thứ mà Ngài đã ban cho các ngươi từ Mann và chim cút hay sao, trong khi cả hai loại thực phẩm này là nguồn thực phẩm hảo hạng cho các ngươi, nguồn thực phẩm này đến với các ngươi mà không cần phải mệt mỏi và quá tốn sức. Musa bảo các ngươi hãy rời khỏi vùng đất này mà đi đến bất cứ thị trấn nào khác, ở những nơi đó, các ngươi sẽ tìm thấy những thứ các ngươi yêu cầu, đòi hỏi ở các nương rẫy và các khu chợ. Bởi vì nuông chìu theo dục vọng và việc cứ lặp đi lặp lại hành động phủ nhận những lựa chọn của Allah dành riêng cho chúng nên Ngài đã làm cho chúng bị nghèo khó và cơ cực; và chúng còn phải hứng chịu cơn thịnh nộ của Ngài cho việc đã chống lại tôn giáo của Ngài và việc phủ nhận các Lời Mặc Khải của Ngài cũng như việc chúng đã giết các vị Nabi của Ngài một cách bất công bởi lòng hận thù của chúng; và tất cả những hành động và việc làm đó của chúng đều là bất tuân và vượt quá mức giới hạn của Ngài.
"Dan (ingatlah), ketika kamu berkata, 'Hai Musa, kami tidak bisa sabar
(tahan) dengan satu macam makanan saja. Sebab itu mohonkanlah untuk kami
kepada Tuhanmu, agar Dia mengeluar-kan bagi kami dari apa yang ditumbuhkan bumi, berupa
sayur-mayurnya, ketimunnya, bawang putihnya, kacang adasnya, dan bawang merahnya.' Musa berkata,
'Apakah kamu meminta yang rendah sebagai pengganti yang lebih baik? Pergilah kamu ke suatu kota,
pasti kamu memperoleh apa yang kamu minta.' Lalu ditim-pakanlah kepada mereka nista dan
kehinaan, serta mereka men-dapat kemurkaan dari Allah. Hal itu (terjadi)
karena mereka selalu mengingkari ayat-ayat Allah dan membunuh para Nabi tanpa hak (alasan yang benar). Demikian itu (terjadi) karena
mereka selalu berbuat durhaka dan melampaui batas." (Al-Baqarah: 61).
(61) Maksudnya, dan ingatlah kalian (wahai Bani Israil), ﴾ إِذۡ قُلۡتُمۡ ﴿ "ketika kamu berkata" kepada Nabi Musa عليه السلام tentang pera-saan bosan mereka terhadap nikmat-nikmat Allah dan penghinaan mereka terhadapnya, ﴾
لَن نَّصۡبِرَ عَلَىٰ طَعَامٖ وَٰحِدٖ ﴿ "Kami tidak bisa sabar (tahan) dengan satu macam makanan saja," maksudnya satu jenis makanan saja walaupun sebenarnya seperti yang telah lewat bahwa maka-nannya bermacam-macam namun tidak berubah, ﴾
فَٱدۡعُ لَنَا رَبَّكَ يُخۡرِجۡ لَنَا مِمَّا تُنۢبِتُ ٱلۡأَرۡضُ مِنۢ بَقۡلِهَا ﴿ "sebab itu mohonkanlah untuk kami kepada Tuhan-mu, agar Dia mengeluarkan bagi kami dari apa yang ditumbuhkan bumi, berupa sayur-mayurnya," maksudnya tumbuh-tumbuhannya yang bukan pepohonan yang tegak di atas kakinya, ﴾
وَقِثَّآئِهَا ﴿ "ketimun-nya," yaitu buah mentimun, ﴾ وَفُومِهَا
﴿ "dan bawangnya," yaitu bawang, baik putih maupun merah yang telah diketahui. Maka Musa ber-kata kepada mereka, ﴾
أَتَسۡتَبۡدِلُونَ ٱلَّذِي هُوَ أَدۡنَىٰ ﴿ "Apakah kamu meminta yang rendah," yaitu makanan yang disebutkan, ﴾
بِٱلَّذِي هُوَ خَيۡرٌۚ ﴿ "sebagai pengganti yang lebih baik?" Yaitu Manna dan Salwa? Karena yang ini tidaklah cocok dengan kalian, makanan yang kalian minta itu terdapat pada suatu kota yang kalian temui dan kalian dapatkan, adapun makanan yang telah Allah anugerahkan kepada kalian merupakan sebaik-baik makanan dan semulia-mulianya, maka bagaimana kalian bisa meminta penggantinya?
Dan ketika apa yang terjadi pada mereka itu adalah sebuah isyarat terbesar tentang sedikitnya kesabaran mereka dan penghi-naan mereka terhadap perintah-perintah Allah dan nikmat-nikmat-Nya, maka Allah membalas mereka sesuai dengan perbuatan me-reka seraya berfirman, ﴾
وَضُرِبَتۡ عَلَيۡهِمُ ٱلذِّلَّةُ ﴿ "Lalu ditimpakanlah kepada mereka nista," yang terlihat pada tubuh-tubuh mereka, ﴾
وَٱلۡمَسۡكَنَةُ ﴿ "dan kehinaan" pada hati mereka, hingga diri mereka tidak lagi mulia dan tidak pula memiliki cita-cita yang tinggi, akan tetapi jiwa mereka adalah jiwa yang terhina dan cita-cita mereka adalah cita-cita yang paling buruk, ﴾
وَبَآءُو بِغَضَبٖ مِّنَ ٱللَّهِۚ ﴿ "serta mereka mendapat kemurkaan dari Allah," maksudnya, bukan hasil baik dan kemenangan yang mereka bawa pulang, tetapi mereka pulang dengan menda-patkan kemurkaan Allah atas mereka, maka sangat jeleklah hasil mereka itu, dan sangat jeleklah kondisi mereka itu. ﴾
ذَٰلِكَ ﴿ "Hal itu terjadi," maksudnya, yang membuat murka Allah atas mereka, adalah ﴾
كَانُواْ يَكۡفُرُونَ بِـَٔايَٰتِ ٱللَّهِ ﴿ "karena mereka selalu mengingkari ayat-ayat Allah" yang menunjukkan kepada kebenaran dan yang men-jelaskannya kepada mereka, dan ketika mereka mengingkarinya, maka Allah menghukum mereka dengan kemurkaanNya atas mereka, dan juga disebabkan karena mereka ﴾
وَيَقۡتُلُونَ ٱلنَّبِيِّـۧنَ بِغَيۡرِ ٱلۡحَقِّۚ ﴿ "membunuh para Nabi tanpa hak (alasan yang benar)." FirmanNya, ﴾ بِغَيۡرِ ٱلۡحَقِّۚ ﴿ "tanpa hak (alasan yang benar)" merupakan tambahan cela-an, dan bila tidak demikian pun, maka sudah dimaklumi bahwa membunuh para Nabi tidak akan terjadi dengan suatu kebenaran, akan tetapi hal itu agar kebodohan dan ketidaktahuan mereka tidak menduga-duga. ﴾
ذَٰلِكَ بِمَا عَصَواْ ﴿ "Demikian itu (terjadi) karena mereka selalu berbuat durhaka," dengan berbuat kemaksiatan kepada Allah, ﴾
وَّكَانُواْ يَعۡتَدُونَ ﴿ "dan mereka melampaui batas" terhadap hamba-hamba Allah, karena
kemaksiatan itu sebagiannya akan menarik sebagian yang lain, kelalaian dapat menimbulkan dosa
kecil kemu-dian tumbuh darinya dosa yang besar kemudian tumbuh lagi dari-nya berbagai macam
bid'ah, kekufuran, dan lain-lainnya. Maka kita memohon kepada Allah keselamatan dari setiap
malapetaka.
Ketahuilah, bahwasanya titah dalam ayat-ayat ini ditujukan kepada umat Bani Israil yang ada saat
turunnya al-Qur`an, dan perbuatan-perbuatan yang disebutkan di atas juga dijelaskan kepada
mereka karena ia adalah perbuatan-perbuatan para pendahulu mereka, dan disandarkan kepada mereka
juga, untuk faidah dan manfaatnya yang beragam.
Di antaranya: Bahwasanya mereka meminta untuk dipuji dan disucikan serta mengira bahwa mereka lebih utama atas
Nabi Muhammad ﷺ dan orang-orang yang beriman kepada beliau ﷺ, kemudian Allah menjelaskan kepada
mereka tentang kondisi para pendahulu mereka yang telah jelas bagi mereka untuk menjelaskan
kepada setiap orang dari mereka bahwasanya mereka itu bukan orang-orang yang sabar, tidak
berakhlak mulia, dan tidak beramal shalih, maka apabila para pendahulu mereka saja kondisinya
se-perti itu -padahal kesan yang ada bahwa para pendahulu itu lebih utama dan lebih mulia
kondisinya daripada orang-orang yang se-telah mereka- lalu bagaimanakah persepsi untuk Bani
Israil yang mana pesan ayat ini dialamatkan kepada mereka (sejak ayat ini turun hingga sekarang)?
Di antara faidahnya, bahwasanya nikmat Allah atas orang-orang terdahulu di antara mereka adalah
nikmat yang berkesinam-bungan hingga generasi yang datang kemudian, nikmat atas para orang tua
adalah nikmat atas anak-anak, maka pesan ayat ini di-arahkan kepada mereka (yang hidup di zaman Nabi hingga seka-rang),
karena hal itu adalah nikmat-nikmat yang mencakup dan meliputi mereka juga.
Di antaranya adalah, bahwasanya pesan ini untuk mereka dengan perbuatan-perbuatan selain mereka,
di mana hal ini me-nunjukkan bahwa suatu umat yang berkumpul dalam suatu agama akan saling
menanggung dan saling membantu dalam kemaslahat-an mereka semua, hingga seolah-olah para
pendahulu mereka dan orang-orang yang datang belakangan berada dalam satu waktu, dan seolah-olah
kejadian dari sebagian mereka itu adalah kejadian dari semuanya; karena kebaikan yang dilakukan
oleh sebagian mereka akan kembali dengan semua kemaslahatan dan kejahatan yang dilakukan oleh
sebagian mereka akan kembali dengan semua kemudaratannya.
Dan di antaranya adalah, bahwasanya perbuatan-perbuatan mereka kebanyakan tidak mereka ingkari,
maka orang yang ridha terhadap suatu kemaksiatan adalah penolong bagi pelaku kemak-siatan itu,
dan lain sebagainya dari hikmah-hikmah yang tidak kita ketahui, kecuali Allah saja (yang mengetahuinya).
Kemudian Allah تعالى berfirman sebagai pemutus perkara antara kelompok-kelompok yang telah
diberi kitab suci,
This episode has been indirectly referred to in verse 58, and it also occurred in the wilderness of Tih تیہ . The Israelites grew weary of eating the Mann مَن and the Salwa سلوا (manna and quails) everyday, and wished to have ordinary vegetables and grain. Allah commanded them through Sayyidna Musa (علیہ السلام) to go to a certain town which lay somewhere in the wilderness, to till[ cultivate ] the land there, to grow to eat whatever they liked.
The Israelites were thus being ungrateful and impertinent. Even otherwise, it was so usual with them not only to transgress divine commandments but also to deny them outright. They had also been slaying a number of prophets at different times - they knew they were committing a misdeed, but their hostility to the truth and their stubbornness in disobedience made them blind to the nature of their conduct and its consequences. Through such persistent and willful misdemeanour they drew upon themselves the wrath of Allah. Disgrace and degradation settled upon them forever. That is to say, they no longer had any respect in the eyes of others, nor magnanimity in themselves.
One form of this disgrace is that temporal power has been taken away from them forever. For only forty days, however, - and that too when the Day of Judgment will have come close - the Dajjal دَجَال (Anti-Christ) belonging to the Jewish race, will have an irregular dominion like that of a robber. This cannot be described as having temporal power, in the proper sense of the term. Allah had made it quite clear to the Jews through Sayyidna Musa (Moses علیہ السلام) that if they con-tinued to be disobedient, they would always have to live under the domination of other nations. Says the Holy Qur'an: وَإِذْ تَأَذَّنَ رَبُّكَ لَيَبْعَثَنَّ عَلَيْهِمْ إِلَىٰ يَوْمِ الْقِيَامَةِ مَن يَسُومُهُمْ سُوءَ الْعَذَابِ "And when your Lord proclaimed He would send forth against them, unto the Day of Resurrection, those who should visit them with evil chastisement." (7:167)
As to how the Companions, their successors and the great commentators have interpreted the disgrace and degradation which has settled on the Jews, let us present a summary in the words of Ibn Kathir: لا یزالون مستذلین من وجدہم استذلہم و ضرب علیہم الصغار "No matter how wealthy they grow, they will always be despised by other people; whoever gets hold of them will humiliate them, and attach to them the emblems of servitude." The commentator Dahhak Ibn Muzahim reports from the blessed Companion ` Abdullah Ibn ` Abbas ؓ that the Jews will always remain under the domination of others, will be paying taxes and tributes to them - that is to say, they will themselves never have power and authority in the real sense of the term.
Another verse of the Holy Qur'an also speaks of the disgrace of the Jews, but with some addition:
ضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ أَيْنَمَا ثُقِفُوا إِلَّا بِحَبْلٍ مِّنَ اللَّـهِ وَحَبْلٍ مِّنَ النَّاسِ
And disgrace has been stamped over them wherever they are found, unless (saved) through a rope from Allah and through a rope from men." (3:112)
Now, the 'rope' or means from Allah refers to the case of those whom Allah Himself has, through His own commandment, saved from this disgrace - for example, children, women, or those who are totally devoted to prayer and worship and never go to war against Muslims.
The 'rope' or means from men refers to a treaty of peace with the Muslims, or a permission to live in a Muslim country on payment of the Jizyah جزیہ (the tax levied on non-Muslims living in a Muslim country, which exonerates them from military service etc.) Since the Holy Qur'an uses the expression "from men" and not "from Muslims", a third situation is also possible - the Jews may make political arrangements with other non-Muslims, live under their backing and protection, and thus be in 'peace'.
There is another aspect to the question - we must look into the nature of the exception that has been made in the verse which we have just cited. Now, when an exception is added to a statement, the exception may fall into either of these two categories: (1) What has been excepted formed, or still forms, a part of what it has been excepted from. For example, take this statement: "The tribe came except Zayd." Zayd was and still is a member of the tribe, but he has been excepted from it in so far as the act of coming is concerned. (2) What has been excepted did not form, or no longer forms, a part of what it has been excepted from. For example: "The tribe came except the donkey." The donkey, of course, never formed a part of the tribe, and he has been excepted from the act of coming in so far as the act pertains to the tribe. If the exception made in the present verse is of the first kind, then the statement would mean that all the Jews always and everywhere live in disgrace with the exception of two situations - protection provided to women and children etc. by the commandment of Allah Himself, or by a treaty of peace with the Muslims or with some non-Muslim nations. On the other hand, if the exception is of the second kind, the verse would mean that the Jews as a group would essentially and always remain in disgrace with the exception of some who may find protection under the commandment of Allah, or of some others who may receive support from other nations and thus disguise their own disgrace.
Thus, Verse 3:112 helps to elucidate Verse 2:61, and also dispels the doubt which sometimes arises in the minds of the Muslims at the sight of the so-called "Israeli state" imposed on Palestine. For, they find it difficult to reconcile the two things - the Holy Qur'an seems to indicate that the Jews will never have a sovereign state, while they have actually usurped Palestine and set up a state of their own. But if we go beyond the appearances, we can easily see that "Israel" is not an independent sovereign state, but only a stronghold of the Western powers which they have established in the midst of Muslim countries in order to protect their own interests; without the backing of these super-powers the Jewish "state" cannot survive for a month, and the Western powers themselves look upon the Israelis as their henchmen. The "Israeli state" has been living, as the Holy Qur'an says, "through a rope from men," and, even at that, living as a parasite on the Western powers. So, there is no real occasion to have a misgiving about what the Holy Qur'an has said on the subject.
Moreover, the half of Palestine which the Jews have usurped and the parasite state they have set up there is no more than a spot on the map of the world. As against this, we have vast expanses of the globe covered by Christian states, by Muslim states, and even by the states of people who do not believe in Allah at all. Can this tiny blot on the map and that too under the American-British umbrella, negate the disgrace which Allah has made to settle upon the Jews?
Allah'ın size indirmiş olduğu kudret helvası ve bıldırcın etini yemekten bıkıp Rabbinizin nimetine nankörlük ettiğiniz zamanı hatırlayın. Sürekli tek bir yemeğe sabretmeyeceğiz demiştiniz. Mûsâ -aleyhisselam-'dan sizin için Allah'a dua edip yerden sebze, yeşillik, acur (salatalığa benzeyen ancak ondan daha büyük olan), hububat, mercimek, soğan bitirmesini talep etmiştiniz. Bunun üzerine Mâsâ -aleyhisselam- talebinizi hoş görmeyerek zahmet ve zorluk çekmeden size gelen ve sizin için daha hayırlı ve değerli olan kudret helvası ve bıldırcın ile daha az ve düşük olanla değiştirmek mi istiyorsunuz? demişti. Bu yerden hangi beldeye isterseniz inip, gidin. İstediğiniz şeyleri tarlalarında, pazarlarında bulacaksınız. Heva ve heveslerine tabi olup, Allah'ın onlar için seçmiş olduğu şeyden tekrardan yüz çevirdiler. Bunun karşılığında aşağılık, fakirlik ve hüzün onlar için kaçınılmaz oldu. Allah'ın dininden yüz çevirmeleri, ayetlerini küfretmeleri, zulüm ve düşmanlık ederek peygamberlerini öldürmelerinden dolayı Allah'ın gazabına uğradılar. Bütün bunların sebebi ise, Allah'a isyan etmeleri ve sınırlarını aşmalarından dolayı idi.
Ingatlah ketika kalian mengingkari nikmat Tuhan kalian sehingga kalian bosan memakan makanan yang telah Allah turunkan kepada kalian, yaitu al-mann (minuman manis) dan as-salwā (burung kecil yang dagingnya lezat), sembari mengatakan, “Kami tidak tahan dengan satu jenis makanan saja dan tidak berganti-ganti.” Lalu kalian meminta kepada Musa -'alaihissalām- agar memohon kepada Allah agar berkenan memberi kalian tanaman dari bumi berupa sayur-mayur, mentimun, biji-bijian, kacang adas dan bawang merah sebagai makanan kalian. Lalu Musa -'alaihissalām- menjawab permintaan kalian dengan nada heran, “Apakah kalian ingin mengganti al-mann dan as-salwā yang lebih baik dan lebih mulia dengan sesuatu yang lebih sedikit manfaatnya dan lebih rendah kualitasnya? Padahal kalian bisa mendapatkan al-mann dan as-salwā tanpa harus bekerja keras dan bersusah payah. Keluarlah dari negeri ini ke negeri mana pun, niscaya kalian akan menemukan apa yang kalian minta itu di ladang-ladang dan pasar-pasar.” Karena mereka senantiasa mengikuti hawa nafsu dan terus-menerus menolak apa yang Allah pilihkan untuk mereka, akibatnya mereka harus menerima kehinaan, kemiskinan, dan kesengsaraan. Mereka mendapatkan murka dari Allah karena mereka berpaling dari agama-Nya, kafir kepada ayat-ayat-Nya, dan membunuh para nabi-Nya secara semena-mena. Semua itu terjadi karena mereka durhaka kepada Allah dan melampaui batas-batas yang telah ditetapkan-Nya.
Also, remember when you were ungrateful for the blessings of your Lord, and became tired of the manna and quails He sent down to you, and said that you would not put up with one type of food. So, you asked Moses (peace be upon him) to ask Allah to produce herbs, vegetables, cucumbers, grains, lentils and onions from the plants on earth for you to consume. Moses said, disapproving of your request, that you wanted to exchange manna and quails which were better and nobler and came to you without effort or work, for what was lesser and worse. You were told to go down from this land to any town, and that you would find what you had asked for in its fields and markets. Due to following whims and repeatedly turning away from what Allah chose for them, they were disgraced, given poverty and misery. They earned Allah’s anger, because they turned away from His religion, and disbelieved His signs, and unjustly and brutally killed His prophets – all because they rebelled against Allah and used to transgress His limits.
Banggitin ninyo nang tumanggi kayong magpasalamat sa biyaya ng Panginoon ninyo saka nagsawa kayo sa pagkain ng pinababa ni Allāh sa inyo na manna at pugo. Nagsabi kayo: "Hindi kami makatitiis sa iisang [pares ng] pagkaing hindi nagbabago-bago." Kaya humiling kayo mula kay Moises – sumakanya ang pagbati ng kapayapaan – na dumalangin siya kay Allāh na magpalabas para sa inyo ng mga halaman ng lupa gaya ng mga gulay nito, mga pipinong ehipsiyo nito (nakawawangis ng pipino subalit ang mga ito ay higit na malaki), mga butil nito, mga lentiha nito, at mga sibuyas nito, bilang pagkain." Kaya nagsabi si Moises – sumakanya ang pagbati ng kapayapaan – habang nagmamasama sa hiling ninyo: "Ipagpapalit ba ninyo sa siyang higit na kaunti at higit na mababa ang manna at ang pugo samantalang ang mga ito ay higit na mabuti at higit na marangal, gayong dumarating ito sa inyo nang walang hirap at pagod? Bumaba kayo mula sa lupaing ito tungo sa alinmang pamayanan saka makatatagpo kayo ng hinihingi ninyo sa mga taniman niyon at mga palengke niyon." Dahil sa pagsunod nila sa mga pithaya nila at pag-ayaw nilang paulit-ulit sa pinili ni Allāh para sa kanila, kumapit sa kanila ang kaabahan, ang karalitaan, at ang kasawiang-palad, at bumalik sila kalakip ng isang galit mula kay Allāh dahil sa pag-ayaw nila sa Relihiyon Niya, kawalang-pananampalataya nila sa mga tanda Niya, at pagpatay nila sa mga propeta Niya dala ng kawalang-katarungan at pang-aaway. Lahat ng iyon ay dahilan sa sila ay sumuway kay Allāh at sila noon ay lumalampas sa mga hangganan Niya.
61- Hani siz şöyle demiştiniz:“Ey Mûsâ, biz tek çeşit yemeğe katlanamayacağız. Bizim için Rabb’ine dua et de bize bakla (sebze), acur, sarımsak, mercimek ve soğan gibi yerin bitirdiği şeylerden çıkarsın.”(Mûsâ da) dedi ki: “Siz daha iyi olanı böyle daha aşağı olanla değiştirmek mi istiyorsunuz? Öyle ise herhangi bir şehre inin, istediğiniz şeyler orada vardır.”
Bundan ötürü onlar zillet ve miskinliğe mahkûm edildiler ve Allah tarafından bir gazaba
uğradılar. Bu, Allah’ın âyetlerini inkâr etmelerinden ve haksız yere peygamberleri
öldürmelerinden dolayı idi. Bu, onların isyan etmelerinden ve haddi aşmalarından dolayı idi.
61. “Hani siz şöyle demiştiniz” Yani Mûsâ’ya, Allah’ın nimetlerinden
usanmak ve onları hakir görmek sureti ile dediklerinizi de hatırlayın, ey İsrailoğulları! “Biz tek çeşit yemeğe katlanamayacağız.” Daha önce geçtiği gibi bu
yemekleri her ne kadar çeşitli olsa da hiç değişmiyordu. O bakımdan “tek tür yemeğe dayanamıyoruz”
dediler. “Bizim için Rabb’ine dua et de bize bakla” yani ağaç gibi
gövdesi bulunmayan (sebze türü) bitkiler “acur, sarımsak, mercimek ve soğan gibi”
bunlar bilinen şeylerdir “yerin bitirdiği şeylerden çıkarsın.” Mûsâ da
onlara: “Siz daha iyi olanı böyle daha aşağı olanla değişmek mi istiyorsunuz”
demişti. Daha iyi olan men ve selvâ, daha aşağı olan şeyler ise sözlerini ettikleri
yiyeceklerdir. Sizin böyle yapmanız doğru değil. Çünkü sizin istediğiniz bu yiyecekleri hangi
şehre inerseniz orada bulursunuz. Allah’ın size lütfetmiş olduğu yiyecekler ise yiyeceklerin en
iyisi, en değerlisidir. Nasıl onları başka şeylerle değiştirmeye kalkışırsınız?! Onların bu
tutumları sabırlarının azlığına, Yüce Allah’ın emir ve nimetlerini hafife almalarına en büyük
delil olduğundan dolayı, Yüce Allah onları amellerine uygun bir şekilde cezalandırdı.
Bedenlerinin üzerinde zahiren görülecek şekilde “zillete” kalplerinde de “miskinliğe”
mahkûm edildiler. Böylelikle hiçbir zaman şahısları izzetli olmadığı gibi, yüksek hedeflere de
yönelemediler. Aksine onlar şahsiyet olarak alçaktır, hedef ve gayretleri de alabildiğine
bayağıdır. “Allah tarafından bir gazaba uğradılar.” Yani onların elde
ettikleri ve sonuç olarak kavuştukları şey, sadece Allah’ın gazabı oldu. Elde ettikleri şey ne
kötüdür! Durumları ne fenadır! “Bu” Allah’ın gazabını hak ettikleri bu halleri “Allah’ın âyetlerini inkâr etmelerinden”
hakkı açıklığa kavuşturan belgelerine karşı gelmelerinden “ve haksız yere peygamberleri öldürmelerinden dolayı idi.”
Onlar bu şekilde küfre yönelince Yüce Allah da onları, gazap ederek cezalandırdı. Peygamberlerin
öldürülmesi ile ilgili olarak “haksız yere” denmesi, onların işledikleri
fiillerin çirkinliğinin daha ileri derecede ifade edilmesi içindir. Yoksa Peygamberlerin
öldürülmesinin haklı bir tarafı olmayacağı bilinen bir husustur. Bu ifadenin kullanılması
cahillikleri ve bilgisizlikleri sebebi ile böyle yaptıkları zannedilmesin diyedir. “Bu, onların isyan etmelerinden” Allah’a isyanı gerektiren işleri
yapmalarından ve Allah’ın kullarına karşı da “haddi aşmalarından dolayı idi.” Şüphesiz günahların biri diğerini çeker.
Gafil olunduğunda önce küçük günahlar, daha sonra da büyük günahlar işlenir, arkasından türlü
bid’atler, küfür ve başka çirkinlikler yapılır. Yüce Allah’tan, her türlü beladan afiyet ve
esenlik dileriz.
Şu bilinmelidir ki, bu âyet-i kerimede hitap Kur’ân-ı Kerîm’in nüzûlü döneminde mevcut bulunan
İsrailoğullarına idi. Sözü geçen bu fiilleri onların ataları işlese de, onlar da bu hitaba maruz
kaldılar ve bu fiiller onlara da nispet edildi. Bunun ifade ettiği pek çok fayda vardır basıları şöyledir:
1- İsrailoğulları kendilerini över, temize çıkarır ve Muhammed sallallahu aleyhi ve sellem ile
O’na iman edenlere üstün olduklarını iddia ederlerdi. Böylelikle Yüce Allah atalarının, onlar
tarafından da bilinen hallerini açıkladı ki bu, onların her birisinin ayrı ayrı sabırlı ve üstün
ahlakî meziyetlere sahip, değerli işler yapmış kimseler olmadıklarını açıkça ortaya koymaktadır.
Kendilerinden sonra gelenlerden daha iyi ve durumları itibari ile daha üstün oldukları kuvvetle
muhtemel olan atalarının hali bu ise, ya şu muhataplar hakkında ne demeli?
2- Yüce Allah’ın İsrailoğullarının geçmişlerine ihsan etmiş olduğu nimetler sonrakilere de
ulaşır. Atalara nimet evlatlara da nimet demektir. işte bu nimetlerden dolayı muhatap
kılındılar; çünkü bu nimetler, onları da kapsayan nimetlerdir.
3- Kur’ân’ın, çağdaşlarına başkalarının fiilleri ile hitap etmesi şuna delildir:
Belli bir din üzere toplanan ve onu ittifakla kabul eden bir ümmet, kendi menfaatleri
çerçevesinde birbiriyle yardımlaşır ve dayanışma içerisinde bulunurlar. Öyle ki, onların
öncekileri de, sonrakileri de aynı çağda yaşıyormuş gibi kabul edilir ve onlardan bir bölümünün
yaptığı iş hepsi tarafından yapılmış gibi sayılır. Çünkü bir bölümünün yaptığı hayırlı işin
maslahatı hepsine aittir. Yine bir bölümünün yaptığı kötülüğün zararı da hepsine dokunur.
4- Geçmişlerinin fiillerinin pek çoğunu sonrakiler reddetmemektedir. Günaha razı olan kimse de
isyan edene ortaktır. Bu hitapta buna benzer Yüce Allah’tan başkasının bilmediği daha birçok
hikmet vardır.
Daha sonra Yüce Allah kitap ehli fırkalar arasında hüküm vererek şöyle buyurmaktadır:
Rappelez-vous lorsque vous avez rejeté le bienfait de votre Seigneur, que vous vous êtes lassés de ne manger que de la manne et des cailles qu’Allah faisait descendre sur vous et que vous dîtes:
Nous ne pouvons plus tolérer une nourriture unique qui ne varie pas.
Vous demandâtes ensuite à Moïse d’invoquer Allah de faire sortir pour vous de la terre des légumes, du qiththâ`un (légume ressemblant au concombre mais qui est plus grand), des grains, des lentilles et des oignons. Moïse répondit en désapprouvant leur demande d’échanger les aliments qu’ils désiraient qui sont des mets peu nobles et peu gouteux, contre la manne et les cailles qui sont des mets nobles et gouteux, et ce alors que ces nourritures leur parvenaient sans qu’ils n’aient eu à fournir d’effort. Il ajouta ensuite:
Installez-vous sur cette Terre dans la cité de votre choix, vous y trouverez ce que vous désirez dans ses champs et ses marchés.
En se soumettant à leurs passions et en refusant de manière répétée d’accepter ce qu’Allah avait choisi pour eux, ils furent dans un état perpétuel d’avilissement, de pauvreté et de malheur, en plus d’avoir suscité la colère d’Allah pour s’être détournés de Sa religion, avoir mécru en Ses signes et avoir injustement tué Ses prophètes. Tout ceci eut lieu car ils désobéirent à Allah et outrepassèrent Ses limites.
Recuerden cuando rechazaron los favores de su Señor porque estaban cansados de comer solo el maná y las codornices que Al‑lah hacía descender para ustedes y entonces dijeron: “No podemos seguir tolerando la misma única comida, sin variación alguna.” Pidieron entonces a Moisés que rogara a Al‑lah para que brotaran de la tierra verduras, pepinos, granos, lentejas y cebollas. Moisés u les respondió condenando tal pedido, que significaba preferir alimentos poco nobles y de poco sabor comparados con el maná y las codornices que son manjares nobles y sabrosos, más aún cuando estos se les concedían sin realizar esfuerzo alguno de su parte. Luego añadió: Instálense en esta tierra, en la ciudad que ustedes elijan, y allí encontrarán lo que deseen en sus campos y mercados. Al ceder a sus pasiones y negarse repetidamente a aceptar lo que Al‑lah había elegido para ellos, quedaron en un estado de humillación, pobreza y desgracia. Más aún, provocaron la ira de Al‑lah por haberse desviado de Su religión, no haber creído en Sus signos y haber matado injustamente a Sus profetas. Todo esto sucedió porque desobedecieron a Al‑lah y transgredieron Sus límites.
E ricordate quando mostraste ingratitudine verso le grazie del vostro Dio: quando vi stancaste di mangiare ciò che Allāh fece scendere su di voi: la manna e le quaglie, e diceste: "Noi non siamo soddisfatti di avere un solo tipo cibo, che varia", così chiedeste a Mūsā ﴾la pace sia su di lui﴿ di implorare Allāh di far crescere dalla terra: legumi, verdure, ghitthā ﴾simile al cetriolo ma più grande﴿, cereali, lenticchie e cipolle di cui cibarvi. Mūsā ﴾la pace sia su di lui﴿ disse, contrariato: “Le cose che avete chiesto sono assai inferiori alla manna e alle quaglie, che sono migliori e più sostanziose. inoltre, vi giungono senza difficoltà né fatica; usciti da questa terra verso qualsiasi villaggio e troverete nei suoi campi e mercati quello che avete chiesto”. E seguendo i loro capricci e la loro continua avversità verso ciò che Allāh aveva scelto per loro, venne inflitta loro costante umiliazione, povertà e miseria. Loro incorsero nell’ira di Allāh a causa della loro avversità alla Sua religione e per aver rinnegato i Suoi Segni. Inoltre, ucciso i Suoi profeti violentemente e senza motivo; a causa di tutto ciò, disobbedirono ad Allāh superando ogni limite.
The Children of Israel preferred Foods inferior to Manna and Quails
Allah said, "And remember My favor on you when I sent down the manna and quails to you, a good, pure, beneficial, easily acquired food. And remember your ungratefulness for what We granted you. Remember how you asked Musa to exchange this type of food for an inferior type that consists of vegetation, and so forth." Al-Hasan Al-Basri said about the Children of Israel, "They were bored and impatient with the type of food they were provided. They also remembered the life they used to live, when their diet consisted of lentils, onions, garlic and herbs." They said,
يَـمُوسَى لَن نَّصْبِرَ عَلَى طَعَامٍ وَحِدٍ فَادْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا مِمَّا تُنبِتُ الأَرْضُ مِن بَقْلِهَا وَقِثَّآئِهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَا
(O Musa ! We cannot endure one kind of food. So invoke your Lord for us to bring forth for us of what the earth grows, its herbs, its cucumbers, its Fum, its lentils and its onions). They said,
عَلَى طَعَامٍ وَحِدٍ
(One kind of food) meaning, the manna and quails, because they ate the same food day after day. The Ayah mentioned lentils, onions and herbs, which are all known types of foods. As for the Fum, Ibn Mas`ud read it, Thum (garlic). Also, Ibn Abi Hatim narrated that Al-Hasan said about the Ayah,
وَفُومِهَا
(Its Fum), "Ibn `Abbas said that Fum means, garlic."
He also said that the expression, `Fumu-lanna' means, `bake for us', according to the languages of old. Ibn Jarir commented, "If this is true, then `Fum' is one of the words whose pronounciation were altered, the letter `fa' was replaced by the letter `tha', since they are similar in sound." And Allah knows best. Others said that Fum is wheat, the kind used for bread. Al-Bukhari said, "Some of them said that Fum includes all grains or seeds that are eaten."
Allah's statement,
قَالَ أَتَسْتَبْدِلُونَ الَّذِى هُوَ أَدْنَى بِالَّذِى هُوَ خَيْرٌ
(He said, "Would you exchange that which is better for that which is lower") criticized the Jews for asking for inferior foods, although they were living an easy life, eating tasty, beneficial and pure food. Allah's statement,
اهْبِطُواْ مِصْرًا
(Go you down to any Misr) means, `any city', as Ibn `Abbas said. Ibn Jarir also reported that Abu Al-`Aliyah and Ar-Rabi` bin Anas said that the Ayah refers to Misr, the Egypt of Fir`awn. The truth is that the Ayah means any city, as Ibn `Abbas and other scholars stated. Therefore, the meaning of Musa's statement to the Children of Israel becomes, "What you are asking for is easy, for it is available in abundance in any city that you might enter. So since what you asked for is available in all of the villages and cities, I will not ask Allah to provide us with it, especially when it is an inferior type of food. " This is why Musa said to them,
أَتَسْتَبْدِلُونَ الَّذِى هُوَ أَدْنَى بِالَّذِى هُوَ خَيْرٌ اهْبِطُواْ مِصْرًا فَإِنَّ لَكُم مَّا سَأَلْتُمْ
(Would you exchange that which is better for that which is lower Go you down to any town and you shall find what you want!)
Since their request was the result of boredom and arrogance and since fulfilling it was unnecessary, their request was denied. Allah knows best.
وَضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ وَالْمَسْكَنَةُ وَبَآءُوا بِغَضَبٍ مِّنَ اللَّهِ ذَلِكَ بِأَنَّهُمْ كَانُواْ يَكْفُرُونَ بِآيَـتِ اللَّهِ وَيَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ الْحَقِّ ذلِكَ بِمَا عَصَواْ وَّكَانُواْ يَعْتَدُونَ
(61. And they were covered with humiliation and misery, and they drew on themselves the wrath of Allah. That was because they used to disbelieve in the Ayat (proofs, evidence) of Allah and killed the Prophets wrongfully. That was because they disobeyed and used to transgress the bounds (in their disobedience to Allah, i.e. commit crimes and sins.)) (2:61)
Covering the Jews in Humiliation and Misery
Allah said,
وَضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ وَالْمَسْكَنَةُ
(And they were covered with humiliation and misery). This Ayah indicates that the Children of Israel were plagued with humiliation, and that this will continue, meaning that it will never cease. They will continue to suffer humiliation at the hands of all who interact with them, along with the disgrace that they feel inwardly. Al-Hasan commented, "Allah humiliated them, and they shall have no protector. Allah put them under the feet of the Muslims, who appeared at a time when the Majus (Zoroastrians) were taking the Jizyah (tax) from the Jews." Also, Abu Al-`Aliyah, Ar-Rabi` bin Anas and As-Suddi said that `misery' used in the Ayah means, `poverty.' `Atiyah Al-`Awfi said that `misery' means, `paying the tilth (tax).' In addition, Ad-Dahhak commented on Allah's statement,
وَبَآءُوا بِغَضَبٍ مِّنَ اللَّهِ
(and they drew on themselves the wrath of Allah), "They deserved Allah's anger." Also, Ibn Jarir said that,
وَبَآءُوا بِغَضَبٍ مِّنَ اللَّهِ
(and they drew on themselves the wrath of Allah) means, "They went back with the wrath. Similarly, Allah said,
إِنِّى أُرِيدُ أَن تَبُوءَ بِإِثْمِى وَإِثْمِكَ
(Verily, I intend to let you draw my sin on yourself as well as yours) (Al-Ma'idah 5:29) meaning, `You will end up carrying my, and your, mistakes instead of me'. Thus, the meaning of the Ayah becomes, `They went back carrying Allah's anger; Allah's wrath descended on them; they deserved Allah's anger."'
Allah's statement,
ذَلِكَ بِأَنَّهُمْ كَانُواْ يَكْفُرُونَ بِآيَـتِ اللَّهِ وَيَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ الْحَقِّ
(That was because they used to disbelieve in the Ayat (proofs, evidences, etc.) of Allah and killed the Prophets wrongfully.) means, "This is what We rewarded the Children of Israel with: humiliation and misery." Allah's anger that descended on the Children of Israel was a part of the humiliation they earned, because of their defiance of the truth, disbelief in Allah's Ayat and belittling the carriers of Allah's Law i.e. the Prophets and their following. The Children of Israel rejected the Messengers and even killed them. Surely, there is no form of disbelief worse than disbelieving in Allah's Ayat and murdering the Prophets of Allah.
Meaning of Kibr
Similarly, in a Hadith recorded in the Two Sahihs the Messenger of Allah ﷺ said,
«الْكِبْرُ بَطَرُ الْحَقِّ وَغَمْطُ النَّاس»
(`Kibr, is refusing the truth and degrading (belittling) people.)
Imam Ahmad recorded, `Abdullah bin Mas`ud saying that the Messenger of Allah ﷺ said,
«أَشَدُّ النَّاسِ عَذَابًا يَوْمَ الْقِيَامَةِ رَجُلٌ قَتَلَهُ نَبِيٌّ أَوْ قَتَلَ نَبِيًّا: وَإِمَامُ ضَلَالَةٍ وَمُمَثِّلٌ مِنَ الْمُمَثِّلِين»
(The people who will receive the most torment on the Day of Resurrection are: a man who was killed by a Prophet or who killed a Prophet, an unjust ruler and one who mutilates (the dead).) Allah's statement,
ذلِكَ بِمَا عَصَواْ وَّكَانُواْ يَعْتَدُونَ
(That was because they disobeyed and used to transgress the bounds) mentions another reason why the Children of Israel were punished in this manner, for they used to disobey and transgress the limits. Disobedience is to do what is prohibited, while transgression entails overstepping the set limits of what is allowed and what is prohibited. Allah knows best.
Aquellos de este pueblo que han creído en Él, así como aquellos de los pueblos precedentes que han creído en Él antes de la llegada de Mujámmad r, como los judíos, los cristianos y los sabeos (una religión que agrupa a los discípulos de ciertos profetas que creían en Al‑lah y el Día del Juicio Final) serán retribuidos por Al‑lah y no sentirán temor alguno por su destino en el Más Allá ni serán afligidos por los errores cometidos en este mundo.
In verità, il credente di questa comunità e il credente delle comunità precedenti alla missione di Muħammed ﴾pace e benedizioni di Allāh su lui ﷺ﴿, sia Ebrei, Nazareni o Sabei, seguaci di antichi profeti la cui fede in Allāh e nell'Ultimo Giorno è stata accertata, otterranno una ricompensa dal loro Dio e non avranno timore di ciò che incontreranno nell'Aldilà, né saranno tristi per quello che hanno perduto in vita.
Tunay na ang sinumang sumampalataya kabilang sa Kalipunang ito, at gayon din ang sinumang sumampalataya kabilang sa mga kalipunang nagdaan bago ng pagpapadala kay Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – kabilang sa mga Hudyo, mga Kristiyano, at mga Sabeano na isang pangkat ng mga tagasunod ng ilan sa mga propeta – ang sinumang nagkatotoo sa kanila ang pananampalataya kay Allāh at sa Kabilang-buhay – ay ukol sa kanila ang gantimpala nila sa ganang Panginoon nila. Walang pangamba sa kanila sa kahaharapin nila sa Kabilang-buhay at hindi sila malulungkot sa anumang nakaalpas sa kanila sa Mundo.
Sesungguhnya orang-orang yang beriman, baik dari umat ini maupun dari umat-umat di masa lalu sebelum kenabian Muhammad -ṣallallāhu 'alaihi wa sallam-, yakni kaum Yahudi, Nasrani dan Ṣābi`ah (sekelompok pengikut beberapa orang nabi) yang memiliki keimanan pada Allah dan hari Akhir; mereka akan mendapatkan ganjaran dari Tuhan mereka, tidak ada kekhawatiran bagi mereka atas apa yang akan mereka hadapi di akhirat, dan mereka tidak akan bersedih hati atas kenikmatan dunia yang terlewatkan.
Ceux de cette communauté qui ont cru ainsi que ceux qui ont cru avant l’envoi de Muħammad parmi les précédentes communautés comme les juifs, les chrétiens et les sabéens – qui sont une confession regroupant les disciples de certains prophètes qui croient entre autres croyances obligatoires en Allah et au Jour Dernier – seront rétribués par Allah et ils n’éprouveront aucune crainte sur ce qui adviendra d’eux dans l’au-delà ni ne seront affligés pour les erreurs commises dans ce bas monde.
"Sesungguhnya orang-orang Mukmin, orang-orang Yahudi, orang-orang Nasrani dan orang-orang
Shabi`in; siapa saja di antara mereka yang benar-benar beriman kepada Allah dan Hari Kemudian
serta beramal shalih, mereka akan menerima pahala dari Tuhan mereka, tidak ada kekhawatiran
kepada mereka, dan tidak (pula) mereka bersedih hati." (Al-Baqarah: 62).
(62) Hukum ini khusus untuk ahli kitab, karena pada haki-katnya
orang-orang shabi`in yang sebenarnya termasuk dari kelom-pok-kelompok Nasrani. Allah mengabarkan
bahwasanya kaum Mukminin dari umat ini, Yahudi, Nasrani dan orang-orang shabi`in yang beriman
kepada Allah di antara mereka, juga kepada Hari Akhir, dan mempercayai Rasul-rasul mereka; maka
bagi mereka ganjaran yang besar, rasa aman dan tidak ada kekhawatiran atas mereka dan tidak pula
mereka bersedih hati. Adapun orang yang kafir di antara mereka kepada Allah, Rasul-rasulNya dan
Hari Akhir, tentu berbeda dengan kondisi yang pertama, maka dia di-timpa rasa kekhawatiran dan
kesedihan.
Yang benar adalah bahwasanya hukum ini adalah antara kelompok-kelompok tersebut menurut latar
belakang mereka, dan bukan menurut keimanan kepada Nabi Muhammad ﷺ. Ini adalah kabar tentang
mereka sebelum diutusnya Nabi Muhammad ﷺ, dan ini adalah kandungan dari kondisi mereka, dan
inilah metode al-Qur`an apabila terjadi pada beberapa orang -menurut konteks ayat- beberapa
kesamaran, maka sudah seharusnya ada hal yang mampu menghilangkan kesamaran tersebut darinya,
karena al-Qur`an itu diturunkan oleh Tuhan Yang mengetahui sesuatu sebelum terjadi, dan
rahmatNya mencakup segala sesuatu, hal itu -Allah lebih mengetahui- bahwasanya ketika Allah
menyebutkan Bani Israil lalu mencela mereka, dan Dia mengungkapkan kemak-siatan-kemaksiatan dan
kejahatan-kejahatan mereka akan terjadi kesamaran pada jiwa beberapa orang yang semuanya
termasuk dalam celaan tersebut, maka Allah sang Pencipta menghendaki untuk menjelaskan
orang-orang yang tidak termasuk dalam celaan tersebut di antara mereka dengan menyebutkan
sifatnya, dan juga ketika Allah menyebutkan Bani Israil secara khusus, maka hal itu membuat
kesamaran akan kekhususan mereka, lalu Allah menye-butkan suatu hukum yang bersifat umum yang
mencakup seluruh kelompok-kelompok, agar jelaslah kebenaran itu dan hilanglah kesamaran dan
kemusykilan tersebut. Mahasuci Allah yang mene-tapkan dalam kitabNya hal-hal yang membuat
akal-akal makhluk terpana.
Kemudian Allah تعالى menyebutkan kembali hinaan terhadap Bani Israil karena apa yang telah
dilakukan oleh para pendahulu mereka,
Şüphesiz ki bu ümmetten, Muhammed -sallallahu aleyhi ve sellem-'in gönderilmesinden önce geçmiş ümmetlerden; Yahudi, Hristiyan ve Sabiiler'den (onlar bazı peygamberlere tabi olmuş, Allah'a ve ahiret gününe iman etmiş bir topluluktur) kim iman ederse, mükâfatları Rableri katındadır. Yönelmiş oldukları ahiret hayatında onlar için bir korku yoktur. Dünyada kaçırdıklarından dolayı da üzülmeyeceklerdir.
Four communities are mentioned in this verse: Muslims, who are the followers of the Prophet Muhammad; Jews who follow the Prophet Moses; Christians, who follow the Prophet Jesus; and Sabeans, who adhered to the teachings of John the Baptist, the Prophet Yahya. The last-mentioned sect resided in Iraq in ancient times, but is now extinct. They were people of the Book, and offered their prayers facing the Ka‘bah in Makkah. Here the Muslims have not been mentioned separately, but have been grouped with other communities associated with prophets. This means that all ethnic groups are equal in the sight of God; no community is inherently superior to any other. Only true belief and righteous actions are rewarded with salvation. This is a rule that applies consistently to every community. No one, whether he calls himself Muslim, Jew, Christian or Sabaean, is exempt from this rule. Belonging to a particular community gives no special status in the eyes of God. God elevates to a high rank only those who have sought to mould their own lives according to His divine scheme. The lives of those who associate with a prophet during his lifetime are always based on true belief and righteous actions. At that time certain people hear the Prophet’s call. Their spirits are moved by his message: an intellectual revolution takes place within them, filling them with new resolve. Their whole pattern of life changes. Where, previously, they had been guided by personal desires, they now base their lives on the teachings of God, and may truly call themselves followers of the prophets; these are the ones to whom the prophets gave good tidings of eternal blessings in the next world. The situation changes, however, as time passes. For the generations that follow, religion becomes a kind of national heritage. Tidings, which had been given on the basis of faith and righteous actions come to be considered to be the result of ethnic affiliations. People reckon that they have a special relationship with God that others do not enjoy: one who belongs to a particular community is sure to be saved, notwithstanding the standard of his faith and deeds; paradise is for us, hell for them. But God does not have a special relationship with any particular community. He has regard solely for man’s thoughts and deeds. In the Hereafter, people will be judged according to their deeds and character, and not on the basis of the group to which they belong.
Doista pripadnici ovog umeta koji vjeruju, kao i vjernici među pripadnicima prijašnjih umeta koji bijahu prije Muhammedovog, sallallahu alejhi ve sellem, poslanstva, poput jevreja, kršćana i sabejaca – skupina sljedbenika prijašnjih vjerovjesnika koji su vjerovali u Allaha i Posljednji dan, oni će imati nagradu kod svog Gospodara i ničega se neće bojati, kad je u pitanju ono što ih čeka na ahiretu, niti će za nečim tugovati, kad je u pitanju ono što ih je mimoišlo na dunjaluku.
Faith and doing Righteous Deeds equals Salvation in all Times
After Allah described the condition - and punishment - of those who defy His commands, fall into His prohibitions and transgress set limits by committing prohibited acts, He stated that the earlier nations who were righteous and obedient received the rewards for their good deeds. This shall be the case, until the Day of Judgment. Therefore, whoever follows the unlettered Messenger and Prophet shall acquire eternal happiness and shall neither fear from what will happen in the future nor become sad for what has been lost in the past. Similarly, Allah said,
أَلا إِنَّ أَوْلِيَآءَ اللَّهِ لاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ
(No doubt! Verily, the Awliya' of Allah, no fear shall come upon them nor shall they grieve) (10:62).
The angels will proclaim to the dying believers, as mentioned,
إِنَّ الَّذِينَ قَالُواْ رَبُّنَا اللَّهُ ثُمَّ اسْتَقَـمُواْ تَتَنَزَّلُ عَلَيْهِمُ الْمَلَـئِكَةُ أَلاَّ تَخَافُواْ وَلاَ تَحْزَنُواْ وَأَبْشِرُواْ بِالْجَنَّةِ الَّتِى كُنتُمْ تُوعَدُونَ
(Verily, those who say: "Our Lord is Allah (alone)," and then they stand firm, on them the angels will descend (at the time of their death) (saying): "Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised!"). (41:30)
The Meaning of Mu'min, or Believer
`Ali bin Abi Talhah narrated from Ibn `Abbas, about,
إِنَّ الَّذِينَ ءَامَنُواْ وَالَّذِينَ هَادُواْ وَالنَّصَـرَى وَالصَّـبِئِينَ مَنْ ءَامَنَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ
(Verily, those who believe and those who are Jews and Christians, and Sabians, whoever believes in Allah and the Last Day) that Allah revealed the following Ayah afterwards,
وَمَن يَبْتَغِ غَيْرَ الإِسْلَـمِ دِينًا فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِى الاٌّخِرَةِ مِنَ الْخَـسِرِينَ
(And whoever seeks religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers) (3:85).
This statement by Ibn `Abbas indicates that Allah does not accept any deed or work from anyone, unless it conforms to the Law of Muhammad that is, after Allah sent Muhammad . Before that, every person who followed the guidance of his own Prophet was on the correct path, following the correct guidance and was saved.
Why the Jews were called `Yahud
The Jews are the followers of Prophet Musa, who used to refer to the Tawrah for judgment. Yahud is a word that means, `repenting', just as Musa said,
إِنَّا هُدْنَـآ إِلَيْكَ
why the christians were called nasara
مَنْ أَنصَارِى إِلَى اللَّهِ قَالَ الْحَوَارِيُّونَ نَحْنُ أَنْصَارُ اللَّهِ
("Who will be my helpers in Allah's cause" Al-Hawariyyun said: "We are the helpers of Allah.") (61:14)
It was said that they were called `Nasara', because they inhabited a land called An-Nasirah (Nazareth), as Qatadah, Ibn Jurayj and Ibn `Abbas were reported to have said, Allah knows best. Nasara is certainly plural for Nasran.
When Allah sent Muhammad as the Last and Final Prophet and Messenger to all of the Children of Adam, mankind was required to believe in him, obey him and refrain from what he prohibited them; those who do this are true believers. The Ummah of Muhammad was called `Mu'minin' (believers), because of the depth of their faith and certainty, and because they believe in all of the previous Prophets and matters of the Unseen.
The Sabi'un or Sabians
There is a difference of opinion over the identity of the Sabians. Sufyan Ath-Thawri said that Layth bin Abu Sulaym said that Mujahid said that, "The Sabians are between the Majus, the Jews and the Christians. They do not have a specific religion." Similar is reported from Ibn Abi Najih. Similar statements were attributed to `Ata' and Sa`id bin Jubayr. They (others) say that the Sabians are a sect among the People of the Book who used to read the Zabur (Psalms), others say that they are a people who worshipped the angels or the stars. It appears that the closest opinion to the truth, and Allah knows best, is Mujahid's statement and those who agree with him like Wahb bin Munabbih, that the Sabians are neither Jews nor Christians nor Majus nor polytheists. Rather, they did not have a specific religion that they followed and enforced, because they remained living according to their Fitrah (instinctual nature). This is why the idolators used to call whoever embraced Islam a `Sabi', meaning, that he abandoned all religions that existed on the earth. Some scholars stated that the Sabians are those who never received a message by any Prophet. And Allah knows best.
62- Şüphe yok ki iman edenler, yahudiler, hıristiyanlar ve sabiîlerden her kim Allah’a ve âhiret
gününe iman eder ve salih amel işlerse onların ecirleri Rab’leri katındadır. Onlar için korku
yoktur ve onlar üzülmeyeceklerdir de.
62. Bu hüküm özel olarak kitap ehli hakkındadır. Çünkü sahih olan, Sâbiîlerin de hıristiyan
fırkalarından biri olduklarıdır. Yüce Allah bu ümmetten olan mü’minlerden, ayrıca yahudilerden,
hıristiyanlardan ve sabiîler arasından Allah’a ve âhiret gününe iman edip kendilerine gönderilen
peygamberleri tasdik edenlerin büyük bir ecre kavuşacaklarını, güvenlik altında olacaklarını,
onlar için korkulacak herhangi bir şey olmadığını ve asla üzülmeyeceklerini haber vermektedir.
Aralarından Allah’ı, kendilerine gönderilen rasûlleri ve âhiret gününü inkar edenlerin ise hali
tam aksinedir. Onlar için hem korku vardır, hem de hüzün. Sahih olan görüşe göre bu, her
taifeninki kendi içinde ait olmak üzere verilmiş bir hükümdür. Yoksa Muhammed sallallahu aleyhi
ve sellem’e iman ile herhangi bir ilgisi yoktur. Çünkü bu Muhammed sallallahu aleyhi ve sellem
Peygamber olarak gönderilmeden önce yaşayanlara dair verilmiş bir haber ve onların halleri ile
ilgili bir bilgidir.
İşte Kur’ân’ın izlediği yol budur: Eğer âyetlerin akışı içerisinde nefislerde birtakım şüphe ve tereddütler
uyanacak olursa, mutlaka bu vehmi giderecek bir şeyler de bulunur. Çünkü bu Kur’ân, var olmadan
önce eşyanın durumunu bilen ve rahmeti her şeyi kapsayan Yüce Zat tarafından indirilmiştir.
Burada -Allah bilir ya-, Yüce Allah İsrailoğullarını söz konusu edip onları yerdikten,
masiyetlerini ve çirkin işlerini zikrettikten sonra, bazı kimseler bütün İsrailoğullarının yergi
kapsamına girdiği zannına kapılabilir. İşte bunun için Allah azze ve celle aralarından, bu
yerginin kapsamına girmeyen kimseleri beyan etmeyi murad etmiştir. Diğer taraftan burada
yalnızca İsrailoğullarının söz konusu edilmesi, bu hükmün onlara has olduğu vehmini
uyandıracağından dolayı Yüce Allah bunu bütün inanç gruplarını kuşatıcı şekilde söz konusu
etmektedir. Tâ ki hak apaçık ortaya çıksın, vehim ve karışıklık sona ersin. Kitab-ı Kerîm’inde
âlemlerin akıllarını hayrete düşürecek parlak hakikatler bulunan Allah eksikliklerden
münezzehtir.
Daha sonra Allah teâlâ yine İsrailoğullarını geçmişlerinin yaptıkları dolayısı ile azarlamaya
dönerek şöyle buyurmaktadır:
Những người tín đồ của cộng đồng này tức cộng đồng tín đồ của Muhammad và những tín đồ của những cộng đồng trước Muhammad từ Do Thái, Thiên Chúa và Sabian (một dân tộc trong quá khứ đã sống tại Musal (I-rắc), tôn thờ Allah và đọc Kinh Al-Zabur), ai trong số họ đi theo các vị Nabi của Allah bằng đức tin Iman nơi Allah và Ngày Phán Xử Cuối Cùng thì đều tìm thấy ân phước của mình nơi Thượng Đế của họ, họ sẽ không lo sợ khi đối mặt với cuộc sống cõi Đời Sau và cũng không buồn phiền về những mất mát trên cõi trần.
The previous verse spoke of how the Israelites drew upon themselves the wrath of Allah through their habitual insolence and disobedience. Now, this account may lead the listeners, or the Jews themselves, to suppose that, in view of such transgression, their Taubah (repentance), if they agree to offer it, would not be acceptable to Allah. In order to dispel such a misgiving, the present verse lays down a general principle: no matter how a man has been behaving earlier, so long as he submits himself fully to the commandments of Allah in his beliefs and in his deeds both, he is acceptable to Allah, and will get his reward. It is obvious enough that after the revelation of the Holy Qur'an, which is the last message of Allah, perfect obedience to Allah can only mean accepting Islam and following the Last Prophet Muhammad ﷺ 23 The verse, in effect, assures everyone that once a man has accepted Islam, all his former transgressions, whether in the matter of beliefs or in that of deeds, will be forgiven, and he will become worthy of receiving the rewards of the other world.
23.Contrary to the flaccid fancies of some "modernizers" who are very happy with themselves over their "liberalism" and "tolerance", the present verse does not open the way to salvation for each and every "man of good will" irrespective of the creed he follows. If one reads the verse in its proper context and along with other relevant verses of the Holy Qur'an, one will easily see that the verse, in fact, promises salvation in the other world only to those who accept Islam. It is an invitation to Islam extended to the Jews, the Christians, the Sabeans and, as a matter of fact, to the followers of all possible religions, and even to non-believers --specific names only serve as examples.
Let us note, in passing, that nothing is definitely known as to the beliefs and the practices of the Sabeans, and different opinions have been expressed on the subject. (Most probably they used to worship the stars).
One might also ask why the verse mentions the Muslims, for if it is an invitation to Islam, there is no need to extend the invitation to those who have already accepted Islam. But if we keep in mind the richly concentrated style of the Holy Qur'an, and try to look beyond the literal sense of the words into the implications and suggestions contained in the verse, we would find that the inclusion of the Muslim factor has added a new dimension to the meaning. It is as if a king should, in a similar situation, say that his laws are impartially applicable to all his subjects, and that whosoever obeys them shall receive his reward for obedience irrespective of whether he has earlier been a friend or a foe. Obviously, the friend has always been loyal and obedient, and the warning and the promise have really been addressed to the foe. But the suggestion contained in such a formulation is that the favours of the king do not proceed from any personal attachment to the friends, but depend on the quality of obedience and loyalty, and hence the foes too will become worthy of his favours if they acquire the necessary quality. This is the raison d'etre of mentioning the Muslims along with the non-Muslims in this verse, which should never be taken to imply that salvation can be attained without accepting Islam.
We had better dispel another misunderstanding which is likely to arise from the wordings of the present verse -- and, which is actually being promoted by certain 'modernizers'. The verse mentions only two articles of faith of the Islamic creed -- faith in Allah and faith in the Day of Judgment. This should not be taken to mean that in order to attain salvation it is enough to have faith only in Allah and in the Day of Judgment. For, the Holy Qur'an repeatedly declares that he who does not believe in the prophets, in angels and in the Books of Allah is not a Muslim. Faith in Allah is the first article in the Islamic creed, while faith in the Day of Judgment is the last. By mentioning only these two, the verse intends to say in a succinct manner that it is necessary to have faith in all the articles of the creed, from the first to the last. Moreover, it is through the prophets and the Books of Allah alone that man can acquire any knowledge of the essence and the attributes of Allah and of what is to happen on the Day of Judgment, while the Books of Allah are revealed to the prophets through an angel. So, it is not possible to have faith in Allah and the Day of Judgment until and unless one has faith in the angels, in the Books of Allah and in the prophets.
Those who have faith from the nation of Muhammad (peace be upon him) and from the communities who came before him – from the Jews, the Christians and Sabians (said to be a group who followed prophets who were of the faith of Abraham, peace be upon him) – will have their reward with their Lord. They will not fear what awaits them in the Afterlife, nor grieve over what happened to them on earth. This was the case before the Prophet Muhammad (peace be upon him) was sent. Now his message of Islam – devotion and dedication to Allah – is the only way of life accepted by Allah, as He said, ‘Whoever seeks a path other than Islam, it will not be accepted from him’ [ Sūrah Āl ͑Imrān: 85].
Taking the Covenant from the Jews
Allah reminded the Children of Israel of the pledges, covenants and promises that He took from them to believe in Him alone, without a partner, and follow His Messengers. Allah stated that when He took their pledge from them, He raised the mountain above their heads, so that they affirm the pledge that they gave Allah and abide by it with sincerity and seriousness. Hence, Allah's statement,
وَإِذ نَتَقْنَا الْجَبَلَ فَوْقَهُمْ كَأَنَّهُ ظُلَّةٌ وَظَنُّواْ أَنَّهُ وَاقِعٌ بِهِمْ خُذُواْ مَآ ءَاتَيْنَاكُم بِقُوَّةٍ وَاذْكُرُواْ مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ
(And (remember) when We raised the mountain over them as if it had been a canopy, and they thought that it was going to fall on them. (We said): "Hold firmly to what We have given you (Tawrah), and remember that which is therein (act on its commandments), so that you may fear Allah and obey Him.") (7:171).
The mount mentioned here is At-Tur, just as it was explained in Surat Al-A`raf, according to the Tafsir of Ibn `Abbas, Mujahid, `Ata', `Ikrimah, Al-Hasan, Ad-Dahhak, Ar-Rabi` bin Anas and others. This is more obvious. There is another report from Ibn `Abbas saying; `The Tur is a type of mountain that vegetation grows on, if no vegetation grows on it, it is not called Tur.' And in the Hadith about the trials, Ibn `Abbas said; "When they (the Jews) refused to obey, Allah raised the mountain above their heads so that they would listen."
Al-Hasan said that Allah's statement,
خُذُواْ مَآ ءَاتَيْنَـكُم بِقُوَّةٍ
(Hold fast to that which We have given you) means, the Tawrah. Mujahid said that the Ayah commanded, "Strictly adhere to it." Abu Al-`Aliyah and Ar-Rabi` said that,
وَاذْكُرُواْ مَا فِيهِ
(and remember that which is therein) means, "Read the Tawrah and implement it." Allah's statement,
ثُمَّ تَوَلَّيْتُم مِّن بَعْدِ ذلِكَ فَلَوْلاَ فَضْلُ اللَّهِ
(Then after that you turned away. Had it not been for the grace of Allah) means, "Yet, after the firm pledge that you gave, you still deviated and broke your pledge";
فَلَوْلاَ فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ
(Had it not been for the grace and mercy of Allah upon you), meaning, by forgiving you and by sending the Prophets and Messengers to you,
لَكُنتُم مِّنَ الْخَـسِرِينَ
(Indeed you would have been among the losers) meaning, in this life and the Hereafter due to their breach of the covenant.
Các ngươi hãy nhớ lại khi TA dã nhận Giáo Ước của các ngươi về việc các ngươi tin nơi TA và các vị Thiên Sứ của TA, và TA đã nhấc quả núi lên bên trên các ngươi để răn đe và cảnh báo những ai từ bỏ hành động theo Giao ước. TA đã ra lệnh cho các ngươi phải bám chặt lấy Kinh Tawrah không được hời hợt và xao lãng, và TA bảo các ngươi phải ghi nhớ những gì trong đó mong rằng với sự ngay chính đó các ngươi tránh được sự trừng phạt của TA.
Rappelez-vous que Nous avons obtenu de vous l’engagement solennel de croire en Allah et en Ses messagers et avons érigé au-dessus de vous une montagne afin de vous effrayer et de vous avertir qu’il ne fallait pas revenir sur votre engagement. En outre, Nous vous avons ordonné de mettre en application avec sérieux, sans manquement ni paresse, ce qui vous a été révélé de la Torah ainsi que d’appliquer ce que le livre contient et de le méditer. Peut-être parviendrez-vous à échapper au châtiment d’Allah?
Remember when Allah made a contract with you: that you should have faith in Allah and His prophets. He raised the mountain over you, inspiring awe and warning you against breaking the contract, commanding you to take what He had revealed to you of the Torah seriously and carefully, not taking it for granted or being lazy about it. He told you to remember and reflect upon it, so that you might be careful about what you earn from Allah.
"Dan (ingatlah), ketika Kami mengambil janji darimu dan Kami angkatkan
gunung (Thursina) di atasmu (seraya Kami ber-firman), 'Peganglah teguh-teguh apa yang Kami berikan
kepadamu dan ingatlah selalu apa yang ada di dalamnya, agar kamu bertak-wa.' Kemudian kamu
berpaling setelah (adanya perjanjian) itu, maka kalau tidak ada karunia
Allah dan rahmatNya atasmu, nis-caya kamu tergolong orang-orang yang rugi." (Al-Baqarah: 63-64).
(63) Maksudnya, dan ingatlah kalian, ﴾ وَإِذۡ أَخَذۡنَا مِيثَٰقَكُمۡ
﴿ "ketika Kami mengambil janji darimu," yakni janji yang kuat lagi kokoh de-ngan menakut-nakuti mereka dengan mengangkat gunung di atas mereka, dan dikatakan kepada mereka, ﴾
خُذُواْ مَآ ءَاتَيۡنَٰكُم ﴿ "peganglah apa yang Kami berikan kepadamu" dari Taurat ﴾
بِقُوَّةٖ ﴿ "dengan teguh," yaitu dengan semangat dan usaha yang kuat serta kesabaran atas perintah-perintah Allah, ﴾
وَٱذۡكُرُواْ مَا فِيهِ ﴿ "dan ingatlah selalu apa yang ada di dalamnya," yaitu apa yang ada di dalam kitab suci kalian de-ngan cara membaca dan mempelajarinya, ﴾
لَعَلَّكُمۡ تَتَّقُونَ ﴿ "agar kamu bertakwa" pada azab Allah dan murkaNya atau agar kalian
menjadi golongan orang-orang yang bertakwa.
(64) Dan setelah penegasan yang kuat ini, ﴾ تَوَلَّيۡتُم ﴿ "kemudian kamu berpaling" dan kalian meninggalkan hal itu, padahal ia meng-akibatkan kalian tertimpa hukuman yang paling berat, akan tetapi ﴾
فَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَيۡكُمۡ وَرَحۡمَتُهُۥ لَكُنتُم مِّنَ ٱلۡخَٰسِرِينَ ﴿ "kalau tidak
ada karunia Allah dan rahmatNya atasmu, niscaya kamu tergolong orang-orang yang rugi."
63- Hani sizden sapasağlam söz almıştık ve Tûr’u üstünüze kaldırıp demiştik ki:“Size verdiğimizi kuvvetle tutun ve içindekinden gafil olmayın ki korunasınız.”
64- Sonra onun ardından yine yüz çevirdiniz. Eğer üzerinizde Allah’ın lütfu ve rahmeti
olmasaydı, elbette hüsrana uğrayanlardan olurdunuz.
63. “Hani sizden sapasağlam söz almıştık” yani, hatırlayın ki sizden
ağır bir söz almıştık. Bu da Tûr üzerlerine kaldırılıp korkutularak alınmış bir sözdü. Onlara denildi ki:“Size verdiğimizi kuvvetle”
yani, Tevrat’ı tam bir gayret, ciddiyet ve Allah’ın emirlerini ifa etmek üzere sabır ile “tutun ve içindekinden” yani Kitab’ınızın içinde bulunanlardan, o Kitab’ı
okuyarak ve öğrenerek “gafil olmayın ki” Allah’ın azab ve gazabından
“korunasınız.” Yahut da kötülüklerden sakınan takvâ ehli olasınız.
64. “Sonra onun ardından” bu kesin pekiştirmeden sonra “yine yüz çevirdiniz.”
Bu ise başınıza en ağır cezaların indirilmesini gerektirirdi “Eğer üzerinizde Allah’ın lütfu ve rahmeti olmasaydı, elbette hüsrana uğrayanlardan olurdunuz.”
Ingatlah janji kuat yang Kami ambil dari kalian untuk beriman kepada Allah dan rasul-rasul-Nya. Lalu Kami angkat gunung itu di atas kalian untuk menakut-nakuti dan memperingatkan kalian agar tidak mengabaikan janji itu, sembari memerintahkan kepada kalian agar memegang Kitab Taurat yang telah Kami turunkan kepada kalian secara teguh dan sungguh-sungguh, tanpa melalaikan dan bermalas-malasan dengannya. Hafalkanlah apa yang terdapat di dalamnya dan renungkanlah maknanya agar dengan sebab itu kalian bisa terselamatkan dari siksa Allah -Ta'ālā-.
Having received the Torah from Allah, Sayyidna Musa (Moses علیہ السلام) returned from Mount Tur طور (Sinai) and recited it to the Israelites. The injunctions contained in the Book were rather rigorous, but their conduct and habits of mind really called for such strict discipline. To begin with, they replied that they would not obey the injunctions until and unless Allah Himself told them that it was His book. Seventy men, as we have related above, were selected to go to Mount Tur and to hear Allah attest the authenticity of the Torah. On their re-turn, they bore witness to the Torah being a Book of Allah, but added something on their own to what Allah had actually said. For, they told the Israelites that Allah had allowed them to act upon the injunctions only as much as they could, and had promised to forgive them for what they could not accomplish. They had always and instinctively been prone to rebellion against Allah, then, the injunctions were, no doubt, stern, and now they got a new pretext for being negligent. So, the Israelites flatly refused to obey the injunctions, insisting that it was beyond their endurance to act upon such harsh regulations. In reply to this insolence, Allah commanded the angels to raise Mount Tur and let it hang in the air above their heads as a threat that if they did not fulfill their covenant with Allah, it would fall on them and crush them. The Israelites, then, had no choice but to submit.
A doubt is quite likely to arise here. The Holy Qur'an says in another place that force should not be used to make a man change his religion, while in the present instance it appears that force is being used. But, in fact, force is not being used to make the Israelites change their religion, for they had already accepted Sayyidna Musa (علیہ السلام) as a prophet of Allah, and willingly made a covenant with Allah that they would act upon the Book of Allah, if one was given to them. So, they now stand as rebels, and are being threatened with dire punishment for persisting in their rebellion. This is exactly how even a secular state deals with rebels, and how it adopts towards them an attitude quite different from that towards aliens or enemies, for it leaves only two ways open to the rebel -- either to submit himself, or to lose his life. That is why it is only an apostate (Murtadd مُرتد ) who is, according to the Islamic Shari` ah, condemned to capital punishment, and not an outright disbeliever. Moreover, the Israelites were being threatened with death as criminals and offenders against the law which they acknowledged to be the divine law, but which they refused to obey.
E ricordate il saldo patto che abbiamo stipulato con voi: La fede in Allāh e nei suoi messaggeri; abbiamo innalzato la montagna ﴾Tūr﴿ sopra di voi come intimidazione e monito contro il tradimento del patto, ordinandovi di prendere ciò che vi è stato rivelato nella Torāh con serietà e diligenza, senza negligenza e pigrizia, e osservate il suo contenuto e riflettete affinché, in tal modo, possiate salvarvi dalla punizione di Allāh L'Altissimo.
Recuerden que hemos recibido de ustedes el compromiso solemne de creer en Al‑lah y Sus profetas, y hemos elevado por encima de ustedes una montaña para atemorizarlos y advertirles que no deben olvidar su compromiso. Por otra parte, les hemos ordenado aplicar con seriedad y diligencia lo que les ha sido revelado en la Torá y meditar sobre ello. ¿Tal vez podrán así evitar el castigo de Al‑lah?
Banggitin ninyo ang tinanggap Namin sa inyo na tipang binigyang-diin, na pananampalataya kay Allāh at sa Sugo Niya. Nag-angat Kami ng bundok sa ibabaw ninyo bilang pagpapangamba sa inyo at pagbabala laban sa paghinto sa paggawa ayon sa tipan habang nag-uutos sa inyo ng pagtanggap sa pinababa Namin sa inyo na Torah nang may pagsisikhay at pagsisikap, nang walang panghahamak at katamaran. Ingatan ninyo ang nilalaman nito at pagnilay-nilayan ninyo ito, nang sa gayon kayo, sa pamamagitan ng pagsagawa niyon, ay mangingilag sa parusa ni Allāh – pagkataas-taas Siya.
I sjetite se čvrstog zavjeta koji smo od vas uzeli, da ćete vjerovati u Allaha i Njegove poslanike, i iznad vas smo brdo podigli plašeći vas i upozoravajući na nepoštivanje tog zavjeta, naređujući vam da ozbiljno prihvatite Tevrat, koji vam je objavljen, trudeći se da ga primijenite, bez nemara i lijenosti, zatim čuvajući ono što je u njemu, i promišljajući o tome, kako biste se time sačuvali Allahove kazne.
Allah'a ve rasullerine iman etme adına sizden sapasağlam aldığımız sözü hatırlayın. Verdiğiniz sözü terk etmekten sizi sakındırmak ve korkutmak için Tûr dağını üzerinize kaldırdık. Tevrat’ta size indirmiş olduğumuz şeyleri tembellik ve ihmal etmeden, ciddiyet ve gayret ile almanızı emrettik. Onda olanları muhafaza edin ve iyice düşünün; umulur ki bunu yapmanızdan dolayı Allah Teâlâ'nın azabından korunursunuz.
Mais vous n’avez fait que vous détourner et désobéir après vous être solennellement engagés et n’eût été la faveur que vous a fait Allah de vous pardonner ainsi que Sa miséricordieuse acceptation de votre repentir, vous seriez du nombre des perdants pour avoir refusé de croire et avoir désobéi.
Međutim, vi ste se okrenuli i nepokorni bili nakon što smo od vas čvrst zavjet uzeli, i da nije Allahove darežljivosti prema vama koja se ogleda u Njegovom prelaženju preko vaših postupaka, i da nije Njegove milosti koja se ogleda u prihvatanju vašeg pokajanja, propali biste zbog vašeg okretanja i griješenja.
The Israelites went against the Covenant they had made with Allah. The sin was so grave that one could have expected utter destruction and ruin to descend on them as a punishment. But Allah, in His mercy, spared them in so far as physical life is concerned, although they will have to pay for their treason in the other world. Allah's mercy is of two kinds. One is general and extends to believers and disbelievers alike -- its action is to be seen in the shape of worldly well-being and prosperity. The other is special, and pertains to believers alone -- it will manifest itself particularly in the other world in the shape of salvation and closeness to Allah.
It appears that the last phrase of the present verse has been addressed to the Jews who were the contemporaries of the Holy Prophet ﷺ . Since having faith in him is also a part of the Covenant, these Jews too have been included among those who had been guilty of infringement. In this verse, Allah asks them to realize that it is in His mercy alone that he has not, in spite of their treason, sent down on them the kind of catastrophic punishment in this world as used to descend on the other infidels and traitors who have gone before.
Since a number of authentic ahadith declare that it is the barakah of the Holy Prophet ﷺ that catastrophic punishments no longer descend on any people, some commentators have identified this particular mercy and grace of Allah with the sending down of Muhammad ﷺ as a Prophet and Messenger of Allah.
In order to emphasize what the present verse has said, the next verse tells the story of another group of earlier transgressors and of the dreadful punishment which overtook them all of a sudden.
Tuy nhiên, sau đó các ngươi lại nghịch đạo và trái lệnh và nếu như không do phúc đức và lòng khoan dung của Allah cho hành động vượt quá giới hạn của các ngươi cũng như nếu không do lòng thương xót của Ngài trong việc đón nhận sự sám hối của các ngươi thì chắc chắn các ngươi đã là những kẻ thất bại thảm hại.
Yet after making a firm promise, you broke the contract and rebelled. If it had not been for Allah’s favour in His tolerance towards you, and His mercy, accepting when you asked for forgiveness, then you would be among the losers because of your turning away and rebellion.
Pero ustedes no hicieron sino desviarse y desobedecer luego de haberse comprometido solemnemente, y de no ser por la gracia de Al‑lah que los perdonó y por Su misericordiosa aceptación de su arrepentimiento, estarían entre los perdedores por haberse negado a creer y desobedecer.
Sizden sapasağlam söz aldıktan sonra bazılarınız yüz çevirdi ve karşı geldi. Eğer Allah’ın yaptıklarınızı affetme lütfu ve tövbenizi kabul etme hususundaki merhameti olmasaydı, elbette yüz çevirmeniz ve karşı gelmenizden dolayı hüsrana uğrayanlardan olurdunuz.
Akan tetapi, kalian justru berpaling dan membangkang setelah mengambil perjanjian yang kuat tersebut. Sekiranya bukan karena adanya anugerah Allah berupa pengampunan terhadap kalian dan adanya rahmat-Nya berupa penerimaan tobat kalian, niscaya kalian benar-benar tergolong orang-orang yang merugi karena kalian telah berpaling dari-Nya dan durhaka kepada-Nya.
Walang nangyari sa inyo malibang umayaw kayo at sumuway kayo matapos ng pagtanggap ng tipang binigyang-diin sa inyo. Kung hindi dahil sa kabutihang-loob ni Allāh sa inyo sa pamamagitan ng pagpapalampas sa inyo at awa Niya sa pamamagitan ng pagtanggap sa pagbabalik-loob ninyo ay talaga sanang kayo ay naging kabilang sa mga lugi dahilan sa pag-ayaw at pagsuway na iyon.
In verità, non avete fatto altro che rifiutare e disobbedire dopo il saldo patto che avete stipulato; e se non fosse per la grazia di Allāh, che perdonò i vostri eccessi, e la Sua Misericordia, accettando il vostro pentimento, sareste stati tra i perdenti, a causa della vostra avversità e disobbedienza.
Talaga ngang nakaalam kayo sa ulat ng mga nauna sa inyo ayon sa pagkakaalam na walang pagkalito rito yayamang lumabag sila dahil sa pangingisda sa araw ng sabado, na ipinagbawal sa kanila ang pangingisda roon. Nanggulang sila roon sa pamamagitan ng paglalagay ng lambat bago ng araw ng Sabado at ng pagkuha sa nalambat sa araw ng Linggo. Kaya ginawa ni Allāh ang mga nanggugulang na ito na mga unggoy na tinatabog bilang kaparusahan sa kanila sa panggugulang nila.
65- İçinizden cumartesi günü haddi aşanları elbette bilirsiniz. Biz de onlara; “Aşağılık maymunlar olun”
demiştik.
66- Bunu orada bulunup görenler için de sonradan gelenler için de ibretlik bir ceza ve takva
sahipleri için de bir öğüt kıldık.
65. “İçinizden cumartesi günü haddi aşanları elbette bilirsiniz” Yani
onların halleri sizce bilinmektedir. Onlar Allah’ın A’raf Sûresindeki şu buyruğunda kıssalarından genişçe söz ettiği kimselerdir:“Onlara deniz kıyısındaki o kasabanın durumunu da sor. Hani onlar Cumartesi gününde haddi aşmışlardı…”(el-A’raf, 7/163) İşte işledikleri bu büyük günah, Allah’ın kendilerine
gazap etmesine, onların hakir ve zelil maymunlar kılınmalarına sebep olmuştu. Allah bu cezanın hikmetini de şöylece açıklamaktadır:
66. “Bunu orada bulunup görenler için de” yani orada hazır bulunan
ümmetler, onların döneminde yaşayan ve onların haberlerini alan kimseler için “sonradan gelenler için de”
onlardan sonra gelecek nesiller için de “ibretlik bir ceza” kıldık ki,
böylelikle kullara karşı Allah’ın delili ortaya konulmuş olsun ve O’na isyandan vazgeçsinler.
Fakat bu, ancak takva sahipleri için faydalı bir öğüt olabilir. Onların dışında kalanlar ise bu
âyetlerden, mucize ve belgelerden gereği gibi faydalanamazlar.
Sungguh kalian benar-benar mengetahui dengan jelas berita tentang para pendahulu kalian. Mereka telah melanggar ketentuan Allah dengan berburu ikan pada hari Sabtu yang terlarang bagi mereka. Mereka membuat rekayasa atas larangan itu dengan cara memasang jala sebelum hari Sabtu dan memanen ikan hasil tangkapannya pada hari Ahad. Oleh karena itu, Allah mengubah wujud mereka menjadi kera yang hina sebagai hukuman karena merekasaya ketentuan Allah.
Sizden önce yaşamış atalarınızın haberini şüphesiz biliyorsunuz. Öyle ki onlar cumartesi günü kendilerine avlanmak haram kılınmış olmasına rağmen yasağı çiğnediler. Cumartesi gününden önce ağları atarak hile yaptılar ve ağları pazar günü topladılar. Allah, yapmış oldukları bu hilenin cezası olarak bu hilecileri aşağılık/dışlanmış maymunlara çevirdi.
E avete certamente appreso la storia dei vostri antenati; praticarono la pesca il Sabato, quando era loro vietato di pescare, e imbrogliarono, ponendo le reti prima del sabato, estraendole la domenica; Allāh li rese scimmie emarginate come punizione per il loro inganno.
"Dan sungguh telah kamu ketahui orang-orang yang melang-gar di antaramu pada hari Sabtu, lalu
Kami berfirman kepada mereka, 'Jadilah kamu kera yang hina.' Maka Kami jadikan yang demikian itu
peringatan bagi orang-orang di masa itu, dan bagi mereka yang datang kemudian, serta menjadi
pelajaran bagi orang-orang yang bertakwa." (Al-Baqarah: 65-66).
(65) Maksudnya, sungguh telah jelas bagi kalian sebuah kondisi, ﴾
ٱلَّذِينَ ٱعۡتَدَوۡاْ مِنكُمۡ فِي ٱلسَّبۡتِ ﴿ "orang-orang yang melanggar di antara-mu pada hari Sabtu," dan mereka itulah yang disebutkan oleh Allah tentang kisah mereka secara terbuka dalam surat al-A'raf dalam FirmanNya,
﴾ وَسۡـَٔلۡهُمۡ عَنِ ٱلۡقَرۡيَةِ ٱلَّتِي كَانَتۡ حَاضِرَةَ ٱلۡبَحۡرِ إِذۡ يَعۡدُونَ فِي ٱلسَّبۡتِ ﴿
"Dan tanyakanlah kepada Bani Israil tentang negeri yang terletak di dekat laut ketika mereka melanggar aturan pada hari Sabtu." (Al-A'raf: 163).
Lalu dosa besar itu berkonsekuensi mendatangkan murka Allah atas mereka dan Allah menjadikan mereka, ﴾ قِرَدَةً
خَٰسِـِٔينَ ﴿ "kera yang hina" dina dan tercela, dan Allah menjadikan hukuman ini,
(66) ﴾ نَكَٰلٗا لِّمَا بَيۡنَ يَدَيۡهَا ﴿ "peringatan bagi orang-orang di masa itu," yaitu bagi orang yang ada di antara umat-umat itu, dan sampai kabar tentang mereka kepadanya di antara orang yang ada pada masa itu, ﴾
وَمَا خَلۡفَهَا ﴿ "dan bagi mereka yang datang kemudian," mak-sudnya, orang yang setelahnya,
hingga tegaklah hujjah Allah atas hamba-hambaNya, dan agar mereka menghindari kemaksiatan
kepadaNya, akan tetapi hal ini bukanlah merupakan suatu nasihat yang berguna kecuali bagi
orang-orang yang bertakwa. Adapun orang-orang yang selain mereka, maka mereka tidak mengambil
manfaat dari ayat-ayat tersebut.
Ellos saben lo que les sucedió a sus ancestros que transgredieron las órdenes de Al‑lah cazando un sábado, día en que era ilícito cazar. Ellos quisieron actuar con astucia y poner las redes un poco antes del inicio del sábado para luego recogerlas el domingo. Al‑lah hizo de estos embusteros monos, para castigarlos por su fraude.
Preneseno vam je šta se dogodilo vašim precima koji su prešli granicu time što su lovili u subotu, a zabranjeno im je da love subotom, pa su spletku smislili i mreže prije subote postavljali, te ih nedjeljom vadili. Allah je ove spletkaroše u odbačene majmune pretvorio, zbog njihovog spletkarenja.
The Jews breach the Sanctity of the Sabbath
Allah said,
وَلَقَدْ عَلِمْتُمُ
(And indeed you knew). This Ayah means, O Jews! Remember that Allah sent His torment on the village that disobeyed Him and broke their pledge and their covenant to observe the sanctity of the Sabbath. They began using deceitful means to avoid honoring the Sabbath by placing nets, ropes and artificial pools of water for the purpose of fishing before the Sabbath. When the fish came in abundance on Saturday as usual, they were caught in the ropes and nets for the rest of Saturday. During the night, the Jews collected the fish after the Sabbath ended. When they did that, Allah changed them from humans into monkeys, the animals having the form closest to humans. Their evil deeds and deceit appeared lawful on the surface, but they were in reality wicked. This is why their punishment was compatible with their crime. This story is explained in detail in Surat Al-A`raf, where Allah said (7:163),
وَسْئَلْهُمْ عَنِ الْقَرْيَةِ الَّتِى كَانَتْ حَاضِرَةَ الْبَحْرِ إِذْ يَعْدُونَ فِى السَّبْتِ إِذْ تَأْتِيهِمْ حِيتَانُهُمْ يَوْمَ سَبْتِهِمْ شُرَّعًا وَيَوْمَ لاَ يَسْبِتُونَ لاَ تَأْتِيهِمْ كَذَلِكَ نَبْلُوهُم بِمَا كَانُوا يَفْسُقُونَ
(And ask them (O Muhammad ) about the town that was by the sea; when they transgressed in the matter of the Sabbath (i.e. Saturday): when their fish came to them openly on the Sabbath day, and did not come to them on the day they had no Sabbath. Thus We made a trial of them, for they used to rebel (disobey Allah).)(7:163)
In his Tafsir, Al-`Awfi reported from Ibn `Abbas that he said,
فَقُلْنَا لَهُمْ كُونُواْ قِرَدَةً خَـسِئِينَ
(We said to them: "Be you monkeys, despised and rejected") means, "Allah changed their bodies into those of monkeys and swines. The young people turned into monkeys while the old people turned into swine." Shayban An-Nahwi reported that Qatadah commented on,
فَقُلْنَا لَهُمْ كُونُواْ قِرَدَةً خَـسِئِينَ
(We said to them: "Be you monkeys, despised and rejected"), "These people were turned into howling monkeys with tails, after being men and women."
The Monkeys and Swine that exist now are not the Descendants of Those that were transformed
Ibn Abi Hatim recorded that Ibn `Abbas said, "Those who violated the sanctity of the Sabbath were turned into monkeys, then they perished without offspring." Ad-Dahhak said that Ibn `Abbas said, "Allah turned them into monkeys because of their sins. They only lived on the earth for three days, for no transformed person ever lives more than three days. They did not eat, drink or have offspring. Allah transformed their shapes into monkeys, and He does what He wills, with whom He wills and He changes the shape of whomever He wills. On the other hand, Allah created the monkeys, swines and the rest of the creation in the six days (of creation) that He mentioned in His Book."
Allah's statement,
فَجَعَلْنَـهَا نَكَـلاً
(So We made this punishment an example) means, Allah made the people of this village, who violated the sanctity of the Sabbath,
نَكَـلاً
(an example) via the way they were punished. Similarly, Allah said about Pharaoh,
فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى
(So Allah, seized him with punishing example for his last and first transgression) (79:25). nAllah's statement,
لِّمَا بَيْنَ يَدَيْهَا وَمَا خَلْفَهَا
(for those in front of it and those behind it) meaning, for the other villages. Ibn `Abbas commented, "Meaning, `We made this village an example for the villages around it by the manner in which We punished its people."' Similarly, Allah said,
وَلَقَدْ أَهْلَكْنَا مَا حَوْلَكُمْ مِّنَ الْقُرَى وَصَرَّفْنَا الاٌّيَـتِ لَعَلَّهُمْ يَرْجِعُونَ
(And indeed We have destroyed towns (populations) round about you, and We have (repeatedly) shown (them) the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) in various ways that they might return (to the truth and believe in the Oneness of Allah ـ Islamic Monotheism)).(46:27)
Therefore, Allah made them an example for those who lived during their time as well as a reminder for those to come, by preserving their story. This is why Allah said,
وَمَوْعِظَةً لِّلْمُتَّقِينَ
(and a lesson for Al-Muttaqin (the pious)), meaning, a reminder. This Ayah means, "The torment and punishment that this village suffered was a result of indulging in Allah's prohibitions and their deceit. Hence, those who have Taqwa should be aware of their evil behavior, so that what occurred to this village does not befall them as well." Also, Imam Abu `Abdullah bin Battah reported that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«لَا تَرْتَكِبُوا مَا ارْتَكَبَتِ الْيَهُودُ فَتَسْتَحِلُّوا مَحَارِمَ اللهِ بِأَدْنَى الْحِيَل»
(Do not commit what the Jews committed, breaching what Allah has forbidden, by resorting to the lowest types of deceit.)
This Hadith has a good (Jayid) chain of narration. Allah knows best.
Vous savez pourtant ce qu’il advint lorsque vos ancêtres transgressèrent en chassant un samedi, le jour où la chasse leur avait été déclarée illicite. Ils rusèrent et posèrent leurs filets un peu avant le samedi et les récupérèrent le dimanche. Allah fit de ces fraudeurs des singes ignobles afin de les punir de leur tromperie.
Quả thật, các ngươi biết rất rõ thông tin về cha ông của các ngươi khi họ bị cấm đánh bắt cá vào ngày thứ bảy thì họ đã giăng lưới vào ngày trước thứ bảy, rồi đợi đến ngày chủ nhật họ mới thu lượm cá mang về, thế là Allah cho họ biến thành những con khỉ, một hình phạt dành cho những ai bỡn cợt và gian xảo trước giới cấm của Ngài.
This episode belongs to the time of Sayyidna Dawud (David (علیہ السلام Allah had appointed Saturday as the Sabt سبت ، or the sacred day, for the Israelites; it was specially set apart for prayers and worship, and hence fishing was prohibited on this day. But these people lived on the sea-shore, and were very fond of fish. Al-Qurtubi says that the Israelites, at first, invented all sorts of clever pretences for catching fish on Saturday, and gradually started doing so openly. There now grew a division amongst them on this point. On the one hand were these transgressors, and, on the other, some scholars and pious men who tried to dissuade them from such disobedience. When the former paid no heed to them, the latter broke away altogether from the sinners, and began to live in a separate part of the town. One day they felt no sound was coming from the other part of the town. Growing curious, they went there and found that all the transgressors had been changed into apes. Qatadah says that the young ones had become apes, and the old ones swine. The apes could recognize their relatives and friends, and would approach them weeping out of remorse, and seeking their sympathy and help. Then all of them died after three days.
As to the question whether the apes and the swine we see today bear any kinship to these Israelites who had been metamorphosed, the correct position is that people who have been metamorphosed into beasts by Allah as a punishment cease to breed, and leave no progeny behind. According to a hadith reported by Imam Muslim from the blessed Companion ` Abdullah ibn Masud ؓ some people asked the Holy Prophet ﷺ whether the apes and the swine were the descendants of the metamorphosed Jews. The Holy Prophet reminded them that apes and swine existed in the world even before, and said that when Allah sends down this particular kind of punishment on a people, the race comes to an end with this, and there is no further breeding.24
24. Some 'modernizing' Muslims have tried to explain away this metamorphosis by suggesting that these disobedient Jews did not actually and physically turn into beasts, but that the change was only psychological in so far as they acquired the evil characteristics of apes and swine. To say such a thing is to deny an explicit statement of the Holy Qur'an, which no Muslim can do, if he wishes to remain a Muslim. Moreover, in denying the possibility of physical change, the 'modernizers' are also denying the power of Allah, and putting limitations on it. Even as a piece of literary exegesis, the 'modernist' interpretation is flimsy. For, even before the punishment fell on them, these Jews had been displaying the moral and psychological traits of beasts: the greed of swine and the craftiness of apes. Where was, then, the change which the Holy Qur'an declares to be a punishment for the offenders and a warning for others? Our 'modernists' are, in fact, all too ready to swallow without batting an eye-lid the most preposterous and unfounded notions, only if they come from the West. So, they have complete certitude with regard to Darwin's speculation, that the apes evolved into man, although no verifiable data has yet been gathered to support the contention; but when it comes to the statement in the Holy Qur'an that men were changed into apes, they look askance at it, although this kind of change is rationally and logically as possible as the other.
Let us now go back to the verse under discussion. The people who witnessed the event, or heard of it, were of two kinds - the disobedient and the obedient. For the disobedient, it served as a 'deterrent', an example and a warning, which persuaded them to repent of their disobedience. For the obedient, it was a lesson and a reminder that they should be steadfast in their obedience. It serves these two purposes even now.
Injunctions and related considerations
We have been saying that the Jews who were changed into apes had used certain ruses or pretences to justify their sin in their own eyes. This brings us to a rather delicate question of Fiqh فقہ (Islamic jurisprudence). Certain 'modernists' have quite shamelessly been busy maligning the master jurists of Islam by suggesting that these masters have invented very intricate "stratagems" (Hiyal, plural of Hilah) for helping the rich and powerful to infringe the laws of the Shari'ah and get away with it. This is a petty calumny, and should not have been worthy of consideration except for the fact that such 'modernists' have had some success with the gullible and the ignorant by playing upon the Arabic word Hilah. As everyone knows, the lexical meaning of a word is one thing, and its technical signification, when it is used as a term in some science, is another. In its literal sense, the word Hilah no doubt means "a trick, a stratagem", but as a technical term in Fiqh فقہ it signifies a device for and a means of giving legitimacy to an action in a contingency by making certain necessary modifications in it in consonance with the 'Shari` ah. Thus, it is not a way of by-passing the Shari'ah, but of helping people to conform to it even in a situation where necessity or human weakness would compel them to go against it.
The present verse has a particular relevance to the question, and would help to clarify it a great deal. The transgression on the part of the Jews which the verse speaks of, and which drew upon them such dreadful punishment, was not a clear and explicit infringement of divine law, but the use of certain "tricks" which necessarily involved the negation of the divine commandment. For example, on Saturday they would tie one end of a cord to the tail of a fish and the other end to something on the shore, and leave the fish in the water; on Sunday, they would take it out and eat it. Such a ruse not only negates an injunction of the Shari'ah, but is actually a mockery. That is why those who practiced such "stratagems" were considered to be disobedient and rebellious, and subjected to dire punishment.
But this particular instance does in no way go to prove that the Hiyal are impermissible. We have explained the nature and purpose of such "devices" alone. Not only do they form an integral part of Fiqh فقہ ، but some of them have actually been suggested by the Holy Prophet ﷺ himself. For example, bartering a kilo of good dates for two kilos of bad dates is, according to the Shari'ah, a kind of usury. The Holy Prophet ﷺ has suggested a "device" (Hilah) for avoiding the infringement of this regulation in a situation where such a transaction becomes necessary - that is, instead of bartering one commodity for another, one may employ the exchange value of money: first sell two kilos of bad dates for two rupees, and then with the two rupees thus obtained buy a kilo of good dates. The intention in using this "device" is to conform to the Shari'ah, and not to by-pass it. The negation of the Shari'ah is neither intended here, nor does it actually take place. This principle holds good in the case of all the Hiyal which the Fuqaha-' (jurists) have proposed in order to save people from practicing what the Shari` ah has prohibited. It is a travesty of the truth to compare them to or represent them as the "tricks" employed by the Jews to negate and mock the Shari ah.
You know well the story of your ancestors, who prepared to fish on the Sabbath when they were not allowed to do so, and did so through trickery. They set up nets in preparation for the Sabbath so Allah made them into monkeys, rejected and cast out, because of their trickery.
Nous fîmes de cette cité de transgresseurs un exemple pour les cités voisines et pour les générations futures afin qu’elles n’agissent pas comme eux et se trouvent condamnées au même châtiment. Nous en fîmes d’autre part un rappel à l’attention des pieux qui craignent le châtiment d’Allah et les représailles qu’encourent ceux qui outrepassent Ses limites.
Allah made this village, which had transgressed the limits, an example to the surrounding villages, and an example to those who came after it, so that they would not do the same and deserve the same fate. He made it a reminder for those mindful of Allah, who are careful of facing the consequences of their actions in the life to come, and are mindful of Allah’s repayment for those who transgress the limits.
TA đã trừng phạt cái thị trấn vượt giới hạn của TA để làm một bài học cho các thị trấn khác và cho những ai sau này và TA cũng lấy đó làm sự nhắc nhở đến những ai ngay chính sợ sự trừng phạt của TA.
Kaya gumawa si Allāh sa lumalabag na nayong ito bilang aral para sa nakaratig dito na mga pamayanan at bilang aral para sa sinumang darating matapos nito upang hindi gumawa iyon ng gawain nito para maging karapat-dapat sa kaparusahan nito. Gumawa si Allāh dito bilang pagpapaalaala para sa mga tagapangilag magkasala, na nangangamba sa parusa Niya at paghihiganti Niya sa sinumang lumalabag sa mga hangganan Niya.
Lalu Kami jadikan negeri yang melampaui batas ini sebagai pelajaran bagi negeri-negeri yang ada di sekitarnya, dan juga pelajaran bagi generasi berikutnya agar mereka tidak mengikuti jejak para pendahulu mereka yang akan berakibat mereka pun mendapatkan hukuman yang sama. Kami juga menjadikan negeri itu sebagai peringatan bagi orang-orang bertakwa yang senantiasa takut akan hukuman dan balasan Allah terhadap orang yang melanggar batas-batas yang telah ditentukan-Nya.
Abbiamo reso questo villaggio di trasgressori un esempio per i villaggi vicini e una lezione per i posteri, in modo che non subiscano la stessa punizione; ed è un monito rivolto ai devoti, coloro che temono la punizione di Allāh e la Sua vendetta nei confronti di coloro che trasgrediscono i suoi limiti.
Hicimos de esta ciudad de transgresores un ejemplo para las ciudades vecinas y las generaciones futuras, a fin de que ellas no actúen de la misma forma y se vean condenadas al mismo castigo. Hicimos de ella también un llamado de atención para los piadosos que temen al castigo de Al‑lah y a las represalias que acarrea traspasar Sus límites.
Biz bu köyü etrafındaki köylere ve onlardan sonra geleceklere ibret olarak kıldık. Öyle ki; o köy halkının yaptıklarını yapıp aynı cezayı hak etmesinler. Allah’ın azabından ve koyduğu sınırları aşmaktan korkan takva sahipleri için de bir öğüt vesilesi kıldık.
A covenant was made with Moses’ people that they would faithfully carry out the divine teachings given to them in the form of the Ten Commandments. The Talmud tells how, at this time, God turned a mountain upside down, holding it above them and told them either to accept the teachings of the Torah, or be destroyed there and then. The same is the case with everyone who embraces true faith. To have faith is to make a contract with God that one will live and die in accordance with His will. What a grave pledge this is. On the one hand there is man—a tiny, helpless speck in God’s world—and on the other, God, whose might upholds the universe. If man keeps his word, he will be granted God’s eternal blessings. But if he turns away from his commitment, he is in grave danger of being cast into hell-fire, never to emerge again. Everyone who believes in God should go through the same experience as Moses’ people. Everyone who binds himself to the contract of faith should live in the fear of breaking his religious vows, thereby bringing catastrophe down upon himself. Sometimes those entrusted with the law of God go astray by contradicting it in practice, while finding words to make it appear that they are following it to the letter. The Israelites, for instance, were commanded to keep holy the Sabbath day, and refrain from worldly pursuits on that day. But they violated it and went about their work on the Sabbath as on any other day. Furthermore, they sought to justify their actions and made out that what they were doing conformed to the will of God. This audacity incurred God’s displeasure and they were turned into apes. Whenever one turns against the law of God, one puts oneself on a par with animals who follow no code of ethics. Those who play games with divine law, should fear being deprived of their human dignity, and being brought down to the level of animals.
Ovo naselje, koje je granice prelazilo, učinili smo poukom za susjedna naselja, i za one poslije njih, kako ne bi tako postupali i time kaznu zaslužili. Učinili smo ga opomenom za bogobojazne, koji se boje Allahove kazne namijenjene onima koji prelaze Njegove granice.
I sjetite se kazivanja o vašim precima, i onoga što je bilo između njih i Musaa, alejhis-selam. On ih je obavijestio da im je Allah naredio da zakolju neku kravu, pa umjesto da žurno izvrše Allahovu naredbu, oni su, inateći se, rekli: "Zar se ismijavaš sa nama?" Musa reče: "Allahu se utječem od toga da lažem na Allaha i ismijavam se sa ljudima!"
According to Mirqat, a commentary on Mishkat, a man among the Israelites wanted to marry a girl, but her father refused. The suitor was so incensed that he killed the father, and disappeared. It is mentioned in Ma` alim al-tanzil which says on the authority of Kalbi that Allah had not yet sent down any injunction with regard to man-slaughter. If it was so, this shows that the incident happened before the Torah was revealed. Anyhow, the Israelites requested Sayyidna Musa (علیہ السلام) to tell them how to trace the culprit. Under the commandment of Allah, he asked them to sacrifice a cow. As was their regular habit, they started raising all kinds of doubts and objections, of which the next verses give us the details.
Musa -aleyhisselam- ile atalarınızın arasında geçen olayı hatırlayın. Allah'ın onlara herhangi bir ineği kesmeleri emrini haber verdiğinde, onlar bir an önce bu işi yapmak yerine inatla: "Bizimle alay mı ediyorsun!" dediler. Bunun üzerine Musa: "Allah adına yalan söyleyenlerden ve insanlarla alay edenlerden olmaktan Allah'a sığınırım." dedi.
The Story of the murdered Israeli Man and the Cow
Allah said, `O Children of Israel! Remember how I blessed you with miracle of the cow that was the means for discovering the identity of the murderer, when the murdered man was brought back to life.'
Ibn Abi Hatim recorded `Ubaydah As-Salmani saying, "There was a man from among the Children of Israel who was impotent. He had substantial wealth, and only a nephew who would inherit from him. So his nephew killed him and moved his body at night, placing it at the doorstep of a certain man. The next morning, the nephew cried out for revenge, and the people took up their weapons and almost fought each other. The wise men among them said, `Why would you kill each other, while the Messenger of Allah ﷺ is still among you' So they went to Musa and mentioned the matter to him and Musa said,
إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تَذْبَحُواْ بَقَرَةً قَالُواْ أَتَتَّخِذُنَا هُزُوًا قَالَ أَعُوذُ بِاللَّهِ أَنْ أَكُونَ مِنَ الْجَـهِلِينَ
("Verily, Allah commands you that you slaughter a cow." They said, "Do you make fun of us" He said, "I take Allah's refuge from being among Al-Jahilin (the ignorant or the foolish))." "Had they not disputed, it would have been sufficient for them to slaughter any cow. However, they disputed, and the matter was made more difficult for them, until they ended up looking for the specific cow that they were later ordered to slaughter. They found the designated cow with a man, only who owned that cow. He said, `By Allah! I will only sell it for its skin's fill of gold.' So they paid the cow's fill of its skin in gold, slaughtered it and touched the dead man with a part of it. He stood up, and they asked him, `Who killed you' He said, `That man,' and pointed to his nephew. He died again, and his nephew was not allowed to inherit him. Thereafter, whoever committed murder for the purpose of gaining inheritance was not allowed to inherit." Ibn Jarir reported something similar to that. Allah knows best.
Ingatlah apa yang terjadi antara para pendahulu kalian dengan Musa -'alaihissalām- ketika dia menyampaikan kepada mereka bahwa Allah telah memerintahkan mereka agar menyembelih seekor sapi betina. Mereka bukannya segera melaksanakan perintah itu, melainkan justru berkata dengan angkuh, “Apakah engkau menjadikan kami sebagai sasaran olok-olok?!” Musa menjawab, “Aku berlindung kepada Allah dari menjadi orang bodoh yang berdusta atas nama Allah dan mengolok-olok orang banyak.”
Rappelez-vous ce qui se passa entre vos ancêtres et Moïse, lorsqu’il les informa qu’Allah leur ordonnait d’immoler une vache (baqarah (baqaratun)). Au lieu de s’empresser d’obéir, ils dirent avec entêtement:
Te moques-tu de nous ? Moïse leur répondit: Je prends Allah a témoin que je ne suis pas de ceux qui mentent sur Allah et se moquent des gens.
Banggitin ninyo: Kabilang sa ulat ng mga nauna sa inyo ang nangyari sa pagitan nila at ni Moises – sumakanya ang pagbati ng kapayapaan – kung saan nagpabatid siya sa kanila ng utos ni Allāh para sa kanila na magkatay sila ng isa sa mga baka. Sa halip na magdali-dali, nagsabi sila habang mga nagpapakahirap: "Gumagawa ka ba sa amin bilang tampulan ng pangungutya?" Kaya nagsabi si Moises: "Nagpapakupkop ako kay Allāh na ako ay maging kabilang sa mga nagsisinungaling laban kay Allāh at nangungutya sa mga tao."
"Dan (ingatlah), ketika Musa berkata kepada kaumnya, 'Sesungguhnya Allah
menyuruh kamu menyembelih seekor sapi betina.' Mereka berkata, 'Apakah kamu hendak menjadikan
kami bahan ejekan?' Musa menjawab, 'Aku berlindung kepada Allah agar tidak menjadi salah seorang
dari orang-orang yang jahil.' Mereka menjawab, 'Mohonkanlah kepada Tuhanmu untuk kami, agar Dia
menerangkan kepada kami, sapi betina apakah itu.' Musa menjawab, 'Sesungguhnya Allah berfirman
bahwa sapi betina itu adalah sapi betina yang tidak tua dan tidak muda; pertengahan antara itu;
maka kerjakanlah apa yang diperintahkan kepadamu.' Mereka berkata, 'Mohonkanlah kepada Tuhanmu
untuk kami agar Dia menerangkan kepada kami apa warnanya.' Musa menjawab, 'Sesungguhnya Allah
berfirman bahwa sapi betina itu adalah sapi betina yang kuning, yang kuning tua warnanya, lagi
menyenang-kan orang-orang yang memandangnya.' Mereka berkata, 'Mohon-kanlah kepada Tuhanmu untuk
kami agar Dia menerangkan kepada kami bagaimana hakikat sapi betina itu, karena sesungguhnya
sapi itu (masih) samar bagi kami dan sesungguhnya kami insya Allah akan
mendapat petunjuk (untuk memperoleh sapi itu).' Musa berkata,
'Sesungguhnya Allah berfirman bahwa sapi betina itu adalah sapi betina yang belum pernah dipakai
untuk membajak tanah dan tidak pula untuk mengairi tanaman, tidak bercacat, tidak ada
belangnya.' Mereka berkata, 'Sekarang barulah kamu menerangkan hakikat sapi betina yang
sebenarnya.' Kemudian mereka menyembelihnya dan hampir saja mereka tidak melaksana-kan perintah
itu. Dan (ingatlah), ketika kamu membunuh seorang manusia lalu kamu
saling tuduh menuduh tentang itu. Dan Allah hendak menyingkapkan apa yang selama ini kamu
sembunyikan. Lalu Kami berfirman, 'Pukullah mayat itu dengan sebagian ang-gota sapi betina itu!'
Demikianlah Allah menghidupkan kembali orang-orang yang telah mati, dan memperlihatkan padamu
tanda-tanda kekuasaanNya agar kamu mengerti. Kemudian setelah itu hatimu menjadi keras seperti
batu, atau lebih keras lagi. Padahal di antara batu-batu itu sungguh ada yang mengalir
sungai-sungai dari padanya dan di antaranya sungguh ada yang terbelah lalu keluarlah mata air
dari padanya dan di antaranya sungguh ada yang meluncur jatuh, karena takut kepada Allah. Dan
Allah sekali-sekali tidak lengah dari apa yang kamu kerjakan." (Al-Baqarah: 67-74).
(67) Maksudnya, dan ingatlah kalian apa yang terjadi pada kalian bersama
Musa عليه السلام ketika kalian membunuh seseorang lalu kalian saling tuduh menuduh tentang itu,
maksudnya, kalian saling mengingkari dan saling berselisih tentang pembunuhnya hingga perkara
itu menjadi rumit di antara kalian, dan hampir saja -sekiranya Allah tidak menjelaskannya untuk
kalian- terjadi suatu keburukan yang dahsyat di antara kalian. Lalu Nabi Musa عليه السلام
ber-kata kepada kalian untuk mengungkap pelaku pembunuhannya, "Kalian sembelihlah seekor sapi,"
dan yang wajib adalah bersegera dalam menaati perintahnya tanpa ada sanggahan atasnya. Akan
tetapi mereka enggan melakukannya kecuali dengan memberikan sanggahan seraya mereka berkata, ﴾
أَتَتَّخِذُنَا هُزُوٗاۖ ﴿ "Apakah kamu hendak menjadikan kami bahan ejekan?" Nabi Allah Musa menjawab, ﴾
أَعُوذُ بِٱللَّهِ أَنۡ أَكُونَ مِنَ ٱلۡجَٰهِلِينَ ﴿ "Aku berlindung kepada Allah agar tidak
menjadi salah seorang dari orang-orang yang jahil," karena orang yang jahil itu ada-lah orang
yang berbicara dengan perkataan yang tidak ada guna-nya dan orang bodoh seperti itulah yang
mengejek orang.
Adapun orang yang berakal, maka pastilah dia akan meya-kini bahwa sebesar-besarnya aib yang
mengurangi derajat agama dan akal, adalah olok-olokannya terhadap orang yang mana dia adalah
sama manusianya seperti dirinya, walaupun (memang) dia lebih utama
daripada orang yang dihinanya, karena keutamaan itu menuntutnya bersyukur kepada Allah dan
berlaku kasih sayang terhadap sesama makhluk. Dan ketika Nabi Musa عليه السلام mengata-kan hal
itu kepada mereka, maka mereka mengetahui bahwa itu benar, lalu mereka berkata,
(68) ﴾ ٱدۡعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِيَۚ ﴿ "Mohonkanlah kepada Tuhanmu untuk kami, agar Dia menerangkan kepada kami; sapi betina apakah itu?" Yakni, berapa umurnya? ﴾
قَالَ إِنَّهُۥ يَقُولُ إِنَّهَا بَقَرَةٞ لَّا فَارِضٞ ﴿ "Musa menjawab, 'Sesung-guhnya Allah berfirman bahwa sapi betina itu adalah sapi betina yang tidak tua'," yakni tidak terlalu dewasa, besar, ﴾
وَلَا بِكۡرٌ عَوَانُۢ ﴿ "dan tidak muda," yakni, bukan yang masih kecil, ﴾ عَوَانُۢ بَيۡنَ
ذَٰلِكَۖ فَٱفۡعَلُواْ مَا تُؤۡمَرُونَ ﴿ "pertengahan antara itu; maka kerjakanlah apa yang
diperintahkan kepa-damu," dan tinggalkanlah bersikap keras dan berlebih-lebihan.
(69) ﴾ قَالُواْ ٱدۡعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا لَوۡنُهَاۚ قَالَ
إِنَّهُۥ يَقُولُ إِنَّهَا بَقَرَةٞ صَفۡرَآءُ فَاقِعٞ لَّوۡنُهَا ﴿ "Mereka berkata, 'Mohonkanlah kepada Tuhanmu untuk kami agar Dia menerangkan kepada kami apa warnanya.' Musa menjawab, 'Sesungguh-nya Allah berfirman bahwa sapi betina itu adalah sapi betina yang kuning, yang kuning tua warnanya'." yakni yang sangat, ﴾
تَسُرُّ ٱلنَّٰظِرِينَ ﴿ "lagi menyenangkan orang-orang yang memandangnya," karena bagusnya.
(70) ﴾ قَالُواْ ٱدۡعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِيَ إِنَّ
ٱلۡبَقَرَ تَشَٰبَهَ عَلَيۡنَا ﴿ "Mereka berkata, 'Mohonkanlah kepada Tuhanmu untuk kami agar Dia menerangkan kepada kami bagaimana hakikat sapi betina itu, karena sapi itu (masih) samar bagi kami'." Artinya, kami belum paham apa yang kamu inginkan, ﴾
وَإِنَّآ إِن شَآءَ ٱللَّهُ لَمُهۡتَدُونَ ﴿ "dan sesungguhnya kami insya Allah akan mendapat
petunjuk (untuk memperoleh sapi itu)."
(71) ﴾ قَالَ إِنَّهُۥ يَقُولُ إِنَّهَا بَقَرَةٞ لَّا ذَلُولٞ ﴿ "Musa berkata, 'Sesungguhnya Allah berfirman bahwa sapi betina itu adalah sapi betina yang belum pernah dipakai'." Yakni belum pernah dimanfaatkan untuk bekerja, baik ﴾
تُثِيرُ ٱلۡأَرۡضَ ﴿ "membajak tanah" dengan bercocok tanam, ﴾ وَلَا
تَسۡقِي ٱلۡحَرۡثَ ﴿ "dan tidak pula untuk mengairi tanaman," yakni, bukan dari hewan untuk bekerja, ﴾
مُسَلَّمَةٞ ﴿ "tidak bercacat" dari aib atau dari bekerja, dan ﴾ لَّا
شِيَةَ فِيهَاۚ ﴿ "tidak ada belangnya," yakni tidak ada warna padanya selain warna yang telah disebutkan sebelumnya.
﴾ قَالُواْ ٱلۡـَٰٔنَ جِئۡتَ بِٱلۡحَقِّۚ ﴿ "Mereka berkata, 'Sekarang barulah kamu me-nerangkan hakikat sapi betina yang sebenarnya'." Yakni dengan penje-lasan yang sempurna, dan ini merupakan kejahilan mereka, kalau tidak demikian, niscaya dia telah membawakan mereka suatu ke-benaran sejak semula.
Sekiranya mereka tidak menyanggah sapi yang mana niscaya terlaksanalah yang dimaksud dengan sapi apa saja, akan tetapi mereka ngeyel dengan memperbanyak pertanyaan, maka Allah memperlakukan mereka juga dengan keras, dan sekiranya mereka tidak mengatakan insya Allah, niscaya mereka pun tidak akan di-bimbing untuk mendapatkannya. ﴾
فَذَبَحُوهَا ﴿ "Kemudian mereka me-nyembelihnya," yaitu sapi yang telah dijelaskan dengan sifat-sifat tersebut, ﴾
وَمَا كَادُواْ يَفۡعَلُونَ ﴿ "dan hampir saja mereka tidak melaksanakan perintah itu" disebabkan
sikap keras kepala yang terjadi dari mereka.
(72-73) Dan ketika mereka menyembelihnya, Kami ber-kata kepada mereka;
pukullah yang terbunuh itu dengan sebagian dari sembelihan tersebut, maksudnya dengan salah satu
organ tubuhnya, organ tertentu ataupun organ mana saja darinya, karena dalam penentuannya juga
tidak ada gunanya. Lalu mereka memu-kulnya dengan sebagiannya kemudian Allah menghidupkannya
kembali, dan mengemukakan apa yang mereka sembunyikan, lalu Allah mengabarkan tentang pelaku
pembunuhan, dan dalam tindakan Allah menghidupkannya -sedang mereka menyaksikan- adalah suatu
dalil bahwa Allah itu menghidupkan yang mati agar kalian berpikir hingga kalian menghindari
segala yang memuda-ratkan diri kalian.
(74) ﴾ ثُمَّ قَسَتۡ قُلُوبُكُم ﴿ "Kemudian hatimu menjadi keras," maksud-nya mengeras dan menebal hingga nasihat tidak mampu berpe-ngaruh padanya ﴾
مِّنۢ بَعۡدِ ذَٰلِكَ ﴿ "setelah itu," maksudnya, setelah Allah memberikan nikmat atas kalian dengan nikmat-nikmat yang besar dan memperlihatkan kepada kalian ayat-ayatNya, dan seharusnya tidaklah patut hati-hati kalian menjadi keras, karena apa yang kalian saksikan sendiri seharusnya menimbulkan kelembutan hati dan ketundukannya.
Kemudian Allah menerangkan tentang kekerasan hati mereka yaitu bahwasanya ia, ﴾ كَٱلۡحِجَارَةِ ﴿ "seperti batu" daripada besi, karena besi dan timah apabila dibakar dalam api, niscaya akan meleleh, berbeda dengan batu. Dan FirmanNya, ﴾
أَوۡ أَشَدُّ قَسۡوَةٗۚ ﴿ "Atau lebih keras lagi," maksudnya bahwa ia tidaklah terbatas hanya sekeras batu, dan أَوْ (atau) di sini tidaklah bermakna بَلْ (bahkan).
Kemudian Allah menyebutkan tentang keutamaan batu atas hati mereka seraya berfirman, ﴾ وَإِنَّ مِنَ ٱلۡحِجَارَةِ
لَمَا يَتَفَجَّرُ مِنۡهُ ٱلۡأَنۡهَٰرُۚ وَإِنَّ مِنۡهَا لَمَا يَشَّقَّقُ فَيَخۡرُجُ مِنۡهُ
ٱلۡمَآءُۚ وَإِنَّ مِنۡهَا لَمَا يَهۡبِطُ مِنۡ خَشۡيَةِ ٱللَّهِۗ ﴿ "Padahal di antara batu-batu itu sungguh ada yang mengalir sungai-sungai dari padanya dan di antara-nya sungguh ada yang terbelah lalu keluarlah mata air dari padanya dan di antaranya sungguh ada yang meluncur jatuh, karena takut kepada Allah." Maka dengan sifat-sifat itu, batu itu melebihi keutamaan hati mereka.
Kemudian Allah تعالى mengancam mereka dengan ancaman yang paling keras seraya berfirman, ﴾ وَمَا ٱللَّهُ
بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ ﴿ "Dan Allah sekali-sekali tidak lengah dari apa yang kamu
kerjakan," bahkan Allah sangat mengetahuinya, menghafalnya, baik kecil maupun besar, dan kalian
akan diberi balasan atas perbuatan kalian dengan balasan yang paling sempurna dan paling penuh.
Ketahuilah bahwasanya kebanyakan para ahli tafsir telah memperbanyak penyisipan cerita-cerita
Bani Israil dalam tafsir mereka, dan memaknai ayat-ayat al-Qur`an menurut cerita-cerita
tersebut, mereka menjadikan cerita-cerita tersebut sebagai tafsir bagi kitabullah dengan dalih
sabda Nabi ﷺ,
حَدِّثُوْا عَنْ بَنِيْ إِسْرَائِيْلَ وَلَا حَرَجَ.
"Sampaikanlah dari Bani Israil dan tidak masalah."[7]
Dan menurut hemat saya adalah bahwasanya bila pun boleh meriwayatkan cerita-cerita mereka adalah
dalam bentuk dialo-kasikan tersendiri tanpa dikaitkan dan tidak pula menjadi makna dasar atas
kitabullah, karena sesungguhnya menjadikannya seba-gai tafsir bagi kitabullah tidaklah boleh
sama sekali apabila tidak shahih kabarnya dari Rasulullah ﷺ, hal tersebut dikarenakan bahwa
derajat cerita-cerita tersebut adalah seperti sabda beliau ﷺ,
لَا تُصَدِّقُوْا أَهْلَ الْكِتَابِ وَلَا تُكَذِّبُوْهُمْ.
"Janganlah kalian membenarkan ahli Kitab dan jangan pula men-dustakannya."[8]
Apabila derajatnya diragukan, dan suatu hal yang pasti dike-tahui dalam agama Islam bahwasanya
al-Qur`an itu wajib diimani dengan keyakinan bulat, baik kata-katanya maupun makna-makna-nya,
oleh karena itu tidak boleh menjadikan cerita-cerita tersebut yang diriwayatkan secara majhul
(tidak diketahui) yang kemung-kinan besar menurut akal adalah cerita
dusta atau mayoritasnya adalah dusta, sebagai makna-makna al-Qur`an sebagai suatu yang pasti dan
tidak ada seorang pun yang meragukannya, akan tetapi karena kelalaian terhadap hal ini akhirnya
terjadilah apa yang ter-jadi. Hanya Allah sajalah Dzat yang membimbing.
E ricordate le storie dei vostri antenati, cosa accadde tra loro e Mūsā ﴾la pace sia su di lui﴿, quando egli li informò dell'ordine di Allāh di macellare una delle vacche e, invece di affrettarsi ad obbedire, dissero con testardaggine: "Ti prendi gioco di noi?!" Mūsā disse: "Mi rifugio in Allāh dall' essere tra quelli che mentono sul conto di Allāh e deridono la gente".
From the stories of your ancestors, remember what happened between them and Moses (peace be upon him) when he told them that Allah had instructed them to slaughter a cow. Instead of hurrying to do so, they said, stubbornly, ‘Are you making fun of us?’ Moses replied that he asked for Allah’s protection from being one of the ignorant people, who lied about Allah, and made fun of other people.
Các ngươi hãy nhớ lại thông tin về cha ông của các ngươi trước đây rằng khi Musa nói với họ: Allah ra lệnh cho các ngươi giết một còn bò cái thì họ lại giễu cợt nói với Người: há ngươi muốn lấy bọn ta ra làm trò đùa điên rồ ấy sao? Musa nói với họ rằng Người không hề nói dối và cũng không hề có ý bỡn cợt và Người cầu xin Allah phù hộ và che chở tránh khỏi những hạng người đó.
67- Bir zaman Mûsâ kavmine; “Allah size bir inek boğazlamanızı emrediyor” deyince, “bizimle eğleniyor musun?”
dediler. O da; “Cahillerden olmaktan Allah’a sığınırım” dedi.
68- “Bizim için Rabb’ine dua et de onun mahiyetini bize iyice açıklasın”
dediler. O da:“Allah: Ne çok yaşlı, ne de çok genç, ikisi ortası bir (inek).” buyuruyor. Artık emrolunduğunuz işi yapın.” dedi.
69- “Bizim için Rabb’ine dua et de rengin ne olduğunu bize iyice açıklasın”
dediler. O da:“Allah: O, sapsarı ve rengi bakanların hoşuna giden bir inektir, buyuruyor.”
dedi.
70- Dediler ki:“Bizim için Rabb’ine dua et de o ineğin nasıl olduğunu bize iyice açıklasın, çünkü bize göre (bu vasıfta pek çok) inek birbirine benziyor. İnşaallah doğruyu bulanlardan oluruz.”
71- Dedi ki:“O şöyle buyuruyor: O öyle bir inek ki işe koşulmamış, arazi sürmemiş ve ekin sulamamıştır. Kusursuzdur, hiçbir alacası yoktur.”
Dediler ki: “İşte şimdi hakkı getirdin.” Nihâyet o ineği boğazladılar.
Fakat az kalsın yapmayacaklardı.
72- Hani siz bir kişi öldürmüştünüz de (katili hakkında) her biriniz
suçu diğerine atmıştınız. Hâlbuki Allah sizin gizlediğiniz şeyi açığa çıkaracaktı.
73- Bu sebeple “Onun bir parçası ile ona (ölüye) vurun!”
dedik. İşte Allah ölüleri böyle diriltir. Akledersiniz diye âyetlerini böyle gösterir.
74- Sonra bunun ardından kalpleriniz yine katılaştı. Şimdi onlar taş gibi veya taştan da
katıdır. Çünkü öyle taşlar var ki, içinden ırmaklar kaynar. Yine öyle taşlar var ki, yarılır da
ondan su fışkırır ve öylesi de var ki Allah korkusundan yuvarlanır.
67. Yani birisini öldürüp de onu öldürenin kimliği hususunda aranızda anlaşmazlığa düştüğünüz
sırada Mûsâ ile aranızda geçenleri hatırlayın. Aranızdaki tartışma o kadar büyümüştü ki, eğer
Allah’ın size durumu açıklaması olmasaydı aranızda çok büyük kötülükler ortaya çıkacaktı. Mûsâ,
katilin açıklanması ile ilgili olarak bir inek kesin, demişti. Mûsâ’nın emrini hemen yerine getirmeleri ve ona itiraz etmemeleri gerekirken itirazdan başka bir yol izlemediler ve:“Bizimle eğleniyor musun?” dediler. Allah’ın Peygamberi ise, “Cahillerden olmaktan Allah’a sığınırım” dedi. Çünkü, faydasız söz
söyleyen ve insanlarla alay eden kişi cahildir. Akıllı kişi ise kendisi gibi bir insan ile alay
etmeyi aklen ve dinen küçük düşürücü büyük bir ayıp olarak görür. Eğer kişi başkasından daha
üstün ise onun bu üstünlüğü dolayısıyla Allah’a şükretmesi ve O’nun kullarına merhamet etmesi
gerekir. Mûsâ onlara bu şekilde karşılık verince, onun bu söylediğinin doğru ve gerçek olduğunu bildiler ve bunun üzerine dediler ki:
68. “Bizim için Rabbine dua et de onun mahiyetini” yani yaşının ne
olduğunu “bize iyice açıklasın. O da: “Allah: Ne çok yaşlı, ne de çok genç, ikisi ortası bir (inek).” buyuruyor.” Yani bu inek, ne küçük ne büyük değildir, orta
yaşlıdır. “Artık emrolunduğunuz işi yapın.” ve işi yokuşa sürmekten ve
zora koşmaktan vazgeçin.
69. “Bizim için Rabb’ine dua et de rengin ne olduğunu bize iyice açıklasın”
dediler. O da:“Allah: O, sapsarı ve rengi bakanların hoşuna giden bir inektir, buyuruyor.”
dedi.” Yani olabildiğince sarı ve güzelliği dolayısıyla bakanların hoşlarına gider.
70. “Dediler ki: “Bizim için Rabb’ine dua et de o ineğin nasıl olduğunu bize iyice açıklasın, çünkü bize göre (bu vasıfta pek çok) inek birbirine benziyor.” Bu nedenle senin
hangi ineği istediğini bir türlü tespit edemiyoruz, “İnşaallah doğruyu bulanlardan oluruz.”
71. “Dedi ki: “O şöyle buyuruyor: O öyle bir inek ki işe koşulmamış”
yani işe koşularak, çalıştırılarak, boyunduruk altına alınmamış; “arazi sürmemiş ve ekin sulamamıştır.”
Bu hayvan, sulamakta da kullanılmamıştır. “Kusursuzdur” her türlü
kusurdan ve çalıştırılmış olmaktan uzaktır. “Hiçbir alacası yoktur” yani
daha önce belirtilen nitelikteki renginden başka bir renk karışmamıştır. “Dediler ki: İşte şimdi hakkı getirdin”
yani açık ve seçik izahı şimdi yaptın. Bu onların cahilliklerinin bir sonucudur. Yoksa tâ baştan
beri Mûsâ onlara hakkı getirmişti. Eğer onlar herhangi bir ineği kesmiş olsalardı maksat
gerçekleşirdi. Fakat onlar çokça soru sormak sureti ile işi yokuşa sürdüler. Allah da onlara
işlerini zorlaştırdı. Ayrıca eğer “inşaallah=Allah dilerse” dememiş
olsalardı, buna hidayet olunmayacaklardı. “Nihâyet o ineği boğazladılar.” Nitelikleri belirtilen ineği bulup
kestiler; “fakat” işi yokuşa sürmeleri nedeniyle “az kalsın yapmayacaklardı.”
72-73. İsrailoğulları emrolundukları ineği kesince biz onlara; maktule ineğin bir parçası ile,
yani onun bir organı ile vurun, dedik. Bu ya belirli bir organdı yahut da herhangi bir organdı.
Bunun hangi organ olduğunun bir önemi yoktur. Onlar da ölüye ineğin bir parçası ile vurdular.
Allah da onu diriltti ve böylelikle gizlemiş olduklarını açığa çıkarmış oldu. Zira ölü kendisini
öldüreni haber verdi. Gözlerinin önünde ölünün diriltilmesi, Allah’ın ölüleri dirilteceğine
kesin delildir. Yüce Allah “akledersiniz diye” bunu yaptı, yani akıl
erdirirsiniz ve böylelikle size zararlı olacak şeylerden uzak kalırsınız.
74. “Sonra bunun ardından yine kalpleriniz katılaştı” sertleşti,
haşinleşti. Öğüt onlara etki etmez oldu. “Bunun ardından” yani “Yüce Allah size bunca büyük nimetleri ihsan ettikten ve bu kadar mucize ve belgeleri gösterdikten sonra”
demektir. Oysa kalplerinizin katılaşmaması gerekirdi. Çünkü tanık olduğunuz bu olaylar kalplerin
incelmesini ve itaatle boyun eğmesini gerektirirdi. Daha sonra Allah kalplerini “taş gibi” olmakla nitelendirdi. Taş demirden de daha katıdır. Çünkü demir ve kurşun taşın aksine ateşte eritilebilir. “veya daha da katıdır”
buyruğu şu demektir: Yani kalplerinizin katılığı taşların katılığından (fazla olur)
da eksik olmaz. Daha sonra Yüce Allah taşların, onların kalplerinden de üstün olduğunu belirterek şöyle buyurmaktadır:“Çünkü öyle taşlar var ki, içinden ırmaklar kaynar. Yine öyle taşlar var ki, yarılır da ondan su fışkırır ve öylesi de var ki Allah korkusundan yuvarlanır.”
İşte bu özellikleri ile taşlar sizin kalplerinizden daha üstündür. Arkasından Allah onları en ağır şekilde tehdit ederek şöyle buyurmaktadır:“Allah yaptıklarınızdan gafil değildir.” Aksine O, küçüğü ile büyüğü ile
bütün amellerinizi tespit edendir, yaptıklarınızı bilendir. Ve bunların karşılığını tam ve
eksiksiz bir şekilde size verecektir.
[İsrailiyât İle İlgili Bir Değerlendirme:]
Şu bilinmelidir ki, müfessirlerin birçoğu -Allah’ın rahmeti üzerlerine olsun- tefsirlerini
İsrailoğullarının kıssaları ile çokça doldurmuşlar, Kur’ân’ın âyetlerini onlara göre açıklamaya
kalkışmışlar ve bu kıssaları Allah’ın Kitabı’nın tefsiri seviyesine çıkartmışlardır. Bunu
yaparken de Peygamber sallallahu aleyhi ve sellem’in; “İsrailoğullarından nakilde bulunabilirsiniz, bunda bir mahzur yoktur.”
buyruğunu delil göstermişlerdir. Bana göre onların sözlerini nakletmek caiz olsa bile bu, tek
başına olmalı başka bir şeyle birlikte nakletmek şeklinde olmamalı ve onlar, Allah’ın Kitabı’nı
açıklama sadedinde verilmemelidir. Çünkü bunların Rasûlullah sallallahu aleyhi ve sellem’den
geldikleri sahih olarak sabit olmadıkça, Allah’ın Kitab’ının kesin tefsiri olarak görülmeleri
caiz olmaz. Bunların mertebesi Allah Rasûlü’nün de buyurduğu gibi şudur:“Kitap ehlini(n naklettikleri bilgileri) ne doğrulayın ne de yalanlayın!”
Bunların mertebeleri şüpheli olduğuna ve “Kur’ân’a, onun lafız ve manaları ile birlikte kesin olarak iman etmek farzdır”
hükmü İslâm dininin kat’i hükümlerinden olduğuna göre, tümünün yahut da çoğunun yalan olma
ihtimali yüksek olan aslı meçhul rivâyetlerle nakledilen bu kıssaların, Allah’ın Kitab’ının
kesin manaları olarak kabul edilmeleri caiz değildir. Bu konuda herhangi bir kimsenin şüphesi
olamaz, fakat bu gerçekten gafil olunması sebebi ile olan olmuştur. Başarı Allah’tandır.
Recuerden lo que sucedió entre sus ancestros y Moisés, cuando les informó que Al‑lah les ordenaba sacrificar una vaca. En lugar de aprestarse a obedecer, dijeron con terquedad: “¿Te burlas de nosotros?” Moisés u les respondió: “Tomo a Al‑lah por testigo de que no soy de los que mienten sobre Al‑lah ni de los que se burlan de las personas.”
The Stubbornness of the Jews regarding the Cow; Allah made the Matter difficult for Them
Allah mentioned the stubbornness of the Children of Israel and the many unnecessary questions they asked their Messengers. This is why when they were stubborn, Allah made the decisions difficult for them. Had they slaughtered a cow, any cow, it would have been sufficient for them, as Ibn `Abbas and `Ubaydah have said. Instead, they made the matter difficult, and this is why Allah made it even more difficult for them. They said,
ادْعُ لَنَا رَبَّكَ يُبَيِّنَ لَّنَا مَا هِىَ
(Call upon your Lord for us that He may make plain to us what it is!), meaning, "What is this cow and what is its description" Musa said,
إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لاَّ فَارِضٌ وَلاَ بِكْرٌ
(He says, `Verily, it is a cow neither too old nor too young'), meaning, that it is neither old nor below the age of breeding. This is the opinion of Abu Al-`Aliyah, As-Suddi, Mujahid, `Ikrimah, `Atiyah Al-`Awfi, `Ata', Al-Khurasani, Wahb bin Munabbih, Ad-Dahhak, Al-Hasan, Qatadah and Ibn `Abbas. Ad-Dahhak reported that Ibn `Abbas said that,
عَوَانٌ بَيْنَ ذلِكَ
(But (it is) between the two conditions) means, "Neither old nor young. Rather, she was at the age when the cow is strongest and fittest." In his Tafsir Al-`Awfi reported from Ibn `Abbas that,
فَاقِـعٌ لَّوْنُهَا
(bright in its colour) "A deep yellowish white."
As-Suddi said,
تَسُرُّ النَّـظِرِينَ
(pleasing the beholder) meaning, that it pleases those who see it. This is also the opinion of Abu Al-`Aliyah, Qatadah and Ar-Rabi` bin Anas. Furthermore, Wahb bin Munabbih said, "If you look at the cow's skin, you will think that the sun's rays radiate through its skin." The modern version of the Tawrah mentions that the cow in the Ayah was red, but this is an error. Or, it might be that the cow was so yellow that it appeared blackish or reddish in color. Allah's knows best.
إِنَّ البَقَرَ تَشَـبَهَ عَلَيْنَا
(Verily, to us all cows are alike) this means, that since cows are plentiful, then describe this cow for us further,
وَإِنَّآ إِن شَآءَ اللَّهُ
(And surely, if Allah wills) and if you further describe it to us,
لَمُهْتَدُونَ
(we will be guided.)
قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لاَّ ذَلُولٌ تُثِيرُ الاٌّرْضَ وَلاَ تَسْقِى الْحَرْثَ
(He says, `It is a cow neither trained to till the soil nor water the fields') meaning, it is not used in farming, or for watering purposes. Rather, it is honorable and fair looking. `Abdur-Razzaq said that Ma`mar said that Qatadah said that,
مُّسَلَّمَةٌ
(sound) means, "The cow does not suffer from any defects." This is also the opinion of Abu Al-`Aliyah and Ar-Rabi`. Mujahid also said that the Ayah means the cow is free from defects. Further, `Ata' Al-Khurasani said that the Ayah means that its legs and body are free of physical defects.
Also, Ad-Dahhak said that Ibn `Abbas said that the Ayah,
فَذَبَحُوهَا وَمَا كَادُواْ يَفْعَلُونَ
(So they slaughtered it though they were near to not doing it) means, "They did not want to slaughter it."
This means that even after all the questions and answers about the cow's description, the Jews were still reluctant to slaughter the cow. This part of the Qur'an criticized the Jews for their behavior, because their only goal was to be stubborn, and this is why they nearly did not slaughter the cow. Also, `Ubaydah, Mujahid, Wahb bin Munabbih, Abu Al-`Aliyah and `Abdur-Rahman bin Zayd bin Aslam said, "The Jews bought the cow with a large amount of money." There is a difference of opinion over this.
Pidieron a Moisés: “Ora a Al‑lah para que nos indique las características que debe tener la vaca que Él nos ordena ofrendar.” Moisés u les respondió: “Al‑lah dijo que debe ser una vaca ni vieja ni joven sino de edad intermedia. Apresúrense a obedecer la orden de su Señor.”
Dissero a Mūsā: "Invoca per noi il tuo Dio, affinché ci descriva la vacca che ci ha ordinato di macellare", e disse loro: "In verità Allāh Dice: È una vacca che non è né vecchia né piccola, ma una via di mezzo. Obbedite all'ordine del vostro Dio".
They asked Moses to call on his Lord to clarify what the cow they had been told to sacrifice was like. Moses told them that Allah said that it was neither old nor young, but was between the two; and he told them to do what Allah had instructed them to.
Nagsabi sila kay Moises: "Dumalangin ka para amin sa Panginoon mo upang magpalinaw Siya para sa amin ng katangian ng baka na nag-utos Siya sa amin ng pagkatay niyon." Kaya nagsabi siya sa kanila: "Tunay na si Allāh ay nagsasabi na tunay na ito ay isang baka na hindi malaki ang edad at hindi bata, bagkus kalagitnaan sa pagitan niyon; kaya magdali-dali kayo sa pagsunod sa utos ng Panginoon ninyo."
Họ bảo Musa cầu xin Allah trình bày rõ hơn về con bò mà Ngài ra lệnh cho họ giết. Musa nói với họ: Allah phán rằng đó là con bò cái tơ, không quá già cũng không quá non, giờ đã rõ thì các ngươi hãy mau thực hiện theo lệnh Ngài.
Sometimes those entrusted with the law of God go astray by contradicting it in practice, while finding words to make it appear that they are following it to the letter. The Israelites, for instance, were commanded to keep holy the Sabbath day, and refrain from worldly pursuits on that day. But they violated it and went about their work on the Sabbath as on any other day. Furthermore, they sought to justify their actions and made out that what they were doing conformed to the will of God. This audacity incurred God’s displeasure and they were turned into apes. Whenever one turns against the law of God, one puts oneself on a par with animals who follow no code of ethics. Those who play games with divine law, should fear being deprived of their human dignity, and being brought down to the level of animals.
Mereka berkata kepada Musa, “Mohonlah kepada Tuhanmu agar Dia menjelaskan kepada kami ciri-ciri sapi betina yang Dia perintahkan untuk kami sembelih.” Lalu Musa berkata kepada mereka, “Sesungguhnya Allah berfirman bahwa sapi betina itu tidak tua dan tidak muda, akan tetapi pertengahan antara itu. Jadi, segeralah melaksanakan perintah Tuhan kalian.”
Oni rekoše Musau: "Zamoli svog Gospodara da nam pojasni kakva je to krava koju nam je naredio da zakoljemo." On im reče: "Allah vam kaže: 'To je srednja krava, ni premlada ni stara, već između tog dvoga', pa požurite i izvršite naredbu vašeg Gospodara!"
These Verses show how the Israelites were disposed to disobedience, and how this inclination expressed itself in different forms. The Hadith says that if these people had obeyed Allah's commandment without raising so many doubts and asking unnecessary questions, such strict condition would not have been imposed on them, and the sacrifice of any cow whatsoever would have been accepted.
Ils demandèrent à Moïse: Invoque Allah pour nous afin qu’Il nous précise quelles doivent être les caractéristiques que la vache qu’Il nous ordonne d’immoler doit avoir.
Moïse leur répondit: Allah dit que cette vache ne doit être ni vieille ni jeune mais d’un âge intermédiaire. Empressez-vous donc d’obéir à l’ordre de votre Seigneur.
Musa'ya şöyle dediler: "Bizim için Rabbine dua et de bize kesmemizi emrettiği ineğin vasfını açıklasın." Bunun üzerine (Musa) onlara şöyle dedi: "Şüphesiz Allah diyor ki: O, ne körpe, ne de yaşlıdır. Bu ikisi arasında bir inektir. Rabbinizin emrine itaat etmek için acele edin."
Ils continuèrent leur controverse et renforcèrent leur entêtement puisqu’ils dirent ensuite à Moïse: Invoque Allah pour nous afin qu’Il nous précise quelle doit être sa couleur.
Moïse leur répondit: Allah dit qu’elle doit être d’un jaune vif et qu’elle plaise à ceux qui la voient.
They continued debating and being stubborn, telling Moses (peace be upon him) to call on his Lord to make clear to them the colour of the cow. Moses told them that Allah said that it was a yellow cow, with a very strong colour, which was pleasing to everyone who saw it.
Musa -aleyhisselam-'a: Rabbine dua et de rengini bize açıklasın diyerek inat ve tartışmalarını sürdürdüler. Bunun üzerine Musa onlara: Allah diyor ki: Şüphesiz ki o, sapsarı bir inektir. Ona bakan herkesin hoşuna gider, dedi.
Continuaron su controversia insistiendo en su testarudez y dijeron luego a Moisés: “Ora a Al‑lah para que nos indique cuál debe ser su color.” Moisés u les respondió: “Al‑lah dijo que debe ser de un color amarillo brillante, que alegre a los que la miren.”
Họ vẫn tiếp tục gây khó khăn cho Musa, họ đòi Người cầu xin Allah trình bày cụ thể hơn nữa về màu sắc của con bò. Musa bảo họ: Allah phán rằng đó là con bò màu vàng hung lông mượt làm cho người nhìn thích thú.
Ma continuarono nella loro discussione e intransigenza, dicendo a Mūsā ﴾la pace sia su di lui﴿: "Invoca per noi il tuo Dio affinché ci chiarisca il suo colore". Mūsā disse loro: "In verità, Allāh Dice: è una vacca di colore giallo molto intenso, piacevole alla vista di chiunque la osservi".
Ngunit nagpatuloy sila sa pakikipagtalo nila at pang-iinis nila, na mga nagsasabi kay Moises – sumakanya ang pagbati ng kapayapaan: "Dumalangin ka sa Panginoon mo upang magpalinaw Siya sa amin kung ano ang kulay nito." Kaya nagsabi sa kanila si Moises: "Tunay na si Allāh ay nagsasabing tunay na ito ay isang bakang dilaw na matindi ang kadilawan, na nagpapahanga sa bawat tumitingin dito."
Oni su nastavili da se raspravljaju i inate, pa rekoše Musau, alejhis-selam: "Zamoli svog Gospodara da nam pojasni koje je boje ta krava", pa im Musa reče: "Allah kaže: 'To je jako žuta krava koja se svidi svakom ko je vidi.'"
Tetapi, mereka terus melanjutkan perdebatan dan keangkuhan mereka dengan mengatakan kepada Musa -'alaihissalām-, “Mohonkanlah kepada Tuhanmu agar Dia menjelaskan kepada kami bagaimana warna sapi itu.” Musa berkata kepada mereka, “Sesungguhnya Allah berfirman bahwa sapi betina itu warnanya kuning sekali dan menarik hati setiap orang yang melihatnya.”
Sonra inatlarında devam ederek: Bizim için Rabbine dua et de onun vasfını bize daha açık beyan etsin. Çünkü inekler zikredilen vasıflarda çoktur, aralarından belirtileni bulmakta zorluk çekiyoruz. Şüphesiz ki onlar -Allah dilerse- kesilmesi istenilen ineği kesin buluruz, dediler.
Kemudian mereka meneruskan keangkuhan mereka dengan mengatakan, “Mohonkanlah kepada Tuhanmu agar Dia menjelaskan lebih jauh kepada kami tentang ciri-ciri sapi betina itu; karena sapi yang memiliki ciri-ciri seperti itu banyak sekali sehingga kami tidak bisa menentukannya." Mereka menegaskan bahwa insya Allah mereka akan menemukan sapi betina yang harus mereka sembelih.
Oni su nastavili sa svojim inatom, pa rekoše: "Zamoli za nas svog Gospodara da nam dodatno pojasni osobine te krave, jer takvih kakvim si ih opisao ima puno, pa je ne možemo odrediti." Oni su tvrdili da će, ako Allah da, pronaći kravu čije se klanje traži.
Ils persistèrent toujours plus dans leur entêtement et dirent: Invoque Allah pour nous afin qu’Il nous indique des caractéristiques qui ne sont propres qu’à cette vache car celles qu’Il nous a données sont présentes chez de trop nombreuses vaches et nous avons du mal à en choisir une.
Ils dirent cela en assurant que cela leur permettra de plus facilement trouver la vache qui leur a été demandé d’immoler, si Allah le veut.
No dejaron de insistir en su terquedad y dijeron: “Ora a Al‑lah para que nos indique las características que son únicas a esta vaca, ya que las que nos ha dado describen a numerosas vacas y nos es difícil elegir una.” Dijeron esto asegurando que les permitiría encontrar con más facilidad la vaca que se les había ordenado ofrendar, si Al‑lah lo deseaba.
Poi persistettero nella loro intransigenza, dicendo: "Invoca per noi il tuo Dio affinché ci dia più indicazioni a suo riguardo, perché le vacche che hanno queste caratteristiche sono molte, non possiamo distinguerla dalle altre", sottolineando che – se Allāh avesse voluto – sarebbero stati guidati verso la vacca che deve essere macellata.
Rồi các ngươi vẫn không dừng lại, các ngươi vẫn tiếp tục yêu cầu Musa cầu xin Thượng Đế của Người cho biết thêm các thuộc tính của con bò cái và các ngươi bảo rằng vì con bò như đã được mô tả vẫn còn rất giống nhau, các ngươi chưa thể phân biệt được, lần này nếu như được trình bày thêm các đặc điểm của nó - insha-Allah các ngươi sẽ được hướng dẫn đến với con bò được yêu cầu.
They continued in their stubbornness, telling Moses to ask Allah to further clarify the nature of the cow. They said that there were many cows fitting the description, and they could not therefore identify it, insisting that they would then, if Allah willed, be guided to the right cow for sacrifice.
Pagkatapos nagpumilit sila sa pang-iinis nila, na mga nagsasabi: "Dumalangin ka para sa amin sa Panginoon mo upang magpalinaw Siya para sa amin bilang karagdagan sa mga katangian nito dahil ang mga bakang inilarawan sa mga katangiang nabanggit ay marami: hindi kami nakakakaya sa pagtukoy nito mula sa mga iyon," habang mga nagbibigay-diin na sila – kung niloob ni Allāh – ay mga mapapatnubayan tungo sa bakang hinihiling katayin.
Moisés u les dijo: “Al‑lah les dice que esta vaca tiene como características no haber servido jamás para trabajar el campo, que no posee fallas y su cuero solo contiene manchas de color amarillo.” A lo que ellos respondieron: “Ahora sí nos has dado la descripción precisa que nos permitirá encontrar la vaca para sacrificar.” Finalmente la sacrificaron, pero estuvieron a punto de no hacerlo a causa de la controversia creada y su testarudez.
Mūsā disse loro: "In verità, Allāh dice: la caratteristica di questa vacca ﴾non facilmente addomesticabile﴿ è che non è stata mai sfruttata nel lavoro di aratura né di irrigazione della terra, ed è priva di difetti: non ha altri colori che il giallo". In quel momento dissero: "Ora hai descritto la vacca perfettamente", e la macellarono dopo che mancarono quasi di macellarla, a causa delle loro polemiche e testardaggine.
Musa nói với họ: quả thật Allah phán rằng đặc điểm của con bò được yêu cầu là nó không được bắt đi cày đất hay kéo nước vào ruộng, nó khỏe mạnh và lành lặn không có bất kỳ một khiếm khuyết và dị tật nào, và lông của nó vàng hung không có pha lẫn với bất cứ màu sắc nào khác. Lúc này, họ mới nói: giờ ngươi đã mô tả đặc điểm của con bò được yêu cầu rất rõ ràng và tỉ mỉ và mới chịu tiến hành giết con bò mặc dầu trước đó gần như không muốn làm.
Bunun üzerine Musa onlara: Allah diyor ki; "Bu ineğin özelliği, tarla sürmek veya ekin sulamak için boyunduruk altına alınmamış, kusursuz, sarı renginden başka bir rengi olmayan inektir" dedi. O zaman; "İşte, şimdi tam olarak ineğin ayırt edici özelliğini bildirdin" dediler. Nihayet o ineği kestiler. Tartışma ve inatları sebebiyle az kalsın kesmeyeceklerdi.
Kaya nagsabi sa kanila si Moises: "Tunay na si Allāh ay nagsasabing tunay na ang katangian ng bakang ito ay na ito ay hindi pinaamo sa pagtatrabaho sa pagbubungkal, ni sa pagpapatubig ng lupa. Ito ay ligtas sa mga kapintasan. Wala ritong palatandaan mula sa ibang kulay na iba pa sa kulay nitong dilaw." Sa sandaling iyon ay nagsabi sila: "Ngayon ay naghatid ka ng paglalarawang tumpak na tumutukoy sa baka nang lubusan." Kinatay nila ito matapos na muntik silang hindi nakakatay nito dahilan sa pakikipagtalo at pang-iinis.
Musa im reče: "Allah kaže da ta krava nije korišćena za obrađivanje zemlje, niti za njeno navodnjavanje, i da nema nikakve mahane niti na njoj ima ikakve druge boje mimo žute." Onda su rekli: "E, sada si nam je opisao tako precizno da se tačno može odrediti koja je to krava." Zatim su je zaklali, nakon što su umalo odbili tu naredbu svojim inatom i raspravljanjem.
Another mistake that the Israelites had made was to destroy the simplicity of divine religion by involving themselves in complicated theological wrangling. They had to learn to interpret God’s will in a straightforward manner and obey it immediately. This was another lesson that was taught under the pretext of this murder case: hair-splitting to define the exact scope of divine edicts will only make things difficult for everyone; additional conditions will only complicate the carrying out of what had originally been a simple commandment.
Musa bersabda kepada mereka, “Sesungguhnya Allah -Ta'ālā- berfirman bahwa ciri-ciri sapi betina itu ialah tidak pernah digunakan untuk membajak sawah atau mengangkut air, bersih dari cacat, dan tidak ada warna lain di tubuhnya selain warna kuning.” Ketika itulah mereka berkata, “Nah, sekarang engkau telah memberikan ciri-cirinya secara rinci dan bisa menunjukkan sapi yang dimaksud secara tepat.” Dan mereka pun menyembelih sapi betina dengan ciri-ciri tersebut setelah mereka nyaris tidak bisa menyembelihnya gara-gara perdebatan dan keangkuhan mereka itu.
Moïse leur répondit:
Allah vous dit que cette vache a comme caractéristiques de n’avoir jamais été asservie à labourer ni à arroser les champs, qu’elle est exempte de défauts et que sa robe ne contient aucune tâche d’une autre couleur que le jaune.
C’est alors qu’ils dirent: Tu nous as maintenant apporté la description précise qui nous permettra de trouver la vache à immoler. Ils finirent par en immoler une mais ils furent proche de n’en immoler aucune en raison de leur controverse et de leur entêtement.
Then Moses told them that Allah said the cow was not used for ploughing or irrigating the earth; she had no faults, and no marks of a different colour other than her yellow. They then replied that now he had brought them a detailed description, correctly identifying the cow. They sacrificed it, after almost not having done it, due to all their arguing and stubbornness.
The murderer had his supporters who wanted to hide his crime, and hence began accusing different people. But Allah willed that the criminal should be brought to book, and appointed a miraculous way of identifying him -- that is, the dead body of the murdered man should be touched with a part of the flesh of the sacrificial cow. When this was done, the dead man came back to life, announced the name of his murderer, and died again.
This miraculous event is a manifestation of the omnipotence of Allah, and Holy Qur'an presents it as an argument against those who deny the Resurrection of the dead for the Last Judgment. Verse 73 says that this precedent should induce people to make use of their reason, and see that what has happened in a past instance can as easily happen in a future instance.
With regard to this event one may ask as to why Allah made the resurrection of the dead man depend upon his being touched with a part of flesh when he had the power to bring the man back to life without the intervention of any such device; or, one may ask as to why the dead man should have been brought back to life when the name of the murderer could have been revealed even otherwise. In answer to this, we shall say that Allah is omnipotent, and does not act under any kind of compulsion, but that all His actions proceed from His all-embracing wisdom. Moreover, it is He alone who knows, and can know, the raison d'etre of what He does. The Shari'ah does not oblige us to discover the raison d'etre of each and every divine act, nor is it necessary or possible that we should be able to comprehend the raison d'etre in each case. The best way in such a case is to accept what Allah or the Holy Prophet ﷺ has said, and to keep quiet.
Let us say a word about the arrangement and sequence of the events. Verse 72 relates how a man was murdered, and how people started accusing each other. This is the beginning of the story which has been related earlier in Verses 67-71. This chronological order has not been preserved in the narration, but inverted, and this re-arrangement has a subtle significance. This long section of the Surah (Chapter) has been dealing with the transgressions of the Israelites, and this is just what the Holy Qur'an intends to bring out in narrating different stories, the narrating of stories not being an object in itself here. The present story is meant to show two misdeeds - firstly, committing a murder and then trying to hide it; secondly, raising uncalled-for objections to divine commandments. If the chronological order had been kept up, the readers would have supposed that it was only the first of these that was really intended, while the second was added only by way of completing the story. The present arrangement clearly shows that both the misdeeds have been equally emphasized.
Injunctions and related consideration
In this incident the statement of the murdered man was considered evidence for condemning the murderer, because Allah had informed Sayyidna Musa (علیہ السلام) through revelation that the man would, on coming back to life, speak the truth. Otherwise, one cannot be declared as being guilty of murder without proper evidence, the rules of which have been laid down by the Shari'ah.
Ingatlah ketika kalian membunuh salah seorang di antara kalian, lalu kalian semua cuci tangan. Masing-masing membela diri dari tuduhan pembunuhan dan melemparkan tuduhan kepada orang lain sehingga kalian saling bertengkar. Kemudian Allah mengungkap kasus pembunuhan yang kalian sembunyikan itu, yaitu pembunuhan terhadap orang yang tidak bersalah.
Banggitin ninyo noong pumatay kayo ng isa sa inyo at nagtulakan kayo. Ang bawat isa ay nagtutulak palayo sa sarili niya ng paratang ng pagpatay at nagpupukol nito sa iba sa kanya hanggang sa naghidwaan kayo. Si Allāh ay tagapagpalabas ng dati ninyong ikinukubli na pagpatay sa inosenteng iyon.
Rappelez-vous lorsque vous avez tué l’un d’entre vous et que vous vous êtes rejetés la culpabilité les uns sur les autres au point que cela déclencha un conflit, mais Allah dévoila ce que vous dissimuliez du meurtre de cet innocent.
Bringing the murdered Man back to Life
Al-Bukhari said that,
فَادَرَأْتُمْ فِيهَا
(And disagreed among yourselves as to the crime) means, "Disputed."
This is also the Tafsir of Mujahid. `Ata' Al-Khurasani and Ad-Dahhak said, "Disputed about this matter." Also, Ibn Jurayj said that,
وَإِذْ قَتَلْتُمْ نَفْسًا فَادَرَأْتُمْ فِيهَا
(And (remember) when you killed a man and disagreed among yourselves as to the crime) means, some of them said, "You killed him," while the others said, "No you killed him." This is also the Tafsir of `Abdur-Rahman bin Zayd bin Aslam. Mujahid said that,
وَاللَّهُ مُخْرِجٌ مَّا كُنتُمْ تَكْتُمُونَ
(But Allah brought forth that which you were Taktumun) means, "what you were hiding."
Allah said,
فَقُلْنَا اضْرِبُوهُ بِبَعْضِهَا
(So We said: "Strike him (the dead man) with a piece of it (the cow)") meaning, "any part of the cow will produce the miracle (if they struck the dead man with it)." We were not told which part of the cow they used, as this matter does not benefit us either in matters of life or religion. Otherwise, Allah would have made it clear for us. Instead, Allah made this matter vague, so this is why we should leave it vague. Allah's statement,
كَذَلِكَ يُحْىِ اللَّهُ الْمَوْتَى
(Thus Allah brings the dead to life) means, "They struck him with it, and he came back to life." This Ayah demonstrates Allah's ability in bringing the dead back to life. Allah made this incident proof against the Jews that the Resurrection shall occur, and ended their disputing and stubbornness over the dead person.
Allah mentioned His bringing the dead back to life in five instances in Surat Al-Baqarah. First Allah said,
ثُمَّ بَعَثْنَـكُم مِّن بَعْدِ مَوْتِكُمْ
(Then We raised you up after your death). He then mentioned the story about the cow. Allah also mentioned the story of those who escaped death in their land, while they were numbering in the thousands. He also mentioned the story of the Prophet who passed by a village that was destroyed, the story of Abraham and the four birds, and the land that comes back to life after it has died. All these incidents and stories alert us to the fact that bodies shall again become whole, after they were rotten. The proof of Resurrection is also reiterated in Allah's statement,
وَءَايَةٌ لَّهُمُ الاٌّرْضُ الْمَيْتَةُ أَحْيَيْنَـهَا وَأَخْرَجْنَا مِنْهَا حَبّاً فَمِنْهُ يَأْكُلُونَ - وَجَعَلْنَا فِيهَا جَنَّـتٍ مِّن نَّخِيلٍ وَأَعْنَـبٍ وَفَجَّرْنَا فِيهَا مِنَ الْعُيُونِ - لِيَأْكُلُواْ مِن ثَمَرِهِ وَمَا عَمِلَتْهُ أَيْدِيهِمْ أَفَلاَ يَشْكُرُونَ
(And a sign for them is the dead land. We give it life, and We bring forth from it grains, so that they eat thereof. And We have made therein gardens of date palms and grapes, and We have caused springs of water to gush forth therein. So that they may eat of the fruit thereof ـ and their hands made it not. Will they not then give thanks) (36:33-35).
Allah reminds the Israelites about when they killed one of their own. They accused each other of it, each rejecting the accusation of having killed him, and accusing someone else, until they fought. But Allah revealed what they were hiding about the murder of the innocent person.
Sizden birini öldürüp sonra da bundan dolayı birbirinizle itişip kakıştığınız zamanı hatırlayın. Herkes öldürme suçunu reddedip başkasına atıyordu da bundan dolayı münakaşa etmiştiniz. Allah, bu suçsuz kişinin öldürülmesinde gizlediğiniz şeyleri açığa çıkaracaktır.
E ricordati di quando avete ucciso uno dei vostri e siete fuggiti precipitosamente, ognuno respingendo l'accusa di omicidio e accusando l'altro, finché non avete creato un conflitto, e Allāh rese noto ciò che nascondevate riguardo l'omicidio di quell'innocente.
Các ngươi hãy nhớ lại lúc các ngươi giết chết một người trong đám các ngươi nhưng mỗi người các ngươi đều chối bỏ mình liên can và tố cáo người khác, các ngươi tranh cãi nhau, nhưng rồi Allah đã làm sáng tỏ điều các ngươi che giấu.
Recuerden cuando fue asesinado un hombre de los suyos, y se arrojaban la culpa los unos a los otros al punto de desatar un conflicto, pero Al‑lah descubrió lo que ocultaban sobre la muerte de ese inocente.
I sjetite se kada se ubili jednog od vas, pa ste se međusobno optuživali za to ubistvo i među vama je do spora došlo, a Allah će pokazati istinu o ubistvu te nevine osobe.
Rekli smo vam: "Uzmite jedan dio krave čije smo vam klanje naredili, i njime udarite ubijenog, pa će ga Allah oživjeti da vas obavijesti ko je ubica." Oni su to uradili i ovaj čovjek je rekao ko je njegov ubica. Kao što je Allah oživio ovog mrtvaca, tako će oživiti mrtve na Sudnjem danu. On vam pokazuje dokaze Svoje moći kako biste o njima razmislili i istinski u Allaha povjerovali.
A murder was committed among the Israelites in Moses’ time. The method that God revealed to His prophet to identify the killer was that an animal should be sacrificed, and the dead man’s corpse be struck with a piece of it. The dead man would then name the murderer. The third lesson in this instance was that life after death is no less a reality than life before death. Just as the dead corpse was revived, so every soul will be raised up in the Hereafter and given new life.
Size: "Kesmek ile emrolunduğunuz ineğin bir parçasıyla öldürülen adama vurun" dedik. Şüphesiz ki Allah, katilin kim olduğunu haber vermesi için onu böyle diriltecektir. Onlar bunu yaptığında katilinin kim olduğunu haber verdi. Allah, bu ölüyü dirilttiği gibi kıyamet günü ölüleri diriltecektir. Kudretini açıklayan delilleri size gösterecektir. Umulur ki bunları akleder, Allah Teâlâ'ya hakkıyla iman edersiniz.
Kaya nagsabi Kami sa inyo: "Humampas kayo sa pinatay ng isang bahagi ng bakang ipinag-utos sa inyong katayin sapagkat tunay na si Allāh ay magbibigay-buhay sa kanya upang magpabatid sa kanya kung sino ang pumatay." Kaya ginawa nila iyon, at nagpabatid sa kanya ng pumatay sa kanya. Tulad ng pagbibigay-buhay sa patay na ito, magbibigay-buhay si Allāh sa mga patay sa Araw ng Pagbangon. Nagpapakita Siya sa inyo ng mga patunay na malinaw sa kakayahan Niya, nang sa gayon kayo ay makapag-uunawa niyon at sumampalataya nang totoo kay Allāh – pagkataas-taas Siya.
Lalu Kami berfirman kepada kalian, “Pukullah korban pembunuhan itu dengan bagian dari tubuh sapi betina yang kalian sembelih atas perintah Allah karena Allah akan menghidupkannya kembali untuk memberitahukan siapa pembunuhnya.” Mereka benar-benar melakukan hal itu dan korban pembunuhan itu pun memberitahukan siapa pembunuhnya. Sebagaimana Allah menghidupkan kembali orang yang sudah mati itu, begitulah kelak Allah akan menghidupkan kembali orang-orang yang mati di hari Kiamat. Allah memperlihatkan kepada kalian bukti-bukti kekuasaan-Nya secara nyata, agar kalian memahaminya dan beriman kepada Allah -Ta'ālā- dengan sungguh-sungguh.
Allah leur révéla:
Frappez l’homme tué avec une partie de la vache qu’il vous a été ordonné d’immoler et Allah le ramènera à la vie afin qu’il dénonce son meurtrier.
Ils s’exécutèrent et l’homme revint effectivement à la vie et donna l’identité de son meurtrier. De la même manière qu’Allah fut capable de ramener cet homme à la vie, Il ramènera à la vie toutes les personnes mortes le Jour de la Résurrection et ainsi vous fournit-Il les preuves indubitables de Son pouvoir. Etes-vous capable de les comprendre et de croire sincèrement en Allah ?
Allah told them to hit the murdered man with a piece of the cow which they had been told to sacrifice. He would then bring him to life to tell them who the murderer was. They did this and he told them who had killed him. As this man was brought back to life by Allah, so will He bring the dead back to life on the Day of Judgement. Allah gives humanity clear signs of His power, to make them reflect and understand, and have true faith in Him.
Al‑lah les reveló: “Golpeen al hombre muerto con una parte de la vaca que se les ha ordenado sacrificar, y Al-lah lo devolverá a la vida para que señale a su asesino.” Así procedieron y el hombre efectivamente regresó a la vida y dio la identidad de su asesino. Así como Al‑lah regresó a este hombre a la vida, Él resucitará a todos los muertos el Día de la Resurrección y así tendrán la prueba irrefutable de Su poder. ¿Son capaces de comprender esta prueba y de creer sinceramente en Al‑lah?
TA đã phán bảo các ngươi đánh nạn nhân bằng một phần của con bò cái mà các ngươi đã giết. Bằng cách đó, TA đã làm nạn nhân sống lại để khai tên của kẻ sát nhân. Các ngươi làm theo lời phán của TA và TA đã cho nạn nhân sống lại khai ra tên của kẻ sát nhân và đó là hình ảnh mà TA sẽ làm cho người chết sống lại từ cõi chết vào Ngày Phục Sinh. TA muốn cho các ngươi thấy các dấu hiệu rõ ràng về quyền năng của TA mong rằng các ngươi hiểu ra sự việc mà có đức tin thực sự nơi TA.
Vi dicemmo: "Colpite l'ucciso con una parte della vacca che avete ricevuto l'ordine di macellare; in verità Allāh, lo riporterà in vita affinché indichi chi è stato il suo assassino!" Così fecero, e la vittima rivelò il nome dell`assassino. E così come quel morto tornò in vita,Allāh resusciterà i morti nel Giorno del Giudizio, ed Egli vi mostra la prova evidente della Sua Potenza affiché possiate riflettere e credere davvero in Allāh L'Altissimo.
Nhưng rồi sau những lời khuyên cũng như những phép lạ, tấm lòng của họ lại trở nên chai cứng như đá, không, cứng còn hơn đá, tấm lòng của họ sẽ không bao giờ còn có thể thay đổi được nữa trong khi đá có thể thay đổi và biến chuyển bởi vì có loại đá từ đó các dòng sông phun ra, có loại đá nứt ra để nước trong đó chảy ra để làm nguồn lợi cho con người và loài vật, và có loại đá rơi xuống từ các ngọn núi cao vì sợ Allah, còn trái tim và tấm lòng của họ thì không như thế. Và Allah không phải không hay biết những điều họ làm mà Ngài am tường tất cả mọi thứ, rồi đây Ngài sẽ tưởng thưởng cho họ thích đáng theo những gì họ đã làm.
The Harshness of the Jews
Allah criticized the Children of Israel because they witnessed the tremendous signs and the Ayat of Allah, including bringing the dead back to life, yet,
ثُمَّ قَسَتْ قُلُوبُكُمْ مِّن بَعْدِ ذلِكَ
(Then after that your hearts were hardened).
So their hearts were like stones that never become soft. This is why Allah forbade the believers from imitating the Jews when He said,
أَلَمْ يَأْنِ لِلَّذِينَ ءَامَنُواْ أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلاَ يَكُونُواْ كَالَّذِينَ أُوتُواْ الْكِتَـبَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الاٌّمَدُ فَقَسَتْ قُلُوبُهُمْ وَكَثِيرٌ مِّنْهُمْ فَـسِقُونَ
(Has not the time come for the hearts of those who believe (in the Oneness of Allah ـ Islamic Monotheism) to be affected by Allah's Reminder (this Qur'an), and that which has been revealed of the truth, lest they become as those who received the Scripture (the Tawrah) and the Injil (Gospel)) before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened And many of them were Fasiqun (the rebellious, the disobedient to Allah)) (57:16). v In his Tafsir, Al-`Awfi said that Ibn `Abbas said, "When the dead man was struck with a part of the cow, he stood up and became more alive than he ever was. He was asked, `Who killed you' He said, `My nephews killed me.' He then died again. His nephews said, after Allah took his life away, `By Allah! We did not kill him' and denied the truth while they knew it. Allah said,
فَهِىَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً
(And became as stones or even worse in hardness). "
And by the passage of time, the hearts of the Children of Israel were unlikely to accept any admonishment, even after the miracles and signs they withnessed. Their hearts became harder than stones, with no hope of ever softening. Sometimes, springs and rivers burst out of stones, some stones split and water comes out of them, even if there are no springs or rivers around them, sometimes stones fall down from mountaintops out of their fear of Allah. Muhammad bin Ishaq narrated that Ibn `Abbas said that,
وَإِنَّ مِنَ الْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ الأَنْهَـرُ وَإِنَّ مِنْهَا لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْمَآءُ وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ
(And indeed, there are stones out of which rivers gush forth, and indeed, there are of them (stones) which split asunder so that water flows from them, and indeed, there are of them (stones) which fall down for fear of Allah), means, "Some stones are softer than your hearts, they acknowledge the truth that you are being called to,
وَمَا اللَّهُ بِغَـفِلٍ عَمَّا تَعْمَلُونَ
(And Allah is not unaware of what you do)."
Solid Inanimate Objects possess a certain Degree of Awareness
Some claimed that the Ayat mentioned the stones being humble as a metaphor. However, Ar-Razi, Al-Qurtubi and other Imams said that there is no need for this explanation, because Allah creates this characteristic - humbleness - in stones. For instance, Allah said,
إِنَّا عَرَضْنَا الاٌّمَانَةَ عَلَى السَّمَـوَتِ وَالاٌّرْضِ وَالْجِبَالِ فَأبَيْنَ أَن يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا
(Truly, We did offer Al-Amanah (the trust) to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it (i.e. afraid of Allah's torment)) (33:72),
تُسَبِّحُ لَهُ السَّمَـوَتُ السَّبْعُ وَالاٌّرْضُ وَمَن فِيهِنَّ
(The seven heavens and the earth and all that is therein, glorify Him) (17:44),
وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ
(And the stars and the trees both prostrate themselves (to Allah)) (55:6),
أَوَلَمْ يَرَوْا إِلَىٰ مَا خَلَقَ ٱللَّهُ مِن شَىْءٍۢ يَتَفَيَّؤُا
(Have they not observed things that Allah has created: (how) their shadows incline) (16:48),
قَالَتَآ أَتَيْنَا طَآئِعِينَ
(They both said: "We come willingly.") (41:11),
لَوْ أَنزَلْنَا هَـذَا الْقُرْءَانَ عَلَى جَبَلٍ
(Had We sent down this Qur'an on a mountain) (59:21), and,
وَقَالُواْ لِجُلُودِهِمْ لِمَ شَهِدتُّمْ عَلَيْنَا قَالُواْ أَنطَقَنَا اللَّهُ
(And they will say to their skins, "Why do you testify against us" They will say: "Allah has caused us to speak.") (41:21).
It is recorded in the Sahih that the Prophet said,
«هذَا جَبَلٌ يُحِبُّنَا وَنُحِبُّه»
(This (Mount Uhud) is a mount that loves us and that we love.)
Similarly, the compassion of the stump of the palm tree for the Prophet as confirmed in authentic narrations. In Sahih Muslim it is recorded that the Prophet said,
«إِنِّي لَأَعْرِفُ حَجَرًا بِمَكَّةَ كَانَ يُسَلِّمُ عَلَيَّ قَبْلَ أَنْ أُبْعَثَ إِنِّي لَأَعْرِفُهُ الْآن»
(I know a stone in Makkah that used to greet me with the Salam before I was sent. I recognize this stone now.)
He said about the Black Stone that,
«إِنَّهُ يَشْهَدُ لِمَنِ اسْتَلَمَ بِحَقَ يَوْمَ الْقِيَامَة»
(On the Day of Resurrection it will testifiy for those who kiss it.)
There are several other texts with this meaning. The scholars of the Arabic language disagreed over the meaning of Allah's statement,
فَهِىَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً
(And became as stones or even worse in hardness) after agreeing that `or' here is not being used to reflect doubt. Some scholars said that `or' here means, `and'. So the meaning becomes, "As hard as stones, and harder." For instance, Allah said,
وَلاَ تُطِعْ مِنْهُمْ ءَاثِماً أَوْ كَفُوراً
(And obey not a sinner or a disbeliever among them) (76:24), and,
عُذْراً أَوْ نُذْراً
(To cut off all excuses or to warn) (77:6).
Some other scholars said that `or' here means, `rather'. Hence, the meaning becomes, `As hard as stones. Rather, harder.' For instance, Allah said,
إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً
(A section of them fear men as they fear Allah or even more) (4:77),
وَأَرْسَلْنَـهُ إِلَى مِاْئَةِ أَلْفٍ أَوْ يَزِيدُونَ
(And We sent him to a hundred thousand (people) or even more) (37:147), and,
فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى
(And was at a distance of two bows' length or (even) nearer) (53:9).
Some other scholars said that this Ayah means their hearts are only of two types, as hard as stone or harder than stone. Further, Ibn Jarir commented that this Tafsir means that some of their hearts are as hard as stone and some hearts are harder than stone. Ibn Jarir said that he favored this last Tafsir, although the others are plausible. I - Ibn Kathir - say that the last Tafsir is similar to Allah's statement,
مَثَلُهُمْ كَمَثَلِ الَّذِى اسْتَوْقَدَ نَاراً
(Their likeness is as the likeness of one who kindled a fire) (2:17), and then His statement,
أَوْ كَصَيِّبٍ مِّنَ السَّمَآءِ
(Or like a rainstorm from the sky) (2:19).
It is also similar to Allah's statement,
وَالَّذِينَ كَفَرُواْ أَعْمَـلُهُمْ كَسَرَابٍ بِقِيعَةٍ
(As for those who disbelieved, their deeds are like a mirage in a desert) (24:39), and then His statement,
أَوْ كَظُلُمَـتٍ فِى بَحْرٍ لُّجِّىٍّ
(Or (the state of a disbeliever) is like the darkness in a vast deep sea) (24:40).
This then means that some of them are like the first example, and some others are like the second example. Allah knows best.
Malgré cette exhortation éloquente et ces miracles fascinants, vos cœurs se sont quand même endurcis et devinrent aussi durs que des pierres voire plus durs, car leurs cœurs ne changèrent pas d’état alors que la pierre change d’état et se transforme. En effet, des rivières jaillissent de certaines pierres et d’autres se fendent afin que des sources d’eau coulent et soient utiles aux gens et aux animaux. D’autres pierres encore chutent du haut des montagnes par crainte et par peur d’Allah. Or il n’en est pas ainsi de vos cœurs et Allah n’est assurément pas inattentif à ce que vous faites. Au contraire, Il en a connaissance et vous rétribuera en conséquence.
Bu etkileyici öğüt ve apaçık mucizelerden sonra kalpleriniz katılaştı da taş gibi oldu. Bilakis ondan daha da katı oldu. (Kalpleriniz) içinde bulunduğu halden kesinlikle değişmez. Ancak taşlar değişir ve başkalaşım gösterir. Nitekim öyle taşlar vardır ki, içinden nehirler kaynar, yarılıp içinden yeryüzüne akan pınarlar fışkırır. Bunlardan insanlar, hayvanlar istifade eder. Ve nice taşlar vardır ki, Allah'ın korkusundan dağların tepelerinden yuvarlanır. Ancak kalpleriniz böyle değildir. Allah yapmakta olduklarınızdan gafil değildir. Bilakis O, yaptıklarınızdan haberdardır. Yaptıklarınızın karşılığını size verecektir.
Kemudian hati kalian mengeras hingga menjadi seperti batu atau lebih keras lagi setelah menerima nasihat-nasihat yang menyentuh dan menyaksikan mukjizat-mukjizat yang nyata. Hati mereka tidak pernah berubah, sementara batu bisa berubah bentuknya karena terkadang ada batu yang memancarkan air hingga membentuk sungai. Ada juga batu yang retak-retak kemudian mengeluarkan air yang mengalir ke bumi dan dimanfaatkan oleh manusia dan binatang, dan ada juga batu yang jatuh dari atas gunung karena takut kepada Allah. Sementara hati kalian tidak bisa begitu. Allah tidak akan lalai terhadap apa yang kalian perbuat. Dia mengetahuinya dan akan memberi kalian balasan yang setimpal.
The Surah has been relating a number of incidents which show that the Israelites were always prone to disobedience and rebellion and had to undergo punishment again and again. Such an experience should have taught them humility and obedience. On the contrary, their hearts became all the more hardened against divine guidance. This insensibility led them into further misdeeds and transgressions. The present verse describes their degeneracy, and warns them that Allah knows everything they have been doing, and will punish them for their evil deeds.
In contrasting the hearts of the Israelites with stones, the verse refers to three states of the latter: (1) Some stones give forth a great amount of water. (2) Others give forth only a small quantity. (3) Still others do not give forth water, but fall down from their place for fear of Allah.
The first two of these states are a matter of everyday observation, but the third may be subject to doubt, for the ability to feel fear requires reason and sensibility, and the stones, as one supposes, do not possess these faculties. But reason is not always a necessary requisite for the ability to feel fear - after all, animals do feel fear, even though they do not possess reason. Sensibility is, of course, necessary. But there is no rational argument which should deny sensibility to minerals. For sensibility depends on life, and the minerals may possibly possess a kind of subtle life which man may not be aware of. In fact, scientists have recently discovered the signs of life and sensibility in minerals too. Anyhow, an explicit statement in the Holy Qur'an carries a validity and an authority which no physical science or rational argument can dispute.
Then, we do not claim that fear of Allah is always the only cause which makes a stone fall down. For, the Holy Qur'an itself says that this cause operates only in the case of some stones. So, there may be different causes which make stones fall down; some of these causes may be purely physical, while one of them may be the fear of Allah.
The order in which the three kinds of stones have been mentioned is very subtle, and, in view of the meaning and purpose intended, extremely expressive and significant. The verse places in the highest degree those stones whose affectivity is so strong that rivers gush forth from them, and provide sustenance to beasts and men. In contrast to them, it has been suggested, the hearts of the Jews are so hard that they are incapable of feeling any sympathy for their fellow-men even in suffering and pain, and hence incapable of wishing to do them good. In the second degree come the stones which do serve the creatures of Allah, but to a lesser extent. But the hearts of Jews are harder than even these. To the lowest degree of affectivity belong those stones which do not benefit anyone, but can at least 'feel' the fear of Allah. But the Jews are devoid of even this minimum degree of sensitivity.
Those who seek to find loopholes in God’s commandments become more and more insensitive. God is another name for the most supreme of beings. If man’s faith is a living faith, belief in God shakes his soul so deeply that his verbosity is replaced by stunned silence. But when the heart is hardened, people begin to manipulate the divine scriptures, for they are used to doing the same with human writings. Such brazenness on their part increases their insensitivity, leading to hardening of their hearts. Their hearts are not moved before the might of their Lord. Their souls become resistant to any excitement at the thought of God. They remain rigid as the most impervious of rocks. Three aspects of the symbolic meaning of rocks have been mentioned in this verse: 1. One sees in the mountains how streams flow over the rocks, finally to join together to form a river. This is symbolic of a certain type of human being: one in whose heart fear of God is lodged, like water in the bosom of a mountain. This fear of the Lord flows from his eyes in the form of tears, as streams flow down the crags of the hillside. 2. Some rocks seem to be nothing more than dry boulders; but when cracked, reveal huge pools of water beneath them—wells from which people quench their thirst. This is on a parallel with one who, at first sight, appears to be far from the Lord. But then he is struck by some calamity, which shakes his soul. With floods of tears in his eyes he hastens to turn towards God. 3. Sometimes one sees landslides on mountain sides, with great slabs of rocks crashing down the slopes. This is comparable to a human being who has adopted an unjust attitude towards another. But, the moment he is reminded of the command of God, he immediately submits to it. He is not willing to give in to another human being. But when man’s issues become God’s affairs, he surrenders to Him in all humility. In nature, there is a message in every single thing, for God has created the world as a source of admonition and remembrance for man, to demonstrate to him how to make his life conform to the divine will. While throughout the universe, this message is conveyed in the language of silent examples, in the Quran it has been expressly set forth.
Zatim su vaša srca okorjela, nakon što ste vidjeli veličanstvene opomene i zapanjujuće dokaze, pa su postala poput kamena, čak i tvrđa od kamena. Vaša srca nikako da se promijene, a ima kamenja koje se promijeni, pa iz nekog kamenja izbiju rijeke, neko se raspukne pa iz njega izađe voda koja teče i kojom se koriste ljudi i životinje, a ima i onog kamenja koje pada sa vrha planina bojeći se Allaha. Međutim, vaša srca nisu takva. Allah ne zanemaruje ono što vi radite, već dobro to zna i za to će vas kazniti.
Their hearts became hard after these great lessons and incredible miracles, until they became like rocks, and even harder than rocks, because they never changed, whereas rocks change and transform. Rivers spring from some rocks, and some split, and water comes out of them, gushing and flowing on the earth, benefitting people and animals. And some rocks fall from the heights of the mountains in awe of Allah. But their hearts were not like that. Allah is not unaware of anything we do, but knows everything, and will hold us to account for it.
Pagkatapos tumigas ang mga puso ninyo nang matapos nitong mga masidhing pangaral at mga nakasisilaw na himala hanggang sa naging tulad ng mga bato, bagkus higit na matindi sa katigasan kaysa sa mga ito sapagkat ang mga ito ay hindi nagpapalit ng kalagayan ng mga ito magpakailanman. Tungkol naman sa mga bato, nagbabago at nagpapalit ang mga ito. Tunay na mayroon sa mga bato na bumubulwak mula rito ang mga ilog. Tunay na mayroon sa mga ito na talagang nagkakabiyak-biyak kaya lumalabas mula rito ang tubig bilang mga bukal na dumadaloy sa lupa, na nakikinabang sa mga ito ang mga tao at ang mga hayop. Mayroon sa mga ito na bumabagsak mula sa matataas na bahagi ng mga bundok dahil sa takot kay Allāh at pagkasindak. Hindi ganoon ang mga puso ninyo. Si Allāh ay hindi nalilingat sa anumang ginagawa ninyo, bagkus Siya ay nakaaalam niyon. Gaganti Siya sa inyo roon.
A pesar de este elocuente exhorto y estos fascinantes milagros, sus corazones se han endurecido como piedras, o más duros aún, ya que sus corazones no cambiaron de estado mientras que la piedra cambia de estado y se transforma. De hecho, de algunas piedras nacen ríos y otras se quiebran a fin de que el agua las atraviese y sirvan a los hombres y a los animales. Otras piedras caen de lo alto de las montañas por temor a Al‑lah. Sin embargo, no sucede lo mismo con sus corazones y Al‑lah no ignora lo que hacen. Al contrario, sabe bien lo que hacen y los retribuirá en consecuencia.
Poi,dopo questo sermone eloquente e dopo miracoli evidenti, i vostri cuori si indurirono, fino a diventare come pietre, anzi ancora più duri, eppure le pietre cambiano e si trasformano; in verità, vi sono pietre dove l'acqua scorre a fiumi, e pietre che si lesionano e fanno uscire l'acqua da fonti che scorrono sulla terra, da cui traggono beneficio persone e animali, e vi sono altre pietre che cadono dalle alte montagne per timore e rispetto di Allāh, ma i vostri cuori non sono così, e Allāh non è ignaro di ciò che fate; al contrario, Lui è Sapiente e vi giudicherà per quello che avete fatto.
¿Esperan ustedes, creyentes, luego de haber sabido la verdad sobre esos judíos y su obstinada incredulidad, que ellos finalmente crean y respondan favorablemente a lo que ustedes predican? Un grupo de sus sabios ciertamente escucharon las palabras de Al‑lah reveladas en la Torá, y eso no les impidió modificar los términos y su sentido luego de haberlos comprendido, conscientes de la gravedad del crimen que cometían.
Kaya umaasa ba kayo, O mga mananampalataya, matapos na nakaalam kayo sa reyalidad ng kalagayan ng mga Hudyo at pagmamatigas nila, na manampalataya sila at tumugon sa inyo samantalang nangyari ngang may isang lipon mula sa mga maalam nila na nakaririnig sa salita ni Allāh na pinababa sa kanila sa Torah? Pagkatapos nagbabago sila ng mga pananalita nito at mga kahulugan nito matapos ng pagkaintindi nila sa mga ito at pagkakilala nila sa mga ito habang sila ay nakaaalam sa bigat ng krimen nila.
Cosa vi aspettate, o voi credenti, dopo esservi informati delle reali condizioni degli Ebrei, della loro testardaggine e del loro rifiuto di credere e di rispondere al vostro invito? Eppure loro avevano già un gruppo di sapienti che ascoltavano la parola di Allāh, che fuvenne loro rivelata nella Torāh, e poi modificarono le sue parole ﴾della Torāh﴿ e i suoi significati dopo averli compresi e conosciuti, e loro erano consapevoli della gravità del loro crimine.
O believers, do not expect, after knowing their true nature and how stubborn they are, that they will be truthful and respond to you. A group of their scholars heard the word of Allah, revealed to them in the Torah, and then changed its words and meanings after they had understood what it really meant; and they did this fully aware of the seriousness of the crime.
75- Şimdi bunların size inanacaklarını mı ümit ediyorsunuz? Hâlbuki onlardan bir fırka vardı ki
Allah’ın kelâmını işitirlerdi de onu anladıktan sonra bile bile tahrif ederlerdi.
76- İman edenler ile karşılaştıklarında “İman ettik” derler. Birbirleri
ile baş başa kaldıklarında, “Allah’ın size açtığını, onu Rabb’inizin huzurunda size karşı delil getirsinler diye mi onlara haber veriyorsunuz, akıl erdiremiyor musunuz?!”
derler.
77- Onlar bilmiyorlar mı ki Allah onların gizlediklerini de açığa vurduklarını bilmektedir?
78- Onların arasında ümmiler de vardır ki onlar, birtakım kuruntular dışında Kitab’ın ne
olduğunu bilmezler ve yalnızca zanna uyarlar.
75. “Şimdi bunların size inanacaklarını mı ümit ediyorsunuz?” Bu buyruk
ile kitap ehlinin iman edeceklerinden yana mü’minlerin umutları kesilmektedir. Yani onların iman
edeceklerini ummayın, çünkü onların sahip oldukları ahlâk onlardan yana ümitlenmeyi
gerektirmemektedir. Çünkü onlar anlayıp öğrendikten sonra bile bile Allah’ın Kelam’ını tahrif
ediyorlar ve ona Allah’ın murad etmediği manalar veriyorlardı. Böylelikle insanlara Allah
tarafından gelmemiş bu manaların Allah tarafından gönderildiği izlenimi vermeye çalışıyorlardı.
Kendileri için bir şeref ve dinlerinin kaynağı olarak gördükleri kitaplarına karşı tutumları bu
olduğuna ve bu kitapla insanları Allah’ın yolundan alıkoyduklarına göre, onların size iman
edecekleri nasıl umulabilir ki? Bu çok uzak bir ihtimaldir.
76. Daha sonra Yüce Allah Kitap ehlinin münafıklarının halini söz konusu ederek şöyle buyurmaktadır:“İman edenler ile karşılaştıklarında: “İman ettik” derler” dilleri ile
sözlü olarak -kalplerinde olmadığı halde- iman izhar ederler. “Birbirleri ile baş başa kaldıklarında”
yanlarında kendi dindaşlarından başka hiçbir kimse olmadığında birbirlerine: “Allah’ın size açtığını, onu Rabb’inizin huzurunda size karşı delil getirsinler diye mi onlara haber veriyorsunuz?”
Yani sizler iman izhar ediyor ve onlara sizin de onlar gibi olduğunuzu haber mi veriyorsunuz? Bu
onların elinde sizin aleyhinizde bir delil olacaktı. Zira onlar: Ehli
kitap bizim üzerinde olduğumuz yolun hak, kendi yollarının ise batıl olduğunu ikrar ettiler,
derler ve bunu Rabbiniz katında aleyhinize delil getirirler. “Akıl erdiremiyor musunuz?”
Yani siz aklınızı kullanıp aleyhinize delil olabilecek işi yapmaktan vazgeçmiyor musunuz? Bu
onların birbirlerine söyledikleri sözlerdir.
77. “Onlar bilmiyorlar mı ki Allah onların gizlediklerini de açığa vurduklarını bilmektedir?”
Onlar akidelerini kendi aralarında gizleseler ve bu gizlemeleri sayesinde mü’minler lehine ve
kendi aleyhlerine bir delil oluşmayacağını zannetseler de bu onların bir hatası ve büyük
cehaletleridir. Çünkü Allah subhanehu onların gizlediklerini de açığa vurduklarını da çok iyi
bilir. Dolayısıyla da onların gerçek durumlarını kullarına açıkça gösterir.
78. “Onların arasında” yani kitab ehlinin içinde “ümmiler de vardır ki”
yani ilim ehlinden olmayan avam kimseler de vardır. “onlar birtakım kuruntular dışında Kitab’ın ne olduğunu bilmezler ve yalnızca zanna uyarlar.”
Yani onlar, Allah’ın Kitab’ından onu okumanın dışında hiçbir nasibi olmayan ve kendilerinden
öncekilerin -ki onlar kendi durumlarını hakkıyla biliyorlardı- yanında bulunanlardan haberleri
olmayan kimselerdir. Bunların sahip oldukları, birtakım zanlardan ve aralarındaki ilim ehlini
taklit etmekten ibarettir. Yüce Allah bu âyet-i kerimelerde onların ilim adamlarını, avamlarını,
münafıklarını ve aralarından münafıklık etmeyen kimseleri de söz konusu etmektedir. Aralarından
ilim adamları, üzerinde bulundukları sapıklığa sıkı sıkıya bağlıdırlar. Avam ise onları
basiretsiz bir şekilde onları taklit ederler. Buna göre siz -ey müminler- her iki kesimden yana
da ümit var olamazsınız.
Hỡi những người có đức tin! Có phải các ngươi đang hy vọng những người Do Thái sẽ có đức tin và đáp lại lời kêu gọi của các ngươi chăng? Quả thật đã có một nhóm người thuộc giới học giả và tu sĩ của họ nghe thấy Lời Phán của Allah được ban xuống cho họ trong Kinh Tawrah nhưng rồi họ đã thay đổi lời lẽ và nội dung trong đó sau khi họ đã thực sự hiểu trong khi họ biết rõ hành động đó của họ là đại trọng tội.
The Muslims used to take great pains in trying to make the Jews accept Islam. Having recounted so many stories of the perversity of the Jews, the Holy Qur'an points out to the Muslims that they cannot expect such a people to be sensible, and asks them not to worry much about them. For, some of the Jews have been committing an even more heinous sin - they used to change and distort the Word of Allah in spite of knowing the ignominy of such a deed. So, the Holy Qur'an wants the Muslims to realize that men who are so enslaved to their desires and so shameless in their pursuit of evil, cannot be expected to listen to anyone.
The "Word of Allah" mentioned in the verse refers to the Torah which the Jews had "heard" from the prophets, and the distortion pertains to the changes made in the words themselves or in the sense or in both; or it refers to the words of Allah which the seventy men had heard directly on the Mount Tur طور (Sinai) where they had gone to seek divine confirmation of what Sayyidna Musa (Moses (علیہ السلام) ) had been telling and the distortion pertains to their declaration before their people that Allah had promised to forgive them if they could not act upon certain commandments.
The Jews who were the contemporaries of the Holy Prophet ﷺ may not have themselves been involved in some of these transgressions, but since they did not abhor the misdeeds of their forefathers, they are to be considered as their counterparts.
O vjernici, zar se nadate da će Židovi povjerovati i vama se odazvati nakon što ste spoznali njihov inat? Skupina njihovih učenjaka je slušala Allahov govor koji im je objavljen u Tevratu, a zatim su mijenjali njegove riječi i njegova značenja nakon što su ih spoznali, iako su znali koliko je to veliki zločin.
There was little Hope that the Jews Who lived during the Time of the Prophet could have believed
Allah said,
أَفَتَطْمَعُونَ
(Do you covet) O believers,
أَن يُؤْمِنُواْ لَكُمْ
(That they will believe in your religion) meaning, that these people would obey you They are the deviant sect of Jews whose fathers witnessed the clear signs but their hearts became hard afterwards. Allah said next,
وَقَدْ كَانَ فَرِيقٌ مِّنْهُمْ يَسْمَعُونَ كَلَـمَ اللَّهِ ثُمَّ يُحَرِّفُونَهُ
(Inspite of the fact that a party of them (Jewish rabbis) used to hear the Word of Allah (the Tawrah), then they used to change it) meaning, distort its meaning,
مِن بَعْدِ مَا عَقَلُوهُ
(after they understood it). They understood well, yet they used to defy the truth,
وَهُمْ يَعْلَمُونَ
(knowingly), being fully aware of their erroneous interpretations and corruption. This statement is similar to Allah's statement,
فَبِمَا نَقْضِهِم مِّيثَـقَهُمْ لَعنَّـهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَاسِيَةً يُحَرِّفُونَ الْكَلِمَ عَن مَّوَضِعِهِ
(So, because of their violation of their covenant, We cursed them and made their hearts grow hard. They change the words from their (right) places) (5:13).
Qatadah commented that Allah's statement;
ثُمَّ يُحَرِّفُونَهُ مِن بَعْدِ مَا عَقَلُوهُ وَهُمْ يَعْلَمُونَ
(Then they used to change it knowingly after they understood it) "They are the Jews who used to hear Allah's Words and then alter them after they understood and comprehended them." Also, Mujahid said, "Those who used to alter it and conceal its truths; they were their scholars." Also, Ibn Wahb said that Ibn Zayd commented,
يَسْمَعُونَ كَلَـمَ اللَّهِ ثُمَّ يُحَرِّفُونَهُ
(used to hear the Word of Allah (the Tawrah), then they used to change it) "They altered the Tawrah that Allah revealed to them, making it say that the lawful is unlawful and the prohibited is allowed, and that what is right is false and that what is false is right. So when a person seeking the truth comes to them with a bribe, they judge his case by the Book of Allah, but when a person comes to them seeking to do evil with a bribe, they take out the other (distorted) book, in which it is stated that he is in the right. When someone comes to them who is not seeking what is right, nor offering them bribe, then they enjoin righteousness on him. This is why Allah said to them,
أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ الْكِتَـبَ أَفَلاَ تَعْقِلُونَ
(Enjoin you Al-Birr (piety and righteousness and every act of obedience to Allah) on the people and you forget (to practise it) yourselves, while you recite the Scripture (the Tawrah)! Have you then no sense) (2:44)"
The Jews knew the Truth of the Prophet , but disbelieved in Him
Allah said next,
وَإِذَا لَقُواْ الَّذِينَ ءَامَنُواْ قَالُواْ ءَامَنَّا وَإِذَا خَلاَ بَعْضُهُمْ إِلَى بَعْضٍ
(And when they (Jews) meet those who believe (Muslims), they say, "We believe", but when they meet one another in private..). Muhammad bin Ishaq reported that Ibn `Abbas commented,
وَإِذَا لَقُواْ الَّذِينَ ءَامَنُواْ قَالُوا ءَامَنَّا
(And when they (Jews) meet those who believe (Muslims), they say, "We believe") "They believe that Muhammad ﷺ is the Messenger of Allah, `But he was only sent for you (Arabs)"' However, when they meet each other they say, "Do not convey the news about this Prophet to the Arabs, because you used to ask Allah to grant you victory over them when he came, but he was sent to them (not to you)." Allah then revealed,
وَإِذَا لَقُواْ الَّذِينَ ءَامَنُواْ قَالُواْ ءَامَنَّا وَإِذَا خَلاَ بَعْضُهُمْ إِلَى بَعْضٍ قَالُواْ أَتُحَدِّثُونَهُم بِمَا فَتَحَ اللَّهُ عَلَيْكُمْ لِيُحَآجُّوكُم بِهِ عِندَ رَبِّكُمْ
(And when they (Jews) meet those who believe (Muslims), they say, "We believe," but when they meet one another in private, they say, "Shall you (Jews) tell them (Muslims) what Allah has revealed to you, that they (Muslims) may argue with you (Jews) about it before your Lord") meaning, "If you admit to them that he is a Prophet, knowing that Allah took the covenant from you to follow him, they will know that Muhammad ﷺ is the Prophet that we were waiting for and whose coming we find foretold of in our Book. Therefore, do not believe in him and deny him." Allah said,
أَوَلاَ يَعْلَمُونَ أَنَّ اللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ
(Know they (Jews) not that Allah knows what they conceal and what they reveal).
Al-Hasan Al-Basri said, "When the Jews met the believers they used to say, `We believe.' When they met each other, some of them would say, `Do not talk to the companions of Muhammad ﷺ about what Allah has foretold in your Book, so that the news (that Muhammad ﷺ is the Final Messenger) does not become a proof for them against you with your Lord, and, thus, you will win the dispute."' Further, Abu Al-`Aliyah said about Allah's statement,
أَوَلاَ يَعْلَمُونَ أَنَّ اللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ
(Know they (Jews) not that Allah knows what they conceal and what they reveal), "Meaning their secret denial and rejection of Muhammad ﷺ, although they find his coming recorded in their Book." This is also the Tafsir of Qatadah. Al-Hasan commented on,
أَنَّ اللَّهَ يَعْلَمُ مَا يُسِرُّونَ
(That Allah knows what they conceal), "What they concealed refers to when they were alone with each other away from the Companions of Muhammad ﷺ . Then they would forbid each other from conveying the news that Allah revealed to them in their Book to the Companions of Muhammad ﷺ, fearing that the Companions would use this news (about the truth of Muhammad ) against them before their Lord."
وَمَا يُعْلِنُونَ
(And what they reveal) meaning, when they said to the Companions of Muhammad ﷺ,
ءَامَنَّا
(We believe), as Abu Al-`Aliyah, Ar-Rabi` and Qatadah stated.
وَمِنْهُمْ أُمِّيُّونَ لاَ يَعْلَمُونَ الْكِتَـبَ إِلاَّ أَمَانِىَّ وَإِنْ هُمْ إِلاَّ يَظُنُّونَ
"Apakah kamu masih mengharapkan mereka akan percaya kepadamu, padahal segolongan dari mereka
mendengar Firman Allah, lalu mereka mengubahnya setelah mereka memahaminya, sedang mereka
mengetahui? Dan apabila mereka berjumpa dengan orang-orang yang beriman, mereka berkata,' Kami
pun telah ber-iman,' tetapi apabila mereka berada sesama mereka saja, mereka berkata, 'Apakah
kamu menceritakan kepada mereka (orang-orang Mukmin) apa yang telah
diterangkan Allah kepadamu, supaya de-ngan demikian mereka dapat mengalahkan hujjahmu di hadapan
Tuhanmu; tidakkah kamu mengerti?' Tidakkah mereka mengeta-hui bahwa Allah mengetahui segala yang
mereka sembunyikan dan segala yang mereka nyatakan? Dan di antara mereka ada yang buta huruf,
tidak mengetahui al-Kitab (Taurat), kecuali dongengan bohong belaka dan
mereka hanya menduga-duga." (Al-Baqarah: 75-78).
(75) Ayat ini adalah sebuah pemupusan akan harapan kaum Mukminin dari
keimanan ahli kitab. Yakni janganlah kalian terlalu berharap mereka akan beriman, sedangkan
akhlak mereka tidak mendukung harapan kalian terhadap mereka, karena mereka dahulu merubah kalam
Allah setelah mereka memahami dan me-ngetahuinya, lalu mereka membuat suatu makna yang tidak
Allah kehendaki untuk menipu manusia bahwasanya makna-makna itu datangnya dari sisi Allah
padahal itu bukanlah dari sisi Allah. Jika perilaku mereka terhadap kitab mereka sendiri -yang
mana mereka meyakininya sebagai kemuliaan bagi mereka dan agama mereka-, mereka menghalangi
manusia dari jalan Allah dengan kitab itu, maka bagaimana mungkin mereka diharapkan percaya
kepada kalian? Hal ini adalah perkara yang paling mustahil.
(76) Kemudian Allah menyebutkan tentang kisah kaum munafik ahli kitab
seraya berfirman, ﴾ وَإِذَا لَقُواْ ٱلَّذِينَ ءَامَنُواْ قَالُوٓاْ ءَامَنَّا ﴿ "Dan apabila mereka berjumpa dengan orang-orang yang beriman, mereka berkata, 'Kami pun telah beriman'." Mereka menampakkan keimanan mereka secara lisan kepada kaum Muslimin yang tidak ada dalam hati mereka, ﴾
وَإِذَا خَلَا بَعۡضُهُمۡ إِلَىٰ بَعۡضٖ ﴿ "tetapi apabila mereka berada sesama mereka saja" di sisi mereka tidak ada seorang pun selain dari pe-meluk agama mereka, maka berkatalah sebagian mereka kepada sebagian lain, ﴾
أَتُحَدِّثُونَهُم بِمَا فَتَحَ ٱللَّهُ عَلَيۡكُمۡ ﴿ "Apakah kamu menceritakan kepada mereka (orang-orang Mukmin) apa yang telah diterangkan Allah kepadamu?" Yakni, apakah kalian menampakkan keimanan kalian kepada kaum Muslimin dan kalian kabarkan bahwasanya kalian itu sama seperti mereka? Hingga hal itu menjadi hujjah yang mem-bela mereka yang justru memberatkan kalian. Mereka berkata bahwasanya mereka telah mengakui bahwa apa yang kami jadikan pedoman adalah benar dan apa yang mereka jadikan pedoman adalah batil, lalu mereka berhujjah terhadap kalian dengan hal itu pada sisi Rabb kalian, ﴾
أَفَلَا تَعۡقِلُونَ ﴿ "tidakkah kamu mengerti?" Mak-sudnya, tidakkah kalian memiliki pikiran
hingga kalian mening-galkan hal-hal yang menjadi hujjah melawan kalian?
(77) Ini adalah perkataan sebagian mereka kepada sebagian yang lain. ﴾
أَوَلَا يَعۡلَمُونَ أَنَّ ٱللَّهَ يَعۡلَمُ مَا يُسِرُّونَ وَمَا يُعۡلِنُونَ ﴿ "Tidakkah mereka
me-ngetahui bahwa Allah mengetahui segala yang mereka sembunyikan dan segala yang mereka
nyatakan?" Mereka itu walaupun menyembu-nyikan apa yang mereka yakini di antara mereka saja, dan
mereka mengira bahwasanya dengan tindakan menyembunyikan itu tidak ada jalan bagi kaum Mukminin
berhujjah atas mereka, maka se-sungguhnya hal itu adalah suatu kesalahan dan kebodohan yang
besar dari mereka, karena Allah mengetahui yang rahasia dan yang terang-terangan dari mereka,
lalu Allah menampakkan keadaan mereka kepada hamba-hambaNya.
(78) ﴾ وَمِنۡهُمۡ ﴿ "Dan di antara mereka," yakni, di antara ahli kitab, ﴾
أُمِّيُّونَ ﴿ "ada yang buta huruf," maksudnya yang awam, tidak mengerti apa-apa dan bukan dari orang yang berilmu,﴾
لَا يَعۡلَمُونَ ٱلۡكِتَٰبَ إِلَّآ أَمَانِيَّ ﴿ "mereka tidak mengetahui al-Kitab (Taurat), kecuali do-ngengan bohong belaka," maksudnya, mereka tidak
memiliki bagian dari kitabullah selain dari membaca saja, dan mereka juga tidak memiliki kabar
tentang apa yang orang-orang terdahulu ketahui dengan sebenar-benar pengetahuan akan keadaan
mereka, mereka hanyalah memiliki dugaan-dugaan semata dan taklid-taklid kepada orang yang
berilmu di antara mereka.
Lalu Allah menyebutkan dalam ayat-ayat ini tentang ulama-ulama, orang-orang awam, dan
orang-orang munafik mereka serta orang-orang yang tidak munafik di antara mereka. Di antara
ulama mereka ada yang berpegang teguh dengan pedoman kese-satan, dan orang-orang awam bertaklid
kepada mereka, tidak ada bashirah dalam diri mereka, maka tidak ada harapan bagi kalian (hai orang-orang Mukmin) dari kedua kelompok tersebut.
Espérez-vous, ô croyants, qu’après avoir appris la vérité sur les juifs et leur obstination à mécroire qu’ils finiront par croire et par répondre favorablement à votre prédication ? Un groupe de leurs savants ont certes entendu les paroles d’Allah qui leur ont été révélées dans la Torah, cela ne les empêcha pas de modifier les mots et leurs sens après les avoir compris, tout en étant conscients de la gravité du crime qu’ils commettaient.
-Ey Müminler- Yahudilerin gerçek yüzünü ve inadını anladıktan sonra onların iman edeceklerini ve size icabet edeceklerini mi umuyorsunuz? Onların bir grup âlimi, Tevrat'ta kendilerine indirilen Allah'ın kelamını dinliyor, iyice anlayıp kavradıktan sonra lafzını ve manasını değiştiriyorlardı. Ve onlar işlemiş oldukları suçun büyüklüğünü de biliyorlardı.
Wahai orang-orang mukmin! Setelah kalian mengetahui keadaan orang-orang Yahudi dan Nasrani yang sebenarnya serta sikap keras kepala mereka, apakah kalian masih mengharapkan mereka akan beriman dan menyambut dakwah kalian?! Dahulu ada sejumlah ulama mereka yang mendengar firman Allah yang diturunkan kepada mereka di dalam Taurat, kemudian mereka mengubah lafal-lafal dan maknanya setelah mereka memahaminya dan mengerti maksudnya, padahal mereka tahu bahwa tindakan mereka itu adalah dosa besar.
Yahudilerin hile ve tutarsızlıklarından bir tanesi de; onlardan bazısı Müminlerle karşılaştıklarında Tevrat'ın da şahitlik ettiği gibi Muhammed -sallallahu aleyhi ve sellem-'in peygamberliğinin gerçekliğini ve risaletinin doğruluğunu itiraf ediyorlardı. Ancak Yahudiler birbirleriyle baş başa kaldıklarında bu itiraflarından dolayı birbirlerini kınıyorlardı. Çünkü Müslümanlar (Nebi -sallallahu aleyhi ve sellem-'in) peygamberliğinin gerçekliğini itiraf etmelerini onlara delil olarak sunuyordu.
L’une des contradictions dans lesquelles sont tombés les juifs et l’une de leurs ruses est que lorsque certains d’entre eux rencontrent des croyants, ils leur avouent croire en la véracité du Prophète Muħammad et en la validité de son Message, ce dont témoigne la Torah. En revanche, dès qu’ils se retrouvent entre eux, ils se reprochent mutuellement cet aveu car ce dernier est par la suite utilisé par les musulmans contre eux en guise d’argument.
Jedna od kontradikcija i spletki židova i to je što, kada bi neki od njih sreli vjernike priznali bi im istinitost vjerovjesnika Muhammeda, sallallahu alejhi ve sellem, i njegovog poslanstva, i to je ono čemu svjedoči Tevrat, ali kada bi se osamili, korili bi jedni druge zbog ovih priznanja, jer će muslimani ta priznanja koristiti kao dokaz protiv židova.
Some of the Jews, seeing the growing power of the Muslims in Madinah and around it, pretended to have accepted Islam. In order to assure the Muslims of their sincerity and to win their favour, these hypocrites would now and then disclose to them that the Torah itself had given out the good tidings of the coming of the Holy Prophet ﷺ and mentioned the Holy Qur'an. But when they met other Jews who openly declared their adherence to Judaism, they would admit that they were only trying to deceive the Muslims, and were otherwise quite loyal to their own faith. On such occasions, those of the other group used to reprimand them for revealing to the Muslims what they themselves were trying to keep concealed, for a knowledge of the relevant verses of the Torah could be very useful for the Muslims in order to defeat the Jews in their argument.
Una de las contradicciones en la que han caído los judíos y uno de sus ardides es que, cuando algunos de ellos se encuentran con creyentes, manifiestan creer en la veracidad del profeta Mujámmad r y en la validez de su Mensaje, del cual da testimonio la Torá. Sin embargo, cuando se encuentran entre ellos se reprochan mutuamente tales declaraciones, ya que son utilizadas como argumento en su contra por los musulmanes.
Tra le contraddizioni e astuzie degli Ebrei vi è il fatto che, in verità, se alcuni di loro incontrano i credenti, confessano loro la profezia del Profeta Muħammed ﴾pace e benedizioni di Allāh su di lui﴿ e la validità del suo messaggio, che è attestata dalla Torāh; quando però essi sono in disparte l'uno con l'altro, si rimproverano a vicenda a causa di questa confessioni, perché i musulmani rinfacciano loro il fatto di aver riconosciuto la Profezia.
Kabilang sa mga pagsasalungatan ng mga Hudyo at katusuhan nila ay na sila – kapag nakipagtagpo ang ilan sa kanila sa mga mananampalataya – ay umaamin sa mga ito ng katapatan ni Propeta Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – at ng katumpakan ng mensahe niya. Ito ang sinasaksihan para sa kanya ng Torah. Subalit kapag nagsasarilinan ang mga Hudyo sa isa't isa sa kanila, nagsisisihan sila sa gitna nila dahilan sa mga pag-aming ito dahil ang mga Muslim ay naglalahad sa kanila dahil sa mga ito ng katwiran kaugnay sa namutawi sa ganang kanila na pag-amin sa katapatan ng pagkapropeta.
Salah satu kontradiksi dan tipudaya yang ditunjukkan oleh orang-orang Yahudi ialah apabila mereka berjumpa dengan orang-orang mukmin, mereka selalu mengakui kebenaran Nabi Muhammad -ṣallallāhu 'alaihi wa sallam- dan keabsahan risalahnya, dan itu adalah kesaksian yang dikemukakan oleh Taurat. Namun, ketika mereka berkumpul dengan sesama Yahudi mereka saling mencela satu sama lain gara-gara pengakuan tersebut karena kaum muslimin bisa menjadikan pengakuan atas kebenaran kenabian Muhammad itu sebagai dasar untuk menyudutkan mereka.
An instance of their inconsistencies and deviousness occurred when some of them met some believers and acknowledged the truth of the Prophet Muhammad (peace be upon him), and the correctness of his message, as the Torah witnessed to it. But when they were alone with one another they blamed each other because of these acknowledgments, saying that the Muslims might use them as proof that they recognised the truth of Muhammad’s prophethood.
Một trong những điều gian xảo của những người Do Thái là khi gặp những người có đức tin thì họ thừa nhận họ thực sự đã tin nơi Nabi Muhammad và nơi Bức Thông Điệp Người mang đến và họ bảo Kinh Tawrah đã xác nhận điều đó, nhưng khi họ ở riêng nhóm của họ thì họ trách cứ lẫn nhau sao lại để cho những người có đức tin biết những gì trong Tawrah để rồi họ có cái để tranh luận về sứ mạng của Muhammad.
Những người Do Thái này đi trên con đường sai trai đó chẳng lẽ họ tưởng rằng Allah không hay biết gì về những điều họ giấu giếm hay công khai từ lời nói và hành động của họ hay sao?
Ovi židovi rade ove ružne postupke kao da su smetnuli s uma da Allah zna njihove i javne skrivene riječi i njihova skrivena i javna djela, i On će to obznaniti ljudima i time obrukati spletkaroše.
Ces juifs suivent cette voie honteuse oubliant qu’Allah connaît les paroles et les actes qu’ils profèrent ainsi que ce qu’ils accomplissent au grand jour tout comme ceux qu’ils dissimulent. Il dévoilera tout à Ses serviteurs et démasquera ces criminels.
One of the reasons for the promptness with which the people of Madinah recognized the Prophet Muhammad, and believed in him, was that they had often heard from their Jewish neighbours of the coming of a final prophet. They had, therefore, been expecting his arrival. The Jews then were responsible for the Muslims’ initial fervour for Islam. It was only natural that the Muslims, in their turn, should hope that the Jews would unhesitatingly accept the prophethood of Muhammad. With every hope of a positive response, it was with sublime feelings that they called on the Jews to join them in their belief in the Prophet. How shocked the Muslims were, then, when they found that, contrary to their expectations, the Jews were not ready to accept their invitation to accept Islam. Rather, their efforts had the opposite effect, for the Prophet’s opponents took the opportunity to ask the Muslims, ‘How are you so sure about the prophethood of Muhammad? If he were truly a prophet, the Jews would have been the first to believe in him, for their knowledge of what is written in the scriptures is greater than yours.’ But acceptance of a truth is not dependent upon knowledge alone; one has also to be sincere. As for the Jews, they had already altered their own scriptures, though they knew them to be the word of God. Seeking out loopholes in any part of the Holy scriptures that did not conform to their wishes, they altered the word of God at will; religion was subordinated to their worldly interests. However true something may be, if one is bent on denial and intentional distortion, one is sure to find some justification or the other for it. Such a perverse attitude finally leads to deliberate misrepresentation of the true word of God. One who has such irreverent attitude towards the divine scriptures can never appreciate the gravity of matters concerning God: he hears the word of God, but he can always find words to show that the commandment does not apply to him; he believes in God, but his insensitivity makes him commit acts of flagrant rebellion against Him which no one who really believes that God is watching over him, and hearing what he says, would ever dare to perpetrate.
Orang-orang Yahudi itu melakukan perbuatan keji tersebut dan mereka seolah-olah lupa bahwa Allah mengetahui ucapan dan perbuatan yang mereka rahasiakan maupun yang mereka tampakkan, dan Dia akan menunjukkannya serta mempermalukan mereka di hadapan seluruh makhluk-Nya.
İşte bunlar yani Yahudiler yüz kızartıcı bu yolu seçtiler ve Allah'ın, onların gizlediği ve açığa vurduğu söz ve fiilleri bildiğinden gafil oldular. Kullarının bu yaptıklarını açığa vuracak ve onları rezil edecektir.
Los judíos siguieron este camino vergonzoso, olvidándose que Al‑lah conoce las palabras que profieren y los actos que realizan a la luz del día, así como los que esconden. Él develará todo a Sus servidores y desenmascarará a los corruptos.
Questi ebrei assumono questo comportamento vergognoso come se ignorassero che, in verità, Allāh è Consapevole delle parole e azioni che nascondono e di ciò che professano, e Lui mostrerà queste cose ai Suoi sudditi e li svergognerà.
Allah reminds the Jews that He is omniscient, and knows what they try to keep concealed as well as what they say or do openly. So, it would make no difference at all, if the hypocrites tried to conceal their infidelity from the Muslims, or the other group, not to disclose the verses of the Torah which speak of the Holy Prophet ﷺ . For, Allah Himself has, on different occasions, informed the Muslims in the Holy Qur'an as to the hypocrisy of certain Jews and as to the testimony of the Torah also.
Verse 77 deals with the educated ones among the Jews, while Verse 78 speaks of those who were unlettered. These men had no knowledge of the Torah, and were even deficient in their understanding. Then, the Jewish scholars did not give them correct or proper information about their religion. No wonder, their minds were stuffed only with baseless superstitions which they found very pleasant and flattering.
Since the dishonesty of their scholars was the real cause of their superstitiousness, the crime of the former was greater than that of the latter. So, Verse 79 turns to the Jewish scholars. They were greedy and self-seeking, and in order to please the people for receiving money and respect from them, they used to misrepresent divine injunctions, going so far as to change the words of the Torah or distort the sense, pretending all the while that this was just what Allah had said or meant. The Verse 79 announces a grievous punishment for these two sins - distorting the Word of Allah and earning money by doing so.
A doctrinal point
Verse 78 says that the illiterate Jews follow their Zann ظن ، that is to say, their fancies or conjectures. Some people do not pay any attention to the context in which the word has been used here, and come to the erroneous conclusion that it is not legitimate to accept or follow any view or injunction based on Zann ظن ، which they always translate as "a fanciful supposition." This, no doubt, is one of the lexical meanings of the word, but only one. Let us explain that the Holy Qur'an uses the word Zann ظن in three ways:
(1) To signify perfect certitude -"Those who are certain that they are going to meet their Lord" (2:46). (2) To signify the greatest likelihood - "And he said to him whom he thought was the more likely of the two to be released from the prison" (12:42). (3) To signify a mere fanciful supposition - as in the present verse. The Zann ظن which the Holy Qur'an prohibits us to follow is that of the third kind. This verse condemns the Jews for having followed this kind of Zann ظن which consists in a fanciful opinion that is not supported by a respectable argument or goes against a valid one. On the contrary, it is necessary to follow the Zann ظن of the first two kinds. When certain ahadith or certain arguments and conclusions in the Shari` ah are described as resting on Zann ظن ، it is done according to the second signification of the word. One cannot avoid this kind of Zann ظن in any sphere of life, and the Shari` ah requires us to accept and follow it. Certain verses of the Holy Qur'an, of course, condemn those who follow their Zann ظن ، but to apply this condemnation to all the possible cases, and to use such verses for rejecting all the legitimate arguments and injunctions of the Shariah based on Zann ظن is to betray one's ignorance of the Holy Qur'an.
They behave in this pathetic manner as if they are unaware that Allah knows what they hide, in terms of what they say and do, and what they reveal; but He will reveal it and expose them.
Ang mga Hudyong ito ay tumatahak sa kadusta-dustang tinatahakang ito. Para bang sila ay nalilingat na si Allāh ay nakaaalam sa anumang ikinukubli nila na mga sinasabi nila at mga ginagawa nila at sa anumang inihahayag nila mula sa mga ito. Maglalantad Siya ng mga ito sa mga lingkod Niya at magbubunyag sa kanila.
Mayroon sa mga Hudyo na isang pangkatin na walang nalalaman sa Torah kundi pagbigkas at walang naiintidihan sa ipinahiwatig nito. Wala silang taglay kundi mga kasinungalingang kinuha nila sa mga nakatatanda nila. Nagpapalagay sila na ang mga ito ay ang Torah na pinababa ni Allāh.
E tra Gli ebrei vi è una fazione che non conosce la Torāh se non come parole recitate e non ne comprendono il significato, e non possiedono che menzogne apprese dai loro anziani, e sono convinti che ciò sia la Torāh che Allāh ha rivelato.
Existe entre los judíos un grupo que solo conoce la Torá por su recitado, sin comprender a qué se refiere, sin conocer más que las mentiras que sus sabios atribuyen a la Torá revelada por Al‑lah.
Yahudilerden bir grup sadece Tevrat'ı okumayı biliyordu. Ancak onun delalet ettiği manaları anlamıyorlardı. Onların sahip oldukları tek şey atalarından öğrendikleri yalanlardı. Bu öğrendikleri yalanları da Allah'ın indirdiği Tevrat'tan zannedip, biliyorlardı.
Trong số những người Do thái, có nhóm người chẳng biết gì về Kinh Tawrah, họ chẳng hiểu gì cả, những gì họ nói đều toàn là những lời nói dối bởi sự tự cao tự đại của họ và họ cứ tưởng đó là Kinh Tawrah mà Allah đã ban xuống.
The Meaning of `Ummi
Allah said,
وَمِنْهُمْ أُمِّيُّونَ
(And there are among them Ummyyun people) meaning, among the People of the Book, as Mujahid stated. Ummyyun, is plural for Ummi, that is, a person who does not write, as Abu Al-`Aliyah, Ar-Rabi`, Qatadah, Ibrahim An-Nakha`i and others said. This meaning is clarified by Allah's statement,
لاَ يَعْلَمُونَ الْكِتَـبَ
(Who know not the Book) meaning, are they not aware of what is in it.
Ummi was one of the descriptions of the Prophet because he was unlettered. For instance, Allah said,
وَمَا كُنتَ تَتْلُو مِن قَبْلِهِ مِن كِتَـبٍ وَلاَ تَخُطُّهُ بِيَمِينِكَ إِذاً لاَّرْتَـبَ الْمُبْطِلُونَ
(Neither did you (O Muhammad ) read any book before it (this Qur'an) nor did you write any book (whatsoever) with your right hand. In that case, indeed, the followers of falsehood might have doubted) (29:48).
Also, the Prophet said,
«إِنَّا أُمَّةٌ أُمِّيَّةٌ لَا نَكْتُبُ وَلَا نَحْسِبُ، الشَّهْرُ هكَذَا وَهكَذَا وَهكَذَا»
(We are an Ummi nation, neither writing nor calculating. The (lunar) month is like this, this and this (i.e. thirty or twenty-nine days.)
This Hadith stated that Muslims do not need to rely on books, or calculations to decide the timings of their acts of worship. Allah also said,
هُوَ الَّذِى بَعَثَ فِى الأُمِّيِّينَ رَسُولاً مِّنْهُمْ
(He it is Who sent among the Ummiyyin ones a Messenger (Muhammad ) from among themselves) (62:2).
The Explanation of Amani
Ad-Dahhak said that Ibn `Abbas said that Allah's statement,
إِلاَّ أَمَانِىَّ
(But they trust upon Amani) means, "It is just a false statement that they utter with their tongues." It was also said that Amani means `wishes and hopes'. Mujahid commented, "Allah described the Ummiyyin as not understanding any of the Book that Allah sent down to Musa, yet they create lies and falsehood." Therefore, the word Amani mentioned here refers to lying and falsehood. Mujahid said that Allah's statement,
وَإِنْ هُمْ إِلاَّ يَظُنُّونَ
(And they but guess) means, "They lie." Qatadah, Abu Al-`Aliyah and Ar-Rabi` said that it means, "They have evil false ideas about Allah."
Woe unto Those Criminals among the Jews
Allah said,
فَوَيْلٌ لِّلَّذِينَ يَكْتُبُونَ الْكِتَـبَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَـذَا مِنْ عِندِ اللَّهِ لِيَشْتَرُواْ بِهِ ثَمَنًا قَلِيلاً
(Then Waylun (woe) to those who write the book with their own hands and then say, "This is from Allah," to purchase with it a little price!).
This is another category of people among the Jews who called to misguidance with falsehood and lies about Allah, thriving on unjustly amassing people's property. `Waylun (woe)' carries meanings of destruction and perishing, and it is a well-known word in the Arabic language. Az-Zuhri said that `Ubadydullah bin `Abdullah narrated that Ibn `Abbas said, "O Muslims! How could you ask the People of the Book about anything, while the Book of Allah (Qur'an) that He revealed to His Prophet is the most recent Book from Him and you still read it fresh and young Allah told you that the People of the Book altered the Book of Allah, changed it and wrote another book with their own hands. They then said, `This book is from Allah,' so that they acquired a small profit by it. Hasn't the knowledge that came to you prohibited you from asking them By Allah! We have not seen any of them asking you about what was revealed to you." This Hadith was also collected by Al-Bukhari. Al-Hasan Al-Basri said, "The little amount here means this life and all that it contains."
Allah's statement,
فَوَيْلٌ لَّهُمْ مِّمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَّهُمْ مِّمَّا يَكْسِبُونَ
(Woe to them for what their hands have written and woe to them for that they earn thereby) means, "Woe to them because of what they have written with their own hands, the lies, falsehood and alterations. Woe to them because of the property that they unjustly acquired." Ad-Dahhak said that Ibn `Abbas commented,
فَوَيْلٌ لَّهُمْ
(Woe to them), "Means the torment will be theirs because of the lies that they wrote with their own hands,
وَوَيْلٌ لَّهُمْ مِّمَّا يَكْسِبُونَ
(And woe to them for that they earn thereby), which they unjustly acquired from people, be they commoners or otherwise."
A group of them do not know how to read or write and do not know what is in the Torah or what it says. They have only lies which they heard from some of their leaders, and think it is the Torah revealed by Allah.
Il existe parmi les juifs une fraction qui ne connaît de la Torah que sa récitation sans comprendre ce à quoi elle appelle, n’ayant pour connaissances que les mensonges émis par leurs savants qu’ils attribuent à la Torah révélée par Allah.
Sebagian orang Yahudi tidak bisa membaca dan menulis. Mereka tidak tahu apa yang tertulis di dalam Taurat dan apa maksudnya. Yang mereka miliki hanyalah kebohongan-kebohongan yang mereka dengar dari para pembesar. Mereka mengira bahwa kebohongan-kebohongan itu adalah kitab suci Taurat yang diturunkan oleh Allah.
Među židovima ima skupina koja Tevrat uči jezikom, ali ne razumije ono na šta on ukazuje. Oni samo prenose laži koje su uzeli od svojih velikana, i misle da je to Tevrat, koji je Allah objavio.
Sự hủy diệt và hình phạt khắc nghiệt đang đợi những người này, những người mà họ đã viết ra kinh sách bằng chính bàn tay của họ rồi dối trá rằng đó là Kinh Sách đến từ nơi Allah mục đích chỉ để đổi chác điều chần lý với một giá rẻ mạt của thế gian như của cải vật chất và quyền hành. Sự hủy diệt và hình phạt khắc nghiệt dành cho họ bởi những điều mà bàn tay của họ đã viết ra để dối lừa Allah và sự hủy diệt và hình phạt khắc nghiệt dành cho họ bởi những lợi lộc tầm thường mà họ kiếm được.
Propast i žestoka kazna čekaju ove koji svojim rukama pišu knjigu a zatim kažu, lažući: "Ovo je od Allaha", kako bi istinu i slijeđenje istine zamijenili za bezvrijedne dunjalučke koristi, poput imetka i vlasti. Propast i žestoka kazna ih čekaju za ono što su svojim rukama napisali, i za njihove laži na Allaha. Propast i žestoka kazna ih čekaju za njihovo imetak i vlast koje dobijaju u zamjenu za ta njihova ružna djela.
"Maka kecelakaan besarlah bagi orang-orang yang menulis al-Kitab dengan tangan mereka sendiri,
lalu dikatakannya, 'Ini dari Allah', (dengan maksud) untuk memperoleh
keuntungan yang sedikit dengan perbuatan itu. Maka kecelakaan besarlah bagi mereka, akibat apa
yang ditulis oleh tangan mereka sendiri, dan kecelakaan besarlah bagi mereka, akibat apa yang
mereka kerja-kan." (Al-Baqarah: 79).
(79) Allah تعالى mengancam orang-orang yang merubah kitab suci yang
berkata tentang apa yang mereka rubah dan apa yang mereka tulis, ﴾ هَٰذَا مِنۡ عِندِ ٱللَّهِ
﴿ "Ini dari Allah." Ayat ini mengandung isyarat tentang menampakkan kebatilan dan menyembunyikan kebenaran, dan mereka melakukan hal itu dengan ilmu,﴾
لِيَشۡتَرُواْ بِهِۦ ثَمَنٗا قَلِيلٗاۖ ﴿ "untuk memperoleh keuntungan yang sedikit dengan perbuatan itu." Seluruh dunia dari awal hingga akhirnya merupakan keun-tungan yang sedikit (dibandingkan kitab suci Allah), lalu mereka menjadikan kebatilan mereka sebagai sekutu, yang mana mereka berburu dengannya harta benda dan apa pun yang ada di tangan manusia.
Dan mereka menzhalimi orang-orang tersebut dalam dua aspek, yaitu aspek mencampur adukkan agama mereka dan aspek mengambil harta mereka tanpa hak bahkan dengan cara yang paling batil. Hal itu[9] lebih besar dosanya daripada orang yang mengambilnya tanpa izin atau mencuri dan semacamnya. Oleh karena itu, Allah mengancam mereka dengan dua perkara tersebut, Allah berfirman, ﴾
فَوَيۡلٞ لَّهُم مِّمَّا كَتَبَتۡ أَيۡدِيهِمۡ ﴿ "Maka kecelakaan besarlah bagi mereka, akibat apa yang ditulis oleh tangan mereka sendiri," yaitu disebabkan perubahan dan kebatilan, ﴾
وَوَيۡلٞ لَّهُم مِّمَّا يَكۡسِبُونَ ﴿ "dan kece-lakaan besarlah bagi mereka, akibat apa yang
mereka kerjakan," disebab-kan harta. Kata وَيْلٌ itu bermakna azab yang keras dan kerugian, dan
termasuk di dalamnya adalah azab yang pedih.
Syaikhul Islam berkata ketika menyebutkan ayat-ayat ini, dari FirmanNya, "Apakah kamu masih
mengharapkan mereka akan percaya kepadamu, padahal segolongan dari mereka mendengar Firman
Allah, lalu mereka mengubahnya setelah mereka memahaminya, sedang mereka mengetahui? Dan apabila
mereka berjumpa dengan orang-orang yang beriman, mereka berkata, 'Kami pun telah beriman,'
tetapi apabila mereka berada sesama mereka saja, mereka berkata, 'Apakah kamu menceritakan
kepada mereka apa yang telah diterangkan Allah kepadamu, supaya de-ngan demikian mereka dapat
mengalahkan hujjahmu di hadapan Rabbmu; tidakkah kamu mengerti?' Tidakkah mereka mengetahui
bahwa Allah mengetahui segala yang mereka sembunyikan dan segala yang mereka nyatakan? Dan di
antara mereka ada yang buta huruf, tidak mengetahui al-Kitab (Taurat),
kecuali dongengan bohong belaka dan mereka hanya menduga-duga. Maka kecelakaan besarlah bagi
orang-orang yang menu-lis al-Kitab dengan tangan mereka sendiri, lalu dikatakannya, 'Ini dari
Allah,' (dengan maksud) untuk memperoleh keuntungan yang sedikit dengan
perbuatan itu. Maka kecelakaan besarlah bagi mereka, akibat dari apa yang mereka kerjakan."
"Sesungguhnya Allah تعالى mencela orang-orang yang merubah ayat-ayat dari makna-makna yang
dimaksudkan. Hal ini meliputi orang yang membawa (mengajarkan) al-Qur`an
dan as-Sunnah dengan dasar-dasar yang mereka buat dari bid'ah-bid'ah yang batil, dan Allah juga
mencela orang-orang yang tidak mengerti al-Kitab kecuali hanya dongeng bohong belaka, yang ini
juga meliputi orang yang meninggalkan tadabbur al-Qur`an dan dia tidak mengerti apa-apa kecuali
hanya sekedar membaca huruf-hurufnya saja, dan juga meliputi orang yang menulis sebuah karangan
dengan tangan-nya sendiri yang bertentangan dengan kitabullah demi sekedar mendapatkan faidah
dunia lalu dia berkata bahwa tulisan itu da-tangnya dari sisi Allah, seperti dia mengatakan,
'Inilah syariat dan agama itu, dan inilah makna al-Qur`an dan as-Sunnah, dan inilah
pemikiran[10] para salaf dan para ulama umat, inilah dasar-dasar agama
yang harus diyakini, baik secara wajib ain maupun kifayah.'
Dan juga meliputi orang yang menyembunyikan sesuatu yang telah dia ketahui dari al-Qur`an dan
as-Sunnah agar seseorang yang menyelisihinya tidak berhujjah dengannya atas kebenaran yang dia
katakan. Perkara-perkara seperti ini sangat banyak terjadi pada hamba-hamba hawa nafsu secara
umum -seperti ar-Rafidhah [dan al-Jahmiyah dan semacamnya dari pengikut-pengikut hawa nafsu dan ilmu kalam, dan pada pengikut hawa nafsu]-
dan secara khusus seperti juga banyak orang-orang yang bernisbat kepada para ahli fikih..."[11]
Sungguh, kebinasaan dan azab yang berat sedang menunggu orang-orang yang menulis kitab itu dengan tangan mereka sendiri, kemudian -secara dusta- mengatakan, “Ini berasal dari Allah,” dengan tujuan untuk menukar kebenaran dan keharusan mengikuti petunjuk dengan keuntungan dunia yang sedikit, seperti harta benda dan jabatan. Jadi, kebinasaan dan azab yang beratlah yang akan mereka dapatkan akibat tulisan tangan mereka sendiri yang mereka klaim secara dusta sebagai firman Allah. Kebinasaan dan azab yang berat juga akan mereka dapatkan terkait harta benda dan jabatan yang mereka peroleh dari kebohongan tersebut.
Kaya kapahamakan at pagdurusang matindi ay naghihintay sa mga sumusulat na ito ng kasulatan sa pamamagitan ng mga kamay nila. Pagkatapos nagsasabi sila ng isang kasinungalingan: "Ito ay mula sa ganang kay Allāh upang magpalit sila sa katotohanan at pagsunod sa patnubay sa isang halagang kakarampot sa Mundo tulad ng salapi at katungkulan. Kaya kapahamakan at pagdurusang matindi ay ukol sa kanila dahil sa isinulat ng mga kamay nila mula sa pagsisinungaling nila laban kay Allāh. Kapahamakan at pagdurusang matindi ay ukol sa kanila dahil sa nakakamit nila sa likod niyon na salapi at katungkulan.
Distruzione e dura punizione attendono coloro che scrivono il Libro con le propri mani e poi dicono, mentendo: "Questo proviene da Allāh" per barattare la verità e la retta via ad un prezzo vile, nella vita terrena, come il denaro e il potere; e distruzione e dura punizione per quello che le loro mani hanno scritto e per le loro menzogne sul conto di Allāh, e distruzione e dura punizione per il denaro e il potere che otterranno.
Kitab'ı elleriyle yazanları şiddetli bir azap ve helak beklemektedir. Sonra da doğru yola ittiba etmeyi ve hak olanı, dünyada yöneticilik ve mal sahibi olmak gibi az bir paha karşılığında satarak değiştirmek için yalan söyleyerek: «Bu, Allah katındandır» derler. Allah adına yalan söyleyip elleriyle yazdıklarından dolayı onlar için şiddetli bir azap ve helak vardır. Bunun akabinde kazandıkları yöneticilik ve maldan dolayı onlar için şiddetli bir azap ve helak vardır.
La perdition et un châtiment terrible attendent donc ceux qui écrivent un livre de leurs mains puis disent mensongèrement qu’il provient d’Allah. Ils troquent la vérité et le suivi de la guidée au profit d’avantages méprisables de ce bas monde comme la richesse et le pouvoir. La perdition et un châtiment terrible les attendent donc pour ce qu’ils ont écrit de leurs mains et attribué mensongèrement à Allah, ainsi que pour les avantages méprisables qu’ils tirent de cela à l’instar de la richesse et du pouvoir.
79- Kendi elleri ile Kitab’ı yazıp da sonra az bir paha karşılığında onu satabilmek için “Bu Allah’ın katındandır” diyenlere veyl olsun! Veyl olsun ellerinin
yazdıkları yüzünden onlara, veyl olsun kazandıkları yüzünden onlara!
79. Yüce Allah, Kitab’ı tahrif edip de bu tahriflerine ve tahrif edip yazdıklarına “Bu Allah katındandır” diyen kimseleri tehdit etmektedir. Çünkü onların bu
yaptıklarında batılı ızhar, hakkı gizlemek vardır ve onlar bunu bilerek ve “az bir paha karşılığında onu satabilmek için”
yapmışlardır. Dünya -başından sonuna kadar sahip olduğu bütün değerleri ile- az bir pahadır.
Bunlar uydurdukları batılları, insanların elinde bulunanları avlayabilecekleri bir ağa
dönüştürmüşlerdir. Böylelikle onlara iki türlü zulüm etmiş oldular: Bir
taraftan dinlerini batıllar karıştırarak bozmuşlar, diğer taraftan da haksız yere aksine tamamen
batıl bir yolla mallarını almışlardır ki bu, gasp yoluyla, hırsızlık yaparak veya buna benzer
yollarla başkalarının malını almaktan çok daha büyük bir vebaldir. Bu iki tutumlarından dolayı
Allah bu kimseleri tehdit ederek; “Veyl olsun ellerinin yazdıkları yüzünden onlara”
yani yaptıkları tahrif ve batıldan dolayı ve “veyl olsun kazandıkları”
mallar “yüzünden onlara!”“Veyl”, şiddetli azap ve pişmanlık demek olup, muhtevası içerisinde oldukça ağır tehdit de vardır.
Şeyhu’l-İslâm (İbn Teymiyye) Yüce Allah'ın: “Şimdi bunların size inanacaklarını mı ümit ediyorsunuz?”(75. âyet)ten itibaren; “veyl olsun kazandıkları yüzünden onlara!”
buyruğuna kadar olan ayetleri zikrettikten sonra şöyle demiştir: “Allah kelimeleri yerlerinden oynatan tahrifçileri yermektedir. Bu Kitab ve Sünneti aslı olmayan batıl bid’atlere göre yorumlayanları da içine almaktadır. Ayrıca Kitab’dan kuruntudan başka bir şey bilmeyenleri de yermektedir ki bu da Kur’ân’ı dikkatle düşünmeyi terk etmeyi ve harflerini okumanın dışında ondan hiçbir şey bilmemeyi de kapsar. Aynı şekilde bu, dünyalık elde etmek için Allah’ın Kitab’ına aykırı bir şey yazıp da “Bu, Allah’ın katındandır”
diyen kimseleri de kapsamaktadır. Mesela (böyle bir şey yazıp da)“İşte Şeriat ve din budur, Kitab ve Sünnet’in ihtiva ettiği mana budur. Selefin ve imamların söyledikleri bunlardır. Gerek farz-ı ayn, gerekse kifaye yoluyla inanılması gereken dinin esasları bunlardır”
demek böyledir. Yine bu âyetler kendisine muhalif olan kimse delil olarak kulanmasın diye sahip
olduğu Kitab ve Sünnet bilgisini saklayanları da kapsar. Bu gibi hususlar genel olarak
Rafızîler, Cehmiyye vb. gibi çeşitli bidat ve kelam ehli arasında, özel olarak da fukahaya
mensup olan birçok kimse arasında çokça rastlanılan durumlardır.”
La perdición y un terrible castigo es lo que les espera a aquellos que escribieron con sus manos y luego mintieron diciendo que provenía de Al‑lah. Alteraron la verdad y la guía a cambio de beneficios de este mundo como la riqueza y el poder. La perdición y un terrible castigo les aguardan por lo que han escrito con sus manos y luego atribuyeron a Al‑lah, así como por las ventajas despreciables que obtuvieron de ello.
Misery and great suffering awaits those who write the scripture with their own hands, and then say, falsely, that it comes from Allah, exchanging the truth and guidance for a small gain in this world, such as money or leadership. They will experience misery and suffering because of what their hands have written, through which they told lies about Allah, and for whatever wealth or leadership they may gain through these lies.
The claim of the Jews that they would not be sent to Hell for their sins, or, if at all, only for a few days, has been interpreted by the Commentators in different ways. One of them is as follows:-
The principle is common to all the Shari'ahs that if a believer commits sins, he will receive a punishment in Hell for some time and in accordance with the degree and nature of his sins, but as he possesses 'Iman ایمان (faith), he will not be assigned to Hell for ever, and will be released after having served his term. Now, the argument on which the assertion of the Jews was based was that since the Shari ah of Sayyidna Musa (Moses علیہ السلام) had not, in their view, been abrogated, they were true believers (Mumins مؤمنین ), and had not turned into infidels (Kafirs) by denying the prophethood of Sayyidna ` Isa (علیہ السلام) (Jesus ( and of Sayyidna Muhammad ﷺ ; hence - so the argument ran - if they were sent to Hell in punishment of some sin, they would again' be taken out after a few days. This false assertion is, thus based on another false assertion. The Torah never declares that the Shari` ah of Sayyidna Musa (علیہ السلام) is meant to last forever. To claim perpetuity for it is an unfounded and false assertion, and hence the Jews who made such a claim and denied the prophethood of Sayyidna ` Isa (علیہ السلام) and of Sayyidna Muhammad ﷺ ، must on account of this denial be held to be infidels and disbelievers (Kafirs کفار ). And no Book of Allah holds out to the infidels the promise that they would be released from Hell after a while. The present verse refers to such a promise as the "pledge" of Allah. Since Allah has never made such a promise, it goes to show that the Jews were making a baseless claim.
80- Onlar bir de “Sayılı bir kaç gün dışında bize asla ateş dokunmaz”
dediler. De ki:“Buna dair Allah’tan bir ahit mi aldınız -ki eğer öyleyse Allah asla ahdinden dönmez- yoksa Allah’a karşı bilmediğiniz şeyler mi söylüyorsunuz?”
81- Hayır, kim bir kötülük işler ve günahı kendisini çepeçevre kuşatırsa, işte onlar cehennem
ehlidir. Onlar orada ebedî kalacaklardır.
82- İman edip salih ameller işleyenlere gelince onlar da cennet ehlidir. Onlar orada ebedî
kalacaklardır.
80. “Onlar bir de “Sayılı bir kaç gün dışında bize asla ateş dokunmaz”
dediler” Yüce Allah önce onların çirkin işlerini söz konusu etmiş, daha sonra -buna rağmen-
kendilerini övüp temize çıkardıklarını, Allah’ın azabından kurtulacaklarına ve onun mükâfatını
elde edeceklerine dair kendileri lehlerine tanıklık ettiklerini ve “sayılı bir kaç gün”
yani parmakla sayılabilecek kadar pek az günün dışında ateş azabının kendilerine dokunmayacağını
söylediklerini, böylelikle hem kötülükleri hem de Allah’ın azabından yana kendilerini güvende
hissetme yanlışını bir araya topladıklarını zikretmektedir. Bu, kuru bir iddiadan ibaret olduğundan dolayı Yüce Allah onları reddederek şöyle buyurmaktadır:
Ey Peygamber, onlara “De ki: Buna dair Allah’tan bir ahit mi aldınız?”
Yani Allah'a iman ettiniz, Peygamberine de iman ve itaat ettiniz de Allah ile aranızda bir ahit
mi oluştu? Zira hiçbir şekilde değişmeyecek ve kişinin kurtuluşunu gerekli kılan ahit işte
budur. “Yoksa Allah’a karşı bilmediğiniz şeyler mi söylüyorsunuz?” Yüce
Allah bu buyruğu ile onların ileri sürdükleri bu iddianın doğru olmasının bir üçüncüsü
bulunmayan bu iki şıktan birisine bağlı olduğunu haber vermektedir: Ya onlar Allah katında bir
ahit almış olmalıdırlar ki o zaman bu iddiaları doğru olur yahut da Allah’a iftira etmektedirler
ki o zaman bu iddiaları yalandır. Bu ise onların en ileri derecede rezil-rüsva olmalarını ve
azaba uğratılmalarını gerektirir. Allah katında bir ahitlerinin olmadığı, durumlarının
bilinmesi, pek çok Peygamberi yalanlamaları, hatta o Peygamberlerden bir kısmını öldürmeleri,
Allah’a itaatten çıkmaları ve ahitlerini bozmaları ile açığa çıkmıştır. Böylece kaçınılmaz bir
sonuç olarak onların Allah’a yalan uyduran, iftira düzen kimseler oldukları, Allah’a karşı
bilmedikleri şeyleri söyledikleri meydana çıkmaktadır. O’nun hakkında bilgisizce bir şey
söylemek ise haramların en büyüklerinden, çirkinliklerin en kötü olanlarındandır.
81. Daha sonra Yüce Allah herkesi içine alan umumi bir hükmü zikretmektedir ki bu hükme
İsrailoğulları da, başkaları da dahildir. O hüküm, helak olanların ve kurtulanların vasıflarına
dair, kendisinden başka hiçbir hükmün olmadığı, bu konuda ortaya atılan kuruntuları ve iddiaları
da geçersiz kılan bir hükümdür. Yüce Allah bu hükmü söz konusu ederek şöyle buyurmaktadır:“Hayır” yani durum sizin söz konusu ettiğiniz gibi değildir. Sizin bu sözünüzün gerçek bir değeri yoktur, ama “kim bir kötülük işler ve günahı kendisini çepeçevre kuşatırsa”
Burada “سيئة / kötülük” kelimesi şart cümlesi içerisinde gelen nekire
(belirtisiz) bir isim olduğundan dolayı, hem şirki, hem de şirkten aşağı
bütün günahları kapsamına alır. Ancak buradaki kasıt, şirktir. Zira Yüce Allah’ın:“ve günahı kendisini çepeçevre kuşatırsa” buyruğu bunun delilidir. “Günahın çepeçevre kuşatması”ndan kasıt işleyenin, hiçbir çıkış ve
kurtuluş bulamayacağı şekilde etrafını kuşatması demektir ki bu da ancak şirk olabilir. Çünkü
iman sahibi olan kişiyi hiçbir günah çepeçevre kuşatamaz. “işte onlar cehennem ehlidir. Onlar orada ebedî kalacaklardır.”
Hariciler bu âyeti büyük günah işleyenin kâfir olacağına delil göstermişlerdir. Görüldüğü gibi
aslında bu, aleyhlerinde bir delildir. Çünkü âyetin şirk hakkında olduğu açıkça ortadadır. İşte
herhangi bir âyeti yahut sahih bir hadisi kendi batıl görüşüne delil gösteren ve batıl peşinde
olan her bir kişinin, delil diye gösterdiği o buyrukta aleyhine bir delil bulunması -burada da
görüldüğü gibi- kaçınılmaz bir husustur.
82. Allah’a, meleklerine, kitaplarına, peygamberlerine ve Âhiret Gününe “iman edip salih ameller işleyenlere gelince...”
Amellerin salih olması ancak iki şartın bulunması ile mümkündür: Allah rızası için ihlâsla
yapılmış olmaları ve Allah Rasûlü’nün Sünnetine tâbî olarak yapılmaları. Bu iki âyetin özü şudur:
Kurtuluşa erenler ve umdukları mükâfaatı elde edecek olanlar iman ve salih amel işleyenlerdir.
Helâk olacak ve Cehennem halkından olacaklar ise Allah’a şirk koşan, O’nu inkar edenlerdir.
-Kibir ve yalan ile-: Ateş bize dokunmayacak ve bir kaç sayılı gün dışında ona girmeyeceğiz dediler. -Ey Peygamber- bunlara de ki: Allah'dan bu husus hakkında kesin bir söz mü aldınız? Eğer böyle ise; şüphesiz ki Allah vaadinden dönmez. Yoksa siz -bilmediğiniz halde-yalan ve sahtekârlıkla- Allah adına mı konuşuyorsunuz?
Ils dirent, emplis de mensonge et d’égarement:
Nous ne resterons en Enfer que durant quelques jours.
Dis-leur ô Prophète:
Avez-vous obtenu une promesse ferme d’Allah à ce propos ? Si cela est le cas, Allah ne manque jamais à Son engagement, ou dites-vous en conjecturant et mentant sur Allah, ce que vous ne savez pas ?
They say, falsely, that the fire of Hell will not touch them and they will not be in it except for a few days. Ask them, O Muhammad, if they have had a promise from Allah that this will be the case: if they have had a promise, then Allah will not break His contract; or ask them if they are saying about Allah what they do not know.
Mereka mengatakan -secara dusta dan palsu-, “Kami tidak akan tersentuh oleh api neraka dan kami tidak akan masuk ke dalam neraka kecuali hanya beberapa hari saja." Katakanlah -wahai Nabi- kepada mereka, “Apakah kalian menerima janji yang kuat dari Allah terkait hal itu? Jika kalian memang memiliki janji tersebut, sesungguhnya Allah tidak akan melanggar janji-Nya; ataukah kalian mengatakan atas nama Allah -secara dusta dan palsu- sesuatu yang tidak kalian ketahui kebenarannya?”
"Dan mereka berkata, 'Kami sekali-kali tidak akan disentuh oleh api neraka, kecuali selama
beberapa hari saja.' Katakanlah, 'Sudahkah kamu menerima janji dari Allah sehingga Allah tidak
akan memungkiri janjiNya, ataukah kamu hanya mengatakan terhadap Allah apa yang tidak kamu
ketahui?' (Bukan demikian) yang benar, barangsiapa berbuat dosa,
sedangkan ia telah diliputi oleh dosanya, mereka itulah penghuni neraka, mereka kekal di
dalamnya. Dan orang-orang yang beriman serta beramal shalih, mereka itu penghuni surga; mereka
kekal di dalamnya." (Al-Baqa-rah: 80-82).
(80) Allah menyebutkan tentang perbuatan-perbuatan me-reka yang buruk,
kemudian Allah menyebutkan -bersama dengan semua keburukan mereka tersebut- bahwasanya mereka
menyu-cikan diri mereka (baca: menyatakan diri bahwa mereka suci) dan
mereka mempersaksikan (memastikan) keselamatan bagi diri me-reka dari
azab Allah dan kemenangan dengan ganjaranNya, dan bahwasanya mereka tidak akan tersentuh oleh
api neraka kecuali hanya beberapa hari tertentu saja, maka artinya sangat sedikit yang dapat
dihitung oleh jari; mereka menyatukan antara dosa-dosa dengan rasa aman (dari azab).
Namun ketika semua itu hanyalah sebatas dugaan saja, Allah membantah mereka dalam FirmanNya, ﴾
قُلۡ ﴿ "Katakanlah" kepada mereka wahai Rasulullah ﷺ,﴾ أَتَّخَذۡتُمۡ
عِندَ ٱللَّهِ عَهۡدٗا ﴿ "Sudahkah kamu menerima janji dari Allah?" Yakni, dengan beriman kepadaNya, kepada Rasul-rasulNya dan dengan menaati keduanya, maka janji itu yang membawa keselamatan pelakunya yang tidak akan berubah dan tidak berganti, ﴾
أَمۡ تَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ ﴿ "ataukah kamu hanya mengatakan terhadap
Allah apa yang tidak kamu ketahui?" Lalu Allah تعالى mengabarkan bahwa kebenaran dugaan mereka
itu tergantung dari salah satu dari dua perkara tersebut yang tidak ada ketiganya.
Jika mereka telah menerima janji dari Allah hingga dugaan mereka adalah benar, atau mungkin
mereka hanya berkata bohong belaka hingga dugaan mereka itu hanyalah dusta dan hal itu men-jadi
lebih kuat dalam penghinaan dan siksaan bagi mereka, pada-hal telah diketahui dari sifat mereka
bahwasanya mereka belum menerima janji dari Allah karena banyaknya pendustaan mereka terhadap
para Nabi, hingga perkara mereka itu sampai kepada tin-dakan membunuh sekelompok dari para Nabi
di antara mereka. Dan karena penolakan mereka untuk taat kepada Allah dan pem-batalan mereka
terhadap perjanjian-perjanjian, maka jelas dan pastilah dengan semua itu kebohongan dan dusta
mereka yang berkata apa yang tidak mereka ketahui, dan berkata terhadap hal itu tanpa ilmu
termasuk hal yang diharamkan paling besar dan keburukan yang paling keji.
Kemudian Allah تعالى menyebutkan hukum yang bersifat umum untuk setiap orang, yang meliputi Bani
Israil maupun selain me-reka, yaitu suatu hukum yang tidak ada hukum yang sebanding dengannya,
yang bukan dongengan bohong belaka mereka dan dugaan-dugaan dengan perkara orang-orang yang
celaka dan orang-orang yang selamat, Allah berfirman, ﴾ بَلَىٰۚ ﴿ "Bukan demikian yang benar,"
yaitu bukanlah perkara itu seperti apa yang kalian se-butkan, karena ia hanyalah perkataan yang
tidak ada maknanya, akan tetapi,
(81) ﴾ مَن كَسَبَ سَيِّئَةٗ ﴿ "barangsiapa yang berbuat dosa," dengan kata berbentuk nakirah (umum) dalam susunan kalimat syarat, maka mencakup kesyirikan ataupun yang lainnya, walaupun maksudnya adalah kesyirikan, dalam hal ini dengan dasar dalil Firman Allah تعالى, ﴾
وَأَحَٰطَتۡ بِهِۦ خَطِيٓـَٔتُهُۥ ﴿ "Dan dia telah diliputi oleh dosa-nya," maksudnya pelakunya telah diliputi hingga dia tidak memi-liki jalan keluar, hal ini tidaklah lain kecuali kesyirikan saja, karena barangsiapa yang memiliki keimanan, maka dia tidak akan diliputi oleh kesalahannya. ﴾
فَأُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ ﴿ "Mereka itulah penghuni neraka,
mereka kekal di dalamnya." Orang-orang Khawarij berhujjah dengan ayat ini atas kufurnya pelaku
kemaksiatan, pada-hal ayat itu sebagai hujjah bantahan terhadap mereka sebagaimana yang jelas
Anda lihat, karena ayat itu sebenarnya jelas tentang kesyirikan. Demikianlah setiap pelaku
kebatilan selalu berhujjah dengan suatu ayat atau hadits yang shahih untuk memperkuat
perkataannya yang batil, sehingga dalil yang dipakainya berhujjah menjadi bantahan yang
melawannya.
(82) ﴾ وَٱلَّذِينَ ءَامَنُواْ ﴿ "Dan orang-orang yang beriman" kepada Allah, para malaikat, kitab-kitabNya, Rasul-rasulNya, dan Hari Akhir, ﴾
وَعَمِلُواْ ٱلصَّٰلِحَٰتِ ﴿ "serta beramal shalih," dan suatu amal itu tidak menjadi shalih kecuali dengan dua syarat:
Amal tersebut ikhlas hanya untuk Allah dan mengikuti Sunnah Rasulullah ﷺ.
Kesimpulan dari kedua ayat ini adalah bahwa orang-orang yang selamat dan berhasil adalah
orang-orang yang beriman dan beramal shalih, sedangkan orang-orang yang celaka (penghuni neraka)
adalah orang-orang yang musyrik kepada Allah dan kafir terhadapNya.
Họ (những người Do Thái) nói trong sự lừa dối và gian trá rằng họ sẽ không bao giờ phải chịu hình phạt trong Hỏa Ngục trừ một số ngày ít ỏi. Ngươi - Muhammad hãy bảo họ: Há các người khẳng định như thế là bởi vì các người đã nhận được lời hứa của Allah hay sao? Và chắc chắn sự việc không phải như vậy bởi Allah không bao giờ thất hứa. Hoặc chẳng lẽ các người muốn dối gạt cả Allah về những điều mà các ngươi không biết gì ư?
Kažu, lažući i obmanjujući: "Vatra nas neće pržiti osim nekoliko dana." Reci im, o Vjerovjesniče: "Da li ste za to od Allaha uzeli čvrsto obećanje? Ako jeste, onda će biti tako, jer Allah ne krši Svoja obećanja i zavjete, ili o Allahu govorite ono što ne znate, lažući?"
The Jews hope They will only remain in the Fire for a Few Days
Allah mentioned the claim of the Jews, that the Fire will only touch them for a few days, and then they will be saved from it. Allah refuted this claim by saying,
قُلْ أَتَّخَذْتُمْ عِندَ اللَّهِ عَهْدًا
(Say (O Muhammad to them): "Have you taken a covenant from Allah'). Hence, the Ayah proclaims, `if you had a promise from Allah for that, then Allah will never break His promise. However, such promise never existed. Rather, what you say, about Allah, you have no knowledge of and you thus utter a lie about Him.' Al-`Awfi said that Ibn `Abbas said about the Ayah,
وَقَالُواْ لَن تَمَسَّنَا النَّارُ إِلاَّ أَيَّامًا مَّعْدُودَةً
(And they (Jews) say, "The Fire shall not touch us but for a few numbered days."). "The Jews said, `The Fire will only touch us for forty days."' Others added that this was the period during which the Jews worshipped the calf.
(When Khaybar was conquered, a roasted poisoned sheep was presented to the Prophet as a gift (by the Jews). The Messenger of Allah ﷺ ordered, `Assemble before me all the Jews who were here.' The Jews were summoned and the Prophet said (to them), `Who is your father' They replied, `So-and-so.' He said, `You have lied; your father is so-and-so.' They said, `You have uttered the truth.' He said, `Will you now tell me the truth, if I ask you about something' They replied, `Yes, O Abul-Qasim; and if we should tell a lie, you will know our lie as you have about our fathers.' On that he asked, `Who are the people of the (Hell) Fire' They said, `We shall remain in the (Hell) Fire for a short period, and after that you will replace us in it.' The Prophet said, `May you be cursed and humiliated in it! By Allah, we shall never replace you in it.' Then he asked, `Will you tell me the truth if I ask you a question' They said, `Yes, O Abul-Qasim.' He asked, `Have you poisoned this sheep' They said, `Yes.' He asked, `What made you do so' They said, `We wanted to know if you were a liar, in which case we would get rid of you, and if you were a Prophet then the poison would not harm you.') Imam Ahmad, Al-Bukhari and An-Nasa'i recorded similarly.
E dissero, mentendo, con arroganza: "Il Fuoco non ci toccherà e non vi entreremo se non per pochi giorni". Di', o Profeta, a costoro: "Avete ricevuto, riguardo ciò, una promessa certa da parte di Allāh? Se è così, in verità Allāh Egli non manca alla Sua promessa, oppure dite menzogne e falsità sul conto di Allāh, riguardo cose che non conoscete?
En su extravío y llenos de falsedad, dijeron: “Solo permaneceremos en el Infierno por algunos días.” Al‑lah respondió: “Diles, Profeta: ¿han obtenido al respecto una promesa firme de Al‑lah? Si es así, Al‑lah no falta nunca a Sus promesas. ¿O acaso están conjeturando y mintiendo sobre Al‑lah y sobre aquello que no saben?”
Nagsabi sila nang pasinungaling at pahibang: "Hindi sasaling sa amin ang Apoy at hindi kami papasok doon maliban sa kakaunting araw." Sabihin mo, O Propeta, sa mga ito: "Nakatanggap kaya kayo hinggil doon ng isang pangakong binigyang-diin mula kay Allāh sapagkat kung nagkaroon kayo niyon, tunay na si Allāh ay hindi sumisira sa kasunduan sa Kanya; o na kayo ay nagsasabi hinggil kay Allāh ng isang kasinungalingan at isang kabulaanan na hindi ninyo nalalaman?"
La realtà non è come la immaginano costoro: In verità, Allāh punisce chiunque cada nel peccato della miscredenza, e i sui peccati lo circondano da ogni parte; li punirà facendoli entrare nel Fuoco, e vi resteranno per sempre.
¡No será como ellos lo imaginan! Al‑lah castigará a todos los que no hayan creído y serán acorralados por sus faltas. Los retribuirá arrojándolos al Infierno y allí los hará habitar eternamente.
Ang usapin ay hindi gaya ng hinahaka-haka ng mga ito sapagkat tunay na si Allāh ay magpaparusa sa bawat nagkamit ng masagwang gawa ng kawalang-pananampalataya at pumaligid sa kanya ang mga pagkakasala niya mula sa bawat dako. Gaganti Siya sa kanila dahil sa pagpasok sa Impiyerno at pananatili roon bilang mga mamamalagi roon magpakailanman.
It is not as they imagine. Allah repays those who reach the evil of disbelief, and whose disobedience dominates them, with suffering in the fire of Hell, where they will live eternally.
Durum asla onların zannettiği gibi değildir. Şüphesiz ki Allah, küfür içinde olan ve her taraftan günahlarının kendisini kuşattığı kimselere azap edecektir. Ateşe girmek ve orada kalmak ile onları cezalandıracaktır. Ve orada ebedî kalacaklardır.
Sự việc không như những gì mà họ đã khẳng định bởi chắc chắn Allah sẽ trừng phạt tất cả những ai làm tội lỗi từ những việc làm vô đức tin và tội lỗi đã vây quanh con người họ; họ chắc chắn sẽ bị đày trong Hỏa Ngục và sẽ vĩnh viễn sống trong đó không có ngày trở ra, đó là điều hiển nhiên dành cho họ.
Having refuted the claim of the Jews as baseless, the Holy Qur'an lays down the divine law in this regard. Those who commit evil deeds knowingly and deliberately so that evil takes hold of them completely, leaving no trace of goodness - such men shall go to the Hell, and live there forever, without any intermission or release. But those who believe in Allah and the Holy Prophet ﷺ - whose Shari` ah has now abrogated all the earlier Shari'ahs and who do good deeds in conformity with the Islamic Shari'ah, - it is these men who shall go to Paradise, and will live there forever.
Let us explain how evil can take hold of a man so completely that no trace of goodness is left. This kind of thing happens only to infidels (Kafirs کفار), and not to Muslims, even when they are sinners. For, no good deed on the part of an infidel is acceptable to Allah on account of his infidelity; even the good deeds he has done before his apostasy and infidelity are lost, and rendered null and void. That is why on the Day of Judgment, infidels will have to show nothing but evil, in punishment of which they shall live in Hell for ever. On the contrary, men of faith will, to begin with, have the greatest and highest good deed to their credit - namely, faith ('Iman ایمان) itself. Then, their secondary good deeds too are recorded in their account. So, they cannot be devoid of all goodness, and evil cannot be said to have taken hold of them completely.
In short, the infidel, according to this divine law, must always live in Hell. Since Sayyidna Musa (علیہ السلام) (Moses) was not the last prophet, but was followed by two other prophets, Sayyidna ` Isa (علیہ السلام) (Jesus) and Sayyidna Muhammad ﷺ ، the Jews turned into infidels by denying these two prophets. So, in accordance with this law, they too will be assigned to Hell for ever like other infidels, and their claim that they would be released from Hell after few days can now be seen to be totally false and baseless.
Nije onako kako su ovi umislili, Allah će kazniti svakog ko je bio nevjernik, i koga su njegovi grijesi okružili sa svake strane, i kaznit će ih bacanjem u Vatru i vječnim boravkom u njoj.
Allah says, the matter is not as you have wished and hoped it to be. Rather, whoever does an evil deed and abides purposefully in his error, coming on the Day of Resurrection with no good deeds, only evil deeds, then he will be among the people of the Fire.
وَالَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ
(And those who believe and do righteous good deeds) meaning, "They believe in Allah and His Messenger and perform the good deeds that conform with the Islamic Law. They shall be among the people of Paradise." Allah said in a similar statement,
لَّيْسَ بِأَمَـنِيِّكُمْ وَلا أَمَانِىِّ أَهْلِ الْكِتَـبِ مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ وَلاَ يَجِدْ لَهُ مِن دُونِ اللَّهِ وَلِيّاً وَلاَ نَصِيراً - وَمَن يَعْمَلْ مِنَ الصَّـلِحَـتَ مِن ذَكَرٍ أَوْ أُنثَى وَهُوَ مُؤْمِنٌ فَأُوْلَـئِكَ يَدْخُلُونَ الْجَنَّةَ وَلاَ يُظْلَمُونَ نَقِيراً
(It will not be in accordance with your desires (Muslims), nor those of the People of the Scripture (Jews and Christians), whosoever works evil, will have the recompense thereof, and he will not find any protector or helper besides Allah. And whoever does righteous good deeds, male or female, and is a (true) believer in the Oneness of Allah (Muslim), such will enter Paradise and not the least injustice, even the size of a Naqira (speck on the back of a date stone), will be done to them) (4: 123-124).
Also, Abu Hurayrah, Abu Wa'il, `Ata', and Al-Hasan said that,
وَأَحَـطَتْ بِهِ خَطِيـَـتُهُ
(And his sin has surrounded him) means, "His Shirk (polytheism) has surrounded him." Also, Al-A`mash reported from Abu Razin that Ar-Rabi` bin Khuthaym said,
وَأَحَـطَتْ بِهِ خَطِيـَـتُهُ
(And his sin has surrounded him), "Whoever dies before repenting from his wrongs." As-Suddi and Abu Razin said similarly. Abu Al-`Aliyah, Mujahid, Al-Hasan, Qatadah and Ar-Rabi` bin Anas said that,
وَأَحَـطَتْ بِهِ خَطِيـَـتُهُ
(And his sin has surrounded him) refers to major sins. All of these statements carry similar meanings, and Allah knows best.
When Small Sins gather, They bring about Destruction
Here we should mention the Hadith that Imam Ahmad recorded, in which `Abdullah bin Mas`ud said that the Messenger of Allah ﷺ said,
«إِيَّاكُمْ وَمُحَقَّرَاتِ الذُّنُوبِ فَإِنَّهُنَّ يَجْتَمِعْنَ عَلَى الرَّجُلِ حَتّى يُهْلِكْنَه»
(Beware of the belittled sins, because they gather on a person until they destroy him.)
He then said that the Messenger of Allah ﷺ gave them an example,
«كَمَثَلٍ قَوْمٍ نَزَلُوا بِأَرْضِ فَلَاةٍ، فَحَضَرَ صَنِيعُ الْقَوْمِ فَجَعَلَ الرَّجُلُ يَنْطَلِقُ فَيَجِيءُ بِالْعُودِ وَالرَّجُلُ يَجِيءُ بِالْعُودِ، حَتّى جَمَعُوا سَوَادًا وَأَجَّجُوا نَارًا فَأَنْضَجُوا مَا قَذَفُوا فِيهَا»
(This is the example of people who set up camp on a flat land, and then their servants came. One of them collected some wood and another man collected some wood until they collected a great deal. They then started a fire and cooked what they put on it.)
Muhammad bin Ishaq reported that Ibn `Abbas said that,
وَالَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ أُوْلَـئِكَ أَصْحَـبُ الْجَنَّةِ هُمْ فِيهَا خَـلِدُونَ
(And those who believe and do righteous good deeds, they are dwellers of Paradise, they will dwell therein forever) "Whoever believes in what you (Jews) did not believe in and implements what you refrained from implementing of Muhammad's ﷺ religion, shall acquire Paradise for eternity. Allah stated that the recompense for good or evil works shall remain with its people for eternity. "
Masalahnya tidak seperti yang mereka kira karena Allah akan mengazab semua orang yang melakukan dosa kufur dan dosa-dosanya mengelilinginya dari segala penjuru. Lalu Allah akan membalas dosa-dosa mereka itu dengan memasukkan mereka ke dalam neraka, mereka tinggal di dalamnya untuk selama-lamanya.
Cela n’aura pas lieu comme se l’imaginent ces gens ! Allah châtiera tous ceux qui auront mécru et leurs fautes les cerneront de toutes parts. Il les rétribuera en les jetant en Enfer et en les y faisant demeurer éternellement.
Sebaliknya, orang-orang yang beriman kepada Allah dan Rasul-Nya dan menjalankan amal saleh, ganjaran mereka di sisi Allah ialah masuk ke dalam surga dan menetap di dalamnya untuk selama-lamanya.
The Arabic word for ‘false notions’ is amani. According to Ibn ‘Abbas, Fara’ and Mujahid—some of the most reliable of the Quranic commentators—the word refers to the mythical tales invented by Jewish scholars. The overall aim of these stories was to prove that Paradise was reserved for the Jews. Added to this, statements in support of the theory that the Jews were God’s ‘chosen people’ were attributed to venerated Jewish saints. It was made out that certain magical properties were inherent in their religion, ensuring salvation by virtue of mere adherence to the run-of-the-mill rites of Judaism. Such sacred recipes for cheap salvation are very attractive to the masses, for they give credence to the popular notion based on wishful thinking that there is no need to discipline oneself—no need to lead a responsible life; superstitious charms and magical remedies are enough to cure one’s spiritual ills and have one admitted to heaven. The scholars who taught these tales, attributing them to past saints, became highly regarded for the theories they expounded were designed to win popular support. Facilitation of eternal salvation became for them a lucrative source of worldly income. People flocked to support them. They were showered with offerings, for they ushered others along the path to a paradise that did not have to be earned; in return they received worldly wealth that they did not have to labour for. This has been a failing in the people of the Book in every age. They wanted to live in a dream world, thinking that they had no obligations save the perfunctory performance of certain empty rituals, and deluding themselves into believing that they had certain inalienable rights given by God. Such people cannot accept the call of true religion, for truth demolishes all their wishful thinking, and makes them face the stark realities of life.
Ceux qui auront cru en Allah et en Son Messager et auront accompli de bonnes œuvres, Allah les récompensera en leur permettant d’entrer au Paradis où ils demeureront éternellement.
Oni koji su u Allaha i Njegovog Poslanika povjerovali, i koji su dobra djela radili, ući će u džennet i vječno u njemu ostati, kao nagrada za ono što su činili.
Những người có đức tin nơi Allah và nơi vị Thiên Sứ của Ngài đồng thời làm việc thiện tốt và hành đạo thì phần thưởng của họ nơi Allah là Thiên Đàng, họ sẽ vào sống mãi trong đó, và đó là điều hiển nhiên dành cho họ.
Ang mga sumampalataya kay Allāh at sa Sugo Niya at gumawa ng mga gawang maayos, ang gantimpala sa kanila sa ganang kay Allāh ay pagpasok sa Paraiso at pananatili roon bilang mga mamamalagi roon magpakailanman.
E coloro che hanno creduto in Allāh e nel suo Messaggero e che hanno compiuto opere buone, la loro ricompensa presso Allāh è l'ingresso in Paradiso, e vi resteranno per sempre.
A aquellos que hayan creído en Al‑lah y en Su Mensajero y hayan realizado buenas obras, Al‑lah los recompensará permitiéndoles entrar al Paraíso donde habitarán eternamente.
Allah'a ve resulüne iman eden ve salih amel işleyen kimselerin sevabı Allah'ın katındadır. Bu sevap, cennete girmek ve orada daimî kalmaktır. Orada ebedî kalacaklarıdır.
So those who have faith in Allah and His Prophet, and do good, will be rewarded with entry into the Garden, where they will live eternally.
The Covenant that Allah took from the Children of Israel
Allah reminded the Children of Israel of the commandments that He gave them, and the covenants that He took from them to abide by those commands, and how they intentionally and knowingly turned away from all of that. Allah commanded them to worship Him and to associate none with Him in worship, just as He has commanded all of His creatures, for this is why Allah created them. Allah said,
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلاَّ نُوحِى إِلَيْهِ أَنَّهُ لا إِلَـهَ إِلاَّ أَنَاْ فَاعْبُدُونِ
(And We did not send any Messenger before you (O Muhammad ) but We revealed to him (saying): La ilaha illa Ana none has the right to be worshipped but I (Allah), so worship Me (alone and none else)) (21:25), and,
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ
(And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): "Worship Allah (alone), and avoid the Taghut (all false deities,)) (16:36).
This is the highest and most important right, that is, Allah's right that He be worshipped alone without partners.
After that comes the right of the creatures, foremost, the right of the parents. Allah usually mentions the rights of the parents along with His rights. For instance, Allah said,
أَنِ اشْكُرْ لِى وَلِوَلِدَيْكَ إِلَىَّ الْمَصِيرُ
(Give thanks to Me and to your parents. Unto Me is the final destination) (31:14). Also, Allah said,
وَقَضَى رَبُّكَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّـهُ وَبِالْوَلِدَيْنِ إِحْسَـناً
(And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents) (17:23), until,
وَءَاتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ
(And give to the kinsman his due and to the Miskin (poor) and to the wayfarer) (17:26). The Two Sahihs record that Ibn Mas`ud said,
قُلْتُ:
«يَا رَسُولَ اللهِ أيُّ الْعَمَل أَفْضَلُ؟ قَالَ:
«الصَّلَاةُ عَلى وَقْتِهَا»
قُلْتُ: ثُمَّ أَيٌّ؟ قَالَ:
«بِرُّ الْوَالِدَيْن»
قُلْتُ: ثُمَّ أَيٌّ؟ قَالَ:
«الْجِهَادُ فِي سَبِيلِ الله»
(I said, `O Messenger of Allah! What is the best deed' He said, `Performing the prayer on time.' I said, 'Then what' He said, `Being kind to one's parents.' I said, `Then what' He said, `Jihad in the cause of Allah.')
Allah then said,
وَالْيَتَـمَى
(and to orphans) meaning, the young who have no fathers to fend for them.
وَالْمَسَـكِينُ
(and Al-Masakin (the poor)), plural for Miskin, the one who does not find what he needs to spend on himself and his family. We will discuss these categories when we explain the Ayah of Surat An-Nisa` where Allah said,
وَاعْبُدُواْ اللَّهَ وَلاَ تُشْرِكُواْ بِهِ شَيْئاً وَبِالْوَلِدَيْنِ إِحْسَـناً
(Worship Allah and join none with Him (in worship); and do good to parents) (4:36).
Allah's statement,
وَقُولُواْ لِلنَّاسِ حُسْنًا
(and speak good to people) meaning, say good words to them and be lenient with them, this includes commanding good and forbidding evil. Al-Hasan Al-Basri commented on Allah's statement,
وَقُولُواْ لِلنَّاسِ حُسْنًا
(and speak good to people), ".`The good saying' means commanding good and forbidding evil, and being patient and forgiving. The `good words to people', as Allah commanded, also includes every good type of behavior that Allah is pleased with." Imam Ahmad narrated that Abu Dharr said that the Prophet said,
«لَا تَحْقِرَنَّ مِنَ الْمَعْرُوفِ شَيْئًا وَإِنْ لَمْ تَجِدْ فَالْقَ أَخَاكَ بِوَجْهٍ مُنْطَلِق»
(Do not belittle any form of righteousness, and even if you did not find any good deed except meeting your brother with a smiling face, then do so.)
This Hadith was also collected by Muslim in his Sahih and At-Tirmidhi, who graded it Sahih.
Allah commands the servants to say good words to people, after He commanded them to be kind to them, thereby mentioning two categories of manners: good speech and good actions. He then emphasized the command to worship Him and the command to do good, ordaining the prayer and the Zakah,
وَأَقِيمُواْ الصَّلوةَ وَآتُواْ الزَّكَوةَ
(and perform As-Salah and give Zakah). Allah informed us that the People of the Book, except for a few among them, ignored these orders, that is, they knowingly and intentionally abandoned them. Allah ordered this Ummah similarly in Surat An-Nisa' when He said,
وَاعْبُدُواْ اللَّهَ وَلاَ تُشْرِكُواْ بِهِ شَيْئاً وَبِالْوَلِدَيْنِ إِحْسَـناً وَبِذِى الْقُرْبَى وَالْيَتَـمَى وَالْمَسَـكِينِ وَالْجَارِ ذِى الْقُرْبَى وَالْجَارِ الْجُنُبِ وَالصَّـحِبِ بِالجَنْبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَـنُكُمْ إِنَّ اللَّهَ لاَ يُحِبُّ مَن كَانَ مُخْتَالاً فَخُوراً
(Worship Allah and join none with Him (in worship); and do good to parents, kinsfolk, orphans, Al-Masakin (the poor), the neighbor who is near of kin, the neighbor who is a stranger, the companion by your side, the wayfarer (you meet), and those (servants) whom your right hands possess. Verily, Allah does not like such as are proud and boastful) (4:36).
Of these orders, this Ummah has practiced what no other nation before it has, and all praise is due to Allah.
-Ey İsrailoğulları- Allah'ı birleyip, onunla birlikte kimseye ibadet etmemeniz, ana-babaya, akrabaya, yetimlere, yoksullara, ihtiyaç sahiplerine iyilikte bulunmanız, insanlara güzel söz söylemeniz, şiddet ve kabalık yapmadan iyiliği emredip kötülüğü yasaklamanız, size emrettiğimiz şekilde namazı tastamam kılmanız, hak eden kimselere gönül rahatlığıyla zekâtı vermeniz hususunda sizden aldığımız o sapasağlam sözü hatırlayın. Sizden aldığımız bu sözden sonra Allah'a verdiği ahdini ve sözünü tutup Yüce Allah'ın koruduğu kimseler hariç sözünüzü tutmayıp yüz çevirerek ondan vazgeçtiniz.
Remember the promise made between Allah and the Israelites: to worship Him alone; to be kind to parents, relatives, orphans and the poor; to say good words to people, telling them to do what is right and not what is wrong, without harshness or severity; to perform the prayer as instructed; and to give Zakat to those who have a right to it. But all they did after making this promise was to turn away, rejecting the promise they had made.
83- Hani İsrailoğullarından “Allah’tan başkasına ibadet etmeyeceksiniz, anneye babaya, akrabaya, yetimlere ve yoksullara iyilik yapacaksınız”
diye söz almış ve “İnsanlara güzel söz söyleyin, namazı dosdoğru kılın, zekâtı verin”(diye emretmiştik). Sonra içinizden pek azınız hariç (sözünüzden)
dönüp büsbütün yüz çevirdiniz.
83. İşte bunlar Yüce Allah’ın bütün şeriatlarda emrettiği dinin esasları arasındadır. Çünkü
bunlar her zaman ve her mekânda genel maslahatları kapsayan hükümlerdir. Bu bakımdan dinin aslı
(itikadî hükümleri) gibi bunlar hakkında da nesih söz konusu olmaz. Bundan dolayı Yüce Allah:“Hiç bir şeyi ortak tutmadan (yalnız) Allah’a ibadet edin...”(en-Nisa, 4/36) buyruğunda ve devamında bize de aynı şeyleri
emretmektedir.
“Hani İsrailoğullarından… söz almıştık” İşte bu onların katılıkları
yüzündendir. Onlara her bir emir verildiğinde isyana kalkıştılar. Ancak ağır ahitler ve
pekiştirilmiş sözler alındıktan sonra onu kabule yanaşıyorlardı. “Allah’tan başkasına ibadet etmeyeceksiniz!”
Bu, yalnızca Allah’a ibadet etmeyi emretmekte ve O’na ortak koşmayı yasaklamaktadır. İşte bu,
dinin aslıdır. Eğer bu temele bağlı olarak yapılmayacak olursa, hiç bir iyi amel kabul olmaz.
Zira bu, Allah’ın kulları üzerindeki bir hakkıdır. Daha sonra Yüce Allah şöyle buyurmaktadır:“anneye babaya, akrabaya, yetimlere ve yoksullara iyilik yapacaksınız.”
Yani anneye babaya güzel bir şekilde davranın, iyilik edin. Bu buyruk gerek sözlü gerekse fiili
her türlü iyi davranışı kapsamaktadır. Ayrıca anne babaya kötülük yapmayı veya onlara iyilikte
bulunmayı terk ederek kötülük yapmayı da yasaklamaktadır. Çünkü farz olan, onlara iyilik
yapmaktır, bir şeyin emredilmesi ise onun zıddı olan şeylerin yasaklanması demektir. İyiliğin zıddı ise iki şeydir: Birincisi kötülük yapmaktır ki bu daha
büyük bir günahtır. İkincisi ise kötülük yapmaksızın onlara iyilik yapmayı terk etmektir. Bu da
haramdır, ancak birinci türle aynı kabul edilmemesi gerekir. Aynı şekilde akraba, yetimler ve
yoksulların gözetilmesi, onlara iyilik yapılması hakkında da bu söylediklerimiz aynen söz
konusudur. İyiliğin ayrıntılı şekilde sayılıp dökülmesi mümkün değildir. Bu yüzden iyilik ancak
-az önce geçtiği gibi- tarif edilebilir. Daha sonra Yüce Allah genel olarak bütün insanlara iyilikte bulunmayı emrederek:“İnsanlara güzel söyleyin” diye buyurmaktadır. İnsanlara güzel
söylemenin kapsamına iyiliği emredip kötülükten alıkoymak, ilim öğretmek, selamlaşmayı
yaygınlaştırmak, tatlı dillilik ve buna benzer her türlü hoş söz girer. İnsan malıyla bütün
insanları gözetemeyeceğinden dolayı ona her bir yaratılmışa iyilik yapmaya güç yetirebileceği
bir emir verilmiştir. Bu da sözlü olarak iyilik yapmaktır. İnsanlara -hatta kâfirlere dahi- kötü
söz söylemenin yasak kılınması da bunun kapsamına girmektedir. Bundan dolayı Yüce Allah:“Aralarından zulmedenler müstesna olmak üzere Kitab ehli ile ancak en güzel yolla mücadele edin”(el-Ankebut, 29/46) diye buyurmaktadır. Yüce Allah’ın kullarından sahip
olmalarını istediği âdâb arasında söz ve fiillerde nezih olmak, çirkin ve seviyesiz sözler
söylememek, sövmekten ve anlamsız tartışmalarda bulunmaktan kaçınmak da vardır. Bunun yerine
insan güzel ahlak sahibi, yumuşak huylu, herkesle güzel geçinen, insanların kendisine
verebilecekleri eziyetlere karşı sabreden ve bütün bunları Allah’ın emrine uymak ve onun
mükâfatını elde etmek üzere yapan bir kimse olmalıdır.
Daha sonra Yüce Allah İsrailoğullarına namaz kılmalarını ve zekât vermelerini emretmektedir.
Çünkü önceden de geçtiği üzere namaz, mabud olan Allah’a ihlâsla ibadeti, zekât da Allah’ın
kullarına iyilikte bulunmayı içerir. Aklı başında basiret sahibi bir kimse bu güzel emirler
hakkında ibretle düşünecek olursa, bunların Allah’ın kullarına ihsanının bir parçası olduğunu
anlar. Allah’ın bu emirleri onlara vermekle onlara lütufta bulunduğunu kavrar. İşte Allah
sizlere bu emirleri verdikten ve sizden birtakım ahitler aldıktan sonra “Sonra içinizden pek azınız hariç (sözünüzden) dönüp büsbütün yüz çevirdiniz.” Ve bu yüz çevirmeniz
bir daha dönmemek üzere olmuştu. Çünkü bir kimse yüz çevirdiği şeye sonradan dönmek niyeti ile
de yüz çevirebilir. Bunların ise tekrar bu emirlere geri dönme arzuları yoktu. Allah’ın
tevfikinden mahrum kalmaktan Allah’a sığınırız. Yüce Allah’ın:“pek azınız hariç” buyruğu bir istisnadır ki, onların hepsinin yüz
çevirdikleri kanaati doğmasın. Böylelikle Yüce Allah az bir bölümünü Allah’ın sözlerinden
dönmekten koruduğunu ve onlara sebat vermiş olduğunu haber vermektedir.
This verse speaks of the pledge which Allah had made the Israelites take, and the few people it refers to as having been true to the pledge were those who acted upon the Shari'ah of Sayyidna Musa (علیہ السلام) (Moses) as long as it was in force, and when it was abrogated, followed the Shari` ah of Sayyidna Muhammad ﷺ .
Injunctions and related considerations
(1) This verse brings out the basic elements common to Islam and all the earlier Shari` ah: Tauhid توحید (the doctrine of Unity or Oneness); service to one's parents, relations, orphans and the needy; being gentle in speaking to all human beings; Salah نماز and Zakah زکاۃ .
(2) The verse asks us to adopt a gentle tone and an open-hearted manner in speaking to others, whether they are good or evil, pious or impious, orthodox or aberrant, followers of Sunnah or adherents to partitive innovations in it. In religious matter, however, one should not try to hide the truth for the sake of pleasing people or of winning their approval. The Holy Qur'an tells us that when Allah sent Sayyidna Musa and Sayyidna Harun (Moses and Aaron) (علیہم السلام) to the Pharaoh فرعون ، He instructed them to use gentle and soft words (20:42). None of us who addresses another today can be superior to Sayyidna Musa (علیہ السلام) ، nor can the man addressed be viler than the Pharaoh فرعون .
Talha ibn ` Umar recounts that once he said to the great master of the Sciences of Exegesis and Hadith, 'At-a' عطاء ، "One can see around you people who are not quite orthodox in their beliefs. As for me, I am rather short-tempered. If such people come to me, I deal with them harshly." ` Ata' replied, "Do not behave like this," and, reciting the present verse, he added, Allah has commanded us to speak to people politely. When Jews and Christians all are to be treated like this, would this commandment not apply to a Muslim, no matter what kind of a man he is?" (Qurtubi)
Hãy nhớ lại hỡi người dân Israel về một giao ước chắc chắn mà TA đã giao kết với các ngươi là chỉ thờ phượng duy nhất Allah, tuyệt đối không thờ phượng bất cứ ai khác cùng với Ngài, đồng thời phải cư xử tốt với cha mẹ, với họ hàng, với trẻ mồ côi, với người nghèo thiếu thốn, cũng như việc phải nói năng với mọi người bằng lời lẽ tốt đẹp, ra lệnh làm điều tốt và ngăn cản làm điều sai trái bằng hình thức không thô bạo hoặc hà khắc. Ngoài ra, các ngươi phải thực hiện lễ nguyện Salah đầy đủ như TA đã truyền cho các ngươi, và trao của Zakah bằng cách giải ngân nó cho những người xứng đáng, một điều tốt cho bản thân các ngươi. Vậy mà sau khi giao ước này đã được thiết lập cho các ngươi thì các ngươi quay lưng chống đối, không chịu thực hiện nó, ngoại trừ những ai trong các ngươi được Allah phù hộ, họ mới hoàn thành giao ước và cam kết của mình với Ngài.
I sjetite se, o potomci Israilovi, čvrstog zavjeta koji smo od vas uzeli – da ćete samo Allaha obožavati, i da ćete roditeljima, i bližnjima, i siročadi, i siromasima, i potrebitima dobročinstvo činiti tako što ćete im lijepe riječi upućivati, na dobro navraćati i od zla odvraćati, bez žestine i grubosti, i time što ćete namaz obavljati onako kako vam je naređeno, i što ćete zekat, dobre volje, davati onima koji ga zaslužuju! Ali, vi ste odustali od ispunjavanja tog zavjeta nakon što ste se na to obavezali, osim onih koje je Allah spasio, pa su ispunili ono što su obećali.
Man’s first duty to God is to become His worshipper without ascribing any partners to Him. Secondly, he should show kindness to others. Kindness starts at home, with one’s parents and family, extends to one’s neighbours and relatives, and finally reaches out to everyone with whom one comes into contact. There is only one proper way to deal with others, and that is with justice and well-wishing. Where one is really tested is in one’s dealings with ‘orphans and the needy’, that is, with the weaker members of society. As for the strong, their strength itself guarantees that they will be given deferential treatment. But so far as the weak are concerned there is no such incentive to deal with them justly. Therefore, one should be especially careful to behave well towards them. People who are good to those who wield no worldly power and possess scant resources, do so for God’s sake alone, for they have no other incentive. There are various reasons for having little inclination to show kindness when dealing with the weak. Benefactors frequently regard themselves as ‘superior’ persons and, when they are not shown what they consider to be due deference, they tend to treat people less fortunate than themselves with disdain. Then the thought of a permanent liability is often so irksome to them that they resort to ill-mannered behaviour to rid themselves of a burdensome obligation. This attitude leaves no room for the notion that the weak also have their self-respect. When the benefactor is not shown what he considers to be due deference, he regards the beneficiary as unworthy and incompetent. This thinking finds expression in various ways.
"Dan (ingatlah), ketika Kami mengambil janji dari Bani Israil (yaitu): Janganlah kamu menyembah selain Allah, dan ber-buat baiklah
kepada ibu bapak, kaum kerabat, anak-anak yatim, dan orang-orang miskin, serta ucapkanlah
kata-kata yang baik kepada manusia, dirikanlah shalat dan tunaikanlah zakat. Kemu-dian kamu
tidak memenuhi janji itu, kecuali sebagian kecil dari padamu, dan kamu selalu berpaling." (Al-Baqarah: 83).
(83) Syariat-syariat ini adalah di antara dasar-dasar agama yang
diperintahkan oleh Allah pada setiap syariat yang diturun-kan, karena meliputi maslahat-maslahat
yang umum dalam setiap masa dan tempat, yang tidak disentuh oleh hukum naskh, sebagai dasar
agama. Oleh karena itu Allah memerintahkan kepada kita dengannya dalam FirmanNya,
﴾ وَٱعۡبُدُواْ ٱللَّهَ وَلَا تُشۡرِكُواْ بِهِۦ شَيۡـٔٗاۖ وَبِٱلۡوَٰلِدَيۡنِ إِحۡسَٰنٗا وَبِذِي
ٱلۡقُرۡبَىٰ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينِ وَٱلۡجَارِ ذِي ٱلۡقُرۡبَىٰ وَٱلۡجَارِ ٱلۡجُنُبِ
وَٱلصَّاحِبِ بِٱلۡجَنۢبِ وَٱبۡنِ ٱلسَّبِيلِ وَمَا مَلَكَتۡ أَيۡمَٰنُكُمۡۗ إِنَّ ٱللَّهَ لَا
يُحِبُّ مَن كَانَ مُخۡتَالٗا فَخُورًا 36 ﴿
"Sembahlah Allah dan janganlah kamu mempersekutukanNya dengan sesuatu pun. Dan berbuat baiklah kepada dua orang ibu-bapak, karib-kerabat, anak-anak yatim, orang-orang miskin, tetangga yang dekat dan tetangga yang jauh, teman sejawat, ibnu sabil dan hamba sahayamu. Sesungguhnya Allah tidak menyukai orang-orang yang sombong dan membangga-banggakan diri." (An-Nisa`: 36).
FirmanNya ﴾ وَإِذۡ أَخَذۡنَا مِيثَٰقَ بَنِيٓ إِسۡرَٰٓءِيلَ ﴿ "Dan (ingatlah), ketika Kami mengambil janji dari Bani Israil." Ini merupakan bagian dari keke-rasan hati mereka, bahwa setiap perintah yang ditujukan kepada mereka, niscaya mereka melanggarnya, dan mereka tidaklah me-nerimanya kecuali dengan sumpah-sumpah yang kuat dan janji-janji yang kokoh. Dan perjanjian tersebut adalah, ﴾
لَا تَعۡبُدُونَ إِلَّا ٱللَّهَ ﴿ "Janganlah kamu menyembah selain Allah." Ini merupakan perintah untuk menyembah kepada Allah semata dan larangan dari mem-persekutukanNya. Ini adalah dasar agama, di mana segala per-buatan tidak akan diterima bila tidak berdasar di atasnya, dan hal itu adalah hak Allah atas hamba-hambaNya.
Kemudian Allah berfirman, ﴾ وَبِٱلۡوَٰلِدَيۡنِ إِحۡسَانٗا ﴿ "Dan berbuat baik-lah kepada ibu bapak," yakni berbaktilah kalian kepada kedua orang tua. Ini bersifat umum mencakup segala kebajikan, baik perkataan maupun tindakan yang merupakan perbuatan baik kepada mereka.
Ayat ini menunjukkan larangan dari berbuat buruk kepada kedua orang tua atau larangan tidak berbuat baik dan berbuat jelek, karena yang wajib adalah berbuat baik, dan perintah kepada sesuatu adalah larangan dari hal yang bertentangan dengannya. Dan kebalikan dari berbuat kebaikan ada dua, berbuat buruk yang merupakan kejahatan yang paling besar, dan meninggalkan ber-buat baik sekalipun tidak berbuat buruk, juga merupakan hal yang diharamkan, akan tetapi tidak mesti disamakan dengan yang pertama.
Dan seperti ini juga hukumnya dalam hal silaturahim kepada kerabat, anak-anak yatim, dan orang-orang miskin. Adapun perin-cian masalah berbuat baik tidaklah terbatas oleh bilangan, akan tetapi dengan definisi sebagaimana yang telah berlalu.
Kemudian Allah memerintahkan manusia untuk berbuat baik secara umum dengan FirmanNya, ﴾ وَقُولُواْ لِلنَّاسِ
حُسۡنٗا ﴿ "Serta ucapkan-lah kata-kata yang baik kepada manusia," dan di antara perkataan yang baik adalah memerintah mereka kepada yang ma'ruf dan mencegah mereka dari perbuatan mungkar, serta mengajarkan ilmu kepada mereka, menyebarkan salam dan wajah berseri, dan lain sebagainya dari perkataan-perkataan yang baik. Dan ketika tidak semua manusia mampu berbuat baik dengan hartanya, maka mereka diperintahkan dengan suatu hal yang mereka mampu melakukannya untuk berbuat baik kepada setiap makhluk, yaitu berbuat baik dengan perkataan. Dengan demikian termasuk dalam kandungan hal itu juga adalah larangan dari perkataan yang buruk kepada manusia hingga kepada kaum kafir. Oleh karena itulah Allah تعالى berfirman,
﴾ وَلَا تُجَٰدِلُوٓاْ أَهۡلَ ٱلۡكِتَٰبِ إِلَّا بِٱلَّتِي هِيَ أَحۡسَنُ ﴿
"Dan janganlah kamu berdebat dengan ahli Kitab, melainkan dengan cara yang paling baik." (Al-Ankabut: 46).
Dan di antara tata krama seorang manusia yang telah Allah didikkan kepada hamba-hambaNya adalah agar manusia itu mulia dalam perkataan maupun tindakannya, tidak berlaku keji dan tidak pula jorok, tidak mencela dan tidak juga bertengkar, akan tetapi berakhlak yang baik, luas keramahannya, pandai bergaul dengan setiap orang, bersabar atas segala yang diterima dari gang-guan makhlukNya sebagai tindakan menaati perintah Allah dan pengharapan atas ganjaranNya.
Kemudian Allah memerintahkan mereka untuk mendirikan Shalat dan menunaikan Zakat, karena seperti yang telah dijelaskan bahwa shalat itu mengandung sikap keikhlasan kepada Dzat yang disembah, sedangkan zakat mengandung tindakan berbuat baik kepada hamba. Kemudian setelah perintah ini, kalian pasti men-dapatkan kebaikan-kebaikan dan justru dengan adanya perintah-perintah yang baik tersebut, yang mana bila seorang yang sangat jeli dan paham melihat hal-hal itu niscaya dia akan mengetahui kebaikan Allah تعالى terhadap hamba-hambaNya yang memerintah-kan hal-hal tersebut kepada mereka dan memuliakan mereka dengannya, yang telah mengambil janji-janji atas kalian, ﴾
تَوَلَّيۡتُمۡ ﴿ "kamu tidak memenuhi janji itu," dengan cara berpaling, karena orang yang berbalik pergi itu terkadang masih memiliki niat untuk kem-bali lagi kepada hal yang dia tinggalkan, namun mereka ini sama sekali tidak memiliki keinginan dan tidak pula punya niat untuk kembali. Maka mari kita berlindung kepada Allah dari keterhinaan.
Dan FirmanNya, ﴾ إِلَّا قَلِيلٗا مِّنكُمۡ ﴿ "Kecuali sebagian kecil dari kamu," ini adalah pengecualian, agar
tidak timbul asumsi bahwasa-nya mereka berpaling semuanya, maka Allah mengabarkan bahwa ada
sedikit di antara mereka yang dilindungi oleh Allah dan di-kukuhkan dalam hal tersebut.
Rappelez-vous, ô enfants d’Israël, de l’engagement ferme (`al-mîthâqu) que Nous avons obtenu de vous, celui d’affirmer l’Unicité d’Allah et l’interdiction d’adorer une autre divinité en même temps que Lui ; d’être bienfaisants envers vos parents, vos proches, les orphelins, les pauvres et les nécessiteux ; de dire aux gens de bonnes paroles, leur ordonnant le convenable (`al-ma’rûfu) et leur défendant le blâmable (`al-munkaru) sans rudesse ni sévérité ; d’accomplir la prière de manière complète et conformément à ce que Je vous ai ordonné ; de vous acquitter de l’aumône légale en la remettant volontairement à ceux qui la méritent. Seulement, vous vous êtes refusés à remplir cet engagement.
Ingatlah -wahai Bani Israil- tentang perjanjian kuat yang Kami ambil dari kalian, bahwa kalian akan mengesakan Allah dan tidak menyembah tuhan lain bersama-Nya, kalian akan berbuat baik kepada kedua orang tua, sanak famili, anak-anak yatim dan orang-orang miskin yang membutuhkan, kalian akan mengucapkan kata-kata yang baik kepada manusia dengan menyuruh berbuat kebaikan dan melarang kemungkaran tanpa kekerasan dan tanpa tekanan, kalian akan melaksanakan salat secara sempurna sebagaimana perintah yang diberikan kepada kalian, dan akan membayar zakat dengan cara memberikannya kepada orang-orang yang berhak menerimanya dengan suka rela. Namun, setelah perjanjian yang diambil dari kalian ini, kalian justru berpaling dan enggan menepatinya, kecuali orang yang dilindungi Allah dari kalangan kalian; ia senantiasa menepati janji dan ketetapan Allah.
Recuerda, pueblo de Israel, el compromiso firme que celebramos: Afirmar la Unidad y Unicidad de Al‑lah y la prohibición de adorar otra divinidad; ser buenos con sus padres y sus familiares, los huérfanos, los pobres y los necesitados; ser amables con las personas, señalándoles lo correcto y condenando lo incorrecto sin rudeza ni severidad; cumplir con la oración de manera completa y conforme a lo que les ordené; pagar caridad obligatoria entregándola voluntariamente a aquellos que la merecen. Pero ustedes se negaron a cumplir este pacto.
Banggitin ninyo, O mga anak ni Israel, ang kasunduang binigyang-diin na ipinataw sa inyo, [na nag-uutos] na maniwala kayo sa kaisahan ni Allāh at huwag kayong sumamba kasama sa Kanya ng iba pa sa Kanya; na gumawa kayo ng maganda sa mga magulang, mga kamag-anak, mga ulila, mga dukha, at mga nangangailangan; na magsabi kayo sa mga tao ng isang pananalitang maganda, ng isang pag-uutos sa nakabubuti, at ng isang pagsaway sa nakasasama nang walang kagaspangan at katindihan; na magsagawa kayo ng pagdarasal nang lubusan ayon sa paraang ipinag-utos sa inyo; at na magbigay kayo ng zakāh sa pamamagitan ng paggugol nito sa mga karapat-dapat dito nang maluwag sa mga sarili ninyo." Pagkatapos matapos ng kasunduang ito na ipinataw sa inyo, lumisan kayo habang mga umaayaw sa pagtupad nito, maliban sa ipinagsanggalang ni Allāh kabilang sa inyo sapagkat tumupad sila kay Allāh ng kasunduan sa Kanya at tipang sa Kanya.
O figli di Israīl ricordate, il saldo patto che abbiamo stipulato con voi: Di adorare solo Allāh e non adorare altri assieme a Lui; e che trattiate bene: genitori, parenti, orfani, bisognosi e poveri; e che diciate alla gente buone parole, ordinando il bene e dissuadendo dal male, senza aggressività e severità. Che compiate la preghiera con devozione, come vi ho ordinato; ed elargiate la Zakēt con serenità, donandola a chi la merita; ma, dopo questo patto, non avete fatto altro che tirarvi indietro, rifiutando di adempiere a ciò che avete pattuito.
Recuerden el compromiso firme que tomaron en la Torá, aquel sobre la prohibición de matarse y expulsarse de sus viviendas los unos a los otros. Ustedes reconocieron este compromiso y fueron testigos de su validez.
"Dan (ingatlah), ketika Kami mengambil janji dari kamu (yaitu):
Kamu tidak akan menumpahkan darahmu (membunuh orang), dan kamu tidak
akan mengusir dirimu (saudaramu sebang-sa) dari kampung halamanmu,
kemudian kamu berikrar (akan memenuhinya) sedang kamu mempersaksikannya.
Kemudian kamu (Bani Israil) membunuh dirimu (saudaramu sebangsa)
dan meng-usir segolongan darimu dari kampung halamannya, kamu bantu membantu terhadap mereka
dengan membuat dosa dan permusuh-an; tetapi jika mereka datang kepadamu sebagai tawanan, kamu
tebus mereka, padahal mengusir mereka itu (juga) terlarang bagi-mu.
Apakah kamu beriman kepada sebagian al-Kitab (Taurat) dan ingkar
terhadap sebagian yang lain? Tiadalah balasan bagi orang yang berbuat demikian darimu, melainkan
kenistaan dalam kehidupan dunia, dan pada Hari Kiamat mereka dikembalikan kepada siksa yang
sangat berat. Allah tidak lengah dari apa yang kamu perbuat. Itulah orang-orang yang membeli
kehidupan dunia dengan (kehidupan) akhirat, maka tidak akan diringankan
siksa mereka dan mereka tidak akan ditolong." (Al-Baqarah: 84-86).
(84-85) Perbuatan yang disebutkan dalam ayat itu adalah sebuah perbuatan
orang-orang yang ada pada zaman turunnya wahyu di Madinah. Hal itu karena suku Aus dan Khazraj
-yang mana mereka itu adalah kaum Anshar- sebelum diutusnya Nabi ﷺ adalah kaum musyrikin, dan
mereka dahulu saling berperang sebagaimana kebiasaan kaum jahiliyah. Lalu datang kepada me-reka
tiga kelompok dari kelompok-kelompok kaum Yahudi, yaitu Bani Quraizhah, Bani Nadhir dan Bani
Qainuqa', dan setiap dari kelompok itu bergabung bersama salah satu kelompok dari pen-duduk
Madinah, dan penduduk Madinah tersebut bila saling berperang, maka orang-orang Yahudi itu
mendukung sekutunya untuk memerangi kelompok yang dibantu juga oleh Yahudi yang lain, yang
akhirnya orang Yahudi membunuh orang Yahudi lain-nya dan dia mengusirnya dari kampungnya bila
terjadi kekalahan ataupun perampasan. Kemudian bila peperangan berhenti, dan di antara kedua
belah pihak memiliki tawanan-tawanan, maka seba-gian mereka menebus sebagian yang lain.
Ketiga perkara itu telah diwajibkan atas mereka, diwajibkan atas mereka agar tidak menumpahkan
darah sebagian mereka atas sebagian lainnya, dan sebagian mereka tidak mengusir sebagian yang
lain, lalu apabila mereka mendapatkan tawanan di antara mereka, maka wajib atas mereka untuk
menebusnya. Namun mereka mengamalkan yang terakhir ini dan tidak mengamalkan dua hal yang
sebelumnya, lalu Allah mengingkari perbuatan me-reka seraya Allah berfirman, ﴾ أَفَتُؤۡمِنُونَ
بِبَعۡضِ ٱلۡكِتَٰبِ ﴿ "Apakah kamu beriman kepada sebagian al-Kitab (Taurat)" yaitu penebusan tawanan, ﴾ وَتَكۡفُرُونَ بِبَعۡضٖۚ ﴿ "dan ingkar terhadap sebagian yang lain?" Yaitu pem-bunuhan dan pengusiran.
Ayat ini adalah dalil bahwasanya keimanan itu menuntut pelaksanaan perintah dan menjauhi larangan, dan bahwasanya hal-hal yang diperintahkan itu adalah di antara keimanan. Allah berfirman, ﴾
فَمَا جَزَآءُ مَن يَفۡعَلُ ذَٰلِكَ مِنكُمۡ إِلَّا خِزۡيٞ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ ﴿ "Tiadalah balasan bagi orang yang berbuat demikian darimu, melainkan kenistaan dalam kehidupan dunia." Hal itu benar-benar telah terjadi, di mana Allah telah menghinakan mereka, dan Allah telah menguasakan RasulNya terhadap mereka hingga di antara mereka ada yang terbunuh dan ada yang ditawan bahkan ada juga yang terusir, dan terusirlah orang yang mengusir, ﴾
وَيَوۡمَ ٱلۡقِيَٰمَةِ يُرَدُّونَ إِلَىٰٓ أَشَدِّ ٱلۡعَذَابِۗ ﴿ "dan pada Hari Kiamat mereka dikembalikan kepada siksa yang sangat berat," yaitu yang paling besar, ﴾
وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ ﴿ "dan Allah tidak lengah dari apa yang kamu
perbuat." Kemudian Allah تعالى mengabarkan tentang sebab yang mewajibkan mereka untuk beriman
kepada sebagian kitab dan kafir terhadap sebagian yang lain seraya ber-firman,
(86) ﴾ أُوْلَٰٓئِكَ ٱلَّذِينَ ٱشۡتَرَوُاْ ٱلۡحَيَوٰةَ ٱلدُّنۡيَا
بِٱلۡأٓخِرَةِۖ ﴿ "Itulah orang-orang yang membeli kehidupan dunia dengan (kehidupan) akhirat." Mereka mengira bahwasanya mereka itu bila tidak membantu sekutu-sekutu mereka, niscaya mereka akan mendapatkan aib yang besar, maka mereka lebih memilih neraka daripada aib semata. Oleh karena itu Allah berfirman, ﴾
فَلَا يُخَفَّفُ عَنۡهُمُ ٱلۡعَذَابُ ﴿ "Maka tidak akan diringankan siksa mereka," bahkan dia kekal dalam kerasnya siksaan dan mereka sama sekali tidak mempunyai waktu istirahat, ﴾
وَلَا هُمۡ يُنصَرُونَ ﴿ "dan mereka tidak akan ditolong," maksudnya tidak ada yang akan
men-jauhkan hal-hal yang tidak disukai dari mereka.
E ricordate il saldo testamento che abbiamo stipulato con voi nella Torāh: dal bandire lo spargimento di sangue tra di voi al proibire l'esilio di alcuni di voi dalle loro dimore; poi avete riconosciuto di aver stipulato il patto con Noi e siete stati testimoni della sua veridicità.
Banggitin ninyo ang tipang binigyang-diin na tinanggap Namin sa inyo [na nasaad] sa Torah, na pagbabawal sa pagpapadanak ng iba sa inyo sa mga dugo ng iba, at pagbabawal sa pagpapalisan ng iba sa inyo sa iba mula sa mga tahanan nila. Pagkatapos umamin kayo sa tinanggap Namin sa inyo na isang tipan doon habang kayo ay sumasaksi sa katumpakan nito.
84- Hani yine sizden:“Birbirinizin kanını dökmeyeceksiniz ve birbirinizi yurtlarınızdan çıkarmayacaksınız.”
diye söz almıştık. Sonra siz bunu kabul etmiştiniz ve (verdiğiniz söze)
şahit de olmuştunuz.
85- Sonra işte sizler, (hala) birbirinizi öldürüyor, içinizden bir
kesimi yurtlarından çıkarıyor ve onlara karşı günah ve düşmanlıkla birleşip yardımlaşıyorsunuz.
Eğer size esir olarak gelirlerse fidye verip onları kurtarıyorsunuz. Hâlbuki onların (yurtlarından) çıkarılması size haram kılınmıştır. Yoksa siz Kitab’ın bir
kısmına inanıyorsunuz da bir kısmını inkâr mı ediyorsunuz? İçinizden böyle yapanların cezası
dünyada zilletten başka bir şey değildir. Kıyamet gününde ise böyleleri azabın en şiddetlisine
itilirler. Allah yaptıklarınızdan gafil değildir.
86- Onlar âhiret karşılığında dünya hayatını satın almış kimselerdir. Onun için azapları
hafifletilmez ve onlara yardım da edilmez
84-85. Bu ayetlerde sözü geçen tutum, Medine’de vahyin indirildiği dönemde bulunanların
tutumudur. Şöyle ki Ensar’ı oluşturan Evs ile Hazreçliler, Peygamber sallallahu aleyhi ve
sellem’in peygamber olarak gönderilmesinden önce müşrik idiler ve cahiliye âdeti üzere
birbirleri ile çarpışıyorlardı. İşte bu halde oldukları sırada Kurayza oğulları, Nadir oğulları
ve Kaynuka oğulları diye bilinen üç yahudi grubu gelip onların bulundukları bölgeye yerleştiler.
Ve onların her bir kesimi Medinelilerden bir kesimle antlaştılar. Birbirleri ile savaşacak
olurlarsa yahudiler de o Araplarla savaşan kendi antlaşmalılarına, diğer Araplara karşı yardımcı
oluyorlardı. Karşı taraftaki Araplara da bir başka yahudi kesimi yardımcı oluyordu. Böylelikle
bir yahudi diğer bir yahudiyi öldürebiliyor ve herhangi bir sürgün ve talan söz konusu olduğu
takdirde onu yurdundan çıkarabiliyordu. Daha sonra savaş sona erdiğinde eğer iki kesim arasında
birtakım kimseler esir düşmüş ise fidye vererek biri diğerini esaretten kurtarıyordu. Hâlbuki şu üç husus onlara emredilmiş ve farz kılınmıştı: Biri diğerinin
kanını dökmeyecekti, biri diğerini yurdundan çıkarmayacaktı ve onlardan birisinin esir olduğu
görülecek olursa fidye vererek onu kurtaracaklardır. Onlar son emri yerine getirdiler. İlk iki
emri ise terk ettiler. İşte Yüce Allah bu hususa işaret ederek ve onların bu yaptıklarını reddederek şöyle buyurmaktadır:“Yoksa siz Kitab’ın bir kısmına inanıyorsunuz da” bu fidye vererek
esirleri kurtarmaktır; “bir kısmını inkâr mı ediyorsunuz?” Bu da (dindaşlarını) öldürmeleri ve yurtlarından çıkarmalarıdır. Bu buyrukta
imanın verilen emirleri yerine getirmeyi, yasaklardan da kaçınmayı gerektirdiğine ve emir olarak
verilen buyrukların imandan olduğuna dair delil vardır. Daha sonra Yüce Allah bu şekilde davrananlar hakkında şöyle buyurmaktadır:“İçinizden böyle yapanların cezası dünya hayatında zilletten başka bir şey değildir.”
Nitekim bu gerçekleşmiş ve Yüce Allah onları hor ve hakir düşürmüş, Rasûlü’nü onlara galip
getirmiş, O da kimilerini öldürmüş, kimilerini esir etmiş, kimilerini de yurtlarından sürgüne
göndermiştir. “Kıyamet gününde ise böyleleri azabın en şiddetlisine” en
büyüğüne “itilirler. Allah yaptıklarınızdan gafil değildir.” Daha sonra
Yüce Allah onların Kitab’ın bir bölümünü inkar edip bir bölümüne iman etmelerine sebep olan şeyi
şöylece haber vermektedir:
86. “Onlar âhiret karşılığında dünya hayatını satın almış kimselerdir.”
Yani onlar antlaşmalıları olan (Arap kabilelerine) yardım etmeyecek
olurlarsa, bunun kendileri için utanılacak bir iş olacağını vehmettiler ve o bakımdan ateşe
girmeyi utanmaya tercih ettiler. Bundan dolayı da Yüce Allah şöyle buyurmaktadır:“Onun için azapları hafifletilmez” Aksine azapları ağırlık ve şiddeti
ile devam edecek ve hiçbir vakit rahat yüzü göremeyecekler. “Onlara yardım da edilmez.”
Hoşlarına gitmeyen hiçbir şey kaldırılmaz, bertaraf edilmez.
This verse is a supplement to the previous verse, and speaks of the other articles of the pledge taken by the Israelites. They had agreed not to kill one another by engaging themselves in an internecine war, and also not to send their men into exile - that is to say, not to harass a man so as to force him to migrate.
They had willingly taken this pledge. Now, it may sometimes happen that one does not express one's willingness in so many words, but the manner of his speech suggests it. The agreement of the Israelites was not of this order, but as clear and explicit as the statement of a witness usually is.
Remember the contract Allah made with you in the Torah: forbidding you from killing each other and forcing people to leave their homes. You admitted the contract, and you witnessed its validity.
The Terms of the Covenant and their Breach of It
Allah criticized the Jews who lived in Al-Madinah during the time of the Messenger of Allah ﷺ. They used to suffer, because of the armed conflicts between the tribes of Al-Madinah, Aws and Khazraj. Before Islam, the Aws and Khazraj worshipped idols, and many battles took place between them. There were three Jewish tribes in Al-Madinah at that time, Banu Qaynuqa` and Banu An-Nadir, the allies of the Khazraj, and Banu Qurayzah, who used to be the allies of the Aws. When war erupted between Aws and Khazraj, their Jewish allies would assist them. The Jew would kill his Arab enemy, and sometimes they also killed Jews who were the allies of the other Arab tribe, although the Jews were prohibited from killing each other according to clear religious texts in their Books. They would also drive each other from their homes and loot whatever furniture and money they could. When the war ended, the victorious Jews would release the prisoners from the defeated party, according to the rulings of the Tawrah. This is why Allah said,
أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَـبِ وَتَكْفُرُونَ بِبَعْضٍ
(Then do you believe in a part of the Scripture and reject the rest) Allah said,
وَإِذْ أَخَذْنَا مِيثَـقَكُمْ لاَ تَسْفِكُونَ دِمَآءِكُمْ وَلاَ تُخْرِجُونَ أَنفُسَكُمْ مِّن دِيَـرِكُمْ
(And (remember) when We took your covenant (saying): Shed not the blood of your (people), nor turn out your own people from their dwellings.) meaning, "Do not kill each other, nor expel one another from their homes, nor participate in fighting against them." Allah mentioned the word `your own' here, just as He said in another Ayah.
فَتُوبُواْ إِلَى بَارِئِكُمْ فَاقْتُلُواْ أَنفُسَكُمْ ذَلِكُمْ خَيْرٌ لَّكُمْ عِندَ بَارِئِكُمْ
(So turn in repentance to your Creator and kill yourselves, that will be better for you with your Creator) (2:54) because the followers of one religion are just like one soul. Also, the Messenger of Allah ﷺ said,
«مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ وَتَرَاحُمِهِمْ وَتَوَاصُلِهِمْ بِمَنْزِلَةِ الْجَسَدِ الْوَاحِدِ إِذَا اشْتَكى مِنْهُ عُضْوٌ تَدَاعَى لَهُ سَائِرُ الْجَسَدِ بِالْحُمَّى وَالسَّهَر»
(The example of the believers in their kindness, mercy and sympathy to each other is the example of one body, when an organ of it falls ill, the rest of the body rushes to its aid in fever and sleeplessness.) Allah's statement,
ثُمَّ أَقْرَرْتُمْ وَأَنتُمْ تَشْهَدُونَ
(Then, (this) you ratified and (to this) you bore witness.) means, "You testified that you know of the covenant and that you were witnesses to it."
ثُمَّ أَنتُمْ هَـؤُلاَءِ تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِّنكُم مِّن دِيَـرِهِمْ
(After this, it is you who kill one another and drive out a party of you from their homes). Muhammad bin Ishaq bin Yasar reported that Ibn `Abbas commented on the Ayah,
ثُمَّ أَنتُمْ هَـؤُلاَءِ تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِّنكُم مِّن دِيَـرِهِمْ
(After this, it is you who kill one another and drive out a party of you from their homes) "Allah mentioned what they were doing, and that in the Tawrah He had prohibited them from shedding each other's blood, and required them to free their prisoners. Now they were divided into two camps in Al-Madinah, Banu Qaynuqa`, who were the allies of the Khazraj, and An-Nadir and Qurayzah, who were the allies of the Aws. When fighting erupted between Aws and Khazraj, Banu Qaynuqa` would fight along with the Khazraj, while Banu An-Nadir and Qurayzah would fight along with the Aws. Each Jewish camp would fight against their Jewish brethren from the other camp. They would shed each other's blood, although they had the Tawrah with them, and they knew their rights and dues. Meanwhile, the Aws and Khazraj were polytheists who worshipped idols. They did not know about Paradise, the Fire, Resurrection, Divine Books the lawful and prohibited. When the war would end, the Jews would ransom their prisoners and implement the Tawrah. Consequently, Banu Qaynuqa` would ransom their prisoners who were captured by the Aws, while Banu An-Nadir and Qurayzah would ransom their prisoners who were captured by the Khazraj. They would also ask for blood money. During these wars, they would kill whomever (Jews or Arabs) they could, while helping the polytheists against their brethren. Therefore, Allah reminded them of this when He said,
أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَـبِ وَتَكْفُرُونَ بِبَعْضٍ
(Then do you believe in a part of the Scripture and reject the rest) This Ayah means, `Do you ransom them according to the rulings of the Tawrah, yet kill them while the Tawrah forbade you from killing them and from expelling them from their homes The Tawrah also commanded that you should not aid the polytheists and those who associate with Allah in the worship against your brethren. You do all this to acquire the life of this world.' I was informed that the behavior of the Jews regarding the Aws and Khazraj was the reason behind revealing these Ayat."
These noble Ayat criticized the Jews for implementing the Tawrah sometimes and defying it at other times, although they believed in the Tawrah and knew what they were doing was wrong. This is why they should not be trusted to preserve or convey the Tawrah. Further, they should not be believed when it comes to the description of the Messenger of Allah ﷺ , his coming, his expulsion from his land, and his Hijrah, and the rest of the information that the previous Prophets informed them about him, all of which they hid. The Jews, may they suffer the curse of Allah, hid all of these facts among themselves, and this is why Allah said,
فَمَا جَزَآءُ مَن يَفْعَلُ ذلِكَ مِنكُمْ إِلاَّ خِزْىٌ فِي الْحَيَوةِ الدُّنْيَا
(Then what is the recompense of those who do so among you, except disgrace in the life of this world), because they defied Allah's Law and commandments,
وَيَوْمَ الْقِيَـمَةِ يُرَدُّونَ إِلَى أَشَدِّ الّعَذَابِ
(And on the Day of Resurrection they shall be consigned to the most grievous torment) as punishment for defying the Book of Allah that they had.
وَمَا اللَّهُ بِغَـفِلٍ عَمَّا تَعْمَلُونَأُولَـئِكَ الَّذِينَ اشْتَرَوُاْ الْحَيَوةَ الدُّنْيَا بِالاٌّخِرَةِ
(And Allah is not unaware of what you do. Those are they who have bought the life of this world at the price of the Hereafter) meaning, they prefer this life to the Hereafter. Therefore,
فَلاَ يُخَفَّفُ عَنْهُمُ الْعَذَابُ
(Their torment shall not be lightened) not even for an hour,
وَلاَ هُمْ يُنصَرُونَ
(Nor shall they be helped), and they shall find no helper who will save them from the eternal torment they will suffer, nor shall they find any to grant them refuge from it.
Puis rappelez-vous l’engagement ferme que nous avons pris de vous dans la Torah, celui de l’illicéité de vous entretuer et l’illicéité de vous expulser les uns les autres de vos demeures. Vous avez reconnu avoir pris cet engagement et avez témoigné de sa validité.
Tevrat'ta birbirinizin kanını dökmenin ve birbirinizi yurtlarınızdan çıkarmanın haram kılındığı ile ilgili sizden aldığımız o sapasağlam sözü hatırlayın. Sonra bu hususta sizden aldığımız sözü itiraf ettiniz ve bunun doğru olduğuna şahitlik etmektesiniz.
Ingatlah perjanjian kuat yang telah Kami ambil dari kalian di dalam Kitab Taurat berupa mengharamkan pertumpahan darah dan aksi saling usir di antara kalian, kemudian kalian mengakui perjanjian tersebut dan mempersaksikan kebenarannya.
I sjetite se čvrstog zavjeta koji smo od vas u Tevratu uzeli – zabrane da ubijate jedni druge i zabrane da jedni druge protjerujete iz kuća njihovih, i priznali ste taj zavjet, i posvjedočili njegovu istinitost.
Các ngươi hãy nhớ lại hỡi người dân Isra-el khi TA thiết lập giao ước với các ngươi trong Kinh Tawrah từ việc cấm các ngươi gây đổ máu cho nhau, cấm các ngươi xua đuổi nhau ra khỏi nhà cửa của các ngươi, các ngươi đã thừa nhận giao ước đó và các ngươi là những người làm chứng cho tính xác thực của nó.
Nhưng rồi các ngươi đã làm trái với giao ước của Allah, các ngươi đã giết hại lẫn nhau, các ngươi xua đuổi một thành phần trong các ngươi ra khỏi nhà cửa của họ, các ngươi tiếp tay cho kẻ thù chống lại họ bằng sự bất công và lòng hận thù, và khi họ rơi vào tay các ngươi như một tù binh thì các ngươi đòi tiền chuộc, các ngươi thừa biết các ngươi không có quyền đuổi họ ra khỏi nhà cửa của họ, việc làm đó của các ngươi bị cấm đoán. Sao các ngươi lại có thể tin một phần của Kinh Tawrah về việc bắt buộc chuộc tù binh nhưng lại phủ nhận một phần của Nó về việc gây ra sự đổ máu cũng như việc cấm xua đuổi nhau ra khỏi nhà cửa của các ngươi? Và những kẻ làm như thế chắc chắn sẽ bị trừng phạt một cách nhục nhã trên thế gian này và vào Ngày y còn phải chịu một hình phạt khác nặng nề hơn, và Allah không phải không hay biết những gì các ngươi làm mà thật ra Ngài đang theo dõi và quan sát các ngươi và Ngài sẽ trừng phạt các ngươi một cách thích đáng.
Kemudian kalian melanggar perjanjian itu karena sebagian dari kalian membunuh sebagian yang lain dan mengusir mereka dari tempat tinggal mereka secara kejam dan semena-mena dengan meminta bantuan musuh, dan ketika mereka datang kepada kalian sebagai tawanan perang di tangan musuh, kalian berusaha membayar uang tebusan untuk membebaskan mereka, padahal sesungguhnya kalian diharamkan mengusir mereka dari tempat tinggal mereka. Jadi, bagaimana mungkin kalian mengimani sebagian isi Kitab Taurat, yakni yang menunjukkan keharusan menebus tawanan perang dan mengingkari sebagian isinya, yakni yang menunjukkan keharusan melindungi darah (nyawa) dan larangan mengusir sesama dari tempat tinggalnya? Siapa pun di antara kalian yang melakukan hal itu, tidak ada balasan baginya selain kehinaan dan kenistaan selama hidup di dunia, sedangkan di akhirat mereka akan dikembalikan kepada azab yang paling berat. Allah tidak pernah lalai terhadap apa yang kalian perbuat karena Dia senantiasa mengawasinya dan akan memberi kalian balasan yang setimpal.
Sonra sizler vermiş olduğunuz bu söze muhalefet ediyorsunuz. Birbirinizi öldürüyorsunuz. Sizden bir takım insanlara karşı zulüm ve düşmanlık ediyor ve düşmanlardan yardım alarak onları yurtlarından çıkarıyorsunuz. Düşmanın elinden esir olarak geldiklerinde ise, onları fidye verip kurtarmak için çaba sarf ediyorsunuz. Bununla birlikte onları yurtlarından çıkarmak size haram kılınmıştır. Yoksa siz Tevrat'ta esirlerin fidyesini ödemenin gerekliliğine iman ediyor ve onda zikredilen kanların (canların) muhafaza edilmesi ve birbirinizi yurtlarınızdan çıkarmanın yasaklanmasını inkâr mı ediyorsunuz? Artık sizden bunu yapanın cezası, dünya hayatında rezil olmak ve alçaklıktan başka bir şey değildir. Kıyamet gününde ise onlar azabın en şiddetlisine uğratılırlar. Allah, yaptıklarınızdan habersiz değildir. Bilakis O, yaptıklarınızdan haberdar olandır. Bunun ile size yaptıklarınızın karşılığını verecektir.
Voilà que par la suite vous vous êtes mis à violer cet engagement en vous entretuant et en expulsant injustement et tyranniquement, avec l’aide d’ennemis, certains d’entre vous de leurs demeures. Lorsqu’ils viennent à vous captifs aux mains des ennemis, vous vous empressez de payer leur rançon afin de les libérer, alors que l’expulsion ces mêmes captifs de leurs demeures qui vous est également illicite ne vous gène pas. Comment croyez-vous donc en une partie de la Torah qui vous impose de payer la rançon nécessaire à la libération de captifs et mécroyez-vous en l’autre partie qui impose la préservation des vies et vous interdit de vous expulsez les uns les autres de vos demeures ? Celui qui agit ainsi parmi vous ne mérite comme rétribution qu’humiliation et avilissement dans la vie ici-bas et le plus sévère des châtiments dans l’au-delà. Allah sait parfaitement ce que vous faites et vous en rétribuera.
No obstante, violaron este pacto matándose entre ustedes y expulsando de sus hogares a algunos de los suyos, de manera injusta y tiránica, con la ayuda de sus enemigos. Cuando regresaron cautivos en manos de sus enemigos, ustedes se apresuraron a pagar el rescate para liberarlos, pero la expulsión de estos mismos cautivos, que era ya un acto ilícito, no los perturbó. ¿Cómo es posible que crean en una parte de la Torá que les impone pagar el rescate necesario para la liberación de los cautivos, y no crean en la parte que les impone la preservación de vidas y les prohíbe expulsarse unos a otros de sus hogares? Aquellos de ustedes que así actúan no merecen más recompensa que la humillación y la deshonra en este mundo, y el más severo de los castigos en el Más Allá. Al‑lah sabe perfectamente lo que hacen y los retribuirá.
Poi avete infranto questo patto; vi uccidete a vicenda ed esiliate alcuni di voi dalle loro dimore con aggressività, ingiustamente, col sostegno dei nemici; e quando li trovate prigionieri nelle mani del nemico, accorrete a pagare il riscatto per liberarli dalla prigionia, nonostante il fatto che esiliarli dalle loro dimore vi è proibito; come potete credere solo in una parte della Torāh, come l'obbligo di riscattare i prigionieri, e negare un'altra parte, come la protezione dei legami di sangue e la proibizione di esiliare alcuni di voi dalle loro dimore? Chi di voi fa ciò non avrà altra ricompensa che umiliazione e disprezzo, in questa vita terrena, mentre nell'Aldilà gli verrà inflitta una dura punizione; e Allāh non è Ignaro di ciò che fate, piuttosto è ben consapevole di tutto questo e vi punirà per ciò.
Zatim ste prekršili taj zavjet, pa ste jedni druge ubijali, i dio vas ste iz domova njihovih protjerali. U tome ste se pomogli neprijateljima, time nepravdu i nasilje čineći! Kada su vam ti, koje ste protjerali iz domova njihovih, dovedeni rukama neprijatelja kao zarobljenici, vi ste otkupninu za njih platili, premda vam je zabranjeno bilo da ih uopšte protjerujete. Kako to da u jedan dio Tevrata vjerujete, a to je obaveznost plaćanja otkupnine za zarobljenike, a u drugi dio ne vjerujete, a to je čuvanje tuđe krvi i zabrana da jedni druge iz domova protjerujete? Zar onima od vas koji ovo rade ne pripada kazna poniženja u ovom životu i najžešća kazna na ahiretu? Allah nije nemaran glede onoga što vi radite, već to dobro zna i za to će vas kazniti.
Then you broke the contract: some of you killing others, and forcing a group of them to leave their homes, assisted by their enemies, unjustly and with aggression. Then if prisoners came to you in the hands of enemies, you pay their ransom and rescue them from their captivity, even though making them leave their homes was forbidden to you. How is it that you believe in some of what is in the Torah about the ransom of captives, and reject some of it (about not killing each other and driving people from where they live)? For those of you who do that, there is only humiliation in this life and the most severe torment in the Afterlife. Allah knows what you do; in fact, He is fully aware, and He will hold you to account.
This verse recounts how the Israelites broke the pledge they had willingly made. Allah had laid down three special injunctions for the Israelites: (1) They should not kill one another in an internecine war. (2) They should not force their own people into exile. (3) If they found a man from amongst them a prisoner of war, they should pay a ransom, and get him released. The Israelites disregarded the first two injunctions, and acted upon the third alone which they supposed easier to be carried out.
It happened like this. There lived in Madinah two tribes, the Aws اوس and the Khazraj خزرج ، who were hostile to each other, and would often go to war. In the environs of Madinah, there also lived two tribes of the Jews, the Bani Qurayzah بنی قریظہ and the Bani Nadir. The former had friendly relations with the Aws اوس ، and the latter with the Khazraj خزرج . When the Aws اوس and the Khazraj خزرج went to war against each other, the two tribes of the Jews also took part in the battle, each on the side of its own friends. In these battles, many Jews lost their lives or were rendered homeless as much as the non-Jews. In other words, the Jews of the Bani Qurayzah بنی قریظہ tribe had a share in the slaughter and exile of the Jews of the Bani Nadir tribe, and vice versa. However, when some of the Jews became prisoners of war, each of the two Jewish groups would persuade their respective friends among the non-Jews to accept a ransom and to release the prisoners. When they were asked why they showed such a solicitude for the prisoners, they would say that it was obligatory for them to get prisoners released. But when someone objected to their helping the non-Jews in slaughtering the Jews, they used to reply that it would be a real disgrace if they did not go to the aid of their friends, even if they were not Jews.
So, the present verse exposes their duplicity and their perversity. The Holy Qur'an indicts their behaviour as "sin and aggression," and this suggests that the Israelites were infringing on two kinds of rights -- the right of Allah, by disobeying Him; and the right of His creatures, by inflicting pain and loss on them.
The verse proceeds to reprimand them for accepting certain injunctions laid down in the Torah, while rejecting others, and following their own whims in both the cases. At the end, this long verse announces the grave punishment for such misdeeds the Israelites will have to bear in this world as well as in the other.
Let it be clearly understood that the Jews referred to in this verse had already become infidels (Kafirs کفار) by refusing to accept and affirm the prophethood of Sayyidna Muhammad ﷺ . But instead of referring to this aspect of their infidelity, the verse points out another aspect. It reprimands them for having faith ('Iman ایمان ) only in some part of the Book (Torah تورات ) and not having faith in some other. If we take the words of the present verse literally, it means that the Jews had become infidels by not having faith in some parts (that is to say, some injunctions) of the Torah. For, a Divine Book has to be accepted as a whole; to reject a part is to reject the whole, and clearly amounts to disbelief and infidelity (Kufr کفر ). But if we interpret the present verse in a different way, and take it to be reprimanding the Jews for not acting upon certain injunctions, then a question would arise here: How is it that the verse delineates their infringement of certain commandments as Kufr کفر or infidelity, although a believer cannot be considered an infidel so long as he accepts, at least in principle, the distinctions between the Halal حلال (lawful) and the Haram حرام ( unlawful) exactly as laid down by the Shari'ah? The answer to the question is that when a sin is very grave, the idiom of the Shari'ah sometimes delineates it as Kufr کفر (infidelity) in order to emphasize its gravity and its moral nature. This is also what the hadith intends to do when it says: مَن تَرَکَ الصَلاۃ مُتَعمَّداً فَقَد کَفَرَ :"He who gave up the Salah wilfully became an infidel.
This second interpretation does not, however, attenuate or modify the Kufr کفر (infidelity) of the Jews of which they had already been guilty by denying the prophethood of Sayyidna Muhammad ﷺ .
The verse announces that the Jews will have to bear a punishment not only in the other world, but in this world too - in the shape of humiliation and disgrace. It took place as it had been foretold. In the time of the Holy Prophet ﷺ himself, the Jews of the Bani Qurayzah بنی قریظہ tribe had to lose their lives or to undergo imprisonment, and those of the Bani Nadir tribe were expelled for having broken the pact they had earlier made with the Muslims.
A doctrinal point
Verse 85 announces the "punishment" for Jews. One may very well ask here why the direst punishment should be reserved for the Jews, and not for atheists, for the Jews at least believe in Allah. The famous Commentator 'Aids' says in his "Ruh al-Ma'ani" that every punishment meted out to the infidels will be "the direst" in the sense that it will have no end or limit. So, what the verse implies is not that the punishment given to the Jews will be more severe than the one given to all the other infidels, but that they will be given the kind of punishment which is "the direst" in the sense of having no end or limit. In other words, the verse suggests that the punishment given to the infidels will be more severe than the one given to Muslim sinners. But if there are going to be different degrees in the punishment meted out to different kinds of infidels, it does not in any way go against the implications of this verse. (Bayan al-Qur an)
Pagkatapos kayo ay sumasalungat sa tipang ito sapagkat pumapatay ang iba sa inyo sa iba pa at nagpapalisan kayo sa isang pangkat kabilang sa inyo mula sa mga tahanan nila, habang nagpapatulong kayo laban sa kanila sa mga kaaway dala ng kawalang-katarungan at pangangaway. Kapag dumating sila sa inyo bilang mga bihag sa mga kamay ng mga kaaway, nagpupunyagi kayo sa pagbayad ng pantubos upang magpalaya sa kanila sa pagkabihag sa kanila gayong ang pagpapalisan sa kanila mula sa mga tahanan nila ay ipinagbabawal sa inyo. Kaya papaanong sumasampalataya kayo sa isang bahagi ng nasa Torah na pagkatungkulin ng pagtubos sa mga bilanggo samantalang tumatanggi naman kayong sumampalataya sa ibang bahagi ng nasaad dito na pangangalaga sa mga buhay at pagpigil sa pagpapalisan ng ilan sa inyo sa iba pa mula sa mga tahanan nila? Kaya walang ukol sa gumagawa niyon kabilang sa inyo bilang ganti kundi ang kaabahan at ang pagkahamak sa buhay na pangmundo. Tungkol naman sa Kabilang-buhay, tunay na siya ay ipagtutulakan sa pinakamatindi sa pagdurusa. Si Allāh ay hindi nalilingat sa anumang ginagawa ninyo, bagkus Siya ay nakababatid doon at gaganti sa inyo dahil doon.
Ang mga iyon ay ang mga nagpalit ng Kabilang-buhay sa buhay na pangmundo bilang pagtatangi sa naglalaho kaysa sa namamalagi, kaya hindi pagagaanin sa kanila ang pagdurusa sa Kabilang-buhay at walang ukol sa kanila na isang tagaadyang mag-aadya sa kanila sa Araw na iyon.
They are the people who exchange the Afterlife for this life, preferring what is temporary to what is eternal. Their suffering will not be lightened, and they will have no one to help them.
Mereka itulah orang-orang yang menukar kebahagiaan hidup di akhirat dengan kesenangan hidup di dunia karena mereka lebih mementingkan kehidupan yang sementara dibanding kehidupan yang kekal. Di akhirat, azab yang menimpa mereka tidak akan diringankan, dan pada hari itu mereka tidak memiliki penolong yang bisa menolong mereka.
Ceux-ci ont privilégié la vie ici-bas au détriment de l’au-delà, préférant ce qui est éphémère à ce qui est éternel. Leur châtiment ne leur sera pas allégé dans l’au-delà et ils ne bénéficieront d’aucun secours.
Onlar baki olanı fani olana tercih ederek, ahireti dünya hayatına değişmiş kimselerdir. Ahirette azap onlara hafifletilmeyecektir. Ve o gün onlara yardım eden bir yardımcıları da olmayacaktır.
Before the advent of Islam, three Jewish tribes inhabited the area around Madinah: the Banu Nadir, the Banu Qurayzah, and the Banu Qaynuqa‘. Despite the fact that all of them adhered to Mosaic law, ignorant prejudices had divided them into two groups. They had become enmeshed, along with the polytheist tribes of Madinah—al-Aws and the Khazraj—in political manoeuvering. The Banu Nadir and the Banu Qurayzah had aligned themselves with the Aws tribe, and the Banu Qaynuqa‘ with the Khazraj. Divided into two camps in this manner, the three Jewish tribes were constantly at war with one another. The basic teachings of Islamic law demand the total renunciation of pagan ways, the suppressing of one’s selfish desires and the controlling of one’s worldly needs— that is why the commands of Islamic law are ignored in politics. Obedience to them would bring about true piety, but people do not like to involve themselves in such arduous practices. They prefer to put on a pretence of piety by conducting certain superficial rituals. This is tantamount to issuing a self-made edition of divine religion; it is to disregard the Hereafter and attach importance to the worldly aspect of religion in the hope that zeal in performing actions which promise worldly fame and honour will qualify them for the reward reserved for true piety. But such brazen distortion of religion can only earn one God’s wrath; it does not merit any reward from God.
Những kẻ đó chính là những kẻ đã đổi chác cuộc sống trần gian với cuộc sống cõi Đời Sau, họ lấy cõi đời tiêu vọng tạm bợ để đổi lấy cõi đời vĩnh hằng. Bởi vậy, vào Ngày Sau họ sẽ không được giảm nhẹ bất cứ hình phạt nào và họ cũng sẽ không có được bất kỳ sự giúp đỡ nào trong Ngày Hôm đó.
Coloro che hanno preferito la vita terrena all'aldilà, preferendo quella mortale a quella eterna, non verrà loro allevato il tormento, nell'Aldilà, e non avranno sostenitore che potrà sostenerli, in quel giorno.
Estos privilegiaron la vida en este mundo en detrimento de la vida en el Más Allá, prefirieron lo que es efímero a lo que es eterno. Su castigo en el Más Allá no será aligerado ni recibirán socorro alguno.
This verse explains why the Jews will have to undergo such a severe punishment. They have been disobeying Allah in order to satisfy their desires and to enjoy worldly pleasures; they have also sacrificed for these things their salvation in the other world. Their sin being so great, Allah will not reduce or mollify their punishment, nor will He allow anyone to intercede on their behalf.
To su oni koji su ahiretski život zamijenili dunjalučkim, dajući prednost prolaznom nad vječnim, i njima se ahiretska kazna neće umanjiti, niti će tada ikoga naći da im može pomoći.
87- Andolsun ki biz Mûsâ’ya Kitab’ı verdik ve onun arkasından birbiri ardınca peygamberler
gönderdik. Meryem oğlu İsa’ya da apaçık deliller verdik. Onu Ruhu’l-Kudüs ile destekledik.
Demek, size ne zaman bir Peygamber nefislerinizin hevasına uymayan bir şey getirirse
büyüklenecek, kimini yalanlayacak, kimini de öldüreceksiniz ha!
87. Yüce Allah, İsrailoğullarına kendisiyle konuştuğu Mûsâ’yı Peygamber olarak göndermesi, O’na
Tevrat’ı vermesi, daha sonra da son peygamberleri Meryem oğlu İsa aleyhisselam’a gelinceye kadar
Tevrat ile hüküm veren peygamberleri ardı ardınca göndermesi şeklindeki lütfunu
hatırlatmaktadır. Yine İsa’ya, insanların, benzerlerini görmesi halinde iman etmelerini sağlayacak apaçık belgeler ve mucizeler verdiğini de hatırlatmakta ve ayrıca:“O’nu Rûhu’l-Kudüs ile destekledik” diye buyurmaktadır. Yani Allah O’nu
Rûhu’l-Kudüs ile daha bir güçlendirmişti. Müfessirlerin çoğunun dediklerine göre
Rûhu’l-Kudüs’ten kasıt Cebrail aleyhisselam’dır. Rûhu’l-Kudüs’ün, Allah’ın, kullarını kendisi
ile desteklediği iman olduğu da söylenmiştir. Buna rağmen değeri ölçülemeyecek kadar olan onca
nimetleri getiren Peygamberler size “nefislerinizin hevasına uymayan bir şey getirirse”
onlara iman etmekten “büyüklenecek” onların “kimini yalanlayacak, kimini de öldüreceksiniz ha!”
Böylelikle siz hevanıza uymayı hidâyete uymanın önüne geçirdiniz. Dünyayı âhirete tercih
ettiniz. Bu buyruk açıkça görüldüğü gibi büyük bir azar içermekte ve yaptıklarının çok ağır
olduğunu ifade etmektedir.
Mi smo Musau Tevrat dali, i nakon njega smo mnoge poslanike poslali. Isau, sinu Merjeminom, dali smo jasne dokaze koji ukazuju na njegovu istinitost, poput oživljavanja mrtvih i liječenja slijepca od rođenja i gubavca, i pomogli smo ga melekom Džibrilom, alejhis-selam. O potomci Israilovi, zar kada god dođe poslanik od Allaha sa nečim što
ne odgovara vašim prohtjevima, oholite se nad istinom i Allahovim poslanicima, pa neke od njih u laž utjerujete, a neke ubijate?
Rivelammo a Mūsā la Torāh, e inviammo a suo seguito altri messaggeri; e rivelammo a Isa Gesù figlio di Maryem dei Segni evidenti che provano la sua veridicità: come la resurrezione dei morti, la guarigione del muto e del lebbroso, e lo sostenemmo con l'Angelo Jibril (la pace su di loto). O figli di Israīl, ogni volta che vi giunge, un Messaggero di Allāh con ciò che non soddisfa i vostri capricci, la vostra vanagloria vi porta a rifiutare la verità. Superbi verso il Messaggero di Allāh; una parte di loro smentiti, e un'altra parte di loro uccidevate.
Andolsun, Mûsâ’ya Tevrat’ı verdik. O’ndan sonra birbiri ardınca onun izinden giden peygamberler gönderdik. Meryemoğlu İsâ’ya da ölüleri diriltmek, doğuştan kör çocukları, hastaları ve abraş/alacalıyı iyileştirmek gibi onun doğruluğunu açıklayan apaçık mucizeler verdik. O’nu Cebrâil -aleyhisselam- ile destekledik. -Ey İsrailoğulları!- Size ne zaman Allah tarafından bir peygamber hoşunuza gitmeyen bir şey getirse, hakka karşı büyüklük tasladınız ve Allah'ın rasûllerine karşı kendinizi üstün görerek bir kısmını yalanlayıp bir kısmını da öldürmediniz mi?
Sungguh Kami telah memberikan Taurat kepada Musa -'alaihissalām- dan disusul dengan rasul-rasul yang datang sesudahnya. Kami juga telah memberikan kepada Isa putra Maryam bukti-bukti nyata yang menunjukkan kebenarannya, seperti menghidupkan orang mati dan menyembuhkan orang yang buta sejak lahir serta orang yang sakit lepra, dan Kami juga memperkuatnya dengan malaikat Jibril -'alaihissalām-. Apakah setiap kali kalian -wahai Bani Israil- didatangi seorang utusan Allah dengan membawa ajaran yang tidak sejalan dengan hawa nafsu kalian, kalian malah selalu enggan menerima kebenaran itu, bersikap angkuh kepada para rasul Allah, serta kalian mendustakan sebagian mereka, dan sebagian lagi kalian bunuh?!
Hemos revelado a Moisés u la Torá y hemos enviado después de él otros mensajeros. Hemos dado a Jesús hijo de María (‘Isa ibnu Mariam) signos claros que prueban la veracidad de su carácter de profeta, como el poder de hacer revivir a los muertos, el poder de sanar a los ciegos y los leprosos, y haber recibido el apoyo del ángel Gabriel (Yibril). ¡Pueblo de Israel!, cada vez que un mensajero llega enviado por Al‑lah para transmitirles órdenes que contradicen sus pasiones, ¿ustedes desprecian la verdad y se muestran arrogantes frente a estos mensajeros de Al‑lah, desmintiendo a algunos y asesinando a otros?
Allah gave Moses the Torah, and followed him with other messengers. He gave Jesus, the son of Mary, clear signs of the truth of what he came with, such as bringing the dead back to life and healing the blind and the lepers, and He strengthened him with the angel Gabriel, the Holy Spirit (peace be upon him). Yet is it, O Israelites, that whenever a messenger comes to you from Allah with what does not agree with your whims, you become full of pride towards the truth, looking down on the messengers of Allah? Do you reject a group of them and kill a group of them?
Nous avons révélé à Moïse la Torah et avons fait succéder après lui d’autres messagers. Nous avons accordé à Jésus fils de Marie (‘îsâ bnu maryama) des signes clairs prouvant la véracité de son statut de prophète comme le pouvoir de faire revivre les morts, le pouvoir de guérir l’aveugle né et le lépreux et d’avoir été soutenu par l’ange Gabriel (Jibrîl ou Jibrâ`îl). Ô Enfants d’Israël, chaque fois qu’un messager vous vient de la part d’Allah vous transmettant des injonctions qui contredisent vos passions, vous méprisez la vérité et vous vous montrez arrogants envers ces messagers d’Allah, en en démentant certains et en en tuant d’autres ?
Talaga ngang nagbigay Kami kay Moises ng Torah at nagpasunod Kami sa kanya ng mga sugo nang matapos niya sa bakas niya. Nagbigay Kami kay Hesus na anak ni Maria ng mga tanda na maliwanag na naglilinaw sa katapatan niya gaya ng pagbibigay-buhay sa mga patay, ng pagpapagaling sa ipinanganak na bulag, at ng pagpapagaling sa ketongin. Nagpalakas Kami sa kanya sa pamamagitan ni Anghel Gabriel – sumakanya ang pagbati ng kapayapaan. Kaya ba sa tuwing may naghatid sa inyo, O mga anak ni Israel, na isang sugo mula sa ganang kay Allāh ng anumang hindi sumasang-ayon sa mga pithaya ninyo ay nagmamalaki kayo sa katotohanan at nagpapakataas-taas kayo sa mga sugo ni Allāh sapagkat may isang pangkat kabilang sa kanila na pinasisinungalingan ninyo at may isang pangkat na pinapatay ninyo?
Quả thật, TA đã ban cho Musa (Môi-se) Tawrah (Kinh Cựu Ước) và sau Y, TA đã cử phái các vị Thiên Sứ tiếp nối bước đường của Y, TA đã ban cho Ysa (Giê-su) con trai của Maryam những phép lạ để chứng minh sự trung thực của Y, chẳng hạn như làm cho người chết sống lại, làm sáng mắt cho bé bị mù bẩm sinh, chữa lành bệnh phong cùi, và TA đã hỗ trợ sức mạnh cho Y thông qua đại Thiên Thần Jibril (Gabriel). Lẽ nào, mỗi khi có vị Thiên Sứ nào đến với các ngươi - hỡi người dân Israel - theo mệnh lệnh của TA không thuận theo ý của các ngươi thì các ngươi lại tự cao tự đại trước chân lý và các ngươi xấc xược với Thiên Sứ của Allah, có nhóm (Thiên Sứ) các ngươi phủ nhận họ, và có nhóm các ngươi sát hại họ.
The Qur'an again reminds the Israelites how Allah in His mercy forgave them their transgressions again and again, and provided them with all the means of guidance. First of all, He gave them a Divine Book, the Torah, through Sayyidna Musa (علیہ السلام) (Moses); then, sent them a number of prophets; and, at the end of this line, sent down Sayyidna Isa (علیہ السلام) (Jesus) along with clear and irrefutable evidences of his prophethood, like the Evangel and miracles, and appointed the Archangel Jibra'il (علیہ السلام) (Gabriel) to give him support.
The Archangel Jibra'il (علیہ السلام) has often been called "Ruh al-Qudus" (the Holy Spirit) in the Noble Qur'an and the Hadith. For example, in Verse 16:102 - قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ مِن رَّبِّكَ بِالْحَقِّ لِيُثَبِّتَ الَّذِينَ آمَنُوا وَهُدًى وَبُشْرَىٰ لِلْمُسْلِمِينَ ﴿102﴾ - "Say: the Holy Spirit has brought it (the Noble Qur'an) down;" or in a couplet of the poet and blessed Companion Hassan ibn Thabit ؓ ، reported in the Hadith:
وجبریل رسول اللہ فینا
وروح القدس لیس لہ کفاء
Jibra'il, the messenger of Allah, comes to us;
he is the Holy Spirit, the incomparable."
Allah helped and supported Sayyidna ` Isa (علیہ السلام) through Jibra'il (علیہ السلام) in several ways. (1) He was conceived through the breath of the Archangel. (2) Jibra'il (علیہ السلام) protected him against being touched by Satan at the time of his birth. (3) The Archangel always accompanied him in order to defend him against the hostility of the Jews. (4) It was through him that Sayyidna ` Isa (علیہ السلام) was raised to the heavens.
In. spite of all these divine favours, the Jews persisted in their rebellion. They were so stubborn in the worship of their desires, that whenever the prophets brought to them certain divine injunctions which did not please them, the Jews would deny the prophets – they denied even Sayyidna ` Isa (علیہ السلام) ، or would kill them outright -- for example, they dealt in this vile manner with Sayyidna Zakariyya (علیہ السلام) (Zachariah) and Sayyidna Yahya (علیہ السلام) (John the Baptist).
The Arrogance of the Jews who denied and killed Their Prophets
Allah described the insolence of Children of Israel, their rebelliousness, defiance and arrogance towards the Prophets, following their lusts and desires. Allah mentioned that He gave Musa the Book, the Tawrah, and that the Jews changed, distorted, and defied its commands, as well as altered its meanings.
Allah sent Messengers and Prophets after Musa who followed his law, as Allah stated,
إِنَّآ أَنزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ
الَّذِينَ أَسْلَمُواْ لِلَّذِينَ هَادُواْ وَالرَّبَّانِيُّونَ وَالاٌّحْبَارُ بِمَا اسْتُحْفِظُواْ مِن كِتَـبِ اللَّهِ وَكَانُواْ عَلَيْهِ شُهَدَآءَ
(Verily, We did reveal the Tawrah (to Musa), therein was guidance and light, by which the Prophets, who submitted themselves to Allah's will, judged for the Jews. And the rabbis and the priests (too judged for the Jews by the Tawrah after those Prophets), for to them was entrusted the protection of Allah's Book, and they were witnesses thereto) (5:44). This is why Allah said here,
وَقَفَّيْنَا مِن بَعْدِهِ بِالرُّسُلِ
(And Qaffayna him with Messengers).
As-Suddi said that Abu Malik said that Qaffayna means, "Succeeded", while others said, "Followed". Both meanings are plausible, since Allah said,
ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَى
(Then We sent Our Messengers in succession) (23:44).
Thereafter, Allah sent the last Prophet among the Children of Israel, `Isa the son of Mary, who was sent with some laws that differed with some in the Tawrah. This is why Allah also sent miracles to support `Isa. These included bringing the dead back to life, forming the shape of birds from clay and blowing into them, afterwhich they became living birds by Allah's leave, healing the sick and foretelling the Unseen, as Ibn `Abbas stated. Allah also aided him with Ruh Al-Qudus, and that refers to Jibril. All of these signs testified to the truthfulness of `Isa and what he was sent with. Yet, the Children of Israel became more defiant and envious of him and did not want to differ with even one part of the Tawrah, as Allah said about `Isa,
وَلاٌّحِلَّ لَكُم بَعْضَ الَّذِي حُرِّمَ عَلَيْكُمْ وَجِئْتُكُمْ بِأَيَةٍ مِّن رَّبِّكُمْ
(And to make lawful to you part of what was forbidden to you, and I have come to you with a proof from your Lord) (3:50).
Hence, the Children of Israel treated the Prophets in the worst manner, rejecting some of them and killing some of them. All of this occurred because the Prophets used to command the Jews with what differed from their desires and opinions. The Prophets also upheld the rulings of the Tawrah that the Jews had changed, and this is why it was difficult for them to believe in these Prophets. Therefore, they rejected the Prophets and killed some of them. Allah said,
أَفَكُلَّمَا جَآءَكُمْ رَسُولٌ بِمَا لاَ تَهْوَى أَنفُسُكُم اسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ
(Is it that whenever there came to you a Messenger with what you yourselves desired not,you grew arrogant Some you disbelieved and some you kill).
Jibril is Ruh Al-Qudus
The proof that Jibril is the Ruh Al-Qudus is the statement of Ibn Mas`ud in explanation of this Ayah. This is also the view of Ibn `Abbas, Muhammad bin Ka`b, Isma`il bin Khalid, As-Suddi, Ar-Rabi` bin Anas, `Atiyah Al-`Awfi and Qatadah. Additionally, Allah said,
نَزَلَ بِهِ الرُّوحُ الاٌّمِينُ - عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ
(Which the trustworthy Ruh (Jibril) has brought down. Upon your heart (O Muhammad ) that you may be (one) of the warners) (26:193-194).
Al-Bukhari recorded `A'ishah saying that the Messenger of Allah ﷺ erected a Minbar in the Masjid on which Hassan bin Thabit (the renowned poet) used to defend the Messenger of Allah ﷺ (with his poems). The Messenger of Allah ﷺ said,
«اللَّهُمَّ أَيِّدْ حَسَّانَ بِرُوحِ الْقُدُسِ كَمَا نَافَحَ عَنْ نَبِيِّك»
(O Allah! Aid Hassan with Ruh Al-Qudus, for he defended Your Prophet.)
Abu Dawud recorded this Hadith in his Sunan as did At-Tirmidhi who graded it Hasan Sahih. Further, Ibn Hibban recorded in his Sahih that Ibn Mas`ud said that the Prophet said,
«إِنَّ رُوحَ الْقُدُسِ نَفَثَ فِي رُوعِي أَنَّهُ لَنْ تَمُوتَ نَفْسٌ حَتَّى تَسْتَكْمِلَ رِزْقَهَا وَأَجَلَهَا، فَاتَّقُوا اللهَ وَأَجْمِلُوا فِي الطَّلَب»
(Ruh Al-Qudus informed me that no soul shall die until it finishes its set provisions and term limit. Therefore, have Taqwa of Allah and seek your sustenance in the most suitable way.)
The Jews tried to kill the Prophet
Az-Zamakhshari commented on Allah's statement,
فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ
(Some you disbelieved and some you kill), "Allah did not say `killed' here, because the Jews would still try to kill the Prophet in the future, using poison and magic." During the illness that preceded his death, the Prophet said,
«مَا زَالَتْ أَكْلَةُ خَيْبَرَ تُعَاوِدُنِي، فَهذَا أَوَانُ انْقِطَاعِ أَبْهَرِي»
(I kept feeling the effect of what I ate (from the poisoned sheep) during the day of Khaybar, until now, when it is the time that the aorta will be cut off (meaning when death is near).)
This Hadith was collected by Al-Bukhari and others
"Dan sungguh Kami telah mendatangkan al-Kitab (Taurat) kepada Musa, dan
Kami telah menyusulinya (berturut-turut) se-sudah itu dengan
rasul-rasul, dan telah Kami berikan bukti-bukti kebenaran (mukjizat)
kepada Isa putra Maryam dan Kami mem-perkuatnya dengan Ruhul Qudus. Apakah setiap datang
kepada-mu seorang rasul yang membawa sesuatu (pelajaran) yang tidak
sesuai dengan keinginanmu lalu kamu menyombongkan diri; maka beberapa orang (di antara mereka)
kamu dustakan dan beberapa orang (yang lain) kamu bunuh." (Al-Baqarah: 87).
(87) Allah تعالى memberikan anugerahNya atas Bani Israil yaitu dengan
mengutus kepada mereka Nabi yang pernah berbi-cara langsung denganNya, yaitu Musa عليه السلام
dan memberikan kepada beliau kitab Taurat, kemudian disusul setelahnya para nabi-nabi yang
berhukum dengan kitab Taurat, hingga ditutuplah nabi bagi mereka dengan Nabi Isa bin Maryam عليه
السلام dan Allah memberikan kepadanya bukti-bukti kebenaran yang tidak seorang pun pernah diberi
amanat (mukjizat) dengan semisalnya. ﴾ وَأَيَّدۡنَٰهُ بِرُوحِ ٱلۡقُدُسِۗ
﴿ "Dan Kami memperkuatnya dengan Ruhul Qudus," maksudnya Allah me-nguatkannya dengan Ruhul Qudus. Sebagian besar ahli tafsir me-ngatakan bahwa Ruhul Qudus itu adalah Jibril عليه السلام, dan ada juga yang mengatakan bahwa itu adalah keimanan yang mana Allah menolong hambaNya dengannya. Kemudian dengan kenikmatan-kenikmatan yang tidak dapat diukur banyaknya ketika hadir ke-pada kalian (hai Bani Israil), ﴾ بِمَا لَا تَهۡوَىٰٓ أَنفُسُكُمُ
ٱسۡتَكۡبَرۡتُمۡ ﴿ "yang tidak sesuai dengan keinginanmu lalu kamu menyombong diri" dari keimanan kepada mereka, ﴾
فَفَرِيقٗا ﴿ "maka beberapa orang" di antara mereka ﴾ كَذَّبۡتُمۡ
وَفَرِيقٗا تَقۡتُلُونَ ﴿ "kamu dustakan dan beberapa orang yang lain kamu bunuh," karena kalian
mendahulukan hawa nafsu daripada petunjuk dan kalian lebih memilih dunia daripada akhirat.
Ayat ini mengandung kecaman dan celaan yang nampak jelas.
"Dan mereka berkata, 'Hati kami tertutup.' Tetapi sebenar-nya Allah telah mengutuk mereka karena
keingkaran mereka; maka sedikit sekali mereka yang beriman." (Al-Baqarah: 88).
(88) Maksudnya, mereka membela diri (dengan mengemu-kakan alasan)
kenapa mereka tidak beriman ketika engkau berdak-wah kepada mereka, karena hati mereka tertutup
atau di atasnya ada pelapis dan penutup hingga apa yang engkau bicarakan tidak mereka pahami,
maksudnya, mereka -menurut dugaan mereka- memiliki alasan karena tidak tahu, akan tetapi hal ini
adalah dusta belaka dari mereka. Oleh karena itu Allah تعالى berfirman, ﴾ بَل لَّعَنَهُمُ
ٱللَّهُ بِكُفۡرِهِمۡ ﴿ "Tetapi sebenarnya Allah telah mengutuk mereka karena keing-karan
mereka," maksudnya bahwasanya mereka terusir dan terkutuk yang disebabkan oleh kekufuran mereka,
dan sangat sedikit sekali di antara mereka yang beriman, atau keimanan mereka sangat sedikit
sedangkan kekufuran mereka sangatlah banyak.
(88-90) Maksudnya, ﴾ وَلَمَّا جَآءَهُمۡ كِتَٰبٞ ﴿ "dan setelah datang
kepada mereka al-Qur`an" dari sisi Allah melalui sebaik-baik makhluk dan penutup para Nabi, yang
mengandung segala hal yang membenar-kan Taurat yang ada pada mereka, dan sebenarnya mereka telah
mengetahuinya, dan mereka telah yakin bahwasanya bila terjadi peperangan di antara mereka dengan
kaum musyrikin pada masa jahiliyah, mereka meminta bantuan kepada Nabi ini, dan mereka mengancam
kepada orang-orang musyrik itu akan munculnya Nabi tersebut, dan bahwasanya mereka akan
memerangi kaum musyrikin bersamanya, namun ketika benar-benar telah datang kepada mereka kitab
dan Nabi yang telah mereka ketahui tersebut, mereka malah kafir terhadapnya karena dengki dan
zhalim, dise-babkan Allah memberikan kemuliaanNya terhadap siapa yang dikehendakiNya dari
hamba-hambaNya. Maka Allah melaknat mereka dan memurkai mereka dengan murka yang sangat besar,
dan banyaknya pengingkaran mereka dan berturut-turutnya kera-guan dan kesyirikan mereka, maka
mereka mendapatkan azab yang menghinakan di akhirat nanti, maksudnya menyakitkan dan pedih,
yaitu masuk Neraka Jahim dan lenyapnya nikmat surga yang abadi, maka teramat buruklah kondisi
mereka, dan teramat buruklah apa yang mereka ganti dan rubah dari keimanan kepada Allah,
kitab-kitabNya dan Rasul-rasulNya, kepada pengingkaran kepada Allah, kitab-kitabNya dan
Rasul-rasulNya, padahal mereka mengetahui dan meyakininya, sehingga dengan begitu azabnya lebih
dahsyat lagi.
Yahudiler Muhammed -sallallahu aleyhi ve sellem-'e ittiba etmemelerinin bahanesini şu sözlerle beyan ettiler: Bizim kalplerimiz perdelidir, senin söylediğin hiçbir söz ona ulaşmaz, söylediklerini de anlamaz. Ancak durum onların iddia ettikleri gibi değildir. Bilakis Allah küfürlerinden dolayı onları rahmetinden uzaklaştırmıştır. Allah'ın indirdiğinin azı hariç bir çok şeye iman etmezler.
The Torah was the Book of God revealed to the Jews. Gradually, however, they ceased to treat it as a source of divine guidance and came to regard it as a sacred relic of their national heritage, a symbol of ethnic superiority; it became more a guarantee of salvation than a guide as to how salvation could be earned. After Moses, several prophets arose among the Jewish people—Joshua, David, Zachariah, John the Baptist and finally Jesus, to name but a few—all of whom pointed out to the Jews that it was not enough just to revere the Torah as a holy book. Its teachings had to be actually practised. It is futile to believe in the sacredness of the holy scriptures if one does not implement their message in one’s everyday life. But the Jews, the very people who held the Torah in such high esteem, were extremely intolerant of the Prophet’s exhortations. The reason for such a reaction on their part was that they had allowed self-interest and worldly ambitions to rule their lives, while passing themselves off as bearers and upholders of the true faith. As long as religion served to consolidate their worldly status, they welcomed it, but were loath to accept the message of truth—presented to them in all its purity—which they saw as a threat to the hegemony they had secured for themselves on the basis of religion. It was their egoism which came in the way of true religiosity. Instead of being the first to believe in it, they rejected the message as well as the messenger, subjecting God’s prophets to scorn and victimisation. They called them impostors and even went to the extent of killing them.
The Jews used to say sarcastically that their hearts were "veiled", by which they meant that their hearts were so well protected against Islam that it could never touch them. This was their way of congratulating themselves on being staunch in their belief. The Holy Qur'an points out that this is not the firmness of faith, but a damnation, for they deny Islam which now is the true religion, and stick to a religion which has been abrogated. They, consequently, possess only "a little" faith ('Iman ایمان). Since a little faith is not acceptable, they turn out to be infidels.
The little “ faith" which they possessed pertained to the doctrines which are common to Islam and Judaism - for example, belief in Allah, or belief in the Day of Judgment. But they did not accept Sayyidna Muhammad ﷺ as a prophet, and the Holy Qur'an as the Word of Allah. So, their faith was not complete.
If the Verse describes 'the little faith' as 'Iman ایمان ، it does so only in the lexical sense, for 'Iman ایمان signifies total certitude, even if it pertains to certain things, and not to others. But from the point of view of the Shari'ah, such a partial faith cannot be described as 'Iman ایمان . The Shari` ah would accept as valid only that 'Iman ایمان which affirms with certitude each and everything that the Shari` ah requires one to affirm.
Quả thật, lập luận của người Do Thái trong việc không theo Muhammad là chúng nói rằng: Trái tim của bọn ta đã bị đóng chặt, không điều gì Ngươi nói có thể chạm tới hoặc hiểu được. Nhưng thực tế không phải như chúng đã khẳng định mà thật ra việc chúng không tin là do Allah đã trục xuất chúng ra khỏi lòng nhân từ của Ngài bởi sự vô đức tin của chúng. Vì vậy, chúng chỉ tin một chút về những gì Allah đã thiên khải.
Muhammad bin Ishaq reported that Ibn `Abbas said that,
وَقَالُواْ قُلُوبُنَا غُلْفٌ
(And they say, "Our hearts are Ghulf."), means, "Our hearts are screened." Mujahid also said that,
وَقَالُواْ قُلُوبُنَا غُلْفٌ
(And they say, "Our hearts are Ghulf."), means, "They are covered."`Ikrimah said, "There is a stamp on them." Abu Al-`Aliyah said, "They do not comprehend." Mujahid and Qatadah said that Ibn `Abbas read the Ayah in a way that means, "Our hearts contain every type of knowledge and do not need the knowledge that you (O Muhammad) have." This is the opinion of `Ata' and Ibn `Abbas.
بَل لَّعَنَهُمُ اللَّهُ بِكُفْرِهِمْ
(Nay, Allah has cursed them for their disbelief) meaning, "Allah expelled them and deprived them of every type of righteousness." Qatadah said that the Ayah,
فَقَلِيلاً مَّا يُؤْمِنُونَ
(So little is that which they believe.) means, "Only a few of them believe." Allah's statement,
وَقَالُواْ قُلُوبُنَا غُلْفٌ
(And they say, "Our hearts are Ghulf.") is similar to His statement,
وَقَالُواْ قُلُوبُنَا فِى أَكِنَّةٍ مِمَّا تَدْعُونَا إِلَيْهِ
(And they say: "Our hearts are under coverings (screened) from that to which you invite us) (41:5).
This is why Allah said here,
بَل لَّعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَقَلِيلاً مَّا يُؤْمِنُونَ
(Nay, Allah has cursed them for their disbelief, so little is that which they believe.) meaning, "It is not as they claim. Rather, their hearts are cursed and stamped," just as Allah said in Surat An-Nisa' (4:155),
وَقَوْلِهِمْ قُلُوبُنَا غُلْفٌ بَلْ طَبَعَ اللَّهُ عَلَيْهَا بِكُفْرِهِمْ فَلاَ يُؤْمِنُونَ إِلاَّ قَلِيلاً
(And of their saying: "Our hearts are wrapped (with coverings, i.e. we do not understand what the Messengers say) ـ nay, Allah has set a seal upon their hearts because of their disbelief, so they believe not but a little.)
There is a difference of opinion regarding the meaning of Allah's statement,
فَقَلِيلاً مَّا يُؤْمِنُونَ
(So little is that which they believe.) and His statement,
فَلاَ يُؤْمِنُونَ إِلاَّ قَلِيلاً
(So they believe not except a few). Some scholars said that the Ayat indicate that a few of them would believe, or that their faith is minute, because they believe in Resurrection and in Allah's reward and punishment that Musa foretold. Yet, this faith will not benefit them since it is overshadowed by their disbelief in what Muhammad brought them. Some scholars said that the Jews did not actually believe in anything and that Allah said,
فَقَلِيلاً مَّا يُؤْمِنُونَ
(So little is that which they believe), meaning, they do not believe. This meaning is similar to the Arabic expression, "Hardly have I seen anything like this," meaning, "I have never seen anything like this."
88- Bir de “Kalplerimiz kılıflıdır” dediler. Öyle değil, Allah küfürleri
yüzünden onlara lânet etmiştir. Artık onlar pek az iman ederler.
88. Yani ey Rasûlüm sen kendilerini imana davet ettiğinde kalplerinin örtülü, kılıflı olduğunu
ileri sürerek mazeret beyan ettiler. Yani kılıflar ve örtüler içerisinde bulunduğundan, senin
söylediklerini anlamıyorlarmış; bu da iddialarına göre bilgi sahibi olmadıklarından ötürü
kendileri için mazeret teşkil ediyormuş. Ancak bu, onların söyledikleri bir yalandır. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Öyle değil! Allah küfürleri yüzünden onlara lânet etmiştir.”
Yani küfürleri sebebi ile Allah’ın rahmetinden kovulmuş, lanete uğramışlardır. Onlardan iman
edenler pek azdır. Yahut da onların imanları az, küfürleri çok daha fazladır.
Dokaz Jevreja za neslijeđenje Muhammeda, sallallahu alejhi ve sellem, jest sadržan u riječima: "Naša srca su otvrdla i okorjela, i do njih ne stiže ono što govoriš, niti ona to razumiju", a nije tako, već ih je Allah udaljio od Svoje milosti zbog njihovog nevjerstva, pa je malo njih povjerovalo u ono što je Allah objavio.
La scusa degli Ebrei di non aver seguito Muћammed (ﷺ), e nel loro detto: "In verità, i nostri cuori sono sigillati: Non li raggiunge nulla di ciò che dici e non lo comprendiamo". Ma la realtà non stava come affermavano; piuttosto, Allāh li ha espulsi dalla Sua misericordia, a causa della loro miscredenza, loro crederanno solo a una piccola parte di ciò che Allāh ha rivelato.
Alasan orang-orang Yahudi untuk tidak mau mengikuti Muhammad -ṣallallāhu 'alaihi wa sallam- ialah ucapan mereka, “Sesungguhnya hati kami tertutup, tidak bisa dimasuki oleh ucapanmu dan tidak bisa memahaminya.” Padahal keadaan yang sebenarnya tidak seperti pengakuan mereka, tetapi Allah telah menjauhkan mereka dari rahmat-Nya akibat kekufuran mereka, sehingga mereka tidak akan beriman dengan apa yang diturunkan Allah kecuali beberapa hal saja.
The Israelites argued that their stubbornness was because their hearts were wrapped in a cover, so that none of what was said to them could reach them, or make sense to them. On the contrary, Allah deprived them of His mercy due to their disbelief, so that they will not have faith.
Talaga ngang ang katwiran ng mga Hudyo noon sa kawalan ng pagsunod kay Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – ay ang sabi nila: "Tunay na ang mga puso namin ay binalutan, na walang nakararating sa mga ito na anuman mula sa sinasabi mo at hindi nakaiintindi niyon." Ang kalagayan ay hindi gaya ng hinaka-haka nila, bagkus nagtaboy sa kanila si Allāh mula sa awa Niya dahil sa kawalang-pananampalataya nila sapagkat hindi sila sumasampalataya maliban sa kakaunti mula sa pinababa ni Allāh.
L’argument avancé par les juifs afin de justifier leur refus de se faire disciples du Prophète est le suivant:
Ils disent: Nos cœurs sont voilés et de ce fait, rien de ce que tu dis n’y pénètre.
Or il n’en est pas comme ils le prétendent: c’est plutôt Allah qui les a exclus de Sa miséricorde par leur mécréance puisqu’ils ne croient qu’en une part infime de ce qui a été révélé par Allah.
El argumento esgrimido por dichos judíos para justificar su negativa a aceptar al Profeta es el siguiente, ellos dicen: “Nuestros corazones están cerrados, nada de lo que dices puede penetrarlos.” Sin embargo, no es como ellos dicen. Es Al‑lah quien los ha excluido de Su misericordia por su incredulidad, porque solo creen en una parte ínfima de lo que ha sido revelado por Al‑lah.
"Dan setelah datang kepada mereka al-Qur`an dari Allah yang membenarkan apa yang ada pada
mereka, padahal sebelum-nya mereka biasa memohon (kedatangan Nabi) untuk
mendapat kemenangan atas orang-orang kafir, maka setelah datang kepada mereka apa yang telah
mereka ketahui, mereka lalu ingkar kepa-danya. Maka laknat Allah-lah atas orang-orang yang
ingkar itu. Alangkah buruknya (hasil perbuatan) mereka yang menjual
diri-nya sendiri dengan kekafiran kepada apa yang telah diturunkan Allah, karena dengki, bahwa
Allah menurunkan karuniaNya kepada siapa yang dikehendakiNya di antara hamba-hambaNya. Karena
itu mereka mendapat murka sesudah (mendapat) kemur-kaan. Dan orang-orang
kafir itu mendapat siksaan yang meng-hinakan." (Al-Baqarah: 89-90).
Noong dumating sa kanila ang Marangal na Qur'ān mula sa ganang kay Allāh, na sumasang-ayon sa nasa Torah at Ebanghelyo sa mga batayang pangkalahatang tumpak – samantalang sila dati bago pa ng pagbaba nito ay nagsasabi: "Magpapaadya tayo sa laban sa mga tagapagtambal at magpapawagi para sa atin kapag may ipinadala na isang propeta para sumampalataya tayo sa kanya at sumunod tayo sa kanya" – ngunit noong dumating sa kanila ang Qur'ān at si Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – ayon sa katangiang nakilala nila at katotohanang nalaman nila ay tumanggi silang sumampalataya sa kanya. Kaya ang sumpa ni Allāh ay nasa mga tagatangging sumampalataya kay Allāh at sa Sugo Niya.
The Qur’ān came to them from Allah, agreeing with the universal true principles of the Torah and the Gospel. Before it was revealed, they used to say that they would be helped against the idolaters, who worship others alongside Allah, and would have success over them when a prophet was sent, since they would have faith in him and follow him. But when the Qur’ān and Muhammad (peace be upon him) came to them, according to the description they recognised and the truth they knew, they disbelieved him. Allah curses those who disbelieve Him and His Prophet.
Cuando Al‑lah les envió el Sagrado Corán, un Libro que valida los fundamentos generales auténticos de la Torá, no creyeron. Antes de que el Corán fuera revelado, ellos decían: “Venceremos a los politeístas y obtendremos la victoria cuando un profeta nos sea enviado. Creeremos en él y lo seguiremos”. Pero cuando el Corán y el profeta Mujámmad r aparecieron presentando las características que ellos conocían y aportando una verdad que les era familiar, no creyeron. Que la maldición de Al‑lah sea sobre aquellos que no creen en Al‑lah y en Su mensajero.
E quando giunse loro il Generoso Corano da parte di Allāh, ed era conforme a quello che vi era contenuto nella Torāh e nel Vangelo nei princìpi generali, sani, mentre prima della sua discesa dicevano: "Trionferemo contro gli idolatri e saremo sostenuti quando verrà inviato un profeta a cui crederemo e che seguiremo". Quando giunse loro il Corano e Muhammed, la pace e la benedizione di Allāh sia su di lui, come descritto nel modo loro familiare, e la verità, nel modo di cui erano consapevoli, rinnegarono. Che la maledizione di Allāh colpisca coloro che non credono in Allāh e nel Suo Messaggero.
The Jews were awaiting the Prophet's coming, but They disbelieved in Him when He was sent
Allah said,
وَلَمَّا جَآءَهُمُ
(And when there came to them) meaning, the Jews,
كِتَـبٌ مِّنْ عِندِ اللَّهِ
(a Book from Allah) meaning, the Qur'an that Allah sent down to Muhammad,
مُصَدِّقٌ لِّمَا مَعَهُمْ
(confirming what is with them) meaning, the Tawrah. Further, Allah said,
وَكَانُواْ مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُواْ
(although aforetime they had invoked Allah (for coming of Muhammad ) in order to gain victory over those who disbelieved) meaning, before this Messenger came to them, they used to ask Allah to aid them by his arrival, against their polytheistic enemies in war. They used to say to the polytheists, "A Prophet shall be sent just before the end of this world and we, along with him, shall exterminate you, just as the nations of `Ad and Iram were exterminated." Also, Muhammad bin Ishaq narrated that Ibn `Abbas said, "The Jews used to invoke Allah (for the coming of Muhammad ) in order to gain victory over the Aws and Khazraj, before the Prophet was sent. When Allah sent him to the Arabs, they rejected him and denied what they used to say about him. Hence, Mu`adh bin Jabal and Bishr bin Al-Bara' bin Ma`rur, from Bani Salamah, said to them, `O Jews! Fear Allah and embrace Islam. You used to invoke Allah for the coming of Muhammad when we were still disbelievers and you used to tell us that he would come and describe him to us,' Salam bin Mushkim from Bani An-Nadir replied, `He did not bring anything that we recognize. He is not the Prophet we told you about.' Allah then revealed this Ayah about their statement,
وَلَمَّا جَآءَهُمْ كِتَـبٌ مِّنْ عِندِ اللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ
(And when there came to them (the Jews), a Book (this Qur'an) from Allah confirming what is with them (the Tawrah) and the Injil (Gospel))."'
Abu Al-`Aliyah said, "The Jews used to ask Allah to send Muhammad so that they would gain victory over the Arab disbelievers. They used to say, `O Allah! Send the Prophet that we read about - in the Tawrah - so that we can torment and kill the disbelievers alongside him.' When Allah sent Muhammad and they saw that he was not one of them, they rejected him and envied the Arabs, even though they knew that he was the Messenger of Allah ﷺ. Hence, Allah said,
فَلَمَّا جَآءَهُم مَّا عَرَفُواْ كَفَرُواْ بِهِ فَلَعْنَةُ اللَّهِ عَلَى الْكَـفِرِينَ
(Then when there came to them that which they had recognized, they disbelieved in it. So let the curse of Allah be on the disbelievers). "
Và khi Kinh Qur'an từ nơi Allah đến với họ (người dân Isra-el) tương đồng với những gì được nói trong Kinh Tawrah và Injil về những điều căn bản - và mặc dầu trước đó họ luôn nói: "chúng tôi sẽ giành thắng lợi đối với những người thờ đa thần khi nào một vị Nabi được phái đến, chúng tôi tin nơi Người và sẽ đi theo Người" - nhưng rồi khi Qur'an và Nabi Muhammad đến với họ đúng với những gì mà họ thừa nhận là đúng theo Kinh sách của họ thì họ lại quay lưng phủ nhận. Bởi thế, Allah nguyền rủa những kẻ vô đức tin nơi Allah và Thiên Sứ của Ngài.
The Torah تورات had in several places foretold the coming of the Holy Prophet ﷺ . In fact, the Jews themselves used to tell the Arabs that a new prophet and a new Divine Book was soon to come. But when the Holy Qur'an came down from Allah, and even when they had recognized its authenticity, the Jews denied it out of sheer spite.
The verse says that the Holy Qur'an confirms the Torah تورات it means that the Holy Qur'an is a concrete evidence of the truth of the prophecies made in the Torah تورات with regard to the coming of the Holy Prophet ﷺ and of the Holy Qur'an. One who believes in the Torah تورات cannot justifiably deny the Holy Qur'an and the Holy Prophet ﷺ ، for such a denial would involve a denial of the Torah تورات itself.
Knowledge is not enough for 'Iman ایمان
One may want to know why the Holy Qur'an calls the Jews Kafirin کافرون (infidels), when they did recognize the truth as truth, which should qualify them to be called "believers." Let us explain that 'Iman ایمان (faith) does not merely mean "knowing the truth", but really signifies "accepting the truth and affirming it deed-wise." Otherwise, Satan too will have to be called a believer, for he knows fully well what the truth is. In fact, this knowledge of the truth on the part of Satan شیطان intensifies the gravity of his Kufr کفر (infidelity) all the more.
However, the next verse attributes the infidelity of the Jews to their malice.
Allah katından bu kimselere sahih ve genel esaslarda Tevrat ve İncil'de zikredilenlerle örtüşen Kur'an-ı Kerim gelmiştir. Onlar Kur'an indirilmeden önce şöyle diyorlardı: "Müşriklere karşı zafer elde edeceğiz, peygamber gönderildiğinde fetihler bize açılacak, o peygambere iman edip, tabi olacağız". Ne var ki; kendilerine Kur'an ve Muhammed -sallallahu aleyhi ve sellem- bildikleri vasıf üzerine ve bildikleri hak üzere geldiğinde onu inkâr ettiler. Allah'ın laneti, Allah'ı ve Resulünü inkâr eden kâfirlerin üzerine olsun.
Tatkala Al-Qur`ān al-Karīm yang berasal dari sisi Allah datang kepada mereka dengan ajaran yang selaras dengan apa yang ada di dalam Taurat dan Injil mengenai prinsip-prinsip umum yang benar, sedangkan sebelum turunnya Al-Qur`ān itu mereka mengatakan, “Kita akan menang melawan orang-orang musyrik ketika ada seorang nabi yang diutus lalu kita beriman kepadanya dan mengikuti jejaknya,” tetapi ketika Al-Qur`ān benar-benar datang kepada mereka bersama dengan Muhammad -ṣallallāhu 'alaihi wa sallam- yang memiliki sifat-sifat yang sudah mereka kenali sebelumnya dan membawa kebenaran yang juga sudah mereka ketahui sebelumnya, ternyata mereka kafir kepadanya. Lalu laknat Allah pun ditimpakan kepada orang-orang yang kafir terhadap Allah dan Rasul-Nya.
89- Yanlarındakini doğrulamak üzere onlara Allah tarafından bir Kitap gelince -ki önceden
kâfirlere karşı yardım isteyip duruyorlardı- işte o tanıdıkları kendilerine gelince onu inkâr
ettiler. Allah’ın lâneti kâfirler üzerine olsun!
90- Allah’ın kullarından dilediği kimseye kendi lütfundan indirmesini kıskanarak Allah’ın
indirdiklerini inkâr etmek karşılığında kendilerini sattıkları şey ne kötüdür! Böylece gazap
üstüne gazaba uğradılar. Kâfirler için küçük düşürücü bir azap vardır.
89-90. “Yanlarındakini doğrulamak üzere onlara Allah tarafından bir Kitap gelince”
Yani kendilerinin önceden bilip tanıdıkları, o yaratılmışların en faziletlisi ve peygamberlerin
sonuncusu vasıtası ile gelen ve Tevrat’tan yanlarında bulunanı tasdik eden Kitab’ı onlar iyi
bilmekte ve şeksiz şüphesiz tanımakta idiler. Hatta müşrikler ile kendi aralarında cahiliye
döneminde meydana gelen savaşlarda o Peygamber ile yardıma kavuşacaklarına inanmakta, müşrikleri
O’nun gelişi ile ve onunla birlikte savaşacaklarını söyleyerek korkutmakta idiler. O tanıdıkları
Nebi ve Kitap gelince inkar ettiler. Bu küfürlerinin sebebi ise Allah’ın kulları arasından
dilediği kimselere ihsanını indirmesini kıskanmaları ve taşkınlıkları idi. Bunun üzerine Allah
onlara lânet etti ve küfürlerinin çokluğu, şüphe ve şirklerinin ardı arkasına gelmesi sebebi ile
onlara gazap üstüne gazap etti. “Kâfirler için küçük düşürücü bir azap vardır.” Yani can yakıcı, ızdırap
verici bir azap vardır. Bu da cehennem ateşini boylamak ve ebedi nimetlerden mahrum kalmaktır.
Onların bu halleri ne kötüdür! Allah’a, kitaplarına, Peygamberlerine imanı bırakıp O’na,
kitaplarına ve Peygamberlerine küfr etmeleri, onu bilmelerine ve doğruluğuna inanmalarına rağmen
böyle bir değiş-tokuşa girmeleri ne kadar kötüdür! O nedenle bu, onların azaplarının daha da
büyük olmasına sebeptir.
Kada im je došao plemeniti Kur'an od Allaha, koji se slaže u univerzalnim principima koji su došli u Tevratu i Indžilu, a oni su prije objave Kur'ana govorili: "Mi ćemo pobijediti mnogobošce, i osvajat ćemo kada nam bude poslan vjerovjesnik u kojeg ćemo povjerovati i kojeg ćemo slijediti", i kada im je došao Muhammed, sallallahu alejhi ve sellem, onakav kakvog su ga znali iz svojih knjiga – uznevjerovali su u istinu koju su znali, pa neka je Allahovo prokletstvo na nevjernike u Allaha i Njegova Poslanika.
Lorsqu’Allah leur fit parvenir le Noble Coran, un Livre qui valide les fondements généraux authentiques apportés par la Torah, ils n’y crurent pas. Avant que le Coran ne soit révélé, ils disaient:
Nous vaincrons les polythéistes et nous serons victorieux lorsqu’un prophète nous sera envoyé. Nous croirons en lui et le suivrons! Mais lorsqu’apparurent le Coran et le Prophète Muħammad possédant les caractéristiques qu’ils connaissaient et apportant une vérité qui leur était familière, ils mécrurent. Que la malédiction d’Allah soit sur ceux qui mécroient en Allah et en Son messager.
Prophethood cannot be earned through one's own efforts or one's own merit; it is a special grace which Allah bestows on whomsoever He likes. But the Jews were so envious and malicious that they denied the Holy Prophet ﷺ and the Holy Qur'an out of sheer spite. In doing so, they were questioning the will of Allah Himself. Thus, they earned divine wrath in two ways - firstly, for denying a true prophet; and secondly؛ for their envy and malice.
The Holy Qur'an says that the Jews will have to undergo a punishment which would involve not only pain, but also disgrace and abasement. The latter condition has been added to suggest that this kind of punishment is peculiar to the infidels, and is not meant for a true Muslim at all, for a Muslim, no matter how great his sins are, will be punished for the purpose of being purified, not for being disgraced.
The next verse reports what the Jews used to say with regard to the Holy Qur'an, which clearly shows their envy and malice as well as their infidelity (Kufr کفر).
Jadno li je to što su iman u Allaha i Njegove poslanike, u kojem se nalazi sreća za njihove duše, zamijenili nevjerstvom u ono što je Allah objavio i utjerivanjem Njegovih poslanika u laž, zbog nepravednosti i zavisti što je Allah dao vjerovjesništvo i Kur'an Muhammedu, sallallahu alejhi ve sellem. Time su zaslužili višestruku Allahovu srdžbu, jer su uznevjerovali u Muhammeda, sallallahu alejhi ve sellem, i zato što su prije toga Tevrat iskrivili. Nevjernicima u poslanstvo Muhammeda, sallallahu alejhi ve sellem, pripada ponižavajuća patnja na Sudnjem danu.
Combien est vil ce contre quoi ils ont troqué la foi qu’ils avaient en Allah et en Ses messagers. Ils mécrurent ainsi en ce qui a été révélé par Allah et démentirent Ses messagers parce qu’ils étaient injustes et jaloux que la prophétie et la révélation du Coran aient été octroyées à Muħammad.
Ils méritèrent pour avoir refusé de croire en Muħammad et avoir avant cela altéré la Torah, une colère sans précédent de la part d’Allah. En effet, ceux qui refusent de croire en la prophétie de Muħammad auront un châtiment avilissant le Jour de la Résurrection.
Cómo es de vil aquello por lo cual cambiaron la fe que tenían en Al‑lah y en Sus mensajeros. Negaron lo que había sido revelado por Al‑lah y desmintieron a Sus mensajeros. Actuaron así por injustos y celosos de que la profecía y la revelación del Corán hubiera sido otorgada a Mujámmad. Por haberse negado a creer en Mujámmad r y haber alterado la Torá, merecen de parte de Al‑lah una cólera sin igual. En efecto, aquellos que se resisten a creer en Al‑lah tendrán un castigo denigrante el Día de la Resurrección.
How miserable is what they accepted in exchange for their portion of faith in Allah and His messengers. They disbelieved what Allah revealed, and unjustly and enviously rejected His prophets, because He gave prophethood and the Qur’ān to Muhammad (peace be upon him). For disbelieving in Muhammad (peace be upon him) and for distorting the Torah beforehand, they deserved anger upon anger from Allah. A humiliating torment on the Day of Judgement will meet those who disbelieved in the prophethood of Muhammad (peace be upon him).
Che infausto ciò che hanno preferito alla fede di Allāh e nei suoi messaggeri! Hanno rinnegato ciò che Allāh ha rivelato e hanno smentito i Suoi profeti ingiustamente, per invidia a causa della Profezia e del Corano discesi su Muħammed ﴾pace e benedizioni di Allāh essere su di luﷺi﴿, e meritarono ancora di più l'ira di Allāh L'Altissimo, poiché non credettero in Muħammed ﴾pace e benedizioni di Allāh essere su di lui﴿, e per aver alterato parte della Torāh. E coloro che rinnegano la profezia di Muħammed ﴾pace e benedizioni di Allāh essere su di lui﴿ subiranno una punizione umiliante, nel giorno della Resurrezione.
Kay saklap ng ipinagpalit nila sa bahagi ng mga sarili nila na pananampalataya kay Allāh at sa mga sugo Niya sapagkat tumanggi silang sumampalataya sa pinababa ni Allāh at nagpasinungaling sila sa mga sugo Niya dala ng kawalang-katarungan at inggit dahilan sa pagpapababa ng pagkapropeta at ng Qur'ān kay Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan. Kaya naman naging karapat-dapat sila sa isang galit na pinag-ibayo mula kay Allāh – pagkataas-taas Siya – dahil sa kawalang-pananampalataya nila kay Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – at dahilan sa pagpilipit nila sa Torah bago pa nito. Ukol sa mga tagatangging sumampalataya sa pagkapropeta ni Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – ay isang pagdurusang mang-aaba sa Araw ng Pagbangon.
The Jews of Arabia behaved similarly with the Prophet Muhammad. They had seen prophecies of the coming of a final prophet in their scriptures, and had eagerly anticipated his arrival. When he comes, they used to say, we will join with him in a grand alliance against the pagans and idolators. But these proved to be empty words on their part, a pretence aimed at consolidating their status as undisputed guardians of divine faith. When the Prophet came, the truth of their position was exposed. They were shown to be steeped in bigotry, reluctant to believe in a prophet who did not come from the Jewish race. They could not dispute the authentic indications presented by the Quran in support of his prophethood; all they could say was, ‘It all sounds very impressive, but our ancestral religion is good enough for us. Our hearts are sealed and we will not accept anything besides the faith we have inherited from our forefathers.’
Allah'a ve Resulüne iman etmeyi nefislerinin arzuladığı şey karşılığında satmaları ne kötü bir şeydir. Allah'ın indirdiğini inkâr ettiler ve resullerini yalanladılar. Peygamberliğin ve Kuran'ın Muhammed -sallallahu aleyhi ve sellem-'e indirilmesinden dolayı haset edip zulmettiler. Muhammed -sallallahu aleyhi ve sellem-'i inkâr etmeleri ve daha önceden de Tevrat'ı tahrif etmelerinden dolayı Allah Teâlâ'nın şiddetli gazabını hak ettiler. Muhammed -sallallahu aleyhi ve sellem-'in peygamberliğini inkâr edenler için kıyamet gününde alçaltıcı bir azap vardır.
Mujahid said,
بِئْسَمَا اشْتَرَوْاْ بِهِ أَنفُسَهُمْ
(How bad is that for which they have sold their own selves), "The Jews sold the truth for falsehood and hid the truth about Muhammad ." As-Suddi said that the Ayah,
بِئْسَمَا اشْتَرَوْاْ بِهِ أَنفُسَهُمْ
(How bad is that for which they have sold their own selves) means, "The Jews sold themselves." meaning, what is worse is what they chose for themselves by disbelieving in what Allah revealed to Muhammad instead of believing, aiding and supporting him. This behavior of theirs is the result of their injustice, envy and hatred,
أَن يُنَزِّلُ اللَّهُ مِن فَضْلِهِ عَلَى مَن يَشَآءُ مِنْ عِبَادِهِ
(grudging that Allah should reveal of His grace unto whom He wills of His servants). " There is no envy worse than this. Therefore,
فَبَآءُو بِغَضَبٍ عَلَى غَضَبٍ
(So they have drawn on themselves wrath upon wrath). Ibn `Abbas commented on this Ayah, "Allah became angry with them because they ignored some of the Tawrah and disbelieved in the Prophet that He sent to them." I (Ibn Kathir) say that the meaning of,
بَاءُوا
(And they drew on themselves) is that they deserved and acquired multiplied anger. Also, Abu Al-`Aliyah said, "Allah became angry with them, because of their disbelief in the Injil and `Isa and He became angry with them again, because they disbelieved in Muhammad and the Qur'an." Similar was said by `Ikrimah and Qatadah. Allah said,
وَلِلْكَـفِرِينَ عَذَابٌ مُّهِينٌ
(And for the disbelievers, there is disgracing torment). Since their disbelief was a result of their transgression and envy, which was caused by arrogance, they were punished with disgrace and humiliation in this world and the Hereafter. Similarly, Allah said,
إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِى سَيَدْخُلُونَ جَهَنَّمَ دَخِرِينَ
(Verily, those who scorn My worship (i.e. do not invoke Me, and do not believe in My Oneness) they will surely enter Hell in humiliation!") (40:60) meaning, "Disgraced, degraded and humiliated." Imam Ahmad narrated that `Amr bin Shu`ayb said that his father said that his grandfather said that the Prophet said,
«يُحْشَرُ الْمُتَكَبِّرُونَ يَوْمَ الْقِيَامَةِ أَمْثَالَ الذَّرِّ فِي صُوَرِ النَّاسِ، يَعْلُوهُمْ كُلُّ شَيْءٍ مِنَ الصِّغَارِ حَتَّى يَدْخُلُوا سِجْنًا فِي جَهَنَّمَ يُقَالُ لَهُ. بَوْلَسُ تَعْلُوهُمْ نَارُ الْأَنْيَارِ يُسْقَونَ مِنْ طِينَةِ الْخَبَالِ عُصَارَةِ أَهْلِ النَّار»
(The arrogant people will be gathered on the Day of Resurrection in the size of ants, but in the shape of men. Everything shall be above them, because of the humiliation placed on them, until they enter a prison in Jahannam called `Bawlas' where the fire will surround them from above. They shall drink from the puss of the people of the Fire.)
Alangkah buruknya tindakan mereka yang menukar keimanan kepada Allah dan Rasul-Nya dengan kepentingan diri mereka sendiri, yaitu mereka memilih kafir kepada wahyu yang diturunkan oleh Allah dan mendustakan para rasul-Nya sebagai bentuk kezaliman dan iri hati karena Allah menganugerahkan kenabian dan kitab suci Al-Qur`ān kepada Muhammad -ṣallallāhu 'alaihi wa sallam-. Akibatnya, mereka berhak mendapatkan murka yang berlipat ganda dari Allah -Ta'ālā- karena kekafiran mereka kepada Nabi Muhammad -ṣallallāhu 'alaihi wa sallam- dan -sebelumnya- mereka mendistorsi kitab suci Taurat. Sungguh, orang-orang yang mengingkari kenabian Nabi Muhammad -ṣallallāhu 'alaihi wa sallam- akan mendapatkan siksa yang menghinakan di hari Kiamat.
Thật xấu xa thay về việc họ đã bán đi linh hồn của mình khi nó đã từng có đức tin nơi Allah và Thiên Sứ của Ngài trước đó, họ phủ nhận những gì Allah ban xuống và phủ nhận các vị Thiên Sứ của Ngài chỉ vì lòng đố kỵ cho việc sứ mạng Nabi và Qur'an được ban xuống cho Muhammad. Cho nên, họ đáng bị sự phẫn nộ của Allah từ sự phẫn nộ này đến sự phẫn nộ khác chồng chất lên nhau do sự vô đức tin của họ nơi Muhammad và do sự bóp méo của họ về một số nội dung của Kinh Tawrah. Và những kẻ vô đức tin nơi sứ mạng Nabi của Muhammad sẽ bị trừng phạt một cách nhục nhã vào Ngày Phán Xét.
Khi có lời bảo những người Do Thái rằng các người hãy tin nơi những gì được ban xuống cho vị Thiên Sứ của Ngài - Muhammad từ chân lý và sự hướng dẫn thì họ nói họ chỉ tin nơi những gì được ban xuống cho các vị Nabi của họ và phủ nhận những gì được ban xuống cho Muhammad. Họ phủ nhận Qur'an mặc dù Qur'an đã tương đồng với những gì được nói trong Kinh Tawrah của họ. Và nếu họ thực sự tin nơi những gì được ban xuống cho họ trước đó thì chắc chắn họ đã tin nơi Qur'an. Này hỡi vị Nabi Muhammad! Ngươi hãy trả lời họ: Nếu các ngươi thực sự tin nơi các vị Nabi của các ngươi trước đây thì cớ vì sao các ngươi lại giết hại họ?
Apabila dikatakan kepada orang-orang Yahudi itu, “Berimanlah kamu kepada kebenaran dan petunjuk yang Allah turunkan kepada Rasul-Nya,” mereka menjawab, “Kami beriman kepada kitab suci yang diturunkan kepada nabi-nabi kami,” seraya mengingkari kitab suci yang diturunkan kepada Nabi Muhammad -ṣallallāhu 'alaihi wa sallam-, meskipun Al-Qur`ān ini adalah kebenaran dari Allah yang sesuai dengan kitab suci yang ada di tangan mereka. Sekiranya mereka benar-benar beriman kepada kitab suci yang diturunkan kepada mereka, niscaya mereka juga beriman kepada Al-Qur`ān. Untuk menjawab ucapan mereka katakanlah -wahai Nabi- kepada mereka, “Mengapa kalian membunuh nabi-nabi Allah sebelum ini, jika kalian benar-benar beriman kepada kebenaran (kitab suci) yang mereka sampaikan kepada kalian?”
Bu Yahudilere, Allah'ın Resulüne indirdiği hak ve doğru yola iman edin denildiğinde, ancak bizim peygamberlerimize indirilene iman ederiz deyip, kendilerine indirilenin dışında Muhammed-sallallahu aleyhi ve sellem-'e indirileni inkâr ederler. Oysa ki bu Kur'an haktır ve Allah'ın onlara verdiğiyle uyuşur. Eğer gerçekten kendilerine indirilene iman etselerdi, Kur'an'a da iman ederlerdi. -Ey Peygamber- onlara cevap olarak de ki: "Eğer size getirdikleri hakka gerçekten iman eden kimseler idiyseniz, daha önce niçin Allah’ın peygamberlerini öldürüyordunuz?”
Although The Jews denied the Truth, They claimed to be Believers!
Allah said,
وَإِذَا قِيلَ لَهُمْ
(And when it is said to them), meaning, the Jews and the People of the Book,
ءَامِنُواْ بِمَآ أَنزَلَ اللَّهُ
(Believe in what Allah has sent down) to Muhammad , believe in and follow him,
قَالُواْ نُؤْمِنُ بِمَآ أُنزِلَ عَلَيْنَا
(They say, "We believe in what was sent down to us.") meaning, it is enough for us to believe in what was revealed to us in the Tawrah and the Injil, and this is the path that we choose,
وَيَكْفُرونَ بِمَا وَرَآءَهُ
(And they disbelieve in that which came after it).
وَهُوَ الْحَقُّ مُصَدِّقًا لِّمَا مَعَهُمْ
(while it is the truth confirming what is with them) meaning, while knowing that what was revealed to Muhammad ,
الْحَقُّ مُصَدِّقًا لِّمَا مَعَهُمْ
(it is the truth confirming what is with them). This means that since what was sent to Muhammad conforms to what was revealed to the People of the Book, then this fact constitutes a proof against them. Similarly, Allah said,
الَّذِينَ آتَيْنَـهُمُ الْكِتَـبَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَآءَهُمْ
(Those to whom We gave the Scripture (Jews and Christians) recognize him (Muhammad ) as they recognize their sons) (2:146). Allah said next,
فَلِمَ تَقْتُلُونَ أَنبِيَآءَ اللَّهِ مِن قَبْلُ إِن كُنتُم مُّؤْمِنِينَ
("Why then have you killed the Prophets of Allah aforetime, if you indeed have been believers").
This means, "If your claim that you believe in what was revealed to you is true, then why did you kill the Prophets who came to you affirming the Tawrah's Law, although you knew they were true Prophets You killed them simply out of transgression, stubbornness and injustice with Allah's Messengers. Therefore, you only follow your lusts, opinions and desires." Similarly, Allah said,
أَفَكُلَّمَا جَآءَكُمْ رَسُولٌ بِمَا لاَ تَهْوَى أَنفُسُكُم اسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ
(Is it that whenever there came to you a Messenger with what you yourselves desired not, you grew arrogant Some you disbelieved and some you killed.)
Also, As-Suddi said, "In this Ayah, Allah chastised the People of the Book,
قُلْ فَلِمَ تَقْتُلُونَ أَنبِيَآءَ اللَّهِ مِن قَبْلُ إِن كُنتُم مُّؤْمِنِينَ
(Say (O Muhammad to them): "Why then have you killed the Prophets of Allah aforetime, if you indeed have been believers")."
وَلَقَدْ جَآءَكُم مُّوسَى بِالْبَيِّنَـتِ
(And indeed Musa came to you with clear proofs) meaning, with clear signs and clear proofs that he was the Messenger of Allah ﷺ and that there is no deity worthy of worship except Allah. The clear signs -or miracles- mentioned here are the flood, the locusts, the lice, the frogs, the blood, the staff and the hand. Musa's miracles also include parting the sea, shading the Jews with clouds, the manna and quails, the gushing stone, etc.
ثُمَّ اتَّخَذْتُمُ الْعِجْلَ
(yet you worshipped the calf) meaning, as a deity instead of Allah, during the time of Musa. Allah's statement,
مِن بَعْدِهِ
(after he left) after Musa went to Mount Tur to speak to Allah. Similarly, Allah said,
وَاتَّخَذَ قَوْمُ مُوسَى مِن بَعْدِهِ مِنْ حُلِيِّهِمْ عِجْلاً جَسَداً لَّهُ خُوَارٌ
(And the people of Musa made in his absence, out of their ornaments, the image of a calf (for worship). It had a sound (as if it was mooing)) (7:148).
وَأَنتُمْ ظَـلِمُونَ
(and you were Zalimun) meaning, you were unjust in this behavior of worshipping the calf, although you knew that there is no deity worthy of worship except Allah. Similarly, Allah said,
وَلَمَّا سُقِطَ فَى أَيْدِيهِمْ وَرَأَوْاْ أَنَّهُمْ قَدْ ضَلُّواْ قَالُواْ لَئِن لَّمْ يَرْحَمْنَا رَبُّنَا وَيَغْفِرْ لَنَا لَنَكُونَنَّ مِنَ الْخَـسِرِينَ
(And when they regretted and saw that they had gone astray, they (repented and) said: "If our Lord have not mercy upon us and forgive us, we shall certainly be of the losers") (7:149).
Lorsque l’on dit à ces juifs: Croyez en la vérité et la guidée qu’Allah a révélé à Son Messager. Ils répondent: Nous croyons en ce qui a été révélé à nos prophètes. Ils refusent donc de croire en une autre Révélation, et donc à celle révélée par Muħammad malgré le fait que ce Coran corresponde avec exactitude à ce qu’Allah leur avait précédemment révélé. Ainsi, s’ils croyaient réellement en ce qui leur a été auparavant révélé, ils auraient foi au Coran. Dis-leur, ô Prophète, en guise de réponse:
Pourquoi avez-vous auparavant tué les prophètes d’Allah si vous croyiez véritablement à ce qu’ils vous ont apporté ?
The Jews flatly refused to believe in any Book of Allah -- like the Evangel or the Holy Qur'an - except in the Torah. This denial is a clear evidence of their infidelity (Kufr کفر). Moreover, they also used to add that they believe in the Torah, for it had been sent down to them. This comes to mean that they denied the other Books just because they had not been sent down to them. Such an argument betrays their envy and malice.
The Holy Qur'an refutes their argument in three ways:
(1) When the truth and authenticity of the other Books has been established on the basis of irrefutable arguments, what does, then, this denial mean? If they had any doubts as to the arguments on the basis of which authenticity was being claimed for these Books, they could very well have voiced this doubt, and satisfied themselves on this point. But why this flat refusal to believe?
(2) The other Books, like the Holy Qur'an, confirm the Torah..If one denies them, one at the same time denies the Torah itself.
(3) To slay a prophet is tantamount to infidelity (Kufr), according to all the Divine Books. Moreover, the prophets whom the Jews had killed were themselves Israelites, and their teachings, were based on the injunctions of the Torah. But the Jews not only killed these prophets, but also accepted the killers as their chiefs. This is a direct denial of the Torah, and falsifies their claim that they believe in the Torah.
In short, nothing that the Jews say or do is acceptable and valid from any possible point of view.
The next verses proceed to refute the Jews on several other counts.
Kada se ovim jevrejima kaže: "Vjerujte u uputu i istinu koju je Allah objavio Svom Poslaniku!", oni kažu: "Vjerujemo u ono što je objavljeno našim vjerovjesnicima", a ne vjeruju u ono što je objavljeno Muhammedu, sallallahu alejhi ve sellem, iako je ovaj Kur'an istina koja se slaže sa onim što im je došlo od Allaha. Da su istinski vjerovali u ono što im je objavljeno, povjerovali bi i u Kur'an. Reci, o Vjerovjesniče, odgovarajući im: "Zašto ste ranije ubijali Allahove vjerovjesnike, ako ste stvarno bili vjernici u ono što su vam donijeli?"
E se a questi Ebrei viene detto: "Credete alla Verità e alla Retta Via che Allāh ha rivelato al Suo Messaggero". Dissero: "Crediamo in ciò che è stato rivelato ai nostri profeti", ma rinnegano altro, compreso ciò che è stato rivelato a Muħammed ﴾che la pace e la benedizione di Allāh sia su di luiﷺ﴿, sebbene, in verità, questo Corano sia la verità, concorde con ciò che essi possiedono da parte di Allāh. Se avessero davvero creduto in ciò che è stato rivelato loro da parte di Allāh, avrebbero creduto nel Corano. Di', o Profeta, in loro risposta: "Perché uccidevate i profeti di Allāh, in passato, se credevate davvero nella verità che vi è giunta?!"
"Dan apabila dikatakan kepada mereka, 'Berimanlah kepada al-Qur`an yang diturunkan Allah,'
mereka berkata, 'Kami hanya beriman kepada apa yang diturunkan kepada kami.' Dan mereka kafir
kepada al-Qur`an yang diturunkan sesudahnya, sedang al-Qur`an itu adalah (Kitab)
yang haq; yang membenarkan apa yang ada pada mereka. Katakanlah, 'Mengapa kamu dahulu membunuh
nabi-nabi Allah jika benar kamu orang-orang yang beriman? Sungguh Musa telah datang kepadamu
membawa bukti-bukti kebenaran (mukjizat), kemudian kamu jadikan anak
sapi (sebagai sembahan) sesudah (kepergian)nya,
dan sebenarnya kamu adalah orang-orang yang zhalim.' Dan (ingatlah),
ketika Kami mengam-bil janji darimu dan Kami angkat bukit (Thursina) di
atasmu (seraya Kami berfirman), 'Peganglah teguh-teguh apa yang Kami
berikan kepadamu dan dengarkanlah!' Mereka menjawab, 'Kami mendengar tetapi tidak menaati.' Dan
telah diresapkan ke dalam hati mereka itu (kecintaan menyembah) anak
sapi karena kekafir-annya. Katakanlah, 'Amat jahat perbuatan yang telah diperintah-kan imanmu
kepadamu jika betul kamu beriman (kepada Taurat)'." (Al-Baqarah: 91-93).
(91) Jika orang Yahudi diperintahkan untuk beriman ke-pada apa yang
diturunkan oleh Allah kepada RasulNya yaitu al-Qur`an maka mereka takabur dan sombong serta, ﴾
قَالُواْ نُؤۡمِنُ بِمَآ أُنزِلَ عَلَيۡنَا وَيَكۡفُرُونَ بِمَا وَرَآءَهُۥ ﴿ "mereka berkata, 'Kami hanya beriman kepada apa yang diturunkan kepada kami.' Dan mereka kafir kepada al-Qur`an yang diturunkan sesudahnya'." Maksudnya, kafir dengan kitab-kitab selainnya, padahal yang wajib adalah mereka harus beriman kepada apa yang diturunkan oleh Allah secara mutlak, baik yang diturun-kan kepada mereka atau kepada selain mereka, dan inilah keimanan yang berguna, keimanan kepada apa yang diturunkan oleh Allah kepada seluruh Rasul-rasul Allah. Adapun membeda-bedakan antara kitab-kitab dan para Rasul atau mengaku beriman kepada sebagiannya tanpa sebagiannya yang lain, maka yang seperti ini bukanlah suatu keimanan, akan tetapi itu adalah hakikat kekufuran yang sesungguhnya. Oleh karena itu, Allah berfirman,
﴾ إِنَّ ٱلَّذِينَ يَكۡفُرُونَ بِٱللَّهِ وَرُسُلِهِۦ وَيُرِيدُونَ أَن يُفَرِّقُواْ بَيۡنَ ٱللَّهِ وَرُسُلِهِۦ
وَيَقُولُونَ نُؤۡمِنُ بِبَعۡضٖ وَنَكۡفُرُ بِبَعۡضٖ وَيُرِيدُونَ أَن يَتَّخِذُواْ بَيۡنَ ذَٰلِكَ
سَبِيلًا 150 أُوْلَٰٓئِكَ هُمُ ٱلۡكَٰفِرُونَ حَقّٗاۚ ﴿
"Sesungguhnya orang-orang yang kafir kepada Allah dan rasul-rasulNya, dan bermaksud membedakan antara, (keimanan kepada) Allah dan rasul-rasulNya, dengan mengatakan, 'Kami beriman kepada yang sebagian dan kami kafir terhadap sebagian (yang lain),' serta bermaksud (dengan perkataan itu) mengambil jalan (tengah) di antara yang demikian (iman atau kafir), mereka itulah sebenar-benar orang kafir." (An-Nisa`: 150-151).
Oleh karena itu, Allah membantah mereka dengan bantahan yang telak, dan mewajibkan mereka dengan kewajiban yang tidak ada pelarian bagi mereka darinya. Allah membantah kekufuran mereka terhadap al-Qur`an dengan dua perkara seraya berfirman, ﴾
وَهُوَ ٱلۡحَقُّ ﴿ "Sedang al-Qur`an itu adalah (Kitab) yang haq." Apabila al-Qur`an itu haq dalam segala hal yang dikandungnya berupa kabar, perintah dan larangan, yang mana ia juga datang dari sisi Rabb mereka, maka mengingkarinya adalah sebuah pengingkaran kepada Allah dan kepada yang haq yang Dia turunkan.
Kemudian Allah berfirman, ﴾ مُصَدِّقٗا لِّمَا مَعَهُمۡۗ ﴿ "Yang membenar-kan apa yang ada pada mereka," maksudnya, yang sesuai dengannya dalam segala perkara yang dijelaskan olehnya dari kebenaran, dan sebagai pelengkap baginya, lalu kenapa kalian beriman kepada Taurat yang diturunkan kepada kalian namun kalian ingkar kepada yang sepertinya? Tindakan yang demikian itu hanya fanatisme saja serta mengikuti hawa nafsu, bukan mengikuti petunjuk. Demikian juga dengan posisi al-Qur`an sebagai kitab yang membenarkan Taurat yang ada pada mereka menunjukkan bahwa kitab ini ada-lah hujjah bagi mereka atas kebenaran yang ada pada mereka dari kitab-kitab yang ada, dan itu berarti tidak ada jalan lain bagi me-reka dalam membuktikan Taurat kecuali dengan al-Qur`an, namun bila mereka mengingkari dan menentangnya, maka mereka men-jadi kaum yang berkedudukan sebagai pengklaim suatu pengakuan dengan suatu hujjah dan keterangan yang dia tidak memiliki selainnya, klaimnya tersebut tidaklah akan sempurna kecuali bila keterangannya benar, kemudian dia kembali menarik hujjah dan keterangannya itu sendiri dan mendustainya. Bukankah hal yang seperti ini adalah sebuah kebodohan dan kegilaan? Pengingkaran mereka terhadap al-Qur`an hakikatnya adalah pengingkaran ter-hadap Taurat yang ada pada mereka sendiri, bahkan menjadi pem-batal baginya.
Kemudian Allah menolak pengakuan mereka tentang keiman-an mereka kepada apa yang diturunkan kepada mereka dengan FirmanNya, ﴾
قُلۡ ﴿ "Katakanlah" kepada mereka, ﴾ فَلِمَ تَقۡتُلُونَ أَنۢبِيَآءَ
ٱللَّهِ مِن قَبۡلُ إِن كُنتُم مُّؤۡمِنِينَ ﴿ "Mengapa kamu dahulu membunuh nabi-nabi Allah jika
benar kamu orang-orang yang beriman?"
(92) ﴾ وَلَقَدۡ جَآءَكُم مُّوسَىٰ بِٱلۡبَيِّنَٰتِ ﴿ "Sungguh Musa telah datang kepadamu membawa bukti-bukti kebenaran (mukjizat)," yakni dengan keterangan-keterangan yang jelas dan berdasarkan kebenaran,﴾
ثُمَّ ٱتَّخَذۡتُمُ ٱلۡعِجۡلَ مِنۢ بَعۡدِهِۦ ﴿ "kemudian kamu jadikan anak sapi (sebagai sembahan) sesudahnya," maksudnya setelah kedatangannya, ﴾
وَأَنتُمۡ ظَٰلِمُونَ ﴿ "dan sebenarnya kamu adalah orang-orang yang zhalim" dalam hal ter-sebut
yang kalian tidak memiliki alasan tentangnya.
(93) ﴾ وَإِذۡ أَخَذۡنَا مِيثَٰقَكُمۡ وَرَفَعۡنَا فَوۡقَكُمُ ٱلطُّورَ
خُذُواْ مَآ ءَاتَيۡنَٰكُم بِقُوَّةٖ وَٱسۡمَعُواْۖ ﴿ "Dan (ingatlah), ketika Kami mengambil janji darimu dan Kami angkat bukit (Thursina) di atasmu (seraya Kami berfirman), 'Peganglah teguh-teguh apa yang Kami berikan kepadamu dan dengarkanlah!'" Maksud-nya, mendengar dengan menerima dan taat serta respon untuk menunaikan. ﴾
قَالُواْ سَمِعۡنَا وَعَصَيۡنَا ﴿ "Mereka menjawab, 'Kami mendengar tetapi tidak menaati'." Karena hal ini menjadi suatu kebiasaan me-reka, ﴾
وَأُشۡرِبُواْ فِي قُلُوبِهِمُ ٱلۡعِجۡلَ بِكُفۡرِهِمۡۚ ﴿ "dan telah diresapkan ke dalam hati mereka itu (kecintaan menyembah) anak sapi karena kekafirannya," yakni, dijadikan dalam hati mereka kecintaan kepada anak sapi itu dan penyembahan mereka kepadanya serta menyerapnya (baca: menikmatinya) yang disebabkan oleh kekufuran mereka tersebut. ﴾
قُلۡ بِئۡسَمَا يَأۡمُرُكُم بِهِۦٓ إِيمَٰنُكُمۡ إِن كُنتُم مُّؤۡمِنِينَ ﴿ "Katakanlah, 'Amat
jahat per-buatan yang telah diperintahkan imanmu kepadamu jika betul kamu ber-iman (kepada Taurat)'." Maksudnya kalian mengaku beriman dan kalian memuji diri
kalian dengan agama yang benar dan kalian juga membunuh para Nabi Allah lalu kalian menjadikan
anak sapi sebagai sesembahan kalian selain dari pada Allah ketika Musa عليه السلام, Nabi Allah,
tidak hadir di tengah kalian, kalian tidak menerima perintah-perintah dan larangan-larangannya
kecuali setelah adanya ancaman dan akan diangkatnya gunung Thursina di atas kalian, lalu kalian
menaati secara lisan namun kalian mendustainya secara tindakan, maka pengakuan iman seperti
apakah yang kalian klaim itu? Dan agama apakah itu? Apabila hal yang seperti itu adalah keimanan
sebagaimana yang kalian klaim, maka sangat jeleklah keimanan orang yang mengajak orang lain
kepada kezhaliman dan kekufuran kepada Rasul-rasul Allah dan banyak bermaksiat, padahal telah
diketahui bahwasanya keimanan yang benar adalah mengajak orang kepada segala hal yang baik dan
mencegahnya dari segala hal yang buruk. Dengan semua itu jelaslah kebohongan mereka dan nyatalah
pertentangan dalam diri mereka.
91- Onlara; “Allah’ın indirdiğine iman edin” denildiği zaman; “Biz, bize indirilene iman ederiz” derler de ondan ötesini inkâr ederler.
Hâlbuki o, beraberlerinde bulunanı doğrulayan hakkın tâ kendisidir. De ki: Madem iman ediyordunuz da niçin daha önce Allah’ın Peygamberlerini
öldürüyordunuz?”
92- Andolsun Mûsâ size apaçık belgelerle gelmişti de siz onun ardından (açıkça) zulme saparak buzağıyı (ilah) edindiniz.
93- Hani sizden bir söz almış ve Tur’u üstünüze kaldırıp; “Size verdiğimiz (Kitabı) kuvvetle tutun ve dinleyin” demiştik. Onlar ise “Dinledik, isyan ettik” demişlerdi. Küfürleri yüzünden buzağı (sevgisi) kalplerine içirildi. De ki:“Eğer mümin iseniz, imanınız size ne çirkin şeyler emrediyor!”
91. “Onlara; “Allah’ın indirdiğine iman edin” denildiği zaman” Yani
yahudilere Allah’ın Peygamberine indirmiş olduğu Kur’ân-ı Kerîm’e iman etmeleri söylendiği zaman büyüklenir ve azgınlık ederler:“Biz bize indirilene iman ederiz derler de ondan ötesini” yani onun
dışındaki diğer kitapları “inkar ederler.” Hâlbuki ister kendilerine
indirilmiş olsun, ister başkalarına indirilmiş olsun, kayıtsız şartsız olarak Allah’ın bütün
indirdiklerine iman etmeleri gerekirdi. Fayda verecek olan iman, Allah’ın bütün Peygamberlerine
indirdiklerine iman etmek şeklindeki imandır. Peygamberlerle kitaplar arasında ayırım gözeterek
onların bir bölümüne iman ettiğini ileri sürmek iman değil, küfrün tâ kendisidir. İşte bundan dolayı Yüce Allah bir başka yerde şöyle buyurmaktadır:“Şüphe yok ki Allah’ı ve Peygamberlerini inkar edenler, bir de Allah ve Peygamberlerinin arasını ayırmak isteyenler; “Kimine iman eder, kimini inkar ederiz”
diyenler ve böylece ikisi arasında bir yol tutturmaya yeltenenler, işte onlar gerçek kâfirlerin
tâ kendileridirler.” (en-Nisa, 4/150-151) Bundan dolayı Yüce Allah
burada bu gibi kimselerin kabahatlerini mükemmel bir şekilde reddetmekte ve kaçıp
kurtulamayacakları bir şekilde onları susturmaktadır. Kur’ân’ı inkârlarına iki husus ile cevap vermekte ve şöyle buyurmaktadır:“Hâlbuki o... hakkın tâ kendisidir.” İhtiva ettiği bütün haberleri,
emirleri ve yasakları ile hakkın tâ kendisi olduğuna ve Rab’lerinden geldiğine göre -buna
rağmen- onu inkar etmek, hem Allah’a, hem de O’nun indirdiği hakkı inkar etmektir. Yüce Allah
ayrıca “beraberlerinde bulunanı doğrulayan” diye buyurmaktadır. Yani bu
Kur’ân onların ellerinde bulunan ve hak olan her şeye uygun ve onun hakkında hüküm vericidir.
Peki, ne diye üzerinize indirilene iman ediyorsunuz da onun benzerine küfrediyorsunuz? Bu,
taassup ve hidâyete değil hevâya tâbî olmaktan başka nedir? Aynı şekilde Kur’ân’ın onların
beraberinde bulunanı doğrulaması, onlar için de ellerinde bulunan kitaplardan doğru olan
hususlar hakkında bir delildir. Kur’ân’dan başka bir şeyle bunun ispatı mümkün değildir. Onlar Kur’ân’ı inkar ederek şöyle bir kimsenin durumuna düşmüş oldular:
Bir kimse bir iddiada bulunmaktadır ve iddiasını ispatlamak için tek bir delili vardır. Bu
iddiasının tahakkuku ise o delilin gerçek ve sağlıklı bir delil olmasına bağlıdır. Ancak tutar,
kendisi kendi delilini, tenkit eder ve yalanlar. Böyle bir tutum ahmaklık ve delilikten başka
nedir ki? Buna göre onların Kur’ân’ı inkar etmeleri, bizzat ellerinde bulunanı inkâr etmeleri ve
çürütmeleri demektir. Daha sonra Yüce Allah kendilerine indirilmiş olanlara iman ettikleri iddialarını da şöylece çürütmektedir:
Onlara “De ki: Madem iman ediyordunuz da niçin daha önce Allah’ın Peygamberlerini öldürüyordunuz?”
92. “Andolsun ki Mûsâ size apaçık belgelerle” hem hakkı açıkça ortaya
koyan hem de kendileri açık seçik olan delillerle “gelmişti de onun ardından” size Peygamber olarak gelişinden sonra “(açıkça) zulme saparak buzağıyı (ilah) edindiniz.” Yani bu konuda hiçbir mazeretiniz geçerli değil.
93. “Hani sizden bir söz almış ve Tur’u üstünüze kaldırıp; “Size verdiğimiz (Kitabı) kuvvetle tutun ve dinleyin” demiştik.” Dinlemek hakkındaki
bu emir, verileni kabul, ona itaat ve emri yerine getirmek şeklindeki dinlemedir. “Onlar ise “Dinledik, isyan ettik” demişlerdi.” Bunun yerine böyle bir
tutum takınmışlardı. “Küfürleri yüzünden buzağı (sevgisi) kalplerine içirildi.” Yani buzağıya ve ona ibadete karşı
duydukları sevgi kalplerini çepeçevre kuşatmış ve küfürleri sebebi ile bu sevgi kalplerinin tâ
içine sinmişti.
“De ki: “Eğer mümin iseniz, imanınız size ne çirkin şeyler emrediyor!”
Yani sizler iman iddiasında bulunuyor ve hak dine bağlı olmakla övünüyorsunuz. Hâlbuki sizler
hem peygamberleri öldürmüş, hem de Allah’ın Peygamberi sizin yanınızda olmadığı sırada Allah’ı
bırakıp buzağıyı ilâh edinmiştiniz. Allah’ın emir ve yasaklarını ise ancak tehdit edildikten ve
üzerinize Tur’un kaldırılmasından sonra kabul etmiş, sözlü olarak emirlere uyacağınızı
söylemekle birlikte fiilen bu sözünüzü de bozmuş idiniz. Sahibi olduğunuzu iddia ettiğiniz bu
iman nasıl bir imandır, bu din ne biçim bir dindir? Eğer iddianıza göre iman bu demekse, kişiyi
azgınlığa götüren, Allah’ın Peygamberlerini inkâra ve pek çok hususta Allah’a isyana götüren iman ne kadar kötü bir imandır! Hâlbuki bilinen şudur:
Sağlıklı bir iman, sahibine her türlü hayrı yapmayı emreder ve her türlü kötülükten de onu
alıkoyar. Böylelikle sizin yalan söylediğiniz ortaya çıkmakta ve çelişkileriniz açıkça belli
olmaktadır.
When this group of Jews was told to have faith in the truth and guidance that Allah revealed to His Prophet, they said that they believed in what had been revealed to their prophets, and denied anything besides this, and in what was revealed to Muhammad (peace be upon him), although the Qur’ān is the truth, confirming what Allah had already revealed to them. Had they truly believed in what had been revealed to them, they would have believed in the Qur’ān. So, ask them then, O Muhammad, why they killed the prophets of Allah before, if they really had faith in the truth they brought to them.
Cuando se les dice a los judíos: “Crean en la verdad y en la guía que Al‑lah ha revelado a Su Mensajero,” ellos responden: “Creemos en lo que ha sido revelado a nuestros profetas.” Se niegan a creer en otra Revelación, y por consiguiente, en lo que ha sido revelado a Mujámmad r, a pesar del hecho de que este Corán corresponde con exactitud a aquello que Al‑lah les había revelado antes. Si creyeran realmente en lo que les ha sido revelado antes, tendrían fe en el Corán. Diles, Profeta, como respuesta: “¿Por qué han matado a los profetas de Al‑lah si en verdad creían en su mensaje?”
Kapag sinabi sa mga Hudyong ito: "Sumampalataya kayo sa pinababa ni Allāh sa Sugo Niya na katotohanan at patnubay," ay nagsasabi sila: "Sumasampalataya kami sa pinababa sa mga propeta namin." Tumatanggi silang sumampalataya sa anumang iba pa roon na pinababa kay Muḥammad gayong ang Qur'ān na ito ay ang katotohanang umaayon sa taglay nila mula kay Allāh. Kung sakaling sila ay sumasampalataya nang totohanan sa pinababa sa kanila, talaga sanang sumampalataya sila sa Qur'ān. Sabihin mo, O Propeta, bilang sagot sa kanila: "Bakit kayo pumapatay sa mga propeta ni Allāh bago pa niyan kung totohanang kayo ay naging mga mananampalataya sa inihatid nila sa inyo na katotohanan?"
E vi giunse il vostro profeta Mūsā pace a lui con i segni evidenti, prova della sua veridicità; poi avete riconosciuto il vitello come divinità e lo avete adorato dopo che Mūsā partì per l'incontro col suo Dio; e foste ingiusti per aver associato altri ad Allāh, ed è Lui solo ad essere meritevole di adorazione, e nessun altro.
Talaga ngang naghatid sa inyo ang sugo ninyong si Moises – sumakanya ang pagbati ng kapayapaan – ng mga tandang maliwanag na nagpapatunay sa katapatan niya. Pagkatapos, matapos niyon ay gumawa kayo sa guya bilang diyos na sinasamba ninyo matapos ng pag-alis ni Moises para sa pakikipagtipan sa Panginoon niya habang kayo ay tagalabag sa katarungan dahil sa pagtatambal ninyo kay Allāh samantalang Siya ay ang karapat-dapat sa pagsamba – tanging Siya na walang iba pa sa Kanya.
And also, your prophet Moses (peace be upon him), brought clear signs to you, proving that what he said was true. But after that you made the calf into a god and worshipped it, when Moses had gone to meet his Lord. You were wrongdoers for worshipping others alongside Allah, since only He is worthy of worship.
Su mensajero Moisés vino a ustedes con signos claros que probaban la veracidad de su mensaje. Sin embargo, ustedes tomaron al becerro como divinidad y lo adoraron una vez que Moisés se retiró a encontrarse con su Señor. Ustedes fueron completamente injustos adorando a falsos ídolos en lugar de Al‑lah, que es el Único Al-lah que merece ser adorado.
Ant olsun ki resulünüz Musa -aleyhisselam- kendi doğruluğuna işaret eden apaçık mucizeler ile geldi. Musa, Rabbi ile buluşmak için gittikten sonra buzağıyı ibadet edilen bir ilah edindiniz. Siz Allah'a şirk koştuğunuz için zalimlersiniz. O, ibadetin yalnızca kendisine yapılmasını hak edendir.
Sungguh, Rasul kalian, Musa -'alaihissalām- telah datang kepada kalian dengan membawa bukti-bukti (mukjizat-mukjizat) nyata yang menunjukkan kebenarannya. Tetapi, setelah itu kalian menjadikan anak sapi itu sebagai tuhan yang kalian sembah setelah kepergian Musa ke tempat yang ditentukan oleh Tuhannya. Kalian adalah orang-orang zalim karena kalian telah menyekutukan Allah, padahal Dia adalah satu-satunya Tuhan yang berhak disembah, bukan yang lain.
The "clear signs" mentioned in the verse refers to the miracles which- had manifested themselves even before the Torah was given to Sayyidna Musa (Moses علیہ السلام) -- for example, his staff that turned into a .snake, the palm of his hand which shone brightly, the splitting of the sea to make a path for the Israelites, etc. These miracles were meant to affirm the Oneness of Allah and His omnipotence, and to provide an evidence for the prophethood of Sayyidna Musa۔ (علیہ السلام)
In refutation of the Jews, the verse points out that although they lay a claim to 'Iman ایمان (faith), yet have been falling into the sin of Shirk شرک (association), which involves a denial not only of Sayyidna Musa (علیہ السلام) but even of Allah Himself.
Although the Jews who were the contemporaries of the Holy Prophet ﷺ ، did not themselves take part in the worship of the golden calf, yet they respected such of their forefathers as had done so, and took their side. So, for all practical purposes, they too were guilty of the same sin.
The verse also suggests that no wonder if these people, whose forefathers denied Sayyidna Musa (علیہ السلام) ، should now be denying the Holy Prophet ﷺ .
Và quả thật, vị Thiên Sứ của các ngươi, Musa đã đến với các ngươi bằng những phép lạ để chứng minh sự trung thực của Người nhưng rồi sau đó, khi Người đi vắng thì các ngươi lấy con bò đúc ra làm thần linh để thờ phượng, họ thật là những người sai quấy khi làm điều Shirk với Allah trong khi Ngài là Đấng duy nhất đáng được thờ phượng, không ai (vật gì) ngoài Ngài có quyền đó cả.
Vaš poslanik Musa, alejhis-selam, došao vam je sa jasnim dokazima koji ukazuju na njegovu istinitost, pa ste tele uzeli za boga kojeg obožavate nakon što je Musa otišao da razgovara sa svojim Gospodarom. Nepravdu ste učinili time što ste obožavali nekog pored Allaha, a samo On istinski zaslužuje da Mu se ibadet čini.
Votre messager Moïse vous est venu avec des signes clairs (`al-bayyinâtu, pluriel de `al-bayyinah(bayyinatu)) prouvant la véracité de son message. Vous avez, malgré tout, pris le Veau pour divinité que vous avez adorée après que Moïse se soit rendu au rendez-vous donné par son Seigneur. Vous étiez assurément injustes d’associer une autre divinité à Allah qui est le Seul et unique Dieu méritant d’être adoré.
I sjetite se kada smo od vas čvrst zavjet uzeli da ćete slijediti Musaa, alejhis-selam, i da ćete prihvatiti ono sa čim je od Allaha došao. Iznad vas smo brdo podigli, plašeći vas, i rekli smo vam: "Ozbiljno i čvrsto uzmite i prihvatite Tevrat, koji vam objavljujemo, i trudite se u radu po njemu, i pokorite se, inače ćemo na vas brdo strovaliti!" Vi ste rekli: "Čujemo ušima, ali se suprotstavljamo djelima!" U vaša srca se čvrsto ustabililo obožavanje teleta, zbog vašeg nevjerstva. Reci im, o Vjerovjesniče: "Ružno li je to što vam vaše nevjerstvo naređuje, jer istinsko vjerovanje se ne može spojiti sa nevjerstvom.
Banggitin ninyo noong tumanggap Kami sa inyo ng isang tipang binigyang-diin sa pamamagitan ng pagsunod kay Moises – sumakanya ang pagbati ng kapayapaan – at ng pagtanggap sa inihatid niya mula sa ganang kay Allāh at nag-angat Kami sa ibabaw ninyo ng bundok bilang pagpapangamba sa inyo, at nagsabi kami sa inyo: "Tanggapin ninyo ang ibinigay Namin sa inyo na Torah nang may pagsisikhay at pagsisikap at makinig kayo nang pakikinig ng pagtanggap at pagpapaakay at kung hindi ay ibabagsak Namin ang bundok sa inyo. Nagsabi kayo: "Nakarinig kami sa pamamagitan ng mga tainga namin at sumuway kami sa pamamagitan ng mga gawa namin." Nanaig ang pagsamba sa guya sa mga puso nila dahilan sa kawalang-pananampalataya nila. Sabihin mo, O Propeta: "Kay saklap ng ipinag-uutos sa inyo ng pananampalatayang ito na kawalang-pananampalataya kay Allāh kung kayo ay mga mánanampalataya dahil ang pananampalatayang totoo ay hindi mangyayaring may kasama itong kawalang-pananampalataya."
Remember when you made a binding promise with God to follow Moses, peace be upon him, and to accept what he brought from God. God raised the mountain over you so that you were awestruck, and told you to hold tightly and seriously to the scripture He had sent you, and to listen and follow what was revealed to you, if not God would make the mountain fall upon you, you said that you heard with your ears and rebelled in your actions. The worship of the calf took hold of their hearts because of their denial and ingratitude. O Muhammad, what their faith commands them to do is evil: disbelieving and turning away from what Allah instructs them to do – if they have any faith at all – because if they truly had faith they would not disbelieve and turn away from it.
Musa -aleyhisselam-'a ittiba edeceğinize ve Allah'ın katından getirdiğini kabul edeceğinize dair sizden aldığımız sözü hatırlayın. Sizi korkutmak için dağı üzerinize kaldırdık. Size: "Tevrat'ta indirmiş olduğumuz şeye ciddiyet ve çalışkanlıkla, kabul etmek için dinleyerek ve itaat ederek sarılın, eğer bunu yapmaz iseniz dağı başınıza geçiririz!" dedik. Sizler de: "Kulaklarımızla işittik, amellerimizle karşı geldik" dediniz. Küfürlerinden dolayı kalplerine, buzağıya ibadet etmeleri yerleşti. Ey Peygamber! de ki: "Eğer müminlerden iseniz Allah'ı inkâr etmenizi emreden bu imanınız ne kötüdür. Çünkü doğru iman ile birlikte küfür olmaz."
Ingatlah ketika Kami mengambil perjanjian yang kuat dari kalian untuk mengikuti Musa -'alaihissalām- dan menerima ajaran yang dibawanya dari Allah, serta Kami angkat gunung (Tursina) di atas kalian untuk menakut-nakuti kalian, dan kami berfirman kepada kalian, “Ambillah Taurat yang telah Kami berikan kepada kalian dengan sungguh-sungguh, dengarkanlah kitab suci itu, dalam arti menerimanya dan tunduk kepadanya, jika tidak, Kami akan menjatuhkan gunung itu kepada kalian.” Lalu kalian berkata, “Kami mendengarkan dengan telinga dan membangkang dengan perbuatan kami.” Penyembahan anak sapi itu benar-benar menancap di hati mereka karena kekafiran mereka. Katakanlah -wahai Nabi-, “Buruk sekali apa yang diperintahkan iman ini kepada kalian, yaitu ingkar dan berpaling dari perintah Allah, jika kalian benar-benar beriman, sebab iman yang benar tidak mungkin disertai dengan kekufuran.”
E ricordate quando stabilimmo con voi un solenne patto di seguire Mūsā pace a lui e di accettare ciò che vi ha portato da parte di Allāh; e sollevammo la montagna sopra di voi per intimorirvi, e vi dicemmo: "Prendete con serietà e diligenza la Torāh, e ascoltate con accettazione e sottomissione, oppure faremo cadere la montagna su di voi". Diceste: "Abbiamo ascoltato con le nostre orecchie e disobbediamo con le nostre azioni". L'adorazione del vitello si impadronì dei loro cuori a causa della loro miscredenza. Di', o Profeta: "Se siete credenti, è infausto ciò che vi ordina questa fede, ovvero di abbandonare la fede in Allāh; perché la giusta fede non può essere associata alla miscredenza.
Recuerden cuando ustedes sellaron el firme compromiso de seguir a Moisés u y aceptar lo que él les traía de parte de Al‑lah. Elevamos la montaña por encima de ustedes para atemorizarlos y dijimos: “Sométanse seriamente, acepten y obedezcan aquello que les hemos revelado en la Torá, de lo contrario, haremos que la montaña los aplaste.” Entonces ustedes dijeron: “Hemos escuchado, pero no obedeceremos.” Con motivo de su incredulidad, hicimos que la influencia de la adoración del becerro se acrecentara en sus corazones. Di, Profeta: “La incredulidad que les dicta esta fe es nefasta. Su fe no puede ser verdadera, ya que la verdadera fe no puede ordenar la incredulidad.”
The Jews rebel after Allah took Their Covenant and raised the Mountain above Their Heads
Allah reminded the Jews of their errors, breaking His covenant, transgression and defiance, when He raised Mount Tur above them so that they would believe and agree to the terms of the covenant. Yet, they broke it soon afterwards,
قَالُواْ سَمِعْنَا وَعَصَيْنَا
(They said, "We have heard and disobeyed.") We have mentioned the Tafsir of this subject before. `Abdur-Razzaq said that Ma`mar narrated that Qatadah said that,
وَأُشْرِبُواْ فِى قُلُوبِهِمُ الْعِجْلَ بِكُفْرِهِمْ
(And their hearts absorbed (the worship of) the calf) means, "They absorbed its love, until its love resided in their hearts." This is also the opinion of Abu Al-`Aliyah and Ar-Rabi` bin Anas. Allah's statement,
قُلْ بِئْسَمَا يَأْمُرُكُم بِهِ إِيمَـنُكُمْ إِن كُنتُم مُّؤْمِنِينَ
(Say: "Worst indeed is that which your faith enjoins on you if you are believers.") means, "Worse yet is the manner in which you behaved in the past and even now, disbelieving in Allah's Ayat and defying the Prophets. You also disbelieved in Muhammad , which is the worst of your deeds and the harshest sin that you committed. You disbelieved in the Final Messenger and the master of all Prophets and Messengers, the one who was sent to all mankind. How can you then claim that you believe, while committing the evil of breaking Allah's covenant, disbelieving in Allah's Ayat and worshipping the calf instead of Allah"
Các ngươi hãy nhớ lại khi TA thiết lập giao ước cho các ngươi rằng các ngươi phải theo Musa và đón nhận những gì Y mang đến từ nơi Allah, và TA đã nhấc cao quả núi Saina' lên bên trên các ngươi đe dọa các ngươi và phán bảo các ngươi: hãy nắm thật chắc những gì mà TA đã ban xuống cho các ngươi trong Kinh Tawrah bằng sự nghe theo và nỗ lực chấp hành mệnh lệnh, bằng không TA sẽ cho quả núi đè lên các ngươi. Nhưng họ nói: chúng tôi nghe bằng đôi tai nhưng chúng tôi không làm. Hình ảnh con bò đã ăn sâu vào trong trái tim của họ bởi sự vô đức tin của họ. Này Muhammad, Ngươi hãy bảo họ: nếu các ngươi là những người có đức tin thì thật xấu xa thay cho đức tin khiến các ngươi phủ nhận Allah bởi lẽ đức tin đích thực không đi cùng với sự vô đức tin.
Rappelez-vous lorsque nous avons obtenu de vous l’engagement ferme de suivre Moïse et d’accepter ce qu’il apportait de la part d’Allah. Nous avons aussi élevé la montagne (`aṭ-ṭûru) au-dessus de vous afin de vous effrayer et Nous vous avons dit:
Acceptez, soumettez-vous sérieusement et obéissez a ce que nous vous avons révélé dans la Torah, sinon, nous affaisserons la montagne sur vous.
Vous dîtes alors: Nos oreilles ont certes entendu mais nous n’obéirons pas dans les actes. Nous fîmes alors, en raison de leur mécréance, que l’emprise de l’adoration du Veau sur leurs cœurs, s’accrut. Dis, ô Prophète:
Que la mécréance en Allah que vous dicte cette foi est mauvaise, si vous êtes réellement croyants, car la véritable foi ne peut être accompagnée de mécréance.
In refuting the claim of the Jews to be authentic and true already referred to in Verse 63. When the Israelites succeeded, with the help of Allah, in escaping from Egypt and crossing the sea, they came upon a people who used to worship idols. They found this cult so attractive that they requested Sayyidna Musa (Moses علیہ السلام) to fabricate a visible and concrete god for them too. When he reprimanded them, they realized their error, and offered' repentance. But repentance has many degrees. Since their repentance was not of a very high order, the darkness of their error did not altogether leave their hearts, but continued to grow, and finally manifested itself in the worship of the golden calf. As an act, of penance, some of them had to be slain, and others, as some commentators report, were forgiven and not slain. Possibly the repentance of these latter was again of a low order. As for those who had not indulged in the worship of the calf, they did not hate the action of the worshippers of the calf as much as they should have. So, their hearts too carried a trace of the sin of association (shirk شرک). So, either through the feebleness of their repentance or through a want of proper hatred for infidelity, their hearts became indolent in religious matters, so much so that when Allah asked them to take a pledge to follow the injunctions of the Torah steadfastly, Mount Tur طور (Sinai) was suspended over their heads to threaten them.
This verse reports the Jews as having replied that they had heard the Command of Allah, but they would not obey, or would not be able to obey. It means that out of sheer fright they said (only with their tongues) that they had heard (that is to say, accepted) the Command of Allah. But there was no real consent in their hearts, and their posture and attitude was such as if they were saying that they would not or could not obey.
Having referred to such example of their perversity and rebellion, the Holy Qur'an asks the Jews to have a look at themselves and also at their claim to genuine faith. Could a true faith ever inspire men to such deeds? If it is their brand of "faith" which leads them into such grave sins, then it cannot be a true faith. Hence their claim to be true believers is evidently false.
The Jews were not ready to accept the Quran, because they thought they were already rightly guided. They were sure that the very fact that they belonged to the largest group of the followers of truth, that is, the Israelites, that would be enough to earn them salvation. But, in fact, this was a feeling of ethnic superiority which they mistook for love of truth. The communal values of their group came to occupy the position of pure truth. That was why, when the truth appeared in its original form, they failed to accept it. Had their aim been to find pure truth, they would not have found it difficult, since predictions about it had appeared in their own sacred book, (the Torah) to the effect that now it was the Quran that was the Book of Truth to be followed and not the religion of their own group.
Calling the Jews to invoke Allah to destroy the Unjust Party
Muhammad bin Ishaq narrated that Ibn `Abbas said, "Allah said to His Prophet ,
قُلْ إِن كَانَتْ لَكُمُ الدَّارُ الاٌّخِرَةُ عِندَ اللَّهِ خَالِصَةً مِّن دُونِ النَّاسِ فَتَمَنَّوُاْ الْمَوْتَ إِن كُنْتُمْ صَـدِقِينَ
(Say to (them): "If the home of the Hereafter with Allah is indeed for you especially and not for others, of mankind, then long for death if you are truthful.") meaning, `Invoke Allah to bring death to the lying camp among the two (Muslims and Jews).' The Jews declined this offer by the Messenger of Allah ﷺ ."
وَلَن يَتَمَنَّوْهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ وَاللَّهُ عَلِيمٌ بِالظَّـلِمينَ
(But they will never long for it because of what their hands have sent before them (i.e. what they have done). And Allah is Aware of the Zalimin (polytheists and wrongdoers).) meaning, "Since they know that they recognize you, and yet disbelieve in you." Had they wished death that day, no Jew would have remained alive on the face of the earth. Moreover, Ad-Dahhak said that Ibn `Abbas said that,
فَتَمَنَّوُاْ الْمَوْتَ
(Then long for death), means, "Invoke (Allah) for death." Also, `Abdur-Razzaq narrated that `Ikrimah said that Ibn `Abbas commented,
فَتَمَنَّوُاْ الْمَوْتَ
(Then long for death if you are truthful), "Had the Jews invoked Allah for death, they would have perished." Also, Ibn Abi Hatim recorded Sa`id bin Jubayr saying that Ibn `Abbas said, "Had the Jews asked for death, one of them would have choked on his own saliva." These statements have authentic chains of narration up to Ibn `Abbas. Further, Ibn Jarir said in his Tafsir, "We were told that the Prophet said,
«لَوْ أَنَّ الْيَهُودَ تَمَنَّوُا الْمَوْتَ لَمَاتُوا وَلَرَأَوْا مَقَاعِدَهُمْ مِنَ النَّارِ، وَلَوْ خَرَجَ الَّذِينَ يُبَاهِلُونَ رَسُولَ اللهِصلى الله عليه وسلّم لَرَجَعُوا لَا يَجِدُونَ أَهْلًا وَلَا مَالًا»
(Had the Jews wished for death, they would have died and seen their seats in the Fire. And, those who invoked such curse against Allah's Messenger ﷺ would have found no families or property had they returned to their homes)."
Similar to this Ayah is Allah's statement in Surat Al-Jumu`ah,
قُلْ يأَيُّهَا الَّذِينَ هَادُواْ إِن زَعمْتُمْ أَنَّكُمْ أَوْلِيَآءُ لِلَّهِ مِن دُونِ النَّاسِ فَتَمَنَّوُاْ الْمَوْتَ إِن كُنتُمْ صَـدِقِينَ - وَلاَ يَتَمَنَّونَهُ أَبَداً بِمَا قَدَّمَتْ أَيْديهِمْ وَاللَّهُ عَلِيمٌ بِالظَّـلِمِينَ - قُلْ إِنَّ الْمَوْتَ الَّذِى تَفِرُّونَ مِنْهُ فَإِنَّهُ مُلَـقِيكُمْ ثُمَّ تُرَدُّونَ إِلَى عَالِمِ الْغَيْبِ وَالشَّهَـدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
((Say (O Muhammad ): "O you Jews! If you pretend that you are friends of Allah, to the exclusion of (all) other mankind, then long for death if you are truthful. "But they will never long for it (death), because of what (deeds) their hands have sent before them! And Allah knows well the Zalimin. Say (to them): "Verily, the death from which you flee will surely meet you, then you will be sent back to (Allah) the Knower of the unseen and the seen, and He will tell you what you used to do.") (62:6-8).
So they claimed that they are Allah's sons and loved ones and said, "Only those who are Christian or Jews shall enter Paradise." Therefore, they were called to invoke Allah to destroy the lying group, be it them or the Muslims. When the Jews declined, every one was sure of their wrong, for had they been sure of their claims, then they would have accepted the proposal. Their lies were thus exposed after they declined the offer to invoke the curse.
Similarly, the Messenger of Allah ﷺ called a delegation of Najran's Christians to curse after he refuted them in a debate in which they demonstrated stubbornness and defiance. Allah said,
فَمَنْ حَآجَّكَ فِيهِ مِن بَعْدِ مَا جَآءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْاْ نَدْعُ أَبْنَآءَنَا وَأَبْنَآءَكُمْ وَنِسَآءَنَا وَنِسَآءَكُمْ وَأَنفُسَنَا وأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتُ اللَّهِ عَلَى الْكَـذِبِينَ
(Then whoever disputes with you concerning him (`Isa) after (all this) knowledge that has come to you (i.e. `Isa) being a servant of Allah, and having no share in divinity), say (O Muhammad ): "Come, let us call our sons and your sons, our women and your women, ourselves and yourselves ـ then we pray and invoke (sincerely) the curse of Allah upon those who lie.") (3:61).
When the Christians heard this challenge, some of them said to each other, "By Allah! If you do such with this Prophet, none of you will have an eye that blinks." This is when they resorted to peace and gave the Jizyah (tax) in disgrace. The Prophet accepted the Jizyah from them and sent Abu `Ubaydah bin Al-Jarrah with them as a trustee. Similar to this meaning is Allah's command to His Prophet to proclaim to the polytheists:
قُلْ مَن كَانَ فِى الضَّلَـلَةِ فَلْيَمْدُدْ لَهُ الرَّحْمَـنُ مَدّاً
(Say (O Muhammad ) whoever is in error, the Most Gracious (Allah) will prolong him (in it).) (19:75) meaning, "Whoever among us has deviated, may Allah increase and prolong his deviation." We will mention this subject later, Allah willing.
The Mubahalah (invocation to Allah to destroy the liars) was called a `wish' here, because every just person wishes that Allah destroy the unjust opponent who is debating with him, especially when the just person has a clear, apparent proof for the truth he is calling to. Also, the Mubahalah involves invoking Allah for death of the unjust group, because to disbelievers, life is the biggest prize, especially when they know the evil destination they will meet after death.
Disbelievers wish They could live longer
This is why Allah said next,
وَلَن يَتَمَنَّوْهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ وَاللَّهُ عَلِيمٌ بِالظَّـلِمينَ وَلَتَجِدَنَّهُمْ أَحْرَصَ النَّاسِ عَلَى حَيَوةٍ
(But they will never long for it because of what their hands have sent before them (i.e.what they have done). And Allah is Aware of the Zalimin. And verily, you will find them (the Jews) the greediest of mankind for life.) meaning, greedy to live longer, because they know their evil end, and the only reward they will have with Allah is total loss. This life is a prison for the believer and Paradise for the disbeliever. Therefore, the People of the Book wish they could delay the Hereafter, as much as possible. However, they shall certainly meet what they are trying to avoid, even if they are more eager to delay the Hereafter than the polytheists who do not have a divine book.
Muhammad bin Ishaq narrated that Ibn `Abbas commented on,
وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ أَن يُعَمَّرَ
(But the grant of such life will not save him even a little from (due) punishment.) "Long life shall not save them from torment. Certainly, the polytheists do not believe in resurrection after death, and they would love to enjoy a long life. The Jews know the humiliation they will suffer in the Hereafter for knowingly ignoring the truth." Also, `Abdur-Rahman bin Zayd bin Aslam said, "The Jews are most eager for this life. They wish they could live for a thousand years. However, living for a thousand years will not save them from torment, just as Iblis' - Satan - long life did not benefit him, due to being a disbeliever." t
وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ
(And Allah is Seer of what they do.) meaning, "Allah knows what His servants are doing, whether good or evil, and will compensate each of them accordingly."
Dis, ô Prophète: Si vous, les juifs, êtes les seuls à entrer au Paradis à l’exclusion de toute autre communauté, souhaitez la mort et demandez à mourir afin d’obtenir rapidement ce privilège et de vous reposer des tracas et des peines inhérents à ce bas monde, si vous êtes véridiques
Này hỡi Nabi Muhammad! Ngươi hãy nói với những người Do Thái rằng nếu Thiên Đàng ở cõi Đời Sau là nơi chỉ dành riêng cho họ chứ không cho ai khác trong nhân loại thì họ hãy mong cho được chết sớm để đạt được điều đó sớm hơn và để khỏi mệt mỏi nơi cõi trần nếu họ là những người nói thật về điều mà họ đã khẳng định.
Reci, o Vjerovjesniče, ako je džennet osiguran samo za vas, Jevreje, na ahiretu, i ako u njega niko drugi neće ući, poželite smrt i tražite je, kako biste brzo dostigli taj stepen i odmorili se od tereta i briga dunjalučkog života – ako istinu govorite.
Sabihin mo, O Propeta: "Kung ukol sa inyo, O mga Hudyo, ang Paraiso sa tahanan sa Kabilang-buhay nang natatangi, na hindi papasok doon ang iba sa inyo, ay magmithi kayo ng kamatayan at humiling kayo nito upang magkamit kayo ng kalagayang ito nang mabilis at makapagpahinga kayo sa mga pabigat ng buhay na pangmundo at mga alalahanin nito, kung kayo ay mga tapat sa pinagsasabi ninyong ito."
The Jews used to claim that the blessings of the other world were specially reserved for them, and were not, meant for any other people. Certain other verses of the Holy Qur'an too refer to such a claim on the part of the Jews, and also of the Christians: قَالُوا لَن تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَّعْدُودَةً : "They say: The, fire will not touch us but for a few days" (2:80), وَقَالُوا لَن يَدْخُلَ الْجَنَّةَ إِلَّا مَن كَانَ هُودًا أَوْ نَصَارَىٰ : And they say: No one will enter Paradise except he who is a Jew or Christian" (2:111), وَقَالَتِ الْيَهُودُ وَالنَّصَارَىٰ نَحْنُ أَبْنَاءُ اللَّـهِ وَأَحِبَّاؤُهُ :"And the Jews and the Christians said: We are the sons of Allah and His close friends" (5:18). What they meant in making such a claim was that since their own faith was the true one, they must certainly attain salvation in the other world -- the repentant and the forgiven being admitted to Paradise from the very beginning, the sinners finding release from the fires of Hell after undergoing a punishment for a few days, and the obedient receiving a welcome like sons and beloved friends.
The use of certain improper expressions like "sons of Allah" not-withstanding, these claims are in themselves quite correct, provided that they pertain to people who follow a true and valid faith. But the Jews (and the Christians as well) were still following a faith which had been abrogated, and was thus no longer valid -- a fact which nullified their claim. So, the Holy Qur'an has refuted the claim again and again in different ways, and the present verse has adopted a special mode. The habitual method of settling a dispute is to have a discussion and let both the parties present their own arguments. Since the Jews knew they could not win, they fought shy of this normal way. So, the Holy Qur'an suggests an abnormal method, which would not call for much knowledge or understanding, but only put a little strain on the tongue. The proposed trial consists in this -- if the Jews are so sure of the blessings of the other world being reserved for themselves, they should declare that they wish to die, and this declaration would establish them as being genuine in their faith; but if they refuse to accept the challenge, it would show that they were liars. The Holy Qur'an also predicts that they would never have the courage to go through the trial.
In view of their hostility to the Holy Prophet ﷺ ، one could expect them to take up such a simple challenge very zealously. But they knew very well in their heart of hearts that the Holy Prophet a and the Muslims stood for the truth, while they themselves were the champions of falsehood, and were, in actual fact, infidels. So, they refused to go through the trial, for they were struck with awe, and feared that as soon as they had expressed the wish to die, death would come over them, and they would be sent to Hell. This recalcitrance is, thus, in itself an evidence of the truth of Islam.
Here we must note that the trial was proposed not for all the Jews of all the ages, but specially for those who were the contemporaries of the Holy Prophet ﷺ ، and who used to deny him out of sheer envy and malice, in spite of having recognized that he was a genuine prophet.
Nor should one raise the doubt here that they had perhaps accepted the challenge, and "wished" for death in their hearts, as the Holy Qur'an seems to ask. For one, the Holy Qur'an itself reports the prediction that they would never "wish for it." Secondly, if they could wish for death in their hearts, they must have declared it orally too, for their victory lay in just such a declaration, and this was a very easy way of refuting the Holy Prophet ﷺ . But they did not avail themselves of this opportunity.
Nor can one suppose that they did make an oral declaration, for the fact has not been reported, and thus has not come down to us. Such a supposition would be wrong, because the opponents of Islam have always outnumbered its adherents, and if such a thing had happened, they must have been trumpeting it aloud to show to the world that the Jews had successfully passed the test proposed by the Holy Qur'an itself.
Diles, Profeta: Si ustedes, los judíos, son el único pueblo que podrá entrar en el Paraíso, rueguen morir y así obtener rápidamente este privilegio, y descansar de las penas y problemas de este mundo, si es que dicen la verdad.
94- De ki:“Eğer Allah katında âhiret yurdu başkalarının değil de sadece sizin ise haydi ölümü temenni edin bakalım, eğer doğru söylüyorsanız…”
95- Fakat ellerinin gönderdiklerinden dolayı hiçbir zaman onu temenni etmezler. Allah o
zalimleri çok iyi bilir.
96- Andolsun ki onları insanlar içinde yaşama en düşkün hatta müşriklerden bile daha düşkün
bulursun. Onlardan her biri kendisine bin yıl ömür verilsin ister. Hâlbuki ömrünün uzun olması
kendisini azaptan kurtaracak değildir. Allah yapmakta olduklarını çok iyi görüyor.
94. Sen iddialarının doğruluğunu ispat etmeleri için onlara “De ki: Eğer Allah katında âhiret yurdu”
yani Cennet “başkalarının değil de” iddia ettiğiniz gibi “sadece sizin ise” yani “Cennet’e ancak yahudi ve hıristiyanlar girecektir, Cehennem ateşi de sayılı günler dışında bizlere asla dokunmayacaktır”,
şeklindeki bu iddianızda samimi iseniz “haydi ölümü temenni edin bakalım” Bu, onlarla Allah Rasûlü arasında bir
çeşit mubahele (iddiada bulunan tarafların Allah’ın lânetinin, yalan söyleyenlerin üzerine olmasını dilemeleri)dir. Bu inatlaşmalarından sonra bu şekilde doğruyu itiraf etmek için köşeye sıkıştırılınca yapabilecekleri ancak şu iki şeyden birisi idi:
Ya Allah’a ve Rasûlü’ne iman edeceklerdi yahut da onlar için oldukça kolay bir iş hakkında böyle
temennide (mubahelede) bulunacaklardı. Bu kolay iş ise kendilerini
yalnızca kendilerine ait olduklarını iddia ettikleri yurda (Cennet’e)
ulaştıracak olan ölümü temenni etmekten ibaretti. Ancak onlar buna yanaşmadılar. Böylelikle
herkes onların alabildiğine inat eden ve Allah Rasûlü’ne -doğruyu bile bile- karşı çıkan,
onların yolundan uzaklaşan kimseler olduklarını öğrenmiş olmaktadır. İşte bundan dolayı da Yüce Allah şöyle buyurmaktadır:
95-96. “Fakat ellerinin gönderdiklerinden” küfür ve masiyetlerden “dolayı hiçbir zaman onu temenni etmezler.” Çünkü onlar ölümün kötü
amellerinin cezasını görmeye götüren bir yol olduğunu çok iyi bilirler. O bakımdan ölüm onlar
için her şeyden daha tiksindiricidir ve onlar hiçbir peygambere ve kitaba iman etmeyen müşrikler
de dahil olmak üzere, herkesten daha ileri derecede hayata tutkun ve bağlıdırlar. Daha sonra Yüce Allah onların dünyaya aşırı sevgilerini söz konusu ederek şöyle buyurmaktadır:“Onlardan her biri kendisine bin yıl ömür verilsin ister.” Bu da
tutkunluğun en ileri derecesidir. Onlar imkânsız bir şeyi temenni ettiler. Halbuki onlara sözünü
ettikleri kadar ömür verilecek olsa dahi bunun kendilerine hiçbir faydası olmayacak ve azabı
hiçbir şekilde onlardan uzaklaştırmayacaktır. “Allah yapmakta olduklarını çok iyi görüyor.”
Bu da amellerine karşılık ceza göreceklerine dair onlara yapılan bir tehdittir.
"Katakanlah, 'Jika kamu (menganggap bahwa) kampung akhirat (surga) itu khusus untukmu di sisi Allah, bukan untuk orang lain, maka
inginilah kematian(mu), jika kamu memang benar.' Dan sekali-kali mereka
tidak akan menginginkan kema-tian itu selama-lamanya, karena kesalahan-kesalahan yang telah
diperbuat oleh tangan mereka (sendiri), dan Allah Maha Menge-tahui
orang-orang yang berbuat zhalim. Dan sungguh kamu akan mendapati mereka, manusia yang paling
loba kepada kehidupan (di dunia), bahkan (lebih loba lagi)
dari orang-orang musyrik. Masing-masing mereka ingin agar diberi umur seribu tahun, pada-hal
umur panjang itu sekali-kali tidak akan menjauhkannya dari siksa. Allah Maha Mengetahui apa yang
mereka kerjakan." (Al-Baqarah: 94-96).
(94) ﴾ قُلۡ ﴿ "Katakanlah" kepada mereka dalam bentuk mem-benarkan pengakuan mereka, ﴾
إِن كَانَتۡ لَكُمُ ٱلدَّارُ ٱلۡأٓخِرَةُ ﴿ "Jika kamu (menganggap bahwa) kampung akhirat itu," maksudnya surga, ﴾
خَالِصَةٗ مِّن دُونِ ٱلنَّاسِ ﴿ "khusus untukmu di sisi Allah bukan untuk orang lain," sebagaimana yang kalian klaim bahwasanya tidaklah akan masuk surga kecuali orang Yahudi atau Nasrani, dan bahwasanya neraka tidaklah akan menyentuh mereka kecuali hanya dalam waktu yang dapat dihitung saja, maka bila kalian benar dalam pengakuan ini, ﴾
فَتَمَنَّوُاْ ٱلۡمَوۡتَ ﴿ "maka inginilah kematian(mu)." Ini adalah
sebuah bentuk mubahalah (saling mendoakan agar orang yang dusta dilaknat Allah) antara mereka dan
Rasulullah ﷺ, dan tidak ada lagi setelah pemaksaan dan tekanan bagi mereka setelah kedurhakaan
mereka kecuali salah satu dari dua perkara, pertama mereka beriman ke-pada Allah dan RasulNya,
atau kedua, bermubahalah dengan sesuatu yang mereka jadikan sebagai pedoman untuk dipertaruhkan
de-ngan perkara yang ringan yaitu keinginan untuk mati yang akan menyampaikan mereka kepada
negeri yang khusus bagi mereka tersebut. Namun mereka menolak hal tersebut, sehingga setiap
orang dapat mengetahui bahwa mereka itu hakikatnya benar-benar dalam kondisi durhaka dan
menentang Allah dan RasulNya pada-hal mereka mengetahui hal tersebut. Oleh karena itu Allah
berfirman,
(95) ﴾ وَلَن يَتَمَنَّوۡهُ أَبَدَۢا بِمَا قَدَّمَتۡ أَيۡدِيهِمۡۚ ﴿ "Dan
sekali-kali mereka tidak akan menginginkan kematian itu selama-lamanya, karena
kesalahan-ke-salahan yang telah diperbuat oleh tangan mereka (sendiri)"
disebabkan kekufuran dan kemaksiatan, karena mereka sangat mengetahui bahwa hal itu adalah jalan
bagi mereka kepada pembalasan atas perbuatan-perbuatan mereka yang buruk, maka kematian itu
ada-lah suatu perkara yang paling mereka benci, dan mereka adalah orang yang paling rakus
terhadap kehidupan dibanding setiap manusia hingga dari kaum musyrikin yang tidak beriman kepada
salah seorang Rasul pun dari para Rasul dan kitab-kitab. Kemudian Allah menyebutkan tentang
sifat cinta mereka yang begitu besar terhadap kehidupan dunia seraya berfirman,
(96) ﴾ يَوَدُّ أَحَدُهُمۡ لَوۡ يُعَمَّرُ أَلۡفَ سَنَةٖ ﴿ "Masing-masing mereka ingin agar diberi umur seribu tahun." Hal ini, adalah lebih dalam maknanya dari sekedar ketamakan, di mana mereka berkhayal tentang suatu hal yang paling mustahil di antara hal-hal yang mustahil, walau-pun faktanya bila mereka diberikan kehidupan sebanyak yang di-sebutkan dalam ayat ini, tetap saja tidak ada gunanya sama sekali bagi mereka, dan tidak juga menyelamatkan mereka dari azab. ﴾
وَٱللَّهُ بَصِيرُۢ بِمَا يَعۡمَلُونَ ﴿ "Dan Allah Maha Mengetahui apa yang mereka kerjakan." Ini
adalah sebuah ancaman bagi mereka dengan adanya pembalasan terhadap perbuatan-perbuatan mereka.
Katakanlah -wahai Nabi-, “Jika kalian -wahai orang-orang Yahudi- benar-benar memiliki surga di akhirat yang khusus diperuntukkan bagi kalian dan tidak boleh dimasuki oleh manusia lain, maka berharaplah untuk mati dan mintalah kematian itu agar kalian segera mendapatkan kedudukan tersebut dan kalian bisa bebas dari beban masalah kehidupan dunia, jika pengakuan kalian tersebut memang benar.”
Ey Peygamber- Yahudiler'e şöyle de: "Eğer ahiret yurdundaki cennet diğer insanların değil yalnızca sizin gireceğiniz bir yer ise; o zaman ölümü temenni edip isteyin ki, bu makama biran önce ulaşasınız. Şayet bu iddianızda doğru söyleyenler iseniz, böylece bu dünya hayatının dert ve yükünden rahata kavuşmuş olursunuz."
Di', o Profeta: "Se il Paradiso dell'aldilà è riservato a voi, o Ebrei, e nessun altro popolo vi entrerà, allora auguratevi la morte e cercatela, affinché possiate raggiungere questo stato rapidamente e liberarvi dai fardelli e dalle preoccupazioni della vita terrena, se siete veritieri nella vostra affermazione.
Say, O Prophet: Jews, if Paradise in the Afterlife is just for you, and no other people will enter it, then wish for death, and ask for it, so that you reach this place quickly, and can rest from the burdens and worries of the life of this world, if you are truthful about what you claim.
Non desidereranno mai la morte, a causa della miscredenza verso Allāh che hanno anticipato nelle loro vite: dalla rinnegazione dei Suoi messaggeri alla manipolazione dei suoi Libri; e Allāh è Consapevole degli ingiusti tra di loro, e degli altri, e ricompenserà ognuno per ciò che ha fatto.
Por supuesto, jamás desearán morir ya que durante su vida descreyeron de Al‑lah, desmintieron a Sus mensajeros y alteraron Sus libros. Al‑lah conoce perfectamente a los que de entre ellos y de otros pueblos son injustos y los retribuirá en función de sus obras.
They will never wish for death, because of what they have done in their lives: disbelieving in Allah, rejecting His prophets and distorting His scriptures. Allah knows the wrongdoers among them and other people: each person will be given what they have earned.
Mereka tidak akan pernah mengharapkan kematian, disebabkan apa yang telah mereka perbuat selama hidup mereka, yaitu ingkar kepada Allah, mendustakan rasul-rasul-Nya dan memanipulasi kitab-kitab Suci-Nya. Allah Maha Mengetahui orang-orang yang zalim, baik dari kalangan mereka (orang-orang Yahudi) maupun yang lain, dan akan memberikan balasan yang setimpal kepada setiap orang sesuai dengan amal perbuatannya masing-masing.
Chắc chắn sẽ không bao giờ họ dám mong được chết sớm bởi những tội lỗi mà họ đã làm trên thế gian từ việc vô đức tin nơi Allah, phủ nhận các vị Thiên Sứ của Ngài và bóp méo các Kinh Sách của Ngài; và Allah biết rõ những kẻ làm điều sai quấy và cả những ai khác ngoài họ và Ngài chắc chắn sẽ thưởng phạt công bằng tương thích với hành động của họ.
Yaşamış oldukları bu dünya hayatında Allah'ı inkâr ettikleri ve resullerini yalanladıkları ve kitaplarını tahrif ettiklerinden dolayı ölümü kesinlikle temenni edemezler. Allah onlardan olan ve diğer zalimleri en iyi bilendir. Herkesin ameline göre karşılığını verecektir.
Ils ne souhaiteront évidement jamais mourir car leur vie durant, ils mécrurent en Allah, démentirent Ses messagers et altérèrent Ses livres. Allah connait parfaitement ceux qui parmi eux et parmi les autres communautés sont injustes et Il rétribuera chacun en fonction de Ses œuvres.
Hindi sila magmimithi ng kamatayan magpakailanman dahilan sa ipinauna nila sa buhay nila na kawalang-pananampalataya kay Allāh, pagpapabula sa mga sugo, at pagpilipit sa mga kasulatan Niya. Si Allāh ay Maalam sa mga tagalabag sa katarungan kabilang sa kanila at sa iba pa sa kanila. Gaganti Siya sa bawat isa dahil sa gawa nito.
Nikada neće smrt poželjeti, zato što su u ovom životu bili nevjernici u Allaha i Njegove poslanike, i zato što su Njegove knjige iskrivljavali, a Allah dobro zna nepravednike među njima i među drugim ljudima, i svakog će kazniti shodno njegovim djelima.
Talagang matatagpuan ka nga, O Propeta, sa mga Hudyo na pinakamatindi sa mga tao sa sigasig sa buhay maging ito man ay kahamak-hamak at kaaba-aba. Bagkus sila ay higit na masigasig kaysa sa mga tagapagtambal na hindi naniniwala sa pagkabuhay at pagtutuos sa kabila ng kanilang pagiging mga May Kasulatan at naniniwala naman sila sa pagbubuhay at pagtutuos.Tunay na ang isa kabilang sa kanila ay naiibigan na umabot ang edad niya sa isang libong taon. Hindi maglalayo sa kanya sa parusa ni Allāh ang haba ng edad niya ano man ang abutin nito. Si Allāh ay nakababatid sa mga gawa nila, nakakikita sa mga ito: walang nakakukubli sa Kanya mula sa mga ito na anuman. Gaganti Siya sa kanila dahil sa mga ito.
I vidjet ćeš sigurno, o Vjerovjesniče, da su jevreji ljudi koji najviše žude za životom, makar bio prezren i ponižavajući. Čak više žude za životom od mnogobožaca, koji ne vjeruju u proživljenje i obračun, iako su jevreji sljedbenici Knjige, te vjeruju u proživljenje i obračun. Voljeli bi da žive hiljadu godina, premda ih taj život ne bi udaljio od Allahove kazne, ma koliko dug bio. Allah dobro zna i vidi ono što rade, ništa Mu skriveno nije, i kaznit će ih za djela njihova.
You will find, O Prophet, that the Jews are the most desirous for life, even if it is miserable and lowly. They are even greedier for it than the idolaters, who worship others alongside Allah, who do not believe in being brought back to life after death or in being held to account for what they have done. Despite being People of the Scripture, and believing in the resurrection and the reckoning, they would love to live a thousand years. Yet however long a life they might be given, it would not distance them from Allah’s punishment. Allah sees all that they do. Nothing is hidden from Him, and they will be given what they earn.
E troverai, o Profeta, che gli Ebrei sono i più affezionati alla vita, nonostante sia una vita misera e umile; anzi, vi sono più affezionati degli idolatri, che non credono nella resurrezione e nel Rendiconto. Eppure loro sono Gente del Libro, e credono nella Resurrezione e nel Rendiconto: In verità, ognuno di loro vorrebbe vivere per mille anni, ma la lunga vita non li salverà dalla punizione di Allāh, per quanto lunga. E Allāh osserva le loro azioni: Nulla Gli è nascosto e li ricompenserà per ciò.
-Ey Peygamber!- Sen, dünya hayatı ne kadar zelil ve hakir olsa bile, Yahudileri bu hayata en düşkün olan kimselerden bulursun. Bilakis onlar yeniden dirilmeye ve hesaba iman etmeyen müşriklerden de bu dünya hayatına daha düşkündürler. Oysa ki onlar yeniden dirilmeye ve hesaba iman eden kitap ehli kimselerdi. Onlardan her biri bin yıl yaşamaktan hoşlanır. Onların ömürleri ne kadar uzun olursa olsun, Allah'ın azabından onları uzaklaştıracak değildir. Allah onların amellerinden haberdardır ve bütün yaptıklarını görendir. Yaptıklarından hiçbir şey O'na gizli kalmaz ve onlara yaptıklarının karşılığını verecektir.
Profeta, aquellos que más desean vivir, por más humilde y miserable que sea su vida, son los judíos. Su deseo de vivir es incluso más ardiente que el de los politeístas que, sin embargo, no creen en la Resurrección ni en la Rendición de Cuentas. Aun así, aunque los judíos forman parte de la Gente del Libro y creen en la Resurrección y en la Rendición de Cuentas, tienen el deseo de vivir mil años. Pero no importa cuánto duren sus vidas, no podrán escapar al castigo de Al‑lah. Al‑lah está al tanto de sus actos ya que Él lo ve todo y nada se le escapa, y Él los retribuirá en consecuencia.
Ô Prophète, ceux qui désirent le plus ardemment vivre, aussi humble et vile que soit leur vie, sont les juifs. Leur désir de vivre est même plus ardent que celui des polythéistes (`al-muchrikûna, pluriel de `al-muchriku) qui pourtant ne croient pas à la Résurrection (`al-ba’thu) ni à la Reddition des Comptes (`al-ħisâbu). Or, malgré que les juifs fassent partie des Gens du Livre et croient à la Résurrection et à la Reddition de Compte, ils ont quand même le souhait de vivre mille ans. Or, quelque soit la durée de leur vie, elle ne les éloignera pas du châtiment d’Allah. Allah est au fait de leurs agissements puisqu’Il voit tout et rien ne Lui échappe, et Il les rétribuera en conséquence.
Sungguh engkau -wahai Nabi- benar-benar akan mendapati orang-orang Yahudi itu adalah manusia yang paling tamak terhadap kehidupan (di dunia), meskipun hidup mereka hina dan nista. Bahkan mereka lebih tamak dari orang-orang musyrik yang tidak percaya akan adanya hari kebangkitan dan perhitungan amal (hisab). Meskipun orang-orang Yahudi itu adalah Ahli Kitab yang percaya akan adanya hari kebangkitan dan perhitungan amal (hisab), namun setiap orang dari mereka menginginkan umurnya mencapai seribu tahun. Padahal berapa pun panjangnya umurnya, ia tidak dapat menjauhkan dirinya dari azab Allah. Allah Maha Mengetahui dan Maha Melihat amal perbuatan mereka, tidak ada sesuatu pun yang luput dari pengetahuan-Nya, dan Dia akan memberi mereka balasan yang setimpal dengan amal perbuatan mereka tersebut.
The fact that the Israelites were not really concerned with truth is proved by their own history. It was they who had slain their own prophets, such as Zachariah and John the Baptist, the only reason for these actions being that these prophets had criticized the Israelites’ mode of living, and sought to bring them back to the divine way (Nehemiah, 9:26 ). They had seen Moses perform undeniable miracles, but when he was not with them in person, having left them to spend forty days on Mount Sinai, they started worshipping the golden calf; it had only been his personal authority which had kept them under control. When the Mount was raised threateningly above their heads, they temporarily agreed to do ‘all that the Lord hath spoken’ (Exodus, 19:5 , 8, 16 , 18), but, after that, most of them returned to their disobedient ways. If they had really been seeking God, their attention would have been entirely focused on the life after death; but, in fact, they, more than all the others, were obsessed with the love of the present world.
This verse shows the basic weakness of the Jews which did not allow them to accept the challenge proposed in Verse 94, and thus exposes the hollowness of their claim to the blessings of the other world being reserved for them. The Holy Qur'an puts a special emphasis on the fact that the Jews loved physical life much more than did the Arab polytheists. Such an inclination should not have been surprising on the part of the latter, for, after all, they did not believe in the other world, and physical life was the be-all and end-all for them. But the Jews acknowledged the existence of the other world, and even had the illusion that they alone deserved its joys, and yet it was they who, above all others, wished to live in this world as long as possible. This very desire shows how baseless their pretention was, and how they themselves knew that they would have to face the fires of Hell in the other world, and that physical life was, as long as it lasted, a kind of protection against their final fate.
Này Nabi Muhammad, Người sẽ thấy những người Do Thái là những kẻ tham sống sợ chết hơn những ai khác trong nhân loại cho dù cuộc sống trần gian có rẻ mạt thế nào, không, họ còn tham sống hơn cả những người thờ đa thần, những kẻ mà chúng không tin nơi sự Phục sinh và Phán xét trong khi họ là dân Kinh Sách, họ tin nơi sự Phục sinh và Phán xét. Mỗi người của họ đều mong ước được sống thọ đến một ngàn năm tuổi nhưng cho dù họ có sống thọ lâu đến mấy thì họ cũng không thể thoát khỏi sự trừng phạt của Allah. Ngài am tường tất cả mọi hành động mà chúng đã làm bởi vì không có bất cứ điều gì có thể che giấu được Ngài và Ngài sẽ trừng phạt họ thích đáng.
The Jews are the Enemies of Jibril
Imam Abu Ja`far bin Jarir At-Tabari said, "The scholars of Tafsir agree that this Ayah (2: 97-98) was revealed in response to the Jews who claimed that Jibril (Gabriel) is an enemy of the Jews and that Mika'il (Michael) is their friend." Al-Bukhari said, "Allah said,
مَن كَانَ عَدُوًّا لِّجِبْرِيلَ
(Whoever is an enemy of Jibril (let him die in his fury)). `Ikrimah said, "Jibr, Mik and Israf all mean, worshipper, while il means, Allah". Anas bin Malik said, "When `Abdullah bin Salam heard of the arrival of the Prophet in Al-Madinah, he was working on his land. He came to the Prophet and said, `I am going to ask you about three things which nobody knows except a Prophet. What will be the first portent of the Hour What will be the first meal taken by the people of Paradise Why does a child resemble its father, and why does it resemble its maternal uncle' Allah's Messenger ﷺ said, (Jibril has just told me the answers.) `Abdullah said, `He (i.e. Jibril), among all the angels, is the enemy of the Jews.' Allah's Messenger ﷺ recited the Ayah,
مَن كَانَ عَدُوًّا لِّجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَى قَلْبِكَ
(Whoever is an enemy to Jibril (Gabriel) (let him die in his fury), for indeed he has brought it (this Qur'an) down to your heart). Allah's Messenger ﷺ then said, (The first portent of the Hour will be a fire that will bring together the people from the east to the west; the first meal of the people of Paradise will be the caudate lobe of the liver of fish. As for the child resembling his parents: If a man has sexual intercourse with his wife and his discharge is first, the child will resemble the father. If the woman has a discharge first, the child will resemble her side of the family.) On that `Abdullah bin Salam said, `I testify that there is no deity worthy of worship except Allah and you are the Messenger of Allah ﷺ.' `Abdullah bin Salam further said, `O Allah's Messengerﷺ! The Jews are liars, and if they should come to know about my conversion to Islam before you ask them (about me), they will tell a lie about me.' The Jews came to Allah's Messenger ﷺ , and `Abdullah went inside the house. Allah's Messenger ﷺ asked (the Jews), (`What kind of man is `Abdullah bin Salam') They replied, `He is the best among us, the son of the best among us, our master and the son of our master.' Allah's Messenger ﷺ said, (What do you think if he would embrace Islam) The Jews said, `May Allah save him from it.' Then `Abdullah bin Salam came out in front of them saying, `I testify that none has the right to be worshipped but Allah and that Muhammad ﷺ is the Messenger of Allah.' Thereupon they said, `He is the evilest among us, and the son of the evilest among us.' And they continued talking badly about him. Ibn Salam said, `This is what I feared, O Messenger of Allah ﷺ !."' Only Al-Bukhari recorded this Hadith with this chain of narration. Al-Bukhari and Muslim recorded this Hadith from Anas using another chain of narration.
Some people say that `il' means worshipper while whatever word that is added to it becomes Allah's Name, because `il' is a constant in such conjunction. This is similar to the names `Abdullah, `Abdur-Rahman, `Abdul-Malik, `Abdul-Quddus, `Abdus-Salam, `Abdul-Kafi, `Abdul-Jalil, and so forth. Hence, `Abd' is constant in these compound names, while the remainder differs from name to name. This is the same case with Jibril, Mika'il, `Azra'il, Israfil, and so forth. Allah knows best.
Choosing Some Angels to believe in over Others is Disbelief like choosing Some Prophets over Others
Allah said,
مَن كَانَ عَدُوًّا لِّجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَى قَلْبِكَ بِإِذْنِ اللَّهِ
(Whoever is an enemy to Jibril (Gabriel) (let him die in his fury), for indeed he has brought it (this Qur'an) down to your heart by Allah's permission,) meaning, whoever becomes an enemy of Jibril, let him know that he is Ruh Al-Qudus who brought down the Glorious Dhikr (Qur'an) to your heart from Allah by His leave. Hence, he is a messenger from Allah. Whoever takes a messenger as an enemy, will have taken all the messengers as enemies. Further, whoever believes in one messenger, is required to believe in all of the messengers. Whoever rejects one messenger, he has rejected all of the messengers. Similarly, Allah said,
إِنَّ الَّذِينَ يَكْفُرُونَ بِاللَّهِ وَرُسُلِهِ وَيُرِيدُونَ أَن يُفَرِّقُواْ بَيْنَ اللَّهِ وَرُسُلِهِ وَيقُولُونَ نُؤْمِنُ بِبَعْضٍ وَنَكْفُرُ بِبَعْضٍ
(Verily, those who disbelieve in Allah and His Messengers and wish to make distinction between Allah and His Messengers (by believing in Allah and disbelieving in His Messengers) saying, "We believe in some but reject others.") (4:150)
Allah decreed that they are disbelievers, because they believe in some Prophets and reject others. This is the same with those who take Jibril as an enemy, because Jibril did not choose missions on his own, but by the command of his Lord,
وَمَا نَتَنَزَّلُ إِلاَّ بِأَمْرِ رَبِّكَ
(And we (angels) descend not except by the command of your Lord) (19: 64), and,
وَإِنَّهُ لَتَنزِيلُ رَبِّ الْعَـلَمِينَ - نَزَلَ بِهِ الرُّوحُ الاٌّمِينُ - عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ
(And truly, this (the Qur'an) is a revelation from the Lord of all that exists. Which the trustworthy Ruh (Jibril) has brought down. Upon your heart (O Muhammad ) that you may be (one) of the warners) (26:192-194).
Al-Bukhari reported that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«مَنْ عَادَى لِي وَلِيًّا فَقَدْ بَارَزَنِي بِالْحَرْب»
(Allah said, `Whoever takes a friend of Mine as an enemy, will have started a war with Me.)
Therefore, Allah became angry with those who took Jibril as an enemy. Allah said,
مَن كَانَ عَدُوًّا لِّجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَى قَلْبِكَ بِإِذْنِ اللَّهِ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ
(Whoever is an enemy to Jibril (Gabriel) (let him die in his fury), for indeed he has brought it (this Qur'an) down to your heart by Allah's permission, confirming what came before it) meaning, the previous Books,
وَهُدًى وَبُشْرَى لِلْمُؤْمِنِينَ
(and guidance and glad tidings for the believers) meaning, as guidance to their hearts and bringer of the good news of Paradise, which is exclusively for the believers. Similarly, Allah said,
قُلْ هُوَ لِلَّذِينَ ءَامَنُواْ هُدًى وَشِفَآءٌ
(Say: "It is for those who believe, a guide and a healing.") (41:44), and,
وَنُنَزِّلُ مِنَ الْقُرْءَانِ مَا هُوَ شِفَآءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ
(And We send down of the Qur'an that which is a healing and a mercy to those who believe) (17:82).
Allah then said,
مَن كَانَ عَدُوًّا لّلَّهِ وَمَلـئِكَتِهِ وَرُسُلِهِ وَجِبْرِيلَ وَمِيكَـلَ فَإِنَّ اللَّهَ عَدُوٌّ لِّلْكَـفِرِينَ
(Whoever is an enemy to Allah, His Angels, His Messengers, Jibril and Mika'il (Michael), then verily, Allah is an enemy to the disbelievers.)
Allah stated that whoever takes Him, His angels and messengers as enemies, then...Allah's messengers ﷺ include angels and men, for Allah said,
اللَّهُ يَصْطَفِى مِنَ الْمَلَـئِكَةِ رُسُلاً وَمِنَ النَّاسِ
(Allah chooses Messengers from angels and from men) (22:75). Allah said,
وَجِبْرِيلَ وَمِيكَـلَ
(Jibril (Gabriel) and Mika'il (Michael)). Allah mentioned Jibril and Mika'il specifically - although they are included among the angels who were messengers - only because this Ayah was meant to support Jibril the emissary between Allah and His Prophets. Allah also mentioned Mika'il here, because the Jews claimed that Jibril was their enemy and Mika'il was their friend. Allah informed them that whoever is an enemy of either of them, then he is also an enemy of the other as well as Allah. We should state here that Mika'il sometimes descended to some of Allah's Prophets, although to a lesser extent than Jibril, because this was primarily Jibril's task, and Israfil is entrusted with the job of blowing the Trumpet for the commencement of Resurrection on the Day of Judgment. It is recorded in the Sahih that whenever the Messenger of Allah ﷺ would wake up at night, he would supplicate,
«اللَّهُمَّ رَبَّ جِبْرَائِيلَ وَمِيكَائِيلَ وَإِسْرَافِيلَ فَاطِرَ السَّمَوَاتِ وَالْأَرْضِ عَالِمَ الْغَيْبِ وَالشَّهَادَةِ، أَنْتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ، اهْدِنِي لِمَا اخْتُلِفَ فِيهِ مِنَ الْحَقِّ بِإِذْنِكَ إِنَّكَ تَهْدِي مَنْ تَشَاءُ إِلى صِرَاطٍ مُسْتَقِيم»
(O Allah, Lord of Jibril, Mika'il and Israfil, Creator of the heavens and earth and Knower of the seen and the unseen! You judge between Your servants regarding what they differ in, so direct me to the truth which they differ on, by Your leave. Verily, You guide whom You will to the straight path.)
Allah's statement,
فَإِنَّ اللَّهَ عَدُوٌّ لِّلْكَـفِرِينَ
(then verily, Allah is an enemy to the disbelievers) informed the disbelievers that whoever takes a friend of Allah as an enemy, then he has taken Allah as an enemy, and whoever treats Allah as an enemy, then he shall be Allah's enemy. Indeed, whoever is an enemy of Allah then he will lose in this life and the Hereafter, as stated earlier;
«مَنْ عَادَى لِي وَلِيًّا فَقَدْ آذَنْتُهُ بِالْمُحَارَبَة»
(Whoever takes a friend of Mine as an enemy, I shall wage war on him.)
Này Nabi Muhammad, Ngươi hãy nói với những người Do Thái đã nói: "quả thật đại Thiên Thần Jibril là kẻ thù của chúng tôi": những ai là kẻ thù của Jibril - bởi vì Y mang Kinh Qur'an xuống đặt vào trái tim của Ngươi nhằm xác nhận những gì trong các Thiên Kinh trước như Tawrah và Injil và để hướng dẫn đến với điều tốt đẹp đồng thời làm một nguồn tin vui cho những người có đức tin về những gì mà Allah đã chuẩn bị cho họ nơi Thiên Đàng - thì họ là những kẻ lầm lạc.
Katakanlah -wahai Nabi- kepada orang-orang Yahudi yang berkata, “Sesungguhnya Jibril adalah musuh kami dari bangsa Malaikat”, “Barang siapa memusuhi Jibril, sesungguhnya Jibril adalah malaikat yang menurunkan Al-Qur`ān ke dalam hatimu dengan izin Allah, yang membenarkan kitab-kitab suci yang datang sebelumnya, seperti Taurat dan Injil, serta menunjukkan kebajikan dan memberikan kabar gembira kepada orang-orang mukmin tentang kenikmatan yang telah Allah siapkan untuk mereka. Karena itu, siapa pun yang memusuhi malaikat yang memiliki sifat dan tugas semacam itu ia termasuk golongan orang-orang yang sesat.”
The perversity of the Jews was very fertile, and gave them ever-new excuses for denying the Holy Prophet ﷺ . When they learnt that it was Archangel Jibra'il (علیہ السلام) (Gabriel ) who brought the Glorious Qur'an to the Holy Prophet ﷺ ، they said that the Archangel (علیہ السلام) was their enemy, as it was through him that rigorous commandments or catastrophic punishments had always descended on them,. and that for this reason they would not accept a Book which had been revealed through his agency. They also added that they could have accepted the Holy Qur'an, if the Archangel Mika'il (علیہ السلام) (Michael) had brought it down, for he is connected with rain and with divine mercy.
In refuting this argument, the Holy Qur'an points out that Jibra'il (علیہ السلام) is only a messenger, and has, acting only as a messenger, brought down the Holy Qur'an under a divine command to the Holy Prophet ﷺ . So, why should the Jews be so particular about the messenger, and not look at the Book itself? As for the Book, it confirms the earlier Books of Allah, provides guidance to men, and gives good tidings to the believers. This being what the Divine Books are meant for, the Holy Qur'an is evidently enough a Divine Book, and must, as such be obeyed. To deny it on account of one's hostility to Jibra'il (علیہ السلام) is sheer stupidity or outright perversity. Now, as for the attitude of the Jews towards Jibra'il (علیہ السلام) ، the Holy Qur'an declares that to be hostile to the angels (including Jibra'il and Mika'il (علیہما السلام) or to the prophets is tantamount to being hostile to Allah Himself. Verse 98 puts down the enemies of angels and prophets as infidels (Kafirin) in saying that Allah is the enemy of the infidels. In other words, those who deny or oppose the angels and the prophets will have their due punishment in the other world.
Maulana Ashraf ` Ali Thanavi (رح) has, in his "Bayan al-Qur'an", warned against the possibility of very grave error that may arise with regard to the statement in Verse 97 that the Archangel Jibra'il (علیہ السلام) (Gabriel ) has "brought down the Book on the heart" of the Holy Prophet ﷺ . The error would lie in drawing from this phrase the conclusion that Allah has not revealed the words of the Holy Qur'an but only the meanings. Such a supposition is quite baseless, because many verses of the Holy Qur'an itself mention the Arabic language as the vehicle of revelation in the case of this particular Book of Allah.
That should leave no room for any doubt. Moreover, the "heart" perceives words as much as it does meanings; in fact, the perceiving agent is the "heart", while the ears etc. are only its instruments. Specially, in the state of revelation, the external organs of the senses become dormant, and the heart receives even the words directly without the intervention of the ears. Although we cannot understand the nature of revelation properly, yet, choosing a mundane analogy, one can say that while dreaming in our sleep we do hear words and remember them afterwards, in spite of our external sense of hearing having been suspended while we dreamt. This example should make it easy to see that the revelation of meanings to the heart does in no way preclude the revelation of words as well. Anyhow, it is a sin - and an intellectual dishonesty - to rely on one's own conjectures in defiance of a clear and definite statement in the Holy Qur'an.
Ey Peygamber- Yahudilerden: «Cebrail meleklerden olan düşmanımızdır» diyenlere, de ki: "Kim Cebrail'e düşmanlık yapıyorsa bilsin ki, geçmişte inen Tevrat, İncil gibi ilahi kitapları doğrulayan Kur'an'ı Allah'ın izniyle senin kalbine o indirmiştir. Hayra yöneltmiş ve Allah'ın Müminler için hazırladığı nimetleri onlara müjdelemiştir. Kim bu vasıf ve amellere sahip olana düşmanlık yapıyorsa, o kimse dalalet ehlindendir.
"Katakanlah, 'Barangsiapa yang menjadi musuh Jibril, maka Jibril itu telah menurunkannya (al-Qur`an) ke dalam hatimu dengan seizin Allah; membenarkan kitab-kitab
yang sebelumnya dan menjadi petunjuk serta berita gembira bagi orang-orang yang beriman.
Barangsiapa yang menjadi musuh Allah, malaikat-ma-laikatNya, rasul-rasulNya, Jibril dan Mikail,
maka sesungguhnya Allah adalah musuh orang-orang kafir'." (Al-Baqarah: 97-98).
(97-98) Maksudnya, katakanlah kepada orang-orang Ya-hudi yang mengklaim
bahwasanya hal yang menghalangi mereka dari beriman adalah bahwa Jibril عليه السلام, walimu
(Muhammad ﷺ), seandainya dia adalah berupa malaikat-malaikat Allah yang
lain selain Jibril, niscaya mereka beriman kepadamu dan memper-cayaimu. Sesungguhnya klaim
seperti ini saling bertentangan dan merupakan kesombongan terhadap Allah, karena Jibril عليه
السلام itu adalah malaikat yang turun dengan membawa al-Qur`an dari Allah kepada hatimu, dan
dialah yang turun juga kepada para Nabi se-belummu, dan Allah-lah yang memerintahkan dan
mengutusnya dengan tugas seperti itu, maka dia sebatas malaikat yang diutus, padahal kitab yang
diturunkan oleh Jibril itu telah membenarkan apa yang telah lewat dari kitab-kitab yang
sebelumnya dan tidak menyelisihi dan bertentangan dengannya. Kitab ini berisi petunjuk yang
sempurna dari segala bentuk kesesatan, juga berisi kabar gembira tentang kebaikan dunia dan
akhirat bagi orang yang ber-iman kepadanya, maka permusuhan terhadap Jibril yang dijelaskan
sifat-sifatnya di atas adalah sebuah pengingkaran terhadap Allah dan ayat-ayatNya serta
permusuhan kepada Allah, kepada Rasul-rasulNya dan malaikat-malaikatNya. Sesungguhnya permusuhan
mereka terhadap Jibril bukanlah kepada Jibril pribadi, namun juga terhadap al-Qur`an yang dibawa
olehnya dari sisi Allah berupa kebenaran (yang diturunkan) kepada
Rasul-rasul Allah, maka permusuhan dan pengingkaran itu mencakup kepada Dzat yang menyuruhnya
turun dan kepada al-Qur`an yang diturunkan olehNya serta kepada Rasul yang diturunkan kitab itu
kepadanya, inilah maksud dari hal itu.
Dis, ô Prophète, à ceux parmi les juifs qui disent: «De tous les anges, Gabriel est notre plus grand ennemi»:
Sachez que celui qui est hostile à Gabriel, l’ange qui avec la permission d’Allah fit descendre le Coran sur ton cœur, afin de confirmer les livres précédents comme la Torah et l’Evangile (`al-`injîlu), de montrer la voie du bien et d’annoncer aux croyants les délices qu’Allah a préparés à leur intention, est assurément du nombre des égarés.
Sabihin mo, O Propeta, sa sinumang nagsabi kabilang sa mga Hudyo: "Tunay na si Gabriel ay kaaway namin kabilang sa mga anghel." Ang sinumang naging isang nangangaway para kay Gabriel, tunay na siya ay nagbaba sa Qur'ān sa puso mo ayon sa isang pahintulot mula kay Allāh, bilang tagapagpatotoo para sa nauna na mga kasulatang makadiyos gaya ng Torah at Ebanghelyo, bilang tagagabay sa kabutihan, at bilang tagapagbalita ng nakagagalak para sa mga mánanampalataya hinggil sa inihanda ni Allāh sa kanila na kaginhawahan. Ang sinumang naging isang nangangaway sa sinumang ito ang katangian niyon at ang gawain niyon, siya ay kabilang sa mga naliligaw.
Say, O Muhammad, to those of the Jews who say that Gabriel is their enemy among the angels, that whoever is against Gabriel – who revealed the Qur’ān to your heart, with Allah’s permission, affirming the sacred scripture that came before it, such as the Torah and the Gospel, showing the way to what is good, and bringing the good news to the believers of the bliss Allah has prepared for them – then he is misguided.
Reci, o Vjerovjesniče, onim jevrejima koji kažu da je Džibril njihov neprijatelj: "On je taj koji ti je donio Kur'an, Allahovom dozvolom; Kur'an koji potvrđuje prijašnje Božije knjige, poput Tevrata i Indžila, i koji ukazuje na dobro i vjernike obvesaljava nagradom koju im je Allah pripremio.Onaj ko smatra neprijateljem nekoga ko ima ovakva svojstva, u zabludi je."
97- De ki:“Her kim Cebrail’e düşman ise bilsin ki o, o (Kur’an’ı) senin kalbin üzerine önündekileri doğrulayıcı, mü’minlere de bir hidâyet ve bir müjde olmak üzere Allah’ın izniyle indirdi.”
98- Her kim Allah’a, meleklerine, peygamberlerine, Cebrail ve Mikail’e düşman olursa, bilsin ki
Allah da kâfirlerin düşmanıdır.
97-98. Yani o, iman etmekten kendilerini alıkoyanın senin dostu olan Cebrail aleyhisselam olduğunu ve eğer Allah’ın melekleri içinde ondan başkası olsaydı mutlaka sana iman edip seni tasdik edeceklerini iddia eden yahudilere de ki:
Şüphesiz sizin bu iddianız bir çelişkidir, bir saçmalıktır. Allah’a karşı büyüklenmektir. Çünkü
Allah nezdinden senin kalbinin üzerine Kur’ân-ı Kerîm’i indiren de, senden önceki peygamberlere
vahiy indirmiş olan da odur. Ona bu emri veren ve bu görevle gönderen de Allah’tır. O halde
Cebrail sadece bir elçidir. Bununla birlikte Cebrail’in kendisinden önceki kitapları doğrulamak
üzere indirmiş olduğu bu Kitab-ı Kerîm de, ne önceki kitaplara muhaliftir, ne de onlarla
herhangi bir hususta çelişki içindedir. Bu kitapta ona iman edenler için bütün çeşitleri ile
sapıklıklardan kurtarıcı tam bir hidâyet, dünyevi ve uhrevi hayırlarla ilgili müjde vardır. Buna
göre bu niteliklere sahip olan Cebrail’e düşmanlık etmek, Allah’a ve ayetlerine küfretmek;
Allah’a, peygamberlerine ve meleklerine düşmanlık beslemek demektir. Yahudilerin Cebrail’e
düşmanlıkları bizzat ona değil, Allah’ın, peygamberlerine indirmiş olduğu hakka düşmanlıktır.
Dolayısı ile onların bu düşmanlıkları Cebrail’i indirene, onu elçi olarak gönderene, Cebrail’in
elçi olarak getirdiklerine ve Cebrail’in elçi olarak geldiği kimseye bir düşmanlıktır ve
bunların hepsine toptan küfürdür. İşte onların bu düşmanlıklarının açıklaması ve iç yüzü budur.
Diles, Profeta, a aquellos entre los judíos que dicen: “De todos los ángeles, Gabriel es nuestro peor enemigo.” Sepan que aquel que es hostil hacia Gabriel, el ángel que, con el permiso de Al‑lah, hizo descender el Corán sobre tu corazón con el fin de confirmar los libros precedentes como la Torá y el Evangelio, mostrar el camino del bien y anunciar a los creyentes las delicias que Al‑lah ha preparado para ellos, será parte de los extraviados.
Di', o Profeta, all'Ebreo che disse: "Jibril è il nostro nemico tra gli Angeli". Chiunque sia ostile a Jibril sappia che, in verità, egli è colui che fece scendere il Corano sul tuo cuore, per ordine di Allāh, a conferma dei precedenti Libri Divini, come la Torāh e il Vangelo, indicando il bene. E annuncia ai credenti la beatitudine che Allāh ha preparato per loro. Chi è ostile a colui che porta queste descrizioni e alla sua conoscenza fa parte di coloro che sono in perdizione.
Quien sea enemigo de Al‑lah y de sus ángeles, de Sus mensajeros y especialmente de los dos ángeles más cercanos a Al‑lah que son Gabriel y Miguel, que sepa que Al‑lah es su enemigo, ya que Él es ciertamente enemigo de los incrédulos cualquiera sea el pueblo del que provengan. Aquel que es enemigo de Al‑lah está destinado a la derrota.
Chi è ostile ad Allāh, ai suoi angeli e ai Suoi messaggeri, ed è ostile ai due angeli più prossimi ﴾ad Allāh﴿, Jibril e Michael sappia che, in verità, Allāh è nemico dei miscredenti tra voi e di altri; e chi è nemico di Allāh è in chiara perdizione.
Ko neprijateljuje protiv Allaha, Njegovih meleka i poslanika, i ko neprijateljuje protiv dva Allahu posebno bliska meleka Džibrila i Mikaila, Allah je neprijatelj takvim nevjernicima među vama, kao i svim drugima. A kome je Allah neprijatelj, takav je u očitom gubitku.
Her kim Allah'a, meleklerine, resullerine ve Allah'a yakın olan bu iki meleğe, Cebrail ve Mikâil'e düşman olursa; bilsin ki Allah da sizin ve sizin dışınızdaki kâfirlerin düşmanıdır. Allah kimin düşmanı olursa, şüphesiz ki o kimse apaçık hüsranla dönecektir.
Owing to their own rebelliousness, the Israelites had severe punishments meted out to them in ancient times. It was God’s way to warn them of these impending punishments beforehand, and such warnings came to them through the prophets, who were acting on the words of the Archangel Gabriel. The moral was that people had to follow God’s commandments; if they persisted in a sinful life, they would be exposing themselves to His wrath. But, instead of heeding these admonitions, the Israelites came to regard Gabriel as their enemy, because it had always been he who gave prior warning through the prophets about impending doom. Consequently, when the Prophet Muhammad proclaimed that he was receiving his revelation through Gabriel, they said, ‘So, it is our old enemy Gabriel, who always brings commands from heaven against us! That explains why the scriptures, the birthright of the Israelites, are being conveyed to one who belongs to another tribe.’ Now angels, being the rarefied creatures that they are, do not hold grudges against ordinary mortals; they descend to earth only by divine command in order to carry out the tasks assigned to them by their Creator—in this case, the revelation of the Scriptures to the prophet whom God Himself had chosen. Given the clear proofs that the Arab Prophet had had the same revelation communicated to him as had been received by Abraham, Moses and Jesus, and that it tallied with the previous divine scriptures, there were no grounds for the Israelites to reject the divine message. Their negative reaction was the result of their having lead insincere, unrestricted lives, which had become dominated by self-interest, empty convention and racial prejudice. Religion had been adhered to only on a superficial level, just to keep up the pretence that the Israelites were, in fact, faithfully treading the path of God.
Barang siapa memusuhi Allah, malaikat-malaikat-Nya dan rasul-rasul-Nya, dan memusuhi dua malaikat yang didekatkan, yaitu Jibril dan Mikail, sesungguhnya Allah adalah musuh bagi orang-orang yang kafir dari golongan kalian maupun dari golongan lain. Barang siapa yang Allah menjadi musuhnya berarti ia mendapatkan kerugian yang nyata.
Whoever stands against Allah, His angels and His prophets, and against His two angels Gabriel and Michael, then certainly Allah is a rival to the disbelievers from among you, and from other than you. Certain defeat faces whoever has Allah as his rival.
Ang sinumang naging isang nangangaway para kay Allāh, sa mga anghel Niya, at sa mga sugo Niya, at nangangaway para sa dalawang inilapit na anghel na sina Gabriel at Miguel; tunay na si Allāh ay isang kaaway para sa mga tagatangging sumampalataya kabilang sa inyo at kabilang sa iba pa sa inyo. Ang sinumang si Allāh ay naging kaaway niya, nauwi nga siya sa pagkaluging malinaw.
Quiconque est l’ennemi d’Allah de Ses anges, de Ses messagers et de surcroît des deux anges rapprochés que sont Gabriel et Mickaël (Mîkâ`îl ou Mîkâl), qu’il sache qu’Allah est son ennemi, car Il est certes l’ennemi des mécréants de quelque communauté qu’ils soient. Et celui dont Allah est l’ennemi est assurément destiné à une perte certaine.
Ai là kẻ thù của Allah, của các vị Thiên Thần, của các vị Thiên Sứ và của hai vị đại Thiên Thần Jibril và Mika-il thì Allah chính là kẻ thù của những kẻ vô đức tin đó, và những ai mà họ là kẻ thù của Allah thì họ là những kẻ thua thiệt và thất bại quá rõ ràng.
"Dan sungguh Kami telah menurunkan kepadamu ayat-ayat yang jelas; dan tak ada yang ingkar
kepadanya, melainkan orang-orang yang fasik." (Al-Baqarah: 99).
(99) Allah berfirman kepada NabiNya, Muhammad ﷺ, ﴾ وَلَقَدۡ أَنزَلۡنَآ
إِلَيۡكَ ءَايَٰتِۭ بَيِّنَٰتٖۖ ﴿ "Dan sungguh Kami telah menurunkan kepadamu ayat-ayat yang
jelas," yang dapat diperoleh darinya petunjuk bagi orang yang mencari hidayah, dan menegakkan
hujjah atas orang yang menentangnya, di mana ayat-ayat itu dalam penjelasan dan penunjukannya
(dilalah) kepada kebenaran sangatlah jelas, hingga tidak mungkin ditolak
kecuali oleh orang-orang yang menyimpang dari perintah Allah dan bermaksiat dari ketaatan
kepadaNya, serta berlaku sombong dengan kesombongan yang besar.
Ant olsun ki -Ey Peygamber- biz sana, getirdiğin vahiy ve peygamberlikte doğru olduğunu bildiren apaçık işaretler indirdik. Apaçık ve aşikâr olan bu şeyleri ancak Allah'ın dininden çıkanlar inkâr eder.
99- Andolsun ki biz sana apaçık âyetler indirdik. Bunları fasıklardan başkası inkâr etmez.
99. Allah Peygamber’ine hitaben şöyle buyuruyor:“Andolsun ki biz sana apaçık âyetler indirdik.”
Öyle âyetler ki yol göstericilik isteyene yol gösterir, inat göstererek küfürde direnene karşı
da hücceti ortaya koyar. Bu âyetlerin açıklığı ve hakka delâletleri öyle büyük bir derecede ve
öyle bir durumdadır ki, ancak Allah’ın emrinin ve O’na itaatin dışına çıkarak fasıklık yapanlar
ve alabildiğine boş bir kibirle büyüklük taslayanlar onları kabule yanaşmazlar.
I have revealed to you, O Prophet, clear signs proving the truth of your prophethood and revelation. The only people who reject these signs, despite its clarity, are those who have abandoned Allah’s path.
Ô Prophète, Nous t’avons révélé des signes prouvant la véracité de ta Prophétie et de la Révélation. Seuls les pervers (`al-fâsiqûna, pluriel de `al-fâsiqu) exclus de la religion d’Allah, les rejettent.
Talaga ngang nagpababa Kami sa iyo, O Propeta, ng mga tandang maliliwanag sa katapatan mo hinggil sa inihatid mo na pagkapropeta at kasi. Walang tumatangging sumampalataya sa mga ito sa kabila ng kaliwanagan ng mga ito at paglilinaw sa mga ito kundi ang mga lumalabas sa relihiyon ni Allāh.
In denying the Holy Prophet ﷺ ، the Jews used to say that no clear evidence or sign of his prophethood had been revealed to him such as they could recognize and accept. In reply to this the Holy Qur'an says that Allah has revealed a number of very clear signs and evidences of his prophethood which even they know and understand very well. So, their denial is not based on a lack of recognition or knowledge, but on their habitual disobedience, for, as a general rule, no one denies such evidence except those who are willful and stubborn in their disobedience.
E ti abbiamo rivelato – O Profeta – chiari segni della tua veridicità, riguardo la profezia e le rivelazioni che hai ricevuto, e non le rinnegano, nonostante la loro chiarezza, altri che coloro che si sono allontanati dalla religione di Allāh.
Profeta, te hemos revelado signos que prueban la veracidad de tu Profecía y la revelación. Solo los perversos excluidos de la religión de Al‑lah los rechazan.
Sungguh, Kami telah menurunkan kepadamu -wahai Nabi- tanda-tanda jelas yang menunjukkan kebenaranmu dalam hal kenabian dan wahyu yang engkau bawa. Tidak ada yang mengingkari tanda-tanda itu kecuali orang-orang yang keluar dari agama Allah.
Proofs of Muhammad's ﷺ Prophethood
Imam Abu Ja`far bin Jarir said that Allah's statement,
وَلَقَدْ أَنزَلْنَآ إِلَيْكَ ءَايَـتٍ بَيِّنَـتٍ
(And indeed We have sent down to you manifest Ayat) means, "We have sent to you, O Muhammad, clear signs that testify to your prophethood." These Ayat are contained in the Book of Allah (Qur'an) which narrates the secrets of the knowledge that the Jews possess, which they hid, and the stories of their earlier generations. The Book of Allah also mentions the texts in the Books of the Jews that are known to only the rabbis and scholars, and the sections where they altered and distorted the rulings of the Tawrah. Since Allah mentioned all of this in His Book revealed to His Prophet Muhammad ﷺ, then this fact alone should be enough evidence for those who are truthful with themselves and who wish to avoid bringing themselves to destruction due to envy and transgression. Further human instict testifies to the truth that Muhammad was sent with and the clear signs that he brought which he did not learn or acquire from mankind. Ad-Dahhak said that Ibn `Abbas said that,
وَلَقَدْ أَنزَلْنَآ إِلَيْكَ ءَايَـتٍ بَيِّنَـتٍ
(And indeed We have sent down to you manifest Ayat) means, "You recite and convey this Book to them day and night, although you are an Ummi (unlettered) who never read a book. Yet, you inform them of what they have (in their own Books). Allah stated that this fact should serve as an example, a clear sign and a proof against them, if they but knew."
The Jews break Their Covenants
When the Messenger of Allah ﷺ was sent and Allah reminded the Jews of the covenant that they had with Him, especially concerning Muhammad ﷺ , Malik bin As-Sayf said, "By Allah! Allah never made a covenant with us about Muhammad ﷺ, nor did He take a pledge from us at all." Allah then revealed,
أَوَكُلَّمَا عَـهَدُواْ عَهْدًا نَّبَذَهُ فَرِيقٌ مِّنْهُم
(Is it not (the case) that every time they make a covenant, some party among them throw it aside) Al-Hasan Al-Basri said that Allah's statement,
بَلْ أَكْثَرُهُمْ لاَ يُؤْمِنُونَ
(Nay! (the truth is:) most of them believe not) means, "There is not a promise that they make, but they break it and abandon it. They make a promise today and break it tomorrow."
The Jews abandoned the Book of Allah and practiced Magic
As-Suddi commented on,
وَلَمَّا جَآءَهُمْ رَسُولٌ مِّنْ عِندِ اللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ
(And when there came to them a Messenger from Allah (i.e. Muhammad ) confirming what was with them), "When Muhammad ﷺ came to them, they wanted to contradict and dispute with him using the Tawrah. However, the Tawrah and the Qur'an affirmed each other. So the Jews gave up on using the Torah, and took to the Book of Asaf, and the magic of Harut and Marut, which indeed did not conform to the Qur'an. Hence Allah's statement,
كَأَنَّهُمْ لاَ يَعْلَمُونَ
(As if they did not know!)."
Also, Qatadah said that Allah's statement,
كَأَنَّهُمْ لاَ يَعْلَمُونَ
(As if they did not know!) means, "They knew the truth but abandoned it, hid it and denied the fact that they even had it."
Magic existed before Sulayman (Solomon)
As-Suddi said that Allah's statement,
وَاتَّبَعُواْ مَا تَتْلُواْ الشَّيَـطِينُ عَلَى مُلْكِ سُلَيْمَـنَ
(They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulayman) means, "`During the time of Prophet Solomon.' Beforehand, the devils used to ascend to heaven and eavesdrop on the conversations of the angels about what will occur on the earth regarding death, other incidents or unseen matters. They would convey this news to the soothsayers, and the soothsayers would in turn convey the news to the people. The people would believe what the soothsayers told them as being true. When the soothsayers trusted the devils, the devils started to lie to them and added other words to the true news that they heard, to the extent of adding seventy false words to each true word. The people recorded these words in some books. Soon after, the Children of Israel said that the Jinns know matters of the Unseen. When Solomon was sent as a Prophet, he collected these books in a box and buried it under his throne; any devil that dared get near the box was burned. Solomon said, `I will not hear of anyone who says that the devils know the Unseen, but I will cut off his head.' When Solomon died and the scholars who knew the truth about Solomon perished, there came another generation. To them, the devil materialized in the shape of a human and said to some of the Children of Israel, `Should I lead you to a treasure that you will never be able to use up' They said. `Yes.' He said, `Dig under this throne,' and he went with them and showed them Solomon's throne. They said to him, `Come closer.' He said, `No. I will wait for you here, and if you do not find the treasure then kill me. ' They dug and found the buried books, and Satan said to them, `Solomon only controlled the humans, devils and birds with this magic.' Thereafter, the news that Solomon was a sorcerer spread among the people, and the Children of Israel adopted these books. When Muhammad ﷺ came, they disputed with him relying on these books. Hence Allah's statement,
وَمَا كَفَرَ سُلَيْمَـنُ وَلَـكِنَّ الشَّيْاطِينَ كَفَرُواْ
(Sulayman did not disbelieve, but the Shayatin (devils) disbelieved).
The Story of Harut and Marut, and the Explanation that They were Angels
Allah said,
وَمَآ أُنزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ هَـرُوتَ وَمَـرُوتَ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولاَ إِنَّمَا نَحْنُ فِتْنَةٌ فَلاَ تَكْفُرْ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ
(And such things that came down at Babylon to the two angels, Harut and Marut, but neither of these two (angels) taught anyone (such things) till they had said, "We are for trial, so disbelieve not (by learning this magic from us)." And from these (angels) people learn that by which they cause separation between man and his wife).
There is a difference of opinion regarding this story. It was said that this Ayah denies that anything was sent down to the two angels, as Al-Qurtubi stated and then referred to the Ayah,
وَمَا كَفَرَ سُلَيْمَـنُ
(Sulayman did not disbelieve) saying, "The negation applies in both cases. Allah then said,
وَلَـكِنَّ الشَّيْاطِينَ كَفَرُواْ يُعَلِّمُونَ النَّاسَ السِّحْرَ وَمَآ أُنزِلَ عَلَى الْمَلَكَيْنِ
(But the Shayatin (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels).
The Jews claimed that Gabriel and Michael brought magic down to the two angels, but Allah refuted this false claim."
Also, Ibn Jarir reported, that Al-`Awfi said that Ibn `Abbas said about Allah's statement,
وَمَآ أُنزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ
(And such things that came down at Babylon to the two angels)
"Allah did not send magic down."
Also, Ibn Jarir narrated that Ar-Rabi` bin Anas said about,
وَمَآ أُنزِلَ عَلَى الْمَلَكَيْنِ
(And such things that came down to the two angels), "Allah did not send magic down to the them." Ibn Jarir commented, "This is the correct explanation for this Ayah.
وَاتَّبَعُواْ مَا تَتْلُواْ الشَّيَـطِينُ عَلَى مُلْكِ سُلَيْمَـنَ
(They followed what the Shayatin (devils) gave out (falsely) in the lifetime of Sulayman.) meaning, magic. However, neither did Solomon disbelieve nor did Allah send magic with the two angels. The devils, on the other hand, disbelieved and taught magic to the people of the Babylon of Harut and Marut."
Ibn Jarir continued; "If someone asks about explaining this Ayah in this manner, we say that,
وَاتَّبَعُواْ مَا تَتْلُواْ الشَّيَـطِينُ عَلَى مُلْكِ سُلَيْمَـنَ
(They followed what the Shayatin (devils) gave out (falsely) in the lifetime of Sulayman.) means, magic. Solomon neither disbelieved nor did Allah send magic with the two angels. However, the devils disbelieved and taught magic to the people in the Babylon of Harut and Marut, meaning Gabriel and Michael, for Jewish sorcerers claimed that Allah sent magic by the words of Gabriel and Michael to Solomon, son of David. Allah denied this false claim and stated to His Prophet Muhammad ﷺ that Gabriel and Michael were not sent with magic. Allah also exonerated Solomon from practicing magic, which the devils taught to the people of Babylon by the hands of two men, Harut and Marut. Hence, Harut and Marut were two ordinary men (not angels or Gabriel or Michael)." These were the words of At-Tabari, and this explanation is not plausible.
Many among the Salaf, said that Harut and Marut were angels who came down from heaven to earth and did what they did as the Ayah stated. To conform this opinion with the fact that the angels are immune from error, we say that Allah had eternal knowledge what these angels would do, just as He had eternal knowledge that Iblis would do as he did, while Allah refered to him being among the angels,
وَإِذْ قُلْنَا لِلْمَلَـئِكَةِ اسْجُدُواْ لأَدَمَ فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى
(And (remember) when We said to the angels: "Prostrate yourselves before Adam." And they prostrated except Iblis (Satan), he refused) (20:116) and so forth. However, what Harut and Marut did was less evil than what Iblis, may Allah curse him, did. Al-Qurtubi reported this opinion from `Ali, Ibn Mas`ud, Ibn `Abbas, Ibn `Umar, Ka`b Al-Ahbar, As-Suddi and Al-Kalbi.
Learning Magic is Kufr
Allah said,
وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولاَ إِنَّمَا نَحْنُ فِتْنَةٌ فَلاَ تَكْفُرْ
(But neither of these two (angels) taught anyone (such things) till they had said, "We are for trial, so disbelieve not (by learning this magic from us).)
Abu Ja`far Ar-Razi said that Ar-Rabi' bin Anas said that Qays bin `Abbad said that Ibn `Abbas said, "When someone came to the angels to learn magic, they would discourage him and say to him, `We are only a test, so do not fall into disbelief.' They had knowledge of what is good and evil and what constitutes belief or disbelief, and they thus knew that magic is a form of disbelief. When the person who came to learn magic still insisted on learning it, they commanded him to go to such and such place, where if he went, Satan would meet him and teach him magic. When this man would learn magic, the light (of faith) would depart him, and he would see it shining (and flying away) in the sky. He would then proclaim, `O my sorrow! Woe unto me! What should I do." Al-Hasan Al-Basri said that this Ayah means, "The angels were sent with magic, so that the people whom Allah willed would be tried and tested. Allah made them promise that they would not teach anyone until first proclaiming, `We are a test for you, do not fall into disbelief."' It was recorded by Ibn Abi Hatim. Also, Qatadah said, "Allah took their covenant to not teach anyone magic until they said, `We are a test. Therefore, do not fall in disbelief."'
Also, As-Suddi said, "When a man would come to the two angels they would advise him, `Do not fall into disbelief. We are a test. ' When the man would ignore their advice, they would say, `Go to that pile of ashes and urinate on it.' When he would urinate on the ashes, a light, meaning the light of faith, would depart from him and would shine until it entered heaven. Then something black that appeared to be smoke would descend and enter his ears and the rest of his body, and this is Allah's anger. When he told the angels what happened, they would teach him magic. So Allah's statement,
وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولاَ إِنَّمَا نَحْنُ فِتْنَةٌ فَلاَ تَكْفُرْ
(But neither of these two (angels) taught anyone (such things) till they had said, "We are for trial, so disbelieve not (by learning this magic from us).)
Sunayd said that Hajjaj said that Ibn Jurayj commented on this Ayah (2:102), "No one dares practice magic except a disbeliever. As for the Fitnah, it involves trials and freedom of choice."The scholars who stated that learning magic is disbelief relied on this Ayah for evidence. They also mentioned the Hadith that Abu Bakr Al-Bazzar recorded from `Abdullah, which states,
«مَنْ أَتَى كَاهِنًا أَوْ سَاحِرًا فَصَدَّقَهُ بِمَا يَقُولُ فَقَدْ كَفَر بِمَا أُنْزِلَ عَلى مُحَمَّدٍصلى الله عليه وسلّم»
(Whoever came to a soothsayer or a sorcerer and believed in what he said, will have disbelieved in what Allah revealed to Muhammad .)
This Hadith has an authentic chain of narration and there are other Hadiths which support it.
Causing a Separation between the Spouses is One of the Effects of Magic
Allah said,
فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ
(And from these (angels) people learn that by which they cause separation between man and his wife,) This means, "The people learned magic from Harut and Marut and indulged in evil acts that included separating spouses, even though spouses are close to, and intimately associate with each other. This is the devil's work." Muslim recorded that Jabir bin `Abdullah said that the Messenger of Allah ﷺ said,
«إِنَّ الشَّيْطَانَ لَيَضَعُ عَرْشَهُ عَلَى الْمَاءِ ثُمَّ يَبْعَثُ سَرَايَاهُ فِي النَّاسِ فَأَقْرَبُهُمْ عِنْدَهُ مَنْزِلَةً أَعْظَمُهُمْ عِنْدَهُ فِتْنَةً وَيَجِيءُ أَحَدُهُمْ فَيَقُولُ: مَا زِلْتُ بِفُلَانٍ حَتَّى تَرَكْتُهُ وَهُوَ يَقُولُ كَذَا وَكَذَا، فَيَقُولُ إِبْلِيسُ: لَا وَاللهِ مَا صَنَعْتَ شَيْئًا، وَيَجِيءُ أَحَدُهُمْ فَيَقُولُ: مَا تَرَكْتُهُ حَتّى فَرَّقْتُ بَيْنَهُ وَبَيْنَ أَهْلِهِ، قَالَ: فَيُقرِّبُهُ وَيُدْنِيهِ وَيَلْتَزِمُهُ وَيَقُولُ: نِعْمَ أَنْت»
(Satan erects his throne on water and sends his emissaries among the people. The closest person to him is the person who causes the most Fitnah. One of them (a devil) would come to him and would say, `I kept inciting so-and-so, until he said such and such words.' Iblis says, `No, by Allah, you have not done much.' Another devil would come to him and would say, `I kept inciting so-and-so, until I separated between him and his wife.' Satan would draw him closer and embrace him, saying, `Yes, you did well.')
Separation between a man and his wife occurs here because each spouse imagines that the other spouse is ugly or ill-mannered, etc.
Allah's Appointed Term supercedes Everything
Allah said,
وَمَا هُم بِضَآرِّينَ بِهِ مِنْ أَحَدٍ إِلاَّ بِإِذْنِ اللَّهِ
(But they could not thus harm anyone except by Allah's leave). Sufyan Ath-Thawri commented, "Except by Allah's appointed term." Further, Al-Hasan Al-Basri said that,
وَمَا هُم بِضَآرِّينَ بِهِ مِنْ أَحَدٍ إِلاَّ بِإِذْنِ اللَّهِ
(But they could not thus harm anyone except by Allah's leave) means, "Allah allows magicians to adversely affect whomever He wills and saves whomever He wills from them. Sorcerers never bring harm to anyone except by Allah's leave." Allah's statement,
وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلاَ يَنفَعُهُمْ
(And they learn that which harms them and profits them not.) means, it harms their religion and does not have a benefit compared to its harm.
وَلَقَدْ عَلِمُواْ لَمَنِ اشْتَرَاهُ مَا لَهُ فِى الاٌّخِرَةِ مِنْ خَلَـقٍ
(And indeed they knew that the buyers of it (magic) would have no (Khalaq) share in the Hereafter.) meaning, "The Jews who preferred magic over following the Messenger of Allah ﷺ knew that those who commit the same error shall have no Khalaq in the Hereafter." Ibn `Abbas, Mujahid and As-Suddi stated that `no Khalaq' means, `no share.'
Allah then said,
وَاتَّبَعُواْ مَا تَتْلُواْ الشَّيَـطِينُ عَلَى مُلْكِ سُلَيْمَـنَ وَمَا كَفَرَ سُلَيْمَـنُ وَلَـكِنَّ الشَّيْاطِينَ كَفَرُواْ يُعَلِّمُونَ النَّاسَ السِّحْرَ وَمَآ أُنزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ هَـرُوتَ وَمَـرُوتَ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولاَ إِنَّمَا نَحْنُ فِتْنَةٌ فَلاَ تَكْفُرْ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ وَمَا هُم بِضَآرِّينَ بِهِ مِنْ أَحَدٍ إِلاَّ بِإِذْنِ اللَّهِ وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلاَ يَنفَعُهُمْ وَلَقَدْ عَلِمُواْ لَمَنِ اشْتَرَاهُ مَا لَهُ فِى الاٌّخِرَةِ مِنْ خَلَـقٍ وَلَبِئْسَ مَا شَرَوْاْ بِهِ أَنفُسَهُمْ لَوْ كَانُواْ يَعْلَمُونَ - وَلَوْ أَنَّهُمْ ءَامَنُواْ واتَّقَوْا لَمَثُوبَةٌ مِّنْ عِندِ اللَّهِ خَيْرٌ لَّوْ كَانُواْ يَعْلَمُونَ
(And how bad indeed was that for which they sold their own selves, if they but knew. And if they had believed and guarded themselves from evil and kept their duty to Allah, far better would have been the reward from their Lord, if they but knew!). Allah stated, o
وَلَبِئْسَ
(And how bad) meaning, what they preferred, magic, instead of faith and following the Messenger, if they but comprehend the advice.
وَلَوْ أَنَّهُمْ ءَامَنُواْ واتَّقَوْا لَمَثُوبَةٌ مِّنْ عِندِ اللَّهِ خَيْرٌ
(And if they had believed and guarded themselves from evil and kept their duty to Allah, far better would have been the reward from their Lord,) meaning, "Had they believed in Allah and His Messenger and avoided the prohibitions, then Allah's reward for these good deeds would have been better for them than what they chose and preferred for themselves." Similarly, Allah said,
وَقَالَ الَّذِينَ أُوتُواْ الْعِلْمَ وَيْلَكُمْ ثَوَابُ اللَّهِ خَيْرٌ لِّمَنْ ءَامَنَ وَعَمِلَ صَـلِحاً وَلاَ يُلَقَّاهَآ إِلاَّ الصَّـبِرُونَ
(But those who had been given (religious) knowledge said: "Woe to you! The reward of Allah (in the Hereafter) is better for those who believe and do righteous good deeds, and this none shall attain except As-Sabirun (the patient in following the truth).") (28:80).
Mi smo, o Vjerovjesniče, objavili jasne znakove koji ukazuju istinitost tvog vjerovjesništva i tvoje Objave, i u njih ne vjeruje, i pored njihove jasnoće samo oni koji su izašli iz Allahove vjere.
Quả thật, TA đã ban xuống cho Ngươi - hỡi Nabi Muhammad - những dấu hiệu rõ ràng để chứng minh sự trung thực của Ngươi về những gì Ngươi mang đến từ sứ mạng Nabi và sự Mặc Khải, tuy nhiên, chỉ có những kẻ làm điều sai quấy và đại nghịch bất đạo mới chối bỏ tôn giáo của Allah.
U loše stanje jevreja spada i to da, kada god bi se prihvatili nekog zavjeta, u šta se ubraja i vjerovanje u ono što je rečeno u Tevratu u vezi s vjerovjesništvom poslanika Muhammeda, sallallahu alejhi ve sellem, dio njih bi to prekršio. Čak većina njih ne vjeruje istinski u ono što je Allah Uzvišeni objavio, jer vjerovanje podstiče čovjeka da ispunjava zavjete i obećanja.
Di antara keburukan orang-orang Yahudi ialah setiap kali mereka berjanji kepada diri mereka sendiri yang salah satunya ialah mengimani isi Taurat tentang kenabian Muhammad -ṣallallāhu 'alaihi wa sallam-, sebagian dari mereka pasti mengingkari janji tersebut. Bahkan mayoritas orang-orang Yahudi itu tidak beriman kepada Allah secara hakiki karena iman yang sejati selalu mendorong seseorang untuk menepati janji.
Due to their corrupt state, a group of the Jews would always break any commitment that they made, including the duty to have faith in what the Torah revealed about the prophethood of Muhammad (peace be upon him). Most of them do not really have faith in what Allah revealed, because faith leads to keeping to and honouring commitments and promises.
Allah had, as the Torah تورات itself reports, made the Jews take the pledge that they would have faith in the Holy Prophet ﷺ when he appeared. On being reminded of it, the Jews flatly denied even having taken such a pledge.
Commenting on this effrontery, the Holy Qur'an says that this is not the only instance of such a conduct on their part, for the Jews have, in fact, never fulfilled even those pledges which they acknowledge, and one group or another from among them has always been breaking the compacts they have entered into, especially with regard to religious matters. It can even be said that most of those who have been guilty of such gross violations, did not at all believe in the compacts which they made with Allah. Going against a pledge is only a sin and transgression, but having no faith in the pledge which one gives to Allah is outright infidelity.
The Holy Qur'an specifically speaks of one group or another breaking the pledge, and not of all the Jews. For there were some among them who did fulfil the pledges, so much so that many Jews finally accepted Sayyidna Muhammad as a true prophet, and joined the ranks of the Muslims.
"Patutkah (mereka ingkar kepada ayat-ayat Allah), dan setiap kali mereka
mengikat janji, segolongan mereka melemparkannya? Bahkan sebagian besar dari mereka tidak
beriman." (Al-Baqarah: 100).
(100) Ayat ini menunjukkan tentang suatu keheranan karena banyaknya
perjanjian mereka dan tidak sabarnya mereka untuk menunaikan janji-janji itu. Kata "setiap kali"
mengandung makna pengulangan, maka setiap kali ada janji, setiap kali itu juga ada pengingkaran.
Apakah sebab dari semua itu? Sebabnya adalah bahwa mayoritas mereka tidak beriman, oleh karena
ketiadaan iman mereka itulah yang membawa mereka kepada pengingkaran terhadap janji-janji
tersebut, seandainya keimanan mereka itu benar, niscaya mereka seperti orang-orang yang Allah
تعالى Firmankan,
﴾ مِّنَ ٱلۡمُؤۡمِنِينَ رِجَالٞ صَدَقُواْ مَا عَٰهَدُواْ ٱللَّهَ عَلَيۡهِۖ ﴿
"Di antara orang-orang Mukmin itu ada orang-orang yang mene-pati apa yang telah mereka janjikan
kepada Allah." (Al-Ahzab: 23).
Một trong những bản chất xấu của người Do Thái là mỗi khi họ nhận lấy Giao Ước thì họ vứt bỏ nó sang một bên. Và một điều thuộc Giao Ước đó chính là tin nơi những gì mà Kinh Tawrah đã báo trước về sứ mạng Nabi của Muhammad nhưng một thành phần trong bọn họ đã gạt bỏ sự việc đó, không phải một thành phần mà đích thực đa số bọn họ đều không tin nơi những gì được Allah ban xuống bởi lẽ đức tin phải được thể hiện qua việc thực hiện và chấp hành theo Giao Ước.
Bahagi ng kasagwaan ng kalagayan ng mga Hudyo ay na sila, sa tuwing tumatanggap sila para sa mga sarili nila ng isang kasunduan – na bahagi ng kabuuan nito ay ang pananampalataya sa ipinahiwatig ng Torah na pagkapropeta ni Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – ay may kumakalas na isang pangkat kabilang sa kanila. Bagkus ang higit na marami sa mga Hudyong ito ay hindi totoong sumasampalataya sa pinababa ni Allāh – pagkataas-taas Siya – dahil ang pananampalataya ay gumaganyak sa pagtupad sa kasunduan.
L’une des manifestations de la mauvaise nature des juifs est que lorsqu’ils s’imposent un engagement, comme celui de croire en ce qu’affirme la Torah au sujet de la Prophétie de Muħammad, certains parmi eux le rompent. Pire encore, la plupart de ces juifs ne croient pas sincèrement à ce qui a été révélé par Allah puisque la foi impose d’être fidèle à ses engagements.
Una de las manifestaciones de la mala naturaleza es que, cuando se imponen un compromiso, como el de creer en lo que afirma la Torá respecto de la Profecía de Mujámmad r, algunos de ellos lo rompen. La mayoría de ellos no cree sinceramente en lo que ha sido revelado por Al‑lah, ya que la fe impone ser fiel a los compromisos.
Yahudilerin kötü hallerinden biri de onlardan ne zaman bir söz alınsa -bu alınan sözler arasında Tevrat'ta Muhammed -sallallahu aleyhi ve sellem-'in peygamberliğine iman etmeye delalet eden husus da bulunmaktadır- onlardan bir grup bu sözü bozdular. Bilakis Yahudilerin büyük bir çoğunluğu Allah Teâlâ'nın indirdiklerine hakikaten iman etmezler. Çünkü iman, verilen sözü yerine getirmeye sevk eder.
100- Onlar her ne zaman bir ahit yapsalar, içlerinden bir topluluk onu (bozup bir kenara)
atıvermedi mi? Dahası onların çoğu iman etmezler.
100. Bu buyruk verdikleri ahitlerin çokluğunun ve bu ahitlerine bağlı kalmak için hiçbir sabır
ve çaba göstermeyişlerinin hayret edilecek bir husus olduğunu ortaya koymaktadır. “ كلما : her ne zaman” buyruğu tekrarı ifade etmektedir. Yani onlar ne
zaman bir ahit verdilerse, mutlaka bu ahdi bozmuşlardır. Peki, buna sebep nedir? Sebep, onların
pek çoğunun iman eden kimseler olmayışıdır. Onların iman etmemeleri, ahitlerini bozma sonucunu
doğurmuştur. Şâyet samimi olarak iman etmiş olsalardı, mutlaka Yüce Allah’ın, haklarında:“Mü’minler arasında Allah’a verdikleri sözde içtenlikle sebat gösteren nice yiğitler vardır.”(el-Ahzab, 33/23) buyurduğu kimseler gibi olurlardı.
Fa parte dello stato degradante degli Ebrei il fatto che, ogni volta che fanno una promessa, inclusa la fede in ciò che la Torāh ha raccontato riguardo la profezia di Muħammed ﴾pace e benedizioni di Allāh sia su di lui﴿, una parte di loro rinnega, ma la maggior parte di costoro non credono in ciò che Allāh L'Altissimo ha realmente rivelato, poiché la fede porta all'adempimento delle promesse.
Lorsque Muħammad vint à eux en tant que Messager envoyé par Allah, et bien que ses caractéristiques étaient conformes à la description qui avait été faite de lui dans la Torah, une fraction d’entre eux se détournèrent et rejetèrent ce qui était enseigné dans la Torah n’y accordant aucune importance. Ils furent en cela semblables à l’ignorant qui ne tire pas profit de la vérité et de la guidée parce qu’il n’y accorde aucune importance.
Quando Muħammed ﴾la pace e le benedizioni di Allāh siano su di lui﴿ giunse loro in qualità di messaggero di Allāh, le sue descrizioni concordi con ciò che viene riportato nella Torāh, una parte di loro si mostrarono avversi al suo contenuto, e se la gettarono alle spalle con indifferenza, simili all'ignorante che non beneficia della verità e della giusta guida, indifferenti nei suoi confronti.
Tatkala Muhammad -ṣallallāhu 'alaihi wa sallam- datang kepada mereka sebagai utusan Allah dengan sifat-sifat yang sesuai dengan apa yang tertera di dalam Taurat, sebagian dari mereka berpaling dari apa yang ditunjukkan oleh kitab suci tersebut dan membuangnya ke belakang punggung mereka serta tidak memedulikannya. Sifat mereka itu mirip dengan sifat orang bodoh yang tidak mau mengambil manfaat dari kebenaran maupun petunjuk yang ada, dan tidak memedulikannya.
The previous verse had told us how the breaking of pledges and disobedience had become a regular habit with the Jews. The present verse gives us the latest instance, which is the most relevant to the context.
The Torah had already given the Jews the good tidings of the coming of the Holy Prophet . When he actually came with all signs which the Torah had indicated, thus confirming the Sacred Book of the Jews, a large number of them refused to accept him as a prophet. In doing this, they were, in fact, denying the Torah itself, and behaving as if they know nothing of the prophecy, or even the Torah being a Book of Allah. Thus, they were being guilty of infidelity (Kufr) even in terms of the Torah itself.
Perversion sets in in the People of the Book for just one reason. They come to believe that by uttering mere words, or by performing lifeless rituals, they will be able to earn salvation, but salvation can be earned only by performing righteous actions. During this stage of decline, superstition comes to be more highly regarded than actual good deeds. People begin to expect mysterious kinds of results or benefits by performing senseless rituals. This thinking, initially centreing on salvation, later comes to dominate the entire national policy of the group. A realistic approach is thus replaced by a superstitious approach. Now those who merely make an outward show of following their religion are inevitably averse to responding in earnest to the proclamation of true, unadulterated religion. For such people, the call is seen as a threat to the worldly honour and status that they enjoy owing to their worldly interpretation of religion. Due to their negativism, they begin to make such representations as are outwardly correct but which, in terms of the inner reality, are totally meaningless. There is no doubt about it that the coming of the angels and messengers was entirely a part of the divine plan. All arguments point to the fact that the Arab Prophet received the same message as was sent down to Abraham, Moses and Jesus, and that the revelation received by the Arab Prophet tallied exactly with the predictions made in previous divine scriptures. This proves beyond all doubt that it was sent by God Himself. People make many protestation of their faith, but all these mouthings being hollow and meaningless, they bear no relation to true faith and piety.
Kada im je došao Muhammed, sallallahu alejhi ve sellem, kao poslanik od Allaha, sa svojstvima opisanim u Tevratu, dio jevreja se okrenuo od toga na šta ukazuje Tevrat i bacio je to iza leđa, ne mareći, zbog čega su postali slični onome koji uopšte ne zna istinu i uputu, pa zbog neznanja ne mari.
When Muhammad (peace be upon him) came to them as a prophet from Allah, and he fitted the Torah’s description of him, a group of them turned away from the scripture that showed this, throwing it behind their backs, unmindful of it, not benefitting from its truth or guidance, like fools.
Khi Muhammad đến với họ trên cương vị là một vị Thiên Sứ của Allah ăn khớp với những gì được báo trước trong Kinh Tawrah thì một phần thành phần của họ phủ nhận, họ ném điều đó ra sau lưng họ giống như họ không biết không hay gì cả, họ hành động giống như những kẻ ngu dốt không hiểu gì từ sự chân lý và nguồn chỉ đạo cho nên họ không quan tâm và bất cần.
Muhammed -sallallahu aleyhi ve sellem- onlara Tevrat'ta vasfedilen vasfına uygun resul olarak geldiğinde, onlardan bir grup delalet ettiği bu şeyden yüz çevirdi. Ondaki hak ve doğru yoldan istifade etmeyi umursamayan cahilin durumuna benzeyerek önemsemeyip arkalarına attılar.
Cuando Mujámmad r vino a ellos como Mensajero enviado por Al‑lah, y aunque sus características estaban conformes a la descripción que de él había sido hecha en la Torá, algunos de ellos le dieron la espalda y rechazaron lo que enseñaba la Torá, quitándole importancia. Hicieron como el ignorante que no saca provecho de la verdad y de la guía porque no le da ninguna importancia.
"Dan setelah datang kepada mereka seorang Rasul dari sisi Allah yang membenarkan kitab yang ada
pada mereka, sebagian dari orang-orang yang diberi kitab (Taurat)
melemparkan kitab Allah ke belakang (punggung)nya, seolah-olah mereka
tidak me-ngetahui (bahwa itu adalah kitab Allah). Dan mereka mengikuti
apa yang dibaca oleh setan-setan pada masa kerajaan Sulaiman (dan mereka mengatakan bahwa Sulaiman itu mengerjakan sihir),
padahal Sulaiman tidak kafir (tidak mengerjakan sihir), hanya
setan-setanlah yang kafir (mengerjakan sihir). Mereka mengajar-kan sihir
kepada manusia dan apa yang diturunkan kepada dua orang malaikat di negeri Babil yaitu Harut dan
Marut, sedang keduanya tidak mengajarkan (sesuatu) kepada seorang pun
hingga mengatakan, 'Sesungguhnya kami hanya cobaan (bagimu), sebab itu
janganlah kamu kafir.' Maka mereka mempelajari dari kedua malaikat tersebut sihir yang membuat
mereka dapat menceraikan antara seorang suami dengan istrinya. Dan mereka itu (ahli sihir)
tidak memberi mudarat dengan sihirnya kepada seorang pun, kecuali dengan izin Allah. Dan mereka
mempelajari sesuatu yang tidak memberi mudarat kepadanya dan tidak memberi manfaat. Sungguh
mereka telah meyakini bahwa barangsiapa yang menu-karnya (kitab Allah)
dengan sihir itu, tiadalah baginya keuntungan di akhirat, dan amat jahatlah perbuatan mereka
menjual dirinya dengan sihir, kalau mereka mengetahui. Kalau mereka beriman dan bertakwa, (niscaya mereka akan mendapat pahala), dan sungguh pahala dari sisi Allah
adalah lebih baik, kalau mereka mengeta-hui."[12](Al-Baqarah: 101-103).
(101) Maksudnya, ketika Rasul yang mulia ini, Muhammad ﷺ, telah datang
kepada mereka dengan membawa kitab yang agung dengan kebenaran yang sesuai dengan apa yang ada
pada mereka, sedang mereka mengaku bahwa mereka berpegang teguh kepada kitab mereka tersebut,
lalu ketika mereka mengingkari Rasul tersebut dan apa yang beliau bawa, maka ﴾ نَبَذَ فَرِيقٞ
مِّنَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ كِتَٰبَ ٱللَّهِ ﴿ "orang-orang yang diberi kitab (Taurat) melemparkan kitab Allah" yang diturunkan kepada mereka, maksudnya mereka melemparnya karena benci terhadapnya, ﴾
وَرَآءَ ظُهُورِهِمۡ ﴿ "ke belakang (punggung)nya." Ini adalah sikap
parah dalam pengingkaran, seolah-olah mereka, dengan tindakannya itu, adalah orang-orang yang
tidak tahu, padahal mereka mengetahui kebenarannya dan hakikat kitab yang dibawanya. Maka
jelaslah dengan hal ini bahwa kelom-pok ini berasal dari ahli kitab yang mana kitab tersebut
tidak akan tetap berada di tangan mereka selama mereka tidak beriman kepada Rasul tersebut, maka
kekufuran mereka kepada Nabi ﷺ adalah sebuah pengingkaran terhadap kitab mereka sendiri, tanpa
mereka sadari.
Ketika hukum takdir dan hikmah Tuhan bahwa barangsiapa yang meninggalkan suatu hal yang
bermanfaat baginya dan sangat mungkin dia mengambil manfaat darinya, namun tidak dia
man-faatkan, niscaya dia akan diuji dengan disibukkan oleh suatu hal yang justru
memudaratkannya, maka barangsiapa yang mening-galkan penyembahan kepada Dzat yang Maha Pengasih,
niscaya dia diuji dengan menyembah berhala, dan barangsiapa yang me-ninggalkan cinta kepada
Allah, takut dan berharap kepadaNya, niscaya akan diuji dengan cinta kepada selain Allah, takut
dan mengharapnya, barangsiapa yang tidak mengeluarkan hartanya dalam ketaatan kepada Allah,
niscaya dia akan mengeluarkannya dalam ketaatan kepada setan, barangsiapa yang meninggalkan
kepasrahan hanya kepada Rabbnya, niscaya ia akan diuji dengan kepasrahan kepada hamba-hambaNya,
dan barangsiapa yang me-ninggalkan kebenaran, niscaya dia akan diuji dengan kebatilan.
(102-103) Seperti itu juga, orang-orang Yahudi ketika mereka melemparkan
Kitabullah, mereka akhirnya mengikuti apa yang dibaca oleh setan dan diciptakan dari sebuah
sihir pada masa kerajaan Sulaiman, di mana setan-setan mengeluarkan sihir kepada manusia hingga
mereka menyangka bahwasanya Sulaiman memakai sihir dan menggunakannya untuk mendapatkan kerajaan
yang besar. Mereka adalah pendusta dalam hal itu karena Sulaiman tidak memakainya, karena Allah
telah menyucikannya dalam FirmanNya, ﴾ وَمَا كَفَرَ سُلَيۡمَٰنُ ﴿ "Padahal Sulaiman tidaklah kafir," yakni dengan mempelajari sihir karena dia tidak mempelajarinya,﴾
وَلَٰكِنَّ ٱلشَّيَٰطِينَ كَفَرُواْ ﴿ "akan tetapi setan-setan itulah yang kafir (mengerjakan sihir)" dalam hal itu, ﴾ يُعَلِّمُونَ ٱلنَّاسَ
ٱلسِّحۡرَ ﴿ "mereka mengajarkan sihir kepada manusia" karena usaha penyesatan mereka dan semangat mereka untuk menggoda anak Adam, kaum Yahudi juga mengikuti sihir yang diturunkan oleh dua malaikat yang berada di Babil, negeri Irak, di mana sihir diturunkan kepada mereka sebagai ujian dan cobaan dari Allah untuk hamba-hambaNya, lalu mereka berdua mengajarkan sihir kepada orang-orang, ﴾
وَمَا يُعَلِّمَانِ مِنۡ أَحَدٍ حَتَّىٰ ﴿ "sedang keduanya tidak mengajarkan kepada siapa pun hingga" mereka berdua menasihatinya, dan ﴾
يَقُولَآ إِنَّمَا نَحۡنُ فِتۡنَةٞ فَلَا تَكۡفُرۡۖ ﴿ "berkata, 'Sesungguhnya kami hanya cobaan bagimu, sebab itu janganlah kamu kafir'." Maksud-nya, janganlah kamu mempelajari sihir, karena sihir itu adalah kekufuran, mereka berdua melarangnya mempelajari sihir seraya mengabarkan tentang tingkatannya. Pengajaran setan akan sihir dalam bentuk pengaburan dan penyesatan lalu menisbatkan dan melariskannya kepada seseorang yang telah disucikan oleh Allah dari sihir, yaitu Nabi Sulaiman عليه السلام.
Adapun pengajaran kedua malaikat itu adalah sebagai cobaan dengan adanya nasihat keduanya, agar tidak menjadi hujjah bagi mereka. Orang-orang Yahudi mengikuti sihir yang diajarkan oleh setan dan sihir yang diajarkan oleh kedua malaikat tersebut, kemu-dian mereka meninggalkan ilmu-ilmu dari para Nabi dan Rasul, dan menerima ilmu-ilmu setan, maka masing-masing orang akan cenderung kepada hal yang sesuai dengannya.
Kemudian Allah menyebutkan tentang kemudaratan sihir seraya berfirman, ﴾ فَيَتَعَلَّمُونَ مِنۡهُمَا مَا
يُفَرِّقُونَ بِهِۦ بَيۡنَ ٱلۡمَرۡءِ وَزَوۡجِهِۦۚ ﴿ "Maka me-reka mempelajari dari kedua malaikat sihir yang membuat mereka dapat menceraikan antara seorang (suami) dengan istrinya" padahal cinta kasih kedua suami istri tidaklah dapat diukur dengan cinta kasih selain mereka, karena Allah تعالى telah berfirman tentang mereka berdua,
﴾ وَجَعَلَ بَيۡنَكُم مَّوَدَّةٗ وَرَحۡمَةًۚ ﴿
"Dan dijadikanNya di antara kamu rasa kasih dan sayang." (Ar-Rum: 21).
Hal ini menunjukkan bahwa sihir itu memiliki hakikat dan bahwa dia dapat memudaratkan atas izin dari Allah dan atas ke-hendak Allah. Adapun izin itu ada dua macam; izin yang bersifat takdir (penciptaan) yaitu yang bersangkutan dengan kehendak Allah sebagaimana yang ada dalam ayat ini, dan izin yang bersifat syariat sebagaimana dalam FirmanNya تعالى yang lalu,
﴾ فَإِنَّهُۥ نَزَّلَهُۥ عَلَىٰ قَلۡبِكَ بِإِذۡنِ ٱللَّهِ ﴿
"Maka Jibril itu telah menurunkannya (al-Qur`an) ke dalam hatimu dengan seizin Allah." (Al-Baqarah: 97).
Dalam ayat ini dan ayat-ayat yang semisalnya menjelaskan bahwa apa pun sebabnya walaupun ia memiliki pengaruh yang sangat besar, ia tetap saja mengikuti qadha dan takdir di mana sebab-sebab tersebut tidak berdiri sendiri (independent) dalam pengaruhnya, dan tidak ada satu pun dari kelompok-kelompok umat Islam yang menentang dasar kerangka ini selain al-Qadariyah dalam pembahasan perbuatan-perbuatan hamba, di mana mereka menyatakan bahwasanya perbuatan-perbuatan hamba itu terpisah dan tidak tunduk kepada kehendak, mereka mengeluarkannya dari takdir Allah dan mereka menyalahi Kitabullah dan Sunnah Rasulullah ﷺ serta ijma' para sahabat dan tabi'in.
Kemudian Allah menyebutkan bahwa ilmu sihir itu murni berbahaya, tidak ada manfaatnya sedikit pun, baik secara agama maupun dunia, sebagaimana terdapat beberapa manfaat pada be-berapa kemaksiatan seperti dalam Firman Allah tentang khamar dan judi,
﴾ قُلۡ فِيهِمَآ إِثۡمٞ كَبِيرٞ وَمَنَٰفِعُ لِلنَّاسِ وَإِثۡمُهُمَآ أَكۡبَرُ مِن نَّفۡعِهِمَاۗ ﴿
"Katakanlah, 'Pada keduanya terdapat dosa yang besar dan beberapa manfaat bagi manusia, tetapi dosa keduanya lebih besar dari manfaatnya'." (Al-Baqarah: 219).
Sihir itu murni berbahaya bahkan ia tidak memiliki faktor penunjang sama sekali, dan hal-hal yang dilarang itu semuanya murni berbahaya atau mudaratnya lebih besar daripada manfaat-nya, sebagaimana perkara-perkara yang diperintahkan itu juga murni bermanfaat atau manfaatnya lebih besar daripada mudarat-nya. ﴾
وَلَقَدۡ عَلِمُواْ ﴿ "Sungguh mereka telah meyakini," yaitu orang-orang Yahudi, bahwa ﴾
لَمَنِ ٱشۡتَرَىٰهُ ﴿ "barangsiapa yang menukarnya dengan sihir itu," yaitu menyukai sihir sebagaimana pembeli menyukai suatu barang dagangan, ﴾
مَا لَهُۥ فِي ٱلۡأٓخِرَةِ مِنۡ خَلَٰقٖۚ ﴿ "tiadalah baginya keuntungan di akhirat," maksudnya tidak mendapat bagian, bahkan hal itu mengakibatkan hukuman, dan tidaklah perbuatan mereka itu atas dasar kebodohan, akan tetapi karena sangat menyukai kehidupan dunia daripada akhirat, maka sangat j e l e k l a h ﴾
مَا شَرَوۡاْ بِهِۦٓ أَنفُسَهُمۡۚ لَوۡ كَانُواْ يَعۡلَمُونَ ﴿ "perbuatan mereka menjual dirinya
dengan sihir, kalau mereka mengetahui," maksudnya, mengetahui akan buah dari per-buatan yang
telah mereka lakukan.
101- Onlara Allah tarafından yanlarındakini doğrulayan bir peygamber geldiği zaman kendilerine
Kitab verilenlerden bir fırka sanki bilmiyorlarmış gibi Allah’ın Kitab’ını arkalarına attılar.
102- Şeytanların, Süleyman’ın hükümranlığına dair uydurdukları şeylerin ardına düştüler. Halbuki
Süleyman kâfir olmadı. Fakat o şeytanlar kâfir oldular. İnsanlara büyüyü ve Babil’deki iki
meleğe, Harut ve Marut’a indirilen şeyleri öğretiyorlardı. Hâlbuki o iki melek; “Biz ancak imtihanız, sakın küfre girme” demedikçe kimseye (büyü) öğretmezlerdi. İşte ikisinden koca ile karısını ayıracak şeyleri
öğrenirlerdi. Allah’ın izni olmadıkça onunla hiçbir kimseye zarar verebilecek değillerdi. Onlar
kendilerine zarar verecek ve fayda sağlamayacak şeyleri öğreniyorlardı. Andolsun ki onlar büyüyü
satın alan kimsenin âhirette hiçbir nasibi olmadığını elbette biliyorlardı. Kendilerini
karşılığında sattıkları şey ne kadar da kötüdür! Keşke bilselerdi!
103- Eğer iman edip sakınmış olsalardı, elbette Allah’ın sevabı daha hayırlı olurdu. Keşke
bilselerdi!
101. “Onlara Allah tarafından yanlarındakini doğrulayan bir peygamber geldiği zaman”
Yani bu şerefli Peygamber onlara yüce Kitab’ı ve beraberlerinde bulunana muvafık olan hakkı
getirdiği vakit -ve onlar bu sırada kendi kitaplarına sımsıkı sarılmış olduklarını da iddia
ediyorlarken- Peygambere ve O’nun getirdiklerine küfrettiler ve bunun sonucunda:“Kitap verilenlerden bir fırka Allah’ın” kendilerine indirmiş olduğu
“Kitab’ını” ondan yüz çevirerek, ona iltifat etmeyerek “arkalarına attılar.”
Bu, Allah’ın Kitab’ından yüz çevirmeyi ifade etmede daha ileri derecede bir ifadedir. Onlar bu
davranışları ile cahillerdenmiş gibi davranıyorlardı. Hâlbuki onlar Peygamberin doğruluğunu ve
getirdiklerinin gerçek mahiyetini bilen kimselerdir. Böylelikle Kitab ehlinden bu kesimin,
Peygambere iman etmediklerinden dolayı ellerinde hak namına hiçbir şey kalmadığı açıkça ortaya
konmaktadır. Zira onların bu Kitab’a küfretmeleri, farkında olmadıkları bir surette kendi
kitaplarına da küfretmeleri sonucunu doğurmuştur.
102. “Şeytanların, Süleyman’ın hükümranlığına dair uydurdukları şeylerin ardına düştüler.”
Kaderî sırlardan ve ilahî hikmetlerden biri, yararlı olan ve kendisi ile yararlanmak imkânı
bulunan şeyleri terk ederek onlardan yararlanmayan kimsenin, kendisine zarar verecek şeyler ile
uğraşmakla müptela kılınmasıdır. Rahman olan Allah’a ibadeti terk eden, putlara ibadet belası
ile karşı karşıya kalır. Allah’a muhabbeti, O’ndan korkup ummayı terk eden, Allah’tan başkasına
muhabbet beslemek, O’ndan başkasından korkmak ve ummak belasına müptela olur. Malını Allah’a
itaat uğrunda infak etmeyen kimse şeytana itaat uğrunda harcar. Rabbi’nin huzurunda boyun eğmeyi
terk eden bir kimse kulların önünde boyun eğme belasına mahkûm olur. Hakkı terk eden de batıla
müptela olur. Aynı şekilde bu yahudiler de Allah’ın Kitab’ını terk ettikleri için şeytanların,
Süleyman’ın hükümranlığına dair okuyup uydurdukları büyülere tâbî oldular. Çünkü şeytanlar
insanlara büyüyü çıkarıp göstermiş ve Süleyman aleyhisselam’ın büyücülük yaptığını ve bu
büyücülük vasıtası ile büyük bir egemenlik ve saltanata eriştiğini iddia etmişlerdi. Oysa
şeytanlar bu iddialarında yalan söylemektedirler. Süleyman asla büyücülük yapmış değildir. Aksine buyruğunda gerçeği ve doğruyu dile getiren Yüce Allah şöyle buyurmaktadır:“Hâlbuki Süleyman” büyüyü öğrenmek suretiyle “kâfir olmadı”
ve dolayısıyla büyücülük öğrenmedi. “Fakat” bu hususta “şeytanlar kâfir oldular. İnsanlara büyüyü... öğretiyorlardı.”
Bunun sebebi Adem oğullarını azdırmak ve onları saptırmak istemeleridir. Yahudiler de aynı
şekilde Irak topraklarından olan Babil’de bulunan iki meleğe indirilmiş bulunan büyüye tâbî
olmuşlardı. Bu iki meleğe Allah’ın kullarını imtihan edip sınaması için büyü indirilmişti.
Bunlar da insanlara büyüyü öğretiyorlardı. “Hâlbuki o iki melek; biz ancak imtihanız”
diye öğüt vermedikçe “sakın küfre girme” yani sihri öğrenme, çünkü bu,
küfürdür “demedikçe” böylelikle büyücülük konusunda o kimseyi uyarmadıkça ve sihrin durumunu ona bildirmedikçe “kimseye öğretmezlerdi.”
Buna göre şeytanların büyücülük öğretmeleri hakkı batıla karıştırmak, saptırmak ve bu büyüyü
Allah’ın kendisini büyücülükten tenzih ettiği kimselere nispet ederek güzel göstermek içindir.
Allah’ın, büyücülükten tenzih etmekle birlikte şeytanın büyüyü kendisine nispet ettiği kişi ise
Süleyman aleyhisselam’dır. İki meleğin insanlara büyü öğretmeleri ise imtihan etmek içindi ve
öğrenmek isteyenlerin herhangi bir mazeretleri olmaması için de bunu öğüt vererek yapıyorlardı.
İşte bu yahudiler şeytanların ve bu iki meleğin öğretmiş olduğu büyüye tâbî oluyorlar.
Böylelikle onlar nebilerin ve rasullerin getirdikleri ilmi terk ettiler ve şeytanların ilmine
yöneldiler. Herkes kendisine uygun olana meyleder.
Daha sonra Yüce Allah büyünün kötülüğünü söz konusu ederek şöyle buyurmaktadır:“İşte ikisinden koca ile karısının arasını ayıracak şeyleri öğrenirlerdi.”
Halbuki eşlerin birbirlerine olan sevgisi başka sevgilerle kıyas edilmez. Çünkü Yüce Allah eşlerin karşılıklı sevgileri hakkında:“Aranızda muhabbet ve merhamet var etmiştir.”(en-Nur, 30/21)
buyurmaktadır. Bu da büyünün gerçek olduğuna ve Allah’ın iznine bağlı olarak zarar verdiğine
delildir. Allah’ın izni ise iki türlüdür: Kaderî izin: Bu, bu âyet-i
kerimede olduğu gibi Allah’ın meşietine/iradesine taalluk eden izin demektir. Şer’î izin:
Bu da Yüce Allah’ın daha önce geçen: “Muhakkak ki o (Cebrail), onu Allah’ın izni ile senin kalbine... indirmiştir.”(el-Bakara, 2/97) buyruğundaki gibi (dini konulara yönelik izni)dir.
Bu âyet-i kerime ve benzerlerinde sebeplerin ne kadar güçlü bir etkiye sahip olsalar bile
neticede kaza ve kadere tâbî olduklarına ve etki göstermekte bağımsız olmadıklarına açık bir
delil vardır. Zaten bu aslî ilke hususunda kulların fiillerine dair Kaderiye’nin görüşü
müstesna, ümmet fırkalarından hiçbir kimse muhalif kanaat belirtmiş değildir. Kaderiyye ise
kulların fiillerinin bağımsız olduğunu ve ilâhi meşiete tâbî olmadıklarını iddia etmiş ve
böylelikle sebepleri Allah’ın kudretinin dışında mütâlaa etmiştir. Bu görüşleri ile Allah’ın
Kitab’ına, Rasulünün Sünnetine, ashab ve tabiinin icmaına muhalefet etmişlerdir.
Daha sonra Yüce Allah büyü bilgisinin katıksız bir zarar olduğunu, bazı günahlarda dünyevî
birtakım menfaatler bulunsa da büyüde ne dini ne de dünyevi hiçbir fayda bulunmadığını söz
konusu etmektedir. Mesela Yüce Allah içki ve kumarın faydası hakkında şöyle buyurmaktadır:“De ki: İkisinde de hem büyük bir günah, hem de insanlar için bazı faydalar vardır. Ama günahları faydalarından daha büyüktür.”(el-Bakara, 2/219) Ancak sihir katıksız bir zarardır. Dolayısıyla da ona
başvurmayı gerektirecek hiçbir neden yoktur. Bütün yasak kılınan şeyler ya katıksız zarardır
yahut da kötülükleri faydalarından daha büyüktür. Aynı şekilde yerine getirilmesi emrolunan
bütün hususlar da ya katıksız maslahattır yahut taşıdıkları hayır, zararlarından daha çoktur.
“Andolsun ki, büyüyü satın alan kimsenin” yani müşterinin satın almak
istediği mala gösterdiği rağbet gibi büyüye rağbet edenlerin “âhirette hiçbir nasibi olmadığını elbette biliyorlardı.”
Sihir ile âhirette pay sahibi olmak şöyle dursun, onun cezayı gerektirici bir günah olduğunu da
biliyorlardı. Buna göre onların büyücülük yapmaları bilgisizliklerinden kaynaklanmıyordu. Aksine
onlar dünya hayatını âhiretten daha çok seven kimselerdi. “Kendilerini karşılığında sattıkları şey ne kadar da kötüdür. Keşke bilselerdi!”
Sonucu amel olan bir bilgi ile bilselerdi bunu yapmazlardı.
[103- Şayet Yahudiler, iman edip Allah'tan korksalardı Allah'ın mükafatının onlar için sihirden ve onun vasıtasıyla kazandıkları şeylerden daha hayırlı olduğunu kesin olarak anlarlardı. Şayet iman ve takva ile elde edilecek olan sevap ve mükafatı gerçek manada bilselerdi kesinlikle iman ederlerdi.]
Noong dumating sa kanila si Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – bilang Sugo mula sa ganang kay Allāh – at siya ay sumasang-ayon sa nasa Torah na paglalarawan sa kanya – ay may umayaw na isang pangkat kabilang sa kanila sa ipinahiwatig nito hinggil sa kanya at itinapon nila ito sa likuran ng mga likod nila habang hindi mga pumapansin dito, na mga nakawawangis ng kalagayan ng mga mangmang na hindi nakikinabang sa nasa nasaad dito na katotohanan at patnubay kaya naman hindi siya pumapansin dito.
E quando abbandonarono la religione di Allāh e seguirono invece le menzogne dei demoni, riguardo il regno del profeta di Allāh Suleymēn ﴾la pace sia su di lui﴿, poiché sostenevano che avesse stabilito il suo regno con la magia; tuttavia, Suleymēn non era miscredente e non praticava la stregoneria – come rivendicato dagli ebrei – piuttosto erano i demoni ad essere miscredenti: Insegnavano la magia alla gente e insegnavano la magia rivelata ai due angeli: Hārūta e Mārūta a Babilonia, in Iraq, come per mettere alla prova e tentare la gente. Nessuno dei due angeli insegnava la magia senza priva dare un avvertimento, dicendo: "Noi siamo una prova e una tentazione per la gente; non essere miscredente praticando la magia". Chi non accettava il loro consiglio, imparava la loro magia. Vi è un tipo di magia che separa il marito dalla moglie, seminando l'odio tra di loro; queste magie non potevano nuocere nessuno se non per decreto di Allāh e per Sua volontà; e, così facendo, non facevano altro che apprendere ciò che li nuoceva e non li giovava. E quegli ebrei erano a conoscenza del fatto che colui che sostituisce il libro di Allāh con la magia non possiede nulla nell'Aldilà. Vile è il prezzo a cui hanno venduto loro stessi, scambiando l'ispirazione di Allāh e la Sua dottrina con la magia; e se fossero stati consapevoli di ciò che è bene per loro, non avrebbero compiuto questi atti vili, che sono in chiara perdizione.
Noong iniwan nila ang relihiyon ni Allāh ay sinunod nila bilang kapalit doon ang sinasabi-sabi ng mga demonyo na isang kasinungalingan sa paghahari ng Propeta ni Allāh na si Solomon – sumakanya ang pagbati ng kapayapaan – yayamang naghaka-haka ang mga ito na tumatag daw ang paghahari niya dahil sa panggagaway. Hindi tumangging sumampalataya si Solomon sa pamamagitan ng pagsasagawa ng panggagaway – gaya ng hinaka-haka ng mga Hudyo – bagkus ang mga demonyo ay tumangging sumampalataya yayamang sila noon ay nagtuturo sa mga tao ng panggagaway at nagtuturo sa kanila ng panggagaway na ibinaba sa dalawang anghel na sina Hārūt at Mārūt sa lungsod ng Babilonia sa `Irāq bilang panunukso at pagsubok sa mga tao. Ang dalawang anghel na ito noon ay hindi nagtuturo sa isa man ng panggagaway hanggang sa makapagbigay-babala silang dalawa rito at makapagpaliwanag dito sa pamamagitan ng pagsasabi nilang dalawa: "Kami ay pagsubok at panunukso lamang para sa mga tao kaya huwag kang tumangging sumampalataya sa pamamagitan ng pagkatuto mo ng panggagaway." Ang sinumang hindi tumanggap ng payo nilang dalawa ay natututo mula sa kanilang dalawa ng panggagaway. Kabilang dito ay isang uri na nagpapahiwalay sa lalaki at maybahay nito sa pamamagitan ng pagtatanim ng pagkamuhi sa pagitan ng dalawang ito. Hindi nakapipinsala ang mga manggagaway na iyon sa isa man malibang dahil sa pahintulot ni Allāh at kalooban Niya. Natututo sila ng nakapipinsala sa kanila at hindi nagpapakinabang sa kanila. Talaga ngang nalaman ng mga Hudyong iyon na ang sinumang ipinagpalit ang kasulatan ni Allāh sa panggagaway ay walang ukol sa kanya sa Kabilang-buhay na bahagi ni parte. Talagang kay saklap ang pinagbilhan nila ng mga sarili nila yayamang ipinagpalit nila sa panggagaway ang kasi ni Allāh at batas Niya. Kung sakaling sila noon ay nakaaalam sa magpapakinabang sa kanila, hindi sana sila naglakas-loob sa kakutya-kutyang gawain at malinaw na pagkaligaw na ito.
When they left the path of Allah, they followed instead what the satans said: lying about the kingdom of the Prophet Solomon (peace be upon him) by claiming that it was established through black magic. Solomon did not disbelieve by practicing black magic, as the Jews claimed; but the satans were disbelievers when they taught people the black magic revealed to the two angels, Hārūt and Mārūt, in the city of Babel in Iraq. These two angels would only teach black magic to someone after explaining that they were simply a trial and a test for people, warning them not to be ungrateful to Allah by learning it. Those who learned black magic from them but did not listen to their advice would, through it, separate a man and his wife by sowing hatred between them. These sorcerers are not able to harm anyone except with Allah’s permission and by His will. They learn what harms them and does not benefit them. This group of Jews knew that whoever exchanges the scripture of Allah for black magic will have no portion in the Afterlife. What an evil thing they sold their souls for when they exchanged the revelation and sacred law of Allah for black magic! If they had known what would benefit them, they would not have done something so disgraceful and clearly misguided.
Después de rechazar la religión de Al‑lah, ellos siguieron otra en la que los demonios contaban mentiras sobre el reinado de Salomón (Sulaimán), el profeta de Al‑lah. En efecto, estos demonios pretendían que su autoridad estaba construida sobre la base de la hechicería (as-sijru) cuando, por el contrario, Salomón nunca practicó la hechicería ya que habría sido culpable de cometer incredulidad. Fueron más bien los demonios quienes cayeron en la incredulidad y enseñaron, a modo de prueba para las personas, la hechicería que fue revelada a los ángeles Harut y Marut en Babilonia (Babel), en Irak. Estos dos ángeles no enseñaban la hechicería sin antes advertir a la persona: “Somos una prueba para las personas. No te vuelvas incrédulo iniciándote en la hechicería.” Aquellos que no aceptaban el consejo se iniciaban en la hechicería, que consistía, entre otras maldades, en provocar animosidad entre los esposos conduciendo a su separación. Estos hechizos no podían causar daño a nadie a menos que Al‑lah así lo permitiera, y las personas que se iniciaban en la hechicería aprendían algo que les era nocivo e inútil a la vez. Ellos sabían que aquel que cambia el Libro de Al‑lah por la hechicería no puede pretender recibir lo que fue prometido a los piadosos en el Más Allá. Qué detestable es aquello por lo cual vendieron su alma. En efecto, cambiaron la Revelación y la religión de Al‑lah por la hechicería. Si supieran lo que les conviene, no habrían actuado de tan execrable manera, que constituye una perdición manifiesta.
Và khi chúng bỏ tôn giáo của Allah, đi theo những thứ mà Shaytan đã dối gạt và bịa đặt rằng nó đến từ quyền lực của Sulayman và cho rằng quyền lực của Người có được là bùa chú (pháp thuật và bùa ngải) nhưng Sulayman không hề vô đức tin bởi việc cho đi bùa chú như người Do Thái đã khẳng định mà chính những tên Shaytan đã phủ nhận đức tin khi họ dạy nhân loại bùa chú. Những tên Shaytan đã dạy loài người bùa chú, thứ mà đã được ban xuống cho hai vị Thiên Thần Harut và Marut tại thành phố Babylon (I-rắc) để làm điều Fitnah (sự cám dỗ và thử thách) nhân loại. Và hai vị Thiên Thần này không dạy bùa chú cho bất cứ ai ngoại trừ đã cảnh báo và trình bày rõ với lời rằng chúng tôi chỉ là sự cám dỗ và thử thách cho nhân loại cho nên chớ đừng vô đức tin với việc học bùa chú. Tuy nhiên, những ai không chấp nhận lời khuyên răn của hai vị Thiên Thần đó thì đã học bùa chú từ họ và trong thuật bùa chú có loại chuyên làm chia cách hai vợ chồng và gieo sự thù ghét giữa đôi vợ chồng. Và những người dùng thuật bùa chú không thể gây hại được bất cứ ai trừ phi có phép của Allah. Những người học thuật bùa chú chỉ mang lại điều thiệt hại cho bản thân chứ không mang lại lợi ích gì cho họ; và những người Do Thai đó đã đối lấy bùa chú với Kinh Sách của Allah cho nên vào Đời Sau họ sẽ không có được bất cứ phần phước nào cả; thật xấu xa thay cho những kẻ đã đổi chác lời mặc khải và giáo lý của Allah với thuật bùa chú, nếu họ biết điều tệ hại và xấu xa đó.
Židovi su ostavili Allahovu vjeru i umjesto nje slijedili ono što su šejtani izmislili lažući u vezi s vlasti Allahovog vjerovjesnika Sulejmana, alejhis-selam – govorahu da je on učvrstio svoju vlast pomoću sihra. Međutim, Sulejman nije učinio djelo nevjerstva jer nije praktikovao sihr, kako misle židovi, već su šejtani učinili djelo nevjerstva time što su ljude podučavali sihru. Podučavali su ih sihru koji je objavljen dvojici meleka, Harutu i Marutu, u gradu Babilon u Iraku, a on je njima bio objavljen radi iskušenja ljudi. Ta dva meleka nikog nisu podučavali sihru, osim nakon što bi ga upozorili i rekli: "Mi smo iskušenje ljudima, pa nemoj činiti djelo nevjerstva time što ćeš učiti sihr." Ko nije prihvatio njihov savjet, naučio je od njih sihr. U vrste tog sihra spada i sihr razdvajanja muža od žene tako što proizvodi mržnju između njih. Ti sihirbazi nikome ne mogu nauditi osim Allahovom dozvolom i voljom. Oni su time učili ono što im šteti i što im ne koristi. Ti židovi su znali da onaj ko Allahovu knjigu zamijeni sihrom – na ahiretu neće imati nikakvog udjela. Ružno li je ono što za šta su sebe prodali mijenjajući Allahovu objavu za sihr. Da su znali šta im stvarno koristi ne bi se usudili da urade to ružno djelo i ne bi upali u jasnu zabludu.
Allah'ın dininden uzaklaştıktan sonra bunun karşılığında şeytanların Allah'ın peygamberi Süleyman -aleyhisselam-'ın saltanatı hakkında uydurdukları yalan sözlere tabi oldular. Öyle ki mülkünü sihir ile devamlı kıldı iddiasında bulundular. -Yahudilerin iddia ettiği gibi- Süleyman sihir yaparak kâfir olmadı. Ancak şeytanlar sihri insanlara öğrettikleri için kâfir oldular. Onlar insanlara imtihan ve ibtila olması için Irak'ın Babil şehrindeki iki meleğe, Harut ile Marut’a indirilen sihri öğretiyorlardı. Bu iki melek şu sözleri ile açıklama ve uyarma yapmadan, o kimseye sihri öğretmiyordu: Biz insanlar için bir imtihan vesilesiyiz, sakın sihri öğrenerek kâfir olma! Bu ikisinin nasihatini kabul etmeyenler, onlardan sihri öğrendiler. Öğrendikleri sihir arasında karı ile kocanın arasını ayırmak, aralarında düşmanlık tohumları ekmek de vardı. Bu yaptıkları sihirler Allah'ın izni ve dilemesi olmadan hiçbir kimseye zarar veremiyordu. Onlar kendilerine faydalı olanı değil, zararlı olanı öğreniyorlardı. Bu Yahudiler, Allah'ın kitabına karşılık büyüyü satın alanın ahirette bir nasibi olmadığını gayet iyi biliyorlardı. Allah'ın dini ve vahyine karşılık nefislerini sattıkları sihir ne kötüdür. Eğer kendilerine neyin fayda verdiğini bilselerdi, bu alçak amele ve büyük sapıklığa yönelmezlerdi.
Après avoir délaissé la religion d’Allah, ils en suivirent une autre dans laquelle des démons racontaient des mensonges à propos de la royauté de Salomon (Sulaymân), le prophète d’Allah. En effet, ces démons prétendaient que son autorité avait été bâtie grâce à la sorcellerie (`as-siħru) alors que contrairement à ce que prétendent les juifs, Salomon n’a jamais pratiqué la sorcellerie car il se serait rendu coupable de mécréance. Ce sont plutôt les démons qui sont tombés dans la mécréance en enseignant, en guise d’épreuve pour les gens, la sorcellerie qui a été révélée aux deux anges Hârût et Mârût à Babylone (Bâbel) en Irak.
Ces deux anges n’enseignaient la sorcellerie qu’après avoir averti celui à qui ils allaient l’enseigner et lui avoir dit: Nous ne sommes qu’une épreuve et un test pour les gens. Ne deviens donc pas mécréant en t’initiant à la sorcellerie. Ceux qui n’acceptaient pas le conseil, ils les initiaient à la sorcellerie, qui consistait entre autres méfaits à provoquer une grande animosité entre deux époux conduisant à leur séparation. Ces sorciers ne pouvaient causer du tort à qui que ce soit qu’avec la permission et la volonté d’Allah et les gens qui étaient initiés à la sorcellerie, apprenaient ce qui leur était nuisible et inutile. Ces juifs savent que celui qui troque le Livre d’Allah au profit de la sorcellerie ne peut prétendre à ce qui est promis aux pieux dans l’au-delà, et combien est détestable ce au profit de quoi ils ont vendu leurs âmes. Ils ont en effet troqué la Révélation et la religion d’Allah au profit de la sorcellerie. S’ils connaissaient ce qui leur est utile, ils n’auraient pas agi de cette exécrable manière, qui est un égarement manifeste.
In connection with these two verses, some commentators have reported certain Judaic traditions, which have given rise to a number of doubts, especially in the minds of Muslims with a Western orientation. Maulana Ashraf Thanavi has provided very simple and clear solutions to these exegetical problems, and we shall reproduce them here:
(1) The Jews were impertinent and senseless enough to attribute magic and sorcery to a prophet -- namely, Sayyidna Sulayman (علیہ السلام) (Solomon). So, in saying that they used to learn the black arts of the devils (Shayatin شیاطین), the Holy Qur'an takes care to deny, as a parenthesis, such a vile allegation against Sayyidna Sulayman (علیہ السلام) .
(2) These verses condemn the Jews for indulging in black magic. In connection with the verses, some commentators have reported a long and well-known story about a woman called Zuhrah زُہرہ ، which is not based on any authentic Islamic tradition. Those scholars who have found the story to be infringing the regulations of the Shari` ah, have rejected it as mere fiction; but those who believe that it can be interpreted so as to come in line with the Shari` ah, have not dismissed it totally. For the moment we are not concerned with the question whether the story is true or false. But what we would like to insist upon is the fact that a proper understanding does in no way depend on this story.
(3) The Jews knew very well that their indulgence in black magic was not only a sin, but also involved infidelity (Kufr کفر ). They could also see that such activities would do them no good even in this world, for their sorcery could not harm anyone except when Allah willed it so. Thus their practice went against their knowledge, and they made no use of their understanding to see this discrepancy. That is why the Holy Qur'an, to begin with, states that they "knew", and then goes on to negate this 'knowledge' by saying, "Only if they knew!" For, if one does neither act upon what one knows nor tries to understand it properly, one's knowledge is no better than ignorance.
(4) There was a time when black magic had grown very popular in the world, particularly in Babylon. Seeing its astonishing efficacy, ignorant people began to confuse its effects with the miracles of prophets, and to suppose that the two were identical in nature. Some even looked upon magicians as being holy men, and worthy of being obeyed; still others actually started learning and practising black magic as if it were a good deed bearing a divine sanction.25
25. Just as there has been a sudden outburst of enthusiasm for the occult sciences in the West since the middle of the sixties in this century, particularly in America where even the universities have been inundated by it.
In short, this extraordinary veneration for magic and magicians had become a potent source of misguidance. In order to eradicate this misunderstanding, Allah sent down to Babylon two angels, Harut and Marut, for informing the people as to the true nature of magic and as to its different forms, so that they should distinguish it from the miracles of prophets, and keep away from obeying magicians and practising magic themselves. Just as the prophethood of prophets is divinely confirmed through miracles, signs and rational or other arguments, in the same way the angelical nature of Harut and Marut was confirmed on the basis of different signs and arguments, so that people should listen attentively to them and follow their guidance.
This particular function was not assigned to the prophets for two reasons. Firstly, the need of the hour was to establish a distinction between the prophets and the magicians, and, the prophets being in a way a party to the dispute, it was proper that a third party should be the arbitrator. Secondly, the necessary distinction between the two could not, in a normal course, be defined without citing and reporting the verbal formulas employed in magic. Merely to report heretical speech is not in itself a heresy - this is a logical and rational principle, and the Shari'ah too accepts it. So, the prophets could have been allowed to cite these formulas; but, they being a manifestation of divine guidance, Allah did not ask them to perform such a function, and chose two angels for the purpose. For, Allah's commandments are of two kinds -- those pertaining to Takwin تکوین (creation and the cosmic order), and those pertaining to Tashri تشریع ' (legislation) -, and it is quite possible that sometimes the two may not seem to accord with each other. The order of creation is made up of good and evil both, and it is the angels through whom divine commandments are enforced. in this sphere. So, the angels are made to do things which, in the perspective of the cosmic order, always lead to general good, but which, in so far as they necessarily involve some kind of partial disorder, are seen to be evil -- for example, the growth and upkeep of a human tyrant, or of a harmful beast, each of which is right in the context of the order of creation, but wrong from the point of view of the order of legislation. On the other hand, the prophets are entrusted only with the functions of the legislative order, which are, in their general as well as particular applications, nothing but good.
Although, in view of the ultimate purpose, this reporting of the formulas of magic too was related to the legislative order, yet there was probability -- which even materialized -- that a reporting of such formulas could give an incentive to the practice of black magic. So, Allah preferred not to make the prophets even an indirect means of such reprehensible activities. All the same, the prophets too were made to serve the main purpose by announcing the basic regulations of the Shari'ah with regard to magic, though not the details pertaining to the minor rules derived from them, for that could have possibly given rise to temptation. We shall explain it through an analogy. The prophets have, for example, told us that it is forbidden to accept a bribe, and have also explained the nature of bribery, but have not given us the details as to how a bribe is given or taken, for a delineation of such minute details would have served only to teach men the different methods of giving or taking a bribe. Or, take an example from different branches of magic. If one utters a certain formula, one would, on getting up from the bed in the morning, find money under his pillow or in his pocket. The Shari` ah makes it quite clear that such a practice is not, in principle, legitimate, but does not specify what that formula is.
In short, the two angels came down to Babylon, and started the work assigned to them -- that is to say, they used to explain the basic principles of magic, its different forms and the specific formulas, and then used to dissuade the people from getting themselves involved in these activities or with the magicians. Their work was exactly like that of a scholar who, finding that illiterate people sometime fall into uttering heretical words or phrases on account of their ignorance, should collect in his speeches or writings all such phrases that have gained currency, and inform them as to what they must carefully avoid.
Now, all sorts of people started coming to the angels for seeking information about the nature and the specific formulas of a magic lest ignorance should lead them into error, in the matter of doctrines or that of deeds. In order to provide the correct teaching on this subject and to protect the people from error, the angels were scrupulous enough to make it a point to warn them of possible dangers in giving them the information. They insisted on making it quite clear that in allowing them to provide this kind of information to the people in general, Allah intended to put His servants through a trial, for He would see who uses this knowledge for protecting his 'Iman ایمان (faith) by recognizing evil and avoiding it, and who falls into misguidance by adopting evil that he has come to recognize as evil -- a choice which can easily lead one into Kufr کفر (infidelity) in the matter of deeds or in that of doctrines. The angels repeatedly advised them to seek this dangerous information only with a good intent and to remain steadfast in this good intent, and not to misuse the knowledge so as to earn perpetual damnation.
The angels could not be more honest and forthright. So, they explained the basic principles of magic and even the subsidiary details to all those who were ready to take the pledge to remain steadfast in their faith. Of course, if anyone broke the pledge and fell into transgression or infidelity, it was his own business, and the angels could not be held responsible for it. Some were true to their promise, while many did not fulfil the pledge, and made their knowledge of magic a means of doing harm to people -- this in itself is sin and transgression, while some modes of magic actually involve infidelity (Kufr کفر). Thus, through a misuse of their knowledge of magic, some turned into sinners and others into infidels.
Let us repeat that the angels had taught magic for the purpose of reforming the people and helping them to keep to the straight path, but those who misused this teaching did so out of their own perversity. An example would make the situation still more clear. Let us suppose that a man goes to a master of the Islamic sciences, who is an expert in the traditional branches of learning and in philosophy as well, and who also acts upon his knowledge, and this man requests the master to teach him philosophy, ancient or modern, so that he may protect himself against the doubts raised by the philosophers with regard to Islamic doctrines, and may also be able to give a satisfactory reply to those who raise such doubts. Apprehending that he might turn out to be insincere, and might finally bring the knowledge of philosophy to the aid of false and anti-Islamic ideas, the master warns him against such an eventuality, and the man takes a pledge that he would not misuse his knowledge. Having satisfied himself, the master gives him a thorough training in philosophy. But the man, contrary to his promise, begins to accept the anti-Islamic and false theorizing of philosophers as the truth. Obviously, in such a case, the teacher can in no way be held responsible for the way the pupil behaves. Similarly, there can be no room for doubting the integrity of these two angels.
Although Allah Himself knows how things were, yet one can suppose that once the angels had done the work assigned to them, they must have been recalled to the Heavens. (Bay an al-Qur'an)
What is Magic ? Definition and effects
Since the study of magic has been enjoying a weird currency in the Western countries since 1968, and has sometimes been accepted as a part of academic research, we had better consider the subject at some length from the Islamic point of view. According to the authoritative Arabic dictionary "Al-Qamus القاموس ", the word Sihr سحر (Magic) signifies an effect the cause of which is not apparent, whether the cause may actually lie in something which possesses a luminous quality (as the effect of certain phrases), or in things with an extra-sensory reality (as the effect produced by jinns and devils), or in the power of imagination (as the effect of hypnotism), or in things which are sensory yet hidden (as a magnet drawing to itself a piece of iron, when the magnet is concealed from the onlookers; or the effect of drugs, when they have been furtively administered; or the influence of stars and planets). The causes at work being numerous, the forms of magic too are numerous.
Magic and Charms
In everyday language, magic signifies those practices which involve the cooperation of jinns and devils, or the exercise of the power of imagination, or the use of certain words or phrases. It is a rationally established proposition, accepted by ancient philosophers and by some of the modern ones as well, and equally confirmed by observation and experiment, that words and phrases in themselves possess a certain efficacy, and that when certain letters, words or phrases are recited or written down for a specified number of times, they pro-duce certain specific results. Similar results are obtained by employing human hair or nails or the clothes worn by the person concerned, etc. - a practice which is usually described as the preparation of "Charms". All such things are commonly known as magic.
Sihr سحر or Magic جادو : The Islamic view
But in the terminology of the Holy Qur'an and the Hadith, Sihr سحر (magic جادو) refers to all those usual happenings which have been brought about with the active help of the devils (Shayatin شیاطین ), won over through certain practices likely to please them. There are several ways of pleasing the devils. Sometimes one sings the praises of the devils, and sometimes recites formulas of a heretical nature which deny Allah or associate others with Him.
The worship of stars and planets too gladdens their heart, as do certain evil deeds - for example, preparing a charm with the blood of a person killed unlawfully, or refusing to adopt the prescribed modes of purifying one's body, or living constantly and deliberately in a state of uncleanliness and impurity. Just as the aid of the angels can be won only through those modes of speech and action which they like (for example, remembrance of Allah, fear of Him and obedience to His commandments, cleanliness and purity, avoidance of all kinds of dirtiness, physical or otherwise, and good deeds in general), similarly the co-operation of the devils can be obtained through those modes of speech and action which are pleasant to them. That is why only those are successful in the practice of black magic who are habitually unclean and impure, avoid required purification and remembrance of Allah, and are given to all kinds of evil deeds - for example, it is usually during the period of menstruation that women become effective in the practice of black magic. So much for black magic or sorcery in the exact sense of the term. As for sleights of hand, mesmerism, hypnotism, or the tricks of jugglers, they are sometimes described as magic only by an extension of the meaning of the word, or metaphorically. (Ruh al-Ma'ani)
Kinds of Magic
In his "Mufradat al-Qur'an مفردات ", Imam Raghib al-Isfahani (رح) says that there are several kinds of magic. Firstly, there are sleights of hand, like those of jugglers, which deceive the eyes of the onlookers, but have no further substance. Then, there are ways of influencing the imagination of others through the concentration of one's own powers of thought so that they begin to see or feel things which do not really exist as happens in mesmerism or hypnotism. Such a result is sometimes obtained with the help of the devils (Shayatin) too. In speaking of the magicians of the Pharaoh فرعون ، the Holy Qur'an says: سَحَرُوا أَعْيُنَ النَّاسِ They cast a spell on the eyes of the people" (7:116). Or, in another place: يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَ "Through their magic Moses came to think that they (ropes turned into serpents) were running about" (20:66). Obviously, this piece of magic had to do with influencing of the imagination. The second of these verses employs a verb which has the same root as the noun Khayal خیال (thought), and hence clearly states that the ropes and the wands cast down by the magicians had neither turned serpents nor made any movement, but the imagination of Sayyidna Musa (Moses علیہ السلام) had been affected so as to see them running about in the shape of serpents. The Holy Qur'an also indicates the other way of influencing men's imaginations which involves the help of the devils (Shayatin شیاطین):"
هَلْ أُنَبِّئُكُمْ عَلَىٰ مَن تَنَزَّلُ الشَّيَاطِينُ ﴿221﴾ تَنَزَّلُ عَلَىٰ كُلِّ أَفَّاكٍ أَثِيمٍ ﴿222﴾
Shall I tell you on whom the devils descend? They descend on all those who are slanderers and sinners." (26:221-222)
Still another kind of magic is that which can change the very nature of a thing - for example, turning a man into a beast or into a stone. Scholars like Imam Raghib al-Isfahani and Abu Bakr al-Jasas رحمۃ اللہ علیہما deny that magic can totally change the nature of a thing, but confine the efficacy of magic only to influencing the imagination and to deceiving the eyes of the onlookers. This is also what the Mu'tazilah thought of the matter. But most of the scholars hold that neither the Shari` ah nor any rational argument forbids the possibility of trans-substantiation or the changing of one thing into another, like a living body turning into a stone. As for the well-known principle of the classical philosophers that the change of the "essences" (Haqa`'iq حقأیق) is not possible, it concerns the "essences" of the three categories - the Impossible, the Possible and the Necessary --, for, rationally speaking, it just cannot be that something impossible should become possible, or that something possible should become impossible. And as to the Holy Qur'an putting down the magic of the Egyptian sorcerers as only an impact on the imagination, it does not necessarily mean that all the forms of magic should be no more than an influencing of the imagination. Moreover, certain scholars have seen an argument in favour of the possibility of trans-substantiation through magic in a saying of Ka` b al-Ahbar, reported by Imam Malik (رح) in his Muwatta' مؤطاء on the authority of Qa'qa' ibn Hakim: "Were it not for these phrases which I recite regularly, the Jews would have changed me into a donkey." "A donkey" is, no doubt, a usual metaphor for "a fool." But it is not proper to turn away, unnecessarily, from the literal meaning to a metaphorical one. So, the sentence means just what it says - that if the recitation of the phrases had not protected him, the Jewish sorcerers would have changed him into a donkey. The saying, thus, establishes two things. Firstly, it is possible to change a man into a donkey; secondly, the phrases he used to recite had the property of making the magic of the sorcerers lose its efficacy. On being asked what these phrases were, the scholar Ka'b al-Ahbar taught his listeners the following words of prayer:
اعوذ باللہ العظیم الذی لیس شیٔ اعظم منہ و بکلمات التامات التی لا یجاورھن بَرّولا فاجرو باسماء اللہ الحسنٰی کلھا ما علمت منھا ومالم اعلم من شرّماخلق وبرّوذرء (اخرجہ فی المؤطا، باب التعوذعند النوم)
"I seek the protection of Allah the Great, greater than whom there is none; and I seek the protection of the perfect words of Allah which no man, virtuous or wicked, can even transcend; and I seek the protection of all the Beautiful Names of Allah, those of them which I know and those which I do not know, from the evil of everything which Allah has created, to which He has given existence, and which He has spread (over the earth or the universe)."
To sum up, all the three forms of magic are possible, and can manifest themselves in actual fact.
Miracles
Now, let us turn to another important aspect of the question. Through prophets and saints certain events come into manifestation which normally and habitually never happen, and are hence designated as Kharq al-Adah خرق العادہ (contrary to the habitual). The Islamic term for the miracles of prophets is Mu’ jizat معجزات ، and for those of saints, Karamat کرامات . The effects produced by such miracles are in appearance sometimes similar to those produced by magic. This external resemblance leads some ignorant people to confuse the one with the other, and they begin to have a reverence for magicians which is totally out of place. So, one must understand the difference between the two clearly.26
26. Editorial Note on; معجزہ :Mu` jizah or Miracle: For all the unusual
events and unprecendented happenings the English language has but one word, 'Miracle' which makes it impossible for the reader in that language to mark the subtle difference in various forms of miracles. Briefly, therefore, the different forms of miracles with their distinct objections are explained here. It is hoped that this will help the readers have a clearer conception of Mu’ jizah.
These terms are used in Arabic language to define and differentiate the unprecendented happenings and here each of them is explained, so as to clearly differentiate them. Qualitatively, there is, apparently no difference in all of them.
Mu’ jizah is the unusual event which occurs at 'the hands of a prophet. It is purely an act of Allah. A prophet's own volition has no part in the working of it. For those who witness a Mu’ jizah it is compulsory to believe in it.
Karamah (کرامۃ) -- another mode of unusual happenings > is also an act of Allah; it appears at the hands of a Man of Allah (ولیُ اللہ ،). The basic difference in Mu’ jizah and Karamah is that one who performs Mu’ jizah, addresses himself as a prophet, a Man of. Allah has no such claim. In both Mu jizah and Karamah the usual cause and effect link is absent. Things happen but without any cause; and there is usually a total transformation of the nature and behaviour of objects in Mu’ jizah and Karamah. at is required is a generalized belief in them. Allah chooses whoever He wills for Mu’ jizah and Karamah. No degree of stringent discipline can give the power to make the unusual happen.
Irhas ارھ اس) ) is also a kind of Karamah. It heralds the coming of a prophet. It usually occurs at the hands of the one who is closely related to the prophet: the unprecedented happenings in the the life of Mariam (علیہا السلام) ، mother of prophet ` Isa (علیہ السلام) or the various unusual events that began occurring to and around Aminah -- the blessed mother of our Holy Prophet ﷺ ; for instance, she had no pangs of birth, towards the close of the birth period she used to hear stranger voices greeting her, although she saw no one. It is compulsory to believe in such events of Irhas as have been mentioned in the Qur'an and believe in a general manner, that Irhas is usually associated with the coming of a prophet.
The Difference between Miracle and Magic
The miracles of prophets and saints are different from magic, firstly, in their respective natures, and, secondly, with regard to the signs and indications attendant upon each. As for the difference in their natures, it lies in the fact that the results produced through magic depend on the law of causality as much as do the ordinary and usual events in the physical world, the only distinction being that the causes are in the latter case quite clear or easily observable, while in the former they are different for a common man to detect. Where the causes are evident, the effects are immediately referred back to them, and the events thus produced are not considered to be astonishing, but where the causes are hidden or obscure, the events produced by them arouse wonder and amazement, and those who are ignorant of the causes readily come to believe that the things have happened in contravention of the habitual laws of the physical universe.27 What these people do not realize is that such happenings are as much due to certain causes as the habitual events - the cause in the case of extraordinary happenings often being the activity of a jinn or a devil (Shaytan). For example, a letter suddenly falls in front of a man, and on reading it he finds that the letter has been written just this day and is coming from a distance of ten thousand miles. Now, the onlookers would call it a "supernatural" event, for they do not know that Allah has given the power of doing such things to jinns and devils. Once one comes to understand the means through which things of this nature take place, one would no longer see them as "supernatural", or even as being contrary to "habit". In short, all the results obtained through magical practices are, in fact, due to the operation of physical causes, but in the eyes of common people they acquire the illusory appearance of "supernatural" events, simply because the operative causes are hidden from them.
27. In the West, they describe such events as being "supernatural", although the Latin word Natura, which is the equivalent of the Greek word Phusis, does, at least in its original sense, cover all that has been created, whether it lies in the domain studied by empirical science or beyond it.
On the other hand, miracles happen directly under divine command without the intervention of physical causes. For example, the Holy Qur'an tells us how the tyrant Namrud نمرود (Nimrod) threw Sayyidna Ibrahim (Abraham علیہ السلام) into a blazing fire, and how Allah commanded the fire to grow cold for him, but not so cold as to do him harm -- and the fire obeyed the command, and, instead of scorching him, provided a place of safety.
This was a direct divine act, and hence a miracle. Now, we sometimes hear of men who, having applied certain chemicals to their body, can enter a fire without being scorched. This is not a miracle, for the operative cause is of a physical nature - that is, the chemicals. These chemicals are not known to people in general, and they are deluded into believing such a performance to be a °°supernatural" event going beyond the realm of "the habitual". The Holy Qur'an itself leaves no doubt as to a miracle being directly an act of Allah Himself. In the Battle of Badr بدر ، the Holy Prophet ﷺ took up a handful of pebbles, and threw them at the army of the infidels, which blinded their eyes. Referring to this miracle, the Holy Qur'an says: مَا رَمَيْتَ إِذْ رَمَيْتَ وَلَـٰكِنَّ اللَّـهَ رَمَىٰ ۚ:"When you threw (the pebbles), it was not you who threw, but Allah who threw (them) " (8:17). The statement is explicit enough, and means that the miraculous result produced by a handful of pebbles was not the work of the Holy Prophet ﷺ ، but the act of Allah Himself.
Miracle and Magic: How to distinguish between them?
Having explained the difference between the nature of a miracle and that of magic, we must now turn to another important question --the results produced by each of them being in appearance the same, how is the common man to know the difference between the two? In fact, Allah has given to each certain characteristic features which can help the common man to distinguish miracles from magic. Firstly, miracles are manifested through those whom everyone knows to be clean in body, pure in deeds and God-fearing. On the contrary, magic shows its effectiveness through those who are unclean in body, dirty in deeds, shunning the worship of Allah and His remembrance. This is a distinction which everyone can observe with his own eyes. Secondly, Allah has so ordained things that if a man pretends to be a prophet and claims to perform miracles, and yet tries to practise magic, his magic is never effective, but he can be effective in magic so long as he does not lay a claim to prophethood.
Magic جادو and Prophets (علیہم السلام)
As to the question whether magic can have an effect on prophets, we shall say that it can. As we have explained above, magic operates through physical causes, and prophets are not immune to the influence of physical causes. Just as they feel the effects of hunger and thirst, fall ill and get healed through the operation of apparent physical causes, in the same way they can be affected by the hidden operations of magic, which are no less physical. Let us add that being affected by magic does in no way go against the dignity of the station of prophethood -- no more than would thirst or hunger. Authentic ahadith report that the Holy Prophet ﷺ was affected by the magic spell cast by the Jews, that he came to know of it through revelation, and that he took certain measures to free himself of its effects. The Holy Qur'an too tells us how Sayyidna Musa (علیہ السلام) (Moses) experienced the effects of magic when the sorcerers cast a spell on his eyes, and the ropes and the sticks thrown by them began to look like running serpents, so that he was really frightened (20:66, 67).
Injunctions of the Shari'ah with regard to Magic
As we have already said, Sihr جادو (magic), in the terminology of the Holy Qur'an and the Hadith, refers only to those practices in which one seeks the help of jinns and devils (Shayatin شیاطین ) by gaining their pleasure through the adoption of certain phrases or actions that involve infidelity (Kufr کفر ) and association (Shirk شرک ) or sin and transgression, and thus brings about certain extraordinary and unusual events. The magic of Babylon, mentioned in the Holy Qur'an, was just this, and it is this form of magic which it condemns as infidelity or Kufr (Jassa). According to Abu Mansur, the most valid and correct view in this respect is that each and every form of magic does not, unconditionally and absolutely, constitute infidelity, but only that form which employs actions or speech contrary to the tenets of faith ('Iman ایمان ). (Ruh al-Ma'ani)
As everyone knows, the Holy Qur'an and the Hadith repeatedly enjoin upon the Muslims to consider the Shayatin شیطان as one's enemies, to hate them and to curse them. Seeking to please them and to win their friendship, in contravention of such clear commandments, is in itself a sin. Moreover, they are pleased only when one indulges in Kufr کفر (infidelity) or Shirk شرک (association), and thus forfeits one's faith ('Iman ایمان ) altogether, or at least in disobedience and transgression, displeasing Allah and His angels by wallowing in dirt and impurity -- which becomes an additional sin. And if one makes use of magic for doing some harm to a human being unlawfully, it is still one more sin.
Thus, what the Holy Qur'an and the Hadith call Sihr جادو can never be free either of infidelity in the matter of faith, or at least of infidelity in the matter of actions. If, in order to please the Shayatin شیطان ، one adopts actions or speech involving infidelity or association, one would be committing an act' of real infidelity in the matter of faith; and even if one manages to avoid infidelity and association in speech or action, but indulges in other sinful activities, one would not remain free from infidelity in the matter of actions. This is what the Holy Qur'an means when, in the present verses, it designates magic as Kufr کفر .
To sum up, when magic employs actions or speech involving infidelity (such as seeking the help of Shayatin شیاطین ، or believing the stars and the planets to be effective in themselves, or claiming prophethood by presenting the results of magical procedures as miracles, etc), such a magic, according to the consensus, constitutes infidelity; and when magic does not involve acts of infidelity but only the commission of sinful acts, such a magic is a major sin.
Now, let us add some subsidiary injunctions with regard to magic.
(1) Since magic is not usually free from infidelity in the matter of faith or in that of action, it necessarily follows that it is forbidden to learn or teach or practice it. Some jurists, however, allow one to learn magic for the purpose of protecting Muslims from harm, but one must not try to learn more than is necessary.
(2) If in preparing charms and amulets the help of Jinns and Shayatin شیاطین has been sought, they too come under the category of Sihr جادو ، and are thus forbidden. If the words employed in the charms are vague, and one does not exactly know what they mean but suspects that they are invocations addressed to idols or Shayatin شیاطین ، even such charms are forbidden.
(3) As for the other forms of magic beside the Sihr جادو ، like that of Babylon, condemned by the Holy Qur'an and the Hadith, if they involve Kufr and Shirk in some way, they too are forbidden.
(4) If there is a form of magic which employs words or actions or other elements to which the Shari` ah does not object, then it is permissible on condition that it is not used for a purpose which the Shari'ah forbids.
(5) It is permissible to use the verses of the Holy Qur'an, or the Divine Names or the words of the Hadith in preparing charms and amulets, or as a recitation or invocation for gaining divine help in order to attain a desired end. But if such a use of the sacred texts or words is made for a reprehensible purpose, like doing harm to someone without an excuse, even that is forbidden. (Shami, Fatawa Qadi Khan)
A doctrinal point
Verse 102 says: "They could not thus do any harm to anyone, except with the permission of Allah". This shows that causes in themselves and by themselves cannot produce the effects one usually associates with them, and it is Allah who creates the effects as much as the causes. (Bayan al-Qur'an)
Tatkala mereka meninggalkan agama Allah, sebagai gantinya mereka mengikuti kebohongan yang dibuat oleh para setan di masa kerajaan Nabi Sulaiman -'alaihissalām-. Para setan itu mengklaim bahwa Sulaiman memperkuat kerajaannya dengan ilmu sihir. Padahal, Sulaiman tidak kufur dengan mempraktikkan ilmu sihir, sebagaimana klaim orang-orang Yahudi, tetapi para setan itulah yang kufur karena mereka mengajarkan sihir kepada manusia. Para setan juga mengajarkan kepada mereka sihir yang diturunkan oleh dua malaikat, yaitu Harut dan Marut di Kota Babilonia, Irak, sebagai ujian dan cobaan bagi umat manusia. Kedua malaikat itu tidak mengajarkan sihir kepada seorang pun sebelum keduanya memperingatkan dan menjelaskan kepadanya dengan mengatakan, “Sesungguhnya kami ini adalah cobaan dan ujian bagi manusia. Jadi, janganlah kamu menjadi kufur dengan mempelajari sihir.” Kemudian orang yang tidak mau menerima nasihat dari keduanya memutuskan untuk mempelajari sihir dari keduanya. Salah satu jenis sihirnya dapat digunakan untuk memisahkan seorang suami dari istrinya dengan cara menanamkan benih-benih kebencian di antara mereka berdua. Para penyihir itu tidak bisa membahayakan seorang pun kecuali atas izin dan kehendak Allah. Mereka mempelajari sesuatu (sihir) yang mendatangkan mudarat bagi mereka dan tidak memberikan manfaat kepada mereka. Orang-orang Yahudi itu sudah tahu bahwa orang yang menukar Kitab Allah dengan ilmu sihir itu tidak akan mendapatkan bagian (kenikmatan) di akhirat. Sungguh buruk sekali tindakan mereka yang menjual diri mereka sendiri, yaitu mereka telah menukar wahyu dan syariat Allah dengan ilmu sihir. Sekiranya mereka mengetahui apa yang bermanfaat, niscaya mereka tidak akan melakukan perbuatan yang keji dan kesesatan yang nyata.
When superstition and apathy set in in the declining Jewish race, certain individuals exploited this tendency in order to make commercial gains, by providing success-seekers with magical prescriptions. To make their business flourish, these unscrupulous profiteers attributed their art to Solomon, saying that the extraordinary powers he exercised over the spirits and winds were, in fact, based on his knowledge of magic, and claimed that this knowledge had been passed on to them by the spirits. This claim to authority accounted in great measure for the rapid spread of sorcery, which soon developed into a highly popular art among the Jews. When angels came to Lot’s people, who were practising homosexuals, they came in the garb of handsome boys in order to test them. Similarly, angels were sent to the Jews in Babylon in the garb of holymen to teach them magic, at the same time making it quite clear that they were only putting the Jews to the test, this being a form of knowledge that should not be practised. But the Jews took no heed of this warning: they practised magic with great fervour and even used it for illicit ends.
*
Sekiranya orang-orang Yahudi itu benar-benar beriman dan bertakwa kepada Allah dengan menjalankan ketaatan kepada-Nya dan meninggalkan maksiat terhadap-Nya, niscaya pahala dari Allah akan lebih baik bagi mereka daripada perbuatan yang mereka jalani, jika mereka mengetahui apa yang bermanfaat bagi mereka.
Şayet Yahudiler Allah'a hakkıyla iman etselerdi, itaat ederek ve günahları terk ederek O'ndan korksalardı; Allah'ın onlara vereceği sevap elbette oldukları durumdan (hak ettiklerinden) daha hayırlı olurdu. Keşke kendileri için faydalı olanı bilselerdi.
Da su židovi istinski povjerovali u Allaha i bojali Ga se čineći ono što je On naredio i kloneći se onoga što je zabranio, dobili bi Allahovu nagradu, koja je bolja od onoga na čemu su – kad bi znali šta je to što im stvarno koristi.
Si los judíos hubieran creído sinceramente en Al‑lah, Le hubieran temido y obedecido Sus órdenes, la retribución de Al‑lah habría sido mucho mayor a la que les corresponde ahora. ¡Si solo hubieran tenido conciencia de lo que les convenía!
E se gli ebrei avessero creduto davvero in Allāh e lo avessero temuto, compiendo opere buone e abbandonando la disobbedienza, la ricompensa di Allāh sarebbe stata per loro migliore delle condizioni in cui versano, se solo sapessero cosa potrebbe giovarli.
Si les juifs avaient sincèrement cru en Allah, l’avaient craint en obéissant à ses injonctions et en ne Lui désobéissant pas, la rétribution d’Allah aurait été bien supérieure à celle qui est aujourd’hui la leur. Si seulement ils avaient conscience de ce qui leur est profitable!
Giá như những người Do Thái chịu tin và kính sợ Allah một cách chân thật, họ chấp hành các mệnh lệnh của Ngài và từ bỏ những điều trái lệnh Ngài thì chắc chắn Allah đã ban cho họ phần thưởng tốt đẹp hơn, nếu như họ biết điều đó.
Kung sakaling ang mga Hudyo ay sumampalataya kay Allāh nang totoo at nangilag magkasala sa Kanya sa pamamagitan ng paggawa ng pagtalima sa Kanya at pag-iwan sa pagsuway sa Kanya, talaga sanang ang gantimpala ni Allāh ay higit na mabuti para sa kanila kaysa sa anumang sila ay nakabatay roon, kung sakaling sila noon ay nakaaalam sa magpapakinabang sa kanila.
If the Jews had really had faith in Allah, and been mindful to obey His sacred law and not rebel, His reward would have been far better for them, if they only knew.
"Hai orang-orang yang beriman, janganlah kamu katakan (kepada Muhammad),
'Ra'ina,' tetapi katakanlah, 'Unzhurna,' dan 'dengarlah.' Dan bagi orang-orang yang kafir
siksaan yang pedih. Orang-orang kafir dari Ahli Kitab dan orang-orang musyrik tiada menginginkan
diturunkannya suatu kebaikan kepadamu dari Tu-hanmu. Dan Allah menentukan siapa yang
dikehendakiNya (untuk diberi) rahmatNya (kenabian); dan Allah mempunyai karunia yang besar." (Al-Baqarah: 104-105).
(104) Kaum Muslimin berkata di tengah perbincangan mereka bersama Rasul
saat mereka belajar perkara-perkara agama mereka, ﴾ رَٰعِنَا ﴿ "Perhatikanlah kami," maksudnya perhatikan kon-disi kami, dan mereka bermaksud baik, sedangkan orang-orang Yahudi juga mengatakan seperti itu namun dengan maksud jelek, mereka memanfaatkan kesempatan tersebut dengan mengatakan hal itu kepada Rasulullah ﷺ dengan maksud yang jelek, maka Allah melarang orang-orang beriman mengucapkan kalimat itu untuk mencegah masalah tersebut. Ayat ini menunjukkan larangan tentang suatu perkara yang (pada dasarnya) boleh tetapi bisa menjadi jalan menuju kepada hal yang haram. Juga menunjukkan akhlak dan pemakaian kalimat yang tidak bermakna kecuali hanya yang baik dan tidak keji serta meninggalkan kalimat-kalimat yang jelek, atau yang mengandung makna mengganggu atau perkara yang tidak patut, maka Allah memerintahkan mereka kepada ka-limat-kalimat yang tidak bermaksud kecuali hanya yang baik saja. Allah berfirman, ﴾
وَقُولُواْ ٱنظُرۡنَا ﴿ "Namun katakanlah, 'Lihatlah kami'." dengan kalimat ini cukup mewakili maksud yang dikehendaki tanpa ada sedikit pun masalah, ﴾
وَٱسۡمَعُواْۗ ﴿ "dan dengarlah," Allah tidak menyebutkan hal yang didengar agar menjadi lebih
umum kepada segala perkara yang diperintahkan untuk didengar, maka hal itu mencakup perintah
mendengar al-Qur`an dan mendengar sunnah yang merupakan hikmah secara lafazh maupun makna dan
sebagai respon. Ayat ini juga menunjukkan adab dan ketaatan, kemudian Allah mengancam
orang-orang kafir dengan azab yang pedih lagi menyakitkan.
(105) Dan Allah mengabarkan tentang permusuhan orang-orang Yahudi dan
orang-orang musyrik terhadap orang-orang beriman yaitu bahwasanya mereka tidaklah menginginkan,
﴾ أَن يُنَزَّلَ عَلَيۡكُم مِّنۡ خَيۡرٖ ﴿ "diturunkannya suatu kebaikan kepadamu," maksudnya, tidak menginginkan kamu (kaum Muslimin) mendapat kebaikan, baik sedikit ataupun banyak ﴾
مِّن رَّبِّكُمۡۚ ﴿ "dari Tuhanmu," karena kedengkian dan kebencian mereka kepada kamu, karena Allah memberikan keistimewaan kepada kalian dari karuniaNya, oleh karena ﴾
ذُو ٱلۡفَضۡلِ ٱلۡعَظِيمِ ﴿ "Allah mempunyai karunia yang besar," dan di antara karuniaNya atas
kalian adalah menurunkan kitab kepada Rasul kalian untuk menyucikan kalian, mengajarkan kalian
kitab dan hikmah tersebut, dan mengajarkan kalian apa yang belum ka-lian ketahui, maka segala
pujian dan pengagungan hanya bagiNya.
Allah Teâlâ, Müminleri güzel söz seçmeye yönlendirerek şöyle demiştir: Ey İman edenler! “Râinâ” (bizim ahvalimizi gözet) demeyin. Çünkü Yahudiler bu sözü tahrif ediyor ve resulullah -sallallahu aleyhi ve sellem-'e bu sözle sesleniyorlardı. Bununla da fasit bir manayı kastediyorlardı. O da boşboğaz ve çapulcu manasına gelen “Râûne” kelimesidir. Bunun akabinde Allah Teâlâ bu kapıyı kapamak için bu sözü yasakladı. Bunun yerine kullarına “Unzurnâ” (bizi bekle senin ne kastettiğini anlayalım) demelerini emretmiştir. Bu kelimenin ifade ettiği manada bir sakınca yoktur. Allah'ı inkâr eden kâfirler için elem ve acı verici bir azap vardır.
104- Ey iman edenler! “Râinâ” demeyin, “unzurnâ” deyin ve dinleyin.
Kâfirler için çok acı bir azap var.
105- Kitap ehli olan kâfirler de müşrikler de Rabb’inizden size hiçbir hayrın indirilmesini
istemezler. Allah ise rahmetini dilediğine has kılar. Allah büyük lütuf sahibidir.
104. “Ey iman edenler! “Râinâ” demeyin.” Müslümanlar, Peygamber
kendilerine dinlerini öğrettiği sırada ona hitaben “bizim halimizi gözet” anlamında “râinâ” derler ve bu kelime ile sağlıklı ve doğru bir mana kastederlerdi. Yahudiler ise bu kelimeyi kötü bir mana kastederek kullanıyorlar ve bu fırsatı değerlendirerek Peygamber’e onunla hitap ediyorlardı. Allah da böyle bir kapıyı kapatmak üzere mü’minlere bu kelimeyi kullanmayı yasakladı. Bu buyruktan, eğer haram olana götüren bir yol ise caiz olan bir şeyin de yasaklanabileceği anlaşılmaktadır. Yine bu buyrukta güzel edep, sadece güzel anlamlar içeren ve hiçbir yönden kötü mana taşımayan lafızları kullanmak ve çirkin sözleri terk etmek hakkında nasihat vardır. Yine uygun olmayan bir anlama gelme ihtimali bulunan ve bir çeşit şaşırtmaca anlamlar taşıyan sözleri terk etme emri vardır. O bakımdan Yüce Allah müminlere ancak güzel bir anlama gelme ihtimali bulunan bir söz kullanmalarını emrederek: “Unzurnâ deyin”
buyurdu. Çünkü (bize bak, bizi gözet anlamına gelen)“unzurnâ” kelimesi yeterlidir ve herhangi bir sakınca söz konusu olmaksızın maksat onunla gerçekleşir. “ve dinleyin”
Yüce Allah burada dinlenecek şeyi söz konusu etmemiştir. Bunun sebebi dinlenmesi emrolunan her
bir şeyi kapsamına alsın diyedir. Böylece hem Kur’ân’ı, hem de hikmetin kendisi olan Sünnet’i
lafzı ve manası ile dinlemeyi hem de onlarda verilen emri ve yapılan çağrıyı kabul edip karşılık
vermeyi kapsamaktadır. Dolayısıyla bu emrin çerçevesine edeb ve itaat girmektedir. Daha sonra
Allah, kâfirleri can yakıcı, acı verici bir azab ile tehdit etmektedir.
105. “Kitap ehli olan kâfirler de müşrikler de Rabb’inizden size hiçbir hayrın indirilmesini istemezler.”
Yüce Allah yahudi ve müşriklerin mü’minlere düşmanlıklarını haber vermekte ve onların mü’minlere
az ya da çok hayır namına hiçbir şey indirilmesini arzulamadıklarını bildirmektedir. Buna sebep
ise mü’minlere karşı duydukları kıskançlıkları ve Allah’ın lütfunu mü’minlere has kılmasına
duydukları kindir. Hâlbuki “Allah büyük lütuf sahibidir.” Ey mü’minler!
Allah’ın sizi temizlesin, size Kitab ve Hikmet’i öğretsin, size bilmediğinizi bildirsin ve
öğretsin diye Rasulünüze Kitab’ı indirmiş olması da Allah’ın üzerinizdeki lütfundandır. Hamd
Allah’ındır, minnet duyguları onadır.
Uzvišeni Allah upućuje vjernike da biraju lijepe izraze koje će upotrebljavati, pa im kaže: "O vi koji vjerujete, ne govorite: 'Ra'ina'", a to znači: vodi računa o nama, jer židovi iskrivljuju značenje te dvosmislene riječi i njome ciljaju ružno značenje, a to je "raina" u značenju: lahkomisleno, glupo. Uzvišeni Allah je zabranio ashabima da koriste ovu riječ kako bi zatvorio ova vrata, i naredio je Svojim robovima da umjesto nje kažu: "Unzurna - Pogledaj nas", tj. sačekaj da razumijemo šta nam govoriš. To je riječ koja izvršava cilj prvobitne riječi koju su koristili, ali bez problematične dvosmislenosti. A nevjernicima u Allaha pripada bolna kazna.
Allah appelle les croyants à faire attention aux paroles qu’ils prononcent en leur disant:
Ô vous qui croyez, ne dites pas râ’inâ, c’est-à-dire «prends en considération notre situation» (du verbe râ’â/yurâ’î), car en réalité les juifs jouaient sur les mots en s’adressant au Prophète, et l’utilisaient au sens figuré signifiant frivolité (ru’ûnah(ru’ûnatun)). Allah défendit donc de prononcer ce terme et ordonna à Ses serviteurs d’utiliser en lieu et place de celui-ci, le mot `unżurnâ, c’est-à-dire «attends que nous comprenions ce que tu dis» (du verbe `intażara/yantażiru, qui signifie attendre)», car ce second terme exprime sans ambigüité le sens voulu. Ceux qui mécroient en Allah subiront un châtiment dur et douloureux.
Some people would sit in the Prophet’s company and, by playing on words, make a mockery of his teachings. For instance, instead of using the unambiguous Arabic word for ‘May we have your attention’—‘unzurna’—they would say ‘ra‘ina’. ‘Ra‘ina’, when pronounced properly, has much the same meaning as ‘unzurna’, but with the protraction of the second vowel, it becomes ‘raeena’, meaning ‘our shepherd,’ and with the protraction of the first it becomes ‘raaina’, which means idiot.
Manners in Speech
Allah forbade His believing servants from imitating the behavior and deeds of the disbelievers. The Jews used to use devious words that hide what they really meant. May Allah's curse be upon them. When they wanted to say, `hear us,' they would use the word Ra`ina, which is an insult (in Hebrew, but means `hear us' in Arabic). Allah said,
مِّنَ الَّذِينَ هَادُواْ يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَاسْمَعْ غَيْرَ مُسْمَعٍ وَرَعِنَا لَيّاً بِأَلْسِنَتِهِمْ وَطَعْناً فِى الدِّينِ وَلَوْ أَنَّهُمْ قَالُواْ سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانْظُرْنَا لَكَانَ خَيْراً لَّهُمْ وَأَقْوَمَ وَلَكِن لَّعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَلاَ يُؤْمِنُونَ إِلاَّ قَلِيلاً
(Among those who are Jews, there are some who displace words from (their) right places and say: "We hear your word (O Muhammad ) and disobey," and "Hear and let you (O Muhammad ) hear nothing." And Ra`ina with a twist of their tongues and as a mockery of the religion (Islam). And if only they had said: "We hear and obey," and "Do make us understand," it would have been better for them, and more proper; but Allah cursed them for their disbelief, so they believe not except a few) (4:46).
Also, the Hadiths stated that when they would greet Muslims, they would say, `As-Samu `alaykum,' meaning, `death be to you'. This is why we were commanded to answer them by saying, `Wa `alaykum,' meaning, `and to you too', then our supplication against them shall be answered, rather than theirs against us.
Allah forbade the believers from imitating the disbelievers in tongue or deed. Allah said,
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَقُولُواْ رَعِنَا وَقُولُواْ انظُرْنَا وَاسْمَعُواْ وَلِلكَـفِرِينَ عَذَابٌ أَلِيمٌ
(O you who believe! Say not (to the Messenger ) Ra`ina but say Unzurna (make us understand) and hear. And for the disbelievers there is a painful torment) (2:104).
Also, Imam Ahmad narrated that Ibn `Umar said that the Messenger of Allah ﷺ said,
«بُعِثْتُ بَيْنَ يَدَيِ السَّاعَةِ بِالسَّيْفِ حَتَّى يُعْبَدَاللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَجُعِلَ رِزْقِي تَحْتَ ظِلِّ رُمْحِي، وَجُعِلَتِ الذِّلَّةُ وَالصَّغَارُ عَلَى مَنْ خَالَفَ أَمْرِي، وَمَنْ تَشَبَّهَ بِقَومٍ فَهُوَ مِنْهُم»
(I was sent with the sword just before the Last Hour, so that Allah is worshipped alone without partners. My sustenance was provided for me from under the shadow of my spear. Those who oppose my command were humiliated and made inferior, and whoever imitates a people, he is one of them.)
Abu Dawud narrated that the Prophet said,
«مَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنْهُم»
(Whoever imitates a people is one of them.)
These Hadiths indicate, along with their threats and warnings, that we are not allowed to imitate the disbelievers in their statements, deeds, clothes, feasts, acts of worship, etc., whatever actions of the disbelievers that were not legislated for us.
Ad-Dahhak said that Ibn `Abbas commented on the Ayah,
لاَ تَقُولُواْ رَعِنَا
(Say not (to the Messenger ) Ra`ina) "They used to say to the Prophet , Ar`ina samak (which is an insult)." Ibn Abu Hatim said that it was reported that Abu Al-`Aliyah, Abu Malik, Ar-Rabi` bin Anas, `Atiyah Al-`Awfi and Qatadah said similarly. Further, Mujahid said, "`Do not say Ra`ina' means, `Do not dispute'." Mujahid said in another narration, "Do not say, `We hear from you, and you hear from us."' Also, `Ata' said, "Do not say,
رَعِنَا
(Ra`ina), which was a dialect that the Ansar used and which was forbidden from use by Allah."
Also, As-Suddi said, "Rifa`ah bin Zayd, a Jewish man from the tribe of Qaynuqa`, used to come to the Prophet and say to him, `Hear, Ghayr Musma'in (let you hear nothing).' The Muslims used to think that the Prophets are greeted and honored with this type of speech, and this is why some of them used to say, `Hear, let you hear nothing,' and so on, as mentioned in Surat An-Nisa." Thereafter, Allah forbade the believers from uttering the word Ra`ina." `Abdur-Rahman bin Zayd bin Aslam also said similarly.
The extreme Enmity that the Disbelievers and the People of the Book have against Muslims
Allah said next (2:105),
مَّا يَوَدُّ الَّذِينَ كَفَرُواْ مِنْ أَهْلِ الْكِتَـبِ وَلاَ الْمُشْرِكِينَ أَن يُنَزَّلَ عَلَيْكُم مِّنْ خَيْرٍ مِّن رَّبِّكُمْ
(Neither those who disbelieve among the People of the Scripture (Jews and Christians) nor Al-Mushrikin (the idolaters), like that there should be sent down unto you any good from your Lord).
Allah described the deep enmity that the disbelieving polytheists and People of the Scripture, whom Allah warned against imitating, have against the believers, so that Muslims should sever all friendship with them. Also, Allah mentioned what He granted the believers of the perfect Law that He legislated for their Prophet Muhammad . Allah said,
وَاللَّهُ يَخْتَصُّ بِرَحْمَتِهِ مَن يَشَآءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ
(But Allah chooses for His mercy whom He wills. And Allah is the Owner of great bounty) (2:105).
Allah -Ta'ālā- mengajarkan kepada orang-orang mukmin agar memilih kata-kata yang baik dalam berbicara. Allah berfirman, “Wahai orang-orang yang beriman! Janganlah kamu mengucapkan kata-kata: Rā'inā," yang berarti: “Perhatikanlah keadaan kami”; karena orang-orang Yahudi memelesetkan kata-kata itu dan menggunakannya untuk berbicara kepada Nabi -ṣallallāhu 'alaihi wa sallam- tetapi dengan maksud yang buruk, yaitu "ru'ūnah (bodoh)". Sebab itu, Allah melarang penggunaan kata-kata itu demi menutup pintu tersebut dan memerintahkan kepada hamba-hamba-Nya agar menggunakan kata-kata lain sebagai gantinya, yaitu kata-kata “Unẓurnā” yang berarti: “Tunggulah, agar kami bisa mengerti apa yang engkau ucapkan”. Kata-kata ini memiliki makna yang sama dengan kata-kata sebelumnya tetapi tidak mengandung sesuatu yang terlarang. Orang-orang yang kafir kepada Allah itu akan mendapatkan azab yang sangat menyakitkan.
Allāh l'Altissimo guida i credenti a scegliere buone parole, dicendo loro: "O voi credenti! Non dite la parola: Raina, cioè "vienici incontro", perché gli Ebrei distorcono il suo significato quando parlano col Profeta ﴾Pace e benedizione di Allāh su di luiﷺ﴿, intendendo con essa corruzione e perversità ﴾si intende, con ciò, un comportamento disdicevole﴿; Allāh ha proibito questa parola, sigillando questa porta ﴾con ciò si intende che ha chiuso questo argomento﴿, e ordinò ai Suoi sudditi di dire invece: "Osservaci", poiché comprendiamo ciò che sta dicendo; questa parola conduce al giusto significato senza essere proibita. E coloro che non credono in Allāh subiranno una punizione incredibilimente dolorosa.
Among other perversities, some of the Jews invented a new mischief. When they presented themselves before the Holy Prophet ﷺ they would address him with the word Ra` ina رَاعِنَا ، which, in Arabic, means "be mindful of us", but is, in Hebrew, a curse. The latter is what they intended, but the Arabs, not knowing Hebrew, could not see the point, and some Muslims too, with the Arabic sense of the word in mind, began to address the Holy Prophet ﷺ in the same manner to the great glee of the Jews who had thus found a way of insulting him openly, and had even tricked the Muslims into joining them. In order to frustrate the design of the Jews, the Holy Qur'an commands the Muslims to use the word Unzurna انظُرْنَا instead of Ra'ina رَاعِنَا ، for the meanings of the two words are the same in Arabic. The verse also announces a dire punishment to the Jews for showing disrespect to the Holy Prophet ﷺ and for trying to be clever with him.
The verse describes the insolent Jews as Kafirin کافرون (infidels), which means that being intentionally disrespectful towards a prophet even in an indirect manner constitutes infidelity.
The verse shows that if a perfectly legitimate action on one's part provides room for others to commit illegitimate actions, even the legitimate action no longer remains lawful for one. For example, if a permissible action on the part of a scholar is likely to lead the ignorant into error and to induce them to do impermissible things, that permissible action will then become forbidden for him, provided that the action concerned is not essential according to the Shari'ah and is not included among its objects. The Holy Qur'an and the Hadith provide many instances of this nature. For example, before the advent of Islam the Quraysh قریش had, in rebuilding the Ka'bah کعبہ ، made certain modifications in the design set by Sayyidna Ibrahim (Abraham علیہ السلام). A hadith reports that the Holy Prophet ﷺ wished to demolish the present structure, and to build it again according to the Abrahamic pattern, but he did not do so, for such an action could have led ignorant people into misunderstanding and error.
In the vocabulary of the Principles of Islamic Jurisprudence, such injunctions are described as سدَ الذرایع : Sadd al-Dhara'i: "removing the means (to error) " and are accepted by all the jurists -- those of the Hanbali school being very particular about them. (Qurtubi)
Allah phán bảo những người có đức tin lựa chọn các ngôn từ khi nói chuyện với Thiên Sứ của Allah rằng họ chớ nói với Người bằng tiếng "Ra-'ina" có nghĩa là 'hãy lắng nghe chúng tôi" nhưng đồng thời cũng mang nghĩa khùng điên và ngu muội. Bởi vì người Do Thái thường bóp méo tiếng nói cũng như nội dung ý nghĩa nhằm để nhạo báng Thiên Sứ của Allah nên Allah cấm dùng tiếng nói mang những hàm ý xấu khi nói chuyện với Thiên Sứ của Allah để khỏi rơi vào hành vi xúc phạm Người, Ngài ra lệnh cho những người bề tôi có đức tin của Ngài hãy dùng tiếng Unzhurna (hãy đợi chúng tôi) để thay cho Ra-'ina bởi vì tiếng Unzhurna không mang hàm ý xấu nào khác ngoài nghĩa gốc của nó. Và những kẻ vô đức tin nơi Allah sẽ bị trừng phạt đau đớn.
Allah directs the believers to choose their words carefully, telling them not to say ‘rā‘inā’, meaning ‘look after us’ or ‘shepherd us’, when addressing the Prophet Muhammad (peace be upon him), because some of the Jews would mock what they said, twisting the words when addressing the Prophet (peace be upon him) themselves, corrupting its meaning to mean ‘foolish’ or ‘evil’. So, Allah told them not to use these words in order to prevent such mockery. He instructed them to say ‘unẓurnā’ instead, meaning ‘watch over us’, because the use of this word has no negative implications. Without doubt, the disbelievers in Allah will have a painful torment.
Nagtutuon si Allāh – pagkataas-taas Siya – sa mga mananampalataya tungo sa kagandahan ng pagpili ng mga pananalita, na nagsasabi sa kanila: "O mga sumampalataya, huwag kayong magsasabi ng pangungusap na: Magsaalang-alang ka sa amin," na nangangahulugang: "Magsaalang-alang ka sa mga kalagayan namin," dahil ang mga Hudyo ay pumipilipit [sa pagbigkas] nito at kumakausap gamit nito sa Propeta – basbasan siya ni Allāh at batiin ng kapayapaan – habang naglalayon sila gamit nito ng isang sirang kahulugan: ang katunggakan. Kaya sumaway si Allāh sa [paggamit ng] pangungusap na ito bilang pagtatakip sa usaping ito. Nag-utos Siya sa mga lingkod Niya na magsabi sila bilang kapalit rito ng: "Maghintay ka sa amin," na nangangahulugang: "Maghintay ka sa amin, makauunawa kami tungkol sa iyo ng sinasabi mo." Ito ay isang pangungusap na gumaganap sa [tamang] kahulugan nang walang pangingilagan. Ukol sa mga tagatangging sumampalataya kay Allāh ay isang pagdurusang nakasasakit at nagpapahapdi.
Al‑lah pide a los creyentes que pongan atención a las palabras que pronuncian y les dice: Creyentes, no digan ra’ina, es decir “considera nuestra situación”, ya que los judíos incurrieron en un juego de palabras al dirigirse al Profeta, utilizándolas en sentido figurado connotando frivolidad. Al‑lah prohíbe entonces utilizar este término y ordena a Sus servidores utilizar en su lugar el término ‘undhurna, es decir “espera a que comprendamos lo que nos dices”, ya que este segundo término expresa sin ambigüedad el sentido deseado. Aquellos que no crean en Al‑lah recibirán un castigo firme y doloroso.
The disbelievers, whether they are from the People of the Scripture or from among the idolaters, do not like that Allah should send down any good thing, big or small, to you. Through His mercy Allah favours whom He wills of His servants with prophethood, revelation and faith. Allah’s bounty is vast. No one in creation gets any good except that it is from Him, and it is from His bounty that He sent His Prophet and revealed His scripture to us.
Những người vô đức tin dù là dân Kinh sách hay những người thờ đa thần đều không thích điều tốt đẹp nào từ nơi Thượng Đế của các ngươi được ban xuống cho các ngươi dù nhiều hay ít. Tuy nhiên, Allah quyết định ban sứ mạng Nabi và lời mặc khải cũng như đức tin Iman cho bất kỳ ai Ngài muốn trong đám bề tôi của Ngài. Và Allah là Đấng có vô tận hồng ân vĩ đại, và việc vị Thiên Sứ được dựng lên và việc Kinh Sách được ban xuống đều là từ hồng phúc của Ngài.
Los incrédulos, aquellos que forman parte de la Gente del Libro y también los de otros pueblos, no desean que Al‑lah conceda a los musulmanes bien alguno. Sin embargo, Él es misericordioso y destina a quién Él elige de entre Sus siervos la revelación, la profecía y la fe. En efecto, Al‑lah es el poseedor de la gracia inmensa y nadie más que Él puede otorgar el bien, sabiendo que el envío de un Mensajero y la Revelación del Libro son una de las manifestaciones de Su gracia.
Orang-orang kafir siapa pun mereka, baik Ahli Kitab maupun orang-orang musyrik, tidak ingin jika Allah memberikan kebaikan dalam bentuk apa pun kepadamu, baik sedikit maupun banyak. Padahal, Allah memberikan rahmat-Nya berupa kenabian, wahyu dan iman kepada orang-orang yang dikehendaki-Nya. Allah adalah pemilik anugerah yang besar, maka tidak ada satu pun kebaikan yang diterima oleh makhluk kecuali berasal dari-Nya. Salah satu anugerah terbesar-Nya ialah mengutus rasul dan menurunkan kitab suci.
Quello che vorrebbero i miscredenti – chiunque essi siano: gente del Libro o idolatri – è che non scenda su di voi alcun bene da parte del vostro Dio, sia poco o molto; e Allāh riserva la grazia della Profezia, della Rivelazione e della Fede a chi vuole dei Suoi sudditi. E ad Allāh appartiene ogni grande merito. Nessuno dei Suoi sudditi può ottenere alcun bene che non provenga da Lui; e parte del Suo bene consiste nell'aver inviato il Messaggero e nell'aver rivelato il Libro.
The previous verse told us how the Jews behaved towards the Holy Prophet ﷺ ; the present verse speaks of their behaviour towards Muslims in general. Some of the Jews used to assure the Muslims of their sincerity towards them, and to pretend that they would very much have liked the Muslims to. have received from Allah religious doctrines and commandments superior to what they themselves had received, so that they too could accept them, but unfortunately Islam did not seem to be a better religion. The Holy Qur'an refutes their claim to be the well-wishers of the Muslims, and declares that the infidels, whether they be the Jews or the associators, are so jealous of Muslims that they can never like the idea of their receiving from Allah any kind of blessing whatsoever. Of course, this jealousy can do no harm to the Muslims, for Allah is Beneficent and All-Powerful, and can shower his special blessings on whomsoever He chooses.
These Jews used to make two claims -- firstly, that Judaism was a better religion than Islam; secondly, that they were the well-wishers of the Muslims. They could not establish the first of these claims on the basis of any valid argument, and it remained an empty assertion. Moreover, the difference between Islam and Judaism does not primarily depend on the question of one being better than the other. For, when something new comes to abrogate something older, the latter is automatically given up -- and Allah has sent Islam to abrogate all the earlier religions. The fact being so obvious, the Holy Qur'an says nothing in refutation of the first claim, and takes up only the second. The mushrikin مشرکین (associators) have been mentioned here along with the Jews for the sake of emphasis, and to point out that Jews cannot be the well-wishers of Muslims any more than mushrikin مشرکین can -- the two being alike in their hatred of Muslims.
Hindi iniibig ng mga tagatangging sumampalataya – maging alin man sila: mga May Kasulatan o mga tagapagtambal – na may ibaba sa inyo na alinmang mabuti mula sa Panginoon ninyo, marami man o kaunti, samantalang si Allāh ay nagtatangi ng awa Niya na pagkapropeta, pagkakasi, at pananampalataya, sa sinumang niloloob Niya kabilang sa mga lingkod Niya. Si Allāh ay may-ari ng kabutihang-loob na sukdulan, kaya walang kabutihang nakakamit ng isa sa mga nilikha malibang mula sa Kanya. Bahagi ng kabutihang-loob Niya ang pagpapadala sa Sugo at ang pagpapababa ng kasulatan.
The Muslims were told therefore to avoid ambiguous words, and to be quite clear in their speech; words with a derisive shade of meaning should be especially avoided. Furthermore, they were enjoined to pay close attention to what the Prophet said and to try to understand it on their own, without resorting to excessive questioning; receptiveness rather than obstinacy was to mark their attitude to his instructions. This was the way to gain faith, and it was the consolidation and strengthening of faith that was to be sought. The believers were also told not to be jealous of another person’s valuable possessions, for it was God Himself who had bestowed that particular blessing on His servant. God Himself decreed that the Prophet be the recipient of divine revelation. If one were earnest in seeking to learn from him, one could share in the blessing he received.
Les mécréants, qu’ils fassent partie des Gens du livre ou d’autres communautés, n’aiment pas que votre Seigneur révèle aux musulmans un bien grand ou petit. Or Allah est miséricordieux et destine à qui Il veut parmi Ses serviteurs la révélation, la prophétie et la foi. En effet, Allah est le Détenteur de l’immense grâce, et personne d’autre que Lui n’accorde le bien, sachant que l’envoi d’un Messager et la Révélation du Livre sont des manifestations de Sa grâce.
Kâfirler -Kitap ehli ya da müşrikler hepsi aynıdır- Rabbinizden sizlere ister az ister çok olsun hiç bir hayrın indirilmesinden hoşlanmazlar. Allah peygamberlik, vahiy ve iman gibi hususlarda dilediği kullarını rahmetiyle özel kılmıştır. Allah, çok büyük lütuf sahibidir. Yaratılmışlardan hiçbir kimse O'nun verdiğinin dışında bir hayra nail olamaz. Peygamberin gönderilmesi ve kitabın indirilmesi O'nun lütfundandır.
Nevjernici, bilo da su mnogobošci ili sljedbenici Knjige, ne vole da vam vaš Gospodar spusti bilo kakvo dobro, malo ili veliko, ali Allah Svoju milost daje onome kome On hoće, poput vjerovjesništva, Objave, vjerovanja. Allah je posjednik velikog dobra i svaki hajr kojeg neko postigne – od Allaha je. U Njegove darove spada i slanje poslanika i objavljivanje knjiga.
Uzvišeni Allah pojašnjava da kada dokine propis nekog kur'anskog ajeta, ili dokine učenje tog ajeta pa ga ljudi zaborave, On objavi drugi ajet koji je korisniji i kratkoročno i dugoročno, ili objavi njemu sličan ajet, shodno onome što iziskuje Njegovo apsolutno znanje i Njegova apsolutna mudrost. Ti, Vjerovjesniče, znaš da Allah sve može i da radi šta On hoće, i da sudi i određuje onako kako On hoće.
At first, Muslims used to pray with their faces turned towards the Baytul-Maqdis بیت المقدس at Jerusalem; later on, Allah commanded them to turn towards the Ka'bah کعبہ . Similarly, certain other injunctions were abrogated altogether, or replaced by others. This provided the Jews and some of the associators too with an occasion to taunt the Muslims, and to say that such changes were made by the Holy Prophet ﷺ himself and not by Allah. Their purpose was to sow the seed of doubt in the mind of the Muslims with regard to the Holy Qur'an being a book revealed by Allah. They used to argue that if everything that Allah revealed was good, as the Muslims affirmed, why should one injunction be re-placed by another? For, it would only mean that one of the two injunctions must be good, and the other evil, but no divine revelation can possibly be evil. Putting these two premises together, the Jews tried to draw the conclusion that the Holy Qur'an could not be a revealed book.
The present verse refutes this line of argument, and, in effect, points out that abrogation does not mean replacing good with evil, or vice versa, which should imply the possibility of the presence of evil in divine revelation, but that everything that Allah reveals to His prophets is good, and that what has been abrogated is good as much as what abrogated it.
The verse declares that if Allah chooses to abrogate an injunction contained in a certain verse, while retaining the verse itself as a part of the Holy Qur'an, or chooses to remove a verse from the memories of men altogether, there is nothing objectionable in it, for Allah alone knows the wisdom that lies in His choice, and He makes these changes for the good of men. In fact, He always sends another verse or injunction better than, or at least equal to, what He has abrogated. Allah being omnipotent and omniscient, He possesses the authority to change His commandments as He likes, and He also knows what is good for men at a particular time, and makes these changes according to this knowledge. Men have no friend or helper except Allah. As friend, Allah keeps their good in view while laying down injunctions. As helper, He protects those who obey His commandments against the hostility of their foes - but if the obedient are to receive blessings in the other world greater than the harm they have to suffer in this world, the apparent domination of their foes does not really matter.
What is Naskh? (Abrogation)
Verse 106 speaks of Allah abrogating certain verses, or making men forget certain others. The first phrase of the verse, thus covers all the possible forms in which a verse of the Qur'an can be abrogated. The Arabic word in the text is Naskh نسخ ،. which has two lexical meanings - - (1) to write, and (2) to abolish, to repeal. According to the consensus of all the commentators, the word has been employed in this verse in the second sense -- that is, the repeal or abrogation of an injunction. So, in the terminology of the Holy Qur'an and the Hadith, Naskh (نسخ) signifies the promulgation of an injunction in place of another --whether the later injunction merely consists in the repeal of the earlier or, substitutes a new regulation in its place.
The other form of Naskh نسخ mentioned in this verse is that sometimes Allah made the Holy Prophet and the blessed Companions forget a certain verse altogether. The commentators have cited several instances of this kind of Naskh نسخ ، and the purpose in such cases has usually been to repeal a certain regulation.
The kinds of abrogation
Making laws and repealing them to promulgate new ones in their stead is a regular and well-known practice in human governments and institutions. But in the case of man-made laws abrogation takes place sometimes because the law-makers do not understand the situation properly while making a certain law, and have to change it when they realize their mistakes, and sometimes because when a law is promulgated, it is in accord with the prevailing situation, but when quite unforeseen changes alter the situation, the law too has to be changed. But these two forms of abrogation are out of the question in the case of divine injunctions.
There is, however, a third form too. The lawmaker makes a law, knowing fully well that the circumstances are going to change in such a way that the law will no longer be suitable for the new situation; so, when the situation changes as he already knew, he changes the law too, and promulgates a new one which he had thought of at the very start. For example, a physician prescribes a medicine for a patient in view of his present conditions, but he knows that when the patient has been using it for two days, his condition will change and require a new medicine -- with this realization, he prescribes a medicine suitable for that day, but two days later, when circumstances have changed, he prescribes a new one. The physician can easily give the patient written instructions for the whole course of the treatment, with all the changes in the medicines duly indicated. But this would be putting too much burden on the already feeble patient, and there would also be the danger of some harm through a possible error or misunderstanding.
This is the only form of abrogation which can occur, and has been occurring iri divine injunctions and in divine books. Every new Shari'ah and every new revealed Book has been abrogating many injunctions of the earlier Shari'ah and of the earlier Book. Similarly, within the same Shari'ah, too, it has always happened that a certain law was in force for a time, but Divine Wisdom chose to abrogate it and to promulgate another in its place. Ahadith reported by Muslim says: لم تکن نبوۃ قط الا تناسخت : "There has never been a prophethood which did not abrogate some injunctions." This is a principle which it should not be difficult to understand. It was only some malicious and ignorant Jews who confused the divine abrogation of injunctions with the two forms of the repeal of man-made laws, and began, in their impudence, to taunt the Holy Prophet ﷺ - in reply to which, as we have said, these two verses were revealed. (Ibn Jar~r, Ibn Kathir etc.)
As for the Muslims, it was probably in their desire to avoid giving occasion to the enemies of Islam for such taunts that some from among the Mu` tazilah tried to explain away the whole question of Naskh نسخ . Logically speaking, there is a possibility -- so ran their argument -- of abrogation in the case of divine injunctions, and the possibility cannot be denied on any rational ground, but abrogation has not actually occurred in the Holy Qur'an, and there is no verse in the Holy Book which abrogates another (Nasikh ناسخ ) and no verse which has been abrogated (Mansukh منسوخ ). This view is attributed to Abu Muslim al-Isfahani, but the ` Ulama' in general have always rejected this opinion, and refuted the argument. Thus, we read in "Ruh al-Ma` ani":
واتفقت اھل الشرایٔع علی جواز النسخ و وقوعہ وخالفت الییھود غیر العیسویّہ فی جو ازہ وقالوا : یمتنع عقلاً وابو مسلم الاصفہانی فی وقوعہ فقال :إنہ و إن جاز عقلاً لکنہ لم یقع
The people belonging to all the Shari'ahs are unanimous in accepting the validity of abrogation and its actual occurrence both. Only the Jews -- with the exception of their ` Isawiyyah عیسویّہ sect have denied the possibility of abrogation, and Abu Muslim al-Isfahani (رح) has denied its occurrence, for he says that it is rationally possible, but has not actually taken place."
Imam al-Qurtubi (رح) says:
معرفتہ ھذا الباب أکیدہ و فایدتہ عظیمۃ لا تستغی عن معرفتہ العلماء ولا ینکرہ الا الجھلہ الاغبیاء
"It is essential to understand the question of abrogation, and great benefits flow from such an understanding, which no scholar can dispense with, and no one can deny abrogation except the ignorant and the dull-headed."
In this connection, al-Qurtubi has related a very illuminating incident. The fourth Khalifah Sayyidna ` Ali ؓ ، saw a man preaching in the mosque. He asked the people what the man was doing. On being told that he was preaching, the blessed Khalifah said: "He is not doing anything of the sort, but only announcing to the people that he is such and such a man and the son of such and such, and asking them to recognize and remember him." Calling the man to his side, he asked: "Do you know the injunctions which have been abrogated and those which have abrogated the earlier ones?" When he confessed that he did not, the Khalifah turned him out of the mosque, and ordered him never to preach there.
It is not feasible to cite here all the sayings of the blessed Companions and their immediate Successors (Tabi` in تابعین) which affirm the actual occurrence of abrogation in the case of injunctions laid down by the Holy Qur'an and the Hadith. Some of these have been quoted, along with the evidence for the authenticity of the reports, in the commentaries of Ibn Jarir and Ibn Kathir etc. and in "Al-Durr al-Manthur". As for the reports less strongly authenticated, they are just innumerable. That is why there has always been a total consensus of the ` Ulama' on the question of Naskh, except for Abu Muslim al-Isfahani and a few others from among the Mu'tazilah who have denied the actual occurrence of abrogation -- but Imam Razi has, in his commentary, exposed in detail the hollowness of their opinion.
The terminology of the Naskh
It is also essential to keep in mind a certain distinction in the use of the word Naskh as a technical term of the Shari'ah. The technical sense of the word implies changing an injunction, and replacing one injunction by another. Now, this change may consist in repealing an injunction altogether and replacing it by another (for example, fixing the Ka'bah as the Qiblah قبلہ۔- the direction towards which Muslims turn in their prayers -- instead of the Baytul-Maqdis بیت المقدس ); the change may equally consist in retaining an injunction but adding certain condition and provisions to it. The ` Ulama' of the early period of Islam have used the word Naskh in this general and comprehensive sense which includes the total repeal of an injunction as well as a partial change in an injunction with the addition of certain conditions, provisions or exceptions. That is why the ` Ulama' of the earlier period have indicated some five hundred verses of the Holy Qur'an which, according to them, have been abrogated.
But, according to the ` Ulama' of a later period, only that change is to be called a Naskh which cannot in any way be brought into consonance with an earlier injunction. Obviously, this approach greatly reduces the number of abrogated verses. For example, there are, according to al-Suyuti السیوتی ، only twenty such verses.
Later on, Shah Waliyyullah ولیُ اللہ ، seeking to bring the abrogated injunctions in consonance with the earlier injunctions, reduced the number of abrogated verses to only five -- these being the cases where later injunctions could not be made to correspond with the earlier ones without far-fetched interpretations. This effort is highly commendable, because the basic postulate behind an injunction is its permanence, while abrogation goes against this postulate, and hence it is not proper to posit abrogation in a verse laying down an injunction which can, in some justifiable manner, be shown to be still valid.
But this effort to reduce the number of abrogated verses does not, and cannot in the least imply28 that the presence of abrogation is in any way -- may Allah forgive us for reproducing a blasphemy -- a shortcoming or defect in the Holy Qur'an or Islam, that the ` Ulama' have for the last fourteen hundred years been trying to remove it, that the ultimate inspiration came to Shah Waliyyullah whose extraordinary achievement lies in having reduced the number of abrogated verses to five, and that now one may wait for a few geniuses who would bring the number down to zero.
28-As the 'modernists' have been all too impatient to believe.
To adopt such an approach towards the question of "Naskh" is no service to Islam or to the Holy Qur'an, 29 nor can it obliterate the profound investigations into truth of the matter made by the blessed Companions, their Successors, and the ` Ulama' of the generations that followed them during the last fourteen hundred years, nor can it stop the recriminations of the enemies of Islam. In fact, all it would do is to furnish a weapon to the present-day traducers of Islam and those who wish to rebel against Islam, who would now be saying that what the ` Ulama' of the Islamic Ummah have been maintaining on the subject for the last fourteen hundred years has finally proved to be wrong. May Allah forbid such a thing! If this door is opened, it would let in all kinds of disorders, and all the injunctions of the Shari'ah would come under suspicion. Then, is there any guarantee that the results of this "modernistic" research would not turn out to be wrong tomorrow!
29-To which pretends the whole tribe of self-styled scholars, researchers, "experts in Islamic studies" and "revivificateurs of Islam."
We have come across certain recent writings in which an attempt has been made to revive the argument of Abu Muslim al-Isfahani.
Such writers begin with the assumption that the Arabic word Ma in verse 106 is not a relative or adverbial pronoun signifying "whenever", or "whichever" but a conjunction implying "ifـ” that introduces a conditional clause; so, they translate the first phrase of the verse not as "whichever verse We abrogate", but as "if We abrogate a verse", and say that the statement pertains to a supposition or to an imaginary situation as do the phrases beginning with the Arabic word Law (لَو : if) -- for example: لَوْ كَانَ فِيهِمَا آلِهَة : "If there were in the sky and the earth another god beside Allah" (21:22) or إِن كَانَ لِلرَّحْمَـٰنِ وَلَدٌ "If the All-Merciful had a son" (43:81).
On this basis, they argue that abrogation is possible, but has never actually occurred. Such writers, we are afraid, do not show an intimate knowledge of Arabic grammar, for there is a great deal of difference between a condition suggested by the word Ma ما and the imaginary situation introduced by the conjunction Law. Moreover, it is on the basis of this verse itself that the blessed Companions have affirmed the occurrence of abrogation, and have even cited many instances. So have their Successors and all authentic Commentators. In view of such unanimity, the new-fangled interpretation cannot be acceptable. Even Shah Waliyyullah, in reducing the number of abrogated verses, has never thought of denying the fact of abrogation. In short, all the authentic and authoritative ` Ulama', from the days of the blessed Companions down . to our own day, have always affirmed not only the possibility, but also the actual occurrence of abrogation. This has been the position of all the ` Ulama' of Deoband دیوبند too, without any exception.
The injunctions with regard to abrogation are too many and too intricate to be discussed here -- they properly belong to the books on the Principles of Jurisprudence.
Allah Teâlâ Kur'an'daki bir ayetin hükmünü ya da lafzını kaldırıp da insanlar onu unuttuğunda, Allah -Subhanehu ve Teâlâ- hemen ya da daha sonra insanlar için daha faydalı olanını yahut onun benzerini gönderir. Bu Allah'ın ilmi ve hikmeti ile gerçekleşir. -Ey Peygamber!- Allah'ın her şeye kadir olduğunu sen biliyorsun. O dilediğini yapar ve istediği ile hükmeder.
The Meaning of Naskh
Ibn Abi Talhah said that Ibn `Abbas said that,
مَا نَنسَخْ مِنْ ءَايَةٍ
(Whatever a verse (revelation) do Nansakh) means, "Whatever an Ayah We abrogate." Also, Ibn Jurayj said that Mujahid said that,
مَا نَنسَخْ مِنْ ءَايَةٍ
(Whatever a verse (revelation) do Nansakh) means, "Whatever an Ayah We erase." Also, Ibn Abi Najih said that Mujahid said that,
مَا نَنسَخْ مِنْ ءَايَةٍ
(Whatever a verse (revelation) do Nansakh) means, "We keep the words, but change the meaning." He related these words to the companions of `Abdullah bin Mas`ud. Ibn Abi Hatim said that similar statements were mentioned by Abu Al-`Aliyah and Muhammad bin Ka`b Al-Qurazi. Also As-Suddi said that,
مَا نَنسَخْ مِنْ ءَايَةٍ
(Whatever a verse (revelation) do Nansakh) means, "We erase it." Further, Ibn Abi Hatim said that it means, "Erase and raise it, such as erasing the following wordings (from the Qur'an), `The married adulterer and the married adulteress: stone them to death,' and, `If the son of Adam had two valleys of gold, he would seek a third."'
Ibn Jarir stated that,
مَا نَنسَخْ مِنْ ءَايَةٍ
(Whatever a verse (revelation) do Nansakh) means, "Whatever ruling we repeal in an Ayah by making the allowed unlawful and the unlawful allowed." The Nasakh only occurs with commandments, prohibitions, permissions, and so forth. As for stories, they do not undergo Nasakh. The word, `Nasakh' literally means, `to copy a book'. The meaning of Nasakh in the case of commandments is removing the commandment and replacing it by another. And whether the Nasakh involves the wordings, the ruling or both, it is still called Nasakh.
Allah said next,
أَوْ نُنسِهَا
(or Nunsiha (cause it to be forgotten)). `Ali bin Abi Talhah said that Ibn `Abbas said that,
مَا نَنسَخْ مِنْ ءَايَةٍ أَوْ نُنسِهَا
(Whatever a verse (revelation) do Nansakh or Nunsiha) means, "Whatever Ayah We repeal or uphold without change." Also, Mujahid said that the companions of Ibn Mas`ud (who read this word Nansa'ha) said that it means, "We uphold its wording and change its ruling." Further, `Ubayd bin `Umayr, Mujahid and `Ata' said, `Nansa'ha' means, "We delay it (i.e., do not abrogate it)." Further, `Atiyyah Al-`Awfi said that the Ayah means, "We delay repealing it." This is the same Tafsir provided by As-Suddi and Ar-Rabi` bin Anas. `Abdur-Razzaq said that Ma`mar said that Qatadah said about Allah's statement,
مَا نَنسَخْ مِنْ ءَايَةٍ أَوْ نُنسِهَا
(Whatever a verse (revelation) do We abrogate or cause to be forgotten) "Allah made His Prophet forget what He willed and He abrogated what He will."
Allah's said,
نَأْتِ بِخَيْرٍ مِّنْهَا أَوْ مِثْلِهَا
(We bring a better one or similar to it), better, relates to the benefit provided for the one it addresses, as reported from `Ali bin Abi Talhah that Ibn `Abbas said,
نَأْتِ بِخَيْرٍ مِّنْهَا
(We bring a better one) means, "We bring forth a more beneficial ruling, that is also easier for you." Also, As-Suddi said that,
نَأْتِ بِخَيْرٍ مِّنْهَا أَوْ مِثْلِهَا
(We bring a better one or similar to it) means, "We bring forth a better Ayah, or similar to that which was repealed." Qatadah also said that,
نَأْتِ بِخَيْرٍ مِّنْهَا أَوْ مِثْلِهَا
(We bring a better one or similar to it) means, "We replace it by an Ayah more facilitating, permitting, commanding, or prohibiting."
Naskh occurs even though the Jews deny it
Allah said,
مَا نَنسَخْ مِنْ ءَايَةٍ أَوْ نُنسِهَا نَأْتِ بِخَيْرٍ مِّنْهَا أَوْ مِثْلِهَا أَلَمْ تَعْلَمْ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ - أَلَمْ تَعْلَمْ أَنَّ اللَّهَ لَهُ مُلْكُ السَّمَـوَتِ وَالأَرْضِ وَمَا لَكُم مِّن دُونِ اللَّهِ مِن وَلِيٍّ وَلاَ نَصِيرٍ
(Know you not that Allah is Able to do all things Know you not that it is Allah to Whom belongs the dominion of the heavens and the earth And besides Allah you have neither any Wali (protector or guardian) nor any helper).
Allah directed His servants to the fact that He alone is the Owner of His creatures and that He does with them as He wills. Indeed, His is the supreme authority and all creation is His, and just as He created them as He wills, He brings happiness to whom He wills, misery to whom He wills, health to whom He wills and ailment to whom He wills. He also brings success to whom He wills and failure to whom He wills. He judges between His servants as He wills, allows what He wills and disallows what He wills. He decides what He wills, there is no opponent for His judgment, and no one can question Him about what He does, while they shall be questioned. He tests His servants and their obedience to His Messengers by the Naskh. He commands a matter containing a benefit which He knows of, and then He out of His wisdom, prohibits it. Hence, perfect obedience is realized by adhering to His commands, following His Messengers, believing in what ever they convey, implementing their commands and avoiding what they prohibit.
The statements of Allah here contain tremendous benefit, prove that the Jews are disbelievers and refute their claim that Naskh does not occur, may Allah curse the Jews. In ignorance and arrogance they claimed that the sound mind stipulates that Naskh does not occur. Some of them falsely claimed that there are divine texts that dismiss the possibility that Naskh occurred.
Imam Abu Ja`far bin Jarir said, "The Ayah means, `Do you not know, O Muhammad, that I alone own the heavens and the earth and that I decide whatever I will in them I forbid whatever I will, change and repeal whatever I will of My previous rulings, whenever I will. I also uphold whatever I will."
Ibn Jarir then said, "Although Allah directed His statement indicating His greatness towards His Prophet , He also rejected the lies of the Jews who denied that the rulings of the Torah could undergo Naskh. The Jews also denied the prophethood of Jesus and Muhammad ﷺ, because of their dislike for what they brought from Allah, such as changing some rulings of the Torah, as Allah commanded. Allah thus proclaimed to the Jews that He owns the heavens and earth and also all authority in them. Further, the subjects in Allah's kingdom are His creation, and they are required to hear and obey His commands and prohibitions. Allah has full authority to command the creation as He wills, forbidding them from what He wills, abrogate what He wills, uphold what He wills, and decide whatever commandments and prohibitions He wills."
I (Ibn Kathir) say that the Jews' dismissal of the occurrence of the Naskh is only a case of their disbelief and rebellion. The sound mind does not deny that there could be a Naskh in Allah's commandments, for He decides what He wills, just as He does what He wills. Further, Naskh occurred in previous Books and Law. For instance, Allah allowed Adam to marry his daughters to his sons and then later forbade this practice. Allah also allowed Nuh to eat from all kinds of animals after they left the ark, then prohibited eating some types of foods. Further, marrying two sisters to one man was allowed for Israel and his children, but Allah prohibited this practice later in the Torah. Allah commanded Abraham to slaughter his son, then repealed that command before it was implemented. Also, Allah commanded the Children of Israel to kill those who worshipped the calf and then repealed that command, so that the Children of Israel were not all exterminated. There are many other instances that the Jews admit have occurred, yet they ignore them. Also, it is a well-known fact that their Books foretold about Muhammad ﷺ and contained the command to follow him. These texts, in their Books, indicate that the Jews were required to follow the Prophet Muhammad ﷺ and that no good deed would be accepted from them, unless it conformed to Muhammad's ﷺ Law. The Prophet brought another Book, - the Qur'an -, which is the last revelation from Allah.
Allah -Ta'ālā- menjelaskan bahwa ketika mencabut hukum yang tercantum di dalam ayat Al-Qur`ān atau mencabut lafalnya sehingga dilupakan oleh manusia, maka Allah -Subḥānahu- mendatangkan hukum atau ayat yang lebih bermanfaat di dunia dan di akhirat, atau yang setara dengannya. Hal itu dilakukan dengan pengetahuan dan kebijaksanaan Allah. Adapun engkau -wahai Nabi- mengetahui bahwa Allah Mahakuasa atas segala sesuatu, sehingga Dia dapat melakukan apa saja yang Dia kehendaki dan memutuskan apa saja yang Dia inginkan.
Allah makes it clear that whenever He removes the ruling of a verse or some words from the Qur’ān, so that people forget them, He replaces them with something more beneficial for the immediate moment or for later, or with what is similar. Such cases occur because of Allah’s wisdom and knowledge. You know, O Prophet, that Allah has power over all things. He does as He wills, and rules as He wishes.
Allāh Onnipotente chiarisce, in verità, che, quando Egli desidera rimuovere una regola o cambiare il significato di uno qualsiasi dei versetti del Corano, Egli induce la gente a dimenticarlo; in verità, gloria Sua, ne aggiunge, prima o poi, uno nuovo e migliore, oppure uno simile al precedente. Allāh fa ciò che vuole e decide ciò che vuole, e ciò tramite la Sua Sapienza e la Sua Volontà. E ne sei consapevole, o Profeta. In verità, Allāh è Onnisciente: Fa ciò che vuole e decide ciò che vuole.
Allah cho biết rằng việc Ngài xóa bỏ một điều luật nào trong câu Kinh Qur'an hoặc xóa bỏ lời câu Kinh và làm cho con người quên đi câu Kinh đó thì chắc chắn Ngài sẽ mang đến một câu Kinh khác hoặc một giáo lý khác tốt đẹp hơn cho đời này và Đời Sau hoặc Ngài sẽ mang đến một câu Kinh có giá trị ngang bằng với câu Kinh cũ. Tất cả đều do kiến thức vô hạn và sự anh minh tuyệt đối của Allah, và Ngươi (Muhammad) chẳng lẽ không biết rằng Allah là Đấng Toàn Năng trên tất cả mọi sự việc, Ngài muốn làm gì tùy ý Ngài và Ngài quyết định điều gì tùy ý Ngài hay sao?.
En esta aleya Al‑lah explica que cuando Él abroga (nasaja) una sentencia mencionada en una aleya del Corán, o bien las palabras de la aleya en cuestión, y las personas olvidan dicha aleya, Él ofrece posteriormente una aleya tan o más beneficiosa que la anterior. Esto es así porque Al‑lah es sabio y perfecto conocedor de todas las cosas y tú sabes, Profeta, que Al‑lah es Todopoderoso: Él hace y decide según Su voluntad.
"Ayat mana saja yang Kami nasakhkan, atau Kami jadikan (manusia) lupa
kepadanya, Kami datangkan yang lebih baik dari-padanya atau yang sebanding dengannya. Tidakkah
kamu menge-tahui bahwa Allah Mahakuasa atas segala sesuatu? Tidakkah kamu mengetahui bahwa
kerajaan langit dan bumi adalah kepu-nyaan Allah? Dan tiada seorang pelindung maupun seorang
peno-long pun bagimu selain Allah." (Al-Baqarah: 106-107).
(106) Nasakh (mengganti dan menghapus) bermakna
me-mindahkan, maka hakikat dari nasakh itu adalah memindahkan seorang mukallaf dari suatu hukum
syariat kepada hukum syariat yang lain atau bahkan digugurkan. Hukum nasakh ini diingkari oleh
orang-orang Yahudi bahkan mereka mengira bahwa hal itu tidak boleh, padahal telah disebutkan
dalam kitab mereka Taurat. Oleh karena itu, pengingkaran mereka terhadapnya merupakan kekufuran
dan hawa nafsu belaka, dan Allah mengabarkan ten-tang hikmahNya dalam nasakh tersebut dan
bahwasanya tidaklah dinasakh, ﴾ مِنۡ ءَايَةٍ أَوۡ نُنسِهَا ﴿ "ayat mana saja, atau Kami jadikan (manusia) lupa kepadanya," maksudnya Kami jadikan manusia melupakannya dan Kami menghilangkannya dari hati mereka, ﴾
نَأۡتِ بِخَيۡرٖ مِّنۡهَآ ﴿ "Kami datangkan yang lebih baik darinya" dan lebih berguna bagi kalian, ﴾
أَوۡ مِثۡلِهَآۗ ﴿ "atau sebanding dengannya." Maka ayat ini menunjukkan bahwa yang menasakh tidak akan menjadi maslahat yang lebih kecil daripada yang dinasakh, karena karunia Allah تعالى itu selalu bertambah, khususnya terhadap umat ini yang telah Dia mudahkan urusan agamanya dengan semudah-mudahnya, dan Dia mengabar-kan bahwa siapa yang menghina nasakh, maka sesungguhnya dia telah menghina kerajaan dan KuasaNya. Allah berfirman,﴾
أَلَمۡ تَعۡلَمۡ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٌ ﴿ "Tidakkah kamu mengetahui bahwa
Allah Mahakuasa atas segala sesuatu?"
(107) ﴾ أَلَمۡ تَعۡلَمۡ أَنَّ ٱللَّهَ لَهُۥ مُلۡكُ ٱلسَّمَٰوَٰتِ
وَٱلۡأَرۡضِۗ ﴿ "Tidakkah kamu menge-tahui bahwa kerajaan langit dan bumi adalah kepunyaan
Allah?" Apabila Dia adalah Raja kalian Yang memerintah kalian sebagai perintah Raja Yang Pemurah
lagi Pengasih dalam ketetapan-ketetapanNya, perintah-perintahNya, larangan-laranganNya,
sebagaimana tidak ada halangan bagiNya dalam menakdirkan sesuatu yang ditakdir-kanNya, maka
tidak ada pula yang menghalangiNya dalam segala yang ditetapkanNya tentang hukum-hukum syariat
bagi hamba-hambaNya. Maka seorang hamba telah diatur dan disiapkan untuk tunduk di bawah
perintah-perintah Tuhannya, baik agama maupun hal-hal yang telah ditentukan, maka kenapa dia
menolak? Allah juga pelindung bagi hambaNya dan penolong mereka, Dia menjadi Pelindung mereka
dalam memperoleh hal-hal yang ber-guna bagi mereka, menolong mereka dalam menjauhkan mereka dari
hal-hal yang mudarat, maka di antara perlindungan Allah terhadap mereka adalah Dia mensyariatkan
bagi mereka hukum-hukum yang didasarkan oleh hikmah dan kasih sayangNya kepada mereka.
Barangsiapa yang memperhatikan nasakh yang terjadi dalam al-Qur`an dan as-Sunnah, niscaya dia
akan mengetahui hikmah-hikmah Allah, kasih sayangNya terhadap hamba-hambaNya, dan membawa mereka
kepada kemaslahatan tanpa mereka sadari akan kemurahanNya.
Dans ce verset, Allah explique que lorsqu’Il abroge (du verbe nasakha/yansakhu) un jugement mentionné dans un verset du Coran ou bien les mots du verset en question et que les gens oublient ce verset, Il apporte immédiatement ou postérieurement, un verset plus bénéfique encore ou tout aussi bénéfique. Ceci parce qu’Allah est sage et parfaitement connaisseur des choses et tu sais, ô Prophète, qu’Allah est Tout-puissant: Il fait et décide ce qu’Il veut.
106- Biz bir âyeti nesheder veya unutturursak ya ondan daha hayırlısını ya da onun benzerini
getiririz. Bilmez misin ki Allah her şeye kâdirdir.
107- Bilmez misin ki göklerin ve yerin mülkü Allah’ındır? Allah’tan başka hiçbir dostunuz ve
hiçbir yardımcınız da yoktur.
106. Nesh, nakletmek, aktarmak demektir. Neshin gerçek mahiyeti, mükelleflerin, muhatap
oldukları meşru bir hükümden başka hükme nakledilmeleri yahut da o hükmün düşürülmesidir.
Yahudiler neshi inkâr ediyor, neshin caiz olmadığını iddia ediyorlardı. Hâlbuki nesh ellerinde
bulunan Tevrat’ta da zikredilmiştir. Buna göre neshi inkâr etmeleri katıksız bir küfür ve
hevâdan ibaretti. İşte bu yüzden Yüce Allah neshin hikmetini haber vererek şöyle buyurmaktadır:“Biz bir âyeti nesheder veya unutturursak” yani onu kullara unutturup
kalplerinden silecek olursak, “ya ondan daha hayırlısını” ve sizin için
daha faydalısını “veya onun benzerini getiririz.” Bu, neshin sizin için
en azından maslahat itibari ile birinci hükümden daha aşağıda olmayacağını göstermektedir. Çünkü
Yüce Allah’ın özellikle bu ümmet üzerindeki lütfu devamlı artış halindedir. O bu ümmete dinini
son derece kolaylaştırmıştır. Yüce Allah neshe dil uzatan kimselerin aslında Yüce Allah’ın hükümranlığına ve kudretine de dil uzatmış olacağını haber vererek şöyle buyurmaktadır:“Bilmez misin ki Allah her şeye kâdirdir.”
107. “Bilmez misin ki göklerin ve yerin mülkü Allah’ındır?” O sizin
mutlak mâlikiniz olduğuna göre, son derece şefkatli ve merhametli bir mâlikin egemenlik
sahasında tasarrufta bulunduğu gibi O da sizin üzerinizde kaderiyle, emirleri ve yasakları ile
tasarruf eder. O’nun kulları hakkındaki çeşitli takdirlerinde kudreti için herhangi bir sınır
söz konusu olmadığı gibi, kulları için teşri buyurduğu hükümlerde de kendisine itiraz olunamaz.
Çünkü kul Rabb’inin dinî ve kaderî emirleri altında altındadır, onlara boyun eğmek durumundadır.
O halde kul kim oluyor ki, itiraz etsin? Aynı şekilde O, kullarının gerçek dostu ve
yardımcısıdır. Menfaatlerinin elde edilmesinde onların dostu olduğu gibi, zarar verecek şeylerin
bertaraf edilmesinde de onlara yardımcı olur. Allah’ın kullarının velisi, gerçek dostu olmasının
bir göstergesi de onlara olan rahmetinin ve hikmetinin gerektirdiği hükümleri onlar için teşrî’
buyurmasıdır. Kur’ân ve Sünnetteki nesh üzerinde dikkatle düşünen bir kimse bu yolla Allah’ın
hikmetini, kullarına olan rahmetini ve onların fark edemeyecekleri bir şekilde lütfuyla yararlı
olan şeyleri onlara nasıl ulaştırdığını görür.
Naglilinaw si Allāh – pagkataas-taas Siya – na kapag nag-aalis Siya ng kahatulan ng isang talata mula sa Qur'ān o nag-aalis Siya ng isang pananalita nito at nalilimutan ito ng mga tao, tunay na Siya – kaluwalhatian sa Kanya – ay nagdudulot ng higit na kapaki-pakinabang kaysa rito nang maaga o huli, o ng nakatutulad dito. Iyon ay ayon sa kaalaman ni Allāh at karunungan Niya. Ikaw ay nakaaalam, O Propeta, na si Allāh sa bawat bagay ay May-kakayahan, kaya gumagawa Siya ng niloob Niya at humahatol Siya ng ninanais Niya.
Nalaman mo nga – o Propeta – na si Allāh ay ang naghahari sa mga langit at lupa. Humahatol Siya ng anumang ninanais Niya kaya nag-uutos Siya sa mga lingkod Niya ng anumang niloob Niya, sumasaway Siya sa kanila sa anumang niloob Niya, nagpapasya Siya ng batas na niloob Niya, at nagpapawalang-bisa Siya ng anumang niloob Niya. Walang ukol sa inyo matapos kay Allāh na anumang katangkilik na tatangkilik sa mga nauukol sa inyo, ni mapag-adya na magtataboy palayo sa inyo ng kapinsalaan, bagkus si Allāh ay ang katangkilik ng lahat ng iyon at ang nakakakaya niyon.
ô Prophète, tu sais qu’Allah est le Possesseur des Cieux (`as-samâwâtu, pluriel de `as-samâ`u) et de la Terre (`al-`arđu) et qu’Il décide ce qu’Il veut. Il ordonne à Ses serviteurs ce qu’Il veut et leur défend ce qu’Il veut. De même, Il consolide et abroge ce qu’Il veut de la religion. Nul allié (waliyyun) et nul secoureur (naşîrun) ne peuvent vous protéger et éloigner de vous les maux, en dehors d’Allah. Allah seul se charge de les éloigner et en est capable.
Engkau -wahai Nabi- telah mengetahui bahwa Allah adalah pemilik langit dan bumi dan memutuskan apa saja yang Dia inginkan, sehingga Dia memerintahkan apa saja dan melarang apa saja kepada hamba-hamba-Nya. Dia juga yang menetapkan dan menghapus apa saja dari syariat agama-Nya. Kalian tidak mempunyai pengurus selain Allah yang dapat mengurus urusan kalian dan tidak mempunyai penolong selain Dia yang dapat melindungi kalian dari marabahaya. Allahlah Yang Maha Mengurus dan Mahakuasa atas semuanya.
-Ey Peygamber!- Şüphesiz ki yerlerin ve göklerin malikinin Allah olduğunu, dilediği gibi hükmettiğini bilmektesin. O kullarına dilediğini emreder ve dilediğini de yasaklar. Dinde dilediğini belirler ve dilediğini nesheder. Allah'tan başka sizin işlerinizi üstlenecek bir dostunuz yoktur, sizden zararı def edecek bir yardımcınız da yoktur. Bilakis Allah bunların hepsinin velisi (işin icrasını yüklenen) ve bunları yapmaya kadir olandır.
Ti znaš, o Vjerovjesniče, da Allah posjeduje nebesa i Zemlju, sudi onako kako hoće i upravlja onako kako hoće, naređuje Svojim robovima ono što On hoće i zabranjuje im ono što hoće. On utvrđuje propise koje hoće i dokida propise koje hoće. Vi nemate zaštitnika mimo Allaha koji o vama vodi računa, niti mimo Njega imate pomagača koji od vas odagnava štetu. Allah Jedini sve to radi i sve to može.
Này hỡi Nabi Muhammad! Chắc chắn Ngươi biết rõ rằng Allah là Đấng Chủ Tể của các tầng trời và trái đất, Ngài muốn quyết định điều gì tùy ý Ngài, ra lệnh bất cứ điều gì tùy ý Ngài, Ngài cấm điều gì Ngài muốn và ban hành điều luật nào Ngài muốn, Ngài xóa bỏ điều gì Ngài không thích và giữ lại điều gì Ngài hài lòng, không ai có quyền can thiệp, chỉ một mình Ngài duy nhất có toàn quyền và toàn năng trên tất cả mọi thứ.
You know, O Prophet, that everything in the heavens and the earth belongs to Allah, and that He rules as He wills. He instructs His servants as He wills, and forbids them from doing what He wills, establishing the sacred law as He wishes, and abolishing what He wishes. Your only protector is Allah, Who will take care of you, and you have no other helper to protect you from harm. Allah is the protector and guardian of all, and has power over everything.
Profeta, tú sabes que a Al‑lah pertenecen los cielos y la Tierra, y Él decide según Su criterio. Él imparte las órdenes que desea a Sus servidores y los protege según Su voluntad. Él consolida o abroga aquello que desea dentro de la religión. Ningún aliado ni socorredor puede protegerte ni alejarte del mal, solo Al‑lah. Solo Él se encarga de alejar el mal. Solo Él es capaz.
Sei consapevole – O Profeta – che in verità Allāh è Detentore dei cieli e della terra. Egli decide ciò che vuole e ordina ai Suoi sudditi ciò che desidera, e vieta loro ciò che vuole, e decide, riguardo la Shariah, ciò che vuole, e aggiunge o toglie ciò che vuole, e non avete ,all'infuori di Allāh, nessuno che si occupi dei vostri affari, né un sostenitore che vi allontani dal male; piuttosto, Allāh è il sostenitore in tutto ciò, ed Egli è l'Onnipotente.
O believers, it is not right for you to question your Prophet, resisting and quarrelling with the revelation as the people of Moses questioned their prophet before, like when they said, ‘Show us Allah openly’ [ Sūrah Al-Nisā’: 153]. Whoever exchanges faith for disbelief has lost the balanced way, the right path.
-Ey Müminler!- Peygamberinize -karşı çıkmak ve inat için- sormak sizin işiniz değildir. Daha önce Musa'nın kavmi, aynı şu sözlerinde olduğu gibi "Allah'ı bize açıkça göster" (Nisa Suresi: 153) diye peygamberlerini sorguya çektiler. Kim imanı küfür ile değiştirirse, dosdoğru olan orta yoldan sapmış olur.
Hỡi những người có đức tin! Không phải là việc của các ngươi khi mà các ngươi cứ vặn hỏi Thiên Sứ Muhammad của các ngươi giống như cư dân của Musa đã vặn hỏi Y, chẳng hạn họ đã đòi hỏi Musa hãy cho họ nhìn thấy Allah một cách công khai (chương 4 - Al-Nisa', câu 153). Và người nào từ sự có đức tin đổi thành vô đức tin thì kẻ đó thực sự đã đi lệch khỏi con đường Ngay Chính, đó là con đường của Islam.
108- Yoksa siz de Peygamberinizden, önceden Mûsâ’dan isteklerde bulunulduğu gibi istekte
bulunmak mı istiyorsunuz? Kim imanı küfürle değişirse doğru yoldan sapıtmış olur.
109- Ehl-i Kitap’tan birçoğu hak kendilerine besbelli olmuşken sırf içlerine yerleşmiş olan
kıskançlıktan dolayı sizi imanınızdan sonra (tekrar) küfre döndürmeyi
çok isterler. Artık Allah’ın emri gelinceye kadar affedip bağışlayın. Şüphesiz Allah her şeye
gücü yetendir.
110- Namazı dosdoğru kılın, zekâtı verin. Nefisleriniz için önden ne hayır gönderirseniz, Allah
nezdinde onu bulacaksınız. Şüphesiz Allah ne yaptığınızı çok iyi görendir.
108. “Yoksa siz de Peygamberinizden, önceden Mûsâ’dan isteklerde bulunulduğu gibi istekte bulunmak mı istiyorsunuz?”
Yüce Allah mü’minlere ya da yahudilere Rasullerinden Musa’dan istenenler türünden isteklerde
bulunmalarını yasaklamaktadır. Bundan kasıt ise işi yokuşa sürmek ve itiraz etmek gayesi ile
yapılan istekler ve sorulan sorulardır. Yüce Allah’ın şu buyruklarında işaret ettiği gibi:“Kitap ehli senden kendilerine gökten bir kitap indirmeni isterler. Gerçekten Mûsâ’dan daha büyüğünü istemişlerdi de, Allah’ı bize apaçık göster, demişlerdi.”(en-Nisa, 4/153)“Ey iman edenler! Size açıklanınca üzüleceğiniz birtakım şeyleri sormayın.”(el-Maide, 5/101) İşte bu ve benzerleri, hakkında soru sorulması ve
istekte bulunulması yasak kılınan hususlardandır.
Doğrunun gösterilmesi ve öğrenmek kastı ile soru sormaya gelince, bu övülmüş bir husustur. Yüce
Allah, şu buyruklarında olduğu gibi, bunu emretmektedir:“Eğer bilmiyor iseniz, zikir/ilim ehline sorun.”(en-Nahl, 16/43, el-Enbiyâ, 21/7).
Yüce Allah onların soru sormalarını da takdir etmekte (reddetmemektedir), şu buyruklarda olduğu gibi:“Sana içki ve kumar hakkında sorarlar.”(el-Bakara, 2/219); “Sana yetimler hakkında soru sorarlar.”(el-Maide, 5/220) ve benzeri gibi. Yasak kılınmış soru sormalar ve istekler yerilmiş olduğundan ve kimi zaman bunların sahiplerini küfre kadar götürebildiğinden Yüce Allah:“Kim imanı küfürle değişirse doğru yoldan sapıtmış olur.” diye
buyurmaktadır.
109. Daha sonra Yüce Allah, kitap ehlinin pek çoğunun kıskançlığını ve onların “sizi imanınızdan sonra (tekrar) küfre döndürmeyi çok isterler” şeklindeki çok şiddetli
arzularını haber vermektedir. Bu uğurda çalışıp çabaladılar, türlü hile ve tuzaklar hazırladılar
ama onların kurdukları tuzaklar hep aleyhlerine dönmüştür. Nitekim Yüce Allah şöyle buyurmaktadır:“Kitap Ehlinden bir zümre dedi ki: İman edenlere indirilene gündüzün başında iman edin, sonunda da küfredin. Olur ki dönerler.”(Ali İmran, 3/77) Bu da onların nefislerinden kaynaklanan
kıskançlıklarından dolayıdır. Yüce Allah mü’minlere kendilerine kötülük yapanlara -Allah’ın emri
gelinceye kadar- af ve hoşgörü ile karşılık vermelerini emretmektedir. Daha sonra Yüce Allah
onlara cihad emrini verdi. Böylelikle Allah mü’minlerin yüreklerine soğuk su serpti ve onların
kimilerini öldürdüler, kimilerini esir aldılar, kimilerini de sürgüne gönderdiler. “Şüphesiz Allah her şeye gücü yetendir.”
110. “Namazı dosdoğru kılın, zekâtı verin…” Daha sonra Yüce Allah hâli
hazırdaki zamanda namazı dosdoğru kılma, zekâtı verme ve Allah’a yakınlaştırıcı her türlü fiili
yapmakla vakit geçirmelerini emretmekte, hayır namına yaptıkları her bir şeyin Allah nezdinde
asla kaybolmayacağını, boşa çıkmayacağını, aksine onu Allah katında tam manasıyla tespit edilmiş ve eksiksiz olarak bulacaklarını vaat etmektedir:“Şüphesiz Allah neler yaptığınızı çok iyi görendir.”
Non spetta a voi, o credenti, interrogare il vostro Profeta, ostinandovi a contrariarlo, così come la gente di Mūsā chiese al loro Profeta, in precedenza: "Mostraci Allāh apertamente" ﴾An-Nisa: 153﴿, e chi preferisce la miscredenza alla fede, ha perduto la via della moderazione, ovvero la Retta Via.
No están autorizados, creyentes, a cuestionar a su Mensajero con el objetivo de refutarlo por pura terquedad, así como el pueblo de Moisés cuestionó a su profeta al decirle: “¡Haz que veamos a Al‑lah!” [Corán 4:153]. Cualquiera que renuncie a la fe a cambio de la incredulidad, se aleja de la vía moderada que constituye el camino recto.
Il ne vous est pas autorisé, ô croyants, de questionner votre Messager dans le but de le réfuter et par entêtement, de la même manière que le peuple de Moïse questionna son prophète lorsqu’ils dirent: Fais-nous voir Allah à découvert! [Sourate An-Nisâ` - Les Femmes, verset 153]. Quiconque renonce à la foi au profit de la mécréance s’éloigne de la voie modérée qui est le droit chemin.
"Apakah kamu ingin bertanya kepada Rasulmu seperti Bani Israil bertanya kepada Musa pada zaman
dahulu? Dan barang-siapa yang menukar iman dengan kekafiran, maka sungguh orang itu telah sesat
dari jalan yang lurus. Sebagian besar ahli Kitab menginginkan agar mereka dapat mengembalikan
kamu kepada kekafiran setelah kamu beriman, karena dengki yang (timbul)
dari diri mereka sendiri, setelah nyata bagi mereka kebenaran. Maka maafkan dan biarkanlah
mereka, sampai Allah mendatangkan perintahNya. Sesungguhnya Allah Mahakuasa atas segala sesuatu.
Dan dirikanlah shalat dan tunaikanlah zakat. Dan kebaikan apa saja yang kamu usahakan bagi
dirimu, tentu kamu akan mendapat pahalanya di sisi Allah. Sesungguhnya Allah Maha Melihat
apa-apa yang kamu kerjakan." (Al-Baqarah: 108-110).
(108) Allah melarang orang-orang yang beriman atau orang-orang Yahudi
untuk bertanya kepada Rasul mereka,﴾ كَمَا سُئِلَ مُوسَىٰ مِن قَبۡلُۗ ﴿ "sebagaimana Bani Israil bertanya kepada Musa pada zaman dahulu?" Maksud dari hal itu adalah pertanyaan-pertanyaan yang menyu-litkan dan menantang, sebagaimana yang difirmankan oleh Allah,
﴾ يَسۡـَٔلُكَ أَهۡلُ ٱلۡكِتَٰبِ أَن تُنَزِّلَ عَلَيۡهِمۡ كِتَٰبٗا مِّنَ ٱلسَّمَآءِۚ فَقَدۡ سَأَلُواْ مُوسَىٰٓ
أَكۡبَرَ مِن ذَٰلِكَ فَقَالُوٓاْ أَرِنَا ٱللَّهَ جَهۡرَةٗ ﴿
"Ahli Kitab meminta kepadamu agar kamu menurunkan kepada mereka sebuah Kitab dari langit. Maka sungguh mereka telah meminta kepada Musa yang lebih besar dari itu. Mereka berkata, 'Perlihatkanlah Allah kepada kami dengan nyata'." (An-Nisa`: 153).
Allah تعالى juga berfirman,
﴾ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَسۡـَٔلُواْ عَنۡ أَشۡيَآءَ إِن تُبۡدَ لَكُمۡ تَسُؤۡكُمۡ ﴿
"Hai orang-orang yang beriman, janganlah kamu menanyakan (kepada Nabimu) hal-hal yang jika diterangkan kepadamu akan menyu-sahkanmu." (Al-Ma`idah: 101).
Ayat-ayat ini dan yang semisalnya adalah pertanyaan-perta-nyaan yang dilarang.
Adapun pertanyaan untuk mendapat arahan dan ilmu, maka yang demikian itu adalah terpuji, dan sesungguhnya Allah telah memerintahkannya sebagaimana dalam FirmanNya,
﴾ فَسۡـَٔلُوٓاْ أَهۡلَ ٱلذِّكۡرِ إِن كُنتُمۡ لَا تَعۡلَمُونَ 43 ﴿
"Maka bertanyalah kepada orang yang mempunyai pengetahuan jika kamu tidak mengetahui." (An-Nahl: 43).
Dan Allah menyetujui mereka dalam hal itu dalam Firman-Nya,
﴾ يَسۡـَٔلُونَكَ عَنِ ٱلۡخَمۡرِ وَٱلۡمَيۡسِرِۖ ﴿
"Mereka bertanya kepadamu tentang khamar dan judi." (Al-Baqa-rah: 219).
﴾ وَيَسۡـَٔلُونَكَ عَنِ ٱلۡيَتَٰمَىٰۖ ﴿
"Mereka bertanya kepadamu tentang anak yatim." (Al-Baqarah: 220).
Dan semacamnya.
Ketika hal-hal yang dilarang darinya itu tercela, yang mung-kin saja membawa pelakunya jatuh kepada kekufuran, maka Allah berfirman, ﴾
وَمَن يَتَبَدَّلِ ٱلۡكُفۡرَ بِٱلۡإِيمَٰنِ فَقَدۡ ضَلَّ سَوَآءَ ٱلسَّبِيلِ ﴿ "Dan barangsiapa
yang menukar iman dengan kekafiran, maka sungguh orang itu telah sesat dari jalan yang lurus."
(109) Kemudian Allah mengabarkan tentang sifat hasad sebagian besar dari
orang-orang ahli Kitab dan bahwasanya kondisi tersebut memuncak hingga mereka berkeinginan,﴾
لَوۡ يَرُدُّونَكُم مِّنۢ بَعۡدِ إِيمَٰنِكُمۡ كُفَّارًا ﴿ "agar mereka dapat mengembalikan kamu kepada kekafiran setelah kamu beriman," dan mereka berusaha untuk itu, dan meng-gunakan segala tipu daya, namun tipu daya mereka itu kembali kepada mereka sendiri, sebagaimana Allah berfirman,
﴾ وَقَالَت طَّآئِفَةٞ مِّنۡ أَهۡلِ ٱلۡكِتَٰبِ ءَامِنُواْ بِٱلَّذِيٓ أُنزِلَ عَلَى ٱلَّذِينَ ءَامَنُواْ وَجۡهَ
ٱلنَّهَارِ وَٱكۡفُرُوٓاْ ءَاخِرَهُۥ لَعَلَّهُمۡ يَرۡجِعُونَ 72 ﴿
"Segolongan (lain) dari ahli Kitab berkata (kepada sesamanya), 'Perlihatkanlah (seolah-olah) kamu beriman kepada al-Qur`an yang ditu-runkan kepada orang-orang beriman (sahabat-sahabat Rasul) pada per-mulaan siang, dan ingkarilah ia pada akhirnya, supaya mereka (orang-orang Mukmin) kembali (kepada kekafiran)'." (Ali Imran: 72).
Ini adalah kedengkian mereka yang timbul dari diri mereka sendiri, lalu Allah memerintahkan kepada mereka untuk membalas orang-orang yang sangat berlaku buruk terhadap mereka dengan cara memaafkan mereka dan berlapang dada hingga datang keten-tuan Allah, kemudian setelah itu datanglah ketentuan Allah kepada mereka agar berjihad, maka Allah menenangkan hati orang-orang yang beriman di antara mereka. Mereka memerangi orang-orang yang telah memerangi, mereka menawan orang-orang yang telah menawan dan mereka mengusir orang-orang yang telah mengusir. ﴾
إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ ﴿ "Sesungguhnya Allah Mahakuasa atas segala se-suatu."
(110) Kemudian Allah memerintahkan mereka untuk me-nyibukkan diri mereka
pada saat ini dengan menegakkan shalat, menunaikan zakat, dan mengerjakan segala ibadah, dan
Allah menjanjikan bagi mereka bahwasanya bagaimana pun mereka melakukan suatu kebaikan, niscaya
tidak akan disia-siakan. Bahkan mereka akan mendapatkan balasan dariNya dengan sempurna dan
tidak kurang sedikit pun, karena telah dijaga olehNya.﴾ إِنَّ ٱللَّهَ بِمَا تَعۡمَلُونَ بَصِيرٞ
﴿ "Sesungguhnya Allah Maha Melihat apa-apa yang kamu kerjakan."
Hindi bahagi ng nauukol sa inyo, O mga mananampalataya, na humiling kayo sa Sugo ninyo ng hiling ng pagtutol at pang-iinis gaya ng pagkahiling ng mga kalipi ni Moises sa propeta nila bago pa niyan, gaya ng sabi nila (Qur'ān 4:153): "Ipakita mo sa amin si Allāh nang hayagan." Ang sinumang magpapalit ng kawalang-pananampalataya sa pananampalataya ay naligaw nga siya palayo sa gitnang daan, na siyang tuwid na landasin.
Vi ne trebate, o vjernici, da pitate vašeg poslanika, prkoseći i suprotstavljajući se, onako kako su Musaovi sunarodnjaci, ranije, pitali Musaa i tražili od njega da im omogući da vide Allaha izravno. Ko vjerovanje zamijeni nevjerstvom, takav je skrenuo sa srednjeg puta koji je Pravi put.
The Prohibition of Unnecessary Questions
In this Ayah, Allah forbade the believers from asking the Prophet numerous questions about matters that did not occur yet. Similarly, Allah said,
يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَسْأَلُواْ عَنْ أَشْيَآءَ إِن تُبْدَ لَكُمْ تَسُؤْكُمْ وَإِن تَسْأَلُواْ عَنْهَا حِينَ يُنَزَّلُ الْقُرْءَانُ تُبْدَ لَكُمْ
(O you who believe! Ask not about things which, if made plain to you, may cause you trouble. But if you ask about them while the Qur'an is being revealed, they will be made plain to you) (5:101).
This Ayah means, "If you ask about a matter after it is revealed, it shall be duly explained to you. Therefore, do not ask about matters that have not occurred yet, for they might become prohibited, due to your questions." This is why the Sahih narrated,
«إِنَّ أَعْظَمَ الْمُسْلِمِينَ جُرْمًا مَنْ سَأَلَ عَنْ شَيْءٍ لَمْ يُحَرَّمْ، فَحُرِّمَ مِنْ أَجْلِ مَسْأَلَتِه»
(The greatest criminal among the Muslims is the one who asks if a thing is prohibited, which is not prohibited, and it becomes prohibited because of his asking about it.)
This is why when the Messenger of Allah ﷺ was asked about a husband who finds another man with his wife; if he exposes the adultery, he will be exposing a major incident; if he is quiet about it, he will be quiet about a major matter. The Messenger of Allah ﷺ did not like such questions. Later on, Allah revealed the ruling of Mula`anah Refer to Nur 24:6-9 in the Qur'an. The Two Sahihs recorded that Al-Mughirah bin Shu`bah said that the Messenger of Allah ﷺ "Forbade saying, `It was said' and `He said,' and wasting money and asking many questions." Muslim recorded that the Prophet said,
«ذَرُونِي مَا تَرَكْتُكُمْ، فَإِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِكَثْرَةِ سُؤَالِهِمْ وَاخْتِلَافِهِمْ عَلى أَنْبِيَائِهِمْ، فَإِذَا أَمَرْتُكُمْ بِأَمْرٍ فَأْتُوا مِنْهُ مَا اسْتَطَعْتُمْ وَإِنْ نَهَيْتُكُمْ عَنْ شَيْءٍ فَاجْتَنِبُوه»
(Leave me as I leave you; those before you were only destroyed because of their excessive questioning and disputing with their Prophets. Therefore, when I command you with a matter, adhere to it as much as you can, and when I forbid from something, avoid it.)
The Prophet only said this after he told the Companions that Allah has ordered them to perform Hajj. A man asked, "Every year, O Messenger of Allah ﷺ" The Prophet did not answer him, but he repeated his question three times. Then the Prophet said,
«لَا، وَلَوْ قُلْتُ: نَعَمْ، لَوَجَبَتْ وَلَوْ وَجَبَتْ لَمَا اسْتَطَعْتُم»
(No. Had I said yes, it would have been ordained, and you would not have been able to implement it.)
This is why Anas bin Malik said, "We were forbidden from asking the Messenger of Allah ﷺ about things. So we were delighted when a bedouin man would come and ask him while we listened."
Muhammad bin Ishaq said that Muhammad bin Abi Muhammad told him that `Ikrimah or Sa`id said that Ibn `Abbas said that Rafi` bin Huraymilah or Wahb bin Zayd said, "O Muhammad! Bring us a Book sent down from heaven and which we could read, and make some rivers flow for us, then we will follow you and believe in you." Allah sent down the answer to this challenge,
أَمْ تُرِيدُونَ أَن تَسْـَلُواْ رَسُولَكُمْ كَمَا سُئِلَ مُوسَى مِن قَبْلُ وَمَن يَتَبَدَّلِ الْكُفْرَ بِالإِيمَـنِ فَقَدْ ضَلَّ سَوَآءَ السَّبِيلِ
(Or do you want to ask your Messenger (Muhammad ) as Musa was asked before (i.e. show us openly our Lord) And he who changes faith for disbelief, verily, he has gone astray from the right way).
Allah criticized those who ask the Messenger of Allah ﷺ about a certain matter just for the purpose of being difficult, just as the Children of Israel asked Musa out of stubbornness, rejection and rebellion. Allah said,
وَمَن يَتَبَدَّلِ الْكُفْرَ بِالإِيمَـنِ
(And he who changes faith for disbelief) meaning, whoever prefers disbelief to faith,
فَقَدْ ضَلَّ سَوَآءَ السَّبِيلِ
(verily, he has gone astray from the right way) meaning, he has strayed from the straight path, to the path of ignorance and misguidance. This is the case of those who deviated from accepting the Prophets and obeying them and those who kept asking their Prophets unnecessary questions in defiance and disbelief, just as Allah said,
أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُواْ نِعْمَتَ اللَّهِ كُفْرًا وَأَحَلُّواْ قَوْمَهُمْ دَارَ الْبَوَارِ - جَهَنَّمَ يَصْلَوْنَهَا وَبِئْسَ الْقَرَارُ
(Have you not seen those who have changed the blessings of Allah into disbelief (by denying Prophet Muhammad ﷺ and his Message of Islam), and caused their people to dwell in the house of destruction Hell, in which they will burn and what an evil place to settle in!) (14:28-29).
Abu Al-`Aliyah commented, "They exchanged comfort for hardship."
Hostility to the Holy Prophet ﷺ had become so habitual to the Jews that they were always making insolent demands. Once they asked him to bring before them whole of the Qur'an all at once just as the Torah had been revealed.
In reprimanding them for making such improper demands on the prophets of their time, the verse reminds them how their forefathers too had done the same - for example, they had asked Sayyidna Musa (Moses علیہ السلام) to help them to see Allah openly with their physical eyes. In such cases, the intention of the Jews had never been to seek guidance or to satisfy their doubts or to strengthen their faith, but only to cast aspersions on a prophet, or to question the wisdom of Allah. The verse indicts this behavior as Kufr (infidelity). Such demands are improper, because there is a raison d'etre for everything Allah does, but divine wisdom alone knows what that is, and the creature has no right to determine the precise mode of his Creator's acts -- he should not even ask the why and wherefore of a divine action, but accept it and submit himself to the Divine Will.
If one takes this verse as having been addressed to the Muslims, it would mean that they are being warned against making improper demands on the Holy Prophet ﷺ .
Bukan tabiat kalian -wahai orang-orang mukmin- mengajukan permintaan -yang bernada menentang dan membangkang- kepada rasul sebagaimana kaum Nabi Musa dahulu mengajukan permintaan semacam itu kepada nabi mereka, yaitu seperti ucapan mereka, “Perlihatkanlah Allah kepada kami secara terbuka.” (QS. An-Nisā`:153). Barang siapa menukar imannya dengan kekufuran, ia benar-benar telah tersesat dari jalan pertengahan, yaitu jalan yang lurus.
One who has discovered the truth by the help of God has to face stiff opposition when he starts to communicate it to others. One reason is that acceptance of truth entails negation of the self. People of high social status always find this hard, and none more so than the People of the Book, who considered prophethood to be their exclusive right. Unable to conceive of a prophet coming amongst people other than them, they tried various ploys to turn people away from the Arab prophet. One of the theological objections that they raised to his teachings was on the subject of abrogation. Some of the Quranic injunctions differ from Mosaic law, so they would say, ‘Does God make mistakes in His revelations, that He sends down one commandment, and then replaces it with another? This shows that what your Prophet Muhammad is teaching is not from God, but is his own creation.’ So intensive had this propaganda campaign become that even some simple-minded Muslims were affected, and started raising the issue with the Prophet.
The Prohibition of following the Ways of the People of the Book
Allah warned His believing servants against following the ways of the People of Book, who publicly and secretly harbor emnity and hatred for the believers, and who envy the believers, while they recognize the virtue of the believers and their Prophet . Allah also commanded His believing servants to forgive them and to be patient with them, until Allah delivers His aid and victory to them. Allah commanded the believers to perform the prayer perfectly, to pay the Zakah and He encouraged them to preserve the practice of these righteous deeds.
Ibn Abi Hatim recorded that `Abdullah bin Ka`b bin Malik said that Ka`b bin Al-Ashraf, who was a Jew and a poet, used to criticize the Prophet in his poems, so Allah revealed,
وَدَّ كَثِيرٌ مِّنْ أَهْلِ الْكِتَـبِ لَوْ يَرُدُّونَكُم
(Many of the People of the Scripture (Jews and Christians) wish that they could turn you away..) regarding his matter.
Also, Ad-Dahhak said that Ibn `Abbas said, "An unlettered Messenger came to the People of the Scriptures confirming what they have in their own Books about the Messengers and the Ayat of Allah. He also believes in all of this, just as they believe in it. Yet, they rejected the Prophet out of disbelief, envy and transgression. This is why Allah said,
كُفَّارًا حَسَدًا مِّنْ عِنْدِ أَنْفُسِهِمْ مِّن بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ
(out of envy from their own selves, even after the truth (that Muhammad ﷺ is Allah's Messenger) has become manifest unto them).
Allah said that after He illuminated the truth for them, such that they were not ignorant of any of it, yet their envy made them deny the Prophet . Thus Allah criticized, chastised and denounced them." Allah legislated the characteristics that His Prophet and the believers should adhere to: belief, faith and accepting what Allah revealed to them and to those before them out of His generosity and tremendous kindness.
Ar-Rabi` bin Anas said that,
مِّنْ عِنْدِ أَنْفُسِهِمْ
(from their own selves) means, "of their making." Also, Abu Al-`Aliyah said that,
مِّن بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ
(even after the truth (that Muhammad ﷺ is Allah's Messenger) has become manifest unto them) means, "After it became clear that Muhammad ﷺ is the Messenger of Allah whom they find written of in the Torah and the Injil. They denied him in disbelief and transgression because he was not one of them." Qatadah and Ar-Rabi` bin Anas said similarly. Allah said,
فَاعْفُواْ وَاصْفَحُواْ حَتَّى يَأْتِىَ اللَّهُ بِأَمْرِهِ
(But forgive and overlook, till Allah brings His command.) this is similar to His saying;
وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُواْ الْكِتَـبَ مِن قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُواْ أَذًى كَثِيراً
(And you shall certainly hear much that will grieve you from those who received the Scripture before you (Jews and Christians) and from those who ascribe partners to Allah) (3: 186).
`Ali bin Abi Talhah said that Ibn `Abbas said that Allah's statement,
فَاعْفُواْ وَاصْفَحُواْ حَتَّى يَأْتِىَ اللَّهُ بِأَمْرِهِ
(But forgive and overlook, till Allah brings His command.) was abrogated by the Ayah,
فَاقْتُلُواْ الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ
(Then kill the Mushrikin wherever you find them) (9:5), and,
قَـتِلُواْ الَّذِينَ لاَ يُؤْمِنُونَ بِاللَّهِ وَلاَ بِالْيَوْمِ الاٌّخِرِ
(Fight against those who believe not in Allah, nor in the Last Day) (9:29) until,
وَهُمْ صَـغِرُونَ
(And feel themselves subdued) (9:29).
Allah's pardon for the disbelievers was repealed." Abu Al-`Aliyah, Ar-Rabi` bin Anas, Qatadah and As-Suddi said similarly: It was abrogated by the Ayah of the sword." (Mentioned above). The Ayah,
حَتَّى يَأْتِىَ اللَّهُ بِأَمْرِهِ
(till Allah brings His command.) gives further support for this view.
Ibn Abi Hatim recorded Usamah bin Zayd saying that the Messenger of Allah ﷺ and his Companions used to forgive the disbelievers and the People of the Book, just as Allah commanded in His statement,
فَاعْفُواْ وَاصْفَحُواْ حَتَّى يَأْتِىَ اللَّهُ بِأَمْرِهِ إِنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ
(But forgive and overlook, till Allah brings His command. Verily, Allah is able to do all things).
The Messenger of Allah ﷺ used to forgive them and was patient with them as Allah ordered him, until Allah allowed fighting them. Then Allah destroyed those who He decreed to be killed among the strong men of Quraysh, by the Prophet's forces. The chain of narration for this text is Sahih, but I did not see its wordings in the six collections of Hadith, although the basis of it is in the Two Sahihs, narrated from Usamah bin Zayd.
The Encouragement to perform Good Deeds
Allah said,
وَأَقِيمُواْ الصَّلَوةَ وَءَاتُواْ الزَّكَوةَ وَمَا تُقَدِّمُواْ لأَنْفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ اللَّهِ
(And perform the Salah and give the Zakah, and whatever of good you send forth for yourselves before you, you shall find it with Allah).
Allah encouraged the believers to busy themselves in performing deeds that would bring them benefit and reward on the Day of Resurrection, such as prayer and paying Zakah. This way, they will gain Allah's aid in this life and on a Day when the witnesses testify,
يَوْمَ لاَ يَنفَعُ الظَّـلِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ الْلَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ
(The Day when their excuses will be of no profit to the Zalimin (wrongdoers). Theirs will be the curse, and theirs will be the evil abode (i.e. painful torment in Hell-fire)) (40:52).
This is why Allah said,
إِنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ
(Certainly, Allah sees what you do), meaning, that He is never unaware of the deeds of any person, nor will these deeds be lost by Him. Whether deeds are righteous or evil, Allah will award each according to what he or she deserves based on their deeds.
De nombreux juifs et chrétiens souhaitent faire de vous des mécréants après que vous ayez cru et motivés par la jalousie que renferment leurs âmes, ils souhaitent que vous vous mettiez de nouveau à adorer des idoles. Ils souhaitent cela malgré la certitude qu’ils ont que ce qui a été apporté par le Prophète est la vérité provenant d’Allah. Pardonnez donc leurs actes, ô croyants, et n’accordez aucune importance à leur ignorance ainsi qu’au mal contenu dans leurs âmes, jusqu’à ce qu’Allah les jugent. Or, l’ordre et le jugement d’Allah ont été rendus: le mécréant a le choix soit de se convertir, soit de payer un tribut (jizyah(jizyatun)), soit d’être combattu. Allah est Tout-puissant et ils ne pourront pas le réduire à l’impuissance.
Some of the Jews, pretending to be the well-wishers of the Muslims, were always inventing new stratagems to make them turn away from Islam, and, in spite of repeated failure in this effort, did not refrain from it. The verse warns the Muslims against their intentions, which are motivated, not by sincerity and friendship, but by envy --which in its turn arises not from anything the Muslims do, but spontaneously from within themselves even after they have come to understand clearly what the truth is. The verse also asks the Muslims not to give way to their justifiable anger at such misconduct, but to forgive the Jews, and wait till Allah sends a new commandment with regard to such matters. Thus, the verse gives an indication that Allah is soon going to lay down a law for the preservation of peace and order on the earth which would guide the Muslims in dealing with mischief-makers -- the law, of course, being the permission to go to war against the enemies of Islam. The Muslims were actually conscious of their own weakness and the strength of their foe, and could have wondered how they would be able to act upon the new law. So, the verse reminds them that Allah's power extends over everything, small or big, ordinary or extraordinary.
The next verse asks the Muslims to continue offering their prayers and paying Zakah and when the new law comes down, they can add the participation in a Jihad to these good deeds which they have already been performing. Nor should the Muslims suppose that until they can take part in a Jihad, mere prayers and fasting will not bring them the spiritual merit they desire; in fact, they shall receive a full reward in the other world for each and every good deed they perform, for Allah knows what people do, and not a particle of one's good deeds shall be lost.
This command to show forbearance towards the Jews was proper to the situations of the Muslims at that time. Later on, Allah fulfilled the promise made in verse 109, and sent down the injunction with regard to Jihad. Then, this new law was applied to the Jews as well as to other miscreants - in order to prevent disorder and to make peace and order prevail on the earth, Muslims went to war against them, and the mischief-makers were either killed, or forced into exile, or made to pay Jizyah.30
30. Which is a special levy on non-Muslims who live under the protection of the Islamic state and which absolves them from military service.
Mnogi jevreji i kršćani priželjkuju da vi, nakon vjerovanja, nevjernici postanete, kao što ste nekada obožavali kipove. Oni to priželjkuju zbog zavisti koja se krije u njihovim dušama. Oni to priželjkuju nakon što im je postalo jasno da je ono sa čim je došao Vjerovjesnik istina od Allaha. Ali vi, o vjernici, pređite preko njihovim djela i preko njihovog džahilijeta i zla u njihovim dušama dok Allah ne objavi Svoju presudu glede njih. Nakon toga je Allah objavio Svoj sud i propis o njima, pa je nevjernicima dato da biraju između tri stvari: da prime islam, da plaćaju džizju ili rat. A Allah je nad svim moćan, i oni Mu ne mogu umaći.
Molti Ebrei e Nazareni desideravano portarvi alla miscredenza dopo la vostra fede, come quando adoravate gli idoli, a causa dell'invidia che serbano nel loro animo; iniziarono a desiderare ciò dopo aver compreso che ciò che ha rivelato il Profeta ﴾Pace e benedizione di Allāh su di lui﴿ è verità che deriva da Allāh; perdonate - o credenti - le loro azioni, e non li rimproverate per la loro ignoranza e il rancore che serbano nel loro animo, finché non sopraggiungerà il decreto di Allāh riguardo la loro questione. E giunse il decreto di Allāh, ed è questa legge. Venne concessa al miscredente la scelta tra l'Islām, il pagamento di un tributo o il conflitto: In verità Allāh è Onnipotente, non possono resistergli.
Yahudi ve Hristiyanların bir çoğu iman ettikten sonra putlara taptığınız zamandaki gibi küfre dönmenizi temenni ederler. Bunun sebebi kendi nefislerindeki hasettir. Peygamberin Allah'tan getirdiğinin hak olduğu kendilerine aşikâr olduktan sonra bunu temenni ettiler. -Ey Müminler!- Allah'ın onlar hakkındaki hükmü gelene kadar nefislerindeki kötülük ve cehaletlerinden dolayı onlara aldırmayın onları affedin. -Şüphesiz, Allah'ın bu husustaki hükmü ve emri gelmiştir. Kâfir olan kimse İslam'a girmek, cizye ödemek ve savaşmak arasında muhayyer bırakılmıştır.- Şüphesiz ki Allah'ın her şeye gücü yeter. O'nu aciz bırakamazlar.
Many of the People of the Scripture wish they could turn you back to worshipping idols as you did before you came to have faith because of envy, when it has become clear to them that what the Prophet came with is the truth from God. Forgive them what they do, and pardon them for their ignorance and for whatever is not good in them, until the command of God comes regarding them. God’s command came with its ruling, either Islam, or paying the Jizya or physical intervention. God has power over all things, and they do not affect Him in any way.
Muchos judíos y cristianos desean que ustedes renieguen de su religión luego de haber creído. Motivados por las envidias que envuelven sus almas, desean que ustedes vuelvan a adorar sus ídolos. Sienten este deseo aun cuando tienen la certeza de que el mensaje del Profeta es la verdad proveniente de Al‑lah. Creyentes, perdonen sus actos y no den importancia a su ignorancia ni al mal que contienen sus almas, Al‑lah los juzgará. Al‑lah es Todopoderoso y ellos no Le puedan quitar Su poder. Luego de haberles ordenado a los creyentes que sean pacientes frente a las ofensas, Al‑lah les ordenó persistir firmemente en su religión y reforzar su fe. Dijo así:
Banyak kaum Yahudi dan Nasrani yang berharap dapat mengembalikan kalian -setelah kalian beriman- menjadi orang-orang kafir seperti sediakala ketika kalian menyembah berhala. Hal itu karena rasa dengki yang ada di dalam diri mereka. Mereka berharap seperti itu setelah yakin bahwa ajaran yang dibawa oleh Nabi adalah kebenaran yang berasal dari Allah. Oleh sebab itu, wahai orang-orang yang beriman! Maafkanlah perbuatan mereka dan maklumilah kebodohan dan kebusukan hati mereka sampai datang ketentuan Allah tentang mereka. Kini perintah dan ketentuan Allah itu sudah datang maka mereka yang kafir tinggal memilih antara memeluk Islam, membayar jizyah atau perang. Sesungguhnya Allah Mahakuasa atas segala sesuatu dan tidak ada sesuatu pun yang dapat menghalangi kehendak Allah.
Minithi ng marami sa mga Hudyo at mga Kristiyano na magpanauli sila sa inyo, nang matapos ng pagsampalataya ninyo, bilang mga tagatangging sumampalataya gaya noong kayo ay sumasamba pa sa mga diyus-diyusan, dahilan sa inggit na nasa mga sarili nila. Nagmimithi sila niyon matapos na luminaw sa kanila na ang inihatid ng Propeta ay katotohanan mula kay Allāh. Kaya magpaumanhin kayo, O mga mananampalataya, sa mga gawa nila at magpalampas kayo sa kamangmangan nila at kasagwaan ng anumang nasa mga sarili nila hanggang sa dumating ang kahatulan ni Allāh sa kanila. Dumating na ang utos ni Allāh na ito at ang kahatulan Niya sapagkat ang tagatangging sumampalataya ay pinapipili sa pagitan ng pagyakap sa Islām o pagbabayad ng jizyah o pakikipaglaban. Tunay na si Allāh sa bawat bagay ay May-kakayahan kaya hindi sila makapagpapawalang-kakayahan sa Kanya.
Đa số người dân kinh sách tức những người Do Thái và Thiên Chúa luôn mong muốn các ngươi quay trở lại tình trạng vô đức tin giống như tình trạng các ngươi đã từng thờ phượng các bục tượng, nguyên nhân là vì lòng ganh tị nơi bản thân chúng; chúng mong muốn điều đó sau khi việc Nabi Muhammad mang đến Bức Thông Điệp từ nơi Allah đã được chứng minh rõ ràng là sự thật ở nơi chúng. Bởi vậy, các ngươi hãy lượng thứ cho chúng - hỡi những người có đức tin - về những việc làm của chúng, và các ngươi hãy bỏ qua cho sự thiếu hiểu biết của chúng cũng như lòng dạ xấu xa của chúng cho tới khi Allah ban hành mệnh lệnh của Ngài xuống - những người vô đức tin sẽ lựa chọn giữa Islam và đóng thuế hoặc chiến tranh - Quả thật Allah là Đấng Toàn Năng trên tất cả mọi thứ, không có bất cứ thứ gì có thể khiến Ngài bất lực.
Isagawa ninyo ang pagdarasal nang lubos ayon sa mga saligan nito, mga isinasatungkulin dito, at mga sunnah dito. Ibigay ninyo ang zakāh ng mga yaman ninyo sa mga karapat-dapat dito. Ang anumang ginagawa ninyo na gawaing maayos sa buhay ninyo kaya nag-uuna kayo nito bago ng pagkamatay ninyo bilang impok para sa mga sarili ninyo ay makatatagpo kayo ng gantimpala nito sa piling ng Panginoon ninyo sa Araw ng Pagbangon sapagkat gaganti Siya sa inyo dahil dito. Tunay na si Allāh sa anumang ginagawa ninyo ay Nakakikita kaya gaganti Siya sa bawat isa dahil sa gawa nito.
Các ngươi hãy chu đáo thực hiện các lễ nguyện Salah, các ngươi hãy chỉnh chu các Rukun của nó, các Wajib của nó và các Sunnah của nó; các ngươi hãy xuất Zakah phần tài sản của các ngươi cho những đối tượng được hưởng theo qui định; tất cả mọi việc làm ngoan đạo và thiện tốt mà các ngươi đã làm trên thế gian này là những thứ mà các ngươi đã gửi đi trước cho bản thân của các ngươi ở Đời Sau và chắc chắn các ngươi sẽ có được những ân phước của những việc làm đó của các ngươi ở nơi Allah vào Ngày Phán Xét, bởi quả thật Allah nhìn thấy hết tất cả những gì các ngươi làm và Ngài sẽ ban thưởng thích đáng.
Dirikanlah salat secara sempurna dengan melengkapi rukun, wajib dan sunah-sunahnya, dan keluarkanlah zakat harta kalian untuk orang-orang yang berhak menerimanya. Amal saleh apa pun yang kalian kerjakan ketika hidup dan kalian melakukannya sebelum kematian sebagai tabungan untuk kalian, niscaya kalian akan mendapatkan ganjarannya di sisi Allah pada hari Kiamat. Allah akan memberi kalian balasan yang setimpal dengan amalan itu. Sesungguhnya Allah Maha Mengetahui apa yang kalian kerjakan, lalu Dia akan membalas setiap orang dengan balasan yang setimpal sesuai amal perbuatannya.
Potpuno obavljajte namaz, s njegovim ruknovima, vadžibima i sunnetima, i dajte zekat na imetak onima kojima je to propisano. Koliko god dobrih djela da uradite tokom života – to su zalihe za vas čiju nagradu ćete dobiti kod vašeg Gospodara na Sudnjem danu. Allah, uistinu, vidi ono što radite, i svakog od vas će nagraditi shodno njegovim djelima.
Namazınızı rükunleri, farzları ve sünnetleriyle tam olarak eda edin ve mallarınızın zekâtını hak edenlere verin. Hayatınızda hangi salih ameli işlerseniz, ölümünüzden önce kendiniz için hayrı biriktirmiş olarak yollarsanız sevabını kıyamet gününde Rabbinizin katında bulursunuz ve bunun mükâfatını size verir. Şüphesiz ki Allah, yaptıklarınızı görendir. Herkesin amelinin karşılığını verir.
Establish the prayer with all its parts, both obligatory and recommended aspects, and give Zakat from their wealth to those who deserve it. Whatever good action they do in life before death will be a treasure for them: the reward of which they will find with their Lord on the Day of Judgement. Allah sees all that you do, and rewards everyone accordingly.
Realicen la oración respetando todos sus pilares, sus obligaciones y sus recomendaciones proféticas. Tomen de sus bienes una caridad y distribúyanla entre aquellos que tienen derecho a recibirla. Las buenas obras que realicen en su vida, las realizarán por su propio bien, y hallarán la recompensa por estas obras ante su Señor el Día de la Resurrección. Él los recompensará en consecuencia. Él ve lo que hacen y los retribuirá según sus obras.
Accomplissez la prière sans négliger ses piliers, ses obligations et les recommandations prophétiques. Prélevez une aumône légale sur vos biens et distribuez-la à ceux qui ont le droit d’en bénéficier. Quoi que vous réalisiez comme bonnes œuvres durant votre vie, vous les accomplirez pour vous-mêmes, en réserve de votre mort, et vous trouverez la récompense de ces actes accomplis auprès de votre Seigneur le Jour de la Résurrection. Il vous rétribuera en conséquence, et Allah voit parfaitement ce que vous faites et rétribuera chacun selon ses œuvres.
Compiete la preghiera nella sua completezza con devozione, compresa la Sunnah, ed elargite la Zakēt prelevando dai vostri beni, donandola ai meritevoli. E qualunque opera buona facciate nella vostra vita, prima di morire, è una risorsa per voi stessi; troverete la sua ricompensa presso il vostro Dio, nel giorno della Resurrezione, e vi ricompenserà per essa. in verità Allāh è a conoscenza di ciò che fate, e ricompenserà ognuno per la sua opera.
The Jews and the Christians each said that Paradise would be for them alone. These were just their vain wishes and imaginings. Tell them, O Prophet, in reply, to bring proof of what they were claiming if they were telling the truth.
E disse una fazione degli Ebrei e dei Nazareni: "In verità, il Paradiso è riservato a noi". Anzi, dissero gli Ebrei: "Non vi entrerà nessuno che non sia Ebreo". E dissero i Nazareni: "Entrerà solo chi è Nazareno". Questi sono i loro ingiusti desideri e le loro illusioni. Di', o Profeta, in loro risposta: "Mostrate le vostre prove per quello che insinuate, se siete davvero veritieri nella vostra affermazione".
The Jews and the Christians were hostile not only to the Muslims, but also to each other. They had forgotten the essence of religion --that is, adherence to the true and authentic doctrines, and performance of good deeds as laid down by the Shari'ah -- and had identified it with a mere affiliation to a racial or social community. Each of the two groups claimed that it had the exclusive right to go to the Paradise, without having any argument to substantiate the claim. The Jews read the Torah, while the Christians read the Evangel, and they could have easily seen that the two Books confirm each other. Each party used to assert, in its malice, that the religion of the other was baseless. This gave an excuse to the mushrikin (associators) who, in spite of their ignorance, began to say the same of both the religions.
The Holy Qur'an dismisses these pretensions as mere fancy and self-delusion. It declares that other people too will go to Paradise who have, in their time, been following the Shari'ah of their own prophet, and who, now that the Holy Qur'an also has abrogated all the earlier Divine Books, follow the Islamic Shari'ah. Verse 112 lays down the general principle in this respect, which is accepted by the followers of all the Divine Books. The essence of religion, whether it be Islam or Christianity or Judaism, lies in two things. (1) One should obey Allah in one's belief as well as in one's actions. (2) This obedience should not arise from expediency, but one should surrender oneself to divine commandments in all sincerity. Moreover, it is not enough to be worthy of Paradise merely to have a sincere intention to obey Allah, and then to invent, according to one's own fancy, the modes and forms of obedience, for it is absolutely essential that the forms of worship and the modes of obedience should be no other than those which Allah Himself has appointed through the agency of His prophets -- it goes without saying that since the revelation of the Holy Qur'an this can only mean accepting and following the Islamic Shari'ah. We may add that in connection with the first of these two principles, the Holy Qur'an employs the Arabic word اَسلمَ : Aslama which signifies total submission to Allah, and in connection with the second word Muhsin محسن ، which signifies "one who performs good deeds" according to the Shari'ah.
The differences between the Jews and the Christians
In so far as these verses deal with the claims of the Jews and the Christians, the point of the argument is this:- Having laid down the two principles the acceptance of which makes one worthy of Paradise, the Holy Qur'an suggests that they should now try to find out who is really acting upon them. Obviously, one who keeps following an injunction even after it has been abrogated cannot be described as obedient, and hence the Jews and the Christians no longer deserve this title. After the abrogation of an injunction, obedience consists in acting upon the new injunction which has replaced the earlier one. This condition is now being fulfilled only by the Muslims who have accepted the latest and the last Prophet ؓ and his Shari'ah. Hence, they alone shall now be considered worthy of Paradise. The condition of one's being sincere in one's obedience excludes the hypocrites too, for the Sha-ri` ah counts them among the infidels, and thus assigns them to Hell.
Verse 112 also announces the reward of those who act upon these principles -- on the Day of Judgment, they shall have nothing to fear, nor shall they grieve, as angels will give them good tidings. As for the debates among the Jews, the Christians and the associators, Verse 113 declares that Allah will Himself decide the question finally on the Day of Judgment. In fact, the question has already been settled on the basis of what Allah has revealed in His Books as well as on the basis of rational argument; the final decision on the Day of Judgment will be of the visible kind -- those who follow the Truth will be sent to Paradise, while those who go after falsehood will be cast down in Hell.
These verses provide a warning to the Muslims as well, lest they too should delude themselves like the Jews and the Christians, and suppose that merely because they belong to the social community of Muslims and can, as such, claim to be Muslims, whereby they can dispense with the need to obey Allah and to follow the Shari` ah, and yet receive the rewards Allah has promised to give to true Muslims. Even Muslims have no right to hope for these rewards until and unless they submit themselves totally, in thought and deed both, to the commandments of Allah and His Prophet ﷺ .
Chaque fraction parmi les juifs et les chrétiens prétend que le Paradis lui est réservé à l’exclusion des autres. Les juifs dirent: N’y entrera que celui qui est juif. Les chrétiens, quant à eux, dirent: N’y entrera que celui qui est chrétien. Ce sont là des souhaits chimériques et de fausses illusions. Réponds-leur, ô Prophète, ce qui suit: Produisez les preuves de ce que vous avancez si ce que vous dites est vrai.
"Dan mereka (Yahudi dan Nasrani) berkata, 'Sekali-kali tidak akan masuk
surga kecuali orang-orang (yang beragama) Yahudi atau Nasrani.' Demikian
itu (hanya) angan-angan mereka yang kosong belaka. Katakanlah,
'Tunjukkanlah bukti kebenaranmu jika kamu adalah orang yang benar.' (Tidak demikian)
bahkan barangsiapa yang menyerahkan diri kepada Allah, sedang dia ber-buat kebajikan, maka
baginya pahala di sisi Tuhannya dan tidak ada kekhawatiran terhadap mereka dan tidak (pula) mereka ber-sedih hati." (Al-Baqarah: 111-112).
(111) Maksudnya, orang-orang Yahudi berkata, "Tidaklah akan masuk surga
kecuali orang Yahudi," dan orang-orang Nasrani berkata, 'Tidaklah akan masuk surga kecuali orang
Nasrani." Me-reka menentukan bahwa surga itu bagi mereka sendiri, namun hal ini hanya sebatas
angan-angan kosong belaka yang tidak dapat diterima kecuali dengan hujjah dan keterangan yang
jelas, maka berikanlah hujjah dan keterangan yang jelas jikalau kalian adalah orang-orang yang
benar, demikianlah seharusnya bagi orang yang mengaku dengan suatu pengakuan bahwa dia harus
memberikan keterangan dan hujjahnya untuk membenarkan pengakuannya tersebut, namun bila dia
tidak memberikannya, maka pengakuan-nya itu dikembalikan kepadanya dan jika ada seseorang yang
mengaku dengan hal yang bertentangan dengan pengakuan yang tadi juga tanpa ada keterangan dan
hujjah, maka tidaklah ada perbedaan antara kedua pengakuan tersebut. Bukti nyata (burhan) adalah hal yang membenarkan pengakuan atau mendustakannya, dan
ketika mereka semua tidak memiliki keterangan yang jelas, maka diketahuilah kebohongan mereka
dalam pengakuan tersebut.
(112) Kemudian Allah تعالى menyebutkan keterangan yang jelas dan
bersifat umum bagi setiap orang seraya berfirman, ﴾ بَلَىٰۚ ﴿ "(Tidak demikian) tentu," maksudnya tidak seperti angan-angan dan klaim kalian, akan tetapi ﴾
مَنۡ أَسۡلَمَ وَجۡهَهُۥ لِلَّهِ ﴿ "barangsiapa yang menye-rahkan diri kepada Allah," maksudnya mengikhlaskan segala perbuat-annya dan dengan menyerahkan hatinya kepadaNya, ﴾
وَهُوَ ﴿ "sedang ia" dengan keikhlasannya itu, ﴾ مُحۡسِنٞ ﴿ "berbuat kebajikan" dalam menyembah Rabbnya dengan menyembahNya sesuai syariatNya, maka mereka itulah penghuni surga, dan bagi mereka ganjaran di sisi Rabb mereka yaitu surga dengan segala kenikmatan yang ada padanya, ﴾
وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ ﴿ "dan tidak ada kekhawatiran terhadap mereka dan
tidak (pula) mereka bersedih hati," mereka memperoleh apa yang
diharapkan dan terhindar dari apa yang dikhawatirkan.
Dapat dipahami dari sini bahwa barangsiapa yang berbeda dengan keterangan di atas, maka dia
adalah penghuni neraka lagi sengsara. Oleh karena itu, tidaklah ada keselamatan kecuali bagi
orang-orang yang ikhlas dalam beribadah kepada Tuhannya dan mengikuti Sunnah Rasulullah ﷺ.
Ambos grupos, los judíos y los cristianos, pretenden que el Paraíso les está reservado solo a ellos. Los judíos dijeron: “Solo los judíos entrarán.” Los cristianos, por su parte, dijeron: “Solo los cristianos entrarán.” No se trata más que de deseos infundados y falsas ilusiones. Respóndeles, Profeta, de esta manera: “Muestren las pruebas de lo que dicen, si es que es verdad.”
111- “Yahudi ve hıristiyan olanlardan başkası asla Cennet’e giremez!”
dediler. Bu, onların kendi kuruntularıdır! De ki:“Eğer doğru iseniz delilinizi getirin.”
112- Hayır! Kim ihsan sahibi olarak yüzünü Allah’a teslim ederse işte onun ecri Rabb’i
katındadır. Onlar için korku yoktur ve onlar üzülmezler de.
111. “Yahudi ve hıristiyan olanlardan başkası asla Cennet’e giremez!”
dediler.” Yani yahudiler, “Cennet’e yahudi olandan başkası girmeyecektir.” dediler, hıristiyanlar
da; “Cennet’e hıristiyan olandan başkası asla girmeyecektir,” dediler.
Böylelikle yalnız kendilerinin Cennetlik olacağı hükmüne vardılar. Bu ise belli bir delil ve
belgesi olmaksızın kabul edilemeyecek mücerret bir kuruntudur. O halde eğer doğru söyleyenler
iseniz, böyle bir delili getirin. İşte herhangi bir iddiada bulunan herkesin durumu böyledir.
Mutlaka iddiasının doğruluğuna dair delili ortaya koymak zorundadır. Eğer herhangi bir kimse de
yine delilsiz olarak aynı iddianın aksini ileri sürecek olursa, ikisi arasında herhangi bir fark
kalmaz. Çünkü iddiaları doğrulayan yahut yalan olduğunu ortaya koyan şey, delildir. Onların
ellerinde de herhangi bir delil olmadığına göre onların bu iddialarında yalan söyledikleri
açıkça ortaya çıkmış oldu.
112. Daha sonra Yüce Allah herkes için geçerli olan ve açık seçik delili şöylece söz konusu etmektedir:“Hayır!” Yani durum, sizin temenni, kuruntu ve iddialarınıza dayalı değildir; aksine “ihsan sahibi olarak”
yani Rabb’ine ibadetini, Rabb’inin Şeriat’ına uygun surette yapmakla ve ihlâs ile birlikte “yüzünü Allah’a teslim ederse” yani kalbi ile Allah’a yönelerek amellerini
ihlâsla sadece ve sadece Allah için yaparsa, işte Cennetlik olanlar ancak ve yalnız bunlardır.
“işte onun ecri Rabb’i katındadır.” Bu da kapsadığı nimetler ile
birlikte Cennet’tir. “Onlar için korku yoktur ve onlar üzülmezler de.”
Böylelikle arzu ettiklerini elde etmiş, korktuklarından kurtulmuş olacaklardır. Âyetten şu da anlaşılmaktadır:
Böyle olmayan herkes helâk olacak olan Cehennem ehlindendir. Ancak Mâbud’a ihlâs ile ibadet eden
ve Rasûl’e tâbî olanlar kurtulabileceklerdir.
Nagsabi ang bawat pangkat kabilang sa mga Hudyo at mga Kristiyano: "Tunay na ang Paraiso ay natatangi sa amin." Nagsabi ang mga Hudyo: "Walang papasok doon kundi ang sinumang Hudyo." Nagsabi ang mga Kristiyano: "Walang papasok doon kundi ang sinumang Kristiyano." Iyon ay mga pinakamimithi nilang bulaan at mga haka-haka nilang tiwali. Sabihin mo, O Propeta, bilang tugon sa kanila: "Magbigay kayo ng katwiran ninyo sa ipinapalagay ninyo kung totoong kayo ay mga tapat sa pinagsasabi ninyo."
Những người Do Thái và những người Thiên Chúa luôn cho rằng Thiên Đàng là dành riêng cho họ. Những người Do Thái thì bảo: không ai vào được Thiên Đàng ngoại trừ người Do Thái, những người Thiên Chúa thì bảo: không ai vào được Thiên Đàng ngoại trừ người Thiên Chúa. Tuy nhiên, đó chỉ là những mơ ước hão huyền, nó sẽ không bao giờ trở thành hiện thực. Ngươi - Muhammad, hãy đáp lại lời của chúng: nào các ngươi hãy đưa ra các bằng chứng về điều các ngươi khẳng định quả quyết nếu các ngươi là những người nói thật.
Yahudi ve Hristiyanlardan her bir topluluk cennetin kendilerine has kılındığını söylemiştir. Yahudiler: Yahudilerden başkası oraya giremeyecek demiştir. Hristiyanlar ise Hristiyanlardan başkası oraya giremeyecek demiştir. Bu onların batıl dileklerinden ve bozuk kuruntularından başka bir şey değildir. -Ey Peygamber!- Onlara cevap olarak de ki: "Şayet iddia ettiğinizde sadık kimseler iseniz, iddia ettiğiniz şeydeki delilinizi getiriniz."
Golongan Yahudi dan Nasrani masing-masing mengatakan bahwa surga hanya diperuntukkan bagi golongannya saja. Orang-orang Yahudi mengatakan, “Tidak akan masuk Surga kecuali orang Yahudi.” Dan orang-orang Nasrani mengatakan, “Tidak akan masuk Surga kecuali orang Nasrani.” Itu adalah harapan palsu dan khayalan hampa mereka. Katakanlah -wahai Nabi- untuk menjawab klaim mereka itu, “Berikanlah bukti yang mendukung pengakuan dusta kalian itu, jika kalian benar dengan pengakuan dusta tersebut.”
The Hopes of the People of the Book
Allah made the confusion of the Jews and the Christians clear, since they claim that no one will enter Paradise, unless he is a Jew or a Christian. Similarly, Allah mentioned their claims in Surat Al-Ma'idah:
نَحْنُ أَبْنَاءُ اللَّهِ وَأَحِبَّاؤُهُ
(We are the children of Allah and His loved ones) (5:18).
Allah refuted this false claim and informed them that they will be punished because of their sins. Previously we mentioned their claim that the Fire would not touch them for more than a few days, after which they would be put in Paradise. Allah rebuked this claim, and He said about this baseless claim, m
تِلْكَ أَمَانِيُّهُمْ
(These are their own desires). Abu Al-`Aliyah commented, "These are wishes that they wished Allah would answer, without basis." Similar was stated by Qatadah and Ar-Rabi` bin Anas. Allah then said,
قُلْ
(Say) meaning, "Say O Muhammad:"
هَاتُواْ بُرْهَـنَكُمْ
("Produce your Burhan...") meaning, "Your proof", as Abu Al-`Aliyah, Mujahid, As-Suddi and Ar-Rabi` bin Anas stated. Qatadah said that the Ayah means, "Bring the evidence that supports your statement,
إِن كُنتُمْ صَـدِقِينَ
(if you are truthful) in your claim. "
Allah then said,
بَلَى مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ
(Yes! But whoever submits his face (himself) to Allah (i.e. follows Allah's religion of Islamic Monotheism) and he is a Muhsin) meaning, "Whoever performs deeds in sincerity, for Allah alone without partners." In a similar statement, Allah said,
فَإنْ حَآجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِىَ للَّهِ وَمَنِ اتَّبَعَنِ
(So if they dispute with you (Muhammad ) say: "I have submitted myself to Allah (in Islam), and (so have) those who follow me.") (3:20)
Abu Al-`Aliyah and Ar-Rabi` said that,
بَلَى مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ
(Yes! But whoever submits his face (himself) to Allah) means, "Whoever is sincere with Allah."
Also, Sa`id bin Jubayr said that,
بَلَى مَنْ أَسْلَمَ
(Yes! But whoever submits) means, he is sincere,
وَجْهَهُ
(his face (himself)) meaning, in his religion.
وَهُوَ مُحْسِنٌ
(and he is a Muhsin) following the Messenger . For there are two conditions for deeds to be accepted; the deed must be performed for Allah's sake alone and conform to the Shari`ah. When the deed is sincere, but does not conform to the Shari`ah, then it will not be accepted. The Messenger of Allah ﷺ said,
«مَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَد»
(Whoever performs a deed that does not conform with our matter (religion), then it will be rejected.)
This Hadith was recorded by Muslim. Therefore, the good deeds of the priests and rabbis will not be accepted, even if they are sincerely for Allah alone, because these deeds do not conform with the method of the Messenger , who was sent for all mankind. Allah said regarding such cases,
وَقَدِمْنَآ إِلَى مَا عَمِلُواْ مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَآءً مَّنثُوراً
(And We shall turn to whatever deeds they (disbelievers, polytheists, sinners) did, and We shall make such deeds as scattered floating particles of dust.) (25:23)
وَالَّذِينَ كَفَرُواْ أَعْمَـلُهُمْ كَسَرَابٍ بِقِيعَةٍ يَحْسَبُهُ الظَّمْآنُ مَآءً حَتَّى إِذَا جَآءَهُ لَمْ يَجِدْهُ شَيْئاً
(As for those who disbelieved, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until he comes up to it, he finds it to be nothing.) (24:39) and,
وُجُوهٌ يَوْمَئِذٍ خَـشِعَةٌ - عَامِلَةٌ نَّاصِبَةٌ - تَصْلَى نَاراً حَامِيَةً - تُسْقَى مِنْ عَيْنٍ ءَانِيَةٍ
(Some faces, that Day will be humiliated. Laboring, weary. They will enter in the hot blazing Fire. They will be given to drink from a boiling spring) (88:2-5).
When the deed conforms to the Shari`ah outwardly, but the person did not perform it sincerely for Allah alone, the deed will also be rejected, as in the case of the hypocrites and those who do their deeds to show off. Similarly, Allah said,
إِنَّ الْمُنَـفِقِينَ يُخَـدِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُواْ إِلَى الصَّلَوةِ قَامُواْ كُسَالَى يُرَآءُونَ النَّاسَ وَلاَ يَذْكُرُونَ اللَّهَ إِلاَّ قَلِيلاً
(Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them. And when they stand up for As-Salah (the prayer), they stand with laziness to be seen by people, and they do not remember Allah but little.) (4:142) and,
فَوَيْلٌ لِّلْمُصَلِّينَ - الَّذِينَ هُمْ عَن صَلَـتِهِمْ سَاهُونَ - الَّذِينَ هُمْ يُرَآءُونَ - وَيَمْنَعُونَ الْمَاعُونَ
(So woe unto those performers of Salah (prayers) (hypocrites). Those who delay their Salah (from their stated fixed times). Those who do good deeds only to be seen (of men). And withhold Al-Ma`un (small kindnesses)) (107:4-7).
This is why Allah said,
فَمَن كَانَ يَرْجُو لِقَآءَ رَبِّهِ فَلْيَعْمَلْ عَمَلاً صَـلِحاً وَلاَ يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدَا
(So whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord) (18: 110).
He also said in this Ayah,
بَلَى مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ
(Yes, but whoever submits his face (himself) to Allah (follows Allah's religion of Islamic Monotheism) and he is a Muhsin).
Allah's statement,
فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ
(Shall have their reward with their Lord, on them shall be no fear, nor shall they grieve) guaranteed them the rewards and safety from what they fear and should avoid.
فَلاَ خَوْفٌ عَلَيْهِمْ
(There shall be no fear on them) in the future,
وَلاَ هُمْ يَحْزَنُونَ
(nor shall they grieve) about what they abandoned in the past. Moreover, Sa`id bin Jubayr said,
فَلاَ خَوْفٌ عَلَيْهِمْ
"(There shall be no fear on them) in the Hereafter, and
وَلاَ هُمْ يَحْزَنُونَ
(nor shall they grieve) about their imminent death."
The Jews and Christians dispute among Themselves out of Disbelief and Stubbornness
Allah said,
وَقَالَتِ الْيَهُودُ لَيْسَتِ النَّصَـرَى عَلَى شَىْءٍ وَقَالَتِ النَّصَـرَى لَيْسَتِ الْيَهُودُ عَلَى شَىْءٍ وَهُمْ يَتْلُونَ الْكِتَـبَ
(The Jews said that the Christians follow nothing (i.e. are not on the right religion); and the Christians said that the Jews follow nothing (i.e. are not on the right religion); though they both recite the Scripture.)
Allah explained the disputes, hatred and stubbornness that the People of the Book have towards each other. Muhammad bin Ishaq reported that Ibn `Abbas said, "When a delegation of Christians from Najran came to the Messenger of Allah ﷺ , the Jewish rabbis came and began arguing with them before the Messenger of Allah ﷺ. Rafi` bin Huraymilah said, `You do not follow anything,' and he reiterated his disbelief in Jesus and the Injil. Then a Christian man from Najran's delegation said to the Jews, `Rather, you do not follow anything,' and he reiterated his rejection of Musa's prophethood and his disbelief in the Torah. So Allah revealed the Ayah,
وَقَالَتِ الْيَهُودُ لَيْسَتِ النَّصَـرَى عَلَى شَىْءٍ وَقَالَتِ النَّصَـرَى لَيْسَتِ الْيَهُودُ عَلَى شَىْءٍ وَهُمْ يَتْلُونَ الْكِتَـبَ
(The Jews said that the Christians follow nothing (i.e. are not on the right religion); and the Christians said that the Jews follow nothing (i.e. are not on the right religion); though they both recite the Scripture. )"
Allah made it clear that each party read the affirmation of what they claimed to reject in their Book. Consequently, the Jews disbelieve in Jesus, even though they have the Torah in which Allah took their Covenant by the tongue of Moses to believe in Jesus. Also, the Gospel contains Jesus' assertion that Moses' prophethood and the Torah came from Allah. Yet, each party disbelieved in what the other party had.
Allah said,
كَذَلِكَ قَالَ الَّذِينَ لاَ يَعْلَمُونَ مِثْلَ قَوْلِهِمْ
(Like unto their word, said those who know not) thus exposing the ignorance displayed by the Jews and the Christians concerning their statements that we mentioned. There is a difference of opinion regarding the meaning of Allah's statement,
الَّذِينَ لاَ يَعْلَمُونَ
(who know not)
For instance, Ar-Rabi` bin Anas and Qatadah said that,
كَذَلِكَ قَالَ الَّذِينَ لاَ يَعْلَمُونَ
(Like unto their word, said those said those who know not) means, "The Christians said similar statements to the Jews." Ibn Jurayj asked `Ata' "Who are those `who know not"' `Ata' said, "Nations that existed before the Jews and the Christians and before the Torah and the Gospel." Also, As-Suddi said that,
قَالَ الَّذِينَ لاَ يَعْلَمُونَ
(said those who know not) is in reference to the Arabs who said that Muhammad was not following anything (i. e. did not follow a true or existing religion). Abu Ja`far bin Jarir chose the view that this Ayah is general and that there is no evidence that specifically supports any of these explanations. So interpreting the Ayah in a general way is better. Allah knows best.
Allah said,
فَاللَّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَـمَةِ فِيمَا كَانُواْ فِيهِ يَخْتَلِفُونَ
(Allah will judge between them on the Day of Resurrection about that wherein they have been differing.) meaning, that Allah will gather them all on the Day of Return. On that Day, Allah will justly judge between them, for He is never unjust with anyone, even as little as the weight of an atom. This Ayah is similar to Allah's statement in Surat Al-Hajj (22:17),
إِنَّ الَّذِينَ ءَامَنُواْ وَالَّذِينَ هَادُواْ وَالصَّـبِئِينَ وَالنَّصَـرَى وَالْمَجُوسَ وَالَّذِينَ أَشْرَكُواْ إِنَّ اللَّهَ يَفْصِلُ بَيْنَهُمْ يَوْمَ الْقِيـمَةِ إِنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ شَهِيدٌ
(Verily, those who believe (in Allah and in His Messenger Muhammad ), and those who are Jews, and the Sabians, and the Christians, and the Majus, and those who associate partners with Allah; truly, Allah will judge between them on the Day of Resurrection. Verily, Allah is over all things a Witness).
Allah said,
قُلْ يَجْمَعُ بَيْنَنَا رَبُّنَا ثُمَّ يَفْتَحُ بَيْنَنَا بِالْحَقِّ وَهُوَ الْفَتَّاحُ الْعَلِيمُ
(Say: "Our Lord will assemble us all together (on the Day of Resurrection), then He will judge between us with truth. And He is the Just Judge, the Knower of the true state of affairs.") (34:26).
I jevreji i kršćani govore da samo njima pripada džennet. Jevreji kažu: "U njega neće ući osim ko je jevrej", a kršćani kažu: "U njega neće ući osim kršćanin." To su njihove puste želje i obmane. Reci im, o Vjerovjesniče: "Dajte dokaz za to što tvrdite, ako istinu govorite."
U džennet će ući svako ko bude iskren prema Allahu i ko Ga ispravno obožava slijedeći ono sa čim je došao Poslanik. Takav će ući u džennet iz kojeg god skupine da potiče. Imat će nagradu kod svog Gospodara i ničega se neće bojati kad su u pitanju stvari koje ga čekaju, niti će tugovati za stvarima koje su ga mimoišle na dunjaluku. Te osobine, nakon poslanstva Muhammeda, sallallahu alejhi ve sellem, posjeduju samo muslimani.
Cennete, sadece ihlaslı bir şekilde Allah'a (ibadet eden) ve ona yönelen kimse girecektir. O kimse -ihlası ile birlikte- resulun getirdiğine ittiba ederek ibadetini güzel yapan kimsedir. İşte bu kimse hangi topluluktan olursa olsun cennete girecektir. O kimsenin sevabı Rabbi katındadır. Onları bekleyen ahirette onlar için bir korku yoktur. Dünyada kaçırdıklarından dolayı da üzülmeyeceklerdir. Bu vasıflar Muhammed -sallallahu aleyhi ve sellem-'in gelişinden sonra ancak Müslümanlar için gerçekleşir.
Sesungguhnya surga itu akan dimasuki oleh setiap orang yang tulus dan ikhlas kepada Allah serta melaksanakan ibadah dengan baik, yaitu dengan mengikuti ajaran Rasulullah. Itulah sifat orang yang akan masuk surga dari golongan mana pun dan ia akan mendapatkan ganjaran dari Allah. Tidak ada kekhawatiran terhadap mereka dalam menghadapi apa yang akan terjadi di akhirat nanti, dan mereka juga tidak pernah bersedih hati atas kenikmatan dunia yang dilewatkannya. Sifat-sifat tersebut setelah kedatangan Nabi Muhammad -ṣallallāhu 'alaihi wa sallam- tidak terpenuhi kecuali pada diri kaum muslimin.
Once the Jews had set their minds against the message of Islam as being worthless, they became alarmed by the heartfelt acclaim with which many were receiving it. They considered themselves the only ones qualified to pass decrees on truth and falsehood: how could others be allowed to believe in what they themselves had chosen to disbelieve? The first step that they took was to incite the polytheists to rise up against the Muslims. Secondly, they tried to mislead Muslim converts about their new religion, putting doubts into their minds in the hope that they would revert to the religion of their forefathers. It was only natural that this should provoke the Muslims, but God told them that this was not the time for violent reaction. Muslims should always be patient, since patience prevents one from taking negative retaliatory measures in the heat of the moment. They should be steadfast in prayers, for prayer brings one closer to God. They should never fail in the payment of the prescribed alms (zakat), for a society in which the rich are willing to share with the poor will be based on compassion; there will be a real sense of togetherness among its members. The Jews used to tell new Muslim converts that if they had to forsake their ancestral religion, they should become Jews or Christians. Being the descendants of saints and prophets throughout history, they were the ones who would go to heaven. But the Quran tells us that one does not merit entry into heaven by dint of belonging to a certain community. Everyone will be judged according to his own actions. National status is of no significance in the sight of God. To be sincere in one’s faith is to become so devoted to God that everything else assumes secondary importance. Prejudices, personal loyalties, material or worldly interests should not come in the way of responding to the call of truth.
In verità, entrerà in paradiso chi è stato sincero con Allāh, a Lui devoto, e colui che, oltre alla sua sincerità, è stato devoto nelle sue preghiere, seguendo ciò che ha rivelato il Profeta: Costui è colui che entrerà in Paradiso, di qualunque fazione esso sia, e otterà una ricompensa presso il suo Dio, e non avranno timore di ciò che incontreranno nell'Aldilà, e non saranno tristi per quello che non hanno ottenuto in questa vita. E queste affermazioni furono valide,dall'arrivo del Profeta Muħammed, pace e benedizione di Allāh su di luiﷺ, solo per i musulmani.
All those who are sincere in repenting to Allah, doing good, serving Allah and following what the Prophet came with, will enter Paradise, no matter what group they come from. They will have their reward with their Lord. They will have no fear about what awaits them in the Afterlife, or feel sorrow about what passed them by in their lifetime. Regardless of someone’s original religious group – whether Jew, Christian, idolater other – successfully submitting to Allah is only now valid before Him by becoming Muslim, after the arrival of Prophet Muhammad (peace be upon him).
Entreront au Paradis ceux qui ne destinent leurs actes d’adorations qu’à Allah en suivant ce qui a été enseigné par le Prophète et qui sont bienfaisants dans leur adoration. Ceux-là entreront au Paradis, quelles que soient les factions auxquelles ils appartiennent et recevront une récompense de leur Seigneur. Ils n’éprouveront aucune crainte dans l’au-delà ni ne seront affligés pour les délices manqués dans ce bas monde. Après l’envoi du Prophète Muħammad, ces caractéristiques ne se retrouvent que chez les musulmans qui suivent la voie du Prophète.
Papasok lamang sa Paraiso ang bawat nagpakawagas kay Allāh habang bumabaling sa Kanya samantalang siya – kalakip ng pagpapakawagas niya – ay nagpapakahusay sa pagsamba niya sa pamamagitan ng pagsunod sa inihatid ng Sugo. Iyan ay ang papasok sa Paraiso kabilang man siya sa aling pangkat noon. Ukol sa kanya ang gantimpala sa kanya sa ganang Panginoon niya. Walang pangamba sa kanila sa anumang kahaharapin nila mula sa Kabilang-buhay ni sila ay malulungkot sa nakaalpas dahil sa kanila sa Mundo. Ito ay mga paglalarawang hindi nagkakatotoo matapos ng pagdating ni Propeta Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – maliban sa mga Muslim.
Chỉ những ai toàn tâm, toàn ý hướng về Allah đồng thời luôn hoàn thành tốt trong nghĩa vụ thờ phượng Ngài, đi theo đúng sự hướng dẫn của vị Thiên Sứ của Ngài thì mới được vào Thiên Đàng, cho dù là họ là nhóm người nào đi chăng nữa, họ sẽ được phần ban thưởng ở nơi Thượng Đế của họ, họ sẽ không lo sợ về những gì ở tương lai của cõi Đời Sau và họ cũng sẽ không buồn phiền về những gì mà họ đã mất trên cõi trần. Và những điều này chỉ được chứng thực đối với ai qui phục Islam sau khi Nabi Muhammad đến.
Entrarán al Paraíso aquellos que solo adoren a Al‑lah y sigan lo que el Profeta les ha enseñado. Ellos son quienes entrarán al Paraíso, cualquiera sea el grupo al que pertenezcan y recibirán recompensa de su Señor. No experimentarán temor en el Más Allá ni se sentirán afligidos por las carencias en este mundo. Estas características solo se encuentran entre los musulmanes que siguen el camino del profeta Mujámmad r.
Los judíos dijeron: la religión practicada por los cristianos no tiene ninguna legitimidad. Los cristianos dijeron: la religión practicada por los judíos no tiene ninguna legitimidad. Sin embargo, ambos recitan los libros que Al‑lah les ha revelado y estos libros invitan a creer en todos los profetas sin distinción. Los judíos y los cristianos se parecen a los ignorantes politeístas que rechazaron a todos los mensajeros y rechazaron los libros que les habían sido revelados. Al‑lah zanjará la discusión entre aquellos que se enfrentan el Día de la Resurrección, pronunciando una sentencia justa que expondrá a Sus servidores: la salvación solo se obtiene si creemos en todo lo que ha sido revelado por Al‑lah.
Nagsabi ang mga Hudyo: "Ang mga Kristiyano ay hindi nasa isang tumpak na relihiyon" at nagsabi ang mga Kristiyano: "Ang mga Hudyo ay hindi nasa isang tumpak na relihiyon." Bawat isa [sa kanila] ay bumibigkas ng pagpapatotoo sa tinanggihang sampalatayanan at ng utos ng pagsampalataya sa lahat ng mga propeta nang walang pagtatangi-tangi, habang mga nakikiwangis sa gawain nilang ito sa sabi ng mga hindi nakaaalam kabilang sa mga tagapagtambal, nang nagpasinungaling ang mga ito sa mga sugo sa kabuuan ng mga iyon at sa pinababa sa mga iyon na mga kasulatan. Kaya dahil dito, hahatol si Allāh sa pagitan ng mga nagkakasalungatan nang magkasama sa Araw ng Pagbangon ayon sa kahatulan Niyang makatarungan, na ipinabatid Niya sa mga lingkod Niya: na walang pagtamo malibang sa pamamagitan ng pagsampalataya sa lahat ng pinababa ni Allāh – pagkataas-taas Siya.
Người Do Thái bảo: Người Thiên Chúa không theo tôn giáo chân lý. Còn người Thiên Chúa lại bảo: Người Do Thái không theo tôn giáo chân lý, trong khi cả hai nhóm đều đọc Kinh Sách của họ thấy những gì chứng thực cho điều họ không tin và thấy mệnh lệnh phải tin tưởng vào tất cả Nabi, không được phân biệt bất cứ ai trong số họ. Cả hai nhóm này giống nhau trong hành động của họ. Đây là câu nói mà những người đa thần không hề biết khi phủ nhận tất cả Thiên Sứ và những Kinh Sách được ban xuống cho họ. Vì vậy, vào Ngày Phán Xét cuối cùng, Allah sẽ phân xử toàn bộ cả hai nhóm theo lẽ công bằng, điều mà Ngài đã thông tin cho đám bầy tôi của Ngài rằng sẽ không có sự chiến thắng nào ngoại trừ việc tin tưởng vào tất cả những gì đã được Allah Tối Cao ban xuống.
Orang-orang Yahudi berkata, “Orang-orang Nasrani itu tidak menganut agama yang benar.” Lalu orang-orang Nasrani juga berkata, “Orang-orang Yahudi itu tidak menganut agama yang benar.” Padahal, mereka semua membaca dalam kitab-kitab suci mereka tentang kebenaran yang mereka ingkari tersebut dan tentang perintah untuk beriman kepada semua nabi tanpa membeda-bedakan antara yang satu dengan yang lain. Perbuatan mereka itu mirip dengan ucapan orang-orang musyrik yang tidak berilmu ketika mereka mendustakan semua rasul berikut kitab-kitab suci yang diturunkan kepada mereka. Oleh karena itulah, Allah akan memberikan keputusan bagi semua orang yang berselisih paham kelak pada hari kiamat dengan keputusan-Nya yang adil, yang telah Dia sampaikan kepada hamba-hamba-Nya, yaitu bahwasanya tidak ada keberuntungan apa pun kecuali dengan mengimani semua kitab suci yang diturunkan oleh Allah -Ta'ālā-.
Les juifs dirent: La religion pratiquée par les chrétiens n’a aucune légitimité. Les chrétiens dirent: La religion pratiquée par les juifs n’a aucune légitimité. Or ceux-ci récitent les livres qu’Allah leur a révélés et ces livres appellent à croire en tous les prophètes sans distinction. Les juifs et les chrétiens ressemblent aux polythéistes ignorants qui démentirent la totalité des messagers et rejetèrent les livres qui leur avaient été révélés. Allah tranchera entre tous ceux qui s’opposent les uns aux autres, le Jour de la Résurrection, en prononçant un jugement juste qu’Il exposera à Ses serviteurs: le salut ne s’obtient qu’en croyant à tout ce qui fut révélé par Allah.
Yahudiler: "Hristiyanlar sahih din üzere değildir" dediler. Hristiyanlar da: "Yahudiler sahih din üzere değildir" dediler. Hâlbuki; onların hepsi Allah'ın kendilerine indirdiği kitapları okumakta ve o kitaplarda bütün peygamberlerin arasını ayırmadan iman etmelerinin emredildiğini bilmektedirler. Onlar bu yaptıklarında ne söylediklerini bilmeyen müşriklere benzerler. Onlar rasûllerin tamamını ve kendilerine indirilen kitapları yalanladılar. Bundan dolayı Allah, kıyamet günü ihtilafa düşenlerin tamamı hakkında, kullarına haber verdiği gibi adaletle hüküm verecektir. Şüphesiz ki Allah Teâlâ'nın bütün indirdiklerine iman etmeden kurtuluş yoktur.
"Dan orang-orang Yahudi berkata, 'Orang-orang Nasrani itu tidak mempunyai suatu pegangan,' dan
orang-orang Nasrani ber-kata, 'Orang-orang Yahudi tidak mempunyai suatu pegangan,' padahal
mereka (sama-sama) membaca al-Kitab. Demikian pula orang-orang yang
tidak mengetahui, mengatakan seperti ucapan mereka. Maka Allah akan mengadili di antara mereka
pada Hari Kiamat tentang sesuatu yang mereka berselisih padanya." (Al-Baqarah: 113).
(113) Yang demikian itu disebabkan karena orang-orang ahli Kitab
menyimpan hawa nafsu dan dengki yang besar hingga sebagian mereka menyesatkan sebagian lain, dan
sebagian lagi mengkafirkan sebagian lain sebagaimana yang dilakukan oleh orang-orang yang tidak
membaca dan menulis dari kaum musy-rikin Arab dan selainnya, setiap kelompok menyesatkan
kelompok lainnya. Dan Allah akan menghakimi di antara kelompok-kelom-pok yang bertikai itu
dengan ketetapanNya yang adil yang telah dikabarkan kepada hamba-hambaNya, maka tidaklah ada
keber-hasilan dan tidak juga ada keselamatan kecuali bagi orang yang mempercayai seluruh Rasul
dan Nabi, dan menaati perintah-perin-tah Rabbnya, menjauhi larangan-laranganNya; sedangkan orang
yang selain mereka, maka dia termasuk yang binasa.
Jevreji kažu: "Kršćani nisu na ispravnoj vjeri", a kršćani kažu: "Jevreji nisu na ispravnoj vjeri", a svi oni čitaju u svojoj knjizi potvrdu onoga što poriču, kao i naredbu da se vjeruje u sve vjerovjesnike bez pravljenja bilo kakve razlike među njima. Oni tim svojim djelima sliče mnogobošcima, koji ne znaju i koji su sve poslanike utjerali u laž, kao i ono što im je objavljeno. Zato, Allah će na Sudnjem danu pravedno suditi svim njima koji su se razišli, onako kako je obavijestio Svoje robove, a to znači da neće uspjeti niko ko nije povjerovao u sve ono što je Uzvišeni Allah objavio.
The Jews said that the Christians were not on the correct path and the Christians said the same about the Jews, although they both claimed to read the scriptures that Allah revealed to them, which contain the command to have faith in all the prophets without any distinction between them. In what they said, they are like those who know nothing, who worship others alongside Allah, rejecting all the prophets and the scriptures that were revealed to them. Allah will judge between those who disagree on the Day of Return. In His perfect and fair judgements, Allah tells His servants that there is no success without belief in all that He has revealed.
Gli Ebrei dissero: "I Nazareni non seguono una giusta religione"; e i Nazareni dissero: "Gli Ebrei non seguono una giusta religione", ed entrambi leggono i Libri che hanno manimesso: negando la fede in tutti i profeti, senza distinzioni. assomigliano, in ciò, agli ignoranti politeisti, quando rinnegarono tutti i messaggeri e tutti i Libri rivelati loro. Allāh giudicherà tutti gli avversi, nel Giorno del Giudizio, con la Sua giusta legge, la quale ha informato i Suoi servi, che non vi è vittoria se non tramite la fede in tutto ciò che Allāh L'Altissimo ha rivelato.
113- Yahudiler; “Hristiyanlar hiçbir şey üzerinde değildir” dediler.
Hıristiyanlar da; “Yahudiler hiçbir şey üzerinde değildir” dediler.
Hâlbuki hepsi de Kitab’ı okurlar. Bilmeyenler de tıpkı onların dedikleri gibi söylediler. Artık
Allah anlaşmazlığa düştükleri bu hususta Kıyamet gününde aralarında hüküm verecektir.
113. Kitap ehlinin hevâ ve kıskançlıkları birbirlerini sapıklıkla itham etmeye ve birinin
diğerini tekfir etmesine varacak kadar ileri seviyeye ulaşmıştı. Tıpkı Arap olan ve olmayan
müşrikler arasındaki ümmilerin yaptıklarını yaptılar. Her bir kesim diğerini sapıklıkla itham
etmektedir. Yüce Allah ise âhirette kullarına haber verdiği şekilde adil hükmü ile hüküm
verecektir. O gün bütün nebileri ve rasulleri tasdik edip Rabb’inin emirlerine uyan,
yasaklarından kaçınanların dışındakiler hakkında kurtuluş söz konusu değildir. Onların dışında
kalan herkes helâk olacaktır.
No one does greater wrong than those who stop the name of Allah being said in His Houses of worship, preventing the prayer and remembrance of Allah and the recitation of the Qur’ān in them, trying to destroy and ruin them, through tearing them down or stopping people from worshipping in them. Those who try to destroy them should not enter Allah’s places of worship, except fearfully and with trembling hearts, after their disbelief and having stopped people worshipping in them. They will have shame and humiliation in their life on earth at the hands of the believers, and in the Afterlife is a great torment for having stopped people from Allah’s Houses of worship.
Tidak ada yang lebih zalim dari orang yang melarang disebutnya nama Allah di masjid-masjid-Nya; dia melarang salat, zikir, dan membaca Al-Qur`ān di masjid. Dia juga berusaha keras untuk mengosongkan dan merusak masjid dengan cara merobohkan bangunannya atau melarang kegiatan ibadah di masjid. Orang-orang yang berusaha merobohkan masjid-masjid Allah itu tidak sepatutnya masuk ke dalam masjid kecuali dalam keadaan ketakutan dan hati yang gemetar karena mereka menyimpan kekafiran dan menghalangi-halangi umat untuk memakmurkan masjid-masjid Allah. Mereka akan mendapatkan kehinaan dan kenistaan di dunia di tangan orang-orang mukmin, dan di akhirat kelak mereka akan mendapatkan azab yang berat karena menghalang-halangi manusia dari masjid-masjid Allah.
Không có người nào bất công và sai trái hơn những kẻ đã ngăn cản việc tụng niệm Allah trong các Nhà Nguyện của Ngài, họ ngăn dâng lễ nguyện Salah, tụng niệm và đọc Qur'an trong đó và họ cố tìm cách đập phá và làm hư hại các Nhà Nguyện. Những kẻ này, không để cho họ vào các Nhà Nguyện trừ phi phải làm cho họ sợ bởi sự vô đức tin và sự phá hại của họ. Những kẻ này không những bị hạ nhục trên cõi trần mà rồi đây họ sẽ phải bị trừng phạt nặng nề ở cõi Đời Sau cho việc đã ngăn cản mọi người đến các Nhà Nguyện của Allah.
Nessuno è più ingiusto di colui che proibisce di menzionare il nome di Allāh nelle Sue moschee: proibisce di pregare, menzionare il Corano e recitare il Corano in esse, e tenta insistentemente di distruggerle e danneggiarle con la demolizione o impedendo di celebrarvi il culto. Quelli che cercano di distruggerle non dovrebbero entrare nelle Moschee di Allāh se non in preda alla paura, tremando a causa delle loro miscredenza e dell'avversità verso le Moschee di Allāh; Li attende, in questa vita, umiliazione e vergogna per mano dei credenti, e nell'Altra Vita una grande punizione per aver impedito alla gente il culto nelle Moschee di Allāh.
Il n’y a pas plus injuste que celui qui empêche que le nom d’Allah soit évoqué dans les mosquées, en y interdisant la prière, la récitation du Coran et en s’efforçant de les démolir au sens propre ou d’y interdire l’accomplissement des adorations. Ceux qui s’en prennent aux mosquées, ne devraient y entrer qu’effrayés et apeurés en raison de leur mécréance et du fait qu’ils en éloignent les gens. Ils seront humiliés et avilis par les croyants dans ce bas monde et subiront un châtiment terrible dans l’au-delà, pour avoir empêché les gens d’accéder aux mosquées d’Allah.
Walang isang higit na matindi sa kawalang-katarungan kaysa sa pumigil na bigkasin ang pangalan ni Allāh sa mga masjid Niya kaya pumigil ito sa pagdarasal, pag-alaala [kay Allāh], at pagbigkas ng Qur'ān sa mga masjid. Nagpupunyagi ito habang nagsisikap na magpadahilan ng pagkasira ng mga ito at panggugulo sa mga ito sa pamamagitan ng pagwasak sa mga ito at pagpigil sa pagsasagawa ng pagsamba sa loob ng mga ito. Ang mga nagsisikap na iyon sa pagsira sa mga ito ay hindi nararapat para sa kanila na pumasok sa mga masjid ni Allāh malibang mga nangangambang kumakabog ang mga puso nila dahil sa taglay nilang kawalang-pananampalataya at pagbalakid sa mga masjid ni Allāh. Ukol sa kanila sa buhay na pangmundo ay isang kaabahan at isang panghahamak sa mga kamay ng mga mananampalataya, at ukol sa kanila sa Kabilang-buhay ay isang pagdurusang sukdulan dahil sa pagpigil nila sa mga tao sa mga masjid ni Allāh.
No existe nadie más injusto que aquel que impide que se pronuncie el nombre de Al‑lah en las mezquitas, prohíbe los rezos o la recitación del Corán, y se esfuerza por destruirlas e impedir que allí se adore a Al‑lah. Aquellos que atacan a las mezquitas deberían entrar en ellas con temor, por su incredulidad y por alejar de allí a las personas. Ellos serán humillados y despreciados por los creyentes en este mundo y sufrirán un castigo terrible en el Más Allá por haber impedido a las personas que ingresen a las mezquitas de Al‑lah.
114- Allah’ın mescidlerinde O’nun isminin anılmasını meneden ve onların harab olmalarına
çalışanlardan daha zalim kim olabilir? Böyleleri oralara ancak korka korka girebilirler. Onlara
dünyada zillet vardır, âhirette de en büyük azab yine onlaradır.
114. “Allah’ın mescidlerinde O’nun isminin anılmasını meneden” Yani
Allah’ın mescidlerinde Allah’ın adının anılmasını, namaz kılınmasını ve benzeri itaatlerin
yerine getirilmesini engelleyen kimselerden “ve onların” maddi ve manevi
yönden “harab olmalarına çalışanlardan” yani bu konuda bütün gayretini
ortaya koyanlardan “daha zalim kim olabilir?” yani böylelerden daha
zalim ve daha büyük bir günah ve suç sahibi yoktur.
Mescidlerin maddi olarak tahriplerinden kasıt onların yıkılmaları, tahrip edilmeleri ve
kirletilmeleridir. Manevi tahrip ise oralarda Allah’ın adının anılmasını engellemektir. Bu, bu
niteliğe sahip olan herkes hakkında umumî bir hükümdür. Bunun kapsamına Fil ashabı ve Hudeybiye
yılı Allah Rasûlünü Mescid-i Haram’a gitmekten alıkoyan Kureyşliler, Beytulmakdis’i tahrip eden
hıristiyanlar ve bunların dışında Allah’a karşı çıkmak, muhalefet etmek maksadı ile mescidlerin
tahribi için çalışan çeşitli zalimler de girmektedir. Allah’ın bunlara verdiği ceza, oralara
girmekten hem şer’an, hem de ilâhî bir kader olarak men edilmeleri olmuştur. Onlar oralara ancak
zelil olarak ve korku içinde girebilirler. Allah’ın kullarını korkuttukları için Allah da
onların kalplerine korku salmıştır. Allah, Rasûlünü Hudeybiye’de engelleyen müşriklere karşı,
aradan fazla geçmeden Rasûlü’ne Mekke’yi fethetme iznini vermiş ve müşriklerin, Beyt’ine yaklaşmalarını men ederek şöyle buyurmuştur:“Ey iman edenler! Müşrikler ancak bir pisliktir; onun için bu yıllarından sonra artık Mescid-i Haram’a yaklaşmasınlar.”(et-Tevbe, 9/28) Fil Ashabının başından geçenleri de Yüce Allah Kitab-ı
Kerîm’inde zikretmiştir. Hıristiyanlara da Allah, mü’minleri egemen kılmış ve bunlar, onları
oradan sürmüşlerdi. İşte bu şekilde onların niteliklerine sahip olan herkesin payını zamanı
gelince alması kaçınılmaz bir şeydir. Ayrıca bu Allah’ın haber verdiği büyük mucize ve
belgelerdendir. Zira bunlar meydana gelmeden önce Allah vukua geleceklerini bildirmiştir ve
O’nun bildirdiği gibi de gerçekleşmiştir. Ayrıca alimler, bu âyet-i kerimeyi, kâfirlerin
mescidlere girmelerine imkân tanımanın caiz olmadığına delil göstermişlerdir.
“Onlara dünyada zillet” önceden geçtiği gibi rezillik ve rüsvalık “vardır, âhirette de en büyük azap yine onlaradır.” Allah’ın mescidlerinde
Allah’ın adının anılmasını engelleyenden daha zalim kimseler olmadığına göre, bu mescidlerin
maddi ve manevi olarak imar edilmesi için çalışandan da daha büyük iman sahibi kimse
olamaz. Nitekim Yüce Allah bunu:“Allah’ın mescidlerini ancak Allah’a ve âhiret gününe iman eden... kimseler imar eder”(et-Tevbe, 9/18) buyruğunda dile getirmektedir. Hatta Yüce Allah adına
kurulan evlerin yükseltilmesini, ta’zim edilmesini ve onlara gereken saygının gösterilmesini de emrederek şöyle buyurmaktadır:“Allah’ın, yükseltilmesine ve içlerinde adının anılmasına izin verdiği evlerde...”(en-Nur, 24/36) Mescidlere dair pek çok hüküm vardır ki bunların özü bu
âyet-i kerimelerin muhtevası içerisindedir.
Niko nije nepravedniji od onoga ko zabranjuje da se Allahovo ime spominje u Njegovim džamijama. Takav zabranjuje obavljanje namaza, spominjanje Allaha i učenje Kur'ana u džamijama, i nastoji ih opustošiti i uništiti, time što će ih fizički srušiti, ili što će zabraniti da se u njima ibadet čini. Ti ljudi, koji nastoje uništiti Allahove džamije, ne bi trebalo da u njih uđu osim bojeći se Allahove kazne iz dubine srca, zbog svog nevjerstva i odvraćanja od Allahovih kuća. Njima u ovom životu pripada poniženje i prezrenost, što će ih stići preko vjernika, a na ahiretu ih čeka velika kazna, zbog toga što su ljude tjerali od Allahovih džamija.
Injunctions and related considerations
Verse 114 lays down, or helps us to infer, some very important injunctions:
All the mosques in the world are equally worthy of respect. Just as it is a great sin to desecrate in any way the Baytul-Maqdis, or the mosque attached to the Ka'bah (Al-Masjid al- Haram) or the mosque of the Holy Prophet ﷺ ، the same prohibition holds good with regard to all other mosques. These three mosques, no doubt, enjoy a superior position, and special respect is to be paid to them. The reward for offering prayers once in Al-Masjid al-Haram is equal to that of praying a hundred thousand times elsewhere; the reward for praying in the mosque of the Holy Prophet g and in the Baytul-Maqdis equals that of praying fifty thousand times. To make a long journey for the purpose of praying in any one of these three mosques is a meritorious act which makes one worthy of receiving a special barakah بَرَکہ . On the other hand, the Holy Prophet $ has forbidden it that one should make a long journey in order to offer one's prayers in a mosque other than these three, believing it to be a meritorious act.
The sanctity of the Mosque
(2) It is forbidden to prevent people, in any form or manner possible, from offering their prayers or "remembering" Allah in a mosque. An obvious form of such interference is not to allow someone to enter a mosque or to offer his prayers or to read the Holy Qur'an there. A less explicit form is to produce some kind of a noise in the mosque itself or play music nearby, and thus to disturb people in their prayers or in their "remembrance" (; ) of Allah. Similarly, if one starts reciting the Holy Qur'an or "remembering" Allah loudly so as to disturb the people who are offering supererogatory prayers (Nawafil نوافل) or themselves reading the Holy Qur'an or silently "remembering" Allah (Dhikr ذکر ), one is being guilty of the same sin. Therefore, the Fuqaha' (masters of Islamic jurisprudence) have forbidden this practice. But, if people are not present in the mosque, one may recite the Holy Qur'an or make "dhikr ذکر " in a loud voice. On the basis of this principle we can also see that it is forbidden to beg or to collect donations even for a religious purpose while people are engaged in their prayers or in "dhikr ذکر ."
(3) All the possible forms of laying waste a mosque are forbidden. This includes not only demolishing and destroying a mosque, but also producing conditions which result in a mosque being laid waste or deserted. For, laying waste a mosque implies that few, or only a few people should come there for offering their prayers. A mosque can be said to be flourishing, not on the score of the beauty of its architecture or of its ornamentation, but only when it is full of men who come to pray and to "remember" Allah. Says the Holy Qur'an:
إِنَّمَا يَعْمُرُ مَسَاجِدَ اللَّـهِ مَنْ آمَنَ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَلَمْ يَخْشَ إِلَّا اللَّـهَ ۖ فَعَسَىٰ أُولَـٰئِكَ أَن يَكُونُوا مِنَ الْمُهْتَدِينَ ﴿18﴾
Only those do populate the mosques of Allah who believe in Allah and in the Day of Judgment, who are steadfast in Salah and pay the Zakah, and do not fear anyone but Allah" (9:18).
So, the Holy Prophet g has foretold that when the Day of Judgment comes close, the mosques of the Muslims would be beautifully designed and decorated and be apparently full of people, but they would in reality be deserted, for a few people would go there for the purpose of offering their prayers. We are also reminded of what the fourth Khalifah and the blessed Companion ` Ali ؓ has said. There are, according to him, six deeds which behove a man --three of them pertain to the state when one is living at home and the other three to the state when one is on a journey. The first three are --to read the Holy Qur'an, to populate the mosques, and to bring together a number of friends who wish to serve Allah and His faith. The other three are -- to spend out of what one has over one's needy companions of the way, to be polite to everyone, and to be cheerful with one's co-travellers so long as one does not go beyond the limits allowed by the Shari'ah. What he means by "populating" the mosques is that one should enter them in a spirit of humility and with the fear of Allah in one's heart, and then engage oneself in prayers or in reciting the Holy Qur'an or in making "dhikr. ذکر ' In opposition to this, the laying waste of mosques would mean that few, or only a few people should offer their prayers in them, or that a set of circumstances is allowed to develop which makes it difficult for those who are present to acquire the proper attitude of humility.
If Verse 114 was revealed on the occasion of the Peace of Hudaybiyyah حُدیبیہ when the mushrikin (associators) of Makkah had prevented the Muslims from entering Al-Masjid al-Haram, then it is quite obvious that laying waste a mosque does not merely mean demolishing it, but also that it is not being allowed to be used for the purpose for which it was built -- that is, for Salah and for the Dhikr (remembrance) of Allah.
As for Verse 115, we have already pointed out that Allah not being limited to any particular direction or place, the Muslims do not, in turning towards the Ka'bah کعبہ ، at all mean to worship it, but that this particular orientation has been fixed on account of certain other considerations. We have also noted that for sixteen or seventeen months after the Hijrah ھجرہ ، the Holy Prophet ﷺ and the blessed Companions were made to turn towards the Baytul-Maqdis in their prayers under divine commandment. This was, so to say, a practical demonstration of the truth that one can find Allah in every direction, and that Allah's attention encompasses all possible directions and dimensions simultaneously. A further and permanent demonstration of the same truth is provided by the injunction with regard to supererogatory prayers (Nawafil). That is to say, if one wishes to offer such prayers while travelling on a horse or a camel etc., it is not necessary for him even to turn towards the Qiblah, for he is allowed to keep his face towards the direction in which his horse is moving, and to offer his supererogatory prayers through the gestures of his head and arms. In fact, according to certain commentators, Verse 115 lays down just this rule with regard to supererogatory prayers. But one must bear in mind that this injunction applies only to that form of travel which involves animals like a horse or a camel that makes it difficult for one to turn towards the Qiblah. But in other forms of travel (e.g., in a train or a ship or an aeroplane) where it is not difficult to turn towards the Qiblah, one has to adopt the proper orientation even in offering supererogatory prayers. However, should the train or the aeroplane change its direction while one is still praying and there is no room for readjusting one's orientation accordingly, one can go on and finish the prayers in the same state.
Similarly, if one does not know the direction of the Qiblah, nor can correctly determine it on account of the darkness of the night or for some other valid reason, nor can find someone to provide correct information, the same rule would apply in this case too. In such a situation, one is allowed to follow one's conjecture, and to turn in the direction which seems to be the most likely. The direction one chooses would serve as the Qiblah. If, having finished one's prayers, one discovers that the choice of this particular direction was wrong, even then one's prayers would remain acceptable, and one would not have to repeat them.
To the Israelites the criterion of truth was their association with the prophets and saints. That was why they believed that their community was in the right while other communities were in the wrong. As for the Christians, they considered themselves unique in that God’s ‘beloved son’ had been sent to them. Even the polytheists of Makkah thought of themselves as superior to others, basing their claim on the fact that they were the guardians of God’s Sacred House. Thus every nation had set its own self-styled religious standards, according to which they themselves inevitably appeared to be in the right, and everyone else in the wrong. Their actions, however, did not substantiate their claims. For one thing, they had become divided into sects, though all of them swore allegiance to the divine scriptures. They took every opportunity to deny others the right to enter places of worship, though they would say that they were doing this to protect the sanctity of these places. In fact they were ruining them, for places of worship become derelict when people are denied the right of worship there. If a worshipper has the correct attitude, he will never deny the right to worship to those who come to do so; he will never persecute those who come to serve the Lord. When one is truly conscious of God’s greatness and one’s own helplessness before Him, one’s humility will show in one’s dealings with others: one will not seek to harm one’s fellow men in any way, let alone deny them their fundamental right to worship God.
"Dan siapakah yang lebih aniaya daripada orang yang meng-halang-halangi menyebut nama Allah
dalam masjid-masjidNya, dan berusaha untuk merobohkannya? Mereka itu tidak sepatutnya masuk ke
dalamnya (masjid Allah), kecuali dengan rasa takut (kepada Allah).
Di dunia mereka mendapat kehinaan dan di akhirat mendapat siksa yang berat." (Al-Baqarah: 114).
(114) Maksudnya, tidak ada seorang pun yang lebih zhalim dan lebih jahat
daripada orang yang menghalang-halangi menye-but nama Allah, mendirikan shalat, dan ibadah
ketaatan lainnya dalam masjidNya, ﴾ وَسَعَىٰ ﴿ "dan berusaha" yaitu bersungguh-sungguh dan mengerahkan segala kemampuannya ﴾
فِي خَرَابِهَآۚ ﴿ "untuk mero-bohkannya," baik dengan fisik maupun maknawi. Makna meroboh-kannya dalam bentuk fisik adalah menghancurkan, membongkar dan mengotorinya, sedangkan merobohkannya dalam bentuk maknawi adalah menghalangi orang-orang dari berdzikir kepada Allah di dalamnya. Keterangan ini bersifat umum bagi setiap orang yang berciri dengan sifat-sifat seperti itu. Oleh karena itu, termasuk di dalamnya bala tentara gajah Abrahah dan orang-orang Quraisy yang menghalangi Rasulullah ﷺ dari Ka'bah dalam peristiwa Hudaibiyah, dan juga Nasrani ketika mereka menghancurkan Baitul Maqdis dan selain mereka dari orang-orang zhalim yang berusaha menghancurkannya sebagai bentuk permusuhan kepada Allah dan peperangan terhadapNya, lalu Allah membalas mereka dengan melarang mereka memasukinya secara syar'i maupun takdir pen-ciptaan kecuali mereka dalam kondisi terhina dan takut, dan ketika mereka menimbulkan rasa ketakutan bagi hamba-hamba Allah, maka Allah menciptakan ketakutan bagi mereka.
Adapun kondisi orang-orang musyrik yang menghalangi Rasulullah ﷺ, tak lama kemudian Allah mengizinkan beliau untuk menaklukkan mereka pada Fathu Makkah dan kemudian melarang kaum musyrikin untuk mendekati rumahNya dalam FirmanNya,
﴾ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِنَّمَا ٱلۡمُشۡرِكُونَ نَجَسٞ فَلَا يَقۡرَبُواْ ٱلۡمَسۡجِدَ ٱلۡحَرَامَ
بَعۡدَ عَامِهِمۡ هَٰذَاۚ ﴿
"Hai orang-orang yang beriman, sesungguhnya orang-orang yang musyrik itu najis, maka janganlah mereka mendekati Masjidil Haram sesudah tahun ini." (At-Taubah: 28).
Adapun bala tentara gajah, maka Allah telah menyebutkan kisahnya (dalam surat al-Fil) dan apa yang telah menimpa mereka, dan juga Nasrani, maka Allah menjadikan kaum Muslimin mengua-sai mereka hingga mampu mengusir mereka dari Baitul Maqdis. Seperti itulah bagi setiap orang yang berciri seperti mereka di mana pasti akan mendapatkan bagiannya.
Ini semua adalah di antara ayat-ayat yang agung yang dika-barkan oleh Allah sebelum terjadi yang pada akhirnya terbukti terjadi sesuai dengan apa yang Dia kabarkan. Dan para ulama mengambil ayat ini sebagai dalil bahwasanya tidak boleh memberi kesempatan bagi kaum kafir untuk memasuki masjid-masjid. ﴾
لَهُمۡ فِي ٱلدُّنۡيَا خِزۡيٞ ﴿ "Mereka di dunia mendapat kehinaan," yaitu celaan, seba-gaimana yang telah dijelaskan, ﴾
وَلَهُمۡ فِي ٱلۡأٓخِرَةِ عَذَابٌ عَظِيمٞ ﴿ "dan di akhirat mereka mendapat siksa yang berat." Apabila tidak ada yang lebih zhalim daripada para penghalang yang menghalangi orang-orang yang berdzikir kepadaNya dalam masjidNya, maka tidak ada juga yang lebih beriman daripada orang-orang yang memakmurkan masjid, baik memakmurkan dengan fisik maupun maknawi seba-gaimana Firman Allah,
﴾ إِنَّمَا يَعۡمُرُ مَسَٰجِدَ ٱللَّهِ مَنۡ ءَامَنَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ ﴿
"Hanya orang-orang yang beriman kepada Allah dan Hari Akhirlah yang memakmurkan masjid-masjid Allah." (At-Taubah: 19).
Bahkan Allah تعالى telah memerintahkan untuk meninggikan rumah-rumahNya, mengagungkannya, dan memuliakannya.
Allah berfirman,
﴾ فِي بُيُوتٍ أَذِنَ ٱللَّهُ أَن تُرۡفَعَ وَيُذۡكَرَ فِيهَا ٱسۡمُهُۥ ﴿
"Bertasbih kepada Allah di masjid-masjid yang telah diperintahkan untuk dimuliakan dan disebut
namaNya di dalamnya." (An-Nur: 36).
Dan masjid memiliki hukum-hukum dan ketentuan-ketentuan yang tidak sedikit, yang pada intinya
semuanya berdasar dari kan-dungan ayat-ayat yang mulia ini.
Allah'ın mescitlerinde isminin anılmasını yasaklayandan daha zalim kimse olamaz. O kimseler orada namazı, zikri ve Kur'an okumayı yasaklarlar. mescitlerin yıkılıp tahrip edilmesine ya da orada ibadet edilmesine engel olmaya sebep olarak gayretle çalışırlar. İşte oraların tahrip edilmesi için çaba sarf edenler Allah'ın mescitlerine (eğer girerlerse) ancak içinde bulundukları küfür ve Allah'ın mescitlerinden alıkoydukları için kalpleri korkudan titreyerek korka korka girebilmelidirler. Onlar için dünya hayatında Müminlerin ellerinden çekecekleri zillet ve rezillik vardır. İnsanları Allah'ın mescitlerine girmelerini yasakladıkları için ahirette de büyük azap vardır.
Of the Most Unjust are Those Who prevent People from the Masjids and strive for their Ruin
The Quraysh idolators are those who hindered the people from the Masjids of Allah and wanted to destroy them. Ibn Jarir reported that Ibn Zayd said that Allah's statement,
وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَـجِدَ اللَّهِ أَن يُذْكَرَ فِيهَا اسْمُهُ وَسَعَى فِى خَرَابِهَآ
(And who are more unjust than those who forbid that Allah's Name be mentioned (i.e. prayers and invocations) in Allah's Masjids and strive for their ruin) is about the Quraysh idolators who prevented the Prophet from entering Makkah from Al-Hudaybiyyah, until he slaughtered the Hadi (animal for sacrifice) at Dhi-Tuwa. He then agreed to a peace treaty with the idolators and said to them, (No one before has ever prevented people from entering the House. One would even see the killer of his father and brother, but would not prevent him (from entering the House of Allah).) They said, "Whoever killed our fathers at Badr, shall never enter it while there is one of us alive." Allah's statement,
وَسَعَى فِى خَرَابِهَآ
(and strive for their ruin) means those who prevent whoever maintain the Masjids with Allah's remembrance and who visit Allah's House to perform Hajj and `Umrah. Ibn Abi Hatim recorded that Ibn `Abbas said that the Quraysh prevented the Prophet from praying at the Ka`bah in Al-Masjid Al-Haram, so Allah revealed,
وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَـجِدَ اللَّهِ أَن يُذْكَرَ فِيهَا اسْمُهُ
(And who are more unjust than those who forbid that Allah's Name be mentioned (i.e. prayers and invocations) in Allah's Masjids)"
After Allah chastised the Jews and Christians, He also criticized the idolators who expelled the Messenger of Allah ﷺ and his Companions from Makkah, preventing them from praying in Al-Masjid Al-Haram, which they kept exclusively for their idols and polytheism. Allah said,
وَمَا لَهُمْ أَلاَّ يُعَذِّبَهُمُ اللَّهُ وَهُمْ يَصُدُّونَ عَنِ الْمَسْجِدِ الْحَرَامِ وَمَا كَانُواْ أَوْلِيَآءَهُ إِنْ أَوْلِيَآؤُهُ إِلاَّ الْمُتَّقُونَ وَلَـكِنَّ أَكْثَرَهُمْ لاَ يَعْلَمُونَ
(And why should not Allah punish them while they hinder (men) from Al-Masjid Al-Haram, and they are not its guardians None can be its guardians except Al-Muttaqun (the pious), but most of them know not.) (8:34)
مَا كَانَ لِلْمُشْرِكِينَ أَن يَعْمُرُواْ مَسَاجِدَ الله شَـهِدِينَ عَلَى أَنفُسِهِم بِالْكُفْرِ أُوْلَـئِكَ حَبِطَتْ أَعْمَـلُهُمْ وَفِى النَّارِ هُمْ خَـلِدُونَ - إِنَّمَا يَعْمُرُ مَسَـجِدَ اللَّهِ مَنْ ءَامَنَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَأَقَامَ الصَّلَوةَ وَءاتَى الزَّكَوةَ وَلَمْ يَخْشَ إِلاَّ اللَّهَ فَعَسَى أُوْلَـئِكَ أَن يَكُونُواْ مِنَ الْمُهْتَدِينَ
(It is not for the Mushrikin (polytheists), to maintain the Masjids of Allah while they witness against their own selves of disbelief. The works of such are in vain and in Fire shall they abide. The Masjids of Allah shall be maintained only by those who believe in Allah and the Last Day; perform the Salah, and give the Zakah and fear none but Allah. It is they who are on true guidance.) (9:17-18)
and,
هُمُ الَّذِينَ كَفَرُواْ وَصَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ وَالْهَدْىَ مَعْكُوفاً أَن يَبْلُغَ مَحِلَّهُ وَلَوْلاَ رِجَالٌ مُّؤْمِنُونَ وَنِسَآءٌ مُّؤْمِنَـتٌ لَّمْ تَعْلَمُوهُمْ أَن تَطَئُوهُمْ فَتُصِيبَكمْ مِّنْهُمْ مَّعَرَّةٌ بِغَيْرِ عِلْمٍ لِّيُدْخِلَ اللَّهُ فِى رَحْمَتِهِ مَن يَشَآءُ لَوْ تَزَيَّلُواْ لَعَذَّبْنَا الَّذِينَ كَفَرُواْ مِنْهُمْ عَذَاباً أَلِيماً
(They are the ones who disbelieved and hindered you from Al-Masjid-Al-Haram (at Makkah) and detained the sacrificial animals, from reaching their place of sacrifice. Had there not been believing men and believing women whom you did not know, that you may kill them and on whose account a sin would have been committed by you without (your) knowledge, that Allah might bring into His mercy whom He wills ـ if they (the believers and the disbelievers) had been apart, We verily, would have punished those of them who disbelieved with painful torment) (48:25). Therefore, Allah said here,
إِنَّمَا يَعْمُرُ مَسَـجِدَ اللَّهِ مَنْ ءَامَنَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَأَقَامَ الصَّلَوةَ وَءاتَى الزَّكَوةَ وَلَمْ يَخْشَ إِلاَّ اللَّهَ
(The Masjids of Allah shall be maintained only by those who believe in Allah and the Last Day; perform the Salah, and give the Zakah and fear none but Allah). Therefore, if those believers who follow the virtues mentioned in the Ayah were prevented from attending the Masjid, then what cause for destruction is worse than this Maintaining the Masjids not only means beautifying them, but it involves remembering Allah, establishing His Shari`ah in the Masjids and purifying them from the filth of Shirk.
The Good News that Islam shall prevail
Allah said next,
أُوْلَـئِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَآ إِلاَّ خَآئِفِينَ
(It was not fitting that such should themselves enter them (Allah's Masjids) except in fear).
This Ayah means, "Do not allow them - the disbelievers - to enter the Masjids, except to satisfy the terms of an armistice or a treaty." When the Messenger of Allah ﷺ conquered Makkah in 9 H, he commanded that someone announce at Mina, "After the current year, no idolators shall perform Hajj, and no naked persons shall perform Tawaf around the House, except for those who have a treaty. In this case, the treaty will be carried to the end of its term." This Ayah supports the Ayah,
يأَيُّهَا الَّذِينَ ءَامَنُواْ إِنَّمَا الْمُشْرِكُونَ نَجَسٌ فَلاَ يَقْرَبُواْ الْمَسْجِدَ الْحَرَامَ بَعْدَ عَامِهِمْ هَـذَا
(O you who believe! (in Allah's Oneness and in His Messenger Muhammad )! Verily, the Mushrikun (idolators) are Najasun (impure). So let them not come near Al-Masjid-Al-Haram (at Makkah) after this year) (9:28).
It was also said that this Ayah (2:114) carries the good news for the Muslims from Allah that He will allow them to take over Al-Masjid Al-Haram and all the Masjids and disgrace the idolators. Soon after, the Ayah indicated, no idolator shall enter the House, except out of fear of being seized or killed, unless he embraces Islam. Allah fulfilled this promise and later decreed that idolators not be allowed to enter Al-Masjid Al-Haram. The Messenger of Allah ﷺ stated that no two religions should remain in the Arabian Peninsula, and the Jews and Christians should be expelled from it, all praise is due to Allah. All of these rulings ensure maintaining the honor of Al-Masjid Al-Haram and purifying the area where Allah sent His Messenger to warn and bring good news to all of mankind, may Allah's peace and blessings be on him.
This Ayah also described the disgrace that the disbelievers earn in this life, and that the punishment comes in a form comparable to the deed. Just as they prevented the believers from entering Al-Masjid Al-Haram, they were prevented from entering it in turn. Just as they expelled the believers from Makkah, they were in turn expelled from Makkah,
وَلَهُمْ فِى الاٌّخِرَةِ عَذَابٌ عَظِيمٌ
(and they will have a great torment in the Hereafter) because they breached the sanctity of the House and brought filth to it by erecting idols all around it, invoking other than Allah and performing Tawaf around it while naked, etc.
Here it is worth mentioning the Hadith about seeking refuge from disgrace in this life and the torment of the Hereafter. Imam Ahmad recorded that Busr bin Artah said that the Messenger of Allah ﷺ used to supplicate,
«اللَّهُمَّ أَحْسِنْ عَاقِبَتَنَا فِي الْأُمُورِ كُلِّهَا وَأَجِرْنَا مِنْ خِزْيِ الدُّنْيَا وَعَذَابِ الْآخِرَة»
(O Allah! Make our end better in all affairs, and save us from disgrace in this life and the torment of the Hereafter.)
This Hadith is Hasan.
"Dan kepunyaan Allah-lah timur dan barat, maka ke mana pun kamu menghadap, di situlah Wajah
Allah. Sesungguhnya Allah Mahaluas (rahmatNya) lagi Maha Mengetahui."
(Al-Baqarah: 115).
(115) ﴾ وَلِلَّهِ ٱلۡمَشۡرِقُ وَٱلۡمَغۡرِبُۚ ﴿ "Dan kepunyaan Allah-lah timur dan barat." Allah menyebutkan keduanya secara khusus, karena kedua-nya adalah poros dari ayat-ayat Allah yang agung pada tempat terbitnya cahaya dan terbenamnya, apabila Dia adalah Penguasa bagi kedua arah tersebut, maka pastilah Dia adalah Penguasa se-luruh arah, ﴾
فَأَيۡنَمَا تُوَلُّواْ ﴿ "maka ke mana pun kamu menghadap," yakni (menghadapkan) wajah kalian di antara arah-arah yang ada, apa-bila penghadapan wajah kalian itu karena perintahNya, baik dengan perintahNya untuk menghadap Ka'bah setelah sebelumnya kalian diperintahkan untuk menghadap Baitul Maqdis atau kalian dipe-rintahkan untuk menegakkan shalat di atas kendaraan dalam perjalanan atau semacamnya, maka kiblat itu adalah ke manapun seorang hamba menghadapkan wajahnya, atau kiblatnya tidak jelas maka dia menetapkan dengan dugaan terkuat dalam meng-hadap kepadanya, kemudian jelas setelah itu kesalahan dugaannya, atau dia mendapat udzur karena sakit atau lainnya, maka dalam perkara ini seorang hamba boleh jadi diperintahkan atau dimaafkan.
Yang jelas, tidaklah mungkin seseorang menghadap ke suatu arah dari arah-arah yang ada yang keluar dari kerajaan Tuhannya, ﴾
فَثَمَّ وَجۡهُ ٱللَّهِۚ إِنَّ ٱللَّهَ وَٰسِعٌ عَلِيمٞ ﴿ "karena di situlah Wajah Allah.
Sesung-guhnya Allah Mahaluas (rahmatNya) lagi Maha Mengetahui."
Ayat ini merupakan dalil tentang penetapan akan Wajah Allah تعالى yang sesuai denganNya. Oleh
karena itu Allah memiliki Wajah, yang semua wajah tidak serupa denganNya dan Dia تعالى sangat
luas karunia dan sifatNya, dan yang terbesar darinya adalah Dia Mahatahu tentang yang kalian
sembunyikan dan kalian niat-kan, dan di antara karunia dan ilmuNya adalah Dia memudahkan segala
perkara bagi kalian dan Dia menerima apa yang diperintah-kan kepada kalian, maka segala puji dan
syukur hanya bagiNya.
Doğunun, batının ve ikisi arasındakilerin mülkü Allah'ındır. Kullarına dilediği gibi emreder. Hangi yöne yönelirseniz yönelin, Allah Teâlâ'ya yönelmiş olursunuz. Şayet size Beytü'l-makdis ya da Kâbe'ye yönelmenizi emrederse veyahut kıbleye dönmekte hata eder ya da kıbleye yönelmekte zorluk çekerseniz, bunda sizin için bir günah yoktur. Çünkü bütün yönlerin tamamı Allah Teâlâ'nındır. Şüphesiz ki Allah, rahmeti ve kolaylaştırması ile kullarını kuşatmıştır. Onların niyetlerini ve amellerini hakkıyla bilendir.
Le Levant (`al-machriqu), le Couchant (`al-maghribu) et ce qu’il y a entre les deux, ont été créés par Allah. Il ordonne ce qu’Il veut à Ses serviteurs. Dès lors, quelle que soit l’orientation vers laquelle vous vous dirigez, vous faites face à Allah. S’il vous est difficile de vous orienter en direction de Jérusalem ou de la Mecque conformément à ce qui vous a été ordonné ou si vous vous trompez en vous efforçant de déterminer la direction de la qiblah (qiblatun) ( ), vous ne commettez aucun mal car toutes les directions appartiennent à Allah. Allah est Vaste (du Nom d’Allah `al-wâsi’u) et englobe (du verbe wasi’a/yasa’u) tout par Sa miséricorde et Ses accommodements. Il connaît certes les intentions et les agissements.
Facing the Qiblah (Direction of the Prayer)
This ruling brought comfort to the Messenger of Allah ﷺ and his Companions, who were driven out of Makkah and had to depart from the area of Al-Masjid Al-Haram. In Makkah, the Messenger of Allah ﷺ used to pray in the direction of Bayt Al-Maqdis, while the Ka`bah was between him and the Qiblah. When the Messenger migrated to Al-Madinah, he faced Bayt Al-Maqdis for sixteen or seventeen months, and then Allah directed him to face Al-Ka`bah in prayer. This is why Allah said,
وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللَّهِ
(And to Allah belong the east and the west, so wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne)).
`Ali bin Abi Talhah said that Ibn `Abbas said, "The first part of the Qur'an that was abrogated was about the Qiblah. When the Messenger of Allah ﷺ migrated to Al-Madinah, which was inhabited by the Jews, he was at first commanded to face Bayt Al-Maqdis. The Jews were happy, and the Messenger of Allah ﷺ faced Bayt Al-Maqdis for some ten months. However, the Messenger of Allah ﷺ liked to face the Qiblah of Ibrahim (Al-Ka`bah at Makkah), and he used to look to the sky and supplicate. So Allah revealed,
قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَآءِ
(Verily, We have seen the turning of your (Muhammad's) face towards the heaven) until,
فَوَلُّواْ وُجُوهَكُمْ شَطْرَهُ
(turn your faces (in prayer) in that direction) (2:144).
The Jews were disturbed by this development and said, `What made them change the direction of the Qiblah that they used to face' Allah revealed,
قُل لّلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ
(Say (O Muhammad ): "To Allah belong both, east and the west") and,
فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللَّهِ
(So wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne))."
`Ikrimah said that Ibn `Abbas said,
فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللَّهِ
(So wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne)) means, "Allah's direction is wherever you face, east or west." Mujahid said that,
فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللَّهِ
(So wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne))
means, "Wherever you may be, you have a Qiblah to face, that is, Al-Ka`bah."
However, it was said that Allah sent down this Ayah before the order to face the Ka`bah. Ibn Jarir said, "Others said that this Ayah was revealed to the Messenger of Allah ﷺ permitting the one praying voluntary prayers to face wherever they wish in the east or west, while traveling, when in fear and when facing the enemy." For instance, Ibn `Umar used to face whatever direction his animal was headed and proclaim that the Messenger of Allah ﷺ did the same, explaining the Ayah,
فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللَّهِ
(So wherever you turn (yourselves or your faces) there is the Face of Allah)."
That Hadith was also collected by Muslim, At-Tirmidhi, An-Nasa'i, Ibn Abi Hatim, Ibn Marduwyah, and its origin is in the Two Sahihs from Ibn `Umar and `Amr bin Rabi`ah without mentioning the Ayah. In his Sahih, Al-Bukhari recorded that Nafi` said that whenever Ibn `Umar was asked about the prayer during times of fear, he used to describe it and would then say, "When the sense of fear is worse than that, pray while standing, or while riding, whether facing the Qiblah or not." Nafi` then said, "I think Ibn `Umar mentioned that from the Prophet ." It was also said that the Ayah was revealed about those who are unable to find the correct direction of the Qiblah in the dark or due to cloudy skies and, thus, prayed in a direction other than the Qiblah by mistake.
The Qiblah for the People of Al-Madinah is what is between the East and the West
In his Tafsir of this Ayah (2:115), Al-Hafiz Ibn Marduwyah recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«مَا بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ قِبْلَةٌ لِأَهْلِ الْمَدِينَةِ وَأَهْلِ الشَّامِ وَأَهْلِ الْعِرَاق»
(What is between the east and the west is the Qiblah for the people of Al-Madinah, Ash-Sham and `Iraq.)
At-Tirmidhi and Ibn Majah recorded this Hadith with the wording,
«مَا بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ قِبْلَة»
(What is between the east and the west is a Qiblah.)
Ibn Jarir said, "The meaning of Allah's statement;
إِنَّ اللَّهَ وَسِعٌ عَلِيمٌ
(Surely, Allah is Sufficient (for His creatures' needs), Knowing) is that Allah encompasses all His Creation by providing them with sufficient needs and by His generosity and favor. His statement,
عَلِيمٌ
(Knowing) means He is knowledgeable of their deeds and nothing escapes His watch, nor is He unaware of anything. Rather, His knowledge encompasses everything."
Kerajaan timur dan barat serta semua yang ada di antara keduanya adalah milik Allah. Dia dapat memerintahkan apa saja kepada hamba-hamba-Nya maka ke mana pun kalian menghadap sesungguhnya kalian sedang menghadap kepada Allah, sehingga apabila Dia menyuruh kalian menghadap ke arah Baitulmaqdis atau Ka'bah, atau kalian keliru dalam menghadap kiblat, atau kalian kesulitan untuk menghadap kiblat, maka tidak masalah bagi kalian; karena semua arah mata angin itu adalah milik Allah. Sesungguhnya Allah Mahaluas, Dia meliputi seluruh makhluk-Nya dengan rahmat-Nya dan dengan kemudahan yang diberikan-Nya, dan Dia Maha Mengetahui niat dan perbuatan mereka.
Allahu pripada vlast nad istokom i zapadom i nad onim između istoka i zapada, pa u kojem god pravcu da se okrenete, vi se ka Njemu okrećete. Ako vam naredi da se okrenete prema Kudsu ili prema Kabi, ili pogriješite u određivanju pravca kible, ili vam je teško da se okrenete ka kibli, nećete biti koreni zbog toga, jer svi pravci pripadaju Allahu. Allah je neizmjerno darežljiv, sva Svoja stvorenja obuhvata milošću i svima olakšava. On zna njihove namjere i ono što čine.
Kay Allāh ang pagmamay-ari ng silangan, ng kanluran, at ng anumang nasa pagitan ng dalawang ito. Nag-uutos Siya sa mga lingkod Niya ng anumang niloob Niya. Kaya saanman kayo bumabaling, tunay na kayo ay humaharap kay Allāh – pagkataas-taas Siya – sapagkat tunay na ang lagay ninyo sa pagharap sa Jerusalem o Ka`bah o kung nagkamali kayo sa qiblah o humirap sa inyo ang pagharap doon ay walang masama para sa inyo dahil ang mga dako sa kabuuan ng mga ito ay sa kay Allāh – pagkataas-taas Siya. Tunay na si Allāh ay Malawak na nakasasakop sa nilikha Niya sa awa Niya at pagpapadali Niya sa kanila, Maalam sa mga layunin nila at mga gawain nila.
115- Doğu da, batı da Allah’ındır. O halde nereye dönerseniz Allah’ın yüzü oradadır. Şüphe yok
ki Allah Vasi’dir, her şeyi çok iyi bilendir.
115. “Doğu da, batı da Allah’ındır.” Özellikle doğu ile batıyı söz
konusu etmesi, aydınlığın doğuş ve batışında muazzam âyetlerin (ilâhi belge ve mucizelerin)
yeri olmalarındandır. O doğunun da batının da mutlak mâliki olduğuna göre, bütün cihetlerin de
mutlak mâlikidir.
“O halde nereye dönerseniz.” Yani O’nun emri ile döndürmüş olmanız şartı
ile yüzünüzü hangi yöne dönerseniz dönün, demektir. O size daha önce Beytülmakdis’e dönmekle
emretmiş iken, şimdi Kabe’ye yönelmenizi emredebilir yahut yolculuk esnasında binek üzerinde ve
benzeri şekillerde nasıl namaz kılacağınızı (ve nereye döneceğinizi)
emreder. Zira (bu son durumda) kıble kulun yöneldiği taraftır. Yahut
kıblenin nerede olduğu şüpheli olursa, namaz kılacak kişi araştırarak kıbleyi tespit etmeye
çalışır. Daha sonra o tespitinin hatalı olduğunu görse de onun yöneldiği taraf kıble olmuş olur.
Ya da hastalık, hareket edemeyecek halde olmak ve benzeri bir durumda da (kıbleye yönelmekten)
mazur olur. Bu gibi durumlarda kul ya mazurdur (kıbleye yönelememekten dolayı mazereti makbuldür),
yahut da mazereti olmayıp kıbleye yönelmekle memurdur. Durumu ne olursa olsun, onun yöneldiği
her bir yön mutlaka Rabbi’nin hükümranlığı altındadır.
“Allah’ın yüzü oradadır. Şüphe yok ki Allah Vasi’dir, her şeyi çok iyi bilendir.”
Bu buyrukta Yüce Allah’ın azametine ve celâline yaraşır şekilde ve diğer yüzlere benzemeyen
hakiki bir “yüz”ü olduğu ifade edilmektedir. Ayrıca yüce Rabb’imiz Vasi’dir, yani lütfu geniş ve
sıfatları azametli olandır. Sizin gizlediklerinizi ve niyetlerinizi çok iyi bilendir. İşte O’nun
lütfunun genişliği ve bilgisi dolayısıyla bu hususu da sizin lehinize genişletmiş ve size vermiş
olduğu bu emre uygun olarak amelinizi kabul etmiştir. Hamd ve şükür yalnız O’nadır.
Allah has authority over the entire world, and He instructs His servants as He wills. Wherever you turn, you will find Allah: He surrounds His creation. Whether He instructs you to face Jerusalem or the Kaaba, or you make a mistake in the direction of prayer or are not sure of it, then it is not an issue, because to Allah belongs every direction. Allah is vast in His blessings; He covers His creation with His mercy and ease. He knows their intentions and everything that they do.
Ad Allāh appartengono il Regno d'Oriente e d'Occidente, e ciò che vi è tra di essi. Egli ordina ai Suoi sudditi ciò che vuole. Ovunque vi orientiate, avete davanti Allāh L'Altissimo. Se vi ordina di orientarvi verso Al-Quds o verso la Ka'ba, se sbagliate ad orientarvi verso la Qiblah o vi è stato difficile orientarvi, non vi è peccato, perché tutte le direzione portano ad Allāh L'Altissimo: In verità, Allāh è Colmo di Misericordia, tale da avvolgere le intenzioni e le azioni del Suo creato.
El Naciente, el Poniente y todo lo que existe entre ellos ha sido creado por Al‑lah. Él ordena lo que desea a Sus servidores. Por lo tanto, cualquiera sea la dirección hacia la cual dirijan su rostro, estarán dirigiéndose a Al‑lah. Si tienen dificultad para orientarse en dirección a Jerusalén o a La Meca como se les ha ordenado, o si cometen un error en su esfuerzo por determinar la dirección de la Quiblah, no hacen ningún mal ya que todas las direcciones pertenecen a Al‑lah. Al‑lah es vasto y abarca todo con Su misericordia y Su avenencia. Él conoce las intenciones y las acciones de sus servidores.
In order to understand these two verses, one should keep in mind three different incidents connected with the three groups hostile to Islam, all of which were, in one way or another, guilty of preventing people from worshipping Allah in mosques and of laying them waste.
(1) When Allah changed the Qiblah قبلہ that is to say, commanded the Muslims to turn towards the Ka'bah کعبہ in their Salah, and not towards the Baytul-Maqdis بیت المقدس --, the Jews raised all kinds of objections to it, and tried to produce in the minds of the Muslims doubts and misgiving which, had they taken root, would have led to the denial of the Holy Prophet g and to the giving up of prescribed Salah, thus laying waste the mosque of the Holy Prophet ﷺ .
(2) The Romans had once invaded Jerusalem, and the ignorant among them had polluted the Baytul-Maqdis, which naturally prevented people from performing Salah in this mosque. The Christians in a way looked upon the Romans as their ancestors; moreover, the humiliation of the Jews was in itself pleasing to them. Thus, in refusing to condemn this misdeed of the Romans, the Christians too were being indirectly responsible for laying waste the mosque.
(3) At the time of the peace of Hudaybiyyah حدیبیہ ، the mushrikin (associators) did not allow the Holy Prophet ﷺ to enter Makkah and to perform the Hajj. So, this group too was guilty of the same sin.
According to the blessed Companion ` Abdullah ibn ` Abbas ؓ ، Verse 114 refers to the second of these three incidents -- the commentator Ibn Jarir too accepts this view. But the commentator Ibn Kathir (رح) follows Ibn Zayd ؓ in preferring the third as being the occasion on which this verse was revealed. The Holy Qur'an, however, speaks in general terms of the mosques of Allah" so as to lay down a regular and permanent law, for all the peoples, covering all the possible cases of desecrating mosques and of hindering the "remembrance" (ذکر) of Allah in any way and thus laying them waste -- it denounces those who are capable of such a misdeed as being "unjust" or "cruel", and threatens them with humiliation in this world and dire punishment in the other, for the dignity of a mosque requires that one should enter it in a spirit of lowliness and respect, and with the fear of Allah in one's heart.
The prediction of the Holy Qur'an came true. The groups which had been trying to lay waste the mosques were soon humiliated, and came under the Muslim rule. They are, of course, to meet a dire punishment in the other world for being disbelievers, but the punishment will be all the more severe on account of this additional sin.
The earlier verses have told us how each of these groups claimed to be on the right path. The present verse, in referring to their desecration of mosques, refutes this claim as being a shameless pretension on the part of those whose behaviour itself gives them the lie.
As for Verse 115, let us recall that the idolaters compelled the Holy Prophet ﷺ to migrate from Makkah to Madinah, and thus separated him from the Ka'bah کعبہ (the incident is, of course, known as the Hijrah ھجرہ ). For some sixteen or seventeen months after that, the Muslims had to, under the commandment of Allah, turn towards the Baytul-Maqdis بیت المقدس (at Jerusalem) while offering Salah. But the Holy Prophet ﷺ felt a deep longing for turning towards the Ka'bah, and from time to time he would look upwards, waiting for the Archangel Jibra'il (علیہ السلام) to come with a new commandment in this respect. Finally, such a commandment did come, and Allah changed the orientation (Qiblah). Speaking of this modification, the Holy Qur'an says:
قَدْ نَرَىٰ تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ ۖ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا ۚ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ ۚ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ ۗ
We do see how you raise your face again and again towards the sky. So, We are going to give you the orientation which you desire. Therefore, turn your face towards the Holy Mosque at Makkah, and all of you too, wheresoever you may be, turn towards it." (2:144)
This new commandment naturally made the Muslims very happy, but the Jews, in their habitual malice, made it an occasion for taunting them and accusing them of going against the way of the earlier prophets.
Thus, there are two facets to Verse 115. On the one hand, it is an answer to the objection raised by the Jews; on the other hand, it brings comfort to the Holy Prophet and to the blessed Companions. The verse points out that had Allah been limited to any one direction, a fixed and permanent orientation would have been necessary for worshipping Him, but that, being infinite and beyond all possible limitations and qualifications, He is the Lord of the East and the West and of all conceivable directions -- He is everywhere, and surrounds everything. Wheresoever a man turns, he shall find Allah "facing" him -- that is to say, ready to accept his prayers and to shower His bounties on him. Consequently, neither does the Baitui-Maqdis بیت المقدس nor the Ka'bah enjoy an inherent or inalienable superiority; either of them can acquire a position of privilege only through divine ordination. All that matters is to obey the commandment of Allah, which alone can make one worthy of receiving His grace. In order to win His pleasure, one has to orient oneself according to what He Himself has determined. If, in spite of being infinite and free from all limitations, Allah has yet fixed a particular orientation, it is because He is Omniscient, and knows what is the best in a certain situation and for a certain people.
Although it is not possible for man to comprehend fully the wisdom which is inherently present in each and every divine commandment, yet the fixing of a definite orientation for Salah has a very obvious raison d'etre. Whichever way one turns, one would, no doubt, find Allah "facing" him; but if one has to choose a direction every time one starts to pray, it would only mean a dispersion of one's attention. And when several men are offering their prayers jointly it would really be odd if each one of them adopts a different orientation. So, a fixed orientation for all helps the individual and the groups both in acquiring the necessary concentration of mind and the sense of a joint purpose.
This explanation satisfactorily dispels the objection often raised by certain antagonists who accuse the Muslims of being the worshippers of the Ka'bah." If, by way of self-justification, they should still assert that they too keep the idols in front of them while meditating or worshipping for the same purpose of attaining a state of concentration, the claim does in no way reinforce their accusation against the Muslims. Moreover, an impartial investigation into the respective attitudes and frames of minds would easily show how genuine the Muslims are in their claim to be worshipping no one but Allah, and how dubious the position of the others is in this respect. Even if we accept the claim that idols or icons are no more than a means to an end, one would, in employing idols as a "support", still he required to produce a relevant injunction from a Shari'ah which has not been abrogated as yet. Today, the Muslims alone possess such a Shari'ah.
Before we proceed, we must sound a note of caution. Verse 115 says that whichever way one turns, one would find "the face of Allah", and that Allah being "All-Embracing" surrounds everything. Wisdom lies in not trying to investigate unnecessarily into the meanings of these or similar statements. For, just as it is not at all possible for a creature to comprehend fully the "Being" (Dhat ذات ) of Allah, it is equally impossible to comprehend the essential reality of the "Attributes" (Sifat صفات). All that man is required to do is to have a general faith in the Realities of the Divine Order - there is no obligation for him to look into the particularities of this sphere which is totally beyond human reach.
Hướng đông, hướng tây và những gì giữa hai hướng đó đều thuộc vương quyền của Allah, Ngài ra lệnh cho các bề tôi của Ngài với những gì Ngài muốn, và cho dù các ngươi có quay mặt về hướng nào thì các ngươi cũng đều hướng về Ngài cả, dù các ngươi hướng về ngôi đền Al-Maqdis (Palestine) hay ngôi đền K'abah (Makkah) hoặc các ngươi hướng về nơi khác do nhầm lẫn hoặc do không thể xác định được thì các ngươi không bị bắt tội bởi lẽ tất cả mọi hướng đều thuộc về Allah. Quả thật, Allah bao la phủ lấy tất cả tạo vật của Ngài bằng lòng nhân từ và sự dễ dãi của Ngài và Ngài hằng biết tất cả tâm niệm cũng như các hành vi và việc làm của họ.
116- Onlar “Allah çocuk edindi” dediler. (Hâşâ!)
O (bundan) münezzehtir. Tam aksine, göklerde ve yerde ne varsa hepsi
O’nundur, hepsi O’na boyun eğer.
117- O, göklerin ve yerin eşsiz yaratıcısıdır. Bir şeyin olmasına hükmetti mi, ona yalnızca “Ol”
der, o da oluverir.
116. “Onlar” Yani yahudiler, hıristiyanlar, müşrikler ve aynı kanaati ileri süren herkes “Allah çocuk edindi, dediler”
ve böylelikle O’nun celâl ve azametine yakışmayan bir şeyi O’na nispet ettiler, alabildiğine
kötü bir isnadda bulundular ve kendilerine de zulmettiler. Allah ise onların bu cahilliklerine
karşı sabır göstermektedir. Onlara hilmi ile muamele etmekte, buna rağmen onlara afiyet
vermekte, O’na karşı kusurlarına rağmen O onları rızıklandırmaktadır.
“(Hâşâ!) O (bundan) münezzehtir.”
Müşriklerin ve zalimlerin, celâl ve azametine yakışmayan bütün nitelemelerinden münezzehtir,
yücedir. Her yönüyle mutlak kemâle sahip olan, hiçbir şekilde eksikliğin kendisine ulaşamadığı
Rabb’imizi tenzih ederiz. Yüce Allah iddialarını reddetmekle birlikte bu kusurdan münezzeh oluşuna dair delili ve belgeyi de ortaya koyarak şöyle buyurmaktadır:“Tam aksine, göklerde ve yerde ne varsa hepsi O’nundur, hepsi O’na boyun eğer”
Hepsi O’nun mülkü ve O’nun kullarıdır. Onlar üzerinde mutlak mâlikin hükümranlığı altında
bulunanlara tasarruf ettiği gibi tasarruf eder. Onlarsa O’nun tedbir ve idaresi altında O’na
boyun eğer ve O’nun emrine göre hareket ederler. Hepsi O’nun kulları ve O’na muhtaç olduklarına,
kendisinin ise onlara ihtiyacı bulunmadığına göre onlardan herhangi bir kimse nasıl olur da
O’nun çocuğu olabilir? Çocuğun babasının cinsinden olması kaçınılmaz bir şeydir, çünkü çocuk
babasının bir parçasından vücuda gelir. Yüce Allah mutlak mâlik ve mutlak egemendir. Sizler onun
mülkiyeti ve egemenliği altındasınız. O hiçbir şeye muhtaç olmayandır, çok zengindir, siz ise
muhtaçsınız. Bununla birlikte O’nun çocuğu nasıl olabilir? Bu batılın en ileri ve en çirkin
derecesinde bir iddiadır.
Ayette sözü edilen “boyun eğme”, iki türlüdür. Genel anlamda boyun eğme.
Bu bütün yaratıkların boyun eğme ve itaatleridir ki hepsi yaratıcının idaresi altındadır. Özel
anlamdaki boyun eğme ise ibadet olan boyun eğmedir. Birinci boyun eğişe bu âyet-i kerime
örnektir. İkinci türe ise Yüce Allah’ın şu buyruğu örnek verilebilir:“Allah’ın huzurunda O’na gönülden boyun eğerek durun.”(el-Bakara, 238).
117. Daha sonra zâtıyla ve şanıyla Yüce olan Allah şöyle buyurmaktadır:“O, göklerin ve yerin eşsiz yaratıcısıdır” Yani onları daha önce benzeri
bir örnek söz konusu olmaksızın sapasağlam, mükemmel ve en güzel şekilde yaratandır. “Bir şeyin olmasına hükmetti mi, ona yalnızca ol der, o da oluverir.”
Hiçbir iş O’na zor ve ağır gelmez ve hiçbir zaman o işin gerçekleşmesine karşı konulamaz.
E dissero gli Ebrei, i Nazareni e politeisti: "Allāh si è preso un figlio!" Gloria Sua, lungi Egli da tutto ciò! Lui non ha bisogno del Suo creato ,e in verità, concepisce un figlio chi ne ha bisogno; ma Lui, Gloria Sua, l'Onnipotente, Detentore di tutto ciò che vi è nei Cieli e in Terra, tutte le creature sono Suoi servitori, gloria Sua, umili nei Suoi confronti: Fa di loro ciò che vuole.
Los judíos, los cristianos y los politeístas han dicho: “Al‑lah ha tenido un hijo. ¡Glorificado y santificado sea!” Él es Aquel que no tiene necesidad de Sus criaturas. Y, sin embargo, solo quien necesita un hijo tiene uno. Al‑lah es dueño de los Cielos y de la Tierra, y todo lo creado por él está a su servicio y está sometido a Él. Él dispone de todo lo que existe según Su criterio.
As the Holy Qur'an reports in some other verses, some of the Jews called the Prophet Uzayr (علیہ السلام) (Ezra) the son of God, as did the Christians in the case of Sayyidna ` Isa (Jesus علیہ السلام)~ and most of them still do, while the mushrikin مشرکین of Makkah considered the angels to be the daughters of God. These two verses show the absurdity of such assertions. For, even on rational grounds, it is totally impossible that God should have offspring. Were it at all possible, the situation would necessarily involve either of the two alternative characteristics -- the offspring would belong either to the same genus as the father does, or to a different genus. If it belongs to a different genus, that obviously is a defect, while God should in order to be God, be free of all defects -- as reason itself requires, and as Verse 116 affirms. If the offspring belongs to the same genus, that too is a contradiction in terms, for God has no equal and no existent can belong to the same genus as He does. Let us explain what we mean. God alone is the Necessary Being (Al-Dhat al-Wajib الذات الواجب ), and hence necessarily carries within Himself the Attributes of Perfection which are peculiar to Him alone and which cannot exist in any one other than God. Now, if we deny a necessary attribute to a certain being, we automatically deny the existence of that being. So, no one other than God can be a necessary being. Insofar as "necessity" is in itself the essence of the Ultimate Reality, or an inalienable quality of the Ultimate Reality, anyone other than God cannot share the Reality with Him. Hence, it would be a plain and simple contradiction in terms of claim that anyone other than God can belong to the same genus.
Having refuted the false claims of the Jews, the Christians and the mushrikin, the two verses proceed to demonstrate how and why the Attributes of Perfection are peculiar to Allah Himself and Him alone. Firstly, all that exists in heaven or earth belongs to Allah. Secondly, everything is also subservient to Him -- in the sense that no one can interfere with His omnipotence (for example, with His power to create a.nd to destroy), even if some men may be lax in obeying the injunctions of the Shari'ah. Thirdly, He is the Creator and the Inventor of the skies and of the earth. Fourthly, His power of creation is so mighty that when He wishes to do something (for example, wishes to create something), He does not need any instruments or helpers -- all that He does is to say, "Be", and the thing becomes what He wishes it to be. These four qualities are not to be found in anyone other than Allah. In fact, even those who attributed offspring to Him, believed in this truth. Thus, their claims to the contrary stand finally refuted.
The two verses give rise to certain other important considerations.
(1) If Allah has chosen to assign certain tasks to certain angels (for example, sending down rain or bringing to the creatures their nourishment), or has chosen to employ causes, materials or physical forces in order to produce certain effects, He has done so in His wisdom. So, it is neither permissible nor proper that men should look upon these angels or causes or physical forces as being effective agents in themselves, and turn to them for help in their need.
(2) The commentator al-Baydawi has remarked that, Allah being the First Cause of the things, the earlier Shari'ahs had allowed the use of the title "Father" for Him, but that the ignorant misunderstood and distorted the sense of "Fatherhood" so badly that to entertain such a belief or to apply this title to Allah has now been declared to be an act of infidelity (Kufr). As this practice ` can lead to all kinds of doctrinal disorders, it is no longer permissible to employ this particular word or a similar expression with reference to Allah.31
31. As for creation taking place through the Divine Command, "Be", we would like to add a note, following the example of Maulana Ashraf ` Ali Thanavi (رح) in his "Bayan a1-Qur'an", for the benefit of those who happen to be interested in Western philosophy, or in Christian theology, or, worst of all, in the writings of the Orientalists and their translations of Sufi texts.
Let us begin by saying that it is a mystery -- and we are using the word "mystery", not in the debased and the modern sense, but in the original meaning of the term which implies that certain realities are altogether beyond the reach of human understanding, and that certain other realities cannot and must not, even when partially or wholly understood, be given out to those who have no aptitude for receiving them, and that with regard to them it is advisable "to keep one's lips closed." In these matters, when and what one chooses to reveal is ultimately not the question of liberalism or democratism or egalitarianism, but that of "spiritual etiquette." Having repeated the warning given by Maulana Thanavi himself, we shall do no more than explaining what "Bayan al-Qur'an" says on the subject.
Regarding this particular mystery, there is a difference of approach between the two groups of the Mutakallimin متکلمین (the masters of al-1lm al-Kalam العلم الکلام or dialectical theology). According to the Asha'ri group, "Be, and it comes to be" (Kun fa Yakun کن فیکون ) is a metaphorical or allegorical expression. That is to say, the phrase does not signify that Allah actually addressed an existent and commanded it "to be", but it is an allegorical illustration of His omnipotence, suggesting that there is no interval between an act of will on His part and its realization. The commentator al-Baydawi has adopted this view. But, according to the Maturidi group, the phrase literally means what it says. This approach to the subject, however, produces a difficult problem. A command is given only to an existent. If a thing does not exist at all, how can Allah address it? On the other hand, if a thing does already exist, it is superfluous to command it "to be." The problem can easily be resolved if we keep two considerations in mind. Firstly, this command does not belong to the order of Tashri': (تشریع : legislation) which requires the addressee to exist in actual fact and to possess understanding; it belongs to the order of Takwin :(تکوین : creation) which is concerned with giving existence to non-existents.
This explanation, in its turn, brings us into the thick of a controversy that has muddled a great deal of Western philosophy and theology. We refer to the question of "creation arising out of nothingness" (Ex Nihilo), and the second of our two considerations will clarify it. It is usual enough to place "existence" Wujud وجود ) in opposition to "nothingness or non-existence" (عدم ` adam ). But it has also been said that non-existence does not exist. For, Allah is omniscient, and Divine Knowledge comprehends everything that has been, or is, or will be, so that what does not yet exist according to our reckoning does already exist in Divine Knowledge. To use a different expression, everything past, present or future has its "pure" and "subtle" counterpart in Divine Knowledge. If Western terminology should be more easily comprehensible to some of our readers, we can call these Prototypes, Numbers, or Essences, or Ideas or Archetypes, but each time we will have to give a more refined and a higher signification to these terms than Pythagoras or Plato ever did. The Sufis, however, call them "Al-A` yan al-Thabitah." With the help of this explanation we can see that when Allah wishes to create a thing,
He commands its Essence, which already exists in His Knowledge, "to be", and it "comes to be" --that is to say, comes to be actualised in the world. Thus, "creation" does not arise out of "nothingness." Before a thing comes to exist as an "actuality" in the world, it already exists as a "potentiality" in Divine Knowledge. It is this "potentiality" to which the Divine Command "Be" is addressed. Hence, it is equally true to say that Essences do not exist, and to say that Essences do exist. The first statement pertains to the knowledge of the creatures, and the second to the Divine Knowledge.
At the end, we shall again insist that no good can come out of unnecessarily meddling with such delicate questions, especially if the purpose is no more than to seek a new sensation.
Những người Do Thái, những người Thiên Chúa giáo và những người thờ đa thần nói: Allah có một đứa con trai. Allah vinh quang và thiêng liêng hơn điều họ nói, Ngài không cần đến tạo vật, chỉ những ai cần con cái mới có con chứ riêng Ngài không cần, tất cả vũ trụ và vạn vật đều thuộc về Ngài, tất cả vạn vật đều là những bề tôi của Ngài, tất cả phải thần phục và tuân thủ theo mệnh lệnh và ý muốn của Ngài.
Jevreji, kršćani i mnogobošci govore: "Allah je Sebi uzeo dijete." Čist je Allah od toga, On je neovisan od stvorenja. Dijete ima onaj kome je ono potrebno, dok Allahu pripada vlast nad svim što je na nebesima i na Zemlji. Sva stvorenja su Njegovi robovi, Njemu pokorni i On njima upravlja kako hoće.
Refuting the Claim that Allah has begotten a Son
This and the following Ayat refute the Christians, may Allah curse them, and their like among the Jews and the Arab idolators, who claimed that the angels are Allah's daughters. Allah refuted all of them in their claim that He had begotten a son. Allah said,
سُبْحَـنَهُ
(Glory is to Him.)
meaning, He is holier and more perfect than such claim;
بَل لَّهُ مَا فِي السَّمَـوَتِ وَالاٌّرْضِ
(Nay, to Him belongs all that is in the heavens and on earth,) meaning, the truth is not as the disbelievers claimed, rather, Allah's is the kingdom of the heavens and earth and whatever and whoever is in, on and between them. Allah is the Supreme Authority in the heavens and earth, and He is the Creator, Provider and Sustainer Who decides all the affairs of the creation as He wills. All creatures are Allah's servants and are owned by Him. Therefore, how could one of them be His son The son of any being is born out of two comparable beings. Allah has no equal or rival sharing His grace and greatness, so how can He have a son when He has no wife Allah said,
بَدِيعُ السَّمَـوَتِ وَالاٌّرْضِ أَنَّى يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُنْ لَّهُ صَـحِبَةٌ وَخَلَقَ كُلَّ شَىْءٍ وهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ
(He is the Originator of the heavens and the earth. How can He have children when He has no wife He created all things and He is the Knower of everything) (6:101).
وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً - لَقَدْ جِئْتُمْ شَيْئاً إِدّاً - تَكَادُ السَّمَـوَتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ الاٌّرْضُ وَتَخِرُّ الْجِبَالُ هَدّاً - أَن دَعَوْا لِلرَّحْمَـنِ وَلَداً - وَمَا يَنبَغِى لِلرَّحْمَـنِ أَن يَتَّخِذَ وَلَداً - إِن كُلُّ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ إِلاَّ آتِى الرَّحْمَـنِ عَبْداً - لَّقَدْ أَحْصَـهُمْ وَعَدَّهُمْ عَدّاً - وَكُلُّهُمْ ءَاتِيهِ يَوْمَ الْقِيَـمَةِ فَرْداً
(And they say: "The Most Gracious (Allah) has begotten a son (offspring or children)." Indeed you have brought forth (said) a terrible evil thing. Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins. That they ascribe a son (or offspring or children) to the Most Gracious (Allah). But it is not suitable for (the majesty of) the Most Gracious (Allah) that He should beget a son (or offspring or children). There is none in the heavens and the earth but comes unto the Most Gracious (Allah) as a servant. Verily, He knows each one of them, and has counted them a full counting. And everyone of them will come to Him alone on the Day of Resurrection (without any helper, or protector or defender)) (19:88-95), and,
قُلْ هُوَ اللَّهُ أَحَدٌ - اللَّهُ الصَّمَدُ - لَمْ يَلِدْ وَلَمْ يُولَدْ - وَلَمْ يَكُنْ لَّهُ كُفُواً أَحَدٌ
(Say: "He is Allah (the) One, Allah the Samad (the Self- Sufficent, upon whom all depend), He begets not, nor was He begotten, and there is none comparable to Him.") (112).
In these Ayat, Allah stated that He is the Supreme Master Whom there is no equal or rival, everything and everyone was created by Him, so how can He have a son from among them This is why, in the Tafsir of this Ayah, Al-Bukhari recorded that Ibn `Abbas said that the Prophet said,
«قَالَ اللهُ تَعَالَى: كَذّبَنِي ابْنُ آدَمَ وَلَمْ يَكُنْ لَهُ ذلِكَ، وَشَتَمَنِي وَلَمْ يَكُنْ لَهُ ذلِكَ، فَأَمَّا تَكْذِيبُهُ إِيَّايَ فَيَزْعُمُ أَنِّي لَا أَقْدِرُ أَنْ أُعِيدَهُ كَمَا كَانَ، وَأَمَّا شَتْمُهُ إِيَّايَ فَقَوْلُهُ لِي وَلَدًا فَسُبْحَانِي أَنْ أَتَّخِذَ صَاحِبَةً أَوْ وَلَدًا»
(Allah said, `The son of Adam has denied Me, and that is not his right. He has insulted Me, and that is not his right. As for the denial of Me, he claimed that I am unable to bring him back as he used to be (resurrect him). As for his insulting Me, he claimed that I have a son. All praise is due to Me, it is unbefitting that I should have a wife or a son.')
This Hadith was recorded by Al-Bukhari.
It is recorded in the Two Sahihs that the Messenger of Allah ﷺ said,
«لَا أَحَدَ أَصْبَرُ عَلَى أَذًى سَمِعَهُ مِنَ اللهِ: إِنَّهُمْ يَجْعَلُونَ لَهُ وَلَدًا وَهُوَ يَرْزُقُهُمْ وَيُعَافِيهِم»
(No one is more patient when hearing an insult than Allah. They attribute a son to Him, yet He still gives them sustanence and health.)
Everything is within Allah's Grasp
Allah said,
كُلٌّ لَّهُ قَـنِتُونَ
(all are Qanitun to Him).
Ibn Abi Hatim said that Abu Sa`id Al-Ashaj informed them that Asbat informed them from Mutarrif, from `Atiyah, from Ibn `Abbas who said that,
قَـنِتِينَ
(Qantin) (2:238) means, they pray to Him. `Ikrimah and Abu Malik also said that,
كُلٌّ لَّهُ قَـنِتُونَ
(and all are Qanitun to Him.) means, bound to Him in servitude to Him. Sa`id bin Jubayr said that Qanitun is sincerity. Ar-Rabi` bin Anas said that,
كُلٌّ لَّهُ قَـنِتُونَ
(all are Qanitun to Him.) means, "Standing up - before Him - on the Day of Resurrection." Also, As-Suddi said that,
كُلٌّ لَّهُ قَـنِتُونَ
(and all are Qanitun to Him.) means, "Obedient on the Day of Resurrection." Khasif said that Mujahid said that,
كُلٌّ لَّهُ قَـنِتُونَ
(and all are Qanitun to Him. ) means, "Obedient. He says, `Be a human' and he becomes a human." He also said, "(Allah says,) `Be a donkey' and it becomes a donkey." Also, Ibn Abi Najih said that Mujahid said that,
كُلٌّ لَّهُ قَـنِتُونَ
(and all are Qanitun to Him.) means, obedient. Mujahid also said, "The obedience of the disbeliever occurs when his shadow prostrates, while he hates that." Mujahid's statement, which Ibn Jarir preferred, combines all the meanings, and that is that Qunut means obedience and submission to Allah. There are two categories of Qunut: legislated and destined, for Allah said,
وَللَّهِ يَسْجُدُ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ طَوْعًا وَكَرْهًا وَظِلَـلُهُم بِالْغُدُوِّ وَالاٌّصَالِ
(And unto Allah (alone) falls in prostration whoever is in the heavens and the earth, willingly or unwillingly, and so do their shadows in the mornings and in the (late) afternoons) (13:15).
The Meaning of Badi`
Allah said,
بَدِيعُ السَّمَـوَتِ وَالاٌّرْضِ
(The Badi` (Originator) of the heavens and the earth.) which means, He created them when nothing resembling them existed. Mujahid and As-Suddi said that this is the linguistic meaning, for all new matters are called Bid`ah. Muslim recorded the Messenger of Allah ﷺ saying,
«فَإِنَّ كُلَّ مُحْدَثَةٍ بِدْعَة»
(...every innovation (in religion) is a Bid`ah.)
There are two types of Bid`ah, religious, as mentioned in the Hadith:
«فَإِنَّ كُلَّ مُحْدَثَةٍ بِدْعَةٌ وَكُلَّ بِدْعَةٍ ضَلَالَة»
(...every innovation is a Bid`ah and every Bid`ah is heresy.)
And there is a linguistic Bid`ah, such as the statement of the Leader of the faithful `Umar bin Al-Khattab when he gathered the Muslims to pray the Tarawih prayer in congregation (which was also an earlier practice of the Prophet ) and said, "What a good Bid`ah this is."
Ibn Jarir said, "Thus the meaning of the Ayat (2:116-117) becomes, `Allah is far more glorious than to have had a son, for He is the Owner of everything that is in the heavens and earth. All testify to His Oneness and to their submissiveness to Him. He is their Creator and Maker. Without created precedence, He shaped the creatures in their current shapes. Allah also bears witness to His servants that Jesus, who some claimed to be Allah's son, is among those who testify to His Oneness. Allah stated that He created the heavens and earth out of nothing and without precedent. Likewise, He created Jesus, the Messiah, with His power and without a father." This explanation from Ibn Jarir, may Allah have mercy upon him, is very good and correct.
Allah said,
وَإِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ
(When He decrees a matter, He only says to it : "Be! ـ and it is.) thus, demonstrating His perfectly complete ability and tremendous authority; if He decides a matter, He merely orders it to, `Be' and it comes into existence. Similarly, Allah said,
إِنَّمَآ أَمْرُهُ إِذَآ أَرَادَ شَيْئاً أَن يَقُولَ لَهُ كُن فَيَكُونُ
(Verily, His command, when He intends a thing, is only that He says to it, "Be! ـ and it is.) (36:82),
إِنَّمَا قَوْلُنَا لِشَىْءٍ إِذَآ أَرَدْنَاهُ أَن نَّقُولَ لَهُ كُنْ فَيَكُونُ
(Verily, Our Word unto a thing when We intend it, is only that We say unto it: "Be! ـ and it is.) (16:40) and,
وَمَآ أَمْرُنَآ إِلاَّ وَحِدَةٌ كَلَمْحٍ بِالْبَصَرِ
(And Our commandment is but one as the twinkling of an eye) (54:50)
So Allah informed us that He created Jesus by merely saying, "Be!" and he was, as Allah willed:
إِنَّ مَثَلَ عِيسَى عِندَ اللَّهِ كَمَثَلِ ءَادَمَ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ
(Verily, the likeness of `Isa (Jesus) before Allah is the likeness of Adam. He created him from dust, then (He) said to him: "Be! ـ and he was) (3:59).
Orang-orang Yahudi, Nasrani dan orang-orang musyrik mengatakan, “Allah mempunyai anak.” Mahasuci Allah dari ucapan mereka karena Dia sama sekali tidak membutuhkan makhluk-Nya. Hanya orang yang membutuhkan anaklah yang berusaha mempunyai anak. Akan tetapi, Allah adalah pemilik apa saja yang ada di langit dan di bumi. Semua makhluk yang ada adalah hamba-hamba-Nya, mereka semua tunduk kepada-Nya, dan Dia dapat memperlakukan mereka menurut kehendak-Nya.
"Orang-orang kafir berkata, 'Allah mempunyai anak.' Maha-suci Allah, bahkan apa yang ada di
langit dan bumi adalah kepu-nyaan Allah; semua tunduk kepadaNya. Allah Pencipta langit dan bumi,
dan bila Dia berkehendak (untuk menciptakan) sesuatu, maka (cukuplah) Dia mengatakan kepadanya, 'Jadilah!' Maka jadilah ia." (Al-Baqarah: 116-117).
(116) ﴾ وَقَالُواْ ﴿ "Orang-orang kafir berkata," maksudnya, orang-orang kafir dari kaum Yahudi, Nasrani, orang-orang musyrik dan setiap orang yang berkata tentang itu, ﴾
ٱتَّخَذَ ٱللَّهُ وَلَدٗاۗ ﴿ "Allah mempu-nyai anak." Mereka menisbatkan Allah kepada suatu hal yang tidak layak dengan keagunganNya dan mereka benar-benar berlaku buruk serta mereka menganiaya diri mereka sendiri dengan per-kataan tersebut, dan Allah تعالى bersabar atas perbuatan mereka, sungguh Dia telah berlaku santun terhadap mereka, memaafkan mereka, dan memberikan rizki atas mereka walaupun mereka telah berlaku tidak baik kepadaNya.
﴾ سُبۡحَٰنَهُۥۖ ﴿ "Mahasuci Allah," maksudnya suci dan bebas dari segala hal yang dituduhkan oleh orang-orang musyrik dan orang-orang zhalim dari perkara-perkara yang tidak sesuai dengan ke-agunganNya. Maka Mahasuci Dzat yang memiliki kesempurnaan yang mutlak dalam segala bentuknya yang tidak disisipi oleh ke-kurangan sedikitpun dalam segala bentuknya, bersamaan dengan bantahan Allah terhadap perkataan mereka. Dia juga menegakkan hujjah dan keterangan yang kuat terhadap kesucianNya dari semua itu seraya berfirman, ﴾
بَل لَّهُۥ مَا فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ ﴿ "Bahkan apa yang ada di langit dan di bumi adalah kepunyaan Allah," maksudnya, seluruhnya kepunyaan Allah berikut hamba-hambaNya, Dia mengatur mereka dengan pengaturan seorang tuan terhadap budak-budaknya, me-reka tunduk kepadanya dan di bawah pengaturannya. Maka bila mereka semua itu adalah hamba-hambaNya yang membutuhkan-Nya, sedangkan Dia tidak butuh kepada mereka lalu bagaimana-kah ada seseorang di antara mereka yang menjadi anak bagi Allah? Seorang anak itu pasti berasal dari jenis orang tuanya, karena dia merupakan bagian darinya, padahal Allah تعالى adalah yang Maha Memiliki lagi Mahaperkasa, sedangkan kalian adalah orang-orang yang dikuasai dan diatur, Allah Mahakaya dan kalian sangatlah miskin, lalu dengan semua itu bagaimana mungkin Allah memiliki anak? Ini adalah suatu hal yang paling batil dan yang paling buruk.
Ketundukan itu ada dua macam; ketundukan yang bersifat umum, yaitu ketundukan seluruh makhluk di bawah pengaturan sang Pencipta, dan kedua, ketundukan yang bersifat khusus, yaitu ketundukan ibadah. Bentuk yang pertama adalah seperti dalam ayat ini, sedang bentuk yang kedua adalah seperti dalam Firman Allah تعالى,
﴾ وَقُومُواْ لِلَّهِ قَٰنِتِينَ 238 ﴿
"Berdirilah untuk Allah (dalam shalatmu) dengan khusyu'." (Al-Baqarah: 238).
Kemudian Allah berfirman,
(117) ﴾ بَدِيعُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ ﴿ "Allah Pencipta langit dan bumi," maksudnya, Yang menciptakan keduanya dalam bentuk yang telah dikokohkan dan diindahkannya tanpa ada contoh sebelumnya.
﴾ وَإِذَا قَضَىٰٓ أَمۡرٗا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ ﴿ "Dan bila Dia berkehendak (untuk menciptakan)
sesuatu, maka (cukuplah) Dia mengatakan kepadanya, 'Jadi-lah!' maka
jadilah ia," tanpa dibantu dan tanpa terhalang sedikit pun.
The Jews, the Christians and the idolaters, who worship others alongside Allah, said that Allah had taken a son. He is far above and beyond such a thing, because He has no need of His creation, and no one has a son unless he is needy; and to Allah belongs the dominion of the heavens and the earth. All created beings are His servants, in submission to Him, glory be to Him! They are His servants and He deals with them as He wills.
Nagsabi ang mga Hudyo, ang mga Kristiyano, at ang mga Mushrik: "Gumawa si Allāh para sa sarili Niya ng anak." Pagkalayu-layo Siya at pagkabanal-banal Siya para roon sapagkat Siya ay ang Walang-pangangailangan sa nilikha Niya. Gumagawa lamang ng anak ang sinumang nangangailangan doon. Bagkus sa Kanya – kaluwalhatian sa Kanya at pagkataas-taas Siya – ang paghahari sa mga langit at lupa. Lahat ng mga nilikha ay mga alipin para sa Kanya – kaluwalhatian sa Kanya – na mga nagpapasailalim sa Kanya. Ginagawa Niya sa kanila ang anumang niloloob Niya.
Les juifs, les chrétiens et les polythéistes ont dit: Allah a eu un fils ! Qu’il soit élevé au-dessus de cela et sanctifié ! Il est Celui qui n’a pas besoin de Ses créatures. Or seul celui qui a besoin d’un fils s’en donne un. Allah est le propriétaire des Cieux et de la Terre et tout ce qui a été créé sont Ses serviteurs et Lui sont soumis. Il en dispose comme bon Lui semble.
Yahudiler, Hristiyanlar ve Müşrikler: "Allah çocuk edindi" dediler. Allah bundan münezzeh ve yücedir. O, yarattıklarından müstağnidir. Çocuğu ancak ona ihtiyaç duyan edinir. Bilakis göklerin ve yerin mülkü Allah -Subhanehu ve Teâlâ-'nındır. Bütün yaratılmışlar O'nun kullarıdır ve O'na boyun bükerler. Onlar hakkında dilediği gibi tasarrufta bulunur.
Allah is the Creator of the heavens and the earth and all that is in them; and there is nothing in creation that is like Him. If He decrees and wills something, He only says to it ‘Be’ and it is as He willed it. Nothing can stop His command and His decree.
Si Allāh – kaluwalhatian sa Kanya – ay ang tagapagtatag ng mga langit, lupa, at anumang nasa pagitan ng mga ito, nang walang naunang kahalintulad. Kapag nagtakda Siya ng isang panukala at nagnais Siya nito ay nagsasabi lamang Siya sa panukalang iyon na mangyari saka mangyayari ito ayon sa ninais Niya na mangyari, nang walang makapipigil sa utos Niya at pagpapasya Niya.
Allah -Subhanehu ve Teâlâ- gökleri, yeri ve ikisi arasındakileri benzersiz bir şekilde yaratmıştır. Eğer bir işi dileyip, takdir ederse o işe: "Ol" der; Allah'ın olmasını istediği gibi oluverir. O'nun emir ve kaderini kimse reddedemez.
Allah là Đấng đã thiết lập và sáng tạo ra các tầng trời và trái đất và những gì giữa chúng từ cái "không". Và khi Ngài muốn định điều gì thì Ngài chỉ cần phán với lệnh "hãy thành" thì nó sẽ thành theo ý muốn của Ngài.
Al‑lah es el iniciador de los Cielos y de la Tierra y de todo lo que contienen, y esta creación no tiene precedente alguno. Cuando Él decreta y desea algo, le basta decir Kun (sé o sea) y lo que Él desea, es. Nada se opone a Su mandato ni a Su decreto.
E Allāh, Gloria Sua, è il Creatore dei Cieli e della Terra e ciò che vi è tra di essi, senza precedenti. E quando stabilisce un ordine, o un decreto, in verità Lui non fa altro che dire: "Sii", e quello è, come Allāh ha voluto che fosse. Nessuno impedisce il Suo ordine o il Suo decreto. ﴾كُنْ فَيَكُونُ﴿
Allah est l’Initiateur des Cieux, de la Terre et de ce qu’ils contiennent et cette création n’a été précédée par aucune autre similaire. Lorsqu’Il décrète et veut quelque chose, Il se contente de dire Kun (sois) et ce qu’Il veut est. Rien ne s’oppose à Son ordre et à Son décret.
Allah adalah pencipta langit dan bumi beserta isinya tanpa ada contoh sebelumnya. Apabila Dia menetapkan dan menghendaki sesuatu, Dia cukup berfirman kepadanya, “Jadilah!” Maka jadilah sesuatu itu sesuai dengan apa yang Allah kehendaki. Tidak ada seorang pun yang dapat menolak perintah dan keputusan-Nya.
Uzvišeni Allah je stvorio nebesa i Zemlju i ono što je na njima iz ničega. Kada on nešto odredi i želi, samo kaže: "Budi", i ono bude, onako kako to On želi. Niko ne može odbiti ono što On odredi.
Oni koji ne znaju – sljedbenici Knjige i mnogobošci – prkosno odbijaju istinu, te govore: "Zašto nam se Allah ne obrati bez posrednika, ili nam ne dođe osjetilni znak, poseban za nas?" Isto to su govorili i prijašnji narodi koji su poslanike prije njih u laž utjerivali. Iako su živjeli u različitim vremenima i mjestima, njihova srca su slična po pitanju nevjerovanja i inata. Mi smo pojasnili ajete ljudima koji kada im istina postane jasna, u nju postaju uvjereni, ne sumnjaju i ne prkose.
Muhammad bin Ishaq reported that Ibn `Abbas said that Rafi` bin Huraymilah said to the Messenger of Allah ﷺ , "O Muhammad! If you were truly a Messenger from Allah, as you claim, then ask Allah to speak to us directly, so that we hear His Speech." So Allah revealed,
وَقَالَ الَّذِينَ لاَ يَعْلَمُونَ لَوْلاَ يُكَلِّمُنَا اللَّهُ أَوْ تَأْتِينَآ ءَايَةٌ
(And those who have no knowledge say: "Why does not Allah speak to us (face to face) or why does not a sign come to us")
Abu Al-`Aliyah, Ar-Rabi` bin Anas, Qatadah and As-Suddi said that it was actually the statement of the Arab disbelievers:
كَذَلِكَ قَالَ الَّذِينَ مِن قَبْلِهِم مِّثْلَ قَوْلِهِمْ
(So said the people before them words of similar import. ) He said, "These are the Jews and the Christians."
What further proves that the Arab idolators said the statement mentioned in the Ayah is that Allah said,
وَإِذَا جَآءَتْهُمْ ءَايَةٌ قَالُواْ لَن نُّؤْمِنَ حَتَّى نُؤْتَى مِثْلَ مَآ أُوتِىَ رُسُلُ اللَّهِ اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ سَيُصِيبُ الَّذِينَ أَجْرَمُواْ صَغَارٌ عِندَ اللَّهِ وَعَذَابٌ شَدِيدٌ بِمَا كَانُواْ يَمْكُرُونَ
(And when there comes to them a sign (from Allah) they say: "We shall not believe until we receive the like of that which the Messengers of Allah ﷺ had received." Allah knows best with whom to place His Message. Humiliation and disgrace from Allah and a severe torment will overtake the criminals (polytheists and sinners) for that which they used to plot.) (6:124) and
وَقَالُواْ لَن نُّؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا مِنَ الاٌّرْضِ يَنْبُوعًا
(And they say: "We shall not believe in you (O Muhammad ), until you cause a spring to gush forth from the earth for us) until,
قُلْ سُبْحَـنَ رَبِّى هَلْ كُنتُ إَلاَّ بَشَرًا رَّسُولاً
(Say (O Muhammad ): "Glorified (and Exalted) be my Lord (Allah) above all that evil they (polytheists) associate with Him! Am I anything but a man, sent as a Messenger") (17:90-93) and,
وَقَالَ الَّذِينَ لاَ يَرْجُونَ لِقَآءَنَا لَوْلاَ أُنزِلَ عَلَيْنَا الْمَلَـئِكَةُ أَوْ نَرَى رَبَّنَا
(And those who expect not a meeting with Us (i. e. those who deny the Day of Resurrection and the life of the Hereafter) said: "Why are not the angels sent down to us, or why do we not see our Lord") (25:21) and,
بَلْ يُرِيدُ كُلُّ امْرِىءٍ مِّنْهُمْ أَن يُؤْتَى صُحُفاً مُّنَشَّرَةً
(Nay, everyone of them desires that he should be given pages spread out) (74:52).
There are many other Ayat that testify to the disbelief of the Arab idolators, their transgression, stubbornness, and that they asked unnecessary questions out of disbelief and arrogance. The statements of the Arab idolators followed the statements of the nations of the People of the Two Scriptures and other religions before them. Allah said,
يَسْأَلُكَ أَهْلُ الْكِتَـبِ أَن تُنَزِّلَ عَلَيْهِمْ كِتَـباً مِّنَ السَّمَآءِ فَقَدْ سَأَلُواْ مُوسَى أَكْبَرَ مِن ذلِكَ فَقَالُواْ أَرِنَا اللَّهِ جَهْرَةً
(The People of the Scripture (Jews) ask you to cause a book to descend upon them from heaven. Indeed, they asked Musa (Moses) for even greater than that, when they said: "Show us Allah in public,") (4:153) and,
وَإِذْ قُلْتُمْ يَـمُوسَى لَن نُّؤْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً
(And (remember) when you said: "O Musa! We shall never believe in you until we see Allah plainly.") (2:55).
Allah's statement,
تَشَـبَهَتْ قُلُوبُهُمْ
(Their hearts are alike. ) means, the hearts of the Arab idolators are just like the hearts of those before them, containing disbelief, stubbornness and injustice. Similarly, Allah said,
كَذَلِكَ مَآ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ أَتَوَاصَوْاْ بِهِ
(Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!" Have they (the people of the past) transmitted this saying to these (Quraysh pagans)) (51:52-53).
Allah said next,
قَدْ بَيَّنَّا الآيَـتِ لِقَوْمٍ يُوقِنُونَ
(We have indeed made plain the signs for people who believe with certainty.) meaning, We made the arguments clear, prooving the truth of the Messengers, with no need of more questions or proofs for those who believe, follow the Messengers and comprehend what Allah sent them with. As for those whose hearts and hearing Allah has stamped and whose eyes have been sealed, Allah described them:
إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لاَ يُؤْمِنُونَ - وَلَوْ جَآءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ
(Truly, those, against whom the Word (wrath) of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment) (10:96-97).
The Jews, the Christians and the mushrikin used to deny the prophethood of Sayyidna Muhammad ﷺ and some of them did so out of sheer malevolence. In order to feel triumphant in this obstinacy, they would make absurd and impossible demands, two of which have been mentioned here. To begin with, they insisted that Allah Himself should speak to them, either directly as He speaks to the angels, or through the angels as He speaks to the prophets, and that He should Himself proclaim his injunctions to them so as to make the intervention of a new prophet unnecessary, or should at least announce that He had sent Sayyidna Muhammad ﷺ as a prophet, thus making it easy for them to have faith in him and to follow his guidance. Should Allah choose not to accept this demand, they were ready with another -- that is, Allah should send them a sign or proof in confirmation of his prophethood.
In reply to them, Allah puts this demand down as being no more than a foolish custom which has all along been unthinkingly practised by ignorant people even in the earlier ages. Then, the verse traces the origin of this demand to a distortion of the heart, in respect of which all the ignorant people, past or present, are alike, hence the parrot-like repetition of the same demand throughout the ages.
The first of these demands was, on the face of it, silly enough, for, with all the grossness of their minds and hearts, they had the audacity to place themselves on the level of angels and prophets. So, the Holy Qur'an dismisses it as being unworthy of a reply. But in answer to the other demand, Allah reminds them that He has sent, not one, but a number of clear signs and proofs to confirm and establish the prophethood of Sayyidna Muhammad ﷺ . But these signs and proofs can be of help only to those who sincerely wish to know the truth and to attain certitude. As for those who are not in search of the truth, but enjoy being stuck in their malice and obstinacy, there is no help for them.
At this point, we had better say a word to resolve a difficulty that is likely to arise. The Jews and the Christians were the People of the Book", and some of them were men of learning, and yet Allah calls them ignorant. Why? The reason is that although Allah had sent such a large number of clear signs and definite proofs to establish the prophethood of Sayyidna Muhammad .i" , yet they persisted in their denial. This is the mentality and the conduct of the ignorant.
Certains parmi les polythéistes et les Gens du Livre qui ne savent pas et refusent la vérité, dirent: Pourquoi Allah ne nous parle-t-Il pas sans intermédiaire et pourquoi ne recevons-nous pas un signe concret qui nous est adressé. D’autres communautés de lieu et d’époque différentes, ayant également démenti leurs messagers, prononcèrent des paroles identiques par le passé. Nous avons clairement exposé les signes pour des gens qui sont convaincus de la vérité lorsqu’elle se manifeste à eux. Ils n’éprouvent aucun doute à son sujet ni ne la refusent obstinément.
"Dan orang-orang yang tidak mengetahui berkata, 'Mengapa Allah tidak (langsung) berbicara dengan kami atau datang tanda-tanda kekuasaanNya
kepada kami?' Demikian pula orang-orang yang sebelum mereka telah mengatakan seperti ucapan
mereka itu; hati mereka serupa. Sungguh Kami telah menjelaskan tanda-tanda kekuasaan Kami kepada
kaum yang yakin. Sesungguhnya Kami telah mengutusmu (Muhammad) dengan
kebenaran; sebagai pembawa berita gembira dan pemberi peringatan dan kamu tidak akan diminta
(pertanggungan jawaban) tentang penghuni-peng-huni neraka." (Al-Baqarah: 118-119).
(118) Orang-orang bodoh dari ahli kitab dan selain mereka berkata,
"Kenapa Allah tidak berbicara juga kepada kita sebagai-mana Dia berbicara kepada para Rasul, ﴾
أَوۡ تَأۡتِينَآ ءَايَةٞۗ ﴿ "atau datang tanda-tanda kekuasaanNya kepada kami," mereka memaksudkan tanda-tanda dari usulan yang mereka usulkan dari akal-akal mereka yang rendah dan pemikiran-pemikiran mereka yang menyimpang yang mengandung makna kelancangan terhadap sang Pencipta dan kesombongan terhadap Rasul-rasulNya seperti perkataan mereka,
﴾ لَن نُّؤۡمِنَ لَكَ حَتَّىٰ نَرَى ٱللَّهَ جَهۡرَةٗ ﴿
"Kami tidak akan beriman kepadamu sebelum kami melihat Allah dengan jelas." (Al-Baqarah: 55), dan
﴾ يَسۡـَٔلُكَ أَهۡلُ ٱلۡكِتَٰبِ أَن تُنَزِّلَ عَلَيۡهِمۡ كِتَٰبٗا مِّنَ ٱلسَّمَآءِۚ فَقَدۡ سَأَلُواْ مُوسَىٰٓ
أَكۡبَرَ مِن ذَٰلِكَ ﴿
"Ahli Kitab meminta kepadamu agar kamu menurunkan kepada mereka sebuah Kitab dari langit. Maka sesungguhnya mereka telah me-minta kepada Musa yang lebih besar dari itu." (An-Nisa`: 153), juga
﴾ وَقَالُواْ مَالِ هَٰذَا ٱلرَّسُولِ يَأۡكُلُ ٱلطَّعَامَ وَيَمۡشِي فِي ٱلۡأَسۡوَاقِ لَوۡلَآ أُنزِلَ إِلَيۡهِ
مَلَكٞ فَيَكُونَ مَعَهُۥ نَذِيرًا 7 أَوۡ يُلۡقَىٰٓ إِلَيۡهِ كَنزٌ أَوۡ تَكُونُ لَهُۥ جَنَّةٞ
يَأۡكُلُ مِنۡهَاۚ وَقَالَ ٱلظَّٰلِمُونَ إِن تَتَّبِعُونَ إِلَّا رَجُلٗا مَّسۡحُورًا 8 ﴿
"Dan mereka berkata, 'Mengapa rasul itu memakan makanan dan berjalan di pasar-pasar? Mengapa tidak diturunkan kepadanya seorang malaikat agar malaikat itu memberikan peringatan bersama-sama dengan nya? Atau (mengapa tidak) diturunkan kepadanya perbendaharaan, atau (mengapa tidak) ada kebun baginya, yang dia dapat makan dari (hasil)-nya?' Orang-orang zhalim berkata, 'Kamu sekalian tidaklah mengikuti melainkan seorang laki-laki yang kena sihir'." (Al-Furqan: 7-8).
Dalam FirmanNya juga,
﴾ وَقَالُواْ لَن نُّؤۡمِنَ لَكَ حَتَّىٰ تَفۡجُرَ لَنَا مِنَ ٱلۡأَرۡضِ يَنۢبُوعًا 90 ﴿
"Dan mereka berkata, 'Kami sekali-kali tidak percaya kepadamu hingga kamu memancarkan mata air dari bumi untuk kami'." (Al-Isra`: 90).
Inilah adat kebiasaan mereka terhadap para Rasul di mana mereka meminta tanda-tanda untuk memojokkan, bukan tanda-tanda untuk mendapatkan petunjuk, dan juga maksud mereka bukanlah untuk menampakkan kebenaran, karena para Rasul telah datang dengan tanda-tanda yang dapat dipercaya oleh orang-orang yang semisal mereka. Oleh karena itu, Allah تعالى berfirman, ﴾
قَدۡ بَيَّنَّا ٱلۡأٓيَٰتِ لِقَوۡمٖ يُوقِنُونَ ﴿ "Sungguh Kami telah menjelaskan tanda-tanda
kekuasaan Kami kepada kaum yang yakin." Setiap orang yang yakin telah mengetahui dengan baik
dari ayat-ayat Allah yang jelas dan keterangan-keteranganNya yang kuat yang membuatnya merasa
yakin dan menghilangkan segala rasa ragu dan bimbang.
Kemudian Allah menyebutkan beberapa ayat yang singkat dan komplit untuk ayat-ayat yang
menunjukkan kebenaran Rasu-lullah ﷺ dan shahihnya apa yang ia emban seraya berfirman,
(119) ﴾ إِنَّآ أَرۡسَلۡنَٰكَ بِٱلۡحَقِّ بَشِيرٗا وَنَذِيرٗاۖ ﴿ "Sesungguhnya Kami telah mengutusmu (Muhammad) dengan kebenaran; sebagai pembawa berita gembira dan pemberi peringatan." Ayat ini meliputi semua ayat yang dia bawa, yang berporos pada tiga perkara,
Pertama, berkaitan dengan kerasulannya itu sendiri, dan yang kedua; pada kehidupan, petunjuk, dan bimbingannya, dan yang ketiga; pada pengetahuan tentang apa yang dibawa olehnya berupa al-Qur`an dan as-Sunnah. Perkara pertama dan kedua masuk dalam Firman Allah, ﴾
إِنَّآ أَرۡسَلۡنَٰكَ ﴿ "Sesungguhnya Kami telah mengutusmu (Muhammad)," sedang perkara ketiga masuk dalam FirmanNya, ﴾
بِٱلۡحَقِّ ﴿ "dengan kebenaran."
Penjelasan tentang perkara pertama, yaitu kerasulannya itu sendiri, bahwasanya telah diketahui tentang kondisi penduduk bumi sebelum diutusnya beliau ﷺ, yang mana mereka menyem-bah berhala, api dan salib serta merubah-rubah agama, hingga mereka berada dalam gelapnya kekafiran yang telah menguasai dan merasuki mereka semua, kecuali segelintir dari ahli Kitab yang telah punah sesaat sebelum kerasulan tiba. Sungguh telah diketahui bahwasanya Allah تعالى tidaklah menciptakan makhluk-makhlukNya dengan sia-sia dan Dia tidak membiarkan mereka berjalan sendiri, karena Allah itu Mahabijaksana lagi Maha Menge-tahui, Mahamampu lagi Maha Pengasih, maka di antara hikmah dan kasih sayangNya terhadap hamba-hambaNya adalah bahwa Dia mengutus kepada mereka Rasul yang mulia tersebut yang mengajak mereka kepada penyembahan hanya semata kepada Dzat yang Mahakasih, yang tidak ada sekutu bagiNya, karena hanya dengan sebatas kerasulannya, seorang yang berakal akan menge-tahui kebenarannya, dan itulah tanda yang paling besar yang me-nunjukkan bahwasanya beliau itu adalah Rasulullah ﷺ.
Penjelasan perkara yang kedua adalah barangsiapa yang mengenal Nabi ﷺ secara baik dan sempurna, dan dia mengetahui sejarah hidupnya dan kehidupannya sebelum diutus serta perkem-bangan hidupnya dengan berpedoman kepada sifat-sifat yang mulia, kemudian setelah itu bertambah mulia dan luhur akhlak dan sifat-sifatnya yang agung dan indah bagi orang yang meman-dangnya, maka barangsiapa yang mengetahuinya dan menapaki kondisi-kondisinya, niscaya dia akan mengetahui bahwasanya semua itu tidaklah mungkin kecuali merupakan akhlak-akhlak para Nabi yang sempurna, karena Allah تعالى telah menjadikan sifat-sifat sebagai tanda terbesar untuk mengetahui pemiliknya dari sisi kebenaran dan kebohongannya.
Sedangkan perkara yang ketiga adalah mengetahui apa yang dibawa oleh Rasulullah ﷺ berupa syariat yang agung dan al-Qur`an yang mulia yang mengandung segala kabar yang shahih, perintah-perintah kepada hal yang baik, larangan-larangan dari hal-hal yang buruk, dan mukzijat-mukjizat yang besar, maka seluruh tanda-tanda itu masuk ke dalam ketiga perkara tersebut.
FirmanNya, ﴾ بَشِيرٗا ﴿ "Sebagai pembawa berita gembira," yaitu bagi orang yang menaatimu dengan kebahagiaan dunia maupun akhirat, ﴾
وَنَذِيرٗاۖ ﴿ "dan pemberi peringatan," yaitu bagi orang yang ber-maksiat kepadamu dengan kesengsaraan dan kehancuran dunia maupun akhirat. ﴾
وَلَا تُسۡـَٔلُ عَنۡ أَصۡحَٰبِ ٱلۡجَحِيمِ ﴿ "Dan kamu tidak akan diminta (pertanggungan jawaban)
tentang penghuni-penghuni neraka," maksud-nya, kamu tidaklah bertanggung jawab terhadap mereka,
karena kamu hanya menyampaikan dan Kami-lah yang akan membalasnya.
Nagsabi ang mga hindi nakaaalam kabilang sa mga May Kasulatan at mga tagapagtambal dala ng pagmamatigas sa katotohanan: "Bakit hindi kumakausap sa atin si Allāh nang walang isang tagapagpagitna o may pumupunta sa atin na isang palatandaang pisikal na natatangi sa atin?" Ang tulad sa sabi nilang ito ay sinabi ng mga kalipunang tagapagpasinungaling, bago pa niyan, sa mga sugo ng mga ito, kahit pa man nagkaiba-iba ang mga panahon nila at ang mga pook nila. Nagkawangisan ang mga puso ng mga ito sa mga puso ng mga nauna sa kanila sa kawalang-pananampalataya, pagmamatigas, at pagpapakapalalo. Nagpalinaw nga Kami ng mga tanda para sa mga taong nakatitiyak sa katotohanan. Kapag lumitaw ito sa kanila ay walang dumadapo sa kanila na isang pagdududa at walang pumipigil sa kanila na isang pagmamatigas.
Those without knowledge from among the People of the Scripture and the idolaters asked, in their stubbornness against the truth, why Allah did not speak to them directly, or why a miracle was not sent for them to see. Disbelieving communities said similar things to their prophets in the past: their hearts are all similar, because all disbelievers are the same, even if they are from different times and places. Allah makes His signs clear to those who are certain of the truth when it appears to them, not doubting or resisting it.
Những kẻ không biết gì mà lại ngoan cố trước chân lý trong số người dân Kinh Sách và những người thờ đa thần nói: Tại sao Allah không nói chuyện trực tiếp với bọn ta mà không cần phải qua trung gian hoặc tại sao không có một dấu hiệu nào đặc biệt dành riêng cho bọn ta? Và những lời nói này cũng đã được những kẻ vô đức tin trước chúng nói khi các vị Thiên Sứ được cử phái đến gặp chúng, mặc dù tất cả bọn chúng đều sống khác nhau về thời gian và chốn ở nhưng con tim của chúng tương đồng nhau về bản chất vô đức tin, bướng bỉnh và kêu ngạo. Quả thật, TA đã trình bày rõ ràng các lời mặc khải của TA cho những người vững tin vào điều chân lý khi nó đến với họ, họ không ngờ vực và cũng không bị cản trở bởi bản tính ngoan cố.
Kitap ehli ve müşriklerden bilmeyenler hakka karşı inat ederek: "Allah arada vasıta olmadan bizimle neden konuşmuyor?" veya "Bize has bir mucize gelse ya?" dediler. Yaşadıkları zaman ve mekan farklı olsa bile bu sözün aynısını önceden peygamberlerini yalanlayan kavimler de söylemişti. Yaşadıkları zaman ve mekan farklı olsa bile geçmişte küfür, inat ve haddi aşan kimseler ile bunların kalpleri birbirine benzemektedir. Biz ayetleri, hakka kesin olarak inanacak bir toplum için açıkladık. Onlara şüphe gelmez ve inatçılık da onlara engel olmaz.
Algunos entre los politeístas y la Gente del Libro, que no saben y rechazan la verdad, dijeron: “¿Por qué Al‑lah no nos habla sin intermediario, y por qué no nos envía un signo concreto?” Otros pueblos de lugares y épocas diferentes, habiendo también rechazado a sus mensajeros, pronunciaron idénticas palabras en el pasado. Hemos expuesto claramente los signos para aquellas personas que aceptan la verdad cuando se les presenta. Ellos no le oponen ninguna duda ni se empeñan en rechazarla.
Gli ignoranti tra la gente del Libro e gli idolatri avversi alla verità dissero: "Perché Allāh non ci parla senza un tramite, o non ci mandi un segno evidente riservato a noi?" Le precedenti nazioni che smentirono i loro messaggeri dissero cose simili, anche se questo fu in differenti epoche e luoghi. I cuori di queste persone sono simili ai cuori di coloro che li hanno preceduti nell’ incredulità, caparbietà e arroganza. Abbiamo chiarito i versetti per un popolo che è certo della verità, non hanno dubbi, né impediti dalla testardaggine.
Orang-orang dari kalangan Ahli Kitab dan orang-orang musyrik yang tidak berilmu menolak kebenaran dengan mengatakan, “Mengapa Allah tidak berbicara langsung kepada kami tanpa perantara?” Atau mengatakan, “Mengapa tidak ada mukjizat kasat mata yang datang secara khusus kepada kami?” Ucapan semacam itu sudah pernah dikatakan oleh umat-umat pendusta di masa lalu kepada rasul-rasul mereka kendati waktu dan tempat mereka berbeda-beda. Hati mereka serupa dengan hati para pendahulu mereka tersebut dalam hal kekufuran dan kedurhakaan. Kami telah menjelaskan ayat-ayat itu kepada orang-orang yang meyakini kebenaran tatkala kebenaran itu telah nyata bagi mereka; mereka tidak diliputi keraguan dan tidak dihalangi oleh kedurhakaan.
118- Bilmeyenler; “Allah bizimle konuşmalı yahut bize bir âyet gelmeli değil miydi?!”
dediler. Onlardan öncekiler de tıpkı onlar gibi söylemişlerdi. Kalpleri birbirine ne kadar da
benzemiş! Biz yakîn sahibi olmak isteyenlere âyetleri iyice açıklamışızdır.
119- Şüphe yok ki biz seni Hak ile müjdeleyici ve uyarıcı olarak gönderdik. Sen
cehennemliklerden sorumlu değilsin.
118. “Bilmeyenler” Yani kitap ehlinden olsun diğer din mensupları
arasından olsun, bilgisiz ve cahil olanlar Allah, peygamberlerle konuştuğu gibi bizimle de
konuşmalı değil miydi? dediler. “yahut bize bir âyet gelmeli değil miydi!” Bu âyet ile kastettikleri kendi
bozuk akılları, işe yaramaz görüşleri ile teklif ettikleri ve yaratıcıya karşı küstahlık ederek
istedikleri âyetler, yani mucizelerdir. Bu istekleri ile Peygamberlere karşı da
büyüklenmişlerdi. Şu buyruklarda nakledilen istekleri bunlara birer örnektir:“Biz Allah’ı apaçık görmedikçe sana kat’iyyen iman etmeyiz.”(el-Bakara, 2/55); “Kitap ehli senden kendilerine gökten bir kitap indirmeni isterler. Gerçekten onlar Mûsâ’dan daha büyüğünü istemişlerdi de; “Allah’ı bize apaçık göster”
demişlerdi.” (en-Nisa, 4/153); “Ve şöyle dediler: Bu nasıl Peygamberdir ki yemek yer ve pazarlarda dolaşır? Onunla birlikte uyarıcı olmak üzere beraberinde bir melek indirilmeli değil miydi? Yahut O’na bir hazine verilmeli veya mahsullerinden yiyeceği bir bahçesi olmalı değil miydi?”(el-Furkan, 25/7-8); “Dediler ki: Bize yeryüzünden bir pınar fışkırtmadıkça asla sana inanmayacağız...”(el-İsra, 17/90)
İşte zalimlerin, Peygamberlerine karşı takındıkları tutum hep böyle olagelmiştir. Onlar
mucizeleri doğruyu bulmak kastı ile istemiyorlardı, inatta ve işi yokuşa sürmek için
istiyorlardı. Maksatları hakkın açığa kavuşturulması değildi. Çünkü Peygamberler, zaten iman
edecek kimselerin benzerini görmeleri halinde iman edebilecekleri türden mucizeler
getirmişlerdir. İşte bundan dolayı Yüce Allah:“Biz yakîn sahibi olmak isteyenlere âyetleri iyice açıklamışızdır”
diye buyurmaktadır. Yakîn sahibi herkes, Allah’ın göz kamaştırıcı delil ve belgelerini, apaçık
burhanlarını bilip tanımıştır. Bunlarla yakîne ulaşmış ve ondan her türlü şüphe ve tereddüt
uzaklaşmış gitmiştir.
Daha sonra Yüce Allah, Peygamberin gerçeği getirdiğine, bildirdiklerinin doğruluğuna delâlet eden birçok mucizeyi ihtiva eden özlü bir mucizeyi söz konusu ederek şöyle buyurmaktadır:
119. “Şüphe yok ki biz seni Hak ile müjdeleyici ve korkutucu olarak gönderdik.”
İşte bu, O’nun getirmiş olduğu bütün âyetleri (mucize ve belgeleri)
kapsamaktadır. Bu mucizeler de üç hususta toplanır:
Birincisi, bizzat O’nun Peygamber olarak gönderilmesi,
İkincisi, O’nun yaşayışı (sireti), önderliği ve doğru yolu göstermesi,
Üçüncüsü de O’nun getirmiş olduğu Kur’ân ve Sünnet’in bilinmesi. Birinci ve ikinci tür Yüce Allah’ın:“Biz seni... gönderdik.” buyruğu; üçüncüsü de “hak ile” buyruğu çerçevesine girmektedir.
Birinci husus olan peygamber olarak gönderilmesini açıklayalım: Muhammed sallallahu aleyhi ve sellem’in peygamber olarak gönderilmeden önce yeryüzündeki insanların durumu bilinen bir husustur. Putlara, ateşe, haça tapmakta idiler. Dinlerini değiştirmiş bunun sonucunda da küfrün karanlıkları içerisinde kalmışlardı. Bu karanlık -kitap ehlinden oldukça az kalıntılar müstesna- hepsini kapsamıştı. Bu kalıntılar da Peygamberimizin peygamber olarak gönderilmesinden önce tamamen silinip kalkmıştı. Yüce Allah’ın insanları boşuna yaratmadığı, ihmal edip başıboş bırakmayacağı bilinen bir husustur. Çünkü O hakîmdir, alîmdir, kadîrdir, rahîmdir. Kullarına rahmet ve hikmetinin bir gereği olarak Rahman olan Allah’a hiçbir şeyi ortak koşmaksızın bir ve tek olarak ibadet etmeyi emreden bu büyük Peygamberi göndermiştir. Aklı başında bir kişi yalnızca peygamber olarak gönderilmesinden onun doğru söylediğini anlar. Bu, bizzat onun Allah’ın Rasulü olduğuna dair büyük bir belgedir.
İkinci hususa gelince, Peygamber sallallahu aleyhi ve sellem’i tam anlamıyla tanıyan, peygamber olarak gönderilmesinden önceki hayatını, en mükemmel hasletlere sahip olarak yetişmiş olduğunu bilen, bundan sonra da üstün meziyetlerinin ve bakanların gözlerini kamaştıracak yüce ahlâkının daha da arttığını gören, işte bütün bunları bilen ve onun durumunu inceleyen kimse hiç şüphesiz bunların ancak kâmil peygamberlerin ahlâkı olduğunu bilir. Çünkü Yüce Allah sahip olunan nitelikleri, o niteliklerin sahibi olanları tanımaya, doğru ya da yalan söylediklerini tespit etmeye dair büyük bir delil olarak ortaya koymuştur.
Üçüncü husus ise Peygamber sallallahu aleyhi ve sellem’in getirmiş olduğu muazzam Şeriat’ı tanımaktır. Gerçek ve doğru haberleri, güzel emirleri, her türlü çirkini yasaklamayı ve göz kamaştırıcı mucizeleri içeren Kur’ân-ı Kerîm’i yakından bilmektir. İşte düşünülebilecek bütün mucize ve belgeler bu üç tür mucize ve belgenin kapsamına girmektedir.
Yüce Allah’ın “müjdeleyici” buyruğu, “Sana itaat eden kimselere dünya ve âhirette mutluluk müjdesini ver”;
“uyarıcı” ise “Sana isyan eden kimseleri dünya ve âhirette bedbaht olmak ve helâk olmakla uyar”
demektir.
“Sen cehennemliklerden sorumlu değilsin.” Cehennemlik oluşlarından
dolayı sen sorumlu olmayacaksın. Sana düşen yalnızca tebliğ etmektir, hesaba çekmek ise bizim
işimizdir.
In verità, ti abbiamo inviato, o Profeta, con la giusta religione, sulla quale non vi è alcun dubbio, allo scopo di promettere ai fedeli il Paradiso e avvertire i miscredenti della punizione del Fuoco; e ti è stata affidata solo la chiara comunicazione, e Allāh non ti interrogherà sula gente dell'Inferno che non ha creduto in te.
Sesungguhnya Kami telah mengutusmu -wahai Nabi- dengan membawa agama yang benar, yang tidak ada keraguan sedikit pun terhadapnya, agar engkau memberikan kabar gembira tentang surga bagi orang-orang yang beriman dan memperingatkan adanya neraka bagi orang-orang yang kafir. Tugasmu hanyalah menyampaikan agama itu secara nyata dan Allah tidak akan meminta tanggung jawabmu terkait penghuni neraka Jahim yang tidak mau beriman kepadamu.
-Ey Peygamber!- Müminleri cennet ile müjdelemen ve kâfirleri cehennem ile uyarman için, biz, seni üzerinde şüphe olmayan hak din ile gönderdik. Senin apaçık bir şekilde bildirmekten başka bir sorumluluğun yoktur. Allah cehennem ehlinden iman etmeyenler hakkında sana hesap sormayacaktır.
Profeta, te hemos enviado y revelado la verdadera religión, la que no presenta ambigüedades, para que anuncies a los creyentes que ellos heredarán el Paraíso y adviertas a los incrédulos que serán arrojados al Infierno. Tu única obligación es hacer llegar el mensaje a quienes les concierne, de manera clara. Al‑lah no te pedirá cuentas respecto a aquellos que no han creído en ti y serán arrojados al Infierno.
Another error into which they fell was to liken God to man. A human being, for instance, cannot be in two places at the same time, and, in consequence, people think that God is also to be found only in some particular place. But God is everywhere. True, He has prescribed a direction for us to face when we worship, but this is a purely organizational requirement for prayer; it does not mean that God is to be found in only one direction and not in any other. Another outcome of this basic misconception of God’s nature is people’s attributing a son to Him. But only those who have needs beget sons, and God is above all such imperfections and limitations. He is complete in Himself. Such beliefs do not stem from God; man has invented them himself.
Ô Prophète, Nous t’avons envoyé et t’avons révélé la véritable religion qui ne comporte aucune ambigüité afin que tu annonces aux croyants qu’ils hériteront du Paradis et que tu avertisses les mécréants qu’ils seront jetés en Enfer. Tu n’as comme obligation que de faire parvenir cela aux concernés de manière claire et Allah ne te demandera aucun compte concernant ceux qui n’ont pas cru en toi et seront jetés en Enfer.
Allah's statement;
وَلاَ تُسْـَلُ عَنْ أَصْحَـبِ الْجَحِيمِ
(And you will not be asked about the dwellers of the blazing Fire.) means, "We shall not ask you about the disbelief of those who rejected you." Similarly, Allah said,
فَإِنَّمَا عَلَيْكَ الْبَلَـغُ وَعَلَيْنَا الْحِسَابُ
(Your duty is only to convey (the Message) and on Us is the reckoning.) (13:40)
فَذَكِّرْ إِنَّمَآ أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُسَيْطِرٍ
(So remind them (O Muhammad ) ـ you are only one who reminds. You are not a dictator over them.)(88:21-22) and,
نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ وَمَآ أَنتَ عَلَيْهِمْ بِجَبَّارٍ فَذَكِّرْ بِالْقُرْءَانِ مَن يَخَافُ وَعِيدِ
(We know best what they say. And you (O Muhammad ) are not the one to force them (to belief). But warn by the Qur'an; him who fears My threat) (50:45).
There are many other similar Ayat.
The Description of the Prophet in the Tawrah
Imam Ahmad recorded `Ata' bin Yasar saying that he met `Abdullah bin `Amr bin Al-`As and said to him, "Tell me about the description of the Messenger of Allah ﷺ in the Torah." He said, "Yes, by Allah, he is described by the Torah with the same characteristics that he is described with in the Qur'an with: `O Prophet! We have sent you as a witness, a bringer of good news, a warner, and as safe refuge for the unlettered people. You are My servant and Messenger. I have called you the Mutawakkil (who depends and relies on Allah for each and everything). You are not harsh, nor hard, nor obnoxious in the bazaars. He does not reward the evil deed with an evil deed. Rather, he forgives and pardons. Allah will not bring his life to an end, until he straightens the wicked's religion by his hands so that the people proclaim: There is no deity worthy of worship except Allah. By his hands, Allah will open blind eyes, deaf ears and sealed hearts."' This was recorded by Al-Bukhari only.
Mi smo te, o Vjerovjesniče, poslali sa istinitom vjerom u koju nema sumnje, da obraduješ vjernike džennetom i upozoriš nevjernike Vatrom. Tvoje je samo da jasno dostaviš, i Allah te neće pitati o onima koji nisu povjerovali u tebe, o stanovnicima Vatre.
Này hỡi Nabi Muhammad! Quả thật TA đã cử Ngươi đến với tôn giáo chân lý, không có gì phải ngờ vực, để Ngươi báo tin mừng về Thiên Đàng cho những người có đức tin và cảnh báo về Hỏa Ngục cho những kẻ vô đức tin; và Ngươi chỉ là một người truyền đạt lại một cách công khai nên Ngươi sẽ không bị chất vất về việc những kẻ không tin nơi Ngươi khi chúng bị đày trong Hỏa Ngục.
The Prophet was sent with the religion of truth, in which there is no doubt: to bring the good news of Paradise to those who have faith, and to warn disbelievers about the fire of Hell. The Prophet only had to clearly deliver the message: Allah will not ask him about those people in the fire of Hell who did not believe in him.
Tunay na Kami ay nagsugo sa iyo, O Propeta, kalakip ng relihiyong totoo, na walang pag-aalangan hinggil dito, upang magbalita ka nakagagalak sa mga mananampalataya hinggil sa Paraiso at magbabala ka sa mga tagatangging sumampalataya hinggil sa Impiyerno. Walang tungkulin sa iyo kundi ang malinaw na pagpapaabot. Hindi magtatanong sa iyo si Allāh tungkol sa mga hindi sumampalataya sa iyo kabilang sa mga maninirahan sa Impiyerno.
The implication of Verse 118 was that those who persisted in their denial of the Holy Prophet ﷺ did so out of sheer malice and ignorance, and could not be expected to reform themselves. Since he has been sent as the mercy for all the worlds", the thought of their being incorrigible was likely to make him sad on their account. So, in this verse Allah offers him a consolation. He has been sent down to men, bearing the truth and the genuine faith. His function is twofold -- to give glad tidings to those who accept the truth, and warnings of dire punishment to those who deny. Allah assures him that he will not be held responsible or taken to account for those who willingly pursue the way to Hell. All that he is required to do is to keep performing his own function, and not to worry as to who accepts the truth and who does not.
120- Dinlerine uymadıkça ne yahudiler ne de hıristiyanlar asla senden hoşnut olmazlar. De ki:“Allah’ın hidâyeti, işte doğru yol ancak budur.” Andolsun ki sana gelen
bunca ilimden sonra onların heva ve heveslerine uyacak olursan artık Allah’tan yana hiçbir
dostun ve hiçbir yardımcın olmaz.
120. “Dinlerine uymadıkça ne yahudiler ne de hıristiyanlar asla senden hoşnut olmazlar.”
Yüce Allah, Rasulüne yahudilerle hıristiyanların kendisinden hoşnut olmalarının, onların
dinlerine uymadıkça mümkün olmadığını haber vermektedir. Çünkü onlar kabul ettikleri dine davet
ederler ve hidâyetin bu dinde olduğunu iddia ederler. Sen de onlara “De ki:” Benimle gönderilmiş bulunan “Allah’ın hidâyeti, işte doğru yol ancak budur.”
Sizin izlediğiniz yol ise Yüce Allah’ın şu buyruğunun da gösterdiği gibi hevânın tâ kendisidir:
“Andolsun ki sana gelen bunca ilimden sonra onların hevâ ve heveslerine uyacak olursan artık Allah’tan yana hiçbir dostun ve hiçbir yardımcın olmaz.”
İşte bu buyruk yahudi ve hıristiyanların hevâlarına uymayı ve dinlerine has hususlarda onlara
benzemeyi yasaklayan çok önemli bir yasaktır. Hitap her ne kadar Rasulullah sallallahu aleyhi ve
sellem’e ise de onun ümmeti de bunun kapsamına girmektedir. Çünkü asıl muteber olan muhatabın
hususiliği değil, mananın umumiliğidir. Tıpkı asıl muteber olanın nüzûl sebebinin özel oluşu
olmayıp lafzın umumi olması gibi.
Daha sonra Yüce Allah şöyle buyurmaktadır:
Kumakausap si Allāh sa Propeta Niya habang nagtuturo, nagbibigay-babala, at nagsasabi sa kanya: "Hindi malulugod sa iyo ang mga Hudyo ni ang mga Kristiyano hanggang sa umiwan ka sa Islām at sumunod ka sa anumang nasa kanila. Sabihin mo: "Tunay ang Aklat ni Allāh at ang paglilinaw nito ay ang patnubay, sa totoo, hindi ang anumang nasa kanila na kabulaanan." Talagang kung nangyari ang pagsunod sa kanila mula sa iyo o mula sa isa sa mga tagasunod mo matapos na may dumating sa iyo na katotohanang maliwanag, hindi ka makatatagpo mula kay Allāh ng isang pakikipag-adya o isang tulong. Ito ay bahagi ng paglilinaw sa panganib ng pag-iwan sa katotohanan at pakikibagay sa mga alagad ng kabulaanan.
Being anxious to save as many men as possible from misguidance and damnation, the Holy Prophet ﷺ took great pains to convince the deniers, and was specially lenient and gentle with the People of the Book. In this verse, Allah informs him that their denial is not due to lack of convincing arguments and proofs, but is motivated by pride and self-satisfaction, for each of the two groups -- namely, the Jews and the Christians -- believes its own religion to be the only genuine religion, and there is no likelihood of pleasing either of them until and unless the Holy Prophet ﷺ accepts their religion. The religions of the Jews and the Christians, no doubt, were once genuine and had been instituted by Allah. But each had since distorted its religion out of shape; moreover, in sending down Islam as the final Shari'ah, Allah had abrogated all the earlier ones, and hence Islam had by now become the only Shari'ah acceptable to Allah, and in this sense the only genuine and veritable "guidance" possible in this last of all the ages.
It is on account of the present distorted state of the earlier religions, and specially because of their having been abrogated by Divine Commandment that Verse 120 equates them with Ahwa' (the plural of Hawa) -- that is to say, personal desires, or individual opinions and baseless conjectures. Since the deniers are not willing to extricate themselves from their desires and fancies, it is not possible to please them without accepting their opinions -- a thing which a Messenger of Allah can never do. Should they affect a more friendly stance towards the Holy Prophet g , Allah asks him to say to them in plain and simple words that the only guidance worth the name is that which comes from Allah -- and He has already made it clear enough that Islam is now the only form of "guidance" acceptable to Him.
Now, supposing just for the sake of supposing that he should accept their fancies in spite of having received the Truth from Allah through revelation, the verse informs him that in such a case he would find no helper to save him from divine wrath. Other verses of the Holy Qur'an, of course, definitely establish the fact that Allah is pleased and will always remain pleased with the Holy Prophet ﷺ ، and thus he can never be the object of divine wrath. Since divine wrath necessarily follows upon the acceptance of baseless fancies, it is logically impossible for him to follow the opinions of the Jews and the Christians, as divine pleasure and divine wrath cannot be combined with each other. On the other hand, they can never be pleased with him unless he follows their wishes. Consequently, one cannot expect from them any change of heart. Hence, the purport of Verse 120 is to advise the Holy Prophet not to worry too much about them.32
32. Let us add that the warning is apparently addressed to the Holy Prophet ﷺ ، but is really intended for deniers, the purpose being to make them realize the dire consequences of their vanity. In fact, divine wrath is already visible, for the warning has been administered to them, not directly but obliquely, which shows the contempt in which Allah holds them -- Translator ]
Allah addresses and warns His Prophet, telling him that the Jews and the Christians will never be happy with him unless he leaves Islam and follows what they do; and that if he, or one of his followers, were to do such a thing, after the clear truth has come to them, they would not find protection or help from Allah. This makes clear the seriousness of leaving the truth and of following people of falsehood.
Allah s’adresse à Son Prophète en l’orientant et en l’avertissant. Il lui dit: Les juifs et les chrétiens ne seront pas satisfaits de toi tant que tu ne délaisseras pas l’Islam et que tu deviennes un adepte de leur religion. Si ce changement de religion provenait de ta part ou de l’un de tes disciples après que la vérité claire t’ait été révélée, tu ne trouveras auprès d’Allah plus aucun secours ni aucune aide. Cet avertissement a pour but de souligner combien le délaissement de la vérité et l’acoquinement avec les adeptes du faux, est grave.
"Orang-orang Yahudi dan Nasrani tidak akan senang kepa-damu hingga kamu mengikuti agama mereka.
Katakanlah, 'Se-sungguhnya petunjuk Allah itulah petunjuk (yang benar).'
Dan sungguh jika kamu mengikuti hawa nafsu mereka setelah pengeta-huan datang kepadamu, maka
Allah tidak lagi menjadi pelindung dan penolong bagimu." (Al-Baqarah: 120).
(120) Allah تعالى mengabarkan kepada RasulNya bahwasa-nya orang-orang
Yahudi dan Nasrani tidak akan rela kepadamu hingga kamu mengikuti agama mereka, karena mereka
adalah penyeru-penyeru kepada agama yang mereka anut yang mereka anggap sebagai petunjuk, maka
katakanlah kepada mereka, ﴾ إِنَّ هُدَى ٱللَّهِ ﴿ "Sesungguhnya petunjuk Allah" yang kamu (Muhammad) diutus dengannya, ﴾ هُوَ ٱلۡهُدَىٰۗ ﴿ "itulah petunjuk (yang benar)," sedangkan apa yang kalian anut hanyalah hawa nafsu belaka, dengan dalil Firman Allah تعالى, ﴾
وَلَئِنِ ٱتَّبَعۡتَ أَهۡوَآءَهُم بَعۡدَ ٱلَّذِي جَآءَكَ مِنَ ٱلۡعِلۡمِ مَا لَكَ مِنَ ٱللَّهِ
مِن وَلِيّٖ وَلَا نَصِيرٍ ﴿ "Dan sungguh jika kamu mengikuti hawa nafsu mereka setelah
pengetahuan datang kepadamu, maka Allah tidak lagi menjadi pelindung dan penolong bagimu."
Dalam ayat ini ada sebuah larangan yang keras untuk meng-ikuti hawa nafsu orang-orang Yahudi dan
Nasrani dan larangan menyerupai mereka dalam perkara yang menjadi kekhususan agama mereka.
Perkataan ini walaupun ditujukan kepada Rasulullah ﷺ, namun umat beliau juga termasuk di
dalamnya, karena yang dijadi-kan pedoman adalah keumuman lafazh, bukan kekhususan sebab-nya.
Kemudian Allah berfirman,
Al‑lah se dirige a Su Profeta orientándolo con esta advertencia. Le dice: Los judíos y los cristianos no estarán totalmente satisfechos contigo hasta que tú renuncies al Islam y te vuelvas adepto a su religión. Si este cambio de religión ocurriera de tu parte o de parte de uno de tus discípulos luego de que la verdad te fue claramente revelada, no encontrarás en Al‑lah ayuda ni amparo alguno. Esta advertencia tiene por finalidad subrayar la gravedad de renunciar a la verdad buscando algún beneficio de los adeptos de la falsedad.
Allah memperingatkan kepada Nabi-Nya seraya berfirman, “Orang-orang Yahudi dan Nasrani tidak akan puas sampai engkau meninggalkan agama Islam dan mengikuti agama mereka. Katakanlah, 'Sesungguhnya Kitab Allah dan penjelasan wahyu-Nya ialah petunjuk yang sebenarnya, bukan ajaran kebatilan yang mereka yakini.' Namun, jika kamu atau siapa saja di antara pengikutmu mengikuti ajaran mereka setelah kebenaran nyata datang kepadamu, maka engkau tidak akan mendapatkan pembelaan maupun pertolongan dari Allah."
Ini termasuk penjelasan tentang bahaya meninggalkan kebenaran dan berteman dengan para pengusung kebatilan.
Allāh si rivolge al Suo Profeta (ﷺ), guidandolo e avvertendolo, dicendogli: "Né gli Ebrei né i Nazareni saranno soddisfatti di te finché non abbandonerai l'Islām, e seguirai ciò che loro seguono ". Dì loro: che il chiaro Libro di Allah (il Corano) è la vera guida, non ciò che seguiti di falsità, e se tu o i tuoi seguaci dopo ciò che ti è stato rivelato di chiara verità, li seguisse, non troverai da Allāh aiuto o sostegno. E questa un avvertimento dal pericolo se dovesse lasciare la retta via e seguire le persone della perdizione.
Uzvišeni se Allah obraća Svom Vjerovjesniku, usmjeravajući ga i upozoravajući: "Jevreji i kršćani neće biti zadovoljni tobom sve dok ne ostaviš islam i dok ne postaneš sljedbenik onoga na čemu su oni. Reci: Doista je Allahova Knjiga istinita, a ne laž koju oni slijede. Ali, ako se to desi tebi ili nekom od tvojih sljedbenika, nakon jasne istine koja ti je došla, niko te od Allaha ne bi mogao zaštiti niti bi ti mogao pomoći." Ovaj ajet dovoljan je kao pokazatelj opasnosti ostavljanja istine i oponašanja sljedbenika zablude.
Allah phán bảo vị Nabi của Ngài - Muhammad - với lời cảnh báo: Cả người Do Thái và người Thiên Chúa sẽ không bao giờ hài lòng với Ngươi cho tới khi nào Ngươi từ bỏ Islam và đi theo những gì chúng đang có. Ngươi hãy nói: Thực ra Kinh Qur'an của Allah và sự trình bày của Ngài mới là chân lý chứ không phải những điều giả tạo mà các ngươi đang theo. Nếu Ngươi hoặc những ai đi theo Ngươi từ bỏ Islam để theo chúng sau khi sự thật rõ ràng đã đến với Ngươi thì chắc chắn Ngươi và những tên đó sẽ không bao giờ tìm thấy sự cứu giúp và hỗ trợ của Allah. Đây là sự cảnh báo về mối hiểm hoạ của việc từ bỏ chân lý để đến với điều sai trái và ngụy tạo.
وَلَن تَرْضَى عَنكَ الْيَهُودُ وَلاَ النَّصَـرَى حَتَّى تَتَّبِعَ مِلَّتَهُمْ
(Never will the Jews nor the Christians be pleased with you (O Muhammad ) till you follow their religion.) meaning, `The Jews and the Christians will never be happy with you, O Muhammad! Therefore, do not seek what pleases or appeases them, and stick to what pleases Allah by calling them to the truth that Allah sent you with.' Allah's statement,
قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَى
(Say: "Verily, the guidance of Allah (i.e. Islamic Monotheism) that is the (only) guidance") emeans, `Say, O Muhammad , the guidance of Allah that He sent me with is the true guidance, meaning the straight, perfect and comprehensive religion."' Qatadah said that Allah's statement,
قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَى
(Say: "Verily, the guidance of Allah (i.e. Islamic Monotheism) that is the (only) guidance) is, "A true argument that Allah taught Muhammad and his Companions and which they used against the people of misguidance." Qatadah said, "We were told that the Messenger of Allah ﷺ used to say,
«لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي يُقَاتِلُونَ عَلَى الْحَقِّ ظَاهِرِينَ، لَا يَضُرُّهُمْ مَنْ خَالَفَهُمْ حَتَّى يَأْتِيَ أَمْرُ الله»
(There will always be a group of my Ummah fighting upon the truth, having the upper hand, not harmed by their opponents, until the decree of Allah (the Last Hour) comes.)
This Hadith was collected in the Sahih and narrated from `Abdullah bin `Amr.
وَلَئِنِ اتَّبَعْتَ أَهْوَآءَهُم بَعْدَ الَّذِي جَآءَكَ مِنَ الْعِلْمِ مَا لَكَ مِنَ اللَّهِ مِن وَلِيٍّ وَلاَ نَصِيرٍ
(And if you (O Muhammad ) were to follow their (Jews and Christians) desires after what you have received of Knowledge (i.e. the Qur'an), then you would have against Allah neither any Wali (protector or guardian) nor any helper.)
This Ayah carries a stern warning for the Muslim Ummah against imitating the ways and methods of the Jews and Christians, after they have acquired knowledge of the Qur'an and Sunnah, may Allah grant us refuge from this behavior. Although the speech in this Ayah was directed at the Messenger , the ruling of which applies to his entire Ummah.
The Meaning of Correct Tilawah
Allah said,
الَّذِينَ آتَيْنَـهُمُ الْكِتَـبَ يَتْلُونَهُ حَقَّ تِلاَوَتِهِ
(Those to whom We gave the Book. Yatlunahu Haqqan Tilawatih.)
`Abdur-Razzaq said from Ma`mar, from Qatadah, "They are the Jews and Christians." This is the opinion of `Abdur-Rahman bin Zayd bin Aslam, and it was also chosen by Ibn Jarir. Sa`id reported from Qatadah, "They are the Companions of the Messenger of Allah ﷺ." Abu Al-`Aliyah said that Ibn Mas`ud said, "By He in Whose Hand is my soul! The right Tilawah is allowing what it makes lawful, prohibiting what it makes unlawful, reciting it as it was revealed by Allah, not changing the words from their places, and not interpreting it with other than its actual interpretation." As-Suddi reported from Abu Malik from Ibn `Abbas who said about this Ayah (2:121): "They make lawful what it allows and they prohibit what it makes unlawful, and they do not alter its wordings." `Umar bin Al-Khattab said, "They are those who when they recite an Ayah that mentions mercy, they ask Allah for it, and when they recite an Ayah that mentions torment, they seek refuge with Allah from it." This meaning was attributed to the Prophet , for when he used to recite an Ayah of mercy, he invoked Allah for mercy, and when he recited an Ayah of torment, he sought refuge from it with Allah.
Allah's statement,
أُوْلَـئِكَ يُؤْمِنُونَ بِهِ
(they are the ones who believe therein)
explains the Ayah,
الَّذِينَ آتَيْنَـهُمُ الْكِتَـبَ يَتْلُونَهُ حَقَّ تِلاَوَتِهِ
(Those to whom We gave the Book. Yatlunahu Haqqa Tilawatihi).
These Ayat mean, "Those among the People of the Book who perfectly adhered to the Books that were revealed to the previous Prophets, will believe in what I have sent you with, O Muhammad!" Allah said in another Ayah,
وَلَوْ أَنَّهُمْ أَقَامُواْ التَّوْرَاةَ وَالإِنجِيلَ وَمَآ أُنزِلَ إِلَيهِمْ مِّن رَّبِّهِمْ لاّكَلُواْ مِن فَوْقِهِمْ وَمِن تَحْتِ أَرْجُلِهِم
(And if only they had acted according to the Tawrah, the Injil, and what has (now) been sent down to them from their Lord (the Qur'an), they would surely, have gotten provision from above them and from underneath their feet.) (5:66). The Ayah,
قُلْ يَـأَهْلَ الْكِتَـبِ لَسْتُمْ عَلَى شَىْءٍ حَتَّى تُقِيمُواْ التَّوْرَاةَ وَالإِنجِيلَ وَمَآ أُنزِلَ إِلَيْكُمْ مِّن رَّبِّكُمْ
(Say (O Muhammad ) "O People of the Scripture (Jews and Christians)! You have nothing (as regards guidance) till you act according to the Tawrah, the Injil, and what has (now) been sent down to you from your Lord (the Qur'an).") means, "If you adhere to the Torah and the Gospel in the correct manner, believe in them as you should, and believe in the news they carry about Muhammad's ﷺ prophethood, his description and the command to follow, aid and support him, then this will direct you to adhere to truth and righteousness in this life and the Hereafter." In another Ayah, Allah said,
الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِىَّ الأُمِّىَّ الَّذِى يَجِدُونَهُ مَكْتُوبًا عِندَهُمْ فِى التَّوْرَاةِ وَالإِنجِيلِ
(Those who follow the Messenger, the Prophet who can neither read nor write (i.e. Muhammad ) whom they find written with them in the Tawrah and the Injil.) (7:157) and,
قُلْ ءَامِنُواْ بِهِ أَوْ لاَ تُؤْمِنُواْ إِنَّ الَّذِينَ أُوتُواْ الْعِلْمَ مِن قَبْلِهِ إِذَا يُتْلَى عَلَيْهِمْ يَخِرُّونَ لِلاٌّذْقَانِ سُجَّدًا - وَيَقُولُونَ سُبْحَانَ رَبِّنَآ إِن كَانَ وَعْدُ رَبِّنَا لَمَفْعُولاً
(Say (O Muhammad to them): "Believe in it (the Qur'an) or do not believe (in it). Verily, those who were given knowledge before it, when it is recited to them, fall down on their faces in humble prostration. And they say: "Glory be to our Lord! Truly, the promise of our Lord must be fulfilled.") (17:107-108).
These Ayat indicate that what Allah promised for Muhammad ﷺ will certainly occur. Allah also said,
الَّذِينَ ءَاتَيْنَـهُمُ الْكِتَـبَ مِن قَبْلِهِ هُم بِهِ يُؤْمِنُونَ - وَإِذَا يُتْلَى عَلَيْهِمْ قَالُواْ ءَامَنَّا بِهِ إِنَّهُ الْحَقُّ مِن رَّبِّنَآ إنَّا كُنَّا مِن قَبْلِهِ مُسْلِمِينَ - أُوْلَـئِكَ يُؤْتُونَ أَجْرَهُم مَّرَّتَيْنِ بِمَا صَبَرُواْ وَيَدْرَؤُنَ بِالْحَسَنَةِ السَّيِّئَةَ وَمِمَّا رَزَقْنَـهُمْ يُنفِقُونَ
(Those to whom We gave the Scripture (i. e. the Tawrah and the Injil) before it, they believe in it (the Qur'an). And when it is recited to them, they say: "We believe in it. Verily, it is the truth from our Lord. Indeed even before it we have been from those who submit themselves to Allah in Islam as Muslims. These will be given their reward twice over, because they are patient, and repel evil with good, and spend (in charity) out of what We have provided them.) (28:52-54) and,
وَقُلْ لِّلَّذِينَ أُوتُواْ الْكِتَـبَ وَالاٍّمِّيِّينَ ءَأَسْلَمْتُمْ فَإِنْ أَسْلَمُواْ فَقَدِ اهْتَدَواْ وَّإِن تَوَلَّوْاْ فَإِنَّمَا عَلَيْكَ الْبَلَـغُ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ
(And say to those who were given the Scripture (Jews and Christians) and to those who are illiterates (Arab pagans): "Do you (also) submit yourselves (to Allah in Islam)" If they do, they are rightly guided; but if they turn away, your duty is only to convey the Message; and Allah is the Seer of (His) servants) (3:20).
Allah said,
وَمن يَكْفُرْ بِهِ فَأُوْلَـئِكَ هُمُ الْخَـسِرُونَ
(And whoever disbelieves in it (the Qur'an), those are they who are the losers), just as He said in another Ayah,
وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ
(But those of the sects (Jews, Christians and all the other non-Muslim nations) that reject it (the Qur'an), the Fire will be their promised meeting place) (11:17).
As recorded in the Sahih, the Prophet said,
«وَالَّذِي نَفْسِي بِيَدِهِ لَا يَسْمَعُ بِي أَحَدٌ مِنْ هذِهِ الْأُمَّةِ يَهُودِيٌّ وَلَا نَصْرَانِيٌّ ثُمَّ لَا يُؤْمِنُ بِي إِلَّا دَخَلَ النَّار»
(By He in Whose Hand is my soul! There is no member of this Ummah (mankind and Jinns), Jew or a Christian, who hears of me, yet does not believe in me, but will enter the Fire.)
Allah peygamberine hitap ederek, onu uyararak şöyle demiştir: İslamı terk edene ve onların üzerinde olduğu yola tabi olana kadar Yahudiler de Hristiyanlar da senden razı olmayacaktır. Deki şüphesiz Allah'ın kitabı ve beyanı hak olan hidayettir, onların üzerindeki batıl değil. Şayet apaçık hak geldikten sonra senden ve sana tabi olan bir kimseden onlara tabi olma hasıl olursa, Allah'tan bir destek ve yardım bulamayacaksın. Bu tehdit, hakkı terk etmenin ve batıl ehlinin yanında olmanın tehlikesini açıklama kabilindendir.
Kur'an-ı Kerim, kendilerine indirilmiş, yakınlarında olan kitaplarla amel eden ve hakkıyla o kitaplara tabi olan kitap ehlinden bazı topluluklardan bahsetmektedir. Bu kimseler bu kitaplarda Muhammed -sallallahu aleyhi ve sellem-'in doğruluğuna işaret eden deliller bulmuşlardır. Bundan dolayı ona iman etmekte çabuk davranmışlardır. Bir diğer topluluk ise küfrü üzerinde ısrarcı olmuş ve hüsranı hak etmiştir.
All those whom God has sent to preach truth on earth have been confronted with the same kind of reaction. ‘If you are God’s envoy,’ people say to them, ‘Why are you not blessed with great worldly treasures?’ Such people themselves can think only in worldly terms, so they expect God’s messenger to come up to their materialistic standards. They cannot conceive of someone being God’s messenger who is not endowed with worldly grandeur. This is the reason the prophets of God have had to face opposition throughout the ages. How, people think, could a great God, whose kingdom encompasses everything, starting with the earth and going to the furthest expanse of the heavens, have chosen such an ordinary person as His messenger? The signs of God were reflected in the lives and teachings of His prophets; indeed, the prophets’ words and deeds, based as they were on truth, were manifestations of God’s signs. But people could not see such signs because they were too materialistic in their thinking. Their minds were moulded in such a manner that they acknowledged only tangible, visible signs of greatness; the invisible, but intensely meaningful signs that God gave His prophets meant nothing to them. When the preacher comes armed with forceful arguments based on truth, his hearers fail to comprehend them because of their negative mindset. In ancient times the Jews and Christians had been the bearers of divinely revealed religion on earth. When they went into decline, however, their religion was reduced to a set of ethnic customs: piety lay in belonging to their community and impiety in being apart from it. Their sole criterion for judging between truth and falsehood was the individual’s relation to his own community. This sectarian attitude prevented them from accepting genuine unadulterated religion when it was presented to them. True religion can be accepted only by those who are alive to their own true, human natures unlike those who, having suppressed their own true natures, have forsaken natural religion for artificial dogmas.
Le Coran parle d’une fraction des Gens du Livre qui mettent en pratique les livres révélés qu’ils détiennent et s’y conforment véritablement. Ceux-là trouvent dans ces livres des signes qui prouvent la véracité du Prophète Muħammad et c’est la raison pour laquelle ils s’empressent de croire en lui. Il existe également une autre fraction qui persiste dans sa mécréance et ceux-là vont droit vers la perdition.
Verse 120 dealt with the hopeless condition of the opponents of Islam among the People of the Book. Now, the present verse turns, in the usual manner of the Holy Qur'an, to the other aspect, and speaks of those Jews and Christians who were honest and just, and, having recognised the truth, affirmed the Holy Prophet ﷺ and accepted Islam.
The verse tells us how it has been possible for these men to effect a radical change in themselves. Allah has given a Book to the Christians as well as to the Jews. But, unlike most of their co-religionists, these men have been reading the Book "observing the rights of its recitation."
That is to say, they have distorted neither the words nor the meanings, nor have they tried to misinterpret or conceal the prophecies about the coming of the Holy Prophet ﷺ . In other words, they have used their intellect in trying to understand the meanings, and their will in accepting the truth and in following it. It is they who acknowledge the Holy Qur'an, and have faith in it. In doing so, they are actually affirming their own Books too and acting upon them insofar as their Books explicitly foretell the coming of the Last Prophet and of the last Book of Allah. As for those who persist in their denial, they are bound to suffer the greatest loss, for they have refused to believe in the Last Revelation, and have, in fact, not shown much of a belief in their own Books, and not followed the guidance provided by them in this matter. 33
33. The commentary we have here is based on a report from the blessed Companion Ibn ` Abbas ؓ ، according to whom this verse was revealed on the occasion of the arrival of forty Christians from Abyssinia who had accepted Islam. But other commentators believe that "those to whom We have given the Book" are the blessed Companions, and "the Book" is the Holy Qur'an. As for reading the Book "observing the rights of its recitation", it means enunciating each word correctly and clearly, and keeping the fear and love of Allah present in one's heart while reading, and also the resolve to follow divine guid-nce and to obey divine commandments. The blessed second Khalifah ` Umar ؓ has said that reading the Holy Qur'an "observing the rights of its recitation" requires that when one comes to a description of Paradise, one should pray to Allah for granting one this abode, and when one finds a description of Hell, one should seek Allah's protection from it. (Ibn Abi Hatim)
Kinh Qur'an phán rằng nhóm người dân Kinh Sách chịu làm theo những gì được ban xuống trong các Kinh Sách và họ đi theo đúng với lẽ đi theo thì chắc chắn họ sẽ tìm thấy trong các Kinh Sách đó những bằng chứng rõ rệt về sự trung thực của Nabi Muhammad và chắc chắn họ sẽ nhanh chóng có đức tin nơi Người; còn một nhóm khác cứ ngoan cố ở lại trên sự vô đức tin thì họ là những kẻ thua thiệt và thất bại.
Plemeniti Kur'an govori o skupini sljedbenika Knjige koji rade po onome što se nalazi u objavljenim Knjigama i istinski ga primjenjuju. Ovakvi u svojim Knjigama nalaze znakove koji ukazuju na istinitost poslanika Muhammeda, sallallahu alejhi ve sellem, i zato su odmah povjerovali u njega. S druge strane, ima skupina koja je ustrajna na nevjerstvu, i takvi su pravi gubitnici.
The Qur’ān mentions a group from the People of the Scripture who know the revealed texts they have been given and follow them properly. They find in these scriptures signs pointing to the truth of the Prophet Muhammad (peace be upon him); and because of this they immediately have faith in him. Another group sticks to its disbelief, and for them is loss.
Nagsasalita ang Marangal na Qur'ān tungkol sa isang pangkat kabilang sa mga May Kasulatan, na gumagawa ayon sa nasa mga kamay nila na mga kasulatang ibinaba at sumusunod sa mga ito nang totoong pagsunod sa mga ito. Ang mga taong ito ay nakatatagpo sa mga kasulatang ito ng mga palatandaang nagpapatunay sa katapatan ni Propeta Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan. Dahil dito, nagmadali sila sa pagsampalataya sa kanya. May iba pang pangkat na nagpumilit naman sa kawalang-pananampalataya nito kaya ukol dito ang pagkalugi.
"Orang-orang yang telah Kami berikan al-Kitab kepadanya, mereka membacanya dengan bacaan yang
sebenarnya, mereka itu beriman kepadanya. Dan barangsiapa yang ingkar kepadanya, maka mereka
itulah orang-orang yang rugi. Hai Bani Israil, ingat-lah akan nikmatKu yang telah Aku
anugerahkan kepadamu dan Aku telah melebihkan kamu atas segala umat. Dan takutlah kamu kepada
suatu hari yang pada waktu itu seseorang tidak dapat menggantikan orang lain sedikit pun dan
tidak akan diterima suatu tebusan dari padanya, dan tidak akan bermanfaat suatu syafa'at pun
kepadanya, dan tidak (pula) mereka akan ditolong." (Al-Baqarah: 121-123).
(121) Allah تعالى mengabarkan bahwasanya orang yang telah Dia berikan
Kitab dan dikaruniai dengannya karunia yang mutlak, mereka itu ﴾ يَتۡلُونَهُۥ حَقَّ
تِلَاوَتِهِۦٓ ﴿ "membacanya dengan bacaan yang sebenar-nya," maksudnya mereka mengikutinya dengan sebenar-benar ketaatan. Kata تِلَاوَةٌ (di sini) bermakna mengikuti (اَلْاِتِّبَاعُ). Mereka menghalalkan yang halalnya dan mengharamkan yang haramnya, mereka melaksanakan ayat yang jelas (muhkam) dan beriman kepada ayat yang tidak jelas (mutasyabih). Itulah orang-orang yang bahagia di antara ahli Kitab yang mengetahui nikmat-nikmat Allah dan mereka mensyukurinya, mereka beriman kepada setiap Rasul dan mereka tidak membeda-bedakan salah seorang pun di antara mereka, maka mereka itulah orang-orang yang beriman secara benar, yang bukan dari orang yang berkata, "Kami beriman kepada Taurat yang diturunkan kepada kami namun kami ingkar terhadap al-Qur`an yang datang setelahnya." Oleh karena itu, Allah me-ngancam mereka dalam FirmanNya, ﴾
وَمَن يَكۡفُرۡ بِهِۦ فَأُوْلَٰٓئِكَ هُمُ ٱلۡخَٰسِرُونَ ﴿ "Dan barangsiapa yang ingkar kepadanya,
maka mereka itulah orang-orang yang rugi."
(122-123) Tafsir ayat telah dijelaskan di atas.
Il Generoso Corano parla di un gruppo di persone della gente del Libro che seguono i libri rivelati che hanno tra le loro mani, e li seguono assiduamente; costoro trovano in questi libri segni che testimoniano la sincerità del Profeta Muħammed ﴾Pace e benedizione di Allāh su di luiﷺ﴿, e costoro si sono affrettati a credere in lui; mentre un'altra fazione ha perseverato nella miscredenza: Costoro sono in perdizione.
El Corán habla de una fracción de la Gente del Libro que pone en práctica los libros revelados que posee y se ajusta a ellos verdaderamente. Ellos encuentran en estos libros signos que prueban la veracidad del profeta Mujámmad r y por esta razón se disponen a creer en él. Existe también otra fracción que persiste en su negación, y ellos serán los perdedores.
121- Kendilerine Kitab’ı verdiğimiz kimseler onu tilâvet eder (hakkını vererek okurlar).
İşte bunlar ona iman ederler. Her kim de onu inkâr ederse, işte onlar zarara uğrayanların tâ
kendileridir.
122- Ey İsrailoğulları! Size ihsan ettiğim nimetimi ve vaktiyle sizi âlemlere üstün kıldığımı
hatırlayın.
123- Kimsenin kimseye hiçbir fayda sağlayamayacağı, kimseden fidyenin kabul edilmeyeceği ve
hiçbir şekilde şefaatin fayda vermeyeceği bir günden de sakının. O gün onlara yardım da edilmez.
121. Yüce Allah, kendilerine kitap verip bu yolla mutlak nimete mazhar kıldığı kimselerin bir özelliğini şöyle bildirmektedir:“onu tilâvet eder (hakkını vererek okurlar)”
Yani ona hakkıyla uyarlar. Kitab’ın tilaveti, Kitab’a tâbî olmak, helâlini helâl, haramını haram
bilmek, muhkemi ile amel etmek, müteşabihine iman etmek demektir. İşte kitap ehli arasından bu
şekilde hareket edenler bahtiyar ve mutlu kimselerdir. Bunlar Allah’ın, üzerlerindeki nimetini
gereği gibi bilip tanımış, O’na şükretmiş ve bütün Peygamberlere iman etmiş kimselerdir.
Peygamberlerin birini diğerinden ayırmazlar. İşte gerçek mü’min olanlar bunlardır. Yoksa aralarından:“Bize indirilene iman ederiz”
deyip “ondan ötesini inkar eden”(el-Bakara, 2/91) kimseler değildir. İşte bundan dolayı Yüce Allah böylelerini:“Her kim de onu inkâr ederse, işte onlar zarara uğrayanların tâ kendileridir”
buyruğu ile tehdit etmektedir.
122-123. Bu iki âyetin tefsiri daha önce (el-Bakara, 2/47-48. âyetlerde)
geçmişti.
Al-Qur`ān al-Karīm berbicara tentang sebagian Ahli Kitab yang mengetahui isi kandungan kitab-kitab suci yang diturunkan kepada mereka serta mengikuti ajarannya dengan sungguh-sungguh, bahwa mereka itu menemukan tanda-tanda di dalam kitab suci tersebut yang menunjukkan kebenaran Nabi Muhammad -ṣallallāhu 'alaihi wa sallam-. Oleh karena itulah, mereka bergegas menyatakan iman kepadanya, sedangkan sebagian Ahli Kitab lainnya bersikeras untuk mempertahankan kekafiran sehingga mereka menjadi orang-orang yang merugi.
Hijos de Israel, recuerden los beneficios terrenales y religiosos con los que los gratifiqué y recuerden cuánto los he favorecido en comparación con los otros pueblos de su época, entregándoles la profecía y el reinado.
Ô Enfants d’Israël, rappelez-vous les bienfaits religieux et terrestres dont Je vous ai gratifiés et rappelez-vous combien Je vous ai favorisés par rapport aux peuples de votre époque, en vous accordant la Prophétie et la royauté.
O figli d'Israīl, ricordate le Mie grazie, religiose e mondane, che vi ho concesso; e ricordate che vi ho preferito ai popoli del vostro tempo, tramite la profezia ed il potere.
O potomci Israilovi, sjetite se Mojih vjerskih i dunjalučkih blagodati prema vama, i sjetite se toga što sam vas uzdigao nad vašim savremenicima dajući vam vjerovjesništvo i vlast.
Hỡi dân chúng Isra-el! Các ngươi hãy nhớ lại các Ân Huệ mà Allah đã ban cho các ngươi cũng như những gì mà Ngài đã ưu đãi các ngươi hơn hẳn những nhóm người khác trong nhân loại từ sứ mạng Nabi, vương quyền và những ưu đãi đặc biệt khác.
We mentioned a similar Ayah at the beginning of this Surah, and it is mentioned here to emphisize the importance of following the Ummi Prophet and Messenger, who is described for the People of the Scriptures in their Books by his characteristics, name, the good news about him and the description of his Ummah. Allah warned them against concealing this information, which is among the favors that Allah granted them. Allah also commanded them to remember their daily life and their religious affairs and how He blessed them. They should not envy their cousins, the Arabs, for what Allah has given them, the Final Messenger of Allah ﷺ being an Arab. Envy should not incite them to oppose or deny the Prophet or refrain from following him, may Allah's peace and blessings be upon him until the Day of Judgment.
Ey İsrailoğulları! Size vermiş olduğum dini ve dünyevi nimetlerimi hatırlayın. Zamanınızda yaşayan muasırlarınıza karşı sizi peygamberlik ve hükümdarlıkla üstün tuttuğumu hatırlayın.
Wahai Bani Israil! Ingatlah nikmat-Ku -baik yang berkenaan dengan masalah agama maupun duniawi- yang telah Aku berikan kepada kalian dan ingatlah bahwa Aku telah memberikan kelebihan kepada kalian atas orang lain yang hidup di zaman kalian dalam bentuk kenabian dan kerajaan.
O mga anak ni Israel, alalahanin ninyo ang biyaya Kong panrelihiyon at pangmundo na ibiniyaya Ko sa inyo at alalahanin ninyo na Ako ay nagtangi sa inyo higit sa mga tao ng panahon ninyo sa pagkapropeta at paghahari.
A large section of this Sarah, ending with the previous verse, has been dealing with different aspects of the conduct of the Israelites (that is, the Jews) in the course of their history. This account had begun with the statement which has been repeated at the end in these two verses. The statement is of a general and principal kind, and the verses which come in between the beginning and the end are, so to say, a detailed demonstration of the statement. On the one hand, it encourages the Israelites to come back to the Straight Path by reminding them of the blessings which Allah has bestowed on them; on the other hand, it warns them of the consequences of their lapses by depicting the Day of Judgment. The purpose of repeating the statement at the end of the discussion is to make the two ideas sink deep into their minds. For, what is aimed at in a discussion is the affirmation of certain basic and general principles -- being succinct, they are easily kept alive in the mind, and, being comprehensive and readily applicable to particular situations, they make it easy for one to remember the details too. In the art of writing and speaking, it is considered to be one of the most effective means of carrying conviction that, before starting on a long analytical discussion of a subject, one should define the basic ideas very briefly and clearly which are always helpful in comprehending the details and the particularities, and that, in concluding the argument, one should repeat these ideas by way of a summary. The repetition of the introductory statement here is of this very nature.
O Israelites, remember the blessings, sacred and worldly, which I gave to you, and remember that I favoured you over those of your time with prophethood and authority.
Maglagay kayo sa pagitan ninyo at ng pagdurusa sa Araw ng Pagkabuhay ng isang pananggalang sa pamamagitan ng pagsunod sa mga ipinag-uutos ni Allāh at pag-iwas sa mga sinasaway Niya sapagkat tunay na sa araw na iyon ay hindi makapagdudulot – sa araw na iyon – ang isang kaluluwa para sa isang kaluluwa ng anuman, ni tatanggap mula rito sa araw na iyon ng alinmang pagtutubos maging gaano man kabigat ito, ni magpapakinabang dito sa araw na iyon ang isang pamamagitan mula sa isa pa maging gaano man kataas ang kalagayan niyon. Wala itong isang mapag-adyang mag-aadya rito, bukod pa kay Allāh.
Allah'ın emirlerine ittiba ederek ve yasaklarından kaçınarak kendiniz ile kıyamet günü azabı arasında korunak edinin. Çünkü -o günde- kimse kimseye fayda sağlayamayacak, ne kadar çok olursa olsun ondan fidye kabul edilmeyecek, makamı ne kadar yüksek olursa olsun o gün kimseye şefaati fayda vermeyecek, Allah'tan başka yardım edecek hiçbir yardımcı olmayacaktır.
Prémunissez-vous contre le châtiment du Jour de la Résurrection en obéissant aux ordres d’Allah et en vous abstenant de commettre Ses interdits car aucune âme ne sera utile à une autre ce jour-là et aucune compensation ni intercession ne sera acceptée, et ce quelle que soit le rang qu’ait l’intercesseur. Il n’y aura ce jour-là aucun autre secoureur qu’Allah.
Protect yourself from the torment of the Day of Return by following the instructions of Allah and keeping away from what He has prohibited, because on that day no soul will be able to help another soul in any way; no ransom will be accepted for it, no matter how great; and no one pleading on its behalf will benefit it, no matter how high their position. On that day, a soul will have no helper other than Allah.
Protéjanse contra el castigo del Día de la Resurrección obedeciendo las órdenes de Al‑lah y absteniéndose de infringir Sus prohibiciones, ya que ese día ningún alma le será útil a otra y no se aceptará compensación ni intercesión alguna, cualquiera sea la jerarquía del intercesor. Nadie más que Al‑lah brindará socorro ese día.
E stabilite una barriera tra voi e l'agonia del giorno della Resurrezione, seguendo gli ordini di Allāh e rispettando i Suoi divieti. In verità, in quel giorno, nessuna anima potrà intercedere per un'altra anima, e non verrà accettato alcun riscatto di qualsiasi valore, né si potrà beneficiare dell'intercessione di nessuno, indipendentemente dal rango dell'intercessore, e non vi sarà alcun sostenitore ceh potrà sostenerli all'infuori di Allāh.
Buatlah pelindung antara diri kalian dan siksa hari kiamat dengan cara mengikuti perintah-perintah Allah dan menjauhi larangan-larangan-Nya karena -pada hari itu- seseorang tidak dapat membantu orang lain sedikit pun, tebusan sebesar apa pun tidak akan diterima, syafaat dari siapa pun yang memiliki kedudukan setinggi apa pun juga tidak ada gunanya, dan tidak ada yang dapat menolongnya selain Allah.
Các ngươi hãy đặt giữa các ngươi và sự trừng phạt của Ngày Phán Xét một vách chắn phòng ngừa qua việc đi theo các mệnh lệnh của Allah và tránh những điều ngắn cấm của Ngài, bởi quả thật vào Ngày hôm đó, không ai có thể giúp ích được cho ai, và cũng không có sự thế thân hay chuộc tội cho nhau, sự can thiệp trong Ngày hôm đó sẽ trở nên vô ích cho dù kẻ can thiệp có vị trí cao cả thế nào, và Ngày hôm đó sẽ không có một thế lực che chở và phù hộ nào ngoài Allah cả.
Načinite između sebe i Allahove kazne na Sudnjem danu štit time što ćete primjenjivati Njegove naredbe i kloniti se onoga što je On zabranio. Na Sudnjem danu niko nikom neće moći pomoći, i ni od kog se otkupnina neće prihvatiti, ma koliko velika bila. Nikom ničije zauzimanje neće biti od koristi, ma o kome se radilo, i niko mimo Allaha pomagač neće biti.
(34.) So far a whole section of this Surah has been dealing directly with the conduct of the Jews in the course of their history, and their present hostility to Islam, delineating the inner motives and mainsprings of this rabid opposition. As we have seen, they were proud of being the children of Jacob and of Abraham (Sayyidna Ya` qub and Sayyidna Ibrahim علیہما السلام), and believed that, being the chosen people of God, they had the exclusive privilege of being the leaders of humanity, and hence the station of prophethood could not be conferred on anyone who did not belong to their race. Now, the Holy Qur'an proceeds, in the present section of the Surah, to refute this line of thought in an indirect manner, by telling the story of Sayyidna Ibrahim (علیہ السلام) and of his elder son Sayyidna Isma'il (Ishmael علیہ السلام). This section is going to suggest some essential considerations in answer to the denial of the Holy Prophet on the part of the Jews:- (1) He alone can be a guide to humanity who is not unjust and not a transgressor, and has successfully gone through the trial imposed on him by Allah -- and these qualifications the Jews do not fulfill. (2) The Ka'bah کعبہ ، towards which the Muslims turn in Salah and which is not acceptable to the Jews, had actually been built by Sayyidna Ibrahim (علیہ السلام) and hence the orientation (Qiblah) of the Muslims is the same as was his.(3) The way of Islam is the Way of Ibrahim , علیہ السلام , and the Muslims alone are his real followers. (4) It was Sayyidna Ibrahim himself who had prayed for the Last Prophet to be sent down to humanity, and hence one who at all wishes to follow his way cannot but affirm the Holy Prophet ﷺ and accept Islam. (5) It is wrong of the Jews to deny the Holy Prophet ﷺ merely on account of his not belonging to their race, for Sayyidna Ibrahim (علیہ السلام) had two sons, Sayyidna Isma'il and Sayyidna Ishaq (علیہما السلام) (Ishmael and Isaac ), and he had prayed for divine grace to descend on both of them (Genesis, ch. 17), so that the superiority enjoyed by the children of Isaac (علیہ السلام) in their own time had now been transferred to the children of Isma'il (علیہ السلام) . What these indications aim at is to show the Jews that if they wish to have a share in the grace of Allah, they had better acknowledge the Holy Prophet g and accept Islam, the last and now the only valid form of the Abrahamic Way --Translator.
The great trials put to Ibrahim (علیہ السلام)
The section dealing with the story of Sayyidna Ibrahim (علیہ السلام) begins with Verse 124. It recounts how he was tried by Allah in different ways, how he came out of these trials successfully, and how he was rewarded. It also tells us that when Allah promised to make him a great guide to men, and their chief, (by conferring prophethood on him, or by giving him a huge number of followers), he prayed for this reward to be bestowed on some from among his progeny too. Allah granted this prayer, but on one condition, which is also to serve as a general principle in this matter -- namely, that this dignity shall never be conferred on those who are disobedient and unjust, but on some of those from among his progeny who are obedient and just.
Now, Verse 124 gives rise to a number of very fundamental questions:- The purpose of a trial is to test the aptitude and worthiness of a man for a certain function, but Allah is all-knowing and knows every existent inside out. Then, what was the purpose of this trial? (2) What were the different forms of this trial? (3) What kind of success did Sayyidna Ibrahim attain? (4) What is the nature of the reward he received? (5) What are the various aspects of the principle which defines the conditions necessary for receiving this reward ?
As for the purpose of the trials which Sayyidna Ibrahim (علیہ السلام) was made to undergo, we shall point out that the Arabic word رَبّ : Rabb (Lord) occurring in this verse provides the clue to the problem. In saying that it was Allah Himself who put him through the trials, the verse chooses to employ, out of all the Divine Names, the title رَبّ Rabb which indicates a specific Divine Attribute -- namely, that of making a thing attain the state of its perfection gradually and stage by stage. In other words, the trial of Sayyidna Ibrahim (علیہ السلام) was not the punishment for a crime, nor was it intended to uncover a hidden aptitude, but was a manifestation of this particular Divine Action, and a necessary part of the process of "nurturing" the prophet and making him reveal his inherent qualities to the world, so that he may be led, stage by stage, to assume his final station, already chosen for him by his Lord. We may note, in passing, that the Arabic text of the Verse places the object (Ibrahim) before the subject رَبّ (Rabb), thus indicating the glorious position of Sayyidna Ibrahim (علیہ السلام) among the prophets We may also add that although it is Divine Knowledge and Will that chooses a man for prophethood, yet he is not allowed to assume this station until his aptitude and worthiness has openly shown itself for all men and angels to witness. This is just what had happened, as we have already seen in this Sarah, in the case of the trial of Sayyidna Adam (علیہ السلام) before the angels.
As for the particular form in which Sayyidna Ibrahim (علیہ السلام) was tried, the Holy Qur'an only refers to certain "things" (Kalimah کلمہ۔- literally, "word" ). According to most of the commentators, the "things" or "words" mean certain divine injunctions. But there is some difference of views among the blessed Companions and their immediate successors as to what these injunctions were, and how many. According to some, they were ten, and, according to others, thirty. But basically there is no opposition among these views, for all the injunctions which have been mentioned in this context were, in one way or another, meant to serve as trials and tests. This is what the great commentators like Ibn Jarir and Ibn Kathir (رح) believe to be the truth of the matter. One thing is, however, quite clear. These trials were not like academic tests, nor were intended to gauge mental capacities or the grasp of mere theories; the purpose, on the other hand, was to test the readiness in obeying Allah and the steadfastness in submitting oneself to divine commandments. This helps us to see that what really has a value in the eyes of Allah is not theoretical hair-splitting, but actual deeds, within and without.
Let us now relate the story of some of the more important trials. Since Allah intended to raise Sayyidna Ibrahim (علیہ السلام) to a specially exalted station among the prophets, and to confer on him the title of Khalilullah خلیلُ اللہ (the Friend of Allah), he was made to go through very severe trials. Not only his people, but his own family also was sunk deep in idol-worshipping; in opposition to their creed and customs, he was given 'Al-Din al-Hanif الدین الحنیف ', "the Pure Religion", and was asked to go out to his people, and to bring them back to the Straight Path. Unflinchingly he obeyed the divine command, and, with the courage and determination of the prophet that he was, he set out to wage a war against idol-worship and to call them to the unalloyed worship of the One God. This obviously drew upon him the ire of his people and of their king Namrud نمرود (Nimrod), who finally decided to burn him alive in a blazing fire. Seeking, as he did, nothing but the pleasure of his Lord, he gladly let himself be thrown onto the pyre., Since he had succeeded in this test, Allah commanded قُلْنَا يَا نَارُ كُونِي بَرْدًا وَسَلَامًا عَلَىٰ إِبْرَاهِيمَ "0 fire, be coolness and safety for Ibrahim" (21:69). As one can see, the command was given to fire as such, and not to any particular one. Consequently, all fire, wherever it was present in the world, grew cold, and the fire set ablaze by Namrud نمرود did so, too. Now, excessive cold is equally painful and killing - there is a region of extreme cold in Hell دوزخ itself, called Zamharir زمہریر . So, in commanding fire to grow cold, Allah in His grace added the word Salama سلامہ (be safe).
The second trial was that Sayyidna Ibrahim (علیہ السلام) was asked to leave his homeland and to migrate to Syria along with his family. Then, he was commanded to leave even this country -- which he readily did, accompanied by his wife Hajirah (Hagar ھجر ) and his infant son Sayyidna Isma'il (Ishmael علیہ السلام), and led by the archangel Jibra'il (Gabriel علیہ السلام). Llbn Kathir. Whenever they passed through a fertile land, Sayyidna Ibrahim (علیہ السلام) would wish to be allowed to settle there, but the archangel would inform him that Allah did not want him to do so. Finally, when they reached the barren desert which was destined to be the site of Makkah مکہ and where the Ka'bah کعبہ was to be built, he was commanded to stay there. But now began a new trial, much more difficult for man to bear. He was ordered to leave his wife and son in the desert, and to go back to Syria. "The Friend of Allah" had so annihilated his own will and desire, and was so anxious to obey his Lord that he did not allow even a moment to lapse between the command and its execution, and started on his journey without informing his wife. When she noticed that he was going away, she called after him -- but received no reply. Not even when she demanded why he was forsaking them in such a vast and lonely desert. But she was, after all, the wife of "the Friend of Allah", and could now see for herself how the matters stood. So, she asked if he had received a divine command. Only now Sayyidna Ibrahim (علیہ السلام) replied that it was so. Having understood the situation, she calmly remarked, "Alright. Go. The Lord who has commanded you to part from us shall Himself look after us, and not let us be destroyed."
And she sat back in the desert, full of trust and peace, with the infant on her lap. But as time passed, thirst, her own and especially that of her suckling son, compelled her to leave it behind and to go in search of water. She climbed up and down the hills of Safa صفا and Marwah مروہ ، but had, after seven attempts, to come back unsuccessfully. It is to commemorate this event that running seven times between the two hills has been made an obligatory part of the rites of the Hajj and Umrah حج وعمرہ . As she returned to her son, the mercy of Allah descended in the form of the archangel Jibra'il (علیہ السلام) who made a spring of fresh water spout forth from the parched ground -- the same spring which is now called Zamzam زم زم . In a day or two, the water began to draw (attract) animals towards itself, and the sight of animals brought men to the place. By and by, the provisions necessary for human life became regularly available, and the future city of Makkah began to take shape.
The infant -- who was to become Sayyidna Ismail (علیہ السلام) -- began to grow up, and was soon able to take upon himself the usual functions of human life. Under divine permission, Sayyidna Ibrahim (علیہ السلام) came now and then to see how his wife and son were doing. It is now that Allah chose to submit him to the greatest of all possible trials. The son had grown up in such unpromising circumstances, and been deprived of constant fatherly care and affection. Now, the father received the command to slaughter his son with his own hand. Says the Holy Qur'an:
فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانظُرْ مَاذَا تَرَىٰ ۚ قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ ۖ سَتَجِدُنِي إِن شَاءَ اللَّـهُ مِنَ الصَّابِرِينَ ﴿102﴾
When he had reached the age of being able to help his father in his work, the latter said, 'My son, I see in a dream that I am slaughtering you. Now, say, what do you think?' He re-plied, 'My father, do as you have been bidden; you shall find me, if Allah so wills, one of the patients '. (37: 102)
Sayyidna Ibrahim (علیہ السلام) took his son to the wilderness of Mina منٰیٰ , and fulfilled, so far as he himself was concerned, the divine commandment. But Allah did not really mean to have the son slaughtered, but only to test the father. If we consider the words of the Holy Qur'an just cited, we shall find that in his dream, he had not seen the accomplishment of the slaughter, but only the act of slaughtering. And this much he did perform. In this respect, revelation came to him in the form of a dream, picturing the act, perhaps for this very reason - that is to say, Allah did not want to give him a verbal command to sacrifice his son. Hence, Allah commended him for having صَدَّقْتَ الرُّؤْيَا : "confirmed the dream" (37:105). In recompense for this total submission to divine will, Allah sent down a ram from heaven to be sacrificed in place of Sayyidna Isma'il (علیہ السلام) . Now, the annual sacrifice of sheep or goats etc. Has been made a regular form of worship in commemoration of the way of Sayyidna Ibrahim۔ (علیہ السلام)
In addition to those rigorous trials, a number of other restrictions were imposed on him in the shape of certain injunctions, which too, he fulfilled as devotionally. Ten of these commandments are known as the characteristics of the Fitrah and are concerned with the cleanliness and purification of the body. These ten have been made permanent injunctions for all the later Ummahs (or communities of believers) too, and the Last Prophet ﷺ has insistently commanded his followers to fulfill them.
Ibn Kathir (رح) has reported from the blessed Companion ` Abdullah ibn ` Abbas ؓ that thirty elements make up the whole of Islam, ten of which have been mentioned in Surah , ("Al-Bara'ah, or "Al-Tawbah" ), the other ten in Surah 33 ("Al-Ahzab" ), and the last ten in Surah 23 ("Al-Mu'minun" ). These two had formed a part of the trials of Sayyidna Ibrahim (علیہ السلام) and he fulfilled these conditions with equal faithfulness. Surah 9 lays down these ten qualities as being characteristic of true believers:
التَّائِبُونَ الْعَابِدُونَ الْحَامِدُونَ السَّائِحُونَ الرَّاكِعُونَ السَّاجِدُونَ الْآمِرُونَ بِالْمَعْرُوفِ وَالنَّاهُونَ عَنِ الْمُنكَرِ وَالْحَافِظُونَ لِحُدُودِ اللَّـهِ ۗ وَبَشِّرِ الْمُؤْمِنِينَ ﴿112﴾
"Those who repent, those who worship (Allah), those who praise (Allah), those who keep a fast, those who bow down and prostrate themselves (before Allah), those who invite others to good deeds and forbid evil deeds, those who keep within the bounds fixed by Allah. And give good tidings to the true believers." (9:112)
And the ten qualities mentioned in Surah 23:1-11 are:
قَدْ أَفْلَحَ الْمُؤْمِنُونَ ﴿1﴾ الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ ﴿2﴾ وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ ﴿3﴾ وَالَّذِينَ هُمْ لِلزَّكَاةِ فَاعِلُونَ ﴿4﴾ وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ ﴿5﴾ إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ ﴿6﴾ فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَـٰئِكَ هُمُ الْعَادُونَ ﴿7﴾ وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ ﴿8﴾ وَالَّذِينَ هُمْ عَلَىٰ صَلَوَاتِهِمْ يُحَافِظُونَ ﴿9﴾ أُولَـٰئِكَ هُمُ الْوَارِثُونَ ﴿10﴾ الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ ﴿11﴾
"Those true believers shall certainly prosper who show humility in their Salah, and turn away from idle activities, and are keen to purify themselves, and guard their private parts except from their wives and what their right hands own (bondswomen) - which is not blameworthy, but whoever seeks after more than that is a transgressor - and those who preserve what has been entrusted to them and also their covenant, and who are regular in performing their Salah. Those are the inheritors who shall inherit Paradise, and they shall live there forever." (23:1-11).
And the ten qualities mentioned in Surah 35 of 33 are as follows:
إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْقَانِتِينَ وَالْقَانِتَاتِ وَالصَّادِقِينَ وَالصَّادِقَاتِ وَالصَّابِرِينَ وَالصَّابِرَاتِ وَالْخَاشِعِينَ وَالْخَاشِعَاتِ وَالْمُتَصَدِّقِينَ وَالْمُتَصَدِّقَاتِ وَالصَّائِمِينَ وَالصَّائِمَاتِ وَالْحَافِظِينَ فُرُوجَهُمْ وَالْحَافِظَاتِ وَالذَّاكِرِينَ اللَّـهَ كَثِيرًا وَالذَّاكِرَاتِ أَعَدَّ اللَّـهُ لَهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا ﴿35﴾
"Men and women who perform what Islam enjoins upon them, men and women who are true believers, obedient men and obedient women, truthful men and truthful women, men and women who are patient, men and women who possess humility, men and women who give in charity, men who fast and women who fast, men and women who guard their private parts, men and women who remember Allah abundantly - for them Allah has prepared forgiveness and a great reward." (33:35)
A third question with regard to Verse 124 still remains to be answered - what degree of success did Sayyidna Ibrahim (علیہ السلام) attain in these trials? The Holy Qur'an defines his accomplishment in these words: وَإِبْرَاهِيمَ الَّذِي وَفَّىٰ "And Ibrahim who paid his debt in full." (53:37)
As for the reward he received, Verse 124 itself has announced it: إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا "He (Allah) said - "I am going to make you an Imam for the people." The Arabic word imam امام ، which we have not translated here, lexically signifies "leader or chief or guide." Since the present verse is related to Sayyidna Ibrahim (علیہ السلام) ، the word 'Imam امام in this context means, above all, "a prophet", though it includes the general sense of "leadership", too, as also of the title "Patriarch" which the Jews and Christians have given to him. Prophethood, let us repeat, cannot be won through personal effort; all the same, a prophet has to display his perfection in the thirty qualities we have just referred to, and even people of a lower scale must, in order to be worthy of leadership in a general sense, possess these qualities in their own degree. The Holy Qur'an makes it quite plain in another place:
وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا ۖ وَكَانُوا بِآيَاتِنَا يُوقِنُونَ ﴿24﴾
"And from among them We appointed some as leaders to guide men by Our command, when they were patient (in re-straining themselves from disobedience), and had a sure faith in Our commandments." (32:24).
This verse gives a resume of the thirty qualities in the two words, Sabr صبر (patience) and Yagin یقین (sure faith, or certitude) - the second refers to the perfection of knowledge, and the first to the perfection of actual practice.
The last question pertains to the law which lays down that the station of a guide and leader would not be granted to the unjust and the disobedient. To hold this station is, in a way, to be a vice regent of Allah, and hence this rank cannot be given to a rebel. It follows from this that Muslims, insofar as they have a choice in the matter, should not appoint as their ruler or representative a man who is a rebel against Allah or disobedient to Him.
The word zalim ظالم ("unjust" ) also shows us - and very explicitly, too - that each and every prophet is totally sinless before becoming a prophet as much as after becoming a prophet. Certain words in the Holy Qur'an, which seem to suggest the contrary, have been employed, not in a literal or technical sense, but only metaphorically - for example, in the case of Sayyidna Adam (علیہ السلام) . To interpret such expressions in the sense of technical "sin" constitutes a very grave doctrinal error, and an insistence on such an interpretation opens the way to further errors.35
35. We may add a few words for the benefit of those who are anxious to adopt unquestioningly the literary and philosophical mores of the West. Since the Second World War, the writings of the Danish man of letters and thinker, Kierkegaard (who was a dilettante in theology too), have been casting a sort of paralysing fascination over the nien of sensibility in the West. Particularly his book "Fear and Trembling", which deals with the trial of Sayyidna Ibrahim (علیہ السلام) avowedly in the manner of a psychological novel, is supposed to have triggered into action a number of Existentialist philosophies, and even to have furnished the point of departure for all modernistic Christian theology, specially of the Protestant persuasion.
Now, Sayyidna Ibrahim rX...JI _L was, even according to the admission of Jews and Christians, a prophet, and not " 1'homme moyen sensuel" which is the subject matter of the novel, of psychology, and, not the least, of the theology of the Dane.
Secondly, he did not merely have to go through emotional stress and strain, or through a problem of the conscience, or through a "crisis of identity" - the fear and the trembling, as the philosopher maintains -, but was equally tried in the matter of faithfully observing divine injunctions.
Thirdly, when he knew that Allah had chosen him to be a prophet, he did not grow silent and secretive and lonely - as the fancy of our literary artist would have us believe -, but proclaimed the fact to others. Without such a proclamation, he would not at all have been able to perform the function of a prophet. In fact, it has been said that "the Friend of Allah" would not take his daily meals until he had found a guest to share it with him. In short, all we wish to point out is that the nature of prophethood is a degree of reality which we can understand only partially and that too only with the help of Divine Books, and hence it is not a sphere in which human fantasy may be allowed to roam at its sweet will.
Và hãy nhớ lại lúc Allah thử thách Nabi Ibrahim qua những trọng trách và giáo luật và Người đã hoàn thành tốt đẹp những thử thách của Ngài. Allah phán với Nabi Ibrahim: quả thật, TA sẽ để Ngươi làm một tấm gương đức hạnh và tốt đẹp cho nhân loại. Nabi Ibrahim nói: và xin Ngài - ôi Thượng Đế của bề tôi - hãy ban điều đó cho cả thế hệ con cháu của bề tôi nữa tức hãy để con cháu của bề tôi là những vị Imam cho nhân loại noi theo. Allah phán đáp lại lời của Nabi Ibrahim: lời hứa của TA dành cho Ngươi về vấn đề Imam trong đạo không dính dấp tới những kẻ làm điều sai quấy trong đám thế hệ con cháu của Ngươi.
I sjetite se kada je Allah iskušao Ibrahima, alejhis-selam, propisima i obavezama, pa ih je Ibrahim na najbolji način primijenio. Allah je rekao Svom vjerovjesniku Ibrahimu da će ga učiniti uzorom ljudima u pogledu djela i ponašanja, te je Ibrahim rekao: "Gospodaru moj, učini od mojih potomaka vođe koje će ljudi slijediti u istini", a Allah mu odgovara: "Moje obećanje tebi da ću ti dati vođstvo u vjeri ne obuhvata one tvoje potomke koji budu nepravedni."
The Children of Israel were selected by God to perform a very special task: they were to call other nations to turn to God, impressing on them the fact that they were answerable to their Lord for their actions. God sent innumerable prophets from amongst them to help and guide them in the performance of this task—Abraham, Jacob, Joseph, Moses, David, Solomon, Zachariah, John the Baptist and Jesus, to name just a few. Over the centuries, however, the community of the Children of Israel began to degenerate. They took their privileged position, which was in fact due solely to the lofty task that had been entrusted to them, to be an indication of ethnic superiority. They thus lost their right to be representatives of divine religion on earth. The coming of the Arab prophet signified the replacement of the Children of Israel by the Children of Ishmael as God’s chosen people: it was they who were chosen to carry on the task of communicating God’s word to other nations of the world. Those among the Children of Israel who were truly pious and God-fearing soon realized that the teachings of the Prophet Muhammad came to him from God. They recognized that the word he preached emanated from the same source that had inspired the prophets before him. Those who denied him were acting solely out of prejudice: they refused to accept that any other nation besides their own could have been selected to benefit by God’s favour. These people were warned, through the Arab prophet, that in the next world value would be attached solely to true faith borne out by earnest actions. In this world one person is able to bear the burden of another; sometimes intercession is accepted; sometimes one can free oneself by giving compensation; sometimes a helper is at hand to see one through a difficult situation. In the next world, however, none of these mitigating factors will be allowed to come into play. There, God’s justice will apply to one and all equally, for no ethnic group holds a monopoly over the next world. Take the example of Abraham, patriarch of both the Arabs and the Jews. He was granted leadership of mankind only after he had undergone very severe tests, and had shown himself to be faithful and true to God under all circumstances. What God had demanded of Abraham was the most difficult sacrifice—his son’s life—and when God finally intervened before Abraham could actually sacrifice his own son, it was because Abraham had demonstrated his perfect willingness to make any sacrifice demanded of him by God, no matter how great or how terrible it might have been. The rule that applied to Abraham applies to every generation: only those who prove themselves worthy will be granted a share in God’s covenant; those who do not will meet the same fate as any other offenders in God’s sight, regardless of the nation to which they belong. One who is willing to make soul-searing sacrifices for God’s cause shows his utmost dedication to it: it is only just and natural, then, that he should become the leader of his people.
Ingatlah ketika Allah menguji Ibrahim -'alaihissalām- dengan beberapa perintah dan tugas, lalu Ibrahim berhasil menunaikannya dengan sebaik-baiknya. Allah kemudian berfirman kepada Nabi Ibrahim, “Sesungguhnya Aku menjadikanmu sebagai suri teladan bagi manusia agar tindakan dan perangaimu mereka jadikan contoh.” Ibrahim berkata, “Ya Tuhanku! Jadikanlah juga dari keturunanku pemimpin-pemimpin yang bisa dijadikan suri teladan oleh manusia.” Allah menjawabnya dengan berfirman, “Janji-Ku kepadamu untuk menjadikan mereka pemimpin dalam urusan agama tidak mencakup orang-orang zalim dari keturunanmu.”
Allah'ın İbrahim -aleyhisselam-'ı kendisine emrettiği hüküm ve sorumluluklarla imtihan ettiği zamanı hatırla. İbrahim en güzel şekilde bu sorumlulukları yerine getirip tamamlamıştı. Allah, peygamberi İbrahim'e: "Ben, ahlakını ve yaptıklarını örnek almaları için seni insanlara önder kılacağım" dedi. İbrahim: "-Ey Rabbim!- Soyumdan gelenlerden de insanların örnek alacakları önderler kıl!" dedi. Allah ona cevap olarak: "Sana vermiş olduğum dinde önder olma sözüme soyundan gelen zalimler nail olamayacaktır." diye karşılık verdi.
"Dan (ingatlah), ketika Ibrahim diuji Tuhannya dengan bebe-rapa kalimat
(perintah dan larangan), lalu Ibrahim menunaikan-nya. Allah berfirman,
'Sesungguhnya Aku akan menjadikanmu imam bagi seluruh manusia.' Ibrahim berkata, '(Dan saya mohon juga) dari keturunanku.' Allah berfirman, 'JanjiKu (ini) tidak me-ngenai orang yang zhalim.' Dan (ingatlah), ketika Kami menjadi-kan rumah itu (Baitullah) tempat berkumpul bagi manusia dan tempat yang aman. Dan
jadikanlah sebagian maqam Ibrahim se-bagai tempat shalat. Dan telah Kami perintahkan kepada
Ibrahim dan Ismail, 'Bersihkanlah rumahKu untuk orang-orang yang thawaf, i'tikaf, rukuk, dan
sujud'." (Al-Baqarah: 124-125).
(124) Allah تعالى mengabarkan tentang seorang hamba dan kekasihNya, Nabi
Ibrahim عليه السلام -yang telah disepakati kepemim-pinan dan kemuliaannya di mana setiap
kelompok dari ahli Kitab mengakuinya dan bahkan juga orang-orang musyrik- bahwasanya Allah تعالى
menguji dan mencobanya dengan beberapa kalimat yaitu dengan perintah-perintah dan
larangan-larangan sebagaimana telah menjadi kebiasaan Allah dalam menguji hamba-hambaNya, agar
pembohong yang tidak tegar dalam ujian dan cobaan jelas berbeda dengan orang yang jujur, yang
derajatnya akan meningkat dan martabatnya terangkat, amalnya bertambah dan ikhlas, dan orang
yang paling mulia dalam perkara ini adalah al-Khalil Ibrahim عليه السلام, di mana beliau
menghadapi ujian Allah bagi beliau, lalu Allah berterima kasih terhadap beliau karena hal
tersebut, dan Allah masih saja terus berterima kasih seraya berfirman, ﴾ إِنِّي جَاعِلُكَ
لِلنَّاسِ إِمَامٗاۖ ﴿ "Sesungguhnya Aku akan menjadikanmu imam bagi seluruh manusia." Maksudnya, mereka akan mengikutimu dalam petunjuk, dan me-reka berjalan di belakangmu menuju kepada kebahagiaan mereka yang abadi, hingga kamu memperoleh pujian yang abadi, balasan yang sempurna, dan penghormatan dari setiap orang.
Hal ini -demi Allah- merupakan derajat paling mulia yang diburu oleh orang-orang yang saling berlomba, dan setinggi-tinggi-nya kedudukan yang mana lengan baju orang yang bekerja keras disingsingkan, sesempurna-sempurnanya keadaan yang diperoleh oleh Ulul 'Azmi dari para Rasul, dan pengikut-pengikut mereka dari kalangan shiddiq mengikuti mereka yang mengajak kepada Allah dan kepada jalanNya. Dan ketika Ibrahim عليه السلامbergembira dengan kedudukan seperti itu, dan memperolehnya, lalu beliau memohon hal itu juga diberikan kepada keturunannya agar dera-jatnya dan derajat keturunannya tinggi, hal ini merupakan kepe-mimpinan beliau dan nasihat beliau kepada hamba-hamba Allah serta kebahagiaannya agar banyak di antara mereka orang-orang yang menjadi penyeru kepada petunjuk, maka hanya bagi Allah-lah keagungan cita-cita yang tinggi dan kedudukan-kedudukan yang mulia ini.
Kemudian Allah yang Maha Penyayang lagi Mahalembut mengabulkannya dan Dia mengabarkan tentang penghalang dari memperoleh kedudukan seperti ini dalam FirmanNya,﴾
لَا يَنَالُ عَهۡدِي ٱلظَّٰلِمِينَ ﴿ "JanjiKu ini tidak mengenai orang-orang yang zhalim,"
maksud-nya, orang yang menzhalimi diri sendiri (dengan dosa dan kemak-siatan) dan memudaratkannya serta merendahkan
kedudukannya tidak memperoleh kepemimpinan dalam agama, karena tidak ada kezhaliman dalam
kedudukan ini. Dan sesungguhnya perangkat untuk menggapai kedudukan seperti ini adalah kesabaran
dan keyakinan. Hasilnya adalah agar pelakunya berada dalam kondisi keimanan yang kuat dan amalan
shalih, akhlak-akhlak yang luhur, karakter yang lurus, kecintaan yang sempurna, rasa takut (kepada siksa Allah), dan penyerahan diri. Maka sungguh jauh hal ini
de-ngan kezhaliman. Pemahaman terbalik dari ayat ini menunjukkan bahwasanya selain orang yang
zhalim akan memperoleh kepe-mimpinan, akan tetapi dengan berusaha melakukan segala faktor-faktor
penyebabnya.
(125) Kemudian Allah تعالى menyebutkan sebuah contoh yang abadi yang
menunjukkan akan kepemimpinan Nabi Ibrahim عليه السلام yaitu Baitullah al-Haram yang pergi
kepadanya dijadikan Allah sebagai salah satu rukun dari rukun-rukun Islam, sebagai penggugur
dosa dan kesalahan.
Ayat ini juga menunjukkan peninggalan-peninggalan Nabi Ibrahim dan keturunannya yang dengannya
diketahui kepemim-pinan Ibrahim dan selalu diingat kejadiannya dalam FirmanNya, ﴾ وَإِذۡ
جَعَلۡنَا ٱلۡبَيۡتَ مَثَابَةٗ لِّلنَّاسِ ﴿ "Dan (ingatlah), ketika Kami menjadikan rumah itu sebagai tempat berkumpul bagi manusia." Maksudnya, tempat kembali yang mana mereka berkumpul padanya dengan menda-patkan manfaat-manfaat buat mereka, baik agama maupun dunia, mereka berulang-ulang pergi kepadanya dan mereka tidak pernah habis keinginan untuk pergi ke sana. Dan Allah menjadikannya ﴾
وَأَمۡنٗا ﴿ "tempat yang aman," yang setiap orang merasa aman dengan-nya hingga binatang buas sekalipun dan bahkan benda-benda mati seperti pepohonan. Oleh karena itu, mereka di zaman jahiliyah -sekalipun begitu parah kondisi kesyirikan mereka- mereka meng-hormatinya dengan penghormatan yang tinggi sampai kalau salah seorang mendapatkan orang yang membunuh ayahnya di al-Haram maka dia tidak akan menghardiknya, dan ketika agama Islam hadir, bertambahlah kehormatan, pengagungan dan kemuliaannya, serta penghormatan manusia terhadapnya.
﴾ وَٱتَّخِذُواْ مِن مَّقَامِ إِبۡرَٰهِـۧمَ مُصَلّٗىۖ ﴿ "Dan jadikanlah sebagian maqam Ibrahim sebagai tempat shalat." Kemungkinan maksud dari maqam itu adalah seperti yang diketahui sekarang yaitu yang telah dijadikan sebagai sesuatu yang berhadapan dengan pintu Ka'bah saat ini, dan shalat yang dimaksud adalah shalat sunnah dua rakaat thawaf yang di-anjurkan agar dilakukan di belakang Maqam Ibrahim, dan dengan inilah sebagian besar ahli tafsir menafsirkannya. Kemungkinan lain maqam ini adalah sebuah kata tunggal yang bersandar, maka kata "Maqam" bersifat umum untuk tempat-tempat yang disinggahi oleh Nabi Ibrahim dalam ibadah haji, yaitu semua masy'ar-masy'ar al-Haram, thawaf, sa'i, wuquf di Arafah dan Muzdalifah, melempar jumrah, menyembelih kurban dan sebagainya dari perbuatan-per-buatan haji, dengan begitu makna Firman Allah, ﴾
مُصَلّٗىۖ ﴿ "Tempat shalat," maksudnya, tempat ibadah. Artinya adalah contohlah beliau dalam manasik-manasik haji. Semoga makna yang terakhir ini adalah lebih utama karena makna yang pertama termasuk di dalamnya dan kemungkinan lafazhnya dimaksudkan untuknya.
﴾ وَعَهِدۡنَآ إِلَىٰٓ إِبۡرَٰهِـۧمَ وَإِسۡمَٰعِيلَ ﴿ "Dan telah Kami perintahkan kepada Ibrahim dan Ismail," maksudnya Kami mewahyukan kepada keduanya dan Kami perintahkan keduanya untuk menyucikan rumah Allah dari kesyirikan, kekufuran, dan kemaksiatan, dan juga dari kotoran, najis, dan kejorokan untuk ﴾
لِلطَّآئِفِينَ ﴿ "orang-orang yang thawaf" pada-nya, ﴾
وَٱلۡعَٰكِفِينَ وَٱلرُّكَّعِ ٱلسُّجُودِ ﴿ "orang-orang yang i'tikaf, rukuk, dan sujud,"
maksudnya, orang-orang yang shalat. Thawaf didahulukan karena kekhususannya berkaitan dengan
Masjid al-Haram, kemudian i'tikaf, karena di antara syaratnya adalah sebuah masjid secara
mutlak, kemudian shalat padahal amalan ini adalah yang paling utama bagi makna ini.
Allah menyandarkan rumah kepadaNya karena beberapa faidah.
Di antaranya: Bahwasanya hal itu menunjukkan kepada tingginya perhatian Nabi Ibrahim عليه السلام dan Nabi Ismail
عليه السلام untuk membersihkannya, karena ia adalah rumah Allah, maka mereka berdua
bersungguh-sungguh berusaha melakukannya dan mereka berdua benar-benar memusatkan segala upaya
mereka dalam hal itu.
Yang lain adalah, bahwasanya penyandaran ini menunjukkan kemuliaan dan penghormatan, dan di
antara cakupannya adalah Allah memerintahkan hamba-hambaNya untuk mengagungkan dan
memuliakannya.
Faidah lainnya adalah, bahwasanya penyandaran ini meru-pakan sebab yang membuka kecenderungan
hati kepadanya.
Banggitin mo nang sinubok ni Allāh si Abraham – sumakanya ang pagbati ng kapayapaan – sa pamamagitan ng ipinag-utos Niya rito na mga patakaran at mga tungkulin, at nagsagawa naman ito sa mga iyon at lumubos sa [pagsasagawa sa] mga iyon ayon sa pinakaganap na paraan. Nagsabi si Allāh sa propeta Niyang si Abraham: "Tunay na Ako ay gagawa sa iyo para sa mga tao bilang tinutularang tutularan ka sa mga gawa mo at mga kaasalan mo." Nagsabi sa Abraham: "Gumawa Ka, O Panginoon, mula sa mga supling ko ng gayon din bilang mga pinunong tutularan sila ng mga tao." Nagsabi si Allāh, na sumasagot dito: "Hindi sumasakop ang kasunduan sa Akin para sa iyo sa pamumuno sa relihiyon sa mga tagalabag sa katarungan kabilang sa mga supling mo."
Rappelle-toi lorsqu’Allah éprouva Abraham (`Ibrâhîm) par des jugements et des commandements qui furent parfaitement accomplis et exécutés par Abraham. Allah dit à Son prophète Abraham: Je ferai de tes agissements et de tes vertus un exemple à suivre pour les gens. Abraham demanda à Allah: Fasse, ô Seigneur, que mes descendants soient des exemples à suivre pour les gens. Allah répondit alors: Mon engagement de faire de toi un exemple spirituel ne concerne pas ceux parmi ta descendance qui ne le mériteront pas.
Ibrahim Al-Khalil was an Imam for the People
Allah is informing us of the honor of Ibrahim Al-Khalil, who He made an Imam for the people, and a model to be imitated, because of the way he conducted himself and adhered to Tawhid. This honor was given to Prophet Ibrahim when he adhered to Allah's decisions and prohibitions. This is why Allah said,
وَإِذِ ابْتَلَى إِبْرَهِيمَ رَبُّهُ بِكَلِمَـتٍ
(And (remember) when the Lord of Ibrahim (i.e., Allah) tried him with (certain) commands).
This Ayah means, O Muhammad! Remind the idolators and the People of the Scriptures, who pretend to be followers of the religion of Ibrahim, while in reality they do not follow it, while you, O Muhammad, and your followers are the true followers of his religion; remind them of the commands and prohibitions that Allah tested Ibrahim with.
فَأَتَمَّهُنَّ
(which he fulfilled.) indicating that Ibrahim implemented all of Allah's orders. Allah said in another Ayah,
وَإِبْرَهِيمَ الَّذِى وَفَّى
(And of Ibrahim (Abraham) who fulfilled (or conveyed) all that (Allah ordered him to do or convey)) (53:37)
meaning, he was truthful and he was obedient to Allah's legislation. Also, Allah said,
إِنَّ إِبْرَهِيمَ كَانَ أُمَّةً قَـنِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ - شَاكِراً لانْعُمِهِ اجْتَبَـهُ وَهَدَاهُ إِلَى صِرَطٍ مُّسْتَقِيمٍ - وَءاتَيْنَـهُ فِى الْدُّنْيَا حَسَنَةً وَإِنَّهُ فِى الاٌّخِرَةِ لَمِنَ الصَّـلِحِينَ - ثُمَّ أَوْحَيْنَآ إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ
(Verily, Ibrahim was an Ummah (or a nation), obedient to Allah, Hanif (i.e. to worship none but Allah), and he was not one of those who were Al-Mushrikin (polytheists), (He was) thankful for His (Allah's) favors. He (Allah) chose him and guided him to a straight path. And We gave him good in this world, and in the Hereafter he shall be of the righteous. Then, We have sent the revelation to you (O Muhammad saying): "Follow the religion of Ibrahim Hanif (Islamic Monotheism ـ to worship none but Allah) and he was not of the Mushrikin.) (16:120-123)
قُلْ إِنَّنِى هَدَانِى رَبِّى إِلَى صِرَطٍ مُّسْتَقِيمٍ دِينًا قِيَمًا مِّلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ
(Say (O Muhammad ): "Truly, my Lord has guided me to a straight path, a right religion, the religion of Ibrahim, Hanifan, and Ibrahim (to worship none but Allah, alone) and he was not of Al-Mushrikin.") (6:161) and,
مَا كَانَ إِبْرَهِيمُ يَهُودِيًّا وَلاَ نَصْرَانِيًّا وَلَكِن كَانَ حَنِيفًا مُّسْلِمًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ - إِنَّ أَوْلَى النَّاسِ بِإِبْرَهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَـذَا النَّبِىُّ وَالَّذِينَ ءَامَنُواْ وَاللَّهُ وَلِىُّ الْمُؤْمِنِينَ
(Ibrahim was neither a Jew nor a Christian, but he was a true Muslim Hanifan (Islamic Monotheism ـ to worship none but Allah alone) and he was not of Al-Mushrikin. Verily, among mankind who have the best claim to Ibrahim are those who followed him, and this Prophet (Muhammad ) and those who have believed (Muslims). And Allah is the Wali (Protector and Helper) of the believers) (3:67-68).
Allah said,
بِكَلِمَـتِ
(with Kalimat (words)) which means, "Laws, commandments and prohibitions." `Words' as mentioned here, sometimes refers to what Allah has willed, such as Allah's statement about Maryam,
وَصَدَّقَتْ بِكَلِمَـتِ رَبَّهَا وَكُتُبِهِ وَكَانَتْ مِنَ الْقَـنِتِينَ
(And she testified to the truth of the Words of her Lord, and (also believed in) His Scriptures, and she was of the Qanitin (i.e. obedient to Allah)) (66:12).
"Words" also refers to Allah's Law, such as Allah's statement,
وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَعَدْلاً
(And the Word of your Lord has been fulfilled in truth and in justice) (6:115) meaning, His legislation. "Words" also means truthful news, or a just commandment or prohibition. For instance, Allah said,
وَإِذِ ابْتَلَى إِبْرَهِيمَ رَبُّهُ بِكَلِمَـتٍ فَأَتَمَّهُنَّ
(And (remember) when the Lord of Ibrahim tried him with (certain) Words (commands), which he fulfilled) meaning, he adhered to them, Allah said,
إِنِّى جَـعِلُكَ لِلنَّاسِ إِمَامًا
("Verily, I am going to make you an Imam (a leader) for mankind (to follow you).") as a reward for Ibrahim's good deeds, adhering to the commandments and avoiding the prohibitions. This is why Allah made Ibrahim a role model for the people, and an Imam whose conduct and path are imitated and followed.
What were the Words that Ibrahim was tested with
There is a difference of opinion over the words that Allah tested Ibrahim with. There are several opinions attributed to Ibn `Abbas. For instance, `Abdur-Razzaq said that Ibn `Abbas said, "Allah tested him with the rituals (of Hajj)." Abu Ishaq reported the same. `Abdur-Razzaq also narrated that Ibn `Abbas said that,
وَإِذِ ابْتَلَى إِبْرَهِيمَ رَبُّهُ بِكَلِمَـتٍ
(And (remember) when the Lord of Ibrahim (Abraham) (i.e., Allah) tried him with (certain) commands) means, "Allah tested him with Taharah (purity, ablution): five on the head and five on the body. As for the head, they are cutting the mustache, rinsing the mouth, inhaling and discarding water, using Siwak and parting the hair. As for the body, they are trimming the nails, shaving the pubic hair, circumcision and plucking under the arm and washing with water after answering the call of nature." Ibn Abi Hatim said, "A similar statement was also reported from Sa`id bin Al-Musayyib, Mujahid, Ash-Sha`bi, An-Nakha`i, Abu Salih, Abu Al-Jald, and so forth."
There is a similar statement that Imam Muslim narrated from `A'ishah who said that Allah's Messenger ﷺ said,
«عَشْرٌ مِنَ الْفِطْرَةِ: قَصُّ الشَّارِبِ وَإِعْفَاءُ اللِّحْيَةِ وَالسِّوَاكُ وَاسْتِنْشَاقُ الْمَاءِ وَقَصُّ الْأَظْفَارِ وَغَسْلُ الْبَرَاجِمِ وَنَتْفُ الْإِبْطِ وَحَلْقُ الْعَانَةِ وَانْتِقَاصُ الْمَاءِ وَنَسِيتُ الْعَاشِرَةَ إِلَّا أَنْ تَكُونَ الْمَضْمَضَة»
(Ten are among the Fitrah (instinct, natural constitution): trimming the mustache, growing the beard, using Siwak, inhaling and then exhaling water (in ablution), cutting the nails, washing between the fingers (in ablution), plucking the underarm hair, shaving the pubic hair, washing with water after answering the call of nature, (and I forgot the tenth, I think it was) rinsing the mouth (in ablution).)
The Two Sahihs recorded Abu Hurayrah saying that the Prophet said,
«الْفِطْرَةُ خَمْسٌ: الْخِتَانُ وَالْاسْتِحْدَادُ وَقَصُّ الشَّارِبِ وَتَقْلِيمُ الْأَظْفَارِ وَنَتْفُ الْإِبْط»
(Five are among the acts of Fitrah: circumcision, shaving the pubic hair, trimming the mustache, cutting the nails and plucking the underarm hair.) This is the wording with Muslim.
Muhammad bin Ishaq reportd that Ibn `Abbas said, "The words that Allah tested Ibrahim with, and that he implemented were: abandoning his (disbelieving) people when Allah commanded him to do so, disputing with Nimrod (king of Babylon) about Allah, being patient when he was thrown in the fire (although this was extremely traumatic) migrating from his homeland when Allah commanded him to do so, patience with the monetary and material demands of hosting guests by Allah's command, and Allah's order for him to slaughter his son. When Allah tested Ibrahim with these words, and he was ready for the major test, Allah said to him,
أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَـلَمِينَ
("Submit (be a Muslim)!" He said, "I have submitted myself (as a Muslim) to the Lord of all that exists. ") (2:131) although this meant defying and being apart from the people."
The Unjust do not qualify for Allah's Promise
Allah said that Ibrahim said,
وَمِن ذُرِّيَتِى
(And of my offspring (to make leaders)) and Allah replied,
لاَ يَنَالُ عَهْدِي الظَّـلِمِينَ
(My covenant (prophethood) includes not Zalimin (polytheists and wrongdoers)).
When Allah made Ibrahim an Imam (Leader for the faithful), he asked Allah that Imams thereafter be chosen from his offspring. Allah accepted his supplication, but told him that there will be unjust people among his offspring and they will not benefit from Allah's promise. Thus, they will neither become Imams nor be imitated (for they will not be righteous). The proof that Ibrahim's supplication to Allah was accepted is that Allah said in Surat Al-`Ankabut (29:27),
وَجَعَلْنَا فِى ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَـبَ
(And We ordained among his offspring prophethood and the Book).
Hence, every Prophet whom Allah sent after Ibrahim were from among his offspring, and every Book that Allah revealed was to them. As for Allah's statement,
قَالَ لاَ يَنَالُ عَهْدِي الظَّـلِمِينَ
((Allah) said, "My covenant (prophethood) includes not Zalimin (polytheists and wrongdoers). ")
Allah mentioned that there are unjust people among the offspring of Ibrahim, and they will not benefit from Allah's promise, nor would they be entrusted with anything, even though they are among the children of Allah's Khalil (intimate friend, Prophet Abraham). There will also be those who do good among the children of Ibrahim, and these it is who will benefit from Ibrahim's supplication. Ibn Jarir said that this Ayah indicated that the unjust shall not be Imams for the people. Moreover, the Ayah informed Ibrahim that there will be unjust people among his offspring. Also, Ibn Khuwayz Mindad Al-Maliki said, "The unjust person does not qualify to be a Khalifah, a ruler, one who gives religious verdicts, a witness, or even a narrator (of Hadiths)."
Recuerda cuando Al‑lah puso a prueba a Abraham (Ibrahim) ordenándole actos que él ejecutó a la perfección. Al‑lah dijo a Su profeta Abraham u: Haré de tus actos y de tus virtudes un ejemplo a seguir para las personas. Abraham u pidió entonces a Al‑lah: Haz, Señor, que mis descendientes sean también ejemplos a seguir para las personas. Y Al‑lah respondió: Mi compromiso de hacer de ti un ejemplo espiritual no incluye a aquellos descendientes tuyos que no lo merezcan.
124- Hani Rabb’i İbrahim’i birtakım kelimelerle imtihan etmiş, o da bunları eksiksiz yerine
getirmişti. (Allah:)“Ben seni insanlara önder yapacağım”
buyurunca o: “Zürriyetimden de” demişti. (Allah da:)“Benim ahdim zalimleri kapsamaz.”
buyurmuştu.
125- Hani biz o Evi insanlar için bir dönüş ve güven yeri kılmıştık. Siz de İbrahim’in
makamından bir namazgâh edinin. İbrahim ve İsmail’e de şöyle emir vermiştik:“Evimi tavaf edenler, itikâfa girenler, rüku ve secde edenler için tertemiz kılın.”
124. “Hani Rabb’i İbrahim’i birtakım kelimelerle imtihan etmiş…” Yüce
Allah, önderliği ve üstünlüğü ittifakla kabul edilmiş olan kulu ve yakın dostu İbrahim
aleyhisselam’a dair haber vermektedir ki bütün kitap ehli, hatta aynı şekilde müşrikler bile
İbrahim’e yakın oldukları iddiasındadır. Yüce Allah bize bu yakın dostunu sınayıp birtakım
kelimelerle, yani birtakım emir ve yasaklarla imtihan ettiğini haber veriyor. Nitekim Yüce
Allah’ın kullarını sınamaktaki âdeti budur. Böylelikle bu sınavlarla imtihan halinde kimin
doğru, kimin de yalancı olduğu açıkça ortaya çıkar. Doğru olanların derecesi yükselir, kadri ve
kıymeti artar, ameli daha bir arılaşır ve onun altını daha bir somlaşır.
İşte bu sınava tâbî tutulanlar ve bu makama erişenler arasında en üstün ve en değerli kişilerden
birisi hiç şüphesiz İbrahim el-Halil’dir. O, Rabb’inin kendisini sınadığı o kelimeleri tamamıyla
yerine getirmiş, en mükemmel bir şekilde ifa etmiştir. Allah da O’nun bu bağlılığını karşılıksız
bırakmayıp mükâfatlandırmış -ki Yüce Allah hiçbir zaman iyi amelleri karşılıksız bırakmaz- ve şöyle buyurmuştur:“Ben seni insanlara önder yapacağım.”
Yani insanlar hidâyet hususunda sana uyacaklar, ebedi saadetlerine ulaşabilmek için senin
arkandan yürüyecekler. Böylelikle sen ebedi olarak övgüye, büyük bir mükâfaata ve herkes
tarafından saygıya nail olacaksın. Allah’a yemin olsun ki bu, uğrunda yarış yapılan en üstün
derecedir. Hayırlı amellerde bulunanların giriştiği en yüce makamdır. Azim sahibi rasullerle
Allah’a ve Allah’ın yoluna davette onlara uyan her bir sıddîkın elde edebileceği en mükemmel
durumdur.
İbrahim aleyhisselam bu makama gıpta ettiği ve ayrıca ona ulaştığından dolayı böyle bir şeyi
zürriyeti için de istedi. Tâ ki hem kendisinin, hem soyundan gelecek olanların derecesi
yükselsin. Bu da onun önderliğinin, Allah’ın kullarının iyiliklerini istemesinin ve onlar
arasında doğru yola iletenlerin çoğalmasını arzu etmesinin bir sonucudur. İşte bu büyük ve üstün
gayretler Allah içindir, bu yüce makamlara ulaşmak da Allah’ın lütfuyladır. Rahim ve Lâtif olan
Allah, İbrahim’in bu isteğine icabet etti ve bu makama erişmeye neyin engel teşkil ettiğini de şöyle haber verdi:“Benim ahdim zalimleri kapsamaz.” Yani kendi nefsine zulmeden, zarar
veren, nefsinin değerini düşüren bir kimse dinde önderlik makamına erişemez. Çünkü zulüm bu
makama aykırıdır. Bu makam sabır ve yakîn aracılığı ile ulaşılan bir makamdır. Bunun sonucunda
ise bu makamın sahibi büyük bir imana, üstün salih amellere, güzel ahlâka, dosdoğru özelliklere,
eksiksiz muhabbete, Allah’a itaatle ve korkuyla boyun eğme ve Allah’a yönelme hallerine sahip
olur. Zulüm nere, böyle bir makam nere? Âyetin mefhumu zalim olmayan kimselerin önderlik
noktasına ulaşabileceğine ancak bununla birlikte bu makama ulaştırıcı sebepleri yerine
getirmeleri gerektiğine delildir.
125. Yüce Allah İbrahim’in önderliğine delâlet eden kalıcı bir örneği söz konusu etmektedir. Bu
da Beyt-i Haram’dır ki burayı ziyaret etmek, İslâm rükünlerinden bir rükûndür, küçük ve büyük
günahların dökülmesine bir sebeptir. Bu Beyt-i Haram’da İbrahim el-Halil’in ve onun soyundan
gelenlerin bıraktığı eserler vardır. Bunlarla onun önderliğinin derecesi anlaşılır ve onun
durumu hatırlanır. İşte bu konuda Yüce Allah şöyle buyurmaktadır:“Hani biz o Evi insanlar için bir dönüş” yani dini ve dünyevi
menfaatlerini elde etmek için dönüp geldikleri, tekrar tekrar gidip geldikleri ve bir türlü
kendisine doyamadıkları bir mekan “ve güven yeri kılmıştık.” Yani
herkesin hatta yabani hayvanların ve ağaç gibi cansız varlıkların dâhil içerisinde güven altında
bulunduğu bir belde yaptık. Bundan dolayı cahiliye döneminde Araplar müşrik olmalarına rağmen
Beyt-i Haram’a en ileri derecede saygı gösteriyor, herhangi bir kimse harem bölgesinde babasının
katilini bulsa dahi, onu rahatsız ve tedirgin etmiyordu. İslâm geldikten sonra onun
saygınlığını, teşrif ve tekrimini daha da artırdı.
“Siz de İbrahim’in makamından bir namazgâh edinin.” Bu buyruk ile şu an
Kâbe’nin kapısının karşısında bulunan malum Makamın kastedilmesi ihtimali olduğu gibi tavaftan
sonra kılınan iki rekât namazın kastedilmiş olma ihtimali de vardır. Bu iki rekâtın Makam-ı
İbrahim’in arkasında olması müstehabdır. Müfessirlerin çoğunluğunun kabul ettiği görüş
budur.
Bir diğer ihtimal de şudur: Bu ayette geçen “makam” kelimesi tekil ve izafet halindedir. O takdirde İbrahim’in hacdaki bütün Makamlarını kapsar ki bunlar da tavaf, sa’y, Arafat vakfesi, Müzdelife vakfesi, Cemrelere taş atma, kurban kesme ve bunların dışında kalan hac amelleri gibi bütün hac ibadetleridir. Buna göre “namazgâh”
kelimesi de mabed (ibadet olunan yer) anlamında olur. Yani siz hac
ibadetlerinde İbrahim’e tâbî olun, demektir. Birinci manayı içermesi ve lafzın da bu anlama
müsait olmasından dolayı bu anlamın daha uygun olması umulur.
“İbrahim ve İsmail’e de şöyle emir vermiştik: Evimi tavaf edenler, itikâfa girenler, rüku ve secde edenler”
yani namaz kılanlar “için tertemiz kılın.” Yani onlara Allah’ın Evini
şirkten, küfür ve masiyetlerden, necasetlerden ve her türlü pislikten temizleyin, diye emir ve
vahiy etmiştik. Bu buyrukta “tavaf”ın öncelikle söz konusu edilmesi, tavafın Mescid-i Haram’a has ibadetlerden olmasından dolayıdır. Daha sonra itikâfın söz konusu edilmesi ise itikafın mutlak olarak bir mescidde yapılmasının şart oluşundan dolayıdır. Daha faziletli olmasına rağmen namazın bunlardan sonra söz konusu edilmesinin sebebi işte budur.
Yüce Allah’ın Beyt’i kendisine izafe ederek “Evim” demesinin birtakım anlamları vardır. Bunlardan birisi:
Bunun, İbrahim ile İsmail’in o Beyt’i tertemiz etmek için -Allah’ın Evi olması dolayısı ile- çok
büyük bir gayret harcamalarını gerektirmesidir. Böylelikle onlar bütün gayretlerini ve
çabalarını bu uğurda, bütün takatlerini bu yolda harcarlar. Diğer bir husus, izafet bir şeyin
şerefini yükseltme ve ikramı ifade eder. Bu izafet de Allah kullarına bu Beyt’i ta’zim
etmelerini, ona gereken saygıyı göstermelerini emretmektedir. Bir diğer husus buradaki izafetin,
kalplerin ona yönelmesine vesile olmasıdır.
The Qur’ān tells us that Allah tested Abraham (peace be upon him) by instructing him to fulfil commandments and obligations. Abraham obeyed, fulfilling the orders completely. Allah told His prophet Abraham that He would make his manners and behaviour an example for people to follow. Abraham asked Allah to make also his descendants leaders who people would be guided by. Allah replied by saying that His promise to him of sacred leadership would not extend to the wrongdoers among his descendants.
E ricordate quando Allāh mise alla prova Ibrāhīm ﴾pace su di lui﴿ con le leggi e gli incarichi che gli affidò. Li eseguì compiutamente e con la massima cura. Allāh disse al suo Profeta Ibrāhīm: "in verità, ti ho scelto come guida e modello per l'umanità per le tue azioni e la tua moralità". Ibrāhīm disse: "Dio mio, fa' che i miei figli siano delle guide per la gente". Rispose Allāh: "I tuoi figli ingiusti non saranno guide religiose della gente".
The Qur’ān relates that Allah made the Kaaba a place for people to return to, as a means of connecting their hearts to Him. When they travel from it, they return to it. It has also been made a safe place for them where they will not be attacked. Allah tells people to make the stone which Abraham stood on while he was building the Kaaba into a place of prayer. Allah instructed Abraham and his son Ishmael to purify the sanctuary from filth and idols for those who wish to worship in it, go around the Kaaba, stay there for worship, praying and so on.
The History of Ka'bah
In the course of the story of Sayyidna Ibrahim (علیہ السلام) ، we now come to the building of the "House of Allah" - the Ka'bah کعبہ . An answer is thus being given to the Jews who used to deny the Holy Prophet ﷺ on the ground of their assumption that prophethood could not be given to anyone outside their own clan, and who used to scoff at the Muslims for turning towards the Ka'bah کعبہ in their prayers, and to believe that the Hajj was no more than a custom of the ignorant Arabs. The earlier verse had made it clear that prophethood could not be given to the unjust and the disobedient, even if they belonged to the progeny of Sayyidna Ibrahim (علیہ السلام) - a rule which destroys the very basis of the presumptuousness and vanity of the Jews. The present verse reminds them that the Ka'bah کعبہ was built under divine commandment by Sayyidna Ibrahim (علیہ السلام) ، himself with the help of his son Sayyidna Ismail (علیہ السلام) and thus suggests that the performance of the Hajj حج and the orientation towards the Ka'bah کعبہ have both been instituted by divine decree, and that the Holy Prophet ﷺ is a direct descendant of Sayyidna Ibrahim and Sayyidna Ismail (علیہما السلام) ، and is reviving the Abrahamic Way, which the Jews too must follow.
Verse 125 briefly outlines the history of the re-construction of the Ka'bah, the characteristic qualities of the "House of Allah" and the city of Makkah, and the injunctions with regard to the respect which has to be paid to this sacred place. The Holy Qur'an returns to the subject again and again in different chapters, providing more details. We shall cite Verses 26 and 27 from the Surah "Al-Hajj" which deals particularly with the annual pilgrimage:
وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ أَن لَّا تُشْرِكْ بِي شَيْئًا وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ ﴿26﴾ وَأَذِّن فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجَالًا وَعَلَىٰ كُلِّ ضَامِرٍ يَأْتِينَ مِن كُلِّ فَجٍّ عَمِيقٍ ﴿27﴾
And when We appointed for Ibrahim the place of the House: "You shall not associate anything with Me. And keep My House clean for those who circumambulate it, who stand there for the prayers, and who bow and prostrate themselves. And proclaim the pilgrimage among men, and they shall come to you on foot and on every lean camel too, coming from every deep ravine.." (22:26-27)
Ibrahim (علیہ السلام) migrated to Makkah
Ibn Kathir reports from Mujahid etc. that Sayyidna Ibrahim (علیہ السلام) was living in Syria when he received the revelation that Allah was going to indicate to him the site of the Ka'bah کعبہ ، which he was required to build and keep clean for those who should assemble there for performing the Hajj and offering the Salah نماز . In connection with the earlier verse, we have already told the story how he was led by the archangel Jibra'il (علیہ السلام) to the desert where the city of Makkah مکہ المکرمہ is now situated and where the remains of the earlier structure of the Ka'bah کعبہ stood only in the shape of a mound, and how he was commanded by Allah to leave his wife and infant son behind and to return to Syria. He immediately started on the journey, but was naturally anxious about his wife and child. So, when he was out of ear-shot, he prayed to Allah for them, as has been reported in the Surah "Ibrahim":
رَبِّ اجْعَلْ هَـٰذَا الْبَلَدَ آمِنًا وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الْأَصْنَام
"My Lord, make this city a place of peace, and keep me and my sons away from worshipping idols." (14:35)
And he prayed further:
رَّبَّنَا إِنِّي أَسْكَنتُ مِن ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ عِندَ بَيْتِكَ الْمُحَرَّمِ رَبَّنَا لِيُقِيمُوا الصَّلَاةَ فَاجْعَلْ أَفْئِدَةً مِّنَ النَّاسِ تَهْوِي إِلَيْهِمْ وَارْزُقْهُم مِّنَ الثَّمَرَاتِ لَعَلَّهُمْ يَشْكُرُونَ ﴿37﴾
Our Lord, I have made some of my offspring dwell in a valley which is incultivable, close to Your Holy House that they may, Our Lord, be steadfast in the prayers. So, make the hearts of men tender towards them, and provide them with fruits, so that they may be thankful." (14:37)
In the earlier commandment which had brought him to his place, Allah had asked him to keep His House clean. He knew that Allah intended the House to be kept clean not only from external dirt but also from internal filth -namely, association (Shirk شرک ) and infidelity (Kufr کفر). So, while departing from this barren desert where he was leaving his family but where a town was to grow, he prayed to Allah, firstly, to make it a place of safety and peace, and, secondly, to protect him and his children from idol-worship and association. "The Friend of Allah" had attained that degree of knowledge where one sees oneself as a mere nothing, and one makes no movement without a full realization of the truth that nothing happens independently of Divine Will, and that all one's actions and even inclinations rest in the hand of Allah. So, he turned to Allah Himself for help in being able to carry out the command to keep the House of Allah clean from association and infidelity. There is another subtle suggestion in this prayer. Allah had commanded that due respect should be paid to His "House." Now, there was a likelihood that some people might begin, out of sheer ignorance, to worship the Ka'bah itself. That is why Sayyidna Ibrahim (علیہ السلام) specially prayed for him and his children to be protected from association (shirk شرک). Then, out of his love for his wife and son, he prayed to Allah to provide them, in His grace, with fruits in this barren and uncultivable land where he was leaving them under divine command.
A hadith in Al-Bukhari's collection of the Traditions (Ahadith) tells us in detail how the archangel Jibra'il (علیہ السلام) appeared and made the spring of Zamzam زم زم flow in the desert, how some people from the tribe of Jurhum جُرھُم came and settled there, and how Sayyidna Isma'il (علیہ السلام) was married to a lady of this tribe. We also learn from different Traditions (Ahadith) of the Holy Prophet ﷺ that the command to settle near the Ka'bah کعبہ and to keep it clean (mentioned in Verse 26-27 of the Surah "Al-Hajj" ) was at that time addressed only to Sayyidna Ibrahim (علیہ السلام) for his son was yet an infant. And in those circumstances the intention of the command was not to start the reconstruction of the Ka'bah کعبہ but only to place the wife and the son of Sayyidna Ibrahim (علیہ السلام) in this locality so that a human settlement should begin to take shape. On the other hand, the verse we are dealing with (2:125) repeats the same command to keep the House clean, but is addressed as much to Sayyidna Ismail (علیہ السلام) as to his father, for the son had now grown into a young and married man, and could be included in the command to rebuild the Ka'bah.
A hadith reported by Al-Bukhari says that, on one of his periodic visits to his wife and son at Makkah, Sayyidna Ibrahim (علیہ السلام) found his son sitting under a tree, making arrows. He informed the son that Allah had entrusted him with a special task, and asked him if he would help his father. The son was, of course, as ready to obey and to serve as ever. Allah had already indicated the spot and also the area where the Ka'bah کعبہ was to be rebuilt. When they started digging the ground, the earlier foundations became visible, and it was on them that they began to raise the walls. The next verse speaks of this event وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ : "When Ibrahim was raising up the foundations of the House, and Ismail (too)." The order of the names indicates that the builder of the Ka'bah کعبہ is Sayyidna Ibrahim (علیہ السلام) while the role of Sayyidna Ismail (علیہ السلام) is that of a helper.makhan37
All the verses of the Holy Qur'an on the subject of the Ka'bah either say that the location had been indicated by Allah Himself, or report the divine command to keep the House clean, but never suggest that a new House was to be built in a new place. This in itself shows that the Ka'bah already existed in some form. Indeed, the Hadith, and history too, confirms this fact, and from these sources we learn that the earlier structure of the Ka'bah had either been destroyed at the time of the Deluge of Sayyidna Nuh (علیہ السلام) (Noah) or raised into the heavens, leaving the foundations buried in the ground. Hence, Sayyidna Ibrahim and Sayyidna Ismail (علیہما السلام) were not the original founders of the Ka'bah کعبہ ، but had raised a new building on the earlier foundations.
As to who founded the Ka'bah کعبہ for the first time and when, there is no fully authenticated Hadith which could clarify this point. Certain narrations coming from the people of the Book, however, tell us that it was founded by the angels even before Sayyidna Adam (علیہ السلام) came down to the earth. He built the Ka'bah کعبہ a second time, or renovated it. This structure remained intact upto the time of the Deluge, which destroyed it, and left it a mere mound - the shape in which Sayyidna Ibrahim and Sayyidna Ismail (علیہما السلام) found it. And they constructed a new building on the site. Since then, the Ka'bah کعبہ has undergone certain alterations, but has never been demolished completely. Before the Holy Prophet ﷺ assumed the prophetic functions, the Quraysh of Makkah built the Ka'bah کعبہ afresh, and he himself took part in this renovation.
Some injunctions related to the Haram حرم
(1) The word Mathabah مَثَابَة ، used in this verse, comes from the root Thaba ثبا (signifying "to come back" ), and thus denotes a place to which one returns again and again. This shows that Allah has given a position of privilege to the Ka'bah کعبہ - it shall always remain a place where people will assemble from the four corners of the world, and would long to return to it again and again. Al-Qurtubi reports the great commentator Mujahid to have said that one never has enough of visiting the Ka'bah کعبہ ، but comes back every time with a greater longing to return, and to see it again. Certain scholars have remarked that one of the signs of one's Hajj حج having been accepted by Allah is that, on one's return, one should find in one's heart a greater desire to present oneself in the House of Allah again. This is borne out by the experience of those who have had the good fortune to be there - each visit, instead of slaking the thirst, rather increases it. Considering that Makkah has nothing to offer by way of a beautiful landscape or easy access or mundane comforts, yet, its power to draw millions of people to itself every year is nothing short of miracle.
(2) This verse says that Allah has made "the House" a place of peace. "The House" refers not only to the Ka'bah itself, but also to the whole area of the Mosque which surrounds it, and is called the Haram. There are other instances in the Holy Qur'an where the word "Ka'bah" or the expression Baytullah بیت اللہ ("House of Allah" ) connotes the whole area of the Haram. For example, the phrase هَدْيًا بَالِغَ الْكَعْبَةِ : "an offering to reach the Ka` bah" (5:95) refers to the Haram, for the verse deals with the subject of animal sacrifice, while it is not legitimate to offer such a sacrifice inside the Ka'bah. So, Verse 125 means that the whole of the Haram has been made a place of peace - that is to say, people have been forbidden from shedding blood or taking revenge within these precincts (ibn al-` Arabi). In fact, this commandment was one of the residues of the Way of Ibrahim (علیہ السلام) which were still alive in the Age of Ignorance (Al-Jahiliyyah الجاھلیہ), and all kinds of bloodshed or battle, individual or collective, were held to be forbidden inside this sanctuary, so much so that a man would never let himself take his revenge, even if he came upon the murderer of his brother or father in the Haram. The Islamic Shari'ah has preserved this injunction. The ban was lifted only for the sake of the Holy Prophet ﷺ on the day of the conquest of Makkah, and that too only for a few hours, and was reimposed for ever immediately after - the Holy Prophet ﷺ himself announced it in his address on the occasion. (Al-Bukhari)
Now, as for the man who commits, within these precincts, a crime for which the Shari'ah has laid down a specific physical punishment (Hadd حد) or allowed the victim to be revenged (Qisas قصاص ), the Haram will not provide sanctuary to him - the consensus holds that such a criminal will be duly punished. (Al-Jassas and Al-Qurtubi) For, the Holy Qur'an itself says: فَإِن قَاتَلُوكُمْ فَاقْتُلُوهُمْ "If they fight you [ inside the Haram ], you may kill them." (2:191) There is, however, a difference of views among the masters of Fiqh (Islamic jurisprudence) on one point. What is to be done with the man who commits a crime outside, and then seeks a sanctuary in the Haram? Even in this case, some masters would have the criminal punished in the manner prescribed by the Shari'ah. On the other hand, Imam Abu Hanifah (رح) ، believes that if such men are allowed to save themselves from punishment in this manner, the Haram would become an easy refuge for all kinds of criminals and disorder would prevail, but in view of the sanctity of the place, the criminal would not be punished inside the Haram, but forced to come out, and then the punishment prescribed by the Shari'ah would be duly given to him.
(3) The present verse mentions "the Station of Ibrahim." It is a stone on which Sayyidna Ibrahim (علیہ السلام) had stood while building the Ka'bah, and which miraculously acquired the print of his foot. (Ai-Bukhari) The blessed Companions Anas ؓ says that he has himself seen the mark on the stone. On the other hand, it has been reported from the blessed Companion ` Abdullah ibn ` Abbas that the Haram as a whole is the "Station of Ibrahim. " Probably he meant that the two rak'ahs رکعات of the Salah نماز which this verse enjoins upon us to offer near the "Station of Ibrahim" after completing tawaf طواف (circumambulation) of the Ka'bah کعبہ ، may be offered anywhere within the precincts of the Haram, and that the prayers thus offered would be quite valid. Most of the Fuqaha' accept this view.
The Maqam of Ibrahim
(1) As to the commandment for making "the Station of Ibrahim" a place of offering one's prayers, the Holy Prophet ﷺ himself has explained it through his own words and actions on the occasion of his last Hajj حج . After completing the tawaf طواف ، when he reached "the Station of Ibrahim," placed some yards away from the Ka'bah کعبہ ، he recited this very verse, and then offered two rak'ats رکعتین on the other side of this stone, with his face turned towards the Ka'bah کعبہ (Sahih Muslim). The Fuqaha' have inferred from this the rule that if one does not get the room to stand close to "the Station of Ibrahim," one may, while offering prayers, validly stand at any distance from it that one can, so long as the Ka'bah کعبہ ، as well as "the Station of Ibrahim," is in front of him.
(2) This verse shows that it is necessary (Wajib واجب) to offer two rak` ahs رکعتین after the tawaf طواف of the Ka'bah کعبہ . (Al-Jassas and Mulla ` Ali a1-Qari) But offering these prayers specifically behind the "Station of Ibrahim" is a Sunnah (the Way of the Holy Prophet ﷺ). There is, however, no bar on offering these prayers at any other spot within the Haram, for the Holy Prophet ﷺ himself has been reported to have offered them near the gate of the "House of Allah", as did the blessed Companion ` Abdullah ibn ` Abbas ؓ ، too (a1-Jassas). In his "Al-Manasik المناسِک ", Mulla ` Ali al-Qari says that if one is not, for some reason, able to offer these necessary (Wajib واجب) prayers behind "the Station of Ibrahim," as required by the Sunnah, he may validly offer them anywhere he possibly can within the Haram, or even outside.
In fact, this is exactly what happened to Sayyidah Umm Salmah ؓ ، one of the wives of the Holy Prophet ﷺ . On the occasion of her Last Hajj حج ، she could not find the opportunity to offer these Wajib واجب prayers inside the Haram, and was able to do so when she was outside the city of Makkah itself. Most of the F u q a h a', except Imam Malik (رح) ، hold the view that if circumstances compel one to offer these prayers outside the Haram, one is not required to make an animal sacrifice by way of compensation.
(6) The divine command to طَهِّرَا بَيْتِيَ "Keep My House clean" includes purifying it from physical and external dirt as much as from internal filth like infidelity (Kufr کفر) and association (Shirk شرک ), and from impurities like greed, lust, envy, pride, vanity, hypocrisy, etc. Then, the use of the expression "My House" indicates that the commandment applies to mosques in general, for all the mosques are "the Houses of Allah", as the Holy Qur'an itself has said فِي بُيُوتٍ أَذِنَ اللَّـهُ أَن تُرْفَعَ "In houses which Allah has commanded to be raised up" (24:36). Al-Qurtubi reports that the Second Khalifah ` Umar ؓ once heard a man shout in the mosque, and rebuked him for having forgotten where he was. That is to say, one should pay due respect to a mosque, and refrain from speaking loudly, and, above all, from saying something which the Shari'ah has forbidden. In short, just as the Haram حرم must be kept clean from all kinds of dirt and filth, external and internal, so must every mosque. Those who enter a mosque must keep their bodies and their clothes free from dirt, filth and even from bad smells, and also keep their hearts free from Shirk شرک ، hypocrisy, pride, malice and greed etc. The Holy Prophet ﷺ has asked the people not to enter a mosque, if they have just eaten raw onion or garlic, and has also forbidden very small children and mad men to enter a mosque for fear of their polluting it.
(7) The verse shows that "the House of Allah" is meant for people to make tawaf طواف of the Ka'bah کعبہ ، to do I` tikaf اعتکاف (to seek a retreat for worship and meditation), and to offer their prayers. In the case of those who come from outside to perform the Hajj حج ، the tawaf طواف carries greater merit than offering prayers. Lastly, the verse makes it clear that it is absolutely permissible to offer one's prayers inside the "House of Allah", whether the prayers are fard فرض (obligatory) or nafl نفل (supererogatory) (Jasss).
E ricorda quando Allāh stabilì la Casa Sacra البيت الحرام come luogo di riferimento per la gente, alla quale i loro cuori sono legati, e ogni volta che la lasciarono tornarono ad Essa; la rese un luogo sicuro per loro, dove nessuno sarebbe stato aggredito, e disse alla gente: "Fate in modo che la pietra – su cui saliva Ibrāhīm mentre costruiva la Ka'ba - sia un luogo di preghiera. E raccomandammo a Ibrāhīm e a suo figlio Ismā'īl di purificare la Casa Sacra dallo sporco e dagli idoli, e di prepararla per coloro che volevano adorarlo compiendo tawaaf, i'tikaaf, preghiera e altro.
Rappelle-toi lorsqu’Allah fit de la Maison Sacrée un lieu de référence pour les gens et d’attachement pour leurs cœurs puisque dès qu’ils la quittent, ils souhaitent y retourner. De plus, Allah fit de cette Maison un lieu sûr où ils se sentent en sécurité. Les gens dirent: Prenez la pierre –sur laquelle Abraham se tenait lorsqu’il construisait la Ka’bah– comme lieu de prière. Nous avons conseillé à Abraham et à son fils Ismaël (`Ismâ’îl) de purifier la maison Sacrée des impuretés et des idoles puis de la préparer à l’attention de ceux qui désirent y adorer Allah en accomplissant des circumambulations (`aṭ-ṭawâfu), une retraite spirituelle (`al-i’tikâfu), une prière ou toute autre adoration.
The Virtue of Allah's House
Al-`Awfi reported that Ibn `Abbas commented on Allah's statement,
وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ
(And (remember) when We made the House (the Ka`bah at Makkah) a place of resort for mankind) "They do not remain in the House, they only visit it and return to their homes, and then visit it again." Also, Abu Ja`far Ar-Razi narrated from Ar-Rabi` bin Anas from Abu Al-`Aliyah who said that,
وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْناً
(And (remember) when We made the House (the Ka`bah at Makkah) a place of resort for mankind and a place of safety) means, "Safe from enemies and armed conflict. During the time of Jahiliyyah, the people were often victims of raids and kidnapping, while the people in the area surrounding it (Al-Masjid Al-Haram) were safe and not subject to kidnapping." Also, Mujahid, `Ata', As-Suddi, Qatadah and Ar-Rabi` bin Anas were reported to have said that the Ayah (2:125) means, "Whoever enters it shall be safe."
This Ayah indicates that Allah honored the Sacred House, which Allah made as a safe refuge and safe haven. Therefore, the souls are eager, but never bored, to conduct short visits to the House, even every year. This is because Allah accepted the supplication of His Khalil, Ibrahim, when he asked Allah to make the hearts of people eager to visit the House. Ibrahim said (14:40),
رَبَّنَا وَتَقَبَّلْ دُعَآءِ
(Our Lord! And accept my invocation).
Allah described the House as a safe resort and refuge, for thosewho visit it are safe, even if they had committed acts of evil. Thishonor comes from the honor of the person who built it first, KhalilAr-Rahman, just as Allah said,
وَإِذْ بَوَّأْنَا لإِبْرَهِيمَ مَكَانَ الْبَيْتِ أَن لاَّ تُشْرِكْ بِى شَيْئاً
(And (remember) when We showed Ibrahim the site of the (Sacred) House (the Ka`bah at Makkah) (saying): "Associate not anything (in worship) with Me...") (22:26) and,
إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِى بِبَكَّةَ مُبَارَكاً وَهُدًى لِّلْعَـلَمِينَ فِيهِ ءَايَـتٌ بَيِّـنَـتٌ مَّقَامُ إِبْرَهِيمَ وَمَن دَخَلَهُ كَانَ ءَامِناً
(Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-`Alamin (mankind and Jinn). In it are manifest signs (for example), the Maqam (place) of Ibrahim; whosoever enters it, he attains security) (3:96-97).
The last honorable Ayah emphasized the honor of Ibrahim's Maqam, and the instruction to pray next to it,
وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى
(And take you (people) the Maqam (place) of Ibrahim as a place of prayer). The Maqam of Ibrahim
Sufyan Ath-Thawri reported that Sa`id bin Jubayr commented on the Ayah,
وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى
(And take you (people) the Maqam (place) of Ibrahim as a place of prayer) "The stone (Maqam) is the standing place of Ibrahim, Allah's Prophet, and a mercy from Allah. Ibrahim stood on the stone, while Isma`il was handing him the stones (constructing the Ka`bah)."As-Suddi said, "The Maqam of Ibrahim is a stone which Isma`il's wife put under Ibrahim's feet when washing his head." Al-Qurtubi mentioned this, but he considered it unauthentic, although others gave it prefrence, Ar-Razi reported it in his Tafsir from Al-Hasan Al-Basri, Qatadah, and Ar-Rabi` bin Anas.
Ibn Abi Hatim reported that Jabir, describing the Hajj (pilgrimage) of the Prophet said, "When the Prophet performed Tawaf, `Umar asked him, `Is this the Maqam of our father' He said, `Yes.' `Umar said, `Should we take it a place of prayer' So Allah revealed,
وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى
(And take you (people) the Maqam (place) of Ibrahim (Abraham) as a place of prayer.")
Al-Bukhari said, "Chapter: Allah's statement,
وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى
(And take you (people) the Maqam (place) of Ibrahim (Abraham) as a place of prayer) meaning, they return to it repeatedly." He then narrated that Anas bin Malik said that `Umar bin Al-Khattab said, "I agreed with my Lord, or my Lord agreed with me, regarding three matters. I said, `O Messenger of Allah ﷺ! I wish you take the Maqam of Ibrahim a place for prayer.' The Ayah,
وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى
(And take you (people) the Maqam (place) of Ibrahim (Abraham)) was revealed. I also said, `O Messenger of Allah ﷺ! The righteous and the wicked enter your house. I wish you would command the Mothers of the believers (the Prophet's wives) to wear Hijab. Allah sent down the Ayah that required the Hijab. And when I knew that the Prophet was angry with some of his wives, I came to them and said, `Either you stop what you are doing, or Allah will endow His Messenger with better women than you are.' I advised one of his wives and she said to me, `O `Umar! Does the Messenger of Allah ﷺ not know how to advise his wives, so that you have to do the job instead of him' Allah then revealed,
عَسَى رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَجاً خَيْراً مِّنكُنَّ مُسْلِمَـتٍ
(It may be if he divorced you (all) that his Lord will give him instead of you, wives better than you, ـ Muslims (who submit to Allah))." (66:5)
Also, Ibn Jarir narrated that Jabir said, "After the Messenger of Allah ﷺ kissed the Black Stone, he went around the house three times in a fast pace and four times in a slow pace. He then went to Maqam of Ibrahim, with it between him and the House, and prayed two Rak`ahs." This is part of the long Hadith that Muslim recorded in Sahih. Al-Bukhari recorded that `Amr bin Dinar said that he heard Ibn `Umar say, "The Messenger of Allah ﷺ performed Tawaf around the House seven times and then prayed two Rak`ahs behind the Maqam."
All these texts indicate that the Maqam is the stone that Ibrahim was standing on while building the House. As the House's walls became higher, Isma`il brought his father a stone, so that he could stand on it, while Isma`il handed him the stones. Ibrahim would place the stones on the wall, and whenever he finished one side, he would move to the next side, to complete the building all around. Ibrahim kept repeating this until he finished building the House, as we will describe when we explain the story of Ibrahim and Isma`il and how they built the House, as narrated from Ibn `Abbas and collected by Al-Bukhari. Ibrahim's footprints were still visible in the stone, and the Arabs knew this fact during the time of Jahiliyyah. This is why Abu Talib said in his poem known as `Al-Lamiyyah', "And Ibrahim's footprint with his bare feet on the stone is still visible."
The Muslims also saw Ibrahim's footprints on the stone, as Anas bin Malik said, "I saw the Maqam with the print of Ibrahim's toes and feet still visible in it, but the footprints dissipated because of the people rubbing the stone with their hands."
Earlier, the Maqam was placed close to the Ka`bah's wall. In the present time, the Maqam is placed next to Al-Hijr on the right side of those entering through the door.
When Ibrahim finished building the House, he placed the stone next to the wall of Al-Ka`bah. Or, when the House was finished being built, Ibrahim just left the stone where it was last standing, and he was commanded to pray next to the stone when he finished the Tawaf (circumambulating). It is understandable that the Maqam of Ibrahim would stand where the building of the House ended. The Leader of the faithful `Umar bin Al-Khattab, one of the Four Rightly Guided Caliphs whom we were commanded to emulate, moved the stone away from the Ka`bah's wall during his reign. `Umar is one of the two men, whom the Messenger of Allah ﷺ described when he said,
«اقْتَدُوا بِاللَّذَيْنِ مِنْ بَعْدِي أَبِي بَكْرٍ وَعُمَر»
(Imitate the two men who will come after me: Abu Bakr and `Umar.)
`Umar was also the person whom the Qur'an agreed with regarding praying next to Maqam of Ibrahim. This is why none among the Companions rejected it when he moved it.
`Abdur-Razzaq reported from Ibn Jurayj from `Ata', "`Umar bin Al-Khattab moved the Maqam back." Also, `Abdur-Razzaq narrated that Mujahid said that `Umar was the first person who moved the Maqam back to where it is now standing." Al-Hafiz Abu Bakr, Ahmad bin `Ali bin Al-Husayn Al-Bayhaqi recorded `A'ishah saying, "During the time of the Messenger of Allah ﷺ and Abu Bakr, the Maqam was right next to the House. `Umar moved the Maqam during his reign." This Hadith has an authentic chain of narration. i
Every year, the faithful come from all over the world to visit the Ka‘bah in Makkah, where no one is allowed to harm even the lowliest living creature; for Makkah has been made into a sacred place of worship for all time. Since people come to this place to remember God in an atmosphere of peace and solitude, it has to be cleansed of all impurities, and all activities that are contrary to this basic purpose are banned. Here the faithful bow and prostrate themselves, their greatest mark of respect for their Creator being the circumambulation of the Ka‘bah.
Allah'ın Beytu'l Haram'ı insanların toplandığı, kalplerinin bağlandığı yer kıldığı zamanı hatırla. Oradan ne zaman ayrılsalar oraya dönmek isterler. Allah orayı insanlar için güvende kıldı. Orada, kimse onlara saldırmaz. İnsanlara: "-İbrahim'in Kâbe'yi inşa ederken üzerinde durduğu- taşın olduğu yerde namaz kılacağınız bir yer edinin." dedik. İbrahim ve oğlu İsmail'i Beytu'l Haram'ı putlardan, pisliklerden temizlemesi ve tavaf, itikaf, namaz ve diğer ibadetleri yapmak isteyenler için hazırlaması hususunda görevlendirdik.
I sjeti se kada je Allah Sveti hram, Kabu, učinio mjestom kojem se ljudi vraćaju i za koje se njihova srca vežu: kada god odu, vrate mu se. Allah ga je učinio spokojnim mjestom za ljude i u njemu im niko nasilje ne smije činiti. On je ljudima rekao: "Učinite kamen na kojem je Ibrahim stajao dok je gradio Kabu mjestom za obavljanje namaza." I Mi smo Ibrahimu i njegovom sinu Ismailu oporučili da očiste Sveti hram od svih prljavština i kipova, i da ga pripreme za one koji žele Allaha obožavati na tom mjestu, obavljajući tavaf, itikaf, namaz i druge ibadete.
Và nhớ lại lúc Allah qui định lấy Ngôi Đền K'abah ở Nhà nguyện Al-Haram làm nơi tới lui thăm viếng cho những ai có trái tim hướng về Nó, TA đã làm cho Nó thành một nơi an toàn cho họ, không ai có thể gây hại đến họ tại nơi đó. TA đã phán với nhân loại: các ngươi hãy lấy chỗ của tảng đá mà Ibrahim đã đứng trên đó trong lúc xây Ngôi Đền K'abah (được gọi là Maqam Ibrahim) làm nơi dâng lễ nguyện Salah. Và TA đã dặn Ibrahim và con trai của Y - Isma-'il phải tẩy sạch Nhà nguyện Alharam khỏi những thứ dơ bẩn và luôn giữ Nó thanh khiết khỏi những bục tượng để tiếp đón những ai muốn thờ phượng TA trong đó bằng việc đi vòng quanh Ngôi Đền K'abah, ở lại trong đó lánh trần để chuyên tâm thờ phượng, dâng lễ nguyện Salah và các việc làm hành đạo khác.
Banggitin mo noong ginawa ni Allāh ang Bahay na Binanal bilang isang pagbabalikan para sa mga tao, na kinahuhumalingan ng mga puso nila: sa tuwing lumilisan sila mula roon ay bumabalik sila roon; at ginawa Niya iyon bilang isang katiwasayan para sa kanila, na hindi sila inaaway roon. Nagsabi Siya sa mga tao: "Gumawa kayo mula sa bato – na tinatayuan noon ni Abraham habang siya nagtatayo ng Ka`bah – ng isang lugar para sa pagdarasal." Nagtagubilin Kami kay Abraham at sa anak niyang si Ismael ng pagdalisay ng Bahay na Binanal mula sa mga karumihan at mga anito, at ng paghahanda niyon para sa sinumang nagnais ng pagsamba roon sa pamamagitan ng pagsasagawa ng ṭawāf, i`tikāf, ṣalāh, at iba pa.
Recuerden cuando Al‑lah hizo de la Casa Sagrada un lugar de referencia para la gente y de apego para sus corazones, ya que cuando de allí se alejan, allí desean regresar. Más aún, Al‑lah hizo de esta Casa un lugar en el cual ellos se sienten seguros. Las personas dijeron: Tomen la piedra (sobre la cual estaba Abraham u cuando construía la Ka’bah) como lugar de oración. Hemos indicado a Abraham y a su hijo Ismael (Isma’il) que purifiquen la Casa Sagrada de impurezas e ídolos y que la preparen para recibir a aquellos que deseen adorar a Al‑lah realizando circunvalaciones (at-tawaf), un retiro espiritual (al-i’tikaf), una oración o cualquier otro rito.
Ingatlah ketika Allah menjadikan Baitulharam (Ka'bah) sebagai tempat kembalinya manusia yang membuat hati mereka selalu tertambat kepadanya. Setiap kali mereka pergi meninggalkannya, mereka selalu kembali lagi kepadanya. Kami menjadikan Ka'bah itu sebagai tempat yang aman bagi mereka, tidak ada yang boleh dizalimi di sana. Allah lalu berfirman kepada manusia, “Jadikanlah batu (makam Ibrahim) yang pernah digunakan oleh Ibrahim sebagai pijakan kaki ketika berdiri untuk membangun Ka'bah sebagai tempat untuk menunaikan salat.” Kami lalu berpesan kepada Ibrahim dan putranya, Ismail agar mereka membersihkan Baitulharam dari berbagai kotoran dan berhala, serta mempersiapkannya untuk siapa saja yang hendak beribadah di sana dengan melaksanakan tawaf, iktikaf, salat dan ibadah lainnya.
Recuerda, Profeta, cuando Al‑lah suplicó a su Señor en estos términos: Señor, haz de La Meca un lugar seguro donde nadie sea atacado y otorga a sus habitantes frutos diversos a modo de sustento, especialmente a aquellos que han creído en Ti y en el Día Final. Al‑lah dijo: A aquellos que hayan rechazado mi mensaje, solo les daré una mínima parte de sustento en este mundo y luego les haré sufrir el castigo del Infierno, y qué terrible destino tendrán el Día de la Resurrección.
"Dan (ingatlah), ketika Ibrahim berdoa, 'Ya Tuhanku, jadi-kanlah negeri
ini, negeri yang aman sentosa, dan berikanlah rizki dari buah-buahan kepada penduduknya yang
beriman di antara mereka kepada Allah dan Hari Kemudian.' Allah berfirman, 'Dan kepada orang
yang kafir pun Aku beri kesenangan sementara, ke-mudian Aku paksa dia menjalani siksa neraka,
dan itulah seburuk-buruk tempat kembali'." (Al-Baqarah: 126).
(126) Ketika Nabi Ibrahim عليه السلام berdoa bagi Baitullah agar Allah
menjadikannya sebagai negeri yang aman dan Allah mem-berikan rizki berbagai macam buah-buahan
kepada penduduknya, kemudian beliau mengkhususkan doa ini hanya bagi orang-orang yang beriman
sebagai tindakan kesopanan kepada Allah, di mana doa beliau yang pertama bersifat umum, dan
diberi jawaban yang dibatasi dengan selain yang zhalim, dan ketika beliau berdoa agar mereka
mendapatkan rizki dan beliau membatasinya hanya bagi orang-orang Mukmin saja, padahal rizki
Allah itu menyeluruh kepada orang Mukmin, orang kafir, pelaku kemaksiatan, dan pe-laku ketaatan,
maka Allah تعالى berfirman, ﴾ وَمَن كَفَرَ ﴿ "Dan kepada orang yang kafir pun" Aku memberi rizki kepada mereka semuanya, baik Muslim maupun kafir. Adapun yang Muslim, dia akan memper-gunakan rizki itu untuk beribadah kepada Allah, kemudian de-ngannya dia berpindah kepada kenikmatan surga, sedangkan yang kafir, dia akan bersenang-senang padanya sementara, ﴾
ثُمَّ أَضۡطَرُّهُۥٓ ﴿ "kemudian Aku paksa ia," maksudnya, Aku mendorongnya dan me-ngeluarkannya dengan paksa untuk ﴾
إِلَىٰ عَذَابِ ٱلنَّارِۖ وَبِئۡسَ ٱلۡمَصِيرُ ﴿ "menjalani siksa neraka, dan itulah seburuk-buruk
tempat kembali."
E ricorda, o Profeta, quando Ibrahim disse, mentre implorava il suo Dio: "Dio mio, stabilisci la Mekkah un paese sicuro, non verrà fatto del male a nessuno in essa,e offri loro vari tipi di frutti, e rendili uno speciale mezzo di sussistenza per coloro che credono in Te e nell'Ultimo Giorno. Allāh disse: "E chi non crede avrà comunque un sostentamento, in questo mondo, e poi, nell'Aldilà, lo porterò contro la sua volontà al tormento del Fuoco e ad un infausto destino, nel Giorno della Resurrezione.
126- Hani İbrahim; “Rabb’im, bunu emin bir belde kıl! Halkından Allah’a ve âhiret gününe iman edenleri meyvelerle rızıklandır”
demişti. Allah da buyurdu ki:“Kâfir olanı dahi kısa bir zaman için faydalandıracak, sonra onu Cehennem azabına mahkûm edeceğim. O, varılacak ne kötü bir yerdir!”
126. “Hani İbrahim; “Rabb’im, bunu emin bir belde kıl!…” Yani İbrahim
aleyhisselam bu Beyt’e Allah’ın burayı güvenilir bir belde kılması, buranın ahalisini de türlü
ürünlerler rızıklandırması için dua etmiş ve de Allah’a karşı edebinden dolayı bu duayı
mü’minler ile kayıtlamıştır. Zira onun yaptığı ilk duasında ifadeleri mutlak/genel idi. Ancak o
duası “zulme bulaşmama” kaydı ile kabul edilmişti. Bundan dolayı İbrahim
aleyhisselam da bu Beyt’in ahalisine rızık ihsan edilmesi için dua edip de “iman” kaydını zikredince, Yüce Allah’ın lütfu mü’mini de, kâfiri de, isyankârı da, itaatkârı da kapsayıcı olduğundan dolayı Allah “kâfir olanı dahi”
diye karşılık vermiştir. Yani ben müslümanları ile kâfirleri ile onların hepsini
rızıklandıracağım. Müslüman olan bu rızkı Allah’a ibadete bir yardımcı olarak kullanır, sonra da
bu rızıktan ebedi olan Cennet’in nimetlerine geçer. Kâfir ise bu rızık ile kısa bir süre
yararlandırıldıktan sonra “onu Cehennem azabına mahkûm edeceğim” yani o
istemese dahi ben onu o azaba duçar edeceğim, istemeye istemeye onu zorla oraya sokacağım ki
“O, varılacak ne kötü bir yerdir!”
The Command to purify the House
Al-Hasan Al-Basri said that,
وَعَهِدْنَآ إِلَى إِبْرَهِيمَ وَإِسْمَـعِيلَ
(And We gave Our 'Ahd (command) to Ibrahim and Isma`il) means, "Allah ordered them to purify it from all filth and impurities, of which none should ever touch it." Also, Ibn Jurayj said, "I said to `Ata', `What is Allah's `Ahd' He said, `His command."' Also, Sa`id bin Jubayr said that Ibn `Abbas commented on the Ayah,
أَن طَهِّرَا بَيْتِىَ لِلطَّآئِفِينَ وَالْعَـكِفِينَ
(that they should purify My House (the Ka`bah) for those who are circumambulating it, or staying (I`tikaf)) "Purify it from the idols." Further, Mujahid and Sa`id bin Jubayr said that,
طَهِّرَا بَيْتِىَ لِلطَّآئِفِينَ
(purify My House for those who are circumambulating it) means, "From the idols, sexual activity, false witness and sins of all kinds."
Allah said,
لِلطَّآئِفِينَ
(for those who are performing Tawaf (circumambulating) it).
The Tawaf around the House is a well-established ritual, Sa`id bin Jubayr said that,
لِلطَّآئِفِينَ
(for those who are circumambulating it) means, strangers (he means who do not live in Makkah), while;
وَالْعَـكِفِينَ
(or staying (I`tikaf)) is about those who live in the area of the Sacred House. Also, Qatadah and Ar-Rabi` bin Anas said that I`tikaf is in reference to those who live in the area of the House, just as Sa`id bin Jubayr stated. Allah said,
وَالرُّكَّعِ السُّجُودِ
(or bowing or prostrating themselves (there, in prayer))
Ibn `Abbas said, when it is a place of prayer it includes those who are described as bowing and prostrating themselves. Also, `Ata' and Qatadah offered the same Tafsir.
Purifying all Masjids is required according to this Ayah and according to Allah's statement,
فِى بُيُوتٍ أَذِنَ اللَّهُ أَن تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالاٌّصَالِ
(In houses (mosques) which Allah has ordered to be raised (to be cleaned, and to be honored), in them His Name is remembered (i.e. Adhan, Iqamah, Salah, invocations, recitation of the Qur'an). Therein glorify Him (Allah) in the mornings and in the (late) afternoons) (24:36).
There are many Hadiths that give a general order for purifying the Masjids and keeping filth and impurities away from them. This is why the Prophet said,
«إِنَّمَا بُنِيَتِ الْمَسَاجِدُ لِمَا بُنِيَتْ لَه»
(The Masjids are established for the purpose that they were built for (i. e. worshipping Allah alone).)
I have collected a book on this subject, and all praise is due to Allah.
Makkah is a Sacred Area
Allah said,
وَإِذْ قَالَ إِبْرَهِيمُ رَبِّ اجْعَلْ هَـذَا بَلَدًا آمِنًا وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَتِ مَنْ ءَامَنَ مِنْهُم بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ
(And (remember) when Ibrahim said, "My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day.")
Imam Abu Ja`far bin Jarir At-Tabari narrated that Jabir bin `Abdullah said that the Messenger of Allah ﷺ said,
«إِنَّ إِبْرَاهِيمَ حَرَّمَ بَيْتَ اللهِ وَأَمَّنَهُ وَإِنِّي حَرَّمْتُ الْمَدِينَةَ مَا بَيْنَ لَابَتَيْهَا، فَلَا يُصَادُ صَيْدُهَا وَلَا يُقْطَعُ عِضَاهُهَا»
(Ibrahim made Allah's House a Sacred Area and a safe refuge. I have made what is between the two sides of Al-Madinah a Sacred Area. Therefore, its game should not be hunted, and its trees should not be cut.) An-Nasa'i and Muslim also recorded this Hadith.
There are several other Hadiths that indicate that Allah made Makkah a sacred area before He created the heavens and earth. The Two Sahihs recorded `Abdullah bin `Abbas saying that the Messenger of Allah ﷺ said,
«إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّمَوَاتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلى يَومِ الْقِيَامَةِ وَإِنَّهُ لَمْ يَحِلَّ الْقِتَالُ فِيهِ لِأَحَدٍ قَبْلِي وَلَمْ يَحِلَّ لِي إِلَّا سَاعَةً مِنْ نَهَارٍ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلى يَوْمِ الْقِيَامَةِ لَا يُعْضَدُ شَوْكُهُ وَلَا يُنَفَّرُ صَيْدُهُ،وَلَا يَلْتَقِطُ لُقَطَتَهُ إِلَّا مَنْ عَرَّفَهَا وَلَا يُخْتَلى خَلَاهَا»
فَقَالَ الْعَبَّاسُ:
«يَا رَسُولَ اللهِ: إِلّا الْإذْخِرَ فَإِنَّهُ لِقَيْنِهِمْ وَلِبُيُوتِهِمْ فَقَالَ:
«إِلَّا الْإِذْخِر»
(Allah has made this city a sanctuary (sacred place) the Day He created the heavens and earth. Therefore, it is a sanctuary until the Day of Resurrection because Allah made it a sanctuary. It was not legal for anyone to fight in it before me, and it was legal for me for a few hours of one day. Therefore, it is a sanctuary until the Day of Resurrection, because Allah made it a sanctuary. None is allowed to uproot its thorny shrubs, or to chase its game, or to pick up something that has fallen, except by a person who announces it publicly, nor should any of its trees be cut.) Al-`Abbas said, `O Messenger of Allah ﷺ! Except the lemon-grass, for our goldsmiths and for our graves.' The Prophet added, (Except lemon-grass.)
This is the wording of Muslim. The Two Sahihs also recorded Abu Hurayrah narrating a similar Hadith, while Al-Bukhari recorded a similar Hadith from Safiyyah bint Shaybah who narrated it from the Prophet .
Abu Shurayh Al-`Adawi said that he said to `Amr bin Sa`id while he was sending armies to Makkah, "O Commander! Let me narrate a Hadith that the Messenger of Allah ﷺ said the day that followed the victory of Makkah. My ears heard the Hadith, my heart comprehended it, and my eyes saw the Prophet when he said it. He thanked Allah and praised him and then said,
«إِنَّ مَكَّةَ حَرَّمَهَا اللهُ وَلَمْ يُحَرِّمْهَا النَّاسُ فَلَا يَحِلُّ لِامْرِىءٍ يُؤْمِنُ بِاللهِ وَالْيَومِ الْآخِرِ أَنْ يَسْفِكَ بِهَا دَمًا وَلَا يَعْضِدَ بِهَا شَجَرَةً،فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِصلى الله عليه وسلّم فَقُولُوا: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُمْ، وَإِنَّمَا أَذِنَ لِي فِيهَا سَاعَةً مِنْ نَهَارٍ وَقَدْ عَادَتْ حُرْمَتُهَا الْيَومَ كَحُرْمَتِهَا بِالْأَمْسِ فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِب»
(Allah, not the people, made Makkah a sanctuary, so any person who has belief in Allah and the Last Day, should neither shed blood in it nor should he cut down its trees. If anybody argues that fighting in it is permissible on the basis that Allah's Messenger ﷺ fought in Makkah, say to him, `Allah allowed His Messenger and did not allow you.' Allah allowed me only for a few hours on that day (of the Conquest), and today its sanctity is valid as it was before. So, those who are present should inform those who are absent (concerning this fact).)
Abu Shurayh was asked, `What did `Amr reply' He said, (`Amr said) `O Abu Shurayh! I know better than you about this, the Sacred House does not give protection to a sinner, a murderer or a thief.' This Hadith was collected by Al-Bukhari and Muslim.
After this, there is no contradiction between the Hadiths that stated that Allah made Makkah a sanctuary when He created the heavens and earth and the Hadiths that Ibrahim made it a sanctuary, since Ibrahim conveyed Allah's decree that Makkah is a sanctuary, before he built the House. Similarly, the Messenger of Allah ﷺ was written as the Final Prophet when Adam was still clay. Yet, Ibrahim said,
رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولاً مِّنْهُمْ
(Our Lord! Send amongst them a Messenger of their own) (2: 129).
Allah accepted Ibrahim's supplication, although He had full knowledge beforehand that it will occur by His decree. To further elaborate on this subject, we should mention the Hadith about what the Messenger of Allah ﷺ said when he was asked, "O Messenger of Allah ﷺ! Tell us about how your prophethood started." He said,
«دَعْوَةُ أَبِي إِبْرَاهِيمَ، عَلَيْهِ السَّلَامُ، وَبُشْرَى عِيسَى ابْنِ مَرْيَمَ، وَرَأَتْ أُمِّي كَأَنَّهُ خَرَجَ مِنْهَا نُورٌ أَضَاءَتْ لَهُ قُصُورُ الشَّام»
(I am the supplication of my father Ibrahim, the good news of Jesus, the son of Mary, and my mother saw a light that radiated from her which illuminated the castles of Ash-Sham (Syria).)
In this Hadith, the Companions asked the Messenger about the beginning of his prophethood. We will explain this matter later, if Allah wills.
Ibrahim invokes Allah to make Makkah an Area of Safety and Sustenance
Allah said that Ibrahim said,
رَبِّ اجْعَلْ هَـذَا بَلَدًا آمِنًا
(My Lord, make this city (Makkah) a place of security) (2:126) from terror, so that its people do not suffer from fear. Allah accepted Ibrahim's supplication. Allah said,
وَمَن دَخَلَهُ كَانَ ءَامِناً
(Whosoever enters it, he attains security) (3:97) and,
أَوَلَمْ يَرَوْاْ أَنَّا جَعَلْنَا حَرَماً ءامِناً وَيُتَخَطَّفُ النَّاسُ مِنْ حَوْلِهِمْ
(Have they not seen that We have made (Makkah) a secure sanctuary, while men are being snatched away from all around them) (29:67).
We have already mentioned the Hadiths that prohibit fighting in the Sacred Area. Muslim recorded that Jabir said that the Messenger of Allah ﷺ said,
«لَا يَحِلُّ لِأَحَدٍ أَنْ يَحْمِلَ بِمَكَّةَ السِّلَاح»
(No one is allowed to carry weapons in Makkah.) Allah mentioned that Ibrahim said,
رَبِّ اجْعَلْ هَـذَا بَلَدًا آمِنًا
(My Lord, make this city (Makkah) a place of security) meaning, make this a safe city. This occurred before the Ka`bah was built. Allah said in Surat Ibrahim,
وَإِذْ قَالَ إِبْرَهِيمُ رَبِّ اجْعَلْ هَـذَا الْبَلَدَ آمِنًا
(And (remember) when Ibrahim said, "My Lord! Make this city (Makkah) one of peace and security...") (14:35) as here, Ibrahim supplicated a second time after the House was built and its people lived around it, after Ishaq who was thirteen years Isma`il's junior was born. This is why at the end of his supplication, Ibrahim said here,
الْحَمْدُ للَّهِ الَّذِى وَهَبَ لِى عَلَى الْكِبَرِ إِسْمَـعِيلَ وَإِسْحَـقَ إِنَّ رَبِّى لَسَمِيعُ الدُّعَآءِ
(All the praises and thanks be to Allah, Who has given me in old age Isma`il (Ishmael) and Ishaq (Isaac). Verily, my Lord is indeed the Hearer of invocations) (14:39).
Allah said next,
وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَتِ مَنْ ءَامَنَ مِنْهُم بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُ قَلِيلاً ثُمَّ أَضْطَرُّهُ إِلَى عَذَابِ النَّارِ وَبِئْسَ الْمَصِيرُ
("...and provide its people with fruits, such of them as believe in Allah and the Last Day." He (Allah) answered: "As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!")
Ibn Jarir said that Ubayy bin Ka`b commented on,
قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُ قَلِيلاً ثُمَّ أَضْطَرُّهُ إِلَى عَذَابِ النَّارِ وَبِئْسَ الْمَصِيرُ
(He answered: "As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!") "These are Allah's Words (meaning not Ibrahim's)" This is also the Tafsir of Mujahid and `Ikrimah. Furthermore, Ibn Abi Hatim narrated that Ibn `Abbas commented on Allah's statement,
رَبِّ اجْعَلْ هَـذَا بَلَدًا آمِنًا وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَتِ مَنْ ءَامَنَ مِنْهُم بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ
(My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day.) "Ibrahim asked Allah to grant sustenance for the believers only. However, Allah revealed, `I will also provide for the disbelievers, just as I shall provide for the believers. Would I create something and not sustain and provide for I shall allow the disbelievers little delight, and then force them to the torment of the Fire, and what an evil destination." Ibn `Abbas then recited,
كُلاًّ نُّمِدُّ هَـؤُلاءِ وَهَـؤُلاءِ مِنْ عَطَآءِ رَبِّكَ وَمَا كَانَ عَطَآءُ رَبِّكَ مَحْظُورًا
(On each these as well as those We bestow from the bounties of your Lord. And the bounties of your Lord can never be forbidden) (17:20).
This was recorded by Ibn Marduwyah, who also recorded similar statements from `Ikrimah and Mujahid. Similarly, Allah said,
قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لاَ يُفْلِحُونَ - مَتَـعٌ فِى الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُواْ يَكْفُرُونَ
(Verily, those who invent a lie against Allah will never be successful. (A brief) enjoyment in this world! And then unto Us will be their return, then We shall make them taste the severest torment because they used to disbelieve.) (10:69-70),
وَمَن كَفَرَ فَلاَ يَحْزُنكَ كُفْرُهُ إِلَيْنَا مَرْجِعُهُمْ فَنُنَبِّئُهُم بِمَا عَمِلُواْ إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ - نُمَتِّعُهُمْ قَلِيلاً ثُمَّ نَضْطَرُّهُمْ إِلَى عَذَابٍ غَلِيظٍ
(And whoever disbelieves, let not his disbelief grieve you (O Muhammad ). To Us is their return, and We shall inform them what they have done. Verily, Allah is the Knower of what is in the breasts (of men). We let them enjoy for a little while, then in the end We shall oblige them to (enter) a great torment.) (31:23-24) and,
وَلَوْلاَ أَن يَكُونَ النَّاسُ أُمَّةً وَحِدَةً لَّجَعَلْنَا لِمَن يَكْفُرُ بِالرَّحْمَـنِ لِبُيُوتِهِمْ سُقُفاً مِّن فِضَّةٍ وَمَعَارِجَ عَلَيْهَا يَظْهَرُونَ - وَلِبُيُوتِهِمْ أَبْوَباً وَسُرُراً عَلَيْهَا يَتَّكِئُونَ - وَزُخْرُفاً وَإِن كُلُّ ذَلِكَ لَمَّا مَتَـعُ الْحَيَوةِ الدُّنْيَا وَالاٌّخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ
(And were it not that mankind would have become of one community (all disbelievers desiring worldly life only), We would have provided for those who disbelieve in the Most Gracious (Allah), silver roofs for their houses, and elevators whereby they ascend. And for their houses, doors (of silver), and thrones (of silver) on which they could recline. And adornments of gold. Yet all this would have been nothing but an enjoyment of this world. And the Hereafter with your Lord is (only) for the Muttaqin (the pious).) (43:33-35). Allah said next,
ثُمَّ أَضْطَرُّهُ إِلَى عَذَابِ النَّارِ وَبِئْسَ الْمَصِيرُ
(Then I shall compel him to the torment of the Fire, and worst indeed is that destination!) meaning, "After the delight that the disbeliever enjoyed in this life, I will make his destination torment in the Fire, and what an evil destination." This Ayah indicates that Allah gives the disbelievers respite and then seizes them in a manner compatible to His greatness and ability. This Ayah is similar to Allah's statement,
وَكَأَيِّن مِّن قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِىَ ظَـلِمَةٌ ثُمَّ أَخَذْتُهَا وَإِلَىَّ الْمَصِيرُ
(And many a township did I give respite while it was given to wrongdoing. Then (in the end) I seized it (with punishment). And to Me is the (final) return (of all)) (22:48).
Also, the Two Sahihs recorded,
«لَا أَحَدَ أَصْبَرُ عَلى أَذًى سَمِعَهُ مِنَ اللهِ إِنَّهُمْ يَجْعَلُونَ لَهُ وَلَدًا وَهُوَ يَرْزُقُهُمْ وَيُعَافِيهِم»
(No one is more patient than Allah when hearing abuse. They attribute a son to Him, while He grants them sustenance and health.)
The Sahih also recorded,
«إِنَّ اللهَ لَيُمْلِي لِلظَّالِمِ حَتّى إِذَا أَخَذَهُ لَمْ يُفْلِتْه»
(Allah gives respite to the unjust person, until when He seizes him; He never lets go of him.)
He then recited Allah's statement,
وَكَذلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهِىَ ظَـلِمَةٌ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ
(Such is the punishment of your Lord when He punishes the (population of) towns while they are doing wrong. Verily, His punishment is painful (and) severe). (11:102)
Building the Ka`bah and asking Allah to accept This Deed
Allah said,
وَإِذْ يَرْفَعُ إِبْرَهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَـعِيلُ رَبَّنَا تَقَبَّلْ مِنَّآ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ - رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَآ أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَآ إِنَّكَ أَنتَ التَّوَّابُ الرَّحِيمُ
(And (remember) when Ibrahim (Abraham) and (his son) Isma`il (Ishmael) were raising the foundations of the House (the Ka`bah at Makkah), (saying), "Our Lord! Accept (this service) from us. Verily, You are the Hearer, the Knower. Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You, and show us our Manasik and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful.")
Allah said, "O Muhammad! Remind your people when Ibrahim and Isma`il built the House and raised its foundations while saying,
رَبَّنَا تَقَبَّلْ مِنَّآ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ
(Our Lord! Accept (this service) from us. Verily, You are the Hearer, the Knower.")
Al-Qurtubi mentioned that Ubayy and Ibn Mas`ud used to recite the Ayah this way,
وَإِذْ يَرْفَعُ إِبْرَهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَـعِيلُ
وَيَقُولَانِ
رَبَّنَا تَقَبَّلْ مِنَّآ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ
(And (remember) when Ibrahim and (his son) Isma`il were raising the foundations of the House (the Ka`bah at Makkah), Saying, "Our Lord! Accept (this service) from us. Verily, You are the Hearer, the Knower.")
What further testifies to this statement (which adds `saying' to the Ayah) by Ubayy and Ibn Mas`ud, is what came afterwards,
رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَآ أُمَّةً مُّسْلِمَةً لَّكَ
(Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You).
The Prophets Ibrahim and Isma`il were performing a good deed, yet they asked Allah to accept this good deed from them. Ibn Abi Hatim narrated that Wuhayb bin Al-Ward recited,
وَإِذْ يَرْفَعُ إِبْرَهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَـعِيلُ رَبَّنَا تَقَبَّلْ مِنَّآ
(And (remember) when Ibrahim and (his son) Isma`il were raising the foundations of the House (the Ka`bah at Makkah), (saying), "Our Lord! Accept (this service) from us") and cried and said, "O Khalil of Ar-Rahman! You raise the foundations of the House of Ar-Rahman (Allah), yet you are afraid that He will not accept it from you" This is the behavior of the sincere believers, whom Allah described in His statement,
وَالَّذِينَ يُؤْتُونَ مَآ ءاتَواْ
(And those who give that which they give) (23:60) meaning, they give away voluntary charity, and perform the acts of worship yet,
وَّقُلُوبُهُمْ وَجِلَةٌ
(with their hearts full of fear) (23: 60) afraid that these good deeds might not be accepted of them. There is an authentic Hadith narrated by `A'ishah on this subject, which we will mention later, Allah willing.
Al-Bukhari recorded that Ibn `Abbas said, "Prophet Ibrahim took Isma`il and his mother and went away with them until he reached the area of the House, where he left them next to a tree above Zamzam in the upper area of the Masjid. During that time, Isma`il's mother was still nursing him. Makkah was then uninhabited, and there was no water source in it. Ibrahim left them there with a bag containing some dates and a water-skin containing water. Ibrahim then started to leave, and Isma`il's mother followed him and said, `O Ibrahim! To whom are you leaving us in this barren valley that is not inhabited' She repeated the question several times and Ibrahim did not reply. She asked, `Has Allah commanded you to do this' He said, `Yes.' She said, `I am satisfied that Allah will never abandon us.' Ibrahim left, and when he was far enough away where they could not see him, close to Thaniyyah, he faced the House, raised his hands and supplicated,
رَّبَّنَآ إِنَّى أَسْكَنتُ مِن ذُرِّيَّتِى بِوَادٍ غَيْرِ ذِى زَرْعٍ عِندَ بَيْتِكَ الْمُحَرَّمِ
(O our Lord! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka`bah at Makkah)) until,
يَشْكُرُونَ
(Give thanks) (14:37). Isma`il's mother then returned to her place, started drinking water from the water-skin and nursing Isma`il. When the water was used up, she and her son became thirsty. She looked at him, and he was suffering from thirst; she left, because she disliked seeing his face in that condition. She found the nearest mountian to where she was, As-Safa, ascended it and looked, in vain, hoping to see somebody. When she came down to the valley, she raised her garment and ran, just as a tired person runs, until she reached the Al-Marwah mountain. In vain, she looked to see if there was someone there. She ran to and fro (between the two mountains) seven times." Ibn `Abbas said that the Messenger of Allah ﷺ said, "This is why the people make the trip between As-Safa and Al-Marwah (during Hajj and Umrah)."
"When she reached Al-Marwah, she heard a voice and said, `Shush,' to herself. She tried to hear the voice again and when she did, she said, `I have heard you. Do you have relief' She found the angel digging with his heel (or his wing) where Zamzam now exists, and the water gushed out. Isma`il's mother was astonished and started digging, using her hand to transfer water to the water-skin." Ibn `Abbas said that the Prophet then said, "May Allah grant His mercy to the mother of Isma`il, had she left the water, (flow naturally without her intervention), it would have been flowing on the surface of the earth."
"Isma`il's mother started drinking the water and her milk increased for her child. The angel (Gabriel) said to her, `Do not fear abandonment. There shall be a House for Allah built here by this boy and his father. Allah does not abandon His people.' During that time, the area of the House was raised above ground level and the floods used to reach its right and left sides.
Afterwards some people of the tribe of Jurhum, passing through Kada', made camp at the bottom of the valley. They saw some birds, they were astonished, and said, `Birds can only be found at a place where there is water. We did not notice before that this valley had water.' They sent a scout or two who searched the area, found the water, and returned to inform them about it. Then they all went to Isma`il's mother, next to the water, and said, `O Mother of Isma`il! Will you allow us to be with you (or dwell with you)' She said, `Yes. But you will have no exclusive right to the water here.' They said, `We agree."' Ibn `Abbas said that the Prophet said, "At that time, Isma`il's mother liked to have human company."
"And thus they stayed there and sent for their relatives to join them. Later on, her boy reached the age of puberty and married a lady from them, for Isma`il learned Arabic from them, and they liked the way he was raised. Isma`il's mother died after that.
Then an idea occurred to Abraham to visit his dependents. So he left (to Makkah). When he arrived, he did not find Isma`il, so he asked his wife about him. She said, `He has gone out hunting.' When he asked her about their living conditions, she complained to him that they live in misery and poverty. Abraham said (to her), `When your husband comes, convey my greeting and tell him to change the threshold of his gate.' When Isma`il came, he sensed that they had a visitor and asked his wife, `Did we have a visitor' She said, `Yes. An old man came to visit us and asked me about you, and I told him where you were. He also asked about our condition, and I told him that we live in hardship and poverty.' Isma`il said, `Did he ask you to do anything' She said, `Yes. He asked me to convey his greeting and that you should change the threshold of your gate.' Isma`il said to her, `He was my father and you are the threshold, so go to your family (i.e. you are divorced).' So he divorced her and married another woman. Again Ibrahim thought of visiting his dependents whom he had left (at Makkah). Ibrahim came to Isma`il's house, but did not find Isma`il and asked his wife, `Where is Isma`il' Isma`il's wife replied, `He has gone out hunting.' He asked her about their condition, and she said that they have a good life and praised Allah. Ibrahim asked, `What is your food and what is your drink' She replied, `Our food is meat and our drink is water.' He said, `O Allah! Bless their meat and their drink."' The Prophet (Muhammad ﷺ ) said, "They did not have crops then, otherwise Ibrahim would have invoked Allah to bless that too. Those who do not live in Makkah cannot bear eating a diet only containing meat and water."
"Ibrahim said, `When Isma`il comes back, convey my greeting to him and ask him to keep the threshold of his gate.' When Isma`il came back, he asked, `Has anyone visited us.' She said, `Yes. A good looking old man,' and she praised Ibrahim, `And he asked me about our livelihood and I told him that we live in good conditions.' He asked, `Did he ask you to convey any message' She said, `Yes. He conveyed his greeting to you and said that you should keep the threshold of your gate.' Isma`il said, `That was my father, and you are the threshold; he commanded me to keep you.'
Ibrahim then came back visiting and found Isma`il behind the Zamzam well, next to a tree, mending his arrows. When he saw Ibrahim, he stood up and they greeted each other, just as the father and son greet each other. Ibrahim said, `O Isma`il, Your Lord has ordered me to do something.' He said, `Obey your Lord.' He asked Isma`il, `Will you help me' He said, `Yes, I will help you.' Ibrahim said, `Allah has commanded me to build a house for Him there, ' and he pointed to an area that was above ground level. So, both of them rose and started to raise the foundations of the House. Abraham started building (the Ka`bah), while Isma`il continued handing him the stones. Both of them were saying, `O our Lord ! Accept (this service) from us, Verily, You are the Hearing, the Knowing.' (2.127)."' Hence, they were building the House, part by part, going around it and saying,
رَبَّنَا تَقَبَّلْ مِنَّآ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ
(Our Lord! Accept (this service) from us. Verily, You are the Hearer, the Knower.)
The Story of rebuilding the House by Quraysh before the Messenger of Allah ﷺ was sent as Prophet
In his Sirah, Muhammad bin Ishaq bin Yasar said, "When the Messenger of Allah ﷺ reached thirty-five years of age, the Quraysh gathered to rebuild the Ka`bah, this included covering it with a roof. However, they were weary of demolishing it. During that time, the Ka`bah was barely above a man's shoulder, so they wanted to raise its height and build a ceiling on top. Some people had stolen the Ka`bah's treasure beforehand, which used to be in a well in the middle of the Ka`bah. The treasure was later found with a man called, Duwayk, a freed servant of Bani Mulayh bin `Amr, from the tribe of Khuza`ah. The Quraysh cut off his hand as punishment. Some people claimed that those who actually stole the treasure left it with Duwayk. Afterwards, the sea brought a ship that belonged to a Roman merchant to the shores of Jeddah, where it washed-up. So they collected the ship's wood to use it for the Ka`bah's ceiling; a Coptic carpenter in Makkah prepared what they needed for the job. When they decided to begin the demolition process to rebuild the House, Abu Wahb bin `Amr bin `A'idh bin `Abd bin `Imran bin Makhzum took a stone from the Ka`bah; the stone slipped from his hand and went back to where it had been. He said, `O people of Quraysh! Do not spend on rebuilding the House, except from what was earned from pure sources. No money earned from a prostitute, usury or injustice should be included."' Ibn Ishaq commented here that the people also attribute these words to Al-Walid bin Al-Mughirah bin `Abdullah bin `Amr bin Makhzum.
Ibn Ishaq continued, "The Quraysh began to organize their efforts to rebuild the Ka`bah, each subtribe taking the responsibility of rebuilding a designated part of it.
However, they were still weary about bringing down the Ka`bah. Al-Walid bin Al-Mughirah said, `I will start to bring it down.' He held an ax and stood by the Ka`bah and said, `O Allah! No harm is meant. O Allah! We only seek to do a good service.' He then started to chop the House's stones. The people waited that night and said, `We will wait and see. If something strikes him, we will not bring it down and instead rebuid it the way it was. If nothing happens to him, then Allah will have agreed to what we are doing.' The next morning, Al-Walid went to work on the Ka`bah, and the people started bringing the Ka`bah down with him. When they reached the foundations that Ibrahim built, they uncovered green stones that were above each other, just like a pile of spears." Ibn Ishaq then said that some people told him, "A man from Quraysh, who was helping rebuild the Ka`bah, placed the shovel between two of these stones to pull them up; when one of the stones was moved, all of Makkah shook, so they did not dig up these stones."
The Dispute regarding Who should place the Black Stone in Its Place
Ibn Ishaq said, "The tribes of Quraysh collected stones to rebuild the House, each tribe collecting on their own. They started rebuilding it, until the rebuilding of the Ka`bah reached the point where the Black Stone was to be placed in its designated site. A dispute erupted between the various tribes of Quraysh, each seeking the honor of placing the Black Stone for their own tribe. The dispute almost led to violence between the leaders of Quraysh in the area of the Sacred House. Banu `Abd Ad-Dar and Banu `Adi bin Ka`b bin Lu'ay, gave their mutual pledge to fight until death. However, five or four days later, Abu Umayyah bin Al-Mughirah bin `Abdullah bin `Amr bin Makhzum, the oldest man from Quraysh then intervened at the right moment. Abu Umayyah suggested that Quraysh should appoint the first man to enter the House from its entrance to be a mediator between them. They agreed.
The Messenger - Muhammad ﷺ - was the first person to enter the House. When the various leaders of Quraysh realized who the first one was, they all proclaimed, `This is Al-Amin (the Honest one). We all accept him; This is Muhammad.' When the Prophet reached the area where the leaders were gathering and they informed him about their dispute, he asked them to bring a garment and place it on the ground. He placed the Black Stone on it. He then requested that each of the leaders of Quraysh hold the garment from one side and all participate in lifting the Black Stone, moving it to its designated area. Next, the Prophet carried the Black Stone by himself and placed it in its designated position and built around it. The Quraysh used to call the Messenger of Allah ﷺ `Al-Amin' even before the revelation came to him."
Ibn Az-Zubayr rebuilds Al-Ka`bah the way the Prophet wished
Ibn Ishaq said, "During the time of the Prophet , the Ka`bah was eighteen cubits high and was covered with Egyptian linen, and they with a striped garment. Al-Hajjaj bin Yusuf was the first person to cover it with silk." The Ka`bah remained the same way the Quraysh rebuilt it, until it was burned during the reign of `Abdullah bin Az-Zubayr, after the year 6o H, at the end of the reign of Yazل0d bin Mu`awiyah. During that time, Ibn Az-Zubayr was besieged at Makkah. When it was burned, Ibn Az-Zubayr brought the Ka`bah down and built it upon the foundations of Ibrahim, including the Hijr in it. He also made an eastern door and a western door in the Ka`bah and placed them on ground level. He had heard his aunt `A'ishah, the Mother of the believers, narrate that the Messenger of Allah ﷺ had wished that. The Ka`bah remained like this throughout his reign, until Al-Hajjaj killed Ibn Az-Zubayr and then rebuilt it the way it was before, by the order of `Abdul-Malik bin Marwan.
Muslim recorded that `Ata' said, "The House was burnt during the reign of Yazid bin Mu`awiyah, when the people of Ash-Sham raided Makkah. Ibn Az-Zubayr did not touch the House until the people came for Hajj, for he wanted to incite them against the people of Ash-Sham. He said to them, `O people! Advise me regarding the Ka`bah, should we bring it down and rebuild it, or just repair the damage it sustained' Ibn `Abbas said, `I have an opinion about this. You should rebuild the House the way it was when the people became Muslims. You should leave the stones that existed when the people became Muslims and when the Prophet was sent. ' Ibn Az-Zubayr said, `If the house of one of them gets burned, he will not be satisfied, until he rebuilds it. How about Allah's House I will invoke my Lord for three days and will then implement what I decide.' When the three days had passed, he decided to bring the Ka`bah down. The people hesitated to bring it down, fearing that the first person to climb on the House would be struck down. A man went on top of the House and threw some stones down, and when the people saw that no harm touched him, they started doing the same. They brought the House down to ground level. Ibn Az-Zubayr surrounded the site with curtains hanging from pillars, so that the House would be covered, until the building was erect. Ibn Az-Zubayr then said, `I heard `A'ishah say that the Messenger of Allah ﷺ said,
«لَوْلَا أَنَّ النَّاسَ حَدِيثٌ عَهْدُهُمْ بِكُفْرٍ، وَلَيْسَ عِنْدِي مِنَ النَّفَقَةِ مَا يُقَوِّينِي عَلى بِنَائِهِ لَكُنْتُ أَدْخَلْتُ فِيهِ مِنَ الْحِجْرِ خَمْسَةَ أَذْرُعٍ، وَلَجَعَلْتُ لَهُ بَابًا يَدْخُلُ النَّاسُ مِنْهُ وَبَابًا يَخْرُجُونَ مِنْه»
(If it was not for the fact that the people have recently abandoned disbelief, and that I do not have enough money to spend on it, I would have included in the House five cubits from Al-Hijr and would have made a door for it that people could enter from, and another door that they could exit from.)
Ibn Az-Zubayr said, `I can spend on this job, and I do not fear the people.' So he added five cubits from the Hijr, which looked like a rear part for the House that people could clearly see. He then built the House and made it eighteen cubits high. He thought that the House was still short and added ten cubits in the front and built two doors in it, one as an entrance and another as an exit.
When Ibn Az-Zubayr was killed, Al-Hajjaj wrote to `Abdul-Malik bin Marwan asking him about the House and told him that Ibn Az-Zubayr made a rear section for the House. `Abdul-Malik wrote back, `We do not agree with Ibn Az-Zubayr's actions. As, for the Ka`bah's height, leave it as it is. As for what he added from the Hijr, bring it down, and build the House as it was before and close the door.' Therefore, Al-Hajjaj brought down the House and rebuilt it as it was." In his Sunan, An-Nasa'i collected the Hadith of the Prophet narrated from `A'ishah, not the whole story,
The correct Sunnah conformed to Ibn Az-Zubayr's actions, because this was what the Prophet wished he could do, but feared that the hearts of the people who recently became Muslim could not bear rebuilding the House. This Sunnah was not clear to `Abdul-Malik bin Marwan. Hence, when `Abdul-Malik realized that `A'ishah had narrated the Hadith of the Messenger of Allah ﷺ on this subject, he said, "I wish we had left it as Ibn Az-Zubayr had made it." Muslim recorded that `Ubadydullah bin `Ubayd said that Al-Harith bin `Abdullah came to `Abdul-Malik bin Marwan during his reign. `Abdul-Malik said, `I did not think that Abu Khubayb (Ibn Az-Zubayr) heard from `A'ishah what he said he heard from her.' Al-Harith said, `Yes he did. I heard the Hadith from her.' `Abdul-Malik said, `You heard her say what' He said, `She said that the Messenger of Allah ﷺ said,
«إِنَّ قَوْمَكِ اسْتَقْصَرُوا مِنْ بُنْيَانِ الْبَيْتِ وَلَوْلَا حَدَاثَةُ عَهْدِهِمْ بِالشِّرْكِ أَعَدْتُ مَا تَرَكُوا مِنْهُ، فَإِنْ بَدَا لِقَوْمِكِ مِنْ بَعْدِي أَنْ يَبْنُوهُ فَهَلُمِّي لِأُرِيَكِ مَا تَرَكُوهُ مِنْه»
(Your people rebuilt the House smaller. Had it not been for the fact that your people are not far from the time of Shirk, I would add what was left outside of it. If your people afterwards think about rebuilding it, let me show you what they left out of it.) He showed her around seven cubits.'
One of the narrators of the Hadith, Al-Walid bin `Ata', added that the Prophet said,
«وَلَجَعَلْتُ لَهَا بَابَيْنِ مَوْضُوعَيْنِ فِي الْأَرْضِ: شَرْقِيًّا وَغَرْبِيًّا، وَهَلْ تَدرِينَ لِمَ كَانَ قَومُكِ رَفَعُوا بَابَهَا؟»
قَالَتْ: قُلْتُ: لَا. قَالَ:
«تَعَزُّزًا أَنْ لَا يَدْخُلَهَا إِلَّا مَنْ أَرَادُوا، فَكَانَ الرَّجُلُ إِذَا هُوَ أَرَادَ أَنْ يَدْخُلَهَا يَدَعُونَهُ يَرْتَقِي حَتَّى إِذَا كَادَ أَنْ يَدْخُلَ دَفَعُوهُ فَسَقَط»
(I would have made two doors for the House on ground level, one eastern and one western. Do you know why your people raised its door above ground level) She said, `No.' He said, (To allow only those whom they wanted to enter it. When a man whom they did not wish to enter the House climbed to the level of the door, they would push him down)
`Abdul-Malik then said, `You heard `A'ishah say this Hadith' He said, `Yes.' `Abdul-Malik said, `I wish I left it as it was."
An Ethiopian will destroy the Ka`bah just before the Last Hour
The Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«يُخَرِّبُ الْكَعْبَةَ ذُو السُّوَيْقَتَيْنِ مِنَ الْحَبَشَة»
(The Ka`bah will be destroyed by Dhus-Sawiqatayn (literally, a person with two lean legs) from Ethiopia.)
Also, Ibn `Abbas said that the Prophet said,
«كَأَنِّي بِهِ أَسْوَدَ أَفْحَجَ يَقْلَعُهَا حَجَرًا حَجَرًا»
(As if I see him now: a black person with thin legs plucking the stones of the Ka`bah one after another.) Al-Bukhari recorded this Hadith.
Imam Ahmad bin Hanbal recorded in his Musnad that `Abdullah bin `Amr bin Al-`As said that he heard the Messenger of Allah ﷺ say,
«يُخَرِّبُ الْكَعْبَةَ ذُو السُّوَيْقَتَيْنِ مِنَ الْحَبَشَةِ وَيَسْلُبُهَا حِلْيَتَهَا وَيُجَرِّدُهَا مِنْ كِسْوَتِهَا، وَلَكَأَنِّي أَنْظُرُ إِلَيْهِ أُصَيْلِعَ وَ أُفَيْدِعَ يَضْرِبُ عَلَيْهَا بِمِسْحَاتِهِ وَمِعْوَلِه»
(Dhus-Sawiqatayn from Ethiopia will destroy the Ka`bah and will loot its adornments and cover. It is as if I see him now: bald, with thin legs striking the Ka`bah with his ax.)
This will occur after the appearance of Gog and Magog people. Al-Bukhari recorded that Abu Sa`id Al-Khudri said that the Messenger of Allah ﷺ said,
«لَيُحَجَّنَّ الْبَيْتُ وَلَيُعْتَمَرَنَّ بَعْدَ خُرُوجِ يَأْجُوجَ وَمَأْجُوج»
(There will be Hajj and `Umrah to the House after the appearance of Gog and Magog people.)
Al-Khalil's Supplication
Allah said that Ibrahim and Isma`il supplicated to Him,
رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَآ أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَآ إِنَّكَ أَنتَ التَّوَّابُ الرَّحِيمُ
(Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You, and show us our Manasik, and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful.)
Ibn Jarir said, "They meant by their supplication, `Make us submit to Your command and obedience and not associate anyone with You in obedience or worship."Also, `Ikrimah commented on the Ayah,
رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ
(Our Lord! And make us submissive unto You)
"Allah said, `I shall do that."'
وَمِن ذُرِّيَّتِنَآ أُمَّةً مُّسْلِمَةً لَّكَ
(And of our offspring a nation submissive unto You)
Allah said, `I shall do that.'"
This supplication by Ibrahim and Isma`il is similar to what Allah informed us of about His believing servants,
وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَجِنَا وَذُرِّيَّـتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَاماً
(And those who say: `Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of the Muttaqin) (25:74).
This type of supplication is allowed, because loving to have offspring who worship Allah alone without partners is a sign of complete love of Allah. This is why when Allah said to Ibrahim,
إِنِّى جَـعِلُكَ لِلنَّاسِ إِمَامًا
(Verily, I am going to make you an Imam (a leader) for mankind (to follow you)) Ibrahim said,
وَمِن ذُرِّيَّتِى قَالَ لاَ يَنَالُ عَهْدِي الظَّـلِمِينَ
("And of my offspring (to make leaders)." (Allah) said, "My covenant (prophethood) includes not the Zalimin (polytheists and wrongdoers)") which is explained by,
وَاجْنُبْنِى وَبَنِىَّ أَن نَّعْبُدَ الاٌّصْنَامَ
(And keep me and my sons away from worshipping idols)
Muslim narrated in his Sahih that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: صَدَقَةٍ جَارِيَةٍ أَوْ عِلْمٍ يُنْتَفَعُ بِهِ أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَه»
(When the son of Adam dies, his deeds end except for three deeds: an ongoing charity, a knowledge that is being benefited from and a righteous son who supplicates (to Allah) for him.)
The Meaning of Manasik
Sa`id bin Mansur said that `Attab bin Bashir informed us from Khasif, from Mujahid who said, "The Prophet Ibrahim supplicated,
وَأَرِنَا مَنَاسِكَنَا
(and show us our Manasik) Jibril then came down, took him to the House and said, `Raise its foundations.' Ibrahim raised the House's foundations and completed the building. Jibril held Ibrahim's hand, led him to As-Safa and said, `This is among the rituals of Allah.' He then took him to Al-Marwah and said, `And this is among the rituals of Allah.' He then took him to Mina until when they reached the `Aqabah, they found Iblis standing next to a tree. Jibril said, `Say Takbir (Allah is the Great) and throw (pebbles) at him.' Ibrahim said the Takbir and threw (pebbles at) Iblis. Iblis moved to the middle Jamrah, and when Jibril and Ibrahim passed by him, Jibril said to Ibrahim, `Say Takbir and throw at him.' Ibrahim threw at him and said Takbir. The devious Iblis sought to add some evil acts to the rituals of Hajj, but he was unable to succeed. Jibril took Ibrahim's hand and led him to Al-Mash`ar Al-Haram and `Arafat and said to him, `Have you `Arafta (known, learned) what I showed you' thrice. Ibrahim said, `Yes I did."' Similar statements were reported from Abu Mijlaz and Qatadah. a
Banggitin mo, O Propeta, nang nagsabi si Abraham habang siya ay dumadalangin sa Panginoon niya: "Panginoon ko, gawin Mo ang Makkah na isang bayang matiwasay na hindi sumasailalim dito ang isa man sa kasamaan, tustusan Mo ang mga naninirahan dito mula sa mga uri ng mga bunga, at lagyan Mo ito ng panustos na natatangi sa mga mananampalataya sa Iyo at sa Huling Araw." Nagsabi si Allāh: "Ang sinumang tumangging sumampalataya kabilang sa inyo, tunay na Ako ay magpapatamasa sa kanya ng itinutustos Ko sa kanya sa Mundo ng isang tinatamasang kaunti. Pagkatapos sa Kabilang-buhay ay ipaaampon Ko siya nang sapilitan sa pagdurusa sa Impiyerno. Kay saklap ang hantungang kasasadlakan niya sa Araw ng Pagbangon!
The prayers of Ibrahim (علیہ السلام)
Sayyidna Ibrahim (علیہ السلام) always carried out the commandments of Allah without losing a moment, and was ready to make all kinds of sacrifices in His way, whether they involved worldly goods, or wife and children, or his own likes and dislikes. All the same, having affection and love for one's family is not only a natural urge in man, but also a divine commandment. This is what manifests itself in the present verses, where we find him praying for the well-being of his family in this world as much as in the other.
The prayer begins with the word Rabb رَبّ , which lexically signifies One who gives nurture." Thus, it teaches us the proper mode of praying to Allah, for this form of address in itself draws the mercy and grace of Allah on the man who is praying. The first thing Sayyidna Ibrahim (علیہ السلام) prayed for was that Allah may turn the barren desert where he had left his family under divine commandment, into a city, so that his wife and son should not feel lonely, and that their daily needs should be easily satisfied. The same prayer occurs in Surah "Ibrahim" (14:35), but employs the construction Al-balad البلد ("the city" ), while the present verse employs Baladan بلداً ("a city" ). The difference probably arises from the fact that the prayer reported here was made when the place was still a desert and Sayyidna Ibrahim wished "a city" to grow in this barren land, while the prayer reported in Surah "Ibrahim" was made when "the city" had already risen and was quite well-known, for near the end of the same Surah we find him saying الْحَمْدُ لِلَّـهِ الَّذِي وَهَبَ لِي عَلَى الْكِبَرِ إِسْمَاعِيلَ وَإِسْحَاقَ "Praise be to Allah who has given me, in my old age, Ismail and Ishaq " (14:39), which suggests that the second prayer was made after the birth of Sayyidna Ishaq (Isaac علیہ السلام), an event that occurred thirteen years after the birth of Sayyidna Ismail (Ishmael علیہما السلام). (Ibn Kathir)
Coming back to the verse under discussion, we see that Sayyidna Ibrahim (علیہ السلام) also prayed for this city to be made "a place of peace" - that is to say, safe from slaughter and plunder as from calamities, and secure against the domination of the infidels. The prayer was, granted. Makkah became a thriving city, which is now a place of pilgrimage for Muslims who come to it in millions every year. It also became safe and secure, for no infidel has ever been able to conquer it or dominate over it. The Holy Qur'an itself narrates the story of "Ashab al-Fil اصحاب الفیل " ("the People of the Elephant" ) who were destroyed for having ventured to invade Makkah. The city has also been safe from slaughter and plunder. Even before the advent of Islam, the Arabs in the Age of Ignorance, for all their deviation into infidelity and association, deeply respected the Ka'bah کعبہ and its environs as a matter of their creed - in spite of being vengeful, they would never take their revenge so long as the enemy remained within the precincts of the Haram حرم . In fact, the inhabitants of Makkah themselves were respected throughout Arabia, and the trading caravans passing to and fro between Makkah and Syria or Yemen were never interrupted. Allah has given security even to birds and animals inside the Haram حرم ، and forbidden all kinds of hunting within this area. So, even birds and animals distinctly show a feeling of security inside the Haram حرم ، and are not scared of men. The sanctity of the place was emphasised and enforced by Islam even further. As for the slaughter which took place in the Haram حرم at the hands of Hajjaj ibn Yusuf or the Qaramitah, it was the work of those who called themselves Muslims, and not an invasion by infidels. If a man chooses to set fire to his own house, it does not falsify the general rule of the security provided to it against outsiders. Moreover, incidents like these have been very rare since the days of Sayyidna Ibrahim i , and, then, we also know the dreadful fate of those who had dared to pollute "the House of Allah." In short, Allah has, in answer to his prayer, made the city so secure that even the Dajjal (Anti-Christ) shall not have the power to enter it.
Sayyidna Ibrahim (علیہ السلام) had also prayed for the people of Makkah to be provided with fruits. The surrounding land was uncultivable, but, in answer to the prayer, Allah made the neighbouring city of Taif very fertile and productive in fruits, which started coming to Makkah. According to certain traditions of the Israelites, Taif was originally situated in Syria, but was transferred to the present locality by the Archangel Jibra'il (علیہ السلام) under divine command.
The Ibrahimic wisdom
One may also notice that Sayyidna Ibrahim (علیہ السلام) did not pray for the land of Makkah to be made fertile, but suggested in his prayer that the fruits might come to Makkah from somewhere else as an import. He probably intended that his descendants should not get unduly absorbed in agriculture, for his purpose in founding the settlement was that his people لیقوموا الصلاۃ "should be steadfast in the prayers." In other words, he wanted the essential function of his descendants to protect "the House of Allah" and to engage themselves in acts of worship. Otherwise, he could have prayed for Makkah itself to be made fertile, and Allah would have granted the prayer as easily.
The point becomes all the more clear if we consider the word Thamarat (plural of Thamarah ثمرات۔ "fruit" ). This word appears in the same context again in another verse يُجْبَىٰ إِلَيْهِ ثَمَرَاتُ كُلِّ شَيْ the fruits of all kinds of things are drawn towards it (the city) " (28:57). If it is the fruits of trees that are intended here, the word "Yujba يُجْبَىٰ ("drawn" ) is a sufficient indication that in granting the prayer Allah had not promised to produce them in Makkah itself, but to send them to the city from other places. On the other hand, the verse does not speak of "the fruits of all kinds of trees", but of "the fruits of all kinds of things." Obviously, the intention is to generalize the sense of "fruits" - a word which in common idiom implies the product obtained from a thing or an activity. The word should, then, cover not only the fruits of trees, but also the products of all kinds of crafts and industries in fact, all that is needed to sustain human life. Now, everyone can see for himself that Makkah possesses neither agriculture nor industry, and yet enjoys the benefits of these as much as any prosperous city in the world.
Verse 126 also provides an example of the rectitude of Sayyidna Ibrahim (علیہ السلام) The first phrase of his prayer for the well-being and prosperity of the people of Makkah seems to suggest that he wished to include the infidels as much as the faithful. But earlier when he had prayed for all his descendants without making any distinction between the faithful and the infidels (as reported in Verse 124), Allah had answered that the prayer would be granted in the case of the faithful, but not in the case of the unjust - that is, mushrikin مشرکین (associators). On that occasion, he had prayed for the position of imamah (leadership). But the fear of Allah and the solicitude for being totally obedient to Him was so deeply ingrained in the heart of "the Friend of Allah" that even in praying for the prosperity of his people the earlier proviso came to his mind, and he at once added a rejoinder to the effect that he was praying only for the faithful. Allah was pleased with his rectitude, and told him that the worldly prosperity would be given to the disbelievers too, but that in the other world the faithful would be the only ones to prosper, while the disbelievers would receive nothing more than the punishment due to them.
O Vjerovjesniče, sjeti se Ibrahimovih riječi, dok je dozivao Svog Gospodara: "Gospodaru moj, učini Meku sigurnim i mirnim mjestom u kojem se nikom neće zlo činiti, i njegove stanovnike, posebno vjernike u Tebe i u Sudnji dan, opskrbi raznovrsnim plodovima", pa je Allah rekao: "A onima koji budu nevjernici dat ću da malo uživaju na ovom svijetu, a zatim ću ih na ahiretu džehennemom kazniti, a grozno li je on boravište u koje će oni skončati na Sudnjem danu."
Remember, O Prophet, when Abraham prayed to his Lord, asking Him to make Makkah a safe place, where no one would be faced with evil; and to provide the people who live there with all types of crops, and a special provision for those who have faith in Allah. Allah said that He would give some enjoyment to the disbelievers by giving them provision in this life; but in the next life they will be forced into the torment of the fire of Hell – a miserable place to which they return on the Day of Judgement.
Này hỡi Nabi! Ngươi hãy nhớ lại lúc Ibrahim cầu nguyện Thượng Đế của Y, nói: Lạy Thượng Đế của bề tôi, xin Ngài làm cho thành phố này (Makkah) thành nơi an bình khỏi những điều nguy hại, xin Ngài nuôi sống cư dân của nó với các loại hoa quả và cây trái, đặc biệt đối với những ai có đức tin nơi Ngài và cõi Đời Sau. Allah phán: còn ai trong số chúng vô đức tin thì TA sẽ cho y hưởng thụ trên cõi trần trong một lúc ngắn ngủi rồi vào cõi Đời Sau TA sẽ cho lôi cổ y ném vào trong Hỏa Ngục, một nơi ở tồi tệ nhất mà y phải quay trở về vào Ngày Phán Xét.
-Ey Peygamber!- İbrahim'in Rabbine dua ederken dediklerini hatırla: "Rabbim! Mekke'yi emin bir belde kıl. Orada kimse kötülükle karşılaşmasın. Halkını çeşitli meyvelerle rızıklandır. Bu rızkı sana ve ahiret gününe iman eden kullarına has kıl." Yüce Allah da buna karşılık olarak şöyle buyurdu: “Onlardan inkâr edeni dünyada az bir rızıkla rızıklandırır, sonra ahirette onu cehennem azabına girmek zorunda bırakırım. Kıyamet günü oraya varacak kimse için ne kötü dönüş yeridir.”
Rappelle-toi, ô Prophète, lorsqu’Abraham invoqua son Seigneur en ces termes: Ô Seigneur, fais de la Mecque un lieu sûr où personne n’est attaqué et accorde en guise de subsistance à ses habitants des fruits divers, spécifiquement à ceux qui auront cru en Toi et au Jour Dernier. Allah dit alors: Tandis que ceux parmi eux qui auront mécru, je leur accorderai une part de subsistance infime dans ce bas monde puis Je les contraindrai à subir le châtiment de l’Enfer et quelle mauvaise destination ils auront le Jour de la Résurrection.
In ancient times Arabia was the most arid land on earth: its sandy surfaces and barren rocks were totally unsuitable for any kind of cultivation. Worse, it was totally exposed to attacks from the outside world. Four thousand years ago Abraham was commanded to take his family into an ‘uncultivable valley’, in that part of Arabia known as Hijaz, and settle them there. Abraham bowed to the will of God without slightest hesitation. When he had taken his family to that ‘uncultivable and inhospitable valley’ he prayed to God, ‘O my God, I have done as was commanded. Now listen to the call of your servant and make this town a place of peace, and make special provision for the material needs of its citizens; for the land that they inhabit is uncultivable.’ Abraham’s prayer was answered: the land of Hijaz has remained an abode of peace and plenty up to the present day. The believer’s whole life should be an act of worship. In whatever far-off corner of the world he lives, he should at all times remember that, one day, he shall have to return to the Lord. He should cause no harm to his fellow men, and as for the earth he lives on, it should be thought of as a place of worship, and kept free of all pollution. Although physically in this world, his heart and mind should always be focused on God—his life should revolve around Him alone; his whole life should be that of submission to Him. True religion makes certain demands on everyone, sometimes even requires that his children be taken to a place as arid and uncultivable as Abraham’s valley. Whatever is entailed, he should faithfully carry out God’s commandments and only then pray to God that He should make his efforts successful. It may well be that God will make fountains gush forth from a dry desert, and lush crops spring forth from a barren land. Whatever splendour and glory one is accorded in this life, these things in themselves do not signify that one is considered fit by God for the leadership of mankind. Everything given to man is a means of testing him and there is no one who is exempt from God’s trial. Leadership indicates that one has been selected by God to represent Him in the nations of the world, and it is only for those who have been found fit by God to represent His divine religion on earth.
Ingatlah -wahai Nabi- ketika Ibrahim berdoa kepada Tuhannya, “Ya Tuhanku! Jadikanlah Makkah ini negeri yang aman, tidak ada seorang pun yang diperlakukan buruk di sana. Anugerahilah penduduknya aneka macam buah-buahan dan jadikanlah itu sebagai rezeki hanya bagi orang-orang yang beriman kepada-Mu dan hari Akhir.” Allah berfirman, “Barang siapa yang kafir di antara mereka, maka Aku akan memberinya sedikit kenikmatan di dunia, kemudian di akhirat kelak Aku akan memasukkannya ke dalam azab neraka. Sungguh, neraka itu adalah seburuk-buruk tempat kembali di hari Kiamat.”
Verse 127 shows another essential quality of this great prophet. In obedience to Allah, he had left the fertile land of Syria and made his wife and child to settle in the barren desert, and now he was taking up the labour of building "the House of Allah." This was a moment when a man who had been bearing such hardships in the way of Allah could normally be expected to feel satisfied with himself and relax in a mood of self-congratulation. But "the Friend of Allah" recognized the Majesty of Allah, and knew that no creature can possibly worship or obey his Creator as is His due, but within his own limited powers. Consequently, he also knew that in performing the hardest or the greatest tasks one should not be proud of one's attainment, but should, in all humility, pray to Allah to accept the little effort one has been capable of making - and that, too, with the grace of Allah Himself. That is exactly what Sayyidna Ibrahim did when he started, along with his young son, to build the Ka'bah. That is to say, he prayed to Allah to accept this deed, for Allah hears all prayers, and knows the intentions of His creatures.
Rappelle-toi, ô Prophète, lorsqu’Abraham et Ismaël élevaient les fondations de la Ka’bah tout en disant avec soumission et humilité: Ô Seigneur, accepte nos œuvres, dont la construction de cette Maison. Tu es Celui qui exauce notre invocation ainsi que le Connaisseur de nos intentions et de nos œuvres.
Ingatlah -wahai Nabi- ketika dulu Ibrahim dan Ismail meninggikan pondasi Ka'bah seraya memanjatkan doa -dengan penuh ketundukan dan kerendahan-, “Ya Tuhan kami! Terimalah amal perbuatan kami (termasuk membangun Ka'bah ini). Sesungguhnya Engkau Maha Mendengar doa kami lagi Maha Mengetahui niat dan perbuatan kami.
-Ey Peygamber!- İbrahim ve İsmail Kâbe'nin temellerini yükseltirken - o ikisinin zelil bir şekilde boyun bükerek- dediklerini hatırla: "Rabbimiz! Bizden amellerimizi kabul buyur. -bunlardan bir tanesi de Kâbe'nin inşaasıdır- Şüphesiz sen dualarımızı işiten, niyet ve amellerimizi hakkıyla bilensin.''
Hãy nhớ lại hỡi Nabi lúc Ibrahim và Isma'il xây nền móng Ngôi Đền Ka'bah và Hai Người Họ đã cầu nguyện trong sự hạ mình và kính cẩn: Lạy Thượng Đế của bầy tôi, xin Ngài chấp nhận việc làm của bầy tôi - trong đó có việc xây dựng Ngôi Đền này - bởi quả thật Ngài là Đấng Nghe Thấu lời cầu nguyện và Ngài là Đấng Am Tường những việc làm cũng như tâm niệm của bầy tôi.
"Dan (ingatlah), ketika Ibrahim meninggikan (membina) dasar-dasar Baitullah bersama Ismail (seraya berdoa),
'Ya Tuhan kami, terimalah dari kami (amalan kami), sesungguhnya
Engkau-lah Yang Maha Mendengar lagi Maha Mengetahui. Ya Tuhan kami, jadikanlah kami berdua orang
yang tunduk patuh kepadamu dan (jadikanlah) di antara anak cucu kami,
umat yang tunduk patuh kepadamu dan tunjukkanlah kepada kami cara-cara dan tempat-tempat ibadah
haji kami, dan terimalah taubat kami. Sesungguh-nya Engkau-lah Yang Maha Penerima taubat lagi
Maha Penya-yang. Ya Tuhan kami, utuslah untuk mereka seorang Rasul dari kalangan mereka, yang
akan membacakan kepada mereka ayat-ayatMu dan mengajarkan kepada mereka al-Kitab (al-Qur`an) dan al-Hikmah (as-Sunnah) serta
menyucikan mereka. Sesungguhnya Engkau-lah yang Mahaperkasa lagi Mahabijaksana'." (Al-Baqa-rah: 127-129).
(127) Maknanya, ingatlah saat Nabi Ibrahim عليه السلام dan Nabi Ismail
عليه السلام membangun kembali pondasi-pondasi baitullah dan kesinambungan keduanya terhadap
pekerjaan yang agung tersebut, dan bagaimana kondisi mereka berdua dalam rasa kekhawatiran dan
pengharapan, hingga mereka berdua berdoa kepada Allah di samping bekerja agar Allah menerima
perbuatan mereka berdua dan agar Allah menjadikan padanya manfaat yang luas.
(128) Mereka berdua memohon bagi diri mereka dan keturunan mereka agar
berpegang teguh kepada Islam yang pada hakikatnya adalah ketundukan hati dan kepatuhannya kepada
Rabbnya yang meliputi ketundukan anggota tubuh, ﴾ وَأَرِنَا مَنَاسِكَنَا ﴿ "dan tunjukkanlah kepada kami cara-cara dan tempat-tempat ibadah haji kami," maksudnya, ajarilah kami hal-hal itu dalam bentuk pertun-jukan dan demonstrasi agar lebih mantap. Kemungkinan juga maksud dari manasik di sini adalah seluruh kegiatan yang dilaku-kan pada saat ibadah haji sebagaimana yang diisyaratkan oleh konteks ayat. Kemungkinan juga maksudnya adalah suatu hal yang lebih umum dari itu semua, yaitu agama secara keseluruhan dan ibadah secara keseluruhan, sebagaimana yang diisyaratkan oleh keumuman lafazh ayat, karena kata اَلنُّسُكُ berarti peribadahan. Akan tetapi kata ini lebih cenderung dan lebih sering dipakai pada kegiatan-kegiatan ibadah saat haji. Maka hasil dari doa mereka berdua adalah taufik kepada ilmu dan amal shalih.
Ketika seorang hamba itu, bagaimanapun kondisinya, pasti ditimpa oleh kelalaian dan dia butuh kepada taubat, maka mereka berdua pun berkata, ﴾
وَتُبۡ عَلَيۡنَآۖ إِنَّكَ أَنتَ ٱلتَّوَّابُ ٱلرَّحِيمُ ﴿ "Dan terimalah taubat kami.
Sesungguhnya Engkau-lah Yang Maha Penerima taubat lagi Maha Penyayang."
(129) ﴾ رَبَّنَا وَٱبۡعَثۡ فِيهِمۡ ﴿ "Ya Tuhan kami, utuslah kepada mereka," maksudnya kepada keturunan kami ﴾
رَسُولٗا مِّنۡهُمۡ ﴿ "seorang Rasul di antara mereka," agar lebih tinggi derajatnya, agar ditaati dan agar mereka mengenalnya dengan sebaik-baiknya, ﴾
يَتۡلُواْ عَلَيۡهِمۡ ءَايَٰتِكَ ﴿ "yang akan membacakan kepada mereka ayat-ayatMu" dari sisi lafazhnya, menjaga dan menghafal, ﴾
وَيُعَلِّمُهُمُ ٱلۡكِتَٰبَ وَٱلۡحِكۡمَةَ ﴿ "dan mengajarkan ke-pada mereka al-Kitab (al-Qur`an) dan al-Hikmah (as-Sunnah)," sebagai makna darinya, ﴾
وَيُزَكِّيهِمۡۖ ﴿ "serta menyucikan mereka," dengan men-didik mereka atas amalan-amalan shalih dan menjauhkan dari amalan-amalan yang buruk yang membuat jiwa tidak suci dengan-nya. ﴾
إِنَّكَ أَنتَ ٱلۡعَزِيزُ ﴿ "Sesungguhnya Engkau-lah yang Mahaperkasa" maksudnya, yang Mampu menundukkan segala sesuatu dan yang tidak dapat dibendung kekuatanNya oleh apa pun, ﴾
ٱلۡحَكِيمُ ﴿ "lagi Mahabijaksana," Yang meletakkan segala sesuatu pada tempatnya; maka dengan
kemuliaan dan kebijaksanaanMu, utuslah Rasul tersebut kepada mereka.
Allah mengabulkan doa mereka berdua, dan Allah mengutus Rasul yang mulia ini (Muhammad ﷺ)
yang dengan beliau ketu-runan mereka berdua dirahmati Allah secara khusus dan seluruh makhluk
secara umum, dan oleh karena itu Nabi Muhammad ﷺ bersabda,
أَنَا دَعْوَةُ أَبِيْ إِبْرَاهِيْمَ.
"Saya adalah (perwujudan) doa dari bapak moyang saya, Nabi Ibrahim عليه
السلام."[13]
Dan ketika Ibrahim mengagungkan Allah dengan keagungan yang seperti ini dan Dia mengabarkan
tentang sifat-sifatNya yang sempurna, Allah berfirman,
127- Hani İbrahim ve İsmail o Evin temellerini birlikte yükseltiyorlardı:“Rabb’imiz, bizden kabul buyur, şüphesiz sen işitensin, hakkıyla bilensin.”
128- “Rabb’imiz, ikimizi de sana teslim olmuş kimselerden kıl. Soyumuzdan da sana teslim olmuş bir ümmet (yarat) ve bize menasikimizi göster. Tevbelerimizi de kabul buyur. Çünkü sen tevbeleri çokça kabul edensin, çok merhametlisin.”
129- “Rabb’imiz, onlara içlerinden kendilerine Senin âyetlerini okuyacak, Kitab’ı ve Hikmet’i öğretecek ve onları arındıracak bir peygamber gönder. Şüphesiz ki sen Azizsin, Hakimsin.”
127. “Hani İbrahim ve İsmail o Evin temellerini birlikte yükseltiyorlardı.”
Yani İbrahim ile İsmail’in Beyt-i Şerif’in temellerini yükseltirken ve bu büyük işe devam
ederkenki hallerini ve nasıl bir korku ve umut içerisinde olduklarını an! Öyle ki bu işi
yapmakla birlikte Allah’tan bu amellerini kabul etmesi için niyazda bulunmuşlardı ki Allah bu
amellerini oldukça kapsamlı bir şekilde faydalı kılsın.
128. “Rabb’imiz, ikimizi de sana teslim olmuş kimselerden kıl. Soyumuzdan da sana teslim olmuş bir ümmet (yarat)” Hem kendilerinin, hem de soylarından gelecek olanların
teslim, yani İslâm’a bağlı olmalarını dilemişlerdi. İslâm’ın gerçek mahiyeti kalbin yüce
Rabb’ine saygı ve itaatle boyun eğmesi, emrine bağlanmasıdır ki bu, bedenin âzâlarının itaatini
de içine alır. “ve bize menasikimizi göster.” Yani bunları bize gösterme
ve müşahede etme tarzında öğret ki daha etkili olsun. Menasikten maksadın -ifadelerin akışının
ve konunun delâlet ettiği gibi- bütün hac amelleri olması ihtimali olduğu gibi, bundan daha
kapsamlı bir anlama gelme ihtimali de vardır ki, o da dinin tamamı ve bütün ibadetlerdir. Lafzın
umumi gelmesi de buna delil teşkil etmektedir. Çünkü (“menasik” kökünden gelen) “nusuk”
ibadet etmek demektir. Fakat örfî olarak çoğunlukla (tağlîb yoluyla) hac
ibadetleri hakkında kullanılır olmuştur. Buna göre İbrahim ile İsmail’in yaptıkları dua neticede
faydalı bilgiye ve salih amele muvaffak kılınmayı ihtiva etmektedir.
Daha sonra kul ne olursa olsun kusurlu amelde bulunacağından ve tevbeye ihtiyacı olacağından dolayı şöyle dua etmişlerdir:“Tevbelerimizi de kabul buyur. Çünkü sen tevbeleri çokça kabul edensin, çok merhametlisin.”
129. “Rabb’imiz, onlara” yani soyumuzdan geleceklere, derecelerini daha
bir yükseltici olsun, ona itaat etsinler ve onu gereği gibi tanısınlar diye “içlerinden kendilerine Senin âyetlerini okuyacak”
lafzen ve ezberden okuyacak ve de ezberleterek “Kitab’ı ve Hikmet’i”
manası ile “öğretecek ve onları arındıracak” salih ameller üzere eğitip
kötü amellerden de -ki ruhun onlar oldukça arınmasına imkân yoktur- uzaklaştırmak suretiyle
arındıracak “bir peygamber gönder. Şüphesiz ki sen Azizsin,” Hiçbir
şeyin gücü karşısında imkânsız olmadığı ve her şeye kahredici gücüyle hakim olansın “Hakimsin” Her bir işi yerli yerince yapan hikmet sahibisin. İşte izzet ve hikmetinle sen onlara bu Peygamberi gönder.
Yüce Allah her ikisinin de duasını kabul buyurdu ve özel olarak onların soyundan gelenlere, genel olarak da diğer bütün insanlara kendisi ile rahmet buyurduğu bu şerefli son Peygamberi gönderdi. İşte bundan dolayı Peygamber sallallahu aleyhi ve sellem: “Ben atam İbrahim’in (Allah tarafından kabul olunan) duasıyım.” diye buyurmuştur.
Yüce Allah İbrahim’i böylece yücelttikten ve onun üstün sıfatlarına dair haber verdikten sonra
şöyle buyurmaktadır:
Recuerda, Profeta, cuando Abraham u e Ismael u construían los cimientos de la Ka’bah mientras decían con humildad y sumisión: Señor, acepta nuestra obra, la construcción de esta Casa. Tú eres Aquel que escucha nuestra invocación y Aquel que conoce nuestras intenciones y nuestras obras.
O Profeta ricorda, quando Ibrāhīm e Ismā'īl innalzarono le fondamenta della Ka’ab, dicendo - in sottomissione e umiliazione: "Nostro Dio, accetta le nostre azioni, compresa la costruzione di questa Casa: in verità Tu sei Colui che esaudisce la nostra invocazione, Colui che conosce le nostre intenzioni e le nostre azioni.
Remember, O Prophet, when Abraham and Ishmael were raising the foundations of the Kaaba. As they did so, they asked with humility for Allah to accept all they did, including building the Kaaba. Allah hears what we say and knows our intentions and everything that we do.
O Vjerovjesniče, sjeti se kada su Ibrahim i Ismail podigli temelje Ka'be, govoreći ponizno i skrušeno: "Gospodaru naš, primi od nas ova naša djela – u koja spada i izgradnja Ka'be – jer doista si Ti onaj koji prima naše dove, onaj koji zna naše namjere i naša djela."
Banggitin mo, O Propeta, nang nag-aangat noon sina Abraham at Ismael ng mga pundasyon ng Ka`bah habang silang dalawa ay nagsasabi nang may pagpapakumbaba at pagpapakaaba: "Panginoon namin, tanggapin Mo mula sa amin ang mga gawa namin, at kabilang sa mga ito ang pagpapatayo ng bahay na ito. Tunay na Ikaw ay ang Madinigin sa panalangin namin, ang Maalam sa mga layunin namin at mga gawain namin."
They asked Allah to make them surrender in devotion to His command, humble towards Him, not worshipping anyone besides Him; and to make their children and their descendants a nation who also surrendered in devotion to Him. They also asked Allah to teach them how to worship Him, to forgive them for their faults and shortcomings in doing what He instructed them. He turns to those who ask for forgiveness and is compassionate towards His creation.
Verse 128 reports that he further prayed to Allah "to make" him and his son obedient to His commandments and to His Will. This prayer too proceeds from the same sense of fear and awe, and from the same knowledge. He has, all his life, been performing exemplary deeds of obedience, and yet he prays to "be made" obedient. It is so, because the more one grows in one's knowledge of Divine Majesty, the more one comes to realize that one is not being faithful and obedient as is due.
It is significant. that Sayyidna Ibrahim (علیہ السلام) included his descendants too in his prayer. This shows that the "men of Allah" who never hesitate in sacrificing themselves and their children in the way of Allah, yet love them deeply. All the same, they know what the proper requirements of parental love are, and how they should be fulfilled. This is something beyond the reach of average men, who suppose the well-being of their children to reside in physical health and comfort alone, and spend all their love and care on providing just this to their family. But those who have received the favour of Allah show a much greater solicitude for the spiritual well-being of their children than for the physical, being more anxious as to what happens to them in the other world than in this. So, the great prophet prayed to Allah to make a group from among his descendants fully obedient to Him. This prayer aims at another advantage as well. Experience tells us that if those who enjoy a respectable position in their community, and their descendants keep to the right path, they are naturally held in esteem, and their conduct inspires others to reform themselves. (AI-Bahr al-Muhit) Allah heard this prayer too, and among the descendants of Sayyidna Ibrahim (علیہ السلام) there has always been a group of people obedient to Allah and firm in the Straight Path. Even in the Age of Ignorance (Jahiliyyah جاھلیہ ) when the whole world, and Arabia in particular, was lost in the darkness of idol-worship and Shirk شرک ، there still remained some men from among his descendants who had faith in the One God, who believed in the other world, and were obedient to Allah - for example, Zayd ibn ` Amr bin Nufayl, and Quss ibn Sa` idah. It has also been reported that ` Abd al-Muttalib ibn Hashim, the grand-father of the Holy Prophet ﷺ ، shunned idol-worship and Shirk شرک (Al-Bahr al-Muhit)
We might add an explanatory note about the word Manasik مناسک (the plural of Mansik) which occurs in Verse 128. This word signifies the different actions involved in the performance of the Hajj, and also the different places where the rites are performed - like ` Arafah عرفات ، Muzdalifah مزدلفہ or Mina منی . Both the meanings of the word are intended here, and the substance of the last part of the prayer is that Sayyidna Ibrahim (علیہ السلام) wanted the rites of the Hajj to be explained and their locations to be indicated. The verb which has been employed in this connection is Arina أَرِنَا - "show us." Now, seeing is done through the eyes, and also through the heart. So, the different locations of the rites were shown to him through the Archangel Jibra'il (علیہ السلام) and the injunctions regarding the Hajj were explained in detail.
"Gospodaru naš, učini nas predanim Tvojoj odredbi i naredbi, da Ti nikog ne pridružujemo, i od našeg potomstva učini umet koji je Tebi predan. Nauči nas kako da Te obožavamo, oprosti naše grijehe i propuste u našoj pokornosti Tebi, doista si Ti onaj koji prihvata pokajanje pokajnika, onaj koji na njih spušta Svoju milost."
O Panginoon namin, at gawin Mo kami bilang mga sumusuko sa utos Mo, na mga nagpapasailalim sa Iyo, na hindi kami nagtatambal sa Iyo ng isa man. Gumawa Ka mula sa mga supling namin ng isang kalipunang sumusuko sa Iyo. Ipakilala Mo sa amin ang pagsamba sa Iyo kung papaano ito. Magpalampas Ka sa mga masagwang gawa namin at pagkukulang namin sa pagtalima sa Iyo. Tunay na Ikaw ay ang Palatanggap ng pagbabalik-loob ng sinumang nagbalik-loob kabilang sa mga lingkod Mo, ang Maawain sa kanila.
Lạy Thượng Đế của bầy tôi, xin Ngài làm cho bầy tôi thành những người luôn thần phục mệnh lệnh của Ngài, bầy tôi không tổ hợp với Ngài bất cứ điều gì, xin Ngài hãy tạo ra từ thế hệ con cháu của bầy tôi một cộng đồng thần phục mệnh lệnh của Ngài, xin Ngài chỉ dạy bầy tôi cách thức thờ phượng Ngài và xin xí xóa các hành vi sai trái của bầy tôi cũng như sự thiếu sót của bề tôi trong thờ phượng Ngài; bởi quả thật, Ngài là Đấng Hằng Tha Thứ cho những ai biết quay đầu sám hối với Ngài và là Đấng Rất Mực Khoan Dung với họ.
Ô notre Seigneur, fasse que nous nous résignions à exécuter Ton ordre, que nous soyons soumis à Toi et que nous ne T'associions aucune divinité. Fasse que notre descendance soit une communauté soumise à Toi et apprends-nous comment Tu dois être adoré. Pardonne nos fautes et notre déficience dans Ton obéissance. Tu es certes l’Accueillant au repentir (du nom d’Allah `at-tawwâbu) lorsque Tes serviteurs se repentissent et Tu es miséricordieux avec eux.
God ordained that a universal centre of Islamic dawah be established in Hijaz. Almighty God chose Abraham and his family to establish this centre and make provision for its functioning. The words which Abraham and Ishmael uttered when they were building the house of God in Makkah were, in addition to being supplications to God, an indication of their unwavering fidelity to God’s scheme of things. It is prayer of this kind that is most pleasing to God, so He accepted their prayer and a permanent fountain of spiritual life for the whole world gushed forth from the barren desert of Arabia. The name of this fountain was Islam. As for the people who inhabited this desert, the offspring of Ishmael, God made them enthusiastic proponents of the Islamic cause: He enabled them to propagate His word far and wide. Through them, he informed mankind how they should please their Lord, so that He might turn to them in mercy. It was to the Children of Ishmael that the final prophet was sent, and for the first time in history, the entire prophetic pattern was recorded for posterity, so that future generations could follow it.
Ya Tuhan kami! Jadikanlah kami orang-orang yang menerima perintah-Mu, tunduk kepada-Mu, dan tidak menyekutukan-Mu dengan sesuatu pun. Jadikanlah keturunan kami sebagai umat yang berserah diri kepada-Mu. Tunjukkanlah kepada kami tata cara beribadah kepada-Mu. Ampunilah keburukan dan kecerobohan kami dalam menjalankan ketaatan kepada-Mu. Sesungguhnya Engkau Maha Menerima tobat hamba-hamba-Mu yang bertobat dan Maha Penyayang terhadap mereka.
Rabbimiz! İkimizi emrine teslim olan, sana boyun eğen, sana hiç kimseyi ortak koşmayanlardan kıl. Soyumuzdan sana teslim olan bir ümmet çıkar. Sana olan ibadetimiz nasıl olacak bize öğret. Sana olan itaatlerimizdeki eksiklerimizi ve günahlarımızı bağışla. Şüphesiz ki sen kullarından tövbe edenlerin tövbesini çokça kabul edensin, onlara merhamet edensin.
Señor nuestro, haz que amemos ejecutar Tus órdenes, que seamos sumisos contigo y que no adoremos otros dioses más que a Ti. Haz que nuestra descendencia sea una comunidad sumisa ante Ti y enséñanos a adorarte. Perdona nuestras faltas y nuestros errores al obedecerte. Tú eres Quien acepta el arrepentimiento cuando Tus servidores se arrepienten, y eres misericordioso con ellos.
Dio nostro, inducici ad arrenderci al Tuo dominio, sottomessi a Te, senza associare Te nessuno; e rendi la nostra prole un popolo sottomesso a Te, e insegnaci il Tuo culto come è a noi dovuto; e perdona i nostri peccati e le nostre mancanze nella fede; in verità Tu sei il Perdonatore, per colui che si pente tra i Tuoi sudditi, Misericordioso nei loro confronti.
Señor nuestro, envíales un mensajero nacido entre ellos, entre la descendencia de Ismael, que recite Tus aleyas reveladas, les enseñe el Corán y la Sunna y los purifique del politeísmo y de la deshonra. Tú eres el Poderoso y el Victorioso, el Sabio en tus acciones y en Tus juicios.
Dio nostro, invia loro un profeta scelto tra i figli di Ismā'īl che reciti loro i versi rivelati, e che insegni loro il Corano e la Sunna e li purifichi dal politeismo e dalle nefandezze. In verità, Tu sei il Forte, l'Invincibile, il Saggio nelle Tue azioni e nei Tuoi decreti.
"Gospodaru naš, učini od njih poslanika od potomaka Ismaila, koji će im učiti Tvoje objavljene ajete, koji će ih Kur'anu i sunnetu podučavati, koji će ih od širka i prezrenih stvari očistiti, a doista si Ti Snažni, Silni i Mudri u Svojim postupcima."
Panginoon namin, at magpadala Ka sa kanila ng isang sugong kabilang sa kanila mula sa mga supling ni Ismael, na bibigkas sa kanila ng mga talata Mong pinababa, magtuturo sa kanila ng Qur'ān at Sunnah, at magdadalisay sa kanila sa Shirk at mga bisyo. Tunay na Ikaw ay ang Malakas na Tagadaig, ang Marunong sa mga gawain Mo at mga kahatulan Mo.
Rabbimiz! Onlara İsmail'in soyundan bir resul gönder. Onlara inen ayetlerini okusun. Onlara Kur'an'ı ve sünneti öğretsin. Onları şirk ve rezilliklerden temizlesin. Şüphesiz güçlü ve galip olan, hükümlerinde ve fiillerinde hikmet sahibi olan sensin.
They asked Allah to send a messenger to their offspring from the descendants of Ishmael, to recite the revealed verses of Allah to them and teach them the Qur’ān and the Sunnah, and to purify them from worshipping others alongside Allah and from all evil. He is the Mighty in His essence, and the Wise in what He does and in His decrees.
Ô notre Seigneur, envoie parmi eux un messager issu d’eux, de la descendance d’Ismaël, qui récite tes versets révélés, leur apprend le Coran et la Sunna et les purifie du polythéisme et des turpitudes. Tu es le Puissant et Victorieux (du nom d’Allah `al-’azîzu), le Sage dans Tes actes et Tes jugements (du nom d’Allah `al-ħakîmu).
The prayer of Ibrahim (علیہ السلام) for the Holy Prophet ﷺ
Let us start by commenting on certain words which occur in this verse. The Arabic word Yatlu يَتْلُو (translated in English as "recite", or "read out" ) comes from the word Tilawah, (تلاوہ) which lexically signifies "to follow, to obey", but in the terminology of the Qur'an and the Hadith denotes the recitation or reading of the Holy Qur'an or of a Di-vine Book, for one who reads a Divine Book is also required to obey it fully.
The word also suggests that it is obligatory to read the Holy Qur'an exactly as it has been revealed by Allah, and not to add or sub-tract a word on one's own part, not even to change the pronunciation of a word which often may, in the Arabic language, change the very meaning of the word concerned. In his "Mufradat al-Qur'an مفردات القرآن ", Imam al-Raghib al-Isfahani (رح) says that the word Tilawah cannot, in current idiom, be applied to the reading of any book other than the Word of Allah.
The word Kitab کتاب (Book) in this verse, of course, refers to the Holy Qur'an itself. As to the word Hikmah حکمہ (usually translated in English as "wisdom" ), it carries various meanings in Arabic - for example, arriving at the truth , justice, exact knowledge, etc. (al-Qamus). According to al-Raghib al-Isfahani (رح) ، when the word is used in speaking of Allah, it connotes the total and perfect knowledge of all existents, and flawless creation; but when applied to someone other than Allah, it connotes a proper knowledge of the existents, and good deeds. In connection with the present verse, Maulana Mahmud al-Hasan has interpreted the word as "profound truths, or subtle realities", while Maulana Ashraf ` Ali Thanavi (رح) has taken it to mean "the art of understanding properly". The commentators from among the blessed Companions and their immediate successors, whose interpretations come directly from the teachings of the Holy Prophet ﷺ himself, have advanced different connotations of the word Hikmah حکمہ - some say that it refers to the commentary and exegesis of the Holy Qur'an, others believe that it means the proper understanding of the religion (Din دین ), or the injunctions of the Shari'ah, or such commandments of Allah which have been received through the word of the Holy Prophet g . But the truth of the matter is that in spite of the apparent variety of expressions used, the substance of all these statements is the same - namely, the Way (Sunnah) of the Holy Prophet and the Hadith. This is the interpretation reported from Qatadah by Ibn Kathir and Ibn Jarir.
Commentary
Now, to proceed with the commentary, let us consider why Sayyidna Ibrahim (علیہ السلام) in praying for the well-being of his descendants in this world and in the other, requested Allah to send a prophet from among them. The reason is twofold. Firstly, the appearance of a prophet from among them would in itself be an honour and a blessing. Secondly, the prophet being a member of their own group, they would be thoroughly familiar with his past and present and with his ways, and thus find it easy to have trust in him, and to profit from his guidance. According to a hadith, in accepting this prayer Allah promised that this prophet would be sent in the last of all ages. (Ibn Jarir and Ibn Kathir)
According to a hadith reported by Imam Ahmad in his "Musnad", the Holy Prophet ﷺ has said that Allah had chosen him as the Last Prophet at a time when Sayyidna Adam (علیہ السلام) was not yet born and only his clay was being prepared, and that he was the manifestation of the prayer of his father, Sayyidna Ibrahim (علیہ السلام) ، of the good tidings brought by Sayyidna ` Isa (Jesus Christ (علیہ السلام) and of the dream seen by his mother. The good-tidings refer to the announcement made by Sayyidna ` Isa (علیہ السلام) as reported in the Holy Qur'an:
مُبَشِّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ
I have brought the good-tidings of a prophet who is to come after me, and his name is Ahmad." (61:6)
And the mother of the Holy Prophet had, during her pregnancy, seen in a dream that a light went out of her which illumined the places in far-off Syria. Then, the words of the present prayer of Sayyidna Ibrahim (علیہ السلام) have been repeated in two different places in the Holy Qur'an - once in Surah "'Al` Imran" (Ch.3) and then in Surah "Al-Jumu` ah" (Ch. 62). Both the passages where these words have been repeated speak of the prophethood of Sayyidna Muhammad ﷺ ، and thus show that he is the prophet whom Sayyidna Ibrahim (علیہ السلام) had prayed for.
All these verses - namely, the present verse from Surah "Al-Baqarah", and the other two from Surah "'Al-` Imran" and Sarah "Al-Jumu` ah" respectively - say the same thing about the Holy Prophet ﷺ in the same words. That is to say, they define the purpose of his being sent to the world as the Messenger of Allah and his functions as a prophet. These functions are threefold. Firstly, to recite the verses; secondly, to teach the Book and also to teach "wisdom"; and thirdly, "to purify" the people. Now, let us examine the three in detail.
(1) The verse speaks separately of "reciting" the Holy Qur'an and of "teaching" it. Since "reciting" pertains to the words, and "teaching" to their meanings, the explicit distinction between the two shows that the words of the Holy Qur'an are no less important in themselves and for themselves than their meanings, and that the recitation and preservation of the words is obligatory, and constitutes an act of worship. In order to understand this aspect of the question we have only to recall that the first and immediate listeners and disciples of the Holy Prophet not only knew Arabic very well but were themselves very eloquent speakers of the language, some of them being even poets. For an audience like this it should have apparently been enough to recite the Holy Qur'an, without any explanation or commentary, for them to be taught - in their case, the "reciting" and the "teaching" should have, for all practical purpose, become one and the same thing. Why has the Holy Qur'an, then, mentioned them separately as two distinct prophetic functions?
If one considers the question seriously, one can easily draw two important conclusions. To begin with, one would come to see that the Holy Qur'an is not like other books where meanings are the ultimate object, while words have only a secondary place as being no more than a vehicle for the ideas, and can hence tolerate minor changes and modifications so long as the meaning does not suffer. In the case of man-made books, it would thus be totally frivolous to go on reading the words without paying any attention to the meanings. On the contrary, in the case of the Holy Qur'an the words are in themselves as necessary and inalienable a part of the intention as the meanings, and the Shari` ah has laid down particular injunctions with regard to the words of the Holy Qur'an. That is why in the Science of the Principles of Islamic Jurisprudence (Usul al-Fiqh اصول افقہ) the Holy Qur'an has been defined as comprehending words and meaning both. In other words, if the meanings of the Holy Qur'an are expressed in a different language, or even if certain other Arabic words are substituted for the revealed ones, such a version shall not be entitled to the name "Qur'an", in spite of the meanings being intact. Consequently, if one were to recite this modified version in Salah, one's prayers shall not be valid. Similarly, a reading of this version shall not bring one the reward promised in the Hadith for the recitation of the Holy Qur'an, nor shall any of the injunctions related to the Holy Qur'an apply to it. Hence the Fuqaha' have forbidden the printing and publication of a translation of the Holy Qur'an without the Arabic text. It is quite wrong to speak of an "Urdu Qur'an" or "English Qur'an", simply be-cause a translation of the original into any language whatsoever cannot properly be called "the Qur'an".
In short, the word Yatlu یتلو in the present verse leaves no doubt as to the fact that the "recitation of the verses" is an end in itself, for one does not "recite" meanings, but words. Of course, it goes without saying that Allah has sent the Holy Qur'an for us to understand it and to follow its guidance. To be content with memorizing the words alone and being indifferent to the meanings would merely show one's ignorance of the nature of the Book of Allah, and one's ungratefulness. But there are so many people these days who suppose that the Holy Qur'an is like other books, and believe that it is a waste of time to read or memorize its words without knowing what they mean. In view of this wide-spread error, we cannot insist too much on the truth that the recitation of the words of the Holy Qur'an is in itself a regular act of worship and brings a great reward.
This is borne out by the practice of the Holy Prophet and his blessed Companions. They knew the meanings of the Holy Qur'an as no one else can, and yet they never thought that once they had understood it and acted upon it, nothing more was required of them. On the contrary, they kept reciting the Holy Qur'an again and again as long as they lived. Some of the Companions used to recite the whole Book of Allah in a single day, some in two days, and some in three. Reciting the Holy Qur'an in one week has always been quite a usual practice among the Muslims, which is indicated by the division of the Holy Qur'an into seven stages (Manazil منازل ). In fact, by instituting the recitation of the Holy Qur'an as an act of worship, carrying a reward of its own, and by giving it a separate and regular position among the prophetic functions, Allah has been very merciful to those Muslims who are not for some reason yet able to understand the meanings, and has saved them from the misfortune of being indifferent to the words and thus being totally deprived of the blessings which flow from His Book. Even such Muslims should, no doubt, keep trying to understand the meanings too so that they may receive the blessings in full, and the ultimate purpose of the Revelation may be realized.
(2) According to the present verses, "teaching the Book" is a prophetic function distinct from "reciting the Verses". We can easily infer from it the principle that in order to understand the Holy Qur'an it is not sufficient merely to know the Arabic language, but that it also requires the "teaching" of the Holy Prophet ﷺ . As everyone knows, in order to learn a science or art - be it medicine or engineering, or something as ordinary as cookery - it is not enough to read a book or to be proficient in a language. Had it been the only qualification required, one could have easily mastered all the sciences and the arts on which one could find books written in the language one knew. To learn the meanest craft, then, one needs the regular and constant guidance of a teacher. This being so, how can one hope to understand, unaided, the Holy Qur'an which has something to say on the most difficult subjects possible, ranging from theology to philosophy and physics? Had a competence in the Arabic language been sufficient for this task, scores of Jewish and Christian scholars and men of letters in the Arabic countries today would have been counted among the greatest commentators as would have been Abu Jahl ابو جھل and Abu Lahab ابو لہب in the days of the Holy Prophet . By distinguishing "the teaching of the Book" from "the reciting of the verses" as a distinct prophetic function, the Holy Qur'an has underlined the fact that in order to understand the Book of Allah properly it is not enough, even for those who know Arabic very well, merely to listen to a recitation of the verses, but that such an understanding can be acquired only through the teaching of the Holy Prophet ﷺ and that to separate the one from the other, and to make an attempt at interpretation on one’ s own is no more than a self-delusion. Had it not really been necessary to explain and teach the meanings of the Holy Qur'an, why should have Allah sent us a Messenger? There were many other ways of conveying His Book to men. But Allah knows everything, and is All-Wise. He knows that an understanding of His Book depends on the guidance of a teacher much more than that of human sciences and arts does - in fact, on the guidance, not of an ordinary teacher, but of one who in his turn receives guidance from Allah Himself directly through Revelation (Wahy وحی ), and who is designated in Islamic terminology as a Nabiyy نبی (Prophet) and a Rasul رسول (Messenger of Allah). According to the Holy Qur'an itself, Allah has sent the Holy Prophet ﷺ to men for the express purpose of explaining to them in detail the injunctions and the meanings of the Divine Book لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ : "So that you should explain to men what We have revealed for them". (16:44)
According to the present verse, the prophetic function of "teaching the Book" also includes the "teaching of Hikmah حِکمہ As we have shown above, although this word carries various meanings in the Arabic language, yet, with reference to this verse and similar ones, the blessed Companions and their immediate successors have interpreted Hikmah حِکمہ as "the Sunnah" or the Way of the Holy Prophet ﷺ . It means that along with "teaching the Book" the prophetic functions include the teaching of the principles and modes of spiritual discipline. The Holy Prophet ﷺ has himself said, اِنَّما بُعثِتُ مَعَلِماً have been sent only as a teacher." From this, it necessarily follows that his followers are required to be disciples, and that every Muslim, man or woman, should as a Muslim be a life-long student, keen to learn what the Holy Prophet ﷺ has taught. If one cannot for some reason master the different sciences connected with the Holy Qur'an and the Sunnah, one must try to acquire at least a satisfactory knowledge and understanding of the basic doctrines of Islam and of the fundamental injunctions of the Shari'ah which are absolutely indispensable for every Muslim.
(3) "Purifying the people" is also an essential prophetic function. The Arabic word Tazkiyah تذکیہ denotes purifying a thing or person from all kinds of filth, internal as well as external. One can see for oneself what the different kinds of external filth are - the Shari'ah has clearly defined them. The internal varieties include, on the one hand, false beliefs like infidelity (Kufr کفر ), association (Shirk شرک ), or total reliance on someone other than Allah, and, on the other hand, pride, vanity malice, jealousy, love of worldly things, etc. Although the evil nature of such beliefs and tendencies has been fully explained in the Holy Qur'an and the Sunnah, yet in making the purification of the people" a distinct and separate prophetic function the present verse indicates that just as a mere knowledge of words and technical terms does not make one the master of a science or art, in the same way a knowledge, or even a proper understanding of its principles does not by itself make one perfect in the science or art concerned. To attain any degree of perfection one must also learn to put the principles into practice, and "realize" them in oneself and for oneself, which again requires the supervision of an authentic teacher and guide. In the Way of Sufis (Tariqah) the function of the spiritual guide (Shaykh) is to help the disciple in obeying the injunctions of the Holy Qur'an and the Sunnah so thoroughly that it becomes a matter, not of effort, but of habit - so to say, his very "nature".36
36. At this point, we must sound a note of warning. It has grown, in our day, almost habitual to speak of Islam as "the religion of action" - if not of "activism". In such phrases, the implication is never absent that "action" is tc be considered as an anti-thesis of "thought", and "practice" as that of "theory" - as if there is a dichotomy, and the two activities can hardly be reconciled with each other. And there is always the insinuation that in order to be worthy of any respect one must make an either/or kind of choice in favour of "action" and "practice" as against "thought" and "theory".
Such formulations are no older than four centuries, and are the necessary products of certain dilemmas which historically arose in the society of the Christian West. They do not and cannot, as such, belong to a religious or metaphysical approach to things. In so far as an activity can be described as specifically "human", it cannot be purely automatic, but is preceded by thought. In other words, all "practice" is governed by a "theory", and all "action" guided by "thought" or some principle, good or bad. The rule is so general that it applies even to the action of those who have been promoting the dichotomy. As far as the Islamic way of looking at things is concerned, it goes without saying that no action or practice, however good, can have the slightest merit or spiritual efficacy until and unless it carries a divine sanction.
It logically follows that the foremost duty of a Muslim is to acquaint himself with divine commandments, and then to obey them.
One can, if one likes, give to the first the name of "theory", and the second the name of "practice". But there is no dichotomy involved, nor any choice called for۔
No "practice" can be valid without being informed by "theory", and no "theory" can be of much avail without being put into "practice". It is "theory" which makes "practice" meaningful, and it is through "practice" alone that one acquires a true knowledge of "theory". They are not two entities, but only two ways of considering the same reality. What finally matters is "realization" or making the essential truths "real" to oneself.
In the West itself, and as late as the end of the Middle Ages, there were people who knew that theoria and praxis went together in the terminology of spiritual disciplines. In fact, the Greek word does, in its original meaning, say all that we have been trying to explain here. For, even if "theory" in modern European languages has come to mean just a 'speculation', or a 'supposition', even a 'fancy', the Greek verb theoreo signified "to see", and the noun theoros denoted the "man who sees". Thus, theoria was not merely a fancy, but a truth which could be "seen", or actively realized.
Now that we are on the subject of purification (tazkiyah تزکیہ ), we might add another important consideration. From the days of the First Prophet to the days of the Last (علیہم السلام) it has been the Way of Allah that in order to guide men and to show them the Straight Path, He has been sending them not only His Books but His prophets also. This indicates the general principle that for their guidance men need, on the one hand, a Divine Teaching revealed in the form of a Book, and, on the other, a human teacher in the form of a prophet who should train and discipline them into absorbing the divine guidance fully. Men need not merely one of these, but both. For, a man alone can be the teacher of another man, and not a book - which serves only as an aid. That is why Islam began with a Book and a Prophet, and the two, working together, produced a society of men who are unparalleled in history for their rectitude. For the coming generations too, the two basic principles of guidance have continued to function in the form of the Shari'ah and the Men of Allah". The Holy Qur'an has emphasised the point again and again. Let us quote a few instances: يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّـهَ وَكُونُوا مَعَ الصَّادِقِينَ ﴿119﴾: "0 believers, fear Allah, and be with the truth-ful" (9:119). In summing up the qualities of "the truthful" (Al-Sadiqun الصدیقون ), another verse ends with the words: أُولَـٰئِكَ الَّذِينَ صَدَقُوا ۖ وَأُولَـٰئِكَ هُمُ الْمُتَّقُونَ "It is they who are truthful, and it is they who are the God-fearing". (2:177) As we have explained in our commentary on the first chapter, the Surah "Al-Fatihah الفاتحة " is the quintessence of the Holy Qur'an, and the essence of this Surah is the guidance towards the Straight Path (Al-Sirat al-Mustaqim السیرۃ المتقیم). Now, in order to indicate the Straight Path the Holy Qur'an has, instead of calling it the Path of the Qur'an or the Path of the Prophet ﷺ or the Path of the Sunnah, spoken of the Men of Allah who can show the Straight Path to the seeker. Says the Holy Qur'an: صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ ﴿7﴾ the path of those on whom You have bestowed Your grace, not of those who have incurred Your wrath, nor of those who are misguided". (1:7) An-other verse provides greater specification - فَأُولَـٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّـهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِين : "Those on whom Allah has bestowed His grace - the prophets, the truthful, the martyrs and the righteous." (4:69) Similarly, the Holy Prophet ﷺ has, for the benefit of all the later generations of Muslims, explicitly named certain personalities who should be followed in religious matters: یا ایھا الناس انِّی ترکتُ فیکم ما اَن اَخَذتم بہ لَن تضِلُّوا کتاب اللہ عِترَتِی اَھلِ بیتی " I am leaving behind me two things; if you stand firm by them you will never fall into misguidance - firstly, the Book of Allah, and, secondly, my descendants and the members of my family." (Tirmidhi ترمذی) A hadith reported by Al-Bukhari says: اقتدوا بالذین من بعدی ابی بکر و عمر "After me, follow Abu Bakr and ` Umar." And a third hadith says: علیکم بسنتی و سنۃ الخلفاء الراشدین "You must adopt my way (the Sunnah) and the way of Al-Khulafa' al-Rashidin" - that is, the first four rightly-guided Caliphs.
In short, whether it be religion or the different sciences and arts, the acquisition of knowledge in the proper sense of the term depends on profiting from authentic books and authentic teachers. In the case of religion, however, people are, while turning to these two modes, liable to fall into the error of putting exclusive or excessive emphasis on one of them alone, which brings them more harm than good. Thus, there are, on the one hand, people who neglect the Book of Allah, and begin to adore their scholars and spiritual masters, without taking the trouble of finding out whether they are obedient to the Shari` ah or not. In fact, this has been the characteristic malady of the Jews and the Christians. Speaking of them, the Holy Qur'an says: اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّن دُونِ اللَّـهِ : "They have taken their rabbis and their monks as their lords apart from Allah." (9:31) Obviously, this is the royal road to Shirk شرک (association) and Kufr کفر (infidelity), on which millions have perished, and go on perishing. On the other hand, there are people who claim that the Book of Allah is by itself sufficient for them, and that in order to understand it they do not need the guidance of a teacher or a scholar or a spiritual master. This too is a form of misguidance, for an attempt to interpret the Book of Allah on one's own, without the aid of reliable specialists, inevitably draws one into all sorts of errors, makes one a slave of one's own desires and inclinations, and may, in some cases at least, lead one straight outside the pale of Islam. So, what one is required to do is to put each of these two means of knowledge in its proper place, and to profit from both. One should be quite clear about the basic principle in this respect - to Allah alone belongs the authority to lay down a commandment, and it is Allah alone we have been called upon to obey, while the Holy Prophet ﷺ is a means of helping us to know how Allah is to be obeyed, and one obeys Him on the ground that to obey the Holy Prophet ﷺ is to obey Allah Himself. Besides that, one should, when faced with difficulties in understanding the Holy Qur'an and the Hadith or in acting upon them, turn for help, willingly and respectfully, to the words and deeds of the masters in these subjects, and consider it to be the key to the door of salvation.
There is a second conclusion to be drawn from the fact that the present verse includes the teaching of the Book among the prophetic functions. As we know, Allah has promised to safeguard the Holy Qur'an Himselfإِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ ﴿9﴾ : "It is We who have revealed the Guidance, and it is We who watch over it." (15:9) Consequently, every single word, every consonant and every vowel of the Holy Qur'an has remained intact upto this day, and shall remain intact as long the world lasts. Now, according to the present verse, the teaching of the Holy Prophet ﷺ is absolutely indispensable for a proper understanding of the Holy Qur'an, and without this guidance it is not possible to act upon the Holy Qur'an in a real sense. It logically follows from it that the teachings of the Holy Prophet ﷺ should also receive divine protection in their own degree, and remain intact as a whole till the end of the world; otherwise, the preservation of the words of the Holy Qur'an would not, by itself, fully serve the purpose for which Allah has revealed it. It goes without saying that the teachings of the Holy Prophet ﷺ are identical with what is called the Sunnah or the Hadith. Although Allah has not promised the same degree of protection to the Hadith as to the Holy Qur'an, and the words of the Sunnah have not been preserved exactly in the same manner as the words of the Holy Qur'an, yet the prophetic interpretations too must, according to the present verse, remain intact, and it has, taken as a whole, remained intact upto this day.Whenever an attempt has been made to distort a Hadith or to invent spurious ones, the specialists in the science have always exposed the fraud.
Thus, in accordance with the prediction implicit in the present verse, Allah has preserved the teachings of the Holy Prophet ﷺ from the days of the blessed Companions to our own day through fully authentic collections of the Ahadith and through the masters of this subject. And this divine protection shall continue to the last day of the world. For, the Holy Prophet ﷺ himself has assured us that in his Ummah there shall always remain till the end of the world a group of authentic scholars who shall jealously and watchfully guard the Holy Qur'an and the Hadith against all attempts at distortion or misrepresentation. This hadith by itself gives the lie to some contemporary writers who have, for the ulterior motive of discrediting the injunctions of the Islamic Shari'ah, been trying to propagate the notion that the whole body of the Ahadith we possess is inauthentic and hence unreliable. But anyone who has eyes to see can easily understand the stratagem - if one cannot trust the Hadith, one can no longer trust the text of the Holy Qur'an. And this is exactly what the Westerners and their local allies want to accomplish - that is, to make the Muslims turn away from the Holy Qur'an.
In the end, let us note that the three prophetic functions which Sayyidna Ibrahim (علیہ السلام) referred to in his prayer, and which the Holy Prophet ﷺ was sent to perform, were fulfilled in his own life-time. In order to have an idea of the great transformation which the recitation of the Holy Qur'an, the teaching of the Holy Prophet ﷺ and his purifying influence brought about in men, it is enough to see what the Holy Qur'an says in praise of his Companions (رضی اللہ تعالیٰ عنہم)
وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى لْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ ۖ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِّنَ اللَّـهِ وَرِضْوَانًا
"Those who are with him are hard against the disbelievers, merciful to one another; you see them-bowing and prostrating themselves (in prayers), seeking the bounty of Allah and His pleasure". (48:29).
Ibrahim's Supplication that Allah sends the Prophet
Allah mentioned Ibrahim's supplication for the benefit of the people of the Sacred Area (to grant them security and provision), and it was perfected by invoking Allah to send a Messenger from his offspring. This accepted supplication, from Ibrahim, conformed with Allah's appointed destiny that Muhammad be sent as a Messenger among the Ummiyyin and to all non-Arabs, among the Jinns and mankind.
Hence, Ibrahim was the first person to mention the Prophet to the people. Ever since, Muhammad ﷺ was known to the people, until the last Prophet was sent among the Children of Israel, Jesus the son of Mary, who mentioned Muhammad by name. Jesus addressed the Children of Israel saying,
إِنِّى رَسُولُ اللَّهِ إِلَيْكُم مُّصَدِّقاً لِّمَا بَيْنَ يَدَىَّ مِنَ التَّوْرَاةِ وَمُبَشِّراً بِرَسُولٍ يَأْتِى مِن بَعْدِى اسْمُهُ أَحْمَدُ
(I am the Messenger of Allah unto you, confirming what is before me in the Tawrah, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad) (61:6)
This is why the Prophet said ,
«دَعْوَةُ أَبِي إِبْرَاهِيمَ وَبُشْرَى عِيسَى ابْنِ مَرْيَم»
(The supplication of my father Ibrahim and the glad tidings brought forth by Jesus the son of Mary.)
The Prophet said,
«وَرَأَتْ أُمِّي أَنَّهُ خَرَجَ مِنْهَا نُورٌ أَضَاءَتْ لَهُ قُصُورُ الشَّام»
(My mother saw a light that went out of her and radiated the palaces of Ash-Sham.)
It was said that the Prophet's mother saw this vision when she was pregnant with, narrated this vision to her people, and the story became popular among them. The light mentioned in the Hadith appeared in Ash-Sham (Greater Syria), testifying to what will later occur when the Prophet's religion will be firmly established in Ash-Sham area. This is why by the end of time, Ash-Sham will be a refuge for Islam and its people. Also, Jesus the son of Mary will descend in Ash-Sham, next to the eastern white minaret in Damascus. The Two Sahihs stated,
«لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ حَتَّى يَأْتِيَ أَمْرُ اللهِ وَهُمْ كَذَلِك»
وفي صحيح البخاري
«وَهُمْ بالشَّام»
(There will always be a group of my Ummah who will be on the truth, undeterred by those who fail or oppose them, until the command of Allah comes while they are on this.)
Al-Bukhari added in his Sahih, (And they will reside in Ash-Sham.)
The Meaning of Al-Kitab wal-Hikmah
Allah said,
وَيُعَلِّمُهُمُ الْكِتَـبَ
(and instruct them in the Book) meaning, Al-Qur'an,
وَالْحِكْــمَةِ
(and Al-Hikmah) meaning, the Sunnah, as Al-Hasan, Qatadah, Muqatil bin Hayyan and Abu Malik asserted. It was also said that `Al-Hikmah', means `comprehension in the religion', and both meanings are correct. `Ali bin Abi Talhah said, that Ibn `Abbas said that,
وَيُزَكِّيهِمْ
(and purify them) means, "With the obedience of Allah."
إِنَّكَ أَنتَ العَزِيزُ الحَكِيمُ
(Verily, You are the Mighty, the Wise).
This Ayah stated that Allah is able to do anything, and nothing escapes His ability. He is Wise in His decisions, His actions, and He puts everything in its rightful place due to His perfect knowledge, wisdom and justice.
The first and foremost task of God’s messenger is to interpret His signs, which are proofs of His greatness and power. God has introduced innumerable signs into human nature as well as into the outside world to enable human beings to know their Creator. But these signs have to be unveiled by God’s messenger: he shares his divine insight with them so that they may have a glimpse of God’s glory.
Ya Tuhan kami! Utuslah kepada mereka seorang rasul yang berasal dari mereka, dari keturunan Ismail untuk membacakan kepada mereka ayat-ayat yang Engkau turunkan, mengajarkan kepada mereka Al-Qur`ān dan Sunnah, dan membersihkan mereka dari kemusyrikan dan segala macam kehinaan. Sesungguhnya Engkaulah Yang Mahakuat lagi Mahaperkasa dan Mahabijaksana di dalam tindakan dan keputusan-Mu.”
Lạy Thượng Đế của bầy tôi, xin Ngài hãy dựng lệnh trong chúng (con cháu của bầy tôi) một vị Thiên Sứ xuất từ chúng để y đọc các Lời Mặc Khải của Ngài cho họ nghe và để y dạy chúng Qur'an và Sunnah, và để y thanh sạch chúng khỏi tội Shirk và sự lầm lạc; quả thật Ngài là Đấng Quyền Năng trên tất cả mọi thứ và Ngài là Đấng Anh Minh và Khôn Ngoan trong mọi phán quyết.
Không một ai quay mặt bỏ đi trước tôn giáo của Ibrahim để đến với các tôn giáo khác ngoại trừ những ai bất công với chính bản thân họ do sự ngu dốt không hiểu được điều chân lý, họ đã rời bỏ chân lý để đến với sự lầm lạc, rời bỏ sự hài lòng của Allah đến với sự phẫn nộ của Ngài. Quả thật, TA đã chọn Ibrahim làm vị Thiên Sứ và Khaleel trên thế gian này và ở cõi Đời Sau Y sẽ là một trong những người ngoan đạo, những người mà họ đã chấp hành tốt các mệnh lệnh và chỉ thị của Allah, và họ sẽ là những người ở trên tầng cao cấp nhất.
Nadie renuncia a la religión de Abraham u para adoptar otra, excepto aquellos que por debilidad de espíritu y mal juicio son injustos consigo mismos, prefieren extraviarse a aceptar la verdad y se regocijan en ese desvío. Hemos señalado como mensajero y amigo íntimo a Abraham, quien en el Más Allá será parte de los hombres de bien que han aceptado lo que les fue impuesto por Al‑lah y alcanzarán así los más altos estados del Paraíso.
Only the Fools deviate from Ibrahim's Religion
Allah refuted the disbelievers' innovations of associating others with Allah in defiance of the religion of Ibrahim, the leader of the upright. Ibrahim always singled out Allah in worship, with sincerity, and he did not call upon others besides Allah. He did not commit Shirk, even for an instant. He disowned every other deity that was being worshipped instead of Allah and defied all his people in this regard. Prophet Ibrahim said,
فَلَماَّ رَأَى الشَّمْسَ بَازِغَةً قَالَ هَـذَا رَبِّى هَـذَآ أَكْبَرُ فَلَمَّآ أَفَلَتْ قَالَ يقَوْمِ إِنِّى بَرِىءٌ مِّمَّا تُشْرِكُونَ - إِنِّى وَجَّهْتُ وَجْهِىَ لِلَّذِى فَطَرَ السَّمَـوَتِ وَالاٌّرْضَ حَنِيفاً وَمَآ أَنَاْ مِنَ الْمُشْرِكِينَ
(O my people! I am indeed free from all that you join as partners (in worship with Allah). Verily, I have turned my face towards Him Who has created the heavens and the earth Hanifa (Islamic Monotheism), and I am not of Al-Mushrikin.) (6:78-79). Also, Allah said,
وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ
(And (remember) when Ibrahim said to his father and his people: "Verily, I am innocent of what you worship. "Except Him (i.e. I worship none but Allah alone) Who did create me; and verily, He will guide me") (43:26-27),
وَمَا كَانَ اسْتِغْفَارُ إِبْرَهِيمَ لاًّبِيهِ إِلاَّ عَن مَّوْعِدَةٍ وَعَدَهَآ إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلَّهِ تَبَرَّأَ مِنْهُ إِنَّ إِبْرَهِيمَ لأَوَّاهٌ حَلِيمٌ
(And Ibrahim's invoking (of Allah) for his father's forgiveness was only because of a promise he (Ibrahim) had made to him (his father). But when it became clear to him (Ibrahim) that he (his father) was an enemy of Allah, he dissociated himself from him. Verily, Ibrahim was Awwah (one who invokes Allah with humility, glorifies Him and remembers Him much) and was forbearing) (9:114), and,
إِنَّ إِبْرَهِيمَ كَانَ أُمَّةً قَـنِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ - شَاكِراً لانْعُمِهِ اجْتَبَـهُ وَهَدَاهُ إِلَى صِرَطٍ مُّسْتَقِيمٍ - وَءاتَيْنَـهُ فِى الْدُّنْيَا حَسَنَةً وَإِنَّهُ فِى الاٌّخِرَةِ لَمِنَ الصَّـلِحِينَ
(Verily, Ibrahim was an Ummah (a leader having all the good qualities, or a nation), obedient to Allah, Hanif (i.e. to worship none but Allah), and he was not one of those who were Al-Mushrikin. (He was) thankful for His (Allah's) favors. He (Allah) chose him (as an intimate friend) and guided him to a straight path. And We gave him good in this world, and in the Hereafter he shall be of the righteous.) (16:120-122).
This is why Allah said here,
وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَهِيمَ
(And who turns away from the religion of Ibrahim), meaning, abandons his path, way and method
إِلاَّ مَن سَفِهَ نَفْسَهُ
(except him who fools himself) meaning, who commits injustice against himself by deviating from the truth, to wickedness. Such a person will be defying the path of he who was chosen in this life to be a true Imam, from the time he was young, until Allah chose him to be His Khalil, and who shall be among the successful in the Last Life. Is there anything more insane than deviating from this path and following the path of misguidance and deviation instead Is there more injustice than this Allah said,
إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ
(Verily, joining others in worship with Allah is a great Zulm (wrong) indeed) (31:13).
Abu Al-`Aliyah and Qatadah said, "This Ayah (2:130) was revealed about the Jews who invented a practice that did not come from Allah and that defied the religion of Ibrahim." Allah's statement,
مَا كَانَ إِبْرَهِيمُ يَهُودِيًّا وَلاَ نَصْرَانِيًّا وَلَكِن كَانَ حَنِيفًا مُّسْلِمًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ - إِنَّ أَوْلَى النَّاسِ بِإِبْرَهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَـذَا النَّبِىُّ وَالَّذِينَ ءَامَنُواْ وَاللَّهُ وَلِىُّ الْمُؤْمِنِينَ
(Ibrahim was neither a Jew nor a Christian, but he was a true Muslim Hanifa (to worship none but Allah alone) and he was not of Al-Mushrikin. Verily, among mankind who have the best claim to Ibrahim are those who followed him, and this Prophet (Muhammad ) and those who have believed (Muslims). And Allah is the Wali (Protector and Helper) of the believers.) (3:67-68), testifies to this fact.
Allah said next,
إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَـلَمِينَ
(When his Lord said to him, "Submit (i. e. be a Muslim)!" He said, "I have submitted myself (as a Muslim) to the Lord of the `Alamin (mankind, Jinn and all that exists).")
This Ayah indicates that Allah commanded Ibrahim to be sincere with Him and to abide and submit to Him; Ibrahim perfectly adhered to Allah's command. Allah's statement,
وَوَصَّى بِهَآ إِبْرَهِيمُ بَنِيهِ وَيَعْقُوبُ
(And this (submission to Allah, Islam) was enjoined by Ibrahim upon his sons and by Ya`qub) means, Ibrahim commanded his offspring to follow this religion, that is, Islam, for Allah. Or, the Ayah might be referring to Ibrahim's words,
أَسْلَمْتُ لِرَبِّ الْعَـلَمِينَ
(I have submitted myself (as a Muslim) to the Lord of the `Alamin (mankind, Jinn and all that exists)).
This means that these Prophets loved these words so much that they preserved them until the time of death and advised their children to adhere to them after them. Similarly, Allah said,
وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
(And he (Ibrahim) made it i.e. La ilaha illallah (none has the right to be worshipped but Allah alone) a Word lasting among his offspring, (true Monotheism)) (43:28).
It might be that Ibrahim advised his children, including Jacob, Isaac's son, who were present. It appears, and Allah knows best, that Isaac was endowed with Jacob, during the lifetime of Ibrahim and Sarah, for the good news includes both of them in Allah's statement,
فَبَشَّرْنَـهَا بِإِسْحَـقَ وَمِن وَرَآءِ إِسْحَـقَ يَعْقُوبَ
(But We gave her (Sarah) glad tidings of Ishaq (Isaac), and after Ishaq, of Ya`qub (Jacob)) (11:71).
Also, if Jacob was not alive then, there would be no use here in mentioning him specifically among Isaac's children. Also, Allah said in Surat Al-`Ankabut,
وَوَهَبْنَا لَهُ إِسْحَـقَ وَيَعْقُوبَ وَجَعَلْنَا فِى ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَـبَ
(And We bestowed on him (Ibrahim), Ishaq and Ya`qub, and We ordained among his offspring prophethood and the Book.) (29:27), and,
وَوَهَبْنَا لَهُ إِسْحَـقَ وَيَعْقُوبَ نَافِلَةً
(And We bestowed upon him Ishaq, and (a grandson) Ya`qub) (21:72), thus, indicating that this occurred during Ibrahim's lifetime. Also, Jacob built Bayt Al-Maqdis, as earlier books testified. The Two Sahihs recorded that Abu Dharr said, "I said, `O Messenger of Allah ﷺ! Which Masjid was built first' He said, (Al-Masjid Al-Haram (Al-Ka`bah).) I said, `Then' He said, (Bayt Al- Maqdis.) I said, `How many years later' He said, (Forty years. )" Further, the advice that Jacob gave to his children, which we will soon mention, testifies that Jacob was among those who received the advice mentioned in Ayat above (2:130-132).
Adhering to Tawhid until Death
Allah said,
يَـبَنِىَّ إِنَّ اللَّهَ اصْطَفَى لَكُمُ الدِّينَ فَلاَ تَمُوتُنَّ إَلاَّ وَأَنتُم مُّسْلِمُونَ
((Saying), "O my sons! Allah has chosen for you the (true) religion, then die not except as Muslims.") meaning, perform righteous deeds during your lifetime and remain on this path, so that Allah will endow you with the favor of dying upon it. Usually, one dies upon the path that he lived on and is resurrected according to what he died on. Allah, the Most Generous, helps those who seek to do good deeds to remain on the righteous path.
This by no means contradicts the authentic Hadith that says,
«إِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ حَتّـى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا بَاعٌ أَوْ ذِرَاعٌ فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعمَلُ بِعَمَلِ أَهْلِ النَّار فَيَدْخُلُهَا. وَإِنَّ الرَّجُلَ لَيَعْمَلُ بعَمَلِ أَهلِ النَّارِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا بَاعٌ أَو ذِرَاعٌ فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعْمَلُ بعَمَلِ أَهْلِ الْجَنَّةِ فَيَدْخُلُهَا»
(Man might perform the works of the people of Paradise until only a span of outstretched arms or a cubit separates him from it, then the Book (destiny) takes precedence, and he performs the works of the people of the Fire and thus enters it. Also, man might perform the works of the people of the Fire until only a span of outstretched arms or a cubit separates him from the Fire, but the Book takes precedence and he performs the works of the people of Paradise and thus enters it.) Allah said, (92:5-10),
فَأَمَّا مَنْ أَعْطَى وَاتَّقَى - وَصَدَّقَ بِالْحُسْنَى - فَسَنُيَسِّرُهُ لِلْيُسْرَى - وَأَمَّا مَن بَخِلَ وَاسْتَغْنَى - وَكَذَّبَ بِالْحُسْنَى - فَسَنُيَسِّرُهُ لِلْعُسْرَى
(As for him who gives (in charity) and keeps his duty to Allah and fears Him. And believes in Al-Husna. We will make smooth for him the path of ease (goodness). But he who is a greedy miser and thinks himself self-sufficient. And belies Al-Husna (none has the right to be worshipped except Allah). We will make smooth for him the path for evil),
The earlier verses have defined the basic principles of the religion of Sayyidna Ibrahim (علیہ السلام) ، called upon men to follow it, and warned them against the dangers involved in turning away from it. They have also refuted the claims of the Jews and the Christians to be the followers of this religion, while indicating Islam as the only religion which is now faithful to the Abrahamic Tradition, and which has, in its essentials, been the religion common to all the prophets. The present verses show the solicitude of the prophets (علیہم السلام) in giving religious and spiritual instruction and guidance to their descendants.
The Ibrahimic Way
Verse 130 speaks of the superiority of the religion of Sayyidna Ibrahim (علیہ السلام) ، from which arises his own spiritual station and glory in this world and in the other. This being so, anyone who turns away from this religion only displays his own stupidity.37 Anyhow, the point is that only he can turn away from this religion who does not possess any understanding, or has totally lost it, for this alone is the religion of "Nature", and no one can deny it so long as his "nature", in the essential and integral sense of the word, remains intact. The superiority of this religion is shown by the simple fact that Allah conferred a special honour on Sayyidna Ibrahim (علیہ السلام) in this world and in the next on account of this very religion. As for the honour and greatness he received in this world, everyone knows how Namrud نمرود (Nimrod) with all his might failed to impress him, how he accepted gladly to be thrown into the fire rather than give up the worship of the One God, and how the Lord of the worlds changed the fire into a garden for him, so that believers and non-believers alike finally came to recognize his uprightness and his unalloyed faith. The associators of Arabia were, after all, his progeny, and had , in spite of their idol-worship, always continued to hold him in great esteem, and even claimed to be his followers. Certain remnants of his religion were still present among them, though somewhat distorted by their ignorance - for example, the Hajj, the annual sacrifice of animals, hospitality etc. These are the manifestations of the special divine grace which had designated "the Friend of Allah" (Khalilullah خلیل اللہ ) as the 'Imam' of people. (2:124) So much for his greatness in this world. As to the next, Verse 130 has announced the exalted station Allah has granted him in the Hereafter.
37. Let us note that the relevant phrase in the Arabic text of this verse can be translated into English in three ways: (a) Such a man is stupid in himself (b) he has besotted himself, and allowed himself to become stupid (c) he is ignorant of his own self.
E nessuno rinnega la religione di Ibrāhīm pace a lui per un'altra religione, se non colui che fa torto a se stesso ed è licenzioso, ed i suoi stratagemmi lo hanno indotto ad abbandonare la Retta Via per la perdizione, scegliendo di essere noncurante. Lo abbiamo scelto ﴾Ibrāhīm﴿, in questa vita, come Messaggero e come prossimo, e nell'Aldilà è tra i giusti, coloro che hanno compiuto ciò che Allāh ha loro ordinato. Per questo, hanno ottenuto i gradi più elevati.
"Dan tidak ada yang benci kepada agama Ibrahim, melain-kan orang yang memperbodoh dirinya
sendiri, dan sungguh Kami telah memilihnya di dunia, dan sesungguhnya dia di akhirat benar-benar
termasuk orang-orang yang shalih. Ketika Tuhannya ber-firman kepadanya, 'Tunduk patuhlah!'
Ibrahim menjawab, 'Aku tunduk patuh kepada Tuhan semesta alam.' Dan Ibrahim telah mewasiatkan
ucapan itu kepada anak-anaknya, demikian pula Ya'qub. (Ibrahim berkata),
'Hai anak-anakku! Sesungguhnya Allah telah memilih agama ini bagimu, maka janganlah kamu mati
kecuali dalam memeluk agama Islam.' Adakah kamu hadir ketika Ya'qub kedatangan (tanda-tanda)
maut, ketika dia berkata kepada anak-anaknya, 'Apa yang kamu sembah sepeninggalku?' Mereka
menjawab, 'Kami akan menyembah Tuhanmu dan Tuhan nenek moyangmu, Ibrahim, Ismail dan Ishaq,
(yaitu) Tuhan Yang Maha Esa dan kami hanya tunduk patuh kepadaNya.' Itu
adalah umat yang berlalu, baginya apa yang telah diusahakannya dan bagimu apa yang sudah kamu
usahakan, dan kamu tidak akan diminta pertanggunganjawaban tentang apa yang telah mereka
kerjakan." (Al-Baqarah: 130-134).
(130) Tidaklah ada orang yang benci ﴾ عَن مِّلَّةِ إِبۡرَٰهِـۧمَ ﴿ "kepada agama Ibrahim," setelah dia mengetahui keutamaannya,﴾ إِلَّا
مَن سَفِهَ نَفۡسَهُۥۚ ﴿ "melainkan orang yang memperbodoh dirinya sendiri," maksud-nya, membodohi dan menghinakannya, ridha dengan kehinaan dan menjualnya dengan transaksi yang merugikan, sebagaimana tidak lebih lurus dan tidak lebih sempurna dari orang yang menyu-kai agama Ibrahim. Kemudian Allah mengabarkan tentang kondi-sinya di dunia maupun di akhirat seraya berfirman,﴾
وَلَقَدِ ٱصۡطَفَيۡنَٰهُ فِي ٱلدُّنۡيَاۖ ﴿ "Dan sungguh Kami telah memilihnya di dunia," maksudnya Kami mengutamakan dan membimbingnya kepada amalan-amalan yang membuatnya termasuk orang-orang yang terpilih dan isti-mewa, ﴾
وَإِنَّهُۥ فِي ٱلۡأٓخِرَةِ لَمِنَ ٱلصَّٰلِحِينَ ﴿ "dan sesungguhnya di akhirat dia benar-benar
termasuk orang-orang yang shalih," yakni orang-orang yang memiliki derajat yang tinggi.
(131) ﴾ إِذۡ قَالَ لَهُۥ رَبُّهُۥٓ أَسۡلِمۡۖ قَالَ ﴿ "Ketika Tuhannya berfirman kepadanya, 'Tunduk patuhlah'! (Maka) Ibrahim menjawab," sebagai ketundukan kepada Tuhannya, ﴾
أَسۡلَمۡتُ لِرَبِّ ٱلۡعَٰلَمِينَ ﴿ "Aku tunduk patuh kepada Tuhan semesta alam," dengan ikhlas
dan bertauhid, mencintai, dan pasrah. Maka bertauhid kepada Allah adalah sifat beliau, lalu
beliau me-wariskannya kepada keturunannya dan mewasiatkannya kepada mereka, dan beliau jadikan
tauhid itu sebagai kalimat yang terus ada pada generasi selanjutnya, dan terus diwarisi di
antara mereka hingga sampai kepada Ya'qub, lalu beliau juga mewasiatkan hal itu kepada
anak-anaknya,
Kalian wahai anak-anak Ya'qub! Bapak moyang kalian telah mewasiatkan kepada kalian secara
khusus, maka wajiblah atas kalian tunduk secara sempurna, dan mengikuti penutup para Nabi. Allah
berfirman,
(132) ﴾ يَٰبَنِيَّ إِنَّ ٱللَّهَ ٱصۡطَفَىٰ لَكُمُ ٱلدِّينَ ﴿ "Hai
anak-anakku! Sesungguh-nya Allah telah memilih agama ini bagimu." Maksudnya, Allah telah
menjadikannya untuk kalian dan memilihnya bagi kalian sebagai kasih sayang dan berlaku baik
kepada kalian, maka laksanakanlah, tunaikanlah syariat-syariatnya, hiasilah diri kalian dengan
akhlak-akhlaknya hingga kalian senantiasa seperti itu, dan tidaklah ke-matian itu mendatangi
dirimu kecuali kalian masih berpedoman padanya, karena barangsiapa yang hidup dengan suatu
ajaran, nis-caya dia akan meninggal dengan ajaran tersebut, dan barangsiapa yang meninggal
dengan suatu ajaran, niscaya dia akan dibangkitkan dengan ajaran tersebut.
(133) Dan ketika Yahudi mengklaim bahwasanya mereka berpegang pada agama
Nabi Ibrahim dan orang yang setelahnya, Nabi Ya'qub, maka Allah تعالى berfirman sebagai bantahan
atas klaim mereka tersebut, ﴾ أَمۡ كُنتُمۡ شُهَدَآءَ ﴿ "Adakah kamu hadir," maksudnya berada di sana, ﴾
إِذۡ حَضَرَ يَعۡقُوبَ ٱلۡمَوۡتُ ﴿ "ketika Ya'qub kedatangan tanda-tanda maut," yaitu pendahuluan dan sebab-sebabnya. Lalu beliau berkata kepada anak-anaknya sebagai sesuatu tes, dan agar hati-nya lega dalam kehidupannya dengan ketaatan mereka terhadap apa yang diwasiatkannya, ﴾
مَا تَعۡبُدُونَ مِنۢ بَعۡدِيۖ ﴿ "Apa yang kamu sembah sepeninggalku?" Maka mereka menjawabnya dengan hal yang mem-buat hatinya lega, mereka berkata,﴾
نَعۡبُدُ إِلَٰهَكَ وَإِلَٰهَ ءَابَآئِكَ إِبۡرَٰهِـۧمَ وَإِسۡمَٰعِيلَ وَإِسۡحَٰقَ إِلَٰهٗا
وَٰحِدٗا ﴿ "Kami akan menyembah Tuhanmu dan Tuhan nenek moyangmu, Ibrahim, Ismail dan Ishaq, (yaitu) Tuhan Yang Maha Esa," kami tidak menyekutukanNya dengan sesuatu pun dan kami tidak menyimpang darinya, ﴾
وَنَحۡنُ لَهُۥ مُسۡلِمُونَ ﴿ "dan kami hanya tunduk patuh kepadaNya." Mereka telah menyatukan
antara tauhid dan perbuatan. Dan telah diketahui bahwa mereka (kaum Yahudi) tidak hadir di sisi Nabi Ya'qub, karena mereka belum
diciptakan saat itu, lalu ketika mereka (kaum Yahudi) tidak hadir, maka
sungguh Allah تعالى telah mengabarkan tentang beliau bahwa beliau mewasiatkan anak-anaknya
dengan Agama yang hanif (bersih dari syirik dan kebatilan) dan bukan
dengan agama Yahudi. Kemudian Allah تعالى berfirman,
(134) ﴾ تِلۡكَ أُمَّةٞ قَدۡ خَلَتۡۖ ﴿ "Itu adalah umat yang berlalu," yakni telah lewat, ﴾
لَهَا مَا كَسَبَتۡ وَلَكُم مَّا كَسَبۡتُمۡۖ ﴿ "baginya apa yang telah diusahakan-nya dan bagimu
apa yang sudah kamu usahakan." Maksudnya, setiap orang akan mendapatkan (pahala)
perbuatannya sendiri, dan setiap orang akan dibalas dengan apa yang telah diperbuatnya,
seseorang tidaklah akan disiksa karena dosa orang lain, dan tidaklah akan bermanfaat bagi
seseorang, kecuali hanya keimanan dan ketakwa-annya. Maka kesibukan kalian terhadap mereka dan
anggapan kalian bahwa kalian berada dalam agama mereka dan rela hanya sebatas perkataan semata,
adalah perkara kosong belaka yang tidak ada hakikatnya, semestinya kalian memperhatiakan kembali
kondisi kalian, apakah patut memperoleh keselamatan ataukah tidak?
Tidak ada yang berpaling dari agama Ibrahim -'alaihissalām- dan memilih agama lain kecuali orang yang menzalimi dirinya dengan kebodohan dan buruknya pembinaannya, yaitu dengan meninggalkan kebenaran menuju kesesatan, dan merelakan dirinya menerima kehinaan. Sungguh Kami telah memilih Ibrahim sebagai rasul dan khalīl (hamba kesayangan) dan di akhirat kelak dia termasuk orang-orang saleh yang menunaikan kewajiban yang Allah berikan kepada mereka, sehingga mereka meraih derajat tertinggi.
130- Kendini bilmezlerden başka İbrahim’in dininden kim yüz çevirir ki?! Andolsun biz onu
dünyada beğenip seçmişizdir. O âhirette de muhakkak salihlerdendir.
131- Rabb’i ona; “Teslim ol” dediği zaman, “Âlemlerin Rabb’ine teslim oldum” demişti.
132- İbrahim bunu oğullarına vasiyet etti. Yakub da “Oğullarım, Allah sizin için bu dini beğenip seçti, o halde siz ancak müslümanlar olarak can verin”
dedi.
133- Yoksa siz ölüm Yakub’a gelip çattığı zaman orada hazır mıydınız? Hani o oğullarına; “Benden sonra neye ibadet edeceksiniz?” dediği zaman onlar; “Senin ilâhın ve ataların İbrahim, İsmail ve İshak’ın ilâhı olan bir tek ilâha ibadet edeceğiz. Biz yalnızca O’na teslim olduk.”
demişlerdi.
134- Onlar bir ümmetti, gelip geçti. Onların kazandıkları kendilerinin, sizin kazandıklarınız da
sizindir. Siz onların amellerinden sorulacak değilsiniz.
130. “Kendini bilmezlerden başka İbrahim’in dininden kim yüz çevirir ki?!” Yani
kendini küçük düşüren, kendisini cahil konumuna koyan, aşağılamaya razı olan ve aldanan bir
kimse gibi kendisini basit şeyler karşılığında satan kimselerden başkası İbrahim’in üstünlüğünü
bilip tanıdıktan sonra onun dininden yüz çevirmez. İbrahim’in dinini isteyip arzulayandan daha
doğru yolda ve daha mükemmel bir kimse olmadığı gibi, O’nun dininden yüz çevirenden daha aşağı
kimse de olamaz.
Daha sonra Yüce Allah İbrahim’in dünya ve âhiretteki durumunu haber vererek şöyle buyurmaktadır:“Andolsun biz onu dünyada beğenip seçmişizdir”; biz onu seçtik ve
kendisini onlar sebebi ile hayırlı seçkinlerden kıldığımız amellere muvaffak kıldık. “O âhirette de muhakkak” en üstün derecelere sahip olacak “salihlerdendir.”
131-132 “Rabb’i ona Teslim ol, dediği zaman” Rabb’inin emrine uyarak:
“Âlemlerin Rabb’ine teslim oldum, demişti.” Yani ihlâs, tevhid, muhabbet
ve tevbe ile Sana teslim oldum. Buna göre Allah’ı tevhid İbrahim’in en belirgin niteliği idi.
Daha sonra o, bunu soyundan gelecekler arasında miras bıraktı ve bunu onlara tavsiye etti. Bunu
soyundan gelecekler arasında kalıcı bir söz olarak bıraktı. Bu da aralarında miras olarak
nesilden nesile aktarıldı ve Yakub’a kadar ulaştı ve o da bunu oğullarına vasiyet etti.
O halde sizler de -Ey Yakub (İsrail) oğulları-, özellikle babanız size
bunu vasiyet ettiği için bu vasiyete tam anlamı ile bağlı kalmanız ve Peygamberlerin sonuncusuna
tâbî olmanız gerekmektedir. Zira Yakub şöyle demişti:“Oğullarım, Allah sizin için bu dini beğenip seçti”;
bir rahmet, bir ihsan olmak üzere sizin yararınıza bu dini seçti. O halde bu dinin gereklerini
yerine getirin. Bu dinin hükümlerine uymak sizin niteliğiniz olsun. Bu dinin emrettiği ahlâk ile
ahlâklanın. Bu hal üzere devam edin ki ölüm ancak siz böyle bir yol üzere iken gelip sizi
bulsun. Zira bir kimse belli bir şeye bağlı kalarak yaşayacak olursa, o şekilde ölür. Ne şekilde
ölürse de o şekilde diriltilir.
133. Yahudiler İbrahim’in, ondan sonra da Yakub’un dini üzere olduklarını iddia ettiklerinden dolayı Yüce Allah onların tutumlarını reddeden bir üslûpla şöyle buyurmaktadır:“Yoksa siz ölüm” yani ölümün belirtileri ve sebepleri “Yakub’a gelip çattığı zaman orada hazır mıydınız?”
Orada mı bulunuyordunuz? O vakit o çocuklarına hem onları sınamak hem de hayatta iken onlara
vermiş olduğu tavsiyeyi yerine getirdiklerini bizzat görmek sureti ile gözü arkada kalmasın diye
“Benden sonra neye ibadet edeceksiniz?” demişti. Onlar da babalarının gözünü aydınlatacak şu cevabı vermişlerdi:“Senin ilâhın ve ataların İbrahim, İsmail ve İshak’ın ilâhı olan bir tek ilâha ibadet edeceğiz”,
O’na hiçbir şeyi ortak koşmayacağız ve hiçbir şeyi O’na denk tutmayacağız. “Biz yalnızca O’na teslim olduk.”
Böylelikle tevhid ve ameli bir arada zikretmiş oldular.
Bilindiği gibi (Peygamber’in çağdaşı olan yahudiler), Yakub’un yanında
hazır bulunmamışlardı. Çünkü o vakit henüz var edilmemişlerdi. Yakub’un yanında hazır
olmadıklarına göre de (onların iddialarının aksine) Yüce Allah; onun,
oğullarına yahudiliği değil Hanifliği vasiyet etmiş olduğunu haber vermektedir. Daha sonra Yüce Allah şöyle buyurmaktadır:
134. “Onlar bir ümmetti, gelip geçti. Onların kazandıkları kendilerinin, sizin kazandıklarınız da sizindir.”
Yani herkesin ameli kendisinedir. Herkes yaptığının karşılığını görecektir. Hiçbir kimse bir
diğerinin günahından dolayı sorumlu tutulmayacağı gibi, kimseye de kendi imanı ve takvâsından
başka bir şey fayda vermeyecektir. Öyleyse sizin bu geçmiş ümmetin dini üzere olduğunuzu iddia
etmekle meşguliyetiniz ve yalnızca söz söylemekle yetinmeniz, aslı olmayan boş bir iddiadır.
Aksine size düşen, gerçekten kurtuluşa elverişli midir, değil midir diye halihazırdaki
durumunuza bakmaktır.
Walang isang bumabaling palayo sa relihiyon ni Abraham – sumakanya ang pagbati ng kapayapaan – patungo sa iba pa roon na mga relihiyon kundi ang sinumang lumabag sa katarungan sa sarili niya dahil sa pagpapakahangal niya at kasagwaan ng pagbalangkas niya dahil sa pag-iwan niya sa katotohanan patungo sa pagkaligaw at nalugod siya para sa sarili ng pagkahamak. Talaga ngang pumili Kami kay Abraham sa Mundo bilang sugo at matalik na kaibigan. Tunay na siya sa Kabilang-buhay ay talagang kabilang sa mga maayos na gumanap sa isinatungkulin ni Allāh sa kanila kaya nagkamit sila ng pinakamataas sa mga antas.
Personne ne renonce à la religion d’Abraham pour en adopter une autre, excepté ceux qui par faiblesse d’esprit et mauvaise appréciation sont injustes avec eux-mêmes, délaissent la vérité pour l’égarement et se satisfont de ce déshonneur. Nous avons désigné comme messager et ami rapproché (khalîlun) Abraham, qui dans l’au-delà, sera du nombre des gens de bien (`aş-şâliħûna, pluriel de `aş-şâliħu) qui se sont acquittés de ce qui leur a été imposé par Allah et atteindront grâce à cela les plus hauts degrés du Paradis.
No one turns away from the religion of Abraham, peace be upon him, to other ways of life except those who do not know their own worth, and are content with humiliation. God chose him as a messenger in this world and as a friend of God, and in the Hereafter he will be one of the righteous people who fulfilled what God required them to do, and so reached the highest levels.
Ko god se okrene od vjere Ibrahima, alejhis-selam, ka nekoj drugoj vjeri, takav je sam sebi nepravdu učinio svojom maloumnošću i time što je napustio istinu, a slijedi zabludu. Takav je zadovoljan poniženjem. Mi smo Ibrahima na ovom svijetu učinili poslanikom i prijateljem, a na ahiretu je od dobrih koji su obavili ono što im je Allah stavio u obavezu, pa su postigli uzvišene stepene.
Ahmaklığından dolayı kendi nefsine zulmeden, kötü tasarrufundan dolayı hakkı sapıklığa değiştiren ve nefsi için alçaklığı kabul edenden başka kimse İbrahim'in dininden ayrılıp başka dinlere mensup olmaz. Ant olsun, biz onu dünyada resul ve halil olarak seçtik. Muhakkak ki o, ahirette de Allah'ın kendilerine farz kıldıklarını yerine getiren böylece en yüksek makamlara nail olan salihlerden birisidir.
Allah ga je odabrao zato što nije oklijevao da bude predan Allahu, kada mu je On naredio: "Samo Mene obožavaj i samo se Meni pokoravaj", pa je Ibrahim rekao: "Allahu se predajem, Stvoritelju stvorenja, i njihovom Opskrbitelju i Upravitelju."
Allah chose Abraham because of his swiftness in surrendering, telling him to be faithful and devoted to Him in worship and to humbly do as He instructed. Abraham replied to his Lord saying that he had surrendered in devotion to Him, Who created His servants, providing for them and taking care of their affairs.
Pumili sa kanya si Allāh dahil sa pagdali-dali niya sa pagpapasakop nang nagsabi sa kanya ang Panginoon niya: "Magpakawagas ka sa Akin sa pagsamba at magpasailalim ka sa Akin sa pagtalima." Kaya nagsabi siya, na tumutugon sa Panginoon niya: "Nagpasakop ako kay Allāh, ang Tagalikha ng mga tao, ang Tagatustos nila, at ang Tagapangasiwa ng mga kapakanan nila."
Allah onu bir an önce İslama girmesi için seçtiğinde, Rabbi ona: "İbadeti yalnızca bana halis kıl. İtaat ile bana boyun eğ!" dediğinde, Rabbine cevap olarak: "Kulları yaratan, onlara rızık veren ve işlerini idare eden Allah'a teslim oldum" demişti.
Allah choisit Abraham car celui-ci s’empressa d’adopter l’Islam après qu’Allah lui ait dit: Adore-Moi exclusivement et soumets-toi à Moi en M'obéissant. Il répondit à son Seigneur: Je me soumets à Allah, le Créateur des serviteurs, leur Pourvoyeur et Celui qui décide de leurs affaires.
Allah memilihnya menjadi orang yang bergegas untuk berserah diri kepada Tuhannya ketika Dia berfirman kepadanya, “Murnikanlah ibadahmu hanya kepada-Ku dan tunduklah kepada-Ku dengan melaksanakan ketaatan.” Maka Ibrahim menjawab firman Tuhannya dengan mengatakan, “Aku berserah diri kepada Allah; pencipta manusia, pemberi rezeki mereka dan pengatur urusan mereka.”
The message taught by the Prophet Muhammad was exactly the same as had been taught by Abraham. But those People of the Book, who prided themselves on being followers of Abraham, led the opposition against the Prophet. Why did they act in this manner? The reason was that the religion that the Prophet taught, and which Abraham had taught before him, was the religion of Islam. Now, Islam means total submission to God, and it was this religion that Abraham handed down to his offspring. But the religion that the People of the Book practised had nothing to do with total submission to God. Having lapsed into permissiveness and, unwilling to change this lifestyle, they had allowed their religion to degenerate into a series of hollow rituals, which they fondly believed would make it easy for them to enter paradise. In the religion that the Prophet Muhammad taught, however, one could gain salvation only by virtue of one’s actions. The People of the Book, for their part, thought that their affiliation to a nation of saints and prophets would be sufficient to earn them redemption. There was a world of difference then between Islam, the true religion of Abraham, and the religion that the People of the Book practised and attributed to him. True religion means acceptance of divine guidance, as revealed to man through the prophets, whereas the religion practised by the People of the Book was based on their own national legacy, a collection of national traditions, which had accumulated over generations.
Verse 131 defines the basic principle of the religion of Sayyidna Ibrahim (علیہ السلام) . Allah asked him to submit himself, and he willingly and gladly agreed to submit himself to "the Lord of the worlds." Let us add that the word of command employed in this verse is Aslim اَسلِم ، which comes from the same root as the word Islam. It is difficult to find an exact English equivalent, for the word signifies "to obey, to submit oneself, to surrender one's will." Anyhow, we should notice that in reply to the divine command, he did not say, as one would have expected, اَسلَمتُ لَک : "I submit myself to you," but, more elaborately: اَسلَمتُ لِرَبِّ الْعَالَمِين : "I submit myself to the Lord of the worlds." This particular form of reply expresses the attitude of respect and awe proper to the occasion, and includes the praise of Allah which the moment of receiving the honour of divine address demanded. It also carries a recognition of the fact that in submitting himself to the Lord of the worlds he was only performing the essential duty of a servant towards the Master of All, and doing it for his own benefit. The reply makes it clear that the basic principle of the religion of Sayyidna Ibrahim (علیہ السلام) ، and its very essence is contained in one word, Islam, which signifies total obedience and willing submission of oneself to Allah. It was to show to the world his perfect adherence to this principle that he was made to pass through all the trials before attaining his exalted station. Islam اسلام ، or submission to Allah, is what the world has been created for; it is the end all the prophets and all the divine books have been sent to serve.
We also learn from this verse that the religion common to all the prophets (علیہم السلام) and the point on which all of them come together is Islam اسلام . Beginning with Sayyidna Adam (علیہ السلام) upto the Last Prophet ﷺ every messenger of Allah and every prophet has called men to اسلام Islam alone, and enjoined upon his followers to keep to this Straight Path. The Holy Qur'an is quite explicit on this subject: إِنَّ الدِّينَ عِندَ اللَّـهِ الْإِسْلَامُ. "Certainly, in the eyes of Allah the only religion is Islam" (3:19) and وَمَن يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَن يُقْبَلَ مِنْهُ "Whoso desires a religion other than Islam, it shall not be accepted of him." (3:85) In order to put the question in the proper perspective as also to avoid the risk of misunderstanding let us add a few remarks. All the religions which different prophets brought to the world had a divine sanction behind them, were essentially instituted by Allah Himself, and each of them was, in its own time, "accepted" in the sight of Allah. Consequently, each of these religions - whether one calls it Judaism or Christianity or something else - must in its essence be Islam, in the general sense of the word - namely, total submission to Allah.
But the religion of Sayyidna Ibrahim (علیہ السلام) is distinguished from others by a peculiar characteristic - that is, he gave to his religion the name of Islam, and to his followers the name of Muslims. We have al-ready seen in Verse, 128 how he prayed for himself, his son and his progeny: رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ And, our Lord, keep us both obedient (Muslimayn مُسْلِمَيْنِ ) to you, and make of our progeny a people (Ummah) obedient (Muslimah مُّسْلِمَةً ) to you." And now in Verse 132 we find him advising his descendants not to die without being sure that they have been Muslims. After him this distinction of being specifically called Muslims and "the Islamic Ummah" passed on, according to his own instruction, to the Ummah of the Holy Prophet۔ ﷺ Addressing the Muslims, the Holy Qur'an says: مِّلَّةَ أَبِيكُمْ إِبْرَاهِيمَ ۚ هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِن قَبْلُ وَفِي هَـٰذَا "Be steadfast in the religion of your father, Ibrahim. He named you Muslims before this as well as in this (the Holy Qur'an)." (22:78) When the Holy Qur'an was revealed, the Jews and the Christians, and even the idol-worshippers of Arabia used to make the claim, each group on its own part, that they were the followers of the Abrahamic religion, but the 'Holy Qur'an and its followers have made it quite evident that in this last phase of human history the religion of the Holy Prophet ﷺ ، and this alone, is the religion of Sayyidna Ibrahim (علیہ السلام) the religion of quintessential "Nature" (Al-fitrah).
In short, the essence of all the divine books, all the Shari'ahs and the teachings of all the prophets is Islam - that is, turning away from one's desires in order to obey divine commandments, and giving up individual opinion in order to submit oneself to divine guidance. But we are grieved to see that there are thousands of Muslims today, who have forgotten this basic truth, and wish to pursue their own desires in the name of Islam. What appeals to them is that kind of interpretation (rather, misinterpretation) of the Holy Qur'an and the Hadith which should flatter their desires. In fact, what they strive to do is to distort the Shari'ah to suit their fancies, and to do it so cleverly that the idols they really worship should appear in the garb of religion. Such men are, indeed, trying to be clever with Allah Himself who knows every particle of the universe and who can look into the deepest recesses of the human heart - the Almighty before whom nothing avails but complete surrender and total submission.
What Islam requires of man is that he should set aside all his desires and inclinations, and seek, in everything he does, the pleasure of his Lord. And he can find this pleasure only when he knows the commandments of his Lord, and also performs these tasks exactly in the manner He has prescribed. This is what ` Ibadah عبادہ or worship is, in the real sense of the word. It is the perfection of this total obedience and submission and love which constitutes the final stage of man's spiritual development, which is known as the Station (Maqam) of Abdiyyah (عبدِیہ Servanthood). This is the station where Sayyidna Ibrahim (علیہ السلام) received from Allah the title of Khalilullah خلیلُ اللہ (the Friend of Allah), and the Last of All the Prophets the title of عبَدِنا :Abduna (Our Servant). On the subsidiary levels of the Station of Servanthood stand the Abdal عبدال ، the Aqtal, the Awliya اَولِیا ، the men of Allah - the 'saints' of the Islamic Ummah, each in his own degree. This is the essence of Tawhid توحید (the realization of unicity), on attaining which all one's fears and hopes become bound with Allah, and with no one else.
Thus, Islam signifies total obedience to Allah, and this obedience is possible only when one follows the Sunnah, the Way of the Holy Prophet ﷺ . The Holy Qur'an has laid down the principle in very explicit words:
فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا ﴿65﴾
"By your Lord, they will never be true Muslims till they make you the judge regarding the disagreements between them, and find in themselves no resistance against your verdict, and sur-render themselves in full submission." (4:65).
In the end let us clarify an important point. As reported in Verse 132, Sayyidna Ibrahim (علیہ السلام) made his descendants promise that before they died they should make sure that they had been Muslims. It means that one should steadfastly follow the teachings of Islam throughout one's life, so that one receives the grace of Allah and remains a Muslim upto the last breath. A number of ahadith too say that one would die in the state which one has maintained in one's life, and one would, on the Day of Resurrection, rise from the grave in the same state. This is the usual way of Allah with men - if His servant makes up his mind to do good deeds and also strives in this direction as best as he can, Allah helps him and makes the task easy for him. This principle does not in any way stand in opposition to what has been said in another hadith to this effect:
A man keeps doing the kind of good deeds for which Paradise has been promised and it seems that there is only an arms' length between him and Paradise, and then all of a sudden his destiny overcomes him, and he starts doing what would lead him to Hell, and finally he reaches Hell; on the other hand, a man keeps doing what would lead him to Hell, and it seems that there is only an arm's length between him and Hell, and then his destiny overcomes him, and he starts doing what would make him worthy of Paradise, and finally he enters Paradise.
We have said that there is no contradiction involved, for some texts of this hadith mention a proviso too - "as it appeared to people." That is to say, the first of these two men appeared in the eyes of the onlookers to be performing good deeds, while in fact he was doing just the opposite; similarly, the second man had from the outset been doing what would make him worthy of Paradise, though people thought him to be a sinner. (Ibn Kathir) We conclude this discussion with the remark that the man who has been steadfast in doing good deeds, should trust the divine promise, rely on the usual way of Allah with His creatures, and hope that through the grace of Allah he would depart from this world in this blessed state.
Allah đã lựa chọn Ibrahim bởi vì sự nhanh chóng đến với Islam của Người lúc Ngài phán với Người: "hãy thành tâm thờ phượng TA, hãy thần phục một mình TA" thì Người liền đáp: bề tôi xin thần phục Allah, Đấng Tạo Hóa và Trông Coi vạn vật.
Allāh lo scelse per la sua immediata conversione all'Islām, quando il suo Dio gli disse: "Sii sincero nella tua fede in Me, e sottomettiti alla Mia obbedienza". Rispose al suo Dio: "Mi sono sottomesso ad Allāh, il Creatore dei Suoi sudditi, loro Sostentatore, e Colui che Amministra i loro affari".
Al‑lah eligió a Abraham ya que este se dispuso a adoptar el Islam luego de que Al‑lah le dijera: Adórame solo a Mí, sométete a Mí y obedéceme. Abraham u respondió a su Señor: Me someto a Al‑lah, el Creador, Aquel que nos provee y decide sobre los asuntos.
Ibrāhīm raccomandò ai suoi figli questa preghiera: ﴾“Io mi sono sottomesso al Dio dei Mondi!”﴿, e la raccomandò a Ya'ǭub e i suoi figli; dissero ai loro figli: "In verità, Allāh ha scelto per voi la religione dell'Islām, quindi affidatevi fortemente ad essa finchè non soprggiungerà la vostra morte, sottomessi ad Allāh esteriormente e interiormente.
Abraham u aconsejó a sus hijos pronunciar estas palabras: “Yo me someto al Señor del Universo.” Jacob aconsejó también a sus hijos decir esto. Así dijeron los dos hombres a sus hijos: Al‑lah ha elegido el Islam como religión para ustedes. Aférrense a esta religión hasta la muerte y sométanse a Al‑lah en su interior y su exterior.
Abraham recommanda à ses fils de prononcer ces paroles: “Je me soumets au Seigneur de l’Univers”. Jacob recommanda également ces paroles à ses fils. Les deux hommes s’adressèrent de la sorte à leurs fils: Allah a choisi pour vous comme religion l’Islam. Cramponnez-vous à cette religion jusqu’à la mort en vous soumettant extérieurement et intérieurement à Allah.
Nagtagubilin si Abraham sa mga anak niya ng pangungusap na ito: "Nagpasakop ako sa Panginoon ng mga nilalang." Nagtagubilin nito gayon din si Jacob sa mga anak niya. Nagsabi silang dalawa habang mga nanawagan sa mga anak nilang dalawa: "Tunay na si Allāh ay pumili para sa inyo ng relihiyong Islām kaya kumapit kayo rito hanggang sa dumating sa inyo ang kamatayan habang kayo ay mga tagapagpasakop (Muslim) kay Allāh sa panlabas at sa panloob."
Ibrahim je oporučio svojim sinovima ove riječi: "Predao sam se Gospodaru svih svjetova." Njih je oporučio i Jakub svojim sinovima, i obojica su svojim sinovima rekli: "Allah vam je odabrao islam kao vjeru, pa ga se držite sve dok vam smrt ne dođe, pa umrete kao muslimani u formalnom i suštinskom smislu.
Abraham advised his sons to also say, ‘I have surrendered to the Lord of people’; and Jacob told his sons to do the same. They told their sons that Allah had chosen for them the religion of surrendering in devotion, Islam, and to hold on to it tightly until they died, surrendering sincerely to Allah on the inside and the outside.
Nabi Ibrahim dặn con cái của Người với lời: "Bề tôi thần phục Thượng Đế của vũ trụ và muôn loại". Nabi Y'aqub cũng dặn các con của Người với lời: này các con, quả thật Allah đã chon cho các con tôn giáo Islam, bởi thế các con hãy nắm chặt lấy nó cho tới khi các con đối mặt với cái chết, các con hãy là những người thần phục Allah một cách công khai và thầm kín.
İbrahim oğullarına bu kelimeler ile vasiyette bulundu: "Alemlerin Rabbine teslim oldum". Aynı zamanda Yakup da oğullarına böyle vasiyet etti; her ikisi de evlatlarına şöyle seslendiler: Şüphesiz ki Allah, sizin için İslam dinini seçti. Ölüm size gelene kadar bu dine sımsıkı sarılın. Sizler açıkta ve gizlide Allah'a teslim olan Müslümanlarsınız.
Ibrahim berwasiat kepada anak-anaknya dengan kalimat ini, “Aku berserah diri kepada Tuhan semesta alam.” Kalimat itu juga diwasiatkan oleh Yakub kepada anak-anaknya. Mereka berdua berseru kepada anak-anak mereka, “Sesungguhnya Allah telah memilih agama Islam untuk kalian maka peganglah agama Islam itu dengan kuat sampai maut menjemput kalian, sementara kalian berserah diri kepada Allah secara lahir dan batin.”
Yakup'a ölüm gelip çattığında çocuklarına sorarak: "Benim ölümümden sonra kime ibadet edeceksiniz?" dediğinde, onun bu sorusuna cevap olarak dediler ki: “Senin ilahına ve ataların İbrahim, İsmail ve İshak’ın ilahı olan hiçbir ortağı olmayan tek bir ilaha ibadet edeceğiz ve bizler yalnızca ona teslim olan itaatkâr kullarız." dediklerinde orada hazır mı bulunuyordunuz?
Ya`qub's Will and Testament to His Children upon His Death
This Ayah contains Allah's criticism of the Arab pagans among the offspring of Isma`il as well as the disbelievers among the Children of Israel Jacob the son of Isaac, the son of Ibrahim. When death came to Jacob, he advised his children to worship Allah alone without partners. He said to them,
مَا تَعْبُدُونَ مِن بَعْدِى قَالُواْ نَعْبُدُ إِلَـهَكَ وَإِلَـهَ آبَآئِكَ إِبْرَهِيمَ وَإِسْمَـعِيلَ وَإِسْحَـقَ
("What will you worship after me" They said, "We shall worship your Ilah (God ـ Allah) the Ilah of your fathers, Ibrahim, Isma`il, Ishaq,")
Mentioning Isma`il here is a figure of speech, because Isma`il is Jacob's uncle. An-Nahas said that the Arabs call the uncle a father, as Al-Qurtubi mentioned).
This Ayah is used as evidence that the grandfather is called a father and inherits, rather than the brothers (i.e. when his son dies), as Abu Bakr asserted, according to Al-Bukhari who narrated Abu Bakr's statement from Ibn `Abbas and Ibn Az-Zubayr. Al-Bukhari then commented that there are no opposing opinions regarding this subject. This is also the opinion of `A'ishah the Mother of the believers, Al-Hasan Al-Basri, Tawus and `Ata', Malik, Ash-Shaf`i and Ahmad said that the inheritance is divided between the grandfather and the brothers. It was reported that this was also the opinion of `Umar, `Uthman, `Ali, bin Mas`ud, Zayd bin Thabit and several scholars among the Salaf and later generations.
The statement,
إِلَـهًا وَاحِدًا
(One Ilah (God)) means, "We single Him out in divinity and do not associate anything or anyone with Him."
وَنَحْنُ لَهُ مُسْلِمُونَ
(And to Him we submit), in obedience meaning, obedient and submissiveness. Similarly, Allah said,
وَلَهُ أَسْلَمَ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ طَوْعًا وَكَرْهًا وَإِلَيْهِ يُرْجَعُونَ
(While to Him submitted all creatures in the heavens and the earth, willingly or unwillingly. And to Him shall they all be returned) (3:83).
Indeed, Islam is the religion of all the Prophets, even if their reispective laws differed. Allah said,
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلاَّ نُوحِى إِلَيْهِ أَنَّهُ لا إِلَـهَ إِلاَّ أَنَاْ فَاعْبُدُونِ
(And We did not send any Messenger before you (O Muhammad ) but We revealed to him (saying): La ilaha illa Ana none has the right to be worshipped but I (Allah), so worship Me (alone and none else)) (21:25).
There are many other Ayat - and Hadiths - on this subject. For instance, the Prophet said,
«نَحْنُ مَعْشَرَ الْأَنْبِيَاءِ أَوْلَادُ عَلَّاتٍ دِينُنا وَاحِد»
(We, the Prophets, are brothers with different mothers, but the same religion.)
Allah said,
تِلْكَ أُمَّةٌ قَدْ خَلَتْ
(That was a nation who has passed away) meaning, existed before your time,
لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُم
(They shall receive the reward of what they earned and you of what you earn).
This Ayah proclaims, Your relationship to the Prophets or righteous people among your ancestors will not benefit you, unless you perform good deeds that bring about you religious benefit. They have their deeds and you have yours,
وَلاَ تُسْـَلُونَ عَمَّا كَانُوا يَعْمَلُونَ
(And you will not be asked of what they used to do)."
This is why a Hadith proclaims,
«مَنْ بَطَّأَ بِهِ عَمَلُهُ لَمْ يُسْرِعْ بِهِ نَسَبُه»
(Whoever was slowed on account of his deeds will not get any faster on account of his family lineage.)'
Apakah kamu hadir ketika Yakub menjelang wafatnya bertanya kepada anak-anaknya, “Apa yang akan kalian sembah setelah kematianku?” Mereka menjawab, “Kami akan menyembah Tuhanmu dan Tuhan para leluhurmu; Ibrahim, Ismail dan Ishak, yaitu Tuhan Yang Maha Esa yang tidak ada sekutu bagi-Nya, dan hanya kepada-Nya kami akan tunduk dan berserah diri.”
Chẳng lẽ các ngươi không nghe được thông tin về Y'aqub lúc lâm chung đã hỏi các các con của mình: các ngươi sẽ thờ gì sau khi cha chết? Các con của Y'aqub đều trả lời: chúng con sẽ thờ Thượng Đế của cha, Thượng Đế của tổ tiên cha Ibrahim, Isma-'il và Is-haq, một Thượng Đế Duy Nhất, chúng con không tổ hợp với Ngài bất cứ ai (vật gì), và chúng con chỉ thần phục một mình Ngài.
Etiez-vous témoins lorsque Jacob était sur le point de mourir ? Lorsqu’il demanda à ses fils «Qu’adorerez-vous après ma mort ?», ils répondirent: Nous adorerons ton Dieu et Celui de tes ancêtres Abraham, Ismaël et Isaac (`Isħâq). Nous L’adorerons en tant que Dieu Unique auquel nous serons exclusivement soumis.
O eravate forse presenti al tempo di Ya'ǭub, quando sopraggiunse la sua morte, quando chiese ai suoi figli: "Cosa adorerete dopo la mia morte? Risposero alla sua domanda: "Adoreremo il tuo Dio e il Dio dei tuoi antenati, Ibrāhīm , Ismā'īl e Is-ħāǭ: Dio unico, che non ha soci, e noi siamo sottomessi a Lui e alla sua guida".
¿Estaban ustedes presentes cuando Jacob estaba a punto de morir? Cuando les preguntó a sus hijos: “¿A quién adorarán cuando haya muerto?,” ellos respondieron: Adoraremos a tu Al-lah y el de tus ancestros Abraham, Ismael e Isaac. Lo adoraremos como nuestro único Al-lah y al único que seremos sumisos.
The previous verses have defined the religion of Sayyidna Ibrahim (علیہ السلام) and the essence of Islam. Now, these two verses bring before us another aspect of the question. Call it the religion of Sayyidna Ibrahim or Islam, it is in any case meant for the whole world. Then why have the descendants of Sayyidna Ibrahim and Sayyidna Ya` qub (علیہم السلام) been specifically mentioned here, and why should have these two great prophets been so particular in giving this counsel to their sons? We shall say that these specifications show that love for one's progeny and solicitude for their well-being is in no way incompatible with the station of prophethood or even with that of "the Friend of Allah". For, Sayyidna Ibrahim (علیہ السلام) ، who was, on one occasion, not only willing but happy to be sacrificing his son in obedience to the commandment of Allah, did on a different occasion pray for the well-being of his progeny in this world and the other, and wished, while departing from this world, to offer them what was the greatest blessing in his eyes - namely, Islam. Verses 132 and 133 suggest this very principle. So, even prophets love their children, the only difference being that while ordinary men consider the good things of this world alone to be worthwhile and wish to leave to their children as much of these as they can, in the eyes of the prophets and their genuine followers the only thing that counts is Iman ایمان (faith) and good deeds - in one word, Islam - and it is this eternal wealth which they wish and strive to transmit wholly to their descendants.
This practice of the prophets provides a special guidance to parents: just as they are keen to secure the worldly comfort and happiness of their children, they should pay equal, if not greater, attention to the discipline of their external and internal behaviour according to the requirements of the Shari'ah. Is it at all reasonable that one should strain every nerve to protect one's children from the heat of the sun, but leave them exposed to the fire of Hell?
From this example of the prophets we also learn that it is the duty of the parents and the right of the children that one should first of all take care of the spiritual health of one's own children, and worry about others only afterwards. This principle rests on three considerations. Firstly, one's children are, on account of the special relationship with the parents, likely to accept the counsel more easily and thoroughly than others, and may later on be of great help in the efforts which one makes in the service of Islam.
Secondly, the easiest and the most effective way of transmitting the Truth to a whole people is that the head of each family should take upon himself the responsibility of teaching and training the members of his family. Employing a current and popular term, we may say that this localized and decentralized method distributes the responsibility over a large number of individuals, and teaching the families separately amounts finally to teaching the society, as a whole. The Holy Qur'an itself has laid down the principle: يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا : "0 believers, guard yourselves and your families against a Fire." (66:6) In fact, the Holy Prophet ﷺ himself who is the Messenger of Allah for the whole of humanity and whose guidance shall remain valid upto the last day of the world, was commanded to convey the Truth first of all to the members of his family. Thus, the Holy Qurian says: وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ : "And warn your clan, your nearest kin." (26:214) and وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا “ And bid your familyto offer Salah, and be regular in them yourself”. (20:132) And the Holy Prophet ﷺ always fulfilled these commandments.
Thirdly, one can observe for oneself that if the close relations or the members of his family do not support a man in what he wishes to teach, or do not seem to be acting upon it, his teachings do not succeed so well with others. When the Holy Prophet took upon himself the prophetic function, the usual reply of his listeners was that he should first convince his own clan, the Quraysh, before turning to others. But when his own clan accepted Islam and the process had been completed at the time of the conquest of Makkah, the world saw, as the Holy Qur'an reports يَدْخُلُونَ فِي دِينِ اللَّـهِ أَفْوَاجًا "People entering Allah's religion in throngs." (110:2)
The main reason for the ignorance and the indifference towards Islam which is wide-spread among the Muslims today, is that even when the parents themselves are good Muslims in every way, they leave their children to themselves and let the social environment mould them in its own fashion. Their only worry is to see their children doing well in this world, and they never think of what will happen to them in the next. Let us pray that Allah, in His mercy, grant all of us the solicitude for the other world, and help us to make a genuine effort for acquiring the only wealth that can ever be: faith and rectitude!
Injunctions and related considerations
Verse 133 reports that the sons of Sayyidna Ya` qub (علیہ السلام) (Jacob) promised to worship اِلٰہ اٰباءک ابراہیم و اسماعیل و اسحٰق :"The God of your father, Ibrahim and Ismail and-Ishaq ." This phrase indicates that the term "father" includes the grand-father as well. The blessed Companion ` Abdullah ibn ` Abbas ؓ has deduced from this verse the rule that in matters of inheritance the grandfather shall be treated like the father.
Ili ste bili prisutni kada je Jakub na samrtnoj postelji bio, kada je svoje sinove upitao: "Šta ćete obožavati nakon moje smrti?", a oni rekoše: "Obožavat ćemo tvog Boga, i Boga tvojih predaka: Ibrahima, Ismaila i Ishaka. On je jedan jedini bog, i mi Mu ništa pridruživati nećemo, samo Njemu ćemo predani i pokorni biti."
Were you present at the time of Jacob’s death, when he asked his sons what they would worship after he had died? They replied to him, saying that they would worship Allah, the Lord of his forefathers – Abraham, Ishmael and Isaac – namely, the One Allah without partners; and they said that they surrendered in devotion to Him alone and were bound to Him.
O kayo ba ay mga nakadalo sa nangyari kay Jacob nang dumating sa kanya ang pagpanaw nang nagsabi siya sa mga anak niya habang nagtatanong sa kanila: "Ano ang sasambahin ninyo matapos ng kamatayan ko?" Nagsabi sila bilang sagot sa tanong niya: "Sasambahin namin ang Diyos mo at ang Diyos ng mga ninuno mong sina Abraham, Ismael, at Isaac: nag-iisang Diyos, walang katambal sa Kanya, habang kami sa Kanya lamang ay mga sumusuko at mga nagpapaakay."
To je umet koji je bio i nestao, među ostalim prijašnjim umetima, i dobili su na ahiretu shodno svojim djelima. Njima pripada ono što su stekli, bilo dobro ili loše, a vama pripada ono što ste vi stekli, i nećete biti pitani o njihovim djelima, niti će iko odgovarati za tuđi grijeh. Svako će biti odgovoran za ono što je uradio, pa nemojte da budete zauzeti djelima prijašnjih naroda pa da zapostavite vođenje računa o svojim djelima. Svakom čovjeku će, nakon Allahove milosti, koristiti samo njegovo dobro djelo.
Iyon ay isang kalipunang nagdaan na sa sinumang nagdaan bago ninyo kabilang sa mga kalipunan, at humantong iyon sa ipinauna niyon na gawa. Ukol doon ang nakamit niyon na maganda o masagwa at ukol sa inyo ang nakamit ninyo. Hindi kayo tatanungin tungkol sa mga gawa nila at hindi sila tatanungin tungkol sa mga gawa ninyo. Hindi masisisi ang isa dahil sa pagkakasala ng iba, bagkus gagantihan ang bawat isa dahil sa ipinauna niyang gawa. Kaya huwag umabala sa inyo ang gawain ng sinumang nagdaan bago ninyo palayo sa pagtingin sa gawa ninyo sapagkat tunay na ang isa ay hindi makikinabang, matapos ng awa ni Allāh, sa iba pa sa gawa niyang maayos.
That nation has passed away like other communities. They gained whatever they did in their lives, earning either good or evil; and you will gain what you have earned. You will not be asked about what they did, and they will not be asked about what you do. No one is held to account for the disobedience of another, but everyone is rewarded according to their own actions. You should not be distracted from paying attention to your own behaviour by looking at what those before you did. Nothing will benefit anyone except his own good actions.
Đó là cộng đồng đã đi qua trước thời các ngươi, họ đã gửi đi trước những việc làm của họ, họ sẽ nhận được điều tốt hoặc điều xấu tùy theo việc làm của họ; còn các ngươi cũng sẽ nhận được kết quả tốt hay xấu tùy theo việc làm của các ngươi, các ngươi sẽ không bị chất vất về các việc làm của họ và họ cũng sẽ không bị chất vất về việc làm của các ngươi, người này không bị bắt tội thay cho người kia mà mỗi người sẽ chỉ nhận được kết quả đúng theo những gì mà y đã gửi đi trước, bởi thế, các ngươi chớ bận tâm đến những gì đã qua của cộng đồng trước vì không một ai hưởng được lòng thương xót của Allah ngoại trừ những việc làm thiện tốt và ngoan đạo (được Ngài qui định).
Attaching oneself to saints and prophets, living or dead, lulls one into a false sense of security. It leads one to imagine that just as one has been attached to them in this life, one will remain attached to them in the next. It makes one feel that their surplus of good deeds will make up for one’s own shortcomings. The People of the Book were immersed in this form of wishful thinking to the extent that they had invented a dogma of ancestral salvation, pinning all their hopes on the holiness of their elders. But it is sheer self-deception to think that one person will receive the reward of another’s actions. In reality, everyone will reap the rewards, and bear the burden of punishment for his own actions. No one will be made to share in the reward, or punishment, which is awarded to another by virtue of his actions on earth. One who submits to God finds that he has to face all kinds of difficulties in this life. His worldly hopes and ambitions will not necessarily be fulfilled. Yet one who is firm in the faith will not be put off by adversity; he will persevere, making sure that he leaves this world as a believer, so that he can look forward to God’s blessings in the next world.
Itulah satu umat yang telah berlalu di antara umat-umat sebelum kalian dan mereka sudah bertemu dengan amal perbuatan yang mereka lakukan. Mereka akan mendapatkan balasan atas apa yang telah mereka perbuat, baik berupa kebaikan maupun keburukan, dan kalian juga akan mendapatkan balasan atas apa yang telah kalian perbuat. Kalian tidak akan ditanya tentang amal perbuatan mereka, dan mereka pun tidak akan ditanya tentang amal perbuatan kalian. Tidak ada seorang pun yang akan dihukum karena dosa orang lain karena setiap orang akan diberi balasan yang setimpal dengan perbuatannya; maka janganlah amal perbuatan orang-orang yang sudah berlalu sebelummu itu menyibukkanmu dari memperhatikan amal perbuatanmu karena setiap orang tidak akan mendapatkan manfaat apa pun -setelah rahmat Allah- selain dari amal salehnya sendiri.
Onlar sizden önce yaşamış ümmetlerdir. Yaptıkları amellerin karşılığına ulaşacaklardır. İyilik ya da kötülük olarak kazandıkları onlarındır. Sizin için de kazandıklarınız vardır. Onların yaptıklarından sorumlu değilsiniz. Onlar da sizin yaptıklarınızdan sorumlu tutulmayacaklardır. Hiçbir kimse başkasının günahından dolayı hesaba çekilmeyecektir. Bilakis herkes yaptığının karşılığını bulur. Sizden önce yaşayanların yapmış oldukları, sizi kendi yaptıklarınıza bakmanızdan alıkoymasın. Şüphesiz ki bir kimseye Allah'ın rahmetinden sonra salih amelinden başka fayda verecek yoktur.
Voilà une génération qui a disparu avant que vous n’existiez et qui sera récompensée des œuvres qu’elle a accomplies. Elle sera récompensée des actes de bien ou de mal qu’elle aura accomplis et vous serez également récompensé de ce que vous avez accompli. Vous ne serez pas questionnés sur les œuvres qu’elle a accomplies et elle ne sera pas questionnée sur les vôtres. Personne ne sera puni pour les péchés d’autrui, nous serons plutôt tous rétribués pour ce que nous avons fait. Que l’examen des œuvres de ceux qui vous ont précédés ne vous détourne pas de vous préoccuper de vos propres œuvres, car en dehors de la miséricorde d’Allah, seules ses bonnes œuvres seront utiles à l’individu.
He aquí una generación que ha desaparecido tiempo antes de que ustedes existieran y que será recompensada por las obras que realizó. Será recompensada por sus buenas y malas acciones y ustedes serán también recompensados por lo que hayan realizado. No serán ustedes cuestionados por las obras de aquella generación, y no será cuestionada ella por las obras de ustedes. Nadie será castigado por las obras de otros, sino que todos seremos retribuidos por lo que cada uno haya hecho. Que el examen de las obras de aquellos que los precedieron no los distraiga de preocuparse por sus propias obras, ya que cada persona contará solo con sus buenas obras y la misericordia de Al‑lah.
Quello è un popolo estinto, presente al tempo dei popoli che vi hanno preceduti, ed hanno ottenuto il rendiconto di ciò che hanno compiuto; quel popolo è stato retribuito per ciò che ha fatto, sia bene che male; allo stesso modo, voi avrete il rendiconto delle vostre azioni. E non chiedete nulla riguardo le loro azioni, e a loro non verrà chiesto delle vostre. Nessuno subisce conseguenze a causa del peccato altrui, piuttosto ognuno verrà retribuito per ciò che ha fatto. Non interessatevi alle azioni di coloro che vi hanno preceduti, alla ricerca delle loro tracce. Nessuno trarrà beneficio, all'infuori della Misericordia di Allāh, da altro che le proprie opere buone.
Verse 134 tells us that the good deeds of one's forefathers shall not suffice one, if one has not been performing good deeds oneself, and that, similarly, one shall not have to suffer for the misdeeds of one's forefathers, if one's own account is clean. It follows upon this principle that children of mushrikin مشرکین (associators) and Kafirin کافرین (infidels), if they die before having come of age, shall not be punished in the other world on account of the disbelief of their parents. The verse also refutes the claim of the Jews that irrespective of what they had been doing they would go to Paradise on account of the good deeds of their forefathers.
Let this be a warning to those Muslims who, being the descendants of the Holy Prophet ﷺ or of a saint, delude themselves with the hope that their sins would go unpunished in consideration of this privileged position. In fact, the Holy Qur'an is very explicit and very insistent on this point. For example:
وَلَا تَكْسِبُ كُلُّ نَفْسٍ إِلَّا عَلَيْهَا ۚ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ
"Each man shall reap the fruits of his own deeds, and no one shall bear the burden of another" (6:164).
Addressing his own clan, the Holy Prophet ﷺ said:
"Beware, 0 Banu Hashim, let it not be that on the Day of Judgment while others bring their good deeds with them, you on your part, having neglected good deeds, bring with you only the trust in being my relations, and so I have to tell you that on that day, I cannot save you from the wrath of Allah."
Another hadith says: من بطابہ عملہ لم یسرع بہ نسبہ :"He who has been pulled back by his deeds cannot be pushed forward by his ancestry."
Los judíos dijeron a este pueblo: Sean judíos y así estarán en la vía correcta. Por su parte, los cristianos les dijeron: Sean cristianos y estarán en la vía correcta. Así les respondieron: Nosotros seguimos la religión de Abraham, quien se desvinculó de las falsas religiones para seguir el camino de la verdadera religión, y no era de los que adoraban falsos ídolos.
Yahudiler bu ümmet için: "Yahudi olun ki hidayet yolunu tutmuş olursunuz" dediler. Hristiyanlar da: "Hristiyan olun ki hidayet yolunu tutmuş olursunuz" dediler. -Ey Peygamber!- onlara cevap olarak de ki: "Bilakis biz batıl dinlerden hak dine yönelen İbrahim'in dinine ittiba ederiz." O, Allah'la beraber başkasını (ilah) ortak koşanlardan olmadı.
Les juifs dirent à cette communauté: Soyez juifs et vous serez sur la voie de la guidée. Les chrétiens leur dirent pour leur part: Soyez chrétiens et vous serez sur la voie de la guidée. Réponds-leur, ô Prophète, ce qui suit: Nous suivons plutôt la religion d’Abraham qui dévia( ) de toutes les fausses religions vers la vraie religion et n’était pas de ceux qui ont associé un autre être à Allah.
Gli ebrei dissero a questo popolo: "Siate Ebrei e sarete sulla retta via". E dissero i Nazareni: "Siate Nazareni e sarete sulla retta via". Di', o Profeta, in loro risposta: "Piuttosto seguiamo la religione di Ibrāhīm, che è lontana dalle false religioni, diretta alla Retta Via, ed egli non era uno di coloro che associano ad Allāh".
135- “Yahudi veya hıristiyan olun ki doğru yolu bulasınız” dediler. De ki:“Hayır, Hanif olarak İbrahim’in dinine (uyarız). O, müşriklerden değildi.”
135. Yani yahudi ve hıristiyanlar ayrı ayrı müslümanları kendi dinlerine girmeye çağırarak
kendilerinin hidâyet üzere, kendilerinden başkalarının ise sapık olduklarını iddia ettiler. İşte
Yüce Allah Peygamberine (böyle diyenlere) açık ve kesin bir şekilde
şöylece cevap vermesini emretmektedir: “Hayır,” bunun yerine biz “Hanif olarak İbrahim’in dinine”
uyarız. “Hanif”ten maksat, Allah’tan başka her şeyden yüz çevirerek Allah’a yönelen, tevhidi
yerine getiren, ortak ve eş koşmayı terk eden kimse demektir. İşte hidâyet ona uymaktadır. Onun
dininden yüz çevirmek ise küfür ve sapıklıktır.
Muhammad bin Ishaq reported that Ibn `Abbas said that `Abdullah bin Suriya Al-A`war said to the Messenger of Allah ﷺ, "The guidance is only what we (Jews) follow. Therefore, follow us, O Muhammad, and you will be rightly guided." Also, the Christians said similarly, so Allah revealed,
وَقَالُواْ كُونُواْ هُودًا أَوْ نَصَـرَى تَهْتَدُواْ
(And they say, "Be Jews or Christians, then you will be guided.") Allah's statement,
قُلْ بَلْ مِلَّةَ إِبْرَهِيمَ حَنِيفًا
(Say (to them O Muhammad ), "Nay, (we follow) only the religion of Ibrahim, Hanif) means, "We do not need the Judaism or Christianity that you call us to, rather,
مِلَّةَ إِبْرَهِيمَ حَنِيفاً
((we follow) only the religion of Ibrahim, Hanif) meaning, on the straight path, as Muhammad bin Ka`b Al-Qurazi and `Isa bin Jariyah stated. Also, Abu Qilabah said, "The Hanif is what the Messengers, from beginning to end, believed in.")
Nagsabi ang mga Hudyo sa Kalipunang ito: "Maging mga Hudyo kayo, tatahak kayo sa landas ng kapatnubayan." Nagsabi ang mga Kristiyano: "Maging mga Kristiyano kayo, tatahak kayo sa landas ng kapatnubayan." Sabihin mo, O Propeta, habang sumasagot sa kanila: "Bagkus sumusunod kami sa relihiyon ni Abraham, na kumikiling palayo sa mga bulaang relihiyon patungo sa totoong relihiyon, at hindi siya naging kabilang sa mga nagtambal kasama kay Allāh ng isa man."
"Dan mereka berkata, 'Hendaklah kamu menjadi penganut agama Yahudi atau Nasrani, niscaya kamu
mendapat petunjuk.' Katakanlah, 'Tidak, melainkan (kami mengikuti) agama
Ibrahim yang lurus. Dan bukanlah dia (Ibrahim) dari golongan orang
musyrik'." (Al-Baqarah: 135).
(135) Setiap orang dari Yahudi dan Nasrani berdoa agar kaum Muslimin
masuk ke dalam agama mereka dengan asumsi bahwa mereka itu adalah orang-orang yang diberi
petunjuk, se-dangkan orang lain adalah sesat. Katakanlah[14] kepadanya
sebagai jawaban yang pantas, ﴾ بَلۡ ﴿ "tidak, melainkan" kami mengikuti,﴾ مِلَّةَ إِبۡرَٰهِـۧمَ حَنِيفٗاۖ ﴿
"agama Ibrahim yang lurus," yaitu yang menghadap kepada Allah dan berpaling dari selain diriNya,
menegakkan tauhid dan meninggalkan kesyirikan, dan inilah agama yang dengan meng-ikutinya, maka
hidayah diperolehnya, dan inilah agama yang de-ngan berpaling darinya, maka kekafiran dan
kesesatan diperoleh.
The Jews told the Muslims that they would have to be Jews if they were to be rightly guided; and the Christians told them that they would have to be Christians if they were to be rightly-guided. Tell them, O Prophet, in answer, that you follow the religion of Abraham, who turned away from other false ways of life to the way of truth. He did not worship others next to Allah, as some do.
Jevreji su rekli ovom umetu: "Budite jevreji, i bit ćete na Pravom putu", a kršćani su rekli: "Budite kršćani, i bit ćete na Pravom putu." Reci, o Vjerovjesniče, u odgovoru njima: "Ne, već slijedimo vjeru Ibrahima, alejhis-selam, koja je daleko svake zablude, koja je sušta istina, a Ibrahim nije bio jedan od onih koji Allahu pridružuju sudruga."
Orang-orang Yahudi berkata kepada umat ini, “Kalian harus menjadi orang-orang Yahudi agar bisa mengikuti jalan yang benar.” Dan orang-orang Nasrani pun berkata kepada umat ini, “Kalian harus menjadi orang-orang Nasrani agar bisa mengikuti jalan yang benar.” Katakanlah -wahai Nabi- untuk menjawab ucapan mereka itu, “Kami mengikuti agama Ibrahim yang menjauh dari agama-agama yang batil menuju agama yang benar, dan dia tidak termasuk orang yang menyekutukan Allah dengan siapa pun.”
The earlier verses have defined the religion (Millat مِلَّت of Sayyidna Ibrahim (علیہ السلام) and established that its present form is Islam. Now, the Jews and the Christians, in spite of their pretension to be his followers, did not in actual fact follow his religion. Each of these two groups, instead of accepting Islam, used to ask the Muslims to accept its own religion in order to find true guidance. No doubt, each of these two religions was, in its own time and for its own time, a genuine religion, but in its present form each had become distorted, and had also been abrogated by Allah. So, in answer to them, Allah asks the Holy Prophet $ to declare on his own behalf and on that of his followers that they are and shall remain steadfast in the religion of Sayyidna Ibrahim (علیہ السلام) who shunned all kinds of association (Shirk شرک), who adored nothing but the One God and obeyed no one but Him, and whose religion, therefore, did not have even a trace of distortion. Then, in the second of these verses Allah asks the Muslims to declare the basic tenets of this religion too, which are as follows:- (1) Muslims believe in Allah and in the guidance which He has sent them through the Holy Prophet ﷺ (2) They also believe in all the prophets sent by Allah from time to time - some of whom have been mentioned in this verse. (3) Some of the prophets may in some ways be superior to others, but it is essential for a Muslim to believe in all the prophets without making any distinction. (4) Muslims believe that the Shari` ah of all the prophets mentioned here were instituted by Allah Himself, but they have now been abrogated. So, Muslims follow the Shari'ah of the Holy Prophet ﷺ ، for this alone is now valid. (5) Muslims ultimately obey Allah alone, and submit themselves totally to Him.
In the second of these verses the progeny of Sayyidna Ya` qub (علیہ السلام) (Jacob) has been described as Asbat اسباط or "tribes." The reason is that he had twelve sons, and the offspring of each son came to form a tribe. Allah so blessed his seed that in Egypt, Sayyidna Yusuf (علیہ السلام) (Joseph) and his brothers made up a group of twelve men, but their lineage flourished, and when the Israelites left Egypt along with Sayyidna Musa (علیہ السلام) (Moses), their number ran into thousands. Another form of this blessing was that the progeny of Sayyidna Ya` qub (علیہ السلام) included a large number of prophets.
Người Do Thái nói với cộng động này (cộng đồng Islam): các người hãy là những người Do Thái để được hướng dẫn đúng Chính Đạo; còn người Thiên Chúa thì nói: hãy là những người Thiên Chúa để được hướng dẫn đúng Chính Đạo. Ngươi - Muhammad hãy đáp lại lời họ: không chúng tôi chỉ đi theo tôn giáo của Ibrahim, một tôn giáo chân lý và Ibrahim không phải là người thuộc những người đã tổ hợp với Allah một ai (vật gì).
The Muslim believes in all that Allah `revealed and all the Prophets
Allah directed His believing servants to believe in what He sent down to them through His Messenger Muhammad ﷺ and in what was revealed to the previous Prophets in general. Some Prophets Allah mentioned by name, while He did not mention the names of many others. Allah directed the believers to refrain from differentiating between the Prophets and to believe in them all. They should avoid imitating whomever Allah described as,
وَيُرِيدُونَ أَن يُفَرِّقُواْ بَيْنَ اللَّهِ وَرُسُلِهِ وَيقُولُونَ نُؤْمِنُ بِبَعْضٍ وَنَكْفُرُ بِبَعْضٍ وَيُرِيدُونَ أَن يَتَّخِذُواْ بَيْنَ ذَلِكَ سَبِيلاًأُوْلَـئِكَ هُمُ الْكَـفِرُونَ حَقّاً
(And wish to make distinction between Allah and His Messengers (by believing in Allah and disbelieving in His Messengers) saying, "We believe in some but reject others," and wish to adopt a way in between. They are in truth disbelievers) (4:150-151).
Al-Bukhari narrated that Abu Hurayrah said, "The People of the Book used to read the Torah in Hebrew and translate it into Arabic for the Muslims. The Messenger of Allah ﷺ said,
«لَا تُصَدِّقُوا أَهْلَ الْكِتَابِ وَلَا تُكَذِّبُوهُمْ وقُولُوا: آمَنَّا بِاللهِ وَمَا أُنْزل إِلَيْنَا»
(Do not believe the People of the Book, nor reject what they say. Rather, say, `We believe in Allah and in what was sent down to us.)"
Also, Muslim, Abu Dawud and An-Nasa'i recorded that Ibn `Abbas said, "Mostly, the Messenger of Allah ﷺ used to recite,
ءَامَنَّا بِاللَّهِ وَمَآ أُنزِلَ إِلَيْنَا
(We believe in Allah and that which has been sent down to us) (2: 136), and,
ءَامَنَّا بِاللَّهِ وَاشْهَدْ بِأَنَّا مُسْلِمُونَ
(We believe in Allah, and bear witness that we are Muslims (i.e. we submit to Allah)) (3:52) during the two (voluntary) Rak`at before Fajr."
Abu Al-`Aliyah, Ar-Rabi` and Qatadah said, "Al-Asbat are the twelve sons of Jacob, and each one of them had an Ummah of people from his descendants. This is why they were called Al-Asbat." Al-Khalil bin Ahmad and others said, "Al-Asbat among the Children of Israel are just like the tribes among the Children of Isma`il." This means that the Asbat are the various tribes of the Children of Israel, among whom Allah sent several Prophets. Moses said to the Children of Israel,
اذْكُرُواْ نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنْبِيَآءَ وَجَعَلَكُمْ مُّلُوكاً
(Remember the favor of Allah to you: when He made Prophets among you, made you kings) (5:20). Also, Allah said,
وَقَطَّعْنَـهُمُ اثْنَتَىْ عَشْرَةَ أَسْبَاطًا
(And We divided them into twelve tribes) (7:160).
Al-Qurtubi said, "Sibt is the group of people or a tribe all belonging to the same ancestors."
Qatadah said, "Allah commanded the believers to believe in Him and in all His Books and Messengers. " Also, Sulayman bin Habib said, "We were commanded to believe in the (original) Torah and Injil, but not to implement them."
Hỡi những người có đức tin! Các ngươi hãy nói với những kẻ cho rằng mình đang đi trên con đường chân lý nhưng thực chất là con đường lầm lạc và ngụy tạo từ những người Do Thái và Thiên Chúa: Chúng tôi tin nơi Allah; nơi Qur'an được ban xuống cho chúng tôi; chúng tôi tin nơi những gì được ban xuống cho Nabi Ibrahim và con cháu của Người: Isma-'il, Is-haq và Y'aqub; chúng tôi tin nơi những điều được ban xuống cho các vị Nabi từ con cháu của Nabi Y'aqub; chúng tôi tin nơi Kinh Tawrah được ban xuống cho Nabi Musa, nơi Kinh Injil được ban xuống cho Nabi Ysa; và chúng tôi tin nơi tất cả các Kinh Sách được Allah ban xuống cho tất cả các vị Nabi của Ngài, chúng tôi không kỳ thị phân biệt bất kỳ ai trong số họ, chúng tôi không tin một số vị và phủ nhận một số mà chúng tôi tin toàn bộ; và chúng tôi là những người chỉ thần phục một mình Allah.
Dites, ô croyants, aux auteurs de ces allégations parmi les juifs et les chrétiens: Nous croyons en Allah et au Coran qui nous a été révélé. Nous croyons à ce qui a été révélé à Abraham ainsi qu’à ses descendants Ismaël, Isaac et Jacob. Nous croyons aussi à ce qui a été révélé aux prophètes issus de la descendance de Jacob. Nous croyons à la Torah qu’Allah révéla à Moïse, l’Evangile qu’Il a révélé à Jésus et à tous les livres qu’Allah révéla aux prophètes. Nous n’en différencions aucun par rapport à d’autres en croyant en certains et pas en d’autres. Nous croyons en eux tous et à Allah seul nous nous soumettons.
The religion that the Prophet Muhammad taught was the religion of the Prophet Abraham, the very religion to which the Jews and the Christians claimed allegiance. Why was it, then, that they turned away from the Prophet Muhammad? The reason for this was that the religion brought by the Prophet, taught people to take on the hue of God; to devote themselves to Him entirely. With the People of the Book, religion had a different meaning. For them religion was reduced to a symbol of national pride. The message brought by the Prophet hurt their pride, so they turned against him. Those who consider their own race superior to others cannot accept the truth when it manifests itself in some nation other than their own. They would believe in prophets who came from amongst their own people, but not in those who appeared among other people outside their own community. The only personalities that they acknowledged were those who belonged to their own race. Those who look at religion as worship of God, on the other hand, recognize the truth of every piece of wisdom that God sends down, no matter who teaches it. For the theologians to realize that the Prophet was God’s final messenger was not a matter of insuperable difficulty. There was nothing to prevent them from seeing the truth of his religion. They should have proclaimed what, deep down in their hearts, they knew to be true. But they did not accept him as the final prophet, as was enjoined by God, for the simple reason that they were more concerned about their own position and prestige. Just as the people of old received their just deserts as individuals, so will latter-day generations receive what they merit on their own account, for truth is an individual, not an ancestral matter. The mistake of the People of the Book was to think that contemporary and succeeding generations would be rewarded for the good deeds of their ancestors. The idea of original sin held by Christians implied that sins were handed down from one generation to the next. Such beliefs have no basis in truth. Everyone will be rewarded by God according to his or her own personal actions; no one can be held responsible for the deeds of others.
Dite, o voi credenti, a coloro che vi hanno invitati alla perdizione, Ebrei e Nazareni: "Crediamo in Allāh e nel Corano che ci è stato rivelato, e crediamo in ciò che è stato rivelato ad Ibrāhīm ed ai suoi figli Ismā'īl, Is-ħāǭ e Ya'ǭub, e crediamo in ciò che è stato rivelato agli altri profeti figli di Ya'ǭub, e crediamo nella Torāh che Allāh ha rivelato a Mūsā, e crediamo nel Vangelo che Allāh rivelò ad 'Īsā, e crediamo nei Libri che Allāh ha rivelato a tutti i profeti: Non facciamo distinzione tra loro; non seguiamo alcuni e rinneghiamo altri; piuttosto, crediamo in tutti loro e crediamo in Lui solo, gloria Sua, e siamo a Lui umilmente sottomessi.
Katakanlah -wahai orang-orang mukmin- kepada orang-orang Yahudi dan Nasrani yang menyerukan seruan batil itu, “Kami beriman kepada Allah dan kepada Al-Qur`ān yang diturunkan kepada kami. Kami juga beriman kepada apa yang diturunkan kepada Ibrahim dan anak-anaknya; Ismail, Ishak dan Yakub. Kami pun beriman kepada apa yang diturunkan kepada nabi-nabi yang berasal dari keturunan Yakub, serta beriman kepada Taurat yang Allah berikan kepada Musa dan Injil yang Allah berikan kepada Isa. Kami beriman kepada seluruh kitab suci yang Allah berikan kepada para nabi. Kami tidak membeda-bedakan yang satu dengan yang lain dengan cara beriman kepada sebagian kitab dan ingkar kepada sebagian yang lain, tetapi kami beriman kepada semuanya. Hanya kepada Allahlah kami tunduk dan patuh.”
Creyentes, digan a los judíos y a los cristianos que así alegan: Nosotros creemos en Al‑lah y en el Corán que nos fue revelado. Creemos en aquello que fue revelado a Abraham así como a sus descendientes Ismael, Isaac y Jacob. Creemos también en aquello que fue revelado a los profetas descendientes de Jacob. Creemos en la Torá que Al‑lah reveló a Moisés u y en el Evangelio que reveló a Jesús u, y en todos los libros que Al‑lah reveló a los profetas. A diferencia de otros, nosotros no discriminamos creyendo en algunos y no en otros. Creemos en todos ellos y solo a Al‑lah nos sometemos.
"Katakanlah (hai orang-orang Mukmin), 'Kami beriman kepada Allah dan apa
yang diturunkan kepada kami, dan apa yang diturunkan kepada Ibrahim, Isma'il, Ishaq, Ya'qub dan
anak cucunya, dan apa yang diberikan kepada Musa dan Isa serta apa yang diberikan kepada
nabi-nabi dari Tuhannya. Kami tidak membeda-bedakan seorang pun di antara mereka dan kepadaNya
kami tunduk patuh." (Al-Baqarah: 136).
(136) Ayat yang mulia ini meliputi seluruh perkara yang wajib diimani.
Ketahuilah bahwasanya iman yang artinya pembe-naran hati yang total terhadap dasar-dasar ini,
dan pengakuannya yang diikuti dengan perbuatan-perbuatan hati dan tubuh, dan keimanan itu
-dengan kategori seperti ini- termasuk di dalamnya kata Islam juga seluruh amalan-amalan shalih,
maka itu semua adalah sebagian dari iman dan merupakan suatu pengaruh dari pengaruh-pengaruhnya.
Maka ketika disebutkan kata iman secara bebas, maka perkara-perkara yang disebutkan akan masuk
ke dalamnya, demikian pula kata Islam, bila disebutkan secara bebas, maka iman masuk ke
dalamnya, namun bila disandingkan bersama, maka iman berarti apa yang ada dalam hati berupa
keyakinan dan kepercayaan, sedang Islam adalah nama perbuatan-perbuatan zahir. Demikian pula
apabila dia menggabungkan antara iman dan amal shalih.
Dan Firman Allah تعالى, ﴾ قُولُوٓاْ ﴿ "Katakanlah," yakni, dengan lisan kalian yang didasari dari hati kalian, dan inilah perkataan yang sempurna yang mendatangkan ganjaran dan balasan, seba-gaimana juga perkataan dengan lisan tanpa ada keyakinan dalam hati adalah sebuah kemunafikan dan kekufuran. Perkataan yang lepas dari perbuatan -perbuatan hati- sangat tidak berpengaruh dan tidak berguna, walaupun seorang hamba itu akan diberikan ganjaran apabila baik, dan kebaikan itu didasari oleh keimanan, akan tetapi dibedakan antara perkataan semata dengan perkataan yang dibarengi dengan perbuatan hati.
Dalam FirmanNya, ﴾ قُولُوٓاْ ﴿ "Katakanlah," ada sebuah petunjuk untuk menampakkan akidah, menyatakan secara terang-terangan dan berdakwah kepadanya, karena akidah adalah dasar agama dan pondasinya. Dan dalam FirmanNya, ﴾
ءَامَنَّا ﴿ "Kami beriman," dan semacamnya yang berbentuk adanya suatu perbuatan yang dinisbatkan kepada seluruh umat, adalah sebuah petunjuk kepada suatu hal, bahwa umat ini wajib berpegang teguh kepada tali agama Allah secara keseluruhan, dan sebuah anjuran untuk bersatu agar pendorong bagi mereka adalah satu dan amalan mereka bersatu, juga termasuk larangan dari perpecahan, dalam kondisi seperti itu kaum Mukminin adalah seperti satu tubuh.
Dalam Firman Allah تعالى, ﴾ قُولُوٓاْ ءَامَنَّا بِٱللَّهِ. . . ﴿ "Katakanlah (hai orang-orang Mukmin), 'Kami beriman kepada Allah...' hingga akhir, terkan-dung sebuah dalil akan bolehnya seseorang menisbahkan keimanan kepada dirinya dalam bentuk pembatasan, bahkan ini adalah dalil atas wajibnya penisbatan tersebut, berbeda dengan perkataan, "Saya seorang Mukmin," atau semacamnya, karena perkataan ini tidaklah diucapkan kecuali dibarengi pengecualian dengan kehen-dak Allah, karena mengandung penyucian diri dan kesaksian atas diri sendiri dengan keimanan. Maka FirmanNya, ﴾
ءَامَنَّا بِٱللَّهِ ﴿ "Kami beriman kepada Allah," yakni bahwasanya Dia adalah pasti ada dan Satu lagi Esa, yang bersifat dengan segala sifat-sifat yang sempurna, terlepas dari setiap kekurangan dan aib, berhak untuk diesakan dalam seluruh ibadah dan tidak mempersekutukanNya dengan sesuatu pun dalam segala bentuknya.
﴾ وَمَآ أُنزِلَ إِلَيۡنَا ﴿ "Dan apa yang diturunkan kepada kami," yang me-liputi al-Qur`an dan as-Sunnah berdasarkan Firman Allah تعالى,
﴾ وَأَنزَلَ ٱللَّهُ عَلَيۡكَ ٱلۡكِتَٰبَ وَٱلۡحِكۡمَةَ ﴿
"Dan (juga karena) Allah telah menurunkan Kitab dan hikmah kepadamu." (An-Nisa`: 113).
Maka iman masuk di dalamnya sebagaimana yang dikandung Kitabullah dan Sunnah Rasulullah ﷺ dari sifat-sifat Allah dan sifat-sifat NabiNya, Hari Akhir, hal-hal ghaib yang telah lampau maupun yang akan datang, keimanan terhadap apa yang juga dikandungnya dari hukum-hukum syariat yang bersifat perintah dan larangan, hukum tentang ganjaran dan lain sebagainya,﴾
وَمَآ أُنزِلَ إِلَىٰٓ إِبۡرَٰهِـۧمَ...﴿ "dan apa yang diturunkan kepada Ibrahim" hingga akhir ayat, menunjukkan keimanan kepada seluruh kitab-kitab yang di-turunkan kepada seluruh Nabi, juga keimanan kepada para Nabi secara umum dan secara khusus kepada Nabi-nabi yang jelas dise-butkan dalam ayat-ayat, karena kemuliaan mereka dan pelaksanaan mereka terhadap syariat-syariat yang penting. Maka yang wajib dalam beriman kepada para Nabi dan kitab-kitab adalah untuk beriman kepada mereka secara umum dan menyeluruh, kemudian apa yang telah diketahui secara terperinci wajib diimani dengan terperinci juga.
FirmanNya, ﴾ لَا نُفَرِّقُ بَيۡنَ أَحَدٖ مِّنۡهُمۡ ﴿ "Kami tidak membeda-bedakan seorang pun di antara mereka," akan tetapi kami beriman kepada mereka semua, hal ini adalah suatu keistimewaan kaum Muslimin yang membedakan mereka dengan orang-orang yang mengaku bahwa dia menganut suatu agama. Kaum Yahudi, Nasrani, orang-orang shabi'ah dan selain mereka, walaupun mereka mengaku beriman kepada Nabi-nabi dan kitab-kitab yang mereka yakini, namun mereka mengingkari selainnya, mereka membeda-bedakan antara para Nabi dan kitab-kitab, mereka beriman kepada sebagian dan mengingkari yang lain, yang oleh karenanya pendustaan me-reka itu membatalkan kepercayaan mereka sendiri.
Rasul yang mereka klaim bahwa mereka beriman kepadanya saja telah mempercayai seluruh Rasul dan khususnya kepada Rasu-lullah Muhammad ﷺ, maka bila mereka mendustai Muhammad ﷺ, berarti mereka telah mendustai Rasul mereka tersebut tentang apa yang telah dia kabarkan yang menjadikan mereka mengingkari Rasul mereka sendiri. Dan dalam Firman Allah تعالى, ﴾
وَمَآ أُوتِيَ ٱلنَّبِيُّونَ مِن رَّبِّهِمۡ ﴿ "Serta apa yang diberikan kepada Nabi-nabi dari Tuhannya," ada-lah dalil yang menunjukkan bahwa pemberian agama adalah suatu pemberian yang hakiki yang berhubungan dengan kebahagiaan dunia dan akhirat.
Allah tidak memerintahkan kepada kita untuk beriman kepada sesuatu yang diberikan kepada para Nabi berupa kerajaan dan harta atau semacamnya, namun Allah memerintahkan kepada kita agar beriman kepada sesuatu yang diberikan kepada mereka berupa kitab-kitab dan syariat-syariat. Ayat ini juga menunjukkan bahwasanya para Nabi itu adalah pembawa berita dari Allah dan menjadi perantara antara Allah dengan makhluk-makhlukNya dalam misi penyampaian agamaNya, dan dalam urusan itu mereka tidak punya hak sedikit pun.
Dan dalam FirmanNya, ﴾ مِن رَّبِّهِمۡ ﴿ "Dari tuhannya," terkandung sebuah penjelasan bahwa di antara kesempurnaan rububiyah Allah terhadap hamba-hambaNya adalah bahwa Dia menurunkan kepada mereka kitab-kitab suci dan mengutus Rasul-rasul buat mereka. RububiyahNya menuntut untuk tidak membiarkan mereka sia-sia dan tidak diperhatikan, dan apabila apa yang diberikan kepada para Nabi itu berasal dari Tuhan mereka, maka di sana terkandung sebuah perbedaan antara para Nabi dan orang-orang yang mengaku sebagai Nabi, dan bahwasanya sangat jelas perbedaan mereka itu dengan sekedar mengetahui apa yang mereka dakwahkan. Para Rasul hanya menyeru kepada kebaikan dan hanya melarang dari setiap yang buruk, dan setiap orang di antara mereka mempercayai yang lainnya, menyaksikannya atas kebenaran tanpa ada perseli-sihan dan pertentangan, karena semuanya berasal dari Tuhan mereka yang Satu.
﴾ وَلَوۡ كَانَ مِنۡ عِندِ غَيۡرِ ٱللَّهِ لَوَجَدُواْ فِيهِ ٱخۡتِلَٰفٗا كَثِيرٗا 82 ﴿
"Kalau kiranya al-Qur`an itu bukan dari sisi Allah, tentulah mereka mendapat pertentangan yang banyak di dalamnya." (An-Nisa`: 82).
Ini berbeda jauh dari orang-orang yang mengaku sebagai Nabi, pastilah terjadi pertentangan di antara mereka dalam kabar-kabar mereka, perintah-perintah mereka, larangan-larangan me-reka, sebagaimana hal itu telah diketahui oleh orang yang telah mencermati kehidupan mereka dan mengetahui apa-apa yang mereka dakwahkan. Dan ketika Allah تعالى menjelaskan seluruh hal yang harus diimani secara umum dan khusus, dan perkataan itu tidaklah berguna tanpa amalan, maka Allah berfirman, ﴾
وَنَحۡنُ لَهُۥ مُسۡلِمُونَ ﴿ "Dan kepadaNya kami tunduk patuh," maksudnya, pasrah kepada keagunganNya, patuh dalam menyembahNya secara lahir maupun batin, ikhlas dalam menyembahNya. Itu semua didasari oleh dalil didahulukannya kata yang menjadi obyek yaitu, ﴾
لَهُۥ ﴿ "kepadaNya," daripada kata yang menjadi subyek, ﴾ مُسۡلِمُونَ
﴿ "kami tunduk patuh."
Ayat ini mengandung -dengan ringkas dan intisarinya- ma-cam-macam tauhid yang tiga, yaitu tauhid
rububiyah, tauhid uluhiyah dan tauhid Asma` wa Shifat.
Ayat ini juga mengandung keimanan kepada seluruh Rasul dan seluruh kitab (yang diturunkan Allah),
dan mengandung pengkhususan yang bermaksud pengutamaan setelah adanya penyebutan secara global,
juga pembenaran dengan hati, lisan, dan anggota tubuh, serta keikhlasan hanya kepada Allah dalam
semua itu, juga perbedaan antara para Rasul yang benar dan orang-orang yang mengaku sebagai Nabi
lagi pendusta berdasarkan pengajaran Allah kepada hamba-hambaNya bagaimana cara berbicara,
berda-sarkan kasih sayangNya dan kebaikanNya kepada mereka dengan segala nikmat-nikmatNya yang
agamis yang berhubungan dengan kebahagiaan dunia maupun akhirat.
Mahasuci Allah Dzat yang telah menjadikan kitabNya sebagai penjelas akan segala sesuatu dan
sebagai petunjuk dan rahmat bagi orang-orang yang beriman.
-Ey Müminler!- Yahudi ve Hristiyanlardan bu batıl iddiada bulunanlara şöyle deyin: "Bizler Allah'a ve bize indirilen Kur'an'a iman ettik. İbrahim'e oğulları İsmail, İshak ve Yakup'a indirilene de iman ettik. Yakup'un soyundan gelen peygamberlere indirilene de iman ettik. Allah'ın Musa'ya verdiği Tevrat'a da, İsa'ya verdiği İncil'e de iman ettik. Allah'ın bütün peygamberlere verdiklerine de iman ettik. Bazısına iman edip bazısını inkâr ederek onlardan hiçbirinin arasını ayırt etmeyiz. Bilakis bütün hepsine iman ederiz. Bizler yalnızca Allah -Subhanehu ve Teâlâ-'ya boyun eğer ve itaat ederiz."
Tell the Jews and Christians who make these baseless claims that you have faith in Allah and the Qur’ān which He revealed to you, and in what He revealed to Abraham and his sons Ishmael and Isaac, and to Jacob, and in what He revealed to the prophets from the descendants of Jacob. Say that you have faith in the Torah which Allah gave to Moses, and the Gospel which He gave to Jesus, and in all the scriptures that He gave to every one of the prophets, with no distinction between them, having faith in all of them, not only having faith in some and rejecting others. Tell them that you humbly surrender to Him alone.
Recite, o vjernici, jevrejima i kršćanima koji vas pozivaju u zabludu: "Mi vjerujemo u Allaha i u Kur'an, koji nam je objavljen, i vjerujemo u ono što je objavljeno Ibrahimu i njegovim potomcima: Ismailu, Ishaku i Jakubu, i vjerujemo u ono što je objavljeno vjerovjesnicima potomcima Jakubovim. Vjerujemo u Tevrat, koji je Allah dao Musau, i u Indžil, koji je Allah dao Isau, i vjerujemo u sve Knjige koje je Allah objavio vjerovjesnicima. Ne odvajamo jedne od drugih, pa da u jedne vjerujemo a u druge ne vjerujemo, već vjerujemo u sve njih, i samo se Allahu Uzvišenom pokoravamo i predajemo."
136- Deyin ki:“Biz Allah’a ve bize indirilene, İbrahim’e, İsmail’e, İshak’a, Yakub’a ve torunlarına indirilene, Mûsâ’ya ve İsa’ya verilenlere ve bütün Peygamberlere Rabb’leri tarafından verilenlere iman ettik. Onlardan hiçbirini diğerinden ayırt etmeyiz. Biz yalnızca O’na teslim olduk.”
136. Bu âyet-i kerime kendisine iman edilmesi gereken her şeyi kapsamaktadır. Şu bilinmelidir ki
iman, bu esasların kalpten tam anlamıyla tasdik ve ikrar edilmesidir ki bu aynı zamanda hem
kalbin amellerini, hem de beden âzâlarının amellerini içine almaktadır. Bu itibarla İslâm imanın
kapsamına girdiği gibi, bütün salih ameller de imanın kapsamı içerisindedir. Salih ameller
imandandır ve imanın sonuçlarındandır. İman (yalnız başına) mutlak
olarak zikredilecek olursa, sözü geçen bütün bu hususlar imanın kapsamına girer. İslâm da aynı
şekilde mutlak olarak zikredildiği takdirde iman da onun kapsamına girer. Şayet her ikisi
birlikte zikredilecek olurlarsa o zaman iman, kalpte bulunan ikrar ve tasdikin adı; İslâm ise
zahiri amellerin adı olur. İman ve salih amellerin birlikte zikredilmesi halinde de durum
böyledir.
Yüce Allah’ın:“Deyin ki” buyruğu, kalplerinizle uyum halinde olmak üzere, dillerinizle de söyleyin, demektir. İşte mükâfata ve ecir almayı gerektiren “tam deme/söyleme”
böyle olur. Kalbin itikadı olmaksızın dil ile söylemek nifak ve küfür olduğu gibi, kalbin
amelinden yoksun bulunan sözün de etkisi yoktur ve faydası pek azdır. Söz hayırlı olup
beraberinde imanın aslı bulunması halinde, kulun ecir alması söz konusu olmakla birlikte durum
böyledir. Ancak yalın bir söz ile kalbî amelin eşlik ettiği söz arasında da önemli bir fark
vardır.
Yüce Allah’ın:“Deyin ki...” buyruğunda akidenin açıkça ilan edilmesine ve akideye davete
işaret vardır. Zira dinin aslı ve temeli akidedir. “İman ettik”
buyruğunda ve benzeri gibi bir fiilin bütün ümmete nispet edilerek sâdır olduğu belirtilen
buyruklarda ise ümmetin hep beraber Allah’ın ipine sıkı sıkıya sarılması ve birbirleri ile
kaynaşmaları gerektiğine bir işaret vardır. Tâ ki onların davetleri de, amelleri de bir olsun.
Bu buyrukta zımnen tefrika/ayrılık da yasaklanmaktadır. Yine bu buyrukta mü’minlerin tek bir
beden gibi oldukları gerçeğine de işaret edilmektedir.
Yüce Allah’ın:“Deyin ki: Biz Allah’a... iman ettik” buyruğunda insanın kayıtlamak sureti
ile imanı kendisine izafe etmesinin caiz olduğuna, hatta bunun farz olduğuna delil vardır. Ancak
“Ben mü’minim” ve benzeri ifadeler böyle (İman ettik vb. fiil cümleleri gibi)
değildir. Zira “Ben mü’minim” vb. ifadeler ancak Allah’ın meşieti ile
istisna edilerek (Ben inşaallah mü’minim, şeklinde) söylenebilir. Çünkü
(inşaallah demeden “Ben mü’minim” demek) kişinin nefsisini tezkiye
etmesi ve kendisi hakkında (kamil) imana sahip olduğunu iddia etmesi
anlamına gelir.
Yüce Allah’ın:“Biz Allah’a... iman ettik” buyruğunda Allah’ın Vâcibu’l-Vücud olduğu, bir
ve tek olduğu, kemâl sıfatlarına sahip bulunduğu, her türlü eksiklik ve kusurdan münezzeh
olduğu, bütün ibadetlerin yalnızca kendisine yapılması gerektiği ve bu hakka yalnızca O’nun
sahip olduğu; ibadetin hiçbir bölümüne O’ndan başkasının ortak edilmemesi, hiçbir şekilde
başkasının O’na ortak koşulmaması gerektiği ifade edilmektedir.
“Bize indirilene” buyruğu Kur’ân’ı ve Sünnet’i kapsamaktadır. Çünkü Yüce Allah:“Ve Allah sana Kitab’ı ve Hikmet’i indirdi.”(en-Nisa, 4/113) buyurmaktadır. Bunun da kapsamına Allah’ın Kitab’ının
ve Rasûlü’nün Sünnetinin ihtiva etmiş olduğu Yaratıcının sıfatlarına, rasûllerinin sıfatlarına,
âhiret gününe, geçmiş ve geleceğe dair gaybi bilgilere, yine onların içerdiği Şer’î emir ve
hükümlere, cezaî hükümlere ve diğerlerine iman etmek de dahildir.
“İbrahim’e, İsmail’e, İshak’a, Yakub’a ve torunlarına indirilene…”
Burada, tüm peygamberlere indirilmiş bütün kitaplara iman, genel olarak bütün peygamberlere özel
olarak da –üstünlükleri ve büyük Şeriatleri getirmeleri dolayısıyla- âyet-i kerimede açıkça sözü
edilen peygamberlere iman vurgulanmaktadır. Peygamberlere ve kitaplara imanda göz önünde
bulundurulması gereken husus, genel ve kapsamlı şekilde hepsine iman etmektir. Bundan sonra ise
mufassal olarak (ismen bilinenlere de) öylece iman etmek icap eder.
“Onlardan hiçbirini diğerinden ayırt etmeyiz.” Aksine onların tümüne
iman ederiz. İşte bu müslümanların bir özelliğidir. Bu özellikle onlar belli bir din üzere
olduğunu iddia eden herkesten ayrılırlar. Yahudiler, hıristiyanlar, sabiîler ve diğerleri -her
ne kadar birtakım Peygamber ve kitaplara iman ettiklerini iddia ediyor iseler de- kendi
kitapları ve peygamberleri dışındakileri inkar etmektedirler. Böylelikle peygamberler ve
kitaplar arasında ayrım yaparlar, kimi peygamber ve kitaplara iman ederken, kimilerini inkar
ederler. Onların bu inkar ve yalanlamaları ise tasdikleri ile tezat teşkil etmektedir. Zira
kendisine iman ettiklerini iddia ettikleri peygamber de diğer peygamberleri, özellikle de
Muhammed sallallahu aleyhi ve sellem’i tasdik etmiştir. Bunlar Muhammed sallallahu aleyhi ve
sellem’i yalanladıklarına göre kendi peygamberlerini ve onların verdiği haberleri de yalanlamış
ve kendi peygamberlerini inkâr etmiş olurlar.
Yüce Allah’ın:“ve bütün Peygamberlere Rabb’leri tarafından verilenlere iman ettik”
buyruğunda dünya ve âhiret mutluluğunun ayrılmaz bir parçası olan gerçek lütfun din bağışı
olduğuna açık delil vardır. Zira Yüce Allah bizlere; Peygamberlere verilen büyük mülk,
hükümdarlık, mal ve benzeri şeylere iman etmemizi emretmemiştir. Aksine O bizlere,
peygamberlerine verilen kitap ve şeriatlara iman etmemizi emretmiştir. Yine bu buyrukta
peygamberlerin, Allah’tan aldıklarını tebliğ eden kimseler ve Allah ile insanlar arasında
Allah’ın dininin tebliğ edilmesi hususunda aracı olduklarına ancak “emir namına hiçbir şeye sahip olmadıklarına”
açık delil vardır.
“Rabb’leri tarafından” buyruğunda da Allah’ın kullarının kâmil Rabb’i
olduğuna işaret vardır. İşte bu kemal Rububiyetinin bir tecellisi olarak onlara kitaplar
indirmiş ve peygamberler göndermiştir. O’nun Rububiyeti onları başıboş ve ihmal edilmiş halde
bırakılmamalarını gerektirir.
Peygamberlere verilenler Rabb’lerinden geldiğine göre peygamberler ile peygamberlik iddiasında
bulunanlar arasındaki fark da ortaya çıkmaktadır. Aralarındaki fark ise sırf neye davet
ettiklerinin bilinmesi ile anlaşılabilir. Peygamberler hayırdan başka bir şeye çağırmazlar ve
sadece her türlü kötülüğü yasaklarlar. Onların her birisi diğerini tasdik eder ve onun doğru
olduğuna dair şahitlik eder, aralarında herhangi bir muhalefet veya çelişki olmaz. Çünkü onların
getirdikleri Rabb’lerinden gelmiştir. “Eğer o Allah’tan başkasından gelse idi, elbette içinde birbirini tutmayan birçok şeyler bulurlardı.”(en-Nisa, 4/82) Peygamberlik iddiasında bulunanların durumu ise çok daha
farklıdır. Bu iddiada bulunanların verdikleri haberlerin, emir ve yasakların birbirleri ile
çelişmeleri kaçınılmazdır. Nitekim bu iddiada bulunanların hallerini tetkik eden ve davet
ettikleri şeyi bilen kimseler bunu açıkça anlarlar.
Yüce Allah özel ve genel olarak iman edilecek şeylerin tümünü beyan etmekle birlikte, amelsiz
sözün bir faydası olmadığından “Biz yalnızca O’na teslim olduk.”
buyurmaktadır. Yani biz O’nun azâmetine saygı ile eğilenler, zahir ve batınımızla ibadetine
bağlı kalan kimseleriz. İbadetimizi yalnız O’na halis kılarız. “Halis kılma”; “Ona” anlamındaki “له” kelimesinin
daha önce zikredilmesinden anlaşılmaktadır.
Bu âyet-i kerime oldukça özlü ve kısa olmakla birlikte, tevhidin üç türü olan rububiyet tevhidi,
ulûhiyet tevhidi, isim ve sıfatların tevhidini kapsamakta; bütün peygamberlere ve kitaplara
imana; ismi sayılan peygamberlerin faziletine; kalp, dil ve âzâlar ile tasdike, bütün bu
hususlarda Allah’a ihlâs ile bağlanmaya; doğru söyleyen Peygamberler ile yalancı olup da
Peygamberlik iddiasında bulunanların birbirinden farklı olduklarına, yüce yaratıcının kullarına
neleri nasıl söylemeleri gerektiğini öğretmesine, onun dünya ve âhiret mutluluğuna sıkı sıkıya
bağlı bulunan dini nimetleri onlara ihsan edip rahmetini onlara bağışladığına delâlet
etmektedir. Kitab’ını (gerekli) her şeyin açıklaması, iman eden bir
topluluk için de bir hidâyet ve rahmet kılan Allah, her türlü eksiklikten münezzehtir.
Sabihin ninyo, O mga mananampalataya, sa mga alagad ng bulaang pahayag na ito kabilang sa mga Hudyo at mga Kristiyano: "Sumampalataya kami kay Allāh at sa Qur'ān na pinababa sa amin. Sumampalataya kami sa pinababa kay Abraham at sa mga anak niyang sina Ismael, Isaac, at Jacob. Sumampalataya kami sa pinababa sa mga propeta kabilang sa anak ni Jacob. Sumampalataya kami sa Torah na ibinigay ni Allāh kay Moises at sa Ebanghelyo na ibinigay ni Allāh kay Jesus. Sumampalataya kami sa mga kasulatan na ibinigay ni Allāh sa mga propeta sa kalahatan. Hindi kami nagtatangi sa isa sa kanila para sumampalataya sa ilan at tumangging sumampalataya sa iba, bagkus sumasampalataya kami sa kanila sa kalahatan. Kami ay sa Kanya lamang – kaluwalhatian sa Kanya – mga nagpapaakay na mga nagpapasailalim."
137- Artık eğer onlar da sizin iman ettiğiniz gibi iman ederlerse, muhakkak hidâyet bulurlar.
Şâyet yüz çevirirlerse, mutlaka apaçık bir ayrılığa düşerler. Onlara karşı sana Allah yeter. O
her şeyi işitendir, her şeyi bilendir.
137. Yani ey mü’minler topluluğu! Eğer kitap ehli de sizin iman ettiğiniz gibi bütün
peygamberlere, bütün kitaplara ve bunların kapsamına ilk ve öncelikli olarak giren
peygamberlerin sonuncusu ve en faziletlisi Muhammed sallallahu aleyhi ve sellem’e ve Kur’ân-ı
Kerîm’e iman edip de yalnızca Allah’a teslim olur ve peygamberlerden hiçbirisi arasında ayrım
gözetmeyecek olurlarsa, işte o vakit “muhakkak” Naim Cennetlerine ulaştıran Sırat-ı Müstakim’e doğru “hidâyet bulurlar.”
Yani bu şekilde iman etmedikleri sürece onların hidâyete giden yolu bulmalarına imkân
yoktur. Hiçbir şekilde durum onların:“Yahudi veya hıristiyan olun ki doğru yolu bulasınız”
dedikleri gibi veya hidâyet ve doğru yolun yalnızca izledikleri yola münhasır olduğu şeklindeki
iddiaları gibi değildir.
“Hidâyet” hakkı bilmek ve onunla amel etmektir. Bunun zıddı ise ilimden ve ilmin akabinde amelden sapmaktır. İşte bu onların haktan yan çizip hidayetten yüz çevirmelerinin ardından üzerinde oldukları “ayrılık”tır.
Ayrılık içerisinde bulunan, Allah ve Rasûlü bir tarafta, kendisi ise ayrı bir tarafta olan kimse
demektir. Ayrılık içerisinde olmak Allah ve Rasûlü ile sınır mücadelesine girmeyi, Allah ve
Rasulüne ileri derecede düşmanlığı gerektirir. Bu da Allah Rasûlü’ne eziyet etmek için çalışma
sonucunu doğurur. Bundan dolayı Allah, Rasûlü’ne onlara karşı yeterli geleceği vaadinde
bulunmuştur. Çünkü O, değişik dillerde olan ve türlü türlü ihtiyaçları dile getiren bütün
sesleri “işitendir”. Onların önlerindekini de arkalarındakini de, gizliyi de açığı da zahiri de batını da “bilendir”.
Durum bu olduğuna göre, Allah onların kötülüklerine karşı sana yeter. Nitekim Allah, Rasûlü’ne
vaat ettiğini gerçekleştirmiş ve O’nu onlara üstün ve galip kılmıştır. O kadar ki, onların
kimilerini öldürmüş, kimilerini esir almış, kimilerini sürgüne göndermiş ve alabildiğine
darmadağın etmiştir. İşte bu buyrukta Kur’ân’ın mucizelerinden bir mucize vardır. Zira o, bir
şeyi vukûundan önce haber vermiş ve o, tıpkı haber verdiği şekilde vukûa gelmiştir.
Si les juifs, les chrétiens et d’autres mécréants adhèrent à la même foi que la vôtre, c’est qu’ils ont été guidés dans le droit chemin agréé par Allah, et s’ils ne croient pas, et démentent tous les prophètes ou certains d’entre eux, ils te seront alors opposés et hostiles. Allah se chargera de repousser de toi leur nuisance, te protègera contre leur maléfice et te secourra contre eux. Il est Celui qui entend leurs paroles et Celui qui connaît leurs intentions ainsi que leurs agissements.
Si los judíos, los cristianos y otros no creyentes adhieren a la misma fe que tú, significa que fueron guiados por el camino recto señalado por Al‑lah, y si no creen y niegan a todos los profetas o a alguno de ellos, y te enfrentan y son hostiles, Al‑lah se encargará de alejarte de su acoso, te protegerá contra su maldad y te auxiliará si te atacan. Él es Aquel que escucha sus palabras y conoce sus intenciones y acciones.
If the Jews and the Christians, and other disbelievers, have faith in the same way that you do, then they have been guided to the right way of life which Allah is satisfied with. Yet if they turn away from faith because they reject all the prophets or some of them, then they are in disagreement and are against you. Do not be sad, O Prophet, because Allah will protect you from their harm and evil, and give you victory over them. Allah hears all that they say, and knows all their intentions and actions.
Ako jevreji i kršćani i drugi nevjernici povjeruju kao što vi vjerujete, krenuli su Pravi putem kojim je Allah zadovoljan, a ako se okrenu od vjerovanja tako što će poreći sve vjerovjesnike, ili neke od njih, bit će u međusobnom razdoru. Ti se, o Vjerovjesniče, nemoj žalostiti, Allah će te zaštititi od njihovog uznemiravanja i zla, protiv njih će te pomoći. On čuje ono što oni govore i zna ono što oni namjeravaju i rade.
"Maka jika mereka beriman kepada apa yang kamu telah beriman kepadanya, sungguh mereka telah
mendapat petunjuk; dan jika mereka berpaling, sesungguhnya mereka berada dalam permusuhan (denganmu). Maka Allah akan memelihara kamu dari mereka. Dan Dia-lah Yang
Maha Mendengar lagi Maha Mengeta-hui." (Al-Baqarah: 137).
(137) Maknanya, apabila ahli Kitab beriman seperti ber-imannya kalian
(kaum Mukminin) kepada seluruh Rasul, (termasuk dari mereka seorang Nabi dan yang paling utama yaitu Muhammad)
dan seluruh Kitab (termasuk al-Qur`an), dan mereka berserah diri hanya
kepada Allah semata dan mereka tidak membeda-bedakan salah seorang di antara para Rasul itu, ﴾
فَقَدِ ٱهۡتَدَواْۖ ﴿ "sungguh mereka telah mendapat petunjuk" kepada jalan yang lurus yang menyam-paikan kepada surga yang penuh kenikmatan. Artinya, tidak ada jalan menuju kepada hidayah bagi mereka kecuali dengan keimanan tersebut, dan bukan seperti apa yang mereka sangkakan dalam perkataan mereka, "Jadilah orang Yahudi atau Nasrani, niscaya kamu mendapat petunjuk," mereka mengklaim bahwa petunjuk itu khusus dengan apa yang mereka anut.
Hidayah itu adalah mengetahui kebenaran dan mengamalkan-nya, sedangkan lawannya adalah kesesatan dari ilmu dan kesesatan dari amal perbuatan setelah berilmu, dan itulah penentangan yang pernah terjadi pada mereka ketika mereka berpaling dan meng-ingkari. Orang yang menentang itu adalah orang yang berada di satu pihak sedang Allah dan RasulNya di pihak yang lain, dan konsekuensi dari penentangan itu adalah permusuhan dan pertem-puran yang dahsyat yang mana hal-hal yang harus ada dari hal itu adalah mengerahkan segala apa yang mereka mampu dalam meng-ganggu Rasul ﷺ. Oleh karena itu Allah menjanjikan RasulNya untuk melindunginya dari mereka karena Dia adalah ﴾
ٱلسَّمِيعُ ﴿ "Yang Maha Mendengar" seluruh suara dengan segala macam bahasa dengan berbagai keperluan, ﴾
ٱلۡعَلِيمُ ﴿ "lagi Maha Mengetahui" apa yang ada pada mereka, dan yang di belakang mereka, yang
ghaib maupun yang nyata, yang batin maupun yang lahir. Apabila kon-disinya seperti itu, maka
Allah akan melindungimu dari kejahatan mereka.
Dan sesungguhnya Allah telah menunaikan janjiNya kepada RasulNya, Allah membuat RasulNya
menguasai mereka hingga sebagian mereka terbunuh, sebagian lain ditawan, sebagian yang lain
diusir dan setiap pendepak mendepak mereka dengan kasar. Ayat ini menunjukkan sebuah mukjizat di
antara mukjizat-mukjizat al-Qur`an yaitu mengabarkan suatu hal sebelum terjadi lalu terbukti
terjadi sesuai dengan apa yang dikabarkannya.
Şayet Yahudi, Hristiyan ve diğer kâfirler sizin iman ettiğiniz gibi iman ederlerse, Allah'ın razı olduğu doğru yol üzere ilerlemiş olurlar. Eğer peygamberlerin tamamını ya da bazısını yalanlayarak iman etmekten yüz çevirirlerse onlar ihtilaf ve düşmanlık içindedirler. -Ey Peygamber!- Üzülme, Allah onların eziyetlerine karşı sana yeter. Onların şerrinden seni koruyacak ve onlara karşı sana yardım edecektir. Allah onların sözlerini hakkıyla işiten, niyetlerini ve amellerini hakkıyla bilendir.
The definition of ` Iman ایمان
From the beginning of the Surah Ai-Baqarah upto this place, different verses have been explaining the nature and essence 'Iman ایمان (faith), sometimes succinctly and sometimes in detail. Verse 137 defines 'Iman ایمان in a simple and short phrase which is at the same time so comprehensive that all possible details and explanations are inherent in it. The earlier verses having established that the only religion which is valid at present is Islam, this verse assures the Muslims that the Jews and the Christians can find the guidance only "if they believe just as you believe", or, in other words, "if they believe in what you believe in." The immediate addressees of the phrase "you believe" are the Holy Prophet ﷺ and his blessed Companions. Thus, in doctrinal matters above all, their 'Iman ایمان has been placed before us as a model, and the verse is essentially a divine commandment, laying down the fundamental principle that the only 'Iman ایمان acceptable to Allah is the one which was adopted by the Holy Prophet ﷺ and his blessed Companions, and that any doctrines or beliefs that deviate from it in the least are neither valid nor acceptable to Allah. That is to say, one should believe in Allah and His attributes, in the angels, in the Books of Allah, in the messengers and prophets of Allah and in their teachings exactly in the same manner as the Holy Prophet ﷺ and the blessed Companions did, without adding or subtracting anything on one's own part and without advancing one's own interpretations or distorting the authentic meanings of the doctrines. Nor is one allowed to assign to the angels or the prophets a station higher or lower than the one assigned to them by the word or deed of the Holy Prophet ﷺ . Moreover, one is also required to be sincere and pure in one's faith, for the contrary would amount to hypocrisy (Nifaq نفاق ).
This explanation helps us to see in its true proportions the situation of the heterodox sects among the Muslims - of those who make tall claims as to the genuineness of their 'Iman ایمان ، but do not possess 'Iman ایمان in the full sense of the term. As for that, even the idolators of Arabia used to proclaim the authenticity of their 'Iman ایمان as do the Jews and the Christians even today, and as do even the heretics in every age, but since their faith in Allah, in the prophets and the angels, and in the Day of Judgment etc. did not conform to the 'Iman ایمان of the Holy Prophet ﷺ ، it was not acceptable to Allah and was summarily rejected.
To give a few examples, some of the associators of Arabia used to deny the very existence of angels, while others considered them to be the daughters of God. Some groups among the Jews refused to obey the prophets and were so hostile to them that they came to assassinate a number of them, while other groups among the Jews and the Christians began to revere the prophets so extravagantly as to identify them with God Himself, or to place them on the level of God or to consider them the sons of God. These two attitudes are the two extremes of deviation, and are clearly seen, in the light of this verse, to be only two forms of misguidance.
According to the Shari'ah, it is, of course, obligatory for every Muslim to respect and love the Holy Prophet ﷺ ، and if one lacks in this respect and love, one cannot be said to possess 'Iman ایمان in the true sense of the term; all the same, let it be clearly understood that it is misguidance and association (Shirk شرک ) to make him the equal of Allah with respect to an attribute like knowledge or power. For, according to the Holy Qur'an, the essence of Shirk شرک lies in making someone other than Allah the equal of Allah with respect to a divine attribute, as is indicated by this verse: إِذْ نُسَوِّيكُم بِرَبِّ الْعَالَمِينَ : "And when we used to make you equal of the Lord of the worlds." (26:98) There are some Muslims who consider the Holy Prophet ﷺ to be omniscient and omnipresent like Allah Himself, and, in doing so, congratulate themselves upon showing the respect and love which is required of a Muslim, while they are only disobeying the Holy Prophet ﷺ and going against his teachings. They should learn from this verse that the respect and love for the Holy Prophet ﷺ which Allah demands from a Muslim is only that kind of respect and love which his blessed Companions had for him - neither more nor less than this, for either would be a deviation and a sin.
The terms Zilli and Buruzi are not valid
On the other hand, there are people [ like the group called the Qadianis قادیانی or the Ahmadis احمدی of Lahore ] who have been deying the unambiguous and clear declaration of the Holy Qur'an that Sayyidna Muhammad ﷺ is the last of all the prophets, and (Qadianis قادیانی ) trying to make room for a new prophet. In order to serve this evil purpose, they have out of their own fantasy manufactured exotic forms of prophethood, and given to them equally fanciful names like Buruz (incarnation) or Zill (manifestation). The present verse exposes this fraud as well, for the 'Iman ایمان of the Holy Prophet ﷺ and of his blessed Companions ؓ does not show any trace of a belief in prophets of this genre, and anyone who pretends to such a belief is an avowed heretic.
Similarly, there are people whose minds and hearts are so befogged in modern materialism and the so-called "rationalism" that they find it difficult to accept the idea of the other world and the things that pertain to it, and then try to subject them to crooked interpretations, which they suppose to be an effort to make Islam more acceptable to the modern mind, and hence a great service to Islam. But, insofar as these interpretations transgress the commandment indicated in this verse - that is to say, they do not conform to the 'Iman ایمان of the Holy Prophet ﷺ and of his Companions ؓ ، they are totally false, and must be rejected. It is obligatory for a Muslim to believe without demur in what the Holy Qur'an and the Hadith tell us with regard to the other world and all that pertains to it. For example, it is quite inadmissible to maintain that on the Day of Judgment men will be resurrected only "spiritually" and not bodily, or that the reward and the punishment in the other world will be "spiritual" and not physical, or that the "weighing of the deeds" is only a metaphorical expression. Let us insist once again that all such interpretations are doctrinally false and unacceptable to Allah - as the present verse has established.
Having defined the 'Iman which is acceptable to Allah, Verse 137 also points out that the enemies of Islam may yet remain unconvinced out of sheer obstinacy and malice. Allah asks the Holy Prophet not to worry about them, for Allah will deal with them Himself, and protect His prophet. This promise has been made more explicitly in an other verse: وَاللَّـهُ يَعْصِمُكَ مِنَ النَّاسِ : "And Allah will protect you against these people." (5:67) Subsequent events showed the fulfillment of this promise.
Apabila orang-orang Yahudi, Nasrani, dan orang-orang kafir lainnya beriman seperti imanmu niscaya mereka menemukan petunjuk menuju jalan lurus yang diridai oleh Allah. Apabila mereka berpaling dari iman ini dengan mendustakan para nabi, baik semuanya maupun sebagian saja, sesungguhnya mereka itu sedang berada dalam perselisihan dan permusuhan. Oleh sebab itu, janganlah engkau bersedih hati, wahai Nabi, karena Allah akan melindungimu dari gangguan mereka, menghalangimu dari kejahatan mereka dan menolongmu untuk mengalahkan mereka; karena Dia Maha Mendengar ucapan mereka dan Maha Mengetahui niat dan perbuatan mereka.
Allah said, if they, the disbelievers among the People of the Book and other disbelievers, believe in all of Allah's Books and Messengers and do not differentiate between any of them,
فَقَدِ اهْتَدَواْ
(then they are rightly guided) meaning, they would acquire the truth and be directed to it.
وَإِن تَوَلَّوْاْ
(but if they turn away) from truth to falsehood after proof had been presented to them,
فَإِنَّمَا هُمْ فِى شِقَاقٍ فَسَيَكْفِيكَهُمُ اللَّهُ
(then they are only in opposition. So Allah will suffice you against them) meaning, Allah will aid the believers against them,
وَهُوَ السَّمِيعُ الْعَلِيمُ
(And He is the Hearer, the Knower). Allah said,
صِبْغَةَ اللَّهِ
(The Sibghah of Allah). Ad-Dahhak said that Ibn `Abbas commented, "The religion of Allah." This Tafsir was also reported of Mujahid, Abu Al-`Aliyah, `Ikrimah, Ibrahim, Al-Hasan, Qatadah, Ad-Dahhak, `Abdullah bin Kathir, `Atiyah Al-`Awfi, Ar-Rabi` bin Anas, As-Suddi and other scholars. The Ayah,
فِطْرَةَ اللَّهِ
(Allah's Fitrah (i.e. Allah's Islamic Monotheism)) (30:30) directs Muslims to, "Hold to it."
Nếu những người Do Thái và những người Thiên Chúa giáo cũng như những nhóm người vô đức tin khác có đức tin giống như đức tin của các ngươi - hỡi những người có đức tin - thì họ đã được hướng dẫn đến với chính đạo được Allah hài lòng; nhưng nếu họ quay lưng với đức tin qua việc phủ nhận toàn bộ các vị Nabi hoặc một số vị thì họ mới chính là những kẻ chia rẽ và tạo ra mối thù hằn. Tuy nhiên, Ngươi - Muhammad - chớ buồn lòng bởi một mình Allah thôi là đã đủ giúp Ngươi đương đầu với hành vi gây hại của họ, chỉ một mình Ngài thôi là đã đủ giúp Ngươi giành thắng lợi trước họ bởi lẽ Ngài là Đấng Hằng Nghe những lời nói của họ và biết hết tâm niệm và việc làm của họ.
Kaya kung sumampalataya ang mga Hudyo, ang mga Kristiyano, at ang iba pa sa kanila kabilang sa mga tagatangging sumampalataya ayon sa pananampalatayang tulad ng pananampalataya ninyo, napatnubayan nga sila tungo sa daang tuwid na kinalugdan ni Allāh. Kung umayaw sila sa pananampalataya sa pamamagitan ng pagpapasinungaling sa mga propeta sa kabuuan ng mga ito o ilan sa mga ito, sila lamang ay nasa isang pagsalungat at pangangaway. Huwag kang malungkot, O Propeta, sapagkat tunay na si Allāh ay sasapat sa iyo laban sa pananakit nila, hahadlang sa iyo ng kasamaan nila, at mag-aadya sa iyo laban sa kanila sapagkat Siya ay ang Madinigin sa mga sinasabi nila, ang Maalam sa mga layunin nila at mga ginagawa nila.
Se gli Ebrei, i Nazareni e altri miscredenti credono in ciò a cui avete creduto, saranno sulla Retta Via che compiace Allāh; e se rifiutano la fede e accusano di menzogna i profeti, o alcuni di loro, in verità è per avversione ed odio. Non rattristarti, o Profeta: In verità, Allāh ti assolve dalle loro cattive azioni, ti protegge dal loro male e ti sostiene contro di loro; Lui è Colui che ascolta le loro parole, Colui che è Cosciente delle loro intenzioni e azioni.
Tenetevi saldi alla fede di Allāh, in accordo all'istinto primordiale, sia esteriormente che intimamente; Non vi è religione migliore della religione di Allāh: Essa è concorde all'istinto primordiale, porta benefici ed impedisce i misfatti. E dissero: "Noi adoriamo Allāh solo e non Gli associamo nessuno".
Manatili kayo sa relihiyon ni Allāh, na lumalang sa inyo ayon doon, sa panlabas at sa panloob. Walang pinakamaganda bilang relihiyon kaysa sa relihiyon ni Allāh sapagkat ito ay umaayon sa kalikasan ng pagkalalang, tagaakit ng mga kabutihan, at tagahadlang ng mga katiwalian. Sabihin ninyo: "Kami ay mga tagasamba kay Allāh, tanging sa Kanya; hindi kami nagtatambal kasama sa Kanya ng iba pa sa Kanya."
Restez fidèles à la religion d’Allah qui est la religion conforme à votre saine nature physique et spirituelle. Il n’existe pas de meilleure religion que la religion d’Allah puisque celle-ci se concilie avec votre saine nature, attire les avantages et éloigne les préjudices. Dites aussi: Nous n’adorons qu’Allah Seul et nous ne Lui associons aucun autre être.
"Shibghah Allah. Dan siapakah yang lebih baik shibghahnya daripada Allah? Dan hanya
kepadaNya-lah kami menyembah." (Al-Baqarah: 138).
(138) Maksudnya, peganglah shibghah[15] Allah
yaitu agama-Nya, tegakkanlah dia dengan penegakan sebenar-benarnya dengan segala perbuatan lahir
maupun batin, dan juga akidah-akidahnya pada setiap waktu, hingga hal itu menjadi shibghah dan
sifat di antara sifat-sifat kalian, lalu apabila dia adalah sifat dari sifat-sifat kalian, maka
hal itu mengharuskan kalian untuk tunduk kepada perintah-perintahNya secara pasrah, penuh
kesadaran dan kecin-taan, hingga agama menjadi tabiat kalian seperti sebuah celupan yang
sempurna bagi sebuah pakaian yang jelas menjadi sifat bagi-nya, sehingga tercapailah kebahagiaan
dunia maupun akhirat, karena agama menganjurkan kepada akhlak yang mulia, amalan yang luhur, dan
perkara yang indah.
Oleh karena itu, Allah berfirman sebagai kekaguman yang jelas bagi akal yang sehat, ﴾ وَمَنۡ
أَحۡسَنُ مِنَ ٱللَّهِ صِبۡغَةٗۖ ﴿ "Dan siapakah yang lebih baik shibghahnya daripada Allah?" Maksudnya, tidak ada yang lebih baik shibghahnya dari shibghah Allah. Apabila Anda ingin tahu salah satu contohnya yang menjelaskan kepada Anda tentang per-bedaan shibghah Allah dengan shibghah selainNya, maka analogi-kanlah sesuatu dengan hal yang berkontradiksi dengannya, bagai-manakah Anda melihat seorang hamba yang beriman kepada Tuhannya dengan keimanan yang benar yang mempengaruhi kepasrahan hati dan ketundukan anggota tubuh dengannya, dan dia akan selalu menghiasi dirinya dengan sifat-sifat yang mulia, amalan yang baik, adab yang luhur dan tata krama yang santun, juga menjauhkan dirinya dari sifat-sifat yang jelek, hina dan dina, maka sifatnya adalah kejujuran dalam perkataan dan perbuatan, sabar, ramah tamah, menjaga diri, berani, berbuat baik lewat lisan maupun tindakan, mencintai Allah, takut kepadaNya, khawatir akan pembalasanNya, mengharapNya, hingga dia ikhlas hanya untuk Allah dan berlaku baik kepada hamba-hambaNya, banding-kanlah dengan seorang hamba yang mengingkari Tuhannya, jauh dariNya dan mendekat kepada selainNya dari makhluk-makhluk-Nya.
Dia mempunyai sifat yang buruk seperti kufur, syirik, dusta, khianat, tipu daya, tidak menjaga diri, dan berbuat tidak baik kepada makhluk secara lisan maupun tindakan, maka tidak ada keikhlasan kepada TuhanNya dan tidak juga berbuat baik kepada hamba-hambaNya. Dengan demikian sangatlah jelas perbedaan-nya bagi Anda di antara kedua hamba tersebut, dan mengertilah Anda bahwa tidak ada shibghah yang lebih baik daripada shibghah Allah, dan termasuk makna hal ini adalah tidak ada shibghah yang lebih jelek daripada orang yang tercelup dengan shibghah selain agama Allah.
Dalam FirmanNya, ﴾ وَنَحۡنُ لَهُۥ عَٰبِدُونَ ﴿ "Dan hanya kepadaNya-lah kami menyembah," terkandung sebuah penjelasan akan shibghah tersebut yaitu menunaikan dua dasar; keikhlasan dan mengikuti contoh, karena ibadah itu adalah sebuah kata yang menyeluruh bagi setiap hal yang dicintai oleh Allah dan diridhaiNya, baik perbuatan maupun perkataan lahir maupun batin, dan hal itu tidak bisa ter-jadi, hingga Allah mensyariatkannya melalui lisan RasulNya.
Keikhlasan itu adalah, seorang hamba menghendaki Wajah Allah semata dalam perbuatan-perbuatan tersebut, dan dengan mendahulukan kata yang menjadi obyek, maka maknanya bermak-sud pembatasan. Dan Allah berfirman, ﴾
وَنَحۡنُ لَهُۥ عَٰبِدُونَ ﴿ "Dan hanya kepadaNya-lah kami menyembah." Allah menjelaskan mereka
dengan memakai kata "isim fa'il" atau kata benda pelaku yang menunjuk-kan akan kelanggengan dan
keberlangsungan agar menunjukkan bahwa mereka bersifat seperti itu, dan hal itu telah menjadi
shibghah bagi mereka secara pasti.
Hold tightly to the religion of Allah which is the natural way of life for you, on the inside and outside. There is no better way of life than the path of Allah, which agrees with our nature, benefiting us in every way and protecting us from evil and corruption. Say that you worship Allah alone and do not worship anything apart from Him.
Držite se Allahove vjere na kojoj vas je stvorio, nutrinom i vanjštinom, jer nema bolje vjere od Allahove vjere. Allahova vjera je u skladu sa ljudskom neiskvarenom prirodom, donosi ono što je korisno a odagnava ono što je štetno. Recite: "Mi samo Allaha obožavamo, i ništa Mu ne pridružujemo."
Permanezcan fieles a la religión de Al‑lah que es la religión conforme a su naturaleza física y espiritual innata. No existe mejor religión que la religión de Al‑lah ya que esta concuerda con su naturaleza innata, solo trae beneficios y aleja todo lo perjudicial. Digan también: Adoramos solo a Al‑lah y no a falsos ídolos.
Allah'ın sizi yaratmış olduğu dini üzere zahiri ve batini olarak kalmaya devam edin. Allah'ın dininden başka daha güzel bir din yoktur. O fıtrata uygundur. O din faydalı şeyleri celbeder ve zararlı şeyleri men eder. Deyin ki: Bizler yalnızca Allah'a ibadet eder ve O'nunla beraber başkasını da ortak koşmayız.
138- Allah’ın boyası(na sarılın). Kimin boyası Allah’ınkinden daha güzel
olabilir ki? Biz yalnız O’na ibadet edenleriz.
138. “Allah’ın boyası(na sarılın)” Yani Allah’ın
dini demek olan Allah’ın boyasından ayrılmayın ve bu dinin gereklerini yerine getirin. Zahirî ve
batınî bütün amelleri ile onu uygulayın. Akidesine de sarılın ve bunu sürekli olarak yapın. Tâ
ki bu din sizin boyanız ve ayrılmaz bir niteliğiniz olsun. Bu dine bağlılık sizin bir
niteliğiniz olunca da artık isteyerek, kendi tercihinizle ve seve seve onun emirlerine uyarsınız
ve bu din, sizin için bir elbisenin ayrılmaz bir niteliği olan boya gibi tabiatınız haline
gelir. Bunun sonucunda da siz dünyevi ve uhrevi saadeti elde edersiniz. Çünkü din üstün ahlâki
değerlere, güzel amellere ve yüce işlere teşvik eder. Bundan dolayı üstün akılların şaşkınlığını
dile getiren teaccüp (hayret) ifadesi ile: “Kimin boyası Allah’ınkinden daha güzel olabilir ki?”
diye buyurmaktadır. Bu, “O’nun boyasından daha güzel bir boya olamaz”
demektir.
Allah’ın boyası ile diğer boyalar arasındaki farkı görmek için bir örnek isteyen kimse herhangi
bir şeyi zıddıyla kıyaslasın. Şimdi bir tarafta Rabb’ine sağlam bir iman ile iman etmiş, sonra
bununla birlikte onun etkileri olan kalbî huşu, bedeni azalar ile emirlere bağlılık gibi her tür
güzel nitelik ile bezenmiş, mükemmel ahlâkı elde edip çirkin her bir nitelikten, her bir bayağı
davranış ve kusurdan uzaklaşmış, sözü ve fiiliyle doğru, sabırlı, tahammüllü, iffetli, şecâat
sahibi, söz ve davranışları ile iyilikte bulunan, Allah’ı seven, Allah’tan korkan, O’nun
rahmetini uman, mutlak Mabud’a karşı ihlâslı, o mabudun kullarına da iyiliksever olduğu bir
makama ulaşmış bir kul… Diğer tarafta da Rabb’ini inkar eden, O’nan uzaklaşan ve diğer
yaratılmışlara yönelen, küfür, şirk, yalan, hainlik, düzenbazlık, aldatma, iffetsizlik, söz ve
davranışları ile kötülük gibi sıfatlara sahip olan, Mabud’a karşı ihlâslı, kullarına karşı da
iyiliksever olmayan başka biri… Şimdi bu ikisini birbirine kıyas et! Böyle bir kıyaslamayı
yapacak olursak, ikisi arasındaki büyük farkı açıkça görürüz ve bunun sonucunda Allah’ın
boyasından daha güzel bir boya olmadığını açıkça tespit ederiz. Bu buyruktan Allah’ın dini
dışında boyanılan boyalardan daha çirkini olmadığı da anlaşılmaktadır.
“Biz yalnız O’na ibadet edenleriz.” buyruğu ise bu boyanın mahiyetini
beyan etmektedir ki o da ihlâs ve mutabaat (Peygambere tâbî olmak)
şeklindeki iki esası yerine getirmekten ibarettir. Çünkü “ibadet” Allah’ın sevdiği ve razı olduğu her türlü zahiri ve batin amellerle sözleri kapsar. Bunların ibadet olabilmeleri ise Yüce Allah’ın bunu Rasûlü vasıtası ile meşru kılmış olmasına bağlıdır. İhlâs ise kulun yaptığı bu amellerde yalnızca Allah’ın rızasını gözetmesi demektir. İşte bu buyrukta da (“ona”
anlamındaki) “له” kelimesinin önce gelmesi hasr (yalnız) anlamını vermektedir. Yine Yüce Allah: “Biz yalnız O’na ibadet edenleriz”
buyruğunda onların bu niteliğe sahip olduklarını ve bunun onlar üzerinde adeta ayrılmaz bir boya
haline geldiğini göstermesi için sübut ve istikrar (devamlılık)
anlamlarına delâlet eden ism-i fail ( عابدون : ibadet edenleriz)
kalıbını kullanmıştır.
The Colour of Allah
Verse 138 delineates Islam as the "colouring of Allah", and explains this "colouring" as the unalloyed worship of Allah and total submission to Him. Verse 135 has identified Islam with "the religion of Ibrahim." If we put Verse 135 and 138 together, it becomes clear that essentially Islam - or any authentic religion, for that matter – is the religion of Allah, and that the association of a religion with the name of a prophet can only be symbolised.
Verse 138 presents religion as "colouring" صبغہ (Sibghah). The expression carries within itself several levels of meaning. But the immediate allusion is to a certain ceremony of the Christians. On the seventh day of its birth, they used to bathe an infant in coloured (probably yellow) water, which was supposed to be a substitute for circumcision, and a sufficient guarantee for the external and internal purification of the infant - the fast and indelible "colouring" of Christian faith, so to say. The verse suggests that this colour is wasted away with the water, without leaving a trace outside or inside, nor does this kind of baptism serve the purpose of circumcision and cleanse a man of physical impurity. And the verse declares that the only colouring worth the name is the colouring of a genuine and unabrogated religion - that is, Islam اسلام۔ the only colouring which can guarantee physical and spiritual purification, and the only one which shall remain. Then, the word Sibghah صِبْغَةَ or "colouring" has a deeper meaning too. Just as a certain colour is openly and clearly visible to the beholder, the signs of genuine and pure 'Iman ایمان should shine through the face, the movements, the habits and the behaviour of a Muslim. In this sense, the verse is a commandment, asking Muslims "to dye" themselves in the "colouring of Allah", outwardly and inwardly by offering unalloyed worship to Him alone, by submitting themselves totally to His commandments, and by gladly accepting His will.
Các ngươi hãy bám lấy tôn giáo của Allah, tôn giáo mà Ngài đã ban cho các ngươi thích ứng với quy luật tự nhiên một cách công khai và thầm kín. Quả thật, không có tôn giáo nào tốt hơn tôn giáo của Allah và nó phù hợp với bản chất tự nhiên, tôn giáo hướng thiện và ngăn cản điều xấu. Thế nên, các ngươi hãy nói: chúng tôi là những người thờ phượng một mình Allah, chúng tôi không tổ hợp Ngài với bất kỳ ai (vật gì) khác ngoài Ngài.
Peganglah agama Allah yang Dia ciptakan fitrah kalian menurut agama itu, baik lahir maupun batin. Tidak ada agama yang lebih baik dari agama Allah karena agama Allah itu sesuai dengan fitrah, mengundang maslahat, dan menghalangi mafsadat, dan katakanlah, “Kami hanya menyembah kepada Allah semata. Kami tidak menyekutukan-Nya dengan yang lain.”
These three verses bring to an end the section of the Surah in which certain claims of the Jews and the Christians have been refuted -- for example, their assertion that Sayyidna Ibrahim (علیہ السلام) (Abraham), Sayyidna Ismail (علیہ السلام) (Ishmael), Sayyidna Ishaq (علیہ السلام) (Isaac), Sayyidna Ya` qub (علیہ السلام) (Jacob) and the prophets (علیہم السلام) in his lineage were either Jews or Christians, and the claim that they were the chosen people and would have the exclusive privilege of being sent straight to Paradise which would be denied to Muslims. The earlier verses have established that the religion of all these prophets was Islam, in the general sense of the term, but that the earlier Shari` ahs have now been abrogated, and the title of "Islam" been specially given to the religion of Sayyidna Muhammad ﷺ . Should the Jews and the Christians still continue, in their stubbornness, to deny, Allah asks the Holy Prophet ﷺ and the Muslims to declare in plain and simple words that Allah, being the Lord of All, cannot show any special favour to any particular group of His creatures, and that on the Day of Judgment He will assess the Jews and the Christians as well as the Muslims according to what each has believed in and how each has been behaving - a principle which was accepted by the People of the Book too. The Muslims have also been asked to announce that they on their part recognize no other god but Allah, and have purified their religion of all traces of association (Shirk شرک ) - as against the Jews and the Christians who consider Sayyidna ` Uzayr (علیہ السلام) (Ezra) and Sayyidna ` Isa (علیہ السلام) (Jesus) respectively to be "the Son of God", and whose religions have, moreover, been abrogated. In this respect at least, Muslims have a superiority over them. If the People of the Book should, on account of their affiliation with the earlier prophets, still keep insisting on their own rectitude, the Muslims may ask them a basic question - who knows the truth better, Allah or the People of the Book? Allah has definitely and finally announced the truth in the Last Revelation, and the People of the Book themselves know that the religion of the earlier prophets was Islam. Yet they are trying to conceal the truth, and being unjust, in the gravest sense of the term. Allah knows what they have been doing, and will judge them according to their own deeds, and not according to the deeds of their ancestors. Thus, at the end of this section, Verse 141, which is a repetition of Verse 134, warns them against the consequences of their vanity and pretentiousness, and advises them to take care of themselves rather than relying on ancestral glory.
Verse 139 brings out the essential and peculiar characteristic of the Islamic Ummah اُمَّت۔ it has purified itself of all possible admixture of Shirk شرک (association), and devoted itself, externally and internally, to Allah. The Arabic word in the text is Mukhlisun مُخلصون ، the plural of Mukhlis مخلص which signifies "one who has purified himself', and which is allied to the word Ikhlas اخلاص ، "the act of purifying oneself." According to Said ibn Jubayr, Ikhlas اخلاص consists in worshipping no one but Allah, associating no one with Allah, and doing good deeds only for the sake of obeying Allah, and not for the purpose of winning the admiration of the people. Certain spiritual masters have said that Ikhlas اخلاص is a deed which can be identified neither by men, nor by angels nor by Satan شیطان ، and that it is a "secret" between Allah and His servant.38
38. The word Ikhlas اخلاص is usually rendered into English as "sincerity" and Mukhlis مخلص as "sincere." It is to be doubted whether the word "sincerity" did, at any time and in any Western language, carry the full gamut of the meanings of the Arabic word Ikhlas اخلاص . Anyhow, the sense of the word "sincerity" has, in current usage, become not only perverted but some-times actually inverted. The word used to imply a harmony between external action and inner inclination, along with the tacit assumption that the external action concerned was, if nothing else, at least socially accept-able to some degree. But "sincerity", as employed in our days, suggests a compliance with one's emotions or even with one's instincts. As such, the concept of "sincerity" is being used to justify and authorize fornication, or even murder. It is easy to see that such an idea of "sincerity" is the exact anti-thesis of Ikhlas اخلاص . For, one cannot attain even the lowest degree of Ikhlas اخلاص without forming a clear intention to obey the injunctions of the Shaah as against letting oneself be guided by one's instinctual urges or emotional inclinations while the concept of "sincerity" in vogue requires one to ignore the Shari'ah or even mundane considerations and to do the bidding of one's impulse of the moment, thus reducing man to an automaton at the mercy of his reflexes.
Nor should we forget another serious aspect of the problem. There is another allied notion of "sincerity" which has been disturbing the peace of many pious people even in the past, but which has acquired a devastating intensity in our own days. This notion of "sincerity" demands one to seek fixity and unrelieved continuity in an emotional state, which is, of course, not possible for man as he is constituted. It so happens with some pious people that once they start seeking this kind of "sincerity" in offering their enjoined prayers, they find that they cannot keep up an unbroken concentration of mind, and are so frightened by this lapse that they sometimes give up offering their prayers, believing such worship to be "insincere" and hence invalid. Let us make it clear once for all that the only thing the Shari` ah requires from us is to have the correct intention and attitude when we begin our prayers or perform any other good deed. This alone is the pre-requisite for attaining Ikhlas اخلاص ، which, anyhow, is not a matter of emotions and affective states. In short, Islam requires us to perfect the quality of Ikhlas اخلاص as defined by the Shari'ah, and not to seek "sincerity" in the Western sense of the term, ancient or modern. For an elaborate treatment of the subject, see Tarbiyyah al-Salik تربیہ السالک by Maulana Ashraf ` Ali Thanavi (رح) .
Sabihin mo, O Propeta: "Nakikipagtalo ba kayo sa amin, O mga May Kasulatan, hinggil sa kung kayo ay higit na malapit kay Allāh at sa relihiyon Niya kaysa sa amin dahil ang relihiyon ninyo ay higit na matanda at ang kasulatan ninyo ay higit na nauna ngunit tunay na iyon ay hindi magpapakinabang sa inyo? Si Allāh ay ang Panginoon natin sa kalahatan; hindi kayo natatangi roon. Ukol sa amin ang mga gawa namin, na hindi kayo pananagutin tungkol sa mga iyon; at ukol sa inyo ang mga gawa ninyo, na hindi kami pananagutin tungkol sa mga iyon. Bawat isa ay gagantihan sa gawa niya. Kami ay mga nagpapakawagas para kay Allāh sa pagsamba at pagtalima; hindi kami nagtatambal sa Kanya ng anuman."
-Ey Peygamber!- De ki: -Ey Ehlikitap!- Dininiz daha önce geldiği ve size verilen kitap daha evvel indirildiğinden dolayı sizler Allah'a ve dinine daha layık olduğunuzu mu bizimle tartışıp duruyorsunuz? Bu size fayda vermez. Oysa ki Allah, hepimizin Rabbidir. Size özel değildir. Bizim yaptıklarımız bizimdir, ondan sorumlu tutulmazsınız. Sizin yaptıklarınız da sizindir. Biz de ondan sorumlu tutulmayız. Herkes kendi amelinden hesaba çekilecektir. Biz ibadeti ve itaati yalnızca Allah'a has kılanlarız, O'na hiçbir şeyi ortak koşmayız.
"Katakanlah, 'Apakah kamu memperdebatkan dengan kami tentang Allah, padahal Dia adalah Tuhan
kami dan Tuhan kamu, bagi kami amalan kami, dan bagi kamu amalan kamu dan hanya kepadaNya kami
mengikhlaskan hati'." (Al-Baqarah: 139).
(139) Kata اَلْمَحَاجَّةُ bermakna perdebatan antara dua orang atau
lebih dalam masalah-masalah khilafiyah hingga setiap pihak dari kedua belah pihak mengusahakan
untuk menguatkan argumen-argumen mereka dan menjatuhkan argumen-argumen lawannya, setiap pihak
dari mereka berusaha untuk menegakkan argumen dalam hal tersebut. Yang diharapkan dalam
perdebatan itu adalah seharusnya berjalan dengan cara yang paling baik, dengan jalan yang paling
dekat untuk mengembalikan seseorang yang tersesat kepada kebenaran, dan menegakkan hujjah atas
orang-orang yang keras kepala, menjelaskan kebenaran dan menerangkan kebatilan. Jika keluar dari
prinsip-prinsip di atas, maka perdebatan itu men-jadi sebuah perdebatan kusir dan pertengkaran
mulut yang tidak ada gunanya, dan dapat menimbulkan keburukan. Para ahli Kitab mengaku bahwa
mereka adalah yang paling berhak kepada Allah daripada kaum Muslimin. Ini hanyalah sebatas
pengakuan yang butuh dalil dan keterangan yang kuat.
Apabila Tuhan bagi semuanya hanya satu dan bukan Tuhan kalian saja, dan setiap dari kita dan
kalian memiliki amal perbuatan, hingga kalian[16] dan kami sama
sederajat dalam hal itu, dengan demikian hal itu tidaklah mengharuskan adanya salah satu dari
kedua kelompok itu lebih berhak kepada Allah dari lainnya, karena pembedaan dengan adanya
keikutsertaan dalam suatu hal tanpa ada perbedaan yang mempengaruhi adalah sebuah pengakuan yang
kosong dan batil, dan memisahkan antara kedua hal yang semisal adalah suatu kecongkakan yang
jelas sekali. Hanya saja dapat terjadi pengutamaan yang didasarkan dengan keikhlasan dalam
amalan-amalan shalih hanya untuk Allah semata. Dan kon-disi yang seperti itu hanyalah sifat kaum
Mukminin saja, maka pas-tilah bahwa merekalah yang paling berhak kepada Allah daripada
selainnya, karena keikhlasan adalah jalan menuju keselamatan.
Inilah perbedaan antara wali-wali ar-Rahman dan wali-wali setan dalam sifat-sifat yang hakiki
yang diterima oleh orang-orang yang berakal dan tidak diperdebatkan kecuali oleh orang yang
sombong dan bodoh. Ayat ini menunjukkan sebuah bimbingan yang baik dalam perdebatan, dan
bahwasanya segala perkara itu harus berdasar atas asas penggabungan antara hal-hal yang
semi-sal, dan pemisahan antara hal-hal yang berbeda.
Di', o Profeta: "Discutete con la gente del Libro sul fatto che siano più assidui nella religione di Allāh rispetto a voi, poiché la loro fede è più antica ed i loro Libri sono giunti in precedenza? Se questi motivi non sono validi, in quel caso Allāh è nostro e vostro Dio, non è riservato a voi. A noi spettano le nostre azioni, e voi non sarete interrogati su di esse; e a voi spettano le vostre azioni, e noi non saremo interrogati su di esse. Ognuno otterrà la ricompensa delle proprie azioni, e noi siamo sinceri nei confronti di Allāh tramite il culto e l'obbedienza e non Gli associamo a Lui nessuno.
If the People of the Scripture argue with you, saying they have more right to Allah and His religion than you do because their way of life is older and their scriptures came before yours, then it will not benefit them. Allah is the Lord of everyone, and He is not for them alone. Tell them, O Prophet, that you have your actions which they will not be asked about; and they have their actions which you will not be asked about. Everyone will be rewarded according to what they have done. Tell them that you are sincere to Allah in your worship and in doing as He instructs you, and that you do not worship anything apart from Him.
Allah directed His Prophet to pre-empt the arguments with the idolators:
قُلْ أَتُحَآجُّونَنَا فِى اللَّهِ
(Say (O Muhammad to the Jews and Christians), "Dispute you with us about Allah) meaning, "Do you dispute with us regarding the Oneness of Allah, obedience and submission to Him and in avoiding His prohibitions,
وَهُوَ رَبُّنَا وَرَبُّكُمْ
(while He is our Lord and your Lord) meaning, He has full control over us and you, and deserves the worship alone without partners.
وَلَنَآ أَعْمَـلُنَا وَلَكُمْ أَعْمَـلُكُمْ
(And we are to be rewarded for our deeds and you for your deeds.) meaning, we disown you and what you worship, just as you disown us. Allah said in another Ayah,
وَإِن كَذَّبُوكَ فَقُل لِّى عَمَلِى وَلَكُمْ عَمَلُكُمْ أَنتُمْ بَرِيئُونَ مِمَّآ أَعْمَلُ وَأَنَاْ بَرِىءٌ مِّمَّا تَعْمَلُونَ
(And if they belie you, say: "For me are my deeds and for you are your deeds! You are innocent of what I do, and I am innocent of what you do!") (10:41), and,
فَإنْ حَآجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِىَ للَّهِ وَمَنِ اتَّبَعَنِ
(So if they dispute with you (Muhammad ) say: "I have submitted myself to Allah (in Islam), and (so have) those who follow me") (3:20). Allah said about Ibrahim,
وَحَآجَّهُ قَوْمُهُ قَالَ أَتُحَاجُّونِّى فِى اللَّهِ
(His people disputed with him. He said: "Do you dispute with me concerning Allah") (6:80), and,
أَلَمْ تَرَ إِلَى الَّذِى حَآجَّ إِبْرَهِيمَ فِى رِبِّهِ
(Have you not looked at him who disputed with Ibrahim about his Lord (Allah)) (2:258). He said in this honorable Ayah,
وَلَنَآ أَعْمَـلُنَا وَلَكُمْ أَعْمَـلُكُمْ وَنَحْنُ لَهُ مُخْلِصُونَ
(And we are to be rewarded for our deeds and you for your deeds. And we are sincere to Him.) meaning, "We disown you just as you disown us,"
وَنَحْنُ لَهُ مُخْلِصُونَ
(And we are sincere to Him), in worship and submission.
Allah then criticized them in the claim that Ibrahim, the Prophets who came after him and the Asbat were following their religion, whether Judaism or Christianity. Allah said,
قُلْ ءَأَنتُمْ أَعْلَمُ أَمِ اللَّهُ
(Say, "Do you know better or does Allah") meaning, Allah has the best knowledge and He stated that they were neither Jews, nor Christians. Similarly, Allah said in the Ayah,
مَا كَانَ إِبْرَهِيمُ يَهُودِيًّا وَلاَ نَصْرَانِيًّا وَلَكِن كَانَ حَنِيفًا مُّسْلِمًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ
(Ibrahim was neither a Jew nor a Christian, but he was a true Muslim Hanifa (to worship none but Allah alone) and he was not of Al-Mushrikin) (3:67) and the following Ayat. Allah also said,
وَمَنْ أَظْلَمُ مِمَّنْ كَتَمَ شَهَـدَةً عِندَهُ مِنَ اللَّهِ
And who is more unjust than he who conceals the testimony he has from Allah؟ )2:140(. Al-Hasan Al-Basri said, They used to recite the Book of Allah He sent to them that stated that the true religion is Islam and that Muhammad is the Messenger of Allah ﷺ. Their Book also stated that Ibrahim, Ismail, Ishaq, Yaqub and the tribes were neither Jews, nor Christians. They testified to these facts, yet hid them from the people. Allah s statement,
وَمَا اللَّهُ بِغَـفِلٍ عَمَّا تَعْمَلُونَ
(And Allah is not unaware of what you do), is a threat and a warning that His knowledge encompasses every one's deeds, and He shall award each accordingly. Allah then said,
تِلْكَ أُمَّةٌ قَدْ خَلَتْ
(That was a nation who has passed away.) meaning, existed before you,
لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُم
(They shall receive the reward of what they earned, and you of what you earn.) meaning, they bear their deeds while you bear yours,
وَلاَ تُسْـَلُونَ عَمَّا كَانُوا يَعْمَلُونَ
(And you will not be asked of what they used to do) meaning, the fact that you are their relatives will not suffice, unless you imitate their good deeds. Further, do not be deceived by the fact that you are their descendants, unless you imitate them in obeying Allah's orders and following His Messengers who were sent as warners and bearers of good news. Indeed, whoever disbelieves in even one Prophet, will have disbelieved in all the Messengers, especially if one disbelieves in the master and Final Messenger from Allah, the Lord of the worlds, to all mankind and the Jinns. May Allah's peace and blessings be on Muhammad ﷺ and the rest of Allah's Prophets.
139- De ki:“Bizimle Allah hakkında mı çekişiyorsunuz? Hâlbuki O, bizim de Rabb’imiz, sizin de Rabb’inizdir. Bizim amellerimiz bize, sizin amelleriniz de sizedir. Biz yalnızca O’na ihlâsla bağlananlarız.”
139. “De ki: “Bizimle Allah hakkında mı çekişiyorsunuz?”(Çekişme ve karşılıklı delil getirme anlamındaki) “المحاجة”, ihtilaflı
meseleler hakkında iki ve daha fazla kişi arasındaki tartışma demektir. Bu tartışmada
hasımlardan her biri kendi görüşünü haklı çıkarmayı, hasmının görüşünü ise çürütmeyi ister. O
bakımdan her bir kişi kendi görüşüne delil getirmeye gayret eder. Tartışmada beklenen, en güzel
yolla yürütülmesi, yanlış yolda olan kimseyi doğruya, hakka çevirecek en kısa yoldan yapılması
ve inat eden kimseye karşı delil getirip hakkı açıklığa kavuşturarak batılın ne olduğunun beyan
edilmesidir. Eğer tartışma bu özelliklerin dışına çıkacak olursa, artık bu boşu boşuna bir
inatlaşma ve faydasız bir cedelleşme olur. Bu da birçok kötülüklerin ortaya çıkmasına sebep
olur.
İşte ehli kitap da Allah’a müslümanlardan daha çok yakın olduklarını iddia ediyorlardı. Bu ise
belge ve delil ile ispatlanması gereken kuru bir iddiadan ibaretti. Zira herkesin Rabb’i bir ve
tek olduğuna, bizden başka Rabb’iniz olmadığına, bizim amelimizin bize, sizin ameliniz de size
olduğuna göre, bu konuda bizler ile sizler arasında hiçbir fark yoktur. Bu da her iki kesimden
herhangi birisinin başkasına göre Allah’a daha çok yakın olmasını gerektirmez. Çünkü belli bir
konuda ortak olunmasına rağmen ve ortada herhangi bir fark söz konusu da değilken ayrıma gitme
iddiası batıl bir iddiadır. Birbirine benzer şeyleri, birbirinden ayrı mütâlâa etmektir, apaçık
bir inatlaşmadır ve hakka karşı kibirlenmedir. Üstünlük ancak ve ancak salih amellerin yalnızca
Allah için ihlâsla yapılmasındadır. Bu ise yalnızca mü’minlerin sahip oldukları bir niteliktir.
O halde mü’minlerin diğerlerine göre Allah’a daha yakın oldukları ortaya çıkmaktadır. Çünkü
ihlâs, halâsın (kurtuluşun) yoludur.
İşte Rahman olan Allah’ın gerçek dostları ile şeytanın dostları arasındaki fark budur. Üstünlük,
akıl sahiplerinin kabul ettiği ve son derece cahil ve hakka karşı inatla kibirlenenden
başkasının tartışma konusu etmediği gerçek niteliklerle söz konusu olur. Bu âyet-i kerimede tartışma yöntemi de çok incelikli bir şekilde gösterilmekte ve şu esas ifade edilmektedir:
Benzer şeyler ortak hükümlere sahiptir, farklı şeylerin hükümleri de farklıdır.
Dis, ô Prophète: Ô Gens du Livre, prétendez-vous mieux connaitre Allah que nous, et que Sa religion est la vôtre et non la nôtre pour la simple raison que votre religion est plus ancienne et que votre Livre a été révélé bien avant ? Cette ancienneté ne vous avantage pas… Allah est notre Seigneur à tous et Il ne vous est pas réservé. Nous avons nos œuvres sur lesquelles vous ne serez pas questionnés et vous avez vos œuvres sur lesquelles nous ne serons pas questionnés. Chacun sera rétribué en fonction des œuvres qu’il a accomplies et nous vouons à Allah une adoration et une obéissance exclusives en ne Lui associant rien.
Hỡi Nabi Muhammad! Ngươi hãy nói với bọn chúng - dân Kinh Sách: chẳng lẽ các người lại tranh luận vợi chúng tôi rằng các người ở nơi Allah tốt hơn chúng tôi bởi vì tôn giáo của các người cổ xưa hơn và Kinh sách của các người được ban xuống trước, quả thật điều đó không mang lại ích lợi gì cho các người ở nơi Allah, quả thật Allah là Thượng Đế của toàn bộ chứ không phải là Thượng Đế của riêng nhóm người nào đó. Và chúng tôi sẽ bị chất vất về việc làm của chúng tôi còn các người sẽ bị chất vất về việc làm của các người, mỗi người đều sẽ có được kết quả tương thích với việc làm của y; và chúng tôi một lòng tôn thờ và tuân phục một mình Allah, chúng tôi không tổ hợp với Ngài bất cứ điều gì.
Katakanlah -wahai Nabi-, “Apakah kalian -wahai Ahli Kitab- mendebat kami bahwa kalian lebih dekat dengan Allah dan agama-Nya daripada kami karena agama kalian lebih dahulu dan kitab suci kalian lebih awal? Sesungguhnya hal itu tidak ada gunanya bagi kalian karena Allah adalah Tuhan kita semua, bukan Tuhan kalian saja. Bagi kami amal perbuatan kami dan kalian tidak akan ditanya tentangnya, serta bagi kalian amal perbuatan kalian dan kami tidak akan ditanya tentangnya. Masing-masing akan diberi balasan yang setimpal dengan amal perbuatannya. Kami ikhlas karena Allah dalam beribadah dan menjalankan ketaatan, kami tidak menyekutukan-Nya dengan sesuatu.
Di, Profeta: Gente del Libro, ¿pretenden ustedes conocer a Al‑lah mejor que nosotros, y que Su religión es la de ustedes y no la nuestra, por la simple razón de que su religión es más antigua y que su Libro fue revelado antes? Tal antigüedad no les da ninguna ventaja. Al‑lah es el Señor de todos nosotros y no solo de ustedes. Nosotros tenemos nuestras obras, por las cuales ustedes no serán cuestionados, y ustedes tienen las suyas, por las cuales no se nos cuestionará a nosotros. Cada cual será retribuido según las obras que ha realizado y nosotros profesamos adoración y obediencia exclusiva a Al‑lah, y no adoramos falsos ídolos.
Reci, o Vjerovjesniče: "Zar se sa nama raspravljate, o sljedbenici Knjige, i tvrdite da ste vi preči da budete na Allahovoj vjeri od nas, jer je vaša vjera starija, i jer je vaša knjiga objavljena prije naše? To vam ništa koristiti neće, Allah je Gospodar svih nas, i nije samo vas odabrao mimo ostalih. Nama pripadaju naša djela, i vi nećete o njima biti pitani, a vama pripadaju vaša djela, i mi o njima nećemo biti pitani. Svako će biti nagrađen i kažnjen shodno svojim djelima, a mi samo Allaha obožavamo i samo se Njemu pokoravano i ništa Mu ne pridružujemo."
Hỡi dân Kinh Sách! Chẳng lẽ các ngươi cho rằng Ibrahim, Isma-'il, Is-haq, Y'aqub và các vị Nabi thuộc con cháu của Y'aqub đều là đạo Do Thái hay Thiên Chúa? Ngươi - Muhammad hãy đáp lại lời của chúng: há các người biết hơn Allah chăng? Bởi quả thật họ đã khẳng định rằng đều thuộc môn phái của họ thực ra điều là giả dối,bởi vì sự phục sinh họ và cái chết của họ trước lúc ban xuống kinh Tawrah (cho Musa) và Kinh Injil (cho Ysa). Do đó tất cả đều là lời nói dối và bịa đặt cho Allah và các vị Thiên Sứ của Ngài. Họ đã che giấu sự thật được ban xuống cho họ, và không ai sai quấy hơn kẻ che giấu sự thật từ nơi Allah đã được ban xuống. Và Allah không phải không hay biết về những gì các ngươi đã làm, chắc chắn rồi đây Ngài sẽ thưởng phạt một cách thỏa đáng.
"Ataukah kamu (hai orang-orang Yahudi dan Nasrani) me-ngatakan bahwa
Ibrahim, Isma'il, Ishaq, Ya'qub dan anak cucunya, adalah penganut agama Yahudi atau Nasrani?
Katakanlah, 'Apa-kah kamu lebih mengetahui ataukah Allah, dan siapakah yang lebih zhalim
daripada orang yang menyembunyikan syahadah dari Allah yang ada padanya?' Dan Allah sekali-kali
tiada lengah dari apa yang kamu kerjakan." (Al-Baqarah: 140).
(140) Ini juga merupakan klaim lain dari mereka dan se-buah perdebatan
mengenai Rasul-rasul Allah. Mereka mengklaim bahwa mereka lebih berhak kepada para Rasul yang
disebutkan daripada kaum Muslimin, lalu Allah membantah mereka dengan FirmanNya, ﴾ ءَأَنتُمۡ
أَعۡلَمُ أَمِ ٱللَّهُۗ ﴿ "Apakah kamu lebih mengetahui ataukah Allah?" Allah juga berfirman,
﴾ مَا كَانَ إِبۡرَٰهِيمُ يَهُودِيّٗا وَلَا نَصۡرَانِيّٗا وَلَٰكِن كَانَ حَنِيفٗا مُّسۡلِمٗا وَمَا كَانَ مِنَ
ٱلۡمُشۡرِكِينَ 67 ﴿
"Ibrahim bukan seorang Yahudi dan bukan (pula) seorang Nasrani, akan tetapi dia adalah seorang yang lurus lagi berserah diri (kepada Allah) dan sekali-kali bukanlah dia termasuk golongan orang-orang musyrik." (Ali Imran: 67).
Mereka berkata bahwasanya Nabi Ibrahim itu Yahudi atau Nasrani, kemungkinan merekalah yang benar dan mengetahui ataukah Allah-lah yang benar dan mengetahui hal tersebut? Maka salah satu dari kemungkinan itulah yang benar dan pasti ada. Gambaran jawabannya seakan-akan kurang jelas, padahal sangat jelas dan nampak sekali, hingga karena kejelasannya itu tidaklah akan didebat lagi bila dikatakan bahwa Allah-lah yang lebih tahu dan lebih benar, dan semacam itu karena sangat jelas sekali bagi setiap orang. Hal ini seperti kita mengatakan; apakah malam lebih terang ataukah siang? Api lebih panas ataukah air? Kesyirikan lebih baik ataukah tauhid? Dan semacamnya. Hal seperti ini dapat diketahui oleh orang yang paling kerdil akalnya sekalipun, bahkan mereka sendiri pun mengetahui hal ini dan mengetahui bahwa Nabi Ibrahim dan para nabi lainnya bukanlah Yahudi dan bukan pula Nasrani, mereka menyembunyikan pengetahuan dan kesak-sian mereka, oleh karena itu kezhaliman mereka itu adalah kezha-liman yang paling besar. Karena itu Allah berfirman,﴾
وَمَنۡ أَظۡلَمُ مِمَّن كَتَمَ شَهَٰدَةً عِندَهُۥ مِنَ ٱللَّهِۗ ﴿ "Dan siapakah yang lebih zhalim daripada orang yang menyembunyikan syahadah dari Allah yang ada padanya?" Mak-sudnya, kesaksian mereka yang merupakan titipan dari Allah تعالى dan bukan dari makhluk sehingga memerlukan adanya perhatian yang besar dengan menegakkannya, namun mereka menyembu-nyikannya dan menampakkan yang sebaliknya. Mereka menyatu-kan antara menyembunyikan kebenaran dan tidak mengucapkan-nya dengan menampakkan kebatilan dan berdakwah kepadanya. Tidakkah tindakan mereka ini adalah sebesar-besarnya kezhaliman? Memang benar, dan Allah akan menghukum mereka karena hal itu dengan seberat-beratnya siksaan. Oleh karena itu Allah berfirman, ﴾
وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ ﴿ "Dan Allah sekali-kali tiada lengah dari apa yang
kamu kerjakan." Allah menghitung perbuatan-perbuatan mereka dan menyimpannya serta menyiapkan
balasannya bagi mereka, maka seburuk-buruk balasan adalah balasan mereka, dan neraka itu
sangatlah buruk, yang menjadi tempat kembali orang-orang yang zhalim.
Beginilah metode al-Qur`an dalam menyebutkan Ilmu dan Kuasa Allah setelah ayat-ayat yang
mengandung perbuatan-per-buatan yang akan diberikan ganjaran. Hal itu berarti sebuah janji dan
ancaman, harapan dan kekhawatiran, demikian juga penye-butan nama-nama Allah setelah ketetapan
hukum bahwa perkara agama dan balasan adalah sebuah akibat di antara akibat-akibatnya, dan
motif-motif pendorongnya yang menuntut suatu pembalasan.
Dites-vous, ô Gens du Livre, qu’Abraham, Ismaël, Isaac, Jacob et les prophètes issus de la descendance de Jacob pratiquaient le judaïsme ou le christianisme ? Ô Prophète, réponds-leur en disant: En savez-vous plus qu’Allah? S’ils prétendent que ces prophètes pratiquaient leur religion alors ils mentent car ils ont été envoyés et sont morts bien avant que la Torah et l’Evangile ne soient révélés. On sait donc que ce qu’ils avancent sont des mensonges sur Allah et Ses messagers et qu’ils taisent la vérité qui leur a été révélée. Or personne n’est plus injuste que celui qui tait un témoignage authentique révélé par Allah, comme le firent les Gens du Livre. Allah n’est pas inattentif à vos œuvres et Il vous rétribuera en fonction de leur nature.
140- Yoksa siz “İbrahim, İsmail, İshak, Yakub ve oğulları da yahudi veya hıristiyan idi”
mi diyorsunuz? De ki: “Siz mi daha iyi biliyorsunuz yoksa Allah mı?”
Yanındaki Allah’tan gelen şahitliği gizleyenden daha zalim kim olabilir? Allah yaptıklarınızdan
gafil değildir.
140. “Yoksa siz “İbrahim, İsmail, İshak, Yakub ve oğulları da yahudi veya hıristiyan idi”
mi diyorsunuz?” İşte bu onların bir diğer iddiaları ve Allah’ın peygamberleri hakkında ortaya
attıkları başka bir tartışmadır. Sözü geçen bu peygamberlere müslümanlardan daha yakın
olduklarını iddia etmişlerdi. Allah da onların bu iddialarını:“Siz mi daha iyi biliyorsunuz yoksa Allah mı?” diyerek reddetmektedir.
Yüce Allah (bir başka yerde de): “İbrahim bir yahudi değildi, bir hıristiyan da değildi. O hanif bir müslümandı, müşriklerden de değildi.”(Ali İmran, 3/67) buyurmaktadır. Onlar ise; “Hayır, İbrahim yahudi veya hıristiyan idi”
derler. Bu durumda ya doğru söyleyen ve bilenler onlardır yahut da bunu bilen ve doğru söyleyen
Allah’tır. Bunlardan birisi kaçınılmaz olarak geçerlidir.
Bu sorunun cevabı ise müphem bırakılmıştır. Ancak gâyet açık ve nettir. Hatta meselenin apaçık
ortada olmasından ötürü, “Elbette Allah daha iyi bilir, daha doğru söyler” gibi bir şey söylemeye
gerek bile yoktur. Çünkü durum herkes için açıkça ortadadır. Zira bu, tıpkı “Gece mi daha aydınlıktır, gündüz mü? Ateş mi daha sıcaktır, yoksa su mu? Şirk mi daha güzeldir, yoksa tevhid mi?”
sorularının cevabı gibidir. Bu gibi soruların cevabını ise azıcık aklı olan herkes bilir. Hatta
kendileri de bunu çok iyi bilirler. İbrahim’in de, diğer peygamberlerin de yahudi veya
hıristiyan olmadığını çok iyi bilmektedirler. Ne var ki onlar bu bilgiyi ve tanıklığı
gizlediler. Bundan dolayı zulümleri en büyük zulümdür. Ve işte bundan dolayı Yüce Allah:“Yanındaki Allah’tan gelen şahitliği gizleyenden daha zalim kim olabilir?”
diye buyurmaktadır. Yani bu, insanlar tarafından değil Allah tarafından kendilerine tevdi
edilmiş bir şahitliktir. Öyleyse bu şahitliğin yerine getirilmesi için gereken ihtimamı
göstermeliydiler. Onlar ise bu şahitliği gizlediler ve onun tam zıddını açığa vurdular.
Böylelikle hakkı gizlemek ve hakkı söylememek ile bâtılı açıklamak ve bâtıla davet etmek gibi
iki büyük cürümü birlikte işlediler. Bu en büyük zulüm değil midir? Allah’a andolsun ki öyledir
ve Allah bundan dolayı onları en ağır şekilde cezalandıracaktır. İşte bu sebepten Allah şöyle buyurmaktadır:“Allah yaptıklarınızdan gafil değildir.” Bilakis Allah onların
amellerini tek tek saymış, tespit etmiştir. Bu amellerin cezasını da saklamıştır. Görecekleri
ceza ne kötüdür! Zalimlerin barınağı olan Cehennem ateşi ne kötüdür!
Yüce Allah’ın cezalandıracağı amelleri ihtiva eden âyetlerin akabinde ilim ve kudretini söz
konusu etmesi konusunda Kur’ân’ın izlediği yol işte budur. Bu, vaat ve tehdit, teşvik ve
korkutma ifade eder. Aynı şekilde hükümlerin akabinde Allah’ın güzel isimlerinin anılması, dini
ya da cezai emirlerin bu güzel isimlerin sonuçlarından ve gereklerinden olduğunu, bu isimlerinin
bunu gerektirdiğini ifade eder. Daha sonra Yüce Allah şöyle buyurmaktadır:
Oppure dite, o Gente del Libro: "In verità, Ibrāhīm , Ismā'īl , Is-ħāǭ , Ya'ǭub e i Profeti, e così i profeti tra i figli di Ya'ǭub erano un popolo ebreo o nazareno" Di', o Profeta, in loro risposta: "Siete voi i più sapienti oppure Allāh?!" Se affermavano di essere stati loro seguaci, mentivano, poiché la loro venuta e la loro morte avvenne prima della discesa della Torāh e del Vangelo. Ed è risaputo che ciò che dicono sono menzogne sul conto di Allāh e i Suoi messaggeri; e, in verità, hanno nascosto la verità che è giunta loro, e nessuno è più ingiusto di colui che possiede una vera testimonianza da parte di Allāh, come ciò che compie la gente del Libro, ed Allāh non è ignaro delle loro azioni e li ricompenserà per ciò.
¿Dicen ustedes, Gente del Libro, que Abraham, Ismael, Isaac, Jacob y los profetas descendientes de Jacob practicaban el judaísmo o el cristianismo? Profeta, diles: ¿Saben ustedes más que Al‑lah? Si ellos pretenden que estos profetas practicaban su religión, entonces mienten ya que fueron enviados y murieron mucho antes de que la Torá y el Evangelio fueran revelados. Sabemos entonces que lo que expresan son mentiras respecto de Al‑lah y Sus mensajeros, y que callan la verdad que les fue revelada. Sin embargo, no hay nadie más injusto que aquel que calla un testimonio auténtico revelado por Al‑lah, como lo hizo la Gente del Libro. Al‑lah no ignora sus obras y los retribuirá según su naturaleza.
Or do you say, O People of the Scripture, that Abraham, Ishmael, Isaac, Jacob and the prophets from Jacob’s descendants were on the path of the Jews or Christians? Ask, O Prophet, in reply to them, whether they are more knowledgeable or is Allah. If they claim that they were Jews or Christians, then what they say is false, because they were sent and died before the Torah and the Gospel were revealed. This shows that what they say is a lie against Allah and His Prophet, and that they hid the truth of what was revealed to them. No one does greater wrong than someone who hides firm evidence that they have from Allah, as some of the People of the Scripture did. Allah is not unaware of what you do, and you will be rewarded accordingly.
-Ey Ehlikitap!- Yoksa siz, İbrahim’in, İsmail’in, İshak’ın, Yakup’un ve Yakup'un soyundan gelen peygamberlerin, Yahudi yahut Hristiyan dininden olduklarını mı söylüyorsunuz? -Ey Peygamber!- Onlara cevap olarak de ki: Siz mi daha iyi bilirsiniz, yoksa Allah mı? Eğer onlar kendi dinlerinden olduğunu iddia ediyorlarsa yalan söylüyorlar. Çünkü onların gönderilmesi ve vefatları Tevrat ve İncil'in indirilmesinden önce idi! Böylece onların söyledikleri sözlerin Allah ve resulleri hakkında yalan oldukları ve kendilerine indirilen hakkı gizledikleri anlaşılmıştır. Kitap ehlinin yaptıkları gibi Allah tarafından bilmiş oldukları şahitliği gizleyenden daha zalim kimse yoktur. Allah yaptıklarınızdan gafil değildir. Bunun karşılığını size verecektir.
Ataukah kalian -wahai ahli kitab- mengatakan bahwa Ibrahim, Ismail, Ishak, Yakub, dan nabi-nabi dari keturunan Yakub dahulu menganut agama Yahudi atau Nasrani? Katakanlah -wahai Nabi- untuk menjawab ucapan mereka, “Apakah kalian lebih tahu dari Allah?” Jika mereka mengklaim bahwa para nabi tersebut menganut agama mereka, berarti mereka telah berdusta karena kelahiran dan kematian para nabi tersebut sebelum turunnya Taurat dan Injil. Dengan demikian dapat diketahui bahwa apa yang mereka katakan itu adalah kebohongan atas nama Allah dan rasul-rasul-Nya; dan bahwa mereka menyembunyikan kebenaran yang diturunkan kepada mereka. Tidak ada yang lebih zalim daripada orang yang menyembunyikan kesaksian Allah yang secara pasti diketahuinya berasal dari Allah, seperti yang dilakukan oleh Ahli Kitab. Allah tidak lalai terhadap perbuatan kalian, dan Dia akan membalas kalian dengan balasan yang setimpal dengan perbuatan kalian.
O nagsasabi kayo, O mga May Kasulatan: "Tunay na sina Abraham, Ismael, Isaac, Jacob, at ang mga propeta mula sa mga anak ni Jacob noon ay nasa kapaniwalaan ng Hudaismo at Kristiyanismo?" Sabihin mo, O Propeta habang sumasagot sa kanila: "Kayo ba ay higit na maalam o si Allāh?" Kung nag-angkin sila na sila noon ay nasa kapaniwalaan ng mga iyon, nagsinungaling nga sila dahil ang pagpapadala sa mga iyon at ang pagkamatay ng mga iyon ay bago ng pagbaba ng Torah at Ebanghelyo! Nalaman dahil doon na ang sinasabi nila ay kasinungalingan laban kay Allāh at sa mga sugo Niya, at na sila ay nagtago ng katotohanang bumaba sa kanila. Walang isang higit na matindi sa kawalang-katarungan kaysa sa nagtago ng isang pagsaksing matibay na nasa ganang kanya, na nalaman niya mula kay Allāh, gaya ng gawain ng mga May Kasulatan. Si Allāh ay hindi nalilingat sa mga gawain ninyo. Gaganti Siya sa inyo sa mga ito.
Ili govorite, o sljedbenici Knjige, da su Ibrahim, Ismail, Ishak, Jakub i vjerovjesnici među Jakubovim potomcima bili jevreji ili kršćani? Reci im, o Vjerovjesniče: "Znate li bolje vi ili Allah?" Ako budu mislili da su ovi vjerovjesnici bili na njihovoj vjeri, slagali su, jer su oni bili prije objave Tevrata i Indžila. Tako se zna da vi na Allaha i na Njegove poslanike laži iznosite, i tvrdite da su ti vjerovjesnici skrivali istinu koja im je objavljena, a niko nije veći nepravednik od onoga ko skriva svjedočanstvo Istine dobivene od Allaha, kao što to rade sljedbenici Knjige, a Allah nije nemaran prema onom što vi radite, i On će vas kazniti za to.
Iyon ay isang kalipunang nagdaan na bago pa ninyo at humantong sa ipinauna niyon na gawain. Ukol doon ang nakamit niyon na mga gawa at ukol sa inyo ang nakamit ninyo. Hindi kayo tatanungin tungkol sa mga gawa nila at hindi sila tatanungin tungkol sa mga gawa ninyo. Kaya hindi dadaklutin ang isa dahil sa pagkakasala ng isa. Hindi ito makikinabang sa gawain ng iba pa rito, bagkus ang bawat isa ay gagantihan sa ipinauna nitong gawa.
To je umet koji je bio prije vas, dobili su ono što su zaslužili, shodno djelima koja su radili, a i vama pripada ono što ste stekli. Nećete biti pitani o onome što su oni radili, niti će oni biti pitani o vašim djelima, i niko neće za tuđe grijehe odgovarati, niti će mu tuđa djela koristiti. Svako će dobiti ono što je u skladu sa djelima koja je on radio.
Quello è un popolo estinto, precedente a voi, e ha ottenuto il rendiconto di ciò che ha compiuto; quella comunità è stata retribuita per ciò che ha fatto; allo stesso modo, voi avrete il rendiconto delle vostre azioni e non sarete interrogati sulle loro azioni, e loro non saranno interrogati sulle vostre azion, poiché nessuno viene incolpato per il peccato altrui, e nessuno può giovare delle azioni altrui; piuttosto, ognuno verrà ricompensato per ciò che ha fatto.
That nation passed away before you, and earned what they earned from what they did. They have earned for themselves from their own actions; and you have earned from your own actions. You will not be asked about what they did, and they will not be asked about what you do. No one is held accountable for the disobedience of someone else, and no one benefits from what someone else does. Each person will receive his reward, according to what they themselves do.
Cộng đồng đó đã ra đi trước các ngươi, những việc làm của họ cũng đã gửi đi trước việc làm của các ngươi, họ sẽ hưởng thành quả từ các việc làm của họ còn các ngươi sẽ hướng thành quả theo các việc làm của các ngươi, họ không bị chất vấn về việc làm của các ngươi và các ngươi cũng không bị chất vất bởi việc làm của họ, không ai thay tội cho ai, không ai can thiệp được giùm ai mà mỗi người sẽ hưởng được thành quả cho những gì mình đã gửi đi trước.
He aquí un pueblo que desapareció antes de que ustedes existieran y está a la espera ser retribuido por las obras que realizó. Ellos tienen sus obras y ustedes las suyas. Ustedes no serán cuestionados por las obras que ellos realizaron y ellos no lo serán por las de ustedes. No se reprochará a nadie por los pecados de otros y nadie obtendrá provecho de la obra del prójimo. Cada quien será retribuido según las obras que haya realizado.
"Itu adalah umat yang telah lalu; baginya apa yang diusaha-kannya dan bagimu apa yang kamu
usahakan; dan kamu tidak akan dimintai pertanggungjawaban tentang apa yang telah mereka
kerjakan." (Al-Baqarah: 141).
(141) Telah berlalu tafsir ayat tersebut. Dan Allah meng-ulang ayat ini
untuk memupuskan adanya ketergantungan kepada makhluk, dan bahwasanya yang menjadi sandaran
adalah apa yang menjadi sifat manusia itu, bukan dari perbuatan para pendahulu dan nenek
moyangnya. Maka manfaat yang sebenarnya adalah dengan perbuatan, bukan dengan sebatas penisbatan
diri kepada orang.
141- Onlar bir ümmetti, gelip geçti. Onların kazandıkları kendilerinin, sizin kazandıklarınız da
sizindir. Siz onların amellerinden sorulacak değilsiniz.
141. Bu âyet-i kerimenin tefsiri daha önce (Bakara, 134) geçmişti.
Tekrar edilmesindeki hikmet ise yaratılmışlara güvenip dayanmamak gerektiğini, esas olanın,
insanın sahip olduğu nitelikler olduğunu, yoksa geçmişlerinin ve atalarının yaptıkları
olmadığını ortaya koymak içindir. “Gerçek fayda birtakım kimselerin soyundan gelmekle değil, amellerle elde edilir,”
demektir.
Voilà une communauté qui a disparu avant que vous n’existiez et attend d’être rétribuée pour ce qu’elle a accompli comme œuvres. A eux les œuvres qu’ils ont accomplies et à vous les œuvres que vous avez accomplies. Vous ne serez pas questionnés sur leurs œuvres et ils ne seront pas questionnés sur les vôtres. On ne reprochera donc à personne les péchés d’un autre et personne ne tirera profit de l’œuvre d’autrui. Chacun sera plutôt rétribué en fonction de qu’il aura accompli.
Itulah umat yang telah berlalu sebelum kalian. Mereka telah menemui (balasan) amal perbuatan yang telah mereka lakukan. Mereka akan mendapatkan balasan amal perbuatan mereka, dan kalian pun akan mendapatkan balasan amal perbuatan kalian. Kalian tidak akan ditanya tentang amalan mereka, dan mereka pun tidak akan ditanya tentang amalan kalian, sehingga tidak ada seorang pun yang akan dihukum karena dosa orang lain, dan tidak ada seorang pun yang akan mendapat manfaat dari apa yang dilakukan orang lain karena setiap orang akan mendapatkan balasan atas apa yang diperbuatnya.
If faith is to be of the kind which pleases God, it must be identical with that of the Companions of the Prophet. What was so special about that faith was that it amounted to acceptance of the truth on an abstract level; it was belief in truth for the sake of truth. This had become a rarity in a society which, revering the words of the ancient prophets, regarded as truth whatever had been sanctified by centuries-old tradition. Continued belief in such ‘truth’, embellished as it was by myth and legend, became a matter of national pride; to regard it in any other light would have been to deny a great legacy from the past. Unlike the ancient prophets, who were great figures, eulogised in their nations’ history, the Prophet Muhammad came afresh to the world with no accumulation of tradition behind him to lend weight to his words. When truth stands on its own, unsupported by history or tradition, as it was in the time of the Prophet, those who accept it do so for the pure and simple reason that it is the truth. This is the kind of belief that God recognizes and accepts. This is true faith; only faith of such strength and purity is acceptable to God.
Onlar sizden önce yaşamış bir ümmettir. Yaptıkları amellere ulaşmışlardır. Onlar için kazandıkları vardır. Sizin için de kazandığınız vardır. Onların yaptıklarından sorumlu tutulmayacaksınız. Onlar da sizin yaptıklarınızdan sorumlu tutulmayacaklardır. Hiçbir kimse başka bir kimsenin günahından dolayı cezalandırılmaz. Başkasının işlemiş olduğu amelden de fayda görmez. Bilakis herkese yaptıklarının karşılığı verilecektir.
The qiblah is the direction which Muslims face when praying. This direction has to do with the form, rather than the reality, of worship. A qiblah is appointed so that prayer may assume an organized pattern. God can change it as He pleases, for in whichever direction one turns, one faces Him. The direction that He lays down is the one that we should face in our prayer, irrespective of what direction it may be. Before the coming of Islam people had prayed towards Jerusalem. This old qiblah had come to be thought of as sacred and inviolable. In the second year after the Prophet’s emigration to Madinah, he was commanded to alter the direction of prayer, and face Makkah instead of Jerusalem. Some people found this change difficult to accept. How, they thought, could another place be the qiblah when Jerusalem had held this position for time immemorial? The opponents of Islam used the change of the qiblah as an excuse to spread all sorts of rumours about the Prophet. ‘Previous prophets have always faced Jerusalem in their prayer,’ they said. ‘How is it that this prophet has gone against them? This goes to show that the only purpose of his mission is to spite the Jews.’ Some poured scorn on Muhammad’s claim to prophethood. ‘He seems to be in two minds about his own mission,’ they said. ‘Sometimes he faces Jerusalem, sometimes Makkah.’ Others said, ‘Well, if the Ka‘bah in Makkah is the real qiblah, then all the prayers which Muslims have made facing towards Jerusalem have been wasted.’ These were the sort of objections that the Prophet’s opponents made. True believers, those who were not caught up in the externals of religion, did not let such things disturb them. They realized that it was not the direction of prayer that really mattered, but God’s commandment. God could lay down any qiblah, whenever He liked. Whatever He prescribed should be followed. The commandment regarding the change of qiblah was revealed seventeen months after the Prophet’s emigration to Madinah. The Prophet was praying with a group of his companions at the time. As soon as God’s commandment was revealed, all of them turned, still praying, from Jerusalem to Makkah—a 160 degree turn from north-west to south.
The orientation of Qiblah قبلہ
"Qiblah قبلہ " signifies the direction to which one turns one's face. It goes without saying that a true Muslim turns in every form of worship towards Allah alone, and Allah is not limited to any particular direction but transcends all dimensions. The logic of this fact requires that in worshipping Him everyone should be free to choose any orientation that he likes, and that he should have the allowance to keep changing his orientation as it suits him. But Divine Wisdom found it more in the fitness of things that all the worshippers should turn to the same direction, and have a fixed orientation. For, worship has several forms, some of which pertain to a single individual, while others have a collective aspect too. Among the first are included fasting, remembrance of Allah (dhikr ذکر ) etc. which can be performed in privacy, while the Salah and the Hajj are performed openly and in a congregation. The latter, beside being forms of worship, have a secondary function as well - that of providing a social and collective discipline to the Muslims. Obviously, the basic principle of social organization is the unity and integration of the individuals, on the firmness and solidity of which depends the strength of the social organization, whereas an improper emphasis on individuality encourages a disintegrating and fissiparous tendency.
As to what the principle of unity and integrity should be, different people have chosen different ways at different times. For example, some have adopted race or colour as the integrating principle, others have opted for the homeland or the geographical region, still others for language. But all these considerations are purely arbitrary and accidental; instead of bringing men together, they divide them, and pro-duce, (as the newspapers show us every day) worldwide concussions. So, the revealed religions and the Shari'ahs of the prophets (علیہم السلام) the collective name for which is "Islam اسلام " - have not shown unnecessary regard to such arbitrary and accidental factors, but have, in determining the principle of integration and unity among men, established themselves on the only basis which can possibly be valid - that is, the unity of mind arising out of doctrinal unity.
In other words, Islam has called upon men not to become divided in the worship of a thousand false gods, but to join together in the worship of the True God, the One, the Incomparable - the only worship which can draw men from the four corners of the world, men of the past, of the present and of the future, all into a single body of the Faithful. Then, in order to give this inner unity a visible form and also to reinforce it, certain external expressions of unity have also been prescribed. But in both the cases the basic principle has been that the unity in view should not be imposed by circumstances, but arise from an act of will and choice, and produce a spiritual brotherhood.
As to the accidental factors like race or colour or birth-place, Islam has given them their proper place in the social life of man, but has not allowed any of them to usurp the central position. It is only in the field where human’ s will can exercise its power to choose that Islam has sought to establish unity among men, internal as well as external. Moreover, the consideration inherent in the relevant injunctions and regulations has been that the things which are to serve as the point of unity should be of such a nature that every human being - man or woman, literate or illiterate, townsman or rustic - can choose and adopt them with equal ease.
It is hence that the Islamic Shari'ah has not imposed a single and rigid mode of dress or food or housing on all the peoples of the world, for, the climatic conditions and the needs and even the preferences of people living in different regions being different, such uniformity would have made life difficult for them. Supposing that in making a certain form of dress obligatory, a certain minimum had been pre-scribed, such a regulation would, beside being inconvenient for some, have gone against the principle of moderation, and amounted to a rejection of Allah's bounties; on the other hand, if a more elaborate dress had been made compulsory, it would have been impossible for the poor to fulfill the conditions. So, instead of prescribing a uniform for all the Muslims, the Shari` ah has permitted the different modes of dressing current among different peoples or regions, and has only laid down certain necessary restrictions - for example, the dress should cover a certain area of the body, specified separately for men and women; in choosing a particular form of dress one should avoid being prodigal or vain, nor should a dress be chosen for the sake of imitating non-Muslims.
In short, Islam has established as points of unity for the Muslims only such things as can be the objects of a free choice, are easy to adopt and do not entail undue hardship or expense - for example, keeping the ranks straight in congregational prayers; following the movements of the 'Imam امام in such prayers strictly; adopting a single form of dress while performing the Hajj, etc.
Among these, one of the most important is the Qiblah قبلہ or the orientation for the Salah. As we have said, Allah Himself is free of all dimensions whatsoever, but the establishment of a single and definite Qiblah قبلہ provides an easy and concrete unifying principle for men. Now, had the matter of choosing a Qiblah قبلہ been left to men to decide for themselves, it would in itself have become a cause of dissension and a conflict among them. So, it was necessary that a thing of such import be determined by Allah Himself. In fact, the angels had already laid the foundation of the Ka'bah کعبہ ، the House of Allah, even before Sayyidna Adam was sent down to the earth. This was the first Qiblah قبلہ of mankind.
إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِّلْعَالَمِينَ ﴿96﴾
"Certainly, the first House which was built for men is the one at Makkah - blessed, and a guidance for the worlds" (3:96).
As we have pointed out above in our commentary on Verse 125, this continued to be the Qiblah upto the time of Sayyidna Nuh (Noah علیہ السلام), when the Ka'bah کعبہ was destroyed by the Deluge. It was rebuilt, under divine command by Sayyidna Ibrahim and Sayyidna Ismail (Abraham and Ishmael (علیہما السلام) (and became their Qiblah قبلہ . After that, the Baytul-Maqdis بیت المقدس at Jerusalem was established as the Qiblah قبلہ for the Hebrew prophets and their people. Even so, these prophets, according to Abu al-` Aliyah, used to offer their prayers in the Baytul-Maqdis بیت المقدس in such a way that they should be facing not only the Rock (Sakhrah صخرہ ) but the Ka'bah کعبہ also. (Qurtubi)
When Salah was made obligatory for the Holy Prophet ﷺ ، the Qiblah قبلہ appointed for him was, according to some scholars, the Ka'bah کعبہ which had already served as the Qiblah قبلہ for his ancestor, Sayyidna Ibrahim (علیہ السلام) . Sometime after the Hijrah ھجرہ (his migration from Makkah to Madinah), or, as some scholars maintain, a little before that event, he received a divine commandment to turn towards the Baytul-Maqdis بیت المقدس . (This particular commandment has not been reported in the Holy Qur'an - a fact which shows the hollowness of the claim that the Holy Qur'an can be fully understood without the help of the Hadith.) According to a hadith reported by Al-Bukhari, he offered his prayers with the Baytul-Maqdis بیت المقدس as his Qiblah قبلہ for sixteen or seventeen months. The spot where he offered his prayers in this manner is still marked off in the mosque at Madinah. (Qurtubi)
The Holy Prophet ﷺ was, of course, obedience personified, and he continued to offer his prayers with the Baytul-Maqdis بیت المقدس as his Qiblah according to the divine commandment, but at the same time he longed that the Ka'bah, which had been the Qiblah of Sayyidna Adam and Sayyidna Ibrahim (علیہ السلام) may be established as his also. The Way of Allah being that He, in His grace, often fulfils the wishes of those of His servants who have found His favour, the Holy Prophet ﷺ hoped that Allah would grant this wish. The Holy Qur'an describes the situation thus:
قَدْ نَرَىٰ تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ ۖ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا ۚ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ
"We have been seeing you turn your face to heaven. So, We will certainly assign to you a Qiblah قبلہ that you would like. Now, turn your face in the direction of the Sacred Mosque (Al-Masjid al-Haram المسجد الحرام ) (2:144).
One should notice that the verse we have just cited does not employ the terms, "Ka'bah کعبہ " or Baytullah بیت اللہ ، but the expression Al-Masjid al-Haram (the Sacred Mosque). It indicates that for those who live far away from Makkah it is not necessary, while offering Salah, to have the Ka'bah کعبہ itself exactly in front of them, but turning one's face in the direction of the "House of Allah" is quite sufficient. On the other hand, for those who are present in the Sacred Mosque or can see the Ka'bah from a distance, it is necessary to have the Ka'bah کعبہ or some part of it exactly in front of them, failing which the prayers will not be valid.makhan30
Now, when the Ka'bah کعبہ was finally established as the Qiblah sixteen or seventeen months after the Hijrah ھجرہ ، some Jews, associators and hypocrites began to scoff at the Holy Prophet ﷺ and his Companions ؓ ، for being so capricious in the matter of their Qiblah قبلہ . The Holy Qur'an reports this objection, adding that such an objection can come only from stupid people - just as earlier in this Surah those who turn away from the religion of Sayyidna Ibrahim (علیہ السلام) have been described as people who have besotted themselves. In replying to this objection, the second part of the verse shows that their stupidity lies in not realizing that the East and the West both belong to Allah Himself, and that He guides whomsoever He likes on the straight path. The verse, thus, explains the meaning of adopting an orientation - that is to say, neither does the Ka'bah کعبہ nor the Baytul-Maqdis بیت المقدس by itself possess any exclusive merit in this regard, and it is the divine commandment alone which gives to it the distinction of being the Qiblah قبلہ - it could have as easily chosen some other place to serve the purpose. Moreover, the only merit in adopting a particular Qiblah lies in one's obedience to the divine commandment and in one's total submission to the will of Allah, which is the basic principle of the religion of the founder of the Ka'bah کعبہ ، Sayyidna Ibrahim (علیہ السلام) . In fact, the Holy Qur'an itself explains this truth in clear terms:
لَّيْسَ الْبِرَّ أَن تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَـٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّـهِ
"Righteousness is not that you turn your faces to the East or the West; but righteousness is that one believes in Allah" (2:177).
Or in an earlier Verse: أَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّـهِ : "So whichever way you turn, there is the Face of Allah." (2:115) These verses clearly define the meaning and significance of adopting an orientation - that is, the place which has been chosen to serve as the Qiblah قبلہ does not possess any merit in its own right, but the special merit arises from its having been chosen by Allah, and similarly turning towards it constitutes a meritorious act only insofar as it shows a readiness to obey divine commandment. The raison d'etre of changing the Qiblah قبلہ for the Holy Prophet ﷺ might well be to show to the people in a visible form that a Qiblah is not an idol to be worshipped but only a concrete expression of divine commandment, and may hence be changed as and when Allah wills. In fact, the very next verse (2:143) explicitly says that when the Baytul-Maqdis بیت المقدس was earlier appointed as the Qiblah, it was intended to show who was willing to obey the Holy Prophet ﷺ and who was not.
Verse 142, thus, fully refutes the antagonists of Islam, and points out that Allah guides whosoever He wills on the Straight Path - the Straight Path, of course, being the readiness to obey divine commandment without demur. And this Straight Path was granted to the Muslims by the grace of Allah. There is also the suggestion that in the matter of the injunctions of the Shari` ah rectitude lies in obeying each and every divine commandment unquestioningly without being too curious about the raison d'etre of such a commandment. For, those who seek a raison d'etre usually do so because they wish to deny or denigrate or disobey the Shari'ah.
According to a With reported from Sayyidah ` A'isha ؓ in the "Musnad" of Imam Ahmad, the People of the Book are specially jealous of the Muslims for three things - (1) in answer to the divine commandment to every Ummah (or religious community) to set aside a day in the week for worship, the Jews chose Saturday and the Christians, Sunday, while the Muslims opted for Friday which happened to be the favourite of Allah; (2) the Ka'bah was appointed as the Qiblah for the Muslims, and not for others; (3) the Muslims were given the privilege of saying Amin while offering Salah behind an 'Imam.
"Orang-orang yang kurang akalnya di antara manusia akan berkata, 'Apakah yang memalingkan mereka
(umat Islam) dari kiblatnya (Baitul Maqdis) yang
dahulu mereka telah berkiblat kepadanya?' Katakanlah, 'Kepunyaan Allah-lah timur dan barat; Dia
memberi petunjuk kepada siapa yang dikehendakiNya ke jalan yang lurus. Dan demikian (pula) Kami telah menjadikan kamu (umat Islam),
umat yang adil dan pilihan agar kamu menjadi saksi atas (perbuatan)
manusia dan agar Rasul (Muhammad) menjadi saksi atas (perbuatan)
kamu…." (Al-Baqarah: 142-143).
(142) Ayat pertama meliputi mukjizat dan hiburan serta menenangkan hati
kaum Mukminin, juga sebuah bantahan beserta jawabannya dari tiga faktor, dan sifat orang-orang
yang memban-tah serta sifat orang-orang yang menerima hukum Allah sebagai agamanya. Allah تعالى
memberikan kabar bahwasanya orang-orang bodoh di antara manusia akan membantah, yaitu mereka
yang tidak mengenal kemaslahatan bagi diri mereka sendiri, bahkan mereka menyia-nyiakannya dan
menukarnya dengan harga yang paling rendah, mereka itu adalah Yahudi dan Nasrani dan orang-orang
yang semisal dengan mereka dari orang-orang yang suka membantah hukum-hukum Allah dan
syariat-syariatNya. Yang demikian itu karena kaum Muslimin diperintahkan untuk meng-hadap ke
Baitul Maqdis selama mereka menetap di Makkah, kemu-dian setelah hijrah ke Madinah kira-kira
satu tahun setengah lama-nya; karena Allah memiliki hikmah-hikmah di balik itu semua yang akan
disebutkan sebagiannya, dan hikmahNya menuntut adanya perintah kepada mereka untuk menghadap ke
Ka'bah.
Lalu Allah mengabarkan kepada mereka bahwa orang-orang bodoh di antara manusia itu pasti akan
berkata,﴾ مَا وَلَّىٰهُمۡ عَن قِبۡلَتِهِمُ ٱلَّتِي كَانُواْ عَلَيۡهَاۚ ﴿ "Apakah yang memalingkan mereka (umat Islam) dari kiblatnya (Baitul Maqdis) yang dahulu mereka telah berkiblat kepadanya," yakni, menghadap Baitul Maqdis, maksudnya apa yang menyebabkan mereka berpaling darinya? Hal ini adalah sebuah bantahan terha-dap hukum Allah, syariat, karunia, dan kebaikanNya. Maka Allah menghibur mereka dan Dia mengabarkan tentang kejadiannya serta hal seperti itu hanya terjadi dari orang-orang bodoh yang sedikit akal, sedikit keramahan, dan miskin agama. Maka janganlah kalian mempedulikan mereka karena telah diketahui sumber perkataan itu. Orang yang berakal tidaklah akan mempedulikan ocehan orang bodoh dan tidak mengambil pusing tentangnya.
Ayat ini menunjukkan bahwa tidaklah akan membantah terhadap hukum-hukum Allah kecuali orang bodoh, dungu, dan pembangkang. Sedangkan orang yang berakal, lagi beriman dan pandai, pastilah akan menerima hukum-hukum Allah dengan kepasrahan, ketundukan, serta kepatuhan, sebagaimana Firman Allah تعالى,
﴾ وَمَا كَانَ لِمُؤۡمِنٖ وَلَا مُؤۡمِنَةٍ إِذَا قَضَى ٱللَّهُ وَرَسُولُهُۥٓ أَمۡرًا أَن يَكُونَ لَهُمُ
ٱلۡخِيَرَةُ مِنۡ أَمۡرِهِمۡۗ ﴿
"Dan tidaklah patut bagi laki-laki yang Mukmin dan tidak (pula) bagi perempuan yang Mukmin, apabila Allah dan RasulNya telah mene-tapkan suatu ketetapan, akan ada bagi mereka pilihan (yang lain) tentang urusan mereka." (Al-Ahzab: 36), dan juga Firman Allah,
﴾ فَلَا وَرَبِّكَ لَا يُؤۡمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيۡنَهُمۡ ﴿
"Maka demi Tuhanmu, mereka (pada hakikatnya) tidak beriman hingga mereka menjadikan kamu hakim terhadap perkara yang mereka perselisihkan." (An-Nisa`: 65), dan FirmanNya,
﴾ إِنَّمَا كَانَ قَوۡلَ ٱلۡمُؤۡمِنِينَ إِذَا دُعُوٓاْ إِلَى ٱللَّهِ وَرَسُولِهِۦ لِيَحۡكُمَ بَيۡنَهُمۡ أَن
يَقُولُواْ سَمِعۡنَا وَأَطَعۡنَاۚ ﴿
"Sesungguhnya jawaban orang-orang Mukmin, bila mereka di-panggil kepada Allah dan RasulNya agar rasul menghukum (mengadili) di antara mereka ialah ucapan, 'Kami mendengar, dan kami patuh'." (An-Nur: 51).
FirmanNya, ﴾ ٱلسُّفَهَآءُ ﴿ "Orang-orang bodoh," sudah cukup untuk menolak perkataan mereka dan tidak perlunya mempedulikan mereka. Akan tetapi Allah تعالى dengan adanya hal itu tidak akan membiarkan suatu syubhat hingga Dia menghilangkan dan me-nyingkap apa yang akan dibeberkan kepada sebagian hati dari bantahan tersebut. Maka Allah berfirman, ﴾
قُل ﴿ "Katakanlah" kepada mereka sebagai jawaban, ﴾ لِّلَّهِ
ٱلۡمَشۡرِقُ وَٱلۡمَغۡرِبُۚ يَهۡدِي مَن يَشَآءُ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ ﴿ "Ke-punyaan Allah-lah timur dan barat; Dia memberi petunjuk kepada siapa yang dikehendakiNya ke jalan yang lurus," maksudnya, apabila arah barat dan timur adalah milik Allah dan tidak ada satu arah pun yang keluar dari kekuasaan Allah, dan dengan ini Dia memberi petunjuk kepada siapa yang dikehendakiNya kepada jalan yang lurus, yang di antaranya adalah petunjukNya kepada kalian untuk menghadap ke kiblat tersebut yang merupakan ajaran bapak kalian Ibrahim, lalu untuk apa orang yang membantah itu melakukan bantahan tentang perpindahan kiblat kalian kepada arah yang ter-masuk bagian dari kekuasaan Allah? Dan kalian tidak menghadap sebuah arah yang bukan kekuasaan Allah. Dengan hujjah tersebut saja wajiblah ketundukan kepada perintahNya, lalu bagaimana pula bila hal itu adalah karunia Allah dan petunjukNya, serta kebaikan-Nya kepada kalian yang memberikan petunjuk kepada kalian me-nuju hal tersebut? Orang yang membantah kalian berarti dia telah membantah karunia Allah, karena dengki dan zhalim terhadap kalian.
Dan ketika Firman Allah, ﴾ يَهۡدِي مَن يَشَآءُ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ ﴿ "Dia memberi petunjuk kepada siapa yang dikehendakiNya ke jalan yang lurus" bersifat mutlak (tidak terbatas), sedangkan sesuatu yang tidak terbatas itu harus dimaknai dengan hal yang telah membatasinya, maka hida-yah dan kesesatan itu memiliki sebab-sebab yang telah menjadi suatu keharusan dari hikmah Allah تعالى dan keadilanNya, dan sesungguhnya Allah telah mengabarkan dalam ayat lain tentang sebab-sebab hidayah, yang mana apabila seorang hamba melaku-kan sebab-sebab itu, niscaya dia akan memperoleh hidayah, seba-gaimana Allah berfirman,
﴾ يَهۡدِي بِهِ ٱللَّهُ مَنِ ٱتَّبَعَ رِضۡوَٰنَهُۥ سُبُلَ ٱلسَّلَٰمِ ﴿
"Dengan kitab itulah Allah menunjuki orang-orang yang mengikuti keridhaanNya ke jalan
keselamatan." (Al-Ma`idah: 16).
Dalam ayat ini Allah menyebutkan suatu sebab yang meng-akibatkan umat ini memperoleh hidayah
secara mutlak dengan se-gala bentuk hidayah, dan Allah menganugerahkannya bagi mereka, Allah
berfirman,
Les ignorants et faibles d’esprit parmi les juifs et ceux qui leur ressemblent parmi les hypocrites diront: Qui a détourné les musulmans de Jérusalem qui était jusqu’à présent leur Qibla ? Ô Prophète, réponds-leur en disant: A Allah Seul appartiennent le Levant, le Couchant ainsi que le reste des directions. Il oriente ceux qu’Il veut parmi Ses serviteurs vers le droit chemin qui ne comporte ni tortuosité ni déviation.
Reći će lahkomislene neznalice među jevrejima i munaficima: "Šta je ove muslimane odvratilo od okretana prema kibli u Jerusalimu, prema kojoj su se ranije okretali?" Reci im, o Vjerovjesniče: "Samo Allahu pripadaju i istok i zapad i svi ostali pravci, On usmjerava koga On hoće od Svojih robova u kojem On hoće pravcu. On, Uzvišeni, upućuje koga On hoće na Pravi put, na kojem nema krivina."
Magsasabi ang mga mangmang na mahihina ang mga pagkaunawa kabilang sa mga Hudyo at sinumang nasa kauri nila kabilang sa mga mapagpaimbabaw: "Ano ang nagpabaling sa mga Muslim palayo sa qiblah ng Jerusalem na dating qiblah nila noon?" Sabihin mo, O Propeta, habang sumasagot sa kanila: "Sa kay Allāh lamang ang pagmamay-ari ng silangan, kanluran, at iba sa dalawang na mga dako. Naghaharap siya sa sinumang niloob Niya kabilang sa mga lingkod Niya tungo sa alinmang dakong niloob Niya. Siya – kaluwalhatian sa Kanya – ay nagpapatnubay sa sinumang niloloob Niya kabilang sa mga lingkod Niya tungo sa isang tuwid na daan, na walang pagkabaluktot doon ni paglihis."
Orang-orang bodoh dan lemah akal dari kalangan Yahudi, serta orang-orang munafik yang seperti mereka bertanya, “Apa yang membuat orang-orang Islam berpaling dari kiblat Baitulmaqdis yang menjadi kiblat mereka sebelumnya?” Katakanlah -wahai Nabi- untuk menjawab pertanyaan mereka, “Allahlah satu-satunya pemilik kerajaan timur, barat dan arah mata angin lainnya. Dia berhak menghadapkan siapa saja di antara hamba-hamba-Nya ke arah tertentu yang dihendaki-Nya, dan Dialah yang menunjukkan hamba-hamba-Nya yang Dia kehendaki ke jalan lurus, yang tidak bengkok dan tidak menyimpang.”
Những kẻ dốt nát, tư duy kém thuộc tộc Do Thái và những ai tương tự thuộc nhóm Munafiq (đạo đức giả) sẽ nói: "Những người Muslim sao lại không tiếp tục hướng mặt về Qiblah (hướng quay mặt khi lễ nguyện Salah) như trước đây họ đã từng hướng?" Ngươi - hỡi Nabi - hãy nói đáp lại lời của chúng: "Hướng đông, hướng tây và các hướng khác đều là của một mình Allah. Ngài hướng bất cứ ai trong đám nô lệ của Ngài về bất cứ hướng nào tùy Ngài, và Ngài muốn hướng dẫn bất cứ ai tùy Ngài trong đám nô lệ của Ngài đến với con đường ngay chính, tức không bị uốn khúc, quanh co (bởi sự lầm lạc).
Yahudilerden ve onlara benzeyen münafıklardan aklı kıt, cahil insanlar şöyle diyecekler: Daha önceki kıbleleri olan Beytu'l-Makdis'den Müslümanları döndüren nedir? Ey Peygamber! Onlara cevaben de ki: Doğunun, batının ve bunların dışında kalan bütün yönlerin mülkü bir tek Allah'a aittir. Kullarından dilediğini hangi yöne doğru isterse yönlendirir. O Allah, dilediği kullarını içinde hiçbir eğrilik ve sapma bulunmayan doğru yola iletir.
142- İnsanlardan birtakım akılsızlar; “Onları daha önce yöneldikleri kıblelerinden döndüren nedir?”
diyecekler. De ki:“Doğu da, batı da Allah’ındır. O, dilediği kimseyi dosdoğru yola iletir.”
142. Bu âyet-i kerime bir mucize, bir teselli, mü’minlerin kalplerini tatmin, bir itiraz ve ona
dair üç yönden cevap ihtiva etmekte; Allah’ın hükmüne ve dinine karşı itiraz edenlerin niteliği
ile müslümanların niteliğini ortaya koymaktadır.
Yüce Allah insanlar arasından akılsız birtakım kimselerin itiraz edeceklerini haber vermektedir.
Akılsızlar ise bizzat kendi maslahatlarını dahi bilemeyen, aksine onları zâyi edip en basit
değerler karşısında değiştiren kimselerdir. Yahudiler, hıristiyanlar ve Allah’ın hüküm ve
şeriatlerine itiraz eden benzeri kimseler hep akılsızdır. Şöyle ki; müslümanlar önceleri
Mekke’de kaldıkları sürece (namazlarında) Beytü’l-Makdis’e yönelmekle
emrolunmuşlardı. Daha sonra Medine’ye hicretten itibaren yaklaşık bir buçuk yıl kadar bir süre
de aynı yere yönelmekle emrolunmuşlardı. Yüce Allah ilerde bir kısmına işaret edeceği birtakım
hikmetler dolayısı ile Kabe’ye yönelmelerini emretti. O’nun hikmeti de bu emri vermesini
gerektiriyordu. Böylelikle Yüce Allah insanlar arasından birtakım akılsızların mutlaka:“Onları daha önce yöneldikleri kıblelerinden döndüren nedir?”
diyeceklerini müslümanlara haber vermektedir. Yani onları Beytu’l-Makdis’e dönmekten alıkoyan
şey nedir? Daha önce yöneldikleri kıble ise Beytü’l-Makdis idi. Bu, Yüce Allah’ın hüküm ve
Şeriatına bir itirazdır. O’nun lütuf ve ihsanına bir itirazdır. Yüce Allah mü’minleri teselli
ederek bunun meydana geleceğini haber vermekte, ancak bu itirazı kıt akıllı, kısır düşünceli ve
dine bağlılığı zayıf kimselerin yapacağını belirtmektedir. Öyleyse onlara aldırış etmeyin, çünkü
bu sorunun kaynağı artık bilinmektedir. Zaten aklı başında bir kimse akılsız bir kimsenin
itirazına aldırış etmez ve onu kafasına takmaz.
Âyet-i kerime aynı şekilde Yüce Allah’ın hükümlerine cahil ve hakka karşı bile bile inat eden
sefihlerden başkasının itiraz etmeyeceğini de göstermektedir. Aklı başında doğru yol üzerinde
yürüyen bir mü’min ise Rabb’inin hükümlerini kabul ile karşılar, onlara itaat ve teslimiyetle
bağlı olduğunu ortaya koyar. Nitekim Yüce Allah bu konuda şöyle buyurmaktadır:“Allah ve Rasûlü bir işi hükme bağladığında hiçbir mü’min erkek ve hiçbir mü’min kadına o işlerinde istediklerini yapmak hakkı yoktur.”(el-Ahzab, 33/36); “Hayır! Rabb’ine andolsun ki aralarında çıkan anlaşmazlıklarda seni hakem yapıp, sonra da verdiğin hükümden dolayı içlerinde hiçbir sıkıntı duymadan tam bir teslimiyetle teslim olmadıkça, iman etmiş olmazlar.”(en-Nisa, 4/65); “Aralarında hükmetmek üzere Allah’a ve Rasûlü’ne davet olunduklarında mü’minlerin sözleri ancak; “İşittik ve itaat ettik”
demektir.” (en-Nur, 24/51)
Yüce Allah’ın; “akılsızlar” buyruğunda, aslında onların sözlerine cevap
vermeye gerek bırakmayacak ve aldırmamayı haklı çıkartacak bir mana vardır; ancak bununla
birlikte Yüce Allah bu şüpheyi cevapsız bırakmayıp izale etmekte ve birtakım kalplerde ortaya
çıkabilecek itirazların varlığı ihtimali ile bu şüphenin gerçek yüzünü açığa çıkartıp onlara
cevap olmak üzere “De ki: Doğu da, batı da Allah’ındır. O dilediği kimseyi dosdoğru yola iletir.”
diye buyurmaktadır. Yani doğu da batı da Allah’ın mülkü olduğuna göre, O’nun mülkü dışında
hiçbir cihet kalmamaktadır. Bununla birlikte O dilediği kimseyi dosdoğru yola iletir. İşte
İbrahim aleyhisselam’ın dininin bir parçasını teşkil eden bu kıbleye sizleri iletmesi de
dilediği kimseleri dosdoğru yola iletmenin bir parçasıdır. O halde Yüce Allah’ın mülkü kapsamı
içerisinde bulunan bir kıbleye sizi yönlendirdiği için itiraz edenlerin itirazlarının sebebi ne?
Çünkü siz O’nun mülkünde olmayan bir tarafa dönmüş değilsiniz. Durumun böyle olması, yalnızca
O’nun emrine teslimiyeti gerektirir. Nasıl böyle olmasın ki? Çünkü Allah’ın üzerinizdeki
lütfunun hidâyet ve ihsanının bir delili de sizi buna iletmiş olmasıdır. Size itiraz eden
aslında -sizi kıskandığı ve çekemediği için- Allah’ın lütfuna itiraz etmektedir.
Yüce Allah’ın:“O dilediği kimseyi dosdoğru yola iletir” buyruğu mutlak bir buyruktur.
Mutlak buyruklar ise mukayyede hamledilir (onunla birlikte değerlendirilir). Şüphesiz hidâyet ve dalâletin Yüce
Allah’ın hikmet ve adaletinin gerektirdiği birtakım sebepleri vardır ve o hitabının başka
yerlerinde hidâyetin birtakım sebeplerini de bildirilmektedir. Kul bu sebepleri yerine getirdiği
takdirde hidâyeti elde eder. Nitekim O, şöyle buyurmaktadır:“Allah onunla rızasına uyanları selamet yollarına hidâyet eder.”(el-Maide, 5/16) Bu âyet-i kerimede bu ümmetin hidâyet bulmasını
gerektiren sebep, bütün hidâyet türleri ile ve mutlak olarak (kayıtsız olarak) gelmiştir. Bu hidâyet de Allah’ın bu ümmete bir lütuf ve
ihsanıdır. Bu yüzden Yüce Allah bir sonraki ayette şöyle buyurmaktadır:
The foolish and weak-minded among the Jews, and those like them from among the hypocrites, will ask what turned the Muslims away from the prayer direction of Jerusalem, which was their direction of prayer before. Tell them, O Prophet, in reply, that to Allah belongs the east and the west and every direction, and He directs whomever He wills of His servants to whatever direction He wills. He guides whom He wills of His servants to the right path which is free of distortions and misguidance.
Los débiles de espíritu entre los judíos y aquellos semejantes entre los hipócritas dirán: ¿qué ha sido lo que desvió a los musulmanes de Jerusalén, que era hasta ahora su Quibla? Profeta, respóndeles: Solo a Al‑lah pertenecen el oriente y el occidente, así como los otros puntos cardinales. Él orienta a quienes Él desea de Sus servidores hacia el camino recto.
Changing the Qiblah @ Direction of the Prayer
Imam Al-Bukhari reported that Al-Bara' bin `Azib narrated: "Allah's Messenger ﷺ offered his prayers facing Bayt Al-Maqdis (Jerusalem) for sixteen or seventeen months, but he wished that he could pray facing the Ka`bah (at Makkah). The first prayer which he offered (facing the Ka`bah) was the `Asr (Afternoon) prayer in the company of some people. Then one of those who had offered that prayer with him, went out and passed by some people in a mosque who were in the bowing position (in Ruku`) during their prayers (facing Jerusalem). He addressed them saying, `By Allah, I bear witness that I have offered prayer with the Prophet facing Makkah (Ka`bah).' Hearing that, those people immediately changed their direction towards the House (Ka`bah) while still as they were (i.e., in the same bowing position). Some Muslims who offered prayer towards the previous Qiblah (Jerusalem) before it was changed towards the House (the Ka`bah in Makkah) had died or had been martyred, and we did not know what to say about them (regarding their prayers towards Jerusalem). Allah then revealed:
وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَـنَكُمْ إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَّحِيمٌ
(And Allah would never make your faith (prayers) to be lost (i.e., the prayers of those Muslims were valid)) (2:143)."
Al-Bukhari collected this narration, while Muslim collected it using another chain of narrators. Muhammad bin Ishaq reported that Al-Bara' narrated: Allah's Messenger ﷺ used to offer prayers towards Bayt Al-Maqdis (in Jerusalem), but would keep looking at the sky awaiting Allah's command (to change the Qiblah). Then Allah revealed:
قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَآءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ
(Verily, We have seen the turning of your (Muhammad's) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid Al-Haram (at Makkah).) (2:144)
A man from among the Muslims then said, "We wish we could know about those among us who died before the Qiblah was changed (i.e., towards Makkah) and also about our own prayers, that we had performed towards Bayt Al-Maqdis." Allah then revealed:
وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَـنَكُمْ
(And Allah would never make your faith (prayers) to be lost.) (2:143)
The fools among the people, meaning the People of the Scripture (Jews and Christians), said, "What made them change the former Qiblah that they used to face" Allah then revealed:
سَيَقُولُ السُّفَهَآءُ مِنَ النَّاسِ
(The fools (idolators, hypocrites, and Jews) among the people will say...)
until the end of the Ayah.
`Ali bin Abu Talhah related that Ibn `Abbas said: When Allah's Messenger ﷺ migrated to Al-Madinah, Allah commanded him to face Bayt Al-Maqdis (Jerusalem). The Jews were delighted then. Allah's Messenger ﷺ faced Jerusalem for over ten months. However, he liked (to offer prayer in the direction of) Prophet Ibrahim's Qiblah (the Ka`bah in Makkah) and used to supplicate to Allah and kept looking up to the sky (awaiting Allah's command in this regard). Allah then revealed:
فَوَلُّواْ وُجُوهَكُمْ شَطْرَهُ
(turn your faces (in prayer) in that direction.) meaning, its direction. The Jews did not like this change and said, "What made them change the Qiblah that they used to face (meaning Jerusalem)" Allah revealed:
قُل لّلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ يَهْدِى مَن يَشَآءُ إِلَى صِرَطٍ مُّسْتَقِيمٍ
(Say (O Muhammad ): "To Allah belong both, east and the west. He guides whom He wills to the straight way.")
There are several other Ahadith on this subject. In summary, Allah's Messenger ﷺ was commanded to face Bayt Al-Maqdis (during the prayer) and he used to offer prayer towards it in Makkah between the two corners (of Ka`bah), so that the Ka`bah would be between him and Bayt Al-Maqdis8. When the Prophet migrated to Al-Madinah, this practice was no longer possible; then Allah commanded him to offer prayer towards Bayt Al-Maqdis, as Ibn Abbas and the majority of the scholars have stated.
Al-Bukhari reported in his Sahih that the news (of the change of Qiblah) was conveyed to some of the Ansar while they were performing the `Asr (Afternoon) prayer towards Bayt Al-Maqdis, upon hearing that, they immediately changed their direction and faced the Ka`bah.
It is reported in the Sahihayn (Al-Bukhari Muslim) that Ibn `Umar narrated: While the people were in Quba' (Mosque) performing the Fajr (Dawn) prayer, a man came and said, "A (part of the) Qur'an was revealed tonight to Allah's Messenger ﷺ and he was commanded to face the Ka`bah. Therefore, face the Ka`bah. They were facing Ash-Sham, so they turned towards the Ka`bah.
These Hadiths prove that the Nasikh (a Text that abrogates a previous Text) only applies after one acquires knowledge of it, even if the Nasikh had already been revealed and announced. This is why the Companions mentioned above were not commanded to repeat the previous `Asr, Maghrib and `Isha' prayers (although they had prayed them towards Jerusalem after Allah had changed the Qiblah). Allah knows best.
When the change of Qiblah (to Ka`bah in Makkah) occurred, those inflicted with hypocrisy and mistrust, and the disbelieving Jews, both were led astray from the right guidance and fell into confusion. They said:
مَا وَلَّـهُمْ عَن قِبْلَتِهِمُ الَّتِى كَانُواْ عَلَيْهَا
(What has turned them (Muslims) from their Qiblah to which they used to face in prayer.)
They asked, "What is the matter with these people (Muslims) who one time face this direction (Jerusalem), and then face that direction (Makkah)" Allah answered their questions when He stated:
قُل لّلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ
(Say (O Muhammad ): "To Allah belong both, east and the west.) meaning, the command, the decision and the authority are for Allah Alone. Hence:
فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللَّهِ
(...so wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne).) (2:115),
and:
لَّيْسَ الْبِرَّ أَن تُوَلُّواْ وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَـكِنَّ الْبِرَّ مَنْ ءَامَنَ بِاللَّهِ
( It is not Al-Birr (piety, righteousness) that you turn your faces towards east and (or) west (in prayers); but Al-Birr is the one who believes in Allah.) (2:177) This statement means, the best act is to adhere to Allah's commands. Hence, wherever He commands us to face, we should face. Also, since obedience requires implementing Allah's commands, if He commands us every day to face different places, we are His servants and under His disposal, and we face whatever He orders us to face. Certainly, Allah's care and kindness towards His servant and Messenger, Muhammad , and certainly, his Ummah (Muslim nation) is profoundly great. Allah has guided them to the Qiblah of (Prophet) Ibrahim -- Allah's Khalil (intimate friend). He has commanded them to face the Ka`bah, the most honorable house (of worship) on the face of the earth, which was built by Ibrahim Al-Khalil in the Name of Allah, the One without a partner. This is why Allah said afterwards:
قُل لّلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ يَهْدِى مَن يَشَآءُ إِلَى صِرَطٍ مُّسْتَقِيمٍ
(Say (O Muhammad ): "To Allah belong both, east and the west. He guides whom He wills to the straight way.")
Imam Ahmad reported that `A'ishah (the Prophet's wife) said that Allah's Messenger ﷺ said about the People of the Scripture (Jews and Christians):
«إنَّهُم لا يَحْسِدونَنَا عَلَى شَيْء كَمَا يَحْسِدونَنا عَلَى يَوْمِ الْجُمُعَةِ الَّتِي هَدَانَا اللهُ لَهَا وَضَلُوا عَنْهَا وَعَلَى الْقِبْلَةِ الَّتِي هَدَانَا اللهُ لَهَا وَضَلُّوا عَنْهَا وَعَلَى قَوْلِنَا خَلْفَ الإِمَامِ: آمِين»
(They do not envy us for a matter more than they envy us for Jumu`ah (Friday) to which Allah has guided us and from which they were led astray; for the (true) Qiblah to which Allah has directed us and from which they were led astray; and for our saying `Amin' behind the Imam (leader of the prayer).)
The Virtues of Muhammad's Nation
Allah said:
وَكَذَلِكَ جَعَلْنَـكُمْ أُمَّةً وَسَطًا لِّتَكُونُواْ شُهَدَآءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا
(Thus We have made you true Muslims, a Wasat (just) (and the best) nation, that you be witnesses over mankind and the Messenger (Muhammad ) be a witness over you.)
Allah stated that He has changed our Qiblah to the Qiblah of Ibrahim and chose it for us so that He makes us the best nation ever. Hence, we will be the witnesses over the nations on the Day of Resurrection, for all of them will then agree concerning our virtue. The word Wasat in the Ayah means the best and the most honored. Therefore, saying that (the Prophet's tribe) Quraysh is in the Wasat regarding Arab tribes and their areas, means the best. Similarly, saying that Allah's Messenger ﷺ was in the Wasat of his people, means he was from the best subtribe. Also, `Asr, the prayer that is described as `Wusta' (a variation of the word Wasat), means the best prayer, as the authentic collections of Ahadith reported. Since Allah made this Ummah (Muslim nation) the Wasat, He has endowed her with the most complete legislation, the best Manhaj (way, method, etc.,) and the clearest Madhhab (methodology, mannerism, etc). Allah said:
هُوَ اجْتَبَـكُمْ وَمَا جَعَلَ عَلَيْكمْ فِى الدِّينِ مِنْ حَرَجٍ مِّلَّةَ أَبِيكُمْ إِبْرَهِيمَ هُوَ سَمَّـكُمُ الْمُسْلِمِينَ مِن قَبْلُ وَفِى هَـذَا لِيَكُونَ الرَّسُولُ شَهِيداً عَلَيْكُمْ وَتَكُونُواْ شُهَدَآءَ عَلَى النَّاسِ
(He has chosen you (to convey His Message of Islamic Monotheism to mankind), and has not laid upon you in religion any hardship: it is the religion of your father Ibrahim. It is He (Allah) Who has named you Muslims both before and in this (the Qur'an), that the Messenger (Muhammad ) may be a witness over you and you be witnesses over mankind!) (22:78)
Moreover, Imam Ahmad reported that Abu Sa`id narrated: Allah's Messenger ﷺ said:
«يُدْعَى نُوحٌ يَوْمَ الْقِيَامة، فَيُقَالُ لَهُ: هَلْ بَلَّغْتَ؟ فَيَقُولُ: نَعَمْ، فَيُدْعَى قَوْمُهُ فَيُقَالُ لَهُمْ: هَلْ بَلَّغَكُمْ فَيَقُولُونَ: مَا أتَانَا مِنْ نَذِيرٍ وَمَا أتَانَا مِنْ أَحَدٍ، فَيُقَالُ لِنُوح: مَنْ يَشْهَدُ لَكَ؟ فَيَقُولُ: مُحَمَّدٌ وَأُمَّتُهُ، قال فَذلِكَ قَوْلُهُ:
وَكَذَلِكَ جَعَلْنَـكُمْ أُمَّةً وَسَطًا
قَالَ: والْوَسَطُ الْعَدْلُ، فَتُدْعَون فَتَشْهَدُونَ لَهُ بِالْبَلَاغِ ثُمَّ أَشْهَدُ عَلَيْكُم»
(Nuh will be called on the Day of Resurrection and will be asked, `Have you conveyed (the Message)' He will say, `Yes.' His people will be summoned and asked, `Has Nuh conveyed (the Message) to you' They will say, `No warner came to us and no one (Prophet) was sent to us.' Nuh will be asked, `Who testifies for you' He will say, `Muhammad and his Ummah.')
This is why Allah said:
وَكَذَلِكَ جَعَلْنَـكُمْ أُمَّةً وَسَطًا
(Thus We have made you a Wasat nation.)
The Prophet said; (The Wasat means the `Adl (just). You will be summoned to testify that Nuh has conveyed (his Message), and I will attest to your testimony.)
It was also recorded by Al-Bukhari, At-Tirmidhi, An-Nasa'i and Ibn Majah.
Imam Ahmad also reported that Abu Sa`id Khudri narrated: Allah's Messenger ﷺ said:
«يَجِيءُ النَّبِيُّ يَوْمَ الْقِيَامَةِ وَمَعَهُ الرَّجُلَانِ وَأَكْثَرُ مِنْ ذلِكَ، فيُدْعَى قَوْمُهُ، فَيُقَالُ: هَلْ بَلَّغَكُمْ هَذَا؟ فَيَقُولُونَ: لَا فَيُقالُ لَهُ: هَلْ بَلَّغْتَ قَوْمَكَ؟ فَيَقُولُ: نَعَمْ، فَيُقالُ: مَنْ يَشْهَدُ لَكَ؟ فَيَقُولُ: مُحَمَّدٌ وَأُمَّتُهُ، فَيُدْعَى مُحَمَّدٌ وَأُمَّتُهُ، فَيُقَالُ لَهُمْ: هَلْ بَلَّغَ هذَا قَوْمَهُ؟ فَيَقُولُونَ: نَعَمْ، فَيُقَالُ: وَمَا عِلْمُكُمْ؟ فَيَقُولُونَ: جَاءَنَا نَبِيُّنَاصلى الله عليه وسلّم فأخْبَرَنَا أَنَّ الرُّسُلَ قَدْ بَلَّغُوا، فَذلِك قَوْلُهُ عَزَّ وَجَلَّ:
وَكَذَلِكَ جَعَلْنَـكُمْ أُمَّةً وَسَطًا
قَالَ: عَدْلًا
وَكَذَلِكَ جَعَلْنَـكُمْ أُمَّةً وَسَطًا لِّتَكُونُواْ شُهَدَآءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا
(The Prophet would come on the Day of Resurrection with two or more people (his only following!), and his people would also be summoned and asked, `Has he (their Prophet) conveyed (the Message) to you' They would say, `No.' He would be asked, `Have you conveyed (the Message) to your people' He would say, `Yes.' He would be asked, `Who testifies for you' He would say, `Muhammad and his Ummah.' Muhammad and his Ummah would then be summoned and asked, `Has he conveyed (the Message) to his people' They would say, `Yes.' They would be asked, `Who told you that' They would say, `Our Prophet (Muhammad) came to us and told us that the Messengers have conveyed (their Messages). ')
Hence Allah's statement:
وَكَذَلِكَ جَعَلْنَـكُمْ أُمَّةً وَسَطًا
(Thus We have made you a Wasat nation.)
He said, "(meaning) the `Adl,' (he then continued reciting the Ayah):
وَكَذَلِكَ جَعَلْنَـكُمْ أُمَّةً وَسَطًا لِّتَكُونُواْ شُهَدَآءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا
(Thus We have made you, a just (and the best) nation, that you be witnesses over mankind and the Messenger (Muhammad ) be a witness over you.)"
Furthermore, Imam Ahmad reported that Abul-Aswad narrated: I came to Al-Madinah and found that an epidemic had broken out that caused many fatalities. I sat next to `Umar bin Al-Khattab once when a funeral procession started and the people praised the dead person. `Umar said, "Wajabat (it will be recorded as such), Wajabat!" Then another funeral was brought forth and the people criticized the dead person. Again, `Umar said, "Wajabat." Abul-Aswad asked, "What is Wajabat, O Leader of the faithful" He said, "I said just like Allah's Messenger ﷺ had said:
«أَيُّمَا مُسْلِمٍ شَهِدَ لَهُ أَرْبَعَةٌ بِخَيْر أَدْخَلَهُ اللهُ الْجَنَّــة»
قَالَ: فَقُلْنَا وَثَلَاثَةٌ؟ قَالَ: فَقَالَ:
«وَثَلَاثَــــة»
قَالَ: فَقُلْنَا وَاثْنَانِ: قَالَ
«وَاثْنَان»
. ثُمَّ لَمْ نَسْأَلْهُ عَنِ الْوَاحِدِ.
(Any Muslim for whom four testify that he was righteous, then Allah will enter him into Paradise.' We said, `What about three' He said, `And three.' We said, `And two' He said, `And two.' We did not ask him about (the testimony) of one (believing) person.)"
This was also recorded by Al-Bukhari, At-Tirmidhi, and An-Nasa'i.
The Wisdom behind changing the Qiblah
Allah then said:
وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِى كُنتَ عَلَيْهَآ إِلاَّ لِنَعْلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَّن يَنقَلِبُ عَلَى عَقِبَيْهِ وَإِن كَانَتْ لَكَبِيرَةً إِلاَّ عَلَى الَّذِينَ هَدَى اللَّهُ
(And We made the Qiblah (prayer direction towards Jerusalem) which you used to face, only to test those who followed the Messenger (Muhammad ) from those who would turn on their heels (i.e., disobey the Messenger). Indeed it was great (heavy, difficult) except for those whom Allah guided.)
Allah states thus: We have legislated for you, O Muhammad, facing Bayt Al-Maqdis at first and then changed it to the Ka`bah so as to find who will follow and obey you and thus face whatever you face.
مِمَّن يَنقَلِبُ عَلَى عَقِبَيْهِ
(...from those who would turn on their heels.) meaning, reverts from his religion. Allah then said:
وَإِن كَانَتْ لَكَبِيرَةً
(Indeed it was great (heavy, difficult))
The Ayah indicates that changing the Qiblah from Bayt Al-Maqdis to the Ka`bah is heavy on the heart, except for whomever Allah has rightly guided their hearts, who believe in the truth of the Messenger with certainty and that whatever he was sent with is the truth without doubt. It is they who believe that Allah does what He wills, decides what He wills, commands His servants with what He wills, abrogates any of His commands that He wills, and that He has the perfect wisdom and the unequivocal proof in all this. (The attitude of the believers in this respect is) unlike those who have a disease in their hearts, to whom whenever a matter occurs, it causes doubts, just as this same matter adds faith and certainty to the believers. Similarly, Allah said:
وَإِذَا مَآ أُنزِلَتْ سُورَةٌ فَمِنْهُمْ مَّن يَقُولُ أَيُّكُمْ زَادَتْهُ هَـذِهِ إِيمَـناً فَأَمَّا الَّذِينَ ءامَنُواْ فَزَادَتْهُمْ إِيمَـناً وَهُمْ يَسْتَبْشِرُونَ وَأَمَّا الَّذِينَ فِى قُلُوبِهِم مَّرَضٌ فَزَادَتْهُمْ رِجْسًا إِلَى رِجْسِهِمْ
(And whenever there comes down a Surah (chapter from the Qur'an), some of them (hypocrites) say: "Which of you has had his faith increased by it" As for those who believe, it has increased their faith, and they rejoice. But as for those in whose hearts is a disease (of doubt, disbelief and hypocrisy), it will add doubt and disbelief to their doubt and disbelief; and they die while they are disbelievers.) (9:124, 125)
and:
وَنُنَزِّلُ مِنَ الْقُرْءَانِ مَا هُوَ شِفَآءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ وَلاَ يَزِيدُ الظَّـلِمِينَ إَلاَّ خَسَارًا
(And We send down of the Qur'an that which is a healing and a mercy to those who believe, and it increases the wrongdoers in nothing but loss.) (17:82)
Certainly, those who remained faithful to the Messenger , obeyed him and faced whatever Allah commanded them, without doubt or hesitation, were the leaders of the Companions. Some scholars stated that the Early Migrants (who migrated with the Prophet from Makkah to Al-Madinah) and Ansar (the residents of Al-Madinah who gave aid and refuge to both the Prophet and the Migrants) were those who offered prayers towards the two Qiblah (Bayt Al-Maqdis and then the Ka`bah). Al-Bukhari reported in the explanation of the Ayah (2:143) that Ibn `Umar narrated: While the people were performing the Fajr (Dawn) prayer in the Quba' Mosque, a man came and said, "Qur'an was revealed to the Prophet and he was ordered to face the Ka`bah. Therefore, face the Ka`bah." They then faced the Ka`bah. Muslim also recorded it.
At-Tirmidhi added that they were performing Ruku` (bowing down in prayer), and then changed the direction (of the Qiblah) to the Ka`bah while still bowing down. Muslim reported this last narration from Anas. These Hadiths all indicate the perfect obedience the Companions had for Allah and His Messenger and their compliance with Allah's commandments, may Allah be pleased with them all.
Allah said:
وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَـنَكُمْ
(And Allah would never make your faith (prayers) to be lost.) meaning, the reward of your prayers towards Bayt Al-Maqdis before would not be lost with Allah. It is reported in Sahih that Abu Ishaq As-Sabi`y related that Bara' narrated: "The people asked about the matter of those who offered prayers towards Bayt Al-Maqdis and died (before the Qiblah was changed to Ka`bah). Allah revealed:
وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَـنَكُمْ
(And Allah would never make your faith (prayers) to be lost.)"
It was also recorded by At-Tirmidhi from Ibn `Abbas, and At-Tirmidhi graded it Sahih.
Ibn Ishaq reported that Ibn `Abbas narrated:
وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَـنَكُمْ
(And Allah would never make your faith to be lost.) entails: Your (prayer towards) the first Qiblah and your believing your Prophet and obeying him by facing the second Qiblah; He will grant you the rewards for all these acts. Indeed,
إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَّحِيمٌ
(Truly, Allah is full of kindness, the Most Merciful towards mankind.)"
Furthermore, it is reported in the Sahih that Allah's Messenger ﷺ saw a woman among the captives who was separated from her child. Whenever she found a boy (infant) among the captives, she would hold him close to her chest, as she was looking for her boy. When she found her child, she embraced him and gave him her breast to nurse. Allah's Messenger said:
« أَتُرَوْنَ هذِهِ طَارِحَةً وَلَدَهَا فِي النَّارِ وَهِي تَقْدِرُ عَلى أَنْ لَا تَطْرَحَه»
؟ قَالُوا: لَا يَا رَسُولَ اللهِ. قَالَ:
«فَوَاللهِ للهُ أَرْحَمُ بِعِبَادِهِ مِنْ هذِهِ بِوَلَدِهَا»
(Do you think that this woman would willingly throw her son in the fire) They said, "No, O Messenger of Allah ﷺ!" He said, (By Allah! Allah is more merciful with His servants than this woman with her son.)
Gli ignoranti e stolti tra gli ebrei, e gli ipocriti come loro diranno: "Chi è che ha deviato Al-Ǭiblah القبلة ﴾la direzione﴿ dei musulmani, che mirava a Beit Al- Maǭdes, verso la quale si orientavano in precedenza?!" Di', o Profeta, in loro risposta: "Allāh è il solo detentore dell'orientamento verso Oriente e verso Occidente, o altre direzioni: Guida i Suoi sudditi che vuole verso la direzione che Egli desidera, ed è Colui, Gloria Sua, che guida chi vuole dei Suoi sudditi sulla retta via, che non presenta tortuosità né deviazioni.
143- Böylece sizi vasat bir ümmet kıldık ki siz bütün insanlar üzerine şahitler olasınız,
Peygamber de sizin üzerinize şahit olsun. Senin (daha önce) yönelmekte
olduğun yeri ise Peygambere uyanlarla iki ökçesi üzerinde geri dönenleri bilelim (ortaya koyalım) diye kıble yaptık. O, elbette Allah’ın hidâyet eylediği
kimselerden başkasına mutlaka ağır gelecekti. Allah imanınızı zayi edecek değildir. Gerçekten
Allah insanlara karşı raûftur, çok merhametlidir.
143. “Böylece sizi vasat” adaletli ve hayırlı “bir ümmet kıldık.”
Vasatın dışında kalan şeyler ise uç noktalardır ki, bunlar da tehlike sınırları içerisinde
demektir. Allah bu ümmeti bütün dini hususlarda vasat kılmıştır:
Peygamberler hususunda bu ümmetin tutumu vasattır. Hıristiyanlar gibi Peygamberler hususunda
aşırı gidenler ile yahudiler gibi Peygamberler hakkında olmadık iddialarda bulunanlar arasında
vasattır. Çünkü bu ümmet kendilerine yakışan şekilde hepsine iman etmiştir.
Şeriati itibari ile de bu ümmet vasattır. Ne yahudilerin aşırılıkları ne de hıristiyanların
gevşeklikleri söz konusudur.
Temizlik ve yiyecekler konusunda da vasattır. İbadet ve dualarının ancak havra ve mabetlerinde
geçerli olan yahudilere benzemezler. Yahudiler necis şeylerden su ile temizlenemezler. Onlara
ceza olmak üzere bazı temiz şeyler de kendilerine haram kılınmıştır. Bu ümmet hiçbir şeyi necis
kabul etmeyen, hiçbir şeyi haram kabul etmeyen aksine önlerine gelen her şeyi mubah karşılayan
hıristiyanlara da benzemezler. Aksine bu ümmetin temizliği en mükemmel ve en eksiksiz
şekildedir. Allah onlara hoş ve temiz olan yiyecek, içecek, giyecekleri ve evlilik yolu ile
karşı cinsi mubah kılmıştır. Bunlardan pis ve murdar olanları da bu ümmete haram kılmıştır.
Öyleyse bu ümmet dini itibari ile en kâmil, ahlâkı itibari ile en üstün, amelleri itibari ile en
faziletli ümmettir. Bu ümmete Yüce Allah kendileri dışında kalan hiçbir ümmete vermediği ilmi,
güzel ahlâkı, adalet ve ihsanı bahşetmiştir. Bundan dolayı bu ümmetin mensupları “vasat bir ümmet” olmuşlardır. Olgundurlar, mutedildirler. Bunun sebebi ise:“bütün insanlar üzerine şahitler” olmalarıdır. Bu ise onların adaletli
olmaları ve adaletle hükmetmeleri dolayısıyladır. Başka dinlere mensup insanlar hakkında hüküm
verirler; başkaları ise onlar hakkında hüküm veremez. Bu ümmetin kabul görerek lehine tanıklık
ettiği her bir şey makbuldür. Bu ümmetin reddedip aleyhine tanıklık ettiği her şey de merduttur,
geçersizdir.
Şâyet; hasım tarafların birbirleri aleyhindeki sözleri makbul olmamakla birlikte bu ümmetin
başkaları hakkındaki hükmü nasıl kabul edilir? diye sorulacak olursa, şöyle cevap verilir:
Hasımların sözlerinin karşılıklı kabul edilmeyiş sebebi, tarafların doğru olmayan iddiada
bulunmak gibi bir zan altında bulunmalarından dolayıdır. Böyle bir zan söz konusu olmayıp -bu
ümmette olduğu gibi- tam bir adalet söz konusu ise işte esas maksat da adalet ve hak ile hüküm
vermektir. Bunun şartı ise ilim ve adalettir. Bu iki özellik de bu ümmette vardır. Bu yüzden bu
ümmetin şahitliği makbuldür. Herhangi bir kimse bu ümmetin fazileti hususunda şüpheye düşecek ve
bu ümmeti tezkiye edecek birisini isteyecek olursa, işte bu şahitliği bu ümmet hakkında yapacak
kişi insanların en mükemmeli olan Peygamberleri sallallahu aleyhi ve sellem’dir. Bundan dolayı da Yüce Allah:“Peygamber de sizin üzerinize şahit olsun.”
buyurmaktadır.
Bu ümmetin başkalarına karşı şahitliği arasında şu da vardır: Kıyamet gününde Yüce Allah rasûllere ve nebilere
ümmetlerine tebliğ edip etmediklerini, bu peygamberleri yalanlayan ümmetlere de peygamberlerinin
kendilerine tebliğ edip etmediğini soracak, ümmetler bu tebliği inkâr ettiklerinde de
peygamberler bu ümmetin (Muhammed Ümmetinin) şahitlik etmesini
isteyeceklerdir. Bu ümmetin Peygamberi de bu ümmeti tezkiye edecek (şahitlik etme ehliyetine sahip olduklarını bildirecek)tir.
Bu âyet-i kerimede bu ümmetin icmaının kat’i bir delil olduğu ve ümmet olarak -“vasat” ifadesinin mutlak olması dolayısı ile- hatadan korunmuş olduklarını gösteren bir delil de vardır. Şayet onların hata üzere ittifak etmeleri farz edilecek olsaydı, bu durumda onlar tam manasıyla değil sadece bazı hususlarda vasat olabilirlerdi. Yine “Siz bütün insanlar üzerine şahitler olasınız”
ifadesi de onların, bir konuda Allah'ın onu helal, haram veya farz kıldığına şahitlik ettikleri
vakit bu konuda hata etmekten masum olduklarını ifade eder. Çünkü vasat olmak için verilen
hükümde, şahitlikte, fetvada ve benzeri hususlarda adalet şarttır.
“Senin (daha önce) yönelmekte olduğun yeri”
yani Beytu’l-Makdis’e yönelmeni “Peygambere uyanlarla iki ökçesi üzerinde geri dönenleri bilelim (ortaya koyalım) diye kıble yaptık.” Yani mükâfaat ve cezanın
kendisine bağlı olduğu manada bilelim (ortaya çıkartalım) diye böyle
yaptık. Yoksa Yüce Allah bütün işleri daha onlar var olmadan önce bilir. Ancak O’nun bu bilmesi
herhangi bir mükâfat ve bir cezayı gerektirmez. Çünkü Yüce Allah’ın adaleti tamdır, (mükâfaat ve ceza konusuda) kullarına karşı delili ortaya koyması
eksiksizdir. Bu yüzden amelleri ortaya döküldüğü zaman bu amellerine karşılık mükâfat ve ceza
söz konusu olur.
O halde biz o kıbleye yönelmeyi sadece “Peygambere uyanlarla” ona iman
ederek her konuda ona tâbî olanlarla “iki ökçesi üzerinde geri dönenleri” bilelim ve imtihan edelim diye meşru
kıldık. Peygambere her durumda uymanın gereği, O’nun emir kulu olması ve işleri Rabb’i
tarafından yönlendirilen bir kimse olmasından dolayıdır. Diğer taraftan, önceki kitaplar O’nun
Kabe’ye yönelerek namaz kılacağını da haber vermiştir. Maksadı hakkı bulmak olan insaflı
kimsenin ise bu durum imanını artırır, Peygambere olan itaatini daha bir pekiştirir. Ökçeleri
üzerinde gerisin geri dönüp haktan yüz çeviren, hevâsına tâbî olana gelince, böylesinin ise
küfrüne küfür, şaşkınlığına şaşkınlık katar. Hiçbir aslı olmayan şüphe üzerine kurulu bâtıl
deliller öne sürer.
“O elbette Allah’ın hidâyet eylediği kimselerden başkasına mutlaka ağır gelecekti.”
Yani senin bu kıblenden diğerine döndürülmen ağır gelmiştir. Allah’ın hidâyete erdirdiği
kimseler ise Allah’ın üzerlerindeki nimetini itiraf ve takdir ettiler, O’na şükrettiler, O’nun
kendilerine ihsanda bulunduğunu ikrar ettiler. Çünkü Yüce Allah kendilerini yeryüzünün diğer
bölgelerinden daha üstün ve faziletli kıldığı bu Beyt-i Azim’e yöneltmiş bulunuyor. Bu Beyt’i
ziyareti İslâm’ın rükünlerinden bir rükün, büyük ve küçük günahları ortadan kaldıran bir esas
kılmıştır. Bundan dolayı Allah’ın hidâyet ettiği kimselere bu Beyt’e yönelmek kolay bir iş
gelmiştir. Bunların dışındakilere ise ağır gelmiştir.
“Allah imanınızı zayi edecek değildir.” Yani böyle bir şey Allah’a
yakışmaz, hatta böylesi Allah için imkânsız şeylerdendir. Yüce Allah imanınızı boşa çıkarmasının
kendisi için imkânsız bir şey olduğunu haber vermiştir. Bu buyrukta Yüce Allah’ın mü’minlere,
iman ve İslâm’ı lütfettiği kimselere Allah’ın onların imanlarını koruyacağı ve boşa
çıkarmayacağına dair büyük bir müjde vardır. İmanlarının korunması ise iki türlüdür:
İmanın zâyi olmaya ve boşa çıkmaya karşı korunması ki bu, Allah’ın imanı bozan, ortadan kaldıran
ve onu eksilten her türlü endişe veren imtihanlardan ve haktan alıkoyan hevâların peşine
düşmekten koruması ile olur.
İkincisi de imanı, artırması şeklindeki korumasıdır. Bu da imanlarını artıran ve yakînlerini
tamamlayan şeylere onları muvaffak kılması ile olur.
O tâ baştan beri sizi imana ilettiği gibi, imanınızı da koruyacak, üzerinizdeki nimetini
imanınızı artırmak, ona vereceği mükâfaatı ve sevabı çoğaltmak, onu bulandıracak her bir şeyden
de onu korumak suretiyle sizin için muhafaza edecektir. Hatta samimi mü’minin yalancıdan ayırt
edilmesi maksadı ile birtakım imtihanlar ortaya çıkacak olursa, bunlar mü’minleri
olumsuzluklardan arındırır ve onların sadakatlerini açıkça ortaya koyar.
Bu son cümle, sanki Yüce Allah’ın:“Senin (daha önce) yönelmekte olduğun yeri Peygambere uyanlarla iki ökçesi üzerinde geri dönenleri bilelim (ortaya koyalım) diye kıble yaptık.” buyruğunun içerdiği “Böyle bir durum, birtakım mü’minlerin imanlarını terk etmesine sebep teşkil edebilir”
şeklindeki bir itirazı bertaraf etmek için zikredilmiş gibidir. Yüce Allah böyle bir vehmi, bu
tür bir imtihanı veya başkasını takdir etmek sureti ile “imanınızı zayi edecek değildir”
buyurarak bertaraf etmektedir. Bunun kapsamına kıblenin değiştirilmesinden önce vefat eden
mü’minler de girmektedir. Allah onların da imanlarını boşa çıkarmaz. Çünkü onlar zamanında
Allah’ın emrini uygulamış ve Rasûlüne itaat etmiş kimselerdir. Allah’a itaat etmek ise Allah’ın
vermiş olduğu emirlere her zamanın şartları içerisinde uymak demektir.
Bu âyet-i kerimede Ehl-i Sünnet ve’l-Cemaatin benimsediği “beden âzâlarının işlediği ameller de imanın kapsamına dahildir”
şeklindeki görüşünün lehine bir delil vardır.
Yüce Allah’ın:“Gerçekten Allah insanlara karşı raûftur, çok merhametlidir” buyruğu da şu
demektir: Allah onlara karşı oldukça merhametlidir ve onlara olan şefkati pek büyüktür. Onlara
olan şefkat ve rahmetinin bir tecellisi de baştan beri kendilerine ihsan etmiş olduğu nimeti
tamamlaması, dili ile imana girmekle birlikte, kalbinden iman etmemiş olan kimseleri ayırt
etmesidir. Yine onları iman edenlerin imanının artmasına sebep teşkil eden ve bu yolla da
derecelerinin yükselmesini sağlayan imtihanla sınaması ve onları en şerefli ve en kıymetli eve
(Kabe’ye) yöneltmesi de bunun bir sonucudur.
143. “Böylece sizi vasat” adaletli ve hayırlı “bir ümmet kıldık.”
Vasatın dışında kalan şeyler ise uç noktalardır ki, bunlar da tehlike sınırları içerisinde
demektir. Allah bu ümmeti bütün dini hususlarda vasat kılmıştır:
Peygamberler hususunda bu ümmetin tutumu vasattır. Hıristiyanlar gibi Peygamberler hususunda
aşırı gidenler ile yahudiler gibi Peygamberler hakkında olmadık iddialarda bulunanlar arasında
vasattır. Çünkü bu ümmet kendilerine yakışan şekilde hepsine iman etmiştir.
Şeriati itibari ile de bu ümmet vasattır. Ne yahudilerin aşırılıkları ne de hıristiyanların
gevşeklikleri söz konusudur.
Temizlik ve yiyecekler konusunda da vasattır. İbadet ve dualarının ancak havra ve mabetlerinde
geçerli olan yahudilere benzemezler. Yahudiler necis şeylerden su ile temizlenemezler. Onlara
ceza olmak üzere bazı temiz şeyler de kendilerine haram kılınmıştır. Bu ümmet hiçbir şeyi necis
kabul etmeyen, hiçbir şeyi haram kabul etmeyen aksine önlerine gelen her şeyi mubah karşılayan
hıristiyanlara da benzemezler. Aksine bu ümmetin temizliği en mükemmel ve en eksiksiz
şekildedir. Allah onlara hoş ve temiz olan yiyecek, içecek, giyecekleri ve evlilik yolu ile
karşı cinsi mubah kılmıştır. Bunlardan pis ve murdar olanları da bu ümmete haram kılmıştır.
Öyleyse bu ümmet dini itibari ile en kâmil, ahlâkı itibari ile en üstün, amelleri itibari ile en
faziletli ümmettir. Bu ümmete Yüce Allah kendileri dışında kalan hiçbir ümmete vermediği ilmi,
güzel ahlâkı, adalet ve ihsanı bahşetmiştir. Bundan dolayı bu ümmetin mensupları “vasat bir ümmet” olmuşlardır. Olgundurlar, mutedildirler. Bunun sebebi ise:“bütün insanlar üzerine şahitler” olmalarıdır. Bu ise onların adaletli
olmaları ve adaletle hükmetmeleri dolayısıyladır. Başka dinlere mensup insanlar hakkında hüküm
verirler; başkaları ise onlar hakkında hüküm veremez. Bu ümmetin kabul görerek lehine tanıklık
ettiği her bir şey makbuldür. Bu ümmetin reddedip aleyhine tanıklık ettiği her şey de merduttur,
geçersizdir.
Şâyet; hasım tarafların birbirleri aleyhindeki sözleri makbul olmamakla birlikte bu ümmetin
başkaları hakkındaki hükmü nasıl kabul edilir? diye sorulacak olursa, şöyle cevap verilir:
Hasımların sözlerinin karşılıklı kabul edilmeyiş sebebi, tarafların doğru olmayan iddiada
bulunmak gibi bir zan altında bulunmalarından dolayıdır. Böyle bir zan söz konusu olmayıp -bu
ümmette olduğu gibi- tam bir adalet söz konusu ise işte esas maksat da adalet ve hak ile hüküm
vermektir. Bunun şartı ise ilim ve adalettir. Bu iki özellik de bu ümmette vardır. Bu yüzden bu
ümmetin şahitliği makbuldür. Herhangi bir kimse bu ümmetin fazileti hususunda şüpheye düşecek ve
bu ümmeti tezkiye edecek birisini isteyecek olursa, işte bu şahitliği bu ümmet hakkında yapacak
kişi insanların en mükemmeli olan Peygamberleri sallallahu aleyhi ve sellem’dir. Bundan dolayı da Yüce Allah:“Peygamber de sizin üzerinize şahit olsun.”
buyurmaktadır.
Bu ümmetin başkalarına karşı şahitliği arasında şu da vardır: Kıyamet gününde Yüce Allah rasûllere ve nebilere
ümmetlerine tebliğ edip etmediklerini, bu peygamberleri yalanlayan ümmetlere de peygamberlerinin
kendilerine tebliğ edip etmediğini soracak, ümmetler bu tebliği inkâr ettiklerinde de
peygamberler bu ümmetin (Muhammed Ümmetinin) şahitlik etmesini
isteyeceklerdir. Bu ümmetin Peygamberi de bu ümmeti tezkiye edecek (şahitlik etme ehliyetine sahip olduklarını bildirecek)tir.
Bu âyet-i kerimede bu ümmetin icmaının kat’i bir delil olduğu ve ümmet olarak -“vasat” ifadesinin mutlak olması dolayısı ile- hatadan korunmuş olduklarını gösteren bir delil de vardır. Şayet onların hata üzere ittifak etmeleri farz edilecek olsaydı, bu durumda onlar tam manasıyla değil sadece bazı hususlarda vasat olabilirlerdi. Yine “Siz bütün insanlar üzerine şahitler olasınız”
ifadesi de onların, bir konuda Allah'ın onu helal, haram veya farz kıldığına şahitlik ettikleri
vakit bu konuda hata etmekten masum olduklarını ifade eder. Çünkü vasat olmak için verilen
hükümde, şahitlikte, fetvada ve benzeri hususlarda adalet şarttır.
“Senin (daha önce) yönelmekte olduğun yeri”
yani Beytu’l-Makdis’e yönelmeni “Peygambere uyanlarla iki ökçesi üzerinde geri dönenleri bilelim (ortaya koyalım) diye kıble yaptık.” Yani mükâfaat ve cezanın
kendisine bağlı olduğu manada bilelim (ortaya çıkartalım) diye böyle
yaptık. Yoksa Yüce Allah bütün işleri daha onlar var olmadan önce bilir. Ancak O’nun bu bilmesi
herhangi bir mükâfat ve bir cezayı gerektirmez. Çünkü Yüce Allah’ın adaleti tamdır, (mükâfaat ve ceza konusuda) kullarına karşı delili ortaya koyması
eksiksizdir. Bu yüzden amelleri ortaya döküldüğü zaman bu amellerine karşılık mükâfat ve ceza
söz konusu olur.
O halde biz o kıbleye yönelmeyi sadece “Peygambere uyanlarla” ona iman
ederek her konuda ona tâbî olanlarla “iki ökçesi üzerinde geri dönenleri” bilelim ve imtihan edelim diye meşru
kıldık. Peygambere her durumda uymanın gereği, O’nun emir kulu olması ve işleri Rabb’i
tarafından yönlendirilen bir kimse olmasından dolayıdır. Diğer taraftan, önceki kitaplar O’nun
Kabe’ye yönelerek namaz kılacağını da haber vermiştir. Maksadı hakkı bulmak olan insaflı
kimsenin ise bu durum imanını artırır, Peygambere olan itaatini daha bir pekiştirir. Ökçeleri
üzerinde gerisin geri dönüp haktan yüz çeviren, hevâsına tâbî olana gelince, böylesinin ise
küfrüne küfür, şaşkınlığına şaşkınlık katar. Hiçbir aslı olmayan şüphe üzerine kurulu bâtıl
deliller öne sürer.
“O elbette Allah’ın hidâyet eylediği kimselerden başkasına mutlaka ağır gelecekti.”
Yani senin bu kıblenden diğerine döndürülmen ağır gelmiştir. Allah’ın hidâyete erdirdiği
kimseler ise Allah’ın üzerlerindeki nimetini itiraf ve takdir ettiler, O’na şükrettiler, O’nun
kendilerine ihsanda bulunduğunu ikrar ettiler. Çünkü Yüce Allah kendilerini yeryüzünün diğer
bölgelerinden daha üstün ve faziletli kıldığı bu Beyt-i Azim’e yöneltmiş bulunuyor. Bu Beyt’i
ziyareti İslâm’ın rükünlerinden bir rükün, büyük ve küçük günahları ortadan kaldıran bir esas
kılmıştır. Bundan dolayı Allah’ın hidâyet ettiği kimselere bu Beyt’e yönelmek kolay bir iş
gelmiştir. Bunların dışındakilere ise ağır gelmiştir.
“Allah imanınızı zayi edecek değildir.” Yani böyle bir şey Allah’a
yakışmaz, hatta böylesi Allah için imkânsız şeylerdendir. Yüce Allah imanınızı boşa çıkarmasının
kendisi için imkânsız bir şey olduğunu haber vermiştir. Bu buyrukta Yüce Allah’ın mü’minlere,
iman ve İslâm’ı lütfettiği kimselere Allah’ın onların imanlarını koruyacağı ve boşa
çıkarmayacağına dair büyük bir müjde vardır. İmanlarının korunması ise iki türlüdür:
İmanın zâyi olmaya ve boşa çıkmaya karşı korunması ki bu, Allah’ın imanı bozan, ortadan kaldıran
ve onu eksilten her türlü endişe veren imtihanlardan ve haktan alıkoyan hevâların peşine
düşmekten koruması ile olur.
İkincisi de imanı, artırması şeklindeki korumasıdır. Bu da imanlarını artıran ve yakînlerini
tamamlayan şeylere onları muvaffak kılması ile olur.
O tâ baştan beri sizi imana ilettiği gibi, imanınızı da koruyacak, üzerinizdeki nimetini
imanınızı artırmak, ona vereceği mükâfaatı ve sevabı çoğaltmak, onu bulandıracak her bir şeyden
de onu korumak suretiyle sizin için muhafaza edecektir. Hatta samimi mü’minin yalancıdan ayırt
edilmesi maksadı ile birtakım imtihanlar ortaya çıkacak olursa, bunlar mü’minleri
olumsuzluklardan arındırır ve onların sadakatlerini açıkça ortaya koyar.
Bu son cümle, sanki Yüce Allah’ın:“Senin (daha önce) yönelmekte olduğun yeri Peygambere uyanlarla iki ökçesi üzerinde geri dönenleri bilelim (ortaya koyalım) diye kıble yaptık.” buyruğunun içerdiği “Böyle bir durum, birtakım mü’minlerin imanlarını terk etmesine sebep teşkil edebilir”
şeklindeki bir itirazı bertaraf etmek için zikredilmiş gibidir. Yüce Allah böyle bir vehmi, bu
tür bir imtihanı veya başkasını takdir etmek sureti ile “imanınızı zayi edecek değildir”
buyurarak bertaraf etmektedir. Bunun kapsamına kıblenin değiştirilmesinden önce vefat eden
mü’minler de girmektedir. Allah onların da imanlarını boşa çıkarmaz. Çünkü onlar zamanında
Allah’ın emrini uygulamış ve Rasûlüne itaat etmiş kimselerdir. Allah’a itaat etmek ise Allah’ın
vermiş olduğu emirlere her zamanın şartları içerisinde uymak demektir.
Bu âyet-i kerimede Ehl-i Sünnet ve’l-Cemaatin benimsediği “beden âzâlarının işlediği ameller de imanın kapsamına dahildir”
şeklindeki görüşünün lehine bir delil vardır.
Yüce Allah’ın:“Gerçekten Allah insanlara karşı raûftur, çok merhametlidir” buyruğu da şu
demektir: Allah onlara karşı oldukça merhametlidir ve onlara olan şefkati pek büyüktür. Onlara
olan şefkat ve rahmetinin bir tecellisi de baştan beri kendilerine ihsan etmiş olduğu nimeti
tamamlaması, dili ile imana girmekle birlikte, kalbinden iman etmemiş olan kimseleri ayırt
etmesidir. Yine onları iman edenlerin imanının artmasına sebep teşkil eden ve bu yolla da
derecelerinin yükselmesini sağlayan imtihanla sınaması ve onları en şerefli ve en kıymetli eve
(Kabe’ye) yöneltmesi de bunun bir sonucudur.
Just as I made a direction of prayer for you, I have chosen you to be a good, just and balanced nation from among all the communities: in your beliefs and your ways of worship and in your transactions, so that you will be witnesses for the prophets of Allah on the Day of Judgement, confirming that they delivered the messages Allah instructed them to deliver to their people; and so that the Prophet Muhammad (peace be upon him) will also witness that he delivered his message to you. Allah changed the direction of prayer that you used to face (Jerusalem) to demonstrate who was content with Allah’s decree, willingly doing as He instructed and following the Messenger; and to also demonstrate who turned away from his religion, following his own desires and not obeying Allah’s sacred law. The first change of prayer direction was difficult, except for those who Allah granted faith to and who were certain that whatever He decrees for His servants has far reaching wisdom and underlying reasons behind it. Allah will not make you lose your faith in Him, or your good actions, including the prayers you prayed before the change of prayer direction. Allah is kind and compassionate with people, not overburdening them, and they will not lose the reward for their actions.
Así como hemos señalado una Quibla para ustedes, así también hemos hecho de ustedes un pueblo de creencias buenas, justas y moderadas, y relaciones con los demás con iguales características. Todo esto con el propósito de que el Día de la Resurrección testifiquen a favor de los mensajeros de Al‑lah, diciendo que ellos han efectivamente trasmitido lo que Al-lah les ordenó trasmitir a sus pueblos, y a fin de que el mensajero Mujámmad r testifique que aquello con lo que fue enviado ha sido efectivamente trasmitido a ustedes. Si cambiamos la orientación de la Quibla hacia la que te dirigías antes (Jerusalén) fue para distinguir a aquellos que aceptaban lo que Al‑lah había prescrito, se sometían y seguían al Mensajero, de aquellos que solo seguían su propia pasión y no se sometían a aquello que Al‑lah había prescrito. La orden de cambiar la orientación de la primer Quibla fue difícil de aceptar, excepto para aquellos a quienes Al‑lah les había facilitado el creer en Él y convencerse de que lo que Él prescribe tiene fundamentos que lo justifican. De ninguna manera Al‑lah los privará de las recompensas por su fe en Él, entre ellas la recompensa por las oraciones que han realizado antes del cambio de la Quibla. Al‑lah es Compasivo y Misericordioso con las personas. Él no los agobia ni los priva de la recompensa que merecen por sus obras.
Così come abbiamo stabilito per voi una direzione ﴾Al-Ǭiblahالقبلة﴿ di cui sono compiaciuto. Vi abbiamo reso un popolo buono e retto, moderato, rispetto a tutti gli altri popoli, nel culto e nel corretto comportamento verso gli altri, affinché testimoniate, nel Giorno della Resurrezione, a favore dei messaggeri di Allāh, per aver trasmesso ai loro seguaci ciò che Allāh ha rivelato loro. Il Profeta Muħammed, pace e benedizione di Allāh su di lui, sarà testimone che in verità avete fatto ciò che lui vi ha comunicato, secondo quello che gli è stato affidato. E non abbiamo modificato Al-Ǭiblahالقبلة, verso la quale ti orientavi in precedenza, Beit Al-Maǭdes, se non per essere realmente certi di chi meriti la ricompensa: colui che è soddisfatto di ciò che Allāh ha deciso, vi si sottomette e segue il Messaggero. E quanto a colui che rinnega la Sua religione, e segue il proprio capriccio, e non si sottomette alla legge di Allāh, il cambiamento della prima Al-Ǭiblah è stato un gravoso avvenimento, ma non per coloro che Allāh ha indirizzato alla fede. E in verità ciò che Allāh ha decretato per i Suoi sudditi è stato modificato per motivi ben precisi. Allāh non voleva farvi perdere la vostra fede, inclusa la Salēt che avete compiuto prima del cambiamento della Al-Ǭiblah القبلة. In verità Allāh è Tenero e Misericordioso nei confronti della gente: non aggrava la loro condizione, e non fa perdere loro la ricompensa per le loro azioni.
Sebagaimana Kami telah memberi kalian kiblat yang Kami ridai untuk kalian, Kami pun telah menjadikan kalian sebagai umat terbaik, adil dan pertengahan di antara umat-umat lainnya, baik dalam hal akidah, ibadah maupun muamalah, supaya kalian kelak pada hari Kiamat menjadi saksi bagi para utusan Allah bahwa mereka telah menyampaikan apa yang Allah perintahkan kepada mereka untuk disampaikan kepada umat mereka. Juga supaya Rasulullah, Muhammad -ṣallallāhu 'alaihi wa sallam- menjadi saksi atas kalian bahwa dia telah menyampaikan kepada kalian apa yang harus dia sampaikan. Sungguh, tidaklah Kami menjadikan pengalihan kiblatmu yang pertama itu -yaitu Baitulmaqdis- kecuali supaya Kami mengetahui secara nyata balasan apa yang akan diterima oleh orang yang mau menerima ketentuan Allah secara sukarela dan tunduk kepada-Nya, kemudian mengikuti Rasulullah. Juga supaya Kami mengetahui siapa yang murtad dari agamanya dan mengikuti hawa nafsunya, sehingga tidak mau tunduk kepada ketentuan Allah. Peristiwa pengalihan dari kiblat yang pertama ini terasa sangat berat kecuali bagi orang-orang yang mendapat bimbingan dari Allah untuk beriman kepada-Nya dan percaya bahwa apa pun yang ditetapkan Allah bagi hamba-hamba-Nya pasti didasari oleh hikmah-hikmah tertentu yang sangat bijaksana. Sungguh, Allah tidak akan menyia-nyiakan iman kalian kepada-Nya, termasuk salat yang kalian lakukan sebelum pengalihan kiblat, karena sesungguhnya Allah Maha Penyantun lagi Maha Penyayang, Dia tidak akan memberatkan mereka dan tidak akan menyia-nyiakan pahala amal perbuatan mereka.
Giống như việc TA (Allah) đã qui định cho các ngươi hướng Qiblah mà TA đã hài lòng cho các ngươi, TA đã làm cho các ngươi thành một cộng đồng Wasat tức một cộng đồng công bằng, chính trực và dung hòa so với tất cả các cộng đồng khác về đức tin, sự thờ phượng và cách cư xử giao tiếp; mục đích để vào Ngày Phục Sinh các ngươi trở thành nhân chứng cho các vị Thiên Sứ của Allah rằng họ đã hoàn thành sứ mạng truyền bá mà Allah đã ra lệnh và để Thiên Sứ Muhammad làm nhân chứng cho các ngươi rằng Y đã hoàn thành sứ mạng truyền đạt đến với các ngươi. Và việc TA thay đổi hướng Qiblah từ Masjid Al-Aqsa (Palestine) sang hướng Masjid Al-Haram (Makkak) là muốn biết ai hài lòng, tuân thủ theo định luật của Allah và noi theo Thiên Sứ và ai là kẻ phản đạo, chạy theo dục vọng và không qui phục giáo luật của Allah. Lệnh thay đổi hướng Qiblah đúng là một sự việc lớn lao nhưng đối với ai được Allah phù hộ cho đức tin vững chắc thì sự việc đó không làm cho họ ngần ngại trong việc tuân thủ bởi những qui định Allah đã ban hành đều phải được tuân thủ tuyệt đối. Và Allah không hề đánh mất phần công sức cho đức tin của các ngươi trước đó tức lễ nguyện Salah đã thực hiện trước khi thay đổi hướng Qiblah. Quả thật, Allah luôn nhân từ và thương xót nhân loại, Ngài không hề gây khó dễ họ lại càng không đánh mất phần thưởng qua việc thiện mà họ đã làm.
Acting as intermediaries, the prophets used to receive guidance from God and convey it to the people. This process continued for thousands of years until the arrival of the Prophet Muhammad, with whom the chain of prophethood ended. But, even after the end of the prophethood, the conveying of God’s message to the people had, and still has to be continued. Generation after generation, innumerable people are born and, before they die, they must be told about the reality of life and the divine commandments. After the death of the Prophet, this responsibility had to be discharged by the Muslims. Now, with the end of the prophethood, the entire Muslim community stands between God and the people, a position formerly occupied by the prophets. This is not a reward for superiority but a massive responsibility, so that all of the Muslims’ social and community-based planning must of necessity be dawah-oriented. Muslims should be most eager to carry out this mission, should make it their principal goal and be ready to sacrifice their all for it. The change of qiblah was a sign that God had removed the Children of Israel from their position of spiritual leadership and appointed in their place the followers of Muhammad. Now the Ka’bah shall remain, until the end of time, the rallying point for the call of divine religion, a centre for all true believers in God, with Muslims acting as a ‘middle nation’ (ummat wasat), or intermediaries, between God and man. It is for them to communicate the word of God to their fellow human beings, just as the Prophet had done in his time. This is a responsibility which is eternally incumbent upon the Muslim community. Their success, in this world and in the Hereafter, depends upon how effectively they discharge it.
Sizin için razı olduğumuz bir yeri size kıble yaptığımız gibi, Allah'ın elçilerinin, Allah'ın onlara emrettiklerini ümmetlerine tebliğ ettiklerine dair kıyamet günü şahitleri olmanız için de sizi, bütün ümmetler arasında inanç, ibadet ve muamelatlarda orta yollu, hayırlı ve adaletli bir ümmet kıldık. Aynı şekilde Peygamber Muhammed -sallallahu aleyhi ve sellem-'i de kendisiyle size gönderileni bildirdiğine dair sizin üzerinize şahit kıldık. Senin önceden yöneldiğin -Beytu'l-Makdis- bu kıbleyi sadece, Allah'ın koyduğu kanunlardan kimin razı olduğu, kimin O'na boyun eğdiği ve Peygamber'e uyduğunu, kimin de dininden döndüğü, arzularına uyduğu ve Allah'ın koyduğu kanunlara boyun eğmediğini bilmek için -bu bilgi karşılık vermek ile sonuçlanacak olan ortaya çıkarma bilgisidir- değiştirdik. İlk kıblenin değiştirilmesi, Allah'ın kendisine iman etmekle muvaffak kıldıklarının dışındakilerine çok ağır geldi. Allah, muhakkak kulları için koyduğu kanunları çok önemli hikmetlerden dolayı koymuştur. Allah, kıblenin değiştirilmesinden önce kıldığınız namazların da bir parçası olduğu imanlarınızı boşa çıkaracak değildir. Muhakkak ki Allah insanlara karşı şefkatli ve merhametlidir. Onlara meşakkat vermez ve amellerinin sevaplarını zayi etmez.
"…Dan Kami tidak menetapkan kiblat yang menjadi kiblatmu (dahulu)
melainkan agar Kami mengetahui (supaya nyata) siapa yang mengikuti Rasul
dan siapa yang membelot. Dan sungguh (pemindahan kiblat) itu terasa amat
berat, kecuali bagi orang-orang yang telah diberi petunjuk oleh Allah; dan Allah tidak akan
menyia-nyiakan imanmu. Sesungguhnya Allah Maha Pengasih lagi Maha Penyayang kepada manusia."
(Al-Baqarah: 143).
(143) ﴾ وَكَذَٰلِكَ جَعَلۡنَٰكُمۡ أُمَّةٗ وَسَطٗا ﴿ "Dan demikian (pula) Kami telah menjadikan kamu (umat Islam), umat yang pertengahan," yakni tegak dan terpilih, sedangkan yang selain pertengahan adalah ujung dan pinggir yang tergolong dalam mara bahaya; Allah menjadikan umat ini sebagai pertengahan dalam segala perkara agama.
Pertengahan (dalam keyakinan dan sikap) terhadap para Nabi di antara orang-orang yang melampaui batas terhadap mereka seperti Nasrani dengan orang-orang yang berpaling dari mereka seperti Yahudi, yaitu dengan beriman kepada mereka seluruhnya dengan cara yang benar.
Pertengahan dalam syariat, tidak seperti sikap berlebih-lebih-annya orang-orang Yahudi dan kesalahan-kesalahan mereka, tidak pula seperti tindakan asal-asalan orang-orang Nasrani.
Dalam hal bersuci dan makanan, tidak seperti Yahudi yang (menurut mereka) suatu shalat tidak akan sah kecuali dalam tempat ibadah dan biara-biara mereka, tidak pula air menyucikan mereka dari najis-najis, dan sesungguhnya telah diharamkan atas mereka makanan yang baik sebagai suatu hukuman bagi mereka. Tidak pula seperti Nasrani yang sama sekali tidak menganggap sesuatu pun sebagai najis, dan tidak pula mengharamkan sesuatu pun, akan tetapi mereka membolehkan segala yang berjalan maupun yang merangkak, sedang kesucian kaum Muslimin adalah kesucian paling sempurna dan paling lengkap.
Allah تعالى menghalalkan bagi mereka segala yang baik dari berbagai macam makanan, minuman, dan pakaian, serta mengha-ramkan bagi mereka segala yang buruk dari itu semua. Umat ini memiliki agama paling sempurna, akhlak paling mulia, dan amalan-amalan paling utama. Allah تعالى telah mengaruniakan kepada me-reka ilmu, keramahan, keadilan, kebaikan perbuatan yang tidak Allah karuniakan kepada umat-umat sebelumnya selain mereka. Oleh karena itu, mereka adalah ﴾
أُمَّةٗ وَسَطٗا ﴿ "umat yang pertengahan," yang sempurna lagi seimbang, agar mereka menjadi ﴾
شُهَدَآءَ عَلَى ٱلنَّاسِ ﴿ "saksi atas perbuatan manusia," karena keadilan dan keputusan me-reka yang adil, di mana mereka menghukumi seluruh manusia dari segala macam pemeluk agama dan tidak ada yang menghukum semua itu selain dari mereka; maka apa pun yang diterima oleh umat ini, niscaya itu diterima, dan apa pun yang ditolak, niscaya tertolak.
Bila ditanyakan, "Bagaimana mungkin keputusan mereka atas manusia dapat diterima padahal setiap dari kedua belah pihak yang bersengketa tidak dapat menerima perkataan pihak yang lain?
Dijawab: Tidak dapat diterimanya perkataan salah satu pihak dari kedua pihak yang bersengketa adalah karena adanya suatu tuduhan, adapun bila tidak ada tuduhan tertentu dan hanya ada keadilan yang sempurna, sebagaimana yang terdapat pada umat ini, maka yang sebenarnya dimaksudkan adalah berhukum dengan keadilan dan kebenaran, dan syarat semua itu adalah ilmu dan keadilan, sedangkan kedua hal itu terdapat pada umat ini yang pada akhirnya perkataannya dapat diterima. Apabila ada seseorang yang ragu tentang keutamaannya, lalu dia meminta seseorang yang dapat menguatkan keutamaannya, maka dia adalah Nabi mereka, Muhammad ﷺ sebaik-baik makhlukNya. Oleh karena itu Allah تعالى berfirman, ﴾
وَيَكُونَ ٱلرَّسُولُ عَلَيۡكُمۡ شَهِيدٗاۗ ﴿ "Dan agar Rasul menjadi saksi atas perbuatan kamu," dan di antara kesaksian umat ini terhadap umat-umat yang lain adalah bahwasanya di Hari Kiamat Allah سبحانه وتعالى bertanya kepada para Rasul tentang dakwah mereka dan umat-umat yang mendustai dakwah tersebut, sedangkan mereka mengingkari bahwa para Rasul itu telah menyampaikan dakwah mereka, maka para Rasul itu meminta persaksian kepada umat ini yang akhirnya direkomendasikan oleh Nabi mereka.
Ayat ini merupakan dalil bahwa ijma' (konsensus) umat ini merupakan suatu hujjah yang pasti kuat, dan bahwasanya mereka itu terlepas dari kesalahan dengan adanya kemutlakan Firman Allah تعالى, ﴾
وَسَطٗا ﴿ "Pertengahan." Sekiranya kesepakatan mereka itu dimungkinkan terjadi kesalahan, niscaya tidak menjadi pertengah-an kecuali hanya pada beberapa perkara saja. Dan Firman Allah, ﴾
لِّتَكُونُواْ شُهَدَآءَ عَلَى ٱلنَّاسِ ﴿ "Agar kamu menjadi saksi atas perbuatan manu-sia,"
berkonsekuensi bahwa mereka bila bersaksi terhadap suatu hukum bahwa Allah تعالى telah
menghalalkan dan mengharamkan, atau mewajibkan, maka mereka terlepas dari dosa dalam hal
ter-sebut. Ayat ini juga menunjukkan bahwa dalam berhukum, bersaksi, dan mengeluarkan fatwa atau
semacamnya harus dengan syarat adil.
Allah تعالى berfirman, ﴾ وَمَا جَعَلۡنَا ٱلۡقِبۡلَةَ ٱلَّتِي كُنتَ
عَلَيۡهَآ ﴿ "Dan Kami tidak menetapkan kiblat yang menjadi kiblatmu (dahulu)," yaitu meng-hadap Baitul Maqdis pertama-tama, ﴾ إِلَّا
لِنَعۡلَمَ ﴿ "melainkan agar Kami mengetahui," yakni, pengetahuan yang berkaitan dengan ganjaran maupun hukuman, karena sesungguhnya Allah تعالى itu Maha Me-ngetahui segala perkara sebelum terjadinya, akan tetapi pengeta-huan ini tidak Dia kaitkan dengan ganjaran dan tidak pula hukuman karena kesempurnaan keadilanNya dan penegakan hujjah terhadap hamba-hambaNya. Akan tetapi apabila amal-amal mereka telah ada, itulah yang mengakibatkan ganjaran atau hukuman. Artinya, Kami mensyariatkan perpindahan kiblat itu agar Kami mengetahui dan menguji, ﴾
مَن يَتَّبِعُ ٱلرَّسُولَ ﴿ "siapa yang mengikuti Rasul," beriman kepadanya dengan mengikutinya dalam segala kondisi, karena dia adalah seorang hamba yang diperintah dan dibimbing, dan karena kitab-kitab terdahulu telah mengabarkan bahwasanya dia menghadap Ka'bah.
Orang yang memandang secara adil yang hanya mencari kebenaranlah yang akan membuat iman dan ketaatannya kepada Rasul bertambah. Adapun orang yang membelot, berpaling dari kebenaran, dan mengikuti hawa nafsunya, maka hal itu akan me-nambah kekufuran baginya di atas kekufurannya dan kebingungan di atas kebingungannya, dan dia mengemukakan hujjah batil yang didasari oleh syubhat yang tidak ada hakikatnya sama sekali.
﴾ وَإِن كَانَتۡ ﴿ "Dan sungguh pemindahan kiblat itu," yakni pengalih-anmu darinya, ﴾
لَكَبِيرَةً ﴿ "terasa amat berat," maksudnya sangat sulit, ﴾ إِلَّا
عَلَى ٱلَّذِينَ هَدَى ٱللَّهُۗ ﴿ "kecuali bagi orang-orang yang telah diberi petunjuk oleh Allah," sehingga mereka mengetahui nikmat Allah atas mereka dalam hal tersebut lalu mereka bersyukur dan mengakui kebaik-anNya dalam memberikan perintah untuk menghadapkan wajah ke Ka'bah, yang telah Dia muliakan atas tempat-tempat di seluruh bumi, dan menuju kepadanya (untuk haji) adalah salah satu di antara rukun-rukun Islam serta sebagai penggugur dosa dan kesa-lahan. Oleh karena itulah hal tersebut terasa ringan bagi mereka, dan terasa berat bagi selain mereka.
Kemudian Allah تعالى berfirman, ﴾ وَمَا كَانَ ٱللَّهُ لِيُضِيعَ إِيمَٰنَكُمۡۚ ﴿ "Dan Allah tidak akan menyia-nyiakan imanmu," maksudnya tidaklah patut dan tidaklah pantas bagiNya تعالى, bahkan hal itu merupakan perkara yang tidak mungkin dilakukanNya. Allah تعالى mengabarkan bahwa hal itu tidak mungkin dilakukanNya dan sangat mustahil Dia menyia-nyiakan keimanan kalian. Dalam hal ini ada sebuah kabar gembira bagi orang yang telah dikaruniakan keimanan dan keis-laman oleh Allah سبحانه وتعالى, yaitu bahwa Allah تعالى akan menjaga keimanan mereka dan tidak menyia-nyiakannya.
Penjagaan Allah itu ada dua macam. Pertama: Penjagaan dari kesia-siaan dan kehilangan, dengan perlindunganNya dari segala hal yang dapat merusak, menghapus, dan menguranginya, berupa ujian-ujian yang menggoncangkan dan hawa nafsu yang mengha-langi. Kedua: Penjagaan dengan menumbuhkannya untuk mereka dan memberikan taufik terhadap mereka kepada perkara yang dapat menambah keimanan dan menguatkan keyakinan mereka, dan sebagaimana Allah memulai dengan memberikan hidayahNya buat kalian kepada keimanan, maka begitu pula Allah akan menjaga keimanan itu bagi kalian dan akan menyempurnakan nikmatNya dengan menumbuhkannya dan memperbanyak ganjaran dan balasan, serta memeliharanya dari segala hal yang mengotorinya.
Bahkan bila ujian-ujian yang dimaksudkan darinya terjadi, hal itu akan menampakkan Mukmin yang hakiki dari Mukmin yang bohongan, dan menyaring kaum Mukminin dan menampakkan kejujuran mereka, seolah-olah merupakan sikap kewaspadaan dari suatu dugaan yang muncul dari Firman Allah, ﴾
وَمَا جَعَلۡنَا ٱلۡقِبۡلَةَ ٱلَّتِي كُنتَ عَلَيۡهَآ إِلَّا لِنَعۡلَمَ مَن يَتَّبِعُ ٱلرَّسُولَ
مِمَّن يَنقَلِبُ عَلَىٰ عَقِبَيۡهِۚ ﴿ "Dan Kami tidak menetapkan kiblat yang menjadi kiblatmu (sekarang) melainkan agar Kami mengetahui (supaya nyata) siapa yang mengikuti Rasul dan siapa yang membelot," yang terkadang menjadi penyebab bagi sebagian kaum Mukminin untuk meninggalkan keimanan mereka, maka untuk membantah dugaan seperti itu, Allah berfirman, ﴾
وَمَا كَانَ ٱللَّهُ لِيُضِيعَ إِيمَٰنَكُمۡۚ ﴿ "Dan Allah tidak akan menyia-nyiakan imanmu," dengan pertimbanganNya atas ujian-ujian itu atau yang selainnya. Dan termasuk dalam hal itu juga adalah orang yang meninggal dari kaum Muslimin sebelum peralihan kiblat ke Ka'bah, sesungguhnya Allah تعالى tidak akan menyia-nyiakan keimanan mereka, karena mereka adalah orang-orang yang menunaikan perintah-perintah Allah تعالى dan menaati Rasulullah ﷺ pada waktunya, dan taat kepada Allah تعالى dengan menunaikan perintahNya pada setiap waktu sesuai dengan hal tersebut. Ayat ini merupakan dalil bagi Ahlus Sunnah wal Jamaah bahwa perbuatan-perbuatan anggota tubuh termasuk ke dalam iman.
FirmanNya, ﴾ إِنَّ ٱللَّهَ بِٱلنَّاسِ لَرَءُوفٞ رَّحِيمٞ ﴿ "Sesungguhnya Allah Maha Pengasih lagi Maha Penyayang
kepada manusia," maksudnya, rahmat yang sangat banyak atas mereka, karena di antara bentuk kasih
sayang dan rahmatNya terhadap mereka adalah dengan menyem-purnakan nikmatNya yang telah Dia
anugerahkan kepada mereka, dan Dia bedakan dari mereka orang yang beriman dengan lisannya saja
tanpa hatinya, dan Dia menguji mereka dengan ujian yang membuat keimanan mereka bertambah dan
derajat mereka me-ningkat, serta membimbing mereka kepada rumah yang paling mulia dan paling
agung (yakni surga).
The verse qualifies the Islamic nation (Ummah) with the objective Wasat which signifies "moderate, middle or central", and is usually applied to a thing considered to be the best of its kind. According to a hadith reported by al-Tirmidhi from the blessed Companion Abu Said al-Khudri ؓ ، the word Wasat وَسَطً is to be interpreted as "just" - in the sense of being "the best" (Qurtubi). The verse points out that just as Allah has granted to the Muslims a Qiblah قبلہ which is superior to all other orientations, in the same way He has bestowed upon the Islamic Ummah the unparalleled distinction of being moderate, balanced and just - in short, the honour of occupying the central position among all the Ummahs or Traditional communities. This distinction will manifest itself in its full resplendence on the Day of Judgment. Those among the earlier Ummahs who had been denying their prophets would, on that day, pretend that they had never received a book from Allah nor had any prophet given them any kind of guidance. The Islamic Ummah would, then, be called upon to bear witness, and it would, testify that prophets had been coming from Allah in every age, and providing guidance to each and every people. The earlier Ummahs would raise the objection that since the Islamic Ummah did not exist at that time and could not possibly know what had been happening before it came into being, its testimony against the earlier peoples could not be valid. In reply to this, the Islamic Ummah would maintain that even if it was not an eyewitness to the events of the past, yet it had received an authentic report from the most reliable source of information that can possibly be - that is, from the Last Prophet ﷺ and from the Last Book of Allah. The Holy Prophet ﷺ himself would be called in as a witness, and he would confirm the testimony of his Ummah. (For details, see the various Ahadith reported in the collections of al-Bukhari, al-Tirmidhi, al-Nasa'i and Imam Ahmad).
The most moderate of all people
According to the present verse, the characteristic quality which confers a superiority on the Islamic Ummah over others is its being Wasat وَسَطً - (a word which has been variously translated into English as "midmost, moderate, just, intermediary, middle, central or justly balanced." ) In order to explain the implications of the word Wasat وَسَطً , commentators have usually made use of another Arabic adjective معتدل Mu'tadil (signifying "moderate or temperate" ) and the noun I` tidal اعتدال which means "being equal"; both the words come from the root Adl عدل which signifies "to be equal, or to make equal".41
41. So, for the purpose of the present discussion we shall choose the English word "moderation" in order to explain certain essential features of the Islamic Ummah.
In this regard one would like to know why the superiority of a human group or individual should be made to depend on the quality of moderation. Let us begin this discussion with a quite tangible fact. All the medical systems, old or new, are unanimous in accepting the principle that the health of the human body depends on the temperateness of the different elements of which it is composed, and that illness or disease comes from a disturbance of this equilibrium. According to the ancient Greek medicine, which was further developed by the Muslims, these elements or "humours" are four in number - blood, phlegm, yellow bile and black bile, and the humours produce four physical states in the body - heat, cold, wetness and dryness. As long as the four states are properly balanced against one another, the human body enjoys good health; but as soon as there is an immoderate increase or decrease in any one of them, the body becomes diseased, and if the balance is not properly restored in time, it may succumb to the forces of death. Similarly, in the ethical and spiritual sphere too health depends on temperateness and inner equilibrium, and illness arises out of intemperance and disequilibrium, which, if allowed to grow, results in spiritual death. At the same time, anyone who has eyes to see would readily discover for himself that the essence of manhood which places man at the head of all created beings, does not lie in the physical states of his body - that he, in fact, shares with all the animals - but in something higher and subtler: namely, spiritual perfection. As the great Sufi poet Rumi رومی has said: "Manhood does not reside in the flesh, or in the fat or in the skin; manhood is nothing else than seeking to please the Friend." As to those who ignore this essential attribute of man and allow it to be destroyed in themselves, Rumi رومی says: "These people you see all around are non-human; they are not men, but only wear the masks of man."
The Universal Man
This being so, we are naturally led to the conclusion that he alone can deserve the title of Al-Insan al-Kamil الانسان الکامل ("the Universal Man" ) who has attained ethical and spiritual equilibrium along with physical equilibrium. This quality has specially been granted to all the prophets (علیہم السلام) ، and, in its most perfect form, to the Holy Prophet ﷺ who is thus "the Universal Man" par excellence. As for humanity in general, Allah has, on the other hand, created a stable and complex system of medicines, instruments and physicians for the physical well-being of man; similarly, He has, on the other hand, sent His prophets who bring divine guidance for man, and who are provided with a certain amount of requisite physical force too, so that they may promulgate this law of equilibrium and moderation in the world. The Holy Qur'an defines the purpose of sending prophets and messengers of Allah to men, and of giving them Divine Books:
لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ ۖ وَأَنزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ
"Indeed, We have sent Our messengers with the clear signs, and We have sent down with them the Book and the Balance, so that men might uphold justice. And We have sent own iron in which there is great might and many uses for men." (57:25)
Let us add by way of explanation that "the Book" is meant for producing inner equilibrium and temperateness in men, and "the Balance" for producing equilibrium in their social conduct and economic transactions - the "Balance" may also stand for the Shari'ah of every prophet which helps us to define what "equilibrium" really is in its various applications in the different spheres of human life, and which serves to establish justice in the world.
Now, let us recall that the verse under discussion characterizes the Islamic Ummah with the word Wasat وَسَطً ("moderate, middle, central" ). Our discussion must have made it clear that this simple word comprehends all the qualities which it is possible for an individual or a community of men to possess in this world. Through such a characterization of the Islamic Ummah, the Holy Qur'an has thus indicated that this Ummah possesses the essential quality of manhood to a degree of perfection that no other Ummah does, and that it is superior to all others in serving the purpose for which the whole cosmic order has been created, and for which all the prophets and divine books have been sent.
The Universal Community
Certain other verses of the Holy Qur'an define this essential quality of the Islamic Ummah in more specific terms. For example: وَمِمَّنْ خَلَقْنَا أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ : Among those We have created there is an Ummah which guides by the truth, and by it dispenses justice." (7:181) That is to say, the Islamic Ummah displays its spiritual equilibrium in giving up the pursuit of individual desires and interests in order to follow divine guidance and try to make others to do the same, and in settling all kinds of disputes in the light of divine law without being influenced by the vested interests of a person or a group. Another verse is still more specific:
كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّـهِ
"You are the best Ummah that has been brought forth for men, bidding to good deeds and forbidding evil deeds and believing in Allah." (3:110)
It is the best Ummah, for it has been granted a unique Prophet ﷺ who taught us to respect all other prophets (علیہم السلام) ، and a Book which is the most comprehensive and the most perfect of all the Divine Books, and has in itself been endowed with the quality of temperateness, moderation and equilibrium to a degree as no other Ummah does enjoy; it has been destined to be the recipient of the most subtle modes of knowledge, to outshine others in all the forms of faith and practice, and, above all, in the fear of Allah - its field of action not limited to any one country or race but extending all over the world, and infusing all the spheres of human existence. The phrase أُخْرِجَتْ لِلنَّاسِ "raised for mankind." (3:110) indicates that the very purpose for which it has been brought into being is to work for the good of men, and to help them find the way to salvation and to Paradise, its function and, so to say, its very insignia as an Ummah being to guide people towards good deeds and to dissuade them from evil deeds. This role of the Islamic Ummah has been formulated very succinctly in a hadith: اَلدینُ نصیحۃ "Religion consists in having the good of others at heart" - particularly of other Muslims. Let us add that the good deeds towards which this Ummah is meant to guide others are those which have been defined as such by the Shari'ah, while the evil deeds from which it is to dissuade them include infidelity (Kufr کفر ), association (Shirk شرک ), innovations in religion (Bid'ah بِدعہ ), sins of different kinds, illegitimate customs, transgression of divine commandments, immoral or indecent actions, etc. As to dissuading people from evil deeds, this too may take various forms - it may require the use sometimes of the tongue, sometimes of the hand, sometimes of the pen and sometimes of the sword - in fact, it would include all the forms of Jihad. As far as the extensive and intensive display of this particular quality is concerned, no other Ummah can compare with the Islamic Ummah.
Moderateness: A Comparative View
Let us now consider how far the temperateness or the moderation of this Ummah is borne out by actual facts. Since it is not possible here to make a detailed comparative study of the respective beliefs and practices of all the Ummahs, we shall give only a few examples which would, we hope, satisfactorily establish the superiority of this Ummah over others.
First of all, let us take up the doctrinal aspect. In the case of the earlier Ummahs one would observe that on the one hand they took their prophets to be the sons of Allah and started worshipping them - وَقَالَتِ الْيَهُودُ عُزَيْرٌ ابْنُ اللَّـهِ وَقَالَتِ النَّصَارَى الْمَسِيحُ ابْنُ اللَّـهِ "The Jews said, 'Ezra is the son of Allah', and the Christians said, 'Christ is the son of Allah'." (9:30) -, and that on the other hand some people from among them, in spite of having recognized and acknowledged their prophet on the basis of his oft-repeated miracles, refused to obey him when he asked them to take part in a holy war, and bluntly said: اذْهَبْ أَنتَ وَرَبُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ "Go forth, you and your Lord, and fight; we will be sitting here." (5:24) We sometimes see even the spectacle of prophets being tortured by their own followers. On the contrary, we have the Islamic Ummah which has such a deep love for the Holy Prophet g that Muslims have, in every period of their history, taken it to be the greatest blessing to be able to sacrifice their own lives and even the lives of their wives and children at his call, and yet it has never exceeded the limit, and has placed the Holy Prophet only in the station of a prophet and not in the station of Allah. In spite of knowing him to be the most perfect of all the prophets (علیہم السلام) ، it has been calling him: "the servant of Allah, and His messenger." The doctrinal position with regard to him, as defined in the famous Arabic poem "Qasidah al-Burdah قصیدہ البردہ ", is that, short of attributing "the sonhood of Allah" to him (which the Christians do in the case of Christ, and which constitutes an act of infidelity), anything that one says in his praise would be correct; or, in the words of a Persian poet, addressing the Holy Prophet ﷺ :
بعد از خدا (اللہ تعالیٰ ) بزرگ تؤی قصہ مختصر
"In short, after God, you are the greatest."
When we turn from the doctrinal aspect to a consideration of the actual attitudes and practices in the matter of worship and rites, we again find similar excesses and aberrations on the part of earlier Ummahs. On the-one hand, we see their religious scholars misinterpreting or changing the injunctions of their Shari'ah and even distorting the Sacred Books for a few pieces of silver, and inventing all kinds of ruses to get rid of divinely ordained rites; on the other hand, we find people giving up the world altogether, imprisoning themselves in monastic cells, refusing to accept their share in the blessings of the physical world which Allah has not only granted to man but the enjoyment of which also He has permitted, and, in short, believing that imposing hardships on oneself carries the highest merit and is in itself an act of worship par excellence. The history of Islamic Ummah, on the contrary, presents a totally different picture. On the one hand, it has never adopted monasticism as the supreme form of religious life - in fact, Islam forbids such an attitude. On the other hand, through its readiness to sacrifice property and life, even children and all for the sake of the commandments of Allah and His Prophet ﷺ ، the Ummah established its sway even politically over a considerable area of the world. It has demonstrated in its practice as no other Ummah has that religion is meant to be put into action in the market- places and the halls of power as much as in the mosques and the contemplative retreats. It is the Islamic Umniah which has shown the world how the poor in spirit can move about in the robes of kings, and the kings in spirit conceal themselves in the garb of beggars - all because the king as well as the beggar knows that the greatest dignity lies in being the servant of Allah.
In the sphere of human and social relations too, the earlier Ummahs have in their behaviour been guilty of excess in one way or another. On the one hand, we see an indifference to human rights and particularly an utter disregard of the rights of women, and, in general, a pursuit of individual interests and desires irrespective of the question of right and wrong. On the other hand, we have the display of an exaggerated sentimentality which forbids the eating of animal flesh, in spite of Allah having made it lawful, and which frowns upon the killing of an insect even accidentally. It was the Islamic Ummah and its Shari'ah which established an equilibrium and a just order in the field of human relations. On the other hand, it set down a clear code of human rights, extended them to women as well, and prescribed that not only in times of peace but on the battle-field itself the enemies too must enjoy certain inalienable rights. On the other hand, it clearly demarcated every right and every duty, and put down every act of falling back from the prescribed mark or exceeding it as a crime. The Islamic Shari'ah also taught that one should try to fulfill all of one's obligations towards others, but if one saw one's own rights suffer, one should exercise patience and forgiveness.
In the economic sphere too, the other Ummahs have been a prey to excesses of different kinds. For example, in our own age we have, on the one hand, the Capitalist system which pays no heed to the distinction between the lawful and the unlawful, and is totally blind to the welfare of the people, but exalts the amassing of wealth as the highest virtue; on the other hand are certain economic systems which have no respect for personal property. In actual fact, the essence of these two hostile systems is the same - the pursuit of worldly things as the be-all and the end-all of human life. Contrary to this, the Islamic Shari'ah brings the conflicting elements into an equilibrium, giving to each its proper place. On the one hand, it does not allow the amassing of wealth to be made the ultimate end of man's effort, nor does it make human dignity depend on the considerations of money or rank or office. On the other hand, it promulgates certain principles for the distribution of wealth in a balanced manner so that no member of a society should be deprived of the basic necessities of life, nor should an individual or a group appropriate all the available wealth. The things which can be shared in common by all the members of a society have been entrusted to public or joint control, while in certain specific things the right to private property has been fully respected. It made a clear-cut distinction between lawful (Halal حلال ) possessions and unlawful (Haram حرام ) possessions, insisting on the spiritual merit of lawful possessions and laying down the rules for making use of them.
Injunctions and related considerations
(1) According to the present verse, Allah has made the Islamic Ummah an equitable and just, and hence a trustworthy community, "so that" it may be qualified to bear witness. From this we infer the legal principle that one who is not ` Adil عادل (trustworthy - as defined by the Shari'ah) cannot be acceptable as a witness in a court of law.
(2) According to al-Qurtubi, this verse establishes Ijma`: (اجمع), or the consensus of the Islamic Ummah, as one of the four deciding agencies in the matter of legislation. For, the very fact that Allah Himself has accepted this Ummah as a trustworthy witness as against the other traditional communities, shows that the consensus of this Ummah is a deciding factor in legislative matter, and that it is necessary (Wajib) to act upon it. Thus, the consensus of the blessed Companions has to be accepted by their successors, and that of the latter by the next generation.
According to Al-Tafsir al-Mazhari, this verse establishes the principle that the deeds and actions of this Ummah which have been approved by a consensus are all of them commendable, for, if one were to admit the possibility of a consensus on an error, the Ummah cannot be characterized as being moderate and just.
Imam al-Jassas adds that the dependability of the consensus is not particular to the time of the Holy Prophet or of the blessed Companions, but that the consensus of the Muslims in any age whatsoever is equally trustworthy, for this verse is addressed to the whole Ummah which includes not only the contemporaries of the Holy Prophet ﷺ but also the succeeding generations of Muslims upto the Day of Judgment. Thus, the Muslims living in any age whatsoever qualify as the witnesses of Allah whose agreement on a certain point becomes a deciding factor in matters of legislation, and who cannot arrive at a consensus on anything which should constitute an error or a deviation.42
42. Let us not, however, forget that consensus or Ijma' in this context does not at all imply a sort of referendum on the basis of adult franchise, but means the agreement of a majority of such scholars as fulfil the necessary conditions for pronouncing a judgment in the matters of the Shari'ah - that is to say, those who possess the authority to exercise Ijtihad. It goes without saying that once a consensus of this kind has been arrived at in any matter, the majority of the Ummah accepts it, and holds by it.
The History of the Qiblah قبلہ
There is some difference of opinion among the blessed Companions and their Successors as to whether it was the Baytullah بیت اللہ at Makkah or the "Baytul-Maqdis بیت المقدس " at Jerusalem which was appointed as the Qiblah قبلہ ، when the five daily prayers were made obligatory in Makkah al-Mukarramah مکہ المکرمہ before the Hijrah ھجرہ (the migration of the Holy Prophet ﷺ from Makkah to Madinah). According to the blessed Companion ` Abdullah ibn ` Abbas ؓ ، the first Qiblah قبلہ was the Baytul-Maqdis بیت المقدس ، and continued to be so even after the Hijrah for some sixteen or seventeen months, and it was only then that Allah commanded that the Baytullah بیت اللہ be taken as the Qiblah قبلہ . However, the practice of the Holy Prophet ﷺ at Makkah was that he used to offer his prayers between al-Hajar al-Aswad الھجر الاسود ("the Black Stone" ) and al-Rukn al-Yamaniy رکن یمانی ("the corner facing Yemen" ) so that his face should be turned towards the Baytullah بیت اللہ and the Baytul-Maqdis بیت المقدس both at the same time. But this was no longer possible when he migrated to Madinah, and hence his keen desire that the Baytullah بیت اللہ be appointed as the new Qiblah. (Ibn xathir) But other Companions ؓ are of the view that when the five daily prayers were made obligatory at Makkah, it was the Baytullah بیت اللہ which served as the Qiblah قبلہ for the Muslims as it had for Sayyidna Ibrahim and Sayyidna Ismail (علیہما السلام) . As long as the Holy Prophet ﷺ stayed at Makkah, he continued to observe this Qiblah قبلہ . But after the Hijrah, Allah ordained a change in the orientation, and the Baytul-Maqdis بیت المقدس was appointed as the Qiblah قبلہ ، which it continued to be for sixteen or seventeen months. Then came a new commandment, and the Baytullah بیت اللہ was restored as the Qiblah قبلہ .
Al-Qurtubi, relying on the authority of Abu ` Amr, prefers the second view to the first. The raison d'etre of these changes of orientation has been explained like this. When the Holy Prophet ﷺ came to Madinah, he had to deal with the Jews, and in order to familiarize them with Islam he adopted their Qiblah قبلہ under divine commandment. But, by and by it became evident that a stubborn people like the Jews would not easily give up their hostility to Islam. So, Allah allowed him to go back to the original Qiblah قبلہ ، which, being the Qiblah قبلہ of his forefathers, Sayyidna Ibrahim and Sayyidna Ismail (علیہما السلام) was naturally dearer to him. In fact, the mosque of Sayyidna Salih (علیہ السلام) was oriented towards the Baytullah بیت اللہ ، as is shown by an incident reported by al-Qurtubi from Abu al-'Aliyah al-Riyahi. The latter once had a debate with a Jew concerning the orientation adopted by Sayyidna Musa (علیہ السلام) (Moses)
The Jew insisted that the great prophet turned in his prayers towards the Sakhrah, The Dome of the Rock in the Sacred Mosque at Jerusalem, while Abu al-` Aliyah maintained that he stood near the Sakhrah صخرہ ، but his face was turned towards the Baytullah بیت اللہ . Finally, the latter suggested that the dispute could be decided by having a look at the mosque of Sayyidna Salih (علیہ السلام) situated on a hill below the Baytul-Maqdis بیت المقدس . And, on visiting the mosque, they found that it was oriented towards the Baytulla بیت اللہ .
Now, according to those who prefer the first of the two views, the raison d'etre was that it was necessary at Makkah to differentiate the Muslims from the idol-worshippers and to emphasize the distinction between the two, and hence the Baytul-Maqdis بیت المقدس was appointed as the Qiblah قبلہ of the Muslims instead of the Baytullah بیت اللہ which was at that time the Qiblah قبلہ of the mushrikin مشرکین . Then, after the Hijrah ھجرہ ، there arose a new need at Madinah - that of highlighting the distinction between the Muslims and the Jews. So, the Qiblah قبلہ of the Jews was given up, and the Baytullah بیت اللہ was adopted as the Qiblah قبلہ of the Muslims.
On account of the difference between these two views, the phrase the Qiblah قبلہ which you used to observe" has also been interpreted in two ways. On the basis of the first view, "the Qiblah قبلہ " referred to in the present verse can only be the Baytul-Maqdis بیت المقدس which was the first and earlier Qiblah قبلہ ; on the basis of the second, it can also be the Ka'bah کعبہ which was the earliest and the first Qiblah قبلہ . Anyhow, the real import of the verse remains the same in either case - the commandment with regard to the change in orientation is a test of the faith of those who claim to be the followers of the Holy Prophet ﷺ ، which would openly demonstrate the distinction between those who are genuinely obedient to Allah and His Messenger ﷺ ، and those who follow their individual opinion. History records that after this verse had been revealed, those who were weak in their faith, or were just hypocrites, forsook Islam, and even accused the Holy Prophet ﷺ of having gone back to the ways of his own people - that is, of the mushrikin مشرکین .
Injunctions and related considerations
(1) The present verse shows that sometimes an injunction based on the Sunnah, or the Tradition of the Holy Prophet ﷺ is abrogated by the Holy Qur'an. As Imam al-Jassas points out in his "Ahkam al-Qur'an", the Noble Qur'an does not specify that the Holy Prophet ﷺ was ever commanded, before the Hijrah ھجرہ or after, to turn in his prayers towards the Baytul-Maqdis بیت المقدس : we find the relevant evidence only in the Hadith and the Sunnah. It comes to mean that a practice which had been established by the Sunnah was abrogated by this verse of the Holy Qur'an, appointing the Baytullah بیت اللہ as the Qiblah قبلہ .
(2) This verse also goes to show that the Hadith of the Messenger of Allah too, in a certain respect, cannot be delinked from the Holy Qur'an, and that the Holy Qur'an recognizes the legitimacy of those injunctions which find no mention in the Holy Qur'an but have been instituted by the Hadith alone. For, the present verse clearly states at the end that prayers which had been offered, taking the Baytul-Maqdis بیت المقدس as the Qiblah قبلہ ، as commanded by the Holy Prophet ﷺ ، are altogether valid and acceptable to Allah.
(3) This verse helps us to resolve a delicate problem in Islamic jurisprudence pertaining to the "Khabar al-Wahid" (which is a Hadith reported by one or two persons only). The question which arises in this respect is whether an injunction laid down in the Holy Qur'an, or definitely authenticated otherwise, can be abrogated by such a hadith. The Hanafi School of jurisprudence holds that it cannot, while the reports concerning this verse suggest that it can do so, if strong indications are present to establish the authenticity of such a hadith. For, al-Bukhari, Muslim and nearly all the authentic collections of the Ahadith report the following circumstances from several Companions ؓ اجمعین . When the divine commandment changing the Qiblah came down, the Holy Prophet ﷺ offered his prayers at the time of ` Asr عصر (or, according to other reports cited by Ibn Kathir, at the time of zuhr ظھر ) facing the Baytullah بیت اللہ . Some Companions, departing from the mosque, happened to pass by the mosque of the Bani Salamah tribe, and found these people offering their prayers in the direction of the Baytul-Maqdis بیت المقدس . So, they called out to inform them that the Qiblah قبلہ had now been changed, and that they had just offered their prayers along with the Holy Prophet ﷺ in the direction of the Baytullah بیت اللہ . On hearing this, those people at once changed their orientation to Baytullah بیت اللہ even in the course of the prayers. Nuwaylah Bint Muslim relates that women who were in the back row came forward, so that when the orientation had been changed, men were again in the front row and women in the back row. (Ibn Katnir) Thus the Banu Salmah tribe adopted the new Qiblah قبلہ the very same day. But the news reached Quba قبا the next day in the course of the Fajr فجر prayers - as reported by Al-Bukhari and Muslim from the blessed Companion Ibn ` Umar ؓ ، and the people of Quba قبا too turned towards the Baytullah بیت اللہ in the course of the prayers. (Ibn Kathir and Jassas)
After citing these reports, Imam al-Jassas concludes:
ھذا خبر صحیح مستفیض فی ایدی اھل العلم قد تلقوہ بالقبول فصار فی حیز تواتر الموجب للعلم
"Although this hadith is essentially a solitary report, (that is, Al-Khabar al-Wahid), yet, having been generally accepted and also being supported by strong indication with regard to its authenticity, it has acquired the status of a hadith that has been related by a number of trustworthy reporters in an uninterrupted succession -- a fact which always leads to certitude".
The Hanafi jurists agree with this conclusion. They must, however, face another question. This hadith acquired general acceptance only much later, while the news of the change in the orientation must have been conveyed to the Banu Salamah tribe and this hadith immediately without its being widely known? Al-Jassas replies that not only these people but all the Companions already knew that the Holy Prophet ﷺ wished the Baytullah بیت اللہ to be appointed as the Qiblah قبلہ and had even been praying for it, and had begun to consider it quite probable that the injunction to retain Baytul-Maqdis بیت المقدس as the Qiblah قبلہ may not remain operative in the future. In other words, the probability of a change had made the continuation of the Baytul-Maqdis بیت المقدس as the Qiblah قبلہ a bit uncertain, and not definite. In view of this element of uncertainty, the Khabar al-Wahid was considered to be quite sufficient for abrogating the earlier commandment. Otherwise, a Khabar al-Wahid cannot justifiably abrogate a definite and final injunction laid down by the Holy Qur'an.
(4) The present verse helps to resolve an important problem which has been the subject of a controversy: if the 'Imam uses a microphone in leading Salah, would it be legitimate for the congregation to obey his call in their movements? If they can hear no more than the sound coming out of the loud-speaker, would it not invalidate their prayers?
As we have already noted, Al-Bukhari reports a hadith from the blessed Companion ` Abdullah ibn ` Umar ؓ ، relating how the people of Quba قبا turned towards the Baytullah بیت اللہ even in the course of their prayers as soon as they heard the commandment about the change in orientation. Commenting on this incident, the great Hanafi scholar al-` Ayni says: فیہ جواز تعلیم من لیس فی الصلوۃ من ھو فیھا :"This hadith establishes the rule that a man who is not offering his prayers may teach or instruct the man who is engaged in his prayers." In another place, al-` Ayni also adds that from this hadith, al-Tahtawi has derived the rule that if a man engaged in his prayers hears the words spoken by one who is not so engaged, it does not invalidate his prayers ('Umdah al-Qari).
Of course, the Hanafi jurists in general hold that if a man engaged in his prayers obeys the call of another man who is not participating in these prayers, it invalidates his prayers. What they, however, mean is that obeying someone other than Allah in the course of Salah invalidates it, but if one is actually obeying a divine commandment and the other man is acting only as a means of communicating this injunction to him, it does not invalidate the prayers at all. An example would make the point clear. If a man, joining the congregational prayers, finds that there is no room left in the first row, and that he would be the only one to stand in the second, he should, according to the jurists, pull someone back from the first row and make him join the second row along with himself. Now, on the face of it, the man who allows himself to be pulled back is obeying someone other than Allah in the course of the prayers, and this should invalidate his prayers. But, in fact, it is not so. The most authoritative book of Hanafi jurisprudence, "Al-Durr al-Mukhtar الدُر المختار ", lays down the rule that the prayers of this man are perfectly valid. As to why his prayers would not be invalidated, A1-Tahtawi (رح) explains that this man has not actually been obeying the new-comer, but following a divine commandment conveyed to him by the Holy Prophet ﷺ . Let us add that there are two different ways in which a man engaged in his prayers may obey the call of another man who is not participating with him in these prayers. (a) He may wish to please this man and to obey him, In such a case, the prayers would become invalid. (b) He obeys a commandment of the Shari'ah, conveyed to him by the other man. In this case, he is essentially obeying a divine commandment, and hence his prayers would not become invalid. (Tahtawi)
This discussion should make it easy to resolve the problem about the use of a microphone by an 'Imam in leading the congregational prayers. Technical experts hold that the sound coming out of a loudspeaker is exactly the sound produced by the 'Imam امام . If it is so, there is no question of the prayers being invalid. But if we suppose that the sound transmitted by a microphone is not exactly the sound produced by the 'Imam امام ، but only an imitation of the sound, or a report of what he has been saying, even then it would be improper to suspect that the people offering their prayers have been obeying the command of the microphone. For, it is obvious enough that they have been obeying the commandment of the Holy Prophet ﷺ to follow the movements of the 'Imam امام۔ the microphone does no more than inform them that the 'Imam امام has, for example, bowed himself down or prostrated himself, and in accepting this information and following his movements, they obey the 'Imam امام and not the instrument. And it is, of course, a divine commandment which requires us to obey the 'Imam امام in the congregational prayers.
(5) There is a phrase in the present verse which requires some explanation: "And Allah is not to let your faith go waste." If we take 'Imam (faith) in its usual sense, the phrase would be interpreted like this. When the Qiblah قبلہ was changed, some stupid people thought that the Muslims had forsaken Islam, and that their 'Imam امام had now become null and void. The verse assures the Muslims that Allah would not allow their 'Imam امام to go waste, and asks them not to fall prey to such senseless conjectures.
On the other, on the basis of certain Ahadith, some early commentators have interpreted the word 'Imam امام in the verse to mean the Salah. According to this interpretation, Allah assures the Muslims that the commandment changing the Qiblah قبلہ would in no way affect the validity of the prayers they have been offering so far in the direction of the Baytul-Maqdis بیت المقدس - Allah would not allow these prayers to go waste, for they are valid, and have already been accepted.
Al-Bukliari has reported from the Companion al-Bara’ 'Ibn ` Azib, and al-Tirmidhi from the Companion Ibn ` Abbas ؓ that when the Baytullah بیت اللہ was appointed as the Qiblah قبلہ ، people became worried about the fate of those Muslims who had been praying in the direction of the Baytul-Maqdis بیت المقدس ، but had died before having the opportunity to pray in the direction of the Baytullah بیت اللہ .
Kung paanong gumawa si Allāh para sa inyo ng isang qiblah na kinalugdan Niya para sa inyo, gumawa siya sa inyo bilang kalipunang mabuti, makatarungan, makakatamtaman sa gitna ng mga kalipunan sa kabuuan ng mga ito sa mga pinaniniwalaan, mga pagsamba, at mga pakikitungo upang kayo sa Araw ng Pagbangon ay maging mga saksi para sa mga sugo ni Allāh na sila ay nagpaabot ng ipinag-utos sa kanila ni Allāh na ipaabot sa mga kalipunan nila, at upang ang Sugong si Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – gayon din ay maging isang saksi sa inyo na siya ay nagpaabot sa inyo ng ipinasugo sa inyo. Hindi gumawa si Allāh ng pagpapalit sa qiblah na dati mong hinaharapan, ang Jerusalem, maliban upang malaman Niya ayon sa kaalaman ng pagpapalitaw – na nagreresulta ito para roon ng pagganti – sa kung sino ang malulugod sa isinabatas Niya at magpapasakop doon para sumunod sa Sugo at kung sino naman ang tatalikod sa relihiyon nito at susunod sa mga pithaya nito para hindi magpasakop sa isinabatas ni Allāh. Talaga ngang ang pag-uutos ng pagpapalit sa unang qiblah ay mabigat maliban sa mga itinuon ni Allāh sa pananampalataya sa Kanya at sa [katotohanang] ang isinasabatas Niya para sa mga lingkod Niya ay isinasabatas Niya lamang dahil sa mga kasanhiang malalim. Hindi nangyaring si Allāh ay ukol na magsayang ng pananampalataya ninyo sa Kanya. Kabilang dito ang dasal ninyong dinasal ninyo bago ng pagpapalit sa qiblah. Tunay na si Allāh sa mga tao ay talagang Mahabagin, Maawain kaya hindi Siya nagpapahirap sa kanila ni nagsasayang sa gantimpala ng mga gawa nila.
Kao što smo vam odredili kiblu kojom smo zadovoljni da vam bude kibla, učinili smo vas najboljim umetom, središnjim među svim umetima: u vjerovanju, obredoslovlju i međuljudskim odnosima. To smo učinili da biste na Sudnjem danu bili svjedoci Allahovim poslanicima da su dostavili ono što im je naređeno da dostave svojim umetima, i da bi poslanik Muhammed, sallallahu alejhi ve sellem, bio svjedok nad vama u tome da vam je dostavio ono sa čim vam je poslan. Mi smo vam promijenili kiblu koja je bila u Jerusalimu samo da bismo ukazali na one koji su zadovoljni Allahovim zakonom i koji su mu pokorni, pa slijede Poslanika, i na one koji će otpasti od vjere i slijediti prohtjeve, pa se ne pokorava Allahovom zakonu. Uzvišeni Allah propisuje Svoje zakone iz apsolutne mudrosti, i Allah neće zanemariti vaše vjerovanje u Njega, u koje spada i vaše obavljanje namaza prije promjene kible. Doista je Allah milosrdan i samilostan prema ljudima, i ne otežava im, niti zapostavlja nagradu za njihova djela.
Tout comme Nous avons agréé une Qibla pour vous, Nous avons fait de vous une communauté de personnes ayant de bonnes, justes et modérées croyances, adorations et relations avec autrui. Ceci, afin que le Jour de la Résurrection, vous témoigniez en faveur des messagers d’Allah qu’ils ont effectivement transmis ce qu’Allah ordonna de transmettre à leurs communautés et afin que le Messager Muħammad témoigne que ce avec quoi il a été envoyé à vous, vous a effectivement été transmis. Nous n’avons changé l’orientation de la Qibla vers laquelle tu te tournais – Jérusalem – qu’afin de confondre ceux qui se satisfont de ce qu’Allah prescrit, s’y soumettent et suivent le Messager, de ceux qui apostasient, suivent leur passion et ne se soumettent pas à qu'Allah a prescrit. L’ordre de changer l’orientation de la première qiblah était difficile à accepter sauf pour ceux à qui Allah facilita de croire en Lui et d’être convaincus que ce qu’Il prescrit à Ses serviteurs a des raisons très pertinentes qui le justifient. Il est exclu qu’Allah vous fasse perdre la récompense de votre foi en Lui, dont la récompense pour les prières que vous avez accomplies avant le changement de qiblah. Allah est Compatissant (du nom d’Allah `ar-ra`ûfu) et Miséricordieux avec les gens. Il ne les accable donc pas ni ne leur fait perdre la récompense qu’ils ont méritées pour leurs œuvres.
Nakakita nga si Allāh, O Propeta, sa pagbaling ng mukha mo at pagtingin mo sa dako ng langit dala ng pag-aabang at pagsisiyasat para sa pagbaba ng pagkasi ng pumapatungkol sa qiblah at paglilipat niyon sa kung saan mo iniibig kaya ibabaling ka nga Niya sa isang qiblah na kalulugdan mo iyon at iibigin mo iyon. Ito ay ang Bahay na Pinakababanal ni Allāh sa halip ng Bahay ng Pinagbanalan ngayon. Kaya magbaling ka ng mukha mo sa dako ng Bahay na Pinakababanal ni Allāh sa Makkah al-Mukarramah. Saan man kayo naroon, O mga mananampalataya, ay humarap kayo sa dako niyon sa sandali ng pagsasagawa ng dasal. Tunay na ang mga binigyan ng Kasulatan kabilang sa mga Hudyo at mga Kristiyano ay talagang nakaaalam na ang paglipat ng qiblah ay ang katotohanang pinababa mula sa Tagalikha nila at Tagapangasiwa ng kapakanan nila dahil sa pagtitibay nito sa Kasulatan nila. Si Allāh ay hindi nalilingat sa anumang ginagawa ng mga tagaayaw na ito sa katotohanan. Bagkus Siya – kaluwalhatian sa Kanya – ay nakaaalam doon at maggagantimpala sa kanila roon.
O Vjerovjesniče, vidjeli Smo kako gledaš prema nebesima očekujući da se spusti Objava u vezi kible i njene promjene ka pravcu kojeg voliš, i Mi ćemo te usmjeriti ka kibli koju voliš i kojom si zadovoljan. To je Allahov Sveti hram, umjesto Jerusalima koji je trenutno kibla. Upravi lice svoje ka Allahovom Svetom hramu u Meki časnoj! O vjernici, gdje god se nalazili upravite lica svoja u pravcu Svetog hrama tokom obavljanja namaza, a jevreji i kršćani kojima je data Knjiga dobro znaju da je promjena kible istina objavljena od njihovog Stvoritelja i Upravitelja, jer se to nalazi u njihovoj svetoj Knjizi. Allah nije nemaran prema onome što rade ovi koji se okreću od istine, već će ih On, Uzvišeni, kazniti za to.
Ey Peygamber! Kıblenin durumu ve arzuladığın yere değiştirilmesi hakkında inecek olan vahyin yolunu gözleyerek ve araştırarak yüzünü semaya doğru çevirdiğini ve baktığını görüyoruz. Şüphesiz şimdi senin yüzünü Beytu’l-Makdis olan kıbleden razı olacağın ve seveceğin bir kıbleye döndüreceğiz - Orası Mescid-i Haram'dır-. Şimdi yüzünü Mekke-i Mükerreme'deki Allah'ın Mescid-i Haram'ı yönüne çevir ve -Ey Müminler- sizler de nerede olursanız olun namaz kılarken ona doğru yönelin. Kendilerine kitap gönderilmiş olan Yahudi ve Hristiyanlar kitaplarında bulunması sebebiyle çok iyi biliyorlar ki, kıblenin değiştirilmesi, yaratıcıları ve işlerini düzenleyen Allah’tan indirilen bir hakikattir. Allah haktan yüz çevirenlerin yaptıklarından gafil değildir. Bilakis Allah, bütün bunları bilir ve karşılığında onları cezalandıracaktır.
Sungguh Kami telah melihat gerak-gerik wajah dan pandanganmu -wahai Nabi- ke arah langit untuk menunggu turunnya wahyu tentang pengalihan arah kiblat yang engkau inginkan. Lalu Kami benar-benar menghadapkanmu ke arah kiblat yang engkau ridai dan sukai, yaitu Baitullah (Ka'bah), sebagai pengganti Baitulmaqdis yang sekarang. Sebab itu, hadapkanlah wajahmu ke arah Baitullah yang ada di Makkah al-Mukarramah, sehingga di manapun kalian -wahai orang-orang mukmin- berada, hadapkanlah wajah kalian ke arahnya ketika menunaikan salat. Sesungguhnya orang-orang yang telah diberikan kitab suci, baik Yahudi maupun Nasrani benar-benar mengetahui bahwa pengalihan kiblat ini adalah kebenaran yang turun dari Tuhan yang menciptakan mereka dan mengatur urusan mereka, karena kebenaran itu telah tertulis di dalam kitab suci mereka. Allah tidak lalai terhadap perbuatan orang-orang yang berpaling dari kebenaran, bahkan Allah mengetahuinya dan akan memberi mereka balasan yang setimpal.
Quả thật, TA (Allah) đã thấy Ngươi - hỡi Nabi Muhammad - đã ngẩn đầu nhìn lên trời bằng ánh mắt khao khát được thiên khải về vấn đề đổi Qiblah theo hướng mà Ngươi mong muốn. Bởi thế, TA đã cho lệnh Ngươi hướng mặt về hướng mà Ngươi đã yêu thích và hài lòng - đó là Ngôi Đề Ka'bah - thay thế Masjid Al-Aqsa. Từ nay, Ngươi hãy hướng mặt mình về hướng ngôi nhà của Allah Al-Haram tại Makkah lúc lễ nguyện Salah. Và các ngươi - hỡi những người có đức tin - hãy quay mặt về hướng đó khi lễ nguyện Salah. Và quả thật, những kẻ hiểu biết về Kinh Sách thuộc tộc Do Thái và Thiên Chúa đều biết rõ việc chuyển hướng Qiblah đúng thực là Chỉ Đạo được thiên khải từ Đấng Tạo Hóa của chúng, Đấng Quản Lý mọi công việc của chúng, bởi vì nó được khẳng định trong Kinh Sách của chúng. Và quả thật Allah không phải không biết những gì mà những kẻ chống đối chân lý đang làm. Thật vinh quang thay Ngài, Ngài luôn am tường va thông toàn điều đó và Ngài sẽ trừng phạt chúng thích đáng.
Profeta, hemos visto cómo diriges tu rostro y tu mirada hacia el cielo, a la espera de que te sea revelado el cambio de Quibla que deseabas. Te pedimos entonces que te orientes hacia una Quibla que tú aceptas y que te place, que es la Casa Sagrada y ya no más hacia Jerusalén. Dirige tu rostro hacia la Casa Sagrada de La Meca y donde quiera que se encuentren, creyentes, dirijan su rostro en esta dirección al orar. Aquellos que recibieron el Libro, los judíos y los cristianos, saben que este cambio de Quibla es la verdad revelada por su Creador y Aquel que decide sobre su destino, ya que este cambio es una prescripción presente en su Libro. Al‑lah no ignora lo que hacen estas personas que se desvían de la verdad. Por el contrario, Él lo sabe y los retribuirá por ello.
God saw you, O Prophet, turning your face and gazing towards the heavens, anticipating revelation about changing the direction of prayer to the place you loved. God will turn you to a prayer direction which you will be pleased with, to the Sacred House of God, instead of the prayer direction you now face, so turn your face to the Sacred House of God in Makkah, and wherever you are, O believers, turn towards it to perform your prayers. Those who have been given the Scripture, the Jews and the Christians, know well that the change of prayer direction is the truth revealed from their Creator Who arranges and manages their lives, as it is clear in their Scripture. God is not unaware of what those who turn away from the truth do. He, glory be to Him, is aware of everything, and will reward them according to their actions.
144- Biz yüzünü göğe doğru evirip çevirmeni elbette görüyoruz. Onun için seni hoşnut olacağın
bir kıbleye döndüreceğiz. Artık yüzünü Mescid-i Haram’a doğru çevir. Her nerede bulunursanız
bulunun yüzlerinizi o yöne çevirin. Şüphe yok ki kendilerine kitap verilenler bunun
Rabb’lerinden gelen bir hak olduğunu pek iyi bilirler. Allah onların yapmakta olduklarından
gafil değildir.
144. Yüce Allah, Peygamberine hitaben:“Biz yüzünü göğe doğru evirip çevirmeni”
Kâbe’ye yönelmeyi emreden vahyin inişini bekleyerek ve arzulayarak göğün her bir tarafına çokça
bakıp durmanı “elbette görüyoruz.” Yüce Allah’ın: “yüzünün” buyurup da “gözünün”
buyurmamış olması, hem Peygamber’in bu işe fazla önem verdiği dolayısıyladır, hem de yüzün
evirilip çevrilmesinin aynı zamanda gözün de evrilip çevrilmesini gerektirmesinden dolayıdır.
“Onun için seni hoşnut olacağın bir kıbleye” sevdiğin kıble olan Kâbe’ye
“döndüreceğiz.” Biz seni dost edindiğimizden dolayı, o yöne çevireceğiz.
Bu buyruk Peygamber’in fazilet ve şerefini de açıklamaktadır. Çünkü Yüce Allah onu hoşnut edecek
şeyi yapmaktadır. Daha sonra Yüce Allah Peygamber’e bu kıbleye yönelmesini açıkça emrederek:“Artık yüzünü Mescid-i Haram’a doğru çevir” diye buyurmaktadır. Yüzle
insan bedeninin ön tarafına denk gelen yön kastedilmektedir. “Her nerede bulunursanız bulunun”
karada yahut denizde, doğuda ya da batıda, güneyde yahut kuzeyde olun “yüzlerinizi o yöne çevirin.”
İşte bu buyruktan farz olsun nafile olsun bütün namazlar için Kabe’ye yönelmenin farz olduğu
anlaşılmaktadır. Yine bu buyruktan anlaşıldığına göre eğer bizzat kıbleye yönelme imkânı varsa
yönelin; aksi takdirde kıblenin bulunduğu tarafa yönelmek yeterlidir. Bedenen kıbleden başka
tarafa dönmek ise namazı bozar. Çünkü bir şeyi emretmek onun aksini yasaklamak demektir.
Yüce Allah bundan önceki buyruklarda Kitab ehlinden olsun başkalarından olsun, bu işe itiraz
edenleri ve onlara verilen cevabı söz konusu etmiş idi. Burada da Kitap ehli ile onların ilim
adamlarının, Rasulün bu hususta apaçık bir hak üzere olduğunu bildiklerini söz konusu
etmektedir. Çünkü onlar bunu kendi kitaplarında bulmaktadırlar. Dolayısı ile itirazları sadece
inat ve kıskançlıklarından dolayıdır. Onlar hatalarını bildiklerine göre artık bu yaptıklarına
aldırış etmeyin. Çünkü kişi kendisine itiraz eden kimsenin itiraz ettiği hususun şüpheli olması
ve itirazcının da doğru söyleme imkânının bulunması halinde üzülür. Ama itiraz edilenin, haklı
ve doğruyu savunan taraf olduğundan emin olunduğu, itiraz eden kişinin de inatçı ve söylediği
sözün bâtıl olduğu bilindiği vakit, onun bu itirazına aldırış etmeyi gerektiren bir durum
yoktur. Aksine böyle bir itirazcının dünyevi ve uhrevi cezaya çarptırılması beklenir. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Allah onların yapmakta olduklarından gafil değildir.”
Aksine O, amellerini tespit eder ve bu yaptıkları ile kendilerini cezalandırır. Bu buyrukta
itiraz edenlere bir tehdit, mü’minlere de bir teselli vardır.
The First Abrogation in the Qur'an was about the Qiblah
`Ali bin Abu Talhah related that Ibn `Abbas narrated: The first abrogated part in the Qur'an was about the Qiblah. When Allah's Messenger ﷺ migrated to Al-Madinah, the majority of its people were Jews, and Allah commanded him to face Bayt Al-Maqdis. The Jews were delighted then. Allah's Messenger ﷺ faced it for ten and some months, but he liked to face the Qiblah of Ibrahim (Ka`bah in Makkah). He used to supplicate to Allah and look up to the sky (awaiting Allah's command). Allah then revealed:
قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَآءِ
(Verily, We have seen the turning of your (Muhammad's) face towards the heaven), until,
فَوَلُّواْ وُجُوهَكُمْ شَطْرَهُ
(turn your faces (in prayer) in that direction.)
The Jews did not like this ruling and said:
مَا وَلَّـهُمْ عَن قِبْلَتِهِمُ الَّتِى كَانُواْ عَلَيْهَا قُل لّلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ
("What has turned them (Muslims) from their Qiblah (prayer direction) to which they used to face in prayer." Say (O Muhammad), "To Allah belong both, east and the west.") (2:142)
Allah said:
فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللَّهِ
(. ..so wherever you turn (yourselves or your faces) there is the Face of Allah) (2:115),
and:
وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِى كُنتَ عَلَيْهَآ إِلاَّ لِنَعْلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَّن يَنقَلِبُ عَلَى عَقِبَيْهِ
(And We made the Qiblah (prayer direction towards Jerusalem) which you used to face, only to test those who followed the Messenger (Muhammad ) from those who would turn on their heels (i.e., disobey the Messenger).) (2:143)
Is the Qiblah the Ka`bah itself or its General Direction
Al-Hakim related that `Ali bin Abu Talib said:
فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ
(...so turn your face in the direction of Al-Masjid Al-Haram (at Makkah).) means its direction."
Al-Hakim then commented that the chain of this narration is authentic and that they (i.e., Al-Bukhari and Muslim) did not include it in their collections.
This ruling concerning the Qiblah is also the opinion of Abu Al-`Aliyah, Mujahid, `Ikrimah, Sa`id bin Jubayr, Qatadah, Ar-Rabi` bin Anas and others. Allah's Statement:
وَحَيْثُ مَا كُنتُمْ فَوَلُّواْ وُجُوهَكُمْ شَطْرَهُ
(And wheresoever you people are, turn your faces (in prayer) in that direction) is a command from Allah to face the Ka`bah from wherever one is on the earth: the east, west, north or south. The exception is of the voluntary prayer (Nafl) while one is traveling, for one is allowed to offer it in any direction his body is facing, while his heart is intending the Ka`bah. Also, when the battle is raging, one is allowed to offer prayer, however he is able. Also, included are those who are not sure of the direction and offer prayer in the wrong direction, thinking that it is the direction of the Qiblah, because Allah does not burden a soul beyond what it can bear.
The Jews had Knowledge that the (Muslim) Qiblah would later be changed
Allah stated that:
وَإِنَّ الَّذِينَ أُوتُواْ الْكِتَـبَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْ
(Certainly, the people who were given the Scripture (i.e., Jews and the Christians) know well that, that (your turning towards the direction of the Ka`bah at Makkah in prayers) is the truth from their Lord.)
This Ayah means: The Jews, who did not like that you change your Qiblah from Bayt Al-Maqdis, already knew that Allah will command you (O Muhammad) to face the Ka`bah. The Jews read in their Books their Prophets' description of Allah's Messenger ﷺ and his Ummah, and that Allah has endowed and honored him with the complete and honorable legislation. Yet, the People of the Book deny these facts because of their envy, disbelief and rebellion. This is why Allah threatened them when He said:
وَمَا اللَّهُ بِغَـفِلٍ عَمَّا يَعْمَلُونَ
(And Allah is not unaware of what they do.)
O Profeta – abbiamo visto variare la direzione del tuo volto e del tuo sguardo nel cielo con attenzione, alla ricerca della rivelazione che riguarda Al-Ǭiblah e il cambiamento che ti compiace. Noi ti indirizziamo verso Al-Ǭiblah che accetti e desideri. Ed è la Sacra Casa di Allāh بيت الله الحرام – invece dell'attuale Beit Al-Maǭdes, rivolgi il tuo volto alla Sacra Casa di Allāh, che è situata nella Benedetta Mekkeh بيت الله الحرام بمكة المكرمة, e ovunque siate – o voi credenti – rivolgetevi verso di essa quando compiete la Salēt. E in verità coloro che hanno ricevuto il libro, sia Ebrei che Nazareni, sanno che in verità il cambiamento di Al-Ǭiblah è verità rivelata dal loro Creatore, Colui che dirige tutte le loro cose. Questo è fatto accertato nel loro Libro, e Allāh non è ignaro di ciò che fanno gli avversi alla retta via; ma Lui, gloria Sua, ne è Consapevole, e li punisce per le loro azioni.
"Sungguh Kami (sering) melihat mukamu menengadah ke langit, maka sungguh
Kami akan memalingkan kamu ke kiblat yang kamu sukai. Palingkanlah mukamu ke arah Masjidil
Haram. Dan di mana saja kamu berada, palingkanlah mukamu ke arahnya. Dan sesungguhnya
orang-orang (Yahudi dan Nasrani) yang diberi al-Kitab (Taurat dan Injil)
memang mengetahui, bahwa berpaling ke Masjidil Haram itu adalah benar dari Tuhannya; dan Allah
sekali-kali tidak lengah dari apa yang mereka kerjakan." (Al-Ba-qarah: 144).
(144) Allah تعالى berfirman kepada NabiNya, ﴾ قَدۡ نَرَىٰ تَقَلُّبَ
وَجۡهِكَ فِي ٱلسَّمَآءِۖ ﴿ "Sungguh Kami (sering) melihat mukamu (Muhammad) me-nengadah ke langit," maksudnya, beliau seringkali melakukan hal itu berulang-ulang dengan rasa harap dan menunggu turunnya wahyu tentang menghadap ke Ka'bah. Allah تعالى berfirman, ﴾
وَجۡهِكَ ﴿ "Mukamu," dan bukan dengan matamu adalah untuk menambah perhatiannya, dan karena pembalikan wajah secara pasti diikuti dengan pembalikan mata. ﴾
فَلَنُوَلِّيَنَّكَ ﴿ "Maka sungguh Kami akan memalingkan kamu," maksudnya, Kami akan mengarahkan kamu karena kekuasaan Kami terhadapmu, ﴾
قِبۡلَةٗ تَرۡضَىٰهَاۚ ﴿ "ke kiblat yang kamu sukai," maksudnya, yang kamu senangi yaitu Ka'bah. Ini me-rupakan suatu penjelasan akan keutamaan dan kemuliaan beliau ﷺ, di mana Allah تعالى bersegera dalam memenuhi keinginan beliau, kemudian Allah menegaskan tentang menghadap ke arah Ka'bah.
Allah تعالى berfirman, ﴾ فَوَلِّ وَجۡهَكَ شَطۡرَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِۚ ﴿ "Palingkanlah mukamu ke arah Masjidil Haram." Muka adalah suatu bagian yang terdepan dari tubuh manusia. ﴾
وَحَيۡثُ مَا كُنتُمۡ ﴿ "Dan di mana saja kamu berada," yaitu di lautan atau daratan, timur atau barat, selatan atau utara, ﴾
فَوَلُّواْ وُجُوهَكُمۡ شَطۡرَهُۥۗ ﴿ "maka palingkanlah mukamu ke arahnya," mak-sudnya, menghadap kepada arah Ka'bah.
Di dalam ayat ini terdapat kandungan disyaratkannya meng-hadap kiblat dalam menjalankan setiap shalat, baik yang wajib maupun yang sunnah. Apabila memungkinkan menghadap kepada dzat Ka'bah tersebut, (maka wajib menghadap fisik Ka'bah), namun bila tidak memungkinkan, maka ke arahnya saja. Dan ini juga me-nunjukkan bahwa berpaling dengan badan itu membatalkan shalat, karena perintah kepada sesuatu itu berarti larangan dari perkara yang berlawanan dengannya.
Ketika Allah تعالى menyebutkan -dalam pembahasan tadi- orang-orang yang membantah hal tersebut dari ahli Kitab dan selain me-reka dan Allah تعالى juga menyebutkan tentang jawaban atas bantahan mereka itu, lalu Allah dalam ayat ini menyebutkan bahwasanya ahli Kitab dan orang-orang yang berilmu di antara mereka menge-tahui dengan benar bahwasanya engkau berada dalam kebenaran yang jelas, karena mereka mendapatkannya ada di dalam kitab mereka, akan tetapi mereka berpaling karena membangkang dan zhalim.
Apabila mereka mengetahui akan kesalahan mereka, jangan-lah kalian mempedulikan hal itu, karena sesungguhnya manusia akan dipusingkan oleh suatu bantahan dari orang yang memban-tahnya apabila perkaranya tidaklah jelas dan kemungkinan saja yang benar itu ada padanya, namun apabila dia yakin bahwa kebenaran itu ada bersama orang yang dibantah, sedangkan orang yang membantah itu hanyalah seorang yang keras kepala yang mengetahui kesalahan perkataannya, maka sama sekali tidak ada yang harus dipedulikan padanya, akan tetapi tunggu saja siksaan dunia dan akhirat yang akan dirasakan oleh orang-orang yang membantah tersebut. Karena itu Allah berfirman, ﴾
وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا يَعۡمَلُونَ ﴿ "Dan Allah sekali-kali tidak lengah dari apa yang
mereka kerjakan," bah-kan Allah memelihara perbuatan-perbuatan mereka dan akan mem-berikan
balasannya. Di dalam ayat ini terdapat ancaman terhadap orang-orang yang membantah dan sekaligus
hiburan bagi kaum Mukminin.
The orientation to Qiblah قبلہ
This verse begins by speaking of how deeply the Holy Prophet ﷺ ،; wished that the Ka'bah کعبہ be appointed as the Qiblah قبلہ of the Muslims. This inclination has been explained in different ways, but there is no real contradiction involved in these different views. For example, it has been said that before prophethood was conferred on him, he used to follow, out of the impulsion of his own nature, the way of Sayyidna Ibrahim ؓ (Araham) , and that when he began to receive the Revelation, the Holy Qur'an itself designated his Shari'ah as being in total accord with the Abrahamic Way. Moreover, the Qiblah قبلہ of Sayyidna Ibrahim (علیہ السلام) as well as that of Sayyidna Ismail (علیہ السلام) ، had been the Ka'bah کعبہ . So, it was quite in the nature of things for him to wish that the Ka'bah کعبہ be appointed as the Qiblah قبلہ of the Muslims. An additional factor was that the Arab tribes, in spite of being associators, at least claimed to be the followers of the Abrahamic Way, and acknowledged the Ka'bah کعبہ as their Qiblah قبلہ in contradiction to the Jews. Once the Ka'bah کعبہ had been made the Qiblah قبلہ of the Muslims, the Arabs could be expected to find Islam more acceptable. As. for the hope that the adoption of the Baytul-Maqdis بیت المقدس as the Qiblah قبلہ would bring the Jews closer to Islam, it had been dashed by the events of the last sixteen or seventeen months, for the hostility of the Jews to Islam, fed by their vanity, had only been growing more intense.
Whatever be the motive, the Holy Prophet was very keen to see the Ka'bah appointed as the Qiblah. Now, prophets are as close to Allah as man can ever be, and this exalted station teaches them to observe a very strict spiritual etiquette - they never submit a request before Allah until and unless they have received the permission to do so. This principle leads us to believe that the Holy Prophet had already been allowed to pray for his wish to be fulfilled, and that he hoped his prayer would be granted. So, he used to turn his face again and again to the sky, anxiously waiting for an angel to appear and bring the injunction he had been wishing for.
In the present verse, Allah describes this state of the Holy Prophet in an appreciative manner, and promises to assign him a Qiblah that he would like. Immediately after the promise, there follows the commandment: فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ : .Now turn your face in the direction of the Sacred Mosque." Here we find a manifestation of the subtle workings of divine grace - the Holy Prophet ﷺ was, to begin with, granted the joy of hearing a promise made, and, immediately after, the greater joy of seeing the promise fulfilled. (Qurtubi, Jassas and Mazhari)
Injunctions and related considerations
As we have explained earlier, Allah is not confined to any direction or dimension و لِلَّـهِ الْمَشْرِقُ وَالْمَغْرِبُ : "And the East and the West both belong to Allah." (2:115) But in order to institute a communal unity among the Muslims scattered all over the world, Divine Wisdom thought fit to assign them a particular and definite orientation which could serve as a visible symbol of that unity. Now, this orientation could have as easily been provided by the Baytul-Maqdis بیت المقدس . But the Ka'bah کعبہ was finally chosen as the Qiblah قبلہ in accordance with the wish of the Holy Prophet ﷺ ، and the injunction was announced in the present verse. The situation required that the Holy Qur'an should use the phrase: 'Turn your face toward the Ka'bah کعبہ ، or toward the Baytullah بیت اللہ .' But we actually find the Holy Qur'an saying: "Turn your face in the direction of Al-Masjid al-Haram المسجد الحرام ." This particular mode of expression helps to clarify several important questions with regard to the Qiblah قبلہ .
Although, the Qiblah قبلہ ، to be precise, is the Baytullah بیت اللہ ، which is known as the Ka'bah کعبہ ، yet it is obvious that one can turn exactly towards the Baytullah بیت اللہ only so long as one can see it with one's own eyes, and that for those who live at some distance and cannot see it directly, it would be too rigorous an obligation to fulfill, if they were required to turn exactly towards the Baytullah بیت اللہ - in the case of distant towns, an exact orientation would be difficult and uncertain even with the help of the instruments and calculations. But the Islamic Shari'ah always aims at making things easy for people. So, the Holy Qur'an has designated as the Qiblah قبلہ ، not the Baytullah بیت اللہ or the Ka'bah کعبہ ، but Ali-Masjid al-Haram المسجد الحرام which covers a much wider area, and in the direction of which it is easy to turn even for those who live in far off places.
Then, a greater facility has been provided by the use of the word Shatr شطر . This Arabic word signifies "the half of a thing", or the direction in which a thing lies." According to the consensus of the commentators, here the word has been used in the second sense. So, the word itself points to the rule that in the case of places which are far from Makkah it is not even necessary for the prayers to be valid that one should turn exactly towards Al-Masjid al-Harm المسجد الحرام۔ for, it is quite sufficient to turn only "in the direction" of the Sacred Mosque, as the Holy Qur'an itself.has indicated. (Al-Bahr al-Muhit)
Let us give an example to make the rule as clear as possible. For countries which lie to the East of Makkah (e.g. Pakistan or India), the direction of Al-Masjid al-Haram المسجد الحرام means the West. So, if one turns towards the West, one's prayers would be valid enough. Since the point at which the sun sets in the summer is different from that where it sets in the winter, the Fuqaha' (the Muslim jurists) have decided that for the purposes of Salah in such countries, the West (the direction of the Qiblah قبلہ in this case) lies in between these two points. In mathematical terminology it means that an area covering 48 degrees between these two points is to be taken as being the direction of the Qiblah قبلہ . That is to say, even if one inclines 24 degrees to the right or to the left of the point at which Al-Masjid al-Hamm al-Haram المسجد الحرام is situated, one would still be considered to be praying in the right direction, and one's prayers would be quite valid. (For details, see "shark al-Chaghmini, ch. IV)
This discussion should be enough to expose the ignorance and muddle-headedness of those who, finding a slight deviation of two or three degrees in the orientation of some mosques in Pakistan and India, have pronounced the prayers offered in these mosques to be null and void. Such baseless opinions only betray the desire on their part to produce confusion and bickering among the Muslims. Let us not forget that the Islamic Shari'ah is meant for all men and for all the countries of the world, and will last till the Day of Judgment. Hence, the injunctions of the Shari'ah pertaining to all the spheres of human life have been made easy to practise, so that Muslims living in far flung hamlets, mountains, forests or islands may act upon them only on the basis of their own observation and experience, without needing the help of scientific instruments or mathematical calculations. Thus, people living to the East of Makkah may take an area covering 48 degrees as their Qiblah قبلہ - a deviation of five or ten degrees would not affect the validity of their prayers in any way. This has been made quite clear by a hadith reported by al-Tirmidhi from the blessed Companion Abu Hurayrah ؓ which says: ما بین المشرق و المغرب قبلہ : "The Qiblah lies between the East and the West." This hadith is actually addressed to the people of Madinah whose Qiblah قبلہ lies, to be precise, in the direction of the South somewhere between the East and the West, but, in effect, the hadith provides an explanation of the phrase "'in the direction of Al-Masjid al-Haram" المسجد الحرام . This is the general principle; one should, however, make an effort to ensure, in laying down the foundation of a mosque, that the orientation towards the Baytullah بیت اللہ is as exact as possible. The successors of the Blessed Companions and the generations following them had adopted a very simple method for determining the correct orientation: If there was a mosque built by the blessed Companions present in a town, the neighbouring mosques were given the same orientation, and these in their turn used to serve as the models for the mosques in the villages or towns in the region concerned, thus setting up a chain which went on prolonging itself. Consequently, the method of determining the Qiblah in places far off from Makkah has always been this: If an old mosque is present in the vicinity, the new mosques should conform to its orientation, for in so many towns it is the blessed Companions themselves or their successors who have built mosques and determined their orientation which has been followed by later generations.
To conclude, the mosques which have so far been built are quite sufficient for the purpose of determining the orientation, and it is not proper to raise unnecessary objections and doubts in this respect - the Shari'ah actually disapproves of such attempts at leading Muslims into perplexity. For, such a perplexity may sometimes have the consequence of making people suspect that in so far as the blessed Companions, their successors or the generality of Muslims have not been able to determine a mathematically correct orientation, their prayers have not been valid. Such a thought is not only false, but also betrays the insolence of the man who can harbour it. It is in view of this that Ibn Rajab, the famous Hanbali scholar of the 8th century A.H., disapproves of the use of astronomical instruments and complex mathematical calculations for the purpose of fixing the orientation. He writes:
و اما علم التیسیر فاذا تعلم منہ ما یحتاج الیہ للاستھداء و معرفۃ القبلۃ والطرق کان جایزاً عند الجمھور ومازاد علیہ فلا حاجۃ الیہ و ھویشغل عماھواھم منہ وربماادی التدقیق فیہ الی اساءۃ الظن بمحاریب المسلمین فی امصارھم کما وقع فی ذلک کثیرمن اھل ھذا العلم قدیماًوحدیثاً وذلک یقحی الی اعتقادخطاًالصحابہ والتابعین فی صلواتھمفی کثیر من المصار وھوباطل وقدانکرالامام احمدالاستدلال بالجدی وقال انما وردمابین المشرق والمغرب قبلہ
"As for the science of astronomy, it is legitimate, according to the ` Ulama علما ' in general, to acquire it for its being helpful in de termining the Qiblah قبلہ or in finding one's way in a journey or the directions of the roads. A greater knowledge than this is not at all necessary (according to the Shari'ah), for that may lead one to neglect more important things, and an indulgence in complex calculations may sometimes produce vile doubts about the mosques of Muslims in their towns - a weakness to which the amateurs of such sciences are all too prone. It may even lead one to believe that the prayers of the blessed Companions and their successors in certain towns had been in-valid - a belief which is totally false. For this reason, Imam Ahmad ibn Hanbal has forbidden the Pole-Star to be taken into consideration for determining the orientation, on the ground that the hadith says no more than that the Qiblah قبلہ lies between the East and the West."
As for deserted regions, forests or new settlements, etc. where no earlier mosques are to be found, the Shari` ah lays down this rule on the basis of the practice of the blessed Companions and their successors: in such places one should arrive at an approximate determination of the Qiblah قبلہ with the help of the Sun, the Moon and Pole-Star, these being the phenomena with which everyone is familiar enough; and if one still suspects some slight deviation, one should ignore it. For, according to al-Bada'i`, the authoritative work on Islamic jurisprudence, in places far off from Makkah, an approximately correct orientation, chosen on the basis of such general indications, stands for the Ka'bah کعبہ ، and all the injunctions pertaining to the Qiblah apply to the orientation selected in this manner. The Shari` ah provides many illustrations of the basic principle involved here. For example, sleep is taken to stand for the passing of wind, and invalidates the Wudu وضو (the prescribed ablution); or, a journey is taken to represent hardship, even when an actual journey does not involve it, and a man who is in the course of any kind of a journey is given all the concessions allowed by the Shari` ah to a traveler. The principle requires that an orientation determined on the basis of general and familiar indications should be accepted as the Qiblah قبلہ . The great scholar known as "Allama Bahr al-'Ulum" lays down the rule thus in his " Rasa'il al-Ark-an":
والشروط وقوع المسامتۃ علی حسب مایری المصلی ونحن غیرمامورین بالمسامتۃ علی مایحکم بہ اللالات الرصدیۃ ولھذا افتوا ان الانحراف المفسدان یتجاوز المشارق و المغارب
The only condition necessary to be fulfilled in turning to-wards the Qiblah قبلہ is that the man offering his prayers should be duly convinced that his face is turned in the direction of the Ka'bah کعبہ . The Shari` ah does not compel us to adopt exactly the orientation which can be obtained only with the help of astronomical instruments. So the 'Ulama عُلما in general have come to the conclusion that a deviation invalidates the prayers only when the difference is as great as between the East and the West."
Those interested in a detailed discussion of the subject may consult my book in Urdu, "Simt-e-Qiblah سمت القبلہ ".
Ô Prophète, Nous avons vu comment tu tournais le visage et ton regard vers le Ciel, attendant que te soit révélé le changement de qiblah que tu désirais. Nous te faisons donc t’orienter en direction d’une qiblah que tu agrées et que tu aimes, qui est la Maison Sacrée en lieu et place de Jérusalem. Tourne donc ton visage en direction de la Maison Sacrée de la Mecque et où que vous soyez, ô croyants, tournez-vous en vous orientant dans cette direction lorsque vous priez. Ceux à qui le Livre a été donné, les juifs et les chrétiens, savent assurément que ce changement de qiblah est la vérité révélée par leur Créateur et Celui qui décide de leur sort, puisque ce changement est une prescription présente dans leur Livre. Allah n’est pas inattentif à ce que font ces gens qui se détournent de la vérité. Au contraire, Il le sait et les rétribuera pour cela.
Par Allah, si tu allais vers ceux à qui le Livre a été donné, juifs et chrétiens, accompagné de preuves établissant que ce changement de qiblah est une vérité, ils ne se tourneraient pas en direction de ta qiblah, par rejet obstiné pour ce que tu apportes et par irrespect de la vérité. Il est exclus que tu te tournes en direction de leur qiblah après qu’Allah t’en aie détourné et il est exclus que certains parmi eux se tournent en direction de la qiblah de certains autres car les uns accusent les autres de mécréance. Si tu suis les passions de ces gens au sujet de la qiblah et d’autres prescriptions et jugements après que la science authentique et indubitable t’ait été révélée, tu serais, pour avoir délaissé la guidée et suivi ta passion, du nombre des injustes. Ces paroles adressées au Prophète indiquent combien suivre ces gens est hideux. Comme Allah préserva Son Prophète de cet écart, ces paroles constituent donc après sa mort un avertissement adressé à sa communauté.
Demi Allah! Jika engkau -wahai Nabi- datang kepada orang-orang yang telah diberi kitab suci, baik orang-orang Yahudi maupun Nasrani dengan membawa setiap ayat dan bukti yang menunjukkan bahwa pengalihan kiblat itu adalah benar, niscaya mereka tidak akan mau menghadap ke arah kiblatmu karena mereka memang menolak agama yang engkau bawa dan enggan mengikuti kebenaran. Engkau tidak akan menghadap ke arah kiblat mereka setelah Allah memalingkanmu dari kiblat itu. Sebagian dari mereka pun tidak akan menghadap ke arah kiblat sebagian yang lain karena masing-masing dari mereka mengafirkan golongan yang lain. Namun, jika engkau mengikuti hawa nafsu orang-orang itu -dalam urusan kiblat dan ketentuan-ketentuan hukum lainnya setelah engkau mendapatkan ilmu yang benar dan tidak ada keraguan terhadapnya- sesungguhnya ketika itu engkau benar-benar termasuk orang-orang yang zalim karena telah meninggalkan petunjuk dan mengikuti hawa nafsu. Kata-kata ini ditujukan kepada Nabi -ṣallallāhu 'alaihi wa sallam- untuk menunjukkan betapa buruknya tindakan mengikuti orang-orang tersebut. Jika tidak, maka Allah telah memelihara Nabi-Nya dari tindakan tersebut. Kata-kata ini juga merupakan peringatan bagi umatnya sepeninggalnya.
"Dan sungguh jika kamu mendatangkan kepada orang-orang (Yahudi dan Nasrani) yang diberi al-Kitab (Taurat dan Injil),
semua ayat (keterangan), mereka tidak akan mengikuti kiblatmu, dan kamu
pun tidak akan mengikuti kiblat mereka, dan sebagian mereka pun tidak akan mengikuti kiblat
sebagian yang lain. Dan sungguh jika kamu mengikuti keinginan mereka setelah datang ilmu
kepadamu, sesungguhnya kamu kalau begitu termasuk golongan orang-orang yang zhalim." (Al-Baqarah: 145).
(145) Di antara semangat Nabi Muhammad ﷺ yang besar dalam menyampaikan
hidayah kepada manusia adalah, beliau mengerahkan segala daya dan upaya untuk mereka dari
nasihat dan lemah lembut dalam memberi hidayah kepada mereka, beliau sangat sedih bila mereka
tidak tunduk kepada perintah Allah. Di antara kaum kafir ada yang membangkang terhadap perintah
Allah, berlaku sombong terhadap Rasul-rasul Allah dan meninggalkan hidayah dengan sengaja dan
melampaui batas; di antara mereka itu ada orang-orang Yahudi dan orang-orang Nasrani, yaitu ahli
kitab pertama yang mengingkari Nabi Muhammad ﷺ dengan keyakinan, bukan dengan kebodohan. Oleh
karena itu Allah تعالى mengabarkan bahwasanya sekiranya, ﴾ أَتَيۡتَ ٱلَّذِينَ أُوتُواْ
ٱلۡكِتَٰبَ بِكُلِّ ءَايَةٖ ﴿ "kamu mendatangkan kepada orang-orang (Yahudi dan Nasrani) yang diberi al-Kitab (Taurat dan Injil), semua ayat (keterangan)," maksudnya, dengan segala bukti nyata dan dalil yang menjelaskan perkataan-mu dan menerangkan apa yang kamu dakwahkan kepadanya,﴾
مَّا تَبِعُواْ قِبۡلَتَكَۚ ﴿ "mereka tidak akan mengikuti kiblatmu," maksudnya, mereka tidak akan mengikutimu; karena mengikuti dalam hal kiblat me-nunjukkan akan ketundukan kepada beliau, dan karena sebabnya adalah dalam perkara kiblat, dan perkara tersebut bisa seperti itu adalah karena mereka durhaka, di mana mereka telah mengetahui kebenaran namun mereka meninggalkannya, maka ayat-ayat itu hanya akan bermanfaat bagi orang yang mencari kebenaran, namun perkaranya samar menurutnya, maka ayat-ayat yang jelas akan (berfungsi) menerangkan untuknya.
Adapun orang yang telah bertekad untuk tidak mengikuti kebenaran, maka tidak ada alasan lagi baginya, dan juga perpecah-an di antara mereka benar-benar terjadi, di mana sebagian mereka tidak mengikuti kiblat sebagian yang lain. Oleh karena itu, bukan-lah suatu hal yang aneh, apabila mereka tidak mengikuti kiblatmu wahai Muhammad ﷺ, dan mereka itu adalah musuh yang benar-benar dengki.
FirmanNya, ﴾ وَمَآ أَنتَ بِتَابِعٖ قِبۡلَتَهُمۡۚ ﴿ "Dan kamu pun tidak akan meng-ikuti kiblat mereka," ini lebih mantap daripada kalimat "janganlah kamu mengikuti," karena hal itu mengandung suatu dugaan bahwa Muhammad ﷺ memiliki sifat tampil beda dengan mereka, maka hal itu tidaklah mungkin terjadi dari beliau. Allah juga tidak ber-firman "sekiranya didatangkan kepada mereka setiap ayat," karena mereka tidak memiliki dalil atas apa yang mereka katakan. Demi-kian juga apabila telah jelas kebenaran itu dengan dalil-dalilnya yang yakin, maka tidaklah harus menjawab hal yang syubhat yang muncul darinya, karena dia tidak memiliki batas dan juga karena dia mengetahui kebatilannya, atas dasar pengetahuan bahwa setiap yang bertentangan dengan kebenaran yang jelas itu adalah suatu kebatilan, maka menjawab hal yang syubhat itu hanyalah sebatas suatu tindakan derma semata (yang tidak harus).
﴾ وَلَئِنِ ٱتَّبَعۡتَ أَهۡوَآءَهُم ﴿ "Dan sungguh jika kamu mengikuti keinginan mereka." Allah berkata, "keinginan mereka" dan tidak berkata "agama mereka"; karena apa yang mereka anut saat itu adalah sebatas hawa nafsu diri mereka, hingga dalam hati mereka pun mengetahui bahwa hal itu bukanlah agama, dan barangsiapa yang meninggal-kan agama, maka dia hanya mengikuti hawa nafsu, tidak ada lain-nya. Allah تعالى berfirman,
﴾ أَفَرَءَيۡتَ مَنِ ٱتَّخَذَ إِلَٰهَهُۥ هَوَىٰهُ ﴿
"Maka pernahkah kamu melihat orang yang menjadikan hawa nafsu-nya sebagai tuhannya?" (Al-Jatsiyah: 23).
﴾ مِّنۢ بَعۡدِ مَا جَآءَكَ مِنَ ٱلۡعِلۡمِ ﴿ "Setelah datang ilmu kepadamu," bahwa-sanya engkau berada di atas kebenaran sedangkan mereka dalam kebatilan, ﴾
إِنَّكَ إِذٗا ﴿ "sesungguhnya kamu kalau begitu," maksudnya, jika kamu mengikuti mereka, hal ini adalah sebuah tindakan pen-cegahan agar kalimat ini tidak terputus dengan kalimat yang se-belumnya, walaupun hanya dalam pikiran, ﴾
لَّمِنَ ٱلظَّٰلِمِينَ ﴿ "termasuk golongan orang-orang yang zhalim," yakni, tergolong bersama
mereka dan tergabung di antara kelompok mereka. Dan kezhaliman apa-kah yang paling keji dari
kezhaliman orang yang mengetahui kebenaran dan kebatilan lalu dia lebih memilih kebatilan
daripada kebenaran? Hal ini walaupun pembicaraannya kepada Muhammad ﷺ, namun umatnya termasuk di
dalamnya. Demikian juga apabila beliau ﷺ melakukan hal itu -dan ini tentu sangatlah mustahil-
niscaya beliau juga zhalim, meskipun dengan kedudukannya yang tinggi dan kebaikannya yang
banyak, maka orang-orang yang selainnya tentunya lebih pantas dan patut.
Not until the Prophet Muhammad received divine revelation on a particular matter, did he change the pattern of previous prophets. Faithful to this principle, he initially made Jerusalem his prayer direction, or the qiblah, for prophets since the time of Solomon had prayed in that direction. The coming of Islam signalled the removal of the Jews from their position as torch-bearers of the true faith. The true faith had also to be separated and made distinct from Jewish tradition, so that it could appear in a new and unmistakably pure form. For this reason the Prophet eagerly awaited instructions to change the qiblah. In the second year after his emigration to Madinah, he received the commandment. The prophets who hailed from among the Jewish people had been informed that one day God would alter the qiblah, and they had passed the knowledge on to the Jews. It was something, therefore, that Jewish theologians should have expected. Yet only a few of them, such as ‘Abdullah ibn Salam and Mukhairiq, confirmed the authenticity of this commandment and acknowledged that God had revealed the truth through the Prophet Muhammad. The reason for the majority’s refusal to follow the Prophet was the fact that they were used to behave as they wished. They had certain romantic notions about the special position occupied by their own people, and they had made these the bedrock of their life and creed. Those who give free rein to their own desires will never follow the path of reason. In their perversity, they want the kind of satisfaction from the denial of God’s signs, which God would have wished them to derive from their acceptance.
Ey Peygamber! Sen beraberinde kendilerine kitap indirilmiş olan Yahudi ve Hristiyanlara kıblenin değiştirilmesinin hak olduğuna dair bütün ayetleri ve delilleri getirsen, yine de senin getirdiğine inat ederek ve hakka uymaya karşı kibirlendikleri için senin kıblene yönelmezler. Allah seni o kıbleden çevirdikten sonra sen de onların kıblesine yönelecek değilsin. Onlardan her biri diğer grubu kafir görmesi sebebiyle zaten onlar da birbirlerinin kıblesine yönelmezler. Sana üzerinde hiçbir şüphe olmayan doğru bilgi geldikten sonra sen, kıble meselesinde ve diğer dini kanunlar ve hükümlerde onların arzularına uyarsan, muhakkak ki o zaman doğru yolu terk edip arzularına uymuş olman sebebiyle zalimlerden olursun. Peygamber -sallallahu aleyhi ve sellem-'e yöneltilen bu hitap, onlara uymanın ne kadar çirkin olduğuna delalet eder. Yoksa Allah, Peygamber'ini böyle bir durumdan korumuştur. Bu, kendisinin ardından ümmetini sakındırmak için bir uyarı mahiyetindedir.
In continuing the discussion on the subject of the Qiblah قبلہ ، or the divinely-ordained orientation, the present verse provides yet another instance of the maliciousness of the People of the Book اھل کتاب . It is not that they demand solid and convincing arguments in order to be able to accept the new injunction with regard to the Qiblah قبلہ : it is sheer stubbornness which does not allow them to give their assent, and no proof in the world, declares the Holy Qur'an, is ever going to satisfy them. In fact, their two groups display an equal malice even towards each other - the Jews have adopted the Baytul-Maqdis as their Qiblah قبلہ ، while the Christians have chosen the East, and each group rejects the Qiblah of the other. On the other hand, the Holy Prophet , cannot accept either of these two orientations, for the new Qiblah قبلہ of the Muslims - the Baytullah بیت اللہ - has been instituted by a divine commandment, and is never going to be abrogated. So, there is no likelihood of an agreement between the People of the Book and the Muslims in this matter. The Baytul-Maqdis بیت المقدس ، no doubt, had once been instituted by a divine commandment, but that commandment has now been abrogated. Anyone who follows an abrogated injunction, and ignores the new in-junction which has replaced the earlier one, is actually disobeying Allah, and acting upon his individual opinion and personal desire. Naturally, it is impossible for the Holy Prophet g to follow the desires of the People of the Book. But, supposing for the sake of supposition, were he to do so even after having received a definite injunction through the Wahy وحی (Revelation), he would be counted among the unjust - that is, among those who disobey divine commandments. Such a situation, however, can never arise. Being a prophet, he is essentially sin-less, and as such cannot possibly be among the unjust. From this principle it logically follows that it is impossible for him to favour the desires of the People of the Book, and to accept their Qiblah قبلہ as his own.
Let us make it quite clear that this warning is outwardly addressed to the Holy Prophet ﷺ ، but is, in fact, intended for his Ummah, which is being asked to realize fully the gravity of the sin of ignoring or disobeying the injunction which has finally established the Baytullah بیت اللہ as the Qiblah قبلہ of the Muslims.
As for the phrase, وما انت بتبع : "You are not to follow their Qiblah قبلہ ", it is meant to declare that the Baytullah بیت اللہ shall now stay as the Qiblah قبلہ upto the end of the world. Thus, the declaration refutes the scoffing allegation of the People of the Book that there was no stability in the Islamic injunctions, and that the Muslims might again adopt the Baytul-Maqdis بیت المقدس as their Qiblah قبلہ . (Al-Bahr al-Muhit)
Tako mi Allaha, Vjerovjesniče, ako bi ti jevrejima i kršćanima, kojima je data Knjiga, donio sve dokaze i argumente da je promjena kible istina, oni se ne bi okrenuli ka tvojoj kibli, iz inata prema istini sa kojom si došao, i oholo odbijajući da je slijede. Ti se nećeš okretati prema njihovoj kibli nakon što te je Allah okrenuo od nje, niti će se jedni od njih okretati prema kibli drugih među njima, jer svaka skupina od njih smatra nevjernicima onu drugu skupinu. Ako bi ti slijedio njihove prohtjeve po pitanju kible ili po pitanju nekog drugog propisa, nakon ispravnog znanja koje ti je došlo i u koje nema sumnje, doista bi bio od nepravednika, zbog ostavljanja upute. Međutim, Uzvišeni Allah je sačuvao Poslanika od toga, i ovo Allahovo upozorenje upućeno je njegovom umetu nakon njega.
Thề bởi Allah, cho dù Ngươi - hỡi Nabi Muhammad - có mang ra trưng bày trước những kẻ được ban cho Kinh Sách thuộc tộc Do Thái và Thiên Chúa tất cả bằng chứng và dấu lạ rằng việc thay đổi Qiblah là Chỉ Đạo từ Allah thì chúng vẫn không chịu hướng theo hướng Qiblah mà Ngươi đã được chỉ thị do bản chất tự cao tự đại không muốn theo chân lý. Và dĩ nhiên Ngươi không quay mặt về Qiblah của chúng sau khi Allah đã đổi hướng cho các ngươi; và trong họ nhóm này vẫn không chịu hướng mặt theo Qiblah của nhóm kia, bởi chúng vốn phủ nhận lẫn nhau. Và nếu Ngươi chìu theo ham muốn của chúng về vấn đề Qiblah, về giáo luật, giáo lý mà Ngươi đã nhận được Chị Đạo đích thực từ Allah thì Ngươi sẽ trở thành tên lầm lạc vì đã bỏ đi Chỉ Đạo và đi theo ham muốn. Đây là lời phán đến Nabi Muhammad về vấn đề thay đổi Qiblah, tuy nhiên, Allah đã phù hộ Y tránh phạm sai lầm; cho nên đây là lời cảnh cáo đến toàn thể tín đồ Muslim sau Người.
The Stubbornness and Disbelief of the Jews
Allah describes the Jews' disbelief, stubbornness and defiance of what they know of the truth of Allah's Messenger ﷺ , that if the Prophet brought forward every proof to the truth of what he was sent with, they will never obey him or abandon following their desires. In another instance, Allah said:
إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لاَ يُؤْمِنُونَ - وَلَوْ جَآءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ
(Truly, those, against whom the Word (wrath) of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment.) (10:96, 97)
This is why Allah said here:
وَلَئِنْ أَتَيْتَ الَّذِينَ أُوتُواْ الْكِتَـبَ بِكُلِّ ءَايَةٍ مَّا تَبِعُواْ قِبْلَتَكَ
(And even if you were to bring to the People of the Scripture (Jews and Christians) all the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), they would not follow your Qiblah (prayer direction)).
Allah's statement:
وَمَآ أَنتَ بِتَابِعٍ قِبْلَتَهُمْ
(...nor are you going to follow their Qiblah ), indicates the vigor with which Allah's Messenger ﷺ implements what Allah commanded him. Allah's statement also indicates that as much as the Jews adhere to their opinions and desires, the Prophet adheres by Allah's commands, obeying Him and following what pleases Him, and that he would never adhere to their desires in any case. Hence, praying towards Bayt Al-Maqdis was not because it was the Qiblah of the Jews, but because Allah had commanded it. Allah then warns those who knowingly defy the truth, because the proof against those who know is stronger than against other people. This is why Allah said to His Messenger and his Ummah:
وَلَئِنِ اتَّبَعْتَ أَهْوَآءَهُم مِّن بَعْدِ مَا جَآءَكَ مِنَ الْعِلْمِ إِنَّكَ إِذَا لَّمِنَ الظَّـلِمِينَ
(Verily, if you follow their desires after that which you have received of knowledge (from Allah), then indeed you will be one of the wrongdoers.)
145- Andolsun ki, sen kendilerine kitap verilenlere her türlü âyeti getirsen bile onlar yine de
senin kıblene uymazlar. Sen de onların kıblelerine uyacak değilsin. Esasen onlar da
birbirlerinin kıblesine uymaz. Andolsun ki sana gelen bunca ilimden sonra onların hevâlarına
uyarsan, o zaman muhakkak zalimlerden olursun.
145. Peygamber sallallahu aleyhi ve sellem insanların hidâyete ermelerini çok arzuladığından
dolayı elinden geldiğince onlara nasihat eder, güzel davranır ve Allah’ın emrine uymadıkları
takdirde de üzülürdü. Kâfirler içerisinde Allah’ın emrine başkaldıran, Allah’ın rasûllerine
karşı büyüklük taslayarak kasten ve düşmanlık olsun diye haddi aşarak hidâyeti terk eden
kimseler vardı. İşte Yahudiler ve hıristiyanlar da bunlar arasındadır. Kitap ehlinin bu önceki
mensupları Muhammed sallallahu aleyhi ve sellem’i bilgisizliklerinden dolayı değil, kesin
bilgilerine rağmen inkar etmişlerdi. İşte bundan dolayı Yüce Allah ona şöyle haber vermektedir:“Andolsun ki sen kendilerine kitap verilenlere her türlü âyeti” senin
sözlerini açıklayan ve kendisine davet ettiğin şeyi beyan eden her türlü belge ve delili “getirsen bile onlar yine de senin kıblene uymazlar.” Yani sana uymazlar,
demektir. Çünkü kıbleye tâbî olmak ona uymanın bir delilidir ve bu ifadelere sebep de kıbledir.
Durumun böyle oluşunun sebebi onların bile bile inat eden kimseler olmalarıdır. Onlar hakkı
bildikleri halde terk ettiler. Âyetler (belgeler ve mucizeler) ise ancak
hakkı açıkça tespit edemeyen ve hakkı arayan kimselere fayda sağlar. Apaçık âyetler böyleleri
için durumu açıklığa kavuşturur. Hakka tâbî olmamayı kesinlikle kararlaştırmış olana ise
yapabilecek bir şey yoktur.
Ayrıca onlar kendi aralarında da anlaşmazlık halindedirler. Onların kimisi diğerinin kıblesine
uymamaktadır. Durum böyle iken ey Muhammed, onlar -gerçekten kıskanç düşmanların iken- senin kıblene tâbî olmamalarında garip kaçan bir şey yoktur? Yüce Allah’ın:“Sen de onların kıblelerine uyacak değilsin.” buyruğu “…uyma!” demekten daha beliğdir. Çünkü böyle bir ifade Peygamber’in onlara muhalefet etme sıfatına sahip olduğunu, bu yüzden de onlara tâbî olmasına imkân olmadığını ifade eder. Burada onlar hakkında “onlara her türlü delil getirilecek olsa bile”
denmemiş olması, onların iddialarının lehine getirebilecekleri hiçbir delillerinin
bulunmayışından dolayıdır. Aynı şekilde hak kesin delilleri ile açıkça ortaya çıktığı vakit onun
hakkında vârid olabilecek birtakım şüphelere cevap getirmeye gerek yoktur. Çünkü bu gibi
şüphelerin sonu olmaz ve diğer taraftan bu şüphelerin bâtıl olduğu bilinen bir husustur. Zira
apaçık hakka uymayan her bir şeyin bâtıl olduğu bilinen bir şeydir. Dolayısı ile bu gibi
şüpheleri çözmek ve ortadan kaldırmakla uğraşmak, nafile işler kabilinden olur.
“Andolsun ki... hevâlarına uyarsan” buyruğunda “hevâları” denilip “dinleri”
denilmeyişinin sebebi, izlemekte oldukları yolun tamamen hevadan, nefsi arzulardan ibaret
oluşundan dolayıdır. Hatta onlar kendi içlerinde bile bu uydukları şeyin din olmadığını
bilirler. Gerçek dini terk eden bir kimse ise kaçınılmaz olarak hevâsına tâbî olur. Nitekim Yüce Allah şöyle buyurmaktadır:“Hevâsını ilâh edinen kimseyi gördün mü?”(el-Furkan, 25/43)
Senin hak üzere, onların ise bâtıl üzere olduklarına dair “sana gelen bunca ilimden sonra onların hevâlarına uyarsan, o zaman”
yani “onlara uyduğun takdirde”… Bu, bu sonuç cümlesinin zihinlerde bile
olsa öncesinden ayrılmaması için getirilmiş kayıttır. “muhakkak zalimlerden olursun.”
Onlar arasında yer alır ve onların kapsamına girersin. Esasen hakkı ve bâtılı bildikten sonra
bâtılı hakka tercih eden kimsenin zulmünden daha büyük hangi zulüm vardır? Hitap burada her ne
kadar Peygamber sallallahu aleyhi ve sellem’e yönelik ise de şüphesiz onun ümmeti de bu hitabın
kapsamındadır. Aynı şekilde bizzat kendisi -hâşâ- böyle bir şey yapacak olursa, mertebesinin
yüksekliğine ve iyiliklerinin çokluğuna rağmen zalimlerden oluyorsa, başkasının böyle bir işi
yapması halinde zalimlerden olması haydi haydi söz konusudur.
Giuro su Allāh, o Profeta, per coloro che hanno ricevuto il libro, sia Ebrei che Nazareni, se gli giunge ogni versetto accompagnato da una prova che il cambiamento di Al-Ǭiblah è verità, non seguono la tua Ǭiblah per ostinazione verso ciò che hai rivelato, e per superbia nei confronti della retta via, e neanche tu ti rivolgi più alla loro Ǭiblah, dopo che Allāh ti ha sviato da essa; e nessuno di loro segue la Ǭiblah dell'altro, poiché ognuno accusa l'altro di miscredenza. Se segui il capriccio di questi ultimi, riguardo la Ǭiblah ed altro che riguarda la legge della Shari'ah, dopo che ti sia giunta la vera conoscenza, che non lascia alcun dubbio, in verità saresti tra gli ingiusti che abbandonano la retta via e seguono i loro capricci. E questo è un messaggio per il Profeta pace e benedizioni di Allāh su di luiﷺ, per la gravità insita nel seguirli; in ogni caso, in verità Allāh ha già reso immune il Profeta da ciò. Questo non è altro che un avvertimento per i suoi seguaci, che verranno dopo di lui.
By God! If you provided the Jews and Christians who have been given the Scripture with every sign and proof that the change of prayer direction was the truth, they would not face your prayer direction, stubborn against what you say and too proud to follow the truth. You will not face their prayer direction after God has directed you away from it, and they will not face the prayer directions of one another, because each group calls the other disbelievers, and because they follow their desires in the matter of the prayer direction and in other sacred laws and rulings, even after the true knowledge which was revealed to you and about which there is no doubt. If you were to leave guidance, and follow their desires, you would certainly be of the wrongdoers. Here God addresses the Prophet(s) directly to show how wrong it would be to follow them. Of course, God has protected the prophet himself from ever doing so, and this as a warning for his followers after him.
Por Al‑lah, si fueras hacia aquellos que recibieron el Libro, judíos y cristianos, provisto de pruebas que establecen que este cambio de Quibla es una verdad revelada, ellos no se orientarían en dirección a tu Quibla, por obstinado rechazo de aquello que tú aportas y por desdén a la verdad. Bajo ningún concepto te orientarás hacia su Quibla luego de que Al‑lah te ha desviado de ella y ninguno de ellos se orientará hacia la Quibla de otros, ya que mutuamente se acusan de incrédulos. Si tú sigues las pasiones de estas personas respecto de la Quibla y de otras prescripciones y juicios luego de que la ciencia auténtica e incuestionable te haya sido revelada, serás parte de los injustos, por haber seguido tu pasión y haberte apartado de la guía. Estas palabras dirigidas al Profeta indican cuán horrible es seguir a estas personas. Dado que Al‑lah libró a Su Profeta de esta desviación, estas palabras constituyen, luego de su muerte, una advertencia dirigida a su pueblo.
Sumpa man kay Allāh, talagang kung dumating ka, O Propeta, sa mga binigyan ng Kasulatan kabilang sa mga Hudyo at mga Kristiyano, na nasasamahan ng bawat tanda at patotoo na ang paglipat ng qiblah ay katotohanan, hindi sila haharap sa qiblah mo dala ng pagmamatigas sa inihatid mo at pagmamalaki laban sa pagsunod sa katotohanan. Ikaw ay hindi haharap sa qiblah nila matapos na ibinaling ka ni Allāh palayo roon, at ang iba sa kanila ay hindi haharap sa qiblah ng iba sa kanila dahil ang bawat isa sa kanila ay nagpaparatang ng kawalang-pananampalataya sa ibang pangkat. Talagang kung sinunod mo ang mga pithaya ng mga ito hinggil sa pumapatungkol sa qiblah at iba pa rito na mga batas at mga patakaran noong matapos na may dumating sa iyo mula sa kaalamang tumpak na walang pag-aalangan hinggil doon, tunay na ikaw sa sandaling iyon ay talagang kabilang sa mga tagalabag sa katarungan dahil sa pag-iwan sa patnubay at pagsunod sa pithaya. Ang pakikipag-usap na ito ay para sa Propeta – basbasan siya ni Allāh at batiin ng kapayapaan – dahil sa pahiwatig sa karumalan ng pagsunod sa kanila, gayon pa man tunay na si Allāh ay nagsanggalang sa Propeta Niya laban doon kaya ito ay pagbibigay-babala para sa Kalipunan niya matapos niya.
Coloro a cui abbiamo rivelato il Libro tra i sapienti, ebrei e nazareni, sanno che l'ordine del cambiamento della Ǭiblah è uno dei segni della profezia di Muħammed, pace e benedizione di Allāh su di luiﷺ, così come conoscono i loro figli e li distinguono dagli altri; malgrado ciò, una fazione di loro nasconde la verità, per l'invidia nelle loro anime, pur sapendo che essa è la verità.
The Jews know that the Prophet is True, but they hide the Truth
Allah states that the scholars of the People of the Scripture know the truth of what Allah's Messenger ﷺ was sent with, just as one of them knows his own child, which is a parable that the Arabs use to describe what is very apparent. Similarly, in a Hadith, Allah's Messenger ﷺ said to a man who had a youngster with him:
«ابْنُكَ هَذَا»
؟ قَالَ: نَعَمْ يَا رَسُولَ اللهِ أَشْهَدُ بِهِ
(Is this your son) He said, "Yes, O Messenger of Allah ﷺ! I testify to this fact." Allah's Messenger ﷺ said:
«أَمَا إِنَّهُ لَا يَجْنِي عَلَيْكَ وَلَا تَجْنِي عَلَيْه»
(Well, you would not transgress against him nor would he transgress against you.)
According to Al-Qurtubi, it was narrated that `Umar said to `Abdullah bin Salam (an Israelite scholar who became a Muslim), "Do you recognize Muhammad ﷺ as you recognize your own son" He replied, "Yes, and even more. The Honest One descended from heaven on the Honest One on the earth with his (i.e., Muhammad's) description and I recognized him, although I do not know anything about his mother's story."
Allah states next that although they had knowledge and certainty in the Prophet , they still:
لَيَكْتُمُونَ الْحَقَّ
(conceal the truth.)
The Ayah indicates that they hide the truth from the people, about the Prophet , that they find in their Books,
وَهُمْ يَعْلَمُونَ
(while they know it. ) Allah then strengthens the resolve of His Prophet and the believers and affirms that what the Prophet came with is the truth without doubt, saying:
الْحَقُّ مِن رَّبِّكَ فَلاَ تَكُونَنَّ مِنَ الْمُمْتَرِينَ
((This is) the truth from your Lord. So be you not one of those who doubt.)
Ang mga binigyan Namin ng kasulatan kabilang sa mga maalam ng mga Hudyo at mga Kristiyano ay nakakikilala sa usapin ng paglipat ng qiblah, na kabilang sa mga palatandaan ng pagkapropeta ni Muḥammad – ang basbas at ang pagbati ng kapayapaan ay sumakanya – sa ganang kanila, kung papaanong nakakikilala sila sa mga anak nila at nakababatid sa mga ito sa iba pa sa mga ito. Sa kabila niyon, tunay na may isang pangkatin kabilang sa kanila na talagang nagkukubli sa katotohanang inihatid niya dala ng pagkainggit mula sa ganang mga sarili nila. Gumagawa sila niyon habang sila ay nakaaalam na iyon ay ang katotohanan
146- Kendilerine Kitab’ı verdiklerimiz onu öz oğullarını tanıdıkları gibi tanıyorlar. Bununla
birlikte içlerinden bir grup bile bile hakkı gizliyorlar.
147- Hak Rabb’indendir. O halde sakın şüphecilerden olma.
146. “Kendilerine Kitab’ı verdiklerimiz onu öz oğullarını tanıdıkları gibi tanıyorlar.”
Yüce Allah bu buyruğu ile şunu haber vermektedir: Kitap ehli Muhammed’in sallallahu aleyhi ve
sellem Allah’ın Rasûlü olduğunu, O’nun getirdiklerinin de hak ve gerçek olduğunu bilmektedirler.
Kendi oğullarını başkalarıyla karıştırmadan gayet iyi tanıdıkları gibi senin peygamber olduğunu
da gayet iyi biliyorlar. Muhammed sallallahu aleyhi ve sellem hakkındaki bilgileri hiçbir şüphe
ve tereddüde meydan vermeyecek derecede ileri bir seviyededir. Fakat onların bir bölümü -ki
bunlar da onu inkar eden çoğunluktur- kesin olmasına rağmen bu tanıklığı bile bile
gizlemişlerdir. “Yanında Allah’tan gelen şahitliği gizleyenden daha zalim kim olabilir?!”(el-Bakara, 21/40)
Bu buyruğun kapsamında Allah Rasûlü’ne ve mü’minlere bir teselli, onların kötülüklerinden ve
uyandıracakları şüphelerden de bir sakındırma söz konusudur. Bir kesim ise bildikleri halde
hakkı gizleyen kimselerden değildir. Bunların bazısı Peygambere iman ettiği gibi, bazısı da
bilgisizliklerinden dolayı onu inkar etmişlerdir.
Hakkı açıklamak, beyan etmek ve güzel ifade, delil, örnekleme ve buna benzer hususlarla gücünün
yettiği kadar onu süslemek, bâtılı çürütmek, onu haktan ayırıp açıkça ortaya koymak, nefislere
onun çirkin olduğunu bunu sağlayacak her yolla göstermek, âlimlere düşen bir görevdir. İşte bu
hakkı gizleyenler tam aksini yaptılar ve bunların halleri de tam aksi şekilde ortaya çıktı.
147. “Hak Rabb’indendir.” Yani hak diye adlandırılmaya her şeyden çok
daha layık olan, bu haktır. Bunun sebebi onun ihtiva ettiği üstün maksatlar, güzel emirler ile
ruhları tezkiye eden, nefsin menfaatlerini elde etmeye teşvik edip onu ifsad eden şeylerin
bertaraf edilmesini teşvik eden buyrukları kapsamasıdır. Bunun böyle olması sana Rabb’inden
gelmesinden dolayıdır. Çünkü Rabb’in seni terbiye etmesinin bir parçası olarak sana, akıl ve
nefisleri terbiyenin yanı sıra bütün maslahatları ihtiva eden bu Kur’ân-ı Kerîm’i indirmiştir.
“O halde sakın şüphecilerden olma!” Yani bu hak hususunda senin en küçük
bir şüphen dahi olmasın. Aksine onun üzerinde tefekkür et, dikkatle düşün ki bu yolla yakîne
ulaşasın. Zira onun üzerinde tefekkür kaçınılmaz olarak şüpheleri uzaklaştırır, yakîne
ulaştırır.
The scholars of the Jews and the Christians to whom Allah gave the scripture recognise Muhammad (peace be upon him) as completely as they recognise their own children and distinguish them from others. Nevertheless, a group of them hide the truth that has come to them, out of envy, fully aware that it is the truth.
Aquellos sabios judíos y cristianos a quienes les hemos dado el Libro saben que el cambio de Quibla es uno de los signos de la Profecía de Mujámmad r, ya que lo han reconocido como Profeta así como reconocen a sus hijos y los distinguen de otros. A pesar de eso, por envidia, algunos ocultan la verdad revelada. Rechazan la verdad a sabiendas de lo que hacen.
Verses 144 and 145 have told us how the People of the Book اھل الکتاب knew in their hearts that a divine commandment itself had instituted the Baytullah بیت اللہ as the Qiblah قبلہ of the Muslims, and yet denied this fact in public. Now, the two present verses show that their conduct towards the Holy Prophet ﷺ was equally dishonest and malicious.
The Torah and the Evangel had already foretold the coming of the Holy Prophet ﷺ ، and set down the signs and indications which should help the people to recognize him. On the basis of the irrefutable evidence provided by their own Sacred Books, the Jews and the Christians knew him to be the promised Last Prophet ﷺ ، but many of them refused to acknowledge him as such out of sheer obstinacy.
Let us add a word or two in order to explain the simile employed here by the Holy Qur'an - that of man recognizing his own son without any doubt or ambiguity. As everyone knows, in bringing two terms into comparison with each other, a simile does not involve in this analogy all the aspects of these two terms, but only those which should be relevant to the occasion. So, in considering the present simile one should not allow one's imagination to roam far afield, and bring under discussion even those cases which happen to be illegitimate. For, the present simile intends to make a very simple and obvious point - since the son grows from infancy to manhood normally under the eyes of his parents, his face or general appearance is quite sufficient for his father to recognize him without any doubt or hesitation. The Jews and the Christians enjoyed the same kind of facility - or even certainty - in being able to recognize the Last Prophet ﷺ . So, to persist in denying him was as dishonest as refusing to recognize one's own son should normally be.
And it was just this kind of gross dishonesty that the People of the Book were indulging in. Some of them, while denying the truth themselves, even tried to keep it concealed from others, although they knew fully well that this particular truth (that is to say, the new injunction with regard to the Qiblah قبلہ) had been established by Revelation from Allah Himself.
The phrase, "The Truth is from your Lord", can also be interpreted in a general sense as providing a definition of the nature of truth - namely, that alone is truth which comes from Allah. One who has understood this fact can never allow himself to be in doubt with regard to this particular truth or to any other which has been revealed to a prophet by Allah.
Kendilerine kitap indirdiğimiz Yahudi ve Hristiyan âlimlerinden bazıları kendileri katında, Muhammed -sallallahu aleyhi ve sellem-'in peygamberlik alametlerinden biri olan kıblenin değiştirilmesi meselesini, kendi çocuklarını bildikleri ve çocuklarını başka çocuklardan ayırt edebildikleri gibi kesin olarak biliyorlar. Bununla beraber onlardan bazıları, içlerinde bulunan haset sebebiyle bunu yapıyorlar ve bunun hak olduğunu bildikleri halde Peygamber'in getirdiği hakkı gizliyorlar.
Para ulama Yahudi dan Nasrani yang telah Kami beri al-Kitab (Taurat dan Injil) mengenal sosok Muhammad -ṣallallāhu 'alaihi wa sallam- dengan baik, sebagaimana mereka mengenal anak-anak mereka sendiri, sehingga bisa membedakan mereka dengan anak-anak yang lain. Namun demikian ada sekelompok orang dari mereka yang benar-benar menyembunyikan kebenaran yang ada padanya karena rasa iri hati yang ada di dalam diri mereka. Mereka melakukan hal itu padahal mereka tahu bahwa itu adalah kebenaran.
"Orang-orang (Yahudi dan Nasrani) yang telah Kami beri al-Kitab (Taurat dan Injil) mengenal Muhammad seperti mereka mengenal anak-anaknya
sendiri. Dan sesungguhnya sebagian di antara mereka menyembunyikan kebenaran, padahal mereka
me-ngetahui. Kebenaran itu adalah dari Rabbmu, sebab itu janganlah sekali-kali kamu termasuk
orang-orang yang ragu." (Al-Baqarah: 146-147).
(146) Allah تعالى mengabarkan bahwasanya ahli kitab itu telah jelas bagi
mereka dan telah mereka ketahui bahwa Nabi Muhammad ﷺ itu adalah Rasulullah dan bahwa apa yang
dibawa oleh beliau itu adalah haq dan benar. Bahkan mereka sangat yakin akan hal itu sebagaimana
mereka yakin terhadap anak-anak mereka, di mana mereka tidak mungkin saling tertukar dengan
anak-anak yang lain. Oleh karena itu pengetahuan mereka tentang Nabi Muhammad ﷺ telah sampai
pada batas tidak ada keraguan dan tidak ada perde-batan padanya. Akan tetapi kelompok mayoritas
di antara mereka mengingkari beliau, mereka menyembunyikan kesaksian yang meyakinkan tersebut
padahal mereka mengetahuinya. Maka siapa-kah yang lebih zhalim dari orang yang menyembunyikan
kesaksian dari sisi Allah? Termasuk dalam kandungan ayat ini adalah hiburan bagi Rasulullah ﷺ
dan kaum Mukminin, juga peringatan untuk mereka dari kejahatan orang-orang kafir dan syubhat
mereka. Namun ada sekelompok dari mereka yang tidak menyembunyikan kebenaran tersebut dan mereka
mengetahui hal itu, dan di antara mereka ada yang beriman dan ada juga yang tetap kafir
kepadanya karena kebodohan.
Seorang yang berilmu wajib memperlihatkan kebenaran, menjelaskan, dan menghiasinya dengan segala
yang mampu dia lakukan dari penjelasan kalimat, pengungkapan keterangan, contoh, dan lain
sebagainya. Dan wajib baginya mengingkari kebatilan, membedakannya dari kebenaran, dan
menjadikannya dibenci oleh jiwa dengan segala cara yang menyampaikan kepada hal tersebut. Dan
oleh karena orang-orang yang telah menyembunyikan kebe-naran tersebut telah berlaku kebalikan
dari yang seharusnya, maka kondisi mereka pun terimbas dengannya.
(147) ﴾ ٱلۡحَقُّ مِن رَّبِّكَ ﴿ "Kebenaran itu adalah dari Tuhanmu," mak-sudnya, kebenaran ini adalah yang paling benar untuk dinamakan sebagai kebenaran dari segala sesuatu, karena apa yang ia kandung dari cita-cita yang tinggi, perintah-perintah yang baik, penyucian jiwa, mengajaknya kepada hal-hal yang mendatangkan manfaat dan menolak mudarat adalah bersumber dari Tuhanmu, dan yang termasuk dalam bimbinganNya bagimu adalah bahwa Dia menu-runkan kepadamu al-Qur`an yang berisi pendidikan bagi akal, jiwa dan segala kemaslahatan. ﴾
فَلَا تَكُونَنَّ مِنَ ٱلۡمُمۡتَرِينَ ﴿ "Sebab itu janganlah se-kali-kali kamu termasuk
orang-orang yang ragu," yakni, jangan sampai ada sedikit saja keraguan dan kebimbangan darimu,
akan tetapi renungkan dan pikirkanlah hal itu hingga kamu sampai kepada keyakinan, karena
berpikir tentangnya sudah pasti akan menghi-langkan keraguan dan akan menyampaikan kepada
keyakinan.
Ceux à qui Nous avons donné le Livre parmi les savants juifs et chrétiens savent que le changement de qiblah est un des signes de la Prophétie de Muħammad, sachant qu’ils l’ont identifié comme Prophète tout comme ils reconnaissent leurs enfants et les distinguent des autres. Malgré cela, par jalousie, certains d’entre eux dissimulent la vérité révélée. Ils se comportent ainsi et rejettent la vérité alors qu’ils la connaissent.
Những người được ban cho Kinh Sách từ các học giả thuộc tộc Do Thái và Thiên Chúa đều hiểu rõ việc thay đổi Qiblah là một dấu hiệu chứng minh sứ mạng của Muhammad đối với họ, giống như họ nhận biết rõ về con cái họ vậy, họ biết phân biệt được con cái với ai khác chúng, dù vậy vẫn có một nhóm người trong bọn họ cố tình giấu che chân lý mà Người đã mang đến, với lòng ganh tỵ họ đã ngoan cố đối nghịch trong khi họ biết đó là chân lý.
Oni kojima smo dali Knjigu, učenjaci među jevrejima i kršćanima, znaju da je promjena kible znak vjerovjesništva Muhammeda, sallallahu alejhi ve sellem, koji je spomenut u njihovoj svetoj knjizi, kao što poznaju svoju djecu i razlikuju ih od druge djece. Međutim, uprkos tome, skupina njih skriva istinu sa kojom je došao Muhammed, iz zavisti, iako znaju istinu.
Ovo je istina od tvog Gospodara, pa nemoj biti od onih koji sumnjaju u nju, o Poslaniče.
Đây đích thực là chân lý đến từ Thượng Đế Ngươi - hỡi Thiên Sứ Muhammad - thế nên, Ngươi chớ là kẻ nghi ngờ về sự thật của nó.
Inilah kebenaran yang datang dari Tuhanmu maka jangan sekali-kali engkau -wahai Rasul- termasuk orang-orang yang meragukan kebenarannya.
Esta es la verdad que proviene de tu Señor. No seas de aquellos que dudan, Profeta.
Ito ay ang katotohanan mula sa Panginoon mo kaya huwag ka nga, O Sugo, maging kabilang sa mga nagdududa sa katumpakan nito.
This is the truth from your Lord, so make absolutely certain, O Messenger, that you are not one of those who doubt its truth.
İşte bu senin Rabbinden gelen gerçektir. -Ey Peygamber!- Sakın onun doğruluğunda şüphe eden kimselerden olma!
Questa è la verità del tuo Dio, quindi non essere – o Profeta – tra i dubbiosi della sua veridicità.
Whenever God reveals some truth to the world, it is supported by clear arguments. No one can then fail to recognize it to be the truth. Those who do not make the truth their own, show that they had never realised God, for, if they had, they would have recognized His word when they heard it. Those who find words to reject the truth think that they have discovered strong arguments to justify their stand. They think that they are standing on firm logical ground. But very soon they realize that those words were nothing but imaginary props, which they themselves had devised to give false satisfaction to their egos.
Ceci est la vérité provenant de ton Seigneur. Ne sois donc pas de ceux qui en doutent, ô Prophète.
The change of Qiblah
The question of religious orientation being of the highest significance for an Ummah (or a traditional community), these verses continue and enlarge upon the theme of the Qiblah, and lay down further raisons d'etre for the change.
It is, the commentators point out, an observable fact that every traditional community has had a religious orientation of its own, whether appointed by Allah or chosen by itself. This being so, why should anyone object, or wonder that Allah has appointed for the Islamic Ummah a Qiblah قبلہ peculiar to it? After all, it is a regular and distinct Tradition in its own right - in fact, the last of all Traditions, which makes it all the more necessary that it must have a distinct Qiblah. Anyhow, once the divine commandment has been promulgated, the Muslims need not worry about the objections or the ridicule of others, but should, above all, concern themselves with the performance of good deeds (as defined by Allah and His Prophet ﷺ). They should, indeed, give up fruitless controversies and strive to excel in good deeds, for they have to appear before Allah on the Day of Judgment when they will be rewarded or punished according to their deeds. The raison d'etre laid down in this verse requires that the Muslims should, whether staying at home or travelling, turn their faces in the direction of Al-Masjid al-Harm المسجد الحرام ، for that undoubtedly is the Qiblah قبلہ appointed for them by divine commandment. It is obligatory for them to obey this as well as any other commandment, bearing in mind that Allah is not unaware of what men do.
In repeating this commandment, Verse 150 adds a third raison d'etre. The Torah and the evangel had indicated that the promised Last Prophet ﷺ would have the Ka'bah کعبہ as his Qiblah المسجد الحرام . If the Muslims continued to pray with the Baytul-Maqdis بیت المقدس as their Qiblah قبلہ ، the opponents of Islam would have found an argument to justify their denial of the Holy Prophet ﷺ . But the new commandment with regard to the Qiblah قبلہ takes away the ground from under their feet, and at least the just ones among them can no longer raise this kind of objection. Of course, the stubborn and malignant ones would still carp - they would start saying that it was the Baytul-Maqdis بیت المقدس ، and not the Ka'bah کعبہ ، which had been the Qiblah قبلہ of the earlier prophets, and that the adoption of the Ka'bah کعبہ constituted an infringement of the established prophetic tradition. But the Muslims need not worry about defending Islam against such baseless objections, for the only thing which can be harmful to them is not the hostility of men but the disobedience to or disregard of divine commandments. So, in Verse 150, Allah asks the Muslims to fear, not the enemies of Islam, but Him alone. This is the only way to remain true to the divine guidance they have received - namely, Islam. This steadfastness, too, is a blessing from Allah, and the blessing will appear in its perfect glory in the other world when the Muslims shall, as a reward for their faithfulness, be admitted to Paradise.
Let us note that in announcing the commandment with regard to the change in orientation, Verses 144-150 address the listeners three times in the singular number and twice in the plural. In a general way, one can say that this repetition is meant for emphasis. The commandment fixing a new Qiblah قبلہ not only provided an occasion for the glee of the opponents of Islam, but was also a very conspicuous and sudden change in the religious observances of the Muslims themselves, whose hearts would have remained perturbed without such an emphatic repetition. The reiteration also suggests that this is the final and definite decision with regard to the Qiblah قبلہ ، and that no further change can be expected in this matter.
Al-Qurtubi has, however, explained this mode of expression in such a way that the repetition becomes something more than mere emphasis, and each phrase, in being repeated, acquires a new implication. It goes without saying that the commandments in the singular number are addressed to the Holy Prophet ﷺ himself, and those in the plural to the blessed Companions and to the Muslims in general. Thus, the commandment in Verse 144 pertains to the situation of those who find themselves in Madinah or in their own home-town, whatever that might be, and is intended to make it clear that the injunction is not particular to the mosque of the Holy Prophet ﷺ but applies to every town or village and to every quarter of a town. Verse 149 repeats the commandment with the addition of the phrase "from wheresoever you set out", which shows that the injunction now refers to the state of a journey. Since a journey involves different situations - for example, unbroken travel for several days at a time, or a short or long stay somewhere in the course of the journey, Verse 150 repeats the injunction in order to cover all these situations.
Let us add that Verse 148 introduces the theme of orientation with the word Wijhatun, which lexically signifies "the thing one turns one's face to", and which has been interpreted by the blessed Companion Ibn ` Abbas ؓ as "Qiblah قبلہ " or religious orientation. In fact, the word Qiblatun itself appears in the reading of the blessed Companion Ubayy ibn Ka'b ؓ ، which leaves no ambiguity in interpreting the phrases.43
43. Before we leave the subject, let us remark that nowadays quite a good number of people, especially those with a Western formation, approach the Holy Qur'an as they do a book composed by a human author who pays due regard to what commonly passes as logic and sequential argument, and often do feel embarrassed or confused when they come across the close repetition of words and phrases in the Book of Allah, finding it impossible to explain or justify what is seemingly redundant. And it is not unlikely that this embarrassment may open the way to shame-faced misgivings and doubts even in the minds of those who wish to serve the cause of Islam in the modern world. What these men of good will tend to ignore is the elementary fact that the Word of Allah cannot be subservient to the rules of philosophical or literary composition, and that the reiteration of words and phrases, even of a sequence of sentences, is a regular mode of expression common to all the Sacred Books of the world. Moreover, the great orthodox (in the sense of unfailing adherence to the Qur'an and Sunnah) commentators of the Holy Qur'an have tried, each in his own way, to suggest the raisons d'etre of this device, and also to explain the possible implications of each particular instance of repetition. Some of the explanations pertaining to the verses we are concerned with here have been summarized by Maulana Muhammad Idris in his own commentary, from which we borrow the following resume:
(1) The first declaration is addressed to those who reside in Makkah, the second to those who live in the Arabian peninsula, and the third to all men . living anywhere in the world.
(2) The first is intended to cover all the situations and states, the second to cover all the places, and the third to cover all the periods of time.
(3) This passage of the Holy Qur'an lays down three raisons d'etre for the change in the religious orientation; hence, the commandment has been affirmed afresh along with each argument.
(4) This was the first occasion in the Islamic Shari` ah when a new commandment to abrogate an earlier one came. So, repetition was necessary to impress upon the minds of the people the multiple significance of the occasion and of the commandment.
(5) The abrogation of any commandment whatsoever is likely to give rise to all sorts of doubts, and to produce internal or external disorder. The naive cannot, anyhow, understand the why and how of an abrogation occurring in the case of a divine commandment. So, an emphatic reiteration becomes all the more essential.
Injunctions and related considerations
(1) Verse 145 has already indicated to the Muslims that although Allah has now appointed a new and permanent Qiblah قبلہ for the whole of mankind, yet the Jews and the Christians are not going to give up their respective orientations, nor shall the Muslims ever forsake their own. The People of the Book, anyhow, have no right to object to the Ka'bah being divinely chosen as the Qiblah قبلہ of the Muslims, for - as Verse 148 reminds us - every traditional community (Ummah) has always had a Qiblah قبلہ of its own, and so does the Islamic Ummah. Since the Muslims can be sure of their right to a Qiblah قبلہ peculiar to them, and the People of the Book are not expected to listen to reason, Allah asks the Muslims in this verse not to engage themselves in fruitless discussions and futile disputes, but to "strive, then, to excel in good deeds." The Holy Qur'an discourages unnecessary discussions, for they make one neglect one's real task, which is to prepare oneself for one's death and for the other world. So, the verse ends with the rejoinder that on the Day of Judgment Allah shall bring all men together, and suggests that the desire to be safe from the criticism of others and the anxiety to win over them in disputes only betrays one's attachment to the temporal world, and that wisdom lies in caring more for what is everlasting.
(2) The expression "strive to excel" also indicates that one should hasten to perform a good deed (whether it be Salah. (prayers) or Sawm صوم (fasting) or the Hajj (pilgrimage) or Zakah (giving of alms) etc.) as soon as one gets the opportunity to do so. For, the ability to do a good deed is a favour from Allah, and negligence in performing it amounts to ungratefulness and disrespect towards Allah. =Hence, it is to be feared that procrastination in this matter may be punished with a withdrawal of the divine favour, and that the culprit may altogether lose the ability to perform good deeds. May Allah protect us from such a fate! The point has been made quite explicit in another verse:
يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّـهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ ۖ وَاعْلَمُوا أَنَّ اللَّـهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ ﴿24﴾
"0 believers, respond to Allah and to the Messenger when he calls you to that which will gave you life; and know that Allah does (sometimes) stand between a man and his heart, and that to Him you shall be mustered" (8:24).
(3) From this very expression - "strive, then, to excel in good deeds" - some of the fugaha-' (Muslim jurists) have drawn the conclusion that it is more meritorious to offer each of the five daily prayers as soon as the appointed time for it begins, or as early as possible, and have even cited the ahadith of the Holy Prophet in support of this view, which is shared by Imam Shafi` i (رح) . On the other hand, the great Imam Abu Hanifah and Imam Malik رحمۃ اللہ علیہما specify that it is more meritorious to offer certain prayers a bit late, as has been indicated by the Holy Prophet ﷺ himself through his speech or action, while the rest of the prayers should, of course, be offered as early as possible within the time prescribed. An example of the former is provided by Al-Bukhari who reports from the blessed Companion Anas ؓ the superior merit of offering the ` Isha عشاء prayers rather late in the night. The blessed Companion Abu Hurayrah ؓ also reports such a preference on the part of the Holy Prophet ﷺ himself (Qurtubi). Similarly, Al-Bukhari and Al-Tirmidhi report from the blessed Companion Abu Dharr that in the course of a journey once the blessed Companion Bilal ؓ wanted to recite Adhan اذان (call for prayers) as soon as the time for the zuhr ظھر prayers began, but the Holy Prophet ﷺ asked him to wait till it was a bit cooler, and remarked that the heat of the noon-day is a part of the fire of Hell. In other words, the Holy Prophet ﷺ evidently preferred the zuhr ظھر prayers to be offered rather late in summer. On the basis of such ahadith, Imam Abu Hanifah and Imam Malik رحمۃ اللہ علیہما have come to the conclusion that although in the case of those prayers regarding which we have not been asked to offer them a bit late (for example, the Maghrib مغرب prayers), it is better to do so as soon as the appointed time begins, yet in the case of those prayers regarding which a specific indication does exist one should offer them somewhat later within the time prescribed. They add that if one wishes to act upon the commandment, "strive, then, to excel in good deeds", even in the latter case, then the only way to do so is not to delay the prayers when the desirable or commendable (Mustahabb مستحب ) time has arrived.
In short, Verse 148 has, according to a consensus of all the Fugaha', established the principle that when the time for offering a prescribed prayer has arrived, one should not delay it without a valid excuse, which may either be a clear-cut specification in the Shari'ah (as we have just defined), or a physical disability, like illness, etc.
"Dan bagi tiap-tiap umat ada kiblatnya (sendiri) yang dia menghadap
kepadanya. Maka berlomba-lombalah (dalam mem-buat) kebaikan. Di mana
saja kamu berada, pasti Allah akan mengumpulkan kamu sekalian (pada Hari Kiamat).
Sesungguhnya Allah Mahakuasa atas segala sesuatu." (Al-Baqarah: 148).
(148) Maksudnya, setiap pemeluk suatu agama pasti memi-liki arah yang
menjadi tujuan dalam menghadap ketika beribadah, dan masalahnya bukan menghadap kiblat, karena
sesungguhnya dia adalah sebuah syariat di mana waktu dan kondisi bisa berubah, dan terkena hukum
nasakh dan peralihan dari suatu arah ke arah yang lain, akan tetapi masalahnya adalah dalam
menunaikan ke-taatan kepada Allah, mendekatkan diri kepadaNya, dan memohon derajat dariNya.
Inilah tanda-tanda kebahagiaan dan kecintaan, yaitu suatu hal yang bila jiwa tidak bersifat
dengannya, niscaya akan mengakibatkan kerugian dunia dan akhirat, sebagaimana juga bila dia
bersifat dengannya, maka itulah keuntungan yang sesungguhnya.
Ini adalah suatu perkara yang telah disepakati dalam seluruh syariat, karena Allah menciptakan
makhluk untuk hal itu dan Dia perintahkan kepadanya. Perintah untuk berlomba kepada kebaikan
merupakan suatu yang lebih dari sekedar perintah untuk berbuat baik, karena berlomba berbuat
kebaikan meliputi beberapa hal, yaitu dengan melakukannya, menyempurnakannya, dan
menem-patkannya dalam bentuk yang paling sempurna, serta bersegera kepadanya. Barangsiapa yang
berlomba kepada kebaikan di dunia, maka dia akan menjadi pemenang di akhirat dengan surga, dan
orang-orang yang terdepan dalam perlombaan adalah makhluk yang paling tinggi derajatnya.
Kebaikan itu meliputi segala hal yang diwajibkan dan yang disunnahkan, seperti Shalat, Puasa,
Zakat, Haji, Umrah dan Jihad serta memberikan manfaat secara luas maupun sempit. Ketika suatu
hal yang paling mendorong jiwa untuk berlomba-lomba kepada kebaikan dan menggiatkannya adalah
apa yang dijanjikan oleh Allah terhadapnya dari pahala, maka Allah berfirman,﴾ أَيۡنَ مَا
تَكُونُواْ يَأۡتِ بِكُمُ ٱللَّهُ جَمِيعًاۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ ﴿ "Di mana saja kamu berada, pasti Allah akan mengumpulkan kamu sekalian (pada Hari Kiamat). Sesung-guhnya Allah Mahakuasa atas segala sesuatu," Allah akan mengumpul-kan kalian pada Hari Kiamat dengan kuasaNya, kemudian Allah akan membalas segala perbuatan setiap orang sesuai dengan per-buatannya,
﴾ لِيَجۡزِيَ ٱلَّذِينَ أَسَٰٓـُٔواْ بِمَا عَمِلُواْ وَيَجۡزِيَ ٱلَّذِينَ أَحۡسَنُواْ بِٱلۡحُسۡنَى 31 ﴿
"Supaya Dia memberi balasan kepada orang-orang yang berbuat jahat terhadap apa yang telah mereka
kerjakan dan memberi balasan kepada orang-orang yang berbuat baik dengan pahala yang lebih baik
(surga)." (An-Najm: 31).
Ayat yang mulia ini dapat dijadikan dalil untuk mengadakan setiap hal yang mulia yang berkaitan
dengan suatu perbuatan, seperti shalat pada awal waktu, bersegera dalam menunaikan ke-wajiban,
seperti puasa, Haji, Umrah, mengeluarkan Zakat, menger-jakan sunnah-sunnah ibadah dan
adab-adabnya. Sungguh hanya milik Allah sajalah ayat yang sangat lengkap dan paling berman-faat
ini.
Mỗi cộng đồng đều có một hướng riêng để họ quay mặt về đó bằng thể xác hoặc chỉ bằng tấm lòng được Allah qui định phù hợp cho họ. Cho dù có khác nhau về hướng quay mặt nhưng tất cả đều là mệnh lệnh của Allah. Bởi thế các ngươi - hỡi những người có đức tin - hãy thi đua làm những việc làm tốt đẹp mà Allah đã ra lệnh thực hiện chúng. Và dù các ngươi có ở đâu đi chăng nữa thì Allah cũng sẽ tập trung tất cả các ngươi trở lại trong Ngày Phục Sinh để thưởng phạt mọi việc làm của các ngươi. Quả thật, Allah toàn năng trên tất cả mọi thứ, bởi thế, việc tập hợp các ngươi cũng như việc thưởng phạt các ngươi không làm Ngài bất lực.
Cada pueblo tiene una dirección, concreta u abstracta, hacia la cual se dirige. Por esta razón la Quibla y otras prescripciones difieren de un pueblo a otro. Esta diversidad no es problemática en tanto se desprenda de una orden o una prescripción de Al‑lah. Esfuércense, creyentes, en la realización de las buenas obras que se les han ordenado, y Al‑lah los reunirá el día de la Resurrección donde sea que estén a fin de retribuirlos por sus obras. Al‑lah es Todopoderoso: reunirlos y retribuirlos según sus obras no es difícil para él.
Every Nation has a Qiblah
Al-`Awfi reported that Ibn `Abbas said:
وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا
(For every nation there is a direction to which they face (in their prayers))
"This talks about followers of the various religions. Hence, every nation and tribe has its own Qiblah that they choose, while Allah's appointed Qiblah is what the believers face."
Abul-`Aliyah said, "The Jew has a direction to which he faces (in the prayer). The Christian has a direction to which he faces. Allah has guided you, O (Muslim) Ummah, to a Qiblah which is the true Qiblah." This statement was also related to Mujahid, `Ata' Ad-Dahhak, Ar-Rabi` bin Anas, As-Suddi, and others.
This last Ayah is similar to what Allah said:
لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَـجاً وَلَوْ شَآءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَحِدَةً وَلَـكِن لِّيَبْلُوَكُمْ فِى مَآ ءَاتَـكُم فَاسْتَبِقُوا الخَيْرَاتِ إِلَى الله مَرْجِعُكُمْ جَمِيعاً
(To each among you, We have prescribed a law and a clear way. If Allah had willed, He would have made you one nation, but that (He) may test you in what He has given you; so compete in good deeds. The return of you (all) is to Allah.) (5:48)
In the Ayah (2:148), Allah said:
أَيْنَ مَا تَكُونُواْ يَأْتِ بِكُمُ اللَّهُ جَمِيعًا إِنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ
(Wheresoever you may be, Allah will bring you together (on the Day of Resurrection). Truly, Allah is able to do all things.) meaning: He is able to gather you from the earth even if your bodies and flesh disintegrated and scattered.
Svaki umet ima neki pravac ka kojem se okreće, fizički ili apstraktni. U to spada i razilaženje umeta oko kible i propisa. Neće im štetiti razlika u pravcima, ako je to Allah propisao, pa se vi, o vjernici, natječite u činjenju dobrih djela koja su vam naređena, a Allah će vas sakupiti na Sudnjem danu, ma gdje da ste ukopani, da bi vas obračunao za vaša djela. Doista Allah sve može, Njemu nije nemoguće da vas sve okupi i obračuna.
A chaque communauté une orientation, concrète ou abstraite, en direction de laquelle celle-ci se tourne. C’est pourquoi les qiblah et les prescriptions diffèrent d’une communauté à une autre. Cette diversité n’est pas nuisible si elle découle d’un ordre et d’une prescription d’Allah. Rivalisez-donc, ô croyants, dans l’accomplissement des bonnes œuvres qui vous ont été ordonnées et Allah vous rassemblera le Jour de la Résurrection où que vous soyez afin de vous rétribuer pour vos œuvres. Allah est certes Tout-puissant: vous rassembler et vous rétribuer ne lui est pas difficile.
148- Herkesin kendisine döndüğü bir yönü vardır. Öyle ise siz hayır işlerinde birbirinizle
yarışın. Her nerede olsanız olun Allah tümünüzü bir araya getirecektir. Şüphesiz Allah, her şeye
gücü yetendir.
148. “Herkesin kendisine döndüğü bir yönü vardır.” Yani her bir din
mensubunun ibadeti esnasında kendisine yöneldiği bir yönü vardır. Mesele kıbleye yönelme
meselesi değildir. Çünkü bu mesele zaman ve hallerin değişmesi ile değişebilen Şer’î
hükümlerdendir. Bu mesele neshe ve bir cihetten bir başka cihete nakle konu olabilir. Ancak esas
mesele Allah’a itaat, O’na yaklaşmak ve O’nun nezdinde yakınlaşmaya talip olmaktır. İşte
mutluluğun adresi ve Allah’a dost oluşun belgesi budur. Eğer nefisler bu özelliklere sahip
olmayacak olursa, dünya ve âhirette hüsrana uğrar. Diğer taraftan bu özelliğe sahip olunursa
işte gerçekten o zaman kârlı olunur. Bu da bütün şeriatlerde ittifakla kabul olunmuş bir
husustur. Allah’ın insanları yaratma sebebi de budur, onlara verdiği emir de budur.
“Öyle ise siz hayır işlerinde birbirinizle yarışın.” Hayırlarda yarışma
emri, hayırları işleme emrine ek bir mana içermektedir. Çünkü hayır işlerinde yarışmak,
hayırları işlemeyi, tamamlamayı, en mükemmel halleri ile yerine getirmeyi ve bunları yapmakta
eli çabuk tutmayı ihtiva eder. Dünya hayatında hayırlara çabucak koşuşan kimseler âhirette de
Cennetlere çabucak ulaşırlar. Çünkü öne geçenler (sabikûn) insanlar
arasında en üstün dereceye sahip olanlardır.
Hayırlar ise farzı ile nafilesi ile namaz, oruç, zekât, hac, umre, cihad gibi -gerek faydası
başkalarına ulaşan, gerekse kişinin kendisine münhasır kalan- bütün hayır türlerini kapsar.
Nefisleri hayırlara koşmakta eli çabuk tutmaya teşvik eden ve gayrete getiren en güçlü
hususlardan birisi, Allah’ın bu hayırlara ihsan edeceği sevap ve mükâfatlar olduğundan dolayı Yüce Allah devamla şöyle buyurmaktadır:“Her nerede olsanız olun Allah tümünüzü bir araya getirecektir. Şüphesiz Allah, her şeye gücü yetendir.”
Sizi kudreti ile Kıyamet gününde bir araya getirecek ve herkese amelinin karşılığını verecektir:
“Kötülük edenleri yaptıkları karşılığında cezalandırması, güzel amelde bulunanları da daha güzeli ile mükâfatlandırması için.”(en-Necm, 53/31)
Bu âyet-i kerime ayrıca amellere ait her bir fazileti yerine getirmeye delil gösterilebilir.
Namazın ilk vaktinde kılınması, kişinin oruç, hac, umre, zekât gibi zimmetinde olan borçlarından
bir an önce kurtulmaya gayret göstermesi, ibadetlerin sünnet ve âdâbını yerine getirmesi vb
gibi. Allah’a andolsun ki, bu âyet-i kerime oldukça kapsamlı ve pek çok faydalar ihtiva eden bir
âyettir.
Every nation has a direction they turn to, whether physically or spiritually. For this reason, there is a difference between them in their directions of prayer and in their sacred laws. There is nothing wrong with them facing different directions if it is by Allah’s command and law, so try to outdo each other, O believers, in doing the good actions that you have been instructed to do. Allah will bring you together from wherever you may be on the Day of Judgement, to reward you according to what you have done. Allah has power over all things. It is not difficult for Him to bring you all together and reward you.
Setiap umat mempunyai arah tertentu yang mereka jadikan sebagai kiblat, baik sifatnya kongkrit maupun abstrak. Salah satunya ialah perselisihan mereka tentang arah kiblat dan apa yang Allah syariatkan untuk mereka. Jadi, tidak ada masalah bila arah kiblat mereka bermacam-macam, jika hal itu berdasarkan perintah dan ketentuan Allah. Oleh sebab itu, berlomba-lombalah kamu -wahai orang-orang beriman- untuk melakukan kebajikan yang diperintahkan kepadamu. Lalu kelak pada hari Kiamat Allah akan mengumpulkan kalian dari mana pun kalian berasal untuk memberimu balasan yang setimpal dengan amal perbuatanmu. Sesungguhnya Allah Mahakuasa atas segala sesuatu sehingga tidak ada sesuatu pun yang dapat menghalangi-Nya untuk mengumpulkanmu dan memberikan balasan kepadamu.
Ogni popolo ha una direzione verso la quale si orienta, sia fisicamente che spiritualmente; e tra queste, la differenza che vi è tra i popoli, riguardo la direzione che Allāh ha prescritto loro; non vi è alcun danno nella moltitudine delle direzioni degli altri, purché siano basate sull'ordine di Allāh e la Sua Shari'ah. Quindi gareggiate, o voi credenti, nel fare il bene che vi è stato ordinato, ed Allāh vi radunerà ovunque siate, nel Giorno della Resurrezione, per ricompensarvi del vostro operato. In verità Allāh è Onnipotente, nulla Gli è impossibile, né il vostro raduno, né rendervi giustizia.
Bawat kalipunan kabilang sa mga kalipunan ay may dakong hinaharapan ng mga ito pisikal man o espirituwal. Bahagi niyon ang pagkakaiba-iba ng mga kalipunan sa qiblah ng mga ito at sa isinabatas ni Allāh para sa mga ito kaya hindi nakapipinsala ang pagkasarisari ng mga dako nila kung ayon sa utos ni Allāh at batas Niya. Kaya mag-unahan kayo, O mga mananampalataya, sa paggawa ng mga kabutihan na ipinag-utos sa inyong gawin ninyo. Magtitipon sa inyo si Allāh mula sa alinmang pook kayo naroon sa Araw ng Pagbangon upang gumanti Siya sa inyo sa gawa ninyo. Tunay na si Allāh sa bawat bagay ay May-kakayahan kaya hindi Siya nawawalang-kakayahan sa pagtipon sa inyo at pagganti sa inyo.
Her bir topluluğun yöneldiği maddi veya manevi bir yön vardır. Bunlardan biri de her bir topluluğun kıblelerinin farklı olması ve Allah'ın onlara koyduğu kanunlardır. Yöneldikleri yönler Allah'ın emri ve dini ise, farklı olması onlara bir zarar vermez. Ey Müminler! Sizler yapılması emredilen iyilikleri yapmak üzere yarışın. Muhakkak Allah, kıyamet günü nerede olursanız olun sizleri bir araya toplayacak ve amellerinize göre sizlerin karşılıklarınızı verecektir. Muhakkak Allah, her şeyi yapmaya kadirdir. Sizleri bir araya getirmekten ve karşılıklarınızı vermekten aciz değildir.
D’où que tu sortes et où que tu sois, ô Prophète ainsi que tes disciples, tourne-toi en direction de la Mosquée Sacrée lorsque tu désires prier car ceci est la vérité qui t’est révélée de la part de ton Seigneur. Allah sait assurément ce que vous faites, et vous rétribuera en conséquence.
149- Nereden (yola) çıkarsan çık (namazda)
yüzünü Mescid-i Haram tarafına çevir. Elbette ki bu Rabb’inden gelen mutlak bir haktır. Allah
yaptıklarınızdan habersiz değildir.
150- Nereden (yola) çıkarsan çık (namazda)
yüzünü Mescid-i Haram tarafına çevir. Her nerede olursanız olun yüzlerinizi o yöne döndürün ki
-içlerinden zulmedenler hariç- insanların sizin aleyhinizde bir delilleri olmasın. O halde
onlardan korkmayın, benden korkun. Böylece size olan nimetimi tamamlayayım ve doğru yolu
bulabilesiniz.
149-150. “Nereden (yola) çıkarsan çık (namazda) yüzünü Mescid-i Haram tarafına çevir.”
Yani -umum ifade edecek şekilde- ister yolculuklarında, ister başka hallerde olsun o yöne
dön. Allah bir sonraki ayette de genel olarak bütün ümmete hitap ederek:“Her nerede olursanız olun yüzlerinizi o yöne döndürün.” buyurmaktadır.
Burada “Elbette ki bu Rabb’inden gelen mutlak bir haktır.” Buyruğu,
herhangi bir kimsenin bu hususta en ufak bir şüphesinin olmaması ve herhangi bir şekilde bunun
emre uymak için değil de böyle arzulandığı için söylendiğini sanmaması için bu ifadede biri
“إن” diğeri de “ل” harfi ile olmak üzere iki ayrı te’kid/pekiştirme
edatı getirilmiştir. (Bu, mealde “elbette” ve “mutlak” kelimeleri ile
karşılanmaya çalışılmıştır)
“Allah yaptıklarınızdan habersiz değildir.” Aksine O, bütün hallerinizde
sizi görendir, öyleyse O’na karşı gereken edebi takının. Emirlerine uymak, yasaklarından
kaçınmak sureti ile O’nun gözetimi altında olduğunuzu bilin. Hiçbir şekilde amellerinizden gafil
kalınmayacak, aksine amellerinizin karşılığını gerçek anlamıyla ve eksiksiz olarak göreceksiniz.
Hayır yaparsanız hayır, kötülük işlemiş iseniz kötülük göreceksiniz.
Yüce Allah devamla “ki -içlerinden zulmedenler hariç- insanların sizin aleyhinizde bir delilleri olmasın”
diye buyurmaktadır. Yani bizim size şerefli Kâbe’ye yönelmeyi meşru kılmamızın sebebi, Kitab
Ehlinden olsun, müşriklerden olsun, insanlardan hiçbirisinin size karşı ileri sürebilecekleri
bir delili kalmasın diyedir. Eğer Beytü’l-Makdis’e doğru kıblede kalmaya devam etseydin, o zaman
onların karşı delil getirmeleri mümkün olurdu. Çünkü Kitap Ehli, kendi kitaplarında onun nihâî
kıblesinin Beyt-i Haram olan Kâbe olduğunu görmekteydiler. Müşrikler de bu muazzam Beyt’in
övünülecek şeyler arasında olduğunu görüyorlar ve İbrahim’in dininin bir parçası olduğunu kabul
ediyorlardı. Eğer Muhammed sallallahu aleyhi ve sellem Beyti kıble edinerek oraya yönelmemiş
olsaydı, ona karşı birtakım deliller ileri sürebilir ve şöyle diyebilirlerdi:“Hem İbrahim’in soyundan geliyor, hem de İbrahim’in kıblesine yönelmiyor! Şu halde, İbrahim’in dini üzere olduğunu nasıl iddia edebilir?”
İşte kıbleye yönelmek sureti ile hem Kitab Ehline, hem de müşriklere karşı delil ortaya konulmuş
oldu ve onların Peygamber’e karşı ileri sürebilecekleri delilleri de kestirilip atıldı.
“içlerinden zulmedenler hariç...” Yani insanlar arasından artık herhangi
bir delil ileri sürmeye kalkışan olursa, o bu hususta zalim bir kimsedir. Onun ileri süreceği bu
delilin hevâ ve zulme uymanın dışında hiçbir dayanağı yoktur. Böyle birisini ikna etmeye yol
bulunamaz, ona karşı delil getirmenin bir faydası da yoktur. Aynı şekilde onların delil getirmek
kastı ile ileri sürdükleri şüpheleri önemsemenin anlamı da yoktur, ona kulak vermeye gerek de
yoktur. Bundan dolayıdır ki Yüce Allah şöyle buyurmaktadır:“O halde onlardan korkmayın.” Çünkü ileri sürecekleri her delil bâtıldır.
Bâtıl da adı gibi destekten mahrumdur. O bâtılı ileri sürene yardım edecek kimse de olmaz. Hak
sahibi ise böyle değildir. Çünkü hakkın kendinden gelen bir gücü, bir üstünlüğü vardır. Ayrıca
o, hakka sahip olanın Allah’tan korkmasını gerektirir. Yüce Allah da her hayrın başı olan
kendinden korkmayı emretmiştir. Çünkü Allah’tan korkmayan bir kimse Allah’a karşı gelmekten geri
kalmaz, O’nun emirlerine uymaz.
Müslümanların kıblelerinin Kâbe’ye çevrilmesinin sonucu büyük bir fitne ortaya çıkmıştı. Bu
fitneyi Kitab Ehli, münafıklar ve müşrikler yaymış, bu konuda çokça söz söylemiş ve pek çok
şüpheler uyandırmaya gayret etmişlerdi. Bundan dolayı Yüce Allah bu hususu geniş geniş
açıklayarak en mükemmel bir şekilde beyan etmiş, bu âyet-i kerimelerin ihtiva ettiği çeşitli
tekid (pekiştirme) türleri ile de bu konuyu tekid etmiştir:
1- Bir defa emir vermek yeterli olmakla birlikte, Kıbleye yönelme emrini üç defa tekrarlamıştır.
2- Emir ya Rasûle yönelik olur ki o takdirde ümmeti de onun kapsamına girer; yahut da genel
olarak bütün ümmete yönelik olur. Bu âyette ise “yüzünü Mescid-i Haram tarafına çevir”
buyruğunda özel olarak Allah Rasûlü’ne Kıbleye yönelme emri verilmekle birlikte “yüzlerinizi o yöne döndürün” buyruğunda da genel olarak bütün ümmete emir
verilmiştir.
3- Bu buyruklarda inatçıların ileri sürdüğü bâtıl bütün deliller reddedilip çürütülmüş ve tek
tek -önceden açıklandığı şekilde- bütün şüpheler çürütülmüştür.
4- Artık Rasûlullah sallallahu aleyhi ve sellem’in Kitap ehlinin kıblesine uyma ihtimali ve
Kitap ehlinin bu husustaki umudu kökten kesilmiştir.
5- Bir başka te’kid şekli de Yüce Allah’ın:“Elbetteki bu Rabb’inden gelen mutlak bir haktır”
buyruğunda görülmektedir. Doğru söyleyen Yüce Rabb’in sadece haber vermesi yeterlidir. Bununla
birlikte O, “Elbette ki bu Rabb’inden gelen mutlak bir haktır” diyerek
sözünü ayrıca te’kid etmiştir.
6- Bir diğer pekiştirici ifade de, bütün gizlilikleri bilen Yüce Allah’ın Kitap Ehlinin de bu
işin bu şekli ile doğru olduğunu bildiklerini haber vermesidir. Ancak onlar bunu bilmekle
birlikte bu tanıklığı gizlemektedirler.
Yüce Allah’ın, bizi bu Kıble’ye döndürmesi büyük bir nimet olduğundan, bu ümmet üzerinde olan
lütuf ve rahmeti sürekli arttığından ve indirmiş olduğu her bir Şer’î hüküm başlı başına büyük
bir nimet olduğundan dolayı “Böylece size olan nimetimi tamamlayayım”
buyurmuştur. Çünkü asıl nimet Rasûlü’nü göndermek ve O’na Kitab’ını indirmek sûreti ile
mü’minleri dinine iletmiş olmasıdır. Bundan sonra bu asıl nimeti tamamlayan diğer nimetler ise
sayılamayacak, tespit edilemeyecek kadar çoktur ki bunlar, Allah Rasûlü’nü göndermesinden
itibaren dünyadan göç edeceği vakte yakın zamana kadar devam etmiştir. Yüce Allah hem
Rasûlullah’ın kendisine, hem de ümmetine öyle haller ve nimetler bağışlamış ki, bunlar ile gerek
Peygamberi’nin ve gerek Peygamber’in ümmetinin üzerindeki nimetini tamamlamıştır. Bunun ifadesi olarak da Peygamberine:“Bugün sizin için dininizi kemâle erdirdim, üzerinizdeki nimetimi tamamladım ve sizin için din olarak İslâm’ı beğenip seçtim.”(el-Maide, 5/3) buyruğunu indirmiştir. Şükrünü edâ etmek şöyle dursun,
saymakla dahi bitiremeyeceğimiz lütuflar ihsan eden Allah’a hamdolsun!
“ve doğru yolu bulabilesiniz.” Yani hakkı bilip gereğince amel
edebilesiniz. Şânı yüce olan Allah kullarına rahmetinin bir tecellisi olarak hidâyete götüren
yolları, son derece kolaylaştırmıştır ve bu yolları izlemeye dikkatlerini çekerek bu yolları
eksiksiz bir şekilde beyan etmiştir. Öyle ki, bunun bir parçası olarak o hakka karşı inatla
duracak kimselere de imkân verir. Bunlar hakka karşı mücadele ederler. Bu sebeple de hak daha
bir açıklık kazanır. Hakkın delilleri ve alametleri açıkça ortaya çıkar. Bâtılın tutarsızlığı da
belirginleşir, hiçbir asla sahip olmadığı anlaşılır. Eğer bâtıl hakka karşı çıkmamış olsa idi
belki de insanların pek çoğu bazı hususları açıkça göremeyeceklerdi. Çünkü eşya çoğunlukla
zıtları ile netlik kazanır ve anlaşılır. Gece olmasaydı gündüzün üstünlüğü, çirkin olmasaydı
güzelin üstünlüğü ve karanlık olmasaydı aydınlığın yararı bilinmezdi. Bâtıl olmasaydı da hak
açık bir şekilde vuzuha kavuşmayacaktı. Bundan dolayı da Allah’a hamdolsun.
Mula sa aling pook ka lumabas at saan ka man naroon, O Propeta, ikaw at ang mga tagasunod mo, at nagnais kang magdasal, humarap ka sa dako ng Masjid na Pinakababanal sapagkat tunay na ito ay ang katotohanang ikinasi sa iyo mula sa Panginoon mo. Si Allāh ay hindi nalilingat sa anumang ginagawa ninyo, bagkus Siya ay nakababatid doon at gaganti sa inyo roon.
Wherever you come from and wherever you are, you, O Prophet, and your followers are to face towards the Sacred Mosque (the Kaaba in Makkah) when you want to pray. It is the truth that has been revealed to you from your Lord. Allah is not unaware of what you do. Rather, He is aware of all that you do, and you will be rewarded accordingly.
Dari mana pun dan di mana pun engkau -wahai Nabi - dan para pengikutmu, jika engkau hendak menunaikan salat maka menghadaplah ke arah Masjidilharam karena itu adalah kebenaran yang diwahyukan kepadamu dari Tuhanmu. Allah tidak lalai terhadap apa yang kamu perbuat, bahkan Dia senantiasa melihat perbuatanmu dan akan memberimu balasan yang setimpal.
Dan darimana saja kamu keluar, maka palingkanlah Wajah-mu ke arah Masjidil Haram, sesungguhnya
ketentuan itu benar-benar sesuatu yang haq dari Rabb. Dan Allah sekali-kali tidak lengah dari
apa yang kamu kerjakan. Dan dari mana saja kamu keluar, maka palingkanlah wajahmu ke arah
Masjidil Haram. Dan di mana saja kamu (sekalian) berada, maka
palingkanlah wajah-mu ke arahnya, agar tidak ada hujjah (alasan) bagi
manusia atas kamu, kecuali orang-orang yang zhalim di antara mereka. Maka janganlah kamu takut
kepada mereka dan takutlah kepadaKu. Dan agar Aku sempurnakan nikmatKu atasmu, dan supaya kamu
mendapat petunjuk. (Al-Baqarah: 149-150).
(149) Maksudnya, ﴾ وَمِنۡ حَيۡثُ خَرَجۡتَ ﴿ "Dan dari mana saja kamu keluar" dalam perjalananmu atau selainnya; dan ini bersifat umum, ﴾
فَوَلِّ وَجۡهَكَ شَطۡرَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِۖ ﴿ "maka palingkanlah wajahmu ke arah Masjidil
Haram," maksudnya, menghadaplah kepadanya, kemudian Allah mengarahkan FirmanNya kepada seluruh
umat secara umum,
(150) ﴾ وَحَيۡثُ مَا كُنتُمۡ فَوَلُّواْ وُجُوهَكُمۡ شَطۡرَهُۥ ﴿ "Dan di mana saja kamu (sekalian) berada, maka palingkanlah wajahmu ke arahnya," lalu Dia berfirman, ﴾
وَإِنَّهُۥ لَلۡحَقُّ مِن رَّبِّكَۗ ﴿ "Sesungguhnya ketentuan itu benar-benar sesuatu yang haq dari Rabbmu." Allah menegaskan dengan huruf "inna" dan "lam," agar tidak terjadi syubhat yang terkecil sekalipun pada seseorang, dan agar dia tidak mengira bahwa itu hanyalah kesenangan belaka dan bukannya melaksanakan perintah.
﴾ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ ﴿ "Dan Allah sekali-kali tidak lengah dari apa yang kamu kerjakan," akan tetapi Dia mengawasi kalian di segala kondisi kalian, maka berbuat baiklah kepadaNya dan cermatilah pengawasanNya dengan selalu melaksanakan perintah-perintah-Nya dan menjauhi larangan-laranganNya, karena sesungguhnya perbuatan-perbuatan kalian itu tidaklah dilalaikan, akan tetapi akan mendapatkan balasannya dengan balasan yang paling sem-purna; bila baik, maka baiklah balasannya, dan bila buruk, maka buruk pulalah balasannya.
Allah تعالى kemudian berfirman, ﴾ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيۡكُمۡ حُجَّةٌ ﴿ "Agar tidak ada hujjah (alasan) bagi manusia atas kamu," maksudnya, Kami menetapkan bagi kalian untuk menghadap Ka'bah yang mulia, agar tidak ada bantahan dari ahli Kitab dan kaum musyrikin kepada kalian, karena seandainya kalian masih tetap menghadap ke Baitul Maqdis, niscaya hujjah itu akan terus ada, karena sesungguhnya ahli Kitab mendapatkan dalam kitab mereka bahwa kiblat mereka yang tetap adalah Ka'bah Baitul Haram, sedang kaum musyrikin memandang bahwa di antara kehormatan milik mereka adalah al-Baitul Haram tersebut, dan bahwa dia adalah dari ajaran Nabi Ibrahim عليه السلام. Bila Nabi Muhammad ﷺ tidak berkiblat ke arahnya, niscaya bantahan-bantahan mereka akan tertuju kepada beliau dengan berkata, Bagaimana dia mengaku menganut ajaran Nabi Ibrahim sedangkan dia termasuk keturunannya, namun dia me-ninggalkan menghadap kiblatnya? Oleh karena itu, dengan meng-hadap ke arah kiblat, maka tegaklah hujjah atas ahli kitab dan kaum musyrikin sekaligus serta lenyaplah bantahan mereka atas beliau ﷺ kecuali orang-orang yang zhalim di antara mereka.
Artinya orang yang berhujjah di antara mereka dengan hujjah yang dia berlaku zhalim dengannya yang tidak memiliki sandaran sama sekali kecuali hanya hawa nafsu dan kezhaliman, maka orang seperti ini tidak ada jalan untuk memuaskannya dan berhujjah atasnya, demikian pula tidak ada artinya menjadikan syubhat yang mereka utarakan dengan maksud membantah itu sebagai suatu masalah yang tidak perlu diperhatikan dan tidak perlu dipeduli-kan. Oleh karena itu Allah تعالى berfirman, ﴾
فَلَا تَخۡشَوۡهُمۡ ﴿ "Maka jangan-lah kau takut kepada mereka," karena hujjah mereka adalah batil, sedangkan batil itu adalah seperti namanya sendiri yaitu sesuatu yang ditinggalkan, dan ahli kebatilan ditinggalkan. Hal ini sangat berbeda jauh dengan ahli kebenaran, karena kebenaran itu memi-liki kekuatan dan kemuliaan yang menimbulkan rasa takut kepada mereka yang berada dalam kebenaran, Allah تعالى memerintahkan untuk takut kepadaNya di mana hal itu merupakan puncak dari segala kebaikan. Maka barangsiapa yang tidak takut kepada Allah, niscaya dia tidak akan menahan diri dari kemaksiatan kepadaNya, dan tidak menunaikan perintahNya.
Perpindahan kiblat kaum Muslimin ke arah Ka'bah mengaki-batkan fitnah yang besar yang dimunculkan oleh ahli Kitab, kaum munafik dan kaum musyrikin. Mereka memperbesar fitnah itu dengan memperbanyak pembicaraan dan syubhat-syubhat tentang-nya. Oleh karena itu Allah membeberkan hal tersebut dan menjelas-kannya dengan sejelas-jelasnya serta menegaskannya dengan segala bentuk sarana-sarana penegasan yang dikandung dalam ayat ini:
Pertama: Adanya perintah untuk memalingkan wajah ke arah Ka'bah sebanyak tiga kali, padahal dengan sekali saja sudah cukup.
Kedua: Kesepakatan bahwa perintah itu ditujukan kepada Rasul yang tentunya umatnya termasuk di dalamnya sebagai suatu konsekuensi, atau ditujukan langsung kepada umat yang bersifat umum, dan dalam ayat ini perintah kepada Rasul secara khusus, ﴾
فَوَلِّ وَجۡهَكَ ﴿ "Palingkanlah wajahmu," dan kepada umat secara umum dalam Firman Allah, ﴾
فَوَلُّواْ وُجُوهَكُمۡ ﴿ "Maka palingkanlah wajah kalian ke arahnya."
Ketiga: Bahwasanya Allah menolak segala bantahan batil yang dimunculkan oleh orang-orang durhaka, dan Allah meng-gugurkan semua syubhat satu demi satu sebagaimana yang telah dijelaskan.
Keempat: Bahwasanya Allah memupus keinginan yang besar (ahli Kitab) agar Rasul ikut menghadap kiblat ahli kitab (Baitul Maqdis).
Kelima: FirmanNya, ﴾ وَإِنَّهُۥ لَلۡحَقُّ مِن رَّبِّكَۗ ﴿ "Sesungguhnya ketentuan itu adalah benar-benar suatu yang haq dari Rabbmu." Sudah cukup dan lengkap hanya dengan sebatas kabar dari Dzat yang Benar dan Agung, akan tetapi dengan hal itu juga Allah berfirman,﴾
وَإِنَّهُۥ لَلۡحَقُّ مِن رَّبِّكَۗ ﴿ "Sesungguhnya ketentuan itu adalah benar-benar suatu yang haq dari Rabbmu."
Keenam: Allah mengabarkan –dan Dia adalah Dzat yang Mahatahu segala yang tersembunyi– bahwasanya tentang kebe-naran hal itu telah diakui oleh ahli Kitab, akan tetapi mereka me-nyembunyikan pengakuan dan kesaksian itu.
Dan karena perintahNya tentang peralihan dalam menghadap kiblat bagi kita adalah sebuah nikmat yang besar, kasih sayang dan rahmatNya terhadap umat ini senantiasa bertambah, dan setiap kali Dia mensyariatkan kepada mereka suatu syariat agama itu merupakan suatu kenikmatan yang besar, maka Dia berfirman, ﴾
وَلِأُتِمَّ نِعۡمَتِي عَلَيۡكُمۡ ﴿ "Dan agar Kusempurnakan nikmatKu atas kamu." Maka dasar kenikmatan itu adalah hidayah kepada agamaNya dengan mengutus RasulNya dan penurunan kitabNya, kemudian setelah itu ada kenikmatan-kenikmatan pelengkap bagi nikmat dasar ini yang tidak dapat dihitung banyaknya dan tidak dapat dibatasi sejak Allah mengutus RasulNya hingga mendekati kepergian beliau dari dunia. Allah تعالى telah memberikan kepadanya segala nikmat, serta memberikan kepada umatnya apa yang menyempurnakan nikmatnya itu kepada beliau dan kepada mereka lalu Allah menu-runkan wahyu kepadanya,
﴾ ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ وَأَتۡمَمۡتُ عَلَيۡكُمۡ نِعۡمَتِي وَرَضِيتُ لَكُمُ ٱلۡإِسۡلَٰمَ دِينٗاۚ
﴿
"Pada hari ini telah Kusempurnakan untukmu agamamu, dan telah Kucukupkan kepadamu nikmatKu, dan telah Kuridhai Islam itu jadi agama bagimu." (Al-Ma`idah: 3).
Segala puji hanya milik Allah atas segala karuniaNya yang tidak mampu kita hitung, apalagi untuk mensyukurinya, ﴾
وَلَعَلَّكُمۡ تَهۡتَدُونَ ﴿ "dan supaya kamu mendapat petunjuk," maksudnya, kalian mengetahui
kebenaran lalu mengamalkannya.
Merupakan rahmat Allah تعالى terhadap hamba-hambaNya, yaitu Dia memudahkan bagi mereka
sebab-sebab hidayah dengan sangat mudah sekali, dan Dia mengingatkan mereka untuk me-nempuh
jalannya, lalu Allah menjelaskan kepada mereka dengan keterangan yang paling sempurna. Dan di
antara hal itu adalah Dia menakdirkan bagi kebenaran itu adanya para pembangkang terhadapnya,
lalu mereka berdebat tentangnya, hingga jelaslah kebenaran dan nampaklah ayat-ayat dan
tanda-tandaNya, serta teranglah batilnya kebatilan itu dan bahwa kebatilan itu tidak ada
hakikatnya sama sekali. Sekiranya bukan karena adanya perlawanan kebatilan terhadap kebenaran,
mungkin saja keadaannya tidak akan jelas bagi sebagian besar makhluk, karena dengan hal yang
kontradiksi, jelaslah segala sesuatu. Sekiranya bukan karena adanya malam hari, tidaklah
diketahui keutamaan siang hari, sekiranya bukan karena kejelekan, tidaklah diketahui keutamaan
keindahan, sekiranya bukan karena kegelapan, tidaklah diketahui manfaatnya cahaya, dan sekiranya
bukan karena kebatilan, maka kebenaran tidak akan benar-benar jelas. Akhirnya segala puji hanya
bagi Allah atas semua itu.
Và dù bất cứ nơi nào Ngươi đi và bất cư nơi nào Ngươi có mặt - hỡi Nabi - Ngươi cũng như tín đồ của Ngươi, mỗi khi muốn hành lễ Salah thì hãy hướng mặt về Masjid Al-Haram, bởi đó là sự thật mà Thượng Đế đã thiên khải cho Ngươi. Allah không phải không hay biết những gì các ngươi làm, ngược lại, Ngài luôn quan sát và theo dõi từng hành động của các ngươi và Ngài sẽ thưởng phạt các ngươi theo các việc làm đó.
De donde sea que partas y dondequiera que estés, tú Profeta y tus seguidores, dirígete en dirección de la Mezquita Sagrada cada vez que desees rezar, ya que esta es la verdad que te ha sido revelada por tu Señor. Al‑lah sin duda sabe lo que haces y te retribuirá en consecuencia.
Iz svakog mjesta iz kojeg izađeš i gdje god da se nalaziš, o Vjerovjesniče, ti i tvoji sljedbenici, a budete htjeli obaviti namaz – okrenite se u pravcu Svetog hrama, jer je to istina koja ti je objavljena od Gospodara tvog. Allah nije nemaran prema onome što vi radite, On sve vidi i sve vas će obračunati za djela koja činite.
E da qualsiasi luogo tu venga, o dovunque ti trovi - o Profeta - tu e i tuoi seguaci, quando desiderate pregare ﴾assalet الصلاة﴿, rivolgetevi verso la direzione della Sacra Moschea المسجد الحرام è la Verità che ti è stata ispirata dal tuo Dio, e Allāh non è ignaro di ciò che fate; al contrario, Lui è a conoscenza di tutto, e vi ricompenserà per questo
Why was changing the Qiblah mentioned thrice
This is a third command from Allah to face Al-Masjid Al-Haram (the Sacred Mosque) from every part of the world (during prayer). It was said that Allah mentioned this ruling again here because it is connected to whatever is before and whatever is after it. Hence, Allah first said:
قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَآءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا
(Verily, We have seen the turning of your (Muhammad's) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you) (2:144), until:
وَإِنَّ الَّذِينَ أُوتُواْ الْكِتَـبَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْ وَمَا اللَّهُ بِغَـفِلٍ عَمَّا يَعْمَلُونَ
(Certainly, the people who were given the Scripture (i.e., Jews and the Christians) know well that, that (your turning towards the direction of the Ka`bah at Makkah in prayers) is the truth from their Lord. And Allah is not unaware of what they do.) (2:144)
Allah mentioned in these Ayat His fulfillment of the Prophet's wish and ordered him to face the Qiblah that he liked and is pleased with. In the second command, Allah said:
وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَإِنَّهُ لَلْحَقُّ مِن رَّبِّكَ وَمَا اللَّهُ بِغَـفِلٍ عَمَّا تَعْمَلُونَ
(And from wheresoever you start forth (for prayers), turn your face in the direction of Al-Masid Al-Haram that is indeed the truth from your Lord. And Allah is not unaware of what you do.)
Therefore, Allah states here that changing the Qiblah is also the truth from Him, thus upgrading the subject more than in the first Ayah, in which Allah agreed to what His Prophet had wished for. Thus Allah states that this is also the truth from Him that He likes and is pleased with. In the third command, Allah refutes the Jewish assertion that the Prophet faced their Qiblah, as they knew in their Books that the Prophet will later on be commanded to face the Qiblah of Ibrahim, the Ka`bah. The Arab disbelievers had no more argument concerning the Prophet's Qiblah after Allah commanded the Prophet to face the Qiblah of Ibrahim, which is more respected and honored, rather than the Qiblah of the Jews. The Arabs used to honor the Ka`bah and liked the fact that the Messenger was commanded to face it.
The Wisdom behind abrogating the Previous Qiblah
Allah said:
لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ
(...so that men may have no argument against you)
Therefore, the People of the Book knew from the description of the Muslim Ummah that they would be ordered to face the Ka`bah. If the Muslims did not fit this description, the Jews would have used this fact against the Muslims. If the Muslims had remained on the Qiblah of Bayt Al-Maqdis, which was also the Qiblah of the Jews, this fact could have been used as the basis of argument by the Jews against other people.
Allah's Statement:
إِلاَّ الَّذِينَ ظَلَمُواْ مِنْهُمْ
(...except those of them that are wrongdoers,) indicates the Mushrikin (polytheists) of Quraysh. The reasoning of these unjust persons was the unsound statement: "This man (Muhammad) claims that he follows the religion of Ibrahim! Hence, if his facing Bayt Al-Maqdis was a part of the religion of Ibrahim, why did he change it" The answer to this question is that Allah has chosen His Prophet to face Bayt Al-Maqdis first for certain wisdom, and he obeyed Allah regarding this command. Then, Allah changed the Qiblah to the Qiblah of Ibrahim, which is the Ka`bah, and he also obeyed Allah in this command. He, obeys Allah in all cases and never engages in the defiance of Allah even for an instant, and his Ummah imitates him in this.
Allah said:
فَلاَ تَخْشَوْهُمْ وَاخْشَوْنِى
(. ..so fear them not, but fear Me!) meaning: `Do not fear the doubts that the unjust, stubborn persons raise and fear Me Alone.' Indeed, Allah Alone deserves to be feared.
Allah said:
وَلاٌّتِمَّ نِعْمَتِى عَلَيْكُمْ
(...so that I may complete My blessings on you.)
This Ayah relates to Allah's statement:
لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ
(...so that men may have no argument against you), meaning: I will perfect My bounty on you by legislating for you to face the Ka`bah, so that the (Islamic) Shari`ah (law) is complete in every respect. Allah said:
وَلَعَلَّكُمْ تَهْتَدُونَ
(...that you may be guided.), meaning: `To be directed and guided to what the nations have been led astray from, We have guided you to it and preferred you with it.' This is why this Ummah is the best and most honored nation ever.
Ey Peygamber! Nereden yola çıkarsan çık, nerede olursan ol, sen ve sana tabi olanlar namaz kılmak istediğinizde Mescid-i Haram yönüne dönün. Hiç şüphesiz bu, Rabbinden sana vahyedilen bir gerçektir. Allah yaptıklarınızdan habersiz değildir. Bilakis hepsinden haberdardır ve sizlere amellerinizin karşılığını verecektir.
E da qualunque luogo tu venga - o Profeta – con l'intenzione di pregare, orientati verso la Sacra Moschea المسجد الحرام. E ovunque vi troviate - o voi credenti – orientativi verso essa quando volete pregare, affinché la gente non abbia un pretesto per protestare contro di voi, tranne gli ingiusti tra di loro che rimasti nella loro ostinazione, presentando contro di voi le più banali pretese. Non li temete e temete solo il vostro Dio, rispettando i Suoi ordini ed evitando la Sua disobbedienza. In verità Allāh ha stabilito l'orientamento verso la Ka`bah الكعبة per completare la Sua grazia su di voi, elevandovi al di sopra di tutti gli altri popoli, ed essere guidati alla più onorevole direzione, la Qiblah القبلة, per l'umanità.
Wherever you come from, O Prophet, when you want to pray, turn towards the direction of the Sacred Mosque; and wherever you may be, O believers, turn your face towards it if you want to pray, so that the people will have no argument against you, except those of them who are wrongdoers. They will remain in their stubbornness, arguing against you with the weakest of arguments. Do not fear them, but fear your Lord alone, following His instructions and keeping away from what He has prohibited. Allah instructed you to face the Kaaba to perfect His blessings upon you, distinguishing you from all other communities and guiding you to the noblest direction of prayer.
Dù ở bất cứ nơi nào mà Ngươi - hỡi Nabi - rời đi và muốn hành lễ Salah thì Ngươi hãy hướng mặt về Masjid Al-Haram, cho dù các ngươi đang ở đâu - hỡi những người có đức tin - các ngươi cũng hãy hướng mặt về Masjid Al-Haram khi các ngươi muốn hành lễ Salah, để thiên hạ không có chứng cứ phản bác lại các ngươi ngoại trừ những ai lầm lạc. Và những kẻ lầm lạc này vẫn ngoan cố và phản bác các ngươi bằng những lý lẽ lố bịch, vì vậy các ngươi đừng sợ chúng mà hãy sợ một mình Thượng Đế của các ngươi bằng cách thực thi các mệnh lệnh Ngài đã bảo ban các ngươi và tránh xa mọi điều Ngài đã cấm các ngươi. Quả thật, việc Allah qui định quay mặt hướng về ngôi đền Ka'bah là để ban đầy đủ hồng ân cho các ngươi qua việc tách biệt các ngươi với các cộng đồng khác và để hướng các ngươi trở thành tâm điểm của nhân loại.
De donde sea que partas y donde desees orar, Profeta, oriéntate en dirección a la Mezquita Sagrada y donde estén, creyentes, oriéntense ustedes también cuando deseen orar, hacia la Mezquita Sagrada. Así, las personas no podrán argumentar en contra del cambio de Quibla, salvo los injustos que persistieron en su terquedad y esgrimieron los argumentos más fantasiosos. No les teman, teman a su Único Señor obedeciendo Sus mandamientos y absteniéndose de trasgredir Sus prohibiciones. Al‑lah prescribió orientarse hacia la Ka’bah a fin de acrecentar Sus favores hacia ustedes, distinguiéndolos de otros pueblos y para orientarlos en dirección a la Quibla más noble para las personas.
Iz kojeg god mjesta izađeš, o Vjerovjesniče, i budeš želio obaviti namaz, okreni se u pravcu Svetog hrama. I gdje god se nalazili, o vjernici, okrenite lica u tom pravcu kada budete htjeli namaz obaviti, da vam ljudi ne bi imali šta argumentovano prigovoriti, izuzev onih između njih koji nepravdu čine, a koji će ostati u svom prkosu i koji će vam prigovarati najslabijim argumentima. Nemojte ih se bojati, već se bojte svog Gospodara time što ćete primjenjivati Njegove naredbe i kloniti se onoga što je On zabranio. Allah je, uistinu, propisao okretanje prema Kabi da bi Svoju blagodat prema vama upotpunio time što će vas odlikovati nad ostalim narodima, i da bi vas uputio ka najčasnijoj kibli za ljude.
Mula sa alinmang pook lumabas ka, O Propeta, at nagnais kang magdasal, humarap ka sa dako ng Masjid na Pinakababanal; at sa alinmang pook naroon kayo, O mga mananampalataya, magharap kayo ng mga mukha ninyo sa dako niyon kapag nagnais kayong magdasal upang hindi magkaroon para sa mga tao ng isang katwirang ipangangatwiran nila laban sa inyo maliban sa mga lumabag sa katarungan kabilang sa kanila sapagkat tunay na sila ay mananatili sa pagmamatigas nila at mangangatwiran sa inyo sa pamamagitan ng pinakamahina sa mga katwiran. Kaya huwag kayong matakot sa kanila at matakot kayo sa Panginoon ninyo lamang sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya. Tunay na si Allāh ay nagsabatas nga ng pagharap sa Ka`bah alang-alang sa paglubos Niya ng biyaya Niya sa inyo sa pamamagitan ng pagbubukod sa inyo sa lahat ng mga kalipunan at alang-alang sa kapatnubayan ninyo tungo sa pinakamarangal na qiblah para sa mga tao.
When the Ka‘bah in Makkah was appointed as the prayer direction, or qiblah, the People of the Book started discussing whether the East was God’s direction or the West. They saw the matter as one of direction alone, but this was nothing other than sheer ignorance on their part. The selection of the House of God as the qiblah was not merely the specification of a certain direction for prayer; it was a sign that the time had come for God to reveal His greatest favour to man. It had been decided a long time ago, that, in answer to the prayer of Abraham and Ishmael (see 2:129), God would send a final Prophet to the world. The path to life everlasting was now being thrown open to all: God was showing His ultimate favour to mankind. The bringing of religion to its final stage of perfection in Islam does not mean that previous religions were incomplete. They too were complete in themselves, but none of them was preserved in its original and authentic form. God had revealed true religion time and time again, but on each occasion mankind had rebelled against it and either distorted it or allowed it to fall into oblivion. Now it was revealed in its ultimate and indelible form. Divine religion that had deteriorated into a set of mythological tales was now incorporated into history in the form of solid facts. Up till then, no pattern of true religion had been preserved for posterity; now, it was placed before mankind in a permanent, living and practical form. The change of qiblah, rather than denoting a change from one direction of worship to another, more sacred one, showed the completion of God’s guidance to mankind.
Ey Peygamber! Nereden yola çıkarsan çık, namaz kılmak istediğinde Mescid-i Haram'a doğru yönel. Ey müminler! Sizler de nerede olursanız olun, namaz kılmak istediğinizde ona doğru yüzlerinizi çevirin. Böylece, zalim kimseler dışında, insanların size karşı getirecekleri bir delilleri olmasın. Onlar inat ettikleri üzerine kalacaklar ve en zayıf delilleri dahi size karşı delil getireceklerdir. Onlardan korkmayın, emirlerine uyarak ve yasaklarından kaçınarak bir tek Rabbinizden korkun. Muhakkak ki Allah, sizi diğer ümmetlerden ayırarak, sizin üzerinize olan nimetini tamamlamak ve insanların en değerli kıblesi Kâbe’ye yönelmenize hükmetmiştir.
D’où que tu sortes, ô Prophète, et que tu désires prier, tourne-toi en direction de la Mosquée Sacrée et où que vous soyez, ô croyants, tournez-vous aussi, lorsque vous désirez prier, en direction de la Mosquée Sacrée. Ceci, afin que les gens ne vous opposent pas d’argument afin de faire objection au changement de qiblah, sauf les injustes parmi eux qui persisteront dans leur entêtement et vous opposeront les arguments les plus fantaisistes. Ne les craignez donc pas et craignez votre Seigneur Seul en obéissant à Ses commandements et en vous abstenant de commettre Ses interdits. Allah prescrivit de se tourner en direction de la Ka’bah afin de parfaire Son bienfait sur vous en vous distinguant des autres communautés et afin de vous orienter en direction de la qiblah la plus noble pour les gens.
Dari mana pun engkau -wahai Nabi- jika engkau hendak menunaikan salat maka menghadaplah ke arah Masjidilharam dan di mana pun kalian -wahai orang-orang mukmin- hadapkanlah wajah kalian ke arah Masjidilharam jika hendak menunaikan salat, agar manusia tidak mempunyai alasan untuk membantah kalian, kecuali orang-orang yang zalim karena mereka akan tetap membangkang dan membantah kalian dengan dalil-dalil yang sangat lemah. Sebab itu, janganlah kalian takut kepada mereka, tetapi takutlah kepada Tuhanmu saja, yaitu dengan cara melaksanakan perintah-Nya dan menjauhi larangan-Nya; karena Allah telah menetapkan keharusan menghadap Ka'bah (ketika salat) untuk menyempurnakan nikmat-Nya kepada kalian dengan membuat kalian berbeda dari umat-umat lainnya dan juga untuk menunjukkan kalian kepada kiblat yang paling mulia bagi manusia.
Nitekim size ayetlerimizi okuyan, fazilet ve iyilikleri emrederek, rezillikleri ve kötülükleri yasaklayarak sizi temizleyen, Kur'an'ı, sünneti, din ve dünya meselelerinizden bilmediklerinizi size öğreten, kendi içinizden bir peygamber göndererek sizi başka bir nimetle nimetlendirdik.
Nous vous avons accordé un autre bienfait, puisque Nous vous avons envoyé un Messager issu de vous qui vous récite nos versets et vous purifie par les œuvres pieuses et convenables qu’il vous recommande ainsi que par l'interdiction des turpitudes blâmables. Il vous enseigne également le Coran, la Sunna et ce que vous ne saviez pas de vos affaires religieuses et mondaines.
"Sebagaimana (Kami telah menyempurnakan nikmat Kami kepadamu) Kami telah
mengutus kepadamu Rasul di antara kamu yang membacakan ayat-ayat Kami kepadamu dan menyucikan
kamu dan mengajarkan kepadamu al-Kitab dan al-Hikmah (as-Sunnah) serta
mengajarkan kepada kamu apa yang belum kamu ketahui. Karena itu, ingatlah kamu kepadaKu, niscaya
Aku ingat (pula) kepadamu, dan bersyukurlah kepadaKu, dan janganlah kamu
mengingkari (nikmat)Ku." (Al-Baqarah: 151-152).
(151) Allah تعالى menyatakan, "Sesungguhnya pemberian nikmat Kami atas
kalian dengan menghadap ke Ka'bah dan pe-nyempurnaannya dengan dasar-dasar syariat serta
nikmat-nikmat penyempurna, bukanlah suatu yang aneh dalam kebaikan Kami dan bukan pula yang
pertama, bahkan Kami telah memberikan nikmat atas kalian dengan nikmat-nikmat dasar dan
penyempurna-nya, dan yang paling besar adalah Kami mengutus kepada kalian seorang Rasul yang
mulia dari kalangan kalian, di mana kalian mengetahui garis keturunannya, kejujuran, amanah,
kesempurnaan, dan ketulusannya, ﴾ يَتۡلُواْ عَلَيۡكُمۡ ءَايَٰتِنَا ﴿ "yang membacakan ayat-ayat Kami kepada kamu." Ini mencakup segala ayat-ayatNya, baik ayat al-Qur`an maupun ayat-ayat lainnya, beliau membacakan kepada kalian ayat-ayat yang menjelaskan kebenaran dari kebatilan dan hidayah dari kesesatan, yang menunjukkan kepada kalian, pertama, tentang keesaan Allah dan kesempurnaanNya, kedua, tentang kebenaran RasulNya, dan wajibnya beriman kepadanya, kemudian kepada segala hal yang dikabarkan olehnya berupa Hari Pembalasan mau-pun hal-hal yang ghaib, hingga kalian memperoleh hidayah yang sempurna dan ilmu yang meyakinkan.
﴾ وَيُزَكِّيكُمۡ ﴿ "Dan menyucikan kamu," maksudnya, menyucikan akhlak dan jiwa kalian dengan mendidiknya. Dengan akhlak yang mulia, dan membersihkannya dari akhlak yang tercela, yang de-mikian itu seperti menyucikan mereka dari kesyirikan kepada ke-tauhidan, dari riya` kepada keikhlasan, dari kebohongan kepada kejujuran, dari pengkhianatan kepada amanah, dari kesombongan kepada kerendahan hati, dari akhlak yang buruk kepada akhlak yang luhur, dan dari saling benci, saling bermusuhan, serta saling memutuskan hubungan kepada saling mencintai, saling bersilatu-rahim, dan saling kasih mengasihi, dan lain sebagainya dari bentuk-bentuk penyucian.
﴾ وَيُعَلِّمُكُمُ ٱلۡكِتَٰبَ ﴿ "Dan mengajarkan kepadamu al-Kitab," yaitu al-Qur`an, baik lafazhnya maupun maknanya, ﴾
وَٱلۡحِكۡمَةَ ﴿ "dan al-Hikmah." Suatu pendapat berkata, al-Hikmah adalah as-Sunnah. Yang lain berpendapat, al-Hikmah adalah mengetahui rahasia-rahasia syariat dan fikih serta menempatkan segala sesuatu pada tempatnya. Maka dalam hal ini pengajaran as-Sunnah termasuk ke dalam pengajaran al-Kitab, karena as-Sunnah itu menjelaskan al-Qur`an, menafsirkannya, dan mengutarakan maksudnya, ﴾
وَيُعَلِّمُكُم مَّا لَمۡ تَكُونُواْ تَعۡلَمُونَ ﴿ "dan mengajarkan kepada kamu apa yang belum
kamu ketahui," karena mereka itu benar-benar ada dalam kesesatan yang nyata sebelum diutusnya
beliau ﷺ, yang tidak berilmu dan tidak pula beramal. Setiap ilmu maupun amal yang diperoleh umat
ini adalah dari Rasulullah ﷺ dan karena sebab beliaulah semua itu ada.
Nikmat-nikmat tersebut adalah nikmat-nikmat dasar secara mutlak, dan dia adalah kenikmatan
terbesar yang Allah berikan kepada hamba-hambaNya. Oleh karena itu tugas mereka selanjut-nya
adalah bersyukur kepada Allah atas nikmat-nikmat tersebut dan menegakkannya. Karena itu Allah
berfirman,
(152) ﴾ فَٱذۡكُرُونِيٓ أَذۡكُرۡكُمۡ ﴿ "Karena itu, ingatlah kamu kepadaKu, nis-caya Aku ingat (pula) kepadamu." Allah تعالى memerintahkan hamba-hambaNya untuk mengingatNya, dan menjanjikan baginya sebaik-baik balasan yaitu bahwa Allah akan mengingatnya pula, yaitu bagi orang yang ingat kepadaNya, sebagaimana yang disabdakan dari lisan RasulNya,
مَنْ ذَكَرَنِيْ فِيْ نَفْسِهِ ذَكَرْتُهُ فِيْ نَفْسِيْ، وَمَنْ ذَكَرَنِيْ فِيْ مَلَأٍ ذَكَرْتُهُ فِيْ مَلَإٍ خَيْرٍ مِنْهُمْ.
"Barangsiapa yang menyebut (mengingat)Ku pada dirinya, niscaya Aku akan mengingatnya pada DiriKu, dan barangsiapa yang menyebut (mengingat)Ku pada khalayak ramai, niscaya Aku akan mengingatnya pula pada khalayak ramai yang lebih baik dari mereka."[1]
Dzikir kepada Allah تعالى yang paling istimewa adalah dzikir yang dilakukan dengan hati dan lisan yaitu dzikir yang menum-buhkan ma'rifat kepada Allah, kecintaan padaNya, dan menghasil-kan ganjaran yang banyak dariNya. Dzikir adalah puncak rasa syukur. Oleh Karena itu Allah memerintahkan hal itu secara khusus, kemudian memerintahkan untuk bersyukur secara umum seraya berfirman, ﴾
وَٱشۡكُرُواْ لِي ﴿ "Dan bersyukurlah kepadaKu," maksudnya, terhadap apa yang telah Aku nikmatkan kepada kalian dengan nikmat-nikmat tersebut dan Aku jauhkan dari kalian berbagai ma-cam kesulitan. Syukur itu dilakukan dengan hati berupa pengakuan atas kenikmatan yang didapatkan, dengan lisan berupa dzikir dan pujian, dan dengan anggota tubuh berupa ketaatan kepada Allah serta kepatuhan terhadap perintahNya dan menjauhi laranganNya. Syukur itu menyebabkan kelanggengan nikmat yang telah dida-patkan dan menambah kenikmatan yang belum didapatkan.
Allah تعالى berfirman,
﴾ لَئِن شَكَرۡتُمۡ لَأَزِيدَنَّكُمۡۖ ﴿
"Jika kamu bersyukur, pasti Kami akan menambah, (nikmat) kepa-damu." (Ibrahim: 7).
Dengan adanya perintah untuk bersyukur setelah kenikmatan agama, seperti ilmu dan penyucian akhlak, serta taufik kepada pengamalan, merupakan penjelasan bahwa hal itu adalah sebesar-besarnya kenikmatan, bahkan dia adalah kenikmatan yang sebe-narnya yang akan selalu eksis bila yang lainnya lenyap. Dan seyog-yanya bagi orang yang diberikan taufik kepada ilmu dan amal agar bersyukur kepada Allah atas semua itu, agar Allah menambahkan nikmatNya dan menghindarkan dirinya dari rasa bangga diri hingga akhirnya dia hanya sibuk dengan bersyukur.
Dan ketika kebalikan dari rasa syukur adalah pengingkaran, maka Allah تعالى melarang pengingkaran tersebut seraya berfirman, ﴾
وَلَا تَكۡفُرُونِ ﴿ "Dan janganlah kamu mengingkari nikmatKu," maksud dari pengingkaran di sini
adalah suatu hal yang bertolak belakang dengan bersyukur, yaitu ingkar terhadap kenikmatan yang
diberi-kan dan menampiknya, serta tidak bersyukur kepadaNya.
Kemungkinan juga maknanya adalah bersifat umum, maka pengingkaran itu ada bermacam-macam, dan
yang paling besar adalah pengingkaran terhadap Allah, kemudian macam-macam kemaksiatan dengan
segala bentuk dan jenisnya dari kesyirikan dan selainnya.
Così come vi abbiamo concesso un'altra grazia, quella di inviarvi un messaggero dei vostri che vi reciti i Nostri versetti, vi purifichi con ciò che vi ordina di virtù e buone azioni, e che vi dissuada dalla nefandezza e dal male, e vi insegni il Corano e la Sunnah, e vi insegni ciò che non sapete della vostra religione e del vostro operato quotidiano.
Muhammad's ﷺ Prophecy is a Great Bounty from Allah
Allah reminds His believing servants with what He has endowed them with by sending Muhammad ﷺ as a Messenger to them, reciting to them Allah's clear Ayat and purifying and cleansing them from the worst types of behavior, the ills of the souls and the acts of Jahiliyyah (pre-Islamic era). The Messenger also takes them away from the darkness (of disbelief) to the light (of faith) and teaches them the Book, the Qur'an, and the Hikmah (i.e., the wisdom), which is his Sunnah. He also teaches them what they knew not. During the time of Jahiliyyah, they used to utter foolish statements. Later on, and with the blessing of the Prophet's Message and the goodness of his prophecy, they were elevated to the status of the Awliya' (loyal friends of Allah) and the rank of the scholars. Hence, they acquired the deepest knowledge among the people, the most pious hearts, and the most truthful tongues. Allah said:
لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولاً مِّنْ أَنفُسِهِمْ يَتْلُواْ عَلَيْهِمْ ءَايَـتِهِ وَيُزَكِّيهِمْ
(Indeed, Allah conferred a great favor on the believers when He sent among them a Messenger (Muhammad ) from among themselves, reciting unto them His verses (the Qur'an), and purifying them (from sins).) (3:164)
Allah also criticized those who did not give this bounty its due consideration, when He said:
أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُواْ نِعْمَتَ اللَّهِ كُفْرًا وَأَحَلُّواْ قَوْمَهُمْ دَارَ الْبَوَارِ
(Have you not seen those who have changed the favors of Allah into disbelief (by denying Prophet Muhammad ) and his Message of Islam), and caused their people to dwell in the house of destruction) (14:28)
Ibn `Abbas commented, "Allah's favor means Muhammad." Therefore, Allah has commanded the believers to affirm this favor and to appreciate it by thanking and remembering Him:
فَاذْكُرُونِى أَذْكُرْكُمْ وَاشْكُرُواْ لِي وَلاَ تَكْفُرُونِ
(Therefore, remember Me. I will remember you, and be grateful to Me, and never be ungrateful to Me.)
Mujahid said that Allah's statement:
كَمَآ أَرْسَلْنَا فِيكُمْ رَسُولاً مِّنْكُمْ
(Similarly (to complete My favor on you), We have sent among you a Messenger (Muhammad ) of your own,)
means: Therefore, remember Me in gratitude to My favor.
Al-Hasan Al-Basri commented about Allah's statement:
فَاذْكُرُونِى أَذْكُرْكُمْ
(Therefore remember Me. I will remember you), "Remember Me regarding what I have commanded you and I will remember you regarding what I have compelled Myself to do for your benefit (i.e., His rewards and forgiveness)."
An authentic Hadith states:
«يَقُولُ اللهُ تَعَالَى: مَنْ ذَكَرَنِي فِي نَفْسِهِ ذَكَرْتُهُ فِي نَفْسِي وَمَنْ ذَكَرَنِي فِي مَلَأٍ ذَكَرْتُهُ فِي مَلَأٍ خَيْرٍ مِنْه»
(Allah the Exalted said, `Whoever mentions Me to himself, then I will mention him to Myself; and whoever mentions Me in a gathering, I will mention him in a better gathering.)'
Imam Ahmad reported that Anas narrated that Allah's Messenger ﷺ said:
«قَالَ اللهُ عَزَّ وَجَلَّ: يَا ابْنَ آدَمَ، إِنْ ذَكَرْتَنِي فِي نَفْسِكَ ذَكَرْتُك فِي نَفْسِي، إِنْ ذَكَرْتَنِي فِي مَلَإٍ ذكَرْتُكَ فِي مَلَإٍ مِنَ الْمَلَائِكَةِ أَوْ قَالَ: فِي مَلَإٍ خَيْرٍ مِنْهُ وَإِنْ دَنَوْتَ مِنِّي شِبْرًا دَنَوْتُ مِنْكَ ذِرَاعًا، وَإِنْ دَنَوْتَ مِنِّي ذِرَاعًا دَنَوْتُ مِنْكَ بَاعًا، وَإنْ أَتَيْتَنِي تَمْشِي أَتَيْتُكَ هَرْوَلَة»
(Allah the Exalted said, `O son of Adam! If you mention Me to yourself, I will mention you to Myself. If you mention Me in a gathering, I will mention you in a gathering of the angels (or said in a better gathering). If you draw closer to Me by a hand span, I will draw closer to you by forearm's length. If you draw closer to Me by a forearm's length, I will draw closer to you by an arm's length. And if you come to Me walking, I will come to you running).
Its chain is Sahih, it was recorded by Al-Bukhari. Allah said:
وَاشْكُرُواْ لِي وَلاَ تَكْفُرُونِ
(...and be grateful to Me (for My countless favors on you) and never be ungrateful to Me.)
In this Ayah, Allah commands that He be thanked and appreciated, and promises even more rewards for thanking Him. Allah said in another Ayah:
وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لأَزِيدَنَّكُمْ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِى لَشَدِيدٌ
(And (remember) when your Lord proclaimed: "If you give thanks (by accepting faith and worshipping none but Allah), I will give you more (of My blessings); but if you are thankless (i.e., disbelievers), verily, My punishment is indeed severe.)
Abu Raja' Al-`Utaridi said: `Imran bin Husayn came by us once wearing a nice silken garment that we never saw him wear before or afterwards. He said, "Allah's Messenger ﷺ said:
«مَنْ أَنْعَمَ اللهُ عَلَيْهِ نِعْمَةً فَإِنَّ اللهَ يُحِبُّ أَنْ يَرَى أَثَرَ نِعْمَتِهِ عَلَى خَلْقِه»
، وَقَالَ رَوْحٌ مَرَّةً:
«عَلَى عَبْدِه»
(Those whom Allah has favored with a bounty, then Allah likes to see the effect of His bounty on His creation), or he said, "on His servant" - according to Ruh (one of the narrators of the Hadith).
These verses conclude the discussion on the theme of the Qiblah قبلہ or religious orientation. So, Verse 151 repeats the second part of the prayer of Sayyidna Ibrahim (علیہ السلام) with which the discussion had begun (Verses 127 - 129). He had, as one would recall, prayed Allah to accept his founding of the Ka'bah کعبہ ، and to send among his progeny a Messenger from among themselves. The subsequent discussion on the subject of the Qiblah قبلہ has already shown that the first prayer has been heard and accepted. Now, Verse 151 declares that similarly the second request has also been granted, suggesting that since the Holy Prophet ﷺ has been sent in answer to the prayer of the founder of the Ka'bah کعبہ ، it is no wonder that it should be appointed as his Qiblah قبلہ . Verse 151 has specifically mentioned that the new Prophet (Muhammad ﷺ) is sent with the same attributes as specified by Sayyidna Ibrahim (علیہ السلام) in his prayer, namely: (1) He recites to them the verses of the Qur'an; (2) He teaches them the Book and the wisdom; (3) He purifies them; (4) He teaches them things which his listeners did not know of, nor could they be found in the earlier Divine Books or through individual reason.
Since Allah has, in granting the two prayers, sent such great blessings to mankind, Verse 152 asks men to "remember" Him as the Supreme Benefactor, and to render Him thanks by being obedient. As long as they do so, Allah will "remember" them in showering on them His material and spiritual blessings. The verse ends with the reminder that men should not be ungrateful to Allah in denying His blessings or in being disobedient.
In the light of this commentary, one can see that the word "as" (in Arabic, the letter Kaf which denotes a comparison between two terms) provides the link between Verse 151 and Verse 152. But, according to al-Qurtubi, the word Kaf or "as" is connected with the first phrase of Verse 152 -: "Remember Me, then". Viewed in the line of this syntactical relationship, the two verses, taken together, would mean that the ability to "remember" Allah is as much a blessing for men as the ordination of the new Qiblah قبلہ and the coming of the Last Prophet ﷺ ، and hence it is the duty of men to render thanks to Allah, so that they may continue to receive His favours.
Les hemos otorgado otro favor, ya que les hemos enviado un Mensajero nacido entre ustedes, que les recita nuestras aleyas y los purifica a través de la realización de obras piadosas y adecuadas que él les recomienda, así como los protege de la deshonra. Les enseña, además, el Corán, la Sunna y aquello que no saben de sus cuestiones religiosas y terrenales.
Allah blessed you in another way: sending a messenger to you from among you, who recites His verses, purifying you by directing you to virtue and goodness and forbidding you from evil and wrong, teaching you the Qur’ān and the Sunnah, and teaching you worldly and sacred knowledge which you did not know.
Kao što smo vam i drugu blagodat dali time što smo vam jednog od vas kao poslanika poslali, koji vam Naše ajete uči, i koji vas čisti naređivanjem vrlina i dobrih djela, i zabranjivanjem razvrata i loših djela, i koji će vas podučiti Kur'anu i sunnetu, koji će vas podučiti stvarima vezanim za vjeru i dunjaluk koje niste znali.
Kami juga memberikan nikmat yang lain kepada kalian, yaitu Kami mengirimkan kepada kalian seorang rasul dari bangsa kalian sendiri yang bertugas membacakan ayat-ayat Kami dan menyucikan kalian melalui keutamaan-keutamaan dan kebajikan yang dia perintahkan dan memperingatkan kehinaan-kehinaan dan kemungkaran yang dia larang untuk kalian. Dia juga mengajarkan Al-Qur`ān dan Sunnah kepada kalian, dan mengajarkan apa yang belum kalian ketahui terkait urusan-urusan agama dan dunia kalian.
Giống như TA (Allah) đã ban một hồng phúc khác cho các ngươi, đó là gởi đến cho các ngươi một Thiên Sứ xuất thân từ đồng bào của các ngươi, Y xướng đọc Qur'an cho các ngươi nghe, tẩy sạch các ngươi qua việc ra lệnh các ngươi làm những điều ân phúc, tốt lành và cấm các ngươi làm những điều khả ố và sai trái, Y dạy các ngươi Qur'an và Sunnah, dạy các ngươi mọi thứ mà các ngươi chưa từng biết về tôn giáo và thế giới trần gian của các ngươi.
151- Nitekim size içinizden bir Peygamber gönderdik ki o, size âyetlerimizi okuyor, sizi
arındırıyor, size Kitab’ı ve hikmeti öğretiyor ve bilmediğiniz şeyleri size bildiriyor.
152- Öyle ise Ben’i anın ki Ben de sizi anayım ve Bana şükredin, nankörlük etmeyin.
151. “Nitekim size içinizden bir Peygamber gönderdik…” Yüce Allah
buyuruyor ki: Kâbeye yönelme emrini vermekle size nimet ihsan edişimiz ve bunu diğer şer’î
hükümlerle ve tamamlayıcı nimetlerle tamamlayıp eksiklerini gidermemiz, yeni bir şey olmadığı
gibi size yönelik ilk ihsanımız da değildir. Aksine biz sizlere nimetlerin esaslarını da onları
tamamlayan diğer nimetleri de ihsan etmişizdir ki bunlardan en önemlisi, aranızdan nesebini,
doğruluğunu, emanetini, mükemmelliğini, samimiyetle size öğüt verişini bildiğiniz kerim
Rasûlü’müzü size gönderişimizdir.
“…ki o, size âyetlerimizi okuyor” Buradaki âyetler Kur’ân âyetlerini de
diğerlerini de kapsamına alır. O size hakkı bâtıldan, hidâyeti dalâletten ayırt eden âyetleri
okur. Bu âyetler de her şeyden önce Allah’ın birliğini ve kemalini göstermiş, sonra Rasûlü’nün
doğruluğunu, ona iman etmenin farziyetini ifade etmiştir. Sonra da öldükten sonra dirilişi ve
gaybla ilgili konuları açıklamıştır. Nihâyet bu açıklamalarla sizin için tam hidâyet ve yakîn
bilgi husûle gelmiştir.
“Sizi arındırıyor” yani ahlakınızı ve nefislerinizi güzel ahlak ile
terbiye ederek ve kötü huylardan temizleyerek arındırır. Bunu da onların şirkten arındırılarak
tevhide, riyakârlıktan ihlâsa, yalandan doğruluğa, hainlikten emanete, kibirden
alçakgönüllülüğe, kötü ahlaktan güzel ahlaka, karşılıklı kin, nefret ve bağları koparmaktan
sevgiye, bağları sağlamlaştırmaya ve karşılıklı iyi duygular beslemeye ulaştırmakla ve buna
benzer çeşitli arındırma şekilleri ile gerçekleştirmiştir.
“Size Kitabı” lafız ve manalarıyla Kur’ân’ı “ve hikmeti öğretiyor”
hikmetin sünnet olduğu söylendiği gibi, şeriatın inceliklerini bilmek, onu fıkhetmek (derinlemesine anlayıp kavramak) olduğu ve her bir işi yerli yerine koymak
anlamına geldiği de söylenmiştir. Bu durumda sünnetin öğretilmesi de Kitabın öğretilmesinin
kapsamı içerisindedir. Çünkü Sünnet Kur’ân-ı Kerîm’i beyan edip açıklar ve onun yorumunu ortaya
koyar.
“Bilmediğiniz şeyleri size bildirir.” Çünkü Peygamber’in gönderilişinden
önce apaçık bir sapıklık içerisindeydiler. Ne ilimden haberleri vardı ne de amelden. Her bir
ilim yahut ameli bu ümmet Peygamber eli ile ve onun vasıtası ile elde etmiştir. Bu, kayıtsız ve
şartsız olarak bütün nimetlerin esasını teşkil eder ve Yüce Allah’ın kullarına ihsan ettiği en
büyük nimet de odur. Öyleyse bu ümmetin görevi bu nimetler dolayısıyla Allah’a şükretmek ve
bunların gereğini yerine getirmektir. İşte bu sebeple Yüce Allah bir sonraki âyette şöyle buyurmaktadır:
152. “Öyle ise Ben’i anın ki Ben’de sizi anayım.” Yüce Allah kendisini
anmayı/zikretmeyi emretmekte ve buna karşılık en üstün mükâfatı vaat etmektedir ki bu da O’nun
kendisini ananları anmasıdır. Yüce Allah, Rasûlü’nün diliyle şöyle buyurmaktadır:“Her kim beni kendi nefsinde anarsa ben de onu kendi nefsimde anarım. Her kim beni bir topluluk arasında anarsa ben de onu onlardan daha hayırlı bir topluluk arasında anarım.”
Allah’ı anmanın en faziletli şekli, kalb ile dilin uyum içerisinde ve beraberce Allah’ı
anmasıdır. İşte marifetullahı ve Allah sevgisini doğuran ve çokça sevaba vesile olan anma/zikir
budur. Zikir, şükrün başıdır. Bundan dolayı Yüce Allah özellikle onu emretmiştir. Ondan sonra ise genel olarak kendisine şükretmeyi emrederek:“ve Bana şükredin” buyurmaktadır. Yani Ben sizlere bunca nimetleri ihsan
ettiğim için, değişik türleri ile sıkıntılarınızı uzaklaştırdığım için Bana şükredin. Şükür çeşitli şekillerde olur: Kalp ile şükür, nimetleri ikrar ve itiraf;
dil ile şükür, nimetleri anmak ve bundan dolayı nimet sahibini övmek; azalar ile şükür ise
Allah’a itaat, emirlerine bağlılık ve yasaklarından kaçınmak ile gerçekleşir. Şükür mevcut
nimetlerin sürekliliğini, elde olmayan nimetlerin de elde edilmesini sağlar. Yüce Allah da şöyle buyurmaktadır:“Andolsun ki eğer şükrederseniz elbette size daha çok veririm.”(İbrahim, 14/7)
İlim, ahlakın temizlenip arındırılması, salih amellere muvaffakiyet gibi dinî nimetlerden sonra
şükür emrinin gelmesi bu nimetlerin en büyük nimetler olduğunu ortaya koymaktadır. Hatta asıl
nimetler ve başkaları zeval bulduğunda dahi devam edecek gerçek nimetler bunlardır. Bu yüzden
ilim yahut amel tevfikine mazhar olan kimselerin, Allah’ın lütfunu daha bir artırması ve onları
kendilerini beğenmekten koruyup şükür ile meşgul olmalarını sağlaması için O’na çokça
şükretmeleri gerekir.
Şükrün zıddı küfür/nankörlük olduğundan dolayı Yüce Allah devamla “ve nankörlük (küfür) etmeyin” diye buyurmaktadır. Burada “küfür”den kasıt şükrün zıddı olan küfürdür ki bu da nimetlere nankörlük etmek, onları inkâr etmek ve nimetlerin gereğini yerine getirmemektir. Bunun umumi olma ihtimali de vardır. O takdirde “küfür”ün
birçok çeşidi söz konusu olur ki bunların en büyüğü Allah’a karşı kâfir olmaktır. Daha sonra da
şirkin aşağısında yer alan değişik tür ve cinslerine göre çeşitli masiyetler de bu kapsama
girer.
Gaya ng pagbiyaya Namin sa inyo ng iba pang biyaya yayamang nagsugo Kami sa inyo ng isang Sugong kabilang sa mga sarili ninyo, na bumibigkas sa inyo ng mga tanda Namin, nagdadalisay sa inyo sa pamamagitan ng ipinag-uutos niya sa inyo na mga kabutihan at nakabubuti at ng sinasaway niya sa inyo na mga kasamaan at nakasasama, nagtuturo sa inyo ng Qur'ān at Sunnah, at nagtuturo sa inyo ng hindi ninyo dati nalalaman na mga pumapatungkol sa relihiyon ninyo at Mundo ninyo.
The merits of 'Dhikr' ذکر (Rememberance)
Dhikr ذکر : or "Remembrance" essentially pertains to the heart, but in so far as the tongue is the interpreter of the heart the oral recitation of a Divine Name or a verse of the Holy Qur'an is also described as Dhikr ذکر . In other words, oral Dhikr ذکر can be worth the name only when it is accompanied by the "remembrance" of the heart. As the great Sufi poet Rumi points out, the recitation of a Divine Name can have no efficacy if one keeps thinking of cows and donkeys while repeating it mechanically with the tongue. One must, however, bear in mind that even a mechanical Dhikr ذکر without the heart being engaged in it is not altogether futile. It is related that the great Sufi Abu ` Uthman, hearing a man complain of such a situation, remarked that one should be grateful to Allah even for this favour of having drawn at least one organ of the body, the tongue, into His service. (Qurtubi)
The merits of Dhikr ذکر are, indeed, innumerable. What greater merit could one wish for than the assurance that when a man "remembers" Allah, He too "remembers" him. Abu ` Uthman once claimed that he knew the time when Allah remembered His servants. The listeners grew curious as to how he could determine this. He replied that, according to the promise made in the Holy Qur'an, when a Muslim remembers Allah, He too remembers him, and thus everyone can know for himself that as soon as he turns to Allah and remembers Him, Allah too remembers him.
Let us add that Verse 152 means to say that if men "remember" Allah by obeying His commandments, He will "remember" them by granting His pardon and His rewards. The commentator Said ibn Jubayr has, in fact, interpreted the Dhikr ذکر or "Remembrance" of Allah as obedience and submission to Him. He says:
فمن لم یطعہ لم یذکرہ وان کثر صلاتہ وتسبیحہ
"He who has not obeyed Him has not remembered Him, even though he has kept himself externally busy in offering (nafl نفل : supererogatory) prayers and reciting His praises."
This explanation is fully supported by a hadith cited by Al-Qurtubi on the authority of "Ahkam al-Qur'an احکام القرآن " by Ibn Khuwayz Mandadh. The Holy Prophet ﷺ has said that one who has been obeying Allah – that is, following the injunctions with regard to the lawful (Halal حلال ) and the unlawful (Haram حرام ) - has truly been remembering Allah, in spite of being deficient in (nafl نفل : supererogatory) prayers and fasting, while one who has been disobeying divine commandments has, in fact, forgotten Allah, in spite of devoting long hours to nafl نفل prayers, fasting and recitation of His praises.
The great Sufi Master Dhu al-Nun al-Misri has said that the man who remembers Allah in the full sense of the term forgets everything else, and that, in reward of such a total absorption, Allah Himself takes care of all his concerns, and grants him something far more valuable for everything he loses. Similarly, the blessed Companion Mu` adh ؓ has remarked that in so far as winning absolution from divine wrath is concerned, no good deed on the part of man can compare with Dhikr ذکر . And in a hadith reported by the blessed Companion Abu Hurayrah ؓ ، Allah Himself says that so long as the servant keeps remembering Him and his lips keep moving in Dhikr ذکر ، Allah is with him (for a more elaborate discussion of the subject, see Dhikrulldh ذکراللہ by the author).
Kaya alalahanin ninyo Ako sa pamamagitan ng mga puso ninyo at mga bahagi ng katawan ninyo, aalalahanin Ko kayo sa pamamagitan ng pagbubunyi sa inyo at pangangalaga sa inyo sapagkat ang ganti ay kabilang sa uri ng gawain. Magpasalamat kayo sa Akin sa mga biyaya Kong ibiniyaya Ko sa inyo at huwag kayong tumangging sumampalataya sa Akin sa pamamagitan ng pagkakaila sa mga iyon at paggamit sa mga iyon sa anumang ipinagbawal sa inyo.
It was at the time of the construction of the Ka‘bah that Abraham and Ishmael prayed for a prophet to be born among the people of Makkah. The prayer was answered, and the coming of the final prophet, whose focus would be Makkah, was decreed. God’s messengers who came to the world used to prophesy his coming. Now that he had come, the Ka‘bah in Makkah was made the prayer direction for all nations. This was God’s sign, indicating that the prophet, whose coming had been anticipated, had finally arrived. As for the sincere—they needed no further proof, but even the conclusiveness of this sign was not enough to silence those who gave no thought to God. It is those who fear God who are guided on the path to Him. God remembers those who remember Him. Only those who are filled with fear of Him are free of fear of all else besides Him.
Beni kalpleriniz ve azalarınızla zikredin ki, ben de, överek ve muhafaza ederek sizleri anayım. Her amelin karşılığı, o amelin türüne göre verilir. Size verdiğim nimetlerimden ötürü bana şükredin ve sakın bunları inkâr ederek veya size haram kılınan işlerde kullanarak nankörlük etmeyin.
Evoquez-Moi (du verbe dhakara/yadhkuru) avec vos cœurs et œuvrez avec vos membres, Je ferai votre éloge et vous protègerai, puisque la rétribution est de même nature que l’œuvre rétribuée. Soyez reconnaissants pour les bienfaits qui vous ont été donnés et ne mécroyez pas en Moi en reniant ces bienfaits et en les utilisant dans ce qui vous été déclaré illicite.
Pa, sjećajte se vi Mene srcima i djelima, a Ja ću se vas sjetiti time što ću vas pohvaliti i što ću vas sačuvati. Nagrada za neko djelo podudara se s onim zbog čega je zaslužena. Budite Mi zahvalni na blagodatima koja sam vam dao, i nemojte ih nijekati niti u haramu koristiti pa da Mi time nezahvalni budete.
Ingatlah Aku dengan hati dan anggota badan kalian, niscaya Aku akan mengingat kalian dengan memuji dan menjaga kalian karena setiap perbuatan akan berbalas perbuatan serupa. Juga syukurilah nikmat-nikmat yang telah Aku berikan kepada kalian, serta jangan kufur kepada-Ku dengan mengingkari nikmat-nikmat-Ku dan menggunakannya untuk hal-hal yang diharamkan bagi kalian.
So, remember Allah with your hearts and your whole beings, and He will remember you with approval and protection, for you are rewarded according to what you do. Also, be grateful to Allah for the blessings He has given you, and do not be ungrateful by denying them or using them in prohibited ways.
InvocateMi con i vostri cuori e i vostri sensi; Io vi menzionerò con la lode e la protezione, e la ricompensa è equivalente all'operato. E ringraziateMi per le Mie grazie che vi ho elargito, e non smentiteMi negandole e usandole per ciò che vi è proibito.
Recuérdenme con sus corazones y sus obras, que Yo los elogiaré y los protegeré, ya que la retribución es de la misma naturaleza que la obra retribuida. Sean agradecidos por los favores que les han sido dados, y no descrean de Mí rechazando estos favores ni usándolos en aquello que les ha sido prohibido.
Các ngươi hãy tưởng nhớ TA (Allah) trong lòng và bằng hành động thì TA sẽ tuyên dương, khen ngợi và phù hộ các ngươi, bởi phần thưởng tương ứng với việc làm; các ngươi hãy biết ơn TA về ân phúc mà TA đã ban cho các ngươi và các ngươi chớ bác bỏ, phủ nhận nó bằng cách sử dụng nó vào những thứ mà TA đã cấm các ngươi.
O voi credenti, aiutatevi con la pazienza e la preghiera الصّبر والصّلاة nella Mia obbedienza e sottomissione al Mio ordine: in verità Allāh è con i pazienti, illumina loro la via e li aiuta.
The Virtue of Patience and Prayer
After Allah commanded that He be appreciated, He ordained patience and prayer. It is a fact that the servant is either enjoying a bounty that he should be thankful for, or suffering a calamity that he should meet with patience. A Hadith states:
«عَجَبًا لِلْمُؤْمِنِ لَا يَقْضِي اللهُ لَهُ قَضَاءً إلَّا كَانَ خَيْرًا لَهُ: إِنْ أَصَابَتْهُ سَرَّاءُ فَشَكَرَ كَانَ خَيْرًا لَهُ وإنْ أَصَابَتْهُ ضَرَّاءُ فَصَبَرَ كَانَ خَيْرًا لَه»
(Amazing is the believer, for whatever Allah decrees for him, it is better for him! If he is tested with a bounty, he is grateful for it and this is better for him; and if he is afflicted with a hardship, he is patient with it and this is better for him.)
Allah has stated that the best tools to help ease the effects of the afflictions are patience and prayer. Earlier we mentioned Allah's statement:
وَاسْتَعِينُواْ بِالصَّبْرِ وَالصَّلَوةِ وَإِنَّهَا لَكَبِيرَةٌ إِلاَّ عَلَى الْخَـشِعِينَ
(And seek help in patience and As-Salah (the prayer) and truly, it is extremely heavy and hard except for Al-Khashi`in i.e., the true believers in Allah) (2:45)
There are several types of Sabr ـ patience: one for avoiding the prohibitions and sins, one for acts of worship and obedience. The second type carries more rewards than the first type. There is a third type of patience required in the face of the afflictions and hardships, which is mandatory, like repentance.
`Abdur-Rahman bin Zayd bin Aslam said, "Sabr has two parts: patience for the sake of Allah concerning what He is pleased with (i.e., acts of worship and obedience), even if it is hard on the heart and the body, and patience when avoiding what He dislikes, even if it is desired. Those who acquire these qualities will be among the patient persons whom Allah shall greet (when they meet Him in the Hereafter; refer to Surat Al-Ahzab 33:44), Allah willing."
The Life enjoyed by Martyrs
Allah's statement:
وَلاَ تَقُولُواْ لِمَن يُقْتَلُ فِى سَبيلِ اللَّهِ أَمْوَاتٌ بَلْ أَحْيَاءٌ
(And say not of those who are killed in the way of Allah, "They are dead." Nay, they are living,) indicates that the martyrs are alive and receiving their sustenance.
Muslim reported in his Sahih:
«أَنَّ أَرْوَاحَ الشُّهَدَاءِ فِي حَوَاصِلَ طَيْرٍ خُضْرٍ، تَسْرَحُ فِي الْجَنَّة حَيْثُ شَاءَتْ، ثُمَّ تَأْوِي إلَى قَنَادِيلَ مُعَلَّقَةٍ تَحْتَ الْعَرْشِ، فَاطَّلَعَ عَلَيْهِمْ رَبُّكَ اطِّلَاعَةً، فقَالَ: مَاذَا تَبْغُونَ؟ فَقَالُوا: يَا رَبَّنَا وَأَيَّ شَيْءٍ نَبْغِي، وَقَدْ أَعْطَيْتنَا مَا لَمْ تُعْطِ أَحَدًا مِنْ خَلْقِكَ؟ ثُمَّ عَادَ إِلَيْهِمْ بِمِثْلِ هذَا، فَلَمَّا رَأَوْا أَنَّهُم لَا يُتْرَكُون مِنْ أَنْ يُسْأَلُوا، قَالُوا: نُرِيدُ أَنْ تَرُدَّنَا إِلَى الدَّارِ الدُّنْيَا فَنُقَاتِلَ فِي سَبِيلِكَ حَتَّى نُقْتَلَ فِيكَ مَرَّةً أُخْرَى لِمَا يَرَوْنَ مِنْ ثَوابِ الشَّهادَةِ فَيَقُولُ الرَّبُّ جَلَّ جَلَالُهُ: إِنِّي كَتَبْتُ أَنَّهُمْ إلَيْهَا لَا يَرْجِعُون»
(The souls of the martyrs are inside green birds and move about in Paradise wherever they wish. Then, they take refuge in lamps that are hanging under the Throne (of Allah). Your Lord looked at them and asked them, `What do you wish for' They said, `What more could we wish for while You have favored us with what You have not favored any other of your creation' He repeated the question again. When they realize that they will be asked (until they answer), they said, `We wish that You send us back to the earthly life, so that we fight in Your cause until we are killed in Your cause again,' (because of what they enjoy of the rewards of martyrdom). The Lord then said, `I have written that they will not be returned to it (earthly life) again.)
Imam Ahmad reported that `Abdur-Rahman bin Ka`b bin Malik narrated from his father that Allah's Messenger ﷺ said:
«نَسَمَةُ الْمُؤْمِنِ طَائِرٌ تَعْلَقُ فِي شَجَرِ الْجَنَّةِ حَتَّى يَرْجِعَهُ اللهُ إِلَى جَسَدهِ يَوْمَ يَبْعَثُه»
(The believer's soul is a bird that feeds on the trees of Paradise until Allah sends it back to its body when the person is resurrected.)
This Hadith includes all the believers in its general meaning. Thus, the fact that the Qur'an mentions the martyrs in particular in the above Ayah serves to honor, glorify and favor them (although the other believers share the rewards they enjoy).
Wahai orang-orang yang beriman! Mintalah pertolongan dengan kesabaran dan salat untuk melakukan ketaatan kepada-Ku dan tunduk pada perintah-Ku. Sesungguhnya Allah bersama orang-orang yang sabar. Dia senantiasa membimbing dan menolong mereka.
O you who have faith in Allah and follow His Messenger, ask for help from Allah in everything, through the beauty of patience and by establishing the prayer in the way Allah has instructed. Allah is truly with those who are patient, giving them success and helping them.
Hỡi những người có đức tin, các ngươi hãy cầu xin TA (Allah) sự phù hộ bằng sự kiên nhẫn, lễ nguyện Salah, và bằng việc tuân thủ theo mệnh lệnh của TA, quả thật, Allah cận kề với những người biết kiên nhẫn, Ngài sẽ giúp đỡ và phù hộ họ.
Creyentes, para obedecerme y someterse a Mis mandatos sean pacientes, resistan y oren. En efecto, Al‑lah facilita los problemas de aquellos que resisten pacientemente y los asiste.
153- Ey iman edenler! Sabırla ve namazla yardım isteyin. Şüphesiz ki Allah, sabredenlerle
beraberdir.
153. “Ey iman edenler! Sabırla ve namazla yardım isteyin.” Yüce Allah
mü’minlere hem dini hem de dünyevi konularda yardım dilemelerini emretmektedir. Sabır, nefsi hoşlanmadığı şeylere katlanmaya mecbur etmek ve buna zorlamak demektir ve üç türlüdür:
Gereği gibi eda edinceye kadar Allah’a itaat üzere sabır,
Terk edinceye kadar Allah’a isyanı gerektiren hususlara karşı sabır;
Kızıp öfkelenmeden Allah’ın acı ve ızdırap veren mukadderatına karşı sabır.
Buna göre sabır, her işte en büyük yardımdır. Sabredenden başkasının istediğini elde etmesine
imkan yoktur. Özellikle devamlı ve insana ağır gelen ibadetlerde durum böyledir. Çükü bu
ibadetlerin sabra, tahammüle ve bunun acılarını yudumlamaya ihtiyacı oldukça fazladır. O nedenle
kişi sabırdan ayrılmayacak olursa başarıya ulaşır. Şâyet zorluklar ve hoşlanmadığı şeyler, onu
sabırdan ve onlara devam etmekten alıkoyacak olursa, hiçbir şey elde edemez ve mahrumiyetle
karşı karşıya kalır.
Nefsin şiddetle arzu duyduğu ve kulun güç yetirebildiği alan içerisinde bulunan günahlar da
böyledir. Bunları terk edebilmek ancak büyük bir sabır ile ve Allah için kalbindeki günah
arzularını bastırmakla ve onlardan korunmak için Allah’tan yardım dilemekle mümkün olur. Çünkü
gerçekten günahlar, büyük fitneler arasında yer alır.
Ağır ve zorlu belalar -özellikle sürekli olanları- da böyledir. Bu gibi belalar karşısında ruhi
ve bedeni güçler zayıflar ve bu zayıflamanın sonucu olan musibetlere tahammülsüzlük ve öfke
ortaya çıkar. Bunlarla karşı karşıya kalan kişi şayet Allah için sabırla, tevekkülle, sürekli
olarak O’na sığınmakla ve O’na muhtaç olduğunu devamlı hatırında bulundurmakla o belalara karşı
koymayacak olursa musibetlere tahammülsüzlük ve öfke kaçınılmazdır.
Böylelikle kulun sabra ihtiyacı bulunduğunu hatta her halde sabretmek durumunda olduğunu anlamış
bulunuyoruz. İşte bundan dolayı Yüce Allah bize sabretmeyi emretmekte ve sabredenlerle beraber olacağını haber vermektedir:“Şüphesiz ki Allah, sabredenlerle beraberdir.” Yani sabrı -Allah’ın
yardım ve tevfiki ile- huy, ayrılmaz bir nitelik ve bir meleke edinen kimselerle, demektir.
Böylelikle onların gözünde sıkıntılar ve hoşlanılmayacak şeyler hafifler. Başkalarına büyük
gelen her şey onlara kolay gelir ve önlerindeki zorluklar kalkar. Buradaki “beraberlik”
özel anlamda bir beraberliktir. Bu “beraberlik”, Allah’ın böylelerini
sevmesini, onlara yardımcı olmasını, destek vermesini ve yakın olmasını ifade eder. Bu gerçekten
sabredenler için büyük bir mertebedir. Eğer sabredenlerin Allah’ın böyle bir beraberliğine nail
olmaları dışında hiçbir faziletleri olmasaydı bile bu, fazilet ve şeref olarak yeterli olurdu.
Allah'ın genel anlamdaki “beraberliği” ise ilim ve kudret yönünden
beraberliği demektir. Yüce Allah’ın buyruğunda olduğu gibi:“Ve nerede olursanız olun O, sizinle beraberdir”(el-Hadid, 57/4)
Bu tür beraberlik, bütün yaratıkları içine alan umumi bir beraberliktir.
Yüce Allah (sabrın yanı sıra) namaz ile de yardım dilemeyi
emretmektedir. Çünkü namaz dinin direğidir, mü’minlerin nurudur ve kul ile Rabbi arasındaki
bağdır. Kulun kıldığı namaz, taşıması gerekli bütün özellikleri ve sünnetleri ile birlikte kâmil
bir namaz olur, özünü teşkil eden kalp huzuru da namazda hasıl olursa, yani kul namaza girdiği
vakit, Rabbinin huzuruna girdiği ve önünde divan durduğu şuuruna varır, kendini edebini takınan
bir hizmetkâr konumunda hisseder, söylediği ve yaptığı her şeyi farkına vararak söyler ve yapar,
Rabbine seslendiğinin ve O’na dua ettiğinin şuuru her tarafını kuşatırsa hiç şüphesiz böyle bir
namaz, bütün işlerde en büyük yardımcıdır. Çünkü namaz her türlü hayasızlıktan ve kötülükten
alıkoyar. Diğer taraftan namazdaki bu huzur ve şuur kulun kalbini arındırır, Rabbinin emirlerine
uymasını, yasaklarından da kaçınmasını sağlar. İşte Yüce Allah’ın her şeye karşı kendisi
aracılığı ile yardım istememizi emrettiği namaz budur.
O mga sumampalataya, magpatulong kayo sa pamamagitan ng pagtitiis at pagdarasal sa pagsasagawa ng pagtalima kay Allāh at pagpapasakop sa utos Niya. Tunay na si Allāh ay kasama ng mga nagtitiis; nagtutuon Siya sa kanila at tumutulong siya sa kanila.
Ey İman edenler! Bana itaat etmek ve emirlerimi yerine getirmek suretiyle sabrederek ve namaz kılarak benden yardım dileyin. Şüphesiz ki Allah, sabredenlerle beraberdir. Onları muvaffak kılar ve onlara yardım eder.
O vi koji vjerujete, potpomognite se strpljenjem i namazom na pokornost Meni i predanost Mojoj naredbi. Doista je Allah sa strpljivima, upućuje ih i pomaže im.
Ô vous qui croyez, afin de M’obéir et vous soumettre à Mon ordre, faites preuve de patience (ou d’endurance,`aş-şabru) et priez. En effet, Allah facilite les affaires des endurants et les assiste.
As we have already seen, the enemies of Islam have been objecting to the change in the ‘orientation of Qiblah قبلہ ، wishing to produce in the minds of the people doubts about the validity of Islam as a religion. The earlier verses have, in answering these objections, removed all such misgivings. But some of the enemies simply ignored the answers, and still persisted in their hostility. This situation was likely to dishearten the Muslims. So, the present verse nullifies such a re-action on the part of the Muslims by prescribing the method of overcoming one's grief or anxiety.
The patience and the Salah نماز :
And the method consists in turning to patience and prayers; for Allah assures us here that He is with those who are patient. This promise applies, above all, to those who offer prayers, whether fard فرض (obligatory) or nafl (supererogatory), for prayers are the supreme form of worship.
In explaining the context, we have mentioned a specific situation, but the verse, in fact, identifies the elixir for all the ills which are a necessary part of human existence, whether they be wants and needs, or anxiety and suffering. The Holy Qur'an itself has indicated; in a very subtle and eloquent way, the general efficacy of this remedy by employing a generalizing expression - "seek help" - without specifying the situation in which help is to be sought. (Mazhari)
Now, the two ingredients of this remedy are patience and prayers. The Arabic term Sabr (صبر) is much more comprehensive than its usual English equivalent, "patience". Lexically, the word "Sabr" signifies "restraining oneself, or keeping oneself under control." In the terminology of the Holy Qur'an and the Hadith, Sabr صبر has three modes:
(1) Restraining oneself from what the Shari'ah has declared to be illegal or impermissible (Haram حرام).
(2) Forcing oneself to be regular in the observance of the different forms of worship and to be steadfast in obeying the commandments of Allah and the Holy Prophet ﷺ .
(3) To endure all kinds of trouble and pain - in other words, to understand clearly and to believe that it is the will of Allah to make one suffer, and to hope that one shall receive a reward for this suffering. With regard to this last point, let us add that, on the authority of the commentator Said Ibn Jubayr, Ibn Kathir says that if one cannot help uttering a word of grief or a sigh of pain, it does not go against Sabr صبر ، or nullify it.
People generally identify Sabr صبر with the third mode alone, and ignore the first two which are, indeed, more basic and essential. We cannot insist too much on the fact that all the three are equally obligatory, and that every Muslim is required to practice all the three forms of Sabr صبر . In the terminology of Holy Qur'an and the Hadith, Al-Sabirun is the title of those who are steadfast in observing all the three forms with equal rigour. According to the Hadith, people will hear a call on the Day of Judgment, "Where are the Sabirun صابرون ?"; at this, those who had been constant in observing the three forms of Sabr صبر will stand up, and they will be allowed to enter Paradise without having to present the account of their deeds. In citing this hadith, Ibn Kathir points out that it is corroborated by the Holy Qur'an itself: إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ : "The Sabirun صابرون shall certainly receive their full reward without reckoning." (39:10)
As for the second ingredient of the prescription, it is Salah نماز (Prayer). Although Sabr صبر ، as we have just explained it, covers the different forms of worship, including prayers, all of them being its branches. Salah نماز ، however, has been mentioned separately, because that is the most perfect model of Sabr صبر . For, in the state of Salah نماز ; one binds oneself to obedience and worship, and restrains oneself not only from all that is sinful or reprehensible but even from what is otherwise permissible - e.g., from eating or drinking or talking. Hence, Salah نماز is a visible demonstration of Sabr صبر which signifies keeping oneself under control in shunning everything sinful and in submitting oneself totally to obedience.
A remedy to all problems
Moreover, Salah نماز does possess a special efficacy in releasing man from all kinds of trouble and pain, and in fulfilling all his needs. We may not be able to explain it rationally, but the efficacy is present as a characteristic quality in the very nature of prayers - as happens in the case of certain medicines too. But the efficacy shows itself only when prayers are offered in the proper way and according to the physical and spiritual etiquette laid down by the Shari` ah. If our prayers seem to be fruitless, it is because we have been deficient in observing this etiquette, and have not turned to Allah in single-minded devotion and total submission. Let us not forget that, according to the Hadith, whenever the Holy Prophet $ was faced with a grave problem of any kind, he always hastened to offer nail prayers, and through the barakah بر کہ (benediction) of the prayers Allah came to his aid and resolved the problem satisfactorily.
As to how Sabr صبر can save man from all kinds of trouble and pain and resolve all his difficulties, the secret has been revealed in the last phrase of this verse - "Surely, Allah is with those who are patient." That is to say, as a reward for Sabr صبر man receives the honour of the "company" of Allah. And it goes without saying that when the might of the Lord of the Worlds Himself has come to the aid of a man, what pain or trouble can overcome him, and who can prevent his concerns from prospering?
"Hai orang-orang yang beriman, mintalah pertolongan (ke-pada Allah)
dengan sabar dan shalat, sesungguhnya Allah beserta orang-orang yang sabar." (Al-Baqarah: 153).
(153) Allah تعالى memerintahkan kaum Mukminin untuk meminta pertolongan
dalam segala urusan mereka, baik dunia maupun akhirat, ﴾ بِٱلصَّبۡرِ وَٱلصَّلَوٰةِۚ ﴿ "dengan sabar dan shalat." Kesabaran adalah pengendalian dan penjagaan diri terhadap hal yang dibenci. Dan kesabaran ada tiga macam, yaitu sabar dalam ketaatan kepada Allah hingga mampu menunaikannya, sabar dari kemaksiatan kepada Allah hingga menjauhinya, dan sabar atas takdir-takdir Allah yang memilukan agar tidak memakinya.
Kesabaran adalah pertolongan yang besar terhadap segala sesuatu, karena sama sekali tidak ada jalan bagi orang yang tidak bersabar untuk mendapatkan apa yang diinginkannya, khususnya dalam hal ketaatan yang sangat sulit dan berkesinambungan, di mana hal itu sangatlah membutuhkan kesabaran dan keberanian untuk merasakan kepahitan yang menyakitkan. Namun jika pela-kunya itu konsekuen dengan kesabaran, niscaya dia akan memper-oleh kemenangan, namun bila dia dijauhkan oleh hal yang tidak disukai dan hal yang sulit dari kesabaran dan konsekuen terhadap-nya, niscaya dia tidak akan mendapatkan apa-apa kecuali keham-paan. Demikian pula dalam hal kemaksiatan yang mana dorongan nafsu dan godaannya yang begitu kuat untuk melakukannya dan dia sendiri mampu melakukannya, dan ini tidaklah mungkin ditinggalkan kecuali dengan kesabaran yang besar serta menahan dorongan dan godaan nafsunya karena Allah تعالى, lalu dia meminta pertolongan kepadaNya untuk memeliharanya dari perbuatan tersebut, karena hal itu adalah termasuk fitnah-fitnah yang besar. Demikian juga ujian yang paling berat, khususnya bila berlanjut. Dan ini akan lemah dengan adanya kekuatan rohani dan jasmani namun ujian tersebut akan menimbulkan kecaman bila dia tidak melawannya dengan kesabaran karena Allah, dan bertawakal padaNya dengan bersandar kepadaNya, serta melakukannya secara terus-menerus.
Akhirnya Anda ketahui bahwa kesabaran itu sangatlah di-butuhkan oleh seorang hamba, bahkan menjadi suatu yang darurat dalam setiap kondisi. Oleh karena itu Allah تعالى memerintahkan kepadanya dan mengabarkan bahwasanya Dia, ﴾
مَعَ ٱلصَّٰبِرِينَ ﴿ "beserta orang-orang yang sabar," maksudnya beserta orang yang menjadikan kesabaran sebagai akhlak, sifat, dan karakternya dengan adanya pertolongan, bimbingan, dan arahanNya, hingga kesulitan dan kemalangan itu terasa sepele, segala hal yang besar terasa mudah, dan segala kesusahan yang dia rasakan akan lenyap. Ini adalah kebersamaan khusus yang akan menyebabkan kecintaan, perto-longan, pembelaan, dan kedekatanNya, dan ini semua adalah keutamaan yang besar bagi orang-orang yang bersabar. Sekiranya orang-orang yang bersabar itu tidak memiliki keutamaan, kecuali mereka memperoleh kebersamaan dari Allah itu, niscaya cukuplah bagi mereka hal itu sebagai keutamaan dan kemuliaan. Adapun kebersamaan yang umum yaitu kebersamaan ilmu dan kekuasaan sebagaimana dalam FirmanNya,
﴾ وَهُوَ مَعَكُمۡ أَيۡنَ مَا كُنتُمۡۚ ﴿
"Dan Dia bersama kamu di mana saja kamu berada," (Al-Hadid: 4), maka ini bersifat umum untuk seluruh makhluk.
Dan Allah تعالى memerintahkan untuk meminta pertolongan dengan Shalat, karena Shalat adalah
tiang Agama dan cahaya kaum Mukminin, dan ia adalah penghubung antara seorang hamba de-ngan
Rabbnya. Apabila shalat seorang hamba itu sempurna, ditam-bah dengan apa yang diwajibkan dan
yang disunnahkan padanya, Shalat yang terisi oleh kehadiran hati yang merupakan intinya, hingga
seorang hamba bila mulai melaksanakan Shalat, dia merasa masuk menemui Tuhannya dan berdiri
berhadapan denganNya sebagaimana berdirinya seorang pembantu yang bersopan santun dan penuh
perhatian dengan apa yang dia bicarakan dan apa yang ia lakukan, serta terbuai dalam bermunajat
kepada Rabbnya dan berdoa kepadaNya; maka tidak salah lagi bahwa Shalat itu adalah sebesar-besar
penolong dari segala perkara, karena shalat itu men-cegah dari perbuatan keji dan mungkar, dan
karena kehadiran hati di dalam shalat itu mengharuskan adanya sebuah karakter dalam hati seorang
hamba yang mengajaknya kepada pelaksanaan perin-tah Rabbnya dan menjauhi larangan-laranganNya.
Inilah shalat yang diperintahkan oleh Allah untuk dijadikan penolong dalam segala perkara.
Earlier, alluding to an unpleasant incident, patience and steadfastness were inculcated and the excellence of Sabirun (the patient people) was mentioned. The next verses mention, in some detail, other unpleasant incidents and culminate in describing the excellence of pa-tience, and perseverance in it. Those verses give preference to the theme of war with infidels over other themes for two reasons: first, the sacrifice of life is a grand sacrifice; whoever steadfastly endures this loss will, undoubtedly, learn to be patient on losses of lesser magnitude; second, it is relevant to the situation too, as the objectionist on the orientation of Ka'bah کعبہ had been facing it.
Injunctions and related considerations:
According to Islamic traditions the dead person is given some kind of a "new life" in Barzakh44 برزخ which develops in him a sensitivity to punishment and reward. Regardless of whether one is a believer or disbeliever, virtuous or vicious, this taste of life-in-Barzakh برزخ is given to everybody. However, the life there has many categories: one of them is for the general lot, while some others are for prophets and virtuous people. The later ones vary in their degree of excellence. A number of scholars have collected relevant facts to assert their points of views, about the life-in-Barzakh برزخ . All of them cannot be summed up here. I will restrict myself here, to presenting the considered and the very balanced view of my worthy teacher Maulana Ashraf ` Ali (رح) of Than a Bhawan; incidentally, his view is in close conformity with the teachings of the Holy Qur'an, as also, those of the Holy Prophet ﷺ .
44. An intermediary stage which begins with death and stretches till the Doomsday.
The Martyrs are not dead
One who dies in the cause of Allah is a Shahid (Martyr) and, although, it is correct and even allowed to call him "dead", yet we are forbidden to regard their death like ordinary deaths. For, though, life in Barzakh برزخ is given to' everybody which gives him perception of reward and punishment but Shahid شھید in the Barzakh برزخ life is qualitatively different from the one given to other persons. The distinction a Shahid شھید has over others in Barzakh برزخ is that in effect, for the fullness and sensitivity of life, his perception is, keener and deeper. As, for instance, the life sensation is there in finger tips, as also, it is there in heels, but the sensitivity of finger tips is sharper than that of heels. The effect of the finer life-quality of a Shahid شھید in Barzakh برزخ reaches his physical body as well; whereas ordinarily bodies remain unaffected. Consequently, a Shahid's body does not waste away, decay or mingle with dust. On the contrary it retains it freshness and a semblance of being alive too. This is duly endorsed by Ahadith and observations. They are, therefore, reported as living and we are forbidden to call them dead. However, for all worldly purposes they are treated at par with the dead; their properties are divided and their wives can remarry. Lives of prophets in Barzakh برزخ have a further distinction. Their life-sensitivity is even finer and keener than that of Shahids. In Barzakh برزخ their bodies retain their life-quality and, in some ways, its manifestation is extended to this life as well; their properties are not divided and their wives cannot again enter into wedlock.
The most strong in the retention of this life-quality are the prophets, then are the Shahids شُهَدَا ، then the ordinary human beings. Nevertheless, according to some ahadith some of the men of Allah and virtuous people share this excellence with Shahids شُهَدَا . Apparently, those who die while exercising stringent discipline against their selves (مجاھدہ النفس) are ranked with Shahids شُهَدَا . In other words, though this verse specifically refers to Shahids شُهَدَا as against the broad humanity, it does not, for that reason, exclude the virtuous and the truthful. If, therefore, the body of a Shahid returns to dust, as bodies of ordinary persons, generally do, the chances are that the person did not, perhaps,, die in the cause of Allah which is the only criterion of martyrdom (Shahadah شهَادہ).
In case a person who fulfilled all the prerequisites of martyrdom and, beyond, any doubt, died in the cause of Allah and whose martyrdom (Shahadah شهَادہ) has been unmistakably and repeatedly demonstrated, his body must not, on the authority of a hadith , return to dust. If, in spite of Ahadith, the body mingles with earth (what, in fact, has made the author of Ruh al-Ma` ani doubt is how can, in spite of Ahadith, the body of a Shahid شھید be eaten away by earth) the explanation would be that according to Hadith the body would not return to dust; however, it does not deny the process of decay and decomposition caused by other factors like geo-chemical reaction, body enzymes, and bacteria. Neither does it confute the verse.
Other compound objects like weapons, medicines, food, and the commingling of various natural elements like water, fire and air had, undoubtedly, their effects on the bodies of prophets in this world and, obviously, the life-quality of Shahid شھید in Barzakh برزخ is not superior to that of the prophets in this world; if, therefore, the other ingredients register their impact on the bodies of Shahids شُهَدَا in برزخ Barzakh it does not confute, in any sense, the meanings of Ahadith which say the Shahids' bodies are sacred to earth.
Another answer is that the distinction which Shahids have over others is apparent from the fact that, comparatively, their bodies remain unspoiled for a pretty long time, although the likelihood of their disintegration in the longer run does exist. The aim of the hadith should, therefore, be explained by saying that the immunity from decay for such a long time is, in itself, an excess on the customary behaviour of dead bodies. Eternal preservation, and preservation for a considerable long time, both are an "excess on the customary behaviour" of dead bodies.
By the words, " لَّا تَشْعُرُونَ ": "you perceive not", the Holy Qur'an asserts the fact that the life in Barzakh برزخ transcends all sensory perceptions.
"Dan janganlah kamu mengatakan tentang orang-orang yang gugur di jalan Allah, (bahwa mereka itu )
mati, bahkan (sebenar-nya) mereka itu hidup, tetapi kamu tidak
menyadarinya." (Al-Baqarah: 154).
(154) Ketika Allah تعالى menyebutkan perintah untuk men-jadikan
kesabaran sebagai penolong dalam segala hal, lalu Dia menyebutkan sebuah contoh dalam menjadikan
kesabaran sebagai penolong, yaitu berjihad di jalanNya, di mana jihad itu merupakan ketaatan
paling utama yang bersifat jasmani dan suatu hal yang paling berat bagi jiwa karena kesulitan
yang ada dalam dirinya berkaitan dengan nyawa, dan karena hal itu bisa mengakibatkan kematian
serta kehilangan nyawa yang hanya disukai oleh orang-orang yang cinta kepada dunia agar
mendapatkan kehidupan dan sumber-sumbernya, dan semua yang mereka lakukan adalah se-buah usaha
untuk mendapatkan kehidupan dan menolak hal yang bertentangan dengannya.
Dan telah diketahui bahwa sesuatu yang dicintai tidak akan ditinggalkan oleh seorang yang
berakal kecuali kepada suatu hal yang dicintai yang lebih tinggi dan lebih agung. Maka Allah
تعالى mengabarkan bahwa barangsiapa yang terbunuh di jalanNya yaitu berperang di jalan Allah
dengan maksud untuk meninggikan kalimat Allah dan agamaNya yang jelas dan bukan karena tujuan
lainnya, niscaya dia tidak akan kehilangan kehidupan yang dia cintai, bahkan dia akan memperoleh
kehidupan yang lebih utama dan lebih sempurna daripada apa yang kalian perkirakan dan pikirkan.
Maka orang-orang yang mati syahid itu,
﴾ أَحۡيَآءٌ عِندَ رَبِّهِمۡ يُرۡزَقُونَ 169 فَرِحِينَ بِمَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضۡلِهِۦ
وَيَسۡتَبۡشِرُونَ بِٱلَّذِينَ لَمۡ يَلۡحَقُواْ بِهِم مِّنۡ خَلۡفِهِمۡ أَلَّا خَوۡفٌ عَلَيۡهِمۡ
وَلَا هُمۡ يَحۡزَنُونَ 170 يَسۡتَبۡشِرُونَ بِنِعۡمَةٖ مِّنَ ٱللَّهِ وَفَضۡلٖ وَأَنَّ ٱللَّهَ لَا
يُضِيعُ أَجۡرَ ٱلۡمُؤۡمِنِينَ 171 ﴿
"Mereka itu hidup di sisi Rabbnya dengan mendapat rizki. Mereka dalam keadaan gembira disebabkan karunia Allah yang diberikanNya kepada mereka, dan mereka bergirang hati tentang orang-orang yang masih tinggal di belakang yang belum menyusul mereka, bahwa tidak ada kekhawatiran terhadap mereka dan tidak (pula) mereka bersedih hati. Mereka bergirang hati dengan nikmat dan karunia yang besar dari Allah, dan bahwa Allah tidak menyia-nyiakan pahala orang-orang yang beriman." (Ali Imran: 169-171).
Adakah yang lebih agung dari kehidupan tersebut yang me-ngandung kedekatan dengan Allah تعالى dan menikmati rizkiNya yang bersifat jasmani seperti makanan dan minuman yang lezat serta rizki yang bersifat rohani seperti kesenangan, hilangnya se-gala kekhawatiran dan kesedihan? Inilah kehidupan Alam Barzakh yang lebih sempurna dari kehidupan dunia. Bahkan Nabi ﷺ telah mengabarkan bahwa ruh para syuhada ada dalam perut (tembolok) burung hijau yang minum dari sungai-sungai surga, makan buah-buahan surga, dan berlindung dalam sangkar-sangkar yang digan-tung di bawah Arasy.[2]
Ayat ini mengandung anjuran paling besar untuk berjihad di jalan Allah dan konsisten di atas kesabaran padanya, jikalau hamba merasakan apa yang didapatkan oleh orang-orang yang terbunuh di jalan Allah berupa pahala, niscaya tidak akan ada seorang pun yang mau terlambat melakukannya, namun karena tidak adanya pengetahuan pasti yang sempurna itulah yang membuat hilang-nya tekad, bertambah lelaplah orang yang tidur serta terlewatlah ganjaran yang agung dan ghanimah, kenapa tidak begitu, padahal Allah تعالى telah
﴾ ٱشۡتَرَىٰ مِنَ ٱلۡمُؤۡمِنِينَ أَنفُسَهُمۡ وَأَمۡوَٰلَهُم بِأَنَّ لَهُمُ ٱلۡجَنَّةَۚ يُقَٰتِلُونَ فِي سَبِيلِ
ٱللَّهِ فَيَقۡتُلُونَ وَيُقۡتَلُونَۖ ﴿
"membeli dari orang-orang Mukmin, diri dan harta mereka dengan memberikan surga untuk mereka.
Mereka berperang pada jalan Allah; lalu mereka membunuh atau terbunuh." (At-Taubah: 111).
Demi Allah, sekiranya manusia memiliki seribu jiwa yang kemudian jiwa tersebut akan pergi satu
persatu di jalan Allah, tidaklah menjadi suatu yang agung dibanding dengan pahala yang besar
tersebut.
Oleh karena itu, tidaklah para syuhada berangan-angan setelah mereka pasti mendapatkan ganjaran
dan pahala yang baik dari Allah تعالى, kecuali mereka ingin dikembalikan ke dunia hingga mereka
dapat terbunuh lagi di jalanNya sekali lagi dan sekali lagi.
Ayat ini adalah dalil yang menunjukkan adanya kenikmatan Alam Barzakh dan siksaannya,
sebagaimana banyak sekali ayat yang menunjukkan hal tersebut.
Ne dites pas, ô croyants, au sujet de ceux qui meurent en luttant (`al-jihâdu) pour la cause d’Allah: Ce sont des morts qui ressemblent aux autres morts. Au contraire, ils sont vivants auprès de leur Seigneur mais vous ne pouvez le percevoir car leur vie est particulière et n’est connue que grâce à la révélation d’Allah.
Janganlah kamu -wahai orang-orang mukmin- mengatakan bahwa orang-orang yang gugur di medan jihad fi sabilillah itu mati seperti yang lain. Mereka itu hidup di sisi Tuhan mereka, tetapi kamu tidak mengetahui kehidupan mereka, karena kehidupan mereka itu adalah kehidupan istimewa yang tidak ada cara lain untuk mengetahuinya kecuali melalui wahyu dari Allah -Ta'ālā-.
O vjernici, nemojte govoriti o onima koji su u borbi na Allahovom putu poginuli da su mrtvi kao što su drugi mrtvi! Oni su živi kod svog Gospodara, ali vi ne možete dokučiti njihov život. To je poseban život koji ne može spoznati niko na dunjaluku osim putem Objave.
Vi metteremo alla prova con alcune disgrazie: La paura dei vostri nemici, la fame per mancanza di cibo, la mancanza di denaro per spreco o per difficoltà ad ottenerlo, grannde numero di morti a causa delle malattie che distruggono la gente, o per la lotta per amore di Allāh, o mancanza di sostentamento che germoglia dalla terra. O tu profeta, annuncia a coloro che sono pazienti e che resistono a queste disgrazie che avranno ciò che li soddisfa, in questa vita e nell'Aldilà.
No digan, creyentes, de aquellos que mueren luchando por la causa de Al‑lah, que están muertos como lo están otros. Por el contrario, están vivos ante su Señor, pero ustedes no pueden percibirlo ya que su vida es de otro tipo y solo es conocida gracias a la revelación de Al‑lah.
Hỡi những người có đức tin, các ngươi chớ nói rằng những ai đã hi sinh trên chiến trường vì con đường chính nghĩa của Allah rằng họ đã chết giống như cái chết của bao người khác. Không, họ vẫn còn sống nơi Thượng Đế nhưng các ngươi không cảm nhận được cuộc sống đó, bởi đó là cuộc sống riêng biệt mà chỉ có những ai nhận được mặc khải từ Allah mới biết được nó.
Ey Müminler! Allah yolunda cihat ederken öldürülen kimseler hakkında "Muhakkak onlar da başkalarının öldüğü gibi ölmüş kimselerdir" demeyin. Bilakis onlar, Rablerinin katında diridirler, fakat sizler onların yaşamını idrak edemiyorsunuz. Çünkü onların hayatı, Allah Teâlâ’dan gelecek bir vahyin dışında anlaşılmasının herhangi bir yolu olmayan, özel bir yaşamdır.
Do not say, O believers, about those who are killed whilst striving in Allah’s path that they are dead just as others are; rather, they are alive with their Lord, but you do not realise that they are living, because the way in which they are alive can only be understood through revelation from Allah.
Huwag kayong magsabi, O mga mananampalataya, hinggil sa kalagayan ng mga napapatay sa pakikibaka sa landas ni Allāh: "Tunay na sila ay mga patay, na namatay gaya ng pagkamatay ng iba pa sa kanila," bagkus sila ay mga buhay sa ganang Panginoon nila subalit hindi kayo nakatatalos sa buhay nila dahil ito ay buhay na natatangi, na walang paraan para malaman ito malibang sa pamamagitan ng isang pagkasi mula kay Allāh – pagkataas-taas Siya.
154- Allah yolunda öldürülenler için “Ölüler” demeyin. Aksine onlar diridirler fakat siz
anlayamazsınız.
154. Yüce Allah bütün konularda sabır ile kendisinden yardım dilemeyi emrettikten sonra,
kendisine karşı sabır ile yardım isteyeceğimiz örnek bir ameli söz konusu etmektedir ki bu da
Allah yolunda cihaddır. Allah yolunda cihad bedeni ibadetlerin en faziletlisi, nefislere de en
ağır gelenidir. Çünkü cihad bizatihi zordur. Öldürülmeye götüren, hayatın son bulmasına sebep
teşkil eden bir yoldur. Oysa bu dünya hayatını arzu edenler, sadece hayatta kalmayı ve bunu
sağlayacak şeyleri isterler. Böylelerinin yaptığı her bir iş, hayat için çalışmadan ve hayata
zıt şeyleri önleme için gayretten ibarettir. Bilindiği gibi aklı başında bir kimse sevdiği bir
şeyi ancak ondan daha üstün ve daha büyük bir şey için feda edebilir.
Bu buyruğu ile Yüce Allah -başka herhangi bir maksat için değil sırf- Allah yolunda Allah’ın adı
en üstün, dini en yüce olsun diye çarpışmak sureti ile Kendi yolunda öldürülen kimsenin o çok
sevilen hayatı elden kaçırmamış olacağını, aksine insanların zan ve tahmin ettiğinden daha üstün
ve daha mükemmel bir hayatı elde etmiş olacağını bildirmektedir. Çünkü şehitler:“Rableri katında diridirler, rızıklanırlar. Allah’ın lütfundan kendilerine verdikleri ile hepsi de sevinç içindedirler ve arkalarından henüz kendilerine katılamayanları; ‘Onlar için hiçbir korku yoktur, onlar üzülecek de değillerdir’ diye müjdelemek isterler. Onlara Allah’tan bir nimet, bir lütuf ve Allah’ın mü’minlerin ecrini kaybetmeyeceği müjdesini de vermek isterler.”(Ali İmran, 3/169-171)
Yüce Allah’a yakın olma, son derece lezzetli yiyecekler ve içeceklerden oluşan bedeni rızıkların
yanı sıra sevinç ve müjde ile her türlü korku ve üzüntünün ortadan kalkması gibi ruhi rızıklar
ihtiva eden böyle bir hayattan daha üstün ne olabilir?! Berzahtaki bu hayat, dünya hayatından
daha mükemmeldir. Dahası Peygamber sallallahu aleyhi ve sellem şehitlerin ruhlarının Cennetin
nehirlerine giden, Cennet meyvelerinden yiyen ve Arş’a asılı kandillere tüneyen kuşların
kursaklarında olduğunu haber vermektedir.
Bu âyet-i kerime’de Allah yolunda cihada ve cihadda sabır ve metanet göstermeye çok büyük bir
teşvik vardır. Eğer kullar Allah yolunda öldürülenlerin alacakları mükâfatın farkına gereği gibi
varacak olurlarsa, hiçbir kimse cihaddan geri kalmaz. Ne var ki bu konudaki tam ve yakîni
bilginin yokluğu, insanların azimlerini kırmakta, uyuyanların uykusunu derinleştirmekte, pek
büyük ecir ve ganimetlerden mahrum kalmalarına sebep olmaktadır. Yüce Allah:“Mü’minlerden canlarını ve mallarını onlara Cenneti vermek karşılığında satın almıştır. Onlar Allah yolunda savaşır, öldürür ve öldürülürler.”(et-Tevbe, 9/111) buyurduğuna göre bunun başka bir sebebi olabilir mi?
Allah’a yemin ederim ki eğer insanın bin tane canı olsa ve bunları Allah yolunda teker teker
feda edecek olsa bu yaptığı, bu büyük mükâfat yanında az kalır. Bundan dolayı şehitler Allah’ın
mükâfatını ve güzel ecirlerini gördükten sonra dünyaya geri döndürülüp ardı ardına defalarca
Allah yolunda öldürülmek dışında bir şey istemezler.
Bu ayet-i kerimede ayrıca -bu konudaki diğer pek çok nasta da belirtildiği gibi- berzah/kabir
alemindeki nimet ve azap hakkında delil vardır.
155- Andolsun sizi biraz korku, biraz açlık, mallardan, canlardan ve ürünlerden eksiltmekle
imtihan edeceğiz. Sabredenleri müjdele!
156- Onlar kendilerine bir musibet gelip çattığında:“Hiç şüphesiz biz Allah’a aidiz ve muhakkak O’na döneceğiz”
derler.
157- İşte Rab’lerinden bir övgü ve bir rahmet, onların üzerinedir ve hidayete erdirilenler de
işte onlardır.
155. “Andolsun sizi biraz korku, biraz açlık, mallardan, canlardan ve ürünlerden eksiltmekle imtihan edeceğiz.”
Yüce Allah kimin doğru ve samimi, kimin de yalancı, kimin sabırlı, kimin de tahammülsüz olduğunu
açıkça ortaya çıkarmak için kullarını çeşitli imtihanlarla sınamasının kaçınılmaz olduğunu haber
vermektedir. Allah'ın kullarına uyguladığı sünneti/kanunu budur. Çünkü iman ehlinin rahat ve
huzuru devam edip gidecek ve herhangi bir mihnet ve sıkıntı meydana gelmeyecek olursa -fesadın
tâ kendisi olan- “karışma” ortaya çıkar ki Yüce Allah’ın hikmeti, hayır ehlinin şer ehlinden ayırt edilmesini gerektirmektedir. İşte imtihanın faydası budur. Bunun maksadı mü’minlerin sahip oldukları imanı ortadan kaldırmak ya da onları dinlerinden döndürmek değildir. Çünkü Allah mü’minlerin imanını zayi etmez.
Yüce Allah bu âyet-i kerimede kullarını düşmanlardan kaynaklanan “biraz korku” diğer taraftan da “biraz açlık” ile imtihan edeceğini haber vermektedir. Burada “biraz” denmiştir, çünkü onları korkunun tamamı yahut açlığın tamamı ile imtihan edecek olursa helâk olurlar. Oysa imtihan helâk edici değildir, arındırıcıdır, temizleyicidir. “Mallardan, canlardan ve ürünlerden eksiltmekle”
Bu da gerek semavi birtakım afetler, gerek su baskını, gerek kaybolma gibi, malların karşı
karşıya kalacağı eksiltici her türlü hususu kapsar. Zalim yöneticilerin, yol kesicilerin ve
bunlara benzer kimselerin malları alması da bu kapsama girer. “Canlardaki eksiklik”
ise evlat, akraba, arkadaş gibi sevilenlerin yitirilmesini ve kulun gerek kendi bedenindeki
gerekse sevdiklerinin bedenindeki türlü hastalıkları kapsar. “Ürünlerdeki eksiklik”
de tahıl, hurma ve bütün ağaçların meyveleri ile yeşilliklerin soğuk, dolu, yangın yahut da
çekirge ve buna benzer semavi afetlerle eksiltilmesidir.
Bu hususlar mutlaka meydana gelecektir. Çünkü her şeyi bilen ve her şeyden haberdar olan Allah,
bunların meydana geleceğini haber vermiştir. Nitekim haber verdiği de ortaya çıkmıştır,
çıkacaktır. İşte bunlar meydana geldi mi de insanlar iki kısım olurlar:
tahammül gösteremeyen sabırsızlar ve sabredip katlananlar.
Tahammül gösteremeyen kimseler iki musibetle karşı karşıya kalırlar. Hem sevdiklerini kaybetmek
-ki bu böyle bir musibetin ortaya çıkmasıyla olur- hem de onlardan daha büyük bir şeyi elden
kaçırmak ki bu da Allah’ın sabır emrini yerine getirmekle elde edilecek ecir ve mükâfattır.
Böyle bir kimse hem zarara uğrar, hem de mükâfattan mahrum kalır, üstelik sahip olduğu imanda da
eksiklik söz konusu olur. Sabır, rıza ve şükür fırsatını da kaybetmiş olur. Aşırı eksiklik ve
mahrumiyete delalet eden ilâhi gazaba da mahkûm olur.
Bu musibetlerin ortaya çıkması halinde Allah’ın sabredebilme muvaffakiyetini ihsan ettiği ve
buna bağlı olarak kendisini (ilâhi kadere karşı) sözlü ve fiili olarak
öfkelenmekten alıkoyan, bunun mükâfatını Allah’tan bekleyen, sabrı dolayısıyla elde edeceği ecir
ve mükâfatın karşılaştığı musibetten daha büyük olduğunu bilen, hatta karşılaştığı musibet
kendisi için daha hayırlı ve kaybettiklerinden daha faydalı şeyleri elde etmek için bir vesile
olduğundan dolayı bu musibetin kendisi hakkında gerçek bir nimete dönüştüğünü kabul eden bir
kimse ise hem Allah’ın emrini yerine getirmiş hem de mükâfatı elde ederek kurtulmuş olur.
İşte bundan dolayı Yüce Allah devamla:“Sabredenleri müjdele” buyurmaktadır. Yani bunlara
ecirlerinin hesapsız bir şekilde kendilerine verileceğini müjdele. İşte bu büyük müjdeye nail
olanlar ve bu muazzam mükâfatı elde edenler, ancak sabredenlerdir. Daha sonra Yüce Allah sabredenlerin niteliklerini şu buyrukları ile dile getirmektedir:
156. “Onlar kendilerine bir musibet” az önce sözü geçenlerden kalbe
yahut bedene ya da her ikisine birden acı ve ızdırap veren herhangi bir şey “gelip çattığında: Hiç şüphesiz biz Allah’a aidiz”,
O’nun mülküyüz, O’nun emri ve idaresi altındayız. Mallarımızdan ve canlarımızdan bize ait olan
hiçbir şey yoktur. O, bunlardan herhangi birisi ile bize bir bela ve musibet verecek olursa
merhametlilerin en merhametlisi, kendi kulları ve onların ellerinde bulunan mallar üzerinde
tasarrufta bulunmuş demektir. O halde O’na itiraz edilmez. Kulun bu belanın, hikmeti sonsuz,
mutlak malik ve kuluna kendi nefsinden bile daha merhametli olan zâttan geldiğini bilmesi
ubudiyyetinin kemâlindendir. Bu sayede o, Allah’tan hoşnut olur, işleri -kendisi bunun farkına
varmasa dahi- hayrına olacak şekilde çekip çevirmesinden ötürü O’na şükreder.
Ayrıca bizler Allah’a ait olduğumuz gibi diriliş gününde de yine O’na döneceğiz ve herkes
amelinin karşılığını görecektir. Eğer sabreder ve mükâfatımızı Allah’tan umacak olursak şüphesiz
ecrimizi onun yanında eksiksiz buluruz. Eğer tahammülsüzlük gösterir ve başımıza gelene
öfkelenecek olursak elimize gazaptan ve ecirden mahrum kalıştan başka bir şey geçmez. Kulun
Allah’a ait ve O’na dönecek olduğunu bilmesi, sabretmesini sağlayan en büyük sebeplerindendir.
157. “İşte” sözü geçen şekilde sabır niteliğine sahip olanlar “Rab’lerinden bir övgü”
yani bir yüceltme ve hallerinin güzelliğine bir iltifat “ve” çok büyük “bir rahmet onların üzerinedir.”
Onlara olan rahmetinin bir tecellisi de onları kendisi sebebi ile mükemmel ecir ve mükâfata nail
olacakları sabra muvaffak kılmasıdır. “ve hidayete erdirilenler de işte onlardır.”
Yani onlar hakkı bilenlerdir -ki bununla burada Allah’a ait olduklarını ve O’na dönecek
olduklarını bilmeleri kastedilmektedir- ve bu bilgiye uygun hareket edenlerdir ki bununla da
Allah için sabretmeleri kastedilmektedir.
Bu âyet-i kerime şunu da ifade etmektedir: Sabretmeyen kimse
sabredenlerin görecekleri karşılıkların zıddını görecektir. Böyle bir kimse Allah tarafından
yerilecek, ceza görecek, dalalet ve hüsran ile karşı karşıya kalacaktır. Bu iki kesim arasındaki
fark ne kadar da büyüktür! “Sabredenlerin yorulmaları ne kadar az, tahammül gösteremeyenlerin sıkıntıları ise ne kadar büyüktür!”
Bu son iki âyet-i kerime musibetler meydana gelmeden önce ruhları onlara hazırlamaktadır ki
meydana geldikleri zaman ruhlara hafif gelsin. Böyle musibetler meydana geldiği takdirde
musibetlere ne ile karşı konulacağı da belirtilmektedir ki bu da sabırdır. Sabra neyin yardımcı
olduğu ve sabredenlerin alacağı mükâfatlar da açıklanmaktadır. Sabretmeyenin durumunu ise
sabredenin halini bilmek suretiyle öğreniyoruz ki bu da sabredenin durumunun tam zıddıdır.
Ayrıca böyle bir imtihan Allah’ın öteden beri var olan bir sünneti/kanunudur ki Allah’ın
sünnetinde değişiklik olmaz. Yine bu âyetlerde musibetlerin çeşitleri de açıklanmaktadır.
Talagang susulitin nga Namin kayo sa pamamagitan ng mga uri ng mga kasawian, sa pamamagitan ng isang anumang kabilang sa pangamba mula sa mga kaaway ninyo at sa pamamagitan ng gutom dahil sa kakauntian ng pagkain, at sa pamamagitan ng isang kabawasan mula sa mga ari-arian dahil sa pagkawala ng mga ito o hirap ng pagkamit sa mga ito, sa pamamagitan ng isang kabawasan sa mga buhay dahil sa mga pinsalang nagpapahamak sa mga tao o sa pamamagitan ng pagkamartir sa landas ni Allāh, at sa pamamagitan ng isang kabawasan sa mga bunga. Magbalita ka, O Propeta, sa mga nagtitiis sa mga kasawiang iyon ng magpapagalak sa kanila sa Mundo at Kabilang-buhay.
Mi ćemo vas sigurno iskušati raznim vrstama nedaća, malo strahom od neprijatelja, malo glađu zbog nedostatka hrane, nedostatkom imetka zbog njegovog nestanka ili težine dolaska do njega, smrću zbog bolesti ili borbe na Allahovom putu, krnjavošću plodova koje zemlja rađa, a ti, o Vjerovjesniče, obraduj one koji se strpe na tim nedaćama; obraduj ih da će im Allah dati ono što će ih usrećiti i na dunjaluku i na ahiretu.
Và chắc chắn TA sẽ thử thách các ngươi bởi đủ loại tai họa, như sợ hãi trước kẻ thù; đói khát vì thiếu lương thực; hao hụt và mất mát tài sản; hy sinh tính mạng vì chính nghĩa của Allah; mất mùa màng do đất khô cằn, nhưng Ngươi hãy báo tin mừng đi - hỡi Nabi - cho những ai biết kiên nhẫn trước bao tai nạn đó sẽ được ban cho thuận lợi ở trần gian và Đời Sau.
Nous vous éprouverons assurément par de nombreux malheurs: la peur de vos ennemis, la faim par manque de nourriture, la diminution de biens parce que disparus ou difficiles à obtenir, la diminution des récoltes cultivées, la perte de personnes en raison des ravages causés par les maladies ou du martyr pour la cause d’Allah. Ô Prophète, annonce à ceux qui sont patients dans ces malheurs, que ce qui les attend dans ce bas monde et dans l’au-delà, les réjouira.
One who has adopted religion in the real sense of the word has truly discovered God. He lives in a permanent state of thanksgiving and remembrance of his Lord. Such a life alone is a source of peace and happiness. But peace and happiness will materialize in their complete form only in the next eternal world. This world has not been created for reward: it has been created for the trial of man. This world being a testing ground, God’s servants face obstacles in their path so that the earnest among them may be distinguished from those who are not serious and sincere. These obstacles present themselves in normal, everyday situations of life—human temptations, family demands, worldly interests, social pressure—these are the things that provide the real test of life. First one has to realize in what manner one is being tested; then one has to avoid the pitfalls by remembering God and thanking Him for the blessings of life. There is only one way to succeed in the trials of life, and that is through patience and prayer. This entails attaching oneself to God and conscientiously adhering to the path of truth, enduring all the setbacks that afflict one on the way. Those who do not waver from the path despite all the difficulties it presents—who stay with God even when no worldly benefit seems to accrue therefrom—are the ones who will finally emerge successful from the trials of life. God has reserved the eternal blessings of the next life for those who show themselves willing to sacrifice this life for the next. A preacher of truth has to make the greatest sacrifices in the path of God. Suffering and affliction are his lot because of his hearers’ negative response to the criticism and admonition, which are inseparable parts of such preaching. There are few in this world who are willing to be reproved and warned. The sincere preacher also incurs the animosity of mercenary individuals, who are doing brisk business in the name of religion. The sincerity of the true preacher becomes a threat to the status of hypocrites, therefore, they turn hostile to the preacher. Becoming a preacher of God’s word, then, is tantamount to putting one’s hand into a fire. One who takes this task upon himself is exposing himself to prejudice, economic ruin and even expulsion from his own land. He is placing both his life and his property in the utmost peril. It is inevitable that one who follows God’s path is persecuted in this world. But it is those who lose all for God’s sake who are the true finders; it is those who give their lives for Him who inherit life everlasting. For those who do not seek to make their paradise in this ephemeral world, God has prepared an eternal paradise in the next.
"Dan sungguh akan Kami berikan cobaan kepadamu, dengan sedikit ketakutan, kelaparan, kekurangan
harta, jiwa, dan buah-buahan. Dan berikanlah berita gembira kepada orang-orang yang sabar. (Yaitu) orang-orang yang apabila ditimpa musibah, mereka mengucapkan,
'Inna lillahi wa inna ilaihi raji'un.' Mereka itulah yang mendapat keberkahan yang sempurna dan
rahmat dari Rabb mereka dan mereka itulah orang-orang yang mendapat petunjuk." (Al-Baqarah: 155-157).
(155) Allah تعالى mengabarkan bahwa sudah menjadi keha-rusan bagi
hamba-hambaNya untuk diuji dengan segala cobaan agar jelas orang yang benar dan orang yang
dusta, orang yang sabar dengan orang yang tidak sabar. Dan ini adalah sunnah Allah pada
hamba-hambaNya, karena suatu kesenangan itu bila terus berlanjut bagi orang yang beriman dan
tidak diiringi dengan suatu cobaan, niscaya akan terjadi campur aduk yang merupakan kerusakan
baginya. Kemahabijaksanaan Allah memastikan untuk memilah-milah antara orang-orang yang baik
dari orang-orang yang jahat. Inilah manfaat dari cobaan dan ujian, bukannya untuk menghilang-kan
keimanan yang ada pada seorang hamba yang beriman dan tidak pula untuk memalingkan mereka dari
agamanya, karena Allah tidak akan menyia-nyiakan keimanan kaum Mukminin.
Allah تعالى mengabarkan bahwasanya Dia akan menguji hamba-hambaNya ﴾ بِشَيۡءٖ مِّنَ ٱلۡخَوۡفِ
﴿ "dengan sedikit ketakutan" dari musuh-mu-suh ﴾ وَٱلۡجُوعِ ﴿ "dan kelaparan," yakni dengan suatu yang sedikit dari keduanya, karena apabila Allah menguji mereka dengan seluruh ketakutan atau seluruh kelaparan, niscaya mereka akan binasa, sedangkan cobaan-cobaan itu hanya akan membersihkan, bukannya membinasakan, ﴾
وَنَقۡصٖ مِّنَ ٱلۡأَمۡوَٰلِ ﴿ "dan kekurangan harta," yang meliputi seluruh kekurangan yang bersangkutan dengan harta, baik bencana dari langit, tenggelam, kehilangan, raja-raja yang zhalim dan pe-rompak jalanan yang merampas harta dan sebagainya.
﴾ وَٱلۡأَنفُسِ ﴿ "Dan jiwa," yaitu perginya orang-orang yang dicintai, baik anak-anak, kerabat karib, dan teman sejawat, dan dari berbagai macam penyakit pada tubuh seorang hamba atau tubuh orang yang dicintainya, ﴾
وَٱلثَّمَرَٰتِۗ ﴿ "dan buah-buahan," yaitu biji-bijian, hasil pohon kurma dan segala macam pepohonan serta sayur mayur, dengan adanya hawa dingin, gemuruh, kebakaran, atau penyakit dari langit seperti adanya hama belalang atau semacamnya. Hal-hal tersebut pasti akan terjadi karena Allah yang Maha Mengetahui lagi Maha Mengamati telah mengabarkan tentangnya, yang akhirnya terjadi-lah apa yang Dia kabarkan. Maka apabila semua itu terjadi, terba-gilah manusia ke dalam dua golongan: Orang-orang yang berkeluh kesah dan orang-orang yang sabar.
Orang yang tidak sabar mendapatkan dua musibah: Hilang-nya sesuatu yang dicintai yaitu adanya musibah tersebut, dan hilangnya sesuatu yang lebih besar dari hal pertama, yaitu pahala dengan menunaikan perintah Allah yaitu bersabar, akhirnya dia memperoleh kerugian dan kehampaan, serta kekurangan iman yang ada padanya, juga kehilangan kesabaran, ridha dan rasa syukur, namun yang ia dapatkan hanyalah kemurkaan yang menunjukkan banyaknya kekurangan.
Adapun orang yang diberi taufik oleh Allah تعالى dengan ke-sabaran ketika terjadinya musibah-musibah, ia akan menahan diri dari mencaci-maki, baik secara lisan maupun perbuatan, ia hanya mengharap pahala dari sisi Allah dan ia tahu bahwa kesabarannya lebih besar daripada musibah yang menimpa dirinya, bahkan musibah itu menjadi sebuah kenikmatan tersendiri bagi dirinya, karena musibah itu telah menjadi jalan untuknya dalam memper-oleh sesuatu yang lebih baik baginya dan lebih bermanfaat dari musibah itu. Sesungguhnya ia telah menunaikan perintah Allah untuk bersabar yang akhirnya ia memperoleh pahala. Oleh karena itu Allah تعالى berfirman, ﴾
وَبَشِّرِ ٱلصَّٰبِرِينَ ﴿ "Dan berikanlah berita gembira bagi orang-orang yang bersabar,"
maksudnya, kabarkan berita gembira bahwa mereka akan mendapatkan pahala mereka tanpa batas.
Orang-orang yang bersabar adalah mereka yang berhasil dengan kabar gembira yang agung dan
pemberian yang besar, kemudian Allah menjelaskan tentang mereka dengan FirmanNya,
(156) ﴾ ٱلَّذِينَ إِذَآ أَصَٰبَتۡهُم مُّصِيبَةٞ ﴿ "Yaitu orang-orang yang apabila di-timpa musibah," yaitu segala hal yang menyakitkan hati atau tubuh atau keduanya dari segala hal yang telah disebutkan sebelumnya, ﴾
قَالُوٓاْ إِنَّا لِلَّهِ ﴿ "mereka mengucapkan; 'Inna lillah'," maksudnya, kami ada-lah milik
Allah yang diatur di bawah perintah dan kekuasaanNya, kami tak punya hak sedikit pun terhadap
harta maupun diri kami sendiri. Bila Dia menguji kami dengan (mengambil atau memus-nahkan)
sesuatu darinya, maka pada hakikatnya Dia Yang Maha Pengasih telah melakukan tindakan terhadap
hamba-hamba milikNya dan harta-harta mereka. Oleh karena itu tidak perlu ada gugatan sama sekali
terhadap semua itu. Bahkan termasuk kesem-purnaan penghambaan seorang hamba adalah
pengetahuannya bahwa terjadinya suatu cobaan itu adalah dari Yang Maha Memiliki lagi
Mahabijaksana, yang mana Dia adalah Dzat yang paling Penga-sih terhadap hambaNya daripada diri
hamba itu sendiri. Dengan demikian, hamba itu haruslah ridha terhadap Allah dan bersyukur
kepadaNya atas pengaturanNya kepada sesuatu yang lebih baik bagi hambaNya, walaupun hamba itu
sendiri tidak sadar akan hal tersebut.
Dan keadaan bahwa kami ini milik Allah تعالى, bersama itu kami juga akan kembali kepadaNya pada
Hari Kebangkitan nanti, lalu Dia akan membalas setiap perbuatan dari pelakunya. Bila kami
bersabar dan hanya mengharap pahala di sisiNya, niscaya kami akan memperoleh ganjaran secara
sempurna di sisiNya, namun bila kami tidak bersabar dan mencaci maki, niscaya kami tidak
memiliki apa-apa kecuali hanya murka dan lenyapnya pahala. Keberadaan seorang hamba bahwa dia
milik Allah dan akan kembali kepadaNya adalah faktor terbesar yang menyebabkan tumbuhnya
kesabaran.
(157) ﴾ أُوْلَٰٓئِكَ ﴿ "Mereka itulah," yakni orang-orang yang ber-laku sabar yang disebutkan tadi, ﴾
عَلَيۡهِمۡ صَلَوَٰتٞ مِّن رَّبِّهِمۡ ﴿ "yang mendapat-kan keberkahan yang sempurna dari Rabb mereka," yaitu pujian dan perubahan kondisi mereka, ﴾
وَرَحۡمَةٞۖ ﴿ "dan rahmat" yang agung. Dan di antara rahmatNya kepada mereka adalah bahwa Allah memberi taufik kepada mereka dengan kesabaran yang membuat mereka mendapatkan pahala yang sempurna, ﴾
وَأُوْلَٰٓئِكَ هُمُ ٱلۡمُهۡتَدُونَ ﴿ "dan mereka itulah orang-orang yang mendapat petunjuk,"
yaitu orang-orang yang mengetahui kebenaran, yaitu pengetahuan mereka bahwa mereka itu adalah
milik Allah dan mereka itu akan kembali kepadaNya, serta berbuat karenaNya, dalam hal ini
kesabaran mereka, karena Allah سبحانه وتعالى.
Ayat ini menunjukkan bahwa orang yang tidak bersabar akan mendapatkan kebalikannya yaitu celaan
dari Allah, hukuman, ke-sesatan, dan kerugian. Maka alangkah besarnya perbedaan antara kedua
golongan itu. Alangkah sedikitnya kelelahan orang-orang yang bersabar dan alangkah besarnya
kesulitan orang-orang yang tidak bersabar.
Kedua ayat ini mengandung penguatan jiwa terhadap musi-bah-musibah sebelum terjadi, agar menjadi
ringan dan mudah dihadapi bila terjadi, juga penjelasan tentang apa yang harus digu-nakan untuk
menghadapinya pada saat terjadinya musibah yaitu kesabaran, penjelasan tentang hal yang membantu
dalam bersabar, serta pahala yang diperoleh oleh orang-orang yang bersabar.
Ayat ini juga memberitahukan kondisi orang-orang yang tidak bersabar dengan kebalikan dari
kondisi orang-orang yang bersabar tadi, dan bahwasanya ujian dan cobaan itu adalah sunnatullah
yang telah berlaku atas orang-orang terdahulu, dan kamu sekali-kali tidak akan mendapati
perubahan pada sunnatullah, serta penjelasan bermacam-macam musibah.
Sungguh Kami benar-benar akan menguji kalian dengan aneka musibah, yakni dengan sedikit rasa takut kepada musuh, rasa lapar karena kekurangan makanan, kekurangan harta benda karena hilang atau sulit mendapatkannya, berkurangnya jiwa akibat bencana yang menelan korban jiwa atau gugur di medan jihad fi sabilillah, dan berkurangnya buah-buahan yang tumbuh di muka bumi. Berikanlah -wahai Nabi- kabar gembira kepada orang-orang yang sabar menghadapi musibah tersebut, bahwa mereka akan mendapatkan sesuatu yang menyenangkan hati mereka di dunia dan di akhirat.
Les haremos padecer numerosos males: miedo a sus enemigos, hambre por falta de alimento, disminución de bienes (por su desaparición o porque sean difíciles de obtener), disminución de las cosechas, pérdida de vidas por los estragos causados por enfermedades o de mártires por la causa de Al‑lah. Profeta, anuncia a aquellos que son pacientes durante estos males, que lo que les espera en este mundo y en el Más Allá los regocijará.
The Believer is Patient with the Affliction and thus gains a Reward
Allah informs us that He tests and tries His servants, just as He said in another Ayah:
وَلَنَبْلُوَنَّكُمْ حَتَّى نَعْلَمَ الْمُجَـهِدِينَ مِنكُمْ وَالصَّـبِرِينَ وَنَبْلُوَ أَخْبَـرَكُمْ
(And surely, We shall try you till We test those who strive hard (for the cause of Allah) and As-Sabirin (the patient), and We shall test your facts (i.e., the one who is a liar, and the one who is truthful).) (47:31)
Hence, He tests them with the bounty sometimes and sometimes with the afflictions of fear and hunger. Allah said in another Ayah:
فَأَذَاقَهَا اللَّهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ
(So Allah made it taste extreme of hunger (famine) and fear.) (16:112)
The frightened and the hungry persons show the effects of the affliction outwardly and this is why Allah has used here the word `Libas' (cover or clothes) of fear and hunger. In the Ayat above, Allah used the words:
بِشَيْءٍ مِّنَ الْخَوفْ وَالْجُوعِ
(with something of fear, hunger,) meaning, a little of each. Then (Allah said),
وَنَقْصٍ مِّنَ الاٌّمَوَالِ
(loss of wealth,) meaning, some of the wealth will be destroyed,
وَالاٌّنفُسِ
(lives) meaning, losing friends, relatives and loved ones to death,
وَالثَّمَرَتِ
(and fruits,) meaning, the gardens and the farms will not produce the usual or expected amounts. This is why Allah said next:
وَبَشِّرِ الصَّـبِرِينَ
(but give glad tidings to As-Sabirin (the patient).)
He then explained whom He meant by `the patient' whom He praised:
الَّذِينَ إِذَآ أَصَـبَتْهُم مُّصِيبَةٌ قَالُواْ إِنَّا لِلَّهِ وَإِنَّـآ إِلَيْهِ رَجِعونَ
(Who, when afflicted with calamity, say: "Truly, to Allah we belong and truly, to Him we shall return.") meaning, those who recite this statement to comfort themselves in the face of their loss, know that they belong to Allah and that He does what He wills with His servants. They also know that nothing and no deed, even if it was the weight of an atom, will be lost with Allah on the Day of Resurrection. These facts thus compel them to admit that they are Allah's servants and that their return will be to Him in the Hereafter.
This is why Allah said: t
أُولَـئِكَ عَلَيْهِمْ صَلَوَتٌ مِّن رَّبْهِمْ وَرَحْمَةٌ
(They are those on whom are the Salawat (i. e., who are blessed and will be forgiven) from their Lord, and (they are those who) receive His mercy,) meaning, Allah's praise and mercy will be with them. Sa`id bin Jubayr added, "Meaning, safety from the torment."
وَأُولَـئِكَ هُمُ الْمُهْتَدُونَ
(and it is they who are the guided ones.) `Umar bin Al-Khattab commented: "What righteous things, and what a great heights.
أُولَـئِكَ عَلَيْهِمْ صَلَوَتٌ مِّن رَّبْهِمْ وَرَحْمَةٌ
(They are those on whom are the Salawat from their Lord, and (they are those who) receive His mercy) are the two righteous things.
وَأُولَـئِكَ هُمُ الْمُهْتَدُونَ
(and it is they who are the guided ones) are the heights."
The heights means more rewards, and these people will be awarded their rewards and more.
The Virtue of asserting that We all belong to Allah, during Afflictions
There are several Ahadith that mention the rewards of admitting that the return is to Allah by saying:
إِنَّا لِلَّهِ وَإِنَّـآ إِلَيْهِ رَجِعونَ
("Truly, to Allah we belong and truly, to Him we shall return.") when afflictions strike. For instance, Imam Ahmad reported that Umm Salamah narrated: Once, Abu Salamah came back after he was with Allah's Messenger ﷺ and said: I heard Allah's Messenger ﷺ recite a statement that made me delighted. He said:
«لَا يُصِيبُ أَحَدًا مِنَ الْمُسْلِمِينَ مُصِيبَةٌ فَيَسْتَرْجِعُ عِنْدَ مُصِيبَتِهِ ثُمَّ يقُولُ: اللَّهُمَّ أْجُرْنِي فِي مُصِيبَتِي وأَخْلِفْ لِي خَيْرًا مِنْهَا، إِلَّا فَعَلَ ذلِكَ بِه»
(No Muslim is struck with an affliction and then says Istirja` when the affliction strikes, and then says: `O Allah! Reward me for my loss and give me what is better than it,' but Allah will do just that.) Umm Salamah said: So I memorized these words. When Abu Salamah died I said Istirja` and said: "O Allah! Compensate me for my loss and give me what is better than it." I then thought about it and said, "Who is better than Abu Salamah" When my `Iddah (the period of time before the widow or divorced woman can remarry) finished, Allah's Messenger ﷺ asked for permission to see me while I was dyeing a skin that I had. I washed my hands, gave him permission to enter and handed him a pillow, and he sat on it. He then asked me for marriage and when he finished his speech, I said, "O Messenger of Allah ﷺ! It is not because I do not want you, but I am very jealous and I fear that you might experience some wrong mannerism from me for which Allah would punish me. I am old and have children." He said:
«أمَّا مَا ذَكَرْتِ مِنَ الْغَيْرَةِ فَسَوْفَ يُذْهِبُهَا اللهُ عَزَّ وَجَلَّ عَنْكِ، وَأَمَّا مَا ذَكَرْتِ مِنَ السِّنِّ فَقَدْ أَصَابَنِي مِثْلُ الَّذِي أَصَابَكِ، وَأَمَّا مَا ذَكَرْتِ مِنَ الْعِيَالِ فَإِنَّمَا عِيَالُكِ عِيَالِي»
(As for the jealousy that you mentioned, Allah the Exalted will remove it from you. As for your being old as you mentioned, I have suffered what you have suffered. And for your having children, they are my children too.) She said, "I have surrendered to Allah's Messenger ﷺ." Allah's Messenger ﷺ married her and Umm Salamah said later, "Allah compensated me with who is better than Abu Salamah: Allah's Messenger ﷺ." Muslim reported a shorter version of this Hadith.
Yemin olsun ki biz, düşmanınızdan korkmanız, yemek kıtlığından dolayı yaşadığınız açlık, mal ve mülkün yok olması yahut mal ve mülk edinmenin zorlaşmasından dolayı nadir hale gelmesi, insanların ölümüne sebep olan afetler yahut Allah yolunda şehit olarak can vermeniz, toprak ürünlerinin eksilmesi gibi musibetlerle sizleri imtihan etmekteyiz. Ey peygamber! Sen bu musibetlere sabredenleri dünya ve ahiret yurdunda mutlu edecek haberlerle müjdele.
Allah will test people with different types of hardships: some with fear of those who are against them; hunger because of lack of food; lack of money because of losing it or difficulty gaining it; loss of lives due to death from diseases and tragedies that kill people, or being martyred for the sake of Allah; and a lack of resources from the earth. Give good news, O Prophet, to those who are patient in the face of these hardships, of what will make them happy in this world and in the Afterlife.
Vi metteremo alla prova con alcune disgrazie: La paura dei vostri nemici, la fame per mancanza di cibo, la mancanza di denaro per spreco o per difficoltà ad ottenerlo, grandenumero di morti a causa delle malattie che distruggono la gente, o per la lotta per amore di Allāh, o mancanza di sostentamento che germoglia dalla terra. O tu profeta, annuncia a coloro che sono pazienti e che resistono a queste disgrazie che avranno ciò che li soddisfa, in questa vita e nell'Aldilà.
Aquellos que, al ser alcanzados por alguno de estos males, dicen satisfechos y sumisos: Pertenecemos a Al‑lah, Él dispone de nosotros como Le parece y a Él retornaremos el Día de la Resurrección. Él es Quien nos ha creado y nos colma de diversos favores. A Él retornaremos y a Él Le corresponderá decidir nuestro destino.
The patient are those who, when they are struck by one of these hardships, say, in acceptance, that all power belongs to Allah, He deals with us as He wills, and we will return to Him on the Day of Judgement, and it is He Who created us and showers us with many blessings; so, to Him is our return and our end.
Quelli che vengono colpiti da una di queste disgrazie dicono, con accettazione e sottomissione: "In verità siamo sudditi di Allāh : Fa' di noi ciò che vuole, e in verità noi ritorneremo a Lui nel giorno della Resurrezione. Egli è Colui che ci ha creati e ci ha favoriti con vari doni; a Lui è il nostro ritorno e la fine della nostra esistenza".
Ceux qui, lorsqu’ils sont atteints par un des malheurs précédemment énumérés, disent tout en étant satisfaits et soumis: Nous appartenons à Allah, Il dispose de nous comme bon Lui semble et c’est vers Lui que nous reviendrons le Jour de la Résurrection. Il est Celui qui nous a créés et qui nous a comblés de divers bienfaits. C’est vers Lui que se fera notre retour et c’est à Lui qu’il reviendra de décider de notre sort.
Yaong mga kapag tinamaan sila ng isang kasawian mula sa mga kasawiang iyon ay nagsasabi sila nang may pagkalugod at pagpapasakop: "Tunay na kami ay pag-aari para kay Allāh: ginagawa Niya sa amin ang anumang niloob Niya. Tunay na kami ay sa Kanya mga manunumbalik sa Araw ng Pagbangon sapagkat Siya ay ang lumikha sa amin at nagmagandang-loob sa amin sa pamamagitan ng magkakaiba-ibang mga biyaya at tungo sa Kanya ang pagbabalikan namin at ang wakas ng nauukol sa amin."
O kimseler, başlarına bu musibetlerden biri geldiği zaman, rıza ve teslimiyet göstererek "Muhakkak biz Allah'ın hükmü altındayız ve O, bizim üzerimizde dilediği gibi tasarrufta bulunabilir. Şüphesiz kıyamet günü tekrar O'na döneceğiz. Bizi O yarattı ve bize çeşitli nimetlerle ikramda bulundu. Bizim dönüş yerimiz ve işimizin sonu onun huzurudur" derler.
Yaitu orang-orang yang apabila ditimpa salah satu musibah dari musibah-musibah tersebut mereka berkata dengan nada rida dan pasrah, “Sesungguhnya kami adalah milik Allah yang dapat memperlakukan kami menurut kehendak-Nya, dan sesungguhnya kami akan kembali kepadanya kelak pada hari Kiamat. Dialah yang telah menciptakan kami dan menganugerahkan beragam nikmat kepada kami. Dialah juga tempat kami kembali dan ujung dari urusan kami.”
On the death of a loved one, one goes in a state of prayerfulness, deep thinking and contemplation. The experience reminds him that there is very little time at his disposal and that at any moment death can come calling. However, we are so involved in worldly things that we never stop to think about the day which is fast approaching us. The Prophet Muhammad said, ‘People are asleep, they will wake up only when they die.’ All of a sudden, death will bring you standing face to face with God, at which time you will be held accountable for all your deeds. That will be the moment you realise that what you were doing was one thing and that what you should have been doing was quite another. The Prophet Muhammad once said that on the Day of Judgement, a man’s foot would not move unless he had answered four questions: Where he earned his money from, and where he spent it; how he spent his youth and how he used his knowledge. The Creator has divided human life into two parts: the pre-death and post-death periods. The pre-death period is very short (like the tip of an iceberg) in comparison to the post-death period, which is eternal. The pre-death period is the preparatory phase in which you prepare yourself to become eligible to enter Paradise in the post-death period. This worldly life is a ‘test’ for everyone, whether poor or rich, powerful or powerless, strong or weak. Man is required to pass in all these tests and trials by leading a need-based life rather than a desire and greed-based life, so that in the life hereafter, God will allow him to enter Paradise, to live there forever in close proximity to his Creator. On the death of a loved one, one should not go into a state of mourning. The Quran gives us great hope in moments of grief and loss: It says that God will reunite all the righteous members of the family in Paradise. Moreover, if a member of the family has reached a higher level of Paradise, all the righteous members of that family will be ‘upgraded’, so that they may all enjoy eternal bliss and nearness to God. This idea gives great solace and it acts as an incentive and encouragement to do good work, and lead a pious and righteous life. The Prophet Muhammad said that when a man dies, everything connected with him is cut off except three things: Continuous charity, knowledge from which benefit is derived and virtuous children who pray for him.
Oni koje pogodi jedna od tih nedaća i zadovoljni Allahovim kaderom, predani Njemu, kažu: "Mi smo, doista, u Allahovom posjedu, radi sa nama ono što On hoće, i Njemu ćemo se, sigurno, vratiti na Sudnjem danu. On nas je stvorio i razne blagodati nam dao, i kod Njega je naš konačni povratak."
Đối với những người gặp phải một trong những tai nạn đã liệt kê (ở câu Kinh trước) liền nói với trái tim hài lòng và chấp nhận: Tất cả chúng ta là tài sản của Allah, Ngài muốn xử trí thế nào tùy Ngài và rồi chúng ta sẽ trở về trình diện Ngài vào Ngài Phục Sinh, Ngài là Đấng đã tạo hóa ra chúng ta, đã ban hồng phúc cho chúng ta bằng những ân huệ khác nhau và cuối cùng mọi việc của chúng ta đều kết thúc nơi Ngài.
Patience in hardship: The way to make it easy
The nature and the significance of the severe test man is put to by Allah has been thoroughly discussed while explaining the verse’ وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ 'And when his Lord put Ibrahim to a test'.
Whatever their magnitude, accidents are unnerving. But a prior knowledge of such accidents makes it easier to bear them and be patient about them. Since the entire Ummah is addressed here, the Ummah should realize that the world is a place of hardships and labour; it is a place of ordeal. It will not, therefore, amount to impatience if one does regard such accidents as either strange or a remote chance. And as the Ummah, generally, displays the spirit of patience in all its deeds, the reward of Mercy is common to everyone who strives to be patient. But as the quality and degree of patience varies from person to person, everyone will be rewarded individually according to and commensurate with his quality of patience.
A formula of peace in hardship
That the patient people used to recite: إِنَّا لِلَّـهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ : 'We belong to Allah and to Him we are to return' is, in fact, an inculcation of the principle of virtue. The suggestion is that this is what the patient people should say as it brings excellent reward, relieves from the burden of sorrow and suffering and consoles effectively the grieved heart.
Oni koji posjeduju navedena svojstva bit će pohvaljeni od Allaha u najuzvišenijem društvu meleka, i na njih će se spustit Allahova milost. Oni su istinski upućeni na Pravi put.
Những người được mô tả với những đức tính đó sẽ được Allah khen ngợi trước giới Thiên Thần trên trời, lòng thương xót của Allah sẽ bao trùm lên họ và họ được hướng dẫn đến với con đường Chính Đạo.
Orang-orang yang memiliki sifat semacam itu akan disanjung oleh Allah di hadapan sekumpulan malaikat yang paling tinggi dan mendapatkan rahmat dari-Nya. Mereka itulah orang-orang yang mendapat petunjuk ke jalan yang benar.
Bu sıfatlarla nitelenen kimselere, yüce melekler topluluğunun arasında Allah'tan bir övgü ve üzerlerine inen bir rahmet vardır. İşte onlar hak yola giden doğru yolu bulmuş kimselerdir.
Ang mga nailalarawang iyon sa katangiang ito ay may ukol sa kanila na pagbubunyi mula kay Allāh sa kanila sa Kapulungang Kataas-taasan ng mga anghel, at awa na bababa sa kanila. Ang mga iyon ay ang mga napapatnubayan tungo sa daan ng katotohanan.
Coloro che possiedono tali virtù avranno la lode di Allāh e degli angeli nell'Assemblea Suprema, e la misericordia scende su di loro, e loro sono ben guidati sul sentiero della retta via.
Those who possess these virtues are praised by Allah in the highest gathering of angels, and mercy descends on them. They are the ones guided to the path of truth.
Aquellos que posean estas características serán elogiados por Al‑lah ante los Ángeles de los Más Altos Cielos, y la misericordia descenderá sobre ellos. Son aquellos que caminan por el sendero de la verdad.
Ceux qui possèdent ces caractéristiques, Allah fera leur éloge auprès des Anges des plus Hauts Cieux, et une miséricorde descendra sur eux. Ce sont ceux qui cheminent sur le chemin de la vérité.
158- Şüphe yok ki Safa ile Merve Allah’ın alâmetlerindendir. O halde her kim Beyt’te hac veya
umre yaparsa onları tavaf etmesinde hiçbir sakınca yoktur. Kim de gönülden bir hayır işlerse
(bilsin ki) Allah, Şâkir ve Alîmdir.
158. Yüce Allah bilinen, belli iki yer olan “Safa ile Merve”nin, “Allah’ın alâmetlerinden” olduğunu haber vermektedir. Yani bunlar,
kulların kendileri aracılığıyla Allah’a ibadet ettikleri ilahi dinin apaçık görülen
alâmetlerindendir. Bunlar Allah’ın dininin alâmetlerinden olduğuna göre Allah da kendi alâmetlerini tazim etmeyi emrederek:“Kim Allah’ın şeâirini (dininin alâmetlerini) tâzim ederse şüphesiz ki bu, kalplerin takvâsındandır.”(el-Hac, 22/32) buyurduğundan dolayı, bu iki nas bir arada Sâfa ile
Merve’nin Allah’ın dininin alâmetlerinden olduğunu ve Allah’ın dininin alâmetlerini tazim
etmenin de kalplerin takvâsından ileri geldiğini ortaya koymaktadır. Takvâ ise her mükellef
kişinin yerine getirmesi gereken bir yükümlülüktür. Bu da Sâfa ile Merve arasında sây etmenin
hac ve umre için gerekli bir farz olduğunu göstermektedir. Nitekim cumhurun görüşü bu yönde
olduğu gibi nebevi hadisler ve Peygamberin uygulaması da buna delildir. Çünkü Peygamber sallallahu aleyhi ve sellem:“Hac ibadetlerinizi benden öğrenin.” diye buyurmuştur.
“O halde her kim Beyt’te hac veya umre yaparsa onları tavaf etmesinde hiçbir sakınca yoktur.”
Bu buyruk cahiliye döneminde bu iki tepenin yakınında tapınılan iki putun bulunması dolayısıyla
aralarında tavaf etmekten çekinen ve bundan dolayı birtakım vehimlere kapılan müslümanların bu
vehimlerini bertaraf etmektedir. Yüce Allah böyle bir vehmi ortadan kaldırmak için bu iki yer
arasında tavaf etmenin günah olmadığını belirtmektedir. Yoksa aralarında tavaf etmenin gerekli
olmadığını açıklamak için böyle buyurmuş değildir.
Diğer taraftan hac ile umre esnasında bu iki yeri tavaf etmede sakınca olmadığının belirtilmesi,
buralarda ancak hac ve umre ile birlikte sa’y yapılabileceğini ve tek başına sa’y ile nafile
ibadette bulunulamayacağını göstermektedir. Böylelikle sa’y, Beyt’in etrafındaki tavaftan farklı
olmaktadır. Çünkü Beytin etrafında tavaf, hem umre ve hac ile meşrudur, hem de o başlı başına
bir ibadettir. Sây etmek, Arafat’ta vakfe yapmak, Müzdelife’de vakfe yapmak ve cemrelere taş
atmak ise hac ibadetine tâbî ibadetlerdir. Bunlar hacca tâbî olmaksızın yapılacak olurlarsa
bid’at olurlar. Çünkü bid’at iki türlüdür. Birisi Allah’ın hiçbir şekilde teşri buyurmadığı bir
ibadeti Allah için ibadet kastı ile yapmaktır. Diğer türü ise Allah’ın özel bir şekilde meşru
kıldığı bir ibadeti bu özel şekil ve nitelikten farklı olarak yapmaktır ki işte bu da buna
dahildir.
“Kim de gönülden bir hayır işlese” Hac, umre, tavaf, namaz, oruç ve buna
benzer herhangi bir hayırlı ameli ihlâs ile işleyip Yüce Allah’a itaatte bulunursa elbette ki
bu, onun için daha da hayırlıdır. Bu buyruk kul Allah’a ne kadar çok itaat ederse onun hayrının,
kemalinin, Allah nezdindeki derecesinin -imanı da artmış olacağından- artacağını göstermektedir.
Yapılacak nafile ibadetin “hayır” olarak kayıtlanması da şunu göstermektedir: Allah’ın da Rasûlü’nün de meşru kılmadığı bid’atler ile nafile ibadette bulunmaya kalkışan bir kimse yorulmaktan başka hiçbir şey elde edemez ve böyle bir şey o kimse için hayır olmaz. Hatta eğer bu yaptığı işin meşru olmadığını bile bile bunu kasten yapıyor ise o iş onun için şer bile olur.
“Gerçekten Allah Şakir ve Alîmdir.” Şakir ve Şekûr Yüce Allah’ın isimlerindendir. Yani O, kullarının az ve basit
amellerini dahi kabul eder ve bu amelleri karşılığında onlara büyük mükâfatlar verir. Kul
emirlerini yerine getirip itaat edecek olursa ona yardımcı olur. Onu över ve kalbine nur, iman
ve genişlik verir, bedenine güç ve gayret ihsan eder, bütün hallerine bereket ve genişlik,
amellerine de artış ve muvaffakiyet ihsan eder. Bundan sonra ise Rabbinin nezdinde âhiretteki
mükâfatını tam ve eksiksiz alır. Hiçbir şekilde eksik mükâfat görmez. Allah’ın kullarına Şekur oluşunun bir tecellisi de şudur:
Bir kimse Allah rızası için bir şeyi terk edecek olursa Allah onun yerine ona ondan daha
hayırlısını verir. Bir kimse Yüce Allah’a bir karış yaklaşırsa Allah ona bir arşın yaklaşır;
Allah’a bir arşın yaklaşana O, bir kulaç yaklaşır. Kendisine doğru yürüyerek gidene Allah
koşarak gider. Allah ile ticarete girişen hiç şüphesiz o ticaretten kat kat kâr sağlar.
Allah bu şekilde amellerin ecrini veren (şakir ve şekûr olmakla birlikte) niyeti, imanı ve takvâsı dolayısıyla
eksiksiz mükâfata kimin hak kazandığını ve kimin de böyle olmadığını çok iyi bilen Alîmdir. O,
kullarının amellerini çok iyi bilir ve bunları boşa çıkarmaz. Aksine kullar, alîm ve hakîm olan
Allah’tan muttali olduğu niyetlerine göre en güzel ve mükemmel şekli ile amellerinin karşılığını
alacaklardır.
The subject of the Ka'bah کعبہ ، as we would do well to recollect, started all the way back from Verse 124 : 'And when his Lord put Ibrahim to a test', later opening with the statement that the Ka'bah کعبہ was made a place for repeated convergence, a sanctuary, and a centre of divine worship as ordained (Verse 125). Then came the famous prayer of Sayyidna Ibrahim (علیہ السلام) in which he requested Allah Almighty that he and his people be initiated into the correct method of performing the manasik مناسک ، the required rites, or acts of worship (126 - 129); which is inclusive of the Hajj and ` Umrah. We can now see that the centrality of the House of Allah بیت اللہ as the place of worship has been expressed manifestly when it was declared to be the Qiblah قبلہ ، the direction and orientation of all Salah نمازیں ، no matter where it is performed; while at the same time, the importance of the House of Allah was established when it was made the objective in the performance of the Hajj and ` Umrah.
The present verse opens with the solemn declaration that the two hills, Safa صفاء and Marwah مروہ adjoining the Ka'bah کعبہ in Makkah, are tangible signs from Allah. Pilgrims walk briskly between them after they have made the tawaf طواف of the Holy Ka'bah کعبہ . This act of walking briskly or "making rounds" between them, as the Qur'an elects to call it, is known as Sayee سعی a practice which was there even in the Jahiliyyah جاھلیہ and which made Muslims doubt its propriety. It is exactly this doubt Allah Almighty aims to remove here.
So, there it was in the earlier treatment of the subject that Allah Almighty eliminated the objection raised by disbelievers against the instituting of the Ka'bah کعبہ as the Qiblah قبلہ of Muslim Salah نماز and here, through a correlated assertion, the doubt of Muslims themselves as to the propriety of Say in the Hajj and ` Umrah, of which the Ka'bah کعبہ is the desired hub, has been removed.
That the text is closely bound together by this reason is not difficult to see.
Some terms and their meanings
1. The term, Sha a'ir in شعایر اللہ is the plural form of Sha` irah شعیرہ which means a sign, mark or token. So, the شعأیر اللہ "Sha` a'ir of Allah" signify what He has determined to be the marks of Islamic faith.
2. Lexically, Hajj means to aim, to intend; while, in the terminology of the Qur'an and Hadith, the act of deciding to go solely on a pilgrimage of the House of Allah بیت اللہ and performing required rites while there, is called the Hajj.
3. Lexically, ` Umrah means ziyarah زیارہ or pilgrimage; while, in the terminology of the Shari'ah, the visit to al-Masjid al-Haram and the doing of tawaf طواف and Sayee سعی there is called ` Umrah.
Sayee سعی between Safa and Marwah is Obligatory
Details of the method that governs the performance of the Hajj, ` Umrah and Sayee سعی are easily available in books of Fiqh فقہ . It may be noted that Sayee سعی is a mustahabb (desirable or commendable) practice of the Holy Prophet ﷺ according to Imam Ahmad (رح) ; a fard فرض (absolute obligation) according to Imams Malik and Shafi` i رحمۃ اللہ علیہما ; and a wajib واجب (necessity) according to Imam Abu Hanifah (رح) ، which means, one who abandons it would have to slaughter a goat in compensation.
It is advisable to guard against a possible doubt that may arise while reading the words used in the verse under study. One may think that the Qur'an simply says that making Sayee سعی between Safa صفاء and Marwah مروہ is 'no sin'; at the most, it proves that it is one of the many 'allowed' acts. This approach can be corrected by looking at the leading expression لاجُناحَ :'no sin' which has been used here in relation to a question. The question related to all those idols sitting on top of the Safa صفاء and Marwah مروہ hills and it was to show their devotion to them that the people of the Jahiliyyah جاھلیہ used to do say between Safa صفاء and Marwah مروہ ، and in which case, this practice should be haram حرام (forbidden). It is in answer to this doubt that it was declared, "there is no sin" in it. This being the real and authentic Abrahamic Tradition, there is no reason why it should be considered tainted with 'sin'? The 'malpractice' of a pagan band of people in this intervening period does not end up making a 'sin' of what is 'good' in the sight of Allah. The use of the expression 'no sin', therefore, does not go against its being wajib واجب or necessary.
Les monts proches de la Mecque connus sous les noms d’Aş-Şafâ et Al-Marwah sont au centre de rites légiférés par la religion. Il n’y a pas de mal à effectuer des va-et-vient (`as-sa’yu) entre ces deux monts, pour quiconque se rend à la Mecque afin d’accomplir les rites du Grand Pèlerinage (`al-ħajju) ou du Petit Pèlerinage (`al-’umrah (‘umratu)). Nier que ce rite soit un péché rassure les musulmans qui s’abstenaient de l’accomplir pensant qu’il s’agissait d’un rite païen hérité de la jâhiliyyah( ). Allah affirme ainsi que ce rite fait partie des rites du Grand Pèlerinage et quiconque accomplit volontairement des actes d’adoration pour Allah, Allah lui en sera reconnaissant, acceptera ces actes d’adoration et l’en récompensera. Il Connait ceux qui font le bien et méritent d’être récompensés.
"Sesungguhnya Shafa dan Marwa adalah sebagian dari syiar Allah. Maka barangsiapa yang beribadah
haji ke Baitullah atau berumrah, maka tidak ada dosa baginya mengerjakan sa'i antara keduanya.
Dan barangsiapa yang mengerjakan suatu kebajikan dengan kerelaan hati, maka sesungguhnya Allah
Maha Mensyukuri kebaikan lagi Maha Mengetahui." (Al-Baqarah: 158).
(158) Allah تعالى mengabarkan, ﴾ إِنَّ ٱلصَّفَا وَٱلۡمَرۡوَةَ ﴿ "Sesungguhnya Shafa dan Marwa," keduanya adalah tempat yang telah diketahui, ﴾
مِن شَعَآئِرِ ٱللَّهِۖ ﴿ "adalah sebagian dari syiar Allah," yakni tanda-tanda agamaNya yang jelas yang dipakai oleh hamba-hambaNya untuk beribadah kepada Allah dengannya, dan apabila kedua tempat itu adalah di antara syiar-syiar Allah, maka Allah telah memerintah-kan untuk mengagungkan syiar-syiarNya seraya berfirman,
﴾ وَمَن يُعَظِّمۡ شَعَٰٓئِرَ ٱللَّهِ فَإِنَّهَا مِن تَقۡوَى ٱلۡقُلُوبِ 32 ﴿
"Dan barangsiapa mengagungkan syiar-syiar Allah, maka sesung-guhnya itu timbul dari ketakwaan hati." (Al-Hajj: 32).
Kedua nash di atas menunjukkan bahwa kedua tempat ter-sebut adalah di antara syiar-syiar Allah, dan mengagungkan syiar-syiar Allah itu timbul dari ketakwaan hati, sedangkan ketakwaan itu wajib atas orang-orang yang telah terbebani kewajiban (mukallaf). Dengan demikian, hal itu menunjukkan bahwa melakukan Sa'i di antara dua tempat itu adalah sebuah kewajiban yang pasti dalam ibadah Haji dan Umrah, sebagaimana yang disepakati oleh mayo-ritas ulama, yang ditunjukkan oleh hadits-hadits dan perbuatan Nabi ﷺ. Beliau ﷺ bersabda,
خُذُوْا عَنِّيْ مَنَاسِكَكُمْ.
"Ambillah (contoh) dariku dalam manasik Haji (dan Umrah) kalian."[3]
﴾ فَمَنۡ حَجَّ ٱلۡبَيۡتَ أَوِ ٱعۡتَمَرَ فَلَا جُنَاحَ عَلَيۡهِ أَن يَطَّوَّفَ بِهِمَاۚ ﴿ "Maka barangsiapa yang beribadah haji ke Baitullah atau berumrah, maka tidak ada dosa bagi-nya mengerjakan Sa'i antara keduanya." Ayat ini adalah jawaban bagi orang yang ragu dan merasa bersalah di antara kaum Muslimin yang melakukan Sa'i antara keduanya, karena pada masa jahiliyah dulu, kedua tempat tersebut menjadi tempat disembahnya patung-patung, lalu Allah meniadakan dosa untuk menolak keraguan ter-sebut, bukan karena ia merupakan suatu yang tidak wajib. Pemba-tasan peniadaan dosa bagi orang yang sa'i di antara kedua tempat itu saat ibadah Haji dan Umrah menunjukkan bahwa tidaklah seseorang melakukan Sa'i secara tersendiri kecuali disertai dengan Haji atau Umrah, berbeda dengan thawaf di Baitullah, karena ia disyariatkan bersama umrah dan haji karena ia merupakan ibadah yang tersendiri.
Adapun Sa'i, Wuquf di Arafah dan Muzdalifah, serta melem-par Jumrah adalah bagian kegiatan yang mengikuti nusuk (tata cara haji), sekiranya Anda melakukannya tanpa mengikuti nusuk, maka perbuatan itu adalah sebuah bid'ah, karena bid'ah itu ada dua macam: Pertama adalah yang dilakukan untuk beribadah kepada Allah yang tidak disyariatkan sama sekali, dan kedua adalah yang dilakukan untuk beribadah kepada Allah yang disyariatkan oleh-Nya dalam bentuk tertentu tapi dikerjakan dengan bentuk yang lain; dan perbuatan ini termasuk dalam kategori kedua.
FirmanNya, ﴾ وَمَن تَطَوَّعَ ﴿ "Dan barangsiapa dengan kerelaan hati," maksudnya, melakukan suatu ketaatan dengan ikhlas karena Allah semata, ﴾
خَيۡرٗا ﴿ "yang baik," seperti Haji, Umrah, Thawaf, Shalat, Puasa dan sebagainya, maka hal itu adalah baik baginya. Hal ini menunjukkan bahwa setiap kali ketaatan seorang hamba bertambah kepada Allah, maka bertambah pula kebaikannya, kesempurnaan-nya, dan derajatnya di sisi Allah تعالى, karena bertambahnya keimanan dalam dirinya dan juga menunjukkan akan batas kerelaan hatinya dengan yang baik, dan bahwa barangsiapa yang melakukan suatu bid'ah dengan kerelaan hati, yang tidak disyariatkan oleh Allah تعالى dan tidak pula oleh RasulNya ﷺ, niscaya dia tidak akan memper-oleh apa-apa kecuali lelah semata, dan bukan suatu yang baik untuknya, bahkan kemungkinan bisa menjadi suatu yang buruk baginya jikalau dia melakukannya secara sengaja dan mengetahui tentang tidak disyariatkannya amalan tersebut.
﴾ فَإِنَّ ٱللَّهَ شَاكِرٌ عَلِيمٌ ﴿ "Maka sesungguhnya Allah Maha Mensyukuri lagi Maha Mengetahui." Asy-Syakir
dan asy-Syakur (yang Maha Men-syukuri) adalah di antara nama-nama Allah
تعالى yang baik, di mana Dia تعالى menerima perbuatan yang sedikit sekali pun dari hamba-Nya,
lalu Dia membalasnya dengan pahala yang besar, yakni bila seorang hamba menunaikan
perintah-perintahNya dan menunai-kan ketaatan kepadaNya, niscaya Dia akan menolongnya,
memu-jinya, dan membalasnya dengan memberikan cahaya (hidayah),
keimanan, dan kelapangan dalam hatinya, kekuatan dan semangat dalam dirinya, tambahan keberkahan
dan peningkatan dalam segala kondisinya, bertambahnya taufik dalam perbuatannya, kemudian
setelah itu Dia mendahulukan balasan yang ditangguhkan di sisi Rabbnya secara sempurna dan
lengkap, yang tidak dikurangi oleh perkara-perkara tersebut.
Dan di antara syukur Allah kepada hambaNya adalah bahwa barangsiapa yang meninggalkan sesuatu
karena Allah, niscaya Allah akan menggantinya dengan sesuatu yang lebih baik darinya,
barangsiapa yang mendekatkan diri kepadaNya sejengkal, Dia akan mendekat kepadanya satu hasta,
barangsiapa yang mende-katkan diri kepadaNya satu hasta, Dia akan mendekat kepadanya satu depa,
barangsiapa yang menuju kepadaNya dengan berjalan, Dia akan menuju kepadanya dengan berlari
kecil, dan barangsiapa yang bermuamalah denganNya, niscaya dia akan beruntung ber-lipat-lipat
ganda. Dan di samping bahwa Allah adalah Maha Ber-syukur, Dia pun Maha Mengetahui siapa yang
berhak memperoleh balasan sempurna sesuai dengan niat, keimanan, dan ketakwaan-nya dari orang
yang tidak seperti itu, Maha Mengetahui perbuatan hamba-hambaNya, tidak menyia-nyiakannya bahkan
mereka akan mendapat balasan paling sempurna sesuai niat mereka yang diketa-hui oleh Allah Yang
Maha Mengetahui lagi Mahabijaksana.
Hiç şüphesiz Kâbe’nin yakınında yer alan, Safa ve Merve tepeleri olarak bilinen bu iki yüksek tepe, şeriatın görünen alametlerindendir. Her kim hac ibadeti veya umre yapmak için Kâbe’ye gitmek isterse, bu iki tepe arasında sa'y yapmasında bir günah yoktur. Bir günah yoktur ifadesi ile, burada sa'y yapmayı cahiliye dönemi amellerinden biri olarak kabul edip, ikisi arasında sa'y yapmaktan çekinen Müslüman kimseler emin kılınmaktadır. Zira Allah Teâlâ bunun hac ibadeti amellerinden biri olduğunu beyan etmiştir. Her kim halis bir niyetle müstehap olan ibadetleri nafile olarak yaparsa, şüphesiz Allah hayırda bulunan ve sevaba müstahak olanları çok iyi bilir ve onun şükrünün karşılığını verir. Bu ameli ondan kabul eder ve buna karşılık onu ödüllendirir.
Prophet Abraham was a native of Iraq. Acting at God’s behest, he took his wife Hajar and his infant son Ishmael, and left them in the place now known as Makkah. There was no habitation there at that time and there was no water. Thirst forced Hajar to go far afield in search of water. Distressed, she ran back and forth between the hills of Safa and Marwah. After seven unsuccessful attempts, she returned to her dwelling. There she found a spring, now known as the spring of Zamzam, flowing from the ground. This was a symbolic event, showing us how Almighty God looks after His servants. If one persists in the service of God, finally reaching a stage where there is nothing but burning sand beneath one’s feet, then God in His mercy will cause a refreshing spring to gush forth from the dryness of the desert sands. When Muslims perform the pilgrimage to Makkah, they repeat Hajar’s historic quest between these hills, thus commemorating the profound relevance of the event to everyone who struggles in the path of God. God’s signs were displayed so clearly in the Prophet Muhammad’s life and teachings, that it was not difficult to see that he had been sent by God. Yet the Jewish intelligentsia denied him. They were prevented from believing in him by the fear that if they accepted an Arab prophet, their religious hegemony would come to an end. People would stop looking up to the Jews as their leaders. Old established religious traditions, and the interests, which had come to be associated with them, (the Jews being the main beneficiaries) would be destroyed. They deemed it wise to conceal the truth, for they thought that they would lose their worldly status were they to accept it; but it would have been much wiser for them to have proclaimed it. They forgot that God’s servants are required to put truth before their worldly interests. One who becomes destitute for the sake of the Lord gains succour from the inexhaustible treasures of divine grace. The doors of God’s mercy are always open to His servants. He will always forgive one who comes to his senses and mends his erring ways, proclaiming the truth as God wishes it to be proclaimed. Only those who persevere in their disbelief till the day they die will be deprived of His mercy.
The Meaning of "it is not a sin" in the Ayah
Imam Ahmad reported that `Urwah said that he asked `A'ishah about what Allah stated:
إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا
(Verily, As-Safa and Al-Marwah (two mountains in Makkah) are of the symbols of Allah. So it is not a sin on him who performs Hajj or `Umrah (pilgrimage) of the House (the Ka`bah at Makkah) to perform the going (Tawaf) between them (As-Safa and Al-Marwah).) "By Allah! It is not a sin if someone did not perform Tawaf around them." `A'ishah said, "Worst is that which you said, O my nephew! If this is the meaning of it, it should have read, `It is not a sin if one did not perform Tawaf around them.' Rather, the Ayah was revealed regarding the Ansar, who before Islam, used to assume Ihlal (or Ihram for Hajj) in the area of Mushallal for their idol Manat that they used to worship. Those who assumed Ihlal for Manat, used to hesitate to perform Tawaf (going) between Mounts As-Safa and Al-Marwah. So they (during the Islamic era) asked Allah's Messenger ﷺ about it, saying, `O Messenger of Allah ﷺ! During the time of Jahiliyyah, we used to hesitate to perform Tawaf between As-Safa and Al-Marwah.' Allah then revealed:
إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا
(Verily, As-Safa and Al-Marwah are of the symbols of Allah. So it is not a sin on him who performs Hajj or `Umrah of the House to perform the going (Tawaf) between them.)" `A'ishah then said, " Allah's Messenger ﷺ has made it the Sunnah to perform Tawaf between them (As-Safa and Al-Marwah), and thus, no one should abandon performing Tawaf between them." This Hadith is reported in the Sahihayn.
In another narration, Imam Az-Zuhri reported that `Urwah said: Later on I (`Urwah) told Abu Bakr bin `Abdur-Rahman bin Al-Harith bin Hisham (of `A'ishah's statement) and he said, "I have not heard of such information. However, I heard learned men saying that all the people, except those whom `A'ishah mentioned, said, `Our Tawaf between these two hills is a practice of Jahiliyyah. ' Some others among the Ansar said, `We were commanded to perform Tawaf of the Ka`bah, but not between As-Safa and Al-Marwah.' So Allah revealed:
إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللَّهِ
(Verily, As-Safa and Al-Marwah are of the symbols of Allah.)" Abu Bakr bin `Abdur-Rahman then said, "It seems that this verse was revealed concerning the two groups." Al-Bukhari collected a similar narration by Anas.
Ash-Sha`bi said, "Isaf (an idol) was on As-Safa while Na'ilah (an idol) was on Al-Marwah, and they used to touch (or kiss) them. After Islam came, they were hesitant about performing Tawaf between them. Thereafter, the Ayah (2:158 above) was revealed."
The Wisdom behind legislating Sa`i between As-Safa and Al-Marwah
Muslim recorded a long Hadith in his Sahih from Jabir, in which Allah's Messenger ﷺ finished the Tawaf around the House, and then went back to the Rukn (pillar, i.e., the Black Stone) and kissed it. He then went out from the door near As-Safa while reciting:
إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللَّهِ
(Verily, As-Safa and Al-Marwah are of the symbols of Allah.) The Prophet then said, (I start with what Allah has commanded me to start with meaning start the Sa`i (i.e., fast walking) from the As-Safa). In another narration of An-Nasa'i, the Prophet said, (Start with what Allah has started with (i.e., As-Safa).)
Imam Ahmad reported that Habibah bint Abu Tajrah said, "I saw Allah's Messenger ﷺ performing Tawaf between As-Safa and Al-Marwah, while the people were in front of him and he was behind them walking in Sa`i. I saw his garment twisted around his knees because of the fast walking in Sa`i (he was performing) and he was reciting:
«اسْعَوْا فَإِنَّ اللهَ كَتَبَ عَلَيْكُمُ السَّعْي».
(Perform Sa`i, for Allah has prescribed Sa`i on you.)"'
This Hadith was used as a proof for the fact that Sa`i is a Rukn of Hajj. It was also said that Sa`i is Wajib, and not a Rukn of Hajj and that if one does not perform it by mistake or by intention, he could expiate the shortcoming with Damm. Allah has stated that Tawaf between As-Safa and Al-Marwah is among the symbols of Allah, meaning, among the acts that Allah legislated during the Hajj for Prophet Ibrahim.
Earlier we mentioned the Hadith by Ibn `Abbas that the origin of Tawaf comes from the Tawaf of Hajar (Prophet Ibrahim's wife), between As-Safa and Al-Marwah seeking water for her son (Isma`il) Ibrahim had left them in Makkah, where there was no habitation for her. When Hajar feared that her son would die, she stood up and begged Allah for His help and kept going back and forth in that blessed area between As-Safa and Al-Marwah. She was humble, fearful, frightened and meek before Allah. Allah answered her prayers, relieved her of her loneliness, ended her dilemma and made the well of Zamzam bring forth its water for her, which is:
«طَعَامُ طُعْمٍ،وَشِفَاءُ سُقْم»
(A tasty (or nutritional) food and a remedy for the illness.)
Therefore, whoever performs Sa`i between As-Safa and Al-Marwah should remember his meekness, humbleness and need for Allah to guide his heart, lead his affairs to success and forgive his sins. He should also want Allah to eliminate his shortcomings and errors and to guide him to the straight path. He should ask Allah to keep him firm on this path until he meets death, and to change his situation from that of sin and errors to that of perfection and being forgiven, --- the same providence which was provided to Hajar.
Allah then states:
وَمَن تَطَوَّعَ خَيْرًا
(And whoever does good voluntarily.)
It was said that the Ayah describes performing Tawaf more than seven times, it was also said that it refers to voluntary `Umrah or Hajj. It was also said that it means volunteering to do good works in general, as Ar-Razi has stated. The third opinion was attributed to Al-Hasan Al-Basri. Allah knows best.
Allah states:
فَإِنَّ اللَّهَ شَاكِرٌ عَلِيمٌ
(...then verily, Allah is All-Recognizer, All-Knower.) meaning, Allah's reward is immense for the little deed, and He knows about the sufficiency of the reward. Hence, He will not award insufficient rewards to anyone. Indeed:
إِنَّ اللَّهَ لاَ يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِن تَكُ حَسَنَةً يُضَـعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْراً عَظِيماً
(Surely, Allah wrongs not even of the weight of an atom, but if there is any good (done), He doubles it, and gives from Him a great reward.) (4:40)
Sesungguhnya dua bukit yang dikenal dengan nama Ṣafā dan Marwah di dekat Ka'bah itu termasuk tanda-tanda syariat Islam yang nyata, maka barang siapa yang pergi ke Baitullah untuk menunaikan ibadah haji atau umrah tidak ada dosa baginya untuk melaksanakan sai di antara kedua bukit tersebut. Pernyataan “tidak ada dosa” di sini dimaksudkan untuk menenteramkan hati sebagian orang Islam yang segan melaksanakan sai di sana karena menganggap itu adalah bagian dari ritual jahiliah. Allah menjelaskan bahwa sai di antara Ṣafā dan Marwah adalah bagian dari manasik haji. Barang siapa melaksanakan ibadah-ibadah sunah secara sukarela dan ikhlas karena Allah, maka Allah akan berterima kasih kepadanya. Dia akan menerima ibadahnya dan akan memberinya balasan yang setimpal, karena Dia Maha Mengetahui siapa yang berbuat baik dan berhak mendapatkan pahala.
Quả thật, hai ngọn đồi Al-Safa và Al-Marwah là hai biểu hiệu bề nổi của Islam. Bởi thế, ai đến Makkah để hành hương Hajj hoặc 'Umrah thì y sẽ không mắc tội khi đi qua lại (được gọi là Sa'i) giữa hai ngọn đồi này. Việc phủ nhận tội ở đây nhằm khẳng định với tín đồ Muslim rằng việc đi qua lại giữa hai ngọn đồi Al-Safa và Al-Marwah là một trong các nghi thức hành hương chứ không phải là hành động mang tôi như những người Jahiliyah (tiền Islam) đã quan niệm. Ai thực hiện nó mang tính làm thêm với định tâm vì Allah, chắc chắn sẽ được Allah ghi ơn, chấp nhận việc làm đó và ban thưởng cho y, bởi Ngài là Đấng biết rõ ai là người làm tốt đáng được thưởng.
Zaista su dva brda poznata kao Safa i Merva, u blizini Kabe, dva obredna vidljiva mjesta, i ko se uputi ka Kabi radi hodočašća, hadža ili umre, takav nema grijeha da obavi sa'j između Safe i Merve. Ovdje se negira grijeh takvima da bi se smirilo srce onih muslimana koji su osjećali neugodnost da obave sa'j između njih jer su mislili da je to ostatak paganskih obreda. Dakle, Uzvišeni Allah objasnio je da to spada u propisane obrede hadža. A ko bude obavio dobrovoljna dobra djela, iskreno želeći da se Allahu približi, Allah će mu biti zahvalan tako što će mu prihvatiti to djelo i nagraditi ga za njega. On zna dobročinitelje koji zaslužuju nagradu.
In verità le due montagne conosciute come Safā e Marwah, vicino alla Ka'bah, fanno parte dei Luoghi Sacri della Shari'ah; chi desidera svolgere il pellegrinaggio Ħajj o 'Umrah, non vi è peccato nel compiere il percorso tra di esse. E il fatto di evidenziare che non è peccato, è per tranquillizzare coloro, tra i musulmani, che si sentono in imbarazzo nel compiere il percorso tra di esse, per la convinzione che vi era nei tempi dell'Ignoranza, e l'Onnipotente ha chiarito che ciò fa parte del Pellegrinaggio. E colui che compie le azioni volontarie della dottrina con sincerità, in verità Allāh gli è riconoscente, e lo accetta, e lo ricompensa, e Lui è il Sapiente rispetto al bene che egli compie, e rispetto a chi è meritevole di ricompensa.
Los montes cercanos a La Meca conocidos como As-Safa y Al-Marwah son centrales en los ritos establecidos por la religión. No obra mal quien realiza el camino (as-sa’i) entre estos dos montes de La Meca a fin de cumplir con los ritos de la peregrinación mayor (al-Hayy) o la peregrinación menor (al-’umrah). El hecho de negar que este rito sea un pecado, da seguridad a los musulmanes que se abstenían de realizarlo pensando que se trataba de un rito pagano heredado de la yahiliah (la época de la idolatría pre-islámica). De esta manera, Al‑lah afirma que este rito forma parte de los ritos de la peregrinación mayor y que Él reconocerá, aceptará y recompensará los actos voluntarios de adoración hechos para Él. Él conoce a aquellos que hacen el bien y merecen ser recompensados.
The two mountains known as Ṣafā and Marwah, near to the Kaaba, are landmarks of the clear sacred law. Whoever goes to the Kaaba to perform the acts of Hajj or Umrah, there is no fault in them walking between the two mountains. By clarifying that there was no fault in this action, Allah was comforting those Muslims who avoided walking between the mountains because they feared it was an unacceptable action from the time of ignorance before Islam; but Allah made it clear that the walking between the mountains was an acceptable act of Hajj. Whoever sincerely does what is recommended of voluntary sacred acts, Allah acknowledges them and rewards them. He is aware of who does good and is worthy of being rewarded.
Tunay na ang dalawang burol na kilala bilang Safá at Marwah malapit sa Ka`bah ay kabilang sa mga hayag na tanda ng Batas ng Islām. Kaya ang sinumang nagsadya sa Bahay [ni Allāh] para sa pagsasagawa ng gawaing-pagsamba ng ḥajj o gawaing-pagsamba ng `umrah ay walang kasalanan sa kanya na magparoon at magparito sa pagitan ng dalawang iyon. Sa pagkakaila ng kasalanan dito ay may kapanatagan para sa sinumang naasiwa kabilang sa mga Muslim sa pagparoon at pagparito sa pagitan ng mga iyon dala ng paniniwalang iyon ay bahagi ng nauukol sa Panahon ng Kamangmangan. Nilinaw nga ni Allāh na iyon ay bahagi ng mga gawaing-pagsamba ng ḥajj. Ang sinumang gumawa ng mga itinuturing na kaibig-ibig gaya ng mga pagtalima bilang nagkukusang-loob sa mga ito habang nagpapakawagas, tunay na si Allāh ay nagpapasalamat sa kanya, tatanggap ng mga iyon mula sa kanya, at gaganti sa kanya sa mga iyon. Si Allāh ay ang maaalam sa sinumang gumagawa ng kabutihan at nagiging karapat-dapat sa gantimpala.
Those Jews and Christians who hide the clear proofs which Allah revealed showing the truth of the Prophet and what he brought, after Allah had made it clear to the people in their scriptures, Allah removes them from His mercy; and all the angels, the prophets and people call for them to be removed from His mercy.
Sesungguhnya orang-orang Yahudi, Nasrani dan lainnya yang menyembunyikan keterangan (wahyu) yang Kami turunkan, yang menunjukkan kebenaran Nabi dan agama yang dibawanya, setelah Kami tunjukkan dengan jelas kepada manusia di dalam kitab-kitab suci mereka, mereka itu akan diusir oleh Allah dari rahmat-Nya. Mereka juga akan dikutuk oleh para malaikat, para nabi dan seluruh umat manusia agar mereka dijauhkan dari rahmat Allah.
In verità, quanto a coloro che nascondono, sia Ebrei che Nazareni, ciò che abbiamo rivelato come prova evidente della veridicità del Profeta e di ciò che egli ha portato, dopo che lo mostrammo alla gente nelle loro Scritture, Allāh li ha allontanati dalla Sua misericordia, e così gli angeli, i profeti e tutta la gente Lo invocano affinché vengano allontanati dalla Sua misericordia.
Tunay na ang mga nagkukubli ng anumang pinababa na mga malinaw na patunay na nagpapatunay sa katapatan ng Propeta at anumang inihatid niya, kabilang sa mga Hudyo at mga Kristiyano, nang matapos na inihayag siya sa mga kasulatan nila, ang mga iyon ay itataboy ni Allāh mula sa awa Niya at dadalangin laban sa kanila ang mga anghel, ang mga propeta, at ang mga tao na mga magkakasama na itaboy sila mula sa awa Niya.
A aquellos entre los judíos y los cristianos que, a pesar de lo que se encuentra en sus libros, oculten los signos claros que les hemos revelado probando la veracidad del Profeta, así como la autenticidad de lo que trae, Al‑lah los privará de Su misericordia. Los ángeles, los profetas y todas las personas rogarán en su contra a fin de que sean privados de Su misericordia.
Ceux, parmi les juifs et les chrétiens, qui, malgré ce qui se trouve dans leurs livres, dissimulent les signes clairs que Nous avons révélés prouvant la véracité du Prophète ainsi que l’authenticité de ce qu’il apporta, Allah les privera de Sa miséricorde. Les anges, les prophètes et tous les gens invoqueront aussi en leur défaveur afin qu’ils soient privés de Sa miséricorde.
As part of the debated issue of Qiblah قبلہ several verses earlier, the text has pointed out how the people of the Book went about concealing the truth concerning the prophethood of the Holy Prophet for whom the Ka'bah کعبہ was appointed as the Qiblah قبلہ . It was Verse 146, where it was said:
الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمْ ۖ وَإِنَّ فَرِيقًا مِّنْهُمْ لَيَكْتُمُونَ الْحَقَّ وَهُمْ يَعْلَمُونَ ﴿146﴾
"Those whom We have given the Book recognize him (The Holy Prophet) as they recognize their own sons. And, in fact, a group of them does conceal the truth while they know."
Now the text, in order to conclude the subject, warns those who not only conceal the truth but, going further ahead in obstinacy, persist in their effort. The ultimate fate of this senseless persistence being all too obvious, Allah Almighty still extends the promise of His mercy and forgiveness to those who repent and reflect on what they did, retrace their steps and correct their negative attitude towards divine truth and, in order to demonstrate their positive stand, come forward and state the truth clearly and publicly. The natural consequence of such a reformed attitude would be that they will enter the fold of Islam believing in Allah and His prophet, which is the touchstone for any disbeliever's honest change of heart.
The duty of spreading the Islamic Knowledge
Verse 159 above stated that concealing from people clear signs and guidance revealed by Allah Almighty is a terrible crime which earns the curse of Allah Almighty Himself, as well as that of His entire creation. Let us point out to some injunctions that issue forth from this verse:
1. It is forbidden to conceal knowledge which must be disclosed and disseminated widely. The Holy Prophet ﷺ said:
من سٔل عن علم یعلمہ فکتمہ الجمہ اللہ یوم القیامہ بلجام من النار
"Anyone who is asked about something (of religion) which he knows would, in the event that he conceals it, be brought forth by Allah on the Doomsday harnessed with a rein of fire." (Narrated by Abu Hurayrah and ` Amr ibn al-'As and reported by Ibn Majah - Qurtubi)
According to the fuqaha' فقہاء (Muslim jurists), this warning applies to a person who is the only one available in a given situation. If there are other knowledgeable persons present, he has the option of suggesting that the issue may be discussed with an ` alim who knows. (Qurtubi and Jassas)
2. Another very important rule that emerges from here is that one who himself does not possess the sound knowledge of religious injunctions and rulings should not try to explain them.
3. The third rule we find out is that answers to religious questions which are intricate, deeply involved and way beyond the comprehension level of common people should not be offered before them lest they fall a prey to some misunderstanding. This will not be considered as 'concealment of knowledge' since what is not allowed is the concealment of clear guidance given in the Qur'an and Sunnah which it is rather necessary to disclose and disseminate widely. The expression مِنَ الْبَيِّنَاتِ وَالْهُدَى of clear signs and guidance" in this verse releases a strong suggestion to this effect. It was about such questions that the blessed Companion ` Abdullah ibn Masud ؓ had said: 'If you recite ahadith which people do not understand fully, you will be throwing them into a nest of discord.' (Qurtubi)
As reported in Sahih al-Bukhari, Sayyidna ` Ali ؓ has said: 'Disclose to the common people only that much of knowledge as they have the capacity to understand. Do you want them to deny Allah and His Messenger ﷺ ?' For, anything beyond their comprehension would breed doubts in their minds and the possibility is there that they may refuse to accept it.
This leads us to the rule that it is the responsibility of an alim عالِم ، a religious scholar or a guide, to talk to people after he has assessed their ability to receive what is to be communicated. Such questions should not be brought up before a person who is likely to fall in error or misunderstanding. It is for this reason that Muslim jurists, while discussing such questions in writing, conclude with a standard warning tag of ھذا مما یعرف ولا یعرف which means that the question under discussion is sensitive, therefore, a scholar should limit it to his comprehension and refrain from broadcasting it in public. It is reported that the Holy Prophet ﷺ has said:
لا تمنعوا الحکمۃ اھلھا فتظلموھم ولاتضعوھافی غیر اھلھا فتظلموھا
"Do not withhold wisdom from those who deserve it, for if you do so, you will be unjust to them; and do not place it before those who do not deserve it, for if you do so, you will be unjust to it."
In view of these details, Imam al-Qurtubi (رح) has deduced the ruling that an infidel who appears in polemics against Muslims - or a heresiarch (mubtadi' مبتدی) who, being a combination of the heretic and the schismatic, invites people to his misleading ideas - should not be initiated into the Islamic disciplines unless it is absolutely ascertained that such teaching would correct his thinking.
Similarly, the executive authority of a time should not be given rulings which they could misuse to unleash a reign of terror over their citizens. Similarly again, the 'leaves' (rukhsah رُخصہ ) given in religious injunctions and the stratagems (hilah, plural: hiyal) should not be brought forth in public unnecessarily lest people get used to being 'excuse-seekers' while acting upon the injunctions of the faith. (Qurtubi)
The Hadith is equal to the Qur'an by implication
The blessed Companion Abu Hurayrah ؓ ، as reported in the Sahih of Al-Bukhari, has said: 'If this verse of the Qur'an was not there, I would have not related a single hadith before you.' The verse referred to here is the present verse which carries the warning of curse on concealment of knowledge. Some other Companions, may Allah be pleased with them, have been reported to have used similar words while narrating Hadith.
These narrations tell us that in the view of the blessed Companions, the Hadith of the Holy Prophet ﷺ enjoys some privileges mentioned in relation to the Qur'an. It may be noted that the verse in question warns those who may conceal what has been revealed in the Holy Qur'an; it does not mention Hadith as such. But, the blessed Companions ruled that the Hadith of the Holy Prophet ﷺ was covered under this reference to the Qur'an and that is why they thought that concealing the Hadith would also put them under this warning.
The evil consequences of some sins
The exact words of the Holy Qur'an in وَيَلْعَنُهُمُ اللَّاعِنُونَ :'And curse them those who curse', as obvious, have not identified those who do that. Commentators Mujahid and ` Ikrimah have said that this absence of specification suggests that they are cursed by everything and every living being, so much so, that all animals and insects join in since their misdeeds hurt all created life forms. This is supported by a hadith from the blessed Companion, Bard' ibn ` Azib where the Holy Prophet ﷺ has been reported to have said that the word al-la` inun اللَّاعِنُون ('those who curse' ) refers to all animal life that moves on the earth. (Qurtubi quoting Ibn Majah)
159- İndirdiğimiz apaçık âyetleri ve hidâyeti, biz onları insanlara Kitapta apaçık bir şekilde
beyân ettikten sonra onları gizleyenler var ya; işte onlara hem Allah lanet eder, hem de lanet
edenler lanet eder.
160- Ancak tevbe edenler, ıslah edenler ve açıklayanlar müstesnâ. Ben onların tevbelerini kabul
ederim. Ben tevbeleri çokça kabul edenim, çok merhamet edenim.
161- Muhakkak küfre girip de kâfir olarak ölenler var ya, işte Allah’ın, meleklerin ve bütün
insanların laneti onların üzerinedir.
162- Onun içinde sonsuza dek kalacaklardır. Ne azapları hafifletilecek ne de onlara süre
verilecektir.
159. “İndirdiğimiz apaçık âyetleri ve hidâyeti, biz onları insanlara Kitapta apaçık bir şekilde beyân ettikten sonra onları gizleyenler var ya…”
Bu âyet-i kerime her ne kadar kitap ehli ve onların Allah Rasûlü ve nitelikleri ile ilgili
gizleyip sakladıkları hususlarla ilgili olarak inmiş ise de hükmü, Allah’ın indirmiş olduğu
“apaçık ayetleri” yani hakka delâlet eden ve hakkı ortaya koyan apaçık
belgeleri ve “hidayeti” gizleme niteliğine sahip olan herkes hakkında umumidir. “Hidayet”
kendisi ile dosdoğru yola ulaşmanın gerçekleştiği ve kendisi vasıtası ile Cennetliklerin yolunun
Cehennemliklerin yolu ile ayırd edilebildiği ilim demektir.
İşte Yüce Allah ilim ehlinden, insanlara Allah’ın onlara lütfetmiş olduğu kitap ilmini açıklamak
ve gizlememek üzere ahit almıştır. Kim bu ahdi bir kenara iter ve böylelikle iki kötülüğü bir
arada işleyerek hem Allah’ın indirdiğini gizler, hem de Allah’ın kullarını aldatacak olursa
“işte onlara hem Allah lanet eder” yani kendisine yakın olmaktan
uzaklaştırır, rahmetinden kovar “hem de lanet edenler lanet eder.”
Bunlar da bütün yaratılmışlardır. Bütün yaratıklar tarafından onlara lanet edilir. Çünkü onlar
insanları aldatmak, dinlerini bozmak, insanları Allah’ın rahmetinden uzaklaştırmak için
çalışmaktadırlar. Bu yüzden de yaptıkları işin benzeriyle cezalandırılacaklardır. Öte yandan
insanlara hayrı öğretene Allah rahmet melekleri de dua ederler. Hatta suyun içerisindeki
balıklar bile ona dua eder. Çünkü o bütün insanların ve yaratılmışların menfaatine çalışır.
İnsanların dinlerini düzeltmeye, onları Allah’ın rahmetine yakınlaştırmaya gayret eder. Bu
nedenle o da amelinin benzeri ile mükâfat görecektir.
Buna göre Allah’ın indirdiğini gizleyen kimse Allah’ın emrine karşı çıkan ve Allah’a karşı gelen
bir kimsedir. Allah, âyetlerini insanlara açıklamakta ve izah etmekte o ise Allah’ın âyetlerini
saklamaya ve gizlemeye çalışmaktadır. İşte bu gibileri için oldukça ağır bir tehdit söz
konusudur.
160. “Ancak tevbe edenler...” yani hem pişmanlık duyarak, hem vazgeçerek
hem de bir daha aynı şeyi yapmamaya azmederek, işledikleri günahlardan dönenler ve “ıslah edenler” yani bozuk amellerini düzeltenler müstesnadır. Güzel iş
yapılmadıkça çirkin işin terk edilmesi yeterli değildir. Aynı şekilde bu, hakkı gizleyen bir
kimse için de yeterli değildir, onun gizlediğini açıklayıp sakladığını açığa vurması gerekir.
İşte bu şekilde davrananın Allah tevbesini kabul eder; çünkü Allah’ın, tevbesini kabul etmesine
engel olacak bir şey yoktur. Tevbenin gereklerini yerine getiren bir kimsenin Allah tevbesini
kabul eder. Çünkü o; “tevbeleri çokça kabul eden” yani günahlarından
tevbe etmeleri halinde affetmek ve bağışlamak suretiyle, gittikleri yanlış yoldan geri
döndükleri takdirde de engellediği nimetlerini tekrar ihsan etmek suretiyle kullarının kendisine
dönüşünü kabul ile karşılayandır. “çokça merhamet eden” Her şeyi kuşatan
büyük rahmet ile muttasıf olandır. Onları tevbeye ve doğruya dönüşe muvaffak kılması, böylelikle
tevbe edip Allah’a döndüklerinde de lütuf ve keremi ile onların tevbelerini kabul etmesi de
O’nun rahmetindendir. İşte günahından tevbe edenin hükmü budur.
161. “Muhakkak küfre girip de kâfir olarak ölenler var ya” Küfre saparak
ölünceye kadar küfrü üzere devam eden, Rabbine geri dönmeyen ve yol yakınken tevbe etmeyenlere
gelince işte “Allah’ın, meleklerin ve bütün insanların laneti onlar üzerinedir.”
Küfür onların değişmez nitelikleri olduğu gibi lanet de sonu gelmeyecek şekilde değişmez bir
vasıfları olmuştur. Çünkü hüküm varlığı ve yokluğu itibari ile illeti (gerekçesi)
ile birlikte bulunur.
162. “Onun içinde” yani lanette veya azapta ki bu ikisi birbirlerinden
ayrılmaz şeylerdir “sonsuza dek kalacaklardır. Ne azapları hafifletilecek” aksine azapları
devamlı, şiddetli ve süreklidir; “ne de onlara süre verilecektir.” Yani
mühlet de verilmez. Çünkü mühlet verilecek süre -ki bu da dünyadadır- geçip gitmiştir. Geriye
ileri sürecekleri hiçbir mazeretleri kalmamıştır ki mazeret ileri sürmeye kalkışabilsinler.
Jevreji i kršćani koji skrivaju dokaze koje Smo Mi objavili, a koji ukazuju na istinitost Vjerovjesnika i onoga sa čim je došao, nakon što smo te dokaze objavili u njihovim svetim knjigama, bit će udaljeni od Allahove milosti, i protiv njih će doviti meleki, vjerovjesnici i svi ljudi, moleći Allaha da takve udalji od Njegove milosti.
The Eternal Curse for Those Who hide Religious Commandments
These Ayat sternly warn against those who hide the clear signs that the Messengers were sent with which guide to the correct path and beneficial guidance for the hearts, after Allah has made such aspects clear for His servants through the Books that He revealed to His Messengers. Abu Al-`Aliyah said that these Ayat, "were revealed about the People of the Scripture who hid the description of Muhammad ." Allah then states that everything curses such people for this evil act. Certainly, just as everything asks for forgiveness for the scholar, even the fish in the sea and the bird in the air, then those who hide knowledge are cursed by Allah and by the cursers. A Hadith in the Musnad, narrated through several chains of narrators, that strengthens the overall judgment of the Hadith, states that Abu Hurayrah narrated that Allah's Messenger ﷺ said:
«مَنْ سُئِلَ عَنْ عِلْمٍ فَكَتَمَهُ، أُلْجِمَ يَوْمَ الْقِيَامَةِ بِلِجَامٍ مِنْ نَار»
(Whoever was asked about knowledge that one has, but he hid it, then a bridle made of fire will be tied around his mouth on the Day of Resurrection.)
It is also recorded by Al-Bukhari that Abu Hurayrah said, "If it was not for an Ayah in Allah's Book, I would not have narrated a Hadith for anyone:
إِنَّ الَّذِينَ يَكْتُمُونَ مَآ أَنزَلْنَا مِنَ الْبَيِّنَـتِ وَالْهُدَى
(Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down,)"
Mujahid said, "When the earth is struck by drought, the animals say, `This is because of the sinners among the Children of Adam. May Allah curse the sinners among the Children of Adam."'
Abu Al-`Aliyah, Ar-Rabi` bin Anas and Qatadah said that
وَيَلْعَنُهُمُ اللَّـعِنُونَ
(and cursed by the cursers) means that the angels and the believers will curse them. Moreover, a Hadith states that everything, including the fish in the sea, asks for forgiveness for the scholars. The Ayah (2:159 above) states that those who hide the knowledge will be cursed, (in this life and) on the Day of Resurrection, by Allah, the angels, all humanity, and those who curse (including the animals) each in its own distinct way. Allah knows best.
From this punishment, Allah excluded all who repent to Him:
إِلاَّ الَّذِينَ تَابُواْ وَأَصْلَحُواْ وَبَيَّنُواْ
(Except those who repent and do righteous deeds, and openly declare (the truth which they concealed).)
This Ayah refers to those who regret what they have been doing and correct their behavior and, thus, explain to the people what they have been hiding.
فَأُوْلَـئِكَ أَتُوبُ عَلَيْهِمْ وَأَنَا التَّوَّابُ الرَّحِيمُ
(These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful.)
This Ayah also indicates that those who used to call to innovation, or even disbelief, and repent to Allah, then Allah will forgive them. Allah afterwards states that those who disbelieve in Him and remain in this state until they die, then:
أُولَـئِكَ عَلَيْهِمْ لَعْنَةُ اللَّهِ وَالْمَلـئِكَةِ وَالنَّاسِ أَجْمَعِينَ
خَـلِدِينَ فِيهَآ
(it is they on whom is the curse of Allah and of the angels and of mankind, combined. They will abide therein (under the curse in Hell).)
Therefore, they will suffer the eternal curse until the Day of Resurrection and after that in the fire of Jahannam, where,
لاَ يُخَفَّفُ عَنْهُمُ الْعَذَابُ
(their punishment will neither be lightened)
Hence, the torment will not be decreased for them,
وَلاَ هُمْ يُنظَرُونَ
(nor will they be reprieved.)
The torment will not be changed or tempered for even an hour. Rather, it is continuous and eternal. We seek refuge with Allah from this evil end.
Cursing the Disbelievers is allowed
There is no disagreement that it is lawful to curse the disbelievers. `Umar bin Al-Khattab and the Imams after him used to curse the disbelievers in their Qunut (a type of supplication) during the prayer and otherwise. As for cursing a specific disbeliever, some scholars stated that it is not allowed to curse him, because we do not know how Allah will make his end. Others said that it is allowed to curse individual disbelievers. For proof, they mention the story about the man who was brought to be punished repeatedly for drinking (alcohol), a man said, "May Allah curse him! He is being brought repeatedly (to be flogged for drinking)." Allah's Messenger ﷺ said:
«لَا تَلْعَنْهُ فَإِنَّه يُحِبُّ اللهَ وَرَسُولَه»
(Do not curse him, for he loves Allah and His Messenger).
This Hadith indicates that it is allowed to curse those who do not love Allah and His Messenger . Allah knows best.
Quả thật, những ai trong số những người Do Thái và Thiên Chúa đã che giấu các bằng chứng xác nhận sứ mạng và những gì được Thiên Sứ mang đến, sau khi TA (Allah) đã phơi bày cho thiên hạ biết qua Kinh Sách của chúng, là đám người bị Allah trục xuất khỏi lòng thương xót của Ngài, đồng thời bị các Thiên Thần, các vị Nabi và toàn thể nhân loại đồng cầu xin Allah xua đuổi chúng rời khỏi lòng thương xót của Ngài.
Peygamberin ve getirdiklerinin doğruluğuna delalet eden indirdiğimiz delilleri onların kitaplarında insanlara gösterdikten sonra, Yahudilerden, Hristiyanlardan ve diğerlerinden bunları gizleyenleri Allah rahmetinden uzak kılacak; melekler, peygamberler ve bütün insanlar da onların Allah'ın rahmetinden kovulmaları için beddua edeceklerdir.
"Sesungguhnya orang-orang yang menyembunyikan apa yang telah Kami turunkan berupa
keterangan-keterangan (yang jelas) dan petunjuk, setelah Kami
menerangkannya kepada ma-nusia dalam al-Kitab, mereka itu dilaknati Allah dan dilaknati (pula) oleh semua (mahluk) yang dapat melaknati,
kecuali mereka yang telah bertaubat dan mengadakan perbaikan dan menerangkan (kebenaran),
maka terhadap mereka itulah Aku menerima taubatnya dan Aku-lah Yang Maha Menerima taubat lagi
Maha Penyayang. Sesungguhnya orang-orang kafir dan mereka mati dalam keadaan kafir, mereka itu
mendapat laknat Allah, para Malaikat, dan manusia seluruhnya. Mereka kekal di dalam laknat itu;
tidak akan diringankan siksa dari mereka dan tidak (pula) mereka
ditangguhkan." (Al-Baqarah: 159-162).
(159) Ayat ini walaupun turun kepada Ahli Kitab dan apa yang mereka
sembunyikan tentang Rasulullah ﷺ dan sifat-sifat beliau, namun hukum ayat ini tetap bersifat
umum kepada setiap orang yang menyembunyikan apa yang diturunkan Allah تعالى,﴾ مِنَ
ٱلۡبَيِّنَٰتِ ﴿ "berupa keterangan-keterangan yang jelas" yang menunjukkan dan menampakkan kebenaran, ﴾
وَٱلۡهُدَىٰ ﴿ "dan petunjuk," yaitu ilmu yang membawa kepada hidayah menuju ke jalan yang lurus, dan menunjukkan jalan penghuni surga dari jalan penghuni neraka.
Sesungguhnya Allah telah mengikat janji kepada para ulama agar mereka menjelaskan kepada manusia apa yang telah Allah karuniakan kepada mereka dari ilmu tentang al-Kitab dan agar mereka tidak menyembunyikannya. Maka barangsiapa yang me-nyia-nyiakan hal itu dan melakukan dua kerusakan sekaligus, yaitu menyembunyikan apa yang telah diturunkan oleh Allah dan berlaku curang terhadap hamba-hamba Allah, maka mereka itu ﴾
يَلۡعَنُهُمُ ٱللَّهُ ﴿ "dilaknati oleh Allah," maksudnya, Dia تعالى menjauhkan dan mengusir mereka dari kedekatan kepadaNya dan dari rahmatNya, ﴾
وَيَلۡعَنُهُمُ ٱللَّٰعِنُونَ ﴿ "dan dilaknati pula oleh seluruh makhluk yang dapat melaknati,"
mereka adalah seluruh makhluk. Laknat akan menimpa mereka dari seluruh makhluk, karena usaha
mereka untuk berlaku curang terhadap para makhluk, merusak agama mereka, dan men-jauhkan mereka
dari rahmat Allah. Akhirnya mereka pun dibalas sesuai dengan jenis perbuatan mereka, sebagaimana
para pengajar manusia kepada kebaikan, maka Allah dan para malaikatNya akan bershalawat atasnya,
bahkan ikan paus di lautan yang dalam,[4] karena usahanya dalam
memberikan manfaat kepada makhluk, memperbaiki agama mereka, dan mendekatkan mereka kepada
rahmat Allah, sehingga dia pun dibalas sesuai dengan jenis per-buatannya.
Orang yang menyembunyikan apa yang diturunkan oleh Allah adalah bertentangan dengan perintah
Allah dan menentang Allah. Allah menjelaskan ayat-ayatNya kepada manusia dan me-nerangkannya,
sedangkan orang ini berusaha menghapus dan menyembunyikannya, maka orang ini terkena oleh
ancaman yang keras tersebut.
(160) ﴾ إِلَّا ٱلَّذِينَ تَابُواْ ﴿ "Kecuali mereka yang telah bertaubat," mak-sudnya, mereka kembali dari dosa yang selama ini mereka lakukan dalam keadaan menyesal, merasa bersalah, dan bertekad untuk tidak mengulangi kembali, ﴾
وَأَصۡلَحُواْ ﴿ "dan mengadakan perbaikan" terhadap apa yang telah rusak dari perbuatan-perbuatan mereka. Maka tidaklah cukup hanya meninggalkan suatu kejelekan hingga adanya perbuatan baik, dan hal itu pun tidaklah cukup bagi orang yang menyembunyikan hingga dia menjelaskan apa yang telah dia sembunyikan dan menampakkan kebalikan dari apa yang telah dia sembunyikan. Seperti inilah orang yang akan diampuni oleh Allah, karena ampunan Allah tidaklah terhalang. Barangsiapa yang me-lakukan sebab-sebab ampunan, niscaya Allah akan mengampuni-nya, karena Allah adalah ﴾
ٱلتَّوَّابُ ﴿ "Maha Menerima Taubat," maksud-nya, Maha Menerima kembali hamba-hambaNya dengan penuh maaf dan kerelaan setelah berdosa apabila mereka bertaubat, dan dengan kebajikan serta kenikmatan setelah terputus apabila me-reka kembali, ﴾
ٱلرَّحِيمُ ﴿ "lagi Maha Penyayang," bersifat kasih sayang yang agung yang meliputi segala
sesuatu. Dan di antara kasih sayangNya adalah bahwa Dia memberikan taufik kepada mereka untuk
bertaubat dan berserah diri sehingga mereka pun bertaubat dan menyerahkan diri mereka, kemudian
Dia merahmati mereka dengan menerima itu semua dengan rasa kasih dan murah hati; inilah hukum
orang yang bertaubat dari dosa.
(161) Adapun orang yang kafir dan senantiasa dalam keku-furannya hingga
ia mati dan tidak kembali kepada Rabbnya, tidak menyerahkan diri kepadaNya, serta tidak
bertaubat dengan segera, maka ﴾ عَلَيۡهِمۡ لَعۡنَةُ ٱللَّهِ وَٱلۡمَلَٰٓئِكَةِ وَٱلنَّاسِ
أَجۡمَعِينَ ﴿ "mereka itu mendapat laknat Allah, para Malaikat, dan manusia seluruhnya," karena
ketika kekufuran mereka telah menjadi karakter yang menetap pada diri mereka, maka laknat pun
menjadi karakter untuk mereka yang tetap dan tidak akan hilang, karena suatu hukum itu
tergantung pada alasan-nya dari segi ada atau tidak adanya.
(162) ﴾ خَٰلِدِينَ فِيهَا ﴿ "Mereka kekal di dalamnya," yakni dalam laknat atau dalam siksaan itu, dan kedua hal itu saling berkaitan erat, ﴾
لَا يُخَفَّفُ عَنۡهُمُ ٱلۡعَذَابُ ﴿ "tidak akan diringankan siksa dari mereka," bahkan siksa mereka akan selalu ada dan pedih, serta berkesinambungan, ﴾
وَلَا هُمۡ يُنظَرُونَ ﴿ "dan tidak pula mereka ditangguhkan," maksudnya, tidak akan pernah
ditunda, karena waktu penundaan yaitu dunia telah berlalu, dan tidak ada lagi yang tersisa bagi
mereka suatu alasan pun.
Bu açık ayetleri gizlemekten pişman olarak, gizli ve açık amellerini ıslah edip, hak ve doğru yoldan gizlemiş oldukları gerçekleri beyan ederek Allah'a dönüp, tövbe edenler bundan müstesnadır. Onların bana itaat etmeye dönmelerini kabul ederim. Zira ben, tövbe eden kulun tövbesini kabul edip ona merhamet ederim.
Osim onih koji se Allahu povrate, kajući se za skrivanje Njegovih jasnih dokaza, i koji se poprave čineći dobra djela, vanjska (vidljiva) i nutarnja (nevidljiva), i objasne istinu i uputu koju su skrivali – takvima ću prihvatiti povratak pokornosti Meni, i Ja sam Onaj Koji prašta onom robu koji se pokaje i Koji je milostiv prema njima.
Ngoại trừ những ai quay đầu về với Allah, ăn năn hối hận cho hành động che giấu các lời phán rõ ràng đó, cải thiện hành động thân thể lẫn nội tâm và phơi bày sự thật đã che giấu thì họ sẽ được TA chấp nhận sự sám hối đó, bởi TA là Đấng hằng tha thứ và nhân từ đối với ai biết sám hối.
Tranne coloro che sono tornati pentiti ad Allāh, pentendosi dell'occultamento di quei chiari versetti, e hanno riformato le loro azioni visibili e nascoste, e hanno chiarito la giustizia e la retta via che avevano occultato, per costoro accetto il loro ritorno alla Mia obbedienza; in verità Io sono Perdonatore di chi si pente tra i Miei sudditi, Misericordioso con loro.
Kecuali orang-orang yang kembali kepada Allah sembari menyesali tindakan menyembunyikan ayat-ayat yang jelas tersebut dan memperbaiki amal perbuatan mereka, baik lahir maupun batin, serta memberikan keterangan yang jelas perihal kebenaran dan petunjuk yang telah mereka sembunyikan tersebut. Mereka itu akan Aku terima tobatnya, karena Aku adalah Tuhan Yang Maha Menerima tobat para hamba yang mau bertobat lagi Maha Penyayang kepada mereka.
Excepto aquellos que regresen a Al‑lah, arrepentidos de haber ocultado estos signos claros, reformen sus obras públicas y secretas, y admitan que deliberadamente han ocultado una verdad y una guía. Yo acepto su retorno a Mi obediencia, ya que acepto el arrepentimiento de todos Mis servidores y Soy muy compasivo con ellos.
The exception is those who repent to Allah, asking for forgiveness, and regretting having hidden these clear signs, correcting what they do outwardly and inwardly, and making clear the truth and guidance which they had hidden. Allah accepts their repentance to Him. He turns to those who turn to Him, asking for forgiveness and regretting what they have done, and He forgives and is compassionate with them.
Maliban sa mga bumalik kay Allāh na mga nagsisisi sa pagkukubli sa mga tandang maliwanag na iyon, nagsaayos sa mga gawa nilang panlabas at panloob, at naglinaw sa ikinubli nilang katotohanan at patnubay. Ang mga iyon ay tatanggapin Ko ang pagbabalik nila sa pagtalima sa Akin. Ako ay ang Palatanggap ng pagbabalik-loob ng sinumang nagbalik-loob kabilang sa mga lingkod, ang Maaawain sa kanila.
Sauf ceux qui reviennent à Allah, regrettant d’avoir dissimulé ces signes clairs, réforment leurs œuvres publiques et intimes et avouent qu’ils ont sciemment dissimulé une vérité et une guidée. J’accepte le retour à Mon obéissance de ceux-là car J’accepte le repentir de tous Mes serviteurs et Je suis très miséricordieux avec eux.
Cursing an individual is not permissible
From the words of the text :'and died while they were disbelievers', commentators al-Jassas, al-Qurtubi and some others have formulated the view that it is not permissible to curse an infidel about whom it is not certain that he is to die in a state of infidelity. Now that we have no way of finding out for sure that a person will die in a given state, we are bound to obey the ruling that it is not permissible to curse an infidel by name. That the Holy Prophet ﷺ has. Cursed some infidels by name is explained by the fact that their death in a state of infidelity was divinely revealed to him. As far as the infidels as a whole are concerned, including the tyrants and the unjust, it is technically correct, if cursed without any particularization.
From this we also find out that the act of cursing is so grave that it has been disallowed even if the target be an infidel about whom it is not certain that he is going to die as one. If so, how can this become permissible if the target is a Muslim or, even if it is directed at an animal? Common people in Muslim societies seem to neglect this aspect of standard Muslim behaviour, specially our Muslim sisters who are prone to use very hard language about those they do not like among the circle of their acquaintances. It should be clearly understood that the act of cursing becomes effective not only by using the word, 'curse' but all synonyms used are subject to the same ruling. The word 'La` nah لعنہ ' (curse) means: to remove away from the mercy of Allah Almighty'. Therefore, all damnatory swearing and cursing, whatever the shade, circumstance or language, falls under the purview of "la` nah" لعنہ or 'curse'.
Ceux qui ont mécru et sont morts dans la mécréance avant de s’en repentir, seront maudit par Allah et privés de Sa miséricorde. De plus, les anges et tous les gens invoqueront Allah afin qu’Il les prive et les éloigne de Sa miséricorde.
Quả thật, những người vô đức tin chết trong hiện trạng vô đức tin đó của họ thì họ sẽ bị Allah trục xuất khỏi lòng thương xót của Ngài, không những thế, các Thiên Thần và nhân loại sẽ khẩn cầu Allah xua đuổi họ rời khỏi lòng thương xót của Ngài.
Doista, onima koji ne vjeruju i koji kao nevjernici umru, prije nego se pokaju, slijedi Allahovo prokletstvo koje se ogleda u njihovom udaljavanju od Njegove milosti, i protiv njih će doviti meleki i svi ljudi, da ih Allah udalji od Njegove milosti.
Those who disbelieve and die in disbelief, not having repented, they are condemned by Allah by being removed from His mercy; and the angels and people all call for them to be removed and excluded from Allah’s mercy.
Aquellos que no creyeron a pesar de hacérseles clara y evidente la verdad, y murieron en la incredulidad antes de arrepentirse, serán malditos por Al‑lah y privados de Su misericordia. Más aún, los ángeles y todas las personas rogarán a Al‑lah que los prive y los aleje de Su misericordia.
İnkâr etmiş ve tövbe etmeden kâfir olarak ölmüş kimselere gelince, Allah, rahmetinden kovarak onlara lanet eder ve bütün melekler ve insanlar da Allah'ın rahmetinden kovulması ve uzak kılınması için beddua ederler.
In verità quelli che non credono e sono morti prima di pentirsi, avranno la maledizione di Allāh e l'invocazione degli angeli e di tutti i credenti, affinché vengano allontanati dalla Misericordia di Allāh e non posssano avvicinarsi ad essa.
Sesungguhnya orang-orang kafir dan mati dalam kekafiran sebelum bertobat, mereka itu akan dilaknat oleh Allah dengan mengusir mereka dari rahmat-Nya, dan mereka juga akan didoakan oleh para malaikat dan seluruh umat manusia agar diusir dan dijauhkan dari rahmat Allah.
Tunay na ang mga tumangging sumampalataya at namatay sa kawalang-pananampalataya bago nagbalik-loob mula roon, ang mga iyon ay ukol sa kanila ang sumpa ni Allāh sa pamamagitan ng pagtaboy sa kanila mula sa awa Niya at ukol sa kanila ang panalangin ng mga anghel at mga tao sa kabuuan nila sa pamamagitan ng pagtaboy mula sa awa ni Allāh at pagpapalayo mula roon,
Bu lanet içinde sürekli yaşarlar. Azapları bir gün dahi hafifletilmez ve kıyamet günü de onlara asla mühlet verilmez.
na mga mamamalagi sa sumpang ito. Hindi pagagaanin sa kanila ang pagdurusa kahit iisang araw ni magpapaliban sa kanila sa Araw ng Pagbangon.
They will always be condemned, and their punishment will not be lightened, not even for a day; and they will not be given any extra time on the Day of Judgement.
Esta maldición los seguirá, su castigo no será aligerado ni siquiera un solo día, y no se les concederá tregua el Día de la Resurrección.
Permarranno in questa maledizione; non verrà alleviata la loro punizione, neanche per un solo giorno, e non avranno tregua nel Giorno della Resurrezione.
Kutukan itu akan terus melekat pada diri mereka. Siksa mereka tidak akan diringankan walaupun satu hari saja, dan mereka tidak akan diberi tenggang waktu di hari Kiamat.
Cette malédiction les suivra, leur châtiment ne sera pas allégé ne serait-ce un seul jour et on ne leur accordera pas de répit le Jour de la Résurrection.
Neprestano će ih pratiti ovo prokletstvo, njihova se patnja neće smanjivati ni jednog dana, niti će moći odložiti Sudnji dan.
Họ sẽ mãi mãi trong sự nguyền rủa đó, không được giảm nhẹ hình phạt dù là chỉ một ngày và không được buông tha ở Đời Sau.
Và - hỡi nhân loại - Đấng Thờ Phượng đích thực của các chỉ có một mà thôi, Ngài hoàn toàn độc lập về thể xác và thuộc tính, ngoài Ngài không có đấng nào khác đáng được tôn thờ, Ngài là Đấng Al-Rahman có lòng thương xót vô hạn, nhân từ với đám nô lệ của Ngài qua việc ban phát ân phước vô số kể.
When the mushrikin مشرکین ، (the associators) of Arabia heard the verse وَإِلَـٰهُكُمْ إِلَـٰهٌ وَاحِدٌ 'And your god is one God', all against their own belief, they were puzzled thinking how could there be just one single object of worship for the whole wide world. If this was a serious claim, there has to be some proof in support. That proof has been tersely encased in the present two verses.
Understanding Tauhid, the Oneness of Allah, in the wider sense:
Tauhid توحید ، the cardinal principle of Muslim faith as stated in Verse 163 has been proved repeatedly and variously, therefore, we limit ourselves at this point to a summary view of the principle as follows:
1. He is One in the state of His being, that is, there exists in the universe of His creation no entity like Him. He is without any duplicate or replica and without any equal or parallel. Such unshared and pristine is His station that He alone is deserving of being called the Wahid واحد ، the One.
2. He is One in claiming the right of being worshipped, that is, in view of the nature of His Being, the comprehensiveness of His most perfect attributes and the great charisma of His creation and its nurture, all human obedience, all ` ibadah عبادہ ، all worship has to be for Him alone.
3. He is One in being free of any conceivable composition, that is, He is free of segments and fragments, units and organs, substances and elements, atoms and particles. There is just no way He can be analyzed or divided or resolved.
4. He is One in being the anterior and the posterior, that is, He existed when nothing did and He will remain existing when nothing will. Who then, if not Him, shall be called the Wahid, the only One? (Jassas)
Vaš istinski Bog, o ljudi, je jedinstven u Svom Biću i svojstvima, i niko mimo Njega ne zaslužuje da bude obožavan. On je Svemilosni, Koji posjeduje apsolutnu milost; On je Samilosni, Koji milost spušta na Svoje robove, koje je obasuo nebrojenim blagodatima.
Mankind has only one God: He is the only worthy focus of man’s attention. Our very existence on earth, and all the benefits we derive from the world around us, are manifestations of His unbounded grace and mercy. In return, we should become God’s devoted servants, living for Him, dying for Him, and setting all our hopes on winning His eternal favour. Man owes everything to his Creator. If he becomes conscious of this, his Lord will mean everything to him, as a mother means everything to her infant.
Celui qui mérite véritablement d’être adoré, ô gens, est Seul et Unique dans Son être et Ses attributs. Il n’existe pas d’autre divinité digne d’être adorée à part Lui. Il est le Tout-Miséricordieux qui détient la plus vaste des miséricordes et le Très-Miséricordieux avec Ses serviteurs, puisqu’Il les a comblés d’innombrables bienfaits.
Il vostro vero e solo Dio, o voi gente, è Unico in Se Stesso e nella Sua descrizione; non vi è altro Dio all'infuori di Lui, ed è il Misericordioso, Colui che possiede la Grande Misericordia, Clemente coni Suoi sudditi, a cui ha donato innumerevoli grazie.
Ey insanlar! Sizin gerçek mabudunuz birdir. Zatında ve sıfatlarında tektir. Ondan başka hak ilah yoktur. O geniş merhamet sahibi Rahmân ve kullarına karşı Rahîm olandır. Zira onlara sayılamayacak kadar çok nimetler bahşeder.
Ang sinasamba ninyong totoo, O mga tao, ay nag-iisang namumukod-tangi sa sarili Niya at mga katangian Niya; walang sinasamba ayon sa katapatan na iba pa sa Kanya. Siya ay ang Napakamaawain: ang may awang malawak, ang Maawain sa mga lingkod Niya yayamang nagbiyaya Siya sa kanila ng mga biyayang hindi mabibilang.
"Dan Rabbmu adalah Rabb Yang Maha Esa; tidak ada tuhan (yang berhak disembah) melainkan Dia Yang Maha Pemurah lagi Maha
Penyayang." (Al-Baqarah: 163).
(163) Allah تعالى mengabarkan -dan Dia adalah Yang Maha-benar
perkataanNya- bahwa Dia adalah ﴾ إِلَٰهٞ وَٰحِدٞۖ ﴿ "sesembahan Yang Maha Esa," maksudnya, hanya satu dan sendiri pada DzatNya, nama-namaNya, sifat-sifatNya, dan perbuatan-perbuatanNya, tidak ada sekutu bagiNya pada DzatNya, tidak ada yang menyamaiNya, tidak ada bandinganNya, dan yang serupa denganNya, tidak ada yang sesuai denganNya, tidak ada pencipta, tidak ada pengatur selain DiriNya. Oleh karena itu, apabila kondisinya demikian, maka Dia-lah yang berhak dituhankan dan disembah dengan segala bentuk peribadahan, dan tidak satu makhluk pun yang dapat disekutukan denganNya, karena sesungguhnya Dia, ﴾
ٱلرَّحۡمَٰنُ ٱلرَّحِيمُ ﴿ "Maha Pengasih lagi Maha Penyayang," bersifat rahmat yang agung yang
tidak bisa disamakan dengan rahmat seseorang pun, yang meliputi segala sesuatu dan menyebar
kepada setiap yang hidup.
Karena rahmatNya-lah sehingga para makhluk tercipta, dengan rahmatNya-lah mereka memperoleh
berbagai bentuk pelengkap, dengan rahmatNya-lah tercabut darinya segala kesulitan, dengan
rahmatNya-lah Dia memperkenalkan diri kepada hambaNya de-ngan sifat-sifat dan
karunia-karuniaNya, Dia menjelaskan kepada mereka segala yang mereka butuhkan dari kemaslahatan
agama dan dunia mereka dengan mengutus para Rasul dan menurunkan kitab-kitab.
Apabila diketahui bahwa nikmat yang diperoleh seorang hamba hanyalah dari Allah dan bahwa
seseorang dari makhluk tidaklah mampu memberikan manfaat kepada orang lain, maka dari situ
diketahuilah bahwa hanya Allah yang berhak atas segala bentuk ibadah, dan hanya Dia-lah yang
berhak mendapatkan kecin-taan, rasa takut, harap, pengagungan dan tawakal, serta lain-lain-nya
dari berbagai bentuk ketaatan. Kezhaliman yang paling zhalim dan keburukan yang paling buruk
adalah di mana beribadah kepa-daNya diubah menjadi beribadah kepada hamba, dan dengan para
makhluk yang berasal dari tanah disekutukan dengan Tuhannya segala tuhan, atau seorang hamba
menyembah makhluk yang diatur lagi lemah dari segala sisi dengan sang Pencipta lagi Maha
Mengatur dan Mampu lagi Kuat, yang menguasai segala sesuatu, dan segala sesuatu tunduk
kepadaNya.
Ayat ini menunjukkan penetapan akan keesaan dan ketuhanan Sang pencipta, dan penegasannya dengan
cara meniadakan hal itu dari selain diriNya dari para makhluk, serta penjelasan tentang dasar
dalil terhadap hal itu, yaitu penetapan tentang rahmatNya yang salah satu pengaruhnya adalah
adanya segala kenikmatan dan penolakan segala kesulitan. Ini adalah dalil global tentang keesaan
Allah تعالى.
O people, your Allah is the true Allah, the One, unique in His essence and attributes. There is no other true god, and He is the Merciful and His mercy is vast. He is Compassionate with His creation, surrounding them with many blessings.
Tuhan yang berhak kamu sembah -wahai manusia- ialah Tuhan Yang Maha Esa, yang esa dalam zat dan sifat-sifat-Nya. Tidak ada tuhan lain yang berhak disembah selain Dia. Dia adalah Tuhan Yang Maha Pengasih dengan seluas-luasnya dan Maha Penyayang kepada hamba-hamba-Nya karena Dia telah memberikan nikmat tak terhingga kepada mereka.
In this Ayah, Allah mentions that He is the only deity, and that He has no partners or equals. He is Allah, the One and Only, the Sustainer, and there is no deity worthy of worship except Him. He is the Most Gracious ـ Ar-Rahman, the Most Merciful ـ Ar-Rahim. We explained the meanings of these two Names in the beginning of Surat Al-Fatihah. Shahr bin Hawshab reported that Asma' bint Yazid bin As-Sakan narrated that Allah's Messenger ﷺ said:
«اسْمُ اللهِ الْأَعْظَمُ فِي هَاتَيْنِ الآيَتَيْنِ
(Allah's Greatest Name is contained in these two Ayat):
وَإِلَـهُكُمْ إِلَـهٌ وَحِدٌ لاَّ إِلَـهَ إِلاَّ هُوَ الرَّحْمَـنُ الرَّحِيمُ
(And your Ilah (God) is One Ilah (God ـ Allah), La ilaha illa Huwa (there is none who has the right to be worshipped but He), the Most Gracious, the Most Merciful.) and:
الم - ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ
(Alif-Lam-Mim. Allah! La ilaha illa Huwa (none has the right to be worshipped but He), Al-Haiyul-Qaiyum (the Ever Living, the One Who sustains and protects all that exists).) (3:1, 2)"
Then Allah mentions some of the proof that He is alone as the deity, that He is the One who created the heavens and the earth and all of the various creatures between them, all of which testify to His Oneness. Allah said:
Aquel que verdaderamente merece ser adorado es Único en Su esencia y en Sus atributos. No existe otra divinidad digna de ser adorada. Él es el Compasivo, poseedor de la mayor de las misericordias, y el Muy Misericordioso con Sus servidores, ya que los ha colmado de innumerables favores.
163- İlâhınız tek bir ilâhtır. Ondan başka hiçbir ilâh yoktur, o Rahmândır, Rahîmdir.
163. Yüce Allah -ki O söz söyleyenlerin en doğrusudur- kendisinin “tek bir ilâh”
olduğunu haber vermektedir. Yani zatı ile isimleri ile sıfatları ile ve fiilleri ile bir ve
tektir. Zâtında ortağı yoktur. Ona benzer bir adaş bulunmaz. Onun misli, dengi, benzeri yoktur.
Ondan başka yaratıcı, O’ndan başka kâinatı idare eden hiçbir kimse yoktur. Durum böyle olduğuna
göre, ilâh kabul edilmeye, bütün ibadet şekilleri ile ibadet olunmaya, yarattıklarından hiçbir
kimsenin kendisine ortak koşulmamasına müstahak olan da O’dur. Çünkü O “Rahmândır, Rahîmdir”
Hiçbir kimsenin rahmetinin onunkine benzemediği, eşsiz rahmet sıfatına sahiptir. Onun rahmeti
her şeyi kuşatmış, her bir canlıyı kaplamıştır. Bütün yaratıklar O’nun rahmeti ile var olmuştur
ve bu yaratıkların türlü şekillerdeki mükemmellikleri, olgunlukları onun rahmeti ile hasıl
olmuştur. Onun rahmeti sayesinde bu mahlukatın her türlü sıkıntısı bertaraf olur. Rahmetinin bir
tecellisi olarak kendi zâtını kullarına sıfatları ile ve nimetleri ile tanıtmıştır. Gerek
duyacakları dini ve dünyevi maslahatlarını Peygamberler göndererek, kitaplar indirerek beyan
etmiştir.
Kulların sahip oldukları her bir nimet Allah’tan geldiği, mahlûkattan hiçbir kimsenin hiçbir
kimseye fayda vermediği kesin olarak bilindiğine göre bütün çeşitleri ile ibadete layık olanın
Allah olduğu, yalnızca O’nun sevilip O’ndan korkulması, O’ndan umulması, O’nun tazim edilmesi,
O’na tevekkül edilmesi ve buna benzer çeşitli ibadetlerin yalnızca O’na yapılması gerektiği de
anlaşılır. Hiç şüphesiz en büyük zulüm ve en çirkin iş de Allah’a ibadetten yüz çevirip kullara
ibadete yönelmek, topraktan yaratılmış varlıkları en yüce Rabbe ortak koşmak yahut da bütün
yönleri ile aciz ve işleri başkası tarafından çekilip çevrilen yaratılmışları, her şeyi idare
eden mutlak kadir ve güçlü yaratıcıya ortak koşmaktır. O yaratıcı ki her şey onun gücü ve emri
altındadır ve her şey O’n boyun eğmiştir.
Bu âyet-i kerimede yaratıcının vahdaniyeti ve uluhiyeti açıklanmakta diğer yaratıkların hiçbir
şekilde uluhiyete lâyık olmadıkları belirtilmektedir. Bunun asıl delilinin ise Allah’ın rahmet
sıfatı olduğuna dikkat çekilmektedir. Bütün nimetlerin varlığı ve bütün sıkıntıların bertaraf
edilmesi de bu rahmetin bir tecellisidir. Bu Yüce Allah’ın vahdaniyetine dair icmâlî bir
delildir. Daha sonraki âyet-i kerimede ise Yüce Allah vahdaniyetinin tafsilî delillerini de şöylece zikretmektedir:
Los cielos, la Tierra y lo que contienen forman parte de las más grandes maravillas de la creación. También lo es la alternancia entre el día y la noche, las embarcaciones que navegan los mares llevando lo que las personas necesitan como alimento, vestido y mercancías, entre otras cosas. También el agua que Al‑lah hace caer del cielo y con la cual hace revivir la tierra donde crecen todo tipo de granos y de pasturas para alimento de los seres vivos que Al‑lah diseminó por la tierra. También el cambio de dirección de los vientos y las mansas nubes entre el cielo y la Tierra. Estas son evidencias claras de Su unicidad dirigidas a aquellos que comprenden el alcance de los argumentos y las pruebas.
Sesungguhnya pada penciptaan langit dan bumi beserta makhluk-makhluk yang ada di dalamnya, pada pergantian malam dan siang beserta isinya yang terdiri dari hidup dan mati, suka dan duka, kaya dan miskin, pada bahtera yang berlayar di laut sambil membawa barang-barang yang berguna bagi manusia, seperti makanan, pakaian, dagangan dan kebutuhan-kebutuhan lainnya, pada air hujan yang Allah turunkan dari langit kemudian Dia gunakan untuk menghidupkan bumi dengan cara menumbuhkan tanaman dan rumput di atasnya, pada makhluk-makhluk hidup yang Allah tebarkan di muka bumi, pada pengalihan angin dari satu arah ke arah yang lain, dan pada awan yang digantung di antara langit dan bumi, sesungguhnya pada semua fenomena itu terdapat tanda-tanda yang nyata-nyata menunjukkan keesaan Allah bagi orang-orang yang bisa memikirkan bukti-bukti dan memahami dalil-dalil dan tanda-tanda.
164- Şüphesiz göklerin ve yerin yaratılışında, gece ile gündüzün değişmesinde, insanlar için
yararlı şeylerle denizde akıp giden gemilerde, Allah’ın gökten indirdiği suda -ki O onunla
yeryüzünü ölümünden sonra diriltir ve orada her çeşit canlıyı yayar-, rüzgârların estirilişinde
ve gökle yer arasında boyun eğdirilmiş bulutlarda aklını kullanan bir topluluk için nice âyetler
vardır.
164. Yüce Allah bu ayette, bu büyük ve muazzam yaratıklarda yaratıcının birliğine ve
ulûhiyetine, egemenliğinin, rahmetinin vb. sıfatlarının azametine dair apaçık belgeler olduğunu
haber vermektedir. Ancak bu belgeler “aklını kullanan bir topluluk”
içindir. Yani akıllarını yaratılış sebepleri doğrultusunda kullananlar içindir. Yüce Allah
kuluna lütfettiği akıl oranında o da bu âyetlerden yararlanır. Akıl, fikir ve tedebbürü (düşünmesi) ile bunları bilip tanır.
“Göklerin ve yerin yaratılışında” göklerin yükseltilmiş olmasında,
genişliğinde, son derece sağlam yapısında, mükemmel düzeninde, Allah’ın orada yaratmış olduğu
güneş, ay ve yıldızlarda, kulların maslahatına uygun bir şekilde düzenlenmiş olmalarında;
yeryüzünün de insanlar için üzerinde durabilecekleri ve faydalanıp ibret alabilecekleri şekilde
bir döşek kılınmış olmasında, Yüce Allah’ın yaratma ve idarede bir ve tek olduğuna delil teşkil
edecek birçok belgeler vardır. Bu belgeler O’nun bütün bunları muazzam kudreti ile yaratmış
olduğunu, eşsiz hikmeti ile bunları sapasağlam kıldığını, en güzel şekilde düzenlediğini, ilim
ve rahmeti ile bunlara insanların menfaat ve maslahatlarını, zaruri olan ve olmayan
ihtiyaçlarını tevdi etmiş olduğunu açıkça ortaya koymaktadır. İşte bütün bunlar Allah’ın kemal
sıfatlarına sahip olduğunun en kesin ve açık delilleridir. Bunlar yalnızca O’na ibadet edilmesi
gerektiğini ortaya koymaktadırlar. Çünkü tek başına yaratan ve bütün varlıkları idare eden
O’dur, kullarının işlerini gören, ihtiyaçlarını gideren O’dur.
“Gece ile gündüzün değişmesinde” sürekli olarak birinin diğerinin
arkasından gelmesinde, biri giderken diğerinin gelmesinde, sıcaklık, soğukluk, ılıklık, uzunluk
ve kısalık yönlerinden değişmelerinde, buna bağlı olarak Ademoğullarının, hayvanların,
yeryüzünde bulunan her türlü ağaç ve bitkinin maslahatının düzene girmesini sağlayan
mevsimlerde… Bütün bunlar hiç şüphesiz düzenli bir şekilde meydana gelmekte, ilâhî tedbirin ve
musahhar kılışın bir sonucu olarak ortaya çıkmaktadır. Akıl bunlar karşısında hayrete düşer,
üstün akıl sahipleri bunu gereği gibi idrak etmekten yana acze düşerler. Bu ise bunları
gerçekleştirenin kudretine, ilmine, hikmetine, geniş rahmetine, kapsamlı lütfuna, eşsiz tasarruf
ve tedbirine, azametine, egemenlik ve saltanatının büyüklüğüne delildir. Bütün bunlar ise
yalnızca O’nun ilâh edinilmesini ve O’na ibadet edilmesini gerektirir. Yalnızca O’nun
sevilmesini, O’nun tazim edilmesini, O’ndan korkulmasını ve O’ndan umulmasını gerektirir. O’nun
sevdiği ve razı olacağı alanlarda bütün gayreti harcamayı gerektirir.
“İnsanlar için yararlı şeylerle denizde akıp giden gemilerde” Yüce
Allah’ın kullarına yapımlarını ilham ettiği büyük ve küçük gemi, kayık ve benzerlerinde, bunları
yapabilme ve yönetebilme gücünü kendileri ile elde ettikleri dahili ve harici türlü aletleri
onlar için yaratmasında... Diğer taraftan Allah bu araçlar için bu muazzam denizleri ve
rüzgarları boyun eğdirmiştir. İçindeki yolcuları ile ve insanlar için yararlı olan malları,
ticaret eşyaları ve kendileri vasıtasıyla maslahatlarının ayakta kalabildiği ve geçimlerinin
düzenlendiği eşyalarıyla üzerinde akar giderler.
İnsanlara bu araçları yapma ilhamını veren, bunları yapabilme gücünü ihsan eden ve kendileri
vasıtası ile bu araçları yapabilecekleri gereçleri yaratan kimdir? Bu gemiler için denizi amade
kılarak orada izni ile gemileri yürüten denizi ve rüzgarları musahhar kılan kimdir? Kara ve
deniz vasıtaları için ateşi, bunların hareketlerine yardımcı olan ve yüklerini teşkil eden
malları taşımalarını sağlayan enerji ve özel madenleri yaratan kimdir? Bütün bunlar
kendiliklerinden mi meydana gelmiştir? Acaba annesinin karnından hiçbir bilgi ve güce sahip
olmaksızın dünyaya gelen, sonra da Rabbi tarafından ona bu güç verilip ve dilediği şeyleri
öğretilen bu aciz ve zayıf varlık mı hiçbir şeye bağımlı olmaksızın bunları meydana
getirebilmiştir? Yoksa bütün bunları yapan bir ve tek hakim, alim, hiçbir şeyin aciz bırakmadığı
ve kendisi için hiçbir şeyin imkânsız olmadığı Yüce Yaratıcı mıdır? Elbette! Her şey onun
rububiyeti önünde itaatle boyun eğmiştir. Azameti önünde boyun bükmüştür, onun ceberrutu
karşısında zillet ve itaatini sunmuştur. Zayıf ve güçsüz olan kul ise nihâyetinde kendileri
dolayısıyla bu büyük işlerin var olduğu sebeplerde küçük bir parça olmaktan ibarettir. İşte bu
da Yüce Allah’ın yarattıklarına rahmet ve inâyetinin delillerindendir. Bu da bütün muhabbetin
O’na tahsis edilmesini, yalnız O’ndan korkulup yalnız O’ndan umulmasını, bütün itaatin, zillet
ve tazimin O’na tahsis edilmesini gerektirir.
“Allah’ın gökten indirdiği suda” yani bulutlardan inen yağmurda “ki O onunla yeryüzünü ölümünden sonra diriltir” bu yağmur vesilesi ile
yeryüzü çeşitli gıdaları, çeşitli bitkileri ortaya çıkarır. Bunlar ise yaratıklar için zorunlu
şeylerdir, bunlar olmadan yaşayamazlar. İşte bu, bu suyu indirenin ve bununla onca bitkiyi
ortaya çıkaranın kudretine, kullarına olan rahmet ve lütfuna, onların maslahatlarını temin
ettiğine, kullarının O’na son derece ve her bakımdan zorunlu olarak muhtaç olduklarına açık bir
delil değil midir? Durumun böyle olması Allah’ın onların yegane ma’bud ve ilâhları olmasını
gerektirmiyor mu? Yine bu, ölülerin diriltileceğine, amellerinin karşılıklarının da kendilerine
verileceğine bir delil değil midir?
“ve orada” yani yeryüzünde “her çeşit canlıyı yayar” yeryüzünün her bir
bölgesinde türlü canlıları yaymış olması da O’nun kudretine, azametine, vahdaniyetine, uçsuz
bucaksız egemenliğine bir delildir. O bütün bunları insanlara amade kılmıştır ve insanlar bütün
yönleri ile bunlardan yararlanmaktadırlar. Bu canlı varlıkların kimilerinin etlerini yerler,
kimilerinin sütlerini içerler, kimilerinin de sırtına binerler. Kimileri insanlar için faydalı
işleri görmekte, onları korumakta, kimileri de insanların ibret almasına vesile olmaktadır.
Kısacası O, yeryüzünde her türlü canlıyı yaymış bulunmaktadır. Bütün bu canlıların da
rızıklarını veren, onların gıda ve ihtiyaçlarını teminat altına alan O’dur. “Yeryüzünde rızkı Allah tarafından karşılanmayan hiçbir canlı yoktur. O her bir canlının karar kıldığı yeri de emanet bırakıldığı yeri de bilir.”(Hud, 11/6)“Rüzgarların estirilişinde” sıcak ve soğuk, güneyden ve kuzeyden,
doğudan ve batıdan ve bunların arasındaki yönlerden estirilmesinde… Kimi rüzgârlar bulutları
kaldırır, kimi rüzgârlar bulutları birbirine yakınlaştırıp kaynaştırır, kimi rüzgârlar bulutları
aşılar, kimi rüzgârlar yağmur yağdırır, kimi rüzgarlar bulutları dağıtır ve zararlarını ortadan
kaldırır, kimi rüzgarlar rahmettir; kimi rüzgarlar azap gönderilmesine vesiledir. Bu rüzgârları,
bu şekilde evirip çeviren ve bunlara kulların muhtaç olmamaları söz konusu olmayacak menfaatleri
tevdi eden kimdir? Bütün canlıların yaşamalarına sebep olsun diye bedenler, ağaçlar, tahıllar ve
bitkiler yaşayabilsin diye bunları musahhar kılan Aziz, Hakim, Rahim, kullarına Latif, her türlü
zilletin ve itaatin arz edilmesine, sevginin, tevbe ile dönüşün ve ibadetin kendisine tahsis
edilmesine layık olandan başka kim olabilir?
“Gökle yer arasında boyun eğdirilmiş bulut” hafifliğine ve letafetine
rağmen pek çok su taşır. Yüce Allah bu bulutları dilediği yere sürer. Bu bulutlarla toprakları
ve kulları ihya eder. Tepeleri ve ovaları sular. İnsanlara bu yağmuru ihtiyaç duydukları vakit
indirir. Fazlası onlara zarar verecek olursa yağdırmaz. Buna göre o yağmuru rahmet ve lütuf
olmak üzere indirir, inâyet ve şefkat kastı ile yağdırır. Onun saltanatı ne büyük, ihsanı ne
bol, lütufları ne kadar inceliklidir. Onun rızkı ile yararlanan, ihsanı ile geçinen kulların,
bunları Allah’ı gazaplandıracak işlerde, masiyet yolunda kullanmaları çirkin bir iş değil midir?
İnsanlar bunu yapmakla birlikte O’nun bunca ihsanı hilmine, sabrına, affına, bağışlamasına ve
lütfunun büyüklüğüne delil değil midir? Başında da sonunda da hamd yalnız O’nundur. Gizlisi ile
açığı ile hamd yalnız O’nadır.
Hülasa aklı başında olan bir insan bu yaratıklar üzerinde düşündükçe, bu harikulade mahlûkatın
harikulade özelliklerini düşünmeye daldıkça, ilâhi sanatı yakından inceleyip bunlardaki yüce
Rabbin, ihsan ve hikmetinin inceliklerini daha bir gördükçe bunların hak için ve hak ile
yaratılmış olduğunu bilir. Yine bilir ki bunlar, Allah’ın kendi zatı ve vahdaniyetine dair
bildirdiklerine ve peygamberlerin de âhiret gününe dair verdikleri haberlere delil teşkil eden
ve bu mahlûkatın musahhar kılındıklarını ve hiçbirisinin idare edilmesinin, onları yaratan ve
idare eden zat için bir zorluğu olmadığını gösteren ilâhî âyetlerin sahifeleri ve kitapları
olduğunu bilmiş olur. Bunları düşünen bir akıl, âlem-i ulvinin de alem-i süflinin de O’na muhtaç
olduğunu, O’na boyun eğdiklerini, O’nun ise hiçbir mahlukata muhtaç olmadığını görür. Allah’tan
başka hiçbir ilâh yoktur. Onun dışında hiçbir Rab yoktur.
The Proofs for Tawhid
Allah said:
إِنَّ فِي خَلْقِ السَّمَـوَتِ وَالاٌّرْضِ
(Verily, in the creation of the heavens and the earth...)
Therefore, the sky, with its height, intricate design, vastness, the heavenly objects in orbit, and this earth, with its density, its lowlands, mountains, seas, deserts, valleys, and other structures, and beneficial things that it has. Allah continues:
وَاخْتِلَـفِ الَّيْلِ وَالنَّهَارِ
(...and in the alternation of night and day.)
This (the night) comes and then goes followed by the other (the day) which does not delay for even an instant, just as Allah said:
لاَ الشَّمْسُ يَنبَغِى لَهَآ أَن تدْرِكَ القَمَرَ وَلاَ الَّيْلُ سَابِقُ النَّهَارِ وَكُلٌّ فِى فَلَكٍ يَسْبَحُونَ
(It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.) (36:40)
Sometimes, the day grows shorter and the night longer, and sometimes vice versa, one takes from the length of the other. Similarly Allah said:
يُولِجُ الَّيْلَ فِى النَّهَارِ وَيُولِجُ النَّهَارَ فِى الَّيْلِ
(Allah merges the night into the day, and He merges the day into the night) (57:6) meaning, He extends the length of one from the other and vice versa. Allah then continues:
وَالْفُلْكِ الَّتِى تَجْرِى فِى الْبَحْرِ بِمَا يَنفَعُ النَّاسَ
(. ..and the ships which sail through the sea with that which is of use to mankind,)
Shaping the sea in this manner, so that it is able to carry ships from one shore to another, so people benefit from what the other region has, and export what they have to them and vice versa.
Allah then continues:
وَمَآ أَنزَلَ اللَّهُ مِنَ السَّمَآءِ مِن مَّآءٍ فَأَحْيَا بِهِ الاٌّرْضَ بَعْدَ مَوْتِهَا
(...and the water (rain) which Allah sends down from the sky and makes the earth alive therewith after its death), which is similar to Allah's statement:
وَءَايَةٌ لَّهُمُ الاٌّرْضُ الْمَيْتَةُ أَحْيَيْنَـهَا وَأَخْرَجْنَا مِنْهَا حَبّاً فَمِنْهُ يَأْكُلُونَ
(And a sign for them is the dead land. We give it life, and We bring forth from it grains, so that they eat thereof.) (36:33), until:
وَمِمَّا لاَ يَعْلَمُونَ
(which they know not.) (36:36)
Allah continues:
وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ
(and the moving (living) creatures of all kinds that He has scattered therein,) meaning, in various shapes, colors, uses and sizes, whether small or large. Allah knows all that, sustains it, and nothing is concealed from Him. Similarly, Allah said:
وَمَا مِن دَآبَّةٍ فِي الاٌّرْضِ إِلاَّ عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا كُلٌّ فِى كِتَابٍ مُّبِينٍ
(And no moving (living) creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit (in the uterus or grave). All is in a Clear Book (Al-Lawh Al-Mahfuz ـ the Book of Decrees with Allah).) (11:6)
وَتَصْرِيفِ الرِّيَـحِ
(...and in the veering of winds...)
Sometimes, the wind brings mercy and sometimes torment. Sometimes it brings the good news of the clouds that follow it, sometimes it leads the clouds, herding them, scattering them or directing them. Sometimes, the wind comes from the north (the northern wind), and sometimes from the south, sometimes from the east, and striking the front of the Ka`bah, sometimes from the west, striking its back. There are many books about the wind rain, stars and the regulations related to them, but here is not the place to elaborate on that, and Allah knows best.
Allah continues:
وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَآءِ وَالأَرْضِ
(...and clouds which are held between the sky and the earth,)
The clouds run between the sky and the earth to wherever Allah wills of lands and areas.
Allah said next:
لآيَـتٍ لِّقَوْمٍ يَعْقِلُونَ
(...are indeed Ayat for people of understanding,) meaning, all these things are clear signs that testify to Allah's Oneness. Similarly, Allah said:
إِنَّ فِى خَلْقِ السَّمَـوَتِ وَالاٌّرْضِ وَاخْتِلَـفِ الَّيْلِ وَالنَّهَارِ لاّيَـتٍ لاٌّوْلِى الاٌّلْبَـبِ - الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَـماً وَقُعُوداً وَعَلَى جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِى خَلْقِ السَّمَـوَتِ وَالاٌّرْضِ رَبَّنَآ مَا خَلَقْتَ هَذا بَـطِلاً سُبْحَـنَكَ فَقِنَا عَذَابَ النَّارِ
(Verily, in the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding. Those who remember Allah (always, and in prayers) standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth, (saying): "Our Lord! You have not created (all) this without purpose, glory to You! (Exalted are You above all that they associate with You as partners). Give us salvation from the torment of the Fire.") (3:190, 191)
In verità, nella creazione dei cieli e della terra, nelle meraviglie della creazione, nella successione della notte e del giorno e nelle navi che solcano i mari portando ciò che è necessario alle persone, come cibo, abbigliamento, commercio e altre cose di cui hanno bisogno, e l'acqua, che Allāh ha fatto scendere dal cielo per far crescere dalla terra grano ed erica, e nella diffusione degli esseri viventi, nella circolazione del vento da una parte all'altra e nella formazione delle nuvole tra il cielo e la terra, in verità, in tutto ciò vi sono chiari segni dell'Unicità dell'Onnipotente, per coloro che comprendono gli argomenti e comprendono questi fatti.
Hiç şüphe yok ki, göklerin ve yeryüzünün yaratılışında ve orada bulunan yaratılış harikalarında, gece ve gündüzün birbirini takip etmesinde, insanlar için faydalı olan yemek, elbise, ticaret malı ve ihtiyaç duyulan her bir şeyi deniz sularında taşıyarak giden gemilerde, yüce Allah'ın kendisiyle yetişen ekin ve yeşillikleri canlandırmak için gökyüzünden indirdiği yağmur sularında ve bu vesileyle yeryüzüne yaydığı canlı varlıklarda, rüzgârın bir yönden diğer bir yöne değişmesinde, yeryüzü ile gökyüzü arasında alçaltılmış bulutlarda, bütün bu sayılanlarda akıl edebilen hüccetler, delil ve kanıtlardan anlayan kimseler için, Allah Subhânehû'nun birliğini gösteren apaçık deliller vardır.
The vast universe spread out before us serves as a magnificent introduction to God. The existence of a limitless world in the form of the earth and the heavens is a proof that there must be a Creator behind it. Despite apparently different and contrasting elements, all things work together in absolute harmony, showing that their Creator and Sustainer is the one and only God. Then the fact that every single thing benefits the rest of the universe, in some manner or the other, shows that all things have been designed according to a definite and absolutely conscious plan. Apparently lifeless objects are invested with life through a natural process: this shows that death is only a temporary phase in this universe. Here death is always followed by new life. Every variety of animate creature flourishes in this world in huge numbers. All are being sustained by varied forms of the same food and drink, indicating the unfathomable power of God. The atmosphere totally encompassing the earth shows that man’s life is entirely in his Creator’s hands. Everything in this universe has been tamed to cater to man’s needs. This is indicative of the fact that man’s Creator is a highly compassionate being. Even before an individual has been born into the world, all his requirements have already been taken care of. The presence of all these signs in the universe are reflections of the Creator in His creation. The universe displays God’s very existence and His oneness on a vast scale; it is an amalgam of every aspect of perfection, so that no one with any vision or even a grain of intelligence can fail to discover Him in it. But these signs, spread all over the universe, serve as proofs of God’s existence and His role as sustainer of the entire universe, only to one who sincerely reflects on these signs. For, to be able to arrive at the truth, one has to be sincere in one’s search for it, and one has to rise above worldly considerations before drawing one’s conclusions. This can be achieved only by total absorption, not in externals, but in the search for the inner reality that lies beneath the outward surface of things.
Kemudian Allah menyebutkan dalil-dalil yang terperinci seraya berfirman,
"Sesungguhnya dalam penciptaan langit dan bumi, silih ber-gantinya malam dan siang, bahtera yang
berlayar di laut membawa apa yang berguna bagi manusia, dan apa yang Allah turunkan dari langit
berupa air, lalu dengan air itu Dia hidupkan bumi sesudah mati (kering)nya
dan Dia sebarkan di bumi itu segala jenis hewan, dan pengisaran angin dan awan yang dikendalikan
antara langit dan bumi; sungguh (terdapat) tanda-tanda (keesaan dan kebesaran Allah)
bagi kaum yang mengerti." (Al-Baqarah: 164).
(164) Allah تعالى mengabarkan bahwa pada makhluk-makh-luk yang besar
tersebut ada tanda-tanda, yaitu dalil-dalil bagi ke-esaan Allah, Sang Pencipta, KetuhananNya,
keagungan kekuasaan-Nya, kasih sayangNya, dan seluruh sifat-sifatNya, akan tetapi hal itu ﴾
لِّقَوۡمٖ يَعۡقِلُونَ ﴿ "bagi kaum yang mengerti," maksudnya, bagi mereka yang memiliki akal sehat yang mereka pakai sesuai dengan fung-sinya. Oleh karena itu sebesar apa kadar yang dikaruniakan oleh Allah terhadap hambaNya dari akal tersebut, sebesar itu pula dia mengambil manfaat dari ayat-ayat itu dengan akal, pemikiran, dan perenungannya, maka dalam ﴾
خَلۡقِ ٱلسَّمَٰوَٰتِ ﴿ "penciptaan langit," bagaimana ia ditinggikan, diluaskan, dikokohkan, dan dimantap-kan serta apa yang diciptakan oleh Allah padanya seperti matahari, bulan, dan bintang-bintang, serta pengaturannya demi kemasla-hatan hamba-hambaNya dan dalam penciptaan ﴾
وَٱلۡأَرۡضِ ﴿ "bumi," sebagai tempat istirahat bagi makhluk, yang bisa ditempati sebagai tempat tinggal mereka, dan mengambil manfaat dari segala yang ada padanya, serta menjadi pelajaran, yang semua itu menunjuk-kan pada keesaan Allah تعالى dalam penciptaan dan pengaturan, juga penjelasan akan keagungan Kuasa Allah yang dengannya Dia menciptakan bumi tersebut, juga hikmahNya yang dengannya Dia mengokohkan, memperindah dan merapikannya, ilmu dan rahmat-Nya yang dengannya Dia menyimpan berbagai macam manfaat bagi makhluk, kemaslahatan, keperluan, dan kebutuhan-kebutuhan mereka, dalam hal tersebut maka ayat itu adalah ayat yang paling kuat dalam menunjukkan kesempurnaan Allah dan hakNya untuk diesakan dalam hal ibadah, karena keesaanNya dalam mencipta, mengatur, dan mengurus hamba-hambaNya.
Dan dalam ﴾ وَٱخۡتِلَٰفِ ٱلَّيۡلِ وَٱلنَّهَارِ ﴿ "silih bergantinya malam dan siang," maksudnya, saling susul menyusul secara kontinu, apabila salah satunya berlalu, maka yang lain akan menggantikannya, dan pada keadaan silih berganti antara keduanya dalam hal panas, dingin, dan normal, panjang, pendek dan pertengahan, serta apa pun yang diakibatkan olehnya seperti musim-musim yang menjadi bagian dalam keteraturan kemaslahatan anak cucu Adam, hewan-hewan dan seluruh yang berada di atas muka bumi ini dari pepo-honan dan tumbuh-tumbuhan, semua itu dengan teratur, tersusun, dan terlaksana dengan rapi yang dikagumi oleh akal manusia, yang tidak mampu dijangkau oleh orang-orang yang perkasa; semua itu menunjukkan Kuasa Pengaturnya, ilmuNya, hikmahNya, rahmat-Nya yang luas, kelembutanNya yang sempurna, pengaturan dan penertibanNya yang dilakukanNya sendiri, keagunganNya dan keagungan kerajaanNya serta kekuasaanNya, itu semua mengha-ruskan agar Dia diesakan, disembah, dicintai, diagungkan, ditakuti, diharap, serta segala usaha dikerahkan untuk mendapatkan kecin-taan dan keridhaanNya.
Dan d a l a m ﴾ وَٱلۡفُلۡكِ ٱلَّتِي تَجۡرِي فِي ٱلۡبَحۡرِ ﴿ "bahtera yang berlayar di laut," maksudnya perahu dan kapal atau semacamnya dari benda-benda yang diberikan petunjuk oleh Allah kepada manusia dalam men-ciptakannya, Dia menciptakan buat mereka sarana-sarana bagian dalam maupun bagian luar yang mampu mereka lakukan, kemu-dian Dia menyiapkan untuk mereka lautan yang luas, angin yang membawa kapal mereka dan segala yang ada di dalamnya seperti para penumpang, harta benda, dan barang-barang yang merupa-kan manfaat bagi manusia, dan dengan suatu hal yang tegak di atasnya kemaslahatan mereka dan teraturnya kehidupan mereka.
Oleh karena itu, siapakah yang mengilhami mereka untuk membuat kapal, dan membuat mereka mampu menciptakannya? Siapa yang menciptakan untuk mereka alat-alat tersebut yang meru-pakan sarana mereka dalam membuat kapal? Atau siapakah yang menundukkan lautan itu hingga kapal mereka berlayar di atasnya dengan izinNya dan penyiapan lautan serta angin? Atau siapakah yang menciptakan bagi kendaraan laut maupun darat bahan bakar dan pertambangan yang diperuntukkan membawanya dan mem-bawa segala isinya dari harta benda? Apakah perkara-perkara itu semua terjadi dengan suatu kesepakatan? Ataukah dikerjakan sendiri oleh makhluk yang lemah lagi tak berdaya ini, yang keluar dari perut ibunya dengan tidak berilmu dan tidak pula kuasa atas apa pun, kemudian Rabbnya menciptakan untuknya kekuatan dan ilmu sesuai dengan kehendakNya? Ataukah yang melakukan itu adalah Tuhan Yang Satu, Yang Mahabijaksana lagi Maha Me-ngetahui, yang tidak lemah atas segala sesuatu dan tidak terhalang bagiNya sesuatu pun, akan tetapi segala sesuatu itu tunduk di bawah kerububiyahan DiriNya, pasrah dalam keagunganNya, dan patuh terhadap kekuasaanNya?
Peran paling tinggi seorang hamba yang lemah adalah bahwa Allah menjadikan dirinya sebagai suatu bagian dari bagian-bagian penyebab yang dengannya terwujudlah perkara-perkara yang besar tersebut. Ini semua menunjukkan rahmat Allah dan perhatianNya kepada makhlukNya. Yang demikian itu mengharuskan agar kecintaan, takut, harap, segala macam ketaatan, ketundukan, dan pengagungan hanyalah untukNya semata.
﴾ وَمَآ أَنزَلَ ٱللَّهُ مِنَ ٱلسَّمَآءِ مِن مَّآءٖ ﴿ "Dan apa yang diturunkan oleh Allah dari langit berupa air," yaitu hujan yang turun dari awan,﴾
فَأَحۡيَا بِهِ ٱلۡأَرۡضَ بَعۡدَ مَوۡتِهَا ﴿ "lalu dengan air itu Dia hidupkan bumi sesudah mati (kering)nya," lalu terlihatlah berbagai macam makanan pokok, berbagai bentuk tumbuh-tumbuhan yang menjadi kebutuhan dasar makhluk, di mana mereka tidak akan hidup tanpanya, bukankah hal itu adalah dalil atas Kuasa Dzat yang menurunkannya, yang mengeluarkan dengannya segala yang tumbuh dan dalil atas rahmatNya, kelem-butanNya terhadap hamba-hambaNya, perhatianNya terhadap kemaslahatan mereka, serta besarnya kebutuhan dan keperluan mereka kepadaNya dari segala aspek? Bukankah konsekuensi dari itu semua adalah wajibnya Dia menjadi Dzat yang mereka sembah dan menjadi Rabb mereka? Tidakkah itu adalah sebuah dalil tentang (kekuasaan Allah dalam) menghidupkan yang sudah meninggal dan membalas semua amal-amal mereka?
﴾ وَبَثَّ فِيهَا ﴿ "Dan Dia sebarkan di bumi itu," maksudnya, di muka bumi ﴾ مِن كُلِّ
دَآبَّةٖ ﴿ "segala jenis hewan," maksudnya, Dia sebarkan pada segala penjuru bumi, bermacam-macam hewan yang menjadi dalil atas kekuatan besar, keagungan, keesaan, dan kekuasaanNya yang agung, dan Dia menundukkannya untuk manusia agar me-reka manfaatkan dalam segala bentuk pemanfaatan, di antaranya adalah apa yang mereka makan dagingnya, mereka minum air susunya, memakainya sebagai kendaraan, menjadikannya sebagai penolong dalam kemaslahatan dan penjagaan mereka, atau seba-gai pelajaran. Dan Allah تعالى menyebarkan padanya hewan-hewan dan bertanggung jawab atas rizki mereka dan menjamin makanan mereka, karena tidak ada suatu binatang melata pun di bumi melainkan Allah-lah yang memberi rizkinya, dan Dia mengetahui tempat berdiam binatang itu dan tempat ditambatkannya.
Dan dalam ﴾ وَتَصۡرِيفِ ٱلرِّيَٰحِ ﴿ "pengisaran angin," baik yang dingin, panas, selatan, utara, timur, barat
dan di antara itu semua, terka-dang menggiring awan, dan terkadang pula mengumpulkannya,
terkadang membawa penyemai tanaman dan terkadang mencurah-kannya, terkadang memisahkannya,
menghilangkan bahayanya, terkadang menjadi rahmat dan terkadang pula menjadi azab. Siapa-kah
yang mengatur semua kejadian-kejadian seperti itu dan yang menyimpan padanya manfaat bagi hamba
yang sangat mereka butuhkan? Dia kemudian menundukkannya agar seluruh makhluk dapat hidup di
dalamnya, maka berkembanglah manusia, hewan, pepohonan, biji-bijian, dan tumbuh-tumbuhan, tidak
ada yang melakukan semua itu melainkan Allah, Dzat yang Mahaperkasa, Mahabijaksana lagi Maha
Penyayang dan Lemah Lembut terhadap hamba-hambaNya, yang berhak dihadapkan kepadaNya segala
ketundukan, ketaatan, kecintaan, kepasrahan, dan ibadah. Dan dalam menundukkan awan antara
langit dan bumi dengan segala kelembutan dan keringanannya tetapi mampu membawa air banyak yang
digiring oleh Allah ke tempat yang dikehendakiNya, hingga hiduplah dengannya suatu negeri dan
manusia, menyirami pegunungan dan dataran-dataran rendah, menurunkannya bagi manusia saat mereka
membutuhkannya, lalu apabila dengan ba-nyaknya yang turun akan membahayakan mereka, pastilah
akan Dia tahan untuk mereka, kemudian menurunkannya sebagai rahmat dan kasih sayang, Dia
mengaturnya sebagai perlindungan dan penjagaan, juga menunjukkan betapa agung kekuasaan Allah
itu, betapa melimpah kebaikanNya, dan betapa kasih karuniaNya.
Oleh karena itu, bukankah suatu yang tercela bila hamba menikmati rizkiNya, hidup dengan
kebaikanNya, sedang mereka menggunakan semua itu dalam rangka bermaksiat kepadaNya dan dalam
kemurkaanNya? Bukankah itu adalah dalil atas kepe-murahan, kesabaran, maaf, pengampunan, dan
keagungan kasih sayangNya? Segala puji hanya milikNya, yang pertama dan yang terakhir, lahir
maupun batin.
Kesimpulannya, bahwa setiap kali seorang yang berakal me-renungkan makhluk-makhluk itu,
pikirannya berkonsentrasi pada indahnya penciptaan, lalu semakin jauh ia merenungkan hasil-hasil
ciptaan itu dan segala yang dikandungnya dari kebaikan dan hikmah yang dalam, niscaya ia akan
mengetahui bahwa mereka itu diciptakan untuk sesuatu yang benar dan dengan sesuatu yang benar,
dan bahwasanya semua itu adalah lembaran-lembaran ayat, kitab-kitab, dan dalil-dalil atas apa
yang dikabarkan oleh Allah tentang diriNya dan keesaanNya, dan apa yang dikabarkan oleh para
Rasul tentang Hari Kiamat, dan bahwasanya semua itu ada-lah hal-hal yang ditundukkan, yang tidak
sulit bagi Dzat yang me-ngatur dan mengelolanya. Akhirnya dapat engkau ketahui bahwa alam atas
maupun alam bawah, semuanya membutuhkanNya dan bergantung kepadaNya, dan bahwa Dia adalah Dzat
yang Maha-kaya secara pribadi dari seluruh makhluk. Tiada tuhan yang berhak disembah kecuali
Allah, dan tiada Rabb selainNya.
Kemudian Allah تعالى berfirman;
Quả thật, trong việc tạo hóa trời đất và mọi tạo vật kỳ diệu trong chúng, sự luân chuyển ngày đêm, việc những chiếc tàu chở đầy ấp hàng hóa, lương thực, quần áo và mọi thứ con người cần di chuyển lênh đênh trên mặt biển, việc Allah trút xuống những cơn mưa cứu sống những vùng đất chết để mọc lên cây cối và thảo mộc, việc sắp xếp mọi thứ phát triển và sinh soi, việc chuyển các cơn gió đi khắp mọi nơi, việc đẩy các đám mây phủ kín trời đất... tất cả là bằng chứng rõ ràng khẳng định sự tồn tại của một Thượng Đế duy nhất dành cho những ai có khói óc suy nghĩ muốn tìm kiếm bằng chứng và muốn chấp nhận sự thật.
Now in Verse 164, there is a series of signs and proofs in support of the premise that Allah Almighty is really One. Stated simply, these can be grasped by the learned and the ignorant alike. How can one bypass the wonder of the creation of the heavens and the earth? Who can ignore the constant alternation of the night and the day? The message is simple and clear. Their origination and their perpetuity is the work of His perfect power alone and that there is absolutely no being other than Him who can take that credit.
Similarly, the movement of boats on the surface of waters, is a formidable indicator of Allah's power which gave water, a substance so liquid and fluid, the property of lifting on its back ships which carry tons and tons of weight all the way from the East to the West. Then, there is the movement of winds which Allah harnesses into the service of man, and in His wisdom, keeps changing their direction. These are great signs; they tell us that they were created and operated by a supreme being, the One who is All-Knowing, All-Aware, All-Wise. If the substance of water was not given a state in which the molecules move freely among themselves while remaining in one mass, a functional fluidity in other words, all this maritime activity would not be there. Even if this fluidity of sea-surface was there, help from winds was still needed in order to cover all those thousands of nautical miles across the seas of the world. The Holy Qur'an has summarized the subject by saying:
إِن يَشَأْ يُسْكِنِ الرِّيحَ فَيَظْلَلْنَ رَوَاكِدَ عَلَىٰ ظَهْرِهِ
"If He wills, He can still the winds, then, ships shall remain standing on the back of the seas." (42:33)
The use of the expression بِمَا يَنفَعُ النَّاسَ :'with what benefits men' points out to the countless benefits that accrue to human beings when they mutually trade their goods through sea freighters. It is interesting to keep in mind the variations these benefits take from country to country and from age to age.
Then comes the marvel of water descending from the sky, drop by drop, released in a measure and manner that it hurts nothing. If it always came in the form of a flood, nothing would have survived, man or animal or things. Then, the raining of water is not all; it is the storage of water on earth that baffles the human ingenuity. Risking a simplicity, let us imagine if everyone was asked to store for personal use a quota of water for six month, how would everyone manage that? Even if such an impossible storage was somehow done, how could it be made to remain potable and hygienic all this time? Allah Almighty, in His infinite mercy, took care of this too. The Holy Qur'an says:
فَأَسْكَنَّاهُ فِي الْأَرْضِ ۖ وَإِنَّا عَلَىٰ ذَهَابٍ بِهِ لَقَادِرُونَ
'Then, We made water stay in the earth, although, We were capable of letting it flow away' (23:18)
But, nature did not allow this to happen. For the inhabitants of the earth, human and animal, water was stored in ponds and lakes openly. Then, the same water was lowered into the earth under the mountains and valleys in the form of an unsensed network of hidden pipelines of water accessible to everyone taking the trouble of digging and finding water. Further still, is it not that a huge sea of ice was stored out on top of the mountain ranges which is secure against spoilage and melts out slowly reaching all over the world through nature's own water lines.
To sum up, it can be said that Allah's Oneness has been proved in these verses with the citation of some manifestations of His perfect power. Commentators of the Qur'an have taken up this subject in great details. Those interested may see al-Jassas, al-Qurtubi and others.
Doista u stvaranju nebesa i Zemlje i raznovrsnih zadivljujućih stvorenja na njima, i u smjeni dana i noći, i u brodovima koji plove morskim vodama natovareni korisnim stvarima za ljude, poput hrane, odjeće, trgovačke robe i drugih stvari koje trebaju ljudima, i u vodi koju Allah spušta sa neba i njome oživljava zemlju čineći da iz nje niču raznovrsne biljke, i u mnogobrojnim živim stvorenjima koje je Allah rasprostranio po Zemlji, i u upravljanju vjetrovima iz jednog pravca ka drugom, i u pokornim oblacima između neba i zemlje – nalaze se jasni dokazi Allahove jednoće za one koji shvataju dokaze i razumiju argumente.
Les Cieux, la Terre et ce qu’ils contiennent font assurément partie des plus grandes merveilles de la Création. Il en est de même pour l’alternance de la nuit et du jour, des embarcations qui naviguent en mer transportant ce qui est utile aux gens comme la nourriture, les vêtements, les marchandises et autres choses qui leur sont nécessaires. Il y a aussi l’eau qu’Allah fait descendre du ciel et par laquelle Il fait revivre la terre en y faisant pousser toute sorte de grains et des pâturages, pour les êtres vivants qu’Allah a répandus sur la Terre. Il y a aussi le changement de direction des vents ainsi que les nuages qui se déplacent docilement entre Ciel et Terre.. Ce sont là des preuves claires de Son Unicité adressées à ceux qui comprennent la portée des arguments et des preuves.
The following are clear signs of the Oneness of Allah, glory be to Him, for those who understand the evidence and proof: the creation of the heavens and the earth, and the wonders in them; the succession of night and day; the passing of life and death; happiness and sorrow; wealth and poverty; ships that sail through the waters of the sea, carrying food, clothing, trade and other things that people need and which benefit them; water that Allah sends down, bringing the earth to life with the agriculture and pasture that grows in it, and the living creatures He spreads out in it; the changing of the winds from one direction to another; and the clouds, controlled between the sky and the earth.
Tunay na sa pagkalikha sa mga langit at lupa at anumang nasa mga ito na mga kahanga-hanga sa nilikha, sa pagpapalitan ng gabi at maghapon, sa mga daong na naglalayag sa mga tubigan ng mga dagat na nagdadala ng pinakikinabangan ng mga tao na pagkain, kasuutan, pangangalakal, at iba pa kabilang sa kinakailangan nila, sa anumang pinababa ni Allāh mula sa langit na tubig saka nagbigay-buhay Siya sa pamamagitan nito sa lupa sa pamamagitan ng pinatutubo Niya rito na pananim at damo at sa ikinalat Niya rito na mga nilikhang buhay, at sa paglilipat sa mga hangin mula sa isang dako papunta sa isang dako, at sa mga ulap na pinaamo sa pagitan ng langit at lupa, tunay na lahat ng iyon ay talagang may mga tandang maliwanag sa kaisahan Niya – kaluwalhatian sa Kanya – para sa mga nakapag-uunawa sa mga katwiran at umiintindi sa mga patunay at mga patotoo.
Even with these clear signs, there are people who take others besides Allah as their gods, considering them equal to Him, and loving them as they love Allah. Those who have real faith love Allah more than those others love their gods: they do not worship anyone besides Him; and they love Him in hardship and in ease, while those others only love their gods when things are going well – when things go badly, they call on Allah alone. If the wrongdoers could see with their own eyes the punishment that waits in the Afterlife for those who worship others with Allah and commit sins, then they would know that all power belongs to Allah alone and that He is firm in punishing those who stubbornly rebel. If they saw this, then they would not worship anyone with Allah.
Sa kabila ng mga tandang maliwanag na iyon, tunay na may mga tao na gumagawa sa iba pa kay Allāh bilang mga diyos na ginagawa nila bilang mga kaagaw kay Allāh – pagkataas-taas Siya – na iniibig nila kung paanong iniibig nila si Allāh samantalang ang mga sumampalataya ay higit na matindi sa pag-ibig kay Allāh kaysa sa mga ito para sa mga sinasamba ng mga ito dahil sila ay hindi nagtatambal kay Allāh ng iisa man at umiibig sa Kanya sa ginhawa at kagipitan. Ang mga iyon naman, tunay na sila ay umiibig sa mga diyos nila sa sandali ng kaginhawahan. Sa kagipitan naman ay wala silang dinadalanginan kundi si Allāh. Kung sana nakakikita ang mga tagalabag sa katarungan dahil sa pagtatambal nila at paggawa nila ng mga masagwang gawa sa kalagayan nila sa Kabilang-buhay kapag nasasaksihan na nila ang pagdurusa ay talagang malalaman sana nila na ang namumukod-tangi sa lakas sa kalahatan ay si Allāh, at na Siya ay matindi ang pagpaparusa sa sinumang sumuway sa Kanya. Kung sana nakikita nila iyon ay talagang hindi sana sila nagtambal sa Kanya ng iisa man.
A pesar de estos signos claros, algunas personas adoran a otras divinidades y las consideran iguales a Al‑lah, amándolas tan intensamente como aman a Al‑lah. Los creyentes aman a Al‑lah con más intensidad de la que sienten estas personas por sus divinidades, ya que ellos lo aman únicamente a Él, tanto en la prosperidad como en la adversidad. Mientras que los otros aman a sus divinidades en la prosperidad, pero ante la adversidad, a Al‑lah Le ruegan. Si aquellos que son injustos, por su politeísmo y por los pecados que cometen, vieran el castigo en el Más Allá, sabrían que Al‑lah es el único poderoso y que castiga duramente a aquellos que Lo desobedecen. Si ellos vieran el castigo que les espera en el Más Allá, no amarían a otro más que a Al‑lah.
E malgrado questi chiari segni, vi sono ancora coloro che adorano altre divinità all'infuori di Allāh, considerandole pari ad Allāh l'Altissimo; le amano come amano Allāh; invece i credenti amano più Allāh, perché non associano ad Allāh nessuno, e lo amano nel bene e nel male; mentre coloro che amano i loro idoli, li amano solo nel bene, ma nel bisogno invocano esclusivamente Allāh. Se gli ingiusti potessero vedere, nell'Aldilà, dove li ha condotti la loro idolatria, quando vedranno il tormento sapranno che, in verità, l'Onnipotente è solo Allāh, che punisce duramente chi Gli disobbedisce. Se avessero visto ciò, non avrebbero associato a Lui nessuno.
The Condition of the Polytheists in this Life and the Hereafter
In these Ayat, Allah mentions the condition of the polytheists in this life and their destination in the Hereafter. They appointed equals and rivals with Allah, worshipping them along with Allah and loving them, just as they love Allah. However, Allah is the only deity worthy of worship, Who has neither rival nor opponent nor partner. It is reported in the Sahihayn that `Abdullah bin Mas`ud said: I said, "O Messenger of Allah ﷺ! What is the greatest sin" He said:
«أَنْ تَجْعَلَ للهِ نِدًّا وَهُوَ خَلَقَك»
(To appoint a rival to Allah while He Alone has created you.)
Allah said:
وَالَّذِينَ ءَامَنُواْ أَشَدُّ حُبًّا لِلَّهِ
(But those who believe, love Allah more (than anything else))
Because these believers love Allah, know His greatness, revere Him, believe in His Oneness, then they do not associate anything or anyone with Him in the worship. Rather, they worship Him Alone, depend on Him and they seek help from Him for each and every need.
Then, Allah warns those who commit Shirk,
وَلَوْ يَرَى الَّذِينَ ظَلَمُواْ إِذْ يَرَوْنَ الْعَذَابَ أَنَّ الْقُوَّةَ لِلَّهِ جَمِيعًا
(If only, those who do wrong could see, when they will see the torment, that all power belongs to Allah.) if these people knew what they will face and the terrible punishment they are to suffer because of their disbelief and Shirk (polytheism), then they would shun the deviation that they live by.
Allah mentions their false beliefs in their idols, and that those they followed will declare their innocence of them. Allah said:
إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُواْ مِنَ الَّذِينَ اتَّبَعُواْ
(When those who were followed disown (declare themselves innocent of) those who followed (them).) the angels, whom they used to claim that they worshipped, declare their innocence of them in the Hereafter, saying:
تَبَرَّأْنَآ إِلَيْكَ مَا كَانُواْ إِيَّانَا يَعْبُدُونَ
(We declare our innocence (from them) before You. It was not us they worshipped.) (28:63), and:
سُبْحَـنَكَ أَنتَ وَلِيُّنَا مِن دُونِهِمْ بَلْ كَانُواْ يَعْبُدُونَ الْجِنَّ أَكْـثَرُهُم بِهِم مُّؤْمِنُونَ
("Glorified be You! You are our Wali (Lord) instead of them. Nay, but they used to worship the Jinn; most of them were believers in them.") (34:4)
The Jinn will also disown the disbelievers who worshipped them, and they will reject that worship. Allah said:
وَمَنْ أَضَلُّ مِمَّن يَدْعُو مِن دُونِ اللَّهِ مَن لاَّ يَسْتَجِيبُ لَهُ إِلَى يَوْمِ الْقِيَـمَةِ وَهُمْ عَن دُعَآئِهِمْ غَـفِلُونَ - وَإِذَا حُشِرَ النَّاسُ كَانُواْ لَهُمْ أَعْدَآءً وَكَانُواْ بِعِبَادَتِهِمْ كَـفِرِينَ
(And who is more astray than one who calls on (invokes) besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them And when mankind are gathered (on the Day of Resurrection), they (false deities) will become their enemies and will deny their worshipping.) (46:5, 6) Allah said:
وَاتَّخَذُواْ مِن دُونِ اللَّهِ ءالِهَةً لِّيَكُونُواْ لَهُمْ عِزّاً
كَلاَّ سَيَكْفُرُونَ بِعِبَـدَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدّاً
(And they have taken (for worship) alihah (gods) besides Allah, that they might give them honor, power and glory (and also protect them from Allah' punishment). Nay, but they (the so-called gods) will deny their worship of them, and become opponents to them (on the Day of Resurrection).) (19:81, 82) Prophet Ibrahim said to his people:
إِنَّمَا اتَّخَذْتُمْ مِّن دُونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِّن نَّـصِرِينَ
(You have taken (for worship) idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other, and your abode will be the Fire, and you shall have no helper.) (29:25) Allah said:
وَلَوْ تَرَى إِذِ الظَّـلِمُونَ مَوْقُوفُونَ عِندَ رَبّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ لَوْلاَ أَنتُمْ لَكُنَّا مُؤْمِنِينَ قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءكُمْ بَلْ كُنتُمْ مُّجْرِمِينَ وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ اْلَعَذَابَ وَجَعَلْنَا الاْغْلَـلَ فِى أَعْنَاقِ الَّذِينَ كَفَرُواْ هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ
(But if you could see when the Zalimun (polytheists and wrongdoers) will be made to stand before their Lord,how they will cast the (blaming) word one to another! Those who were deemed weak will say to those who were arrogant: "Had it not been for you, we should certainly have been believers!" And those who were arrogant will say to those who were deemed weak: "Did we keep you back from guidance after it had come to you Nay, but you were Mujrimin (polytheists, sinners, disbelievers, criminals)." Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals to Him!" And each of them (parties) will conceal their own regrets (for disobeying Allah during this worldly life), when they behold the torment. And We shall put iron collars round the necks of those who disbelieved. Are they requited aught except what they used to do) (34:31-33) Allah said:
وَقَالَ الشَّيْطَـنُ لَمَّا قُضِىَ الاٌّمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ وَمَا كَانَ لِىَ عَلَيْكُمْ مِّن سُلْطَـنٍ إِلاَّ أَن دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِى فَلاَ تَلُومُونِى وَلُومُواْ أَنفُسَكُمْ مَّآ أَنَاْ بِمُصْرِخِكُمْ وَمَآ أَنتُمْ بِمُصْرِخِىَّ إِنِّى كَفَرْتُ بِمَآ أَشْرَكْتُمُونِ مِن قَبْلُ إِنَّ الظَّـلِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ
(And Shaytan (Satan) will say when the matter has been decided: "Verily, Allah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you except that I called you, and you responded to me. So blame me not, but blame yourselves. I cannot help you, nor can you help me. I deny your former act in associating me (Satan) as a partner with Allah (by obeying me in the life of the world). Verily, there is a painful torment for the Zalimin (polytheists and wrongdoers).) (14:22)
Allah then said:
وَرَأَوُاْ الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الاٌّسْبَابُ
(...and they see the torment, then all their relations will be cut off from them.) meaning, when they see Allah's torment, their power and means of salvation are all cut off, and they will have no way of making amends, nor will they find a way of escape from the Fire. `Ata' reported that Ibn `Abbas said about:
وَتَقَطَّعَتْ بِهِمُ الاٌّسْبَابُ
(then all their relations will be cut off from them.) "meaning the friendship." Mujahid reported a similar statement in another narration by Ibn Abu Najih.
Allah said:
وَقَالَ الَّذِينَ اتَّبَعُواْ لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّءُواْ مِنَّا
(And those who followed will say: "If only we had one more chance to return (to the worldly life), we would disown (declare ourselves as innocent from) them as they have disowned (declared themselves as innocent from) us.")
This Ayah means: `If we only had a chance to go back to the life so that we could disown them (their idols, leaders, etc.) shun their worship, ignore them and worship Allah Alone instead.' But they utter a lie in this regard, because if they were given the chance to go back, they would only return to what they were prohibited from doing, just as Allah said. This is why Allah said:
كَذَلِكَ يُرِيهِمُ اللَّهُ أَعْمَـلَهُمْ حَسَرَتٍ عَلَيْهِمْ
(Thus Allah will show them their deeds as regrets for them.) meaning, their works will vanish and disappear. Similarly, Allah said:
وَقَدِمْنَآ إِلَى مَا عَمِلُواْ مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَآءً مَّنثُوراً
(And We shall turn to whatever deeds they (disbelievers, polytheists, sinners) did, and We shall make such deeds as scattered floating particles of dust.) (25:23)
Allah also said:
مَّثَلُ الَّذِينَ كَفَرُواْ بِرَبِّهِمْ أَعْمَالُهُمْ كَرَمَادٍ اشْتَدَّتْ بِهِ الرِّيحُ فِي يَوْمٍ عَاصِفٍ
(The parable of those who disbelieved in their Lord is that their works are as ashes, on which the wind blows furiously on a stormy day.) (14:18), and:
وَالَّذِينَ كَفَرُواْ أَعْمَـلُهُمْ كَسَرَابٍ بِقِيعَةٍ يَحْسَبُهُ الظَّمْآنُ مَآءً
(As for those who disbelieved, their deeds are like a mirage in a desert. The thirsty one thinks it to be water.) (24:39)
This is why Allah said ـ at the end of the Ayah 2:167 above
وَمَا هُم بِخَـرِجِينَ مِنَ النَّارِ
(And they will never get out of the Fire.)
165- (Bütün bunlara rağmen) insanlardan bir kısmı Allah’ın yanı sıra
birtakım ortaklar ediniyorlar da onları Allah sever gibi seviyorlar. İman edenlerin Allah’a olan
sevgisi ise çok daha güçlüdür. Zulmedenler azabı görecekleri vakit (anlayacakları gibi şimdi de)
kuvvetin bütünüyle Allah’ın olduğunu ve Allah’ın azabının gerçekten çok şiddetli olduğunu bir
bilseler!
166- O zaman kendilerine uyulanlar, uyanlardan uzaklaşacaklardır. O azabı görecekler ve
aralarındaki bütün bağlar da kopacaktır.
167- (Onlara) uyanlar da: “Keşke, bizim için (dünyaya) bir dönüş imkânı olsa da onların bizden uzaklaştıkları gibi biz de onlardan uzaklaşsak!”
derler. İşte böylece Allah onlara amellerini üzerlerine çökmüş pişmanlıklar halinde
gösterecektir. Onlar o ateşten çıkacak da değillerdir.
165. Bu âyet-i kerimenin bir önceki âyetle bağlantısı ne kadar da güzeldir! Yüce Allah
vahdaniyetini, bunun kat’i delillerini ve her türlü şüpheyi ortadan kaldıran ve kesin bilgiye
ulaştıran apaçık belgelerini beyan ettikten sonra, burada da şöyle buyurmaktadır:“İnsanlardan bir kısmı” bunca eksiksiz açıklamaya rağmen bazı
yaratılmışları “Allah’ın yanı sıra birtakım ortaklar ediniyorlar…” Yani
ibadet, muhabbet, tazim ve itaatte Allah’a denk ve benzer tutuyorlar. Artık delilin ortaya
konulmasından ve tevhidin açıklanmasından sonra bu durumda olan bir kimsenin, Allah’a karşı
inatlaşan, Allah’a karşı çıkan bir kimse olduğu yahut da Allah’ın âyetleri ve Allah’ın
yarattıkları üzerinde tefekkür ve düşünmekten yüz çeviren bir kimse olduğu anlaşılır. O nedenle
de böylesinin bu yüz çevirmesinde ve inatlaşmasında en küçük bir mazereti dahi olamaz. Aksine
böyleleri hakkında azap hak olmuştur. Allah’la birlikte ortaklar edinen bu kimseler, onları
yaratma, rızık verme ve varlıkların işlerini idare etme gibi hususlarda Allah’a eşit görüyor
değillerdi. Sadece, ortak edindiklerini ibadette Allah’a eşit kabul ediyor ve kendilerini
Allah’a yakınlaştırsınlar diye bu varlıklara ibadet ediyorlardı.
Yüce Allah’ın:“ediniyorlar” buyurmasında Allah’ın hiçbir denginin olmadığına,
müşriklerin birtakım yaratılmışları O’na denk tutmalarının ise sadece mücerret bir adlandırma ve
anlamsız boş sözlerden ibaret olduğuna delil vardır. Nitekim bir başka yerde de şöyle buyrulmaktadır:“Onlar Allah’a ortak koştular. De ki: Bunların adlarını söyleyin bakalım! Siz yeryüzünde ona bilmediği bir şeyi mi haber veriyorsunuz; yoksa siz üstünkörü söz mü söylüyorsunuz?”(er-Râd, 13/33); “Onlar ancak sizin ve atalarınızın adlandırdığı ve Allah’ın kendileri hakkında hiçbir delil indirmediği birtakım isimlerden ibarettir. Onlar ancak zanna uyarlar.”(en-Necm, 53/23)
Hiçbir yaratılmış Allah’a denk olamaz; çünkü Allah yaratıcıdır, onun dışındaki varlıklar ise
yaratılmıştır. O Rabdir, rızık verendir. Onun dışındakiler ise rızık verilendir. Allah hiçbir
şeye muhtaç olmayan zengindir, yaratılmışlar ise O’na muhtaçtır. O her bakımdan kâmildir,
eksiklikten münezzehtir. Kullar ise bütün yönleri ile eksiktirler. Fayda da veren, zarar da
veren Allah’tır. Yaratılmış varlıkların ise kendiliklerinden fayda ve zarar verme güçleri,
herhangi bir şeye sahip olmaları söz konusu değildir. Böylelikle kesin olarak Allah’tan başka
ilâhlar ve ortaklar edinenlerin sözlerinin bâtıl olduğu ortaya çıkmaktadır. Ortak edinilen bu
varlık ister bir melek, ister bir peygamber, ister salih bir kul, ister bir put, ister başka bir
şey olsun fark etmez.
Yine kesin olarak kâmil sevgiye ve huzurunda tam bir zilletle boyun eğmeye müstahak olan yalnız
Allah’tır. Bundan dolayı Yüce Allah mü’minleri:“İman edenlerin Allah’a olan sevgisi ise çok daha güçlüdür.”
diyerek övmektedir. Yani mü’minler ortak edinenlerin ortaklarına duydukları sevgiden çok daha
kuvvetli bir sevgi ile Allah’ı severler. Çünkü onlar sevgilerini Allah’a tahsis etmişler. Onlar
ise o sevgiye başkalarını ortak etmişlerdir. Ayrıca mü’minler gerçek anlamda sevgiye layık olan,
sevilmesi kulun salahının, mutluluğunun ve kurtuluşunun tâ kendisi olan bir zatı sevmişlerdir.
Müşrikler ise hiçbir şekilde sevilmeye layık olmayan ve sevilmesi de kulun bedbahtlığının,
fesada ermesinin, işlerinin darmadağınık olmasının ve yüzüstü kalmasının sebebi olan varlıkları
sevmişlerdir. Bundan dolayı da Yüce Allah böylelerini şu buyruğu ile tehdit etmektedir:
Allah’a ortaklar koşmak, kulların gerçek Rabbinden başkasına boyun eğmek, Allah’ın yolundan
alıkoymak ve insanların zararına çalışmak suretiyle “Zulmedenler”
Kıyamet gününde gözleri ile ayan beyan “azabı görecekleri vakit (anlayacakları gibi şimdi de) kuvvetin bütünüyle Allah’ın olduğunu ve Allah’ın azabının gerçekten çok şiddetli olduğunu bir bilseler!”
Yani azabı göreceklerinde kuvvet ve kudretin bütünü ile Allah’a ait olduğunu, koştukları
ortakların ise hiçbir güce sahip olmadıklarını, anlayacaklardır. İşte o gün ortaklarının güçsüz
ve aciz olduklarını dünya hayatında iken sandıkları gibi herhangi bir yetkiye sahip
olmadıklarını, bu ortakların kendilerini Allah’a yakınlaştıramadığını, Allah’a
ulaştıramadıklarını göreceklerdir. Böylelikle zanlarının boş olduğu ortaya çıkacak, çabaları
boşa gitmiş olacaktır. Ağır ve çetin azap onlara hak olacak ve ortakları onların azaplarından
hiçbir şeyi geri çeviremeyecek, onlara zerre ağırlığı kadar bir faydaları dokunmayacaktır. Tam
aksine faydalı olacaklarını sandıkları bu varlıklardan dolayı zarar göreceklerdir.
166-167. “O zaman kendilerine uyulanlar, uyanlardan uzaklaşacaklardır. O azabı görecekler ve aralarındaki bütün bağlar da kopacaktır.”
Kendilerine uyulanlar kendilerine uyanlar ile hiçbir ilişkilerinin olmadığını ilan edecek,
dünyada iken aralarında bulunan her türlü bağ paramparça olacaktır. Çünkü aradaki bu bağlar
Allah’tan başkası içindi ve Allah’ın emrine uygun değildi ve hiçbir aslı olmayan bâtıl ile
alakalıydı. Bundan dolayı amelleri darmadağınık ve halleri de perişan olacaktır. Yalan söylemiş
olduklarını açıkça anlayacaklar. Fayda vereceğini, sonuç alacaklarını sandıkları amelleri ise
aleyhlerine bir hasret ve bir pişmanlığa dönüşmüş olacaktır. Onlar ebediyen, bir daha hiç
çıkmamak üzere Cehenneme gireceklerdir. O halde bu hüsrandan öte bir hüsran var mıdır? Buna
sebep ise onların bâtıla uymaları, umut bağlanmaması gereken şeye umut bağlamaları,
bağlanılmaması gereken yere bağlanmalarıdır. Böylece amellerinin bağlı olduğu şey batıl ve boş
olunca amelleri de boşa çıkacaktır. Amelleri boşa çıkınca da umdukları boşa çıktığı için
pişmanlık duyacaklar ve umut bağladıkları bu varlıklar kendileri için çok büyük zarara neden
olacaktır.
Mutlak Melik ve apaçık hakkın kendisi olan Allah’a bağlanan, amelini yalnız O’nun için ihlâsla
yapan ve O’nun faydasını uman kişin durumu ise çok farklıdır. Böylesi hakkı yerli yerine
koymuştur. O nedenle amelleri de hak olmuştur. Çünkü amelleri hakka bağlıdır. Bundan dolayı
böyle bir kimse amelinin neticesini elde ederek kurtulur. Amelinin karşılığını Rabbinin nezdinde
kesintisiz ve eksiksiz olarak bulur. Nitekim Yüce Allah şöyle buyurmaktadır:“Kâfir olup Allah’ın yolundan alıkoyanların amellerini (Allah) boşa çıkartır. İman edip salih amel işleyenler ve Muhammed’e indirilene -ki o Rabb’lerinden gelen hakkın tâ kendisidir- iman edenlerin ise (Allah) günahlarını bağışlar ve hallerini ıslah eder. Bu böyledir çünkü kâfir olanlar bâtıla uymuşlardır. İman edenler ise Rablerinden gelen hakka uymuşlardır. İşte Allah insanlara misallerini böyle açıklar.”(Muhammed, 47/1-3)
İşte o vakit bâtıl önderlerin peşinden gidenler dünya hayatına geri döndürülerek Allah’a ortak
koşmayı terk etmek ve ameli Allah için ihlâsla yapmaya yönelmek suretiyle uydukları önderlerden
uzaklaşmayı temenni edeceklerdir. Ancak iş işten geçmiş olacaktır. Çünkü o vakit, mühlet
verilecek ve süre tanınacak bir vakit değildir. Buna rağmen onlar bu temennilerinde de
yalancıdırlar. Zira eğer dünyaya geri döndürülecek olsalar yine kendilerine yasak kılınmış
şeylere tekrar dönerler. Onların bu sözleri, uydukları kimseler kendilerinden uzaklaştıklarında
öfke ve kızgınlıkla söyledikleri bir sözden ve kuruntudan ibaret bir temenniden öte bir şey
değildir. Zira günah onların günahıdır. Kötülüklerde kendisine uyulanların başı İblistir. Bununla beraber o kendilerine uyanlara şöyle diyecektir:“İş olup bitince şeytan da der ki: Doğrusu Allah’ın size verdiği söz gerçekti, ben de size vaadde bulunmuştum ama size verdiğim sözde durmadım. Zaten benim sizin üzerinizde hiçbir nüfuzum da yoktu. Yalnız ben sizi çağırdım, siz de çağrımı kabul ettiniz, o halde beni kınamayın, bilakis kendinizi kınayın.”(İbrahim, 14/22).
I pored tih jasnih ajeta, neki ljudi druge Allahu pridružuju, vole ih kao što Allaha vole, ali oni koji vjeruju više vole Allaha nego što mnogobošci vole svoja božanstva, jer oni, vjernici, Allahu ništa ne pridružuju, i vole Ga u stanju lagodnosti i u stanju iskušenja, dok mnogobošci vole svoja božanstva u stanju lagodnosti, a Allahu se mole kada ih kakva nedaća zadesi. Kada bi oni koji nepravdu čine time što Allahu druge pridružuju i time što loša djela čine vidjeli kakvo će im stanje biti na ahiretu dok budu posmatrali kaznu, znali bi da sva snaga pripada Allahu, i da On žestoko kažnjava nepokorne. Kada bi to vidjeli, ne bi Mu nikoga pridruživali.
Mặc dù với các dấu hiệu rõ ràng đó, trong thiên hạ vẫn có người mù quáng tôn thờ những thần linh thay vì thờ phượng Allah, họ tự dựng lên các thần linh và tự gán chúng thành những đối tác ngang vai với Ngài, họ thương yêu các thần linh đó như tình yêu dành cho Allah. Tuy nhiên, những người có đức tin thì lại có tình yêu mãnh liệt nơi Allah hơn cả tình yêu mà những kẻ lầm lạc đã dành cho các thần linh của họ, vì họ không tổ hợp với Allah bất cứ thần linh ngang vài nào cùng với Ngài, họ thương yêu Ngài lúc hưng thịnh và cả lúc khó khăn. Còn những kẻ tổ hợp kia, họ yêu các thần linh của họ trong lúc phồn thịnh nhưng khi khó khăn thì hò lại khấn vái Allah. Và nếu như những kẻ làm điều sai quấy tận mắt nhìn thấy hinh phạt của Ngày Phục Sinh thì họ nhận biết rằng mọi quyền lực đều trong tay Allah, Ngài rất hà khắc trong việc trừng phạt đám người bất tuân; giá như họ thấy điều đó là họ chẳng dám tổ hợp với Ngài bất cứ ai.
In the verses that appeared earlier, there was a strong and positive view of Allah's Oneness. Now the present verse points out to the error made by those who associate others in the divinity of Allah and think that they are caretakers of their needs. Their attachment to them reaches the proportions of love that is due for Allah alone.
In direct contrast to this profile of the polytheists, there are the true believers who love Allah alone, and very staunchly too, for a poly-theist may turn away from his self-made god in the event of an impending loss, but a true believer reposes his total confidence in Allah, in gain and loss alike, retaining His love and pleasure as his lasting possession, never leaving his Creator whatever the odds against him be.
Now, returning back to the 'unjust', the Holy Qur'an makes a subtle suggestion that the opportunity to correct their position was there; they could have recognized through their frustrations with their gods that they were helpless and that real power rested with Allah. But, they missed the opportunity and must now learn the hard way. So, the stern warning.
"Dan di antara manusia ada orang-orang yang menyembah selain Allah sebagai tandingan-tandingan;
mereka mencintainya sebagaimana mereka mencintai Allah. Adapun orang-orang yang beriman sangat
cinta kepada Allah. Dan jika seandainya orang-orang yang berbuat zhalim itu mengetahui ketika
mereka melihat siksa (pada Hari Kiamat), bahwa kekuatan itu kepunyaan
Allah semuanya, dan bahwa Allah amat berat siksaanNya (niscaya mereka menyesal). (Yaitu) ketika
orang-orang yang diikuti itu ber-lepas diri dari orang-orang yang mengikutinya, dan mereka
melihat siksa; dan (ketika) segala hubungan antara mereka terputus sama
sekali. Dan berkatalah orang-orang yang mengikuti, 'Seandainya kami dapat kembali (ke dunia), pasti kami akan berlepas diri dari mereka, sebagaimana mereka
berlepas diri dari kami.' Demikian-lah Allah memperlihatkan kepada mereka amal perbuatannya
menjadi sesalan bagi mereka; dan sekali-kali mereka tidak akan keluar dari api neraka." (Al-Baqarah: 165-167).
(165-167) Alangkah tepatnya keterkaitan ayat-ayat ini dengan ayat
sebelumnya, di mana setelah Allah تعالى menjelaskan keesaanNya dan dalil-dalil yang pasti atas
hal itu serta keterangan-keterangan tajam yang menyampaikan kepada keyakinan hati yang
menghilangkan setiap keraguan, Allah menyebutkan dalam ayat ini bahwa ﴾ وَمِنَ ٱلنَّاسِ ﴿ "di antara manusia" dengan adanya semua penjelasan yang sempurna itu, ﴾
مَن يَتَّخِذُ ﴿ "ada orang-orang yang me-nyembah" sebagian dari makhluk-makhluk, ﴾
أَندَادٗا ﴿ "sebagai tanding-an-tandingan" bagi Allah, yakni para sekutu yang mereka samakan dengan Allah dalam ibadah, kecintaan, pengagungan, dan ketaatan. Dan orang yang dalam kondisi seperti ini -setelah penegakan hujjah dan penjelasan tauhid- dapat dipastikan bahwa ia adalah seseorang yang durhaka terhadap Allah تعالى, menentangNya, berpaling dari merenungi ayat-ayatNya dan memikirkan makhluk-makhlukNya, maka ia tidak punya alasan sama sekali dalam hal itu, bahkan pantaslah ia mendapatkan siksaan.
Orang-orang yang membuat tandingan-tandingan bagi Allah tersebut, tidaklah menyejajarkan mereka dengan Allah dalam hal mencipta, mengatur (alam), dan memberi rizki, akan tetapi mereka menyamakannya dengan Allah dalam ibadah, hingga mereka me-nyembah tandingan-tandingan tersebut agar dapat mendekatkan mereka kepada Allah. Pada FirmanNya, ﴾
يَتَّخِذُ ﴿ "Menjadikan," me-rupakan sebuah dalil bahwa Allah tidak memiliki tandingan, akan tetapi kaum musyrikin hanya menjadikan bagi Allah tandingan-tandingan dari beberapa makhluk hanya sebatas penamaan saja dan kata-kata yang tak berarti, sebagaimana Allah تعالى berfirman,
﴾ وَجَعَلُواْ لِلَّهِ شُرَكَآءَ قُلۡ سَمُّوهُمۡۚ أَمۡ تُنَبِّـُٔونَهُۥ بِمَا لَا يَعۡلَمُ فِي ٱلۡأَرۡضِ أَم
بِظَٰهِرٖ مِّنَ ٱلۡقَوۡلِۗ ﴿
"Mereka menjadikan beberapa sekutu bagi Allah. Katakanlah, 'Se-butkanlah sifat-sifat mereka itu.' Atau apakah kamu hendak memberitakan kepada Allah apa yang tidak diketahuiNya di bumi, atau kamu mengata-kan (tentang hal itu) sekadar perkataan pada lahirnya saja?" (Ar-Ra'd: 33), dan FirmanNya,
﴾ إِنۡ هِيَ إِلَّآ أَسۡمَآءٞ سَمَّيۡتُمُوهَآ أَنتُمۡ وَءَابَآؤُكُم مَّآ أَنزَلَ ٱللَّهُ بِهَا مِن سُلۡطَٰنٍۚ
إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَمَا تَهۡوَى ٱلۡأَنفُسُۖ وَلَقَدۡ جَآءَهُم مِّن رَّبِّهِمُ
ٱلۡهُدَىٰٓ 23 ﴿
"Itu semua tidak lain hanyalah nama-nama yang kamu dan bapak-bapak kamu mengadakannya; Allah tidak menurunkan suatu keterangan pun untuk (menyembah)nya. Mereka tidak lain hanyalah mengikuti sangkaan-sangkaan." (An-Najm: 23).
Oleh karena itu, makhluk bukanlah tandingan bagi Allah تعالى, karena Allah adalah pencipta dan selainNya adalah makhluk, Rabb yang Memberikan rizki, adapun selainNya adalah yang diberi rizki, Allah adalah Mahakaya sedang kalian adalah fakir, Dia Maha-sempurna dari segala aspeknya, sedang hamba serba kekurangan dalam segala aspeknya, Allah-lah yang memberikan manfaat dan mudarat, sedang makhluk tidak memiliki apa-apa dari manfaat, mudarat maupun urusan seperti itu. Maka sangatlah diketahui dengan yakin akan kebatilan perkataan orang-orang yang men-jadikan dari selain Allah sebagai tuhan-tuhan dan tandingan-tan-dingan, baik dari para malaikat, para nabi, orang-orang shalih, patung ataupun yang lainnya, dan bahwasanya Allah-lah yang berhak untuk dicintai secara penuh dan ditaati secara total.
Oleh karena itu Allah memuji kaum Mukminin dengan Fir-manNya, ﴾ وَٱلَّذِينَ ءَامَنُوٓاْ أَشَدُّ حُبّٗا لِّلَّهِۗ
﴿ "Adapun orang-orang yang beriman, sangat cinta kepada Allah," maksudnya, daripada orang-orang yang membuat tandingan bagi Allah itu kepada tandingan-tandingan tersebut, karena mereka, kaum Mukminin tulus dalam mencintai Allah, sedang mereka menyekutukan Allah dengan tandingan-tandingan tersebut, dan karena mereka (orang-orang beriman) mencintai Dzat yang berhak untuk dicintai secara hakiki yang mana mencintaiNya adalah inti dari segala kebaikan seorang hamba, kebahagiaannya dan keselamatannya, sedang kaum musyrikin mencintai sesuatu yang sama sekali tidak pantas untuk diberikan cinta dan mencintainya adalah inti dari kesengsaraan seorang hamba, kerusakannya, dan kekacauan urusan dirinya.
Oleh karena itu, Allah mengancam mereka dengan Firman-Nya, ﴾ وَلَوۡ يَرَى ٱلَّذِينَ ظَلَمُوٓاْ ﴿ "Dan jika seandainya orang-orang yang berbuat zhalim itu mengetahui" (akibat buruk) dari menjadikan tandingan-tandingan bagi Allah dan tunduk kepada selain Rabb seluruh makhluk, dan mereka berlaku zhalim terhadap hamba-hambaNya dari jalan Allah serta usaha mereka dalam memudaratkan hamba-hambaNya dengan menghalangi mereka, ﴾
إِذۡ يَرَوۡنَ ٱلۡعَذَابَ ﴿ "ketika me-reka melihat siksa," yaitu pada Hari Kiamat secara jelas dengan mata mereka sendiri, ﴾
أَنَّ ٱلۡقُوَّةَ لِلَّهِ جَمِيعٗا وَأَنَّ ٱللَّهَ شَدِيدُ ٱلۡعَذَابِ ﴿ "bahwa kekuatan itu kepunyaan Allah semuanya, dan bahwa Allah amat berat siksaanNya (niscaya mereka menyesal)." Maksudnya, mereka akan mengetahui secara benar dan yakin bahwa kekuatan dan kekuasaan hanya milik Allah semuanya dan bahwasanya tandingan-tandingan mereka itu tidak memiliki kekuatan sedikit pun, maka jelaslah bagi mereka pada saat itu kelemahan dan ketidakmampuannya, tidak seperti apa yang mereka duga saat di dunia, bahkan mereka berpikir bahwa tandingan-tandingan itu memiliki peran dalam hal itu, dan bahwa itu semua akan mendekatkan mereka kepada Allah, serta menyampaikan mereka kepadaNya. Maka sia-sialah dugaan me-reka tersebut, hilanglah usaha mereka, dan patutlah mereka men-dapat azab yang pedih, sedang tandingan-tandingan yang mereka buat itu tidak dapat menolong mereka, dan tidak dapat memberi-kan manfaat sedikit pun, bahkan mereka akan mendapatkan bahaya dari arah yang mulanya mereka sangka ada manfaatnya.
Orang-orang yang diikuti itu berlepas diri dari mereka yang mengikutinya dan terputuslah hubungan yang terjalin di antara mereka saat mereka masih di dunia dahulu, sebab hubungan itu terjalin karena selain Allah, dan atas perintah selain Allah, serta berkaitan dengan perkara kebatilan yang tidak ada hakikatnya, yang akhirnya pupuslah amalan mereka, hancurlah kondisi mereka, dan jelaslah bahwa mereka itu adalah orang-orang yang dusta dan bahwasanya perbuatan-perbuatan mereka yang mereka harapkan manfaatnya dan hasilnya namun terbalik menjadi penyesalan dan kerugian, dan bahwa mereka kekal dalam neraka, tidak akan keluar darinya selamanya, maka adakah kerugian setelah kerugian seperti ini?
Yang demikian itu karena mereka mengikuti kebatilan lalu mereka beramal dengan perbuatan yang batil pula. Mereka meng-harapkan perkara yang tidak bisa diharapkan dan bergantung ke-pada sesuatu yang tidak ada gunanya bergantung padanya. Akhir-nya batillah perbuatan-perbuatan mereka karena batilnya tempat mereka bergantung. Dan ketika perbuatan-perbuatan mereka batil, terjadilah kerugian dengan lenyapnya harapan dan malah mem-bahayakan mereka dengan bahaya yang besar. Hal ini sangatlah berbeda jauh dengan orang yang bergantung hanya kepada Allah yang Maha Memiliki kebenaran yang nyata, mengikhlaskan per-buatan hanya karenaNya dan mengharap manfaatnya. Orang yang seperti inilah yang telah meletakkan kebenaran pada tempatnya, di mana perbuatan-perbuatannya adalah benar karena bergantung kepada yang benar, hingga dia berhasil mendapatkan buah dari perbuatannya dan merasakan balasannya pada sisi Rabbnya tanpa terputus, sebagaimana Allah تعالى berfirman,
﴾ ٱلَّذِينَ كَفَرُواْ وَصَدُّواْ عَن سَبِيلِ ٱللَّهِ أَضَلَّ أَعۡمَٰلَهُمۡ 1 وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ
ٱلصَّٰلِحَٰتِ وَءَامَنُواْ بِمَا نُزِّلَ عَلَىٰ مُحَمَّدٖ وَهُوَ ٱلۡحَقُّ مِن رَّبِّهِمۡ كَفَّرَ
عَنۡهُمۡ سَيِّـَٔاتِهِمۡ وَأَصۡلَحَ بَالَهُمۡ 2 ذَٰلِكَ بِأَنَّ ٱلَّذِينَ كَفَرُواْ ٱتَّبَعُواْ
ٱلۡبَٰطِلَ وَأَنَّ ٱلَّذِينَ ءَامَنُواْ ٱتَّبَعُواْ ٱلۡحَقَّ مِن رَّبِّهِمۡۚ كَذَٰلِكَ يَضۡرِبُ
ٱللَّهُ لِلنَّاسِ أَمۡثَٰلَهُمۡ 3 ﴿
"Orang-orang yang kafir dan menghalangi (manusia) dari jalan Allah, Allah menghapus perbuatan-perbuatan mereka. Dan orang-orang yang beriman (kepada Allah) dan mengerjakan amal-amal yang shalih serta beriman kepada apa yang diturunkan kepada Muhammad dan itulah yang haq dari Rabb mereka, Allah menghapuskan kesalahan-kesalahan mereka dan memperbaiki keadaan mereka. Yang demikian adalah karena sesungguhnya orang-orang kafir mengikuti yang batil dan sesungguhnya orang-orang Mukmin mengikuti yang haq dari Rabb mereka. Demikian-lah Allah membuat untuk manusia permisalan-permisalan bagi mereka." (Muhammad: 1-3).
Di saat itu orang-orang yang mengikuti, akan berangan-angan agar dikembalikan lagi ke dunia hingga mereka bisa berlepas diri dari makhluk-makhluk yang mereka ikuti tersebut yaitu dengan meninggalkan kesyirikan terhadap Allah dan kembali beramal dengan ikhlas hanya karena Allah semata. Namun itu sangatlah mustahil dan telah pupuslah harapan, karena saat itu bukanlah lagi masa penangguhan dan penundaan. Walaupun demikian juga mereka itu adalah orang-orang yang dusta, karena bila pun mereka dikembalikan ke dunia, pastilah mereka akan kembali kepada hal yang telah dilarang bagi mereka, dan apa yang mereka katakan itu hanyalah sebatas angan-angan belaka yang mereka angan-angan-kan dengan rasa jengkel dan marah terhadap orang-orang yang mereka ikuti tersebut ketika berlepas diri dari mereka dan dosa yang telah nyata itu adalah dosa mereka sendiri. Dan pemimpin dari tandingan-tandingan yang diikuti dalam kejahatan itu adalah iblis. Walaupun demikian ia berkata kepada para pengikutnya
﴾ لَمَّا قُضِيَ ٱلۡأَمۡرُ إِنَّ ٱللَّهَ وَعَدَكُمۡ وَعۡدَ ٱلۡحَقِّ وَوَعَدتُّكُمۡ فَأَخۡلَفۡتُكُمۡۖ وَمَا كَانَ
لِيَ عَلَيۡكُم مِّن سُلۡطَٰنٍ إِلَّآ أَن دَعَوۡتُكُمۡ فَٱسۡتَجَبۡتُمۡ لِيۖ فَلَا تَلُومُونِي
وَلُومُوٓاْ أَنفُسَكُمۖ ﴿
"tatkala perkara (hisab) telah diselesaikan, 'Sesungguhnya Allah telah
menjanjikan kepadamu janji yang benar, dan aku pun telah men-janjikan kepadamu tetapi aku
menyalahinya. Sekali-kali tidak ada kekua-saan bagiku terhadapmu, melainkan (sekedar)
aku menyerumu lalu kamu mematuhi seruanku, oleh sebab itu janganlah kamu mencercaku, akan tetapi
cercalah dirimu sendiri'." (Ibrahim: 22).
Meskipun ada tanda-tanda yang sangat jelas itu ternyata masih ada sebagian orang yang mencari tuhan-tuhan selain Allah untuk dijadikan sebagai tandingan Allah. Mereka mencintai tuhan-tuhan itu sebagaimana mereka mencintai Allah. Tetapi, cinta orang-orang mukmin kepada Allah lebih besar daripada cinta orang-orang tersebut kepada tuhan-tuhan sesembahan mereka karena orang-orang mukmin itu tidak menyekutukan Allah dengan siapa pun dan mereka mencintai Allah di kala senang maupun susah. Sebaliknya, orang-orang musyrik itu hanya mencintai tuhan-tuhan mereka di kala senang saja. Namun, di kala susah mereka hanya memohon kepada Allah. Sekiranya orang-orang yang berbuat zalim dengan cara menyekutukan Allah dan melakukan keburukan itu melihat kondisi diri mereka di akhirat, yaitu ketika mereka menyaksikan azab, niscaya mereka akan tahu bahwa satu-satunya pemilik semua kekuatan adalah Allah, dan bahwa Dia Mahakeras azab-Nya bagi orang-orang yang durhaka kepada-Nya. Sekiranya mereka melihat hal itu, niscaya mereka tidak akan menyekutukan Allah dengan siapa pun.
By their nature and circumstances, human beings always look for an external support—a being, who may compensate for their feelings of helplessness, and may serve as a source of confidence and conviction. To make someone a part of one’s life in this capacity is akin to accepting that being as a deity. When a being (or an object) is taken as a deity, it is assumed to be someone or something worthy of being worshipped. It necessarily entails that all one’s feelings of love and devotion become exclusively reserved for that being or object. Their own nature compels human beings to have some focus for all their feelings of love, devotion and reverence. And whatever becomes the focus of these emotions is held to be God. (That is, that object has been accorded the status of divinity). Since God remains invisible in this present world, one who judges things by appearances tends to accord some visible being the status due only to the Almighty. Such beings are generally leaders who, because of certain marks of distinction, become the centre of public attention. This vacuum in human nature was in actual fact to be filled by God Almighty, but many people chose something or someone other than God for this purpose. This happens when ordinary human beings, seeing someone surrounded by visible pomp and splendour, are impressed by certain special talents or qualities; when they find certain individuals occupying ‘seats’ sanctified by centuries-old traditions; when at times they are impressed by the large following which certain people enjoy and when they see public figures surrounded with the halo of mysterious legends. Being ordinary mortals themselves, they come thus to regard certain persons as possessing extraordinary power and therefore superior to the common man. But the truth is that in this universe of God, no one save God possesses any power or greatness. Man may continue to receive the status of divinity only for so long as God remains invisible. But when God appears on Doomsday, the state of affairs will change so drastically that people will flee from one another. Today people take great pride in their association with and devotion to great men. They think that they are clinging to a firm rock which will surely help them in the Hereafter. Such association will prove meaningless on Doomsday—as if they had never existed at all. Man will look at his past life in despair, but he will be utterly helpless to rectify the situation. He will be able to do nothing but regret his past deeds.
Bu açık ayetlerle beraber insanlardan bazıları, Allah'ın dışında ilahlar edinerek, onları Allah Teâlâ’ya denk tutarlar. Onları, Allah'ı sevdikleri gibi severler. İman edenlerin Allah'a olan sevgileri ise, bu kimselerin ilahlarına olan sevgilerinden çok daha güçlüdür. Çünkü onlar hiçbir şeyi Allah'a denk tutmazlar ve O'nu rahatlıkta da, darlıkta da severler. Fakat onlar, ilahlarını sadece rahatlıkta severler. Darlık zamanında ise sadece Allah'a dua ederler. O zalimler, şirk ve işledikleri günahlarla ahirette azabı gördükleri zaman, kendi hallerini bir görselerdi, bütün gücün tek sahibinin Allah olduğunu ve kendisine isyan edenlere karşı azabının çok şiddetli olduğunu bilirlerdi. Bunu bir bilselerdi O'na hiç bir şeyi ortak koşmazlardı.
Malgré ces signes clairs, certains parmi les gens adorent des divinités autres qu’Allah et font de ces divinités des égaux à Allah, les aimants aussi intensément qu’ils aiment Allah. Or les croyants aiment Allah plus intensément que ces gens n’aiment leurs divinités, car ils n’associent rien à Allah et l’aiment dans l’aisance comme dans l’adversité. Quant à ces gens, ils aiment leurs divinités dans l’aisance mais une fois dans l’adversité, ils n’invoquent qu’Allah. Si ceux qui sont injustes, à cause de leur polythéisme et de la perpétration des péchés, se voyaient subir le châtiment de l’au-delà, ils sauraient qu’Allah est le seul à détenir la force et qu’Il est dur en châtiment avec ceux qui Lui désobéissent. S’ils se voyaient subir le châtiment de l’au-delà, ils n’associeraient dans Son adoration aucune autre divinité.
Kendilerine uyulan önder kimseler, kıyamet gününün korkunç hallerine ve şiddetine şahit olduğunda, kendilerine uyan zayıf kimseleri inkâr ederek onlardan uzaklaşınca, bu kimselerin bütün kurtuluş yolları ve vesileleri de yok olur gider.
Hal itu terjadi ketika para pemimpin yang menjadi panutan berlepas tangan dari orang-orang lemah yang menjadi pengikut mereka, karena para pemimpin itu menyaksikan betapa dahsyatnya peristiwa-peristiwa yang terjadi di hari Kiamat dan mereka merasa tidak berdaya untuk menyelamatkan diri mereka.
En raison des terribles et effroyables scènes dont ils seront témoins le Jour de la Résurrection, les meneurs se désavoueront de ceux qui les suivaient. Ce jour-là, aucune voie ni aucun moyen de salut ne leur profiteront.
Towards the end of the preceding verse it was said that the punishment of the Hereafter is severe. How severe it will be is now the subject of the present verse.
The severity of the punishment against which the polytheists have been warned will unfold itself when their leaders whom they followed will disown them as their votaries; and they both, the leaders and the led, will witness the punishment, and whatever bonds of leading and following may have existed between them would be snapped apart, very much like it happens in our mortal world when people share in the illegal but wriggle out when apprehended, so much so, that they would even go to the limit of refusing to recognize their accomplices!
When the so-called 'people' of their leaders will see this turnabout of theirs, they will fret and fume but will be unable to do anything about it except wishing that there be a return for them to the mortal world where they could, at least, square up with their greasy leaders - 'May be this time they come back to us seeking our allegiance which would be a perfect time to say no to them and to distance ourselves from them and to do to them what they did to us.'
But, what price are these dreams now? They are not going anywhere. They are stuck with 'their deeds which they see as remorse', and they all, the leaders and their followers, 'are not to come out from the Fire', since the punishment for shirk, the grave sin of associating partners with Allah, is to remain in the Fire for ever.
To će biti onda kada se glavešine odreknu sljedbenika, slababašnih koji su ih slijedili, zbog strahota Sudnjeg dana koje će vidjeti, kada im se svi putevi spasa prekinu.
Đó là lúc những kẻ được suy tôn tự tuyên bố cắt đứt quan hệ với những người yếu thế đi theo chúng, bởi chúng tận mắt nhìn thấy những cảnh tượng hãi hùng trong Ngày Phục Sinh và họ đã mất hết mọi hi vọng về việc được cứu rỗi.
Iyon ay kapag nagpapawalang-kaugnayan na ang mga pinunong sinusunod sa mga mahinang sumunod sa kanila dahil sa nakasasaksi na sila sa mga hilakbot sa Araw ng Pagbangon at mga kalamidad nito, [kapag] nagkalagut-lagot na sa kanila ang lahat ng mga kaugnayan ng kaligtasan at mga kaparaanan nito,
A razón de las increíbles y aterradoras escenas de las que serán testigos el Día de la Resurrección, los líderes abandonarán a sus seguidores. Ese día, ningún medio de salvación les será útil.
Ciò avviene quando i capi malvagi rinnegherannoi deboli che li hanno seguiti, perché vedranno gli orrori del Giorno del Giudizio e le sue avversità. In quel momento, tutte le possibilità di salvezza e i mezzi che portano ad essa vennero a mancare.
Then the leaders who were followed in disbelief will reject the weak people who followed them because of seeing the terrors and hardships of the Day of Judgement; so, all ties and means of escape will be cut off from them.
The weak and those who followed will say, ‘If only we could go back to the earth, we would reject our leaders as they reject us’. Allah shows them the severe punishment in the Afterlife and the consequence of following their leaders in falsehood: regrets and sorrow, and they will never leave the fire of Hell.
Và đám người yếu thế và đi theo nói: Ôi ước chi chúng tôi có cơ hội trở lại trần gian thì chúng tôi quyết cắt đứt quan hệ với họ giống như họ đã cắt đứt quan hệ với chúng tôi tại đây, đó là lúc đám người yếu thế thấy được hinh phạt kinh hoàng mà Allah dành trừng phạt cả họ lẫn đám người được suy tôn, cho dù họ có hối hận và hoảng sợ thì họ vẫn không thể thoát khỏi Hỏa Ngục.
I deboli e i seguaci dissero: "Se potessimo ritornare in questo mondo, noi rinnegheremmo i nostri capi così come loro ci hanno rinnegati". Così come Allāh inflisse loro dure punizioni nell'Aldilà, mostrerà loro, pentiti e tristi, le conseguenze di aver seguito i loro capi nella menzogna, e non usciranno mai dal Fuoco.
Los débiles y los seguidores dirán: “Si pudiéramos regresar a la vida terrenal le daríamos la espalda a nuestros líderes como ellos lo hicieron con nosotros.” Al‑lah les mostrará el duro castigo que los espera en el Más Allá y los hará sufrir arrepentimiento y dolor por haber seguido a estos líderes en la falsedad. Una vez que entren, no saldrán jamás del Infierno.
Slabašni i sljedbenici će govoriti: "Kamo sreće da se na dunjaluk vratimo pa da se naših glavešina odreknemo kao što su se oni nas odrekli." Kao što će im Allah pokazati žestoku kaznu na ahiretu, pokazat će im i rezultat njihovog slijeđenja tih glavešina koji je pusto kajanje i tuga, i oni nikada iz Vatre neće izaći.
Orang-orang lemah dan para pengikut itu pun berkata, “Seandainya kami bisa kembali lagi ke dunia, lalu kami berlepas tangan dari para pemimpin kami, sebagaimana mereka berlepas tangan dari kami." Sebagaimana Allah memperlihatkan kepada mereka azab yang berat di akhirat, Allah juga akan memperlihatkan akibat dari tindakan mereka mengikuti para pemimpin dalam kebatilan dalam bentuk penyesalan dan kesedihan yang mendalam, dan mereka tidak akan keluar dari neraka untuk selama-lamanya.
Les faibles et les suiveurs diront: Si seulement nous pouvions retourner dans ce bas monde afin de nous désavouer de nos chefs comme ils viennent de se désavouer de nous. Allah leur montrera le dur châtiment dans l’au-delà qui les attend, et leur fera éprouver regrets et chagrins pour avoir suivi ces meneurs dans le faux. Une fois entrés, ils ne sortiront plus jamais de l’Enfer.
O zaman zayıf ve tabi olanlar şöyle diyecekler: “Bizim, dünyaya tekrar geri dönüş şansımız yok mudur ki, önderlerimizin bizi inkâr edip kendilerini bizden uzak kıldıkları gibi, biz de onları inkâr ederek uzak duralım?” Allah, ahiretteki şiddetli azabı onlara gösterdiği gibi, onlara bir pişmanlık ve üzüntü olması için, önderlerine batıl üzerine tabi olmalarının akıbetini de gösterecektir. Onlar, cehennem ateşinden de ebedî olarak çıkamayacaklardır.
at nagsabi ang mga mahina at ang mga tagasunod: "Sana mayroon kaming isang pagbabalik sa Mundo para magpawalang-kaugnayan kami sa mga pinuno namin kung nagpawalang-kaugnayan sila sa amin." Kung paanong ipakikita sa kanila ni Allāh ang pagdurusang matindi sa Kabilang-buhay, ipakikita Niya sa kanila ang kahihinatnan ng pagsunod nila sa mga pinuno nila sa kabulaanan bilang mga pagsisisi at mga kalungkutan. Sila ay hindi makalalabas magpakailanman mula sa Apoy.
The Order to eat the Lawful Things, and the Prohibition of following the Footsteps of Shaytan
After Allah stated that there is no deity worthy of worship except Him and that He Alone created the creation, He stated that He is the Sustainer for all His creation, and He mentioned a favor that He granted them; He has allowed them to eat any of the pure lawful things on the earth that do not cause harm to the body or the mind. He also forbade them from following the footsteps of Shaytan, meaning his ways and methods with which he misguides his followers, like prohibiting the Bahirah (a she-camel whose milk was spared for the idols and nobody was allowed to milk it), or Sa'ibah (a she-camel let loose for free pasture for the idols and nothing was allowed to be carried on it), or a Wasilah (a she-camel set free for idols because it has given birth to a she-camel at its first delivery and then again gives birth to a she-camel at its second delivery), and all of the other things that Shaytan made attractive to them during the time of Jahiliyyah. Muslim recorded `Iyad bin Himar saying that Allah's Messenger ﷺ said that Allah the Exalted says,
يَقُولُ اللهُ تَعَالَى:إِنَّ كُلَّ مَالٍ مَنَحْتُهُ عِبَادِي فَهُوَ لَهُمْ حَلَالٌ، وَفِيهِ وَإِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ، فَجَاءَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِمْ، وَحَرَّمَتْ عَلَيْهِمْ مَا أَحْلَلْتُ لَهُم»
(`Every type of wealth I have endowed My servants is allowed for them...' (until), `I have created My servants Hunafa' (pure or upright), but the devils came to them and led them astray from their (true) religion and prohibited them from what I allowed for them. ')
Allah said:
إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ
(...he is to you an open enemy.)
warning against Satan. Allah said in another instance:
إِنَّ الشَّيْطَـنَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوّاً إِنَّمَا يَدْعُو حِزْبَهُ لِيَكُونُواْ مِنْ أَصْحَـبِ السَّعِيرِ
(Surely, Shaytan is an enemy to you, so take (treat) him as an enemy. He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire.) (35:6), and:
أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَآءَ مِن دُونِى وَهُمْ لَكُمْ عَدُوٌّ بِئْسَ لِلظَّـلِمِينَ بَدَلاً
(Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me while they are enemies to you What an evil is the exchange for the Zalimin (polytheists, and wrongdoers, etc).) (18:50)
Qatadah and As-Suddi commented on what Allah said:
وَلاَ تَتَّبِعُواْ خُطُوَتِ الشَّيْطَـنِ
(...and follow not the footsteps of Shaytan (Satan)):
Every act of disobedience to Allah is among the footsteps of Satan.
`Abd bin Humayd reported that Ibn `Abbas said: "Any vow or oath that one makes while angry, is among the footsteps of Shaytan and its expiation is that of the vow. " Allah's statement:
إِنَّمَا يَأْمُرُكُم بِالسُّوءِ وَالْفَحْشَآءِ وَأَن تَقُولُواْ عَلَى اللَّهِ مَا لاَ تَعْلَمُونَ
(He (Satan) commands you only what is evil and Fahsha (sinful), and that you should say about Allah what you know not.)
The verse means: `Your enemy, Satan, commands you to commit evil acts and what is worse than that, such as adultery and so forth. He commands you to commit what is even worse, that is, saying about Allah without knowledge.' So this includes every innovator and disbeliever.
O voi gente, mangiate da ciò che viene dalla terra, dagli animali, dalle piante e dagli alberi, da ciò che è lecito, buono in se stesso, non cattivo; non seguite le vie di Satana, che vi tenta con esse: In verità, lui è un chiaro nemico, e non è saggio per una persona ragionevole seguire il proprio nemico, che tiene a danneggiarlo e sviarlo.
O mga tao, kumain kayo mula sa nasa lupa mula sa hayop, halaman, at mga puno, na kabilang sa anumang ang pagtamo niyon ay ipinahihintulot at nakabubuti mismo, hindi masama; at huwag kayong sumunod sa mga tinatahak ng demonyo, na ipinapain niya sa inyo. Tunay na siya para sa inyo ay isang kaaway na maliwanag ang pangangaway. Hindi ipinahihintulot para sa nakapag-uunawa na sumunod sa kaaway niyang nagsisigasig sa pananakit sa kanya at pagkaligaw niya.
168. Seres humanos, coman lo que es bueno, los animales, plantas y frutos que se encuentran sobre la tierra y que ustedes han obtenido lícitamente. No tomen el camino que les señala Satán, su enemigo declarado, ya que nadie con uso de razón seguiría a su enemigo, cuyo único objetivo es hacerle daño y extraviarlo.
Ô gens, mangez ce qui est bon, comme animaux, plantes et fruits qui se trouvent sur la Terre et que vous avez acquis licitement. N’empruntez pas le chemin vers lequel vous attire Satan, votre ennemi déclaré, car quelqu’un de raisonnable ne suit pas l’ennemi qui n’a pour seul but que de lui faire du mal et de l’égarer.
168- Ey insanlar! Yeryüzündeki şeylerden helâl ve temiz olanlarını yiyin. Şeytanın adımlarına da
uymayın, zira o size apaçık bir düşmandır.
169- O size ancak kötülüğü, hayâsızlığı ve Allah’a karşı bilmediğiniz şeyleri söylemenizi
emreder.
170- Onlara:“Allah’ın indirdiğine uyun”
denildiği zaman onlar: “Hayır biz atalarımızı üzerinde bulduğumuz şeye uyarız” derler. Ya ataları
bir şeye akıl erdirememiş ve doğruyu bulamamış idiyseler!?
168. “Ey insanlar! Yeryüzündeki şeylerden helâl ve temiz olanlarını yiyin.” Bu
mü’minleri ile kâfirleri ile bütün insanlara yönelik bir hitaptır. Yüce Allah onlara yeryüzünde
bulunan tahıl, mahsul, meyve ve hayvanat gibi her bir şeyden yemelerini emrederek lütfunu
hatırlatmaktadır. Şu kadar var ki yiyecekleri bu şeyler “helâl ve temiz”
olmalıdır. Yani kullanmanız helâl olan şeylerden olmalıdır. Gasp veya hırsızlık yoluyla alınmış
yahut da haram kılınan bir işlemle elde edilmiş, haram bir yolla ele geçirilmiş ya da haram olan
bir şeye yardımcı olmak üzere alınmış olmamalıdır. Aynı şekilde pis ve murdar da olmamalıdır.
Leş, kan, domuz eti ve diğer bütün murdar pislikler böyledir.
Bu âyet-i kerime yemek ya da yararlanmak kastı ile kullanım yönünden “eşyada asıl olanın mubahlık”
olduğuna, haramın da bizzat (lizatihi) haram ve arızî bir sebeple (li ğayrihi) haram şeklinde iki kısım olduğuna delil vardır. Haram
lizatihi, hoş ve temizin aksine murdar ve pis olduğu için haram olan şeydir. Arızî bir sebep
dolayısıyla (li ğayrihi) haram ise Allah’ın ya da kullarının hakkı
kendisine taalluk ettiğinden dolayı haram olan şey demektir ve helâlin zıddıdır. Yine bu ayette
insanın bünyesini ayakta tutacak miktar yemesinin farz olduğuna ve bunu terk edenin günahkâr
olacağına delil vardır. Zira ayetteki “yiyin” emrinin zahiri bunu göstermektedir.
Yüce Allah, kullarına verdiği emirlere tâbî olmalarını -ki Allah’ın emirlerine uymak insanların iyiliklerinin tâ kendisidir- emrettikten sonra bir de onlara “şeytanın adımlarına uymayı”,
yani şeytanın emrettiği yollarda yürümelerini yasaklamıştır. Bu yollar ise küfür, fasıklık ve
zulüm kabilinden olan bütün masiyetlerdir. Saibe, hâm ve benzeri (cahiliye döneminde kutsal sayılan)
hayvanların haram kılınması bunun kapsamına girdiği gibi haram olan yiyecekleri yemek de bunun
kapsamına girmektedir. “Zira o size apaçık bir düşmandır.” Düşmanlığı
açıkça ortadadır. O nedenle o size verdiği emirler ile sadece sizi aldatır ve sizin
Cehennemliklerden olmanızı ister. Yüce Rabbimiz bize şeytanın adımlarına tâbî olmayı
yasaklamakla yetinmeyip -söz söyleyenlerin en doğrusu olarak- bize bu düşmandan sakınmamızı
gerektiren düşmanlığını da haber vermektedir. Yine bununla da yetinmeyip şeytanın emrettiği
hususları da genişçe açıklamakta, onun emirlerinin her şeyin en çirkini ve en kötüsü olduğunu da bildirerek şöyle buyurmaktadır:
169. “O size ancak kötülüğü… emreder” sahibinin kötülüğüne sebep teşkil
eden şerri emreder. Bunun kapsamına her türlü masiyet girmektedir. Buna göre “hayâsızlığı”
buyruğu ise özelin genele atfedilmesi kabilinden olur. Çünkü hayâsızlık (الفحشاء);
zina, içki içmek, adam öldürmek, iftirada bulunmak, cimrilik ve benzeri gibi her bir aklın
çirkin gördüğü ve çirkinliği en ileri derecede olan günahlardır.
“ve Allah’a karşı bilmediğiniz şeyleri söylemenizi emreder.” Bunun
kapsamına bilgisizce Allah hakkında, hem şeriatına hem kaderine dair söz söylemeler girer. Yüce
Allah’ı kendisinin ve Peygamberinin vasfetmediği şekilde vasfeden yahut O’nun zatı hakkında
bildirdiği sıfatı kabul etmeyen ya da kendi zatı hakkında kabul etmediği bir şeyi ileri süren
herkes, Allah hakkında bilgisizce söz söylemiş olur. Allah’a batıl zanları gereği ortaklar
edinip putları ona eş tutan ve bunların Allah’a yaklaştırdıklarını iddia edenler de Allah’a
karşı bilgisizce söz söylemiş olurlar. Yol gösterici herhangi bir delile dayanmaksızın, Allah
bunu helâl, şunu haram kıldı, şunu emretti, bunu yasakladı, diyen bir kimse Allah hakkında
bilgisizce söz söylemiş olur. Allah şu mahlûkat türünü -buna dair herhangi bir delil
bulunmaksızın- şu sebepten yaratmıştır diyen bir kimse de aynı şekilde Allah hakkında bilgisi
olmaksızın söz söylemiş olur. Allah hakkında bilgisizce söz söyleme şekillerinin en
büyüklerinden birisi de Yüce Allah’ın ya da Rasûlü’nün sözünü, sapık kesimlerden herhangi bir
kesimin kabul ettiği terimlere uygun olarak tevil edip sonra da Allah bunu murad etmiştir,
diyenlerin sözüdür.
Allah hakkında bilgisizce söz söylemek haramların en büyüklerinden, en kapsamlılarından,
şeytanın kendisine davet ettiği yolların en tehlikelilerindendir. İşte şeytanın ve askerlerinin
davet ettiği ve ellerinden geldiğince insanları azdırmak için bütün hile ve tuzaklarını ortaya
koydukları yollar bunlardır. Yüce Allah ise adaleti, iyiliği, yakınları gözetmeyi emreder.
Hayâsızlıktan, kötülükten ve haddi aşmaktan da men eder. Bu bakımdan kul kendisine iyice dikkat etmelidir:
Bu iki davetçi tarafın hangisi ile birliktedir ve bu iki gruptan hangisindendir? Senin için
hayrı, dünya ve âhiret mutluluğunu isteyen davetçiye mi uymaktasın, her türlü kurtuluşun
kendisine itaatle, her türlü arzun ve emelin kendisine hizmetle elde edildiği; açık ve gizli
nimetleri ihsan eden, hayırdan başkasını emretmeyen ve şerden başkasını da yasaklamayan, her
türlü kâr kendisiyle istediği şekilde ticarette bulunmakla elde edilen Allah’ın davetçisine mi
tâbî olmaktasın; yoksa insanın düşmanı olan ve senin için kötülüğü isteyen, bütün gayretiyle
dünyada da âhirette de seni helâk etmeye çalışan şeytanın davetçisine mi uymaktasın? O şeytan ki
her türlü kötülük ona itaatten kaynaklanır, her türlü hüsran da onu dost bellemekten gelir. O
şeytan ki kötülükten başkasını emretmez, hayırdan başka hiçbir şeyden de alıkoymaz.
170. Yüce Allah, müşriklerin durumunu haber vererek onların Allah ve Rasûlü’nün indirdiklerine uymakla emrolundukları vakit bundan yüz çevirdiklerini ve:“Hayır, biz atalarımızı üzerinde bulduğumuz şeye uyarız” diyerek
atalarını taklit etmekle yetindiklerini ve Peygamberlere imana rağbet etmediklerini haber
vermektedir. Hâlbuki ataları insanların en bilgisizleri ve en aşırı derecede sapıklarıdır.
Atalara uymak hakkı reddetmek için ileri sürülen çürük bir gerekçe, yersiz bir şüphedir. Bu
onların haktan yüz çevirdiklerine, hakka rağbet etmediklerine ve insaflı davranmadıklarına
delildir. Eğer doğru yola girseler ve güzel bir niyetle doğruya yönelecek olsalardı elbette ki
hakka ulaşmayı amaçlarlardı. Hakka ulaşmayı amaçlayan ve hak ile batıl arasında bir kıyaslama
yapan kimse de -eğer insaflı davranırsa- kesinlikle hakkı görür ve ona tâbî olur. Daha sonra Yüce Allah şöyle buyurmaktadır:
O ljudi, jedite životinje, biljke koje niču iz zemlje i plodove s drveća, što ste na halal-način stekli i što je lijepo i korisno, a nemojte slijediti šejtanove stope kojima vas on pokušava postepeno odvesti u propast. Doista vam je on jasni neprijatelj, i razumnom čovjeku nije dozvoljeno da slijedi svog neprijatelja koji nastoji da mu našteti i da ga u zabludu odvede.
O people, eat from the meat, vegetables and fruits of the earth which are lawful and good, and not harmful. Do not follow the actions of Satan and his evil whisperings: he is a clear enemy who is hostile to you – anyone with sense would not follow an enemy who wants to harm and mislead them.
Hỡi nhân loại, các ngươi hãy tự do ăn uống mọi thứ có trên đất từ động vật, thực vật mà các ngươi đã thu được bằng hình thức Halal (hợp pháp), và các ngươi đừng mù quáng đi theo những lối mòn mà lũ Shaytan đã bày vẽ để dụ các ngươi, chính chúng là kẻ thù công khai của các ngươi, nếu là người tinh khôn sẽ không đi theo lối mòn của kẻ thù luôn tìm cách đưa các ngươi vào lầm lạc.
Wahai manusia! Makanlah dari apa yang ada di bumi, baik dari hewan, tumbuh-tumbuhan maupun pohon-pohonan yang diperoleh dengan cara yang halal dan memiliki kandungan yang baik, tidak jorok, serta janganlah kalian mengikuti jalan setan yang menggoda kalian secara bertahap, karena setan itu adalah musuh yang nyata bagi kalian. Orang yang berakal sehat tidak boleh mengikuti musuhnya yang selalu berusaha keras untuk mencelakakan dan menyesatkannya.
Ey insanlar! Yeryüzünde bulunan, kazancı helal ve temiz olan hayvan, bitki ve ağaç türünden yemeklerden yiyin ve şeytanın, sizi yavaş yavaş içine çektiği yollarını takip etmeyin! Muhakkak ki onun, size olan düşmanlığı çok açıktır. Akıllı bir kimsenin kendisine eziyet etmeye ve saptırmaya gayretli olan düşmanına tabi olması doğru olmaz.
"Hai sekalian manusia, makanlah yang halal lagi baik dari apa yang terdapat di bumi, dan
janganlah kamu mengikuti lang-kah-langkah setan; karena sesungguhnya setan itu adalah musuh yang
nyata bagimu. Sesungguhnya setan itu hanya menyuruh kamu berbuat jahat dan keji, dan mengatakan
terhadap Allah apa yang tidak kamu ketahui. Dan apabila dikatakan kepada mereka, 'Ikuti-lah apa
yang telah diturunkan Allah,' mereka menjawab, '(Tidak), tetapi kami
hanya mengikuti apa yang telah kami dapati dari (perbuatan) nenek moyang
kami.' (Apakah mereka akan mengikuti juga), walaupun nenek moyang mereka
itu tidak mengetahui suatu apa pun, dan tidak mendapat petunjuk?" (Al-Baqarah: 168-170).
(168) Ayat ini dialamatkan kepada seluruh manusia, baik yang Mukmin
maupun yang kafir. Allah telah memberikan karunia kepada mereka dengan memerintahkan kepada
mereka untuk makan dari seluruh yang ada di bumi seperti biji-bijian, hasil ta-naman,
buah-buahan, dan hewan dalam keadaan ﴾ حَلَٰلٗا ﴿ "yang halal," yaitu yang telah dihalalkan buat kalian untuk dikonsumsi, yang bukan dari rampasan maupun curian, bukan pula diperoleh dari hasil transaksi bisnis yang diharamkan, atau dalam bentuk yang diharamkan, atau dalam hal yang membawa kepada yang diharamkan, ﴾
طَيِّبٗا ﴿ "lagi baik," maksudnya, bukan yang kotor se-perti bangkai, darah, daging babi, dan seluruh hal-hal yang kotor dan jorok.
Ayat ini adalah dalil yang menunjukkan bahwa pada asalnya seluruh benda yang ada itu adalah boleh, hukumnya baik untuk dimakan maupun dimanfaatkan, dan bahwa hal-hal yang diharam-kan darinya itu ada dua macam; pertama, yang diharamkan karena dzatnya yaitu yang kotor yang merupakan lawan dari yang baik (thayyib), kedua, diharamkan karena dikaitkan dengan sesuatu, yaitu yang diharamkan karena bersangkutan dengan hak-hak Allah atau hak-hak manusia, yaitu yang merupakan lawan dari yang halal.
Ayat ini juga sebagai dalil bahwa makan dengan kadar untuk memenuhi fitrah adalah wajib, dan akan berdosa orang yang me-ninggalkannya dengan dasar makna perintah yang jelas dari ayat tersebut. Lalu ketika Dia memerintahkan untuk mengikuti apa yang telah diperintahkan kepadanya yang merupakan inti dari kemaslahatan mereka, maka Dia melarang mereka untuk mengikuti, ﴾
خُطُوَٰتِ ٱلشَّيۡطَٰنِۚ ﴿ "langkah-langkah setan," maksudnya jalan-jalan yang ia perintahkan, yaitu seluruh kemaksiatan, baik kekufuran, kefa-sikan, dan kezhaliman, dan termasuk dalam hal itu juga adalah pengharaman unta yang diharamkan oleh kaum jahiliyah untuk mereka, demikian juga (sebaliknya) menikmati makanan-makanan yang diharamkan.
﴾ إِنَّهُۥ لَكُمۡ عَدُوّٞ مُّبِينٌ ﴿ "Sesungguhnya setan itu adalah musuh yang nyata bagimu." Maksud dari
permusuhan itu adalah tidaklah ia meme-rintahkan kalian kecuali untuk mencurangi kalian dan agar
kalian menjadi penghuni-penghuni neraka. Rabb kita tidak hanya cukup dengan melarang mengikuti
langkah-langkah setan, hingga Dia mengabarkan, dan Dia adalah yang paling benar perkataanNya
tentang permusuhannya yang harus diwaspadai, kemudian Allah juga tidak cukup sampai di situ
saja, Dia mengabarkan tentang pe-rincian perkara yang menjadi target setan dalam godaannya, dan
bahwasanya hal itu adalah perkara yang paling buruk dan paling besar kerusakannya, Allah
berfirman,
(169) ﴾ إِنَّمَا يَأۡمُرُكُم بِٱلسُّوٓءِ ﴿ "Sesungguhnya setan itu hanya menyuruh kamu berbuat jahat", yaitu keburukan yang merusak pelakunya. De-ngan demikian, termasuk dalam hal itu adalah seluruh kemaksiatan, sehingga FirmanNya, ﴾
وَٱلۡفَحۡشَآءِ ﴿ "Dan keji," dalam bentuk menyam-bung yang khusus kepada yang umum, karena perbuatan yang keji itu termasuk kemaksiatan yang sangat besar keburukannya seperti perzinaan, meminum khamar, pembunuhan, menuduh orang-orang baik-baik berbuat zina, kebakhilan, dan lain sebagainya dari hal-hal yang dianggap keji oleh orang yang berakal.
﴾ وَأَن تَقُولُواْ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ ﴿ "Dan mengatakan terhadap Allah apa yang tidak kamu
ketahui." Termasuk dalam hal ini adalah mengatakan se-suatu terhadap Allah dengan tanpa dasar
ilmu dalam syariat dan ketentuanNya. Maka, barangsiapa menyifati Allah تعالى dengan selain dari
sifat-sifat yang Dia tetapkan untuk DiriNya, atau ditetapkan oleh RasulNya untuk DiriNya, atau
menafikan sifat-sifat yang telah Dia sifatkan untuk DiriNya, atau menetapkan sifat-sifat yang
telah Dia nafikan dari DiriNya, maka sesungguhnya ia telah mengatakan terhadap Allah dengan
tanpa dasar ilmu.
Barangsiapa yang menyangka bahwa Allah memiliki tanding-an dan patung-patung yang akan
mendekatkan orang-orang yang menyembahnya kepada Allah, sesungguhnya ia telah mengatakan
terhadap Allah dengan tanpa dasar ilmu. Barangsiapa yang berkata; sesungguhnya Allah telah
menghalalkan ini, atau mengharamkan yang itu, atau memerintahkan kepada ini, atau melarang dari
yang itu tanpa ilmu (padahal tidak demikian), maka sesungguhnya ia telah
mengatakan terhadap Allah dengan tanpa dasar ilmu, dan barangsiapa yang berkata, bahwa
sesungguhnya Allah telah men-ciptakan kelompok tersebut dari makhluk karena maksud kepen-tingan
si fulan tanpa keterangan yang jelas tentang hal itu, sesung-guhnya ia juga telah mengatakan
terhadap Allah dengan tanpa dasar ilmu.
Dan di antara hal yang paling besar dalam mengatakan terha-dap Allah tanpa dasar ilmu adalah,
seorang mentakwilkan Firman Allah atau sabda Rasulullah ﷺ terhadap beberapa arti yang dijadi-kan
sebagai makna istilah bagi sekelompok orang dari kelompok-kelompok yang sesat kemudian ia
berkata bahwa Allah menghen-daki makna tersebut. Oleh karena itu, mengatakan terhadap Allah
dengan tanpa dasar ilmu adalah termasuk dosa yang paling besar dan paling menyeluruh
keharamannya, dan jalan setan yang paling jitu yang diserukan kepadanya. Inilah jalan-jalan
setan dan para bala tentaranya yang menjadi sasaran seruannya. Mereka berusaha mengerahkan
segala makar dan tipu daya mereka dalam memper-dayai makhluk terhadap apa yang telah ditetapkan
atasnya. Ada-pun Allah تعالى, sesungguhnya Dia memerintahkan kepada keadilan, kebajikan, memberi
nafkah sanak famili, dan melarang dari keke-jian, kemungkaran, dan kesewenang-wenangan.
Oleh karena itu, seorang hamba perlu memperhatikan, seruan dan kelompok mana yang ia pilih?
Apakah engkau akan mengikuti seruan Allah yang hanya menghendaki kebaikan dan kebahagiaan dunia
dan akhirat bagimu, di mana segala keberhasilan adalah dengan menaatinya, seluruh kemenangan
adalah dalam melayani-Nya, dan semua keuntungan adalah dalam bermuamalah terhadap Dzat yang
memberikan rizki dengan rizki-rizki yang lahir maupun yang batin, Dzat yang tidak memerintahkan
kecuali kepada kebaik-an, tidak melarang kecuali dari kejahatan? Ataukah engkau meng-ikuti
seruan setan yang merupakan musuh dari manusia yang hanya menghendaki keburukan bagimu, yang
berusaha dengan segala upayanya dalam menghancurkan dirimu di dunia maupun di akhirat, di mana
segala keburukan adalah dalam menaatinya, dan segala kerugian adalah dalam sikap loyal
terhadapnya, yang tidak memerintah kecuali kepada keburukan dan tidak melarang kecuali dari
kebaikan?
Kemudian Allah تعالى mengabarkan tentang kondisi orang-orang musyrik apabila mereka
diperintahkan untuk mengikuti apa yang telah diturunkan oleh Allah terhadap RasulNya dari
penje-lasan yang telah berlalu, niscaya mereka akan membenci hal itu dan mereka akan berkata,
(170) ﴾ بَلۡ نَتَّبِعُ مَآ أَلۡفَيۡنَا عَلَيۡهِ ءَابَآءَنَآۚ ﴿ "(Tidak), tetapi kami hanya meng-ikuti apa yang telah kami dapati dari
(perbuatan) nenek moyang kami." Mereka merasa cukup hanya mengikuti
nenek moyang mereka, dan mereka tidak membutuhkan untuk beriman kepada para Nabi, padahal nenek
moyang mereka itu adalah orang-orang yang paling bodoh dan paling sesat. Syubhat ini sangatlah
lemah untuk menolak kebenaran. Ini semua adalah tanda tentang berpalingnya mereka dari kebenaran
dan kebencian mereka terhadapnya, serta tidak adanya sikap adil pada mereka, sekiranya mereka
diberikan hidayah dan kehendak yang tulus, pasti kebenaran itulah yang menjadi target, karena
barangsiapa yang menjadikan kebenaran itu sebagai targetnya lalu menimbang-nimbang kebenaran itu
dengan yang lainnya, akan jelaslah baginya kebenaran itu secara pasti, lalu ia akan mengikutinya
bila ia bersikap adil.
The meaning of the words
The real meaning of the root word حلَّ (halla) in (halalan tayyiban:
حَلَاً طَیِّباً : permissible and good) is 'to open a knot'. In that sense, what has been made halal حلال means that a knot has been opened and the restriction has been removed. The blessed Companion Sahl ibn ` Abdullah ؓ has said: "Salvation depends on three things - eating halal حلال ، fulfilling (Divine) obligations and following the Sunnah of the Holy Prophet ﷺ ." The word طَیَّب (tayyib) means 'good' as inclusive of the clean and the pure and covers the twin aspects of being lawful, permissible or halal حلال and being naturally desirable.
The word حُطُوَات (khutuwat) is the plural form of خُطوہ (khutwah) which is the distance between the two feet when striding. Here the khutuwat of Shaytan means Satanic deeds.
Injunctions and Rulings
1. Polytheistic practices, such as releasing animals in the name of idols or dedicating them, whether big or small, to a saint or to anyone other than Allah has been declared unlawful in Verse 173 which follows. The present Verse (168) is not negating the unlawfulness of such an animal as wrongly conceived by some people. The objective of the verse is to stress that animals which Allah has made lawful should not be made unlawful by dedicating them to idols. Let them be what they are and use them for personal benefit. Why go about making things unlawful on your own which is a grave sin, and when it is dedicated to someone other than Allah it becomes impure and what is impure is unlawful.
2. If anyone dedicates an animal to anyone other than Allah out of ignorance or carelessness and wishes to make amends, he should resolve to retreat from his misdeed and repent on what he did, in which case, the meat of that animal will become lawful for him.
Sesungguhnya setan itu senantiasa menyuruh kalian melakukan perbuatan buruk dan dosa besar, serta mendorong kalian untuk berbicara tentang masalah akidah dan syariat tanpa ilmu yang bersumber dari Allah atau dari para rasul-Nya.
Hiç şüphesiz o size, çirkin ve büyük günahları, Allah'ın dinine dair itikat ve fıkıh konularında Allah’tan ve resulünden gelmeyen, ilim olmayan sözleri söylemenizi emreder.
On vam naređuje zlo i grijehe i poziva vas da Allahu pripišete vjerovanje i vjerozakon koji nisu zasnovani na znanju od Allaha i Njegovih poslanika.
Hắn (Shaytan) toàn xúi dục các ngươi làm điều sàm bậy và xem thường tội lỗi, và hắn xúi các ngươi mô tả Allah bằng những niềm tin và giáo lý không có cơ sở kiến thức, khác hẳn những gì được Allah và các Thiên Sứ của Ngài mang đến cho các ngươi.
Él los lleva a cometer graves pecados que son nefastos para ustedes, y a atribuir a Al‑lah y a Sus mensajeros falsas creencias y prescripciones sin conocimientos ciertos.
Egli, in verità, vi sprona ai peggiori peccati e alle più grandi malvagità, affinché voi parliate di Allāh nelle dottrine e nelle leggi Islāmiche pur senza alcuna illuminazione da parte di Allāh stesso o dei suoi messaggeri.
Satan only commands harmful, evil actions and disobedience that will bring hardship, as well as for you to say things about faith in Allah and His sacred laws that have not been given to you by Allah or His Prophet.
Siya ay nag-uutos lamang sa inyo ng anumang sumasagwa na mga kasalanan at anumang bumibigat na mga pagkakasala, at na magsabi kayo laban kay Allāh kaugnay sa mga pinaniniwalaan at mga batas ayon sa hindi kaalamang dumating sa inyo buhat kay Allāh at sa mga sugo Niya.
Il ne vous appelle qu’à commettre des péchés qui sont néfastes et graves pour vous et à attribuer sans science à Allah ou à Ses messagers de fausses croyances et prescriptions.
The word ‘su' in السُّوءِ وَالْفَحْشَاءِ means something which bothers somebody good and reasonable. The word fahsha covers what is immodest. Some commentators have said that su' here signifies sin as such, and fahsha' فَاحْشَا signifies major sins.
The expression إِنَّمَا يَأْمُرُكُم (innama ya'murukum: he only orders you' ) means instigating a suggestion in the heart. The meaning can be seen more clearly in a hadith from the blessed Companion ` Abdullah ibn Masud ؓ who said that the Holy Prophet ﷺ has said: The son of Adam آدم is influenced by a suggestion from the Satan شیطان and a suggestion from the angel. The Satanic suggestion has the effect of bringing forth the expedient gains in evil deeds and thereby opening the avenues of negating the truth, while the angelic suggestion promises reward and success for good deeds and leaves the happy effect of a heart in peace at its attestation of the truth."
Si decimos a estos incrédulos: “Sigan lo que Al‑lah ha revelado como guía y luz,” ellos responden con obstinación: “Preferimos seguir las creencias y las tradiciones que nos han legado nuestros ancestros.” ¿Van a repetir lo que hacían sus antepasados, cuando ellos mismos caminaban sin guía ni luz y no habían aceptado la verdad otorgada por Al‑lah?
The Polytheist imitates Other Polytheists
Allah states that if the disbelievers and polytheists are called to follow what Allah has revealed to His Messenger and abandon the practices of misguidance and ignorance that they indulge in, they will say, "Rather. We shall follow what we found our fathers following," meaning, worshipping the idols and the false deities. Allah criticized their reasoning:
أَوَلَوْ كَانَ ءَابَاؤُهُمْ
((Would they do that!) even though their fathers), meaning, those whom they follow and whose practices they imitate, and:
لاَ يَعْقِلُونَ شَيْئًا وَلاَ يَهْتَدُونَ
(...did not understand anything nor were they guided) meaning, they had no sound understanding or guidance. Ibn Ishaq reported that Ibn `Abbas said that this was revealed about a group of Jews whom Allah's Messenger ﷺ called to Islam, but they refused, saying, "Rather, we shall follow what we found our forefathers following." So Allah revealed this Ayah (2:170) above."
The Disbeliever is just like an Animal
Allah then made a parable of the disbelievers, just as He said in another Ayah:
لِلَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ مَثَلُ السَّوْءِ
(For those who believe not in the Hereafter is an evil description.) (16:60)
Similarly, Allah said here (2:171 above)
وَمَثَلُ الَّذِينَ كَفَرُواْ
(And the example of those who disbelieve...) meaning, in their injustice, misguidance and ignorance, they are just like wandering animals, not understanding what they are told; if the shepherd heralds them or calls them to what benefits them, they would not understand what is actually being said to them, for they only hear unintelligible sounds. This is what is reported from Ibn `Abbas, Abu Al-`Aliyah, Mujahid, `Ikrimah, `Ata', Al-Hasan, Qatadah, `Ata' Al-Khurasani and Ar-Rabi` bin Anas.
صُمٌّ بُكْمٌ عُمْىٌ
(They are deaf, dumb, and blind.) means, they are deaf, as they do not hear the truth; mute, as they do not utter it; and blind, as they do not see or recognize its path and way.
فَهُمْ لاَ يَعْقِلُونَ
(So they do not understand.) means, they do not comprehend or understand anything.
E se viene detto a questi increduli: "Seguite la guida e l'illuminazione che Allāh ha rivelato", rispondono ostinati: "Noi seguiamo ciò che facevano i nostri padri, riguardo il credo e le tradizioni". Seguono i loro antenati, anche se non sanno nulla della buona guida e illuminazione e non seguono la retta via che soddisfa Allāh?!
Kapag sinabi sa mga tagatangging sumampalatayang ito: "Sumunod kayo sa pinababa ni Allāh na patnubay at liwanag," nagsasabi sila habang mga nagmamatigas: "Bagkus sumusunod kami sa natagpuan namin sa mga magulang namin na mga paniniwala at mga tradisyon." Sumusunod ba sila ang mga magulang nila kahit ba ang mga ito ay hindi nakapag-uunawa ng anumang patnubay at liwanag, at hindi napapatnubayan tungo sa katotohanang kinalulugdan ni Allāh?
Bu kâfirlere “Allah'ın indirdiği dosdoğru yola ve aydınlığa tabi olun!” diye söylense, onlar inat ederek şöyle derler: “Bilakis bizler atalarımızda gördüğümüz inançlara uyar ve onları taklit ederiz.” Velev ki doğru yol ve aydınlıktan hiçbir şeyi düşünemiyor ve Allah'ın razı olduğu hakikate uymuyor olsalar da mı atalarına uyacaklar?
When these mushrik people were asked to follow the injunctions revealed by Allah through His Messenger, they refused to do so and insisted that they would rather follow the customary practice they had inherited from their fathers because, as they assumed, their models were divinely appointed to follow the way they adopted. Allah Almighty refutes this position of theirs by asking how could they go on following the ways of their fathers, under all conditions, to the exclusion of all other ways, even if their fathers did not understand much about the true faith, nor were they blessed with guidance given by their Lord?
In their lack of understanding, the verse says that the disbelievers resemble the scenario of a person shouting his call to an animal who hears nothing meaningful or significant except a bland cry. The disbelievers, in that state, do hear but not what is intended to correct them, so they are called 'deaf; and they are tight-lipped when it comes to accepting the truth, therefore, they are 'dumb'; and since they do not see their benefit or loss, they are 'blind'. Consequently, with their vital senses so dulled, they seem to understand nothing.
Comments on the nature of Taqlid:
No doubt, this verse (170) does censure the blind following of forefathers, but at the same time, it provides a rule and its attending conditions proving that following has its permissible aspect which has been indicated in لَا يَعْقِلُونَ (even though their forefathers used to understand nothing) and لَا يَهْتَدُونَ (nor had they been on the right path). It is from here that we find out that following the forefathers mentioned in the text of the Qur'an was censured because they lacked reason and guidance. 'Guidance' or the right path signifies injunctions revealed by Allah Almighty, openly and clearly, while ` aql عقل or reason stands for imperative guidance deduced by the great armed vision of Ijtihad اجتھاد from the recognized sources of Islamic Shari'ah.
Now we can see that following the model of those identified in the text cannot be permitted because they do not have a revealed set of laws from Allah, nor do they have the ability to deduce injunctions from the Word of Allah. There is a subtle hint here which we would do well to note. In case, we are satisfied that a certain ` alim عالِم has the perfect knowledge of the Qur'an and Sunnah and in the absence of a clear and direct instruction of the two sacred sources, he has the great expertise of a mujtahid مجتھد so that he can, by analogical deduction, arrive at rulings from the texts of the Qur'an and Sunnah - then. it is permissible to follow such mujtahid مجتھد alim عالِم . It does not mean that one has to obey 'his' injunctions and follow 'his person.' Instead, it means that one has to obey the injunctions of Allah alone to the total exclusion of others. But, since a direct and trustworthy knowledge of the injunctions of Allah (in all their ramifications) is not readily available to us due to our ignorance, we have to follow a mujtahid مجتھد alim عالِم in order to act in accordance with the injunctions of Allah Almighty.
From what has been said above, it becomes clear that those who hasten to quote verses of this nature against following the great mujtahid imams, are themselves unaware of the proven meaning of these verses.
In his comments on this verse, the great commentator, al-Qurtubi has said that the prohibition of following forefathers mentioned in this verse refers to. following them in false beliefs and deeds. The aspect of following correct beliefs and good deeds is not included here as it has been very clearly projected in Surah Yusuf in the words of Sayyidna Yusuf (علیہ السلام) :
إِنِّي تَرَكْتُ مِلَّةَ قَوْمٍ لَّا يُؤْمِنُونَ بِاللَّـهِ وَهُم بِالْآخِرَةِ هُمْ كَافِرُونَ ﴿37﴾ وَاتَّبَعْتُ مِلَّةَ آبَائِي إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ
I have disassociated myself from the community of people who do not believe in Allah and who deny the Hereafter and I have chosen to follow the community of my fathers, Ibrahim and Ishaq and Ya` qub. (12:37-38)
This is good enough to prove that following forefathers in what is false is forbidden while it is permissible, rather desirable, in what is true.
Al-Qurtubi has taken up the issue of following the mujtahid imams within his comments on this verse. He says:
تعلق قوم بھذہ الآیہ فی ذمً التقلید (الی) وھذا فی الباطل صحیح اما التقلید فی الحق فاصل من اصول الدین وعصمۃ من عصم المسلمین یلجأ اِلیھا الجاھل المقصرعن درک النظر
"Some people have quoted this verse to support their criticism against Taqlid (following). As far as following the false is concerned, this is correct. But, this has nothing to do with following what is true which is, in fact, a basic religious principle, and a great means of protecting the religion of Muslims in as much as one who does not have the ability to do Ijtihad must rely on 'following' in matters of religion." (volume 2, page 194)
If these disbelievers are told to follow the guidance and light which Allah revealed, they say, resisting stubbornly, that they will follow the beliefs and customs that their fathers followed. Do they follow their fathers even though they understood nothing of guidance or the light, and were not guided to the truth that Allah accepts?
Kada se ovim nevjernicima kaže: "Slijedite uputu i svjetlo koje je Allah objavio", oni, inateći se, kažu: "Ne, slijedit ćemo vjerovanja i običaje na kojima smo zatekli očeve naše." Zar da slijede očeve i pretke njihove iako oni nisu znali za uputu i svjetlost? Iako nisu bili upućeni ka istini, kojom je Allah zadovoljan?
Và khi những kẻ vô đức tin này được bảo: Các người hãy noi theo Chỉ Đạo và Ánh Sáng mà Allah đã ban xuống. Chúng đáp: Không, chúng tôi quyết làm theo những gì chúng tôi thấy tổ tiên mình đã để lại từ niềm tin và tập quán. Phải chăng chúng mù quáng theo tổ tiên của chúng ngay cả khi tổ tiên của chúng không hề biết tí nào về Chỉ Đạo hay Ánh Sáng, cũng như không được hướng dẫn đến với Chân Lý, điều mà Allah hài lòng ư?
What is polytheism? It is the worship of something other than God in order to satisfy one’s feelings of devotion and veneration. God is the greatest and most essential need of man. The urge to worship God is so integral to human nature that no one can live without Him. Man’s going astray does not mean that he abandons God altogether. What actually happens is that the real God is replaced by a false god. That is why the Islamic law holds unlawful all those things which, in any degree, lead to deviation, i.e. diverting man’s natural desire for God in some other direction. The polytheists set certain animals free in the name of their deities. These animals are not used for food or service. This is akin to according divinity to an object; a divinity which is a prerogative of none save God. It is akin to diluting man’s natural feelings of reverence and devotions meant only for God, and which should be exclusively reserved for God alone. Satan encourages human beings to channelise their feelings of awe and reverence on to different paths in order that their attachment to God may be weakened.
Apabila dikatakan kepada orang-orang kafir itu, “Ikutilah petunjuk dan cahaya yang Allah turunkan,” mereka menjawab dengan disertai penentangan, “Kami akan mengikuti keyakinan dan tradisi yang dianut oleh leluhur kami.” Apakah mereka akan tetap mengikuti leluhur mereka sekalipun para leluhur mereka itu tidak mengerti sedikit pun tentang petunjuk dan cahaya dari Allah, dan tidak mengikuti jalan kebenaran yang direstui oleh Allah?!
Si on dit à ces mécréants «Suivez ce qu’Allah a révélé comme guidée et lumière», ils répondent obstinément: Nous préférons suivre les croyances et les traditions que nous ont léguées nos aïeuls. Vont-ils répéter ce que faisaient ces derniers, alors même que ceux-ci cheminaient sans guidée ni lumière, et qu’ils n’avaient pas accepté la vérité agréée par Allah ?
Perumpamaan orang-orang kafir yang mengikuti leluhur mereka itu adalah seperti penggembala yang berteriak kepada binatang gembalaannya, maka binatang itu mendengar suaranya tetapi tidak memahami ucapannya. Jadi, telinga mereka tidak bisa mendengar suara kebenaran dan tidak mendapatkan manfaat apa pun darinya. Mulut mereka pun bisu, tidak dapat mengucapkan ucapan yang benar, dan mata mereka buta, tidak dapat melihat kebenaran. Oleh karena itulah, mereka tidak bisa memahami petunjuk yang engkau serukan kepada mereka.
"Dan perumpamaan (orang yang menyeru) orang-orang kafir adalah seperti
penggembala yang memanggil binatang yang tidak mendengar selain panggilan dan seruan saja.
Mereka tuli, bisu, dan buta, maka (oleh sebab itu) mereka tidak
mengerti." (Al-Baqarah: 171).
(171) Ketika Allah تعالى menjelaskan tentang ketidaktaatan mereka
terhadap apa yang dibawa oleh para Rasul dan bantahan terhadap mereka atas hal itu dengan
menyatakan bahwa itu adalah taklid, maka diketahui dari itu semua bahwa mereka tidak mene-rima
kebenaran dan tidak meresponnya, bahkan telah diketahui oleh setiap orang bahwa mereka akan
selalu berada pada kedurha-kaan mereka. Kemudian Allah تعالى mengabarkan bahwa perumpa-maan
mereka ketika ada orang yang mendakwahi mereka kepada keimanan adalah seperti binatang ternak
yang dipanggil oleh pe-nggembalanya dan ia tidak mengetahui apa yang dikatakan oleh penyeru dan
pemanggilnya itu, mereka itu hanya mendengar suara saja yang hujjah itu akan tegak dengannya,
akan tetapi mereka tidak memahaminya dengan pemahaman yang bermanfaat bagi mereka. Oleh karena
itu, mereka adalah tuli yang tidak mende-ngar kebenaran dengan pendengaran kepahaman dan
penerimaan, mereka itu buta, yang tidak melihat dalam rangka mengambil pelajaran, mereka itu
bisu, yang tidak dapat berbicara dengan hal yang baik bagi mereka. Dan penyebab dari semua itu
adalah karena mereka tidak memiliki akal yang sehat, akan tetapi mereka adalah sebodoh-bodohnya
manusia dan sedungu-dungunya orang.
Apakah seseorang yang berakal akan ragu bahwa orang yang diserukan kepada petunjuk dan menjauh
dari kerusakan, dilarang terjun ke dalam siksaan, ia diperintahkan kepada kebaikan,
keber-hasilan, kemenangan dan kenikmatan untuknya, lalu ia bermaksiat kepada orang yang
menasihatinya, berpaling dari perintah Rabb-nya, menerobos ke dalam api neraka meski ia tahu dan
mengikuti kebatilan serta membuang kebenaran, bahwa yang seperti inilah yang tidak memiliki
pegangan akal? Dan bahwasanya bila disertai dengan sifat makar, tipu daya, dan penipuan, maka
sesungguhnya ia adalah manusia yang paling dungu.
Oni koji ne vjeruju u svom su slijeđenju predaka poput stoke koju pastir vičući doziva, pa ona čuje njegov glas ali ne razumije njegove riječi. Oni su gluhi, pa ne čuju istinu na način da se njome okoriste, oni su nijemi jer njihovi jezici ne govore istinu, oni su slijepi jer ne vide istinu. Zato oni ne shvataju uputu kojoj ih vi pozivate.
Ang paghahalintulad sa mga tumangging sumampalataya sa pagsunod nila sa mga ninuno nila ay gaya ng pastol na sumisigaw habang nananawagan sa mga hayop niya at nakaririnig naman ang mga ito sa tinig niya ngunit hindi nakauunawa sa sinasabi niya sapagkat sila ay mga bingi sa pagdinig ng katotohanan ayon sa pagdinig na makikinabang sila, na mga pipi na natahimik na ang mga dila nila sa pagbigkas sa katotohanan, na mga bulag sa pagkakita niyon. Dahil dito, hindi sila nakapag-uunawa sa patnubay na nag-aanyaya sa kanila.
The example of those who disbelieve and stubbornly follow the path of their fathers is like the example of the shepherd who shouts, calling to his animals that hear his voice, but do not understand what he says. They are deaf to hearing the truth so that it will benefit them, dumb as they are unable to speak about the truth, and blind to seeing it, and because of this they do not understand the guidance which you call them to.
171- Küfre saplananların durumu, bağırıp çağırıştan başka bir şey duymayanlara haykıran kimsenin
haline benzer. Sağırdırlar, dilsizdirler, kördürler. Onun için akıl erdirmezler.
171. Yüce Allah Peygamberlerin getirdiklerine bağlı olmayışlarını ve taklide sarılarak onların
getirdiklerini reddedişlerini açıkça ortaya koyunca artık onların hakkı kabul etmeyen ve hakkın
çağrısına uymayan kimseler oldukları meydana çıkmış, dahası herkes onların asla inatlarından
vazgeçmeyeceklerini anlamıştır. İşte bunun ardından Allah, onların kendilerini imana çağıran
davetçinin karşısındaki durumunun, çobanları kendilerine seslenen ama o seslenen çobanın ne
söylediğini anlayamayan davarlar gibi olduklarını haber vermektedir. Onlar sadece, aleyhlerine
delilin ortaya konulması sonucunu veren sesi işitirler, fakat kendilerine yararlı olacak şekilde
o sesin mahiyetini kavrayamazlar. Bundan dolayı “sağırdırlar” anlayacak
ve kabul etmekle sonuçlanacak bir işitme ile hakkı işitmezler, “kördürler” ibret nazarıyla bakmazlar, “dilsizdirler”
kendileri için hayır olan sözler söyleyemezler. Bütün bunlara yol açan sebep ise onların
sağlıklı bir akla sahip olmayışlarıdır. Hatta bunlar akılsızların akılsızı ve bilgisizlerin
bilgisizidirler.
Akıllı bir kimse doğruya davet edildiği, fesattan alıkonulduğu, azaba götürecek yolları izlemek
kendisine yasaklandığı; buna karşılık salah ve kurtuluşunu gerektiren ve nimete ulaşmasına sebep
teşkil edecek emirler kendisine verildiği vakit kendisine öğüt veren kimseye karşı gelen ve
Rabbinin nimetinden yüz çevirip bile bile ateşe atılan, batıla uyan ve hakkı bir kenara iten
kimsenin zerre kadar aklının bulunmadığından şüphe eder mi hiç? İsterse ileri derecede hile ve
tuzaklara başvursun ve düzenbazlıklara girsin… Şüphesiz ki böyle birisi akılsızların en
akılsızıdır.
Kâfirlerin atalarına ittiba etmeleri, hayvanlarına seslenerek bağıran çobanın durumu gibidir. Onlar, çobanın sesini duyarlar fakat söylediğini anlamazlar. Kâfirler de hak olan sözü faydalanacakları bir şekilde işitemez sağırdırlar. Onların dilleri hak olan sözü söyleyemez, dili tutulmuş dilsizdir. Gözleri hakkı göremez kördür. Bu yüzden senin davet ettiğin doğru yolu akıl edemiyorlar.
I miscredenti, nel loro modo di seguire i loro padri, sono come ìl pastore che sgrida le sue bestie; sentono la sua voce ma non capiscono ciò che dice. Sordi alla verità, non possono trarne beneficio. Mute le loro lingue, che non si muovono nel dire la verità. Ciechi, per questo non seguono la retta via a cui li inviti.
Estos incrédulos se asemejan, en su voluntad de imitar a sus ancestros, a los animales que son llamados por su pastor. Escuchan la voz de su pastor, pero no comprenden sus palabras. Estas personas son también sordas y no escuchan la verdad para poder servirse de ella, son mudos porque no pronuncian las palabras verdaderas y ciegos porque no quieren ver la verdad. Esta es la razón por la cual no aceptan la guía a la cual tú los invitas.
Và hình ảnh của những kẻ vô đức tin mù quáng đi theo tổ tiên chúng giống như hình ảnh một người chăn cừu cố la hét để dọa nạt đàn cừu của mình, nhưng đàn cừu chỉ nghe được âm thanh la hét chứ nào có hiểu được y nói gì. Chúng bị điếc không nghe được chân lý nên không tiếp thu được lợi ích; chúng bị câm nên không nói ra được điều chân lý; và chúng bị mù nên không nhìn thấy được đúng sai, cho nên chúng không thể nhận thức Chỉ Đạo đang mời gọi chúng.
Once an object, which is not God, is accepted as God as a result of man’s superstitious attitude, many other accompanying evils ensue. An animal may come to be regarded as possessing supernatural powers—something possessed only by God. That animal is then held to be a means of achieving proximity to God and is expected to be a source of blessings. In the next generation all these superstitious beliefs become firmly rooted in the human psyche and are upheld with great zeal and fervour as the sacred way of the forefathers. At this stage, people become resistant to any rational analysis of these superstitious beliefs. The situation deteriorates further with succeeding generations. People reach a level where they are totally unable to hear or understand any argument put forward to them. They act as if they have neither eyes nor ears to see and hear, nor brains to give thought to any argument presented to them.
Ces mécréants sont semblables, dans le mimétisme de leurs ancêtres, à un berger qui crie afin de rappeler ses bêtes. Celles-ci entendent sa voix mais ne comprennent pas ses paroles. Ces gens sont donc sourds et n’écoutent pas la vérité afin d’en profiter, muet parce qu’ils ne prononcent pas les paroles de vérité et aveugles parce qu’ils ne voient pas la vérité. Voilà pourquoi ils n’acceptent pas la guidée à laquelle tu les invites.
"Hai orang-orang yang beriman, makanlah dari rizki yang baik-baik yang Kami berikan kepadamu dan
bersyukurlah kepada Allah, jika benar-benar hanya kepadaNya kamu menyembah. Se-sungguhnya Allah
hanya mengharamkan bagimu bangkai, darah, daging babi, dan binatang yang (ketika disembelih)
disebut (nama) selain Allah. Tetapi barangsiapa dalam keadaan terpaksa
(mema-kannya) sedang dia tidak menginginkannya dan tidak (pula) me-lampaui batas, maka tidak ada dosa baginya. Sesungguhnya Allah
Maha Pengampun lagi Maha Penyayang." (Al-Baqarah: 172-173).
(172) Ayat ini adalah perintah kepada kaum Muslimin secara khusus
setelah perintah kepada manusia umumnya. Yang demikian itu karena pada dasarnya merekalah yang
mengambil manfaat dari perintah-perintah dan larangan-larangan, disebabkan keimanan mereka,
perintah Allah untuk makan hal-hal yang baik dari rizki dan bersyukur kepada Allah atas segala
nikmat-nikmat-Nya dengan menggunakannya dalam ketaatan kepada Allah dan takwa dengan
nikmat-nikmat tersebut yang dapat menyampaikan kepada hakikat syukur. Maka Allah memerintahkan
kepada mereka apa yang diperintahkan kepada para Nabi dalam FirmanNya,
﴾ يَٰٓأَيُّهَا ٱلرُّسُلُ كُلُواْ مِنَ ٱلطَّيِّبَٰتِ وَٱعۡمَلُواْ صَٰلِحًاۖ ﴿
"Hai rasul-rasul, makanlah dari makanan yang baik-baik, dan kerja-kanlah amal yang shalih." (Al-Mu`minun: 51).
Bersyukur dalam ayat ini adalah beramal yang shalih. Di sini Allah tidak berkata yang halal, karena seorang Mukmin itu Allah bolehkan baginya hal-hal yang baik dari rizki yang terlepas dari akibat buruk, dan juga karena keimanan seorang Mukmin itu menghalangi dirinya dari menikmati apa yang bukan miliknya. Dan FirmanNya, ﴾
إِن كُنتُمۡ إِيَّاهُ تَعۡبُدُونَ ﴿ "Jika benar-benar kepadaNya kamu menyembah." Maknanya, maka
bersyukurlah kepadaNya. Hal ini menunjukkan bahwa barangsiapa yang tidak bersyukur kepada Allah,
berarti ia tidak menyembah semata-mata hanya kepadaNya, sebagaimana orang yang bersyukur
kepadaNya, berarti ia telah beribadah kepadaNya dan menunaikan apa yang telah Dia perin-tahkan.
Ayat ini juga menunjukkan bahwa memakan hal-hal yang baik adalah penyebab amal shalih dan
diterimanya amal tersebut.
Allah memerintahkan untuk bersyukur setelah mendapatkan kenikmatan, karena dengan bersyukur akan
memelihara kenik-matan yang ada tersebut, dan akan memunculkan kenikmatan-kenikmatan yang
sebelumnya tidak ada, sebagaimana sikap kufur nikmat akan menjauhkan kenikmatan yang tidak ada
dan meng-hilangkan kenikmatan yang telah ada.
(173) Dan ketika Allah تعالى menyebutkan bolehnya hal-hal yang baik, Dia
sebutkan juga haramnya hal-hal yang kotor (keji), melalui FirmanNya, ﴾
إِنَّمَا حَرَّمَ عَلَيۡكُمُ ٱلۡمَيۡتَةَ ﴿ "Sesungguhnya Allah hanya mengharamkan bagimu bangkai," yaitu binatang yang mati tanpa disembelih secara syar'i, karena bangkai itu kotor lagi berbahaya, karena kejelekan dzatnya, dan karena mayoritas bangkai itu adalah dari penyakit, sehingga menambah penyakitnya. Namun Pembuat syariat mengecualikan dari keumuman tersebut, bangkai belalang dan ikan, karena kedua bangkai itu halal lagi baik. Juga ﴾
وَٱلدَّمَ ﴿ "darah", yaitu yang mengalir (mengucur) sebagaimana yang telah dibatasi oleh ayat yang lain, ﴾
وَمَآ أُهِلَّ بِهِۦ لِغَيۡرِ ٱللَّهِۖ ﴿ "dan binatang yang ketika disembelih disebutkan nama selain Allah," yakni, disembelih untuk selain Allah seperti hewan yang disembelih untuk patung, berhala dari batu, kuburan, dan sebagainya. Hal-hal yang telah disebutkan di atas tidaklah membatasi bagi hal-hal yang diharam-kan. Hal-hal tersebut disebutkan dalam ayat ini hanya untuk men-jelaskan jenis dari hal-hal yang kotor tersebut yang dimaksudkan dari pemahaman terbalik dalam FirmanNya, ﴾
طَيِّبَٰتِ ﴿ "Hal-hal yang baik." Keumuman apa-apa yang diharamkan dapat dipahami dari ayat terdahulu dari FirmanNya, ﴾
حَلَٰلٗا طَيِّبٗا ﴿ "Halal lagi baik" sebagai-mana yang telah berlalu. Sesungguhnya hal-hal yang kotor itu atau yang semacamnya diharamkan untuk kita, sebagai bentuk kasih sayangNya kepada kita dan pemeliharaan diri dari hal-hal yang berbahaya.
Walaupun demikian, ﴾ فَمَنِ ٱضۡطُرَّ ﴿ "barangsiapa dalam keadaan terpaksa memakannya," maksudnya, terpaksa beralih kepada yang haram karena lapar dan tidak punya apa-apa, atau dipaksa, ﴾
غَيۡرَ بَاغٖ ﴿ "sedang dia tidak menginginkannya," yakni, tidak mencari yang haram padahal dia mampu mendapatkan yang halal atau karena tidak adanya rasa lapar, ﴾
وَلَا عَادٖ ﴿ "dan tidak pula melampaui batas," yakni kelewat batas dalam menikmati apa yang telah diharamkan terse-but karena keterpaksaan tadi, maka barangsiapa yang terpaksa dan ia tidak mampu mendapatkan yang halal dan ia makan menurut batas kebutuhan mendasar saja dan tidak lebih dari itu, ﴾
فَلَآ إِثۡمَ ﴿ "maka tidak ada dosa," yakni kesalahan, ﴾ عَلَيۡهِۚ
﴿ "baginya," dan apabila dosa telah dihilangkan, maka perkara itu kembali kepada asal-muasalnya. Dan manusia dalam kondisi seperti ini diperintahkan untuk makan, bahkan ia dilarang untuk mencelakakan dirinya atau membunuh dirinya, maka wajiblah atasnya untuk makan, bahkan ia berdosa jika tidak makan hingga ia meninggal, yang akhirnya dia telah membunuh dirinya sendiri. Pembolehan dan keringanan ini adalah rahmat dari Allah terhadap hamba-hamba-Nya. Oleh karena itu Allah menutup ayat ini dengan dua namaNya yang Mulia lagi sangat sesuai tersebut, seraya berfirman,﴾
إِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٌ ﴿ "Sesungguhnya Allah Maha Pengampun lagi Maha Penyayang."
Ketika kehalalan itu disyaratkan dengan dua hal tersebut dan manusia dalam kondisi seperti ini
kemungkinan tidak mengerah-kan segala upayanya dalam merealisasikannya, maka Allah تعالى
mengabarkan bahwasanya Dia adalah Maha Pengampun, Dia akan mengampuninya dari kesalahan yang
terjadi dalam kondisi seperti ini khususnya, yang sesungguhnya keterpaksaan itu telah
mende-saknya dan kesulitan itu telah menghilangkan segala perasaannya.
Ayat ini adalah dalil untuk sebuah kaidah yang terkenal yaitu,
اَلضَّرُوْرَاتُ تُبِيْحُ الْمَحْظُوْرَاتِ.
"Kedaruratan membolehkan hal-hal yang diharamkan."
Setiap hal yang telah diharamkan sedang manusia sangat membutuhkannya (karena darurat),
maka hal itu telah dibolehkan oleh Dzat yang Maha Memiliki lagi Maha Penyayang, karena itu
segala pujian hanya bagiNya dan juga rasa syukur yang pertama dan yang terakhir, yang lahir
maupun yang batin.
Earlier, the aim was to correct the error made by the mushrikin مشرکین when they made unlawful what was good and permissible. Now, in the present Verse (172), the believers are being warned against falling into the same error. As a corollary, they are reminded of Allah's blessings and are taught to be grateful to Him.
Later, in Verse 173 it is said that the prohibited must remain prohibited and should never be treated as lawful, something the mushrikin used to do when they ate carrion or animals slaughtered in a name other than that of Allah. Also implied is the warning that it is an error to declare any animal, other than those specified, as unlawful.
Comments on juristic details follow.
The effects of eating Halal حلال and Haram حرام
Verse 172 forbids eating that which is Karam and along with it, allows eating that which is halal in all gratefulness to Allah. The reason is that the act of eating haram promotes evil instincts, kills the taste of ` ibadah and makes the prayers ineffective. In contrast, eating halal generates inner light, creates a distaste for evil deeds, leads towards high morals, and creates a state in which the heart welcomes ` ibadah and finds the very thought of sin sickening and of course, prayers are answered. Therefore, Allah Almighty has told all his prophets to eat from what is good and do what is righteous:
یأَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًاً
0 Messengers, eat of the good things and do the righteous. (23:51)
This shows that eating and using what is halal حلال plays a vital role in doing what is good and virtuous. Similarly, living by the halal حلال helps the chances of a prayer being answered while living by the haram حرام kills those chances. The Holy Prophet has said that there are many people, tired and distressed, who stretch their hands in prayer before Allah fervently calling '0 Lord, 0 Lord, yet haram حرام is what they eat, haram حرام is what they drink and haram حرام is what they wear, how then, under these conditions, could they hope to have their prayers answered?' (The Sahih, Muslim, and Tirmidhi as quoted by Ibn Kathir)
Ô vous qui croyez en Allah et suivez Son Messager, mangez des bonnes choses qu’Allah a créées et a déclarées licites pour vous et remerciez Allah ostensiblement et intérieurement pour les bienfaits dont Il vous a comblés. Etre reconnaissant envers Allah, si vous L’adorez véritablement Seul sans rien Lui associer, consiste entre autres à Lui obéir et à ne pas Lui désobéir.
Wahai orang-orang yang beriman kepada Allah dan mengikuti Rasul-Nya! Makanlah dari rezeki yang Allah berikan kepada kalian dan Dia perbolehkan untuk kalian, serta bersyukurlah kepada Allah secara lahir dan batin atas semua karunia yang Dia berikan kepada kalian. Salah satu bentuk syukur kepada-Nya ialah melakukan ketaatan kepada-Nya dan menjauhi maksiat terhadap-Nya. Ini jika kalian benar-benar mengabdi kepada-Nya semata dan tidak menyekutukan-Nya dengan sesuatu.
O voi che credete in Allāh e seguite il Suo Messaggero, mangiate delle cose buone che Allāh vi ha dato e che vi ha permesso, e ringraziate Allāh manifestatamente ed intimamente per le grazie che vi ha concesso. E il modo di ringraziare l'Altissimo è quello di manifestarGli l'obbedienza, evitando la Sua disobbedienza, se siete Suoi veri adoratori, senza associarGli nulla
O mga sumampalataya kay Allāh at sumunod sa Sugo Niya, kumain kayo mula sa mga kaaya-ayang itinustos sa inyo ni Allāh at pinayagan Niya para sa inyo. Magpasalamat kayo kay Allāh nang lantaran at patago sa ipinagmabuting-loob Niya sa inyo na mga biyaya. Bahagi ng pagpapasalamat sa Kanya – pagkataas-taas Siya – ay na magsagawa kayo ng pagtalima sa Kanya at umiwas kayo sa pagsuway sa Kanya kung kayo ay totoong sumasamba sa Kanya lamang at huwag kayong magtambal sa Kanya ng anuman.
The Command to eat Pure Things and the Explanation of the Prohibited Things
Allah commands His believing servants to eat from the pure things that He has created for them and to thank Him for it, if they are truly His servants. Eating from pure sources is a cause for the acceptance of supplications and acts of worship, just as eating from impure sources prevents the acceptance of supplications and acts of worship, as mentioned in a Hadith recorded by Imam Ahmad, that Abu Hurayrah said that Allah's Messenger ﷺ said:
«أَيُّهَا النَّاسُ إِنَّ اللهَ طَيِّبٌ، لَا يَقْبَلُ إِلَّا طَيِّـبًا، وَإنَّ اللهَ أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِينَ، فَقَالَ:
يأَيُّهَا الرُّسُلُ كُلُواْ مِنَ الطَّيِّبَـتِ وَاعْمَلُواْ صَـلِحاً إِنِّى بِمَا تَعْمَلُونَ عَلِيمٌ
، وَقَالَ:
يـأَيُّهَا الَّذِينَ ءَامَنُواْ كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَـكُمْ
ثُمَّ ذَكَرَ الرَّجُلَ يُطِيلُ السَّفَرَ أَشْعَثَ أَغْبَرَ يَمُدُّ يَدَيْهِ إِلَى السَّمَاءِ: يَا رَبِّ يَا رَبِّ، وَمَطْعَمُهُ حَرَامٌ، وَمَشْرَبُهُ حَرَامٌ، وَملْبَسُهُ حَرَامٌ، وَغُذِّيَ بالْحَرَامِ فَأَنَّى يُسْتَجَابُ لِذلِكَ؟»
(O people! Allah is Tayyib (Pure and Good) and only accepts that which is Tayyib. Allah has indeed commanded the believers with what He has commanded the Messengers, for He said: (O (you) Messengers! Eat of the Tayyibat and do righteous deeds. Verily, I am well-acquainted with what you do) (23:51), and: (O you who believe! Eat of the lawful things that We have provided you with) He then mentioned a man, (who is engaged in a long journey, whose hair is untidy and who is covered in dust, he raises his hands to the sky, and says, `O Lord! O Lord!' Yet, his food is from the unlawful, his drink is from the unlawful, his clothes are from the unlawful, and he was nourished by the unlawful, so how can it (his supplication) be accepted") It was also recorded by Muslim and At-Tirmidhi
After Allah mentioned how He has blessed His creatures by providing them with provisions, and after commanding them to eat from the pure things that He has provided them, He then stated that He has not prohibited anything for them, except dead animals. Dead animals are those that die before being slaughtered; whether they die by strangling, a violent blow, a headlong fall, the goring of horns or by being partly eaten by a wild animal. Dead animals of the sea are excluded from this ruling, as is explained later, Allah willing, as Allah said:
أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَطَعَامُهُ
(Lawful to you is (the pursuit of) watergame and its use for food) (5:96), and because of the Hadith about the whale recorded in the Sahih. The Musnad, Al-Muwatta' and the Sunan recorded the Prophet saying about the sea:
«هُوَ الطَّهُورُ مَاؤُهُ والْحِلُّ مَيْتَتُه»
(Its water is pure and its dead are permissible.)
Ash-Shafi`i, Ahmad, Ibn Majah, and Ad-Daraqutni reported that Ibn `Umar said that the Prophet said:
«أُحِلَّ لَنَا مَيْتتَانِ وَدَمَانِ،السَّمَكُ وَالْجَرَادُ وَالْكَبِدُ وَالطِّحَال»
(We have been allowed two dead things and two bloody things: fish and locusts; and liver and spleen).
We will mention this subject again in Surat Al-Ma'idah (chapter 5 in the Qur'an), In sha' Allah (if Allah wills).
Issue: According to Ash-Shafi`i and other scholars, milk and eggs that are inside dead unslaughtered animals are not pure, because they are part of the dead animal. In one narration from him, Malik said that they are pure themselves, but become impure because of their location. Similarly, there is a difference of opinion over the cheeses (made with the milk) of dead animals. The popular view of the scholars is that it is impure, although they mentioned the fact that the Companions ate from the cheeses made by the Magians (fire worshippers). Hence, Al-Qurtubi commented: "Since only a small part of the dead animal is mixed with it, then it is permissible, because a minute amount of impurity does not matter if it is mixed with a large amount of liquid." Ibn Majah reported that Salman said that Allah's Messenger ﷺ was asked about butter, cheese and fur. He said:
«الْحَلَالُ مَا أَحَلَّ اللهُ فِي كِتَابِهِ، وَالْحَرَامُ مَا حَرَّمَ اللهُ فِي كِتَابِهِ، وَمَا سَكَتَ عَنْهُ فَهُوَ مِمَّا عَفَا عَنْه»
(The allowed is what Allah has allowed in His Book and the prohibited is what Allah has prohibited in His Book. What He has not mentioned is a part of what He has pardoned.)
Allah has prohibited eating the meat of swine, whether slaughtered or not, and this includes its fat, either because it is implied, or because the term Lahm includes that, or by analogy. Similarly prohibited are offerings to other than Allah, that is what was slaughtered in a name other than His, be it for monuments, idols, divination, or the other practices of the time of Jahiliyyah. Al-Qurtubi mentioned that `A'ishah was asked about what non-Muslims slaughter for their feasts and then offer some of it as gifts for Muslims. She said, "Do not eat from what has been slaughtered for that day, (or feast) but eat from their vegetables."
The Prohibited is Allowed in Cases of Emergency
Then Allah permitted eating these things when needed for survival or when there are no permissible types of food available. Allah said:
فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلاَ عَادٍ
(But if one is forced by necessity without willful disobedience nor transgressing due limits), meaning, without transgression or overstepping the limits,
فَلاَ إِثْمَ عَلَيْهِ
(...then there is no sin on him.) meaning, if one eats such items, for,
إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
(Truly, Allah is Oft-Forgiving, Most Merciful.)
Mujahid said, "If one is forced by necessity without willful disobedience nor transgressing the set limits. For example, if he didn't, then he would have to resort to highway robbery, rising against the rulers, or some other kinds of disobedience to Allah, then the permission applies to him. If one does so transgressing the limits, or continually, or out of disobedience to Allah, then the permission does not apply to him even if he is in dire need." The same was reported from Sa`id bin Jubayr. Sa`id and Muqatil bin Hayyan are reported to have said that without willful disobedience means, "Without believing that it is permissible." It was reported that Ibn `Abbas commented on the Ayah:
غَيْرَ بَاغٍ وَلاَ عَادٍ
(. ..without willful disobedience nor transgressing) saying, "Without willful disobedience means eating the dead animal and not continuing to do so. Qatadah said:
غَيْرَ بَاغٍ
(without willful disobedience) "Without transgressing by eating from the dead animals, that is when the lawful is available."
Issue: When one in dire straits finds both ـ dead animals, and foods belong to other people which he could get without risking the loss of his hands or causing harm, then it is not allowed for him to eat the dead animals. Ibn Majah reported that `Abbad bin Shurahbil Al-Ghubari said, "One year we suffered from famine. I came to Al-Madinah and entered a garden. I took some grain that I cleaned, and ate, then I left some of it in my garment. The owner of the garden came, roughed me up and took possession of my garment. I then went to Allah's Messenger ﷺ and told him what had happened. He said to the man:
«مَا أَطْعَمْتَهُ إِذْ كَانَ جَائِعًا أَوْ سَاغِبًا وَلَا عَلَّمْتَهُ إِذْ كَانَ جَاهِلًا»
فَأَمَرَهُ فَرَدَّ إِلَيْهِ ثَوْبَهُ، فَأمَرَ لَهُ بِوَسْقٍ مِنْ طَعَامٍ أَوْ نِصْفِ وَسْقٍ.
(You have not fed him when he was hungry - or he said starving - nor have you taught him if he was ignorant.)
The Prophet commanded him to return `Abbad's garment to him, and to offer him a Wasq (around 180 kilograms) - or a half Wasq - of food
This has a sufficiently strong chain of narrators and there are many other witnessing narrations to support it, such as the Hadith that `Amr bin Shu`ayb narrated from his father that his grandfather said: Allah's Messenger ﷺ was asked about the hanging clusters of dates. He said:
«مَنْ أَصَابَ مِنْهُ مِنْ ذِي حَاجَةٍ بِفِيهِ غَيْرَ مُتَّخِذٍ خُبْنَةً،فَلَا شَيْءَ عَلَيْه»
(There is no harm for whoever takes some of it in his mouth for a necessity without putting it in his garment.)
Muqatil bin Hayyan commented on:
فَلاَ إِثْمَ عَلَيْهِ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
(...then there is no sin on him. Truly, Allah is Oft-Forgiving, Most Merciful.) "For what is eaten out of necessity." Sa`id bin Jubayr said, "Allah is pardoning for what has been eaten of the unlawful, and Merciful' in that He allowed the prohibited during times of necessity." Masruq said, "Whoever is in dire need, but does not eat or drink until he dies, he will enter the Fire." This indicates that eating dead animals for those who are in need of it for survival is not only permissible but required.
O you who have faith in Allah and follow His Messenger, consume the good things that Allah has provided and allowed for you; and be thankful to Allah, outwardly and inwardly, for the overwhelming blessings He has given you. Part of being thankful to Him is acting with complete devotion to Him and not going against Him, if you truly worship Him alone, and do not worship anything besides Him.
Hỡi những người có đức tin nơi Allah và đi theo Thiên Sứ của Ngài, các ngươi hãy ăn uống những thực phẩm tốt sạch mà Allah đã ban cho các ngươi và cho phép các ngươi sử dụng; các ngươi hãy biết tạ ơn Allah bằng tấm lòng và hành động đúng giáo lý về những thiên ân đã ban; và một trong những hình thức tạ ơn Allah là tuân thủ theo mọi điều mà Ngài sai bảo và tránh xa việc bất tuân Ngài nếu các ngươi thực sự là những người thờ phượng một mình Allah, không tổ hợp với Ngài bất cứ ai (vật gì).
Ey Allah'a İman eden ve peygamberine tabi olanlar! Allah'ın sizi rızıklandırdığı ve size mübah kıldığı temiz olan rızıklardan yiyin! Allah’a, size ikram ettiği nimetlerden ötürü açık ve gizli şükredin! O'nun emirlerini yerine getirmekten ve O'na karşı gelmekten sakınmak, Allah Teâlâ’ya yapılan şükürdendir. Şayet hakikaten sadece O'na ibadet ediyorsanız, O'na hiçbir şeyi ortak koşmayın!
O vi koji vjerujete u Allaha i slijede Njegovog Poslanika, jedite lijepa jela kojima vas je Allah opskrbio i dozvoljenim vam ih učinio, i bude Allahu zahvalni, nutrinom i vanjštinom, vidljivim i nevidljivim dobrim djelima, na blagodatima kojima vas je opskrbio. Ako ste Mu zahvalni i ništa Mu ne pripisujete, vi ćete Mu se pokoravati i grijeha se kloniti.
Ustedes que creen en Al‑lah y siguen Su mensaje, coman de las buenas cosas que Al‑lah ha creado y ha declarado lícitas para ustedes, y agradezcan a Al‑lah con actos visibles y en su fuero interior por los favores con los que los ha colmado. Ser agradecidos con Al‑lah, si Lo adoran verdadera y únicamente a Él, sin adorar falsos ídolos, consiste entre otras cosas en obedecerlo.
172- Ey iman edenler! Size rızık olarak verdiğimiz şeylerin temiz olanlarından yiyin ve Allah’a
şükredin, eğer O’na kulluk ediyorsanız…
173- O size ancak leşi, kanı, domuz etini bir de Allah’tan başkası adına kesileni haram kıldı.
Fakat kim mecbur kalır da (harama) saldırmamak ve haddi aşmamak (kaydıyla bunlardan yerse) ona günah yoktur. Şüphesiz ki Allah çok
bağışlayandır, çok merhametlidir.
172. Daha önce verilen genel emirden sonra bu; özel olarak mü’minlere verilmiş bir emirdir.
Çünkü verilen emir ve yasaklardan imanları sebebi ile gerçek anlamda faydalananlar onlardır.
Yüce Allah onlara temiz ve helâl rızıklardan yemelerini, bu nimetleri dolayısıyla da -onları
Allaha itaat uğrunda ve ona itaate götüren yollara ulaşmak için güç kazanmak amacıyla
kullanmaları suretiyle- şükretmelerini emretmektedir. Böylelikle Yüce Allah peygamberlere verdiği emrin aynısını mü’minlere de emretmektedir:“Ey Peygamberler, hoş ve temiz şeylerden yiyin ve salih ameller işleyin.”(el-Mü’minûn, 23/51). Bu âyet-i kerimede şükürden kasıt, salih amel
işlemektir.
Burada ayrıca “helâl” denmemesi, Yüce Allah’ın hoş ve temiz olan rızıkları mü’minlere sorumluluktan uzak bir şekilde mubah kılmış olmasından dolayıdır. Diğer taraftan mü’minin imanı, onu hakkı (helâl) olmayan şeylere el uzatmaktan alıkoyar.
“eğer O’na kulluk ediyorsanız” o halde O’na şükredin, demektir. Bu da Allah’a şükretmeyen kimsenin, yalnızca bir
ve tek olarak Allah’a ibadet etmediğini göstermektedir. Öte yandan Allah’a şükreden de, Allah’a
ibadet etmiş ve emrolunduğunu yerine getirmiş demektir. Aynı zamanda bu, helâl ve temiz olan
şeyleri yemenin salih amele ve onun kabul edilmesine vesile olduğuna da delildir.
Nimetlerin akabinde şükretme emri şükrün elde bulunan nimetleri koruması, ele geçmemiş nimetleri
de kazandırmasından ötürüdür. Nitekim küfür ve nankörlük de elde bulunmayan nimetlerin daha da
uzaklaşmasına, mevcut nimetlerin de yok olmasına sebeptir.
Yüce Allah hoş ve temiz şeylerin mübah kılındığını zikrettikten sonra pis şeylerin haram kılındığını da söz konusu ederek şöyle buyurmaktadır:
173. “O size ancak leşi…” Leş, dine uygun boğazlama dışında bir yolla
ölmüş olan demektir. Çünkü leş, pistir ve zararlıdır. Zira özü itibari ile kötüdür. Çoğunlukla
da bu tür ölümler, hastalık sebebi ile olmaktadır. Bu ise yiyende daha fazla hastalığa sebep
olur. Şâri genel olarak yasak kılınmış olan bu leş kapsamından çekirge ölüsü ile denizlerdeki
balıkların ölmüş olanlarını istisna etmiştir. Dolayısıyla da bunlar helâl ve temizdir.
“Kanı” yani akıtılmış kanı… Nitekim bir başka âyet-i kerimede (Enam, 6/145) bu şekilde kayıtlandırılmıştır. “Domuz etini bir de Allah’tan başkası adına kesileni haram kıldı.”
Yani put ve heykellere kesilen, kabir, türbe ve benzerlerine kesilenler gibi… Sözü geçen bu
hususlar, haramların bunlardan ibaret olduğunu ifade etmemektedir. Bunların zikredilmesi Yüce Allah’ın:“…şeylerin temiz olanlarından” buyruğunun mefhumundan anlaşılan çeşitli
pis ve murdar şeyleri beyan etmek için zikredilmiştir. Çünkü genel olarak haram kılınan şeyler
daha önceki bir âyet-i kerimede geçen:“helâl ve temiz olanlarını”
buyruğundan anlaşılmaktadır. Yüce Allah’ın bu gibi pis şeyleri ve benzerleri haram kılması bize
bir lütfudur ve bizi zarardan korumak içindir. Bununla birlikte “kim mecbur kalır da”
yani açlık, bulamamak veya zorlama (ikrah) sebebi ile bunlardan yemeye
mecbur kalırsa “(harama) saldırmamak” helâlı
kullanma gücü olmakla veya aç olmamakla beraber harama yönelmeksizin “ve haddi aşmamak (kaydıyla bunlardan yerse)” yani zorunluluktan dolayı kendisine
mubah kılınan şeyi kullanmakta haddi aşmamak kaydıyla… İşte kim mecbur kalır ve helale güç
yetiremez de zaruret miktarınca yiyip daha ileri gitmezse “ona günah yoktur.” Bundan dolayı hakkında bir vebal söz konusu değildir.
Günah kalktığına göre emir önceki haline geri döner. Bu durumda insan yemekle emrolunmuştur.
Hatta eli ile kendisini tehlikeye atması, kendisini öldürmesi yasaktır. O takdirde yemesi
gerekir, yemeyi terk edip de ölecek olursa günahkâr olur, kendi kendisini öldürmüş olur.
Böyle bir mubahlık ve genişlik Yüce Allah’ın kullarına rahmetindendir. İşte bundan dolayı konuya
son derece uygun şu iki şerefli ismi ile bu âyet-i kerimeyi sona erdirmektedir:“Şüphesiz ki Allah çok bağışlayandır, çok merhametlidir.”
Haram olan şeylerin helâl olması bu iki şarta bağlı olduğuna göre ve bu durumda insanın bunları
tam anlamı ile gerçekleştirmesi mümkün olamayacağından, Yüce Allah kendisinin bağışlayıcı
olduğunu haber vermektedir. Yani böyle bir durumda özellikle de zaruretin baskısı altında kalmış
ve zorluk; duyularını kapatmış iken yapacağı hataları Allah bağışlar. Bu âyet-i kerimede; “Zaruretler mahzurlu şeyleri (yasakları) mubah kılar” şeklindeki meşhur kaideye delil vardır.
Buna göre yasak olan her bir şeyi insan kullanmak zorunda kalırsa mutlak egemen ve rahman olan
Allah, o şeyi ona mubah kılmış olur. Önünde de sonunda da zahiren ve batınen hamd ve şükür
yalnız O’nadır.
The wordإِنَّمَا حَرَّمَ (innama harrama) is a restrictive particle, therefore, the sense of the verse is that Allah Almighty has forbidden only those things which have been mentioned later, other than which, nothing else is forbidden. So, in this verse, it is the word, innama إِنَّمَا which points out to the given sense, while in another verse (6:145): قُل لَّا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا عَلَىٰ طَاعِمٍ the same thing has been stated more clearly. Here, the Holy Prophet ﷺ has been asked to proclaim that, in what has been revealed to him, there is nothing haram حرام except the few things mentioned later on.
At this stage, we have a problem on our hands. The fact is that the unlawfulness of many things stands proved on the authority of other verses from the Qur'an, and also from ahadith. If so, what would be the meaning of this 'restriction' and how are we to explain the negation of 'there is nothing haram حرام except the few things mentioned later on'?
For an answer, we can say that halal حلال and haram حرام are not being discussed here in the absolute sense. Rather, they are discussed here with reference to those particular animals only which the polytheists of Makkah took as halal حلال or haram حرام on the basis of their pagan beliefs. This has been pointed out in the previous verse where it is said that the polytheists of Makkah were used to declaring some halal حلال animals as haram حرام for them and this practice was censured there. Now, it is in contrast to that situation that they are being told here as to how they do not stay away from certain animals which have been declared haram حرام for them, while, at the same time, they stay away from those that are halal حلال in the sight of Allah. Therefore, the presence of the 'restriction' here should not be taken in the absolute sense as it is relative, especially in opposition to the polytheistic beliefs.
Now, the things that have been made unlawful (haram) in verse 173 are four in number:
1. Dead animal (Maitah مَیتَہ)
2. Blood (Dam دم )
3. The flesh of Swine (Lahm al-khinzir لحم الخنزیر )
4. An animal on which the name of anyone other than Allah has been called (Wa ma uhilla bihi lighayrillah وَمَا أُهِلَّ بِهِ لِغَيْرِ اللَّـہ).
These four things have been further explained in other verses of the Holy Qur'an, and in authentic ahadith. Seen as a correlated whole, the following injunctions emerge from them, and they are being taken up here in some detail:makhan41
Injunctions about the dead animal
The dead animal is known in English as 'carrion' or carcass. In Islamic terminology, it means an animal not slaughtered in accordance with the requirements of the Shari'ah. If it dies its own death without having been slaughtered or is killed by choking or aggressive hitting, it falls under the category of 'dead' and remains haram حرام . But, in accordance with another verse of the Holy Qur'an: أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَطَعَامُهُ 'Allowed to you is the game of the sea and its eating.' (5:96), slaughtering sea-life is not necessary as a condition; it is permissible even without it. It is on this basis that, in authentic ahadith, fish and locust have been determined as exceptions to the category of maitah مَیتَہ (unslaughtered) and thus made halal حلال . The Holy Prophet ﷺ has said: 'Two dead things have been made lawful for us - the fish and the locust; and two forms of blood have been made lawful for us - the liver and the spleen [ Organ in abdomen ].' (Ibn Kathir from Ahmad, Ibn Majah and Darqutni)
So, among animals, the fish and the locust are halal without slaughtering, even if they die their own death or get killed by somebody. However, fish that gets decomposed and starts floating on the surface is haram حرام . (Jassas)
Similarly, an animal not within range for the hunter to slaughter can become halal حلال without having been slaughtered if the hunter, after saying Bismillah بِسْمِ اللَّـهِ , inflicts a wound on it by means of a sharp-edged weapon such as an arrow. Merely being wounded is not enough; it is necessary as a condition that it be wounded with some sharp-edged weapon.
Injunctions and Rulings
1. If an animal wounded by a gunshot dies before it could be slaughtered, it would be taken as an animal that dies from a fatal strike with a baton or rock. This has been called' (mawqudhah موقوذہ) in another verse of the Holy Qur'an (5:3) where it has been classed as haram حرام . However, if the animal is slaughtered before it dies, it would become halal حلال .
2. Some ` ulama' are of the opinion that the common bullet with a conical nose-top falls under the category of an arrow, but the view of the majority is that this too is not an arrow-like weapon, instead, it bores the flesh and tears it apart by the force of the explosive mixture inside the bullet, otherwise, the weapon itself has no sharp edge which could inflict a wound on the animal. Therefore, an animal hunted with a bullet of this kind will not be permissible without slaughtering it.
3. In Verse 173, maitah مَیتَہ or the dead animal has been declared haram حرام in an absolute sense, therefore, everything about it is haram حرام ; eating its flesh, buying it or selling it, all included. The same injunction applies to all impurities (Anjas). Their use, buying and selling, even deriving any benefit from them are all haram حرام ، so much so, that it is impermissible to voluntarily feed even an animal with carrion or anything else impure. However, should this be placed somewhere and be eaten by a dog or cat on its own, that would, then be permissible. What is not permissible is to feed them personally. (Jassas, Qurtubi)
4. In this particular verse the injunction declaring maitah مَیتَہ or the dead animal as haram حرام appears to be general which includes all parts of maitah مَیتَہ . But, this has been clarified in another verse (6:145) by the words: عَلَىٰ طَاعِمٍ يَطْعَمُهُ which tells us that the eatable parts of the dead animal are forbidden. Therefore, the bones of the dead animal and the hair, which are not eatables, are clean and their use is permissible. The Holy Qur'an in verse (16:86): وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَا أَثَاثًا وَمَتَاعًا إِلَىٰ حِينٍ has permitted the use of hair of such animals in an absolute sense. The condition of slaughter is not there (Jassas). Since the skin or hide of an animal carries impurities such as blood it is forbidden unless tanned. When tanned, it is permissible. Further clarifications can be seen in authentic ahadith. (Jassas)
5. The fat of the dead animal and everything made with it is forbidden. There is no way they can be used. Even buying and selling them are forbidden.
6. Avoiding the use of soap made from animal fat is good precautionary practice. However, it is not easy to find out for sure that fat from dead animals has been used in a particular product, therefore, some leeway exists. Another reason for its permissibility is that some of the blessed Companions such as, Ibn ` Umar, Abu Said al-Khudri and Abu Musa al-Ash` ari ؓ have ruled that the fat of the dead animal is forbidden as far as eating is concerned, while they have permitted its use externally, and therefore, they have allowed its buying and selling. (Jassas)
7. Cheese made from milk contains an ingredient called infaha in Arabic and 'rennet' in English. It is a mucous membrane lining taken out from the stomachs of suckling lambs or kids. It is used to coagulate or curdle milk. If rennet is taken out of the stomach of an animal slaughtered in the name of Allah, there is no harm in using it. The meat, fat etc. of an Islamically slaughtered animal are permissible. But, in the event they are taken from the stomach of an animal slaughtered un-Islamically, there is difference of views among Muslim jurists. Imams Abu Hanifah and Malik رحمۃ اللہ علیہما consider it clean while Imams Abu Yusuf, Muhammad and Thawri رحمۃ اللہ علیہما and others call it unclean and impure. (Jassas, Qurtubi)
There is a strong likelihood that rennet from un-Islamically slaughtered animals is used in cheese made in non-Islamic countries, therefore, relying on the consensus of Muslim jurists, one must avoid using it. Under the juristic position taken by Imam Abu Hanifah and Imam Malik رحمۃ اللہ علیہما ، leeway exists. Some cheeses made in western countries have pork-fat as one of their ingredients which, hopefully, can be seen on the wrapper or tin. All these are absolutely haram حرام and impure.
The blood
The second thing forbidden in the verse is blood. The word, dam دم ، (pronounced a, 'sum' in English) meaning 'blood' has been used here in the absolute sense, but, in verse (6:145) of Surah al-An` am, it has been subjected to a qualification, that is: مَّسْفُوحًاً (that which flows). Therefore, fuqaha' agree that congealed blood such as, the kidney or spleen, are clean and permissible.
1. Since flowing blood is what is forbidden, the blood that remains on the flesh after slaughtering the animal is clean. The Muslim jurists, the blessed Companions and their successors and the Ummah in general agree on this. On the same analogy, the blood of mosquitoes, flies and bed bugs is not unclean. But, should this be significant, it has to be washed clean. (Jassas)
46. In bio-chemistry, the enzyme rennin in present is rennet and is a milk-curdling agent.
2. As eating or drinking blood is forbidden, its external use is also forbidden. As the buying and selling and seeking any benefit from impurities is forbidden, the buying and selling of blood is forbidden and all income derived from it is also forbidden. This is because dam or blood in the words of the Holy Qur'an has been forbidden in the absolute sense which includes all possible ways in which it can be used.
Blood Transfusion
Actually, human blood is a part of human body. When taken out of the body, it is rated as najis نجس or 'impure’, which would require that transfusion of blood from one human body to another be regarded as haram حرام for two reasons:
a) Since respecting the human body is necessary and this act is contrary to that respect.
b) Blood is heavy impurity (al-najasah al-ghalizah النجسہ الغلیظہ ) and the use of things impure is not permissible.
But, looking into the conveniences allowed by the Shari'ah of Islam under conditions of compulsion and in general treatment of diseases, we come to the following conclusions:
To begin with, blood is no doubt a part of the human body but its transfusion into the body of another person requires no surgery. Blood is drawn out by means of a syringe from one human body and transferred to another by the same process. Therefore, it is like milk which forms in the human body and goes on to become the part of another human being. The Shari'ah of Islam, in view of the need of the human child, has made nothing but milk as his or her initial food, making it obligatory on mothers to feed their children as far as they stay married to their respective husbands. After divorce, mothers cannot be forced to feed their children. To provide sustenance to children is the responsibility of the father; it is he who must arrange to have the child suckled by a wet-nurse, or request the mother to continue feeding the baby against payment. The Holy Qur'an is very clear on this subject when it says:
فَإِنْ أَرْضَعْنَ لَكُمْ فَآتُوهُنَّ أُجُورَهُنَّ
"If they (your divorced wives) suckle (your children) for you, then, pay for their services." (65:6)
In short, milk which is a part of the human body has still been made permissible for children in view of their need. It is even permissible to use it medically for elders as well. It appears in Alamgiriah:
ولا باس باَن یسعط الرجل بلبن المراۃ ویشربہ للدواء (عالمگیری ص 4)
"There is no harm if female milk is dropped in the nose of a man to cure him of some disease, or even if it is given orally as medicine." (For further details on this subject see Al-Mughni by ibn Qudamah, Kitab al-Sayd, volume 8, page 602.)
If blood is dealt with on the analogy of milk, the analogy would not be too far-fetched, since milk is also an altered form of blood and shares with it the common factor of being a part of the human person. The only difference between them is that milk is clean while blood is not. So, the first reason of unlawfulness, that is, being a part of human body, is no more operative here. What remains is the aspect of its impurity. In this case too, some fuqaha' have permitted the use of blood on medical grounds.
Therefore, the correct position is that the transfer of human blood to another body does not seem to be permissible in Shari` ah under normal conditions, but doing so under compulsive conditions on medical grounds is doubtlessly permissible. Compulsive conditions mean that the patient faces a life or death situation and no life-saving drug turns out to be effective or is just not available and there is a strong likelihood that the patient's life would be saved through the blood transfusion. If these conditions are met, giving of blood will be permissible under the authority of this Qur'anic text which clearly permits the saving of one's life by eating the flesh of a dead animal, if compelled by neces-sity. However, in the event that there be no condition of compulsion or other medicines and treatments could work, the problem has been dealt with differently by different jurists; some say that it is permissible while others maintain that it is not. Details are available in books of fiqh فقہ . Those interested in the subject may wish to see my Urdu treatise entitled, 'The Transplanting of Human Limbs'.
The swine is forbiddan
The third thing forbidden in this verse is the flesh of the swine. It will be noted that it is the 'flesh' of swine which has been mentioned here as unlawful. Al-Qurtubi explains this by saying that the aim here is not to restrict or particularize 'flesh' as such. In fact, all parts of the swine, the bones, the skin, the hair, the ligaments, are forbidden by the consensus of the Muslim community. The introduction of the word (lahm لحم : flesh) is to point out that the swine is not like other prohibited animals which can be purified by slaughtering, even if eating of them stays prohibited. The reason is that the flesh of the swine does not get purified even if the swine is slaughtered, as it is absolutely impure and unlawful. However, the use of its bristles to sow leather has been permitted in Hadith. (Jassas, Qurtubi)
The consecrated animals
The fourth thing forbidden in this verse is an animal dedicated to anyone other than Allah. This takes three known forms:
(1) The slaughtering of an animal to seek the pleasure of anyone other than Allah and calling the name of that 'anyone' while slaughtering it, is unanimously forbidden with the consensus of the Muslim community. This animal is maitah مَیتَہ : dead. It is not permissible to derive any benefit from any of its parts because this is what the verse, مَا أُهِلَّ بِهِ لِغَيْرِ اللَّـهِ (173) clearly means without any difference of opnion.
(2) The slaughtering of an animal to seek the pleasure of anyone other than Allah, despite the fact that the animal was slaughtered by calling the name of Allah, is also forbidden in the Shari'ah. This is something a large number of ignorant Muslims do when they slaughter goats and sheep, even chicken, to seek the pleasure of elders and leaders, and they do this by calling the name of Allah at the time of slaughter. The fuqaha-' agree that all such forms are haram حرام and the animal slaughtered in this manner is a dead animal, a carcass. However, there is some difference of opinion about the reason. Some commentators and jurists maintain that this second situation is also what the verse مَا أُهِلَّ بِهِ لِغَيْرِ اللَّـهِ (173) means to cover. It appears in the Hawashi of al-Baydawi:
فکل مانودی علیہ بغیر اسم اللہ فھو حرام وان ذبح باسم اللہ تعالیٰ حیث اجمع العلماء لوان مسلما ذبح ذبیحۃ وقصد بذبحہ التقرب الٰی غیر اللہ صار مرتدا و ذبیحتہ ذبیحۃ مرتد
Every animal on which a name other than that of Allah was called is Haram , even though it was slaughtered in the name of Allah. Therefore, ` ulama علماء ' agree that a Muslim, who slaughters an animal and intends to seek the pleasure of anyone other than Allah through it, will become an apostate, and the animal he slaughters will be taken as one slaughtered by an apostate.
In addition to this, it is said in Al-Durr al-Mukhtar, Kitab al-dhaba'ih:
ذبح لقدوم الامیر و نحوہ کو احد من العظماء یحرم لانہ اھل بہ لغیر اللہ ولوذکراسم اللہ
Slaughtering an animal to celebrate the visit of a dignitary is haram حرام because that comes under ma uhilla bihi lighayrillah أُهِلَّ بِهِ لِغَيْرِ اللَّـه ما even though the name of Allah has been mentioned at the time of slaughter. (Volume 5, page 214)
Al-Shami concurs with this view.
There are others who have not gone to the extent of declaring that this situation is what ma uhilla bihi lighayrillah ما اُهِلَّ بِهِ لِغَيْرِ اللَّـه means clearly since it would be a little burdened Arabic-wise to import the phrase for this situation, but it is on the basis of the commonality of cause, that is, because of the intention of seeking the pleasure of anyone other than Allah, that they have tied this too with ma uhilla bihi lighayrillah مَا أُهِلَّ بِهِ لِغَيْرِ اللَّـهِ and have declared it to be haram حرام . In the view of this humble writer, this view is the most sound, cautious and safe.
Nevertheless, there is a regular verse of the Holy Qur'an which supports the unlawfulness of this situation, that is, وَمَا ذُبِحَ عَلَى النُّصُبِ. The word, nusub نُّصُبِ here means everything worshipped falsely. So, it signifies animals that have been slaughtered for false gods. Since, wa ma uhilla bihi lighayrillah وَمَا أُهِلَّ بِهِ لِغَيْرِ اللَّـهِ has been mentioned earlier, it tells us that ma uhilla وَمَا أُهِلَّ clearly means the animal on which a name other than that of Allah has been recited at the time of its slaughter, and that dhubiha ala n'nusub ذُبِحَ عَلَى النُّصُبِ appears in contrast to it where the reciting of a name other than that of Allah has not been mentioned. It simply means the act of slaughtering with the intention of pleasing idols. Included here are animals which have been, in fact, slaughtered to seek the pleasure of somebody other than Allah even though the name of Allah has been recited at the time of slaughtering them. (This special note is from my teacher, Hakim al-ummah Maulana Ashraf Ali Thanavi.)
Imam Al-Qurtubi (رح) has taken the same approach in his Tafsir where he has said:
وجرت عادہ العرب بالصیاح باسم المقصود بالذبیحۃ وغلب ذلک فی استعمالھم حتی عبربہ عن النیۃ التی ھی علۃ التحریم
It was a customary practice of the Arabs that, at the time they were to slaughter, they would call aloud the name of the entity the slaughter was intended for. That was so much in vogue among them, that in this verse, their intention, that is, their seeking of the pleasure of one other than Allah, which is the real cause of forbiddance, was identified as ihlal or call. (Tafsir al-Qurtubi, volume 2, page 307. Imam AI-Qurtubi has based his findings on the fatawa فتٰوٰی or religious rulings of Sayyidna ` Ali and Sayyidah ` A'ishah, may Allah be pleased with them both)
During the days of Sayyidna Ali ؓ ، Ghalib, the father of poet Farazdaq had slaughtered a camel and there is no report to con-firm that the name of someone other than Allah was mentioned on it at the time of its slaughter. But, Sayyidna Sayyidna Ali ؓ decided that this too fell under the category of ma uhilla bihi lighayrillah وَمَا أُهِلَّ بِهِ لِغَيْرِ اللَّـهِ and was haram حرام . The Companions, may Allah bless them all, accepted the verdict.
Similarly, Al-Qurtubi reports a lengthy hadith from Sayyidah ` A'ishah ؓ ، on the authority of Yahya ibn Yahya (رح) ، the teacher of Imam Muslim. Towards the end, it says that a certain woman asked her: '0 umm al-mu'minin اے اُم المؤمنین ، some of our foster relatives are non-Arabs and they have one or the other festival going for them all the time. On these festivals, they send us gifts. Should we eat them or should we not?' Thereupon, Sayyidah ` A'ishah ؓ said:
اما ما ذبح لذلک الیوم فلا تاکلوا ولکن کلوا من اشجارھم
Do not eat what has been slaughtered for that day, but you can eat (fruits) from their trees. (Qurtubi, volume 2, page 207)
To sum up, it can be said that the second situation in which the intention is to seek the favour of an entity other than Allah even though Allah's name is called at the time of slaughtering the animal comes under the purview of the prohibition relating to ma uhilla bihi lighayrillah وَمَا أُهِلَّ بِهِ لِغَيْرِ اللَّـهِ for two reasons:
a. The commonness of cause, that is, because of the intention to seek the favour of an entity other than Allah.
b. It is also covered by the verse (5:3), and therefore, this too is forbidden.
3. There is a third situation also where an animal is released after cutting off its ear lobe or branding it in some other manner and this is done to seek the pleasure of an entity other than Allah and to make it an object of reverence paid to the same entity. The animal in this case was neither used in its normal functions nor intended to be slaughtered. Rather, slaughtering such an animal used to be held as unlawful. Such animals are not covered under the prohibition envisaged in verse 173 (Ma uhilla bihi lighayrillah مَا أُهِلَّ بِهِ لِغَيْرِ اللَّـهِ ) or in verse 5:3 (Ma dhubiha ` ala n'nusub ما ذُبِحَ عَلَى النُّصُبِ ), instead, animals of this kind are known as bahirah or sa'ibah and according to the injunction of the Qur'an the practice of releasing them in that manner is haram as it would appear later under the verse: مَا جَعَلَ اللَّـهُ مِن بَحِيرَةٍ وَلَا سَائِبَةٍ
However, it should be borne in mind that their practice of releasing an animal in this unlawful manner or their false beliefs about it do not render the animal itself unlawful. Rather, if such animals are held to be forbidden, it will amount to supporting their false beliefs. Therefore, this animal is lawful like any other animal.
But, in accordance with the principles of Muslim law, this animal does not go out of the ownership of its owner. It continues to be owned by him, even though, he thinks that it is no more his property and has been dedicated to someone other than Allah. This belief of the owner of the animal is false and, in accordance with the dictate of the Shari'ah, the animal continues to be in his ownership.
Now, if this person sells this animal or gives it as gift to someone, then, this animal will be lawful for the assignee. This is what people in some countries do when they endow goats or cows in the name of their idols or gods and leave them with the management of the temples to do what they like with them. Some of them sell these animals to Muslims as well. Similarly, some ignorant Muslims also do things like that at shrines or graveyards. There they would leave a goat or a full-grown male domestic foul in the hands of the keepers who sell these out. So, those who buy such livestock or poultry from the keepers authorized by owners, for them, it is perfectly lawful if they buy, slaughter, eat or sell them onwards.
Nadhr lighayrillah نذر لغیرللہ : Offering for anyone other than Allah
Here we have a fourth situation on our hands which does not relate to animals but to things other than these. For instance, food or sweets offered against vows in the name of someone other than Allah by Hindus in their temples and by ignorant Muslims in shrines. This kind of nadhr نذر or mannat مَنَّت in the name of someone other than Allah has also been declared haram حرام because of the commonness of cause, that is, because of the intention to seek the favour of one other than Allah and which comes under the same prohibition as contemplated in ma uhilla bihi lighayrillah مَا أُهِلَّ بِهِ لِغَيْرِ اللَّـہ as a result of which its eating, feeding, buying and selling all become haram حرام . Details can be seen in the books of fiqh فقہ such as Al-Bahr al-Ra'iq البحر الرعیق and others. This injunction is based on the analogy of the animals mentioned expressly in the text of the Holy Qur'an.
Injunctions in situations of compulsion
In the verse under comment, after four things have been declared unlawful, the fifth injunction comes as an exception. The text says:
فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَلَا إِثْمَ عَلَيْهِ ۚ إِنَّ اللَّـهَ غَفُورٌ رَّحِيمٌ
which means that the injunction has been relaxed for a person who is extremely compelled by hunger, and is not looking towards enjoying his food, nor is likely to go beyond the level of his need, then he, in that situation, will not incur any sin if he eats what is unlawful. There is no doubt about it that Allah Almighty is Most-Forgiving, Very-Merciful. It will be observed that the burden of sin which accrues from eating the unlawful has been removed from the mudtar مُضْطُر: the one who is compelled by necessity and must save his life, if he fulfils two attending conditions. In the terminology of the Shar` iah, the word, mudtar مُضْطُر is applied to a person whose life is in danger. Ordinary pain or need cannot qualify a person to be known as mudtar مُضْطُر . So, for a person whose hunger has driven him to a point beyond which he must either eat or die, there is an option; he can eat things made unlawful on two conditions. Firstly, the aim should be to save life and not to enjoy eating. Secondly, he must eat only as much as would serve to save his life; eating to fill up one's stomach or eating much more than one needs remain prohibited even at that time.
Special Note
Here, the eating of things forbidden even under a situation of compulsion (idtirar اِضْطُرارَ) has not been made lawful as such by the noble Qur'an, instead, the expression used is لااثمَ علیہ (there is no sin on him) which means that these things continue to be haram حرام as they are, but the sin of using what is haram حرام has been forgiven because the eater has done so under the compulsion of necessity. There is a world of difference between making something lawful and the forgiving of sin. If the objective was to make these things lawful under compulsive need, a simple exception from the injunction of unlawfulness would have been enough. But, here the text does not rest at the simple exception, it rather elects to add the statement: لااثمَ علیہ . By doing so, it makes a point, that is, what is haram حرام remains haram حرام as it is, and using it is nothing but sin, however, the mudtar (مُضْطُر), the compelled one, has been forgiven this sin.
Using the forbidden as a cure, in dire necessity
A person whose life is in danger can use what is forbidden as medicine to save his life. This too is proved by the verse under comment, but there seem to be some conditions as well which have been hinted there.
To begin with, there should be a state of compulsion, and a danger of losing life. This injunction does not cover ordinary pain or sickness. Then, there is the situation when no treatment or medicine works, or is just not available - the unlawful thing to be used as life-saving drug is the only option open. This is like the exception made in a state of extreme hunger which is valid only when something lawful is not available or affordable. The third condition is that it should be made certain that by using the unlawful, life will be saved. This is like the eating of a couple of morsels from unlawful meat by one compelled fatally by hunger should be enough to save his life. If there is a medicine which appears to be useful but there is no certainty that it would cure the ailing patient, then, the use of this unlawful medicine will not fall under the purview of the exception made in this verse and therefore, it will not be permissible. Along with these three, there are two additional conditions which have been set forth in the verse, that is, one should not aim to enjoy it and use no more than one needs to use.
Given the restrictions and conditions that emerge from clear statements and subtle hints in the verse, every unlawful and impure medicine can be used internally or externally. It is permissible by the consensus of the jurists of the Muslim ummah. In a nutshell, these five conditions are as follows:
1. There be a state of extreme necessity, that is, one's life be in danger.
2. Another lawful medicine does not work, or is not available.
3. It should be normally certain that the disease will be cured by such medicine.
4. Enjoying the use of the medicine should not be the aim.
5. It should not be used any more than it is needed.
Using the forbidden as a cure without necessity
As far as situations of extreme necessity are concerned, the relevant injunction has been given in the text of the Holy Qur'an and there is total agreement on that. But, about the question of using impure or haram حرام medicine even in common diseases, the jurists differ. Most of them say that, barring compulsion, and all those conditions mentioned above, it is not permissible to use haram حرام medicine, because the Holy Prophet $ as reported in al-Bukhari has said that Allah Almighty has placed no cure for the Muslims in haram حرام .
Some other jurists have used a particular episode reported in Hadith to declare it as permissible. That episode relates to people of the ` Uraynah عُرینہ tribe and has been reported in all books of Hadith where it is said that some villagers came to the Holy Prophet ﷺ . They suffered from several diseases. He permitted them the use of camel milk and urine, which cured them.
But, this episode has several possibilities which make the use of prohibited things doubtful. Therefore, the correct original position is: Unless the conditions of extreme necessity exist in common diseases, the use of haram medicine is not permissible.
However, later-day jurists, keeping in view the influx of unlawful and impure medicines in modern times, the general climate of suffering, and the weakness of people against it, have permitted the use of prohibited medicine on the condition that another lawful and pure medicine is not effective, or is not available. It is mentioned in Al-Durr al-Mukhtar, the well-known book of Fiqh فقہ :
اَختلف فی التداوی بالمحرم وظاھر المذھب المنع کما فی رضاع البحر ولکن نقل المصنف ثم وھھنا عن الحاوی قبل یرخص اذا علم فیہ الشفاء ولم یعلم دواء آخر کما رخص فی الخمر للعطشان (علیہ الفتوی، ومثلہ فی العالمگیریہ ص 355 ج 05)
There is difference of opinion in medication through the unlawful. Apparent religious ruling forbids it, as is mentioned in Al-Bahr al-Ra'iq, Kitab al-Rida' but the author has, at that point in al-Rida`, as well as here, reported from al-Hawi al-Qudsi that some ` ulama' عُلماء have permitted the use of the prohibited on medical grounds, if the cure is certain and there is no alternate available, which is like the permission granted to the critically thirsty to take a sip of liquor.
The conclusion
The details given above help us find out what we should do about modern medicines that originate mostly from Europe and America, especially those in which the use of alcohol as base or solvent, or the introduction of other impure ingredients, is known and certain. As for medicines in which the presence of unlawful and impure ingredients cannot be ascertained with any degree of certainty, their use would have a little more technical leeway, however, there is nothing like precaution, especially when the need is not that pressing. Allah Almighty knows best.
Allah has only forbidden you from consuming that which died without being sacrificed according to the sacred law and having its blood flow, the meat of pigs and what has had other than Allah’s name mentioned over it when it was sacrificed. Yet if someone is forced to eat something of these forbidden types, and does not sin by eating it when they are not in need, nor do they go beyond the limit of what is necessary, then they have done no wrong and will receive no punishment. Allah is Forgiving and Compassionate to whomever repents to Him; and it is from His mercy that He overlooks the eating of forbidden things when it is necessary.
Allah chỉ cấm các ngươi ăn những động vật chết chưa được cắt cổ (theo luật Islam), máu Masfuh (máu xuất ra hoàn toàn khỏi cơ thể con vật), thịt heo và tất cả động vật khi cắt cổ không được nhân danh Allah. Tuy nhiên, trong trường hợp khẩn cấp ngoài ý muốn cần phải ăn (để duy trì sự sống) và chỉ ăn đủ lượng (cho cơ thể duy trì sự sống) chứ không quá độ, thì các ngươi không bị tội cũng không bị phạt. Quả thật, Allah luôn rộng lượng đối với những người biết sám hối, Ngài nhân từ với họ, Ngài xí xóa việc ăn những món cấm trong hoàn cảnh bất đắc dĩ.
Allah vam je zabranio da jedete ono što je umrlo, a nije zaklano onako kako to šerijat predviđa, i prolivenu krv, i svinjsko meso, i životinje pri čijem klanju nije spomenuto Allahovo ime. Ukoliko čovjek bude prinuđen da jede nešto od zabranjenih stvari, a nije nepravedan prema sebi u smislu da jede bez potrebe, ili prelazi granicu nužde, takav nema grijeha niti kazne. Doista je Allah Onaj Koji puno prašta onima koji se pokaju, i milostiv je prema njima. U Njegovu milost spada i to što prelazi preko jedenja ovih zabranjenih stvari u slučaju nužde.
In verità, Allāh vi ha proibito di mangiare carne macellata al di fuori della Shari'ah; vi è proibito anche il sangue, la carne di maiale, e ciò che è stato macellato senza aver menzionato il nome di Allāh. Se una persona, inconsapevolmente, mangia queste cose non superando i limiti della propria necessità, non commette peccato né sarà punito; in verità, Allāh è Perdonatore nei confronti dei Suoi sudditi pentiti; è Misericordioso con loro, ed è per Sua misericordia che non punisce in questi casi coloro che sono costretti a mangiare questi cibi proibiti.
Al‑lah declara que es ilícito para los musulmanes consumir carne de animales que no hayan muerto por degollamiento, la sangre que corre con el degüelle, la carne de cerdo y la carne de animales que hayan sido degollados invocando otro nombre que no sea el de Al‑lah. No obstante si, sin cometer injusticia, es decir sin abusar y sin excederse de los límites de la necesidad, el ser humano se ve obligado a consumir alguna de estas cosas ilícitas, no comete pecado ni merece castigo alguno. Al‑lah es Indulgente y Misericordioso con Sus siervos que se arrepienten. Una de las muestras de Su misericordia es que no es riguroso con aquel que consume alguna de estas cosas ilícitas en caso de extrema necesidad.
Ipinagbawal lamang ni Allāh sa inyo mula sa mga pagkain ang namatay nang walang pagkatay na isinasabatas, ang ibinubong dugong dumadaloy, ang laman ng baboy, at ang anumang binanggitan ang iba pa sa pangalan ni Allāh sa sandali ng pagkakatay nito. Ngunit kapag napilitan ang tao na kumain ng anuman, samantalang siya ay hindi naman lumalabag sa katarungan sa pamamagitan ng pagkain mula roon nang walang pangangailangan ni lumalampas sa hangganan ng pangangailangan, ay walang kasalanan sa kanya ni kaparusahan. Tunay na si Allāh ay Mapagpatawad sa sinumang nagbalik-loob kabilang sa mga lingkod Niya, Maawain sa kanila. Bahagi ng awa Niya na Siya ay nagpapaumanhin sa pagkain ng mga ipinagbabawal na ito sa sandali ng pagkanapipilitan.
Human beings should feel thankful and obedient to God while eating food and drinking water. They should express themselves thus, ‘In accordance with God’s commandment, we are eating and drinking what God has provided us with.’ These emotions evoke in a man the feeling of true devotion to his Maker. But this psychological make-up changes in the case of self-styled beliefs. In that case man’s attention is diverted to the supposed properties of the things he consumes. Therefore, the same divine blessing which is meant to produce feelings of thanksgiving, evoke instead feelings of veneration for material objects. Under the influence of such false beliefs, man comes to accord the position of Creator to the created. If something is held unlawful by God, it is not owing to the sacredness of that thing but rather because it is something impure or the divine law has testified to its uncleanness, e.g. carrion, blood, swine or an animal sacrificed in the name of some idol instead of in the name of God. In cases of extreme necessity where a man’s life may be at stake, he may eat food otherwise forbidden, for instance when suffering extreme hunger and when no other food is available, or in illness, or other such circumstances as may compel him to do so. However, it is essential that such forbidden food should not be taken simply for the pleasure of the palate. That is, one must remain within the bare limits of necessity.
Allah déclara qu’il est illicite au musulman de consommer la chair de bêtes qui sont mortes sans avoir été égorgées, le sang en grande quantité( ), la chair de porc et la chair de bêtes égorgées au nom d’un autre qu’Allah. En revanche, lorsque sans injustice l’être humain est contraint de consommer ces nouritures, c’est-à-dire sans être dans l’abus, ni sortir des limites de la contrainte, il ne commet alors aucun péché et ne mérite aucune punition. Allah est Pardonneur (du nom d’Allah `al-ghafûru) et miséricordieux avec Ses serviteurs qui se repentent. L’une des manifestations de Sa miséricorde est qu’Il ne tient pas rigueur à celui qui consomme ces nourritures illicites en cas de contrainte.
Allah, dinen uygun olarak kesilmeden ölen hayvanları, akan sıvı kanı, domuz etini ve kesilirken Allah'tan başkasının adı anılarak kesilen hayvanları yemeyi size haram kıldı. Şayet insan, bunlardan yerken ihtiyaç duyduğu kadarından fazla yiyerek aşırı gitmez ve zaruret miktarını aşmadan yemeye mecbur kalırsa, ona bir günah ve bir ceza yoktur. Muhakkak ki Allah kullarından tövbe edenleri çok bağışlayandır ve onlara karşı merhametlidir. Zaruret halinde bu haramlardan yenilmesinden ötürü insanları sorumlu tutmaması da O'nun merhametindendir.
Sesungguhnya makanan yang Allah haramkan bagi kalian hanyalah binatang yang mati tanpa disembelih sesuai syarak, darah yang mengucur dan mengalir, daging babi dan binatang yang disembelih dengan menyebut selain nama Allah. Apabila seseorang terpaksa harus memakan sesuatu (dari yang diharamkan itu) tanpa kezaliman (seperti memakannya tanpa ada kebutuhan untuk memakannya), dan tidak melampaui batasan darurat, maka tidak ada dosa dan hukuman baginya. Sesungguhnya Allah Maha Pengampun lagi Maha Penyayang kepada hamba-hamba-Nya yang mau bertobat. Salah satu wujud kasih sayang-Nya ialah Dia memperbolehkan mereka memakan makanan yang diharamkan tersebut ketika dalam keadaan darurat.
Those who hide what Allah revealed in the scriptures and the signs of the truth and prophethood of Muhammad (peace be upon him) – as the Jews and Christians did, getting something small in return for what they hide, such as leadership, status or money – they only fill their stomachs with that which will cause them to suffer in the fire of Hell. Then on the Day of Judgement, Allah will not speak to them with words that make them joyful; but they will only hear that which makes them sad: they will not be praised, and they will have a painful punishment.
Ceux qui taisent ce qu’Allah a révélé du Livre et ce qu’on y trouve prouvant la vérité et la Prophétie de Muħammad, comme cela est le cas pour les juifs et les chrétiens, et de surcroît reçoivent en contrepartie de cette attitude une vile compensation comme un pouvoir, un prestige ou des biens, ceux-là ne se nourrissent en vérité que de ce qui les condamnera à être châtié par le Feu. Par ailleurs, Allah ne leur adressera pas les paroles qui les apaiseront le Jour de la Résurrection mais plutôt des paroles qui les accableront. Il ne les purifiera pas, ni ne fera leur éloge et ils auront un châtiment douloureux.
Aquellos que silencian lo que Al‑lah ha revelado del Libro y lo que allí se encuentra como prueba de la veracidad de la Profecía de Mujámmad r, tal como los judíos y los cristianos, y aquellos que, aun peor, obtienen en contrapartida una vil compensación, ya sea poder, prestigio o bienes, están condenados a ser castigados por el Fuego. Más aun, Al‑lah no les dirigirá palabras tranquilizadoras el Día de la resurrección, sino por el contrario palabras abrumadoras. No los purificará ni los elogiará y tendrán un castigo doloroso.
Criticizing the Jews for concealing what Allah revealed
Allah said:
إِنَّ الَّذِينَ يَكْتُمُونَ مَآ أَنزَلَ اللَّهُ مِنَ الْكِتَـبِ
(Verily, those who conceal what Allah has sent down of the Book.) Meaning the Jews who concealed their Book's descriptions of Muhammad ﷺ, all of which testify to his truth as a Messenger and a Prophet. They concealed this information so that they would not lose authority and the position that they had with the Arabs, where they would bring them gifts, and honor them. The cursed Jews feared that if they announced what they know about Muhammad ﷺ, then the people would abandon them and follow him. So they hid the truth so that they may retain the little that they were getting, and they sold their souls for this little profit. They preferred the little that they gained over guidance and following the truth, believing in the Messenger and having faith in what Allah was sent him with. Therefore, they have profited failure and loss in this life and the Hereafter.
As for this world, Allah made the truth about His Messenger known anyway, by the clear signs and the unequivocal proofs. Thereafter, those whom the Jews feared would follow the Prophet , believed in him and followed him anyway, and so they became his supporters against them. Thus, the Jews earned anger on top of the wrath that they already had earned before, and Allah criticized them again many times in His Book. For instance, Allah said in this Ayah (2:174 above):
إِنَّ الَّذِينَ يَكْتُمُونَ مَآ أَنزَلَ اللَّهُ مِنَ الْكِتَـبِ وَيَشْتَرُونَ بِهِ ثَمَنًا قَلِيًلا
(Verily, those who conceal what Allah has sent down of the Book, and purchase a small gain therewith (of worldly things).) meaning, the joys and delights of this earthly life. Allah said:
أُولَـئِكَ مَا يَأْكُلُونَ فِي بُطُونِهِمْ إِلاَّ النَّارَ
(...they eat into their bellies nothing but fire,) meaning, whatever they eat in return for hiding the truth, will turn into a raging fire in their stomachs on the Day of Resurrection.
Similarly, Allah said:
إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَلَ الْيَتَـمَى ظُلْماً إِنَّمَا يَأْكُلُونَ فِى بُطُونِهِمْ نَاراً وَسَيَصْلَوْنَ سَعِيراً
(Verily, those who unjustly eat up the property of orphans, they eat up only fire into their bellies, and they will be burnt in the blazing Fire!) (4:10)
Also, reported in an authentic Hadith is that Allah's Messenger ﷺ said:
«الَّذِي يَأْكُلُ أَوْ يَشْرَبُ فِي آنِيةِ الذَّهَبِ وَالْفِضَّةِ إنَّمَا يُجَرْجِرُ فِي بَطْنِهِ نَارَ جَهَنَّم»
(Those who eat or drink in golden or silver plates are filling their stomachs with the fire of Jahannam (Hell).)
Allah said:
وَلاَ يُكَلِّمُهُمُ اللَّهُ يَوْمَ الْقِيَـمَةِ وَلاَ يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ
(Allah will not speak to them on the Day of Resurrection, nor purify them, and theirs will be a painful torment.)
This is because Allah is furious with them for concealing the truth. They thus deserve Allah's anger, so Allah will not look at them or purify them, meaning that He will not praise them but will cause them to taste a severe torment. Then, Allah said about them:
أُوْلَـئِكَ الَّذِينَ اشْتَرَوُاْ الضَّلَـلَةَ بِالْهُدَى
(Those are they who have purchased error for guidance.)
Hence, they opposed the guidance, that is, not announcing the Prophet's description they find in their Books, the news about his prophecy and the good news of his coming which the previous Prophets proclaimed, as well as following and believing in him. Instead, they preferred misguidance by denying him, rejecting him and concealing his descriptions that were mentioned in their Books. Allah said:
وَالْعَذَابَ بِالْمَغْفِرَةِ
(...and torment at the price of forgiveness,) meaning, they preferred torment over forgiveness due to the sins they have committed. Allah then said:
فَمَآ أَصْبَرَهُمْ عَلَى النَّارِ
(So how bold they are (for evil deeds which will push them) to the Fire.)
Allah states that they will suffer such severe, painful torment that those who see them will be amazed at how they could bear the tremendous punishment, torture and pain that they will suffer. We seek refuge with Allah from this evil end. RAllah's Statement:
ذَلِكَ بِأَنَّ اللَّهَ نَزَّلَ الْكِتَـبَ بِالْحَقِّ
(That is because Allah has sent down the Book (the Qur'an) in truth. ) means, they deserve this painful torment because Allah has revealed Books to His Messenger Muhammad ﷺ, and the Prophets before him, and these revelations bring about truth and expose falsehood. Yet, they took Allah's signs for mockery. Their Books ordered them to announce the truth and to spread the knowledge, but instead, they defied the knowledge and rejected it. This Final Messenger ـ Muhammad ـ called them to Allah, commanded them to work righteousness and forbade them from committing evil. Yet, they rejected, denied and defied him and hid the truth that they knew about him. They, thus, mocked the Ayat that Allah revealed to His Messengers, and this is why they deserved the torment and the punishment. This is why Allah said here (2:176):
ذَلِكَ بِأَنَّ اللَّهَ نَزَّلَ الْكِتَـبَ بِالْحَقِّ وَإِنَّ الَّذِينَ اخْتَلَفُواْ فِى الْكِتَـبِ لَفِى شِقَاقٍ بَعِيدٍ
(That is because Allah has sent down the Book (the Qur'an) in truth. And verily, those who disputed about the Book are far away in opposition.)
174- Allah’ın indirdiği kitaptan bir şeyi gizleyip de onu az bir pahaya değiştirenler var ya!
İşte onların yiyip de karınlarına doldurdukları şey ancak ateştir. Kıyamet Günü’nde Allah
onlarla ne konuşur ne de onları temize çıkarır. Onlar için acıklı bir azap da vardır.
175- Onlar hidâyete karşılık sapıklığı, mağfirete karşılık azabı satın aldılar. Bunlar azaba ne
kadar da sabırlılar?!
176- Bunun sebebi, Allah’ın, Kitabı hak ile indirmesidir. Muhakkak ki Kitap hakkında
anlaşmazlığa düşenler, elbette uzak bir aykırılık içindedirler.
174-175. “Allah’ın indirdiği kitaptan bir şeyi gizleyip de onu az bir pahaya değiştirenler var ya…”
Bu, Allah’ın Peygamberlerine indirmiş olduğu şeyleri -ki bu da ilimdir- gizleyen kimselere çok
ağır bir tehdittir. Zira Allah o ilim ehlinden onu insanlara açıklayacaklarına ve
gizlemeyeceklerine dair ahit almıştır. Her kim bu ilmi dünyevî lezzetler karşılığında gizler,
Allah’ın emrini bir kenara bırakırsa işte öylelerinin “yiyip de karınlarına doldurdukları şey ancak ateştir.”
Çünkü onların kazandıkları bu bedel ancak ve ancak en kötü bir yol ile ellerine geçmiş,
haramlığı en büyük şeyler karşılığında onu almışlardır. Bundan dolayı cezaları da amelleri
türünden olacaktır.
“Kıyamet Günü’nde Allah onlarla ne konuşur” aksine Allah gazap etmiş ve
onlardan yüz çevirmiş olacaktır. Bu da onlar için Cehennem azabından daha büyüktür. “ne de onları temize çıkarır.” Adi ve aşağılık huylardan onları
arındırmaz. Onların övülmeye, beğenilmeye ve mükâfatı verilmeye elverişli amelleri bulunmaz.
Onları temize çıkarmayışının sebebi, bunun en büyük sebeplerini işlemiş olmalarından ötürüdür.
Temize çıkarılmanın en büyük sebebi ise Allah’ın kitabı ile amel etmek, onunla hidâyete ulaşmak
ve ona davet etmektir. Bunlar ise Allah’ın kitabını bir kenara attılar, ondan yüz çevirdiler,
sapıklığı hidâyete, azabı da mağfirete tercih ettiler. Bunlara ateş azabından başka bir şey
uygun düşmez. Peki, ateş azabına nasıl dayanabilecekler ve ona nasıl karşı durabilecekler?
176. “Bunun” yani adil bir şekilde onlara karşılık verilmesinin, hidâyeti kabul etmeyip ondan başka yolları tercih eden kimselere hidâyet yollarının kapatılmasının “sebebi Allah’ın Kitabı hak ile indirmesidir.”
İyilik yapana iyilikle karşılık verilmesi, kötülük yapana da kötülüğünün karşılığının verilmesi
de bu hakkın bir gereğidir. Aynı zamanda, Yüce Allah’ın:“Kitabı hak ile indirmesidir” buyruğunda insanları hidâyete erdirmek,
hakkı batıldan, hidâyeti de sapıklıktan ayırt etmek için indirdiğine delil vardır. O nedenle bu
kitabı asıl maksadından uzaklaştıran bir kimse ise en ağır ceza ile cezalandırılmaya layıktır.
“Muhakak ki Kitap hakkında anlaşmazlığa düşenler” yani kitap hakkında
anlaşmazlığa düşerek bir bölümüne iman edip bir bölümünü inkâr edenler ve kendi heva ve
maksatlarına göre kitabı tahrif edip asıl maksadından uzaklaştıranlar “elbette” haktan “uzak bir aykırılık”
yani karşı çıkış, karşı geliş “içindedirler.” Çünkü onlar, ittifakı ve
çelişkiye düşmemeyi gerektiren ve hakkı getiren kitaba muhalefet etmişlerdir. Böylece işleri
karmakarışık bir hal almış, ayrılıkları çoğalmış ve buna bağlı olarak alabildiğine
bölünmüşlerdir. Kitaba iman eden ve her hususta onun hükmüne başvurup hükmünü kabul eden gerçek
kitap sahipleri ise böyle değildir. Çünkü onlar ittifak halindedirler, sevgi ve onun etrafında
birleşmek suretiyle uyum halindedirler.
Bu âyet-i kerimeler Allah’ın indirdiklerini gizleyen, dünyalığı ona tercih eden kimselere karşı
ilâhi azap ve gazap tehdidini içermektedir. Allah’ın böylelerini muvaffakiyet ve günahlarını
bağışlamak suretiyle arındırmayacağını bildirmektedir. Ayrıca bu buyruklar bunun sebebini de söz
konusu etmektedir ki bu sebep de onların sapıklığı hidâyete tercih etmeleridir. Bu ise azabın
mağfirete tercih edilmesi sonucunu vermektedir. Sonra da Cehenneme karşı ileri derecedeki
dayanıklılıkları ifade edilmektedir. Çünkü bunlar Cehennem ateşine götüren yolların ne olduğunu
da çok iyi bilmektedirler.
Ayrıca bu âyet-i kerimeler Kitab-ı Kerîm’in; Kitap etrafında ittifak etmeyi, ayrılığa düşmemeyi
gerektiren hakkı kapsadığı gerçeğini de ihtiva etmekte, Kitaba muhalefet eden herkesin haktan
alabildiğine uzak, hakka karşı düşmanca bir tavır, hasmane bir tutum içinde olduğunu da
belirtmektedir. Doğrusunu en iyi bilen Allah’tır.
Sesungguhnya orang-orang yang menyembunyikan kitab-kitab suci yang Allah turunkan berikut isinya yang menunjukkan kebenaran dan kenabian Muhammad -ṣallallāhu 'alaihi wa sallam-, seperti yang dilakukan oleh orang-orang Yahudi dan Nasrani, demi mendapatkan sedikit imbalan, seperti jabatan, kehormatan atau kekayaan, mereka itu sejatinya tidak memakan sesuatu ke dalam perut mereka kecuali yang menyebabkan mereka terkena azab di neraka. Allah tidak akan berbicara kepada mereka tentang sesuatu yang menyenangkan mereka, tetapi tentang sesuatu yang buruk bagi mereka. Allah tidak akan menyucikan dan menyanjung mereka, dan mereka akan mendapatkan azab yang menyakitkan.
Şüphesiz Yahudi ve Hristiyanların yaptığı gibi Allah'ın indirdiği kitapları, içerdiği hakikat ve Muhammed -sallallahu aleyhi ve sellem-'in peygamberliğine delalet eden delilleri gizleyenler, bunları yöneticilik, itibar veya mal mülk gibi az bir karşılık elde etmek için yaparlar. Hakikatte onlar karınlarını, cehennem ateşinde azap görmelerine sebep olacak şeylerden başka bir şeyle doldurmazlar. Allah kıyamet günü onlarla hoşlanacakları şeyleri konuşmayacak. Bilakis onların rahatsız olacağı şeyleri konuşacak. Onları günahlarından arındırmayacak, onlara sena da etmeyecek. Ayrıca onlar için elem verici bir azap vardır.
In verità, vi sono coloro che nascondono i chiari segni dellaveridicità della profezia di Muħammed pace e benedizioni di Allāh siano su di luiﷺ che Allāh ha rivelato nei libri, come fanno gli Ebrei e i Nazareni, che vendono con il loro silenzio tutto ciò in cambio di potere o denaro. Questi, in realtà, non portano nei loro ventri altro che ciò che li conduce al Fuoco, ed Allāh non rivolgerà loro, nel Giorno del Giudizio, le parole che si aspettano, ma al contrario avranno ciò che non li soddisfa, non li purifica né li elogia, e avranno un castigo doloroso.
Tunay na ang mga nagtatago ng pinababa ni Allāh mula sa kasulatan at anumang naroon na katunayan sa katotohanan at pagkapropeta ni Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – gaya ng ginagawa ng mga Hudyo at mga Kristiyano, at ipinagbibili ito sa pamamagitan ng pagtatago nila rito dala ng isang kaunting kapalit gaya ng katungkulan o impluwensiya o yaman, ang mga iyon ay walang kinakain sa mga tiyan nila sa katunayan kundi ang magiging isang dahilan para pagdusahin sila sa Apoy. Hindi kakausap sa kanila si Allāh sa Araw ng Pagbangon sa paraang maiibigan nila, bagkus sa paraang ikasasama nila, at hindi Siya magdadalisay sa kanila ni pupuri sa kanila. Ukol sa kanila ay isang pagdurusang masakit.
Quả thật, những ai dám che giấu những gì mà Allah đã thiên khải trong Kinh Sách và những bằng chứng xác nhận về sứ mạng của Muhammad, giống như hành động của Do Thái và Thiên Chúa, những kẻ mà chúng sẵn sàng che giấu để đổi lại lợi nhuận cỏn con từ địa vị, quyền lực, chức vụ hoặc tiền bạc. Những kẻ đó thật ra chỉ tạo ra các nguyên nhân để đẩy bản thân mình sớm sa vào sự trừng phạt trong Hỏa Ngục. Vào Ngày Phục Sinh, Allah không thèm nói chuyện với chúng bằng giọng thương yêu mà bằng giọng dọa nạt, Ngài cũng không rửa tội hay tuyên dương chúng, ngược lại chúng phải chịu hình phạt đau đớn.
Doista oni koji skrivaju knjige koje je Allah objavio, i dokaze u njima koji ukazuju na istinu i na vjerovjesništvo Muhammeda, sallallahu alejhi ve sellem, kao što to rade jevreji i kršćani, i koji tim skrivanjem imaju neki dunjalučki interes poput vlasti, ugleda ili imetka, takvi u suštini u svoje trbuhe ubacuju ono što će uzrokovati njihovu paznju u džehennemskoj vatri, i na Sudnjem danu Allah sa njima neće razgovarati prijatnim razgovorom, već će im reći ono što će ih rastužiti i uznemiriti, i neće ih očistiti i pohvaliti. Njima pripada bolna patnja.
"Sesungguhnya orang-orang yang menyembunyikan apa yang telah diturunkan Allah, yaitu al-Kitab
dan menjualnya dengan harga yang sedikit (murah), mereka itu sebenarnya
tidak memakan (tidak menelan) ke dalam perutnya melainkan api, dan Allah
tidak akan berbicara kepada mereka pada Hari Kiamat dan tidak akan menyucikan mereka dan bagi
mereka siksa yang amat pedih. Me-reka itulah orang-orang yang membeli kesesatan dengan petunjuk
dan siksa dengan ampunan. Maka alangkah beraninya mereka me-nentang api neraka. Yang demikian
itu adalah karena Allah telah menurunkan al-Kitab dengan membawa kebenaran; dan sesung-guhnya
orang-orang yang berselisih tentang (kebenaran) al-Kitab itu,
benar-benar dalam penyimpangan yang jauh." (Al-Baqarah: 174-176).
(174-175) Ini merupakan ancaman keras terhadap orang yang menyembunyikan
apa yang telah diturunkan oleh Allah kepada Rasul-rasulNya dari ilmu yang telah diambil ikatan
janji oleh Allah atas para ulama agar menjelaskan ilmu itu kepada manusia dan tidak
menyembunyikannya. Maka barangsiapa yang menggantinya dengan tujuan-tujuan duniawi lalu
mencampakkan perintah Allah, maka orang-orang itu ﴾ مَا يَأۡكُلُونَ فِي بُطُونِهِمۡ إِلَّا
ٱلنَّارَ ﴿ "sebe-narnya tidak memakan (tidak menelan) ke dalam perutnya melainkan api," karena harga yang mereka dapatkan itu mereka peroleh dengan jalan pencaharian yang paling jelek dan paling diharamkan, maka balasan mereka adalah sejenis dengan perbuatan mereka, ﴾
وَلَا يُكَلِّمُهُمُ ٱللَّهُ يَوۡمَ ٱلۡقِيَٰمَةِ ﴿ "dan Allah tidak akan berbicara kepada mereka pada Hari Kiamat," bahkan Allah murka kepada mereka dan berpaling dari mereka, dan ini lebih besar bagi mereka daripada siksa neraka, ﴾
وَلَا يُزَكِّيهِمۡ ﴿ "dan tidak menyucikan mereka," maksudnya, tidak me-nyucikan mereka dari
akhlak-akhlak yang hina, mereka tidak me-miliki perbuatan-perbuatan yang pantas untuk dipuji,
diridhai dan diberi pahala, mereka tidak disucikan karena mereka melakukan perbuatan yang
menjadi sebab tidak adanya penyucian, yang mana penyebab-penyebab paling besarnya adalah
mengamalkan kitabullah, mengambil petunjuk darinya dan berdakwah kepada-nya, namun mereka malah
mencampakkan Kitabullah, berpaling darinya, dan mereka lebih memilih kesesatan daripada petunjuk
dan lebih memilih azab daripada ampunan. Maka tidaklah patut bagi mereka kecuali neraka, lalu
bagaimana mereka dapat bersabar padanya? Dan bagaimanakah ketegaran mereka di dalamnya?
(176) ﴾ ذَٰلِكَ ﴿ "Yang demikian itu," yakni yang telah disebut-kan, yaitu pembalasannya dengan adil dan pencegahan Allah dari sebab-sebab hidayah bagi orang yang enggan memilihnya dan lebih memilih selain darinya, ﴾
بِأَنَّ ٱللَّهَ نَزَّلَ ٱلۡكِتَٰبَ بِٱلۡحَقِّۗ ﴿ "adalah karena Allah telah menurunkan al-Kitab dengan membawa kebenaran," dan termasuk kebenaran adalah membalas orang yang berbuat baik dengan kebaikan dan membalas orang yang berbuat buruk dengan keburukan.
Demikian juga dalam FirmanNya, ﴾ نَزَّلَ ٱلۡكِتَٰبَ بِٱلۡحَقِّۗ ﴿ "Allah telah menurunkan al-Kitab dengan membawa kebenaran" terdapat dalil yang menunjukkan bahwa Allah menurunkannya untuk memberi-kan hidayah kepada makhlukNya dan menerangkan kebenaran dari kebatilan dan petunjuk dari kesesatan, dan barangsiapa yang menyimpangkan dari maksud awalnya, maka pantaslah atasnya hukuman yang paling keras. ﴾
وَإِنَّ ٱلَّذِينَ ٱخۡتَلَفُواْ فِي ٱلۡكِتَٰبِ لَفِي شِقَاقِۭ بَعِيدٖ ﴿ "Dan sesungguhnya orang-orang yang berselisih tentang (kebenaran) al-Kitab itu, benar-benar dalam penyimpangan yang jauh," maksudnya, bahwa orang-orang yang berselisih tentang al-Kitab, beriman dengan se-bagiannya, dan ingkar kepada sebagiannya dan orang-orang yang merubahnya serta menyelewengkannya menurut hawa nafsu dan tujuan mereka, ﴾
لَفِي شِقَاقِۭ ﴿ "benar-benar dalam penyimpangan," yakni penyelewengan ﴾ بَعِيدٖ ﴿
"yang jauh" dari kebenaran, karena mereka telah menyelisihi al-Kitab yang datang dengan
kebenaran dan pasti serasi dan tidak bertolak belakang, lalu kacaulah kondisi mereka dan
banyaklah perselisihan mereka, yang akhirnya mengakibatkan perpecahan. Berbeda dengan ahli Kitab
yang beriman kepadanya dan menjadikannya sebagai hakim dalam segala urusan, mereka saling
sepakat dan mereka memiliki kebersamaan dengan cinta, serta berkumpul di atasnya.
Ayat ini mengandung ancaman bagi orang-orang yang me-nyembunyikan apa yang telah diturunkan oleh
Allah dan orang-orang yang mendahulukan tujuan-tujuan duniawi dengan siksaan dan kemurkaan, dan
bahwasanya Allah تعالى tidak menyucikan mereka dengan taufikNya dan tidak pula dengan
ampunanNya.
Ayat ini juga menyebutkan sebab kenapa mereka mendahu-lukan kesesatan daripada petunjuk, yang
mengakibatkan mereka memilih siksaan daripada ampunan, kemudian ungkapan iba untuk mereka dengan
keberanian mereka yang besar terhadap api neraka karena pengetahuan mereka tentang penyebab yang
mereka laku-kan yang menjerumuskan mereka ke dalam neraka tersebut, dan bahwa al-Kitab meliputi
kebenaran yang mengharuskan untuk disepakati dan tidak diperselisihkan, dan bahwa setiap orang
yang menyelisihinya, maka ia berada jauh sekali dari kebenaran, perten-tangan, dan perseteruan.
Wallahu a'lam.
Mentioned in the earlier verses were unlawful things which are tangible. Now, the verses that follow take up the intangible deeds that have been made unlawful. These are evil deeds, inner and outer. For instance, religious scholars among the Jews were addicted to giving out false verdicts in favour of people who bribed them. They would go to the limit of distorting the verses of the Torah to suit the desire of their client. In this, there is a veiled warning given to the ` ulama', the religious scholars of the community of the Last of the prophets, that they should keep away from such practices and never fall short in disclosing the true injunctions of Allah for any material reason or vested interest of their own.
Earning money against the Faith
There is no doubt that people who conceal the contents of the Book of Allah and in return for this breach of trust, collect insignificant worldly gains are simply eating fire. When comes the Qiyamah (Doomsday), Allah Almighty will not speak to them affectionately, nor will He purify them by forgiving their sins. Their punishment will be terrible for they are the kind of people who, during their mortal life, chose to abandon guidance and adopt error, and in the Hereafter, they missed forgiveness and became deserving of punishment. They must be very courageous in that they are all set to go into Hell. All these punishments to them are because they elected to stray away from the Book of Allah, something so clear and true. It is evident that they must be victims of serious intransigence and are far out in schism, as a result of which they can expect to deserve a matching punishment.
Verse 175 tells us that a person who changes the injunction of Shari'ah in his greed for worldly gains, he should know that these worldly gains he consumes are like embers of fire he is storing in his stomach because that is the ultimate end of his deeds. Some perceptive ` Ulama' have said that unlawful wealth is, in reality, the very fire of Hell, even though we do not sense it as such during our lifetime in the mortal world, but once one dies, his or her deeds will appear in the form of fire.
Orang-orang yang menyembunyikan ilmu yang dibutuhkan oleh manusia adalah orang-orang yang menukar petunjuk dengan kesesatan tatkala mereka menyembunyikan ilmu yang benar. Mereka juga menukar ampunan Allah dengan siksa-Nya. Alangkah sabarnya mereka dalam melakukan sesuatu yang akan menyebabkan mereka masuk ke dalam Neraka. Seolah-olah mereka tidak peduli dengan siksaan yang ada di dalamnya akibat kesabaran mereka yang luar biasa.
Những kẻ được mô tả che giấu kiến thức mà thiên hạ cần đến là những kẻ đã đổi Chỉ Đạo để lấy sự lầm lạc, bởi vì chúng đã che giấu kiến thức chân lý. Chúng thực sự đã đổi lấy hình phạt của Allah thay vì sự tha thứ của Ngài. Chúng đã tự tạo cơ hội để bản thân nhanh rơi vào hình phạt nơi Hỏa Ngục như thể chúng không thể kiên nhẫn hơn cho sự việc đó.
Ceux dont la particularité est de taire la science dont ont besoin les gens, sont ceux qui ont troqué la guidée pour l’égarement et ont troqué le pardon d’Allah pour Son châtiment. Qui leur permettra d’endurer les châtiments infligés en Enfer ? C’est comme si, par indifférence, ils ne se souciaient pas du châtiment qui y est infligé.
Aquellos que se caracterizan por silenciar el saber que necesitan las personas, son los que han cambiado la guía por el extravío y han cambiado el perdón de Al‑lah por Su castigo. ¿Cómo harán para soportar los castigos impuestos en el Infierno? Es como si, por indiferencia, no se preocuparan por los castigos que allí se infligen.
Ang mga nailalarawang iyon ng pagtatago ng kaalaman na kinakailangan ng mga tao ay ang mga nagpalit ng kaligawan sa patnubay noong itinago nila ang kaalamang totoo at ipinagpalit sa parusa ni Allāh ang kapatawaran Niya. Kaya anong mapagtiis nila sa paggawa ng ikadadahilan para sa kanila ng pagpasok sa Apoy. Para bang sila ay hindi pumapansin sa nasa loob niyon na pagdurusa dahil sa pagtitiis nila roon.
To su oni koji su opisani skrivanjem znanja koje je potrebno ljudima, koji su uputu zamijenili za zabludu nakon što su sakrili to istinito znanje, koji su Allahov oprost zamijenili Allahovom kaznom. O kako su samo strpljivi na činjenju onoga što će uzrokovati njihov ulazak u Vatru, kao da se radi o nekom ko ne mari za tom patnjom jer je mnogo strpljiv na njoj.
Coloro che hanno come abitudine di nascondere la conoscenza di cui la gente ha bisogno sono quelli che hanno sostituito la retta via con la perdizione, quando hanno nascosto la vera scienza e hanno sostituito il perdono di Allāh con la Sua punizione. Come sono ostinati costoro nel compiere ciò che li porta ad entrare nel Fuoco, come se non si preoccupassero della punizione che li aspetta per la loro ostinazione.
Those who hide knowledge exchange guidance for misguidance, as they hid the truth, and exchange the forgiveness of Allah for His punishment. How determined they are to do things that will lead them into the fire of Hell, as if they do not realize what suffering it contains!
İnsanların ihtiyaç duyduğu ilmi gizlemekle nitelenenler, gerçek ilmi gizleyerek hidayeti sapıklıkla, Allah'ın bağışlamasını Allah'ın azabıyla değiştirmişlerdir. Onlar, cehennem ateşine girmelerine sebep olan bu şeyleri yapmaya ne kadar da sabırlılar. Sanki bu yaptıklarında gösterdikleri sabırla cehennem azabını umursamıyorlar.
Đó là hậu quả cho việc che giấu kiến thức và Chỉ Đạo trong khi mọi thứ đã rõ ràng trong các Kinh Sách mà Allah đã ban xuống, cái mà đáng lẽ ra phải trình bày công khai chứ không được che giấu. Và những ai bất đồng về các Kinh Sách đã được thiên khải rồi chỉ tin tưởng một số giáo điều và phủ nhận một số giáo điều khác trong đó thì đấy là những kẻ đã đi qua xa khỏi chân lý.
O ceza, ilmin ve doğru yolun gizlenmesinden dolayı verilmiştir. Hâlbuki Allah bu ilahi kitapları hak olarak indirmiştir. Bunun için gizlenmeyip açıklanması gerekir. Bu ilahi kitaplar hakkında ihtilafa düşenler, bir bölümüne iman edip diğer bir bölümünü gizleyenler, haktan çok uzak bir ayrılık ve çekişmenin içindedir.
That punishment is what they get for hiding knowledge and guidance, because Allah revealed the sacred scriptures in truth, which must be made clear and not hidden. Also, those who disagree with the sacred scripture, believing some of it and hiding some of it, have taken a position that is far from the truth.
Questa pena per l'occultamento della conoscenza e del giusto orientamento, è in quanto Allāh ha rivelato i libri divini con verità, questo necessita che vengano mostrati, non occultati. E, in verità, quelli che non erano in accordo sulle divine scritture e che hanno creduto in parte e nascosto il resto, si trovano in una posizione lontana dalla verità.
Ang ganting iyon sa pagtatago sa kaalaman at patnubay ay dahilan sa si Allāh ay nagbaba ng mga kasulatang makadiyos kalakip ng katotohanan. Ito ay humihiling na linawin at huwag ilihim. Tunay na ang mga nagkaiba-iba hinggil sa mga kasulatang makadiyos sapagkat sumampalataya sila sa isang bahagi ng mga ito at nagtago sa ibang bahagi ng mga ito ay talagang nasa isang panig na malayo sa katotohanan.
Esta es la retribución para aquellos que ocultan el conocimiento y la guía, ya que Al‑lah reveló los libros divinos en completa verdad y por eso deben ser expuestos y no ocultados. Aquellos que se oponen a los libros revelados, y quienes creen en una parte, pero ocultan otras, se alejan de la verdad.
Takva je kazna za skrivanje znanja i upute jer je Allah objavio Knjige sa istinom, što iziskuje da to bude objašnjeno, a ne da se skriva. A oni koji su se razišli oko Božijih knjiga, pa su u neke povjerovali, a neke sakrili daleko su od istine.
Ceci est la rétribution de ceux qui dissimulent la science et la guidée puisqu’Allah révéla les livres divins en toute vérité et par conséquent, ceux-ci doivent être exposés et non dissimulés. Ceux qui s’opposent sur les livres révélés, croyant en certaines parties et en dissimulant certaines autres, s’éloignent assurément de la vérité.
When superstitious beliefs about prohibitions have been accepted by the masses as religious beliefs and held sacred, the religious scholars of the community fail to muster enough courage to declare openly that those beliefs have nothing to do with true religion, for they are afraid that if they did so, they would be severing themselves from the general public to whom they owe their popularity. They may revel in such compromises as bring them wealth and honour, but in the eyes of God, they are the worst offenders. Hiding the truth for worldly considerations is not one of those offences that God will ignore in the Hereafter. These are in fact crimes that deprive man of God’s mercy. Worse still are those, who, instead of accepting the truth when it is presented to them start engaging in meaningless discussions. They develop a propensity to divisiveness and ultimately they stray so far from the truth that there remains no chance of their returning.
Itulah balasan atas tindakan menyembunyikan ilmu dan petunjuk karena Allah menurunkan kitab-kitab suci itu dengan kebenaran. Hal ini seharusnya diterangkan dan bukan disembunyikan. Sesungguhnya orang-orang yang berselisih tentang kitab-kitab Allah itu dengan mengimani sebagian isinya dan menyembunyikan sebagian lainnya, mereka itu benar-benar berada dalam perselisihan dan pertikaian yang jauh dari kebenaran.
La virtud (al-birru) aceptada por Al‑lah no consiste solamente en dirigirse hacia el oriente o hacia el occidente o a polemizar al respecto. El verdadero bien está en aquel que cree en Al‑lah como Al-lah Único, en el Día Final, en todos los ángeles, en todos los libros revelados y en todos los profetas sin distinción; en aquel que, a pesar del apego a sus bienes, usa una parte de ellos para ayudar a sus parientes, a los huérfanos, a los necesitados, al extranjero que se encuentra lejos de su hogar y de su familia, y a quienes necesitan una ayuda puntual; aquel que destina parte de su riqueza a liberar esclavos o cautivos, cumple con la oración como lo ordenó Al‑lah y entrega la caridad obligatoria. La virtud está, además, en aquellos que son fieles a los compromisos que asumieron, que son pacientes en la pobreza, en la adversidad y en la enfermedad, y que no huyen cuando se desata el combate. Aquellos que poseen estas cualidades son sinceros con Al‑lah en su fe y en sus obras. Son ellos los piadosos que ejecutan lo que les ordenó Al‑lah y se abstienen de lo que les ha prohibido.
"Bukanlah menghadapkan wajahmu ke arah timur dan barat itu suatu kebajikan, akan tetapi
sesungguhnya kebajikan itu ialah beriman kepada Allah, Hari Kemudian, malaikat-malaikat,
kitab-kitab, nabi-nabi, dan memberikan harta yang dicintainya kepada kerabatnya, anak-anak
yatim, orang-orang miskin, musafir (yang memerlukan pertolongan) dan
orang-orang yang meminta-minta; dan (memerdekakan) hamba sahaya,
mendirikan shalat, dan me-nunaikan zakat; dan orang-orang yang menepati janjinya apabila dia
berjanji, dan orang-orang yang sabar dalam kesempitan, pen-deritaan, dan dalam peperangan.
Mereka itulah orang-orang yang benar (imannya); dan mereka itulah
orang-orang yang bertakwa." (Al-Baqarah: 177).
(177) Allah تعالى berfirman, ﴾ لَّيۡسَ ٱلۡبِرَّ أَن تُوَلُّواْ
وُجُوهَكُمۡ قِبَلَ ٱلۡمَشۡرِقِ وَٱلۡمَغۡرِبِ ﴿ "Bukanlah menghadapkan wajahmu ke arah timur dan barat itu suatu kebajikan," maksudnya, hal itu bukanlah suatu kebajikan yang dimaksudkan dari hamba, sehingga banyaknya pembahasan dan perdebatan tentangnya adalah merupakan usaha yang melelahkan yang tidak menghasilkan kecuali perpecahan dan perselisihan. Ini sejalan dengan sabda Rasulullah ﷺ,
لَيْسَ الشَّدِيْدُ بِالصُّرَعَةِ إِنَّمَا الشَّدِيْدُ الَّذِيْ يَمْلِكُ نَفْسَهُ عِنْدَ الْغَضَبِ.
"Bukanlah orang yang perkasa itu adalah dengan perkelahian, akan tetapi orang yang perkasa itu adalah orang yang mampu menahan dirinya di saat marah,"[5]
dan hadits-hadits yang semacamnya, ﴾ وَلَٰكِنَّ ٱلۡبِرَّ مَنۡ ءَامَنَ بِٱللَّهِ ﴿ "akan tetapi sesungguhnya kebajikan itu ialah beriman kepada Allah," maksudnya, bahwa Dia adalah Tuhan yang Esa yang memiliki sifat dengan segala sifat kesempurnaan dan terlepas dari segala kekurangan, ﴾
وَٱلۡيَوۡمِ ٱلۡأٓخِرِ ﴿ "dan Hari Akhir," yaitu segala hal yang dikabarkan oleh Allah tentangnya dalam kitabNya, atau apa yang telah dikabarkan oleh RasulNya dari hal-hal yang terjadi setelah kematian, ﴾
وَٱلۡمَلَٰٓئِكَةِ ﴿ "dan para malaikat," yang dijelaskan sifat mereka oleh Allah kepada kita dalam kitabNya dan dijelaskan juga oleh RasulNya ﷺ, ﴾
وَٱلۡكِتَٰبِ ﴿ "dan al-Kitab," yaitu jenis kitab-kitab yang telah diturunkan oleh Allah kepada Rasul-rasulNya, dan yang paling agung adalah al-Qur`an. Maka ia beriman kepada hal-hal yang dikandung olehnya dari kabar maupun hukum. ﴾
وَٱلنَّبِيِّـۧنَ ﴿ "Dan para Nabi" secara umum, dan khususnya penutup mereka dan paling mulia dari mereka, yaitu Muhammad ﷺ, ﴾
وَءَاتَى ٱلۡمَالَ ﴿ "dan memberikan harta," yaitu selu-ruh harta yang dikumpulkan oleh manusia sedikit maupun banyak, maksudnya ia memberikan harta ﴾
عَلَىٰ حُبِّهِۦ ﴿ "yang dicintainya," yaitu cinta harta.
Allah تعالى menjelaskan dengan hal ini bahwa harta itu sangat dicintai oleh jiwa dan sebenarnya seorang hamba tidak mau menge-luarkannya, barangsiapa yang mengeluarkannya padahal ia sangat mencintainya dengan maksud mendekatkan diri kepada Allah, maka hal ini adalah sebagai tanda bagi keimanannya, dan di antara memberikan harta yang dicintainya adalah bersedekah saat dia dalam kondisi sehat lagi kikir yang mana ia sangat mengharapkan kekayaan dan takut dari kemiskinan. Demikian juga bila sedekah dikeluarkan ketika dalam kondisi kekurangan, niscaya itu lebih utama, karena dalam kondisi seperti ini, ia lebih suka menyimpan-nya, ketika ia mencemaskan akan terjadinya kefakiran dan kepapa-an. Demikian pula mengeluarkan barang yang paling berharga dari hartanya dan apa yang ia cintai dari hartanya tersebut sebagaimana Allah berfirman,
﴾ لَن تَنَالُواْ ٱلۡبِرَّ حَتَّىٰ تُنفِقُواْ مِمَّا تُحِبُّونَۚ ﴿
"Kamu sekali-kali tidak sampai kepada kebajikan (yang sempurna), sebelum kamu menafkahkan sebagian harta yang kamu cintai." (Ali Imran: 92).
Setiap mereka itu adalah di antara orang-orang yang mem-berikan harta yang ia cintai.
Kemudian Allah menjelaskan tentang orang-orang yang ber-hak menerima infak, yaitu orang-orang yang paling utama untuk diberikan kebajikan dan bakti dari kerabat, yang menyentuh hati-mu karena musibah mereka dan membahagiakanmu dengan keba-hagiaan mereka, yaitu yang saling menolong dan saling bersekutu. Maka di antara kebajikan yang paling baik dan paling tepat adalah mengadakan kebajikan terhadap karib kerabat, baik dengan harta maupun perkataan menurut kedekatan dan kebutuhan mereka. Dan di antara mereka adalah ﴾
وَٱلۡيَتَٰمَىٰ ﴿ "anak-anak yatim" yang tidak memiliki orang yang mencarikan harta untuk mereka dan tidak memiliki kemampuan yang dapat dijadikan sandaran. Ini adalah di antara rahmat Allah تعالى terhadap hamba-hambaNya yang me-nunjukkan bahwasanya Allah تعالى sangat sayang kepada mereka daripada sayangnya seorang ayah kepada anaknya. Allah telah mewasiatkan kepada hamba-hambaNya, lalu mewajibkan mereka untuk berbuat kebajikan dengan hartanya kepada orang-orang yang kehilangan ayah mereka, agar anak-anak itu seperti anak-anak yang tidak kehilangan kedua orang tuanya, dan karena balasan itu sesuai dengan jenis perbuatannya, yakni barangsiapa yang menya-yangi seorang anak yatim orang lain, niscaya anak yatimnya akan disayangi oleh orang lain.
﴾ وَٱلۡمَسَٰكِينَ ﴿ "Dan orang-orang miskin," yaitu mereka yang dililit kebutuhan dan dihinakan oleh kemiskinan, maka mereka memiliki hak atas orang-orang kaya dalam mencukupi kebutuhan mereka atau meringankannya, sesuai dengan kemampuan dan kelapangan mereka.
﴾ وَٱبۡنَ ٱلسَّبِيلِ ﴿ "Dan musafir (yang memerlukan pertolongan)," yaitu orang asing yang kehabisan bekal di luar negerinya sendiri. Allah menganjurkan hamba-hambaNya untuk memberikan kepadanya beberapa harta yang dapat membantunya dalam perjalanannya, karena perjalanan itu merupakan kondisi yang membutuhkan bantuan dan banyaknya pengeluaran. Oleh karena itu, wajiblah atas orang yang telah diberikan nikmat oleh Allah pada negerinya dengan segala kemakmurannya dan Allah karuniakan nikmatNya kepadanya agar dia juga bersikap rahmat kepada saudaranya yang asing tersebut menurut kadar kemampuannya, walaupun hanya membekalinya sedikit atau memberikannya sebuah alat perjalanan atau sebuah alat yang dapat menghindarkan dirinya dari kesewe-nang-wenangan, dan lain sebagainya.
﴾ وَٱلسَّآئِلِينَ ﴿ "Dan orang-orang yang meminta-minta," yakni orang-orang yang meminta-minta karena suatu kebutuhan mendesak yang menyebabkan mereka melakukannya, seperti seorang yang diuji dengan denda suatu kejahatan atau beban pajak dari peme-rintah, atau dia meminta-minta kepada manusia untuk memajukan kemaslahatan umum seperti masjid, sekolah, jembatan, dan sema-camnya. Maka yang seperti ini memiliki hak walaupun ia adalah orang kaya.
﴾ وَفِي ٱلرِّقَابِ ﴿ "Dan (memerdekakan) hamba sahaya," termasuk di dalamnya adalah pembebasan budak dan membantunya serta mengusahakan harta untuk seorang budak yang membayar kebe-basannya agar ia mampu menunaikan bayaran kepada tuannya, atau menebus tawanan Muslimin dari kaum kafir atau kaum zhalim.
﴾ وَأَقَامَ ٱلصَّلَوٰةَ وَءَاتَى ٱلزَّكَوٰةَ ﴿ "Dan mendirikan Shalat dan menunaikan Zakat." Telah sering diterangkan bahwa Allah تعالى menyatukan antara Shalat dan Zakat, karena kedua hal itu adalah sebaik-baik ibadah dan pendekatan diri kepada Allah yang paling sempurna karena memuat ibadah hati, tubuh, dan harta. Dan dengan kedua-nya iman seseorang ditakar dan keyakinan yang ada pada pelaku-nya dapat diukur.
﴾ وَٱلۡمُوفُونَ بِعَهۡدِهِمۡ إِذَا عَٰهَدُواْۖ ﴿ "Dan orang-orang yang menepati janjinya bila berjanji." Janji adalah komitmen terhadap apa yang telah diwa-jibkan oleh Allah atau diwajibkan oleh hamba itu sendiri, maka termasuk dalam hal itu adalah seluruh hak-hak Allah, karena Allah telah mewajibkan semuanya atas hamba-hambaNya dan mereka berkomitmen terhadapnya, di mana mereka masuk dalam janji tersebut dan wajib atas mereka untuk menunaikannya, dan juga hak-hak hamba yang telah diwajibkan oleh Allah atas mereka dan hak-hak yang telah diwajibkan oleh seorang hamba sendiri, seperti sumpah dan nadzar atau semacamnya.
﴾ وَٱلصَّٰبِرِينَ فِي ٱلۡبَأۡسَآءِ ﴿ "Dan orang-orang yang sabar dalam kesempitan," yakni, kemiskinan, karena orang yang miskin membutuhkan kesa-baran dalam banyak aspek, dari apa yang didapatkannya berupa kepedihan hati dan tubuh, yang berkesinambungan yang tidak dirasakan oleh selainnya; apabila seorang kaya menikmati apa yang tidak mampu dinikmatinya, ia akan bersedih, dan apabila ia lapar atau keluarganya lapar, ia pun bersedih, apabila ia makan suatu makanan yang tidak sesuai dengan seleranya, ia bersedih, apabila ia tanpa busana atau hampir tanpa busana ia bersedih, apabila ia melihat apa yang ada pada dirinya dan apa yang ia pre-diksikan pada masa mendatang yang harus dipersiapkan olehnya ia akan bersedih, apabila ia merasa dingin yang tidak mampu ia kendalikan ia bersedih.
Seluruh hal tersebut dan yang semacamnya adalah musibah-musibah yang ia diperintahkan untuk bersabar atasnya, berangan akhirat, mengharap pahala dari Allah terhadapnya, ﴾
وَٱلضَّرَّآءِ ﴿ "dan penderitaan," yaitu penyakit dalam berbagai macamnya seperti demam, luka, masuk angin, atau sakit pada suatu anggota tubuh hingga gigi, jari jemari, dan yang semacamnya, di mana dibutuh-kan untuk bersabar atas semua itu, karena jiwa itu lemah dan tubuh merasakan sakit, dan hal itu adalah suatu yang paling sulit bagi jiwa. Terlebih ketika hal itu terjadi lebih lama, maka diperintahkan untuk bersabar atasnya dengan mengharap pahala dari Allah تعالى. ﴾
وَحِينَ ٱلۡبَأۡسِۗ ﴿ "Dan dalam peperangan," yakni saat berperang mengha-dapi musuh-musuh yang diperintahkan untuk diperangi, karena ketegaran itu sangatlah sulit sekali bagi jiwa, dan manusia akan mengalami kegoncangan dari pembunuhan, luka, atau tertawan, maka dibutuhkan kesabaran atas semua itu dengan maksud meng-harap pahala dari Allah تعالى yang dariNya-lah pertolongan dan bantuan yang telah dijanjikan didapatkan bagi orang-orang yang bersabar.
﴾ أُوْلَٰٓئِكَ ﴿ "Mereka itulah," yaitu orang-orang yang memiliki sifat sebagaimana yang telah disebutkan dari keyakinan-keyakinan yang baik, perbuatan yang merupakan pengaruh dari keimanan, bukti nyata dan cahayanya, dan akhlak yang merupakan keindahan dan hakikat kemanusiaan; mereka itulah ﴾
ٱلَّذِينَ صَدَقُواْۖ ﴿ "orang-orang yang benar" dalam keimanan mereka, karena perbuatan-perbuatan me-reka membenarkan keimanan mereka, ﴾
وَأُوْلَٰٓئِكَ هُمُ ٱلۡمُتَّقُونَ ﴿ "dan mereka itulah orang-orang yang bertakwa," karena mereka
meninggalkan hal-hal yang dilarang dan mengerjakan yang diperintahkan, karena perkara-perkara
itu meliputi segala unsur-unsur kebaikan, baik secara prediksi maupun yang pasti. Menunaikan
janji termasuk menunaikan seluruh ajaran agama, dan karena ibadah-ibadah yang telah ditetapkan
oleh nash-nash dalam ayat ini merupakan ibadah yang paling besar, dan barangsiapa yang
menunaikannya, niscaya ia akan lebih mampu menunaikan ibadah-ibadah mereka, mereka itulah
orang-orang yang baik, benar, dan bertakwa.
Sesungguhnya telah diketahui bahwa apa yang akan diberikan oleh Allah atas ketiga perkara
tersebut dari pahala duniawi mau-pun ukhrawi tidak mungkin dapat dirinci dalam pembahasan ini.
U dobro kojim je Allah zadovoljan ne spada puko usmjeravanje ka istoku ili zapadu i razilaženje oko toga, već je svako dobro u onome ko povjeruje u Allaha kao jednog boga, i povjeruje u Sudnji dan, i u sve meleke, i sve objavljene Knjige, i sve vjerovjesnike, bez nevjerstva u nešto od toga, i koji udjeljuje imetak svojoj rodbini, premda ga i sam voli i za njim teži, i jetimima, koji oca maloljetni izgubiše, i potrebnima, i strancu koji je otišao na put daleko od svoje porodice i domovine, i onima koje je potreba primorala da prose od ljudi, i udjeljuje za oslobađanje robova, i koji namaz obavlja potpuno, onako kako je Allah naredio, i koji daje obavezni zekat, i ko zavjete i obećanja ispunjava, i strpljiv je na neimaštini, teškom životu i bolesti, i ko ne bježi kada se bitka rasplamsa – takvi su iskreni prema Allahu u svom vjerovanju i djelima, i takvi su bogobojazni, koji primjenjuju ono što im je Allah naredio i klone se onoga što im je Allah zabranio.
Le opere buone che compiacciono Allāh non consistono solo nel rivolgersi verso l'Oriente o l'Occidente ﴾durante le preghiere﴿, nella loro diversità; piuttosto, tutto il bene sta nel credere in Allāh come Dio Unico, credere nel giorno della Resurrezione, in tutti gli angeli, in tutti i libri rivelati, in tutti i profeti senza distinzione, e spendere per i propri parenti malgrado l'attaccamento al denaro, per chi ha perso il padre prima dell'età della pubertà, per i bisognosi, per il pellegrino che ha dovuto interrompere il viaggio verso la sua famiglia e il suo paese, per quelli che sono stati costretti a chiedere aiuto alla gente; spendere il denaro per la liberazione dalla schiavitù e dalla prigionia, praticare la preghiera con devozione secondo l'ordine di Allāh, elargire la Zakēt, e mantenere la propria promessa, quando si promette, e coloro che resistono alla povertà, alle difficoltà, alle malattie, e che al culmine dei combattimenti non fuggono; coloro che possiedono tali qualità sono sinceri nei confronti di Allāh nella loro fede e nelle loro azioni; e loro sono i pii, coloro che hanno rispettato ciò che Allāh ha loro ordinato e hanno evitato ciò che Allāh ha loro vietato.
Ang kabutihang kinalulugdan sa ganang kay Allāh ay hindi ang payak na pagharap sa dako ng silangan o kanluran at ang pagsasalitan doon. Subalit ang kabutihan na buong kabutihan ay nasa sinumang sumampalataya kay Allāh bilang nag-iisang Diyos; sumampalataya sa Araw ng Pagbangon, sa lahat ng mga anghel, sa lahat ng mga kasulatang pinababa, at sa lahat ng mga propeta nang walang pagtatangi-tangi; gumugol ng yaman – sa kabila ng pagkaibig dito at pagkasigasig dito – sa mga may pagkakamag-anakan, sa sinumang nawalan ng ama nang mababa sa edad ng pagbibinata (o pagdadalaga), sa mga may pangangailangan, sa estrangherong kinapos sa paglalakbay malayo sa mag-anak niya at bayan niya, sa mga dumanas ng isang pangangailangang nag-oobliga ng panghihingi sa mga tao, at sa pagbayad ng salapi sa pagpapalaya ng alipin mula sa pagkaalipin at pagkabihag; nagpanatili ng dasal sa pamamagitan ng pagsasagawa nito nang lubusan ayon sa ipinag-utos ni Allāh; nagbigay ng zakāh na kinakailangan; mga tumutupad sa kasunduan sa kanila kapag nakipagkasunduan sila; lalo na sa mga nagtitiis sa karalitaan at kahirapan, karamdaman, at sa sandali ng pakikipaglaban sapagkat hindi sila tumatakas. Ang mga nailalarawang iyon sa mga katangiang ito ay ang mga nagpakatotoo kay Allāh sa pananampalataya nila at mga gawain nila. Ang mga iyon ay ang mga tagapangilag magkasala, na mga sumunod sa ipinag-utos sa kanila ni Allāh at umiwas sa sinaway sa kanila ni Allāh.
Allah'ın razı olduğu iyilik, yalnızca doğu veya batı yönüne doğru dönülmesi ve bu konuda muhalefet edilmesi değildir. Fakat bütün iyilik, tek ilah olarak Allah'a, kıyamet gününe, bütün meleklere, indirilmiş bütün kitaplara ve birbirinden ayırt etmeden bütün peygamberlere iman eden, malı sevmesine ve ona karşı hırslı olmasına rağmen yakın akrabasına, daha büluğa ermeden babasını kaybetmiş olan çocuklara, ihtiyaç sahiplerine, vatanı ve ailesinden ayrı düşmüş yolda kalmış gurbetçiye, ihtiyaçlarından ötürü insanlardan dilenmek zorunda kalanlara infak eden ve malını esir ve köleleri azat etme yolunda harcayan, namazı Allah'ın emrettiği üzere eksiksiz olarak kılan, farz olan zekâtını veren, söz verdikleri zaman sözlerini tutan, fakirlik ve sıkıntılara, hastalıklara sabreden ve savaşın şiddetlendiği esnada da kaçmayıp sabreden kimselerin yaptıklarıdır. Bu sıfatlarla nitelenen o kimseler, Allah'a iman ve amellerinde doğru olanlardır. Onlar Allah'ın kendilerine emrettiği şeyleri yerine getiren ve yasakladığı şeylerden uzak duran takva sahipleridir.
Doing good that pleases Allah does not just mean turning towards the east or the west or disputing about that. Rather, it is having faith in Allah as the only God, the Day of Judgement, all of the angels, all of the revealed scriptures and all of the prophets, without distinguishing between them; charitable spending, despite loving and valuing wealth, to relatives, orphans, the poor, the stranger who is cut off from his family and homeland because of a journey, and whoever has a need that makes it necessary for them to ask people for help; giving money to free slaves from captivity; establishing the prayer as Allah instructed; giving Zakat; being true to promises; and patience in poverty, hardship, illness and in times of conflict without fleeing. Such people are those who are true to Allah in their faith and in what they do. They are the Mindful who follow what Allah has instructed them to do, and who stay away from what Allah has prohibited.
177- Yüzlerinizi doğu ve batıya döndürmeniz iyilik (birr) değildir.
Fakat asıl iyilik Allah’a, âhiret gününe, meleklere, kitaba, Peygamberlere iman edenin; mala
olan sevgisine rağmen onu akrabaya, yetimlere, yoksullara, yolda kalmışlara, dilenenlere,
kölelere verenlerin; namazı dosdoğru kılan, zekâtı veren, ahitleşince ahitlerini yerine
getirenlerin; sıkıntıda, hastalıkta ve savaşın kızıştığı zamanlarda sabredenlerin yaptığıdır.
Sadık olanlar işte bunlardır, takvâ sahibi olanlar da ancak bunlardır.
177. Yüce Allah şöyle buyurmaktadır:“Yüzlerinizi doğu ve batıya döndürmeniz iyilik (birr) değildir.” Yani kulların yerine getirmeleri istenen
birr/iyilik bu değildir. O nedenle bu konuda tartışmalara girmek ve çokça araştırma yapmak, geri
planında ayrılık ve anlaşmazlık çıkarmaktan başka bir şey bulunmayan ve bir sonuç vermeyen
sıkıntılı işlerdendir. Bu da Peygamberin:“Güçlü kişi, güreşte hasmının sırtını yerine getiren değildir. Asıl güçlü kişi gazap anında kendisine hakim olan kimsedir.”
buyruğunu ve benzerlerini andırmaktadır. “Fakat asıl iyilik (birr) Allah’a”
yani O’nun bir ve tek olduğuna, bütün kemal sıfatları ile mevsuf, her türlü eksiklikten münezzeh
olduğuna “ahiret gününe” yani Yüce Allah’ın Kitabı Kerîm’inde yahut
Rasûlunün buyruklarında ölümden sonra gerçekleşeceğini haber verdiği her şeye; “meleklere” yani Allah’ın Kitab-ı Kerîminde bize niteliklerini belirttiği, Rasûlü’nün de bize vasfettiği şekilde meleklere “kitaba”
yani Allah’ın Rasûlü’ne indirmiş olduğu tüm kitaplara, bunların en büyüğü olan Kur’ân-ı Kerîm’e,
bu kitabın ihtiva ettiği haber ve hükümlere; “peygamberlere” yani genel
olarak hepsine özel olarak da onların sonuncuları ve en faziletlileri olan Muhammed sallallahu
aleyhi ve sellem’e “iman edenin, mala olan sevgisine rağmen onu akrabaya… verenlerin”
bu buyruk ile nefislerin malı onu çıkartıp başkasına veremeyecek derecede çok sevdiği beyan
edilmektedir. Mal az ya da çok olsun insanın mal olarak edindiği her bir şeydir. Mala duyduğu
sevgiye rağmen onu Allah’a yakınlaşmak maksadı ile infak edenin bu davranışı imanına bir
delildir.
Mala olan sevgiye rağmen onu vermenin kapsamı içerisine kişinin sağlıklı ve cimri iken, bununla
birlikte zengin olmayı ümit edip fakirlikten de korktuğu sırada tasaddukta bulunması da
girmektedir. Aynı şekilde sahip olduğu malın azlığına rağmen sadaka vermek daha faziletlidir;
çünkü böyle bir durumda kişi malı alıkoymak ister. Zira malının yok olacağından ve fakir
düşeceğinden çekinmektedir. Aynı şekilde malın değerli olanını ve kişinin sevdiği malları
vermesi de oldukça faziletlidir. Nitekim Yüce Allah:“Sevdiğiniz şeylerden infak edinceye kadar birre (iyiliğe) kavuşamazsınız.”(Âl-i İmran, 3/92) buyurmaktadır. İşte bütün bu kimseler mala olan
sevgisine rağmen malı veren kimseler arasındadırlar.
Daha sonra Yüce Allah malın kimlere infak edileceğini de söz konusu etmektedir ki, bunlar
insanlar arasında iyiliğimize ve iyilik yapılmaya en layık olan kimselerdir. Bunlar sırasıyla şunlardır:“Akrabalar”; musibetleri dolayısıyla ızdırap duyduğumuz, sevindiklerinde sevindiğimiz, karşılıklı olarak yardımlaştığımız ve birbirimizin yükümlülüklerini paylaştığımız kimselerdir. İyiliğin en güzeli ve en uygun olanı, yakınlıklarına ve ihtiyaçlarına göre akrabalara malî ve sözlü iyiliklerde bulunmak ve buna dikkat etmektir.
“Yetimler”; kendilerine kazanç sağlayacak kimseleri olmayan ve ihtiyaçtan kendilerini kurtaracak güçleri
bulunmayan kimselerdir. Bu Yüce Allah’ın kullarına rahmetindendir ve O’nun, onlara karşı babanın
evladına olan merhametinden daha çok merhametli olduğunu göstermektedir. Allah kullara
babalarını kaybetmiş olan kimselere iyilikte bulunmayı tavsiye etmiş ve mallarında onlara bir
pay vermelerini farz kılmıştır. Böylelikle onlar da anne-babalarını kaybetmemiş kimseler gibi
olurlar. Amelin karşılığı amelin kendi türündendir, o nedenle başkasının yetimine merhamet
gösterenin bırakacağı yetime merhamet olunur.
“Yoksullar/Miskinler”; “miskin”, ihtiyaçtan adeta hareketsiz kalmış, fakirlikten zelil düşmüş kimse demektir. Bunların da zenginlerin malları üzerinde yoksulluklarını giderecek yahut da hafifletecek şekilde -zenginlerin de güç yetirebildiği ölçüde- hakları vardır.
“Yolda kalmışlar”; bu, yurdundan başka bir yerde yolda kalmış yabancıdır. Yüce Allah kullarını böyle birisine de
yolculuğunda kendisine yardımcı olacak bir miktar mal vermeye teşvik etmektedir. Çünkü yolculuk
halindeki kişinin muhtaç olma ihtimali yüksektir ve harcamaları çoktur. Vatanında bulunup da
Allah’ın kendisine nimet ihsan ettiği ve rahatlık verdiği, nimetlerinden bağışladığı bir
kimsenin, bu nitelikteki yabancı kardeşine gücü yettiği kadarı ile merhamette bulunması
gerekmektedir. Bu da ona azık vermek yahut yolculuğunda kullanacağı bir araç vermek yahut da
maruz kaldığı haksızlığı ve benzeri ihtiyaçlarını gidermek şeklinde olabilir.
“Dilenenler”; dilenmelerini gerektirecek şekilde bir ihtiyaçla karşı
karşıya kalan kimselerdir. İşlediği bir cinâyetin diyetini ödemek yahut da yöneticiler
tarafından kendisine tayin edilen bir vergiyi ödemek ya da mescidler, medreseler, köprüler ve
buna benzer kamu menfaatine ait yerlerin tamir edilmesi için insanlardan istekte bulunanlar bu
kabildendir. Böyle birisi zengin olsa dahi insanlardan istemek hakkına sahiptir.
“Köleler” bunun kapsamına hem köle azat etme girer, hem de köle azadına yardımcı olmak girer. Efendisine ödemeyi taahhüt ettiği miktarı ödemek üzere anlaşma yapan kölelere mal vermek de buna dahildir. Kâfirler yahut zalimler elinde bulunan esirleri fidye vererek kurtarmak da böyledir.
“Namazı dosdoğru kılan, zekâtı veren”; İbadetlerin en faziletlileri ve Allah’a yakınlaştırıcı amellerin en
mükemmelleri olduğundan dolayı Allah, namaz ile zekâtı bundan önce de defalarca bir arada
zikretmiştir. Bu ibadetler hem kalbi, hem bedenî, hem de mâlidir. İmanın ölçüsü bunlarla belli
olur ve kişinin sahip olduğu yakîn bunlar vasıtası ile bilinir.
“Ahitleşince ahitlerini yerine getirenler”; Ahit gerek Yüce Allah’ın
yükümlü kılması ile gerek kulun kendi kendisini yükümlü tutması ile bir şeyi yerine getirme
yükümlülüğüdür. Böylelikle bunun kapsamına Allah’ın bütün hakları girer. Çünkü Allah kullarından
bunları yerine getirmelerini istemiş, onlar da böyle bir yükümlülüğün altına girmişler ve bu
sorumluluğu yüklenmişler, böylece bunları eda etmeleri farz olmuştur. Allah’ın kullara farz
kıldığı kul hakları da kulun bizzat kendisinin yerine getirmeyi taahhüt ettiği yeminler, adaklar
ve benzeri diğer haklar da bu ahdin kapsamına girmektedir.
“Sıkıntıda... sabredenler.” Bu, fakirlik halinde sabredenler, demektir.
Çünkü fakir birçok açıdan sabra muhtaçtır. Zira fakirlik dolayısıyla sürekli olarak
-başkalarının karşı karşıya kalmadıkları ölçüde- kalbi ve bedeni acı ve ızdıraplarla karşı
karşıyadır. Zenginlerin, kendisinin güç yetiremeyeceği nimetler içerisinde olmaları halinde o
acı çeker, kendisi yahut çoluk çocuğu aç kalırsa yine acı çeker. Arzusuna uygun olmayan bir şey
yiyecek olursa acı çeker, çıplak kalırsa yahut o noktaya yaklaşırsa acı çeker. Elinde bulunanlar
ile kendileri için hazırlık yaptığı gelecekteki umutlarına baktığı zaman yine acı çeker.
Önleyemeyeceği soğukla karşı karşıya kalırsa acı çeker. Bütün bunlar ve benzerleri, çeşitli
musibetlerdir. İşte bu nedenle bunlara karşı sabretmesi, ecrini Allah’tan beklemesi, bunlar
dolayısıyla Allah’tan mükâfaat umması emrolunmuştur.
“Hastalıkta” aşırı ateş, yara, romatizma, bir organdaki ağrı, hatta diş
ve parmak ağrısı ve buna benzer çeşitli türleri ile hastalıkların da aynı şekilde sabra ihtiyacı
vardır. Çünkü hastalık halinde ruh zayıf düşer, beden ızdırap çeker. Bu da nefse oldukça ağır
gelir, özellikle hastalık uzun sürecek olursa. İşte böylesine de Yüce Allah’ın mükâfatını umarak
sabretmesi emrolunmuştur.
“Ve savaşın kızıştığı zamanlar” kendileri ile savaşmakla emrolunan
düşmanlarla savaş esnasında “sabredenler...” Çünkü karşılıklı çarpışma
nefse son derece ağır gelir. İnsan öldürülmekten, yaralanmaktan yahut esir alınmaktan korkar.
Böyle bir halde de ecri Allah’tan umularak, Yüce Allah’ın mükâfaatı beklenerek sabra ihtiyaç
vardır. Çünkü yardım ve zafer Allah’tandır ve Allah bunu sabredenlere vaat etmiştir.
“Sadık olanlar işte bunlardır.” Yani sözü edilen güzel akideye ve imanın
sonucu, belgesi ve nuru olan amellere sahip olanlar, insanın güzelliği ve insanlığın hakikatini
teşkil eden bu ahlâka sahip olanlar, işte imanlarında sadık olanlar işte bunlardır. Çünkü
amelleri imanlarını doğrulamış, tasdik etmiştir. “Takvâ sahibi olanlar da ancak bunlardır.”
Çünkü yasak kılınan şeyleri terk etmiş ve emrolundukları şeyleri yapmışlardır. Zira bütün bu
hususlar her türlü hayrı ya bizzat veya dolaylı olarak kapsamaktadır. Çünkü ahde bağlı kalmanın
kapsamına dinin tümü girmektedir. Bu ayette zikri geçen ibadetler de en önemli ibadetlerdir.
Bunları yerine getiren kimse de diğerlerini haydi haydi yerine getirir. O halde bunlar
birr/iyilik sahipleri, sadıklar ve takvâ sahibi olanlardır.
Yüce Allah’ın bu üç hususa (birr, sadakat, takva) ihsan etmiş olduğu o
kadar dünyevi ve uhrevi mükâfat vardır ki bunların, burada geniş geniş açıklanmasına imkân
yoktur.
Al-Birr (Piety, Righteousness)
This Ayah contains many great wisdoms, encompassing rulings and correct beliefs.
As for the explanation of this Ayah, Allah first commanded the believers to face Bayt Al-Maqdis, and then to face the Ka`bah during the prayer. This change was difficult for some of the People of the Book, and even for some Muslims. Then Allah sent revelation which clarified the wisdom behind this command, that is, obedience to Allah, adhering to His commands, facing wherever He commands facing, and implementing whatever He legislates, that is the objective. This is Birr, Taqwa and complete faith. Facing the east or the west does not necessitate righteousness or obedience, unless it is legislated by Allah. This is why Allah said:
لَّيْسَ الْبِرَّ أَن تُوَلُّواْ وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَـكِنَّ الْبِرَّ مَنْ ءَامَنَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ
(It is not Birr that you turn your faces towards east and (or) west (in prayers); but Birr is the one who believes in Allah and the Last Day,)
Similarly, Allah said about the sacrifices:
لَن يَنَالَ اللَّهَ لُحُومُهَا وَلاَ دِمَآؤُهَا وَلَـكِن يَنَالُهُ التَّقْوَى مِنكُمْ
(It is neither their meat nor their blood that reaches Allah, but it is the piety from you that reaches Him.) (22:37)
Abu Al-`Aliyah said, "The Jews used to face the west for their Qiblah, while the Christians used to face the east for their Qiblah. So Allah said:
لَّيْسَ الْبِرَّ أَن تُوَلُّواْ وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ
(It is not Birr that you turn your faces towards east and (or) west (in prayers)) (2: 177) meaning, "this is faith, and its essence requires implementation." Similar was reported from Al-Hasan and Ar-Rabi` bin Anas. Ath-Thawri recited:
وَلَـكِنَّ الْبِرَّ مَنْ ءَامَنَ بِاللَّهِ
(but Birr is the one who believes in Allah,) and said that what follows are the types of Birr. He has said the truth. Certainly, those who acquire the qualities mentioned in the Ayah will have indeed embraced all aspects of Islam and implemented all types of righteousness; believing in Allah, that He is the only God worthy of worship, and believing in the angels the emissaries between Allah and His Messengers.
The `Books' are the Divinely revealed Books from Allah to the Prophets, which were finalized by the most honorable Book (the Qur'an). The Qur'an supercedes all previous Books, it mentions all types of righteousness, and the way to happiness in this life and the Hereafter. The Qur'an abrogates all previous Books and testfies to all of Allah's Prophets, from the first Prophet to the Final Prophet, Muhammad ﷺ, may Allah's peace and blessings be upon them all.
Allah's statement:
وَءَاتَى الْمَالَ عَلَى حُبِّهِ
(...and gives his wealth, in spite of love for it,) refers to those who give money away while desiring it and loving it. It is recorded in the Sahihayn that Abu Hurayrah narrated that the Prophet said:
«أَفْضَلُ الصَّدَقةِ أَنْ تَصَدَّقَ وَأَنْتَ صَحِيحٌ شَحِيحٌ، تَأْمُلُ الْغِنَى وتَخْشَى الْفقْر»
(The best charity is when you give it away while still healthy and thrifty, hoping to get rich and fearing poverty.)
Allah said:
وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِيناً وَيَتِيماً وَأَسِيراً - إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لاَ نُرِيدُ مِنكُمْ جَزَآءً وَلاَ شُكُوراً
(And they give food, inspite of their love for it, to the Miskin (the poor), the orphan, and the captive (saying): "We feed you seeking Allah's Face only. We wish for no reward, nor thanks from you.") (76:8, 9)
and:
لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ
(By no means shall you attain Birr unless you spend of that which you love.) (3:92) Allah's statement:
وَيُؤْثِرُونَ عَلَى أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ
(...and give them preference over themselves even though they were in need of that) (59:9) refers to a higher category and status, as the people mentioned here give away what they need, while those mentioned in the previous Ayat give away what they covet (but not necessarily need).
Allah's statement:
ذَوِى الْقُرْبَى
(the kinsfolk) refers to man's relatives, who have more rights than anyone else to one's charity, as the Hadith supports:
«الصَّدَقَةُ عَلَى الْمَسَاكِينِ صَدَقَةٌ، وعَلَى ذِي الرَّحِمِ اثْنتَانِ: صَدَقَةٌ وَصِلَـةٌ، فَهُمْ أَوْلَى النَّاسِ بِكَ وَبِبِرِّكَ وَإِعْطَائِك»
(Sadaqah (i. e., charity) given to the poor is a charity, while the Sadaqah given to the relatives is both Sadaqah and Silah (nurturing relations), for they are the most deserving of you and your kindness and charity).
Allah has commanded kindness to the relatives in many places in the Qur'an.
وَالْيَتَـمَى
(to the orphans) The orphans are children who have none to look after them, having lost their fathers while they are still young, weak and unable to find their own sustenance since they have not reached the age of work and adolescence. `Abdur-Razzaq reported that `Ali said that the Prophet said:
وَالْمَسَـكِينُ
(and to Al-Masakin) The Miskin is the person who does not have enough food, clothing, or he has no dwelling. So the Miskin should be granted the provisions to sustain him enough so that he can acquire his needs. In the Sahihayn it is recorded that Abu Hurayrah said that Allah's Messenger ﷺ said:
«لَيْسَ الْمِسْكِينُ بِهذَا الطَّوَّافِ الَّذِي تَرُدُّه التَّمْرَةُ والتَّمْرَتَانِ، واللُّقْمَةُ واللُّقْمَتَانِ، وَلكِنِ الْمِسْكِينُ الَّذِي لَا يَجِدُ غِنىً يُغْنِيه وَلَا يُفْطَنُ لَهُ فَيُتصَدَّقَ عَلَيْه»
(The Miskin is not the person who roams around, and whose need is met by one or two dates or one or two bites. Rather, the Miskin is he who does not have what is sufficient, and to whom the people do not pay attention and, thus, do not give him from the charity.)
وَابْنِ السَّبِيلِ
(and to the wayfarer) is the needy traveler who runs out of money and should, thus, be granted whatever amount that helps him to go back to his land. Such is the case with whoever intends to go on a permissible journey, he is given what he needs for his journey and back. The guests are included in this category. `Ali bin Abu Talhah reported that Ibn `Abbas said, "Ibn As-Sabil (wayfarer) is the guest who is hosted by Muslims." Furthermore, Mujahid, Sa`id bin Jubayr, Abu Ja`far Al-Baqir, Al-Hasan, Qatadah, Ad-Dahhak, Az-Zuhri, Ar-Rabi` bin Anas and Muqatil bin Hayyan said similarly.
وَالسَّآئِلِينَ
(and to those who ask) refers to those who beg people and are thus given a part of the Zakah and general charity.
وَفِي الرِّقَابِ
(and to set servants free) These are the servants who seek to free themselves, but cannot find enough money to buy their freedom. We will mention several of these categories and types under the Tafsir of the Ayah on Sadaqah in Surat Bara'ah chapter 9 in the Qur'an, In sha' Allah.
Allah's statement:
وَأَقَامَ الصَّلَوةَ
(performs As-Salah (Iqamat-As-Salah)) means those who pray on time and give the prayer its due right; the bowing, prostration, and the necessary attention and humbleness required by Allah. Allah's statement:
وَءَاتَى الزَّكَوةَ
(and gives the Zakah) means the required charity (Zakah) due on one's money, as Sa`id bin Jubayr and Muqatil bin Hayyan have stated.
Allah's statement:
وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَـهَدُواْ
(and who fulfill their covenant when they make it,)
is similar to:
الَّذِينَ يُوفُونَ بِعَهْدِ اللَّهِ وَلاَ يِنقُضُونَ الْمِيثَـقَ
(Those who fulfill the covenant of Allah and break not the Mithaq (bond, treaty, covenant).) (13:20)
The opposite of this characteristic is hypocrisy. As found in a Hadith:
«آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإذَا وَعَدَ أَخْلَفَ، وَإذَا ائْتُمِنَ خَان»
(The signs of a hypocrite are three: if he speaks, he lies; if he promises, he breaks his promise; and if he is entrusted, he breaches the trust.)
In another version:
«إِذَا حَدَّثَ كَذَبَ، وَإذَا عَاهَدَ غَدَرَ،وَإذَا خَاصَمَ فَجَر»
(If he speaks, he lies; if he vows, he breaks his vow; and if he disputes, he is lewd.)
Allah's statement:
وَالصَّابِرِينَ فِى الْبَأْسَآءِ والضَّرَّاءِ وَحِينَ الْبَأْسِ
(. ..and who are patient in extreme poverty and ailment (disease) and at the time of fighting (during the battles).) means, during the time of meekness and ailment.
وَحِينَ الْبَأْسِ
(...and at the time of fighting (during the battles).) means on the battlefield while facing the enemy, as Ibn Mas`ud, Ibn `Abbas, Abu Al-`Aliyah, Murrah Al-Hamdani, Mujahid, Sa`id bin Jubayr, Al-Hasan, Qatadah, Ar-Rabi` bin Anas, As-Suddi, Muqatil bin Hayyan, Abu Malik, Ad-Dahhak and others have stated.
And calling them the patient here, is a form of praise, because of the importance of patience in these circumstances, and the suffering and difficulties that accompany them. And Allah knows best, it is He Whom help is sought from, and upon Him we rely.
Allah's statement:
أُولَـئِكَ الَّذِينَ صَدَقُوا
(Such are the people of the truth) means, whoever acquires these qualities, these are truthful in their faith. This is because they have achieved faith in the heart and realized it in deed and upon the tongue. So they are the truthful,
وَأُولَـئِكَ هُمُ الْمُتَّقُونَ
(and they are Al-Muttaqun (the pious).) because they avoided the prohibitions and performed the acts of obedience.
Kebaikan yang diridai Allah bukanlah sekadar menghadap ke arah timur atau barat dan bersengketa tentang hal itu. Tetapi, kebaikan yang sesungguhnya ialah pada orang-orang mempercayai Allah sebagai Tuhan Yang Maha Esa, mempercayai adanya hari Kiamat, mempercayai seluruh malaikat, mempercayai semua kitab suci yang diturunkan oleh Allah, mempercayai semua nabi tanpa membeda-bedakan antara mereka, juga menginfakkan harta -meskipun harta itu sangat disukai dan disayangi- kepada karib kerabat, anak-anak yatim, orang-orang miskin, orang asing yang kehabisan bekal di perjalanan yang jauh dari keluarga dan kampung halamannya, dan kepada orang yang sangat membutuhkan harta sehingga terpaksa harus meminta-minta kepada sesama manusia, serta menggunakan harta untuk memerdekakan budak atau membebaskan tawanan perang, mendirikan salat secara sempurna sesuai dengan apa yang diperintahkan oleh Allah, menunaikan zakat yang wajib, dan orang-orang yang menepati janjinya ketika berjanji, dan orang-orang yang sabar dalam menghadapi kemiskinan dan kesulitan hidup, menderita penyakit, dan menghadapi musuh di medan perang sehingga tidak melarikan diri; mereka yang memiliki karakter-karakter tersebut adalah orang-orang yang sungguh-sungguh di dalam keimanan dan amal perbuatan mereka. Mereka itulah orang-orang bertakwa yang melaksanakan perintah-perintah Allah dan menjauhi larangan-larangan-Nya.
There is no doubt that there are certain accepted forms of religious conduct but, in essence, a religious act is aimed at discovering God as the light of the earth and the heavens, One who is closer to man than his jugular vein. What brings man closer to God is not the mere adherence to outward religious forms but such actions as he performs, in total sincerity, for the sake of God alone. Man must discover God in a way that He becomes a part and parcel of his being. All his actions must aim at earning God’s pleasure. His attachment to God should be so great that, even in the most trying circumstances, he must not waver from the straight path. In short, the Almighty’s pleasure can be earned only by displaying true faithfulness and not just by turning our faces in one or the other direction. Believing in God is to trust in God in the full sense of the word. Believing in the Hereafter means giving the utmost importance to the life of the Hereafter instead of to the life of this world. Believing in the angels means believing in God’s emissaries who are running this world at the divine command. Believing in the Book means believing that God has sent His guidance for man, which man must follow. Believing in the prophets is to accept these mortals as God’s chosen messengers. The faith in all these matters must so deeply pervade the believer’s psyche that he helps the needy and others in distress by spending his wealth, says his prayers by surrendering himself totally to God, and pays the poor due—his only motivation being to earn God’s pleasure. One of the characteristics of a true believer is that when he enters into a contract, he fulfills it, treating it as if he has entered into a covenant with God. His trust in God is so great, even in the most dire of circumstances, that he always adheres to the godly path. These are the characteristics of a true believer. One who possesses these qualities will earn God’s blessing in this world as well as in the Hereafter.
From the beginning to this point, the Sarah al-Baqarah is reaching its half-way mark. Until now, the message was addressed mostly to its deniers since the truth of the Holy Qur'an was the first thing to be established. In that context, mention was made of those who accepted it and those who rejected it, which was followed by providing proof of Allah's Oneness and the Prophethood. Then, recounted were Allah's blessings and favours on the progeny of Ibrahim (علیہ السلام) right through the verse وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ (2:124). Thenceforth started the issue of the Qiblah قبلہ which continued until it was resolved when the status of Safa صفاء and Marwah مروہ was identified as a sign from Allah (Verse 158).
Then, the affirmation of Allah's Oneness was rightfully followed by a refutation of the principles and subsidiaries of Shirk شرک ، the act of associating others with Allah. The approach this far is full of warning mostly given to the deniers of the message of the Qur'an; any reference to Muslims was only as a corollary.
The verses that follow contain nearly the other half of Sarah al-Baqarah where the primary purpose is to educate Muslims in the principles and the subsidiaries of their religion and any address to non-Muslims is by implication only. This subject which continues through the end of the Sarah has been unfolded by presenting and explaining the cardinal concept of birr بِرَّ, an umbrella word in Arabic used for what is good in the absolute sense and which combines in itself all acts of righteousness and obedience, inward or outward. So, when the verse begins, basic principles such as belief in the Book, spending of wealth in charity, fulfillment of promises and patience in distress have been stressed upon which, incidentally, include the basic principles behind all injunctions of the Holy Qur'an. The fact is that the articles of belief, the deeds in accordance with them and the morals are the essence of all religious injunctions while all details fall under these basics. Thus, the verse actually houses all these three major departments.
The chapters of 'Birr' بِرَّ (the virtues)
From this point onwards, the reader will find details of this comprehensive attribute of birr بِرَّ, the essence of which is 'obedience'. Many injunctions, in unison with suitable time and place, have been taken up as needed. Some of these are about Equal Retaliation, Will, Fasting, Jihad, Hajj, Spending, Menstruation,’ Ila’ Oath, Divorce, Marriage, Post-divorce waiting period for women ('Iddah عِدَّہ ), Dower (Mahr مھر), while Jihad جہاد and Infaq انفاق (spending) in the way of Allah find re-stress, and some aspects of buying and selling and witnessing appear proportionate to their need. The finale is good tidings and the promise of mercy and forgiveness.
Commentary
When Baytullah بیت اللہ ، the House of Allah at Makkah was made the Qiblah قبلہ of the Muslims in place of Baytul-Maqdis بیت المقدس ، the Jews and Christians and the Mushrikin مشرکین ، who were much too eager to find fault with Islam and Muslims, were stirred and they started coming up with all sorts of objections against Islam and the Holy Prophet ﷺ ، detailed answers to which have been given in verses that have appeared earlier.
In the present verse, this debated issue has been closed in a unique manner when it was said that Faith cannot be restricted to the single aspect of turning to the West or the East when praying. These are directions in an absolute sense and thus cannot be turned into the very object of Faith to the total exclusion of other injunctions of the Shari'ah.
It is also possible that this is addressed to Jews, Christians and Muslims at the same time, the sense being that real birr (righteousness) and thawab ثواب (merit) lies in obedience to Allah Almighty. The direction in which He wants us to turn automatically becomes merit-worthy and correct. In itself, the East or the West, or any other direction or orientation has no importance or merit.
Instead, the real merit comes out of one's obedience to the injunctions of Allah, no matter what the direction be. Upto the time the command was to turn towards the Baytul-Maqdis بیت المقدس ، the obedience to that command was an act deserving of merit, and now, when the command to turn towards the House of Allah بیت اللہ at Makkah has come, obeying this command has become deserving of merit.
As stated earlier during the discussion of linkage of verses, a new sequence begins from this verse where the main body of the text comprises of teachings and instructions for Muslims with answers to antagonists appearing there by implication. This is why this particular verse has been identified as very comprehensive in presenting Islamic injunctions. What follows through the end of Surah al-Baqarah is an explanation or elaboration of this verse. Given below is a detailed account of what the verse presents as a gist of the articles of faith, the modes of Allah's worship, dealings with people, and the moral principles.
, Foremost are the articles of faith. These were covered under مَنْ آمَنَ بِاللَّـهِ : "That one believes in Allah." Then comes the act of following the articles of faith in one's deeds, that is, in Allah's worship and in dealings with people. Allah's worship is mentioned upto the end of وَآتَى الزَّکٰوۃ : "And pays the Zakah زَّكَاةَ ", then, dealings with people were covered under وَالْمُوفُونَ بِعَهْدِهِمْ : "And those who fulfill their promise'', concluding with the mention of morals under وَالصَّابِرِينَ "The patient". The final statement is that those who follow all these injunctions are true Muslims and they are the ones who can be called God-fearing.
While mentioning these injunctions, the verse has given a number of subtle but eloquent indications, for instance, the spending of wealth has been tied up with: ` ala hubbihi عَلَىٰ حُبِّهِ which has three possible meanings. Firstly, the pronoun in 'hubbihi حُبِّهِ ' may refer to Allah Almighty, in which case, it would mean that in spending wealth one should not be guided by material motives or the desire to show off. Such spending should rather be done out of love for Allah Almighty, whose exalted majesty requires that this be done with perfectly un-alloyed sincerity (in the sense of the genuine ikhlas اخلاص of Arabic and not in the sense of some modern casual nicety).
The second possibility is that this pronoun refers to wealth, in which case, it would mean that, while spending in the way of Allah, only that part of one's wealth and possessions which one loves will be deserving of merit. Giving out throw-aways in the name of charity is no charity, barring the option of giving it to somebody who can use it, which is better than simply throwing things away.
The third possibility is that the pronoun refers to the infinitive آتَى: ata which emerges from the word ایتاءِ 'ita' of the text, in which case, the meaning could be that one should be fully satisfied in the heart with what one spends, not that hands spend and the heart aches.
Imam Al-Jassas (رح) has suggested the likelihood that all three meanings may be inclusive in the statement. It may be noted that, at this place, two forms of spending have been stated earlier which are other than Zakah زَّكَاةَ . Zakah زَّكَاةَ has been taken up after these two. Perhaps, the reason for this earlier mention could be the general negligence practiced in the liquidation of these rights on the assumption that the payment of Zakah زَّكَاةَ is sufficient.
This proves that financial obligations do not end at the simple payment of Zakah زَّكَاةَ . There are occasions, other than those of paying Zakah زَّكَاةَ , where spending out of one's wealth becomes obligatory and necessary (Jassas and Qurtubi). For instance, spending on your kin, when they have a valid excuse of not being able to earn their own living, is necessary; or there may be some needy person dying in poverty while you have already paid your Zakah زَّكَاةَ , then, it becomes obligatory for you to save his life by spending your wealth on the spot.
Similarly, building mosques and schools for religious education are all included in financial obligations. The difference is that Zakah زَّكَاةَ has a special law of its own and it is obligatory to take full care in paying the Zakah زَّكَاةَ in accordance with that law, under all conditions. While these other obligations depend on necessity and need; where needed, spending would become obligatory and where not needed, it will not be obligatory.
Special Note
A careful look at the text of the verse will show that those on whom wealth has to be spent, that is, the relatives, orphans, the needy, the wayfarer and those who ask, have all been described in one distinct manner, while the last head on the list has been introduced in another manner. It is clear that by adding فی : fi in وَفِي الرِّقَابِ "And (spends) in (freeing) slaves" the purpose is to point out that the amount spent will not reach the hands of the slaves owned by somebody as their personal amount which they can spend at will. Instead, the amount has to be spent in buying slaves from their masters and setting them free. Hence, the translation: 'And (spends) in (freeing) slaves.' After that, the statement, أَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ "And observes the prayers and pays the Zakah زَّكَاةَ " appears in the same manner as everything else has been mentioned earlier. Now, in order to introduce the chapter of dealings, the style has been changed. And instead of using verbs, the nouns have been used. This denotes that one should have a continuing habit of fulfilling promises made. A chance fulfillment of a compact, something even a disbeliever or a sinner would accomplish once in a while is not enough to qualify a person for being included in the list.
The reason why the keeping of promises has been chosen to represent dealings with people is simple. A little thought would show that staying by a contract entered into or the fulfilling of a promise made, is the essence of all dealings, such as buying and selling, leasing, renting and partnership.
Similarly, while referring to the moral principles or the inner deeds, only sabr صبر (patience) is mentioned in the verse, because sabr صبر means to control the human self and guard it against evil. Even a little reflection can lead to the conclusion that sabr صبر is the very essence of all inner deeds; through it, high morals can be achieved and through it, low morals can be eliminated.
Yet another change in style made here concerns the use of the word, والصَّابِرِينَ and not والصَّابِرِونَ on the pattern of والْمُوفُونَ which appeared immediately earlier. Commentators call it نصب علی المدح : nasb ala l'madh which means that the word madh مدح (praise) is understood here and the word al-sabirin الصَّابِرِينَ is its object. This means that among the righteous, the sabirin صَّابِرِينَ (the patient) are worthy of special praise since sabr صبر gives one special power to perform righteous deeds.
In short, this verse holds in its fold important principles of all departments of Faith and its eloquent hints tell us the degree of importance of each one of them.
Le bien (`al-birru) agréé par Allah ne consiste pas seulement à se tourner en direction du Levant ou du Couchant et à diverger à ce propos, mais le véritable bien est en celui qui croit en Allah en tant que Dieu Unique, au Jour Dernier, à tous les anges, à tous les livres révélés et à tous les prophètes sans distinction ; dépense de ses biens pour ses proches, pour ceux qui ont perdus leur père avant l’âge adulte, pour les nécessiteux, pour l’étranger loin de sa patrie et de sa famille et pour ceux qui ont un besoin ponctuel d’aide, malgré l’amour qu’il a pour ses biens ; dépense de sa richesse afin de libérer des personnes de l’esclavage et de la captivité ; accomplit la prière comme l’a ordonné Allah et s’acquitte de l’aumône légale obligatoire. C’est également ceux qui sont fidèles aux engagements qu’ils ont pris, qui sont patients dans la pauvreté, le malheur et la maladie et qui ne fuient pas lorsque le combat fait rage. Tous ceux qui possèdent ces qualités sont sincères envers Allah dans leur foi et leurs œuvres. Ce sont eux les pieux qui exécutent ce que leur a ordonné Allah et s’abstiennent de ce qu’Il leur a défendu.
Sự ngoan đạo làm hài lòng Allah không phải ở việc hướng mặt về hướng đông hoặc hướng tây cũng không phải ở việc tranh luận về điều đó mà sự ngoan đạo là đối với ai tin nơi Allah là Thượng Đế duy nhất, tin nơi Ngày Tận Thế, nơi tất cả các Thiên Thần, nơi tất cả các Kinh Sách đã thiên khải, nơi tất cả các Nabi không có sự phân biệt giữa họ; song song với niềm tin đó, y bố thí tài sản cho bà con họ hàng bằng niềm vui và tình yêu, cho trẻ mồ côi, cho người thiếu thốn, cho người cơ nhỡ, người lỡ đường, người bất đắc dĩ phải ăn xin; y dùng tiền để chuộc thân nô lệ và tù binh, năng hành lễ Salah một cách chu đáo mà Allah yêu cầu, xuất Zakat, thực hiện mọi điều đã giao ước, biết kiên nhẫn lúc khó khăn, nghèo khổ, bệnh tật và kiên cường không bỏ chạy khi đối điện kẻ thù. Những người được mô tả như thế mới là những đã thật lòng với Allah bằng đức tin Iman và hành động. Họ mới là những người thực sự biết kính sợ, biết tuân thủ theo mệnh lệnh của Allah và biết tránh xa những điều Ngài nghiêm cấm.
Hỡi những người đã tin tưởng nơi Allah và noi theo Thiên Sứ của Ngài, luật Qisas (trả đũa) cho việc cố tình giết người được qui định cụ thể cho các ngươi như sau: Kẻ giết người phải đền mạng, người tự do đền mạng bằng người tự do, người nô lệ đền mạng bằng người nô lệ, phụ nữ đền mạng bằng phụ nữ. Nếu người bị sát hại chịu tha thứ trước khi chết hoặc gia đình nạn nhân đồng ý nhận tiền đền bù thì người gây hại phải bồi thường một cách thỏa đáng; về bên bị hại không được tạo áp lực bằng cách gieo tiếng xấu, hãm hại bên bên người gây hại. Đó là cách mà Thượng Đế dùng giảm nhẹ cho các ngươi, một sự nhân từ dành cho cộng đồng (Islam) này. Sau khi bên bị hại chấp nhận bồi thường và bên hại đã hoàn tất việc đền bù thỏa đáng mà bên bị hại vẫn còn hành động xấu cho bên hại thì sẽ phải đối mặt với hình phạt đau đớn từ Allah.
Ey Allah'a iman eden ve resulüne tabi olanlar! Bilerek ve düşmanca başkalarını öldürmesi halinde, katilin işlediği suçun misliyle cezalandırılması sizlere farz kılındı. Öldürülen hür kimseye karşılık hür kimse, köleye karşılık köle, kadına karşılık da kadın öldürülür. Maktul ölmeden önce veya maktulün velisi diyet karşılığında -diyet katilin affedilmesi için ödediği belli bir miktar maldır- katili affederse, affeden kimse artık başa kakmadan ve eza etmeden örfe uygun bir şekilde katilden diyet talep etmenin ardına düşmesi gerekir. Katil de, diyeti oyalamadan ve ertelemeden güzellikle verir. Bu affetme ve diyet alma izni, Rabbinizden size bir hafifletme ve bu ümmete bir rahmettir. Katilin affedilmesi ve diyetin kabul edilmesinin ardından her kim, katile bir saldırıda bulunursa, Allah Teâlâ tarafından onun için elem verici bir azap vardır.
Ustedes que creen en Al‑lah y siguen a Su mensajero, en relación a aquellos que matan deliberada e injustamente a otros, ha sido establecido que se los castigue de manera proporcional a su crimen. La víctima puede perdonar a su asesino antes de morir, o puede perdonarlo su familiar, o recibir una compensación (ad-diiah), que es una cantidad de dinero que el asesino debe entregar a fin de obtener el perdón del castigo que merece. El que perdone este crimen debe reclamar al asesino este monto de buena manera, no con ofensas. Por su parte, el que ha cometido el crimen debe entregar la compensación sin retraso ni aplazamientos. El perdón y la compensación económica son un aligeramiento y una misericordia que Al‑lah ha previsto para este pueblo. Por último, quien incrimine al asesino luego de que este fuera perdonado y haya pagado su compensación, sufrirá, de parte de Al‑lah, un castigo doloroso.
O mga sumampalataya kay Allāh at sumunod sa Sugo Niya, isinatungkulin sa inyo – kaugnay sa pumapatungkol sa mga nakapapatay ng ibang tao nang may pananadya at paglabag – ang pagpaparusa sa pumatay ng tulad sa krimen niya kaya naman ang malaya ay papatayin dahil sa malaya, ang alipin ay papatayin dahil sa alipin, at ang babae ay papatayin dahil sa babae. Ngunit kung nagpaumanhin ang napatay bago mamatay o nagpaumanhin ang katangkilik ng napatay kapalit ng bayad-pinsala – na isang halaga ng salapi na ibabayad ng nakapatay kapalit ng pagpapaumanhin sa kanya – kailangan sa sinumang nagpaumanhin ang pag-oobliga sa nakapatay sa paghiling sa bayad-pinsala nang ayon sa makatuwiran, hindi ayon sa panunumbat at pamiminsala, at kailangan naman sa nakapatay ang magsagawa ng bayad-pinsala ayon sa isang pagmamagandang-loob nang walang pagpapatagal at pagpapaliban. Yaong pagpapaumanhin at pagtanggap ng bayad-pinsala ay isang pagpapagaan mula sa Panginoon ninyo sa inyo at isang awa sa Kalipunang ito. Kaya ang sinumang nangaway sa nakapatay matapos yaong pagpapaumanhin at pagtanggap ng bayad-pinsala, ukol sa kanya ay isang pagdurusang masakit mula kay Allāh – pagkataas-taas Siya.
Ô vous qui croyez en Allah et suivez Son Messager, il vous a été légiféré, concernant ceux qui tuent délibérément et injustement autrui, de punir le meurtrier proportionnellement à son crime. Ainsi, on exécute l’homme libre qui a tué un homme libre, l’esclave qui a tué un esclave et la femme qui a tué une femme. La victime peut pardonner avant de mourir ou celui qui le représentera (waliyyun) après sa mort, en contrepartie d’une compensation appelée prix du sang (`ad-diyyah(diyyatu)), le prix du sang étant un certain montant d’argent que le meurtrier doit verser afin d’obtenir le pardon. Quiconque pardonne doit réclamer au meurtrier un montant convenable et ne pas lui rappeler cette faveur ni l’offenser. D’autre part, le meurtrier doit s’acquitter du prix du sang sans atermoiement ni ajournements répétés. Le pardon et le prix du sang sont des allègements et une miséricorde qu’Allah a prévue pour cette communauté. Enfin, quiconque s’en prend au meurtrier après avoir été pardonné et avoir remis le prix du sang, subira, de la part d’Allah, un châtiment douloureux.
"Hai orang-orang yang beriman, diwajibkan atas kamu qishash berkenaan dengan orang-orang yang
dibunuh; orang mer-deka dengan orang merdeka, hamba dengan hamba, dan wanita dengan wanita. Maka
barangsiapa yang mendapat suatu pemaafan dari saudaranya, hendaklah (yang memaafkan)
mengikuti dengan cara yang baik, dan hendaklah (yang diberi maaf)
membayar (diyat) kepada yang memberi maaf dengan cara yang baik (pula). Yang demikian itu adalah suatu keringanan dari Rabb kamu dan suatu
rahmat. Barangsiapa yang melampaui batas sesudah itu, maka baginya siksa yang sangat pedih. Dan
dalam qishash itu ada (ja-minan kelangsungan) hidup bagimu, hai
orang-orang yang berakal, supaya kamu bertakwa." (Al-Baqarah: 178-179).
(178) Allah تعالى memberikan karunia kepada hamba-hamba-Nya yang beriman
dengan mewajibkan atas mereka menegakkan ﴾ ٱلۡقِصَاصُ فِي ٱلۡقَتۡلَىۖ ﴿ "qishash berkenaan dengan orang-orang yang terbunuh," yakni memberikan hukuman yang sama, di mana pelaku pembu-nuhan dibunuh dengan model pembunuhan yang ia lakukan ter-hadap orang yang dibunuhnya, sebagai penegakan keadilan dan kesetaraan antara manusia. Diarahkannya kalimat ini kepada kaum Muslimin secara umum adalah dalil yang menunjukkan bahwa hal itu wajib atas mereka semua -hingga keluarga pelaku pembunuhan atau bahkan hingga pelaku pembunuhan itu sendiri- sebagai bentuk pertolongan bagi keluarga orang yang terbunuh apabila mereka memilih qishash dan memungkinkannya menuntut hal tersebut dari pihak pelaku tersebut, dan tidak dibolehkan bagi mereka untuk merubah hukum tersebut dan menghalangi keluarganya dalam memilih hukum qishash sebagaimana kebiasaan orang-orang jahi-liyah atau orang-orang yang semisalnya dari orang-orang yang melindungi pelaku kezhaliman.
Kemudian Allah menjelaskan rincian hal tersebut seraya ber-firman, ﴾ ٱلۡحُرُّ بِٱلۡحُرِّ ﴿ "Orang merdeka dengan orang merdeka." Menurut makna lafazhnya, termasuk di dalamnya adalah laki-laki dengan laki-laki, perempuan dengan perempuan, perempuan dengan laki-laki, dan laki-laki dengan perempuan. Maka makna tersurat dari lafazhnya itu lebih didahulukan daripada makna yang terpahami dari FirmanNya, ﴾
وَٱلۡأُنثَىٰ بِٱلۡأُنثَىٰۚ ﴿ "dan perempuan dengan perempuan," disertai dengan adanya dalil dari as-Sunnah, yaitu bahwa laki-laki juga dibunuh dengan perempuan. Namun kedua orang tua dan seterusnya ke atas tidak termasuk dalam makna yang umum ini, artinya bahwa mereka tidak dibunuh karena membunuh anak, di-sebabkan adanya as-Sunnah yang menjelaskan akan hal tersebut.[6] Padahal dalam FirmanNya, ﴾ ٱلۡقِصَاصُ ﴿ "Hukum qishash," terkandung apa yang menunjukkan bahwa bukanlah suatu keadilan jika se-orang ayah dibunuh karena membunuh anaknya, dan karena dalam hati seorang ayah ada rasa kasih sayang dan rahmat (yang begitu kuat) yang akan menghalanginya dari tindakan membunuh anak-nya sendiri kecuali dengan sebab adanya gangguan pada akalnya atau kedurhakaan yang besar dari anaknya terhadap dirinya. Dan termasuk yang tidak terkait dalam keumuman tersebut adalah seorang kafir, berdasarkan dalil dari as-Sunnah, padahal ayat ini diarahkan khusus untuk kaum Mukminin. Dan juga bukanlah suatu keadilan bila seorang wali Allah dibunuh karena membunuh seorang musuh Allah.
﴾ وَٱلۡعَبۡدُ بِٱلۡعَبۡدِ ﴿ "Dan hamba dengan hamba," perempuan ataupun laki-laki, yang sama maupun berbeda kadar harganya. Ayat ini menurut pemahaman terbaliknya menunjukkan bahwa seorang yang merdeka tidak dibunuh karena membunuh hamba, karena tidak sama derajatnya. ﴾
وَٱلۡأُنثَىٰ بِٱلۡأُنثَىٰۚ ﴿ "Dan wanita dengan wanita." Sebagian ulama mengambil dari pemahaman terbaliknya adalah bahwa laki-laki tidak dibunuh karena membunuh perempuan, dan hal ini telah dibahas sebelumnya.
Ayat ini menunjukkan bahwa pada dasarnya hukum qishash adalah wajib dalam masalah pembunuhan, dan bahwa membayar diyat itu adalah sebagai penggantinya. Oleh karena itu Allah ber-firman, ﴾
فَمَنۡ عُفِيَ لَهُۥ مِنۡ أَخِيهِ شَيۡءٞ ﴿ "Maka barangsiapa yang mendapat suatu pemaafan dari saudaranya," maksudnya, keluarga orang yang terbu-nuh memaafkan pembunuhnya untuk diganti dengan membayar diyat saja atau sebagian keluarga terbunuh memaafkan, maka gugurlah hukum qishash dan wajiblah hukum membayar diyat atas si pembunuh. Penentuan pilihan pada tuntutan qishash dan pilihan membayar diyat, kembali kepada wali yang terbunuh. Apabila dia memaafkan pembunuhnya, maka wajiblah atas wali itu hukum tersebut, yakni wali si terbunuh, untuk mengikuti (kesanggupan) si pembunuh ﴾ بِٱلۡمَعۡرُوفِ ﴿ "dengan cara yang baik," tanpa memberatkan-nya dan membebaninya dengan suatu yang tidak mampu dipikul-nya, akan tetapi hendaknya ia menuntut dan meminta dengan baik serta tidak menyusahkannya, dan hendaklah si pembunuh juga ﴾
وَأَدَآءٌ إِلَيۡهِ بِإِحۡسَٰنٖۗ ﴿ "membayar diyat kepada yang memaafkan dengan cara yang baik (pula)," dengan tidak menunda-nunda, tidak kurang dan tidak berbuat kejelekan, baik perkataan maupun perbuatan. Dan tidak ada balasan kebaikan dengan pemaafan itu, kecuali kebaikan (pula) dengan menunaikannya dengan baik.
Ini sangat diperintahkan dalam segala hal yang bersangkutan dengan hak-hak manusia, yaitu seseorang yang memiliki hak dipe-rintahkan untuk menuntut dengan cara yang baik, dan orang yang diwajibkan untuk menunaikan hak orang lain, juga harus menunai-kannya dengan cara yang baik pula. Dan dalam FirmanNya,﴾
فَمَنۡ عُفِيَ لَهُۥ مِنۡ أَخِيهِ ﴿ "Maka barangsiapa yang mendapat suatu pemaafan dari saudaranya," terkandung sikap kelembutan hati dan anjuran kepada tindakan memaafkan dengan berpindah kepada mengambil bayaran diyat, dan tentunya yang lebih baik dari itu adalah tindakan me-maafkan tanpa bayaran.
Dalam FirmanNya, ﴾ أَخِيهِ ﴿ "Saudaranya," terkandung dalil yang menunjukkan bahwa pelaku pembunuhan itu bukanlah kafir, karena yang dimaksud dengan persaudaraan di sini adalah per-saudaraan dengan ikatan keimanan, dan dia tidak akan dikatakan terlepas dari ikatan itu dengan pembunuhan tersebut, maka lebih patut lagi hal seperti itu berlaku pada masalah kemaksiatan yang tidak menyebabkan kekufuran, pelakunya tidaklah dikafirkan karena melakukan kemaksiatan tersebut, hanya saja keimanannya berkurang. Apabila keluarga orang yang terbunuh atau sebagian dari mereka memaafkan, maka darah pembunuhnya haram ditum-pahkan oleh mereka maupun oleh selain mereka. Oleh karena itu Allah تعالى berfirman, ﴾
فَمَنِ ٱعۡتَدَىٰ بَعۡدَ ذَٰلِكَ ﴿ "Barangsiapa yang melampaui batas setelah itu," yakni, setelah adanya pemaafan, ﴾
فَلَهُۥ عَذَابٌ أَلِيمٞ ﴿ "maka baginya siksa yang pedih," maksudnya, di akhirat. Adapun
membunuhnya ataupun tidak membunuhnya, maka diambil dari yang sebelumnya karena ia telah
membunuh yang sederajat de-ngannya, maka ia pun harus dibunuh karenanya. Adapun orang yang
menafsirkan siksa yang pedih itu dengan membunuh dan bahwa ayat ini menunjukkan wajibnya
membunuh si pembunuh serta tidak bolehnya dimaafkan, maka pendapat seperti ini telah dikatakan
oleh sebagian ulama, tetapi yang lebih benar adalah yang pertama, karena pelanggarannya tidak
lebih dari pelanggaran yang lainnya.
Kemudian Allah تعالى menjelaskan hikmah yang agung dari syariat hukum qishash seraya berfirman,
(179) ﴾ وَلَكُمۡ فِي ٱلۡقِصَاصِ حَيَوٰةٞ ﴿ "Dan dalam qishash itu ada kelangsung-an hidup bagimu," maksudnya, dengan hukum itu terjagalah darah dan terkendalilah orang-orang yang jahat, karena barangsiapa yang mengetahui bahwasanya dia akan dibunuh apabila dia membunuh, niscaya tidak akan terbesit darinya tindakan pembunuhan, dan apabila seorang pembunuh disaksikan dibunuh, niscaya orang lain akan merasa takut dan tercegah dengan hal itu. Seandainya saja hukuman bagi seorang pembunuh bukan hukuman mati, pastilah kejahatan itu tidak akan mampu dicegah sebagaimana dengan pencegahan yang mampu dilakukan oleh hukuman mati. Dan seperti itulah seluruh hukum-hukum had syariat yang mengandung pemaksaan dan pencegahan sebagai hal yang menunjukkan hikmah dari Dzat yang Mahabijaksana lagi Maha Pengampun.
Kata ﴾ حَيَوٰةٞ ﴿ "kelangsungan hidup" dinyatakan dalam bentuk kata benda tidak tertentu (nakirah), maksudnya adalah untuk peng-agungan dan mencakup secara luas, dan ketika hukum ini tidak diketahui hakikatnya kecuali oleh para cendekiawan dan ulama, maka Allah menghadapkan perkataanNya secara khusus kepada mereka. Ini menunjukkan bahwa Allah تعالى sangat suka apabila hamba-hambaNya mau memakai akalnya dan pemikirannya untuk merenungi hikmah-hikmah di balik hukum-hukumNya dan kemas-lahatan-kemaslahatan yang menunjukkan kesempurnaan, hikmah, pujian, keadilan dan rahmatNya yang luas. Dan barangsiapa yang berkedudukan seperti itu, sesungguhnya dia telah berhak menda-patkan pujian bahwasanya dia termasuk dari orang-orang berakal yang perkataan itu dihadapkan kepada mereka dan diseru oleh Tuhan dari segala yang dituhankan. Dan cukuplah dengan itu se-bagai kemuliaan dan kehormatan bagi orang-orang yang berpikir.
Dan FirmanNya, ﴾ لَعَلَّكُمۡ تَتَّقُونَ ﴿ "Agar kamu bertakwa," hal itu karena barangsiapa yang mengenal Rabbnya
dan mengetahui apa yang tersimpan di balik agama dan syariatNya dari rahasia-rahasia yang agung,
hikmah-hikmah yang indah dan ayat-ayat yang luhur, maka pastilah dengan hal itu dia tunduk
kepada perintah Allah, dia menganggap besar kemaksiatan kepadaNya hingga dia me-ninggalkannya,
dan akhirnya dia berhak menjadi salah seorang di antara orang-orang yang bertakwa.
Wahai orang-orang yang beriman kepada Allah dan mengikuti Rasul-Nya! Diwajibkan kepada kalian menghukum orang yang membunuh orang lain secara sengaja dan karena permusuhan dengan hukuman yang sama dengan kejahatan yang dilakukannya. Orang yang merdeka harus dijatuhi hukuman mati karena membunuh orang yang merdeka. Seorang budak harus dijatuhi hukuman mati karena membunuh seorang budak. Seorang wanita harus dijatuhi hukuman mati karena membunuh seorang wanita. Apabila si korban -sebelum menghembuskan nafas terakhirnya- atau keluarganya memaafkan si pelaku dengan imbalan diat (sejumlah harta yang dibayarkan oleh pembunuh sebagai kompensasi bagi pengampunan atas kejahatannya), maka pihak yang memaafkan harus memperlakukan si pembunuh dalam menuntut pembayaran diat itu secara wajar, bukan dengan menyebut-nyebut kebaikannya sendiri dan meyakiti hati si pelaku. Adapun pihak pelaku, ia harus membayar diat tersebut dengan cara yang baik, tanpa menunda-nunda. Pemberian maaf dan pembayaran diat itu adalah keringanan yang Allah berikan kepada kalian, dan merupakan rahmat yang Dia berikan kepada umat ini; maka barang siapa menyerang si pembunuh setelah ada pemberian maaf dan pembayaran diat itu, niscaya baginya azab yang menyakitkan dari Allah -Ta'ālā-.
O vi koji vjerujete u Allaha i slijedite Njegovog Poslanika, obavezno vam je kažnjavanje ubica koji ubijaju ljude namjerno i nepravedno, shodno njegovom zločinu. Slobodan se ubija zbog slobodnog, rob se ubija zbog roba, žena se ubija zbog žene. Ukoliko ubijeni oprosti prije nego ispusti dušu, ili oprosti njegov staratelj u zamjenu za krvarinu – koja predstavlja određenu količinu imetka koji ubica daje da bi bio pomilovan – takav treba potraživati krvarinu na lijep način, bez uznemiravanja i predbacivanja, a ubica je treba lijepo dati, bez odugovlačenja. To pomilovanje i to uzimanje krvarine predstavlja Allahovu olakšicu i milost ovom umetu, pa ko pređe granicu prema ubici nakon pomilovanja i prihvatanja krvarine, takvom je Allah bolnu patnju pripremio.
From the brief introduction to the nature of righteousness appearing in verses before this, the text now enters into the description of related subsidiary injunctions. Under the first injunction in this connection, the verse prescribes the law of Qisas (even retaliation), that is, the killer will be killed, irrespective of the status of the parties involved. If the aggrieved party somewhat relents on its own and forgives the Qisas قصاص ، but does not forgive the offence totally, it will become necessary for the killer to pay diyah (دیۃ) or blood-money as fixed, in a fair manner, and promptly. The claimant too, should pursue the matter in a recognized manner causing no harassment to the defendant. This law of blood-money and pardon is a relief granted by Allah Almighty in His grace, otherwise, there would have been no choice but to face the punishment of death. If, after all that, anyone crosses the limit set by Allah, such as, the filing of a false or doubtful case of murder, or a post-pardon re-opening of a murder case, he will be severely punished. In the end, the verse points out that wise people should have no difficulty in seeing that the law of even retaliation does not take life, instead, it gives life, for such a deterrent law will make people fear the punishment of killing somebody and thus lives will be saved.
There is life in 'Qisas' قصاص
Literally, the word, Qisas means likeness. In usage, it denotes 'even retaliation' or to return like for like. In Islamic juristic terminology, Qisas means the equal retaliation of an aggression committed against the body of a person. This retaliation is allowed only with a condition that the principle of "like for like" is strictly observed. This has been explained more clearly later on in verse 194 of this very Sarah which says:
فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدَىٰ عَلَيْكُمْ
So, agress against him in the like manner as he did against you.
And also in the concluding verses of Surah al-Nahl, the same rule has been covered:
وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُم بِهِ
And, if you retaliate, then retaliate just as you have been oppressed against. (16:126)
Therefore, as a term of the Shari'ah, the Qisas قصاص is a punishment for killing or wounding in which the principle of equality or likeness is taken into full consideration.
Rulings
1. The principle of even retaliation is applied exclusively in cases of culpable homicide when someone has been killed intentionally with a lethal weapon causing injury and blood-loss.
2. In a homicide of this nature, the killer is killed in even retaliation - free man for a free man, slave for a slave, and female for a female - and similarly, a man for a woman. The mention of 'free man for a free man' and 'female for a female' in this verse refers to a specific event in the background of which it was revealed.
On the authority of Ibn Abi Hatim ؓ 1, Ibn Kathir (رح) has reported that, just before the advent of Islam, war broke out between two tribes. Many men and women, free and slaves, belonging to both, were killed. Their case was still undecided when the Islamic period set in and the two tribes entered the fold of Islam. Now that they were Muslims, they started talking about retaliation for those killed on each side. One of the tribes which was more powerful insisted that they would not agree to anything less than that a free man for their slave and a man for their woman be killed from the other side.
It was to refute this barbaric demand on their part that this verse was revealed. By saying 'free man for a free man, slave for a slave and female for a female' it is intended to negate their absurd demand that a free man for a slave and man for a woman should be killed in retaliation, even though he may not be the killer. The just law that Islam enforced was that the killer is the one who has to be killed in Qisas قصاص . If a woman is the killer why should an innocent man be killed in retaliation? Similarly, if the killer is a slave, there is no sense in retaliating against an innocent free man. This is an injustice which can never be tolerated in Islam.
This verse means nothing but what has been stated earlier, and we repeat, that the one who has killed will be the one to be killed in Qisas قصاص . It is not permissible to kill an innocent man or someone free for a killer, woman or slave. Let us hasten to clarify that the verse does not mean that Qisas قصاص will not be taken from a man who kills a woman or from a free man who kills a slave. In the very beginning of this verse the words الْقِصَاصُ فِي الْقَتْلَى: "The Qisas قصاص has been enjoined upon you in the case of those murdered" are a clear proof of this universality of application. There are other verses where this aspect has been stated more explicitly, for instance, in النَّفْسَ بِالنَّفْسِ (the person for the person).
3. If, in a case of intentional killing the murderer is given full pardon, for instance, should both of the two surviving sons of the deceased pardon and forego their right of retaliation, the killer is free of any claim against him. In case the pardon is not that full, for instance, as illustrated above, one of the two surviving sons does pardon the killer while the other does not, the result will be that the killer will stand released right there from the retaliatory punishment, but the one who has not pardoned the killer will be entitled to half of the blood-money (diyah). In Shari'ah, this diyah amounts to one hundred camels or one thousand dinars or ten thousand dirhams درھم or approximately nineteen pounds of silver according to current weights and measures.
4. The way an incomplete pardon makes payment of blood-money necessary, in the same manner, a mutual settlement between parties concerned on a certain amount makes retaliation inapplicable and payment of the agreed amount becomes necessary. This, however, is governed by some conditions which appear in books of fiqh فقہ .
5. Under the Islamic law, the inheritors of the person killed, whatever their number, will inherit and own the right of retaliation and blood-money in accordance with their share in the inheritance. If blood-money is taken, it will be distributed among the inheritors in accordance with their share in the inheritance. And should Qisas قصاص (even retaliation) become the choice, the right of Qisas قصاص will also be commonly shared by all. Since Qisas is indivisible, the pardon given by any one of the inheritors will hold good and the pardon will become inclusive of the right of retaliation held by other inheritors. However, they shall receive the blood-money amount according to their share.
6. It is true that the right of even retaliation is vested in the legal heirs of the persons killed but, in accordance with the consensus of the Muslim community, they do not have the right to settle the score all by themselves, in other words, they cannot kill the killer on their own, instead, they have to seek the help of a Muslim ruler or his deputy to realize their right. The reason is that Qisas قصاص is an intricate issue when it comes to details which are simply out of reach for an average person. Therefore, the legal heirs of the person killed, not knowing the particular circumstances when retaliation does, or does not become necessary, may commit some sort of excess under the heat of their anger. So, by a unanimous agreement of the scholars of the Muslim community, it is necessary that the right of retaliation be secured and made effective through the agency of an Islamic government. (Qurtubi)
O voi che credete in Allāh e che seguite il Suo Messaggero, è stato ordinato che, se qualcuno di voi uccide un'altra persona deliberatamente e violentemente, la punizione dell'assassino deve essere simile al suo crimine: un libero per un libero, uno schiavo per uno schiavo, e una femmina per una femmina. Se l'assassinato ha perdonato, prima di morire, o un suo erede ha perdonato in cambio di una ricompensa, ovvero la somma di denaro versata dall'assassino in cambio del perdono – in questo caso quelli che hanno perdonato l'assassino devono chiedere la ricompensa con buone maniere, senza arrecare danni, e l'assassino deve pagare con benevolenza, senza ritardo o procrastinazione, e questo perdono in cambio della ricompensa è un modo per pacificarvi decretato dal vostro Dio, e misericordia nei confronti di questo popolo; ma chi trasgredisce dopo l'amnistia e l'accettazione della ricompensa, subirà una dura punizione da parte di Allāh Onnipotente.
O you who have faith in Allah and follow His Messenger, it is decreed for you that in cases where someone deliberately attacks and kills someone, the punishment for the murderer should be the same as their crime: the freeman killed for the freeman; the slave for the slave; and the female for the female. If the person killed had forgiven before his death, or his guardian has forgiven in return for the payment of blood money (a sum of money paid by the murderer in return for being pardoned), then the person who forgives should ask for the sum of money fairly, and not follow that up with insult or injury, and the murderer should pay the sum of money in a good way, without hesitation or delay. In allowing this forgiveness and the payment of the blood money your Lord makes things easier for you, and this is a mercy for the Muslim nation. Whoever attacks the murderer after his pardon and the acceptance of the blood money will receive a painful punishment from Allah.
178- Ey iman edenler! Öldürülenler hakkında üzerinize kısas farz kılındı. Hür hür olana, köle
köle olana, dişi dişiye karşılık (kısas olunur). Fakat kime kardeşi
tarafından bir şey affolunursa artık (diyet alan) güzellikle (alsın; katil de) ona güzellikle ödesin. Bu Rabbinizden bir hafifletme ve
rahmettir. Kim bundan sonra haddi aşarsa onun için pek acıklı bir azap vardır.
179- Ey olgun akıl sahipleri, kısasta sizin için hayat vardır; olur ki sakınırsınız.
178. “Ey iman edenler! Öldürülenler hakkında üzerinize kısas farz kılındı.”
Yüce Allah mü’min kullarına öldürülenler hakkında kısası farz kılma lütfunu hatırlatmaktadır.
Kısas, öldürmelerde eşitlik sağlamak ve katilin, -kullar arasında adaleti ve dengeyi sağlamak
üzere- maktulü öldürdüğü şekilde öldürülmesi demektir. Hitabın bütün mü’minlere yöneltilmiş
olması, hepsinin bunu yerine getirmekle yükümlü olduğuna delildir. Hatta katilin velileri ve
kendisi bile öldürülenin velisine -velileri kısas talebinde bulundukları takdirde ve katile
kısasın uygulanması mümkün ise- yardımcı olmalıdırlar. Cahiliye âdetinde ve benzerlerinde
görüldüğü şekliyle cinâyet işleyenlerin himaye edilmesinde olduğu gibi bu haddin uygulanmasına
engel olmaları ve velinin kısası almasını önlemeleri caiz değildir. Daha sonra Yüce Allah kısası tafsilatı ile açıklamak üzere şöyle buyurmaktadır:“Hür hür olana…” Bu lafzın mantukuna erkek erkeğe, dişi dişiye, aynı
şekilde erkek dişiye, dişi de erkeğe karşılık kısas edilir hükmü de girmektedir. Buna göre bu
buyruğun mantuku Yüce Allah’ın “dişi dişiye” buyruğundan anlaşılan
mefhumdan önceliklidir. Çünkü sünnet erkeğin dişi karşılığında öldürüleceğine delalet
etmektedir. Bununla birlikte ne kadar yukarı çıkarsa çıksınlar ebeveynler (anne, baba, dedeler ve nineler)
bu buyruğun kapsamının dışındadır. Zira bu hususta sünnetin vürudu sebebi ile ebeveynler
çocuklarına karşılık kısas olarak öldürülmezler. Ayrıca Yüce Allah’ın “kısas” buyruğunda da babanın çocuğuna karşılık öldürülmesinin adalet olmadığına delil vardır. Çünkü babanın kalbindeki şefkat ve merhamet ya aklî bir dengesizlik yahut gerçekten çocuğunun kendisine çok aşırı eziyet vermesi gibi bir sebep olmadıkça onun çocuğunu öldürmesine engel teşkil eder. Yine sünnet-i seniyye ile kâfir karşılığında mü’minin öldürülmesi de bu umumi ifadenin kapsamı dışındadır. Âyet-i kerimede yalnızca mü’minlere hitap edilmesi de bunu ifade etmektedir. Ayrıca Allah’ın dostunun Allah’ın düşmanı karşılığında öldürülmesi de adalet değildir.
“köle köle olana” İster erkek ister dişi olsun, kıymetleri ister eşit ister farklı olsun köle de köle
karşılığında öldürülür. Yine buyruğun mefhumu, hür kimsenin köleye karşılık öldürülmeyeceğine
delildir. Çünkü hür ile köle birbirine eşit değildirler.
“dişi dişiye” Bazı ilim adamları dişinin dişiye karşılık öldürülmesi
ibaresinin mefhumunu esas alarak kadına karşılık erkeğin öldürülmesinin caiz olmadığını
söylemişlerdir. Buna dair açıklama ise az önce geçmiş bulunuyor.
Bu âyet-i kerimede öldürmelerde aslolanın kısas olduğuna, diyetin ise kısasın bir bedeli
olduğuna delil vardır. Bundan dolayıdır ki Yüce Allah:“Fakat kime kardeşi tarafından bir şey affolunursa”
diye buyurmaktadır. Yani öldürülenin velisi katili affederek diyet kabul ederse yahut velilerin
bazıları affedecek olursa kısas düşer, bunun yerine diyet ödenmesi gerekir. Kısas uygulamakta
muhayyerlik ve diyeti tercih etmek maktulün velisinin hakkıdır. Veli katili affedecek olursa, o
takdirde onun “güzellikle” yani katile zorluk çıkarmadan, ona güç
yetiremeyeceği şeyi yüklemeden, aksine yapacağı ödemeyi ondan güzellikle ve ona sıkıntı vermeden
diyetini istemelidir. Buna karşılık katilin de ödemesi gereken diyeti “güzellikle”
yani savsaklamadan ve eksiltmeden, maktulün velisine fiilî ya da sözlü bir kötülükte
bulunmaksızın ödemesi gerekir. Öldürülenin velisinin onu affetmekle iyilikte bulunmasının
karşılığı diyet borcunu güzel bir şekilde ödemekten başka ne olabilir ki? Bu insanlar arasındaki
bütün hak ve borçlanmalarda emrolunmuş bir husustur. Şöyle ki alacaklı olan hakkını güzel bir
şekilde istemelidir, borçlu olan da borcunu güzellikle ödemelidir.
Yüce Allah’ın:“Kime kardeşi tarafından bir şey affolunursa” buyruğunda kısasın
affedilerek diyetin kabul edilmesine bir teşvik ve hak sahiplerinin kalbine rikkat veren bir
incelik vardır. Bundan daha güzeli ise hiçbir karşılık istemeksizin affetmektir.
Yüce Allah’ın:“Kardeşi tarafından” buyruğunda, katilin kâfir olmayacağına delil vardır.
Çünkü burada kardeşlikten kasıt iman kardeşliğidir ve öldürmesi sebebi ile katil, bu iman
kardeşliğinin dışına çıkarılmamaktadır. O halde küfürden daha aşağı olan diğer masiyetlerin
failleri sırf bu masiyetleri sebebiyle haydi haydi kâfir olmazlar. Ancak işlediklerinden dolayı
imanları eksilir.
Maktulün velileri yahut onların bir kısmı kısastan vazgeçip katili affedecek olurlarsa artık
katilin kanı dökülemez. Böylelikle hem maktulün velilerine karşı hem başkalarına karşı katilin
kanı koruma altında olur. Bundan dolayıdır ki Yüce Allah:“Kim bundan” yani aftan “sonra haddi aşarsa onun için” âhirette “pek acıklı bir azap vardır”
buyurmaktadır. Katilin öldürülmesi yahut (diyet ödemesi halinde)
öldürülmemesi şeklindeki cezalar ise bundan önceki buyruklardan anlaşılmaktadır. Çünkü katil
kendisine denk birisini öldürecek olursa bundan dolayı öldürülmesi gerekir. “Pek acıklı bir azab”ı
(kısas yoluyla) öldürülmek diye yorumlayan ve âyet-i kerimenin katilin
mutlaka öldürülmesi gerektiğine delil olduğunu, affedilmesinin ise caiz olmadığını söyleyen
birtakım ilim adamları da vardır; ancak doğru olan birinci görüştür. Çünkü onun cinâyeti (affedilip edilmemesi açısından) başkasının cinâyetinden daha büyük
değildir.
Daha sonra Yüce Allah kısasın meşru kılınmasındaki büyük hikmetini beyan ederek şöyle
buyurmaktadır:
179. “Kısasta sizin için hayat vardır.” Yani bu yolla kanların dökülmesi
önlenir, saldırganların önü alınır. Çünkü başkasını öldürdüğü takdirde kendisinin de
öldürüleceğini bilen bir kimse, kolay kolay başkasını öldüremez. Katilin öldürüldüğü görülecek
olursa, başkası bundan dehşete kapılır ve uzak durur. Eğer katilin cezası öldürülmenin dışında
bir ceza olursa, hiçbir zaman öldürme ile meydana gelen kötülüklerin önüne geçilemez. Diğer
şer’î hadler de böyledir. Hepsinin suçluyu öyle bir cezalandırması ve suç işlemekten öyle bir
önleyici özelliği vardır ki, bu hakîm ve gaffâr olanın sonsuz hikmetine delildir. “Hayat” kelimesinin belirtisiz gelmesi ise tazim ve çokluk ifade etmesi içindir.
Bu hükmün gerçek mahiyetini ancak olgun ve öz akıl sahipleri kavrayabileceğinden dolayı, başkalarına değil de yalnızca onlara hitap edilmiştir. Bu da Yüce Allah’ın kullarının, kendisinin koymuş olduğu hükümlerdeki hikmetler, kemaline delalet eden maslahatlar, hikmet ve hamdinin mükemmelliğine delâlet eden hususlar, adaleti ve geniş rahmeti hakkında fikir yürütmelerini ve akıllarını kullanmalarını istediğine delil bulunmaktadır. Bu seviyede olan kimseler de hitabın kendilerine tevcih edildiği ve en Yüce Rabbin kendilerine seslenmiş olduğu “olgun akıl sahipleri”
ifadesiyle övülmeye hak kazanırlar. Aklını kullanan bir topluluk için ise fazilet ve şeref
olarak da bu, yeter.
“Olur ki sakınırsınız/takaya erersiniz.” Çünkü Rabbini gereği gibi
tanıyan, din ve şeriatındaki büyük sırları, harîkulade hikmetleri, yüce belgeleri bilen bir
kimsenin bu bilgisi, onun Allah’ın emrine uymasını, O’na isyanı da büyük bir suç görerek terk
etmesini gerektirir. Ve böylelikle o, takva sahiplerinden olmayı hak eder.
The Command and the Wisdom behind the Law of Equality
Allah states: O believers! The Law of equality has been ordained on you (for cases of murder), the free for the free, the slave for the slave and the female for the female. Therefore, do not transgress the set limits, as others before you transgressed them, and thus changed what Allah has ordained for them. The reason behind this statement is that (the Jewish tribe of) Banu An-Nadir invaded Qurayzah (another Jewish tribe) during the time of Jahiliyyah (before Islam) and defeated them. Hence, (they made it a law that) when a person from Nadir kills a person from Quraizah, he is not killed in retaliation, but only pays a hundred Wasq of dates. However, when a person from Quraizah kills a Nadir man, he would be killed for him. If Nadir wanted (to forfeit the execution of the murderer and instead require him) to pay a ransom, the Quraizah man pays two hundred Wasq of dates double the amount Nadir pays in Diyah (blood money). So Allah commanded that justice be observed regarding the penal code, and that the path of the misguided and mischievous persons be avoided, who in disbelief and transgression, defy and alter what Allah has commanded them. Allah said:
كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى ۖ الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ وَالْأُنثَىٰ بِالْأُنثَىٰ ۚ
(Al-Qisas (the Law of equality in punishment) is prescribed for you in case of murder: the free for the free, the slave for the slave, and the female for the female.)
Allah's statement:
الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ وَالْأُنثَىٰ بِالْأُنثَىٰ ۚ
(the free for the free, the slave for the slave, and the female for the female.) was abrogated by the statement life for life (5:45). However, the majority of scholars agree that the Muslim is not killed for a disbeliever whom he kills. Al- Bukhari reported that `Ali narrated that Allah's Messenger ﷺ said:
«وَلَا يُقْتَلُ مُسْلِمٌ بِكَافِر»
(The Muslim is not killed for the disbeliever (whom he kills).)
No opinion that opposes this ruling could stand correct, nor is there an authentic Hadith to contradict it. However, Abu Hanifah thought that the Muslim could be killed for a disbeliever, following the general meaning of the Ayah (5:45) in Surat Al-Ma'idah (chapter 5 in the Qur'an).
The Four Imams (Abu Hanifah, Malik, Shafi`i and Ahmad) and the majority of scholars stated that the group is killed for one person whom they murder. `Umar said, about a boy who was killed by seven men, "If all the residents of San`a' (capital of Yemen today) collaborated on killing him, I would kill them all." No opposing opinion was known by the Companions during that time which constitutes a near Ijma` (consensus). There is an opinion attributed to Imam Ahmad that a group of people is not killed for one person whom they kill, and that only one person is killed for one person. Ibn Al-Mundhir also attributed this opinion to Mu`adh, Ibn Az-Zubayr, `Abdul-Malik bin Marwan, Az-Zuhri, Ibn Sirin and Habib bin Abu Thabit. Allah's statement:
فَمَنْ عُفِىَ لَهُ مِنْ أَخِيهِ شَىْءٌ فَاتِّبَاعٌ بِالْمَعْرُوفِ وَأَدَآءٌ إِلَيْهِ بِإِحْسَـنٍ
(But if the killer is forgiven by the brother (or the relatives) of the killed (against blood money), then it should be sought in a good manner, and paid to him respectfully.) refers to accepting blood money (by the relatives of the victim in return for pardoning the killer) in cases of intentional murder. This opinion is attributed to Abu Al-`Aliyah, Abu Sha`tha', Mujahid, Sa`id bin Jubayr, `Ata' Al-Hasan, Qatadah and Muqatil bin Hayyan. Ad-Dahhak said that Ibn `Abbas said:
فَمَنْ عُفِىَ لَهُ مِنْ أَخِيهِ شَىْءٌ
(But if the killer is forgiven by the brother (or the relatives) of the killed (against blood money)) means the killer is pardoned by his brother (i.e., the relative of the victim) and accepting the Diyah after capital punishment becomes due (against the killer), this is the `Afw (pardon mentioned in the Ayah)." Allah's statement:
فَاتِّبَاعٌ بِالْمَعْرُوفِ
(...then it should be sought in a good manner,) means, when the relative agrees to take the blood money, he should collect his rightful dues with kindness:
وَأَدَآءٌ إِلَيْهِ بِإِحْسَـنٍ
( and paid to him respectfully.) means, the killer should accept the terms of settlement without causing further harm or resisting the payment.
Allah's statement:
ذَلِكَ تَخْفِيفٌ مِّن رَّبِّكُمْ وَرَحْمَةٌ
(This is an alleviation and a mercy from your Lord.) means the legislation that allows you to accept the blood money for intentional murder is an alleviation and a mercy from your Lord. It lightens what was required from those who were before you, either applying capital punishment or forgiving.
Sa`id bin Mansur reported that Ibn `Abbas said, "The Children of Israel were required to apply the Law of equality in murder cases and were not allowed to offer pardons (in return for blood money). Allah said to this Ummah (the Muslim nation):
كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى ۖ الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ وَالْأُنثَىٰ بِالْأُنثَىٰ ۚ فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ
(The Law of equality in punishment is prescribed for you in case of murder: the free for the free, the servant for the servant, and the female for the female. But if the killer is forgiven by the brother (or the relatives) of the killed (against blood money),)
Hence, `pardoning' or `forgiving' means accepting blood money in intentional murder cases." Ibn Hibban also recorded this in his Sahih. Qatadah said:
ذَلِكَ تَخْفِيفٌ مِّن رَّبِّكُمْ
(This is an alleviation from your Lord)
Allah had mercy on this Ummah by giving them the Diyah which was not allowed for any nation before it. The People of the Torah (Jews) were allowed to either apply the penal code (for murder, i.e., execution) or to pardon the killer, but they were not allowed to take blood money. The People of the Injil (the Gospel - the Christians) were required to pardon (the killer, but no Diyah was legislated). This Ummah (Muslims) is allowed to apply the penal code (execution) or to pardon and accept the blood money." Similar was reported from Sa`id bin Jubayr, Muqatil bin Hayyan and Ar-Rabi` bin Anas.
Allah's statement:
فَمَنِ اعْتَدَى بَعْدَ ذَلِكَ فَلَهُ عَذَابٌ أَلِيمٌ
(So after this whoever transgresses the limits, he shall have a painful torment.) means, those who kill in retaliation after taking the Diyah or accepting it, they will suffer a painful and severe torment from Allah. The same was reported from Ibn `Abbas, Mujahid, `Ata' `Ikrimah, Al-Hasan, Qatadah, Ar-Rabi` bin Anas, As-Suddi and Muqatil bin Hayyan.
The Benefits and Wisdom of the Law of Equality
Allah's statement:
وَلَكُمْ فِي الْقِصَاصِ حَيَوةٌ
(And there is life for you in Al-Qisas) legislating the Law of equality, i.e., killing the murderer, carries great benefits for you. This way, the sanctity of life will be preserved because the killer will refrain from killing, as he will be certain that if he kills, he would be killed. Hence life will be preserved. In previous Books, there is a statement that killing stops further killing! This meaning came in much clearer and eloquent terms in the Qur'an:
وَلَكُمْ فِي الْقِصَاصِ حَيَوةٌ
(And there is (a saving of) life for you in Al-Qisas (the Law of equality in punishment).)
Abu Al-`Aliyah said, "Allah made the Law of equality a `life'. Hence, how many a man who thought about killing, but this Law prevented him from killing for fear that he will be killed in turn." Similar statements were reported from Mujahid, Sa`id bin Jubayr, Abu Malik, Al-Hasan, Qatadah, Ar-Rabi` bin Anas and Muqatil bin Hayyan. Allah's statement:
يأُولِي الأَلْبَـبِ لَعَلَّكُمْ تَتَّقُونَ
(O men of understanding, that you may acquire Taqwa.) means, `O you who have sound minds, comprehension and understanding! Perhaps by this you will be compelled to refrain from transgressing the prohibitions of Allah and what He considers sinful. ' Taqwa (mentioned in the Ayah) is a word that means doing all acts of obedience and refraining from all prohibitions.
كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ إِن تَرَكَ خَيْرًا الْوَصِيَّةُ لِلْوَلِدَيْنِ وَالاٌّقْرَبِينَ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ
In the law of equivalent punishment decreed by Allah there is life for you, because it spares your blood, stopping further attacks between you. Those with sense understand this: who are mindful of Allah, keeping to His sacred law and doing as He instructs.
U odmazdi koju vam je Allah propisao život vam je, jer se njome sprečava bespravno prolijevanje krvi i međusobno nasilje. To razumiju ljudi koji razuma imaju i koji se Allaha boje pokoravajući se Njegovim zakonima.
E avete, nella legge di Allāh, i decreti di giustizia vitali per voi, i quali evitano lo spargimento del vostro sangue ed eliminano l'aggressività tra di voi. Chi comprende ciò sono coloro che ragionano, coloro che temono Allāh l'Altissimo sottomettendosi alla Sua dottrina e che agiscono sotto il Suo comando.
Islam has laid down the principle of retaliation in like measure (qisas). For example, ‘an eye for an eye and a tooth for a tooth’. Retribution for a killer means the forfeiture of his own life. In this way, on the one hand, a capital crime like the taking of life is effectively discouraged, for the fear of losing one’s own life deters one from taking another’s life and, as a result, the life of all the members of a society become protected. The killing of the killer guarantees the saving of lives in a society. Thus the objective of qisas is the protection of the members of society, and not revenge. Moreover, the vengeful feelings of the family of the murdered person are cooled, thus obviating the possibility of any further injurious activity. However, qisas in Islam permits a settlement to be arrived at between the killer and the killed. The heirs of the deceased person may, of course, opt for the execution of the killer, but they may also, if they so wish, accept blood-money instead, or even forgive him. The main aim of these alternatives is to guarantee the prevalence of brotherly feeling in Islamic society, and to prevent an atmosphere of rivalry taking root. Then the principle of blood-money has the special advantage of giving the bereaved family monetary compensation for the death of one of its members.
Kanlarınızın dökülmesine ve birbirinize saldırmanıza engel olmasıyla Allah'ın sizin için koyduğu kısas hükmünde hayat vardır. Bunu, O'nun dinini yaşayarak ve emirlerini yerine getirerek Allah Teâlâ’dan korkan akıl sahipleri idrak eder.
Và luật Qisas mà Allah đã qui định cho các ngươi mang lại cho các ngươi một lối sống giúp bảo vệ sinh mạng và xóa đi thù hằn giữa các ngươi, ý nghĩa cao quí này chỉ có nhóm người biết suy nghĩ và kính sợ Allah mới nhận thức và tuân thủ theo.
Encontrarán en la ley de la retribución legal que Al‑lah les ha prescrito, la preservación y protección de la vida, ya que esta pena evita que se tomen represalias y protege de las agresiones. Las personas dotadas de razón que temen a Al‑lah, obedecen Sus leyes y las ponen en práctica, son conscientes de ello.
Vous trouverez dans le talion qu’Allah vous a prescrit la préservation de la vie, car cette peine évite qu’il y ait des représailles et préserve des agressions. Les gens doués de raison qui craignent Allah, obéissent à Ses lois et les mettent en pratique, sont conscients de cela.
Di dalam ketentuan Allah tentang kisas itu terkandung kehidupan bagi kalian, karena ketentuan hukum itu dapat mencegah pertumpahan darah dan menghindarkan kalian dari tindak kekerasan di antara kalian. Hikmah itu dapat ditangkap oleh orang-orang berakal sehat yang bertakwa kepada Allah -Ta'ālā- dengan cara tunduk kepada hukum-Nya dan menjalankan perintah-Nya.
Ukol sa inyo sa anumang isinabatas ni Allāh na ganting-pinsala ay buhay para sa inyo dahil sa pangangalaga sa mga buhay ninyo at pagpigil ng pangangaway sa gitna ninyo. Natatalos iyon ng mga may isip na nangingilag magkasala kay Allāh – pagkataas-taas Siya – sa pamamagitan ng pagpapaakay sa batas Niya at paggawa sa utos Niya.
Cuando perciban la proximidad de la muerte, se les ordena que, si poseen un cierto patrimonio, redacten un testamento a favor de sus padres y parientes, conforme al límite decretado por la religión que es de un tercio del patrimonio. Este es un deber que deben cumplir aquellos que temen a Al‑lah. Este precepto estaba en vigor antes de la revelación de las aleyas que detallan cómo debe repartirse la herencia y quiénes son los beneficiarios.
"Diwajibkan atas kamu, apabila seorang di antara kamu kedatangan (tanda-tanda) maut, jika ia meninggalkan harta yang banyak, berwasiat
untuk ibu-bapak dan karib kerabatnya secara ma'ruf, (ini adalah)
kewajiban atas orang-orang yang bertakwa. Maka barangsiapa yang mengubah wasiat itu, setelah ia
mende-ngarnya, maka sesungguhnya dosanya adalah bagi orang-orang yang mengubahnya. Sesungguhnya
Allah Maha Mendengar lagi Maha Mengetahui. (Akan tetapi) barangsiapa
khawatir terhadap orang yang berwasiat itu, berlaku berat sebelah atau berbuat dosa, lalu ia
mendamaikan antara mereka, maka tidaklah ada dosa baginya. Sesungguhnya Allah Maha Pengampun
lagi Maha Penya-yang." (Al-Baqarah: 180-182).
(180) Maksudnya, Allah telah mewajibkan kepada kalian wahai orang-orang
yang beriman, ﴾ إِذَا حَضَرَ أَحَدَكُمُ ٱلۡمَوۡتُ ﴿ "apabila se-orang di antara kamu kedatangan (tanda-tanda) maut," yaitu sebab-sebabnya, seperti sakit yang membawa kepada kematian, adanya sebab-sebab kematian, di mana orang bersangkutan ﴾
تَرَكَ خَيۡرًا ﴿ "me-ninggalkan harta," yakni harta yang banyak menurut adat, maka wajiblah atasnya berwasiat untuk kedua orang tuanya dan orang yang paling dekat kepadanya dengan baik sesuai dengan kondisi-nya, tanpa melampaui batas dan tidak pula hanya memberikan yang terjauh dari keluarga tanpa yang dekat, namun ia harus me-ngatur sesuai dengan kedekatan dan kebutuhan. Oleh karena itu, ayat ini hadir dengan kata komparatif (perbandingan yang mana lebih utama). Dan FirmanNya, ﴾ حَقًّا عَلَى
ٱلۡمُتَّقِينَ ﴿ "Kewajiban atas orang-orang yang bertakwa," ini menunjukkan bahwa berwasiat itu
wajib hukumnya, karena "haq" itu artinya adalah yang tetap (tsabit), dan
Allah telah menjadikannya sebagai konsekuensi dari ketakwaan.
Ketahuilah, bahwasanya mayoritas ulama tafsir berpendapat bahwa ayat ini telah dinasakh oleh
ayat-ayat tentang warisan, dan sebagian lagi berpendapat bahwa ayat ini tentang kedua orang tua
dan kerabat yang bukan ahli waris, padahal tidak ada dalil sama sekali yang mengkhususkan
seperti itu. Yang paling terbaik dalam hal ini, dikatakan bahwa wasiat untuk orang tua dan
kerabat secara umum, Allah kembalikan kepada kebiasaan yang berlaku, lalu Allah تعالى menentukan
bagi kedua orang tua yang ikut mewarisi dan selain keduanya dari para kerabat yang mewarisi,
dari kebaikan (harta tersebut), dalam ayat-ayat warisan yang sebelumnya
masih umum. Kemudian masih tersisa ketetapan bagi orang-orang yang tidak mewarisi dari kedua
orang tua yang terhalang (mahjub) men-dapatkan warisan dan selain mereka
berdua di antara orang-orang yang terhalangi oleh seseorang atau oleh suatu hal, maka di sini
seseorang diperintahkan untuk berwasiat untuk mereka dan me-reka adalah orang yang paling berhak
untuk diperlakukan dengan baik. Pernyataan ini telah disepakati oleh seluruh umat, dan inilah
yang menyatukan antara kedua pendapat terdahulu, karena setiap dari kedua kelompok itu memandang
suatu sisi tertentu dan dengan sumber yang berbeda, maka dengan penyatuan ini terwujudlah
kesepakatan dan penyatuan antara beberapa ayat, karena bagai-manapun penyatuan itu mampu
dilakukan, maka hal itu lebih baik daripada hanya menduga adanya nasakh namun tidak ada dalil
shahih yang mendasarinya.
Dan ketika ada kemungkinan seseorang tidak mau berwasiat karena ada dugaan, bahwa setelah
kematiannya wasiatnya itu akan dirubah, maka Allah berfirman,
(181-182) ﴾ فَمَنۢ بَدَّلَهُۥ ﴿ "Maka barangsiapa yang merubah wasiat itu," yakni wasiat bagi orang-orang yang disebutkan atau selain mereka, ﴾
بَعۡدَ مَا سَمِعَهُۥ ﴿ "setelah ia mendengarnya," maksudnya setelah dia memahaminya, mengetahui jalannya, dan pelaksanaannya, ﴾
فَإِنَّمَآ إِثۡمُهُۥ عَلَى ٱلَّذِينَ يُبَدِّلُونَهُۥٓۚ ﴿ "maka dosanya adalah bagi orang-orang yang me-ngubahnya." Kalau tidak demikian, maka sesungguhnya orang yang berwasiat itu telah tetap pahalanya di sisi Allah, sedangkan dosanya adalah atas orang yang merubah wasiat tersebut, k a r e n a ﴾
إِنَّ ٱللَّهَ سَمِيعٌ ﴿ "sesungguhnya Allah Maha Mendengar." Dia mendengar seluruh suara dan di antaranya adalah bahwa Dia mendengar tentang isi wasiat dari seorang yang berwasiat, maka sepatutnya ia menyadari bahwa Dzat Yang Maha Mendengar lagi Maha Melihat selalu mengawasinya, dan ia tidak boleh berlaku zhalim dalam wasiatnya itu, ﴾
عَلِيمٞ ﴿ "lagi Maha Mengetahui" tentang niatnya dan mengetahui tentang perbuatan orang yang diberikan wasiat ter-sebut. Apabila seorang yang berwasiat telah berusaha dan Allah mengetahui niatnya, maka Allah تعالى akan membalasnya (dengan pahala) walaupun ia salah.
Dalam ayat ini terkandung peringatan bagi orang yang di-berikan (dititipkan) wasiat untuk tidak merubahnya, karena Allah Maha Mengetahui hal itu dan mengawasi segala apa yang ia kerja-kan, maka waspadalah dari pengawasan Allah. Ini adalah hukum wasiat yang adil. Sedangkan wasiat yang mengandung kesewe-nang-wenangan, ketidakadilan, dan dosa, maka seyogyanya orang yang menyaksikan orang yang berwasiat saat melakukan wasiat untuk memberikan nasihat kepadanya dengan apa yang terbaik dan paling adil, dan agar ia mencegahnya dari kelaliman dan ketidak-adilan tersebut yaitu condong karena suatu kesalahan yang tidak disengaja, sedangkan dosa itu adalah bila disengaja dalam melaku-kannya. Namun bila orang yang menyaksikan itu tidak melakukan hal di atas, maka sebaiknya ia mendamaikan antara orang-orang yang diwasiatkan kepada mereka dan berusaha menciptakan ke-adilan di antara mereka dalam bentuk kesepakatan bersama dan perdamaian, dan menasihati mereka agar menunaikan segala kewajiban-kewajiban yang ditanggung orang yang meninggal dari mereka tersebut, maka orang ini telah melakukan kebaikan yang agung dan tidak ada dosa baginya sebagaimana yang harus ditang-gung oleh orang yang merubah wasiat yang lalim tersebut.
Oleh karena itu Allah berfirman, ﴾ إِنَّ ٱللَّهَ غَفُورٞ ﴿ "Sesungguhnya Allah Maha Pengampun," maksudnya, Dia mengampuni seluruh ketergelinciran, memaafkan kesalahan bagi orang yang bertaubat kepadaNya, dan di antaranya adalah ampunanNya terhadap orang yang menahan nafsunya lalu menggugurkan sebagian hak-haknya demi saudaranya, karena barangsiapa yang memaafkan, niscaya Allah akan memaafkannya. Dan Allah akan mengampuni dosa mayit yang berbuat lalim pada wasiatnya tersebut jika keluarga mayit mau saling memaafkan, demi menggugurkan kewajiban si mayit, ﴾
رَّحِيمٞ ﴿ "lagi Maha Penyayang" kepada hamba-hambaNya yaitu dengan mensyariatkan kepada mereka
segala perkara yang dengannya mereka saling berkasih sayang dan berkasih mesra.
Ayat-ayat ini menunjukkan tentang anjuran untuk berwasiat, dan menjelaskan untuk siapa wasiat
itu diperuntukkan, dan juga tentang ancaman terhadap orang yang merubah wasiat yang adil, serta
anjuran untuk mendamaikan pada wasiat yang lalim.
Inobliga sa inyo, kapag darating sa isa sa inyo ang mga palatandaan ng kamatayan at ang mga dahilan nito kung mag-iiwan siya ng maraming yaman, na magsatagubilin para sa mga magulang at mga may pagkakamag-anak ng ayon sa nilimitahan sa kanya ng Batas ng Islām, na hindi lalampas sa isang katlo ng yaman. Ang paggawa nito ay isang tungkuling binigyang-diin sa mga tagapangilag magkasala kay Allāh – pagkataas-taas Siya. Nangyari nga ang patakarang ito bago ng pagbaba ng mga talata ng mga pagmamana; ngunit noong bumaba na ang mga talata ng pagmamana, nilinaw ng mga ito kung sino ang magmamana sa patay at ang kantidad ng mamanahin.
It has been decreed for you that if one of you is about to die, and they are leaving a large amount of wealth behind, then they should make a will for their parents and close relatives, according to the sacred laws, not exceeding one third of the wealth (the rest of the wealth being distributed according to the laws of inheritance). Making this will is a firm duty on those who are mindful of Allah. This ruling was revealed before the verses about inheritance. When the verses about inheritance were revealed it was made clear who should inherit from the person who has died and how much they should inherit.
Apabila tanda-tanda dan sebab-sebab kematian datang kepada salah seorang di antara kalian, manakala ia mempunyai banyak harta, ia harus membuat wasiat untuk kedua orang tuanya dan karib kerabatnya menurut batasan yang telah ditetapkan oleh Allah, yaitu tidak lebih dari sepertiga harta. Hal itu merupakan kewajiban yang ditekankan bagi orang-orang yang bertakwa kepada Allah. Hukum ini berlaku sebelum ayat-ayat tentang pembagian harta warisan diturunkan. Setelah ayat-ayat tentang pembagian harta warisan turun, ada penjelasan lengkap tentang siapa yang berhak mendapatkan hak waris dari orang yang wafat dan berapa kadarnya.
180- Sizden birine ölüm gelip çattığı zaman eğer bir hayır (mal)
bırakacaksa anneye, babaya ve yakın akrabaya maruf bir şekilde vasiyette bulunmak, takvâ
sahipleri üzerine bir hak olarak farz kılındı.
181- Artık kim onu işittikten sonra değiştirirse, günah ancak onu değiştirenlerin boynunadır.
Şüphesiz ki Allah her şeyi işitendir, bilendir.
182- Kim vasiyet edenin (hataen haktan) sapmasından yahut (bile bile) günaha düşmesinden korkar da aralarını bulursa, ona hiçbir
günah yoktur. Şüphesiz ki Allah çok bağışlayıcıdır, pek merhametlidir.
180. Ey mü’minler topluluğu “sizden birine ölüm gelip çattığı zaman”
yani ölümün kertesine getiren hastalık vb. gibi ölümün belirtileri görülecek olursa ve “eğer hayır (mal) bırakacaksa” vasiyette bulunmayı
Allah size farz kılmıştır. Bu buyrukta ve bundan başka birçok buyrukta geçen “hayır” örfen çok mal anlamındadır. Bu durumda olan bir kimsenin annesine, babasına ve insanlar arasında kendisine en yakın olanlara örfe göre vasiyette bulunmakla görevlidir. Bu da durumuna göre israfa sapmadan, yakın olanları bırakıp sadece uzak akrabaya vasiyete kalkışmadan, aksine onları yakınlık derecelerine ve ihtiyaçlarına göre sıraya koyarak yapmalıdır. Nitekim ayette akrabanın “daha yakın olanlar”
anlamına gelen “والأقربين” ismi tafdil sîgası ile ifade edilmesi de bundan dolayıdır.
“Takvâ sahipleri üzerine bir hak olarak” buyruğu, bunun farz olduğuna delil teşkil etmektedir. Çünkü “hak” sabit olan demektir. Ayrıca Allah bunu takvânın gerekleri arasında saymıştır.
Şunu bilmek gerekir ki müfessirlerin çoğunluğu (cumhuru) bu âyet-i kerimenin miras âyetleri ile nesh edildiği görüşündedirler. Bazılarının görüşüne göre ise bu ayet, mirasçılar hakkında değil sadece anne baba ve yakın akrabalar hakkındadır. Ancak böyle bir tahsise dair herhangi bir delil bulunmamaktadır. Bu hususta en uygun olanı şöyle söylemektir: Anne babaya ve akrabalara dair bu vasiyet ile ilgili buyruk mücmeldir. Yüce Allah bunu (o dönemlerde) cari bir örfe (maruf) göre indirmiştir. Daha sonra Yüce Allah mirasçı olan anne baba ile onların dışında kalan diğer mirasçı akrabaları ve onların haklarını miras âyetleri ile genişçe açıklamış ve böylece daha önce mücmel olan “marûf/örfe göre”
tabiri de açıklık kazanmıştır. Böylelikle de anne baba ile onların dışında olup herhangi bir
kişi ya da bir nitelik dolayısıyla hacbedilerek miras alamayan kimseler hakkında bu vasiyet
hükmü baki kalmıştır. O nedenle kişi, insanlar arasında iyiliğine en layık olan bu kimselere
vasiyette bulunmak ile emrolunmuştur. Böyle bir açıklamayı ümmet ittifakla kabul eder.
Böylelikle de az önce geçen iki görüşün arası bulunmuş olur. Çünkü her bir görüş sahibi bir
hususu göz önünde bulundurmuş ve böylelikle farklı noktalardan hareket etmiştir. Böyle bir
açıklama ile de ittifak ve uyum gerçekleşmekte, âyetler bir arada anlaşılabilmektedir. Gerçek şu
ki eğer buyrukların bir arada mütalaası mümkün ise bu, sahih delil ile tespit edilemeyen nesh
iddiasından daha güzeldir.
Vasiyette bulunan kişi bazen kendisinden sonra kalacak olanların yapacağı vasiyeti
değiştirebileceği vehmine kapılarak vasiyette bulunmaktan imtina edebileceğinden dolayı Yüce
Allah, şöyle buyurmaktadır:
181-182. “Artık kim onu” yani sözü geçenlere veya başkalarına yapılan
vasiyeti “işittikten” onu anlayıp kavradıktan, yollarını ve uygulama
şeklini öğrendikten sonra “değiştirirse günah ancak onu değiştirenlerin boynunadır.”
Vasiyet edenin ise ecrini vermek Allah’a aittir, günah ancak vasiyeti değişikliğe uğratanadır.
“Şüphesiz ki Allah her şeyi işitendir,” Bütün sesleri işitir. Vasiyette
bulunanın sözleri ile onun vasiyeti de bunlar arasındadır. O bakımdan vasiyette bulunan kimsenin
kendisini işitip görenin gözetimi altında bulunduğunu bilmesi, vasiyetinde zulme sapmaması
gerekir.
“…bilendir” vasiyette bulunanın niyetini ve kendisine vasiyette bulunulan kişinin de amelini bilir. Vasiyette bulunacak kişi bütün gayretini ortaya koyarsa -hata edecek olsa dahi- Allah onun bu niyetini bildiği için onu mükâfatlandırır. Bu buyruk ile kendisine vasiyette bulunulan (vasiyeti gerçekleştirmekle görevli kişi) değişiklikten sakındırılmaktadır. Çünkü Allah onun halini çok iyi bilir. Onun yapacağına muttalidir. O bakımdan o, Allah’tan korkmalıdır.
Adil vasiyetin hükmü budur. Herhangi bir haksızlık ve günah bulunan vasiyete gelince; vasiyette bulunana vasiyeti esnasında yanında hazır bulunan kimselerin en güzel ve en adil olanı öğütlemeleri, haksızlık yapmaktan, hataya meyletmekten onu alıkoymaları ve sakındırmaları gerekir. Vasiyette bulunanı hem hata ederek (kasıtsız) yapılan yanlış eğilimlerden hem de kasti olarak günah eğiliminden uzak tutmaya çalışmalıdırlar. Şâyet vasiyette bulunan kişi bunu dinlemeyecek olursa o takdirde kendilerine vasiyette bulunulan kimseler arasında sulh yapmaya ve karşılıklı rıza ve barışma yolu ile aralarında adaleti gerçekleştirmeye çalışmalı, yakınlarına vefat edeni haktan kurtarmaları için öğüt vermelidirler. Bunu yapan bir kimse büyük bir iyilik yapmış olur ve caiz olan vasiyeti değiştiren hakkında söz konusu olan vebal onun için vebal söz konusu olmaz.
Bundan dolayı Yüce Allah: “Şüphesiz ki Allah çok bağışlayıcıdır,” Yani tevbe edenlerin bütün yanılmalarını
bağışlar ve günahlarını affeder. Hakkından ferâgat edip bir bölümünü kardeşi lehine terk
edenlere mağfiret etmesi de buna dâhildir. Çünkü başkasına müsamaha gösterene Allah da müsamaha
gösterir. Birbirlerine müsamaha gösterdikleri vakit bunu ölen yakınlarının günahtan kurtulması
için gösterecek olurlarsa, vasiyetinde haksızlık yapan ölülerine de mağfiret eder. Kullarına da
“pek merhametlidir”. Çünkü O, onlara birbirlerine merhamet edecekleri ve
kendi aralarında şefkat gösterecekleri her bir emri meşru kılmıştır.
Bu âyet-i kerimede vasiyetin teşvik edildiğine, vasiyetin kimin için olacağına, adil vasiyeti
değiştirenin tehdide muhatap olduğuna, haksızlık ihtiva eden vasiyette de arayı düzeltmenin
teşvik edildiğine delil bulunmaktadır.
Including Parents and Relatives in the Will was later abrogated
This Ayah contains the command to include parents and relatives in the will, which was obligatory, according to the most correct view, before the Ayah about inheritance was revealed. When the Ayah of inheritance was revealed, this Ayah was abrogated, so fixed shares of the inheritance for deserving recipients were legislated by Allah. Therefore, deserving inheritors take their fixed inheritance without the need to be included in the will or to be reminded of the favor of the inherited person. For this reason we see the Hadith narrated in the Sunan and other books that `Amr bin Kharijah said: I heard Allah's Messenger ﷺ saying in a speech:
«إِنَّ اللهَ قَدْ أَعْطَى كُلَّ ذِي حَقَ حَقَّهُ، فَلَا وَصِيَّــةَ لِوَارِث»
(Allah has given each heir his fixed share. So there is no will for a deserving heir.)
Imam Ahmad recorded that Muhammad bin Sirin said: Ibn `Abbas recited Surat Al-Baqarah (chapter 2 in the Qur'an) until he reached the Ayah:
إِن تَرَكَ خَيْرًا الْوَصِيَّةُ لِلْوَلِدَيْنِ وَالاٌّقْرَبِينَ
(...if he leaves wealth, that he makes a bequest to parents and next of kin.)
He then said, "This Ayah was abrogated." This was recorded by Sa`id bin Mansur and Al-Hakim in his Mustadrak Al-Hakim Said, "It is Sahih according to their criteria (Al-Bukhari and Muslim)". Ibn Abu Hatim reported that Ibn `Abbas said that Allah's statement:
الْوَصِيَّةُ لِلْوَلِدَيْنِ وَالاٌّقْرَبِينَ
(a bequest to parents and next of kin)
was abrogated by the Ayah:
لِّلرِّجَالِ نَصيِبٌ مِّمَّا تَرَكَ الْوَلِدَنِ وَالاٌّقْرَبُونَ وَلِلنِّسَآءِ نَصِيبٌ مِّمَّا تَرَكَ الْوَلِدَنِ وَالاٌّقْرَبُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ نَصِيباً مَّفْرُوضاً
(There is a share for men and a share for women from what is left by parents and those nearest related, whether the property be small or large ـ a legal share.) (4:7)
Ibn Abu Hatim then said, "It was reported from Ibn `Umar, Abu Musa, Sa`id bin Musayyib, Al-Hasan, Mujahid, `Ata' Sa`id bin Jubayr, Muhammad bin Sirin, `Ikrimah, Zayd bin Aslam and Ar-Rabi` bin Anas. Qatadah, As-Suddi, Muqatil bin Hayyan, Tawus, Ibrahim An-Nakha`i, Shurayh, Ad-Dahhak and Az-Zuhri said that this Ayah (2:180 above) was abrogated by the Ayah about the inheritors (4:7)."
The Will for the Relatives that do not qualify as Inheritors
It is recommended that the remaining relatives who do not have a designated fixed share of the inheritance, be willed up to a third, due to the general meaning of the Ayah about the will. It is recorded in the Sahihayn that Ibn `Umar said that Allah's Messenger ﷺ said:
«مَا حَقُّ امْرِىءٍ مُسْلِمٍ لَهُ شَيْءٌ يُوصِي فِيه يَبِيتُ لَيْلَتَيْنِ إلَّا وَوَصِيَّتُهُ مَكْتُوبَةٌ عِنْدَه»
(It is not permissible for any Muslim who has something to will to stay for two nights without having his last will and testament written and kept ready with him.)
Ibn `Umar commented, "Ever since I heard this statement from Allah's Messenger ﷺ , no night has passed, but my will is kept ready with me." There are many other Ayat and Ahadith ordering kindness and generosity to one's relatives.
The Will should observe Justice
The will should be fair, in that one designates a part of the inheritance to his relatives without committing injustice against his qualified inheritors and without extravagance or stinginess. It is recorded in the Sahihayn that Sa`d bin Abu Waqqas said, "O Allah's Messenger ﷺ! I have some money and only a daughter inherits from me, should I will all my remaining property (to others)" He said, "No." Sa`d said, "Then may I will half of it" He said, "No." Sa`d said, "One-third" He said, "Yes, one-third, yet even one-third is too much. It is better for you to leave your inheritors wealthy than to leave them poor, begging from others." Al-Bukhari mentioned in his Sahih that Ibn `Abbas said, "I recommend that people reduce the proportion of what they bequeath by will to a fourth (of the whole legacy) rather than a third, for Allah's Messenger ﷺ said:
«الثُّلُثُ وَالثُّلُثُ كَثِير»
(One-third, yet even one-third is too much.)"
Allah's statement:
فَمَن بَدَّلَهُ بَعْدَمَا سَمِعَهُ فَإِنَّمَآ إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ
(Then whoever changes it after hearing it, the sin shall be on those who make the change. Truly, Allah is All-Hearer, All-Knower.) means, whoever changed the will and testament or altered it by addition or deletion, including hiding the will as is obvious, then
فَإِنَّمَآ إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ
(the sin shall be on those who make the change. )
Ibn `Abbas and others said, "The dead person's reward will be preserved for him by Allah, while the sin is acquired by those who change the will."
إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ
(Truly, Allah is All-Hearer, All-Knower.) means, Allah knows what the dead person has bequeathed and what the beneficiaries (or others) have changed in the will.
Allah's statement:
فَمَنْ خَافَ مِن مُّوصٍ جَنَفًا أَوْ إِثْمًا
(But he who fears from a testator some unjust act or wrongdoing,)
Ibn `Abbas, Abu Al-`Aliyah, Mujahid, Ad-Dahhak, Ar-Rabi` bin Anas and As-Suddi said, "Error." These errors include such cases as when the inheritor indirectly acquires more than his fair share, such as by being allocated that a certain item mentioned in the legacy be sold to him. Or, the testator might include his daughter's son in the legacy to increase his daughter's share in the inheritance, and so forth. Such errors might occur out of the kindness of the heart without thinking about the consequences of these actions, or by sinful intention. In such cases, the executive of the will and testament is allowed to correct the errors and to replace the unjust items in the will with a better solution, so that both the Islamic law and what the dead person had wished for are respected and observed. This act would not constitute an alteration in the will and this is why Allah mentioned it specifically, so that it is excluded from the prohibition (that prohibits altering the will and testament) mentioned in the previous Ayah. And Allah knows best.
`Abdur-Razzaq reported that Abu Hurayrah said that Allah's Messenger ﷺ said:
«إِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْخَيْرِ سَبْعِينَ سَنَةً، فَإِذَا أَوْصَى حَافَ فِي وَصِيَّتِهِ، فَيُخْتَمُ لَه بِشَرِّ عَمَلِهِ، فَيَدْخُلُ النَّارَ. وَإِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ الشَّرِّ سَبْعِينَ سَنَةً، فَيَعْدِلُ فِي وَصِيَّتِهِ، فَيُخْتَمُ لَهُ بِخَيْرِ عَمَلِهِ، فَيَدْخُلُ الْجَنَّــة»
(A man might perform the works of righteous people for seventy years, but when he dictates his will, he commits injustice and thus his works end with the worst of his deeds and he enters the Fire. A man might perform the works of evil people for seventy years, but then dictates a just will and thus ends with the best of his deeds and then enters Paradise.)
Abu Hurayrah then said, "Read if you wish:
تِلْكَ حُدُودُ اللَّهِ فَلاَ تَعْتَدُوهَا
(These are the limits ordained by Allah, so do not transgress them.)" (2:229)
The Qur'anic view of making will وصیّت
Literally, al-wasiyyah الوَصِیّہ means an order to do something, either in the lifetime of the maker of wasiyyah or after his death. But, in commonly accepted usage, it refers to what must be done after death. It can be translated as the will or bequest.
Out of the many meanings the word خیر khayr has in Arabic, 'wealth' happens to be one of them, for instance, in the verse وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ (Surely he is passionate in his love for good things) where, according to the unanimous agreement of commentators, خیر 'khayr' means 'wealth'.
In early Islam, when shares in inheritance: were not fixed by the Shari'ah, the rule was that a dying person could make a will within the one third of inheritance, leaving behind in the name of his parents and relatives in whatever proportion he chose. This much was their right; the rest went to children. This injunction appears here in this verse.
The making of a will made obligatory for one who is leaving behind some wealth has three aspects:
1. No shares except those of children are fixed for any other inheritors in what is being left by the dying person. These are to be determined through the will made by him.
2. Making a will for such relatives is obligatory on the dying person.
3. Making a will for more than one third of the inheritance is not permissible.
Out of these three injunctions, the first one was abrogated by the 'verse of inheritance' as determined by most of the Companions and their immediate successors. Ibn Kathir has reported from the blessed Companion, ` Abdullahibn ` Abbas that this injunction was abrogated by the 'verse of inheritance' which is as follows:
لِّلرِّجَالِ نَصِيبٌ مِّمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ وَلِلنِّسَاءِ نَصِيبٌ مِّمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ ۚ نَصِيبًا مَّفْرُوضًا ﴿7﴾
For men there is a share in what the parents and the nearest
of kin have left, and for women there is a share in what the parents and the nearest of kin have left, be it is small or large - a determined share. (4:7)
In another narration of the hadith from him it has been said that the 'verse of inheritance' has abrogated the making of will in the name of those who have a fixed share in the inheritance, while the injunction to make a will in favour of those relatives who do not have a share in the inheritance still holds good. (Jasss, Qurtubi)
It should, however, be borne in mind that according to the consensus of the Muslim Ummah it is not obligatory on the dying person to necessarily make a will in favour of relatives who have no fixed shares in the inheritance. Therefore, the obligatory character of a wasiyyah in their favour is also abrogated (Jassas, Qurtubi). Now, making a will in favour of such relatives is only a desired (mustahabb) مستحب act, and that, too, is subject to their need.
Now the second injunction regarding the obligation of making a will also stands abrogated in accordance with the consensus of the Muslim ummah. It was abrogated by that famous hadith (al-hadith al-mutawatir الحدیث المتواتر : the veracity of which stands ensured through an uninterrupted chain of transmitters from many sides who are unlikely to agree on a lie) which was part of the sermon delivered before some one hundred and fifty thousand Companions on the occasion of his last Hajj when he said:
ان اللہ اعطی کل ذی حق حقہ فلاوصیۃ لوارث (اخرجہ الترمذی وقال حدیث حسن صحیح)
Allah has Himself given everyone, who has a right, his right. So, there is no will for any inheritor. (Tirmidhi)
The same hadith, as narrated by Sayyidna ibn ` Abbas ؓ ، has the following additional words:
لا وصیۃ الوارث الا ان تجیزہ الوارثۃ
There is no will for any inheritor unless all inheritors permit.
The essence of the hadith is that Allah Almighty has Himself fixed the shares of the inheritors, therefore, the executor need not make a will anymore, in fact, he does not even have the permission to make a will in favour of an heir; however, should other inheritors allow the enforcement of such a will, it will then be permissible.
Imam Al-Jassas (رح) says that this hadith has been reported from a group of the blessed Companions and the jurists of the Muslim community have accepted it unanimously, therefore, this is an uninterruptedly ensured hadith which makes the abrogation of the verse of the Qur'an permissible.
Imam Al-Qurtubi (رح) has said that the scholars of the Muslim community unanimously agree that an injunction which comes to us through the Holy Prophet ﷺ and we know about it with full certitude, as is the case with mutawatir متواتر and mashhur مشھور reports, it will be at par with the injunction of the Holy Qur'an and will have to be taken as the command of Allah Almighty. Therefore, the abrogation of some verse of the Holy Qur'an from a hadith of this kind is no case for doubt. Although the hadith which invalidates a will in favour of an heir is a solitary report, (Al-Khabar al-Wahid), however, the fact that this hadith comes from the sermon of the last Hajj of the Holy Prophet g when he openly proclaimed this before the largest ever gathering of the blessed Companions, and then their consensus and the consensus of the Muslim community make it clear that this hadith is, according to them, absolutely proven, otherwise in the presence of the slightest doubt, they would have never abandoned the verse of the Qur'an and agreed to this abrogating command through the hadith.
The third injunction stills holds good with the unanimous approval of the Muslim ummah in which it is not permissible to bequeath more than one-third of what one leaves behind. However, should the inheritors allow the bequest of more than one third, even the whole of what one leaves behind, it shall be permissible.
Rulings
1. As stated earlier, now making a will is not necessary to cover relatives whose shares have been fixed by the Holy Qur'an. In fact, this is not permissible without the permission of other inheritors. However, relatives who do not hold a legal share in the inheritance can be bequeathed upto one third of the total.
2. In this verse a particular will was mentioned which was to be made by a dying person about what he left behind. This stands abrogated. But, making a will is still necessary, specially for a person who owes to others or holds something in trust. He should make sure that these are taken care of in his will. The Holy Prophet ﷺ has said in a hadith that a person who has some rights of other people due against him, then, he should not let three nights pass on him by which he does not have his written will with him.
3. As for the right to make a will covering the one-third of his property, one has the right to make some change in this will or cancel it totally during his life time.
Vi è stato imposto che, se uno di voi presenta segni di essere prossimo alla morte, se lascia molta ricchezza, deve fare un testamento a favore dei genitori e parenti, come indica la Shari'ah, e questo non deve superare un terzo della ricchezza. Tale decreto è rivolto a coloro che temono davvero Allāh l'Altissimo. Questa legge era presente prima della rivelazione dei versetti che riguardano l'eredità; quando furono rivelati i versetti sull'eredità, chiarirono in modo dettagliato le quote per gli eredi del morto
Obavezani ste da, kada se na vama pokažu znakovi da vam se smrt približila, a imate puno imetka, da oporučite roditeljima i rođacima onoliko koliko je to šerijat odredio – u granicama trećine, i ovo je pritvrđena obaveza bogobojaznima. Ovaj propis je važio prije objavljivanja ajeta o propisima nasljedstva, a kada su ajeti nasljedstva objavljeni, pojasnili su ko nasljeđuje i koliko nasljeđuje.
Các ngươi được qui định rằng khi ai đó trong các ngươi hấp hối và nguy kịch, nếu y bỏ lại tài sản nhiều thì y hãy di chúc cho cha mẹ, cho người thân tộc theo đúng mức lượng mà giáo lý qui định, đó là không vượt mức một phần ba tổng tài sản. Đây được xem là hành động đáng làm của những người biết kính sợ Allah Tối Cao. Tuy nhiên, câu Kinh này được mặc khải trước câu Kinh phân chia tài sản, kể từ khi câu Kinh qui định chia tài sản đã liệt kê cụ thể từng người, ai được hưởng và được hưởng bao nhiêu (thì giáo lý của câu Kinh này đã bị thay thế).
Sizlerden biriniz üzerinde ölüm alametleri veya sebepleri göründüğünde, eğer çok mal geride bırakacaksa, anasına, babasına ve şeriatın belirlediği akrabaya malın üçte birini aşmaması şartıyla vasiyet etmesi sizlere farz kılındı. Bunu yapmak, Allah Teâlâ'dan korkan kimseler üzerinde tekit edilmiş bir görevdir. Bu hüküm miras ayetlerinin indirilmesinden daha önceydi. Miras ayetleri indiğinde, ölüye kimlerin mirasçı olacağını ve ne kadar miras alacaklarını belirledi.
Lorsque vous ressentez les prémices de la mort, il vous est ordonné, si vous possédez un patrimoine conséquent, de laisser un testament au profit des parents et des proches, en vous conformant à la limite décrétée par la religion qui est d’un tiers du patrimoine. Ceci est un devoir dont doivent s’acquitter ceux qui craignent Allah. Ce jugement était en vigueur avant la révélation des versets détaillant comment doit être partagé l’héritage et qui en sont les bénéficiaires.
Barang siapa yang mengubah wasiat dengan cara menambah, mengurangi atau menghalangi seseorang dari haknya setelah ia mengetahui isi wasiat tersebut, sesungguhnya dosa perubahan itu menjadi tanggung jawab orang yang mengubahnya, bukan tanggung jawab orang yang membuat wasiat. Sesungguhnya Allah Maha Mendengar ucapan hamba-hamba-Nya lagi Maha Mengetahui perbuatan mereka. Tidak ada sesuatu pun ihwal mereka yang luput dari pengetahuan Allah.
Kim vasiyeti öğrendikten sonra onu artırarak, eksilterek yahut vasiyetin bir bölümünü gizleyerek değişiklik yaparsa, bu değişikliğin günahı mirasçılara değil onu değiştirenlere ait olur. Şüphesiz Allah, kullarının sözlerini işitir, onların yaptıklarını bilir, onların durumlarından hiçbir şey O'na gizli kalmaz.
Do đó, ai đã biết rõ di chúc nhưng cố tình chỉnh sửa thêm bớt hoặc cấm cản ai đó hưởng theo di chúc, y phải gánh chịu cho tội lỗi thay đổi đó còn người viết di chúc vô can. Quả thật, Allah hằng nghe mọi lời nói của người bề tôi, thông toàn mọi hành động của họ, không có bất cứ việc gì có thể vượt khỏi tầm kiểm soát của Ngài.
Ko promijeni nečiju oporuku dodavši ili oduzevši ili spriječivši nešto, nakon što zna za tu oporuku – grijeh tog mijenjanja je na onome ko je promijenio (u dostavljanju i sprovođenju), a ne na onome ko je oporučio. Doista Allah čuje ono što Njegovi robovi govore, zna ono što rade, i ništa od njihovih stanja Mu nije skriveno.
Si alguien falsificara el testamento aumentando, disminuyendo o suprimiendo las partes que corresponden a cada beneficiario, la culpa de esta falsificación caerá sobre su autor y no sobre el testador. Al‑lah escucha lo que dicen Sus siervos, conoce sus acciones y nada de lo que hacen se Le escapa.
Kaya ang sinumang nagbago sa tagubilin sa pamamagitan ng pagdaragdag o pagbabawas o pagpigil matapos ng pagkakaalam niya ng tagubilin, ang pagkakasala sa pagpapalit na iyon ay sa mga nagbago hindi sa nagtagubilin. Tunay na si Allāh ay Madinigin sa mga sinasabi ng mga lingkod Niya, Maalam sa mga ginagawa nila: walang nakalulusot sa Kanya na anuman sa mga kalagayan nila.
Colui che cambia il testamento, aggiungendo o togliendo qualcosa, oppure priva qualche erede della sua parte dopo aver letto il testamento, in verità la colpa ricade su coloro che hanno cambiato o modificato, e non su chi ha trascritto il testamento. In verità Allāh è Ascoltatore delle parole dei suoi sudditi, ed è Consapevole delle loro azioni; essuna loro condizione Gli sfugge.
Si quelqu’un falsifie le testament en augmentant les parts qui reviennent au bénéficiaire, en les diminuant ou en les supprimant, la faute de cette falsification retombera sur leur auteur et non sur le testateur. Allah entend ce que disent Ses serviteurs, connaît leurs agissements et rien de leurs situations ne Lui échappe.
Whoever then changes the will, adding to it or taking away from it or stopping something when they know what the will contains, the sin of it will be upon those who changed it, and the person who wrote the will is not held responsible for what they did. Allah hears all that His creation say, and knows all that they do; and He knows every detail of the situations they are in.
Whoever knows that there is an error in judgement from the person who made the will, or that there is some injustice in it, and advises the person and rectifies the wrong, and reconciles between those who are in disagreement about it, then there is no blame on them; rather they are rewarded for putting things right. Allah is Forgiving towards whomever of His servants repents to Him, and is Compassionate with them.
Colui che è stato informato dal titolare del testamento di una ingiustizia o incorrettezza nel testamento, e ha consigliato al titolare di non agire in questo in modo, e con il suo consiglio ha riconciliato gli eredi, non commette peccato, piuttosto verrà ricompensato. In verità Allāh è Perdonatore di colui che si pente tra i suoi sudditi, Misericordioso con loro.
Ko bude znao da onaj ko ostavlja oporuku odstupa od istine i tom oporukom nekome čini nepravdu, pa ispravi ono što je pokvareno u toj oporuci time što posavjetuje oporučitelja, ili time što izmiri one koji se spore oko oporuke, takav nema grijeh već nagradu popravljanja stanja. Doista Allah puno prašta onome ko se pokaje i milostiv je prema njemu.
Ai nhận thấy được người viết di chúc viết lệch chân lý hoặc có sự bất công trong di chúc, y cố gắng khuyên bảo người viết di chúc chỉnh sửa cho đúng và cố cải thiện lỗi sai trong di chúc thì y không bị tội, ngược lại còn được phước do công cải thiện của y, quả thật Allah rất nhân từ đối với ai biết sám hối và khoan dung với họ.
Siapa yang melihat adanya penyimpangan dari kebenaran dan ketidakadilan dalam isi wasiat pembuat wasiat tersebut, lalu dia memperbaiki kesalahan yang dilakukan oleh si pembuat wasiat melalui nasihatnya, dan mendamaikan orang-orang yang bersengketa atas wasiat tersebut, maka tidak ada dosa baginya, bahkan dia mendapatkan pahala atas usahanya tersebut. Sesungguhnya Allah Maha Pengampun lagi Maha Penyayang bagi hamba-hamba-Nya yang bertobat.
After someone’s death the problem arises as to how to deal with his or her wealth. The Islamic injunction in this regard is to distribute it in a just and equitable manner to the heirs. One who fears God should follow this injunction regarding the disposal of intestate property in the spirit of justice. This will create a brotherly atmosphere in society, preventing litigation and quarrels over property. Where there is a member of a family, like an orphaned grandson, or any other needy member of the family who does not inherit under the Islamic inheritance scheme, the testator may provide for him, as he has been given the power to dispose of up to one third of his property by making a will in his favour. Islam approves of every lawful device for keeping society free from litigation and quarrels. But unless this is the objective, the changing of the provisions of a will is unlawful.
Her kim, vasiyet sahibinin doğrudan ayrıldığını veya vasiyetinde adaletsiz davrandığını bilir, onun ifsat ettiğini nasihati ile düzeltir ve vasiyet üzerinde ihtilaf edenlerin arasını düzeltirse, ona bir günah yoktur. Bilakis o yaptığı bu ıslahtan ötürü sevap kazanır. Muhakkak Allah, kullarından tövbe edenleri bağışlar ve onlara karşı çok merhametlidir.
Si alguien tuviera conocimiento de que el testador es parcial y que la distribución de bienes en su testamento es injusta y, a partir de esta constatación, corrigiera como buen consejero la parcialidad del testador en su testamento y reconciliara así a aquellos que el documento hubiera enemistado, no comete falta alguna. Por el contrario, será retribuido por su accionar. Al‑lah es Indulgente y Misericordioso con los siervos que se arrepienten.
Si quelqu’un sait que vivant, le testateur est partial et que la répartition des bien dans son testament est injuste, corrige en étant de bon conseil la partialité du testateur dans son testament et réconcilie ceux que ce testament a brouillés, alors il ne commet aucune faute. Au contraire, il sera rétribué pour sa démarche. Allah est Pardonneur (du nom d’Allah `al-ghafûru) et miséricordieux avec les serviteurs qui se repentent.
Ngunit ang sinumang nakaalam mula sa may-ari ng tagubilin ng isang pagkiling palayo sa katotohanan o isang pang-aapi sa tagubilin saka nagsaayos siya sa itiniwali ng tagapagsatagubilin sa pamamagitan ng pagpapayo rito at nagsaayos sa pagitan ng mga nagkakaiba-iba sa tagubilin, walang kasalanan sa kanya roon, bagkus siya ay pabubuyaan sa pagsasaayos niya. Tunay na si Allāh ay Mapagpatawad sa sinumang nagbabalik-loob kabilang sa mga lingkod Niya, Maawain sa kanila.
"Hai orang-orang yang beriman, diwajibkan atas kamu ber-puasa sebagaimana diwajibkan atas
orang-orang sebelum kamu agar kamu bertakwa. (Yaitu) dalam beberapa hari
yang tertentu. Maka barangsiapa di antara kamu ada yang sakit atau dalam perjalanan (lalu dia berbuka), maka (wajiblah baginya berpuasa) sebanyak hari yang ditinggalkan itu pada
hari-hari yang lain. Dan wajib bagi orang-orang yang berat menjalankannya (jika mereka tidak berpuasa)
membayar fidyah, (yaitu), memberi makan seorang miskin. Barangsiapa yang
dengan kerelaan hati mengerjakan ke-bajikan, maka itulah yang lebih baik baginya. Dan berpuasa
lebih baik bagimu jika kamu mengetahui. (Beberapa hari yang ditentu-kan itu ialah)
bulan Ramadhan, bulan yang di dalamnya diturun-kan (permulaan) al-Qur`an
sebagai petunjuk bagi manusia dan penjelasan-penjelasan mengenai petunjuk itu dan pembeda (antara yang haq dan yang batil). Karena itu, barangsiapa di antara kamu
hadir (di negeri tempat tinggalnya) di bulan itu, maka hendaklah dia
berpuasa pada bulan itu, dan barangsiapa sakit atau dalam perjalanan (lalu dia berbuka),
maka (wajiblah baginya berpuasa), sebanyak hari yang ditinggalkannya
itu, pada hari-hari yang lain. Allah menghendaki kemudahan bagimu, dan tidak menghendaki
kesukaran bagimu. Dan hendaklah kamu mencukupkan bilangan-nya dan hendaklah kamu mengagungkan
Allah atas petunjukNya yang diberikan kepadamu, supaya kamu bersyukur." (Al-Baqarah: 182-185).
(183) Allah تعالى mengabarkan tentang segala yang Dia ka-runiakan kepada
hamba-hambaNya dengan cara mewajibkan atas mereka berpuasa sebagaimana Allah telah mewajibkan
puasa itu atas umat-umat terdahulu, karena puasa itu termasuk di antara syariat dan perintah
yang mengandung kemaslahatan bagi makhluk di setiap zaman, berpuasa juga menambah semangat bagi
umat ini yaitu dengan berlomba-lomba dengan umat lain dalam menyem-purnakan amal perbuatan dan
bersegera menuju kepada kebiasaan-kebiasaan yang baik, dan puasa itu juga bukanlah suatu perkara
sulit yang khusus bagi kalian.
Kemudian Allah تعالى menyebutkan hikmah disyariatkannya puasa seraya berfirman, ﴾ لَعَلَّكُمۡ
تَتَّقُونَ ﴿ "Agar kamu bertakwa," karena sesungguhnya puasa itu merupakan salah satu faktor
penyebab ketakwaan, karena berpuasa adalah merealisasikan perintah Allah dan menjauhi
laranganNya.
Dan di antara bentuk yang meliputi ketakwaan dalam puasa itu adalah bahwa orang yang berpuasa
akan meninggalkan apa yang diharamkan oleh Allah seperti makan, minum, melakukan jimak, dan
semacamnya yang sangat diinginkan oleh nafsunya dengan maksud mendekatkan diri kepada Allah
seraya mengha-rapkan pahala dalam meninggalkan hal-hal tersebut. Ini merupa-kan bagian
ketakwaan.
Di antaranya juga adalah bahwasanya orang yang berpuasa itu melatih dirinya untuk selalu merasa
diawasi oleh Allah تعالى, maka dia meninggalkan apa yang diinginkan oleh nafsunya padahal dia
mampu melakukannya karena dia tahu bahwa Allah melihatnya.
Yang lain bahwasanya puasa itu mempersempit jalan masuk setan, karena setan itu berjalan dalam
tubuh manusia seperti jalan-nya darah, maka puasa akan melemahkan pengaruhnya dan me-minimkan
kemaksiatan.
Di antaranya juga bahwa seorang yang berpuasa biasanya akan bertambah ketaatannya, dan ketaatan
itu adalah gambaran dari ketakwaan.
Yang lainnya lagi adalah bahwa orang yang kaya bila merasa-kan susahnya kelaparan, pastilah ia
menghibur kaum miskin lagi papa, dan ini pun termasuk gambaran ketakwaan.
(184) Ketika Allah تعالى menyebutkan kewajiban puasa bagi mereka, Dia
mengabarkan bahwa puasa itu hanya pada hari-hari yang tertentu atau sedikit sekali dan sangat
mudah, kemudian Allah memudahkan puasa itu dengan kemudahan lainnya. Dia berfirman, ﴾ فَمَن
كَانَ مِنكُم مَّرِيضًا أَوۡ عَلَىٰ سَفَرٖ فَعِدَّةٞ مِّنۡ أَيَّامٍ أُخَرَۚ ﴿ "Maka barangsiapa di antara kamu ada yang sakit atau dalam perjalanan (lalu ia berbuka), maka (wajiblah baginya berpuasa) sebanyak hari yang ditinggalkan itu pada hari-hari yang lain." Pada umumnya hal itu karena adanya kesulitan, sehingga Allah memberikan kemudahan bagi keduanya untuk berbuka, dan ketika menjadi suatu keharusan untuk mewu-judkan kemaslahatan puasa bagi setiap orang yang beriman, maka Allah memerintahkan kepada mereka berdua agar mengganti puasanya itu pada hari-hari yang lain apabila penyakitnya telah sembuh atau berakhirnya perjalanan dan adanya istirahat.
Dalam FirmanNya, ﴾ فَعِدَّةٞ مِّنۡ أَيَّامٍ أُخَرَۚ ﴿ "Maka (wajiblah baginya berpuasa) sebanyak hari yang ditinggalkan itu pada hari-hari yang lain," terkandung dalil yang menunjukkan bahwa ia harus mengganti sejumlah hari bulan Ramadhan secara sempurna ataupun tidak, dan bahwa ia juga boleh mengganti hari-hari yang panjang lagi panas dengan beberapa hari yang pendek lagi sejuk seperti kebalikan-nya. Dan FirmanNya, ﴾
وَعَلَى ٱلَّذِينَ يُطِيقُونَهُۥ ﴿ "Dan wajib bagi orang-orang yang berat menjalankannya (jika mereka tidak berpuasa)," maksudnya, mereka tidak mampu berpuasa, ﴾
فِدۡيَةٞ ﴿ "membayar fidyah" dari setiap hari yang mereka batalkan, ﴾
طَعَامُ مِسۡكِينٖۖ ﴿ "memberi makan seorang miskin." Hal ini pada awal-awal kewajiban berpuasa ketika mereka belum terbiasa berpuasa dan saat itu kewajiban tersebut adalah suatu yang harus dilakukan oleh mereka yang akhirnya sangat berat bagi mereka untuk melakukannya. Lalu Allah Rabb yang Mahabijaksana memberikan jalan yang paling mudah bagi mereka, Dia memberikan pilihan bagi orang yang tidak mampu berpuasa antara melakukan puasa dan itulah yang paling baik dan utama atau memberikan makan.
Oleh karena itu Allah berfirman, ﴾ وَأَن تَصُومُواْ خَيۡرٞ لَّكُمۡ ﴿ "Dan berpuasa lebih baik bagimu", kemudian
setelah itu Allah menjadikan puasa itu harus dilakukan oleh orang yang mampu sedangkan orang
yang tidak mampu, boleh berbuka lalu menggantinya pada hari yang lain. Ada juga yang berpendapat
bahwa orang-orang yang tidak mampu yaitu terbebani dan merasa sangat berat sekali untuk
melaksanakannya seperti orang tua yang renta adalah mem-bayar fidyah untuk tiap hari kepada
seorang miskin, dan inilah yang benar.
(185) ﴾ شَهۡرُ رَمَضَانَ ٱلَّذِيٓ أُنزِلَ فِيهِ ٱلۡقُرۡءَانُ ﴿ "(Beberapa hari yang diten-tukan itu ialah) bulan Ramadhan, bulan yang di dalamnya diturunkan, (permulaan) al-Qur`an," yaitu puasa yang diwajibkan atas kalian adalah bulan Ramadhan yaitu bulan yang agung, bulan di mana kalian memperoleh di dalamnya kemuliaan yang besar dari Allah تعالى, yaitu al-Qur`an al-Karim yang mengandung petunjuk bagi kemaslahatan kalian, baik untuk agama maupun dunia kalian, dan sebagai penjelas kebenaran dengan sejelas-jelasnya, sebagai pem-beda antara yang benar dan yang batil, petunjuk dan kesesatan, orang-orang yang bahagia dan orang-orang yang sengsara, maka patutlah keutamaan ini bagi bulan tersebut, dan hal ini merupakan kebajikan Allah terhadap kalian, dengan menjadikan bulan ini se-bagai suatu musim bagi hamba yang diwajibkan berpuasa padanya.
Lalu ketika Allah menetapkan hal itu, menjelaskan keuta-maannya dan hikmah Allah تعالى dalam pengkhususannya itu, Dia berfirman, ﴾
فَمَن شَهِدَ مِنكُمُ ٱلشَّهۡرَ فَلۡيَصُمۡهُۖ ﴿ "Karena itu, barangsiapa di antara kamu hadir (di negeri tempat tinggalnya) di bulan itu, maka hendaklah ia berpuasa pada bulan itu." Ini merupakan keharusan berpuasa atas orang yang mampu, sehat lagi hadir, dan ketika nasakh itu mem-berikan pilihan antara berpuasa dan membayar fidyah saja, ia meng-ulangi kembali keringanan bagi orang sakit dan musafir agar tidak diduga bahwa keringanan tersebut juga dinasakh, Allah berfirman, ﴾
يُرِيدُ ٱللَّهُ بِكُمُ ٱلۡيُسۡرَ وَلَا يُرِيدُ بِكُمُ ٱلۡعُسۡرَ ﴿ "Allah menghendaki kemudahan bagi-mu dan tidak menghendaki kesukaran bagimu." Maksudnya, Allah تعالى menghendaki hal yang memudahkan bagi kalian jalan yang me-nyampaikan kalian kepada ridhaNya dengan kemudahan yang paling mudah dan meringankannya dengan keringanan yang paling ringan.
Oleh karena itu, segala perkara yang diperintahkan oleh Allah atas hamba-hambaNya pada dasarnya adalah sangat mudah sekali, namun bila terjadi suatu rintangan yang menimbulkan kesulitan, maka Allah akan memudahkannya dengan kemudahan lain, yaitu dengan menggugurkannya atau menguranginya dengan segala bentuk pengurangan, dan hal ini adalah suatu hal yang tidak mungkin dibahas perinciannya, karena perinciannya merupakan keseluruhan syariat dan termasuk di dalamnya segala macam keringanan-keringanan dan pengurangan-pengurangan.
﴾ وَلِتُكۡمِلُواْ ٱلۡعِدَّةَ ﴿ "Dan hendaknya kamu mencukupkan bilangan-nya." Ayat ini, wallahu a'lam, agar orang
tidak berpikir bahwa puasa itu dapat dilakukan hanya dengan separuh bulan saja. Allah meno-lak
pemikiran seperti itu dengan memerintahkan untuk menyem-purnakan bilangannya, kemudian bersyukur
kepada Allah saat telah sempurna segala bimbingan, kemudahan, dan penjelasanNya kepada
hamba-hambaNya, dan dengan bertakbir ketika berlalunya perkara tersebut, dan termasuk di dalam
hal ini adalah bertakbir ketika melihat hilal bulan Syawal hingga selesainya khutbah 'Id.
O mga sumampalataya kay Allāh at sumunod sa Sugo Niya, inobliga sa inyo ang pag-aayuno mula sa Panginoon ninyo kung paanong inobliga ito sa mga kalipunan bago pa ninyo, nang sa gayon kayo ay mangingilag magkasala kay Allāh sa pamamagitan ng paglagay ninyo sa pagitan ninyo at ng pagdurusang dulot Niya ng isang pananggalang sa pamamagitan ng mga gawang maayos, na kabilang sa pinakamabigat sa mga ito ay ang pag-aayuno.
Ô vous qui croyez en Allah et suivez Son Messager, le jeûne (`aş-şiyâmu) a été imposé par votre Seigneur comme il l’a été aux communautés qui vous ont précédés, allez-vous craindre Allah et accomplir les œuvres pieuses dont le jeûne qui est l'une des plus éminentes afin de vous préserver de Son châtiment.
Ustedes que creen en Al‑lah y siguen a Su mensajero, el ayuno les ha sido impuesto por su Señor, como les fue impuesto a los pueblos que los precedieron. Teman a Al‑lah y realicen obras piadosas entre las cuales el ayuno es una de las más eminentes, para protegerse de Su castigo.
The Order to Fast
In an address to the believers of this Ummah, Allah ordered them to fast, that is, to abstain from food, drink and sexual activity with the intention of doing so sincerely for Allah the Exalted alone. This is because fasting purifies the souls and cleanses them from the evil that might mix with them and their ill behavior. Allah mentioned that He has ordained fasting for Muslims just as He ordained it for those before them, they being an example for them in that, so they should vigorously perform this obligation more obediently than the previous nations. Similarly, Allah said:
لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَـجاً وَلَوْ شَآءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَحِدَةً وَلَـكِن لِّيَبْلُوَكُمْ فِى مَآ ءَاتَـكُم فَاسْتَبِقُوا الخَيْرَاتِ
(To each among you, We have prescribed a law and a clear way. If Allah had willed, He would have made you one nation, but that (He) may test you in what He has given you; so compete in good deeds.) (5:48)
Allah said in this Ayah:
يأَيُّهَا الَّذِينَ ءَامَنُواْ كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
(O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may have Taqwa).) since the fast cleanses the body and narrows the paths of Shaytan. In the Sahihayn the following Hadith was recorded:
«يَا مَعْشَرَ الشَّبَابِ مَنِ اسْتَطَاعَ مِنْكُمُ الْبَاءَةَ فَلْيتَـزَوَّجْ وَمَنْ لَمْ يَسْتَطِع فَعَلَيْهِ بِالصَّوْمِ فَإِنَّهُ لَهُ وِجَاء»
.(O young people! Whoever amongst you can afford marriage, let him marry. Whoever cannot afford it, let him fast, for it will be a shield for him.)
Allah then states that the fast occurs during a fixed number of days, so that it does not become hard on the hearts, thereby weakening their resolve and endurance.)
The various Stages of Fasting
Al-Bukhari and Muslim recorded that `A'ishah said, "(The day of) `Ashura' was a day of fasting. When the obligation to fast Ramadan was revealed, those who wished fasted, and those who wished did not." Al-Bukhari recorded the same from Ibn `Umar and Ibn Mas`ud.
Allah said:
وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ
(...those who can fast with difficulty, (e.g., an old man), they have (a choice either to fast or) to feed a Miskin (poor person) (for every day).)
Mu`adh commented, "In the beginning, those who wished, fasted and those who wished, did not fast and fed a poor person for each day." Al- Bukhari recorded Salamah bin Al-Akwa` saying that when the Ayah:
وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ
(...those who can fast with difficulty, (e.g., an old man), they have (a choice either to fast or) to feed a Miskin (poor person) (for every day).) was revealed, those who did not wish to fast, used to pay the Fidyah (feeding a poor person for each day they did not fast) until the following Ayah (2:185) was revealed abrogating the previous Ayah. It was also reported from `Ubaydullah from Nafi` that Ibn `Umar said; "It was abrogated." As-Suddi reported that Murrah narrated that `Abdullah said about this Ayah:
وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ
(those who can fast with difficulty, (e.g., an old man), they have (a choice either to fast or) to feed a Miskin (poor person) (for every day).) "It means `those who find it difficult (to fast).' Formerly, those who wished, fasted and those who wished, did not but fed a poor person instead." Allah then said:
فَمَن تَطَوَّعَ خَيْرًا
(But whoever does good of his own accord) meaning whoever fed an extra poor person,
فَهُوَ خَيْرٌ لَّهُ وَأَن تَصُومُواْ خَيْرٌ لَّكُمْ
(it is better for him. And that you fast is better for you) Later the Ayah:
فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ
(So whoever of you sights (the crescent on the first night of) the month (of Ramadan, i.e., is present at his home), he must observe Sawm (fasting) that month) (2:185) was revealed and this abrogated the previous Ayah (2:184).
The Fidyah (Expiation) for breaking the Fast is for the Old and the Ailing
Al-Bukhari reported that `Ata heard Ibn `Abbas recite:
وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ
(And as for those who can fast with difficulty, (e.g., an old man), they have (a choice either to fast or) to feed a Miskin (poor person) (for every day).)
Ibn `Abbas then commented, "(This Ayah) was not abrogated, it is for the old man and the old woman who are able to fast with difficulty, but choose instead to feed a poor person for every day (they do not fast)." Others reported that Sa`id bin Jubayr mentioned this from Ibn `Abbas. So the abrogation here applies to the healthy person, who is not traveling and who has to fast, as Allah said:
فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ
(So whoever of you sights (the crescent on the first night of) the month (of Ramadan, i.e., is present at his home), he must observe Sawm (fasting) that month.) (2:185)
As for the old man (and woman) who cannot fast, he is allowed to abstain from fasting and does not have to fast another day instead, because he is not likely to improve and be able to fast other days. So he is required to pay a Fidyah for every day missed. This is the opinion of Ibn `Abbas and several others among the Salaf who read the Ayah:
وَعَلَى الَّذِينَ يُطِيقُونَهُ
(And as for those who can fast with difficulty, (e.g., an old man)) to mean those who find it difficult to fast as Ibn Mas`ud stated. This is also the opinion of Al-Bukhari who said, "As for the old man (person) who cannot fast, (he should do like) Anas who, for one or two years after he became old fed some bread and meat to a poor person for each day he did not fast."
This point, which Al-Bukhari attributed to Anas without a chain of narrators, was collected with a continuous chain of narrators by Abu Ya`la Mawsuli in his Musnad, that Ayyub bin Abu Tamimah said; "Anas could no longer fast. So he made a plate of Tharid (broth, bread and meat) and invited thirty poor persons and fed them." The same ruling applies for the pregnant and breast-feeding women if they fear for themselves or their children or fetuses. In this case, they pay the Fidyah and do not have to fast other days in place of the days that they missed.
183- Ey iman edenler! Oruç sizden öncekilere farz kılındığı gibi sizin üzerinize de farz
kılındı. Takva sahibi olasınız diye.
184- Sayılı günler olarak. Sizden kim hasta veya yolcu olur (da o günlerde oruç tutmazsa)
o günler sayısınca başka günler oruç tutsun. Ona güç yetirenler de(n gücü yettiği halde tutmayanlar ise)
bir fakir doyumu fidye versinler. Bununla beraber kim fazladan hayır yaparsa işte bu, onun için
daha hayırlıdır. Oruç tutmanız sizin hakkınızda daha hayırlıdır, eğer bilirseniz.
185- O Ramazan ayı ki hidayetin ve Furkanın beyânı olan Kur’ân, insanlara yol gösterici olarak
onda indirilmiştir. Artık sizden her kim bu aya erişirse onda oruç tutsun. Hastalanan veya
yolculukta bulunan ise (tutamadığı) günler sayısınca diğer günlerde
(tutsun). Allah sizin için kolaylık ister, güçlük istemez. Böylelikle o
sayılı günleri tamamlayasınız, sizi hidâyete erdirmesine karşılık Allah’ı yüceltesiniz ve (O’na) şükredesiniz.
183. “Ey iman edenler! Oruç sizden öncekilere farz kılındığı gibi sizin üzerinize de farz kılındı.”
Yüce Allah kullarına -geçmiş ümmetlere farz kıldığı gibi- orucu farz kılmakla lütuf ve ihsanda
bulunduğunu haber vermektedir. Çünkü oruç bütün çağlar boyunca insanların maslahatı için olan
şer-î hüküm ve emirlerden birisidir. Bu buyruk ile ümmet gayrete getirilmekte ve adeta şöyle denilmektedir:
Amelleri kemale erdirmekte, en güzel hasletlere koşmakta başkaları ile yarışmanız gerekir. Çünkü
oruç yalnız size has ağır işlerden değildir.
Daha sonra Yüce Allah orucu meşru kılmaktaki hikmeti de söz konusu ederek:“Takva sahibi olasınız diye”
buyurmaktadır. Oruç hiç şüphesiz takvanın en büyük sebeplerindendir. Çünkü onda Allah’ın emrini
yerine getirmek, yasaklarından kaçınmak vardır. Orucun ihtiva ettiği takvânın kapsamında şu da vardır:
Oruç tutan bir kimse, Allah’ın oruçlu iken kendisine haram kıldığı yemeyi, içmeyi, cima etmeyi
vb. gibi nefsinin meylettiği şeyleri -bu yolla Allah’a yakınlaşmak isteyerek ve Allah’ın sevap
ve mükâfatını umarak- terk etmektedir. Bu, takvânın bir parçasıdır. Ayrıca oruç tutan kişi Yüce
Allah’ın murakabesi altında olduğu hususunda nefsini eğitir. Nefsinin arzularını -yerine
getirebilme gücü olduğu halde- terk eder, çünkü o Yüce Allah’ın kendisine muttali olduğunu çok
iyi bilmektedir. Bir diğer husus şudur: Oruçlu kişi şeytanın yürüdüğü
yerleri daraltır. Çünkü şeytan Âdemoğlunun içinde kanın akıp gittiği gibi akar. Oruç sayesinde
şeytanın geçitleri daralır ve kişinin işlediği masiyetler azalır. Ayrıca oruç tutan kişinin
çoğunlukla itaatleri de artar. İtaatler ise takvânın hasletleri arasında yer alır. Bir diğer da husus şudur: Zenginin, açlığın acısını tatması yoksul
fakirleri gözetmesini gerektirir. Bu da takvânın özellikleri arasında yer alır.
184. “Sayılı günler olarak.” Yüce Allah orucu mü’minlere farz kıldığını
zikrettikten sonra bunun sayılı yani sayıca az ve gâyet kolay günler boyunca farz olduğunu haber
vermektedir. Yüce Allah bir başka kolaylık göstererek:“Sizden kim hasta veya yolcu olursa o günler sayısınca başka günlerde oruç tutsun”
diye buyurmaktadır. Hasta olanlara ve yolculukta bulunanlara verilen bu ruhsatın sebebi
çoğunlukla bu hallerde zorlukla karşılaşılmasından dolayıdır. Her bir mü’minin orucun faydasını
elde etmesi kaçınılmaz olduğundan dolayı Yüce Allah bu ruhsattan faydalanan kişilere
hastalıkları sona erdiğinde ve yolculuk bitip artık rahata kavuşulduğunda, tutmadıkları oruçları
diğer günlerde kaza etmelerini emretmiştir. Yüce Allah’ın:“o günler sayısınca” buyruğunda kişinin, tutmadığı Ramazan günleri
sayısınca kaza edeceğine delil vardır. Oruç tutmadığı Ramazan ister tam (otuz gün)
olsun, ister eksik (yirmi dokuz gün) olsun fark etmez. Buna göre kısa ve
soğuk günlerde uzun ve sıcak günlerin kazasını yapması da caiz olduğu gibi aksi de caizdir.
“Ona güç yetirenler” yani oruç tutabilenler, oruç tutmadıkları her bir
gün için “bir fakir doyumu fidye versinler.” Bu hüküm orucun ilk farz
kılındığı dönemde idi. Çünkü oruca alışkın değillerdi ve orucun farz kılınışında hiç şüphesiz
onlar için bir zorluk vardı. Hikmeti sonsuz olan Rabbimiz en kolay yolla onları yavaş yavaş bu
ibadete alıştırdı. Oruç tutabilen kimseyi daha faziletli olan oruç tutmak ile yemek yedirmek
arasında muhayyer bıraktı. İşte bundan dolayı:“Oruç tutmanız sizin hakkınızda daha hayırlıdır”
diye buyurmaktadır. Daha sonra ise oruç, gücü yeten ve yetmeyen herkese kesin olarak farz
kılındı ve gücü yetmeyen kimseye orucunu açtığı takdirde diğer günlerde kaza etmesi emrolundu.
“Ona güç yetirenler” buyruğu şöyle de açıklanmıştır: İleri derecede
yaşlı kimseler gibi oruç tutmakla katlanamayacakları kadar ağır bir zorlukla karşılaşanlar, oruç
tutmadıkları her bir gün için bir yoksul doyumu fidye vermelidir. Doğru olan görüş de budur.
185. “O Ramazan ayı ki hidayetin ve Furkanın beyânı olan Kur’ân, insanlara yol gösterici olarak onda indirilmiştir.”
Yani size farz kılınan oruç büyük bir ay olan Ramazan ayı orucudur. Bu ayda sizin hakkınızda
Allah’ın büyük lütufları gerçekleşmiştir. Bu da dinî ve dünyevî maslahatlarınıza yol gösteren,
hakkı en açık bir şekilde açıklayan, hak ile batılı, hidâyet ile sapıklığı, bahtiyar olanlarla
bedbaht olanları ayıran (Furkan olan) Kur’ân-ı Kerîm’dir. Bu derece
faziletli ve Allah’ın kendisinde sizi bunca ihsana mazhar kıldığı bir ay elbette ki orucun farz
kılındığı bir dönem olmaya layıktır.
Yüce Allah bu ayın orucunu farz kılarak faziletini açıklayıp özellikle bu ayda orucu farz kılış hikmetini beyan ettikten sonra da şöyle buyurmaktadır:“Artık sizden her kim bu aya erişirse onda oruç tutsun!” Bu buyruk ile
yolculukta bulunmayan, sağlıklı ve gücü yeten kimselere oruç tutmanın kesin olarak farz olduğu
beyan edilmektedir. Nesh sadece oruç tutmak ile fidye vermek arasındaki muhayyerlik hakkında söz
konusu olduğundan dolayı hasta ve yolcu hakkında daha sonra tutmak üzere tutmama ruhsatı
bulunduğu tekrarlanmıştır. Böylelikle ruhsatın da nesh edildiği intibaı ortadan kaldırılmış
olmaktadır.
Daha sonra şöyle buyrulmaktadır:“Allah sizin için kolaylık ister, güçlük istemez.” Yüce
Allah rızasına ulaştıran yolları size alabildiğine kolaylaştırmak ister. Öyleyse Yüce Allah’ın
kullarına vermiş olduğu bütün emirler esasen son derece kolaydır. Bu emirlerin ağırlığını
gerektiren ârızî bir takım hususlar ortaya çıkacak olursa, bunu bir daha kolaylaştırır. Bu da ya
o hükmü bütünüyle ıskat eder (düşürür), yahut da çeşitli şekillerde onu
hafifletir. Bu genişçe açıklanması mümkün olmayan özet bir ifadedir. Çünkü bunun teferruatı
bütün şerî hükümler için söz konusudur ve bunun kapsamına bütün ruhsatlar ve hafifletici
hükümler girmektedir.
“Böylelikle o sayılı günleri tamamlayasınız.” Bu -doğrusunu en iyi Allah
bilir ama- herhangi bir kimsenin Ramazan orucunun bir bölümünü tutmakla oruç tutmanın maksadının
tahakkuk edeceği vehmine kimse kapılmasın diyedir. Ayın sayısını tamamlamaya yönelik bu emir ile
böyle bir vehim bertaraf edilmektedir.
Bu ayın orucu tamamlandıktan sonra da kişi Yüce Allah’a, ihsan ettiği başarı, kolaylaştırma ve
kullarına beyanı dolayısıyla şükretmeli, orucu bitirince Allah’ı yüceltmeli (tekbir etmeli)dir.
Bunun kapsamına Şevval ayı hilalinin görülmesinden itibaren bayram hutbesi bitene kadar tekbir
getirme de girmektedir.
O voi che credete in Allāh e seguite il Suo Messaggero, vi è stato imposto il digiuno dal vostro Dio, così come è stato imposto ai popoli che vi hanno preceduto, affinché siate timorosi di Allāh, stabilendo tra voi e la Sua punizione una barriera di opere buone; e tra le più importanti vi è il digiuno.
O you who have faith in Allah and follow His Prophet, Allah has ordered you to fast, as He ordered those before you, so that you may become mindful of Allah, protecting yourself from His punishment by doing good actions – fasting being one of the best of these.
Ey Allah'a iman eden ve resulüne tabi olanlar! Oruç, Rabbiniz tarafından sizden önceki ümmetlere farz kılındığı gibi, size de farz kılındı. Umulur ki; O'nun azabıyla kendi aranıza salih amellerden bir kalkan koyarak, Allah’tan korkarsınız. Bu amellerin en büyüklerinden biri de oruçtur.
Wahai orang-orang yang beriman kepada Allah dan mengikuti Rasul-Nya! Diwajibkan kepada kalian berpuasa sebagaimana diwajibkan kepada umat-umat sebelum kalian, agar kalian bertakwa kepada Allah, yaitu dengan cara kalian membuat tabir penghalang antara diri kalian dan azab Allah melalui amal saleh. Salah satu amal saleh yang paling utama ialah puasa.
Commentary
Literally, Sawm صوم means to abstain'. In the terminology of Islamic law, Sawm صوم means 'to abstain from eating, drinking and sexual inter-course; with the conditions that one abstains continuously from dawn to sunset and that there is an intention to fast'. Therefore, should one eat or drink anything even a minute before sunset, the fast will not be valid. Similarly, if one abstained from all these things throughout the day but made no intention to fast, there will be no fast here too.
Sawm or 'fasting' is an ` ibadah, an act of worship in Islam, regarded as its pillar and sign. The merits of fasting are too numerous to be taken up at this point.
Past communities and the injunction to fast
The verse makes it obligatory for the Muslims to fast in a specified period, but the command in this respect has been accompanied by the statement that the obligation of fasting is not peculiar to them. The fasting had also been enjoined upon the earlier Ummahs (communities of the past prophets). The reference to the earlier Ummahs in the verse shows the importance of fasting on the one hand, and gives an encouragement to the Muslims on the other. It indicates that although there may be some inconvenience in fasting but the same inconvenience was also faced by the earlier communities. This brings a psycho-logical comfort to the Muslims, because if an inconvenience is faced by a large number of people, it becomes easier to bear. (Rub al-Ma` am)
The words of the Qur'an, لَّذِينَ مِن قَبْلِكُمْ (those before you) have been used in a general sense including all religious communities from Sayyidna Adam (علیہ السلام) to the last of the Prophets ﷺ . This tells us that, like Salah, fasting has also been enjoined upon every .Ummah of every prophet without an exception.
Commentators who interpret مِن قَبْلِكُمْ (before you) to mean the Christians' take it just as an example, not aiming to exclude other communities. (Ruh al-Ma` ani)
The verse simply says that fasts have been enjoined on Muslims as were enjoined on past communities. From this it does not necessarily follow that the fasts enjoined upon the earlier communities were fully identical in all respects with the fasts enjoined upon this Ummah. There may have been differences in the number and the timings of the fasts etc. and, actually, there has been such a difference. (Ruh al Ma’ ani)
By saying لَعَلَّكُمْ تَتَّقُونَ (so that you be God-fearing), the text has pointed out to the inherent quality of fasting which contributes significantly to one's ability to become abstaining from the sins and God-fearing. Fasting grows into man a power which helps him control his desires, which is really the foundation of Taqwa تقویٰ , the very special term of the Holy Qur'an which has been tentatively translated as fear of God, abstinence, and the warding of evil.
O vi koji vjerujete u Allaha i slijedite Njegovog Poslanika, vaš Gospodar vam obaveznim čini post, kao što je njime obavezao narode prije vas, da biste se Allaha bojali time što između Njegove kazne i sebe pravite štit činjenjem dobrih djela, a među najvećim dobrim djelima je post.
Hỡi những người đã tin tưởng nơi Allah và Thiên Sứ của Ngài, lệnh truyền từ Thượng Đế bắt buộc các ngươi nhịn chay giống như Ngài đã bắt buộc các thế hệ trước các ngươi phải nhịn chay. Hy vọng qua việc nhịn chay đó các ngươi biết kính sợ Allah bằng cách xây bức tường ngoan đạo bảo vệ các ngươi khỏi hình phạt của Ngài.
Fasting When Sick
Verse 184 gives concession in the matter of fasting to a 'sick' person and to a person on journey'. The word 'sick' used here refers to a person who cannot fast without an unbearable hardship or has strong apprehension that his illness will be aggravated. The words "and (Allah) does not want hardship for you"occuring in the following verse (185) have a clear indication to this effect. This position is also accepted by the consensus of the Muslim jurists.
Fasting When In Travel
It will be noticed that while giving concession to a traveller, the Qur'anic text elects to use the phrase أَوْ عَلَىٰ سَفَرٍ (or on a journey) rather than the word, musafir مسا افر or 'traveller'. This is to point out that leaving home and going out is not enough to claim the exemption. The duration of the travel should be somewhat longer since the expression, ` ala safarin عَلَىٰ سَفَرٍ means that one should have 'embarked' on a journey which does not mean going five or ten miles away from home. But, the precise duration of this journey has not been mentioned in the words of the Holy Qur'an. Guided by the statement of the Holy Prophet ﷺ and the subsequent practice of his blessed Companions, the great Imam, Abu Hanifah (رح) and many jurists have fixed this distance to be what can be covered in three days by walking in three daily stages. The later-day jurists have put it as 48 miles.
The other ruling that comes out from the same phrase, ` ala safarin عَلَىٰ سَفَر is that a traveller who leaves his home shall be entitled to having been exempted from fasting only upto the time his travel continues. It is obvious that stopping in between to rest or take care of something does not cut off his onward travel in the absolute sense, unless his stay be for a considerable period of time. This very considerable period of time has been set at fifteen days following a statement of the Holy Prophet ﷺ . Anyone who intends to stay at a given place for fifteen days shall not come under the umbrella of ` ala safarin, therefore, he shall not be deserving of the leave granted to one on 'a journey'.
Ruling. Right from here comes the ruling that anyone who intends to stay out for fifteen days, not at one place but at different places and towns, he shall continue to remain in the status of a 'traveller' and thereby shall continue to enjoy the concession of being 'on a journey' because he is in the state of ` ala safarin.
Making Qada' قضاء of the missed fast
The words of the text, فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ literally translated as 'then, a number from other days' mean that a sick person or a traveller is obligated to fast during other days making the number match the number of days he could not fast. The purpose is to tell people that fasts abandoned because of the compulsion of sickness or journey must be replaced by making qada قضاء ' of them. Rather than using a simple statement to the effect that 'their replacement is on them', the Qur'anic text has said. فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ which suggests that a sick person or a traveller will have to make qada' only when the sick person becomes healthy and the traveller returns home and gets to live on for the number of days he is required to replace the fasts he missed. So, one who dies before this happens, qada قضاء ' of fasts will not remain obligatory on him, nor will he be required to make a will for the payment of ransom (Fidyah فدیہ).
Ruling. In the Qur'anic provision, 'a number from other days', there is no restriction on qada قضاء 'fasts, they could be seriatim or random; the choice is open. Therefore, a person who has missed his fasts for the first ten days of Ramadan, could first fast in lieu of his tenth or ninth fast of Ramadan and replace the earlier ones missed later on; this brings no harm. Similarly, one can fast with gaps at his convenience which would be quite permissible since the wordings of the Qur'an in فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ (then, a number from other days) leave the possibility open.
The Fidyah or Ransom for a Missed Fast
The verse وَعَلَى الَّذِينَ يُطِيقُونَهُ means that those who have the strength to fast and are not restricted by sickness or travel, but do not wish to do it for some reason, they have the option of paying, in lieu of a fast, ransom in the form of charity. However, along with this leave, it was simply added: 'And that you fast that is better for you'.
This injunction was valid in the early days of Islam when the purpose was to familiarize people to fasting. In the verse that follows, that is, فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ (so, those of you who witness the month must fast therein), this injunction was abrogated for normal people. However, according to the consensus of the Ummah, it remained applicable to the people of very old age and to those who suffer from a permanent illness with no hope of recovery (Jassas and Mazhari).
All Imams of Hadith, such as, al-Bukhari, Muslim, Abu Dawud, al-Nasa'i, al-Tirmidhi, al-Tabarani and others have reported from the blessed Companion Salma ibn Akwa': When the verse, وَعَلَى الَّذِينَ يُطِيقُونَهُ (and on those who have the strength) was revealed, we were given the choice of either fasting or paying fidyah for each fast. However, when the other verse, فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ (those of you who witness the month must fast therein), was revealed, this choice was withdrawn and fasting alone became necessary for those who had the strength.
A long hadith from the blessed Companion, Mu` adh ibn Jabal ؓ reported in the Musnad of Ahmad describes three changes that came in Salah نماز during the early period of Islam, as well as, three changes in Sawm صوم . The three changes brought in the injunctions of fasting are as follows:
When the Holy Prophet came to Madinah, he used to fast for three days in a month, and on the tenth of Muharram. Then the command to observe fasts in the month of Ramadan was revealed. Under the verse كُتِبَ عَلَيْكُمُ الصِّيَامُ (the fasts have been enjoined upon you), there was an option either to fast or to pay ransom, with a preference given to fasting. Then, Allah Almighty revealed the other verse, (those of you who witness the month must fast therein), which took away the option given to those who had the strength, and ordained fasting as the only alternative. However, the command remained valid for the very old who could pay ransom for fasts they missed.
After these two changes, there was a third change. In the beginning, the permission to eat, drink and have marital intimacy after اِفطار iftar was valid only if one did not sleep after breaking his fast Sleeping was taken to be an indicator of the beginning of the next fast in which, naturally, eating and drinking and marital intimacy are prohibited. Then, Allah Almighty revealed the verse, أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَىٰ نِسَائِكُمْ (It is made lawful for you, in the nights of fast, to have sex with your women), which made it permissible to eat, drink and have sex during the night until the break of dawn. The eating of suhur سُحُر or sahri سَحری soon after getting up in the early hours of dawn was declared to be the sunnah. This is corroborated by ahadith in al-Bukhari, Muslim and AbU Dawud. (Ibn Kathir)
The amount of Ransom and other rulings
The ransom of one missed fast is half sa` of wheat, or its cost. Half sa` is equivalent to approximately 1.632 kilograms. After finding out the correct market price of wheat, the amount should be given to a poor person which will be the ransom of one missed fast. It should be borne in mind that this amount should not be given as part of wages given to those engaged in the service of a mosque or madrasah مدرسہ .
Ruling 1. The amount of ransom for one fast should not be distributed between two recipients. Similarly, it is not correct to give the ransom amount for several fasts to one person on a single date. Although, some scholars permit this, yet, as a matter of precaution, it is better not to give the ransom amount of several fasts to one person on one single date. However, if someone does not observe this precaution, the ransom may be treated as valid. (See Shmi, Bayan al-Qur'an, Imdad al-Fatawa)
Ruling 2. Should someone be in a position that he cannot even pay the ransom due, he should simply seek forgiveness from Allah through istighfar اِستِغفار and have an intention in his heart that he would pay it when he can. (Bayan al-Qur'an)
Post koji vam je obavezan jest da postite određeni (mali) broj dana u godini. Ko od vas bude bolestan tako da mu je teško postiti, ili bude putnik, može da ne posti, a zatim nadoknaditi onoliko dana koliko nije postio. Onima koji mogu da poste obavezna je otkupnina za dane koje nisu postili, a to je nahraniti jednog siromaha za svaki neispošteni dan. Onaj ko nahrani više od jednog siromaha ili nahrani siromaha uz post, bolje mu je. Bolje vam je da postite nego da ne postite uz plaćanje otkupnine, ako znate koliko je post vrijedan. Ovaj propis je važio kada je tek propisan post, pa ko je htio da posti, postio je, a ko nije htio da posti, jeo je i nahranio bi siromaha za taj dan. Nakon toga je Allah učinio post obaveznim svim šerijatski punoljetnim osobama koje su u mogućnosti.
Việc nhịn chay chỉ bắt buộc các ngươi trong một số ngày ít ỏi của năm. Nhưng ai trong các ngươi bị bệnh không thể nhịn hoặc đang đi đường xa thì được phép ăn uống, rồi nhịn bù lại vào các ngày khác tương ứng số ngày đã không nhịn. Đối với người có thể nhịn nhưng thích ăn uống thì phải nuôi ăn một người nghèo thay thế cho một ngày không nhịn. Đối với ai nuôi ăn nhiều hơn một người nghèo hoặc nuôi ăn cùng với nhịn chay thì điều đó tốt hơn cho y. Tuy nhiên, việc nhịn sẽ tốt cho các ngươi hơn việc không nhịn và nuôi ăn, giá các ngươi biết rõ hồng phúc của nhịn chay. Đây là giáo luật đầu tiên được Allah qui định về nhịn chay, ai muốn nhịn thì nhịn và ai không muốn thì xuất thức ăn thay thế. Sau đó, Allah qui định bắt buộc phải nhịn chay đối với tất cả người trưởng thành và có khả năng nhịn.
Sizlere farz kılınan ramazan ayı orucu senenin günlerine göre bakıldığında sayıca tutmadığınız günlere göre çok azdır. Sizlerden her kim, oruç tutmaya zorlanacak şekilde hastalanırsa veya yolculuktaysa orucunu tutmama hakkı vardır. Sonra orucunu açtığı/tutmadığı günler miktarınca kaza etmesi gerekir. Oruç tutabilenler, oruçlarını açarlarsa fidye vermeleri gerekir. Fidye, oruç açtıkları her gün için bir fakiri yedirmektir. Kim bir fakiri doyuyurken fazladan verse ya da oruç tutarak fakiri doyursa, bu o kimse için daha hayırlıdır. Oruç tutmanın faziletini bilseniz; oruç tutmanız sizin için, oruç açıp/tutmayıp fidye vermenizden daha hayırlıdır. Bu hüküm, Allah’ın orucu farz kıldığı ilk zamanlarda idi. Dileyen oruç tutuyor, dileyen ise orucunu açarak birini yediriyordu. Daha sonra Allah, büluğa ermiş oruç tutmaya gücü yeten herkese orucu zorunlu ve farz kıldı.
Puasa yang diwajibkan kepada kalian itu ialah berpuasa pada beberapa hari saja dalam setahun. Siapa di antara kalian menderita sakit yang membuatnya berat untuk berpuasa, atau sedang bepergian jauh, maka dia boleh berbuka. Kemudian dia harus mengganti puasanya sebanyak hari yang ditinggalkannya. Bagi orang-orang yang mampu berpuasa tetapi memilih berbuka, mereka harus membayar fidyah, yaitu memberi makan satu orang miskin untuk setiap hari dia berbuka. Siapa yang menambah kadar pemberian makanan itu lebih dari kadar untuk satu orang miskin, atau ia memberikan makanan sekaligus berpuasa, maka itu lebih baik baginya. Akan tetapi, berpuasa lebih baik bagimu daripada berbuka dan membayar fidyah, jika kalian mengetahui keutamaan yang terkandung di dalam puasa. Ketentuan hukum ini berlaku pada awal penetapan syariat puasa; yaitu siapa yang ingin berpuasa boleh berpuasa, dan siapa yang ingin berbuka boleh berbuka dan menggantinya dengan membayar fidyah. Setelah itu, Allah mewajibkan puasa kepada semua orang Islam yang sudah balig dan mampu berpuasa.
The main aim of fasting is to reduce man’s dependence on material things and strengthen his spiritual resolve, so that he may enter the higher realms of faith and piety. In this way, fasting during Ramadan is a unique opportunity to concentrate on doing good and abstaining from evil. The heart of the believer is thus gladdened and his mind is set at rest. Although the fast is prescribed for just one month every year, the spirit of fasting is far more enduring. It brings man closer to God by showing him how to withdraw from the world while still being a part of it. It shows man the way to fulfil his spiritual obligations in the turmoil of the materialistic world. In that sense, fasting during Ramadan is a way of attaining peace of mind. Ramadan is the month of heightened God-consciousness, of attaining piety and training ourselves to be the best possible human beings. Instead of indulging in gossiping, lying, slandering and generally exhibiting all other traits of bad character, one is focused on improving one’s character by cultivating good habits. In doing so the believer’s inner self inches closer day by day towards a state of righteousness, worshipfulness, devotion and piety, which elevates the soul to a condition of superior spiritual bliss. It is a path which the Prophet Muhammad himself had laid down. During Ramadan he would engage himself in prayer and praise the Almighty throughout the day, especially while breaking the fast at sunset. Just before sunset, when the fast reaches its climax, the believer experiences closeness to his Creator. Perhaps for this reason, the Prophet Muhammad included the fasting person at the time of breaking his fast in the five kinds of people whose supplications were never turned down by God. (The others were a just ruler, an oppressed person, a parent who prays for his children and one who travels for the sake of God.)
Ang pag-aayunong isinatungkulin sa inyo ay na mag-ayuno kayo sa mga araw na kakaunti ng isang taon; ngunit ang sinumang kabilang sa inyo ay may-sakit na isang sakit na humihirap sa kanya ang pag-aayuno o naglalakbay, maaari sa kanya na tumigil-ayuno, pagkatapos kailangan sa kanya na magbayad-ayuno ng kasing dami ng itinigil-ayuno na mga araw. Kailangan sa mga nakakakaya sa pag-aayuno ay isang pantubos, kapag tumigil-ayuno sila. Ito ay pagpapakain ng isang dukha kapalit sa bawat araw na tumigil-ayuno sila. Ang sinumang nagdagdag sa pagpapakain ng iisang dukha o nagpakain nito kasama ng pag-aayuno, iyon ay higit na mabuti para sa kanya. Ang pag-aayuno ninyo ay higit na mabuti para sa inyo kaysa sa pagtigil-ayuno at pagbibigay ng pantubos, kung kayo ay nakaaalam sa taglay ng pag-aayuno na kalamangan. Ang patakarang ito noon ay sa unang [pagkakataong] isinabatas ni Allāh ang pag-aayuno sapagkat noon ang sinumang nagnais ay nag-aayuno at ang sinumang nagnais ay tumitigil-ayuno at nagpapakain. Pagkatapos nagsatungkulin si Allāh ng pag-aayuno matapos niyon at nag-obliga nito sa bawat nasa hustong gulang na nakakakaya.
You are ordered to fast for a small number of days in the year. Yet whoever of you is ill, with an illness that makes fasting difficult, or travelling, then they do not need to fast; but they can make up for these days by fasting the same number of other days. Those who are able to fast, but do not, should compensate by feeding a poor person for every day they did not fast. Fasting is better for you than not fasting and feeding a poor person instead, if you only knew what goodness there is in fasting. This was the first of Allah’s laws about fasting: whoever wanted to fast did so; and whoever did not want to fast was permitted not to, and fed a poor person instead. Afterwards Allah made fasting a duty for every able person who has reached puberty.
Le jeûne qui vous est imposé est le jeûne d’un petit nombre de jours dans l’année. Celui parmi vous qui est malade de telle sorte qu’il lui est difficile de jeûner ou est en voyage, est autorisé à manger mais il est tenu ensuite de rattraper les jours de jeûne non jeûnés. Ceux qui sont en mesure de jeûner doivent s’acquitter d’une compensation (fidyah(fidyatun)) s’ils mangent. Cette compensation consiste à nourrir un pauvre pour chaque jour de jeûne non jeûné, sachant que jeûner est meilleur pour vous que manger et compenser, si vous connaissiez le mérite attribué au jeûne. S’acquitter d’une compensation pour avoir volontairement mangé sans avoir d’excuse est le jugement qui était en vigueur lorsque le jeûne fut prescrit. Celui qui désirait jeûner, jeûnait et celui qui désirait manger, mangeait et nourrissait un pauvre. Par la suite, Allah rendit le jeûne obligatoire pour la personne pubère et physiquement capable.
El ayuno que se les impone solo abarca algunos pocos días del año. Aquel de ustedes que esté enfermo y por esta condición le sea difícil ayunar, o que esté de viaje, está autorizado a comer, pero deberá compensar luego con ayuno los días que no ayunó. Aquellos que tienen posibilidad de ayunar deben ofrecer una compensación (fidiah) si es que comen durante los días de ayuno. Esta compensación consiste en alimentar a un pobre por cada día de ayuno no cumplido, pero sepan que ayunar es mejor para ustedes que comer y luego compensar. Si supieran el mérito que conlleva el ayuno. Entregar una compensación por haber comido voluntariamente sin tener excusa es el precepto que estaba en vigor cuando el ayuno fue prescrito. Aquel que deseaba ayunar, ayunaba, y aquel que deseaba comer, comía y alimentaba a un pobre en compensación. Luego, Al‑lah hizo el ayuno obligatorio para la persona púber y físicamente capaz.
Il digiuno che vi è stato imposto consiste nel digiunare per pochi giorni dell'anno; chi di voi è malato che gli impedisce di digiunare, o è in viaggio, gli è permesso di non digiunare; digiunerà in seguito per i giorni che non ha digiunato. Quanto a coloro che sono in grado di digiunare, se interrompono il digiuno, devono nutrire un povero per ogni giorno. E digiunare è cosa migliore per voi che interrompere il digiuno e nutrire un povero, se solo conosceste il vantaggio insito nel digiuno. E questo decreto vi era già all'inizio, quando Allāh decretò il digiuno; così chi vuole può digiunare, e chi non intendeva digiunare deve nutrire un povero; Allāh impose l'obbligo del digiuno ad ogni adulto in grado di farlo.
The Virtue of Ramadan and the Revelation of the Qur'an in it.
Allah praised the month of Ramadan out of the other months by choosing it to send down the Glorious Qur'an, just as He did for all of the Divine Books He revealed to the Prophets. Imam Ahmad reported Wathilah bin Al-Asqa` that Allah's Messenger ﷺ said:
«أُنْزِلَتْ صُحُفُ إِبْرَاهِيمَ فِي أَوَّلِ لَيْلَةٍ مِنْ رَمَضَانَ، وَأُنْزِلَتِ التَّوْرَاةُ لِسِتَ مَضَيْنَ مِنْ رَمَضَانَ، وَالْإِنْجِيلُ لِثَلاثَ عَشَرةَ خَلَتْ مِنْ رَمَضَانَ، وَأَنْزَلَ اللهُ الْقُرْآنَ لأَرْبَعٍ وَعِشْرِينَ خَلَتْ مِنْ رَمَضَان»
(The Suhuf (Pages) of Ibrahim were revealed during the first night of Ramadan. The Torah was revealed during the sixth night of Ramadan. The Injil was revealed during the thirteenth night of Ramadan. Allah revealed the Qur'an on the twenty-fourth night of Ramadan.)
The Virtues of the Qur'an
Allah said:
هُدًى لِّلنَّاسِ وَبَيِّنَـتٍ مِّنَ الْهُدَى وَالْفُرْقَانِ
(...a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong).)
Here Allah praised the Qur'an, which He revealed as guidance for the hearts of those who believe in it and adhere to its commands. Allah said:
وَبَيِّنَـتٍ
(and clear proofs) meaning, as clear and unambiguous signs and unequivocal proof for those who understand them. These proofs testify to the truth of the Qur'an, its guidance, the opposite of misguidance, and how it guides to the straight path, the opposite of the wrong path, and the distinction between the truth and falsehood, and the permissible and the prohibited.
The Obligation of Fasting Ramadan
Allah said:
فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ
(So whoever of you sights (the crescent on the first night of) the month (of Ramadan, i.e., is present at his home), he must observe Sawm (fasting) that month.)
This Ayah requires the healthy persons who witness the beginning of the month, while residing in their land, to fast the month. This Ayah abrogated the Ayah that allows a choice of fasting or paying the Fidyah. When Allah ordered fasting, He again mentioned the permission for the ill person and the traveler to break the fast and to fast other days instead as compensation. Allah said:
وَمَن كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ
(...and whoever is ill or on a journey, the same number of days which one did not observe Sawm (fasting) must be made up from other days.)
This Ayah indicates that ill persons who are unable to fast or fear harm by fasting, and the traveler, are all allowed to break the fast. When one does not fast in this case, he is obliged to fast other days instead. Allah said:
يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلاَ يُرِيدُ بِكُمُ الْعُسْرَ
(Allah intends for you ease, and He does not want to make things difficult for you.)
This Ayah indicates that Allah allowed such persons, out of His mercy and to make matters easy for them, to break the fast when they are ill or traveling, while the fast is still obligatory on the healthy persons who are not traveling.
FASTING (rules)
Question comes: "What are some rulings concerning fasting? For instance, while traveling or on a journey or while under extreme conditions?"
The authentic Sunnah states that Allah's Messenger ﷺ traveled during the month of Ramadan for the battle for Makkah. The Prophet marched until he reached the area of Kadid and then broke his fast and ordered those who were with him to do likewise. This was recorded in the Two Sahihs. Breaking the fast mentioned in this Hadith was not required, for the Companions used to go out with Allah's Messenger ﷺ during the month of Ramadan, then, some of them would fast while some of them would not fast and neither category would criticize the others. If the command mentioned in the Hadith required breaking the fast, the Prophet would have criticized those who fasted. Allah's Messenger ﷺ himself sometimes fasted while traveling. For instance, it is reported in the Two Sahihs that Abu Ad-Darda' said, "We once went with Allah's Messenger ﷺ during Ramadan while the heat was intense. One of us would place his hand on his head because of the intense heat. Only Allah's Messenger ﷺ and `Abdullah bin Rawahah were fasting at that time."
We should state that observing the permission to break the fast while traveling is better, as Allah's Messenger ﷺ said about fasting while traveling:
«مَنْ أَفْطَرَ فَحَسَنٌ، وَمَنْ صَامَ فَلَا جُنَاحَ عَلَيْه»
(Those who did not fast have done good, and there is no harm for those who fasted.)
In another Hadith, the Prophet said:
«عَلَيْكُمْ بِرُخْصَةِ اللهِ الَّتِي رُخِّصَ لَكُم»
(Hold to Allah's permission that He has granted you.)
Some scholars say that the two actions are the same, as `A'ishah narrated that Hamzah bin `Amr Al-Aslami said, "O Messenger of Allah ﷺ! I fast a lot, should I fast while traveling" The Prophet said:
«إِنْ شِئْتَ فَصُمْ، وَإِنْ شِئْتَ فَأَفْطِر»
(Fast if you wish or do not fast if you wish.)
This Hadith is in the Two Sahihs. It was reported that if the fast becomes difficult (while traveling), then breaking the fast is better. Jabir said that Allah's Messenger ﷺ saw a man who was being shaded (by other people while traveling). The Prophet asked about him and he was told that man was fasting. The Prophet said:
«لَيْسَ مِنَ الْبِرِّ الصِّيَامُ فِي السَّفَر»
(It is not a part of Birr (piety) to fast while traveling.) This was recorded by Al-Bukhari and Muslim.
As for those who ignore the Sunnah and believe in their hearts that breaking the fast while traveling is disliked, they are required to break the fast and are not allowed to fast.
As for making up for missed fasting days, it is not required to be consecutive. One may do so consecutively or not consecutively. There are ample proofs to this fact. We should mention that fasting consecutive days is only required exclusively during Ramadan. After the month of Ramadan, what is required then is to merely make up for missed days. This is why Allah said:
فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ
(. ..the same number (should be made up) from other days.)
Ease and not Hardship
Allah then said:
يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلاَ يُرِيدُ بِكُمُ الْعُسْرَ
(Allah intends for you ease, and He does not want to make things difficult for you.)
Imam Ahmad recorded Anas bin Malik saying that Allah's Messenger ﷺ said:
«يَسِّرُوا وَلَا تُعَسِّرُوا وَسَكِّنُوا وَلَا تُنَفِّرُوا»
(Treat the people with ease and don't be hard on them; give them glad tidings and don't fill them with aversion.)
This Hadith was also collected in the Two Sahihs. It is reported in the Sahihayn that Allah's Messenger ﷺ said to Mu`adh and Abu Musa when he sent them to Yemen:
«بَشِّرَا وَلَا تُنَفِّرَا، وَيَسِّرَا وَلَا تُعَسِّرَا، وَتَطَاوَعَا وَلَا تَخْتَلِفَا»
(Treat the people with ease and don't be hard on them; give them glad tidings and don't fill them with aversion; and love each other, and don't differ.)
The Sunan and the Musnad compilers recorded that Allah's Messenger ﷺ said:
«بُعِثْتُ بِالْحَنِيفِيَّةِ السَّمْحَة»
(I was sent with the easy Hanifiyyah (Islamic Monotheism).)
Allah's statement:
يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلاَ يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُواْ الْعِدَّةَ
(Allah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days)) means: You were allowed to break the fast while ill, while traveling, and so forth, because Allah wanted to make matters easy for you. He only commanded you to make up for missed days so that you complete the days of one month.
Remembering Allah upon performing the Acts of Worship
Allah's statement:
وَلِتُكَبِّرُواْ اللَّهَ عَلَى مَا هَدَاكُمْ
(...and that you must magnify Allah i.e., to say Takbir (Allahu Akbar: Allah is the Most Great) for having guided you) means: So that you remember Allah upon finishing the act of worship. This is similar to Allah's statement:
فَإِذَا قَضَيْتُم مَّنَـسِكَكُمْ فَاذْكُرُواْ اللَّهَ كَذِكْرِكُمْ ءَابَآءَكُمْ أَوْ أَشَدَّ ذِكْرًا
(So when you have accomplished your Manasik, (rituals) remember Allah as you remember your forefathers or with far more remembrance.) (2:200) and:
فَإِذَا قُضِيَتِ الصَّلَوةُ فَانتَشِرُواْ فِى الاٌّرْضِ وَابْتَغُواْ مِن فَضْلِ اللَّهِ وَاذْكُرُواْ اللَّهَ كَثِيراً لَّعَلَّكُمْ تُفْلِحُونَ
(...Then when the (Jumu`ah) Salah (prayer) is ended, you may disperse through the land, and seek the bounty of Allah (by working), and remember Allah much, that you may be successful.) (62:10) and:
فَاصْبِرْ عَلَى مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ - وَمِنَ الَّيْلِ فَسَبِّحْهُ وَأَدْبَـرَ السُّجُودِ
(...and glorify the praises of your Lord, before the rising of the sun and before (its) setting. And during a part of the night, glorify His praises, and after the prayers.) (50:39, 40)
This is why the Sunnah encouraged Tasbih (saying Subhan Allah, i.e., all praise is due to Allah), Tahmid (saying Al-Hamdu Lillah, i.e., all the thanks are due to Allah) and Takbir (saying Allahu Akbar, i.e., Allah is the Most Great) after the compulsory prayers. Ibn `Abbas said, "We used to know that Allah's Messenger ﷺ has finished the prayer by the Takbir." Similarly, several scholars have stated that reciting Takbir the during `Id-ul-Fitr was specified by the Ayah that states:
وَلِتُكْمِلُواْ الْعِدَّةَ وَلِتُكَبِّرُواْ اللَّهَ عَلَى مَا هَدَاكُمْ
((He wants that you) must complete the same number (of days), and that you must magnify Allah i.e., to say Takbir (Allahu Akbar: Allah is the Most Great) for having guided you...) Allah's statement:
وَلَعَلَّكُمْ تَشْكُرُونَ
(...so that you may be grateful to Him.) means: If you adhere to what Allah commanded you, obeying Him by performing the obligations, abandoning the prohibitions and abiding by the set limits, then perhaps you will be among the grateful.
Il mese di Ramadhān, nel quale ebbe inizio la rivelazione del Corano al Profeta, la pace e la benedizione di Allāh sia su di luiﷺ, nella Notte del Destino. Lo rivelò Allāh, come guida per l'umanità. In esso vi sono i chiari segni di discernimento, e il Criterio tra verità e perdizione. Tutti sono obbligati a rispettare il mese del Ramadhān, ovunque siano residenti, se in buona salute. Colui che è afflitto da una malattia, che gli impedisce di digiunare, oppure è in viaggio, ha il diritto di interrompere il digiuno. Ma se fa ciò, deve in seguito completare i giorni di digiuno mancanti. Allāh, con questa legge, intende guidarvi sulla via più agevole per voi, non su quella accidentata. Così completate il mese interno di digiuno, e invocate Allāh per aver completato il Ramadhān, e terminate con un giorno di Aid come ringraziamento per il Suo aiuto, e gratitudine verso Allāh per avervi guidato in questa religione che ha scelto per voi.
Ramazan ayı, Kur'an'ın Peygamber -sallallahu aleyhi ve sellem-'e kadir gecesinde indirilmeye başlandığı aydır. Allah onu insanlara hidayet olması için indirmiştir. İçinde hidayete apaçık işaret eden deliller ve hak ile batılı birbirinden ayıran açıklamalar vardır. Kim yolcu veya hasta olmadığı halde ramazan ayına ulaşırsa, o ayda farz olarak orucu tutsun. Oruç tutmaya dayanamayanlar yahut yolcu olanlar ise oruçlarını açabilirler. Oruçlarını açarlarsa bu günleri kaza etsinler. Allah, koyduğu bu hükümleri sizin için zorluk değil, kolaylık olmasını istiyor. Bu ayın bütün günlerinde orucu tamamlayın ve sizi ramazan orucunu tutmaya ve bu ayı tamamlamaya muvaffak kıldığı için, ramazan ayının sonunda ve bayram gününde Allah'ı tekbir edin. Umulur ki, razı olduğu bu dine sizi hidayet ettiği için Allah'a şükredersiniz.
Bulan Ramadan adalah bulan dimulai proses turunnya Al-Qur`ān kepada Nabi -ṣallallāhu 'alaihi wa sallam- pada lailatulqadar. Allah menurunkan Al-Qur`ān sebagai petunjuk bagi manusia. Al-Qur`ān itu berisi petunjuk yang jelas dan pemisah yang membedakan antara perkara yang hak dan yang batil. Siapa saja yang menemui bulan Ramadan dalam keadaan mukim dan sehat, hendaklah dia menjalankan puasa secara wajib. Siapa yang sakit sehingga tidak mampu berpuasa atau bepergian jauh, dia boleh berbuka, dan jika dia berbuka, dia wajib mengganti puasa sebanyak hari-hari dia berbuka. Dengan syariat yang ditetapkan itu, Allah menghendaki kemudahan bagi kalian dan tidak menghendaki kesulitan, serta supaya kalian menyempurnakan bilangan puasa selama sebulan penuh, dan supaya kalian mengagungkan nama Allah di penutup bulan Ramadan dan hari raya (Idul Fitri) karena Dia telah membimbing kalian untuk menjalankan ibadah puasa dan membantu kalian menyempurnakannya hingga sebulan penuh, serta supaya kalian bersyukur kepada Allah atas petunjuk-Nya untuk memeluk agama yang Dia ridai untuk kalian ini.
The merits of the month of Ramadan
The present verse is an extension of the previous brief verse and also an assertion of the great merit the month of Ramadan holds in its fold. This is an extension because the expression أَيَّامًا مَّعْدُودَاتٍ (Days few in number) in Verse 184 is a bit vague and which has been explained out in the present verse by saying that those counted number of days mean the days of the month of Ramadan. As far as the merit of this month is concerned, it has been said that Allah Almighty has chosen this month to reveal Scriptures. Consequently, the Holy Qur'an was revealed in this very month. According to a narration from the blessed Companion Wathilah ibn Asga' appearing in the Musnad of Ahmad, the Holy Prophet ﷺ said that Abrahamic scriptures were revealed on the first of Ramadan, the Torah on the sixth, the Evangel on the thirteenth and the Qur'an on the twenty fourth of Ramadan. In another narration from the blessed Companion Sayyidna Jabir ؓ ، it appears that Zabur (the Book of Psalms) was revealed on the twelfth of Ramadan and the Evangel on the eighteenth. (Ibn Kathir)
All previous Books mentioned in the hadith cited above were revealed on dates given in their entirety. It is a peculiarity of the Holy Qur'an that it was sent from the Preserved Tablet down to the Firmament of the Earth in one night of the month of Ramadan, all of it. But, it was revealed to the Holy Prophet ﷺ gradually during a period of twenty three years.
The night of Ramadan when the Qur'an was revealed was the Night of Power as mentioned by the Qur'an itself when it said: إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ (We have revealed it in the Laylatul 'Qadr, the Night of Power). The hadith cited above places it on the twenty fourth of Ramadan and according to Sayyidna Hasan, the Night of Power falls on the night of twenty fourth which aligns this hadith with the statement of the Qur'an. Should this alignment be unacceptable, the fact remains that the statement of the Qur'an is above everything else, in which case, whatever night is the Night of Power that shall be regarded to be what the Qur'an intends.
The next sentence مَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ ' (those of you who witness the month must fast therein) carries many pointers to injunctions relating to fasting. The word, shahida is derived from shuhud شُهود which means presence. The word, al-shahr الشَّهْرَmeans the month. It denotes the month of Ramadan here which has been identified above. The sentence, therefore, means that it is obligatory for one who is 'present' in the month of Ramadan that he fasts throughout that month. The general choice of paying ransom for not fasting, mentioned in the previous verse, was cancelled by this sentence and fasting is now the only alternative in force.
As for the 'witnessing' of the month or being 'present' in the month of Ramadan, it simply means that a person finds the blessed month of Ramadan with ability to fast. In other words, he or she should be a Muslim, sane, pubert, resident and well-purified from all impurities including those of menstruation and childbed. Therefore, the persons who lacked the initial ability to fast throughout the month, such as, the disbelievers, the minor, the insane, they are not subject to the obligation of fasting, because the verse obligating the fasts did not intend them. As for those who did have the personal ability but were compelled at some time by a legally acceptable excuse, such as, a woman in menstruation or childbed, or a sick person or one on a journey, these have, in a way, found the month of Ramadan in a state of ability, therefore, the injunction in the verse applies to them. However, because of temporal compulsion, relief from fasting has been granted at that particular time, but qada’ قضاء will be necessary later on.
Rulings
1. The verse tells us that fasts of Ramadan become obligatory only on the condition that one finds the month of Ramadan in a state of ability to fulfill the obligation. Therefore, anyone who 'finds' the whole of Ramadan will come under obligation to fast during the entire month of Ramadan. Anyone who 'finds' somewhat less of it, he will fast for the number of days he finds in Ramadan. So, should a disbeliever embrace Islam in the middle of Ramadan, or a minor becomes pubert, they will have to fast from that point onwards; they will not do gada' قضاء fasts for the previous days of Ramadan. However, the insane person, being a Muslim adult, does have the personal ability to observe fasts;
so, should he regain his sanity during any part of Ramadan, he shall become obligated to do qada' قضاء fasts for the previous days of Ramadan. Similarly, should a woman in menstruation or childbed become purified in the middle of Ramadan, or a sick person becomes healthy, or a traveller becomes a resident, qada قضاء fasts for the previous days of Ramadan will become obligatory on them.
2. How does one 'find' or 'witness' the month of Ramadan? According to Islamic law, it is proved in either of the three ways:
a) One gets to have a sighting of the Ramadan moon with his own eyes.
b) The sighting of the moon is proved through some trustworthy witness.
c) In the absence of the two conditions cited above, thirty days of the month of Sha'ban will be completed following which the month of Ramadan will set in.
3. If, on the eve of the twenty ninth of Sha` ban, the new moon is not visible on the horizon because of clouds or bad weather conditions, and at the same time, there comes no witness of moon-sighting as admissible under Islamic law, the next day will be known as the 'day of doubt' یوم الشک (yawm al-shakk) because the possibility exists that the moon may have really been there on the horizon but could not become visible due to unclear horizon as it is also possible that the moon was just not there on the horizon. On such a day, since 'the presence of the month' or the 'finding of Ramadan' or being a 'witness' to it does not apply, therefore, fasting for that day is not obligatory, instead, it is makruh مکروہ (reprehensible) to fast on that day. It has been forbidden in the hadith so that fard فرض and nafl نفل ، (the obligatory and the supererogatory) do not get mixed up with each other (Jasss).
4. In countries where days and nights extend over months, the 'finding of Ramadan' does not, obviously, seem to apply. The situation would require that people living there should not fast. As far as Salah is concerned, al-Huluwani and al-Qabali from among the Hanafi jurists have ruled that such people will be bound to observe Salah in accordance with the timings of their own day and night. For instance, in a country where dawn follows immediately after maghrib, there the Salah of ` Isha' will just not be obligatory. (shami) This makes it necessary that in an area where the day lasts for six months, people would have only five Salahs in six months and, for that matter, they will witness no Ramadan coming there, therefore, fasting will not become obligatory for them. Maulana Ashraf ` Ali-Thanavi (رح) has, in Imdad al-Fatawa, taken this very position.
Note:
In the sentence وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَر (should anyone be sick, or on a journey, then, a number from other days), the sick and the travelling have been granted leave that they may not fast at that time. When the sick person regains his health and the traveller returns home, they can make up for the days they missed by doing qada' قضاء fasts. It will be recalled that this injunction had appeared in the previous verse, but now that the choice of paying fidyah (ransom) for not fasting has been cancelled, a doubt could creep up in relation to the concession granted to the sick and the travelling, that it may have been abrogated as well, therefore, the provision was positively repeated.
Fasting serves as training for two things at the same time—inculcating the spirit of thanksgiving and instilling the fear of God in the heart of the believer. Food and water are great blessings of God, yet man is incapable of attaching due importance to them. While fasting, he goes hungry and thirsty the whole day, then at sunset, in a state of extreme hunger and thirst, he eats and drinks to his fill. He then realizes through his own experience how great are the blessings of God which are present in the form of food and water. This experience produces boundless feelings of gratitude towards his Lord. On the other hand, fasting also serves as a form of training for a God-fearing life, which entails abstaining from all kinds of sins and evil deeds, which God has forbidden. A total abstention from food and drink from dawn until sunset is an exercise in making God one’s guardian. The entire life of the believer is a life of fasting. During the month of Ramadan he receives his training by temporarily, abstaining from certain things, so that for the rest of his life he may permanently renounce all those things of which God disapproves. The Quran is a great blessing of God to man. It is through fasting that man enables himself to be truly thankful to God, and to lead a godly life in accordance with the teachings enshrined in the Quran.
Le mois de Ramadan (ramađânu) est le mois durant lequel le Coran commença à être révélé au Prophète, la Nuit du destin (laylatu l-qadri). Allah révéla le Coran afin de guider les gens et ce livre contient les signes clairs de la guidée et le discernement entre la vérité et le faux. Quiconque est en vie, dans son lieu de résidence et en bonne santé lorsque commence ce mois, doit obligatoirement le jeûner. Quant à celui qui est malade ou en voyage, il lui est permis de manger. S’il fait ce choix, il se doit de rattraper les jours de jeûne qu’il n’a pas jeûnés. En décrétant ces prescriptions, Allah désire que vous empruntiez les voies de la facilité et non celles de la difficulté, vous faire jeûner en définitive un nombre de jours égal à un mois et faire, une fois que le jeûne et le jour de la Fête de Fin du Jeûne (‘îdu l-fiṭri) sont terminés, que vous proclamiez la grandeur d’Allah pour vous avoir facilité de jeûner ce mois et vous avoir aidé à le terminer, allez-vous remercier Allah d’avoir été guidés à cette religion qu’Il a agréée pour vous ?
Tháng Ramadan là tháng mà Qur'an được bắt đầu thiên khải cho Thiên Sứ Muhammad, cụ thể là trong đêm Al-Qadar. Allah dùng Qur'an để hướng dẫn con người, trong Nó chứa đựng các chỉ đạo minh bạch; tiêu chuẩn phân biệt chân lý và ngụy tạo. Ai có mặt tại nhà trong tháng Ramadan với sức khỏe bình thường thì phải nhịn chay trọn tháng, còn ai bị bệnh hoặc đang du hành thì được phép ăn uống nhưng phải nhịn bù lại vào các ngày khác tương ứng với số ngày đã không nhịn. Qua giáo luật này Allah muốn tạo sự dễ dàng cho các ngươi chứ không muốn gây khó khăn cho các ngươi; hãy nhịn chay đầy đủ tất cả các ngày trong tháng và hãy Takbir (nói Allahu Akbar) khi kết thúc Ramadan và trong ngày Eid để tạ ơn Allah đã phù hộ các ngươi hoàn thành bổn phận nhịn chay. Qua đó, hi vọng các ngươi biết tạ ơn Ngài vì đã hướng dẫn tôn giáo này cho các ngươi, tôn giáo mà Ngài đã hài lòng cho các ngươi.
Mjesec ramazan je mjesec u kojem je otpočelo objavljivanje Kur'ana Poslaniku, sallallahu alejhi ve sellem, u Lejletul-kadru. Allah je Kur'an objavio kao uputu ljudima, i u njemu se nalaze jasni dokazi upute, njime se razdvaja istina od neistine, pa ko ne bude putnik kada nastupi ramazan, i ne bude bolestan, mora ga postiti. Ko bude bolestan tako da mu je teško da posti, ili je putnik, može postiti, a i ne mora. Ukoliko ne posti, obaveza mu je napostiti propuštene dane. Uzvišeni Allah Svojim propisima želi vam olakšati, a ne otežati, da određeni broj dana ispunite i da Allaha veličate nakon što se završi ramazan i na danu Bajrama, iz zahvalnosti što vas je uputio da postite ramazan i pomogao vam da ga upotpunite. To spada u zahvalnost Allahu na tome što vas je uputio u ovu vjeru kojom je zadovoljan.
The Qur’ān was first revealed to the Prophet Muhammad (peace be upon him) on the Night of Decree in the month of Ramadan. Allah revealed it as a guidance for people, with clear proofs of its guidance, and the criterion between the truth and falsehood. Whoever reaches the month of Ramadan, and is well and healthy, is required to fast; and whoever is ill, or for whom fasting is difficult, or is travelling, then they may break their fast. If they do not fast then they must perform make-up fasts for the days they missed at another time. Allah intends ease, and not hardship, in what He decrees for you; and wants you to complete the right number of days and to glorify Him upon the completion of Ramadan, on the day of Eid, as He helped you and made it possible for you to fast, so that you thank Allah for guiding you to this religion which He has approved for you.
Ang buwan ng Ramaḍān ay ang sinimulan ng pagbaba ng Qur’an sa Propeta – basbasan siya ni Allāh at batiin ng kapayapaan – sa Gabi ng Pagtatakda. Nagpababa nito si Allāh bilang kapatnubayan para sa mga tao. Mayroon itong mga patunay na maliwanag mula sa patnubay at saligan sa pagitan ng katotohanan at kabulaanan. Kaya ang sinumang nakadalo sa buwan ng Ramaḍān habang siya ay nananatili sa isang lugar at malusog ay mag-ayuno siya nito bilang tungkulin. Ang sinumang maysakit na nagpapahirap sa kanya ang pag-aayuno o nasa isang paglalakbay ay maaari sa kanya na tumigil sa pag-aayuno. Kapag tumigil siya sa pag-aayuno, ang isinasatungkulin sa kanya ay na magbayad-ayuno sa mga araw na iyon na tumigil siya sa pag-aayuno. Nagnanais si Allāh sa isinabatas Niya para sa inyo na magpatahak sa inyo sa landas ng ginhawa hindi hirap, upang lumubos kayo sa bilang ng pag-aayuno ng buwang ito sa kabuuan nito, upang dumakila kayo kay Allāh matapos ng wakas ng buwan ng Ramaḍān at sa Araw ng `Īd dahil sa nagtuon Siya sa inyo para sa pag-aayuno rito at tumulong Siya sa inyo sa paglubos nito, at nang sa gayon kayo ay magpapasalamat sa Kanya sa kapatnubayan ninyo sa Relihiyong ito na kinalugdan Niya para sa inyo.
El mes de Ramadán es el mes en el cual comenzó a ser revelado el Corán al Profeta, la Noche de la predestinación (lailatul-qadri). Al‑lah reveló el Corán a fin de guiar a las personas, y este libro contiene los signos claros de la guía y el discernimiento entre lo verdadero y lo falso. Quien esté en su lugar de residencia y en buena salud al comienzo de este mes, debe ayunar obligatoriamente. A aquel que esté enfermo o de viaje, le es permitido no ayunar, pero debe reponer los días de ayuno en los que no ayunó. Al decretar estas prescripciones, Al‑lah desea que la gente tome el camino más fácil, no el más difícil. Luego de completar los días de ayuno, proclamen la grandeza de Al‑lah por haberles facilitado ayunar ese mes y haberlos ayudado a completarlo. Agradezcan a Al‑lah haber sido guiados hacia esta religión que Él eligió para ustedes.
Kapag nagtanong sa iyo, O Propeta, ang mga lingkod Ko tungkol sa lapit Ko at pagsagot Ko sa panalangin nila, tunay na Ako ay malapit sa kanila, na nakaaalam sa mga kalagayan nila, na nakaririnig sa panalangin nila, kaya hindi sila mangangailangan ng mga tagapagpagitna ni ng pagtataas ng mga tinig nila. Tumutugon Ako sa panalangin ng dumadalangin kapag dumalangin siya sa Akin na nagpapakawagas sa panalangin niya. Kaya magpaakay sila sa Akin at sa mga utos Ko at magpakatatag sila sa pananampalataya nila sapagkat tunay na iyon ay ang pinakakapaki-pakinabang na paraan para sa pagsagot Ko, nang sa gayon sila ay tatahak sa pamamagitan niyon sa landas ng katinuan sa mga kapakanan nilang panrelihiyon at pangmundo.
"Dan apabila hamba-hambaKu bertanya kepadamu tentang Aku, maka (jawablah), bahwasanya Aku adalah dekat. Aku me-ngabulkan permohonan orang
yang berdoa apabila ia memohon kepadaKu, maka hendaklah mereka itu memenuhi (segala perin-tahKu)
dan hendaklah mereka beriman kepadaKu, agar mereka selalu berada dalam kebenaran." (Al-Baqarah: 186).
(186) Ayat ini adalah jawaban dari suatu pertanyaan. Be-berapa sahabat
Nabi ﷺ bertanya kepada beliau seraya berkata, "Wahai Rasulullah ﷺ, apakah Rabb kami itu dekat
hingga kami membisikiNya ataukah Dia jauh hingga kami menyeruNya?"[7]
kemudian turunlah ayat, ﴾ وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌۖ ﴿ "Dan apabila hamba-hambaKu bertanya kepadamu tentang Aku, maka (jawablah), bahwasanya Aku adalah dekat," karena sesungguhnya Allah تعالى Maha Mengawasi, Maha Melihat dan Mengetahui apa yang tersembunyi dan dirahasiakan, Dia mengetahui pandangan mata yang khianat dan apa yang disembunyikan oleh hati dan Dia sangat dekat dari orang yang berdoa kepadaNya dengan mengabulkannya. Oleh karena itu Dia berfirman, ﴾
أُجِيبُ دَعۡوَةَ ٱلدَّاعِ إِذَا دَعَانِۖ ﴿ "Aku mengabulkan per-mohonan orang yang berdoa apabila dia memohon kepadaKu." Berdoa itu ada dua macam, doa ibadah dan doa permohonan.
Kedekatan dari Allah juga dua macam; kedekatan dengan ilmuNya dari setiap makhlukNya, dan kedekatan dari orang-orang yang beribadah kepadaNya dan orang yang berdoa kepadaNya dengan mengabulkan doa, menolong, dan memberikan taufik.
Barangsiapa yang berdoa kepada Rabbnya dengan hati yang hadir dan doa yang disyariatkan, lalu tidak ada suatu hal yang menghalanginya dari terkabulnya doa, seperti makanan haram dan sebagainya, maka sesungguhnya Allah telah menjanjikan baginya doa yang terkabul, khususnya bila dia mengerjakan sebab-sebab terkabulnya doa, yaitu kepasrahan kepada Allah dengan ketaatan kepada perintah-perintahNya dan (menjauhi) larangan-larangan-Nya, baik dalam perkataan maupun perbuatan, beriman kepada-Nya yang mengharuskan timbulnya penerimaan tersebut, oleh karena itu Allah berfirman, ﴾
فَلۡيَسۡتَجِيبُواْ لِي وَلۡيُؤۡمِنُواْ بِي لَعَلَّهُمۡ يَرۡشُدُونَ ﴿ "Maka hendaklah mereka itu memenuhi (segala perintahKu) dan hendaklah mereka beriman kepadaKu, agar mereka selalu berada dalam kebenaran," maksudnya, mereka akan mendapatkan jalan yang lurus yaitu hidayah kepada keimanan dan amal shalih, hilang darinya kela-liman yang menghilangkan keimanan dan amalan shalih, dan juga karena beriman kepada Allah dan memenuhi perintahNya meru-pakan sebab mendapatkan ilmu, sebagaimana Allah berfirman,
﴾ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِن تَتَّقُواْ ٱللَّهَ يَجۡعَل لَّكُمۡ فُرۡقَانٗا ﴿
"Hai orang-orang beriman, jika kamu bertakwa kepada Allah, Kami akan memberikan kepadamu Furqan
(kemampuan membedakan antara yang benar dengan yang batil)." (Al-Anfal: 29).
Profeta, si aquellos que se someten a Mí te cuestionan para saber si estoy cerca de ellos y si escucho sus plegarias, respóndeles que Yo estoy cerca de ellos, que conozco sus realidades y que escucho sus invocaciones. No hay ninguna necesidad de intermediarios ni de elevar la voz. Yo atiendo a la invocación de aquel que se dirige a Mí exclusivamente. Que se sometan a Mí y a Mis mandatos y que permanezcan fieles a su fe. Es el medio más eficaz para que se cumplan sus ruegos.
If they ask you, O Prophet, about how close Allah is and about His answering of prayers, Allah is close to them and knows everything about them. He hears their prayer, and they do not need intermediaries or to raise their voices. Allah responds to the call of whoever calls Him sincerely, praying to Him; so, let them be devoted to Him and His sacred law, firm in their faith, as that is the best route to Allah’s response – perhaps in that way they might be rightly guided in worldly and sacred matters.
Apabila engkau -wahai Nabi- ditanya oleh hamba-hamba-Ku tentang kedekatan-Ku dan kesediaan-Ku mengabulkan doa mereka, maka sesungguhnya Aku ini dekat dengan mereka, mengetahui keadaan mereka, dan mendengar doa mereka. Jadi, mereka tidak membutuhkan perantara dan tidak perlu bersuara keras. Aku mengabulkan doa orang yang berdoa apabila dia berdoa kepada-Ku dengan tulus ikhlas di dalam doanya. Sebab itu, hendaklah mereka tunduk dan patuh kepada perintah-perintah-Ku serta mempertahankan iman mereka karena hal itu merupakan sarana yang paling ampuh bagi terkabulnya doa mereka. Mudah-mudahan dengan begitu mereka mau mengikuti jalan yang benar dalam semua urusan mereka, baik urusan agama maupun dunia.
186- Kullarım sana beni sorarlarsa işte ben gerçekten pek yakınım. Bana dua ettiğinde dua edenin
duasına karşılık veririm. O halde onlar da çağrımı kabul etsinler ve Bana iman etsinler. Olur ki
doğru yola ulaşırlar.
186. Bu buyruk, bir sorunun cevabıdır. Peygamber sallallahu aleyhi ve sellem’in ashabından bazıları:
Ey Allah’ın Rasûlü, demişlerdi. Rabbimiz yakın mıdır ki ona gizlice yalvaralım; yoksa uzak mıdır ki yüksek sesle seslenelim? Bunun üzerine Yüce Allah’ın:“Kullarım sana beni sorarlarsa işte ben gerçekten pek yakınım.” buyruğu
nazil oldu. Çünkü Yüce Allah her şeye tanık olandır, her şeyi gözetleyendir. Gizli olan şeylere
de gizliden gizli olan şeylere de muttalidir. O gözlerin hain bakışını ve kalplerin gizlediğini
bilir. Aynı zamanda o kendisine dua edenlere de dualarını kabul etmek sureti ile pek
yakındır. Bundan dolayı da:“Bana dua ettiğinde dua edenin duasına karşılık veririm”
buyurmuştur.
Dua iki türlüdür, ibadet duası ve istekte bulunma duası. Yakınlık da iki türlüdür. Allah’ın ilmi
ile bütün yaratıklarına yakın olması, bir de kendisine ibadet ve dua edenlere isteklerine
karşılık vermek, onlara yardım etmek ve tevfikini ihsan etmek suretiyle yakın olması.
Uyanık bir kalple Rabbine dua eden, meşru bir duada bulunan ve duanın kabul edilmesine -haram
yemek vb.- engel bir hali bulunmayan kimsenin, şüphesiz Allah duasını kabul edeceği vaadinde
bulunmuştur. Özellikle de duanın kabul edilmesinin sebeplerini yerine getirmiş ise. Bu sebepler
ise Yüce Allah’ın kavlî ve fiilî emir ve yasaklarına bağlı olmak, ona iman ve icabet
etmektir. Bundan dolayı Yüce Allah:“O halde onlar da çağrımı kabul (icabet) etsinler, bana iman etsinler, Olur ki doğru yola ulaşırlar.”
buyurmaktadır. Yani imana ve salih amellere muvaffakiyet demek olan rüşde (doğru yola)
ulaşırlar, imana ve salih amellere aykırı olan haddi aşmaya da son verirler. Çünkü Allah’a iman ve onun emrine icabet etmek Yüce Allah’ın şu buyruğunda görüldüğü gibi ilmin elde edilmesine vesiledir:“Ey iman edenler! Eğer Allah’a karşı takvalı olursanız, O size (iyi ile kötüyü) ayırt edecek bir anlayış (furkan) verir.”(el-Enfal, 8/29) Daha
sonra Yüce Allah şöyle buyurmaktadır:
Allah hears the Servant's Supplication
Imam Ahmad reported that Abu Musa Al-Ash`ari said, "We were in the company of Allah's Messenger ﷺ during a battle. Whenever we climbed a high place, went up a hill or went down a valley, we used to say, `Allah is the Most Great,' raising our voices. The Prophet came by us and said:
«يَا أَيُّهَا النَّاسُ، ارْبَعُوا عَلى أَنْفُسِكُمْ، فَإِنَّكُمْ لَا تَدْعُونَ أَصَمَّ ولَا غَائِبًا، إنَّمَا تَدْعُونَ سَمِيعًا بَصِيرًا، إنَّ الَّذي تَدْعُونَ أَقْربُ إِلَى أَحَدِكُمْ مِنْ عُنُقِ رَاحِلَتِهِ، يا عَبْدَاللهِ بْنَ قَيْسٍ، أَلَا أُعَلِّمُكَ كَلِمَةً مِنْ كُنُوزِ الْجَنَّةِ؟ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِالله»
(O people! Be merciful to yourselves (i.e., don't raise your voices), for you are not calling a deaf or an absent one, but One Who is All-Hearer, All-Seer. The One Whom you call is closer to one of you than the neck of his animal. O `Abdullah bin Qais (Abu Musa's name) should I teach you a statement that is a treasure of Paradise: `La hawla wa la quwwata illa billah (there is no power or strength except from Allah).')
This Hadith was also recorded in the Two Sahihs, and Abu Dawud, An-Nasa'i, At-Tirmidhi and Ibn Majah recorded similar wordings. Furthermore, Imam Ahmad recorded that Anas said that the Prophet said:
«يَقُولُ اللهُ تَعَالى أَنَا عِنْدَ ظَنِّ عَبْدِي بِي وَأَنَا مَعَهُ إِذَا دَعَانِي»
("Allah the Exalted said, `I am as My servant thinks of Me, and I am with him whenever he invokes Me.') Allah accepts the Invocation
Imam Ahmad also recorded Abu Sa`id saying that the Prophet said:
«مَا مِنْ مُسْلِمٍ يَدْعُو اللهَ عَزَّ وَجَلَّ بِدَعْوَةٍ لَيْسَ فِيها إِثْمٌ ولَا قَطِيعَةُ رَحِمٍ، إلَّا أَعْطَاهُ اللهُ بِهَا إِحْدَى ثَلَاثِ خِصَالٍ: إِمَّا أَنْ يُعَجِّل لَهُ دَعْوَتَهُ، وَإِمَّا أَنْ يَدَّخِرَهَا لَهُ فِي الأُخْرَى، وَإِمَّا أَنْ يَصْرِفَ عَنْهُ مِنَ السُّوءِ مِثْلَهَا»
قَالُوا: إذًا نُكْثِرُ؟ قَالَ:
«اللهُ أَكْثَر»
(No Muslim supplicates to Allah with a Du`a that does not involve sin or cutting the relations of the womb, but Allah will grant him one of the three things. He will either hasten the response to his supplication, save it for him until the Hereafter, or would turn an equivalent amount of evil away from him.") They said, "What if we were to recite more (Du`a)." He said, (There is more with Allah.)
`Abdullah the son of Imam Ahmad recorded `Ubadah bin As-Samit saying that the Prophet said:
«مَا عَلى ظَهْرِ الأَرْضِ مِنْ رَجُلٍ مُسْلِمٍ يَدْعُو اللهَ عَزَّ وَجَلَّ بَدَعْوَةٍ إِلَّا آتَاهُ اللهُ إيَّاهَا، أَوْ كَفَّ عَنْهُ مِنَ السُّوءِ مِثْلَهَا مَا لَمْ يَدْعُ بِإِثْمٍ أَوْ قَطِيعَةِ رَحِم»
(There is no Muslim man on the face of the earth who supplicates to Allah but Allah would either grant it to him, or avert a harm from him of equal proportions, as long as his supplication does not involve sin or cutting the relations of the womb.) At-Tirmidhi recorded this Hadith.
Allah accepts the Invocation
Imam Ahmad also recorded Abu Sa`id saying that the Prophet said:
«مَا مِنْ مُسْلِمٍ يَدْعُو اللهَ عَزَّ وَجَلَّ بِدَعْوَةٍ لَيْسَ فِيها إِثْمٌ ولَا قَطِيعَةُ رَحِمٍ، إلَّا أَعْطَاهُ اللهُ بِهَا إِحْدَى ثَلَاثِ خِصَالٍ: إِمَّا أَنْ يُعَجِّل لَهُ دَعْوَتَهُ، وَإِمَّا أَنْ يَدَّخِرَهَا لَهُ فِي الأُخْرَى، وَإِمَّا أَنْ يَصْرِفَ عَنْهُ مِنَ السُّوءِ مِثْلَهَا»
قَالُوا: إذًا نُكْثِرُ؟ قَالَ:
«اللهُ أَكْثَر»
(No Muslim supplicates to Allah with a Du`a that does not involve sin or cutting the relations of the womb, but Allah will grant him one of the three things. He will either hasten the response to his supplication, save it for him until the Hereafter, or would turn an equivalent amount of evil away from him.") They said, "What if we were to recite more (Du`a)." He said, (There is more with Allah.)
`Abdullah the son of Imam Ahmad recorded `Ubadah bin As-Samit saying that the Prophet said:
«مَا عَلى ظَهْرِ الأَرْضِ مِنْ رَجُلٍ مُسْلِمٍ يَدْعُو اللهَ عَزَّ وَجَلَّ بَدَعْوَةٍ إِلَّا آتَاهُ اللهُ إيَّاهَا، أَوْ كَفَّ عَنْهُ مِنَ السُّوءِ مِثْلَهَا مَا لَمْ يَدْعُ بِإِثْمٍ أَوْ قَطِيعَةِ رَحِم»
(There is no Muslim man on the face of the earth who supplicates to Allah but Allah would either grant it to him, or avert a harm from him of equal proportions, as long as his supplication does not involve sin or cutting the relations of the womb.) At-Tirmidhi recorded this Hadith.
Imam Malik recorded that Abu Hurayrah narrated that Allah's Messenger ﷺ said:
«يُسْتَجَابُ لأَحَدِكُمْ مَالَمْ يَعْجَلْ، يَقُولُ: دَعَوْتُ فَلَمْ يُسْتَجَبْ لِي»
(One's supplication will be accepted as long as he does become get hasty and say, `I have supplicated but it has not been accepted from me.")
This Hadith is recorded in the Two Sahihs from Malik, and this is the wording of Al-Bukhari.
Muslim recorded that the Prophet said:
«لا يَزَالُ يُسْتَجابُ لِلْعَبْدِ مَا لَمْ يَدْعُ بِإِثْم أَوْ قَطِيعَةِ رَحِمٍ مَا لَمْ يَسْتَعْجِل»
قِيَل: يَا رَسُولَ اللهِ، وَمَا الاسْتِعْجَالُ؟ قَالَ:
«يَقُولُ: قَدْ دَعَوْتُ وقَدْ دَعَوْتُ، فَلَمْ أَرَ يُسْتَجَابُ لِي، فَيَسْتَحْسِرُ عِنْدَ ذلِكَ وَيَدَعُ الدُّعَاء»
(The supplication of the servant will be accepted as long as he does not supplicate for what includes sin, or cutting the relations of the womb, and as long as he does not become hasty.) He was asked, "O Messenger of Allah ﷺ! How does one become hasty" He said, (He says, `I supplicated and supplicated, but I do not see that my supplication is being accepted from me.' He thus looses interest and abandons supplicating (to Allah).)
Three Persons Whose Supplication will not be rejected
In the Musnad of Imam Ahmad and the Sunans of At-Tirmidhi, An-Nasa'i and Ibn Majah it is recorded that Abu Hurayrah narrated that Allah's Messenger ﷺ said:
«ثَلاَثةٌ لَا تُرَدُّ دَعْوَتُهُمْ: الْإمَامُ الْعَادِلُ، وَالصَّائِمُ حَتَّى يُفْطِرَ، وَدَعْوَةُ الْمَظْلُومِ، يَرْفَعُهَا اللهُ دُونَ الْغَمَامِ يَوْمَ الْقِيَامَةِ، وَتُفْتَحُ لَهَا أَبْوَابُ السَّمَاءِ، يَقُولُ: بِعِزَّتِي لَأَنْصُرَنَّكَ وَلَوْ بَعْدَ حِين»
(Three persons will not have their supplication rejected: the just ruler, the fasting person until breaking the fast, and the supplication of the oppressed person, for Allah raises it above the clouds on the Day of Resurrection, and the doors of heaven will be opened for it, and Allah says, `By My grace! I will certainly grant it for you, even if after a while.')
O Profeta, se i Miei servi ti chiedono riguardo la mia vicinanza e la mia risposta alle loro suppliche, in verità Io sono loro vicino, consapevole delle loro condizioni, in ascolto delle loro invocazioni, e non hanno bisogno di intermediari, né di alzare la voce. Esaudisco le richieste di coloro che mi supplicano con sincerità, che obbediscono ai miei ordini, e che restano saldi nella loro fede; in verità questo è il mezzo più adatto ad ottenere la Mia risposta. In questo modo seguono la via del successo nei loro affari religiosi e mondani.
Và khi đám nô lệ của TA hỏi Ngươi - hỡi Nabi Muhammad - về sự gần kề của TA đối với họ cũng như về việc TA đáp lại lời cầu xin của họ thì Ngươi hãy cho họ biết TA ở rất gần với họ, TA hiểu rõ hoàn cảnh của họ, nghe rõ lời khẩn cầu của họ, cho nên không cần đến kẻ trung gian làm chiếc cầu nối giữa họ và TA và họ không cần phải gào thét khi cầu xin, TA sẽ đáp lại lời khẩn cầu của ai thành tâm khẩn cầu TA. Đổi lại, họ phải thực hiện đúng mọi mệnh lệnh của TA, phải vững chắc trên đức tin Iman, bởi đó là những cách hữu ích nhất giúp lời cầu xin của họ được TA chấp nhận, hi vọng họ biết luôn tuân thủ chỉ đạo trong cuộc sống và hành đạo.
O Vjerovjesniče, kada te Moji robovi upitaju o Mojoj blizini i Mojem uslišavanju njihovih molitvi, pa Ja sam, doista, blizu njih, znam njihova stanja, čujem njihove molitve. Nisu im potrebni posrednici, niti je potrebno da podižu svoje glasove. Ja se odazivam molitelju kada Me iskreno zamoli, pa neka se pokore naredbama Mojim, i neka budu postojani u svom vjerovanju, jer to im je najkorisnije sredstvo za uslišanje molitvi. Na taj način idu pravim putem u svim svojim poslovima, bilo da se tiču vjere ili dunjaluka.
Allah is near His servants
Injunctions and merits concerning fasting and Ramadan were mentioned in three previous verses. This strain continues even after the present verse when details of fasting and I` tikaf اعتکاف appear in a long verse. In between, this brief verse has been introduced to persuade servants of Allah to obey the commands of Allah by recognizing how He, in His special grace, hears and answers their prayers. There is no doubt about fasting being a difficult obligation despite many concessions and permissions. It is to make the trial bearable that special grace has been mentioned إِنِّي قَرِيبٌ '1 am near My servants. When they pray, I answer their prayers and take care of what they need.'
Under these conditions, it is befitting that servants of Allah should bear by hardships that come during the performance of given injunctions. Ibn Kathir has pointed out to another wisdom behind this sentence appearing in the middle of injunctions of fasting. According to him, this verse gives a hint that a prayer (دعاء : du'a) made at the completion of a fast is accepted, therefore, one should be very particular about making prayers at that time. The Holy Prophet ﷺ has said:
للصایٔم عند فطرہ دعوۃ مستجابۃ
The prayer made by one who is fasting at the time of his iftar is accepted.
This is why the blessed Companion, ` Abdullah ibn ` Urnar ؓ would assemble his family members around him at the time of iftar and would pray.
Ruling
By saying إِنِّي قَرِيبٌ (I am near) in this verse, it has been hinted that prayer should be made slowly and quietly; to raise voice while praying is not desirable. This is confirmed by the background in which this verse was revealed. According to Ibn Kathir, a visitor from a village asked the Holy Prophet ﷺ : "Tell me if our Lord is near us, then we shall pray in a lowered voice; and if He is far, we shall call Him with raised voices." Thereupon, this verse was revealed.
Ey Peygamber! Kullarım sana, benim ve dualarına icabet etme yakınlığımı soracak olurlarsa, şüphesiz ben onlara çok yakınım, onların durumlarını bilir, dualarını işitirim. Onların aracılara ve seslerini yükseltmeye ihtiyaçları yoktur. Dua ederken ihlasla dua edenin duasına icabet ederim. Yeter ki bana ve emirlerime boyun eğsinler ve imanlarında sebat etsinler. Şüphesiz bu, onlara icabet etmem için en faydalı vesiledir. Umulur ki böylece din ve dünya işlerinde erginlik yoluna girerler.
Ô Prophète, si ceux qui me sont soumis te questionnent pour savoir si je suis proche ou pas et si j’exauce leur invocation, [réponds-leur] que Je suis proche d’eux, que Je connais leurs situations et que J’entends leur invocation. Nul besoin d’intermédiaires ni d’élever la voix. En outre, J’exauce l’invocation de celui qui s’adresse exclusivement à Moi et M’invoque. Qu’ils se soumettent à Moi et à Mes ordres et qu’ils restent fermement fidèles à leur foi, c’est le moyen le plus efficace d’obtenir Mon exaucement. Puissent-ils emprunter par ce comportement la voie de la droiture dans leurs affaires religieuses et mondaines.
Fasting by its very nature is an act of patience, and patience involves putting up with all kinds of difficulties in order to carry out God’s commandments. This helps man to attain that state of mind which brings him closer to God. Only those find God who surrender themselves totally to Him, only the words of those reach God whose ‘wavelength’ matches that of God. The command to fast is followed by the command, ‘Do not consume one another’s property by unjust means’ (see 2. 188 ). This shows the essence of fasting. The real aim of fasting is to create such a feeling of subservience that when God commands us to abstain from anything, we must do so forthwith. The lesson fasting gives us is that even if God wants us to stay away from lawful things, we must show no hesitation in obeying His command. Thus one who abstains from lawful things if God wants him to do so, will have no difficulty in abstaining from unlawful things if God so commands.
Explained here in this verse are the remaining injunctions of fasting including the injunction relating to I` tikaf اعتکاف .
Commentary
The opening words of the verse, أُحِلَّ لَكُمْ (uhilla lakum: 'It is made lawful for you' ) tell us that the act made lawful through this verse was unlawful before. According to a narration by the blessed Companion, Bar-a' ibn ` Azib براء بن عازب appearing in Sahib al-Bukhari, in the early days when the fasts of Ramadan were made obligatory, the permission to eat, drink and have marital intimacy with wives was subjected to the condition that one does not sleep after breaking of the fast. So, as the practice was, a post-iftar nap rendered all these conveniences unlawful. Some Companions ran into difficulties due to this restriction. The blessed Companion, Qays ibn Sarma al-Ansari قہس بن سرما انصاری is reported to have reached home after a hard day's labour. The time of iftar was near and there was nothing to eat. His wife said that she would go out and somehow get him something to eat. When she returned she found her husband asleep, obviously because he was so tired from his day-long work. Now, when he got up, eating had become unlawful. He went on to fast for the next day in the same condition with the result that by afternoon, he fainted (ibn Kathir). Similarly, some Companions, may Allah be pleased with them, were embarrassed getting involved in marital relations with their wives after they had taken a post-iftar nap. It was after such happenings that the present verse was revealed in which the first rule was cancelled and permission was given to eat, drink and have marital relations, even if this was after getting up from the post-iftar nap. In fact, the permission was extended much further when the eating of suhur or sehri towards the fag??? ماکھن end of the night, after getting up from the night's sleep, was declared to be a sunnah. This has been clearly stated in Hadith narrations. The present verse outlines this very injunction.
The literal meaning of the Qur'anic word رَفَث (rafath) is, no doubt, general and covers everything a husband suggests, says or does in making his wife consent to his desire, but there is a total agreement of the Muslim Ummah that, at this place, it means sexual intercourse.
It is important to bear in mind that the order or rule which has been abrogated by this verse, that is, the unlawfulness of eating and drinking after having taken a nap, has not appeared in the text of the Holy Qur'an anywhere. The noble Companions acted in accordance with this rule as set by the Holy Prophet ﷺ (as narrated by Ahmad in his Musnad). This rule is abrogated by the verse only after giving it the authenticity of a divine command. In other words, the verse first establishes the rule in force as the divine command and then, it was for the sake of convenience that it was abrogated. From here we find out that some rules provenly set proven by the Sunnah can also be abrogated through the Qur'an. So, in the Islamic law, the decision of the Messenger ﷺ of Allah has the same authority as the injunction of the Holy Qur'an.
Eating Sahri:
The correct time when fasting begins and all eating and drinking turns unlawful has been fixed through a delicate similitude in the verse حَتَّىٰ يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ ('until the white thread of the dawn becomes distinct from the black thread' ). Here, the darkness of the night has been likened to the black thread and the light of the dawn to the white thread. In order to eliminate the chances of extremism, the qualifier حَتَّىٰ يَتَبَيَّنَ (becomes distinct) was added which means that one should not act like the chronically skeptical to believe all eating and drinking to be unlawful earlier than the break of dawn, nor should one become so heedless as to go on eating and drinking even after having become certain of the light of dawn. In fact, the certainty of the break of dawn is the line of demarcation between eating and drinking and the intended fast. Before one arrives at this certainty, it is not correct to take eating and drinking as haram حرام . Similarly, after the certainty, any indulgence in eating and drinking shall be haram حرام ، and is a source which may lead to the spoiling of the fast, even if it exceeds the limit for a minute. The latitude and leeway allowed in eating suhur remains valid only upto the time one is not certain of the break of dawn. Particular incidents of this nature attributed to some blessed Companions have been reported when they continued eating and drinking well past the break of dawn. This was because they were not yet 'certain' of the dawn and refused to listen to those who favoured to stop much earlier.
In a hadith, the Holy Prophet g is reported to have said: 'The adhan اذان of Bilal ؓ should not stop you from eating suhur because he calls the adhan اذان well ahead in the night. Therefore, you continue eating and drinking, even after having heard Bilal's adhan اذان ، until such time that you hear the adhan اذان called by Ibn Umm Maktum because he calls the adhan اذان precisely at the break of dawn' (Bukhari and Muslim).
Because of the partial reporting of this hadith, some contemporaries misunderstood its provision when they suggested that there is no harm if eating and drinking is continued for a little while even after the adhan اذان of Fajr فجر and consequently, made it permissible for a person, who woke up late while the adhan اذان of Fajr فجر was being called, that he can hasten to eat something. The fact is that the hadith quoted above has very clearly said that it was necessary to stop eating or drinking with the adhan اذان of Ibn Umm Maktum ؓ which was called precisely at the break of dawn. In addition to that, the Holy Qur'an has itself established the deadline which is the 'certainty' of the break of dawn. Giving people the permission to eat and drink even one minute beyond that is a contravention of the textual imperative of the Holy Qur'an. As for the narrations reported from the noble Companions and early elders of the community regarding the subject of convenience in iftar and suhur, these can be explained, keeping the text of the Holy Qur'an in view, by saying that they aim to avoid excessive precautionary self-restriction well before one becomes certain of the break of dawn. Imam Ibn Kathir (رح) has also explained these narrations as based on the factor mentioned above. Otherwise, how could even a common Muslim tolerate an open contravention of the Qur'anic command? One could not even dream of something like this coming from the blessed Companions, specially so, when the Holy Qur'an has right here at the end of this verse, emphasized special precaution in this respect. Notice how فَلَا تَقْرَبُوهَا (so, do not go near them) has been added to تِلْكَ حُدُودُ اللَّـهِ (These are the limits set by Allah) which explains the point made earlier.
Ruling:
All that has been said here is about people who are at a place from where they could see the break of the dawn with their own eyes and thus become 'certain' of it, moreover, if they have the additional advantage of a clear horizon and the personal ability to recognize the initial light of the dawn, then, it is necessary that they should act directly by looking at the horizon. Where the case is other than this, for example, the horizon is not in open view, or it is not clear, or one does not know how to identify the break of dawn, people determine its time by other signs or calculations. Obviously, for them there will be a time when the certain break of dawn would not be that certain. If it remains doubtful, what should people do then? Imam al-Jassas (رح) ، in his Ahkam al-Qur'an, has answered this question by saying that, in a condition such as this, it will be desirable not to go ahead and eat or drink with considered volition, but, should anyone eat or drink something in a state of doubt, well ahead of becoming certain of the break of dawn, he will not be a sinner. However, should it prove later that dawn had set in at that time, keeping a fast as qada' قضاء will become necessary. For instance, if moon is not sighted on the eve of Ramadan Observe the limits of and people do not fast, but the sighting of the new moon on the 29th was proved later on through witnesses, then, in that case, those who did not fast that day under the impression that it was the 30th of Sha` ban did not become sinners thereby, however, the qada' قضاء of that particular fast will become due on them, a position on which there is a unanimous agreement of the community. Similarly, if someone breaks his fast close to sunset on a cloudy day and the sun turns out to be still there on the horizon later on, then such a person, for that matter, will not be a sinner but he has to do the necessary qada' قضاء for the spoiled fast.
The explanation given by Imam al-Jassas (رح) makes it clear that one who wakes up late and the usual calls of adhan اذان were being made, which necessarily makes it certain that dawn has appeared, then if such a person eats anything knowingly, he will not only be a sinner but also be bound to do gads' قضاء . If he eats in a state of doubt, the sin will be committed but qada' قضاء will still be due with the added factor of reprehensibility in a certain degree.
The worship of I` tikaf
Literally, I` tikaf اعتکاف means to stay at some place in seclusion. In the terminology of the Qur'an and Sunnah, I` tikaf is the act of staying in a mosque under particular conditions. The universality of the word فِي الْمَسَاجِدِ ('in mosques' ) proves that I` tikaf اعتکاف can be performed in every masjid (mosque). The juristic condition that I` tikaf اعتکاف can be done only in a masjid where congregational prayers are regularly held and that I` tikaf اعتکاف is not correct in a desolate masjid where congregational prayers are not held, is really a derivation from the very sense of a masjid since Salah with jams ah (prayer in congregation) is the main purpose of making a masjid, otherwise, individual Salah can be offered in a house, a shop, anywhere.
Ruling
That eating, drinking and marital intimacy are all lawful in the night of fasts has been stated earlier in the verse. In the state of I` tikaf اعتکاف ، the permission to eat and drink in the night remains the same as it is for everybody else, but it is different when it comes to intimacy with women which is not permissible in the state of I` tikaf, not even in the night. Therefore, the verse gives the necessary injunction in this connection. The rules of I` tikaf اعتکاف ، such as, doing I'tikdf اعتکاف while fasting and not coming out of the masjid without pressing needs recognized by Islamic law, are partly derived from the very word of I` tikaf اعتکاف and partly from the sayings and acts of the Holy Prophet ﷺ .
Observe the limits of Allah
Towards the end of the verse, by saying تِلْكَ حُدُودُ اللَّـهِ فَلَا تَقْرَبُوهَا ('These are the limits set by Allah, so do not go near them' ), it has been hinted that the forbiddance of eating, drinking and marital intimacy while fasting are the limits set by Allah. One should not even go near them because, if you go near them, you may cross those limits. This is why overindulgence in gargling while fasting is makruh مکروہ (reprehensible) as it holds the danger of water slipping into the throat; also makruh مکروہ is the use of some medicine inside the mouth; again, equally makruh مکروہ is the kissing and hugging of one's wife. Similarly, it is better to stop eating and drinking a couple of minutes ahead of the time allowed for sahri or suhur just as a matter of precaution, and also, delaying the if-tar a couple of minutes. Becoming heedless and ease-prone in these matters is against this command from Allah.
Quả thật, trong luật định ban đầu, khi người đàn ông ngủ trong những đêm của tháng nhịn chay rồi thức dậy trước giờ Fajr thì bị cấm ăn uống và gần gũi vợ. Sau đó, luật này được Allah xóa bỏ và cho phép tín đồ Muslim gần gũi vợ vào ban đêm trở lại; vợ của các ngươi là tấm chắn che đậy phần kín cho các ngươi, ngược lại, các ngươi là tấm chắn che đậy phần kín cho họ. Quả thật, Allah đã biết các ngươi đã lén lút vi phạm giới luật cấm này như với lòng nhân từ dành cho các ngươi, Ngài đã tha thứ cho các ngươi, Ngài đã giảm nhẹ cho các ngươi. Bởi thế, bây giờ các ngươi hãy gần gũi những người vợ của các ngươi để tìm thiên ân mà Ngài đã định cho các ngươi về con cái, các ngươi hãy tự do ăn uống suốt đêm cho đến ánh rạng đông thật sự xuất hiện, tức khi thấy vệt màu trắng xuất hiện trong trời tối đen là lúc các ngươi phải nhịn chay cho đến mặt trời lặn hẳn. Cấm các ngươi gần gũi vợ trong lúc các ngươi đang 'Etikaf trong Masjid, bởi hành động đó làm các ngươi vi phạm giới cấm của Allah. Tất cả đã được bày rõ ràng cụ thể cho nhân loại để họ kính sợ Allah mà thực thi theo lệnh của Ngài và tránh xa điều Ngài cấm.
U početku je bilo zabranjeno da čovjek, ukoliko zaspi tokom ramazanske noći i probudi se prije sabaha, jede ili ima odnos sa svojom suprugom. Zatim je Uzvišeni Allah dokinuo taj propis i dozvolio vjernicima da imaju odnos sa svojim ženama u ramazanskim noćima. Žene su zastor i uzrok čednosti muževima, i muškarci su zastor i uzrok čednosti svojim ženama: ne mogu jedni bez drugih. Allah je znao da ćete sami sebe varati čineći ono što je On zabranio, pa vam se smilovao, oprostio vam i olakšao vam. Sada vam je dozvoljeno da imate odnos sa svojim ženama i time želite steći potomstvo koje vam je Allah odredio. Jedite i pijte cijelu noć, dok jasno ne budete vidjeli pravu zoru, kada se bjelina zore odvoji od crnine noći, a zatim postite od pojave zore do zalaska Sunca. Nemojte imati odnos sa svojim ženama ukoliko ste u itikafu u džamijama, jer intimni odnos kvari itikaf. Ovi spomenuti propisi su Allahove granice između halala i harama, pa se Allahovim granicama nikako ne približavajte, jer ko se približi Allahovim granicama u opasnosti je da ih pređe i upadne u haram. Ovako jasnim pojašnjenjem propisa Allah ljudima objašnjava Svoje ajete da bi bili bogobojazni, čineći ono što je naredio i kloneći se onoga što je zabranio.
Orucun farz kılındığı ilk zamanda bir kişi oruç gecesi uyur sonra sabah namazı vaktinden önce uyanırsa ona yemek yemesi veya ailesiyle ilişkiye girmesi haram olurdu. Ey müminler! Allah bu hükmü kaldırdı ve sizlere oruç gecelerinde kadınlarınızla ilişkiye girmeyi mübah kıldı. Kadınlarınız sizin için bir örtü ve iffet, sizler de onlar için bir örtü ve iffetsiniz. Sizler birbirinizden müstağni değilsiniz. Allah, yasakladığı şeyleri yaparak kendi nefislerinize ihanet etmekte olduğunuzu biliyordu. Sizlere merhamet etti, tövbenizi kabul etti ve sizlere bunu hafifletti. Şimdi artık hanımlarınızla ilişkiye girin ve Allah'ın sizin için takdir ettiği zürriyeti isteyin. Gecenin tümünde, ta ki sabahın beyazı olan fecr-i sadığın doğuşu size görünene ve gecenin siyahından ayrılana kadar yiyin, için! Ardından fecrin doğuşundan güneşin batışına kadar orucu bozan şeylerden uzak durarak orucu tamamlayın. Sizler mescitte itikâfta olduğunuz halde hanımlarınızla da ilişkiye girmeyin. Çünkü bu durum itikâfı bozar. İşte helal ve haram arasında zikredilen bu hükümler Allah'ın sınırlarıdır. Bunlara asla yaklaşmayın. Şüphesiz Allah'ın sınırlarına yaklaşanlar her an harama düşebilir. Allah o hükümlere dair bu aşikâr apaçık beyan ile ayetlerini insanlara açıklıyor. Umulur ki emrettiklerini yaparak ve yasakladıklarını terk ederek ondan korkarlar.
Kemudian Allah تعالى berfirman;
"Dihalalkan bagi kamu pada malam hari bulan puasa ber-campur dengan istri-istri kamu; mereka
adalah pakaian bagimu, dan kamu pun adalah pakaian bagi mereka. Allah mengetahui bahwasanya kamu
tidak dapat menahan nafsumu, karena itu Allah mengampuni kamu dan memberi maaf kepadamu. Maka
sekarang campurilah mereka dan carilah apa yang telah ditetapkan Allah untukmu, dan makan
minumlah hingga terang bagimu benang putih dari benang hitam, yaitu fajar. Kemudian
sempurnakanlah puasa itu sampai (datang) malam, (tetapi)
janganlah kamu campuri mereka itu, sedang kamu beri'tikaf dalam masjid. Itulah larangan Allah,
maka janganlah kamu mendekatinya. Demikianlah Allah menerangkan ayat-ayatNya kepada manusia,
supaya mereka ber-takwa." (Al-Baqarah: 187).
(187) Pada awal-awal diwajibkannya puasa, kaum Muslimin diharamkan
makan, minum, dan jimak (menggauli istri) pada malam hari setelah tidur,
lalu sebagian mereka merasa kesulitan dengan hal tersebut, maka Allah تعالى meringankan hal
tersebut dengan membolehkan mereka pada malam hari Ramadhan semua perkara itu, dari makan, minum
maupun berjimak, baik setelah tidur maupun sebelumnya, karena mereka tidak dapat menahan nafsu
mereka dengan cara meninggalkan beberapa hal yang me-reka diperintahkan kepadanya. ﴾ فَتَابَ
﴿ "maka (Dia) mengampuni", yakni Allah ﴾
عَلَيۡكُمۡ ﴿ "kamu," yakni dengan melapangkan perkara itu bagi kalian dan sekiranya bukan karena kelapangan itu, pastilah akan menimbulkan dosa, ﴾
وَعَفَا عَنكُمۡۖ ﴿ "dan memberikan maaf kepada-mu," terhadap apa yang telah berlalu dari perkara tidak mampu menahan nafsu tersebut. ﴾
فَٱلۡـَٰٔنَ ﴿ "Maka sekarang" setelah adanya keringanan dan kelapangan dari Allah ini, ﴾
بَٰشِرُوهُنَّ ﴿ "campurilah mereka," baik berjimak, mencium, menyentuh, dan sebagainya, ﴾
وَٱبۡتَغُواْ مَا كَتَبَ ٱللَّهُ لَكُمۡۚ ﴿ "dan carilah apa yang telah ditetapkan Allah untuk-mu," maksudnya, berniatlah untuk mendekatkan diri kepada Allah تعالى ketika mencampuri istri-istri kalian, dan maksud yang paling besar dari adanya jimak tersebut adalah mendapatkan keturunan, menjaga kemaluannya dan kemaluan istrinya, dan juga memper-oleh tujuan-tujuan nikah.
Dan di antara apa yang telah ditentukan oleh Allah atas kalian adalah Lailatul Qadar yang bertepatan dengan malam-malam bulan puasa Ramadhan, maka seharusnya kalian tidaklah disibukkan oleh kenikmatan tersebut dari malam yang mulia itu dan tidak menyia-nyiakan malam tersebut, karena kenikmatan itu masih dapat diperoleh (dengan tertunda) sedangkan Lailatul Qadar tidak diperoleh setiap waktu.
﴾ وَكُلُواْ وَٱشۡرَبُواْ حَتَّىٰ يَتَبَيَّنَ لَكُمُ ٱلۡخَيۡطُ ٱلۡأَبۡيَضُ مِنَ ٱلۡخَيۡطِ ٱلۡأَسۡوَدِ مِنَ
ٱلۡفَجۡرِۖ ﴿ "Dan makan dan minumlah hingga terang bagimu benang putih dari benang hitam, yaitu fajar." Ini adalah batas waktu bagi makan, minum, dan berjimak.
Ayat ini juga mengandung dalil bahwa apabila seseorang makan atau minum dengan perasaan ragu tentang terbitnya fajar, maka tidak apa-apa baginya.
Ayat ini juga merupakan dalil dianjurkannya sahur dengan adanya perintah dan dianjurkan untuk diakhirkan dengan dasar yang diambil dari arti keringanan dari Allah dan kemudahan yang diberikan olehNya untuk hamba-hambaNya.
Ayat ini juga sebagai dalil bolehnya meneruskan puasa ketika fajar telah datang sedang ia masih junub dari berbuat jimak sedang-kan ia belum mandi dan puasanya tetap sah, karena konsekuensi bolehnya berjimak hingga terbitnya fajar, maka ia akan mendapati fajar dalam keadaan masih junub, dan konsekuensi kebenaran adalah benar.
﴾ ثُمَّ ﴿ "Kemudian" apabila fajar telah terbit, maka ﴾ أَتِمُّواْ ٱلصِّيَامَ ﴿ "sempurnakanlah puasa itu," yakni menahan diri dari hal-hal yang membatalkan, ﴾
إِلَى ٱلَّيۡلِۚ ﴿ "hingga malam," yakni, terbenamnya mata-hari.
Dan ketika bolehnya berjimak pada malam-malam puasa bukanlah secara umum bagi setiap orang, di mana seorang yang beri'tikaf tidaklah halal baginya melakukan hal itu, yang telah dikecualikan dalam FirmanNya, ﴾
وَلَا تُبَٰشِرُوهُنَّ وَأَنتُمۡ عَٰكِفُونَ فِي ٱلۡمَسَٰجِدِۗ ﴿ "Ja-nganlah kamu campuri mereka itu, sedang kamu beri'tikaf dalam masjid," maksudnya, kalian sedang melakukan i'tikaf tersebut.
Ayat ini menunjukkan bahwa i'tikaf itu disyariatkan, dan i'tikaf itu adalah berdiam di masjid dalam rangka ketaatan kepada Allah تعالى dan memusatkan perhatian hanya kepadaNya, dan bah-wasanya i'tikaf itu tidaklah sah kecuali dalam masjid. Dapat di-pahami dari arti masjid di sini adalah masjid yang dipahami oleh mereka, yaitu yang didirikan di dalamnya shalat lima waktu. Dan juga menunjukkan bahwa berjimak itu adalah di antara pembatal ibadah i'tikaf.
Hal-hal yang telah disebutkan di atas itu seperti haramnya makan, minum, berjimak, dan semacamnya dari pembatal-pembatal puasa, dan haramnya berbuka karena suatu perkara yang bukan alasan syar'i, haramnya berjimak bagi orang yang melakukan i'tikaf dan semacamnya di antara hal-hal yang diharamkan, ﴾
حُدُودُ ٱللَّهِ ﴿ "itulah larangan Allah" yang telah Allah tetapkan bagi hamba-ham-baNya dan Dia larang darinya. Kemudian Dia berfirman, ﴾
فَلَا تَقۡرَبُوهَاۗ ﴿ "Maka janganlah kamu mendekatinya." Ungkapan ini lebih kuat dari-pada perkataan "maka janganlah kamu melakukannya," karena kata mendekati itu meliputi larangan dari mengerjakan hal yang diharamkan itu sendiri dan larangan dari sarana-sarana yang me-nyampaikan kepada perbuatan tersebut.
Seorang hamba diperintahkan untuk meninggalkan hal-hal yang diharamkan dan menjauh darinya sejauh mungkin yang ia mampu, dan juga meninggalkan segala sebab yang mengajak kepa-danya. Adapun tentang perintah-perintah, Allah berfirman pada-nya, "Itulah ketentuan-ketentuan Allah, maka janganlah kamu melampaui batasnya,"[8] Allah melarang dari bertindak melampaui batas pada-nya. ﴾
كَذَٰلِكَ ﴿ "Demikianlah", maksudnya, Allah menjelaskan kepada hamba-hambaNya berkenaan dengan hukum-hukum yang telah berlalu itu dengan penjelasan yang paling sempurna dan mene-rangkannya dengan keterangan yang paling jelas,﴾
يُبَيِّنُ ٱللَّهُ ءَايَٰتِهِۦ لِلنَّاسِ لَعَلَّهُمۡ يَتَّقُونَ ﴿ "Allah menerangkan ayat-ayatNya
kepada manusia, supaya mereka bertakwa." Apabila kebenaran telah jelas bagi mereka, niscaya
mereka akan mengikutinya, dan apabila kebatilan jelas bagi mereka, niscaya mereka akan
menjauhinya. Manusia terkadang melakukan hal yang diharamkan karena ketidaktahuannya bahwa hal
tersebut adalah haram, namun bila ia mengetahui keharamannya pastilah tidak akan dilakukan.
Apabila Allah telah menjelaskan ayat-ayat-Nya kepada manusia, maka tidak ada lagi alasan dan
hujjah bagi mereka, dan hal itu agar menjadi faktor penyebab ketakwaan.
Pada awalnya, orang yang tidur pada malam puasa (Ramadan) kemudian bangun sebelum fajar, dia dilarang makan atau mendekati istrinya. Kemudian larangan ini dihapus, dan Allah memperbolehkan bagi kalian -wahai orang-orang mukmin- menggauli istri-istri kalian pada malam-malam hari puasa (Ramadan). Istri-istri kalian adalah tabir dan penjaga kehormatan kalian, dan kalian adalah tabir dan penjaga kehormatan istri-istri kalian. Kalian saling membutuhkan. Allah mengetahui bahwa tadinya kalian sempat mengkhianati diri kalian sendiri dengan melakukan sesuatu yang dilarang maka Allah menunjukkan belas-kasih-Nya kepada kalian, menerima tobat kalian, dan meringankan beban kalian. Sekarang ini, gaulilah mereka dan mintalah keturunan yang telah Allah tetapkan bagi kalian, serta makan dan minumlah di sepanjang malam itu sampai kalian melihat terbitnya fajar sadik, yaitu dengan adanya warna putih fajar yang terpisah dari kegelapan malam. Kemudian sempurnakanlah puasa kalian dengan menahan diri dari hal-hal yang membatalkan puasa, mulai dari terbit fajar sampai terbenam matahari, serta janganlah kalian menggauli istri-istri kalian ketika kalian sedang beriktikaf di dalam masjid karena itu akan membatalkan iktikaf kalian. Ketentuan-ketentuan hukum tersebut adalah batas-batas yang telah ditetapkan oleh Allah antara yang halal dan yang haram maka jangan sekali-kali kalian mendekatinya karena orang yang mendekati batas-batas yang telah ditetapkan oleh Allah sangat rentan jatuh ke dalam area yang haram. Dengan penjelasan yang jelas dan nyata seperti inilah Allah menerangkan ayat-ayat-Nya kepada manusia, agar mereka bertakwa kepada-Nya dengan cara menjalankan perintah-Nya dan menjauhi larangan-Nya.
At first it was not allowed for a man, if he had gone to sleep on the night of the fast and then woke up before dawn, to eat or drink, or approach his wife. Allah replaced this ruling, allowing you, O believers, to have relations with your wives during the nights of fasting. They are a protection for you, keeping you pure, and you are a cover for them, keeping them pure. You both need each other. Allah knew that you were betraying yourselves by doing what you were not allowed to, so He had mercy on you, turning to you when you asked for forgiveness, and made things easier for you. So, have relations with them, and seek the children Allah has decreed you, and eat and drink during the whole of the night, until the break of true dawn is clear to you. Then complete your fast, not consuming anything from the break of dawn until sunset. But do not have relations with your wives when you are in spiritual retreat in the mosques, because that invalidates the retreat. These laws are the limits of Allah: between what is allowed and what is forbidden– so do not go near them. Whoever goes near the limits of Allah is close to falling into what is prohibited. By clearly setting out such laws, Allah makes His signs obvious to people so that they may be mindful of Him, and do what He instructs and leave what He has prohibited.
Eating, Drinking and Sexual Intercourse are allowed during the Nights of Ramadan
These Ayat contain a relief from Allah for the Muslims by ending the practice that was observed in the early years of Islam. At that time, Muslims were allowed to eat, drink and have sexual intercourse only until the `Isha' (Night) prayer, unless one sleeps before the `Isha' prayer. Those who slept before `Isha' or offered the `Isha' prayer, were not allowed to drink, eat or sexual intervourse sex until the next night. The Muslims found that to be difficult for them.
The Ayat used the word `Rafath' to indicate sexual intercourse, according to Ibn `Abbas, `Ata' and Mujahid. Similar Tafsir was offered by Sa`id bin Jubayr, Tawus, Salim bin `Abdullah, `Amr bin Dinar, Al-Hasan, Qatadah, Az-Zuhri, Ad-Dahhak, Ibrahim An-Nakha`i, As-Suddi, `Ata' Al-Khurasani and Muqatil bin Hayyan.
Allah said:
هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ
(They are Libas i.e., body-cover, or screen for you and you are Libas for them.)
Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Al-Hasan, Qatadah, As-Suddi and Muqatil bin Hayyan said that this Ayah means, "Your wives are a resort for you and you for them." Ar-Rabi` bin Anas said, "They are your cover and you are their cover." In short, the wife and the husband are intimate and have sexual intercourse with each other, and this is why they were permitted to have sexual activity during the nights of Ramadan, so that matters are made easier for them.
Abu Ishaq reported that Al-Bara' bin `Azib said, "When the Companions of Allah's Messenger ﷺ observed fast but would sleep before breaking their fast, they would continue fasting until the following night. Qays bin Sirmah Al-Ansari was fasting one day and was working in his land. When the time to break the fast came, he went to his wife and said, `Do you have food' She said, `No. But I could try to get you some.' His eyes then were overcome by sleep and when his wife came back, she found him asleep. She said, `Woe unto you! Did you sleep' In the middle of the next day, he lost consciousness and mentioned what had happened to the Prophet . Then, this Ayah was revealed: r
أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَآئِكُمْ
(It is made lawful for you to have sexual relations with your wives on the night of As-Siyam (fasting)) until...
وَكُلُواْ وَاشْرَبُواْ حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ مِنَ الْفَجْرِ
(and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your fast till the nightfall. ) Consequently, they were very delighted." Al-Bukhari reported this Hadith by Abu Ishaq who related that he heard Al-Bara' say, "When fasting Ramadan was ordained, Muslims used to refrain from sleeping with their wives the entire month, but some men used to deceive themselves. Allah revealed:
عَلِمَ اللَّهُ أَنَّكُمْ كُنتُمْ تَخْتانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ
(Allah knows that you used to deceive yourselves, so He turned to you (accepted your repentance) and forgave you.)
`Ali bin Abu Talhah narrated that Ibn `Abbas said, "During the month of Ramadan, after Muslims would pray `Isha', they would not touch their women and food until the next night. Then some Muslims, including `Umar bin Al-Khattab, touched (had sex with) their wives and had some food during Ramadan after `Isha'. They complained to Allah's Messenger ﷺ . Then Allah sent down:
عَلِمَ اللَّهُ أَنَّكُمْ كُنتُمْ تَخْتانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ فَالـنَ بَـشِرُوهُنَّ
(Allah knows that you used to deceive yourselves, so He turned to you (accepted your repentance) and forgave you. So now have sexual relations with them)" This is the same narration that Al-`Awfi related from Ibn `Abbas.
Allah said:
وَابْتَغُواْ مَا كَتَبَ اللَّهُ لَكُمْ
(. ..and seek that which Allah has ordained for you (offspring),)
Abu Hurayrah, Ibn `Abbas, Anas, Shurayh Al-Qadi, Mujahid, `Ikrimah, Sa`id bin Jubayr, `Ata', Ar-Rabi` bin Anas, As-Suddi, Zayd bin Aslam, Hakam bin `Utbah, Muqatil bin Hayyan, Al-Hasan Al-Basri, Ad-Dahhak, Qatadah, and others said that this Ayah refers to having offspring. Qatadah said that the Ayah means, "Seek the permission that Allah has allowed for you." Sa`id narrated that Qatadah said,
وَابْتَغُواْ مَا كَتَبَ اللَّهُ لَكُمْ
(and seek that which Allah has ordained for you,)
Time for Suhur
Allah said:
وَكُلُواْ وَاشْرَبُواْ حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ مِنَ الْفَجْرِ ثُمَّ أَتِمُّواْ الصِّيَامَ إِلَى الَّيْلِ
(...and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your fast till the nightfall.)
Allah has allowed eating and drinking, along with having sexual intercourse, as we have stated, during any part of the night until the light of dawn is distinguished from the darkness of the night. Allah has described that time as `distinguishing the white thread from the black thread.' He then made it clearer when He said:
مِنَ الْفَجْرِ
(of dawn.)
As stated in a Hadith that Imam Abu `Abdullah Al-Bukhari recorded, Sahl bin Sa`d said, "When the following verse was revealed:
وَكُلُواْ وَاشْرَبُواْ حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ
(Eat and drink until the white thread appears to you, distinct from the black thread) and (of dawn) was not revealed, some people who intended to fast, tied black and white threads to their legs and went on eating till they differentiated between the two. Allah then revealed the words, (of dawn), and it became clear to them that it meant (the darkness of) night and (the light of) day. "
Al-Bukhari recorded that Ash-Sha`bi said that `Adi said, "I took two strings, one black and the other white and kept them under my pillow and went on looking at them throughout the night, but could not make any distinction between the two. So, the next morning I went to Allah's Messenger ﷺ and told him the whole story. He said:
«إِنَّ وِسَادَكَ إِذًا لَعَرِيضٌ، أَنْ كَانَ الْخَيْطُ الْأَبْيَضُ وَالْأَسْوَدُ تَحْتَ وِسَادَتِك»
(Your pillow is very wide if the white and black threads are under it!) Some wordings for this Hadith read,
«إِنَّكَ لَعَرِيضُ الْقَفَا»
(Your Qafa (back side of your neck) is wide!)
Some people said that these words meant that `Adi was not smart. This is a weak opinion. The narration that Al-Bukhari collected explains this part of the Hadith. Al-Bukhari recorded that `Adi bin Hatim narrated: I said, "O Messenger of Allah ﷺ! What is the white thread from the black thread Are they actual threads" He said:
«إنَّكَ لَعَرِيضُ الْقَفَا أَنْ أَبْصَرْتَ الْخَيْطَيْنِ، ثُمَّ قَالَ: لَا بَلْ هُوَ سَوَادُ اللَّيْلِ وَبَيَاضُ النَّهَار»
(Your Qafa is wide if you see the two threads. Rather, they are the blackness of the night and the whiteness of the daylight.)
Suhur is recommended
Allah allowed eating and drinking until dawn, it represents proof that Suhur is encouraged, since it is a Rukhsah (concession or allowance) and Allah likes that the Rukhsah is accepted and implemented. The authentic Sunnah indicates that eating the Suhur is encouraged. It is reported in the Two Sahihs that Anas narrated that Allah's Messenger ﷺ said:
«تَسَحَّرُوا فَإِنَّ فِي السَّحُورِ بَرَكَة»
(Eat the Suhur, for there is a blessing in Suhur.)
Muslim reported that `Amr bin Al-`As narrated that Allah's Messenger ﷺ said:
«إِنَّ فَصْلَ مَا بَيْنَ صِيَامِنَا وصِيَامِ أَهْلِ الْكِتَابِ أَكْلَةُ السَّحَر»
(The distinction between our fast and the fast of the People of the Book is the meal of Suhur.)
Imam Ahmad reported that Abu Sa`id narrated that Allah's Messenger ﷺ said:
«السَّحُورُ أَكْلُهُ بَرَكَةٌ فَلَا تَدَعُوهُ، وَلَوْ أَنَّ أَحَدَكُمْ تَجْرَعُ جُرْعَةَ مَاءٍ، فَإِنَّ اللهَ وَمَلَائِكَتَهُ يُصَلُّون عَلَى الْمُتَسَحِّرِين»
(Suhur is a blessed meal. Hence, do not abandon it, even if one just takes a sip of water. Indeed, Allah and His angels send Salah (blessings) upon those who eat Suhur.)
There are several other Hadiths that encourage taking the Suhur, even if it only consists of a sip of water.
It is preferred that Suhur be delayed until the time of dawn. It is recorded in the Two Sahihs that Anas bin Malik narrated that Zayd bin Thabit said, "We had Suhur with Allah's Messenger ﷺ and then went on to pray." Anas asked, "How much time was there between the Adhan (call to prayer) and the Suhur" He said, "The time that fifty Ayat take (to recite)."
Imam Ahmad recorded Abu Dharr saying that Allah's Messenger ﷺ said:
«لَا تَزَالُ أُمَّتِي بِخَيْرٍ مَا عَجَّلُوا الْإِفْطَارَ وَأَخَّرُوا السُّحُور»
(My Ummah will always retain goodness as long as they hasten in breaking the fast and delay the Suhur.)
There are several Hadiths that narrate that the Prophet called Suhur "the blessed meal."
There are narrations from several of the Salaf that they allowed the Suhur to be eaten later until close to Fajr. This is is reported from Abu Bakr, `Umar, `Ali, Ibn Mas`ud, Hudhayfah, Abu Hurayrah, Ibn `Umar, Ibn `Abbas and Zayd bin Thabit. It is also reported from many of the Tabi`in, such as Muhammad bin `Ali bin Husayn, Abu Mijlaz, Ibrahim An-Nakha`i, Abu Ad-Duha, Abu Wa'il and other companions of Ibn Mas`ud. This is also the opinion of `Ata', Al-Hasan, Hakam bin `Uyainah, Mujahid, `Urwah bin Az-Zubayr, Abu Sha`tha' Jabir bin Zayd, Al- A`mash and Ma`mar bin Rashid. We have mentioned the chains of narrations for their statements in our (Ibn Kathir's) book about Siyam (Fasting), and all praise is due to Allah.
It is also recorded in the Two Sahihs that Al-Qasim said that `A'ishah narrated that Allah's Messenger ﷺ said:
«لَا يَمْنَعُكُمْ أَذَانُ بِلَالٍ عَنْ سَحُورِكُمْ، فَإِنَّهُ يُنَادِي بِلَيْلٍ، فَكُلُوا وَاشْرَبُوا حَتَّى تَسْمَعُوا أَذَانَ ابْنِ أُمِّ مَكْتُومٍ، فَإِنَّهُ لاَ يُؤَذِّنُ حَتَّى يَطْلُعَ الْفَجْر»
(The Adhan pronounced by Bilal should not stop you from taking Suhur, for he pronounces the Adhan at night. Hence, eat and drink until you hear the Adhan by Ibn Umm Maktum, for he does not call the Adhan until dawn.)
This is the wording collected by Al-Bukhari.
Imam Ahmad reported that Qays bin Talq quoted from his father that Allah's Messenger ﷺ said:
«لَيْسَ الْفَجْرُ الْمُسْتَطِيلَ فِي الْأُفُقِ وَلَكِنِ الْمُعْتَرِضُ الْأَحْمَر»
(Dawn is not the (ascending) glow of white light of the horizon. Rather, it is the red (radiating) light.)
Abu Dawud and At-Tirmidhi also recorded this Hadith, but their wording is:
«كُلُوا واشْرَبُوا، وَلَا يَهِيدَنَّكُمُ السَّاطِعُ الْمُصْعِدُ، فَكُلُوا واشْرَبُوا حَتَّى يَعْتَرِضَ لَكُمُ الْأَحْمَر»
(Eat and drink and do not be rushed by the ascending (white) light. Eat and drink until the redness (of the dawn) appears.)
Ibn Jarir (At-Tabari) recorded that Samurah bin Jundub narrated that Allah's Messenger ﷺ said:
«لَا يَغُرَّنَّكُمْ أَذَانُ بِلَالٍ وَلَا هَذَا الْبَيَاضُ لِعَمُودِ الصُّبْحِ حَتَّى يَسْتَطِير»
(Do not be stopped by Bilal's Adhan or the (ascending) whiteness, until it spreads.) Muslim also recorded this Hadith.
Q: Is it "Haram" to begin fasting while "Junub"?
Answer to: "Is there harm in starting the month of fasting while junub?" is: NO.
Issue: Among the benefits of allowing sexual activity, eating and drinking until dawn for those who are fasting, is that it is allowed to start the fast while Junub (in the state of impurity after sexual discharge), and there is no harm in this case if one takes a bath any time in the morning after waking up, and completes the fast. This is the opinion of the Four Imams and the majority of the scholars. Al-Bukhari and Muslim recorded that `A'ishah and Umm Salamah said that Allah's Messenger ﷺ used to wake up while Junub from sexual intercourse, not wet dreams, and he would take a bath and fast. Umm Salamah added that he would not break his fast or make up for that day.
Muslim recorded that `A'ishah said that a man asked:
يَا رَسُولَ اللهِ، تُدْرِكُنِي الصَّلَاةُ وَأَنَا جَنُبٌ فَأَصُومُ؟ فَقَالَ رَسُولُ اللهِصلى الله عليه وسلّم:
«وَأَنَا تُدْرِكُنِي الصَّلاةُ وَأَنَا جُنُبٌ فَأَصُوم»
"O Messenger of Allah ﷺ! The (Dawn) prayer time starts while I am Junub, should I fast" Allah's Messenger ﷺ replied, (And I. The prayer time starts while I am Junub and I fast.)
He said, "You are not like us, O Messenger of Allah ﷺ! Allah has forgiven your previous and latter sins." Allah's Messenger ﷺ said:
«وَاللهِ إِنَّي لَأَرْجُو أَنْ أَكُونَ أَخْشَاكُمْ للهِ وَأَعْلَمَكُمْ بِمَا أَتَّقِي»
(By Allah! I hope that I have the most fear from Allah among you and the best knowledge of what Taqwa is.)
And Allah Knows Best
Question: "Does Fasting End Exactly at Sunset?"
Answer: Let us look to what Allah said:
ثُمَّ أَتِمُّواْ الصِّيَامَ إِلَى الَّيْلِ
(...then complete your fast till the nightfall.)
This Ayah orders breaking the fast at sunset. It is recorded in the Two Sahihs that `Umar bin Al-Khattab said that Allah's Messenger ﷺ said:
«إِذَا أَقْبَلَ اللَّيْلُ مِنْ ههُنَا، وَأَدْبَرَ النَّهَارُ مِنْ ههُنَا فَقَدْ أَفْطَرَ الصَّائِم»
(If the night comes from this direction (the east), and the day departs from that direction (the west), then the fasting person breaks his fast.)
It is reported that Sahl bin Sa`d As-Sa`idi narrated that Allah's Messenger ﷺ said:
«لَا يَزَالُ النَّاسُ بِخَيْرٍ مَا عَجَّلُوا الْفِطْر»
(The people will retain goodness as long as they hasten in breaking the fast.)
Imam Ahmad recorded that Abu Hurayrah narrated that the Prophet said:
«يَقُولُ اللهُ عَزَّ وَجَلَّ: إِنَّ أَحَبَّ عِبَادِي إِلَيَّ أَعْجَلُهُمْ فِطْرًا»
(Allah the Exalted said, `The dearest among My servants to Me are those who hasten in breaking the fast the most.')
At-Tirmidhi recorded this Hadith and said that this Hadith is Hasan Gharib.
Prohibition of Uninterrupted Fasting (Wisal)
There are several authentic Hadiths that prohibit Al-Wisal, which means continuing the fast through the night to the next night, without eating. Imam Ahmad recorded Abu Hurayrah saying that Allah's Messenger ﷺ said:
«لَا تُوَاصِلُوا»
قَالُوا: يَارَسُولَ اللهِ إِنَّكَ تُوَاصِلُ، قَالَ:
«فَإِنِّي لَسْتُ مِثْلَكُمْ إِنِّي أَبِيتُ يُطْعِمُنِي رَبِّي وَيَسْقِينِي»
(Do not practice Al-Wisal in fasting.) So, they said to him, "But you practice Al-Wisal, O Allah's Messenger ﷺ!" The Prophet replied, "(I am not like you, I am given food and drink during my sleep by my Lord.) ,So, when the people refused to stop Al-Wisal, the Prophet fasted two days and two nights (along with those who practiced Wisal) and then they saw the crescent moon (of the month of Shawwal). The Prophet said to them (angrily):
«لَوْ تَأَخَّرَ الْهِلَالُ لَزِدْتُكُم»
(If the crescent had not appeared, I would have made you fast for a longer period.)
That was as a punishment for them (when they refused to stop practicing Al-Wisal). This Hadith is also recorded in the Sahihayn.
The prohibition of Al-Wisal was also mentioned in a number of other narrations. It is a fact that practicing Al-Wisal was one of the special qualities of the Prophet , for he was capable and assisted in his practice of it. It is obvious that the food and drink that the Prophet used to get while practicing Al-Wisal was spiritual and not material, otherwise he would not be practicing Al-Wisal. We should mention that it is allowed to refrain from breaking the fast from sunset until before dawn (Suhur). A Hadith narrated by Abu Sa`id Khudri states that Allah's Messenger ﷺ said:
«لَا تُوَاصِلُوا فَأَيُّكُمْ أَرَادَ أَنْ يُوَاصِلَ فَلْيُوَاصِلْ إِلَى السَّحَر»
(Do not practice Al-Wisal, but whoever wishes is allowed to practice it until the Suhur.)
They said, "You practice Al-Wisal, O Messenger of Allah ﷺ!" He said:
«إِنِّي لَسْتُ كَهَيْئَتِكُمْ، إِنِّي أَبِيتُ لِي مُطْعِمٌ يُطْعِمُنِي وَسَاقٍ يَسْقِينِي»
(I am not similar to you, for I have One Who makes me eat and drink during the night.) This Hadith is also collected in the Two Sahihs.
The Rulings of I`tikaf
Allah said:
وَلاَ تُبَـشِرُوهُنَّ وَأَنتُمْ عَـكِفُونَ فِي الْمَسَـجِدِ
(And do not have sexual relations with them (your wives) while you are in I`tikaf in the Masjids.)
`Ali bin Abu Talhah reported that Ibn `Abbas said, "This Ayah is about the man who stays in I`tikaf at the mosque during Ramadan or other months, Allah prohibited him from touching (having sexual intercourse with) women, during the night or day, until he finishes his I`tikaf." Ad-Dahhak said, "Formerly, the man who practiced I`tikaf would go out of the mosque and, if he wished, would have sexual intercourse (with his wife). Allah then said:
وَلاَ تُبَـشِرُوهُنَّ وَأَنتُمْ عَـكِفُونَ فِي الْمَسَـجِدِ
(And do not have sexual relations with them (your wives) while you are in I`tikaf in the Masjids.) meaning, `Do not touch your wives as long as you are in I`tikaf, whether you were in the mosque or outside of it'." It is also the opinion of Mujahid, Qatadah and several other scholars, that the Muslims used to have sexual intercourse with the wife while in I`tikaf if they departed the mosque until the Ayah was revealed. Ibn Abu Hatim commented, "It was reported that Ibn Mas`ud, Muhammad bin Ka`b, Mujahid, `Ata' Al-Hasan, Qatadah, Ad-Dahhak, As-Suddi, Ar-Rabi` bin Anas and Muqatil said that the Ayah means, `Do not touch the wife while in I`tikaf."'
What Ibn Abu Hatim reported from these people is the agreed upon practice among the scholars. Those who are in I`tikaf are not allowed to have sexual intercourse as long as they are still in I`tikaf in the mosque. If one has to leave the mosque to attend to a need, such as to relieve the call of nature or to eat, he is not allowed to kiss or embrace his wife or to busy himself with other than his I`tikaf. He is not even allowed to visit ailing persons, but he can merely ask about their condition while passing by. I`tikaf has several other rulings that are explained in the books (of Fiqh), and we have mentioned several of these rulings at the end of our book on Siyam (Fasting), all praise is due to Allah. Furthermore, the scholars of Fiqh used to follow their explanation of the rules for fasting with the explanation of the rules for I`tikaf, as this is the way these acts of worship were mentioned in the Qur'an.
By mentioning I`tikaf after fasting, Allah draws attention to practicing I`tikaf during the month of the fast, especially the last part of the month. The Sunnah of Allah's Messenger ﷺ is that he used to perform I`tikaf during the last ten nights of the month of Ramadan until he died. Afterwards, the Prophet's wives used to perform I`tikaf as the Two Sahihs recorded from `A'ishah the Mother of the believers. It is reported in the Two Sahihs that Safiyyah, the daughter of Huyai, went to Allah's Messenger ﷺ to visit him in the mosque while he was in I`tikaf. She had a talk with him for a while, then she got up in order to return home. The Prophet accompanied her back home, as it was night. Her house was at Usamah bin Zayd's house on the edge of Al-Madinah. While they were walking, two Ansari men met them and passed by them in a hurry, for they were shy to bother the Prophet while he was walking with his wife. He told them:
«عَلى رِسْلِكُمَا، إِنَّهَا صَفِيَّةُ بِنْتُ حُيَي»
(Do not run away! She is (my wife) Safiyyah bint Huyai.) Both of them said, "All praise is due to Allah, (How dare we think of any evil) O Allah's Messenger ﷺ!" The Prophet said (to them):
«إِنَّ الشَّيْطَانَ يَجْرِي مِنِ ابْنِ آدَمَ مَجْرَى الدَّمِ، وَإِنِّي خَشِيتُ أَنْ يَقْذِفَ فِي قُلُوبِكُمَا شَيْئًا، أَوْ قَالَ: شَرًّا»
(Shaytan reaches everywhere in the human body, that the blood reaches. I was afraid lest Shaytan might suggest an evil thought in your minds.)
Imam Ash-Shafi`i commented, "Allah's Messenger ﷺ sought to teach his Ummah to instantly eliminate any evil thought, so that they do not fall into the prohibited. They (the two Ansari men) had more fear of Allah than to think evil of the Prophet . Allah knows best."
The Ayah (2:187) prohibits sexual intercourse and anything like kissing or embracing that might lead to it during I`tikaf. As for having the wife helping the husband, it is allowed. It is reported in the Two Sahihs that `A'ishah said, "Allah's Messenger ﷺ would bring his head near me (in her room) and I would comb his hair, while I was on my menses. He would enter the room only to attend to what a man needs."
Allah's statement:
تِلْكَ حُدُودُ اللَّهِ
(These are the limits (set) by Allah) means, `This is what We have explained, ordained, specified, allowed and prohibited for fasting. We also mentioned the fast's objectives, what is permitted during it, and what is required of it. These are the set limits that Allah has legislated and explained, so do not come near them or transgress them.' `Abdur-Rahman bin Zayd bin Aslam said, "(Allah's set limits mentioned in the Ayah) mean these four limits (and he then recited):
أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَآئِكُمْ
(It is made lawful for you to have sexual relations with your wives on the night of As-Siyam (fasting).) and he recited up to:
ثُمَّ أَتِمُّواْ الصِّيَامَ إِلَى الَّيْلِ
(then complete your Sawm (fast) till the nightfall.) My father and other's used to say similarly and recite the same Ayah to us."
Allah said:
كَذلِكَ يُبَيِّنُ اللَّهُ آيَاتِهِ لِلنَّاسِ
(Thus does Allah make clear His Ayat to mankind) meaning, `Just as He explains the fast and its rulings, He also explains the other rulings by the words of His servant and Messenger, Muhammad ﷺ .' Allah continues:
لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ
(to mankind that they may attain Taqwa.) meaning, `So that they know how to acquire the true guidance and how to worship (Allah).' Similarly, Allah said:
هُوَ الَّذِى يُنَزِّلُ عَلَى عَبْدِهِ ءَايَـتٍ بَيِّنَـتٍ لِّيُخْرِجَكُمْ مِّنَ الظُّلُمَـتِ إِلَى النُّورِ وَإِنَّ اللَّهَ بِكُمْ لَرَءُوفٌ رَّحِيمٌ
(It is He Who sends down manifest Ayat to His servant (Muhammad ) that He may bring you out from (types of) darkness into the light. And verily, Allah is to you full of kindness, Most Merciful.) (57:9)
Dans les premiers temps de la prescription du jeûne, il était illicite pour l’homme qui s’endormait la veille d’un jour de jeûne et se réveillait avant l’aube de manger ou d’approcher son épouse. Allah abrogea ce jugement et vous rendit licite, ô croyants, d’avoir des rapports intimes avec vos épouses les veilles de jours de jeûne, car vos épouses sont une protection et un contentement charnel pour vous et vous pour elles. Vous ne pouvez donc vous passer l’un de l’autre. Allah savait que vous vous fourvoyiez en commettant ce qu’Il vous avait défendu, mais a été miséricordieux avec vous, a accepté votre repentir et a allégé le jugement en question. Maintenant, ayez des rapports intimes avec elles et recherchez ce qu’Allah vous a prédestiné comme descendance. De même, mangez et buvez toute la nuit jusqu’à ce que vous voyiez avec certitude l’apparition de l’aube (`al-fajru ş-şâdiqu) qui se vérifie par la nette distinction entre la lueur du jour et l’obscurité de la nuit. Jeûnez alors en vous abstenant de tout ce qui rompt le jeûne de l’aube jusqu’au coucher du soleil et n’ayez pas de rapports intimes avec vos épouses tandis que vous êtes en retraite spirituelle dans les mosquées car ceci annule le jeûne. Ces jugements énoncés sont les limites d’Allah entre le licite (`al-ħalâlu) et l’illicite (`al-ħarâmu). Ne les approchez donc jamais. Quiconque s’approche des limites d’Allah risque de commettre l’illicite. C’est par cette explication claire et limpide de ces jugements qu’Allah expose Ses versets au gens, vont-ils Le craindre et accomplir ce qu’Il ordonne et délaisser ce qu’Il interdit?
Durante los primeros tiempos de la prescripción del ayuno, el hombre que se dormía por la noche y despertaba antes del alba, tenía prohibido comer y mantener relaciones con su esposa. Al‑lah abrogó este precepto e hizo lícito mantener relaciones íntimas con el cónyuge, dado que los cónyuges les brindan protección y gozo el uno al otro. No pueden estar el uno sin el otro. Al‑lah sabía que ustedes se extraviaban y transgredían esta prohibición, pero Él ha sido misericordioso con ustedes, ha aceptado su arrepentimiento y ha aligerado el precepto en cuestión. Ahora, pueden mantener relaciones íntimas. Así mismo, coman y beban toda la noche hasta que distingan con certeza la llegada del alba (al-fayru) que se comprueba por la clara distinción entre la luz del día y la oscuridad de la noche. Ayunen entonces absteniéndose de todo lo que pueda romper el ayuno desde el alba hasta que caiga el Sol, y no mantengan relaciones íntimas con sus cónyuges si realizan el retiro espiritual en las mezquitas ya que esto lo anula. Los preceptos así enunciados son los límites impuestos por Al‑lah entre lo lícito (al-jalal) y lo ilícito (al-jaram). No los transgredan jamás. Aquel que se acerca demasiado a los límites se arriesga a cometer actos ilícitos. A través de esta explicación clara y nítida de sus preceptos, Al‑lah expone Sus signos a las personas.
187- Oruç gecesinde kadınlarınıza yaklaşmak size helâl kılındı. Onlar sizin elbisenizdir, siz de
onlar için bir elbisesiniz. Allah nefislerinize karşı hainlik ettiğinizi bildiği için tevbenizi
kabul etti ve sizi affetti. Artık kadınlarınıza yaklaşın ve Allah’ın size takdir ettiğini
isteyin. Fecrin beyaz ipliği siyah ipliğinden tarafınızdan seçilinceye kadar yiyin için, sonra
orucu geceye kadar tamamlayın. Mescidlerde itikâfta bulunduğunuz zaman kadınlarınıza
yaklaşmayın. Bunlar Allah’ın sınırlarıdır, sakın onlara yaklaşmayın. İşte Allah insanlara
takvaya erişsinler diye âyetlerini böylece açıklar.
187. Orucun farz kılındığı ilk dönemlerde müslümanlara uyuduktan sonra gece boyunca yemek, içmek
ve cima haram idi. Bu, onların bazılarına zor geldi. Yüce Allah da bu hükmü hafifletti ve orucun
bütün geceleri boyunca ister uyusun, ister uyumasılar yemeyi, içmeyi ve cimayı mubah kıldı.
Çünkü onlar emrolundukları bazı şeyleri terk etmek sureti ile kendilerine hainlik ediyorlardı.
Bunun üzerine Allah bu emri genişleterek “tevbenizi kabul etti.” Eğer
onun bu genişletmesi olmasaydı sizin günaha girmeniz kaçınılmaz olurdu. “ve sizi affetti”
geçmişteki hainliklerinizi bağışladı.
“Artık” Allah tarafından gelen bu ruhsat ve genişlikten sonra “onlara”
onlarla ilişki kurmak, öpmek, dokunmak vb. hallerle “yaklaşın ve Allah’ın size takdir ettiğini isteyin.”
Eşlerinize yaklaşma halinde Yüce Allah’a da yakınlaşmayı niyet edin. Onlara yaklaşmaktaki en
büyük maksat ise zürriyetin hâsıl olması, kendisinin ve eşinin iffetini koruması ve nikâhın
maksatlarının husule gelmesidir. Allah’ın size takdir ettiklerinden birisi de Ramazan orucu
gecelerine tesadüf eden Kadir Gecesidir. Öyleyse bu lezzetle meşgul olup bu Kadir gecesini
kaçırmamalısınız. Çünkü kaçırılan bir lezzet bilâhare ele geçirilebilir, fakat Kadir Gecesi
kaçırılacak olursa bir daha ele geçirilemez.
“Fecrin beyaz ipliği siyah ipliğinden tarafınızdan seçilinceye kadar yiyin için”
Bu; yeme, içme ve cimanın son vaktidir. Bu buyruktan anlaşıldığına göre fecrin (tan yerinin)
ağardığından yana şüphe içerisinde iken yemek yenecek olursa bunun bir mahzuru yoktur. Yine bu
buyrukta -emir ifadesi dolayısıyla- sahur yemeği yemenin de sahurun ertelenmesinin de müstehap
olduğuna delil vardır. Bu da Yüce Allah’ın kullarına ruhsat vermesi ve kolaylık sağlamasından
anlaşılmaktadır. Yine bu buyrukta kişinin cima dolayısıyla cünüp olduğunda tan yerinin
ağarmasına rağmen gusletmemesinde bir sakınca olmadığın ve orucunun da geçerli olduğuna delil
vardır. Çünkü cimanın tan yerinin ağarmasına kadar mubah olması, tan yerinin ağardığında kişinin
cünüp olması sonucunu doğurur. Doğru olan bir şeyin doğurduğu sonuç da doğrudur.
“Sonra” tan yeri ağardığı vakit “orucu” yani oruç bozan şeylerden uzak
durmayı “geceye kadar tamamlayın.” Bu da güneşin batış vaktidir.
Oruç gecelerinde ilişki mubah olmakla beraber herkes için mubah değildir. İtikâfta bulunan
kimseye bu, helâl olmadığından Yüce Allah şu buyruğu ile bunu istisna etmektedir:“Mescidlerde itikâfta bulunduğunuz zaman kadınlarınıza yaklaşmayın.”
Sizlerin itikâf vasfınız devam ettiği sürece onlara yaklaşmayın.
İtikâf Allah’a itaat olmak üzere ve yalnızca ona yönelmek kastı ile mescitlerden ayrılmamak
demektir ki bu ayet-i kerime onun meşru olduğuna ayrıca itikâfın yalnızca mescidde geçerli
olduğuna delildir. Mescidlerin tarifinden de anlaşıldığı üzere bu mescidler, örfte “mescid” diye bilinen ve beş vakit namazın cemaatle kılındığı yerdir. Yine bu buyrukta eşlerin ilişkisinin itikafı bozan hususlardan biri olduğu da anlaşılmaktadır.
“Bunlar” yani bu sayılanlar -ki onlar da oruçta yeme, içme, cima ve benzeri orucu bozan şeylerin haram olması,
mazereti olmayan kimselere oruç açmanın haram kılınması ve itikafta bulunan kimse için ilişkinin
haram olmasıdır- “Allah’ın” kulları için belirlediği ve işlemelerini yasak kıldığı “sınırlarıdır. Sakın onlara yaklaşmayın.”
Yaklaşmama emri “sakın bunları işlemeyin” emrinden daha beliğdir. Çünkü
yaklaşma yasağı bizatihi haram olan şeyi işleme yasağını da kapsar. Aynı zamanda o harama
ulaştıran yolların yasaklanmasını da kapsar. Kul haramları terk etmekle emrolunduğu gibi
onlardan mümkün olduğunca uzak durmak ve haramlara davet eden her türlü sebebi terk etmekle de
emrolunmuştur. Emirlere gelince Allah bu konuda:“Bunlar Allah’ın sınırlarıdır, onları aşmayın.”(el-Bakara, 2/229) buyurarak onları çiğnemeyi yasaklamaktadır.
“İşte Allah insanlara takvaya erişsinler diye âyetlerini böylece açıklar.”
Sözü geçen hükümleri kullarına en mükemmel ve en açık şekilde tam anlamı ile izah eder, açıklar.
Hak onlar için apaçık ortaya çıktığı takdirde onlar da ona tâbî olurlar. Batıl da açıkça ortaya
çıktığında ondan uzak dururlar. Çünkü insan haram olduğunu bilmediği haram bir işi yapabilir.
Eğer haram olduğunu bilirse de yapmaz. İşte Yüce Allah insanlara âyetlerini genişçe açıkladığına
göre artık onların ileri süreceği herhangi bir mazeret ve delilleri kalmamaktadır. Bu da onların
takvâlı olmalarına bir vesiledir.
Fu inizialmente vietato all'uomo che si addormenta la notte del digiuno e poi si sveglia prima dell'alba, di mangiare o di avvicinarsi alla propria moglie. Ciò fu cambiato, e Allāh vi ha permesso, o credenti, nelle notti di digiuno, i rapporti sessuali con le vostre mogli; esse sono una protezione per voi, e voi altrettanto per loro. Nessuno può fare a meno dell'altro. Allāh sapeva che cercavate di fare ciò che vi ha proibito, così fece scendere la Sua Misericordia su di voi, vi guidò a pentirvi e vi alleviò i divieti. Ora, il rapporto con esse è lecito, ed è lecito chiedere i figli che Allāh vi dona. E mangiate e bevete tutta la notte, fino ai segni della prima aurora ﴾Fajr﴿, cioè la separazione dall'oscurità della notte, e poi completate il digiuno astenendovi da tutto ciò che interrompe il digiuno, dall'alba al tramonto; e non frequentate le donne mentre siete in ritiro nelle moschee, poiché ciò lo interrompe. Tali disposizioni sono limiti di Allāh che chiariscono ciò che è lecito e ciò che è illecito ﴾Al-Ħalēl, Al-Ħarām الحلال والحرام﴿, non infrangerle mai, perché chi si avvicina a questi limiti di Allāh rischia di cadere nel peccato. E con queste disposizioni così chiare, Allāh mostra i Suoi segni alla gente affinché Lo temano, compiendo ciò che ha ordinato loro di compiere ed evitando ciò che ha loro ordinato di evitare.
Noong sa simula, ipinagbabawal sa lalaki, kapag natulog sa gabi ng pag-aayuno at pagkatapos nagising bago ng madaling-araw, na kumain o lumapit sa maybahay niya, ngunit nagpawalang-bisa si Allāh niyon. Nagpahintulot si Allāh sa inyo, O mga mananampalataya, sa mga gabi ng pag-aayuno ng pakikipagtalik sa mga maybahay ninyo sapagkat sila ay panakip at pananggalang sa imoralidad para sa inyo at kayo ay panakip at pananggalang sa imoralidad para sa kanila. Hindi makapagwawaksi ang isa't isa sa inyo. Nakaalam si Allāh na kayo noon ay nagtataksil sa mga sarili ninyo sa pamamagitan ng paggawa sa sinaway Niya sa inyo kaya naawa Siya sa inyo, tumanggap sa pagbabalik-loob ninyo, at nagpagaan sa inyo. Kaya ngayon, makipagtalik kayo sa kanila at humiling kayo ng itinakda ni Allāh para sa inyo na mga supling. Kumain kayo at uminom kayo sa gabi sa kabuuan nito hanggang sa luminaw sa inyo ang pagsikat ng totoong madaling-araw sa pamamagitan ng kaputian ng madaling-araw at pagkahiwalay nito sa kaitiman ng gabi. Pagkatapos lubusin ninyo ang pag-aayuno sa pamamagitan ng paghinto sa mga nakasisira sa pag-aayuno mula sa pagsikat ng madaling-araw hanggang sa lumubog ang araw. Huwag kayong makipagtalik sa mga maybahay habang kayo ay mga namamalagi sa mga masjid dahil iyon ay makasisira roon. Ang mga patakarang nabanggit na iyon ay mga hangganan ni Allāh sa pagitan ng ipinahihintulot at ipinagbabawal kaya huwag kayong lumapit sa mga ito kailanman sapagkat tunay na ang sinumang lumapit sa mga hangganan ni Allāh ay halos masadlak sa ipinagbabawal. Sa pamamagitan ng tulad ng maliwanag na hayag na paglilinaw na ito para sa mga patakarang iyon naglilinaw si Allāh sa mga tanda Niya para sa mga tao, nang sa gayon sila ay mangingilag magkasala sa Kanya sa pamamagitan ng paggawa sa ipinag-utos Niya at pag-iwan sa sinaway Niya.
E non frodatevi a vicenda illegalmente, commettendo furti o usando la forza, o con imbrogli, e non recatevi ai tribunali con cause false per ottenere parte dei beni degli altri, perché tutto ciò è peccato, e voi siete consapevoli che, in verità, Allāh ha vietato ciò; chi compie peccato con consapevolezza, compie un grande crimine che prevede una dura punizione.
Bribery is prohibited and is a Sin
`Ali bin Abu Talhah reported that Ibn `Abbas said, "This (Ayah 2:188) is about the indebted person when there is no evidence of the loan. So he denies taking the loan and the case goes to the authorities, even though he knows that it is not his money and that he is a sinner, consuming what is not allowed for him." This opinion was also reported from Mujahid, Sa`id bin Jubayr, `Ikrimah, Al-Hasan, Qatadah, As-Suddi, Muqatil bin Hayan and `Abdur-Rahman bin Zayd bin Aslam. They all stated, "Do not dispute when you know that you are being unjust."
The Judge's Ruling does not allow the Prohibited or prohibit the Lawful
It is reported in the Two Sahihs that Umm Salamah narrated that Allah's Messenger ﷺ said:
«أَلَا إِنَّمَا أَنَا بَشَرٌ، وَإِنَّمَا يَأْتِينِي الْخَصْمُ، فَلَعَلَّ بَعْضَكُمْ أَنْ يَكُونَ أَلْحَنَ بِحُجَّتِهِ مِنْ بَعْضٍ فَأَقْضِيَ لَهُ، فَمَنْ قَضَيْتُ لَهُ بِحَقِّ مُسْلِمٍ فَإِنَّمَا هِيَ قِطْعَةٌ مِنْ نَارٍ، فَلْيَحْمِلْهَا أَوْ لِيَذَرْهَا»
(I am only human! You people present your cases to me, and as some of you may be more eloquent and persuasive in presenting his argument, I might issue a judgment in his benefit. So, if I give a Muslim's right to another, I am really giving him a piece of fire; so he should not take it.)
The Ayah and the Hadith prove that the judgment of the authorities in any case does not change the reality of the truth. Hence, the ruling does not allow what is in fact prohibited or prohibit what is in fact allowed. It is only applicable in that case. So if the ruling agrees with the truth, then there is no harm in this case. Otherwise, the judge will acquire his reward, while the cheater will acquire the evil burden.
This is why Allah said:
وَلاَ تَأْكُلُواْ أَمْوَلَكُمْ بَيْنَكُم بِالْبَاطِلِ وَتُدْلُواْ بِهَآ إِلَى الْحُكَّامِ لِتَأْكُلُواْ فَرِيقًا مِّنْ أَمْوَالِ النَّاسِ بِالإِثْمِ وَأَنتُمْ تَعْلَمُونَ
(And eat up not one another's property unjustly, nor give bribery to the rulers (judges before presenting your cases) that you may knowingly eat up a part of the property of others sinfully.) meaning, `While you know the falsehood of what you claim. ' Qatadah said, "O son of Adam! Know that the judge's ruling does not allow you what is prohibited or prohibit you from what is allowed. The judge only rules according to his best judgment and according to the testimony of the witnesses. The judge is only human and is bound to make mistakes. Know that if the judge erroneously rules in some one's favor, then that person will still encounter the dispute when the disputing parties meet Allah on the Day of Resurrection. Then, the unjust person will be judged swiftly and precisely with that which will surpass whatever he acquired by the erroneous judgment he received in the life of this world."
Huwag kumuha ang iba sa inyo ng yaman ng iba pa sa inyo sa paraang hindi isinabatas gaya ng pagnanakaw, pangangamkam, at pandaraya. Huwag kayong makipag-alitan hinggil sa mga ito sa mga namamahala upang makakuha kayo ng isang pangkatin mula sa mga yaman ng mga tao habang mga nasasangkot sa pagsuway samantalang kayo ay nakaaalam na si Allāh ay nagbawal niyon sapagkat ang paglalakas-loob sa pagkakasala kalakip ng kaalaman ng pagbabawal rito ay higit na matindi sa kapangitan at higit na mabigat sa kaparusahan.
188- Mallarınızı aranızda batıl yollarla yemeyin ve bile bile insanların mallarından bir kısmını
günah (bir yol) ile yemek için onları hâkimlere vermeyin.
188. “Mallarınızı” yani sizden başkalarının mallarını “batıl yollarla yemeyin.”
Burada “mallarınızı” diye buyrulmuş olması müslüman bir kimsenin kendisi
için sevdiği şeyi kardeşi için sevmesi, onun malına tıpkı kendi malına saygı gösterdiği gibi
saygı göstermesi gerektiğinden dolayıdır. Diğer taraftan bir kimsenin başkasının malını yemesi,
başkasına da gücü yetmesi halinde kendi malını yeme cesaretini kazandırır.
Mal yeme biri hak diğeri de batıl yolla olmak üzere iki türlü olduğundan ve haram olan da sadece
batıl yolla yeme olduğundan dolayı Yüce Allah, yenilen malı bu şekilde batılla kayıtlamıştır.
Bunun kapsamına gasp, hırsızlık, emanet bırakılan veya ödünç verilen bir mala yahut buna benzer
bir şeye hainlik etmek de girmektedir. Yine faiz akitleri, bütün çeşitleri ile kumar da bu batıl
yollarla yemenin kapsamına girmektedir. Çünkü bu şekilde yenilen mallar mubah olan bir bedel
karşılığında yenilmemektedir. Alışverişte, kira ve benzerlerinde aldatma sureti ile malların
yenilmesi de batıl yollarla yeme kapsamı içerisindedir. Ücretle çalıştırılanların ücretlerinin
yenilmesi de bu kapsama dâhildir. Ücretle çalışanların gereğini yerine getirmedikleri bir işin
ücretini almaları da böyledir. Yalnızca Allah rızası gözetilmedikçe geçerli olmayan, Allah’a
yakınlaştırıcı ameller ve ibadetler karşılığında ücret almak da bu kapsama girmektedir.
Zekâtlardan, sadakalardan, vakıflardan ve vasiyetlerden, hak sahibi olmayan kimselerin bir
şeyler almaları yahut haklarından fazlasını almaları da bu kapsama dâhildir.
Bütün bunlar ve benzer şekiller, batıl yollarla mal yeme çerçevesi içerisindedir ve hiçbir
şekilde helâl değildir. Hatta bu konuda bir anlaşmazlık çıksa ve şeriatla hükmeden bir hakimin
huzurunda dava açılsa, malı batıl yolla yemek isteyen kişi de haklının delilini hükümsüz kılacak
şekilde bir delil ortaya koysa ve hakim de buna binaen o haksız kimsenin lehine hüküm verecek
olsa dahi bu böyledir. Zira hâkimin verdiği bu hüküm ne haram olan bir şeyi mubah kılabilir, ne
de helâl olan bir şeyi haram kılabilir. Çünkü hâkim ancak işittiğine uygun olarak hüküm verir,
yoksa işlerin hakikatleri olduğu gibidir. O nedenle hâkimin verdiği hükümde haksız olan için ne
rahat etme ne malın helâl olma ihtimali ne de huzur söz konusu değildir.
Bir kimse hâkime batıl bir delil sunacak olsa, hâkim de buna dayanarak onun lehine hüküm verecek
olsa, bu helâl olmayan şey o kimse için helâl olmaz ve böyle bir kimse başkasının malını batıl
yol ile ve günah ile -hem de bunu bile bile- yemiş olur. Böyle birisinin cezası da daha ağır
olur, buna binaen ona verilecek ceza da daha ağırdır.
Buna binaen vekil, kendisine vekalet verenin davasında haksız olduğunu bilir ise haksız olan
adına davayı sürdürmesi, onu savunması helâl değildir. Nitekim Yüce Allah:“Hainlerin savunucusu olma!”(en-Nisa, 4/105) buyurmaktadır.
No se apropien ilegalmente de los bienes de otros, robando, expoliando o engañando. Y no se presenten ante los jueces para que les cedan ilegalmente una parte de los bienes de otros cuando ustedes saben perfectamente que no les pertenecen. En efecto, cometer un pecado que es además un acto ilícito es más aberrante y más duramente castigado.
Và cấm các ngươi lấy tài sản của nhau một cách bất chính như trộm cắp, chiếm đoạt, gian lận và cũng đừng thưa kiện ra tòa bằng mưu mô xảo quyệt để lấy tài sản của người khác một cách tội lỗi trong khi các ngươi biết đó là điều Allah nghiêm cấm. Việc biết điều đó bị cấm mà vẫn làm quả là một hành động xấu xa và đáng phải chịu phạt nặng nề.
Nemojte jedni drugima uzimati imetak na nepropisan način, poput krađe, otimačine i prevare, i nemojte se služiti sudskim parnicama da biste, griješno, ljudima uzimali imetke, a znate da vam je Allah to zabranio. Činjenje grijeha uz znanje da je to grijeh je jedna od najružnijih stvari i iziskuje jednu od najvećih kazni.
Previous verses dealt with injunctions relating to fasting in which the use of lawful things has been forbidden during a fixed period and fixed timings. Now in this verse, the acquisition and use of Haram or unlawful wealth or property has been forbidden. This has a thematic congruity since the real purpose behind fasting, an act of worship, is nothing but to make man get used to abstaining from what is lawful for him. If he can do that, there is every likelihood that abstaining from what is totally unlawful will become all the more easier for him. There is yet another correspondence here. It is necessary that one must make an effort to break his or her fast with what is halal. Anyone who goes through the rigours of fasting throughout the day but ends up breaking his fast in the evening with what is Haram shall only find his fast unacceptable in the sight of Allah.
Commentary
This verse forbids the acquisition and use of wealth and property by unlawful means. It will be recalled that the acquisition and use of things by lawful means has been stressed upon in Verse 168 of Sarah al-Baqarah as follows:
يَا أَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ حَلَالًا طَيِّبًا وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ ﴿168﴾
O mankind, eat from whatever is on earth [ that is ] lawful and good and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.
Again, the same command appears in Surah al-Nahl:
فَكُلُوا مِمَّا رَزَقَكُمُ اللَّـهُ حَلَالًا طَيِّبًا وَاشْكُرُوا نِعْمَتَ اللَّـهِ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ ﴿114﴾
So, eat from what Allah has provided for you, permissible and good, and be grateful for the blessing of Allah, if it is Him you worship. (16:114)
The criterion of good and evil in earning
The whole world agrees that money and materials are needed and that life depends on them. So does it agree that there are favoured and permissible ways of acquiring them and there are undesirable and forbidden ways as well. Virtually the whole world looks down upon theft, robbery, and fraud, but people do not generally have some sound criterion to determine if these means are permissible or impermissible, may be this is just not possible since it relates to the well-being of the peoples of the entire world and affects humanity as such. Therefore, a universal criterion, sound and reasonable, can only come from the Lord-Creator of all the worlds through the medium of revelation. Otherwise, if human beings were themselves given the choice of forging their own criterion, naturally, those who give it a legal framework will think more about their nation, country or community and, as customary, this would be different from what would be thought about other nations and countries. Even if this exercise was done through an international body representing the whole world, that too, as experience shows, cannot satisfy all human beings. As a result, there will be legal injustice ending up in nothing but wars and chaos.
The virtues of the Islamic economic system
The Law of the permissible and the forbidden enforced by the Shari'ah of Islam comes clearly through divine revelation, or is derived from it. That law - reasonable, natural and comprehensive - is the only law that can work for every nation, country and community and could be the much wanted guarantee of peace. The reason is that everything of common utility has been left as such under this divine law, specially things to which all human beings claim equal rights, such as, the air, water, vegetation, heat, un-owned forests and the produce of uninhabited mountain growth. These are the commonly shared property of all human beings; it is not permissible for anyone to take these over as an owner.
Then there are things which, if shared, would disturb human society, or generate conflict and violence. For these the law of private ownership is promulgated. The law that governs the initial ownership of a land or its produce is different from the law of the transfer of ownership. The law has been so formulated that no human being shall be left deprived of the necessities of life, of course, on condition that he puts in his effort to acquire these. Special attention has been given to the consideration that no man usurps the rights of others, or brings loss to them, and thereby, concentrates capital in the hands of a few individuals. Under the law of the transfer of ownership - whether it is in accordance with the divine injunctions relating to post-death inheritance or takes effect through buying and selling as agreed upon by parties concerned - it was made binding that there should be absolutely no fraud or deception in the transaction and also, there should remain no such ambiguity or insufficiency which might lead to mutual bickering and dispute in the future.
Also taken into consideration is the factor of consent in transactions. It has to be made sure that the consent given by parties concerned is genuine and that such consent has not been extracted under pressure. In Islamic law, all transactions known as void, invalid or sinful have some defect inherent in the deal. At places, it could be plain fraud, at others, a return for some unknown thing or act. On occasions, someone's rights are usurped or self-interest is promoted by bringing loss upon others, or the rights of the general public are illegally disposed off. A very important reason why interest, gambling and their likes have been prohibited is that they are harmful to public interest. As a result of their evil presence in a society, some individuals get to grow as parasites while the whole community is thrown into poverty. Even if such transactions were to be carried out by a mutual consent of the parties involved, such transactions shall not be permissible because they are nothing but a formalized crime against the whole community. The present verse covers all such impermissible situations and aspects. It is interesting to note that the Holy Qur'an uses the word' أَمْوَالَكُم : (amwalakum) in وَلَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم ، translated as 'and do not eat up each other's property by false means' which basically means 'your property'. This expression has a subtle indication to the fact that those who encroach upon the property of others must think that the other person would also have the same sort of love and concern for his property as the encroacher has for his own. If the defendant was to encroach upon the offender's property unlawfully, he would certainly be hurt.
In addition to this, the verse may be releasing yet another suggestion. When someone encroaches upon the property of someone else, and if everybody else started doing this as common practice, the natural consequence would be that others would encroach upon his property, giving him what he gave to others. Looked at from this angle, encroaching upon someone's property unlawfully is really an invitation to others to come and encroach upon the encroacher's property, equally unlawfully. For a moment, imagine what would happen to a society where the cult of adulteration in articles of daily use becomes a common practice. There will be a dealer, who earns a little more by adulterating butter with cheaper oil or fat, who will then go to a milk shop and the milkman will give him milk adulterated with water. If he needs spices, these will be adulterated. The same experience will be repeated when he goes to buy medicines. So, one person earns more by adulteration while the other person takes that extra earning out of his pocket and the third person does the same to the second and the vicious circle goes on and on add nauseas nausea. Makhan38The adulterer feels good about what extra he puts in his coffers but he never looks at the hole under it for he keeps nothing of that extra in reality. Therefore, anyone who snatches the other person's money or property by false means, in fact, opens the door to the unlawful plundering of his money and property.
In relation to this verse, there is yet another point one should bear in mind. The words of this divine injunction are general: And do not eat up each other's property by false means'. This includes the usurping of someone's property, and theft, and robbery, through which money or property belonging to someone is taken away by force. Then, there is interest, gambling, bribery and all defective sales and transactions which are also impermissible under the dictates of the Islamic law, even though, there be the certitude of consent given by concerned parties. Again, any money or property acquired through lying or a false oath, or earnings which have been prohibited by Islamic law, even though one has personally sweated out to earn it, are all haram, unlawful and false. Though the words of the Qur'an forbid 'eating' quite clearly, but the drive of the meaning here is not restricted to 'eating' as such, instead, it means 'using' in the absolute sense; it could be by eating, drinking, wearing or by any other mode of use. Metaphorically, all such uses are covered under the expression 'to eat,' for instance, A ate up the property of B, which is only a manner of saying, even though all that may not be what can be 'eaten'.
The Background of Revelation
This verse was revealed in the background of a particular event which relates to a land dispute between two of the noble Companions. The case came up for hearing in the court of the Holy Prophet ﷺ . The plaintiff had no witnesses. The Holy Prophet ﷺ asked the defendant to take an oath in accordance with Islamic legal norm. He was all set to take the oath when the Holy Prophet ﷺ recited the following verse before him as a matter of good counsel:
إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّـهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا أُولَـٰئِكَ لَا خَلَاقَ لَهُمْ فِي الْآخِرَةِ
Surely, those who take a small price out of the covenant of Allah and out of their oaths, for them there is no share in the Hereafter. (3:77)
When the Companion heard this verse which warns those who try to take over someone's property through a false oath, he abandoned his intention to take that oath and surrendered the land to the plaintiff. (Ruh al-Ma'ani)
So, this was the background under which this verse was revealed. To begin with, it forbids the acquiring of someone's property by unlawful means, then towards the later part, it warns against the filing of false cases, taking of false oaths and the giving or commission-ing of false witnesses. Forbidding all these, it has been said:
وَتُدْلُوا بِهَا إِلَى الْحُكَّامِ لِتَأْكُلُوا فَرِيقًا مِّنْ أَمْوَالِ النَّاسِ بِالْإِثْمِ وَأَنتُمْ تَعْلَمُونَ
which means: 'Do not take property cases to the authorities, so that through them, you eat up some portion of the property of the people sinfully while you do know that you have no right therein and you are simply putting up a false case.'
The words وَأَنتُمْ تَعْلَمُونَ (while you know) at the end of the verse tell us that a person, who claims something on the basis of misunderstanding and files a suit in the court to acquire it, will not be covered by this warning. In an event of this nature, the Holy Prophet has said:
انما انا بشر و انتم تختصمون الی و لعل بعضکم ان یکون الحن بحجتہ من بعض فاقضی لہ علی نحوما اسمع منہ فمن قضیت لہ بشٔی من حق اخیہ فلا یاخذنہ فانما اقطع لہ قطیۃ من النار (رواہ البخاری و مسلم عن ام سلمہ ؓ)
I am human and you bring your disputes to me. May be one of you is more eloquent with his case than the other and I decide in his favour on the basis of what I hear from him. So, should he get anything from what is the right of his brother, he should not take it because, in that case, I shall be alloting him a plot from Hell. (Bukhri and Muslim from Umm Salmah (رضی اللہ تعالیٰ عنہا
The Holy Prophet ﷺ has made it clear in his saying quoted above that a Muslim judge may give a judgment under some misunderstanding in which the legal right of one party is being unlawfully given to the other, then, such a court judgment will not make the thing lawful for him. Also true is the converse, that is, it does not become un-lawful for one to whom it is lawful. In short, the judgment of a court does not make the lawful unlawful, or the unlawful lawful. If anyone succeeds in grabbing something belonging to somebody else through a court by means of fraud, false witness or oath, the curse of having done that will weigh heavy on his shoulders and he should, thinking of the ultimate accountability in the Hereafter and appearance in the court of Allah, the A11-knowing, the All-Aware, leave it off.
However, according to Imam Abu Hanifah (رح) ، if in transactions involving a contract or an annulment where the Qadi or judge have authority under Islamic law, the Qadi قاضی gives a judgment, even if it be on the basis of a false oath or witness, that judgment will render the contract or the annulment valid under the Islamic law. The rules of lawful and unlawful will stand imposed on it, although, the curse of lying and engineering false witnesses will hang round his neck.
Halal brings blessings; Haram produces evil:
There are several places in the Holy Qur'an where the abstention from the unlawful and the acquisition of the lawful has been stressed upon in many different ways. It has also been pointed out in a verse that human deeds and morals are enormously affected by eating what is lawful. If one does not eat and drink halal things, it is almost impossible to expect good moral and righteous deeds coming from that person. It was said in the Holy Qur'an:
يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا ۖ إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ ﴿51﴾
0 messengers, eat of the good things and be righteous in deeds. I am aware of what you do. (23:51)
In this verse, it will be noted that eating of the lawful has been combined with the command to do what is righteous. The hint is that righteous deeds can issue forth only when man eats and drinks what is lawful. The Holy Prophet has himself made it clear in a hadith that the address in this verse is, no doubt, to prophets, but this command is not restricted to them alone, instead, all Muslims are charged with it. Towards the end of this hadith, he also said that the prayer of a person who eats what is unlawful is not answered. The Holy Prophet a adds that there are many people who take great pains in their acts of worship, then raise their hands in prayer before Allah Almighty and say, '0 Lord, 0 Lord' but what they eat is haram حرام ، what they drink is haram حرام ، what they wear is haram حرام ، if so, how can this prayer of theirs be answered?
A great portion of the teachings of the Holy Prophet ﷺ has been devoted to the great task of saving his ummah from the unlawful and calling it to the use of what is lawful. He said:
'One who ate halal حلال ، followed the sunnah and people were not hurt by him, he will go to Paradise.' The blessed Companions ﷺ said, '0 Messenger of Allah, right now these things are common in your community. Most Muslims observe these strictly.' He said:' Yes! In future too, in every age, there will be people who shall abide by these rules.' (This hadith has been reported by Tirmidhi and he calls it sahih)
In another hadith, the Holy Prophet $ is reported to have said to the blessed Companion ` Abdullah ibn ` Umar:
There are four traits, if these are in you and you have nothing else in the world, they shall suffice you. Those four traits are: Guarding a trust, telling the truth, good morals and being particular in eating what is halal حلال .
The blessed Companion Sa'd ibn Abi Waqqas ؓ requested the Holy Prophet ﷺ to pray for him so that he may become one of those whose prayers are accepted. He said:
O Sa'd سعد ، make what you eat permissible and pure, and you shall become one whose prayers are responded to. And by Him in Whose hands rests the life of Muhammad ﷺ ، when the servant of Allah slips a morsel of what is Haram into his stomach, no deed of his is accepted for the next forty days. And a person whose flesh is made of unlawful acquisitions, for that flesh the fire of Hell is the only recipient.
The blessed Companion ` Abdullah ibn Masud ؓ reports that the.Holy Prophet ﷺ said:
By him in whose hands rests my life, no servant of Allah becomes a Muslim unless his heart and tongue become Muslim and until his neighbours become secure from his distressing deeds. And when a servant acquires the unlawful and then gives it in charity, that is not accepted; and if he spends out of it, it stays deprived of blessings; and if he leaves it behind for his inheritors, it becomes his wherewithal for the trip to Hell. Surely, Allah Almighty does not help an evil wash off another evil, but He does help the washing away of an evil deed with a good deed.
The Questions; man must answer on the Day of Resurrection
The blessed Companion Mu` adh ibn Jabal ؓ reports that the Holy Prophet ﷺ said:
ما تزال قدما عبد یوم القیامہ حتی یسال عن اربع عن عمرہ فیما افناہ و عن شبابہ فیما ابلاہ وعن مالہ من این اکتسبہ وفیما انفقہ وعن علمہ ماذا عمل فیہ (البیہقی۔ ترغیب)
No servant of Allah shall move a step on Doomsday unless he is made to answer four questions; firstly, about his life, in what did he spend it out; secondly, about his youth, in what did he consume it; thirdly, about his wealth, where from did he earn it and in what did he spend it; and fourthly, about his knowledge, how far did he act in line with it.' (Al-Bayhaqi, Targhib)
The blessed Companion, ` Abdullah ibn ` Umar ؓ reports that the Holy Prophet ﷺ once gave a sermon in which he said:
O Emigrants, I seek the refuge of Allah Almighty against five traits of character lest they should grow into you: firstly, against immodesty, for when immodesty prevails in a people they are hit by plagues, epidemics and ever-new diseases not even heard of by their elders; and secondly, against cheating in weights and measures, for when this disease grips a people, they are hit by famine, price-hikes, rigorous labour and overwork and oppressive rulers; and thirdly, against nonpayment of Zakah زکوٰۃ ، for when people do not pay Zakah زکوٰۃ ، rains are stopped; and fourthly, against the religious apathy of people, for when a community breaks its covenant with Allah and His Messenger, then Allah Almighty makes alien enemies sit over them who snatch away what belongs to them without any justification; and fifthly, against the apathy of ruling authority, for when the rulers of a people fail to decide matters in accordance with the Book of Allah, because the injunctions revealed by Allah Almighty do not suit their fancies, then Allah Almighty causes mutual hatred and disputations descend upon them. (This narration has been reported by Ibn Majah, al-Bayhaqi and others and al-Hakim has called it 'Sahih' according to the standard set by Muslim.)
May Allah Almighty give us and all Muslims the most perfect ability to stay safe against such unfortunate happenings.
Janganlah sebagian dari kalian mengambil harta sebagian yang lain secara batil, seperti mencuri, merampas dan menipu. Juga janganlah kalian mengajukan gugatan ke penguasa (pengadilan) untuk mengambil sebagian harta orang lain dengan jalan maksiat, padahal kalian tahu bahwa Allah mengharamkan hal itu. Jadi, melakukan perbuatan dosa disertai kesadaran bahwa perbuatan itu diharamkan akan lebih buruk nilainya dan lebih besar hukumannya.
Thus the life of a believer is one of renunciation. For his entire life he has to keep himself away from certain things. The month of Ramadan serves as training for this. A life of restraint during the month of fasting gives us the lesson that the true servant of God is one who worships God at the level of taqwa, and lives a life of piety and fear of God. God will answer the call only of those who bring themselves closer to Him by living a life of sacrifice.
Sizler, hırsızlık, gasp, dolandırma gibi, kanunsuz bir şekilde birbirinizin mallarını almayın. Allah'ın bunu haram kıldığını bildiğiniz halde, günaha bulaşarak bunlarla insanların mallarından bir kısmını almak için iktidar sahiplerinin önünde çekişmeyin. Haram olduğunu bile bile günah işlemek, hem daha çirkin, hem de cezası daha büyüktür.
Do not take each other’s wealth unjustly: robbing it or taking it by force or by cheating, and then making it a legal dispute in order to obtain other’s wealth wrongfully, when you know that Allah has prohibited that. Committing a sin knowingly is the worst of things and has the greatest of punishments.
Ne vous emparez pas illégalement du bien des autres, comme lorsque vous commettez un vol, une spoliation ou une tromperie, et n’allez pas devant les juges afin qu’ils vous accordent illégalement une part des biens d’autrui alors que vous savez parfaitement qu’ils ne vous appartiennent pas. En effet, commettre un péché en connaissance de cause est plus hideux et plus durement châtié.
"Dan janganlah sebagian kamu memakan harta sebagian yang lain di antara kamu dengan jalan yang
batil dan (janganlah) kamu membawa (urusan)
harta itu kepada hakim, supaya kamu dapat memakan sebagian dari pada harta benda orang lain itu
dengan (jalan berbuat) dosa, padahal kamu mengetahui." (Al-Ba-qarah: 188).
(188) Maksudnya, janganlah kalian mengambil harta seba-gian kalian,
artinya, harta orang lain. Allah menyandarkan harta itu kepada mereka, karena sepatutnya seorang
Muslim mencintai saudaranya sebagaimana ia mencintai dirinya sendiri, ia meng-hormati hartanya
sebagaimana hartanya dihormati, dan karena tindakannya memakan harta orang lain membuat orang
lain akan berani memakan hartanya saat ia mampu. Dan karena tindakan-nya memakan harta itu ada
dua macam; pertama, dengan hak dan kedua, dengan batil, dan hal yang diharamkan dari kedua macam
itu adalah ketika ia memakan harta orang lain dengan cara yang batil, maka Allah membatasinya
dengan hal tersebut.
Termasuk dalam hal itu adalah memakan harta orang lain dengan cara pemaksaan, pencurian,
pengkhianatan pada suatu titipan atau pinjaman atau semacamnya, dan juga termasuk dalam hal itu
adalah mengambilnya dengan cara barter yaitu dengan barter yang diharamkan, seperti akad-akad
riba, perjudian secara keseluruhan; semua itu adalah cara memakan harta orang lain de-ngan
batil, karena bukan dalam bentuk pertukaran imbalan yang dibolehkan. Juga termasuk di dalam hal
ini adalah mengambil dengan cara berbuat curang dalam jual beli, penyewaan, dan sema-camnya, dan
termasuk dalam hal ini juga adalah menggunakan orang-orang upahan lalu memakan hasil upah
mereka. Demikian juga mengambil upah atas suatu pekerjaan yang belum ditunaikan. Termasuk dalam
hal itu juga adalah mengambil upah terhadap ibadah dan perbuatan-perbuatan ketaatan, di mana
semua itu tidak-lah menjadi sah hingga hanya diniatkan untuk Allah تعالى semata. Termasuk dalam
hal itu juga adalah mengambil harta-harta zakat, sedekah, wakaf, dan wasiat oleh orang yang
tidak memiliki hak darinya atau lebih dari haknya yang semestinya.
Semua itu dan yang semacamnya merupakan bentuk-bentuk memakan harta dengan batil dan semua itu
tidaklah halal dengan segala bentuknya walaupun perselisihan terjadi padanya atau di-bawa ke
pengadilan agama, di mana orang yang hendak memakan harta dengan cara yang batil berdalih dengan
hujjah yang meng-ungguli hujjah orang yang benar, lalu hakim memutuskan untuk memenangkan
perkaranya dengan hujjah tersebut. Keputusan hukum dari kalian tidak membolehkan dan
menghalalkan yang telah diharamkan, karena ia hanya menetapkan keputusan atas dasar apa yang ia
dengar. Kalau tidak demikian, maka hakikat segala perkara tetaplah ada, karena keputusan hakim
yang meme-nangkan orang yang hendak mengambil harta dengan batil tersebut tidak mendatangkan
ketenangan, tidak ada pula keraguan-keraguan (tentang keharaman) bahkan
tidak pula rasa lega. Dan barangsiapa yang mengemukakan di hadapan hakim hujjah-hujjah yang
batil lalu hakim memenangkan perkaranya, maka sesungguhnya hal itu tidaklah halal baginya, dan
barangsiapa yang telah memakan harta orang lain dengan batil dan dosa, sedang ia mengetahui hal
itu, maka hukumannya tentu akan lebih keras.
Dengan demikian, seorang wakil (kuasa hukum atau penga-cara) apabila
mengetahui bahwa orang yang mewakilkannya itu batil dalam gugatannya, maka tidaklah halal
baginya untuk berse-teru demi membela seorang yang berkhianat, sebagaimana Firman Allah تعالى,
﴾ وَلَا تَكُن لِّلۡخَآئِنِينَ خَصِيمٗا 105 ﴿
"Dan janganlah kamu menjadi penantang (orang yang tidak ber-salah),
karena (membela) orang-orang yang khianat." (An-Nisa`: 105).
They ask you, O Messenger, about the formation of the new moons and their changing states. Tell them in reply about the wisdom behind them: that they measure time for people, so that they know when to do their acts of worship, such as the months of Hajj and fasting, and the completion of the year for Zakat; they also fix the time frames of transactions, such as the deadlines for paying blood money or debts. It is not righteousness or goodness that you come to houses from the rear wearing your iḥrām for Hajj or Umrah, as they used to claim during the time of ignorance before Islam. Rather, true righteousness is the righteousness of whoever is mindful, outwardly and inwardly. So, enter houses from their correct doors, because it is easier for you and less troublesome. Allah does not overburden you with difficulty, so protect yourself from the punishment of Allah by doing good, in order that you may be successful in achieving what you wish for, and in escaping from what you fear.
"Mereka bertanya kepadamu tentang bulan sabit. Katakan-lah, 'Bulan sabit itu adalah tanda-tanda
waktu bagi manusia dan (bagi ibadah) haji; dan bukanlah kebajikan itu
memasuki rumah-rumah dari belakangnya, akan tetapi kebajikan itu ialah kebajikan orang yang
bertakwa. Dan masuklah ke rumah-rumah itu dari pintu-pintunya; dan bertakwalah kepada Allah agar
kamu berun-tung'." ( Al-Baqarah: 189).
(189) Firman Allah تعالى, ﴾ يَسۡـَٔلُونَكَ عَنِ ٱلۡأَهِلَّةِۖ ﴿ "Mereka bertanya kepadamu tentang bulan sabit." Kata اَلْأَهِلَّةُ adalah bentuk jamak dari kata اَلْهِلَالُ. Maksudnya, mereka bertanya tentang faidah dan hikmah atau dzat bulan sabit tersebut. ﴾
قُلۡ هِيَ مَوَٰقِيتُ لِلنَّاسِ ﴿ "Katakanlah, 'Bulan sabit itu adalah tanda-tanda waktu bagi manusia'," maksudnya, Allah تعالى dengan kelembutan dan rahmatNya menjadikannya dengan pengaturan ini, sabit itu terlihat kecil pada awal bulan, lalu bertam-bah besar menjadi sempurna di pertengahannya, kemudian mulai berkurang dari kesempurnaannya, dan seperti itulah hingga manu-sia mengetahui tanda-tanda waktu ibadah-ibadah mereka, seperti puasa, waktu zakat, denda (kaffarat) dan masa-masa haji, dan ketika haji itu jatuh pada bulan-bulan yang telah ditentukan, serta meng-habiskan waktu yang sangat banyak, Allah berfirman, ﴾
وَٱلۡحَجِّۗ ﴿ "Dan bagi ibadah haji."
Demikian pula, dengan hal tersebut diketahuilah tempo-tempo dari hutang-hutang yang ditangguhkan, masa penyewaan, masa bilangan, dan masa kehamilan, dan lain sebagainya dari hal-hal yang merupakan kebutuhan makhluk, lalu Allah menjadikannya sebagai hitungan yang diketahui oleh setiap orang, baik anak kecil maupun orang dewasa, orang pintar maupun orang bodoh. Sean-dainya saja perhitungan itu dengan tahun matahari, maka hanya sedikit manusia yang mengetahuinya.
﴾ وَلَيۡسَ ٱلۡبِرُّ بِأَن تَأۡتُواْ ٱلۡبُيُوتَ مِن ظُهُورِهَا ﴿ "Dan bukanlah kebajikan itu me-masuki rumah-rumah dari belakangnya." Ini sebagaimana kebiasaan kaum Anshar dan selain mereka dari orang-orang Arab apabila berihram, mereka tidak memasuki rumah dari pintu-pintunya sebagai suatu tindakan ibadah dan sebagai dugaan bahwa hal itu adalah suatu kebajikan, lalu Allah تعالى mengabarkan bahwasanya hal itu bukanlah suatu kebajikan, karena Allah تعالى tidak mensya-riatkannya, dan setiap orang yang beribadah dengan suatu ibadah yang tidak disyariatkan oleh Allah dan tidak pula oleh RasulNya, maka dia telah melakukan ibadah dengan suatu bid'ah, dan Allah memerintahkan mereka untuk memasuki rumah dari pintunya karena mengandung suatu kemudahan atas mereka, yang meru-pakan kaidah dasar dari kaidah-kaidah Syariat.
Dari isyarat ayat ini dapat diambil faidah bahwa dalam setiap perkara, seyogyanya seorang manusia itu melakukannya dari jalan yang mudah dan dekat, yang cepat menyampaikannya kepada tujuan. Maka seorang yang menyeru kepada kebaikan dan melarang dari yang mungkar sepatutnya memandang kondisi orang-orang yang diserunya (atau dilarangnya), dan memakai cara kelembutan dan taktik yang dengannya dapat menyampaikannya kepada yang dimaksudkan atau kepada sebagiannya saja. Seorang pelajar dan pengajar seyogyanya menempuh cara yang paling dekat dan mu-dah untuk memperoleh apa yang dimaksudkannya, demikianlah setiap orang yang berusaha mendapatkan sesuatu, dia akan mem-peroleh apa yang dimaksudkannya dengan bantuan Dzat yang Maha Memiliki lagi yang disembah.
﴾ وَٱتَّقُواْ ٱللَّهَ ﴿ "Dan bertakwalah kepada Allah." Inilah kebajikan yang diperintahkan oleh Allah, yaitu
konsisten dalam bertakwa kepadaNya secara terus menerus dengan merealisasikan
perintah-perintahNya dan menjauhi larangan-laranganNya, karena sesung-guhnya hal itu adalah
sebab keberhasilan dan kemenangan dengan mendapatkan apa yang diinginkan serta keselamatan dari
apa yang ditakuti. Maka barangsiapa yang tidak bertakwa kepada Allah تعالى, niscaya dia tidak
memiliki jalan menuju keberhasilan, dan barang-siapa yang bertakwa kepadaNya, niscaya dia akan
bahagia dengan kemenangan dan keberhasilan.
Ey Peygamber! Sana hilallerin oluşumunu ve şeklinin değişmesi hakkında soru soruyorlar. Onlara bunun hikmeti hakkında cevap olarak şöyle de: Şüphesiz onlar, insanlar için bir vakit ölçüsüdür. Bu sayede, hac ve oruç ayını, zekâtın üzerinde bir senenin tamamlanması gibi, ibadetlerinin vakitlerini, diyet ve borcun ödenme vaktinin belirlenmesi gibi kendi aralarındaki muamelelerin vakitlerini belirler. Umre veya hac için ihrama girdiğiniz zaman, -Cahiliye döneminde inandığınız gibi- evlere arkasından girmeniz iyilik ve hayır değildir. Oysa gerçek iyilik, açık ve gizli olarak Allah'tan korkanın yaptığı iyiliktir. Evlere kapılarından girmeniz sizin için daha kolay ve meşakkate daha uzaktır. Allah sizleri içinde zorluk ve meşakkat olan bir şeyi yapmanızla mükellef kılmadı. Allah’ın azabıyla kendi aranızda salih amellerden koruyucu bir kalkan edinin. Umulur ki, arzuladığınıza nail olarak ve çekindiğinizden kurtularak felaha erersiniz.
Ti chiedono, o Messaggero, della formazione della luna e del cambiamento delle sue fasi: "Informali sul motivo di tutto ciò". In verità, è affinché le persone possano tenere il computo, per conoscere i momenti della loro adorazione, come il periodo del pellegrinaggio Ħajj, il mese del digiuno Ramadhān, il momento in cui elargire la Zakēt, le date delle transazioni commerciali, i momenti in cui pagare le penali per omicidi involontari e per i debiti. E non è giusto né corretto tornare a casa dal Pellegrinaggio o dalla Umrah senza entrare dalla porta principale, come ai tempi dell'ignoranza, piuttosto, la vera correttezza consiste nel temere Allāh interiormente ed esteriormente, ed entrare nelle proprie case dalla porta principale. Questo è più facile per voi e lontano dalle tribolazioni, perché Allāh non vuole aggravarvi con alcun disagio e difficoltà; e stabilite una barriera tra voi e il tormento di Allāh compiendo buone azioni, affinché riusciate ad ottenere ciò che desiderate e la salvezza da ciò che più temete.
The Crescent Moons
Al-`Awfi related that Ibn `Abbas said, "The people asked Allah's Messenger ﷺ about the crescent moons. Thereafter, this Ayah was revealed:
يَسْـَلُونَكَ عَنِ الأَهِلَّةِ قُلْ هِىَ مَوَاقِيتُ لِلنَّاسِ
(They ask you (O Muhammad) about the crescents. Say, "These are signs to mark fixed periods of time for mankind...) so that they mark their acts of worship, the `Iddah (the period of time a divorced woman or a widow is required to wait before remarrying) of their women and the time of their Hajj (pilgrimage to Makkah)." `Abdur-Razzaq reported that Ibn `Umar narrated that Allah's Messenger ﷺ said:
«جَعَلَ اللهُ الْأَهِلَّةَ مَوَاقِيتَ لِلنَّاسِ، فَصُومُوا لِرُؤْيَتِهِ، وَأَفْطِرُوا لِرُؤْيَتِهِ، فَإِنْ غُمَّ عَلَيْكُمْ فَعُدُّوا ثَلَاثِينَ يَوْمًا»
(Allah has made the crescents signs to mark fixed periods of time for mankind. Hence, fast on seeing it (the crescent for Ramadan) and break the fast on seeing it (the crescent for Shawwal). If it (the crescent) was obscure to you then count thirty days (mark that month as thirty days).) WThis Hadith was also collected by Al-Hakim in his Mustadrak, and he said, "The chain is Sahih, and they (Al-Bukhari and Muslim) did not recorded it."
Righteousness comes from Taqwa
Allah said:
وَلَيْسَ الْبِرُّ بِأَن تَأْتُواْ الْبُيُوتَ مِن ظُهُورِهَا وَلَـكِنَّ الْبِرَّ مَنِ اتَّقَى وَأْتُواْ الْبُيُوتَ مِنْ أَبْوَبِهَا
(It is not Al-Birr (piety, righteousness, etc.) that you enter the houses from the back, but Al-Birr is from Taqwa. So enter houses through their proper doors.)
Al-Bukhari recorded that Al-Bara' said, "During the time of Jahiliyyah, they used to enter the house from the back upon assuming the Ihram. Thereafter, Allah revealed (the following Ayah):
وَلَيْسَ الْبِرُّ بِأَن تَأْتُواْ الْبُيُوتَ مِن ظُهُورِهَا وَلَـكِنَّ الْبِرَّ مَنِ اتَّقَى وَأْتُواْ الْبُيُوتَ مِنْ أَبْوَبِهَا
(It is not Al-Birr (piety, righteousness, etc.) that you enter the houses from the back but Al-Birr is from Taqwa. So enter houses through their proper doors.)
Abu Dawud At-Tayalisi recorded the same Hadith from Al-Bara' but with the wording; "The Ansar used to enter their houses from the back when returning from a journey. Thereafter, this Ayah (2:189 above) was revealed..."
Al-Hasan said, "When some people during the time of Jahiliyyah would leave home to travel, and then decide not to travel, they would not enter the house from its door. Rather, they would climb over the back wall. Allah the Exalted said:
وَلَيْسَ الْبِرُّ بِأَن تَأْتُواْ الْبُيُوتَ مِن ظُهُورِهَا
(It is not Al-Birr (piety, righteousness) that you enter the houses from the back,)."
Allah's statement:
وَاتَّقُواْ اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ
(...and have Taqwa of Allah that you may be successful.) Have Taqwa of Allah, means to do what He has commanded you and refrain from what He has forbidden for you,
لَعَلَّكُمْ تُفْلِحُونَ
(that you may be successful.) tomorrow when you stand before Him and He thus rewards you perfectly.
Nagtatanong sila sa iyo, O Sugo, tungkol sa pagkabuo ng mga bagong buwan at pagbabago ng mga kalagayan ng mga ito. Sabihin mo habang sumasagot sa kanila tungkol sa kasanhian niyon: "Tunay na ang mga ito ay mga sukatan ng panahon para sa mga tao. Nakaaalam sila sa pamamagitan ng mga ito sa mga oras ng mga pagsamba nila gaya ng mga buwan ng ḥajj, buwan ng pag-aayuno, at pagkalubos ng panahon sa [pagbibigay ng] zakāh, at nakaalam sila sa mga oras nila sa mga pakikitungo gaya ng pagtatakda ng mga taning ng mga bayad-pinsala at mga utang." Ang pagpapakabuti at ang kabutihan ay hindi na pumunta kayo sa mga bahay mula sa mga likod ng mga ito sa panahon ng iḥrām ninyo sa ḥajj at `umrah, gaya ng inaakala ninyo noon sa Panahon ng Kamangmangan, bagkus ang pagpapakabuti sa totohanan ay ang pagpapakabuti ng sinumang nangilag magkasala kay Allāh sa lantaran at pakubli. Subalit ang pagpunta ninyo sa mga bahay mula sa mga pintuan ng mga ito, iyan ay higit na madali para sa inyo at higit na malayo sa hirap dahil si Allāh ay hindi nag-atang sa inyo ng anumang may pabigat at pahirap sa inyo. Maglagay kayo sa pagitan ninyo at ng pagdurusang dulot ni Allāh ng isang pananggalang gaya ng gawang maayos, nang sa gayon kayo ay magtatagumpay sa pagtamo ng minimithi ninyo at ng kaligtasan mula sa kinasisindakan ninyo.
189- Sana hilalleri soruyorlar. De ki: Onlar insanlar için bir de hac
için vakit ölçüleridir. İyilik evlere arkalarından girmeniz değildir, fakat esas iyilik kişinin
takva sahibi olmasıdır. O halde evlere kapılarından girin. Allah’a karşı takvalı olun ki
kurtuluşa eresiniz.”
189. “Sana hilalleri soruyorlar” yani hilallerin faydası ve hikmeti
nedir diye, yahut da bizâtihi hilâller hakkında sana soruyorlar. “De ki: Onlar insanlar için bir de hac için vakit ölçüleridir.”
Yani Yüce Allah lütuf ve rahmeti ile hilalleri bu şekilde düzenlemiştir. Hilal ayın başında
oldukça ince görünür. Ayın ortasına giderek artıp büyür, sonra ay bitinceye kadar eksilmeye
devam eder. Bu böylece sürüp gider. İnsanlar bu yolla oruç, zekât, kefaretler ve hac gibi
ibadetlerinin vakitlerini bilsinler diye böyledir. Hac belli aylarda gerçekleştiği ve uzun bir
süreç olduğundan dolayı ayrıca; “bir de hac için” diye buyurulmuştur.
Bu yolla aynı şekilde vadeleri belirlenmiş borçların zamanları, kira akitlerinin süreleri,
iddetlerin ve hamileliklerin süreleri ve buna benzer insanların (zamanlama açısından)
ihtiyaç duydukları bütün süreler bilinir. Yüce Allah ayları küçük, büyük, alim, cahil herkesin
bildiği şekilde bir hesap aracı olarak tayin etmiştir. Eğer hesap güneş senesine göre yapılmış
olsa, bunu insanlar arasında bilenler pek az olurdu.
“İyilik evlere arkalarından girmeniz değildir.” Bu Ensar ile diğer
Arapların ihramlı iken yaptıkları bir davranışı dile getirmektedir. Şöyle ki onlar ihramlı
oldukları vakit evlere kapılarından girmiyorlar ve bunu da ibadet olarak yapıyor ve bunu iyilik
zannediyorlardı. Yüce Allah böyle bir işin iyilik olmadığını haber vermektedir. Çünkü o böyle
bir işi onlara teşri buyurmamıştır. Allah’ın ve Rasûlü’nün teşri buyurmadığı bir ibadet ile
ibadet etmeye kalkışan herkes bid’at bir şeyle ibadete kalkışmış demektir. Yüce Allah bu buyruğu
ile evlere kapılarından girmelerini emretmektedir; çünkü böylesi onlara kolaydır ve kolaylık
şeriatın kurallarından birisidir.
Ayet-i kerimenin işaretinden insanın ulaşmak istediği her bir işe ona ulaştıran yakın ve kolay
yoldan gitmesi gerektiği de anlaşılmaktadır. Mesela iyiliği emretmek ve kötülüğü engellemek
isteyen kişi, işlerin durumunu göz önünde bulundurmalı bu konuda maksadı kısmen ya da tamamen
gerçekleştirecek olan yumuşak davranma ve güzel idare şeklini kullanmalıdır. İlim öğrenen ve
öğretenin de maksadını gerçekleştirecek en kısa ve en kolay yolu izlemesi gerekir. Herhangi bir
işi gerçekleştirmek isteyip ona uygun kapısından girerek gerçekleştirmeye çalışan ve buna özen
gösteren bir kimsenin ma’bud ve mutlak melikin yardımı ile maksadına kavuşması kaçınılmaz bir
şeydir.
“Allah’a karşı takvalı olun.” İşte Allah’ın emretmiş olduğu iyilik
budur. Bu da sürekli olarak Allah’ı göz önünde bulundurmak, emirlerine uymak, yasaklarından
kaçınmak suretiyle takvâya bağlı kalmaktır. İşte arzulananı elde etmek ve korkulanlardan
kurtulmak demek olan felah budur. Allah’a karşı takvalı olmayan bir kimsenin başarı ve mutluluğa
(felaha) yol bulmasına ise imkân yoktur. Allah’a karşı takvalı olanlar
ise başarı ve mutluluğa erişir.
Mensajero, te preguntan acerca de las diferentes fases lunares y su evolución. Explícales la razón respondiendo: Estas fases sirven de referencia temporal para las personas a fin de que sepan los horarios para sus ritos de adoración, los meses de la peregrinación, el mes de ayuno, el fin del año para la entrega de la caridad legal, la proximidad de los plazos acordados para las transacciones, así como los plazos para las devoluciones o para el pago de las compensaciones por crímenes. La virtud y la bondad no consisten en entrar a sus hogares por la puerta trasera al momento de sacralizarse para la Peregrinación Menor o la Peregrinación Mayor, como creían durante los tiempos preislámicos, sino que la verdadera virtud radica en temer a Al‑lah interna y externamente. Entrar a sus hogares por la puerta de adelante es más fácil y menos penoso para ustedes… Al‑lah no desea hacerles las cosas difíciles y penosas. Protéjanse del castigo de Al‑lah realizando buenas obras, puede que tengan éxito y obtengan aquello que desean, y sean protegidos de aquello que temen.
The theme of righteousness which started from Verse 177 still continues. The six injunctions that have appeared so far relate to even retaliation, bequest, fasting, I` tikaf اعتکاف and abstention from the unlawful. Now come those of Hajj حج and Jihad جہاد prior to which it was clarified that lunar months and days will be followed in Hajj and in other religious obligations. Also erased here is a custom of jahiliyyah جاھلیہ (days of ignorance) which required people in Ihram احرام to go into their houses, if needed, from the back even if it had to be through a hole in the wall bored (made a hole) punctured for this purpose, as they thought it was prohibited to enter houses from the front door when in Ihram احرام . They even rated it as 'righteousness'. So, it is immediately after the mention of Hajj that Allah Almighty tells them that entering the houses from the backs is no righteousness. Real righteousness lies in abstaining from what has been made unlawful by Allah. Since coming into houses through their doors is not forbidden, the question of abstaining from it does not arise. So, those who wish to go into their houses should enter through their doors, but the center-piece of all principles is that people must keep fearing Allah so that they can hope to have the best of both the worlds.
Verse 190-191 carry the injunction relating to fighting with disbelievers. It was the month of Dhul-Qa'dah ذوالقعدہ in the year 6 A.H. that the Holy Prophet ﷺ began his journey to the sacred city of Makkah in order to perform ` Umrah عمرہ . Makkah was still controlled by the mushrikin مشرکین (the infidels). They did not allow him and his Companions to go into the city and ` Umrah عمرہ could not be performed as intended. It took a great deal of negotiating to arrive at the agreement that the Muslims would perform ` Umrah عمرہ next year. This pact is known as the 'Peace of Hudaybiyyah'; a detailed explanation of the verse in this context will appear later.
Commentary
Reported in the first Verse (189) there is a question asked by the noble Companions and its answer given by Allah Almighty. Sayyidna ` Abdullah ibn ` Abbas ؓ says that the Companions of the Holy Prophet ﷺ had a distinct mannerliness of their own. On account of the great respect they had for him, they asked very few questions from their Prophet ﷺ . This is contrary to the practice of the communities of the past prophets who asked many questions and thus failed to observe the etiquette due before a prophet. Sayyidna ` Abdullah ibn ` Abbas ؓ adds that the total number of questions asked by the noble Companions as mentioned in the Holy Qur'an is fourteen, one of which has just appeared above: إِذَا سَأَلَكَ عِبَادِي ' And when My servants ask you...' (186). The other question is right here. Other than these, there are six more questions appearing in Surah al-Baqarah itself. The rest of the six questions come up in various other Surahs.
It is mentioned in the present verse that the noble Companions asked the Messenger of Allah about the new moon as it appears in the early part of the month, having a shape different from the sun. The new moon begins as a thin crescent slowly growing into full circle, then, it starts reducing itself in the same manner. So, they asked either about its cause or about the wisdom underlying its gradual growth. Both possibilities exist. But the answer given states the wisdom and benefit behind it. Now, if the question itself was concerned with the wisdom and benefit behind the waning and waxing of the new moon, then the answer obviously synchronizes with the question. But, if the question aimed at finding out the cause of the waning and waxing of the new moon, which is far away from the mannerliness of the noble Companions, then the answer, by electing to state its wisdom and benefit rather than its reality, simply hints that finding out the reality of the heavenly bodies is not an area under man's control anyway, and then, for that matter, the knowledge of its reality is not necessary for any practical purpose, neither in this world nor in the Hereafter. Therefore, the question of reality is absurd. What could be asked and what could be explained is that there are certain benefits that accrue to us through the waning and waxing, the setting and the rising of the moon in this manner. Therefore, in response to this, the Holy Prophet g was told that he should tell them that their benefits tied to the moon are that they will find it easy to determine the time factor in their transactions and contracts, and to know about the days of the Hajj.
The Lunar Calendar is the Islamic choice
This verse tells us no more than that the moon will help identify the count of months and days on which rest transactions and acts of worship, such as, the Hajj. The same subject has been dealt with in Sarah Yanus in the following manner:
وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ
And determined it (the moon) by stations, that you might know the number of the years and the reckoning. (10:5)
This tells us that the benefit of having the moon pass through different stages and conditions is that people may find out through it the count of years, months and days. But, in a verse of Sarah Bani Isra'il, this count has been connected to the sun as well in the following words:
فَمَحَوْنَا آيَةَ اللَّيْلِ وَجَعَلْنَا آيَةَ النَّهَارِ مُبْصِرَةً لِّتَبْتَغُوا فَضْلًا مِّن رَّبِّكُمْ وَلِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ
Then We erased the sign of the night and brought out the sign of the day to see, so that you seek the blessing from your Lord and get to know the number of years and the reckoning. (17:12)
Although this third verse proves that years and months can be counted with the help of a solar calendar also, yet the words used by the Holy Qur'an with regard to the moon very clearly indicate that the lunar calendar is a fixed choice in the Shari` ah of Islam, specially in prescribed acts of worship which relate to a particular month and its dates; for instance, the months of Ramadan and Hajj, as well as injunctions related to the days of Hajj, Muharram and Lailatul-Qadr لیلۃ القدر are all tied to the sighting of the new moon, all this because in this verse, by saying هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ (They are indicative of time for the people and of the Hajj), it has been established that the lunar calendar is the one to be trusted upon in the sight of Allah, although, the count of months can come out of a solar calendar as well.
The Shari'ah of Islam has opted for the lunar calendar because it is based on something which every sighted person can see on the horizon and be informed accordingly; the knowledge of it is equally easy for the scholars, the ignorant, the villagers, the islanders and the dwellers of the mountains. This stands in contrast with the solar calendar which depends on meteorological equipment and mathematical computations which cannot become the common personal experience of everybody so easily. Then comes the matter of religious observances, the ` ibadat عبادات ، where the lunar calendar has been fixed as an obligation. This has also been favoured in social and business transactions because it serves as a basis for the acts of Islamic worship, and a symbol of Islamic identity, notwithstanding the position of the solar calendar which has not been prohibited juristically, the only condition being that the use of the solar calendar should not become so widespread that people forget all about the lunar calendar. If this happens, it would necessarily affect the obligatory ` ibadat عبادات like Fasting and Hajj adversely, a sampling of which is visible in our time, in offices and businesses, government and private, where the solar calendar is being used with such frequency that many people do not seem to even remember all Islamic months by name. Apart from the juristic position of the lunar system, this situation is a deplorable demonstration of our lack of will to approach and uphold such a matter of national and religious identity with a sense of self-respect. It is not difficult to use the solar calendar only in office situations where one has to deal with non-Muslims as well, but for the rest of office correspondence, private dealings and daily requirements the lunar calendar may be used with advantage, that is, if this is done, the user will earn the thawab ثواب of performing a fard ` ala al-kifayah فرض علی الکفایہ (an obligation which, if performed by some, suffices for others), and of course, national identity will be preserved.
Ruling
From the verse لَيْسَ الْبِرُّ بِأَن تَأْتُوا الْبُيُوتَ مِن ظُهُورِهَا (And it is not righteousness that you come into your houses from their backs) comes the ruling that something which the Shari'ah of Islam has not classed as 'necessary' (wajib واجب ) or has not given it the status of an act of ` Ibadah عباداہ ، should not be taken as 'necessary' or an act of ` Ibadah عباداہ on one's own. This is not permissible. Similarly, taking something to be a sin while it is permissible under Islamic law is a sin in itself. This is exactly what those people had done. Entering houses through doors was permissible under religious law, yet they made it out to be a sin, while coming into the house from its back by breaking through the wall was not 'necessary' under the religious law, yet they made it out to be necessary. This was why they were admonished.
The reason why bid` at بدعت (innovations in religious matters) are not permissible is that unnecessary things are taken to be necessary like the obligatory - fard, or wajib. Or, things permissible are taken to be forbidden or unlawful. This verse makes it very clear that doing so is prohibited, and incidentally, this gives us the guiding rule in thousands of acts in vogue.
The expression وَلَا تَعْتَدُوا (and do not transgress) towards the end of the verse, according to the majority of the commentators means - 'do not go beyond the limit in fighting as to start killing women and children'.
The waxing and waning of the moon are meant to serve only as measures of time. The superstitious believe that the days when the moon is waxing are auspicious while the days of the moon’s waning are inauspicious. The moon, in fact, is an almanac of nature appearing in the sky so that people may plan the timings of their worldly affairs as well as their worship. But there are many people who have come to regard mere outward observance as religiosity.
Mereka bertanya kepadamu -wahai Rasul- tentang penciptaan bulan sabit dan perubahan keadaannya. Katakanlah untuk menjawab pertanyaan mereka tentang hikmah di balik penciptaan dan perubahan keadaan hilal, “Sesungguhnya hilal itu adalah penunjuk waktu bagi manusia untuk mengetahui waktu-waktu ibadah mereka, seperti bulan-bulan haji, bulan puasa dan sempurnanya masa setahun dalam masalah zakat. Mereka juga bisa mengetahui waktu-waktu kegiatan muamalat, seperti penetapan waktu jatuh tempo pembayaran diat dan utang. Kebajikan dan kebaikan itu bukanlah dengan mendatangi rumah dari belakang ketika kalian sedang berihram haji atau umrah, seperti yang kalian yakini di masa jahiliah, akan tetapi kebajikan yang sejati ialah kebajikan yang dilakukan oleh orang yang bertakwa kepada Allah secara lahir dan batin. Memasuki rumah melalui pintu-pintunya lebih mudah bagi kalian dan lebih jauh dari kesulitan, sebab Allah tidak pernah membebani kalian dengan sesuatu yang sulit dan berat. Buatlah tabir penghalang antara diri kalian dan neraka dengan cara melakukan amal saleh, agar kalian berhasil mendapatkan apa yang kalian inginkan dan selamat dari apa yang kalian takutkan.
Ô Messager, ils te questionnent au sujet de la formation des différentes phases lunaires et de leur évolution. Donne-leur la raison de cela en répondant: Ces phases servent de repère temporel pour les gens afin qu’ils connaissent les horaires de leurs adorations, comme les mois du pèlerinage, le mois du jeûne, l’achèvement de l’année pour l’acquittement de l’aumône légale ainsi que l’avènement des délais dans les transactions comme les délais de remboursement ou le délai de remise du prix du sang… La bonté et le bien ne consistent pas à entrer chez vous par l’arrière de vos demeures au moment de vous sacraliser pour le Petit ou le Grand Pèlerinage, comme vous le prétendiez durant l’époque préislamique, mais la véritable bonté c’est de craindre Allah extérieurement et intérieurement. Entrer dans vos maisons en passant par la porte de devant est plus aisé et moins pénible pour vous… Allah ne désire pas vous rendre les choses difficiles et pénibles. Préservez-vous du châtiment d’Allah en accomplissant de bonnes œuvres, il se peut que vous réussissiez et obteniez ce que vous désirez et échappiez à ce que vous craignez.
Họ hỏi Ngươi - hỡi Thiên Sứ Muhammad - về hiện tượng trăng lưỡi liềm thay đổi, Ngươi hãy trả lời chúng biết về ý nghĩa của hiện tượng đó là để con người nhận biết thời gian hành đạo như các tháng hành hương Hajj, tháng nhịn chay, thời gian tròn một năm để xuất Zakat; để nhận biết thời gian trao đổi mua bán như định ngày giờ trả nợ. Việc ngoan đạo và tốt đẹp không thể bằng cách leo từ trần nhà vào trong nhà sau khi đã định tâm Ehram hành hương Hajj và 'Umrah như các ngươi đã từng làm thời tiền Islam, mà thật ra ngoan đạo là lòng kính sợ Allah từ bên ngoài lẫn bên trong. Vì vậy các ngươi hãy vào nhà từ các cửa, điều đó sẽ dễ dàng cho các ngươi hơn và các ngươi sẽ không phải gặp khó khăn bởi Allah đã không bắt các ngươi làm những điều khó khăn đó. Các ngươi hãy xây bức tường bảo vệ các ngươi với hình phạt của Allah bằng nhiều việc làm ngoan đạo, hi vọng các ngươi đạt được mong muốn của mình trong nó và tránh được mọi thứ các ngươi ghét bỏ.
Pitaju te, o Poslaniče, o formiranju mlađaka i njegovim promjenama, a ti im odgovori o mudrosti tih pojava: "Oni su ljudima oznake za vrijeme pomoću kojih znaju termine svojih ibadeta, poput mjeseci hadža, mjeseca posta, upotpunjenja godine od posjedovanja nisaba za zekat; i pomoću kojih znaju termine vezane za svoje međuljudske odnose, poput određivanja termina vraćanja dugova i isplate krvarina". I nije dobročinstvo u tome da sa stražnje strane u kuće ulazite kada zanijetite stupanje u obrede hadža ili umre, kao što ste mislili u džahilijetu (predislamskom periodu), već je istinsko dobročinstvo biti bogobojazan, vanjštinom i nutrinom. Da ulazite u kuće kroz njihova vrata lakše vam je, jer vas Allah nije zadužio nečim u čemu je stvarna poteškoća. Napravite štit između sebe i Allahove kazne time što ćete činiti dobra djela, kako biste postigli ono što želite i spasili se od onoga čega se plašite.
Và các ngươi hãy chiến đấu - để giơ cao lời phán của Allah - với những kẻ vô đức tin muốn tìm cách tách các ngươi rời xa tôn giáo của Allah. Tuy nhiên, các ngươi không được phép lạm dụng điều được phép mà vượt quá giới hạn của Allah như giết trẻ con, phụ nữ, người già hoặc phanh thây người chết... quả thật Allah không yêu thương những kẻ vượt giới hạn của Allah sau khi đã được định thành luật.
The Command to fight Those Who fight Muslims and killing Them wherever They are found
Abu Ja`far Ar-Razi said that Ar-Rabi` bin Anas said that Abu Al-`Aliyah commented on what Allah said:
وَقَـتِلُواْ فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَـتِلُونَكُمْ
(And fight in the way of Allah those who fight you,)
Abu Al-`Aliyah said, "This was the first Ayah about fighting that was revealed in Al-Madinah. Ever since it was revealed, Allah's Messenger ﷺ used to fight only those who fought him and avoid non-combatants. Later, Surat Bara'ah (chapter 9 in the Qur'an) was revealed." `Abdur-Rahman bin Zayd bin Aslam said similarly, then he said that this was later abrogated by the Ayah:
فَاقْتُلُواْ الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ
(then kill them wherever you find them) (9:5).
However, this statement is not plausible, because Allah's statement:
الَّذِينَ يُقَـتِلُونَكُمْ
(...those who fight you) applies only to fighting the enemies who are engaged in fighting Islam and its people. So the Ayah means, `Fight those who fight you', just as Allah said (in another Ayah):
وَقَاتِلُواْ الْمُشْرِكِينَ كَآفَّةً كَمَا يُقَـتِلُونَكُمْ كَآفَّةً
(...and fight against the Mushrikin collectively as they fight against you collectively.) (9:36)
This is why Allah said later in the Ayah:
وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُمْ مِّنْ حَيْثُ أَخْرَجُوكُمْ
(And kill them wherever you find them, and turn them out from where they have turned you out.) meaning, `Your energy should be spent on fighting them, just as their energy is spent on fighting you, and on expelling them from the areas from which they have expelled you, as a law of equality in punishment.'
The Prohibition of mutilating the Dead and stealing from the captured Goods
Allah said:
وَلاَ تَعْتَدُواْ إِنَّ اللَّهَ لاَ يُحِبُّ الْمُعْتَدِينَ
(but transgress not the limits. Truly, Allah likes not the transgressors.)
This Ayah means, `Fight for the sake of Allah and do not be transgressors,' such as, by committing prohibitions. Al-Hasan Al-Basri stated that transgression (indicated by the Ayah), "includes mutilating the dead, theft (from the captured goods), killing women, children and old people who do not participate in warfare, killing priests and residents of houses of worship, burning down trees and killing animals without real benefit." This is also the opinion of Ibn `Abbas, `Umar bin `Abdul-`Aziz, Muqatil bin Hayyan and others. Muslim recorded in his Sahih that Buraydah narrated that Allah's Messenger ﷺ said:
«اغْزُوا فِي سَبِيلِ اللهِ، قَاتِلُوا مَنْ كَفَرَ بِاللهِ، اغْزُوا وَلَا تَغُلُّوا وَلَا تَغْدِرُوا وَلَا تَمْثُلُوا وَلَا تَقْتُلُوا وَلِيدًا وَلَا أَصْحَابَ الصَّوَامِع»
(Fight for the sake of Allah and fight those who disbelieve in Allah. Fight, but do not steal (from the captured goods), commit treachery, mutilate (the dead), or kill a child, or those who reside in houses of worship.)
It is reported in the Two Sahihs that Ibn `Umar said, "A woman was found dead during one of the Prophet's battles and the Prophet then forbade killing women and children. " There are many other Hadiths on this subject.
Shirk is worse than Killing
Since Jihad involves killing and shedding the blood of men, Allah indicated that these men are committing disbelief in Allah, associating with Him (in the worship) and hindering from His path, and this is a much greater evil and more disastrous than killing. Abu Malik commented about what Allah said:
وَالْفِتْنَةُ أَشَدُّ مِنَ الْقَتْلِ
(And Al-Fitnah is worse than killing.) Meaning what you (disbelievers) are committing is much worse than killing." Abu Al-`Aliyah, Mujahid, Sa`id bin Jubayr, `Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and Ar-Rabi` bin Anas said that what Allah said:
وَالْفِتْنَةُ أَشَدُّ مِنَ الْقَتْلِ
(And Al-Fitnah is worse than killing.) "Shirk (polytheism) is worse than killing."
Fighting in the Sacred Area is prohibited, except in Self-Defense
Allah said:
وَلاَ تُقَـتِلُوهُمْ عِندَ الْمَسْجِدِ الْحَرَامِ
(And fight not with them at Al-Masjid Al-Haram (the sanctuary at Makkah))
It is reported in the Two Sahihs that the Prophet said:
«إنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّموَاتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلى يَوْمِ الْقِيَامَةِ، وَلَمْ يَحِلَّ لِي إِلَّا سَاعَةً مِنْ نَهَارٍ، وَإِنَّهَا سَاعَتِي هذِهِ حَرامٌ بحُرْمَةِ اللهِ إِلى يَوْمِ الْقِيامَةِ، لا يُعْضَدُ شَجَرُهُ، وَلَا يُخْتَلىَ خَلَاهُ، فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِصلى الله عليه وسلّم، فَقُولُوا: إنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُم»
(Allah has made this city a sanctuary since the day He created the heavens and the earth. So, it is a sanctuary by Allah's decree till the Day of Resurrection. Fighting in it was made legal for me only for an hour in the daytime. So, it (i.e., Makkah) is a sanctuary, by Allah's decree, from now on until the Day of Resurrection. Its trees should not be cut, and its grass should not be uprooted. If anyone mentions the fighting in it that occurred by Allah's Messenger ﷺ, then say that Allah allowed His Messenger, but did not allow you.)
In this Hadith, Allah's Messenger ﷺ mentions fighting the people of Makkah when he conquered it by force, leading to some deaths among the polytheists in the area of the Khandamah. This occurred after the Prophet proclaimed:
«مَنْ أَغْلَقَ بَابَهُ فهُوَ آمِنٌ،وَمَنْ دَخَلَ الْمَسْجِدَ فَهُو آمِنٌ، ومَنْ دَخَلَ دَارَ أَبِي سُفْيَانَ فَهُوَ آمِن»
(Whoever closed his door is safe. Whoever entered the (Sacred) Mosque is safe. Whoever entered the house of Abu Sufyan is also safe.)
Allah said:
حَتَّى يُقَـتِلُوكُمْ فِيهِ فَإِن قَـتَلُوكُمْ فَاقْتُلُوهُمْ كَذَلِكَ جَزَآءُ الْكَـفِرِينَ
(...unless they (first) fight you there. But if they attack you, then kill them. Such is the recompense of the disbelievers.)
Allah states: `Do not fight them in the area of the Sacred Mosque unless they start fighting you in it. In this case, you are allowed to fight them and kill them to stop their aggression.' Hence, Allah's Messenger ﷺ took the pledge from his Companions under the tree (in the area of Al-Hudaybiyyah) to fight (the polytheists), after the tribes of Quraysh and their allies, Thaqif and other groups, collaborated against the Muslims (to stop them from entering Makkah to visit the Sacred House). Then, Allah stopped the fighting before it started between them and said:
وَهُوَ الَّذِى كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم بِبَطْنِ مَكَّةَ مِن بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ
(And He it is Who has withheld their hands from you and your hands from them in the midst of Makkah, after He had made you victors over them.) (48:24) and:
وَلَوْلاَ رِجَالٌ مُّؤْمِنُونَ وَنِسَآءٌ مُّؤْمِنَـتٌ لَّمْ تَعْلَمُوهُمْ أَن تَطَئُوهُمْ فَتُصِيبَكمْ مِّنْهُمْ مَّعَرَّةٌ بِغَيْرِ عِلْمٍ لِّيُدْخِلَ اللَّهُ فِى رَحْمَتِهِ مَن يَشَآءُ لَوْ تَزَيَّلُواْ لَعَذَّبْنَا الَّذِينَ كَفَرُواْ مِنْهُمْ عَذَاباً أَلِيماً
(Had there not been believing men and believing women whom you did not know, that you may kill them and on whose account a sin would have been committed by you without (your) knowledge, that Allah might bring into His mercy whom He wills ـ if they (the believers and the disbelievers) had been apart, We verily, would have punished those of them who disbelieved with painful torment.) (48:25)
Allah's statement:
فَإِنِ انتَهَوْاْ فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
(But if they cease, then Allah is Oft-Forgiving, Most Merciful.) which means, `If they (polytheists) cease fighting you in the Sacred Area, and come to Islam and repent, then Allah will forgive them their sins, even if they had before killed Muslims in Allah's Sacred Area.' Indeed, Allah's forgiveness encompasses every sin, whatever its enormity, when the sinner repents it.
The Order to fight until there is no more Fitnah
Allah then commanded fighting the disbelievers when He said:
حَتَّى لاَ تَكُونَ فِتْنَةٌ
(...until there is no more Fitnah) meaning, Shirk. This is the opinion of Ibn `Abbas, Abu Al-`Aliyah, Mujahid, Al-Hasan, Qatadah, Ar-Rabi`, Muqatil bin Hayyan, As-Suddi and Zayd bin Aslam.
Allah's statement:
وَيَكُونَ الدِّينُ للَّهِ
(...and the religion (all and every kind of worship) is for Allah (Alone).) means, `So that the religion of Allah becomes dominant above all other religions.' It is reported in the Two Sahihs that Abu Musa Al-Ash`ari said: "The Prophet was asked, `O Allah's Messenger ﷺ! A man fights out of bravery, and another fights to show off, which of them fights in the cause of Allah' The Prophet said:
«مَنْ قَاتَلَ لِتَكُونَ كَلِمَةُ اللهِ هِيَ الْعُلْيا فَهُوَ فِي سَبِيلِ الله»
(He who fights so that Allah's Word is superior, then he fights in Allah's cause.) In addition, it is reported in the Two Sahihs:
«أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَقُولُوا لَا إِلهَ إلَّا اللهُ، فَإِذَا قَالُوهَا عَصَمُوا مِنِّي دِمَاءَهُم وَأَمْوَالَهُمْ إلَّا بِحَقِّهَا وَحِسَابُهُمْ عَلَى الله»
(I have been ordered (by Allah) to fight the people until they proclaim, `None has the right to be worshipped but Allah'. Whoever said it, then he will save his life and property from me, except for cases of the law, and their account will be with Allah.)
Allah's statement:
فَإِنِ انتَهَواْ فَلاَ عُدْوَنَ إِلاَّ عَلَى الظَّـلِمِينَ
(But if they cease, let there be no transgression except against the wrongdoers.) indicates that, `If they stop their Shirk and fighting the believers, then cease warfare against them. Whoever fights them afterwards will be committing an injustice. Verily aggression can only be started against the unjust.' This is the meaning of Mujahid's statement that only combatants should be fought. Or, the meaning of the Ayah indicates that, `If they abandon their injustice, which is Shirk in this case, then do not start aggression against them afterwards.' The aggression here means retaliating and fighting them, just as Allah said:
فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُواْ عَلَيْهِ بِمِثْلِ مَا اعْتَدَى عَلَيْكُمْ
(Then whoever transgresses against you, you transgress likewise against him.) (2:194)
Similarly, Allah said:
وَجَزَآءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا
(The recompense for an evil is an evil like thereof.) (42:40), and:
وَإِنْ عَاقَبْتُمْ فَعَاقِبُواْ بِمِثْلِ مَا عُوقِبْتُمْ بِهِ
(And if you punish them, then punish them with the like of that with which you were afflicted. ) (16:126)
`Ikrimah and Qatadah stated, "The unjust person is he who refuses to proclaim, `There is no God worthy of worship except Allah'."
Under Allah's statement:
وَقَـتِلُوهُمْ حَتَّى لاَ تَكُونَ فِتْنَةٌ
(And fight them until there is no more Fitnah) Al-Bukhari recorded that Nafi` said that two men came to Ibn `Umar during the conflict of Ibn Az-Zubayr and said to him, "The people have fallen into shortcomings and you are the son of `Umar and the Prophet's Companion. Hence, what prevents you from going out" He said, "What prevents me is that Allah has for bidden shedding the blood of my (Muslim) brother." They said, "Did not Allah say:
وَقَـتِلُوهُمْ حَتَّى لاَ تَكُونَ فِتْنَةٌ
(And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allah))" He said, "We did fight until there was no more Fitnah and the religion became for Allah Alone. You want to fight until there is Fitnah and the religion becomes for other than Allah!"
`Uthman bin Salih added that a man came to Ibn `Umar and asked him, "O Abu `Abdur-Rahman! What made you perform Hajj one year and `Umrah another year and abandon Jihad in the cause of Allah, although you know how much He has encouraged performing it" He said, "O my nephew! Islam is built on five (pillars): believing in Allah and His Messenger, the five daily prayers, fasting Ramadan, paying the Zakah and performing Hajj (pilgrimage) to the House." They said, "O Abu `Abdur-Rahman! Did you not hear what Allah said in His Book:
وَإِن طَآئِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُواْ فَأَصْلِحُواْ بَيْنَهُمَا فَإِن بَغَتْ إِحْدَاهُمَا عَلَى الأُخْرَى فَقَـتِلُواْ الَّتِى تَبْغِى حَتَّى تَفِىءَ إِلَى أَمْرِ اللَّهِ
(And if two parties (or groups) among the believers fall to fighting, then make peace between them both. But if one of them outrages against the other, then fight you (all) against the one that which outrages till it complies with the command of Allah.) (49:9) and:
وَقَـتِلُوهُمْ حَتَّى لاَ تَكُونَ فِتْنَةٌ
(And fight them until there is no more Fitnah (disbelief))
He said, "That we did during the time of Allah's Messenger ﷺ when Islam was still weak and (the Muslim) man used to face trials in his religion, such as killing or torture. When Islam became stronger (and apparent), there was no more Fitnah." He asked, "What do you say about `Ali and `Uthman" He said, "As for `Uthman, Allah has forgiven him. However, you hated the fact that Allah had forgiven him! As for `Ali, he is the cousin of Allah's Messenger ﷺ and his son-in-law." He then pointed with his hand, saying, "This is where his house is located (meaning, `so close to the Prophet's house just as `Ali was so close to the Prophet himself')."
I borite se, želeći uzdizanje Allahove riječi, protiv onih nevjernika koji se bore protiv vas, ne bi li vas od Allahove vjere odvratili, ali nemojte prekoračivati Allahove granice, pa da ubijate djecu, žene i starce, ili da mrcvarite ubijene i tome slično. Doista Allah ne voli one koji prelaze Njegove granice u onome što je propisao i odredio.
Berperanglah kalian untuk meninggikan kalimat Allah melawan orang-orang kafir yang hendak memalingkan kalian dari agama Allah dan janganlah kalian melampaui batas-batas yang telah ditetapkan oleh Allah dengan membunuh anak-anak, kaum wanita dan orang-orang lanjut usia, atau memutilasi tubuh korban dan sebagainya. Sesungguhnya Allah tidak menyukai orang-orang yang melampaui batas-batas yang ditetapkan-Nya melalui syariat dan hukum-Nya.
Combattez les mécréants qui vous combattent dans le but de vous éloigner de la religion d’Allah, afin d’élever haut la parole d’Allah, mais ne transgressez pas les limites d’Allah en tuant des enfants, des femmes et des vieillards, en mutilant des corps ou en commettant d’autres atrocités. Allah n’aime pas ceux qui transgressent les limites de ce qu’Il a prescrit et jugé.
"Dan perangilah di jalan Allah orang-orang yang memerangi-mu, (tetapi)
janganlah kamu melampaui batas, karena sesungguh-nya Allah tidak menyukai orang-orang yang
melampaui batas. Dan bunuhlah mereka di mana saja kamu jumpai mereka, dan usirlah mereka dari
tempat mereka telah mengusir kamu (Makkah); dan fitnah itu lebih besar
bahayanya dari pembunuhan, dan ja-nganlah kamu memerangi mereka di Masjidil Haram, kecuali jika
mereka memerangi kamu di tempat itu. Jika mereka memerangi kamu (di tempat itu), maka bunuhlah mereka. Demikianlah ba-lasan bagi
orang-orang kafir. Kemudian jika mereka berhenti (dari memusuhi kamu),
maka sesungguhnya Allah Maha Pengampun lagi Maha Penyayang. Dan perangilah mereka itu, sehingga
tidak ada fitnah lagi dan (sehingga) agama hanya bagi Allah. Jika
me-reka berhenti (dari memusuhi kamu), maka tidak ada permusuhan (lagi), kecuali terhadap orang-orang yang zhalim." (Al-Baqarah: 190-193).
(190) Ayat-ayat ini mengandung perintah untuk berperang di jalan Allah.
Ini terjadi setelah hijrah ke Madinah, ketika kaum Muslimin telah kuat untuk berperang, Allah
تعالى memerintahkan mereka untuk berperang, di mana sebelumnya mereka diperintah-kan untuk
menahan diri. Dan dikhususkannya perang ﴾ فِي سَبِيلِ ٱللَّهِ ﴿ "di jalan Allah" adalah anjuran untuk ikhlas dan larangan dari saling berperang dalam fitnah di antara kaum Muslimin. (Yang diperin-tahkan untuk diperangi adalah) ﴾ ٱلَّذِينَ
يُقَٰتِلُونَكُمۡ ﴿ "orang-orang yang me-merangi kamu," yakni orang-orang yang bersiap untuk
memerangi kalian, dan mereka itu adalah orang-orang yang telah baligh dari kaum laki-laki yang
bukan orang tua yang tidak memiliki pendapat (usulan) untuk memerangi
kalian dan tidak juga ikut berperang.
Dan larangan dari tindakan melampaui batas ini meliputi segala macam bentuknya secara
keseluruhan dari membunuh orang yang tidak ikut berperang, seperti para wanita, orang-orang
gila, anak-anak, para pendeta dan sebagainya, juga memotong-motong mayat, membunuh hewan-hewan,
memotong pepohonan dan se-bagainya, yang bukan karena kemaslahatan yang kembali kepada kaum
Muslimin, dan yang termasuk melampaui batas adalah me-merangi orang-orang yang membayar jizyah
apabila mereka telah membayarnya, karena sesungguhnya hal itu tidaklah boleh.
(191-192) ﴾ وَٱقۡتُلُوهُمۡ حَيۡثُ ثَقِفۡتُمُوهُمۡ ﴿ "Dan bunuhlah mereka di mana saja kamu jumpai mereka." Ini merupakan perintah untuk memerangi mereka di mana pun mereka didapatkan, di setiap waktu dan masa, baik peperangan dalam bentuk membela diri maupun peperangan dalam bentuk penyerangan, kemudian Allah mengecualikan dari keumuman ini dari memerangi mereka ﴾
عِندَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ ﴿ "di Masjidil Haram" bahwasanya hal itu tidaklah boleh kecuali
bila mereka yang mulai memerangi kalian, maka mereka itu diperangi sebagai ganjaran atas
tindakan kesewenang-wenangan mereka. Ini berlanjut terus dalam setiap waktu hingga mereka
berhenti dari kekufuran mereka dan masuk Islam, karena Allah akan menerima taubat mereka
walaupun apa yang telah terjadi dari mereka sebelumnya dari pengingkaran kepada Allah dan
kesyirikan di dalam Masjidil Haram serta menghalangi Rasulullah dan kaum Muslimin dari
memasukinya.
Hal ini merupakan rahmat Allah dan karuniaNya atas hamba-hambaNya. Dan ketika peperangan di
Masjidil Haram dianggap sebagai tindakan pengrusakan di negeri haram ini, Allah تعالى
me-ngabarkan bahwasanya kerusakan dengan fitnah di dalamnya dengan kesyirikan dan menghalangi
agamaNya adalah lebih besar daripada kerusakan peperangan, maka sama sekali tidak ada kesa-lahan
bagi kalian wahai kaum Muslimin dalam memerangi mereka.
Ayat ini dijadikan dalil atas sebuah kaidah yang terkenal yaitu, "mengerjakan kerusakan yang
lebih kecil dari dua kerusakan demi menghindari kerusakan yang lebih besar."
(193) Kemudian Allah تعالى menyebutkan maksud dari ber-perang di
jalanNya, bahwa tujuannya bukanlah menumpahkan darah kaum kafir dan mengambil harta mereka, akan
tetapi mak-sud dari peperangan di jalan Allah adalah agar ﴾ وَيَكُونَ ٱلدِّينُ لِلَّهِۖ ﴿ "agama hanya bagi Allah تعالى," sehingga agama Allah tinggi dari seluruh agama-agama selainnya, dan juga menolak segala perkara yang bertentangan dengannya dari kesyirikan dan lainnya, dan itulah yang dimaksudkan dengan fitnah dalam ayat tersebut. Apabila maksud ini telah terpenuhi, maka tidak ada lagi pembunuhan dan tidak pula peperangan. ﴾
فَإِنِ ٱنتَهَوۡاْ ﴿ "Dan jika mereka berhenti dari memu-suhi kamu," maksudnya, dari memerangi kalian di Masjidil Haram, ﴾
فَلَا عُدۡوَٰنَ إِلَّا عَلَى ٱلظَّٰلِمِينَ ﴿ "maka tidak ada lagi permusuhan kecuali bagi
orang-orang yang zhalim." Maksudnya, tidak ada permusuhan dari kalian atas mereka kecuali orang
yang zhalim di antara mereka, karena ia berhak diberikan hukuman sesuai dengan kadar
kezhalimannya.
Fight in order to raise the word of Allah, against those of the disbelievers who fight you to turn you away from the religion of Allah; but do not overstep the limits of Allah by killing children, women, the elderly, or by mutilating the dead and so on. Allah does not love those who overstep the limits He has established and made sacred.
Makipaglaban kayo – sa paghahangad na mag-angat ng Salita ni Allāh – sa mga kumakalaban sa inyo kabilang sa mga tagatangging sumampalataya upang bumalakid sila sa inyo sa Relihiyon ni Allāh. Huwag kayong lumampas sa mga hangganan ni Allāh sa pamamagitan ng pagpatay sa mga bata, mga babae, at mga matanda, o sa pamamagitan ng pagluray sa mga patay, at tulad niyon. Tunay na si Allāh ay hindi umiibig sa mga lumalampas sa mga hangganan Niya kaugnay sa isinabatas Niya at inihatol Niya.
190- Sizinle savaşanlarla siz de Allah yolunda savaşın. Aşırı gitmeyin. Çünkü Allah aşırı
gidenleri sevmez.
191- Onları nerede bulursanız öldürün, sizi çıkardıkları yerden siz de onları çıkarın. Fitne
katilden beterdir. Onlar sizinle Mescid-i Haram’da savaşmadıkça sakın siz de onlarla orada
savaşmayın. Eğer sizinle savaşırlarsa onları öldürün. Kâfirlerin cezası işte böyledir.
192- Bununla beraber eğer (küfürden) vazgeçerlerse şüphesiz Allah çok
bağışlayıcıdır, pek merhametlidir.
193- Fitne kalmayıp din, yalnız Allah’ın oluncaya kadar onlarla savaşın. Eğer vazgeçerlerse
artık zalimlerden başkasına düşmanlık yoktur.
190. Bu âyet-i kerimeler, Allah yolunda savaş emrini ihtiva etmektedir. Bu emir müslümanların
Medine’ye hicret etmesinden sonra verilmişti. Daha önceleri savaştan ellerini çekmekle
emrolundukları halde müslümanlar savaşacak gücü bulunca Allah da onlara savaşma emrini verdi.
Savaşın “Allah yolunda” olmakla tahsis edilmesi cihadda ihlâsa bir
teşviktir ve müslümanlar arasındaki fitnelerde savaşmayı yasaklamak içindir. “Sizinle savaşanlarla”
yani sizinle savaşmaya hazır olanlarla demektir ki bunlar da mükellef erkeklerdir. Savaş
hakkında görüş belirtemeyen ve savaşamayan yaşlılar bundan müstesnadır.
“Aşırı gitmeyin.” Aşırı gitmenin yasaklanması kadın, deli, çocuk, rahib
ve bunlara benzer savaşmayan kimselerin öldürülmesi, öldürülenlerin azalarının kesilmesi,
hayvanların öldürülmesi, müslümanlar lehine maslahatı olmadıkça ağaç ve benzeri şeylerin
kesilmesi gibi bütün haksızlık ve aşırı gitme türlerini kapsamaktadır. Cizye vermek istemeleri
halinde istekleri kabul edilmesi gereken kimselerle savaşmak da aşırı gitmek ve haksızlık
kabilindendir. Çünkü böyle bir şey caiz değildir.
191-192. “Onları nerede bulursanız öldürün.” Bu, her zaman için nerede
karşılaşılırsa karşılaşılsın ister savunma, ister hücum yoluyla onlarla savaşma emrini
içermektedir. Daha sonra bu genel savaş emrinden “Mescid-i Haram’da”
istisnası getirilmektedir. Mescid-i Haram’da onlar savaşa başlamadıkça onlarla savaş caiz
değildir. Onlar başlayacak olurlarsa bu haksızlık ve saldırılarına mukabil onlarla savaşılır. Bu
da her zaman için geçerli bir hükümdür. Tâ ki küfürlerinden vazgeçip müslüman oluncaya kadar. O
vakit Allah da tevbelerini kabul eder. Bundan önce Allah’ı inkar etmiş ve Mescid-i Haram’da şirk
koşmuş, Allah’ın Rasûlü’nü ve mü’minleri oraya girmekten alıkoymuş olsalar dahi böyledir. Bu da
Allah’ın kullarına olan rahmet ve keremindendir.
Mescid-i Haram civarında savaş, haram beldede fesat çıkarma ihtimalini de akıla getirdiğinden
dolayı Yüce Allah Mescid-i Haram’da şirk koşup Allah’ın dininden alıkoyma fitnesinin öldürmenin
zararından daha ağır olduğunu haber vermektedir. O halde ey müslümanlar; bu şartlar altında
onlarla savaşmakta sizin için vebal söz konusu değildir.
Bu âyet-i kerime şu ünlü kaideye delil gösterilebilir:“Daha büyük bir kötülüğü önlemek için iki kötülükten daha hafif olanı tercih edilir.”
193. Daha sonra Yüce Allah kendi yolunda savaşmanın maksadını söz konusu ederek, cihaddan
maksadın, kâfirlerin kanlarını akıtmak ve mallarını almak olmadığını belirtmektedir. Aksine cihaddan maksad:“Din yalnız Allah’ın oluncaya kadar”
hedefinin gerçekleştirilmesidir. Yani Yüce Allah’ın dininin diğer dinlere üstün gelmesi, onun
karşıtı olan şirk ve benzeri her bir şeyin -ki buradaki “fitne” ile kastedilen de şirktir- bertaraf edilmesidir. İşte bu maksat gerçekleşecek olursa ne kimsenin öldürülmesi ne de savaş söz konusu olmaz.
“Eğer” Mescid-i Haram civarında sizinle savaşmaktan “vazgeçerlerse artık zalimlerden başkasına düşmanlık yoktur”
yani siz onlara -aralarından zulmedenler müstesna- hiçbir şekilde saldırmayın, haksızlık
etmeyin. Aralarından zulme yönelen kimse ise zulmü kadarı ile cezalandırılmayı hak eder.
Jihad: To fight in the way of Allah
That Jihad and Qital or fighting against disbelievers was prohibited prior to the emigration to Madinah is a fact the entire Muslim community agrees upon. All verses revealed during that time advised Muslims to be patient against pains inflicted on them by disbelievers, even to ignore and forgive when they can. It was after the emigration to Madinah that the first command to fight against them came through this verse (as said by al-Rabi' ibn Anas and others). Another narration from Sayyidna Abu Bakr al-Siddiq ؓ says that the first verse relating to this subject is: أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا Leave is' given to those who are fought against because they were wronged", but according to a majority of the blessed Companions and their successors, the first verse commanding to fight the disbelievers is this very verse from Surah al-Baqarah while the verse which has been identified as the first verse on this subject by Sayyidna Abu Bakr al-Siddiq ؓ ، that too being among the very initial verses revealed, could be called the first.
The command in this verse is that Muslims should fight only those disbelievers who come to fight against them. It means that there are other people too who do not take part in fighting, such as, the women, the children, the very old, the priests and monks and others devoting themselves to quiet religious pursuits, and the physically handicapped, and those casual labourers who work for disbelievers and do not go to fight along with them; it is not permissible to kill such people in a Jihad. The reason is that the command in the verse is restricted to fighting those who come to fight Muslims. The kind of people mentioned above are not all fighters. That is why Muslim Jurists رحمۃ اللہ علیہم have also ruled that should a woman, an old man or, religious person take part in actual fighting along with disbelievers or be helping them in any manner in their fight against the Muslims, then, killing them is permissible because they come under the purview of الَّذِينَ يُقَاتِلُونَكُمْ those who fight you'. (Mazhari, Qurtubi and Jassas)
The battle orders of the Holy Prophet ﷺ given to the mujahidin of Islam at the time of Jihad carry a good explanation of this injunction. In a hadith from al-Bukhari and Muslim, as narrated by the blessed Companion ` Abdullah ibn ` Umar ؓ ، it is said:
نھی رسول اللہ ﷺ عن قتل النساء والصبیان
The Holy Prophet ﷺ has prohibited the killing of women and children.'
The following instructions from the Holy Prophet ﷺ given to the Companions going on Jihad have been narrated in a hadith from Sayyidna Anas ؓ which appears in Abu Dawud: 'Go for Jihad in the name of Allah adhering to the community of the Messenger of Allah. Do not kill anyone old and weak, any young child or any woman.' (Mazhari)
When Sayyidna Abu Bakr al-Siddiq ؓ sent Yazid ibn Abi Sufyan ؓ to Syria, he gave him the same instructions. Also added there is the prohibition of killing the religiously-devoted, the monks and priests, and the labourers employed by disbelievers, especially when they do not take part in fighting (Qurtubi).
Combatan, si es necesario a aquellos incrédulos que les presenten combate pero no transgredan los límites establecidos por Al‑lah matando niños, mujeres y ancianos, mutilando cuerpos o cometiendo otras atrocidades. Al‑lah no ama a quienes transgreden los límites que Él ha prescrito.
Sizi, Allah'ın dininden alıkoymak isteyerek sizlerle savaşan kâfirlerle -Allah'ın kelimesinin yükselmesini arzulayarak- siz de savaşın. Çocukları, kadınları ve yaşlıları öldürerek, cesetleri parçalayarak veya benzeri davranışlarda bulunarak Allah'ın sınırlarını aşmayın. Şüphesiz Allah, koyduğu kanun ve hükümlerde sınırlarını aşan kimseleri sevmez.
E lottate al fine di elevare la parola di Allāh contro i miscredenti che vi combattono e che vi impediscono di proseguire verso la religione di Allāh. Tuttavia non infrangete i limiti stabiliti da Allāh uccidendo bambini, donne o anziani, o infierendo sui morti e cose simili. In verità Allāh non ama i trasgressori dei Suoi limiti, che ha decretato e stabilito nella Shari'ah.
Patayin ninyo sila saanman kayo nakatagpo sa kanila at palisanin ninyo sila mula sa pook na nagpalisan sila sa inyo, ang Makkah. Ang panliligalig na nagreresulta ng pagbalakid sa mananampalataya sa relihiyon niya at pagbabalik niya sa kawalang-pananampalataya ay higit na mabigat kaysa sa pagpatay. Huwag kayong magpasimula sa kanila sa pakikipaglaban sa tabi ng Masjid na Pinakababanal bilang pagdakila dito hanggang sa magpasimula sila sa inyo sa pakikipaglaban dito. Ngunit kung nagpasimula sila sa pakikipaglaban sa Masjid na Pinakababanal ay patayin ninyo sila. Ang tulad ng ganting ito – ang pagpatay sa kanila kapag nangaway sila sa Masjid na Pinakababanal – ay magiging ganti sa mga tagatangging sumampalataya.
Bunuhlah mereka di mana pun kalian menemukan mereka, dan usirlah mereka dari tempat di mana mereka mengusir kalian, yaitu Kota Makkah. Bencana (fitnah) yang timbul akibat melarang orang mukmin dari melaksanakan agamanya dan kembalinya ia kepada kekufuran itu lebih besar daripada pembunuhan. Janganlah kalian memulai perang dengan mereka di Masjidilharam untuk menghormati tempat suci itu, sampai mereka sendiri yang memulai perang di tempat itu. Jika mereka memulai perang di Masjidilharam, maka bunuhlah mereka. Balasan seperti ini -yaitu membunuh orang yang melakukan penyerangan di Masjidilharam- akan menjadi balasan bagi orang-orang kafir.
Uccideteli ovunque li troviate ed esiliateli dai luoghi da cui vi hanno esiliati, ovvero la Mekkah مكة. E ciò che sta accadendo ora è che essi stanno cercando di allontanare i credenti dalla loro religione per farli tornare alla miscredenza, e ciò è più grave dell'omicidio. Non iniziate a combatterli nella Moschea Sacra المسجد الحرام per la Sua Sacralità تعظيما له, finché non siano loro a combattervi in essa; ma se iniziano a combattervi nella Moschea Sacra المسجد الحرم, uccideteli, e che la loro uccisione sia loro d'esempio, se vi attaccano nella Moschea Sacra المسجد الحرام. Questa sarà la ricompensa dei miscredenti الكافرين.
Denles muerte allí donde los encuentren y expúlsenlos de los lugares de los que ustedes han sido expulsados, es decir La Meca. La cizaña (fitnah) provocada al alejar al creyente de su religión y volverlo un incrédulo es más grave que el asesinato. Por respeto no los combatan cerca de la Mezquita Sagrada, a menos que ellos los ataquen allí. Si les presentan combate cerca de la Mezquita Sagrada, tienen permiso para combatir en suelo sagrado.
Onlarla karşılaştığınız zaman onları öldürün ve onların sizleri çıkardıkları yer olan Mekke şehrinden siz de onları çıkarın. Müminin dinine engel olan ve onu küfre döndüren fitne öldürmekten daha büyüktür. Mescid-i Haram’a hürmeten onlar sizinle orada savaşmaya başlamadıkça, siz de onlarla savaşmaya başlamayın. Eğer Mescid-i Haram’ın yanında onlar sizinle savaşırlarsa, siz de onlarla savaşın. Bu ceza –Mescid-i Haram’da saldırıda bulundukları için öldürülmeleri- kâfirlerin cezasıdır.
As already explained briefly in the opening remarks, the verse 191, that is, وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُم (And kill them; wherever you find them and drive them out from where they drove you out...), was revealed after the happening at Hudaybiyyah حُدیبیہ at a time when the Holy Prophet ﷺ decided, in accordance with the condition agreed upon in the Peace Treaty of Hudaybiyyah حُدیبیہ ، to embark on a journey to Makkah to perform the qada' قضاء of ` Umrah along with his Companions, something he was stopped from doing a year before by the disbelievers of Makkah. The noble Companions ؓ ، on the eve of this projected journey, had started to worry about the disbelievers who could not be trusted upon in a peace treaty. If they chose to be aggressive, as they did a year before, what option are they going to take? Thereupon, the words used in the present verse gave them the permission to meet the challenge of their aggression and kill them where they find them. And if they could, it was permissible for them to drive the disbelievers out from where they had driven the believers out.
Since Muslims, during their entire Makkan period, were made to stay away from fighting against the disbelievers and were repeatedly asked to forego and forgive, so much so, that the noble Companions were, before the revelation of this verse, under the impression that killing disbelievers was bad, and prohibited. It was to remove this misconception that it was said: وَالْفِتْنَةُ أَشَدُّ مِنَ الْقَتْلِ "And Fitnah فِتْنَہ is more severe than to kill," that is, it is true that to kill someone is a terribly evil act, but more terrible and severe is what the disbelievers of Makkah have done by insisting on their kufr and shirk شرک (infidelity and the associating of others with Allah) and by stopping Muslims from fulfilling their religious obligations, and from performing Hajj and ` Umrah. It is to avoid this greater evil that killing them has been permitted. The word, Fitnah فِتْنَہ in the verse (not translated for want of a perfect equivalent in English) inescapably means kufr کفر and shirk شرک and to prevent Muslims from fulfilling their religious obligations of ` ibadah.(Jassas, Qurtubi and others)
Since the generality of the words 'kill them wherever you find them' might lead to the misconception that killing the disbelievers is allowed even in the precincts of Haram, this generality has been particularized in the next sentence of the verse by saying:
وَلَا تُقَاتِلُوهُمْ عِندَ الْمَسْجِدِ الْحَرَامِ حَتَّىٰ يُقَاتِلُوكُمْ فِيهِ
And do not fight them near Al-Masjid al-Haram unless they fight you there.
That is, 'you should not fight them close to Al-Masjid al-Haram, which includes all its environs in Makkah, unless they themselves start fighting you there.'
Rulings
1. In the Haram حرم (the sacred precincts) of Makkah, it is just not permissible to kill even a bird or animal, let alone the human beings. However, this same verse tells us that in the event someone starts killing somebody else within the sacred precincts, then, that other person is permitted to fight back in defence. There is a consensus of the jurists on this point.
2. It also comes out from this verse that the prohibition of initiating Jihad جھاد or Qital قتال is restricted to Al-Masjid al-Haram المسجد الحرام and its environs to which the sacred precincts extend in Makkah. At other places, just as the defensive Jihad جھاد is necessary, the initiating of Jihad جھاد and Qital قتال is also valid.
The fighting (qital) mentioned here refers to that which took place during the life of the Prophet Muhammad. The Prophet’s Makkan opponents, not content with just expelling the Prophet and his companions from Makkah, their hometown, also prevented them from living and working peacefully in the neighbouring town of Yathrib (Madinah) where they had gone to settle. Without any provocation, they repeatedly attacked the Muslims who then had to fight in self-defence. When aggression has already been committed by opponents, believers are obliged to defend themselves. Initiating hostilities is not permitted for Muslims. Only defensive war is permitted in Islam. Even defensive war has to be openly declared by an established state.
Tuez-les là où vous les rencontrerez et expulsez-les du lieu d’où ils vous ont expulsés, c’est-à-dire la Mecque. Le trouble (fitnah(fitnatun)) commis en éloignant le croyant de sa religion et en le rendant mécréant est plus grave que le meurtre. Ne commencez pas à les combattre près de la Mosquée Sacrée par respect pour elle, avant qu’eux ne commencent à vous y combattre. S’ils vous combattent près de la Mosquée Sacrée, tuez-les alors car tuer ceux qui commettent des actes d’hostilité près de la Mosquée Sacrée, est le sort qui est réservé aux mécréants.
Ubijajte ih gdje god ih nađete (jer su objavili rat islamu i muslimanima), i istjerajte ih iz mjesta iz kojih su oni vas istjerali – iz Meke. Smutnja koja je nastala usljed odvraćanja vjernika od njihove vjere i nastojanja da se vjernik preobrazi u nevjernika gora je nego ubistvo. Vi ih nemojte prvi napadati kod Svetog hrama, iz poštovanja prema njemu, sve dok oni vas prvi ne napadnu u njemu. Ako oni prvi počnu borbu u Svetom hramu, onda ih ubijajte. To njihovo ubijanje zbog toga što su učinili nasilje u Svetom hramu kazna je nevjernicima.
Và các ngươi hãy đánh chúng ở bất cứ nơi nào mà các ngươi gặp chúng, các ngươi hãy đuổi chúng ra khỏi Makkah giống như chúng đã xua đuổi các ngươi trước đây. Hành động cấm cản người có đức tin hành đạo và cũng như ép họ bỏ đạo còn nguy hại hơn cả hành động giết chóc. Và các ngươi không được khai chiến tại Masjid Al-Haram nhằm tôn trọng Masjid ngoại trừ họ khai chiến với các ngươi trước, một khi họ khai chiến với các ngươi tại Masjid Al-Haram thì các ngươi mới đáp trả họ - nghĩa là giết họ khi họ dám gây hại tại Masjid Al-Haram - đây là phần thưởng dành cho đám người ngoại đạo.
And kill them where you come across them, and make them leave the place they made you leave - which is Makkah. And oppression that stops those who believe from worshipping, making them return to disbelief and ungratefulness is worse than killing. And do not fight with them in the Sacred Mosque, out of respect for it, unless they start fighting you there. If they start fighting in the Sacred Mosque, then kill them. And fighting them if they attack in the Sacred mosque is the reward of those who deny the truth.
Apabila mereka berhenti memerangi kalian dan berhenti dari kekafiran, maka berhentilah memusuhi mereka. Sesungguhnya Allah Maha Pengampun bagi orang yang bertobat; sehingga Dia tidak akan menghukum mereka karena dosa-dosa yang sudah berlalu. Dia juga Maha Penyayang kepada mereka; sehingga Dia tidak terburu-buru menghukum mereka (di dunia).
If these aggressive disbelievers stop fighting you and stop disbelieving, then stop fighting them. Allah Forgiving to whomever repents to Him with regret, asking for forgiveness, and does not hold them to account for the disobedience they did before. He is Compassionate with them and not quick to punish.
Commentary
1. When the Holy Prophet decided to travel to Makkah in the year 7 A.H. to perform his qada"Umrah as envisaged in the peace treaty of Hudaybiyyah; his Companions ؓ who were to accompany him knew that disbelievers could not be trusted with treaties, or peace. It was quite possible that they may start fighting. Now, the blessed Companions had a problem before them. They thought if this fighting came, it would have to be within the sacred precincts of Makkah, which is not permissible in Islam. This doubt was answered in Verse 191 by stating that the sanctity of the sacred precincts of Makkah must certainly be observed by Muslims, but should the disbelievers start to fight within the sacred limits, then, it is permissible for them to fight back in defence.
2. The second problem that bothered the noble Companions was about the month, which was Dhul-Qa'dah ذوالقعدہ ، being one of the four known as the 'sacred months' wherein fighting anyone anywhere was not permissible. Now, the Muslims thought if the disbelievers of Makkah started fighting against them how could Muslims fight a defensive battle during a 'sacred month'? The verse under reference (194) was revealed to answer this doubt. The answer is that, the way a state of defence grants an exception to observing the sanctity of the Haram of Makkah, in the same manner, it allows an exception to observing the sanctity of the 'sacred months' also.
S’ils cessent de vous combattre et d’être mécréants, cessez à votre tour de les combattre. Allah pardonne à ceux qui se repentent, c’est-à-dire qu’Il ne leur reproche plus leurs péchés passés, et est miséricordieux avec eux, en ne s’empressant pas de les punir.
Se smettono di combattervi e rinunciano alla miscredenza, fermatevi: In verità Allāh è Perdonatore nei confronti di coloro che si pentono; non li rimprovera per i loro precedenti peccati; Misericordioso nei loro confronti, non li indirizza con le punizioni.
Ngunit kung tumigil sila sa pakikipaglaban sa inyo at kawalang-pananampalataya nila, tigilan ninyo sila. Tunay na si Allāh ay Mapagpatawad sa sinumang nagbalik-loob kaya hindi Siya nagpaparusa sa kanila dahil sa mga pagkakasala nilang nauna, Maawain sa kanila: hindi Siya nagmamadali sa kanila sa kaparusahan.
Si ellos cesan de combatirlos detengan ustedes también el combate. Al‑lah perdona a los que se arrepienten, es decir, no les reprocha sus pecados anteriores y es misericordioso con ellos al no apresurar su castigo.
Một khi họ chủ động kết thúc chiến tranh và tự chấm dứt mọi hành động phá rối thì các ngươi hãy chấm dứt theo, quả thật, Allah hằng tha thứ cho ai biết sám hối, vì thế các ngươi đừng trách móc các tội lỗi đã qua mà họ đã làm, Ngài khoan hồng cho họ nên không trừng phạt họ.
Pa ako se oni okane od borbe protiv vas i svog nevjerstva, vi ih ostavite na miru. Doista Allah puno prašta onome ko se pokaje i ne kažnjava ga za prethodne grijehe. On je milostiv prema takvima i ne požuruje sa kaznom.
Şayet onlar sizinle savaşmaya ve küfürlerine bir son verirlerse, siz de onlarla savaşmayı bırakın. Şüphesiz Allah, tövbe edeni bağışlar ve geçmiş günahlarından ötürü onları cezalandırmaz. Onlara karşı merhametlidir, onların cezalarını vermek için acele etmez.
Şirk koşmayıp, insanları Allah'ın yolundan engellemedikçe, onlardan bir küfür sadır olmayıp ve zahir olan din yalnız Allah'ın dini oluncaya kadar kâfirlerle savaşın. Eğer küfürlerinden ve Allah'ın yolundan alıkoymaktan vazgeçerlerse onlarla savaşmayı bırakın. Şüphesiz düşmanlık sadece kâfir olan ve Allah'ın yolundan alıkoyan zalim kimselere karşıdır.
The Quranic exhortation to do battle against religious persecution (fitnah) has been explained by ‘Abdullah ibn ‘Umar, a senior companion of the Prophet. He said that this verse referred to the coercive religious system that prevailed in the ancient world. (Fathul Bari, vol. 8, p. 60). Temporary in nature, the war against fitnah was thus one of limited duration, meant to be engaged in only until its specific purpose had been served. In the wake of the Islamic revolution, religious persecution was replaced by intellectual freedom. As ‘Abdullah ibn ‘Umar said, they had already put an end to fitnah, therefore, except in cases where self-defence had become inevitable, the Quran did not give permission for violence.
Borite se protiv nevjernika sve dok ne nestane mnogoboštvo, nevjerstvo i odvraćanje ljudi od Allahovog puta, i dok Allahova vjera ne bude gornja. Ukoliko se okanu svog nevjerstva i odvraćanja od Allahovog puta, vi prestanite brobu protiv njih, jer nema neprijateljstva osim protiv onih koji zulum čine svojim nevjerovanjem i odvraćanjem od Allahovog puta.
Combattez les mécréants jusqu’à ce qu’ils délaissent le polythéisme et n’éloignent plus les gens du sentier d’Allah. La religion victorieuse sera alors celle d’Allah. S’ils cessent d’être mécréants et d’éloigner les gens du sentier d’Allah, cessez de les combattre, car l’hostilité ne concerne que ceux dont la mécréance rend injuste et éloigne les gens du sentier d’Allah.
Fight the disbelievers until they do not prevent people from Allah’s path and there is no disbelief, and until the dominant way of life is the path of Allah. But if they stop their disbelief and stop preventing others from the path of Allah, then stop fighting them. There is to be no aggression except against those who oppress, through disbelief and by preventing people from the path of Allah.
Perangilah orang-orang kafir itu sampai mereka tidak melakukan kemusyrikan, tidak menghalang-halangi manusia dari jalan Allah, tidak ada lagi kekafiran, dan agama yang menang adalah agama Allah. Apabila mereka berhenti dari kekafiran dan dari sikap menghalang-halangi manusia dari jalan Allah maka berhentilah memerangi mereka karena sesungguhnya tidak ada permusuhan kecuali terhadap orang-orang yang zalim, baik dengan menunjukkan kekafiran maupun menghalang-halangi manusia dari jalan Allah.
Và các ngươi cứ tiếp tục chiến đấu với những kẻ vô đức tin mãi đến khi họ chấm dứt mọi hành động Shirk cũng như hành động ngăn cản thiên hạ đến với Islam và cho đến khi tôn giáo của Allah được thể hiện công khai (không khuất phục trước một thế lực nào). Một khi chúng tự chấm dứt chiến tranh thì các ngươi đừng đánh với chúng nữa, bởi quả thật, không ai là kẻ thù ngoại trừ những kẻ bất công và ngăn chặn con đường đến với Allah.
Makipaglaban kayo sa mga tagatangging sumampalataya hanggang sa walang mangyaring pagtatambal mula sa kanila ni pagbalakid sa mga tao sa landas ni Allāh ni kawalang-pananampalataya, at ang relihiyong nangingibabaw ay ang Relihiyon ni Allāh. Kaya kung tumigil sila sa kawalang-pananampalataya nila at pagbalakid nila sa landas ni Allāh, iwan ninyo ang pakikipaglaban sa kanila sapagkat tunay na walang pang-aaway kundi sa mga tagalabag sa katarungan sa pamamagitan ng kawalang-pananampalataya at pagbalakid sa landas ni Allāh.
Combatan a los incrédulos que los agreden hasta que la religión dominante sea la religión de Al‑lah. Si ellos dejan de agredirlos e impedir el Islam, detengan el combate, ya que la hostilidad solo es permitida con quien los agreda.
" E combattete i miscredenti finché non abbandonino la loro idolatria, non ostacolino più la gente verso la via di Allāh e non abbandonino la miscredenza. E la religione comune sarà la religione di Allāh. Se si astengono dalla miscredenza e smettono di ostacolare la via di Allāh, non combatteteli, poiché l'aggressione è lecita solo contro i miscredenti ingiusti e coloro che ostacolano la via di Allāh.
El mes sagrado durante el cual Al‑lah les permitió entrar en el Santuario (al-jaram) y realizar la Peregrinación Menor el séptimo año de la Hégira, es una compensación por el Mes Sagrado durante el cual los politeístas les impidieron entrar al Santuario el sexto año de la Hégira. Las sacralidades, como la sacralidad del perímetro Sagrado, del Mes sagrado y la sacralización de la peregrinación, están sujetas, cuando hay una agresión, a la ley de la retribución igualitaria. Así, si alguien los agrede en un lugar, un período o una situación sagrada, trátenlo de la misma manera sin traspasar el límite de la reciprocidad, ya que Al‑lah no ama a quienes transgreden sus límites. Teman a Al‑lah, no vayan Más Allá de lo que les está permitido y sepan que Al‑lah está con aquellos que le temen. Él facilita sus asuntos y los auxilia.
194- Haram ay haram aya karşılıktır. Hürmetler de karşılıklıdır. Onun için size kim saldırırsa
siz de tıpkı onların size saldırdıkları gibi (misliyle) karşılık verin.
Allah’a karşı takvalı olun ve bilin ki Allah takva sahipleri ile beraberdir.
194. “Haram ay haram aya karşılıktır.” Bununla müşriklerin, Hudeybiye
yılında Peygamber sallallahu aleyhi ve sellem’in ve ashabının Mekke’ye girmelerini
engellemelerinin kastedilmiş olması muhtemeldir. Hudeybiye’de müşrikler müslümanlarla ertesi
sene Mekke’ye girmek üzere anlaşmışlardı. İşte Hudeybiye’deki bu alıkoyma da yapılamayan umrenin
kazası da haram ayda gerçekleşmişti ki o da Zülkade ayı idi. Buna göre ayetin manası bu haram ay
diğer haram aya karşılıktır, demek olur. Bu buyruk ile ibadetlerini tamamlamak ve eksiklerini
gidermek sureti ile ashab-ı kiramın kalpleri de hoş tutulmuştur.
Anlamın şöyle olma ihtimali de vardır: Sizler her ne kadar onlarla haram ayda savaştı iseniz de onlar da bu ayda
sizinle savaşmışlardır ve asıl haddi aşarak saldırıda bulunanlar da onlardır. O nedenle bu
konuda sizin için herhangi bir vebal yoktur. Buna göre Yüce Allah’ın “hürmetler karşılıklıdır”
buyruğu da genelin özele atfedilmesi kabilinden olur. Yani ister haram ay, ister haram belde,
ister ihram yahut da bundan daha umumi olan herhangi bir şey, kısacası şeriatın hürmet
edilmesini emretmiş olduğu her bir hususa karşı her kimin bir cüretkârlığı ortaya çıkacak olursa
bundan dolayı ona karşılık cezalandırılır. Buna binaen haram ayda savaşanla savaşılır. Haram
beldenin saygınlığını çiğneyen cezalandırılır ve onun saygınlığı olmaz. Kendisine denk birisini
öldürülen kimse de ona karşılık öldürülür, onu yaralar veya bir organını keserse ona kısas
uygulanır. Başkasının saygı duyulması gereken malını haksızca alan bir kimseden de onun bedeli
alınır.
Peki, acaba hak sahibinin bizzat kendisine haksızlık edenin malından hakkı kadarını alma hakkı
var mıdır yok mudur? Bu hususta ilim adamları arasında görüş ayrılığı vardır. Tercihe şayan olan görüş şudur:
Eğer o hakkın tahakkukuna sebep olan şey, misâfirin ağırlanmaması gibi yahut hanımın veya yakın
akrabanın nafakasını sağlamakla yükümlü olanın bu nafakaları vermemesi gibi açık (zahir) bir hak ise böyle bir hakkın haksızlık edenin malından alınması
caizdir. Şâyet hakka yol açan sebep -mesela başkasının kendisindeki alacağını inkâr eden yahut
elindeki emanete hainlik eden veya başkasından bir şey çalan vb. hallerde olduğu gibi- gizli ise
bu hakka karşılık olarak haksızlık edenin malından bir şey alınması caiz değildir. Bu görüş konu
ile ilgili delillerin bir arada mütalaa edilmesinin bir sonucudur. İşte bundan dolayı Yüce Allah da az önce geçen hususları pekiştirmek üzere şöyle buyurmaktadır:“Onun için size kim saldırırsa siz de tıpkı onların size saldırdıkları gibi karşılık verin.”
Bu da kısas niteliğinin mahiyetini açıklamaktadır ve bu mahiyet de haksızlık yapana verilen
karşılığın misli ile olması şeklinde tespit edilmiştir.
Haksızlığı cezalandırma ruhsatı verildiğinde nefisler intikam almak istediklerinden dolayı
durmaları gereken sınırda çoğunlukla durmadığından, Allah azze ve celle takvayı emretmektedir ki
takva da O’nun çizmiş olduğu sınırlarda durmak ve bu sınırları aşmamaktır. “Bilin ki Allah”
yardımı, desteği ve tevfiki ile “takva sahipleriyle beraberdir.” Allah
kiminle birlikte olursa onlar ebedi mutluluğu elde ederler. Takva sahibi olmayanlardan ise
dostluğunu çeker, onları yardımsız bir şekilde kendi başlarına bırakır. Bu durumdaki kişilerin
ise helâk olmaları kendi şah damarlarından bile daha yakındır kendilerine.
Il sacro mese in cui Allāh vi ha concesso di entrare nell'Ħaram الحرم e celebrare l'Umrah العمرة nell'anno sette sostituisce il mese sacro in cui, nel sesto anno, i politeisti ve lo impedirono; e la sacralità ﴾Ħurumātالحرمات ﴿ è come la sacralità di questo Luogo Sacro e di questo Mese Sacro e la sacralità di Al-Iħrām الإحرام, in cui è permessa la rivalsa sugli aggressori. Chiunque vi assalga, rispondete allo stesso modo. Non andate oltre ciò che ha compiuto l'aggressore: In verità, Allāh non ama quelli che trasgrediscono i Suoi limiti; e temete Allāh e non andate oltre ciò che vi ha autorizzato, e sappiate che in verità Allāh è con coloro che lo temono e li sostiene con il Suo aiuto e appoggio
Fighting during the Sacred Months is prohibited, except in Self-Defense
Ibn `Abbas, Ad-Dahhak, As-Suddi, Qatadah, Miqsam, Ar-Rabi` bin Anas and `Ata said, "Allah's Messenger ﷺ went for `Umrah on the sixth year of Hijrah. Then, the idolators prevented him from entering the Sacred House (the Ka`bah in Makkah) along with the Muslims who came with him. This incident occurred during the sacred month of Dhul-Qa`dah. The idolators agreed to allow them to enter the House the next year. Hence, the Prophet entered the House the following year, along with the Muslims who accompanied him, and Allah permitted him to avenge the idolators' treatment of him, when He said:
الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَـتُ قِصَاصٌ
(The sacred month is for the sacred month, and for the prohibited things, there is the Law of equality (Qisas).)
Imam Ahmad recorded that Jabir bin `Abdullah said, "Allah's Messenger ﷺ would not engage in warfare during the Sacred Month unless he was first attacked, then he would march forth. He would otherwise remain idle until the end of the Sacred Months." This Hadith has an authentic chain of narrators.
Hence, when the Prophet was told that `Uthman was killed (in Makkah) when he was camped at the area of Al-Hudaybiyyah, after he had sent `Uthman as his emissary to the polytheists, he accepted the pledge from his Companions under the tree to fight the polytheists. They were one thousand and four hundred then. When the Prophet was informed that `Uthman was not killed, he abandoned the fight and reverted to peace.
When the Prophet finished fighting with (the tribes of) Hawazin during the battle of Hunayn and Hawazin took refuge in (the city of) At-Ta'if, he laid siege to that city. Then, the (sacred) month of Dhul-Qa`dah started, while At-Ta'if was still under siege. The siege went on for the rest of the forty days (rather, from the day the battle of Hunayn started until the Prophet went back to Al-Madinah from Al-Ji`ranah, were forty days), as reported in the Two Sahihs and narrated by Anas. When the Companions suffered mounting casualties (during the siege), the Prophet ended the siege before conquering At-Ta'if. He then went back to Makkah, performed `Umrah from Al-Ji`ranah, where he divided the war booty of Hunayn. This `Umrah occurred during Dhul-Qa`dah of the eighth year of Al-Hijrah.
Allah's statement:
فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُواْ عَلَيْهِ بِمِثْلِ مَا اعْتَدَى عَلَيْكُمْ
(...whoever transgresses against you, you transgress likewise against him.) ordains justice even with the polytheists. Allah also said in another Ayah:
وَإِنْ عَاقَبْتُمْ فَعَاقِبُواْ بِمِثْلِ مَا عُوقِبْتُمْ بِهِ
(And if you punish, then punish them with the like of that with which you were afflicted.) (16:126)
Allah's statement:
وَاتَّقُواْ اللَّهَ وَاعْلَمُواْ أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ
(And fear Allah, and know that Allah is with Al-Muttaqin (the pious)) (2:194) commands that Allah be obeyed and feared out of Taqwa. The Ayah informs us that Allah is with those who have Taqwa by His aid and support in this life and the Hereafter.
"Bulan haram dengan bulan haram, dan pada apa-apa yang dihormati, berlaku hukum qishash. Oleh
sebab itu, barangsiapa yang menyerangmu, maka seranglah ia, seimbang dengan serang-annya
terhadapmu. Bertakwalah kepada Allah dan ketahuilah, bahwa Allah beserta orang-orang yang
bertakwa." (Al-Baqarah: 194).
(194) Allah تعالى berfirman, ﴾ ٱلشَّهۡرُ ٱلۡحَرَامُ بِٱلشَّهۡرِ
ٱلۡحَرَامِ ﴿ "Bulan haram dengan bulan haram"; kemungkinan maksudnya adalah apa yang terjadi dari tindakan kaum musyrikin dalam menghalangi Nabi ﷺ dan para sahabat beliau pada tahun terjadinya perjanjian Hudai-biyah dari memasuki Makkah dan mereka memberikan ketetapan untuk Nabi ﷺ beserta para sahabatnya untuk dapat memasukinya pada tahun selanjutnya. Kejadian penghalangan dan ketetapan itu terjadi pada bulan haram yaitu bulan Dzulqa'dah, maka hal ini dibalas dengan hal itu. Dengan demikian, hal ini menjadi sebuah hiburan bagi hati para sahabat dengan sempurna dan lengkapnya ibadah-ibadah mereka. Kemungkinan lain maknanya adalah, bah-wasanya kalian bila memerangi mereka pada bulan haram, sesung-guhnya mereka telah memerangi kalian pada bulan haram sedang mereka orang-orang yang melampaui batas, maka tidak ada dosa bagi kalian dalam hal itu.
Atas dasar makna ini, maka Firman Allah, ﴾ وَٱلۡحُرُمَٰتُ قِصَاصٞۚ ﴿ "Dan pada apa-apa yang dihormati, berlaku hukum qishash" adalah dalam bentuk menyambung yang umum dengan yang khusus. Artinya, segala hal yang dihormati seperti bulan haram atau negeri haram atau kegiatan ihram atau hal yang lebih umum dari itu yaitu segala apa yang diperintahkan oleh syariat untuk dihormati, barangsiapa yang lancang terhadapnya, maka sesungguhnya ia harus diqishash dengannya. Barangsiapa yang membunuh pada bulan haram, maka ia harus dibunuh, barangsiapa yang menjatuhkan kehormatan ne-geri haram, dia harus dikenai hukum had hingga ia tidak memiliki lagi kehormatan, barangsiapa yang membunuh orang yang mem-beri kebaikan untuknya, maka ia dihukum bunuh karenanya, barangsiapa yang melukainya atau memotong salah satu anggota tubuhnya, maka ia harus diqishash, barangsiapa yang mengambil harta orang lain yang dihormati, maka akan diambil dari hartanya sebagai gantinya.
Akan tetapi, apakah orang yang memiliki hak tersebut boleh mengambil harta pelaku tersebut sesuai dengan haknya ataukah tidak? Terjadi perbedaan pendapat di antara para ulama, dan yang paling kuat dari perbedaan itu adalah bahwa bila sebab dari hak tersebut sangat jelas seperti seorang tamu apabila orang lain tidak menjamunya, atau seorang istri dan keluarga apabila seorang yang wajib memberikan nafkah tidak menunaikan nafkah kepada me-reka, maka boleh mengambil hartanya, namun apabila penyebab-nya tidak jelas seperti orang yang mengingkari hutang orang lain atau dikhianati dalam sebuah titipan atau hartanya dicuri dan semacamnya, maka ia tidak boleh mengambil hartanya sebagai timbal balik untuknya. Ini adalah demi mempertemukan antara dalil-dalil tersebut. Oleh karena itu Allah تعالى berfirman untuk me-negaskan dan menguatkan apa yang telah berlalu, ﴾
فَمَنِ ٱعۡتَدَىٰ عَلَيۡكُمۡ فَٱعۡتَدُواْ عَلَيۡهِ بِمِثۡلِ مَا ٱعۡتَدَىٰ عَلَيۡكُمۡۚ ﴿ "Oleh sebab itu, barangsiapa yang menyerangmu, maka seranglah ia, seimbang dengan serangannya terhadapmu." Ini me-rupakan sebuah tafsiran tentang cara melakukan qishash, bahwa-sanya caranya harus serupa dalam menghadapi orang yang melam-paui batas.
Ketika jiwa pada umumnya tidak akan pernah berhenti pada batasannya apabila diberikan keringanan dalam hukuman karena tuntutannya untuk menuntut balas, maka Allah memerintahkan untuk konsisten terhadap ketakwaan kepadaNya, yaitu dengan berhenti pada batasan-batasanNya dan tidak melampauinya, dan Allah تعالى mengabarkan bahwasanya Dia ﴾
مَعَ ٱلۡمُتَّقِينَ ﴿ "bersama orang-orang yang bertakwa," yakni dengan pertolongan, kemenangan,
dukungan, dan taufikNya. Barangsiapa yang Allah bersama de-ngannya, pastilah ia memperoleh
kebahagiaan yang abadi, dan barangsiapa yang tidak konsisten terhadap ketakwaan, pastilah Allah
akan berpaling darinya dan menghinakannya lalu melem-parkan kehinaan itu pada dirinya, hingga
kehancurannya lebih dekat kepadanya daripada urat lehernya.
Ang Buwang Pinakababanal, na nagpakaya sa inyo si Allāh dito ng pagpasok sa Makkah at pagsasagawa ng `umrah noong taong 7 AH, ay panumbas sa Buwang Pinakababanal na bumabalakid sa inyo roon ang mga tagapagtambal sa [pagpasok sa] Makkah noong taong 6 AH. Ang mga paglabag – gaya ng paglabag sa Bayang Pinakababanal, Buwang Pinakababanal, at iḥrām – ay ipinatutupad sa mga ito ang ganting-pinsala sa panig ng mga nangangaway. Kaya ang sinumang nangaway sa inyo sa mga ito ay makitungo kayo sa kanya ng tulad sa gawain niya at huwag kayong lumampas sa hangganan ng pagtutulad. Tunay na si Allāh ay hindi umiibig sa mga lumalampas sa mga hangganan Niya. Mangamba kayo kay Allāh sa paglampas sa ipinahintulot Niya para sa inyo. Alamin ninyo na si Allāh ay kasama ng mga tagapangilag magkasala sa Kanya sa pamamagitan ng pagtutuon at pag-alalay.
The sacred month in which Allah allowed you to enter the Sacred Mosque and perform Umrah in the seventh year after the Migration is a compensation for the sacred month when you were stopped by the idolaters from entering the Sacred Mosque in the sixth year after the Migration. The law of equality applies when the limits are overstepped in regards to sacred things, such as the sacred land, the sacred month and being in an ordered state of purity (iḥrām) for pilgrimage to the Sacred Mosque. When someone wrongs you in any of these, treat them as they treated you, but do not go beyond what they have done: Allah does not love those who overstep His limits. Be mindful of Allah by not going beyond what He has given you permission to do. Know that Allah is with those who are mindful of Him, giving them success and supporting them.
Sveti mjesec u kojem vam je Allah omogućio da uđete na svetu teritoriju u Meki (Harem) i obavite umru sedme godine po Hidžri jest naknada za sveti mjesec u kojem su vas mnogobošci istjerali odatle šeste godine. I u Svetom gradu, i u svetim mjesecima i u svetim obredima (hadža i umre) važe propisi odmazde, pa ko učini nasilje u Haremu, ili u svetim mjesecima, ili dok je u obredima hadža ili umre – uzvratite mu istom mjerom, ali ne više od toga. Doista Allah ne voli one koji prekoračuju Njegove granice. Bojte se Allaha i ne prekoračujte ono što vam je dozvolio u navedenim mjestima, vremenima i obredima, i znajte da je Allah sa bogobojaznima, da ih upućuje i pomaže.
Le Mois Sacré (`ach-chahru l-ħarâmu), durant lequel Allah vous donna la force d’entrer dans le Sanctuaire (`al-ħaramu) et d’accomplir le Petit Pèlerinage lors de la septième année de l’Hégire, est une compensation pour le Mois Sacré durant lequel les polythéistes ont refusés que vous entriez dans le Sanctuaire lors de la sixième année de l’Hégire. Les sacralités, comme la sacralité du Pays Sacré (`al-baladu l-ħarâmu)( ), du Mois Sacré et de la sacralisation pour le pèlerinage, sont soumis, lorsqu’il y a agression, à la loi du talion. Ainsi, quiconque vous agresse dans un lieu, une période ou une situation sacrée, traitez-le de la même façon et n’allez pas au-delà de la limite de la réciprocité, car Allah n’aime pas ceux qui transgressent Ses limites. Craignez Allah et ne dépassez pas ce qu’Il vous a permis et sachez qu’Allah est avec ceux qui Le craignent: Il facilite leurs affaires et les soutient.
Ruling
There are four 'sacred months': Dhul-Qa'dah, Dhul-Hijjah, Muharram which are consecutive and the fourth is Rajab. Even before Islam, fighting in these months was considered unlawful and the disbelievers of Makkah too used to observe their sanctity. Even in the early days of Islam, right through the year 7 A.H., this law was in force which is why the noble Companions were perplexed. Later, according to the consensus of the Ummah, this unlawfulness of fighting was abrogated and the permission to fight was given, but it is still preferable not to initiate fighting in these four months without the need to defend. Therefore, it can be said that the sanctity of the 'sacred months' has not been abrogated totally, but it holds good like the sanctity of Haram. Both of them have been subjected to an exception for the sake of defence.
Fighting during the sacred months (Muharram, Rajab, Dhu’l-Qada, Dhu’l-Hijjah) or fighting within the precincts of Makkah is forbidden. But if opponents commit aggression in these months, believers may fight back in self-defence. But while fighting, believers must abstain from all atrocities, they should not transgress any bounds set by God—if they truly fear God—even at times of great provocation as in a state of war.
Bulan haram di saat Allah memberi kalian kesempatan untuk masuk ke tanah suci (Makkah) dan menunaikan ibadah umrah pada tahun ke-7 Hijriah adalah pengganti dari bulan haram ketika orang-orang musyrik menghalang-halangi kalian dari tanah suci pada tahun ke-6 Hijriah. Hal-hal yang dihormati, seperti kehormatan tanah suci, bulan suci, dan ihram di dalamnya, berlaku hukum kisas terhadap orang-orang yang melakukan penyerangan di dalamnya. Siapa melakukan penyerangan pada waktu itu, maka balaslah ia dengan balasan yang setara dengan perbuatannya, tetapi jangan melampaui batas kesetaraan karena sesungguhnya Allah tidak menyukai orang-orang yang melampaui batas-batas-Nya. Takutlah kalian kepada Allah dalam melampaui batas yang diizinkan-Nya, dan ketahuilah bahwa Allah senantiasa memberikan bimbingan dan dukungan kepada orang-orang yang bertakwa kepada-Nya.
Allah'ın Mescid-i Haram’a girerek (hicretin) yedinci senesinde umre eda etmenize imkân verdiği haram ay, altıncı sene müşriklerin Mescid-i Haram’a girmenize engel olduğu haram ayın karşılığıdır. Harem (Mekke) şehrinin, haram ayın ve ihramın hürmeti gibi, hürmet etmeyerek taşkınlık yapan kimselere kısas uygulanır. Orada kim size saldırırsa siz de ona size yaptığının aynısıyla muamele edin. Misliyle karşılık verme sınırını sakın aşmayın. Şüphesiz Allah sınırlarını aşanları sevmez. Size izin verdiği sınırı aşma konusunda Allah'tan korkun. Şunu bilin ki Allah, muvaffak kılarak ve destekleyerek kendisinden korkanlarla beraberdir.
Tháng Haram năm thứ bảy là tháng mà Allah cho phép các ngươi vào vùng đất Haram để hành hương 'Umrah thay cho tháng Haram năm thứ sáu trước đó đã bị nhóm đa thần cấm không cho vào vùng đất Haram. Các điều cấm kỵ - giống như sự cấm kỵ của vùng đất Makkah này, trong tháng cấm kỵ này và thời gian Ehram - ai vị phạm sẽ bị trả đũa. Vì vậy, ai xâm hại đến các ngươi thì các ngươi hãy đáp trả lại y giống như y đã làm với các ngươi nhưng đừng lạm dụng. Quả thật, Allah không hề thương yêu những ai vượt hạn định của Allah và hãy biết sợ Allah về các hạn định mà Ngài cho phép các ngươi, hãy biết rõ Allah luôn sát cánh với nhóm người ngay chính, sợ Allah bằng sự ủng hộ và hướng dẫn của Ngài.
Và các ngươi hãy chi dùng tài sản của các ngươi trong con đường phục tùng Allah bằng các hình thức Jihad và các hình thức khác, cấm các ngươi tự đẩy thân mình vào mối nguy hiểm diệt vong bằng cách bỏ Jihad thay thế bằng con đường khác hoặc tự tạo nguyên nhân đưa mình vào nguy hiểm; các ngươi hãy hành đạo thật tốt, quan hệ và cư xử với mọi người thật đàng hoàng. Quả thật, Allah rất yêu thương nhóm người đức hạnh, Ngài sẽ ban thưởng hậu hĩnh cho họ và hướng dẫn họ đến chính đạo.
Malınızı, cihat ve diğerleri gibi Allah'a itaat etme yollarında infak edin. Cihadı, Allah yolunda gayret etmeyi terk ederek veya kendinizi, helak olmanıza sebep olacak işlere bulaştırarak helak etmeyin. İbadetlerinizi de, muamelelerinizi de, ahlakınızı da güzelleştirin. Şüphesiz Allah, bütün işlerinde ihsan sahibi olanları sever, sevaplarını arttırır ve onları doğru yola muvaffak kılar.
Belanjakanlah harta kalian dalam ketaatan kepada Allah, seperti jihad dan lain-lain. Janganlah kalian menjerumuskan diri kalian sendiri ke dalam kebinasaan karena meninggalkan jihad dan enggan mengeluarkan dana untuk kepentingan jihad; atau dengan cara menjerumuskan diri sendiri ke dalam tindakan yang dapat mencelakakan kalian. Berbuat baiklah kalian dalam masalah ibadah, muamalah dan akhlak. Sesungguhnya Allah mencintai orang-orang yang berbuat baik dalam semua urusannya, sehingga Dia memberikan pahala yang besar kepada mereka dan membimbing mereka ke jalan yang benar.
Gumugol kayo ng salapi sa pagtalima kay Allāh gaya ng pakikibaka at iba pa rito. Huwag kayong magbulid sa mga sarili ninyo sa pagkapahamak sa pamamagitan ng pag-iwan ninyo sa pakikibaka at pagkakaloob alang-alang dito o sa pamamagitan ng pagbulid ninyo sa mga sarili ninyo sa anumang nagiging isang dahilan para sa pagkapahamak ninyo. Magpakahusay kayo sa mga pagsamba ninyo, mga pakikitungo ninyo, at mga kaasalan ninyo; tunay na si Allāh ay umiibig sa mga nagpapakahusay sa lahat ng mga nauukol sa kanila kaya pinabibigat Niya para sa kanila ang gantimpala at itinutuon Niya sila sa pagkagabay.
195- Allah yolunda infak edin ve ellerinizle kendinizi tehlikeye atmayın. İhsan edin, şüphesiz
Allah ihsan edenleri sever.
195. Yüce Allah kullarına kendi yolunda harcamalarda (infak)
bulunmalarını emretmektedir. Allah yolunda infak ise Allah’a götüren yollarda mal harcamaktır.
Bunlar ise yoksula sadaka vermek, yakına sadaka vermek yahut azığının karşılanması gereken
kimseye nafaka vermek gibi bütün hayır yollarını kapsar. Bunların en büyüğü ve bunun kapsamına
hepsinden öncelikle giren ise Allah yolunda cihad için infak etmek, malını harcamaktır. Çünkü bu
yolda infak mal ile cihaddır ve bu da tıpkı beden ile cihad gibi bir farzdır. Bunda çok büyük
menfaatler vardır. Müslümanların güçlenmesine, şirkin ve müşriklerin de zayıflatılmasına katkıda
bulunulur, Allah’ın dininin uygulanması ve daha bir güçlendirilmesine yardım edilmiş olur. Allah
yolunda cihad ancak Allah yolunda infak üzerinde yükselir. Bu uğurda infak, ruh olmaksızın
bedenin varlığının mümkün olmamasına benzer. Allah yolunda infak terk edilirse cihad iptal
edilmiş olur, düşmanlar müslümanlara musallat olurlar ve daha bir azgınlaşırlar. O halde Yüce Allah’ın:“Ellerinizle kendinizi tehlikeye atmayın”
buyruğu da bu emrin bir nevi gerekçesidir.
Kişinin kendi eli ile kendisini tehlikeye atması da iki türlüdür. Birisi kulun emrolunduğu,
bedenin yahut canın helâk olmasını gerektiren veya ona yakın bir noktaya getiren şeyi terk
etmesi, canın veya ruhun telefine sebep olan işi yapması dolayısıyla olur. Bunun kapsamına pek
çok şey girer. Allah yolunda cihad yahut bu uğurda infakta bulunmayı terk etmek bunlar
arasındadır. Çünkü bunlar düşmanın musallat olması sonucunu verir. İnsanın herhangi bir çarpışma
yahut korkulu bir yolculuk veya yırtıcı hayvanları ya da yılanları çok olan bir yere gitmesi
yahut bir ağaca ya da tehlikeli yüksek bir yapıya çıkması yahut tehlikesi bulunan bir şeyin
altına girmesi ve buna benzer şekillerde tehlikeye atılması bunlar arasında yer alır. Bu ve
benzerlerini yapan bir kimse kendi eliyle kendisini tehlikeye atmış olur. Allah’a isyan
gerektiren işleri devamlı yapmak ve tevbeyi hatırına getirmemek de bunlar arasındadır. Terk
edilmeleri ruhu da dini de yok eden Allah’ın emretmiş olduğu farzların terk edilmesi de bunlar
arasındadır.
Allah yolunda infak ihsan çeşitlerinden biri olduğundan ötürü Yüce Allah genel olarak ihsanda bulunmayı emrederek:“İhsan edin, şüphesiz Allah ihsan edenleri sever” diye buyurmaktadır. Bu
da bütün ihsan çeşitlerini kapsar. Çünkü ayet bu konuda herhangi bir kayıt getirmemektedir.
Dolayısıyla az önce geçtiği gibi mal ile ihsan kapsamına girdiği gibi, mevki itibari ile aracı
olmakla vb. benzeri yollarla yapılan ihsan da bunun kapsamına girer. Yine iyiliği emredip
kötülükten uzaklaştırmaya çalışmak ve faydalı bilgiyi öğretmek de ihsan kapsamına girer.
İnsanların ihtiyaçlarını gidermek, sıkıntılarını kaldırmak, hastalarını ziyaret etmek,
cenazelerine katılmak, yollarını şaşırmış olanlarına yol göstermek, bir iş yapmakta olana
yardımcı olmak, bir işi doğru dürüst yapamayanın yerine o işi yapmak ve buna benzer Allah’ın
emretmiş olduğu iyilik türünden olan bütün ihsanlar da bu kapsama dahildir.
Yine Yüce Allah’a ibadet konusundaki ihsan da bunun kapsamına girmektedir. Nitekim ibadetteki
ihsan, Peygamber sallallahu aleyhi ve sellem’in zikrettiği üzere şöyle olur:“İhsan, Allah’a onu görüyormuş gibi ibadet etmendir. Her ne kadar sen onu görmüyorsan da o seni görür.”
İşte bu niteliklere sahip olan bir kimse Yüce Allah’ın haklarında: “İhsanda bulunanlara daha güzeli ve daha fazlası da vardır.”(Yunus, 10/26) buyurduğu kimselerden olur. Allah böyleleri ile
beraberdir, onlara doğruyu gösterir ve onları hakka iletir. Bütün işlerinde de onlara yardımcı
olur.
Yüce Allah oruç ve cihada dair hükümleri söz konusu ettikten sonra hacca dair hükümleri
zikrederek şöyle buyurmaktadır:
The Command to spend in the Cause of Allah
Al-Bukhari recorded that Hudhayfah said:
وَأَنفِقُواْ فِى سَبِيلِ اللَّهِ وَلاَ تُلْقُواْ بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ
(And spend in the cause of Allah and do not throw yourselves into destruction.) "It was revealed about spending." Ibn Abu Hatim reported him saying similarly. He then commented, "Similar is reported from Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, `Ata', Ad-Dahhak, Al-Hasan, Qatadah, As-Suddi and Muqatil bin Hayyan."
Aslam Abu `Imran said, "A man from among the Ansar broke enemy (Byzantine) lines in Constantinople (Istanbul). Abu Ayyub Al-Ansari was with us then. So some people said, `He is throwing himself to destruction.' Abu Ayyub said, `We know this Ayah (2:195) better, for it was revealed about us, the Companions of Allah's Messenger ﷺ who participated in Jihad with him and aided and supported him. When Islam became strong, we, the Ansar, met and said to each other, `Allah has honored us by being the Companions of His Prophet and in supporting him until Islam became victorious and its following increased. We had before ignored the needs of our families, estates and children. Warfare has ceased, so let us go back to our families and children and attend to them.' So this Ayah was revealed about us:
وَأَنفِقُواْ فِى سَبِيلِ اللَّهِ وَلاَ تُلْقُواْ بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ
(And spend in the cause of Allah and do not throw yourselves into destruction.) the destruction refers to staying with our families and estates and abandoning Jihad'." This was recorded by Abu Dawud, At-Tirmidhi, An-Nasa'i, `Abd bin Humayd in his Tafsir, Ibn Abu Hatim, Ibn Jarir, Ibn Marduwyah, Al-Hafiz Abu Ya`la in his Musnad, Ibn Hibban and Al-Hakim. At-Tirmidhi said; "Hasan, Sahih, Gharib" Al-Hakim said, "It meets the criteria of the Two Shaykhs (Al-Bukhari and Muslim) but they did not record it."
Abu Dawud's version mentions that Aslam Abu `Imran said, "We were at (the siege of) Constantinople. Then, `Uqbah bin `Amr was leading the Egyptian forces, while the Syrian forces were led by Fadalah bin `Ubayd. Later on, a huge column of Roman (Byzantine) soldiers departed the city, and we stood in lines against them. A Muslim man raided the Roman lines until he broke through them and came back to us. The people shouted, `All praise is due to Allah! He is sending himself to certain demise.' Abu Ayyub said, `O people! You explain this Ayah the wrong way. It was revealed about us, the Ansar when Allah gave victory to His religion and its following increased. We said to each other, `It would be better for us now if we return to our estates and attend to them.' Then Allah revealed this Ayah (2:195)'."
Abu Bakr bin `Aiyash reported that Abu Ishaq As-Subai`y related that a man said to Al-Bara' bin `Azib, "If I raided the enemy lines alone and they kill me, would I be throwing myself to certain demise" He said, "No. Allah said to His Messenger :
فَقَاتِلْ فِى سَبِيلِ اللَّهِ لاَ تُكَلَّفُ إِلاَّ نَفْسَكَ
(Then fight (O Muhammad ) in the cause of Allah, you are not tasked (held responsible) except for yourself.) (4:84) That Ayah (2:195) is about (refraining from) spending." Ibn Marduwyah reported this Hadith, as well as Al-Hakim in his Mustadrak who said; "It meets the criteria of the Two Shaykhs (Al-Bukhari and Muslim) but they did not record it." Ath-Thawri and Qays bin Ar-Rabi` related it from Al-Bara'. but added:
لاَ تُكَلَّفُ إِلاَّ نَفْسَكَ
(You are not tasked (held responsible) except for yourself.) (4:84) "Destruction refers to the man who sins and refrains from repenting, thus throwing himself to destruction."
Ibn `Abbas said:
وَأَنفِقُواْ فِى سَبِيلِ اللَّهِ وَلاَ تُلْقُواْ بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ
(And spend in the cause of Allah and do not throw yourselves into destruction) "This is not about fighting. But about refraining from spending for the sake of Allah, in which case, one will be throwing his self into destruction."
The Ayah (2:195) includes the order to spend in Allah's cause, in the various areas and ways that involve obedience and drawing closer to Allah. It especially applies to spending in fighting the enemies and on what strengthens the Muslims against the enemy. Allah states that those who refrain from spending in this regard will face utter and certain demise and destruction, meaning those who acquire this habit. Allah commands that one should acquire Ihsan (excellence in the religion), as it is the highest part of the acts of obedience. Allah said:
وَأَحْسِنُواْ إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ
(and do good. Truly, Allah loves Al-Muhsinin (those who do good).)
Spend your wealth in obedience to Allah, in striving for His sake, and do not throw yourselves into destruction, by leaving the struggle and spending for His sake, or by throwing yourselves into something that will cause your destruction. Behave with excellence and kindness in your worship, transactions and behaviour. Allah loves those who always do good: giving them a greater reward and leading them to true guidance.
Dépensez la richesse que vous possédez dans l’obéissance à Allah, comme dans la lutte pour Sa cause ainsi que d’autres œuvres pieuses et ne précipitez pas volontairement votre propre perte en délaissant la lutte pour la cause d’Allah, en ne dépensant pas pour cette lutte ou en vous précipitant vers ce qui cause votre perte. Visez l’excellence (`al-`iħsânu) dans vos adorations, vos transactions et votre comportement car Allah aime ceux qui sont bienfaisants en toute situation. Il leur accordera une rétribution généreuse et leur permettra d’être des gens de la droiture (d’hériter du paradis).
Spending for Jihad
The verse 195 introduces the tenth injunction under the theme of 'righteousness' which began in Verse 177. So, in وَأَنفِقُوا فِي سَبِيلِ اللَّـهِ (And spend in the way of Allah...), Muslims have been obligated to spend money and materials according to the need of Jihad ordered in the way of Allah. From here, jurists have deduced the ruling that Muslims have some other financial obligations as well in addition to the mandatory obligation of Zakah, but these are neither permanent nor bound by a 'threshold' or quantity, instead, it is obligatory on all Muslims to provide everything as and when needed. Of course, should there be no need, nothing remains obligatory. The expenditure on Jihad is included under this provision.
The literal meaning of the next sentence in this verse وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ as translated in the text are obvious. The verse forbids Muslims from throwing themselves into destruction by their own choice. However, the question remains: What does the expression, 'put yourselves into destruction', mean here? Commentators have explained it in different ways. The blessed Companion, Abu Ayyub al-Ansari ؓ said: 'This verse was revealed about us. We can explain it best. It was when Allah gave Islam authority and power, we started talking that 'Jihad' was not necessary any more, and that we could stay home and take care of our wealth and property'. Thereupon, this verse was revealed which made it clear that 'destruction' at this place means 'the abandonment of Jihad'. This proves that the banishing of Jihad from Muslim lives is the cause of their degradation and destruction. This is why the blessed Companion Abu Ayyub al-Ansari spent his entire life in Jihad, out of Madinah, his home, so much so, that he met the end of his life in Constantinople (Istanbul), Turkey and was buried there.
The same approach to the meaning of this verse has been reported from the earliest authorities in Tafsir, such as, Sayyidna Ibn ` Abbas, Hudhayfah, Qatadah, Mujahid and Dahhak. Sayyidna Bar-a' ibn 'Azib ؓ said that to lose hope in the mercy and forgiveness of Allah is to go for personal destruction voluntarily; therefore, to lose hope in Forgiveness is forbidden. Others say that exceeding the limit while spending in the way of Allah so much so that the rights of the family are compromised thereby, is the act identified as 'putting yourself into destruction'; so, such excess in expenditure is not permissible. Still others think that the verse makes it unlawful to throw oneself into an offensive fighting in a situation when it is already obvious that one will be unable to do anything against the enemy other than dying at their hands.
Notwithstanding the apparently various interpretations of this verse, al-Jassas synthesizes these by saying that all these rules can be inferred from this verse.
The last sentence of the verse (195):' وَأَحْسِنُوا ۛ إِنَّ اللَّـهَ يُحِبُّ الْمُحْسِنِي : (And do good. Of course, Allah loves those who do good), gives an incentive to do everything nicely. The Holy Qur'an calls this Ihsan احسان . Now, doing something nicely, can take two forms. When ihsan relates to ` Ibadah عبادہ (worship), its meaning has been explained by the Holy Prophet ﷺ himself in the well-known hadith of Jibra'il (علیہ السلام) where he said that 'you should worship Allah as if you are seeing Him, and if you cannot achieve that degree of perception, then you should, at the least, believe that Allah Almighty is seeing you'.
And when it (ihsan احسان) relates to social transactions and dealings, the Holy Prophet ﷺ has explained Ihsan by saying (as reported in the Musnad of Ahmad on the authority of the noble Companion Mu` adh ؓ ) that 'you should like for others what you like for yourselves, and in the same manner, you should dislike for others what you dislike for yourselves' (Mazhari).
"Dan belanjakanlah (harta bendamu) di jalan Allah, dan ja-nganlah kamu
menjatuhkan dirimu sendiri ke dalam kebinasaan, dan berbuat baiklah, karena sesungguhnya Allah
menyukai orang-orang yang berbuat baik." (Al-Baqarah: 195).
(195) Allah تعالى memerintahkan hamba-hambaNya untuk berinfak di
jalanNya, yakni mengeluarkan harta pada jalan-jalan yang menyampaikannya kepada Allah, yaitu
segala jalan kebaikan seperti sedekah kepada orang miskin atau kerabat atau berinfak kepada
orang yang wajib diberikan nafkah, dan yang paling besar dari hal itu dan paling pertama
termasuk di dalamnya adalah berinfak dalam jihad di jalan Allah, karena sesungguhnya berinfak
dalam jihad adalah sebuah jihad dengan harta, dan hal itu adalah sebuah kewajiban seperti jihad
dengan badan. Dengan berinfak, banyak sekali kemaslahatan besar yang akan didapat, yaitu
mem-bantu dalam menguatkan kaum Muslimin dan menghinakan kesyirikan serta para pengikutnya, dan
dalam menegakkan agama Allah serta meninggikannya. Jihad di jalan Allah tidaklah akan ber-jalan
kecuali dengan penopang biaya, dan biaya itu bagaikan ruh baginya, yang mana jihad tidak akan
ada tanpanya, dan meninggal-kan berinfak di jalan Allah adalah tindakan menghilangkan jihad,
penguasaan musuh-musuh serta gencarnya ketamakan mereka, maka Firman Allah تعالى, ﴾ وَلَا
تُلۡقُواْ بِأَيۡدِيكُمۡ إِلَى ٱلتَّهۡلُكَةِ ﴿ "Dan janganlah kamu men-jatuhkan dirimu sendiri ke dalam kebinasaan," adalah penjelasan illat (sebab) bagi hal tersebut.
Tindakan menjatuhkan diri sendiri dalam kebinasaan itu terpulang pada dua perkara; meninggalkan perkara yang diperin-tahkan kepada hamba apabila tindakan meninggalkannya itu meng-haruskan atau mendekatkan kepada rusaknya tubuh atau jiwa, dan melakukan perbuatan yang menyebabkan hilangnya jiwa atau ruh. Maka perkara ini meliputi banyak sekali hal-hal lainnya, di antaranya adalah meninggalkan jihad di jalan Allah, atau tidak ber-infak padanya, yang menyebabkan penguasaan musuh. Termasuk juga seorang yang menjatuhkan dirinya dalam peperangan atau perjalanan yang menakutkan, atau di tempat binatang buas atau ular, atau memanjat pohon atau bangunan yang berbahaya, atau memasuki sesuatu yang mengandung bahaya dan semacamnya; hal seperti ini dan yang semacamnya adalah di antara yang menja-tuhkan diri kepada kehancuran. Dan di antara hal itu juga adalah hidup dengan kemaksiatan terhadap Allah dan berputus asa dari bertaubat kepada Allah. Juga meninggalkan apa yang diperintah-kan oleh Allah dari kewajiban-kewajiban, di mana tindakan mening-galkannya itu akan menyebabkan kehancuran bagi jiwa maupun Agama.
Dan karena berinfak di jalan Allah adalah sebuah bentuk di antara bentuk-bentuk kebajikan, maka Allah memerintahkan untuk berbuat kebajikan secara umum seraya berfirman,﴾
وَأَحۡسِنُوٓاْۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُحۡسِنِينَ ﴿ "Dan berbuat baiklah, karena sesungguhnya Allah menyukai orang-orang yang berbuat baik." Ayat ini mencakup seluruh bentuk kebajikan yang tidak dibatasi oleh sesuatu pun, maka termasuk di dalamnya adalah kebajikan dengan harta sebagaimana yang telah berlalu, termasuk juga di dalamnya kebajikan dengan jabatan yaitu dengan memberikan syafa'at (menjadi fasilitator untuk menyele-saikan hajat masyarakat bawah ke atasan) atau semacamnya, ter-masuk juga kebajikan dengan cara menyeru kepada kebaikan dan melarang dari yang mungkar, serta mengajarkan ilmu yang ber-manfaat. Termasuk juga memenuhi kebutuhan-kebutuhan manusia seperti bantuan atas kesulitan-kesulitan mereka, menghilangkan kesusahan-kesusahan mereka, menjenguk yang sakit, menghadiri jenazah mereka, menunjuki orang yang sesat di antara mereka, membantu pekerjaan orang yang bekerja, mengerjakan pekerjaan orang yang tidak ahli dalam pekerjaannya, dan semacamnya yang termasuk kebajikan yang diperintahkan oleh Allah تعالى, dan terma-suk dari kebajikan juga adalah berbuat baik dalam beribadah kepada Allah تعالى, yaitu seperti yang disebutkan oleh Nabi ﷺ,
أَنْ تَعْبُدَ اللّٰهَ كَأَنَّكَ تَرَاهُ فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ.
"Yaitu kamu menyembah Allah seolah-olah kamu melihatNya, namun bila kamu tidak dapat melihatNya, maka sesungguhnya Dia melihatmu."[9]
Barangsiapa yang memiliki sifat seperti itu, niscaya ia terma-suk orang yang dikatakan oleh Allah tentang mereka,
﴾ لِّلَّذِينَ أَحۡسَنُواْ ٱلۡحُسۡنَىٰ وَزِيَادَةٞۖ ﴿
"Bagi orang-orang yang berbuat baik, ada pahala yang terbaik (surga) dan
tambahannya." (Yunus: 26).
Allah akan bersamanya; dengan membimbingnya, menun-jukinya, dan menolongnya dalam segala
perkara.
Setelah Allah selesai menyebutkan hukum-hukum puasa dan jihad, maka Allah menyebutkan hukum haji
dalam FirmanNya,
Aporten de su riqueza en la obediencia a Al‑lah, como en la lucha por Su causa así como otras obras piadosas, y no precipiten voluntariamente su propia ruina desdeñando la lucha por la causa de Al‑lah, o no contribuyendo a esta causa. Busquen la excelencia en sus actos de adoración, sus transacciones y su comportamiento, ya que Al‑lah ama a quienes hacen siempre el bien. Él les otorgará una retribución generosa y les permitirá contarse entra las personas con derecho a heredar el paraíso.
E spendete il denaro negli atti di obbedienza ad Allāh, come la lotta per la Sua causa ed altro, e non siate avari abbandonando la lotta per la causa di Allāh, il Jihad, e non vi ostinate a compiere ciò che sarà motivo della vostra rovina, e siate sinceri nelle vostre preghiere, comportandovi con onestà ed educazione. In verità, Allāh ama tutto ciò che fanno i benefattori: Aumenta la loro ricompensa e li guida al successo للرشاد.
More than anything else, the struggle for the cause of God demands the expenditure of money. It is the sacrifice of wealth, which man finds most difficult. That is why the Quran enjoins us to regard the cause of God as our own cause and to spend generously for the cause of religion. If we fail to do so, we are inviting our own destruction in this world as well as in the next. If man does not surrender all that he has to God, why should God give what He has to him? Man thinks that the best use of his wealth is to spend it on himself or his family. But the Quran calls this the way to destruction. The proper use of wealth is to spend generously for the cause of religion. This will make man deserving of God’s blessings. He will receive divine succour in this world and will be rewarded with paradise in the hereafter.
Udjeljujte imetak u pokornost Allahu, poput trošenja imetka za borbu na Allahovom putu, i za druga dobra djela, i nemojte sebe bacati u propast ostavljanjem borbe i udjeljivanja na Njegovom putu, ili činjenjem nečega što vas vodi u propast. Lijepo izvršavajte vaše ibadete, dobro činite u međuljudskim odnosima i lijepim se osobinama okitite jer Allah voli one koji su dobročinitelji u svim životnim aspektima. On će im veliku nagradu dati i na Pravi put uputiti.
Obavite hadž i umru potpuno, želeći time dostići stepen gledanja u Allahovo lice, pa ako vas nešto ili neko spriječi da ih upotpunite, poput bolesti i neprijatelja, vi zakoljite ono što vam je lahko: devu, kravu ili ovcu, kako biste na taj način istupili iz obreda. Nemojte brijati niti kratiti kosu dok kurban ne dođe do mjesta na kojem ga je dozvoljeno zaklati. Ukoliko ste spriječeni od ulaska na svetu teritoriju (Harem), onda zakoljite kurban tu gdje ste spriječeni; ako pak niste spriječeni, onda zakoljite kurban u Mekanskom haremu na dan Kurban-bajrama ili u danima tešrika, danima nakon prvog dana Kurban-bajrama. Ko od vas bude bolestan, ili ima u kosi nešto što ga uznemirava, poput vaški i drugih parazita, pa obrije glavu zbog toga, takav nema grijeha, ali će se iskupiti zbog toga tako što će postiti tri dana, ili nahraniti šest siromaha u Mekanskom haremu, ili zaklati ovcu i njeno meso podijeliti siromasima Mekanskog harema. Ukoliko niste u opasnosti, onaj ko obavi umru u mjesecima hadža, prije početka samog hadža, i potom izađe iz obreda, propisno se oslobađajući zabrana koje važe za onog ko je u obredima dok ne započne obrede hadža te godine, neka zakolje ono što mu je lahko, poput ovce, ili neka učestvuje u sedmini krave ili deve. Ukoliko nije u (materijalnoj) mogućnosti da to učini, mora postiti tri dana dok je na hadžu i sedam dana kada se vrati kući nakon hadža, što je ukupno deset dana. To je vrsta hadža zvana temettu', u kojoj je obavezan kurban za onog ko ima materijalnih mogućnosti, ili post za onog ko nema materijalnih mogućnosti za kurban. Sve to važi za onog ko ne živi u Mekanskom haremu ili u njegovoj blizini. I bojte se Allaha primjenjivanjem onoga što je propisao i poštovanjem Njegovih granica, i znajte da Allah žestoko kažnjava onoga ko se suprotstavlja Njegovoj naredbi.
The Hajj pilgrimage takes place once a year, in the month of Dhu’l-Hijjah, whereas ‘umrah (the minor pilgrimage) may be performed at any time. Be it Hajj or ‘umrah, any worship, when performed purely for God, is valuable in the eyes of God. When the true worshipper of God undertakes a religious duty like Hajj, he spiritually experiences in its rites worship a surrender to a Being whom he loves and fears more than anything else. The greatest concern of such a worshipper is to escape God’s punishment in the Hereafter. Thus a believer is one who lives not for the satisfaction of his desires, but for a worthy goal. His goal is to completely abstain from all that God has forbidden. He must refrain from all kinds of misdeeds and quarrels with his fellow men. The Hajj pilgrimage successfully serves the purpose of this moral training. That is why the believers are especially enjoined to undertake it. The pilgrims take provisions with them to meet their requirements during the journey. However, we are reminded that the best provision for a believer is to live in fear of God. Going in fear of God (taqwa) relates to the intellect. It has nothing to do with the observance of certain outward forms. It is, in fact, a state of heightened consciousness. When man finds his Lord at the level of the keenest awareness, his mind is filled with God’s greatness and beauty. Then at the spiritual level, that state which may be described as God-fearing (taqwa, or God consciousness) is produced.
Laksanakanlah haji dan umrah secara sempurna seraya mengharapkan wajah Allah. Apabila kalian terhalangi dari menyempurnakannya karena sakit atau dicegah musuh atau sebab lainnya, maka kalian harus menyembelih binatang hadyu yang bisa kalian dapatkan, baik berupa unta, sapi maupun kambing, agar kalian bisa bertahalul (melepaskan diri) dari ihram. Janganlah kalian mencukur atau memendekkan rambut sebelum binatang hadyu itu sampai ke tempat yang dihalalkan untuk menyembelihnya. Apabila seseorang terhalangi dari masuk ke tanah haram, maka dia dapat menyembelihnya di tempat dia terhalangi. Apabila dia dapat masuk ke tanah haram, dia harus menyembelihnya di tanah haram pada hari nahar (Idul Adha) dan hari-hari tasyrik. Siapa di antara kalian sakit atau terdapat gangguan di rambut kepalanya, seperti kutu rambut dan sejenisnya, lalu dia terpaksa mencukur rambutnya, maka tidak ada dosa baginya, tetapi dia wajib membayar fidyah karena tindakan itu, yaitu berupa puasa tiga hari, atau memberi makan enam orang miskin di tanah haram, atau menyembelih seekor kambing dan dibagikan kepada orang-orang miskin yang ada di tanah haram. Apabila kalian tidak dalam kondisi takut, maka siapa yang mengerjakan haji tamatuk, yaitu melaksanakan ibadah umrah di bulan-bulan haji dan menikmati hal-hal yang sebelumnya diharamkan waktu berihram sampai dia memakai ihram kembali untuk melaksanakan ibadah haji pada tahun itu juga, maka hendaklah dia menyembelih binatang hadyu yang bisa dia dapatkan, baik berupa seekor kambing, maupun sepertujuh ekor unta atau sapi. Jika tidak mampu menyembelih binatang hadyu, maka sebagai gantinya dia harus berpuasa selama tiga hari di hari-hari haji, dan tujuh hari setelah pulang ke rumahnya, sehingga jumlahnya genap sepuluh hari. Melaksanakan haji tamatuk dengan kewajiban menyembelih hadyu atau puasa bagi yang tidak mampu hanya berlaku bagi selain penduduk tanah haram dan orang-orang yang tinggal di dekat tanah haram; karena mereka tidak memerlukan tamatuk. Keberadaan mereka di tanah haram membuat mereka cukup melaksanakan tawaf saja sebagai ganti melaksanakan tamatuk. Bertakwalah kamu kepada Allah dengan cara mengikuti ketentuan syariat-Nya dan menghormati batas-batas-Nya, dan ketahuilah bahwa Allah itu Mahakeras hukumannya bagi orang yang melanggar perintah-Nya.
Hac ve umreyi, Allah Teâlâ’nın rızası için eksiksiz eda edin. Eğer hastalık ya da düşman veyahut da benzeri başka sebeple tamamlamaya bir engel olursa, ihramınızdan çıkmak için -deve, inek veya koyunlardan- kolayınıza gelen bir kurban kesin. Kurbanınız kesilmesi gereken yere ulaşmadan saçlarınızı kazıtmayın veya kesmeyin. Şayet Harem sınırları içinde kesilmesine bir engel varsa engellendiği yerde kessin. Orada kesilmesine bir mani yoksa kurban günü veya daha sonraki teşrik günlerinde Harem sınırları içinde kessin. Sizlerden hasta olduğu veya saçlarında bit veya benzeri bir sıkıntısı bulunduğu için saçlarını kesen kimse için bir zorluk yoktur. Onun bu yaptığına karşılık, ya üç gün oruç tutarak, ya Harem sınırları içinde yaşayan altı fakiri doyurarak veya Harem’in fakirlerine dağıtmak üzere bir koyun keserek fidye ödemesi gerekir. Herhangi bir korkusu olmadan hac aylarında umre yaparak istifade eden ve o senenin haccı için ihrama girene kadar ihram yasaklarından çıkarak faydalanan kimse kolayına gelen bir koyunu veya yedi ortak bir deve veya inek kessin. Kurban kesmeye gücü yetmezse, o halde kurbana bedel olarak hac günlerinde üç gün, ailesinin yanına döndüğünde yedi gün olmak üzere toplam olarak on gün oruç tutsun. Temettü haccı için hedy kurbanı kesmeye gücü yetmeyenin kurbana karşılık olarak oruç tutması gerekir. Bu da Harem halkından olmayan kimseler veya Harem'in çevresinde oturan kimseler içindir. Dinine uyarak ve belirlediği sınırları tazim ederek Allah'tan korkun. Şunu iyi bilin ki; Allah emirlerine karşı geleni çok şiddetli cezalandırır.
Achevez le Petit et le Grand Pèlerinage lorsque vous les débutez, en ne désirant obtenir dans leur accomplissement que la satisfaction d’Allah. Si vous ne pouvez les achever à cause de la maladie ou de la menace d’ennemis, vous devez sacrifier comme offrande (hadiyun) une bête de pâturage – dromadaire, bœuf ou mouton – qu’il vous est facile d’acquérir afin de vous désacraliser. Ne vous rasez pas ou ne raccourcissez pas vos cheveux avant que l’offrande ne soit là où elle sera sacrifiée. Si le pèlerin est empêché d’entrer dans le Sanctuaire, qu’il sacrifie, là où il a été empêché et au moment où il a été empêché tandis que s’il peut accéder au Sanctuaire, qu’il sacrifie à l’intérieur du Sanctuaire le Jour du Sacrifice (yawmu n-naħri) ou l’un des quatre jours suivants (`ayyâmu t-tachrîqi). Ceux parmi vous qui sont malades ou souffrent d’un mal qui touche les cheveux, comme les poux ou autres, ne commettent aucun mal en se rasant la tête avant, mais ceux-ci doivent s’acquitter d’une compensation en jeûnant trois jours, en nourrissant soixante pauvres du Sanctuaire ou en immolant une brebis qui sera ensuite distribuée au pauvres du sanctuaire. Si vous n’êtes pas dans une situation où vous craignez pour votre vie, que celui qui accomplit en plus un Petit Pèlerinage durant les mois du Grand Pèlerinage et s’adonne à ce qui est interdit en état de sacralisation avant de se sacraliser pour le grand Pèlerinage immole une brebis qu’il peut facilement acquérir ou que sept personnes dans ce cas s’associent à lui afin d’immoler un dromadaire ou un bœuf. S’il ne lui est pas possible d’immoler, il doit à la place jeûner trois jours à la Mecque et sept jours une fois rentré chez lui, afin que le total des jours jeûnés soit égal à dix. Ce pèlerinage (qualifié de tamattu’un) avec obligation de sacrifier une offrande ou de jeûner pour celui qui ne peut sacrifier, est réservé à ceux qui n’habitent pas dans le Sanctuaire ou près du Sanctuaire. En effet, ceux-ci n’ont nul besoin de ce type de pèlerinage puisque vivant à la Mecque, il leur suffit dans l’attente du Grand pèlerinage, d’accomplir des circumambulations en lieu et place de l’accomplissement d’un Petit Pèlerinage. Craignez Allah en vous conformant à ce qu’Il a prescrit et en ne franchissant pas Ses limites. Sachez qu’Allah est dur en punition avec ceux qui Lui désobéissent.
Isagawa ninyo nang lubusan ang ḥajj at ang `umrah habang mga naghahangad [ng kaluguran] ng mukha ni Allāh – pagkataas-taas Siya. Ngunit kapag napigilan kayo sa paglubos ng mga ito dahil sa isang sakit o isang kaaway o tulad niyon, kailangan sa inyo ng pagkakatay ng anumang madaling nakamit na handog gaya ng mga kamelyo o mga baka o mga tupa upang makakalas kayo mula sa iḥrām ninyo. Huwag kayong mag-ahit ng mga ulo ninyo o magpaikli ng buhok ng mga ito hanggang sa umabot ang handog sa pinaglalagyan na ipinahihintulot doon ang pagkakatay nito. Ngunit kung siya ay napigilan [sa pagpasok] sa Ḥaram, magkatay siya saanman napigilan. Kung siya ay hindi napigilan [sa pagpasok] sa Ḥaram, magkatay siya sa Ḥaram sa Araw ng Pag-aalay at sa matapos nito sa mga araw ng Tashrīq. Ang sinumang kabilang sa inyo na maysakit o sa kanya ay may isang pinsala sa buhok ng ulo niya gaya ng kuto o tulad nito kaya nag-ahit siya ng ulo niya dahilan doon, walang maisisisi sa kanya. Kailangan sa kanya na tumubos nito kapalit niyon, na maaaring sa pamamagitan ng pag-ayuno ng tatlong araw o sa pamamagitan ng pagpapakain ng anim na dukhang kabilang sa mga dukha ng Ḥaram o sa pamamagitan ng pagkakatay ng isang tupang ipamamahagi sa mga maralita ng Ḥaram. Kaya kapag kayo ay hindi mga nangangamba, ang sinumang nagtamasa kabilang sa inyo ng `umrah sa mga buwan ng ḥajj at nagpatuloy sa pagkabawal sa kanya mula sa mga ipinagbabawal sa iḥrām hanggang sa magsagawa siya ng iḥrām sa ḥajj ng taon na ito, magkatay siya ng anumang madaling makamit para sa kanya na isang tupa o makilahok siya sa pitong tao sa pagkakatay ng isang kamelyo o isang baka. Ngunit kapag hindi siya nakakaya sa pag-aalay, kailangan sa kanya ang pag-aayuno ng tatlong araw sa mga araw ng mga pag-aalay bilang kapalit dito at kailangan sa kanya ang pag-aayuno ng pitong araw matapos ng pagbabalik niya sa mag-anak niya upang ang kabuuan ng mga araw ay maging lubos na sampung araw. Ang [iḥrām na] tamattu` na iyon kalakip ng pagkakailangan ng alay o pag-aayuno para sa walang-kakayahan sa pag-aalay ay para sa hindi mga naninirahan sa Ḥaram at sinumang naninirahan sa malapit sa Ḥaram. Mangilag kayong magkasala kay Allāh sa pamamagitan ng pagsunod sa isinabatas Niya at ng pagdakila sa mga hangganan Niya. Alamin ninyo na si Allāh ay matindi ang parusa sa sinumang lumabag sa utos Niya.
Các ngươi hãy hoàn thành đầy đủ cả hai việc hành hương Hajj và 'Umrah để mong được sự hài lòng của Allah. Trường hợp các ngươi bị cản trở không thể hoàn thành chúng do bệnh tật hoặc kẻ thù hoặc lý do tương tự thì các ngươi hãy giết lạc đà, bò, dê hoặc cừu theo khả năng để các ngươi hủy tình trạng Ihram và trở lại bình thường. Các ngươi không được cạo đầu hoặc cắt ngắn tóc cho đến khi nào con vật tế được dắt đến nơi được phép giết. Nếu bị cản trở không đến được khu vực Haram thì các ngươi hãy cắt tiết con vật tế tại nơi bị cản trở đó, còn nếu không bị cản trở thì các ngươi hãy cắt tiết con vật tế trong khu vực Haram vào ngày đại lễ 'Eid Al-Adhha và các ngày Tashriq (ngày 11, 12, 13) sau đó. Trường hợp ai đang hành hương thì bị bệnh hoặc bị ngứa da đầu do chấy rận rồi phải cạo đầu vì các lý do đó thì y phải chuộc tội bằng một trong các hình thức: nhịn chay ba ngày hoặc nuôi ăn sáu người nghèo hoặc cắt tiết một con cừu lấy thịt phân phát cho người nghèo trong khu vực Haram. Trường hợp các ngươi không lo sợ gặp trở ngại, ai trong các ngươi chọn dạng Hajj Tamattu'a bằng cách thực hiện 'Umrah trong các tháng của Hajj để được tự do thoải mái khỏi những điều cấm của tình trạng Ihram thì y hãy giết một con cừu hoặc hùn một phần bảy con lạc đà hoặc một phần bảy con bò; nếu không có khả năng cắt tiết con vật tế thì y hãy nhịn chay ba ngày trong những ngày hành hương và nhịn tiếp bảy ngày sau khi trở về nhà để thay thế việc giết con vật tế, tổng cộng là mười ngày trọn vẹn. Việc thực hiện Hajj dạng Tamattu'a qua việc phải cắt tiết con vật tế hoặc nhịn chay nếu không có khả năng cắt tiết con vật tế là đối với những ai không phải là cư dân trong khu vực Al-Haram cũng như cư dân lân cận (bởi vì cư dân trong khu vực Al-Haram cũng như cư dân lân cận không cần đến dạng Hajj Tamadtu'a, họ chỉ cần thực hiện Hajj Ifrad là đủ). Các ngươi hãy kính sợ Allah trong việc tuân thủ giáo luật mà Ngài đã quy định, các ngươi hãy tôn trọng giới luật của Ngài, và các ngươi hãy biết rằng quả thật Allah rất nghiêm khắc trong việc trừng phạt những kẻ làm trái lệnh Ngài.
Eseguite il pellegrinaggio completo, Ħajj e 'Umrah, desiderando il compiacimento di Allāh l'Altissimo; se sarete impedite di completarli, a causa di malattie o da parte dei nemici, offrite un sacrificio nel limite delle vostre possibilità – cammelli, vacche oppure ovini – e terminate la funzione. E non tagliatevi i capelli o parte di essi finché non raggiungete il luogo dove sarà eseguito il sacrificio. Ma se vi è impossibile, macellati il sacrificio nel luogo in cui vi trovate. Se non avete impedimenti nel raggiungimento del luogo sacro, compiete il sacrificio in quel luogo, nel giorno del sacrificio e nei giorni successivi stabiliti. Chi di voi è malato o ha dei problemi ai capelli, come insetti o altro, e ha rasato la testa a causa di ciò, non sarà rimproverato, e deve fare ammenda. Digiunando per tre giorni o nutrire sei poveri del Luogo Sacro, oppure macellare un ovino per distribuirlo ai poveri del Luogo Sacro. Se non avete paura e avete compiuto la 'Umrah nei mesi di ِAl-Ħajj, e avete goduto di ciò che vi era vietato compiere, sacrificate ciò che potete, ad esempio una pecora, oppure partecipate in sette al sacrificio di un cammello o una vacca; per chi è in grado, deve digiunare tre giorni durante il rito, e digiunare sette giorni dopo il suo ritorno in famiglia, per un totale di dieci giorni pieni. Tale Tamatthu التّمتّع﴾Un Pellegrinaggio continuativo, che inizia con la Umrah, e termina nel mese di Al- Ħajj﴿, che obbliga al sacrificio o al digiuno, è rivolto all'impedito che non può compiere sacrificio e che non è del luogo e non abita nelle vicinanze; poiché, per chi è del luogo è sufficiente la presenza al luogo sacro e non ha bisogno del Tamatthu التّمتّع: gli è sufficiente il libero Tawaf الطّواف﴾si tratta dei sette giri rituali attorno alla Ka'bah﴿ e il Tamatthu della 'Umrah fino al Ħajj. E temete Allāh, seguendo ciò che ha stabilito, e rispettate i Suoi limiti, e sappiate che Allāh è severo nel punire coloro che violano il Suo ordini.
Completen la Peregrinación Mayor y Menor una vez que la comiencen, sin otro deseo que obtener la complacencia de Al‑lah. Si no pueden realizar la peregrinación por causa de enfermedad o la amenaza de enemigos, deben sacrificar en ofrenda (hadi) un animal de pastoreo (camello, vaca o cordero) que les sea fácil conseguir para salir del estado del peregrino. No se rasuren ni corten el cabello antes de que la ofrenda llegue al lugar del sacrificio. Si se le impide al peregrino entrar al Santuario, que realice el sacrificio allí mismo donde lo detuvieron y en ese mismo momento. Si puede acceder al Santuario, que realice el sacrificio en su interior el Día del Sacrificio (yawmu n-najri) o uno de los cuatro días siguientes (aiamu t-tashriq). Aquellos que estén enfermos o sufran algún mal relacionado con el cabello, como por ejemplo piojos, no obran mal al rasurarse, pero deben compensarlo ayunando tres días, alimentando seis pobres del Santuario u ofrendando una oveja que será luego distribuida entre los pobres del Santuario. Si su vida no corre peligro, aquel que realiza además la Peregrinación Menor durante los meses de la Peregrinación Mayor y se atiene a las prohibiciones dictadas para el estado de sacralización antes de sacralizarse para la Peregrinación Mayor, que sacrifique un cordero que pueda obtener fácilmente o que siete personas se asocien a él para sacrificar un camello o una vaca. Si no le es posible realizar un sacrificio, en su lugar debe ayunar tres días en La Meca y siete días más una vez que haya regresado a su hogar, de forma que el total de días de ayuno sea diez. Este tipo de peregrinación (tamattu’) tiene la obligación de sacrificar una ofrenda o de ayunar en el caso de no poder sacrificar, y pueden realizarla aquellos que no viven en la proximidad del Santuario. En efecto, los que viven en el Santuario o próximos a él no tienen necesidad de realizar este tipo de peregrinación, ya que es suficiente para ellos, mientras aguardan a la Peregrinación Mayor, realizar circunvalaciones (tawaf) en lugar de la Peregrinación Menor. Teman a Al‑lah siguiendo lo que Él ha prescrito y no transgredan sus límites. Sepan que Al‑lah castiga a aquellos que Lo desobedecen.
Injunctions concerning Hajj and ` Umrah
In the series of injunctions appearing under the theme of 'righteousness' which has started from verse 177, the eleventh injunction relates to the Hajj. Since it is tied to Makkah al-Mukarramah and Ka'bah, the House of Allah, therefore, some relevant questions have been covered partly under the subject of Qiblah قبلہ from verse 125 to 128 of Surah al-Baqarah. They begin from وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً and end, at وَأَرِنَا مَنَاسِكَنَا ، then, at the conclusion of the discussion on Qiblah, the injunction of Sa` y سَعِی between Said and Marwah has been taken up in verse 158, إِنَّ الصَّفَا وَالْمَرْوَةَ as a corollary. Now, Verse 196 - 203, from وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ to, the eight consecutive verses, present injunctions and questions about Hajj and ` Umrah.
The Hajj, with the strong consensus of the entire Muslim Ummah, is a pillar among the cardinal pillars of Islam and an important obligation. It has been clearly emphasised in the many verses of the Holy Qur'an and in numerous authentic ahadith.
According to the majority opinion, the Hajj became an obligation in the third year of Hijrah, that is, in the year the battle of Uhud was fought, through the verse وَلِلَّـهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ (and as a right of Allah, it is obligatory on the people to perform Hajj of the House) of Surah Al ` Imran آلِ عمران (Ibn Kathir). In this verse, conditions of the obligation of Hajj have been stated and a stern warning has been given to those who do not perform Hajj in spite of having the ability to do that.
Out of the eight verses before us, the first verse وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ (And accomplish the Hajj, and the ` Umrah for Allah) was revealed, as agreed upon by the commentators, pertaining to the event of Hudaybiyyah حدیبیہ which took place in the year 7 A.H. This tells us that the purpose of the verse is not to declare the initial obligation of the Hajj; that has been stated already. Instead, the intention here is to convey some special injunctions governing Hajj and ` Umrah.
The Injunction about ` Umrah
However, Surah Al ` Imran which declares Hajj as an obligation restricts itself to Hajj alone; ` Umrah عمرہ is not mentioned there, while the present verse mentions ` Umrah, but does not state whether it is basically 'necessary' or 'obligatory'. It rather says that a person who begins Hajj or ` Umrah by going into Ihram, then, it becomes wajib or necessary for him to complete that, very much like voluntary prayers or fasting where the rule is that after one starts them, their completion becomes necessary. Therefore, we do not find out from this verse the answer to the question: Is ` Umrah wajib, or is it not? It simply tells us that once one starts it, it becomes wajib or necessary for him to complete it.
Ibn Kathir cites, with reference to al-Tirmidhi, Ahmad and al-Bayhaqi, a report from the blessed Companion Jabir that he asked the Holy Prophet ﷺ : 'Is ` Umrah wajib?' He said: 'Well, not wajib, but that you do it is better and merit worthy.' (According to al-Tirmidhi, this hadith is hasan sahih). This is why Imam Abu Hanifah, Imam Malik and others say that ` Umrah is not wajib, but a sunnah. Looking back at the statement in the present verse that completing Hajj and ` Umrah after one has gone into Ihram becomes wajib or necessary, we face the question as to what happens if, after entering into the state of Ihram, there comes up some sort of compulsion which -makes it impossible to complete the Hajj and ` Umrah. at has to be done in such cases has been clarified in the succeeding sentence which begins with "but if you are restricted."
Rules concerning Ihram احرام
As this verse pertains to the event of Hudaybiyyah where the Holy Prophet ﷺ and his Companions ؓ were in a state of Ihram and the disbelievers of Makkah had stopped them from entering Makkah and performing ` Umrah, thereupon came the injunction that the fidyah or ransom to get released from the Ihram is to offer the sacrifice of an animal, such as, a goat, cow or camel whichever is easy to get. After the sacrifice has been offered, Warn can be removed, but within the next sentence وَلَا تَحْلِقُوا رُءُوسَكُمْ : (And shave not your heads) it has also been pointed out that removing the Ihram, which is legally possible only after having shaved or close-trimmed the hair on the head, is not permissible until the sacrificial animal of the person in a state of Ihram reaches its destined spot and is actually slaughtered.
The expression 'reaching its place', according to Imam Abu Hanifah (رح) ، means that it should be taken into the sacred precincts of the Haram and slaughtered there. If one cannot do it personally, he can authorise someone else to do it on his behalf. The situation of being 'restricted' by an enemy is clearly mentioned in this verse. Imam Abu Hanifah (رح) and some other jurists are of the view that if somebody is unable to complete Hajj or ` Umrah (after wearing Ihram احرام ) because of sickness, he can also avail of the concession given by this verse, because the words if you are restricted' are so general that they include the restriction imposed by sickness also.
The manner in which the Holy Prophet ﷺ has practiced the instructions given in the Holy Verse is sufficient to disclose that although it is allowed in such an emergent situation to remove the Ihram after offering a sacrifice, yet it will remaih obligatory to perform the Hajj or the 'Umrah afresh as a qada' قضاء (whenever the circumstances allow to do so). That is why the Holy Prophet ﷺ and his Companions did perform the ` Umrah next year as a qada' قضاء for the ` Umrah missed by them at Hudaybiyyah.
In this verse, the shaving of the head has been indentified as the signal for removing the Ihram which proves that shaving the head (halq حلق) or trimming the hair qasr قصر) in a state of Ihram is forbidden. In view of this, the next injunction tells us the way out for one who faces a compelling need to shave his head in a state of Ihram.
Shaving in the state of Ihram احرام ?
In the text of the Holy Qur'an, it is said: فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِ أَذًى مِّن رَّأْسِهِ that is, if one is forced to shave hair on the head, or any other part of the body, because of some ailment or irritating lice, one can do so in proportion to the need, but it has to be redeemed by giving fidyah فدیہ in the form of fasting, charity or sacrifice. The place for sacrifice is fixed; it has to be offered within the limits of Haram حرم . There is no such fixed place for fasting and charity; these obligations can be accomplished anywhere. The number of fasts and the amount of charity find no mention in the words of the Holy Qur'an, but in a hadith of Sahih al-Bukhari, the Holy Prophet ﷺ prescribed in a similar situation faced by the noble Companion Ka'b ibn ` Ujrah ؓ that he should fast for three days or give 1/2 sa' of wheat as charity to six needy persons. This 1/2 sa` comes to approximately 1.632 kilograms of wheat or its price in cash.
Combining Hajj and ` Umrah during Hajj months
Before the appearance of Islam, the Arabs in Jahiliyyah would not combine Hajj and ` Umrah during Hajj months, that is, after the advent of Shawwal. They thought it was a sin. Towards the end of this verse, their misconception was corrected by restricting the prohibition on combining Hajj and ` Umrah during the months of Hajj to only those who live within the limits of Miqat because it is not difficult for them to return for ` Umrah after the Hajj months. But, for those coming from outside the Miqat میقات limits, it was declared permissible because it is not easy for them to make a special trip exclusively for ` Umrah all the way from such distances. Miqat is one of the several stations appointed by Allah Almighty on every route leading to Makkah from all over the world and it has been made obligatory on everyone proceeding to Makkah to wear Ihram at this point to perform Hajj or ` Umrah. Going beyond this appointed place without Ihram is a sin. The verse لِمَن لَّمْ يَكُنْ أَهْلُهُ حَاضِرِي الْمَسْجِدِ الْحَرَامِ means just this, that is, combining Hajj and ` Umrah is permissible only for a person whose family does not live within the environs of al-Masjid al-Haram, or in other words, within the limits of the appointed stations known as Miqat میقات .
However, those who combine the Hajj and ` Umrah during the Hajj months are obligated to demonstrate their gratefulness for having been allowed to combine two acts of ` Ibadah. This gratitude is expressed by offering a sacrifice, if one is capable of that. This sacrifice may be offered by slaughtering a goat, cow or camel whichever is easy. But, one who is financially incapable of doing so, he is obligated to fast for ten days, the first three within the Hajj days completing them by the ninth of Dhul-Hijjah, the rest of seven fasts he can complete after the Hajj at a place and time of his choice. He could do so while living in Makkah or when.he returns home. If a person fails to fast for three days during the Hajj days, for him, in the view of revered Companions, and Imam Abu Hanifah (رح) ، offering a sacrifice is mandatory. As soon as it is possible, he can have the sacrifice offered in the Haram through someone he knows (Jassas).
Al-Tamattu` التمتع and Al-Qirn القرن ; the two kinds of Hajj
Combining the Hajj and ` Urnrah during Hajj days takes two forms. The first method is to enter into Ihram for Hajj and ` Umrah both right from the Miqat. This is known as Al-Qirn القرن in the terminology of hadith. Under this method the release from the Ihram is tied with the release from the Ihram of Hajj. The pilgrim has to stay in a state of Ihram until the last day of Hajj. Under the second method it is possible to enter into Ihram exclusively for ` Umrah from a Miqat and after reaching Makkah al-Mukarramah, and performing the fixed rites of ` Umrah one can get out of the Ihram. After that, when getting ready to go to Mina on the eighth of Dhul-Hijjah, he should enter again into the Ihram of Hajj right within the Haram. This is technically known as Al-Tamattu`. Literally, the word Tamattu' covers both methods since it means to have the benefit of combining Hajj and ` Umrah both' which is equally applicable to both the methods detailed above. The words' فَمَن تَمَتَّعَ (Then, whoever avails of the advantage) in the present verse of the Holy Qur'an have been used in this general sense.
The warning against violation of rules
The verse 196 ends up with the words 'Fear Allah' which is a command to adopt Taqwa تقویٰ - a Qur'anic term which has no equivalent in the English language, and denotes the attitude of fearing and abstaining from doing anything against rules set by Allah Almighty. This command has been followed by a warning: وَاعْلَمُوا أَنَّ اللَّـهَ شَدِيدُ الْعِقَابِ (and be aware that Allah is severe at punishment) which means that anyone who knowingly acts against the injunctions revealed by Allah Almighty, for him the punishment of Allah is severe. The people who go in our days for Hajj or ` Umrah are widely negligent of this warning. To begin with, they do not make the necessary effort to find out the rules of Hajj and 'Umrah. Then a good many do not follow the rules strictly, even if they have the knowledge. Bad guides or careless fellow pilgrims sometimes make one miss the obligatory acts, let alone the sunnah and the proper etiquette of the pilgrimage. May Allah bless all of us with the ability to correct what we do.
Perform Hajj and Umrah in a complete way, seeking only Allah’s pleasure. If you are prevented from completing them by illness or an enemy, then you should sacrifice what is easily available of sacrificial animals, such as camels, cows or sheep, before you take off your Iḥrām, and do not shave your heads or cut your hair until the sacrificial animals have reached their place. If you are prevented from entering the Sacred Sanctuary, then perform the sacrifice wherever you have stopped; yet if you can enter it, then do it on the Day of Sacrifice (10th of Dhū Al-Ḥijjah) or at least within the days of tashrīq (11, 12 and 13 of Dhū Al-Ḥijjah). Whoever among you is ill or has some problem with his hair or his head, like lice or something similar, whoever shaved his head for that reason, then that is not a problem; but they should instead fast for three days, or feed six poor people from the area of the Sanctuary, or sacrifice a sheep to be distributed among the poor of the Sanctuary. If you are living in times of peace, then whoever takes the opportunity to perform Umrah in the months of Hajj, enjoying in between those things that are not allowed when performing the pilgrimages, they should sacrifice whatever is easily available: a sheep, or a seventh of a camel or cow. If they are unable to make a sacrifice, then they must fast for three days during the days of Hajj to make up for it, and seven more days when they return home, making ten days all together. This practice of having a break between Umrah and Hajj and sacrificing an animal or fasting for those unable to make a sacrifice is only for people who do not live within or close to the Sanctuary of the Sacred Mosque. As for those who live within the Sanctuary or close to it, they do not do this, because they have no need to due to their constant being there and enjoying being able to make Umrah or Tawaf freely any other time of the year. Be mindful of Allah by following what He makes sacred law, and by respecting His limits, and know that Allah is firm in punishing those who go against what He instructs.
196- Haccı da Umreyi de Allah için tamamlayın. Eğer alıkonulursanız o halde kolayınıza gelen
kurbanlardan gönderin. O kurban yerine varıncaya kadar başlarınızı tıraş etmeyin. Artık
içinizden her kim hasta olur yahut başında bir eziyet bulunursa ona oruç, sadaka yahut da
kurbandan (biri ile) fidye (vacip olur). Güvende
olduğunuz vakit ise kim Hac zamanına kadar umreden faydalanmak (temettu)
isterse kurbandan kolayına geleni kessin; fakat kim bulamazsa hac günlerinde üç, döndüğünüz
vakit de yedi gün olmak üzere tam on gün oruç tutsun. Bu, aile ikametgahı Mescid-i Haram
civarında olmayanlar içindir. Allah’tan korkun ve bilin ki gerçekten Allah’ın cezası pek
çetindir.
196. “Haccı da umreyi de Allah için tamamlayın” buyruğu bir kaç hususa
delildir:
1. Hac ve Umrenin farz oluşları
2. Hac ve umreyi Peygamberin uygulamasının ve:“Hac (ve umre) ibadetlerinizi benden öğrenin.”
buyruğunun delalet etmiş olduğu rükün ve vacipleri ile tamamlamanın farz olduğu
3. Umrenin farz olduğunu kabul edenlerin görüşlerinin lehine delil vardır.
4. Hac ve umreye başlanıldığı takdirde nafile olsalar dahi onları tamamlamak farzdır.
5. Hac ve Umreyi oldukça güzel ve mükemmel şekilde yapma emri verilmektedir. Bu ise onlar için
gerekli olan fiilleri yapmaya ek bir husustur.
6. Yine bu buyrukta bu amellerin “Allah için” ihlâsla yapılmaları
emredilmektedir.
7. Hac ve umre için ihrama girmiş bir kimse herhangi bir şey dolayısıyla bunları tamamlamadıkça
ihramdan çıkmamalıdır. Ancak Yüce Allah’ın istisna ettiği alıkonma (ihsar) müstesnadır ki bundan dolayı O şöyle buyurmuştur: “Eğer alıkonulursanız” yani hastalık ya da yolunuzu kaybetmek yahut düşman
veya buna benzer engel teşkil eden hasr (alıkonma) türlerinden herhangi
biri ile bunları tamamlamak için Beyt’e ulaşmanız engellenirse “o halde kolayınıza gelen kurbanlardan gönderin.”
Yani kolayınıza gelen hediye kurbanı kesin. Bu da muhsar olanın keseceği ya bir devenin yedide
biri ya bir ineğin yedide biri yahut da bir koyundur. İhsar sebebi ile bunların kesilmesinden
sonra -Peygamber sallallahu aleyhi ve sellem’in ve ashabının Hudeybiye’de müşrikler kendilerini
engellediğinde yaptıkları gibi- tıraş olur ve ihramından çıkar. Şâyet hediye kurbanı bulamayacak
olursa tıpkı temettu haccında olduğu gibi on gün oruç tutar sonra da ihramdan çıkar.
Daha sonra Yüce Allah şöyle buyurmaktadır:“O kurban, yerine varıncaya kadar başlarınızı tıraş etmeyin.”
Bu da ihramın yasaklarından birisidir. Baştan yahut bedenden kıllar tıraş olma veya başka bir
yolla -çünkü hepsi aynı şeydir- izale edilmemelidir. Zira bundan maksat kişinin belli bir
sıkıntıya katlanarak mütevazı olması ve bunları izale etmekle rahata düşkünlükten alıkonmasıdır.
Böyle bir şey ise saçın ve kılların yerinde kalması ile tahakkuk eder. İlim adamlarının pek çoğu
rahata düşkünlükten alıkonma ortak noktasından hareketle tırnakların kesilmesini de saça ve kıla
kıyas etmişler ve tırnakların da kesilmeyeceğini söylemişlerdir. Sözü geçen bu yasak da hediye
kurbanı yerine ulaşacağı vakte kadar devam eder ki bu da kurban bayramının birinci günüdür.
Efdal olan -âyet-i kerimenin de delalet ettiği gibi- kurban bayramının birinci gününde tıraş
olmaktır.
Bu âyeti kerime temettu haccı yapan bir kimsenin beraberinde kurbanlıklarını götürmüş ise kurban
bayramının birinci gününden önce umre ihramından çıkamayacağına delil gösterilmektedir. Umre
için tavaf ve sa’y yapacak olursa hac için ihrama girer ve beraberinde kurbanlıklarını götürdüğü
için o kimse herhangi bir şekilde ihramdan çıkamaz. Yüce Allah’ın bunu (ihramdan çıkmayı)
menetmesinin sebebi bu tutumun muhtevasında Allah’a karşı zillet, boyun eğme, ona karşı aczini
itiraf etmek, hakikatte kulun maslahatı olan tevazuyu sergileme gibi özellikler taşıdığından
dolayıdır. Kulun bunları arzetmesinde herhangi bir zararı da yoktur. Şâyet kulun herhangi bir
hastalık dolayısı ile bir rahatsızlığı ve zarar görmesi söz konusu olur da başını tıraş etmesi
ile bu rahatsızlık gidecekse yahut başında yara veya bit veya buna benzer şeyler varsa (ve bunlar başını tıraş ettirmesini gerektiriyorsa) o takdirde başını
tıraş ettirmesi helâl olur. Ancak bu durumda fidye ile yükümlü olur ki bu da ya üç gün oruç
tutarak yahut altı yoksul doyurarak veya kurban edilebilen bir hayvanı kurban keserek yerine
getirilir. Bunlardan birisini seçmekte muhayyer olmakla birlikte en faziletlisi kurban
kesmektir, sonra sadaka vermektir, sonra da oruç tutmaktır. Tırnak kesmek yahut ihramlı iken
başı örtmek yahut dikişli elbise giymek veya koku sürünmek de bu (yasak ve fidye konusunda)
dahildir. Zaruret halinde sözü geçen fidyeyi yerine getirmekle birlikte bunlar yapılabilir.
Çünkü bütün bunlardan maksat kişinin rahata düşkünlüğünün engellenmesidir.
Daha sonra Yüce Allah:“Güvende olduğunuz vakit” diye buyurmaktadır. Yani düşman ve
benzeri herhangi bir engel olmaksızın Beyt’e ulaşabilme imkanını bulursanız “kim Hac zamanına kadar umreden faydalanmak (temettu) isterse” yani umreyi hacca eklemek ister de umreyi
bitirdikten sonra (ihramdan çıkmak sureti ile) temettu edip yararlanırsa
“kurbandan” hediye kurbanı olarak “kolayına gelen” bir kurban “kessin.” Bu da kurban olabilecek özellikteki bir kurbanlıktır. Bu kurbanlık ise kişinin aynı yolculukta iki ibadeti gerçekleştirmesinin, umreyi bitirdikten sonra hacca başlamadan önce Allah’ın ona (ihramdan çıkmak suretiyle) temettu/faydalanma fırsatını vermesi şeklindeki nimetini ihsan etmesinin bir şükrüdür, karşılığıdır. Kıran haccı (umreden sonra ihramdan çıkmaksızın haccetme) de bunun gibidir. Çünkü kişi onda da iki ibadeti bir arada yapmış olur. Âyetin mefhumu sadece hac (ifrad haccı) yapanın hediye kurbanı kesmekle yükümlü olmadığına delildir. Yine âyet-i kerime temettu yapmanın caiz olduğuna hatta faziletine ve hac aylarında yapılmasının caiz olduğuna delildir.
“Fakat kim” hediye kurbanı veya onun bedelini “bulamazsa hac günlerinde üç gün… oruç tutsun.” Bu oruca başlamanın caiz
olduğu ilk vakit, umre için ihrama girme vaktidir. Cevazın son vakti ise kurban bayramının
birinci gününden sonraki cemrelere taş atma günleri ve Mina’da kalma günleri olan üç gündür.
Ancak bundan daha faziletli olanı, bu üç günü Zilhiccenin yedi, sekiz ve dokuzuncu günlerinde
tutmaktır.
“Döndüğünüz vakit de yedi gün olmak üzere tam on gün oruç tutsun.” Yani
hac işlerini bitirdiğiniz takdirde… Bu günlerin Mekke’de tutulması da caizdir, yolda tutulmaları
da caizdir, hacı evine vardıktan sonra da tutabilir.
“Bu” sözü edilen temettu haccı yapanın kurban kesmesinin vacip olması hususu “aile ikametgâhı Mescid-i Haram civarında olmayanlar içindir.”
Yani eğer namazın kısaltılacağı bir mesafe ve daha fazla bir uzaklıkta ya da örfen uzak sayılan
bir yerde ikamet ediyorsa demektir ki böyle birisinin hediye kurbanı kesmesi icabeder. Çünkü
böyle bir kimse tek bir yolculukta iki (umre ve hac) ibadetini birlikte
yapmış olur. Aile ikametgâhı Mescid-i Haram’ın yakınında bulunanların ise kurban kesme
yükümlülüğü -bunu gerektiren bir sebep olmadığından dolayı- yoktur.
“Allah’tan korkun.” Bütün işlerinizde Allah’ın emirlerine uymak,
yasaklarından kaçınmak sureti ile O’ndan sakının. Bu âyet-i kerîmede sözü geçen emirlere uymanız
ve yasaklardan uzak durmanız da bunlar arasındadır.
“ve bilin ki gerçekten Allah’ın cezası” kendisine karşı gelenler için
“pek çetindir.” İşte Allah’tan korkmayı gerektiren de budur. Çünkü
Allah’ın cezasından korkan bir kimse cezayı gerektirecek işlerden uzak durur. Nitekim Allah’ın
mükâfaatını uman bir kimse de kendisini bu mükâfaata ulaştıracak amelleri yapar. Cezadan
korkmayan ve mükâfaatı da ummayan bir kimse ise haramları işler ve farzları terk etme cüretini
gösterir.
The Command to complete Hajj and `Umrah
After Allah mentioned the rulings for fasting and Jihad, he explained the rituals by commanding the Muslims to complete Hajj and `Umrah, meaning, to finish the rituals of Hajj and `Umrah after one starts them. This is why Allah said afterwards:
فَإِنْ أُحْصِرْتُمْ
(But if you are prevented) meaning, if your way to the House is obstructed, and you are prevented from finishing it. This is why the scholars agree that starting the acts of Hajj and `Umrah requires one to finish them. As for Makhul, he said, "Complete, means to start them from the Miqat (areas the Prophet designated to assume Ihram from)." `Abdur-Razzaq said that Az-Zuhri said: "We were told that `Umar commented on:
وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلَّهِ
(And complete Hajj and `Umrah for Allah.) "Complete Hajj and `Umrah means performing each of them separately, and to perform `Umrah outside of the months of Hajj, for Allah the Exalted says:
الْحَجُّ أَشْهُرٌ مَّعْلُومَـتٌ
(The Hajj (pilgrimage) is (in) the well-known (lunar year) months. )"
As-Suddi said,
وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلَّهِ
(And complete Hajj and `Umrah for Allah.) means, "Maintain the performance of Hajj and `Umrah." Ibn `Abbas was reported to have said, "Hajj is `Arafat, while `Umrah is Tawaf." Al-A`mash related that Ibrahim said that `Alqamah commented on Allah's statement:
وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلَّهِ
(And complete Hajj and `Umrah for Allah.) "Abdullah (Ibn Mas`ud) recited it this way: `Complete Hajj and `Umrah to the House, so that one does not exceed the area of the House during the `Umrah'." Ibrahim then said, "I mentioned this statement to Sa`id bin Jubayr and he said; `Ibn `Abbas also said that."' Sufyan reported that Ibrahim said that `Alqamah said (regarding the Ayah 2:196), "Perform the Hajj and `Umrah to the House." Ath-Thawri reported that Ibrahim read (the Ayah), "Perform the Hajj and `Umrah to the House."
If One is prevented while in Route, He slaughters the Sacrifice, shaves his Head and ends Ihram
Allah's statement:
فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ
(But if you are prevented, sacrifice a Hady (animals for sacriface) such as you can afford,) was revealed in the sixth year of Hijrah, the year of the treaty of Al-Hudaybiyyah when the polytheists prevented Allah's Messenger ﷺ from reaching the House. Allah revealed Surat Al-Fath (chapter 48 in the Qur'an) then, and allowed the Muslims to slaughter any Hady (animals for sacrifice) they had. They had seventy camels with them for that purpose. They were also permitted to shave their heads and end their Ihram. When the Prophet commanded them to shave their heads and end the state of Ihram, they did not obey him, as they were awaiting that order to be abrogated. When they saw that the Prophet went out after shaving his head, they imitated him. Some of them did not shave, but only shortened their hair. This is why the Prophet said:
«رَحِمَ اللهُ الْمُحَلِّقِين»
(May Allah award His mercy to those who shaved.)
They said, "What about those who shortened the hair" He said in the third time, "And to those who shortened." Every seven among them shared one camel for their sacrifice. They were one thousand and four hundred Companions and were camping in the area of Al-Hudaybiyyah, outside the Sacred Area. It was also reported that they were within the boundaries of the Sacred Area. Allah knows best.
Being prevented from the House (Hasr) includes more than just being sick, fearing an enemy or getting lost on the way to Makkah. Imam Ahmad reported that Al-Hajjaj bin `Amr Al-Ansari said that he heard Allah's Messenger ﷺ saying:
«مَنْ كُسِرَ أَوْ عَرِجَ فَقَدْ حَلَّ وَعَلَيْهِ حَجَّةٌ أُخْرَى»
(Whoever suffered a broken bone or a limb, will have ended his Ihram and has to perform Hajj again.) He said, "I mentioned that to Ibn `Abbas and Abu Hurayrah and they both said, `He (Al-Hajjaj) has said the truth'." This Hadith is also reported in the Four Collections. In the version of Abu Dawud and Ibn Majah, the Prophet said, "Whoever limped, had a broken bone or became ill..." Ibn Abu Hatim also recorded it and said, "It was reported that Ibn Mas`ud, Ibn Az-Zubayr, `Alqamah, Sa`id bin Musayyib, `Urwah bin Az-Zubayr, Mujahid, An-Nakha`i, `Ata' and Muqatil bin Hayyan said that being prevented (Hasr) entails an enemy, an illness or a fracture." Ath-Thawri also said, "Being prevented entails everything that harms the person."
It is reported in the Two Sahihs that `A'ishah said that Allah's Messenger ﷺ went to Duba`ah bint Az-Zubayr bin `Abdul-Muttalib who said, "O Messenger of Allah ﷺ! I intend to perform Hajj but I am ill." He said, "Perform Hajj and make the condition: `My place is where You prevent (or halt) me." Muslim recorded similarly from Ibn `Abbas. So saying such a condition for Hajj is allowed is based on this Hadith.
Allah's statement:
فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ
(...sacrifice a Hady such as you can afford) includes a sheep also, as Imam Malik reported that `Ali bin Abu Talib used to say. Ibn `Abbas said, "The Hady includes eight types of animals: camels, cows, goats and sheep." `Abdur-Razzaq reported that Ibn `Abbas said about what Allah said:
فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ
(...sacrifice a Hady such as you can afford)
"As much as one could afford." Al-`Awfi said that Ibn `Abbas said, "If one can afford it, then camels, otherwise cows, or sheep." Hisham bin `Urwah quoted his father:
فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ
(...sacrifice a Hady (animal, i.e., a sheep, a cow, or a camel) such as you can afford) `Depending on the price.'
The proof that sacrificing only a sheep is allowed in the case of being prevented from continuing the rites, is that Allah has required sacrificing whatever is available as a Hady, and the Hady is any type of cattle; be it camels, cows or sheep. This is the opinion of Ibn `Abbas the cousin of Allah's Messenger ﷺ and the scholar of Tafsir. It is reported in the Two Sahihs that `A'ishah, the Mother of the believers, said, "The Prophet once offered some sheep as Hady."
Allah's statement:
وَلاَ تَحْلِقُواْ رُءُوسَكُمْ حَتَّى يَبْلُغَ الْهَدْىُ مَحِلَّهُ
(...and do not shave your heads until the Hady reaches the place of sacrifice.) is a continuation of His statement:
وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلَّهِ
(And complete, the Hajj and `Umrah for Allah.) and is not dependent upon:
فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ
(But if you are prevented, then sacrifice a Hady) as Ibn Jarir has erroneously claimed. When the Prophet and his Companions were prevented from entering the Sacred House during the Al-Hudaybiyyah year by the polytheists from Quraysh, they shaved their heads and sacrificed their Hady outside the Haram (Sacred) area. In normal circumstances, and when one can safely reach the House, he is not allowed to shave his head until:
حَتَّى يَبْلُغَ الْهَدْىُ مَحِلَّهُ
(.. .and do not shave your heads until the Hady reaches the place of sacrifice.) and then he ends the rituals of Hajj or `Umrah, or both if he had assumed Ihram for both. It is recorded in the Two Sahihs that Hafsah said, "O Allah's Messenger ﷺ! What is wrong with the people, they have finished their Ihram for `Umrah but you have not" The Prophet said,
«إنِّي لَبَّدْتُ رَأْسِي وَقَلَّدْتُ هَدْيِي، فَلَا أَحِلُّ حَتَّى أَنْحَر»
(I matted my hair and I have garlanded my Hady (animals for sacrifice), so I will not finish my Ihram till I offer the sacrifice.)
Whoever shaved his Head during Ihram, will have to pay the Fidyah
Allah said:
فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِ أَذًى مِّن رَّأْسِهِ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ
(And whosoever of you is ill or has an ailment on his scalp (necessitating shaving), he must pay a Fidyah.)
Al-Bukhari reported that `Abdur-Rahman bin Asbahani said that he heard `Abdullah bin Ma`qil saying that he sat with Ka`b bin `Ujrah in the mosque of Kufah (in Iraq). He then asked him about the Fidyah of the fasting. Ka`b said, "This was revealed concerning my case especially, but it is also for you in general. I was carried to Allah's Messenger ﷺ and the lice were falling in great numbers on my face. The Prophet said:
«مَا كُنْتُ أُرَى أَنَّ الْجَهْدَ بلَغَ بكَ هذَا، أمَا تَجِدُ شَاة»
؟ قُلْتُ: لَا
(I never thought that your ailment (or struggle) had reached to such an extent as I see. Can you afford a sheep (for sacrifice)' I replied in the negative.) He then said:
«صُمْ ثَلَاثَةَ أَيَّامٍ أَوْ أَطْعِمْ سِتَّةَ مَسَاكِينَ، لِكُلِّ مِسْكِينٍ نِصْفُ صَاعٍ مِنْ طَعَامٍ، وَاحْلِقْ رَأْسَك»
(Fast for three days or feed six poor persons, each with half a Sa` of food (1 Sa` = 3 kilograms approx.) and shave your head.)
So this is a general judgement derived from a specific case.
Imam Ahmad recorded that Ka`b bin `Ujrah said, "Allah's Messenger ﷺ came by while I was igniting the fire under a pot and while the lice were falling down my head or my eyelids. He said:
«يُؤْذِيكَ هَوَامُّ رَأْسِك»
؟ قُلْتُ: نَعَمْ
(Do these lice in your head bother you) I said, `Yes.' He said:
«فَاحْلِقْهُ، وَصُمْ ثَلَاثَةَ أَيَّامٍ، أَوْ أَطْعِمْ سِتَّةَ مَسَاكِينَ، أَوِ انْسُكْ نَسِيكَة»
(Shave it, then fast three days, or feed six poor people, or sacrifice an animal.)
Ayyub (one of the narrators of the Hadith) commented, "I do not know which alternative was stated first." The wording of the Qur'an begins with the easiest then the more difficult options: "Pay a Fidyah of fasting (three days), feeding (six poor persons) or sacrificing (an animal)." Meanwhile, the Prophet advised Ka`b with the more rewarding option first, that is, sacrificing a sheep, then feeding six poor persons, then fasting three days. Each Text is suitable in its place and context, all the thanks and praises are due to Allah.
Tamattu` during Hajj
Allah said:
فَإِذَآ أَمِنتُمْ فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ
(Then if you are in safety and whosoever performs the `Umrah (in the months of Hajj), before (performing) the Hajj, he must slaughter a Hady such as he can afford,)
That is, when you are able to complete the rites, so whoever among you connects his `Umrah with Hajj having the same Ihram for both, or, first assuming Ihram for `Umrah, and then assuming Ihram for Hajj when finished the `Umrah, this is the more specific type of Tamattu` which is well-known among the discussion of the scholars whereas in general there are two types of Tamattu`, as the authentic Hadiths prove, since among the narrators are those who said, "Allah's Messenger ﷺ performed Tamattu`, and others who said, "Qarin" but there is no difference between them over the Hady.
So Allah said,
فَإِذَآ أَمِنتُمْ فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ
(Then if you are in safety and whosoever performs the `Umrah (in the months of Hajj), before (performing) the Hajj (i.e., Hajj At-Tamattu` and Al-Qiran), he must slaughter a Hady such as he can afford,) means let him sacrifice whatever Hady is available to him, the least of which is a sheep. One is also allowed to sacrifice a cow because the Prophet slaughtered cows on behalf of his wives. Al-Awza`i reported that Abu Hurayrah narrated that Allah's Messenger ﷺ slaughtered cows on behalf of his wives when they were performing Tamattu`. This was reported by Abu Bakr bin Marduwyah.
This last Hadith proves that Tamattu` is legislated. It is reported in the Two Sahihs that `Imran bin Husayn said, "We performed Hajj At-Tamattu` in the lifetime of Allah's Messenger ﷺ and then the Qur'an was revealed (regarding Hajj At-Tamattu`). Nothing was revealed to forbid it, nor did he (the Prophet ) forbid it until he died. And somebody said what he wished (regarding Hajj At-Tamattu`) according to his own opinion." Al-Bukhari said that `Imran was talking about `Umar. It is reported in an authentic narration that `Umar used to discourage the people from performing Tamattu`. He used to say, "If we refer to Allah's Book, we should complete it," meaning:
فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ
(...whosoever performs the `Umrah (in the months of Hajj), before (performing) the Hajj, he must slaughter a Hady such as he can afford,)
However `Umar did not say that Tamattu` is unlawful. He only prevented them so that the people would increase their trips to the House for Hajj (during the months of Hajj) and `Umrah (throughout the year), as he himself has stated.
Whoever performs Tamattu` should fast Ten Days if He does not have a Hady
Allah said:
فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَـثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ تِلْكَ عَشَرَةٌ كَامِلَةٌ
(...but if he cannot (afford it), he should fast three days during the Hajj and seven days after his return (to his home), making ten days in all.)
This Ayah means: "Those who do not find a Hady, let them fast three days during the Hajj season." Al-`Awfi said that Ibn `Abbas said, "If one does not have a Hady, he should fast three days during Hajj, before `Arafah day. If the day of `Arafah was the third day, then his fast is complete. He should also fast seven days when he gets back home." Abu Ishaq reported from Wabarah from Ibn `Umar who said, "One fasts one day before the day of Tarwiyah, the day of Tarwiyah (eighth day of Dhul-Hijjah) and then `Arafah day (the ninth day of the month of Dhul-Hijjah)." The same statement was reported by Ja`far bin Muhammad from his father from `Ali.
If one did not fast these three days or at least some of them before `Id day (the tenth day of Dhul-Hijjah), he is allowed to fast during the Tashriq days (11-12-13th day of Dhul-Hijjah). `A'ishah and Ibn `Umar said, "Fasting the days of Tashriq was only allowed for those who did not find the Hady," as Al-Bukhari has reported. Sufyan related that Ja`far bin Muhammad narrated that his father said that `Ali said, "Whoever did not fast the three days during the Hajj, should fast them during the days of Tashriq." This is also the position taken by `Ubayd bin `Umayr Al-Laythi, `Ikrimah, Al-Hasan Al-Basri and `Urwah bin Az-Zubayr, referring to the general meaning of Allah's statement:
فَصِيَامُ ثَلَـثَةِ أَيَّامٍ فِي الْحَجِّ
(...fast three days during the Hajj...)
As for what Muslim reported that Qutaybah Al-Hudhali said that Allah's Messenger ﷺ said:
«أَيَّامُ التَّشْرِيقِ أَيَّامُ أَكْلٍ وَشُرْبٍ، وَذِكْرِ اللهِ عَزَّ وَجَل»
(The days of Tashriq are days of eating and drinking and remembering Allah the Exalted.)
This narration is general in meaning while what `A'ishah and Ibn `Umar narrated is specific.
Allah said:
وَسَبْعَةٍ إِذَا رَجَعْتُمْ
(...and seven days after his return.)
There are two opinions regarding the meaning of this Ayah. First, it means `when you return to the camping areas'. The second, upon going back home. `Abdur-Razzaq reported that Salim narrated that he heard Ibn `Umar saying:
فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَـثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ
"(...but if he cannot (afford it), he should fast three days during the Hajj and seven days after his return,) means when he goes back to his family. " The same opinion was reported from Sa`id bin Jubayr, Abu Al-`Aliyah, Mujahid, `Ata', `Ikrimah, Al-Hasan, Qatadah, Imam Az-Zuhri and Ar-Rabi` bin Anas.
Al-Bukhari reported that Salim bin `Abdullah narrated that Ibn `Umar said, "During the Farewell Hajj of Allah's Messenger ﷺ, he performed Tamattu` with `Umrah and Hajj. He drove a Hady along with him from Dhul-Hulayfah. Allah's Messenger ﷺ started by assuming Ihram for `Umrah, and then for Hajj. And the people, too, performed the `Umrah and Hajj along with the Prophet . Some of them brought the Hady and drove it along with them, while the others did not. So, when the Prophet arrived at Makkah, he said to the people:
«مَنْ كَانَ مِنْكُم أَهْدَى فَإِنَّهُ لَا يَحِلُّ مِنْ شَيْءٍ حَرُمَ مِنْهُ حَتَّى يَقْضِيَ حَجَّهُ، وَمَنْ لَمْ يَكُنْ مِنْكُمْ أَهْدَى فَلْيَطُفْ بالْبَيْتِ وبالصَّفَا وَالْمَرْوَةِ وَلْيُقَصِّرْ وَلْيَحْلِلْ، ثُمَّ لْيُهِلَّ بِالْحَجِّ، فَمَنْ لَمْ يجَدْ هَدْيًا فَلْيَصُمْ ثَلَاثَةَ أَيَّامٍ فِي الْحَجِّ، وَسَبْعةً إِذَا رَجَعَ إِلى أَهْلِه»
(Whoever among you has driven the Hady, should not finish his Ihram till he completes his Hajj. And whoever among you has not (driven) the Hady with him, he should perform Tawaf of the Ka`bah and between As-Safa and Al-Marwah. Then, he should shave or cut his hair short and finish his Ihram, and should later assume Ihram for Hajj; but he must offer a Hady (sacrifice). And if anyone cannot afford a Hady, he should fast for three days during the Hajj and seven days when he returns home.)
He then mentioned the rest of the Hadith, which is reported in the Two Sahihs.
Allah said:
تِلْكَ عَشَرَةٌ كَامِلَةٌ
(...making ten days in all.) to emphasize the ruling we mentioned above. This method is common in the Arabic language, for they would say, `I have seen with my eyes, heard with my ears and written with my hand,' to emphasize such facts. Similarly, Allah said:
وَلاَ طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ
(...nor a bird that flies with its two wings) (6:38) and:
وَلاَ تَخُطُّهُ بِيَمِينِكَ
(...nor did you write any book (whatsoever) with your right hand) (29:48) and:
وَوَعَدْنَا مُوسَى ثَلَـثِينَ لَيْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ فَتَمَّ مِيقَـتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً
(And We appointed for Musa thirty nights and added (to the period) ten (more), and he completed the term, appointed by his Lord, of forty nights.) (7:142)
It was also said that the meaning of "ten days in all" emphasizes the order to fast for ten days, not less than that.
The Residents of Makkah do not perform Tamattu
Allah said:
ذَلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُ حَاضِرِى الْمَسْجِدِ الْحَرَامِ
(This is for him whose family is not present at Al-Masjid Al-Haram (i.e., non-resident of Makkah).) This Ayah concerns the residents of the area of the Haram, for they do not perform Tamattu`. `Abdur-Razzaq reported that Tawus said, "Tamattu` is for the people, those whose families are not residing in the Haram area (Makkah), not for the residents of Makkah. Hence Allah's Statement:
ذَلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُ حَاضِرِى الْمَسْجِدِ الْحَرَامِ
(This is for him whose family is not present at Al-Masjid Al-Haram (i.e., non-resident of Makkah).)
`Abdur-Razzaq then said, "I was also told that Ibn `Abbas said similar to Tawus." Allah said:
وَاتَّقُواْ اللَّهَ
(...and fear Allah) meaning, in what He has commanded you and what He prohibited for you. He then said:
وَاعْلَمُواْ أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ
(...and know that Allah is severe in punishment) for those who defy His command and commit what He has prohibited.
"Dan sempurnakanlah ibadah Haji dan Umrah karena Allah. Jika kamu terkepung (terhalang oleh musuh atau karena sakit),
maka (sembelihlah) kurban yang mudah didapat, dan jangan kamu mencukur
kepalamu sebelum kurban sampai di tempat penyembe-lihannya. Jika ada di antara kamu yang sakit
atau ada gangguan di kepalanya (lalu ia bercukur), maka wajiblah atasnya
membayar fidyah; yaitu berpuasa atau bersedekah atau berkurban. Apabila kamu telah (merasa) aman, maka bagi siapa yang ingin mengerja-kan Umrah sebelum haji
(di dalam bulan haji), (wajiblah ia me-nyembelih) kurban yang mudah didapat. Tetapi jika ia tidak
mene-mukan (binatang kurban atau tidak mampu), maka wajib berpuasa tiga
hari dalam masa haji dan tujuh hari (lagi) apabila kamu telah pulang
kembali. Itulah sepuluh (hari) yang sempurna. Demikian itu (kewajiban membayar fidyah) bagi orang-orang yang keluarga-nya tidak
berada (di sekitar) Masjidil Haram (orang-orang yang bukan penduduk kota Makkah).
Dan bertakwalah kepada Allah dan ketahuilah bahwa Allah sangat keras siksaanNya." (Al-Baqa-rah: 196).
(196) Firman Allah, ﴾ وَأَتِمُّواْ ٱلۡحَجَّ وَٱلۡعُمۡرَةَ ﴿ "Dan sempurnakanlah ibadah haji dan umrah" dapat menjadi dalil atas beberapa perkara:
Pertama: Wajibnya Haji dan Umrah,
Kedua: Kewajiban menyempurnakan keduanya dengan me-nunaikan rukun dan kewajiban keduanya yang telah dicontohkan oleh Nabi ﷺ, dan sabda beliau,
خُذُوْا عَنِّيْ مَنَاسِكَكُمْ.
"Ambillah (tata cara) manasik haji kalian dariku."[10]
Ketiga: Ini adalah dalil bagi orang yang berpendapat bahwa umrah itu adalah wajib hukumnya.
Keempat: Bahwasanya Haji dan Umrah itu wajib disempurna-kan ketika seseorang memulai keduanya walaupun hanya sunnah.
Kelima: Perintah untuk mengukuhkan dan membaguskan keduanya, dan hal ini hanyalah tambahan semata atas perkara yang wajib dilakukan pada keduanya.
Keenam: Merupakan perintah untuk mengikhlaskan kedua-nya hanya ﴾ لِلَّهِۚ ﴿ "kepada Allah تعالى".
Ketujuh: Bahwasanya orang yang telah berihram untuk melakukan keduanya, ia tidak boleh keluar dari keduanya dengan melakukan hal lain hingga ia menyempurnakan keduanya terlebih dahulu, kecuali apa yang telah dikecualikan oleh Allah yaitu ter-halang, oleh karena itu Allah berfirman, ﴾
فَإِنۡ أُحۡصِرۡتُمۡ ﴿ "Jika kamu terke-pung," maksudnya, kalian dihalangi untuk sampai kepada Baitullah untuk menyempurnakan keduanya oleh penyakit atau tersesat atau musuh dan yang semacamnya dari hal-hal yang dapat meng-halangi, ﴾
فَمَا ٱسۡتَيۡسَرَ مِنَ ٱلۡهَدۡيِۖ ﴿ "maka (sembelihlah) kurban yang mudah di-dapat," maksudnya, sembelihlah apa yang mudah kalian dapat dari kurban, yaitu tujuh orang dengan satu ekor unta atau satu ekor sapi atau kambing yang disembelih oleh orang yang terhalang tersebut, lalu ia bercukur kemudian bertahallul dari ihramnya karena adanya penghalang tersebut, sebagaimana yang dilakukan oleh Nabi ﷺ dan para sahabat beliau ketika orang-orang musyrik menghalangi mereka pada tahun Hudaibiyah.[11] Apabila ia tidak mendapatkan hewan kurban, maka ia harus berpuasa sebagai gantinya sepuluh hari lamanya sebagaimana yang dilakukan oleh yang mengambil Haji Tamattu,' kemudian ia bertahallul.
Kemudian Allah تعالى berfirman, ﴾ وَلَا تَحۡلِقُواْ رُءُوسَكُمۡ حَتَّىٰ يَبۡلُغَ ٱلۡهَدۡيُ مَحِلَّهُۥۚ ﴿ "Dan janganlah kamu mencukur kepalamu, sebelum kurban sampai di tempat penyembelihannya." Ini adalah di antara perkara yang dilarang dalam berihram, yaitu menghilangkan rambut dengan mencukur maupun lainnya, karena maknanya adalah salah satu dari kepala atau dari badan, karena maksud dari hal itu adalah terjadinya kekusutan dan larangan dari bersenang-senang dengan menghilang-kannya, padahal ia ada pada bagian lain dari rambut. Kebanyakan para ulama mengkiaskan tindakan menghilangkan rambut ini de-ngan memotong kuku dengan kesamaan adanya urusan bersenang-senang. Larangan dari hal tersebut akan terus berlanjut hingga hewan kurbannya sampai ke tempat penyembelihannya yaitu pada hari penyembelihan, dan yang paling utama adalah bercukur sete-lah penyembelihan, sebagaimana yang dijelaskan oleh ayat tersebut.
Ayat ini dapat menjadi sebuah dalil bahwasanya seorang yang melakukan Haji Tamattu' apabila menggiring hewan kurban, ia tidak bertahallul dari umrahnya sebelum hari penyembelihan. Maka apabila ia telah thawaf dan sa'i untuk umrah, maka ia ber-ihram dengan haji, dan ia tidak dikatakan bertahallul dengan dise-babkan menggiring hewan kurban. Allah melarang hal tersebut hanyalah untuk menunjukkan kehinaan dan ketundukan kepada Allah, pasrah terhadapNya dan tawadhu,' yang merupakan inti dari kemaslahatan seorang hamba, dan sama sekali tidak ada kemu-daratan baginya dalam hal itu, lalu apabila terjadi bahaya dengan adanya gangguan seperti sakit yang dapat dihilangkan dengan mencukur rambut kepalanya, atau ada luka, atau kutu dan sema-camnya, maka dalam hal itu boleh baginya mencukur rambutnya, akan tetapi ia wajib membayar fidyah dengan berpuasa tiga hari atau memberi makan enam fakir miskin, atau menyembelih bina-tang yang sepadan dengan binatang kurban. Maka dalam hal itu ia bebas memilih, namun berkurban adalah lebih utama, lalu ber-sedekah, kemudian puasa, karena melakukan yang seperti ini, dan segala sesuatu yang semakna dengan hal-hal tersebut seperti me-motong kuku atau menutupi kepala atau memakai pakaian berjahit atau memakai parfum, maka semua itu boleh dilakukan ketika terjadi kondisi darurat, namun orang bersangkutan harus memba-yar fidyah sebagaimana yang telah disebutkan, karena maksud dari semua itu adalah menghilangkan segala hal yang ditujukan untuk bersenang-senang.
Kemudian Allah تعالى berfirman, ﴾ فَإِذَآ أَمِنتُمۡ ﴿ "Apabila kamu telah (merasa) aman," maksudnya, kalian mampu sampai ke Baitullah tanpa ada hambatan dari musuh atau semacamnya, ﴾
فَمَن تَمَتَّعَ بِٱلۡعُمۡرَةِ إِلَى ٱلۡحَجِّ ﴿ "maka bagi siapa yang ingin mengerjakan umrah sebelum haji (di dalam bulan haji)" dengan menyambungkan Umrah kepada Haji, dan ia menikmati tamattu'nya setelah selesai dari umrah, ﴾
فَمَا ٱسۡتَيۡسَرَ مِنَ ٱلۡهَدۡيِۚ ﴿ "maka wajiblah ia menyembelih kurban yang mudah didapat." Maksud-nya, wajib atasnya apa yang mudah dari hewan kurban, dengan suatu yang mampu memenuhi kewajiban dengan hewan kurban itu. Ini adalah dam nusuk (denda) sebagai ganjaran imbalan mem-peroleh dua nusuk dalam satu perjalanan, dan adanya kenikmatan dari Allah atasnya di mana ia mampu mendapatkan manfaat de-ngan istirahat setelah selesai dari umrah sebelum memulai berhaji, dan begitu juga haji qiran (wajib menyembelih kurban), karena memperoleh dua nusuk.
Pemahaman ayat ini menunjukkan bahwa orang yang haji Ifrad tidak wajib menyembelih kurban. Dan ayat ini juga menunjuk-kan bolehnya bahkan keutamaan bertamattu' (bersenang-senang) dan bolehnya melakukan hal itu pada bulan-bulan haji. ﴾
فَمَن لَّمۡ يَجِدۡ ﴿ "Tetapi jika dia tidak menemukan (binatang kurban atau tidak mampu)," maksudnya, hewan kurban atau harganya, ﴾
فَصِيَامُ ثَلَٰثَةِ أَيَّامٖ فِي ٱلۡحَجِّ ﴿ "maka wajib berpuasa tiga hari dalam masa haji," awal masa bolehnya adalah saat berihram untuk umrah, dan akhirnya adalah tiga hari setelah hari penyembelihan, yaitu hari-hari melempar jumrah dan ber-malam di Mina. Akan tetapi yang paling utama adalah ia berpuasa pada hari ketujuh, kedelapan, dan kesembilan, ﴾
وَسَبۡعَةٍ إِذَا رَجَعۡتُمۡۗ ﴿ "dan tujuh hari (lagi) apabila kamu telah pulang kembali ," maksudnya, kalian telah selesai dari amalan-amalan haji, boleh menjalankannya di Makkah, di jalan, atau setelah sampai di keluarganya kembali. Hal yang disebutkan dari wajibnya berkurban atas orang yang berhaji tamattu,' ﴾
لِمَن لَّمۡ يَكُنۡ أَهۡلُهُۥ حَاضِرِي ٱلۡمَسۡجِدِ ٱلۡحَرَامِۚ ﴿ "bagi orang-orang yang keluar-ganya tidak berada (di sekitar) Masjidil Haram (orang-orang yang bukan penduduk kota Makkah)," di mana jarak darinya sejauh jarak boleh-nya shalat qashar atau lebih jauh darinya menurut kebiasaan yang berlaku. Orang yang seperti inilah yang wajib berkurban karena memperoleh dua nusuk dalam satu perjalanan, adapun bagi orang yang memiliki keluarga di area Masjidil Haram, maka mereka tidak diwajibkan berkurban karena tidak adanya perkara yang meng-haruskan hal tersebut.
﴾ وَٱتَّقُواْ ٱللَّهَ ﴿ "Dan bertakwalah kepada Allah" dalam segala urusan kalian dengan menunaikan segala perintah-perintahNya dan men-jauhi larangan-laranganNya, dan termasuk di antaranya adalah pelaksanaan perintah-perintah dalam urusan Haji dan menjauhi larangan-larangan Haji yaitu yang disebutkan dalam ayat ini.
﴾ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ ﴿ "Dan ketahuilah bahwa Allah sangat keras siksaanNya," yakni
bagi orang yang bermaksiat kepadaNya, dan inilah yang mengharuskan ketakwaan, karena barangsiapa
yang takut akan siksaan Allah, pastilah ia akan menghindari hal-hal yang mendatangkan siksaan
tersebut, sebagaimana orang yang mengharapkan pahala dari Allah, pastilah ia akan mengamalkan
perkara yang menyampaikannya kepada pahala tersebut. Adapun orang yang tidak takut akan siksaan
dan tidak mengharapkan pahala, pastilah ia akan menceburkan diri dalam hal-hal yang di-haramkan,
dan berani meninggalkan yang wajib.
The time of the Hajj is the well-known months, starting with the month of Shawwāl and ending on the 10th of Dhū Al-Ḥijjah. Sexual relations and things that lead to it are prohibited for any person who decides to perform the Hajj in these months once he enters the state of iḥrām. In addition, the prohibition of going against Allah by committing sins becomes even more emphasised at this time due to the sacredness of the time and place. The pilgrim may not quarrel with anyone: causing them to become angry and leading to a fight. If you do any good, Allah knows and will reward you for it. To perform the Hajj, take an adequate amount of food and drink, but remember that the best provision is being always mindful of Allah. O people of sound mind, fear Allah by fulfilling His instructions and avoiding His prohibitions.
Waktu pelaksanaan ibadah haji ialah bulan-bulan yang dimaklumi, mulai dengan bulan Syawal dan berakhir pada sepuluh hari (pertama) di bulan Zulhijah. Siapa yang mewajibkan dirinya melaksanakan ibadah haji pada bulan-bulan tersebut dan melaksanakan ihram haji, maka ia dilarang bersetubuh dan melakukan hal-hal yang merupakan pengantar bersetubuh. Dia juga dilarang keras keluar dari ketaatan kepada Allah dengan melakukan perbuatan maksiat, demi menghormati keagungan waktu dan tempat tersebut. Dia juga dilarang melakukan perdebatan yang menjurus kepada kemarahan dan perseteruan. Perbuatan baik apa pun yang kalian lakukan pasti diketahui oleh Allah untuk dibalasnya. Laksanakanlah ibadah haji seraya melengkapi diri dengan bekal makanan dan minuman yang kalian butuhkan, dan ketahuilah bahwa sebaik-baik bekal yang dapat memperlancar semua urusanmu ialah ketakwaan kepada Allah. Oleh sebab itu, bertakwalah kalian kepada-Ku dengan cara menjalankan perintah-perintah-Ku dan menjauhi larangan-larangan-Ku, wahai orang-orang yang berakal sehat.
Hac ibadetinin vakti bilinen aylar içindedir. Şevval ayında başlar ve zilhicce ayının onuncu günü son bulur. Her kim bu aylar içinde hac yapmayı kendine vacip kılar ve ihrama girerse, artık cinsel ilişki ve öncesinde olan ön sevişmeler ona haram olur. Ayrıca zamanın ve mekânın hürmetinden ötürü, bu kimse için orada günaha girerek Allah'ın itaatinden ayrılmasının haram olması da pekiştirilmiştir. Öfke ve husumete sebep olan tartışmalar da ona haramdır. Allah, yaptığınız bütün hayırları bilir ve bunların karşılığında sizi ödüllendirir. Haccı eda edebilmek için, ihtiyaç duyduğunuz yemek, içecek gibi şeyleri alarak hazırlanın. Şunu bilin ki; bütün işlerinizde yaptığınız en hayırlı hazırlık Allah Teâlâ korkusudur. Öyleyse ey aklı selim olanlar! Emirlerime uyarak ve yasaklarımdan sakınarak benden korkun.
197- Hac bilinen aylar(da)dır. Her kim o aylarda Haccı kendine farz
ederse artık hacda refes, fusuk ve cidâl yoktur. Hayır cinsinden her ne işlerseniz Allah onu
bilir. Bir de azık edinin. Şüphesiz ki azığın en hayırlısı da takvadır. Ey olgun akıl sahipleri,
bana karşı takvalı olun!
197. “Hac bilinen aylar(da)dır.” Muhataplarca bu
aylar bilinmektedir, meşhurdur. Oruç ayının tayin edilmesine ihtiyaç duyulduğu gibi bunun da
ayrıca belirtilmelerine ihtiyaç yoktur. Yüce Allah’ın beş vakit namazın vakitlerini açıklaması
gibi hac için böyle bir açıklamaya gerek yoktur. Çünkü hac hâlâ onun soyundan gelenler arasında
biline gelen ve devam etmekte olan İbrahim’in dininde de vardı. Cumhurun görüşüne göre “bilinen aylar”dan kasıt Şevval ve Zilkade ile Zilhicce’nin ilk on
günüdür. İşte çoğunlukla hac kastı ile ihrama girilen aylar bunlardır.
“Her kim o aylarda haccı kendine farz ederse” yani hac için ihrama
girerse... Çünkü hacca başlamakla hac farz olmuş olur. Nafile dahi olsa böyledir. Şafiî ve ona
tabii olanlar bu âyet-i kerimeyi hac aylarından önce hac için ihrama girmenin caiz olmayacağına
delil göstermişlerdir. Ben derim ki; (aksine) bu buyrukta cumhurun hac
aylarından önce hac için ihrama girmenin sahih olduğuna delalet vardır, denilecek olsa bu daha
uygundur. Zira Yüce Allah’ın:“Kim o aylarda haccı kendine farz ederse”
buyruğu farzın, sözü geçen bu aylarda meydana gelip gelmemesiyle ilgili bir delildir. Aksi
takdirde farz, bu aylarla kayıtlı olarak zikredilmezdi.
“Artık hacda refes, fusuk ve cidal yoktur.” Yani hac için ihrama
girmeyi, özellikle hac aylarındaki ihramı gereği gibi tazim etmeniz gerekir. Bu ihramınızı ifsad
eden yahut onun ecrini eksilten her bir şeyden onu korumalısınız. Ayet-i kerimedeki “refes” cima ve onun fiilî ve kavlî öncülleridir. Özellikle de kadınların huzurunda yapılacak sözlü imalar bu kabildendir. “Füsûk”
ise her türlü masiyet demektir. İhramın yasakları da bunlar arasında yer alır. “Cidâl” Tartışma, anlaşmazlık çıkarma ve kavga demektir. Çünkü bunlar kötülüğü körükler ve düşmanlığa sebep teşkil eder. Hacdan maksat ise Allah’ın önünde zilletini arzetmek, mümkün olan yakınlaştırıcı ibadetlerle ona yakınlaşmak ve kötülükleri işlemekten uzak durmaktır. Böylelikle hac mebrur olur. Mebrur haccın ise Cennetten başka bir karşılığı yoktur. Bütün bu hususlar her zaman ve mekânda yasak edilmiş olmakla birlikte Hacda bu yasak daha bir ağırdır.
Şunu bilmek gerekir ki Allah’a yakınlaşmak, emirleri yapılmadıkça sadece masiyetlerin terki ile gerçekleşmez. Bundan dolayı Yüce Allah: “Hayır cinsinden her ne işlerseniz Allah onu bilir”
buyurmaktadır. Burada “cinsinden” anlamı verilen “من” edatı ile umum
kastedilmektedir. Buna göre her türlü hayır, Allah’a yakınlaştırıcı amel ve ibadet bunun
kapsamına girmektedir. İşte Allah yapılan bütün bu hayırları bilir. Bu da özellikle o şerefli
bölgelerde ve bu değerli vakitlerde ve hallerde her türlü hayrın işlenmesine en ileri derecede
bir teşvik anlamına gelmektedir. Bu hallerde namaz, oruç, sadaka, tavaf, sözlü ve fiilî
ihsanların mümkün olduğunca çok yapılması gerekir.
Daha sonra Yüce Allah bu mübarek yolculuk için azık hazırlanmasını emretmektedir. Çünkü bu
yolculuk için azık hazırlamakla, diğer insanlara muhtaç olmama, onların mallarından gerek
dilenmek sureti ile gerek gözünü dikmek sureti ile uzak durma sağlanmış olur. Azığın çokça
hazırlanması da diğer yolcular için bir fayda ve yardım olur. Âlemlerin Rabbine daha çok
yakınlaştırır. Bu azıktan maksat kişinin bünyesini sağlam bir şekilde ayakta tutması, oraya
kendisini ulaştıracak kadar azık ve malı beraberine almasıdır. Dünyasında da âhiretinde de
sahibine devamlı faydalı olan gerçek azık ise, ebedi yurdun azığı olan takva azığıdır ki en
mükemmel lezzetlere ulaştıran, daimi ve ebedi en üstün nimetlere kavuşturan odur. Bu azığı terk
eden bir kimse ise her türlü şerre maruz kalan yolda kalmış bir kimsedir ve bu muttakilerin
yurduna ulaşmaktan alıkonulur. Bu buyruk, takvâya yapılan bir övgüdür.
Daha sonra Yüce Allah olgun akıl sahiplerine takvâyı emrederek:“Ey olgun akıl sahipleri bana karşı takvalı olun”
diye buyurmaktadır. Yani ey sağlam akıl sahibi olan kimseler, Rabbinizden sakının, takvalı olun.
O’na karşı takvâlı olmak akılların uyması gereken en büyük emirdir. Takvâyı terk etmek ise
bilgisizliğin, tutarsız ve yanlış kanaatlerin delilidir.
"(Musim) haji adalah beberapa bulan yang dimaklumi, ba-rangsiapa yang
menetapkan niatnya dalam bulan itu akan menger-jakan haji, maka tidak boleh rafats, berbuat
fasik, dan berbantah-bantahan di dalam masa mengerjakan haji. Dan apa yang kamu kerjakan dari
kebaikan, niscaya Allah mengetahuinya. Berbekal-lah, dan sesungguhnya sebaik-baik bekal adalah
takwa, dan ber-takwalah kepadaKu hai orang-orang yang berakal." (Al-Baqarah: 197).
(197) Allah تعالى mengabarkan bahwasanya, ﴾ ٱلۡحَجُّ ﴿ "Haji" terjadi pada ﴾
أَشۡهُرٞ مَّعۡلُومَٰتٞۚ ﴿ "beberapa bulan yang dimaklumi," yakni bagi orang-orang yang menjadi alamat pesan ayat ini, bulan-bulan tersebut telah sangat dikenal, di mana tidak perlu lagi ada peng-khususan, sebagaimana ibadah puasa membutuhkan penentuan bulannya, dan sebagaimana pula Allah تعالى menerangkan tentang waktu-waktu shalat fardhu yang lima. Haji sesungguhnya meru-pakan ibadah yang telah disyariatkan sejak zaman ajaran Ibrahim عليه السلام yang masih senantiasa berlaku dan diketahui oleh keturunan-nya. Dan yang dimaksud dengan bulan-bulan yang dimaklumi menurut jumhur ulama adalah bulan Syawal, Dzulqa'dah dan sepuluh hari pertama bulan Dzulhijjah, yaitu yang menjadi waktu untuk berihram untuk haji pada umumnya. ﴾
فَمَن فَرَضَ فِيهِنَّ ٱلۡحَجَّ ﴿ "Maka barangsiapa yang menetapkan niatnya dalam bulan itu akan mengerjakan haji," yakni melakukan ihram haji, karena sejak mulai melakukan-nya secara otomatis menjadi sesuatu yang wajib, walaupun hukum awalnya adalah sunnah.
Imam asy-Syafi'i beserta ulama-ulama yang sependapat de-ngan beliau menjadikan ayat ini sebagai dalil tidak bolehnya ihram dengan haji sebelum tiba bulan-bulannya. Saya berkata, sekiranya dikatakan, bahwa ayat ini mengandung dalil bolehnya berihram dengan haji sebelum bulan-bulannya sebagaimana pendapat jumhur ulama, pastilah hal itu lebih dapat diterima, karena Firman Allah, ﴾
فَمَن فَرَضَ فِيهِنَّ ٱلۡحَجَّ ﴿ "Barangsiapa yang menetapkan niatnya dalam bulan itu akan mengerjakan haji" merupakan dalil bahwa kewajiban itu bisa terjadi pada bulan-bulan yang disebutkan dan bisa pula tidak terjadi pada bulan-bulan tersebut, kalau tidak seperti itu, Allah tidak akan membatasinya.
Dan FirmanNya, ﴾ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي ٱلۡحَجِّۗ ﴿ "Maka tidak boleh rafats, berbuat fasik, dan berbantah-bantahan di dalam masa me-ngerjakan haji", maksudnya, wajib atas kalian mengagungkan ihram dengan haji tersebut, khususnya yang terjadi pada bulan-bulannya dan kalian memeliharanya dari hal-hal yang merusaknya atau mengurangi pahalanya dari rafats, yaitu berjimak, dan segala tin-dakan yang menuju ke sana, baik perbuatan maupun perkataan, khususnya tatkala wanita berada di hadapan mereka.
Dan perbuatan fasik maksudnya seluruh kemaksiatan yang di antaranya adalah larangan-larangan dalam berihram, dan dari berbantah-bantahan, maksudnya debat kusir, berselisih, dan ber-musuhan; karena semua itu akan menimbulkan keburukan dan permusuhan, padahal maksud dari berhaji adalah menunjukkan sikap kerendahan diri, ketundukan hanya kepada Allah, mende-katkan diri kepadaNya dengan segala kemampuan dari berbagai macam ketaatan, dan membersihkan diri dari mendekati kejelekan-kejelekan, karena dengan semua itu hajinya akan menjadi haji yang mabrur, dan haji yang mabrur itu tidak ada balasan yang patut baginya kecuali surga[12]. Hal-hal di atas walaupun telah terlarang pada setiap waktu dan tempat, namun larangan dari semua itu akan lebih berat lagi saat ibadah haji.
Ketahuilah, bahwasanya pendekatan diri kepada Allah tidak-lah sempurna hanya dengan meninggalkan kemaksiatan saja hingga dia menunaikan juga kewajiban yang diperintahkan, oleh karena itu Allah تعالى berfirman, ﴾
وَمَا تَفۡعَلُواْ مِنۡ خَيۡرٖ يَعۡلَمۡهُ ٱللَّهُۗ ﴿ "Dan apa yang kamu kerjakan dari kebaikan, niscaya Allah mengetahuinya." Dalam ayat ini disebutkan dengan kata مِنْ (dari) untuk menegaskan keumuman ayat itu, hingga segala kebaikan, ketaatan, dan ibadah termasuk ke dalamnya. Artinya sesungguhnya Allah تعالى Maha Mengetahui hal itu.
Ayat ini mengandung anjuran yang sangat untuk berbuat kebajikan, khususnya di tempat-tempat yang mulia dan tanah-tanah haram yang memiliki kedudukan tinggi tersebut, maka sepatutnya menambah apa yang mungkin dapat ditambah dalam ibadah tersebut seperti shalat, puasa, sedekah, thawaf, berbuat baik berupa perkataan maupun perbuatan.
Kemudian Allah تعالى memerintahkan untuk menyiapkan bekal untuk perjalanan yang berkah ini, karena menyiapkan bekal untuk itu merupakan tindakan menghindar dari membutuhkan bantuan orang lain, menjauh dari harta-harta mereka dengan bentuk per-mintaan maupun (menerima) pemberian, dan dalam memperba-nyak bekal itu terdapat manfaat yang banyak dan dapat menolong seorang musafir serta sebagai nilai tambah dalam mendekatkan diri kepada Rabb sekalian alam. Bekal yang dimaksudkan itu adalah melaksanakan perjalanan dengan apa yang memenuhi hajat dan perbekalan (yang dibutuhkan).
Adapun perbekalan hakiki yang senantiasa langgeng man-faatnya bagi pemiliknya di dunia maupun di akhiratnya adalah bekal ketakwaan yang merupakan perbekalan menuju negeri tempat menetap, dan ia adalah hal yang menyampaikan kepada kelezatan paling sempurna serta sebaik-baik kenikmatan yang akan selalu dan terus-menerus. Dan barangsiapa yang meninggalkan perbekalan ini, maka ia akan terhalang dengannya, yang mana dia adalah pembawa kepada segala keburukan, dan ia terhalang untuk sampai ke negeri orang-orang yang bertakwa. Oleh karena itu, hal ini adalah sebuah pujian bagi ketakwaan, kemudian Allah meme-rintahkan hal tersebut kepada orang-orang yang berakal seraya berfirman, ﴾
وَٱتَّقُونِ يَٰٓأُوْلِي ٱلۡأَلۡبَٰبِ ﴿ "Bertakwalah kepadaKu hai orang-orang yang berakal,"
maksudnya, wahai orang-orang yang memiliki akal yang matang, bertakwalah kepada Rabb kalian, di
mana bertakwa kepadaNya adalah hal paling agung yang diperintahkan oleh akal kepadanya, dan
meninggalkan hal tersebut adalah sebuah tanda kebodohan dan kerusakan pikiran.
The Hajj Months: Prohibitions
We now move to the second verse out of the eight that deal with the rules of Hajj, which is: الْحَجُّ أَشْهُرٌ مَّعْلُومَاتٌ: The Hajj is (in) the months well-known'. The word, ashhur أَشْهُرٌis the plural of shahr شَھَر meaning the month. It will be recalled that in the previous verse it was said that one who enters into Ihram with the intention of doing Hajj or ` Umrah must complete it as prescribed. Out of these two, there is no fixed date or month for ` Umrah which could be done anytime during a year. But, for Hajj, the months and the dates and timings of what one must do are all fixed. It is for this reason that the verse opens with the clarification that the Hajj (unlike ` Umrah) has some fixed months which are already known. The months of Hajj have been the same from Jahiliyyah also; they are Shawwal, Dhul-Qa'dah and the first ten days of Dhul-Hijjah as it appears in the hadith as narrated by the blessed Companions Abu Umamah and Ibn ` Umar ؓ (Mazhari).
That the Hajj months begin from Shawwal means that it is not permissible to enter into the Ihram احرام of Hajj before it. According to some Imams, the Hajj would simply not be valid with a pre-Shawwal Ihram. Imam Abu Hanifah (رح) rules that the Hajj thus performed will be considered valid, but it will be makruh مکروہ (reprehensible) (Mazhar).
The verse 197, that فَمَن فَرَضَ فِيهِنَّ الْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ ; stresses upon the etiquette of Hajj and makes it necessary for everyone in the state of Ihram to strictly abstain from three things: rafath رَفَثَ , fusuq فُسُوقَ and jidal جِدَالَ , which are being explained here in some detail.
A comprehensive word, Rafath رفَثَ includes marital intercourse, its preliminaries, including an open talk about love-making. All these things are forbidden in the state of Ihram. However, an indirect or implied reference to the act of love-making is not prohibited.
Literally fusuq means "transgression". In the terminology of the Holy Qur'an, it means 'disobedience', the general sense of which includes all sins. Early commentators have taken it here in this general sense of the word but the blessed Companion ` Abdullah ibn ` Umar ؓ has interpreted the word 'fusuq' here to mean only the acts which are prohibited and impermissible in the state of Ihram. It is obvious that this interpretation is more suitable to the occasion because the prohibition of sins as such is not peculiar to Ihram; they are forbidden under all conditions.
Things which are not sins in themselves but do become impermissible because of the Ihram are six in number. (1) Marital intercourse, its preliminaries, even love talk. (2) Hunting land game, either hunting personally or guiding a hunter. (3) Cutting hair or nail. (4) Using perfume. These four things are equally impermissible for men and women both when in a state of Ihram. The remaining two basically concern men: (5) Wearing stitched clothes. (6) Covering the head and the face. According to Imam Abu Hanifah and Imam Malik رحمۃ اللہ علیہما ، it is also not permissible for women to cover their face while in a state of Ihram, therefore, this too is included in the common Ihram prohibitions.
The first of the above six things, that is, intercourse and its correlatives, though included under fusuq, has yet been separated from it, and has been introduced separately through the word Rafath, stressing thereby the importance of abstaining from it when in a state of Ihram. This is because 'amends' can be made for the contravention of other Ihram prohibitions through kaffarah کَفَّارہ (expiation). But, should one fall into the misfortune of indulging in intercourse before the Wuquf وقوف of ` Arafat (stay in ` Arafat) Hajj itself becomes null and void and a fine in the form of a sacrifice of a cow or camel becomes obligatory and the Hajj will have to be performed all over again. Because this aspect was so important, the text has mentioned it expressly.
The word jidal' means an effort to upturn the adversary, therefore, a rough altercation or quarrel is known as jidal. This word being very general, some commentators have taken it in the usual general sense, while others, keeping in view the place of Hajj and the importance of Ihram, have particularized the sense of jidal here with a specific quarrel. In the age of ignorance, people differed about the prescribed place of Wuquf وقوف (staying). Some thought staying in ` Arafat was necessary, while others insisted that Muzdalifah was the prescribed place to stay and, therefore, did not consider going to ` Arafat as necessary. They even claimed that it was where Sayyidna Ibrahim (علیہ السلام) had stayed, Similarly, they differed in the timings of the Hajj as well. Some would do their Hajj in Dhul-Hijjah while some others would do it earlier in Dhul-Qa'dah and then, they would all quarrel among themselves around the subject and charge each other of having gone astray. The Holy Qur'an said La jidal لاجدال ، no quarrel, and put an end to all quarrels. What was proclaimed was the truth - the obligatory stay has to be made in ` Arafat, then, the necessary stay in Muzdalifah, and Hajj has to be performed in no other days but those of Dhul-Hijjah. Once the divine command is there, quarreling is forbidden.
According to this interpretation, the prohibition given in the verse is restricted to those acts only which are normally permissible, yet, they have been forbidden because of the Ihram, just as the permissible acts of eating and drinking are forbidden in the state of Fasting and Salah only.
But some commentators have taken fusuq and jidal in the general sense. According to them even though the fisq فِسق and jidal are sins, and deplorable at all places and under all conditions, but their sin becomes all the more grave in the state of Ihram. If one could think about the blessed days and the sacred land of the Haram where everyone comes to perform ` ibadah at its best with fervent chants of labbayk لَبَّیک ، telling their Lord 'Here we are at Your call', with the garment of Ihram reminding them all the time that the pilgrim is devoted to his act of ` ibadah within the sight of Allah, how could one stoop to do what is prohibited by Allah; obviously, under such condition, any act of sin or any act of entanglement with dispute turns into sinfulness at its worst.
Taking this general sense into account, one can see the wisdom behind the prohibition of obscenity, sin and quarrel as the place and time of Hajj have their peculiar conditions in which one might fall a victim to these three. There are times when one has to stay away from his family and children for a long time in a state of Ihram. Then, men and women perform Hajj rites at Mataf مطاف (the place around the Ka'bah where tawaf طواف is made) and Mas’ a مسعیٰ (place between Safa صفاء and Marwah were Sayee سعی is made) and at ` Arafat, Muzdalifah and Mina منٰی with hundreds and thousands of people coming in contact with each other. In such an enormous gathering of men and women, it is not so easy to control one's inner desires, therefore, Allah Almighty has first taken up the prohibition of obscenity. Then, since so many people are around at a given time, all deeply devoted to performing their prescribed rites, there are also occasions where sins such as theft creep in, therefore, came the instruction: la fusuq لا فسوق (no sin). Similarly, during the entire Hajj trip, there are many incidents where people could get to quarrel with each other because they are cramped for space or for some other reason. The injunction: la jidal لا جدال (no quarrel) is to eliminate such possibilities.
The eloquence of the Qur'an
The words in the verse: فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ translated literally as 'then there is no obscenity, no sin, no quarrel ...' are all words of negation, that is, all these things are not there in Hajj, although the object is to forbid them, which could have taken the form close to saying - do not be obscene, do not be sinful and do not quarrel. But, the possible prohibitive imperative has been replaced here by words of negation and thereby the hint has been given that such doings have no place in Hajj and cannot even be imagined in that context.
After proclaiming basic Ihram prohibitions, the sentence: وَمَا تَفْعَلُوا مِنْ خَيْرٍ يَعْلَمْهُ اللَّـهُ (And whatever good you do, Allah shall know it) instructs that abstaining from sins and the contravention of the Ihram during the blessed days of Hajj and at sacred places is not enough. Taking a step farther, one should consider this occasion to be something that comes once in a lifetime, therefore, it is all the more necessary that one should make an effort to stay devoted to ` ibadah عبادہ ، the Dhikr ذِکر also transliterated as 'Thikr', or 'Zikr', meaning 'remembrance' ) of Allah and good deeds. The assurance given is that every act of virtue and every demonstration of goodness from a servant of Allah shall be in the knowledge of Allah and, of course, shall be rewarded generously.
The sentence that follows immediately: وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَىٰ : 'And take provisions along, for the merit of provision is to abstain (from asking) ' aims to correct those who leave their homes for Hajj and ` Umrah without adequate preparation claiming that they do so because they have trust in Allah. Obviously, they have to ask for help on their way, or worse still, they themselves go through privation and suffering and in the process, bother others as well. Hence, the instruction has been given that provisions needed for the proposed trip for Hajj should be taken along. This is not against tawakkul تَوکُّل or trust in Allah; it is rather, the very essence of tawakkul تَوکُّل ، which conveys the sense that one should first acquire and collect the means and resources provided by Allah Almighty to the best of one's capability and, then, place his trust (tawakkul تَوکُّل) in Allah. This is the exact explanation of tawakkul reported from the Holy Prophet ﷺ . Forsaking all efforts to acquire means of subsistence (tark al-asbab ترک الاسباب ) and calling it tawakkul is sheer ignorance.
When does Ihram for Hajj start
Allah said:
الْحَجُّ أَشْهُرٌ مَّعْلُومَـتٌ
(The Hajj is (in) the well-known months.)
This Ayah indicates that Ihram for Hajj only occurs during the months of Hajj. This was reported from Ibn `Abbas, Jabir, `Ata', Tawus and Mujahid. The proof for this is Allah's statement that Hajj occurs during known, specific months, which indicates that Hajj is not allowed before that, just as the prayer has a fixed time (before which one's prayer is not accepted).
Ash-Shafi`i recorded that Ibn `Abbas said, "No person should assume Ihram for Hajj before the months of the Hajj, for Allah said:
الْحَجُّ أَشْهُرٌ مَّعْلُومَـتٌ
(The Hajj is (in) the well-known months.)
Ibn Khuzaymah reported that Ibn `Abbas said, "No Ihram for Hajj should be assumed, except during the months of Hajj, for among the Sunnah of Hajj is that one assume Ihram for it during the Hajj months. " This is an authentic narration and the Companion's statement that such and such is among the Sunnah is considered as a Hadith of the Prophet , according to the majority of the scholars. This is especially the case when it is Ibn `Abbas who issued this statement, as he is the Tarjuman (translator, interpreter, explainer) of the Qur'an.
There is a Hadith about this subject too. Ibn Marduwyah related that Jabir narrated that the Prophet said:
«لَا يَنْبَغِي لِأَحَدٍ أَنْ يُحْرِمَ بِالْحَجِّ إِلَّا فِي أَشْهُرِ الْحَج»
(No one should assume Ihram for Hajj, but during the months of Hajj.)
The chain of narrators for this Hadith is reasonable. Ash-Shafi`i and Al-Bayhaqi recorded this Hadith from Ibn Jurayj who related that Abu Az-Zubayr said that he heard Jabir bin `Abdullah being asked, "Does one assume Ihram for Hajj before the months of the Hajj" He said, "No." This narration is more reliable than the narration that we mentioned from the Prophet . In short, this statement is the opinion of the Companion, supported by Ibn `Abbas' statement that it is a part of the Sunnah not to assume Ihram for Hajj before the months of the Hajj. Allah knows best.
The Months of Hajj
Allah said:
أَشْهُرٌ مَّعْلُومَـتٌ
(...the well-known months.)
Al-Bukhari said that Ibn `Umar said that these are Shawwal, Dhul-Qa`dah and the first ten days of Dhul-Hijjah. This narration for which Al-Bukhari did not mention the chain of narrators, was collected by a continuous chain of narrators that Ibn Jarir rendered authentic, leading to Ibn `Umar, who said:
الْحَجُّ أَشْهُرٌ مَّعْلُومَـتٌ
(The Hajj (pilgrimage) is (in) the well-known (lunar year) months.) "which are Shawwal, Dhul-Qa`dah and the (first) ten days of Dhul-Hijjah." Its chain is Sahih. Al-Hakim also recorded it in his Mustadrak, and he said,"It meets the criteria of the Two Shaykhs."
This statement is also reported from `Umar, `Ali, Ibn Mas`ud, `Abdullah bin Az-Zubayr, Ibn `Abbas, `Ata', Tawus, Mujahid, Ibrahim An-Nakha`i, Imam Ash-Sha`bi, Al-Hasan, Ibn Sirin, Makhul, Qatadah, Ad-Dahhak bin Muzahim, Ar-Rabi` bin Anas and Muqatil bin Hayyan. This opinion was preferred by Ibn Jarir who said, "It is a common practice to call two months and a part of the third month as `months'. This is similar to the Arab's saying, `I visited such and such person this year or this day.' He only visited him during a part of the year and a part of the day. Allah said:
فَمَن تَعَجَّلَ فِى يَوْمَيْنِ فَلاَ إِثْمَ عَلَيْهِ
(But whosoever hastens to leave in two days, there is no sin on him.)
In this case, one will only be hastening for one and a half days."
Allah then said:
فَمَن فَرَضَ فِيهِنَّ الْحَجَّ
(So whosoever intends (Farada) to perform Hajj therein (by assuming Ihram),) meaning that one's assuming the Ihram requires a Hajj, for the person is required to complete the rituals of Hajj after assuming Ihram. Ibn Jarir said that Al-`Awfi said, "The scholars agree that (Farada) `intends' mentioned in the Ayah means it is a requirement and an obligation." `Ali bin Abu Talhah said that Ibn `Abbas said: f
فَمَن فَرَضَ فِيهِنَّ الْحَجَّ
(So whosoever intends to perform Hajj therein (by assuming Ihram), ) refers to those who assume Ihram for Hajj and `Umrah". `Ata' said, "'Intends', means, assumes the Ihram." Similar statements were attributed to Ibrahim, Ad-Dahhak and others.
Prohibition of Rafath (Sexual Intercourse) during Hajj
Allah said:
فَلاَ رَفَثَ
(He should not have Rafath)
This Ayah means that those who assume the Ihram for Hajj or `Umrah are required to avoid the Rafath, meaning, sexual intercourse. Allah's statement here is similar to His statement:
أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَآئِكُمْ
(It is made lawful for you to have Rafath (sexual relations) with your wives on the night of the fast.) (2:187)
Whatever might lead to sexual intercourse, such as embracing, kissing and talking to women about similar subjects, is not allowed. Ibn Jarir reported that Nafi` narrated that `Abdullah bin `Umar said, "Rafath means sexual intercourse or mentioning this subject with the tongue, by either men or women." `Ata' bin Abu Rabah said that Rafath means sexual intercourse and foul speech. This is also the opinion of `Amr bin Dinar. `Ata' also said that they used to even prevent talking (or hinting) about this subject. Tawus said that Rafath includes one's saying, "When I end the Ihram I will have sex with you." This is also the same explanation offered by Abu Al-`Aliyah regarding Rafath. `Ali bin Abu Talhah said that Ibn `Abbas said, "Rafath means having sex with the wife, kissing, fondling and saying foul words to her, and similar acts." Ibn `Abbas and Ibn `Umar said that Rafath means to have sex with women. This is also the opinion of Sa`id bin Jubayr, `Ikrimah, Mujahid, Ibrahim An-Nakha`i, Abu Al-`Aliyah who narrated it from `Ata' and Makhul, `Ata Al-Khurasani, `Ata' bin Yasar, `Atiyah, Ibrahim, Ar-Rabi`, Az-Zuhri, As-Suddi, Malik bin Anas, Muqatil bin Hayyan, `Abdul-Karim bin Malik, Al-Hasan, Qatadah and Ad-Dahhak, and others.
The Prohibition of Fusuq during Hajj
Allah said:
وَلاَ فُسُوقَ
(...nor commit sin) Miqsam and several other scholars related that Ibn `Abbas said, "It is disobedience." This is also the opinion of `Ata,' Mujahid, Tawus, `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b, Al-Hasan, Qatadah, Ibrahim An-Nakha`i, Az-Zuhri, Ar-Rabi` bin Anas, `Ata' bin Yasar, `Ata' Al-Khurasani and Muqatil bin Hayyan.
Ibn Wahb reported that Nafi` narrated that `Abdullah bin `Umar said, "Fusuq or sin mentioned in the Ayah (2:197) refers to committing what Allah has forbidden in the Sacred Area."
Several others said that Fusuq means cursing others, they based this on the authentic Hadith:
«سِبَابُ الْمُسْلِمِ فُسُوقٌ وَقِتَالُهُ كُفْر»
(Cursing the Muslim is Fusuq, while fighting him is Kufr.)
`Abdur-Rahman bin Zayd bin Aslam said Fusuq here means slaughtering animals for the idols, as Allah said:
أَوْ فِسْقًا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ
(...or impious (Fisq) meat (of an animal) which is slaughtered as a sacrifice for others than Allah.) (6: 145)
Ad-Dahhak said that Fusuq is insulting one another with bad nicknames.
Those who said that the Fusuq means all types of disobedience are correct. Allah has also prohibited committing injustice during the months of Hajj in specific, although injustice is prohibited throughout the year. This is why Allah said:
مِنْهَآ أَرْبَعَةٌ حُرُمٌ ذلِكَ الدِّينُ الْقَيِّمُ فَلاَ تَظْلِمُواْ فِيهِنَّ أَنفُسَكُمْ
(...of them four are sacred. That is the right religion, so wrong not yourselves therein.) (9:36)
Allah said about the Sacred Area:
وَمَن يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُّذِقْهُ مِنْ عَذَابٍ أَلِيمٍ
(...and whoever inclines to evil actions therein or to do wrong, him We shall cause to taste from a painful torment.) (22:25)
It is recorded in the Two Sahihs that Abu Hurayrah narrated that Allah's Messenger ﷺ said:
«مَنْ حَجَّ هَذَا الْبَيْتَ، فَلَمْ يَرْفُثْ وَلَمْ يَفْسُقْ خَرَجَ مِنْ ذُنُوبِهِ كَيَوْمَ وَلَدَتْهُ أُمُّه»
(Whoever performed Hajj to this (Sacred) House and did not commit Rafath or Fusuq, will return sinless, just as the day his mother gave birth to him.)
The Prohibition of arguing during Hajj
Allah said:
وَلاَ جِدَالَ فِي الْحَجِّ
(nor should there be Jidal during Hajj) meaning, disputes and arguments. Ibn Jarir related that `Abdullah bin Mas`ud said that what Allah said:
وَلاَ جِدَالَ فِي الْحَجِّ
(...nor dispute unjustly during the Hajj.) means to argue with your companion (or fellow) until you make him angry. This is similar to the the opinion that Miqsam and Ad-Dahhak related to Ibn `Abbas. This is also the same meaning reported from Abu Al-`Aliyah, `Ata', Mujahid, Sa`id bin Jubayr, `Ikrimah, Jabir bin Zayd, `Ata' Al-Khurasani, Makhul, As-Suddi, Muqatil bin Hayyan, `Amr bin Dinar, Ad-Dahhak, Ar-Rabi` bin Anas, Ibrahim An-Nakha`i, `Ata bin Yasar, Al-Hasan, Qatadah and Az-Zuhri.
The Encouragement for Righteous Deeds and to bring Provisions for Hajj
Allah said:
وَمَا تَفْعَلُواْ مِنْ خَيْرٍ يَعْلَمْهُ اللَّهُ
(And whatever good you do, Allah knows it.)
After Allah prohibited evil in deed and tongue, He encouraged righteous, good deeds, stating that He is knowledgeable of the good that they do, and He will reward them with the best awards on the Day of Resurrection.
Allah said next:
وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى
(And take provisions (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness).)
Al-Bukhari and Abu Dawud reported that Ibn `Abbas said, "The people of Yemen used to go to Hajj without taking enough supplies with them. They used to say, `We are those who have Tawakkul (reliance on Allah).' Allah revealed this Ayah:
وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى
(And take provisions (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness).)
Ibn Jarir and Ibn Marduwyah narrated that Ibn `Umar said, "When people assumed Ihram, they would throw away whatever provisions they had and would acquire other types of provisions. Allah revealed:
وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى
(And take a provisions (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness).) Allah forbade them from this practice and required them to take flour and Sawiq (a type of food usually eaten with dates) with them."
The Provisions of the Hereafter
Allah said:
فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى
(...but the best provision is At-Taqwa (piety, righteousness).) When Allah required mankind to supply themselves with what sustains them for the journeys of this life, He directed them to the necessary provisions for the Hereafter: Taqwa. Allah said in another Ayah:
وَرِيشًا وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ
(...and as an adornment; and the raiment of Taqwa, that is better.) (7:26)
Allah mentioned the material covering and then He mentioned the spiritual covering, which includes humbleness, obedience and Taqwa. He also stated that the latter provision is better and more beneficial than the former.
وَاتَّقُونِ يأُوْلِي الأَلْبَـبِ
(So fear Me, O men of understanding!) meaning: `Fear My torment, punishment, and affliction for those who defy Me and do not adhere to My commands, O people of reason and understanding.'
Vrijeme hadžskim obreda je u određenim poznatim mjesecima, koji počinju sa ševvalom a završavaju se sa prvom trećinom zulhidžeta. Ko sebe obaveže da obavi hadž u ovim mjesecima i otpočne obrede, zabranjeno mu je da čini ono što vodi spolnom odnosu, a pojačava se i zabrana činjenja grijeha kao i kazna za njih, zbog svetosti vremena i mjesta. Također, zabranjeno mu je da se upušta u raspravu koja uzrokuje srdžbu i sporove. Svako dobro koje uradite – Allah zna za njega, i nagradit će vas za to. Pomozite se u obavljanju hadža opskrbljivanjem potrepština: hrane i pića, i znajte da je najveća pomoć u svim vašim poslovima – bogobojaznost. Zato, bojte se Allaha primjenom Njegovih naredbi i klonjenjem onoga što je zabranio, o vi koji zdrave pameti imate.
La période du Grand Pèlerinage correspond à des mois déterminés, commençant du début du mois de Chawwâl (chawwâlu) et se terminant le dixième jour du mois de Dhû al-Ħijjah (dhu l-ħijjah(ħijjati)). Quiconque décide d’accomplir le Grand Pèlerinage durant ces mois et se sacralise, les rapports intimes et leurs préliminaires deviennent alors illicites pour lui. Il lui est également illicite, en raison de la sainteté du lieu et du moment, de désobéir à Allah en commettant des péchés tout comme il lui est illicite de s’engager dans une polémique qui mène à une colère et à une dispute. Tout ce que vous faites de bien, Allah le connaît et vous rétribue en échange. Aidez-vous afin d’accomplir le Grand Pèlerinage en constituant des réserves de ce dont vous avez besoins comme nourriture et boisson et sachez que la meilleur des provisions, celle qui vous aide dans toutes vos affaires, est la crainte d’Allah (`at-taqwâ). Craignez-moi donc en obéissant à Mes ordres et en délaissant Mes interdits, ô vous qui êtes doués d’une raison saine.
Ang panahon ng ḥajj ay mga buwang nalalaman. Nagsisimula ito sa buwan ng Shawwāl at nagwawakas sa ikasampu ng Dhulḥijjah. Kaya ang sinumang nagsatungkulin sa sarili niya ng ḥajj sa mga buwang ito at nagsagawa ng iḥrām dito ay naging bawal sa kanya ang pagtatalik at ang mga paunang gawain nito. Nabibigyang-diin sa panig niya ang pagkabawal sa paglabas sa pagtalima kay Allāh sa pamamagitan ng paggawa ng mga pagsuway dala ng kadakilaan ng panahon at pook. Ipinagbabawal sa kanya ang pakikipagtalong nagpapahantong sa galit at alitan. Ang anumang ginagawa ninyo na kabutihan ay nakaaalam nito si Allāh kaya gaganti Siya sa inyo roon. Magpatulong kayo sa pagsasagawa ng ḥajj sa pamamagitan ng pagkuha ng kakailanganin ninyo na pagkain at inumin. Alamin ninyo na ang pinakamabuti sa pinagpapatulungan ninyo sa lahat ng mga pumapatungkol sa inyo ay ang pangingilag sa pagkakasala kay Allāh – pagkataas-taas Siya. Kaya matakot kayo kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga ipinagbabawal Niya, O mga may matinong pang-unawa.
Il periodo del Ħajj sono mesi stabiliti: Hanno inizio nel mese di Shawālشوال, e terminano con il decimo di Dhy'l-Ħijjeh: Chi ha deciso di compiere Al-Ħajj in questi mesi ed ha iniziato l'Iħrām, gli è vietato avere rapporti sessuali, compresi preliminari, ed è obbligatorio per lui rispettare la legge di Allāh e non commettere peccati, rispettando la sacralità del periodo e del luogo. Gli è vietato intrattenersi in discussioni che portano a rabbia e litigio; e Allāh è Consapevole di ogni bene che fate e vi ricompenserà per ciò. E aiutatevi a completare Al-Ħajj prendendo il cibo e le bevande di cui avete bisogno, e sappiate che la cosa che vi è più utile nei vostri affari è la devozione verso Allāh l'Altissimo.TemeteMi, sottomettendovi ai Miei ordini e rispettate i Miei divieti, voi che possedete menti sane.
El período de la Peregrinación Mayor corresponde a meses específicos, comenzando al inicio del mes de shawwal y culminando el décimo día del mes de dhu al-jiyya. Para quien decide realizar la Peregrinación Mayor durante estos meses e ingresa en el estado de Ihram, las relaciones íntimas y sus preliminares se vuelven ilícitas. Dada la santidad del lugar y el momento, les es también ilícito pecar desobedeciendo a Al‑lah así como envolverse en discusiones que puedan llevar a la ira y a la disputa. Todo acto de bien que hacen, Al‑lah lo conoce y los retribuye. Antes de comenzar la Peregrinación Mayor, hagan provisiones de aquello que puedan necesitar como bebida y alimentos, y sepan que la mejor de las provisiones, la que los ayuda en todos sus asuntos, es el temor a Al‑lah (at-taqwa). Témanme obedeciendo Mis órdenes y respetando Mis prohibiciones, gentes dotadas de razón.
Thời gian hành hương Hajj đã được qui định rõ ràng. Nó bắt đầu từ tháng Shauwal (tháng 10) đến ngày mồng mười tháng Zdul-Hijjah (tháng 12) theo niên lịch Islam. Ai bắt bản thân mình hành hương trong những tháng này và đã định tâm vào tình trạng Ehram thì y không được phép có các hành động mơn trớn và quan hệ tình dục với vợ của mình, không được phép làm điều tội lỗi nhằm tôn trọng thời gian và không gian thiêng liêng, và y không được phép tranh cãi dẫn đến xung đột do tức giận và nóng nảy. Và tất cả điều tốt đẹp mà các ngươi đã làm thì Allah đều biết rất rõ và Ngài sẽ ban thưởng đầy đủ cho các ngươi. Các ngươi hãy chuẩn bị hành trang như lương thực và các vật dụng cần thiết khác cho chuyến hành hương Hajj, tuy nhiên thứ tốt nhất để các ngươi chuẩn bị cho hành trang của mình chính là lòng Taqwa (ngay chính, kính sợ) Allah. Vì vậy, các ngươi hãy sợ TA mà tuân thủ đúng mọi mệnh lệnh của TA và hãy tránh xa mọi điều TA đã cấm, hỡi đám người có tâm trí lành mạnh.
Các ngươi sẽ không mắc tội khi các ngươi tìm kiếm bổng lộc Halal bằng việc kinh doanh mua bán trong suốt thời gian hành hương Hajj. Khi các ngươi rời 'Arafah sau khi đã có mặt tại đó vào ngày mồng chín để hướng đến Muzdalifah vào đêm mồng mười tháng Zdul-Hijjah thì các ngươi hãy tụng niệm Allah bằng Tasbih (nói Sub ha nol loh), Tahlil (Laa i laa ha il lol loh) và cầu xin, khấn vái tại Mash'ar Al-Haram ở Muzdalifah, các ngươi hãy tụng niệm Allah như đã được Ngài hướng dẫn các ngươi đến được các biểu hiệu của tôn giáo và được hành hương Hajj tại Ngôi Nhà của Ngài trong khi trước đó các ngươi là nhóm người mù tịt về các giáo lý của Ngài.
Hindi sa inyo isang kasalanan na maghanap kayo ng panustos na ipinahihintulot sa pamamagitan ng pangangalakal at iba pa rito sa panahon ng pagsasagawa ng ḥajj. Kaya kapag lumisan kayo mula sa `Arafāt, matapos ng pagtigil ninyo roon sa araw ng ikasiyam habang mga dumadako sa Muzdalifah sa gabi ng ikasampu ng Dhulḥijjah, ay alalahanin ninyo si Allāh sa pamamagitan ng tasbīḥ (pagsabi ng subḥāna-llāh), tahlīl (pagsabi ng lā ilāha illa-llāh), at pagdalangin sa tabi ng Bantayog na Pinakababanal sa Muzdalifah. Alalahanin ninyo si Allāh dahil sa kapatnubayan Niya sa inyo tungo sa mga palatandaan ng Relihiyon Niya at mga gawaing-pagsamba ng ḥajj sa Bahay Niya sapagkat kayo nga noon bago pa niyon ay kabilang sa mga nalilingat sa Batas Niya.
No cometen ninguna falta si buscan ganarse la vida de manera lícita a través de la práctica del comercio u otras actividades durante la Peregrinación Mayor. Cuando abandonen el valle de Arafat, después de haber permanecido allí el noveno día del mes de dhu al-jiyya, y lleguen a Muzdalifah la noche del décimo día, recuerden a Al‑lah proclamando Su Gloria (at-tasbih) y su Unicidad (at-tahlil) y recordándolo en el Lugar Sagrado (al-mash’ar al-haram) que está en Muzdalifah. Recuerden a Al‑lah por haberlos guiado en la práctica de Su religión y los ritos de la Peregrinación Mayor, ya que ustedes eran antes ignorantes de Su Ley.
Non vi è peccato nel cercare il lecito guadagno nel commercio ed altro, durante l'Ħajj. Quando partite da Arafāt, dopo essere stati in quel luogo il nono giorno, diretti verso Muzdalifah مزدلفة, la notte del decimo di Dhy'l-Ħijjahذي الحجة menzionate Allāh lodandoLo ed invocandoLo e pregando presso il Luogo Sacro di Muzdalifahمزدلفة. Ed invocate Allāh, che vi ha guidati verso i segni fondamentali della Sua religione e i riti del Pellegrinaggio, verso la Sua Casa, mentre in precedenza eravate ignari della Sua Legge
"Tidak ada dosa bagimu untuk mencari karunia (rizki hasil perniagaan)
dari Rabbmu. Apabila kamu telah bertolak dari Arafah, maka berdzikirlah kepada Allah di
Masy'aril Haram. Dan berdzi-kirlah (dengan menyebut) Allah sebagaimana
yang ditunjukkan-Nya kepadamu, dan sesungguhnya kamu sebelum itu benar-benar termasuk
orang-orang yang sesat. Kemudian bertolaklah kamu dari tempat bertolaknya orang-orang banyak
(Arafah) dan mohon-lah ampun kepada Allah, sesungguhnya Allah Maha
Pengampun lagi Maha Penyayang. Apabila kamu telah menyelesaikan ibadah hajimu, maka berdzikirlah
(dengan menyebut) Allah, sebagaimana kamu menyebut-nyebut (membangga-banggakan) nenek moyang-mu, atau (bahkan) berdzikirlah lebih banyak dari itu. Maka di antara manusia ada
orang yang berdoa, 'Ya Tuhan kami, berilah kami (kebaikan) di dunia,'
dan tiadalah baginya bagian (yang menyenangkan) di akhirat. Dan di
antara mereka ada orang yang berdoa, 'Ya Tuhan kami, berilah kami kebaikan di dunia dan
ke-baikan di akhirat dan peliharalah kami dari siksa neraka.' Mereka itulah orang-orang yang
mendapat bagian dari apa yang mereka usahakan; dan Allah sangat cepat perhitunganNya." (Al-Baqarah: 198-202).
(198) Ketika Allah تعالى memerintahkan untuk bertakwa, Allah تعالى
mengabarkan bahwasanya mencari karunia Allah dengan mencari penghidupan pada saat musim haji dan
selainnya tidaklah berdosa apabila tidak mengganggu hal yang wajib atasnya, bila maksud
kedatangannya adalah berhaji, dan pencaharian itu adalah halal yang disandarkan kepada karunia
Allah, tidak bersandar kepada keahlian seseorang dan melakukan sebab-sebab namun melupakan Dzat
yang membuat sebab-sebab tersebut, karena yang seperti ini adalah inti dari dosa itu sendiri.
Dan dalam FirmanNya, ﴾ فَإِذَآ أَفَضۡتُم مِّنۡ عَرَفَٰتٖ فَٱذۡكُرُواْ ٱللَّهَ عِندَ ٱلۡمَشۡعَرِ
ٱلۡحَرَامِۖ ﴿ "Maka apabila kamu telah bertolak dari Arafah, berdzikir-lah kepada Allah di Masy'aril Haram", terkandung dalil yang menun-jukkan kepada beberapa hal;
Pertama: Wuquf di Arafah, hal ini adalah suatu yang telah diketahui dan merupakan rukun dari rukun-rukun haji, maka bertolak dari Arafah tidaklah dilakukan kecuali setelah wuquf di sana.
Kedua: Perintah untuk berdzikir kepada Allah di Masy'aril Haram yaitu Muzdalifah, hal ini pun telah diketahui, yang dilaku-kan pada malam hari penyembelihan seraya bermalam di sana, dan setelah Shalat Shubuh wukuf di Muzdalifah seraya berdoa hingga pagi sangat terang, termasuk dalam berdzikir kepada Allah adalah menunaikan kewajiban-kewajiban dan sunnah-sunnah padanya.
Ketiga: Bahwasanya wukuf di Muzdalifah dilakukan setelah wukuf di Arafah sebagaimana yang ditunjukkan oleh huruf "fa" dan pengurutan.
Keempat dan kelima: Bahwasanya Arafah dan Muzdalifah adalah tempat syiar-syiar haji yang memang dimaksudkan untuk dikerjakan dan ditampakkan.
Keenam: Bahwasanya Muzdalifah itu termasuk daerah haram sebagaimana ia dibatasi dengan kata haram.
Ketujuh: Bahwasanya Arafah termasuk daerah halal sebagai-mana yang terpahami dari pembatasan yang ada pada kata Muz-dalifah.
﴾ وَٱذۡكُرُوهُ كَمَا هَدَىٰكُمۡ وَإِن كُنتُم مِّن قَبۡلِهِۦ لَمِنَ ٱلضَّآلِّينَ ﴿ "Dan berdzikir-lah (dengan menyebut) Allah sebagaimana yang ditunjukkanNya kepa-damu; dan
sesungguhnya kamu sebelum itu benar-benar termasuk orang-orang yang sesat." Maksudnya,
berdzikirlah kalian kepada Allah تعالى sebagaimana Dia telah mengaruniakan kepada kalian
hidayahNya setelah kesesatan, sebagaimana juga Dia telah mengajarkan kepada kalian apa-apa yang
tidak kalian ketahui sebelumnya. Hal ini adalah sebesar-besarnya kenikmatan yang harus disyukuri
dan dibalas dengan bersyukur kepada Dzat yang telah memberikannya dengan hati maupun lisan.
(199) ﴾ ثُمَّ أَفِيضُواْ مِنۡ حَيۡثُ أَفَاضَ ٱلنَّاسُ ﴿ "Kemudian
bertolaklah kamu dari tempat bertolaknya orang-orang banyak." Maksudnya, kemu-dian bertolaklah
kalian dari Muzdalifah dari tempat bertolaknya orang-orang dari sejak Nabi Ibrahim عليه السلام
hingga sekarang. Dan yang dimaksud dengan bertolak tersebut telah diketahui oleh me-reka, yaitu
untuk melempar jumrah, menyembelih hewan kurban, thawaf, sa'i, bermalam di Mina pada malam-malam
tasyriq, dan menyempurnakan sisa kegiatan manasik haji lainnya. Dan ketika bertolak, maksudnya
adalah apa yang telah disebutkan dan hal-hal yang disebutkan pada akhir manasik, ketika telah
selesai darinya, Allah تعالى memerintahkan untuk beristighfar dan banyak berdzikir kepadaNya.
Istighfar tersebut untuk menutupi kekurangan yang terjadi pada seorang hamba dalam melaksanakan
ibadahnya dan kelalaiannya padanya, sedangkan dzikir kepada Allah adalah wujud kesyukuran atas
segala nikmat yang telah diberikan dengan taufikNya dalam melaksanakan ibadah yang agung dan
karunia yang tak terkira tersebut.
Demikianlah seharusnya yang dilakukan seorang hamba setiap kali ia selesai dari suatu ibadah,
sepatutnya ia beristighfar kepada Allah dari kelalaiannya dan bersyukur atas taufikNya, bukan
seperti orang yang memandang bahwa ia telah menyem-purnakan ibadah, dan telah berbuat baik
kepada Allah dan ibadah itu menjadikannya menempati posisi yang tinggi, sesungguhnya orang
seperti ini berhak atas kemurkaan dan amalannya ditolak, sebagaimana yang pertama berhak untuk
dikabulkan dan diberi taufik kepada amalan-amalan yang lainnya.
(200-202) Kemudian Allah تعالى mengabarkan tentang ke-adaan para
makhluk, bahwasanya mereka memohon kebutuhan-kebutuhan mereka kepada Allah, berlindung kepadaNya
dari segala yang membahayakan mereka, akan tetapi niat dan maksud mereka berbeda-beda, di antara
mereka ﴾ مَّن يَقُولُ رَبَّنَآ ءَاتِنَا فِي ٱلدُّنۡيَا حَسَنَةٗ ﴿ "ada orang yang berdoa, 'Ya
Tuhan kami, berilah kami (kebaikan) di dunia'." Maksudnya, ia memohon
kepadaNya kenikmatan-kenikmatan dunia yang merupakan keinginan dirinya, namun ia tidak
menda-patkan bagian di akhirat, karena ia membencinya dan mencukup-kan cita-citanya hanya
sebatas dunia. Di antara mereka ada yang berdoa kepada Allah demi kemaslahatan dunia dan
akhirat, dan ia butuh kepadanya dalam kepentingan-kepentingan agama dan du-nianya. Maka setiap
dari kelompok pertama dan kelompok kedua memiliki hasil dari apa yang telah mereka kerjakan dan
usahakan, dan Allah تعالى akan memberikan balasanNya sesuai dengan perbuat-an, cita-cita, dan
niat mereka dengan balasan yang berdasarkan kepada keadilan dan kemuliaan, di mana Dia dipuji
dengan pujian yang paling sempurna dan paling lengkap karenanya.
Ayat ini merupakan dalil bahwa Allah تعالى mengabulkan doa setiap orang, baik Muslim maupun
kafir atau fasik. Akan tetapi pengabulan doa orang itu bukanlah sebuah tanda bagi kecintaan-Nya
terhadap orang tersebut dan kedekatanNya padanya, kecuali dalam permohonan yang berhubungan
dengan akhirat dan kepen-tingan-kepentingan agama, dan kebaikan yang diharapkan di dunia,
termasuk dalam hal itu adalah segala yang sangat baik kejadian-nya bagi seorang hamba, seperti
rizki yang lancar, luas, dan halal, istri yang shalihah, anak yang merupakan penyejuk mata,
kete-nangan, ilmu yang berguna, amalan yang shalih, dan semacamnya dari segala macam permohonan
yang dicintai dan dibolehkan. Adapun kebaikan akhirat adalah selamat dari siksaan kubur, padang
mahsyar, dan api neraka, memperoleh keridhaan Allah, mendapat-kan kenikmatan yang abadi, dekat
dengan Rabb yang Maha Pe-nyayang, hingga doa ini menjadi doa yang paling lengkap, paling
sempurna dan paling utama untuk didahulukan. Oleh karena itulah Nabi ﷺ memperbanyak doa
dengannya[13] dan senantiasa menganjurkan umatnya untuk berdoa
dengannya.
Vous ne commettez pas de péché en cherchant à vivre de manière licite par la pratique du négoce ou d’autres activités, durant le Grand Pèlerinage. Lorsque vous descendez d‘Arafât, après être restés là-bas le neuvième jour du mois de Dhû al-Ħijjah, et que vous vous rendez à Muzdalifah la nuit du dixième jour, évoquez Allah en proclamant Sa Gloire (`at-tasbîħu) et Son Unicité (`at-tahlîlu) et en L’invoquant dans le Lieu Sacré (`al-mach’aru l-ħarâmu) qu’est Muzdalifah. Et évoquez Allah pour vous avoir guidés dans la pratique de Sa religion et des rites du Grand Pèlerinage, car vous étiez auparavant inattentifs à Sa Législation.
Commercial Transactions during Hajj
Al-Bukhari reported that Ibn `Abbas said, "`Ukaz, Mijannah and Dhul-Majaz were trading posts during the time of Jahiliyyah. During that era, they did not like the idea of conducting business transactions during the Hajj season. Later, this Ayah was revealed:
لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ
(There is no sin on you if you seek the bounty of your Lord.) during the Hajj season."
Abu Dawud and others recorded that Ibn `Abbas said, "They used to avoid conducting business transactions during the Hajj season, saying that these are the days of Dhikr. Allah revealed:
لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ
(There is no sin on you if you seek the bounty of your Lord (during pilgrimage by trading).)
This is also the explanation of Mujahid, Sa`id bin Jubayr, `Ikrimah, Mansur bin Al-Mu`tamir, Qatadah, Ibrahim An-Nakha`i, Ar-Rabi` bin Anas and others. Ibn Jarir reported that Abu Umaymah said that when Ibn `Umar was asked about conducting trade during the Hajj, he recited the Ayah:
لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ
(There is no sin on you if you seek the bounty of your Lord (during pilgrimage by trading). )
This Hadith is related to Ibn `Umar with a strong chain of narrators. This Hadith is also related to the Prophet , as Ahmad reported that Abu Umamah At-Taymi said, "I asked Ibn `Umar, `We buy (and sell during the Hajj), so do we still have a valid Hajj' He said, `Do you not perform Tawaf around the House, stand at `Arafat, throw the pebbles and shave your heads' I said, `Yes.' Ibn `Umar said, `A man came to the Prophet and asked him about what you asked me, and the Prophet did not answer him until Jibril came down with this Ayah:
لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ
(There is no sin on you if you seek the bounty of your Lord (during pilgrimage by trading).) The Prophet summoned the man and said: (You are pilgrims)." Ibn Jarir narrated that Abu Salih said to `Umar, "`O Leader of the faithful! Did you conduct trade transactions during the Hajj" He said, "Was their livelihood except during Hajj"
Standing at `Arafat
Allah said:
فَإِذَآ أَفَضْتُم مِّنْ عَرَفَـتٍ فَاذْكُرُواْ اللَّهَ عِندَ الْمَشْعَرِ الْحَرَامِ
(Then when you leave `Arafat, remember Allah (by glorifying His praises, i.e., prayers and invocations) at the Mash`ar-il-Haram.)
`Arafat is the place where one stands during the Hajj and it is a pillar of the rituals of Hajj. Imam Ahmad and the Sunan compilers recorded that `Abdur-Rahman bin Ya`mar Ad-Diyli said that he heard Allah's Messenger ﷺ saying:
«الْحَجُّ عَرَفَاتٌ ثَلَاثًا فَمَنْ أَدْرَكَ عَرَفَةَ قَبْلَ أَنْ يَطْلُعَ الْفَجْرُ فَقَدْ أَدْرَكَ، وَأَيَّامُ مِنًى ثَلَاثَــةٌ، فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إِثْمَ عَلَيْهِ، وَمَنْ تَأَخَّر فَلَا إِثْمَ عَلَيه»
(Hajj is `Arafat, (thrice). Hence, those who have stood at `Arafat before dawn will have performed (the rituals of the Hajj). The days of Mina are three, and there is no sin for those who move on after two days, or for those who stay.)
The time to stand on `Arafat starts from noon on the day of `Arafah until dawn the next day, which is the day of the Sacrifice (the tenth day of Dhul-Hijjah). The Prophet stood at `Arafat during the Farewell Hajj, after he had offered the Zuhr (noon) prayer, until sunset. He said, "Learn your rituals from me." In this Hadith (i. e., in the previous paragraph) he said, "Whoever stood at `Arafat before dawn, will have performed (the rituals of Hajj)." c`Urwah bin Mudarris bin Harithah bin Lam At-Ta'i said, "I came to Allah's Messenger ﷺ at Al-Muzdalifah when it was time to pray. I said, `O Messenger of Allah ﷺ! I came from the two mountains of Tayy', and my animal became tired and I became tired. I have not left any mountain, but stood on it. Do I have a valid Hajj' Allah's Messenger ﷺ said:
«مَنْ شَهِدَ صَلَاتَنَا هذِهِ، فَوَقَفَ مَعَنَا حَتَّى نَدْفَعَ، وَقَدْ وَقَفَ بِعَرَفَةَ قَبْلَ ذلِكَ لَيْلًا أَوْ نَهارًا فَقَدْ تَمَّ حَجُّهُ وَقَضَى تَفَثَه»
(Whoever performed this prayer with us, stood with us until we moved forth, and had stood at `Arafat before that, day or night, will have performed the Hajj and completed its rituals)."
This Hadith was collected by Imam Ahmad and the compilers of the Sunan, and At-Tirmidhi graded it Sلahih. It was reported that the mount was called `Arafat because, as `Abdur-Razzaq reported that `Ali bin Abu Talib said, "Allah sent Jibril to Prophet Ibrahim and he performed Hajj for him (to teach him its rituals). When Ibrahim reached `Arafat he said, `I have `Araftu (I know this place).' He had come to that area before. Thereafter, it was called `Arafat." Ibn Al-Mubarak said that `Ata' said, "It was called `Arafat because Jibril used to teach Ibrahim the rituals of Hajj. Ibrahim would say, `I have `Araftu, I have `Araftu.' It was thereafter called `Arafat." Similar statements were attributed to Ibn `Abbas, Ibn `Umar and Abu Mijlaz. Allah knows best.
`Arafat is also called Al-Mash`ar Al-Haram, Al-Mash`ar Al-Aqsa and Ilal, while the mount that is in the middle of `Arafat is called Jabal Ar-Rahmah (Mount of Mercy).
The Time to leave `Arafat and Al-Muzdalifah
Ibn Abu Hatim reported that Ibn `Abbas said, "During the time of Jahiliyyah, the people used to stand at `Arafat. When the sun would be on top of the mountains, just as the turban is on top of a man's head, they would move on. Allah's Messenger ﷺ delayed moving from `Arafat until sunset." Ibn Marduwyah related this Hadith and added, "He then stood at Al-Muzdalifah and offered the Fajr (Dawn) prayer at an early time. When the light of dawn broke, he moved on." This Hadith has a Hasan chain of narrators. The long Hadith that Jabir bin `Abdullah narrated, which Muslim collected, stated, "The Prophet kept standing there (meaning at `Arafat) until sunset, when the yellow light had somewhat gone and the disc of the sun had disappeared. Then, the Prophet made Usamah sit behind him, and in order to keep her under control, pulled the nose string of Al-Qaswa' so hard, that its head touched the saddle. He gestured with his right hand and said, "Proceed calmly people, calmly!" Whenever he happened to pass over an elevated tract of sand, he lightly loosened the nose string of his camel till she climbed up and this is how they reached Al-Muzdalifah. There, he led the Maghrib (Evening) and `Isha' (Night) prayers with one Adhan and two Iqamah (which announces the imminent start of the acts of the prayer) and did not glorify Allah in between them (i.e., he did not perform voluntary Rak`ah). Allah's Messenger ﷺ then laid down till dawn and offered the Fajr (Dawn) prayer with Adhan and Iqamah, when the morning light was clear. He again mounted Al-Qaswa', and when he came to Al-Mash`ar Al-Haram, he faced towards Qiblah, supplicated to Allah, glorifying Him and saying, La ilaha illallah, and he continued standing until the daylight was very clear. He then went quickly before the sun rose."
It is reported in the Two Sahihs that Usamah bin Zayd was asked, "How was the Prophet's pace when he moved" He said, "Slow, unless he found space, then he would go a little faster."
Al-Mash`ar Al-Haram
`Abdur-Razzaq reported that Ibn `Umar said that all of Al-Muzdalifah is Al-Mash`ar Al-Haram. It was reported that Ibn `Umar was asked about Allah's statement:
فَاذْكُرُواْ اللَّهَ عِندَ الْمَشْعَرِ الْحَرَامِ
(...remember Allah (by glorifying His praises, i.e., prayers and invocations) at the Mash`ar-il-Haram.) He said, "It is the Mount and the surrounding area." It was reported that Al-Mash`ar Al-Haram is what is between the two Mounts (refer to the following Hadith), as Ibn `Abbas, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Ar-Rabi` bin Anas, Al-Hasan and Qatadah have stated.
Imam Ahmad recorded that Jubayr bin Mut`im narrated that the Prophet said:
«كُلُّ عَرَفَاتٍ مَوْقِفٌ، وَارْفَعُوا عَنْ عُرَنَةَ، وَكُلُّ مُزْدَلِفَةَ مَوْقِفٌ، وَارْفَعُوا عَنْ مُحَسِّرٍ، وَكُلُّ فِجَاجِ مَكَّةَ مَنْحَرٌ، وَكُلُّ أَيَّامِ التَّشْرِيقِ ذَبْح»
(All of `Arafat is a place of standing, and keep away from `Uranah. All of Al-Muzdalifah is a place for standing, and keep away from the bottom of Muhassir. All of the areas of Makkah are a place for sacrifice, and all of the days of Tashriq are days of sacrifice.)
Allah then said:
وَاذْكُرُوهُ كَمَا هَدَاكُمْ
(And remember Him (by invoking Allah for all good) as He has guided you. )
This Ayah reminds Muslims of Allah's bounty on them that He has directed and taught them the rituals of Hajj according to the guidance of Prophet Ibrahim Al-Khalil. This is why Allah said:
وَإِن كُنتُمْ مِّن قَبْلِهِ لَمِنَ الضَّآلِّينَ
(...and verily, you were, before, of those who were astray.)
It was said that this Ayah refers to the condition before the guidance or the Qur'an or the Messenger , all of which are correct meanings.
There is no sin in seeking lawful provision by trading or other ways during the Hajj. When you leave Arafat after having spent the day there on the 9th of Dhū Al-Ḥijjah, and when you head towards Muzdalifah on the night before the 10th of Dhū Al-Ḥijjah, remember Allah by glorifying and praising Him and by praying to Him at the sacred place in Muzdalifah. Remember that Allah has guided you to the teachings of His path, and the acts of Hajj to His House: you were unaware of the sacred laws before this.
Hac esnasında ticaret ve başka yollarla helal rızık talebinde bulunursanız size bir günah yoktur. Dokuzuncu gün Arafat vakfesini yaptıktan sonra, zilhicce ayının onuncu gecesi Müzdelife’ye yönelerek Arafat’tan çıkarsanız, Allah'ı tespih ederek, kelimeyi tevhit getirerek ve Müzdelife'de/Meşari'l-Haram'da dua ederek zikredin. Sizi dininin esaslarına ve Kâbe’de hac ibadetini yapmanıza hidayet ettiği için Allah'ı zikredin. Bundan daha önce, O'nun dininden habersiz kimselerdiniz.
198- Rabbinizin lütfunu aramanızda size bir günah yoktur. Arafat’tan hep birlikte geri
döndüğünüzde Meş’ar-ı Haram’da Allah’ı anın. O’nu size olan hidayetine karşılık/O’nun size
gösterdiği gibi anın. Zira daha evvel gerçekten sapmışlardandınız.
199- Sonra siz de insanların döndüğü yerden dönün. Allah’tan mağfiret dileyin. Muhakkak Allah
çokça mağfiret edendir, pek merhametlidir.
200- Menasikinizi bitirince babalarınızı andığınız gibi hatta daha kuvvetli bir anışla Allah’ı
anın. İnsanlardan bazıları:“Rabbimiz, bize dünyada ver”
der. Âhirette ise onun hiçbir nasibi yoktur.
201- Bazıları da:“Rabbimiz bize dünyada güzellik ver, âhirette de güzellik ver ve bizi ateş azabından koru”
der.
202- İşte onların, kazandıklarından nasipleri vardır. Allah hesabı pek çabuk görendir.
198. “Rabbinizin lütfunu aramanızda size bir günah yoktur.” Yüce Allah
takvâ emrini verdikten sonra, hac günlerinde olsun, diğer zamanlarda olsun kazanç yollarına
başvurmak sureti ile Allah’ın lütfunu aramakta bir vebal olmadığını haber vermektedir. Ancak
kişinin bu arayışı, onu esas maksadı olan hacdan alıkoymamalı, meşgul etmemelidir. Kazanç da
helâl olmalı, kulun becerisine değil “Allah’ın lütfu”na nispet
edilmelidir. Sebeple meşgul olup asıl müsebbibi de unutturmamalıdır. Çünkü bunlar günahın tâ
kendisidir.
Yüce Allah’ın:“Arafat’tan hep birlikte geri döndüğünüzde Meşâr-ı Haram’da Allah’ı anın”
buyruğu bir takım hususlara delalet etmektedir.
1. Arafat’ta vakfe yapmak ki bu, haccın rükünlerinden bir rükün olarak bilinmekte idi; çünkü
Arafat’tan dönüş (ifada) ancak vakfeden sonra olur.
2. Meşâr-ı Haram’ın yakınında Allah’ın anılması emredilmektedir. Meşâr-ı Haram ise
Müzdelife’dir. Bu uygulama da bilindiği üzere şöyledir: Kurban bayramı
gecesi orada geçirilir. Sabah namazının kılınmasından sonra da Müzdelife’de vakfe yapılarak dua
edilir, ortalık iyice aydınlanıncaya kadar da duaya devam edilir. Meşâr-ı Haramın yakınında
Allah’ın anılmasının kapsamına orada farzların eda edilmesi ve nafilelerin işlenmesi de
girmektedir.
3. Müzdelife’de vakfe yapmak, Arafat’taki vakfeden sonradır. Nitekim ayette sıra ifade etmek
için getirilen “ف/fa” harfi de buna delildir.
4-5. Arafat ile Müzdelife (vakfeleri) hacda yapılmaları, maksat olarak gözetilmeleri ve açıkça işlenmeleri gereken fiillerdendir.
6. Müzdelife, Harem bölgesinin sınırları içerisindedir. Zira ayet-i kerimede “Haram” kaydı ile gelmiştir.
7. “Müzdelife”nin Haram” kaydı ile gelmesinden anlaşıldığı üzere Arafat
Harem bölgesinin dışındadır.
“O’nu size olan hidayetine karşılık/O’nun size gösterdiği gibi anın. Zira daha evvel gerçekten sapmışlardandınız.”
Yani Yüce Allah size sapıklıktan sonra hidâyet-i lütfettiği için ve daha önce bilmezken size
öğrettiği gibi Allah’ı zikredin. Bunlar şükür ile karşılanması ve bu nimetleri ihsan edenin kalp
ve dil ile anılarak karşılık gösterilmesi gereken en büyük nimetler arasında yer alır.
199. “Sonra siz de insanların döndüğü yerden dönün.” Yani tâ İbrahim
aleyhisselam’dan bugüne kadar insanların döndüğü (ifadada bulunduğu) yer
olan Müzdelife’den siz de dönün. Buradaki dönüşten maksat onlar tarafından bilinen bir dönüştür.
Maksat cemrelere taş atmak, kurbanları kesmek, tavaf etmek, sa’y etmek, teşrik günlerinin
gecelerinde Mina’da kalmak ve hac ibadetlerinin diğerlerini tamamlamaktır. Bu dönüşten kasıt
sözü edilenler olup bunlar menasikin geri kalanları olduğundan dolayı Yüce Allah, bunların
bitirilmesinden sonra çokça kendisinden mağfiret dilemelerini ve kendisini çokça anmalarını
emretmektedir. Bu ibadetin eda edilişindeki ihlalleri ve kusurları dolayısıyla kulun mağfiret
dilemesi gerekir. Allah’ı zikretmek ise, bu büyük ibadeti gerçekleştirme muvaffakiyetini ihsan
ettiğinden, bu büyük lütfa kendisini mazhar kılma nimetini bağışladığından dolayı Allah’a
şükretmek demektir.
İşte kul her bir ibadeti bitirdikten sonra böylece o ibadetteki kusurlarından dolayı Allah’tan
mağfiret dilemeli ve bu ibadeti yapma muvaffakiyeti dolayısıyla da O’na şükretmelidir. İbadeti
en mükemmel bir şekilde yaptığını zanneden ve onu yaptığından dolayı Rabbine karşı övünerek
ibadetinin kendisini üstün bir mevkiye çıkardığını kabul eden kimse gibi olmamalıdır. Böyle
birisinin gazaba uğraması ve yaptığı işin de yüzüne çarpılması daha uygundur. Ancak ilk tutumu
sergileyen kulun amelinin ise kabul edilmesi ve diğer amellere muvaffak kılınması da daha
layıktır.
200-202. Daha sonra Yüce Allah insanların değişik hallerini şöyle haber vermektedir:
Hepsi ihtiyaçlarını ondan ister, kendileri için zararlı olan şeylerin bertaraf edilmesini O’ndan
bekler bununla birlikte maksatları farklı farklıdır. Bu insanlardan kimisi “Rabbimiz, bize dünyada ver”
der, yani Allah’tan arzuladığı dünyevi ihtiyaçlarını vermesini ister. Âhiretten yüz çevirdiği ve
bütün gayretini dünyaya hasrettiği için böylesinin “ahirette hiçbir nasibi yoktur.”
Kimileri ise her iki dünyanın menfaatini elde etmek için Allah’a dua eder, hem dinin hem de
dünyasının önemli meselelerini ve ihtiyaçlarını Allah’a arzeder. Bunların da berikilerin de
kazançlarından ve amellerinden bir payları vardır. Yüce Allah amellerine, gayretlerine ve
niyetlerine göre adalet ve lütfuna uygun olarak karşılıklarını verecektir. O’nun bu karşılığı
dolayısıyla Allah’a en mükemmel ve en eksiksiz hamd-ü senalar olsun.
Bu âyet-i kerimede Yüce Allah’ın müslüman olsun, kâfir veya fasık olsun, dua eden herkesin
duasını kabul ettiğine delil vardır. Ancak Allah’ın dua edenin duasını kabul etmesi o kimseyi
sevdiğine, o kimsenin kendisine yakın olduğuna delil olmaz. Bu, ancak âhiret isteklerinde ve din
ile ilgili dualarda söylenebilir. Dünyada istenen “güzellik” kapsamına kulun nazarında güzel görünen geniş ve rahat rızık, saliha bir zevce, göz aydınlığı olan evlat, rahat, faydalı bilgi, salih amel ve buna benzer sevilen ve mubah olan bütün istek ve ihtiyaçlar dahildir. Âhiretteki “güzellik”
ise kabirdeki, mahşerdeki ve Cehennemdeki her türlü cezadan yana esenlikte olmak, Allah’ın
rızasını elde etmek, ebedi nimetlere kavuşmak ve Rahim olan Rabbe yakın olmaktır. O bakımdan bu
dua, en kapsamlı, en mükemmel ve özellikle tercih edilmeye en layık olan bir duadır. Bundan
dolayı Peygamber sallallahu aleyhi ve sellem bu duayı çokça yapar ve yapılmasını teşvik ederdi.
Nije vam grijeh da tražite halal opskrbu preko trgovine ili na drugi način dok ste na hadžu. Kada krenete sa Arefata ka Muzdelifi, nakon stajanja na njemu, devetog dana a desete noći zulhidžeta, spominjite Allaha govoreći: "Subhanallah – slavljen neka je Allah"; "La ilahe illallah –nema istinskog božanstva osim Allaha", i upućujući dovu na Muzdelifi. Spominjite Allaha jer vas je On uputio da spoznate Njegovu vjeru i obrede hadža, nakon što ste nemarni bili prema Njegovom zakonu.
Tidak ada dosa bagi kalian untuk mencari rezeki yang halal melalui perdagangan dan lain-lain selama melaksanakan ibadah haji. Apabila kalian bertolak dari Arafah setelah melaksanakan wukuf di sana pada tanggal 9 Zulhijah dan sedang menuju Muzdalifah pada malam tanggal 10 Zulhijah maka berzikirlah kepada Allah dengan cara membaca tasbih, tahlil, dan doa di al-Masy'aril-Ḥarām di Muzdalifah. Berzikirlah kepada Allah karena Dia telah menunjukkan kamu kepada syiar-syiar agama-Nya dan tata cara menunaikan ibadah haji di Baitullah, padahal sebelum itu kalian termasuk orang-orang yang tidak mengetahui syariat-Nya.
Trading or earning during the Hajj
Verse 198: لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا فَضْلًا مِّن رَّبِّكُمْ : There is no sin on you that you seek the bounty of your Lord (by trading) ' was revealed in a particular background of the Jahiliyyah when the people of Arabia had distorted all rules of worship and social dealings by injecting in them all sorts of absurd customs rendering acts of devotion into amusement. They would not even spare the sacred rites of Hajj when they added to them ridiculous doings out of their wild imagination. In the great gathering at Mina, they would set up special bazaars, hold exhibitions, and put up trade promotion devices. But after the appearance of Islam when Muslims were obligated with Hajj, all these absurd customs were eliminated. The noble Companions ؓ ، who would stake anything to seek the pleasure of Allah and to follow the teachings of His Messenger ﷺ ، started suspecting the validity of even the acts of trading or working for wages during Hajj days. They thought that earning in this manner is an outgrowth of the age of ignorance, may be Islam shall forbid it absolutely, so much so, that a certain person came to the blessed Companion ` Abdullah ibn ` Umar ؓ and asked: 'We are in the business of renting our camels. We have been doing it since long. People hire our camels to go for their Hajj. We go with them and perform our Hajj. Is it that our Hajj will not be valid?' Sayyidna ` Abdullah ibn ` Umar ؓ said: 'Some one came to the Holy Prophet ﷺ and asked the same question you are asking me. The Holy Prophet ﷺ did not reply to his question at that particular time until the verse لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا فَضْلًا مِّن رَّبِّكُمْ was revealed. Then, he called for that person and said, 'Yes, your Hajj is valid.'
In short, this verse makes it clear that a person, who earns some profit by trading, or wages by working, incurs no sin. However, the practice of the disbelievers of Arabia whereby they had turned the Hajj into a trade fair was reformed through two simple words of the Qur'an to the effect that they can earn if they have to, but let them earn what they do as a favour and blessing of Allah Almighty, and be grateful for it, never making it a material exercise of minting money. The words فضْلًا مِّن رَّبِّكُمْ ,: 'the bounty of your Lord' point out to this factor. Then, the expression: لَّا جُنَاحَ عَلَيْكُمْ preceding the words referred to above means that 'there is no sin on you' in this indulgence in earning which has a built-in hint that avoiding this indulgence too, if possible, is still better because it affects the ideal of perfect sincerity so desirable in the Hajj.
This whole issue, in fact, revolves round the original intention of a person. If his basic intention is to earn money through trading or employment but he has decided to perform the Hajj as an adjunct, or both the intentions are equally kept in mind, then, this is contrary to the ideal of sincerity and it will reduce the reward of Hajj and the blessings of Hajj would not fall to his lot as they normally would. And should it be that he leaves his home with the basic intention to perform his Hajj, but runs into unforeseen problems accidentally resulting in a shortage of Hajj expenses or needs of subsistence, he then, could go for a little earning through trading or employment to offset his shortage of need-oriented funds. This is, in no way, contrary to the ideal of sincerity. However, for one who has to do so, it is much better that he leaves the five special days of Hajj rites free of any engagement in trading or employment. Instead, he should devote these days to nothing but ` ibadah عبادہ and dhikr ذِکر of Allah. This is the reason why some ` ulama' عُلما have ruled that trading or employments during these special days of Hajj are forbidden.
Staying in ` Arafat and Muzdalifah:
The next statement in the same verse (198) is:
لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا فَضْلًا مِّن رَّبِّكُمْ ۚ فَإِذَا أَفَضْتُم مِّنْ عَرَفَاتٍ فَاذْكُرُوا اللَّـهَ عِندَ الْمَشْعَرِ الْحَرَامِ ۖ وَاذْكُرُوهُ كَمَا هَدَاكُمْ وَإِن كُنتُم مِّن قَبْلِهِ لَمِنَ الضَّالِّينَ ﴿198﴾
Later, when you flow down from ` Arafat, recite the name of Allah near al-Mash'ar al-Haram (the Sacred Monument) and recite His name as He has guided you, while before it, you were among the astray.
The verse tells us that, on the way back from ` Arafat, it is necessary (wajib) to stay overnight in Muzdalifah and to recite the name of Allah there, especially as taught.
Literally, ` Arafat is plural in number. This is the name of a particular plain. Its geographical boundaries are well-known. This plain is located outside the limits of Haram حرم . All hujjaj حَجَّاج (Hajj pilgrims) must reach and stay there between noon (zawal زوال) and sunset (ghurub غروب) hours. This is the most important obligation of Hajj for which, if missed out, there is no alternative in the form of kaffarah کَفَّارہ (expiation) or fidyah فدیہ (ransom).
Several causes have been cited for the name, ` Arafat. Out of these, the clearer explanation is that ` Arafat is a plain where man gets to know his Lord and, through his ` ibadah عبادہ and dhikr ذِکر ، learns how to get closer to Him, and in addition to that, Muslims from the East and the West meet and know each other by direct contact.
Emphasis has been laid in the text on the stay near al-Mash'ar al-Haram المشاعر الحرم on the way back from ` Arafat after having spent the day there and after having departed the plain soon after sunset. Al-Masha’ r Al-Haram الحرم المشاعر is the name of a mountain which is located in Muzdalifah. The word, 'al-mash` ar' المشاعر means 'sign' or 'symbol', and 'haram حرم ' being 'sacred', the name signifies that this mountain is a sacred monument to Islam. The plain adjacent is called Muzdalifah. It is necessary (wajib) to spend the night on this plain and offer the combined prayers of Maghrib and ` Isha' at one time in Muzdalifah. The Qur'anic expression: فَاذْكُرُوا اللَّـهَ عِندَ الْمَشْعَرِ الْحَرَام ; translated as 'recite the name of Allah near al-Mash'ar al-Haram' certainly includes all kinds of the remembrances of Allah, but here it particularly means the offering of two prayers at one time, that is, offering Maghrib with ` Isha'. This is the special act of ` ibadah peculiar to the plain of Muzdalifah. Perhaps, the sentence that follows: وَاذْكُرُوهُ كَمَا هَدَاكُمْ (recite his name as He has guided you) is indicative of this aspect. It is said that one should remember Allah and recite His name in the manner He has taught without adulterating it with personal opinions because personal deduction would have demanded that the Salah Maghrib be offered at the time set for it and the Salah of ` Isha' at its own time. But, on that day, Allah Almighty favours that the Salah of Maghrib be delayed and offered along with ` Isha'. From the Qur'anic statement cited above, recite His name as He has guided you', we see the emergence of yet another basic ruling that man is not independent in worshipping and remembering Allah, that is, he cannot worship Him as he wishes and he cannot remember Him as he chooses. Instead, every ` ibadah and dhikr of Allah demands the observance of special rules of etiquette. These have to be performed as stipulated; doing it otherwise is not permissible. Then, Allah Almighty does not like any substraction or addition, nor any change in its prescribed time or place, even though the change may lead to an increase in the act of worship. It is observed that people tend to add some features in voluntary prayers and acts of charity from their side without having any reason approved by the Shari'ah, and going a step farther, they take it upon themselves as something necessary while Allah and His blessed Messenger did not declare it as necessary, and last but not the least, such people have the audacity to regard those who do not do all that as in error. This verse exposes their false position by saying that such additional forms of worship reflect the practice of Jahiliyyah when the disbelievers had used their personal opinions and choices to concoct forms of worship and had limited the serious act to few customs.
Kemudian bertolaklah kalian dari Arafah seperti yang dilakukan oleh Ibrahim -'alaihissalām-, bukan seperti yang dilakukan oleh orang-orang Jahiliah yang tidak mau wukuf di Arafah. Mintalah ampunan dari Allah atas kecerobohan kalian dalam menunaikan syariat-Nya. Sesungguhnya Allah Maha Pengampun lagi Maha Penyayang bagi hamba-hamba-Nya yang bertobat.
Puis descendez d’Arafât comme le faisaient les gens qui prenaient exemple sur Abraham et non comme ceux qui ne restaient pas en ce lieu parmi les gens de la période antéislamique, et demandez le pardon d’Allah pour vos manquements dans le respect de Ses prescriptions. Allah est Pardonneur et miséricordieux envers les serviteurs qui se repentent.
Daha sonra da, cahiliye dini üzerine olan kimselerin orada vakfe yapmadıkları gibi değil, aynı İbrahim -aleyhisselam-'ı takip eden insanların yaptığı gibi yapın ve ardından siz de Arafat’tan çıkın. Dinini eda ederken yaptığınız eksikliklerden ötürü Allah'tan bağışlanma dileyin. Şüphesiz Allah, kullarından tövbe edeni bağışlar ve ona merhamet eder.
The third verse (199): ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُوا اللَّـهَ ۚ إِنَّ اللَّـهَ غَفُورٌ رَّحِيمٌ,(Then, flow down from where the people flowed, and seek forgiveness from Allah. Certainly, Allah is Most-Forgiving, Very-Merciful) was revealed in a particular background. The Quraysh of Arabia being the custodians of the Ka'bah کعبہ enjoyed a unique position of influence and distinction in the country. During the days of Jahiliyyah, while every-one went to ` Arafat, the Quraysh would, in order to demonstrate their unusual importance, stop at Muzdalifah and stay there. They said that, being the custodian of the Ka'bah کعبہ and the care-takers of the Har-am حرم ، it was not proper for them to go out of the limits of the, Haram حرم . Since Muzdalifah is located within the sacred limits of the Haram حرم and ` Arafat is out of it, they would seize upon the excuse, stay in Muzdalifah and it was from there that they came back. The truth was that they loved to show off their pride and arrogance and made it a point to keep common people at a distance. Their erroneous conduct thus apprehended, Allah Almighty commanded them to go where everyone goes, that is, into the plain of ` Arafat, and then, return from there with everyone else (it will be noted that in the accompanying translation of the text, the Qur'anic word afidu أَفِيضُوا has been rendered into English liter-ally with the word, 'flow' which succinctly suggests mingling with the multitude, something shunned by the Quraysh of Jahiliyyah جاھلیہ).
To begin with, behaving special and staying disconnected from others is a standing act of arrogance which must almost always be avoided, particularly during the days of Hajj where the garment of Ihram and the homogeneity of place and purpose teach the lesson that all human beings are equal, the distinction of rich and poor, learned and ignorant, big and small does not exist here, therefore, such display of assumed distinction, and that too in a state of Ihram احرام ، further increases the degree of crime.
Human equality in practice
This statement of the Holy Qur'an teaches us an important principle of social living which demands that the people of a higher status should not cut off their relations with those of a lower status; they should rather behave like members of a large family in their different forms of subsistence, stay and movement. This creates mutual brotherhood, concern and love, removes the walls between the rich and the poor, the employer and the employee. It was during his last sermon of Hajj that the Holy Prophet openly declared for all times to come that no Arab is superior to non-Arab and no white person is superior to a black person. Superiority depends on Taqwa and Ita` ah اِطاعت (the fear of Allah and the obedience to His command). Therefore, those who wanted to establish a distinct status for themselves by staying at Muzdalifah, contrary to the rest, were told that this act of theirs was a sin and they must seek forgiveness for it so that Allah Almighty may forgive them and bless them with His mercy.
Zatim krenite sa Arefata kao što to rade oni koji se ugledaju na Ibrahima, alejhis-selam, a ne kao pagani koji ne stoje na Arefatu. I tražite oprost od Allaha za svoje propuste u obavljanju onoga što vam je propisano, jer doista Allah puno prašta robovima koji se pokaju i milostiv je prema njima.
Pagkatapos lumisan kayo mula sa `Arafāt gaya ng ginagawa ng mga taong tumutulad kay Abraham – sumakanya ang pagbati ng kapayapaan – hindi gaya ng ginagawa ng sinumang hindi tumitigil doon kabilang sa mga tao ng Panahon ng Kamangmangan. Humiling kayo ng kapatawaran mula kay Allāh sa pagkukulang ninyo sa pagsasagawa ng isinabatas Niya; tunay na si Allāh ay Mapagpatawad sa sinumang nagbalik-loob kabilang sa mga lingkod Niya, Maawain sa kanila.
Rồi các ngươi hãy rời khỏi 'Arafah cùng với thiên hạ bắt chước theo cách làm của Ibrahim, chứ đừng làm theo cách mà nhóm người tiền Islam đã làm khi họ đã không dừng chân tại đó; và các ngươi hãy cầu xin Allah sự tha thứ do sơ xuất trong việc hành hương mà Allah đã qui định, quả thật, Allah rất nhân từ đối với ai biết quay lại ăn năn và biết lỗi.
Luego abandonen el valle de Arafat como lo hacían las personas que seguían el ejemplo de Abraham u y no como aquellos pueblos del período preislámico que no se quedaban en este lugar, y pidan el perdón a Al‑lah por sus errores en el cumplimiento de Sus prescripciones. Al‑lah es Indulgente y Misericordioso con los siervos que se arrepienten.
Poi partite da Arafāt عرفات, come fa la gente e i seguaci della dottrina di Ibrāhīm ﴾la pace sia su di luiعليه السلام ﴿, e non come facevano quelli dei tempi dell'ignoranza; e chiedete il perdono ad Allāh per essere stati negligenti nell'esecuzione di ciò che è prescritto: In verità, Allāh è Perdonatore nei confronti di colui chi si pente tra i Suoi sudditi, Misericordioso con loro.
Then leave Arafat just as the Prophet Abraham used to do, and do not leave out stopping at Arafat as the people of ignorance used to do. Seek forgiveness from Allah for any defects in the performance of the Hajj, for Allah is Forgiving towards those of His servants who repent and He is Merciful towards them.
The Order to stand on `Arafat and to depart from it
This Ayah contains Allah's order to those who stand at `Arafat to also move on to Al-Muzdalifah, so that they remember Allah at Al-Mash`ar Al-Haram. Allah commands the Muslim to stand with the rest of the pilgrims at `Arafat, unlike Quraysh who (before Islam) used to remain in the sanctuary, near Al-Muzdalifah, saying that they are the people of Allah's Town and the servants of His House. Al-Bukhari reported that `A'ishah said, "Quraysh and their allies, who used to be called Al-Hums, used to stay in Al-Muzdalifah while the rest of the Arabs would stand at `Arafat. When Islam came, Allah commanded His Prophet to stand at `Arafat and then proceed from there. Hence Allah's statement:
مِنْ حَيْثُ أَفَاضَ النَّاسُ
(...from the place whence all the people depart.)
This was also said by Ibn `Abbas, Mujahid, `Ata', Qatadah and As-Suddi and others. Ibn Jarir chose this opinion and said that there is Ijma` (a consensus among the scholars) for it.
Imam Ahmad reported that Jubayr bin Mut`im said, "My camel was lost and I went out in search of it on the day of `Arafah, and I saw the Prophet standing in `Arafat. I said to myself, `By Allah he is from the Hums. What has brought him here"' This Hadith is also reported in the Sahihayn. Al-Bukhari reported that Ibn `Abbas said that `depart' mentioned in the Ayah refers to proceeding from Al-Muzdalifah to Mina to stone the pillars. Allah knows best.
Asking Allah for His Forgiveness
Allah said:
وَاسْتَغْفِرُواْ اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
(...and ask Allah for His forgiveness. Truly, Allah is Oft-Forgiving, Most-Merciful.)
Allah frequently orders remembrance of Him after acts of worship are finished. Muslim reported that Allah's Messenger ﷺ used to ask Allah for His forgiveness thrice after the prayer is finished. It is reported in the Two Sahihs that the Prophet encouraged Tasbih (saying Subhan Allah, i.e., Glorified is Allah), Tahmid (saying Al-Hamdu Lillah, i.e., praise be to Allah) and Takbir (saying Allahu Akbar, i.e., Allah is the Most Great) thirty-three times each (after prayer).
Ibn Marduwyah collected the Hadith that Al-Bukhari reported from Shaddad bin Aws, who stated that Allah's Messenger ﷺ said:
«سَيِّدُ الْاِسْتِغْفَارِ أَنْ يَقُولَ الْعَبْدُ: اللَّهُمَّ أَنْتَ رَبِّي، لَا إِلهَ إِلَّا أَنْتَ، خَلَقْتَنِي وَأَنَا عَبْدُكَ، وَأَنَا عَلى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ، أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ، أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ، وَأَبُوءُ بِذَنْبِي، فَاغْفِرْ لِي فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إلَّا أَنْتَ، مَنْ قَالَهَا فِي لَيْلَةٍ فَمَاتَ فِي لَيْلَتِهِ دَخَلَ الْجَنَّــةَ، وَمَنْ قَالَهَا فِي يَوْمِهِ فَمَاتَ دَخَلَ الْجَنَّــة»
(The master of supplication for forgiveness, is for the servant to say: `O Allah! You are my Lord, there is no deity worthy of worship except You. You have created me and I am Your servant. I am on Your covenant, as much as I can be, and awaiting Your promise. I seek refuge with You from the evil that I have committed. I admit Your favor on me and admit my faults. So forgive me, for none except You forgives the sins.' Whoever said these words at night and died that same night will enter Paradise. Whoever said it during the day and died will enter Paradise.)
Furthermore, it is reported in the Two Sahihs that `Abdullah bin `Amr said that Abu Bakr said, "O Messenger of Allah ﷺ! Teach me an invocation so that I may invoke (Allah) with it in my prayer. He told me to say:
«قُلْ: اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا وَلَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِكَ، وَارْحَمْنِي إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيم»
(Allahumma inni zalamtu nafsi zulman kathiran, wa la yaghfirudh-dhunuba illa Anta faghfirli maghfiratan min `indika, war-hamni innaka Antal-Ghafur-ur-Rahim (O Allah! I have done great injustice to myself and none except You forgives sins, so please forgive me and be merciful to me as You are the Forgiver, the Merciful).)
There are many other Hadiths on this subject.
When you have completed the acts of Hajj, remember and praise Him much, just as you boast about and praise your forefathers – or even more than that because every favour that you enjoy comes from Him. People are different: some are disbelieving idolaters who only believe in this worldly life. Such people will only ask Allah for the blessing of this world and its beauty in the form of health, wealth and children, and will not receive anything of what Allah has prepared for His faithful servants in the Afterlife. This is because of their desire for this world and their neglect of the Afterlife.
Sau khi các ngươi hoàn thành mọi nghi thức hành hương Hajj, trong thời gian rảnh rỗi, các ngươi hãy tụng niệm, tán dương Allah thật nhiều như việc các ngươi lấy làm hãnh diện và ca ngợi về cha mẹ các ngươi hoặc tụng niệm Allah nhiều hơn việc nhắc về cha mẹ các ngươi, bởi mọi hồng phúc đều xuất phát từ Đấng Oai Nghiêm và Tối Cao. Trong thiên hạ có đa dạng người, có người là kẻ phủ nhận đức tin, thờ đa thần, họ chỉ tin vào mỗi cuộc sống trần gian này, họ chỉ cầu xin Thượng Đế sức khỏe, tài sản, con cái và những thứ vật chất của thế gian mà thôi, bởi thế họ sẽ chẳng có thứ gì ở Đời Sau từ những thứ mà Allah đã chuẩn bị cho đám nô lệ có đức tin của Ngài, nguyên nhân là vì họ chỉ biết mỗi cuộc sống hiện tại và ngoảnh mặt với Đời Sau.
Kada završite hadžske obrede, puno spominjite Allaha i hvalite Ga, kao što ste spominjali vaše pretke i hvalili se njima, pa i više od toga, jer svaka blagodat u kojoj uživate dolazi od Njega, Uzvišenog. Ljudi su različiti, neki su nevjernici i mnogobošci, vjeruju samo u ovaj, dunjalučki, život i od Allaha traže samo dunjalučke ukrase i blagodati poput zdravlja, imetka i djece, i takvi na ahiretu neće imati nikakvog udjela u blagodatima koje je Allah pripremio za Svoje robove vjernike, jer nevjernici su potpuno posvećeni dunjaluku i okrenuti od ahireta.
Apabila kalian telah menyelesaikan rangkaian kegiatan ibadah haji maka berzikirlah kepada Allah dan perbanyaklah mengucapkan pujian kepada-Nya, sebagaimana kalian membanggakan dan memuji leluhur kalian, atau lebih dari itu; karena setiap nikmat yang kalian rasakan itu sejatinya berasal dari Allah. Tetapi, manusia berbeda-beda; ada orang yang kafir dan musyrik yang hanya percaya terhadap kehidupan dunia saja, sehingga dia tidak meminta dari Tuhannya selain kenikmatan dan perhiasan dunia saja, seperti kesehatan, kekayaan dan keturunan. Orang semacam itu tidak akan mendapatkan kenikmatan yang Allah janjikan kepada hamba-hamba-Nya yang mukmin di akhirat kelak, karena orang kafir dan musyrik itu hanya menginginkan kebahagiaan dunia dan tidak menginginkan kebahagiaan akhirat.
Fear of God is the basic element of worship. As long as one remains in this frame of mind, it does not matter if the order of a rite is changed by mistake in performing the rites of pilgrimage, or if one attends to some private business while in the holy land. What is important is that one should enter into the spirit of pilgrimage—fear of God, remembrance of Him, prayerfulness, thanksgiving and wholehearted submission to God. While on a pilgrimage, one should make sure not to do anything which runs counter to this spirit. There should be no feeling of superiority over fellow pilgrims, that is, one should ‘press on from where the pilgrims stream forth.’ Making too much of one’s forefathers, praising their great deeds, is also against the spirit of pilgrimage: pilgrimage is for the glory of God, not for praise of the self. What place can such attitudes and activities have in Hajj, the very lesson of which is the equality of man before one, supreme God. If one does not assimilate this lesson during the pilgrimage, what chance is there of one applying it throughout the rest of one’s life?
The Order for Remembrance of Allah and seeking Good in this Life and the Hereafter upon completing the Rites of Hajj
Allah commands that He be remembered after the rituals are performed.
كَذِكْرِكُمْ ءَابَآءَكُمْ
(...as you remember your forefathers)
Sa`id bin Jubayr said that Ibn `Abbas said, "During the time of Jahiliyyah, people used to stand during the (Hajj) season, and one of them would say, `My father used to feed (the poor), help others (end their disputes, with his money), pay the Diyah (i.e., blood money),' and so forth. The only Dhikr that they had was that they would remember the deeds of their fathers. Allah then revealed to Muhammad :
فَاذْكُرُواْ اللَّهَ كَذِكْرِكُمْ ءَابَآءَكُمْ أَوْ أَشَدَّ ذِكْرًا
(Remember Allah as you remember your forefathers or with far more remembrance.)
Therefore, remembering Allah the Exalted and Ever High is always encouraged. We should mention that when Allah used "or" in the Ayah, He meant to encourage the people to remember Him more than they remember their forefathers, not that the word entails a doubt (as to which is larger or bigger). This statement is similar to the Ayat:
فَهِىَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً
(...as stones or even worse in hardness) (2:74) and,
يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً
(. ..fear men as they fear Allah or even more) (4:77) and,
وَأَرْسَلْنَـهُ إِلَى مِاْئَةِ أَلْفٍ أَوْ يَزِيدُونَ
(And We sent him to a hundred thousand (people) or even more) (37:147) and,
فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى
(And was at a distance of two bows' length or (even) nearer.) (53:9)
Allah encourages calling Him in supplication after remembering Him, because this will make it more likely that the supplication will be accepted. Allah also criticizes those who only supplicate to Him about the affairs of this life, while ignoring the affairs of the Hereafter. Allah said:
فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا وَمَا لَهُ فِى الاٌّخِرَةِ مِنْ خَلَـقٍ
(But of mankind there are some who say: "Our Lord! Give us (Your bounties) in this world!" and for such there will be no portion in the Hereafter.) qmeaning, they have no share in the Hereafter. This criticism serves to discourage other people from imitating those mentioned.
Sa`id bin Jubayr said that Ibn `Abbas said, "Some bedouins used to come to the standing area (`Arafat) and supplicate saying, `O Allah! Make it a rainy year, a fertile year and a year of good child bearing.' They would not mention any of the affairs of the Hereafter. Thus, Allah revealed about them:
فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا وَمَا لَهُ فِى الاٌّخِرَةِ مِنْ خَلَـقٍ
(But of mankind there are some who say: "Our Lord! Give us (Your bounties) in this world!" and for such there will be no portion in the Hereafter.)
The believers who came after them used to say:
رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا حَسَنَةً وَفِي الاٌّخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
(Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!")
Next, Allah revealed:
أُولَـئِكَ لَهُمْ نَصِيبٌ مِّمَّا كَسَبُواْ وَاللَّهُ سَرِيعُ الْحِسَابِ
(For them there will be alloted a share for what they have earned. And Allah is swift at reckoning.)
Hence, Allah praised those who ask for the affairs of both this life and the Hereafter. He said:
وِمِنْهُم مَّن يَقُولُ رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا حَسَنَةً وَفِي الاٌّخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
(And of them there are some who say: "Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!")
The supplication mentioned and praised in the Ayah includes all good aspects of this life and seeks refuge from all types of evil. The good of this life concerns every material request of well-being, spacious dwelling, pleasing mates, sufficient provision, beneficial knowledge, good profession or deeds, comfortable means of transportation and good praise, all of which the scholars of Tafsir have mentioned regarding this subject. All of these are but a part of the good that is sought in this life. As for the good of the Hereafter, the best of this includes acquiring Paradise, which also means acquiring safety from the greatest horror at the gathering place. It also refers to being questioned lightly and the other favors in the Hereafter.
As for acquiring safety from the Fire, it includes being directed to what leads to this good end in this world, such as avoiding the prohibitions, sins of all kinds and doubtful matters.
Al-Qasim bin `Abdur-Rahman said, "Whoever is gifted with a grateful heart, a remembering tongue and a patient body, will have been endowed with a good deed in this life, a good deed in the Hereafter and saved from the torment of the Fire."
This is why the Sunnah encourages reciting this Du`a' (i.e., in the Ayah about gaining a good deed in this life and the Hereafter). Al-Bukhari reported that Anas bin Malik narrated that the Prophet used to say:
«اللَّهُمَّ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً، وَفِي الآخِرَةِ حَسَنَــةً، وَقِنَا عَذَابَ النَّار»
(O Allah, our Lord! Give us that which is good in this life, that which is good in the Hereafter and save us from the torment of the Fire.)
Imam Ahmad reported that Anas said, "Allah's Messenger ﷺ visited a Muslim man who had become as weak as a sick small bird. Allah's Messenger ﷺ said to him, `Were you asking or supplicating to Allah about something' He said, `Yes. I used to say: O Allah! Whatever punishment you saved for me in the Hereafter, give it to me in this life.' Allah's Messenger ﷺ said:
«سُبْحَانَ اللهِ لَا تُطِيقُهُ أَوْ لَا تَسْتَطِيعُهُ، فَهَلَّا قُلْتَ:
رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا حَسَنَةً وَفِي الاٌّخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
(
(All praise is due to Allah! You cannot bear it -or stand it-. You should have said: (Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!))
The man began reciting this Du`a and he was cured." Muslim also recorded it.
Al-Hakim reported that Sa`id bin Jubayr said, "A man came to Ibn `Abbas and said, `I worked for some people and settled for a part of my compensation in return for their taking me to perform Hajj with them. Is this acceptable' Ibn `Abbas said, `You are among those whom Allah described:
أُولَـئِكَ لَهُمْ نَصِيبٌ مِّمَّا كَسَبُواْ وَاللَّهُ سَرِيعُ الْحِسَابِ
(For them there will be alloted a share for what they have earned. And Allah is swift at reckoning.)
Al-Hakim then commented; "This Hadith is authentic according to the criteria of the Two Shaykhs (Al-Bukhari and Muslim) although they did not record it."
The prohibition of Jahili customs at Mina
In the verses 199 to 201, some Jahili جاھلی customs have been corrected. One of these was that the Arabs of the Jahiliyyah جاھلیہ would, once they had finished their rites at ` Arafat and Muzdalifah and performed their tawaf طواف and sacrifice and stay in Mina منٰی ، hold gatherings to recite poetry and to eulogize the achievements of their forefathers. Such gatherings were obviously devoid of the remembrance of Allah. It was strange that they elected to waste such blessed days in activities which were of no consequence in relation to what they were supposed to do there. Therefore, they were told that, as soon as they have completed their Ihram احرام rites and come to stay at Mina منٰی ، they should dedicate their stay to the remembrance of Allah and leave out the practice of indulging in the reminiscences of their forefathers, specially the boastful claims about their achievements. Better still was to remember Allah, not them, and that too with greater attachment and fervor. There was nothing like being engaged in the dhikr ذکر of Allah. So, the Holy Qur an guides Muslims to shun the customs coming from the age of ignorance, especially in the great days of Hajj they have been blessed with, which are exclusively reserved for ` ibadah عبادہ and dhikr ذکر and have merits and blessings of their own, a gift from Allah which may not be available again if lost through carelessness.
In addition to that, the Hajj is a special act of worship which one gets to perform only after a long and generally exacting journey, separation from family and business and great expense of money and time. That unforeseen circumstances prevail is not a far-out prospect. It is quite possible that one fails to achieve the long-cherished objective of Hajj, in spite of all efforts and expenses. Now, if Allah Almighty has, in His infinite grace, removed all impediments and one has accomplished his Hajj obligation by successfully performing all required rites, then, the occasion calls for gratitude which further demands that one should keep busy in remembering Allah, avoid wasteful gatherings, engagements or conversations. Compared with the time spent by the people of Jahiliyyah in forefather tale-telling which brought them no benefit here, or there, the thing to do here is the dhikr of Allah which is all radiance and benefit for this world, and for the Hereafter. No doubt, contemporary Muslims do not follow the custom of Jahiliyyah any more by holding poetic recitals to eulogize their family trees, but there are thousands of Muslims from all over the world who still spend out these precious days of Hajj in wasteful gatherings, entertainments, amusements, shoppings and similar other pursuits of personal satisfaction. This verse is enough to warn them.
Some commentators have explained this verse by dwelling upon the analogy of 'father' used here, in some detail. They say that one should remember Allah as one remembered his father during his childhood when he was dependant on his father for everything. If man were to think when he is young, adult and rational, is he not far more dependent on Allah Almighty at all times and under all conditions, certainly much more than a child was on his father? As for the boastful claims about the honour of their fathers, something the people of Jdhiliyyah used to make, this verse eliminates that too by saying that real honour comes through the dhikr of Allah. (Ruh; at-Bayan)
Moderation in religious and worldly pursuits
Besides what the people of Jahiliyyah used to do during their stay at Mina, some of them had another habit during the Hajj. Normally, they would be engaged in acts of devotion to Allah, yet when it came to making a prayer, they would focus all their attention to praying for worldly needs, such as, comfort, wealth, honour and their likes, showing no concern for the life to come. It was to correct this sort of approach in supplication that it was said that there are people who would use the great occasion of Hajj to pray for the insignificant gains of the present life and forget the Hereafter. For such people the Hereafter holds nothing because their conduct shows that they have gone through the obligation of Hajj merely in a formal manner, or have done it to earn prestige in their society. To please Allah and to earn salvation in the Hereafter are objectives alien to them.
Eğer hac amellerini bitirir ve boşa çıkarsanız, babalarınızla övündüğünüz ve onlara sena ettiğiniz gibi veya babalarınızı zikrettiğinizden daha çok zikrederek Allah’ı anın ve ona çokça sena edin. Çünkü sahip olduğunuz bütün nimetlerin asıl sahibi Allah -Subhanehu ve Teâlâ-'dır. İnsanlar farklı farklıdır. Onların bir kısmı sadece bu dünya hayatına iman eden kâfir, müşrik kimselerdir. Bunlar Rablerinden sağlık, mal, çocuk gibi sadece bu dünya nimetlerinden ve süslerinden isterler. Onların, dünyaya olan arzuları ve ahiretten yüz çevirmeleri sebebiyle, Allah'ın ahirette mümin kulları için hazırladıklarından bir nasipleri yoktur.
Lorsque vous terminez les rites du pèlerinage, évoquez Allah et faites abondamment Son éloge, de la même façon que vous êtes fiers de vos ancêtres et que vous faites leur éloge ou évoquez Allah plus ardemment encore que vous n’évoquez vos ancêtres car tout bienfait dont vous profitez provient d’Allah.
Certains ont des attentes différentes: par exemple, le mécréant polythéiste qui ne croit qu’en ce bas monde, ne demande à son Seigneur que les délices et les ornements de ce bas monde comme la santé, la richesse et la descendance. Celui-ci n’aura aucune part de ce qu’Allah réserve à Ses serviteurs croyants dans l’au-delà en raison de l’avidité qu’il a pour ce bas monde et son indifférence pour l’au-delà.
Se terminate la funzione di Al-Ħajj ّالحج, invocate Allāh e moltiplicate la Sua lode orgogliosamente, come fate per i vostri padri; anzi, invocate Allāh più dei vostri padri, poiché ogni grazia di cui voi godete proviene da Lui, gloria Sua, l'Altissimo. E la gente è in discordia: tra loro c'è il miscredente e l'idolatra, colui che non crede a questa vita, colui che non chiede nulla al proprio Dio, se non piaceri e grazie come salute, denaro o figli. Questi ultimi non avranno nulla di ciò che Allāh ha preparato per i Suoi sudditi fedeli nell'Aldilà, a causa del loro attaccamento a ciò che appartiene a questo mondo e la loro avversità a ciò che vi è nell'Aldilàالآخرة.
Cuando finalicen los ritos de la peregrinación, recuerden a Al‑lah y alábenlo con profusión, de la misma manera que se enorgullecen de sus ancestros y los elogian. Recuerden a Al-lah con más ardor aún del que profesan al recordar a sus ancestros, ya que todos los beneficios de los cuales disfrutan provienen de Al‑lah. Las personas tienen expectativas diferentes: por ejemplo, los incrédulos politeístas que solo creen en las cosas de este mundo, solo piden a su Señor los deleites y gozos de este mundo como la salud, la riqueza y la familia. Estos no recibirán nada de lo que Al‑lah reserva a Sus siervos creyentes en el Más Allá, a causa de la avidez que sienten por las cosas de este mundo y su indiferencia hacia el Más Allá.
Kapag nagwakas kayo sa mga gawain ng ḥajj at natapos kayo sa mga ito ay alalahanin ninyo si Allāh at magparami kayo ng pagbubunyi sa Kanya gaya ng pagmamalaki ninyo sa mga ninuno ninyo at pagbubunyi ninyo sa kanila, o ng higit na matindi sa pag-alaala kay Allāh kaysa sa pag-alaala sa mga ninuno ninyo dahil ang bawat biyayang tinatamasa ninyo ay mula sa Kanya – kaluwalhatian sa Kanya at pagkataas-taas Siya. Ang mga tao ay mga nagkakaiba-iba sapagkat kabilang sa kanila ang tagatangging sumampalataya na tagapagtambal, na hindi sumasampalataya kundi sa buhay na ito sa Mundo kaya wala siyang hinihiling sa Panginoon niya kundi ang kaginhawahan dito at gayak nito gaya ng kalusugan, salapi, at anak. Wala silang bahagi mula sa inihanda ni Allāh para sa mga lingkod Niyang mga mananampalataya sa Kabilang-buhay dahil sa pagkaibig nila sa Mundo at pag-ayaw nila sa Kabilang-buhay.
May isang pangkat kabilang sa mga tao na mananampalataya kay Allāh, na sumasampalataya sa Kabilang-buhay kaya humihiling ito sa Panginoon nito ng lugod sa Mundo at gawang matuwid dito gaya ng paghiling nito ng pagtamo ng Paraiso at kaligtasan mula sa pagdurusa sa Apoy.
Hay otros que sí creen en Al‑lah y la vida del Más Allá. Ellos piden entonces a su Señor los deleites de este mundo y actuar de forma piadosa mientras están en él, así como piden entrar al Paraíso y no sufrir el suplicio del Fuego.
E una fazione tra la gente che crede in Allāh e crede nell'Ultimo Giornoيوم الآخرة , e chiede al suo Dio la grazia di questo mondo e il sostegno nel compiere le opere buone, così come chiede di ottenere il trionfo nel Paradiso e la salvezza dal tormento del Fuoco.
Druga kategorija ljudi jesu vjernici u Allaha i ahiret, i oni od Allaha traže dobro i na dunjaluku i činjenje dobrih djela na njemu, i traže džennet i spas od Vatre na ahiretu.
Và trong thiên hạ có những người đã tin tưởng vào Allah, tin tưởng Đời Sau nên họ đã khấn vái Thượng Đế của họ sự hưởng thụ ở trần gian và luôn hành đạo trong lúc sống trên thế gian, đồng thời họ cũng cầu xin sự thành công nơi Thiên Đàng và được bình an khỏi hình phạt nơi Hỏa Ngục.
Yet there is another group of people who have faith in Allah and the Afterlife who ask their Lord for blessing in this world and the ability to do good, just as they ask Him for entry into Paradise and safety from the punishment of the fire of Hell.
Ada juga golongan manusia yang beriman kepada Allah dan hari Akhir. Lalu dia meminta kepada Tuhannya agar diberikan kenikmatan hidup dan beramal saleh selama di dunia. Dia juga meminta kepada-Nya agar diberikan kesempatan untuk meraih surga dan selamat dari azab neraka.
İnsanların bir kısmı da Allah'a ve ahirete de iman etmiştir. Allah'ın azabından selamette olmak ve cenneti kazanmak istedikleri gibi dünyada da Rabbinden, dünya nimetleri ve salih amel isterler.
Prayers, especially those offered during the pilgrimage, are an outward manifestation of an inward state. Whatever one cherishes in one’s heart, one expresses in prayer. One who has set his mind on worldly riches and grandeur will concentrate on little else when he prays to God, whereas one who seeks the next world, with its infinite happiness and blessings, will make this the central theme of his devotions. This prayer on the part of the believer is not a request for worldly riches. Material gain and worldly wealth are only parts of a ‘test paper’. And no one would like to pray to increase the difficulty of his ‘test paper’. This prayer is more like asking God to give him what is best for man in the eyes of God in this world and what is best for man in the eyes of God in the Hereafter. Therefore, the best prayer for man is to say to his Lord, ‘O my God, give me in this world whatever You see is good for this world, and give me in the next life whatever You see is good for that world and save me from eternal doom.’
D’autres croient en Allah et au Jour Dernier. Ils demandent donc à leur Seigneur les délices de ce bas monde et l’occasion d’y œuvrer pieusement. Ils Lui demandent également d’entrer au Paradis et de ne pas subir le supplice du Feu.
It may be noted at this point that the verse mentions those who pray by saying: رَبَّنَا آتِنَا فِي الدُّنْيَا (Our Lord, give to us in this world...) which does not include the word, حَسَنَةً ; (good). This indicates that they do not care to have what is really good even in this mortal world, on the contrary, they are so drunk with their craze for material things that nothing short of a constant fulfillment of their desires would satisfy them. They just do not bother to check if it is good or bad, procured rightly or wrongly or what people think about them.
This verse extends a serious warning to those Muslims as well who prefer to pray for their material ends only even at the unique time of Hajj and at places so sacred, devoting most of their concerns towards that goal. There are many rich people who themselves pray, or request others they hold in esteem to pray for them, not for deliverance from the accounting of the Akhirah آخیرہ ، but for increase in their wealth, growth in business, and for other worldly concerns. There are many who, by their profusion in waza'if وظایف and nawafil نوافل (voluntary acts of worship), come to believe that they are very devoted, pious and special. In reality, hidden behind this facade is the same love of the mundane life. Then, there are respected people who maintain relations with pious elders of their time, as well as show their regard for deceased saints and walis اولیاء ، but the prevailing aim of such relationships is the vague hope that their دعاء and ta'widh تعویذ (prayers and spiritual charms) will work for them, worldly hardships will stay away, and their belongings shall be blessed. For such people too, this verse has special instructions. Stressed here is the fact that this whole affair rests in the hands of Allah who is All-Knowing and All-Aware. Everyone must assess his or her deeds, specially the intention behind whatever is done during the Hajj or Zia-rah زیارہ ، which includes all وظایٔف waza-'if, nawafil, du 'a- and salah.
Then, towards the later part of the verse, Allah Almighty refers to His virtuous and favoured servants - may be some of them are less prosperous in a material way - by saying:
مَّن يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
And there is another among them who says: "0 our Lord, give us good in this world and good in the Hereafter and save us from the punishment of Fire."
The word, (hasanah حَسَنَۃ) used here is inclusive of all that is good, inwardly or outwardly. For instance, hasanah حَسَنَۃ or 'good in this world' shall include personal and family health, increase and benedictory sufficiency (barakah بَرَکَۃ) in lawful livelihood, the fulfillment of all needs, virtuous deeds, desirable morals, beneficial knowledge, honour and prestige, strength of faith, guidance into the straight path and perfect sincerity in ` ibadat عبادہ . Similarly, hasanah حَسَنَۃ or 'good in the Hereafter' shall cover everything from the Paradise, with its countless and endless blessings to the pleasure of Allah Almighty and the privilege of seeing Him.
In short, this du` a دعاء is a compendium of all prayers in as much as it encompasses the entire range of man's worldly and other-worldly objectives. Apart from enjoying peace in the world, and peace in the Hereafter, the verse, refers in the end to the safety from 'the punishment of Fire' as well. It was for this reason that the Holy Prophet ﷺ used to pray with these words very frequently:
رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
Our Lord, give us good in this world and good in the Hereafter and save us from the punishment of Fire.
It is masnun to make this prayer particularly while making tawaf. This verse also corrects those ignorant dervishes (so called mystics) who think that real ` ibadah عبادہ lies in praying for the Hereafter alone and claim that they do not, on that count, care much about the mortal world. In reality, such a claim is false, for man depends on fulfilling his worldly needs not only for his life and sustenance, but also for performing the acts of worship and obedience. Without these, serving the objectives of faith would become impossible. Therefore, the blessed practice of the prophets of Allah has been that they prayed to Allah for the good of both the worlds. One who thinks that praying to Allah for the fulfillment of his worldly needs is against the norms of piety and spiritual dignity is unaware of the great station of prophet hood, and ignorant of man's own role in this mortal world. So, what is required is that one should not focus all his attention on his material needs as if they were the very purpose of life, but he should, along with it, show far more concern for what would happen to him in the Hereafter, and pray for it.
In the concluding part of this verse, the end of the other class of people who pray for the good of the dunya دنیا (mortal world) and akhirah آخِرَةِ (Hereafter) both has been stated by saying that they will be rewarded in both the worlds for their correct and righteous conduct and for their prayers. Following that, it has been said: وَاللَّـهُ سَرِيعُ الْحِسَابِ (And Allah is swift at reckoning) because His all-pervading knowledge and most perfect power is sufficient to assess the life-long deeds of each and every person who ever breathed in His creation; for this He needs none of those computing mechanisms and means on which only man depends. So, the time will soon come when He shall make man account for what he did, and it will be on the basis of that accounting that he will spread out His reward and punishment.
Ceux qui demandent le bien de ce bas monde et le bien de l’au-delà, obtiendrons une part de l’immense rétribution pour les œuvres pieuses qu’ils ont acquises dans ce bas monde, et Allah est prompt à demander des comptes.
Dünya ve ahiret hayatının hayrı için dua eden o kimselere, dünyada yaptıkları salih amellerine karşılık büyük sevap olan bir pay vardır. Allah amellerin hesabını çok hızlı görür.
Orang-orang yang meminta kebahagiaan hidup di dunia dan di akhirat itu akan mendapatkan ganjaran yang besar sesuai dengan amal saleh yang telah mereka perbuat di dunia, dan Allah Mahacepat dalam menghitung amal perbuatan manusia.
Ang mga dumadalanging iyon ng dalawang mabuti sa Mundo at Kabilang-buhay ay may ukol sa kanila na bahagi mula sa gantimpalang dakila dahil sa nakamit nila na mga gawang maayos sa Mundo. Si Allāh ay Mabilis ang pagtutuos sa mga gawa.
Aquellos que piden el bien de este mundo y el bien del Más Allá, obtendrán una generosa retribución por las obras piadosas que hayan realizado en este mundo, y Al‑lah no demora en pedir rendición de cuentas.
Coloro che invocano, in questo modo, sostegno in questo mondo e nell'Aldilà, avranno una grande ricompensa per le loro buone azioni, in questo mondo, e Allāh è rapido nel saldare i conti delle buone azioni.
Those that pray for the good of this world and the Afterlife will receive their share of the great reward for their good actions in the world. Allah is swift in taking account of actions: He will reward those that do good and take those that do evil to task.
Đó là những người đã cầu xin cả hai điều tốt ở trần gian và Đời Sau, họ sẽ được ân phước vĩ đại về các việc làm ngoan đạo mà họ đã từng làm ở trần gian, Allah rất nhanh nhẹn thanh toán mọi việc.
Ti koji mole Allaha za dobro i dunjaluka i ahireta imat će veliku nagradu zbog dobrih djela koja su činili na dunjaluku, a Allah brzo obračunava djela.
Và hãy tụng niệm Allah bằng các lời Takbir và Talil trong những ngày ngắn ngủi, gồm: ngày 11, 12 và 13 của tháng Zdul-Hijjah. Ai muốn rời Mina sớm sau khi đã ném đá trong ngày 12 thì y được phép làm thế và không bị tội, bởi Allah đã giảm nhẹ cho y, còn ai muốn ở lại đến ngày 13 thì càng tốt, điều đó trọn vẹn hơn. Các ngươi hãy bám sát đúng theo đường lối của Thiên Sứ như Allah đã truyền lệnh cho Người về các nghi thức hành hương Hajj, đó là hành động của người biết kính sợ Allah. Hãy kính sợ Allah mà tuân thủ theo mọi lệnh đã truyền và tránh xa mọi điều bị Ngài cấm và tuyệt đối tin rằng các ngươi sẽ được hồi triệu trình diện Ngài để được Ngài thưởng phạt mọi việc mà các người đã từng làm.
"Dan berdzikirlah (dengan menyebut) Allah dalam beberapa hari yang
berbilang. Barangsiapa yang ingin cepat berangkat (dari Mina) sesudah
dua hari, maka tiada dosa baginya. Dan barang-siapa yang ingin menangguhkan (keberangkatannya dari dua hari itu),
maka tidak ada dosa pula baginya, bagi orang yang bertakwa. Dan bertakwalah kepada Allah, dan
ketahuilah, bahwa kamu akan dikumpulkan kepadaNya." (Al-Baqarah: 203).
(203) Allah تعالى memerintahkan untuk berdzikir kepadaNya pada hari-hari
yang terbilang (ditentukan), yaitu tiga hari tasyriq setelah Idul Adha,
karena keistimewaan dan kemuliaannya, dan sisa-sisa manasik haji dilakukan pada waktu itu, dan
saat itu ma-nusia adalah tamu Allah. Karena itu Allah haramkan berpuasa pada hari itu, maka
dzikir pada hari itu memiliki keistimewaan tersendiri yang tidak ada pada selainnya. Karena
itulah Nabi ﷺ bersabda,
أَيَّامُ التَّشْرِيْقِ أَيَّامُ أَكْلٍ وَشُرْبٍ وَذِكْرِ اللّٰهِ.
"Hari-hari tasyriq adalah hari-hari makan dan minum, serta dzikir kepada Allah."[14]
Dan termasuk dalam dzikir kepadaNya pada saat itu adalah berdzikir kepadaNya saat melempar
jumrah, saat menyembelih, dan dzikir-dzikir tertentu setelah shalat fardhu, bahkan sebagian
ulama berkata bahwasanya pada saat itu dianjurkan takbir mutlak seperti pada tanggal 10
Dzulhijjah, dan pendapat ini tidaklah jauh (dari kebenaran). ﴾ فَمَن
تَعَجَّلَ فِي يَوۡمَيۡنِ ﴿ "Maka barangsiapa yang ingin cepat berangkat (dari Mina) sesudah dua hari," maksudnya, pergi dari Mina dan bertolak darinya sebelum terbenamnya matahari pada hari kedua, ﴾
فَلَآ إِثۡمَ عَلَيۡهِ وَمَن تَأَخَّرَ ﴿ "maka tiada dosa baginya. Dan barangsiapa yang ingin menangguhkan (keberangkatannya dari dua hari itu)" dengan bermalam pada malam ketiganya lalu melempar jumrah pada keesokan harinya, ﴾
فَلَآ إِثۡمَ عَلَيۡهِۖ ﴿ "maka tidak ada dosa pula baginya." Ini adalah keringanan dari Allah atas hamba-hambaNya dalam mem-bolehkan kedua hal tersebut. Akan tetapi telah dipahami bahwa-sanya bila kedua hal tersebut dibolehkan, maka penangguhan itu adalah yang lebih utama, karena berarti lebih banyak ibadah yang bisa dilakukan.
Dan ketika peniadaan dosa terkadang dipahami peniadaan dosa dari hal tersebut dan dari hal yang lainnya, kemudian terpa-hami bahwa dosa itu ditiadakan dari yang segera dan yang me-nangguhkan saja, maka Allah membatasinya dengan FirmanNya, ﴾
لِمَنِ ٱتَّقَىٰۗ ﴿ "Bagi orang yang bertakwa," yaitu, bertakwa kepada Allah dalam segala urusan dan kondisinya dalam menunaikan Haji. Barangsiapa yang bertakwa kepada Allah dalam segala hal, niscaya ia akan memperoleh peniadaan dosa dalam segala hal pula, dan barangsiapa yang bertakwa kepadaNya pada sesuatu tanpa sesuatu yang lain, maka balasan itu sesuai dengan jenis amalannya.﴾
وَٱتَّقُواْ ٱللَّهَ ﴿ "Dan bertakwalah kepada Allah" dengan menunaikan perintah-perintahNya dan menjauhi kemaksiatan kepadaNya,﴾
وَٱعۡلَمُوٓاْ أَنَّكُمۡ إِلَيۡهِ تُحۡشَرُونَ ﴿ "dan ketahuilah, bahwa kamu akan dikumpulkan
kepadaNya," lalu memberikan ganjaran atas segala amal perbuatan kalian. Barangsiapa yang
bertakwa kepadaNya, niscaya ia akan menda-patkan balasan ketakwaannya di sisiNya, dan
barangsiapa yang tidak bertakwa kepadaNya, niscaya Dia akan menyiksanya dengan siksaan yang
keras, maka mengetahui tentang pembalasan itu adalah sebesar-besar pendorong kepada takwa kepada
Allah, oleh karena itu, Allah تعالى menganjurkan untuk mengetahui hal tersebut.
I spominjite Allaha izgovarajući "Allahu ekber – Allah je najveći" i "la ilahe illallah – nema istinskog božanstva osim Allaha" u ovim malobrojnim posebnim danima: jedanaestom, dvanaestom i trinaestom zulhidžetu. Ko požuri i napusti Minu nakon gađanja džemreta dvanaestog dana zulhidžeta, ima pravo na to i nema grijeh, jer mu je Allah dao olakšicu, a ko ostane duže, do gađanja džemreta trinaestog dana, ima pravo na to i nema grijeha, taj je učinio ono što je potpunije i u tome slijedi Poslanika, sallallahu alejhi ve sellem. Sve to važi za one koji su Allahu pokorni na hadžu pa postupaju onako kako im je On naredio i boje Ga se provođenjem Njegovim naredbi i klonjenjem onoga što je zabranio, i uvjereni su da će se samo Njemu vratiti, i da će ih On za njihova djela kazniti ili nagraditi.
Remember Allah by saying, ‘Allāhu Akbar’ (Allah is greatest!), and, ‘Lā ilāhah illā Allāh’ (There is no god except Allah), on the 11th, 12th and 13th of Dhū Al-Ḥijjah. If anyone is in a hurry, he may leave Minā after pelting stones on the 12th of Dhū Al-Ḥijjah – and there will be no sin as Allah has granted that permission. It is also acceptable if someone stays to pelt stones on the 13th of Dhū Al-Ḥijjah – in fact, this is better and was the action of the Prophet (peace be upon him). All of this applies to those that are mindful of Allah during their Hajj and carry it out in accordance with Allah’s instruction. Be mindful of Allah by fulfilling His instructions and avoiding His prohibitions. Be sure that you will return to Him alone and He will recompense you for your actions.
203- Bir de sayılı günlerde Allah’ı zikredin. Bunlardan iki gün içinde (dönmek için)
acele edene günah yoktur. Kim de geriye kalırsa ona da günah yoktur; ama bu, takvâlı olanlar
içindir. Allah’tan sakının ve bilin ki muhakkak onun huzurunda toplanacaksınız.
203. “Bir de sayılı günlerde Allah’ı zikredin.” Yüce Allah sayılı
günlerde kendisinin anılmasını emretmektedir. Bunlar ise bayramdan sonra gelen üç teşrîk
günüdür. Bu günlerdeki bu emrin sebebi bu günlerin meziyet ve şerefinden, haccın diğer
ibadetlerinin de bu günlerde yapılmasından dolayıdır. Diğer taraftan insanlar bu günlerde
Allah’ın konuklarıdır. Bu günlerde oruç tutmanın haram oluş sebebi de bundan dolayıdır. Bu
bakımdan bu günlerde Allah’ı zikretmenin, başka günlerde olmayan bir meziyeti vardır. Nitekim Peygamber sallallahu aleyhi ve sellem de şöyle buyurmuştur:“Teşrik günleri yeme içme ve Allah’ı zikretme günleridir.”
Bu günlerde Allah’ı anmanın kapsamına cemrelere taş atma sırasında ve kurbanları kesme esnasında
Allah’ı anmak da girmektedir. Farzların akabinde getirilmesi istenen zikirler de buna
dahildir. Hatta kimi ilim adamları şöyle demektedir: Bu günlerde
-Zilhiccenin on gününde olduğu gibi- mutlak olarak tekbir getirmek de müstehabdır. Bu görüş de
pek uzak bir ihtimal değildir.
“Bunlardan iki gün içinde (dönmek için) acele edene” yani Mina’dan çıkıp ikinci günün
güneşinin batımından önce oradan ayrılına “günah yoktur. Kim de geriye kalırsa” yani üçüncü geceyi de orada geçirip
ertesi gün cemrelere taş atarsa “ona da günah yoktur.” Bu, her iki
hususun mubah kılınması sureti ile Yüce Allah’ın kullarına bir hafifletmesidir. Bilindiği gibi
her iki işi yapmak mubah kılınmakla birlikte sonuncusunu yapmak daha faziletlidir. Çünkü ondaki
ibadet daha çoktur. Günahın söz konusu olmayacağı belirtildiğine göre bu ifadeden hem sözü
geçende hem diğerinde günah olmadığı anlaşılmaktadır. Ancak birincisinde de ikincisinde de günah
olmadığı belirtilmekle birlikte yalnızca ikincisi hakkında “ama bu, takvâlı olanlar içindir”
kaydı getirilmiştir. Yani bütün işlerinde ve hac hallerinde Allah’tan sakınan kimse içindir. Her
hususta Allah’tan sakınan kimse hiçbir hususta günah kazanmamış olur. Bazı şeylerde Allah’tan
sakınan ve bazı şeylerinde böyle hareket etmeyenin ise cezası amelinin türünden olur.
Emirlerini yerine getirerek ve ona isyan etmekten uzak durarak “Allah’tan sakının ve bilin ki muhakkak onun huzurunda toplanacaksınız”
ve O, amellerinizin karşılığını verecektir. Ondan sakınan takvalılar takvalarının karşılığını
O’nun nezdinde göreceklerdir. O’ndan sakınmayanları ise en ağır şekilde cezalandıracaktır.
Amellerin karşılığının verileceğinin bilinmesi, Allah’tan sakınmaya götüren en büyük
sebeplerdendir. Bundan dolayı Yüce Allah bu gerçeğin bilinmesini özellikle teşvik etmiştir.
Berzikirlah kepada Allah dengan membaca takbir dan tahlil pada hari-hari yang sedikit, yaitu pada tanggal 11, 12, dan 13 Zulhijah. Siapa yang terburu-buru dan keluar dari Mina setelah melontar jamrah pada tanggal 12, dia boleh melakukannya dan tidak berdosa karena Allah telah memberikan keringanan baginya. Barang siapa menunda sampai tanggal 13 agar bisa melontar jamrah pada hari itu, dia pun boleh melakukannya dan tidak berdosa, bahkan dia telah melakukan yang paling sempurna dan mengikuti amalan Nabi -ṣallallāhu 'alaihi wa sallam-. Semua itu bagi orang yang bertakwa kepada Allah di dalam hajinya, sehingga dia melaksanakannya sesuai dengan perintah Allah. Maka, bertakwalah kalian kepada Allah dengan cara menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya, dan yakinlah bahwa hanya kepada-Nyalah kalian akan kembali. Lalu Dia akan memberi kalian balasan yang setimpal dengan amal perbuatan kalian.
The emphasis on remembering Allah in Mina
In the last of the eight verses relating to injunctions about Hajj, that is, وَاذْكُرُوا اللَّـهَ فِي أَيَّامٍ مَّعْدُودَاتٍ (And recite the name of Allah in the given number of days), the Hajj pilgrims have been asked to engage themselves in the remembrance of Allah so that their Hajj meets a perfect ending and their post-Hajj life becomes correct and fruitful. These 'given number of days' refer to (ayyam al-tashriq) ایام التشریق during which it is necessary (wajib) to say takbir (which is, اللہ اکبر اللہ اکبر لا الہ الا اللہ واللہ اکبر اللہ اکبر وللہ الحمد).
Immediately following is a clarification of the duration of stay at Mina منٰی and the deadline for throwing pebbles at the three Pillars. This was an issue debated by the people of Jahiliyyah. Some thought it was necessary to stay at Mina منٰی upto the 13th of Dhul-Hijjah and throw pebbles at the three Pillars. According to them, to come back from Mina منٰی on the 12th was impermissible and those who did so were sinners. Similarly, others regarded coming back on the 12th necessary and staying there through the 13th, a sin. Both were corrected in this verse by saying: فَمَن تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ فَلَا إِثْمَ عَلَيْهِ : 'Then whoever is early (in leaving) after two days there is no sin on him and whoever remains behind, there is no sin on him ...' thereby proving that both parties calling each other sinners are involved in excess and error.
The correct position is that Hajj pilgrims have the option of acting on either of the two permissions. However, it is better and preferable to stay there through the third day (that is, 13th of Dhul-Hijjah). Jurists say that one who leaves Mina before sunset on the second day (i.e. 12th of Dhul-Hijjah), it is not necessary for him to do his ramy رَمِی (throwing of pebbles on the three Pillars) for the third day. But, should the sun set while he is still in Mina, it does not remain anymore permissible for him to leave Mina until he has done his ramy رَمِی for the third day. However, the ramy رَمِی for the third day has a special concession that it can also be done between the post-morning and pre-noon hours.
If we look at the manner in which the choice of returning from Mina has been given to the Hujjaj حَجَّاج - no sin if they return on the second day and no sin if they return on the third day - we shall realize that all this is for the convenience of one who fears Allah and obeys His commands, for he really deserves the Hajj, as said elsewhere in the Holy Qur'an إِنَّمَا يَتَقَبَّلُ اللَّـهُ مِنَ الْمُتَّقِينَ ﴿27﴾which means that Allah Almighty accepts (acts of prayer and worship) only from those who are God-fearing and obedient. Now, one who has been involved in sins much before Hajj, continued being negligent even during the Hajj and was callous enough not to abstain from sins even after Hajj, his Hajj is certainly not going to be of any good to him, although, the formal obligation has been validly fulfilled, releasing him from the possible crime of not having performed the Hajj.
Closing this eight-verse unit, it was said: وَاتَّقُوا اللَّـهَ وَاعْلَمُوا أَنَّكُمْ إِلَيْهِ تُحْشَرُونَ (And fear Allah and be sure that you are going to be gathered before Him), where He shall make you account for all your open and hidden deeds and give you the reward and punishment for these. This last line is really the essence of all Hajj injunctions given in these verses. It means that one should keep fearing Allah during the special days of the Hajj guarding oneself from any shortcoming in the prescribed acts of Hajj, as he should keep fearing Allah after the Hajj guarding himself against any pride of performance, and keep abstaining from sins because, on the day human deeds shall be weighed on the Balance, his sins will eat away his good deeds, that is, they will nullify the effect and weight of the good deeds. In a hadith about the great ` ibadah عبادہ of Hajj, it has been said that one who returns after having accomplished his Hajj, is so cleansed of his sins as if he was born on that day. This is why those performing Hajj have been instructed to maintain the quality of Taqwa, (that vital sense of responsibility before Allah). Being one who has been purified from sins, it is necessary to take all possible precautions against what tempts man to fall into sin so that one can earn the best of both the worlds, the dunya دنیا and the akhirah آخِرَةِ. If this is not done and the performer of Hajj goes back to a life of sin, even after such a cathartic experience, he shall find that the elimination of his past sins by forgiveness is not going to be of any use to him. Contrary to this, the ` ulama' have said that one who returns from his Hajj with his heart free from the love of dunya دنیا and attracted to the concern for the akhirah آخِرَةِ , his Hajj is accepted and his sins are forgiven and his prayers are answered. From place to place during the Hajj, people pledge their obedience to Allah before His House, how can these pledges be thoughtlessly broken after the Hajj? If those who are lucky to perform their Hajj are a little more mindful of this factor, they might stay by their solemn pledge later on.
A pious elder said: When I returned from Hajj, it was by chance that a suggestion of sin crept into my heart whereupon I heard a voice from the Unseen: Didn't you perform the Hajj? Didn't you perform the Hajj? This voice became a wall between me and that sin. Allah Almighty protected me.'
As against this, there is the case of another pious man from Turkey, who was a disciple of the famous Maulana Jami. He was in such an unusual state of spiritual excellence in his normal life that he used to observe a halo of radiance over his head. He went to perform his Hajj, but after his return he discovered that he has lost that unusual state totally. He talked about it to his master, Maulana Jami. He said: 'Before your Hajj, you had the gift of humbleness, you wept before Allah thinking of yourself as a sinner. After your Hajj, you became proud and picked up the airs of someone righteous, spiritually elevated. Therefore, this very Hajj of yours became the cause of your pride and that is why you lost that state of radiance.'
The emphasis on Taqwa (the fear of Allah) towards the conclusion of Hajj injunctions has yet another secret. It goes without saying that Hajj is a great act of ` ibadah. Once it has been accomplished, that eternal adversary of man, the Satan شیطان ، generally injects into man's heart the thought of self-righteousness which simply ruins all his deeds. Therefore, the final word said was about the need to fear Allah and the necessity to obey Him, not only before the Hajj and during the Hajj, but also after the Hajj when one must become much more particular in fearing Allah and alert in abstaining from sins by conscious effort, lest all that one has done in the form of the ` ibadah of Hajj goes waste.
اللھم وفقنا لما تحب وترضی من القول والعمل والنیہ
O Allah, give us the ability to do what You love and are pleased with - in word, deed and intention.
‘You shall be gathered before Him’ is the greatest lesson of pilgrimage, given in the plains of Arafat where millions of pilgrims gather annually. This gathering symbolizes the final gathering of all human beings on Doomsday. Practical results are always produced by actions, not by words.
Remembering Allah during the Days of Tashriq - Days of Eating and Drinking
Ibn `Abbas said, `The Appointed Days are the Days of Tashriq (11-12-13th of Dhul-Hijjah) while the Known Days are the (first) ten (days of Dhul-Hijjah)." `Ikrimah said that:
وَاذْكُرُواْ اللَّهَ فِى أَيَّامٍ مَّعْدُودَتٍ
(And remember Allah during the Appointed Days.) means reciting the Takbir -- Allahu Akbar, Allahu Akbar, during the days of Tashriq after the compulsory prayers.
Imam Ahmad reported that `Uqbah bin `Amr said that Allah's Messenger ﷺ said:
«يَوْمُ عَرَفَةَ، وَيَوْمُ النَّحْرِ، وَأَيَّامُ التَّشْرِيقِ، عِيدُنَا أَهْلَ الْإسْلَامِ، وَهِيَ أَيَّامُ أَكْلٍ وَشُرْب»
(The day of `Arafah (9th of Dhul-Hijjah), the day of the Sacrifice (10th) and the days of the Tashriq (11-12-13th) are our `Id (festival) for we people of Islam. These are days of eating and drinking.)
Imam Ahmad reported that Nubayshah Al-Hudhali said that Allah's Messenger ﷺ said:
«أَيَّامُ التَّشْرِيقِ أَيَّامُ أَكْلٍ وشُرْبٍ وَذِكْرِ الله»
(The days of Tashriq are days of eating, drinking and Dhikr (remembering) of Allah.)
Muslim also recorded this Haith
We also mentioned the Hadith of Jubayr bin Mut`im:
«عَرَفَةُ كُلُّهَا مَوْقِفٌ، وَأيَّامُ التَّشْرِيقِ كُلُّهَا ذَبْح»
(All of `Arafat is a standing place and all of the days of Tashriq are days of Sacrifice. )
We also mentioned the Hadith by `Abdur-Rahman bin Ya`mar Ad-Diyli:
«وَأَيَّامُ مِنىً ثَلَاثَةٌ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إثْمَ عَلَيْهِ وَمَنْ تَأَخَّرَ فَلَا إِثْمَ عَلَيْه»
(The days of Mina (Tashriq) are three. Those who hasten in two days then there is no sin in it, and those who delay (i.e., remain in Mina for a third day) then there is no sin in it.)
Ibn Jarir reported that Abu Hurayrah narrated that Allah's Messenger ﷺ said:
«أَيَّامُ التَّشْرِيقِ أيَّامُ طُعْمٍ وَذِكْرِ الله»
(The days of Tashriq are days of eating and remembering Allah.)
Ibn Jarir reported that Abu Hurayrah narrated that Allah's Messenger ﷺ sent `Abdullah bin Hudhafah to Mina proclaiming:
«لَا تَصُومُوا هذِه الْأَيَّامَ، فَإنَّهَا أَيَّامُ أَكْلٍ وَشُرْبٍ وَذِكْرِ اللهِ عَزَّ وَجَل»
(Do not fast these days (i.e., Tashriq days), for they are days of eating, drinking and remembering Allah the Exalted and Most Honored.)
The Appointed Days
Miqsam said that Ibn `Abbas said that the Appointed Days are the days of Tashriq, four days: the day of the Sacrifice (10th of Dhul-Hijjah) and three days after that.
This opinion was also reported of Ibn `Umar, Ibn Az-Zubayr, Abu Musa, `Ata', Mujahid, `Ikrimah, Sa`id bin Jubayr, Abu Malik, Ibrahim An-Nakha`i, Yahya bin Abu Kathir, Al-Hasan, Qatadah, As-Suddi, Az-Zuhri, Ar-Rabi` bin Anas, Ad-Dahhak, Muqatil bin Hayyan, `Ata' Al-Khurasani, Malik bin Anas, and others. In addition, the apparent meaning of the following Ayah supports this opinion:
فَمَن تَعَجَّلَ فِى يَوْمَيْنِ فَلاَ إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ
(But whosoever hastens to leave in two days, there is no sin on him and whosoever stays on, there is no sin on him.)
So the Ayah hints to the three days after the day of Sacrifice.
Allah's statement:
وَاذْكُرُواْ اللَّهَ فِى أَيَّامٍ مَّعْدُودَتٍ
(And remember Allah during the Appointed Days) directs remembering Allah upon slaughtering the animals, after the prayers, and by Dhikr (supplication) in general. It also includes Takbir and remembering Allah while throwing the pebbles every day during the Tashriq days. A Hadith that Abu Dawud and several others collected states:
إِنَّمَا جُعِلَ الطَّوَافُ بِالْبَيْتِ وَالسَّعْيُ بَيْنَ الصَّفَا وَالْمَرْوَةِ وَرَمْيُ الْجِمَارِ لإِقَامَةِ ذِكْرِ اللهِ عَزَّ وَجَلَّ
(Tawaf around the House, Sa`i between As-Safa and Al-Marwah and throwing the pebbles were legislated so that Allah is remembered in Dhikr.)
When mentioning the first procession (refer to 2:199) and the second procession of the people upon the end of the Hajj season, when they start to return to their areas, after they had gathered during the rituals and at the standing places, Allah said,
وَاتَّقُواْ اللَّهَ وَاعْلَمُوا أَنَّكُمْ إِلَيْهِ تُحْشَرُونَ
(and obey Allah (fear Him), and know that you will surely be gathered unto Him.)
Similarly, Allah said:
وَهُوَ الَّذِى ذَرَأَكُمْ فِى الاٌّرْضِ وَإِلَيْهِ تُحْشَرُونَ
(And it is He Who has created you on the earth, and to Him you shall be gathered back.) (23:79)
Allah'ı, zilhicce ayının on birinci, on ikinci ve on üçüncü günleri olan o az günlerde tekbir ve kelime-i tevhit getirerek zikredin. Kim acele eder ve on ikinci gün taşlama yaptıktan sonra Mina’dan çıkarsa bunda bir beis yoktur. Ona, bundan ötürü bir günah yoktur. Çünkü Allah, ona bu hükmü kolaylaştırmıştır. Her kim, on üçüncü günde taşlayana kadar çıkışını ertelerse de, buna hakkı vardır. Onun için de bir beis yoktur. O böylece bu işi tastamam yapmış ve Peygamber -sallallahu aleyhi ve sellem-'in ameline uymuş olur. Bütün bunlar yaptığı hacda Allah’tan korkan ve Allah'ın emrettiği şekilde haccını yapan kimse içindir. Emirlerine uyarak ve yasaklarından sakınarak Allah'tan korkun. Şunu iyi bilin ki; şüphesiz siz bir tek O'na dönecek, O'na varacaksınız. O da sizlere yaptığınız amellerinizin karşılığını verecektir.
Mag-aalaala kayo kay Allāh sa pamamagitan ng takbīr (pagsabi ng Allāhu akbar) at tahlīl (pagsabi ng lā ilāha illa-llāh) sa iilang araw: ang ika-11, ang ika-12, at ang ika-13 ng Dhulḥijjah. Ngunit ang sinumang nagmadali at lumabas ng Minā matapos ng pagbato sa ika-12 araw ay nasa kanya na iyon at walang kasalanan sa kanya dahil si Allāh ay nagpagaan sa kanya. Ang sinumang naantala hanggang sa ika-13 hanggang sa bumato siya ay nasa kanya na iyon at walang maisisisi sa kanya. Gumawa nga siya ng pinakalubos at sumunod siya sa gawa ng Propeta – basbasan siya ni Allāh at batiin ng kapayapaan. Ang lahat ng iyon ay ukol sa sinumang nangilag magkasala kay Allāh sa ḥajj niya sapagkat nagsagawa siya ng gaya sa ipinag-utos ni Allāh. Mangilag kayong magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya. Pakatiyakin ninyo na kayo ay tungo sa Kanya lamang babalik at hahantong para gumanti sa inyo sa mga gawa ninyo.
Recuerden a Al‑lah, proclamando a viva voz Su grandeza (at-takbir) y Su Unicidad a lo largo del undécimo, décimo segundo y décimo tercer día de dhu al-jiyya. Aquel que deje Mina prematuramente el décimo segundo día, luego de haber arrojado los guijarros a los monolitos, es libre de irse ya que tiene el beneficio de Al‑lah de aligerar su viaje, pero aquel que permanezca hasta el décimo tercer día para arrojar los guijarros a los monolitos, es libre de hacerlo. Este último no comete falta y realiza de manera más completa su rito, tal como lo hizo el Profeta. Todo esto se dirige a quien teme a Al‑lah durante su Peregrinación Mayor y la realiza conforme a lo que ordenó Al‑lah. Teman a Al‑lah, obedezcan Sus órdenes y respeten sus prohibiciones. Tengan la certeza de que un día estarán ante Él y los retribuirá por sus obras.
Invoquez Allah en proclamant à haute voix Sa grandeur (`at-takbîru) et Son Unicité quelques jours durant: le onzième, le douzième et le treizième jour de Dhû al-Ħijjah. Quiconque quitte Minâ prématurément le douzième jour, après avoir lapidé les stèles, est libre de le faire car il bénéficie de l’allègement d’Allah et quiconque reste jusqu’au treizième jour afin de lapider les stèles, est libre de le faire. Ce dernier ne commet pas de faute et accomplit de manière plus complète son rite, comme l’a fait le Prophète. Tout ceci est adressé à celui qui craint Allah durant son Grand Pèlerinage et l’accomplit conformément à ce qu’ordonne Allah. Craignez Allah en obéissant à Ses ordres et en délaissant Ses interdits. Soyez certains que vous reviendrez auprès de Lui Seul et qu’Il vous rétribuera pour vos œuvres.
E invocate Allāh esaltandoLo, in questi pochi giorni: L'undicesimo, dodicesimo e tredicesimo di Dhy'l-Ħijjah. Chiunque si affretti e si allontani da Mina'منى, dopo aver lapidato nel dodicesimo giorno, non commette peccato, perché Allāh lo ha agevolato; e chi rimane fino al tredicesimo per lapidare, può farlo senza nessun rimprovero, ed avrà così completato il rito e seguito l'esempio del Profeta pace e benedizioni di Allāh su di luiﷺ. Tutto ciò è rivolto a chi obbedisce ad Allāh durante il suo Pellegrinaggio Ħajj, come Allāh ha ordinato. E temete Allāh obbedendo ai Suoi ordini e rispettando i Suoi divieti. E siate certi che è a Lui il ritorno e che siete diretti a Lui, e che vi ricompenserà per le vostre azioni.
Ey Peygamber! İnsanlardan münafık olanın bu dünyadaki sözü hoşuna gider. Onun hoş sözlü olduğunu görür, onun doğru sözlü ve ihlaslı olduğunu zannedersin. Oysa onun gerçek amacı kendi canını ve malını korumaktır. Yalancı biri olduğu halde kalbindeki iman ve iyiliğe Allah'ı şahit tutar. O, aslında Müslümanlara karşı büyük bir husumet ve düşmanlık beslemektedir.
There is a type of person who is actually a Hypocrite, but his speech with respect to the life of this world impresses you, O Prophet, and you consider him to be honest and sincere because of his wonderful words. However, his only goal in speaking words of faith is to protect his personal and financial interests. He calls Allah to witness that he has faith and goodness in his heart whilst he is in fact lying: he bears great hostility and hatred for the Muslims.
E alcune persone sono ipocrite: Le sue parole ti compiacciono in questo mondo, o Profeta أيها النّبي. Lo vedi parlare bene, e ti appare come un sincero conciliatore, ma la sua intenzione è di salvare se stesso e il proprio denaro; e giura su Allāh – mentendo – che nel suo cuore vi è solo fede e benevolenza, ma in realtà è feroce nella sua ostilità e odio nei confronti dei musulmani.
El hipócrita tiene un discurso ameno sobre la vida de este mundo. Lo ves sensato, sincero y animado en la intención de prodigar un consejo, cuando en realidad su verdadera intención es la de preservar su vida y sus bienes. Toma falsamente a Al‑lah como testigo en lo que se refiere a la fe y al bien que dice que está presente en su corazón, pero discute encarnizadamente con los musulmanes y es extremadamente hostil al Islam.
204- İnsanlardan öylesi vardır ki, dünya hayatı hakkındaki sözü senin hoşuna gider ve o,
kalbinde olana Allah’ı da şahit tutar. Hâlbuki o, düşmanın en azılı olanıdır.
205- Ayrılıp gitti mi yeryüzünde fesat çıkarmaya, ekini ve nesli yok etmeye çalışır. Allah ise
fesadı sevmez.
206- Ona:“Allah’tan sakın” denildiği zaman
izzet (cahilî kibir) kendisini günah işlemeye sürükler. İşte böylesine
Cehennem yeter. Gerçekten o ne fena döşektir!
204. Yüce Allah özellikle hayır, maslahat ve iyilik olan faziletli vakitlerde kendisinin çokça
zikredilmesini emrettikten sonra, güzel söz söylemekle birlikte sözü davranışına uymayan
kimsenin durumunu haber vermektedir. Çünkü söylenen söz ya kişiyi yükseltir ya alçaltır. İşte buna dair Yüce Allah şöyle buyurmaktadır:“İnsanlardan öylesi vardır ki dünya hayatı hakkındaki sözü senin hoşuna gider.”
Yani konuştuğu vakit sözleri dinleyenin hoşuna gider ve sen onun faydalı bir söz söylediğini
zannedersin. Üstelik söyledikleri hakkında “kalbinde olana Allah’ı da şahit tutar”
ve böylelikle sözünü pekiştirmeye çalışır. Yüce Allah’ın, kalbinde bulunanın konuştuğuna uygun
düştüğünü bildiğini de ayrıca haber verir. Hâlbuki o bu konuda yalan söylemektedir. Çünkü sözü
ve davranışı birbirini tutmamaktadır. Şâyet söylediği doğru olsaydı söz ve davranışı münafık
olmayan gerçek bir mü’minin durumu gibi birbirini tutardı. Bundan dolayı Yüce Allah:“Hâlbuki o düşmanın en azılı olanıdır.” buyurmaktadır. Yani onunla
tartıştığın vakit onun oldukça yaman, zorlu ve mutaassıp olduğunu görürsün. Buna bağlı olarak
ise o en çirkin niteliklere sahiptir. Huyu, kolaylığı ve yumuşaklığı prensip edinen, hakka
itaati görev bile, hoşgörüyü karakter edinen mü’minlerin huyuna benzemez.
205. “Ayrılıp gitti mi” Yani yanında bulunduğunda sözleri hoşuna giden
bu kişi yanından uzaklaştı mı “yeryüzünde fesat çıkarmaya” yani
yeryüzünde bozgunculuk çıkartmanın tâ kendisi olan masiyetler işlemeye koyulur, bundan dolayı da
“ekini ve nesli yok etmeye çalışır” Masiyetler işlendiğinden dolayı
ekinler, mahsuller, davarlar telef olur, eksilir ve bereketleri azalır. “Allah ise fesadı sevmez”
Allah fesadı sevmediğine göre yeryüzünde fesad çıkartan bozguncu kula da oldukça buğz eder.
İsterse dili ile güzel sözler söylesin.
Bu âyet-i kerimede kişilerin sözlerinin mücerret olarak doğruya, yalana, iyiliğe ya da kötülüğe
-o sözleri doğrulayan ve onları tezkiye eden amel bulunmadığı sürece- delil olamayacağına dair
delil bulunmaktadır. Yine bu âyet-i kerimeye göre şahitlerin hallerinin tetkik edilmesi,
insanlar arasından kimin haklı kimin haksız olduğunu, yaptıkları iyi amellerle hallerinin
karinelerine bakılarak ölçülmesi gerektiğine, olayları farklı göstermelerine ve kendilerini
temize çıkarmalarına aldanmamak gerektiğine de delil vardır.
Daha sonra Yüce Allah, Allah’a isyan etmek sureti ile yeryüzünde bozgunculuk çıkartan bu kişiye Allah’tan sakınmasının emredilmesi halinde büyüklenerek bundan yüz çevirdiğini söz konusu etmektedir:
206. “Ona: Allah’tan sakın” denildiği zaman izzet (cahilî kibir)
kendisini günah işlemeye sürükler.” Böylelikle kendisine öğüt verenlere karşı hem masiyetleri
işleyerek hem de büyüklenerek tepki gösterir. “İşte böylesine” isyankâr
ve büyüklenenlerin yurdu olan “Cehennem yeter. Gerçekten o ne fena döşektir.” Karar kılınacak ve
kalınacak yer olarak ne kötüdür. Sürekli ve kesintisiz bir azap, bitmeyecek bir keder, devam
edip giden bir umutsuzluk. Azapları hafifletilmez, hiçbir mükâfat alamazlar. Bu da işlemiş
oldukları suçlarının ve kötü amellerinin bir karşılığıdır. Böylelerinin hallerinden Allah’a
sığınırız.
Hỡi Nabi, trong thiên hạ có những tên Munafiq (ngụy Islam) đã thu hút Ngươi bằng lời nói điêu ngoa về cuộc sống trần gian làm Ngươi tưởng rằng chúng thật thà và ngay chính, nhưng thật ra chúng chỉ muốn bảo việc sinh mạng và tài sản của chúng mà thôi. Allah chứng nhận chúng là những kẻ nói dối, trong tim chúng chẳng hề có tí niềm tin Iman hay điều tốt đẹp nào, chúng là những kẻ chống đối và thù nghịch những người Muslim mạnh mẽ nhất.
O Vjerovjesniče, među ljudima ima munafika čiji te govor na ovom svijetu zadivljuje, pa vidiš da lijepo priča skoro pa da te ubijedi da je iskren i da želi dobro, a ustvari želi da sačuva sebe i svoj imetak. On lažno priziva Allaha za svjedoka da je u njegovom srcu vjerovanje i dobro, a ustvari je žestoki neprijatelj muslimanima.
Mayroon sa mga tao na mapagpaimbabaw na nagpapahanga sa iyo, O Propeta, ang pananalita niya hinggil sa Mundong ito, kaya nakikita mong siya ay maganda ang pananalita hanggang sa talagang maniniwala ka sa katapatan niya at pagpapayo niya ngunit ang pakay niya lamang ay mangalaga sa sarili niya at yaman niya. Nagpapasaksi siya kay Allāh – gayong siya ay sinungaling – sa nasa puso niya na pananampalataya at kabutihan samantalang siya ay matindi ang pakikipag-alitan at ang pangangaway sa mga Muslim.
Di antara manusia ada orang munafik yang ucapannya di dunia ini memikat hatimu -wahai Nabi-. Engkau melihat tutur katanya sangat bagus sehingga engkau menyangka bahwa ucapannya itu jujur dan tulus. Padahal sesungguhnya tujuan utamanya ialah menyelamatkan diri dan hartanya. Ia mempersaksikan kepada Allah keimanan dan kebaikan yang ada di dalam hatinya, padahal sejatinya ia berdusta dan sangat keras perseteruan dan permusuhannya kepada umat Islam.
The Characteristics of the Hypocrites
The Characteristics of the Hypocrites
As-Suddi said that these Ayat were revealed about Al-Akhnas bin Shariq Ath-Thaqafi who came to Allah's Messenger ﷺ and announced his Islam although his heart concealed otherwise.
Ibn `Abbas narrated that these Ayat were revealed about some of the hypocrites who criticized Khubayb and his companions who were killed during the Raji` incident. Thereafter, Allah sent down His condemnation of the hypocrites and His praise for Khubayb and his companions:
وَمِنَ النَّاسِ مَن يَشْرِى نَفْسَهُ ابْتِغَآءَ مَرْضَاتِ اللَّهِ
(And of mankind is he who would sell himself, seeking the pleasure of Allah.)
It was also said that they refer to the hypocrites and the believers in general. This is the opinion of Qatadah, Mujahid, Ar-Rabi` bin Anas and several others, and it is correct.
Ibn Jarir related that Al-Qurazi said that Nawf Al-Bikali, who used to read (previous Divine) Books said, "I find the description of some members of this Ummah in the previously revealed Books of Allah: they (hypocrites) are people who use the religion to gain material benefit. Their tongues are sweeter than honey, but their hearts are more bitter than Sabir (a bitter plant, aloe). They show the people the appearance of sheep while their hearts hide the viciousness of wolves. Allah said, `They dare challenge Me, but they are deceived by Me. I swear by Myself that I will send a Fitnah (trial, calamity) on them that will make the wise man bewildered.' I contemplated about these statements and found them in the Qur'an describing the hypocrites:
وَمِنَ النَّاسِ مَن يُعْجِبُكَ قَوْلُهُ فِى الْحَيَوةِ الدُّنْيَا وَيُشْهِدُ اللَّهَ عَلَى مَا فِى قَلْبِهِ
(And of mankind there is he whose speech may please you (O Muhammad ), in this worldly life, and he calls Allah to witness as to that which is in his heart,)
This statement by Al-Qurazi is Hasan Sahih. Allah said:
وَيُشْهِدُ اللَّهَ عَلَى مَا فِى قَلْبِهِ
(...and he calls Allah to witness as to that which is in his heart,)
This Ayah indicates that such people pretend to be Muslims, but defy Allah by the disbelief and hypocrisy that their hearts conceal. Similarly Allah said:
يَسْتَخْفُونَ مِنَ النَّاسِ وَلاَ يَسْتَخْفُونَ مِنَ اللَّهِ
(They may hide (their crimes) from men, but they cannot hide (them) from Allah.) (4:108)
This Tafsir was reported from Ibn `Abbas by Ibn Ishaq. It was also said that the Ayah means that when such people announce their Islam, they swear by Allah that what is in their hearts is the same of what their tongues are pronouncing. This is also a correct meaning for the Ayah that was chosen by `Abdur-Rahman bin Zayd bin Aslam. It is also the choice of Ibn Jarir who related it to Ibn `Abbas and Mujahid. Allah knows best.
Allah said:
وَهُوَ أَلَدُّ الْخِصَامِ
(Yet he is the most Aladd of the opponents.) (2:204) lThe Ayah used the word Aladd here, which literally means `wicked' (here it means `quarrelsome'). A variation of the word Ludda was also used in another Ayah:
وَتُنْذِرَ بِهِ قَوْماً لُّدّاً
(So that you (Muhammad) warn with it (the Qur'an) a Ludda people.) (19:97)
Hence, a hypocrite lies, alters the truth when he quarrels and does not care for the truth. Rather, he deviates from the truth, deceives and becomes most quarrelsome. It is reported in Sahih that Allah's Messenger ﷺ said:
«آيَةُ الْمُنَافِقِ ثَلاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإذَا عَاهَدَ غَدَرَ، وَإِذَا خَاصَمَ فَجَر»
(The signs of a hypocrite are three: Whenever he speaks, he tells a lie. Whenever he promises, he always breaks it (his promise). If you have a dispute with him, he is most quarrelsome.)
Imam Bukhari reported that `A'ishah narrated that the Prophet said:
«إِنَّ أَبْغَضَ الرِّجَالِ إلَى اللهِ الْألَدُّ الْخَصِم»
(The most hated person to Allah is he who is Aladd and Khasim (meaning most quarrelsome).)
Allah then said:
وَإِذَا تَوَلَّى سَعَى فِى الاٌّرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ الْحَرْثَ وَالنَّسْلَ وَاللَّهُ لاَ يُحِبُّ الْفَسَادَ
(And when he turns away (from you O Muhammad), he struggles in the land to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief.)
This Ayah indicates that such persons are deviant in the tongue, evil in the deeds, their words are fabricated, their belief is wicked and their works are immoral. The Ayah used the (Arabic word) Sa`a (literally, `tries' or `intends'). This word was also used to describe Pharaoh:
ثُمَّ أَدْبَرَ يَسْعَى - فَحَشَرَ فَنَادَى - فَقَالَ أَنَاْ رَبُّكُمُ الاٌّعْلَى - فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى - إِنَّ فِى ذَلِكَ لَعِبْرَةً لِّمَن يَخْشَى
(Then he turned his back, Yas`a (striving hard against Allah). Then he gathered (his people) and cried aloud saying, `I am your lord, most high.' So Allah, seized him with a punishing example for his last and first transgression. Verily, in this is an instructive admonition for whosoever fears Allah.) (79:22-26)
Sa`a was also used in the Ayah:
يأَيُّهَا الَّذِينَ ءَامَنُواْ إِذَا نُودِىَ لِلصَّلَوةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْاْ إِلَى ذِكْرِ اللَّهِ
(O you who believe (Muslims)! When the call is proclaimed for the Salah (prayer) on the day of Friday (Jumu`ah prayer), As`aw come to the remembrance of Allah.) (62:9)
This Ayah means, `(when the call to the Friday prayer is announced) intend and then proceed to attend the Friday prayer.' We should mention that hastening to the mosque is condemed by the Sunnah (as this is another meaning for the word Sa`a):
«إذَا أَتَيْتُمُ الصَّلَاةَ فَلَا تَأْتُوهَا وَأَنْتُمْ تَسْعَوْنَ، وَأْتُوهَا وَعَلَيْكُمُ السَّكِينَةُ والْوَقَار»
(When you come to attend the prayer, do not come in a Sa`i (haste). Rather, come to it while walking at ease and in peace (or grace). )
The hypocrite has no motive in this life but to cause mischief and to destroy the crops and the offspring, including what the animals produce and what the people depend on for their livelihood. Mujahid said, "If the hypocrite strives for mischief in the land, Allah prevents the rain from falling and thus the crops and the offspring perish." The Ayah continues:
وَاللَّهُ لاَ يُحِبُّ الْفَسَادَ
(...and Allah likes not mischief.) that is, Allah does not like those who possess these characteristics, or those who act like this.
Rejecting Advice is Characteristic of the Hypocrites
Allah said:
وَإِذَا قِيلَ لَهُ اتَّقِ اللَّهَ أَخَذَتْهُ الْعِزَّةُ بِالإِثْمِ
(And when it is said to him, "Fear Allah", he is led by arrogance to (more) crime.)
This Ayah indicates that when the hypocrite, who deviates in his speech and deeds, is advised and commanded to fear Allah, refrain from his evil deeds and adhere to the truth, he refuses and becomes angry and outraged, as he is used to doing evil. This Ayah is similar to what Allah said:
وَإِذَا تُتْلَى عَلَيْهِمْ ءَايَـتُنَا بَيِّنَـتٍ تَعْرِفُ فِى وُجُوهِ الَّذِينَ كَفَرُواْ الْمُنْكَرَ يَكَـدُونَ يَسْطُونَ بِالَّذِينَ يَتْلُونَ عَلَيْهِمْ ءَايَـتُنَا قُلْ أَفَأُنَبِّئُكُم بِشَرٍّ مِّن ذلِكُمُ النَّارُ وَعَدَهَا اللَّهُ الَّذِينَ كَفَرُواْ وَبِئْسَ الْمَصِيرُ
(And when Our clear verses are recited to them, you will notice a denial on the faces of the disbelievers! They are nearly ready to attack with violence those who recite Our verses to them. Say: "Shall I tell you of something worse than that The Fire (of Hell) which Allah has promised to those who disbelieved, and worst indeed is that destination!) (22:72)
This is why in this Ayah, Allah said:
فَحَسْبُهُ جَهَنَّمُ وَلَبِئْسَ الْمِهَادُ
(So enough for him is Hell, and worst indeed is that place to rest) meaning, the Fire is enough punishment for the hypocrite.
The Sincere Believer prefers pleasing Allah
Allah said:
وَمِنَ النَّاسِ مَن يَشْرِى نَفْسَهُ ابْتِغَآءَ مَرْضَاتِ اللَّهِ
(And of mankind is he who would sell himself, seeking the pleasure of Allah.)
After Allah described the evil characteristics of the hypocrites, He mentioned the good qualities of the believers. Allah said:
وَمِنَ النَّاسِ مَن يَشْرِى نَفْسَهُ ابْتِغَآءَ مَرْضَاتِ اللَّهِ
(And of mankind is he who would sell himself, seeking the pleasure of Allah.)
Ibn `Abbas, Anas, Sa`id bin Musayyib, Abu `Uthman An-Nahdi, `Ikrimah and several other scholars said that this Ayah was revealed about Suhayb bin Sinan Ar-Rumi. When Suhayb became a Muslim in Makkah and intended to migrate (to Al-Madinah), the people (Quraysh) prevented him from migrating with his money. They said that if he forfeits his property, he is free to migrate. He abandoned his money and preferred to migrate, and Allah revealed this Ayah about him. `Umar bin Khattab and several other Companions met Suhayb close to the outskirts of Al-Madinah at Al-Harrah (flat lands with black stones). They said to him, "The trade has indeed been successful." He answered them, "You too, may Allah never allow your trade to fail. What is the matter" `Umar told him that Allah has revealed this Ayah (2:207) about him. It was also reported that Allah's Messenger ﷺ said, "The trade has been successful, O Suhayb!"
The meaning of the Ayah (2:207) includes every Mujahid in the way of Allah. Allah said in another Ayah:
إِنَّ اللَّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَلَهُمْ بِأَنَّ لَهُمُ الّجَنَّةَ يُقَـتِلُونَ فِى سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالإِنجِيلِ وَالْقُرْءانِ وَمَنْ أَوْفَى بِعَهْدِهِ مِنَ اللَّهِ فَاسْتَبْشِرُواْ بِبَيْعِكُمُ الَّذِى بَايَعْتُمْ بِهِ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
(Verily, Allah has purchased of the believers their lives and their properties for (the price) that theirs shall be the Paradise. They fight in Allah's cause, so they kill (others) and are killed. It is a promise in truth which is binding on Him in the Tawrah and the Injil and the Qur'an. And who is truer to his covenant than Allah Then rejoice in the bargain which you have concluded. That is the supreme success.) (9:111)
When Hisham bin `Amr penetrated the lines of the enemy, some people criticized him. `Umar bin Al-Khattab and Abu Hurayrah refuted them and recited this Ayah:
وَمِنَ النَّاسِ مَن يَشْرِى نَفْسَهُ ابْتِغَآءَ مَرْضَاتِ اللَّهِ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ
(And of mankind is he who would sell himself, seeking the pleasure of Allah. And Allah is full of kindness to (His) servants.)
In the previous verses, it was said that there are two kinds of those who make prayers. Some wish to have everything right here in this world, others pray for the good of both worlds, the mortal and the eternal. In the present verse, the same two kinds have been identified as those who are hypocritical and those who are sincere.
Verses 204-206 refer to a hypocrite, Akhnas ibn Shurayq known for his eloquence. He would come to the Holy Prophet ﷺ and try to impress him with his sworn allegiance to Islam, but no sooner did he walk out of his company than he would get busy with his anti-Muslim mischief-making. Any effort to make such a person fear Allah takes him to the other extreme when he pleases his pride through sin. So, the Hell is enough for him.'
Commentary
The last verse (207) portrays the true, the sincere Muslim who would stake his very life to achieve the good pleasure of Allah Almighty. This verse has been revealed to honour the sincere Companions who offered unmatched sacrifices in the way of Allah. It has been reported by Hakim, Ibn Jarir and Ibn Abi Hatim ؓ ، with sound authorities, that this verse was revealed in connection with a particular event relating to the blessed Companion Suhayb al-Rumi ؓ . It has been reported that soon after he left Makkah on his emigration route to Madinah, he was accosted on his way by a group of disbelievers of the Quraysh. Seeing this, Companion Suhayb dismounted, took position, pulled out all the arrows from his quiver and said to the group: '0 tribe of Quraysh, you all know that I am far better in archery than any of you here. My arrow never misses its target. Now, I swear by Allah that you shall not reach me until there remains even one arrow in my quiver. Then, after arrows, I shall use my sword as long as I can. Only after that you can do what you can. However, if you want to make a deal, I can tell you where my money is in Makkah. You go and take that and let me go my way.' The confronting group of Quraysh agreed to do so. When Companion Suhayb reached Madinah, safe and unharmed, he went to the Holy Prophet ﷺ and told him everything about the incident. Upon this, he said twice:
ربح البیع ابا یحییٰ ربح البیع ابا یحییٰ
Profitable was your deal Abu Yahya, profitable was your deal Abu Yahya!
The revelation of the verse under reference in connection with this particular event confirms the blessed comment made by the Holy Prophet ﷺ .
However, some commentators cite similar events relating to other noble Companions as the background of the verse's revelation (Mazhari).
"Dan di antara manusia ada orang yang ucapannya tentang kehidupan dunia menarik hatimu, dan
dipersaksikannya kepada Allah (atas kebenaran) isi hatinya, padahal dia
adalah penantang yang paling keras. Dan apabila dia berpaling (darimu),
dia berja-lan di bumi untuk mengadakan kerusakan padanya, dan merusak tanaman-tanaman dan
binatang ternak, dan Allah tidak menyu-kai kerusakan. Dan apabila dikatakan kepadanya,
'Bertakwalah kepada Allah,' bangkitlah kesombongannya yang menyebabkannya berbuat dosa. Maka
cukuplah (balasan) baginya Neraka Jahanam. Dan sungguh Neraka Jahanam
itu adalah tempat tinggal yang seburuk-buruknya." (Al-Baqarah: 204-206).
(204) Setelah Allah تعالى memerintahkan untuk memperba-nyak dzikir
kepadaNya, khususnya pada waktu-waktu utama yang merupakan kebaikan, kemaslahatan, dan kebajikan
lalu Allah تعالى mengabarkan kondisi orang yang berbicara dengan lisannya, na-mun perbuatannya
bertentangan dengan perkataannya tersebut. Perkataan itu bisa saja mengangkat seseorang dan bisa
juga menja-tuhkannya, maka Allah berfirman, ﴾ وَمِنَ ٱلنَّاسِ مَن يُعۡجِبُكَ قَوۡلُهُۥ فِي
ٱلۡحَيَوٰةِ ٱلدُّنۡيَا ﴿ "Dan di antara manusia ada orang yang ucapannya tentang kehidupan dunia menarik hatimu." Maksudnya, apabila ia berkata, bicaranya indah sekali bagi pendengar, dan apabila ia berucap, Anda akan mengira ia berbicara dengan perkataan yang berguna, lalu ia menegaskan bahwa apa yang ia bicarakan itu ﴾
وَيُشۡهِدُ ٱللَّهَ عَلَىٰ مَا فِي قَلۡبِهِۦ ﴿ "dipersaksikannya kepada Allah (atas kebenaran) isi hatinya," dengan memberitahu bahwasanya Allah mengetahui apa yang ada dalam hatinya sesuai dengan apa yang ia bicarakan tersebut, padahal ia berdusta dalam hal itu, karena perkataannya bertentangan dengan perbuatannya, sekiranya dia benar, pastilah perkataan dan per-buatannya akan sesuai seperti kondisi seorang Mukmin yang bukan munafik. Oleh karena itu Allah berfirman, ﴾
وَهُوَ أَلَدُّ ٱلۡخِصَامِ ﴿ "Padahal dia adalah penantang yang paling keras," maksudnya, apabila
engkau berbantahan dengannya, engkau akan mendapatkan permusuhan sengit, keras, fanatik, dan
segala macam hal yang disebabkan oleh hal itu yang merupakan akhlak-akhlak yang buruk yang bukan
seperti akhlak kaum Mukminin, yaitu orang-orang yang menjadi-kan kemudahan adalah kendaraan
mereka, ketundukan kepada kebenaran adalah tugas mereka, dan toleransi adalah karakter mereka.
(205) ﴾ وَإِذَا تَوَلَّىٰ ﴿ "Dan apabila dia berpaling (darimu)", yakni orang yang perkataannya mengesankan hatimu setelah sebelumnya berada di sisimu, ﴾
سَعَىٰ فِي ٱلۡأَرۡضِ لِيُفۡسِدَ فِيهَا ﴿ "ia berjalan di bumi untuk mengadakan kerusakan padanya." Maksudnya, dia berusaha meng-amalkan kemaksiatan berupa perbuatan merusak bumi hingga dia binasa karenanya, ﴾
ٱلۡحَرۡثَ وَٱلنَّسۡلَۚ ﴿ "tanaman-tanaman dan binatang ter-nak," pepohonan, buah-buahan, dan hewan-hewan ternak musnah, berkurang, dan keberkahannya menjadi sedikit yang disebabkan oleh perbuatan maksiat, ﴾
وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ ﴿ "dan Allah tidak menyukai kerusakan." Apabila Allah tidak
menyukai kerusakan, maka Allah sangat murka terhadap hamba yang merusak di muka bumi, walaupun
orang itu berbicara dengan perkataan yang baik dengan lisannya.
Ayat ini adalah dalil bahwa perkataan yang diungkapkan oleh seseorang bukanlah tanda dari
kebenaran dan kebohongan, bukan pula kebaikan dan kejahatan, hingga terwujud perbuatan yang
membuktikan benarnya perkataan tersebut, dan sebaiknya menguji dahulu kondisi para saksi, yang
berkata benar atau yang berkata batil dengan adanya perbuatan-perbuatan mereka yang baik, dan
menyingkap kondisi-kondisi kehidupan mereka, dan agar tidak terpedaya oleh penyamaran dan
penyucian mereka atas diri mereka sendiri.
(206) Kemudian Allah تعالى menyebutkan bahwasanya orang yang merusak di
muka bumi ini dengan berbuat kemaksiatan kepada Allah apabila diperintahkan untuk bertakwa
kepada Allah, dia akan menyombongkan diri dan congkak. ﴾ أَخَذَتۡهُ ٱلۡعِزَّةُ بِٱلۡإِثۡمِۚ
﴿ "Bang-kitlah kesombongannya yang menyebabkannya berbuat dosa." Dia me-nyatukan antara berbuat maksiat dan berlaku sombong terhadap pemberi nasihat. ﴾
فَحَسۡبُهُۥ جَهَنَّمُۖ ﴿ "Maka cukuplah (balasan) baginya Neraka Jahanam" yang merupakan tempat orang-orang yang ber-maksiat dan berlaku sombong, ﴾
وَلَبِئۡسَ ٱلۡمِهَادُ ﴿ "dan sungguh Neraka Jahanam itu adalah tempat tinggal yang
seburuk-buruknya," yaitu tempat menetap dan tempat tinggal, siksa yang abadi, kecemasan yang
tidak putus, keputusasaan yang berkesinambungan, siksaan bagi mereka tidak diringankan dan tidak
pula mereka mengharap pahala, sebagai balasan atas kejahatan mereka dan imbalan bagi perbuatan
mereka. Kita berlindung kepada Allah dari kondisi-kondisi mereka itu.
Those who have adopted opportunism as their religion are always able to impress people with words. Why? Because it is in their own selfish interest to do so. For them it is not right or wrong that matters; there is no set standard guiding them. They just go by what is calculated to make a favourable impression on the listener. They have no problem in painting a glowing picture on the outside, despite the fact that in their heart of hearts they are bereft of the warmth of true sincerity; they owe no loyalty to truth; they are loyal only to their own interests. Why is it that judged by his words a person appears to be a great reformer, while his actions result only in corruption in the land. It can all be traced to the contradiction in himself. He may have an array of words to demonstrate his love for truth, but in practice he belies his words, and acts out of self-interest. So there is bound to be a dichotomy between his words and his actions. He can convey a sense of idealism in speech, but when he gets down to actually doing things, he is drawn by the force of his self-interest to feather his own nest at the expense of others. The one who spoke of peace and reconciliation acts in a manner that leads to strife and conflict. He plays on people’s emotions, saying things which will make him popular, with no regard for the real situation. Such are they who have sold themselves for the world. Even when the truth is made plain to them, they do not follow it. They see no benefit for themselves, no furtherance of their own interests, in following truth. Only when there is sufficient gain to be had do they uphold the truth; otherwise they deny it. Behind an obsequious exterior they hide a proud ego. That is why they can never acknowledge truth if it comes from a preacher whom they consider inferior to them. There are others who sell their lives, not for themselves, but for God; it is to find favour with Him that they strive. They do no accept the demands of their own selves, but the commands of God. At any cost to themselves, they give what they have in the divine cause. It is God’s true faith that they seek, so they leave conventional, ancestral religion by the wayside; even though such a move will make them lose in popularity. Their guideline is truth, and they stick to it, despite the fury of the people which pours on them from all sides.
Il y a parmi les gens, l’hypocrite qui tient un discours plaisant sur la vie ici-bas, ô Prophète. Tu le vois sensé, sincère et animé de l’intention de prodiguer un conseil, alors que son intention n’est que de préserver sa vie et ses biens. Il prend mensongèrement Allah à témoin à propos de la foi et du bien présent dans son cœur, et se dispute avec acharnement avec les musulmans et leur est extrêmement hostile.
Apabila ia (orang munafik) berpaling darimu dan berpisah denganmu, ia berusaha keras untuk membuat kerusakan di muka bumi dengan cara berbuat maksiat, merusak tanam-tanaman dan membunuh binatang ternak, sedangkan Allah tidak menyukai kerusakan di muka bumi dan tidak mencintai orang-orang yang suka membuat kerusakan.
Arkasını dönüp senin yanından ayrılınca, ekinleri yok etmek, besi hayvanlarını öldürmek ve yeryüzünü günahlarla ifsat etmek için gayret göstererek çabalar. Doğrusu Allah, yeryüzünde bozgunculuğu ve bozgunculuk yapanları sevmez.
Desde el momento que te da la espalda y se separa de ti, se empeña en ser un transgresor y corrupto, destruir el bien que hay en las cosechas y el ganado. Pero Al‑lah no ama la transgresión en la sociedad y no ama a los corruptos.
E se ti volta le spalle e si allontana da te, lo vedi percorrere la terra diligentemente per diffondere rovina con i suoi peccati, danneggiare piantagioni e uccidere il bestiame. E Allāh non ama la corruzione والله لا يحبّ الفساد in terra, e non ama chi la diffonde.
When this Hypocrite leaves you, he works hard to cause corruption by committing sins, and he destroys crops and kills animals. Allah does not love corruption in the land and He does not love those that cause corruption.
Dès qu’il te tourne le dos et se sépare de toi, il s’empresse d’être un transgresseur et un rebelle sur Terre, de saccager les récoltes et de tuer le bétail. Or Allah n’aime pas la transgression sur Terre et n’aime pas les transgresseurs.
Và khi y - kẻ Munafiq quay lưng rời khỏi Ngươi - Thiên Sứ Muhammad - thì y cố gắng đi khắp thế gian để gieo rắc tội lỗi, hủy hoại mùa màng, giết chết động vật, trong khi Allah không hề ưa thích hành động phá hại trái đất và không yêu thích những kẻ phá hại đó.
A kada se okrene i ode od tebe, žurno po Zemlji nered sije, čineći grijehe, uništavajući usjeve i ubijajući stoku, a Allah ne voli nered na Zemlji ni one koji ga čine.
Kapag tumalikod siya sa iyo at humiwalay sa iyo ay nagpupunyagi habang nagsisikap sa lupa upang manggulo sa pamamagitan ng mga pagsuway, maminsala ng mga pananim, at pumatay ng mga hayupan. Si Allāh ay hindi umiibig sa kaguluhan sa lupa at hindi umiibig sa mga alagad nito.
Kapag sinabi sa tagagulong iyon bilang paraan ng pagpapayo: "Mangilag kang magkasala kay Allāh sa pamamagitan ng paggalang sa mga hangganan Niya at pag-iwas sa mga sinasaway Niya," pinipigilan siya ng paninikis at pagmamalaki sa pagbabalik sa katotohanan at nagpapatuloy siya sa kasalanan. Kaya ang ganting sasapat sa kanya ay ang pagpasok sa Impiyerno. Talagang kay saklap ang pagtitigilan at ang panananatilihan para sa mga maninirahan doon!
Kada se tom smutljivcu uputi savjet: "Boj se Allaha, poštuj Njegove granice i kloni se onoga što je zabranio", njega sujeta i oholost sprečavaju da se vrati istini, pa još više srlja u grijeh. Takvom slijedi ulazak u džehennem, a grozno je on boravište!
Si on dit à ce corrupteur en guise de conseil «Crains Allah ! Ne franchit pas Ses limites et éloigne toi de Ses interdits», l’orgueil et l’arrogance l’empêchent d’accepter la vérité et il persiste à commettre son péché. La rétribution méritée qu’il aura, est qu’il sera jeté en Enfer et quelle mauvaise demeure pour ceux qui y sont jeté.
Khi kẻ phá hại đó được khuyên bảo rằng hãy kính sợ Allah mà tôn trọng các giới nghiêm của Ngài và tránh xa các điều Ngài cấm thì y liền hất mũi thể hiện sự cao ngạo không chấp nhận chân lý và tiếp tục công việc tội lỗi của y. Phần thưởng dành cho kẻ này là bị tống cổ vào Hỏa Ngục, một chổ ở tồi tệ nhất.
When this person who causes corruption is advised to be mindful of Allah by respecting His limits and avoiding His prohibitions, his pride and arrogance prevents him from repenting, and he continues to sin. The only appropriate reward for him is entry into Hell. What a terrible place to reside in for its inhabitants!
Şayet bu bozguncuya nasihat etmek amacıyla: “Allah'ın koyduğu sınırları yücelterek ve yasaklarından sakınarak Allah'an kork!" dense, kibri ve gururu onun hakka dönmesine engel olur ve günah işlemeye devam eder. Ona yeterli gelecek olan ceza, cehenneme girmesidir. Orası cehennem ehli için ne kadar kötü bir yer ve barınaktır.
Apabila orang yang suka membuat kerusakan itu dinasihati, “Bertakwalah kamu kepada Allah dengan cara menghormati batas-batas yang telah ditetapkan-Nya dan menjauhi larangan-larangan-Nya,” maka keangkuhan dan kesombongannya mencegahnya kembali ke jalan yang benar dan memaksanya mempertahankan dosanya. Sebab itu, balasan yang cukup baginya ialah masuk ke dalam neraka Jahanam dan sesungguhnya neraka Jahanam itu adalah seburuk-buruk tempat tinggal bagi para penghuninya.
Si se le dice a este corruptor a manera de consejo: “¡Teme a Al‑lah! No traspases Sus límites y aléjate de Sus prohibiciones,” el orgullo y la arrogancia le impiden aceptar la verdad e insiste en transgredir. Merecerá como retribución ser arrojado en el Infierno, y qué pésima morada tendrán.
E se viene detto a questo corruttore, come consiglio: "Temi Allāhٱتَّقِ ٱللَّهَ, rispetta i suoi limiti ed i suoi divieti", puoi vederlo impedito dalla sua superbia e arroganza nei confronti della retta via, e continua a peccare. L'Inferno gli è sufficiente: Che infausto luogo per i suoi abitanti.
There is another type of person who is a believer, who will sell and give up his soul to follow his Lord and to strive in His path seeking His pleasure. Allah’s mercy for His servants is vast and He is Kind to them.
Existe, no obstante, el creyente que dedica su alma solo a la obediencia de su Señor y al esfuerzo por Su causa a fin de obtener Su complacencia. La misericordia de Al‑lah hacia Sus siervos no tiene fin y es compasivo con ellos.
"Dan di antara manusia ada orang yang mengorbankan diri-nya karena mencari keridhaan Allah; dan
Allah Maha Penyantun kepada hamba-hambaNya." (Al-Baqarah: 207).
(207) Mereka ini adalah orang-orang yang diberi taufik (oleh Allah)
yang telah menukar diri mereka dan menjualnya serta mempersembahkannya demi mendapatkan
keridhaan Allah dan mengharapkan pahalaNya. Mereka mengerahkan segala yang ber-harga demi Yang
Maha Memiliki lagi Maha Menepati janji, yang Maha Penyantun kepada hamba-hambaNya, di mana di
antara kelembutan dan kasih sayangNya adalah Dia membimbing mereka kepada hal tersebut, dan Dia
berjanji untuk menepati hal tersebut seraya berfirman,
﴾ إِنَّ ٱللَّهَ ٱشۡتَرَىٰ مِنَ ٱلۡمُؤۡمِنِينَ أَنفُسَهُمۡ وَأَمۡوَٰلَهُم بِأَنَّ لَهُمُ
ٱلۡجَنَّةَۚ يُقَٰتِلُونَ فِي سَبِيلِ ٱللَّهِ فَيَقۡتُلُونَ وَيُقۡتَلُونَۖ وَعۡدًا عَلَيۡهِ
حَقّٗا فِي ٱلتَّوۡرَىٰةِ وَٱلۡإِنجِيلِ وَٱلۡقُرۡءَانِۚ وَمَنۡ أَوۡفَىٰ بِعَهۡدِهِۦ مِنَ ٱللَّهِۚ
فَٱسۡتَبۡشِرُواْ بِبَيۡعِكُمُ ٱلَّذِي بَايَعۡتُم بِهِۦۚ وَذَٰلِكَ هُوَ ٱلۡفَوۡزُ ٱلۡعَظِيمُ 111
﴿
"Sesungguhnya Allah telah membeli dari orang-orang Mukmin, diri dan harta mereka dengan
memberikan surga untuk mereka. Mereka berperang di jalan Allah; lalu mereka membunuh atau
terbunuh. (Itu telah menjadi) janji yang benar dari Allah di dalam
Taurat, Injil, dan al-Qur`an. Dan siapakah yang lebih menepati janjinya (selain)
daripada Allah? Maka bergembiralah dengan jual beli yang telah kamu lakukan itu, dan itulah
kemenangan yang besar." (At-Taubah: 111).
Dalam ayat ini Allah memberitahu bahwa mereka telah men-jual diri mereka dan mempersembahkannya,
dan Allah juga mem-beritahu tentang kasih sayangNya yang pasti akan membuat me-reka memperoleh
apa yang mereka inginkan dan apa yang mereka sukai, maka janganlah ditanyakan lagi tentang apa
pun yang me-reka peroleh dari kemuliaan dan apa yang mereka dapatkan dari kemenangan dan
kehormatan.
Parmi les gens, il y a le croyant qui ne voue son âme qu’à l’obéissance de son Seigneur et à la lutte pour Sa cause afin d’obtenir Son agrément. Allah est d’une miséricorde sans fin envers Ses serviteurs et Compatissant à leur égard.
E tra la gente, vi è il credente che offre se stesso nell'obbedienza al suo Dio e lotta per la Sua causa cercando il Suo compiacimento; e Allāh possiede immensa Misericordia per i Suoi sudditi, Tenero nei loro confronti.
207- İnsanlardan öylesi de vardır ki Allah’ın rızasını elde etmek için canını (O’nun yolunda)
satar. Allah kullarına karşı pek şefkatlidir.
207. İşte bunlar canlarını satma, onu ucuz bir bedel gibi verme, feda etme tevfikine mazhar
olmuşlardır. Bunu da Allah rızası için ve mükâfatını umarak yaparlar. Onlar oldukça varlıklı,
vefalı ve kullarına karşı pek Raûf olan bir zat uğruna bedel ödemiştirler. Ayrıca onlara bunu
yapmayı kolaylaştırması da onlara olan şefkat ve merhametinin bir sonucudur. Buna karşılık Allah şöyle vaatte bulunmuştur:“Şüphesiz Allah mü’minlerden canlarını ve mallarını -onlara Cenneti vermek karşılığında- satın almıştır. Onlar Allah yolunda savaşır, öldürür ve öldürülürler. Bu O’nun Tevrat’ta, İncil’de ve Kur’ân’da yerine getirmeyi taahhüt ettiği hak bir vaattir. Allah’tan daha çok ahdini kim yerine getirir? O halde yapmış olduğunuz bu alışverişe sevinin. En büyük başarı budur.”(et-Tevbe, 9/111)
Yüce Allah bu ayette onların canlarını sattıklarını, kendilerini feda ettiklerini haber
vermekte, istediklerini elde etmelerini ve arzularına kavuşmalarını gerektiren şefkatini
bildirmektedir. Artık keremi sonsuz Allah’ın onlara neler vereceğini, onların da arzu ettikleri
şeylere ne kadar ileri seviyede erişeceklerini var sen hesap et.
May mga tao na mananampalatayang ipagbibili ang sarili nito at ipagkakaloob ito bilang pagtalima sa Panginoon nito at bilang pakikibaka sa landas Niya dala ng paghiling ng kaluguran Niya. Si Allāh ay Malawak ang awa sa mga lingkod Niya, Mahabagin sa kanila.
Và trong thiên hạ, có người tin tưởng Allah sẵn sàng bán mạng mình để phục vụ Thượng Đế bằng con đường Jihad, tìm kiếm sự hài lòng nơi Ngài. Allah luôn thương xót, khoan dung với đám nô lệ của Ngài.
Među ljudima ima vjernika koji su prodali svoj život utrošivši ga u pokornost svom Gospodaru i borbi na Njegovom putu, tražeći Njegovo zadovoljstvo. Allah je puno milostiv i milosrdan prema Svojim robovima.
İnsanlardan Mümin olan, Rabbine itaat eder. O'nun yolunda cihat edip rızasını arzulayarak kendi canını verir ve harcar. Allah, kullarına karşı çok geniş merhamet gösterir ve onlara karşı çok şefkatlidir.
Di antara manusia ada orang mukmin yang menjual dirinya dan mengorbankannya untuk menjalankan ketaatan kepada Tuhannya, berjuang di jalan-Nya dan mencari rida-Nya. Sungguh, Allah itu Mahaluas kasih sayang-Nya kepada hamba-hamba-Nya dan Maha Penyayang kepada mereka.
Wahai orang-orang yang beriman kepada Allah dan mengikuti Rasul-Nya! Masuklah kalian ke dalam Islam seutuhnya. Jangan ada sesuatu pun dari agama yang kalian tinggalkan, seperti yang dilakukan Ahli Kitab yang mempercayai sebagian isi kitab suci mereka dan mengingkari sebagian isinya yang lain, serta janganlah kalian mengikuti jalan yang ditempuh oleh setan karena dia adalah musuh yang nyata bagi kalian.
Entering Islam in its Entirety is obligated
Allah commands His servants who believe in Him and have faith in His Messenger to implement all of Islam's legislation and law, to adhere to all of its commandments, as much as they can, and to refrain from all of its prohibitions. `Al-`Awfi said that Ibn `Abbas said, and also Mujahid, Tawus, Ad-Dahhak, `Ikrimah, Qatadah, As-Suddi and Ibn Zayd said that Allah's statement:
ادْخُلُواْ فِي السِّلْمِ
(Enter Silm) means Islam. Allah's statement:
كَآفَّةً
(...perfectly) means, in its entirety. This is the Tafsir of Ibn `Abbas, Mujahid, Abu Al-`Aliyah, `Ikrimah, Ar-Rabi` bin Anas, As-Suddi, Muqatil bin Hayyan, Qatadah and Ad-Dahhak. Mujahid said that the Ayah means, `Perform all the good works and the various pious deeds, this is especially addressed to those from among the People of the Scripture who embraced the faith.'
Ibn Abu Hatim reported that Ibn `Abbas said that:
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ ادْخُلُواْ فِي السِّلْمِ كَآفَّةً
(O you who believe! Enter Silm perfectly) refers to the believers among the People of the Scripture. This is because they believed in Allah, some of them still followed some parts of the Tawrah and the previous revelations. So Allah said:
ادْخُلُواْ فِي السِّلْمِ كَآفَّةً
(Enter Islam perfectly.) Allah thus commanded them to embrace the legislation of the religion of Muhammad in its entirety and to avoid abandoning any part of it. They should no longer adhere to the Tawrah.
Allah then said:
وَلاَ تَتَّبِعُواْ خُطُوَتِ الشَّيْطَـنِ
(...and follow not the footsteps of Shaytan) meaning, perform the acts of worship and avoid what Satan commands you to do. This is because:
إِنَّمَا يَأْمُرُكُم بِالسُّوءِ وَالْفَحْشَآءِ وَأَن تَقُولُواْ عَلَى اللَّهِ مَا لاَ تَعْلَمُونَ
(He (Shaytan) commands you only what is evil and Fahsha' (sinful), and that you should say about Allah what you know not.) (2:169) and:
إِنَّمَا يَدْعُو حِزْبَهُ لِيَكُونُواْ مِنْ أَصْحَـبِ السَّعِيرِ
(He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire.) (35:6) Hence, Allah said:
إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ
(Verily, he is to you an open enemy.)
Allah said:
فَإِن زَلَلْتُمْ مِّن بَعْدِ مَا جَآءَتْكُمُ الْبَيِّنَـتُ
(Then if you slide back after the clear signs have come to you) meaning, if you deviate from the Truth after clear proofs have been established against you,
فَاعْلَمُواْ أَنَّ اللَّهَ عَزِيزٌ
(...then know that Allah is All-Mighty) in His punishment, and no one can escape His vengeance or defeat Him.
حَكِيمٌ
(All-Wise) in His decisions, actions and rulings. Hence Abu Al-`Aliyah, Qatadah and Ar-Rabi` bin Anas said, "He is Mighty in His vengeance, Wise in His decision."
The previous verses ended with a word of praise for the sincere. As sincerity (ikhlas اخلاص) can sometimes touch the limits of excess inadvertently, that is, one does intend to come up with more obedience, but that obedience, when observed carefully, turns out to be exceeding the limits set by the Shari'ah and Sunnah. This is called bid'ah بدعت . This can be explained through the example of the blessed Companion ` Abdullah ibn Salam ؓ and others who were, previous to their Islam, known scholars among the Jews. Since Saturday was the sacred day of rest (the Sabbath اَسَّبت) in Judaism, and camel-meat was unlawful, they thought, once they were in Islam, to bring about some sort of a synthesis between the two faiths, through which they could continue to honour Sabbath سَبِّت as it was necessary under the law of Moses while Islam did not require dishonouring it; and similarly, they could simply avoid eating camel-meat in practice while believing that it was lawful, for it was unlawful in the law of Moses but Islam does not make it obligatory to eat it. Thus, they thought that they would stay in touch with the law of Moses and still not go against the Shari'ah of Muhammad ﷺ ، something that appealed to them as a stronger demonstration of obedience to divine laws and a closer approach to matters of faith. Allah Almighty corrects this thought in the present verse which aims to establish that Islam is an obligation in its totality. It is total and perfect only when what is not necessary in Islam is not considered to be a part of it. To take such thought or practice as part of the Faith is a Satanic slip which may bring far more severe a punishment than common sins would.
It is in this background of the verse's revelation, that believers have been asked to 'enter Islam completely', not making allowances for a faith other than Islam - a divisive approach which makes one an easy target of Satan. Therefore, the prohibition 'do not follow the footsteps of Satan', an enemy who would cheat you into taking to something which obviously looks very much like your Faith, but happens to be totally contrary to it in reality. After having received clear laws and rules that lead to the straight path, there is no justification left for any deviation. Those who still slip, they must remember that Allah is Mighty, having the power to punish, and Wise too, lest one should misread any delay in punishment which comes when His Wisdom so dictates. Using an eloquent image, the text goes on to question the ultimate acceptance of truth at a time when it shall no longer remain worth accepting and al'_ matters of reward and punishment shall revert to Allah with no power existing other than Him, why then would anyone become quixotic enough to stand against a Power so obvious, the result of which could be nothing but destruction.
Commentary
The word, سِلم : (silm) in; ادْخُلُوا فِي السِّلْمِ كَافَّةً translated here as 'enter Islam completely', is used to convey two meanings, 'peace' and 'Islam'. At this place, according to the consensus of the Companions and their successors, it means Islam (Ibn xathir). The word كَافَّة : (kaffah) means 'totally' and 'universally'. In the structural scheme of the sentence, this word appears as hal (an adverb, qualifying the verb before it with a particular state). There are two possibilities here. Firstly, the word be taken as the hal of the pronoun in (udkhulu ادْخُلُوا) in which case the translation would be referring to the condition of the believers while entering Islam, which must be 'complete'. This would mean that their entire person, hands and feet, eyes and ears, feeling and thinking, after having embraced the Faith should all be within the parameters of Islam and the obedience to Allah. This is to warn against a state of being in which one may be physically carrying out the dictates of Islam while the heart and the mind are not fully satisfied, or in case, the heart and the mind are satisfied, yet what one does physically remains outside the pale of Islam.
Secondly, it is possible to take the word, silm سِلم as the hal or indicated state of the Faith in Islam, in which case, the translation would be referring to the perfect and complete state of Islam in which the believers must enter. So, 'entering Islam completely' would mean that one must accept all injunctions of Islam, not that one accepts some and hesitates about others. Since Islam is the name of that particular way of life which has been given through the Qur'an and Sunnah, there-fore, it does not matter, which facet of life it concerns, it may be beliefs and acts of worship or social dealings or business transactions or government and politics or trade and industry or any other field; what matters is one's entry into Islam as a complete system, an organic whole, unified, indivisible.
The gist of the two approaches given above is that no Muslim shall be deserving of calling himself a Muslim unless he accepts all Islamic injunctions truly and sincerely from the deep recesses of his heart, irrespective of the department of life they belong to, irrespective of whether they concern the outward physique of the body or the heart and the mind.
The background of the verse's revelation mentioned earlier in the introductory remarks also shows that one must keep nothing but the teachings of Islam in sight, practice it in its entirety which will, in consequence, make Muslims independent of all religions and nations.
Special Note
The verse holds out a stern warning to those who have got Islam all tied up with Masjid and ` ibadat عبادت (mosque and the performance of acts of prescribed worship) neglecting injunctions relating to social living and business and personal dealings as if they were no part of religion. This negligence is wide-spread among the 'technically' religious people who do not seem to care much about rights and dealings, especially social rights. It appears that they do not regard these injunctions to be the injunctions of Islam, neither do they make an effort to find out what they are, or try to learn them in an orderly manner, nor think of acting in accordance with these injunctions. We seek refuge with Allah.
As regards the possibility of 'Allah Almighty and the angels coming upon them in canopies of clouds,' this will be on Doomsday. The correct position is that such coming of Allah Almighty belongs to the Mutashabihat متاشابھا ات ، statements of hidden meaning, about which there is a standard policy practiced by the majority of the blessed Companions, the Tabi` in تابعین ، their successors, and the revered elders of the Muslim ummah, that is, one must believe in its truth and avoid worrying about as to how this would happen because it is beyond human reason to find out the reality and the nature, the whats and the hows of the 'Being' and the Attributes of Allah Almighty, and this too is included therein.
Ey Allah’a iman ve resulüne itaat edenler! İslam’a hiçbirini terk etmeden, bütünüyle girin. Kitap ehlinin yaptığı gibi, kitabın bir bölümüne iman edip, bir başka bölümünü inkâr etmeyin. Şeytanın yollarını takip etmeyin. Çünkü o size apaçık düşmanlık eden ve bunu gösteren bir düşmandır.
Ô croyants, croyez en Allah, suivez Son Messager et pratiquez entièrement l’Islam en n’en rejettant rien, contrairement aux Gens du Livre qui croient en certaines parties du Livre et mécroient en d’autres, et ne marchez pas dans les pas de Satan car il est pour vous un ennemi dont l’hostilité est claire et manifeste.
208- Ey iman edenler! Hep birden İslam’a girin. Şeytanın adımlarına uymayın. Çünkü o, sizin
apaçık bir düşmanınızdır.
209- Size apaçık deliller geldikten sonra kayarsanız bilin ki Allah Azîzdir, Hakîmdir.
208. “Ey iman edenler! Hep birden İslam’a girin.” Bu, Yüce Allah’ın
mü’minlere hep birden İslam’a girmeleri yönünde verilmiş bir emridir. Yani İslâm dininin bütün
hükümlerine girsinler, bunların hiçbirisini terk etmesinler, şeriatın verdiği emir eğer hevasına
uygun düşerse yapıp, uymazsa terk etmek sureti ile hevasını ilâh edinen kimselerden olmasınlar.
Aksine heva, dine tabi kılınmalıdır. Yapılabildiği kadar hayır fiilleri yapılmalıdır.
Yapılamayanlara ise bağlı kalınmalı, yapma niyeti ve azmi taşınmalı, niyetiyle bile olsa ondan
geri kalmamalıdır.
İslâm’a bütünü ile girmek ancak şeytanın yollarına muhalefet etmekle mümkün olduğundan dolayı devamla:“Şeytanın adımlarına uymayın” buyrulmaktadır. Yani Allah’ın masiyetlerini
işlemek sureti ile onun izinden gitmeyin. “Gerçekten o, sizin apaçık”
düşmanlığı açıkça görülen “bir düşmanınızdır.” Apaçık düşman ise ancak
kötülüğü, hayâsızlığı ve size zararlı olan şeyleri emreder. Kulun bir takım yanlışlıklara düşmesi ve ayağının kayması kaçınılmaz olduğundan dolayı Yüce Allah şöyle buyurmuştur:
209. “Size apaçık deliller” yani kat’i bilgi ve yakîn “geldikten sonra kayarsanız”
yani hatalar işleyerek günaha düşerseniz “bilin ki Allah Azîz ve Hakîmdir.” Bu buyrukta hataları ve kaymaları terk
etmeyi gerektirecek şekilde ağır bir tehdit ve korkutma vardır. Çünkü her kim Azîz ve Hakîm olan
zâta karşı gelecek olursa, O, onu mutlak gücü ile kahreder ve hikmeti gereğince onu azaba duçar
eder. Çünkü isyankârları ve suçluları cezalandırmak O’nun hikmetinin bir gereğidir.
O you who have faith in Allah and follow His Messenger, enter Islam completely and do not leave out any part of it like how the People of the Scripture believed in some parts of the book and disbelieved other parts. Do not follow the ways of Satan, because he has made it clear that he is your enemy.
O mga sumampalataya kay Allāh at sumunod sa Sugo Niya, magsipasok kayo sa Islām sa kalahatan nito. Huwag kayong mag-iwan mula rito ng anuman gaya ng ginagawa ng mga May Kasulatan na pananampalataya sa isang bahagi ng Kasulatan at kawalang-pananampalataya sa ibang bahagi nito. Huwag kayong sumunod sa mga tinatahak ng demonyo dahil siya para sa inyo ay isang kaaway na maliwanag ang pangangaway at naglalantad nito.
O vi koji vjerujete u Allaha i slijedite Njegovog Poslanika, uđite potpuno u islam i ništa od njega ne ostavljajte! Ne budite kao sljedbenici Knjige, koji vjerovaše u dio Knjige, a drugi dio porekoše. Nemojte ići šejtanovim stopama, jer vam je on, doista, jasni i otvoreni neprijatelj.
Hỡi những người có đức tin nơi Allah và Thiên Sứ của Ngài, các ngươi hãy hòa mình hoàn toàn vào Islam mà chấp nhận mọi thứ trong nó. Đừng như dân Kinh Sách, chỉ tin tưởng một số trong Kinh Sách và bác bỏ số còn lại, cũng đừng giẫm theo lối mòn của lũ Shaytan bởi chúng là kẻ thù công khai với các ngươi.
O voi che credete in Allāh e seguite il Suo Messaggero, entrate nell'Islām totalmente, senza trascurare nulla; non fate come la gente del Libro, che crede in alcuni parti e rifiuta altre; e non seguite le vie di Satana, poiché egli è vostro evidente nemico: La sua inimicizia è chiara.
Creyentes, crean en Al‑lah, sigan a Su Mensajero y practiquen el Islam sin dejar nada afuera, a diferencia de la Gente del Libro que cree en ciertas partes del Libro y descree de otras. No sigan los pasos de Satán, ya que es para ustedes un enemigo clara y manifiestamente hostil.
"Hai orang-orang yang beriman, masuklah kamu ke dalam Islam keseluruhan, dan janganlah kamu
menuruti langkah-langkah setan. Sesungguhnya setan itu musuh yang nyata bagimu. Tetapi jika kamu
menyimpang (dari jalan Allah) sesudah datang kepada-mu bukti-bukti
kebenaran, maka ketahuilah, bahwasanya Allah Mahaperkasa lagi Mahabijaksana." (Al-Baqarah: 208-209).
(208) Ini merupakan perintah Allah تعالى kepada orang-orang yang beriman
untuk masuk ﴾ فِي ٱلسِّلۡمِ كَآفَّةٗ ﴿ "ke dalam Islam keselu-ruhan." Maksudnya, dalam seluruh syariat-syariat Agama, mereka tidak meninggalkan sesuatu pun darinya, dan agar mereka tidak seperti orang yang menjadikan hawa nafsunya sebagai tuhannya. Apabila hawa nafsunya itu sejalan dengan perkara yang disyariat-kan, maka dia kerjakan, namun bila bertentangan dengannya, maka dia tinggalkan. Yang wajib adalah menundukkan hawa nafsunya kepada Agama, dan ia melakukan segala perbuatan baik dengan segala kemampuannya, dan apa yang tidak mampu dia lakukan, maka dia berusaha dan berniat melakukannya dan menjangkaunya dengan niatnya tersebut. Ketika masuk ke dalam Islam dengan keseluruhan, maka tidak mungkin dan tidak dapat dibayangkan terjadi, kecuali bertentangan dengan jalan-jalan setan, Allah berfir-man, ﴾
وَلَا تَتَّبِعُواْ خُطُوَٰتِ ٱلشَّيۡطَٰنِۚ ﴿ "Dan janganlah kamu menuruti langkah-langkah setan," maksudnya, dalam perbuatan dengan melakukan kemaksiatan kepada Allah. ﴾
إِنَّهُۥ لَكُمۡ عَدُوّٞ مُّبِينٞ ﴿ "Sesungguhnya setan itu musuh yang nyata bagimu." Musuh yang
nyata tidaklah akan mengajak kecuali kepada kejahatan dan kekejian serta segala yang mengandung
mudarat bagi kalian.
Dan ketika sudah menjadi kepastian bahwa manusia akan melakukan kesalahan dan ketergelinciran,
maka Allah berfirman,
(209) ﴾ فَإِن زَلَلۡتُم مِّنۢ بَعۡدِ مَا جَآءَتۡكُمُ ٱلۡبَيِّنَٰتُ
﴿ "Tetapi jika kamu menyimpang (dari jalan Allah) sesudah datang kepadamu bukti-bukti kebenaran" atas dasar ilmu dan keyakinan, ﴾
فَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ ﴿ "maka ketahuilah, bahwasanya Allah Mahaperkasa
lagi Mahabijaksana." Ayat ini menunjukkan ancaman keras dan dan kengerian yang membawa kepada
sikap meninggalkan kesalahan tersebut, karena sesungguhnya Yang Mahaperkasa kedudukanNya lagi
Maha-bijaksana apabila seorang pelaku kemaksiatan berbuat maksiat kepadaNya, pastilah Dia akan
memaksanya dengan kekuatanNya dan menyiksanya sesuai dengan konsekuensi kebijaksanaanNya, dan
termasuk dari kebijaksanaanNya adalah menyiksa orang-orang yang bermaksiat dan orang-orang yang
berbuat jahat.
Ukoliko skrenete nakon što su vam stigli jasni dokazi u kojima nema nimalo dvosmislenosti, onda imajte na umu da je Allah snažan i moćan, da su Njegove odredbe i propisi zasnovani na mudrosti, pa ga se bojte i veličajte Ga.
Nếu các ngươi lệch hướng sau khi các tiếp cận và nhận thức rõ các bằng chứng thì hãy biết rằng Allah rất nghiêm khắc và mạnh mẽ, Ngài sáng suốt trong quản lý và qui định, vì vậy hãy kính sợ Ngài và sùng bái Ngài.
Si cometen un error o una falta luego de haber recibido los signos claros e inequívocos, sepan que Al‑lah es Poderoso en Su dominio y Sabio en Su gestión y Sus leyes. Teman a Al‑lah y adórenlo.
Ngunit kung may naganap mula sa inyo na pagkatisod at paglihis matapos na dumating sa inyo ang mga patunay na maliwanag na walang kalituhan sa mga ito, alamin ninyo na si Allāh ay Makapangyarihan sa kakayahan Niya at pananaig Niya, Marunong sa pangangasiwa Niya at pagbabatas Niya kaya mangamba kayo sa Kanya at gumalang kayo sa Kanya.
Jika kalian melakukan kesalahan dan penyimpangan setelah datang kepada kalian dalil-dalil yang sangat jelas dan tidak ada kemuskilan sama sekali, maka ketahuilah bahwa Allah Mahaperkasa di dalam kekuasaan dan kerajaan-Nya, lagi Mahabijaksana di dalam pengaturan dan penetapan syariat agama-Nya. Oleh karena itu, takutlah kamu kepada-Nya dan taatilah Dia!
İçinde hiçbir şüphe olmayan apaçık deliller geldikten sonra, eğer sizden yine de bir hata ve sapma meydana gelirse bilin ki; Allah kudretinde ve kahrında güçlü, kurduğu düzen ve kanunlarında hikmet sahibidir. O'ndan korkun ve O'nu yüceltin.
Si vous commettez une erreur ou un écart après que vous soient parvenues les signes clairs et dépourvus d’ambigüité, sachez qu’Allah est Puissant dans Son pouvoir et Sa domination et Sage dans Sa gestion et Ses lois. Craignez-Le donc et révérez-Le.
If you slip up or go astray after clear proofs have come to you, then know that Allah is Mighty in His ability and power, Wise in His planning and establishing of sacred laws. So, fear and glorify Him.
Se commettete un errore o ingiustizia, dopo che vi sono arrivati i chiari segni inequivocabili, sappiate che in verità Allāh è Potente nella sua Potenza, Saggio nella Sua Amministrazione e Legislazione: temeteLo ed elogiatoLo
Ciò che attende coloro che seguono le vie di Satana, sviati dalla retta via, finché Allāh, nel Giorno della Resurrezione, non verrà loro nella maniera appropriata alla Sua Maestà, gloria Sua, in ombre di nuvole, per giudicarli; e verranno gli angeli, che li circonderanno da ogni lato; in quel momento, l'ordine di Allāh sarà compiuto, e solo ad Allāh Onnipotente torneranno tutte le creature e tutti i loro affari.
Orang-orang yang mengikuti jejak setan yang menyimpang dari jalan kebenaran itu tidak menunggu apa pun kecuali kedatangan Allah kepada mereka kelak pada hari Kiamat dengan cara yang sesuai dengan keagungan-Nya, di bawah naungan awan, untuk memberikan keputusan hukum kepada mereka. Sementara para malaikat datang dan mengelilingi mereka dari segala penjuru. Ketika itulah perintah Allah kepada mereka diputuskan dan diselesaikan. Hanya kepada Allahlah seluruh urusan makhluk ini dikembalikan.
Ceux qui obéissent à Satan et s’écartent du chemin de la vérité n’attendent que ce qu’Allah vienne à eux le Jour de la Résurrection, d’une manière qui sied à Sa Majesté, à l’ombre des nuées afin qu’Il les juge. Les anges viendront alors à eux en les entourant de toutes parts. C’est à ce moment là qu’Allah décidera de leur sort sans possibilité de retour et c’est à Allah seul qu’il revient de décider du sort et des affaires de Ses créatures.
Şeytanın yollarına uyup hak yolundan sapanlar, Allah Subhanehu'nun kıyamet günü aralarında hükmetmek için, bulut gölgeleriyle birlikte yüceliğine yaraşır bir şekilde gelmesi ve meleklerin, onları her yönden kuşatarak gelmesi dışında bir şey beklemiyorlar. İşte o zaman Allah'ın onlar hakkındaki hükmü uygulanır ve oradan tahliye edilirler. mahlukatın bütün iş ve meseleleri tek olan Allah -Subhanehu ve Teâlâ-'ya döner.
These people who follow the path of Satan, instead of the path of truth, are waiting only for Allah to come to them, as befits His majesty, on the Day of Resurrection in the shadows of clouds to judge them and for the angels to come and surround them from all sides. At that time, Allah will judge them once and for all. To Allah alone shall all affairs relating to creation return.
Šta čekaju ovi što slijede šejtanove stope i što su skrenuli sa puta istine? Da li čekaju da im dođe Allah Uzvišeni na Sudnjem danu, onako kako Njemu dolikuje, u tminama oblaka, da im presudi? I da im dođu meleki, koji će ih okružiti sa svih strana? Tada će se Allahova odredba provesti nad njima, i samo Njemu se sve vraća.
Aquellos que obedecen a Satán y se apartan del camino de la verdad esperan encontrarse frente a Al‑lah el Día de la Resurrección de una manera cómoda y confortable, a la sombra de las nubes para que Él los juzgue. Los ángeles vendrán hacia ellos y los rodearán. Es en este momento que Al‑lah decidirá su destino sin posibilidad de retorno, y es Al‑lah a quien Le corresponde decidir sobre el destino y los asuntos de Sus criaturas.
210- Onlar, illa buluttan gölgeler içinde Allah’ın ve meleklerin kendilerine gelmesini ve
işlerin bitirilmesini mi bekliyorlar? Hâlbuki bütün işler Allah’a döndürülür.
210. Bu buyrukta kalpleri yerinden oynatacak şekilde ağır bir tehdit ve bir korkutma
vardır. Yüce Allah şöyle buyurmaktadır: Bu yeryüzünde fesat çıkartmaya
çalışan, şeytanın adımlarına uyan ve Allah’ın emrini bir kenara atanlar amellerin karşılığının
verileceği günü mü bekliyorlar? O gün öyle dehşetli, öyle zorlu ve öyle korkunç hallerle dolup
taşar ki bunlar zalimlerin kalplerini yerinden oynatır ve o gün fesat çıkartmış olanların
etrafını en kötü cezalar çepeçevre sarar. Çünkü Yüce Allah o gün gökleri ve yeri dürecektir.
Yıldızlar darmadağın olacak, ay ve güneş tor top edilecek, aydınlıkları giderilecektir. Şerefli
melekler inecek, insanların etraflarını kuşatacaktır. Yüce ve Allah “buluttan gölgeler içinde”
kullarının arasında adil hükmü ile hüküm vermek üzere inecektir. Tartılar kurulacak, amel
defterleri açılacaktır. Mutlu kimselerin yüzleri ağaracak, bedbahtların yüzleri ise
kararacaktır. Hayır ehli ile şer ehli birbirinden ayırt edilecek ve herkes amelinin karşılığını
görecektir. İşte o vakit zalim, gerçek durumunu kavrayarak pişmanlıktan parmaklarını
ısıracaktır.
Bu âyet-i kerime ve benzerleri Ehl-i sünnet’in şu görüşünün delilidir:
Onlar Allah’ın istivâ/yükselme, nüzul/inme, meci’/gelme gibi ihtiyarî sıfatları olduğunu kabul
ederler. Ehl-i sünnet, Yüce Allah’ın kendi zatı hakkında ve Rasulü’nün O’nun hakkında haber
verdiği bütün sıfatlara Allah’ın celâl ve azametine yakışır, teşbihsiz ve tahrifsiz bir şekilde
kabul ve iman eder. Mutezile, Cehmiyye, Eş’ariyye ve benzeri gibi Allah’ın sıfatlarını iptal
eden Muattıla ise aksi bir yol izlemektedir. Onlar, bu gibi sıfatları nefyeder, bu sebepten
dolayı da ilgili âyetleri Allah’ın hakkında hiçbir delil indirmediği şekilde tevil ederler. Bu
delilsiz tevillerin gerçek mahiyeti ise Yüce Allah’ın ve Rasûlü’nün beyanına yönelik bir çeşit
tenkit ve bu konuda hidâyetin kendi ifadeleri ile gerçekleştiği iddiasıdır. Böylelerinin nakli
hiçbir delilleri yoktur, hatta aklî delilleri bile yoktur.
Bu tutumu sergileyenlerin naklî delile sahip olamayışlarını şöyle açıklayabiliriz: Bizzat kendileri Kitap ve
Sünnet’te varid olan bu kabilden nasların zahirlerinin, hatta sarih ifadelerinin ehl-i sünnet
ve’l cemaat mezhebinin doğruluğuna delil teşkil ettiğini ve kendi batıl mezheplerine delil
teşkil edebilmesi için zahir anlamlarından uzaklaştırılarak bunlara bir şeyler eklenip onlardan
bir şeyler eksiltilmesi gerektiğini itiraf etmişlerdir. Görüldüğü gibi böyle bir şeyi kalbinde
zerre ağırlığı kadar iman bulunan bir kimse kabul etmez.
Aklî delile gelince aklen bu sıfatları reddetmeye delalet edecek bir delil yoktur. Aksine akıl
failin, bir fiile gücü olmayandan daha mükemmel olduğuna delildir. Yüce Allah’ın gerek kendi
zâtına taalluk eden fiilleri (konuşma, inme, gelme, istivâ/yükselme gibi) gerekse de yarattıklarına
taalluk eden fiilleri (yaratma, rızıklandırma vb. gibi) kemalin tâ
kendisidir. Bu sıfatları kabul etmenin Allah’ı yaratılmışlara benzetmek olduğuna dair batıl iddialara ise şöyle denilir:
Sıfatlara dair söylenecek sözler, zata dair söylenen sözlere tabidir. Yüce Allah zatı ile nasıl
diğer zatlara benzemez ise, işte öylece sıfatları da başkalarının sıfatlarına benzemez. Çünkü
Yüce Allah’ın sıfatları zatına tabidir. Yarattıklarının sıfatları da kendi zatlarına tabidir.
Dolayısıyla bu sıfatları Allah hakkında kabul etmenin herhangi bir şekilde teşbihi gerektiren
bir tarafı olamaz.
Diğer taraftan kimi sıfatları kabul ederken kimilerini kabul etmeyen yahut isimleri kabul etmekle birlikte sıfatları kabul etmeyen kimselere de şöyle denilir:
Ya Yüce Allah’ın kendi hakkında ve Rasûlü’nün de O’nun hakkında haber verdiği sıfatların hepsini
kabul etmelisin yahut da hepsini reddetmelisin. Eğer bütün sıfatları reddedecek olursan
alemlerin rabbini inkâr etmiş olursun. Bir bölümünü kabul edip bir bölümünü reddetmek ise bir
çelişkidir. Çünkü böyle bir tutum kabul edilen sıfatlar ile edilmeyenler arasında ayırım
gözetmek demektir. Oysa böyle bir ayırımı gözetmeyi haklı kılacak bir delil yoktur. Bu tutumu
izleyen kişi “Benim kabul ettiğim sıfatlar teşbihi gerektirmez” diyecek
olursa ehli sünnet ve sıfatları isbat edenler ona derler ki: Senin kabul etmediğin sıfatlar da
teşbihi gerektirmez.
Böyle bir kimse: Benim kabul etmediğim sıfatlardan Allah’ın teşbihinden başka bir manayı aklım kavramıyor, diyecek olursa sıfatları tümden reddedenler de şöyle derler: Biz de senin
kabul ettiğin sıfatlardan Allah’ın teşbihinden başka bir manayı kavrayamıyoruz. Buna göre bu
kanaati taşıyan bir kimsenin sıfatları tümden reddedenlere verdiği cevabın aynısını ehli sünnet
ona kabul etmediği sıfatlar hakkında cevap olarak verir. Hülasa Kitap ve sünnetin sabit olduğuna
delâlet ettiği herhangi bir şeyi kabul etmeyip nefyeden bir kimse çelişki içerisindedir. Lehine
ne şer’i bir delil vardır ne de akli bir delil. Aksine bu tutumu sergileyen bir kişi akıl ile
kabul edilene de nakil ile bildirilene de muhalefet etmiş olur.
Nhóm người đuổi theo những lối mòn của Shaytan mà xa lánh chính đạo, chúng không chờ đợi gì ngoài điều vào Ngày Tận Thế Allah sẽ được Allah đến gặp chúng bằng cách riêng của Ngài dưới mái vòm của đám mây để phân xử chúng, Thiên Thần sẽ bao quanh chúng từ mọi phía. Lúc đó, Allah phân xử mọi điều giữa chúng và chỉ Ngài duy nhất xem xét và phán quyết mọi vấn đề của con người.
Walang hinihintay itong mga tagsunod sa mga tinatahak ng demonyo, na mga lumilihis sa daan ng katotohanan, maliban pa na pumunta sa kanila si Allāh sa Araw ng Pagbangon ayon sa pagpunta na naaangkop sa kapitaganan sa Kanya – kaluwalhatian sa Kanya – na nasa mga lilim ng mga ulap para humusga sa pagitan nila, at pumunta sa kanila ang mga anghel na nakapaligid sa kanila sa bawat gilid at sa sandaling iyon pagpapasyahan ang hatol ni Allāh sa kanila at tatapusin ito. Tungo kay Allāh – kaluwalhatian sa Kanya lamang – pababalikin ang mga usapin ng mga nilikha at ang mga pumapatungkol sa kanila.
"Tiada yang mereka nanti-nantikan melainkan datangnya Allah dan malaikat (pada Hari Kiamat)
dalam naungan awan, dan diputuskanlah perkaranya. Dan hanya kepada Allah segala urusan
dikembalikan." (Al-Baqarah: 210).
(210) Dalam ayat ini terdapat ancaman yang keras dan peringatan yang
membuat hati gentar. Allah تعالى berfirman, "Tiada yang dinanti-nantikan oleh orang-orang yang
berbuat kerusakan di muka bumi, dan orang-orang yang mengikuti langkah-langkah setan serta
orang-orang yang mencampakkan perintah-perintah Allah, kecuali Hari Pembalasan segala perbuatan,
di mana pada hari itu disisipkan segala hal yang menakutkan, menegangkan, me-ngerikan, dan
mengguncangkan hati orang-orang zhalim, balasan kejelekan atas orang-orang yang merusak, hal itu
karena Allah تعالى akan melipat langit dan bumi, bintang-bintang jatuh berserakan, matahari dan
bulan tergulung."
Para malaikat yang mulia turun dan melingkupi seluruh makhluk, dan Pencipta yang Mulia lagi
Mahatinggi turun ﴾ فِي ظُلَلٖ مِّنَ ٱلۡغَمَامِ ﴿ "dalam naungan awan" untuk melerai di antara
hamba-ham-baNya dengan keputusan yang adil, lalu diletakkanlah timbangan, dibukalah buku-buku
catatan, lalu memutihlah wajah-wajah peng-huni surga, dan menghitam wajah-wajah penghuni neraka,
dan terjadilah perbedaan yang sangat jelas antara orang-orang yang baik dari orang-orang yang
jelek. Setiap orang akan dibalas sesuai dengan perbuatannya, orang zhalim akan menggigit jarinya
apabila ia mengetahui kondisinya saat itu.
Ayat ini dan ayat-ayat yang semisalnya adalah dalil bagi madzhab Ahlus Sunnah wal Jama'ah yang
menetapkan adanya sifat-sifat ikhtiariyah (yang tergantung kepada kehendak Allah)
seperti al-istiwa` (bersemayam), an-Nuzul (turun), al-maji` (datang) dan yang semacamnya
dari sifat-sifat yang telah Allah تعالى kabarkan tentang diriNya atau telah dikabarkan oleh
RasulNya ﷺ tentang-Nya. Mereka menetapkan semua itu sesuai dengan yang patut bagi keagungan
Allah dan kebesaranNya tanpa ada penyerupaan dan tidak pula penyimpangan, berbeda dengan
kelompok Mu'aththilah dengan berbagai macam cabangnya seperti al-Jahmiyah, al-Mu'-tazilah,
al-'Asy'ariyah, dan semisal mereka dari kalangan orang-orang yang meniadakan sifat-sifat
tersebut, dan mentakwilkan ayat-ayat tersebut demi tujuan peniadaan dengan takwil-takwil yang
tidak ada keterangannya dari Allah, bahkan hakikat takwil itu hanyalah demi mencela penjelasan
Allah dan penjelasan Rasul-Nya ﷺ, dan menganggap bahwa perkataan mereka itu membawa kepada
hidayah dalam masalah ini, akan tetapi mereka itu tidaklah memiliki dalil naqli sedikit pun
bahkan tidak pula dalil aqli.
Mengenai dalil naqli, mereka telah mengakui bahwa nash-nash yang ada dalam al-Qur`an dan
as-Sunnah, baik konteks lahirnya atau bahkan kandungan tegasnya, menunjukkan kebenaran apa yang
diyakini oleh madzhab Ahlus Sunnah wal Jama'ah, dan bah-wasanya nash-nash itu demi menunjukkan
pada madzhab mereka yang batil yang harus dipalingkan dari makna lahirnya, baik di-tambah
padanya atau dikurangi, hal ini sebagaimana yang Anda lihat, tidaklah diridhai oleh seseorang
yang masih memiliki iman seberat biji sawi sekalipun.
Dan mengenai dalil akal, maka tidak ada sesuatu pun dalam logika yang menunjukkan peniadaan
sifat-sifat tersebut, bahkan akal menunjukkan bahwa pelaku perbuatan adalah lebih sempurna
daripada yang tidak mampu melakukan, dan bahwa perbuatan Allah تعالى yang berkaitan dengan
DiriNya dan yang berkaitan de-ngan penciptaanNya adalah sebuah kesempurnaan, maka apabila mereka
mengira bahwa menetapkan sifat-sifat itu akan menjurus kepada penyerupaan kepada
makhluk-makhlukNya, maka harus dikatakan kepada mereka bahwa perkataan tentang sifat mengikuti
perkataan tentang Dzat, sebagaimana Allah تعالى memiliki Dzat yang tidak serupa dengan segala
macam dzat-dzat yang lain, maka Allah juga memiliki sifat yang tidak serupa dengan sifat-sifat
yang lain. Oleh karena itu sifatNya mengikuti DzatNya dan sifat-sifat makh-lukNya mengikuti
dzat-dzat mereka, sehingga tidaklah ada dalam penetapan sifat-sifat itu suatu tindakan
penyerupaan denganNya.
Hal ini juga dikatakan kepada mereka yang menetapkan hanya sebagian sifat saja dan meniadakan
sebagian lainnya, atau mereka yang menetapkan nama-namaNya tanpa sifat-sifatNya; karena
pilihannya adalah antara menetapkan semua yang telah Allah tetapkan untuk DiriNya, dan
ditetapkan oleh RasulNya, atau meniadakan keseluruhannya yang merupakan pengingkaran terhadap
Rabb alam semesta.
Adapun penetapanmu terhadap sebagiannya dan peniada-anmu terhadap sebagian lain adalah tindakan
yang saling bertolak belakang. Coba bedakan antara apa yang engkau tetapkan dan apa yang engkau
tiadakan, niscaya engkau tidak akan mendapatkan perbedaan dalam hal itu, lalu apabila engkau
berkata, "Apa yang telah saya tetapkan itu tidaklah menyebabkan penyerupaan," Ahlus Sunnah
berkata kepadamu bahwa penetapan terhadap apa yang engkau tiadakan itu tidak menyebabkan
penyerupaan, dan bila engkau berkata, "Saya tidak paham dari apa yang saya tiadakan itu kecuali
hanyalah penyerupaan," orang-orang yang meniadakan berkata kepadamu, "Dan kami pun tidak paham
dari apa yang engkau tetapkan itu kecuali hanyalah penyerupaan," maka apa yang engkau jawab
untuk orang-orang tersebut adalah apa yang menjadi jawaban Ahlus Sunnah untukmu terhadap apa
yang eng-kau tiadakan.
Kesimpulannya, bahwa barangsiapa yang meniadakan se-suatu dan menetapkan sesuatu dari apa yang
telah ditunjukkan oleh al-Qur`an dan as-Sunnah atas penetapannya, maka tindakan itu saling
bertolak belakang, yang tidak ada dalil syar'i dan tidak pula akal yang menetapkannya, bahkan
menyimpang dari hal yang masuk logika maupun hal yang diriwayatkan.
Do not delay embracing the Faith
هَلْ يَنظُرُونَ إِلاَّ أَن يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ وَالْمَلَـئِكَةُ
(Do they then wait for anything other than that Allah should come to them over the shadows of the clouds and the angels) on the Day of Resurrection to judge the early and the latter creations. Allah shall then reward each according to his or her deeds; and whoever does good shall see it, and whoever does evil shall see it. This is why Allah said:
وَقُضِىَ الأَمْرُ وَإِلَى اللَّهِ تُرْجَعُ الأُمُورُ
((Then) the case would be already judged. And to Allah return all matters (for decision).)
Similarly, Allah said:
كَلاَّ إِذَا دُكَّتِ الاٌّرْضُ دَكّاً دَكّاً - وَجَآءَ رَبُّكَ وَالْمَلَكُ صَفّاً صَفّاً - وَجِىءَ يَوْمَئِذٍ بِجَهَنَّمَ يَوْمَئِذٍ يَتَذَكَّرُ الإِنسَـنُ وَأَنَّى لَهُ الذِّكْرَى
(Nay! When the earth is ground to powder. And your Lord comes with the angels in rows. And Hell will be brought near that Day. On that Day will man remember, but how will that remembrance (then) avail him) (89:21-23) and:
هَلْ يَنظُرُونَ إِلاَ أَن تَأْتِيهُمُ الْمَلَـئِكَةُ أَوْ يَأْتِىَ رَبُّكَ أَوْ يَأْتِىَ بَعْضُ ءَايَـتِ رَبِّكَ
(Do they then wait for anything other than that the angels should come to them, or that your Lord (Allah) should come, or that some of the signs of your Lord should come (i. e., portents of the Hour, e.g., rising of the sun from the west)!) (6:158)
Abu Ja`far Razi reported that Abu Al-`Aliyah narrated that:
هَلْ يَنظُرُونَ إِلاَّ أَن يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ وَالْمَلَـئِكَةُ
(Do they then wait for anything other than that Allah should come to them over the shadows of the clouds and the angels) means, the angels will descend on the shadows of clouds, while Allah comes as He wills. Some of the reciters read it,
هَلْ يَنظُرُونَ إِلاَّ أَن يَأْتِيَهُمُ اللَّهُوَالْمَلَـئِكَةُفِي ظُلَلٍ مِّنَ الْغَمَامِ
Do they then wait for anything other than that Allah should come to them and also the angels over the shadows of the clouds. This is similar to Allah's other statement:
وَيَوْمَ تَشَقَّقُ السَّمَآءُ بِالْغَمَـمِ وَنُزِّلَ الْمَلَـئِكَةُ تَنزِيلاً
(And (remember) the Day when the heaven shall be rent asunder with clouds, and the angels will be sent down, with a grand descending.) (25:25)
The Punishment for changing Allah's Favor and mocking the Believers
Allah mentioned that the Children of Israel, were witnesses to many clear signs that attest to the truth of Moses regarding what he was sent with for them. They witnessed his hand (when it became lit with light), his parting the sea, his striking the rock (and water flowed from the rock), the clouds that shaded them during the intense heat, the manna and the quails, and so forth. These signs attested to the existence of the Creator and the truth of Moses by whose hand these signs appeared. Yet, so many among them changed Allah's favor, by preferring disbelief to faith and by ignoring Allah's favors,
وَمَن يُبَدِّلْ نِعْمَةَ اللَّهِ مِن بَعْدِ مَا جَآءَتْهُ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ
(And whoever changes Allah's favor after it had come to him, then surely, Allah is severe in punishment.)
Similarly, Allah said about the disbelievers of Quraysh:
أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُواْ نِعْمَتَ اللَّهِ كُفْرًا وَأَحَلُّواْ قَوْمَهُمْ دَارَ الْبَوَارِ - جَهَنَّمَ يَصْلَوْنَهَا وَبِئْسَ الْقَرَارُ
(Have you not seen those who have changed the blessings of Allah into disbelief, and caused their people to dwell in the house of destruction Hell, in which they will burn, ـ and what an evil place to settle in!) (14:28, 29)
Then Allah states that He has made the life of this world beautiful for the disbelievers who are satisfied with it, who collect wealth, but refrain from spending it on what they have been commanded, which could earn them Allah's pleasure. Instead, they ridicule the believers who ignore this life and who spend whatever they earn on what pleases their Lord. The believers spend seeking Allah's Face, and this is why they have gained the ultimate happiness and the best share on the Day of the Return. Therefore, they will be exalted above the disbelievers at the Gathering Place, when they are gathered, during the resurrection and in their final destination. The believers will reside in the highest grades in the utmost highs, while the disbelievers will reside in the lowest of lows (in the Fire).
This is why Allah said:
وَاللَّهُ يَرْزُقُ مَن يَشَآءُ بِغَيْرِ حِسَابٍ
(And Allah gives to whom He wills without limit.)
This Ayah indicates that Allah gives sustenance to whomever He wills of His servants without count or limit in this and the Hereafter. A Hadith has stated (that Allah said):
«ابْنَ آدَمَ أَنْفِقْ أُنْفِقْ عَلَيْك»
(O son of Adam! Spend (in Allah's cause) and I (Allah) will spend on you.) The Prophet said:
«أَنْفِقْ بِلَالُ وَلَا تَخْشَ مِنْ ذِي الْعَرْشِ إِقْلَالًا»
(O Bilal! Spend and do not fear deprivation from the Owner of the Throne.)
Allah said:
وَمَآ أَنفَقْتُمْ مِّن شَىْءٍ فَهُوَ يُخْلِفُهُ
(...and whatsoever you spend of anything (in Allah's cause), He will replace it.) (34:39) In addition, it is reported in the Sahih (that the Prophet said):
«أَنَّ مَلَكَيْنِ يَنْزِلَانِ مِنَ السَّمَاءِ صَبِيحَةَ كُلِّ يَوْمٍ فَيَقُولُ أحَدُهُمَا:اللَّهُمَّ أَعْطِ مُنْفِقًا خَلَفًا، وَيَقُولُ الآخَرُ: اللَّهُمَّ أعْطِ مُمْسِكًا تَلَفًا»
(Every day two angels come down from heavens and one of them says, `O Allah! Compensate every person who spends in Your cause,' and the other (angel) says, `O Allah! Destroy every miser.') Also in the Sahih:
«يَقُولُ ابْنُ آدَمَ: مَالِي مَالِي. وَهَلْ لَكَ مِنْ مَالِكَ إِلَّا مَا أَكَلْتَ فَأَفْنَيْتَ، وَمَا لَبِسْتَ فَأَبْلَيْتَ، وَمَا تَصَدَّقْتَ فَأَمْضَيْتَ، وَمَا سِوَى ذلِكَ فَذَاهِبٌ وَتَارِكُهُ لِلنَّاس»
(The son of Adam says, `My money, my money!' Yet, what is your money except that which you eat and use up, wear and tear, and spend in charity and thus keep (in your record). Other than that, it will go away and will be left for the people (the inheritors).)
In addition, Imam Ahmad reported that the Prophet said:
«الدُّنْيَا دَارُ مَنْ لَا دَارَ لَهُ، وَمَالُ مَنْ لَا مَالَ لَهُ، وَلَهَا يَجْمَعُ مَنْ لَا عَقْلَ لَه»
(The Dunya (life of this world) is the residence of those who have no residence, the wealth of those who have no wealth, and it is harvested by those who have no sense of reason.)
Bertanyalah -wahai Nabi- kepada Bani Israil dengan pertanyaan sebagai teguran kepada mereka, “Berapa banyak Allah telah menjelaskan kepada kalian melalui ayat yang jelas-jelas menunjukkan kebenaran para rasul, kemudian kalian mendustakannya dan berpaling darinya?!” Siapa menukar nikmat Allah dengan kekafiran dan pendustaan setelah nikmat itu diketahuinya dengan jelas, maka sesungguhnya Allah itu Mahaberat hukumannya bagi orang-orang yang kafir lagi mendustakan ayat-ayat-Nya.
"Tanyakanlah kepada Bani Israil, 'Berapa banyaknya tanda-tanda (kebenaran) yang nyata, yang telah Kami berikan kepada mereka.' Dan
barangsiapa yang menukar nikmat Allah setelah datang nikmat itu kepadanya, maka sesungguhnya
Allah sangat keras siksaNya." (Al-Baqarah: 211).
(211) Allah تعالى berfirman, ﴾ سَلۡ بَنِيٓ إِسۡرَٰٓءِيلَ كَمۡ
ءَاتَيۡنَٰهُم مِّنۡ ءَايَةِۭ بَيِّنَةٖۗ ﴿ "Ta-nyakanlah kepada Bani Israil, 'Berapa banyaknya
tanda-tanda (kebenaran) yang nyata, yang telah Kami berikan kepada
mereka'," yang menunjuk-kan kepada al-Haq dan kebenaran para rasul, kemudian mereka meyakini dan
mengetahuinya. Namun mereka tidak mensyukuri nikmat tersebut yang seharusnya patut untuk
disyukuri, bahkan mereka mengingkarinya dan mengganti nikmat Allah dengan kekufuran. Oleh karena
itu mereka berhak untuk mendapatkan hukuman dari Allah dan mengharamkan mereka dari pahalaNya.
Dan Allah menyebut ingkar terhadap nikmatNya adalah sebagai bentuk penggantian nikmat Allah
dengan kekufuran, karena ba-rangsiapa yang telah Allah berikan kenikmatan agama atau dunia
kepadaNya, lalu dia tidak mensyukurinya dan tidak menunaikan kewajibannya, maka akan hilanglah
darinya, dan berganti keku-furan dan kemaksiatan, akhirnya kekufuran itu menjadi pengganti
nikmat. Adapun orang yang bersyukur kepada Allah تعالى dan menu-naikan kewajiban-kewajibannya,
maka nikmat itu akan senantiasa tetap dan berkesinambungan, bahkan Allah akan menambahkan
kenikmatan itu baginya.
Ey Peygamber! İsrâiloğulları'nı kınayıp, azarlamak babından onlara şu soruyu sor: "Allah Teâlâ, peygamberlerin doğruluğuna delalet eden kaç açık ayette sizlere açıklamada bulundu? Oysa onları yalanladınız ve onlardan yüz çevirdiniz." Kim Allah'ın nimetini, onu bilip ortaya çıktıktan sonra inkâr ederek ve yalanlayarak değiştirirse, şüphesiz Allah yalanlayan inkârcıları çok şiddetli cezalandırır.
O Prophet, ask the Jews about how many clear signs proving the truthfulness of the messengers were given to them by Allah. Despite this they disbelieved and turned away from them. If anyone changes the favour of Allah into disbelief and denial after being aware of it and after it has become obvious, then Allah is strong in punishing the disbelievers and the deniers.
Ô Prophète, pose la question suivante aux enfants d’Israël en guise de réprimande: Combien de signes évidents démontrant la véracité des messagers d’Allah vous a-t-il été envoyé? Vous les avez malgré tout démentis et reniés. Que celui qui mécroie et nie le bienfait d’Allah après avoir admis et reconnu [qu’il s’agit d’un bienfait de la part d’Allah], sache qu’Allah punit sévèrement les mécréants et les dénégateurs.
O Vjerovjesniče, pitaj potomke Israilove, koreći ih: "Koliko vam je Allah pokazao jasnih znakova i dokaza istinitosti poslanika? Pa ste ih u laž utjerali i od njih se okrenuli?" Ko Allahovu blagodati zamijeni za nevjerstvo i poricanje nakon što je jasno spozna, doista će ga Allah žestoko kazniti, kao i sve nevjernike poricatelje.
Magtanong ka, O Propeta, sa mga anak ni Israel ng isang tanong na paninisi sa kanila: "Ilan ang nilinaw ni Allāh – pagkataas-taas Siya – sa inyo na maliwanag na tanda na nagpapatunay sa katapatan ng mga sugo ngunit nagpasinungaling kayo sa mga ito at umayaw kayo sa mga ito?" Ang sinumang nagpapalit sa biyaya ni Allāh dala ng kawalang-pananampalataya at pagpapasinungaling matapos ng pagkakilala rito at paglitaw nito, tunay na si Allāh ay matindi ang parusa sa mga tagatangging sumampalataya na mga tagapagpasinungaling.
Profeta, pregunta a los hijos de Israel: “¿Cuántos signos evidentes y probatorios de la veracidad de los mensajeros de Al‑lah les han sido enviados?” Sin embargo, los han desmentido y negado. Que aquel que descree y niega los favores de Al‑lah luego de haber reconocido que se trata de un favor de Al‑lah, sepa que Al‑lah castiga severamente a los que descreen y niegan la verdad.
Immediately earlier, it was said that opposing truth after clear signs have come, deserves punishment. The first verse here (211) cites the case of the elders of Bani Isra'il who were punished for their hostility to truth despite clear signs given to them.
Rather than follow the blessed guidance given to them, they chose to stray away from it and, as a result, underwent punishments, for instance, they received the Torah which deserved being accepted but they denied it, consequent to which, they were threatened with Mount Sinai coming down upon them. Again, they heard the Word of Allah which they should have loved and respected but they tinkered with doubts in it and consequently, were struck dead by lightening. Then, again, they were delivered from the Pharaoh through a passage-way made by parting the river, but they showed no gratitude, instead, took to the calf for which they were killed. Further again, they should have been grateful when Mann مَنّ and Salwa سلوا was sent for them but they disobeyed and spoilage set in. When they showed their distaste for it, it stopped coming, throwing them into the toil of growing their own food. Lastly, the chain of prophets that appeared among them from time to time should have been a matter of great satisfaction for them, yet they started killing them for which they were punished, having been deprived of power.
In the wake of such misdeeds, some of which find mention in the earlier part of Sarah al-Baqarah, the divine law is that one who changes the blessings or clear signs of Allah, especially after it has come to him when he should have followed its guidance rather than turn back and go astray, then, the ultimate must come to pass, that is, Allah Almighty punishes such a deviant severely.
In the second verse (212), the real cause of the opposition to truth has been identified as the love of dunya دنیا (the worldly life) and its material gains. One of the effects of this attitude shows up in the derogatory stance taken against those who love their faith. The reason is simple. When materialism overpowers, the urge for faith evaporates. In fact, people would go to the limit of abandoning their faith when it happens to be against their worldly interests and would even have the audacity to laugh at those who love and practice it. So, it should not be strange that many chiefs among the Israelites and the ignorant among polytheists would make fun of poor Muslims. It is in this context that the Holy Qur'an says: 'Adorned is the present life for those who disbelieve' because of which 'they laugh at those who believe', although, these Muslims who have said no to kufr کفر and shirk shall be in a state better than that of the disbelievers on the day of Qiyamah (Doomsday), for the disbelievers will be in Jahannam جَھَنَّم (Hell) and the believers, in Jannah جَنَّت (Paradise).
The last sentence carries a warning for those who pride on their brute economic strength because it is Allah who 'gives, to whom He wills, without measure'. So, all this depends on divinely-ordained destiny and not on personal excellence or influence. As such, it is not necessary that one who is respected for personal possessions happens to be a recipient of honour with Allah as well. The truth is that real honour cannot be anything other than what turns out to be valid in the sight of Allah. That being that, would it not be a plain 'absence of sense' if one stands on the crutches of worldly riches and claims honour for himself and looks down upon the less fortunate as mean? The real consequence of such attitude shall be unravelled on the Last Day.
It has been reported that Sayyidna ` Ali ؓ said: 'Anyone who takes a Muslim man or woman low in status because of his or her hunger, Allah Almighty will put him to disgrace before a gathering of all, from the first to the last. And anyone who falsely accuses a Muslim man or woman of a weakness, Allah Almighty would put him on a high mound until he falsifies himself.' (a1-Qurtubi)
Hỡi Nabi, Ngươi hãy hỏi người dân Israel một câu hỏi trách mắng: Đã bao lần Allah trình bày rõ cho các ngươi các dấu hiệu khẳng định sứ mạng của các Thiên Sứ, vậy mà các ngươi vẫn ngoan cố phủ nhận và chống đối các dấu hiệu đó. Đối với ai đánh đổi các thiên ân của Allah bằng sự phủ nhận và bác bỏ sau khi y đã nhận biết rõ sự thật về nó thì hãy biết rằng Allah sẽ dành những hình phạt khắc nghiệt để trừng trị đám người vô đức tin và phủ nhận.
Poni – O Profeta – una domanda ai Figli di Isrāīl, per rimproverarli: "﴾Vi ricordate di﴿ Quando Allāh l'Altissimo vi chiarì segni evidenti della veridicità dei profeti, e voi li negaste e foste avversi ad essi?!". Qunato a chi sostituisce la grazia di Allāh con la miscredenza e con la rinnegazione, dopo averla manifestatamente conosciuta, in verità Allāh è Severo nel punire i miscredenti rinnegatori.
211- Sor İsrailoğullarına ki biz onlara nice açık âyetler/mucizeler verdik. Her kim Allah’ın
nimetini kendine geldikten sonra değiştirirse şüphesiz Allah'ın cezası pek şiddetlidir.
211. Yüce Allah şöyle buyurmaktadır:“Sor İsrailoğullarına ki biz onlara”
hakka ve peygamberlerin doğruluğuna delil olan “nice açık âyetler/mucizelere verdik.”
Onlar da bu âyetlerin doğruluğuna kesin olarak inandılar ve bildiler ama bu nimetin şükrünü
yerine getirmediler. Oysa bu nimetlerin şükrünün yerine getirilmesi gerekirdi. Şükredecek yerde
nankörlük ettiler ve Allah’ın nimetini nankörlükle değiştirdiler. Bundan dolayı Yüce Allah’ın
üzerlerine cezasını indirmesini ve mükâfattan onları mahrum etmesini hak ettiler. Allah nimete
karşı nankörlüğü nimetin değiştirilmesi olarak nitelendirmektedir. Çünkü Allah herhangi bir
kimseye dini ya da dünyevi bir nimet verip de o buna şükretmeyecek, onun gereklerini yerine
getirmeyecek olursa o nimet ondan uzaklaşıp gider. Nankörlük ve masiyetler dolayısıyla da o
nimetler değişir, böylece nimetin yerini nankörlük alır. Yüce Allah’a şükredip nimetin hakkını
yerine getirmeye çalışan kimsenin ise nimeti kalıcı olup devam eder. Hatta Allah o nimetini
artırır.
Nevjernicima u Allaha uljepšan je dunjalučki život, njegove prolazne ljepote i njegova prolazna uživanja, i oni se ismijavaju sa onima koji vjeruju u Allaha i Sudnji dan, ali bogobojazni ljudi, koji čine ono što je On naredio i klone se onoga što je On zabranio, bit će na ahiretu iznad ovih nevjernika, kada ih Allah nastani u edenske vrtove. Allah daje ono što On hoće onim stvorenjima kojima On hoće, bez bilo kakvog računa.
Pinaganda para sa mga tumangging sumampalataya kay Allāh ang buhay na pangmundo at ang anumang narito na mga kasiyahang naglalaho at mga sarap na napuputol. Nangungutya sila sa mga sumampalataya kay Allāh at sa Kabilang-buhay samantalang ang mga nangilag magkasala kay Allāh sa pamamagitan ng paggawa sa mga ipinag-uutos Niya at pag-iwan sa mga sinasaway Niya ay sa ibabaw nitong mga tagatangging sumampalataya sa Araw ng Pagbangon yayamang magpapatuloy sa kanila si Allāh sa mga hardin ng Eden. Si Allāh ay nagbibigay sa sinumang niloloob Niya kabilang sa mga nilikha Niya nang walang isang pagbibilang ni isang pagtutuos.
212- Dünya hayatı küfre saplananlara pek süslü gösterilmiştir. (O nedenle) onlar mü’minlerle alay ederler. Hâlbuki takva sahipleri
Kıyamet gününde onların üstündedirler. Allah dilediğine hesapsız rızık verir.
212. Yüce Allah, Allah’a, âyetlerine ve peygamberlerine küfreden ve O’nun şeriatına boyun
eğmeyen kimselere dünya hayatının süslü gösterildiğini haber vermektedir. Bu hayat gözlerine ve
kalplerine süslü ve güzel gösterilmiş, onlar da bu hayata razı olmuşlar, onunla yetinmişlerdir.
Böylelikle onların bütün arzuları, istekleri ve çalışmaları dünya hayatına yönelik olmuştur. Bu
hayata yönelmişler, bütün gayretleri ile onu elde etmeye koyulmuşlar ve o hayatı ta’zim
etmişlerdir. Bu yaptıklarında kendilerine ortak olanları da büyük kimseler bellemişlerdir. Buna
karşılık mü’minleri küçümseyerek, onlarla alay ederek:“İçimizde Allah (biz dururken) bunlara mı lütufta bulundu?” demişlerdir. Onların bu
tutumlarının sebebi akıllarının zayıf, görüşlerinin kısır olmasıdır.
Çünkü dünya sınama ve imtihan yurdudur. Bu yurtta mü’minlere de kâfirlere de zorluk ve sıkıntı
isabet edecektir. Ama dünya hayatında mü’min hoşlanmadığı şeylerle karşı karşıya kalsa bile
sabreder ve ecrini Allah’tan bekler. İman ve sabrı sayesinde Allah başkasının karşı karşıya
kalmadığı şekilde onun musibetlerinin yükünü hafifletir. Bütün mesele ve gerçek üstünlük kalıcı
yurt olan âhirettedir. O bakımdan Yüce Allah:“Hâlbuki takva sahipleri Kıyamet gününde onların üstündedirler”
buyurmaktadır. Takva sahipleri en üstün derecelerde olacaklar, çeşitli nimetlerden
yararlanacaklar, sevinç içerisinde bulunacaklardır. Kâfirler ise onların aşağılarında,
Cehennemin alt tabakalarında yer alacaklar, çeşitli azaplar görecek, küçümsenecek ve sonu
gelmeyecek ebedi bedbahtlıkla karşı karşıya kalacaklardır. Bu âyet-i kerimede mü’minlere bir
teselli, kâfirlere ise bir musibetin haber verilmesi söz konusudur.
Dünyevî ve uhrevî rızıklar ancak Allah’ın takdiri ile elde edildiğinden ve ancak Yüce Allah’ın meşieti ile onlara nail olmak söz konusu olduğundan Allah:“Allah dilediğine hesapsız rızık verir” buyurmaktadır. Dünya rızkı
mü’mine de kâfire de verilir. Fakat ilim, iman, Allah sevgisi, Allah korkusu, O’nun rahmetini
ummak vb. kalbî rızıkları ise Allah ancak sevdiği kimselere verir.
La vida de este mundo y sus breves y efímeros placeres son atractivos para los que no creen en Al‑lah. Ellos se burlan de los que creen en Al‑lah y el Día del Juicio Final. Sin embargo, aquellos que temen a Al‑lah, obedecen Sus órdenes y respetan Sus prohibiciones, estarán por encima de los negacionistas en el Más Allá, ya que Al‑lah les heredará el Jardín del Edén, porque Al‑lah es generoso con quien desea de sus criaturas.
Qunato a coloro che non credono in Allāh, è stata loro abbellita questa vita mondana e l'effimero godimento che vi è in essa, ed essi deridono coloro che credono in Allāh e nell'Ultimo Giorno; ma quelli che temono Allāh, seguendo i Suoi ordini e rispettando i Suoi divieti, saranno superiori a coloro che non credono nell'Aldilà, quando Allāh li farà alloggiare nei Paradisi dell'Eden عدن; e Allāh dona ai Suoi sudditi chi vuole, senza tenere il conto.
Allah'ı inkâr eden kimselere dünya hayatı ve orada bulunan geçici tatlar ve zevkler güzel gösterildi. Onlar Allah'a ve ahiret gününe iman edenlerle alay ederler. Emirlerini yerine getirerek ve yasaklarından sakınarak Allah'tan korkanlar, ahiret günü o kâfirlerin üzerindedirler. Allah onları Adn cennetlerine yerleştirecektir. Allah dilediği kullarına sayısız ve hesapsız olarak verir.
"Kehidupan dunia dijadikan indah dalam pandangan orang-orang kafir, dan mereka memandang hina
orang-orang yang ber-iman. Padahal orang-orang yang bertakwa itu lebih mulia dari-pada mereka di
Hari Kiamat. Dan Allah memberi rizki kepada orang-orang yang dikehendakiNya tanpa batas." (Al-Baqarah: 212).
(212) Allah تعالى mengabarkan bahwa orang-orang yang kafir kepada Allah,
ayat-ayatNya dan Rasul-rasulNya, dan mereka tidak tunduk kepada syariatNya, mereka telah dihiasi
dengan dunia, hingga nampak indah pada mata dan hati mereka dan mereka rela terhadapnya dan
tenang di sisinya, sehingga seluruh keinginan, kehendak, dan perbuatan mereka adalah untuk
menda-patkannya, mereka mencarinya, dan berjuang dalam merengkuh-nya. Mereka mengagungkannya dan
mengagungkan orang yang bersekutu dengan mereka dalam perbuatan-perbuatan mereka, dan mereka
menghina kaum Mukminin dan mengejek mereka seraya berkata, "Apakah mereka itu yang Allah berikan
karunia atas me-reka di antara kami?"
Hal ini disebabkan lemahnya akal dan pemikiran mereka yang kerdil, karena sesungguhnya dunia itu
adalah negeri ujian dan cobaan, di mana orang-orang yang beriman dan orang-orang yang kafir akan
memperoleh kesengsaraan, akan tetapi orang Mukmin di dunia itu apabila tertimpa musibah, niscaya
dia akan bersabar dan mengharap pahala, hingga Allah meringankan hal itu baginya karena keimanan
dan kesabarannya yang tidak terda-pat pada selainnya, namun kondisi yang sebenar-benarnya dan
pengutamaan yang hakiki adalah pada negeri yang kekal. Oleh karena itu Allah تعالى berfirman, ﴾
وَٱلَّذِينَ ٱتَّقَوۡاْ فَوۡقَهُمۡ يَوۡمَ ٱلۡقِيَٰمَةِۗ ﴿ "Padahal orang-orang yang bertakwa itu lebih mulia daripada mereka di Hari Kiamat", orang-orang yang bertakwa berada pada derajat yang ter-tinggi seraya menikmati berbagai macam kenikmatan, kebahagiaan, kesenangan, kegirangan, dan kegembiraan; sedangkan kaum kafir berada di bawah mereka pada serendah-rendahnya tingkatan, se-raya mendapatkan siksa dengan segala macam siksaan, penghinaan, kesengsaraan yang abadi yang tidak ada ujungnya. Ayat ini adalah hiburan bagi kaum Mukminin dan kemalangan bagi kaum kafir.
Ketika rizki dunia dan akhirat tidaklah diperoleh kecuali dengan ketentuan Allah dan tidak akan pernah didapatkan kecuali dengan kehendak Allah, maka Allah berfirman, ﴾
وَٱللَّهُ يَرۡزُقُ مَن يَشَآءُ بِغَيۡرِ حِسَابٖ ﴿ "Dan Allah memberi rizki kepada orang-orang
yang dikehendakiNya tanpa batas." Rizki duniawi diperoleh oleh orang Mukmin maupun orang kafir,
adapun rizki hati seperti ilmu, iman, kecintaan kepada Allah, takut kepadaNya, mengharapkanNya,
dan semacamnya, maka tidaklah diberikan kecuali kepada orang yang dicintai Allah.
La vie ici-bas et ce qu’elle contient comme plaisirs éphémères et brefs ont été enjolivés à ceux qui mécroient en Allah. Ceux-ci se moquent de ceux qui croient en Allah et au Jour Dernier. Pourtant, ceux qui craignent Allah en obéissant à Ses ordres et en délaissant Ses interdits, seront au-dessus de ces mécréants dans l’au-delà, puisqu’Allah les fera hériter des Jardins d’Eden (jannâtu ‘adnin) et Allah donne sans compter aux créatures qu’Il veut.
There are two ways of adopting Islam as one’s religion. One is to do so without any consideration for one’s own interests and reservations; to do what Islam enjoins on one and refrain from what it forbids. This is to enter Islam wholeheartedly. The other way is to take up Islam, only to the extent that it does not clash with one’s everyday life; and only so long as it serves, or at least does not harm one’s own interests. One who adopts the latter course does not let Islam undermine the habits he is accustomed to, the creeds he cherishes, the profits he craves, the honour he thrives on or the leadership he seeks to preserve and consolidate. His initial enthusiasm for Islam cools when it requires him to make radical changes in his pattern of thought, or forgo personal preferences and desires. He slides back, adhering to Islam in name alone, without letting it harm his interests, or interfere with his life in any way. If it is arguments that he seeks to make him truly believe in the message of Islam, then arguments have been provided in full measure. If it is miracles he is looking for, he has God’s entire universe before him. But those who cannot bring themselves to accept clear arguments will not be won over by miracles of this nature. What else is the doubter waiting for, but that God Himself should appear, along with all the angels? When that happens, a sudden surge of belief will not benefit anyone, for that will be a time when fates are sealed, not forged. The whole point of man’s being tested in this world is that he should believe in God, without having seen Him and solely by virtue of His arguments. It is believing without seeing that will profit man, not seeing and believing. Those who put their own interests first and Islam second, and those who unconditionally enter into Islam are people of very different mettle. It is usually the former who accumulate all the worldly splendours in this life, while the latter remain bereft of things of worldly importance. The mere possession of material resources makes the former group feel justified in assuming an air of superiority. They may look down upon the true believers, but this state of affairs is quite short-lived. The world will end, to give way to a new and finer system in which they will be brought low, and the great will be cut down to size, and those who had been considered lowly will occupy high places in the heavenly world.
Những người phủ nhận Allah bị cám dỗ bởi cuộc sống và sự hưởng thụ ngắn ngủi của trần gian, họ đã nhạo báng những người tin tưởng Allah và Đời Sau. Tuy nhiên, họ không biết rằng những người kính sợ Allah, chấp hành các mệnh lệnh của Ngài và tránh xa những điều cấm của Ngài chắc chắn sẽ tốt hơn những kẻ vô đức tin bởi họ sẽ được Allah ban thưởng cho Thiên Đàng vĩnh cửu. Quả thật, Allah muốn ban phát cho ai tùy ý Ngài mà không cần tính toán.
Kehidupan dunia, kesenangan semu serta kenikmatan sementara yang ada di dalamnya, semuanya dijadikan bagus dalam pandangan orang-orang yang kafir kepada Allah. Lalu mereka mengejek orang-orang yang beriman kepada Allah dan hari Akhir, padahal orang-orang yang bertakwa kepada Allah dengan cara menjalankan perintah-perintah-Nya dan meninggalkan larangan-larangan-Nya kelak berada di atas orang-orang kafir itu di akhirat karena Allah akan menempatkan orang-orang yang bertakwa itu di dalam surga 'Adn. Allah memberi kepada siapa saja yang Dia kehendaki di antara makhluk-Nya dengan pemberian yang tidak terhitung dan tidak terhingga.
For those who disbelieve in Allah, the worldly life and its temporary pleasures and enjoyments have been made to seem glamorous. They mock at those who have faith in Allah and the Last Day. Those who are mindful of Allah by fulfilling His commands and avoiding His prohibitions will be above such people in the Afterlife when Allah will make them live in the gardens of Paradise. Allah gives without any limit or account to whichever of His creation He wishes.
People were one community. All of them were in agreement and guided following the way of their father Adam, until the Satan misguided them. They were then split into believers and disbelievers. For this reason, God sent messengers bringing good news of the mercy of God for those who had faith in Him and followed Him and warning the disbelievers of the severe punishment of God. Together with the messengers, God also sent books containing the undoubtable truth so that they could judge between people with respect to their disagreements. It was only those who were given the Torah that differed with regards to the matter of Muhammad (s) and his message despite its being clear. They did this out of injustice and jealousy. God then enabled the believers to recognise guidance from misguidance by His permission and will. God guides whoever He wishes to a perfectly straight path which is the path of faith.
213- İnsanlar tek bir ümmetti. Allah da peygamberleri müjdeleyici ve uyarıcı olarak gönderdi.
Beraberlerinde de insanların anlaşmazlığa düştükleri şeyler hakkında aralarında hükmetmek üzere
kitâbı hak ile indirdi. Kendilerine kitab verilen kimseler ancak apaçık deliller onlara
geldikten sonra aralarındaki kıskançlıktan dolayı o (kitaba) dair
anlaşmazlığa düştüler. Bunun üzerine Allah onların ihtilaf ettikleri hakka izni ile iman
edenleri ulaştırdı. Allah dilediğini dosdoğru yola iletir.
213. “İnsanlar tek bir ümmetti.” Yani insanlar topluca hidayet üzere
idiler. Nuh aleyhisselam’dan sonra on asır boyunca bu hal üzere devam ettiler. Dinde ihtilaf
edince bazıları küfre saptı, bazıları da hak din üzere devam etti. Aralarında çekişmeler
başladı. Allah insanlar arasındaki anlaşmazlıkları hükme bağlamak ve onlara karşı hücceti ortaya
koymak üzere peygamberler gönderdi. Bazıları ise şöyle bir açıklama getirmişlerdir:
Aksine insanlar küfür, sapıklık ve bedbahtlık üzere toplanmış idiler. Ne aydınlatıcı bir
ışıkları, ne de imanları vardı. Bu nedenle Allah kendilerine peygamberleri, itaat eden kimseleri
itaatlerin sonucu olan rızık, bedeni ve kalbi kuvvet, güzel hayat ve bunların en üstün mertebesi
olan Yüce Allah’ın rızasına nail olup Cennete girmek sureti ile “müjdeleyici” olmak üzere gönderdi. Diğer taraftan Allah’a isyan eden
kimseleri de masiyetlerin bir sonucu olarak rızıktan mahrumiyet, zayıflık, fakirlik, dar hayat
ve geçim ve bunun en ağır şekli olan Allah’ın gazabı ve Cehennem ile “uyarıcılar olmak üzere gönderdi. Beraberlerinde... kitabı hak ile indirdi”
Bu, doğru haberler ve adaletli emirlerdir. İlahi kitapların ihtiva ettiği her bir şey haktır.
Usûl ve füru meselelerinde anlaşmazlık içerisinde olanlardan kimin haklı kimin haksız olduğunu
ortaya koyar. İşte anlaşmazlık ve ayrılık halinde yapılması gereken, bu ayrılık ve anlaşmazlık
konusunun Allah’a ve Rasûlü’ne havale edilmesidir. Eğer Allah’ın Kitabında ve Rasûlü’nün
sünnetinde anlaşmazlığı sona erdirecek hükümler bulunmasaydı anlaşmazlıkları onları götürme emri
verilmezdi.
Yüce Allah Kitap ehline kitapları indirmesi sureti ile ihsan ettiği büyük nimetini söz konusu
etti. Bu ise onların bu kitaplar etrafında ittifak edip toplanmalarını gerektiriyordu. Yüce
Allah bu durumlarını söz konusu ettikten sonra böyle davranacak yerde birbirlerine karşı
çıktıklarını, birbirlerini kıskandıklarını, bundan da pek çok anlaşmazlık, düşmanlık ve
ayrılıklar meydana geldiğini, bunun sonucunda da herkesten önce etrafında birleşip toplanmaları
gereken kitap hakkında üstelik onun kesin delillerini, apaçık belgelerini bilip yakin ettikten
sonra anlaşmazlığa düştüklerini haber vermektedir. Böylelikle onlar haktan alabildiğine uzak bir
sapıklıkla sapıttılar.
“Bunun üzerine Allah onların ihtilaf ettikleri hakka” Kitab ehlinin
anlaşmazlığa düşüp de hakkı ve doğruyu tutturamadıkları bütün hususlara “izni ile iman edenleri ulaştırdı.”
Yüce Allah; izni, kolaylaştırması ve rahmeti ile bu ümmeti hakka iletmiştir. “Allah dilediğini dosdoğru yola iletir.”
O bütün insanları adaletinin bir tecellisi olarak, bütün insanlara karşı delili ortaya koymak üzere ve insanlar:“Bize müjdeci de uyarıcı da gelmedi” demesinler diye dosdoğru yola davet
etmiştir. Lütuf, rahmet, yardım ve ihsanıyla da kullarından dilediği kimseleri hidâyete
ulaştırmaktadır. Bu, O’nun lütuf ve ihsanıdır, diğeri ise O’nun adaletinin ve hikmetinin bir
tecellisidir. O’nun şanı pek yücedir.
L’umanità era un solo popolo in armonia tra loro sulla retta via, la religione del loro padre Ǣdem آدم, finché non vennero sviati dai demoni; così divennero discordi, divisi tra credenti e miscredenti. Per tale motivo Allāh ha inviato i Messaggeri per annunciare ai credenti ed obbedienti ad Allāh la Sua Misericordia, e per avvertire i miscredenti della dura punizione che Allāh ha promesso loro; e ha fatto scendere assieme ai messaggeri i Libri contenenti la Verità, su cui non vi è dubbio, per giudicare la gente riguardo le loro discordie. E non discordarono sulla Torāh التوراة altri che i sapienti ebrei, dopo che giunsero loro le prove, da parte di Allāh, che ciò è verità proveniente da Lui; non vi è possibilità di discordare su di essa ingiustamente. Allāh ha aiutato i credenti a distinguere la retta via dalla perdizione per Suo ordine e Sua volontà, e Allāh guida chi vuole alla retta via priva di tortuosità; ed essa è la via della fede.
Ljudi su bili jedna zajednica, na uputi, u
vjeri svog oca Adema, sve dok ih šejtan nije odveo u zabludu, pa su se podijelili na nevjernike i vjernike. Zbog toga je Allah slao poslanike da pokorne vjernike obraduju onim što im je Allah pripremio iz Svoje milosti, i da upozore nevjernike na žestoku kaznu koju im je Allah pripremio. On je Svojim poslanicima objavio Knjige koje sadrže istinu u koju nema sumnje, kako bi među ljudima sudili kada se raziđu oko onoga što im je objavljeno. Ljudi se nisu razišli oko Tevrata osim dijela jevreja kojima je dato znanje, nakon što su im došli Allahovi dokazi da je Tevrat istina od Allaha, i da se oko njega ne smiju razilaziti. To su oni učinili zbog svoje nepravednosti, pa je Allah uputio vjernike da spoznaju istinu i odvoje je od zablude, Njegovom dozvolom i željom. On upućuje koga On hoće na Pravi put, na put vjerovanja.
En el principio las personas conformaban una sola comunidad, eran fieles a la guía de común acuerdo y practicaban la religión de su ancestro Adán. Pero luego los demonios los extraviaron y se separaron en dos grupos, creyentes e incrédulos. Al‑lah envió mensajeros con el fin de anunciar la inmensa misericordia que les reserva a aquellos que obedecen a Al‑lah y creen en Él, y para advertir a los incrédulos sobre el castigo severo que les espera. Al‑lah reveló a través de Sus mensajeros libros que contienen la verdad inapelable, para que las personas puedan juzgar entre ellas en sus diferencias y disputas. Discrepan sin justificación sobre la Torá aquellos a quienes les fue entregada su sabiduría y las señales de Al‑lah. Al‑lah, con Su permiso y Su voluntad, permitió a los creyentes distinguir entre la guía y el extravío. Al‑lah guía a quien Él desea hacia un camino recto, sin tortuosidades, y este camino es el de la fe.
"Manusia itu adalah umat yang satu. (Setelah timbul perse-lisihan), maka
Allah mengutus para nabi, sebagai pemberi kabar gembira juga pemberi peringatan, dan Allah
menurunkan bersama mereka Kitab yang benar, untuk memberi keputusan di antara manusia tentang
perkara yang mereka perselisihkan. Tidaklah berselisih tentang Kitab itu melainkan orang yang
telah didatang-kan kepada mereka Kitab, yaitu setelah datang kepada mereka keterangan-keterangan
yang nyata, karena dengki antara mereka sendiri. Maka Allah memberi petunjuk orang-orang yang
beriman kepada kebenaran tentang hal yang mereka perselisihkan itu de-ngan kehendakNya. Dan
Allah selalu memberi petunjuk orang yang dikehendakiNya kepada jalan yang lurus." (Al-Baqarah: 213).
(213) Maksudnya, mereka bersatu di atas petunjuk, kondisi itu selama
sepuluh abad setelah Nabi Nuh عليه السلام[15], dan ketika mereka
berselisih dalam perkara agama, lalu sekelompok dari mereka kafir, sedangkan sisanya masih tetap
di atas petunjuk dan terjadi perselisihan, maka Allah mengutus kembali Rasul-rasulNya untuk
melerai antara manusia dan menegakkan hujjah atas mereka.
Pendapat lain mengatakan, bahwa justru (sebaliknya) dahulu manusia
bersatu di atas kekufuran, kesesatan, dan kesengsaraan, mereka tidak memiliki cahaya dan tidak
pula keimanan, hingga Allah merahmati mereka dengan mengutus para Rasul kepada mereka, ﴾
مُبَشِّرِينَ ﴿ "sebagai pemberi kabar gembira" bagi orang-orang yang taat kepada Allah dengan hasil ketaatan mereka seperti rizki, kekuatan tubuh, kekuatan hati, serta kehidupan yang baik, dan yang paling tinggi dari itu semua adalah kemenangan dengan keridhaan Allah dan surga. ﴾
وَمُنذِرِينَ ﴿ "Juga pemberi peringatan" bagi orang yang bermaksiat kepada Allah dengan akibat buruk kemak-siatan mereka seperti menahan rizki untuk mereka, kelemahan, kehinaan, serta kehidupan yang sempit, dan yang paling besar dari semua itu adalah kemurkaan Allah dan neraka. Allah menurunkan kitab-kitab suci kepada mereka yang membawa kebenaran, yang isinya adalah berita-berita benar dan perintah-perintah yang adil.
Segala hal yang dikandung dalam kitab-kitab suci itu adalah suatu kebenaran yang membedakan antara orang-orang yang ber-selisih dalam pokok-pokok maupun cabang-cabang. Inilah yang wajib dilakukan ketika terjadi perselisihan dan perdebatan yaitu mengembalikan perselisihan itu kepada Allah dan RasulNya. Se-kiranya tidak ada di dalam kitabullah dan Sunnah RasulNya suatu hal yang mampu melerai perselisihan, niscaya tidak akan diperin-tahkan untuk kembali kepada keduanya. Dan ketika Allah menye-butkan nikmatNya yang besar dengan menurunkan kitab kepada Ahli Kitab, di mana hal ini mengharuskan kesepakatan mereka dengannya dan persatuan mereka, lalu Allah تعالى mengabarkan bahwa sebagian mereka telah berlaku zhalim terhadap sebagian yang lain, hingga terjadi pertentangan, perselisihan dan banyak perseteruan, mereka berselisih terhadap kitab itu yang sepatutnya mereka adalah orang yang paling pertama bersatu padanya.
Hal itu setelah mereka mengetahuinya dan meyakininya dengan adanya tanda-tanda yang jelas dan dalil-dalil yang kuat, lalu mereka tersesat karenanya dengan kesesatan yang jauh, dan Allah memberikan hidayahNya kepada ﴾
ٱلَّذِينَ ءَامَنُواْ ﴿ "orang-orang yang beriman" dari umat ini, ﴾
لِمَا ٱخۡتَلَفُواْ فِيهِ مِنَ ٱلۡحَقِّ ﴿ "kepada kebenaran tentang hal yang mereka perselisihkan itu." Setiap perkara yang diper-selisihkan oleh ahli Kitab dan mereka menyalahi yang haq dan yang benar padanya, Allah memberikan hidayah untuk umat ini kepada yang benar dari padanya ﴾
بِإِذۡنِهِۦۗ ﴿ "dengan kehendakNya," dan memudahkannya serta merahmati mereka.
﴾ وَٱللَّهُ يَهۡدِي مَن يَشَآءُ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٍ ﴿ "Dan Allah selalu memberi petunjuk orang yang
dikehendakiNya kepada jalan yang lurus." Seruan kepada jalan yang lurus itu mencakup seluruh
manusia sebagai keadilan dariNya dan penegakan hujjah atas manusia agar mereka tidak berkata
bahwa tidak ada pemberi kabar gembira dan pemberi peringatan yang diutus kepada kami, dan Allah
memberikan hida-yah -dengan anugerah, rahmat, bantuan, dan kasih sayangNya- kepada orang-orang
yang dikehendakiNya dari hamba-hambaNya. Inilah anugerah dan kebaikanNya, sedangkan yang lainnya
adalah keadilan dan kebijaksanaan Allah تعالى.
Ang mga tao noon ay kalipunang nag-iisa na mga nagkakasundo sa patnubay sa relihiyon ng ama nilang si Adan hanggang sa nagligaw sa kanila ang mga demonyo kaya nagkaiba-iba sila sa pagiging mananampalataya at tagatangging sumampalataya. Kaya dahil doon, nagpadala si Allāh ng mga sugo bilang mga tagapagbalita ng nakagagalak sa mga alagad ng pananampalataya at pagtalima ng inihanda Niya para sa kanila na awa Niya, at bilang mga tagapagbabala sa mga alagad ng kawalang-pananampalataya ng ibinanta Niya para sa kanila na matindi sa parusa Niya. Nagpababa Siya kasama ng mga sugo Niya ng mga kasulatan bilang naglalaman ng katotohanang walang duda roon upang humatol sila sa pagitan ng mga tao sa anumang ipinagkaiba-iba ng mga ito. Walang nagkaiba-iba hinggil sa Kasulatan na pinababa ni Allāh, ang Torah, kundi ang mga binigyan ng kaalaman doon kabilang sa mga Hudyo matapos dumating sa kanila ang mga katwiran ni Allāh, na ito ay isang katotohanan mula sa ganang Kanya, na hindi maaari sa kanila ang pagkakaiba-iba hinggil dito dala ng kawalang-katarungan mula sa kanila. Nagtuon si Allāh sa mga mananampalataya sa pagkakilala ng patnubay palayo sa pagkaligaw ayon sa pahintulot Niya at pagnanais Niya. Si Allāh ay nagpapatnubay sa sinumang niloloob Niya tungo sa landasing tuwid na walang kabaluktutan doon. Ito ay ang daan ng pananampalataya.
Disputing, after the Clear Signs have come, indicates Deviation
Ibn Jarir reported that Ibn `Abbas said, "There were ten generations between Adam and Nuh, all of them on the religion of Truth. They later disputed so Allah sent the Prophets as warners and bringers of glad tidings." He then said that this is how `Abdullah read the Ayah:
كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَاخْتَلَفُوا
The people were one Ummah and they then disputed.
Al-Hakim recorded this in his Mustadrak and said, "Its chain of narrators is Sahih, but they (Al-Bukhari and Muslim) did not record it." Abu Ja`far Razi reported that Abu Al-`Aliyah said that Ubayy bin Ka`b read the Ayah as:
كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَاخْتَلَفُوا فَبَعَثَ اللهُ النَّبِيِّينَ مُبَشِّرِينَ وُمُنْذِرِينَ
The people were one Ummah and they then disputed and Allah sent the Prophets as warners and bringers of glad tidings.
`Abdur-Razzaq said that Ma`mar said that Qatadah said that Allah's statement:
كَانَ النَّاسُ أُمَّةً وَحِدَةً
(Mankind was one community) means; "They all had the guidance. Then:
فَاخْتَلَفُوا فَبَعَثَ اللهُ النَّبِيِّينَ
They disputed and Allah sent Prophets.
The first to be sent was Nuh."
`Abdur-Razzaq reported that Abu Hurayrah commented on:
فَهَدَى اللَّهُ الَّذِينَ ءَامَنُواْ لِمَا اخْتَلَفُواْ فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ
(Then Allah by His leave guided those who believed to the truth of that wherein they differed. ) saying that the Prophet said:
«نَحْنُ الآخِرُونَ الْأَوَّلُونَ يَوْمَ الْقِيَامَةِ، نَحْنُ أَوَّلُ النَّاسِ دُخُولًا الْجَنَّــةَ، بَيْدَ أَنَّهُم أُوتُوا الْكِتَابَ مِنْ قَبْلِنا وأُوتِينَاهُ مِن بَعْدِهِمْ، فَهَداَنا اللهُ لِمَا اخْتَلَفُوا فِيهِ مِنَ الْحَقَّ بِإِذْنِهِ، فَهَذَا الْيَوْمُ الَّذِي اخْتَلَفُوا فِيهِ فَهَدَانَا اللهُ لَهُ، فَالنَّاسُ لَنَا فِيهِ تَبَعٌ، فَغدًا لِلْيَهُودِ، وَبَعْدَ غَدٍ لِلنَّصَارَى»
(We are the last (nation), but the first (foremost) on the Day of Resurrection. We are the first people to enter Paradise, although they (Jews and Christians) have been given the Book before us and we after them. Allah has guided us to the truth wherever they disputed over it. This is the day (Friday) that they disputed about, Allah guided us to it. So, the people follow us, as tomorrow is for the Jews and the day after is for the Christians.)
Ibn Wahb related that `Abdur-Rahman bin Zayd bin Aslam said that his father said about the Ayah:
فَهَدَى اللَّهُ الَّذِينَ ءَامَنُواْ لِمَا اخْتَلَفُواْ فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ
(Then Allah by His leave guided those who believed to the truth of that wherein they differed.)
They disputed about the day of Congregation (Friday). The Jews made it Saturday while the Christians chose Sunday. Allah guided the Ummah of Muhammad ﷺ to Friday. They also disputed about the true Qiblah. The Christians faced the east while the Jews faced Bayt Al-Maqdis. Allah guided the Ummah of Muhammad ﷺ to the true Qiblah (Ka`bah in Makkah). They also disputed about the prayer, as some of them bow down, but do not prostrate, while others prostrate, but do not bow down. Some of them pray while talking and some while walking. Allah guided the Ummah of Muhammad ﷺ to the truth. They also disputed about the fast; some of them fast during a part of the day, while others fast from certain types of foods. Allah guided the Ummah of Muhammad ﷺ to the truth. They also disputed about Ibrahim. The Jews said, `He was a Jew,' while the Christians considered him Christian. Allah has made him a Haniyfan Musliman. Allah has guided the Ummah of Muhammad ﷺ to the truth.
They also disputed about `Isa. The Jews rejected him and accused his mother of a grave sin, while the Christians made him a god and the son of God. Allah made him by His Word and a spirit from (those He created) Him. Allah guided the Ummah of Muhammad ﷺ to the truth."
Allah then said:
بِإِذْنِهِ
(...by His leave) meaning, `By His knowledge of them and by what He has directed and guided them to,' according to Ibn Jarir. Also:
وَاللَّهُ يَهْدِى مَن يَشَآءُ
(And Allah guides whom He wills) means from among His creation. (Allah said:)
إِلَى صِرَطٍ مُّسْتَقِيمٍ
(...to the straight way) meaning, He commands the decision and the clear proof. Al-Bukhari and Muslim reported that `A'ishah narrated that when Allah's Messenger used to wake up at night to pray, he would say:
«اللَّهُمَّ ربَّ جِبْرَائِيلَ وَمِيكَائِيلَ وَإِسْرَافِيلَ، فَاطِرَ السَّموَاتِ وَالْأَرْضِ، عَالِمَ الْغَيْبِ وَالشَّهَادَةِ، أَنْتَ تَحْكُمُ بيْنَ عِبَادِكَ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ، اهْدِنِي لِمَا اخْتُلِفَ فِيهِ مِنَ الْحَقِّ بِإِذْنِكَ، إِنَّكَ تَهْدِي مَنْ تَشَاءُ إِلى صِرَاطٍ مُسْتَقِيم»
(O Allah, the Lord of (angels) Jibril, Mika'il and Israfil, Creator of the heavens and earth and Knower of the seen and the unseen. You judge between Your servants regarding what they have disputed in, so guide me to what have been the subject of dispute of the truth by Your leave. Indeed, You guide whom You will to the straight path.(
A Du`a reads:
«اللَّهُمَّ أَرِنَا الْحَقَّ حَقًّا، وَارْزُقْنَا اتِّبَاعَهُ، وَأَرِنَا الْبَاطِلَ بَاطِلًا، وَارْزُقْنَا اجْتنِاَبَهُ، وَلَا تَجْعَلْهُ مُلْتَبِسًا عَلَيْنَا فَنَضِلَّ، وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا»
(O Allah! Show us the truth as truth, and bestow adherence to it on us. Show us the evil as evil, and make us stay away from it, and do not confuse us regarding the reality of evil so that we will not be led astray by it, and make us leaders for the believers.)
Trước đây, nhân loại đã từng là một cộng đồng duy nhất đi theo đúng chỉ đạo, theo đúng tôn giáo của ông tổ Adam mãi đến khi họ bị lũ Shaytan cám dỗ, họ chia thành hai nhóm người: có đức tin và vô đức tin. Để đưa nhân loại trở lại tôn giáo cũ, Allah đã lần lượt cử phái các Thiên Sứ đến làm những người báo tin mừng cho nhóm người tin tưởng những gì mà Allah đã chuẩn bị cho họ từ lòng khoan dung của Ngài, đồng thời cảnh báo nhóm vô đức tin về hình phạt khủng khiếp mà Allah sẽ trừng phạt; và Ngài ban xuống cùng với các vị Thiên Sứ của Ngài những Kinh Sách chứa đựng những điều chân lý làm bộ luật để phân xử khi mọi người có bất đồng và tranh chấp. Và không có tranh cãi về Tawrah (Kinh Cựu Ước) ngoại trừ những ai đã được ban cho kiến thức trong đám dân Do Thái sau khi các bằng chứng rõ rệt của Allah trưng bày cho họ thấy. Tuy nhiên, bởi sự cho phép và ý muốn của Allah, nhóm người có đức tin được Ngài phù hộ đón nhận chân lý mà từ bỏ sự lệch lạc trước đây của họ, quả thật Allah muốn hướng dẫn bất cứ ai tùy Ngài đến với con đường ngay thẳng, không cong quẹo, và đó là con đường của đức tin.
Religion, as revealed by God, is one religion. Yet men differ on this point, putting a variety of interpretations upon divine religion, so that it may fit in with their mental make-up. In this way different viewpoints, all claiming allegiance to one divine scripture, come into existence. When this happens, God chooses one of His servants to proclaim the truth on earth. He talks in human language, and appears no different from everyone else, but those who are bent on finding truth appreciate the divine quality in his words. Forgetting their differences, they flock to his standard. Others, however, stick stubbornly to their self-contrived interpretations of religion. Why, they contend should we accept what is taught to us by another? Their claim to have a monopoly over truth makes them proud and prejudiced. It causes them to deny truth itself—the very thing that they in their complacency claimed to monopolize.
Şeytan onları saptırıncaya kadar insanlar, babaları Âdem’in dinine bağlı doğru yol üzerine ittifak etmiş tek bir ümmet halindeydi. Sonra Mümin ve kâfir olarak birbirlerinden ayrıldılar. Bu yüzden Allah, iman ve itaat ehli kimseleri onlara rahmetiyle hazırladığı şeyleri müjdeleyen ve kâfirleri Allah'ın onlara vadettiği şiddetli cezasından korkutan peygamberler gönderdi. Bu peygamberlerle beraber insanlar arasında ayrılığa düştükleri konularda hükmetmesi için hakkında hiçbir şüphe bulunmayan hakikat üzere olan kitaplar indirdi. Allah'ın indirdiği kitap olan Tevrat konusunda ancak Allah'ın kendi katından gelen bir hak olduğuna dair üzerinde ihtilaf edilmez kanıtlar geldikten sonra Yahudiler'den kendilerine Tevrat’ın ilmi verilen kimseler zalimce davranarak ihtilafa düştüler. Yüce Allah izin ve iradesiyle, ancak Müminlere doğru yolu sapıklıktan ayırt edebilecekleri bilgi verdi ve onları muvaffak kıldı. Allah dilediğini hiçbir eğriliği olmayan dosdoğru yola, iman yoluna iletir.
Earlier, the real cause of the opposition to truth has been identified as the love of the worldly life. Now, the present verses point out that, all along the lanes of time, Allah has been showing clear signs to establish the true faith, yet the seekers of the mundane benefits have been working against it to safeguard their material interests.
Commentary
Stated in the verse is the fact that there was a time when all Human beings used to belong to one single community having common religion and belief - a faith, true and natural. Then came differences in temperaments and tastes, opinions and thoughts, consequently giving birth to contradicting beliefs, making it impossible to distinguish the true from the false. It was in order to make truth distinct from error and to show people the straight path of truth that Allah Almighty sent prophets with Books and revelations. After what the prophets (علیہم السلام) did by way of moral education, people split apart in two groups. The first group welcomed the guidance sent by Allah Almighty and accepted to follow the prophets (علیہم السلام) . These are known as true Muslims. The second group belied the Scriptures and the prophets and refused to follow them. These are known as kafirs کُفَّار or disbelievers. The opening statement in the كَانَ النَّاسُ أُمَّةً وَاحِدَةً translated as 'all men used to be a single ummah', needs some explanation. Imam Raghib al-Isfahani has said in his al-Mufradat المُفَردات that the word, ummah signifies a set of people gathered together for reasons of faith, time or place. This element of unicity could be that of beliefs and ideas, or that of presence in a geographical area at a given time, or that of heredity, language, colour and its likes. So, the sense of the statement is that there was a time when all human beings used to be a composite group. Two considerations emerge here which need elaboration:
Makhan36
Firstly, what sort of unity is stipulated in this verse? Secondly, what was the time when this unity existed? The first question was settled by the last sentence of this very verse which mentions the differences that came up later on, and that the prophets were sent to determine the true way out of the multiplicity of ways. It is obvious that the prophets and Scriptures sent to resolve these differences were not dealing with the differences in issues of heredity, language, colour, country or period. Instead, it was the difference of ideas and beliefs. This comparative examination tells us that the unity mentioned in this verse means the unity of ideas and the unity of beliefs.
So, as the sense of the verse appears now, there was a time when all human beings belonged to one set of beliefs. What was that set of beliefs? Two possibilities exist here. Either they were united under the belief of God's Oneness, or lived together under a state of disbelief and error. However, according to the majority of commentators, the weightier opinion is that all of them were united under the belief of God's Oneness. A verse to this effect appears in Surah Yunus as well:
وَمَا كَانَ النَّاسُ إِلَّا أُمَّةً وَاحِدَةً فَاخْتَلَفُوا ۚ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَقُضِيَ بَيْنَهُمْ فِيمَا فِيهِ يَخْتَلِفُونَ ﴿19﴾
All men used to be a single ummah. Then, they split. Had it not been the initial will of your Lord (that the true and false and the good and bad shall exist simultaneously in this mortal world) all their disputes would have been settled once for all (leaving no trace of the enemies of truth). (10:19)
In Sarah al-Anbiya', it was said:
إِنَّ هَـٰذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاعْبُدُونِ ﴿92﴾
This ummah of yours is a single ummah and I am your Lord. So, worship Me. (21:92)
Also in Sarah al-Mu'minun, it was said:
وَإِنَّ هَـٰذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاتَّقُونِ ﴿52﴾
This ummah of yours is a single ummah and I am your Lord. So, fear Me. (23:52)
All these verses indicate that the unity referred to here is the unity of belief and faith in the true religion.
Now, we have to determine the period of this universal human unity. The commentators of the Holy Qur'an among the blessed Companions, Ubayy ibn Ka'b and Ibn Zayd ؓ said that the period refers to the period of ' 'Azal ازل ' (eternity without beginning) when the spirits of all human beings were created and asked أَلَسْتُ بِرَبِّكُم (Am I not your Lord?) to which every soul without exception said, 'Yes, You are our Lord'. That was the time when all human beings were on one true belief the name of which is Islam, the Faith. (Qurtub)
The blessed Companion ` Abdullah ibn ` Abbas ؓ said that the period of this unity of belief dates back to the time when Sayyidna Adam (علیہ السلام) came into this world with his wife. They had children who multiplied. All of them believed in the religion of Adam and followed his teachings, especially that of God's Oneness. All of them, except Qabil قابیل (Cain), were obedient to the religious law.
In the Musnad of al-Bazzar, there appears an addition to the statement of Sayyidna Ibn ` Abbas ؓ cited above which says that this unity of belief prevailed from the time of Sayyidna Adam (علیہ السلام) to that of Sayyidna Idris (علیہ السلام) . Upto that time all of them followed Islam and Tauhid توحید and the period in between them is that of ten qarns قرن . Probably, qarn قرن means a century which sets the period at one thousand years.
Some others have said that the period dates back to the time of the deluge in the days of Sayyidna Nuh نوح (علیہ السلام) in which all living were swept away except those who had boarded the ark with Sayyidna Nu-h (علیہ السلام) . When the flood subsided, those who survived were all Muslims, monotheists and followers of the true faith.
In reality, all these three statements are not contradictory; all three periods were such that people were one community and followed the true faith.
The second sentence in the verse says:
فَبَعَثَ اللَّـهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ ۚ
Then Allah sent prophets carrying glad-tidings and warning and sent down with them the Book with the Truth to judge between people in what they disputed.
It is worth noting that the first sentence said that all men used to be a single ummah, and in the second, this statement has been ramified by saying that Allah sent prophets and Books to resolve disputes. Obviously, the two sentences do not seem to synchronize because the cause of sending prophets and Books is the disputation of people, which did not exist at that time. However, the answer is very clear. The verse means that during the early period of human life, people adhered to one true faith, later on differences crept in, which led to disputations following which came the need to send prophets (علیہم السلام) and Books.
Something still remains. When mention has been made of a single ummah above, why is it that the incidence of differences has not been mentioned? Those who are blessed with some insight into the wisdom behind the style of the Holy Qur'an would not find it difficult to answer the question, for the Holy Qur'an, while relating past events, does not report the whole story- anywhere, instead, it eliminates parts in between, which could be understood contextually. For instance, there is the prisoner in the story about Sayyidna Yusuf (علیہ السلام) who, after his release, came to the king and asked that he be sent to Sayyidna Yusuf (علیہ السلام) in order to seek an interpretation of the royal dream. This proposal of the prisoner is all that the Holy Qur'an relates, then, the conversation begins with يُوسُفُ أَيُّهَا الصِّدِّيق The text does not say that the king liked his proposal and sent him to the prison-house to see Sayyidna Yusuf (علیہ السلام) and that he reached there, then, addressed him. The fact is that reading the text with sentences earlier and later makes all this simple to understand.
Similarly, the mention of differences after the mention of a united community in this verse was not considered necessary because the advent of disputes is something known by the whole world all the time. What needed to be expressed was that, before all these overflowing disputes, there was a time when all human beings used to follow one true religion. This is what was stated. Now, the disputes visible all over the world were not something that should have been expressly identified. This was unnecessary. Nevertheless, very pointedly it was said that Allah Almighty did provide for the removal of these disputes through guidance. The words of the text say: فَبَعَثَ اللَّـهُ :that is, 'Allah Almighty sent prophets (علیہم السلام) ، who were to carry glad-tidings of eternal peace and bliss to those who follow the true Faith and to give warning of the punishment of Hell to those who turn away from it. Then, Allah helped prophets through His revelations and Books which were to make truth distinct from error in matters of beliefs and ideas. The text, after that, points out to the outcome. Inspite of the prophets (علیہم السلام) and Books with open truths, the world split itself into two groups. There were some who did not accept this clear guidance, and strangely enough, the first to deny this guidance were those to whom these prophets and verses were sent, that is, the Jews and the Christians. Far more astonishing is the fact that there was no possibility of any doubt or misgiving in Scriptures which were neither beyond their understanding nor were likely to throw them into confusion. In fact, these people knew and understood it, yet it was their lust for taking an opposite stand which made them deny it.
Then, there was the second group who were enabled to follow the straight path by Allah Almighty and they became the ones to say yes to the lead given by prophets, messengers and divine books sincerely and whole-heartedly. These very two groups have been identified in Surah al-Taghabun تغابن as follows:
خَلَقَكُمْ فَمِنكُمْ كَافِرٌ وَمِنكُم مُّؤْمِنٌ
Allah Almighty created you, then, some of you became disbelievers and some of you, believers. (64:2)
To sum up, the gist of the sense in the verse كَانَ النَّاسُ إِلَّا أُمَّةً وَاحِدَة (All men used to be a single ummah) is that all human beings were initially and universally followers of the true faith. Then, temperamental multiplicity gave way to the promotion of self-interest which caused disputes to surface, so much so that a time came when beliefs too were disputed which in turn reached a point when the very root, the fine line of distinction between the true and the false, got all mixed up. Thereupon, Allah Almighty sent prophets (علیہم السلام) and His Books to guide people to the right path and to bring them back to the same true faith on which human beings already were. But, despite all guidance and very clear signs, there were some who dutifully followed these and there were others who, out of their obstinacy and hostility, took the road of denial and deviation.
Injunctions and related considerations
1. The verse tells us that Allah Almighty sent His prophets and Books into this mortal world for no other purpose but that people, who had left the single ummah following the true faith and branched out into different sects, should again be assembled into the same one community. Whenever people wavered from the right path, Allah sent a prophet, and a Book so that they act accordingly. The coming of prophets as a medium of reform and salvation continued when they again deviated which resulted in the coming of another prophet and another Book with the express purpose of putting people back on the right track, that is, on the straight path shown by their Lord. This is like health, a single fact of life as compared to diseases which are too many. When a certain disease showed up, Allah prescribed the appropriate medicine and regimen. Another disease brought another set of treatment.
Finally, came the most comprehensive of all prescriptions, one that will be ideally successful against all diseases until such time that Allah wills to keep this world going. This perfect prescription, a comprehensive blueprint of all diagnostic considerations, treatment par excellence, the most complete of all previous prescriptions which pre-empts all future possibilities of treatment, is none but that of Islam. For this came the last of the prophets (علیہم السلام) ، and with him came the Qur'an. There used to be the recurring problem of Scriptures being interpolated, prophetic teachings being lost which necessitated the sending of new prophets and new Books in the past. This was set right when Allah Almighty Himself took the responsibility of seeing that the Holy Qur'an remains protected against interpolations or changes. Then, to make sure that the teachings of the Holy Qur'an remain intact in their original form and live right through the Day of Doom (Dooms’ Day), Allah Almighty promised to create and sustain a set of people from the community of Muhammad ﷺ ، a group which will always adhere to the true Faith, keep circulating the correct teachings of the Qur'an and Sunnah among Muslims all over the world without ever flinching against any opposition or hostility. Therefore, after this, it was inevitable that the doors of prophet hood and the coming of revelation be closed for ever. So, came the final proclamation, that of the end of prophet hood.
Let there be no misgiving that during the course of history the coming of prophets and Books were ever a source of division or dissension between people. What is true, as stated earlier, is that all prophets and divine Books aimed at assembling people around one true faith to which they initially adhered.
2. We also discover here that the two-nation theory of Muslim and non-Muslim, the identification of nationhood on the basis of religion is exactly what the Qur'an aims to support in فَمِنكُمْ كَافِرٌ وَمِنكُم مُّؤْمِنٌ;, cited above. Along with it, we can also clearly see that the real foundation of the two-nation theory stands on raising a united nationhood, which flourished in the very beginning and which was based, not on the factor of the country of origin, but on believing in the Truth and following the straight path. The Qur'anic statement: كَانَ النَّاسُ إِلَّا أُمَّةً وَاحِدَة (All men used to be a single ummah) stresses that there used to be real national unity in the beginning of the world when people followed the true faith. Disputes came later. Then came the prophets who invited them to that real unity. Those who rejected their call cut themselves off from this united nationhood and were known as a separate nation.
3. The third lesson we learn from this verse is that evil people have always elected to oppose every prophet and every divine Book and have been even eager to line up their maximum forces against them. This being the customary situation allowed to prevail by Allah Almighty, people who have the strength of faith in their hearts should not feel bad about the chronic pursuit of intrigues and hostility by the evil ones against them. Very simply, just as the disbelievers took to the ways of their elders in the form of denial, hostility and prophet-bashing, all true Muslims on the straight path should take to the consistent practice of their elders, the great prophets (علیہم السلام) ، by staying patient against injuries inflicted on them, nevertheless, keep calling them to the true Faith with wisdom, sound advice and good grace. Perhaps, it is because of this congruity of purpose, that the next verse counsels Muslims to maintain a stance of forbearance and patience against all situations of distress.
Dahulu kala manusia adalah satu umat yang bersepakat di atas jalan yang benar, yaitu agama bapak moyang mereka, Adam, sampai mereka disesatkan oleh setan. Lalu mereka pun berbeda-beda; ada yang mukmin dan ada yang kafir. Oleh sebab itulah, Allah mengutus para rasul untuk menyampaikan kabar gembira kepada orang-orang yang beriman dan taat dengan adanya kasih sayang yang Allah janjikan untuk mereka, dan menyampaikan peringatan kepada orang-orang kafir dengan ancaman Allah berupa siksaan yang pedih untuk mereka. Bersama para rasul itu, Allah menurunkan kitab-kitab suci yang berisi kebenaran yang tidak diragukan keotentikannya, supaya para rasul itu memberikan keputusan hukum pada manusia terkait masalah yang mereka perselisihkan. Tidak ada yang berselisih paham tentang kitab yang diturunkan Allah itu - yaitu Taurat - kecuali orang-orang Yahudi yang diberi pengetahuan tentang isinya setelah datang kepada mereka hujah-hujah dari Allah bahwa kitab itu benar dari Allah yang tidak mungkin mereka perselisihkan, (namun mereka tetap berselisih) akibat kezaliman dari mereka. Lalu Allah membimbing orang-orang mukmin untuk membedakan kebenaran dan kesesatan dengan izin dan kehendak-Nya. Sungguh, Allah menunjukkan siapa saja yang Dia kehendaki ke jalan lurus yang tidak ada kebengkokan sedikit pun, yaitu jalan iman.
Les gens formaient à l’origine une seule communauté, étaient tous fidèles à la guidée et pratiquaient la religion de leur père Adam, jusqu’à ce que les démons les aient égarés et qu’ils se soient départagés en deux groupes, les croyants et les mécréants. Allah envoya des messagers afin d’annoncer à ceux qui croient et obéissent à Allah l’immense miséricorde qu’Il leur réserve et afin d’avertir les mécréants de la punition sévère qui leur est promise. Il révéla par l’intermédiaire de Ses messagers, des livres qui contiennent la vérité indubitable afin qu’ils jugent entre les gens sur ce dont ils divergent. N’ont injustement divergé sur la Torah que ceux parmi les juifs qui en détenaient la connaissance après que leur soient parvenus les arguments d’Allah, démontrant qu’elle est une vérité de Sa part et qu’il n’est pas justifié qu’ils divergent à son propos. Allah fit alors distinguer aux croyants, par Sa permission et Sa volonté, la guidée de l’égarement. Allah guide qui Il veut vers un chemin droit ne comportant aucune tortuosité, et ce chemin est celui de la foi.
Ey Müminler! Sizden öncekilerin başlarına gelen belalar gibi bir bela size isabet etmeden cennete gireceğinizi mi zannettiniz? Çünkü onlara fakirlik ve hastalıkların zorluğu isabet etti, korkular onları titretti. Sonunda imtihanları, Allah'ın yardımını acilen istemelerine sebep olacak seviyeye ulaştı. Peygamber ve onunla beraber olan Müminler şöyle dediler: "Allah'ın yardımı ne zaman gelecek?" İyi bilin ki, Allah’ın yardımı kendisine iman ve tevekkül edenlere çok yakındır.
Apakah kalian -wahai orang-orang mukmin- menyangka akan masuk surga sedangkan kalian belum menerima ujian seperti yang diterima oleh orang-orang sebelum kalian. Mereka dahulu ditimpa kemiskinan dan penyakit yang berat, serta diguncang oleh beragam ketakutan. Bahkan ujian yang mereka terima memaksa mereka untuk meminta segera diberikan pertolongan dari Allah. Sehingga Rasul dan orang-orang mukmin yang menyertainya berkata, “Kapan pertolongan Allah akan datang?” Ingatlah, sesungguhnya pertolongan Allah itu dekat dengan orang-orang yang beriman dan bertawakal kepada-Nya.
Truth, supported by clear proofs, is revealed to men, yet still they refuse to accept it. Why is this? It is because they see truth as destructive to the dream world they have built up; they view it as damaging to their own interests and honour, as threatening to the comfortable, secure lives to which they have become accustomed. But in order to be faithful to God, we are required to make sacrifices of this nature. It is the road that men are reluctant to tread, because of its dangers and difficulties. But that is the only road which leads to Paradise. The price of Paradise is one’s own self. There is only one way to earn Paradise, and that is by total self-abnegation. This involves changing the very foundation of one’s life, thinking and acting in accordance with the pattern God has laid down, and giving up former habits. This task cannot be performed without exhorting others to do good deeds, and criticising their misdeeds. People in every age have been especially averse to criticism and admonition of this nature. Teachers of truth, then, have to be prepared for adverse reactions from their congregations.
Victory only comes after succeeding in the Trials
Allah said:
أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ
(Or think you that you will enter Paradise) before you are tested and tried just like the nations that came before you This is why Allah said:
وَلَمَّا يَأْتِكُم مَّثَلُ الَّذِينَ خَلَوْاْ مِن قَبْلِكُم مَّسَّتْهُمُ الْبَأْسَآءُ وَالضَّرَّآءُ
(...without such (trials) as came to those who passed away before you They were afflicted with severe poverty and ailments) meaning, illnesses, pain, disasters and hardships. Ibn Mas`ud, Ibn `Abbas, Abu Al-`Aliyah, Mujahid, Sa`id bin Jubayr, Murrah Al-Hamdani, Al-Hasan, Qatadah, Ad-Dahhak, Ar-Rabi`, As-Suddi and Muqatil bin Hayyan said that
الْبَأْسَآءِ
(Al-Ba'sa') means poverty. Ibn `Abbas said that
وَالضَّرَّآءِ
(...and Ad-Darra') means ailments.
وَزُلْزِلُواْ
(and were so shaken) for fear of the enemy, and were tested, and put to a tremendous trial. An authentic Hadith narrated that Khabbab bin Al-Aratt said, "We said, `O Messenger of Allah ﷺ! Why do you not invoke Allah to support us Why do you not supplicate to Allah for us' He said:
«إِنَّ مَنْ كَانَ قَبْلَكُمْ كَانَ أَحَدُهُمْ يُوضَعُ الْمِنْشَارُ عَلى مَفْرَقِ رَأْسِهِ فَيَخْلُصُ إِلى قَدَمَيْهِ لَا يَصْرِفُهُ ذَلِكَ عَنْ دِينِهِ، وَيُمْشَطُ بِأَمْشَاطِ الْحَدِيدِ مَا بَيْنَ لَحْمِهِ وَعَظْمِهِ، لَا يَصْرِفُهُ ذلِكَ عَنْ دِينِه».
(The saw would be placed on the middle of the head of one of those who were before you (believers) and he would be sawn until his feet, and he would be combed with iron combs between his skin and bones, yet that would not make him change his religion.)
He then said:
«وَاللهِ لَيُتِمَّنَّ اللهُ هَذَا الْأَمْرَ حَتَّى يَسِيرَ الرَّاكِبُ مِنْ صَنْعَاءَ إلى حَضْرَمَوْتَ، لَا يَخَافُ إِلَّا اللهَ وَالذِّئْبَ عَلى غَنَمِهِ، وَلَكِنَّــكُمْ قَوْمٌ تَسْتَعْجِلُون»
(By Allah! This matter (religion) will spread (or expand) by Allah until the traveler leaves San`a' to Hadramawt (both in Yemen, but at a great distance from each other) fearing only Allah and then the wolf for the sake of his sheep. You are just a hasty people.)
And Allah said:
الم - ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ - الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلوةَ وَمِمَّا رَزَقْنَـهُمْ يُنفِقُونَ
(Alif-Lam-Mim. Do people think that they will be left alone because they say: "We believe," and will not be tested And We indeed tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars.) (2:1-3)
The Companions experienced tremendous trials during the battle of Al-Ahzab (the Confederates). Allah said:
إِذْ جَآءُوكُمْ مِّن فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنكُمْ وَإِذْ زَاغَتِ الاٌّبْصَـرُ وَبَلَغَتِ الْقُلُوبُ الْحَنَاجِرَ وَتَظُنُّونَ بِاللَّهِ الظُّنُونَاْ - هُنَالِكَ ابْتُلِىَ الْمُؤْمِنُونَ وَزُلْزِلُواْ زِلْزَالاً شَدِيداً - وَإِذْ يَقُولُ الْمُنَـفِقُونَ وَالَّذِينَ فِى قُلُوبِهِم مَّرَضٌ مَّا وَعَدَنَا اللَّهُ وَرَسُولُهُ إِلاَّ غُرُوراً
(When they came upon you from above you and from below you, and when the eyes grew wild and the hearts reached to the throats, and you were harboring doubts about Allah. There, the believers were tried and shaken with a mighty shaking. And when the hypocrites and those in whose hearts is a disease (of doubts) said: "Allah and His Messenger promised us nothing but delusion!") (33:10-12)
When Heraclius asked Abu Sufyan, "Did you fight him (Prophet Muhammad)" He said, "Yes." Heraclius said, "What was the outcome of warfare between you" Abu Sufyan said, "Sometimes we lose and sometimes he loses." He said, "Such is the case with Prophets, they are tested, but the final victory is theirs."
Allah's statement:
مَّثَلُ الَّذِينَ خَلَوْاْ مِن قَبْلِكُم
(...without (such) (trials) as came to those who passed away before you) meaning, their way of life. Similarly, Allah said:
فَأَهْلَكْنَآ أَشَدَّ مِنْهُم بَطْشاً وَمَضَى مَثَلُ الاٌّوَّلِينَ
(Then We destroyed men stronger (in power) than these ـ and the example of the ancients has passed away (before them)) (43: 8) and:
وَزُلْزِلُواْ حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ ءَامَنُواْ مَعَهُ مَتَى نَصْرُ اللَّهِ
(...were so shaken that even the Messenger and those who believed along with him said, "When (will come) the help of Allah.")
They pleaded (to Allah) for victory against their enemies and invoked Him for aid and deliverance from their hardships and trials. Allah said:
أَلاَ إِنَّ نَصْرَ اللَّهِ قَرِيبٌ
(Yes! Certainly, the help of Allah is near!)
Allah said:
فَإِنَّ مَعَ الْعُسْرِ يُسْراً - إِنَّ مَعَ الْعُسْرِ يُسْراً
(Verily, along with every hardship is relief. Verily, along with every hardship is relief.) (94:5, 6)
So just as there is hardship, its equal of relief will soon arrive. This is why Allah said:
أَلاَ إِنَّ نَصْرَ اللَّهِ قَرِيبٌ
(Yes! Certainly, the help of Allah is near!)
Pensez-vous, ô croyants, que vous entrerez au Paradis sans qu’une épreuve ne vous atteigne, alors que ceux qui vous ont précédés ont, eux, été éprouvés ? En effet, ils ont souffert de la pauvreté et la maladie extrêmes et ont été secoués par des craintes, au point que le Messager et les croyants ont souhaité que le secours d’Allah soit immédiat. Ils demandèrent: Quand viendra le secours d’Allah ?
Qu’ils sachent que le secours d’Allah est proche de ceux qui croient et se soumettent à Lui.
The previous verse has said how hostile the disbelievers have been to prophets (علیہم السلام) and believers and, in a way, has comforted Muslims hurt by the mockery of disbelievers that there is nothing new about this antagonism. This has been there all the time. Further from this point, the present verse recounts the enormous amount of suffering faced by past prophets and believers at the hands of hostile disbelievers. This too is to console Muslims that they should be patient against the hostility of disbelievers as ideal happiness can only be achieved by getting ready and working hard for the Hereafter.
Commentary
There are two things worth serious attention in this verse:
1. Apparently, this verse seems to indicate that nobody shall enter Paradise unless he goes through hardships and sufferings, although, Qur'anic statements and sayings of the Holy Prophet ﷺ prove that many sinners will enter Paradise simply because of the grace, mercy and forgiveness of Allah Almighty, and that they shall undergo no hardship either. This is because hardship and suffering have different levels. The lowest degree is to resist against one's own desiring self and the Satan, or to strengthen the bases of one's beliefs by countering the forces working against the true Faith. This degree of achievement is within the grasp of every Muslim. Further on, there are the middle and the higher levels. The degree of one's strenuous effort shall be the degree of one's entry in to Paradise. Thus, nobody remains untried by effort and struggle and the resulting hardship and suffering. In a hadith, the Holy Prophet ﷺ has said:
اشد الناس بلاء الانبیاء ثم الامثل فالامثل
The hardships faced by the prophets are the hardest faced by men, after that, by those closer to them.
2. The second point one must note here concerns the prophets and their followers. That they reached a point of suffering when they cried out as to when will the help of Allah come, was not because of any doubt since that would be against the dignity of their station. In fact, the call was made in the background of Allah's promised help for which the time and place was left undetermined. As such, using these words in a state of distress indicated the desire for early help. Making such a prayer is not against one's trust in Allah (tawakkul تَوَکَّل) or against the station of prophet hood. On the contrary, the fact is that Allah Almighty favours the earnest supplication of his servants. Who else other than the prophets and the pious of the community would be more deserving of what Allah likes?
Há các ngươi - hỡi những người có đức tin - tưởng rằng các ngươi được vào Thiên Đàng mà không bị thử thách tương tự các thế hệ trước các ngươi qua việc bị nghèo khó và bệnh tật ư? Những thử thách đó đã đẩy họ rơi vào sợ hãi khiến họ trở nên nôn nóng được Allah ban cho chiến thắng, thế là Thiên Sứ và nhóm người có đức tin cùng Y đã than: Bao giờ sự giúp đỡ của Allah mới đến đây?! Chẳng phải sự giúp đỡ của Allah gần với nhóm người tin tưởng và phó thác cho Ngài hay sao?
Do you believers think that you will enter Paradise whilst you have not faced a trial like the people of the past? They were afflicted with severe sickness and poverty and were shaken by frightening events to the extent that they wanted the help of Allah to come as quick as possible; and the messenger and the believers with him began saying, ‘When is the help of Allah coming?’ The help of Allah is close to those that have faith and trust in Him.
"Apakah kamu mengira bahwa kamu akan masuk surga, padahal belum datang kepadamu (cobaan) sebagaimana halnya orang-orang terdahulu sebelum kamu? Mereka
ditimpa oleh mala-petaka dan kesengsaraan, serta digoncangkan (dengan bermacam-macam cobaan)
sehingga berkatalah Rasul dan orang-orang yang beriman bersamanya, 'Bilakah datangnya
pertolongan Allah?' Ingatlah, sesungguhnya pertolongan Allah itu amat dekat." (Al-Baqarah: 214).
(214) Allah تعالى mengabarkan bahwasanya Dia sudah pasti akan menguji
hamba-hambaNya dengan kesenangan dan keseng-saraan, serta kesulitan sebagaimana yang Dia lakukan
terhadap orang-orang yang sebelumnya, karena itu adalah sunnahNya yang berjalan, yang tidak
berganti dan tidak berubah. Yaitu bahwa ba-rangsiapa yang menegakkan Agama dan SyariatNya, ia
pasti akan diuji, apabila dia bersabar dalam perintah Allah dan tidak mem-pedulikan kesulitan
yang menghadang di hadapannya, maka dia adalah orang yang benar yang mendapatkan kebahagiaan
yang sempurna dan jalan kepemimpinan. Dan barangsiapa yang menja-dikan fitnah (ujian)
manusia seperti siksa dari Allah, yakni bahwa dia terhalang oleh segala kesulitan dari tujuan
yang ditempuhnya, dan dia dibelokkan oleh cobaan-cobaan dari maksud dan sasaran-nya, maka dia
adalah pembohong dalam pengakuan keimanannya, karena keimanan itu bukanlah dengan kekaguman,
angan-angan, dan sebatas pengakuan, hingga perbuatan yang akan membenar-kan atau mendustakannya.
Sesungguhnya telah terjadi pada umat-umat terdahulu apa yang diceritakan oleh Allah tentang
mereka, ﴾ مَّسَّتۡهُمُ ٱلۡبَأۡسَآءُ وَٱلضَّرَّآءُ ﴿ "Mereka ditimpa oleh malapetaka dan kesengsaraan," yakni, kemiskinan dan penyakit pada tubuh mereka, ﴾
وَزُلۡزِلُواْ ﴿ "serta digoncangkan (dengan bermacam-macam cobaan)," dengan berbagai macam ketakutan seperti ancaman pembunuhan dan pengusiran, harta mereka diambil, pembunuhan orang-orang yang dicintai, dan macam-macam hal yang berbahaya hingga kondisi mereka memuncak dan goncangan itu membuat mereka merasa bahwa kedatangan pertolongan Allah itu lambat padahal mereka yakin akan kedatangannya.
Akan tetapi karena situasi yang dahsyat dan kesulitannya itu hingga berkatalah ﴾ ٱلرَّسُولُ وَٱلَّذِينَ
ءَامَنُواْ مَعَهُۥ مَتَىٰ نَصۡرُ ٱللَّهِۗ ﴿ "Rasul dan orang-orang yang beriman bersamanya, 'Bilakah datangnya pertolongan Allah?'" Dan ketika datang pertolongan Allah pada kesusahan, dan setiap kali perkara telah terasa sulit kemudian menjadi lapang, Allah berfirman, ﴾
أَلَآ إِنَّ نَصۡرَ ٱللَّهِ قَرِيبٞ ﴿ "Ingatlah, sesungguhnya pertolongan Allah itu amat dekat." Demikianlah setiap orang yang menegakkan kebenaran itu pasti akan diuji, dan ketika persoalannya semakin sulit dan susah lalu dia bersabar dan tegar menghadapinya, niscaya ujian tersebut akan berubah menjadi anugerah untuknya, dan segala kesulitan itu menjadi ketenangan, lalu Allah menyusulkan semua itu dengan kemenangannya atas musuh-musuhnya serta mengobati penyakit yang ada dalam hatinya.
Ayat ini sejalan dengan Firman Allah تعالى,
﴾ أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُواْ ٱلۡجَنَّةَ وَلَمَّا يَعۡلَمِ ٱللَّهُ ٱلَّذِينَ جَٰهَدُواْ مِنكُمۡ وَيَعۡلَمَ
ٱلصَّٰبِرِينَ 142 ﴿
"Apakah kamu mengira bahwa kamu akan masuk surga, padahal belum nyata bagi Allah orang-orang yang berjihad di antara kamu dan belum nyata orang-orang yang sabar." (Ali Imran: 142).
Dan FirmanNya yang lain,
﴾ الٓمٓ 1 أَحَسِبَ ٱلنَّاسُ أَن يُتۡرَكُوٓاْ أَن يَقُولُوٓاْ ءَامَنَّا وَهُمۡ لَا يُفۡتَنُونَ 2 وَلَقَدۡ
فَتَنَّا ٱلَّذِينَ مِن قَبۡلِهِمۡۖ فَلَيَعۡلَمَنَّ ٱللَّهُ ٱلَّذِينَ صَدَقُواْ وَلَيَعۡلَمَنَّ
ٱلۡكَٰذِبِينَ 3 ﴿
"Alif lam mim. Apakah manusia itu mengira bahwa mereka dibiar-kan (saja)
mengatakan, 'Kami telah beriman,' sedang mereka tidak diuji? Dan sungguh Kami telah menguji
orang-orang sebelum mereka, maka sungguh Allah mengetahui orang-orang yang benar dan sungguh Dia
mengetahui orang-orang yang dusta." (Al-Ankabut: 1-3).
Ketika ujian itu ada, maka seseorang menjadi mulia atau menjadi hina (karenanya).
Creyentes, ¿piensan que entrarán al Paraíso sin pasar ninguna prueba, cuando aquellos que los precedieron han debido pasarlas? En efecto, ellos sufrieron pobreza y enfermedades extremas y se estremecieron de temor, al punto que el Mensajero y los creyentes desearon que el auxilio de Al‑lah fuera inmediato. Preguntaron: “¿Cuándo llegará el auxilio de Al‑lah?” Que sepan que la ayuda de Al‑lah está cerca de aquellos que creen y se someten a Él.
214- Yoksa siz, sizden önce geçenlerin hali başınıza gelmeden Cennete girebileceğinizi mi sandınız? Onlara yoksulluk ve sıkıntılar gelip çattı ve öyle sarsıldılar ki sonunda peygamber ve beraberindeki iman edenler:“Allah’ın yardımı ne zaman?” dediler. Haberiniz olsun ki Allah’ın
yardımı gerçekten yakındır.
214. Yüce Allah bu ayette kullarını darlıklarla, sıkıntılarla, zorluklarla imtihan etmesinin
kaçınılmaz olduğunu haber vermektedir. Nitekim önceki nesillere de bunu yapmıştı. Bu Allah’ın
hiçbir şekilde değişmeyen, sürekli geçerli bir sünnetidir/kanunudur. Dinini ve şeriatını ayakta
tutmak isteyen herkesi mutlaka imtihan edip sınar. Allah’ın emri üzere sabredip direnirse, bu
uğurda karşı karşıya kalacağı hoş olmayan şeylere aldırmazsa işte samimi ve doğru kişi odur. O,
en mükemmel mutluluğa ve en üstün mertebeye ulaşır. Ama insanların işkence ve sıkıntılarını
Allah’ın azabı gibi kabul eder de hoşuna gitmeyen şeyler, onu izlemesi gereken yoldan alıkoyar
ve mihnetler de maksadından onu döndürecek olursa işte o, iman iddiasında yalancı bir kimsedir.
Çünkü iman güzel şeyler isteme, temennilerde bulunma ve salt iddiadan ibaret değildir. Onun
doğru yahut yalan olduğunu ortaya koyacak olan şey amellerdir.
İşte önceki ümmetlerin başına da Yüce Allah’ın sözünü ettiği şekilde “Onlara yoksulluk ve sıkıntılar”
yani hem fakirlik hem de türlü hastalıklar “gelip çattı ve” ölüm,
sürgün, mallarının alınması ve sevdiklerinin öldürülmesi ile tehdit edilerek çeşitli korkutucu
şeylerle “sarsıldılar” türlü zararlarla karşı karşıya kaldılar. Öyle bir
duruma vardılar ve o derece sarsıldılar ki, Allah’ın yardımının geleceğine kesin inanmalarına
rağmen, onun geciktiğini düşündüler. Sıkıntılarının ileri dereceye ulaşması ve oldukça
darlanmalarından dolayı “Sonunda peygamber ve beraberindeki iman edenler: “Allah’ın yardımı ne zaman?”
dediler.” Rahatlamak sıkıntı ile birlikte olduğuna göre ve bir iş daraldı mı hemen genişlediğine göre Yüce Allah da:“Haberiniz olsun ki Allah’ın yardımı gerçekten yakındır.” buyurmaktadır.
İşte hakkı ayakta tutup uygulamaya kalkan herkes kesinlikle imtihan olunur. Eğer tuttuğu yolda
sabreder ve ısrarla devam edecek olursa, zorluk ve sıkıntıları artsa bile nihayetinde onun karşı
karşıya kaldığı mihnetler kendisi için bir ödül olur. Zorluklar rahatlıklara dönüşür ve bunların
akabinde düşmanlara karşı zafer elde eder, kalbindeki rahatsızlıklar şifa bulur.
Bu âyet-i kerime Yüce Allah’ın şu buyruklarına benzemektedir:“Yoksa siz Allah içinizden cihad edenlerle sabredenleri belli etmeden Cennete gireceğinizi mi sandınız?”(Ali İmran, 3/142); “Elif, Lam, Mim. İnsanlar iman ettik demeleri ile bırakılıverileceklerini ve imtihan edilmeyeceklerini mi sandılar? Andolsun onlardan önce geçenleri biz imtihan etmişizdir. Allah elbette doğru olanları da bilir, yalancı olanları da bilir.”(el-Ankebut, 29-1-3) İşte böyle; insan imtihan sırasında üstün ya da
zelil olur.
Ili ste mislili, o vjernici, da ćete ući u džennet prije nego što vas pogodi iskušenje prijašnjih naroda. Njih je pogađalo teško siromaštvo, pogađala ih je bolest, uzdrmali su ih strahovi, da bi nekada iskušenje bilo toliko jako da su željeli požuriti Allahovu pomoć, pa bi poslanik i vjernici rekli: "Kada će Allahova pomoć?" Ali uistinu, Allahova pomoć je blizu onih koji vjeruju u Njega i na Njega se oslanjaju.
O nagpapalagay ba kayo, O mga mananampalataya, na papasok kayo sa Paraiso samantalang walang dumapo sa inyo na isang pagsubok tulad ng pagsubok sa mga lumipas bago pa ninyo, yayamang dumapo sa kanila ang katindihan ng karukhaan at sakit at yumanig sa kanila ang mga pangamba hanggang sa nagpaabot sa kanila ang pagsubok sa pagmamadali sa pag-aadya ni Allāh? Kaya nagsasabi ang sugo at ang mga mananampalataya kasama niya: "Kailan darating ang pag-aadya ni Allāh?" Pansinin, tunay na ang pag-aadya ni Allāh ay malapit sa mga mananampalataya sa Kanya, na mga nananalig sa Kanya!
Oppure pensavate, o credenti, di entrare in Paradiso senza essere messi alla prova, come le prove a cui vennero sottoposti i popoli che vi hanno preceduti, che soffrirono grave povertà e malattie e vennero scossi dal terrore, finché il flagello non li condusse ad affrettarsi a chiedere aiuto ad Allāh. Disse il Profetaالنّبي, e i credenti con lui: "Quando giungerà l'aiuto di Allāh?". Ma l'aiuto di Allāh è molto vicino ai credenti, coloro che hanno fiducia in Lui.
Sahabat-sahabatmu bertanya kepadamu -wahai Nabi- tentang harta apa yang harus mereka infakkan, dan di mana mereka harus menaruhnya? Katakanlah untuk menjawab pertanyaan mereka, “Harta -yang halal lagi baik- yang kalian infakkan hendaknya diberikan kepada kedua orang tua, karib kerabat terdekat kepada kalian sesuai kebutuhan, anak-anak yatim yang membutuhkan santunan, orang-orang miskin yang tidak punya harta, dan musafir yang jauh dari keluarga dan kampung halamannya.” Kebajikan yang kamu lakukan -wahai orang-orang mukmin- baik sedikit maupun banyak, sesungguhnya Allah Maha Mengetahuinya. Tidak ada sesuatu pun yang luput dari pengetahuan-Nya, dan Dia akan memberi kalian balasan yang setimpal dengan amal perbuatan kalian.
I tuoi compagni, o Profeta, ti chiedono: "Cosa spendono delle loro ricchezze e in cosa le spendono?" Di', in loro risposta: "I beni che spendete, leciti e buoni, vanno spesi per i genitori, e per i vostri parenti più prossimi, in base alle loro neccessità, e per gli orfani bisognosi, e gli indigenti che non possiedono denaro, e per il viaggiatore che interrompe il viaggio verso la sua famiglia e il suo paese; e quanto al bene che fate, o credenti, sia poco o molto, sappiate che in verità Allāh è Onnisciente, nulla di tutto ciò Gli è nascosto, e vi ricompenserà per questo.
Commentary
Imperatives such as - 'leave disbelief and hypocrisy and enter Islam completely', 'listen to none when it comes to obeying the command of Allah', 'spend your wealth and give your life to seek the pleasure of Allah' and 'show fortitude against all sorts of hardships and sufferings' - have been emphatically mentioned in previous verses. Now, from this point onwards, there appear some details concerning this obedience which relate to one's wealth, life and other matters of marriage and divorce. All these form part of the general theme of righteousness which continues.
This statement of details is very special as these come in answer to questions raised by the noble Companions before the Holy Prophet ﷺ . The answer to questions asked came directly from Allah through the medium of the Holy Prophet ﷺ . If this were to be said in other words, one could say that the Fatwa فتوٰی (religious ruling) was given by Allah Almighty Himself. This too , is correct because Allah Almighty has, in the Qur'nic verse, قُلِ اللَّـهُ يُفْتِيكُمْ فِيهِنَّ : Say: "Allah decides for you concerning them,,,, ' (4:127) attributed the act of giving Fatwa to Himself. Therefore, there is nothing strange about this attribution.
It is also possible to say that these fatawa فتاوٰی (plural of fatwa) come from the Holy Prophet ﷺ which have been communicated to him through revelation. Anyway, what has to be realized is that the religious injunctions described in this section as answers to some questions asked by the noble Companions carry a significance of their own. Throughout the Holy Qur'an, such special injunctions in the form of questions and answers appear at nearly seventeen places. Seven out of these happen to be right here in the Surah al-Baqarah, one in Surah al-Ma'idah and one in Surah al-Anfal. These nine questions are from the noble Companions. Then come two questions in Surah al-A` raf and one each in Surah Ban' Isra'il, Surah al-Kahf, Surah Ta-Ha and Surah al-Nazi` at making a total of six questions, which were asked by the disbelievers. All these have been answered in the Holy Qur'an.
The blessed Companion and commentator of the Holy Qur'an, ` Abdullah ibn ` Abbas ؓ has said: 'I have not seen a set of people better than the Companions of the Holy Prophet ﷺ who, (despite their great attachment to matters of Faith and their deep love for and close relationship with the Holy Prophet ﷺ ) asked very few questions.' The questions asked relate to a total of thirteen problems only, which have been answered in the Holy Qur'an because these noble souls never asked a question unless absolutely necessary (Qurtubi).
In the present verse (215), the istifta' or questions asked by the noble Companions has been reported in the words, يَسْأَلُونَكَ مَاذَا يُنفِقُونَ 'They ask you as to what they should spend'. The same question has been repeated in verse 219 in the same words يَسْأَلُونَكَ مَاذَا يُنفِقُونَ : but the answer to this one question has been given differently in the present verse (215) and later on, in verse 219.
Therefore, it is necessary to first understand the wisdom behind the two answers to one single question. This wisdom becomes clear by looking at the background in which these verses were revealed. For instance, the present verse was revealed in a particular situation when the Companion, ` Amr ibn Jamuh ؓ had asked the Holy Prophet ﷺ the question: ما ننفق من اموالنا واین نضعھا ؟ (Ibn al-Mundhir - Mazhari) that is, 'what do we spend from our wealth, and where?' According to a narration reported by Ibn Jarir ؓ ، this question was not that of Ibn Jamuh alone, rather, it was from Muslims in general. The question has two parts, that is, what and how much should be spent, and where should it go or who should be the recipients.
Let us now look at the second verse (219) which begins with the same question. The background of its revelation as narrated by Ibn Abi Hatim ؓ is as follows. When the Holy Qur'an commanded Muslims to spend in the way of Allah, some Companions ؓ came to the Holy Prophet ﷺ and requested an elaboration of the injunction. They wished to find out what 'money' or which 'thing' they should spend in the way of Allah. This question has one simple unit of inquiry, that is, what should they spend. Thus, the two questions somewhat differ in their approach. The first question consisted of the 'what' and 'where’ of spending. The second question is restricted to what' only. The Qur'anic answer to the first question shows that the second part of the question, that is, where should they spend, has been given more importance and answered frontally and clearly. However, the first part of the question, that is, what should they spend, was answered as a corollary, and considered sufficient. Now let us go back to the two parts as they appear in the words of the Holy Qur'an. About the first part, that is, where should they spend, it has been said:
مَا أَنفَقْتُم مِّنْ خَيْرٍ فَلِلْوَالِدَيْنِ وَالْأَقْرَبِينَ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ
Whatever good you spend is for parents, kins, orphans, the needy and the wayfarer.
Then, the other part of the question, that is, what should they spend, was answered as a corollary through the words, وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّـهَ بِهِ عَلِيمٌ 'And whatever good you do, Allah is all-aware of that'. The hint is that Allah Almighty has not placed any restriction on you as to the amount of what you should spend. The fact is whatever you spend in accordance with your capability will become deserving of a matching reward with Allah.
In short, the considered explanation of the heads of expenditure was given in the first verse (215), perhaps, in view of the real concern of the questioner about where to spend. Then, the question, what should they spend, was answered as a corollary and considered sufficient. The later verse (219) where the question was limited to what 'money' or what 'thing' should they spend was answered by saying: قُلِ الْعَفْوَ (Say: "The surplus" ). These two verses yield some rules of guidance about spending in the way of Allah.
Rulings
1. These two verses are not concerned with the obligatory zakah زکاۃ because the threshold of holdings for the obligatory Zakah زکاۃ is fixed, and the obligatory ratio of spending under it has also been fully determined through the Holy Prophet ﷺ . None of these two have been specified in the verses under discussion. This tells us that the two verses refer to voluntary charities (al-Sadagat al-nafilah الصدقۃ النافلہ ). This also removes the doubt about the inclusion of parents as recepients of spending under verse 215, although, giving Zakah زکاۃ to parents is not permissible under the teaching of the Holy Prophet ﷺ . The reason is simple. These two verses have nothing to do with the obligation of Zakah زکاۃ .
2. Another rule of conduct which emerges from this verse is that even the gift given or food served to parents and other near of kin, if the intention is to obey Allah Almighty in doing so, will be included under spending in the way of Allah and will deserve reward with Him.
3. Consideration should be given, while making voluntary charities, to spending only what is extra to personal needs. Spending while hurting one's own family, over-riding their due rights and subjecting them to straightened circumstances is no act of merit. Similarly, one who does not pay back his debt yet goes on squandering money in voluntary charities is not liked in the sight of Allah.
The statement about spending the surplus' العفو (al-'afw), that which is extra to needs, has been interpreted as an obligatory injunction by the blessed Companion Abu Dharr al-Ghifari and others ؓ . According to them, it is not permissible to hold in one's possession any money or materials surplus to needs even after paying of zakah and fulfilling all rights due; it is necessary (wajib) to give everything extra to needs as charity (sadaqah). However, the majority of Companions, their successors (the Tabi` in) and the great imams of the Faith interpret the Qur'anic verses in question to mean that whatever has to be spent in the way of Allah should be surplus to needs. It does not mean that one has to give in charity (sadaqah) everything surplus to need as something necessary or wajib. Moreover, this later position is what the consistent practice of the blessed Companions proves.
Pitaju te tvoji drugovi, Vjerovjesniče, šta da udijele od svojih raznovrsnih imetaka i u koje svrhe? Odgovori im: "Ono što udijelite od halal-imetka neka bude za roditelje, zatim najbliže rođake shodno potrebi, zatim potrebnim siročadima, siromasima koji nemaju imetka, te putnicima koje je put odvojio od porodice i domovine i nemaju sredstava da se vrate. Koliko god dobra da uradite, o vjernici, bilo malo ili mnogo, doista vam Allah to zna, Njemu ništa od toga nije skriveno, i On će vas za to nagraditi."
Profeta, tus Compañeros te preguntan acerca de cómo disponer de sus bienes y cómo deben usarlos. Respóndeles: Lo que entreguen de su riqueza en un acto de bondad (siempre de lo lícito y legal) debe ser a beneficio de sus padres, de sus parientes según su necesidad, de los huérfanos necesitados, de los pobres que no poseen nada y de los viajeros que están lejos de sus familias y de su país. Creyentes, ya sean sus buenas obras grandes o pequeñas, Al‑lah las conoce. Nada está oculto para Él y los retribuirá por sus obras.
215- Sana neyi infak edeceklerini soruyorlar. De ki: “Malınızdan infak
edeceğiniz pay anne ve babanın, akrabaların, yetimlerin, yoksulların, yolda kalmışlarındır.
Şüphesiz her ne hayır işlerseniz Allah onu çok iyi bilendir.
215. “Sana neyi infak edeceklerini soruyorlar.” Yani sana infaka dair
soru soruyorlar. Bu soru hem neyin infak edileceğini, hem kime infak edileceğini
kapsamaktadır. Yüce Allah bu sorularına cevap vererek:“De ki: Malınızdan infak edeceğiniz pay...”
diye cevap vermektedir. Yani bu infak ister az, ister çok olsun, insanlar arasında buna en layık
ve öncelik hakkına en çok sahip olan kimseler, senin üzerinde en büyük hakka sahip olanlardır.
Bunlar ise kendilerine iyi davranılmasının farz isyan edilmesinin ise haram kılındığı anne ve
babadır. Onlara yapılacak en büyük iyiliklerden birisi onlara gerekli harcamaları yapmaktır. Bu
gerekli harcamaları terk etmek ise onlara karşı yapılacak en büyük isyanlar arasındadır. Bundan
dolayı varlık sahibi çocuğun anne babasının nafakasını karşılaması farzdır.
Anne babadan sonra ise yakınlık sıralarına göre ve değişik mertebeleri göz önünde bulundurularak
akrabalık ve ihtiyaç da hesaba katılmak sureti ile akrabalar gelir. Akrabaya infak, hem bir
sadakadır, hem de bir sıla (akrabalık bağını gözetmek)tir.
“Yetimler” kendileri adına kazanacak, ihtiyaçlarını karşılayacak kimseleri bulunmayan küçükler demektir. Bizzat kendi ihtiyaçlarını kendileri göremediklerinden ve ihtiyaçlarını karşılamak üzere kazanç sahibi kimseler bulunmadığından dolayı muhtaç olmaları çoğunlukla kaçınılmazdır. Böylelikle Allah yetimlere bir lütuf ve rahmet olmak üzere, gözetilmelerini emretmiştir.
“Miskinler/Yoksullar” ihtiyacın kendilerini adeta hareketsiz hale getirdiği, zaruret içinde bulunan muhtaç
kimselerdir. Onlara ihtiyaçlarını karşılamak ve onları kendi kendilerine yeter hale getirmek
için infak edilir.
“Yolda kalmışlar” memleketinden uzakta kalmış ve oraya ulaşamayan
yabancılara da yolculukları esnasında kendilerini gidecekleri yere kadar ulaştıracak şekilde
nafaka verilmekle yardımcı olunur.
Yüce Allah ileri derecedeki ihtiyaçları dolayısıyla bu kesimleri özellikle zikrettikten sonra sözü genelleştirip şöyle buyurmuştur:“Şüphesiz her ne hayır işlerseniz” yani ister bunlara, ister başkalarına
vereceğiniz herhangi bir sadaka ve hatta bütün itaat ve Allah’a yakınlaştırıcı çeşitli amelleri
-çünkü bütün ameller “hayır” kapsamına girmektedir- işlerseniz “Allah onu çok iyi bilendir.”
O bakımdan size bu amelinizin mükâfatını verir, sizin için onu tespit eder. Herkes niyet ve
ihlâsına göre nafakasının (infakının) çokluğuna, azlığına, bu infaka
duyulan ihtiyaca, bu infakın etkisine ve faydasına göre ecrini alacaktır.
"Mereka bertanya kepadamu tentang apa yang mereka naf-kahkan. Jawablah, 'Apa saja harta yang
kamu nafkahkan, hendak-lah diberikan kepada ibu-bapak, kaum kerabat, anak-anak yatim,
orang-orang miskin dan orang-orang yang sedang dalam perjalan-an.' Dan kebaikan apa saja yang
kamu buat, maka sesungguhnya Allah Maha Mengetahuinya." (Al-Baqarah: 215).
(215) Maksudnya, mereka bertanya kepadamu tentang nafkah, dan ini
mencakup pertanyaan tentang apa yang diinfak-kan dan siapa yang akan diberikan infak. Allah
menjawab mereka tentang hal itu, maka FirmanNya, ﴾ مَآ أَنفَقۡتُم مِّنۡ خَيۡرٖ ﴿ "Apa saja harta yang kamu nafkahkan," artinya, harta yang sedikit atau banyak, maka orang yang paling utama menerima harta itu dan yang paling berhak untuk didahulukan serta paling besar hak mereka atasmu adalah kedua orangtua yang diwajibkan atasmu berbakti kepadanya dan haram bagimu durhaka kepadanya. Di antara cara berbakti paling agung kepada mereka adalah memberi nafkah kepada keduanya, dan di antara kedurhakaan yang paling besar adalah tidak mem-berikan nafkah bagi keduanya. Karena itu, memberi nafkah kepada keduanya adalah wajib atas seorang anak yang berada dalam kondisi lapang. Setelah kedua orang tua adalah sanak keluarga menurut tingkatannya, yang terdekat lalu yang lebih dekat menu-rut kedekatannya dan kebutuhannya; karena memberi nafkah ke-pada mereka adalah sebuah sedekah dan silaturahim.
﴾ وَٱلۡيَتَٰمَىٰ ﴿ "Dan anak-anak yatim." Mereka adalah anak-anak kecil yang tidak memiliki orang yang menafkahi mereka, sehingga mereka adalah orang-orang yang biasanya sangat membutuhkan, mereka tidak mampu mengurusi kemaslahatan diri mereka sendiri dan tidak ada orang yang mencari nafkah untuk mereka. Allah me-wasiatkan mereka kepada hamba-hambaNya sebagai kasih sayang dariNya kepada mereka dan kemurahanNya.
﴾ وَٱلۡمَسَٰكِينِ ﴿ "Dan orang-orang miskin." Mereka ini adalah orang-orang yang membutuhkan dan terdesak, serta dililit kekurangan, maka mereka itu diberi nafkah demi menutupi kebutuhan mereka dan mencukupkan mereka.
﴾ وَٱبۡنِ ٱلسَّبِيلِۗ ﴿ "Dan orang yang berada dalam perjalanan," yaitu orang asing yang kehabisan bekal di negeri asing, dia diberi perto-longan untuk melanjutkan perjalanannya dengan memberikan nafkah agar sampai kepada tujuannya.
Setelah Allah mengkhususkan mereka yang telah disebutkan dalam ayat itu karena kebutuhan mereka yang sangat mendesak, maka Allah menyebutkan secara umum seraya berfirman, ﴾
وَمَا تَفۡعَلُواْ مِنۡ خَيۡرٖ ﴿ "Dan kebaikan apa saja yang kamu buat," seperti bersedekah terhadap mereka atau selain mereka, bahkan segala bentuk ketaatan dan pendekatan diri, karena itu termasuk dalam kategori kebaikan, ﴾
فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٞ ﴿ "maka sesungguhnya Allah Maha Mengetahuinya." Allah akan
membalasnya buat kalian dan menjaganya untuk kalian, se-suai dengan niat dan keikhlasannya,
banyak dan sedikitnya nafkah yang diberikan, kebutuhan yang mendesak terhadapnya dan besarnya
manfaat dan gunanya.
Các vị Sahbah của Ngươi - hỡi Nabi - đã hỏi Ngươi lấy tài sản nào để bố thí và bố thí cho ai ? Ngươi hãy trả lời họ: Thứ tốt nhất để các ngươi bố thí - là thứ tài sản Halal sạch sẽ -, hãy chu cấp cho cha mẹ, bố thí cho người trong họ hàng, ưu tiên cho người có quan hệ họ hàng gần nhất tùy theo nhu cầu của mỗi người, cho trẻ mồ côi, cho người không tài sản, cho người lỡ đường cơ nhỡ. Với bất cứ điều tốt đẹp nào mà các ngươi - hỡi những người có đức tin - đã làm dù ít hay nhiều thì Allah đều biết rõ, không điều gì có thể giấu giếm được Ngài và Ngài sẽ ban thưởng cho các ngươi dựa vào việc làm của các ngươi.
Who deserves the Nafaqah (Spending or Charity)
Muqatil bin Hayyan said that this Ayah was revealed about the voluntary charity. The Ayah means, `They ask you (O Muhammad ) how they should spend,' as Ibn `Abbas and Mujahid have stated. So, Allah explained it for them, saying:
قُلْ مَآ أَنفَقْتُم مِّنْ خَيْرٍ فَلِلْوَلِدَيْنِ وَالاٌّقْرَبِينَ وَالْيَتَـمَى وَالْمَسَـكِينَ وَابْنِ السَّبِيلِ
(Say: "Whatever you spend of good must be for parents and kindred and orphans and Al-Masakin and the wayfarer,") meaning, spend it on these categories or areas. Similarly, a Hadith states (that those who deserve one's generosity the most, are):
«أُمَّكَ وَأَبَاكَ وَأُخْتَكَ وَأَخَاكَ ثُمَّ أَدْنَاكَ أَدْنَاك»
(Your mother, father, sister, brother, the closest and then the farthest (relatives).)
Maymun bin Mihran once recited this Ayah (2:215) and commented, "These are the areas of spending. Allah did not mention among them the drums, pipe, wooden pictures, or the curtains that cover the walls."
Next, Allah said:
وَمَا تَفْعَلُواْ مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ
(...and whatever you do of good deeds, truly, Allah knows it well.) meaning, whatever you perform of good works, Allah knows them and He will reward you for them in the best manner, no one will be dealt with unjustly, even the weight of an atom.
Ey Peygamber! Ashab sana türlü çeşitlerden sahip oldukları mallarından neleri infak edeceklerini ve nereye vereceklerini soruyor. Onlara cevap olarak de ki: -Helal ve temiz olan- Hayır olarak infak edeceğinizi, ananıza, babanıza, ihtiyaç durumuna göre size yakın akrabaya, ihtiyaç sahibi yetimlere, hiçbir malı olmayan yoksula, yolculuk sebebiyle vatanı ve ailesiyle bağını kopardığı yolda kalmış yolcuya sarf edin. Ey Müminler! Az veya çok yaptığınız bütün iyilikleri Allah bilir. Yaptıklarınızdan hiçbir şey O’na gizli kalmaz ve sizlere bunların karşılığını verir.
Man thinks that the best utilization of his life and wealth is for the benefit of his family. He is happy to expend his wealth for his own desires and ambitions. But Islam urges him to spend for the cause of God, which is quite a different form of expenditure, involving spending on others rather than just on oneself. Another tendency is to expend all one’s energy on attaining a high worldly position—something which meets the eye—while everlasting reward, which we as yet cannot see, should be one’s most important goal. What man may dislike might be pleasing to God. For that alone will benefit us in the next, infinitely vaster world. In God’s sight, evil lies in man giving preference to his own pleasure rather than the pleasure of his Creator. Evil may benefit a person in this temporal world; in the hereafter it will do him only harm.
Ô Prophète, tes Compagnons te demandent ce qu’ils doivent dépenser de leurs richesses et comment ils doivent investir ? Réponds-leur: Ce que vous dépensez comme bien licite et légal doit l’être au profit des parents, des proches selon leur nécessité, des orphelins nécessiteux, des pauvres qui ne possèdent rien ainsi que pour le voyageur qui est loin de sa famille et de son pays. Ô croyants, quel que soit le bien petit ou grand que vous faites, Allah en est Connaisseur. Rien ne lui en échappe et Il vous rétribuera pour cela.
Your Companions, O Prophet, ask you what they should spend from their wealth and where they should allocate it. Say to them in reply: Any permissible and pure wealth you spend should be given to parents, close relatives in need, needy orphans, the poor who have no wealth and the traveller who is cut-off from his family and home. Allah knows of any good you do as believers, no matter how small. Nothing is hidden from Him and He will reward you for it.
Nagtatanong sa iyo ang mga Kasamahan mo, O Propeta, kung ano ang gugugulin nila mula sa mga yaman nilang sarisari at kung saan nila ilalagay ang mga ito? Sabihin mo habang sumasagot sa kanila: "Ang anumang gugugulin ninyo na kabutihan – ang ipinahihintulot na kaaya-aya – ay ibinabaling sa mga magulang, sa pinakamalapit sa inyo kabilang sa mga kaanak ninyo alinsunod sa pangangailangan, sa nangangailangan kabilang sa mga ulila, sa mga walang-wala na walang taglay na salapi, at sa naglalakbay na iwinalay ng paglalakbay sa mag-anak nito at bayan nito." Ang anumang ginagawa ninyo, O mga mananampalataya, na kabutihan, kaunti man o marami, tunay na si Allāh dito ay Maalam: walang nakakukubli sa Kanya mula rito na anuman, at gaganti sa inyo rito.
Fighting in Allah’s path has been chosen for believers even though it is something that is naturally disliked, because it means risking one’s life and wealth. However, you may dislike something when, it is good and beneficial. An example of this is striving in Allah’s path, which means – in addition to the great reward – the defeat of the enemy and promotion of Allah’s word. On the other hand, you may like something whilst it is bad and harmful to you, such as holding back from fighting: this will result in you being defeated and the enemy’s gaining authority over you. Allah knows full well what is good and what is not, whereas you do not. Therefore, follow His instruction which is better for you.
Inobliga sa inyo, O mga mananampalataya, ang pakikipaglaban ayon sa landas ni Allāh samantalang ito ay kinasusuklaman para sa kaluluwa ayon sa kalikasan nito dahil sa taglay nito na pagkakaloob ng salapi at buhay. Baka kayo ay nasusuklam sa isang bagay samantalang ito sa katunayan ay mabuti at pakinabang para sa inyo gaya ng pakikipaglaban ayon sa landas ni Allāh. Kalakip ng bigat ng gantimpala nito, dulot nito ang pagwawagi sa mga kaaway at ang pag-aangat sa Salita ni Allāh. Baka kayo ay nakaiibig sa isang bagay samantalang iyon ay masama at salot sa inyo gaya ng pag-iwas sa pakikibaka sapagkat tunay na dulot nito ay ang pagtatatwa at ang pagwawagi ng mga kaaway. Si Allāh ay nakaaalam ayon sa kaalamang lubos sa kabutihan ng mga bagay-bagay at kasamaan ng mga ito samantalang kayo ay hindi nakaaalam niyon kaya tumugon kayo sa utos Niya sapagkat naroon ang kabutihan para sa inyo.
O vjernici, obavezna vam je borba na Allahovom putu, iako je ona mrska ljudskoj prirodi zbog toga što u sebi sadrži trošenje imetka i života. Ali možda vam je nešto mrsko, a ono je, u stvarnosti, dobro i korisno za vas, poput borbe na Allahovom putu. Borba, pored velike nagrade, donosi i pobjedu nad neprijateljima i uzdizanje Allahove riječi. Možda nešto volite, a ono je loše po vas, poput ostavljanje borbe na Allahovom putu. To za sobom povlači poniženje i ovladavanje neprijatelja vama. Allah savršeno zna šta je najbolje i šta je najgore, dok vi to ne znate, pa se zato odazovite Njegovoj naredbi, jer u tome je veliko dobro za vas.
Explanation in brief:
Verse 216 establishes the obligatory nature of Jihad even though it may be burdensome for some temperaments. In this case, the truth is that it is Allah Almighty who knows the reality of everything while man does not possess the full range of that knowledge. Therefore, one should not decide on things being good or bad as prompted by personal desires, rather, one must say yes to the command of Allah and follow it consistently as the most expedient course of action.
Verse 217 begins with a question which was asked by some disbelievers from the tribe of Quraysh. It has been reported that some Companions ؓ of the Holy Prophet ﷺ were by chance confronted by disbelievers while on a journey. During the engagement, one disbeliever got killed at their hands. The day this happened was the first of the month of Rajab which, according to the calculation of the Companions ؓ ، was the 30th of the Jumada al-Ukhirah جماد الآخرہ . It may be noted that Rajab is one of the 'sacred' months. So, the disbelievers taunted Muslims by saying that they did not even honour the sanctity of the 'sacred' month. The Muslims were worried and asked the Holy Prophet ﷺ about it. According to some narrations, as stated above, some disbelievers themselves came to the Holy Prophet ﷺ and raised the question as a matter of objection.
The answer given is that 'fighting in a sacred month, is something grave' (but, Muslims did not do so intentionally, instead, this came to pass inadvertently because of a misunderstanding about the date). Moreover, what the disbelievers have committed is graver than this, because the disbelief, the placing of idols in the Holy Mosque and the expelling of Muslims from there is a greater evil than killing a disbeliever in a state of war.
Injunctions and related considerations
1. The injunction declaring Jihad as obligatory appears in the first of the three verses under comment in the words: كُتِبَ عَلَيْكُمُ الْقِتَالُ "Fighting is enjoined upon you..." which means that 'Jihad. has been made obligatory on you'. These words apparently seem to say that Jihad is obligatory on every Muslim in every condition. Some other verses of the Qur'an and the sayings of the Holy Prophet ﷺ ، however, have clarified that this obligation is not absolute, that is, every Muslim is not charged to perform it as Fard ` Ayn فرضِ عین ، (absolute and mandatory obligation on every Muslim) instead, it is Fard ` ala al-Kifayah فرض علی الکفایہ whereby, should a group of Muslims come forward to discharge this obligation, other Muslims would be considered absolved from it. However, should there remain just no group ready to discharge the obligation of Jihad at any time or in any country, the result will be that all Muslims will fall into the sin of abandoning an obligation. The saying of the Holy Prophet ﷺ in the hadith: الجھاد ماض الی یوم القیامہ means that it is necessary that there be, right upto the Day of Doom, a group of Muslims which keeps discharging the obligation of Jihad. Another verse of the Holy Qur'an says:
فَضَّلَ اللَّـهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَجَةً
And Allah has given precedence to mujahidin, who carry out jihad with their properties and lives, over those who sit away, and Allah has promised good for both. (4:95)
Here, the promise of good has been extended to those also who may not be able to take part in Jihad because of some compulsive excuse or because of engagement in some other religious service. It is obvious that the promise of good would have never been made for those who are absent from Jihad, in the event that it were an absolute obligation on every individual Muslim. Similarly, this is what appears in another
فَلَوْلَا نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَائِفَةٌ لِّيَتَفَقَّهُوا فِي الدِّينِ
Why could a small group from every large community of yours not come forward so that they pursue understanding in religion? (9:122)
Here, the Holy Qur'an itself suggests a division of work whereby some Muslims carry out Jihad and some keep serving the cause of religious education. This can be done only when Jihad is Fard ` alit al-Kifayah فرض علی الکفایہ and not Fard ` Ayn فرضِ عین .
In a hadith appearing in al-Bukhari and Muslim, it is said that a person sought the permission of the Holy Prophet ﷺ to take part in Jihad. He asked him: 'Are your parents alive?' He said, 'Yes, they are alive.' He said: 'Then, go. Serve your parents and earn the reward of Jihad'. Incidentally, this also tells that Jihad is a Fard ` ala al Kifayah فرض علی الکفایہ . When a group from among the Muslims is staunchly discharging the obligation of Jihad, remaining Muslims can engage themselves in other services and duties. But, should there come a time when the 'Imam' or the leader of Muslims gives a general call under the compulsion of need and invites all Muslims to take part in Jihad, then, Jihad becomes an absolute obligation on everybody. In Surah al-Taubah, the Holy Qur'an says:
يَا أَيُّهَا الَّذِينَ آمَنُوا مَا لَكُمْ إِذَا قِيلَ لَكُمُ انفِرُوا فِي سَبِيلِ اللَّـهِ اثَّاقَلْتُمْ
O those who believe, what has happened to you that, when you are asked to come out in the way of Allah, you become heavy? (9:38)
This verse carries the injunction relating to the general call of Jihad mentioned above. In the same way, should it be that disbelievers, God forbid, invade an Islamic country and the group engaged in defence is not fully capable of it, being weak or insufficient in number, then, at that time as well, this obligation becomes 'contagious', passing on from that first group to all Muslims close by, as an equally effective obligation. And in case, they too are weak or incapable, the obligation will pass on to Muslims close to them. This situation may reach a point when Jihad becomes an absolute obligation on each and every individual Muslim all over the world. It is in view of these verses from the Holy Qur'an that the majority of Muslim jurists and scholars of hadith have set up the rule that Jihad is Fard ala al-Kifdyah فرض علی الکفایہ under normal conditions.
2. Therefore, as far as Jihad remains a Fard Kifayah, it is not permissible for the off-spring to go for Jihad without the permission of their parents.
3. It is not correct for one who has a debt to pay to take part in this Fard Kifayah فرض علی الکفایہ until such time that he clears his debt off. But, should there come a time when, either due to a general call for Jihad or an aggressive encirclement of Muslims by the disbelievers, Jihad becomes Fard ` Ayn فرضِ عین ، an absolute obligation on all, then, no condition such as that of the permission of parents or of the husband or of the creditor remains operative. Towards the end of this verse, it is as a mode of persuasion that Jihad has been identified as something which may, temperamentally, appear 'hard' but one must remember that human intelligence and effort fails so many times when it comes to the outcome. It is not at all surprising that the most intelligent person around may take the beneficial to be harmful and vice versa. If everyone was to look back into the events of his or her life, it will be noticed right there that there was something they were going after as beneficial turned out ultimately to be very harmful, or there was something they were avoiding as harmful which later on proved to be very beneficial. This scenario of human reasoning and planning failing time and again is a matter of repeated experience, therefore, it was said that fighting in the way of Allah may obviously appear to be a loss of life and property, yet the time will come when realities will be unveiled and we shall find out that this loss was no loss, instead, it was the ultimate in gain, and a source of eternal peace.
"Diwajibkan atas kamu berperang, padahal berperang itu adalah sesuatu yang kamu benci. Boleh
jadi kamu membenci se-suatu, padahal ia amat baik bagimu, dan boleh jadi (pula) kamu menyukai sesuatu, padahal ia amat buruk bagimu; Allah
mengeta-hui, sedang kamu tidak mengetahui." (Al-Baqarah: 216).
(216) Ayat ini mengandung hukum wajibnya berjihad di jalan Allah setelah
sebelumnya kaum Muslimin diperintahkan untuk meninggalkannya, karena mereka masih lemah dan
tidak mampu. Ketika Nabi ﷺ berhijrah ke Madinah dan jumlah kaum Muslimin bertambah banyak dan
kuat, Allah memerintahkan mereka untuk berperang, dan Allah mengabarkan bahwasanya peperangan
itu sangatlah dibenci oleh jiwa karena mengandung keletihan, kesusahan, menghadapi hal-hal yang
menakutkan dan membawa kepada kematian. Tapi sekalipun demikian, berjihad itu merupakan kebaikan
yang murni, karena memiliki ganjaran yang besar dan menghindarkan dari siksaan yang pedih,
pertolongan atas musuh, dan kemenangan dengan ghanimah dan sebagainya, yang merupakan akibat
baik dari apa yang tidak disukai tersebut.
﴾ وَعَسَىٰٓ أَن تُحِبُّواْ شَيۡـٔٗا وَهُوَ شَرّٞ لَّكُمۡۚ ﴿ "Dan boleh jadi (pula) kamu menyukai sesuatu, padahal ia amat buruk bagimu." Hal itu seperti tidak ikut pergi berjihad demi menikmati istirahat, itu adalah suatu keburukan, karena akan mengakibatkan kehinaan, penguasaan musuh terha-dap Islam dan pengikutnya, terjadinya kerendahan dan hina dina, hilangnya kesempatan mendapat pahala yang besar dan (sebalik-nya) akan memperoleh hukuman.
Ayat ini adalah umum lagi luas, bahwa perbuatan-perbuatan baik yang dibenci oleh jiwa manusia karena ada kesulitan padanya itu adalah suatu yang baik tanpa ada keraguan, dan bahwa per-buatan-perbuatan buruk yang disenangi oleh jiwa manusia karena apa yang diperkirakan olehnya bahwa padanya ada keenakan dan kenikmatan ternyata juga buruk tanpa ada keraguan. Perkara dunia tidaklah bersifat umum, akan tetapi kebanyakan orang apabila ia senang terhadap suatu perkara, lalu Allah memberikan baginya sebab-sebab yang membuatnya berpaling darinya, maka hal itu adalah suatu yang baik baginya. Maka yang paling tepat baginya dalam hal itu adalah ia bersyukur kepada Allah, dan meyakini kebaikan itu ada pada apa yang terjadi, karena ia mengetahui bahwa Allah تعالى lebih sayang kepada hambaNya daripada dirinya sendiri, lebih kuasa memberikan kemaslahatan buat hambaNya daripada dirinya sendiri, dan lebih mengetahui kemaslahatannya daripada dirinya sendiri, sebagaimana Allah تعالى berfirman,﴾
وَٱللَّهُ يَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ ﴿ "Allah mengetahui, sedang kamu tidak mengetahui."
Maka yang pantas bagi kalian adalah kalian sejalan dengan segala takdir-takdirNya, baik yang
menyenangkan ataupun yang menyu-sahkan kalian.
Dan tatkala perintah berperang (pada ayat di atas) tidak di-batasi,
pastilah akan mencakup bulan-bulan haram dan selainnya, maka Allah تعالى mengecualikan
peperangan pada bulan-bulan haram dengan berfirman,
Jihad is made Obligatory
In this Ayah, Allah made it obligatory for the Muslims to fight in Jihad against the evil of the enemy who transgress against Islam. Az-Zuhri said, "Jihad is required from every person, whether he actually joins the fighting or remains behind. Whoever remains behind is required to give support, if support is warranted; to provide aid, if aid is needed; and to march forth, if he is commanded to do so. If he is not needed, then he remains behind." It is reported in the Sahih:
«مَنْ مَاتَ وَلَمْ يَغْزُ وَلَمْ يُحَدِّثْ نَفْسَهُ بِالْغَزْوِ، مَاتَ مِيتَةً جَاهِلِيَّــة»
(Whoever dies but neither fought (i.e., in Allah's cause), nor sincerely considered fighting, will die a death of Jahiliyyah (pre-Islamic era of ignorance).)
On the day of Al-Fath (when he conquered Makkah), the Prophet said:
«لَا هِجْرَةَ بَعْدَ الْفَتْحِ وَلكِنْ جِهَادٌ وَنِيَّةٌ، وَإِذَا اسْتُنْفِرْتُمْ فَانْفِرُوا»
(There is no Hijrah (migration from Makkah to Al-Madinah) after the victory, but only Jihad and good intention. If you were required to march forth, then march forth.)
Allah's statement:
وَهُوَ كُرْهٌ لَّكُمْ
(...though you dislike it) means, `Fighting is difficult and heavy on your hearts.' Indeed, fighting is as the Ayah describes it, as it includes being killed, wounded, striving against the enemies and enduring the hardship of travel. Allah then said:
وَعَسَى أَن تَكْرَهُواْ شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ
(. ..and it may be that you dislike a thing which is good for you) meaning, fighting is followed by victory, dominance over the enemy, taking over their lands, money and offspring. Allah continues:
وَعَسَى أَن تُحِبُّواْ شَيْئًا وَهُوَ شَرٌّ لَّكُمْ
(...and that you like a thing which is bad for you.)
This Ayah is general in meaning. Hence, one might covet something, yet in reality it is not good or beneficial for him, such as refraining from joining the Jihad, for it might lead to the enemy taking over the land and the government. Then, Allah said:
وَاللَّهُ يَعْلَمُ وَأَنتُمْ لاَ تَعْلَمُونَ
(Allah knows, but you do not know.) meaning, He has better knowledge than you of how things will turn out to be in the end, and of what benefits you in this earthly life and the Hereafter. Hence, obey Him and adhere to His commands, so that you may acquire the true guidance.
216- Savaş hoşunuza gitmediği halde üzerinize farz kılındı. Bazen hoşlanmadığınız bir şey, sizin
için hayır olabilir. Sevdiğiniz bir şey de hakkınızda şer olabilir. Allah bilir, siz
bilmezsiniz.
216. Önceleri mü’minler savaşı -zayıflıkları ve buna katlanamayacak durumda olmaları
dolayısıyla- terk etmekle emrolunmuş iken bu âyet-i kerimede Allah yolunda savaş farz
kılınmaktadır. Peygamber sallallahu aleyhi ve sellem Medine’ye hicret edip de müslümanlar
çoğalıp güçlenince Allah onlara savaşma emrini verdi. Savaşın esas itibari ile yorgunluk ve
meşakkati, türlü korku ve tehlikeleri dolayısıyla ve ölümle karşı karşıya getirmesi nedeniyle
nefislerin hoşuna gitmeyen bir şey olduğunu haber verdi. Bununla birlikte Allah yolunda savaş,
katıksız bir hayırdır. Çünkü bu çeşit savaşta büyük mükâfat vardır, onunla can yakıcı azaptan
korunulur, düşmanlara karşı zafer kazanılıp ganimetler elde edilir. Ayrıca onun insanı hoşa
gitmeyen şeylere karşı eğitici özellikleri de vardır.
“Sevdiğiniz bir şey de hakkınızda şer olabilir.” Mesela rahat isteği ile
cihada çıkmayıp oturmak bir kötülüktür. Çünkü cihada çıkmamak Allah’ın yardımının kesilmesine,
düşmanların İslâm’a ve müslümanlara musallat olmasına, zillet ve aşağılıkla karşı karşıya
kalmaya, büyük ecrin kaybedilmesine ve cezanın gerçekleşmesine sebeptir.
Bu âyet-i kerimede ifade edilen hususlar, dini açıdan değişmez kurallardır. Nefislerin,
meşakkatinden dolayı hoşlanmadığı hayır fiilleri mutlaka hayırdır, hakkında rahat ve lezzet
vehmettiği bütün şer fiilleri hiç şüphesiz şerdir. Dünya ile ilgili hususlarda ise bunlar her
zaman geçerli olmayabilir. Aksine mü’min kimse için çoğunlukla görülen durum şudur:
O herhangi bir hususu sevecek olur da Allah da o kimseyi o işten uzak tutacak birtakım sebepler
takdir buyurursa, şüphesiz ki böylesi onun için daha hayırlıdır. Bu gibi durumlarda ona düşen
uygun davranış, Yüce Allah’a şükretmek ve meydana gelenin, hayırlı olduğuna inanmaktır. Çünkü
mü’min, Yüce Allah’ın kuluna kendi nefsinden daha çok merhametli olduğunu bilir. Kulunun
maslahatını kulun kendisinden daha bir gerçekleştirmeye muktedir olduğunu ve kulun maslahatını
ondan daha iyi bildiğini bilir. Nitekim Yüce Allah da “Allah bilir, siz bilmezsiniz”
buyurmaktadır. O halde size yakışan hoşunuza gitsin veya gitmesin, sizi sevindirsin veya
sevindirmesin hakkınızdaki bütün takdirleri gönül hoşluğu ile karşılamaktır.
Savaş emri kayıtlı zikredilmeyecek olsaydı, haram aylar da dahil bütün ayları (zaman itibari ile)
kapsayacak olduğundan dolayı Yüce Allah, haram aylardaki savaşı istisna ederek şöyle buyurmaktadır:
Ô les croyants, combattre pour la cause d’Allah vous a été imposé même si l’âme humaine répugne naturellement à combattre, puisque le combat implique de mettre en péril ses biens et sa vie. Or ce n’est pas parce que vous détestez une chose qu’elle ne peut pas être en réalité, bonne et utile pour vous, comme c’est le cas pour le combat pour la cause d’Allah puisqu’en effet, la victoire sur l’ennemi et l’élévation de la parole d’Allah en sont les rétributions suprêmes. D’autre part, il est possible que vous aimiez une chose qui, au final, est un mal et une nuisance pour vous comme de ne pas participer à la lutte pour la cause d’Allah, puisque l’on encourt pour cela d’être abandonné par Allah et de se retrouver sous la domination de l’ennemi. Allah sait parfaitement ce qui est bien et ce qui est mal alors que vous ne savez pas. Obéissez donc à Son ordre car c’est un bien pour vous.
Vi è stato imposto, o credenti, di lottare per la causa di Allāh, cosa che l'anima naturalmente detesta, poiché implica spendere denaro e vite; e forse odiate qualcosa che è effettivamente buona e utile per voi, come la lotta per la causa di Allāh, che prevede grande ricompensa nella vittoria contro i nemici e nell'esaltare la parola di Allāh. E forse amate qualcosa che è disastroso per voi, come abbandonare la lotta, cosa che porta alla sconfitta e all'aggressione da parte del nemico; e Allāh conosce il bene e il male insito nelle cose, e voi invece non lo conoscete. Dunque rispettate i Suoi ordini; in essi vi è il vostro bene.
Creyentes, se les ha prescrito combatir por la causa de Al‑lah, incluso cuando el alma humana siente natural rechazo a combatir porque el combate implica poner en riesgo la vida. Sin embargo, aunque no les guste algo, no significa que no pueda ser, en realidad, beneficioso, como en el caso del combate por la causa de Al‑lah, ya que la victoria y la elevación de la palabra de Al‑lah son recompensas supremas. Por otro lado, es posible que les guste algo que finalmente resulte ser un perjuicio, como no participar de la lucha por la causa de Al‑lah, porque corren el riesgo de ser abandonados por Al‑lah y encontrarse humillados bajo la dominación de sus enemigos. Al‑lah conoce perfectamente lo que está bien y lo que está mal mientras que ustedes lo ignoran. Obedezcan Sus preceptos porque eso es bueno para ustedes.
Ey Müminler! Allah yolunda savaş sizlere farz kılındı. Savaşta mal ve can kayıpları olduğu için, tabiatı gereği size hoş gelmez .Allah yolunda savaşmak gibi, sizin hoş görmediğiniz bir şey gerçekte sizin için hayırlı ve faydalı olabilir. Çünkü bununla, çok büyük sevap elde etmekle beraber düşmanlara karşı galibiyet ve Allah'ın kelimesini yükseltmek söz konusudur. Cihada katılmamak gibi sizin hoşlandığınız bir şey de sizin için kötülük ve musibet olabilir. Şüphesiz bu durumda, rezillik, utanç ve düşmanların Müslümanlara musallat olması vardır. Allah bütün işlerin hayırlısını ve şerli olanı tam olarak bilir. Sizler ise bunu bilemezsiniz. Onun emrini yerine getirin, zira bunda sizin için hayır vardır.
Diwajibkan kepada kalian -wahai orang-orang mukmin- berperang di jalan Allah, padahal secara naluriah kewajiban ini tidak menyenangkan bagi jiwa manusia karena kewajiban ini menuntut pengorbanan harta dan jiwa. Namun, boleh jadi kalian tidak menyukai sesuatu, padahal sejatinya itu baik dan bermanfaat bagi kalian, seperti berperang di jalan Allah. Di samping berpahala besar, berperang juga mendatangkan kemenangan atas musuh dan bisa meninggikan kalimat Allah. Juga boleh jadi kamu menyukai sesuatu, padahal sejatinya itu buruk dan merugikan bagi kalian, seperti tidak berangkat ke medan jihad; karena tindakan ini dapat mendatangkan kehinaan dan penjajahan oleh musuh. Allah benar-benar mengetahui secara pasti mana perkara yang baik dan mana perkara yang buruk, sedangkan kalian tidak mengetahuinya. Sebab itu, sambutlah perintah-Nya karena perintah-Nya itulah yang berisi kebaikan bagi kalian.
The same is true of all aspects of life. People like to lead free and unrestricted lives, but it is better for them to adhere to God’s laws. They make friends with those who praise them. But they would be better advised to become endeared to their critics—those who are kind enough to point out their faults. In order to save face in the eyes of men, they defy truth, though they would do better to seek honour with God; and God honours only those who uphold the truth. Sacrifice and struggle are things that they shy away from; they prefer a religion which promises paradise without such total involvement. But it would be better for them to engage themselves in the sacrifice and struggle which it entails, for that will benefit them in the long run. The trouble is, they are deeply enmeshed in the present life and its issues, whereas they would be wiser paying attention to matters lying beyond death.
Hỡi những người có đức tin, các ngươi được ban hành nghĩa vụ phải chiến đấu vì chính nghĩa của Allah nhưng đây là điều làm các ngươi ghét bỏ bởi phải hi sinh tài sản và sinh mạng. Nhưng các ngươi nào biết điều mà các ngươi ghét bỏ lại là điều tốt hữu ích cho các ngươi như việc chiến đấu vì chính nghĩa của Allah có biết bao ân phước vĩ đại, trong đó chiến thắng được kẻ thù và giương cao lời phán của Allah (tức câu Shahadah); và ngược lại điều mà các ngươi yêu thích lại là điều xấu có hại cho các ngươi như việc bỏ Jihad bởi nó thể hiện sự hèn nhác và bị kẻ thù khống chế, trong khi Allah duy nhất biết rõ điều nào tốt có lợi cho các ngươi và điều nào xấu gây hại đến các ngươi còn các ngươi thì mù tịt không biết gì, thế nên hãy đáp lại mệnh lệnh của Allah vì nó sẽ tốt cho các ngươi.
Thiên hạ hỏi Ngươi - hỡi Nabi - về giáo lý giết chóc trong những tháng cấm kỵ gồm: Zdul-Qa'dah, Zdul-Hijjah, Muharram và Rajab (tức tháng 11, tháng 12, tháng giêng và tháng 7 lịch Islam). Hãy trả lời họ việc giết chóc trong những tháng này là điều đại cấm kỵ đối với Allah giống như hành động người đa thần ngăn chặn con đường của Allah bị xem là hành động thối tha, nhưng việc cấm người người có đức tin đến Masjid Al-Haram và trục xuất dân cư của khu vực Masjid Al-Haram ra khỏi nó còn tệ hại hơn cả việc giết chóc trong các tháng Haram nữa. Nhóm người đa thần sẽ không ngừng đấu tranh với các ngươi - Hỡi những người có đức tin - để kéo các ngươi rời khỏi tôn giáo chân lý bằng mọi khả năng và kế sách họ thấy được. Thế nên ai phản đạo trong các ngươi và bị chết trên hiện trạng phủ nhận Allah thì mọi công đức trước đây của họ bị tiêu tan và ở Đời Sau họ sẽ bị tống cổ vào Hỏa Ngục và mãi mãi trong đó.
In Rajab, 2 A.H., a group of the Prophet’s companions clashed with a group of the Quraysh (the pagan Makkans), at Nakhlah, which lies between Makkah and Taif. One of the Quraysh was slain. The believers had been under the impression that it was the thirtieth of Jumada al-Thani, the month before Rajab, but Jumada al-Thani had only twenty-nine days that year. The new moon had risen the evening before; it was the first day of Rajab. Now, Rajab is counted among the sacred months, and Arab feeling ran high with regard to the age-old tradition of respect for these months. With this unintentional violation, opponents were able to hurl accusations at the Prophet and his followers. ‘Look, they don’t even respect the sacred months, so far gone are they in their contumacy.’ True, the Quran says in reply, fighting in the sacred months is a sin. But this was just by chance and by mistake. The faithful were not aware that Rajab had begun. Besides, the people who were making this accusation were the very ones who deliberately and persistently engaged in far more criminal activities than fighting in the sacred month. There is nothing more abhorrent in the sight of God than one who is involved in far greater crimes attempting to discredit another by exaggerating the latter’s minor mistakes. When the call to truth was raised among the Quraysh, not only did they deny it themselves, but they sought to prevent others from following it. Their prejudice and antipathy knew no bounds: they even closed the doors of God’s House to the servants of the Lord. In their efforts to force the Prophet’s followers to forsake their faith, the Quraysh also turned them out of their houses, and tormented them with extreme forms of cruelty. And remember, persecution of a person on account of his faith is a crime worse than any other crime in the eyes of God.
Ey Peygamber! İnsanlar sana haram aylarda zilkade, zilhicce, muharrem ve recep aylarında savaş yapmanın hükmünü soruyorlar. Onlara cevap olarak de ki: “Müşriklerin yapmakta olduğu Allah'ın yolundan alıkoymanın çok çirkin olduğu gibi, bu aylarda savaş yapmakta Allah'ın katında çok büyük ve kınanmış bir suçtur. Aynı şekilde Müminlerin Mescid-i Haram’a girmelerine engel olmak ve Mescid-i Haram’ın ahalisini oradan çıkarmak Allah'ın katında haram aylarda savaş yapmaktan daha da büyüktür.” Onların İçinde bulundukları şirk, savaştan daha büyüktür. Ey Müminler! Müşrikler bunu başarabilecekleri bir yol bulabilseler, sizleri hak olan dininizden batıl olan dinlerine döndürünceye dek savaşıp zulümlerine devam ederler. Sizlerden kim dininden döner ve Allah'a karşı inkâr ile ölürse, bütün salih amelleri batıl olur. O, ahirette cehennem ateşine girerek, orada ebedî olarak kalacaktır.
Ô Prophète, les gens te questionnent à propos du fait de combattre durant les mois sacrés (`al-`achhuru l-ħurumu): Dhû al-Qi’dah (dhu l-qi’dah(qi’dati)), Dhû al-Ħijjah, Muħarram et Rajab. Réponds-leur: Le combat durant ces mois est un péché grave, désapprouvé par Allah. Mais Allah désapprouve bien plus encore ce que commettent les mécréants qui éloignent les gens du chemin d’Allah, empêchent les croyants d’accéder à la Mosquée Sacrée et en chassent ses habitants. Pour Allah, tout cela est bien plus grave que de combattre durant les mois sacrés. En outre, le polythéisme qu’ils pratiquent est plus grave que le meurtre. Les polythéistes ne cesseront d’être injustes et de vous combattre, ô croyants, jusqu’à ce que vous renonciez à la véritable religion à laquelle vous êtes fidèles et que vous adoptiez leur fausse religion. Quiconque parmi vous renonce à sa religion annule par cet acte les œuvres pieuses qu’il avait à son actif et son sort dans l’au-delà sera d’être jeté en Enfer et d’y rester éternellement.
Manusia bertanya kepadamu -wahai Nabi- tentang hukum berperang di bulan-bulan haram, yaitu Zulkaidah, Zulhijah, Muharam dan Rajab. Katakanlah untuk menjawab pertanyaan mereka itu, “Berperang di bulan-bulan haram adalah dosa besar dan kemungkaran di sisi Allah. Sebagaimana tindakan orang-orang musyrik yang menghalang-halangi manusia dari jalan Allah adalah perbuatan buruk juga. Tetapi, melarang orang-orang mukmin memasuki Masjidilharam dan mengusir para penghuni Masjidilharam dari dalam masjid itu lebih besar dosanya di sisi Allah daripada berperang di bulan haram, sedangkan kemusyrikan yang mereka jalani itu lebih besar dosanya daripada pembunuhan.” Orang-orang musyrik itu senantiasa berada dalam kezaliman mereka, mereka tidak henti-hentinya memerangi kamu -wahai orang-orang mukmin- sampai mereka berhasil mengeluarkan kalian dari agama yang benar menuju agama mereka yang batil, sekiranya mereka bisa melakukannya. Barang siapa di antara kalian yang meninggalkan agamanya (murtad) dan mati dalam kekafiran kepada Allah maka amal salehnya menjadi sia-sia, dan kelak di akhirat ia akan masuk ke dalam neraka dan menetap di sana untuk selama-lamanya.
O Vjerovjesniče, ljudi te pitaju o propisu borbe u svetim mjesecima: zulkadi, zulhidži, muharemu i redžebu, pa im odgovori da je borba u tim mjesecima veoma ružna stvar kod Allaha, kao što je i ono što su uradili mnogobošci, odvraćajući od Allahova puta, veoma ružna stvar, pa zabranjivanje vjernicima da uđu u Sveti hram, izbacivanje ljudi iz njega, jest kod Allaha gore od borbe u svetom mjesecu, i mnogoboštvo koje čine, veći je grijeh kod Allaha od ubijanja. I mnogobošci će nastaviti da se bore protiv vas, nepravedno, o vjernici, sve dok vas ne odvrate od vaše istinite vjere i vrate u njihovu neispravnu vjeru, ako ikako budu mogli. A onome ko od vas napusti svoju vjeru i umre kao nevjernik, sva dobra djela će mu propasti i skončat će vječno u džehennemu.
Nagtatanong sa iyo ang mga tao, O Propeta, tungkol sa hatol sa pakikipaglaban sa mga Buwang Pinakababanal: ang Dhul qa`dah, ang Dhul ḥijjah, ang Muḥarram, at ang Rajab. Sabihin mo habang sumasagot sa kanila: "Ang pakikipaglaban sa mga buwang ito ay mabigat sa ganang kay Allāh at minamasama kung paanong ang isinasagawa ng mga tagapagtambal dito na pagbalakid sa landas ni Allāh ay minamasagwa gaya niyon. Ang pagpigil sa mga mananampalataya sa Masjid na Pinakababanal at ang pagpapalayas sa mga naninirahan malapit sa Masjid na Pinakababanal mula roon ay higit na mabigat sa ganang kay Allāh kaysa sa pakikipaglaban sa Buwang Pinakababanal. Ang Shirk na taglay nila ay higit na mabigat kaysa sa pagpatay." Hindi titigil ang mga tagapagtambal sa kawalang-katarungan nila habang kumakalaban sa inyo, O mga mananampalataya, hanggang sa magpatalikod sila sa inyo sa relihiyon ninyong totoo patungo sa relihiyon nilang bulaan kung may makakaya silang paraan doon. Ang sinumang tumalikod kabilang sa inyo sa Relihiyon niya at namatay habang siya ay nasa kawalang-pananampalataya kay Allāh, napawalang-saysay nga ang gawa niyang maayos. Ang kauuwian niya sa Kabilang-buhay ay ang pagpasok sa Impiyerno at ang pamamalagi roon magpakailanman.
The people ask you, O Prophet, about the law regarding fighting in the sacred months of Dhū Al-Qa‘dah, Dhū Al-Ḥijjah, Muḥarram and Rajab. Say to them: Fighting in these months is a serious offence in the sight of Allah and is detested, just as the idolaters’ preventing from the path of Allah is also disapproved. Blocking the believers’ access to the Sacred Mosque and removing the people of the Sacred Mosque from it is worse than fighting in a sacred month in the sight of Allah. Their idolatry is worse than killing. The idolaters will continue their oppression by fighting you until they turn you away from your path of truth towards their false path, if they are able to. If anyone turns back from the path of Allah and dies disbelieving in Allah, his good actions shall be reduced to nothing and in the Afterlife he will end up in the fire of Hell, where he will live eternally.
The injunction relating to fighting in the 'sacred' months:
The second of the three verses under comment here proves that fighting is forbidden in Rajab, Dhul-Qa'dah, Dhul-Hijjah and Muharram, the four 'sacred' months. In the same way, there are several verses of the Holy Qur'an where fighting has been very clearly forbid-den during the sacred months, for instance:' ذَٰلِكَ الدِّينُ الْقَيِّمُ ۚ فَلَا تَظْلِمُوا فِيهِنَّ أَنفُسَكُمْ :'Four of them are sacred. That is the right religion' (9:36). Then there is the saying of the Holy Prophet ﷺ in the famous address of the Last Hajj: نھا اربعہ حُرم ثلات متوالیات و رجب مضر 'Four (months) from among them are sacred, out of which three are consecutive and the (fourth) is Rajab of Mudar'. These Qur'anic verses and hadith narrations prove that fighting is haram حرام prohibited in the four months mentioned and this forbiddance is good for ever.
In this connection, ` Ata ibn Abi Rabah, a leading early exponent of Qur'anic exegesis declared on oath that this injunction is there to stay forever. Several others among the respected Successors (Tabi'in) regard this injunction as provenly un-abrogated, but in accordance with the ruling of the majority of Muslim jurists as stated by al-Jassas, this injunction is one of the abrogated ones as maintained by a consensus of jurists and fighting is no more forbidden in any month.
Now comes the question as to which verse of the Holy Qur'an abrogates this injunction. Jurists have taken different positions in this respect. Some say the verse وَقَاتِلُوا الْمُشْرِكِينَ كَافَّةً :'And fight the disbelievers, all of them' (9:36) abrogates it. Many others regard the verse فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ :'Slay the disbelievers wherever you find them' (9:5) as its abrogator. They have taken the word: حَيْثُ here in the sense of 'anytime' meaning thereby that the disbelievers should be killed in whatever month or time they are found. Some have said that the abrogator of this injunction is the very conduct of the Holy Prophet ﷺ since he himself besieged the city of Ta'if during the 'sacred months' and it was during the 'sacred months' that he sent the noble Companion ` Amir al-Ash'ari ؓ on the military expedition of Awtas اوطاس . On these grounds, Jurists in general, regard this injunction as abrogated, al-Jassas calls it وھو قول فقھاء الأنصار : 'This is what the majority of the jurists says'.
Ruh al-Ma` ani, under comments on this verse, and al-Baydawi, under the explanation of the first section of Surah al-Bara'ah have reported a consensus of the community on the abrogation of the forbiddance of fighting during the 'sacred months' (Bayan al-Qur'an).
However, al-Tafsir al-Mazhari answers all these arguments by saying that the sanctity of the 'sacred months' is clearly present in the verse known as Ayah al-sayf or the Verse of the Sword, that is :
إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللَّـهِ اثْنَا عَشَرَ شَهْرًا فِي كِتَابِ اللَّـهِ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ'
The number of months, with God, is twelve (mentioned) in the book of Allah, the day that he created the heavens and the earth; four of them are sacred' (9:36).
Of the verse relating to fighting, this verse was the last one to be revealed and the Address of the Last Hajj which was delivered only 80 days before the Holy Prophet ﷺ passed away clearly indicates the sanctity of the 'sacred months'. For this reason, the verses quoted cannot be regarded as abrogative of this injunction. Moreover, the siege of Ta'if did not take place in the month of Dhul-Qa'dah. It was in Shawwal, therefore, this too cannot be regarded as its abrogator. But, it can certainly be conceded that the absolute forbiddance of fighting in the 'sacred months' which seems to reflect from the verse referred to holds an exception whereby it would become permissible for Muslims to defend themselves, or counter attack the aggressor if disbelievers themselves start the fighting during these months. This much, then, can be termed as abrogated, which finds a clarification in the verse الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ : The holy month for the holy month' (2:194).
The gist of the discussion is that initiating a fight during these months is forbidden forever, but in the event that disbelievers mount an attack on Muslims, then Muslims are permitted to fight back in their defence. A1-Jassas has reported the narration of the blessed Companion Jabir ibn ` Abdullah ؓ who said that the Holy Prophet ﷺ did not fight in any of the 'sacred months' until such time that the initial fighting was started by the disbelievers.
The evil consequences of Apostasy
Towards the end of the verse (217), it has been said that the act of turning into an apostate after having become a Muslim shall be dealt with under the injunction: حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ that is, they shall be those whose deeds have gone waste in this world and in the Hereafter.
Here are some injunctions relating to the apostates:
1. Some examples of 'deeds going waste in this world' are that the wife of an apostate goes out of the bond of marriage; if a relative of an apostate dies as Muslim, he gets no share in the inheritance; all obligations such as prayers and fasting fulfilled in one's state of Islam are reduced to nothing; for such a person funeral prayers are not offered and he or she is not buried in the graveyard meant for Muslims. 'Deeds going waste in the Hereafter' means that one gets no reward for acts of worship and enters the Hell to stay there forever.
2. Should an apostate become a Muslim once again, at least this much is certain that he could hope to salvage himself away from Hell in the Hereafter, while during the remaining tenure of his life in the mortal world, the injunctions of Islam will be operative for him. But, there is a difference of opinion among jurists about what would happen to a person who has already done his Hajj - would it be obligatory on him, given the capability, to do it all over again, or would it not? Similarly, in the Hereafter, would the reward for his previous religious performances, such as prayers and fasting, revert back to him, or would they not? Imam Abu Hanifah (رح) says that it is obligatory on him to do his Hajj again and he does not subscribe to the opinion that he will be rewarded for his previous prayers and fasting while Imam Shafi` I شافعی (رح) differs on both issues.
3. For one who is basically a disbeliever, the position is that the reward for his good deeds in a state of disbelief is held in abeyance. If there comes the time when he embraces Islam, he gets a matching reward for all such deeds, but in the event that he dies an infidel, everything goes waste. The Hadith statement: اسلمت علی ما اسلفت من خیر : 'You have embraced Islam with all the good deeds which you have performed earlier' means just this.
4. In short, the fate of an apostate is worse than that of an original disbeliever. This is why Jizyah جزیہ can be accepted from an original disbeliever while a male apostate who does not return to Islam is killed. If the apostate is a woman, she is imprisoned for life. The reason is that their conduct insults Islam and the insult of such a binding authority deserves no less a punishment.
The Nakhlah Military Maneuvers, and the Ruling on Fighting during the Sacred Months
Ibn Abu Hatim reported that Jundub bin `Abdullah said: Allah's Messenger ﷺ assembled a group of men under the command of Abu `Ubaydah bin Jarrah. When he was about to march, he started crying for the thought of missing Allah's Messenger ﷺ . Consequently, the Messenger relieved Abu `Ubaydah from command, appointed `Abdullah bin Jahsh instead, gave him some written instructions and commanded him not to read the instructions until he reached such and such area. He also said to `Abdullah:
«لَا تُكْرِهَنَّ أَحَدًا عَلَى السَّيْرِ مَعَكَ مِنْ أَصْحَابِك».
(Do not compel any of your men to continue marching with you thereafter.)
When `Abdullah read the instructions, he recited Istirja` saying, `Truly! to Allah we belong and truly, to Him we shall return'; and refer to (2:156) and said, "I hear and obey Allah and His Messenger." He then told his companions the story and read the instructions to them, and two men went back while the rest remained. Soon after, they found Ibn Hadrami (one of the disbelievers of Quraysh) and killed him not knowing that that day was in Rajab or Jumadi (where Rajab is the Sacred Month). The polytheists said to the Muslims, "You have committed murder in the Sacred Month." Allah then revealed:
يَسْـَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ قُلْ قِتَالٌ فِيهِ كَبِيرٌ
(They ask you concerning fighting in the Sacred Months. Say, "Fighting therein is a great (transgression)...")
Abdul-Malik bin Hisham, who compiled the Sirah (life story of the Prophet ), related that Ziyad bin `Abdullah Bakka'i said that Muhammad bin Ishaq bin Yasar Al-Madani wrote in his book on the Sirah, "Allah's Messenger ﷺ sent `Abdullah bin Jahsh bin Riyab Al-Asadi in Rajab, after he (the Prophet ) came back from the first battle of Badr. The Prophet sent eight people with him, all from among the Muhajirun and none from the Ansar. He also gave him some written instructions and ordered him not to read them until he marched for two days. `Abdullah should then read the instructions and march to implement them, but should not force any of those who were with him to accompany him.
The companions of `Abdullah bin Jahsh were all from the Muhajirun, from the tribe of Banu `Abd Shams bin `Abd Manaf, there was Abu Hudhayfah bin `Utbah bin Rabi`ah bin `Abd Shams bin `Abd Manaf. From their allies, there was `Abdullah bin Jahsh, who was the commander of the army unit, and `Ukkashah bin Mihsan from the tribe of Banu Asad bin Khuzaymah. From the tribe of Banu Nawfal bin `Abd Manaf, there was `Utbah bin Ghazwan bin Jabir, one of their allies. From the tribe of Banu Zuhrah bin Kilab, there was Sa`d bin Abu Waqqas. From Banu Ka`b, there were their allies: `Adi bin `Amr bin Ar-Rabi`ah not from the tribe of Ibn Wa'il; Waqid bin `Abdullah bin `Abd Manaf bin `Arin bin Tha`labah bin Yarbu` from Banu Tamim; and Khalid bin Bukair from the tribe of Banu Sa`d bin Layth, Suhayl bin Bayda' from Banu Al-Harith bin Fihr was also among them. When `Abdullah bin Jahsh marched for two days, he opened and read the (Prophet's) instructions, "When you read these instructions, march until you set camp at Nakhlah between Makkah and At-Ta'if. There, watch the movements of the caravan of Quraysh and collect news about them for us." When `Abdullah bin Jahsh read the document, he said, "I hear and obey." He then said to his companions, "Allah's Messenger ﷺ has commanded me to march forth to Nakhlah to watch the movements of the caravan of Quraysh and to inform him about their news. He has prohibited me from forcing any of you (to go with me). So, those who seek martyrdom, they should march with me. Those who dislike the idea of martyrdom, let them turn back. Surely, I will implement the command of Allah's Messenger ﷺ." He and his companions continued without any of them turning back.
`Abdullah entered the Hijaz area (western Arabia) until he reached an area called Buhran, close to Furu`. There, Sa`d bin Abu Waqqas and `Utbah bin Ghazwan lost the camel that they were riding in turns, and they went back to search for it while `Abdullah bin Jahsh and the rest of his companions continued until they reached Nakhlah. Then, a caravan belonging to the Quraysh passed by carrying raisins, food stuff and some trade items for the Quraysh. `Amr bin Hadrami, whose name was `Abdullah bin `Abbad, was in the caravan, as well as `Uthman bin `Abdullah bin Al-Mughirah and his brother Nawfal bin `Abdullah from the tribe of Makhzum, and Al-Hakam bin Kaysan, a freed slave of Hisham bin Al-Mughirah. When they saw the Companions they were frightened, but when they saw `Ukkashah bin Mihsan their fears subsided, since his head was shaved. They said, "These people seek the `Umrah, so there is no need to fear them."
The Companions conferred among themselves. That day was the last day in the (sacred) month of Rajab. They said to each other, "By Allah! If you let them pass, they will soon enter the Sacred Area and take refuge in it from you. If you kill them, you will kill them during the Sacred Month." They at first hesitated and did not like to attack them. They then began encouraging themselves and decided to kill whomever they could among the disbelievers and to confiscate whatever they had. Hence, Waqid bin `Abdullah At-Tamimi shot an arrow at `Amr bin Al-Hadrami and killed him. `Uthman bin `Abdullah and Al-Hakam bin Kaysan gave themselves up, while Nawfal bin `Abdullah was able to outrun them in flight. Later on, `Abdullah bin Jahsh and his companions went back to Allah's Messenger ﷺ in Al-Madinah with the caravan and the two prisoners. dIbn Ishaq went on: I was told that some members of the family of `Abdullah bin Jahsh said that `Abdullah said to his companions: "Allah's Messenger ﷺ will have one-fifth of what we have confiscated." This occurred before Allah required one-fifth for His Messenger from the war booty. So, `Abdullah designated one-fifth of the caravan for Allah's Messenger ﷺ and divided the rest among his companions. Ibn Ishaq also stated that at first, when the Sariyah came back to Allah's Messenger , he said to them:
«مَا أَمَرْتُكُمْ بِقِتَالٍ فِي الشَّهْرِ الْحَرَام»
(I have not commanded you to conduct warfare during the Sacred Month. )
He left the caravan and the two prisoners alone and did not take any share of the war booty.
When Allah's Messenger ﷺ did that, the soldiers from the attack were concerned and felt that they were destroyed, and their Muslim brethren criticized them for what they did. The Quraysh said that Muhammad ﷺ and his Companions violated the sanctity of the Sacred Month and shed blood, confiscated property and took prisoners during it. Those who refuted them among the Muslims who remained in Makkah replied that the Muslims had done that during the month of Sha`ban (which is not a sacred month). Meanwhile, the Jews were pleased about what happened to Allah's Messenger ﷺ . They said, ` Amr bin Hadrami was killed by Waqid bin `Abdullah: `Amr, means the war has started, Hadrami means the war has come, as for Waqid (bin `Abdullah): the war has raged (using some of the literal meanings of these names to support their fortune-telling!)." But, Allah made all that turn against them.
The people continued talking about this matter, then Allah revealed to His Messenger :
يَسْـَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ قُلْ قِتَالٌ فِيهِ كَبِيرٌ وَصَدٌّ عَن سَبِيلِ اللَّهِ وَكُفْرٌ بِهِ وَالْمَسْجِدِ الْحَرَامِ وَإِخْرَاجُ أَهْلِهِ مِنْهُ أَكْبَرُ عِندَ اللَّهِ وَالْفِتْنَةُ أَكْبَرُ مِنَ الْقَتْلِ
(They ask you concerning fighting in the Sacred Months. Say, "Fighting therein is a great (transgression) but a greater (transgression) with Allah is to prevent mankind from following the way of Allah, to disbelieve in Him, to prevent access to Al-Masjid Al-Haram (at Makkah), and to drive out its inhabitants, and Al-Fitnah is worse than killing.)
This Ayah means, `If you had killed during the Sacred Month, they (disbelievers of Quraysh) have hindered you from the path of Allah and disbelieved in it. They also prevented you from entering the Sacred Mosque, and expelled you from it, while you are its people,
أَكْبَرُ عِندَ اللَّهِ
(...a greater (transgression) with Allah) than killing whom you killed among them. Also:
وَالْفِتْنَةُ أَكْبَرُ مِنَ الْقَتْلِ
(...and Al-Fitnah is worse than killing.) means, trying to force the Muslims to revert from their religion and re-embrace Kufr after they had believed, is worse with Allah than killing.' Allah said:
وَلاَ يَزَالُونَ يُقَـتِلُونَكُمْ حَتَّى يَرُدُّوكُمْ عَن دِينِكُمْ إِنِ اسْتَطَاعُواْ
(And they will never cease fighting you until they turn you back from your religion (Islamic Monotheism) if they can.)
So, they will go on fighting you with unrelenting viciousness.
Ibn Ishaq went on: When the Qur'an touched this subject and Allah brought relief to the Muslims instead of the sadness that had befallen them, Allah's Messenger ﷺ took possession of the caravan and the two prisoners. The Quraysh offered to ransom the two prisoners, `Uthman bin `Abdullah and Hakam bin Kaysan. Allah's Messenger ﷺ said:
«لَا نَفْدِيكُمُوهُمَا حَتَّى يَقْدَمَ صَاحِبَانَا»
(We will not accept your ransom until our two companions return safely. ) meaning Sa`d bin Abu Waqqas and `Utbah bin Ghazwan, "For we fear for their safety with you. If you kill them, we will kill your people." Later on, Sa`d and `Utbah returned safely and Allah's Messenger ﷺ accepted the Quraysh's ransom for their prisoners. As for Al-Hakam bin Kaysan, he became Muslim and his Islam strengthened. He remained with Allah's Messenger ﷺ until he was martyred during the incident at Bir Ma`unah (when the Prophet sent seventy Companions to Najd to teach them Islam, but Banu Sulaim killed them all except two). As for `Uthman bin `Abdullah, he went back to Makkah and died there as a disbeliever.
Ibn Ishaq went on: When `Abdullah bin Jahsh and his companions were relieved from their depressing thoughts after the Qur'an was revealed about this subject, they sought the reward of the fighters (in Allah's way). They said, "O Messenger of Allah ﷺ! We wish that this incident be considered a battle for us, so that we gain the rewards of the Mujahidin." Then, Allah revealed:
إِنَّ الَّذِينَ ءَامَنُواْ وَالَّذِينَ هَاجَرُواْ وَجَـهَدُواْ فِي سَبِيلِ اللَّهِ أُوْلـئِكَ يَرْجُونَ رَحْمَةَ اللَّهِ وَاللَّهُ غَفُورٌ رَّحِيمٌ
(Verily, those who have believed, and those who have emigrated (for Allah's religion) and have striven hard in the way of Allah, all these hope for Allah's mercy. And Allah is Oft-Forgiving, Most Merciful.)
Hence, Allah has greatly elevated their hopes of gaining what they had wished for.
Profeta, las personas te preguntan sobre el hecho de combatir durante los meses sagrados que son dhu al-qi’dah, dhu al-jiyyah, muharram y rayab. Respóndeles: Combatir durante estos meses es un pecado grave, condenado por Al‑lah. Pero Al‑lah desaprueba aún más lo que hacen los incrédulos que alejan a la gente del camino de Al‑lah, impiden a los creyentes acceder a la Mezquita Sagrada y expulsan a los creyentes que allí habitan. Para Al‑lah, todo esto es mucho más grave que combatir durante los meses sagrados. Por otro lado, el politeísmo que practican es más grave que el asesinato. Los politeístas no dejarán de ser injustos y de combatirlos, creyentes, hasta que ustedes renuncien a la verdadera religión, a la que ustedes son fieles, y adopten su falsa religión. Aquel de ustedes que renuncie a su religión, anula con ese acto las obras piadosas que tenía en su haber, y su destino en el Más Allá será ser arrojado en el Infierno y permanecer allí eternamente.
217- Sana haram ayı, onda savaşmayı sorarlar. De ki: “Onda yapılan savaş
büyük bir günahtır; ama Allah yolundan alıkoymak, O’nu inkâr etmek, Mescid-i Haram’dan alıkoymak
ve ahalisini oradan çıkarmak ise Allah katında çok daha büyük bir günahtır. Fitne katilden daha
büyük bir günahtır. Eğer güçleri yetse sizi dininizden döndürünceye kadar sizinle savaşmaktan
geri durmazlar. Artık içinizden her kim dininden irtidat eder de kâfir olarak ölürse işte
böylelerinin bütün amelleri dünyada da âhirette de heder olup gider. Onlar ateş ehlidirler ve
onlar orada ebediyen kalacaklardır.
217. “Sana haram ayı, onda savaşmayı sorarlar” buyruğu ile ilgili olarak
cumhur, haram aylarda savaşmanın haram kılınmasının, müşriklerin bulundukları yerde öldürülmesi
emri ile nesh edildiği görüşündedir. Bazı müfessirler ise bunun nesh olmadığı görüşündedirler.
Çünkü mutlak olan emir, mukayyed olana hamledilir. Bu âyet-i kerime ise mutlak olan savaşma
emrinin umumunu kayıtlamaktadır. Çünkü haram ayların meziyetlerinin en büyüğü bu aylarda
savaşmanın haram kılınmasıdır. Ancak bu hüküm, yalnızca savaşı başlatmak ile ilgilidir. Savunma
kastı ile savaş ise Haram beldede caiz olduğu gibi Haram aylarda da caizdir.
Bu âyet-i kerime Abdullah b. Cahş seriyyesinin başından geçen ve onların Amr bin el-Hadramî’yi
öldürüp mallarını almaları dolayısıyla meydana gelen olaylardan ötürü nazil olduğundan ve bu
durum denildiğine göre Recep ayında cereyan ettiğinden dolayı müşrikler, müslümanları haram
aylarda çarpışmalarından dolayı ayıpladılar. Ancak onlar bu ayıplamalarında haksızdılar. Zira
onların öyle çirkin fiilleri vardı ki bunların bir tanesi bile müslümanları ayıplandıkları
şeyden çok daha büyüktür. İşte Yüce Allah onlarda bulunan bu çirkinlikleri beyan etmek üzere şöyle buyurmaktadır:“Ama Allah yolundan alıkoymak” yani müşriklerin Allah’a ve Rasûlü’ne
iman etmek isteyen kimselere engel olmaları, Allah’a iman edenleri eziyet ve işkencelere maruz
bırakarak dinlerinden döndürmek için çalışmaları, haram aylardaki ve haram beldedeki küfürleri
-ki küfür yalnız başına bile kötülük olarak yeter, özellikle de haram aylarda ve haram beldede
meydana gelmişse-… “Ahalisini oradan çıkarmak” yani Mescid-i Haram’ın
ahalisi olan Peygamber sallallahu aleyhi ve sellem ve ashabını oradan çıkarmak… Çünkü bizzat bu
ahalisi ona müşriklerden daha bir layıktırlar ve gerçek manada Mescid-i Haram’ın imar edicileri
onlardır. Ancak müşrikler onları Mescid-i Haram’dan çıkardılar ve ona ulaşmalarına imkân
tanımadılar. Oysa ibadet için bu Beyt’in civarında duran da dışardan gelen de birbirine eşittir.
İşte bu işlerin her birisi tek başına bile haram aylarda “katilden daha büyüktür.”
Peki ya bütün bu kötü işlerin onlarda bir arada bunmasına ne demeli? Böylelikle onların,
mü’minleri ayıplamalarında haksız, ayrıca fasık ve zalim oldukları anlaşılmaktadır.
Daha sonra Yüce Allah onların mü’minlerle savaşı devam ettireceklerini haber vermektedir.
Maksatları müslümanların mallarını almak ve onları öldürmek değildir. Asıl maksatları onları
dinlerinden döndürmek ve imanlarından sonra kâfir olmalarını sağlamaktır ki böylelikle Cehennem
ehli olsunlar diye. Bu hususta bütün güçlerini ortaya koymaktadırlar. Ellerinden geldiği kadar
çalışmaktadırlar. Allah ise mutlaka nurunu tamamlayacaktır; kâfirler hoşlanmasa bile.
Bu genel olarak bütün kâfirlerin özelliğidir. Kendilerinin dışındakilerle dinlerinden geri
döndürünceye kadar savaşı sürdürürler. Özellikle yahudiler ve Hıristiyanlar… Zira onlar bu iş
için cemiyetler kurdular. Misyonerleri dört bir tarafa yaydılar. Doktorlar gönderdiler, okullar
yaptılar. Maksatları ise ümmetleri dinlerinden uzaklaştırmak, kendi dinlerine sokmaktır.
Ellerinden gelen bütün imkânları ile kendilerinin dışındaki ümmetleri, dinleri hakkında
şüphelere düşürmeye gayret ettiler.
Ancak mü’minlere İslâm’ı lütfeden, onlar için bu değerli dinini seçen, onlar lehine dinini tamamlayan Allah’tan umudumuz şudur:
O, mü’minlerin dinini en mükemmel şekilde uygulamaları sureti ile onlar üzerindeki nimetini
tamamlayacaktır. Nurunu söndürmek isteyen herkesi de yardımsız bırakacaktır. Hile ve tuzaklarına
kendilerini düşürecektir. Dinini zafere kavuşturacak, adını yüceltecektir. Şu âyet-i kerime de
bu bakımdan -kendilerinden önceki kâfirler hakkında doğruyu dile getirdiği gibi- şimdi hali
hazırda mevcut kâfirler hakkında da doğru çıkacaktır, dedikleri gerçekleşecektir:“O kâfirler şüphesiz mallarını Allah yolundan alıkoymak için harcarlar. Yakında da onları harcayacaklar, sonra bu onlara bir yürek acısı olacaktır, sonra da yenilgiye uğrayacaklardır. Kâfir olanlar toplanıp Cehenneme sürüleceklerdir.”(el-Enfal, 8/36)
Daha sonra Yüce Allah, küfrü İslâm’a tercih etmek sureti ile irtidat eden ve kâfir olarak ölene kadar bu halde devam eden kimseler hakkında şöylece haber vermektedir:“İşte böylelerinin bütün amelleri dünyada da âhirette de heder olup gider.”
Çünkü bu amellerin kabul edilmesi için gerekli şart olan İslam yoktur. “Onlar ateş ehlidir ve orada ebedi kalacaklardır.”
Âyet-i kerime mefhumu ile irtidad ettikten sonra İslâm’a tekrar dönenin önceki amellerinin de
geri döneceğine delildir. Aynı şekilde masiyetlerden tevbe eden kimselerin de önceki amelleri
tekrar kendilerine döner.
La gente ti chiede, o Profeta, riguardo la regola sul combattimento nei mesi sacri: Thy Al-Ǭadah ذي القعدة, Thy Ħijjah ذي الحجّة, Muħarram محرّم e Rajeb رجب. Di', in loro risposta: "La lotta in questi mesi è un fatto grave presso Allāh, grave quanto ciò che fanno i politeisti, che sbarrano la via di Allāh ed impediscono ai credenti di raggiungere la Moschea Sacraالمسجد الحرام, ed esiliano i suoi abitanti; e quest'ultimo fatto è più grave, presso Allāh, della lotta in questi mesi. E la loro idolatria è più grave della lotta in questi mesi. E gli idolatri, nella loro perdizione, continueranno a combattervi, o voi credenti, finché non rinnegherete la Retta Via per seguire la loro fede, nella perdizione, se riescono nel loro scopo. E chi di voi abbandona la propria fede e muore rinnegando Allāh, tutte le sue opere saranno vane, e il suo destino, nell'Aldilà, sarà l'Inferno, dove resterà in eterno.
"Mereka bertanya kepadamu tentang berperang pada bulan Haram. Katakanlah, 'Berperang dalam bulan
itu adalah dosa besar; tetapi menghalangi (manusia) dari jalan Allah,
kafir kepada Allah, (menghalangi masuk) Masjidil Haram dan mengusir
pendu-duknya dari sekitarnya, lebih besar (dosanya) di sisi Allah. Dan
berbuat fitnah lebih besar (dosanya) daripada membunuh.' Mereka tidak
henti-hentinya memerangi kamu sampai mereka (dapat) me-ngembalikan kamu
dari agamamu (kepada kekafiran), seandainya mereka sanggup. Barangsiapa
yang murtad di antara kamu dari agamanya, lalu dia mati dalam kekafiran, maka mereka itulah yang
sia-sia amalannya di dunia dan di akhirat, dan mereka itulah penghuni neraka, mereka kekal di
dalamnya'." (Al-Baqarah: 217).
(217) Sebagian besar ulama berpendapat bahwa haramnya peperangan pada
bulan-bulan haram itu telah dimansukh oleh pe-rintah memerangi kaum musyrikin di mana pun mereka
ditemu-kan. Sedangkan sebagian ahli tafsir berkata bahwa hukum tersebut tidaklah dimansukh,
karena nash (teks) yang muthlaq (umum) harus
dipahami dengan teks yang muqayyad (diberi batasan), sedangkan ayat ini
adalah teks yang memberi batasan keumuman ayat-ayat tentang perintah berperang secara umum, dan
juga karena di antara keistimewaan bulan-bulan haram itu, bahkan keistimewaannya yang paling
besar adalah haramnya peperangan padanya. Ini adalah dalam konteks memulai perang (ofensif), adapun bila dalam konteks membela diri (defensif),
maka boleh dilakukan pada bulan-bulan tersebut, sebagaimana juga dibolehkan di dalam tanah
haram.
Dan tatkala ayat ini turun disebabkan apa yang terjadi pada pasukan kecil Abdullah bin
Jahsy[16] dan pembunuhan mereka ter-hadap Amr bin al-Hadhrami serta
pengambilan harta mereka -di mana kejadian tersebut menurut suatu pendapat adalah pada bulan
Rajab- kaum musyrikin mencela kaum Muslimin karena melakukan peperangan dalam bulan-bulan haram,
dan kaum musyrikin ter-sebut telah berlaku zhalim dalam mencela kaum Muslimin, karena mereka
sendiri memiliki perbuatan-perbuatan yang jelek yang se-bagiannya lebih keji daripada yang telah
mereka tuduhkan terhadap kaum Muslimin.
Allah تعالى berfirman tentang penjelasan yang ada pada me-reka, ﴾ وَصَدٌّ عَن سَبِيلِ ٱللَّهِ
﴿ "Menghalangi (manusia) dari jalan Allah," artinya, kaum musyrikin menghalangi orang yang hendak masuk Islam dan beriman kepada Allah dan RasulNya, menyiksa orang yang telah beriman kepadaNya dan usaha mereka dalam mengembali-kan orang-orang tersebut dari Agama mereka, dan kekufuran me-reka yang terjadi pada bulan-bulan haram dan pada tanah haram, yang dengan itu saja sudah cukup menjadi suatu keburukan, maka bagaimana jika itu terjadi pada bulan haram dan di negeri haram?
﴾ وَإِخۡرَاجُ أَهۡلِهِۦ ﴿ "Dan mengusir penduduknya," maksudnya, pendu-duk Masjidil Haram, yaitu Nabi ﷺ dan para sahabat beliau, karena mereka lebih berhak terhadap Masjidil Haram daripada kaum musyrikin, dan mereka itulah yang sebenarnya memakmurkannya. Tetapi mereka mengusir kaum Muslimin ﴾
مِنۡهُ ﴿ "dari sekitarnya"; dan mereka tidak memberikan kesempatan agar Nabi ﷺ dan para sahabat beliau sampai kepadanya, padahal tanah haram itu sama saja bagi orang yang menetap maupun yang tidak.
Semua perkara-perkara tadi, masing-masing saja darinya, ﴾ أَكۡبَرُ مِنَ ٱلۡقَتۡلِۗ ﴿ "lebih besar (dosanya) daripada membunuh" pada bulan haram, bagaimana tidak, padahal hal-hal tersebut telah terkumpul pada mereka. Sehingga diketahui bahwasanya mereka itu adalah orang-orang yang fasik lagi zhalim dalam celaan mereka terhadap kaum Muslimin.
Kemudian Allah تعالى mengabarkan bahwasanya mereka akan terus memerangi kaum Muslimin. Tujuan mereka bukanlah harta dan membunuh mereka, akan tetapi mengembalikan kaum Mus-limin dari agama mereka sebagai orang-orang yang kafir setelah keimanan mereka, hingga mereka menjadi penghuni-penghuni Neraka Sa'ir. Mereka mengerahkan segala kemampuan mereka dalam hal tersebut dan berusaha dengan segala kemungkinan yang bisa mereka lakukan, namun Allah tidaklah mau kecuali hanya menyempurnakan cahayaNya walaupun kaum kafir membencinya.
Sifat ini adalah umum bagi semua orang. Mereka akan terus memerangi selain mereka (dari kaum Mukminin) hingga mengem-balikan mereka dari Agama mereka, khususnya ahli Kitab dari kaum Yahudi dan Nasrani yang mengerahkan yayasan-yayasan, menyebarkan missionaris, mengirim dokter-dokter, mendirikan sekolah-sekolah untuk menarik seluruh umat kepada agama me-reka, memasukkan segala macam syubhat ke dalam agama mereka, demi mengaburkannya bagi pemeluk-pemeluknya, agar mereka ragu terhadap agamanya. Akan tetapi apa yang diharapkan adalah dari Allah تعالى yang telah mengaruniakan kepada kaum Mukminin dengan Islam, yang telah memilihkan bagi mereka agama yang lurus, Yang telah menyempurnakan bagi mereka agamaNya dan menyempurnakan kenikmatanNya atas mereka dengan menegak-kan agama sebaik-baiknya, Yang menghinakan orang yang hendak memadamkan cahayaNya, Yang telah menjadikan tipu daya me-reka kembali kepada diri mereka sendiri, Yang telah membela aga-maNya, meninggikan kalimatNya, dan agar ayat ini benar-benar terbukti terhadap orang-orang yang ada dari kaum kafir sebagai-mana telah terbukti terhadap orang-orang yang sebelum mereka,
﴾ إِنَّ ٱلَّذِينَ كَفَرُواْ يُنفِقُونَ أَمۡوَٰلَهُمۡ لِيَصُدُّواْ عَن سَبِيلِ ٱللَّهِۚ فَسَيُنفِقُونَهَا ثُمَّ
تَكُونُ عَلَيۡهِمۡ حَسۡرَةٗ ثُمَّ يُغۡلَبُونَۗ وَٱلَّذِينَ كَفَرُوٓاْ إِلَىٰ جَهَنَّمَ
يُحۡشَرُونَ 36 ﴿
"Sesungguhnya orang-orang yang kafir menafkahkan harta mereka untuk menghalangi (orang) dari jalan Allah. Mereka akan menafkahkan harta itu, kemudian menjadi penyesalan bagi mereka, dan mereka akan dikalahkan. Dan ke dalam Jahanamlah orang-orang yang kafir itu dikum-pulkan." (Al-Anfal: 36).
Kemudian Allah تعالى mengabarkan bahwa barangsiapa yang keluar dari Islam yaitu dengan memilih kekufuran dan ia terus dalam kekafiran hingga ia meninggal sebagai seorang kafir, ﴾
فَأُوْلَٰٓئِكَ حَبِطَتۡ أَعۡمَٰلُهُمۡ فِي ٱلدُّنۡيَا وَٱلۡأٓخِرَةِۖ ﴿ "maka mereka itulah yang sia-sia amalannya di dunia dan di akhirat," karena tidak ada syaratnya, yaitu Islam, ﴾
وَأُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ ﴿ "dan mereka itulah penghuni neraka,
mereka kekal di dalamnya."
Ayat ini menunjukkan (menurut pemahamannya secara terbalik) bahwa orang
yang keluar dari Islam kemudian kembali masuk Islam, maka amalan-amalannya akan kembali lagi
(yaitu yang sebelum ia murtad). Demikian pula bagi orang yang bertaubat
dari kemaksiatan, maka akan kembali kepadanya segala pahala perbuatan-perbuatannya yang
terdahulu.
Aquellos que creen en Al‑lah y Su Mensajero, que abandonaron su hogar para emigrar hacia Al‑lah y Su Mensajero, y tienen que combatir para que la palabra de Al‑lah esté en lo más alto, pueden esperar la misericordia y el perdón de Al‑lah. Al‑lah perdona los pecados de Sus servidores y es misericordioso con ellos.
In verità, coloro che credono in Allāh e nel Suo Messaggero, e coloro che hanno abbandonato le loro case, che sono conformi alla legge di Allāh e al Suo Messaggero ed hanno combattuto affinché la Parola di Allāh sia quella dominante, essi sono coloro che bramano la Misericordia e il Perdono di Allāh. E Allāh è Perdonatore.
218- Şüphesiz iman edenler, hicret edip de Allah yolunda cihad edenler var ya işte onlar,
Allah’ın rahmetini umabilirler. Allah da Ğafûrdur, Rahîmdir.
218. Bu üç çeşit amel, mutluluğun adresi ve ubudiyetin/kulluğun eksenidir. İnsanın kazancı,
zarar ve ziyanı bunlarla ortaya çıkar. İmanı ele alalım. Onun faziletini anlatmaya imkân yoktur.
Mutluları bedbahtlardan, cennetlikleri cehennemliklerden ayırt edici özelliğe sahip bir esas
hakkında ne söylenebilir ki! Kul iman sahibi olduğu takdirde yaptığı hayır işler kabul olunur,
ona sahip olmadı mı onun hiçbir harcaması, hiçbir fidyesi, farz ve nafilesi kabul olunmaz.
Hicrete gelince; hicret sevilen ve alışılmış şeylerden Allah’ın rızası için ayrılmak demektir.
Muhacir vatanını, mallarını, aile halkını, dostlarını Yüce Allah’a yakınlaşmak ve dinine
yardımcı olmak kastı ile bırakıp gider.
Cihad ise; düşmanlarla çarpışmak için bütün gayretini ortaya koymak, Allah’ın dinini zafere
ulaştırıp şeytanın dininin kökünü kazımak için bütün gayreti ile çalışmaktır. Cihad salih
amellerin zirvesidir. Ona verilen mükâfat da en üstün mükâfattır. İslâm dairesinin
genişletilmesi, putlara tapanların yenik düşürülmesi, müslümanların can, mal ve çoluk
çocuklarının güvenlik altına alınmasının en önemli yolu cihaddır.
Sıkıntı ve zorluklarına rağmen bu üç ameli gereği gibi yerine getiren bir kimse diğerlerini daha
ileri derecede ve daha mükemmel bir şekilde yerine getirir. Bu gibi kimselerin Allah’ın
rahmetini ummaları haklarıdır. Çünkü bunlar rahmeti gerektiren sebepleri yerine getirmişlerdir.
Bu buyrukta Allah’ın rahmetini ummanın ancak mutluluğun sebeplerini yerine getirdikten sonra
olacağına delil vardır. Tembelliğe ve sebepleri yerine getirmemeye rağmen umut sahibi olmak ise
bir acizliktir, boş bir temenni ve aldanıştır. Bu, o kimsenin gayretinin azlığına ve kıt akıllı
olduğuna delildir. Zira bu, evlenmeden çocuk sahibi olmayı, tohum atıp sulamadan mahsul almayı
ummak gibidir.
Yüce Allah’ın:“İşte onlar Allah’ın rahmetini umabilirler” buyruğunda kulun -yaptığı
ameller ne olursa olsun- onlara dayanıp güvenmemesi gerektiğine, bunun yerine Rabbinin rahmetini
umması, amellerinin kabul edilerek günahlarının bağışlanıp kusurlarının da örtüleceğini umması
gerektiğine delil vardır. Bundan dolayı Yüce Allah devamla şöyle buyurmuştur:“Allah Ğafûrdur”
samimi bir şekilde tevbe edenlerin günahlarını bağışlayıcıdır; “Rahîmdir” onun rahmeti her şeyi kuşatmıştır, onun cömertlik ve bağışı bütün canlıları kapsamıştır.
Bu buyrukta sözü geçen amelleri yerine getiren kimselerin Allah’ın mağfiretini elde edeceklerine delil vardır. Çünkü “Hiç şüphesiz iyilikler kötülükleri giderir.”(Hud, 11/114) Bunlar Allah’ın rahmetine nail olurlar. Allah’ın
mağfiretine de nail olundu mu artık dünya ve âhiretin cezaları onlardan uzaklaştırılır. Çünkü
cezalar günahların bir neticesidir. Onlar ise bağışlanmış ve etkileri ortadan kalkmıştır. Böyle
bir kimse ilâhi rahmeti elde etti mi artık dünya ve âhiretindeki her türlü hayrı elde etmiş
olur. Hatta bunların sözü geçen amelleri bile Allah’ın onlara rahmetinin bir parçasıdır. Zira
Allah bu hususta muvaffakiyet vermemiş olsaydı onlar bu amellere yönelemezlerdi. Allah bu
amelleri işleme gücünü vermemiş olsaydı, onları yapamazlardı. Allah bu amelleri işleyenlere
ihsan ve lütufta bulunmamış olsaydı bu amellerini tamama erdirmez ve onlardan kabul etmezdi.
Başında da sonunda lütuf yalnız O’nundur. Sebebi de lütfeden odur, sebebin sonucunu da.
"Sesungguhnya orang-orang yang beriman, orang-orang yang berhijrah dan berjihad di jalan Allah,
mereka itu mengharapkan rahmat Allah, dan Allah Maha Pengampun lagi Maha Penyayang." (Al-Baqarah: 218).
(218) Amalan-amalan yang tiga tersebut merupakan tanda-tanda kebahagiaan
dan poros utama penghambaan. Dengan semua itu dapat diketahui keuntungan atau kerugian yang
diderita se-orang manusia. Adapun tentang keimanan, maka tidaklah perlu Anda bertanya lagi
tentang keutamaannya, dan bagaimana mena-nyakan suatu hal yang merupakan pembeda antara
orang-orang yang bahagia dari orang-orang yang sengsara? Demikian juga pembeda antara penghuni
surga dari penghuni neraka. Dan iman itulah yang apabila ada pada seorang hamba, niscaya amalan
ke-baikannya diterima, dan bila tidak ada, niscaya tidak akan diterima darinya tindakan,
keadilan, kewajiban, dan sunnah.
Hijrah adalah meninggalkan orang-orang yang dicintai dan disayangi hanya untuk mencari ridha
Allah تعالى. Maka seorang yang berhijrah meninggalkan negeri, harta, keluarga, dan teman
seja-watnya sebagai suatu pendekatan diri kepada Allah dan pembelaan terhadap agamaNya.
Jihad adalah mengerahkan upaya dalam memerangi musuh, dan usaha yang maksimal dalam membela
agama Allah dan mem-berantas ajaran setan. Jihad itu adalah puncak dari segala amal shalih dan
balasannya adalah balasan yang paling utama, dan sebab paling dominan untuk memperluas negeri
Islam, menghinakan hamba-hamba berhala, menciptakan keamanan bagi kaum Muslimin pada diri,
harta, dan anak-anak mereka.
Barangsiapa yang menegakkan tiga perbuatan tersebut dengan menghadapi segala kesulitan dan
rintangannya, maka perbuatan-perbuatan selainnya akan lebih ditegakkan dan disempurnakan. Karena
itu pantaslah bagi mereka untuk menjadi orang-orang yang mengharap rahmat Allah, karena mereka
telah melakukan sebab yang mengharuskan adanya rahmat bagi mereka.
Di sini terdapat dalil bahwasanya harapan itu tidaklah dilaku-kan kecuali setelah melakukan
sebab-sebab kebahagiaan. Sedang-kan harapan yang diiringi dengan sifat malas dan tidak
melaku-kan sebab-sebabnya adalah merupakan kelemahan, angan-angan kosong dan bualan, dan itu
menunjukkan lemahnya cita-cita pela-kunya, kurangnya akal, sama seperti orang yang menghendaki
seorang anak tanpa menikah, dan mengharapkan hasil panen tanpa menanam biji dan tidak
menyiramnya, dan semacamnya.
Dalam Firman Allah, ﴾ أُوْلَٰٓئِكَ يَرۡجُونَ رَحۡمَتَ ٱللَّهِۚ ﴿ "Mereka itu mengha-rapkan rahmat Allah," terkandung sebuah isyarat bahwa seorang hamba itu walaupun telah banyak melakukan amal, tidaklah baik baginya hanya bersandar pada amal-amal tersebut dan hanya ber-patokan padanya, namun seharusnya ia juga mengharap rahmat Allah, diterimanya amal-amal tersebut, ampunan bagi dosa-dosanya, dan ditutupi aib dan kekurangannya. Karena itu Allah berfirman, ﴾
وَٱللَّهُ غَفُورٞ ﴿ "Dan Allah Maha Pengampun," artinya, bagi yang bertaubat secara benar-benar, ﴾
رَّحِيمٞ ﴿ "lagi Maha Penyayang."
RahmatNya luas melingkupi segala sesuatu, kedermawanan dan kebajikanNya menyeluruh kepada setiap
makhluk hidup. Di sini terdapat dalil bahwa orang yang mengerjakan amalan-amalan tersebut akan
memperoleh ampunan Allah. Karena kebaikan itu akan menghapus dosa-dosa dan ia mendapatkan rahmat
dari Allah. Apabila ia telah mendapatkan ampunan, niscaya ia akan terhindar dari hukuman dunia
dan akhirat yang merupakan manifestasi dari dosa-dosa yang telah diampuni, dan bekas-bekasnya
tidak lenyap. Apabila ia memperoleh rahmat, maka ia telah memperoleh segala kebaikan di dunia
maupun di akhirat, bahkan amalan-amalan mereka tersebut juga merupakan rahmat Allah terhadap
mereka. Karena kalau bukan karena taufik Allah bagi mereka dalam hal itu, niscaya mereka tidak
akan menginginkannya, dan sekiranya bukan karena kemampuan yang diberikan Allah untuk mereka
dalam melakukannya, niscaya mereka tidak akan mampu melaku-kannya, dan kalau bukan karena
kebajikanNya, niscaya Dia tidak menyempurnakannya dan tidak menerimanya dari mereka.
Karena itu, bagiNya-lah segala keutamaan yang pertama dan yang terakhir, dan Dia-lah yang
mengaruniakan sebab dan akibat. Allah تعالى kemudian berfirman,
Sesungguhnya orang-orang yang beriman kepada Allah dan Rasul-Nya, orang-orang yang meninggalkan kampung halaman mereka untuk berhijrah kepada Allah dan Rasul-Nya, dan orang-orang yang berperang untuk meninggikan kalimat Allah setinggi-tingginya, mereka itu sangat mengharapkan rahmat dan ampunan dari Allah. Sungguh, Allah Maha Pengampun atas dosa hamba-hamba-Nya dan Maha Penyayang kepada mereka.
Allah'a ve resulüne iman eden, vatanlarını Allah'a ve resulüne hicret ederek terk eden ve Allah'ın kelimesi en üstün olsun diye savaşanlar, işte onlar Allah'ın rahmetini ve mağfiretini arzularlar. Allah, kullarının günahlarını bağışlar ve onlara merhamet eder.
When the faithful are persecuted in this way, and forced to leave their homes, they sometimes even have to take to arms in self-defence. So when the believers were debarred from worship by the polytheists, they were repeatedly subjected to aggression, such circumstances compelled them at times to take up arms in self-defence. This was a two-sided process which separated the people of God from the enemies of God. On the one hand, some were exposed as servants only of themselves; for who else but one who has no fear of God—pursuing only his own selfish ends—would persecute God’s servants? On the other hand, out of this persecution came emigration and peaceful missionary struggle—acts of true faith on the part of those who remained devoted to God through all torment and oppression; there were others, of course, who, unable to withstand the pressure, forsook their faith. (That is, such persecution gave the believers the opportunity to show the strength of their faith, and in spite of the adverse atmosphere, their continuing trust in God. This made them stand out from those who, weak in faith, proved unable to withstand the pressure, and lost their trust in God.)
Ceux qui croient en Allah et en Son Messager, délaissent leurs patries afin de migrer vers Allah et Son Messager et combattent afin que la parole d’Allah soit la plus haute, ceux-là peuvent prétendre à la miséricorde et au pardon d’Allah. Allah pardonne les péchés de Ses serviteurs et est miséricordieux envers eux.
Quả thật, đối với nhóm người tin tưởng Allah và Thiên Sứ của Ngài và nhóm người bỏ quê hương để di cư đến với Allah và Thiên Sứ của Ngài, họ đấu tranh để giương cao lời phán của Allah, đó là nhóm người khát khao lòng thương xót và sự tha thứ của Allah, và Allah sẵn sàng tha thứ tội lỗi cho đám nô lệ của Ngài và thương xót họ.
Tunay na ang mga sumampalataya kay Allāh at sa Sugo Niya, at ang mga nag-iwan ng mga bayan nila bilang mga lumilikas patungo kay Allāh at sa Sugo Niya at nakipaglaban upang ang Salita ni Allāh ay maging ang kataas-taasan, ang mga iyon ay nagmimithi sa awa ni Allāh at kapatawaran Niya. Si Allāh ay Mapagpatawad sa mga pagkakasala ng mga lingkod Niya, Maawain sa kanila.
Zaista oni koji vjeruju u Allaha i Njegovog Poslanika, i ostavljaju svoje domove čineći hidžru ka Allahu i Poslaniku, i bore se da Allahova riječ bude gornja – nadaju se Allahovoj milosti i Allahovom oprostu, a Allah puno prašta grijehe Svojih robova i puno je milostiv prema njima.
Those who have faith in Allah and His Messenger, who leave their homes as emigrants towards Allah and His Messenger, and fight to promote Allah’s word are the ones who are eager for Allah’s mercy and forgiveness. Allah forgives the sins of His servants and is merciful towards them.
219- Sana içki ve kumarı sorarlar. De ki:“İkisinde de hem büyük bir günah hem de insanlar için bazı faydalar vardır. Ama günahları faydalarından daha büyüktür.”
Sana neyi infak edeceklerini de sorarlar. De ki: “İhtiyacınızdan arta
kalanını. Allah âyetlerini size böyle açıklar. İyice düşünesiniz diye...
219-220. Yüce Allah:“Sana içkiyi ve kumarı sorarlar...”
diye buyurmaktadır. Yani ey Peygamber, mü’minler sana içki ve kumarın hükümlerinin ne olduğunu
sorarlar. İçki de kumar da cahiliye dönemiyle İslâm’ın ilk dönemlerinde kullanılan şeylerdi. Bu
hususta bir anlaşmazlık ortaya çıkmış olsa gerek ki bunların hükümlerinin ne olduğuna dair soru
sorulmuştur. Yüce Allah da Peygamberine, içki ve kumarın fayda ve zararlarını açıklamasını
emretmiştir ki bu açıklama haram kılınmalarına ve kesin olarak terk edilmelerine bir hazırlık
olsun. Bu iki alışkanlığın aklı ve malı götürmeleri, Allah’ın zikrinden ve namazdan
alıkoymaları, düşmanlık ve kine sebep olmaları vb. gibi olumsuz sonuçlarının, günah ve
zararlarının, içki ticaretiyle kumardan kazanılan mal ve onlardan elde edilen geçici neşe gibi
fayda olduğunu sandıkları şeylerden daha büyük olduğunu haber vermektedir.
Bu açıklama bunlardan vazgeçirici bir özelliğe sahiptir; çünkü aklı başında bir insan daha
faydalı olan şeyi tercih eder, zararı daha ağır basan şeylerden de uzak durur. Ancak bu ikisine
iyice alışmış olduklarından ve ilk anda bunları kesin olarak terk etmelerinin zorluğundan dolayı
bu âyet-i kerime, Yüce Allah’ın şu buyruğunda sözünü ettiği haram hükmünün bir hazırlık aşaması olmuştur:“Ey iman edenler! İçki, kumar, putlar ve fal okları, şeytanın pis işlerindendir… Artık vazgeçtiniz değil mi?”(el-Maide, 5/90-91) Yüce Allah’ın hükümlerini bu şekilde indirmesi ise
onun lütuf, rahmet ve hikmetinin bir eseridir. Bundan dolayıdır ki bu âyet-i kerimeler nazil olunca Ömer radıyallahu anh:“Vazgeçtik, vazgeçtik” demiştir.
İçki (الخمر) sarhoşluk verici ve aklı örtüp perdeleyen her türlü
içkidir. Kumar ise iki tarafın birtakım bedeller koydukları her türlü yarışma çeşididir. Zar,
satranç, belli bir bedel konularak sözlü ya da fiili her türlü yarışma vb. gibi. Deve, at ve ok
atma yarışmaları bunlardan müstesnadır. Bunlar mubahtır; çünkü bunlar cihada bir destek ve
hazırlıktır. O bakımdan Şâri bunlara (denilen şekilde kumar olmaması şartı ile) ruhsat vermiştir.
Yüce Allah’ın:“Sana neyi infak edeceklerini de sorarlar” buyruğu ise mallarından infak
edecekleri miktara dair sorulan bir sorudur. Yüce Allah işi kolaylaştırarak mallarından
kolaylarına geleni infak etmelerini emretmektedir ki, bu da ihtiyaç ve zorunlu gereklerinin
dışında kalan kolaylıkla verebilecekleri bir miktardır. Bu da zengin, fakir ve orta halli her
bir kimsenin durumuna göre değişir. Herkes malından, ihtiyacından arta kalan kısmı -yarım hurma
bile olsa- infak edebilme gücüne sahiptir.
Bundan dolayı Yüce Allah, Rasulü sallallahu aleyhi ve sellem’e insanlara karşı davranışlarında
onların kolayına gidecek yolu tutmasını ve sadakalarından da ihtiyaçlarından arta kalanını
almasını, onlara ağır gelecek yükleri yüklememesini emretmiştir. Çünkü Yüce Allah bize verdiği
emirleri onlara ihtiyacı olduğu için yahut da bize zorluk çıkarmak için vermemiştir. Aksine O,
bizim için mutluluk kaynağı olacak ve bize kolay gelecek ve hem bizim için hem kardeşlerimiz
için faydalı olacak şeyleri emretmiştir. Bu yüzden Rabbimiz en mükemmel hamde layıktır.
Yüce Allah bu tatmin edici beyandan ve kullarını şeriatının sırlarına muttali kıldıktan sonra:“Allah âyetlerini size böyle açıklar”
buyurmaktadır. Yani hakka delalet eden faydalı bilgiyi, hak ile batılı birbirinden ayırt edici
ilmi gerçekleştiren kesin belgeleri böyle açıklar. “İyice düşünesiniz diye… hem dünya hem de âhiret hakkında”
yani şeriatının sırları hakkında fikir yürütesiniz, onun emirlerinin dünya ve âhiretin
faydalarını içerdiğini bilesiniz diye. Aynı şekilde dünya hakkında, onun çabucak geçip gitmesi
hakkında düşünüp onu geri çeviresiniz; âhiret hakkında, onun ebediliği ve orada amellerin
karşılığının görüleceği üzerinde düşünüp âhiretinizi imar edesiniz diye.
“Bir de sana yetimleri sorarlar.” Yüce Allah’ın: “Şüphe yok ki yetimlerin mallarını haksız yolla yiyenlerin yiyip de karınlarına doldurdukları şey ancak ateştir. Onlar yakında alevli bir ateşe de gireceklerdir.”(en-Nisa, 4/10) buyruğu inince bu hüküm, müslümanlara ağır geldi ve
kendi yemeklerini yetimlerin yemeklerinden ayırdılar. Bunu âdet üzere ortaklaşa hareket etmeleri
gereken bu durumda bile yetimlerin mallarından bir şeyler yemiş olurlar korkusu ile yaptılar ve
buna dair Peygamber sallallahu aleyhi ve sellem’e soru sordular. Yüce Allah da esas maksadın
yetimlerin mallarını gerektiği gibi korumak, himaye etmek ve mallarını ticarette kullanmak yolu
ile “ıslah etmek” olduğunu, yemek ve benzeri hususlarda onlarla birlikte
hareket etmenin de -yetimlere zarar vermeyecek şekilde- caiz olduğunu haber vermektedir. Çünkü
yetimler sizin kardeşlerinizdir. Kardeşlerin de bu gibi işlerini birlikte yapmaları olağan
hallerindendir.
Bu konuda göz önünde bulundurulması gereken niyet ve ameldir. Her kimin niyeti yetimin halini
ıslah etmek olur ve yetimin malına göz dikmezse kasıtsız olarak yetimin malından kendisine bir
şey geçecek olsa dahi, bunun ona bir sakıncası olmaz. Buna karşılık bir kimsenin de malını
yetiminki ile karıştırmaktan maksat ve niyeti, yetimin malını yemek olursa işte günah ve vebal
altına giren kimse budur. Çünkü “yolların/araçların hükmü maksatlarının hükmü ile aynıdır.”
Bu âyet-i kerimede yiyecek, içecek, akit ve benzeri konularda gerçekleşecek karışmaların caiz
olduğuna delildir. Böyle bir ruhsat ise Yüce Allah’tan bir lütuf, bir ihsan ve mü’minlere bir
genişliktir. Aksi takdirde “Allah dileseydi elbette sizi sıkıntıya sokardı” yani bu konuda ruhsat
vermemek sureti ile yükünüzü ağırlaştırır ve siz de bundan zorluk çekerdiniz; bu size ağır gelir
ve günah kazanabilirdiniz.
“Muhakkak Allah Azîzdir” yani tam ve eksiksiz güç O’nundur, her şey
O’nun idaresi altındadır. Bununla birlikte O “Hakîmdir” Ancak kâmil hikmetinin ve eksiksiz
inâyetinin gereği olanını yapar. Aziz olması, hikmetine aykırı değildir. Bu yüzden:
Hikmete uygun düşsün yahut düşmesin, Allah dilediği her şeyi yapar, denilemez. Aksine şöyle denmelidir:
O’nun fiilleri de hükümleri de hikmetlidir. O, abes bir şey yaratmaz. Aksine biz ister bilelim
ister bilmeyelim hikmetsiz hiçbir iş yapmaz. Aynı şekilde O, kullarına hikmetten uzak bir şer’î
hüküm de indirmez. Ancak ya tmamen faydalı yahut da büyük oranda faydalı olan şeyleri emreder.
O’nun yasakladığı şeyler de ya tamamen zararlıdır yahut da zararı daha fazladır. Bunun böyle
olması hikmet ve rahmetinin mükemmelliğinden dolayıdır.
O Prophet! Your Companions ask you about wine (which refers to anything that impairs the mind or intoxicates it), with respect to the legal aspects of drinking, selling and purchasing it. They also ask you about gambling (which refers to wealth taken in a competition between two people in which both contribute to the winning total). Say in response to them: They both have many spiritual and material harms, such as loss of intellect and wealth and the creation of hatred and enmity. On the other hand, there are a few benefits, such as financial reward for the winner of a bet. However, the harm and sin resulting from them is greater than the benefit; so, a logical person should avoid such actions. This statement of Allah lays the foundation for the prohibition of wine. They also ask you, O Prophet, about the amount that they should spend in charity. Say in reply to them: Spend whatever is easy and in excess of your needs. With such clear explanations, Allah describes the sacred law to you so that you may reflect. Initially, this was the law regarding charity, but later Allah established the obligation of Zakat, which requires paying a set amount on certain possessions, if one has owned such possessions for a particular period of time.
Các vị Sahabah (các bạn đạo) của Ngươi hỏi Ngươi - hỡi Nabi - về rượu (gồm tất cả những chất gây say và làm mất lí trí). Họ hỏi Ngươi về giáo lý uống và mua bán rượu; hỏi ngươi về cờ bạc (gồm tất cả trò chơi ăn thua bằng tiền bạc)? Ngươi hãy trả lời họ: Đó là hai điều gây thiệt hại lớn về tôn giáo và cuộc sống như làm mất lí trí, tiêu hao tiền bạc, gây hận thù và căm ghét; tuy nhiên, nó vẫn mang lại tí lợi ích như kiếm thêm tiền nhưng mặt hại và tội lỗi của nó nhiều hơn mặt có lợi. Một khi mặt hại nhiều hơn mặt lợi thì người trí tuệ chắc sẽ lánh xa, đây là lời giải thích đầu tiên của Allah khi bắt đầu cấm rượu. Các bạn đạo của Ngươi - hỡi Nabi - hỏi Ngươi về định lượng để họ bố thí theo cách tự nguyện từ tài sản của họ, hãy đáp lại họ: Hãy bố thí phần tiền thừa mà các ngươi không cần tới (đây là lệnh đầu tiên liên quan đến Zakat, sau đó Allah qui định cụ thể về thể loại tài sản, mức lượng Zakat và giáo lý liên quan) qua các lời phân tích rõ ràng thế này chính là các giáo lý mà Allah qui định cho các ngươi, hi vọng các ngươi biết suy nghĩ.
Nagtatanong sa iyo ang mga Kasamahan mo, O Propeta, tungkol sa alak. (Ang alak ay ang bawat nagtatakip sa isip at nag-aalis nito). Nagtatanong sila tungkol sa kahatulan sa pag-inom nito, pagtitinda nito, at pagbili nito. Nagtatanong sila sa iyo tungkol sa kahatulan sa sugal. (Ang sugal ay ang anumang pagkuha ng salapi sa pamamagitan ng mga paligsahang mayroong pusta mula sa mga panig na nakikilahok sa paligsahan.) Sabihin mo habang sumasagot sa kanila: "Sa dalawang ito ay may mga pinsala at mga katiwaliang panrelihiyon at pangmundo na marami gaya ng pagkawala ng isip at salapi, at pagkasadlak sa away at pagkamuhi. Sa dalawang ito ay may mga pakinabang na kakaunti gaya ng mga kinikitang salapi ngunit ang kapinsalaan sa dalawang ito at ang kasalanang ibinubunga dahil sa dalawang ito ay higit na malaki kaysa sa kapakinabangan sa dalawang ito." Ang anumang ang kapinsalaan nito ay higit na marami kaysa sa pakinabang nito, tunay na ang nakapag-uunawa ay umiiwas dito. Ang paglilinaw na ito mula kay Allāh ay may taglay na isang panimula para sa pagbabawal sa alak. Nagtatanong sa iyo ang mga Kasamahan mo, O Propeta, tungkol sa halaga ng gugugulin nila mula sa mga yaman nila sa paraang kusang-loob at pag-aabuloy. Sabihin mo habang sumasagot sa kanila: "Gumugol kayo mula sa mga yaman ninyo na lumalabis sa pangangailangan ninyo." (Ito nga noon ay sa simula. Pagkatapos nagsabatas si Allāh matapos niyon ng zakāh na isinasatungkulin sa mga yamang itinangi at sa mga niṣab (kantidad) na itinakda. Sa pamamagitan ng tulad sa paglilinaw na ito na walang kalituhan dito, naglilinaw si Allāh para sa inyo ng mga patakaran ng Batas ng Islām, nang sa gayon kayo ay mag-iisip-isip.
Profeta, tus Compañeros te preguntan respecto a los embriagantes (al-Jamru), que engloba todo aquello que nubla la razón y acaba haciéndola desaparecer. Te preguntan respecto de su consumo, su venta y su compra. Te preguntan también respecto a los juegos de azar (al-qimar), que son juegos en los que el ganador recoge una ganancia extraída a los perdedores. Respóndeles: en ellos se encuentra un gran número de problemas e inconvenientes religiosos y mundanos, como la pérdida de la razón y de los bienes, y fomentan la hostilidad y el rencor. Podemos encontrar algunas pocas ventajas, como la obtención de ganancias, pero los problemas y los pecados que se cosechan al jugar son más numerosos que las ventajas. El ser humano razonable prefiere apartarse de aquello que genera más inconvenientes y problemas que ventajas. Esta afirmación de Al‑lah contiene un preludio a la prohibición de los embriagantes. Profeta, tus compañeros te preguntan sobre qué parte de su riqueza deben dar en caridad. Respóndeles: “Den de sus riquezas aquello que exceda sus necesidades.” Esto estaba en vigor en los primeros tiempos del Islam, pero luego Al‑lah prescribió tomar un porcentaje estipulado de las riquezas para entregar obligatoriamente a los pobres. Así explica Al‑lah Sus preceptos para que reflexionen.
Sahabat-sahabatmu -wahai Nabi- bertanya kepadamu tentang khamar (yaitu segala sesuatu yang bisa menutupi dan menghilangkan akal sehat). Mereka bertanya kepadamu tentang hukum meminum, menjual dan membelinya. Mereka juga bertanya kepadamu tentang hukum berjudi (yaitu harta yang didapatkan melalui persaingan kedua pihak yang di dalamnya ada taruhan dari keduanya). Katakanlah untuk menjawab pertanyaan mereka, “Keduanya (khamar dan judi) mengandung banyak sekali mudarat dan mafsadahnya, baik dalam lingkup agama maupun dunia, seperti hilangnya akal (kesadaran) dan harta benda, terjerumus ke dalam permusuhan dan kebencian. Namun, keduanya juga memiliki sedikit manfaat, seperti keuntungan materi. Akan tetapi, dampak buruk dan dosa yang ditimbulkan keduanya lebih besar dari manfaatnya, dan sesuatu yang bahayanya lebih besar daripada manfaatnya akan dijauhi oleh orang yang berakal sehat.” Penjelasan dari Allah ini merupakan persiapan bagi pengharaman khamar. Sahabat-sahabatmu juga bertanya kepadamu -wahai Nabi- tentang jumlah harta yang mereka infakkan secara sukarela (tidak wajib). Katakanlah untuk menjawab pertanyaan mereka, “Infakkanlah hartamu yang lebih dari kebutuhanmu.” Pada mulanya ketentuan inilah yang berlaku. Setelah itu, Allah mensyariatkan zakat yang wajib dalam jenis-jenis harta tertentu dan dalam nisab tertentu. Dengan penjelasan yang sangat jelas seperti inilah Allah menjelaskan hukum-hukum syariat agar kalian berfikir.
Pitaju te tvoji drugovi, o Vjerovjesniče o hamru (a to je sve ono što opija razum), propisu njegovog konzumiranja i kupoprodaje, o pitaju te o kocki, koja podrazumijeva natjecanje dviju strana, od koje svaka ulaže određeni imetak, pa im reci: "U ta dva postupka nalazi se velika šteta, kako za vjeru, tako i za život na ovome svijetu, poput gubljenja razuma i imetka, pojave neprijateljstva i mržnje, a također ima i mala korist koja se ogleda u dolasku do imetka. Međutim, šteta i negativne posljedice su daleko veći od koristi." Razuman čovjek se udaljava od onoga u čemu je šteta veća od koristi. Ovo pojašnjenje je uvod u zabranu alkohola. O Vjerovjesniče, tvoji te ashabi pitaju i o količini imetka kojeg trebaju davati dobrovoljno, pa im odgovori: "Dajite samo ono što vam je višak." U početku je bilo ovako, a nakon toga je Allah propisao obavezni zekat, koji je vezan za posebnu vrstu imetka i koji se daje posebno određenim kategorijama. Kroz ovu veoma jasnu napomenu Allah vam pojašnjava pravne propise kako biste razmislili.
"Mereka bertanya kepadamu tentang khamar dan judi. Kata-kanlah, 'Pada keduanya itu terdapat dosa
besar dan beberapa manfaat bagi manusia, tetapi dosa keduanya lebih besar dari manfaatnya...'."
(Al-Baqarah: 219).
(219) Maksudnya, kaum Mukminin bertanya kepadamu wahai Rasul tentang
hukum-hukum khamar dan judi, di mana pada zaman jahiliyah kedua hal tersebut sering dilakukan
dan juga pada awal-awal Islam. Seolah-olah terjadi kesulitan memahami kedua perkara tersebut.
Karena itu, mereka bertanya kepadamu tentang hukum-hukumnya, maka Allah تعالى memerintahkan
kepada NabiNya untuk menjelaskan manfaat-manfaatnya dan kemuda-ratannya kepada mereka, agar hal
tersebut menjadi pendahuluan untuk pengharamannya dan wajib meninggalkan kedua perbuatan
tersebut secara total.
Allah mengabarkan bahwa dosa dan mudarat keduanya serta apa yang diakibatkan oleh keduanya,
seperti hilangnya ingatan, harta, dan menghalangi dari berdzikir kepada Allah, dari shalat,
(menimbulkan) permusuhan dan saling benci, yang semua ini adalah lebih
besar dari apa yang mereka sangka sebagai manfaat-nya, berupa mendapatkan harta dengan berjual
beli khamar atau memperolehnya dengan cara judi atau linglungnya hati saat mela-kukannya.
Dan penjelasan ini merupakan pencegahan dari kedua per-buatan tersebut, karena seorang yang
berakal akan lebih memilih sesuatu yang kemaslahatannya lebih besar, dan ia akan menjauhi suatu
yang mudaratnya lebih besar. Akan tetapi, ketika mereka sudah begitu terbiasa dengan kedua
perkara tersebut dan sulit untuk meninggalkannya secara total pada awal-awalnya, maka Allah
memulai hal tersebut dengan ayat ini sebagai pendahuluan menuju kepada pengharaman secara mutlak
yang disebutkan dalam FirmanNya,
﴾ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِنَّمَا ٱلۡخَمۡرُ وَٱلۡمَيۡسِرُ وَٱلۡأَنصَابُ
وَٱلۡأَزۡلَٰمُ رِجۡسٞ مِّنۡ عَمَلِ ٱلشَّيۡطَٰنِ فَٱجۡتَنِبُوهُ لَعَلَّكُمۡ تُفۡلِحُونَ 90
إِنَّمَا يُرِيدُ ٱلشَّيۡطَٰنُ أَن يُوقِعَ بَيۡنَكُمُ ٱلۡعَدَٰوَةَ وَٱلۡبَغۡضَآءَ فِي ٱلۡخَمۡرِ
وَٱلۡمَيۡسِرِ وَيَصُدَّكُمۡ عَن ذِكۡرِ ٱللَّهِ وَعَنِ ٱلصَّلَوٰةِۖ فَهَلۡ أَنتُم مُّنتَهُونَ 91
﴿
"Hai orang-orang yang beriman, sesungguhnya (meminum) khamar, berjudi, (berkurban untuk) berhala, mengundi nasib dengan panah adalah perbuatan keji yang termasuk perbuatan setan, maka jauhilah perbuatan-perbuatan itu agar kamu mendapat keberuntungan. Sesungguhnya setan itu bermaksud hendak menimbulkan permusuhan dan kebencian di antara kamu dan berjudi itu, dan menghalangi kamu dari mengingat Allah dan shalat; maka berhentilah kamu (dari mengerjakan pekerjaan itu)." (Al-Ma`idah: 90-91).
Ini adalah kasih sayang, rahmat, dan kebijaksanaan Allah. Oleh karena itu, ketika ayat ini turun, Umar y berkata, "Kami ber-henti, kami berhenti."[17]
Khamar artinya adalah, semua yang memabukkan lagi meng-hilangkan akal pikiran dan menutupinya, dari apa pun macamnya. Sedangkan judi adalah, segala macam usaha saling mengalahkan yang di dalamnya terdapat taruhan dari kedua belah pihak, seperti dadu atau catur dan segala macam usaha saling mengalahkan, baik perkataan maupun perbuatan dengan taruhan, tentunya selain dari perlombaan berkuda, unta, dan memanah, karena hal-hal itu adalah boleh, karena hal-hal tersebut sangat membantu dalam jihad, dan karena itulah Allah memberikan rukhshah padanya.
"... dan mereka bertanya kepadamu apa yang mereka nafkah-kan. Katakanlah, 'Yang lebih dari keperluan.' Demikianlah Allah menerangkan ayat-ayatNya kepadamu supaya kamu berpikir, tentang dunia dan akhirat...." (Al-Baqarah: 219-220).
Ini adalah pertanyaan tentang kadar dari harta yang harus mereka nafkahkan. Maka Allah memudahkan mereka dan meme-rintahkan mereka untuk menafkahkan harta yang lebih dari keper-luan, yaitu yang mampu mereka nafkahkan dari harta mereka yang tidak mengganggu kebutuhan pokok mereka. Ini dikembalikan kepada setiap orang sesuai dengan kesanggupannya, baik orang kaya maupun orang miskin atau kelas ekonomi menengah. Setiap mereka memiliki kemampuan tersendiri dalam menafkahkan apa yang lebih dari kebutuhan pokoknya, walaupun hanya sepotong kurma.
Karena itulah Allah memerintahkan kepada RasulNya ﷺ untuk memungut harta-harta yang lebih dari kebutuhan pokok mereka dan dari sedekah-sedekah mereka, dan agar beliau tidak memberatkan mereka dari apa yang tidak mampu mereka nafkah-kan. Itu karena Allah تعالى tidaklah memerintahkan kita dengan apa yang diperintahkannya itu karena keperluan dariNya bagi kita atau sebagai tanggung jawab bagi kita dengan perkara yang berat, akan tetapi Allah memerintahkan kita dengan apa yang membuat kita bahagia dan yang mudah bagi kita, serta yang memiliki man-faat untuk kita dan untuk saudara-saudara kita. Karena itu Allah berhak atas segala pujian yang paling sempurna.
Dan ketika Allah تعالى menjelaskan penjelasan yang lengkap ini dan menampakkan kepada hamba-hambaNya rahasia-rahasia di balik syariatNya, Dia berfirman, ﴾
كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلۡأٓيَٰتِ ﴿ "Demikian-lah Allah menerangkan ayat-ayatNya kepadamu," yakni, yang menun-jukkan kepada kebenaran yang menghasilkan ilmu yang berman-faat dan menjadi pembeda (antara yang haq dengan yang batil), ﴾ لَعَلَّكُمۡ تَتَفَكَّرُونَ
219 فِي ٱلدُّنۡيَا وَٱلۡأٓخِرَةِۗ ﴿ "supaya kamu berpikir, tentang dunia dan akhirat."
Maksudnya, agar kalian menggunakan pikiran kalian terhadap rahasia-rahasia syariat Allah, dan
agar kalian mengetahui bahwa perintah-perintahNya mengandung kemaslahatan dunia dan akhirat,
juga agar kalian berpikir tentang dunia dan kemus-nahannya yang cepat, hingga kalian menolaknya,
dan tentang akhirat dan keabadiannya dan bahwasanya akhirat itu adalah tempat pembalasan, hingga
kalian mempersiapkannya.
The Gradual Prohibition of Khamr (Alchoholic Drink)
Imam Ahmad recorded that Abu Maysarah said that `Umar once said, "O Allah! Give us a clear ruling regarding Al-Khamr!" Allah sent down the Ayah of Surat Al-Baqarah:
يَسْـَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيهِمَآ إِثْمٌ كَبِيرٌ
(They ask you (O Muhammad ) concerning alcoholic drink and gambling. Say: "In them is a great sin...)
`Umar was then summoned and the Ayah was recited to him. Yet, he still said, "O Allah! Give us a clear ruling regarding Al-Khamr." Then, this Ayah that is in Surat An-Nisa' was revealed:
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَقْرَبُواْ الصَّلَوةَ وَأَنتُمْ سُكَـرَى
(O you who believe! Approach not As-Salah (the prayer) when you are in a drunken state.) (4:43)
Then, when the prayer was called for, a person used to herald on behalf of Allah's Messenger ﷺ , "No drunk person should attend the prayer." `Umar was summoned again and the Ayah was recited to him. Yet, he still said, "O Allah! Give us a clear ruling regarding Al-Khamr." Then, the Ayah that is in Surat Al-Ma'idah was revealed, `Umar was again summoned and the Ayah was recited to him. When he reached:
فَهَلْ أَنْتُمْ مُّنتَهُونَ
(So, will you not then abstain) (5:91) he said, "We did abstain, we did abstain." This is also the narration that Abu Dawud, At-Tirmidhi and An-Nasai collected in their books. `Ali bin Al-Madini and At-Tirmidhi said that the chain of narrators for this Hadith is sound and authentic. We will mention this Hadith again along with what Imam Ahmad collected by Abu Hurayrah Allah's saying in Surat Al-Ma'idah:
إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالاٌّنصَابُ وَالاٌّزْلاَمُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَـنِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ
(Intoxicants and gambling, and Al-Ansab, and Al-Azlam are an abomination of Satan's handiwork. So avoid (strictly all) that (abomination) in order that you may be successful.) (5:90)
Allah said:
يَسْـَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ
(They ask you (O Muhammad ) concerning alcoholic drinks and gambling.)
As for Al-Khamr, `Umar bin Khattab, the Leader of the faithful, used to say, "It includes all what intoxicates the mind." We will also mention this statement in the explanation of Surat Al-Ma'idah, along with the topic of gambling.
Allah said:
قُلْ فِيهِمَآ إِثْمٌ كَبِيرٌ وَمَنَـفِعُ لِلنَّاسِ
(Say: In them is a great sin, and (some) benefits for men.)
As for the harm that the Khamr and gambling cause, it effects the religion. As for their benefit, it is material, including benefit for the body, digesting the food, getting rid of the excrements, sharpening the mind, bringing about a joyous sensation and financially benefiting from their sale. Also, (their benefit includes) earnings through gambling that one uses to spend on his family and on himself. Yet, these benefits are outweighed by the clear harm that they cause which affects the mind and the religion. This is why Allah said:
وَإِثْمُهُمَآ أَكْبَرُ مِن نَّفْعِهِمَا
(...but the sin of them is greater than their benefit.)
This Ayah was the beginning of the process of prohibiting Khamr, not explicity, but it only implied this meaning. So when this Ayah was recited to `Umar, he still said, "O Allah! Give us a clear ruling regarding Al-Khamr." Soon after, Allah sent down a clear prohibition of Khamr in Surat Al-Ma'idah:
يَـأَيُّهَا الَّذِينَ آمَنُواْ إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالاٌّنصَابُ وَالاٌّزْلاَمُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَـنِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ - إِنَّمَا يُرِيدُ الشَّيْطَـنُ أَن يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَآءَ فِى الْخَمْرِ وَالْمَيْسِرِ وَيَصُدَّكُمْ عَن ذِكْرِ اللَّهِ وَعَنِ الصَّلَوةِ فَهَلْ أَنْتُمْ مُّنتَهُونَ
(O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansab, and Al-Azlam are an abomination of Shaytan's handiwork. So avoid (strictly all) that (abomination) in order that you may be successful. Shaytan wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allah and from As-Salah (the prayer). So, will you not then abstain) (5:90, 91)
We will mention this subject, by the will of Allah, when we explain Surat Al-Ma'idah.
Ibn `Umar, Ash-Sha`bi, Mujahid, Qatadah, Ar-Rabi` bin Anas and `Abdur-Rahman bin Aslam stated that the first Ayah revealed about Khamr was:
يَسْـَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيهِمَآ إِثْمٌ كَبِيرٌ
(They ask you about Khamr and gambling. Say: "In them there is great sin.") (2:219)
Then, the Ayah in Surat An-Nisa' was revealed (on this subject) and then the Ayah in Surat Al-Ma'idah which prohibited Khamr.
Spending whatever One could spare of his Money on Charity
Allah said:
وَيَسْـَلُونَكَ مَاذَا يُنفِقُونَ قُلِ الْعَفْوَ
(And they ask you what they ought to spend. Say: "That which is (spare) beyond your needs.")
Al-Hakam said that Miqsam said that Ibn `Abbas said that this Ayah means, whatever you can spare above the needs of your family. This is also the opinion of Ibn `Umar, Mujahid, `Ata', `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b, Al-Hasan, Qatadah, Al-Qasim, Salim, `Ata' Al-Khurasani and Ar-Rabi` bin Anas.
Ibn Jarir related that Abu Hurayrah said that a man said, "O Messenger of Allah ﷺ! I have a Dinar (a currency)." The Prophet said:
«أَنْفِقْهُ عَلى نَفْسِك»
(Spend it you on yourself.) He said, "I have another Dinar." He said:
«أَنْفِقْهُ عَلى أَهْلِك»
(Spend it on your wife.) He said, "I have another Dinar." He said:
«أَنْفِقْهُ عَلى وَلَدِك»
(Spend it on your offspring.) He said, "I have another Dinar." He said:
«فَأَنْتَ أَبْصَر»
(You have better knowledge (meaning how and where to spend it in charity).)
Muslim also recorded this Hadith in his Sahih.
Muslim recorded that Jabir said that Allah's Messenger ﷺ said to a man:
«ابْدَأْ بِنَفْسِكَ فَتَصَدَّقْ عَلَيْهَا، فَإِنْ فَضَلَ شَيْءٌ فَلِأَهْلِكَ، فَإِنْ فَضَلَ شَيْءٌ عَنْ أَهْلِكَ فَلِذِي قَرَابَتِكَ، فَإِنْ فَضَلَ عَنْ ذِي قَرَابَتِكَ شَيْءٌ فَهكَذَا وَهكَذَا»
(Start with yourself and grant it some charity. If anything remains, then spend it on your family. If anything remains, then spend it on your relatives. If anything remains, then spend it like this and like that (i.e., on various charitable purposes).)
A Hadith states:
«ابْنَ آدَمَ إِنَّكَ أَنْ تَبْذُلَ الْفَضْلَ خَيْرٌ لَكَ، وَأَنْ تُمْسِكَهُ شَرٌّ لَكَ، وَلَا تُلَامُ عَلى كَفَاف»
(O son of Adam! If you spend whatever you can spare, it would be better for you; but if you keep it, it would be worse for you. You shall not be blamed for whatever is barely sufficient.)
Allah said:
كَذلِكَ يُبيِّنُ اللَّهُ لَكُمُ الآيَـتِ لَعَلَّكُمْ تَتَفَكَّرُونَفِى الدُّنُيَا وَالاٌّخِرَةِ
(Thus Allah makes clear to you His Ayat in order that you may give thought. In (to) this worldly life and in the Hereafter.) meaning, just as He stated and explained these commandments for you, He also explains the rest of His Ayat regarding the commandments and His promises and warnings, so that you might give thought in this life and the Hereafter. `Ali bin Abu Talhah said that Ibn `Abbas commented, "Meaning about the imminent demise and the brevity of this life, and the imminent commencement of the Hereafter and its continuity." a
Maintaining the Orphan's Property
Allah said:
وَيَسْـَلُونَكَ عَنِ الْيَتَـمَى قُلْ إِصْلاَحٌ لَّهُمْ خَيْرٌ وَإِن تُخَالِطُوهُمْ فَإِخْوَنُكُمْ وَاللَّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ وَلَوْ شَآءَ اللَّهُ لأَعْنَتَكُمْ
(And they ask you concerning orphans. Say: "The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers. And Allah knows him who means mischief (e.g., to swallow their property) from him who means good (e.g., to save their property). And if Allah had wished, He could have put you into difficulties.)
Ibn Jarir reported that Ibn `Abbas said, "When the Ayat:
وَلاَ تَقْرَبُواْ مَالَ الْيَتِيمِ إِلاَّ بِالَّتِى هِىَ أَحْسَنُ
(And come not near to the orphan's property, except to improve it.) (6:152) and
إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَلَ الْيَتَـمَى ظُلْماً إِنَّمَا يَأْكُلُونَ فِى بُطُونِهِمْ نَاراً وَسَيَصْلَوْنَ سَعِيراً
(Verily, those who unjustly eat up the property of orphans, they eat up only fire into their bellies, and they will be burnt in the blazing Fire!) (4:10) were revealed, those who took care of some orphans, separated their food and drink from the orphans' food and drink. When some of the orphans' food and drink remained, they would keep it for them until they eat it or otherwise get spoiled. This situation was difficult for them and they mentioned this subject to Allah's Messenger ﷺ.
وَيَسْـَلُونَكَ عَنِ الْيَتَـمَى قُلْ إِصْلاَحٌ لَّهُمْ خَيْرٌ وَإِن تُخَالِطُوهُمْ فَإِخْوَنُكُمْ
(And they ask you concerning orphans. Say: "The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers.) Hence, they joined their food and drink with the food and drink of the orphans." This Hadith was also collected by Abu Dawud, An-Nasa'i and Al-Hakim in his Mustadrak. Several others said similarly about the circumstances surrounding the revelation of the Ayah (2:220), including Mujahid, `Ata', Ash-Sha`bi, Ibn Abu Layla, Qatadah and others among the Salaf and those after them.
Ibn Jarir reported that `A'ishah said, "I dislike that an orphan's money be under my care, unless I mix my food with his food and my drink with his drink."
Allah said:
قُلْ إِصْلاَحٌ لَّهُمْ خَيْرٌ
(Say: The best thing is to work honestly in their property.) meaning, on the one hand (i.e., this is required in any case). Allah then said:
وَإِن تُخَالِطُوهُمْ فَإِخْوَنُكُمْ
(...and if you mix your affairs with theirs, then they are your brothers.) meaning, there is no harm if you mix your food and drink with their food and drink, since they are your brothers in the religion. This is why Allah said afterwards:
وَاللَّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ
(And Allah knows (the one) who means mischief (e.g., to swallow their property) from (the one) who means good (e.g., to save their property). ) meaning, He knows those whose intent is to cause mischief or righteousness. He also said:
وَلَوْ شَآءَ اللَّهُ لأَعْنَتَكُمْ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
(And if Allah had wished, He could have put you into difficulties. Truly, Allah is All-Mighty, All-Wise) meaning, if Allah wills, He will make this matter difficult for you. But, He made it easy for you, and allowed you to mix your affairs with the orphans' affairs in a way that is better. Similarly, Allah said:
وَلاَ تَقْرَبُواْ مَالَ الْيَتِيمِ إِلاَّ بِالَّتِى هِىَ أَحْسَنُ
(And come not near to the orphan's property, except to improve it.) (6:152)
Allah has thus allowed spending from the orphan's estate by its executor, in reasonable proportions, on the condition that he has the intention to compensate the orphan later on, when he can afford it. We will mention about it in detail in Surat An-Nisa' by Allah's will.
I tuoi compagni – O Profeta – ti chiedono riguardo gli alcolici ﴾tutto ciò che annebbia la mente﴿; ti chiedono quale siano le regole nel bere, vendere ed acquistare. E ti chiedono quale sia la regola per il gioco d'azzardo ﴾il denaro che viene prelevato dalla concorrenza, ingiustamente﴿. Di' in loro risposta: "Essi fanno danno alla fede, sono causa di molti debiti, annebbiano la mente e fanno perdere il denaro, causano inimicizia e odio; e in essi vi sono pochi benefici economici, ed il danno e il peccato che procurano è molto maggiore del beneficio. E queste cose che portano grande danno, in verità vengono abbandonate dal saggio; e questo è un chiarimento, da parte di Allāh, in merito a ciò, come preparazione al divieto degli alcolici. E i tuoi compagni ti chiedono, o Profeta, sulla donazione volontaria. Di', in loro risposta: "Elargite il denaro che avete in eccesso ﴾e questo fu il primo comando; in seguito, Allāh decretò l'obbligo della Zakēt الزّكاة e ne chiarì i dettagli﴿. E così come vi chiarì quest'ultima regola, su cui non vi è dubbio, Allāh vi chiarisce la legge della Shari'ah, affinché possiate meditare su di essa ﴾Shari'ah﴿.
Ô Prophète, tes Compagnons te questionnent au sujet du vin (`al-khamru) qui englobe tout ce qui brouille la raison et finit par la faire disparaître. Ils te questionnent à propos de sa consommation, de sa vente et de son achat. Ils te questionnent aussi au sujet des jeux de hasard (`al-qimâru) qui sont des jeux où le gagnant remporte un gain versé par les perdants. Réponds-leur: S’y trouve nombre de nuisances et d’inconvénients religieux et mondains comme la perte de la raison et des biens ainsi que l’attisement des hostilités et des rancunes. On y trouve certes des avantages peu nombreux, comme la prise de gains financiers, mais les nuisances et les péchés qu’on récolte en y jouant sont plus nombreux que les avantages. Or l’être humain raisonnable délaisse ce dont les inconvénients sont plus importants que les avantages. Cette annonce d’Allah contient un prélude à l’illicéité du vin. Ô Prophète, tes Compagnons te questionnent au sujet de la part de leur richesse qu’ils doivent dépenser volontairement par charité. Réponds-leur: Dépensez de vos richesses ce dont vous n’avez pas besoin. Ceci était en vigueur les premiers temps de l’Islam puis Allah prescrivit l’aumône légale obligatoire à prélever sur certains biens à partir de certains seuils. Cette annonce qui ne comporte aucune ambigüité est l’explication donnée par Allah à Ses jugements, allez-vous réfléchir ?
The answers to the above questions reveal certain fundamental principles: firstly, if something does more harm than good, it should be eschewed: secondly, any wealth in excess of one’s actual needs should be spent for the cause of God: thirdly, in one’s dealings with others, one should avoid any action which could lead to evil, and engage only in such activity as will bring some positive benefit to society. Let us concede that after drinking wine a person becomes elated. And gambling could be looked upon as an easy way of making money without having to work hard for it. But, viewed from a purely moral angle, drinking and gambling lead to such spiritual danger as far outweighs any benefits they may confer. The same rule applies to other human activities. If they are calculated to be more harmful than beneficial, they are to be avoided. Social celebrations, political initiatives, personal enterprises, all the activities of one’s life, in fact, should be evaluated in terms of this standard, before one ever considers engaging in them.
Commentary:
This verse forms part of the series of questions asked by the noble Companions. These are as they appear in this Surah along with the answers given. Here, the question is about wine and gambling which has been answered by Allah Almighty by pointing out that the use and practice of these two things breeds major sins while people may also get some benefits from them, but the sin they release is far too grave than the benefit they give, implying that both these are worth abandoning.
Since these two issues are very serious, they need a somewhat detailed inquiry into their nature and the injunctions relating to them.
The prohibition of wine, and related injunctions:
When Islam came, drinking was common practice as part of the general state of Jahili جاھلی customs. When the Holy Prophet ﷺ emigrated to Madinah, people of that city were also accustomed to wine and gambling. Common people were infatuated with these in view of their obvious benefits. They had no idea of the evils inherent in these practices. However, it is the usual practice of Allah that there are, in every nation and in every country, sensible people who use reason to control their temperaments. They would not go near an emotional urge if it goes against the dictates of reason. In this regard, the station of the noble Prophet ﷺ was way high, for he had a built-in distaste for things which were going to be declared haram حرام later on. Even among the blessed Companions ؓ there were some who had not touched wine during the days it was an open practice. It was after reaching Madinah al-Tayyibah that some Companions ؓ became deeply concerned about the evil effects of these two involvements. It was due to this concern that Sayyidna ` Umar al-Faruq and Mu` adh ibn Jabal ؓ along with some Ansari Companions presented themselves before the Holy Prophet ﷺ and told him how wine and gambling not only spoil man's reason but also cause financial loss and sought his advice in this connection. It was in answer to their question that the present verse was revealed. This is the first verse in which the elementary step to stop Muslim from wine and gambling was taken.
What the verse says is clear from its translation, and its explanation which follows immediately. It may be added here that the word, 'Ithm إِثْمٌ ' or sin includes everything that may become a preliminary to sin. For instance, wine dulls senses and weakens the power of reason, something basic to human excellence. Human reason acts as a brake against human indulgence in evil deeds. Once reason is blocked out, the door is opened for all sorts of evil deeds.
It will be noted that drinking has not been clearly identified as something unlawful in this verse, but its evils has certainly been pointed out, which may lead man into many sinful activities. In a way, this takes the form of a good counsel urging man to abandon it. That is why, soon after the revelation of this verse, some noble Companions took this good counsel of the Holy Qur'an so seriously that they stopped drinking then and there. There were some others among them who thought that the verse, in fact, has not declared wine as Haram; it has, instead, identified it as a cause of sin in as much as it does lead to evils religiously undesirable, so, if they can manage to keep themselves immune from such evils, what harm could there be if they continued drinking? Consequently, so they did, until came a day when the blessed Companion, ` Abd al-Rahman ibn ` Awf invited some of his friends from among the noble Companions ؓ at his home. When dinner was over, everybody started drinking wine as usual. In the meantime, came the time for Maghrib salah. Everybody stood up for salah and selected one of them to lead the prayers. The Imam began his recitation from the Holy Qur'an, but drunk as he was, he recited the Surah al-Kafirun all wrong. Thereupon, the second step against drinking was taken and the following verse was revealed:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنتُمْ سُكَارَىٰ
O those who believe, do not go near Salah when you are intoxicated. (4:43)
Here, drinking was declared to be absolutely unlawful at the time of the Salah. Other times remained open. Some of the noble Companions ؓ had totally stopped drinking following the revelation of the first verse deducing from it that something which stops one from Salah cannot hold any good at all. And now that Salah has been prohibited in a state of intoxication, one should keep his distance from that which deprives one from Salah. However, since wine was not forbidden clearly and explicitly during hours other than those of Salah, there were some who continued drinking during other hours until when there occurred yet another incident. This time it was the blessed Companion, ` Itban ibn Malik ؓ who invited some Companions ؓ ، Sa'd ibn Abi Waqqas ؓ being one of them. Once the dinner was over, wine was served in accordance with the custom. Then, turning to another customary Arab practice at that time, the intoxicated party started talking poetry and began reciting their respective accomplishments and excellences. The Companion Sa'd ibn Abi Waqqas ؓ recited a Qasidah49 poem in which he satirized the Ansar (helpers) of Madinah and eulogized his own tribal affinities. This made an Ansari young man angry and he hit Sa'd with a jaw-bone from a camel causing severe injury on his head. Sayyidna Sa'd came to the Holy Prophet ﷺ and complained against that Ansari young man. At that time, the Holy Prophet ﷺ raised his hands in prayer and said: الھم بین لنا فی الخمر بیانا شافیا that is, '0 Allah, give us a clear and conclusive guidance in the matter of wine'. Thereupon, the third verse regarding wine, that of Surah al-Ma'idah, was revealed with details declaring wine to be absolutely unlawful. The verse is as follows:
يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنصَابُ وَالْأَزْلَامُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ ﴿90﴾
O you who believe! wine and gambling and stone altars and drawing of lots with arrows are only an abomination, a work of Satan; so shun it, that haply you may prosper. (5:90)
The gradual forbiddance of wine
Being supreme in His authority, Allah alone knows the real wisdom behind all divine imperatives, but a close look into the Islamic legal code reveals that the Shari'ah of Islam has left ample room for human emotions when following its dictates. This is to give man the least possible inconvenience. The Holy Qur'an has itself said: لَا يُكَلِّفُ اللَّـهُ نَفْسًا إِلَّا وُسْعَهَا :'Allah does not obligate anyone beyond his or her capacity' (2:286). It was the demand of this mercy and wisdom that made Islam go slow on forbidding wine.
49. An Arab poetical form introduced by the modern poet, Garcia Lorca in the West.
The gist of the Qur'anic history of forbidding wine through a gradual process is that it has revealed four verses on the subject. As said earlier, one of these verses belongs to Surah al-Baqarah, the explanation of which you are reading through now. Here, wine has been identified as sin-prone, a corrupting agent. The mention of wine has been left at that point. It has not been 'forbidden'. This, in a way, is a manner of saying that the habit of drinking is worth leaving, but the direct command to quit drinking was not given.
The second verse لَا تَقْرَبُوا الصَّلَاةَ وَأَنتُمْ سُكَارَىٰ : 'do not go near salah نماز when you are intoxicated' (4:43) appears in Surah al-Nis-a'. Here, wine was declared to be unlawful during salah hours. At other times, the choice remained open.
The third and the fourth verses belong to Surah al-Ma'idah. In these two, as mentioned earlier, wine was declared to be unlawful clearly and absolutely.
The Shari'ah of Islam used the method of gradual prohibition of wine for the simple reason that it would have been much too hard on human temperament to cut away from the habit of a life-time, specially so the habit of addiction to intoxicants. Scholars have said: فطام العادہ اشد من فطام الفضاعۃ : that is, it is harder to change an ongoing habit for man than it is for a child used to suckling at his mother's breast. So, moving wisely, Islam first stressed on its evil, then prohibited it only at the time of salah and finally after the passage of a certain time, it was absolutely forbidden.
However, the wisdom that required a gradual process before the prohibition had equally required that once the prohibition is promulgated, it should be implemented with its full force. That is why the Holy Prophet ﷺ ، in the early stages, warned people against the use of wine and told them how it invited divine punishment. He said that wine was the source of evils and indecencies and one who indulges in it can go on to commit even the worst possible sins.
In a hadith, he said 'Wine and Faith cannot be combined.' These narrations appear in al-Nisa'i. In the Jami` of al-Tirmidhi, there is a narration from the blessed Companion Anas ؓ which reports that the Holy Prophet ﷺ has cursed ten people in relation to wine, being the crusher or presser or squeezer, the distiller, the user, the server, the carrier, the receiver (the one for whom it is carried), the seller, the buyer, the giver (as gift), and the one who uses the income arising from it. This verbal teaching and persuasion was not all that he stopped at, he took practical steps and made a legally binding proclamation that whosoever has any wine in possession should deposit it at an appointed place.
The matchless obedience of the blessed Companions
As soon as the first order came to them, the noble Companions ؓ ، obedient and responsive as they were, lost no time and took out all wine stored in their homes for personal use and poured it out on the streets there and then. Sayyidna ` Abdullah ibn ` Umar ؓ has reported that at the time when the proclaimer appointed by the Holy Prophet ﷺ went around the streets of Madinah announcing that wine was forbidden, whoever had a vessel of wine in his hands, threw it away right where he was and whoever had cups or goblets or flasks of wine in the house, brought these out and smashed them off. Sayyidna Anas ؓ was happily busy serving wine to a gathering of friends at that time. Present there were great Companions ؓ like Abu Talha, Abu ` Ubaydah ibn Jarrah, Ubaiyy ibn Ka'b and Suhayl ؓ . When the voice of the proclaimer struck their ears, everybody present said, 'Now, pour all this wine down on the ground and break all cups and goblets and ewers and pitchers.' In some narrations it is said that it was immediately with the announcement that wine had become unlawful that everyone who had a cup of wine reaching close to his lips was electrified and threw it away right there. That day, wine was flowing down the streets of Madinah like a stream of rainwater, and as a result of that, it remained usual in the streets of Madinah for a long time that rains would reactivate the smell of wine soaked in the ground, as well as its colour, which would show up on the surface.
When people were ordered to deposit whatever wine they had at a given place, not much was left there to deposit except the limited stock, of wine casks and bags, available in the market for commercial sales. So obedient were the noble Companions ؓ that they deposited those too at the designated place without the least hesitation. The Holy Prophet ﷺ went there personally and slit many leather wine-bags with his own blessed hands and let the rest be slit apart by the Companions ؓ .
Another Companion, a businessman who imported wine from Syria happened to be on a business trip in Syria. He had taken his entire capital with him against which he bought a stock of wine for commercial sales. When he returned with his cargo, he came to know that wine had been declared haram حرام before he could enter the city limits of Madinah. Having heard about the ban on wine, the Companion who was a model of devotion and sacrifice, and who was also returning home after investing all his capital and labour hoping to make a big profit out of it, quietly stacked it on a wayside hillock, came down to see the Holy Prophet ﷺ asking him about this stock of his: 'What should I do?' The Holy Prophet ﷺ ordered him, in accordance with the Divine command, that he should tear out all those leather bags and pour the wine in them down on the ground. This wonderful lover of Allah and His Messenger did not hesitate for a moment. Using his own hands, he poured forth all his invested capital on the sands of that hill-slope. This too is a great miracle of Islam, and a demonstration of mind-boggling and virtually unrivalled obedience that came about during this episode. Imagine how difficult it is to shake off the habit of being used to something while these people were chronically habituated to consuming wine and could not stay away from it even for a little while. For them, it was just that command from their Lord proclaimed by His Prophet ﷺ which brought about such an instant change in their habits that they started hating the same wine and gambling they were so addicted to.
Islamic strategy for a social change
The verses above and the events connected with them present before us a model of active Muslim response to the law making wine unlawful. One may call it a miracle of Islam or a unique outcome of prophetic teaching and training or the inevitable end-product of Islamic methodology of social change, the fact is that its effectiveness was phenomenal. Compared to this was the attempt at prohibition made in the United States with the support of experts, lobbies, law, media and constitutional amendment which failed in the face of much increased use of liquor making the authorities cancel their plans. What is the secret behind this enormous difference?
The secret is that Islam has never depended on law alone as the tool of social reform. Law not being sufficient, it has first prepared and fine tuned the minds of its people tempering their attitudes with the golden prescription of a deep devotion to and worship of their Creator, moderation in worldly living and a genuine concern for the life to come. The great revolution brought in this manner produced matchless men who would eagerly come forward to sacrifice their life, property, honour, anything and everything at one call from their Prophet ﷺ . This task of preparing men who would match the mission continued throughout the Makkan period by means of rigorous spiritual training. Once such a devoted group of people was ready, and then came the law. No doubt, the Americans too did their best utilizing the vast powers of the media, but they had everything with them except the concern for the life to come while the concern for the Hereafter was the very life-blood of Muslims.
The golden prescription is still there, very much valid, waiting for peaceless people round the world to use it. Let the wise think.
The good and evil of wine
The 'good' in wine is popularly known as a certain taste and a feeling of well-being, professed increase of temporary energy, and a given glow on the face. Being transient, these benefits hardly stand against the array of evils it breeds. Take the human body first. Drinking causes mal-function of the stomach, reduces desire to eat, affects facial con-tours, inflates the waistline, hurts the liver and the kidneys and be-comes a contributor to all sorts of diseases. Reason does not work under the influence of hard drinks which goes beyond the time one claims to have become sober. The hangover turns out to be as bad. Wine, a tempting stimulant and a much romanticized poison works slowly, inspite of the spirited defence put up by its users. The fact is that drinking not only harms them but affects their children as well.
Socially, drinking may become the cause of mutual malice and enmity which is a great evil in the sight of Islamic law. It is for this reason that the Holy Qur'an particularly mentions this evil in Surah al-Ma'idah:
إِنَّمَا يُرِيدُ الشَّيْطَانُ أَن يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ فِي الْخَمْرِ وَالْمَيْسِر
The Satan only wants that hositility and hatred come to stay between you through wine and gambling. (5:91)
One of the most harmful drawbacks of drinking shows up when a person under its influence lets out his guarded secrets. It becomes much more disastrous if the culprit happens to be a state functionary in possession of vital government secrets. Passing these out to an enemy agent can cause great damage to the state through a coup, a political loss or a challenge to national defence. Clever spies are always on the look out for such opportunities.
So, the habit of drinking is not only an evil in itself but a mother of other evils as well making men ready to commit the worst possible crimes against their fellow-beings.
The physical evils of drinking are too well-known to recount here while its spiritual evils are equally obvious. Wine is harmful because the Holy Qur'an says: وَيَصُدَّكُمْ عَن ذِكْرِ اللَّـهِ وَعَنِ الصَّلَاةِ : 'It prevents you from remembering Allah and from the Salah'. Then, the question asked by the Holy Qur'an is: فَهَلْ أَنتُم مُّنتَهُونَ 'Would you then desist?'
The forbiddance of wine: A complete view
Upto this point, we have discussed four verses of the Holy Qur'an which deal with the unlawfulness of wine, and its forbiddance. It seems appropriate that yet another mention of intoxicants made by the Holy Qur'an in Surah Al-Nahl النحل in a different context should be brought into focus here so that we have all Qur'anic statements concerning wine and intoxicants in one complete frame of reference. The said verse is as follows:
وَمِن ثَمَرَاتِ النَّخِيلِ وَالْأَعْنَابِ تَتَّخِذُونَ مِنْهُ سَكَرًا وَرِزْقًا حَسَنًا ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً لِّقَوْمٍ يَعْقِلُونَ ﴿67﴾
And of the fruits of the palms and the vines, you take there-from an intoxicant and a good provision. Surely, in that there is a sign for a people who understand. (16:67)
In verses preceding the one above, mention was made of Allah's blessings which cause production of human food through unique mechanisms. It was said:
وَإِنَّ لَكُمْ فِي الْأَنْعَامِ لَعِبْرَةً ۖ نُّسْقِيكُم مِّمَّا فِي بُطُونِهِ مِن بَيْنِ فَرْثٍ وَدَمٍ لَّبَنًا خَالِصًا سَائِغًا لِّلشَّارِبِينَ ﴿66﴾
And surely in the cattle there is a lesson for you; We give you to drink of what is in their bellies, between filth and blood, pure milk, sweet to drinkers. (16:66)
The text uses the word, 'nusqikum' نُّسْقِيكُم which means We gave you milk to drink' implying that it needs no further human processing. Following this, it was said that man procures things to eat, as well as, makes things which benefit him. Here, the hint is that human processing plays some part in procuring what he eats and in making what, he uses to his advantage. And it is as a result of the entry of the human factor that two types of things were produced. One of these is an intoxicant known as wine while the other is 'a good provision', such as the dates and the grapes which can be used fresh off the palms and vines or can be dried and stored for later use. In short, Allah Almighty, in His perfect creativity, gave man fruits such as dates and grapes and gave him the added right to use them as food. Now what he makes out of them is his choice, either make intoxicants out of them and thereby spoil his reason, or use them for food and energy. According to this explanation, this verse cannot be used to argue in support of the lawfulness of intoxicating wine. The reason is simple. Here, the purpose is to describe the gifts of nature and to point out to the different forms in which they could be used which is all part of the same Divine blessing. For instance, consider all that man eats and things man uses to his advantage. There are many who use these in ways that are impermissible but, the incidence of someone using things wrongfully does not preclude a blessing from remaining a blessing. So, the context of the statement needs no details as to which use is permissible or impermissible, however, there is a subtle indication embedded here too. If we look at how 'sakar: intoxicant' has been counter-poised by 'rizqan hasana': رِزْقًا حَسَنًا 'a good provision', we would realize that an intoxicant is not a good provision. The majority of commentators take sakar to mean something that intoxicates. (Ruh al-Ma'ani, Qurtubi and Jassas)
There is a consensus of the Ummah that these verses are Makkan while the unlawfulness of wine was revealed later on in Madinah al-Tayyibah. Even though wine was lawful at the time these verses were revealed and Muslims used to indulge in wine generally yet, even at that stage, a hint was made in the verse that indulging in wine is not good. Later on, came the Qur'anic command which clearly and forcefully made wine unlawful.
The prohibition of Gambling
The word, maisir مَيْسِر is an infinitive and lexically means to distribute'. One who distributes is called yasir یاسِر . During the days of Jahiliyyah, several types of games of chance were common in Arabia. In one of such games, they used to slaughter a camel following which they would gamble while distributing shares from the meat. Some used to get more than one share while others remained deprived of even one. The one who thus remained deprived had to pay for the whole camel. The meat was, of course, distributed among the poor; the gamblers did not use it themselves.
The catch in this particular game of chance was that it benefited the poor while, at the same time, it demonstrated the philanthropy of the gamblers. That is why this game was considered a matter of pride by them. Anyone who would not participate in it was chided as miserly and wretched.
It is because of the relevance of distribution that Qimar قمار is given the name of Maisir. All Companions, and Successors to them, hold the unanimous view that the word, Maisir includes all forms of Qimar or gambling and that all of them are Haram حرام or unlawful. Ibn Kathir (رح) in his Tafsir and al-Jassas (رح) in Ahkam al-Qur'an report that the blessed Companions ` Abdullah ibn ` Abbas, Ibn ` Umar, Qatadah, Mu'awiyah ibn Salih, 'Ata and Ta'wus ؓ said: المیسر القمار حتی لعب الصبیان بالکعاب والجوز that is, Qimar (of all kinds) is Maisir - even the games of children with dices and walnuts.
Sayyidna Ibn ` Abbas ؓ said ألمخاطرۃ من القمار that is, Mukhatarah مخاطرۃ (to put something on stake) falls under Qimar (Jassas). Ibn Sirin ؓ said: 'That which involves stakes is included in Maisir' (Ruh al-Bayn).
Mukhatarah مخاطرۃ or 'stake' is a deal which revolves between profit and loss, that is, there may be a chance that one gets a lot, and also, that one gets nothing. This is very much like what we find in all sorts of modern lotteries. All these types are included under Qimar and Maisir or gambling, and are haram حرام . Therefore, Maisir or Qimar or gambling has been defined as a deal in which the act of making a person the owner of something of value depends on a contingency the two sides of which are equal, and consequently, there are two equal possibilities of taking total profit or absorbing total loss (shami, Kitab al-Khatar wa Fibahah, volume 5, page 355). For instance, it is quite possible that the penalty falls on A, and it is also possible that it falls on B.
To sum up, the rule is that all kinds and forms in vogue - in the past or current today or likely to emerge in the future - shall all be called Maisir and Qimar and gambling. Prize-awarding cross-word puzzles (in which the participants are charged a fee) and commercial lotteries, the generally known among whatever other forms they may have, are all included under gambling. However, should there be a prize offered by one side only, stipulating that it will be given to one who performs a certain feat, that would not matter subject to the condition that no fee is taken from that person. The reason is that, in this case, the deal does not hang between benefit and harm, but hangs between benefit and no benefit.
Therefore, in authentic ahadith, chess and backgammon and their likes have been declared unlawful where money or property is staked in a win or lose situation. Should there be money staked in playing cards, that too will be included under Maisir.
In Sahih Muslim, there is a report from the blessed Companion Buraydah ؓ which states that the Holy Prophet ﷺ said that one who plays backgammon is like one who dyes his hands in the flesh and blood of pork. Sayyidna ` Ali ؓ said that chess is included in Maisir, that is gambling. Sayyidna ` Abdullah ibn ` Umar ؓ said that chess is much worse than backgammon. (Tafsir Ibn Kathir)
During the early days of Islam, gambling was permissible like drinking. When the verses beginning غُلِبَتِ الرُّومُ ﴿2﴾ in Surah al-Rum were revealed where the Holy Qur'an foretold that the Byzantines have no doubt lost to their rivals - the Persians, but, after a few years, the Byzantines will prevail once again. When the disbelievers of Makkah denied the prophecy, Sayyidna Abu Bakr al-Siddiq ؓ ، challenged them with a bet, something like Qimar, proposing that should the Byzantines prevail in so many years the disbelievers will have to pay a certain amount. The bet was approved. When this prophecy of the Qur'an actually came to pass, Sayyidna Abu Bakr ؓ made sure that he got the waged amount from the disbelievers and brought it to the Holy Prophet ﷺ who expressed his pleasure with what had happened but asked him to give away the bet-money in charity. This is significant because Allah had kept His Messenger ﷺ protected from something that was permissible at that time but was going to be made impermissible later on. This is why he always kept aloof from wine and gambling, and there were particular ones among the noble Companions ؓ who also remained protected against these. It appears in a narration that the angel Jibra'il (علیہ السلام) told the Holy Prophet ﷺ that Allah Almighty likes four character-traits in Ja'far al-Tayyar. He ﷺ asked Sayyidna Ja'far al-Tayyar ؓ as to what these four traits were. He said, 'Till now, I have never talked about these before anyone. Now that Allah Almighty has told you about them, I submit and relate these four to you. I saw that wine ruins reason, so I never went near it. I saw that idols cause no benefit or harm to anyone, so I never indulged in idol-worship even during the days of Jahiliyyah. Since I have an acute sense of honour concerning my wife and daughters, so I never committed adultery. Then, I realized that lying is unbridled meanness, and a terrible disgrace, so I never told a lie even in Jahiliyyah'. (Ruh al-Bayan)
Social ill-effects of gambling
The Holy Qur'an has said the same thing about Qimar or gambling as it has said about wine, that is, in it there are some benefits as well, but the harm it brings is greater than its benefits. Everyone knows this sort of benefit can make a pauper an overnight millionaire, but there are very few people who know how evil the practice is economically, socially and spiritually.
In gambling, speaking briefly, the gain of one person is dependent upon the loss of the other. The total gain of the winner is an outcome of the total loss of the loser because this transaction does not increase the (national) wealth or production. The amount of wealth remains as it was. What happens through this game of chance is that one is sucked dry of his wealth which then reaches the other, therefore, Qimar is a blanket undoing of a people, and the death of human morality. Isn't it that man, who should be an agent of public good, a model of sympathy and sacrifice, stoops to the level of a beast while gambling, and starts seeing his life in the death of his brother, and finding delight in his distress, and searching for gain in his loss, and goes about harnessing all his abilities to promote his selfishness? Contrary to this are the permissible forms of transactions in trade where parties buy and sell releasing profits for both. Then, wealth circulates and increases through exchange of commercial commodities and the buyer and seller both find it beneficial.
To begin with, gambling is harmful because the addicted gambler comes to be deprived of the very habit of earning his livelihood, because he always keeps dreaming that he will simply sit and grab what belongs to the other person in no time through a bet, specially so as it involves no hard work. Some scholars have said that gambling has been called Maisir (as derived from the word 'yusr یُسر ' meaning 'easiness' ) because one can easily take possession of what belongs to the other through it. Even if gambling deals revolve around a small number of people such as two or four, their harmful effects mentioned above show up very clearly. But, here we are in this modern age, called 'the age of progress' by those handicapped by superficial vision and lack of insight into its aftermath, where we see wine of all sorts given new names and labels, where ever-new kinds of interest and ever-innovative corporate methods to promote it have been invented, commandeered and given the safe name of 'banking'; so it is with gambling where thousands of dubious forms have found currency. Some of these are so highly collective that the amount of contribution from a whole nation keeps adding up bit by bit, and in case there is a loss, that gets spread out over everybody and thus does not become conspicuous. When an amount from this total 'take' reaches the hands of one person, his gain appears to be prominent, therefore, people tend to look at his personal gain but pay no heed to the collective loss of their nation or country. Consequently, they are trapped into believing that these new kinds may as well be valid, although present here are all those harmful effects which are found in gambling confined to a small group of two or four people. Looked at from another angle, the harm brought by this large-scale gambling is much worse than that released by the older form of gambling, for its evil effects are far-reaching and spell out the ruin of a whole nation. As evident, the natural result of this practice will be that wealth belonging to the common people of the community will go on decreasing while the capital of some capitalists will go on increasing further. Inevitably then, the entire wealth of the nation will shrink and come to be concentrated into the hands of a limited number of individuals and a limited number of families. This can be witnessed everyday in stock markets and in other forms of Qimar. Now, Islamic economic strategy has an important principle of its own. It declares that every deal which siphons the wealth of a whole community out into the coffers of a few capitalists is haram, unlawful and forbidden. The Holy Qur'an itself, while stating the principle of the distribution of wealth, has proclaimed: كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنكُمْ. It means that the principle of distributing spoils of war among different segments of the society given by the Holy Qur'an aims to make sure that wealth does not shrink and concentrate in the hands of a few capitalists.
Gambling, like wine, becomes the cause of mutual disputes reaching the limits of hatred and animosity, so fatal in a civilized society. To quote once again, the Holy Qur'an mentions the evil of gambling in the following words:
إِنَّمَا يُرِيدُ الشَّيْطَانُ أَن يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ فِي الْخَمْرِ وَالْمَيْسِرِ وَيَصُدَّكُمْ عَن ذِكْرِ اللَّـهِ وَعَنِ الصَّلَاةِ
The Satan only wants hostility and hatred to come to stay between you through wine and gambling, and to prevent you from remembering Allah and from the Salah. (5:91)
The effect of gambling, like that of wine, is that one gets recklessly involved in it, becoming unable to attend to the remembrance of Allah, and the prayer. Perhaps, this is why the Holy Qur'an has elected to mention wine and gambling side by side in an identical manner since Qimar or gambling has an intoxicating pull of its own which makes one ignore the concern of what is good or bad for him.
As partly mentioned earlier, the basic evil in gambling is that one can falsely devour what belongs to others through this method without any reasonable compensation or brotherly consideration. This is what the Holy Qur'an prohibits in the following words: لَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ (And do not eat up each other's property by false means) (2:188).
The destroyer of many a home, the ill effects of gambling do not remain restricted to the gambler alone. They affect his whole family and become contagious to a much larger social circle because people may have entered into transactions, contracts and 'loan deals with him which will hurt all concerned in the event of his becoming insolvent.
Finally, in the background of rising social addiction to various Qimar forms, it is useful to keep in view that this evil distorts one's natural attitude to work and rivets it on imagined gains. Rather than concentrate on his physical or mental skills to increase his earnings steadily, one starts getting fixed on finding ways and means to usurp the earnings of others.
That is why the Holy Qur'an has said: وَإِثْمُهُمَا أَكْبَرُ مِن نَّفْعِهِمَا that is, the evils of wine and gambling are greater than their benefits.
Some juristic rules and related notes:
In this verse, the acknowledgement of some benefits of wine and gambling has been combined with the instruction to desist from them which helps us deduce the rule that the presence of material benefits in something or act is not contrary to its being declared haram حرام under the Islamic law. We know that a certain medicine or food item is called harmful if its harmful effects are far stronger than 'its benefits. If this was not so, nothing in this world, not even the worst, would turn out to be totally devoid of any benefit. A deadly poison, the snake and the scorpion and the wild beasts, they all have their benefits but, speaking generally, they are called harmful and people are told to watch out against them. Similarly, keeping in view the essential sense, things the evils of which are greater than their benefits are declared haram or unlawful under the Shari'ah. None of the crimes such as theft, robbery, adultery, kidnapping and fraud are devoid of some benefit, for had they been totally benefitless no sane person would ever go near them, even though the most perfect people in all such crimes are those known for their tact and intelligence. This tells us that some or the other benefit does show up in all crimes but, since their harmfulness is greater than their benefit, no sane person stands up to declare them as useful and permissible. It is under this principle that the Shari'ah of Islam has made wine and gambling unlawful.
2. This verse also provides the rule that the elimination of evil takes precedence over the acquisition of benefit, that is, should something give a certain benefit along with causing some harm, it becomes necessary to abandon the benefit in order to stay safe against the harm. In other words, a benefit which comes with harmfulness attached to it is ignored.
The first part of verse 219 related to the question asked about wine and gambling, a detailed explanation of which appears in previous pages.
The second part of the verse appearing here relates to another question -- about how much should be spent in charity. The answer given is 'al-` afw' العفو which has been translated here as 'the surplus'. It means that one should not, by such spending, get into personal trouble in the material life of this world, or by wasting away somebody's due right, get into the pain of answerability in the life to come.
Ey Peygamber! Ashabın sana içki (O, aklı örten ve gideren her şeydir) hakkında, onu içmenin, satmanın ve satın almanın hükmünü soruyorlar. Kumar oynamanın (O, iki tarafında bedel koyduğu yarışmaya katılan taraflardan alınan maldır) hükmünü soruyorlar. Onlara cevap olarak de ki: Bu ikisinde aklın ve malın yok olması, insanlar arasında düşmanlık ve nefretin ortaya çıkması gibi, dinî ve dünyevi çok fazla zarar ve mefsedeleri vardır. Kâr ve kazanç elde etmek gibi, pek az faydası vardır. Bu ikisinin zararları ve ikisinden hasıl olan günah, faydasından çok daha fazladır. Akıllı olan bu ikisinden de uzak durur. Allah'ın bu beyanında içkinin haram kılınmasına hazırlık vardır. Ey Peygamber! Ashabın sana mallarından gönüllü ve bağış olarak ne kadar miktarda infak edeceklerini soruyorlar. Onlara cevap olarak de ki: İhtiyacınızın üzerinde fazla kalan malınızı infak ediniz. (Bu, işin başında İslam’ın ilk döneminde böyleydi. Daha sonra Allah, hususi mallarda ve belli bir oranda farz olan zekât hükmünü koydu.) Allah hiçbir gizliliği bulunmayan bu açıklama gibi, sizlere dininin hükümlerini açıklar. Umulur ki düşünürsünüz.
Allah vous a prescrit cela afin que vous réfléchissiez à ce qui vous est utile ici-bas et dans l’au-delà. Ô Prophète, tes Compagnons tuteurs d’orphelins te demandent comment ils doivent les traiter et s’ils doivent mélanger leurs biens et ceux de leurs protégés pour les dépenses et les besoins de la vie courante? Réponds-leur: Il est préférable et plus méritoire de faire fructifier leurs biens sans contrepartie et sans les mélanger aux vôtres. C’est également ce qui est le mieux pour leurs biens puisque ceux-ci sont préservés. Mais si vous les faites participer aux dépenses de la vie courante, alors vous ne commettez pas de mal car ils sont vos frères en religion. Or les frères s’entraident et veillent les uns sur les autres. Par ailleurs, Allah sait distinguer parmi les tuteurs ceux qui ont de bonnes intentions en mélangeant leurs biens à ceux de leurs protégés de ceux qui en ont de mauvaises. S’il avait voulu alourdir votre responsabilité à l’égard des orphelins, Il l’aurait fait, mais Il vous a au contraire facilité les choses car la Législation d’Allah est fondée sur la facilité. Allah est Puissant, nul ne lui tient tête et Sa Sagesse se manifeste dans Sa gestion de l’Univers et dans Ses lois.
"... dan mereka bertanya kepadamu tentang anak yatim, katakanlah, 'Mengurus urusan mereka secara
patut adalah baik, dan jika kamu bergaul dengan mereka, maka mereka adalah sau-daramu, dan Allah
mengetahui siapa yang membuat kerusakan dari yang mengadakan perbaikan. Dan jikalau Allah
menghendaki, niscaya Dia dapat mendatangkan kesulitan kepadamu.' Sesungguh-nya Allah Mahaperkasa
lagi Mahabijaksana." (Al-Baqarah: 220).
(220) Ketika turun Firman Allah تعالى,
﴾ إِنَّ ٱلَّذِينَ يَأۡكُلُونَ أَمۡوَٰلَ ٱلۡيَتَٰمَىٰ ظُلۡمًا إِنَّمَا يَأۡكُلُونَ فِي
بُطُونِهِمۡ نَارٗاۖ وَسَيَصۡلَوۡنَ سَعِيرٗا 10 ﴿
"Sesungguhnya orang-orang yang memakan harta anak yatim secara zhalim, sebenarnya mereka itu menelan api sepenuh perutnya dan mereka akan masuk ke dalam api yang menyala-nyala (neraka)." (An-Nisa`: 10).
Kaum Muslimin merasa berat akan hal itu lalu mereka men-jauhi makanan mereka dari makanan anak-anak yatim, mereka khawatir akan memakannya, walaupun dalam hal seperti ini biasa-nya tercampur, hingga mereka bertanya kepada Nabi ﷺ tentang hal tersebut[18], lalu Allah تعالى mengabarkan kepada mereka bahwa maksud ayat itu adalah memperbaiki harta anak-anak yatim, yaitu dengan cara menjaga, memelihara, dan menginvestasikannya, dan bahwasanya mencampurkannya dengan makanan atau selainnya adalah boleh dalam konteks tidak memudaratkan anak yatim tersebut. Karena mereka adalah saudara kalian juga dan sudah menjadi hal yang dimaklumi bahwa saudara itu bergaul dengan saudaranya yang lain.
Yang menjadi patokan dalam hal itu adalah niat dan per-buatannya. Maka barangsiapa yang diketahui oleh Allah tentang niatnya bahwa ia adalah seorang yang hendak memperbaiki keada-an anak yatim, tidak memiliki ketamakan kepada harta anak yatim tersebut, dan sekiranya ada sedikit darinya tercampur kepadanya tanpa disengaja sebelumnya, maka hal itu tidaklah mengapa. Dan barangsiapa yang diketahui niatnya oleh Allah, bahwa ia bertujuan untuk memakannya atau memanfaatkannya untuk pribadi, maka yang demikian itulah yang tidak boleh dan berdosa. Sarana memi-liki hukum niat dan tujuannya.
Dalam ayat ini terdapat dalil atas bolehnya berbagai macam penyatuan makanan, minuman, perjanjian-perjanjian, dan lain sebagainya. Keringanan ini merupakan kasih sayang Allah تعالى dan kebaikanNya, serta kelapangan bagi kaum Mukminin, dan bila tidak demikian, maka seandainya ﴾
شَآءَ ٱللَّهُ لَأَعۡنَتَكُمۡۚ ﴿ "Allah menghendaki, niscaya Dia dapat mendatangkan kesulitan kepadamu," artinya akan berat bagimu dengan tidak adanya rukhshah (keringanan) hingga kalian berat, sulit, dan akhirnya berdosalah kalian.
﴾ إِنَّ ٱللَّهَ عَزِيزٌ ﴿ "Sesungguhnya Allah Mahaperkasa," maksudnya, Dia memiliki kekuatan yang sempurna dan pemaksaan terhadap segala sesuatu, akan tetapi walaupun demikian, Dia juga ﴾
حَكِيمٞ ﴿ "Mahabijaksana" yang tidak berbuat kecuali merupakan realisasi dari kebijaksanaanNya
yang sempurna dan perlindunganNya yang menyeluruh. KeperkasaanNya tidaklah menafikan
kebijaksanaan-Nya, karena itu tidaklah dikatakan bahwasanya apa yang dikehen-dakiNya akan
dilakukanNya, baik sesuai dengan hikmahNya maupun tidak. Namun seharusnya dikatakan bahwa
sesungguh-nya perbuatan-perbuatanNya, demikian juga hukum-hukumNya adalah bagian dari hikmahNya.
Allah tidak menciptakan suatu makhluk pun dengan sia-sia, akan tetapi pasti memiliki hikmah,
baik kita ketahui ataupun tidak. Allah juga tidak mensyariatkan atas hamba-hambaNya sesuatu yang
terlepas dari hikmah. Maka tidaklah Allah memerintah sesuatu kecuali yang memiliki kemas-lahatan
yang total atau yang lebih besar, dan tidak pula Dia mela-rang kecuali dari apa yang memiliki
kemudaratan yang total atau yang lebih besar, karena kesempurnaan hikmah dan rahmatNya.
Who can truly call himself a true believer? He who makes the next world his goal and who is constantly striving to find favour with his Lord. Such a man does not make worldly possessions his aim in life. This does not mean, however, that he renounces the world, for a certain number of material things are an obvious necessity. It simply means that when he makes a living and engages in worldly activities, he does so only in so far as such action is related to acquiring the bare necessities of life. His purpose in life is never to amass wealth. His purpose, on the contrary, is to gain the blessing of his Lord. So, out of whatever he has, he keeps only what he really needs for himself and spends the rest for the cause of God. If we were to attempt to state, in explicit, legal terms, how men should deal with their fellowmen and how they should conduct their business, this would be too complicated in the context of daily living. It is, therefore, more useful to lay down some, fundamental guidelines: to wish others well and to keep in mind not just our own interests, but also the interests of those with whom we have to deal, thinking of them as brothers. God will never take us to task if we act in a manner which is conducive to harmony and justice.
İşte bunları dünya ve ahirette size fayda verecek şekilde düşünmeniz için şeriat /kanun kıldı. Ey Peygamber! Ashabın sana yetimlerin velayetini üstlenmek hakkında soruyorlar. Onlarla nasıl muamelede bulunup davranacaklar? Onların mallarını nafaka, yemek ve konut harcamalarında kullanacaklar mı? Onlara cevap olarak de ki: Karşılıksız olarak ve kendi mallarınıza karıştırmadan sahip oldukları malları ıslah ederek onlara lütufta bulunmanız, Allah'ın katında sizin için daha hayırlı ve daha sevaptır. Aynı zamanda bu, sahip oldukları malları muhafaza etmesi sebebiyle, onların malları içinde daha hayırlıdır. Şayet geçim için, konut ve benzeri harcamalarda onları da ortak ederek mallarını kendi mallarınıza katarsanız, bunda da bir sıkıntı yoktur. Onlar sizin din kardeşlerinizdir. Kardeşler birbirine yardım ederek, birbirlerinin işlerini yüklenirler. Allah velayet sahiplerinden yetimlerin mallarına ortak ederek bozgunculuk yapmak isteyen kimseyle, ıslah etmek isteyen kimseyi bilir. Eğer yetimler meselesinde size zorluk çıkarmak isteseydi size zorluk çıkarabilirdi. Fakat Allah -Subhanehu ve Teâlâ- sizlere, onlarla olan muamele yollarını kolaylaştırdı. Çünkü onun dini kolaylık üzerine bina edilmiştir. Şüphesiz Allah, güçlüdür, O'na hiçbir şey galip gelemez ve yaratmasında, düzenlemesinde ve kanun koymasında hikmet sahibidir.
Allah mensyariatkan hal itu agar kamu berpikir tentang apa yang bermanfaat bagimu di dunia dan di akhirat. Sahabat-sahabatmu juga bertanya kepadamu -wahai Nabi- tentang tugas mereka sebagai pengasuh anak yatim, bagaimana cara mereka berinteraksi dengan anak-anak yatim? Apakah mereka boleh mencampur harta anak-anak yatim itu dengan harta mereka untuk kepentingan nafkah, makanan, dan tempat tinggal? Katakanlah untuk menjawab pertanyaan mereka, “Kerelaan kalian untuk mengurus harta mereka tanpa imbalan atau mencampur harta kalian dengan harta mereka akan lebih baik bagi kalian di sisi Allah dan lebih besar pahalanya. Hal itu akan lebih baik bagi mereka terkait harta mereka karena pilihan itu akan membuat harta mereka tetap tersimpan untuk mereka. Namun, jika kalian mengikutsertakan mereka dengan cara menggabungkan harta mereka dengan harta kalian dalam membiayai kebutuhan hidup, tempat tinggal, dan sebagainya, itu tidak ada salahnya bagi kalian karena mereka adalah saudara-saudara kalian seagama, dan sebagai saudara satu sama lain harus saling membantu dan saling mengurus urusan saudaranya. Allah mengetahui siapa wali (pengasuh anak yatim) yang ingin berbuat jahat dengan mencampur harta anak-anak yatim dan siapa wali yang ingin berbuat baik. Sekiranya Allah berkehendak menyulitkan kalian dalam urusan anak-anak yatim, niscaya Dia telah menyulitkan kalian. Akan tetapi, Dia mempermudah urusan kalian dalam berhubungan dengan anak-anak yatim karena syariat-Nya dibangun di atas asas kemudahan. Sesungguhnya Allah Mahaperkasa, tidak ada sesuatu pun yang dapat mengalahkan-Nya, dan Dia Mahabijaksana di dalam menciptakan, mengatur, dan di dalam menetapkan syariat-Nya.
Verse 220 features yet another question in a series of several posed by the noble Companions. This question relates to the combining of the cost of maintenance of orphans. Since there was general lack of carefulness about the rights of orphans in pagan Arabia, as elsewhere, warning was given that consuming what belongs to the orphans is like filling bellies with embers of Hell. Consequently, the recipients of this warning were so scared that they, out of preventive measure, started preparing and storing meals given to orphans separately. In case the child ate less, food was left over and, naturally so, got decomposed. The reason: It was not permissible for them to use food which belonged to the orphans, nor did they have the right to give what belonged to the orphans in charity. This was a matter of sheer discomfort and a source of loss to the orphans as well. Therefore, the situation was brought to the notice of the Holy Prophet ﷺ following which came the guidance given in this verse.
It is being said here that the purpose is not to compromise the welfare of the orphaned children. Since their welfare is served better through a joint expense system, there is nothing to worry about, for they are brothers-in-faith and brothers do share.
The above permission has been hemmed by a warning that Allah watches over the performance of guardians in this matter. He could have, by setting up a harder code of conduct, put them in trouble because He is All-Powerful. But, He has provided an easier code of conduct because He is All-Wise and does not obligate people with what they cannot do.
Ngài đã qui định thư thế để các ngươi biết suy nghĩ về cuộc sống hiện tại và Đời Sau. Các bạn đạo của Ngươi - hỡi Nabi - hỏi Ngươi về cách cư xử với trẻ mồ côi, có được phép chung chạ với chúng về tiền bạc, ăn uống và nhà ở không? Người hãy bảo họ: Nếu các ngươi dùng tài sản của riêng mình để nuôi nấng, cải thiện cuộc sống cho chúng quả là hành động cao cả và sẽ được ân phước vĩ đại từ Allah, điều đó sẽ tốt cho chúng bởi tài sản của chúng được cất giữ cẩn thận; nếu như các ngươi trộn lẫn hai tài sản của các ngươi và chúng lại với nhau cũng không sao bởi tất cả các ngươi đều là anh em đồng đạo của nhau nên việc giúp đỡ nhau là nên làm, bởi Allah biết rõ ai là kẻ muốn phá hại và ai là người muốn cải thiện trong số những người bảo hộ trẻ mồ côi. Nếu Allah muốn gây khó dễ cho các ngươi về vấn đề trẻ mồ côi là Ngài đã làm nhưng giáo lý của Ngài vốn xây dựng trên cơ sở dễ dàng và đơn giản. Quả thật, Allah luôn chiến thắng tất cả, Ngài sáng suốt trong tạo hóa, quản lý và qui định.
Allah has established these rules so that you may think about what benefits you in this world and the Afterlife. Your Companions ask you, O Prophet, about the guardianship of orphans and how they should deal with them: whether they can mix their wealth with that of the orphans for expenses, food and accommodation? Say in reply to them: If you are kind to them by arranging their affairs without taking anything in return and without touching their wealth, it is better in the sight of Allah and carries greater reward. It is also better because you will receive your full wealth. However, there is no harm if you mix their wealth with yours for living expenses, as they are your brothers in faith and it is normal for brothers to help and look after the affairs of one another. Allah knows the guardian who, by mixing the wealth of orphans with his, means harm and the one who means well. If He wished to make it difficult for you with respect to orphans, He would have done so. Instead, He has made it easy for you to deal with them as the sacred law is based on ease. Allah is Mighty and nothing can overpower Him. He is Wise in His planning and legislation.
Nagsabatas Siya niyon upang mag-isip-isip kayo hinggil sa nagpapakinabang sa inyo sa Mundo at sa Kabilang-buhay. Nagtatanong sa iyo ang mga Kasamahan mo, O Propeta, tungkol sa pagsasagawa ng pagtangkilik sa mga ulila: kung papaano ang gagawin nila sa pakikitungo sa mga ito. Ihahalo ba nila ang mga ari-arian nila sa mga ito sa paggugol, pagpapakain, at pagpapabahay? Sabihin mo habang sumasagot sa kanila: "Ang pagmamabuting-loob ninyo sa kanila sa pamamagitan ng pagpapabuti sa mga ari-arian nila nang walang kapalit o paghahalo sa mga ari-arian nila ay higit na mabuti para sa inyo sa ganang kay Allāh at higit na mabigat sa gantimpala. Ito ay higit na mabuti para sa kanila sa mga ari-arian nila dahil sa dulot nito na pangangalaga sa mga ari-arian nila para sa kanila. Kung makikilahok kayo sa kanila sa pamamagitan ng pagsasama ng ari-arian nila sa ari-arian ninyo sa kabuhayan, tirahan, at tulad niyon, walang pagkaasiwa roon sapagkat sila ay mga kapatid ninyo sa relihiyon. Ang magkakapatid ay tumutulong sa isa't isa sa kanila at nagtataguyod sa mga kapakanan ng isa't isa sa kanila. Si Allāh ay nakaaalam sa [kaibahan ng] sinumang nagnanais ng panggugulo kabilang sa mga tagatangkilik sa pamamagitan ng pakikilahok sa mga ulila sa mga ari-arian nila kaysa sa sinumang nagnanais ng pagpapabuti. Kung sakaling niloob ni Allāh na magpahirap sa inyo kaugnay sa nauukol sa mga ulila, talaga sanang nagpahirap Siya sa inyo, subalit Siya – kaluwalhatian sa Kanya at pagkataas-taas Siya – ay nagpadali para sa inyo ng paraan ng pakikitungo sa kanila dahil ang Batas Niya ay nakabatay sa kadalian. Tunay na si Allāh ay Makapangyarihan: walang nakadadaig sa Kanya na anuman, Marunong sa paglikha Niya, pangangasiwa Niya, at pagbabatas Niya.
220- …hem dünya hem âhiret hakkında. Bir de sana yetimleri sorarlar. De ki:“Onları ıslah etmek, daha hayırlıdır.”
Şâyet onlarla bir arada yaşarsanız onlar sizin kardeşlerinizdir. Allah kimin ıslah ettiğini
kimin de ifsat ettiğini bilir. Allah dileseydi elbette sizi sıkıntıya sokardı. Muhakkak Allah
Azîzdir, Hakîmdir.
Al‑lah les prescribió esto para que reflexionen sobre lo que les es útil en este mundo y en el Más Allá. Profeta, tus compañeros tutores de huérfanos te preguntan cómo deben tratarlos y si deben unificar sus bienes con los bienes de los huérfanos para los gastos y necesidades de la vida cotidiana. Respóndeles: Es preferible y más meritorio hacer prosperar sus bienes sin esperar beneficio alguno y sin unir los bienes de los huérfanos con los de ustedes. Esto es lo mejor para sus bienes porque así son preservados. Pero si los hacen participar de los gastos de la vida cotidiana, no estarían obrando mal ya que son sus hermanos en la religión. Sin embargo, los hermanos se ayudan y velan los unos por los otros. Por otra parte, Al‑lah sabe distinguir entre los tutores que unifican sus bienes con los de los huérfanos con buenas intenciones de aquellos que lo hacen con malas intenciones. Si Él hubiera querido hacer su responsabilidad sobre los huérfanos más pesada, lo hubiera hecho. Por el contrario, Él les ha facilitado las cosas ya que la Legislación de Al‑lah está fundada sobre la simplicidad. Al‑lah es Poderoso, nada puede contra Él; Su sabiduría se manifiesta en Su gestión del Universo y en Sus leyes.
To je propisano da biste razmislili o onome što vam koristi na dunjaluku i na ahiretu. I pitaju te tvoji drugovi, o Vjerovjesniče, o starateljstvu nad jetimima, kako da postupaju prema njima, da li da svoje imetke miješaju sa njihovim pri njihovom opskrbljivanju, hranjenju, smještaju, a ti im odgovori: "Davanje prednosti popravljanju njihovog imovinskog stanja bez miješanja njihovog imetka sa svojim i bez uzimanja naknade iz njihovih imetaka bolje je za vas kod Allaha i za to vam slijedi veća nagrada, i to je bolje i za njih i njihove imetke, jer im se tako čuvaju imeci. Međutim, ako sa njima učestvujete tako da njihov imetak pripojite svom, radi obezbjeđivanja životnih potrepština i stanovanja, nije vam grijeh, jer su oni vaša braća po vjeri, a braća pomažu jedni druge, i vode računa jedni o drugima. Allah zna ko od vas ima pokvarene, a ko ispravne želje pri miješanju u imetak jetima koji su mu povjereni. Da Allah želi da vam oteža vođenje računa o jetimima, otežao bi vam, ali On Uzvišeni želi da vam olakša u vašem ophođenju sa njima, jer je Njegov zakon izgrađen i zasnovam na olakšavanju. Doista je Allah silan, niko Ga ne može savladati, i doista je On mudar u Svom stvaranju, upravljanju i propisivanju zakona.
E stato decretato ciò affinché ragioniate sui benefici mondani e dell'Aldilà. E i tuoi compagni ti chiedono, o Profeta, riguardo prendersi cura degli orfani: "Come comportarsi con loro? E' lecito unire il loro denaro al proprio nelle spese quotidiane, come il cibo e le spese abitative?" Di', in loro risposta: "La gentilezza nei loro confronti, senza utilizzare il loro denaro, è cosa migliore per voi e prevede più grande ricompensa presso Allāh, ed è cosa migliore per loro, allo scopo di preservare la loro ricchezza. Se tuttavia unite il loro denaro al vostro, che sia per le necessità quotidiane o per le spese abitative e cose simili, non vi è peccato in ciò. Loro sono i vostri fratelli nella fede, e la fratellanza prevede l'aiuto reciproco, e che l'uno si metta al servizio dell'altro. E Allāh sa chi associa il loro denaro al proprio a scopo di lucro, e chi lo fa a fin di bene. E se Allāh avesse voluto rendervi le cose difficili riguardo gli orfani, lo avrebbe fatto; ma, gloria Sua, vi ha facilitato la gestione della faccenda, poiché la Sua Shari'ah mette in evidenza la semplicità dei fatti. In verità, Allāh è il Potente, nulla può vincerlo, Saggio nel pianificare la Sua Legge.
Ô croyants, n’épousez pas les polythéistes tant qu’elles ne croient pas en Allah Seul et ne se convertissent pas à l’Islam. Une esclave qui croit en Allah et en Son Messager est meilleure qu’une femme libre qui adore des idoles même si elle vous plaît par sa beauté et sa richesse. Ne mariez pas les musulmanes à des polythéistes. Un esclave qui croit en Allah et en Son Messager est assurément meilleur qu’un polythéiste même s’il vous plaît. Ceux qui pratiquent le polythéisme, hommes ou femmes, appellent par leurs paroles et leurs actes à ce qui mène au Feu tandis qu’Allah appelle aux bonnes œuvres qui mènent au Paradis et au pardon des péchés, par Sa permission et Sa faveur. Il expose ses versets aux gens ; puissent-ils comprendre ce qu’ils signifient et les mettre en pratique.
The Prohibition of marrying Mushrik Men and Women
Allah prohibited the believers from marrying Mushrik women who worship idols. Although the meaning is general and includes every Mushrik woman from among the idol worshippers and the People of the Scripture, Allah excluded the People of the Scripture from this ruling. Allah stated:
مِنَ الَّذِينَ أُوتُواْ الْكِتَـبَ مِن قَبْلِكُمْ إِذَآ ءَاتَيْتُمُوهُنَّ أُجُورَهُنَّ مُحْصِنِينَ غَيْرَ مُسَافِحِينَ
((Lawful to you in marriage) are chaste women from those who were given the Scripture (Jews and Christians) before your time when you have given their due dowry, desiring chastity (i.e., taking them in legal wedlock) not committing illegal sexual intercourse.) (5:5)
`Ali bin Abu Talhah said that Ibn `Abbas said about what Allah said:
وَلاَ تَنْكِحُواْ الْمُشْرِكَـتِ حَتَّى يُؤْمِنَّ
(And do not marry Al-Mushrikat (female idolators) till they believe (worship Allah Alone).) "Allah has excluded the women of the People of the Scripture." This is also the explanation of Mujahid, `Ikrimah, Sa`id bin Jubayr, Makhul, Al-Hasan, Ad-Dahhak, Zayd bin Aslam and Ar-Rabi` bin Anas and others. Some scholars said that the Ayah is exclusively talking about idol worshippers and not the People of the Scripture, and this meaning is similar to the first meaning we mentioned. Allah knows best.
Abu Ja`far bin Jarir (At-Tabari) said, after mentioning that there is Ijma` that marrying women from the People of the Scripture is allowed, "`Umar disliked this practice so that the Muslims do not refrain from marrying Muslim women, or for similar reasons." An authentic chain of narrators stated that Shaqiq said: Once Hudhayfah married a Jewish woman and `Umar wrote to him, "Divorce her." He wrote back, "Do you claim that she is not allowed for me so that I divorce her" He said, "No. But, I fear that you might marry the whores from among them." Ibn Jarir related that Zayd bin Wahb said that `Umar bin Khattab said, "The Muslim man marries the Christian woman, but the Christian man does not marry the Muslim woman." This Hadith has a stronger, authentic chain of narrators than the previous Hadith.
Ibn Abu Hatim said that Ibn `Umar disliked marrying the women from the People of the Scripture. He relied on his own explanation for the Ayah:
وَلاَ تَنْكِحُواْ الْمُشْرِكَـتِ حَتَّى يُؤْمِنَّ
(And do not marry Al-Mushrikat (female idolators) till they believe (worship Allah Alone).)
Al-Bukhari also reported that Ibn `Umar said, "I do not know of a bigger Shirk than her saying that Jesus is her Lord!"
Allah said:
وَلأَمَةٌ مُّؤْمِنَةٌ خَيْرٌ مِّن مُّشْرِكَةٍ وَلَوْ أَعْجَبَتْكُمْ
(And indeed a slave woman who believes is better than a (free) Mushrikah (female idolators), even though she pleases you.)
It is recorded in the Two Sahihs that Abu Hurayrah narrated that the Prophet said:
«تُنْـكَحُ الْمَرْأَةُ لِأَرْبَعٍ: لِمَالِهَا وَلِحَسَبِهَا وَلِجَمَالِهَا وَلِدِينِهَا، فَاظْفَرْ بِذَاتِ الدِّينِ، تَرِبَتْ يَدَاك»
(A woman is chosen for marriage for four reasons: her wealth, social status, beauty, and religion. So, marry the religious woman, may your hands be filled with sand (a statement of encouragement).)
Muslim reported this Hadith from Jabir. Muslim also reported that Ibn `Amr said that Allah's Messenger ﷺ said:
«الدُّنْيَا مَتَاعٌ، وَخَيْرُ مَتَاعِ الدُّنْيَا الْمَرْأَةُ الصَّالِحَة»
(The life of this world is but a delight, and the best of the delights of this earthly life is the righteous wife.)
Allah then said:
وَلاَ تُنكِحُواْ الْمُشِرِكِينَ حَتَّى يُؤْمِنُواْ
(And give not (your daughters) in marriage to Al-Mushrikin till they believe (in Allah Alone).) meaning, do not marry Mushrik men to believing women. This statement is similar to Allah's statement:
لاَ هُنَّ حِلٌّ لَّهُمْ وَلاَ هُمْ يَحِلُّونَ لَهُنَّ
(They are not lawful (wives) for them, nor are they lawful (husbands) for them.) (60:10)
Next, Allah said:
وَلَعَبْدٌ مُّؤْمِنٌ خَيْرٌ مِّن مُّشْرِكٍ وَلَوْ أَعْجَبَكُمْ
(. ..and verily, a believing servant is better than a (free) Mushrik (idolator), even though he pleases you.)
This Ayah indicates that a believing man, even an Abyssinian servant, is better than a Mushrik man, even if he was a rich master.
أُوْلَـئِكَ يَدْعُونَ إِلَى النَّارِ
(Those (Al-Mushrikun) invite you to the Fire) meaning, associating and mingling with the disbelievers makes one love this life and prefer it over the Hereafter, leading to the severest repercussions. Allah said:
وَاللَّهُ يَدْعُواْ إِلَى الْجَنَّةِ وَالْمَغْفِرَةِ بِإِذْنِهِ
(...but Allah invites (you) to Paradise and forgiveness by His leave) meaning, by His Law, commandments and prohibitions. Allah said:
وَيُبَيِّنُ آيَـتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ
(...and makes His Ayat clear to mankind that they may remember.)
Do not get married, O believers, to those women who give partners to Allah until they have faith in Him alone and enter the path of Islam. A woman who is a slave but has faith in Allah and His Messenger is better than a free woman who worships idols, even though you may be impressed by her beauty and wealth. Do not give Muslim women in marriage to men who are idolaters. A slave man who has faith in Allah and His Messenger is better than a free man who is an idolater, even though he may seem impressive to you. Men and women who commit idolatry, invite by their statements and actions, towards that which will lead to entering the fire of Hell. Allah, on the other hand, invites to good actions which will lead to entry into Paradise and forgiveness of sins by His permission and grace. Allah makes His verses clear for people so that they may learn and act obediently.
Huwag kayong magpakasal, O mga mananampalataya, sa mga babaing tagapagtambal kay Allāh hanggang sa sumampalataya sila kay Allāh lamang at pumasok sa Relihiyong Islām. Tunay na ang isang babaing aliping mananampalataya kay Allāh at sa Sugo Niya ay higit na mainam kaysa sa isang malayang babaing sumasamba sa mga diyus-diyusan kahit pa man nagpahanga ito sa inyo dahil sa kagandahan nito at yaman nito. Huwag ninyong ipakasal ang mga babaing Muslim sa mga lalaking tagapagtambal [kay Allāh]. Talagang ang isang lalaking aliping mananampalataya kay Allāh at sa Sugo Niya ay higit na mainam kaysa sa isang malayang lalaking tagapagtambal [kay Allāh] kahit pa man nagpahanga ito sa inyo. Ang mga nailarawang ito sa pagtatambal – mga lalaki man at mga babae – ay nag-aanyaya sa pamamagitan ng mga sinasabi nila at mga ginagawa nila tungo sa nag-aakay sa pagpasok sa Apoy samantalang si Allāh ay nag-aanyaya tungo sa mga gawang maayos na nag-aakay tungo sa pagpasok sa Paraiso at kapatawaran sa mga pagkakasala ayon sa pahintulot Niya at kabutihang-loob Niya. Naglilinaw Siya sa mga tao ng mga tanda Niya, nang sa gayon sila ay mapangangaralan sa ipinahiwatig nito at magsasagawa nito.
Janganlah kalian -wahai orang-orang mukmin- menikah dengan wanita-wanita musyrik sebelum mereka beriman kepada Allah semata dan memeluk agama Islam. Sungguh, wanita budak belian yang beriman kepada Allah dan Rasul-Nya lebih baik (untuk dinikahi) daripada wanita merdeka yang menyembah berhala, walaupun kecantikan dan kekayaannya memikat hati kalian. Janganlah kalian menikahkan wanita-wanita muslimah dengan laki-laki musyrik. Sungguh, laki-laki budak belian yang beriman kepada Allah dan Rasul-Nya lebih baik (untuk dinikahkan) daripada laki-laki musyrik, walaupun dirinya memikat hati kalian. Orang-orang musyrik itu -baik laki-laki maupun wanita- akan mengajak kepada sesuatu yang menyebabkan masuk neraka dengan ucapan dan perbuatan mereka. Sebaliknya, Allah mengajak kepada amal-amal saleh yang menyebabkan masuk surga dan mendapatkan ampunan atas dosa-dosa dengan izin dan kemurahan-Nya. Allah menjelaskan ayat-ayat-Nya kepada manusia agar mereka mengambil pelajaran melalui petunjuk-petunjuk-Nya kemudian mengamalkannya.
Ey Müminler! Onlar bir tek Allah'a iman edinceye ve İslam dinine girinceye dek Allah'a şirk koşan kadınlarla evlenmeyin. Şüphesiz Allah'a ve resulüne iman etmiş köle bir kadın bile, güzelliği ve malı hoşunuza giden putlara ibadet eden hür bir kadından daha hayırlıdır. Müslüman kadınları da müşrik erkeklerle evlendirmeyin. Allah'a ve resulüne iman etmiş köle bir erkek bile, hoşunuza giden hür müşrik bir erkekten daha hayırlıdır. Şirk koşmakla nitelenen bu kişiler -Erkek ve kadınlar- sözleri ve yaptıklarıyla, insanları cehenneme girmeye çağırıyorlar. Oysa Allah, izni ve lütfuyla cennete girmeye ve günahlarının bağışlanmasına götüren salih amellere çağırıyor. Allah ayetlerini insanlar için böyle açıklıyor ki, böylece işaret ettiği şeylere itibar eder ve onlarla amel ederler.
Verse 221 carries an injunction relating to marriage with Mushrikin (those who associate partners with Allah). The commentary which follows explains the injunction in some detail.
Inter-Marriage between Muslims and Kafirs is Prohibited
In the verses under discussion an important ruling has been given. It states that the marriage of Muslim males with Kafir کافر (disbelieving in Islam) females and the marriage of Kafir کافر females with Muslim males is not permissible. The reason is: Kafir کافر males and females become the cause that leads man into the Hell. Marital relations demand mutual love and harmony and without these the real purpose behind such relationship remains unrealized. If such close relations of love and affection are established with Mushrikin مشرکین or disbelievers, the inevitable effect will be that Muslims may emotionally tilt towards Kufr کُفُر and Shirk or, in a lesser degree, the very abhorrence of Kufr کُفُر and Shirk may just not remain there in their hearts. Consequently, they too, may get involved with Kufr کُفُر and Shirk and thereby end up in Hell. Therefore, it was said that these people call everyone to come to Hell while Allah Almighty calls man to Paradise and to His forgiveness and, for this purpose, states His injunctions openly and clearly so that people follow the wise counsel. Let us consider a few points at this stage:
1. If the word, Mushrik مشرک in this verse is taken to mean non-Muslims as a whole it would be necessary to exempt non-Muslim women of the Ahl al-Kitab اھل الکتاب (the people of the Book) from the purview of this injunction, because it is expressly stated in another verse that:
وَالْمُحْصَنَاتُ مِنَ الْمُؤْمِنَاتِ وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلِكُمْ
And good women from among those given the Book before you (marriage with whom is lawful for you). (5:5)
But if the word Mushrik is taken to mean specially those non-Muslims who are not from amongst the Ahl al-Kitab اھل الکتاب (People of the Book i.e. the Jews and the Christians), this verse needs no exception, because it covers only those non-Muslims who do not believe in any prophet and scripture.
2. Let us take the second important point. The Qur'an forbids marital relations between Muslims and disbelievers for the reason that such close relations could become the source of involvement in Kufr کُفُر and Shirk شرک . Now this is apparently true of all non-Muslim groups. Why then, the women from amongst the Ahl al-Kitab اھل الکتاب (the Jews and the Christians) have been excluded?
The answer is obvious. The difference the people of the Book have with Islam is relatively lesser and lighter as compared with other non-Muslims. Islamic belief is tri-polar, that is, Tauhid توحید (Oneness of God), Akhirah (Hereafter) and Risalah (Prophethood). Out of these, if we consider the belief in Akhirah آخرت ، even the Jews and Christians from amongst the people of the Book agree with Muslims in accordance with their original faith, wherein, very similarly, it is kufr کُفُر (infidelity) even in their original faith to attribute partners with God. That the Christians, in their love for Sayyidna ` Isa (علیہ السلام) ، and in their over-enthusiasm towards respecting him, entered the borders of Shirk شرک ، is a different matter.
Now the basic difference that remains is that they do not believe in Muhammad ﷺ as His Messenger . In Islam, this belief is cardinal. Without it, no one can become a true Muslim. However, the fact remains that the difference the people of the Book have is lesser and lighter as compared with other non-Muslim groups. Therefore, the danger of corruptibility is not that great here۔
3. A question may be raised here that the difference between the people of the Book having been declared lighter, it was made permissible for Muslim men to marry their women. So the converse of this proposition, that is, the marriage of Muslim women with non-Muslim people of the Book, should also be permissible. But a little reflection will be sufficient to establish the basic difference between the two situations. Women are somewhat weaker by nature. Then the husband has been given a controlling and care-taking role. So the likelihood of a woman being impressed by his beliefs and views is not that remote. Therefore, should a Muslim woman stay in a marriage relationship with a non-Muslim Kitabi, (Christian or Jew) the chances of her belief being spoiled are strong.
Contrary to this, should a non-Muslim Kitabi woman (Jew or Christian) live married to a Muslim man, it is unlikely in principle that her ideas will impress the husband. Is someone takes to a converse position in total disregard of the normal principles and falls prey to his wife's instigation, it will be because of his own fault.
4. Let us clarify another doubt which may be raised here. The marital relations may influence both the parties equally. Therefore, if there is an apprehension that a Muslim spouse will be influenced by his or her counterpart in the matter of faith, there is also a counter possibility that the non-Muslim spouse will be influenced by his or her Muslim spouse, whereupon he or she will embrace Islam. Both possibilities being equally open, the marital relations between Muslims and non-Muslims should not have been prohibited.
But the wisdom behind this prohibition is that where the danger of a harm and the hope of a benefit are equally applicable, then the reasonable attitude will be to pay more attention to preventing harm than to seeking benefit. There is a well-known Persian saying: عقلمند تریاق بیقین وزھر بگمانخورد . A wise man does not eat the antidote with certainty and the poison with doubt. On the basis of this principle, the hope of the non-Muslim spouse embracing Islam has been ignored, and the apprehension of a Muslim spouse being impressed by the anti-Islamic faith or behaviour has been effectively taken care of.
5. The fifth point worth considering is that the meaning of the permission to Muslim men to marry Jewish and Christian women under formal Nikah (marriage contract) is simply to state that such Nikah if made, will become valid and the children born out of this wedlock will be ligitimate. But there are statements in ahadith which prove that even this Nikah is not viewed with favour. The Holy Prophet has said that a Muslim should seek to marry a woman who fully observes Islamic faith and conduct -- so that she becomes for him a source of strength in their joint pursuit of their faith, and their progeny may have the opportunity to grow up under their care as practising Muslims. When marriage with a non-practising Muslim woman was not looked at with favour, how would it become favourable in the case of some non-Muslim woman? This is why Sayyidna ` Umar al-Faruq ؓ ، on learning that such marriages are finding alarming currency in Iraq and Syria, stopped these with an executive order which pointed out that such marital relations cause corruption in Muslim families both religiously and politically. (Kitab al-Athar-lil-Imam Muhammad). The effect of such marriages in contemporary times when non-Muslim people of the Book, the Jews and the Christians, have a record of political deception, political marriages, entry into Muslim families with persuasion techniques and spying objectives is too obvious and has been admitted by Christian writers themselves as reported in some details by Major General Akbar in his book, حدیثِ دفاع Hadith-e-Difa`,
Specially in our days, there is another important reason for avoiding marital relations with the People of the Book. If the lives of a majority of contemporary Europeans (and Americans), who are called Jews and Christians, and are registered as such in their census records, were researched it will be discovered that an enormous lot of them have nothing to do with Christianity or Judaism. They are atheistically irreligious. They do not believe in Sayyidna ` Isa (علیہ السلام) or in the Bible. They do not believe in Sayyidna Musa (علیہ السلام) or in the Torah -- not even in God or a Day of Judgment. It is obvious that such people do not come under the purview of the Qur'anic injunction permitting marriage (with the people of the Book). Nikah (marriage) with their women is absolutely haram (unlawful). It is clear that such people do not qualify for the exception given in the Qur'anic verse:
وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ
And good women from among those given the Book before you (marriage with whom is lawful for you).
Therefore, Nikah (marriage) with their women, like those of other non-Muslims, is absolutely haram (unlawful).
Special notes from Bayern al-Qur'an by Maulana Ashraf Thanavi
1. It is not correct to marry women from among the group of people who, on the basis of their name and identity, are considered from among the people of the Book but are not proved to be so after a scrutiny of beliefs. For instance, common people these days take white westerners to be generally Christians although some of their beliefs have turned out to be totally atheistic under critical observation. How can people who do not believe in God, in the prophethood of Jesus Christ and in the Bible as revealed scripture be Christians?
Marrying a woman from such a group of people is not correct. Those who marry women from the West without finding out what is involved therein make a gross mistake.
2. Similarly, it is not correct to give a Muslim woman in marriage to a man who, in his outward status, is supposed to be a Muslim but whose beliefs are identical with those of a non-Muslim. And should such corruption of beliefs occur after having been married, the nikah or the marriage-contract breaks ipso facto. For instance, a large number of Muslims, in ignorance of their religion and under the influence of the so-called ` modern thinking', ruin their beliefs. It is, therefore, obligatory for the guardians of a girl that they should first investigate into the beliefs of the proposer before they accept the proposal.
To illustrate the purpose of the matrimonial bond, the relationship between man and woman may be likened to that of a farmer and his field. This means that it is not just for selfish enjoyment that a couple takes the marriage vow. Just as a farmer’s task of planting his fields is a serious matter, so also is the husband/wife relationship a serious one. Various factors have to be taken into account, certain guidelines followed. The first thing to be taken into consideration when choosing a spouse is belief. The relationship between a husband and wife is an extremely delicate one, balanced precariously within a network of social, domestic and psychological factors. For such a close, intricate relationship to flourish there has to be harmony of belief. A Muslim who marries someone of another faith may have to compromise on his beliefs, in which case it will be his faith that suffers; and if he refuses to do so, it will be his marriage which will flounder. Secondly, a husband and his wife should consort and cohabit according to the pattern of creation. Just as revelation is an expression of God’s will, so is nature, for it follows divine commands to the letter. Natural laws are for us to follow, just as revealed laws are to be obeyed. And one should fear God at all times, always remembering that He knows a person’s inner and outer states, and that eventually one is going to be brought before Him.
O vjernici, nemojte ženiti one koje Allahu druga pripisuju sve dok samo u Allaha Jedinog ne povjeruju, dok ne uđu u islam. Doista je robinja koja vjeruje u Allaha i Poslanika bolja od slobodne žene koja obožava kipove, makar vam se svidjela njena ljepota i privuklo vas njeno bogatstvo. I nemojte udavati muslimanke za mnogobošce! Doista je rob koji vjeruje u Allaha i Njegovog Poslanika bolji od slobodnog čovjeka mnogobošca, makar vam se svidio. Ti ljudi i te žene koji čine širk pozivaju svojim riječima i djelima u ono što vodi u džehennem, a Allah poziva u dobra djela koja vode u džennet i oprost od grijeha, Njegovom dozvolom i dobrotom. On objašnjava Svoje ajete ljudima kako bi iz njih pouku uzeli i po njima radili.
"Dan janganlah kamu menikahi wanita-wanita musyrik se-belum mereka beriman. Sesungguhnya wanita
budak yang Mukmin lebih baik dari wanita musyrik, walaupun dia menarik hatimu. Dan janganlah
kamu menikahkan orang-orang musyrik (dengan wanita-wanita Mukmin) hingga
mereka beriman. Sesungguhnya budak yang Mukmin lebih baik dari orang musyrik, walaupun dia
menarik hatimu. Mereka mengajak ke neraka, sedang Allah meng-ajak ke surga dan ampunan dengan
izinNya. Dan Allah menerang-kan ayat-ayatNya (perintah-perintahNya)
kepada manusia supaya mereka mengambil pelajaran." (Al-Baqarah: 221).
(221) Maksudnya, ﴾ وَلَا تَنكِحُواْ ﴿ "Dan janganlah kamu menikahi" wanita-wanita ﴾
ٱلۡمُشۡرِكَٰتِ ﴿ "musyrik" selama mereka masih dalam kesyirikan mereka, ﴾ حَتَّىٰ
يُؤۡمِنَّۚ ﴿ "hingga mereka beriman"; karena se-orang wanita Mukmin walaupun sangat jelek parasnya adalah lebih baik daripada seorang wanita musyrik walaupun sangat cantik parasnya. Ini umum pada seluruh wanita musyrik, lalu dikhusus-kan oleh ayat dalam surat al-Ma`idah tentang bolehnya menikahi wanita ahli Kitab, sebagaimana Allah berfirman,
﴾ وَٱلۡمُحۡصَنَٰتُ مِنَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ ﴿
"... dan wanita-wanita yang menjaga kehormatan di antara orang-orang yang diberi al-Kitab." (Al-Ma`idah: 5).
﴾ وَلَا تُنكِحُواْ ٱلۡمُشۡرِكِينَ حَتَّىٰ يُؤۡمِنُواْۚ ﴿ "Dan janganlah kamu menikahkan orang-orang musyrik (dengan wanita-wanita Mukmin) sebelum mereka beriman."
Ini bersifat umum yang tidak ada pengecualian di dalamnya. Kemudian Allah menyebutkan hikmah dalam hukum haramnya seorang Mukmin atau wanita Mukmin menikah dengan selain agama mereka dalam FirmanNya, ﴾
أُوْلَٰٓئِكَ يَدۡعُونَ إِلَى ٱلنَّارِۖ ﴿ "Mereka meng-ajak ke neraka," yakni, dalam perkataan-perkataan, perbuatan-per-buatan, dan kondisi-kondisi mereka. Maka bergaul dengan mereka adalah merupakan suatu yang bahaya, dan bahayanya bukanlah bahaya duniawi, akan tetapi bahaya kesengsaraan yang abadi.
Dapat diambil kesimpulan dari alasan ayat melarang bergaul dengan setiap musyrik dan pelaku bid'ah; karena jika menikah saja tidak boleh padahal memiliki maslahat yang begitu besar, maka hanya sebatas bergaul saja pun harus lebih tidak boleh lagi, khu-susnya pergaulan yang membawa kepada tingginya martabat orang musyrik tersebut atau semacamnya di atas seorang Muslim seperti pelayanan atau semacamnya.
Dalam FirmanNya, ﴾ وَلَا تُنكِحُواْ ٱلۡمُشۡرِكِينَ ﴿ "Dan janganlah kamu menikahkan orang-orang musyrik (dengan wanita-wanita Mukmin)" terdapat dalil tentang harus adanya wali dalam nikah. ﴾
وَٱللَّهُ يَدۡعُوٓاْ إِلَى ٱلۡجَنَّةِ وَٱلۡمَغۡفِرَةِ ﴿ "Sedang Allah mengajak ke surga dan ampunan," maksudnya, menyeru hamba-hambaNya untuk memperoleh surga dan am-punan yang di antara akibatnya adalah menjauhkan diri dari segala siksaan. Hal itu dengan cara mengajak untuk melakukan sebab-sebabnya berupa amal shalih, bertaubat yang sungguh-sungguh, berilmu yang bermanfaat dan mengamalkannya.
﴾ وَيُبَيِّنُ ءَايَٰتِهِۦ ﴿ "Dan Allah menerangkan ayat-ayatNya (perintah-perintahNya)," maksudnya, hukum-hukum, dan hikmah-hikmahNya ﴾
لِلنَّاسِ لَعَلَّهُمۡ يَتَذَكَّرُونَ ﴿ "kepada manusia supaya mereka mengambil pelajaran." Hal
tersebut mewajibkan mereka untuk mengingat apa yang telah mereka lupakan dan mengetahui apa yang
tidak mereka ketahui, serta mengerjakan apa yang telah mereka lalaikan.
Non sposate, o credenti, le donne che associano altri ad Allāh, finché non credono in Allāh l'Unico e accettano l'Islām. E, in verità, una schiava che crede in Allāh e nel Suo Messaggero è migliore di una donna libera che adora idoli, anche se vi incanta la sua bellezza e la sua ricchezza. E non permettete alle donne musulmane di sposare gli idolatri. Uno schiavo che crede in Allāh e nel Suo Messaggero è migliore di un idolatra, anche se vi piace. Coloro che mostrano segni di miscredenza, uomini e donne, invocano, con le loro parole e le loro azioni, ciò che porta all'ingresso nel Fuoco, mentre Allāh invita alle buone azioni che conducono al Paradiso e al perdono dei peccati, con il Suo permesso e per Sua grazia, e chiarisce i Suoi segni alla gente, affinché vengano persuasi da essi e li applichino.
Creyentes, no tomen por esposas a mujeres politeístas a menos que ellas crean en Al‑lah como único Al-lah y se conviertan al Islam. Una esclava que cree en Al‑lah y Su Mensajero es mejor que una mujer libre que adora falsos ídolos, aunque esta última les resulte más atractiva por su belleza y su riqueza. No celebren matrimonios entre musulmanes y politeístas. Un esclavo que cree en Al‑lah y en Su Mensajero es con certeza mejor que un politeísta, aunque este último les sea de más agrado. Los que practican el politeísmo, hombres o mujeres, los conducen con sus palabras y sus actos al Fuego, mientras que Al‑lah incita a las buenas obras que conducen al Paraíso y al perdón de los pecados, a través de Su permiso y Su gracia. Él expone Sus aleyas a la gente para que pueda comprender lo que significan y ponerlas en práctica.
Và các ngươi - hỡi người người có đức tin - không được kết hôn với phụ nữ đa thần mãi đến khi người phụ nữ đó có đức tin nơi một mình Allah, cải đạo sang Islam. Quả thật, một người nữ nô lệ có đức tin nơi Allah và Thiên Sứ của Ngài tốt hơn cả một người phụ nữ tự do thờ phượng bục tượng, cho dù người phụ nữ tự do đó có thu hút các ngươi bằng nhan sắc và tài sản của cô ta. Và phụ nữ Muslim không được kết hôn với đàn ông thờ đa thần, quả thật một người đàn ông nô lệ có đức tin nơi Allah và Thiên Sứ của Ngài tốt hơn cả người đàn ông tự do thờ đa thần cho dù người đàn ông tự do đó có thu hút các ngươi. Những người đó - những người đa thần nam và nữ - kêu gọi các ngươi bằng lời nói và hành động của họ để lôi kéo các ngươi vào Hỏa Ngục trong khi Allah kêu gọi các ngươi đến với các việc làm ngoan đạo để đưa các ngươi vào Thiên Đàng và để được Ngài tha thứ tội lỗi bằng ý muốn và hồng phúc của Ngài. Allah đã trình bày các dấu hiệu của Ngài cho nhân loại, hi vọng họ tiếp thu và noi theo.
221- Müşrik kadınları iman etmedikçe nikâhlamayın. Mü’min bir cariye müşrik bir (hür) kadından -o kadın hoşunuza gitse bile- kesinlikle daha hayırlıdır.
Müşrik erkeklere de iman etmedikçe (mü’min bir kadını) nikâhlamayın.
Mü’min bir köle elbette müşrik bir (hür) erkekten -o erkek hoşunuza
gitse bile- daha hayırlıdır. Onlar ateşe çağırırlar, Allah ise izni ile Cennete ve mağfirete
davet eder. Ayetlerini de insanlara öğüt alsınlar diye beyan eder.
221. “Müşrik kadınları iman etmedikçe” şirkleri üzere devam ettikleri
sürece “nikâhlamayın.” Çünkü ne kadar çirkin olursa olsun mü’min bir
kadın, ne kadar güzel olursa olsun müşrik bir kadından daha hayırlıdır. Bu, bütün müşrik
kadınlar hakkında umumidir. Ancak Maide Sûresi’nde yer alan ve Kitap Ehli kadınlarla evlenmenin
mubah olduğunu belirten âyet-i kerime bu hükmü tahsis etmiştir. Çünkü Yüce Allah sözü geçen
âyet-i kerimede şöyle buyurmaktadır:“Sizden önce kitap verilenlerden iffetli kadınlar da... size helâl klınmıştır.”(el-Maide, 5/5)“Müşrik erkeklere de iman etmedikçe (mü’min bir kadını) nikâhlamayın.”
Bu buyruk da umumidir ve hakkında tahsis söz konusu değildir. Daha sonra Yüce Allah müslüman
erkek ve müslüman kadının farklı dinden olan (müşrik) biriyle
nikahlanmalarının haram kılışındaki hikmeti söz konusu ederek şöyle buyurmaktadır: “Onlar ateşe çağırırlar” yani sözleriyle, davranışlarıyla ve halleri ile
böyle yaparlar. Onlarla içli dışlı olmak tehlikeli bir iştir ve bu tehlike dünyevi tehlikelerden
olmayıp ebedi bedbahtlığa yol açan bir tehlikedir.
Âyet-i kerimenin gösterdiği gerekçeden (illetten) her bir müşrik ve her
bir bid’atçi ile içli dışlı olmanın yasaklandığı anlaşılmaktadır. Çünkü pek çok maslahatına
rağmen eğer evlilik caiz değilse hiçbir faydası olmayan içli dışlı olmalar haydi haydi caiz
olmaz. Hele hele de müşrik ve benzerlerinin -hizmetçilik ve benzeri işler dolayısıyla- müslüman
üzerinde üstünlüğünün söz konusu olduğu içli dışlı oluş hallerinde bu kesinlikle böyledir.
Yüce Allah’ın:“Müşrik erkeklere de... nikahlamayın” buyruğunda nikahta velinin söz hakkı
olduğuna açık bir delil vardır.
“Allah ise izni ile Cennete ve mağfirete davet eder.” Kullarını Cennet
ve mağfiretin elde edilmesine davet eder. Bunun elde ediliş sonuçları arasında ise cezaların
bertaraf edilmesi de vardır. Bu ise salih ameller, samimi tevbe, faydalı ilim ve hayırlı işler
gibi sebeplere çağırmakla gerçekleşmektedir.
“Ayetlerini” hükümlerini ve bu hükümlerin hikmetlerini “de insanlara öğüt alsınlar diye beyan eder.”
İşte bu, onların unuttuklarını hatırlamalarını, bilmediklerini öğrenmelerini, uygulamadıkları
emirleri de yerine getirmelerini gerektirir. Daha sonra ise Yüce Allah şöyle buyurmaktadır:
I tuoi compagni, o Profeta, ti chiedono riguardo le mestruazioni ﴾si tratta di sangue che fuoriesce naturalmente dal grembo di una donna in momenti specifici﴿. Di', in loro risposta: "Le mestruazioni sono dannose per gli uomini e le donne, quindi evitate i rapporti con le donne durante questo periodo, e non intrattenete rapporti con loro finché il sangue non cesserà di fuoriuscire e non si saranno purificate con l' abluzione Ghuslغسل ﴾lavaggio, purificazione completa del corpo﴿: Se ciò avviene, potete avvicinarvi a loro secondo ciò che è lecito, se le loro intimità sono pure. In verità, Allāh ama coloro che si pentono costantemente dei propri peccati, e quelli che sono meticolosi nella purificazione.
Profeta, tus compañeros te preguntan acerca de la menstruación (al-haid) que es una pérdida natural de sangre proveniente del útero de la mujer a intervalos regulares. Respóndeles: La menstruación es una impureza para el hombre y para la mujer. Absténgase de mantener relaciones íntimas con sus esposas mientras dure su período de menstruación y ellas no se hayan purificado efectuando el baño ritual (al-ghusl). Cuando la pérdida de sangre se detenga y ellas hayan realizado el baño ritual, mantengan relaciones con ellas de la manera que les ha sido permitida: en estado de pureza y por la vía natural. Al‑lah ama aquellos que se arrepienten de sus pecados y se purifican frecuentemente.
Sexual Intercourse with Menstruating Women is prohibited
Imam Ahmad recorded that Anas said that the Jews used to avoid their menstruating women, they would not eat, or even mingle with them in the house. The Companions of the Prophet asked about this matter and Allah revealed:
وَيَسْـَلُونَكَ عَنِ الْمَحِيضِ قُلْ هُوَ أَذًى فَاعْتَزِلُواْ النِّسَآءَ فِي الْمَحِيضِ وَلاَ تَقْرَبُوهُنَّ حَتَّى يَطْهُرْنَ
(They ask you concerning menstruation. Say: "That is an Adha, therefore, keep away from women during menses and go not in unto them till they are purified.)
Allah's Messenger ﷺ said:
«اصْنَعُوا كُلَّ شَيْءٍ إِلَّا النِّكَاح»
(`Do everything you wish, except having sexual intercourse.)
When the Jews were told about the Prophet's statement, they said, "What is the matter with this man He would not hear of any of our practices, but would defy it." Then, Usayd bin Hudayr and `Abbad bin Bishr came and said, "O Messenger of Allah ﷺ! The Jews said this and that, should we have sex with our women (meaning, during the menstruation period)" The face of Allah's Messenger ﷺ changed color, until the Companions thought that he was angry with them. They left. Soon after, some milk was brought to Allah's Messenger ﷺ as a gift, and he sent some of it for them to drink. They knew then that Allah's Messenger ﷺ was not angry with them. Muslim also reported this Hadith. Allah said:
فَاعْتَزِلُواْ النِّسَآءَ فِي الْمَحِيضِ
(. ..therefore, keep away from women during menses.) meaning, avoid the sexual organ. The Prophet said:
«اصْنَعُوا كُلَّ شَيْءٍ إِلَّا النِّكَاح»
(Do anything you wish except having sexual intercourse.)
This is why most of the scholars said that it is allowed to fondle the wife, except for having sexual intercourse (when she is having her menses). Abu Dawud reported that `Ikrimah related to one of the Prophet's wives that she said that whenever the Prophet wanted to fondle (one of his wives) during her menses, he would cover her sexual organ with something.
Abu Ja`far bin Jarir related that Masruq went to `A'ishah and greeted her, and `A'ishah greeted him in return. Masruq said, "I wish to ask you about a matter, but I am shy." She replied, "I am your mother and you are my son." He said, "What can the man enjoy of his wife when she is having her menses" She said, "Everything except her sexual organ." This is also the opinion of Ibn `Abbas, Mujahid, Al-Hasan and `Ikrimah.
One is allowed to sleep next to his wife and to eat with her (when she is having her menses). `A'ishah said, "Allah's Messenger ﷺ used to ask me to wash his hair while I was having the menses. He would lay on my lap and read the Qur'an while I was having the period." It is also reported in the Sahih that `A'ishah said, "While having the menses, I used to eat from a piece of meat and give it to the Prophet who would eat from the same place I ate from. I used to have sips of a drink and would then give the cup to the Prophet who would place his mouth where I placed my mouth."
It is also reported in the Two Sahihs that Maymunah bint Al-Harith Al-Hilaliyah said, "Whenever the Prophet wanted to fondle any of his wives during the periods (menses), he used to ask her to wear an Izar (a sheet covering the lower-half of the body)." These are the wordings collected by Al-Bukhari. Similar was reported from `A'ishah. In addition, Imam Ahmad, Abu Dawud, At-Tirmidhi and Ibn Majah reported that `Abdullah bin Sa`d Al-Ansari asked Allah's Messenger ﷺ , "What am I allowed of my wife while she is having her menses" He said, "What is above the Izar (a sheet covering the lower-half of the body)." Hence, Allah's statement: h
وَلاَ تَقْرَبُوهُنَّ حَتَّى يَطْهُرْنَ
(...and go not in unto them till they are purified.) explains His statement:
فَاعْتَزِلُواْ النِّسَآءَ فِي الْمَحِيضِ
(...therefore, keep away from women during menses.)
Allah prohibited having sexual intercourse with the wife during menstruation, indicating that sexual intercourse is allowed otherwise.
Allah's statement:
فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ
(And when they have purified themselves, then go in unto them as Allah has ordained for you.) indicates that men should have sexual intercourse with their wives after they take a bath. The scholars agree that the woman is obliged to take a bath, or to perform Tayammum with sand, if she is unable to use water, before she is allowed to have sexual intercourse with her husband, after the monthly period ends. Ibn `Abbas said:
حَتَّى يَطْهُرْنَ
"(till they are purified) means from blood, and,
فَإِذَا تَطَهَّرْنَ
(And when they have purified themselves) means with water." This is also the Tafsir of Mujahid, `Ikrimah, Al-Hasan, Muqatil bin Hayyan and Al-Layth bin Sa`d and others.
Anal Sex is prohibited
Allah said:
مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ
(...as Allah has ordained for you.) this refers to Al-Farj (the vagina), as Ibn `Abbas, Mujahid and other scholars have stated. Therefore, anal sex is prohibited, as we will further emphasize afterwards, Allah willing. Abu Razin, `Ikrimah and Ad-Dahhak and others said that:
فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ
(...then go in unto them as Allah has ordained for you.) means when they are pure, and not during the menses. Allah said afterwards:
إِنَّ اللَّهَ يُحِبُّ التَّوَبِينَ
(Truly, Allah loves those who turn unto Him in repentance) from the sin even if it was repeated,
وَيُحِبُّ الْمُتَطَهِّرِينَ
(and loves those who purify themselves.) meaning, those who purify themselves from the impurity and the filth that include having sexual intercourse with the wife during the menses and anal sex.
The Reason behind revealing Allah's Statement: "Your Wives are a Tilth for You.
Allah said:
نِسَآؤُكُمْ حَرْثٌ لَّكُمْ
(Your wives are a tilth for you,)
Ibn `Abbas commented, "Meaning the place of pregnancy." Allah then said:
فَأْتُواْ حَرْثَكُمْ أَنَّى شِئْتُمْ
(...so go to your tilth, when or how you will,) meaning, wherever you wish from the front or from behind, as long as sex takes place in one valve (the female sexual organ), as the authentic Hadiths have indicated.
For instance, Al-Bukhari recorded that Ibn Al-Munkadir said that he heard Jabir say that the Jews used to claim that if one has sex with his wife from behind (in the vagina) the offspring would become cross-eyed. Then, this Ayah was revealed:
نِسَآؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُواْ حَرْثَكُمْ أَنَّى شِئْتُمْ
(Your wives are a tilth for you, so go to your tilth, when or how you will,)
Muslim and Abu Dawud also reported this Hadith.
Ibn Abu Hatim said that Muhammad bin Al-Munkadir narrated that Jabir bin `Abdullah told him that the Jews claimed to the Muslims that if one has sex with their wife from behind (in the vagina) their offspring will become cross-eyed. Allah revealed afterwards:
نِسَآؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُواْ حَرْثَكُمْ أَنَّى شِئْتُمْ
(Your wives are a tilth for you, so go to your tilth, when or how you will,)
Ibn Jurayj (one of the reporters of the Hadith) said that Allah's Messenger ﷺ said:
«مُقْبِلَةً ومُدْبِرَةً إِذَا كَان ذلِكَ فِي الْفَرْج»
(From the front or from behind, as long as that occurs in the Farj (vagina).)
Imam Ahmad recorded that Ibn `Abbas said, "The Ayah,
نِسَآؤُكُمْ حَرْثٌ لَّكُمْ
(Your wives are a tilth for you) was revealed about some people from the Ansar who came to the Prophet and asked him (about having sex with the wife from behind). He said to them:
«ائْتِهَا عَلى كُلِّ حَالٍ إِذَا كَانَ فِي الْفَرْج»
(Have sex with her as you like as long as that occurs in the vagina.)
Imam Ahmad recorded that `Abdullah bin Sabit said: I went to Hafsah bint `Abdur-Rahman bin Abu Bakr and said, "I wish to ask you about something, but I am shy." She said, "Do not be shy, O my nephew." He said, "About having sex from behind with women." She said, "Umm Salamah told me that the Ansar used to refrain from having sex from behind (in the vagina). The Jews claimed that those who have sex with their women from behind would have offspring with crossed-eyes. When the Muhajirun came to Al-Madinah, they married Ansar women and had sex with them from behind. One of these women would not obey her husband and said, `You will not do that until I go to Allah's Messenger ﷺ (and ask him about this matter). ' She went to Umm Salamah and told her the story. Umm Salamah said, `Wait until Allah's Messenger ﷺ comes.' When Allah's Messenger ﷺ came, the Ansari woman was shy to ask him about this matter, so she left. Umm Salamah told Allah's Messenger ﷺ the story and he said:
«ادْعِي الْأَنْصَارِيَّـة»
(Summon the Ansari woman.)"
She was summoned and he recited this Ayah to her:
نِسَآؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُواْ حَرْثَكُمْ أَنَّى شِئْتُمْ
(Your wives are a tilth for you, so go to your tilth, when or how you will.) He added:
«صِمَامًا وَاحِدًا»
(Only in one valve (the vagina).)"
This Hadith was also collected by At-Tirmidhi who said, "Hasan."
An-Nasa'i reported that Ka`b bin `Alqamah said that Abu An-Nadr said that he asked Nafi`, "The people are repeating the statement that you relate from Ibn `Umar that he allowed sex with women in their rear (anus)." He said, "They have said a lie about me. But let me tell you what really happened. Ibn `Umar was once reciting the Qur'an while I was with him and he reached the Ayah:
نِسَآؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُواْ حَرْثَكُمْ أَنَّى شِئْتُمْ
(Your wives are a tilth for you, so go to your tilth, when or how you will,) He then said, `O Nafi`! Do you know the story behind this Ayah' I said, `No.' He said, `We, the people of Quraysh, used to have sexual intercourse with our wives from the back (in the vagina). When we migrated to Al-Madinah and married some Ansari women, we wanted to do the same with them. They disliked it and made a big issue out of it. The Ansari women had followed the practice of the Jews who have sex with their women while they lay on their sides. Then, Allah revealed:
نِسَآؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُواْ حَرْثَكُمْ أَنَّى شِئْتُمْ
(Your wives are a tilth for you, so go to your tilth, when or how you will,)"
This has an authentic chain of narrators.
Imam Ahmad reported that Khuzaymah bin Thabit Al-Khatami narrated that Allah's Messenger ﷺ said:
«لَا يَسْتَحْيِي اللهُ مِنَ الْحَقِّ ثَلَاثًا لَا تَأْتُوا النِّسَاءَ فِي أَعْجَازِهِن»
(Allah does not shy from the truth - he said it thrice-, do not have anal sex with women.)
This Hadith was collected by An-Nasa'i and Ibn Majah.
Abu `Isa At-Tirmidhi and An-Nasa'i reported that Ibn `Abbas narrated that Allah's Messenger ﷺ said:
«لَا يَنْظُرُ اللهُ إِلى رَجُلٍ أَتَى رَجُلًا أَوِ امْرَأَةً فِي الدُّبُر»
(Allah does not look at a man who had anal sex with another man or a woman.)
At-Tirmidhi said, "Hasan Gharib." This is also the narration that Ibn Hibban collected in his Sahih, while Ibn Hazm stated that this is an authentic Hadith.
In addition, Imam Ahmad reported that `Ali bin Talaq said, "Allah's Messenger ﷺ forbade anal sex with women, for Allah does not shy away from truth." Abu `Isa At-Tirmidhi also reported this Hadith and said, "Hasan".
Abu Muhammad `Abdullah bin `Abdur-Rahman Darimi reported in his Musnad that Sa`id bin Yasar Abu Hubab said: I said to Ibn `Umar, "What do you say about having sex with women in the rear" He said, "What does it mean" I said, "Anal sex." He said, "Does a Muslim do that" This Hadith has an authentic chain of narrators and is an explicit rejection of anal sex from Ibn `Umar.
Abu Bakr bin Ziyad Naysaburi reported that Isma`il bin Ruh said that he asked Malik bin Anas, "What do you say about having sex with women in the anus" He said, "You are not an Arab Does sex occur but in the place of pregnancy Do it only in the Farj (vagina)." I said, "O Abu `Abdullah! They say that you allow that practice." He said, "They utter a lie about me, they lie about me." This is Malik's firm stance on this subject. It is also the view of Sa`id bin Musayyib, Abu Salamah, `Ikrimah, Tawus, `Ata , Sa`id bin Jubayr, `Urwah bin Az-Zubayr, Mujahid bin Jabr, Al-Hasan and other scholars of the Salaf (the Companions and the following two generations after them). They all, along with the majority of the scholars, harshly rebuked the practice of anal sex and many of them called this practice a Kufr.
Allah said:
وَقَدِّمُواْ لاًّنفُسِكُمْ
(. ..and send for your own selves beforehand.) meaning, by performing the acts of worship while refraining from whatever Allah has prohibited for you. This is why Allah said afterwards:
وَاتَّقُواْ اللَّهَ وَاعْلَمُواْ أَنَّكُم مُّلَـقُوهُ
(And fear Allah, and know that you are to meet Him (in the Hereafter),)
meaning, He will hold you accountable for all of your deeds,
وَبَشِّرِ الْمُؤْمِنِينَ
(...and give good tidings to the believers (O Muhammad ).) meaning, those who obey what Allah has commanded and refrain from what He has prohibited. Ibn Jarir reported that `Ata' said, or related it to Ibn `Abbas,
وَقَدِّمُواْ لاًّنفُسِكُمْ
(...and send for your own selves beforehand.) means, mention Allah's Name, by saying, `Bismillah', before having sexual intercourse." Al-Bukhari also reported that Ibn `Abbas narrated that Allah's Messenger ﷺ said:
«لَوْ أَنَّ أَحَدَكُمْ إِذَا أَرَادَ أَنْ يَأْتِيَ أَهْلَهُ قَالَ: بِاسْمِ اللهِ، اللَّهُمَّ جَنِّبْنَا الشَّيْطَانَ وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنَا، فَإنَّهُ إِنْ يُقَدَّرْ بَيْنَهُمَا وَلَدٌ فِي ذلِكَ، لَمْ يَضُرَّهُ الشَّيْطَانُ أَبَدًا»
(If anyone of you on having sexual relations with his wife said: `In the Name of Allah. O Allah! Protect us from Satan and also protect what you bestow upon us (i.e., the coming offspring) from Satan,' and if it is destined that they should have a child then, Satan will never be able to harm him.)
Các vị Sahabah của Ngươi - hỡi Nabi - hỏi Ngươi về kinh nguyệt (đó là loại máu tự nhiên xuất ra từ tử cung phụ nữ vào khoảng thời gian nhất định), Ngươi hãy trả lời họ: Kinh nguyệt có hại đến cả nam và nữ khi ân ái, vì vậy các ngươi hãy tạm dừng giao hợp (với vợ của các ngươi) trong suốt thời gian này, không được quan hệ tình dục với họ mãi đến khi họ dứt kinh nguyệt và đã tắm Junub. Sau khi, họ đã hết kinh nguyệt và đã tắm Junub thì các ngươi được phép giao hợp với họ tùy thích theo đúng qui định mà Ngài đã cho phép các ngươi: không được giao hợp qua đường hậu môn. Quả thật, Allah rất yêu thương người luôn biết quay đầu sám hối khi làm lỗi và thường xuyên giữ mình sạch sẽ.
Pitaju te tvoji drugovi, o Vjerovjesniče, od hajzu (menstruaciji, prirodnoj krvi koja izlazi iz rodnice u određenom periodu). Odgovori im: "Hajz je neprijatnost i za čovjeka i za ženu, pa se klonite spolnog odnosa sa ženama za vrijeme hajza, sve dok se ne završi i dok se ne okupaju. Nakon toga možete sa njima imati odnos na način koji je Allah dozvolio, i to dok su čiste i u njihov spolni organ. Doista Allah voli one koji se puno kaju od grijeha i koji se puno čiste od prljavština."
222- Sana (kadınların) ay halinden sorarlar. De ki:“O, bir ezadır. Onun için ay halinde iken kadınlardan uzak durun ve temizleninceye kadar da onlara yaklaşmayın. İyice temizlendiler mi o zaman Allah’ın size emrettiği yerden onlara varın. Gerçekten Allah çokça tevbe edenleri de sever, çok temizlenenleri de sever.”
223- Kadınlarınız sizin için (adeta, kendisinden ürün aldığınız) bir
tarladır. Öyleyse tarlanıza dilediğiniz gibi varın ve kendiniz için ileriye hazırlık olarak
(salih ameller) gönderin. Bir de Allah’tan sakının ve bilin ki siz
mutlaka onun huzuruna varacaksınız. Mü’minlere müjde ver.
222. “Sana (kadınların) ay halinden sorarlar.”
Yüce Allah ay haline dair ve kadının ay halinden sonra ay hali olmadan önceki hali gibi olup
olmadığını ve yahudilerin yaptığı gibi ay halindeki kadından tamamen uzak durmanın gerekip
gerekmediğini sorduklarını haber vermektedir.
Yüce Allah ay halinin bir eza (rahatsızlık) olduğunu bildirmektedir. O
bir rahatsızlık olduğuna göre Yüce Allah’ın kullarını yalnızca o ezadan (rahatsızlık verici husustan)
uzak durmalarını emretmesi hikmetin bir gereğidir. Bundan dolayı:“Onun için ay halinde iken kadınlardan uzak durun” buyurmaktadır. Bundan
maksat ise ay halinin olduğu yerdir ki bu da sadece kadınla ön tarafından ilişki kurmaktır.
Bunun haram olduğu icma ile kabul edilmiştir. Ay halinde iken uzak durmanın özellikle ifade
edilmesi ise ön tarafın dışında ve ilişki kurmaksızın ay hali olan kadınla birlikte olmanın caiz
olduğuna delil teşkil etmektedir. Ancak Yüce Allah’ın:“ve temizleninceye kadar da onlara yaklaşmayın”
buyruğu, kadının ön tarafına yakın bölgeden faydalanmanın terk edilmesi gerektiğine delildir ki
bu da göbek ile dizkapağı arası olan bölgedir. Nitekim Peygamber sallallahu aleyhi ve sellem’in
ay hali olan hanımıyla birlikte olmak istediğinde yaptığı da budur. Zira bu durumda o, hanımına
belden aşağısını bir örtü ile sarmasını emreder ve ondan sonra ona yaklaşırdı.
Ay hali dolayısıyla kadınlardan uzak durup onlara yaklaşmamak “temizleninceye kadar”
geçerlidir. Yani kanları kesilinceye kadar devam eder. Kan kesildi mi kanın gelmesi sırasında
söz konusu olan yasak da ortadan kalkar. Öyleyse kadına yaklaşmanın helâl olması için iki şart gerekmektedir:
Ay hali kanının kesilmesi ile ay halinden dolayı gusletmek. Kan kesilmekle birlikte birinci şart
gerçekleşmiş, geriye ise ikinci şart kalmış olur. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“İyice temizlendiler mi” yani guslettiler mi “o zaman Allah’ın size emrettiği yerden onlara varın.”
Yani onlara önden yaklaşın, arkadan yaklaşmayın, demektir. Çünkü ekin için tohum atılan yer,
öndür.
Bu buyrukta ay hali kadının (kanın kesilmesinden sonra) gusletmesinin
farz olduğuna, kanın kesilmesinin de bu guslün geçerli olmasının şartı olduğuna delil
vardır.
Böyle bir yasak kullarına bir lütfu ve onları eziyet verici şeyden bir koruma olduğundan ötürü Yüce Allah:“Gerçekten Allah” günahlarından sürekli olarak “çokça tevbe edenleri de sever, çok temizlenenleri de”
günahlardan kendilerini uzakta tutanları da “sever.”
Bu buyruktaki temizlenme necaset ve hadeslerden temizlenmek gibi maddi temizliği de
kapsamaktadır. Bu buyrukta taharetin mutlak olarak meşruiyetine delil vardır. Çünkü Yüce Allah
temizlik sıfatına sahip olanları sever. Bundan dolayı mutlak olarak taharet (abdest),
namaz ve tavafın sıhhati için, Mushaf’a dokunmanın da caiz olması için bir şarttır. Aynı şekilde
bu buyruk, kötü huylardan, çirkin niteliklerden ve düşük davranışlardan uzak kalmak sureti ile
manevi anlamda temizliği de kapsamaktadır.
223. “Kadınlarınız sizin için (adeta, kendisinden ürün aldığınız) bir tarladır, öyleyse tarlanıza dilediğiniz gibi varın.”
İster yüz yüze, ister arkasını dönmüş olarak fark etmez. Ancak ilişki, mutlaka önden olmalıdır.
Çünkü ekin yeri orasıdır, çocuğun olduğu yer de orasıdır. Bu buyrukta kadının arka organına
yaklaşmanın haram olduğuna delil vardır. Çünkü Yüce Allah kadına ancak ekin ekme yerinden
yaklaşmayı mubah kılmıştır. Ayrıca peygamber sallallahu aleyhi ve sellem’den bunun haram
olduğuna dair hadisler ve bu şekilde davrananın lanetlendiğine dair rivayetler vardır.
“Ve kendiniz için ileriye hazırlık olarak (salih ameller) gönderin.” Yani hayırlı işler yapmak sureti ile
Allah’a yaklaştırıcı şeyler gönderin. Bunlardan birisi de erkeğin hanımına Allah’a
yakınlaştırıcı bir amel olması niyetiyle, ecrini O’ndan beklemek suretiyle ve Allah’ın faydalı
kılacağı bir zürriyet sahibi olmak ümidiyle hanımına yaklaşmasıdır.
“Bir de Allah’tan sakının” bütün hallerinizde Allah’tan
sakınmayı/takvayı elden bırakmayın. Bu konuda da sahip olduğunuz şu bilgi sizin yardımcınız olsun:“siz mutlaka O’nun huzuruna varacaksınız.” O da salih olsun olmasın
bütün amellerinizin karşılığını size verecektir.
“Mü’minlere müjde ver.” Umuma delalet etmesi için müjdelenecek husus söz
konusu edilmemiştir. Buna göre dünya hayatında da âhirette de onlara müjde vardır. İmana bağlı
olarak her türlü hayrın elde edilmesi ve her türlü zararın uzaklaştırılması da bu müjdenin
kapsamı içerisindedir. Allah’ın mü’minleri sevdiği, onların sevilmesine sebep olacak şeylerin
sevilmesi, Allah’ın mü’minlere hazırlamış olduğu dünyevî ve uhrevî mükâfatları söz konusu ederek
mü’minleri gayrete getirip teşvik etmenin müstehap olduğu da bu âyet-i kerimeden
anlaşılmaktadır.
O Prophet! Your Companions ask you about menses (which is the blood of menstruation that naturally comes out of the womb at certain times of the month). Say in reply to them: Menses is harmful to the man and woman, so avoid sexual intercourse during this time. Do not approach them for sexual intercourse until the blood stops and they have cleaned themselves by taking a bath. If the blood has stopped and they have cleaned themselves, then you may have sexual intercourse with them through the vagina in the manner that Allah has permitted for you. Allah loves those that frequently repent from their sins and are extra mindful of cleanliness.
Ey Peygamber! Ashabın sana aybaşı kanı hakkında soruyor. (O, kadının rahminden belirli vakitlerde akan doğal bir kandır.) Onlara cevap vererek de ki: “Aybaşı kadın ve erkekler için bir rahatsızlıktır. O vakitte kadınlarınızla ilişkiye girmekten uzak durun. Onlarla kanları kesilene ve gusül alarak temizleninceye kadar kadınlık organlarından ilişkiye girmeyin. Eğer kan kesilir ve temizlenirlerse, size mübah kılındığı şekliyle onlarla tertemiz olarak kadınlık organlarından cinsel ilişkiye girin. Şüphesiz Allah günahlarından çokça tövbe edenleri ve pisliklerden çokça temizlenenleri sever.
Nagtatanong sa iyo ang mga Kasamahan mo, O Propeta, tungkol sa regla. (Ito ay likas na dugong lumalabas mula sa matris ng babae sa mga tanging araw.) Sabihin mo habang sumasagot sa kanila: "Ang regla ay pinsala sa lalaki at babae kaya umiwas kayo sa pakikipagtalik sa mga babae sa panahon nito at huwag kayong lumapit sa kanila upang makipagtalik hanggang sa tumigil ang dugo sa kanila at nagpakadalisay sila mula roon sa pamamagitan ng paligo." Kaya kapag tumigil iyon at nakapagdalisay sila mula roon ay makipagtalik kayo sa kanila sa paraang pinayagan Niya para sa inyo: habang mga dalisay sa ari nila. Tunay na si Allāh ay umiibig sa mga nagpapadalas sa pagbabalik-loob mula sa mga pagsuway at mga nagpapakalubos sa pagdadalisay mula sa mga karumihan.
Ô Prophète, tes Compagnons te questionnent au sujet des menstrues (`al-ħayḍu) qui désignent un écoulement de sang naturel provenant de l’utérus de la femme à intervalles réguliers. Réponds-leur: Les menstrues sont nocives pour l’homme et pour la femme. Abstenez-vous donc de copuler avec vos épouses lorsqu’elles ont leurs menstrues et ne les pénétrez pas tant que l’écoulement de sang ne s’est pas arrêté et qu’elles ne se sont pas purifiées en effectuant le bain rituel (`al-ghuslu). Lorsque l’écoulement de sang cesse et qu’elles ont accompli le bain rituel, copulez avec elles de la manière qui vous a été permise: en état de pureté et par pénétration vaginale. Allah aime ceux qui se repentent de leurs péchés et qui se purifient fréquemment des souillures.
Para sahabatmu bertanya kepadamu -wahai Nabi- tentang haid (yaitu darah normal yang keluar dari rahim wanita pada waktu-waktu tertentu). Katakanlah untuk menjawab pertanyaan mereka, “Darah haid itu adalah kotoran bagi laki-laki dan wanita. Oleh karena itu, hindarilah berhubungan badan dengan istri-istri kalian di masa haid. Jangan mendekati istri-istri kalian dengan berhubungan badan dengan mereka sampai darah haid mereka berhenti dan mereka bersuci darinya dengan cara mandi. Apabila darah haid itu sudah berhenti dan mereka sudah bersuci maka gaulilah mereka dengan cara yang diperbolehkan oleh Allah, ketika mereka dalam keadaan suci (dari haid) di kubul (vagina) mereka. Sesungguhnya Allah mencintai orang-orang yang gemar bertobat dari maksiat dan bersungguh-sungguh dalam bersuci dari segala macam kotoran.
Kemudian Allah تعالى berfirman,
"Mereka bertanya kepadamu tentang haid. Katakanlah, 'Haid itu adalah suatu kotoran.' Oleh sebab
itu hendaklah kamu menjauhkan diri dari wanita di waktu haid; dan janganlah kamu mendekati
mereka, sampai mereka suci. Apabila mereka telah suci, maka campurilah mereka itu di tempat yang
diperintahkan Allah kepadamu. Sesungguhnya Allah menyukai orang-orang yang bertaubat dan
menyukai orang-orang yang menyucikan diri. Istri-istrimu adalah (seperti) tanah tempat bercocok tanam bagi-mu, maka datangilah tanah
tempat bercocok-tanammu itu bagai-mana saja kamu kehendaki. Dan kerjakanlah (amal yang baik)
untuk dirimu, dan bertakwalah kepada Allah dan ketahuilah bahwa kamu kelak akan menemuiNya. Dan
berilah kabar gembira bagi orang-orang yang beriman." (Al-Baqarah: 222-223).
(222) Allah تعالى mengabarkan tentang pertanyaan mereka mengenai haid,
apakah wanita setelah haid kondisinya sama seperti sebelum ia haid? Ataukah haruskah dijauhi
secara mutlak sebagai-mana yang dilakukan oleh kaum Yahudi? Maka Allah تعالى menga-barkan bahwa
haid itu adalah kotoran, maka apabila itu adalah kotoran, pastilah merupakan suatu hikmah bahwa
Allah melarang dari kotoran itu sendiri. Karena itu Allah berfirman,﴾ فَٱعۡتَزِلُواْ ٱلنِّسَآءَ
فِي ٱلۡمَحِيضِ ﴿ "Hendaklah kamu menjauhkan diri dari wanita di waktu haid," artinya, tempat keluarnya haid. Maksudnya, berjimak di kemaluan khususnya, karena hal itu haram hukumnya menurut ijma.' Pem-batasan dengan kata menjauh pada tempat haid menunjukkan bahwa bercumbu dengan istri yang haid, menyentuhnya tanpa berjimak pada kemaluannya adalah boleh, akan tetapi FirmanNya, ﴾
وَلَا تَقۡرَبُوهُنَّ حَتَّىٰ يَطۡهُرۡنَۖ ﴿ "Dan janganlah kamu mendekati mereka, sebelum mereka suci," menunjukkan harusnya meninggalkan mencumbu bagian yang dekat dengan kemaluan, yaitu bagian di antara pusar dan lutut, sebagaimana Nabi ﷺ melakukannya, bila beliau akan mencumbu istrinya pada saat istrinya itu sedang haid, beliau me-merintahkan kepadanya untuk memakai kain lalu beliau mencum-bunya.[19]
Batasan waktu menjauhi dan tidak mendekati istri yang haid adalah, ﴾ حَتَّىٰ يَطۡهُرۡنَۖ ﴿ "sampai mereka suci," yaitu, darah mereka telah berhenti, maka apabila darah mereka telah berhenti, hilanglah penghalang yang berlaku saat darah masih mengalir.
Syarat kehalalannya ada dua, terputusnya darah, dan mandi suci darinya. Ketika darahnya berhenti, lenyaplah syarat pertama hingga tersisa syarat kedua. Maka oleh karena itu Allah berfirman, ﴾
فَإِذَا تَطَهَّرۡنَ ﴿ "Apabila mereka telah suci," maksudnya mereka telah mandi, ﴾
فَأۡتُوهُنَّ مِنۡ حَيۡثُ أَمَرَكُمُ ٱللَّهُۚ ﴿ "maka campurilah mereka itu di tempat yang diperintahkan Allah kepadamu," yaitu pada kemaluan depan dan bukan lubang bagian belakang, karena bagian itulah tempatnya bersenggama.
Ayat ini merupakan dalil atas wajibnya mandi bagi seorang wanita yang haid, dan bahwasanya terputusnya darah adalah syarat sahnya mandi. Dan tatkala larangan tersebut merupakan kasih sayang dari Allah تعالى kepada hamba-hambaNya dan peme-liharaan dari kotoran, maka Allah berfirman, ﴾
إِنَّ ٱللَّهَ يُحِبُّ ٱلتَّوَّٰبِينَ ﴿ "Se-sungguhnya Allah menyukai orang-orang yang bertaubat", yaitu dari dosa-dosa mereka secara terus menerus, ﴾
وَيُحِبُّ ٱلۡمُتَطَهِّرِينَ ﴿ "dan me-nyukai orang-orang yang menyucikan diri," yaitu, yang
bersuci dari dosa-dosa, dan ini mencakup segala macam bersuci dari yang bersifat matrial seperti
dari najis maupun hadats.
Ayat ini juga menunjukkan disyariatkannya bersuci secara mutlak, karena Allah تعالى menyukai
orang-orang yang bersifat de-ngannya (yakni yang suka bersuci, Ed. T.).
Itulah sebabnya, bersuci secara mutlak adalah syarat sahnya Shalat, thawaf dan bolehnya
menyentuh mushaf. Juga bersuci secara maknawi seperti (menyu-cikan diri)
dari akhlak-akhlak yang hina, sifat-sifat yang rendah, dan perbuatan-perbuatan yang kotor.
(223) ﴾ نِسَآؤُكُمۡ حَرۡثٞ لَّكُمۡ فَأۡتُواْ حَرۡثَكُمۡ أَنَّىٰ
شِئۡتُمۡۖ ﴿ "Istri-istrimu adalah (seperti) tanah tempat bercocok tanam bagimu, maka datangilah tanah tempat ber-cocok-tanammu itu bagaimana saja kamu kehendaki" dari depan atau dari belakang, yang jelas tidak boleh dilakukan kecuali pada ke-maluan (qubul), karena bagian itulah tempatnya bercocok tanam, dan bagian itulah tempat keluarnya anak.
Ayat ini juga merupakan dalil atas haramnya berjimak pada lubang belakang (dubur), karena Allah تعالى tidak membolehkan mencampuri wanita kecuali dari bagian yang menjadi tempat ber-senggama, dan terdapat banyak hadits-hadits yang diriwayatkan dari Nabi ﷺ tentang haramnya hal tersebut dan beliau melaknat pelakunya.[20]
﴾ وَقَدِّمُواْ لِأَنفُسِكُمۡۚ ﴿ "Dan kerjakanlah (amal yang baik) untuk dirimu," maksudnya, mendekatkan diri kepada Allah dengan mengerjakan kebajikan-kebajikan, yang di antaranya adalah seorang suami menggauli istrinya dan berjimak bersamanya dengan maksud ketaatan dan mengharap pahala serta mengharapkan keturunan darinya yang diberi manfaat oleh Allah dengan keberadaan mereka.
﴾ وَٱتَّقُواْ ٱللَّهَ ﴿ "Dan bertakwalah kepada Allah," yakni, dalam ber-bagai kondisi kalian. Tetaplah kalian berada di atas ketakwaan kepada Allah dengan menjadikan ilmu kalian sebagai pendorong untuk bertakwa, ﴾
أَنَّكُم مُّلَٰقُوهُۗ ﴿ "bahwa kamu kelak akan menemuiNya," dan memberikan balasan buat kalian atas amalan-amalan kalian yang shalih dan selainnya (yang tidak baik).
Kemudian Allah berfirman, ﴾ وَبَشِّرِ ٱلۡمُؤۡمِنِينَ ﴿ "Dan berilah kabar gembira bagi orang-orang yang beriman."
Allah tidak menyebutkan hal yang menjadi kabar gembira buat mereka demi menunjukkan kepada hal
yang bersifat umum dan bahwasanya bagi mereka kabar gembira pada kehidupan dunia dan akhirat.
Setiap kebaikan dan terhindarnya setiap mudarat yang diakibatkan dari keimanan, maka ia termasuk
dalam kabar gembira tersebut.
Ayat ini menunjukkan kecintaan Allah kepada kaum Muk-minin, dan kecintaan terhadap apa yang
membuat mereka merasa bahagia, serta membangkitkan semangat dan kerinduan mereka kepada apa yang
dijanjikan oleh Allah dari pahala duniawi mau-pun ukhrawi.
No sexual intercourse during menstruation
The basic purpose of these verses is to declare the prohibition of having sexual intercourse with a woman in a state of menstruation. If someone committed sexual intercourse in such a state either unknowingly or carelessly, he has to make Taubah (repentance). In this context it has been said in the verse 222 that "Allah loves those who are most repenting."
The verse 223 points out to the lawful ways of having sexual intercourse with one's woman. The permission of such intercourse has been subjected to two conditions. Firstly, it should take place at a time when the woman is pure from her menstruation. Secondly, carnal intercourse is not allowed at all. This verse begins with a comprehensive remark: "Your women are for you a soil to cultivate." Here the woman has been compared with a soil, while the husband has been compared with a cultivator. This is to indicate that the sexual intercourse has not been allowed for satisfying the sexual lust only, but also to make it a valid source for having children. By using this expression the Holy Qur'an has given a subtle indication to the prohibition of carnal intercourse, even with one's wife, because it can never be a productive act, and there is no question of 'cultivation' therein.
Subject to these two conditions (namely, the purity of the woman from her menses, and avoiding the carnal intercourse) one can enjoy whatever way he wishes to have sexual intimacy with his wife. In this context, it has been said, "Come to your soil from where you will". It indicates that in so far as the ultimate place (of penetration) is a 'soil' (which stands for the female vagina which is productive like a soil), one can elect whatever way he likes to reach this ultimate place. Thus, lying over the woman or beside her or beneath her, acceding to the vagina from any side, front or back, sitting or kneeling -- all these and similar other positions are allowed while performing sexual intercourse subject to the two conditions mentioned above.
Istri-istri kalian adalah tempat kalian bercocok tanam. Merekalah yang melahirkan anak-anak kalian, seperti tanah yang menghasilkan buah-buahan maka datangilah ladangmu -yakni kubul istri kalian- dari arah mana pun dan dengan cara bagaimanapun yang kalian kehendaki jika melalui kubul. Beramallah untuk diri kalian dengan melakukan kebajikan-kebajikan, di antaranya dengan cara seorang suami menggauli istrinya dengan niat beribadah kepada Allah dan berharap mendapatkan keturunan yang saleh. Serta bertakwalah kalian kepada Allah dengan menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya, yang salah satunya ialah dalam urusan wanita. Ketahuilah bahwa kalian akan berjumpa dengan-Nya kelak di hari Kiamat. Kalian akan berdiri di hadapan-Nya dan Dia akan memberi kalian balasan yang setimpal dengan amal perbuatan kalian. Berikanlah kabar gembira -wahai Nabi- kepada orang-orang mukmin tentang sesuatu yang menyenangkan hati mereka ketika berjumpa dengan Tuhan mereka, yaitu kenikmatan abadi dan memandang wajah Tuhan yang mulia.
Doing good works means acting with the Hereafter in mind. In the knowledge that there is an eternal side to life, which is more important than the temporal side, it is for eternity that we should strive. Should our actions on earth profit us in this life, but be harmful to our everlasting life, we shall have lived our lives in vain. What we do on earth will be judged after death. We should take care to ensure that our deeds measure up well on God’s scale of justice, for if they fail to do so, there is no way we can avoid His punishment.
Kadınlarınız ürün veren bir toprak gibi, sizlere çocuklar doğuran, ekin alanınızdır. Döl yolu olan ekin alanına -ki orası vajinadır- ne taraftan ve nasıl girerseniz girin. Kendiniz için hayırlı işler yapın. Bunlardan biri de kişinin hanımıyla Allah'a yakınlaşma kastı ve salih bir zürriyet ümidiyle ilişkiye girmesidir. Onun emirlerini yerine getirerek ve yasaklarından sakınarak Allah'tan korkun. Kadınlar hakkında sizlere koyduğu kanunları da bunlardandır. Şunu iyi bilin ki kıyamet günü O'nun karşısına çıkacak, huzurunda duracaksınız. O da, amellerinize göre sizin karşılığınızı verecek. Ey Peygamber! Müminleri, Rableriyle karşılaştıkları zaman onları mutlu edecek kalıcı nimetler ve O'nun kerim yüzüne bakma nimetiyle müjdele.
Các bà vợ của các ngươi là mảnh ruộng của các ngươi, họ sẽ sinh con cái cho các ngươi, tựa như mảnh đất cho ra cây trái. Bởi thế, các ngươi hãy đến mảnh đất của các ngươi như thế nào tùy thích miễn sao là theo đường âm đạo. Các ngươi hãy gửi đi trước cho bản thân mình bằng những điều tốt đẹp, trong đó, có cả việc một người đàn ông gần gũi vợ mình với định tâm thờ phượng Allah và hi vọng được con cái ngoan đạo. Các ngươi hãy kính sợ Allah mà tuân thủ đúng các giáo điều của Ngài và tránh xa những gì Ngài đã cấm liên quan đến phụ nữ, hãy nhớ rằng các ngươi sẽ phải trình diện Ngài vào Ngày Phán Xét, sẽ phải đứng trước mặt Ngài để chịu phán xét về mọi hành vi tốt, xấu mà các ngươi đã làm. Và Ngươi - hỡi Nabi - hãy báo tin mừng cho những người có đức tin về niềm hạnh phúc vĩnh hằng cũng như việc được ngắm nhìn sắc diện Thượng Đế của họ khi trình diện Ngài.
Le vostre mogli sono un luogo di semina per voi, poiché partoriscono per voi i bambini così come la terra produce frutti. Frequentatele ll luogo della semina, ovvero il luogo della fecondazione, la parte anteriore – nella maniera che vi aggrada, e godetene compiendo un'opera buona; e inoltre, vi è il fatto che una persona si unisca alla propria moglie per compiacere Allāh, in attesa di ottenere una buona prole; e temete Allāh, attenendovi ai Suoi ordini e rispettando i Suoi divieti, compreso ciò che vi ha ordinato riguardo le donne; e sappiate che Lo incontrerete, nel Giorno della Resurrezioneيوم القيامة; sarete così in piedi davanti a Lui, e vi ricompenserà per le vostri azioni. Annuncia, o Profeta, ai credenti ciò cheli soddisferà, durante l'incontro con il loro Dio: Eterna beatitudine, e la possibilità di vedere il Suo volto, Il Generoso.
Sus esposas son para ustedes un campo en el cual siembran la semilla de su descendencia, tal como se cultiva la tierra. Mantengan la relación íntima por donde se puede sembrar, en la posición y la manera que les plazca, y hagan del acto sexual una acción meritoria (por ejemplo, cuando mantienen intimidad con la intención de acercarse a Al‑lah o con el deseo de tener una descendencia piadosa). Teman a Al-lah y obedezcan Sus mandatos, y absténganse de lo que está prohibido, especialmente respeten a la mujer y sepan que se reencontrarán con Él el Día de la Resurrección. Estarán frente a Él y Él los retribuirá por sus obras. Profeta, alegra a los musulmanes anunciándoles las delicias eternas que los esperan cuando se reencuentren con su Señor, así como la contemplación de Su noble Rostro.
Vaše žene su vaše njive u koje sijete i koje vam rađaju djecu, kao što zemlja rađa plodove, pa sa njima imajte odnos u ono mjesto u koje biva sijanje – spolni organ – onako kako želite. I osigurajte za sebe dobra djela, u koja spada i intimni odnos sa suprugom sa namjerom približavanja Allahu, nadajući se čestitom potomstvu. Bojte se Allaha provođenjem Njegovih naredbi i klonjenjem onoga što je zabranio, u šta spadaju i Njegovi propisi glede žena. I znajte da ćete Ga sresti na Sudnjem danu i da ćete pred Njega stati, kao i da će vam On dati naknadu za vaša djela. O Vjerovjesniče, obraduj vjernike vječnim uživanjem koje će dobiti kada sretnu svog Gospodara i kada vide Njegovo plemenito lice.
Vos épouses sont un champ dans lequel vous semez votre descendance tout comme on cultive la terre. Pénétrez donc le lieu par lequel vous semez, c’est-à-dire le vagin, par la position et la manière qui vous plaît et faites de l’acte sexuel une action méritoire (par exemple, lorsque l’homme s’unit à son épouse dans l’intention de se rapprocher d’Allah ou dans l’espoir d’avoir une pieuse descendance).
Craignez Allah en obéissant à Ses commandements et en délaissant ce qu’Il a interdit, notamment en ce qui concerne les femmes, et sachez que vous Le rencontrerez le Jour de la Résurrection. Vous serez face à Lui et Il vous rétribuera pour vos œuvres. Ô Prophète, réjouis les musulmans en leur annonçant les délices éternels qui les attendent lorsqu’ils rencontreront leur Seigneur ainsi que la vision de Sa noble Face (wajhun).
Ang mga maybahay ninyo ay lugar ng pagtatanim para sa inyo. Nanganganak sila para sa inyo ng mga anak gaya ng lupang nagpapalabas ng mga bunga. Kaya pumunta kayo sa lugar ng pagtatanim – ang ari – mula sa alinmang dakong niloob ninyo at kung papaano mang niloob ninyo kapag ito ay sa ari. Magpauna kayo [ng mga kabutihan] para sa mga sarili ninyo sa pamamagitan ng paggawa ng mga kabutihan. Kabilang dito na makipagtalik ang lalaki sa maybahay niya sa layong magpakalapit kay Allāh at sa paghahangad ng mga supling na maayos. Mangilag kayong magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya. Kabilang sa mga ito ang isinabatas Niya para sa inyo na nauukol sa mga babae. Alamin ninyo na kayo ay mga makikipagkita sa Kanya sa Araw ng Pagbangon, na mga nakatayo sa harapan Niya, na gaganti sa inyo sa mga gawa ninyo. Magbalita ka, O Propeta, sa mga mananampalataya ng magpapagalak sa kanila sa sandali ng pakikipagkita sa Panginoon nila gaya ng Kaginhawahang mananatili at pagtingin sa mukha Niyang marangal.
Your wives are a place for you to sow your seed: they produce children for you just as the land produces crops. So approach the plantation, which is the vagina, from whichever direction and in whichever manner you wish as long as intercourse takes place in the vagina. Send forth something good for yourselves, such as having sexual intercourse with the intention of gaining closeness to Allah and with the hope of pious offspring. Be mindful of Allah by fulfilling His instructions and avoiding His prohibitions, such as those relating to women. Know that you are to meet Him on the Day of Resurrection and will have to stand before Him to receive the reward for your actions. O Prophet, give the believers good news of everlasting blessings that will surely please them when they meet their Lord: seeing His Blessed Face.
224- Yeminleriniz dolayısıyla Allah’ı, iyilik etmenize, takvâ sahibi olmanıza ve insanların
arasını bulmanıza engel yapmayın. Allah Semi’dir, Alîmdir.
224. Yeminden maksat, adına yemin edilenin tazim edilmesi ve hakkında yemin edilen şeyin de
te’kid edilmesi, pekiştirilmesidir. Yüce Allah yeminlere bağlı kalmayı emretmiştir ki bu da her
hususta yeminlere bağlı kalmayı gerektiriyordu. Ancak Yüce Allah bu buyruğu ile buna bir istisna
getirmektedir. Şöyle ki eğer yemine bağlılık Allah’ın daha çok sevdiği bir şeyi terk etmeyi
ihtiva ediyor ise kullarına yeminlerini iyilik yapmalarına, hayır işleyip kötülükten
sakınmalarına ve insanların arasını bulup düzeltmelerine bir engel ve bir perde yapmalarını
yasaklamaktadır. Buna göre farz olan bir şeyi terk etmeye yemin eden bir kimsenin yeminini
bozması farzdır. Yeminine bağlı kalması ise haramdır. Müstehab olan bir işi terk etmeye yemin
eden kimsenin de yeminini bozması müstehab olur. Haram olan bir fiili işlemeye yemin eden
kimsenin ise yeminine bağlı kalmaması farzdır. Mekruh olan bir fiili işlememeye yemin edenin de
yeminini bozması müstehabdır. Mubah olan bir şeye gelince bu konuda yemini koruyarak onu
bozmaktan uzak durmak gerekir.
Bu âyet-i kerime şu meşhur kaideye de delildir:“Maslahatlar çakışacak olursa daha önemlileri tercih edilir.”
Burada yemine bağlı kalınması bir maslahattır, bu hususlarda Allah’ın verdiği emirleri yerine
getirmek ise ondan daha büyük bir maslahattır. Bundan dolayı ona öncelik tanınmıştır. Daha sonra
Yüce Allah bu âyet-i kerimeyi şu şerefli iki ismi ile sona erdirmektedir:“Allah Semi’dir”
Yani bütün sesleri işitendir “Alîmdir” maksatları ve niyetleri bilendir. Yemin edenlerin
sözlerini işitmesi ve onların maksatları hayır mıdır, şer midir bilmesi de bunlar
arasındadır. Bunun muhtevasında onun cezalandırmasından sakındırma olup bir nevi şöyle denmektedir:
Sizin amelleriniz ve niyetleriniz onun tarafından kesin olarak bilinmektedir.
Daha sonra Yüce Allah şöyle buyurmaktadır:
Huwag kayong gumawa sa panunumpa kay Allāh bilang katwirang pumipigil sa paggawa ng pagpapakabuti, pangingilag sa pagkakasala, at pagsasaayos sa mga tao, bagkus kapag sumumpa kayo ng pagtigil sa pagpapakabuti ay gumawa kayo ng pagpapakabuti at magbayad-sala kayo sa mga panunumpa ninyo. Si Allāh ay Madinigin sa mga sinasabi ninyo, Maalam sa mga ginagawa ninyo, at gaganti sa inyo sa mga iyon.
Do not use the name of Allah in your oath as an excuse for not doing good e.g. being mindful of Him, being virtuous, and reconciling between people. Yet if you have taken an oath not to do any good actions, then do good actions and make a compensation for the oath. Allah hears your statements and knows your actions and will reward you for them.
"Janganlah kamu jadikan (nama) Allah dalam sumpahmu sebagai penghalang
untuk berbuat kebajikan, bertakwa, dan meng-adakan ishlah di antara manusia. Dan Allah Maha
Mendengar lagi Maha Mengetahui." (Al-Baqarah: 224 ).
(224) Maksud dari sumpah dan janji adalah mengagung-kan Dzat yang
digunakan dalam bersumpah dan menegaskan tentang isi dari sumpah tersebut. Allah تعالى telah
memerintahkan untuk menjaga sumpah dan konsekuensi dari perintah itu dalam segala hal. Akan
tetapi Allah membuat pengecualian apabila pem-buktian (mempertahankan)
sumpah itu mengharuskan untuk me-ninggalkan sesuatu yang lebih baik darinya, maka Allah melarang
hamba-hambaNya menjadikan sumpah-sumpah mereka sebagai penghalang atau pembatas dari berbuat
kebajikan, menghindari kejahatan, dan mendamaikan antara manusia. Barangsiapa yang bersumpah
untuk meninggalkan suatu kewajiban, maka wajib atasnya membatalkan sumpahnya tersebut dan haram
baginya mempertahankannya. Dan barangsiapa yang bersumpah untuk meninggalkan suatu yang
dianjurkan, maka boleh baginya memba-talkannya. Barangsiapa yang bersumpah untuk melakukan
sesuatu yang diharamkan, maka wajib atasnya membatalkannya, dan jika untuk melakukan sesuatu
yang dimakruhkan, maka disunnahkan untuk membatalkannya. Sedangkan hal-hal yang mubah, maka
seyogyanya menjaga sumpah tersebut dan tidak melanggarnya.
Ayat ini dapat dijadikan dalil atas kaidah yang terkenal yaitu, apabila ada kemaslahatan yang
banyak, maka harus didahulukan yang paling terpenting darinya. Tetapi mempertahankan sumpah di
sini adalah maslahat, melaksanakan perintah-perintah Allah dalam perkara ini adalah lebih besar
maslahatnya dari hal itu, oleh karena itu harus didahulukan daripada sumpah.
Kemudian Allah menutup ayat ini dengan dua nama yang mulia seraya berfirman, ﴾ وَٱللَّهُ سَمِيعٌ
﴿ "Dan Allah Maha Mendengar," yakni, segala suara, ﴾ عَلِيمٞ ﴿ "lagi
Maha Mengetahui" akan segala maksud dan niat, yang di antaranya adalah Dia mendengar per-kataan
orang-orang yang bersumpah dan mengetahui maksud sumpah mereka, apakah baik atau buruk. Dan
termasuk dalam cakupannya adalah peringatan dari pembalasannya, dan bahwa ilmu tentang
perbuatan-perbuatan dan niat-niat mereka adalah telah tetap di sisi Allah.
The Verse warns those who swear in the name of Allah that they will not do some vituous deeds or that they will not effect a compromise between two groups. The Verse reminds them that by this behaviour they are using the name of Allah as a barrier against the good deeds, which is a severe violation of the sanctity of the name of Allah, and they must avoid it in any case,
The Prohibition of swearing to abandon a Good Deed
Allah commands, `You should not implement your vows in Allah's Name to refrain from pious acts and severing the relations with the relatives, if you swear to abandon such causes.' Allah said in another Ayah:
وَلاَ يَأْتَلِ أُوْلُواْ الْفَضْلِ مِنكُمْ وَالسَّعَةِ أَن يُؤْتُواْ أُوْلِى الْقُرْبَى وَالْمَسَـكِينَ وَالْمُهَـجِرِينَ فِى سَبِيلِ اللَّهِ وَلْيَعْفُواْ وَلْيَصْفَحُواْ أَلاَ تُحِبُّونَ أَن يَغْفِرَ اللَّهُ لَكُمْ
(And let not those among you who are blessed with graces and wealth swear not to give (any sort of help) to their kinsmen, Al-Masakin (the poor), and those who left their homes for Allah's cause. Let them pardon and forgive. Do you not love that Allah should forgive you) (24:22)
Continuity in a sinful vow is more sinful than breaking it by expiation. Allah's Messenger ﷺ said:
«وَاللهِ لَأَنْ يَلَجَّ أَحَدُكُمْ بِيَمِينِهِ فِي أَهْلِهِ آثَمُ لَهُ عِنْد اللهِ مِنْ أَنْ يُعْطِيَ كَفَّارَتَهُ الَّتِي افْتَرَضَ اللهُ عَلَيْه»
(By Allah! It is more sinful to Allah that one of you implements his vow regarding (severing the relations with) his relatives than (breaking his promise and) paying the Kaffarah that Allah has required in such cases.)
This is how Muslim reported this Hadith and also Imam Ahmad.
`Ali bin Abu Talhah reported that Ibn `Abbas said that what Allah said:
وَلاَ تَجْعَلُواْ اللَّهَ عُرْضَةً لاًّيْمَـنِكُمْ
(And make not Allah's (Name) an excuse in your oaths) means, "Do not vow to refrain from doing good works. (If you make such vow then) break it, pay the Kaffarah and do the good work." This was also said by Masruq, Ash-Sha`bi, Ibrahim An-Nakha`i, Mujahid, Tawus, Sa`id bin Jubayr, `Ata', `Ikrimah, Makhul, Az-Zuhri, Al-Hasan, Qatadah, Muqatil bin Hayyan, Ar-Rabi` bin Anas, Ad-Dahhak, `Ata' Al-Khurasani and As-Suddi.
Suporting this view, which is the majority view, is what is reported in the Two Sahihs that Abu Musa Al-Ash`ari narrated that Allah's Messenger ﷺ said: .
«إِنِّي وَاللهِ إِنْ شَاءَ اللهُ، لَا أَحْلِفُ عَلى يَمِينٍ فَأَرَى غَيْرَهَا خَيْرًا مِنْهَا إِلَّا أَتَيْتُ الَّذِي هُوَ خَيْرٌ وَتَحَلَّلْتُهَا»
(By Allah! Allah willing, I will not vow to do a thing and then see a better act, but I would do what is better and break my vow.) Muslim reported that Abu Hurayrah said that Allah's Messenger ﷺ said:
«مَنْ حَلَفَ عَلى يَمِينٍ فَرَأَى غَيْرَهَا خَيْرًا مِنْهَا فَلْيُكَفِّرْ عَنْ يَمِينِهِ، وَلْيَفْعَلِ الَّذِي هُوَ خَيْر»
(Whoever makes a vow and then finds what is better than his vow (should break his vow,) pay the Kaffarah and perform the better deed.)
The Laghw (Unintentional) Vows
Allah said:
لاَّ يُؤَاخِذُكُمُ اللَّهُ بِالَّلغْوِ فِى أَيْمَـنِكُمْ
(Allah will not call you to account for that which is unintentional in your oaths,)
This Ayah means, `Allah does not punish or hold you accountable for the Laghw (unintentional) vows that you make.' The Laghw vows are unintentional and are just like the habitual statements that the tongue repeats, without really intending them. For instance, it is reported in the Two Sahihs that Abu Hurayrah narrated that Allah's Messenger ﷺ said:
«مَنْ حَلَفَ فَقَالَ فِي حَلِفِهِ بِاللَّاتِ وَالْعُزَّى، فَلْيَقُلْ لَا إِلَهَ إِلَّا الله»
(Whoever swore and (unintentionally) mentioned Al-Lat and Al-`Uzza (two idols) in his vow, should then say, `There is no deity worthy of worship except Allah'.)
The Messenger said this statement to some new Muslims whose tongues were, before Islam, used to vowing by their idol Al-Lat. Therefore, the Prophet ordered them to intentionally recite the slogan of Ikhlas, just as they mentioned these words by mistake, so that it (the word of Ikhlas) may eradicate the word (of Shirk). This is why Allah said:
وَلَـكِن يُؤَاخِذُكُم بِمَا كَسَبَتْ قُلُوبُكُمْ
(...but He will call you to account for that which your hearts have earned.) and in another Ayah:
بِمَا عَقَّدتُّمُ الاٌّيْمَـنَ
(...for your deliberate oaths) (5:89)
Abu Dawud reported under Chapter: `The Laghw Vows' that `Ata' said that `A'ishah said that Allah's Messenger ﷺ said:
«اللَّغْوُ فِي الْيَمِينِ هُوَ كَلَامُ الرَّجُلِ فِي بَيْتِهِ: كَلَّا وَاللهِ، وَبَلَى وَالله»
(The Laghw in the vows includes what the man says in his house, such as, `No, by Allah,' and, `Yes, by Allah'.)
Ibn Abu Hatim reported that Ibn `Abbas said, "The Laghw vow includes vowing while angry."
He also reported that Ibn `Abbas said, "The Laghw vow includes vowing to prohibit what Allah has allowed, and this type does not require a Kaffarah (expiation)." Similar was said by Sa`id bin Jubayr.
In addition, Abu Dawud related under Chapter: `Vowing while Angry' that Sa`id bin Musayyib said that two Ansari brothers both received inheritance and one of them asked that the inheritance be divided. His brother said, "If you ask me about dividing the inheritance again, then all of what I have will be spent on the Ka`bah's door." `Umar said to him, "The Ka`bah does not need your money. So break your vow, pay the Kaffarah and come to terms with your brother. I heard Allah's Messenger ﷺ saying:
«لَا يَمِينَ عَلَيْكَ وَلَا نَذْرَ فِي مَعْصِيَةِ الرَّبِّ عَزَّ وَجَلَّ، وَفِي قَطِيعَةِ الرَّحِمِ، وَفِيمَا لَا تَمْلِك»
(Do not make a vow against yourself, nor to disobey the Lord, cut the relations of the womb or dispose of what you do not own.)"
Allah said:
وَلَـكِن يُؤَاخِذُكُم بِمَا كَسَبَتْ قُلُوبُكُمْ
(. ..but He will call you to account for that which your hearts have earned,)
Ibn `Abbas, Mujahid and several others said that this Ayah means swearing about a matter while knowing that he is lying. Mujahid and others said this Ayah is similar to what Allah said:
وَلَـكِن يُؤَاخِذُكُم بِمَا عَقَّدتُّمُ الاٌّيْمَـنَ
(...but He will punish you for your deliberate oaths.) (5:89) Allah said (2:225 above):
وَاللَّهُ غَفُورٌ حَلِيمٌ
(And Allah is Oft-Forgiving, Most-Forbearing.) meaning, He is Oft-Forgiving to His servants and Most Forbearing with them.
Janganlah kalian menjadikan sumpah dengan nama Allah sebagai alasan yang menghalangi kalian dari berbuat kebajikan, ketakwaan dan mendamaikan manusia. Apabila kalian telah bersumpah untuk tidak melakukan kebajikan, maka lakukanlah kebajikan dan bayarlah kafarat atas sumpah kalian itu. Allah Maha Mendengar ucapan kalian lagi Maha Mengetahui perbuatan kalian, dan akan memberi kalian balasan yang setimpal.
Non rendete l'atto di giurare su Allāh una scusa che impedisce di compiere buone azioni e di essere devoti, e di riconciliarsi con la gente. Ma se giurate di non fare il bene, adempite e fate poi ammenda per il giuramento ingiusto. E Allāh è Ascoltatore delle vostre parole, Consapevole delle vostre azioni, e vi ricompenserà per ciò.
Và các ngươi đừng lấy việc thề thốt với Allah để cấm cản bản thân hành động thiện tốt, kính sợ Allah và can thiệp hòa giải mọi người. Ngược lại, khi các ngươi đã thề không làm điều thiện tốt thì các ngươi hãy thực hiện nó và chấp nhận chịu phạt Kaffa-rah vì phạm lời thề. Quả thật, Allah nghe rõ lời các ngươi nói, thông toàn mọi hành động các ngươi làm và Ngài sẽ thưởng phạt tùy theo việc làm của các ngươi.
No hagan de un juramento por Al‑lah un pretexto para no hacer el bien, no ser piadosos y no reconciliar a las personas. Por el contrario, si juran abstenerse de hacer el bien, hagan de todas formas el bien y expíen su juramento. Al‑lah escucha lo que dicen, conoce sus acciones y los retribuirá por ello.
Allah adına ettiğiniz yeminleri, iyilik, takva ve insanların arasını ıslah etme işine engel olan bir dayanak yapmayın. Bilakis, eğer bir iyiliği yapmayı terk etmeye yemin ederseniz, o iyiliği yapın ve yemininizin kefaretini yerine getirin. Doğrusu Allah sözlerinizi işitir, yaptıklarınızı bilir ve bunlara mukabil sizlere karşılığını verir.
Ne činite svoju zakletvu Allahom dokazom za nečinjenje dobrih djela i za nepopravljanje međuljudskih odnosa. Ako se zakunete da nećete činiti neko dobro djelo, vi ipak učinite to dobro djelo i iskupite se za vašu zakletvu. Allah čuje ono što govorite i radite, i On će vam dati naknadu za to.
Ne faites pas du serment par Allah un prétexte pour ne pas faire le bien, ne pas être pieux et ne pas réconcilier les gens. Au contraire, si vous faites le serment de vous abstenir de faire le bien, faites quand même le bien et expiez votre parjure. Allah entend vos dires, connaît vos agissements et Il vous rétribuera pour tout cela.
Allah, birinizin “Allah'a yemin olsun ki hayır, Allah'a yemin olsun ki öyle” demesi gibi, dil alışkanlığı sebebiyle kasıtsız olarak söylediğiniz yeminlerden dolayı sizi hesaba çekmez ve size bundan dolayı herhangi bir kefaret ve ceza da gerekmez. Fakat kasıtlı olarak ettiğiniz yeminlerden sizi hesaba çeker. Allah kullarının günahlarına karşı bağışlayıcı ve merhametlidir. Onları cezalandırmak için acele etmez.
Allah ne vous demande pas de compte pour les serments que vous prononcez sans avoir d’intention précise comme lorsque l’un de vous dit: «Non, par Allah» ou «Oui, par Allah». Vous n’êtes donc pas tenus de vous acquitter d’une expiation ni n’êtes punis pour cela. En revanche, Il vous demandera des comptes pour les serments que vous avez prononcés avec une intention précise. Allah est Celui qui pardonne les péchés de Ses serviteurs et se montre Indulgent (du nom d’Allah `al-ħalîmu) en ne s’empressant pas de les punir.
Al‑lah no los hará rendir cuentas por los juramentos que pronuncian por costumbre sin una intención firme, como cuando dicen: “No, por Al‑lah,” o “Sí, por Al‑lah.” No se les exige en este caso una expiación ni serán castigados por este tipo de juramentos. Sin embargo, sí se les pedirá que rindan cuentas por los juramentos que hayan pronunciado con una intención específica y consciente. Al‑lah perdona los pecados de Sus siervos, es indulgente y no se afana en castigarlos.
Allāh non vi giudica a causa dei giuramenti che provengono dalle vostre lingue involontariamente; così come quando uno di voi dice: "No, per Allāh", e "Sì, per Allāh". Per ciò non è necessaria né espiazione né punizione; piuttosto, Egli vi giudica per ciò che intendevate nel giuramento. E Allāh è perdonatore dei peccati dei suoi sudditi, Tenero, non li indirizza sulla Retta Via con la punizione.
225- Allah sizi yeminlerinizdeki lağvden dolayı sorumlu tutmaz, fakat kalplerinizin
kazandığından dolayı sizi sorumlu tutar. Allah Ğafûrdur, Halîmdir.
225. “Allah sizi yeminlerinizdeki lağvden…” Yani yalnızca dil ile
söylediğiniz (lağv) yeminlerinizden ötürü Allah sizi sorumlu tutmaz. Bu
tür yemin, kulun kasti olmayarak ve kalbindeki bir niyete bağlı olmaksızın sözleri arasında
“Hayır vallahi, Evet vallahi” demesi; ayrıca kendi açısında doğru
olduğunu sandığı geçmişteki bir hususa dair yemin etmesi türünden olan yeminlerdir. Sorumluluk
ise ancak kalbin yemin kastı ile söylediği sözlerdedir. Bu buyrukta fiillerde olduğu gibi
sözlerde de muteber olanın maksatlar olduğuna delil vardır.
“Allah Ğafûrdur” tevbe edip kendisine dönenin günahlarını
bağışlayıcıdır, “Halîmdir” isyan edeni çabucak cezalandırmaz. Aksine ona mühlet verir, kusurunu
örter. Onu cezalandırma gücüne rağmen ve onun da egemenliği altında olmasına rağmen affeder.
Allah will not take you to account for those oaths that you swear unintentionally, such as if someone carelessly says, ‘No, by Allah!’ or ‘Yes, by Allah!’ For such oaths there is no need to make any compensation, nor any further consequences. However, He will take you to account for intentional oaths. Allah forgives and tolerates the sins of His servants and is not hasty in sending punishment.
Note:
The laghw لغو or ineffectual oath has two meanings:
I. In the first case it means a false oath sworn without volition over something in the past, or it could have been sworn with volition while the oath-taker considers it to be true in his supposition. For ex-ample, guided by his information and supposition, one ends up declaring on oath that a certain person has arrived while that person had not arrived in reality. Similarly, if someone swears on oath for some-thing in future unintentionally, while he has been actually wanting to say something else, but the words of oath come out of his lips mistakenly, this type of oath also falls in this category. All these three types are not an act of sin and that is why they are called laghw لغو or ineffectual. This act will not be reprehensible in the Hereafter (Akhirah). As compared to this, the oath which has been declared reprehensible is the one that has been uttered intentionally knowing it to be false. This is known as ghamus (perjury), and is an act of sin, but according to the Hanafiyyah, it does not require kaffarah or expiation. Therefore, لغو laghw, in the sense explained earlier, involves no kaffarah more obviously, (because it is not a sinful act). The verse under discussion exclusively takes up these two categories that carry no کَفَّارہ kaffarah.
II. Laghw لغو also means that which has no kaffarah کَفَّارہ . It will be called as laghw because it does not entail the liability of Kaffarah کَفَّارہ in this world.
III. Given this meaning, the word, laghw لغو is inclusive of ghamus, which being an act of sin, however, does not require kaffarah کَفَّارہ .
As compared to this, the oath that requires kaffarah کَفَّارہ is called mun'aqidah منعقدہ (that which is established, confirmed: fait accompli). For instance, if someone intentionally declares on oath to the effect that he or she would or would not perform a certain act, then, acting contrarily requires kaffarah. (Bayan al-Qur'an)
Hindi magtutuos sa inyo si Allāh dahilan sa mga panunumpang namumutawi sa mga dila ninyo nang hindi sinasadya gaya ng sabi ng isa sa inyo: "Hindi, sumpa man kay Allāh; oo, sumpa man kay Allāh." Walang bayad-sala sa inyo ni kaparusahan doon subalit magtutuos Siya sa inyo sa anumang sinadya ninyo mula sa mga panunumpang iyon. Si Allāh ay Mapagpatawad sa mga pagkakasala ng mga lingkod Niya, Matimpiin: hindi Siya nagmamadali sa kanila ng kaparusahan.
Allah tidak akan menuntut kalian terkait sumpah yang terucap oleh lisan kalian tanpa sengaja, seperti ucapan kalian, “Tidak, demi Allah.” Atau “Ya, demi Allah.” Sebab itu, tidak ada kewajiban membayar kafarat dan tidak ada hukuman bagi kalian dalam hal itu. Namun, Allah akan menuntut kalian terkait sumpah yang kalian lakukan secara sengaja. Allah Maha Pengampun bagi dosa hamba-hamba-Nya lagi Maha Penyantun, tidak lekas menjatuhkan hukuman kepada mereka.
Kemudian Allah تعالى berfirman,
"Allah tidak menghukum kamu disebabkan sumpahmu yang tidak dimaksudkan (untuk bersumpah),
tetapi Allah menghukum kamu disebabkan (sumpahmu) yang disengaja (untuk bersumpah) oleh hatimu. Dan Allah Maha Pengampun lagi Maha
Penyantun." (Al-Baqarah: 225).
(225) Maksudnya, Allah tidak akan menghukum apa yang terlontar dari
lisan-lisan kalian dari sumpah-sumpah yang tidak bermakna yang sering diucapkan oleh seorang
hamba, tanpa ada maksud bersumpah, dan tidak pula disengaja di hati, tetapi hanya perkataan yang
biasa terucap di lisan, seperti perkataan seseorang di sela-sela pembicaraannya, "Tidak, demi
Allah," "Benar demikian, demi Allah," atau seperti sumpahnya atas sebuah perkara yang telah
berlalu yang dia kira bahwa dirinya benar. Sumpah yang dianggap dosa adalah sumpah yang
disengaja (dikukuhkan) oleh hati.
Di sini terkandung dalil atas kedudukan niat dalam perkataan sebagaimana kedudukannya dalam
perbuatan.
﴾ وَٱللَّهُ غَفُورٌ ﴿ "Dan Allah Maha Pengampun" bagi orang yang ber-taubat kepadaNya, ﴾
حَلِيمٞ ﴿ "lagi Maha Penyantun" terhadap orang yang bermaksiat kepadaNya, di mana Allah tidak
menyegerakan hukuman atasnya, akan tetapi Allah bersikap santun terhadapnya, dan Dia tutupi
dosanya dan Dia maafkan, padahal Dia mampu menghukumnya langsung di tempatnya.
Swayed by anger and obstinacy, sometimes an individual swears an oath that he will not do anything which would benefit a certain person. In ancient times, a variety of such oaths was very common among the Arabs. They swore oaths that they would refrain from such and such a good deed, so that when they were called upon to join in some good act, they would decline, saying that they had already taken an oath to the contrary. To refrain from good acts is in itself bad enough, but swearing to this in the name of God is much worse. For God is a being who is all merciful and all good. Then attaching the name of God to the non-performance of good works is sinful. Perversion at all events is bad. But if perverse acts are done in the name of God, there is a manifold increase in the evil perpetuated.
Allah vas ne obračunava za vaše zakletve koje nenamjerno izgovorite, kao kada neko od vas kaže: "Ne, Allaha mi", ili: "Da, Allaha mi." Za to nije potreban iskup, niti za to ima kazne. Međutim, Allah će vas obračunavati za namjerne zakletve. A On puno prašta grijehe robova Svojih i On je veoma strpljiv i ne žuri da ih kazni.
Allah sẽ không thanh toán các ngươi về những lời thề thốt quen miệng không có chủ tâm của các ngươi, như câu cửa miệng thường ngày của các ngươi: Không, xin thề với Allah; đúng vậy, xin thề với Allah. Những lời thề này không cần phải chuộc tội Kaffa-rah hay phải chịu bất cứ sự trừng phạt nào. Ngài chỉ thanh toán các ngươi về những lời thề mang chủ đích từ lòng dạ của các ngươi. Và Allah luôn tha thứ tội lỗi cho đám nô lệ của Ngài, luôn chịu đựng không vội vã trừng trị họ ngay mỗi khi họ phạm tội.
Oni koji se zaklinju da neće imati intimni odnos sa svojim ženama imaju rok od četiri mjeseca od kad se zakunu. Ovo se naziva "el-ila". Ukoliko u tom roku budu imali odnos sa njima, Allah će im oprostiti tu zakletvu, i On je bio milostiv prema njima kada im je propisao iskup kao izlaz iz ove zakletve.
Đối với những ai thề không giao hợp với vợ thì thời chờ đợi không quá bốn tháng kể từ thời điểm họ thề. Điều này được xem giới luật Al-I-la'. Nếu y trở lại giao hợp với vợ trong khoảng thời gian bốn tháng thì quả thật Allah luôn khoang dung xí xóa mọi việc đã xảy ra giữa họ, Ngài đại lượng khi qui định cho họ chuộc tội để thoát khỏi lời thề thốt đó.
The Ila' and its Rulings
Ila' is a type of vow where a man swears not to sleep with his wife for a certain period, whether less or more than four months. If the vow of Ila' was for less than four months, the man has to wait for the vow's period to end and then is allowed to have sexual intercourse with his wife. She has to be patient and she cannot ask her husband, in this case, to end his vow before the end of its term. It is reported in the Two Sahihs that `A'ishah said that Allah's Messenger ﷺ swore he would stay away from with his wives for a month. He then came down after twenty-nine days saying:
«الشَّهْرُ تِسْعٌ وَعِشْرُون»
(The (lunar) month is twenty-nine days.)
Similar was narrated by `Umar bin Al-Khattab and reported in the Two Sahihs. If the period of Ila' is for more than four months, the wife is allowed in this case to ask her husband, upon the end of the four months, to end the Ila' and have sexual relations with her. Otherwise, he should divorce her, by being forced to do so by the authorities if necessary, so that the wife is not harmed. Allah said:
لِّلَّذِينَ يُؤْلُونَ مِن نِّسَآئِهِمْ
(Those who take an oath not to have sexual relations with their wives) meaning, swear not to have sexual relations with the wife. This Ayah indicates that the Ila' involves the wife and not a slave-women, as the majority of the scholars have agreed,
تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ
(...must wait for four months,) meaning, the husband waits for four months from the time of the vow and then ends the Ila' (if the vow was for four or more months) and is required to either return to his wife or divorce her. This is why Allah said next:
فَإِن فَآءُوا
(...then if they return,) meaning, to a normal relationship, having sexual intercourse with the wife. This is the Tafsir of Ibn `Abbas, Masruq, Ash-Sha`bi, Sa`id bin Jubayr and Ibn Jarir.
فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
(...verily, Allah is Oft-Forgiving, Most Merciful.) with any shortcomings that occurred in the rights of the wife because of the vow of Ila'.
Allah said:
وَإِنْ عَزَمُواْ الطَّلَـقَ
(And if they decide upon divorce,) indicating that divorce does not occur by merely passing the four month mark (during the Ila'). Malik reported from Nafi` that `Abdullah bin `Umar said, "If the man swears to Ila' from his wife, then divorce does not occur automatically even after the four months have passed. When he stops at the four months mark, he should either divorce or return." Al-Bukhari also reported this Hadith. Ibn Jarir reported that Suhayl bin Abu Salih said that his father said, "I asked twelve Companions about the man who does Ila' with his wife. They all stated that he does not have to do anything until the four months have passed and then has to either retain or divorce her." Ad-Daraqutni also reported this from Suhayl.
It is also reported from `Umar, `Uthman, `Ali, Abu Ad-Darda', `A'ishah, Ibn `Umar and Ibn `Abbas. This is also the opinion of Sa`id bin Musayyib, `Umar bin `Abdul-`Aziz, Mujahid, Tawus, Muhammad bin Ka`b and Al-Qasim.
"Kepada orang-orang yang meng`ila`[21] istrinya, diberi tangguh empat
bulan (lamanya). Kemudian jika mereka kembali (kepada istrinya),
maka sesungguhnya Allah Maha Pengampun lagi Maha Penyayang. Dan jika mereka ber'azam (bertetap hati untuk) talak, maka sesungguhnya Allah Maha Mendengar lagi
Maha Mengeta-hui." (Al-Baqarah: 226-227).
(226) Ini termasuk sumpah khusus berkaitan dengan istri tentang suatu
perkara yang khusus yaitu sumpah seorang suami untuk meninggalkan jimak dengan istrinya secara
mutlak maupun terbatas dengan masa kurang dari empat bulan atau lebih. Barang-siapa yang
meng`ila` istrinya khususnya di bawah empat bulan, maka hal ini adalah seperti sumpah-sumpah
lainnya, apabila dia melanggar, maka dia wajib membayar kaffarat, dan bila ia memper-tahankan
sumpahnya, maka tidak ada apa-apa, istrinya tidaklah berhak apa-apa atasnya, karena ia
menjadikan hal itu sebagai haknya selama empat bulan. Apabila untuk selamanya atau suatu masa
yang melebihi empat bulan, maka harus dijadikan empat bulan lamanya dari sejak sumpahnya,
apabila istrinya meminta hal itu, karena itu merupakan hak istrinya.
Apabila telah genap masa sumpahnya, maka diperintahkan kepada si suami untuk kembali yaitu
berjimak, dan bila ia berjimak dengan istrinya, maka tidak ada hukuman atasnya kecuali mem-bayar
kaffarat sumpahnya, dan bila ia tidak mau berjimak, ia harus dipaksa untuk mentalak istrinya.
Bila ia tidak mau juga mentalak, maka hakim terpaksa menjatuhkan talak untuknya. Akan tetapi
kembali dan ruju' kepada istrinya lagi adalah lebih disukai oleh Allah تعالى. Karena itu Allah
berfirman, ﴾ فَإِن فَآءُو ﴿ "Kemudian jika mereka kembali (kepada istrinya)," artinya, mereka kembali dari apa yang mereka sumpahkan untuk meninggalkannya yaitu berjimak, ﴾
فَإِنَّ ٱللَّهَ غَفُورٞ ﴿ "maka sesungguhnya Allah Maha Pengampun" mengam-puni mereka dari apa yang terjadi di antara mereka karena sumpah itu, sumpah yang disebabkan oleh kembalinya mereka, ﴾
رَّحِيمٞ ﴿ "lagi Maha Penyayang," di mana Allah menjadikan (untuk menggugur-kan)
sumpah-sumpah kalian kaffarat (pelebur dosa) dan dendanya dan Dia tidak
menjadikannya sebagai yang harus dilakukan oleh mereka yang tidak dapat dirubah-rubah. Dan Dia
Maha Penyayang terhadap mereka yang kembali kepada istri-istri mereka, mengasihi, dan menyayangi
istri-istri mereka.
(227) ﴾ وَإِنۡ عَزَمُواْ ٱلطَّلَٰقَ ﴿ "Dan jika mereka ber'azam (bertetap hati untuk) talak," artinya, mereka tidak mau kembali (dan melakukan jimak) yang merupakan tanda kebencian mereka terhadap istri-istri mereka dan ketidaksukaan terhadap mereka. Ini tidaklah terjadi kecuali karena ketetapan hati yang kuat untuk talak. Apabila ini terjadi, maka ini adalah hak yang wajib dilaksanakan secara lang-sung, dan bila tidak, maka hakimlah yang memaksanya untuk melakukan talak atau melakukannya untuknya.
﴾ فَإِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٞ ﴿ "Maka sesungguhnya Allah Maha Mendengar lagi Maha Mengetahui." Ayat ini
merupakan ancaman dan peringatan bagi orang yang bersumpah dengan sumpah seperti ini dan ia
bermaksud menyusahkan dan memberatkan (istrinya) dengan sumpahnya.
Ayat ini dapat dijadikan dalil bahwa ila` itu khusus terhadap istri karena Allah hanya
menyebutkan, "istrinya," dan juga bahwa berjimak itu wajib pada setiap empat bulan sekali,
karena setelah empat bulan itu ia harus dipaksa, baik untuk berjimak atau mela-kukan talak, dan
hal ini tidaklah seperti itu kecuali karena ia me-ninggalkan suatu yang wajib.
Para aquellos que hacen el juramento de abstenerse de mantener relaciones sexuales con sus esposas, pueden esperar durante un período que no exceda los cuatro meses, comenzando desde el momento que realizan el juramento. Esto se llama en idioma árabe al-ila’. Pero si se retractan y mantienen relaciones sexuales con su esposa antes de cumplido este plazo, Al‑lah es Indulgente y Misericordioso. En efecto, Él les perdona su juramento y se muestra misericordioso con ellos al haber previsto una expiación como medio de deshacer este juramento.
Quanto a coloro che giurano di non avere rapporti con le loro mogli per un periodo non superiore ai quattro mesi, a partire dal momento del giuramento, e che sono conosciuti come persone inaffidabili, se ritornano ad avere rapporti con le loro donne dopo il giuramento, Allāh è Perdonatore, e perdona loro questa manchevolezza, ed è Misericordioso verso di loro e ha imposto l'espiazione come una via d'uscita da tale giuramento.
Hanımlarıyla ilişkiye girmeyeceklerine dair yemin edenler için yemin ettikleri günden başlayarak dört ayı geçmeyecek kadar beklenir. Bu durum Îlâ olarak bilinir. Şayet dört ay veya daha az bir süre zarfında, bunu terk edeceğine dair yemin ettikleri halde hanımlarıyla tekrar ilişkiye girmeye başlarlarsa da, muhakkak Allah bağışlayıcıdır. Onlardan hasıl olanları affeder ve onlara karşı, bu yeminlerinden çıkabilecekleri kefareti koyarak merhamet eder.
226- Hanımları ile cinsi temasta bulunmamaya yemin edenler (îlâ yapanlar) için dört ay beklemek vardır. Şâyet dönerlerse şüphesiz
Allah Ğafûrdur, Rahîmdir.
227- Eğer boşamaya karar verirlerse; şüphesiz Allah her şeyi işitendir, bilendir.
226. “Hanımları ile cinsi temasta bulunmamaya yemin edenler (îlâ yapanlar)…”
Bu buyrukta hanım hakkında özel bir hususa dair yapılan özel yeminlerden birisi söz konusu
edilmektedir. Bu da kocanın hanımı ile cinsi temasta bulunmamaya dair mutlak olarak (süresiz) ya da dört aydan az veya daha fazla süre ile kayıtlı olarak
yemin etmesidir. Kim bu şekilde özel olarak hanımı hakkında yemin eder (îla yapar)
ise eğer bu yemini dört aydan daha aşağı bir süre ile kayıtlı ise bu diğer yeminlere benzer.
Yeminini bozduğu takdirde keffaret gerekir. Eğer yeminini tamamlayacak olursa herhangi bir
yükümlülüğü yoktur. Hanımının da onun aleyhine bir hakkı olmaz. Çünkü koca dört ay süre ile
yemin etme hakkına sahiptir. Eğer ebedî olarak yahut da dört aydan fazla bir süre yaklaşmama
kaydını getirmiş ise hanımı bu hususta bir talepte bulunduğu takdirde yeminine dört aylık bir
süre tayin edilir; çünkü kadın böyle bir hakka sahiptir. Bu süre tamamlandığı takdirde kocaya
hanımına dönmesi emredilir ki bu da onunla ilişkiye dönmesi demektir. Eğer ilişki kurarsa yemin
keffaretinden başka bir yükümlülüğü yoktur, ilişki kurmak istemez ise hanımını boşamaya mecbur
edilir. Bunu da kabul etmeyecek olursa hâkim ona rağmen hanımını boşama hükmünü verir. Ancak
karısına geri dönmesi Yüce Allah’ın daha çok sevdiği bir iştir. Bundan dolayı Yüce Allah:“Şâyet dönerlerse” yani terk edeceklerine yemin ettikleri şey olan
ilişkiye geri dönerlerse “şüphesiz Allah Ğafûrdur” bu yeminlerinden
döndükleri için haklarında husule gelen şeyleri bağışlayıcıdır, “Rahîmdir” pek merhametlidir,
çünkü yeminlerine bir keffaret ve yeminlerinden bir çıkış yolu tespit etmiştir. Yeminlerini
çözümü olmayacak şekilde bağlayıcı kılmamıştır. Yine tekrar hanımlarına şefkat ve merhametle
geri dönmelerini sağlamakla da onlara merhamet etmiştir.
227. “Eğer boşamaya karar verirlerse” yani hanımlarına geri dönmeyi
kabul etmeyecek olurlarsa bu da onların hanımlarından yüz çevirdiklerine, hanımlarını geri
istemediklerine delildir ve bu, ancak hanımlarını boşamaya kararlı olduklarını ortaya
koymaktadır. Eğer koca bunu kendiliğinden yerine getirecek olursa mesele yok, aksi takdirde
hâkim onu boşamaya mecbur eder yahut da bizzat kendisi bu boşamayı gerçekleştirir.
“Şüphesiz Allah her şeyi işitendir, bilendir.” Bu buyrukta bu şekilde
yemin ederken karısına zarar vermek ve meşakkat çıkarmak kastını güden kimselere bir tehdit
vardır.
Bu âyet-i kerime “îlâ”nın sadece hanımlarla ilgili bir yemin şekli olduğuna delildir. Çünkü Yüce Allah: “Hanımları ile cinsi temasta bulunmamaya yemin edenler”
diye buyurmaktadır. Aynı şekilde en az dört ayda bir defa hanımlarla cinsi temasta bulunmanın
farz olduğuna da delil vardır. Çünkü bu dört aydan sonra koca, ya cinsi temasta bulunmaya yahut
da hanımını boşamaya mecbur edilir ki böyle bir hüküm ancak kocanın kendisi hakkında farz olan
bir şeyi terk etmesi dolayısıyla söz konusu olur.
For those who swear an oath not to have sexual intercourse with their wives, there is a waiting period not longer than four months, starting from the date of the oath. If he abandons the oath and engages in sexual intercourse after having sworn not to, and this happens within the four months period, then Allah forgives them. Allah is merciful and has established compensation as a way out from such an oath.
Note:
If someone takes an oath that he will not have sexual intercourse with his wife, the case has four situations:
(A) No time-limit was fixed.
(B) A time-limit of four months was fixed.
(C) A time-limit of more than four months was fixed.
(D) The limit was identified as less than four months.
So, situations A, B and C are termed in Shari` ah as 'Ild' (ایلاء ). The injunction covering these situations is: If the oath-taker breaks his oath within four months and resumes sexual intercourse with his wife, he will have to come up with kaffarah کَفَّارہ for his oath while his nikah (marriage) remains intact. And should it be that the time-limit of four months did expire and the oath-taker did not break his oath, an irrevocable divorce on his wife will become effective, that is, taking her back without remarriage does not remain correct any more. However, if they, by mutual consent, enter into marriage this will be correct. Halalah حلالہ (an intermediary marriage of the woman with a third person) is not required. The injunction in the fourth situation is: If the oath is broken, kaffarah کَفَّارہ will be required and if the oath is completed, the marriage, even then, will remain valid. (Bayan al-Qur°an)
Ukol sa mga nanunumpa ng pagtigil sa pakikipagtalik sa mga maybahay nila ay paghihintay sa isang yugtong hindi lalabis sa apat na buwan magmula ng panunumpa nila. Ito ay ang kilala sa tawag na īlā'. Ngunit kung bumalik sila sa pakikipagtalik sa mga maybahay nila matapos ng panunumpa nila ng pagtigil doon sa yugto ng apat na buwan o mababa pa, tunay na si Allāh ay Mapagpatawad: nagpapatawad sa kanila sa nangyari sa kanila, Maawain sa kanila yayamang nagsabatas Siya ng bayad-sala na nagpapalabas mula sa panunumpang ito.
Pour ceux qui font le serment de s’abstenir de rapports avec leurs épouses, ils peuvent faire le choix d’attendre durant une période n’excédant pas quatre mois commençant au moment où ils ont fait serment. Ceci est appelé `al-`îlâ`u. S’ils se remettent à avoir des rapports avec leurs épouses avant l’écoulement des quatre mois, Allah est Pardonneur et Miséricordieux. En effet, Il leur pardonne leur serment et se montre miséricordieux à leur égard dans le sens où Il a prévu une expiation comme moyen de se défaire de ce serment.
Orang-orang yang bersumpah untuk tidak menggauli istrinya memiliki tenggat waktu tidak lebih dari 4 bulan, dimulai sejak mereka mengucapkan sumpah. Inilah yang disebut dengan “al-Īlā`”. Jika mereka kembali menggauli istri-istri mereka dalam kurun waktu 4 bulan atau kurang dari itu, maka sesungguhnya Allah Maha Pengampun yang akan mengampuni apa yang telah mereka lakukan, dan Maha Penyayang kepada mereka karena telah mensyariatkan kafarat sebagai jalan keluar dari sumpah ini.
Eğer hanımlarıyla onları boşamak ve bir daha geri almamak niyeti ile ilişkiye girmemeye devam ederlerse, şüphesiz Allah onların boşama sözü de dahil olmak üzere bütün sözlerini işitir. Hallerini ve kasıtlarını bilir. Bunlara göre, onlara karşılıklarını verecektir.
If such a man is determined to continue his oath and so passes the four months period, intending by that a divorce, then Allah hears their statements, including the divorce, and He knows their states and intentions and will reward them for that.
Kung naglayon sila ng diborsiyo dahil sa pagpapatuloy nila sa pagtigil sa pakikipagtalik sa mga maybahay nila at hindi pagbalik sa dati, tunay na si Allāh ay Nakaririnig sa mga sinasabi nilang kabilang sa mga ito ang pagdiborsiyo, Maalam sa mga kalagayan nila at mga layon nila, at gaganti sa kanila roon.
Si, en revanche ils désirent par ce serment la répudiation( ) (`aṭ-ṭalâqu), qu’ils se rappellent qu’Allah entend toutes les paroles qu’ils prononcent, et celles-ci ne font pas exception. Il connaît aussi leur état d’esprit et leurs intentions et Il les rétribuera en conséquence.
Apabila mereka menghendaki perceraian dengan melanjutkan sumpahnya untuk tidak bersetubuh dengan isteri-isteri mereka dan tidak mau kembali bersetubuh bersama mereka, maka sesungguhnya Allah Maha Mendengar ucapan mereka, termasuk ucapan perceraian, lagi Maha Mengetahui keadaan dan niat mereka, dan akan memberi mereka balasan yang setimpal.
Và nếu họ đã quyết ly hôn bằng cách không ân ái với vợ cũng như không quay lại thì Allah luôn nghe rõ lời họ nói muốn ly hôn, Ngài tận tường chi tiết hoàn cảnh của họ và tâm ý của họ, rồi Ngài sẽ thưởng phạt dựa theo điều họ muốn.
Ukoliko budu htjeli razvod svojim nastavljanjem bojkotovanja supruga, Allah dobro čuje ono što oni govore, a u šta spada i razvod, i On dobro zna sva njihova stanja i sve njihove intencije, i obračunat će ih za to.
Si, por el contrario, al final de este juramento se deciden por el divorcio (at-talaqu), recuerden que Al‑lah escucha todas las palabras que pronuncian, y estas no serán la excepción. Él conoce también su estado de ánimo y sus intenciones, y los retribuirá en consecuencia.
Se l'abbandono del contatto con le proprie mogli e la rinuncia definitiva al rapporto sessuale avviene allo scopo di divorziare, in verità Allāh è ascoltatore delle loro parole, incluso la pronuncia del divorzio, Consapevole delle loro condizioni e dei loro scopi, e li giudicherà per le loro azioni.
E le donne divorziate devono attendere tre periodi mestruali, durante i quali non potranno sposarsi, e non possono nascondere ciò che Allāh ha posto nel loro grembo. Se sono sincere nella loro fede in Allāh e nell'Ultimo Giorno, i loro ex-mariti hanno il diritto di riprenderle durante questo periodo, se tutto ciò avviene in completa armonia, risolvendo i motivi che hanno portato al divorzio, e le spose hanno gli stessi diritti e doveri dei loro mariti, riferendosi alle regole conosciute dalla gente, e gli uomini godono di un grado superiore alle mogli, in quanto assumono tutta la responsabilità familiare, compreso il diritto del divorzio, e Allāh, Il Potente, non può essere dominato da nulla, Saggio nella Sua Legge e nella sua Amministrazione.
228- Boşanmış kadınlar kendiliklerinden üç kur’ müddeti beklerler. Eğer Allah’a ve âhiret gününe
iman etmişler ise Allah’ın rahimlerinde yarattığını gizlemeleri onlara helâl değildir. Eğer
barışmak isterlerse bu bekleme süresi içerisinde kocaları, onları geri almaya başkalarından daha
çok hak sahibidirler. Kocaların kadınlar üzerinde hakları olduğu gibi kadınların da kocaları
üzerinde maruf şekilde hakları vardır. Yalnız erkekler kadınların üzerinde bir derece
üstündürler. Allah Azîzdir, Hakîmdir.
228. “Boşanmış kadınlar” Yani kocaları tarafından boşanan kadınlar “kendiliklerinden üç kur’ müddeti beklerler” bu kadarlık bir süre bekleyip
bunu iddet olarak sayarlar. Kur’, alimlerin bu konudaki görüş ayrılıklarına göre ya ay halidir
veya temizlik halidir. Ancak doğru olan, kur’un ay hali olduğudur.
Bu iddet süresinin pek çok hikmetleri vardır. Bunlardan birisi kadının üç defa ay hali
tekrarlandığı takdirde rahminde çocuk bulunmadığı kesin olarak anlaşılır, hamile olmadığı
bilinir ve bu da neseplerin karışmamasını sağlar. Bundan dolayı Yüce Allah kadınlara:“Allah’ın rahimlerinde yarattığını” haber vermelerini farz kılmış,
hamilelik ve ay hali olup olmama hususlarını gizlemelerini onlara haram kılmıştır. Çünkü bunun
gizlenmesi pek çok fesada yol açar. Zira hamileliğini gizlemek suretiyle kadın, çocuğu kendi
arzu ettiği ama onun gerçek babası olmayan (yeni evleneceği) erkeğe
nispet edebilir. Yahut da iddetinin daha çabuk bitmesini isteyerek hamileliğini gizlemek
isteyebilir. Kadın çocuğu babasından başkasına nispet edecek olursa akrabalık bağını kesmiş,
miras hakkını ortadan kaldırmış ve o çocuğun en yakın akrabalarının ondan uzak kalmalarına sebep
olmuş olur. Hatta çocuğun ilerde kendileri ile evlenmesi haram olan bu akrabalarından birisi ile
evlenme ihtimali bile vardır. Öte taraftan çocuk babasından başka birine ait kabul edilir. Buna
bağlı olarak da o kişiden miras alması, ona miras bırakması, kendisine nispet edildiği (üvey babanın) akrabalarının da o çocuğa akraba kılınması gibi hususlar
söz konusu olur. Bunda ise Yüce Rab’den başka kimsenin bilemeyeceği kadar kötülük ve fesat
ortaya çıkar. Bunların hiçbirisi olmayıp da sadece kadının, nikâhı altında kalması batıl olan
bir kimse ile birlikte olması -ki bunda büyük bir günah olan zinada ısrar söz konusudur- bu bile
tek başına kötülük olarak yeter.
Ay halinin gizlenmesine gelince, eğer acele edip de yalan yere ay hali olduğunu söylerse bu
yalan haberi ile kocanın onun üzerindeki hakkı sona erer ve o başkasına mubah olur. Bundan da
sözünü ettiğimiz şekilde pek çok kötülükler ortaya çıkar. Yine yalan söyleyerek iddet süresini
uzatmak ve böylelikle kocasından hakkı olmayan bir nafakayı almak maksadı ile ay hali olmadığını
söylerse, onun bu şekilde alacağı nafaka iki bakımdan haram olur: Evvela
kadın böyle bir nafakayı hak etmediği için haramdır. Ayrıca yalan yere bunu şeriatın hükmüne
nispet ettiğinden dolayı haramdır. Öte yandan koca, iddet bitmeden dönmek isteyecek olursa bunun
iddetin bitişinden sonraya denk gelmesi ihtimali vardır ki o takdirde bu, zina olur. Çünkü kadın
artık ona yabancı olmuştur. İşte bütün bunlardan dolayı Yüce Allah:“Eğer Allah’a ve âhiret gününe iman etmişler ise Allah’ın rahimlerinde yarattığını gizlemeleri onlara helâl değildir”
buyurmaktadır. Onların Allah’ın yarattığını gizlemeleri Allah’a ve âhiret gününe gerçek manada
iman etmediklerinin delilidir, yoksa Allah’a ve âhiret gününe iman edip mutlaka amellerinin
karşılığını göreceklerine inanan kimseler olsalardı böyle bir şeyi yapmazlardı.
Bu buyrukta kadının kendisinden başka kimselerin muttali olmadığı hamilelik, ay hali ve buna
benzer hususlara dair kendisi hakkında vereceği haberlerinin kabul edileceğine delil
vardır.
Daha sonra Yüce Allah:“Eğer barışmak isterlerse” yani dönmeyi arzu eder, birbirleri ile
kaynaşarak ve severek bunu isteyecek olurlarsa “bu bekleme süresi içerisinde” kadın iddeti içerisinde beklemeye devam
ettiği sürece “kocaları onları geri almaya” yani onları tekrar nikâhları
altında bulundurmaya “başkalarından daha çok hak sahibidirler”. Âyet-i
kerimenin mefhumundan anlaşıldığına göre eğer barışmak ve arayı düzeltmek istemeyecek olurlarsa,
kocalar kadınlarını geri almaya daha bir hak sahibi değildirler. Bu durumda kocaların zarar
verme kastı ve kadının aleyhine olmak üzere iddeti uzatma maksadıyla onlara dönmeleri kocalara
helâl olmaz.
Böyle bir maksada rağmen kocanın bu şekilde boşadığı hanımına dönüp dönemeyeceği konusunda iki
görüş vardır. Cumhurun kanaatine göre -haram olmakla birlikte- bu hakka sahiptir. Bununla
birlikte sahih olan, kocanın arayı düzeltmek istemediği takdirde -âyet-i kerimenin zahirinden de
anlaşıldığı gibi- dönme hakkına sahip olmadığıdır. Bu da kadının iddet beklemesinin bir diğer
hikmetidir. Şöyle ki koca hanımından ayrılışına pişman olabilir, işte bu süre onun bu konuda
iyice düşünmesi ve kesin karara varması için verilmiştir. Bu da Yüce Allah’ın eşler arasında
ülfetin olmasını istediğine ve ayrılmalarını sevmediğine delildir. Nitekim Peygamber sallallahu aleyhi ve sellem de:“Allah’ın hiç sevmediği helâl, talak/boşanmadır.” buyurmuştur.
Bu hükümler ric’î talaka hastır. Bain talakta ise kocanın kadına dönmeye daha fazla hak sahibi
olması söz konusu değildir. Aksine her ikisi de birbirine dönmeye razı olmaları halinde bütün
şartları taşıyan yeni bir nikâh akdinin yapılması zorunludur.
Daha sonra Yüce Allah şöyle buyurmaktadır:“Kocaların kadınlar üzerinde hakları olduğu gibi kadınların da kocaları üzerinde maruf şekilde hakları vardır.”
Yani kocaların hanımları üzerinde yerine getirmeleri gereken zorunlu ve müstehab hakları
bulunduğu gibi, kadınların da kocaları üzerinde birtakım hakları vardır ve kocaları bunları
yerine getirmelidir. Eşler arası hakların dayanağı “maruf”dur. Maruf ise bulundukları şehirde ve dönemde kendilerine emsal olanlar hakkında cereyan eden örf, âdet demektir. Bunlar ise zaman, mekân, ahval, şahıslar ve hakların farklılığına göre farklılık göstermektedir. Bu buyruktan kadının nafakasının, giyiminin, muaşeretin, mesken hakkının -ve aynı şekilde ilişki hakkının- bütünü ile marufa göre tespit edileceğine delil vardır. Bunlar da mutlak akdin gerekleridir. Eğer nikah akdi yapılırken bir takım şartlar koşulmuşsa taraflar -haramı helâl kılan yahut helâli haram kılan bir şart olmadıkça- o şartlara uymakla yükümlüdürler.
“Yalnız erkekler kadınların üzerinde bir derece üstündürler.” Yani onlar için yöneticilik ve kadına nispetle bir
hak fazlalığı vardır ki bu konuda Yüce Allah şöyle buyurmaktadır: “Erkekler kadınlar üzerine yöneticidirler. Bu, Allah’ın bazılarını bazılarına üstün kılmış olmasından ve erkeklerin mallarından infak etmelerinden dolayıdır.”(en-Nisâ, 4/34) Nübüvvet makamı, hâkimlik, küçük ve büyük imamet (namaz kıldırma imamlığı ve devlet yöneticiliği) ile sair velâyetler (kamu yöneticilikleri) erkeklere aittir. Diğer taraftan miras ve benzeri
hususlarda erkek, kadının iki katı hakka sahiptir.
“Allah Azîzdir, Hakîmdir.” Yani kahredici güç, büyük saltanat ve
egemenlik O’nundur. Her şey O’na boyun eğmektedir, ancak O, Aziz olmakla birlikte
tasarruflarında da sonsuz hikmet sahibidir.
Hamile kadınların iddeti bu âyet-i kerimenin genel hükmünün dışındadır. Çünkü hamile kadınların
iddeti doğum yapmaları ile biter. Yine kendileri ile gerdeğe girilmeden boşanmış kadınlar da bu
hükmün dışındadır. Onların iddet bekleme yükümlülükleri yoktur. Cariyelerin iddeti ise -ashabı
kiramın belirttikleri gibi- iki ay halidir. Zaten âyetin siyakı da bu buyruklarla hür kadınların
kastedildiklerinin delilidir.
Divorced women must not remarry after a divorce for three menstrual periods. If they are true in their faith in Allah and the Last Day, they may not hide the foetus that Allah has created in their wombs. Their husbands, who issued the divorce, have the first right to recall them during the waiting period if their intention is to live well with them and to cancel what has occurred because of the divorce. Wives have rights and obligations like those of husbands in a manner that people consider fair. Men have a higher rank than them in terms of responsibility and with respect to divorce. Allah is Mighty and nothing can overcome His decree. He is Wise in His legislation and planning.
Las mujeres, luego del divorcio, deben esperar durante tres menstruaciones sucesivas antes de casarse con otro hombre y no tienen permitido ocultar un eventual embarazo si realmente creen en Al‑lah y en el Día del Juicio Final. Pero los esposos pueden reconciliarse durante este período (al-’iddah) si es que desean, por medio de esta reconciliación, vivir en el afecto y solucionar lo que había causado el pedido de divorcio. La esposa tiene derechos y obligaciones semejantes a las del esposo, conforme a lo que las sociedades reconocen, pero los hombres tienen un grado mayor por la responsabilidad que asumen y el derecho que poseen a pronunciar el divorcio. Al‑lah es Poderoso, nada puede contra Él; Su sabiduría se manifiesta en Su gestión del Universo y en Sus leyes.
A great verse defining the status of man and woman
This verse contains a rule of Shari` ah concerning the mutual rights and duties enjoined upon men and women and explains the degree of their role. Important details of this very rule appear before this verse, and again, after the verse, through several sections.
The place of women in Islam
At this point, it seems pertinent to explain to some extent the status given by Islam to women. If understood in its full perspective, it will certainly lead to the conclusion that a just and moderate social system would not have required more than this. It may be noted that this is the crucial place, any deviation or departure from which becomes a great danger for man's life here and in the Hereafter.
Deliberation would reveal that two things serve as the necessary basis for the survival and development of this world. These are: woman and wealth. But, a look at the other side of the coin shows that this twosome is also a source of disturbance, bloodshed and tribulation. Further deliberation would easily help one reach the conclusion that although these two, given their real place in life, are instrumental in the progress of this world, yet, as and when, they are aimlessly moved away from their real place, they are capable of shaking the world like an earthquake.
The Qur'an has given man a way of life, a system. Both these human factors have been assigned their correct respective places in a way that they yield the maximum benefits to the total exclusion of peacelessness. The proper place of wealth, the sources of its acquisition and the ways of spending it, as well as, a just system of the distribution of wealth is a regular field of knowledge. Detailed discussions of this subject will Insha Allah appear on some other occasion. My published treatise entitled, 'The Distribution of Wealth' could serve as an indicator of basics.
Being discussed here, at this point, is woman and her rights and duties. About this, the verse under reference states: As there are rights of men over women which must be given, so there are rights of women over men which must be given. However, the quantum of difference that must be recognized here is: Men have a 'step' above women. Almost the same subject has appeared in Surah Al-Nisa' in this manner:
الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ بِمَا فَضَّلَ اللَّـهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَا أَنفَقُوا مِنْ أَمْوَالِهِمْ
Men stand care-takers of women, since Allah has made some of them excel the other, and because they have spent of their wealth. (4:34)
The status of women in pre-Islamic society
Before Islam, in the age of ignorance (Jahiliyyah جاھلیہ ), it was common practice that women were equated with articles of home use. They would be bought and sold like cattle. She had no right whatsoever in relation to her marriage. She had to go where she was sent by her guardians. Far from being entitled to some share in the inheritance from her relatives, she herself was treated as a piece of inheritance like any other household item. She was considered as something owned by men while she owned nothing. And, even that which she allegedly owned she could not spend without the permission of men.
However, her husband had all the right in the world to spend that which belonged to her as and how he elected to do so. She did not even have the right to question. So much so that some groups from amongst the European countries which are considered to be among the most civilized in the world today had reached the limit where they did not even accept that women were human beings!
Women had no place in religion. They were considered unfit for worship, and for Paradise. In some synods of Rome, it was decided after mutual consultations that she was a dirty animal which had no soul. Usually, it was considered permissible for a father to kill, or even, bury her daughter alive. In fact, this act was judged to be a mark of honour and a standard of nobility. There were some who held the opinion that anybody who killed a woman did not have to pay blood-money or be charged with retaliatory action. And should the husband die, the wife too was burnt alive with his dead body. Following the birth of the noble Prophet ﷺ and before his prophethood, in the year 586, France showed its compassion for women by passing a resolution, of course after great deliberation and controversy, that woman is after all a human being, but she has been created for the sole purpose of serving man!
In short, the whole world, and all nations and religions that inhabited it, had been treating women with callousness that makes one tremble with fear. For this poor creature, there was no reason, no justice, anywhere.
Ransomed be our lives for him who came as mercy for the worlds (ﷺ), and for the true religion which opened the eyes of the people of this world, taught man to respect man, made justice and equity the law, men were made responsible for the rights of women parallel to their own rights on them. Woman was made free and independent. She became the owner of her life and property, similar to men. No man can, even if he be a father or grandfather, force a woman to marry someone. Should she be given in marriage without her consent, the act remains dangling on her consent. If she says no, it stands annulled. No man has any right to spend anything from that which belongs to her, without her consent and approval. After the death of her husband or after having been divorced by him, she becomes independent and she cannot be compelled by anyone for anything. She gets a share in the inheritance of her relatives just like men. To spend on her and to keep her happy has been declared an act of ` ibadah (worship) under the blessed law of Muhammad ﷺ ، on him be peace and blessing. Should the husband fail to give the due rights, she could, through an Islamic court, force him to do so or to divorce her.
Man's guardianship is essential for peace and order
Not giving women their due rights was ranked as injustice, oppression, stinginess and villainy which was erased by Islam. Similarly, leaving them to go their way with an unbridled liberty from the guardianship and care of men, and to make them earn their own sustenance and life support amounts to wasting her rights and destroying her genius. Neither does she deserve that fate in view of her physique nor does that great mission of bringing up children and the charge of family management, which has been naturally entrusted to her, deserve it.
In addition to that, women are, when deprived of the guardianship and care of men, a great danger for the whole human society, a situation that is bound to create all sorts of disturbances, including riots and bloodshed, as a matter of daily routine. That is why the noble Qur'an, while stating the mandatory rights of women, also declared وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ that is, men are a step above women which, in still other words, amounts to saying that men are responsible for them as their caretakers.
As it was in the first age of ignorance before Islam, all nations of the world, by keeping women as a household item or a dumb animal, had fallen prey to this mistake. So it came to pass that, following Islam's age of decadence, there started a later age of ignorance. Here the first mistake is being matched by yet another mistake, as a reaction in the opposite direction, when efforts are being made continuously to get rid of even this much degree of precedence men have over women. As a result, obscenity and shamelessness became common, the world became a home of conflicts and disorder, and bloodshed became so cheap that the first age of ignorance remained no match anymore. There is an Arab saying: الجاھل اما مفرط او مفرط which means: The ignorant man never stays on moderation. If he decides to stay from acting excessively, he slides into a behaviour of neglect.
This is the prevailing attitude in the world of today. There was that time when they were not even prepared to call or understand women as a member of the human race. Now they have advanced to the limit that the 'yoke' of man's guardianship and caretaking of women, which is perfectly wise and suitable universally for men and women, is being thrown away, the ill consequences of which are becoming visible every day. And believe it, unless they bow down before this noble statement of the Qur'an, such disorders will go on increasing day by day.
Governments today make new laws incessantly to bring peace into the world. New institutions are established for this purpose. Millions are spent but the source of disorders goes unnoticed by them. If a Commission of Inquiry was to be established to determine the causes of disorder, bloodshed and internecine wars, it is likely that the cause of more than fifty percent of such crimes will turn out to be woman and her unbridled freedom. But, in the contemporary world, the prevailing pursuit of desires has confounded even the best of minds. No corrective check against the worship of desires is even entertained.
May Allah Almighty enlighten our hearts with the light of faith and help us act according to the guidance given in His Book and in the conduct of the Holy Prophet because that is our blessed capital both in this world and in the Hereafter.
A Conflict and its Resolution
We find out from this verse that the Qur'an tells the husband and wife about duties assigned to each, whereby men have been placed under obligation to give women their rights, in the same manner as women have been placed under obligation to give men their rights. This indicates that each party should watch out on the fulfillment of its respective duties rather than go after demanding rights. And should they succeed in doing so, the very issue of demanding rights will cease to exist, because the duties of men are the rights of women and the duties of women are the rights of men. When duties are taken care of, rights will be automatically fulfilled. These days the root of all troubles lies in the attitude of people who are alert to their rights but negligent of their duties.
As a result, rights are demanded on a war footing as is evident from the current confrontation between governments and masses, husbands and wives and between other authorities and their challengers. This indicator of the Qur'an has modified the confrontational aspect of the issue by stressing that everyone should make all possible effort to fulfill his or her duties and when it comes to his or her own rights try to overlook any infringements gently, forego and forgive. If this teaching of the Qur'an could become common universal practice, homes, families, even countries and governments will find that most of their conflicts have been resolved for good.
Man's higher position over woman is for discipline only
A universal system in the world, the human nature and the best interests of women themselves required that men be not only given a particular sort of controlling and care-taking right over women, but that it be rather made incumbent on them. This is what has been stated in the verse الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ : Men stand care-takers of women.' But, this does not necessarily entail that all men are superior to all women because being superior in the sight of Allah wholly depends on belief and good conduct. In Divine dispension, the increase or decrease in degrees operates in synchronization with the degrees of belief and conduct. Therefore, in matters relating to the Hereafter, it is not necessary that men alone should continue to have that step or degree above women. This too is possible and, as elaborated in Qur'anic verses and Hadith narrations, this is what would come to pass -- that some women, through their obedience to and worship of Allah, will become superior to many men with their degree of precedence raising higher than many men.
Although the Holy Qur'an, while describing the injunctions of Shari` ah, according to its own clear stress, declares that men and women are absolutely equal and the injunctions where there is some difference have been expressly explained, but the address is generally to men and the gender used is masculine. This treatment, however, is not peculiar to the noble Qur'an. Governments too, use the masculine gender in their laws fairly commonly, although the law is universally applicable to men and women both.
One immediate reason for this is the very difference identified in the verses of the noble Qur'an, that is, for men there is a step above women.
The second consideration, perhaps implied here as well, may be that satr ستر (concealment) is better even when there is a discussion about masturat مستورات (women: the concealed ones). But, when women realized that the noble Qur'an does not address them directly at various places like it does address men, the venerated mother of the faithful, Sayyidah Umm Salmah ؓ اُم سلمہ سیدہ pointed this out to the Holy Prophet ﷺ and thereupon the following verse of the Surah Al-Ahzab was revealed:
إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْقَانِتِينَ وَالْقَانِتَاتِ
Submitting men and submitting women, believing men and believing women, obedient men and obedient women ... (This appears in details in Nasa i, Musnad Ahmad and Tafsir Ibn Jarir etc.)
where women were clearly and expressly identified along with men which implies that the status of women is no less than men in obedience to Allah and in His worship, in being near Him and His approval, and in the ranks of Paradise,
According to a report in Tafsir Ibn Kathir, some Muslim women came to the the blessed wives of the Holy Prophet and asked about the general absence of any mention of Muslim women in the Holy Qur'an, while it does mention men at several places, and also refers to the blessed wives of the Holy Prophet ﷺ from among women. Thereupon, the verse referred to above was revealed.
To sum up, it can be said that a certain measure of precedence and authority in regulating the affairs of worldly life is for the good of women and that wisdom so dictates. Other than that, there is no difference in the reward and retribution for deeds, good or bad, and in the degree of merit attained in the Hereafter.
The same subject appears in the noble Qur'an with much more clarity in the following manner:
مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً
And whosoever male or female, does a righteous deed, while he (or she) is a believer, we shall assuredly get him (or her) to live a goodly life. (16:97)
After these preliminary remarks let's ponder over the words of the original verse under discussion. It was said: وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ "And women have rights similar to what they owe" that is, their rights are incumbent upon men similarly as the rights of men are incumbent upon them. Here the rights of women were mentioned before the rights of men, one reason for which is that man after all, given his physical power and God-given precedence, manages to wrest his rights from women anyway. The concern should be for the rights of women since they cannot habitually wrest their rights by force.
There is yet another hint here which suggests that men should take the first step to give the rights of women. However, the similarity and equivalency declared by the use of the word mithl مِثْلُ : like, similar) in the text here could just never mean that the kind of job men do should also be done by women, or vice versa, because the distribution of work and respective duties for men and women are naturally different. In fact, it means that it is obligatory that rights belonging to both be observed equally and mutually and that the punishment for any negligence or shortcoming be also equal.
It is worth observing at this point how the noble Qur'an has, in a sentence so small, miniaturized a whole roster of rights and duties since all rights women have over men and all rights men have over women are included under the sense of this verse. (Muhit) Simply by adding one more word (bi l'ma` ruf بالمَعروف . justly, uprightly, kindly, courteously, according to the practice approved by the Shari'ah, or simply - "as recognized", a closer expression used in the accompanying translation of the verse) the possible occurrence of mutual controversies was eliminated. It was established that rights should be given using the ma` ruf مَعروف method because the meaning of مَعروف ma` ruf includes that which is neither prohibited nor impermissible under the dictates of the Shari'ah nor does it have any element of hardship or excess under common habit or custom or ` urf عُرف . The purport is that observing the routine of legal provisions is not enough, instead, it will be examined that, according to ` urf عُرف or customarily approved practice, the other party does not in any case suffer from pain or loss. That which is judged to be a source of pain and loss, in view of ` urf عُرف ، will be forbidden and remain impermissible, for instance, coldness, indifference or such behaviour or conduct which causes pain. These can hardly be covered under an article of law but the word bi l'ma` ruf بالمَعروف does encompass them. After that it was said: وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ:'Though for men there is a step above them.' The well-known meaning and sense of this verse is that despite the rights of the parties being equal, Allah Almighty has bestowed upon men a certain degree of precedence and authority over women. That there is great wisdom in doing so has been hinted at by the use of the words` وَاللَّـهُ عَزِيزٌ حَكِيمٌ :"And Allah is Mighty, Wise" towards the end of the verse. Giving the meaning of this sentence, Sayyidna ` Abdullah ibn ` Abbas ؓ has added that Allah Almighty has given men a degree of precedence as compared to women, therefore they should act with much more forbearance. Even if women fall short of giving them their rights, the degree of their precedence is such that they should bear by it, be patient and do nothing to desist from giving them their rights. (Qurtubi)
Boşanmış kadınlar kendi başlarına üç aybaşı dönemi süresince evlenmeden beklerler. Eğer gerçekten Allah'a ve ahiret gününe olan imanlarında sadık iseler bu dönemde Allah’ın rahimlerinde yarattığı çocuğu gizlemeleri onlara caiz olmaz. Şayet koca (hanımını) geri alarak aralarında bir sevgi bağının kurulmasını ve boşama sebebiyle ortaya çıkan sorunun izale edilmesini amaçlıyorsa iddet bekleme süresinde, hanımlarını geri alma hususunda daha fazla hak sahibidir. Kocalarının onların üzerinde hakları olduğu gibi, kadınların da kocaları üzerinde insanlar tarafından örfe göre belirlenmiş hakları ve gereksinimleri vardır. Erkekler sorumluluk ve boşama işinde kadınlardan derece olarak daha üstündür. Allah güçlüdür, hiçbir şey ona galip gelemez. Dininde ve düzeninde hikmet sahibidir.
Ang mga babaing diniborsiyo ay maghihintay sa mga sarili nila ng tatlong regla, na hindi sila mag-aasawa sa panahon ng mga ito. Hindi ipinahihintulot sa kanila na magkubli sila ng nilikha ni Allāh sa mga sinapupunan nila dala ng pagbubuntis, kung sila ay mga tapat sa pagsampalataya kay Allāh at sa Kabilang-buhay. Ang mga asawa nilang nagdiborsiyo sa kanila ay higit na karapat-dapat sa pakikipagbalikan sa kanila sa yugto ng paghihintay kung naglayon ang mga ito ng pakikipagbalikan, pagpapalagayang-loob, at pag-aalis ng nangyari dahilan sa diborsiyo. May ukol sa mga maybahay na mga karapatan at mga tungkulin tulad ng sa mga asawa nila sa kanila ayon sa nakagawian ng mga tao. May ukol sa mga lalaki na isang antas na higit na mataas sa kanila gaya ng pag-aaruga at pag-uutos ng diborsiyo. Si Allāh ay Makapangyarihan: walang nakadadaig sa Kanya na anuman, Marunong sa batas Niya at pangangasiwa Niya.
Phụ nữ sau li hôn phải ở vậy trong ba kỳ kinh nguyệt, không được tái giá trong suốt thời gian này, họ không được phép che giấu bào thai mà Allah đã tạo trong bụng của họ nếu họ thực sự có đức tin nơi Allah và Đời Sau. Và những người chồng của họ ưu tiên được quyền trở lại với họ trong khoảng thời gian ba kỳ kinh nguyệt này nếu muốn giảng hòa và xóa bỏ mọi hệ lụy xấu của li hôn. Cả vợ lẫn chồng được hưởng quyền lợi như nhau phù hợp theo truyền thống phong tục nhưng người chồng được giao quyền trội hơn vợ một bậc như quyền trụ cột gia đình (trong trách nhiệm bảo vệ) và quyền chủ động li hôn. Quả thật, Allah luôn chiến thắng tất cả, Ngài sáng suốt trong việc định đoạt và quản lý của Ngài.
Razvedene žene trebaju čekati tri mjesečna pranja i ne smiju se udavati prije završetka trećeg mjesečnog pranja. Nije im dozvoljeno da sakriju ako su trudne, ako iskreno vjeruju u Allaha i Sudnji dan. Njihovi muževi koji su ih razveli imaju najveće pravo da ih vrate tokom ovog pričeka od tri mjesečna pranja, ukoliko tim vraćanjem žele lijep život sa njima i otklanjanje onoga što je uzrokovalo razvod. Žene imaju prava i obaveze kao što muževi imaju prava i obaveze, shodno običaju. Muškarci imaju jedan stepen više koji se ogleda u obaveznosti vođenja računa o cijeloj porodici i odgovornosti za nju, i posjeduju pravo razvoda, a Allah je Silni kojeg ništa ne može savladati, i Mudri u Svom propisivanju zakona i upravljanju.
"Wanita-wanita yang ditalak hendaklah menahan diri (menunggu) tiga kali
quru.' Tidak boleh mereka menyembunyikan apa yang diciptakan Allah dalam rahimnya, jika mereka
beriman kepada Allah dan Hari Akhirat. Dan suami-suaminya lebih berhak merujukinya dalam masa
menanti itu, jika mereka (para suami) menghendaki ishlah. Dan para
wanita mempunyai hak yang se-imbang dengan kewajibannya menurut cara yang ma'ruf. Akan tetapi
para suami, mempunyai satu tingkatan lebih daripada istri-nya. Dan Allah Mahaperkasa lagi
Mahabijaksana." (Al-Baqarah: 228).
(228) Maksudnya, wanita-wanita yang[22] ditalak
oleh suami-suami mereka, ﴾ يَتَرَبَّصۡنَ بِأَنفُسِهِنَّ ﴿ "hendaklah menahan diri (menunggu)," artinya, hendaklah mereka menunggu dan menjalani iddah selama ﴾
ثَلَٰثَةَ قُرُوٓءٖۚ ﴿ "tiga kali quru`," yaitu haid atau suci menurut perbedaan pendapat para ulama tentang maksud dari quru` tersebut, dan yang benar bahwa quru` itu adalah haid.
Iddah ini memiliki beberapa hikmah, di antaranya adalah mengetahui kosongnya rahim, yaitu apabila telah berulang-ulang tiga kali haid padanya, maka diketahui bahwa dalam rahimnya tidak terjadi kehamilan hingga tidak akan membawa kepada ter-campurnya nasab. Karena itu Allah mewajibkan atas mereka untuk memberitahu tentang ﴾
مَا خَلَقَ ٱللَّهُ فِيٓ أَرۡحَامِهِنَّ ﴿ "apa yang diciptakan Allah dalam rahimnya," dan Allah mengharamkan bagi mereka menyem-bunyikan hal itu, baik kehamilan maupun haid, karena menyem-bunyikan hal itu akan menyebabkan kemudaratan yang sangat banyak.
Menyembunyikan kehamilan berkonsekuensi dinasabkan-nya janin kepada orang yang bukan haknya, yang boleh jadi tidak menginginkannya, atau demi mempercepat habisnya masa iddah. Apabila diikutkan (dinasabkan) kepada selain bapaknya, niscaya tali rahimnya terputus dari keluarga, juga warisan, dan mahram-mahram dan karib kerabatnya terhalang darinya, dan bisa saja suatu saat ia menikahi salah seorang dari mahramnya dan dinasab-kan kepada selain ayahnya dan tetapnya hal-hal yang mengikuti-nya seperti warisan darinya atau untuknya. Dan orang yang men-jadikan seorang yang dinisbatkan kepadanya itu sebagai karib kerabatnya, di mana dalam hal itu terjadi keburukan dan kerusakan yang tidak diketahui kecuali oleh Rabb manusia. Semua mudarat itu akan terjadi kalau ia tinggal bersama laki-laki yang menikahinya secara batil, di mana dalam hal itu juga ada perbuatan dosa besar secara terus menerus yaitu zina, maka itu saja cukup sebagai suatu keburukan.
Adapun menyembunyikan haid, apabila ia mempercepat (waktu sucinya) lalu ia mengabarkannya, padahal ia dusta, maka itu tindakan menghilangkan hak suami darinya dan halalnya diri-nya untuk selain suaminya dan segala hal yang disebabkan oleh-nya dari keburukan sebagaimana yang telah kami sebutkan. Dan jika ia berdusta dan mengabarkan bahwa ia tidak haid untuk me-nambah panjang masa iddahnya untuk dapat mengambil nafkah dari suaminya yang tidak wajib atasnya, akan tetapi dia hanya ingin terus mendapatkannya, maka nafkah itu haram dari dua sisi: Bahwa nafkah yang diambilnya itu bukanlah haknya, dan menis-batkan hal itu menjadi bagian hukum syariat padahal ia berdusta, dan kemungkinan saja suaminya rujuk kepadanya setelah habis masa iddahnya hingga hal itu menjadi sebuah tindakan perzinaan, karena kondisinya telah menjadi wanita asing (ajnabiyah) baginya. Karena itu Allah تعالى berfirman,﴾ وَلَا
يَحِلُّ لَهُنَّ أَن يَكۡتُمۡنَ مَا خَلَقَ ٱللَّهُ فِيٓ أَرۡحَامِهِنَّ إِن كُنَّ يُؤۡمِنَّ
بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِۚ ﴿ "Tidak boleh mereka menyembunyikan apa yang diciptakan Allah dalam rahimnya, jika mereka beriman kepada Allah dan Hari Akhir."
Terjadinya tindakan menyembunyikan (haid dan kehamilan) dari mereka adalah sebuah dalil atas tidak adanya iman mereka kepada Allah dan Hari Akhir, dan bila tidak atau sekiranya mereka beriman kepada Allah dan Hari Akhir dan mereka mengetahui bahwa mereka pasti diberikan balasan dari amalan-amalan mereka, niscaya tidak akan terjadi pada mereka sesuatu pun dari hal itu. Ayat ini juga dalil atas diterimanya informasi dari seorang wanita tentang kabar yang mereka informasikan tentang diri mereka dari perkara yang tidak diketahui oleh selain mereka seperti kehamilan, haid, dan lain sebagainya.
Kemudian Allah berfirman, ﴾ وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَٰلِكَ ﴿ "Dan suami-suaminya lebih berhak merujukinya dalam masa menanti itu," artinya, untuk suami-suami mereka selama mereka masih menunggu masa iddah agar suami mereka mengembalikan mereka kepada perni-kahan (awal), ﴾ إِنۡ أَرَادُوٓاْ إِصۡلَٰحٗاۚ ﴿ "jika mereka (para suami) menghendaki ishlah," yaitu keinginan, kelembutan, dan cinta kasih.
Makna ayat ini adalah bahwasanya bila mereka tidak meng-inginkan perbaikan, maka mereka tidaklah berhak kembali kepada pernikahan dengan istri mereka, sehingga tidaklah halal bagi me-reka kembali kepada istri-istri mereka dengan maksud menimbul-kan mudarat bagi mereka dan memperpanjang lagi masa iddahnya. Apakah suami memiliki hak dengan maksud yang seperti itu? Dalam masalah ini ada dua pendapat:
Kebanyakan para ulama berpendapat bahwa ia memiliki hak tetapi hukumnya haram. Yang shahih adalah apabila ia tidak menghendaki perbaikan, maka ia tidak memiliki hak sebagaimana zahir redaksi ayat tersebut. Ini adalah hikmah lain dari masa me-nunggu tersebut, yaitu bahwa mungkin saja suaminya menyesal berpisah dengannya hingga masa iddah ini dijadikan waktu untuk berpikir matang dan memutuskan ketetapannya. Ini menunjukkan kepada kecintaan Allah تعالى kepada adanya kasih sayang di antara kedua suami istri dan kebencianNya terhadap perpisahan sebagai-mana Nabi ﷺ bersabda,
أَبْغَضُ الْحَلَالِ إِلَى اللّٰهِ الطَّلَاقُ.
"Perbuatan halal yang paling dibenci oleh Allah adalah talak."[23]
Ini adalah khusus pada talak satu dan dua (thalaq raj'i), ada-pun talak ketiga, maka seorang suami tidak berhak untuk kembali kepada istrinya yang telah ditalak, namun bila mereka berdua sepakat untuk kembali bersama, maka harus melakukan akad yang baru yang terpenuhi syarat-syaratnya.
Kemudian Allah berfirman, ﴾ وَلَهُنَّ مِثۡلُ ٱلَّذِي عَلَيۡهِنَّ بِٱلۡمَعۡرُوفِۚ ﴿ "Dan para wanita mempunyai hak yang seimbang dengan kewajibannya menurut cara yang ma'ruf." Maksudnya, para wanita memiliki hak yang wajib atas suami-suami mereka sebagaimana para suami memiliki hak yang wajib maupun yang sunnah atas mereka, dan patokan bagi hak-hak di antara suami istri adalah pada yang ma'ruf yaitu me-nurut adat yang berlaku pada negeri tersebut dan pada masa itu dari wanita yang setara untuk laki-laki yang setara, dan hal itu berbeda sesuai dengan perbedaan waktu, tempat, kondisi, orang dan kebiasaan. Di sini terdapat dalil bahwa nafkah, pakaian, pergaulan, dan tempat tinggal, demikian juga berjimak, semua itu kembali kepada yang ma'ruf, dan ini juga merupakan konsekuensi dari akad yang mutlak, adapun bila dengan syarat, maka menurut syarat tersebut kecuali syarat yang menghalalkan yang haram atau mengharamkan yang halal.
﴾ وَلِلرِّجَالِ عَلَيۡهِنَّ دَرَجَةٞۗ ﴿ "Akan tetapi para suami, mempunyai satu ting-katan lebih daripada istrinya," artinya, ketinggian, kepemimpinan, dan hak yang lebih atas dirinya, sebagaimana Allah berfirman,
﴾ ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعۡضَهُمۡ عَلَىٰ بَعۡضٖ وَبِمَآ أَنفَقُواْ
مِنۡ أَمۡوَٰلِهِمۡۚ ﴿
"Kaum laki-laki itu adalah pemimpin bagi kaum wanita, karena Allah telah melebihkan sebagian mereka (laki-laki) atas sebagian yang lain (wanita), dan karena mereka (laki-laki) telah menafkahkan sebagian dari harta mereka." (An-Nisa`: 34).
Kedudukan kenabian, kehakiman, imam masjid (shalat), maupun kekhalifahan, serta segala kekuasaan adalah khusus bagi laki-laki, dan juga mempunyai hak dua kali lipat dari hak kaum wanita dalam banyak perkara seperti warisan dan semacamnya.
﴾ وَٱللَّهُ عَزِيزٌ حَكِيمٌ ﴿ "Dan Allah Mahaperkasa lagi Mahabijaksana." Mak-sudnya, Allah memiliki keperkasaan
yang kuat dan kekuasaan yang agung, di mana segala sesuatu tunduk kepadaNya. Akan tetapi bersama
keperkasaanNya Allah juga bijaksana dalam segala tindakanNya.
Dan tidak termasuk dalam keumuman ayat ini adalah wanita-wanita hamil, karena iddah mereka
adalah melahirkan bayinya, dan wanita-wanita yang belum dicampuri suaminya, mereka tidak
memiliki iddah, juga hamba sahaya, karena iddah mereka adalah dua haid sebagaimana perkataan
sahabat رضي الله عنهم, sedangkan konteks ayat menunjukkan bahwa yang dimaksud di sana adalah
wanita yang merdeka.
There are certain people who keep swearing oaths inadvertently, out of sheer habit. This is quite wrong. A believer must refrain from doing so. However, between husband and wife, such thoughtless oaths have been held legally invalid, due to the delicacy of the marital relationship. But the case of solemn, intentional oaths is different. If a man intentionally swears by God that he will not go to his wife, this is taken seriously and then Islamic law will take its course. In the family system, both the man and the woman have duties as well as rights. Each of them must, as well as demanding his or her rights, honour the rights of others. That is, if we want others to fulfill their obligations to us, we must also fulfill obligations to them. If one misuses his power and advantageous position to act unjustly towards others, then he cannot save himself from God’s chastisement.
Les femmes répudiées doivent attendre d’avoir trois menstruations successives avant de se marier avec un autre homme et il ne leur est pas permis de dissimuler une grossesse éventuelle si elles croient sincèrement en Allah et au Jour Dernier. De plus, les époux qui les ont répudiées sont les plus en droit de reprendre la vie commune avec elles durant le délai de viduité (`al-’iddah(‘iddatu)), s’ils désirent à travers cette réconciliation vivre dans l’affection et faire disparaître la cause de la répudiation. Les épouses ont des droits et des obligations semblables à ceux que les époux ont vis-à-vis d’elles, conformément à ce qui est admis par les gens, mais les hommes leur sont supérieurs d’un degré du fait de la responsabilité qu’ils assument et du droit de répudier dont ils disposent. Allah est le Puissant auquel nul ne Lui tient tête et Sa Sagesse se manifeste dans Sa gestion de l’Univers et dans Ses lois.
Wanita-wanita yang diceraikan suaminya harus menahan diri mereka selama tiga kali haid. Mereka tidak boleh menikah (dengan laki-laki lain) selama jangka waktu itu. Mereka juga tidak boleh menyembunyikan kehamilan yang Allah ciptakan di dalam rahim mereka, jika mereka sungguh-sungguh dalam beriman kepada Allah dan hari akhir. Mantan suami yang menceraikan mereka lebih berhak untuk merujuk mereka dalam masa idah, jika rujuk tersebut dimaksudkan untuk membangun kerukunan dan menghilangkan masalah yang terjadi akibat perceraian. Para istri memiliki hak dan kewajiban seperti halnya para suami memiliki hak dan kewajiban atas istri-istrinya menurut kebiasaan yang berlaku di masyarakat. Namun, para suami memiliki derajat yang lebih tinggi daripada istri, seperti kepemimpinan dalam rumah tangga dan urusan perceraian. Allah Mahaperkasa, tidak ada sesuatu pun yang dapat mengalahkan-Nya, lagi Mahabijaksana dalam menetapkan syariat-Nya dan mengatur urusan makhluk-Nya.
The `Iddah (Waiting Period) of the Divorced Woman
This Ayah contains a command from Allah that the divorced woman, whose marriage was consummated and who still has menstruation periods, should wait for three (menstrual) periods (Quru') after the divorce and then remarry if she wishes.
The Meaning of Al-Quru
Ibn Jarir related that `Alqamah said: We were with `Umar bin Al-Khattab when a woman came and said, "My husband divorced me one or two periods ago. He then came back to me while I had prepared my water for taking a bath, took off my clothes and closed my door." `Umar asked `Abdullah bin Mas`ud, "What do you think" He said, "I think that she is still his wife, as long as she is not allowed to resume praying (i.e., until the third period ends before he takes her back)." `Umar said, "This is my opinion too." This is also the opinion of Abu Bakr As-Siddiq, `Umar, `Uthman, `Ali, Abu Ad-Darda', `Ubadah bin As-Samit, Anas bin Malik, Ibn Mas`ud, Mu`adh, Ubayy bin Ka`b, Abu Musa Al-Ash`ari and Ibn `Abbas. Furthermore, this is the opinion of Sa`id bin Musayyib, `Alqamah, Aswad, Ibrahim, Mujahid, `Ata', Tawus, Sa`id bin Jubayr, `Ikrimah, Muhammad bin Sirin, Al-Hasan, Qatadah, Ash-Sha`bi, Ar-Rabi`, Muqatil bin Hayyan, As-Suddi, Makhul, Ad-Dahhak and `Ata' Al-Khurasani. They all stated that the Quru' is the menstruation period. What testifies to this is the Hadith that Abu Dawud and An-Nasa'i reported that Fatimah bint Abu Hubaiysh said that Allah's Messenger ﷺ said to her:
«دَعِي الصَّلاَةَ أَيَّامَ أَقْرَائِك»
(Do not pray during your Aqra' (pl. for Quru', the menstruation period).)
If this Hadith was authentic, it would have been a clear proof that the Quru' is the menstruation period. However, one of the narrators of this Hadith, Al-Mundhir, is an unknown person (in Hadith terminology), as Abu Hatim has stated, although Ibn Hibban has mentioned Al-Mundhir in his book Ath-Thiqat.
A Woman's Statement about Menses and Purity is to be accepted
Allah said:
وَلاَ يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ مَا خَلَقَ اللَّهُ فِى أَرْحَامِهِنَّ
(...and it is not lawful for them to conceal what Allah has created in their wombs,) meaning, of pregnancy or menstruation periods. This is the Tafsir of Ibn `Abbas, Ibn `Umar, Mujahid, Ash-Sha`bi, Al-Hakam bin `Utaybah, Ar-Rabi` bin Anas, Ad-Dahhak and others.
Allah then said:
إِن كُنَّ يُؤْمِنَّ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ
(...if they believe in Allah and the Last Day.)
This Ayah warns women against hiding the truth (if they were pregnant or on their menses), indicating that they are the authority in such matters as they alone know such facts about themselves. Since verifying such matters is difficult, Allah left this decision with them. Yet, women were warned not to hide the truth in case they wish to end the `Iddah sooner, or later, according to their desires. Women were thus commanded to say the truth (if they were pregnant or on their menses), no more and no less.
The Husband has the Right to take back his Divorced Wife during the `Iddah (Waiting Period)
Allah said:
وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَلِكَ إِنْ أَرَادُواْ إِصْلَـحاً
(And their husbands have the better right to take them back in that period, if they wish for reconciliation.)
Hence, the husband who divorces his wife can take her back, providing she is still in her `Iddah (time spent before a divorced woman or a widow can remarry) and that his aim, by taking her back, is righteous and for the purpose of bringing things back to normal. However, this ruling applies where the husband is eligible to take his divorced wife back. We should mention that (when this Ayah 2:228 was revealed), the ruling that made the divorce thrice and specified when the husband is ineligible to take his divorced wife back, had not been revealed yet. Previously, the man used to divorce his wife and then take her back even if he had divorced her a hundred separate times. Thereafter, Allah revealed the following Ayah (2:229) that made the divorce only thrice. So there was now a reversible divorce and an irreversible final divorce.
The Rights the Spouses have over Each Other
Allah said:
وَلَهُنَّ مِثْلُ الَّذِى عَلَيْهِنَّ بِالْمَعْرُوفِ
(And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable,)
This Ayah indicates that the wife has certain rights on her husband, just as he has certain rights on her, and each is obliged to give the other spouse his due rights. Muslim reported that Jabir said that Allah's Messenger ﷺ said:
«فَاتَّقُوا اللهَ فِي النِّسَاءِ، فَإِنَّكُمْ أَخَذْتُمُوهُنَّ بِأَمَانَةِ اللهِ، وَاسْتَحْلَلْتُمْ فُرُوجَهُنَّ بِكَلِمَةِ اللهِ، وَلَكُمْ عَلَيْهِنَّ أَنْ لَا يُوطِئْنَ فُرُشَكُمْ أَحَدًا تَكْرَهُونَهُ، فَإِنْ فَعَلْنَ ذَلِكَ فَاضْرِبُوهُنَّ ضَرْبًا غَيْرَ مُبَرِّحٍ، وَلَهُنَّ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوف»
(Fear Allah regarding your women, for you have taken them by Allah's covenant and were allowed to enjoy with them sexually by Allah's Words. You have the right on them that they do not allow anyone you dislike to sit on your mat. If they do that, then discipline them leniently. They have the right to be spent on and to be bought clothes in what is reasonable.)
Bahz bin Hakim said that Mu`awiyah bin Haydah Al-Qushayri related that his grandfather said, "O Messenger of Allah ﷺ! What is the right the wife of one of us has" The Prophet said:
«أَنْ تُطْعِمَهَا إِذَا طَعِمْتَ، وتَكْسُوَهَا إِذَا اكْتَسَيْتَ، وَلَا تَضْرِبِ الْوَجْهَ، وَلَا تُقَبِّحْ، وَلَا تَهْجُرْ إِلَّا فِي الْبَيْت»
(To feed her when you eat, buy her clothes when you buy for yourself and to refrain from striking her on the face, cursing her or staying away from her except in the house.)
Waki` related that Ibn `Abbas said, "I like to take care of my appearance for my wife just as I like for her to take care of her appearance for me. This is because Allah says:
وَلَهُنَّ مِثْلُ الَّذِى عَلَيْهِنَّ بِالْمَعْرُوفِ
(And they (women) have rights similar (to those of their husbands) over them to what is reasonable.)" This statement is reported by Ibn Jarir and Ibn Abu Hatim.
The Virtue Men have over Women
Allah said:
وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ
(but men have a degree (of responsibility) over them.)
This Ayah indicates that men are in a more advantageous position than women physically as well as in their mannerism, status, obedience (of women to them), spending, taking care of the affairs and in general, in this life and in the Hereafter. Allah said (in another Ayah):
الرِّجَالُ قَوَّامُونَ عَلَى النِّسَآءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَآ أَنفَقُواْ مِنْ أَمْوَلِهِمْ
(Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them) from their means.) (4:34)
Allah's statement:
وَاللَّهُ عَزِيزٌ حَكُيمٌ
(And Allah is All-Mighty, All-Wise) means, He is Mighty in His punishment of those who disobey and defy His commands. He is Wise in what He commands, destines and legislates.
Divorce is Thrice
This honorable Ayah abrogated the previous practice in the beginning of Islam, when the man had the right to take back his divorced wife even if he had divorced her a hundred times, as long as she was still in her `Iddah (waiting period). This situation was harmful for the wife, and this is why Allah made the divorce thrice, where the husband is allowed to take back his wife after the first and the second divorce (as long as she is still in her `Iddah). The divorce becomes irrevocable after the third divorce, as Allah said:
الطَّلَـقُ مَرَّتَانِ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَـنٍ
(The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness.)
In his Sunan, Abu Dawud reported in Chapter: "Taking the Wife back after the third (Divorce) is an abrogated practice," that Ibn `Abbas commented on the Ayah:
وَالْمُطَلَّقَـتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَـثَةَ قُرُوءٍ وَلاَ يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ مَا خَلَقَ اللَّهُ فِى أَرْحَامِهِنَّ
(And divorced women shall wait (as regards their marriage) for three menstrual periods, and it is not lawful for them to conceal what Allah has created in their wombs,) (2:228) The man used to have the right to take back his wife even if he had divorced her thrice. Allah abrogated this and said:
الطَّلَـقُ مَرَّتَانِ
(The divorce is twice.)
This Hadith was also collected by An-Nasa'i. Ibn Abu Hatim reported that `Urwah said that a man said to his wife, "I will neither divorce you nor take you back." She said, "How" He said, "I will divorce you and when your term of `Iddah nears its end, I will take you back." She went to Allah's Messenger ﷺ and told him what happened, and Allah revealed:
الطَّلَـقُ مَرَّتَانِ
(The divorce is twice.)
Ibn Jarir (At-Tabari) also reported this Hadith in his Tafsir.
Allah said:
فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَـنٍ
(...after that, either you retain her on reasonable terms or release her with kindness.) meaning, `If you divorce her once or twice, you have the choice to take her back, as long as she is still in her `Iddah, intending to be kind to her and to mend differences. Otherwise, await the end of her term of `Iddah, when the divorce becomes final, and let her go her own way in peace, without committing any harm or injustice against her.' `Ali bin Abu Talhah reported that Ibn `Abbas said, "When the man divorces his wife twice, let him fear Allah, regarding the third time. He should either keep her with him and treat her with kindness, or let her go her own way with kindness, without infringing upon any of her rights."
Taking back the Mahr (Dowry)
Allah said:
وَلاَ يَحِلُّ لَكُمْ أَن تَأْخُذُواْ مِمَّآ ءَاتَيْتُمُوهُنَّ شَيْئًا
(And it is not lawful for you (men) to take back (from your wives) any of (the dowry) what you gave them,) meaning, you are not allowed to bother or pressure your wives to end this situation by giving you back the Mahr and any gifts that you have given them (in return for divorce). Similarly, Allah said:
وَلاَ تَعْضُلُوهُنَّ لِتَذْهَبُواْ بِبَعْضِ مَآ ءَاتَيْتُمُوهُنَّ إِلاَّ أَن يَأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ
(...and you should not treat them with harshness, that you may take away part of what you have given them, unless they commit open illegal sexual intercourse.) (4:19)
However, if the wife willingly gives back anything with a good heart, then Allah said regarding this situation:
فَإِن طِبْنَ لَكُمْ عَن شَىْءٍ مِّنْهُ نَفْساً فَكُلُوهُ هَنِيئاً مَّرِيئاً
(...but if they, of their own good pleasure, remit any part of it to you, take it, and enjoy it without fear of any harm.) (4:4)
Allowing Khul` and the Return of the Mahr in that Case
When the spouses have irreconcilable differences wherein the wife ignores the rights of the husband, dislikes him and becomes unable to live with him any longer, she is allowed to free herself (from married life) by giving him back what he had given her (in gifts and Mahr). There is no sin on her in this case nor on him if he accepts such offer. This is why Allah said:
وَلاَ يَحِلُّ لَكُمْ أَن تَأْخُذُواْ مِمَّآ ءَاتَيْتُمُوهُنَّ شَيْئًا إِلاَّ أَن يَخَافَآ أَلاَّ يُقِيمَا حُدُودَ اللَّهِ فَإِنْ خِفْتُمْ أَلاَّ يُقِيمَا حُدُودَ اللَّهِ فَلاَ جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ
(And it is not lawful for you (men) to take back (from your wives) any of what you gave them, except when both parties fear that they would be unable to keep the limits ordained by Allah (e.g., to deal with each other on a fair basis). Then if you fear that they would not be able to keep the limits ordained by Allah, then there is no sin on either of them if she gives back.)
Sometimes, the woman has no valid reason and she still asks for her marriage to be ended. In this case, Ibn Jarir reported that Thawban said that Allah's Messenger ﷺ said:
«أَيُّمَا امْرَأَةٍ سَأَلَتْ زَوْجَهَا طَلَاقًا فِي غَيْرِ مَا بَأْسٍ، فَحَرَامٌ عَلَيْهَا رَائِحَةُ الْجَنَّـة»
(Any woman who asks her husband for divorce without justification, then the scent of Paradise will be forbidden for her.)
At-Tirmidhi recorded this Hadith and stated that it is Hasan.
Ibn Jarir said that the Ayah (2:229) was revealed about Thabit bin Qays bin Shammas and his wife Habibah bint `Abdullah bin Ubayy bin Salul. In his Muwatta', Imam Malik reported that Habibah bint Sahl Al-Ansariyah was married to Thabit bin Qays bin Shammas and that Allah's Messenger ﷺ once went to the Fajr (Dawn) prayer and found Habibah bint Sahl by his door in the dark. Allah's Messenger ﷺ said, "Who is this" She said, "I am Habibah bint Sahl, O Messenger of Allah ﷺ!" He said, "What is the matter" She said, "I and Thabit bin Qays", meaning, (she can no longer be with) her husband. When her husband Thabit bin Qays came, Allah's Messenger ﷺ said to him:
«هذِهِ حَبِيبَةُ بِنْتُ سَهْلٍ قَدْ ذَكَرَتْ مَا شَاءَ اللهُ أَنْ تَذْكُر»
(This is Habibah bint Sahl, she said what Allah has permitted her to say.)
Habibah also said, "O Messenger of Allah ﷺ! I still have everything he gave me." Allah's Messenger ﷺ said:
«خُذْ مِنْهَا»
(Take it from her.) So, he took it from her and she remained in her family's house."
This was reported by Ahmad, Abu Dawud and An-Nasai.
Al-Bukhari reported that Ibn `Abbas said that the wife of Thabit bin Qays bin Shammas came to the Prophet and said, "O Messenger of Allah ﷺ! I do not criticize his religion or mannerism. But I hate committing Kufr in Islam (by ignoring his rights on her)." Allah's Messenger ﷺ said:
«أَتَرُدِّينَ عَلَيهِ حَدِيقَتَه»
؟
(Will you give him back his garden)
She said, "Yes." Allah's Messenger ﷺ said:
«اقْبَلِ الْحَدِيقَةَ وَطَلِّقْهَا تَطْلِيقَة»
(Take back the garden and divorce her once. )
An-Nasa'i also recorded it.
The `Iddah (Waiting Period) for the Khul"
At-Tirmidhi reported that Rubayi` bint Mu`awwidh bin `Afra' got a Khul` during the time of Allah's Messenger ﷺ and the Prophet ordered her to wait for one menstruation period for `Iddah.
Transgressing the set limits of Allah is an Injustice
Allah said:
تِلْكَ حُدُودُ اللَّهِ فَلاَ تَعْتَدُوهَا وَمَن يَتَعَدَّ حُدُودَ اللَّهِ فَأُوْلَـئِكَ هُمُ الظَّـلِمُونَ
(These are the limits ordained by Allah, so do not transgress them. And whoever transgresses the limits ordained by Allah, then such are the wrongdoers.)
This means that the laws that Allah has legislated are His set limits, so do not transgress them. An authentic Hadith states:
«إِنَّ اللهَ حَدَّ حُدُودًا فَلَا تَعْتَدُوهَا، وفَرَضَ فَرَائِضَ فَلَا تُضَيِّعُوهَا، وحَرَّمَ مَحَارِمَ فَلَا تَنْتَهِكُوهَا، وَسَكَتَ عَنْ أَشْيَاءَ رَحْمَةً لَكُمْ مِنْ غَيْرِ نِسْيَانٍ فَلَا تَسْأَلُوا عَنْهَا»
(Allah has set some limits, so do not transgress them; and commanded some commands, so do not ignore them; and made some things unlawful, so do not commit them. He has also left some matters (without rulings) as a mercy with you, not because He has forgotten them, so do not ask about them.)
Pronouncing Three Divorces at the same Time is Unlawful
The last Ayah we mentioned was used as evidence to prove that it is not allowed to pronounce three divorces at one time. What further proves this ruling is that Mahmud bin Labid has stated - as An-Nasa'i recorded - that Allah's Messenger ﷺ was told about a man who pronounced three divorces on his wife at one time, so the Prophet stood up while angry and said:
«أَيُلْعَبُ بِكِتَابِ اللهِ وَأَنَا بَيْنَ أَظْهُرِكُم»
؟
(The Book of Allah is being made the subject of jest while I am still amongst you)
A man then stood up and said, "Should I kill that man, O Messenger of Allah ﷺ"
The Wife cannot be taken back after the Third Divorce
Allah said:
فَإِن طَلَّقَهَا فَلاَ تَحِلُّ لَهُ مِن بَعْدُ حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ
(And if he has divorced her (the third time), then she is not lawful for him thereafter until she has married another husband.)
This Ayah indicates that if the man divorces his wife for the third time after he divorced her twice, then she will no longer be allowed for marriage to him. Allah said:
حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ
(...until she has married another husband.) meaning, until she legally marries another man. For instance, if she has sexual intercourse with any man, even her master (if she was a servant), she would still be ineligible for marriage for her ex-husband (who divorced her thrice), because whomever she had sexual relations with was not her legal husband. If she marries a man without consummating the marriage, she will not be eligible for her ex-husband. Muslim reported that `A'ishah said that Allah's Messenger ﷺ was asked about a woman who marries a man who thereafter divorces her (thrice). She then marries another man and he divorces her before he has sexual relations with her, would she be allowed for her first husband Allah's Messenger ﷺ said:
«لَا، حَتَّى يَذُوقَ عُسَيْلَتَهَا»
(No, until he enjoys her `Usaylah (sexual relation).) Al-Bukhari also reported this Hadith.
Imam Ahmad recorded that `A'ishah said, "The wife of Rifa`ah Al-Qurazi came while I and Abu Bakr were with the Prophet and she said, `I was Rifa`ah's wife, but he divorced me and it was an irrevocable divorce. Then I married `Abdur-Rahman bin Az-Zubayr, but his sexual organ is minute like a string.' She then took a small string of her garment (to resemble how small his sexual organ was). Khalid bin Sa`id bin Al-`As, who was next to the door and was not yet allowed in, said, `O Abu Bakr! Why do you not forbid this (woman) from what she is revealing frankly before the Prophet' The Prophet merely smiled. Then, Allah's Messenger ﷺ asked her: c
«كَأَنَّكِ تُرِيدِينَ أَنْ تَرْجِعِي إِلى رِفَاعَةَ، لَا، حَتَّى تَذُوقِي عُسَيْلَتَهُ، وَيَذُوقَ عُسَيْلَتَك»
(Do you want to remarry Rifa`ah You cannot unless you experience his `Usaylah and he experiences your `Usaylah (i.e., had a complete sexual relation with your present husband).)"
Al-Bukhari, Muslim, and An-Nasa'i also recorded this Hadith. Muslim's wording is "Rifa`ah divorced his wife for the third and final time."
The word `Usaylah mentioned in the Hadith means sexual intercourse. Imam Ahmad and An-Nasa'i reported that `A'ishah said that Allah's Messenger ﷺ said:
«أَلَا إِنَّ الْعُسَيْلَةَ الْجِمَاع»
(`Usaylah is sexual intercourse.)
The Curse on the Participants of Tahlil/Halalah
The reason for the woman (who was divorced thrice) to marry another man must be that the man desires her and has the intention of having an extended married life with her. These are the legal goals and aims behind marriage. If the reason behind the second marriage was to make the woman eligible for her ex-husband again, then this is the Tahlil that the Hadiths have cursed and criticized. In addition, when the reason behind this marriage (if it was Tahlil) is announced in the contract, it would make the contract invalid according to the majority of the scholars.
Imam Ahmad reported that `Abdullah bin Mas`ud said, "Allah's Messenger ﷺ cursed the one who does Tahlil, the one in whose favor it is done, those who eat Riba (usury) and those who feed it (pay the usury)." At-Tirmidhi and An-Nasa'i reported this Hadith and At-Tirmidhi said, "This Hadith is Hasan." He said, "This is what is acted upon according to people of knowledge among the Companions, among whom are `Umar, `Uthman and Ibn `Umar. It was also the saying of the scholars of Fiqh among the Tabi`in (second generation of Islam). And it has been reported from `Ali, Ibn Mas`ud and Ibn `Abbas".
In his Mustadrak, Al-Hakim reported that Nafi` said: "A man came to Ibn `Umar and asked him about a man who divorced his wife three times. Then, his brother married her to make Tahlil for his brother, without the brother knowing this fact. He then asked, "Is she allowed for the first (husband)" He said, "No, unless it is a marriage that involves desire. We used to consider this an act of adultery during the time of Allah's Messenger ﷺ." Al-Hakim said, "This Hadith has a Sahih chain although they (Al-Bukhari and Muslim) did not record it."The wording of this Hadith indicates that the ruling came from the Prophet . Abu Bakr bin Abu Shaybah, Al-Jawzjani, Harb Al-Kirmani and Abu Bakr Al-Athram said that Qabisah bin Jabir said that `Umar said, "If the participants to Tahlil are brought to me, I will have them stoned."
When does a Woman who was divorced Three Times become Eligible for Her First Husband
Allah said:
فَإِن طَلَّقَهَا
(And if he has divorced her) meaning, the second husband after he had complete sexual relations with her,
فَلاَ جُنَاحَ عَلَيْهِمَآ أَن يَتَرَاجَعَآ
(it is no sin on both of them that they reunite) meaning, the wife and her first husband,
إِن ظَنَّآ أَن يُقِيمَا حُدُودَ اللَّهِ
(provided they feel that they can keep the limits ordained by Allah.) meaning, they live together honorably. Mujahid said, "If they are convinced that the aim behind their marriage is honorable." Next, Allah said:
وَتِلْكَ حُدُودُ اللَّهِ
(These are the limits of Allah,) His commandments and legislation,
يُبَيِّنُهَا
(He makes plain)
لِقَوْمٍ يَعْلَمُونَ
(for the people who have knowledge.)
"Talak (yang dapat dirujuki) itu dua kali. Setelah itu boleh rujuk lagi
dengan cara yang ma'ruf atau menceraikan dengan cara yang baik. Tidak halal bagi kamu mengambil
kembali sesuatu dari yang telah kamu berikan kepada mereka, kecuali kalau keduanya khawatir
tidak akan dapat menjalankan hukum-hukum Allah. Jika kamu khawatir bahwa keduanya (suami istri) tidak dapat menjalankan hukum-hukum Allah, maka tidak ada
dosa atas ke-duanya tentang bayaran yang diberikan oleh istri untuk menebus dirinya. Itulah
hukum-hukum Allah, maka janganlah kamu me-langgarnya. Barangsiapa yang melanggar hukum-hukum
Allah, mereka itulah orang-orang yang zhalim." (Al-Baqarah: 229).
(229) Talak pada masa jahiliyah dan terus berlanjut pada masa awal
Islam, yaitu seorang suami menceraikan istrinya tanpa batas, di mana apabila ia menghendaki
memudaratkan istrinya, maka dia ceraikan dulu dan apabila hampir selesai masa iddahnya, ia rujuk
kembali, kemudian ia ceraikan kembali dan begitulah se-terusnya, hingga membuat kemudaratan bagi
wanita yang hanya Allah saja yang mengetahuinya. Maka Allah تعالى memberitahukan bahwa ﴾
ٱلطَّلَٰقُ ﴿ "talak" yang boleh dilakukan rujuk padanya adalah ﴾
مَرَّتَانِۖ ﴿ "dua kali", agar suami dimungkinkan (apabila ia tidak ber-maksud memudaratkan), untuk kembali kepada istrinya dan ia berpikir kembali pada masa tersebut, namun jika lebih dari masa itu, maka tidaklah haram baginya, karena barangsiapa yang men-talak lebih dari dua kali, maka dia itu kalau bukan karena lancang terhadap yang haram atau ia tidak mempunyai keinginan untuk merujuk, maka maksudnya adalah memudaratkan.
Karena itu Allah memerintahkan kepada suami tersebut untuk merujuk istrinya ﴾ بِمَعۡرُوفٍ ﴿ "dengan cara yang ma'ruf," yaitu, pergaulan yang baik yang berlaku di antara mereka seperti apa yang berlaku pada pasangan yang semisal mereka, dan inilah yang lebih kuat, bila tidak, maka hendaklah menceraikan dan mening-galkannya ﴾
بِإِحۡسَٰنٖۗ ﴿ "dengan cara yang baik."
Di antara cara yang baik itu adalah tidak mengambil sesuatu pun dari harta istrinya karena perceraian tersebut, karena tindakan itu adalah kezhaliman dan mengambil harta tanpa ada timbal balik-nya sedikitpun. Oleh karena itu Allah berfirman, ﴾
وَلَا يَحِلُّ لَكُمۡ أَن تَأۡخُذُواْ مِمَّآ ءَاتَيۡتُمُوهُنَّ شَيۡـًٔا إِلَّآ أَن يَخَافَآ
أَلَّا يُقِيمَا حُدُودَ ٱللَّهِۖ ﴿ "Tidak halal bagi kamu mengambil kembali sesuatu dari yang telah kamu berikan kepada mereka, kecuali kalau keduanya khawatir tidak akan dapat menjalankan hukum-hukum Allah," yakni, melakukan khulu' dengan cara yang ma'ruf, di mana sang istri membenci suaminya akibat kejelekan akhlak, paras atau kurangnya agamanya, dan ia khawatir tidak dapat menaati Allah padanya. ﴾
فَإِنۡ خِفۡتُمۡ أَلَّا يُقِيمَا حُدُودَ ٱللَّهِ فَلَا جُنَاحَ عَلَيۡهِمَا فِيمَا ٱفۡتَدَتۡ
بِهِۦۗ ﴿ "Jika kamu khawatir bahwa keduanya (suami istri) tidak dapat menjalankan hukum-hukum Allah, maka tidak ada dosa atas keduanya tentang bayaran yang diberikan oleh istri untuk menebus dirinya," karena hal itu adalah pengganti untuk mendapatkan maksud yang dikehendakinya yaitu perpisahan.
Ayat ini merupakan dalil disyariatkannya khulu' apabila hikmah tersebut ditemukan. ﴾ تِلۡكَ ﴿ "Itulah," yakni, apa yang telah disebutkan dari hukum-hukum syariat, ﴾
حُدُودُ ٱللَّهِ ﴿ "hukum-hukum Allah" yaitu ketetapan-ketetapan Allah yang disyariatkan olehNya bagi kalian dan Dia perintahkan untuk menjalankannya. ﴾
وَمَن يَتَعَدَّ حُدُودَ ٱللَّهِ فَأُوْلَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ ﴿ "Barangsiapa yang melanggar
hukum-hukum Allah, mereka itulah orang-orang yang zhalim." Dan kezhaliman apa lagi yang lebih
besar daripada menerobos yang halal dan melampaui batasnya sampai menjadi yang haram, di mana
yang telah dihalal-kan Allah tidaklah memuaskannya?
Kezhaliman itu ada tiga macam:
Pertama, kezhaliman hamba antara dirinya dengan Allah, kedua, kezhaliman hamba yang paling besar
(azh-Zhulm al-Akbar) yaitu syirik, dan ketiga, kezhaliman hamba antara
dirinya dengan orang lain.
Syirik itu tidak akan diampuni oleh Allah kecuali dengan bertaubat, dan hak-hak hamba tidak
sedikitpun dikesampingkan oleh Allah, sedangkan kezhaliman yang terjadi antara seorang hamba
dengan Rabbnya dalam perkara selain syirik adalah di bawah kehendak dan hikmah Allah.
Commentary
The injunctions governing talaq طلاق (divorce) and nikah نکاح (marriage) appear in several verses throughout the Qur'an but the verses mentioned here consist of cardinal rules of procedure in cases of divorce. To understand these, it is necessary to know the status of Nikah نکاح in the Shari'ah of Islam.
Marriage, divorce and the rules governing them
One commonly known aspect of Nikah نکاح (marriage) is that of a mutual transaction and contract similar to transactions in buying and selling and in loans and payments. The second aspect is that of Sunnah and ` Ibadah عبادہ . On this, there is a consensus of the whole ummah that nikah نکاح ، being far above ordinary transactions and contracts, has the status of ` Ibadah عبادہ and Sunnah (the act of worshipping Allah and following in the footsteps of the Prophet ﷺ ). Therefore, in order that nikah نکاح be duly solemnized, there are, by the consensus of the ummah, some peculiar conditions which are not found in ordinary transactions of buying and selling.
First of all, nikah نکاح cannot take place between any man and any woman. Governing this, there is an absolute law of the Shari'ah under which several categories of men and women cannot be joined together in the bond of marriage.
Secondly, for all transactions and contracts, in order that they be concluded and finalized, witness is no condition. A witness is needed when parties differ, but nikah نکاح is not such a transaction. Here, in order that it be concluded, the physical presence of witnesses is a pre-condition. If a man and woman, the two of them mutually agree to have their marriage solemnized without witnesses, and even if, any one of the two never differs or retreats, that marriage is, according to the Shari'ah, still invalid, unless both respond to the proposal and acceptance before witnesses. However, the Sunnah is that 'nikah نکاح ' must be solemnized with a public announcement. Similarly, there are many other conditions and rules of decorum that are either necessary or masnun مسنون in marriage.makhan38
According to Imam Abu Hanifah (رح) ، and several other leading Muslim jurists, the aspect of ` Ibadah عبادہ (worship) and Sunnah in nikah نکاح dominates over the aspect of transaction and contract. Evidences from the Qur'an and Sunnah support it.
After this brief familiarity with the real nature of marriage, let us understand divorce. The outcome of talaq طلاق (divorce) is to terminate the transaction and contract of nikah نکاح (marriage). Just as the Shari` ah of Islam, by giving nikah the status of an act of ` Ibadah عبادہ ، has kept it at a level higher than common transactions and contracts and has imposed on it several restrictions, very similarly, the termination of this deal has not been left free, as in common transactions, where the parties may terminate the deal as and when they elect to do so, and go on to make a fresh deal with someone else. It has rather made a pointedly wise legal framework which has been described in the verses under reference.
According to the drift of Islamic teachings, the transaction and contract of nikah نکاح should be for the whole life-span. The point of departure where it has to be broken or terminated should never be reached because the discontinuation of this deal affects not only the parties involved but goes on to destroy children, and their children, and at times, it may even cause whole families and tribes to end up with disturbed relations, which in turn, badly infects the whole society. Therefore, the teachings of the Qur'an and Sunnah have taken all necessary steps to remove impediments that may cause the breaking of this deal. The focal drive of instructions given in the Qur'an and Sunnah covering all problems and situations relating to the married couples is that this relationship should always keep on becoming stronger and stronger and may just never break. Should disagreements crop up, instructions were given to first try and understand each other's point of view and talk it out, and in the event of failure, ways of restraint, hard advice and warning were identified. Should the tussle become serious and these elementary steps do not bring a resolution of crisis, the parties were then expected to set up a panel for arbitration comprising of the members of their immediate families who could help patch up the differences. The emphasis on making members of the family as sole arbitrators in the verse حَكَمًا مِّنْ أَهْلِهِ وَحَكَمًا مِّنْ أَهْلِهَا :'Then send one arbitrator from his people and one from her people' is certainly very wise since the tussle, if it escapes the immediate family circle, will only aggravate the situation and the parties may draw further apart.
But there are occasions and situations when all efforts for reconciliation fail and the parties in conflict rather than benefit by the desired results of the nikah نکاح relationship, feel that being married together is a mutual punishment. Under such conditions, terminating this husband-wife relationship becomes, in itself, a way-out promising comfort and peace for the parties. Therefore, the Shari'ah of Islam did not, as did some other religions, patently confirm that the marriage relationship must remain unbreakable under all conditions. Going a step ahead, it has framed a specific law for divorce and the dissolution of marriage. The right of divorce was given to man alone in whom the ingredients of thought, end-perception and forbearance were more pronounced than in a woman. This free choice was not given in the hands of women so that the disposition of being overtaken by transitory emotions, which is more pronounced in women as compared to men, may not become the cause of divorce.
But women too, were riot totally deprived of this right lest they are left with no alternative but to keep groaning under the cruelty of her husband. She was given the right to take her case to a court presided by a judge who qualifies as such under the rules of Shari'ah, present her complaint, prove her case, and get the marriage annulled, or secure a divorce. Then, as it is, Allah Almighty did entrust man with the free choice of divorce, but at the very first instance, it was declared that the use of this choice was very much detested and disapproved in the sight of Allah. It was permitted only in extreme situations of compulsion. It appears in Hadith: ابغض الحلال الی اللہ الطلاق : Divorce is the most detested of lawful things with Allah.
The second restriction placed stipulated that this choice should not be used in extreme anger or fleeting displeasure. It was due to this wisdom that the pronouncing of divorce was forbidden during the period of menstruation, as well as, during a’ tuhr اطہُر (the state of purity) in which the husband has had sexual intercourse with the wife. The pronouncing of divorce during menstruation and in a’ tuhr اطہُر marked by intimacy was forbidden on the basis that it would become the contributing reason to elongate the ` iddah عِدَّہ or 'waiting period' of the woman, which will aggravate her pain and worry. For these two situations, the noble Qur'an has this to say: فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ that is, divorce -- if it has to be given -- should be given at a time when the ` iddah عِدَّہ of the woman does not become longer without any reason. If divorce became effective during menstruation, that particular menstruation will not be counted in ` iddah عِدَّہ . The count of ` iddah عِدَّہ will begin from the next menstruation. And in a’ tuhr اطہُر marked with intimacy, the chances of pregnancy exist, which would elongate the period of ` iddah عِدَّہ ، upto the time of delivery. Another reason for fixing the time of tuhr طہُر ، mentioned earlier for the pronouncement of divorce is that it is quite possible that in the meantime the anger goes away, forgiveness and recompense follow and the very idea of divorce is withdrawn.
Now under the third restriction, the method adopted in breaking the marriage- contract and its annulment was not kept identical with that of the transactions and contracts of common buying and selling activity which releases the parties concerned of all obligations instantly once the contract is annulled. The first deal is all over and everybody gets the option to enter into another contract with some other party. In fact, in order to sever the marriage-relationship, talaq طلاق has been subjected to three stages. Then it was topped with the restriction of ` iddah عِدَّہ since a lot of residual effects of the nikah نکاح -relationship will remain active until the completion of ` iddah عِدَّہ . Another marriage will not be lawful for the woman. Some restriction on the man would also continue.
The fourth restriction stipulates if divorce was given once or twice in clear and unambiguous words, nikah نکاح did not break instantly on the pronouncement of talaq طلاق ; the marriage relationship continues till the completion of ` iddah عِدَّہ . If the husband revokes the talaq طلاق ، the previous nikah نکاح will remain valid.
This choice of ruju` رَجُوع (revocation or the act of taking back one's divorced wife) was restricted to only one or two talaqs طلاقین ، so that some cruel husband may not make a practice of giving talaqs طلاقین ، and then take her back and keep her as some captive. Therefore, came the injunction: If someone pronounces the third talaq طلاق as well, he now has no choice of ruju رَجُوع (revocation), that is, he cannot take his wife back. In fact, even if they wish to remarry after mutual agreement, their being joined together in marriage a second time is not lawful, except in a peculiar manner which has been described later on.
The verses under study consist of important injunctions relating to this system of divorce. Now let us ponder over the words, of these verses. In the beginning of the verse it was first said: الطَّلَاقُ مَرَّتَانِ : that is, 'talaq طلاق is twice'. Then, in the process of these two talaqs طلاقین ، a certain flexibility was provided by virtue of which the marriage was not totally annulled; instead, the man has the choice to return to his wife and retain her in his marriage. Or, he may elect not to do his ruju-` رَجُوع (revocation) from the earlier pronouncements, allow the ` iddah عِدَّہ to be completed and once the ` iddah عِدَّہ is over, the marriage relationship will be terminated. This subject was stated in the words فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ , (then either to retain in the recognized manner or to release in fairness) that is, either, one must revoke divorce and retain his wife in his marriage, or, allow her ` iddah عِدَّہ or the waiting period to be completed nicely and generously so that she can become free.
The third talaq طلاق (pronouncement of divorce) still remains unmentioned while the text takes up another problem in between, which generally comes up for. discussion under such conditions. The problem is that there are some cruel husbands who neither wish to retain their wives, nor care about their rights, nor give them divorce. The wife is placed in a situation of duress while the husband, taking advantage of her helplessness, demands some money or property from her, or as a last resort, demands that the mahr (dower) be forgiven, or returned in lieu of divorce. The Qur'an declares this to be haram حرام (unlawful). It was said: وَلَا يَحِلُّ لَكُمْ أَن تَأْخُذُوا مِمَّا آتَيْتُمُوهُنَّ شَيْئًا that is, it is not halal حلال (lawful) for you that, in return for talaq طلاق ، you take back from them money or mahr مھر (dower) or anything else given by you.
However, one exception was made in which forgiveness or return of mahr مھر (dower) was made permissible. Where the woman feels that she cannot do justice to the rights of her husband because of difference in temperaments and the man too, feels the same way, then this becomes a situation in which it is also permissible that divorce be given or taken in lieu of the forgiveness or return of mahr مھر (dower).
Divorce is an abnormal event which takes place in an abnormal situation. But, in this most emotional matter too, the Quran commands us to adhere to going in fear of God (taqwa), and to being both just and kind. From this we may gauge what kind of behaviour God desires from a believer in this life. We are commanded to break the marriage bond, if this has become unavoidable, in three stages and not all at once.
Người chồng chỉ được li hôn và trở lại chung sống với vợ tối đa là hai lần, cụ thể như người chồng tuyên bố li hôn rồi trở lại chung sống, sau đó tuyên bố li hôn rồi trở lại chung sống. Sau hai lần li hôn này, nếu muốn thì người chồng tiếp tục cuộc sống bền vững với vợ hoặc nếu muốn thì li hôn tiếp lần thứ ba và cho người vợ hưởng đúng mọi quyền lợi mà cô ta đáng được hưởng. Cấm các ngươi - hỡi những ông chồng - lấy lại bất cứ gì từ những thứ mà các ngươi đã trao tặng vợ làm quà cưới, ngoại trừ trường hợp người vợ ghét chồng do bản tính hoặc một điểm nào đó của chồng làm cho đôi bên có khoảng cách ngày càng xa hơn và không ai chịu trao quyền lợi cho nhau đúng giáo lý thì lúc này hãy trình bày sự việc cho những người trong họ hàng của hai bên để họ can thiệp tìm cách giải hòa, một khi những người đại diện họ hàng của hai bên đồng nhận thấy cả hai vợ chồng không thể tiếp tục chung sống thì người vợ được phép chuộc sự tự do của mình từ chồng bằng cách trả lại tiền cưới cho người chồng để được anh ta li hôn. Đây là giáo lý được Allah qui định phân biệt rõ giữa điều Halal (được phép) và điều Haram (bị cấm), các ngươi không được vượt qua giới hạn. Ai cố ý vượt qua giới hạn Halal và Haram thì y thuộc đám người sai quấy tự đẩy bản thân rơi vào sự hủy diệt, phải đối mặt với sự giận dữ và hình phạt của Allah.
Čovjek ima pravo na vraćanje žene nakon prvog i drugog razvoda, tj. ako je razvede pa vrati, te razvede i opet vrati. Kada je drugi put razvede pa vrati, neka je ili zadrži za suprugu i sa njom lijepo živi, ili neka je razvede po treći put, uz lijepo ophođenje prema njoj i ispunjavanje njenih prava. Nije vam dozvoljeno, o muževi, da uzmete išta od vjenčanog dara koji ste dali svojim suprugama. Ukoliko žena bude mrzila svog muža zbog ružnoće u njegovom ponašanju ili izgledu, i smatraju da zbog te mržnje neće ispuniti svoje bračne obaveze, neka svoj slučaj izlože nekom od rođaka ili nekom drugom. Ako se arbitri boje da supružnici neće ispuniti svoje bračne obaveze, nema zapreke da žena sebe otkupi time što će dati imetak (od mehra) mužu da je pusti. To su šerijatski propisi koji razdvajaju između halala i harama, pa ih nemojte prekoračivati. Ko pređe Allahove granice između halala i harama, takav je pravi nepravednik prema sebi, jer sebe vodi u propast i izlaže Allahovoj srdžbi i kazni.
Talak (perceraian) yang suami mempunyai hak untuk rujuk adalah sebanyak dua kali, yakni ia menalak istrinya kemudian merujuknya, kemudian menalaknya (lagi) kemudian merujuknya. Kemudian setelah talak kedua tersebut si suami hanya mempunyai dua pilihan, mempertahankan rumah tangganya bersama sang istri dengan perlakuan yang baik, atau menalaknya untuk ketiga kalinya dengan perlakuan yang baik kepadanya dan memberikan hak-haknya. Tidak halal bagi kalian -wahai para suami- mengambil kembali mahar yang telah kalian berikan kepada istri-istri kalian, kecuali apabila ada seorang istri yang membenci suaminya, baik karena kondisi fisik maupun perangainya, dan keduanya merasa bahwa kebencian itu membuat keduanya tidak dapat melaksanakan kewajibannya masing-masing. Hendaklah mereka berdua menyampaikan permasalahan mereka kepada orang dekat mereka atau orang lainnya. Apabila wali mereka merasa bahwa keduanya tidak bisa menjalankan tugas sebagai suami-istri, maka tidak ada masalah jika si istri melakukan khuluk (melepaskan diri dari ikatan pernikahan dengan suaminya) dengan memberikan sejumlah harta kepada suaminya sebagai imbalan atas perceraiannya. Hukum-hukum syariat itu adalah garis pemisah antara halal dan haram. Jadi, jangan pernah melampaui garis tersebut. Barang siapa melampaui batas-batas yang Allah tetapkan antara halal dan haram, mereka itulah orang-orang yang menganiaya diri mereka dengan menjerumuskannya ke dalam kebinasaan dan membuatnya rentan terkena hukuman dan murka Allah.
Il marito ha il diritto di divorziare e riprendersi la moglie per due volte. Dopo la seconda volta, o la mantiene e la tratta bene, o divorzia con le buone maniere riconoscendole tutti i diritti; e non è lecito, per voi mariti, riavere la dote che avete loro donato, a meno che la sposa detesti il marito per il suo carattere o il suo aspetto. Se i coniugi pensano che per questi motivi di odio non possano seguire le regole del diritto, in questo caso devono chiedere il giudizio di qualche familiare o di un conciliatore. Se i parenti ritengono che i coniugi non riusciranno a salvare il matrimonio, allora anche la donna può chiedere la separazione dal marito, riscattando se stessa in cambio del divorzio. Queste sono le regole della Shari'ah che stabiliscono il lecito e l'illecito: nNn le infrangete, poiché coloro che oltrepassano questi limiti imposti da Allāh sono gli ingiusti che fanno torto a loro stessi, conducendosi alla rovina e rischiando di incorrere nella collera di Allāh e la Sua punizione.
Ang diborsiyo na maaari pa sa asawa ang pagbalik ay dalawang ulit: magdidiborsiyo [sa maybahay] pagkatapos makikipagbalika siya [sa maybahay], pagkatapos magdidiborsiyo [muli sa maybahay] pagkatapos manunumbalik [sa maybahay]. Pagkatapos, matapos ng dalawang pagdiborsiyo ay alin sa dalawa: magpapanatili siya sa may maybahay sa pangangalaga niya kalakip ng pakikisama ayon sa nakabubuti o magdidiborsiyo siya rito sa ikatlong pagkakataon kalakip ng pagmamagandang-loob dito at pagsasagawa ng mga karapatan nito. Hindi ipinahihintulot para sa inyo, O mga asawa, na kumuha kayo ng anuman mula sa ibinigay ninyo sa mga maybahay na bigay-kaya malibang ang babae ay naging nasusuklam sa asawa niya dahilan sa asal nito o anyo nito at nagpapalagay ang mag-asawa, dahilan sa pagkasuklam na ito, ng kawalan ng pagtupad nilang dalawa sa nakaatang sa kanilang dalawa na mga tungkulin. Maglahad silang dalawa ng usapin nilang dalawa sa sinumang may kaugnayan sa kanilang dalawa sa pagkakamag-anak o iba pa rito. Kung nangamba ang mga tagatangkilik sa kawalan ng pagganap nilang dalawa sa mga karapatang pang mag-asawa sa pagitan nilang dalawa, walang pagkaasiwa sa kanilang dalawa na magkalas ang babae ng sarili niya (khul`) kapalit ng salaping ibabayad sa asawa niya kapalit ng pagdiborsiyo sa kanya. Ang mga patakarang legal na pang-Islām na iyon ay ang tagahiwalay sa pagitan ng ipinahihintulot at ipinagbabawal, kaya huwag kayong lumampas sa mga ito. Ang lumampas sa mga hangganan ni Allāh sa pagitan ng ipinahihintulot at ipinagbabawal, ang mga iyon ay ang mga tagalabag sa katarungan sa mga sarili nila sa pamamagitan ng paghahatid sa mga ito sa mga hatiran ng pagkapahamak at pagsasalang sa mga ito sa galit ni Allāh at parusa Niya.
229- Talak iki defadır. (Ondan sonra) ya iyilikle tutmalıdır veya
güzellikle salmalıdır. Onlara verdiklerinizden bir şey geri almanız size helâl olmaz. Ancak eğer
erkekle kadın Allah’ın çizdiği sınırları koruyamayacaklarından korkarlarsa başka. Eğer siz de
onların Allah’ın sınırlarını koruyamayacaklarından korkarsanız o halde kadının bir şeyleri fidye
vermesinde her ikisi için de vebal yoktur. İşte bunlar Allah’ın sınırlarıdır, onları aşmayın.
Kim Allah’ın sınırlarını aşarsa işte onlar zalimlerin tâ kendileridir.
229. Boşama cahiliye döneminde de vardı ve İslâm’ın ilk döneminde de aynı şekilde devam etti.
Koca karısını sonsuz sayıda boşayabilirdi. Eğer koca karısına zarar vermek isterse onu boşar,
iddetinin bitmesine yakın bir zamanda ona döner, sonra onu bir daha boşar ve bunu ebediyyen
devam ettirirdi. Böylece kadın, ancak Allah’ın bildiği birçok zararlarla karşı karşıya
kalırdı. Bu yüzden Yüce Allah bize şunu bildirmektedir:“Talak” yani ric’atın/geri dönmenin mümkün olduğu boşama “iki defadır.”
Böylelikle koca eğer karısına zarar vermek istemiyor ise karısına dönme imkânını elde eder ve bu
süre zarfında kararını gözden geçirir. Bundan fazlasının ise bu açıdan bir faydası yoktur. Çünkü
iki defadan fazla hanımını boşayan bir kimse ya haram bir şeye cüret eden birisidir yahut da
hanımını nikahı altında tutmak isteğinde değildir, aksine onun maksadı hanımına zarar vermektir.
Bundan dolayı Yüce Allah kocaya hanımını “iyilikle tutma”yı
emretmektedir. İyilikle tutmak ise onunla güzel şekilde geçinmektir. Bu güzel ve maruf şekildeki
geçinme ise kendisi durumunda olanların hanımları ile geçinme şekilleri gibidir. Tercih edilen
görüş budur. Aksi takdirde hanımını “güzellikle salmalıdır” yani
güzellikle boşamalı ve ondan ayrılmalıdır. Ayrıldığı için kadına önceden vermiş olduğu malından
bir şey almaması da bu güzellikle salmanın bir parçasıdır. Çünkü bunları geriye almaya
kalkışması bir zulümdür ve herhangi bir şeye karşılık olmaksızın mal almaktır. Bundan dolayı Yüce Allah devamla şöyle buyurmaktadır:“Onlara verdiklerinizden bir şeyi geri almanız size helâl olmaz. Ancak eğer erkekle kadın Allah’ın çizdiği sınırları koruyamayacaklarından korkarlarsa başka.”
Bu maruf bir şekilde yapılacak “muhalaa”dır (muhalaa; meşru bir nedenden ötürü evlilik hayatını sürdürmek istemeyen kadının kocasına ödediği bir bedel karşılığında evlilik bağından kurtulmasıdır). Kadın eğer huyu, yaratılışı veya dinindeki bir eksikliği dolayısıyla kocasından hoşlanmayacak olursa yahut da onun hakları hususunda Allah’a itaat edemeyeceğinden korkacak olursa bu yola başvurulur.
“Eğer siz de onların Allah’ın sınırlarını koruyamayacaklarından korkarsanız o halde kadının bir şeyleri fidye vermesinde her ikisi için de vebal yoktur.”
Çünkü bu, kocanın, kadının istediği ayrılığı elde etmesi karşılığında aldığı bir bedeldir. Bu
buyruk, böyle bir hikmetin varlığı halinde muhalaa yaparak ayrılmanın meşru olduğunu ortaya
koymaktadır.
“İşte bunlar” yani sözü geçen şer’î hükümler “Allah’ın sınırlarıdır.”
Allah’ın sizin için şeriat olarak koyduğu ve uymanızı emrettiği hükümleridir. “Kim Allah’ın sınırlarını aşarsa işte onlar zalimlerin tâ kendileridir.”
Helâli çiğneyip harama bulaşandan ve Allah’ın helâl kıldığı ile yetinmeyenden daha büyük zulmü
kim yapabilir?
Zulüm de üç kısımdır: Kulun kendisi ile Allah arasındaki zulüm. Bu şirktir ve kulun işlediği en
büyük zulümdür. Kulun kendisi ile diğer insanlar arasında olan zulüm. Allah tevbe olmadan şirki
bağışlamaz. Kulların haklarından ise hiçbir şeyi karşılıksız bırakmaz. Kulun Rabbi ile
arasındaki şirkten daha aşağı olan zulümler ise Allah’ın meşîeti ve hikmeti çerçevesindedir.
(Yani Allah onlar hakkında dilediği gibi hüküm verir).
Kocanın sahip olduğu tekrar geri dönüş yapabileceği boşama hakkı iki keredir. Önce boşar sonra geri döndürür, sonra tekrar boşar ve ardından tekrar geri döndürürse, bu iki boşamanın ardından ya bilinen ölçülere göre iyi geçinerek karısını sorumluluğu altında tutmaya devam eder veya ona ihsan ederek ve hakkını ödeyerek üçüncü defa onu boşar. Ey kocalar! Kadının kocasından ahlakı veya yaratılışı itibariyle hoşlanmıyor olması haricinde sizlerin hanımlarınıza ödediğiniz mehirlerden herhangi bir şey geri almanız helal değildir. Karı koca bu hoşlanmama sebebiyle üzerlerine düşen sorumluluğa vefa gösteremeyeceklerini zannediyorlar ise o ikisi, aralarında yakınlık bağı bulunan kimselere veya başkalarına bu durumlarını arz etsinler. Bu velayet sahipleri de arasındaki evlilik haklarının yerine getirilmeyeceğinden endişe ederlerse, kadının kocasına onu boşaması için ödediği bir mal karşılığında kendisini boşa çıkarmasında ikisi için de bir sorun yoktur. Bunlar helal ve haramı birbirinden ayıran dini hükümlerdir. Bu hükümleri sakın aşmayın. Her kim Allah’ın haram ve helal arasındaki sınırlarını aşarsa işte onlar kendilerini helak yollarına sokarak, Allah’ın gazabı ve cezasına maruz bırakarak kendi nefislerine zulmeden kimselerdir.
Los esposos pueden reconciliarse dos veces luego de haber comenzado el proceso del divorcio. Es decir, puede iniciar el proceso de divorcio una primera vez y luego reconciliarse, luego iniciar el proceso de divorcio una segunda vez y volver a reconciliarse. Luego de estos dos intentos de divorcio, o bien continúan viviendo de manera apropiada o bien se divorcian definitivamente cumpliendo con todas sus obligaciones y mostrando compasión.
Al marido no le está permitido pedir lo que entregó a su esposa como dote. En caso de que el rechazo provenga de la esposa, a causa de un defecto físico o moral, y piensen que no podrán tener una convivencia armoniosa, deben exponen el asunto a un tutor o mediador. Si los mediadores designados por los cónyuges temen que estos no sean capaces de llevar una vida conyugal en paz, no obran mal si negocian la entrega de una suma de dinero que la esposa dé en compensación a cambio del divorcio. Estos preceptos constituyen la línea de demarcación entre lo lícito y lo ilícito, por lo tanto, no traspasen estos límites. Aquellos que traspasen los límites fijados por Al‑lah en términos de lo lícito y lo ilícito, son injustos con ellos mismos arriesgándose a su perdición.
The divorce, after which a husband may recall his wife, can only happen twice. He may divorce her the first time, recall her, divorce her again and recall her once more. After two divorces he must either keep her in his marriage, living in a good way with her, or divorce her for the third time, being good to her by fulfilling her rights. Then the wife is temporarily prohibited for him until she marries another man (see Sūrah Al-Baqarah: 230, below). At the time of divorce, husbands may not take any part of the dowry that they had given their wives. However, if a woman is unhappy with her husband because of his character or looks, and the couple are of the view that, because of this, they will be not be able to fulfil the rights of marriage, then they should present the matter to a person related to them or someone who is familiar with them. If they feel that the couple will not be able to fulfil the rights of marriage, then there is no harm if the woman offers to give something to the husband in return for a divorce. These laws of the shariah are the criterion for the lawful and unlawful, so do not overstep them. Whoever oversteps the limits of Allah with regards to the lawful and the unlawful, then such people are wronging their own selves by bringing them to destruction and exposing them to Allah’s anger and justice.
Le nombre de répudiations après lesquelles l’époux peut reprendre son épouse est de deux. Il lui est possible de la répudier une première fois et de reprendre la vie commune, puis de répudier une seconde fois et de reprendre une nouvelle fois la vie commune. Après ces deux répudiations, soit il continue de vivre convenablement avec son épouse soit il la répudie définitivement avec bienfaisance envers elle en s’acquittant de ses droits. Ô époux, il ne vous est pas permis de reprendre ce que vous avez remis à vos épouses comme douaire( ) (`al-mahru) sauf si l’épouse déteste son époux en raison d’un défaut dans son physique ou sa moralité et que les époux pensent qu’ils ne pourront pas s’acquitter de leurs droits mutuels en raison de cette aversion. Dans ce cas, ils exposent leur affaire à un parent ou à une autre personne. Si les tuteurs des époux craignent que ces derniers ne soient pas en mesure de respecter leurs obligations conjugales, il n’y a pas de mal à ce que l’épouse se rachète par une somme qu’elle remet à l’époux en échange de sa répudiation. Ces jugements constituent la ligne de démarcation entre le licite et l’illicite, ne franchissez donc pas ces limites. Ceux qui franchissent les limites fixées par Allah en matière de licite et d’illicite se montrent injustes envers eux-mêmes en courant à leur perte et en s’exposant à la colère et à la punition d’Allah.
If the husband divorces her for the third time, he may not remarry her until she gets married to another man in a valid marriage that is genuine and not merely contracted to make her lawful for the original husband, and where sexual intercourse has taken place in this later marriage. Should the second husband divorce her or pass away, the woman and her first husband may return to one another with a new marriage contract and dowry, if they feel that they will fulfil the rights of each other set-out in the sacred law. These rules are made clear by Allah for people who know His laws and limits, as they are the ones who benefit from them.
Si el esposo pronuncia el divorcio por tercera vez, no le está permitido reconciliarse nuevamente con su esposa hasta que ella, luego de completado el divorcio y la espera, contraiga matrimonio con otro hombre, sin la intención única de volver a estar con su primer esposo, y que consumen el matrimonio. Si se divorcia del segundo esposo o este fallece, no hay pecado si la mujer vuelve a casarse con su primer esposo con un nuevo contrato matrimonial y con una nueva dote, si creen que esta vez les será posible convivir pacíficamente y respetar los derechos de su cónyuge. Al‑lah explica estos preceptos para que conozcan los límites que Él ha fijado.
Si l’époux répudie sa femme une troisième fois, il ne lui est pas permis de l’épouser de nouveau avant qu’elle n’épouse un autre homme, c’est-à-dire qu’elle contracte un mariage valide sans intention de redevenir permise au premier époux, et que le nouvel époux ait des rapport intimes avec elle. Si le second époux la répudie ou décède, il n’y a pas de mal à ce que la femme et le premier époux se remarient avec un nouvel acte de mariage et un nouveau douaire, s’ils croient qu’il leur sera possible cette fois-ci de respecter leurs obligations respectives. Allah explique ces jugements à des gens qui les connaissent et connaissent les limites qu’Il a fixées car ce sont eux qui en tirent avantage.
Ako je njen muž treći put razvede, nije mu dozvoljeno da je oženi više, osim ako se ona uda za nekog drugog na ispravan način sa namjerom da ostane u tom braku, a ne da se vrati prvom mužu, i ako taj drugi muž sa njom ima intimni odnos u tom braku. Ukoliko je taj drugi muž razvede ili umre, onda nema grijeha toj ženi da se ponovo uda za prvog muža, sklapajući novi bračni ugovor i određujući novi mehr, pod uslovom da kod njih preovlada mišljenje da će poštovati Allahove zakone u onome što im je obavezno kao supružnicima. To su Allahovi zakoni koje On objašnjava ljudima kako bi naučili Njegove zakone i granice i okoristili se time.
Khi người chồng li hôn người vợ đủ ba lần thì y không được phép quay lại kết hôn với cô ta cho đến khi cô ta kết hôn với một người chồng khác, một người chồng thực sự và đúng nghĩa chứ không mang mục đích cho việc trở lại của người chồng cũ. Nếu người chồng thứ hai li dị cô ta hoặc anh ta qua đời thì cô ta và người chồng thứ nhất không bị mắc tội nếu muốn quay lại với nhau nhưng phải có cuộc giao ước 'Nikah' mới kèm theo tiền cưới mới khi cả hai cảm thấy có thể xây dựng một gia đình mới đúng theo giao luật Islam. Đó là bộ giáo luật li hôn mà Allah đã qui định cho loài người để họ biết rõ các giới hạn của Ngài nhằm giúp họ hưởng lợi từ bộ giáo lý đó.
This course takes three months to finalize. The prescribing of a very seriously thought-out procedure in such an extremely emotional matter shows what the behaviour of a believer should be in cases of difference and discord. His behaviour with his opponent should be dispassionate, well-considered, and the result of patient decision-making rather than impulsive action resulting from some hasty or rash decision. Thus the procedure for divorce has an important lesson for life in general.
After dealing with the above problem, the third talaq was mentioned in this manner فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِن بَعْدُ حَتَّىٰ تَنكِحَ زَوْجًا غَيْرَهُ that is, if that person goes on to pronounce the third talaq as well (something not liked by the Shari'ah), the transaction of nikah shall stand totally annulled. He has exhausted his choice to revoke his divorce and take his wife back. And since he transgressed the limits of Shari'ah by unnecessarily giving the third talaq, he must now have his punishment whereby it is not possible for them to remarry each other even if both of them agree to do so. Now, in order that they could remarry each other, the condition of such nikah is that the woman (after completing her period of ` iddah following talaq) should enter into marriage with another man, fulfill matrimonial obligations and live with this other husband. Thereafter, if by chance that other husband also divorces her (or dies), she could remarry the first husband after completing her ` iddah. The last sentence of the verse says:
فَإِن طَلَّقَهَا فَلَا جُنَاحَ عَلَيْهِمَا أَن يَتَرَاجَعَا
Should he too divorce her, then there is no sin on them in their returning to each other.
Detailed injunctions regarding three divorces at a time
A close look at the style of the noble Qur'an makes it explicitly clear that the right method of pronouncing talaq stipulated by the Shari'ah is that one should, at the most, reach the limit of two talaqs and it is not appropriate to reach to the extent of a third talaq. After the use of words الطَّلَاقُ مَرَّتَانِ in verse 229, the third talaq is identified in the words فَإِن طَلَّقَهَا (Then, if he divorces her) wherein the letter إِن (if) is note-worthy. Here the hint in question is visibly present. Otherwise, the third talaq could simply be expressed by saying الطَّلَاقُ ثُلث 'The divorces are three.' Now the text, to the exclusion of expressions to this effect, has an expression of its own which carries a clear hint that one should not reach the stage of the third talaq. This is why Imam Malik (رح) and several other jurists did not just permit the third talaq. They call it talaq al-bid'ah الطَّلَاقُ (the innovated talaq: divorce without the authority of the Qur'an and Sunnah). Some other jurists have ruled that three talaqs are permissible only on condition that these three talaqs be pronounced separately in three tuhrs (the state of post-menstrual purity). In the terminology used by these jurists this too has been termed as talaq al-sunnah. But none of them are proposing by this term that giving three talaqs in this manner is desirable, and is according to the Sunnah. In fact, this was given the name of talaq al-sunnah as opposed to talaq al-bid'ah for the simple reason that this form does not amount to bid'ah (an innovation in settled religious practice).
The gist of that which stands proved regarding the talaq count, on the authority of the guidance given by the Qur'an and Sunnah, and the practice of the Companions of the Holy Prophet ﷺ and their followers is this: When no option, except that of talaq is left, the best method of pronouncing talaq is to pronounce one talaq during the state of tuhr تُہر (purity) in which sexual intercourse has not taken place. Then, let this one talaq stay as such. As soon as the ` iddah finishes, the nikah relationship will automatically be finished with it. The Muslim Jurists have called it al-talaq al-ahsan الطَّلَاقُ الاحسان and the respected Companions of the Holy Prophet ﷺ have declared it as the best method of talaq.
Ibn Abi Shaybah has reported from Sayyidna Ibrahim al-Nakha` i that the noble sahabah ؓ favoured the method in which, after giving one talaq, nothing is done thereafter and the ` iddah of talaq -- three menstruation periods -- are allowed to expire so that the woman would become free.
From the words of the noble Qur'an mentioned earlier, the permission to pronounce upto two talaqs can also be deduced, but by the use of the word ,' (twice) it has been pointed out that two talaqs should not be given in one utterance and at one time but should be given separately in two tuhrs (states of purity). The use of مَرَّتَانِ (Two talaqs are permissible) could also have helped prove the permission of two talaqs but the word مَرَّتَانِ suggests that the two talaqs should be given at two separate occasions, that is in two separate tuhrs (states of purity).50 (Ruh al-Ma'ani)
50-The use of the adverb, 'twice' to stand for the Qur'anic word, 'marratan' in the accompanying translation is to cover this element of sequence and deferment for, lexically, 'twice' means -- on two occasions or two times.
In short, the limit of two talaqs stands proved from the words of the Qur'an. Therefore, by consensus of Imams and fuqaha' (Muslim Jurists), this talaq is included in Sunnah, that is, it is not a bid'ah (innovation). That the third talaq is undesirable is clearly indicated in the Qur'anic diction itself. That this is undesirable has not been questioned by anyone.
As to how detested and reprehensible the third talaq is stands proved by a hadith of the Holy Prophet ﷺ . Imam al-Nasa'i reports on the authority of Mahmud ibn Labid that:
آخبرَ رسول اللہ ﷺ عن رجل طلق امراتہ ثلاث تطلیقات جمیعاً فقامَ غضباناً ، ثم قال : ایلعب بکتاب اللہ و انا بین اظھرکم حتی قام رجل و قال : یا رسول اللہ ﷺ الا اقتلہ ؟
The noble Prophet ﷺ was told about a man who had divorced his wife by pronouncing three talaqs simultaneously. He rose in anger, then said: 'What is this game being played with Allah's Book while I am present amongst you?' In the meantime, a man stood up and said: Ya Rasulallah! should I not kill him? (Nasa'i, Kitab al-Talaq, vol.2, p. 98)51
51-Hafiz Ibn al-Qaiyyim has ruled that the isnad of this hadith is sahib according to the conditions prescribed by Muslim (Zad al-Ma'ad). ` Allamah al-Mardini, in his al-Jauhar al-Naqi, calls the sanad of this hadith -- sahih, Ibn Kathir terms the isnad as excellent and Ibn Hajar finds this 'narrated by the reliable'.
Based on this, Imam Malik and some other leading fugaha ' فقہاء (jurists) have ruled that the third talaq is absolutely impermissible and that it is talaq al-bid'ah (a divorce based on innovation in religious practice and not supported by the Qur'an and Sunnah). Other Imams, by saying that three talaqs given in three tuhrs (states of purity) are included under sunnah talaq, have though excluded it from the purview of talaq al-bid'ah, but there is no difference of opinion as to its being undesirable.
To summarize, it can be said that the three stages of talaq (divorce) established by the Shari'ah of Islam in the form of three talaqs, do never mean that crossing these three stages are necessary or better. Instead, the intent of the Shari'ah is that the very initial step towards divorce is a detestable and reprehensible act. If such a step has to be taken under dire compulsion, it is only proper that its lowest possible stage, that is, one (pronouncement of) talaq be considered sufficient, allowing ` iddah (the waiting period) to take its course. Once the ` iddah is over, this very one talaq will become sufficient to sever the husband-wife relationship and the woman shall become free to marry another person. This method of talaq is called ahsan, that is, the best. In this method there is wisdom, and an element of advantage as well, since the option of reconciliation will remain open for the parties concerned in the event only one talaq has been given in clear words to that effect. Only taking the talaq back before the expiry of ` iddah will be sufficient to sustain the nikah. And after the ` iddah has expired, the nikah will, no doubt, be broken and the woman set free, but there still will remain room for reconciliation between them, and should they reconcile and wish to remarry each other, the fresh nikah could be solemnized immediately.
But, should a person who does not stick with this method of ahsan talaq احسن طلاق and goes on to pronounce one more talaq in clear and unambiguous words during the period of ` iddah, he then, completes two stages of the severance of nikah, which was unnecessary, and certainly not approved by the Shari'ah. However, two stages stand completed anyway. But the position, inspite of the completion of these two stages, stays where it was, that is, the choice of raj’ ah (revocation) or return (to one's wife) during the period of ` iddah remains open and a fresh nikah could be made by the mutual agreement of the parties concerned after the expiry of the period of ` iddah. The only difference is that the husband has, by reaching the count of two talaqs, broken one more chain of his choices and arrived at the borderline from where the pronouncement of just one more talaq by him would end the matter for ever.
For one who has gone through these two stages of talaq, the instruction given later is: فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ :'Then either to retain in the recognized manner or to release in fairness.' Here two injunctions have been communicated through the words
Firstly, revocation during ` iddah does not require fresh nikah; instead, only imsak إِمْسَاكٌ, that is, retaining one's wife by revoking the talaq is sufficient. If this was done, the marriage relationship will stand reinstated on the very basis of the previous nikah.
Secondly, through this, the husband was instructed to take steps to effect his raj’ ah (revocation) only if he intends to correct the situation and looks forward to living in peace and harmony; if not, he should pass this option so that the marriage relationship ends following the completion of ` iddah. The concern here is that raj’ ah (revocation) may not be done just to harass the woman without any intention of correcting the situation.
To match this, it was said: أَوْ تَسْرِيحٌ بِإِحْسَانٍ. The word, Tasrih تَسْرِيحٌ means to untie, to free, to release. Through this, it was pointed out that in order to sever relations, no additional talaq, or for that matter, no other action is necessary. That the ` iddah (waiting period) expires without revocation is, in itself, sufficient to end the marriage relationship.
Abu Dawud reports on the authority of Abu Razin al-Asadi that, following the revelation of this verse, a man asked the Holy Prophet ﷺ 'Allah Almighty has said: الطَّلَاقُ مَرَّتَانِ (Divorce is twice). Why the third talaq was not mentioned here?' He said: 'The expression تَسْرِيحٌ بِإِحْسَانٍ (To release in fairness) which follows immediately is the third talaq.' (Ruh al-Ma'ani). It means, according to the consensus of ` ulama', that the act of the total severance of marriage relationship which would come out of the third talaq, would be taken care of by this mode of action, that is, by not revoking the divorce during the period of ` iddah. Now, just as, by placing the restrictive condition of بِمَعْرُوفٍ (in recognized manner) along with إِمْسَاكٌ (retaining), the instruction was given that the wife, if retained after the revocation of talaq pronouncement (raj’ a), should be retained in good grace. Very similarly, by placing the restrictive condition of بِإِحْسَانٍ (in fairness) along with تَسْرِيحٌ (release), the instruction was given that talaq is the dissolution of transaction and gentlemen go through their transactions and contracts in good taste and manners and in the event dissolution of contract becomes necessary, that too, should not be done with anger or altercation, instead, that should be done with charity, kindness and grace, for instance, while saying goodbye to the divorced wife, let her depart with some presents, such as clothing and its likes. This is mentioned in the Qur'an:
وَمَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُهُ وَعَلَى الْمُقْتِرِ قَدَرُهُ
So, give them benefit -- the rich man according to his means and the poor one according to his means. (2:236)
And, if he, in spite of this, elects not to do so, rather, going a step farther, pronounces the third talaq as well, he now has reached a dead end where he has, quite unreasonably and unnecessarily, done away with all his options, ignoring in that process, graces allowed by the Shari'ah. The punishment he now deserves is that raj’ ah (revocation) will not be possible, and without the wife marrying someone else, the couple's being re-united in marriage will also be not possible.
Three divorces given unlawfully are effective
The immediate, rational and conventional answer to this question is that the nature of an act in being a crime and a sin does not stop it from taking effect anywhere. Killing unjustly is a crime and a sin. But one who is shot with a bullet, or struck with a sword, gets killed after all. His death does not wait to discover if the bullet was fired legally or illegally. Stealing is a crime and a sin by the consensus of all religions, but that which has been stolen as such leaves the possession of the owner anyway. Similarly, all sins and crimes are hemmed in by the same situation -- that their being sin and crime does not stop them from taking effect.
In accordance with the dictates of this principle, the false steps taken., such as, the ignoring of concessions given by the Shari'ah and shooting upto three talaqs unnecessarily, bypassing all choices of talaq one has, no doubt, became a cause of anger for the Holy Prophet ﷺ as stated in the previous report, and for this reason, this act was considered ` undesirable' by the consensus of the ummah, and 'impermissible' by some; but, if inspite of all this, someone has taken such a step, it should bring forth the same effect as would be that of a permissible talaq, that is, three talaqs become effective and not only the choice of raj’ ah (revocation) but also the very choice of fresh nikah stands negated.
And the decision of the Holy Prophet is a testimony that he, in spite of his showing anger against giving three divorces, enforced the three talaqs, several incidents relating to which appear in books of ahadith. The ` ulama' who have written regular books on this subject have collected these incidents therein. Recently, "Umdah al-Athath عمدہ الاثاث ', a book written on this subject by Maulana Abu al-Zahid Muhammad Sarfaraz has been published and is sufficient enough. Quoted here are only three ahadith.
The report by Mahmud ibn Labid mentioned earlier with reference to al-Nasa'i does record the expression of extreme anger by the Messenger of Allah ﷺ on the giving of three talaqs at one time, so much so, that some sahabah ؓ (Companions) thought that the person deserved being killed. But this is not reported anywhere that he ruled the man's talaq to be a revocable قابل للإلغاء talaq and let the man have his wife back.
On the contrary, the second report that follows clearly indicates that the Holy Prophet ﷺ has enforced the three simultaneous talaqs of Sayyidna ` Uwaymir in spite of displeasure. Very similarly, Qadi Abu Bakr ibn al-Arabi has, in relation to the previously quoted hadith of Mahmud ibn Labid, reported that the Holy Prophet ﷺ had enforced his three talaqs similar to the three talaqs of Sayyidna ` Uwaymir. His words are:
فلم یردہ النبی ﷺ بل امضاہ کما فی حدیث عویمر الجعلانی فی اللعان حیث امضیٰ طلاقہ الثلاث ولم یردہ
So, the Holy Prophet s did not reject it. He enforced it in-stead. As it appears in ` Uwaymir al ` Ajlani's hadith of li` an, the Holy Prophet s had enforced his three talaqs and had not rejected it.
The second hadith, that of Sayyidah A'ishah ؓ ، appears in Sahih al-Bukhari in the following words:
ان رجلاً طلق امراتہ ثلاثا فتزوجت فطلق فسٔل النبی ﷺ اتحل للاول قال یذوق عسیل تھا کما ذاقھا الاول
A man pronounced three talaqs on his wife. When the woman married elsewhere, the other husband also divorced her. The noble Prophet s was asked: 'Is this woman halal (lawful)?' He said: 'Not unless the other husband has had intimacy with her as was done by the first husband.'
The words of the the report indicate that the three talaqs were given at the same time. Commentaries on Hadith, such as Fath al-Bari, ` Umdah al-Qari, al-Qastalani, confirm this reading of the report, that is, three talaqs were given at the same time. And the hadith carries the decision thereupon, that the Holy Prophet ﷺ made these three talaqs effective and ruled that, unless there occurs marital intimacy with the second husband, she will not become lawful for the first husband, simply by having been divorced by the former.
The third report is that of Sayyidna ` Uwaymir al-` Ajlani ؓ ، who did his li'an) لعان : sworn allegation of adultery) against his wife in the presence of the Holy Prophet ﷺ ، and following that, he said:
فلما فرغا قال عویمر کذبت علیھا یا رسول اللہ ﷺ ان امسک تھا فطلقھا ثلاثا قبل ان یامرہ النبی ﷺ
So when they were through with li an لعان ، 'Uwaymir ؓ said: 'I shall be telling a lie if I retained her. Then, he gave her three talaqs before the Holy Prophet ﷺ could give his verdict. (Sahib al-Bukhari including Bath al-Bari Sahib Muslim page 289, volume-l)
And Abu Dharr ؓ has, on the authority of Sayyidnd Sahl ibn Sa'd ؓ ، reported this incident in the following words:
فانقذہ رسول اللہ ﷺ وکان ما صنع عند رسول اللہ ﷺ سنۃ قال سعد حضرت ھٰذا عند عند رسول اللہ ﷺ قبضت السنۃ بعد فی المتلاعنین ان یفرق بینھما ثم لا یجتمعان ابداً
Then the Holy Prophet ﷺ enforced it, and that which happened in the presence of the Holy Prophet became established as Sunnah. Sa'd says: 'On this occasion, I was present when this occurred before the Holy Prophet ﷺ . So, following that, the practice became common that they should be separated after which the two should never be united. (Abu Dawud)
In this hadith, it 1s proved with full clarity that the Holy Prophet ﷺ has enforced the three simultaneously pronounced talaqs of Sayyidna 'Uwaymir ؓ ruling these as three.
And in the previous report of Mahmud ibn Labid as well, as corroborated by the report of Abu Bakr ibn al-` Arabi, it is mentioned that three talaqs were enforced but, even if this was not so, at least this much is not reported anywhere that the Holy Prophet ﷺ ruled it to be one revocable divorce pronouncement, and allowed the husband to retain his wife.
To sum up, the three ahadith under reference prove that, despite the fact of three simultaneous talaqs which invited the extreme anger of the Holy Prophet ﷺ ، their consequence, in any case, was that all three talaqs were ruled effective.
The action taken by Sayyidna Faruq Al-A` zams
Now the above discussion proves this much that holding three talaqs as three was a decision of the Holy Prophet ﷺ himself However, at this point, an incident related to Sayyidna Faruq A` zam رضی اللہ تعالیٰ عنہ ، which has been reported in Sahih Muslim and :several other books of Hadith, raises a problem. The words are:
عن ابن عباس ؓ قال : کان الطلاق علی عھد رسول اللہ ﷺ و ابی بکر ؓ و سِنتین من خلافۃ عمر ؓ طلاق الثلث واحدۃ فقال عمر بن الخطاب : ان الناس قد استعجلوا فی امر کانت لھم فیہ اناۃ فلو امضیناہ علیھم۔ فأمڈاہ علیھم، (صحیح مسلم ج 1 ص 477)
It has been reported from Sayyidna ibn ` Abbas ؓ that during the times of the Holy Prophet ﷺ and during the first two years of the caliphate of Sayyidna ` Umar ؓ three talaqs were taken as one. So, Sayyidna ` Umar ؓ said: 'People are becoming haste-prone in a matter in which there was a room for deferment for them. Therefore, it would be appropriate if we enforce it on them.' Then he enforced it on them. (Sahih Muslim, page 477, volume 1)
This declaration of Sayyidna ` Umar al-Faruq ؓ was made publicly in the presence of Sahabah ؓ (Companions) and Tabi` in تابعین (their successors) --after consultation with Sahabah having expertise in Fiqh. Rejection or hesitation by any one of them has not been reported. Therefore, Imam Ibn ` Abd al-Barr al-Maliki (رح) has reported a consensus on this; the following words appear in al-Zurgani Sharh al-Mu'atta:
والجمھور علی وقوع الثلاث بل حکی ابن عبدالبرالاِجماع قأٌیلاً : ان خلافہ لا یلتفت الیہ۔
(زرقانی شرح مؤطا ج 3 ص 167)
The overwhelming majority of the scholars of Shari'ah is of the view that three simultaneous talaqs become effective. In fact, Ibn 'Abd al-Barr, while reporting ijma` اجمع (consensus) on this, has said: 'The contrary of this is not worth consideration.' (al-Zurgani: Shark al-Mu'atta: page 167, v.3)
قال شافعی (رح) ومالک وابو حنیفہ و احمد و جماھیر العلماء من السلف و الخلف رحمۃ اللہ علیہم اجمعین یقع الثلاث ۔ و قال طاؤس و بعض اھل الظاھر : لا یقع بذلک الا واحدۃ (شرح مسلم ج 1 ص 478)
Imam al-Shafi` i, Imam Malik, Imam Abu Hanifah, Imam Ahmad and a large number of earlier and later ` ulama' have said that three talaqs do become effective. And Taw'us and some Zahiri adherents have said what becomes effective with this is one talaq only. (Sharh Muslim, page 475, volume 1)
Imam al-Tahawi (رح) says in Sharh Ma` ani al-Athar:
فخاطب عمر ؓ بذلک الناس جمیعاً ، وفیھم اصحاب رسول ﷺ ۔ ؓ الذین قد علموا ما تقدم من ذلک فی زمن رسول ﷺ ، فلم ینکر علیہ منھم منکر و لم یدرعنہ دافع۔
(شرح معنی الاثار ج۔2 ص۔29)
So, Sayyidna ` Umar ؓ addressed people on this subject publicly, and present among those were Companions of the Holy Prophet ﷺ who knew about the method practiced prior to this during the time of the Holy Prophet ﷺ . But no one from among them challenged it and no one from among them rejected it.
In the event cited above, no doubt, the course of action for the Muslim community has been laid down with the consensus of Sahabah صحابہ ؓ and Tabi` in تابعین ، warning that giving three talaqs simultaneously is certainly a cause of the anger of the Holy Prophet ﷺ ، and therefore undesirable, but despite this, anyone who commits this mistake will end up finding that his wife has become unlawful for him, and thereafter, not to become lawful again, unless she goes through the process of marriage and divorce with another man.
Intellectually and theoretically, two questions arise here. First: As stated earlier with the support of several hadith reports, it stands proved that the Holy Prophet has himself enforced three talaqs on those who gave three talaqs simultaneously. They were not permitted by him to revoke the divorce pronouncements or enter into a fresh marriage contract. What would then be the meaning of what Sayyidna ` Abdullah ibn ` Abbas ؓ said in relation to this incident, that is, during the times of the Prophet ﷺ ، during the Siddiqi caliphate, and upto to two years during the Faruqi caliphate, three talaqs were taken as one when Sayyidna Faruq al-A` zam ؓ gave the ruling about three talaqs.
The second question is that if it is accepted that three talaqs were taken as one during the times of the Holy Prophet ﷺ and the Siddiqi caliphate, how it was that Sayyidna Faruq al-A` zam ؓ changed this decision? And even if, supposedly, a mistake was made by him, how did all the Sahabah ؓ present there accept it?
Both these questions have been answered variously by respected fuqaha' and muhaddithin محدثین The most clear and unburdened answer given is the one by Imam Nawawi (رح) which he has reported in Sharh Muslim calling it 'the most authentic (اصح) suggesting that this executive order of Sayyidna Faruq al-A` zam ؓ and the total agreement (اجمع) of the noble Sahabah upon it, should be related to a particular form of three talaqs in which someone might say three times: °You are divorced, you are divorced, you are divorced -- or he might say: 'I divorce you, I divorce you, I divorce you°.
This situation, meaning-wise, has two possibilities. (1) The pronouncer may have said these words with the intention of giving three ؓ . (2) The three repeated pronouncements were simply for the sake of emphasis without any intention of giving three talaqs, and it is obvious that the knowledge of intention can come only through the statement of the pronouncer. During the blessed times of the Holy Prophet ﷺ truth and honesty were common and dominant. If, after using such words, someone stated that he did not intend to give three talaqs, instead, the words were said repeatedly just for the sake of emphasis, the Holy Prophet ﷺ would then confirm his sworn statement and rule that this was only one talaq.
This is corroborated by the hadith of Sayyidna Rukana ؓ ، which says that he had divorced his wife with the word, 'albattah' البتہ . This word was spoken for three talaqs in common Arab usage but the sense of three was not clear in it. Sayyidna Rukana ؓ ، said: 'I never intended three talaqs with this word. In fact, I wanted to give one talaq'. The Holy Prophet ﷺ put him on oath to which he swore. Then, he ruled it to be only one talaq.
This hadith appears in al-Tirmidhi, Abu Dawud, Ibn Majah and al-Darimi with different chains of authorities and in different words. Some of the words also indicate that Sayyidna Rukana ؓ had given three talaqs to his wife. But, Abu Dawud has preferred the position that Sayyidna Rukana ؓ ، in reality, had given talaq by using the word 'albatah' البتہ (i). Since this word was used for three talaqs in common usage, some narrator has interpreted it as three talaqs.
In any case, this hadith proves, as generally agreed upon, that the Holy Prophet ruled Sayyidna Rukana's talaq to be one only when he declared on oath that he did not intend to give three talaqs. This too, indeed, proves that he had not pronounced the words of three talaqs explicitly and clearly, otherwise there would have remained no possibility of his having not intended three talaqs and consequently, there would have been no need to question him.
The incident clarifies that if the words of talaq had two possibilities about whether the husband had actually intended to give three talaqs or he had used the words of divorce thrice just for the sake of emphasis, and had actually intended to give one talaq only, the Holy Prophet ﷺ ruled only after a solemn declaration under oath, that it was one because those were the days of truth and honesty and the chance that someone would take a false oath was far too remote.
This practice continued during the caliphate of Sayyidna Siddiq al-Akbar ؓ and during the first two years of the caliphate of Sayyidna Faruq al-A` zam ؓ . It was during his time that Sayyidna Faruq al-A` zam ؓ realized that the standard of truth and honesty was on the decline now, and according to the prophecy made in hadith will further decline in the future. On the other hand, incidents became numerous wherein those who pronounced the words of divorce three times started declaring that their intention was that of one talaq only. It was then realized that should the practice of ruling (three talaqs as) one talaq following confirmation of the statement of intent by the pronouncer of talaq continue like this into the future, it will not be too far when people start misusing this concession given by the Shari'ah and go about lying that their intention was for one talaq just to take a wife back. All Sababah, finding the intelligence and far-sightedness of Sayyidna Faruq al-A` zam ؓ in the management, of religion (din دین ) as correct, agreed with him. These were blessed people who knew the thinking of the Holy Prophet ﷺ . They came to the conclusion that, should he be present in their particular time, surely he too, would not rule on the basis of the intention hidden in hearts and on the statement given by the person concerned. Therefore, the law he made for this purpose declared that whosoever repeats the word of talaq three times will find his very three talaqs ruled as effective. His contention -- that he had intended to give only one talaq -- would not be considered (in the courts) as valid.
In the foregoing incident related to Sayyidna Faruq al-A` zam ؓ ، the words of the report themselves confirm the subject under discussion. He said:
اِن النسان قد استعجلوا فی امر کانت لھم فیہ اناۃ فلو امضینا علیھم
People are becoming haste-prone in a matter in which there was a room for deferment for them. Therefore, it would be appropriate if we enforce it on them.
This explanation of the executive order of Sayyidna Faruq al-A` zam ؓ ، and the consensus of the noble Shari` ah on it, is confirmed by Hadith reports as well. It automatically supplies answers to the two questions referred to above.
The problem is resolved as we know that a particular talaq (divorce) given by the word 'three', or the repetition of the word talaq with the intention of 'three', were ruled as three after all -- even during the time of the Holy Prophet ﷺ . The ruling of 'one' concerns a talaq in which thalath or 'three' is not mentioned clearly or in which the act of giving three talaqs is not admitted and instead, it is claimed that the count of three was for emphasis only.
Then the other question -- when the Holy Prophet ﷺ had already ruled three divorce pronouncements to be one, why did Sayyidna ` Umar ؓ act otherwise and how did the noble Companion ؓ agree with it? -- is also eliminated because, in this particular situation, Sayyidna ` Umar ؓ has blocked the indiscriminate use of the leave given by the Holy Prophets ﷺ . God forbid, there is no trace of doubt here about any decision of the Holy Prophet ﷺ having been reversed.
Now that all doubts have been removed, let Allah be praised. The purpose here does not warrant going into comprehensive and exhaustive details on the subject of three talaqs. That appears in extensive details in Hadith commentaries and several ` ulama have explained it in detailed treatises. Here, this much is sufficient to understand the subject. And Allah is our supporter and helper.
"Kemudian jika si suami mentalaknya (sesudah talak yang kedua), maka
perempuan itu tidak lagi halal baginya hingga dia kawin dengan suami yang lain. Kemudian jika
suami yang lain itu menceraikannya, maka tidak ada dosa bagi keduanya (bekas suami pertama dan istri)
untuk kawin kembali jika keduanya ber-pendapat akan dapat menjalankan hukum-hukum Allah. Itulah
hukum-hukum Allah, diterangkanNya kepada kaum yang (mau) mengetahui.
Apabila kamu mentalak istri-istrimu, lalu mereka mendekati akhir iddahnya, maka rujukilah mereka
dengan cara yang ma'ruf, atau ceraikanlah mereka dengan cara yang ma'ruf (pula). Janganlah kamu rujuki mereka untuk memberi kemuda-ratan, karena
dengan demikian kamu menganiaya mereka. Barang-siapa berbuat demikian, maka sungguh ia telah
berbuat zhalim terhadap dirinya sendiri. Janganlah kamu jadikan hukum-hukum Allah sebagai
permainan, dan ingatlah nikmat Allah padamu, dan apa yang telah diturunkan Allah kepadamu yaitu
al-Kitab (al-Qur`an) dan al-Hikmah (as-Sunnah).
Allah memberi pengajaran kepadamu dengan apa yang diturunkanNya itu. Dan bertakwalah kepada
Allah serta ketahuilah bahwasanya Allah Maha Mengeta-hui segala sesuatu." (Al-Baqarah: 230).
(230) Allah تعالى berfirman, ﴾ فَإِن طَلَّقَهَا ﴿ "Kemudian jika si suami mentalaknya (sesudah talak yang kedua)," yakni, talak yang ketiga, ﴾ فَلَا
تَحِلُّ لَهُۥ مِنۢ بَعۡدُ حَتَّىٰ تَنكِحَ زَوۡجًا غَيۡرَهُۥۗ ﴿ "maka perempuan itu tidak lagi halal baginya hingga dia kawin dengan suami yang lain," yakni, nikah yang sah dan menggaulinya (jimak) dengannya, karena nikah syar'i pasti meru-pakan nikah yang sah yang meliputi akad dan berjimak, dan ini telah disepakati, dan menjadi suatu yang wajib bahwa nikah kedua itu adalah nikah atas dasar suka. Namun apabila ia hanya bermaksud dengan nikah itu untuk membuat suami pertama halal kembali, maka tidaklah dinamakan nikah dan tidak bisa menjadi penghalal (bagi suami pertama) dan tidak pula jimaknya seorang tuan (pemilik sahaya), karena itu bukan seorang suami.
Apabila suami kedua menikahinya atas dasar suka lalu dia berjimak dengannya kemudian dia cerai darinya dan telah habis iddahnya, ﴾
فَلَا جُنَاحَ عَلَيۡهِمَآ ﴿ "maka tidak ada dosa bagi keduanya," yaitu suami pertama dan si istri, ﴾
أَن يَتَرَاجَعَآ ﴿ "untuk kawin kembali." Artinya, mereka berdua membuat akad baru antara mereka berdua karena (ayat ini) menyandarkan rujuk kembali kepada keduanya. Maka hal itu menunjukkan akan disyaratkannya saling ridha. Akan tetapi dalam hal bersatu kembali itu disyaratkan keduanya memiliki per-kiraan ﴾
أَن يُقِيمَا حُدُودَ ٱللَّهِۗ ﴿ "akan dapat menjalankan hukum-hukum Allah," yakni bahwa masing-masing dari mereka berdua harus menunai-kan hak pasangannya.
Yang demikian itu apabila mereka berdua menyesal dengan hubungan terdahulu mereka yang menyebabkan perpisahan dan mereka bertekad kuat untuk merubahnya dengan hubungan yang lebih baik, maka dengan demikian, tidak ada dosa bagi keduanya untuk bersatu kembali.
Pemahaman terbalik ayat ini menunjukkan bahwa jika me-reka berdua berpendapat tidak dapat menjalankan hukum-hukum Allah, yakni atas dasar sangkaan yang kuat bahwasanya kondisi mereka yang dahulu tetap akan terjadi dan hubungan yang buruk antara mereka berdua tidak akan lenyap sehingga mereka berdua mendapatkan dosa, karena segala perkara apabila tidak dijalankan padanya perintah Allah dan ditempuh padanya ketaatan kepada-Nya, maka tidaklah halal mengerjakannya, dan ayat ini merupakan dalil atas seseorang bila akan mengerjakan suatu perkara, khusus-nya masalah-masalah perwalian yang besar maupun yang kecil, maka hendaklah ia memperhatikan dirinya dahulu, apabila ia memandang dirinya memiliki kemampuan untuk mengendalikan hal itu dan ia yakin akan hal itu, maka ia boleh melakukannya, namun bila tidak, maka lebih baik ia menahan diri.
Ketika Allah menjelaskan tentang hukum-hukum yang agung tersebut, Dia berfirman, ﴾ وَتِلۡكَ حُدُودُ ٱللَّهِ ﴿ "Itulah hukum-hukum Allah," maksudnya, syariat-syariatNya yang telah ditetapkan, dijelaskan, dan ﴾
يُبَيِّنُهَا لِقَوۡمٖ يَعۡلَمُونَ ﴿ "diterangkanNya kepada kaum yang (mau) menge-tahui." Karena merekalah orang-orang yang mengambil manfaat
dengannya dan mereka bermanfaat bagi orang lain. Ini menunjuk-kan keutamaan orang yang berilmu
dan itu jelas, karena Allah تعالى menjadikan penjelasan tentang hukum-hukumNya khusus buat
mereka dan bahwa merekalah yang dimaksudkan dengan hal tersebut.
Ayat ini juga menunjukkan bahwa Allah تعالى mencintai ilmu hamba-hambaNya tentang hukum-hukum
yang diturunkan kepada RasulNya dan mendalaminya.
(231) Kemudian Allah تعالى berfirman, ﴾ وَإِذَا طَلَّقۡتُمُ ٱلنِّسَآءَ
﴿ "Apabila kamu mentalak istri-istrimu," yakni, talak raj'i, yang pertama atau yang kedua, ﴾
فَبَلَغۡنَ أَجَلَهُنَّ ﴿ "lalu mereka mendekati akhir iddahnya," artinya sudah hampir selesai masa iddahnya, ﴾
فَأَمۡسِكُوهُنَّ بِمَعۡرُوفٍ أَوۡ سَرِّحُوهُنَّ بِمَعۡرُوفٖۚ ﴿ "maka rujukilah mereka dengan cara yang ma'ruf, atau ceraikanlah mereka dengan cara yang ma'ruf (pula)." Maksudnya, kalian kembali rujuk kepada mereka dengan niat untuk menunaikan hak-hak mereka atau kalian membiarkan mereka tanpa rujuk dan tidak pula memudaratkan mereka. Oleh karena itu, Allah berfirman, ﴾
وَلَا تُمۡسِكُوهُنَّ ضِرَارٗا ﴿ "Janganlah kamu rujuki mereka untuk memberi kemu-daratan," artinya, yang dapat menimbulkan mudarat bagi mereka, ﴾
لِّتَعۡتَدُواْۚ ﴿ "karena dengan demikian kamu menganiaya mereka" dalam perbuatan kalian yang halal itu menuju kepada keharaman. Yang halal adalah kalian kembali kepada mereka dengan cara yang baik sedangkan yang haram adalah kalian (rujuk untuk) memudaratkan mereka.
﴾ وَمَن يَفۡعَلۡ ذَٰلِكَ فَقَدۡ ظَلَمَ نَفۡسَهُۥۚ ﴿ "Barangsiapa berbuat demikian, maka sungguh ia telah berbuat zhalim terhadap dirinya sendiri." Seandainya kebenaran itu kembali kepada makhluk, maka mudarat itu juga kembali kepada orang yang menghendaki kemudaratan itu.
﴾ وَلَا تَتَّخِذُوٓاْ ءَايَٰتِ ٱللَّهِ هُزُوٗاۚ ﴿ "Janganlah kamu jadikan hukum-hukum Allah permainan." Setelah Allah تعالى menjelaskan hukum-hukumNya dengan sejelas-jelasnya -di mana maksud dari itu semua adalah mengetahuinya, mengamalkannya, memperjuangkannya, serta tidak melampaui batasannya, karena Allah تعالى tidak menetapkan-nya dengan sia-sia, akan tetapi Allah menurunkannya dengan benar, jujur dan sungguh-sungguh-, Allah melarang menjadikan-nya sebagai permainan. Artinya, hanya sebagai main-main yaitu dengan bersikap lancang terhadapnya dan tidak menunaikan kewajiban-kewajibannya seperti menyengaja kemudaratan dalam rujuk, atau dalam perceraian, atau banyak bercerai, atau menyatu-kan tiga talak sekaligus, padahal di antara rahmat Allah adalah Dia jadikan talak itu satu demi satu sebagai suatu kasih sayang untuknya dan usaha menuju kemaslahatannya.
﴾ وَٱذۡكُرُواْ نِعۡمَتَ ٱللَّهِ عَلَيۡكُمۡ ﴿ "Dan ingatlah nikmat Allah padamu" secara umum yaitu pujian dan sanjungan dengan lisan, pengakuan, dan penetapan dengan hati dan menggunakannya dengan anggota tubuh untuk ketaatan kepada Allah. ﴾
وَمَآ أَنزَلَ عَلَيۡكُم مِّنَ ٱلۡكِتَٰبِ وَٱلۡحِكۡمَةِ ﴿ "Dan apa yang telah diturunkan Allah kepadamu yaitu al-Kitab (al-Qur`an) dan al-Hikmah," yakni as-Sunnah, yang keduanya menjelaskan bagi kalian jalan-jalan kebaikan, memberi semangat buat kalian untuk melakukannya, dan juga tentang jalan-jalan kejahatan lalu meng-ingatkan kalian darinya, memberitahu kalian tentang DiriNya dan tindakanNya terhadap wali-waliNya dan musuh-musuhNya, dan mengajari kalian apa yang tidak kalian ketahui.
Pendapat lain mengatakan bahwa hikmah di sini adalah ra-hasia-rahasia Syariat. Dalam al-Qur`an terkandung hikmah-hikmah, dan hikmah itu merupakan penjelasan hikmah Allah pada perintah-perintahNya dan larangan-laranganNya. Kedua makna tersebut adalah benar adanya. Karena itu Allah berfirman, ﴾
يَعِظُكُم بِهِۦۚ ﴿ "Allah memberi pengajaran kepadamu dengan apa yang diturunkanNya itu," maksudnya, dengan apa yang Dia turunkan kepada kalian. Ini menguatkan bahwa maksud dari hikmah dalam ayat di atas adalah rahasia-rahasia Syariat; karena nasihat itu adalah dengan menjelas-kan hukum, hikmah, memberi dorongan dan ancaman. Berhukum dengannya akan menghilangkan kejahilan, dan hikmah disertai dengan pemberian kabar gembira akan menimbulkan keinginan, sedang hikmah disertai dengan ancaman menimbulkan kekhawa-tiran.
﴾ وَٱتَّقُواْ ٱللَّهَ ﴿ "Dan bertakwalah kepada Allah" dalam segala urusan-urusan kalian, ﴾
وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ بِكُلِّ شَيۡءٍ عَلِيمٞ ﴿ "serta ketahuilah bahwasanya Allah Maha
Mengetahui segala sesuatu." Karena itulah Allah menje-laskan bagi kalian hukum-hukum tersebut
dengan begitu bagus dan mantap yang sejalan dengan kemaslahatan pada setiap masa dan tempat.
Maka pujian dan sanjungan hanya bagi Allah.
Eğer kocası karısını üçüncü bir defa daha boşarsa, kadının başka bir erkekle sahih olan ve arzu edilen (ilk kocasına dönmeyi) helal kılmak amacıyla olmayan bir evlilik akdi yapması gerekir. Ve bu nikâh akdini yapınca kadınla cinsel ilişkiye girer. Şayet ikinci koca da onu boşarsa veyahut ölürse, kadına ve ilk kocaya ikisini bağlayan dini hükümleri yerine getirebilecekleri zannı galip gelirse, ilk kocasına yeni bir nikâh akdi ve mehirle geri dönmesinde bir günah yoktur. Allah bu dinî hükümleri nikâh ahkâmını ve sınırlarını bilsinler diye insanlar için açıklamıştır. Çünkü onlar, hükümlerden istifade etmektedirler.
Kaya kung nagdiborsiyo sa babae ang asawa nito ng ikatlong diborsiyo, hindi ipinahihintulot sa lalaki ang magpakasal sa babae sa muli hanggang sa makapag-asawa ang babae ng isang lalaking iba sa dating asawa, sa isang kasal na tumpak dahil sa pagkaibig hindi dahil sa layon ng pagpapahintulot na makasal sa dati, at nakikipagtalik naman ang lalaking iyon sa babae sa kasal na ito. Kung nagdiborsiyo sa babae ang kasunod na asawa o namatay ito sa kanya, walang kasalanan sa babae at dating asawa niya na magbalikan silang dalawa sa isang bagong kasal at isang bagong bigay-kaya (mahr) kung nanaig sa palagay nilang dalawa na silang dalawa ay makapagsasagawa sa anumang inoobliga sa kanilang dalawa na mga patakarang pambatas ng Islām. Ang mga patakarang pambatas ng Islām na iyon ay nilinaw ni Allāh sa mga taong umaalam sa mga patakaran Niya at mga hangganan Niya dahil sila ay ang mga makikinabang sa mga ito.
Se il marito divorzia da lei una terza volta, non gli sarà permesso di sposarla di nuovo fino a quando lei non sposerà un altro uomo con un matrimonio regolare, e non irregolare, fatto solo per permetterle di ritornare al precedente marito; il matrimonio deve essere regolare e duraturo, secondo la Shari'ah. Se divorzia da questo secondo marito, oppure se muore, il precedente marito può riprenderla in moglie con un nuovo contratto matrimoniale e nuova dote, se intendono applicare la legge della Shari'ah. Queste sono le leggi ed i limiti della Shari'ah che Allāh chiarisce alla gente affinché vengano applicate ed essi ne traggano beneficio.
Apabila suaminya menceraikannya untuk ketiga kalinya maka ia tidak boleh menikahinya kembali sebelum wanita itu menikah dengan laki-laki lain dengan pernikahan yang sah, atas dasar suka sama suka, bukan dengan tujuan menghalalkan pernikahannya kembali dengan mantan suaminya, dan kemudian ia menggaulinya dalam pernikahannya itu. Kemudian apabila suami yang kedua ini menceraikannya atau meninggal dunia maka wanita itu boleh menikah kembali dengan mantan suaminya yang pertama dengan akad nikah yang baru dan mahar yang baru pula, jika memang keduanya merasa bahwa mereka akan menjalankan kewajiban sesuai dengan ketentuan hukum-hukum syariat. Itulah hukum-hukum syariat yang Allah jelaskan kepada orang-orang yang mau mengetahui hukum-hukum-Nya dan batas-batas-Nya karena merekalah yang bisa mengambil manfaatnya.
230- Eğer erkek onu (bir daha) boşarsa ondan sonra artık (o kadın) başka bir koca ile nikâhlanmadıkça ona (ilk kocasına)
helâl olmaz. Şayet (yeni koca da onu boşarsa ve) onlar da Allah’ın
sınırlarına dosdoğru uyacaklarına inanırlarsa onlara birbirlerine dönmelerinde bir vebal yoktur.
Bunlar Allah’ın sınırlarıdır; O bunları bilen bir topluluk için açıklamaktadır.
231- Kadınları boşadığınızda iddetlerinin bitmesi yaklaştı mı artık onları ya iyilikle tutun
veya iyilikle salın. Yalnız haddi aşıp onlara zarar vermek için onları (nikâhınızda)
tutmayın. Kim bunu yaparsa muhakkak kendisine zulmetmiş olur. Allah’ın âyetlerini alaya almayın.
Allah’ın üzerinizdeki nimetlerini anın, size kendisi ile öğüt vermek üzere indirdiği Kitâb ve
Hikmet üzerinde düşünün. Allah’tan sakının ve bilin ki Allah her şeyi hakkıyla bilendir.
230. Yüce Allah şöyle buyurmaktadır:“Eğer erkek (bir daha)” üçüncü defa “boşarsa ondan sonra artık (o kadın) başka bir koca ile nikahlanmadıkça” yani sahih bir nikah
ile nikahlanıp yeni kocası onunla ilişki kurmadıkça “ona (ilk kocasına) helâl olmaz.”
Nikahın sahih olması ve bu ikinci kocanın onunla ilişki kurmasının şart olması şundan dolayıdır:
Şer’î bir nikah ancak sahih olan nikaha denir. Sahih olan nikahın da kapsamına hem akit hem de
ilişki kurmak girmektedir. Bu ittifakla kabul edilmiş bir husustur. Bu, ikinci kocanın da
isteyerek nikâh yapmasını kaçınılmaz kılmaktadır. Eğer bu nikâhtan kastı kadının birinci kocaya
helâl olmasını sağlamak ise bu, nikah değildir ve kadının ilk kocasına helâl olması sonucunu da
doğurmaz. Böyle birisinin bu kadın ile ilişki kurması da bir fayda sağlamaz; çünkü bu kişi şer’î
manada koca değildir.
Şâyet ikinci koca onunla evlenmek isteğiyle nikahlanır ve onunla ilişki kurarsa daha sonra da
ondan ayrılır ve kadının iddeti biter ise o takdirde “Allah’ın sınırlarına dosdoğru uyacaklarını inanırlarsa onlara”
birinci koca ile karısına “birbirlerine dönmelerinde” yani aralarında
yeni bir nikah akdi yapmalarında “bir vebal yoktur.” Akit yapmalarının
gereği geri dönmenin kendilerine izafe edilmesinden dolayıdır. Bu da karşılıklı rızaya itibar
edileceğine delilidir. Bununla birlikte geri dönmeleri için her ikisinin de “Allah’ın sınırlarına dosdoğru uyacaklarına inanmaları”
gerekir. Yani her birisi diğerinin hakkını yerine getireceği kanaatine sahip olmalıdır. Bu ise
daha önce ayrılıkla sonuçlanan birlikteliklerine pişman olmaları ve onun yerine artık güzel bir
şekilde geçinmeyi kararlaştırmaları ile olur. O takdirde geri dönmelerinde onlar için bir vebal
yoktur. Âyet-i kerimenin mefhumundan anlaşıldığına göre şâyet Allah’ın sınırlarını gereği gibi
uygulayamayacakları kanaatine sahip olurlarsa, yani önceki hallerinin hâlâ devam ettiğini, kötü
geçinme duygularının yine olduğu gibi devam ettiği kanaatinin ağır bastığını tespit ederlerse bu
işe tekrar kalkışmalarında vebal vardır. Çünkü bütün işlerde eğer Allah’ın emri uygulanmayacak
ve Allah’a itaat edilmeyecek olursa o işleri yapmaya kalkışmak helâl değildir.
Buradan insanın herhangi bir işi yapmak istediği özellikle de küçük ve büyük idarecilikleri
(başkalarının sorumluluklarını) üstleneceği takdirde kendisini iyice
ölçüp tartması gerektiğinin delilidir. Eğer bunları yerine getirebilecek gücü kendinde görür ve
kendine güvenirse bu işleri üstlenmeye kalkışmalı, aksi takdirde uzak durmalıdır.
Yüce Allah bu büyük hükümleri beyan ettikten sonra şöyle buyurmuştur:“Bunlar Allah’ın sınırlarıdır”
yani belirlediği, beyan ettiği ve açıkça ortaya koyduğu şer’i hükümleridir. “O, bunları bilen bir topluluk için açıklamaktadır.”
Bunları bilen bir topluma açıklamıştır. Çünkü bunlardan yararlanacaklar ve başkalarına faydalı
olacaklar ancak onlardır. Bu buyrukta ilim ehlinin faziletine açık bir işaret vardır. Çünkü Yüce
Allah sınırlarını özel olarak onlara açıkladığını beyan etmekte; bu açıklamada onların maksat
olarak gözetildiklerini ifade buyurmaktadır. Yine bu buyruktan Yüce Allah’ın, kullarının,
Rasûlü’ne indirdiği sınırlarını bilmelerini ve bu hususlara dair yeterince bilgi sahibi
olmalarını istediği de anlaşılmaktadır. Daha sonra Yüce Allah şöyle buyurmaktadır:
231. “Kadınları” bir veya iki ric’î talak ile “boşadığınızda iddetlerinin bitmesi yaklaştı mı”
iddetlerini bitirmelerine yakın bir süre kaldı mı “artık onları ya iyilikle tutun veya iyilikle salın”
yani ya onların haklarını yerine getirmek niyeti ile onlara dönün yahut da dönmeden ve onlara
zarar da vermeden onları bırakın. İşte bundan dolayıdır ki daha sonra:“Yalnız” bu işte helâli -ki bu maruf bir şekilde onları tutmaktır- çiğneyip harama -ki bu da zarar vermek niyeti ile onları tutmaktır- düşmek sureti ile “haddi aşıp onlara zarar vermek için onları (nikâhınızda) tutmayın.”“Kim bunu yaparsa muhakkak kendisine zulmetmiş olur.” Haksızlık mahlûka
yapılmış olsa dahi bunun zararı zarar vermek isteyenedir.
“Allah’ın âyetlerini alaya almayın.” Yüce Allah sınırlarını gâyet açık
bir şekilde beyan edip bundan maksadın onları öğrenip gereğince amel etmek, sınırlarında durup
onları aşmamak olduğunu -çünkü Yüce Allah bu hükümleri boşuna indirmiş değildir, aksine onları
hak, doğruluk ve ciddiyetle indirmiştir- bildirdikten sonra burada bunları alaya almayı, yani
onları oyuncak edinmeyi yasaklamaktadır. Onları oyuncak edinmek ise onlara karşı küstahça
davranmak ve onların gereklerini yerine getirmemektir. Mesela nikâh altında tutmayı yahut
ayrılmayı zarar vermek kastı ile yapmak, çok boşamak ya da üç talakı bir arada vermek böyledir.
Yüce Allah ise rahmetinin bir tecellisi ve erkeğin maslahatına uygun olarak boşama hakkını
birbiri ardınca, sırayla olacak şekilde vermiştir.
“Allah’ın üzerinizdeki nimetlerini” bütün nimetlerini dil ile O’na hamd
ve sena ederek, kalp ile bu nimetleri itiraf ve ikrar ederek, azalarla da bu nimetleri Allah'a
itaatte kullanmak sureti ile “anın, size kendisi ile öğüt vermek üzere indirdiği Kitab ve hikmet”
yani sünnet-i seniyye “üzerinde düşünün.” Çünkü bu ikisi ile size hayır
yollarını göstermiş ve bu yolları izlemeye teşvik etmiştir. Kötülük yollarını da belirtmiş ve
onları izlemekten de sakındırmıştır. Kendi zatını, dostlarına ve düşmanlarına nasıl davrandığını
size bildirmiş, önceden bilmediğiniz pek çok şeyleri de size öğretmiştir. Buradaki “hikmet”ten kastın, Şeriatın sırları olduğu da söylenmiştir. Çünkü kitapta pek çok hüküm vardır. Yüce Allah’ın bu emir ve yasaklarındaki hikmetin beyan edilmesi işte bu hikmetin kapsamındadır, denilmiştir. Her iki anlam da doğrudur.
İşte bundan dolayı Yüce Allah: “size kendisi ile öğüt vermek üzere...” buyurmuştur. Yani üzerinize
indirilenler ile öğüt vermek üzere... Bu ifade “hikmet”ten kastın, Şeriatın sırları olduğu görüşünü kuvvetlendirmektedir. Çünkü öğüt vermek hüküm ve hikmetin açıklanması ve korkutma yahut teşvik ile olur. Hükmün açıklanması ile cahillik ortadan kalkar. Teşvik ile birlikte olan hikmet, o hükümlere rağbet göstermeyi gerektirir. Korkutma ile birlikte olan hikmet de korkmayı gerektirir. O halde bütün işlerinizde “Allah’tan sakının ve bilin ki Allah her şeyi hakkıyla bilendir.”
İşte bunun için O, bütün zaman ve mekanlarda maslahatlara uygun düşen bu hükümleri size son
derece açık ve sağlam bir şekilde beyan etmiştir.
Se divorziate dalle vostre mogli ed il periodo di scadenza del temine si avvicina, potete riprenderle oppure proseguire con il divorzio, ma con le buone maniere, finché non scada il termine. Non le riprendete per fare loro del male, come accadeva ai tempi dell'ignoranza; e chi fa ciò allo scopo di arrecare loro danno, non fa altro che danneggiare se stesso, rischiando di cadere nel peccato e rischiando la punizione. Non sottovalutate i segni di Allāh, compiendo manipolazioni e oltraggi, e ricordate le grazie di Allāh su di voi: tra le più importanti, vi è la rivelazione del Corano القرآن e la Sunnah السُّنَّة; in questo modo, Egli vi ammonisce per spronarvi e avvertirvi. Temete Allāh obbedendo ai Suoi ordini e rispettando i suoi divieti, e sappiate che in verità Allāh è Onnisciente: nulla Gli è ignoto, e vi retribuirà per le vostre azioni.
Kapag nagdiborsiyo kayo ng mga maybahay ninyo at nalapit sila sa pagwawakas ng `iddah nila, nasasainyo na makipagbalikan kayo sa kanila o umiwan kayo sila ayon sa nakabubuti nang walang pagbalik hanggang sa matapos ang `iddah nila. Huwag kayong makipagbalikan sa kanila alang-alang sa paglabag sa kanila at pamiminsala sa kanila gaya ng ginagawa noon sa Panahon ng Kamangmangan. Ang sinumang gumagawa niyon nang may layon ng pamiminsala sa kanila ay lumabag nga sa katarungan sa sarili niya sa pamamagitan ng pagsalang nito sa kasalanan at kaparusahan. Huwag kayong gumawa sa mga tanda ni Allāh bilang tampulan ng pangungutya sa pamamagitan ng paglalaru-laro sa mga ito at paglalakas-loob laban sa mga ito. Umalaala kayo sa mga biyaya ni Allāh sa inyo. Kabilang sa pinakadakila sa mga ito ang pinababa Niya sa inyo na Qur'ān at Sunnah, na nagpapaalaala Siya sa inyo sa pamamagitan nito bilang pagpapaibig para sa inyo at pagpapasindak. Mangamba kayo kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya. Alamin ninyo na si Allāh sa bawat bagay ay Maalam kaya walang nakakukubli sa Kanya na anuman. Gaganti Siya sa inyo dahil sa mga gawa ninyo.
When you divorce women and they approach the end of their waiting period, you have the right to take them back or to leave them in a good way until their waiting period is over. Do not take them back in order to oppress and harm them, as was the practice in the period before Islam. Whoever acts with the aim of causing harm to them has wronged himself by exposing himself to sin and punishment. Do not make Allah’s words the object of mockery and play. Remember Allah’s favours on you: most importantly, the revelation you have received in the form of the Qur’ān and Sunnah, through which He reminds you to encourage and warn you. Fear Allah by fulfilling His instructions and avoiding His prohibitions. Know that Allah knows everything and that nothing is hidden from Him. He will reward you for your actions.
Cuando pidan el divorcio a su esposa y el plazo de espera esté próximo a cumplirse, pueden reconciliarse o divorciarse de forma definitiva. No se reconcilien con el fin de hostigar y perjudicar a la mujer como era la costumbre en la época preislámica. Aquel que se reconcilie su esposa para perjudicarla es un opresor exponiéndose al pecado y al castigo. No hagan de las aleyas de Al‑lah objeto de burla tomándolas a la ligera y mofándose de ellas, y recuerden los beneficios con los que Al‑lah los ha colmado, entre ellos el Corán y la Sunna que les reveló. Él les recuerda esto con el fin de instigarlos a que Lo obedezcan y disuadirlos de la desobediencia. Teman a Al‑lah aceptando Sus mandatos y apartándose de lo que está prohibido, y sepan que Al‑lah lo sabe todo: nada se le escapa y los retribuirá por sus obras.
Commentary:
In the previous two verses, it will be recalled, important rules of the law of talaq (divorce) were given. Also delineated there was the just and moderate system of divorce in Islam. Now some other relevant injunctions and rulings have been mentioned in the verses under discussion (231 - 232).
Special instructions for revocation of divorce
or annulment of marriage
The first rule given in the first verse is: When women divorced revocably reach near the completion of their ` iddah (waiting period), the husband has two choices; either he may revoke his divorce and let her continue to be married to him or he may not revoke his divorce, discontinue the nikah relationship and release her totally.
But along with both these choices, the noble Qur'an places a restriction which requires that a wife, if retained, must be retained in accordance with a manner well-recognized and should it come to a parting of ways, even then, the parting should be in accordance with the rule as approved by the Shari'ah. Here, the word (in fairness), which appears separately at both the places, suggests that there are some conditions and rules governing the choice of retaining, similarly as there are, in the choice of releasing. When choice is made from either of the two options, it must be done in accordance with the method prescribed by the Shari` ah and not under the heat of spot anger or sentiments. Some of these rules of Islamic law appear in the Qur'an itself. Rest of the details have been given by the Holy Prophet ﷺ
For instance, should the thought of ugly consequences of separation after the incident of divorce produce a change of heart in favour of revoking it and keeping the marriage intact, then the Shari'ah has a method. It stipulates that the purpose in doing so should be to wash out past anger and displeasure and resolve to live anew in good family relationship with intention to give her the due rights. The purpose should not be to hold the woman in captivity or to harass and torture her. Therefore, the following words were said in the verse under reference: وَلَا تُمْسِكُوهُنَّ ضِرَارًا لِّتَعْتَدُوا ، that is, 'do not retain them with intent to harm them unjustly'.
The other method of rajah (revocation) has been mentioned in
Surah Al-Talaq:
وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِّنكُمْ وَأَقِيمُوا الشَّهَادَةَ لِلَّـهِ
And let two trustworthy persons from amongst you be witnesses; then, let witness be given if needed, precisely for the sake of Allah, (without fear or favour). (65:2)
It means that anyone intending to take his wife back by raj'a راجع (revocation) should invite two trustworthy Muslims to act as witnesses. Out of the many advantages it has, one is the possible use of these witnesses in case there is a legal claim against raj’ a راجع filed by the woman.
Moreover, if the rule of having witnesses on raj’ a راجع is not observed there is a possibility that someone, out of selfishness or Satanic instigation, comes up with a claim, even after the ` iddah has expired, that he had already done his raj’ a راجع (revocation) before the expiry of ` iddah (waiting period).
In Order to eradicate these evils, the Holy Qur'an has directed that the act of revocation should have two trustworthy witnesses.
Looking at the other side of the matter, it is also possible that hearts remain heavy and anger does not go away even after the long span of ` iddah which has given them sufficient time for thinking. So, a termination of relationship may seem to be the choice, in which case the danger of hostile emotions flaring up is acute, which again may become contagious -- starting from two persons, it could envelope two families and could become, for both, a danger for both this world and the Hereafter. To offset this danger, it was briefly said: أَوْ سَرِّحُوهُنَّ بِمَعْرُوفٍ ‘Or release them in fairness,' that is, if you have to leave or free a wife and sever your relationship with her, that too, must be done in accordance with the recognised method. Some details of this method are given in the noble Qur'an itself; rest of the details stand proved through what the Holy Prophet ﷺ said and did.
For instance, in the preceding verse, it was said: وَلَا يَحِلُّ لَكُمْ أَن تَأْخُذُوا مِمَّا آتَيْتُمُوهُنَّ شَيْئًا that is, do not take back (without a valid ground admitted by the Islamic Law) that which you have already given to the woman as mahr (dower), in return for the divorce, or go about demanding some other compensation.
Then, in the following verse, it was said: وَلِلْمُطَلَّقَاتِ مَتَاعٌ بِالْمَعْرُوفِ ۖ حَقًّا عَلَى الْمُتَّقِينَ ﴿241﴾, that is, 'for all divorced women, there is some benefit as recognized rightly due on those who fear Allah'. The explanation of: مَتَاعٌ mata` or compensatory benefit to be given to a divorced wife is that she should be given some present or cash or a set of clothing at the least. Thus the fulfillment of some rights of the divorced wife has been made mandatory for the divorcing husband while the fulfillment of some others has been assigned to him in the form of kind treatment and good conduct. This is a chaste lesson in high morals and social manners which points to the fact that, just as the marriage was a transaction and mutual contract, the divorce is the termination of a transaction. There is no reason why the termination of this transaction should be a hotbed of enmity and hostility. The final annulment of the transaction should also be done decently and compassionately, that is, following talaq, the divorced wife should be given some benefits.
The details of this 'benefit° are that he should allow her to stay in the family house during ` iddah, pay for her total sustenance, pay the full amount of mahr (dower) if still unpaid while intercourse has already occurred; and in case the incident of divorce has occurred before intercourse, then half of the dower should be paid in good cheer. All these are obligatory rights which have to be given to a divorced woman necessarily; however, it is not only desirable but excellent as well, if the divorced wife, on her parting day, goes with some cash or at the least, with a set of clothing as parting gift. Subhan Allah سبحان اللہ ، what a decent teaching it is -- all that customarily causes quarrels and fights and takes families to ruin has been so wisely transformed into everlasting goodwill and peace.
After all these injunctions, it was said: وَمَن يَفْعَلْ ذَٰلِكَ فَقَدْ ظَلَمَ نَفْسَهُ that is, anyone who acts against these divine commands will harm none but himself. It is obvious that Hereafter (the life to come) will be the place where every injustice and cruelty will be avenged in the sight of Allah and the oppressor is not going to move one step forward unless the oppressed is avenged.
If we ponder with discernment and hindsight, we shall discover that, if some oppressor gets away with his cruelty against the oppressed, the evil consequences of this act do disgrace him, more than often, right here in this world. He may or may not comprehend it, but fairly often, he is overtaken by misfortunes which make him taste at least some retribution of his oppression during his life of the mortal world. This is what Shaykh Sa'di, mercy be on him, said in a Persian couplet:
پیداشت ستمگر کہ جفا برما کرد
برگردنِ ---- بماند و برما بگزشت
The oppressor presumed that he had hit me. But his weapon boomeranged back into his neck while it sailed past me!
The noble Qur'an has an approach which is wise, and a style that is special, when it does not describe law in the manner penal laws of the world are described. It rather explains its injunctions in a sympathetic and persuasive manner, showing its wisdom and describing the series of losses man suffers while acting against it, which, if duly understood, will render one incapable of embarking on such crimes. So, behind every law there comes the reminder that man must fear Allah and that man should never forget his accountability in the Hereafter.
Do not make a marriage and divorce a plaything
The second rule presented in this verse is that the word of Allah should not be taken lightly as some amusement: وَلَا تَتَّخِذُوا آيَاتِ اللَّـهِ هُزُوًا ‘And do not take the verses of Allah in jest.' According to one explanation of the expression -- playing games with the verses of Allah or making a mockery of it -- means acting against Divine ordinances in matters of marriage and divorce. The second explanation reported from Sayyidna Abu al-Darda' ؓ is that some people during pre-Islam Arabia would give divorce or free a slave, then they would go back on their word and start saying that this was all in fun; talaq (divorce) or ` itaq (to free a slave) was not intended. Thereupon, this verse was revealed which gave the ruling that anyone going through divorce and marriage, even if it be playfully or jokingly, would find these enforced and the plea of 'having no intention' will not be accepted as valid.
The Holy Prophet ﷺ has said that there are three things in which acting seriously, or in jest, are both equal: One -- talaq (divorce); two - ` itaq (to free a slave); three -- nikah (marriage) (reported by Ibn Marduwayh from Ibn al-'Abbas and Ibn a1-Mundhir from ` Ubadah ibn al-Samit).
This hadith has been reported from Sayyidna Abu Hurayrah ؓ in the following words:
ثلاث جدھن جَد و ھزلھن جَد : النکاح و الطلاق والرجعۃ
It means that there are three things which take effect equally whether done seriously or jokingly. These are: The marriage, the divorce and the revocation of divorce. (Mazhari)
The Islamic law governing these three is: Should a man and a woman go through the process of offer and acceptance before witnesses, even if it be without any intention or just in jest, the marriage stands solemnized anyway. Similarly, if divorce is given in clear words, without any intention, or just in jest, divorce takes effect; or revocation, if done, becomes valid too. Similarly again, if a slave is playfully declared to be free, the slave becomes free. Jest or fun are not taken as valid excuses.
After stating this injunction, the noble Qur'an then educates man, in its unique style, how he should obey Allah Almighty and fear the consequences of the life to come (akhirah). It was said:
وَاذْكُرُوا نِعْمَتَ اللَّـهِ عَلَيْكُمْ وَمَا أَنزَلَ عَلَيْكُم مِّنَ الْكِتَابِ وَالْحِكْمَةِ يَعِظُكُم بِهِ ۚ وَاتَّقُوا اللَّـهَ وَاعْلَمُوا أَنَّ اللَّـهَ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿231﴾
That is, And remember the grace of Allah on you and what He has revealed to you of the Book and the wisdom giving you good counsel thereby. And fear Allah, and be sure that Allah is all-knowing in respect of everything'
It means: He knows the secrets hidden in your hearts, your intentions and your purposes. Therefore, when you have to release your wife from your marriage bond by giving divorce, you should do so with the intention of avoiding mutual disputes, loss of mutual rights and doing injustice, and not with the intention of releasing anger on your wife or disgracing or hurting her.
The basic rules of giving a divorce
The third rule identified in this verse is: Should a man be left with no other option but divorce, then the basic and true method in the view of Shari'ah and Sunnah is that he should give one revocable divorce in clear and unambiguous words so that the choice of taking the wife back remains open. Words that cause sudden severance of marriage relationship should not be spoken. This is known as al-talaq al-ba` in الطلاق الباین ، the divorce that cannot be revoked. In addition to this, reaching three talaqs must be avoided following which even fresh marriage between the couple becomes haram (unlawful). This point is indicated by the use of the universal and unqualified words in طَلَّقْتُمُ النِّسَاءَ (when you have divorced women), because the injunction contained in this verse covers only one or two revocable talaqs. It does not concern the irrevocable three talaqs; but the Holy Qur'an, by not mentioning any related qualification, has suggested that the real talaq (divorce) is none other than the revocable talaq as approved by the Shari'ah. Other forms are not devoid of repugnance or undesirability.
Apabila kalian menceraikan istri-istri kalian, kemudian masa idah mereka mendekati habis, maka kalian boleh merujuk mereka atau meninggalkan mereka secara baik-baik tanpa rujuk sampai masa idah mereka berakhir. Janganlah kalian merujuk mereka semata-mata untuk menyengsarakan dan merugikan mereka seperti yang terjadi pada masa jahiliah. Barang siapa melakukan hal itu dengan tujuan menyengsarakan pihak wanita, maka ia telah menganiaya dirinya sendiri dengan cara menjerumuskan dirinya ke dalam dosa dan hukuman. Janganlah kalian menjadikan ayat-ayat Allah sebagai objek olok-olok dengan mempermainkan dan memperlakukannya secara tidak pantas, serta ingatlah nikmat-nikmat Allah yang kalian dapatkan, yang salah satunya ialah turunnya Al-Qur`ān dan Sunnah kepadamu. Allah mengingatkan kalian akan hal ini untuk memotivasi kalian (melakukan kebaikan) sekaligus menakut-nakuti agar tidak berbuat buruk. Takutlah kalian kepada Allah dengan cara menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya, serta ketahuilah bahwa Allah Maha Mengetahui segala sesuatu, sehingga tidak ada sesuatu pun yang luput dari pengetahuan-Nya, dan Dia akan memberi kalian balasan yang setimpal dengan amal perbuatan kalian.
Eğer kadınlarınızı boşar ve bekleme sürelerinin bitişi yaklaşırsa, bekleme süresinin bitmesi dışında, bilinen ölçülere göre onları geri alma veya o halde bırakma hakkınız vardır. Cahiliye döneminde yapıldığı gibi haksızlık yapmak ve zarar vermek için onları geri almayın. Kim bunu onlara zarar vermek maksadıyla yaparsa, kendisini günah ve cezaya sokarak sadece kendisine zulmetmiş olur. Allah’ın ayetleriyle oynayarak veya ayetlerine karşı (küstahça) cesarette bulunarak eğlence konusu yapmayın. Allah’ın sizin üzerinize olan nimetlerini hatırlayın. Onların en büyüklerinden biri de üzerinize indirdiği Kur'an ve sünnettir. Bu hükümleri sizi teşvik etmek ve korkutmak için hatırlatıyor. Emirlerini yerine getirerek ve yasaklarından sakınarak Allah’tan korkun. Şunu bilin ki Allah her şeyi bilir ve O'na hiçbir şey gizli kalmaz. Amellerinize göre de sizlere karşılığını verecektir.
Even after taking a decision as regards separation, one must continue to consider the possibility of reconciliation. Even when relationships have to be finally severed, one must not take this as an end to all human relations. Even at such trying turns we have to fully adhere to God’s law. In carrying out the commands of the Islamic law, no legal loopholes or excuses should be sought to evade their execution. In the observance of the law, the spirit behind the words must be given great importance. For instance what the husband had given to his wife during their marriage should not be taken back after separation. If before their separation they showed goodwill towards each other, they should also be on their best behaviour during their separation. A man once divorced his wife and did not return to her during the time of waiting. After this period had come to an end, he had second thoughts and, along with some other prospective husbands, he too made her a proposal of marriage. The woman was willing to remarry her former husband, but her brother objected to it. He sought to thwart their reunion, but the Quran decreed that when both agreed between themselves in a lawful manner, they should not be prevented from being reunited.
Lorsque vous répudiez vos épouses et que leur délai de viduité est sur le point d’expirer, vous pouvez les reprendre ou les laisser convenablement terminer leur délai de viduité sans les reprendre.
Ne les reprenez pas afin de les persécuter et de leur porter préjudice comme c’était l’usage durant l’époque préislamique.
Quiconque reprend son épouse afin de lui porter préjudice commet une injustice envers lui-même en s’exposant aux péchés et à la punition.
Ne faites pas des versets d’Allah un objet de moquerie en les prenant à la légère et en les bafouant, et rappelez-vous les bienfaits dont Allah vous a comblés, parmi lesquels figurent le Coran et la Sunna qu’Il vous a révélés.
Il vous rappelle cela afin de vous inciter à Lui obéir et vous dissuader de Lui désobéir.
Craignez Allah en vous conformant à Ses commandements et en délaissant ce qu’Il interdit, et sachez qu’Allah sait tout: rien ne Lui échappe et Il vous rétribuera pour vos œuvres.
Being Kind to the Divorced Wife
This is a command from Allah to men that when one of them divorces his wife with a reversible divorce, he should treat her kindly. So when her term of `Iddah (waiting period) nears its end, he either takes her back in a way that is better, including having witnesses that he has taken her back, and he lives with her with kindness. Or, he should release her after her `Iddah finishes and then kindly asks her to depart from his house, without disputing, fighting with her or using foul words. Allah then said:
وَلاَ تُمْسِكُوهُنَّ ضِرَارًا لِّتَعْتَدُواْ
(But do not take them back to hurt them,)
Ibn `Abbas, Mujahid, Masruq, Al-Hasan, Qatadah, Ad-Dahhak, Ar-Rabi` and Muqatil bin Hayyan said that a man used to divorce his wife, and when her `Iddah came near its end, he would take her back to harm her and to stop her from marrying someone else. He then divorced her and she would begin her `Iddah and when her `Iddah term neared its end, he would take her back again, so that the term of `Iddah would be prolonged for her. After that, Allah prohibited this practice. Allah has also threatened those who indulge in such practices, when He said;
وَمَن يَفْعَلْ ذَلِكَ فَقَدْ ظَلَمَ نَفْسَهُ
(...and whoever does that, then he has wronged himself.) meaning, by defying Allah's commandments. Allah then said:
وَلاَ تَتَّخِذُواْ آيَـتِ اللَّهِ هُزُوًا
(And treat not the verses (Laws) of Allah in a jest,)
Ibn Jarir said that Abu Musa (Al-Ash`ari) narrated that Allah's Messenger ﷺ once became angry at the Ash`ari tribe. Abu Musa went to him and said, "O Messenger of Allah ﷺ! Are you angry with the Ash`ariyyin" The Prophet said:
«يَقُولُ أَحَدُكُمْ: قَدْ طَلَّقْتُ، قَدْ رَاجَعْتُ، لَيْسَ هَذَا طَلَاقُ الْمُسْلِمِينَ، طَلِّقُوا الْمَرْأَةَ فِي قُبُلِ عِدَّتِهَا»
(One of you says, `I divorced her' -then says- `I took her back!' This is not the appropriate way Muslims conduct divorce. Divorce the woman when she has fulfilled the term of the prescribed period.)
Masruq said that the Ayah refers to the man who harms his wife by divorcing her and then taking her back, so that the `Iddah term is prolonged for her. Al-Hasan, Qatadah, `Ata' Al-Khurasani, Ar-Rabi` and Muqatil bin Hayyan said, "He is the man who divorces his wife and says, `I was joking.' Or he frees a servant or gets married and says, `I was only joking.' Allah revealed:
وَلاَ تَتَّخِذُواْ آيَـتِ اللَّهِ هُزُوًا
(And treat not the verses (Laws) of Allah in a jest,)
Then such men were made to bear the consequences of their actions.
Allah then said:
وَاذْكُرُواْ نِعْمَتَ اللَّهِ عَلَيْكُمْ
(. ..but remember Allah's favors on you,) meaning, by His sending His Messenger with the right guidance and clear signs to you:
وَمَآ أَنزَلَ عَلَيْكُم مِّنَ الْكِتَـبِ وَالْحِكْمَةِ
(...and that which He has sent down to you of the Book (i.e., the Qur'an) and Al-Hikmah) meaning the Sunnah,
يَعِظُكُمْ بِهِ
(...whereby He instructs you.) meaning, commands you, forbids you and threatens you for transgressing His prohibitions. Allah said:
وَاتَّقُواْ اللَّهَ
(And fear Allah) meaning, concerning what you perform and what you avoid,
وَاعْلَمُواْ أَنَّ اللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ
(and know that Allah is All-Aware of everything.) none of your secret or public affairs ever escapes His knowledge, and He will treat you accordingly.
Và khi các ngươi đã ly dị những người vợ của các ngươi rồi họ sắp hết 'Iddah (thời gian ở vậy được qui định cho họ), các ngươi được phép trở lại chung sống hoặc không trở lại đến hết 'Iddah. Các ngươi không được phép quay lại với họ với mục đích hành hạ và gây khổ sở cho họ giống như chế độ thời tiền Islam. Ai có chủ định gây hại vợ là y đã tự gây hại bản thân mình, tự đẩy thân mình vào tội lỗi và hình phạt phía trước. Các ngươi chớ lấy các lời phán của Allah mang ra để trêu đùa hay xúc phạm, các ngươi hãy tưởng nhớ các ân huệ mà Allah đã ban cho các ngươi và ân huệ lớn nhất là Ngài đã thiên khải cho các ngươi Qur'an và Sunnah để khuyến cáo và nhắc nhở các ngươi. Các ngươi hãy kính sợ Allah mà tuân thủ theo các giáo điều của Ngài và tránh xa mọi thứ bị Ngài cấm, các ngươi hãy luôn biết rằng Allah hằng biết rõ mọi điều các ngươi làm, không có bất cứ thứ gì có thể che giấu được Ngài và Ngài sẽ ban thưởng dựa vào việc làm của các ngươi.
Kada razvedete svoje žene pa se približe kraju pričeka, još uvijek imate pravo na lijep način da ih vratite, ili da ih ostavite do kraja pričeka. Nemojte ih vraćati da biste im naštetili i nepravdu činili, kao što su to radili pagani. To ko radi kako bi im naštetio, takav je sebi nepravdu učinio, jer se izložio grijehu i kazni. Nemojte se igrati Allahovim ajetima, i sjetite se Allahovih blagodati prema vama, a jedna od najvećih blagodati je Njegovo objavljivanje Kur'ana i sunneta. Allah vas na ovo podsjeća kako bi vas podstakao i upozorio, pa bojte se Allaha činjenjem onoga što je naredio i klonjenjem onoga što je zabranio, i znajte da Allah sve zna, da Mu ništa skriveno nije i da će vas nagraditi ili kazniti za vaša djela.
Ako razvede svoje žene manje od tri puta, i završi se njihov priček, nemojte ih sprečavati, o staratelji, da se vrate svojim muževima novim bračnim ugovorom, ako to žele i ako su saglasne sa svojim muževima oko toga. Tim propisom, koji u sebi sadrži zabranu njihovog sprečavanja, opominje se onaj od vas koji vjeruje u Allaha i Sudnji dan. Takav postupak uzrokuje mnogo dobra za vas, i čistiji je za vašu čast i vaša djela. Allah zna suštinu i rezultate svega, dok vi ne znate.
Lorsqu’une femme a été répudiée une ou deux fois et que son délai de viduité expire, ne lui interdisez pas, ô tuteurs, de retourner auprès de son époux avec un nouvel acte de mariage si elle le désire et s’est accordée sur cela avec son époux.
C’est un rappel qui s’adresse à celui qui croit en Allah et au Jour Dernier.
Ceci augmente la part de bien en vous et purifie vos œuvres et vos honneurs des souillures qui les entachent. Allah connaît la réalité des choses et ce qu’il en advient alors que vous ne les connaissez pas.
The Wali (Guardian) of the Divorced Woman should not prevent Her from going back to Her Husband
`Ali bin Abu Talhah reported that Ibn `Abbas said, "This Ayah was revealed about the man who divorces his wife once or twice and her `Iddah finishes. He later thinks about taking her back in marriage and the woman also wishes that, yet, her family prevents her from remarrying him. Hence, Allah prohibited her family from preventing her." Masruq, Ibrahim An-Nakha`i, Az-Zuhri and Ad-Dahhak stated that this is the reason behind revealing the Ayah (2:232). These statements clearly conform to the apparent meaning of the Ayah.
There is no Marriage without a Wali (for the Woman)
The Ayah (2:232) also indicates that the woman is not permitted to give herself in marriage. Rather, she requires a Wali (guardian such as her father, brother, adult son, and so forth) to give her away in marriage, as Ibn Jarir and At-Tirmidhi have stated when they mentioned this Ayah. Also, a Hadith states that:
«لَا تُزَوِّجُ الْمَرْأةُ الْمَرْأَةَ، ولَا تُزَوِّج الْمَرأةُ نَفْسَهَا، فَإِنَّ الزَّانِيَةَ هِيَ الَّتِي تُزَوِّجُ نَفْسَهَا»
(The woman does not give another woman away for marriage and the woman does not give herself away in marriage, for only the adulteress gives herself away for marriage.)
Another Hadith states:
«لَا نِكَاحَ إلَّا بِوَلِيَ مُرْشِدٍ وَشَاهِدَيْ عَدْل»
(No marriage is valid except with the participation of a mature Wali and two trustworthy witnesses.)
The Reason behind revealing the Ayah (2:232)
It was reported that this Ayah was revealed about Ma`qil bin Yasar Al-Muzani and his sister. Al-Bukhari reported in his Sahih, when he mentioned the Tafsir of this Ayah (2:232), that the husband of the sister of Ma`qil bin Yasar divorced her. He waited until her `Iddah finished and then asked to remarry her, but Ma`qil refused. Then, this Ayah was sent down:
فَلاَ تَعْضُلُوهُنَّ أَن يَنكِحْنَ أَزْوَجَهُنَّ
(...do not prevent them from marrying their (former) husbands.)
Abu Dawud, At-Tirmidhi, Ibn Abu Hatim, Ibn Jarir and Ibn Marduwyah and Al-Bayhaqi reported this Hadith from Al-Hasan from Ma`qil bin Yasar. At-Tirmidhi rendered this Hadith authentic and in his narration, Ma`qil bin Yasar gave his sister in marriage for a Muslim man during the time of Allah's Messenger ﷺ. She remained with him for a while and he divorced her once and did not take her back until her `Iddah finished. They then wanted to get back with each other and he came to ask her for marriage. Ma`qil said to him, "O ungrateful one! I honored you and married her to you but you divorced her. By Allah! She will never be returned to you." But Allah knew his need for his wife and her need for her husband and He revealed:
وَإِذَا طَلَّقْتُمُ النِّسَآءَ فَبَلَغْنَ أَجَلَهُنَّ
(And when you have divorced women and they have fulfilled the term of their prescribed period, ) until He said:
وَأَنتُمْ لاَ تَعْلَمُونَ
(...and you know not.)
When Ma`qil heard the Ayah, he said, "I hear and obey my Lord." He then summoned the man and said, "I will honor you and let you remarry (my sister)." Ibn Marduwyah added (that Ma`qil said), "And will pay (the expiation) for breaking my vow."
Allah said:
ذلِكَ يُوعَظُ بِهِ مَن كَانَ مِنكُمْ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ
(This (instruction) is an admonition for him among you who believes in Allah and the Last Day.) meaning, prohibiting you from preventing the women from marrying their ex-husbands, if they both agree to it,
مَن كَانَ مِنكُمْ
(among you) O people,
يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ
(who believes in Allah and the Last Day.) meaning, believes in Allah's commandments and fears His warnings and the torment in the Hereafter. Allah said:
ذلِكُمْ أَزْكَى لَكُمْ وَأَطْهَرُ
(That is more virtuous and purer for you.) meaning, obeying Allah's Law by returning the women to their ex-husbands, and abandoning your displeasure, is purer and cleaner for your hearts,
وَاللَّهُ يَعْلَمُ
(Allah knows) the benefits you gain from what He commands and what He forbids.
وَأَنتُمْ لاَ تَعْلَمُونَ
(and you know not) the benefits in what you do or what you refrain from doing.
Apabila kamu menceraikan isteri-isterimu kurang dari tiga kali dan masa iddah mereka sudah berakhir, maka janganlah kalian -wahai para wali- melarang mereka untuk kembali kepada (mantan) suami-suami mereka dengan akad nikah yang baru, jika mereka menginginkan hal itu dan ada persetujuan dengan (mantan) suami-suami mereka. Ketentuan hukum yang berisi larangan melarang mereka itu adalah peringatan bagi orang yang beriman kepada Allah dan hari Akhir. Hal itu lebih memungkinkan bagi berkembangnya kebaikan di dalam diri kalian dan lebih memungkinkan bagi kesucian harga diri dan perbuatan kalian dari segala macam kotoran. Allah Mengetahui hakikat dan akibat dari segala sesuatu, sedangkan kalian tidak mengetahuinya.
Literally ‘when you have divorced wives and they reach the end of their waiting period’.
Rules of the remarriage of the divorced women
The second verse stops the unjust treatment meted out to divorced women, that is, they are discouraged to marry again. In some cases the first husband generally opposes the idea of his divorced wife marrying someone else and considers this to be a violation of his honour. In some families, even guardians of the divorced woman stop her from marrying a second time -- some of them often do that out of greed hoping to let her marry only when there is some financial gain for them. There are times when the divorced woman agrees to remarry her former husband but the guardians and relatives develop a sort of hostility towards him after the incident of divorce. As such, they oppose their remarriage even after both of them agree to it. Stopping free women, without any valid reason admitted by Islamic law, from marrying at their choice, is a grave injustice whether it comes from the former husband or from the guardians of the woman. This injustice has been prevented through this verse.
This verse was revealed in the background of an incident of this nature. It appears in Sahih al-Bukhari that Sayyidna Ma'qil ibn Yasar
رضی اللہ تعالیٰ عنہ had given his sister in marriage to someone. He divorced her and the period of ` iddah expired as well. Following that, this man was sorry for what he did and wished to remarry her. His wife, that is, the sister of Ma'qil ibn Yasar ؓ also agreed to it. When this man talked to Ma'qil about it, he said, of course, in anger against the man's act of divorce: 'I did you an honour. I gave you the hand of my sister and you did this to me. You divorced her. Now you have come again to me so that I can let you marry her once again. By Allah, she will not go back in your nikah now.'
There was another incident concerning a cousin of Sayyidna Jabir
ibn ` Abdullah ؓ similar to the one above. Thereupon, this verse was revealed in which the approach of Ma'qil and Jabir ؓ was declared to be undesirable and impermissible.
The noble Sahabah (Companions) were true lovers of Allah Almighty and His Messenger g . Such was the beneficence of the verse that Ma'qil ibn Yasar's anger cooled down as he heard it. He himself went to his former brother-in-law and gave his sister in his marriage once again and then gave kaffarah کَفَّارہ (expiation) for his oath. Similarly, Jabir also carried out the instruction.
Keeping in view the form of address used here, this verse includes husbands who have given a divorce as well as the guardians of the women. Both have been commanded: فَلَا تَعْضُلُوهُنَّ أَن يَنكِحْنَ أَزْوَاجَهُنَّ إِذَا تَرَاضَوْا بَيْنَهُم بِالْمَعْرُوفِ is, 'do not prevent them from marrying their husbands when they mutually agree with fairness.' They may even be their previous husbands who had divorced them or they may be others. But a condition has been imposed here which is: بِالْمَعْرُوفِ تَرَاضَوْا بَيْنَهُم ، that is, 'when they mutually agree with fairness.' It means: When a man and woman agree to marry in accordance with the rules set by the Shari'ah, then, do not stop them from getting married. Here it was hinted that the absence of an agreement between the two, or compulsion from any quarter, is a valid reason for people around to stop them. Or, it may be that there is mutual agreement of the couple but it is not in accordance with the method prescribed by the Shari'ah. For instance, the couple may agree to live together without marrying; or may, in be-tween them, enter into a new nikah illegitimately after three talaqs. Still more, should there be an intention to marry another husband during the period of ` iddah, every Muslim, especially those closely related to the man and woman concerned, have a right to stop them from doing so. In fact, it is wajib or obligatory to stop them within the limits of one's ability.
Similarly, if a girl wishes to marry outside her kaf (کفو : equal, like) without the permission of her guardians, or wishes to enter into nikah (marriage) on a dower which is less than her mahr al-mithl (a dower approximately similar to the one customary in her family) then this affects the family. Since she has no right to do this, her consent is also not in accordance with the method prescribed by the SharT'ah. In this situation, the guardians of the girl have a right to stop her from this marriage. However, the words :'When they mutually agree' do point out that a sane and pubert girl cannot be given in marriage without her consent or permission.
Towards the end of verse 232 there are three sentences appearing one after the other. The first one is. يُوعَظُ بِهِ مَن كَانَ مِنكُمْ يُؤْمِنُ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ: It means: 'These injunctions are for those who believe in Allah and the Last Day.' Here it was hinted that the necessary outcome of believing in Allah and the Last Day, (the Day of Judgment) is that man should observe, practice and be bound by these Divine injunctions in toto. Those who fall short in following these injunctions should realize that their ` Iman ایمان or belief is in disarray.
In the second sentence, it was said: ذَٰلِكُمْ أَزْكَىٰ لَكُمْ وَأَطْهَرُ, that is, 'adherence to these injunctions is for you a modality of purity and cleanliness.' It has been suggested here that the result of acting contrary to these injunctions is defilement with the pollution of sin, and involvement in discord and strife; for instance, if sane, pubert and young girls were categorically prevented from marriage, it would, on one hand, be an act of cruelty to them and a denial of their rights and on the other, this would put their modesty and chastity in danger. Thirdly, if God forbid, they get involved in sin, the resulting curse will also fall on those who prevented them from marrying. And it is quite possible that, much before the curse of the life to come (the akhirah), the misfortune of these helpless women may drive men to the outside limits of wars and murders, as is not uncommon even now. If that happens, much before the curse of the akhirah, their deeds will become a curse for them right here in this world. And if they were not, categorically at least, prevented from marriage, but were forced to enter into marriage with a person not of their choice and liking, that too will result in perpetual hostility, discord and strife, or talaq (divorce) and khul' خلع Divorce at the instance of wife against compensation). Its unpleasant effects are obvious. It was, therefore, said that in not preventing them from marrying the husbands of their choice there is for you easy access to purity and cleanliness.
In the third sentence it was said: وَاللَّـهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ , that is, 'and Allah knows (that which is good for you) and you do not know'. The purpose of this statement is that people who prevent divorced women from marrying see some benefits coming to them according to their conjecture, for instance, the notion of retaining honour and prestige or the hope of extracting some money on the pretext of their marriage. In order to remove this Satanic deception and unjust expediency, it was said: Allah Almighty knows very well what is suitable or beneficial for you -- so, when injunctions are given, these considerations are already taken care of. Since you do not know the reality of things and the end of affairs, you go ahead with your imperfect thoughts and faulty opinions, taking such things to be suitable or beneficial at times, while in them there is nothing but ruin and destruction for you. The assumed honour and prestige that you uphold will be rolling in dust if divorced women were to go out of control. And when you think of illegitimate monetary gains, it is likely that these may get you involved in intrigues and conflicts which may become dangerous not only for your money but also for your life.
The Qur'aniic strategy about the enforcement of a law
At this point here, the Holy Qur'an presents a law to the effect that preventing divorced women from marrying as they choose is prohibited. Now, in order that acting in accordance with this law becomes easy, and that a climate of acceptance is generated in the public mind, these three sentences have followed after the initial declaration of the law. In the first sentence man is induced to be ready for action in accordance with this law by warning him against the accountability of the Day of Judgment and the subsequent punishment of crimes. In the second sentence, man is persuaded to abide by the law by telling him about evils caused by acting against it and many a harm that such contravention may bring to humanity. In the third sentence it was said that your own betterment lies in abiding by the law given by Allah Almighty. If, in acting against it, you have some expedient gain in mind, that then, is an outcome of your short-sightedness and insensitivity to consequences.
This manner and style of the Holy Qur'an does not end here; in fact, it runs throughout all injunctions. When a law is identified, along with it comes the warning that Allah is Almighty and that there is accountability and punishment in the Hereafter. With the beginning and the end of each law there are affixes and suffixes like اتَّقُوا اللَّـهَ (Fearllah) and إِنَّ اللَّـهَ خَبِيرٌ بِمَا تَعْمَلُونَ (Allah is All-Aware of what you do) and بِمَا تَعْمَلُونَ بَصِي (Allah is watchful of what you do). The Qur'an is. For the whole world, and for the generations to come till the Day of Doom (Qiyamah), a complete code of life, and a law covering all aspects of living. Of course, it does describe restrictive ordinances and legal punishments, but the manner in which these are handled is unique, not to be found in the law books of the whole world. The diction it has is more sympathetic than authoritarian. In the description of each law, there is an objective approach that no man should, by disobeying it, become deserving of punishment. This is not something like the governments of the contemporary world which make a law, publish it and then anyone who acts against it is left out to go through his punishment.
Moreover, a rather long-term benefit that comes out of this method of Qur'an and its special style, is that man, once he has sensed it, does not start abiding by the law simply because he knows that acting against it would bring some sort of punishment in the mortal world; much contrary to this, he starts worrying about the displeasure of Allah Almighty and the punishment that would come in the Hereafter (akhirah) and this very concern of his renders his outside and inside, his open and his secret, all even -- one and indivisible. He cannot act against the law even at a place where there are no chances at all of his being policed, openly or secretly, because he believes that Allah Almighty, great is His Majesty, is present everywhere, watching and knowing everything down to the minutest particle. This is the reason why every Muslim abided by the law considering it to be an ideal of his life as a result of the principles of clean social living taught by the Qur'an.
Aside from identifying limits and restrictions of law, the distinction of a Qur'anic system of government is that by using the tools of persuasion and warning, it raises the standards of human morals and character to heights where legal limits and restrictions become second nature to him, before which he makes his personal desires and preferences take the back seat. A hard look into the history and governments of nations and the roster of crimes and punishments they offer would show that law alone has never reformed any nation or individual. The police and the army alone have never succeeded in rooting crimes out unless the fear of Allah Almighty and the realization of His supreme greatness is impinged on human hearts. That which helps prevent crimes is, in reality, the fear of Allah and the fear of accountability on the Day of Judgment. If this is not there, nobody can keep anybody away from crimes.
"Apabila kamu mentalak istri-istrimu, lalu habis masa iddahnya, maka janganlah kamu (para wali) menghalangi mereka menikah lagi dengan bakal suaminya, apabila
telah terdapat kerelaan di antara mereka dengan cara yang ma'ruf. Itulah yang dinasihatkan
kepada orang-orang yang beriman di antara kamu kepada Allah dan Hari Kemudian. Itu lebih baik
bagimu dan lebih suci. Allah mengetahui, sedang kamu tidak mengetahui." (Al-Baqa-rah: 232).
(232) Ini ditujukan kepada para wali wanita yang dicerai-kan dengan
perceraian yang bukan talak tiga. Apabila telah berlalu masa iddahnya dan suami menghendaki
untuk kembali menikahi-nya dan ia pun ridha dengannya, maka walinya, seperti ayahnya atau
selainnya, tidak boleh menghalanginya atau melarangnya untuk menikah kembali dengan suaminya itu
sebagai suatu tin-dakan kebencian kepada suaminya, kemarahan terhadapnya, dan kemuakan akan
perlakuannya mentalak istrinya dengan talak yang pertama (sebelumnya).
Dan Allah menyebutkan bahwa barangsiapa yang beriman kepada Allah dan Hari Akhir, maka
keimanannya itu akan mence-gahnya dari tindakan merintangi pernikahan itu, yang demikian itu ﴾
أَزۡكَىٰ لَكُمۡ وَأَطۡهَرُۚ ﴿ "lebih baik bagimu dan lebih suci", dan lebih bagus dari apa yang diperkirakan oleh sang wali yaitu bahwa sebaiknya tidak menikahkan lagi, karena itulah pendapat yang paling sesuai dan bahwa hal itu sederajat dengan perlakuannya mentalak istri-nya sebagaimana kebiasaan orang-orang yang sombong lagi mem-banggakan diri mereka.
Apabila ia mengira bahwa dengan tidak menikahkan lagi adalah kemaslahatan, maka ﴾ يَعۡلَمُ وَأَنتُمۡ لَا
تَعۡلَمُونَ ﴿ "Allah mengetahui, se-dang kamu tidak mengetahui." Karena itu, kerjakanlah
perintah Dzat yang Maha Mengetahui kemaslahatan kalian, yang menghendaki hal itu untuk kalian
dan yang Mahakuasa atas hal itu, yang Mem-permudahnya dari bentuk yang kalian ketahui ataupun
selainnya.
Ayat ini adalah dalil bahwa wali itu harus ada dalam suatu pernikahan, karena Allah melarang
para wali dari merintangi per-nikahan dan tidak melarang mereka kecuali perkara yang berada di
bawah kendali mereka dan mereka memiliki hak padanya.
Eğer kadınlarınızı üç kereden az boşarsanız ve bekleme süreleri biterse, -ey veliler!- (onlarla tekrar evlenmeyi) istemeleri ve kocalarıyla bu konuda karşılıklı razı olmaları halinde, yeni bir anlaşma ve nikâhla kocalarına dönmeyi yasaklamayın. Onlara engel olmanın yasaklanmasını içeren bu hüküm, sizlerden Allah'a ve ahiret gününe iman eden kimselere bir hatırlatmadır. Bu durum sizin için daha hayırlı, ırzlarınızı ve amellerinizi pisliklerden arındırmak için daha temizdir. Allah işlerin hakikatini ve sonuçlarını bilir. Sizler ise bunları bilmezsiniz.
Se divorziate dalle vostre mogli per meno di tre volte, e il loro termine è scaduto, non impedite loro – o voi genitori – di tornare dai loro mariti con un nuovo contratto di matrimonio, se desiderano farlo e se si sono pacificate con i loro mariti; questa disposizione serve anche a dissuadervi dall'impedirglielo. Ciò per rammentare a quelli di voi che hanno fede in Allāh e nell'Ultimo Giorno; in questo modo, il buono che c'è in voi aumenterà; ciò rende più puro il vostro onore e vi allontana dalle azioni malvagie. E Allāh conosce la realtà delle cose e le loro conseguenze, mentre voi non sapete.
232- Kadınları boşadığınızda iddetlerini bitirdiler mi artık aralarında meşru bir şekilde
anlaştıkları takdirde (eski) kocaları ile nikâhlanmalarına engel
olmayın. İşte içinizde Allah’a ve âhiret gününe iman edenlere böyle öğüt verilir. Böylesi sizin
için daha hayırlı ve daha temizdir. Allah bilir, siz bilmezsiniz.
232. Bu, üçten aşağı talak ile boşanmış ve iddeti de bitmiş kadının velilerine bir hitaptır.
Şâyet bu kadını kocası bir daha nikahlamak ister, kadın da buna razı olursa artık kadının velisi
olan babasının veya bir başkasının eski kocasının onu boşamış olmasından dolayı duydukları kin,
öfke ve nefret dolayısıyla tekrar evlenmelerine engel olmaları caiz değildir. “İşte içinizden Allah’a ve âhiret gününe iman edenlere...”
kaydının zikredilmesi velinin sahip olduğu imanın, böyle bir evliliğe engel olmasına mani
olacağını ortaya koymaktadır.
“Böylesi sizin için daha hayırlı ve daha temizdir.” Velinin
zannettiğinin aksine bu, velâyeti altındaki kadını tekrar evlendirmeme şeklindeki kanaatinden
daha iyidir. Uygun olan da budur, yoksa kibirlilerin ve üstünlük taslayanların âdeti olduğu
üzere bu boşamaya, o kadını eski kocasına vermemek sureti ile karşılık vermek değildir. Her ne
kadar veli tekrar o kimseye karısı ile evlenme imkânını vermemenin daha uygun olduğunu sanıyor
ise de bu böyledir; zira “Allah bilir, siz bilmezsiniz.” O halde sizin
maslahatlarınızı bilen, faydanızı isteyen ve bunları gerçekleştirmeye gücü yeten, bildiğiniz ve
bilmediğiniz birçok şekillerde bunları kolaylaştıran yüce Rabbin emrine uyun.
Ayet-i kerimede nikâhta velinin, mutlaka bulunması gerektiğine delil vardır. Çünkü Allah burada
evliliğe engel olmayı velilere yasaklamaktadır. Bu da onlara yetkilerinde olan ve hak sahibi
oldukları bir hususun yasaklandığını gösterir.
Daha sonra Yüce Allah, şöyle buyurmaktadır:
Kapag nagdiborsiyo kayo ng mga maybahay ninyo nang kulang sa tatlong pagdidiborsiyo at nagwakas ang `iddah nila, huwag kayong pumigil sa kanila, O mga tagatangkilik, sa sandaling iyon sa panunumbalik sa mga [dating] asawa nila sa pamamagitan ng pagsasagawa ng isang kontrata at isang bagong kasal kapag naibigan nila iyon at nagkaluguran sila ng mga dating asawa nila roon. Ang kahatulang iyon na naglalaman ng pagsaway sa pagpigil sa kanila ay napaalalahanan sa pamamagitan nito ang sinumang kabilang sa inyo na sumasampalataya kay Allāh at sa Huling Araw. Iyon ay higit na marami sa paglago para sa kabutihan sa inyo at higit na matindi sa kadalisayan para sa mga dangal ninyo at mga gawa ninyo mula sa mga karumihan. Si Allāh ay nakaaalam sa mga reyalidad ng mga bagay-bagay at mga kahihinatnan ng mga ito samantalang kayo ay hindi nakaaalam niyon.
Cuando una mujer ha recibido el pedido de divorcio una o dos veces y el plazo de espera se cumple, su tutor no debe impedirle regresar con su esposo a través de un nuevo contrato de matrimonio si ella lo desea y si así fue acordado con su esposo. Este es un exhorto dirigido a quienes creen en Al‑lah y en el Día Final. Esto es para promover el bien y lograr que se purifiquen. Al‑lah conoce la realidad de las cosas y lo que resulta de ellas, mientras que ustedes generalmente lo ignoran.
When you divorce women less than three times and their waiting period ends, do not stop them from returning to their husbands with a new marriage contract if they wish to do so and they agree with their husbands. This law prohibiting them from being prevented is a piece of advice for that person who has faith in Allah and the Last Day. If you obey, this will bring greater good to you, and keep your honour and actions free of impurities. Allah knows the reality and outcome of matters, whereas you do not.
Và khi các ngươi li hôn vợ ít hơn ba lần và thời gian 'Iddah đã hết thì không cấm các ngươi trở lại chung sống với vợ nhưng phải bằng cuộc giao ước mới, tiền cưới mới sau khi các cô vợ đồng ý trở lại chung sống với các ngươi. Đó là giáo lý của Allah dùng để nhắc nhở ai là người có đức tin Allah và Đời Sau, điều đó mang lại nhiều lợi ích cho các ngươi, nó bảo vệ danh dự và hành động của các ngươi khỏi sư nhơ nhuốc, và Allah luôn biết rõ chân tướng cũng như hậu quả của mọi sự việc trong khi các ngươi không hề biết điều đó.
Las madres podrán amamantar a sus hijos durante dos años completos. Esta precisión respecto a la cantidad de años se dirige a aquellos que tienen la intención de llevar a término la duración completa de la lactancia materna. El padre tiene la obligación de asumir los gastos de la madre divorciada que amamanta a su hijo según lo reconocido en cada sociedad. Al‑lah no carga un alma con más de lo que puede soportar. Por otra parte, no está permitido para ninguno de los progenitores servirse de sus hijos para hacer daño al otro. Si el padre fallece, el tutor del niño asume las mismas obligaciones respecto a los gastos si el niño no posee herencia. Si los padres deciden destetar al niño antes de los dos años no cometen falta, siempre que la decisión se tome de mutuo acuerdo, con el consentimiento de las dos partes y en beneficio del niño. Si deciden recurrir a nodrizas para sus hijos, no cometen falta alguna siempre que paguen a la nodriza un salario decente y convenido, sin deducirle nada y sin prórrogas. Teman a Al‑lah aceptando Sus mandatos y respetando Sus prohibiciones. Y sepan que Al‑lah ve todo lo que hacen. Nada se Le escapa y los retribuirá por las acciones que hayan realizado.
Mothers who intend to complete the period of breastfeeding should nurse their children for two full years. The husband and father of a child is responsible for the maintenance and clothing of a divorced mother who breast feeds her child in accordance with the customs of society that do not go against the sacred law. No person is burdened beyond what he is able to do. No parent is allowed to use the child as a means to harm the other. The heir (who would inherit from the child if the child were to pass away leaving behind wealth) shall be responsible, if the father dies without leaving any wealth, for the same obligations as that of the father. If the parents decide to wean the child before two years finish, then there is no sin on them, if this is done after full consultation and agreement that it is in the child’s best interests. If you wish to hire wet-nurses for your children instead of their mothers, there is no sin in doing so provided you pay the agreed wages of such wet-nurses without any shortfall or delay. Be mindful of Allah by fulfilling His instructions and avoiding His prohibitions, and know that Allah sees everything you do and nothing is hidden from Him. He will reward you for any action you do.
Và các bà mẹ hãy cho các con bú sữa trong hai năm tròn, đây là qui định dành cho ai muốn đứa con được bú đầy đủ lượng sữa của mẹ. Và các ông bố phải cấp dưỡng cho các bà mẹ đã ly hôn đầy đủ chi phí sinh hoạt và quần áo tùy theo mức sống của từng vùng miền miễn không nghịch lại luật Islam, bởi Allah không hề ép bất cứ ai làm quá sức, quá khả năng. Cả hai cha và mẹ chớ lấy lý do con cái mà gây khó dễ lẫn nhau và cả người thừa kế chăm sóc đứa trẻ không cha cũng thế, bởi đứa trẻ không có tài sản riêng giống như cha của nó. Cả cha và mẹ sẽ không mắc tội khi cả hai bàn bạc với nhau dứt sữa cho con trước thời hạn hai năm và sau khi cả hai đã thống nhất để giúp đứa trẻ được tốt hơn; người cha sẽ không bị mắc tội khi y muốn tìm cho con mình người phụ nữ khác để cho bú thay mẹ ruột nhưng phải trả thù lao tương ứng phù hợp với từng vùng miền. Các ngươi hãy kính sợ Allah mà tuân thủ đúng giới luật của Ngài và tránh xa mọi điều Ngài cấm; các ngươi hãy biết rằng Allah luôn thấy rõ mọi việc các ngươi làm, không thứ gì, điều gì giấu được Ngài và Ngài sẽ thưởng phạt các ngươi dựa vào những việc mà các ngươi.
The Suckling Period is only Two Years
This is a direction from Allah to the mothers to suckle their infants through the complete term of suckling, which is two years. Hence, suckling after two years is not included in this address. Allah said:
لِمَنْ أَرَادَ أَن يُتِمَّ الرَّضَاعَةَ
(...who desire to complete the term of suckling,)
Therefore, the suckling that establishes Tahrim (prohibition, i.e., one cannot marry his mother or sister from suckling) is what occurs before the two years end. If the infant is suckled only after two years of age, then no Tahrim will be established. At-Tirmidhi under Chapter: `Suckling establishes Tahrim within the first two years,' reported that Umm Salamah narrated that Allah's Messenger ﷺ said:
«لَا يَحْرُمُ مِنَ الرَّضَاعِ إِلَّا مَا فَتَقَ الْأَمْعَاءَ فِي الثَّدْيِ وَكَانَ قَبْلَ الْفِطَام»
(Suckling establishes Tahrim if it is on the breast and before Fitam (before weaning, i.e., before the end of the first two years).)
At-Tirmidhi said, "This Hadith is Hasan Sahih. The majority of the people of knowledge among the Companions of Allah's Messenger ﷺ and others acted upon this, that is that suckling establishes Tahrim (prohibition in marriage) before the end of the two years and that whatever occurs after that does not establish Tahrim". At-Tirmidhi is alone in recording this Hadith and the narrators in its chain meet the criteria of the Sahihayn. The Prophet's statement:
«إِلَّا مَا كَانَ فِي الثَّدْي»
(On the breast) refers to the organ of suckling before the two years. Imam Ahmad reported a Hadith in which Al-Bara' bin `Azib narrated, "When Ibrahim, the Prophet's son, died, the Prophet said:
«إِنَّ ابْنِي مَاتَ فِي الثَّدْيِ، إِنَّ لَهُ مُرْضِعًا فِي الْجَنَّـة»
(My son has died on the breast and he has someone to suckle him in Paradise.)
Furthermore, Ad-Daraqutni related that Ibn `Abbas said that Allah's Messenger ﷺ said:
«لَا يَحْرُمُ مِنَ الرَّضَاعِ إِلَّا مَا كَانَ فِي الْحَوْلَيْن»
(Suckling establishes Tahrim only within the (first) two years.)
Imam Malik reported this Hadith from Thawr bin Zayd who narrated that Ibn `Abbas related it to the Prophet . Ad-Darawardi reported this Hadith from Thawr who narrated it from `Ikrimah who narrated it from Ibn `Abbas. In this narration, which is more authentic, he added:
«وَمَا كَانَ بَعْدَ الْحَوْلَيْنِ فَليْسَ بِشَيْء»
(Whatever occurs after the two years is not considered.)
Suckling beyond the Two Years
It is reported in the Sahih that `A'ishah thought that if a woman gives her milk to an older person (meaning beyond the age of two years) then this will establish Tahrim. This is also the opinion of `Ata' bin Abu Rabah and Layth bin Sa`d. Hence, `A'ishah thought that it is permissible to suckle the man whom the woman needs to be allowed in her house. She used as evidence the Hadith of Salim, the freed slave of Abu Hudhayfah, where the Prophet ordered Abu Hudhayfah's wife to give some of her milk to Salim, although he was a man, and ever since then, he used to enter her house freely. However, the rest of the Prophet's wives did not agree with this opinion and thought that this was only a special case. This is also the opinion of the majority of the scholars.
Suckling for Monetary Compensation
Allah said:
وَعلَى الْمَوْلُودِ لَهُ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ
(...but the father of the child shall bear the cost of the mother's food and clothing on a reasonable basis.) meaning, the father of the baby is obliged to provide for the expenses of the mother and to buy her clothes, in reasonable amounts usually used by similar women in that area, without extravagance or stinginess. The father spends within his means in this case. Allah said in another Ayah:
لِيُنفِقْ ذُو سَعَةٍ مِّن سَعَتِهِ وَمَن قُدِرَ عَلَيْهِ رِزْقُهُ فَلْيُنفِقْ مِمَّآ ءَاتَاهُ اللَّهُ لاَ يُكَلِّفُ اللَّهُ نَفْساً إِلاَّ مَآ ءَاتَاهَا سَيَجْعَلُ اللَّهُ بَعْدَ عُسْرٍ يُسْراً
(Let the rich man spend according to his means; and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him. Allah will grant after hardship, ease.) (65:7)
Ad-Dahhak commented, "If the husband divorces his wife, with whom he had a child, and she suckles that child, he is required to provide for the mother's expenses and clothes within reason."
No Darar (Harm) or Dirar (Revenge)
Allah said:
لاَ تُضَآرَّ وَلِدَةٌ بِوَلَدِهَا
(No mother shall be treated unfairly on account of her child,) meaning, the mother should not decline to rear her child to harm its father. The mother does not have the right to refrain from suckling the child after giving birth, unless she suckles him/her the milk that is necessary for his/her survival. Later on, she is allowed to give up custody of the child as long as she does not do that intending to harm the father. In addition, the father is not allowed to take the child from his mother to harm the mother. This is why Allah said:
وَلاَ مَوْلُودٌ لَّهُ بِوَلَدِهِ
(...nor father on account of his child.) meaning, by taking the child from its mother intending to harm the mother. This is the Tafsir of Mujahid, Qatadah, Ad-Dahhak, Az-Zuhri, As-Suddi, Ath-Thawri and Ibn Zayd, and others on this Ayah.
Allah then said:
وَعَلَى الْوَارِثِ مِثْلُ ذلِكَ
(And on the (father's) heir is incumbent the like of that (which was incumbent on the father).) meaning, by refraining from harming the relative (of the father, i.e., his infant), as Mujahid, Ash-Sha`bi and Ad-Dahhak stated. It was also reported that (the Ayah requires) the inheritor (of the father) to spend on the mother of the child, just as the father was spending, and to preserve her rights and refrain from harming her, according to the Tafsir of the majority of the scholars. We should state that Ibn Jarir has explained this subject in detail in his Tafsir and that he also stated that suckling the child after the second year might harm the child's body and mind. Sufyan Ath-Thawri narrated that `Alqamah asked a woman who was suckling her child after the second year ended, not to do that.
Fitam (weaning) occurs by Mutual Consent
Allah said:
فَإِنْ أَرَادَا فِصَالاً عَن تَرَاضٍ مِّنْهُمَا وَتَشَاوُرٍ فَلاَ جُنَاحَ عَلَيْهِمَا
(If they both decide on weaning, by mutual consent, and after due consultation, there is no sin on them.)
This Ayah indicates that if the father and the mother decide on the Fitam (weaning) before the two years (of suckling) end, and for a benefit that they duly discuss and agree upon, then there is no sin in this case. So, the Ayah indicates that one parent is not allowed to make this kind of decision without duly consulting the other parent, as stated by Ath-Thawri. The method of mutual consultation protects the child's interests. It is also a mercy from Allah to His servants, for He has legislated the best method for parents to rear their children, and His legislation guides and directs the parents and the children to success. Similarly, Allah said in Surat At-Talaq (chapter 65 in the Qur'an):
فَإِنْ أَرْضَعْنَ لَكُمْ فَـَاتُوهُنَّ أُجُورَهُنَّ وَأْتَمِرُواْ بَيْنَكُمْ بِمَعْرُوفٍ وَإِن تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهُ أُخْرَى
(Then if they give suck to the children for you, give them their due payment, and let each of you accept the advice of the other in a just way. But if you make difficulties for one another, then some other woman may give suck for him (the father of the child).) (65:6)
Allah then said:
وَإِنْ أَرَدتُّمْ أَن تَسْتَرْضِعُواْ أَوْلَـدَكُمْ فَلاَ جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُم مَّآ ءَاتَيْتُم بِالْمَعْرُوفِ
(And if you decide on a foster suckling-mother for your children, there is no sin on you, provided you pay (the mother) what you agreed (to give her) on a reasonable basis.) meaning, if the mother and the father both agree that the father assumes custody of the child due to a circumstance that compels her or allows him to do so, then there is no sin in this case. Hence, the mother is allowed to give up the child and the father is allowed to assume custody of the child. The father should kindly give the mother her expenses for the previous period (during which she reared and suckled the child), and he should seek other women to suckle his child for monetary compensation. Thereafter, Allah said:
وَاتَّقُواْ اللَّهَ
(And fear Allah) meaning, in all of your affairs,
وَاعْلَمُواْ أَنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ
(And know that Allah is All-Seer of what you do.) meaning, none of your affairs or speech escapes His perfect Watch.
The injunctions of suckling the children by the mothers
This verse contains injunctions relating to rada` ah (رضاعۃ) or the suckling of children. It will be recalled that in verses appearing earlier and later than this, the injunctions of talaq (divorce) have been taken up. In between, there appear injunctions relating to the suckling of children, because it generally happens that issues concerning the feeding and upbringing of children are disputed following a divorce. Since these disputations lead to violence, this verse offers moderate injunctions which can be carried out easily and appropriately by man and woman both. For the two situations of suckling and weaning, whether these show up during the period of marriage, or after divorce, a system was suggested which helps stop mutual bickering, or injustice to any of the parties.
For instance, it was said in the first sentence of the verse:
وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ ۖ لِمَنْ أَرَادَ أَن يُتِمَّ الرَّضَاعَةَ
that is, 'And mothers suckle their children for full two years' -- unless there be some strong compelling reason which leads to weaning before that time.
Some rules concerning rada` ah or suckling of children come out from this verse; these are:
Suckling of children is an obligation of the mother
Naturally suckling is an obligation of the mother. If she does not feed without a valid reason or because of some hostility or displeasure, she will be a sinner. And she cannot accept any payment for suckling from her husband, as long as she is married to him because that is her own duty.
The total period of suckling
The second rule is about the total period of suckling which is two years. Unless there be some special reason, it is the right of the child that this period be completed.
From this we also know that the total time given for suckling is full two years after which suckling should not be done. However, on the basis of some verses of the Qur'an and reports from ahadith, Imam Abu Hanifah (رح) ruled that if it was carried on over a period of 30 months or two and a half years, all the legal effects of suckling shall be applicable and if this was done because of the weakness of the child, a legitimate excuse, it would then be no sin either. But breast-feeding a child after completing two and a half years is unanimously haram (forbidden).
In the second sentence of this verse, it was said:
وَعَلَى الْمَوْلُودِ لَهُ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ ۚ لَا تُكَلَّفُ نَفْسٌ إِلَّا وُسْعَهَا
And on him, to whom the child is born, falls the provision of food and clothing for them (the mothers) with fairness. No-body is obligated beyond his capacity.
The first point that must be noted here is that the Qur'an uses the word وَالْوَالِدَاتُ , for mothers but while referring to the father, it opts for الْمَوْلُودِ لَهُ : to whom the child is born' leaving out the smaller word although the said word, 'walid' والد (father) does appear elsewhere in the Qur'an, for instance: لَّا يَجْزِي وَالِدٌ عَن وَلَدِهِ ' (Fear the Day) when no father shall be of avail to his child' (31:33). But the use of al-mawludi lahu الْمَوْلُودِ لَهُ in place of walid والد in this setting.has a secret behind it. The whole of Qur'an has a unique method and style so it does not describe any law in the way governments of the mortal world do. It rather presents it in a sympathetic and affectionate manner, a manner in which it could become easy for human beings to accept it and act accordingly.
Since the father has been obligated to pay for the expenses of the child, even though the child belongs to the father and the mother both, it was possible that the father could take this injunction to be somewhat burdensome, therefore, the expression al-mawludi lahu (°tc to whom the child is born' ) was preferred over walid ('father' ). The meaning of this expression -- 'to whom the child is born’ -- suggests that, no doubt both father and mother share in the birth of the child, but the child is, however, ascribed to the father. The lineage comes from the father. Now that the child is his, the responsibility of the child's expenses should not be heavy on him.
Responsibilities of mothers and fathers
The third rule of Islamic law given in this verse is: While suckling the child is certainly the responsibility of the mother but the sustenance of the mother, inclusive of all necessities of life, is the responsibility of the father and this responsibility continues as far as the marriage or the post-divorce waiting period of wife ('iddah) continues. When divorce and ` iddah have matured, the responsibility of the husband towards the expenses of his wife will end, but the father will con tinue to be obligated to pay for the suckling of the child. (Mazhari)
The standard of wife's liabilities
When the husband and wife are both affluent, matching expenses will be obligatory. When both are poor, correspondingly matching expenses will be obligatory. On this much there is total agreement. However, the Muslim jurists differ if both have a different financial status. Following al-Khassaf, the author of Hidayah has ruled that should the woman be poor and the man rich, her expenses will be medial, that is, higher than those of the poor and lower than those of the rich. According to al-Karkhi, the status of the husband will be the criterion. In Fath al-Qadir, fatwa has been reported on this position from many jurists. (Fath al-Qadir, pp 422, v.3)
In the verse under discussion, after stating injunctions, the Qur'an
r D
says: لَا تُضَارَّ وَالِدَةٌ بِوَلَدِهَا وَلَا مَوْلُودٌ لَّهُ بِوَلَدِهِ that is, 'no mother shall be made to suffer on account of her child, nor a man to whom the child is born, on account of his child.' It means that the father and mother of the child should not stonewall each other. For instance, the mother may be unable to suckle the child due to some excuse but the father may start forcing her to do so, hoping that she being the mother of the child would finally melt down and suckle the child. Or, take the case of a mother who has no excuse, yet she refuses to suckle the child hoping that the poor husband, being the father of the child would, in one way or the other, find the means to have the child suckled elsewhere.
Forcing or not forcing a mother for suckling
The fifth rule deduced from (No mother shall be made to suffer on account of her child) appearing above is that it is not permissible for the father to compel the mother to suckle the child if she refuses to do so under some excuse, or need. And if the child refuses to be suckled by another woman, or also refuses to feed on any milk other than that of his or her mother, the mother will then be compelled to feed the child. This rule we know from لَا تُضَارَّ وَالِدَةٌ بِوَلَدِهَا ; (nor a man to whom the child is born, on account of his child).
Wages of suckling for a divorced woman
The sixth rule that we learn about is: If the mother demands wages to suckle, she has no right to do that as long as she is married to her husband or is within the post-divorce waiting period. Here her maintenance, which is the responsibility of the child's father, is enough in itself. Asking for additional wages amounts to harming the father. The situation changes if the post-divorce waiting period has expired and the responsibility of maintenance is all over. Now, if this divorced woman demands from the father wages to suckle her child, the father will have to pay it -- since not doing so amounts to a loss to the mother. However, the condition is that she should ask for the same amount of wages as is taken by some other woman. If she asks for more, the father will have the right to engage a wet-nurse to suckle the child in her place.
The responsibilities of suckling an orphan
Later in the subject verse, it is said: وَعَلَى الْوَارِثِ مِثْلُ ذَٰلِكَ. It means: If the father is not alive, the responsibility for arranging to have the child suckled falls on the person who is the legal heir (warith) of the child and a mahram محرم (person with whom marriage is prohibited for ever); that is, those who are entitled to be inheritors of the child. if he dies, would be the ones responsible for his sustenance in the absence of the father. If, there be more than one heir like him, everyone will share that responsibility in proportion to their share in the inheritance. Imam Abu Hanifah (رح) explained that assigning the responsibility of having the orphaned child suckled to the heirs also tells us that the sustenance of a minor child will continue to be, even after weaning, a charge of the heirs since there is nothing special about milk, the purpose is to have the expenses of the child covered. For instance, if the mother of the orphaned child and his grandfather are both alive, these two then, are his mahram محرم ، and heirs as well. Therefore, the maintenance of the child shall be borne by both of them in proportion to their share in the inheritance, that is, the mother will bear one-third and the grandfather, two-thirds. Here from we also know that the right of the orphaned grandson on his grandfather is much stronger than the rights of his own adult sons, since he is not responsible for the sustenance of his adult child, while the sustenance of the orphaned grandson is obligatory on him. However, a grandson has not been given a share in inheritance in the presence of sons, because it is against the principle of inheritance and justice, as giving a share to the farther in presence of the nearer children is not rational in itself and is certainly, against the hadith لا ولی رجل ذکر (for the nearest male) in Sahih al-Bukhari. Nevertheless, the grandfather does have the right to make some provision in his will for the orphaned grandson, if he feels there is need to do that. This could even turn out to be higher than the share of sons. Thus the need of the orphaned grandson was taken care of, while at the same time, the principle of inheritance -- that in the presence of the nearer, the farther should not receive -- remained intact.
The injunctions of weaning
After that, it is said in the subject verse:
فَإِنْ أَرَادَا فِصَالًا عَن تَرَاضٍ مِّنْهُمَا وَتَشَاوُرٍ فَلَا جُنَاحَ عَلَيْهِمَا
that is, if the mother and father of the child, after mutual consultation and agreement, decide that they have to wean the child earlier than two years, because of the inability of the mother or some sickness of the child, then there is no sin involved here as well. The condition of 'mutual consultation and agreement' was placed for the reason that in weaning the child, his or her welfare should be the paramount concern. Making the child a target-board of mutual differences and quarrels is undesirable.
Injunctions of suckling by a nurse
In the end, it is said:
وَإِنْ أَرَدتُّمْ أَن تَسْتَرْضِعُوا أَوْلَادَكُمْ فَلَا جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُم مَّا آتَيْتُم بِالْمَعْرُوفِ
It means: If you wish, for some expedient reason, to have your children suckled by a wet-nurse in place of the mother, even then there is no sin in doing so. However, the condition is that the wages settled with the wet-nurse be paid in full. If the wages were not paid as settled, the sin thereof will rest with the parents.
From this we learn that should a father realize that the feed of the mother, who is willing to suckle, is not good for the child, he has the right to stop the mother from suckling and get a wet-nurse to do that.
From this we also learn that the wages or salary of the woman employed for suckling should be negotiated and settled clearly so that there is no dispute later on; and then let the settled wages be handed over to her at the appointed time and let there be no postponement or evasion.
After stating all these injunctions relating to rada` ah (suckling) رضاعہ ، the Qur'an once again returns to its special manner and style whereby it brings into focus the fear of Allah Almighty and the concept of His all-encompassing Knowledge so that acting in accordance with law becomes easy, and one remains bound by it under all conditions, seen or unseen. It is said: وَاتَّقُوا اللَّـهَ وَاعْلَمُوا أَنَّ اللَّـهَ بِمَا تَعْمَلُونَ بَصِي that is, 'keep fearing Allah and know for sure that Allah Almighty is fully watching over your open and secret, and your seen and unseen, and He is aware of all intents and purposes hidden in your hearts.' Any party that acts against these injunctions of suckling and weaning or takes a decision in this connection disregarding the welfare of the child, shall deserve punishment.
Para ibu menyusui anak-anak mereka selama dua tahun penuh. Pembatasan dua tahun itu ditujukan bagi orang yang ingin menyempurnakan masa menyusui anaknya. Ayah si anak yang disusui berkewajiban memberikan nafkah dan pakaian kepada para ibu menyusui yang diceraikannya menurut kebiasaan yang berlaku di tengah masyarakat, sepanjang tidak bertentangan dengan syariat (agama). Allah tidak akan membebani seseorang melebihi kelapangan dan kemampuannya. Salah satu dari kedua orang tuanya tidak boleh menjadikan anak tersebut sebagai alat untuk merugikan kepentingan yang lain. Ahli waris anak tersebut -apabila ayahnya sudah meninggal dunia dan tidak meninggalkan warisan- juga memiliki kewajiban yang sama dengan ayahnya. Jika kedua orang tuanya menghendaki anak itu disapih sebelum genap dua tahun, maka mereka tidak berdosa apabila didahului dengan musyawarah dan kesepahaman di antara mereka demi kemaslahatan si anak. Apabila kalian ingin mencari orang lain selain ibunya untuk menyusuinya, maka kalian tidak berdosa sepanjang kalian memberikan nafkahnya bersama orang yang menyusuinya dan upahnya secara baik, tanpa dikurangi dan tidak ditunda-tunda. Maka, bertakwalah kalian kepada Allah dengan cara menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya, serta ketahuilah bahwa Allah Maha Melihat apa yang kamu perbuat, sehingga tidak ada sesuatu pun yang luput dari pengawasan-Nya, dan Dia akan memberi kalian balasan yang setimpal dengan amal perbuatan yang telah kalian lakukan.
After divorce, many matters remain to be cleared up. Sometimes the husband and wife wish to remarry; or maybe the woman wishes to have a new husband. On no account should obstacles be placed in their path. A woman may well have children from her former husband. Maybe they are infants, who have to be suckled. This being the case, the man and the woman should not cause trouble for one another. Rather than make the matter an emotional issue between them, they should settle it by mutual counsel and consent. This is how a believer should settle matters involving conflict and separation. The interests of both parties should be respected, with neither party seeking to inconvenience the other. Attempts should be made to settle the dispute in a manner acceptable to both sides. This is the cleaner, purer way of settling disputes, a method befitting those whose souls have been purified by true belief. Unless a person believes in God and fears His judgement, he will not be inclined to heed admonishment, no matter how correct and relevant it may be. He will set out to find a loophole in the advice he has been given and make up some excuse or the other for not applying it to himself. One who believes in God and the Last Day, knows, however, that the matter does not end there. Finally it will come before God, at which point the erring individual will not be able to make any excuses for having shirked his responsibilities.
Neka majke doje svoju djecu cijele dvije godine, za onoga ko želi da ispoštuje cijeli period dojenja. Otac djeteta mora izdržavati majku tog djeteta koja ga doji, a koju je razveo, i mora joj obezbijediti odjeću, shodno onome što je običaj u tom mjestu, bez suprotstavljanja šerijatu. Allah nikog ne zadužuje preko njegovih mogućnosti. Nijednom roditelju nije dozvoljeno da dijete koristi kako bi naštetio onom drugom. Ukoliko dijete nema oca, i nema svoj imetak (kojeg je dobio kao nasljedstvo, poklon i tome slično), nasljedniku djeteta obavezno je isto što i ocu. Ukoliko roditelji djeteta žele odbiti dijete od dojenja prije navršavanja dvije godine, nemaju grijeha u tome, ako to bude nakon što se dogovore i slože oko nečega što je dobro za dijete. Ako, pak, želite da vam djecu doje neke druge žene mimo njihovih majki, nemate grijeha u tome, ako im platite onoliko koliko ste se dogovorili, bez umanjivanja i bez odugovlačenja. I bojte se Allaha činjenjem onoga što je naredio i klonjenjem onoga što je zabranio, i znajte da Allah vidi ono što radite, i da Mu ništa skriveno nije, i da će vas obračunati za djela koja ste činili.
Ang mga ina ay magpapasuso sa mga anak nila nang dalawang buong taon. Ang paglilimitang iyon sa dalawang taon ay ukol sa sinumang naglayon ng paglubos ng yugto ng pagpapasuso. Tungkulin ng ama ng bata ang paggugol sa mga inang diborsiyadang nagpapasuso at ang pagpapadamit sa kanila alinsunod sa nakaugalian ng mga tao na hindi naman sumasalungat sa Batas ng Islām. Hindi nag-aatang si Allāh sa isang kaluluwa ng higit sa magagawa nito at kakayahan nito. Hindi ipinahihintulot sa isa sa mga magulang na gawin ang anak bilang paraan ng pamiminsala sa isa pang magulang. Kailangan sa tagapagmana [ng ama] sa bata, kapag nawala ang ama at ang bata ay walang salapi, ang tulad sa kailangan sa ama na mga tungkulin. Kung nagnais ang mga magulang ng pag-awat sa bata bago ng pagkalubos ng dalawang taon, walang kasalanan sa kanilang dalawa hinggil doon kapag nangyari ito matapos ng pagsasanggunian nilang dalawa at pagkakaluguran nilang dalawa sa anumang kaugnay sa kapakanan ng bata. Kung nagnais gayong maghanap para sa mga anak ninyo ng mga tagapagpasusong hindi mga ina nila, walang kasalanan sa inyo kapag nag-abot kayo ng napagkasunduan ninyo sa tagapagpasuso na upa ayon sa nakabubuti nang walang bawas o pagpapatagal. Mangilag kayong magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya. Alamin ninyo na si Allāh sa anumang ginagawa ninyo ay Nakakikita kaya walang nakakukubli sa Kanya na anuman mula roon. Gaganti Siya sa inyo sa ipinauna ninyo na mga gawa.
Kemudian Allah تعالى berfirman,
"Para ibu hendaklah menyusukan anak-anaknya selama dua tahun penuh, yaitu bagi yang ingin
menyempurnakan penyusuan. Dan kewajiban ayah memberi makan dan pakaian kepada para ibu dengan
cara ma'ruf. Seseorang tidak dibebani melainkan menurut kadar kesanggupannya. Janganlah seorang
ibu menderita keseng-saraan karena anaknya dan seorang ayah karena anaknya, dan waris pun
berkewajiban demikian. Apabila keduanya ingin me-nyapih (sebelum dua tahun) dengan kerelaan keduanya dan per-musyawaratan, maka
tidak ada dosa atas keduanya. Dan jika kamu ingin anakmu disusukan oleh orang lain, maka tidak
ada dosa bagimu apabila kamu memberikan pembayaran menurut yang patut. Bertakwalah kamu kepada
Allah dan ketahuilah bahwa Allah Maha Melihat apa yang kamu kerjakan." (Al-Baqarah: 233).
(233) Ini adalah kabar tapi maknanya adalah perintah sebagai suatu
penempatan baginya pada suatu kedudukan yang telah diakui dan tetap, yang tidak butuh kepada
perintah, yaitu hendaklah (ibu-ibu) ﴾ يُرۡضِعۡنَ أَوۡلَٰدَهُنَّ
حَوۡلَيۡنِ ﴿ "menyusukan anak-anaknya selama dua tahun." Dan ketika tahun itu diartikan sebagai setahun yang sempurna atau setahun kurang sedikit, Allah berfirman, ﴾
كَامِلَيۡنِۖ لِمَنۡ أَرَادَ أَن يُتِمَّ ٱلرَّضَاعَةَۚ ﴿ "Dua tahun penuh yaitu bagi yang ingin me-nyempurnakan penyusuan." Apabila seorang bayi telah sempurna dua tahun menyusu, maka telah selesailah masa menyusunya dan air susu yang ada setelah itu berfungsi sama dengan segala macam makanan. Karena itu penyusuan yang terjadi setelah dua tahun itu tidaklah dianggap dan tidak mengharamkan (baca: tidak menjadi-kan teman sesusuannya mahram baginya. Ed. T.).
Dan dari ayat ini dan Firman Allah yang lain,
﴾ وَحَمۡلُهُۥ وَفِصَٰلُهُۥ ثَلَٰثُونَ شَهۡرًاۚ ﴿
"Mengandungnya sampai menyapihnya adalah tiga puluh bulan." (Al-Ahqaf: 15),
dapat diambil kesimpulan bahwasanya masa kehamilan yang paling sedikit adalah enam bulan dan bahwa mungkin saja dalam tempo secepat itu terlahir seorang bayi. ﴾
وَعَلَى ٱلۡمَوۡلُودِ لَهُۥ ﴿ "Dan diwajibkan atas orang yang dilahirkan untuknya," yaitu ayah, ﴾
رِزۡقُهُنَّ وَكِسۡوَتُهُنَّ بِٱلۡمَعۡرُوفِۚ ﴿ "memberi makan dan pakaian kepada para ibu dengan cara ma'ruf." Ini mencakup (semua), baik yang masih dalam ikatan pernikahan dengan suaminya maupun yang telah diceraikan; maka seorang ayah wajib memberinya makan, yakni memberi nafkah dan pakaian sebagai upah bagi pekerjaan menyusui yang dilakukannya. Ini juga menunjukkan bahwa apabila masih dalam ikatan pernikahan, suaminya wajib memberi nafkah dan pakaian, sesuai kondisinya. Karena itu Allah berfirman, ﴾
لَا تُكَلَّفُ نَفۡسٌ إِلَّا وُسۡعَهَاۚ ﴿ "Seseorang tidak dibebani melainkan menurut kadar kesanggupannya." Tidaklah seorang yang fakir dibebankan untuk memberikan nafkah seperti nafkah-nya orang yang kaya, dan tidak pula seorang yang tidak punya apa-apa hingga dia mendapatkannya.
﴾ لَا تُضَآرَّ وَٰلِدَةُۢ بِوَلَدِهَا وَلَا مَوۡلُودٞ لَّهُۥ بِوَلَدِهِۦۚ ﴿ "Janganlah seorang ibu menderita kesengsaraan karena anaknya dan seorang ayah karena anaknya." Mak-sudnya, tidaklah halal bagi seorang ibu menderita kesengsaraan karena anaknya, baik dengan melarangnya untuk menyusui anak-nya atau tidak diberi hak yang wajib untuknya dari nafkah dan pakaian, atau upah, ﴾
وَلَا مَوۡلُودٞ لَّهُۥ بِوَلَدِهِۦۚ ﴿ "dan seorang ayah karena anak-nya," yakni dengan cara ibunya itu tidak mau menyusui anaknya yang dapat menyengsarakan dirinya, atau ibunya meminta bayaran yang lebih besar dari yang seharusnya dan semacamnya. Dan Firman Allah, ﴾
مَوۡلُودٞ لَّهُۥ ﴿ "yang dilahirkan untuknya (ayah)," menun-jukkan bahwa anak itu adalah milik ayahnya, karena dialah yang diberikan untuknya dan karena anak itu adalah hasil jerih payah-nya, oleh karena itu, boleh baginya mengambil harta anaknya itu, baik ridha maupun tidak, berbeda dengan ibu.
Dan FirmanNya, ﴾ وَعَلَى ٱلۡوَارِثِ مِثۡلُ ذَٰلِكَۗ ﴿ "Dan waris pun berkewajiban demikian," maksudnya, orang yang mewarisi anak tersebut apabila tidak ada ayahnya dan anak tersebut tidak memiliki harta, maka ia wajib sebagaimana kewajiban ayah memberi nafkah dan pakaian terhadap wanita yang menyusui.
Ini menunjukkan wajibnya memberikan nafkah terhadap karib kerabat yang kesusahan oleh karib kerabat pewaris yang berada dalam kelapangan.
﴾ فَإِنۡ أَرَادَا ﴿ "Apabila keduanya ingin," yaitu, kedua orang tua, ﴾ فِصَالًا ﴿ "menyapih," maksudnya, berhenti menyusui bayi tersebut sebelum dua tahun ﴾
عَن تَرَاضٖ مِّنۡهُمَا ﴿ "dengan kerelaan keduanya," di mana keduanya ridha, ﴾
وَتَشَاوُرٖ ﴿ "dan permusyawaratan" antara mereka berdua apakah hal itu merupakan kemaslahatan bayi ataukah tidak? Apabila ada maslahat (untuk si bayi) dan mereka berdua rela,﴾ فَلَا جُنَاحَ عَلَيۡهِمَاۗ
﴿ "maka tidak ada dosa atas keduanya" untuk penyapihannya yang kurang dari dua tahun tersebut.
Ayat ini menunjukkan bahwa apabila salah seorang dari keduanya rela dan yang lainnya tidak rela atau bukan untuk ke-maslahatan bayi itu, maka tidak boleh disapih.
Dan FirmanNya, ﴾ وَإِنۡ أَرَدتُّمۡ أَن تَسۡتَرۡضِعُوٓاْ أَوۡلَٰدَكُمۡ ﴿ "Dan jika kamu ingin anakmu disusukan oleh orang lain," artinya, kalian mencarikan wanita yang menyusuinya selain dari ibunya atas dasar tidak memuda-ratkan, ﴾
فَلَا جُنَاحَ عَلَيۡكُمۡ إِذَا سَلَّمۡتُم مَّآ ءَاتَيۡتُم بِٱلۡمَعۡرُوفِۗ ﴿ "maka tidak ada dosa bagimu apabila kamu memberikan pembayaran menurut yang patut," yaitu, bagi wanita-wanita yang menyusui tersebut.
Dan ketahuilah ﴾ أَنَّ ٱللَّهَ بِمَا تَعۡمَلُونَ بَصِيرٞ ﴿ "bahwa Allah Maha Melihat apa yang kamu kerjakan,"
maka Dia akan memberikan balasannya bagi kalian atas semua itu dengan kebaikan dan keburukan.
233- Anneler çocuklarını iki tam yıl emzirirler. Bu, emzirmeyi tamamlamak isteyenler içindir. O
kadınların maruf bir şekilde yiyeceği ve giyeceği çocuğun babasına aittir. Kimseye gücünden
fazlası yüklenmez. Ne bir anneye çocuğundan dolayı zarar verilsin ne de bir baba çocuğu yüzünden
zarara sokulsun. Mirasçıya düşen de bunun gibidir. Eğer karşılıklı rıza ve istişare ile (çocuğu sütten) kesmek isterlerse ikisine de bir günah yoktur.
Çocuklarınızı (sütanneye) emzirtmek isterseniz, vereceğiniz (bedeli) meşru bir şekilde teslim etmeniz şartı ile size bir vebal yoktur.
Allah’tan korkun ve bilin ki Allah yaptıklarınızı hakkıyla görendir.
233. “Anneler çocuklarını iki tam yıl emzirirler” buyruğu emir manasına
bir haberdir (yani “emzirsinler” demektir). Burada çocukların iki tam
yıl emzirilmesi, ayrıca bir emri gerektirmeyecek kadar kesin bir husus kabul edilmiştir. “Yıl” hem tam bir yıl, hem de yılın büyük bir bölümü hakkında kullanıldığından dolayı “iki tam yıl”
kaydı getirilmiş, ardından da “bu, emzirmeyi tamamlamak isteyenler içindir.” buyrulmuştur. Süt emen
çocuk iki yılı tamamladı mı artık onun süt emmesi tamamlanmış ve bundan sonra aldığı süt diğer
gıdalar seviyesine gelmiş olur. Bundan dolayı iki yıldan sonraki süt emme (süt akrabalığı oluşturmada)
muteber değildir ve nikah yasağı (mahremiyet) meydana getirmez.
Bu ayet, Yüce Allah’ın:“Onun taşınması ve sütten kesilmesi de otuz aydır.”(el-Ahkaf, 46/15) buyruğu ile bir arada değerlendirilerek, hamileliğin
asgari süresinin altı ay olduğu ve bu süre zarfında çocuğun dünyaya gelmesinin mümkün olduğu
hükmü çıkartılmaktadır.
“O kadınların maruf bir şekilde yiyeceği ve giyeceği babasına aittir.”
Bu, hem kadının erkeğin nikahı altında olması hem boşanmış olması hallerini kapsamaktadır. Bu
durumda babanın, kadının yiyim ve giyimini, ayrıca süt emzirme ücretini sağlaması gerekir. Bu da şuna delildir: Kadın eğer kocanın nikahı altında bulunuyor ise
yiyim ve giyim dışında bir ücret hak etmez. Herkesin (hak ve yükümlülüğü) durumuna göredir. Bundan dolayı Yüce Allah:“Kimseye gücünden fazlası yüklenmez” buyurmaktadır. Fakir, zengin bir
kimsenin nafakası gibi nafaka vermeye mükellef tutulmaz. Hiçbir şey bulamayan kimse de buluncaya
kadar nafaka vermekle yükümlü tutulmaz.
“Ne bir anneye çocuğundan dolayı zarar verilsin” Yani annenin, çocuğunu
emzirmekten alıkonması yahut da ona verilmesi gereken nafaka, giyim veya ücretin verilmemesi
sureti ile zarara sokulması helâl değildir. “Ne de bir baba çocuğu yüzünden zarara sokulsun”
Kadın da kocasına zarar vermek üzere çocuğunu emzirmekten imtina etmek yahut da hakkından
fazlasını istemek gibi şekillerde babaya zarar vermeye kalkışmasın. Burada (“baba” anlamını vermek üzere bizzat “baba”
kelimesinin değil de) “çocuk kendisine ait olan” anlamındaki “المولود له” ifadesinin kullanılması çocuğun babasına ait olduğunun
delilidir. Çünkü çocuğun kendisine bağışlandığı kişi odur ve çocuk babanın kazançları
arasındadır. Bundan dolayı baba, anneden farklı olarak, çocuğunun malından razı olsun yahut
olmasın alabilir.
“Mirasçıya düşen de bunun gibidir.” Yani çocuğun hem babası hem de malı
yoksa çocuğun mirasçısı durumunda olan kimseler tıpkı baba gibi süt emziren kimsenin nafakasını
ve giyimini sağlamakla yükümlüdürler. Bu buyruk ayrıca darlık çeken akrabaların nafakalarını
varlıklı yakın mirasçısının sağlamasının farz olduğuna delildir.
“Eğer” anne ve baba “karşılıklı rıza” gösterir ve kendi aralarında “istişare ile” sütten kesilmesi çocuğun faydasına mıdır, değil midir? diye
görüşerek iki yılın tamamlanmasından önce “(çocuğu sütten) kesmek isterlerse” bu da çocuk için zararlı değilse
ve her ikisi de buna rıza gösterirse iki yıl tamamlanmadan önce onu sütten kesmekten dolayı
“ikisine de bir günah yoktur.” Âyet-i kerimenin mefhumu biri razı olsa
diğeri olmasa, yahut da sütten kesilmesi çocuk için faydalı olmaz ise çocuğun sütten
kesilmesinin caiz olmadığına delil teşkil etmektedir.
“Çocuklarınızı (sütanneye) emzirtmek isterseniz”
yani zarar vermek kastı olmaksızın çocuklarınıza öz annelerinin dışında başka bir süt anne
bulmak isterseniz süt annelere “vereceğiniz (bedeli) meşru bir şekilde teslim etmeniz şartı ile size bir vebal yoktur. Allah’tan korkun ve bilin ki Allah bütün yaptıklarınızı hakkıyla görendir.”
Ve yaptıklarınıza göre hayır veya şer ile karşılığınızı verecektir.
Anneler evlatlarını tam iki sene boyunca emzirirler. Bu iki sene sınırı emzirme süresini tamamlamayı isteyen anneler içindir. Boşanmış olan emziren annelerin nafakası ve giyimi ise dine muhalefet etmeyen bir ölçüyle insanların bildikleri örfe göre bebeğin babasının görevidir. Allah hiç kimseyi gücünün ve kudretinin üzerinde bir yükle sorumlu kılmaz. Anne ve babadan herhangi birinin çocuğu diğerinin zararı için kullanması helal olmaz. Eğer çocuğun babası ve hiçbir malı yoksa babanın üzerine olan hakların aynısı çocuğun varisinin sorumluluğudur. Eğer anne ve baba doğan bebeğin maslahatına olan şeylerde birbiriyle istişare ettikten ve karşılıklı razı olduktan sonra çocuğu iki sene tamamlamadan sütten kesmek isterse, o ikisi için bir günah yoktur. Şayet çocuklarınız için annelerinden başka emziren bir kadın tutmak isterseniz, vermeyi anlaştığınız ücreti eksiltmeden veya oyalamadan ona güzelce teslim edip vermenizde sizin için bir günah yoktur. Emirlerini yerine getirerek ve yasaklarından sakınarak Allah'tan korkun. Şunu bilin ki, şüphesiz Allah yapmakta olduklarınızı görür. O'na hiçbir şey gizli kalmaz. Yaptığınız amellere göre sizlere karşılığını verecektir.
Les génitrices( ) allaitent leurs progénitures durant deux années complètes. Cette précision au sujet des deux années s’adresse à ceux qui ont l’intention de mener à terme la durée d’allaitement. Le géniteur de l’enfant est tenu d’assumer les dépenses de la génitrice répudiée qui allaite l’enfant selon ce qui est admis chez les gens sans que cela ne contrevienne à la religion. Allah ne charge pas une âme plus que ce qu’elle peut supporter.
Par ailleurs, il n’est pas permis à l’un des eux parents de se servir de l’enfant afin de porter préjudice à l’autre.
Lorsque le père est décédé, le tuteur de l’enfant est tenu aux mêmes obligations de dépense si l’enfant ne possède rien. Si les parents décident de sevrer l’enfant avant d’avoir complété deux années d’allaitement, ils ne commettent pas de faute si la décision est prise après concertation, avec le consentement des deux parties et dans l’intérêt de l’enfant. Si vous désirez avoir recours à des nourrices pour vos enfants, vous ne commettez alors aucune faute dès lors que vous remettez à la nourrice un salaire décent et convenu entre vous, sans rien en soustraire et sans atermoiement. Craignez Allah en vous conformant à Ses commandements et en respectant Ses interdits, et sachez qu’Allah voit tout ce que vous faites. Rien ne lui échappe et Il vous rétribuera pour les actions que vous avez accomplies.
Le madri allattano i loro figli per due anni interi, per chi desidera completare la durata dell'allattamento. Il padre del bambino deve sostenere le spese, compreso l'abbigliamento delle madri, anche se divorziate, secondo le usanze conosciute dalle persone, e che siano conformi con la Shari'ah. Allāh non costringe nessuno a fare ciò che non può, e non è ammesso a nessuno dei genitori utilizzare il bambino come mezzo per esercitare pressione nei confronti dell'altro coniuge. Se il padre si separa e il bambino non ha mezzi di sostentamento, che erano dovere del padre, se i due genitori si accordano a compiere lo svezzamento prima dei due anni, non commettono peccato, purché tutto questo avvenga con il consenso reciproco e non danneggi il bambino. Se volete chiedere ad una balia di allattare i vostri figli, non commettete peccato, purché ricompensiate adeguatamente la balia o la divorziata. E temete Allāhواتّقوا الله, obbedendo ai suoi ordini e rispettando i suoi divieti, e sappiate che in verità Allāh osserva ciò che fate; nulla Gli è nascosto, e vi ricompenserà per le buone azioni che avete compiuto
234- İçinizden vefat edenlerin geride bıraktıkları eşler kendiliklerinden dört ay on gün
beklerler. Müddetlerini bitirdikleri zaman artık onların kendileri hakkında maruf ile
yaptıklarından dolayı size bir günah yoktur. Allah yaptıklarınızdan hakkıyla haberdardır.
234. Yani koca vefat ettikten sonra hanımı farz olmak üzere dört ay on gün bekler. Bundaki
hikmet ise bu dört aylık zaman içerisinde -varsa- hamileliğinin ortaya çıkması ve beşinci ayın
başlangıcında da (ceninin) harekete geçmesidir. Hamilelerin hüküm ise bu
genel hükmün dışındadır. Çünkü hamilelerin iddeti doğumları ile birlikte sona erer. Aynı şekilde
cariyenin de iddeti hür kadının iddetinin yarısı olmak üzere iki ay beş gündür.
“Müddetlerini bitirdikleri zaman artık onların kendileri hakkında maruf ile yaptıklarından”
yani iddeti biten kadınların haram ve mekruh olmayan bir surette tekrar süslenip koku
sürünmelerinden “dolayı size bir günah yoktur.” Bu buyruk -iddet süresi
içerisinde boşanmış ve başka bir surette kocalarından ayrılmış kadınlar değil de- kocaları vefat
etmiş kadınların bu şekilde yas tutmalarının farz olduğuna delildir. Bu hususta ilim adamlarının
icmaı vardır.
“Allah yaptıklarınızdan hakkıyla haberdardır.” Zahiri ile batını ile
açığı ile gizlisi ile amellerinizi çok iyi bilendir, o bakımdan amellerinizin karşılığını
verecektir.
Yüce Allah’ın velilere:“Artık onların kendileri hakkında maruf ile yaptıklarından dolayı size bir günah yoktur”
hitabında velinin, kadının ne yaptığına dikkat etmesi gerektiğine, yapılması caiz olmayan
şeylerden onu engelleyip yapılması gerekene mecbur edeceğine, bu hususta onun sorumlu olduğuna
ve bu şekilde davranmasının da veliye farz olduğuna delil vardır.
"Orang-orang yang meninggal dunia di antaramu dengan meninggalkan istri-istri (hendaklah para istri itu)
menangguhkan dirinya (ber'iddah) empat bulan sepuluh hari. Kemudian
apabila telah habis iddahnya, maka tiada dosa bagimu (para wali)
mem-biarkan mereka berbuat terhadap diri mereka menurut yang patut. Allah mengetahui apa yang
kamu perbuat." (Al-Baqarah: 234).
(234) Maksudnya, apabila suami meninggal, istrinya harus tetap tinggal
dan wajib menunggu selama empat bulan sepuluh hari. Hikmahnya adalah untuk membuktikan adanya
kehamilan pada masa empat bulan dan awal-awal bergeraknya (janin) pada
bulan yang kelima. Ayat yang umum ini dikhususkan dengan wanita-wanita yang hamil, karena iddah
mereka adalah melahirkan bayinya, demikian juga hamba sahaya wanita, karena iddahnya adalah
setengah dari iddah wanita merdeka yaitu dua bulan lima hari.
FirmanNya, ﴾ فَإِذَا بَلَغۡنَ أَجَلَهُنَّ ﴿ "Kemudian apabila telah habis iddah-nya," artinya, telah selesai masa iddahnya, ﴾
فَلَا جُنَاحَ عَلَيۡكُمۡ فِيمَا فَعَلۡنَ فِيٓ أَنفُسِهِنَّ ﴿ "maka tiada dosa bagimu, (para wali) membiarkan mereka berbuat terhadap diri mereka," artinya, untuk berhias dan memakai wangi-wangian, ﴾
بِٱلۡمَعۡرُوفِۗ ﴿ "menurut yang patut." Maksudnya, dalam bentuk yang tidak diharamkan dan tidak pula dimakruhkan.
Ayat ini menunjukkan kewajiban ihdad (tidak bersolek) dalam masa iddah atas wanita yang ditinggal mati suaminya namun tidak bagi selainnya dari wanita-wanita yang diceraikan dan ditinggal-kan (suaminya), dan ini merupakan kesepakatan para ulama.
﴾ وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرٞ ﴿ "Allah mengetahui apa yang kamu perbuat," mak-sudnya, mengetahui perbuatan-perbuatan kalian secara lahiriyahnya maupun batiniyahnya, yang tampak maupun yang tersembunyi, maka pasti Allah akan membalasnya. Dan tentang mengarahkan FirmanNya kepada para wali dengan FirmanNya, ﴾
فَلَا جُنَاحَ عَلَيۡكُمۡ فِيمَا فَعَلۡنَ فِيٓ أَنفُسِهِنَّ ﴿ "Maka tiada dosa bagimu (para wali) membiarkan mereka berbuat terhadap diri mereka," merupakan
dalil bahwa wali itu harus memperhatikan wanita tersebut dan melarangnya dari hal-hal yang tidak
boleh dilakukan, dan memaksanya untuk melakukan yang wajib dan bahwasanya ayat ini dihadapkan
untuk wali dan menjadi tanggung jawabnya.
Ang mga mamamatay at mag-iiwan sa pagkamatay nila ng mga maybahay na hindi mga buntis ay maghihintay ang mga maybahay sa mga sarili ng mga ito bilang tungkulin ng yugtong apat na buwan at sampung araw, habang nagpipigil sa panahong iyon sa paglabas mula sa bahay ng asawa, sa paggayak, at sa pag-aasawa. Kapag nagwakas ang yugtong ito, walang kasalanan sa inyo, O mga tagatangkilik, sa anumang ginawa nila sa mga sarili nila na dating ipinagbabawal sa kanila sa yugtong iyon, ayon sa paraang nakabubuti batay sa batas at kaugalian. Si Allāh sa anumang ginagawa ninyo ay Mapagbatid: walang nakakukubli sa Kanya na anuman mula sa inilalantad ninyo at inililingid ninyo. Gaganti Siya sa inyo roon.
Coloro che muoiono e si lasciano alle spalle delle mogli non gravide, queste ultime sono obbligate ad attendere quattro mesi e dieci giorni; che non escano dalla casa coniugale e si astengano dall'ornamento e dal matrimonio. Se questo periodo è terminato, non commettono peccato. O voi tutori – non vi è peccato in ciò che loro faranno in seguito, purché si tengano nei limiti della Shari'ah e delle usanze. E Allāh, riguardo ciò che fate, è Onnisciente, e nulla Gli è nascosto di ciò che manifestate e ciò nascondete, e vi retribuirà per questo.
Quand un homme meurt et laisse derrière lui une ou des épouses non enceintes, celles-ci doivent obligatoirement observer un délai de viduité de quatre mois et dix jours durant lequel elles s’abstiennent de sortir du domicile conjugal, de s’embellir et de contracter une nouvelle union.
Après l’écoulement de ce délai, il ne vous est rien reproché, ô tuteurs, si elles accomplissent ce qui leur était interdit durant le délai de viduité, de manière conforme à la religion et aux coutumes.
Allah est Parfaitement Informé (du nom d’Allah `al-khabîru) de ce que vous faites. Rien de votre apparence ou de votre for intérieur ne Lui échappe et Il vous rétribuera pour ce qu’Il connaît de vous.
When someone passes away and leaves behind a wife who is not pregnant, it is the duty of such a woman to wait for a period of four months and ten days, in which she must not leave the husband’s home, beautify herself or get married. Once this period ends, there is no blame on their guardians if these women do these actions, which were previously prohibited during the waiting period, as long as it is done in a manner acceptable to society and the sacred law. Allah is well aware of what you do. None of your private or public actions are concealed from Him; and He will reward you for them.
Cuando muere su esposo, la viuda que no esté embarazada debe observar un período de luto de cuatro meses y diez días, durante el cual se abstiene de salir de su domicilio conyugal, embellecerse y contraer un nuevo matrimonio. Una vez transcurrido este período de luto, no es reprochable que realice alguno de estos actos, siempre y cuando lo haga de manera acorde a la religión y a las costumbres. Al‑lah está perfectamente informado de lo que hacen. Nada de lo que aparentan ni de lo que llevan en su fuero interior Le escapa, y Él retribuirá conforme a lo que sabe.
Đối với phụ nữ chết chồng không có thai nghén phải giữ mình bốn tháng mười ngày, không rời khỏi nhà chồng, không trang điểm và không tái giá. Sau khi thời gian ở vậy đã hết thì các ngươi - những người bảo hộ - sẽ không bị mắc tội khi những quả phụ đó làm những điều đã bị cấm trong thời gian ở vậy miễn sao phù hợp với luật Islam và truyền thống. Mọi điều các ngươi làm Allah đều biết rõ, không việc gì giấu được Ngài dù các ngươi có hành động hay chỉ nghĩ trong lòng và Ngài sẽ dựa vào đó mà thưởng phạt các ngươi.
Žena čiji čovjek umre, a nije trudna dužna je čekati četiri mjeseca i deset dana, i u tom periodu joj je zabranjeno da izlazi iz muževe kuće, kao i da se ukrašava ili uda. Kada istekne taj period, nemate grijeha, o staratelji, za ono što one urade, a što im je bilo zabranjeno tokom tog perioda, ukoliko je ono što urade u skladu sa šerijatom i običajem tog mjesta. Allah detaljno zna ono što radite, ništa Mu nije skriveno što tajno i javno govorite i činite, i On će vas obračunati.
Kocaları vefat etmiş hamile olmayan kadınlar farz olarak kendi başlarına dört ay on gün (iddet) beklerler. Bu süre zarfında kocasının evinden çıkmaktan, evlenmekten ve süslenmekten kaçınırlar. Ey veliler! Bu süre bittiğinde, kendilerine yasak olan o süre boyunca kendi başlarına dine ve örfe uygun olarak yaptıkları şeylerden ötürü sizlere bir günah yoktur. Allah yaptıklarınızdan haberdardır. O'na açık ve gizli hallerinizden hiçbir şey gizli kalmaz. Buna göre de sizlere yaptığınızın karşılığını verecektir.
The `Iddah (Waiting Period) of the Widow
This Ayah contains a command from Allah to the wives whose husbands die, that they should observe a period of `Iddah of four months and ten nights, including the cases where the marriage was consummated or otherwise, according to the consensus (of the scholars).
The proof that this ruling includes the case where the marriage was not consummated is included in the general meaning of the Ayah. In a narration recorded by Imam Ahmad and the compilers of the Sunan, which At-Tirmidhi graded Sahih, Ibn Mas`ud was asked about a man who married a woman, but he died before consummating the marriage. He also did not appoint a Mahr (dowry) for her. They kept asking Ibn Mas`ud about this subject until he said, "I shall give you my own opinion, and if it is correct then it is from Allah, while if it is wrong it is because of my error and because of (the evil efforts of) Satan. In this case, Allah and His Messenger are innocent of my opinion. She has her full Mahr." In another narration, Ibn Mas`ud said, "She has a similar Mahr to that of the women of her status, without stinginess or extravagance." He then continued, "She has to spend the `Iddah and has a right to the inheritance." Ma`qil bin Yasar Ashja`i then stood up and said, "I heard Allah's Messenger ﷺ issue a similar judgment for the benefit of Barwa` bint Washiq." `Abdullah bin Mas`ud became very delighted upon hearing this statement. In another narration, several men from Ashja` (tribe) stood up and said, "We testify that Allah's Messenger ﷺ issued a similar ruling for the benefit of Barwa` bint Washiq."
As for the case of the widow whose husband dies while she is pregnant, her term of `Iddah ends when she gives birth, even if it occurs an instant (after her husband dies). This ruling is taken from Allah's statement:
وَأُوْلَـتُ الاٌّحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ
(And for those who are pregnant, their `Iddah is until they lay down their burden.) (65:4)
There is also a Hadith from Subay`ah Al-Aslamiyah in the Two Sahihs, through various chains of narration. Her husband, Sa`d bin Khawlah, died while she was pregnant and she gave birth only a few nights after his death. When she finished her Nifas (postnatal period), she beautified herself for those who might seek to engage her (for marriage). Then, Abu Sanabil bin Ba`kak came to her and said, "Why do I see you beautified yourself, do you wish to marry By Allah! You will not marry until the four months and ten nights have passed." Subay`ah said, "When he said that to me, I collected my garments when night fell and went to Allah's Messenger ﷺ and asked him about this matter. He said that my `Iddah had finished when I gave birth and allowed me to get married if I wished."
The Wisdom behind legislating the `Iddah
Sa`id bin Musayyib and Abu Al-`Aliyah stated that the wisdom behind making the `Iddah of the widow four months and ten nights is that the womb might contain a fetus. When the woman waits for this period, it will become evident if she is pregnant. Similarly, there is a Hadith in the Two Sahihs narrated by Ibn Mas`ud stating:
«إنَّ خَلْقَ أَحَدِكُمْ يُجْمَعُ فِي بَطْنِ أُمِّهِ أَرْبَعِينَ يَوْمًا نُطْفَةً، ثُمَّ يَكُونُ عَلَقَةً مِثْلَ ذلِكَ، ثُمَّ يَكُونُ مُضْغَةً مِثْلَ ذلِكَ، ثُمَّ يُبْعَثُ إِلَيْهِ الْمَلَكُ فَيَنْفُخُ فِيهِ الرُّوح»
((The creation of) a human being is put together in the womb of his mother in forty days in the form of a seed, and next he becomes a clot of thick blood for a similar period, and next a morsel of flesh for a similar period. Then, Allah sends an angel who is ordered to breathe life unto the fetus.)
So, these are four months and ten more days to be sure, as some months are less (than thirty days), and the fetus will then start to show signs of life after the soul has been breathed into it. Allah knows best.
The `Iddah of the Slave Mother whose Master dies
We should state here that the `Iddah of the slave mother is the same in the case of death, as the `Iddah of the free woman. Imam Ahmad reported that `Amr bin Al-`As said, "Do not confuse the Sunnah of our Prophet for us. The `Iddah of the mother, who is also a servant, when her master dies, is four months and ten nights."
Mourning is required during the `Iddah of Death
Allah said:
فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِى أَنفُسِهِنَّ بِالْمَعْرُوفِ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
(...then when they have fulfilled their term, there is no sin on you if they (the wives) dispose of themselves in a (just and) honorable manner (i.e., they can marry). And Allah is well-acquainted with what you do.)
This Ayah indicates that mourning for the dead husband is required until the `Iddah is finished. It is also reported in the Two Sahihs that Umm Habibah and Zaynab bint Jahsh narrated that Allah's Messenger ﷺ said:
«لَا يَحِلُّ لِامْرَأَةٍ تُؤْمِنُ بِاللهِ وَالْيَوْم الآخِر أن تُحِدَّ عَلى مَيِتٍ فَوْقَ ثَلَاثٍ، إِلَّا عَلى زَوْجٍ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا»
(It is not lawful for a woman who believes in Allah and the Last Day to mourn for more than three days for any dead person except her husband, for whom she mourns for four months and ten days.)
It is reported in the Two Sahihs that Umm Salamah said that a woman said, "O Messenger of Allah ﷺ! My daughter's husband died and she is complaining about her eye, should we administer kohl in her eye" He said, "No," several times upon repeating this question. He then said:
«إنَّمَا هِيَ أَرْبَعَةُ أَشْهُرٍ وَعَشْرٌ، وَقَدْ كَانَتْ إِحْدَاكُنَّ فِي الْجَاهِلِيَّةِ تَمْكُثُ سَنَة»
(It is four months and ten (nights)! During the Jahiliyyah, one of you would mourn for an entire year.)
Zaiynab the daughter of Umm Salamah said (about the pre-Islamic era of ignorance), "When the woman's husband died, she would go into seclusion and would wear the worst clothes she has. She would refrain from wearing perfume or any adornments until a year passed. She would then come out of seclusion and would be given dung that she would throw. Then an animal would be brought out, a donkey, a sheep, or a bird. Then some blood would be drained from it, usually resulting in its death."
In short, the mourning required from a wife whose husband dies, includes not using beautification aids, such as wearing perfume and the clothes and jewelry that encourage the men to seek marriage from the woman. All widows must observe this period of mourning whether they are young, old, free, servant, Muslim or disbeliever, as the general meaning of the Ayah indicates.
Allah also said:
فَإِذَا بَلَغْنَ أَجَلَهُنَّ
(...then when they have fulfilled their term) meaning, when the `Iddah finishes, according to Ad-Dahhak and Ar-Rabi` bin Anas.
فَلاَ جُنَاحَ عَلَيْكُمْ
(there is no sin on you) Az-Zuhri said, "Meaning her Wali (guardian)."
فِيمَا فَعَلْنَ
(if they (the wives) dispose) meaning, the women whose `Iddah has finished. Al-`Awfi said that Ibn `Abbas said, "If the woman is divorced or if her husband dies and then her `Iddah term ends, there is no sin that she beautifies herself, so that she becomes ready for marriage proposals. This is the way `that is just and honorable'." It was reported that Muqatil bin Hayyan gave the same explanation. Ibn Jurayj related that Mujahid said:
فَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِى أَنفُسِهِنَّ بِالْمَعْرُوفِ
(...there is no sin on you if they (the wives) dispose of themselves in a just and honorable manner.) "refers to allowed and pure (honorable) marriage." It was also reported that Al-Hasan, Az-Zuhri and As-Suddi said the same.
Some injunctions relating to 'Iddah
1. For one whose husband dies, it is not correct to wear perfume or make-up or use kohl52 or hair oil, beauty-treat unnecessarily, apply henna and dress gaudily. It is also not correct to talk about the second marriage in clear and unambiguous words as appears in the succeeding verse. In addition to this it is also incorrect to stay overnight in homes other than one's own. The text's "yatarabbasna bi anfusihinna" يَتَرَبَّصْنَ بِأَنفُسِهِنَّ translated as "keep themselves waiting" hint towards these avoidances. And this is also the injunction for the woman who has received an irrevocable divorce, that is, in which revocation is not possible. However, it is not right for her to go out of the house even during the daytime unless there is an extreme compulsion.
2. Another rule most people are not aware of is: If the husband dies on the night of the new moon, these months will be completed in accordance with the lunar calendar. Their being of 29 or 30 days makes no difference. But, if he died after the night of the new moon, all these months will be completed as of 30 days each. In all, 130 days will be completed. And when this period expires, and the same time when the death occurred comes, ` iddah will be over.
And now a word concerning what was said about women -- "There is no sin on you in what they do for themselves as recognized."This teaches us that it becomes obligatory on others to stop one who acts against the Shari'ah, of course, if they have the ability or power to do so. Otherwise, these people too become sinners. And the expression, bi l'ma` ruf بِالْمَعْرُوفِ ("with fairness' or 'as recognized' ) means that the marriage solemnized should be correct, and permissible according to the Shari'ah; all conditions of its being lawful should be observed.
52. Surma: collorium, claimed to be an inorganic lead compound -- 'Galena', which has been erroneously translated as 'Antimony' by Western writers. Since 'Antimony' is a known ingredient of modern sophisticated explosives, this age-old eye-cosmetic has gone out of fashion and favour.
Orang-orang mati yang meninggalkan istri-istri yang tidak sedang hamil, maka para istri itu wajib menunggu (masa idah) selama 4 bulan 10 hari. Dalam kurun waktu itu ia tidak boleh keluar dari rumah suami, berhias maupun menikah. Apabila masa idah itu sudah habis, maka tidak ada dosa bagimu -wahai para wali- bila para istri itu melakukan apa yang semula dilarang bagi mereka selama masa idah, sepanjang dilakukan secara baik menurut ketentuan syariat dan kebiasaan yang berlaku di masyarakat. Allah Maha Mengetahui apa yang kamu perbuat, tidak ada sesuatu pun yang luput dari pengetahuan-Nya, baik sisi lahir maupun batin kalian, dan Dia akan memberi balasan yang setimpal dengan amal perbuatan kalian.
While explaining the laws of marriage and divorce the Quran repeatedly enjoins going in fear of God and being kind to others. This shows that to carry out any command in its true spirit, individuals are required to go beyond the wording of that command, in its purely legal sense. Rather they must have feelings of goodwill, well-wishing, kindness and justice for one another. At the same time they must always go in fear of God: if they do not behave properly with their fellow men, they will incur God’s displeasure. On Judgement Day neither will excuses come to their rescue, nor will they be able to hide anything from God.
Kocası ölmüş yahut dönüşü olmayan bâin bir talak ile boşanmış iddet bekleyen kadınları, "Bekleme süren bittiğinde bana haber ver" gibi sözlerle açıkça evlilik teklifi yapmayarak, evlenmeyi istediğinizi ima etmenizde size bir günah yoktur. İddet süresinin bitmesinin ardından o bekleyen dul kadın ile evlenmek için içinizde gizlediğiniz evlenme arzusundan dolayı size bir günah yoktur. Doğrusu Allah, sizlerin onlara olan aşırı arzunuzdan ötürü zaten bunu söyleyeceğinizi bilmektedir. Sizlerin bunu açıkça söylemeden ima etmenizi mübah kılmıştır. İddet bekledikleri sürede dul kadınlarla gizli bir şekilde evlilik yapmak için anlaşmaktan sakının. Bunu sadece bilinen şekliyle açıkça evlilik teklifi içermeyen ifadelerle yapabililrsiniz. Biliniz ki Allah, sizin için mübah ve haram kıldıkları hakkında içinizden geçirdiğinizi çok bilir. O'ndan sakının ve emirlerine karşı gelmeyin. Şunu da bilin ki; Allah kullarından tövbe edeni bağışlar, Halim'dir, cezalandırmak için acele etmez.
Vous ne commettez pas de péché en faisant allusion à votre désir de demander la main d’une femme en délai de viduité suite au décès de son époux ou à une répudiation définitive, sans toutefois exprimer ce désir. Le prétendant pourra par exemple dire:
Lorsque ton délai de viduité expirera, informe-moi.
De même, vous ne commettez pas de péché en dissimulant votre désir d’épouser une femme après l’expiration de son délai de viduité.
Allah sait que vous allez parler d’elles en raison de la force de votre désir de les épouser et il vous a alors permis d’en faire allusion, à défaut de l’exprimer clairement.
Cependant, prenez garde à ne pas vous promettre de vous marier secrètement avant l’expiration du délai de viduité (sauf par le biais de l’allusion) et ne concluez pas d’acte de mariage durant le délai de viduité.
Sachez qu’Allah sait ce que vous dissimulez en vous-mêmes au sujet de ce qu’il vous a déclaré licite ou illicite.
Prenez garde à Lui, ne désobéissez pas à Son commandement et sachez qu’Allah est Pardonneur avec ceux de Ses serviteurs qui se repentent à Lui. Il se montre indulgent avec eux en ne s’empressant pas de les punir.
Nemate grijeha ako ukažete ženi koja je u pričeku zbog smrti muža ili neopozivog razvoda, da želite stupiti u brak sa njom, bez izravnog ispoljavanja te želje i namjere. Primjera radi, kada bi neko kazao: "Obavijesti me o završetku svog pričeka!" Nemate grijeha ako u sebi krijete želju da se oženite tom ženom nakon njenog pričeka. Allah Uzvišeni zna da ćete o tome misliti jer imate veliku želju za njima, pa vam je dozvolio da putem određenih naznaka, ali ne izravno, iskažete tu želju. Čuvajte se toga da im u tajnosti obećate brak, dok su one još u pričeku, osim ako se radi na uobičajen način. Ne odlučujte se na brak dok traje priček i znajte da Allah poznaje ono što krijete od onoga što vam je dozvolio, ali i od onoga što vam je zabranio, pa se pripazite i ne odstupajte od Njegove naredbe. Znajte da Allah prašta onome ko se pokaje i da je blag pa ne požuruje da vas kazni.
No comete pecado aquel hombre que insinúa su deseo de pedir la mano de una mujer durante el período del luto, luego del fallecimiento de su esposo o tras un divorcio definitivo, sin llegar a expresar explícitamente este deseo. El pretendiente podrá decir, por ejemplo: “Cuando haya terminado tu luto, házmelo saber.”
Así mismo, no comete pecado quien oculta su deseo de desposar a una mujer luego de cumplido el período de luto. Al‑lah sabe que, siendo grande su deseo de desposar a una mujer, va a hablar de ella y por lo tanto le permite hacer alusión al respecto, si es que no lo expresa explícitamente. Sin embargo, no se comprometan a casarse secretamente antes de concluido el período de luto (solo pueden aludir a ello) y no contraigan matrimonio durante este período. Sepan que Al‑lah conoce incluso lo que se ocultan a ustedes mismos respecto a las cuestiones que les ha declarado lícitas e ilícitas. Tengan cuidado de desobedecer Sus mandatos y sepan que Al‑lah es indulgente con Sus siervos que se arrepienten. Él es indulgente con ellos y no se apresura a castigarlos.
"Dan tidak ada dosa bagi kamu meminang wanita-wanita itu dengan sindiran atau kamu
menyembunyikan (keinginan me-ngawini mereka) dalam hatimu. Allah
mengetahui bahwa kamu akan menyebut-nyebut mereka, dalam pada itu janganlah kamu mengadakan
janji kawin dengan mereka secara rahasia, kecuali sekedar mengucapkan (kepada mereka)
perkataan yang ma'ruf. Dan janganlah kamu ber'azam (bertetap hati) untuk
berakad nikah, sebelum habis (masa) iddahnya. Dan ketahuilah bahwasanya
Allah mengetahui apa yang ada dalam hatimu; maka takutlah kepadaNya, dan ketahuilah bahwa Allah
Maha Pengampun lagi Maha Penyantun." (Al-Baqarah: 235).
(235) Ini merupakan hukum bagi wanita-wanita yang se-dang dalam masa
iddah, baik karena kematian suami atau perceraian talak ketiga dalam talak hidup, yaitu
diharamkan bagi selain suami yang telah mentalak tiga, untuk menyatakan secara jelas
keinginan-nya untuk meminangnya, itulah yang dimaksudkan dalam ayat, ﴾ وَلَٰكِن لَّا
تُوَاعِدُوهُنَّ سِرًّا ﴿ "Dalam pada itu janganlah kamu mengadakan janji kawin dengan mereka secara rahasia."
Adapun dengan sindiran, Allah تعالى telah meniadakan dosa padanya. Perbedaan antara kedua hal itu adalah bahwa pernyataan yang jelas tidaklah mengandung makna kecuali pernikahan, oleh karena itu diharamkan, karena dikhawatirkan wanita itu menjadi ingin cepat dan membuat kebohongan tentang selesainya masa iddahnya karena dorongan ingin menikah. Di sini terdapat indikasi tentang dilarangnya sarana-sarana (yang mengantarkan) kepada hal yang diharamkan, dan menunaikan hak untuk suami pertama dengan tidak mengadakan perjanjian dengan selain dirinya selama masa iddahnya.
Adapun sindiran memiliki kemungkinan bermakna perni-kahan dan selainnya, maka ini boleh dilakukan terhadap wanita yang ditalak tiga tersebut, seperti dia berkata kepada wanita itu, "Sesungguhnya saya ini berkeinginan menikah dan saya sangat senang sekali kalau kamu memberi pendapatmu untukku ketika iddahmu telah selesai", atau semacamnya. Hal ini boleh, karena tidak seperti pernyataan secara tegas yang di dalam dirinya ada dorongan yang kuat dalam hal tersebut. Demikian juga, seseorang boleh menyembunyikan dalam dirinya keinginan menikah dengan seorang wanita yang masih dalam masa iddahnya apabila telah selesai iddahnya. Karena itu Allah berfirman, ﴾
أَوۡ أَكۡنَنتُمۡ فِيٓ أَنفُسِكُمۡۚ عَلِمَ ٱللَّهُ أَنَّكُمۡ سَتَذۡكُرُونَهُنَّ ﴿ "Atau kamu menyembunyikan (keinginan mengawini mereka) dalam hatimu. Allah mengetahui bahwa kamu akan menyebut-nyebut mereka." Perincian ini semuanya adalah mengenai hukum-hukum sebelum akad nikah, sedangkan akad nikah, maka tidak boleh dilakukan ﴾
حَتَّىٰ يَبۡلُغَ ٱلۡكِتَٰبُ أَجَلَهُۥۚ ﴿ "sampai habis (masa) iddahnya," artinya, sempurna masa iddahnya.
﴾ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ يَعۡلَمُ مَا فِيٓ أَنفُسِكُمۡ ﴿ "Dan ketahuilah bahwasanya Allah mengetahui apa yang ada dalam hatimu," maksudnya, dan berniatlah kalian dengan yang baik dan janganlah kalian berniat yang buruk karena takut akan hukumanNya dan mengharap pahalaNya. ﴾
وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ غَفُورٌ ﴿ "Dan ketahuilah bahwa Allah Maha Pengampun" bagi orang-orang yang melakukan dosa-dosa lalu dia bertaubat darinya dan kembali kepada Rabbnya, ﴾
حَلِيمٞ ﴿ "lagi Maha Penyantun," di mana Allah tidak mempercepat hukuman atas kemaksiatan
orang-orang yang bermaksiat, padahal Allah mampu melakukannya.
E non commettete peccato se mostrate il desiderio di chiedere la mano di una donna durante il periodo di lutto o divorzio, senza dichiararlo apertamente. Ad esempio, dire: "Dimmi quando il tuo periodo sarà terminato", e non vi è peccato in ciò che nascondete nell'intimo. Allāh sa che le menzionerete, a causa del grande desiderio che serbate per esse; così vi ha permesso di accennarlo, senza dichiararlo apertamente. State attenti a non incontrarle in disparte a scopo di ottenere la loro mano mentre loro sono in tale periodo, ad eccezione delle parole ammesse, ovvero la semplice proposta, e non pattuite un contratto di matrimonio in questo periodo. E sappiate che Allāh Conosce ciò che nascondete nelle vostre anime, sia di ciò che vi ha permesso che ciò che vi ha proibito; temeteLo, e non trasgredite i Suoi limiti, e sappiate che, in verità, è Perdonatore nei confronti dei Suoi sudditi pentiti, Tenero, non li indirizza con la punizione.
235- Kadınlara üstü kapalı talip olmanızdan veya bunu içinizde saklamanızdan dolayı size bir
günah yoktur. Allah onları muhakkak anacağınızı bilmektedir. Fakat meşru bir söz söylemeniz
müstesna kendileri ile gizlice sözleşmeyin. İddet sona erinceye kadar da nikah akdini yapmaya
azmetmeyin. Bilin ki Allah içinizdekini bilir. O halde O’ndan sakının ve bilin ki Allah,
Ğafûrdur, Halîmdir.
235. Bu buyruk, kocasının vefatı dolayısıyla yahut kocası hayatta olup bâin talakla boşanmış
olduğu için iddet bekleyen kadının hükmü ile ilgilidir. Böyle bir kadına onu bâin talak ile
boşayan kocası dışında kalan bir kimsenin açıkça evlilik teklifinde bulunması haramdır. Yüce Allah’ın:“Kendileri ile gizlice sözleşmeyin” buyruğu ile kastedilen de budur. Üstü
kapalı, tariz yoluyla ifadeye gelince Yüce Allah bunda vebal olmadığını belirtmektedir. Aradaki fark da şudur:
Açık ifade nikâh anlamından başka ihtimale gelmez. Kadının evlenmek arzusuyla acele edip
iddetinin bittiğine dair yalan söylemesi ihtimalinden dolayı bu, haram kılınmıştır. Bu buyruk
harama götüren yolların da yasaklandığına ve kadının, birinci kocasının hakkına riayet
dolayısıyla iddet süresi içerisinde ondan başkasına evlilik sözü vermemesi gerektiğine delildir.
Üstü kapalı ifade (tariz) ise nikâh ihtimalini de ifade eder, başka
ihtimale de gelir. Mesela bain talakla boşanmış bir kadına:“Ben evlenmek istiyorum”, “İddetin bittiği takdirde bana danışmanı arzu ederim”
vb. sözleri söylenmesi bu kabildendir. Bu gibi sözlerin söylenmesi caizdir. Çünkü bunlar açık
ifade hükmünde değildir. Diğer taraftan insanda bu gibi sözleri söylemeye de kuvvetli bir istek
vardır. Aynı şekilde insanın kalbinde iddet bekleyen bir kadın ile -iddetinin bitmesi halinde-
evlenme duygusunu saklaması da mümkündür. Bundan dolayı Yüce Allah:“Veya içinizde saklamanızdan dolayı da size bir günah yoktur. Allah onları muhakkak anacağınızı bilmektedir”
buyurmuştur. Bütün bu açıklamalar akit öncesi hususlarla ilgilidir. Nikah akdine gelince bu
“iddet sona erinceye kadar” helâl değildir. “Bilin ki Allah içinizdekini bilir.”
O bakımdan cezasından korkarak ve mükâfatını umarak hayra niyet ediniz, kötü niyet beslemeyiniz.
“Bilin ki muhakkak Allah Ğafurdur” kendisinden günah sadır olup o
günahlarından tevbe eden ve Rabbine dönen kimselerin günahlarını bağışlayıcıdır. “Halimdir”
Çünkü cezalandırma kudretine rağmen isyan edenlerin masiyetlerini cezalandırmakta acele etmez.
Walang kasalanan sa inyo sa pagpaparamdam ng pagkaibig sa pag-alok ng kasal sa babaing nagsasagawa ng `iddah dahil sa pagpanaw o diborsiyong tuluyang naghihiwalay nang walang pagpapahayag ng pagkaibig gaya ng nagsasabi: "Kapag nagwakas ang `iddah mo ay magpabatid ka sa akin." Walang kasalanan sa inyo sa ikinubli ninyo sa mga sarili ninyo na pagkaibig sa pag-aasawa sa babaing nagsasagawa ng `iddah matapos ang pagwawakas ng `iddah niya. Nakaalam si Allāh na kayo ay babanggit sa kanila nito dahil sa tindi ng pagkaibig ninyo sa kanila kaya pumayag Siya para sa inyo ng pagpaparamdam nang walang pagpapahayag. Mag-ingat kayo na magpangakuan kayo nang palihim ng kasal samantalang sila ay nasa yugto ng `iddah, maliban sa alinsunod sa nakabubuting pananalita at ito ay ang pagpapahiwatig. Huwag kayong magpatibay ng kasunduan ng kasal sa panahon ng `iddah. Alamin ninyo na si Allāh ay nakaaalam sa anumang kinikimkim ninyo sa mga sarili ninyo, na kabilang sa pinayagan Niya sa inyo at ipinagbawal Niya sa inyo kaya mag-ingat kayo sa Kanya. Huwag kayong sumalungat sa Kanya sa utos Niya. Alamin ninyo na si Allāh ay Mapagpatawad sa sinumang nagbalik-loob kabilang sa mga lingkod Niya, Matimpiin na hindi nagmamadali sa kaparusahan.
Mentioning Marriage indirectly during the `Iddah
Allah said:
وَلاَ جُنَاحَ عَلَيْكُمْ
(And there is no sin on you) meaning, to indirectly mention marriage to the widow during the term of `Iddah for her deceased husband. Ath-Thawri, Shu`bah and Jarir stated that Ibn `Abbas said:
وَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُم بِهِ مِنْ خِطْبَةِ النِّسَآءِ
(And there is no sin on you if you make a hint of betrothal) "means saying, `I want to marry and I am looking for a woman whose qualities are such and such,' thus talking to her in general terms in a way that is better." In another narration (by Ibn `Abbas), "Saying, `I wish that Allah endows me with a wife,' but he should not make a direct marriage proposal." Al-Bukhari reported that Ibn `Abbas said that the Ayah:
وَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُم بِهِ مِنْ خِطْبَةِ النِّسَآءِ
(And there is no sin on you if you make a hint of betrothal) means, "The man could say, `I wish to marry,' `I desire a wife,' or, `I wish I could find a good wife'." Mujahid, Tawus, `Ikrimah, Sa`id bin Jubayr, Ibrahim An-Nakha`i, Ash-Sha`bi, Al-Hasan, Qatadah, Az-Zuhri, Yazid bin Qusayt, Muqatil bin Hayyan and Al-Qasim bin Muhammad and several others among the Salaf and the Imams said that one is allowed to mention marriage indirectly to the woman whose husband died. It is also allowed to indirectly mention marriage to a woman who had gone through final, irrevocable divorce. The Prophet ordered Fatimah bint Qays to remain in the house of Ibn Umm Maktum for `Iddah when her husband Abu `Amr bin Hafs divorced her for the third time. He said to her:
«فَإِذَا حَلَلْتِ فَآذِنِينِي»
(Inform me when your `Iddah term ends.)
When she finished the `Iddah, Usamah bin Zayd, the Prophet's freed slave asked to marry her, and the Prophet married her to him. As for the divorced wife (not irrevocably divorced), there is no disagreement that it is not allowed for other than her husband to mention marriage proposals to her directly or indirectly (before the `Iddah finishes). Allah knows best.
Allah said:
أَوْ أَكْنَنتُمْ فِى أَنفُسِكُمْ
(...or conceal it in yourself,) meaning, if you hide the intention of seeking marriage with them. Similarly, Allah said:
وَرَبُّكَ يَعْلَمُ مَا تُكِنُّ صُدُورُهُمْ وَمَا يُعْلِنُونَ
(And your Lord knows what their breasts conceal, and what they reveal) (28:69) and:
وَأَنَاْ أَعْلَمُ بِمَآ أَخْفَيْتُمْ وَمَآ أَعْلَنتُمْ
(...while I am All-Aware of what you conceal and what you reveal.) (60: 1) So, Allah said here:
عَلِمَ اللَّهُ أَنَّكُمْ سَتَذْكُرُونَهُنَّ
(Allah knows that you will remember them) meaning, in your hearts, so He made it easy for you. Allah then said:
وَلَـكِن لاَّ تُوَاعِدُوهُنَّ سِرًّا
(...but do not make a promise (of contract) with them in secret)
`Ali bin Abu Talhah reported that Ibn `Abbas said that
وَلَـكِن لاَّ تُوَاعِدُوهُنَّ سِرًّا
(but do not make a promise (of contract) with them in secret) means do not say to her, "I am in love (with you)," or, "Promise me you will not marry someone else (after the `Iddah finishes)," and so forth. Sa`id bin Jubayr, Ash-Sha`bi, `Ikrimah, Abu Ad-Duha, Ad-Dahhak, Az-Zuhri, Mujahid and Ath-Thawri said that it (meaning of the Ayah) means taking the woman's promise not to marry someone else.
Afterwards, Allah said:
إِلاَّ أَن تَقُولُواْ قَوْلاً مَّعْرُوفًا
(...except that you speak an honorable saying.)
Ibn `Abbas, Mujahid, Sa`id bin Jubayr, As-Suddi, Ath-Thawri and Ibn Zayd said that the Ayah means to indirectly refer to marriage, such as saying, "I desire someone like you." Muhammad bin Sirin said: I asked `Ubaydah about the meaning of Allah's statement:
إِلاَّ أَن تَقُولُواْ قَوْلاً مَّعْرُوفًا
(. ..except that you speak an honorable saying.) He said, "He says to her Wali, `Do not give her away (in marriage) until you inform me first'." This statement was narrated by Ibn Abu Hatim.
Allah then said:
وَلاَ تَعْزِمُواْ عُقْدَةَ النِّكَاحِ حَتَّى يَبْلُغَ الْكِتَـبُ أَجَلَهُ
(And do not be determined on the marriage bond until the term prescribed is fulfilled.) meaning, do not make marriage contracts before the `Iddah finishes. Ibn `Abbas, Mujahid, Ash-Sha`bi, Qatadah, Ar-Rabi` bin Anas, Abu Malik, Zayd bin Aslam, Muqatil bin Hayyan, Az-Zuhri, `Ata' Al-Khurasani, As-Suddi, Ath-Thawri and Ad-Dahhak said that:
حَتَّى يَبْلُغَ الْكِتَـبُ أَجَلَهُ
(until the term prescribed is fulfilled.) means, `Do not consummate the marriage before the `Iddah term finishes.' The scholars agree that marriage contracts during the `Iddah are invalid.
Allah then said:
وَاعْلَمُواْ أَنَّ اللَّهَ يَعْلَمُ مَا فِى أَنفُسِكُمْ فَاحْذَرُوهُ
(And know that Allah knows what is in your minds, so fear Him.) warning the men against the ideas they conceal in their hearts about women, directing them to think good about them rather than the evil, and Allah would not let them despair of His mercy, as He said:
وَاعْلَمُواْ أَنَّ اللَّهَ غَفُورٌ حَلِيمٌ
(And know that Allah is Oft-Forgiving, Most Forbearing.)
Và các ngươi sẽ không bị mắc tội khi ngỏ ý muốn dạm hỏi phụ nữ chết chồng hoặc đã li hôn dứt khoát đang trong thời gian ở vậy, như nói "Khi nào cô hết 'Iddah (thời gian ở vậy) thì hãy cho tôi biết". Tương tự, các ngươi cũng không bị mắc tội khi trong lòng ham muốn kết hôn với góa phụ sau khi 'Iddah đã chấm dứt. Allah biết rõ các ngươi sẽ nhớ nhung da diết những phụ nữ đó nên Ngài cho phép các ngươi ngỏ ý nhưng không thổ lộ, Ngài cảnh báo các ngươi âm thầm hứa hẹn cũng như tuyên bố việc kết hôn lúc họ đang trong 'Iddah. Các ngươi hãy biết là Allah luôn thấu hiểu mọi ham muốn giấu kín trong lòng các ngươi về những điều Ngài cho phép và những thứ Ngài cấm các ngươi; và các ngươi chớ có nghịch lệnh Ngài, các ngươi hãy biết Ngài luôn nhân từ với nô lệ nào quay lại sám hối, Ngài nhẫn nại không vội vã trong việc trừng phạt họ.
There is no sin on you if you hint to your desire to propose to a woman who is still in her waiting period after a divorce or after the death of her husband. For example, a person may say, ‘When your waiting period is over, let me know’. There is also no sin on you if you keep this desire to yourselves. Allah knows that you will mention them because of your strong desire to marry, so He has allowed you to give a hint without being open. Beware of secretly making any promise to marry them whilst they are still in their waiting period. However, you may give a hint to them in the manner that is acceptable; but do not confirm the marriage contract in the period of waiting. Know that Allah is aware of what is in your hearts, so be mindful of Him and do not go against His instruction. Know that Allah Forgiving to the person who repents to Him; and that He is tolerant and does not often quickly punish.
Kalian tidak berdosa menyatakan keinginan kalian dengan kata-kata sindiran untuk meminang wanita yang sedang menjalani masa idah karena kematian suaminya atau ditalak bain (talak tiga). Tetapi, kalian tidak boleh menyatakan keinginan kalian itu secara eksplisit (terus terang). Misalnya dengan mengatakan, “Jika masa idahmu habis beritahu aku.” Kalian tidak berdosa bila menyembunyikan keinginan kalian untuk menikahi wanita yang menjalani masa idah setelah masa idahnya berakhir. Allah mengetahui bahwa kalian akan menyebut nama wanita-wanita itu karena kuatnya keinginan kalian untuk menikahi mereka, sehingga Allah mengizinkan kalian menyatakan keinginan kalian melalui sindiran bukan secara eksplisit. Jangan sekali-kali kalian secara diam-diam berjanji akan menikah sementara wanita tersebut sedang menjalani masa idah, kecuali dengan ucapan yang baik, yaitu melalui sindiran. Juga janganlah kalian memutuskan untuk melaksanakan akad nikah pada masa idah! Serta ketahuilah bahwa Allah mengetahui apa yang kalian sembunyikan di dalam hati, baik yang dihalalkan maupun yang diharamkan bagi kalian. Oleh karena itu, berhati-hatilah, dan jangan melanggar perintah-Nya. Ketahuilah bahwa Allah Maha Pengampun bagi hamba-hamba-Nya yang bertobat, lagi Maha Penyantun, tidak lekas menjatuhkan hukuman kepada orang-orang yang berdosa.
Walang kasalanan sa inyo kung nagdiborsiyo kayo ng mga maybahay ninyong pinakasalan ninyo, bago kayo nakipagtalik sa kanila at bago kayo nag-obliga ng isang bigay-kayang tinakdaan para sa kanila. Kaya kapag nagdiborsiyo kayo sa kanila sa kalagayang ito, hindi nagsasatungkulin sa inyo para sa kanila ng isang bigay-kaya (mahr). Nagsasatungkulin lamang ng pagbibigay sa kanila ng isang bagay na tatamasain nila at aaliw sa pagkawasak ng mga puso nila, alinsunod sa kakayahan maging siya man ay isang nakaluluwag na marami ang salapi o isang naghihikahos na kaunti ang salapi. Ang pagbibigay na ito ay isang tungkuling pinagtibay sa mga tagagawa ng maganda sa mga gawain nila at mga pakikitungo nila.
Kalian tidak berdosa jika menceraikan istri-istri yang sudah dinikahi sebelum kalian menggauli mereka dan sebelum kalian menetapkan mahar tertentu bagi mereka. Apabila kalian menceraikan mereka dalam keadaan seperti ini, maka kalian tidak wajib membayar mahar kepada mereka. Tetapi, kalian harus memberi sesuatu untuk menyenangkan hati mereka dan mengobati kekecewaan mereka, menurut kadar kemampuan kalian, baik kaya maupun miskin. Pemberian ini adalah kewajiban yang harus ditunaikan oleh orang-orang yang berbudi baik dalam tindakan dan muamalahnya.
There is no sin on you if you divorce your wives with whom you have entered into marriage before you have sexual intercourse with them and before you fix a dowry for them. If you must divorce them in such a situation, they will not be entitled to any dowry from you; but they must be given something that they will enjoy, to make it easy on their feelings. This must be done by both a rich and a poor man according to their means. This gift is binding on those who wish to do good in their actions and dealings.
Và các ngươi không bị mắc tội khi li hôn những người vợ ngay sau cuộc hôn ước trước khi động phòng và trước khi các ngươi đã định Mahr (tiền cưới) cho họ. Trong trường hợp này, không bắt buộc các ngươi phải trao cho họ tiền cưới mà chỉ cần các ngươi tặng họ một ít gì đó coi như bù đắp và an ủi họ, phần quà tặng tùy thuộc vào khả năng giàu nghèo của các ngươi, đây là phần quà bắt buộc đối với người ngoan đạo trong hành động và cư xử.
Nemate grijeha ako svoje žene s kojima ste sklopili bračni ugovor razvedete prije nego što sa njima odnos imate, i prije nego što im mehr odredite. Kada ih razvedete u ovakvoj situaciji, nije vam obavezno da im date mehr, već im kao poklon darujte nešto što će im biti utjeha, shodno svojim mogućnostima, bilo da ste bogati ili siromašni. Ovaj dar je pritvrđena obaveza dobročiniteljima, koji dobro čine u svojim djelima i ophođenjima sa ljudima.
Commentary
Keeping dower and consummation in view, divorce can be of four situations. The injunction concerning the first two of these has been stated in these verses. (1) Dower is not fixed and consummation has not taken place. (2) Dower is fixed but consummation has not taken place. (3) Dower is fixed and consummation has taken place. Here the fixed dower will have to be paid in full. This injunction appears elsewhere in the Holy Qur'an. (4) Dower has not been pre-fixed but divorce was given after consummation. Here full mahr al-mithl مھر المثل (a dower as in the divorcees' family) will have to be paid. It means the amount of the dower will be the same as customarily given in the immediate family circle of the woman. This too has been taken up in yet another verse of the Holy Qur'an.
The injunction related to the first two situations has been stated in the verses appearing here. Out of the two, the injunction for the first situation is: No dower is due but it is obligatory for the husband to
give something on his own to the woman -- the least being a set of clothes. In fact, the Holy Qur'an has not fixed any amount for this gift. However, it does indicate that the affluent should give in accordance with their capacity, which carries an element of persuasion for the man of means who should not behave tight-fisted in this act of grace. Sayyidna Hasan ؓ ، in a situation like this, gave a gift of twenty thousand dirhams to the divorced woman, and Qadi Shurayh, that of five hundred dirhams; and Sayyidna Ibn ` Abbas ؓ has said that the lowest degree here is to give one set of clothes. (Qurtubi)
Vous ne commettez pas de péché en répudiant vos épouses avec lesquelles vous avez conclu un acte de mariage avant d’avoir des rapports intimes avec elles et avant de déterminer le douaire que vous allez leur remettre.
Si vous les répudiez dans cette situation, vous n’êtes pas tenus de leur remettre le douaire, mais vous devez leur faire don de quelque chose afin de les consoler, en fonction de vos moyens.
Ce don est une obligation pour tous ceux qui se veulent bienfaisants dans leurs agissements et leurs transactions.
Divorce before consummating the Marriage
Allah allowed divorce after the marriage contract and before consummating the marriage. Ibn `Abbas, Tawus, Ibrahim and Al-Hasan Al-Basri said that `touched' (mentioned in the Ayah) means sexual intercourse. The husband is allowed to divorce his wife before consummating the marriage or giving the dowry if it was deferred.
The Mut`ah (Gift) at the time of Divorce
Allah commands the husband to give the wife (whom he divorces before consummating the marriage) a gift of a reasonable amount, the rich according to his means and the poor according to his means, to compensate her for her loss. Al-Bukhari reported in his Sahih that Sahl bin Sa`d and Abu Usayd said that Allah's Messenger ﷺ married Umaymah bint Sharahil. When she was brought to the Prophet he extended his hand to her, but she did not like that. The Prophet then ordered Abu Usayd to provide provisions for her along with a gift of two garments.
236- Kendilerine dokunmadığınız veya mehir tayin etmediğiniz hanımları boşamanızda size günah
yoktur. (Ancak) onları, eli geniş olan kendi halince fakir olan da kendi
halince olmak üzere, maruf bir şekilde faydalandırın. Bu, ihsan edenlerin üzerine bir haktır.
236. Yani ey kocalar, kadınlarla ilişki kurmadan veya onlar için henüz mehir tayin etmeden önce
onları boşamanızda bir vebal ve günah yoktur Her ne kadar bu davranış kadınlar için bir
kırgınlığa sebep ise de onların bu kırgınlığı onları faydalandırmak sureti ile giderilir. O
bakımdan “onları… faydalandırın”, bu üzerinize vazifedir. Bu da onların
gönüllerini hoş etmek ve kırgınlıklarını gidermek için onlara bir miktar mal (mut’a)
vermenizle olur. Yine bu, “eli geniş olan kendi halince fakir olan da kendi halince olmak üzere”
olur ki bu da örfe göre belirlenir. Şartların değişmesine göre de değişiklik arz eder. Bundan
dolayı “maruf bir şekilde faydalandırınız” diye buyrulmaktadır.
Bu da “ihsan edenler üzerine bir haktır.” Yerine getirilmesi gereken bir
borçtur. Onlar, bu durumdaki hanımların bu haklarını düşürmek hakkına sahip değildirler.
Erkekler kadınların bu şekilde kendilerine meyledip evliliği arzulamalarına ve kalplerinin
kendilerine bağlanmasına sebep olduktan sonra onların bu arzularını yerine getirmedikleri
takdirde bunun karşılığında o hanımlara mut’a vermelidirler.
Gerçekten Yüce Allah’ın bu ilâhi hükmü ne kadar da güzeldir! Bu hükmü koyanın hikmetine ve
rahmetine ne büyük bir delildir! Yakin sahibi bir topluluk için hükmü Allah’ınkinden daha güzel
kim olabilir ki?
Bu âyet-i kerime ile mehirleri tayin edilmeden önce boşanan kadınların hükmü belirtilmişti. Daha sonra Yüce Allah kendilerine mehir tayin edilmiş kadınları söz konusu ederek şöyle buyurmaktadır:
Non vi è peccato se divorziate dalle vostre mogli con le quali avete stipulato un contratto di matrimonio prima di consumare il matrimonio e prima di stabilire una dota per esse; se divorziate da loro in queste condizioni, non siete obbligati a corrispondere una dote; piuttosto, siete tenuti ad offrire loro qualcosa come ammenda, secondo le possibilità di ciascuno: chi è benestante è tenuto a fare un'offerta maggiore, mentre chi possiede meno, offrirà meno. Tale ammenda è una caratteristica dei pii, nelle loro azioni e nelle loro relazioni.
"Tidak ada kewajiban membayar (mahar) atas kamu, jika kamu menceraikan
istri-istri kamu sebelum kamu bercampur de-ngan mereka dan sebelum kamu menentukan
maharnya.[24] Dan hen-daklah kamu berikan suatu mut'ah (pemberian)
kepada mereka. Orang yang mampu menurut kemampuannya dan orang yang miskin menurut kemampuannya
(pula), yaitu pemberian menurut yang patut. Yang demikian itu merupakan
ketentuan bagi orang-orang yang berbuat kebajikan." (Al-Baqarah: 236).
(236) Maksudnya, tidak ada bagi kalian -wahai para suami- dosa dan
kesalahan dengan menceraikan istri-istri kalian sebelum bercampur dengan mereka dan sebelum
menentukan mahar, walau-pun hal itu merupakan kesedihan baginya, namun dirinya akan terhibur
dengan adanya pemberian (mut'ah), maka kalian wajib memberikan mut'ah
kepada mereka, yaitu dengan memberikan kepada mereka sesuatu dari harta untuk menguatkan
perasaan-perasaan mereka.
﴾ عَلَى ٱلۡمُوسِعِ قَدَرُهُۥ وَعَلَى ٱلۡمُقۡتِرِ ﴿ "Orang yang mampu menurut kemampuan-nya dan orang yang miskin," yaitu, orang yang sedang susah, ﴾
قَدَرُهُۥ ﴿ "menurut kemampuannya (pula)." Ini dikembalikan kepada adat istiadat dan berbeda sesuai menurut perbedaan waktu dan kondi-sinya. Karena itu Allah berfirman, ﴾
مَتَٰعَۢا بِٱلۡمَعۡرُوفِۖ ﴿ "Yaitu pemberian menurut yang patut." Maka ini adalah hak yang wajib ﴾
عَلَى ٱلۡمُحۡسِنِينَ ﴿ "bagi orang-orang yang berbuat kebajikan." Mereka tidak boleh berlaku
pelit terhadap mereka, maka sebagaimana mereka telah mengaki-batkan kerinduan dan keinginan
wanita-wanita tersebut dan ke-terikatan hati mereka, kemudian mereka tidak memberikan kepada
mereka apa yang mereka inginkan, maka wajiblah atas mereka yang mentalak untuk memberikan
sesuatu sebagai imbalan atas hal tersebut.
Demi Allah, alangkah indahnya ketetapan Ilahi ini dan yang paling tepat menunjukkan akan hikmah
Pembuatnya dan rahmat-Nya, dan siapakah yang paling baik ketetapannya daripada Allah bagi
orang-orang yang yakin? Ini adalah hukum bagi wanita-wa-nita yang ditalak sebelum digauli dan
sebelum menentukan mahar.
Kemudian Allah menyebutkan hukum tentang hal yang wajib untuk mereka seraya berfirman,
Nikâh akdi yaptığınız eşlerinizi cinsel ilişkiye girmeden ve onlara vermeniz gerekli olan belli bir miktar mehirin sözünü vermeden önce boşamanızda bir günah yoktur. Eğer onları bu hal üzere boşarsanız mehir vermeniz zorunlu değildir. İster genişlik içinde çok malı olan bir kimse olsun, ister darlık içinde az malı olan bir kimse olsun gerekli olan eldeki imkânlar ölçüsünde kırgınlıklarını ortadan kaldıracak ve onların faydalanabileceği miktarda bir şey verilmesidir. Bu bağış, muamelelerinde ve yaptıklarında ihsan sahibi olan kimseler üzerine sabit bir haktır.
No cometen pecado si se divorcian antes de consumar el matrimonio o antes de determinar la dote. Si se divorcian en estas condiciones, no están obligados a entregarles la dote, pero deben hacerles un regalo que esté en la medida de sus posibilidades a fin de compensarlas. Esto es una obligación para todos aquellos que se consideran personas de bien en sus actos y relaciones.
E se divorziate dalle vostre mogli con cui avete stipulato un contratto di matrimonio prima di consumare il matrimonio, e tuttavia avete stabilito una dote, siete tenuti a corrispondere metà della dote stabilita, a meno che non vi rinuncino, a patto che siano maggiorenni, o a meno che i mariti non vogliano corrispondere la dote completa. Se vi accordate nei vostri diritti, ciò più si avvicina al timore di Allāh e alla Sua obbedienza. E non trascurate, o voi gente, la benevolenza tra di voi e il perdono, nei vostri diritti. In verità, Allāh osserva ciò che fate; gareggiate nel fare il bene, al fine di ottenere la Sua ricompensa per le vostre azioni.
237- Kendilerine mehir tayin etmiş olduğunuz hanımları onlara dokunmadan önce boşarsanız tayin
ettiğinizin yarısını (onlara verin). Ancak (kadınların) kendileri veya nikah akdini elinde bulunduran kimse
bağışlarsa ayrı. Sizin bağışlamanız ise (ey erkekler), takvaya daha
yakındır. Aranızdaki fazileti unutmayın. Allah yaptıklarınızı görmektedir.
237. Yani kadınlara dokunmadan ve mehir tayin ettikten sonra onları boşayacak olursanız boşanan
kadınlara tayin edilen mehrin yarısı verilir, diğer yarısı size kalır. Şâyet bir bağışlama veya
bir müsamaha sözkonusu olmaz ise -ki bu da kadının hakkını bağışlamasına bir engel yoksa
hakettiği mehrin yarısını kocasına bağışlaması sureti ile olur- yapılması gereken budur. “veya nikah akdini elinde bulunduran kimse bağışlarsa ayrı.” Bu, sahih
kabul edilen görüşe göre kocadır. Çünkü bu nikah akdini bozma hakkı onun elindedir. Diğer
taraftan velinin, malik de vekil de olmaması dolayısıyla, kadının hakettiğini affetmesi doğru
olmaz. Akdi elinde bulunduran kişinin, kadının babası olduğu da söylenmiştir ki ayet-i kerimenin
lafzı da buna delalet etmektedir.
Daha sonra Yüce Allah mehri bağışlamayı teşvik etmiş ve bu davranışın takvaya daha yakın
olduğunu bildirmiştir. Çünkü böyle bir tutum kalbe genişlik vermeyi doğuran bir iyiliktir.
Ayrıca insanın iyilik yapmaktan, güzel davranmaktan yana kendisini boşlamaması gerekir.
Karşılıklı davranışın en üstün derecesi olan fazileti de unutmamalıdır; çünkü insanlar arası
ilişkiler iki basamaktır. Biri yerine getirilmesi gereken adalet ve insaftır ki bu da hak
ettiğini almak ve başkasının hakkını vermektir. Diğeri de fazilet ve iyilik basamağıdır. Bu da
vermesi gerekmeyeni vermek, haklarda müsamahakâr davranmak ve nefiste bulunanları
dizginlemektir.
O nedenle insanın -bazı hallerde dahi olsa- bu son basamağı unutmaması gerekir. Özellikle de
karşılıklı ilişkilerde bulunulmuş veya hakların iç içe girmesi söz konusu olmuş kimselere karşı.
Şüphesiz Allah lütuf ve keremiyle iyilik yapanların, ihsan edenlerin mükâfaatanı
verecektir. Bundan dolayı Yüce Allah:“Allah yaptıklarınızı görmektedir”
buyurmuştur.
"Jika kamu menceraikan istri-istrimu sebelum kamu bercam-pur dengan mereka, padahal sesungguhnya
kamu sudah menen-tukan maharnya, maka bayarlah seperdua dari mahar yang telah kamu tentukan itu,
kecuali jika istri-istrimu itu memaafkan atau dimaafkan oleh orang yang memegang ikatan nikah,
dan pemaafan kamu itu lebih dekat kepada takwa. Dan janganlah kamu melu-pakan keutamaan di
antara kamu. Sesungguhnya Allah Maha Melihat segala apa yang kamu kerjakan." (Al-Baqarah: 237).
(237) Maksudnya, apabila kalian mentalak istri-istri kalian sebelum
bercampur dan setelah menentukan maharnya, maka wanita-wanita yang diceraikan itu memiliki hak
dari mahar yang telah ditentukan tersebut setengahnya dan bagi kalian setengah-nya lagi. Inilah
yang wajib selama tidak ada kata maaf maupun kelapangan dada, di mana wanita itu memaafkan (haknya yang) setengah tersebut untuk diberikan kembali kepada suaminya
ter-sebut apabila maafnya itu sah adanya, ﴾ أَوۡ يَعۡفُوَاْ ٱلَّذِي بِيَدِهِۦ عُقۡدَةُ
ٱلنِّكَاحِۚ ﴿ "atau dimaafkan oleh orang yang memegang ikatan nikah," yaitu suami menu-rut pendapat yang paling benar, karena ditangannyalah tergantung keputusan melepas ikatan nikah itu, dan juga karena wali tidak sah memaafkan apa yang wajib untuk wanita, karena posisinya bukan orang yang berhak untuk itu dan tidak pula wakil dalam hal itu. Pendapat lain berkata bahwa yang memegang ikatan nikah itu adalah ayah, dan itulah yang ditunjukkan oleh lafazh ayat yang mulia ini.[25]
Kemudian Allah menganjurkan untuk memaafkan dan bah-wasanya tindakan memaafkan itu lebih dekat kepada ketakwaan kepadaNya, karena hal itu adalah kebajikan yang mengakibatkan kelapangan dada. Dan juga karena manusia itu tidaklah sepatutnya melalaikan dirinya untuk berbuat kebaikan dan hal yang layak, lalu melupakan keutamaan yang merupakan setinggi-tingginya derajat pergaulan. Karena bergaul dengan manusia itu ada dua tingkatan; pertama, keadilan dan kejujuran yang wajib, yaitu meng-ambil yang wajib dan memberikan yang wajib, dan kedua, keutama-an dan kebajikan, yaitu memberikan sesuatu yang lebih dari yang wajib dan toleransi dalam meminta hak, serta mengendalikan apa yang ada dalam nafsu pribadi.
Maka seyogyanya manusia tidak melupakan tingkatan yang satu ini walaupun hanya pada beberapa kesempatan saja, khusus-nya bagi orang yang di antara Anda dan dirinya ada sebuah per-gaulan atau hubungan. Karena Allah akan memberikan ganjaran terhadap orang-orang yang berbuat baik dengan keutamaan dan kemuliaan. Allah تعالى berfirman, ﴾
إِنَّ ٱللَّهَ بِمَا تَعۡمَلُونَ بَصِيرٌ ﴿ "Sesungguhnya Allah Maha Melihat segala apa yang kamu
kerjakan."
Pero cuando se divorcien antes de consumar el matrimonio ya habiendo establecido la dote que le entregarían, deben entregarles la mitad de lo acordado (a menos que ellas renuncien a recibirlo) o la dote completa. Renunciar mutuamente a algunos de sus derechos es un comportamiento que se acerca al temor y a la obediencia hacia Al‑lah. Humanos, no dejen de hacerse favores ni de deponer algunos de sus derechos en favor de la otra persona, ya que Al‑lah ve lo que hacen. Esfuércense por obrar de manera apropiada a fin de merecer la recompensa de Al‑lah.
In the second situation, when the woman's dower has been fixed before marriage and divorce occurs before actual consummation, the injunction says that the man shall be obligated to pay half of the dower already fixed. However, should the woman forgive, or should the man pay the whole, this will be a matter of free choice, as is evident from the verse:
إِلَّا أَن يَعْفُونَ أَوْ يَعْفُوَ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ
Unless they (the women) forgive, or forgives the one in whose hand lies the marriage tie. (2:237)
The use of the word ya` fu يَعْفُوَ ('forgives' ) to cover even the payment of full dower, perhaps, reflects the customary Arab practice of the payment of dower amount simultaneously with the marriage. If so, the husband has become, in the event of a pre-consummation divorce, deserving of taking half of the dower back. Now, if he yields voluntarily and does not take his half back, this too, would virtually be an act of forgiving. And the act of forgiving has been declared more merit-worthy, and closer to Tagwa (the sense of being responsible to Allah, commonly rendered as piety or fear or righteousness in absence of an exact equivalent); because this forgiveness symbolically indicates that the severance of the bond of marriage was also done with magnanimity and good grace, which is the objective of the Shari'ah and certainly, deserving of great merit -- the forgiveness could come from the woman, or from the man, it does not matter.
Explaining the words of the verse الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ whose hands lies the marriage tie), the Holy Prophet ﷺ has himself said: ولی عُقْدَةُ النِّكَاحِ , that is, 'the husband is the guardian (wali) of the bond of marriage.' This hadith appears in Darqutni as narrated by ` Amr ibn Shu'ayb from his father on the authority of his grandfather, and also from Sayyidna ` Aii ؓ and Sayyidna ibn ` Abbas ؓ (Qurtubi).
This also proves that the authority to continue or terminate the bond of marriage rests with the husband. It is he who can pronounce talaq (divorce). The woman cannot divorce her husband.
Lorsque vous répudiez les épouses avec lesquelles vous avez conclu un acte de mariage avant d’avoir eu des rapports intimes avec elles mais après avoir déterminé le douaire que vous allez leur remettre, vous devez alors leur remettre la moitié du douaire, à moins qu’elles y renoncent si elles sont majeures ou que les époux leur font la faveur de le leur remettre entièrement. Renoncer mutuellement à certains de vos droits est un comportement plus proche de la crainte d’Allah et de Son obéissance. Ô gens, ne renoncez pas à vous faire des faveurs et à renoncer à certains de vos droits au profit des uns et des autres car Allah voit ce que vous faites. Efforcez-vous donc à œuvrer convenablement afin de mériter la rétribution d’Allah.
Apabila kalian menceraikan para istri kalian setelah melaksanakan akad nikah sebelum menggauli mereka sedangkan kalian telah menetapkan mahar tertentu untuk mereka, maka kalian wajib membayar setengah dari mahar yang telah ditentukan tersebut kepada mereka. Kecuali apabila mereka merelakannya untuk kalian (jika mereka sudah dewasa), atau apabila para suami itu sendiri membayar penuh mahar tersebut kepada mereka. Tindakan saling merelakan hak-hak yang ada di antara kalian itu lebih dekat kepada ketakwaan dan ketaatan pada Allah. Janganlah kalian -wahai manusia- meninggalkan kebiasaan saling memberi di antara kalian dan saling merelakan hak-hak yang ada karena sesungguhnya Allah mengetahui apa yang kalian perbuat. Oleh karena itu, bersungguh-sungguhlah dalam berbagi kebaikan agar kalian mendapatkan ganjaran dari Allah atas hal itu.
Kung nagdiborsiyo kayo sa mga maybahay ninyong pinakasalan ninyo, bago ng pakikipagtalik sa kanila at nag-obliga na kayo para sa kanila ng isang bigay-kayang tinakdaan, kinakailangan sa inyo ang pagbabayad ng kalahati ng bigay-kayang binanggit sa kanila, maliban na magpaalwan sila sa inyo para roon, kung sila ay mga matinong babae, o magpaalwan ang mga asawa mismo sa pamamagitan ng pagkakaloob ng bigay-kaya nang buo para sa kanila. Ang magpaalwanan kayo sa mga karapatan sa pagitan ninyo ay higit na malapit sa pagkatakot kay Allāh at pagtalima sa Kanya. Huwag kayong tumigil, O mga tao, sa pagmamabuting-loob sa isa't isa sa inyo at ang pagpapaalwan sa mga karapatan. Tunay na si Allāh sa anumang ginagawa ninyo ay Nakakikita kaya magpunyagi kayo sa pagkakaloob ng nakabubuti upang magtamo kayo ng gantimpala ni Allāh doon.
Và trường hợp các ngươi li hôn vợ sau cuộc hôn ước trước khi động phòng nhưng đã định tiền Mahr cho họ thì các ngươi phải đưa cho họ một nửa, trừ phi họ chịu xí xóa cho các ngươi - nếu họ là những phụ nữ được hướng dẫn - hoặc người chồng rộng lượng chịu trao toàn bộ phần tiền cưới đã định. Tuy nhiên, việc xí xóa cho nhau là hành động gần hơn với lòng kính sợ Allah và tuân lệnh Ngài. Các ngươi - hỡi con người - chớ quên việc tôn trọng lẫn nhau và xí xóa cho nhau, quả thật Allah luôn thấy rõ mọi điều các ngươi làm, cho nên, hãy cố gắng làm tốt để hưởng được nhiều ân phước từ nơi Allah.
If you divorce your wives with whom you have entered into marriage before having sexual intercourse with them and you had fixed the amount of the dowry, you will have to pay half of this amount to them, unless they give up this right of theirs or the husband wishes to pay the full dowry. To give up your right is closer to Mindfulness. Do not forget to show kindness and compassion to one another in matters of rights. Allah sees what you do, so try to do what is best to earn His reward.
If the bride-gift is fixed at the time of marriage, but separation takes place before the consummation of the marriage, according to the Islamic law, half the dower fixed shall be paid by the man to the woman. But the spirit of goodwill calls for both husband and wife to adopt a liberal rather than a legal attitude. The woman should feel that, when the marriage has not been consummated she should, as the law requires, remit half the amount of the bride-gift due to her. While the man should feel, that although he is legally entitled to deduct half of the amount, he should rather hand over all of it as a gesture of goodwill. This attitude of liberality and goodwill is required in all matters of life. A truly Muslim society is that in which its members are more interested in giving to one another, rather than in taking from one another. Furthermore, this attitude of liberality should be evinced in times of enmity as well as in friendship.
Belli bir miktar mehir vermeye söz verdiğiniz ve nikâh akdi yaptığınız eşlerinizi cinsel ilişkiye girmeden önce boşarsanız, onlara mehirin yarısını vermeniz gerekir. Ancak kadınların mehirin tümünden vazgeçmesi -eğer reşit olmuşlarsa- veyahut kocaların mehirin tamamını onlara bağışlama durumu hariç haklar hususunda birbirinize müsamahakâr davranmanız, Allah'tan korkmaya ve itaat etmeye daha uygundur. Ey insanlar! Sakın birbirinize lütufta bulunmaktan ve haklarınız konusunda hoşgörülü olmaktan vazgeçmeyin. Şüphesiz Allah yaptıklarınızı görür. Allah'ın, vereceği sevabına nail olmak için iyilik yapmaya gayret edin.
The Wife gets half of Her Mahr if She is divorced before the Marriage is consummated
This honorable Ayah is not a continuation of the Mut`ah (gift) that was mentioned in the previous Ayah (i.e., divorce before the marriage is consummated). This Ayah (2:237) requires the husband to relinquish half of the appointed Mahr if he divorces his wife before the marriage is consummated. If it was discussing any other type of gift, then it would have been mentioned that way, especially when this Ayah follows the previous Ayah related to this subject. Allah knows best. Giving away half of the bridal-money in this case is the agreed practice according to the scholars. So, the husband pays half of the appointed Mahr if he divorces his wife before consummating the marriage.
Allah then said:
إَّلا أَن يَعْفُونَ
(unless they (the women) agree to remit it,) meaning, the wife forfeits the dowry and relieves the husband from further financial responsibility. As-Suddi said that Abu Salih mentioned that Ibn `Abbas commented on Allah's statement:
إَّلا أَن يَعْفُونَ
(unless they (the women) agree to remit it,) "Unless the wife forfeits her right."Furthermore, Imam Abu Muhammad bin Abu Hatim said that it was reported that Shurayh, Sa`id bin Musayyib, `Ikrimah, Mujahid, Ash-Sha`bi, Al-Hasan, Nafi`, Qatadah, Jabir bin Zayd, `Ata' Al-Khurasani, Ad-Dahhak, Az-Zuhri, Muqatil bin Hayyan, Ibn Sirin, Ar-Rabi` bin Anas and As-Suddi said similarly.
Allah then said:
أَوْ يَعْفُوَاْ الَّذِى بِيَدِهِ عُقْدَةُ النِّكَاحِ
(...or he (the husband), in whose hands is the marriage tie, agrees to remit it.)
Ibn Abu Hatim reported that `Amr bin Shu`ayb said that his grandfather narrated that the Prophet said:
«وَلِيُّ عُقْدَةِ النِّكَاحِ الزَّوْج»
(The husband is he who has the marriage tie.)
Ibn Marduwyah also reported this Hadith, and it is the view chosen by Ibn Jarir. The Hadith states that the husband is the person who really holds the marriage tie in his hand, as it is up to him to go on with the marriage or end it. On the other hand, the Wali of the wife is not allowed to give away any of her rightful dues without her permission, especially the dowry.
Allah then stated:
وَأَن تَعْفُواْ أَقْرَبُ لِلتَّقْوَى
(And to remit it is nearer to At-Taqwa (piety, righteousness).)
Ibn Jarir said, "Some scholars said that this statement is directed at both men and women." Ibn `Abbas said:
وَأَن تَعْفُواْ أَقْرَبُ لِلتَّقْوَى
(And to remit it is nearer to At-Taqwa (piety, righteousness).) indicates that the one who forgives, is nearer to At-Taqwa (piety)." A similar statement was made by Ash-Sha`bi and several other scholars.
Mujahid, An-Nakha`i, Ad-Dahhak, Muqatil bin Hayyan, Ar-Rabi` bin Anas and Thawri stated that `liberality' mentioned in the Ayah refers to the woman giving away her half Mahr, or the man giving away the full Mahr. This is why Allah said here:
وَلاَ تَنسَوُاْ الْفَضْلَ بَيْنَكُمْ
(And do not forget liberality between yourselves.) meaning, kindness (or generosity), as Sa`id has stated. Allah said:
إِنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ
(Truly, Allah is All-Seer of what you do.) meaning, none of your affairs ever escapes His perfect Watch, and He will reward each according to his deeds.
حَـفِظُواْ عَلَى الصَّلَوَتِ والصَّلَوةِ الْوُسْطَى وَقُومُواْ لِلَّهِ قَـنِتِينَ
Ako razvedete svoje žene prije nego što odnos sa njima imate, a već ste im mehr odredili, obavezno vam je da im date pola tog mehra, osim da vam one halale – ako su razborite – ili da vi, kao muževi, dobrovoljno date cijeli mehr. Da jedni prema drugima budete tolerantni u međusobnim pravima i obavezama bliže je bogobojaznosti i pokornosti Allahu. I ne zaboravite, o ljudi, da jedni prema drugima dobri i tolerantni budete, jer Allah savršeno vidi ono što radite. Zato se trudite u činjenju dobra kako biste postigli nagradu kod Allaha.
Čuvajte namaze tako što ćete ih obavljati potpuno, kako je Allah naredio, i čuvajte posebno srednji namaz – ikindiju. Pred Allahom, u namazu, ponizno i skrušeno stojte.
Allah commands that the prayer should be performed properly and on time. It is reported in the Two Sahihs that Ibn Mas`ud said, "I asked the Prophet , `Which deed is the dearest (to Allah)' He replied:
«الصَّلَاةُ عَلى وَقْتِها»
(To offer the prayers at their fixed times.) I asked, `What is the next (in goodness)' He replied:
«الْجِهَادُ فِي سَبِيلِ الله»
(To participate in Jihad (religious fighting) in Allah's cause.)" I again asked, `What is the next (in goodness)' He replied:
«بِرُّ الْوَالِدَيْن»
(To be good and dutiful to your parents.) `Abdullah then added, "The Prophet told me these words, and had I asked more, the Prophet would have told me more."
The Middle Prayer
Furthermore, Allah has specifically mentioned the Middle prayer, which is the `Asr prayer according to the majority of the scholars among the Companions, as At-Tirmidhi and Al-Baghawi have stated. Al-Qadi Al-Mawardi added that the majority of the scholars of the Tabi`in also held this view. Al-Hafiz Abu `Umar bin `Abdul-Barr said that this is also the opinion of the majority of the scholars of the Athar (i.e., the Hadith and the statements of the Salaf). In addition, Abu Muhammad bin `Atiyah said that this is the Tafsir (of the Middle prayer) of the majority of scholars. Al-Hafiz Abu Muhammad `Abdul-Mu'min bin Khalaf Ad-Dumyati stated in his book on the Middle prayer that it is the `Asr prayer and mentioned that this is the Tafsir of `Umar, `Ali, Ibn Mas`ud, Abu Ayyub, `Abdullah bin `Amr, Samurah bin Jundub, Abu Hurayrah, Abu Sa`id, Hafsah, Umm Habibah, Umm Salamah, Ibn `Abbas and `A'ishah. This is also the Tafsir of `Ubaydah, Ibrahim An-Nakha`i, Razin, Zirr bin Hubaysh, Sa`id bin Jubayr, Ibn Sirin, Al-Hasan, Qatadah, Ad-Dahhak, Al-Kalbi, Muqatil, `Ubayd bin Abu Maryam, and others.
The Proof that the `Asr Prayer is the Middle Prayer
Imam Ahmad reported that `Ali narrated that Allah's Messenger ﷺ said during the battle of Al-Ahzab (the Confederates):
«شَغَلُونَا عَنِ الصَّلَاةِ الْوُسْطَى، صَلَاةِ الْعَصْرِ، مَلَأَ اللهُ قُلُوبَهُم وَبُيُوتَهم نَارًا»
(They (the disbelievers) busied us from performing the Middle prayer, the `Ar prayer, may Allah fill their hearts and houses with fire.)
He performed the `Asr prayer between Maghrib and `Isha'. Muslim and An-Nasa'i recorded this Hadith. In addition, the Two Shaykhs, Abu Dawud, At-Tirmidhi An-Nasa'i and several other collectors of the Sunan recorded this Hadith using different chains of narrators to `Ali. The Hadith about the battle of Al-Ahzab, when the Mushriks prevented Allah's Messenger ﷺ and his Companions from performing the `Asr prayer, has been narrated by several other Companions. We only mentioned the narrations that stated that the Middle prayer is the `Asr prayer. Furthermore, Muslim reported similar wordings for this Hadith from Ibn Mas`ud and Al-Bara' bin `Azib.
In addition, Imam Ahmad reported that Samurah bin Jundub said that Allah's Messenger ﷺ said:
«صَلَاةُ الْوسْطَى صَلَاةُ الْعَصْر»
(The Middle prayer is the `Asr prayer.)
In another narration, Allah's Messenger ﷺ mentioned:
حَـفِظُواْ عَلَى الصَّلَوَتِ والصَّلَوةِ الْوُسْطَى
(Guard strictly (five obligatory) As-Salawat (the prayers) especially the Middle Salah) and stated that it is the `Asr prayer. In another narration, Allah's Messenger ﷺ said:
«هِيَ الْعَصْر»
(It is the `Asr prayer.) and Ibn Ja`far mentioned that the Prophet was then being asked about the Middle prayer. At-Tirmidhi reported this Hadith and said, "Hasan, Sahih." In addition, Abu Hatim bin Hibban reported in his Sahih that `Abdullah said that Allah's Messenger ﷺ said:
«صَلَاةُ الْوسْطَى صَلَاةُ الْعَصْر»
(The Middle prayer is the `Asr prayer.)
At-Tirmidhi reported that Ibn Mas`ud narrated that Allah's Messenger ﷺ said:
«صَلَاةُ الْوسْطَى صَلَاةُ الْعَصْر»
(The `Asr prayer is the Middle prayer.)
At-Tirmidhi then stated that this Hadith is of a Hasan, Sahih type. Muslim reported the Hadith in his Sahih and his wordings are:
«شَغَلُونَا عَنِ الصَّلَاةِ الْوسْطَى صَلَاةِ الْعَصْر»
(They (disbelievers) busied us from performing the Middle prayer, the `Asr prayer.)
These texts emphasize the fact (that the `Asr prayer is the Middle prayer). What further proves this fact is that, in an authentic Hadith, Allah's Messenger ﷺ emphasized the necessity of preserving the `Asr prayer, when he said, as Ibn `Umar narrated:
«مَنْ فَاتَتْهُ صَلَاةُ الْعَصْرِ فَكَأَنَّمَا وُتِرَ أَهْلَهُ وَمَالَه»
(Whoever misses the `Asr prayer will be like who has lost his family and money.)
It is reported in the Sahih that Buraydah bin Al-Husayb said that the Prophet said:
«بَكِّرُوا بِالصَّلَاةِ فِي يَوْمِ الْغَيْمِ، فَإِنَّهُ مَنْ تَرَكَ صَلَاةَ الْعَصْرِ، فَقَدْ حَبِطَ عَمَلُه»
(On a cloudy day, perform the (`Asr) prayer early, for whoever misses the `Asr prayer, will have his (good) deeds annulled.)
The Prohibition of speaking during the Prayer
Allah said:
وَقُومُواْ لِلَّهِ قَـنِتِينَ
(And stand before Allah with obedience.) meaning, with humbleness and humility before Him (i.e., during the prayer). This command indicates that it is not allowed to speak during the prayer, as speaking contradicts the nature of the prayer. This is why the Prophet refused to answer Ibn Mas`ud when he greeted him while he was praying and said afterwards:
«إِنَّ فِي الصَّلَاةِ لَشُغْلًا»
(The prayer makes one sufficiently busy.) (i.e., by the various actions of the body, tongue and heart involved during the prayer.)
Muslim reported that the Prophet said to Mu`awiyah bin Hakam As-Sulami when he spoke during the prayer:
«إِنَّ هذِهِ الصَّلَاةَ لَا يَصْلُحُ فِيهَا شَيْءٌ مِنْ كَلَامِ النَّاسِ، إنَّمَا هِي التَّسْبِيحُ وَالتَّكْبِيرُ وَذِكْرُ الله»
(The ordinary speech people indulge in is not appropriate during the prayer. The prayer involves only Tasbih (praising Allah), Takbir (saying Allahu Akbar, i.e., Allah is the Most Great) and remembering Allah.)
Imam Ahmad reported that Zayd bin Arqam said, "One used to address his friend about various affairs during the prayer. Then when this Ayah was revealed:
وَقُومُواْ لِلَّهِ قَـنِتِينَ
(And stand before Allah with obedience.) we were ordered to refrain from speaking." The Group (i. e., the Hadith collections), except Ibn Majah, reported this Hadith.
The Fear Prayer
Allah said:
فَإنْ خِفْتُمْ فَرِجَالاً أَوْ رُكْبَانًا فَإِذَآ أَمِنتُمْ فَاذْكُرُواْ اللَّهَ كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُواْ تَعْلَمُونَ
(And if you fear (an enemy), (perform Salah) on foot or riding. And when you are in safety, then remember Allah (pray) in the manner He has taught you, which you knew not (before).)
After Allah commanded His servants to perform the prayer perfectly and emphasized this commandment, He mentioned the situation where the person might not be able to perform the prayer perfectly, during battle and combat. Allah said:
فَإنْ خِفْتُمْ فَرِجَالاً أَوْ رُكْبَانًا
(And if you fear (an enemy), perform Salah on foot or riding.) meaning, pray in the appropriate manner under these circumstances, whether on foot or riding and whether facing the Qiblah or otherwise. Imam Malik reported that Nafi` related that Ibn `Umar used to describe the Fear prayer when he was asked about it and would then add, "If there is intense fear, pray on foot, riding, facing the Qiblah and otherwise." Nafi` commented, "I think that he related that to the Prophet ." Al-Bukhari and Muslim reported the Hadith.
Muslim, Abu Dawud, An-Nasa'i, Ibn Majah and Ibn Jarir reported that Ibn `Abbas said, "Allah has ordained the prayer by the words of your Prophet : four (Rak`ah) while residing, two Rak`ah while traveling and one Rak`ah during times of fear." This is also the view of Al-Hasan Al-Basri, Qatadah, Ad-Dahhak, and others.
In addition, Al-Bukhari has entitled a Chapter: `Prayer while confronting the Forts and facing the Enemy'. Al-Awza`i said, "If the victory seems near and the Muslims are unable to perform the prayer (in the normal manner), they should pray by nodding each by himself. If they are unable to nod, they should delay the prayer until fighting is finished. When they feel safe, they should pray two Rak`ah. If they are unable, they should then pray one Rak`ah that includes two prostrations. If they are unable, then Takbir alone does not suffice, so they should delay the prayer until they are safe." This is the same view that Makhul held. Anas bin Malik said, "I participated in the attack on the fort of Tastar, when the light of dawn started to become clear. Suddenly, the fighting raged and the Muslims were unable to pray until the light of day spread. We then prayed (the Dawn prayer) with Abu Musa and we became victorious. I would not have been pleased if I were to gain in the life of this world and whatever is in it instead of that prayer." This is the wording of Al-Bukhari.
Prayer during the Times of Peace is performed normally
Allah said:
فَإِذَآ أَمِنتُمْ فَاذْكُرُواْ اللَّهَ
(And when you are in safety, then remember Allah (pray)) meaning, `Perform the prayer as I have commanded you by completing its bowing, prostration, standing, sitting, and with the required attention (in the heart) and supplication.' Allah said:
كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُواْ تَعْلَمُونَ
(in the manner He has taught you, which you knew not (before).) meaning, just as He has endowed you, guided you and taught you about what benefits you in this life and the Hereafter, so thank and remember Him. Similarly, Allah said after He mentioned the prayer of Fear,
فَإِذَا اطْمَأْنَنتُمْ فَأَقِيمُواْ الصَّلَوةَ إِنَّ الصَّلَوةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَـباً مَّوْقُوتاً
(...but when you are free from danger, perform As-Salah. Verily, As-Salah (the prayer) is enjoined on the believers at fixed hours.) (4:103)
We will mention the Hadiths about the prayer of Fear and its description in Surat An-Nisa' while mentioning Allah's statement:
وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَوةَ
(When you (O Messenger Muhammad ) are among them, and lead them in As-Salah (the prayer).) (4:102)
Kemudian Allah تعالى berfirman,
"Peliharalah segala shalat(mu), dan (peliharalah) shalat wustha. Berdirilah karena Allah (dalam shalatmu)
dengan khusyu'. Jika kamu dalam keadaan takut (bahaya), maka shalatlah
sambil berjalan atau berkendaraan. Kemudian apabila kamu telah aman, maka sebutlah Allah (shalatlah), sebagaimana Allah telah menga-jarkan kepada kamu apa yang
belum kamu ketahui." (Al-Baqarah: 238-239).
(238) Allah تعالى memerintahkan untuk memelihara ﴾ عَلَى ٱلصَّلَوَٰتِ
﴿ "shalat-shalat" secara umum dan ﴾ وَٱلصَّلَوٰةِ ٱلۡوُسۡطَىٰ ﴿ "Shalat wustha" yaitu Shalat Ashar pada khususnya. Memelihara shalat adalah menunaikannya pada waktunya, dengan syarat-syaratnya, rukun-rukunnya, khusyu' padanya, dan seluruh hal yang wajib maupun yang sunnah. Dengan memelihara shalat, kita akan mampu memelihara seluruh ibadah dan juga berguna untuk melarang dari hal yang keji dan mungkar, khususnya jika disempurnakan pemeliharaannya sebagaimana yang diperintahkan oleh Allah dalam FirmanNya, ﴾
وَقُومُواْ لِلَّهِ قَٰنِتِينَ ﴿ "Berdirilah untuk Allah (dalam shalatmu)
dengan khusyu'." Yakni, dengan rasa rendah[26] yang tulus ikhlas dan
khusyu', karena patuh itu adalah ketaatan yang lang-geng yang dibarengi dengan kekhusyu'an.
(239) Dan FirmanNya, ﴾ فَإِنۡ خِفۡتُمۡ ﴿ "Jika kamu dalam keadaan takut (bahaya)." Yang ditakuti tidak disebutkan agar ketakutan ter-sebut adalah rasa takut dari perkara yang lebih umum seperti dari musuh, binatang buas, dan kehilangan suatu hal yang dikhawatir-kan oleh manusia. Maka shalatlah kalian ﴾
فَرِجَالًا ﴿ "sambil berjalan," berjalan di atas kaki kalian, ﴾ أَوۡ
رُكۡبَانٗاۖ ﴿ "atau berkendaraan" di atas kuda, atau unta atau segala macam kendaraan. Dan dalam kondisi seperti ini tidaklah harus menghadap kiblat.
Inilah sifat shalat orang-orang yang berhalangan karena ke-takutan, lalu apabila telah berada pada kondisi yang aman, maka ia harus shalat dengan sempurna, dan termasuk dalam FirmanNya, ﴾
فَإِذَآ أَمِنتُمۡ فَٱذۡكُرُواْ ٱللَّهَ ﴿ "Kemudian apabila kamu telah aman, maka sebutlah Allah
(shalatlah)" dengan menyempurnakan shalat, dan termasuk di dalamnya juga
adalah memperbanyak dzikir kepada Allah se-bagai rasa syukur kepadaNya atas nikmat keamanan dan
nikmat pendidikan yang merupakan kebahagiaan seorang hamba.
Ayat ini juga menunjukkan keutamaan ilmu dan bahwa orang yang diberikan ilmu oleh Allah tentang
perkara yang sebelumnya dia tidak ketahui, maka wajiblah atasnya memperbanyak dzikir kepadaNya.
Dan ayat ini juga merupakan tanda bahwa memper-banyak dzikir kepadaNya menjadi faktor penyebab
diberikannya ilmu-ilmu yang lain, karena kesyukuran itu selalu diiringi dengan penambahan
nikmat.
Namazları Allah'ın emrettiği gibi eksiksiz bir şekilde eda etmeye devam edin. Aynı şekilde diğer namazlar arasında ikindi namazı olan orta namaza da devam edin. Namazlarınızı Allah'a boyun eğmiş olarak huşu içinde kılın.
238- Namazları ve özellikle orta namazı muhafaza edin. Allah’ın huzurunda saygı ve itaat ile
divan durun.
239- Şâyet korkarsanız o halde yayan veya binek üstünde (kılın). Güvene
kavuştuğunuzda ise O, size bilmediğinizi öğrettiği gibi Allah’ı anın.
238. “Namazları ve özellikle orta namazı koruyun.” Yüce Allah bu buyruğu
ile genel olarak bütün namazları özellikle de ikindi namazı demek olan “orta namazı”
muhafaza etmeyi emretmektedir. Namazı muhafaza etmek, onu vaktinde eda etmek, şartlarını,
rükünlerini, huşuunu, namazdaki bütün vacip ve müstehabları yerine getirmek demektir. Namazları
muhafaza etmekle diğer ibadetler de muhafaza edilmiş olur.
Namazın hayâsızlıklardan ve kötülükten alıkoymak gibi bir faydası vardır. Özellikle de namaz,
eksiksiz eda edilecek olursa böyledir. Nitekim Yüce Allah (buna işaret ederek) şöyle buyurmaktadır: “Allah’ın huzurunda saygı ve itaat (kunut) ile divan durun.” Yani namazı boyun eğerek, ihlâs ile ve
huşu duyarak kılın. Çünkü “kunut” huşu ile birlikte sürekli itaat etmek demektir.
239. “Şâyet korkarsanız” buyruğunda neden korkulduğunun belirtilmemesi
düşmandan, yırtıcı bir hayvandan, elden kaçırılması dolayısıyla kulun zarar göreceği bir şeyin
elden kaçmasından korkulması gibi bütün korku hallerini kapsaması içindir. İşte bu durumlardan
birinde “yayan” ayaklarınız üzerinde yürüyerek “veya binek üstünde” at
veya diğer binekler üzerinde namaz kılın. Bu durumda ise kıbleye yönelmek şart değildir. Bu,
korku mazereti dolayısıyla namaz kılma şeklidir. Güvenlik ortamı tekrar oluşursa o zaman namaz
tam olarak kılınır.
Yüce Allah’ın:“Güvene kavuştuğunuzda ise... Allah’ı anın” buyruğunun kapsamına namazları
eksiksiz kılmak girdiği gibi kulun mutluluğunu ihtiva eden şeyleri öğretmesi ve güven vermesi
nimetine karşı şükretmek sureti ile O’nu çokça anmak da girer.
Bu ayet-i kerimede ilmin faziletine, Allah’ın kendilerine bilmedikleri şeyleri öğrettiği
kimselerin Allah’ı çokça anmaları gerektiğine delil vardır. Yine bu âyet-i kerimede Allah’ı
çokça anmanın, başka bilgilerin de öğretilmesine sebep teşkil edeceğine işaret vardır. Çünkü
şükür ile birlikte nimetler artar.
Daha sonra Yüce Allah şöyle buyurmaktadır:
Jagalah salat-salat itu dengan cara menunaikannya secara sempurna sebagaimana perintah Allah dan jagalah salat yang berada di tengah-tengah salat-salat lainnya, yaitu salat Asar, dan berdirilah untuk Allah di dalam salatmu dengan tunduk dan khusyuk.
Osservate la Salēt nella sua completezza, come Allāh vi ha ordinato; e osservate la Salēt mediana: Salēt Al-Aṣr صلاة العصر, e tendete ad Allāh con obbedienza ed umiltà.
Sean aplicados en sus oraciones realizándolas de manera completa conforme a lo que Al‑lah ordena. Sean especialmente aplicados en la oración de la tarde y preséntense ante Al‑lah con humildad y sumisión.
Soyez assidus dans vos prières en les accomplissant de manière complète conformément à ce qu’ordonne Allah. Soyez particulièrement assidus dans la prière médiane (`aṣ-ṣalâtu l-wusṭâ) qui correspond à la prière de l’après-midi (ṣalâtu l-’aṣri) et présentez-vous devant Allah en étant obéissants et humbles.
Guard your prayers by fulfilling them completely as Allah has instructed. In particular, guard the middle prayer, which is the ‘aṣr (afternoon) prayer; and stand before Allah in submission and devotion.
Các ngươi hãy chu đáo duy trì đầy đủ các lễ nguyện Salah theo lệnh của Allah, đặc biệt là lễ nguyện Salah Al-Wusa, đó là lễ nguyện Salah 'Asr; và các ngươi hãy đứng hành lễ bằng sự phục tùng và khúm núm trước Ngài.
Mangalaga kayo sa mga dasal sa pamamagitan ng pagsasagawa sa mga ito nang lubusan gaya ng ipinag-utos ni Allāh. Mangalaga kayo sa dasal na kalagitnaan sa pagitan ng mga dasal. Ito ay ang dasal sa hapon (`aṣr). Tumayo kayo kay Allāh sa mga dasal ninyo bilang mga tumatalimang nagpapasailalim.
Commentary
Based on the authority of some ahadith, a very large number of ` ulama', have said that al-salat al-wusta َالصَّلَاةِ الْوُسْطَىٰ or the middle salah is the salah of ` Asr because there are before it, two Salahs during the day, that of Fajr and Zuhr; and after these come two evening Salahs, that of Maghrib and ` Isha'. Special emphasis has been placed on it because this is a time in which most of the people are busy in their professional work.
Incidentally, the Qur'anic word, Qanitin قَانِتِينَ meaning obedient or submitting, rendered here as 'stand before Allah in total devotion', has been explained in Hadith as denoting sukut سکوت or motion-less silence.
It was through this very verse that talking in salah was forbidden. Earlier, talking was permissible. The verse 239 has allowed a special way of offering prayers in the state of 'fear' i.e. the state of war. In such a state, one can offer salah نماز (prayer) while standing, with a condition that he can stand in one place without moving, and can make the gesture of sajdah سجدہ in a lower position than he makes in ruku' رکوع . However, salah cannot be performed while walking. If it is not possible to perform the prayer in the said manner, such as at the time of actual fighting, then, it is permissible to delay the prayer and to offer it later as qada' قضاء .
Kaya kung nangamba kayo sa isang kaaway o tulad nito at hindi kayo nakakaya ng pagsasagawa ng dasal nang lubusan, magdasal kayo habang mga naglalakad sa mga paa ninyo o mga nakasakay sa mga kamelyo, mga kabayo, at tulad ng mga ito, o sa alinmang paraang nakakaya ninyo. Kaya kapag naglaho ang pangamba sa inyo, umalaala kayo kay Allāh sa pamamagitan ng mga uri ng pag-alaala (dhikr). Kabilang dito ang pagdarasal ayon sa pagkaganap nito at pagkalubos nito, tulad ng pagtuturo Niya sa inyo ng hindi ninyo dati nalalaman na liwanag at patnubay.
Si vous craignez l’attaque d’un ennemi ou une menace quelconque et que vous ne pouvez accomplir la prière en observant toutes ses obligations, priez alors en marchant ou à dos de dromadaire, de cheval ou autre, ou encore de la manière que vous pouvez. Lorsque la crainte se dissipe, évoquez Allah comme Il vous l’a appris, notamment en accomplissant la prière de manière complète. Evoquez-Le également pour vous avoir donné accès à la lumière et à la guidée que vous ne connaissiez pas auparavant.
If you face danger from an enemy or any other danger, and you are not able to offer the prayer completely, then pray whilst walking or riding, on camels, horses, or in any way you can. If the danger has gone, remember Allah as He has taught you: remembering Him in the most complete manner within the prayer. Also, remember Him for His having taught you guidance and given you light which you were previously unaware of.
Trường hợp các ngươi lo sợ kẻ thù hay một điều gì đó tương tự, các ngươi không thể hành lễ Salah trọn vẹn theo cách đã được qui định thì hãy hành lễ trong lúc đi bộ hoặc lúc đang cưỡi trên lưng lạc đà, trên lưng ngựa hoặc trên bất cứ phương tiện tương tự hoặc hành lễ theo một hình thức mà các ngươi có thể (như ra dấu bằng mắt). Đến khi không còn gặp nỗi sợ nữa thì các ngươi hãy tụng niệm Allah giống như Ngài đã dạy các ngươi; và một trong những cách tụng niệm Ngài là hành lễ Salah một cách chu đáo. Và các ngươi hãy tụng niệm Ngài giống như Ngài đã dạy các ngươi những gì các ngươi chưa biết về ánh sáng và chỉ đạo.
Se temete il nemico, o simili, e non potete completarla, pregate mentre siete in cammino, oppure mentre state cavalcando cammelli, cavalli o simili, o in qualsiasi posizione vi sia possibile. Se il vostro timore è passato, invocate Allāh come vi ha insegnato: tra queste invocazioni, vi è l'invocazione durante la Salēt; e praticate la Salēt nella sua completezza e alla perfezione, ed invocateLo per ringraziarLo di avervi insegnato ciò che non sapete riguardo l'Illuminazione della Retta Via.
Eğer düşman veya benzeri bir şeyden korkar ve namazı tam olarak eda etmeye gücünüz yetmezse, o zaman yürüyerek, deve, at veya benzeri bir binek üzerinde veya ne şekilde gücünüz yetiyorsa o şekilde kılın. Korkunuz geçtiği zaman, bütün zikir çeşitleri ile Allah'ı zikredin. Eksiksiz ve tastamam kılınan namazda bu zikirden biridir. Aynı zamanda size nur ve hidayetten bilmediklerinizi öğrettiği için de O'nu zikredin.
Apabila kalian takut kepada musuh dan sebagainya, lalu kalian tidak dapat menunaikan salat secara sempurna, maka salatlah sambil berjalan kaki atau menunggang unta, kuda dan sebagainya, atau dengan cara apa pun yang bisa kalian lakukan. Apabila ketakutan itu sudah hilang, maka berzikirlah kepada Allah dengan berbagai jenis zikir, yang salah satunya ialah ibadah salat yang dikerjakan secara lengkap dan sempurna; lantaran Dia telah mengajarkan kepada kalian cahaya dan petunjuk yang kalian tidak ketahui sebelumnya.
Ako se budete bojali neprijatelja i tome slično, i ne budete mogli da potpuno obavljate namaz, onda klanjajte hodajući ili jašući na devama, konjima i tome slično, ili kako god možete. Kada se više ne budete bojali, spominjite Allaha raznim vrstama zikra, onako kako vas je naučio, a u spominjanje Allaha spada i obavljanje namaza na potpun način. Također, spominjite Ga zato što vas je On naučio uputi i svjetlosti za koje niste znali.
Si temen el ataque de un enemigo o cualquier otra amenaza y no pueden realizar la oración observando todas sus obligaciones, oren de pie o sobre el transporte, o de la manera que puedan. Cuando el temor se disipe, recuerden a Al‑lah como Él les ha enseñado, especialmente realizando la oración de manera completa. Recuérdenlo también por haberles permitido acceder a la luz y a la guía que antes desconocían.
240- İçinizden eşlerini geride bırakarak vefat edecekler, eşlerinin (evden) çıkarılmaksızın bir yıla kadar geçimlerini vasiyet etsinler. Şâyet
(evlerinden) çıkarlarsa artık onların kendileri hakkında yaptıkları
meşru işlerden dolayı size bir vebal yoktur. Allah Azîzdir, Hakîmdir.
240. Pek çok müfessire göre bu âyet-i kerime, daha önce geçen:“İçinizde vefat edenlerin geride bıraktıkları eşler kendiliklerinden dört ay on gün beklerler”(Bakara, 234) âyet-i ile nesh edilmiştir. Buna göre kadın önceleri tam
bir yıl beklemekle yükümlü idi. Daha sonra bu, dört ay on gün ile nesh edildi. Nesh edici âyetin
(Mushaf’ta) daha önce gelişi ile ilgili itirazı da şu şekilde
cevaplandırırlar: Bu, âyetlerin sıralanışındaki bir önceliktir, nüzulde ise bir öncelik yoktur.
Çünkü nesh edici buyruğun, nesh edilen buyruktan sonra gelmesi şarttır. Ancak bu kanaatin bir
delili yoktur. İki âyet-i kerime üzerinde dikkatle düşünen bir kimse âyeti kerime ile ilgili
diğer görüşün doğru olduğunu açıkça anlar. Şöyle ki birinci âyet-i kerime kadının dört ay on gün
iddet beklemesinin kesin olarak farz olduğunu göstermektedir. Bu âyet-i kerime ise ölenin
yakınlarına kocası vefat etmiş kadını, tam bir yıl yanlarında tutmalarına dair bir vasiyettir.
Bundan maksat ise kadının gönlünü hoş etmek ve ölülerine bir iyilikte bulunmaktır.
Bundan dolayı Yüce Allah:“eşlerinin (evden) çıkarılmaksızın bir yıla kadar geçimlerini vasiyet etsinler”
buyurmaktadır. Yani Allah’tan bir emir olarak ölmeden önce yakınlarına, hanımına iyi
davranmalarını ve onun geçimini temin edip onu evden çıkarmamalarını vasiyet etsin demektir.
Eğer kadın kalmak isteyecek olursa lehine olan bu vasiyet gereği kalır, çıkmak isterse de onun
için bir vebal yoktur. Bundan dolayı da “Şâyet (evlerinden) çıkarlarsa artık onların kendileri hakkında yaptıkları meşru işlerden dolayı size bir vebal yoktur.”
buyrulmaktadır. Yani süslenmelerinden ve giyinmelerinden dolayı sizin için bir vebal yoktur.
Ancak bunun din ve toplumda muteber olan İslâmi değerlerin dışına çıkmayacak maruf bir çerçevede
olması şartı vardır.
“Allah Azîzdir, Hakîmdir.” Âyet-i kerime Yüce Allah’ın kemâl
derecesindeki izzetine ve kemâl derecesindeki hikmetine delalet eden bu iki isimle sona
ermektedir. Çünkü bu hükümler onun izzetinin bir tecellisidir ve hikmetinin kemaline delildir.
Çünkü O, bu hükümleri uygun şekilde, yerli yerince koymuştur.
Sizlerden ölüp de geriye eşler bırakanlarınız bir sene boyunca barınma ve nafakaları için vasiyet etmeleri gerekir. Mirasçılarınız başlarına gelmiş olan bu şeyden dolayı gönüllerini almak ve ölüye vefa göstermek için onları zorla çıkarmasınlar. Eğer bir sene doldurmadan önce kendi istekleriyle (evden dışarı) çıkarlarsa, sizin üzerinize günah yoktur. Süslenerek ve koku sürünerek kendilerine yaptıkları bu şeylerden ötürü de onlara bir günah yoktur. Allah güçlüdür, O'na kimse galip gelemez. Düzeninde, dininde ve takdirinde hikmet sahibidir. Tefsircilerin büyük çoğunluğu bu ayetin, Allah'ın şu ayetiyle: "İçinizden ölenlerin geride bırakmış olduğu hanımlar, kendi başlarına dört ay on gün (iddet) beklerler." (Bakara Suresi: 234) hükmünün nesh esilip, kaldırıldığını söylemişlerdir.
Aquellos que al fallecer dejan una esposa, deben dejar un testamento estipulando que les permiten disponer de sus viviendas y que deben recibir una manutención financiera por el término de un año, durante el cual los otros herederos no podrán expulsarlas de su hogar. Se obra de este modo a fin de consolarlas por su pérdida y en recuerdo del difunto. Si la esposa deja su hogar por voluntad propia antes del año, no comete falta si se prepara para rehacer su vida. Al‑lah es Poderoso, Aquel a quien nada ni nadie se le opone, y Sabio en Su gestión y Sus leyes. La mayoría de las exégesis sostienen la opinión de que el precepto anunciado en esta aleya ha sido abrogado por otro en el que Al‑lah dice: “Aquellos a quienes golpee la muerte y dejen esposas: estas deben observar un período de espera de cuatro meses y diez días.” [2:234]
Those of you that pass away leaving behind wives must make a bequest for them to be provided with accommodation and maintenance for a period of one year in which your heirs may not remove them. This is to make up for the loss they have suffered and in respect for the deceased. If they leave before the end of the year by their own choice, there will be no sin on either you or them for what they do with themselves in terms of their beautification. Allah is Mighty and none can overpower Him. He is Wise in His planning and legislation. It should be noted that most commentators are of the view that the law contained in this verse has been abrogated by the verse: ‘When someone passes away and leaves behind a wife who is not pregnant, it is the duty of these women to wait for a period of four months and ten days...’ [ Sūrah Al-Baqarah: 234].
Ayah (2:240) was abrogated
The majority of the scholars said that this Ayah (2:240) was abrogated by the Ayah (2:234), what Allah said:
يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا
(...they (the wives) shall wait (as regards their marriage) for four months and ten days.) (2:234)
For instance, Al-Bukhari reported that Ibn Az-Zubayr said: I said to `Uthman bin `Affan:
وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَجًا
(And those of you who die and leave wives behind them) was abrogated by the other Ayah (2:234). Therefore, why did you collect it (meaning, in the Qur'an)" He said, "O my nephew! I shall not change any part of the Qur'an from its place."
The question that Ibn Az-Zubayr asked `Uthman means: `If the ruling of the Ayah (2:240) was abrogated to four months (the `Iddah of the widow, and refer to 2:234), then what is the wisdom behind including it in the Qur'an, although its ruling has been abrogated If the Ayah (2:240) remains (in the Qur'an) after the Ayah that abrogated it (2:234), this might imply that its ruling is still valid.' `Uthman, the Leader of the faithful, answered him by stating that this is a matter of the revelation, which mentioned these Ayat in this order. `Therefore, I shall leave the Ayah where I found it in the Qur'an.'
Ibn Abu Hatim reported that Ibn `Abbas said about what Allah said:
وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَجًا وَصِيَّةً لازْوَاجِهِم مَّتَـعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ
(And those of you who die and leave behind wives should bequeath for their wives a year's maintenance (and residence) without turning them out, ) "The widow used to reside, and have her provisions provided for her for a year, in her deceased husband's house. Later, the Ayah that specified the inheritance (4:12) abrogated this Ayah (2:240), and thus the widow inherits one-fourth or one-eighth of what her (deceased) husband leaves behind."
Ibn Abu Hatim also related that `Ali bin Abu Talhah stated that Ibn `Abbas said, "When a man died and left behind a widow, she used to remain in his house for a year for her `Iddah, all the while receiving her provisions during this time. Thereafter, Allah revealed this Ayah:
وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَجًا يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا
(And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four months and ten days.) (2:234)
So, this is the `Iddah of the widow, unless she was pregnant, for her `Iddah then ends when she gives birth. Allah also said:
وَلَهُنَّ الرُّبُعُ مِمَّا تَرَكْتُمْ إِن لَّمْ يَكُنْ لَّكُمْ وَلَدٌ فَإِن كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ الثُّمُنُ مِمَّا تَرَكْتُم
(In that which you leave, their (your wives') share is a fourth if you leave no child; but if you leave a child, they get an eighth of that which you leave.) (4:12)
So Allah specified the share of the widow in the inheritance and there was no need for the will or the Nafaqah (maintenance) which were mentioned in (2:240)."
Ibn Abu Hatim stated that Mujahid, Al-Hasan, `Ikrimah, Qatadah, Ad-Dahhak, Ar-Rabi` and Muqatil bin Hayyan said that the Ayah (2:240) was abrogated by:
أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا
(four months and ten days.) (2:234)
Al-Bukhari reported that Mujahid said that:
وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَجًا
(And those of you who die and leave wives behind them) (2:234) used to be the `Iddah, and the widow had to remain with her (deceased) husband's family (during that period, i.e., four months and ten days). Then, Allah revealed:
وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَجًا وَصِيَّةً لازْوَاجِهِم مَّتَـعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ فَإِنْ خَرَجْنَ فَلاَ جُنَاحَ عَلَيْكُمْ فِى مَا فَعَلْنَ فِي أَنفُسِهِنَّ مِن مَّعْرُوفٍ
(And those of you who die and leave behind wives should bequeath for their wives a year's maintenance (and residence) without turning them out, but if they (wives) leave, there is no sin on you for that which they do of themselves, provided it is honorable (e.g., lawful marriage).)
So, Allah made the rest of the year, which is seven months and twenty days, as a will and testament for her. Consequently, if she wants, she could use her right in this will and remain in the residence (for the rest of the year). Or, if she wants, she could leave the (deceased husband's) house after the four months and ten days have passed. This is the meaning of what Allah said:
غَيْرَ إِخْرَاجٍ فَإِنْ خَرَجْنَ فَلاَ جُنَاحَ عَلَيْكُمْ
(...without turning them out, but if they (wives) leave, there is no sin on you.)
Therefore, the required term of `Iddah is still unchanged (refer to 2:234).
`Ata' quoted Ibn `Abbas, "This Ayah (2:240) has abrogated (the requirement that) the widow spends the `Iddah with his (i.e., her deceased husband's) family. So, she spends her `Iddah wherever she wants. This is the meaning of what Allah said:
غَيْرَ إِخْرَاجٍ
(without turning them out,)."
`Ata' also said: "If she wants, she spends the `Iddah with his family and resides there according to the will (meaning the rest of the year). If she wants, she is allowed to leave, for Allah said:
فَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ
(there is no sin on you for that which they do of themselves,)."
`Ata' then said: "Then (the Ayah on) the inheritance (refer to 4:12) came and abrogated the residence. Hence, the widow spends her `Iddah wherever she wants and does not have the right to residence any more."
The statement of `Ata' and those who held the view that the Ayah (2:240) was abrogated by the Ayah on the inheritance (4: 12), is only valid for more than the four months and ten days (required in 2:234). However, if they mean that the four months and ten days are not required from the deceased husband's estate, then this opinion is the subject of disagreement among the scholars. As proof, they said that the widow is required to remain in her (deceased) husband's house (for four months and ten days) according to what Malik reported from Zaynab bint Ka`b bin `Ujrah. She said that Fari`ah bint Malik bin Sinan, the sister of Abu Sa`id Al-Khudri, told her that she came to Allah's Messenger ﷺ asking him to return to her family's residence with Banu Khudrah. Her husband had pursued some of his servants who ran away, but when he reached the area of Al-Qadum, they killed him. She said, "So I asked Allah's Messenger ﷺ if I should stay with my family in Banu Khudrah, for my (deceased) husband did not leave me a residence that he owns or Nafaqah (maintenance). Allah's Messenger ﷺ answered in the positive. While I was in the room, Allah's Messenger ﷺ summoned me or had someone summon me and said:
«كَيْفَ قُلْت»
(What did you say) I repeated the story to him about my (deceased) husband. He said:
«امْكُثي فِي بَيْتِكِ حَتَّى يَبْلُغَ الكِتَابُ أَجَلَه»
(Stay at your home until the term reaches its end.) So I remained through the `Iddah term for four months and ten days in my (deceased husband's) house. Thereafter, `Uthman bin `Affan sent for me during his reign and asked me about this matter and I told him what happened. He made a judgment to the same effect." This Hadith was also collected by Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. At-Tirmidhi said, "Hasan Sahih".
The Necessity of the Mut`ah (Gift) at the Time of Divorce
Allah said:
وَلِلْمُطَلَّقَـتِ مَتَـعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ
(And for divorced women, maintenance (should be provided) on reasonable (scale). This is a duty on Al-Muttaqin (the pious).)
`Abdur-Rahman bin Zayd bin Aslam said that when Allah's statement:
مَتَـعاً بِالْمَعْرُوفِ حَقًّا عَلَى الْمُحْسِنِينَ
(...a gift of reasonable amount is a duty on the doers of good) (2:236) was revealed, a man said, "If I want, I will be excellent and if I do not, I will not." Thereafter, Allah revealed this Ayah:
وَلِلْمُطَلَّقَـتِ مَتَـعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ
(And for divorced women, maintenance (should be provided) on reasonable (scale). This is a duty on Al-Muttaqin (the pious).)
The scholars who ruled that the Mut`ah (reasonable gift) at the time of divorce is required for every divorced woman, whether she had a bridal-money appointed for her or not, and whether the marriage was consummated or not, relied on this Ayah (2:241) when they issued their ruling. This is the view taken on this subject by Sa`id bin Jubayr and several others among the Salaf and also Ibn Jarir. Hence, Allah's statement:
لاَّ جُنَاحَ عَلَيْكُمْ إِن طَلَّقْتُمُ النِّسَآءَ مَا لَمْ تَمَسُّوهُنَّ أَوْ تَفْرِضُواْ لَهُنَّ فَرِيضَةً وَمَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُهُ وَعَلَى الْمُقْتِرِ قَدْرُهُ مَتَـعاً بِالْمَعْرُوفِ حَقًّا عَلَى الْمُحْسِنِينَ
(There is no sin on you, if you divorce women while yet you have not touched (had sexual relation with) them, nor appointed for them their due (dowry). But bestow on them (a suitable gift), the rich according to his means, and the poor according to his means, a gift of reasonable amount is a duty on the doers of good.) (2:236) only mentions some specifics of this general ruling.
Allah then said:
كَذلِكَ يُبَيِّنُ اللَّهُآيَـتِهِ
(Thus Allah makes clear His Ayat (Laws) to you,) meaning, what He allows, forbids, requires, His set limits, His commandments and His prohibitions are all explained and made plain and clear for you. He did not leave any matter in general terms if you needed the specifics,
لَعَلَّكُمْ تَعْقِلُونَ
(in order that you may understand.) meaning, understand and comprehend.
Siapa saja di antara kalian meninggal dunia dan meninggalkan istri-istri, hendaknya ia membuat wasiat untuk mereka dengan mengizinkannya tinggal di rumah suaminya dan mendapatkan nafkah dari harta suaminya selama setahun penuh. Ahli waris kalian tidak boleh yang mengusirnya dari rumah tersebut. Hal itu untuk menghibur hatinya atas musibah yang menimpa mereka dan menunjukkan kesetiaan mereka kepada suami yang meninggal dunia. Namun, apabila mereka keluar dari rumah itu dengan kemauan mereka sendiri sebelum genap satu tahun, maka tidak ada dosa bagi kalian. Juga tidak ada dosa bagi mereka untuk berhias dan memakai minyak wangi. Allah Mahaperkasa, tidak ada yang bisa mengalahkan-Nya, lagi Mahabijaksana dalam mengatur makhluk-Nya, menetapkan syariat-Nya dan menentukan takdir-Nya. Mayoritas ahli tafsir menyatakan bahwa hukum yang terkandung di dalam ayat ini telah diganti (mansukh) dengan firman Allah -Ta'ālā-: "Orang-orang yang meninggal dunia di antara kalian dengan meninggalkan istri-istri (hendaklah para istri itu) menahan dirinya (beridah) selama empat bulan sepuluh hari.” (QS. Al-Baqarah: 234).
The text now returns to the subject of divorce mentioned in verses 234-237. The command to take due care of all prayers (verses 238-239) put in between was to remind that the real thing in life is a constant orientation towards Allah, not only in prayers where it is more pronounced, but also in social relationships such as marriage and divorce, rather, in all areas of one's life. The message is: Follow rules set by Allah in your ultimate interest.
Verses 240-242 cited above give guidance on the provision of
residence and maintenance for widows which has been explained in the commentary which follows.
1. In the Age of Ignorance, the period of waiting for a widow was one year, and in Islam, it came to be four months and ten days rather than one full year as we already know from يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا : 'They keep themselves waiting for four months and ten days,' in Verse 234, explained earlier. However, women were given a certain advantage in this respect. Those were the days when the injunction of inheritance was not revealed and a wife's share in the inheritance was yet to be determined; in fact, the rights of all others simply revolved around the will of the deceased, as we have already learnt from the explanation of the verse 2:180. Therefore, it was made obligatory that a woman should be allowed to live in the premises of her late husband's house for one full year if she so desires. It was also mandatory under this arrangement that she be given her maintenance during this period out of what has been left behind by her husband. This rule is mentioned in this verse. Husbands have been instructed to make wills to this effect. Since this was the right of the woman and she had the choice to receive or leave it, therefore, it was not permissible for the inheritors to evict her out of the house, but it was permissible for her not to live in that house at her discretion, and leave her due for the inheritors. The condition, however, was that ` iddah or the waiting period of four months and ten days be completed. After the completion of this period she could leave the house of her husband and could enter into a new marriage with another person. This is what is meant by the Qur'anic expression: "Then, if they move out, there is no sin on you in what they have done for themselves of the recognized practice." However, going out during the period of ` iddah and getting married was all counted as sin -- not only for the woman concerned but also for those who could stop her yet did not do so. When 'the verse of inheritance' was revealed, the woman received her ordained share in the house and in all other items of inheritance on the strength of which she had the choice to live in her section of the house and spend out of her share in the inheritance after the completion of four months and ten days, and this verse was abrogated.
Kemudian Allah تعالى berfirman,
"Dan orang-orang yang akan meninggal dunia di antara kamu dan meninggalkan istri, hendaklah
berwasiat untuk istri-istrinya, (yaitu) diberi nafkah hingga setahun
lamanya dan tidak disuruh pindah (dari rumahnya). Akan tetapi jika
mereka pindah (sendiri), maka tidak ada dosa bagimu (wali atau waris dari yang meninggal)
membiarkan mereka berbuat yang ma'ruf terhadap diri mereka. Dan Allah Mahaperkasa lagi
Mahabijaksana." (Al-Baqarah: 240).
(240) Telah terkenal di kalangan para ahli tafsir bahwa ayat yang mulia
ini telah dinasakh oleh ayat yang sebelumnya yaitu Firman Allah,
﴾ وَٱلَّذِينَ يُتَوَفَّوۡنَ مِنكُمۡ وَيَذَرُونَ أَزۡوَٰجٗا يَتَرَبَّصۡنَ بِأَنفُسِهِنَّ
أَرۡبَعَةَ أَشۡهُرٖ وَعَشۡرٗاۖ فَإِذَا بَلَغۡنَ أَجَلَهُنَّ فَلَا جُنَاحَ عَلَيۡكُمۡ فِيمَا
فَعَلۡنَ فِيٓ أَنفُسِهِنَّ بِٱلۡمَعۡرُوفِۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرٞ 234 ﴿
"Orang-orang yang meninggal dunia di antaramu dengan mening-galkan istri-istri (hendaklah para istri itu) menangguhkan dirinya (ber-'iddah) empat bulan sepuluh hari. Kemudian apabila telah habis masa iddahnya, maka tiada dosa bagimu (para wali) membiarkan mereka ber-buat terhadap diri mereka menurut yang patut. Allah mengetahui apa yang kamu perbuat." (Al-Baqarah: 234).
Dan bahwasanya perintah itu adalah untuk para istri agar me-nunggu selama satu tahun penuh tapi kemudian diganti (dinasakh) dengan empat bulan sepuluh hari. Mereka menjawab tentang kenapa ayat yang menasakh ini lebih dahulu; bahwa itu hanya dalam penempatan saja dan bukan lebih dulu diturunkan, karena syarat dari ayat yang menghapus adalah harus turun lebih akhir dari ayat yang dihapus. Pendapat ini tidak ada dalilnya, karena barangsiapa yang mencermati kedua ayat itu, maka akan jelas bagi-nya bahwa pendapat selain itu tentang ayat ini justru yang lebih benar dan bahwa ayat pertama itu adalah wajibnya menunggu selama empat bulan sepuluh hari dalam bentuk pengharusan atas wanita. Adapun dalam ayat ini adalah sebuah wasiat kepada keluarga mayit agar membiarkan istri si mayit itu tinggal bersama mereka selama satu tahun penuh dengan paksaan demi kepenting-annya dan sebagai sikap baik kepada orang yang telah meninggal di antara mereka.
Oleh karena itu Allah berfirman, ﴾ وَصِيَّةٗ لِّأَزۡوَٰجِهِم ﴿ "Hendaklah berwasiat untuk istri-istrinya," artinya, (dengan) wasiat (pesan) dari Allah kepada keluarga mayit agar berlaku baik kepada istri si mayit dan agar mereka memberikan kebahagiaan kepadanya dan tidak mengeluarkannya. Apabila ia ingin, si istri boleh menetap sesuai wasiat itu dan apabila ia menghendaki pergi, maka tidak ada dosa atasnya.
Karena itulah Allah berfirman, ﴾ فَإِنۡ خَرَجۡنَ فَلَا جُنَاحَ عَلَيۡكُمۡ فِي مَا فَعَلۡنَ فِيٓ أَنفُسِهِنَّ ﴿
"Akan tetapi jika mereka pindah (sendiri), maka tidak ada dosa bagimu
(wali atau waris dari yang meninggal) membiarkan mereka berbuat yang
ma'ruf terhadap diri mereka," yaitu berhias diri dan ber-pakaian bagus, akan tetapi syaratnya
adalah harus dengan yang patut yang tidak mengeluarkannya dari hukum-hukum agama dan
pertimbangan pantas. Allah menutup ayat ini dengan dua NamaNya yang agung tersebut yang
menunjukkan akan kesempur-naan keperkasaan dan kebijaksanaanNya, karena hukum-hukum tersebut
dikeluarkan dari keperkasaanNya, dan hukum-hukum itu menunjukkan akan kesempurnaan hikmahNya, di
mana Allah meletakkannya pada tempatnya yang sesuai dengannya.
E quelli dei vostri che muoiono e lasciano mogli sono tenuti a lasciare loro un testamento che attesti il loro diritto all'abitazione ed ad essere mantenute per un anno intero; non è permesso agli eredi di espellerle con la forza; ciò per consolarle della disgrazia della perdita. Se abbandonano l'abitazione prima di un anno di spontanea volontà, non vi è peccato, né per voi né per loro, ed è loro ammesso adornarsi. E Allāh è Onnipotente, Saggio nell'amministrare la Sua Legge. La maggior parte dei sapienti sono concordi sul fatto che, in verità, la legge presente in questo versetto è stata cambiata con quella presente nel versetto: "E quelli tra voi che muoiono lasciando delle mogli, queste devono ritirarsi per quattro mesi e dieci giorni", Ayah 234, Al-Baqarah
Ang mga mamamatay kabilang sa inyo at mag-iiwan sa pagkamatay nila ng mga maybahay, kailangan sa kanila na magtagubilin para sa mga ito na pagtamasain ang mga ito ng matitirahan at panggugol sa isang buong taon. Hindi magpapalisan sa kanila ang mga tagapagmana ninyo bilang pag-aaliw sa kanila dahil sa dinanas nila at bilang katapatan sa namatay; ngunit kung lumisan sila bago ng pagkakumpleto ng taon ayon sa pagkukusa ng mga sarili nila ay walang kasalanan sa inyo ni sa kanila sa anumang ginawa nila sa mga sarili nila na paggagayak at pagpapabango. Si Allāh ay Makapangyarihan: walang tagapanaig sa Kanya, Marunong sa pangangasiwa Niya, batas Niya, at pagtatakda Niya. Bukod pa rito, naniwala ang mayoriya sa mga tagapaglinaw [ng Qur'ān] na ang kahatulan ng talatang ito ay pinawalang-bisa ng sabi Niya – pagkataas-taas Siya – (Qur'ān: 2:234): "Ang mga papapanawin kabilang sa inyo at mag-iiwan ng mga maybahay, mag-aantabay ang mga ito sa mga sarili ng mga ito nang apat na buwan at sampung [araw]."
Oni od vas kojima se primiče smrt, a iza sebe ostavljaju supruge, trebaju za njih oporučiti da im se osigura stanovanje i izdržavanje godinu dana, i da ih iko od vaših nasljednika istjera. To je utjeha za njih i vjernost i poštovanje prema umrlome. Ukoliko one svojevoljno izađu prije isteka godinu dana, vi nemate grijeha za ono što one urade, niti one imaju grijeha za to, bilo da se namirišu ili ukrase. Allah je silan i mudar u Svom upravljanju, propisivanju zakona i određivanju. Većina mufesira smatra da je propis ovog ajeta dokinut ajetom: "Oni od vas koji umru ostavljajući supruge svoje, njihove supruge dužne su čekati četiri mjeseca i deset dana." (el-Bekara, 234)
Những người đàn ông qua đời bỏ lại vợ thì phải di chúc lại cho người thừa kế cấp dưỡng nhà ở và tiền chi tiêu tròn một năm cho các góa phụ đó và không được phép đuổi họ ra khỏi nhà bởi họ đã phải đối mặt với tai họa mất chồng. Nhưng nếu họ tự nguyện rời khỏi nhà trước thời hạn một năm thì các ngươi - người thừa kế - không bị mắc tội, và họ cũng không bị tội khi chưng diện trở lại. Allah mạnh mẽ không gì vượt hơn, Ngài sáng suốt trong việc quản lý và định đoạt. Theo đại đa số 'Ulama (học giả Islam) chuyên về giảng giải Qur'an cho rằng giáo lý câu Kinh này đã bị thay thế bởi câu Kinh số 234 của chương Al-Baqarah: {Đối với phụ nữ chết chồng không có thai nghén phải giữ mình bốn tháng mười ngày.}
The word hafizu (literally ‘guard’) is used to denote yet another aspect of prayer. It is as if prayer were an object to be guarded just the way wealth is. Great care in observing the proper timings of prayer, even in times of the greatest danger, and refraining from all such actions as may mar the spirit of prayer—all this is implied by the ‘guarding’ of prayer. The third aspect of prayer is humility. It is the essence of prayer. Prayer is the standing of His servants before their Lord. Therefore, it is essential that at times of prayer that state of mind should be induced in the suppliant, which prevails when the most humble stands before the Most High.
Ceux parmi vous qui meurent et qui laissent derrière eux des épouses doivent laisser un testament stipulant qu’ils les laissent disposer de leurs demeures et qu’elles doivent être financièrement entretenues pendant une année complète durant laquelle les autres héritiers ne peuvent les expulser. Ceci, afin de les consoler pour leur perte et en souvenir du défunt.
Si elles quittent leur foyer de leur propre chef avant la fin de l’année, ni vous ni elles ne commettent de faute si elles s’embellissent et se parfument.
Allah est le Puissant auquel nul ne tient tête et Sage dans Sa gestion et Ses lois. La majorité des exégèses sont d’avis que le jugement annoncé dans ce verset a été abrogé par un autre verset dans lequel Allah dit: Ceux des vôtres que la mort frappe et qui laissent des épouses: celles-ci doivent observer une période d’attente de quatre mois et dix jours. [Sourate Al-Baqarah, verset 234].
Verse 241: The divorced women deserve a benefit
Providing compensatory benefits (` mata متاع `) for divorced women has also been dealt with in verses earlier than this, but that was restricted to two types of divorced women who were divorced before privacy and consummation. The first case of providing compensatory benefits was the giving of a set of clothes. The second case was of providing compensatory benefit in the form of half of the dower. Now remains the case of divorcees who were divorced after privacy and con-summation. Here, providing compensatory benefits to one whose dower has already been fixed lies in giving her the full amount of dower or mahr. For one whose dower has not already been fixed, a post-consummation divorce will make it obligatory to give her mahr almithl مھر المثل or 'equivalent dower' (as customarily given in the immediate family circle of the woman). If the word 'benefit' used in this verse is taken to mean 'dower', its payment is obligatory according to these de-tails. However, if we take math' to mean a particular benefit, that is, the giving of a gift or set of clothes, then giving this to a particular type of divorced woman is obligatory which has been pointed out earlier. In the rest of the cases, this is mustahabb مستحب or desirable. And should math` be taken to mean maintenance or nafaqah, then it is obligatory until the expiry of ` iddah in the case of a divorce after which ` iddah has to be observed. The divorce may be revocable (رجعی) or irrevocable (باین) --it does not matter. To sum up, the verse, by using universally applicable words, covers all situations.
Wanita-wanita yang diceraikan suaminya berhak mendapatkan pemberian berupa pakaian, harta (uang) dan lain-lain untuk mengobati perasaannya yang hancur karena perceraian itu secara wajar. Artinya kadar (sedikit atau banyaknya) pemberian itu harus disesuaikan dengan keadaan sang suami. Ketentuan hukum ini merupakan keharusan bagi orang yang bertakwa kepada Allah -Ta'ālā- dengan cara menjalankan perintah-Nya dan menjauhi larangan-Nya.
Les épouses répudiées ont droit à un don (pouvant prendre la forme d’un vêtement, d’une somme d’argent, etc.) destiné à les consoler de la peine provoquée par leur répudiation. Ce don doit être conforme aux convenances et être dans les moyens de l’époux. Ce jugement est une obligation avérée dont doivent s’acquitter ceux qui craignent Allah en obéissant à Ses commandements et en respectant Ses interdits.
Phụ nữ sau li hôn vẫn được quyền hưởng cấp dưỡng quần áo và tiền bạc hoặc các phụ cấp khác, đây là điều bắt buộc những ông chồng dựa vào tài sản nhiều hay ít của họ. Đây là giáo lý bắt buộc đối với người có lòng kính sợ Allah mà tuân thủ theo luật của Ngài và biết tránh xa điều Ngài cấm.
Razvedenim ženama pripada otpremnina u vidu odjeće, novca ili nečega drugog, kao utjeha nakon što su slomljene razvodom, na lijep način, shodno imućnom stanju čovjeka, bilo da je bogat ili siromašan. Ovaj propis je pritvrđen za one koji se Allaha boje primjenom onoga što je naredio i klonjenjem onoga što je zabranio.
Kocanın yokluk ve varlık hali göz önünde bulundurularak boşanmayla kırılan hatırların giderilmesi için boşanmış kadınlara, örfe uygun bir şekilde giyecek, para veya bunlar dışında faydalanacakları bir meta verilir. Bu hüküm, emirlerine uyup yasaklarından sakınarak Allah Teâlâ'ya karşı takva sahibi olan kimseler üzerine bir haktır.
241- Boşanan kadınların maruf bir şekilde faydalandırılma hakları vardır. Bu, takva sahipleri
üzerine bir haktır.
242- İşte Allah, akıl erdiresiniz diye size âyetlerini böyle açıklar.
241-242. Bundan önceki âyet-i kerimede ölüm sebebi ile kocasından ayrılan kadının geçimi
açıklandıktan sonra burada da boşanan her bir kadının, kocası üzerinde -hem erkeğin hem de
kadının durumuna uygun bir şekilde- faydalandırılma/mut’a hakkı olduğu, kocanının onlara bir
şeyler vermesi gerektiği zikredilmektedir. Bu bir haktır ve bu hakkı takva sahibi olan kimseler
yerine getirirler. Zira bu, takvanın farz ya da müstehap kısmına dahildir.
Şâyet kadın, mehri tespit edilmeden ve onunla gerdeğe girilmeden önce boşanmış ise kocanın
zenginlik ve fakirlik durumuna göre böyle bir faydalandırmayı yerine getirmesi gerektiği önceden
zikredilmişti. Eğer kadının mehri tespit edilmiş ise onun faydalandırılması, tespit edilen
mehrin yarısıdır. Şâyet kadın ile gerdeğe girilmiş ise ilim adamlarının cumhuruna göre kadının
(hakettiği mehirden ayrı olarak) faydalandırılması da müstehab
olur. Yüce Allah’ın:“Bu takva sahipleri üzerine bir haktır”
buyruğunu delil göstererek böyle bir faydalandırmayı (mut’a’yı) farz
kabul eden alimler de vardır. Çünkü “hak” kelimesinde aslolan bunun yerine getirilmesinin farz olduğudur. Özellikle de Yüce Allah'ın bu “hak”kı
takva sahiplerine izafe ettiği durumlarda bu böyledir. Zira takva da aslı itibari ile farzdır.
Yüce Allah eşler arasındaki ilişkileri bu üstün ve değerli hükümleri beyan ettikten sonra kendi
hükümlerinden, bu hükümleri güzelce açıklamasından, bu hükümlerin selim akıllara uygun
düşmesinden övgüyle söz etmiş, hükümlerini kullarına hatırlatmaktan maksadın da beyan ettiği bu
hükümleri düşünmeleri, hem hıfz ederek, hem kavrayarak hem de gereklerince amel ederek bunları
akletmeleri olduğunu açıklamıştır. Zira bütün bunlar bu hükümleri tam anlamıyla akletmenin bir
gereğidir.
La esposa que ha sido divorciada tiene derecho a un regalo (que puede tomar la forma de una vestimenta, de una suma de dinero u otra) destinada a compensarla por la pena provocada por el pedido de divorcio. Este regalo debe ser acorde a los medios del esposo. Este precepto es una obligación con la cual deben cumplir aquellos que temen a Al‑lah y obedecen Sus mandatos y respetan Sus prohibiciones.
E le divorziate hanno diritto a ricevere dei beni, che comprendono vestiario, denaro ecc., per venire incontro ai loro bisogni dopo il divorzio, in base alle possibilità dell'ex-marito. Questa legge è una caratteristica di coloro che temono Allāh l'Altissimo, obbedendo ai Suoi ordini e rispettando i Suoi divieti.
Ukol sa mga babaing diniborsiyo ay isang sustento na tatamasain nila gaya ng pananamit o salapi o iba pa roon bilang pag-aaliw sa mga damdamin nilang nawasak dahil sa diborsiyo at sang-ayon sa nakabubuti na pagsasaalang-alang sa kalagayan ng asawa ayon sa kasalatan at kasaganaan. Ang kahatulang ito ay tungkuling napagtibay sa mga tagapangilag magkasala kay Allāh – pagkataas-taas Siya – sa pamamagitan ng pagsunod sa ipinag-uutos Niya at pag-iwas sa sinasaway Niya.
"Kepada wanita-wanita yang diceraikan (hendaklah diberi-kan oleh suaminya) mut'ah (harta) menurut yang ma'ruf, sebagai suatu kewajiban bagi orang-orang yang
bertakwa. Demikianlah Allah menerangkan kepadamu ayat-ayatNya (hukum-hukumNya) supaya kamu memahaminya." (Al-Baqarah: 241-242).
(241-242) Setelah Allah menjelaskan pada ayat sebelumnya tentang
pemberian yang harus diberikan kepada seorang wanita yang ditinggal mati suaminya, Allah
menyebutkan dalam ayat ini bahwa setiap wanita yang diceraikan oleh suaminya harus diberi-kan
pemberian tersebut yang disesuaikan dengan kondisi suami-nya dan kondisi wanita tersebut, dan
bahwa hal itu adalah hak yang hanya ditunaikan oleh orang-orang yang bertakwa. Itu adalah di
antara sifat dan karakter takwa yang wajib atau yang sunnah. Apabila seorang wanita belum
ditetapkan maharnya dan belum digauli lalu diceraikan oleh suaminya, maka telah lewat hukumnya,
yaitu wajib atas suaminya pemberian itu sesuai dengan kelapangan maupun kesulitannya, dan
apabila telah ditetapkan maharnya, maka pemberian untuknya adalah setengah dari mahar tersebut.
Dan apabila telah dicampuri, maka pemberian itu menurut kebanyakan para ulama adalah sunnah
saja, namun ada beberapa ulama yang mewajibkannya dengan dasar FirmanNya,﴾ حَقًّا عَلَى
ٱلۡمُتَّقِينَ ﴿ "Sebagai suatu kewajiban bagi orang-orang yang bertakwa." Dan pada dasarnya hak
itu adalah wajib, terlebih bila disandarkan kepada orang-orang yang bertakwa, dan pada dasarnya
ketakwaan itu adalah wajib. Ketika Allah menjelaskan hukum-hukum yang mulia ini di antara suami
istri, Allah memuji hukum-hukumNya tersebut, penjelasanNya tentang hukum-hukum tersebut dan
peneranganNya terhadapnya, kesesuaiannya dengan akal yang sehat dan bahwasanya maksud dari
penjelasan tentang hal itu bagi hamba-hambaNya adalah agar mereka memahami apa yang dijelaskan
olehNya hingga mereka mengerti tentangnya dengan hafalan, pemahaman, dan pengamalannya, karena
itu adalah di antara kesempurnaan pemahaman terhadapnya.
Divorced women should be gifted something of clothing, money etc. This is to make-up for their emotional suffering because of the divorce. Such provision must be in keeping with the financial position of the husband; and it is a duty on those who are mindful of Allah by fulfilling His instructions and avoiding His prohibitions.
Come nell'esempio precedente, Allāh vi chiarisce, o voi credenti, i Suoi segni, che includono i Suoi divieti ed i Suoi decreti, affinché li comprendiate e li applichiate. In questo modo, otterrete il bene di questa vita e dell'Aldilà.
As with the previous explanation, Allah explains these verses – containing His limits and laws – to the believers so that they understand and practice them, and so achieve the good of this world and the Afterlife.
Tulad ng naunang paglilinaw na iyon, naglilinaw si Allāh para sa inyo, O mga mananampalataya, ng mga tanda Niyang sumasaklaw sa mga hangganan Niya at mga kahatulan Niya, nang sa gayon kayo ay makapag-uunawa sa mga ito at makaalam sa mga ito kaya naman magkakamit kayo ng mabuti sa Mundo at Kabilang-buhay.
Tương tự những gì đã được trình bày trước đó, Allah muốn chỉ rõ cho các ngươi - hỡi những người có đức tin - thấy các lời mặc khải của Ngài chứa đựng các giới hạn và các giáo lý, hi vọng các ngươi biết nhận thức và hiểu rõ để đạt được sự tốt đẹp ở trần gian và Đời Sau.
Kao u prethodnom primjeru, o vjernici, Allah vam objašnjava Svoje ajete koji sadrže Njegove granice i propise, kako biste razmislili o njima i radili po njima, pa da postignete hajr i na dunjaluku i na ahiretu.
Setting forth injunctions regarding social matters, the Quran states, ‘This is an obligation binding on the righteous.’ This shows us an important aspect of Islamic law. In mutual matters there are certain rights on which the law has been laid down. But there are further mutual rights which go beyond fixed boundaries. These rights can be seen as such only by those who are God-fearing. The more one is God-fearing, the more sensitive one is in discharging one’s duties with regard to giving others their dues.
Ey Müminler! Bir önceki açıklamada olduğu gibi, Allah size sınırlarını ve hükümlerini içeren ayetlerini açıklıyor. Umulur ki siz bunları düşünür ve bunlarla amel edersiniz de böylece dünya ve ahiret hayatında hayrı elde edersiniz.
Seperti penjelasan tersebut di atas Allah menjelaskan kepadamu -wahai orang-orang mukmin- ayat-ayat-Nya yang berisi batas-batas dan hukum-hukum-Nya, agar kalian memahaminya dan mengamalkannya, sehingga kalian akan mendapatkan kebahagiaan hidup di dunia dan di Akhirat.
Ô croyants, Allah vous explique à travers Ses versets Ses prescriptions et les limites qu’Il fixe à vos actions. Puissiez-vous les comprendre et les mettre en pratique pour mériter le bien ici-bas et dans l’au-delà.
Creyentes, así es como Al‑lah les explica a través de estas aleyas Sus preceptos y los límites que fija a sus acciones. Puedan ustedes comprenderlas y ponerlas en práctica para merecer el bien en esta vida y en el Más Allá.
Profeta, ¿no te ha llegado la noticia de aquellos miles que salieron de sus hogares por temor a morir por una epidemia? Era un grupo de hombres del pueblo de Israel. Al‑lah les dijo entonces: “Mueran,” y murieron. Luego los hizo resucitar a fin de mostrarles que todo está en Sus manos y que no está en ellos el poder de ser útiles ni perjudiciales para ellos mismos. Al‑lah es Aquel que otorga Su gracia a los seres humanos, pero la mayoría no Le agradece por Sus favores.
Do you not know, O Prophet, about those who left their homes in huge numbers fearing death due to the plague or something similar? This refers to a group of people from the Israelites. Allah said to them, ‘Die!’ and they did. Then Allah brought them back to life to show them that everything is in His Hands and that they have no control over any benefit or harm. Allah is Gracious and Bountiful to people, but most people are ungrateful for His favours.
243- Binlerce kişi oldukları halde ölüm korkusu ile yurtlarından çıkanları görmedin mi? Allah onlara:
“Ölün” dedi, sonra da onları diriltti. Gerçekten Allah insanlara karşı lütuf sahibidir. Fakat
insanların çoğu şükretmezler.
243. “Binlerce kişi oldukları halde ölüm korkusu ile yurtlarından çıkanları görmedin mi?”
Yani sizden önce İsrailoğullarının başından geçen bu hayret verici olayı işitmedin mi? Onların
yaşadıkları yerde veba salgını görülmüştü. Ölümden kaçma arzusuyla o kalabalık halleri ile
yurtlarından çıktılar. Ama bu kaçış ne onları kurtarmaya yetti ne de çekindikleri işin başlarına
gelmesini önledi. Yüce Allah onlara maksatlarının zıddı ile muamele ederek son fertlerine
varıncaya kadar hepsinin canlarını aldı. Daha sonra onlara lütufta bulunarak ya -birçok
müfessirin belirttiği gibi- bir peygamberin duası üzerine veya başka bir sebeple onları
diriltti. Her halükarda bu O’nun lütuf ve ihsanı iledir. Allah’ın insanlar üzerindeki lütuf ve
ihsanı hâlâ kesintisiz devam etmektedir. Bu ise onların Allah’ın nimetlerine şükretmelerini, bu
nimetleri itiraf edip Allah’ın razı olacağı yerlerde kullanmalarını gerektirir. Bununla birlikte
insanların birçoğu bu şükür görevini yerine getirmekte kusurludurlar.
Bu kıssada Yüce Allah’ın her şeye kadir olduğuna dair bir ibret tablosu vardır. Çünkü bu,
öldükten sonra dirilişe dair somut bir mucize ve delildir. Bu kıssa İsrailoğulları arasında ve
onlar ile ilişkisi bulunan kimselerce bilinen ve mütevatiren nakledilegelen bir kıssadır. Bundan
dolayı Yüce Allah muhataplarca kabul edildiğini ifade eden soru üslubu ile bu kıssayı
zikretmektedir.
Yurtlarından çıkan bu kimselerin, düşmanlarından korktuklarından dolayı onlarla karşılaşmaktan
çekinip bunu göze almadıkları için yurtlarından çıkmış olmaları ihtimali de vardır. Bundan
sonraki ayette Yüce Allah’ın savaşmayı emretmesi ve İsrailoğulları hakkında çocuklarından ve
yurtlarından ayrıldıklarının haber verilmesi bu ihtimali kuvvetlendirmektedir.
Her iki ihtimale göre de bu buyrukta cihad teşvik edilmekte, cihaddan uzak kalıp oturmaktan sakındırılmakta ve bunun ölüme karşı hiçbir fayda sağlamadığı ifade edilmektedir:“De ki: Evlerinizde olsaydınız bile üzerlerine öldürülmeleri yazılmış olanlar yatacakları yerlere çıkıp giderlerdi...”(Ali İmran, 3/154)
Commentary
In a uniquely eloquent manner, the two verses (243, 244) appearing above and verse 245 which follows, present guidance that prompts the sacrifice of one's life and possessions in the way of Allah Almighty. Consequently, before stating related injunctions, an important event of history has been taken up which makes it clear that death and life are subservient to the destiny determined by Allah. Going into a battle in jihad is not the cause of death, and running away from it, out of cowardice, is not the means to avoid death.
On the authority of revered Companions (Sahabah) and their successors (Tabi'in), Tafsir ibn Kathir explains this event as follows:
There was a group of Israelites in a city which was struck by plague or some other epidemic. The whole group, some ten thousand in number, panicked. Leaving the city out of fear of death, all of them went out to camp in an open plain located between two mountains. Allah Almighty, in order to impress upon other peoples of the world that no living being can escape death by running away from it, sent two angels who stood on the two ends of the plain and sent forth some sort of shrill cry which caused all of them to drop dead instantly. Not one of them was left alive. When the people living in the adjoining area heard about this event, they hurried to the site. Making arrangements to shroud and bury ten thousand human beings was no easy task. They, therefore, enclosed the whole area with a fence of boughs making a hovel-like shed for the corpses which, in due course, were decomposed leaving bare bones lying around. After a long time, one of the prophets of Bani Israel, whose name has been identified as Hizqil or Ezekiel, passed through this location. He was amazed to see human bone structures strewn all over inside an enclosed shed. The whole story of these people was related to him through revelation. Prophet Ezekiel, prayed Allah to bring these people back to life. Allah Almighty answered his prayer and he was asked to address those crumbled bones in the following manner: ایتھا العظام البالیہ ان اللہ یامرک ان تجتمعی ' O bones, old and worn, Allah commands you to gather together (joint by joint, as you were).'
These bones received the command of Allah Almighty through the words of the Prophet and obeyed it. Isn't it that these very bones are considered by the whole world, devoid of reason and consciousness but they too, like every single particle of the world, are oriented to Divine commands and, possess senses and perceptive ability in proportion to their state of being, and are obedient to Allah Almighty. This is what
the Holy Qur'an points to in the verse: أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ (20:50). It means that Allah Almighty created everything and then gave it (built-in) guidance in proportion to its state of being. The great poet, Maulana Ri mi has said about such phenomena:
خاک و باد و آب و آتش بندہ اند
بامن و تو مردہ باحق زندہ اند
Dust, air, water and fire have been bonded together
To me and you they are dead; to God they are alive.
So, when every human bone found its proper place at the behest of a single call, the Prophet ﷺ was commanded to give yet another call to them as follows:
ایتھا العظام ان اللہ یامرک ان تکتسی لحما
0 bones, Allah Almighty commands you to wear your muscles, flesh, nerves and skin.
Immediately following the call, every skeleton of bones turned into a complete corpse under their very eyes. Then came the command that their souls be addressed as follows:
ایتھا الارواح ان اللہ یامرک ان ترجع کل روح الی الجسد الذی کانت تعمرہ
0 souls, Allah Almighty commands you to return to your respective bodies you once inhabited.
As the call was given, all corpses stood up alive before their very eyes and started looking around in wonder. They were saying: سبحانک لا الہ الا انت 'Sacred are You (0 Lord); there is no god but You.'
This formidable event was not only a thought-provoker for the wise of the world, its philosophers and thinkers, and certainly, a decisive argument against the deniers of the Last Day, but was also a guidance for mankind pointing out that running because of the fear of death, be it from jihad or from plague or some other epidemic, is just not possible for one who believes in Allah Almighty and in the fate He has determined -- the one who is certain in his belief ('iman ایمان ) that there is a time for death; it cannot come a second earlier, and it cannot be postponed to a second later. Therefore, this effort to run from death is not only redundant and wasteful, but also goes on to become the cause of Allah Almighty's displeasure.
Now let us look at this incident through the words of the Holy Qur'an. To relate the event, it says: أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُوا مِن دِيَارِهِمْ that is, 'Have you not seen those who left their homes to escape death?'
It must be noted here that this incident belongs to a time thousands of years before the Holy Prophet ﷺ . He just cannot be asked to see it. What then, is the purpose of saying أَلَمْ تَرَ Have you not seen?' Commentators have said that, in all situations where the Holy Prophet ﷺ has been addressed with the words: أَلَمْ تَرَ (Have you not seen?) -- although the incident belongs to a time earlier than him, and it cannot be 'seen' by any stretch of imagination -- the act of seeing (ra yah رُویہ ) stands for seeing through the heart (ruyah al-qalb رویۃ القلب ), which means seeing through knowledge and insight. In still other words, 'Have you not seen?' appears on such occasions in the sense of الم تعلم :'Did you not know?' But there is wisdom in allowing this situation to be expressed through the Qur'anic form : أَلَمْ تَرَ. It points out that this incident is patently known and seen and that this incident is as certain as if it is being seen today, and is worth seeing too. The addition of the word اِلی (ila: toward) after أَلَمْ تَرَ: 'Have you not seen?' helps pointing out in this direction as based on the nuances of the language.
Immediately following this, they have been identified as being fairly large in numbers وَهُمْ أُلُوفٌ (being in thousands). As to what the exact number was, there are various reports, but in accordance with the rules of Arabic language, this word ulufun أُلُوفٌ is jam' al-kathrah الکثرہ کی جمع (plural of multitude), which is not used for something less than ten. This tells us that their number was not less than ten thousand.
After that, it is said: فَقَالَ لَهُمُ اللَّـهُ مُوتُوا that is, Allah Almighty said to them: 'Be dead'. This command of Allah Almighty could both be direct, or indirect -- through an angel, as it is in another verse (36:82): شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ which means: When He wishes to do something, He bids it to be, so it comes to be.
After that, it is said: إِنَّ اللَّـهَ لَذُو فَضْلٍ عَلَى النَّاسِ that is, surely Allah Almighty is immensely graceful to human beings. This includes the grace He showed to that particular group of people from the Bani Israel by bringing them back to life, as well as the grace He has shown to the community of Muhammad ﷺ by telling them about this incident and by making it a model lesson for them.
In the end, to awaken the negligence-prone man, it was said: وَلَـٰكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ 'But most of the people are ungrateful.' It means that human beings do behold thousands of demonstrations of Divine grace and mercy, yet most of them show no gratitude.
Related Injunctions and Rulings
This verse helps us identify some facts and injunctions. These are as follows:
Divine decree overcomes human planning:
No effort can be effective against that which has been determined by Allah (Taqdir تقدیر ) and running away from jihad or plague or its likes cannot help one save his life (Tadbir تدبیر ), nor being in it can become a cause of death. The fact is that death comes at an appointed time; it can neither be earlier nor later.
Rules pertaining to the place of epidemic:
It is not permissible to escape out from an area affected by plague and its likes for safety elsewhere. In addition to this, as said by the noble Prophet ﷺ ، it is not correct for other people to go there. It appears in Hadith:
اِن ھذا السقم عذب بہ الامم قبلکم فاِذا سمعتم بہ فی الارض فلا تدخلوھا، و اِذا وقع باَرض وانتم بھا فلا تخرجوا فرارا
Allah Almighty has, through this disease (plague), punished peoples who were before you. So, when you hear about its spreading in a certain area, do not go there; and if it spreads in an area where you already are, do not go out escaping from it. (Bukhari and Muslim and Ibn Kathir)
It appears in Tafsir al-Qurtubi that Sayyidna 'Umar ؓ once embarked on a journey heading for Syria. When he reached Saragh, a place near Tabuk bordering Syria, he came to know that the whole of Syria was affected by a severe plague. This was regarded as a great calamity in the history of Syria. This plague is known as Amawas', because it started from a town called 'Amawas' (located near Baytul-Maqdis) and spread throughout the country. Thousands died and became shahid in this plague including many Sahabah and Tabi'in (Companions and their Successors).
When Sayyidna 'Umar ؓ heard about the severity of the plague, he decided to stay where he was and sought the advice of the noble Companions, ؓ عنہم whether they should go into Syria at such a time, or they should return back. There was not one blessed person present during the consultations who was aware of any guidance from the Holy Prophet g about this matter. Later, Sayyidna ` Abd al-Rahman ibn ` Awf ؓ narrated the following hadith
:
اِن رسول اللہ ﷺ ذکر الوجع فقال : رجز و عذاب عذب بہ الامم ثم بقی منہ بقیۃ فیذھب المرۃ و یاتی الاخری فمن سمع بہ باَرضٍ فلا یقدمنً علیہ ومن کان باَرض وقع بھا یخرج فراراً منھا
The Holy Prophet referring to the disease (plague) said: This is a punishment that was inflicted on some peoples; later on some of it remained. This remainder goes away for some-time, then returns. So, one who hears that a certain area is affected by it, he should not go there; and one who is already there, he should not go out running from it (the plague).
(al Bukhari and others)
When Sayyidna 'Umar ؓ heard this hadith, he ordered his men to return. Sayyidna Abu'Ubaydah ؓ عنہ the governor of Syria was present on the occasion. Taking notice of the orders given by Sayyidna ` Umar ؓ he commented: ؓ (Do you want to run from Divine destiny?) In reply, Sayyidna ` Umar ؓ said: '0 Abu ` Ubaydah, I wish this was said by someone else' meaning thereby 'a comment like this, and that too from you, is certainly surprising.'
Then he said: نعم نفر من قدر اللہ إلی قدر اللہ : 'Yes, we do run from Divine decree to (nothing but) Divine decree' meaning thereby -- 'whatever we are doing we are doing in obedience to none else but Allah and His command which the Messenger of Allah g has explained to us.'
3. There is great wisdom in the prophetic sayings about plague: In accordance with the hadith stated above, we have been told that it is prohibited for outsiders to enter an area affected by plague or its likes; while it is equally prohibited for those who live there to run for their lives from that area.
In addition to this, the basic Islamic belief is that neither going anywhere is the cause of death, nor running from anywhere is the source of deliverance from it. Keeping this cardinal belief of Islam in view, the given instruction is based on very far-sighted stances of wisdom.
(1) Let's look at the first element of wisdom in stopping outsiders from going into a plague-affected area. Isn't it quite possible that someone may be at the far end of his years and should he die because of this disease, it might have occurred to the deceased at some stage before his death that he might have lived had he not come into that area. Not only him, others might also think that his death occurred because he came there; although, whatever happened was pre-ordained. His age was no more than that. No matter where he lived, his death had to come at that particular time. It may be noted that the belief of Muslims has been saved from indecision through this instruction lest they should fall a victim to misunderstanding.
(2). The second aspect of wisdom here relates to the guidance Allah Almighty has given to man that he should not go where there is a danger of being harmed, or an apprehension of being killed; in fact, he should do his best to keep away from everything that could cause harm or death. Not only that, it has been made binding on every man to save his life. This rule demands that one should, keeping his total trust and belief in Divine decree, take all necessary precautionary measures without any negligence. One of these measures is that he should not go to a place where his life may be in danger.
Similarly, the instruction, that residents of an area infected with plague should not escape out of their fearing death, has its own merits:
a) The first wise counsel has a social and collective nature. For instance, should this escaping in panic become contagious, the rich and the powerful in the area would certainly run away. But, what would happen to those who are incapable of going anywhere. To begin with, left all alone, they will be terrified to their death. Then there will be sick among them -- who will take care of them? Should they die, who will manage their burial?
b) The second point of wisdom here tells that there will be some among the people present in that area who would be carrying germs of this disease. If they travel in that condition, they are likely to suffer more from all sorts of hardships. If they get sick while travelling, who knows what would come upon them. Ibn al-Madini has quoted the saying of scholars: مافر احد من الوباء فسلم 'One who runs from an epidemic never stays safe.' (Qurtubi)
c) c) There is still a third element of wisdom here. Isn't it that people infected by germs of the disease would be potential carriers of the epidemic wherever they go? If they elected to stay where they are, with patience and in trust, they might possibly get rid of the disease. And if, death was pre-ordained in this very disease, they will have the proud rank of shahadah شھادہ (martyrdom) because of their patience and perseverance, as has been pointed out in Hadith.
Imam al-Bukhari (رح) has reported from Yahya ibn Ya'mur that Sayyidah ` A'ishah al-Siddiqah ؓ told him that she had asked the Holy Prophet ﷺ about plague when he informed her that this disease was a punishment sent to a people who were to be punished by Allah's will. Then, Allah made it mercy for true believers. So, a slave of Allah who stays on with patience and peace in his locality believing that no harm can touch him except that which Allah has decreed for him -- for such a person the merit in return shall be equal to that of a shahid.
And this also explains the hadith in which it is said: The plague is shahadah (martyrdom) and one who dies in the plague is a shahid (martyr). (Qurtubi, vol.3, p. 235).
Some Exceptions
The words used in the hadith are:.;- I, If+ ly,, (You should not go out running from it) which tell us that a person who goes somewhere else, not because of the fear of death, but because of some other pressing need, will not be affected by this prohibition. Similarly, if someone has a firm belief that he cannot escape his destiny wherever he goes, but he wants to go simply for change of climate, he is also exempted from this prohibition.
Similarly, if a person enters an area affected by plague because of some pressing need while he firmly believes that death will not come to him just because he is coming here -- since death is subservient to the will of Allah, it will be permissible for him to go there.
(3) The third principle inferred from this verse is: that it is also not permissible to desert Jihad from fear of death. This question has been taken up elsewhere in the noble Qur'an in greater details, where some special situations have been exempted.
The subject dealt with in this verse reappears in yet another verse which deals with those who run away from Jihad or do not take part in it. It is said:
الَّذِينَ قَالُوا لِإِخْوَانِهِمْ وَقَعَدُوا لَوْ أَطَاعُونَا مَا قُتِلُوا قُلْ فَادْرَءُوا عَنْ أَنفُسِكُمُ الْمَوْتَ إِن كُنتُمْ صَادِقِينَ ﴿آل عمران : 168﴾
Some people (who did not themselves take part in jihd) say (about those who do take part in jihad, and die as shahids) 'These people did not listen to us, therefore, they were killed. If they had listened to us, they would have not been killed.' (The blessed Prophet was commanded to) tell them: If you have the power to escape death, why worry about others, worry about your own selves and rescue yourselves from death, (that is, whether or not you go in jihad does not matter; death will come to you even when sitting home).
It is a marvel of nature that the greatest commander of the Muslim army in the early days of Islam, Sayyidna Khalid ibn Walid ؓ who was known as the 'sword of Allah' and who spent his entire Islamic life in jihad, did not meet his death as a shahid on the battlefield! He died on his sick-bed, at his home. Close to his hour of death, lamenting over his dying on bed, he said to his family: 'I participated in so many great battles in jihad. I do not have a single part on my body, which has no wound-mark inflicted by swords and spears; but here I am, dying like a donkey on my bed. May Allah Almighty give no rest to cowards. Let them hear my advice.'
The incident relating to the Bani Israel was brought in this verse as an introduction. In the next verse appears the injunction relating to jihad and qital (fighting in the way of Allah) which was the real purpose in introducing this story, that is: Do not take going on jihad as going into the jaws of death and do not assume that running away from jihad will deliver you from your appointed time of death. Better still, obey the injunctions of Allah Almighty and achieve the best of both the worlds. Allah Almighty is the Hearer and Knower of all you say and do.
The third verse (245), which follows, deals with the merits of spending in the way of Allah.
Non sei a conoscenza, o Profeta, della storia di coloro che sono usciti dalle loro case, ed erano in gran numero, per paura della morte, a causa di epidemie o altro? Essi sono una fazione dei Figli di Isrāīl. Allāh disse loro: "Morite", poi li fece tornare in vita per mostrare loro che tutti i decreti sono in mano Sua, gloria Sua, e loro non possiedono nulla che appartenga loro, che sia ciò che fa loro del bene o del male. In verità, Allāh è Colui che è colmo di generosità nei confronti della gente, ma la maggior parte della gente non è riconoscente ad Allāh per le Sue grazie.
Hindi ba nakaabot sa kaalaman mo, O Propeta, ang balita sa mga lumisan mula sa mga bahay nila habang sila ay pagkadami-dami dala ng pangamba sa kamatayan dahilan sa epidemya o iba pa rito? Sila ay isang pangkat kabilang sa mga anak ni Israel. Nagsabi sa kanila si Allāh: "Mamatay kayo," at namatay naman sila. Pagkatapos nagpanumbalik Siya sa kanila sa pagiging mga buhay upang maglinaw Siya sa kanila na ang kapakanan sa kabuuan nito ay nasa kamay Niya – kaluwalhatian sa Kanya – at na sila ay hindi nakapagdudulot para sa mga sarili nila ng pakinabang ni pinsala. Tunay na si Allāh ay talagang may bigay at kabutihang-loob sa mga tao subalit ang higit na marami sa mga tao ay hindi nagpapasalamat kay Allāh sa mga biyaya Niya.
Apakah kamu tidak memperhatikan orang-orang yang keluar dari kampung halaman mereka, sedang
mereka beribu-ribu (jumlahnya) karena takut mati; maka Allah berfirman
kepada mereka, 'Matilah kamu,' kemudian Allah menghidupkan mereka. Sesungguhnya Allah mempunyai
karunia terhadap manusia tetapi kebanyakan manusia tidak bersyukur. (Al-Baqarah: 243).
(243) Maksudnya, tidakkah Anda mendengar tentang kisah yang mengherankan
ini, yang terjadi pada orang-orang sebelum kalian dari Bani Israil? Di mana telah berjangkit
wabah penyakit di negeri mereka hingga mereka melarikan diri darinya dalam jumlah yang besar
seperti itu demi menghindar dari kematian. Akan tetapi pelarian itu tidaklah menyelamatkan
mereka dari ke-matian dan tidaklah berguna bagi mereka tindakan menghindari apa yang mereka
takutkan. Allah justru menimpakan pada mereka hal yang bertentangan dengan maksud mereka, yaitu
Allah mema-tikan mereka hingga orang yang terakhir dari mereka, kemudian dengan kemuliaanNya
terhadap mereka Allah menghidupkan mereka kembali. Hal itu karena doa dari seorang Nabi seperti
yang disebutkan oleh sebagian besar ahli tafsir atau selainnya. Yang jelas itu tetap merupakan
kebajikan dan kemuliaan Allah, Dia akan selalu memberikan karuniaNya kepada manusia. Dan itu
meng-haruskan adanya sikap syukur mereka terhadap nikmat-nikmat Allah dengan pengakuan akan
nikmat tersebut dan pemanfaatan-nya pada apa-apa yang diridhai Allah. Walaupun demikian banyak
sekali manusia yang telah lalai dari kewajiban bersyukur ini.
Dalam ayat ini ada pelajaran yang penting yaitu bahwa Allah Mahakuasa atas adanya segala
sesuatu, dan hal itu adalah suatu tanda yang konkret atas adanya kebangkitan kembali kelak,
karena kisah ini sangat terkenal dan diriwayatkan dengan riwayat yang mutawatir di kalangan Bani
Israil dan orang yang berhubungan dengan mereka. Oleh karena itu Allah menyebutkannya dengan
kalimat bentuk perintah yang telah terbiasa di antara orang-orang yang menjadi alamat perkataan
itu.
Kemungkinan lain bahwa mereka yang melarikan diri dari negerinya itu karena takut dari musuh dan
pengecut untuk meng-hadapinya. Ini dikuatkan dengan kenyataan bahwa Allah menye-butkan setelah
itu perintah untuk berperang dan mengabarkan tentang Bani Israil bahwa mereka diusir dari negeri
mereka dan anak-anak mereka. Terlepas dari kedua kemungkinan itu, makna melarikan diri ada
sebuah anjuran untuk berjihad dan ancaman agar tidak meninggalkannya dan bahwa lari darinya
tidaklah ber-guna sama sekali untuk menghindari kematian.
﴾ قُل لَّوۡ كُنتُمۡ فِي بُيُوتِكُمۡ لَبَرَزَ ٱلَّذِينَ كُتِبَ عَلَيۡهِمُ ٱلۡقَتۡلُ إِلَىٰ
مَضَاجِعِهِمۡۖ ﴿
"Katakanlah, 'Sekiranya kamu berada di rumahmu, niscaya orang-orang yang telah ditakdirkan akan
mati terbunuh itu keluar (juga) ke tempat mereka terbunuh'." (Ali Imran: 154).
Ey Peygamber! Kalabalık bir topluluğun, veba hastalığı ve başka sebepten dolayı ölüm korkusuyla yurtlarından çıkmalarının haberi sana ulaşmadı mı? Onlar İsrâiloğulları'ndan bir topluluktu. Allah onlara: "Ölün" dedi de, onlar da ölü verdiler. Sonra onlara bütün işlerin Allah’ın elinde olduğunu, onların kendilerine fayda ve zarar verme gücüne sahip olmadıklarını göstermek için, onları tekrar hayata döndürdü. Muhakkak ki Allah, insanlar üzerinde ihsan ve lütuf sahibidir. Fakat insanların çoğu bunca nimetlerine karşı Allah’a şükretmezler.
Apakah engkau belum tahu -wahai Nabi- kabar tentang orang-orang yang keluar dari rumah mereka, dan jumlah mereka sangat banyak karena takut mati akibat wabah penyakit atau lainnya, yaitu satu kelompok orang dari Bani Israil? Lalu Allah berfirman kepada mereka, “Matilah kalian!” Lalu mereka semua mati. Kemudian Allah menghidupkan mereka kembali untuk menjelaskan kepada mereka bahwa segala sesuatu itu berada di tangan Allah -Subḥānahu-, dan mereka tidak mampu mendatangkan manfaat bagi diri mereka sendiri dan tidak kuasa menolak mudarat. Sesungguhnya Allah benar-benar Maha Pemurah dan Maha Pemberi karunia kepada manusia, tetapi kebanyakan manusia tidak bersyukur kepada Allah atas nikmat-nikmat-Nya.
Ô Prophète, la nouvelle de ceux qui sortirent nombreux de leurs demeures par crainte de mourir d’une épidémie ou d’une autre cause ne t’est-elle pas parvenue ? C’était un groupe d’hommes issus des enfants d’Israël. Allah leur dit alors «Mourez» et ils moururent. Puis Il les fit revenir à la vie afin de leur démontrer qu’Il détient toute chose en Sa main et qu’ils ne détiennent pas le pouvoir d’être utiles ou nuisibles à eux-mêmes. Allah est Celui qui octroie Sa grâce aux hommes, mais la plupart ne sont pas reconnaissants envers Allah pour Ses bienfaits.
The Story of the Dead People
Ibn Abu Hatim related that Ibn `Abbas said that these people mentioned herein, were the residents of a village called Dawardan. `Ali bin `Asim said that they were from Dawardan, a village several miles away from Wasit (in Iraq).
In his Tafsir, Waki` bin Jarrah said that Ibn `Abbas commented,
أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُواْ مِن دِيَـرِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ
(Did you (O Muhammad ) not think of those who went forth from their homes in thousands, fearing death) that they were four thousand persons who escaped the plague (that broke out in their land). They said, "We should go to a land that is free of death!" When they reached a certain area, Allah said to them:
مُوتُواْ
("Die.") and they all died. Afterwards, one of the Prophets passed by them and supplicated to Allah to resurrect them and Allah brought them back to life. So, Allah stated:
أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُواْ مِن دِيَـرِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ
r(Did you (O Muhammad ) not think of those who went forth from their homes in the thousands, fearing death)
Furthermore, several scholars among the Salaf said that these people were the residents of a city during the time of the Children of Israel. The weather in their land did not suit them and an epidemic broke out. They fled their land fearing death and took refuge in the wilderness. They later arrived at a fertile valley and they filled what is between its two sides. Then Allah sent two angels to them, one from the lower side and the other from the upper side of the valley. The angels screamed once and all the people died instantly, just as the death of one man. They were later moved to a different place, where walls and graves were built around them. They all perished, and their bodies rotted and disintegrated. Long afterwards, one of the Prophets of the Children of Israel, whose name was Hizqil (Ezekiel), passed by them and asked Allah to bring them back to life by his hand. Allah accepted his supplication and commanded him to say, "O rotted bones, Allah commands you to come together." The bones of every body were brought together. Allah then commanded him to say, "O bones, Allah commands you to be covered with flesh, nerves and skin." That also happened while Hizqil was watching. Allah then commanded him to say, "O souls, Allah commands you to return, each to the body that it used to inhabit." They all came back to life, looked around and proclaimed, "All praise is due to You (O Allah!) and there is no deity worthy of worship except You." Allah brought them back to life after they had perished long ago.
We should state that bringing these people back to life is a clear proof that physical resurrection shall occur on the Day of Resurrection. This is why Allah said:
إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ
(Truly, Allah is full of bounty to mankind,) meaning, in that He shows them His great signs, sound proofs and clear evidences. Yet,
وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَشْكُرُونَ
(but most men thank not.) as they do not thank Allah for what He has given them with in their worldly life and religious affairs.
The story of the dead people (2:244 above) also indicates that no caution can ever avert destiny and that there is no refuge from Allah, but to Allah Himself. These people departed from their land fleeing the epidemic and seeking to enjoy a long life. What they earned was the opposite of what they sought, as death came quickly and instantaneously and seized them all.
There is an authentic Hadith that Imam Ahmad reported that `Abdullah bin `Abbas said that `Umar bin Al-Khattab once went to Ash-Sham (Syria). When he reached the area of Sargh, he was met by the commanders of the army: Abu `Ubaydah bin Jarrah and his companions. They told him that the plague had broken out in Ash-Sham. The Hadith then mentioned that `Abdur-Rahman bin `Awf, who was away attending to some of his affairs, came and said, "I have knowledge regarding this matter. I heard Allah's Messenger ﷺ say:
«إِذَا كَانَ بِأَرْضٍ وَأَنْتُمْ بِهَا فَلَا تَخْرُجُوا فِرَارًا مِنْه، وإِذَا سَمِعتُمْ به بأَرْضٍ فَلا تَقْدمُوا عَلَيْه»
(If it (the plague) breaks out in a land that you are in, do not leave that land to escape from it. If you hear about it in a land, do not enter it.)
`Umar then thanked Allah and went back. This Hadith is also reported in the Sahihayn.
Abandoning Jihad does not alter Destiny
Allah said:
وَقَـتِلُواْ فِي سَبِيلِ اللَّهِ وَاعْلَمُواْ أَنَّ اللَّهَ سَمِيعٌ عَلِيمٌ
(And fight in the way of Allah and know that Allah is All-Hearer, All-Knower.)
This Ayah indicates that just as caution does not alter destiny, abandoning Jihad will neither bring the appointed term closer nor delay it. Rather, destiny and the appointed provisions are fixed and shall never be changed or altered, neither by addition nor deletion. Similarly, Allah said:
الَّذِينَ قَالُواْ لإِخْوَنِهِمْ وَقَعَدُواْ لَوْ أَطَاعُونَا مَا قُتِلُوا قُلْ فَادْرَءُوا عَنْ أَنفُسِكُمُ الْمَوْتَ إِن كُنتُمْ صَـدِقِينَ
((They are) the ones who said about their killed brethren while they themselves sat (at home): "If only they had listened to us, they would not have been killed." Say: "Avert death from your own selves, if you speak the truth.") (3:168)
Allah said:
وَقَالُواْ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلا أَخَّرْتَنَا إِلَى أَجَلٍ قَرِيبٍ قُلْ مَتَـعُ الدُّنْيَا قَلِيلٌ وَالاٌّخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى وَلاَ تُظْلَمُونَ فَتِيلاًأَيْنَمَا تَكُونُواْ يُدْرِككُّمُ الْمَوْتُ وَلَوْ كُنتُمْ فِى بُرُوجٍ مُّشَيَّدَةٍ
(They say: "Our Lord! Why have you ordained for us fighting Would that you had granted us respite for a short period" Say: "Short is the enjoyment of this world. The Hereafter is (far) better for him who fears Allah, and you shall not be dealt with unjustly even equal to the Fatila (a scalish thread in the long slit of a date stone). Wheresoever you may be, death will overtake you even if you are in fortresses built up strong and high!") (4:77, 78)
Abu Sulayman, Khalid bin Al-Walid, the commander of the Muslim armies, the veteran among Muslim soldiers, the protector of Islam and the Sword of Allah that was raised above His enemies, said while dying, "I have participated in so-and-so number of battles. There is not a part of my body, but suffered a shot (of an arrow), a stab (of a spear) or a strike (of a sword). Yet, here I am, I die on my bed just as the camel dies! May the eyes of the cowards never taste sleep." He, may Allah be pleased with him, was sorry and in pain because he did not die as martyr in battle. He was sad that he had to die on his bed!
The Good Loan and its Reward
Allah said:
مَّن ذَا الَّذِى يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً
(Who is he that will lend to Allah a goodly loan so that He may multiply it to him many times)
In this Ayah, Allah encourages His servants to spend in His cause. Allah mentioned this same Ayah in several other parts of His Glorious Qur'an. The Hadith that mentions that Allah descends (every night down on the nearest heaven to us when the last third of the night remains) states that Allah says:
«مَنْ يُقْرِضُ غَيْرَ عَدِيمٍ وَلَا ظَلُوم»
(Who would give a loan to He Who is neither poor nor unjust.)
Allah's statement:
فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً
(He may multiply it to him many times), is similar to His statement:
مَّثَلُ الَّذِينَ يُنفِقُونَ أَمْوَلَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنبُلَةٍ مِّاْئَةُ حَبَّةٍ وَاللَّهُ يُضَـعِفُ لِمَن يَشَآءُ
(The likeness of those who spend their wealth in the way of Allah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He wills.) (2:261)
We will mention this Ayah later on. Allah then said:
وَاللَّهُ يَقْبِضُ وَيَبْسُطُ
(And it is Allah that decreases or increases (your provisions), ) meaning, `Spend (in Allah's cause) and do not be anxious.' Certainly, Allah is the Sustainer Who increases or decreases the provisions to whomever He wills among His servants. Allah's wisdom is perfect, and,
وَإِلَيْهِ تُرْجَعُونَ
(and unto Him you shall return.) on the Day of Resurrection.
O Vjerovjesniče, zar do tvojeg znanja nije dospjela vijest o velikom broju ljudi koji su iz svojih kuća izašli, bojeći se smrti zbog zaraze koja ih je zadesila ili nekog drugog raloga? To je bila skupina potomaka Israilovih, te im je Allah rekao: "Umrite", pa su svi pomrli, i nakon toga ih je proživio kako bi im objasnio da je sve u Allahovim rukama i da oni sebi ne mogu pribaviti koristi niti od sebe odagnati štetu. Doista Allah ljudima daje puno blagodati, ali većina ljudi je na njima nezahvalno.
Phải chăng chưa đến tai Ngươi - hỡi Nabi - thông tin về nhóm người đã rời khỏi nhà với số lượng rất đông chạy trốn cái chết vì họ sợ bị dịch bệnh hoặc nguyên nhân khác. Họ thuộc nhóm con cháu Israel, Allah bảo họ: Các ngươi hãy chết đi, thế là họ liền bị chết, xong Ngài lại phục sinh họ trở lại để chứng tỏ cho họ biết mọi việc đều nằm trong tay Allah, chính họ không nắm trong tay bất cứ quyền hạn nào cho bản thân họ dù lợi hay hại, quả thật, Allah là Đấng ban phát mọi thứ cho thiên hạ nhưng đa số thiên hạ lại vong ân không biết tạ ơn Ngài về những hồng phúc mà Ngài đã ban cho họ.
Và các ngươi hãy anh dũng chiến đấu với kẻ thù - hỡi những người có đức tin - để mang niềm kiêu hãnh cho tôn giáo và giơ cao câu Shahadah. Các ngươi hãy biết rằng Allah nghe rõ điều các ngươi nói, biết rõ hoàn cảnh và hành động của các ngươi, dựa vào đó Ngài sẽ thưởng phạt.
O vjernici, borite se protiv Allahovih neprijatelja, pomažući Allahovu vjeru i uzdižući Njegovu riječ, i znajte da Allah čuje ono što govorite i da dobro zna vaše namjere i vaša djela, i da će vas za to obračunati.
Ô croyants, combattez les ennemis d’Allah afin de soutenir Sa religion et d’élever Sa parole. Sachez qu’Allah entend vos paroles, connaît vos intentions et vos actions, et qu’Il vous rétribuera.
Perangilah -wahai orang-orang mukmin- musuh-musuh Allah untuk membela agama-Nya dan menjunjung tinggi kalimat-Nya dan ketahuilah bahwa Allah Maha Mendengar ucapan kalian lagi Maha Mengetahui niat dan perbuatan kalian, dan akan memberi kalian balasan yang setimpal.
The Muslims left Makkah for Madinah as a result of severe persecution at the hands of the Makkans. In Madinah they were free to live in accordance with their religion. But the opponents of Islam did not leave matters at that. They began launching armed onslaughts on the Muslims in order to uproot them from Madinah. The Muslims at that time were far less in number and had fewer resources as compared to their opponents. This discouraged them from going ahead and facing the enemy. On this occasion God reminded them of an event in the history of the Israelites, where in the trials of life, fear of defeat was defeat itself. The Philistines, a neighbouring people, once attacked the Israelites and defeated them, slaying more than four thousand Hebrews. The Israelites were so greatly stricken with fear that they abandoned their homes and ran away. ‘Thus the glory departed from Israel,’ and in the words of the Bible, ‘All the houses of Israel trembled with fear and beseeched the Lord.’ Twenty years passed in this state. Then they all gave serious thought as to why they had been defeated by the Philistines. Their prophet Samuel said to them, ‘If you return to the Lord with all your hearts, then put away the foreign gods... from among you, and prepare your hearts for the Lord, and serve Him only; and He will deliver you out of the hand of the Philistines’ (1 Samuel 7:3). So they put away the foreign gods and served only their Lord. Now the Philistines drew near to battle against Israel, ‘But the Lord thundered on that day, with a great thunder upon the Philistines and discomfited them; and they were smitten before Israel’ (Samuel 7:10). Abandoning the path of trust in God leads to the moral death of nations and communities, while opting for the path of trust in God leads to their regeneration.
Creyentes, combatan a los enemigos de Al‑lah que los ataquen a fin de sostener Su religión y de elevar Su palabra. Sepan que Al‑lah escucha sus palabras, conoce sus intenciones y sus acciones, y los retribuirá.
244- Allah yolunda savaşın ve bilin ki muhakkak Allah herşeyi işitendir, bilendir.
245- Kim Allah’a güzel bir borç verecek? Ki Allah da (buna karşılık) o
(verdiğini) onun için kat kat artırsın. Allah hem daraltır, hem
genişletir. Siz yalnız O’na döndürüleceksiniz.
244. “Allah yolunda savaşın ve bilin ki muhakkak Allah herşeyi işitendir, bilendir.”
Yüce Allah hem mal ile hem beden ile kendi uğrunda savaş emrini vermektedir. Çünkü cihad ancak
bu iki husus ile gerçekleşebilir. Ayrıca Yüce Allah kulun yalnızca Allah’ın adı en yüce olsun
diye savaşmasını emrederek, Allah yolunda cihadda ihlâslı olmayı teşvik etmektedir. Çünkü hiç
şüphesiz Allah gizli olsa bile bütün söylenen sözleri işiten, kalplerin sakladığı -salih olsun
olmasın- bütün niyetleri bilendir.
Aynı şekilde O’nun yolunda cihad eden kimse de O’nun her şeyi işiten ve bilen olduğunu
bildiğinde zorluklar ona kolay gelir ve bilir ki zorluklara katlananların katlandıkları şeylere
bizatihi kendi başına katlanamaz, aksine Allah'ın yardım ve lütfuna ihtiyacı vardır.
245. “Kim Allah’a güzel bir borç verecek?” Yüce Allah’ın, kendi yolunda
infaka çok latif bir şekilde yaptığı şu teşvik üzerinde dikkatle düşünelim. Allah yolunda infak
eden kişi, hiçbir şeye muhtaç olmayan, son derece kerim ve lütufkâr olan Allah’a borç vermiş
olur. Allah da bu gibi kimselere kat kat fazlası ile mükâfaat vermeyi vaat etmiştir. Nitekim O bir başka yerde şöyle buyurmaktadır:“Mallarını Allah yolunda infak edenlerin durumu yedi başak bitiren ve her başağında yüz tane bulunan tek bir tohuma benzer. Allah dilediğine kat kat verir, Allah Vâsidir (bol bol verendir), Alîmdir.”(el-Bakara, 2/261)
Allah yolunda infakın en büyük engeli fakir düşme korkusu olduğundan dolayı Yüce Allah,
zenginliğin de fakirliğin de kendi elinde olduğunu haber vermektedir. Dilediğinin rızkını
daraltan, dilediğininkini genişleten de O’dur. O bakımdan fakir düşerim korkusuyla infak etmek
istemeyen infaktan geri kalmasın ve bunun zayi olacağını asla düşünmesin. Aksine bütün kullar
Allah’a döneceklerdir. İnfak edenler, hayırlı amellerde bulunanlar, orada ecirlerinin saklı
bulunduğunu o ecre en çok muhtaç oldukları bir zamanda göreceklerdir. Bunun da anlatılması
mümkün olmayacak kadar önemli bir değeri ve etkisi olacaktır.
Yüce Allah’a güzel bir şekilde borç vermekten kasıt ise güzel bir niyet ve gönül hoşluğu ile
infak etmek, infakı yerli yerine ulaştırmak, infak eden kimsenin verdiğinin akabinde herhangi
bir eziyet ve başa kakma davranışını göstermemesi, amelini iptal edici yahut ecrini eksiltici
bir tutum takınmaması nitelikleri taşıyan infaktır.
"Dan berperanglah kamu sekalian di jalan Allah, dan ketahui-lah bahwasanya Allah Maha Mendengar
lagi Maha Mengetahui. Siapakah yang mau memberi pinjaman kepada Allah dengan pin-jaman yang baik
(menafkahkan hartanya di jalan Allah), maka Allah akan melipatgandakan
pembayaran kepadanya dengan lipat ganda yang banyak. Dan Allah menyempitkan dan melapangkan
(rizki), dan kepadaNya-lah kamu dikembalikan." (Al-Baqarah: 244-245).
(244-245) Allah menggabungkan antara perintah berperang di jalanNya
dengan harta dan anggota badan (jiwa), karena jihad itu tidaklah akan
tegak kecuali dengan kedua perkara tersebut. Lalu Allah menganjurkan untuk ikhlas dalam
melakukannya yaitu seorang hamba berperang hanya untuk meninggikan kalimat Allah, karena
sesungguhnya Allah ﴾ سَمِيعٌ ﴿ "Maha Mendengar" segala per-kataan walaupun tersembunyi, ﴾
عَلِيمٞ ﴿ "lagi Maha Mengetahui" segala hal yang diliputi hati berupa niat yang baik ataupun lawan-nya. Dan juga bila seorang mujahid di jalan Allah mengetahui bahwasanya Allah itu Maha Mendengar lagi Maha Mengetahui, pastilah perkara jihad itu akan ringan dalam pandangannya dan ia mengetahui bahwa dengan dirinya sendiri orang-orang yang tegar sekalipun tidak dapat bersabar untuk jihad dan bahwa pasti-lah mereka harus dibantu dengan pertolonganNya dan kelem-butanNya.
Perhatikanlah anjuran yang lembut ini untuk memberi nafkah, dan bahwasanya orang yang menafkahkan hartanya sesungguhnya dia memberi pinjaman kepada Allah yang Mahakaya lagi Maha-mulia, dan Allah menjanjikan baginya balasan berlipat ganda yang melimpah sebagaimana Allah berfirman,
﴾ مَّثَلُ ٱلَّذِينَ يُنفِقُونَ أَمۡوَٰلَهُمۡ فِي سَبِيلِ ٱللَّهِ كَمَثَلِ حَبَّةٍ أَنۢبَتَتۡ سَبۡعَ سَنَابِلَ فِي
كُلِّ سُنۢبُلَةٖ مِّاْئَةُ حَبَّةٖۗ وَٱللَّهُ يُضَٰعِفُ لِمَن يَشَآءُۚ وَٱللَّهُ وَٰسِعٌ
عَلِيمٌ 261 ﴿
"Perumpamaan (nafkah yang dikeluarkan oleh) orang-orang yang menafkahkan
hartanya di jalan Allah adalah serupa dengan sebutir benih yang menumbuhkan tujuh bulir, pada
tiap-tiap bulir seratus biji. Allah melipat gandakan (ganjaran) bagi
siapa yang Dia kehendaki. Dan Allah Mahaluas (karuniaNya) lagi Maha
Mengetahui." (Al-Baqarah: 261).
Ketika penghalang terbesar untuk berinfak adalah takut ke-miskinan, Allah تعالى mengabarkan
bahwa kekayaan dan kemiskinan itu berada di Tangan Allah, dan bahwa Dia menahan rizki dari siapa
yang dikehendakiNya dan memberikannya kepada siapa yang dikehendakiNya. Maka janganlah
menunda-nunda wahai orang yang hendak berinfak karena takut akan kemiskinan, dan janganlah ia
berpikir bahwa hartanya itu hilang begitu saja, namun tempat kembali seluruh hamba adalah kepada
Allah, lalu orang-orang yang berinfak dan beramal akan mendapatkan pahala mereka tersimpan di
sisiNya untuk suatu kebutuhan yang paling mereka butuhkan dan memiliki kepentingan begitu besar
yang tidak mungkin dapat diungkapkan oleh kata-kata.
Maksud dari pinjaman yang baik adalah perkara yang me-nyatukan segala sifat dan ciri kebajikan
dari niat yang shalih, kela-pangan dada dalam berinfak, dan tepat sasarannya, dan orang yang
berinfak itu tidak mengiringinya dengan mengungkit-ungkitnya dan tidak pula perkataan yang
menyakitkan, tidak membatalkan-nya dan tidak pula menguranginya.
E lottate, o voi credenti, contro i nemici di Allāh, in favore della Sua religione ed elevando la Sua parola; e sappiate che, in verità, Allāh è Ascoltatore delle vostre parole, Sapiente nei confronti delle vostre intenzioni ed azioni, e vi ricompenserà per ciò.
Makipaglaban kayo, O mga mananampalataya, sa mga kaaway ni Allāh bilang pag-aadya sa Relihiyon Niya at bilang pag-aangat sa Salita Niya. Alamin ninyo na si Allāh ay Madinigin sa mga sabi ninyo, Maalam sa mga layunin ninyo at mga gawa ninyo. Gaganti Siya sa inyo sa mga ito.
Ey Müminler! Dinine yardım etmek ve kelimesini yüceltmek için Allah'ın düşmanlarıyla savaşın. Şunu iyi bilin ki; Allah sözlerinizi işitir, niyetlerinizi ve yaptıklarınızı bilir ve size bunların karşılığını verir.
Fight, O believers, the enemies of Allah: in support of His path and to promote His Word. Know that Allah hears your statements and knows your intentions and actions, and that He will reward you for them.
Who will act as a lender and spend his wealth in the path of Allah, willingly with a good intention so that this may come back to him multiplied? Allah restricts and widens provision and health in accordance with His wisdom and justice. In the Afterlife, you will return to Him alone and He will give you a reward for your actions.
Kim borç veren kimsenin yaptığını gibi, kendisine kat kat artmış olarak geri dönmesi için malını iyi niyet ve gönül rahatlığıyla Allah yolunda infak eder? Doğrusu Allah, rızık, sağlık ve diğer şeylerde darlık verdiği gibi yine bütün bunlarda hikmeti ve adaletiyle genişlik verendir. Ahirette bir tek O'na döneceksiniz. O da amellerinize göre size karşılığını verecektir.
Commentary
1. يُقْرِضُ اللَّـهَ قَرْضًا حَسَنًا (who would give Allah a good loan?) the word 'loan' refers to good deeds and to the act of spending in the way of Allah, This was expressed figuratively as qard قرض (literally, 'loan' ), otherwise everything belongs to Allah. It simply means that whatever you spend will surely be returned to you (in the form of a reward in the Hereafter) just as a loan is surely returned. The promise of increased or multiplied return appears in a hadith which declares that a date spent in the way of Allah is so increased by Allah Almighty that it outgrows the mountain of Uhud.
Giving 'loan' to Allah Almighty has also been explained as the giving of actual loan to His slaves i.e. the human beings and thereby helping them in their hour of need. So, the act of giving loan has been credited with great merit in Hadith. The noble Prophet ﷺ said:
ما من مسلم یقرض مسلما قرضا مرۃ اِلا کان کصدقتہ مرتین
For every Muslim, who gives loan to another Muslim, it will be equal to having given sadaqah (charity) twice. (Mazhari with reference to Ibn Majah)
2. Hearing this verse, says Ibn al-'Arabi, people split in three groups. The first group is that of those unfortunate people who, after hearing this verse, said: 'Muhammad's Lord is poor, and we are rich.' The reply to this comment was given by another verse:
لَّقَدْ سَمِعَ اللَّـهُ قَوْلَ الَّذِينَ قَالُوا إِنَّ اللَّـهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ
Allah has surely heard the saying of those who said, "Allah is poor and we are rich". (3:181)
The second group is that of those who, hearing this verse, elected to act against it and adopted miserliness as their way of life. The love and greed of material possessions so tied them down that they remained deprived of the very ability to spend in the way of Allah.
The third group is that of sincere Muslims who lost no time and acted as directed by the verse giving the best of their possessions in the way of Allah, such as is the case of Companion Abu al-Dahdah ؓ and others. When this verse was revealed, Sayyidna Abu al-Dahdah ؓ presented himself before the Holy Prophet ﷺ and asked him: '0 Messenger of Allah, may my father and mother be sacrificed to you, does Allah Almighty need loan from us, although He is Ghani غنی ، the one who needs no loan?' The Holy Prophet ﷺ said: 'Yes, Allah Almighty does wish to grant you entry in Paradise through it.' Hearing this, Sayyidna Abu al-Dahdah ؓ said. 'Let the Messenger of Allah ﷺ stretch his hand forward.' He stretched his hand forward. Now Abu al-Dahdah ؓ started saying:
'I own two date farms. I own nothing except these. I give the loan of these two farms of mine to Allah Almighty.'
The Holy Prophet ﷺ said to him: 'Dedicate one of these as waqf (endowment) in the way of Allah and keep the other to take care of your family needs.' Abu al-Dahdah ؓ said: "You be my witness that I 'spend' the better of the two farms which has six hundred date trees in the way of Allah." He said: 'Allah will bless you with Paradise in return.
Abu al-Dahdah ؓ came to his house and told his wife about it. She too was very pleased with this wonderful deal. The noble Prophet ﷺ said:
کم من عذق رداح و دار فباح لابی الدحداح
Countless trees laden with dates and spacious palaces are eagerly waiting for Abu al-Dahdah (in Paradise). (Qurtubi)
3. While returning qard قرض (loan), paying a little more than taken is a favourable practice only if any increase on the amount of loan has not been made a pre-condition. The Holy Prophet ﷺ said:
اِن خیارکم احسنکم قضاء
The best person among you is the one who fulfils his obligation (loan) in a good manner.
If increase or premium has been made a condition, then, that is haram (unlawful), and it is riba (interest) as well.
Colui che presta i propri beni e li spende per la causa di Allāh con buone intenzioni e serenità d'animo, affinché ciò torni a lui moltiplicato. E Allāh priva della ricchezza, della salute ecc., oppure la aumenta; nel fare ciò, Allāh possiede particolare Saggezza e Giustizia. A Lui solo tornerete, nell'Aldilà, e vi ricompenserà per le vostre azioni.
Qui est donc celui qui œuvre tel un prêteur ? Il dépense ainsi sa richesse pour Allah avec une bonne intention et de bonne grâce afin de récupérer son prêt démultiplié. Allah restreint ou augmente Ses bienfaits, comme la subsistance ou la santé d’une façon qui est toujours conforme à Sa sagesse et à Sa justice. C’est à Lui que vous retournerez dans l’au-delà et Il vous rétribuera pour vos œuvres.
Ai cho người khác mượn (tiền) rồi bố thí nó vì chính nghĩa là y đã tạo cho bản thân điều tốt đẹp và làm cho tâm hồn mình thanh cao, y sẽ được bù lại rất nhiều lần so với thứ đã chi ra, Allah là Đấng thu hẹp bổng lộc, sức khỏe và mọi thứ cũng như ban phát vô hạn, tất cả thể hiện sự sáng suốt và công minh của Ngài, mọi thứ sẽ trở lại trình diện Ngài ở Đời Sau và Ngài sẽ dựa vào đó mà ban thưởng.
Ko je taj ko će učiniti ono što čini zajmodavac, pa da udijeli svoj imetak na Allahovom putu sa lijepim nijetom i drage volje, pa da mu se to mnogostruko vrati. Allah umanjuje ili uvećava opskrbu, zdravlje i sve ostalo,onome kome On hoće, shodno Svojoj mudrosti i pravdi, i samo Njemu ćete se vratiti na ahiretu, pa će vas On za djela vaša obračunati.
Sino itong gagawa ng gawain ng tagapautang para gumugol ng yaman niya sa landas ni Allāh nang may isang magandang layunin at may isang kaluluwang kaaya-aya upang manumbalik sa kanya ng maraming ulit. Si Allāh ay nagpapasalat sa panustos, kalusugan, at iba pa, at nagpapasagana roon sa kabuuan nito sa pamamagitan ng karunungan Niya at katarungan Niya. Tungo sa Kanya lamang pababalikin kayo sa Kabilang-buhay para gumanti Siya sa inyo sa mga gawa ninyo.
Siapakah yang mau berbuat seperti orang yang meminjamkan hartanya, lalu dia infakkan hartanya di jalan Allah dengan niat yang baik dan hati yang tulus, supaya harta itu kembali kepadanya dengan berlipat ganda? Padahal Allah dapat menyempitkan rezeki, kesehatan dan lain-lain dan dapat melapangkan itu semua dengan kebijaksaan dan keadilan-Nya. Hanya kepada Allahlah kamu akan dikembalikan di akhirat, kemudian Dia akan memberi kalian balasan yang setimpal dengan amal perbuatan kalian.
¿Quién será aquel que actúe como prestatario? Quien haga caridad por Al‑lah con una buena intención y de buen grado, para recuperar luego su préstamo multiplicado. Al‑lah restringe o aumenta Sus favores, como el sustento o la salud, siempre según Su sabiduría y Su justicia. A Él retornarán en el Más Allá y Él los retribuirá por sus obras.
Tidakkah engkau mengetahui -wahai Nabi- perihal para pembesar Bani Israil setelah zaman Musa -'alaihissalām- tatkala mereka berkata kepada Nabi mereka, “Berilah kami seorang raja agar kami dapat berperang bersamanya di jalan Allah.” Lalu Nabi mereka berkata, “Jangan-jangan jika Allah mewajibkan kalian berperang, maka kalian tidak mau berperang di jalan Allah.” Mereka membantah anggapan Nabi mereka itu dengan mengatakan, “Apa alasan kami untuk tidak berperang di jalan Allah sedangkan kami punya alasan kuat untuk berperang. Musuh telah mengusir kami dari tanah air kami dan menawan anak-anak kami. Jadi, kami akan berperang untuk mengambil kembali tanah air kami dan membebaskan anak-anak kami yang mereka tawan.” Kemudian tatkala Allah mewajibkan mereka berperang, mereka justru berpaling dengan tidak menepati janji mereka kecuali sebagian kecil dari mereka. Allah Maha Mengetahui orang-orang zalim yang berpaling dari perintah-Nya dan melanggar janji-Nya, dan akan memberi mereka balasan yang setimpal.
Profeta, ¿no ha llegado a tus oídos la historia de los nobles hijos de Israel que vivieron después de la época de Moisés? Dijeron a un profeta enviado entre ellos: “Designa para nosotros un rey a fin de que combatamos por la causa de Al‑lah,” y Él les respondió: “Si Al‑lah les impone combatir, podría suceder que ustedes desobedecieran.” Negando la intuición de este profeta, dijeron: “¿Qué obstáculo nos impediría combatir por la causa de Al‑lah cuando disponemos de razones que nos imponen combatir? Nuestros enemigos nos expulsaron de nuestras tierras y capturaron a nuestros hijos. Combatamos entonces para recuperar nuestras tierras y liberar a los cautivos.” Pero cuando les impuso el combate, ellos le dieron la espalda y faltaron a su promesa, salvo una minoría. Al‑lah conoce a los injustos que dan la espalda a lo que Él ordena y que violan Su pacto. Sin duda alguna, Él los retribuirá por todo ello.
Ô Prophète, ne t’est-elle pas parvenue, l’histoire des notables hébreux qui vécurent après l’époque de Moïse ? Ils dirent à un prophète envoyé parmi eux:
Désigne-nous un roi afin que nous combattions pour la cause d’Allah.
Il leur répondit:
Si Allah vous imposait de combattre, il se pourrait que vous désobéissiez.
Niant l’intuition de ce prophète, ils dirent:
Quel obstacle nous empêcherait de combattre pour la cause d’Allah alors que nous disposons des raisons qui nous imposent de combattre ? Nos ennemis nous ont bien expulsés de nos terres et capturé nos enfants. Combattons donc afin de récupérer nos terres et de libérer nos captifs.
Mais lorsqu’Allah leur imposa le combat, ils se détournèrent et ne tinrent pas leur promesse, excepté une minorité parmi eux.
Allah connaît les injustes qui se détournent de ce qu’Il ordonne et qui violent Son pacte. Il les rétribuera assurément pour tout cela.
O Profeta, non sei a conoscenza della storia dei signori dei Figli di Isrāīl, dopo il tempo di Mūsā, che la pace sia con lui, quando dissero al loro profeta: "Nomina per noi un sovrano, così che possiamo lottare assieme a lui per la causa di Allāh"? Disse il loro profeta: "State attenti, poiché se dovesse esservi l'obbligo di lottare per la causa di Allāh, non lo fareste". Dissero, rifiutando il suo sospetto: "Cosa ci impedisce di lottare per la causa di Allāh, se vi è motivo di farlo? I nostri nemici ci hanno esiliati dai nostri paesi e hanno fatto prigionieri i nostri figli. Noi lottiamo per liberarli e per riprenderci le nostre case e liberare i nostri prigionieri". Quando Allāh rese loro obbligatoria la lotta, si astennero, e non fecero ciò che avevano promesso, tranne pochi di loro. E Allāh sa chi sono gli ingiusti e gli avversi ai Suoi ordini; coloro che hanno tradito il patto saranno puniti per questo.
Hindi ba nakaabot sa kaalaman mo, O Propeta, ang balita sa mga maharlika mula sa mga anak ni Israel matapos ng panahon ni Moises – sumakanya ang pagbati ng kapayapaan – nang nagsabi sila sa isang propeta para sa kanila: "Magluklok ka para sa amin ng isang hari, makikipaglaban kami kasama sa kanya sa landas ni Allāh." Kaya nagsabi sa kanila ang propeta nila: "Marahil kayo, kung nagsatungkulin si Allāh sa inyo ang pakikipaglaban, ay hindi makikipaglaban sa landas ni Allāh!" Nagsabi sila habang mga nagmamasama sa pagpapalagay niya sa kanila: "May aling tagapigil na pipigil sa amin sa pakikipaglaban ayon sa landas ni Allāh kasabay ng pagkakaroon ng humihiling niyon sa amin sapagkat nagpalayas nga sa amin ang mga kaaway namin mula sa mga bayan namin at bumihag sila sa mga anak namin? Kaya makikipaglaban kami para sa pagbawi ng mga bayan namin at pagliligtas sa mga bihag sa amin." Ngunit noong nagsatungkulin si Allāh sa kanila ng pakikipaglaban ay umayaw sila yamang hindi sila tumupad sa ipinangako nila maliban sa kakaunti sa kanila. Si Allāh ay Maalam sa mga tagalabag sa katarungan, na mga umaayaw sa utos Niya, na mga kumakalas sa tipan sa Kanya. Gaganti Siya sa kanila roon.
246- Mûsâ’dan sonra İsrailoğullarının ileri gelenlerini görmedin mi (ne yaptılar)?
Hani onlar peygamberlerine: “Bize bir hükümdar gönder de Allah yolunda savaşalım”
demişlerdi. O da:“Ya savaş üzerinize farz kılınır da savaşmazsanız?”
demişti. Onlar:“Allah yolunda neye savaşmayalım ki? Zira hem yurdumuzdan çıkarıldık hem de evlatlarımızdan edildik!”
demişlerdi. Fakat onlara savaş farz kılındığı zaman içlerinden çok azı müstesna yüz çevirdiler.
Allah zalimleri çok iyi bilendir.
247- Peygamberleri onlara:“Allah size hükümdar olarak Tâlût’u bir gönderdi”
dedi. Onlar da:“O, nasıl olur da başımıza hükümdar olabilir?! Hâlbuki biz hükümdarlığa ondan daha layığız, üstelik ona bolca mal da verilmemiştir.”
dediler. (Peygamberleri): Muhakkak Allah onu sizin üzerinize seçmiş ve
ilimce de vücutça da ona bir üstünlük vermiştir, dedi. Allah mülkünü dilediği kimseye verir.
Allah Vâsidir, her şeyi bilendir.
248- Peygamberleri onlara dedi ki:“Onun hükümdarlığının alâmeti size o Tabut’un gelmesi olacaktır. Onun içinde Rabbinizden bir sükûnet ve Mûsâ ile Hârun’un aile halkının terekesinden arta kalanlar vardır ve onu melekler taşıyacaktır. Elbette bunda sizin için bir ayet vardır; eğer gerçekten iman etmiş iseniz.”
249- Tâlût ordusuyla ayrıldığında:“Allah sizi bir nehirle imtihan edecek; ondan içen benden değildir, onu tatmayansa bendendir, eli ile bir avuç alanlar müstesna”
dedi. Fakat içlerinden pek azı dışında ondan içtiler. Nihâyet o ve beraberindeki mü’minler nehri
geçince “Bugün biz Câlût’a ve ordusuna güç yetiremeyiz” dediler. Allah’a kavuşacaklarını bilenler ise:“Az sayıdaki nice topluluk çok sayıdaki topluluğu Allah’ın izni ile yenmiştir. Allah sabredenlerle beraberdir.”
dediler.
250- Câlût ve askerlerinin karşısına çıktıklarında:“Rabbimiz, üzerimize sabır yağdır, ayaklarımıza sebat ver ve kâfirler topluluğuna karşı bize yardım et”
dediler.
251- Derken Allah’ın izni ile onları bozguna uğrattılar. Dâvûd da Câlût’u öldürdü. Allah, ona
hem hükümdarlığı hem de hikmeti verdi ve ona dilediği bazı şeyleri öğretti. Eğer Allah
insanların bir kısmını diğer bir kısmı ile savmasaydı yeryüzü muhakkak fesada uğrardı. Fakat
Allah âlemler üzerinde büyük lütuf sahibidir.
252- Bunlar Allah’ın âyetleridir. Sana onları hak ile okuyoruz ve şüphesiz sen gönderilmiş
peygamberlerdensin.
246-247. Yüce Allah bu kıssayı bu ümmete ibret alsınlar, cihada rağbet etsinler ve ondan yüz
çevirmesinler diye anlatmaktadır. Zira sabredenlerin dünyada da âhirette de övülmeye değer
âkıbetleri olacaktır. Yüz çevirenler ise her ikisini de kaybetmişlerdir.
Yüce Allah’ın haber verdiğine göre; İsrailoğullarından görüş sahibi kimseler ile sözleri etkin
kişiler cihad hususunda karşılıklı görüş alışverişinde bulundular ve sonunda peygamberlerinden
kendilerine bir hükümdar tayin etmesini isteme kararı aldılar. Bu hükümdarın tayin edilmesi ile
aralarındaki anlaşmazlığın sona ermesini, tam bir itaatin gerçekleşmesini ve ondan sonra hiç
kimsenin söyleyecek bir sözünün kalmamasını istemişlerdi. Peygamberleri ise bu taleplerinin,
beraberinde bir fiiliyatı getirmeyecek salt sözlü bir talep olduğundan korkmuştu.
Onlar da peygamberlerine bu konuda kesin kararlı olduklarını ve buna tam anlamı ile bağlı
kalacaklarını ifade ettiler. Kendileri için savaşın kaçınılmaz bir şey olduğunu, çünkü savaşın,
yurtlarını geri almalarının, eski yerlerine ve vatanlarına geri dönmelerinin tek yolu olduğunu
belirttiler. Peygamberleri de onlara Tâlût’u hükümdar tayin etti. Mutlaka güzel bir şekilde
komuta edecek bir kumandanı gerektiren bu işte onlara o, kumandanlık edecekti. Ancak Tâlût’un
tayin edilmesini garip karşıladılar. Çünkü kanaatlerine göre aralarında gerek soyu itibari ile
gerek serveti itibari ile bu işe daha layık kimseler bulunuyordu.
Peygamberleri de onlara şöyle cevap verdi: Allah, Tâlût’u ona vermiş olduğu güçlü yönetim (siyaset)
bilgisi ve sahip olduğu bedeni güç dolayısıyla üzerinize seçmiş bulunmaktadır. Çünkü bunlar
cesaretin, zorlukların üstesinden gelmenin ve güzel idarenin aracıdırlar. Diğer taraftan
hükümdarlığın mal çokluğu ile bir ilgisi yoktur. Hükümdarlık yapacak bir kimsenin hükümdarlık
hanedanından veya ileri gelenlerin sülalesinden olması da gerekmez. Hem Allah lütfunu dilediği
kimseye verir.
Daha sonra bu şerefli peygamber, söz konusu ettiği Tâlût’un yetkinliği ve aranan nitelikleri kendisinde topladığını ileri sürerek onları ikna etmeye çalışmakla yetinmeyip ayrıca onlara şöyle dedi:
248. “Onun hükümdarlığının alâmeti size o Tabut’un gelmesi olacaktır. Onun içinde Rabbinizden bir sükûnet ve Mûsâ ile Hârun’un aile halkının terekesinden arta kalanlar vardır.”
Sözü edilen bu Tâbût’u düşman ellerine geçirmişti. Ancak onlar ne Talut’taki manevi nitelikleri
ne de Yüce Allah’ın Peygamberi vasıtası ile onu tayin etmesini yeterli bulmadılar. Bu mucize ile
destekleninceye kadar buna razı olmadılar. Bundan dolayıdır Peygamberleri devamla şöyle demiştir:“Elbette bunda sizin için bir ayet (mucize/delil) vardır. Eğer gerçekten iman etmiş iseniz.”
O vakit teslimiyet gösterdiler ve itaatle boyun eğdiler.
249-250. “Tâlût ordusuyla ayrıldığında…” Tâlût başlarına geçip onları
askeri düzene sokup tertip ettikten sonra, düşmanları ile savaşmak üzere onlarla bulundukları
yerden ayrıldı. Ancak onların arasında bazılarının kararsız ve yeterli gayrete sahip
olmadıklarını gördü. Bu durumda sabreden kimseler ile sebat göstermeyecek kimselerin ayırt edilmesi gerektiği kanaatine vardığından:“Allah sizi bir nehirle imtihan edecek” dedi. Siz suya ihtiyaç
duyacağınız vakit bu nehrin yanından geçeceksiniz. “Ondan içen benden değildir” yani bana tâbî olmasın, arkamdan gelmesin.
Çünkü bu o kimsenin sabır ve direncinin azlığının, tahammülsüzlüğün bir delilidir. “Onu tatmayan ise” samimiyeti, sabır ve metaneti dolayısıyla “bendendir. Eli ile bir avuç alanlar müstesna dedi.” Yani bu şekilde
içmeye izin vardır. Sözü edilen nehire ulaştıklarında gerçekten suya ihtiyaçları vardı. O
nedenle “İçlerinden pek azı dışında” hepsi o sudan içtiler. O azınlık
ise içmeyip sabrettiler.
“Nihâyet o ve beraberindeki mü’minler nehri geçince” ya suya karşı
sabredemeyenler yahut da nehri geçenlerden bir grup şöyle dedi: “Bugün biz Câlût’a ve ordusuna güç yetiremeyiz.”
Eğer bu sözü söyleyenler su içen sabırsızlar ise bu, onların sabırsızlıklarına gerekçe olmak
üzere söyledikleri bir sözdür. Şâyet bu sözleri söyleyenler Tâlût ile birlikte nehri geçenler
ise o zaman bu söz, onların bir bakıma kendilerini zayıf gördüklerini gösterir. Ancak kâmil iman sahibi kimseler sebat göstermek ve ileri atılmak konusunda onları teşvik ederek şöyle dediler:“Az sayıdaki nice topluluk çok sayıdaki topluluğu Allah’ın izni ile yenmiştir. Allah sabredenlerle beraberdir.”
Allah; yardımı, desteği ve zafer ihsanı ile onlarla beraberdir. Bu sözler üzerine sebat ettiler,
düşmanları Câlût ve askerlerine karşı savaşta sabır ve metanet gösterdiler.
251. “Davud da Câlût’u öldürdü” böylelikle düşmanlarına karşı zafer elde
ettiler. “Allah ona” yani Davud’a “hem hükümdarlığı hem de hikmeti”
peygamberliği, faydalı bilgileri, hikmeti ve hakkı batıldan, haklıyı haksızdan ayırd edici sözü
“verdi.”
Daha sonra Yüce Allah cihadın faydasını şu buyruğu ile beyan etmektedir: “Eğer Allah insanların bir kısmını diğer bir kısmı ile savmasaydı”
kâfirlerin, facirlerin, şer ve fesad ehlinin istilası sonucunda “yeryüzü muhakkak fesada uğrardı. Fakat Allah âlemler üzerinde büyük lütuf sahibidir.”
Mü’minlere lütfedip onları ve dinlerini, indirdiği şer’î hükümlerle ve ilahi takdiriyle onları
savunmak sureti ile mü’minlere büyük bir lütufta bulunmuştur. Şanı Yüce Allah bu şekilde kıssayı beyan ettikten sonra Rasûlü’ne hitaben şöyle buyurmaktadır:
252. “Bunlar Allah’ın âyetleridir. Sana onları hak ile okuyoruz. Şüphesiz sen gönderilmiş peygamberlerdensin.”
Onun peygamberliğinin delilleri arasında bu kıssa da vardır. Çünkü o Allah’tan aldığı vahiy ile
bu kıssayı gerçeğe uygun olarak haber vermiştir.
Bu kıssada Muhammed ümmetinin alacağı pek çok ibretler vardır:
1- Bunlardan birisi Allah yolunda cihadın fazileti, faydaları ve cihadın güzel sonuçlarıdır.
Cihad dini, vatanı, bedenleri ve malları korumanın biricik yoludur. Mücahidlerin -işler
kendilerine zor ve ağır gelse bile- âkıbetleri övgüye layıktır. Buna karşılık sözlerinde
durmayan sabırsızlar da -kısa bir süre rahat etseler dahi- uzun bir süre rahatlarından olurlar.
2- Bir diğer ibretli nokta başkanlığa, yeterli olan kimsenin seçilmesi ile ilgilidir. Yeterlilik ise iki hususa dayanır: Birincisi siyaset ve yönetim bilgisi
demek olan ilim; ikincisi ise kendisi vasıtası ile hakkı uygulayacağı bir güç. Bu iki özelliği
kendisinde toplayan kimse başkalarına göre yöneticilikte daha bir hak sahibidir.
3- Bu kıssa ilim adamlarının şu görüşlerine de delildir: Ordu
kumandanları, yola çkarken orduyu iyice gözden geçirmelidirler. Savaşa elverişli olmayan kişi,
at ve binekler -zayıflık, sabırsızlık yahut başkasının direncini kırma ya da orduya eşlik
etmelerinde zarar bulunması gibi sebeblerle- alıkonulmalıdır. Çünkü bunların orduda bulunması
başkaları için de katıksız bir zarardır.
4- Savaşın yapılacağı sırada mücahidlerin daha bir güçlendirilmeleri, cesaret duygularının
harekete geçirilmesi, iman gücüne, Yüce Allah’a tam anlamı ile tevekkül edip O’na güvenmeye
teşvik edilmeleri, Allah’tan sebat istemeleri, düşmanlara karşı sabır ve zafer ermesi yönünde
O’nun yardımını istemeleri gerekir.
5- Savaş ve cihada karar vermek savaşmaktan farklı bir şeydir. İnsan savaş kararını vermekle
birlikte savaşta fiilen hazır olduğu vakit bu kararlılığı ve direnci çözülebilir. İşte bundan dolayı Peygamber sallallahu aleyhi ve sellem’in duaları arasında şu da vardır:“Senden işlerde sebat ve doğruluk üzere kararlılık dilerim.”
Nitekim bu kimseler de savaş kararı almanın yanı sıra gerçekten bu kararlarında samimi
olduklarını ortaya koyan sözler sarfetmekle beraber savaş vakti gelince pek çoğu bu sözlerinden
caydı. Peygamber sallallahu aleyhi ve sellem’in:“Kaza(nın vukûun)dan sonra da ona razı olmayı Senden dilerim.”
duası da bu halin bir benzerini ortaya koymaktadır. Çünkü kadere gerçek rıza, nefislerin hoşuna
gitmeyen ilâhi takdirin vukuundan sonra gösterilen rızadır.
Commentary
1. Verse 246: إِذْ قَالُوا لِنَبِيٍّ لَّهُمُ ابْعَثْ لَنَا مَلِكًا نُّقَاتِلْ فِي سَبِيلِ اللَّـهِ (When they said to a prophet of theirs: "Send us a king so that we may fight in the way of Allah)."
These people from the Bani Isra'il had abandoned the injunctions given by Allah Almighty. When the infidel Amalekites were made to rule over them, they began thinking about correcting the situation. The name of the prophet mentioned here is Samuel (Arabic: Hebrew: Shemuel).
Verse 248: The story of Talut and Jalut
The Bani Isra'il used to have the legacy of a wooden chest (also identified as the Ark of the Covenant). Moses and other prophets of Bani Isra'il would keep this chest in the frontline of the battlefield. Its barakah بَرَکَہ (blessing, benediction) used to give them victory. When )Jalut: Goliath) overcame Bani Isra'il, he took this chest away with him. When Allah Almighty willed the return of the chest, it so happened that the infidels were struck by some epidemic or calamity at places where they carried this chest. Five cities were turned desolate. Nonplussed, they loaded it on two bullocks and drove them off. Then, the angels took control of the bullocks and made it reach Talut's doorsteps. (Talut is the Qur'anic name of the king known in the Bible as Saul) When the Bani Isra'il saw this sign, they believed in the kingdom of Talut, who then mounted an attack on Jalut while the weather was very hot.
The Story of the Jews Who sought a King to be appointed over Them
Mujahid said that the Prophet (mentioned in the Ayah 2:246 above) is Shamwil (Samuel). Wahb bin Munabbih said: The Children of Israel remained on the straight path for a period of time after Moses. They then innovated in the religion and some of them even worshipped the idols. Yet, there were always Prophets sent among them who would command them to work righteous deeds, refrain from doing evil and who would rule them according to the commands of the Torah. When they (Israelites) committed the evil that they committed, Allah caused their enemies to overwhelm them, and many fatalities fell among them as a consequence. Their enemies also captured a great number of them, and took over large areas of their land. Earlier, anyone who would fight the Israelites would lose, because they had the Torah and the Tabut, which they inherited generation after generation ever since the time of Moses, who spoke to Allah directly. Yet, the Israelites kept indulging in misguidance until some king took the Tabut from them during a battle. That king also took possession of the Torah, and only a few of the Israelites who memorized it remained. The prophethood halted among their various tribes and only a pregnant woman remained of the offspring of Lavi (Levi), in whom the prophethood still appeared. Her husband had been killed, so the Israelites kept her in a house so that Allah may give her a boy, who would be their Prophet. The woman also kept invoking Allah to grant her a boy. Allah heard her pleas and gave her a boy whom she called `Shamwil' meaning `Allah has heard my pleas.' Some people said that the boy's name was Sham`un (Simeon), which also has a similar meaning.
As that boy grew, Allah raised him to be a righteous person. When he reached the age of prophethood, Allah revealed to him and commanded him to call (his people) to Him and to His Tawhid (Oneness). Shamwil called the Children of Israel (to Allah) and they asked him to appoint a king over them so that they could fight their enemies under his command. The kingship had also ended among them. Their Prophet said to them, "What if Allah appoints a king over you, would you fulfill your vow to fight under his command"
قَالُواْ وَمَا لَنَآ أَلاَّ نُقَـتِلَ فِى سَبِيلِ اللَّهِ وَقَدْ أُخْرِجْنَا مِن دِيَـرِنَا وَأَبْنَآئِنَا
(They said, "Why should we not fight in Allah's way while we have been driven out of our homes and our children") meaning, `After our land had been confiscated and our children had been taken from us' Allah said:
فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ تَوَلَّوْاْ إِلاَّ قَلِيلاً مِّنْهُمْ وَاللَّهُ عَلِيمٌ بِالظَّـلِمِينَ
(But when fighting was ordered for them, they turned away, all except a few of them. And Allah is All-Aware of the wrongdoers) meaning, only a few of them kept their promise, but the majority abandoned Jihad and Allah has full knowledge of them.
Do you not know, O Prophet, about those nobles from the Israelites after the time of Moses who said to a prophet of theirs, ‘Set up for us a king and we will fight alongside him in Allah’s path’? The prophet replied, ‘It may be that if Allah makes fighting obligatory, you will not fight!’ They denied that this would happen and insisted, ‘What would stop us from fighting in Allah’s path when our enemies have removed us from our homes and have taken our children as prisoners?’ Yet when Allah made fighting obligatory on them, they all turned away, except a few of them. Allah knows the wrongdoers who broke their promise and turned away from His instruction; and He will repay them for their action.
Ey Peygamber! Sana İsrâiloğulları'ndan olup Musa -aleyhisselam-’ın döneminden sonra gelen soyluların haberi ulaşmadı mı? Onlar kendi peygamberlerine şöyle deyince: "Bize bir hükümdar belirle ki; onunla beraber Allah yolunda savaşalım." Peygamberleri de onlara şöyle dedi: "Ben, Allah’ın size savaşı farz kılmasının ardından Allah yolunda savaşmamanızdan korkarım." Bunun üzerine onlar, kendileri hakkındaki kaygısını inkâr ederek şöyle dediler: "Allah yolunda savaşmamızı gerektiren şeylerin hepsi bizde bulunduğu halde bize ne engel olabilir? Düşmanlarımız bizi vatanlarımızdan çıkardı ve çocuklarımızı esir etti. Vatanlarımızı geri alıp esirlerimizi kurtarmak için savaşalım." Allah onlara savaşı farz kılınca da çok azı dışında vaadine vefa göstermeyerek yüz çevirdi. Allah emirlerinden yüz çeviren, kendisiyle yaptığı anlaşmayı bozan zalimleri çok iyi bilir. Bu yaptıklarından ötürü de onlara karşılığını verecektir.
O Vjerovjesniče, zar do tebe nije doprla vijest o uglednicima među potomcima Israilovim nakon Musaa, alejhis-selam, kada su rekli svom vjerovjesniku: "Postavi nam kralja da se uz njega borimo na Allahovom putu", pa im njihov vjerovjesnik reče: "Ako vam Allah naredi borbu, možda ćete odbiti da se borite na Allahovom putu?" Oni rekoše, poričući to njegovo mišljenje: "Kakva prepreka bi nas mogla zaustaviti pa da se ne borimo na Allahovom putu, premda postoje razlozi koji od nas iziskuju borbu? Naši neprijatelji su nas istjerali iz naših domova, i porobili su naše sinove, i želimo se boriti da povratimo naše domove i spasimo naše zarobljenike!" Ali, kada im je Allah propisao borbu, okrenuli su se od toga i njihovo obećanje je ispunio samo mali broj njih. Allah dobro zna nepravednike koji se okreću od Njegove naredbe i koji krše zavjet dat Njemu, i On će ih kazniti za to.
Phải chăng Ngươi - hỡi Nabi - chưa nghe thông tin về nhóm thượng lưu thuộc dân Israel sau thời Musa, khi chúng nói: Hãy chọn cho chúng tôi một vị vua để chúng tôi cùng người đó sát phạt kẻ thù vì chính nghĩa của Allah. Nabi của chúng nói: E là khi Allah bắt buộc các ngươi chiếu đấu thì các ngươi không chịu xuất binh. Chúng liền đáp lại sự nghĩ xấu về họ: Điều gì cản chúng tôi đấu tranh vì chính nghĩa của Allah khi có người hướng dẫn chúng tôi chứ, hơn nữa khi chúng tôi đã bị kẻ thù trục xuất khỏi quê hương của mình và con cháu chúng tôi đã bị sát hại? Chắc chắn chúng tôi sẽ chiến đấu để giành lại quê hương và xóa tan mọi điều gây hại chúng tôi. Nhưng rồi khi Allah ban lệnh chiến đấu thì chúng lại ngoảnh mặt không chịu làm theo những gì đã hứa hẹn ngoại trừ số ít trong bọn chúng. Allah biết rõ đám người kháng lệnh Ngài, thất hứa với điều đã giao ước với Ngài, Ngài sẽ trừng phạt chúng về các tội lỗi đó.
Spending for the cause of God’s religion is called giving a ‘generous loan.’ This spending is purely for God: no other interest is involved. God called for a loan to be given to Him and he called it a ‘generous loan’ because He would return it many times over. The facing of difficulties and setbacks by a believer is in no way a deprivation. It is indeed akin to opening a new door to God’s blessings. At a later stage, by spending his life and wealth for the cause of God, he becomes deserving of those blessings of God, that no one would ordinarily receive. About three hundred years after the death of Moses, the Israelites were again subjugated by the polytheistic neighbouring nations. After having remained in that state of subjugation for about a quarter of a century, they felt the urge to bring back their period of glory. For this purpose they needed a leader around whom they could rally in order to fight their enemies. So their Prophet Samuel appointed a man called Talut in the Quran and Saul in the Bible. Tall, wise and strong, Saul was distinguished in physique, and commanding in appearance. Although he was superior both in mind and body, the Hebrews were loath to accept his leadership and raised all kinds of petty objections, one of which was that he belonged to the tribe of Benjamin, the smallest tribe in Israel. Moreover, he was not rich. Out of sheer selfishness, each one of them, instead of desiring the good of the people as a whole—as a leader should—wanted to be leader and king himself.
"Apakah kamu tidak memperhatikan pemuka-pemuka Bani Israil sesudah Nabi Musa ketika mereka
berkata kepada seorang Nabi mereka, 'Angkatlah untuk kami seorang raja supaya kami berperang
(di bawah pimpinannya) di jalan Allah.' Nabi mereka menjawab, 'Mungkin
sekali jika kamu nanti diwajibkan berperang, kamu tidak akan berperang.' Mereka menjawab,
'Mengapa kami tidak mau berperang di jalan Allah, padahal sesungguhnya kami telah diusir dari
kampung halaman kami dan dari anak-anak kami.' Maka tatkala perang itu diwajibkan atas mereka,
mereka pun berpaling, kecuali beberapa orang saja di antara mereka. Dan Allah Maha Mengetahui
orang-orang yang zhalim. Nabi mereka mengatakan kepada mereka, 'Sesungguhnya Allah telah
mengang-kat Thalut menjadi rajamu.' Mereka menjawab, 'Bagaimana Thalut memerintah kami, padahal
kami lebih berhak mengendalikan pemerintahan daripadanya sedang dia pun tidak diberi kekayaan
yang cukup banyak?' Nabi (mereka) berkata, 'Sesungguhnya Allah telah
memilihnya menjadi rajamu dan menganugerahinya ilmu yang luas dan tubuh yang perkasa.' Allah
memberikan pemerin-tahan kepada siapa yang dikehendakiNya, dan Allah Mahaluas pemberianNya lagi
Maha Mengetahui. Dan Nabi mereka juga mengatakan kepada mereka, 'Sesungguhnya tanda ia akan
menjadi raja, ialah kembalinya Tabut kepadamu, di dalamnya terdapat keterangan dari Rabbmu dan
sisa dari peninggalan keluarga Musa dan keluarga Harun; Tabut itu dibawa oleh malaikat.
Sesungguh-nya pada yang demikian itu terdapat tanda bagimu, jika kamu orang yang beriman.' Maka
tatkala Thalut keluar membawa tentaranya, ia berkata, 'Sesungguhnya Allah akan menguji kamu
dengan suatu sungai, maka siapa di antara kamu meminum airnya, ia bukanlah pengikutku. Dan
barangsiapa tidak meminumnya, kecuali menceduk seceduk tangan, maka ia adalah pengikutku.'
Kemudian mereka meminumnya kecuali beberapa orang di antara mereka. Maka tatkala Thalut dan
orang-orang yang beriman ber-sama dia telah menyeberangi sungai itu, orang-orang yang telah
minum berkata, 'Tak ada kesanggupan kami pada hari ini untuk melawan Jalut dan tentaranya.'
Orang-orang yang meyakini bahwa mereka akan menemui Allah berkata, 'Berapa banyak terjadi
golongan yang sedikit dapat mengalahkan golongan yang banyak dengan izin Allah. Dan Allah
beserta orang-orang yang sabar.' Tatkala Jalut dan tentaranya telah tampak oleh mereka, mereka
pun berdoa, 'Ya Rabb kami, tuangkanlah kesabaran atas diri kami, dan kokohkanlah pendirian kami
dan tolonglah kami terhadap orang-orang yang kafir.' Mereka (tentara Thalut) mengalahkan tentara Jalut dengan izin Allah dan (dalam peperangan itu) Dawud membunuh Jalut, kemudian Allah memberikan
kepadanya (Dawud) pemerintahan dan hikmah (sesudah meninggalnya Thalut)
dan mengajarkan kepadanya apa yang dikehendakiNya. Seandainya Allah tidak menolak (keganasan) sebagian manusia dengan seba-gian yang lain, pasti rusaklah
bumi ini. Tetapi Allah mempunyai karunia (yang dicurahkan) atas semesta
alam. Itu adalah ayat-ayat Allah. Kami bacakan kepadamu dengan haq (benar) dan se-sungguhnya kamu benar-benar salah seorang di antara
nabi-nabi yang diutus." (Al-Baqarah: 246-252).
(246-247) Allah تعالى menceritakan kisah ini kepada umat ini agar mereka
mengambil pelajaran darinya dan agar mereka suka berjihad serta tidak takut darinya, karena
orang-orang yang sabar akan mendapatkan hasil yang baik dan terpuji di dunia dan di akhirat,
sedangkan orang-orang yang lari darinya akan merugi di dunia dan akhirat. Allah تعالى
mengabarkan bahwasanya para cendikiawan dari Bani Israil dan tokoh-tokoh mereka menghendaki
berjihad, lalu mereka sepakat untuk meminta kepada nabi mereka seorang raja yang menolong mereka
agar perselisihan terhenti dengan pemilihannya dan terwujud, ketaatan yang total, hingga tidak
ada lagi perdebatan dari orang-orang, namun Nabi mereka khawatir permintaan mereka itu hanyalah
sebatas perkataan saja yang tidak ada pelaksanaannya, namun mereka menyikapi dugaan Nabi mereka
itu dengan memperlihatkan tekad yang kuat dan mereka akan konsisten akan hal itu dengan
sebenar-benarnya, dan bahwasanya peperangan itu sudah menjadi suatu kepastian untuk mereka
karena menjadi sebuah jalan mengembalikan negeri mereka serta kembalinya mereka kepada tempat
dan kediaman mereka.
Nabi mereka telah menetapkan Thalut sebagai raja yang me-mimpin mereka dalam suatu perkara yang
memang harus memiliki pemimpin yang ahli dalam kepemimpinan. Namun mereka mem-permasalahkan
ketetapan Nabi mereka untuk memilih Thalut sebagai raja mereka, padahal ada orang yang lebih
baik rumahnya dan lebih banyak hartanya darinya. Nabi mereka menjawab bahwa sesungguhnya Allah
telah memilihnya untuk kalian, karena Dia telah mengaruniakan kepadanya kekuatan ilmu tentang
siasat (perang) dan kekuatan tubuh, yang mana kedua hal itu merupakan
sarana keberanian, kemenangan, dan keahlian dalam mengatur peperangan, dan bahwasanya raja itu
tidaklah dengan banyaknya harta, dan tidak juga orang yang menjadi raja itu harus merupakan raja
dan pemimpin pula dalam daerah-daerah mereka, karena Allah memberikan kerajaanNya kepada siapa
yang dikehendakiNya.
Kemudian Nabi mereka tidaklah cukup sampai di situ mene-nangkan mereka dengan apa yang telah Dia
sebutkan dari kemam-puan Thalut dan adanya sifat-sifat yang dibutuhkan dalam masalah itu, hingga
Dia berkata kembali kepada mereka,
(248) ﴾ إِنَّ ءَايَةَ مُلۡكِهِۦٓ أَن يَأۡتِيَكُمُ ٱلتَّابُوتُ فِيهِ
سَكِينَةٞ مِّن رَّبِّكُمۡ وَبَقِيَّةٞ مِّمَّا تَرَكَ ءَالُ مُوسَىٰ وَءَالُ هَٰرُونَ ﴿ "Sesungguhnya tanda dia akan menjadi raja, ialah kembalinya Tabut kepadamu, di dalamnya terdapat ketenangan dari Rabbmu dan sisa dari peninggalan keluarga Musa dan keluarga Harun." Ketika itu Tabut tersebut telah dikuasai oleh musuh. Mereka tidak-lah cukup dengan sifat-sifat moralitas pada diri Thalut, dan tidak pula dengan penentuan Allah baginya lewat lisan Nabi mereka, hingga ditopang dengan mukzijat tersebut. Oleh karena itu Allah berfirman, ﴾
إِنَّ فِي ذَٰلِكَ لَأٓيَةٗ لَّكُمۡ إِن كُنتُم مُّؤۡمِنِينَ ﴿ "Sesungguhnya pada yang demikian
itu terdapat tanda bagimu, jika kamu orang yang beriman," maka di saat itulah mereka tunduk dan
patuh. Ketika Thalut telah memimpin, melatih, mengatur, dan memilah-milah mereka untuk memerangi
musuh mereka, ia melihat kelemahan tekad dan sema-ngat pada mereka hingga membutuhkan pemisahan
antara yang sabar dan yang takut, maka dia berkata sebagaimana yang diabadi-kan dalam Firman
Allah,
(249-250) ﴾ إِنَّ ٱللَّهَ مُبۡتَلِيكُم بِنَهَرٖ ﴿ "Sesungguhnya Allah akan menguji kamu dengan suatu sungai," kalian akan melewatinya saat kalian sangat membutuhkan air, ﴾
فَمَن شَرِبَ مِنۡهُ فَلَيۡسَ مِنِّي ﴿ "maka siapa di antara kamu meminum airnya; dia bukanlah pengikutku," maksudnya ia tidak taat kepadaku, karena hal itu adalah bukti yang jelas ten-tang ketidaksabarannya dan memuncaknya ketakutannya, ﴾
وَمَن لَّمۡ يَطۡعَمۡهُ فَإِنَّهُۥ مِنِّيٓ ﴿ "dan barangsiapa tiada meminumnya, maka dia adalah pe-ngikutku", karena kejujuran dan kesabarannya, ﴾
إِلَّا مَنِ ٱغۡتَرَفَ غُرۡفَةَۢ بِيَدِهِۦۚ ﴿ "kecuali menceduk seceduk tangan," maka hal itu dapat ditoleransi. Ketika mereka sampai di sungai tersebut dan saat itu mereka sangat membutuhkan air, maka seluruhnya minum dari sungai itu, ﴾
إِلَّا قَلِيلٗا مِّنۡهُمۡۚ ﴿ "kecuali beberapa orang di antara mereka," karena mereka ber-sabar dan tidak minum.
﴾ فَلَمَّا جَاوَزَهُۥ هُوَ وَٱلَّذِينَ ءَامَنُواْ مَعَهُۥ قَالُواْ ﴿ "Maka tatkala Thalut dan orang-orang yang beriman bersama dia telah menyeberangi sungai itu, orang-orang yang telah minum berkata," yaitu orang-orang yang penakut (pengecut), atau (menurut pendapat lain), orang-orang yang me-nyeberangi sungai ﴾
لَا طَاقَةَ لَنَا ٱلۡيَوۡمَ بِجَالُوتَ وَجُنُودِهِۦۚ ﴿ "tak ada kesanggupan kami pada hari ini untuk melawan Jalut dan tentaranya." Apabila yang berkata itu adalah orang-orang yang penakut tersebut, maka per-kataan ini adalah merupakan sebuah pembenaran akan ketakutan mereka, namun apabila orang-orang yang berkata itu adalah me-reka yang menyeberang bersama Thalut, maka sesungguhnya telah timbul sebuah bentuk kelemahan dalam jiwa-jiwa mereka. Akan tetapi orang-orang yang keimanannya sempurna mendorong semangat dan menguatkan mereka untuk terus maju berperang, di mana mereka berkata, ﴾
كَم مِّن فِئَةٖ قَلِيلَةٍ غَلَبَتۡ فِئَةٗ كَثِيرَةَۢ بِإِذۡنِ ٱللَّهِۗ وَٱللَّهُ مَعَ
ٱلصَّٰبِرِينَ ﴿ "Berapa banyak terjadi golongan yang sedikit dapat mengalah-kan golongan yang
banyak dengan izin Allah. Dan Allah beserta orang-orang yang sabar," dengan pertolongan,
dukungan, dan bantuan-Nya hingga mereka tegar dan bersabar dalam memerangi musuh mereka, Jalut
beserta bala tentaranya.
(251) ﴾ وَقَتَلَ دَاوُۥدُ ﴿ "Dan Dawud membunuh", shalawat dan salam atasnya, ﴾
جَالُوتَ ﴿ "Jalut." Dengan demikian mereka mem-peroleh kemenangan dan pembelaan atas musuh-musuh mereka, ﴾
وَءَاتَىٰهُ ٱللَّهُ ﴿ "kemudian Allah memberikan kepadanya", yakni kepada Dawud, ﴾
ٱلۡمُلۡكَ وَٱلۡحِكۡمَةَ ﴿ "pemerintahan dan hikmah" kenabian dan pengetahuan yang berguna dan Allah memberikan kepadanya hikmah dan kebijaksanaan dalam menyelesaikan perselisihan.
Kemudian Allah تعالى menjelaskan tentang manfaat berjihad seraya berfirman, ﴾ وَلَوۡلَا دَفۡعُ ٱللَّهِ ٱلنَّاسَ
بَعۡضَهُم بِبَعۡضٖ لَّفَسَدَتِ ٱلۡأَرۡضُ ﴿ "Sean-dainya Allah tidak menolak (keganasan) sebagian umat manusia dengan sebagian yang lain, pasti rusaklah bumi ini," dengan dikuasai oleh orang-orang kafir lagi jahat serta pelaku keburukan dan kerusakan. ﴾
وَلَٰكِنَّ ٱللَّهَ ذُو فَضۡلٍ عَلَى ٱلۡعَٰلَمِينَ ﴿ "Tetapi Allah mempunyai karunia (yang dicurahkan) atas semesta alam," di mana Allah bersikap lemah lembut
terhadap kaum Mukminin, membela mereka dan Agama mereka dengan apa yang disyariatkanNya dan
ditakdirkanNya, dan ketika Allah menerangkan tentang kisah ini, maka Allah ber-firman kepada
RasulNya ﷺ;
(252) ﴾ تِلۡكَ ءَايَٰتُ ٱللَّهِ نَتۡلُوهَا عَلَيۡكَ بِٱلۡحَقِّۚ
وَإِنَّكَ لَمِنَ ٱلۡمُرۡسَلِينَ ﴿ "Itu ada-lah ayat-ayat dari Allah, Kami bacakan kepadamu
dengan haq (benar) dan sesungguhnya kamu benar-benar salah seorang di
antara nabi-nabi yang diutus." Dan di antara sederet tanda-tanda kerasulan beliau adalah adanya
kisah ini, di mana Allah mengabarkan kepada beliau tentang kisah ini sebagai wahyu untuk beliau
dari Allah yang persis sesuai dengan kenyataannya.
Dalam cerita ini banyak sekali pelajaran yang dapat diambil oleh umat ini. Di antaranya:(1). Keutamaan berjihad di jalan Allah, manfaat-manfaatnya dan
akibat-akibatnya yang indah, dan bahwa jihad itu adalah satu-satunya sebab (yang paling efektif)
dalam memelihara Agama, menjaga negeri, tubuh dan harta, dan bahwasanya para mujahidin walaupun
urusan itu sangat berat buat mereka akan tetapi hasil yang mereka akan dapatkan adalah terpuji,
sebagaimana juga bagi orang-orang yang meninggalkan jihad walaupun mereka dapat beristirahat
sekejap, namun mereka akan lelah dalam masa yang panjang.
(2). Memberikan kekuasaan kepada orang yang kapabel dan mampu, dan bahwasanya kemampuan itu kembali kepada dua perkara: Pertama,
pengetahuan, artinya memahami siasat dan meng-organisir, dan kedua, kekuatan, artinya dengannya
kebenaran di-tegakkan dan bahwa seorang yang terkumpul pada dirinya kedua perkara itu, maka
dialah yang lebih berhak untuk memimpin dari-pada selainnya.
(3). Menjadikan cerita ini sebagai dalil atas apa yang dikatakan oleh
para ulama bahwa seyogyanya seorang pemimpin pasukan mengadakan peninjauan ketika menetapkannya,
yaitu dia melarang orang yang tidak pantas untuk berperang dari personil tentaranya, kudanya,
penunggang-penunggangnya karena kelemahannya, kesabarannya yang sedikit, peremehannya, takut
akan memuda-ratkan kesehatannya, karena bagian yang ini adalah bahaya yang jelas bagi manusia.
(4). Bahwasanya ketika terjadi suatu peperangan, seyogyanya ada
pengobaran semangat kaum Muslimin, penguatan jiwa mereka dan anjuran kepada mereka untuk
menguatkan keimanan, ber-tawakal penuh dan bersandar hanya kepadaNya, serta memohon kepadaNya
ketetapan hati, bimbingan kepada kesabaran, dan pembelaan atas musuh.
(5). Bahwasanya tekad untuk berperang dan berjihad bukanlah merupakan
hakikatnya, karena terkadang seseorang itu bertekad untuk berjihad akan tetapi ketika telah tiba
masanya, tekadnya melemah. Oleh karena itu di antara doa Nabi ﷺ,
أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ وَالْعَزِيْمَةَ عَلَى الرُّشْدِ.
"Aku memohon kepadaMu (ya Allah) ketetapan (keteguhan) dalam Agama dan kebulatan tekad dalam petunjuk."[27]
Mereka itulah yang bertekad untuk berjihad dan mereka berkata dengan perkataan yang menunjukkan
atas sebuah tekad yang kuat, dan ketika hadir masanya, sebagian besar dari mereka akhirnya lemah
kembali. Ini serupa dengan sabda Nabi ﷺ,
وَأَسْأَلُكَ الرِّضَا بَعْدَ الْقَضَاءِ.
"Dan aku memohon kepadaMu (ya Allah) keridhaan setelah terjadi-nya
Qadha` (ketetapan)."[28]
Karena keridhaan setelah terjadinya suatu ketetapan Allah yang dibenci oleh jiwa merupakan
keridhaan yang hakiki.
Leur prophète leur dit:
Allah vous a désigné comme roi Ṭâlût afin que vous combattiez sous sa bannière. Les nobles manifestèrent leur désapprobation face à ce choix:
Comment peut-il être notre roi alors que nous méritons plus que lui la royauté, puisqu’il n’est pas de lignée royale et ne possède pas les immenses richesses nécessaires pour régner ?
Le prophète leur répondit:
Allah l’a préféré à vous et lui a donné une science et une force physique plus grandes que les vôtres. Allah octroie Son pouvoir à qui Il veut par Sa sagesse et Sa miséricorde.
Allah détient une faveur étendue et en donne à qui Il veut. Il sait aussi qui parmi Ses serviteurs la mérite.
Stirring up controversies on all issues was indicative of their degeneration. God’s decrees are based on knowledge and broadmindedness. Therefore, only that person will be held to be a true believer who is broadminded in his thinking and who takes decisions on the basis of realities rather than prejudices and other petty considerations. The restoration of the Ark of the Covenant was an extraordinary testimony to the appointment of Talut (Saul) by God’s own will.
Và Nabi của chúng nói với chúng: Quả thật, Allah đã chọn Talut làm vua lãnh đạo các ngươi để các ngươi cùng y chiến đấu. Những kẻ giàu có và danh vọng phản đối: Làm sao y xứng đáng làm vua cai trị chúng tôi cho được, chúng tôi mới đáng làm vua, bởi y không thuộc dòng dõi hoàng tộc, cũng không phải là người giàu để hỗ trợ quyền lực của y? Nabi của chúng đáp: Quả thật, Allah đã lựa chọn y cho các ngươi, Ngài đã ban cho y thêm kiến thức và sức mạnh cơ bắp, Allah muốn ban vương quyền cho bất cứ ai Ngài muốn bằng sự sáng suốt và lòng nhân từ của Ngài, Allah là Đấng có bao la điều hồng phúc, Ngài muốn ban cho ai tùy ý Ngài, Ngài biết rõ ai xứng đáng được hưởng.
Njihov vjerovjesnik im je rekao: "Allah vam Taluta postavlja za kralja da se borite pod njegovom zastavom." Njihovi uglednici rekoše, osuđujući takav odabir i protestvujući protiv njega: "Kako da nam on bude kralj, a mi smo preči da vlast imamo? On nije potomak kraljeva i nije mu dato veliko bogatstvo kojim bi se pomogao u vladanju!" Njihov vjerovjesnik im reče: "Allah ga je odabrao nad vama i dao mu veliko znanje i veliku tjelesnu snagu. Allah daje Svoju vlast kome On hoće, shodno Njegovoj mudrosti i milosti. Allah je veliki darovatelj, daje šta On hoće kome On hoće, i zna šta ko zaslužuje među Njegovim stvorenjima."
When the Israelites asked their Prophet to appoint a king over them, he appointed Talut (Saul), who was then a soldier. But, Talut was not a descendant of the house of kings among them, which was exclusively in the offspring of Yahudha (Judah). This is why they said:
أَنَّى يَكُونُ لَهُ الْمُلْكُ عَلَيْنَا
(How can he be a king over us) meaning, how can he be the king for us,
وَنَحْنُ أَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِّنَ الْمَالِ
(when we are fitter than him for the kingdom, and he has not been given enough wealth) They said that Talut was also poor and did not have the wealth that justifies him being king. Some people stated that Talut used to bring water to the people, while others stated that his profession was dyeing skins. The Jews, thus, disputed with their Prophet while they were supposed to obey him and to say good words to him.
Their Prophet answered them:
إِنَّ اللَّهَ اصْطَفَـهُ عَلَيْكُمْ
(Verily, Allah has chosen him above you) meaning, `Allah chose Talut from amongst you while having better knowledge about him.' Their Prophet stated, "I did not choose Talut to be your king on my own. Rather, Allah has commanded that upon your request." Further:
وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ
(...and has increased him abundantly in knowledge and stature.) meaning, `Talut is more knowledgeable and honorable than you, and stronger and more patient during combat, and has more knowledge of warfare. In short, he has more knowledge and is stronger than you are. The king should have sufficient knowledge, be fair looking and should have a strong soul and body.' He then said:
وَاللَّهُ يُؤْتِى مُلْكَهُ مَن يَشَآءُ
(And Allah grants His kingdom to whom He wills.) meaning, Allah Alone is the Supreme Authority Who does what He wills and no one can ask Him about His actions, while they will be asked (about their actions by Him). This is because Allah has perfect knowledge, wisdom and kindness with His creation. Allah said:
وَاللَّهُ وَسِعٌ عَلِيمٌ
(And Allah is All-Sufficient for His creatures' needs, All-Knower.) meaning, His favor is encompassing and He grants His mercy to whom He wills. He also knows those who deserve to be kings and those who do not deserve it.
Their prophet said to them, ‘Allah has appointed Saul as your king, under whose banner you must fight’. Their leaders objected to this appointment and said, ‘How can he rule over us when we have a greater right to rule than he does, since he is not from the children of kings and he has not been given vast wealth which he can use in his rule!’ Their prophet said to them, ‘Allah has selected him over you and has given him great knowledge and physical strength. Allah grants authority to whomever He wishes in accordance with His wisdom and mercy. Allah is Bountiful and grants to whomever He wishes. He knows which of His creation is most deserving’.
Su profeta les dijo: “Al‑lah ha designado a Saúl como su rey para que combatan bajo su estandarte.” Los nobles manifestaron su desaprobación frente a esta elección: “¿Cómo puede él ser nuestro rey cuando nosotros merecemos reinar más que él, ya que no es de linaje real y no posee las inmensas riquezas necesarias para reinar?” El profeta les respondió: “Al‑lah lo ha designado a él y lo ha dotado de una sabiduría y una fuerza mayores que las de ustedes. Al‑lah concede Su poder a quien Él desea según Su sabiduría y Su misericordia”. Al‑lah posee una gracia extensa y la da a quien Él desea. Él sabe también quiénes de Sus siervos la merecen.
Nagsabi sa kanila ang propeta nila: "Tunay na si Allāh ay nagluklok para sa inyo kay Saul bilang hari sa inyo upang makipaglaban kayo sa ilalim ng watawat niya." Nagsabi ang mga maharlika nila habang mga nagmamasama sa pagpiling ito at habang mga tumututol sa kanya: "Papaanong magiging ukol sa kanya ang paghahari sa amin samantalang kami ay higit na nararapat sa paghahari kaysa sa kanya yayamang hindi siya naging kabilang sa mga anak ng mga hari at hindi siya nabigyan ng masaganang yamang ipantutulong niya sa paghahari?" Nagsabi sa kanila ang propeta nila: "Tunay na si Allāh ay pumili sa kanya higit sa inyo at nagdagdag sa kanya higit sa inyo ng isang lawak sa kaalaman at lakas sa katawan. Si Allāh ay nagbibigay ng paghahari Niya sa sinumang niloloob Niya ayon sa karunungan Niya at awa Niya. Si Allāh ay Malawak ang kabutihang-loob: nagbibigay Siya sa sinumang niloloob Niya, Maalam sa kaninumang nagiging karapat-dapat doon kabilang sa nilikha Niya."
Peygamberleri onlara şöyle dedi: "Şüphesiz Allah bayrağı altında onunla beraber savaşmanız için Tâlût'u size hükümdar kıldı.” Onların soyluları bu seçimi kınayıp itiraz ederek; “Biz hükümdarlığa ondan daha layık olduğumuz halde o, bizim üzerimize nasıl hükümdar olabilir? Çünkü o, bir hükümdarın oğlu değildir. Bu hükümdarlığında ona yardımcı olacak geniş bir servete de sahip değildir.” dediler. Peygamberleri onlara şöyle dedi: "Muhakkak ki Allah, onu sizlerin üzerine hükümdar olarak seçti ve onun ilminin genişliğini ve bedensel gücünü artırdı." Allah mülkünü, hikmeti ve rahmetiyle dilediğine verir. Allah'ın lütfu çok geniştir, dilediğine verir, kullarından kimin müstahak olduğunu bilir.
Nabi mereka berkata kepada mereka, “Sesungguhnya Allah telah mengangkat Ṭālūt sebagai raja agar kalian pergi berperang di bawah komandonya.” Lalu para pembesar mereka menolak dan menentang pengangkatan raja tersebut dengan mengatakan, “Bagaimana mungkin dia menjadi raja kami, sedangkan kami lebih berhak menjadi raja daripada dia karena dia bukan keturunan raja dan tidak dikaruniai kekayaan yang berlimpah untuk menopang kerajaannya?!” Nabi mereka menjawab, “Sesungguhnya Allah telah memilihnya untuk menjadi raja kalian. Allah memberinya kelebihan atas kalian berupa ilmu pengetahuan yang luas dan tubuh yang kuat. Allah memberikan kerajaan-Nya kepada siapa saja yang Dia kehendaki berdasarkan kebijaksanaan dan kasih sayang-Nya. Allah Mahaluas anugerah-Nya, Dia memberi siapa saja yang dikehendaki-Nya, dan Dia Maha Mengetahui siapa saja di antara makhluk-Nya yang berhak menerima anugerah-Nya.”
Il loro profeta disse, rivolgendosi a loro: "In verità Allāh ha stabilito per voi Talūt come vostro sovrano, affinché lottiate seguendo i suoi ordini. Dissero i loro capi, insuperbiti e avversi: "Come può essere lui nostro sovrano, mentre noi abbiamo più diritto a regnare? Lui non è discendente di re e non possiede grandi ricchezze che lo aiutino a regnare". Disse il loro profeta: "In verità Allāh lo ha scelto ed ha aumentato la sua sapienza e rafforzato la sua corporatura. E Allāh concede la sovranità a chi vuole, tramite la Sua Sapienza e la Sua Misericordia. E Allāh è Immenso nella Sua generosità: dona a chi vuole; Il Sapiente, conosce chi è meritevole tra il Suo creato"
Disse il loro Profeta, rivolgendosi a loro: "Il segno della veridicità della Sua scelta come vostro sovrano sta nel fatto che lui sarà in grado di farvi riottenere il vostro baule che i Figli di Isrāīl elogiavano e che venne loro sottratto; questo baule induce un senso di serenità, e in esso vi è ciò che resta di ciò che lasciarono le famiglie di Mūsā e di Hārūn, come ad esempio il bastone ed alcune tavole: In ciò vi sono segni evidenti, se siete veri credenti".
Le prophète dit aux nobles:
Le signe de l’élection divine dont bénéficie cet homme est qu’Allah vous rendra l’Arche (`at-tâbûtu) – ce coffre était un objet de vénération de la part des enfants d’Israël – ; elle descendra avec une quiétude (sakînatun(sakînah)) qui vous envahira vous y retrouverez les reliques que laissèrent les familles de Moïse et d’Aaron, dont une canne et quelques tablettes. Voilà un signe évident qui vous est adressé, si vous êtes sincèrement croyants.
Nagsabi sa kanila ang propeta nila: "Tunay na ang palatandaan ng katapatan ng pagkapili sa kanya bilang hari sa inyo ay na isasauli ni Allāh sa inyo ang kaban" – ito noon ay isang kahon na dinadakila ng mga anak ni Israel na kinuha mula sa kanila – "na sa loob nito ay may kapanatagang sumasama rito at sa loob nito ay mga labi mula sa naiwan ng angkan ni Moises at angkan ni Aaron, tulad ng tungkod at bahagi ng mga tapyas na bato." Tunay na sa gayon ay talagang may palatandaang malinaw para sa inyo, kung kayo ay mga mananampalataya sa totoo.
El profeta dijo a los nobles: “El signo de la elección divina de la que se beneficia este hombre es que Al‑lah les enviará el Arca (este cofre era un objeto de respeto para el pueblo de Israel). Descenderá con una calma que los invadirá y encontrarán allí las reliquias que dejaron las familias de Moisés y Aarón, entre ellas una vara y algunas tablas. He aquí el envío de un signo evidente, si es que son creyentes sinceros.
Their prophet said to them that the mark of his being truly chosen as their king was that Allah would return to them the Ark. This was a chest revered by the Israelites which was taken away from them. In it there was tranquillity and relics left behind by the family of Moses and Aaron, such as the staff and a few tablets. In that there is a clear sign if you are true believers.
Và Nabi của chúng bảo chúng: Quả thật, minh chứng thật sự cho việc Allah đã lựa chọn cho các ngươi một vị vua là Ngài cho lại các ngươi chiếc hộp - mà dân Israel luôn xem trọng - để họ an tâm tháp tùng với vị vua đó, và trong chiếc hộp vẫn còn những thứ được dòng dõi Musa và Harun truyền lại điển hình như chiếc gậy và một số Kinh Thánh, đó chính là minh chứng cho các ngươi nếu các ngươi thật sự tin tưởng.
Their Prophet then proclaimed, "The sign of the blessings of Talut's kingship over you is that Allah will give you back the Tabut (wooden box) that has been taken from you." Allah said:
فِيهِ سَكِينَةٌ مِّن رَّبِّكُمْ
(wherein is Sakinah from your Lord) meaning, peace (or grace) and reassurance. `Abdur-Razzaq stated that Qatadah said:
فِيهِ سَكِينَةٌ
(wherein is Sakinah) means grace. In addition, Ar-Rabi` said that Sakinah means mercy. This is also the meaning given by Ibn `Abbas, as Al-`Awfi narrated.
Allah then said:
وَبَقِيَّةٌ مِّمَّا تَرَكَ ءَالُ مُوسَى وَءَالُ هَـرُونَ
(...and a remnant of that which Musa (Moses) and Harun (Aaron) left behind,)
Ibn Jarir related that Ibn `Abbas said about this Ayah:
وَبَقِيَّةٌ مِّمَّا تَرَكَ ءَالُ مُوسَى وَءَالُ هَـرُونَ
(...and a remnant of that which Musa (Moses) and Harun (Aaron) left behind, ) Meaning, Moses' staff and the remnants of the Tablets. This is the same Tafsir of Qatadah, As-Suddi, Ar-Rabi` bin Anas and `Ikrimah, who added, "And also the Torah." `Abdur-Razzaq said that he asked Ath-Thawri about the meaning of,
وَبَقِيَّةٌ مِّمَّا تَرَكَ ءَالُ مُوسَى وَءَالُ هَـرُونَ
(...and a remnant of that which Musa (Moses) and Harun (Aaron) left behind,)
Ath-Thawri said, "Some said that it contained a pot of manna and the remnants of the Tablets, while some others said that it contained (Moses') staff and two shoes (and refer to 20:12)."
Allah then said:
تَحْمِلُهُ الْمَلَـئِكَةُ
(...carried by the angels.)
Ibn Jurayj stated that Ibn `Abbas said, "The angels came down while carrying the Tabut between the sky and the earth, until they placed it before Talut while the people were watching." As-Suddi said, "The Tabut was brought to Talut's house, so the people believed in the prophethood of Sham`un (Simeon) and obeyed Talut"
The Prophet then said:
إِنَّ فِي ذَلِكَ لأَيَةً لَّكُمْ
(Verily, in this is a sign for you) testifying to my truth in what I was sent with, my prophethood, and my command to you to obey Talut,
إِن كُنتُم مُّؤْمِنِينَ
(if you are indeed believers. ) in Allah and the Hereafter.
The Israelites had a sacred chest, or box, known as the Ark of the Covenant (at-tabut), which they had had in their possession from the time they left Egypt. It contained the Ten Commandments engraved on stone, as well as relics of Moses and Aaron. This was a possession sacred to Israel. It served as a visible symbol of God’s gracious presence. It guided them on their journey, and led them on from victory to victory. It was lost to the enemy in the early part of Samuel’s ministry. But in the town where this Ark was placed, plague and pestilence broke out and the Philistines were terrified. Subsequently, they placed it on a driverless cart drawn by two cows. The beasts took it of their own accord to Bayt ash-Shamsh, a city of Judah. The Israelites were immensely overjoyed at its miraculous restoration.
Nabi mereka berkata kepada mereka, “Sesungguhnya tanda benarnya ketetapan Allah dalam memilih Ṭālūt sebagai raja kalian ialah Allah akan mengembalikan tabut (peti yang disucikan Bani Israil yang hilang) kepada kalian. Peti itu selalu diiringi dengan ketenteraman, dan di dalamnya terdapat sisa-sisa peninggalan keluarga Musa dan keluarga Harun, seperti tongkat dan lembaran-lembaran (Taurat). Sesungguhnya di situ benar-benar terkandung tanda-tanda yang nyata bagi kalian, jika kalian benar-benar beriman."
Peygamberleri onlara tekrar şöyle dedi: Onun sizin üzerinize hükümdar olarak seçildiğinin doğruluğunu gösteren alamet, Allah'ın, sandığı tekrar size geri döndürmesidir. -Bu, İsrâiloğulları'nın çok değer verdiği ve ellerinden alınmış bir sandıktır- Onunla beraber huzur vardır. Musa ve Harun ailesinin geriye bıraktığı asa ve levhaların olduğu bir sandıktır. Eğer gerçek Müminlerseniz, bu durumda sizin için apaçık alametler vardır.
Njihov vjerovjesnik im reče: "Znak da je on stvarno odabran da bude vaš kralj je to što će vam Allah dati kovčeg – koji su Israelićani veličali i koji im je oduzet – u kojem se nalazi smiraj i ostaci onoga što je ostavila Musaova i Harunova porodica, poput Musaovog štapa i nekih ploča od Musaove objave. Doista vam je u tome jasan znak ako ste istinski vjernici."
Kada je Talut izašao sa svojom vojskom iz grada, rekao im je: "Allah će vas iskušati rijekom, pa ko popije iz nje nije na mom putu, i takav neće sa mnom ići u bitku, osim onog ko u nuždi uzme gutljaj svojom rukom, a ko ne popije iz nje jest na mom putu i ići će s mnom u bitku." Svi su pili, osim malog broja njih koji se strpio iako su bili jako žedni. Kada je Talut prešao rijeku sa vjernicima, neki njegovi vojnici su rekli: "Mi danas nemamo nikakve šanse protiv Džaluta", ali tada oni koji čvrsto ubjeđenje u susret sa Allahom rekoše: "Koliko malobrojnih vjerničkih skupina pobijedi mnogobrojne nevjerničke skupine, Allahovom dozvolom i pomoći!" Pobijedili su zbog svog vjerovanja, a ne svojom brojnošću. Allah je sa strpljivima, i On ih pomaže.
Quando Ţālūt uscì dal paese con l'esercito, disse loro: "In verità Allāh vi mette alla prova con un fiume: chi beve da esso non è dei miei, e non continui a lottare con me; e chi non beve da esso è dei miei, e può accompagnarmi nella lotta. Solo chi sarà costretto a berne, e ne berrà non più di ciò che può contenere un pugno, non verrà rimproverato". L'esercito bevve, tranne pochi di loro, che se ne astennero nonostante la grande siccità. Quando Tālūt attraversò il fiume assieme ai credenti, alcuni soldati dissero: "Non siamo in grado di affrontare Jēlūte e il suo esercito". In quel momento, coloro che credevano fermamente di incontrare Allāh nel Giorno del Giudizio dissero: "Quanti piccoli gruppi hanno vinto un gruppo numerosissimo, col volere e l'aiuto di Allāh?". La vittoria è una questione di fede e non di grande numero, e Allāh è con i paziente tra i Suoi sudditi, li aiuta e li Sostiene.
Kaya noong lumisan si Saul kasama ng mga hukbo palayo sa bayan ay nagsabi siya sa kanila: "Tunay na si Allāh ay susubok sa inyo sa isang ilog. Kaya ang sinumang uminom mula roon ay hindi siya nasa pamamaraan ko at huwag siyang sumama sa akin sa isang pakikipaglaban. Ang sinumang hindi uminom mula roon ay tunay na siya ay nasa pamamaraan ko at sasama siya sa akin sa pakikipaglaban, maliban sa napilitan at uminom ng isang sukat ng isang salok ng palad ng kamay niya sapagkat walang anuman sa kanya." Ngunit uminom ang mga hukbo maliban sa kakaunti kabilang sa kanila na nagtiis sa hindi pag-inom sa kabila ng tindi ng uhaw. Kaya noong nakalampas si Saul at ang mga sumampalataya kasama sa kanya ay nagsabi ang ilan sa mga hukbo niya: "Walang kakayahan ukol sa atin ngayong araw laban kay Goliat at sa mga hukbo nito." Sa sandaling iyon ay nagsabi ang mga nakatitiyak na sila ay makikipagkita kay Allāh sa Araw ng Pagbangon: "Kay raming pangkat na mananampalataya na maliit ang bilang na dumaig sa pangkat na tagatangging sumampalataya na malaki ang bilang, ayon sa pahintulot ni Allāh at tulong Niya sapagkat ang isinasaalang-alang sa pagwawagi ay dahil sa pananampalataya hindi dahil sa dami. Si Allāh ay kasama sa mga nagtitiis kabilang sa mga lingkod Niya: umaalalay Siya sa kanila at nag-aadya Siya sa kanila.
When Saul set out with his warriors, he said to them, ‘Allah will test you with a river. If anyone drinks from it, he will not be on my path and must not join me in fighting. The person who does not drink from it will be on my path and will join me in the fight. If someone drinks a handful of water, this will be forgiven’. When they reached the river, all the warriors drank from its water, except a few of them who held back despite being extremely thirsty. After Saul had crossed the river with the believers, some of the warriors said, ‘We do not have the ability to fight Goliath and his army’. Those that were convinced that they would meet Allah on the Day of Resurrection said to them, ‘So many believing groups small in number have defeated a disbelieving group large in number with Allah’s permission and assistance. Victory is based on faith and not numbers. Allah is with the patient ones among His servants: He assists and gives them victory’.
Allah states that Talut, the king of the Children of Israel, marched forth with his soldiers and the Israelites who obeyed him. His army was of eighty thousand then, according to As-Suddi, but Allah knows best. Talut said:
إِنَّ اللَّهَ مُبْتَلِيكُم
(Verily, Allah will try you) meaning, He will test you with a river, which flowed between Jordan and Palestine, i.e. , the Shari`ah river, according to Ibn `Abbas and others. He continued,
فَمَن شَرِبَ مِنْهُ فَلَيْسَ مِنِّي
(So whoever drinks thereof, he is not of me;) meaning, shall not accompany me today,
لَّمْ يَطْعَمْهُ فَإِنَّهُ مِنِّى إِلاَّ مَنِ اغْتَرَفَ غُرْفَةً بِيَدِهِ
(and whoever tastes it not, he is of me, except him who takes (thereof) in the hollow of his hand.) meaning, there is no harm in this case. Allah then said:
فَشَرِبُواْ مِنْهُ إِلاَّ قَلِيلاً مِّنْهُمْ
(Yet, they drank thereof, all, except a few of them.)
Ibn Jurayj stated that Ibn `Abbas commented, "Whoever took some of it (the river's water) in the hollow of his hand, quenched his thirst; as for those who drank freely from it, their thirst was not quenched."
Ibn Jarir reported that Al-Bara' bin `Azib said, "We used to say that the Companions of Muhammad who accompanied him on the battle of Badr were more than three hundred and ten, just as many as the soldiers who crossed the river with Talut. Only those who believed crossed the river with him." Al-Bukhari also reported this.
This is why Allah said:
فَلَمَّا جَاوَزَهُ هُوَ وَالَّذِينَ ءَامَنُواْ مَعَهُ قَالُواْ لاَ طَاقَةَ لَنَا الْيَوْمَ بِجَالُوتَ وَجُنودِهِ
(So when he had crossed it (the river), he and those who believed with him, they said: "We have no power this day against Jalut (Goliath) and his hosts.")
This Ayah indicates that the Israelites (who remained with Saul) thought that they were few in the face of their enemy who were many then. So, their knowledgeable scholars strengthened their resolve by stating that Allah's promise is true and that triumph comes from Allah Alone, not from the large numbers or the adequacy of the supplies. They said to them:
كَم مِّن فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةٍ كَثِيرَةً بِإِذْنِ اللَّهِ وَاللَّهُ مَعَ الصَّـبِرِينَ
("How often has a small group overcome a mighty host by Allah's leave" And Allah is with As-Sabirin (the patient).)
Cuando Saúl dejó su tierra junto a sus soldados, les dijo: “Al‑lah va a ponerlos a prueba haciéndolos pasar delante de un río. Aquel que beba no será de los míos, aquel que se abstenga de beber me acompañará al combate. Se hará una excepción para aquellos que, dominados por la sed, beban una cantidad ínfima, similar a la que cabría en el cuenco de su mano. A estos no se les reprochará nada.” La mayor parte de los soldados bebieron de este río, salvo un pequeño número que supo contenerse a pesar de la sed. Cuando Saúl y los creyentes que lo acompañaban cruzaron el río, algunos soldados dijeron: “No estaremos hoy en condiciones de combatir contra Goliat (Yalut) y sus soldados.” Fue entonces que aquellos que estaban seguros de reencontrarse con Al‑lah el Día de la Resurrección dijeron: “¿Cuántas tropas creyentes reducidas en número han vencido a tropas de incrédulos numerosas con el permiso y la ayuda de Al‑lah?” El secreto de la victoria reside en la fe y no en el número. Al‑lah está con los tenaces. Él los sostiene y les brinda auxilio.
About three hundred years after Moses and about one thousand years before Christ the Philistines attacked the Israelites and annexed most of the region of Palestine. After a period of time the Israelites wished to take some action against the Philistines, so that they might recover their lands from them. At that time there was a prophet called Samuel among them. Living in an ancient city in Syria, known as Rama, Samuel was in charge of the community matters of the Israelites. Therefore, a delegation met him and said to him, ‘Now that you have aged, you should appoint a king from amongst us, in order that we may wage war against our enemies under the command of our leader.’ Although Samuel did not have a good opinion of the character of the Israelites, he agreed to their request and promised to appoint a King for them. Therefore, he appointed a brave youth, Saul, who belonged to the tribe of Benjamin. Saul (Talut) set forth with the army to meet the enemy. On the way they had to cross the river Jordan. Since Saul was aware of the weaknesses of the Israelites, he employed a simple method to test them. He gave the order that, while crossing the river, no one was to drink more than a handful of water from it. The majority of the Israelites failed the test. However, God was with them and they emerged victorious under the leadership of Saul. A decisive role was played in this battle by David, a young Israelite soldier who was one of those who had full confidence in God. The feat he performed was to kill the enemy’s supreme commander, Goliath (Jalut). Upon the fall of Goliath, the Philistine army broke ranks and fled.
Verse 249: قَالَ إِنَّ اللَّـهَ مُبْتَلِيكُم بِنَهَرٍ (He said: Allah is going to test you by a
river).
The wisdom behind this test, as perceived by this humble commentator, appears to be as follows. Not difficult to imagine is the excitement created on such occasions but there are not many who would stay firm in their hour of trial. And should such a time come, the weakness shown by such people becomes contagious making others panic as well. Allah Almighty willed that such people be pruned out. This purpose was accomplished by this test, which is very appropriate, because steadfastness is necessary in fighting. So, being patient, when water is made available without asking in a state of intense thirst, is a proof of steadfastness, and dashing for water is a proof of its absence. Later on comes the unusual: Those who drank too much water became mysteriously more incapacitated. This has appeared in Ruh al-Ma'ani on the authority of Ibn Abi Haim from Ibn ` Abbas ؓ . Now the events and sayings mentioned in this story tell us that there were three kinds of people among them:
(1) The weak in faith who failed to make the grade in their hour of
trial.
(2) The perfect who fully succeeded in their trial but did feel concerned about how low they were in numbers.
(3) The most perfect who did not bother even about that.
Tâlût askerleriyle beraber o beldeden çıktığı zaman onlara şöyle dedi: "Allah sizi bir nehirle sınayacak. Kim ondan içerse o benim yolum üzerine değildir ve savaşta bana eşlik edemez. Her kim de ondan içmezse şüphesiz o benim yolum üzerinedir ve savaşta bana eşlik eder. Mecbur kalıp eliyle sadece bir avuç içen kimse ise müstesnadır, ona bir günah yoktur.” Askerlerin çok azı aşırı susuzlukla beraber su içmeyerek sabretti ve çoğunluğu nehirden içtiler. Tâlût ve onunla beraber olan Müminler nehri geçtiği zaman askerlerden bazıları: "Bizim bugün Câlût ve askerleriyle savaşmaya gücümüz yok" dediler. Kıyamet günü Allah'a kavuşacağından emin olanlar ise şöyle dediler: "Nice sayıları az mümin topluluk Allah'ın izni ve yardımıyla sayıları çok olan kâfir toplulukları yenmiştir. Zaferde ölçü, çoklukla değil imanladır. Allah sabreden kullarıyla beraberdir. Onlara destek olur ve yardım eder.
Quand Ṭâlût fut sorti du pays avec les soldats, il leur dit:
Allah va vous éprouver en vous faisant passer devant une rivière. Celui qui en boit ne sera pas des miens tandis que celui qui s’en abstient m’accompagnera au combat. Exception sera faite pour ceux qui, contraints par la soif, ne boiront qu’une quantité infime, comparable à ce que peut contenir le creux de la main. Il ne sera rien reproché à ceux-là.
La plupart des soldats burent de cette rivière sauf une minorité d’entre eux qui surent se maîtriser malgré la soif.
Quand Ṭâlût et les croyants qui l’accompagnaient franchirent la rivière, certains soldats dirent:
Nous ne serons pas en mesure aujourd’hui de combattre Goliath (Jâlût) et ses soldats.
C’est alors que ceux qui étaient certains de rencontrer Allah le Jour de la Résurrection dirent:
Combien de troupes croyantes peu nombreuses ont vaincu des troupes mécréantes nombreuses avec la permission et l’aide d’Allah ?
Le secret de la victoire réside donc dans la foi et non dans le nombre. Allah est avec les endurants parmi Ses serviteurs. Il les soutient et leur porte secours.
Lalu tatkala Ṭālūt dan bala tentaranya keluar dari negeri mereka, dia berkata kepada mereka, “Sesungguhnya Allah menguji kalian dengan sebuah sungai. Siapa yang minum air sungai itu maka ia tidak berada di jalanku dan tidak boleh bergabung denganku di dalam perang. Siapa yang tidak meminumnya maka ia berada di jalanku dan boleh bergabung denganku di dalam perang, kecuali orang yang terpaksa meminum airnya sebanyak satu ciduk dengan telapak tangannya, maka tidak apa-apa.” Kemudian bala tentaranya minum air sungai tersebut, kecuali sebagian kecil dari mereka yang mampu menahan diri untuk tidak minum, kendati mereka merasakan dahaga yang luar biasa. Kemudian tatkala Ṭālūt dan orang-orang mukmin yang menyertainya melewati sungai tersebut, maka sebagian dari bala tentaranya berkata, “Sekarang ini kami tidak punya kekuatan untuk berperang melawan Jālūt dan bala tentaranya.” Ketika itulah orang-orang yang meyakini bahwa mereka akan berjumpa dengan Allah kelak pada hari Kiamat berkata, “Berapa banyak golongan orang-orang mukmin yang jumlahnya sedikit berhasil mengalahkan golongan orang-orang kafir yang jumlahnya banyak dengan izin dan pertolongan Allah.” Jadi, faktor utama tercapainya kemenangan adalah iman bukan jumlah yang banyak, dan Allah senantiasa mendukung dan menolong hamba-hamba-Nya yang bersabar.
Khi Talut xuất binh rời quê thì Người dặn dò quân lính: Quả thật, Allah thử thách các ngươi bởi một con sông, ai uống nước của nó thì y không được phép cùng ta xuất binh đánh trận, và những ai không uống nước sông đó thì y được phép xuất binh cùng ta ngoại trừ những ai quá khát nước thì được phép uống một ngụm cho đỡ khát thì không sao. Thế là hầu như đoàn quân đều uống nước sông ngoại trừ số ít trong bọn họ cố chịu đựng không uống trong khi rất khát nước. Đến khi Talut cùng đoàn quân có đức tin còn lại qua khỏi con sông, số quân còn lại lên tiếng: Ngày hôm nay, làm sao chúng ta có đủ lực lượng để đối đầu với đoàn quân của Jalut đây. Nhóm người có lòng tin kiên định rằng họ trở về trình diện Allah ở Đời Sau dù như thế nào lên tiếng: Há không phải đã có biết bao đoàn quân có đức tin trước đây tuy số lượng ít ỏi vẫn đại thắng trước đoàn quân hùng hậu của những kẻ vô đức tin dưới sự phù hộ và và giúp đỡ của Allah đó sao?! Động lực chính tạo nên chiến thắng là đức tin Iman chứ không phải là lực lượng nhiều hay ít, Allah luôn sát cánh với đám nô lệ kiên nhẫn để phù hộ họ giành chiến thắng.
When the faithful party, who were few under the command of Talut, faced their enemy, who were many under the command of Jalut,
قَالُواْ رَبَّنَآ أَفْرِغْ عَلَيْنَا صَبْرًا
(they invoked: "Our Lord! Pour forth on us patience...") meaning, send down patience on us from You.
وَثَبِّتْ أَقْدَامَنَا
(and set firm our feet) meaning, against the enemy and save us from running away and from feebleness,
وَانصُرْنَا عَلَى الْقَوْمِ الْكَـفِرِينَ
(and make us victorious over the disbelieving people.)
Allah said:
فَهَزَمُوهُم بِإِذْنِ اللَّهِ
(So they routed them by Allah's leave) meaning, they defeated and overwhelmed them by Allah's aid and support. Then,
وَقَتَلَ دَاوُودُ جَالُوتَ
(and Dawud killed Jalut)
Israelite accounts claimed that (Prophet) David killed Goliath with a slingshot that he had, which he launched at Goliath causing his death.
Talut promised that whoever killed Jalut, would marry his daughter and would share his kingship and authority. He kept his promise. Later, the kingship was transferred to Prophet Dawud in addition to being granted Prophethood by Allah. So, Allah said:
وَآتَـهُ اللَّهُ الْمُلْكَ
(...and Allah gave him (Dawud) the kingdom) that Talut had and,
وَالْحِكْــمَةِ
(and Al-Hikmah) that comes with the prophethood, meaning, after Shamwil. Allah then said:
وَعَلَّمَهُ مِمَّا يَشَآءُ
(and taught him of that which He willed.) meaning, what He willed of the knowledge that He bestowed on (Prophet) Dawud.
Next, Allah said:
وَلَوْلاَ دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ لَفَسَدَتِ الأَرْضُ
(And if Allah did not check one set of people by means of another, the earth would indeed be full of mischief.)
This Ayah indicates that if it were not for the fact that Allah checks one set of people with another, such as when Talut and the bravery of Dawud helped the Children of Israel (against Goliath), then people would have perished. Similarly, Allah said:
وَلَوْلاَ دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَّهُدِّمَتْ صَوَمِعُ وَبِيَعٌ وَصَلَوَتٌ وَمَسَـجِدُ يُذْكَرُ فِيهَا اسمُ اللَّهِ كَثِيراً
(For had it not been that Allah checks one set of people by means of another, monasteries, churches, synagogues, and Masjids, wherein the Name of Allah is mentioned much, would surely, have been pulled down.) (22:40)
Allah then said:
وَلَـكِنَّ اللَّهَ ذُو فَضْلٍ عَلَى الْعَـلَمِينَ
(But Allah is full of bounty to the `Alamin (mankind, Jinn and all that exists)) meaning, by His mercy and favor He fixes some of them by some others. Surely, Allah has the wisdom, the supreme authority and the clear proof against His creation in all of His actions and statements.
Allah said:
تِلْكَ آيَـتُ اللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ وَإِنَّكَ لَمِنَ الْمُرْسَلِينَ
(These are the verses of Allah, We recite them to you (O Muhammad ) in truth, and surely, you are one of the Messengers (of Allah).)
This Ayah states, `These Ayat (verses) of Allah that We have narrated for you in truth conform to the exact manner that these stories have occurred and to the truth that still remain in the (Divine) Books that the scholars of the Children of Israel have and know. Allah said: O Muhammad,
وَأَنَّكَ
(you are)
لَمِنَ الْمُرْسَلِينَ
(one of the Messengers (of Allah)) emphatically stating the truth of his prophethood
Và khi gần giáp mặt với đoàn quân Jalut thì Talut hướng về Allah mà khấn vái: Lạy Thượng Đế của bầy tôi, xin hãy đổ lên con tim của bầy tôi lòng kiên nhẫn, xin hãy củng cố đôi chân của bầy tôi trước kẻ thù để bầy tôi không bỏ chạy, xin Ngài đừng để bầy tôi thất bại trước kẻ thù, và Ngài gia tăng thêm sức mạnh cho bầy tôi đánh bại nhóm người vô đức tin này.
What is essential to gain a victory in any such encounter is that the participants must have the capacity to persevere, whatever the odds, and must obey their leader. Saul forbade his soldiers to drink water from the river in order to test their obedience and perseverence. According to the Bible, only 600 out of the whole army were able to refrain from drinking water. Those who could not resist drinking it were confirmed in their moral weakness. That was why they were all the more terrified at the sight of the apparently strong army of their enemies. But those who had not drunk the river water had by their obedience confirmed their patience and endurance. Then they realized that God alone brought defeat or granted victory. In the words of the Bible, ‘Then all this assembly shall know that the Lord does not save with sword and spear, for the battle is the Lord’s and He will give you into our hands’ (1 Samuel, 17:47 ).
Au moment d’affronter Goliath et ses soldats, ils adressèrent à Allah cette invocation:
Ô Seigneur, déverse sur nos cœurs la patience et raffermis nos pas afin que nous ne fuyions pas ni ne sortions vaincus. Secours-nous par Ta force et Ton soutien contre les mécréants.
Tatkala mereka berhadapan langsung dengan Jālūt dan bala tentaranya, mereka berdoa kepada Allah seraya berkata, “Ya Tuhan kami! Tuangkanlah kesabaran ke dalam hati kami sebanyak-banyaknya, teguhkanlah kaki-kaki kami agar kami tidak melarikan diri maupun takluk di hadapan musuh-musuh kami, dan tolonglah kami dengan kekuatan dan dukungan-Mu untuk mengalahkan orang-orang yang kafir.”
Kada su izašli pred Džaluta (Golijata) i njegovu vojsku, obratiše se Allahu dovom: "Gospodaru naš, obaspi naša srca strpljenjem, učvrsti naše stope da ne bježimo i da ne budemo poraženi, pomozi nas Svojom snagom i pomoći nad narodom nevjerničkim."
Câlût ve askerlerinin karşısına çıktıkları zaman, dualarıyla Allah'a yönelerek şöyle dediler: "Ey Rabbimiz! Kalbimize oluk oluk sabır akıt ve ayaklarımızı sabit kıl ki, kaçmayalım ve düşmanlarımızın önünde yenilmeyelim. Kâfirlere karşı bize kuvvetin ve desteğinle yardım et!"
E quando uscirono, furono visibili a Jēlūt e i suoi soldati; si rivolsero ad Allāh implorando, dicendo: "Nostro Dio, fai scendere la fermezza sui nostri cuori, e rinsalda i nostri piedi in modo da non fuggire e non essere sconfitti dal nostro nemico; e sostienici con la Tua forza e il Tuo sostegno contro il popolo miscredente.
Nang lumisan sila, habang mga lumalantad kina Goliat at mga hukbo nito, ay nagtuon sila kay Allāh ng panalangin, na mga nagsasabi: "Panginoon namin, magbuhos Ka sa mga puso namin ng pagtitiis, magpatatag Ka ng mga paa namin upang hindi kami tumakas at hindi kami matalo sa harapan ng kaaway namin, at mag-adya Ka sa amin sa pamamagitan ng lakas Mo at pag-alalay Mo laban sa mga taong tagatangging sumampalataya."
En el momento de enfrentar a Goliat y sus soldados, dirigieron a Al‑lah esta invocación: “Señor nuestro! Danos paciencia, mantennos firmes y concédenos la victoria sobre los que niegan la verdad.”
When they came out to face Goliath and his army, they prayed to Allah, saying: Our Lord, grant us patience in our hearts, make our feet firm so that we do not flee or lose courage before our enemies, and give us Your assistance and support against the disbelieving people.
They defeated them by God’s will. The prophet of God, David, killed their leader Goliath and God gave him kingship and prophethood and taught him many sciences as He willed, including those that are beneficial for this world and those for the hearafter. If it were not the system of God to drive back the evil of some people by means of others, there would be corruption on earth as the evil ones would gain authority. However, God is Bountiful to all of His creation.
Li sconfissero con il permesso di Allāh, e Dēwūd داود uccise il loro capo Jēlūt جالوت, e Allāh Gli concesse il regno e la profezia, e Gli insegnò le scienze che lo compiacevano; così gli concesse ciò che è utile in vita e nell'Aldilà. E se non fosse stato per la dottrina di Allāh, che fa in modo che le persone si dissuadano a vicenda dal compiere il male, la terra sarebbe stata corrotta per mano dei corruttori; ma Allāh è il Detentore della Virtù per tutto il creato.
Lo vencieron con el permiso de Al‑lah y David (Dawud) derrotó a Goliat, el líder de los adversarios. Al‑lah le concedió el reino y la profecía, y le enseñó cuanto Él quiso sobre diversas ciencias. De esta forma, Al‑lah unió para él lo que conforma el éxito en este mundo y en el Más Allá. Si Al‑lah no utilizara a ciertos hombres para combatir la corrupción de otros, la Tierra entera sería devastada por el dominio de los corruptos, pero Al‑lah otorga Su gracia a todas Sus criaturas.
Kaya tinalo nila ang mga iyon ayon sa pahintulot ni Allāh. Pinatay ni David ang pinuno nilang si Goliat. Nagbigay rito si Allāh ng paghahari at pagkapropeta at nagturo Siya rito ng mula sa anumang niloloob Niya na mga uri ng mga kaalaman kaya nagtipon Siya para rito ng nakabubuti sa Mundo at Kabilang-buhay. Kung hindi dahil bahagi ng kalakaran ni Allāh na supilin sa pamamagitan ng iba sa mga tao ang kaguluhan ng iba sa kanila, talaga sanang nagulo ang lupa dahil sa paghahari-harian ng mga tagagulo rito, subalit si Allāh ay may kabutihang-loob sa lahat ng mga nilikha.
Kemudian Ṭālut dan bala tentaranya berhasil mengalahkan pasukan Jālūt dengan izin Allah, dan Daud berhasil membunuh panglima perang mereka, Jālūt. Allah memberikan kerajaan dan kenabian kepada Daud, dan mengajarkan kepadanya ilmu-ilmu yang dikehendaki-Nya. Jadi, Allah memberinya apa yang dibutuhkannya untuk memperbaiki urusan dunia dan akhirat. Kalaulah bukan karena sunatullah yang membalas tindakan perusakan yang dilakukan oleh sebagian orang dengan sebagian orang lainnya, niscaya bumi ini telah rusak akibat kesewenang-wenangan orang-orang yang suka membuat kerusakan di muka bumi. Akan tetapi, Allah Maha Pemurah bagi seluruh makhluk-Nya.
Ils les vainquirent avec la permission d’Allah et David (Dâwûd) eut raison de Goliath, le chef des adversaires. Allah lui accorda en plus la royauté et la prophétie et lui apprit ce qu’Il voulait des diverses sciences. Allah réunit ainsi pour lui ce qui fait la réussite ici-bas et dans l’au-delà.
N’était l’usage d’Allah d’utiliser certains hommes afin de repousser la corruption commise par d’autres, la Terre entière serait alors ravagée à cause de la domination des corrupteurs, mais Allah est Celui qui octroie Sa grâce à toutes Ses créatures.
Allah'ın izniyle onları hezimete uğrattılar ve Dâvûd onların komutanları olan Câlût'u öldürdü. Allah da ona hükümdarlık ve peygamberlik verdi. Ona dilediği çeşitli ilimleri öğreterek dünya ve ahiret için uygun olan özellikleri onun için bir araya getirdi. Şayet Allah'ın insanların birbirinin fesadını engellemesi sünneti (kanunu) olmasa yeryüzü fesatçıların egemen olması sebebiyle bütünüyle bozulurdu. Fakat Allah, bütün mahlukatına karşı büyük lütuf sahibidir.
Thế là họ được Allah phù hộ giành thắng lợi trước kẻ thù và Dawood đã tiêu diệt được Jalut, rồi Người được Allah ban cho vương quyền và sứ mạng Nabi, Ngài dạy Người mọi thứ Ngài muốn và tập hợp cho Người mọi thứ tốt đẹp của trần gian và Đời Sau. Nếu như Allah không tạo ra qui luật nhóm người này cấm cản nhóm kia gây rối và tàn phá thì chắc chắn trái đất đã bị nhóm người hủy hoại tàn phá mất rồi, nhưng Allah rất nhân từ đối với vạn vật.
Oni ih, Allahovom dozvolom, poraziše, i Davud ubi njihovog vođu Džaluta, i Allah mu dade vlast i vjerovjesništvo, i nauči ga raznovrsnom znanju kojem On htjede. Allahu mu je objedinio potencijale i za dunjaluk i za ahiret. Da nije Allahovog zakona da jedne ljude suzbija drugima, nastao bi potpuni nered na Zemlji tako što bi pokvarenjaci njome potpuno ovladali. Međutim, Allah je puno blagodaran prema svim stvorenjima.
To su Allahovi jasni ajeti koje ti navodimo, o Vjerovjesniče, koji su sebi sadrže istinita kazivanja i pravedne zakone, i doista si ti poslanik Gospodara svih svjetova.
Ti recitammo questi segni delle evidenti prove di Allāh, o Profeta, i quali includono la veridicità delle notizie e la giustizia nei giudizi; e, in verità, tu sei uno dei Messaggeri del Dio dei Mondi.
Estas aleyas claras de Al‑lah te las recitamos, Oh Profeta: Portan relatos verdaderos y preceptos justos. Tú eres, sin duda alguna, uno de los enviados por el Señor del Universo.
Iyon ay ang maliwanag na malinaw na mga tanda ni Allāh, na binibigkas ang mga iyon sa iyo, O Propeta, na naglalaman ng katapatan sa mga balita at ng katarungan sa mga kahatulan. Tunay na ikaw ay talagang kabilang sa mga isinugo mula sa Panginoon ng mga nilalang.
Those are the clear verses of Allah which are recited to you, O Prophet, and they contain true stories and just laws. You are one of the messengers of the Lord of the Worlds.
Đó là những Lời Mặc Khải rõ ràng của Allah được trình bày. TA đọc chúng cho Ngươi nghe - hỡi Nabi Muhammad -, trong nó chứa đựng đầy đủ thông tin trung thực và những giáo lý công minh, và Ngươi đích thực là vị Thiên Sứ thuộc nhóm các vị Thiên Sứ được Đấng Chúa Tể của vũ trụ và muôn loài cử phái đến.
Since the affirmation of the prophethood of the noble Messenger of Allah is also a major objective of the Holy Qur'an, it has been so asserted as and when the occasion warrants. That he is correctly reporting the event (in verses 246-251), while he neither learnt it from someone nor heard it anywhere nor saw it, is a miracle which is a sound proof of his prophethood. Verse 252 here (and verse 253 which follows) demonstrate this proof.
It is being said here that these verses in which this event has been mentioned 'are the verses of Allah that We recite to you with all veracity' and this proves that you are certainly among the Messengers.'
Ces versets clairs et limpides d’Allah, Nous te les récitons ô Prophète: ils sont porteurs de récits véridiques et de jugements équitables. Tu comptes assurément parmi les envoyés par le Seigneur de l’Univers.
Literally ‘We favoured some above others’.
Itulah ayat-ayat Allah yang jelas dan terang. Kami bacakan ayat-ayat itu kepadamu, wahai Nabi, yang berisi kebenaran di dalam informasi-informasinya dan keadilan di dalam ketentuan hukum-hukumnya. Sesungguhnya engkau adalah salah satu utusan yang diutus oleh Tuhan semesta alam.
Ey Peygamber! İşte bu sana okuduğumuz, verdiği haberlerde doğruluk, koyduğu hükümlerde adalet içeren, apaçık beyan edilmiş Allah'ın ayetleridir. Hiç şüphesiz sen de âlemlerin Rabbinin gönderdiği peygamberlerdensin.
When God sends one of his messenger to bring the truth to mankind, his call is marked by signs so unmistakable that his congregation has no difficulty in recognizing his message to be from God. Yet, in spite of this, people give no credence to his words. The first to deny God’s messenger are those who are followers of past prophets. Each prophet received certain special favours from God in order to facilitate the communication of his message according to the varying exigencies of the different historical periods in which he lived. But the followers, attaching too much importance to the miracle bestowed by God on a particular prophet, came to believe that their particular prophet was superior to all others. They felt that none could surpass the prophet they believed in. They consequently saw no reason to listen to the contemporary prophet whose name had yet to be hallowed by tradition. For instance, believers in Moses rejected Jesus. Followers of the latter disbelieved in the Prophet Muhammad. In the case of Moses, his followers held him to be greater than all other prophets, because he had had the distinction of being addressed directly by God. Believers in Jesus considered him peerless, because he had been born to a virgin mother. Those who have come to reform and revitalize the Muslim community since the passing of the Final Prophet have fared no better. They have been treated with total irreverence, as creatures of no account whatsoever, for the simple reason that their contemporaries believed themselves to be successors of earlier saints and thus were in no need of further religious counselling, particularly by someone who appeared to be inferior to their own predecessors. When communities begin to go into a decline, they become preoccupied with wordly interests, yet they do not wish to forfeit their ‘right’ to salvation, and as a form of psychological defence, attach themselves mentally to hallowed religious personalities. They fondly imagine that the lofty status of their saintly patrons will ensure their redemption in the next world, no matter how unethical their conduct might have been in this world. It is this false sense of security which gives such people the audacity to oppose those who call them to God. It is imaginable that God might have arranged human destiny in such a way that man, having no freedom to demur, was obliged invariably to bow to His will. But this was not part of God’s scheme for mankind. God gave man freedom of action in order to put him to the divine test: He wished to see if man could find his way to his Maker, while He Himself remained invisible. For this reason, man is required to be able to recognize the word of God, albeit uttered by the human tongue, and to penetrate the veil of outward forms in order to reach the hidden, inner truth.
Commentary
1. In Verse 253, beginning with تِلْكَ الرُّسُلُ ('those are the Messenger’), the purpose is to give solace and comfort to the noble Prophet ﷺ since the deniers refused to recognize his prophethood, inspite of the fact that it was conclusively proved, as has been stated in the verse 252: وَإِنَّكَ لَمِنَ الْمُرْسَلِي (And certainly you are among the Messengers.) as well. This situation caused him pain. Therefore, Allah Almighty made him aware of the coming of other prophets too, in varying degrees of station, but universal belief was not witnessed in any of their communities -- some supported while some others opposed. However, this too has its wise considerations which may not necessarily be visible to everyone, but this much is important that one should generally believe that there is definitely a certain wisdom behind this.
2. Since the words تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ (Those are the Messengers some of whom We have given excellence over others) in this verse clearly indicate that some prophets are given higher status than others, we have a difficulty on our hands when we compare this with a hadith, where the Holy Prophet ﷺ has said:
لا تفضلوا بین انبیاء اللہ
Do not seek preference among prophets.
لا تخیرونی علی موسٰی
Do not give me precedence over Musa.
لا اقول ان احدا افضل من یونس بن متی
I cannot say if anyone is better than Yunus ibn Matta.
These ahadith so obviously forbid the giving of preference to some prophets over some other prophets.
The reply is: These ahadith mean to tell us not to give preference to some prophets over some others, without any proof, out of our own opinion. This is because a prophet's having higher status means that he has a high station in the sight of Allah. Obviously, this knowledge cannot be acquired through conjectures and surmises but should such a proof come from the Qur'an and Sunnah, establishing the precedence of some prophets over some others, then it will be necessary to believe in it.
Now, as to his saying: لا اقول ان احدا افضل من یونس بن متی (I cannot say if
anyone is better than Yunus ibn Matta) and لا تخیرونی علی موسٰی (Do not give me precedence over Musa), this is related to the time when he was not given the knowledge that he has precedence over all other prophets. This was disclosed to him later on through revelation and he did tell the noble Companions about it. (Mazhari)
3. As regards the statement' مِّنْهُم مَّن كَلَّمَ اللَّـهُ (Among them there is he whom Allah spoke to), it may be noted that the conversation with Musa (علیہ السلام) may be without an angel as intermediary, but it certainly was not without hijab (obstruction of view). So, there remains no conflict of meaning with what has been stated in the verse: وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ اللَّـهُ (It belongs not to any mortal that God should speak to him) (42:51), in which conversation without hijab has been negated. However, post-death conversation without hijab is possible, so this verse from Sarah al-Shura relates to the life in this world.
Para rasul yang telah Kami ceritakan kepadamu itu Kami berikan sebagian mereka kelebihan dibandingkan sebagian yang lain dalam hal wahyu, pengikut dan derajatnya. Di antara mereka ada yang Allah ajak berbicara langsung kepadanya, seperti Musa -'alaihissalām-. Ada yang Allah angkat derajatnya ke tingkat yang tinggi, seperti Muhammad -ṣallallāhu 'alaihi wa sallam- karena dia diutus untuk seluruh umat manusia dan menjadi penutup para nabi, sedangkan umatnya diberikan kelebihan atas umat-umat lainnya. Kami berikan mukjizat-mukjizat yang nyata kepada Isa putra Maryam sebagai bukti kenabiannya, seperti menghidupkan orang mati dan menyembuhkan orang yang buta dan orang yang sakit lepra, dan Kami menguatkannya dengan Jibril -'alaihissalām- untuk menjalankan perintah Allah -Ta'ālā-. Sekiranya Allah menghendaki niscaya orang-orang yang datang sesudah para rasul itu tidak akan saling berperang setelah datang kepada mereka bukti-bukti kebenaran yang nyata, akan tetapi mereka berselisih paham kemudian terpecah belah, sehingga ada yang beriman kepada Allah dan ada yang kafir kepada-Nya. Sekiranya Allah menghendaki mereka tidak saling bunuh, niscaya mereka tidak saling berperang, tetapi Allah melakukan apa yang dikehendaki-Nya. Allah menunjukkan orang yang Dia kehendaki kepada iman dengan kasih sayang dan kemurahan-Nya dan Dia menyesatkan orang yang Dia kehendaki dengan keadilan dan kebijaksanaan-Nya.
"Rasul-rasul itu Kami lebihkan sebagian (dari) mereka atas sebagian yang
lain. Di antara mereka ada yang Allah berkata-kata (langsung dengannya)
dan sebagiannya, Allah meninggikan-nya beberapa derajat. Dan Kami berikan kepada Isa putra
Maryam beberapa mukjizat serta Kami perkuat dia dengan Ruhul Qudus. Dan kalau Allah menghendaki,
niscaya tidaklah berbunuh-bunuh-an orang-orang (yang datang) sesudah
rasul-rasul itu, sesudah datang kepada mereka beberapa macam keterangan, akan tetapi mereka
berselisih, maka di antara mereka ada yang beriman dan ada (pula) di
antara mereka yang kafir. Seandainya Allah meng-hendaki, tidaklah mereka berbunuh-bunuhan. Akan
tetapi Allah berbuat apa yang dikehendakiNya." (Al-Baqarah: 253).
(253) Allah sang Pencipta mengabarkan bahwa Dia mem-beda-bedakan tingkat
(derajat) antara para Rasul dalam keutamaan-keutamaan yang mulia dan
keistimewaan-keistimewaan yang indah, sesuai dengan keutamaan yang dikaruniakan olehNya atas
mereka dan penegakan yang mereka lakukan dari keimanan yang sempurna, keyakinan yang kuat,
akhlak yang luhur, tingkah laku yang terpuji, dakwah, pengajaran, dan kegunaan yang menyeluruh.
Maka di antara mereka ada yang Allah jadikan sebagai kekasihNya, di antara mereka ada juga yang
diajak bicara langsung olehNya, di antara mereka ada yang diangkat olehNya di atas para makhluk
beberapa derajat, dan untuk keseluruhan para nabi, tidak ada se-orang pun manusia yang mampu
mencapai keutamaan mereka yang tinggi. Allah mengistimewakan Isa bin Maryam عليه السلام bahwa
dia diberikan keterangan-keterangan yang jelas yang menunjukkan akan kerasulannya dengan yakin
dan kehambaannya dengan benar dan bahwa risalah yang dibawanya dari Allah semuanya adalah benar,
lalu Allah menjadikannya mampu menyembuhkan orang yang buta, penyakit kusta, dan mampu
menghidupkan orang mati dengan izin Allah, Nabi Isa عليه السلام berbicara dengan manusia saat
masih dalam buaian, diperkuat dengan Ruhul Qudus yaitu ruh keimanan yang menjadikan ruhani
beliau unggul di atas selainnya. Dengan itu semua dia mendapatkan kekuatan dan pertolongan,
walaupun dasar dari pertolongan dengan ruh tersebut bersifat umum bagi setiap Mukmin sesuai
dengan keimanannya, sebagai-mana Allah berfirman,
﴾ وَأَيَّدَهُم بِرُوحٖ مِّنۡهُۖ ﴿
"Dan menguatkan mereka dengan pertolongan yang datang dari padaNya." (Al-Mujadilah: 22).
Akan tetapi apa yang didapatkan oleh Nabi Isa عليه السلام adalah lebih besar daripada yang
didapatkan selainnya. Karena itulah Allah mengkhususkannya dengan menyebutnya. Pendapat lain
mengatakan bahwa Ruh Qudus di sini adalah Jibril عليه السلام, yakni Allah menguatkan Nabi Isa
dengan pertolongan Jibril dan bantuannya. Akan tetapi maknanya yang benar adalah yang pertama.
Dan ketika Allah mengabarkan tentang kesempurnaan para Rasul dan apa yang Allah berikan kepada
mereka dari keutamaan dan keistimewaan dan bahwa agama mereka adalah satu, dakwah mereka kepada
kebaikan adalah satu, di mana seharusnya dan konsekuensi dari itu adalah bersatunya seluruh umat
untuk mem-benarkannya dan patuh kepada mereka, karena apa yang mereka dapatkan dari
keterangan-keterangan yang jelas yang dengan hal seperti itu manusia pasti beriman, akan tetapi
sebagian besar dari mereka berpaling dari jalan yang lurus, dan terjadilah perselisihan antara
seluruh umat, di antara mereka ada yang beriman dan di antara mereka ada yang kafir, maka akibat
dari itu semua adalah terjadinya saling membunuh yang merupakan akibat dari perpe-cahan dan
perselisihan serta permusuhan, seandainya Allah meng-hendaki, pastilah Allah akan menyatukan
mereka di atas petunjuk hingga mereka tidak berselisih, dan sekiranya Allah juga menghen-daki
setelah terjadinya perselisihan itu yang mengakibatkan saling membunuh, pastilah mereka tidak
saling membunuh, akan tetapi hikmah Allah telah tetap berjalan dengan segala perkara di atas
pengaturan itu sesuai dengan sebab-sebabnya.
Ayat ini merupakan tanda yang paling besar atas adanya andil tindakan dari Allah pada seluruh
sebab-sebab yang meng-akibatkan segala macam hasilnya, dan bahwasanya bila Dia meng-hendaki, Dia
akan membiarkannya dan bila Dia menghendaki, Dia akan melarangnya. Semua itu tunduk pada
hikmahNya semata, karena Allah Maha Melakukan apa yang dikehendakiNya, tidak ada penghalang,
tidak pula penentang, dan tidak pula penolong di hadapan keinginan dan kehendakNya.
Đó là những Thiên Sứ mà TA (Allah) đã kể cho Ngươi (Muhammad) nghe, trong số họ có người được TA ban phúc trội hơn người kia về mặt thiên khải, số lượng tín đồ và cấp bậc, trong họ có người được trực tiếp nói chuyện với Allah như Musa; có người được nâng cấp bậc cao như Muhammad, Y được gởi đến cho toàn thể loài người, là người cuối cùng kết thúc sứ mạng Nabi và cộng đồng của Y được ưu đãi hơn các cộng đồng trước; TA đã ban cho Ysa con trai Maryam nhiều phép mầu để chứng minh sứ mạng Nabi của Y như làm sống lại người chết, chữa lành bệnh câm, bệnh bạch tạng, cho Jibril hổ trợ Y để Y mạnh mẽ hoàn thành sứ mạng được Allah giao phó. Và nếu như Allah muốn thì đã không xảy ra thảm cảnh giết chóc sau khi những Thiên Sứ được gởi đến với họ mang theo nhiều bằng chứng rõ rệt. Tuy nhiên, họ đã tranh cãi dẫn đến chia rẻ thành hai nhóm tin tưởng và phủ nhận. Nếu Allah muốn thì họ đã không hề sát hại lẫn nhau, nhưng Allah muốn làm sao tùy Ngài, Ngài hướng dẫn bất cứ ai Ngài muốn đến với đức tin Iman bằng lòng thương xót và hồng phúc nơi Ngài, và Ngài làm cho bất cứ ai lầm lạc tùy ý Ngài bằng sự công bằng và sự sáng suốt của Ngài.
Allah Honored Some Prophets Above Others
Allah states that He has honored some Prophets to others. For instance, Allah said,
وَلَقَدْ فَضَّلْنَا بَعْضَ النَّبِيِّينَ عَلَى بَعْضٍ وَءَاتَيْنَا دَاوُودَ زَبُورًا
(And indeed, We have preferred some of the Prophets above others, and to Dawud We gave the Zabur (Psalms)) 17:55.
In the Ayah above, Allah said,
تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ مِّنْهُمْ مَّن كَلَّمَ اللَّهُ
(Those Messengers! We preferred some of them to others; to some of them Allah spoke (directly)) meaning, Musa and Muhammad , and also Adam according to a Hadith recorded in Sahih Ibn Hibban from Abu Dharr.
وَرَفَعَ بَعْضَهُمْ دَرَجَـتٍ
(Others He raised to degrees (of honor)) as is evident in the Hadith about the Isra' journey, when the Messenger of Allah ﷺ saw the Prophets in the various heavens according to their rank with Allah.
If somebody asks about the collective meaning of this Ayah and the Hadith that the Two Sahihs collected from Abu Hurayrah which states, "Once, a Muslim man and a Jew had an argument and the Jew said, `No, by Him Who gave Musa superiority over all human beings!' Hearing him, the Muslim man raised his hand and slapped the Jew on his face and said, `Over Muhammad too, O evil one!' The Jew went to the Prophet and complained to him and the Prophet said,
«لَا تُفَضِّلُونِي عَلَى الْأَنْبِيَاءِ، فَإِنَّ النَّاسَ يَصْعَقُونَ يَوْمَ الْقِيَامَةِ فَأَكُونُ أَوَّلَ مَنْ يُفِيقُ، فَأَجِدُ مُوسَى بَاطِشًا بِقَائِمَةِ الْعَرْشِ، فَلَا أَدْرِي أَفَاقَ قَبْلِي أَمْ جُوزِيَ بِصَعْقَةِ الطُّورِ؟ فَلَا تُفَضِّلُونِي عَلَى الْأَنْبِيَاء»
(Don't give me superiority above the Prophets, for the people will become unconscious on the Day of Resurrection, and I will be the first to be resurrected to see Musa holding on to the pillar of Allah's Throne. I will not know whether the unconsciousness Musa suffered on the Day of the Trumpet sufficed for him, or if he got up before me. So, do not give me superiority above the Prophets.) In another narration, the Prophet said, (Do not give superiority to some Prophets above others.)
The answer to this question is that this Hadith prohibits preferring some Prophets above others in cases of dispute and argument, such as the incident mentioned in the Hadith. The Hadith indicates that it is not up to creation to decide which Prophet is better, for this is Allah's decision. The creation is only required to submit to, obey and believe in Allah's decision.
Allah's statement,
وَءَاتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَـتِ
(And We gave `Isa, the son of Maryam, clear signs) refers to the proofs and unequivocal evidences that testify to the truth that `Isa delivered to the Children of Israel, thus testifying that he was Allah's servant and His Messenger to them.
وَأَيَّدْنَـهُ بِرُوحِ الْقُدُسِ
(And supported him with Ruh-il-Qudus) meaning Allah aided `Isa with Jibil, peace be upon him. Allah then said,
وَلَوْ شَآءَ اللَّهُ مَا اقْتَتَلَ الَّذِينَ مِن بَعْدِهِم مِّن بَعْدِ مَا جَآءَتْهُمُ الْبَيِّنَـتُ وَلَـكِنِ اخْتَلَفُواْ فَمِنْهُمْ مَّنْ ءَامَنَ وَمِنْهُم مَّن كَفَرَ وَلَوْ شَآءَ اللَّهُ مَا اقْتَتَلُواْ
(If Allah had willed, succeeding generations would not have fought against each other, after clear Verses of Allah had come to them, but they differed ـ some of them believed and others disbelieved. If Allah had willed, they would not have fought against one another.) meaning all this happened by Allah's decree, and this is why He said next,
وَلَـكِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ
(But Allah does what He wills.)
253- İşte o peygamberlerin bazısını bazısına üstün kıldık. Allah onlardan kimisi ile konuşmuş,
kimisini de derecelerle yükseltmiştir. Meryem oğlu İsa’ya da açık deliller verdik ve onu
Ruhu’l-Kudüs ile destekledik. Onlardan sonra gelenler eğer Allah dileseydi kendilerine apaçık
deliller geldikten sonra birbirlerini öldürmezlerdi. Fakat anlaşmazlığa düştüler de kimi iman
etti, kimi de kâfir oldu. Eğer Allah dileseydi birbirlerini öldürmezlerdi. Fakat Allah
dilediğini yapar.
253. Yüce Allah hem peygamberlere olan lütufları hem de onların gerçekleştirdikleri kâmil iman,
köklü yakîn, yüce ahlâk, üstün adab, davet, öğretim ve oldukça kapsamlı faydaları oranında
peygamberler arasında üstün faziletler ve güzel özellikler bakımından farklılıklar var ettiğini
haber vermektedir. Zira onlardan kimisini yakın dost edinmiş, kimisi ile özel bir şekilde
konuşmuş, kimisini diğer insanlar üzerine derecelerle yükseltmiştir. Hiçbir kimse onlardan
hiçbirisinin zirveleşen faziletine ulaşamaz.
Hususen Yüce Allah Meryem oğlu İsa’ya Allah’ın hak rasulü ve sadık kulu olduğuna, Allah’tan
getirdiklerinin tamamının da hak olduğuna delalet eden açık deliller vermiştir. İsa aleyhisselam
Yüce Allah’ın izni ile anadan doğma körü ve alaca hatalarını iyileştiriyor ve ölüleri
diriltiyordu. Henüz beşikte küçük bir çocukken insanlarla konuşmuştu. Allah onu Ruhu’l-Kudüs ile
yani iman ruhu ile desteklemişti. Yüce Allah onun ruhaniyetini başkasının ruhaniyetinden üstün
kıldı. Böylece o, belli bir güç ve ilâhi desteğe mazhar olmuştu. Her ne kadar böyle bir ruh ile
desteklenme hususu, imanı oranında bütün mü’minler için genel ise de -nitekim Yüce Allah:“Ve onları katından bir ruh ile destekledi...”(el-Mücadele, 58/22)
buyurmaktadır- İsa’nın sahip olduğu bu destek, başkalarınınkinden çok daha büyüktür. O bakımdan
Yüce Allah özellikle İsa’yı bu yönüyle söz konusu etmiştir.
Sözü geçen “Ruhu’l Kudüs”ün Cebrail olduğu da söylenmiştir. Allah
Cebrail’in yardım ve desteği ile İsa’nın gücünü pekiştirmiştir. Ancak daha doğru olan mana
birincisidir.
Yüce Allah peygamberlerinin kemalini, onlara ihsan etmiş olduğu fazilet ve özellikleri bildirip
dinlerinin tek, hayra davetlerinin aynı olduğunu haber verdiğine göre; bütün ümmetlerin onları
tasdik etmekte söz birliği etmeleri ve onlara itaat etmeleri gerekir. Çünkü Yüce Allah, onlara
apaçık belgeler vermiştir ki insanlar benzeri belgelerle karşı karşıya kaldıkları takdirde iman
etmekten başka bir yol seçemezler. Böyle olmakla birlikte onların pek çoğu dosdoğru yoldan
ayrılıp sapmışlar ve ümmetler arasında görüş ayrılıkları ortaya çıkmıştır. Onlardan kimisi iman
etmiş, kimisi kâfir olmuştur. İşte bundan dolayı ayrılıkların ve düşmanlıkların sonucu olan
savaş ortaya çıkmıştır. Eğer Allah dileseydi elbette insanları hidâyet üzere birleştirirdi ve
onlar da ayrılığa düşmezlerdi. Yine Allah dileseydi -birbirleriyle çarpışmalarını gerektiren bu
ayrılıklardan sonra bile- çarpışmazlardı. Ancak O’nun hikmeti sebeplere göre işlerin bu düzende
cereyan etmesini gerektirmiştir.
Bu âyet-i kerimede Yüce Allah’ın bütün sebepler üzerinde -sonuçlarını doğurmaları yönünde-
dilediği gibi tasarruf ettiğine çok açık bir delil vardır ve eğer dilerse O, bunları olduğu gibi
bırakır, dilerse engeller. Bütün bunlar yalnızca O’nun hikmetine bağlıdır. O dilediğini yapar.
O’nun irade ve meşîetine engel olacak, karşı çıkacak ya da yardım edecek hiçbir kimse yoktur.
Ti poslanici koje smo ti spomenuli – neke od njih smo odlikovali nad drugima sa aspekta Objave, sljedbenika i stepena samih poslanika. Nekima od njih se Allah direktno obraćao, poput Musaa, alejhis-selam, neke od njih je uzdigao na najviše stepene, poput Muhammeda, sallallahu alejhi ve sellem, koji je poslat svim ljudima, kojim je zapečaćeno vjerovjesništvo, i čiji je umet odlikovan nad drugim umetima. Isau, sinu Merjeminom, dali smo jasne mu'džize koje ukazuju na njegovo vjerovjesništvo, poput oživljavanja mrtvih i liječenja gubavih i od rođenja slijepih, i pomogli smo ga Džibrilom, alejhis-selam, u izvršenju Allahove naredbe. Da je Allah htio da se ljudi koji su došli nakon poslanika i kojima su jasni dokazi došli međusobno ne ubijaju, ne bi se ubijali, ali su se oni razišli i podijelili, pa su neki bili vjernici, a drugi nisu. I da je Allah htio da se međusobno ne ubijaju, ne bi se ubijali, ali Allah postupa kako On hoće, shodno apsolutnoj pravdi i savršenoj mudrosti.
Parmi ces messagers que Nous t’avons mentionnés, Nous en avons favorisé certains par rapport à d’autres dans la Révélation, le nombre d’adeptes et le rang. Il y en a à qui Allah a parlé comme Moïse, d’autres qu’Il a élevés en rang comme Muħammad, qui a été envoyé à toute l’humanité, par qui la prophétie a été scellée et dont la communauté a été favorisée par rapport à toutes les autres. Nous avons donné à Jésus fils de Marie des miracles clairs qui prouvent sa qualité de prophète, comme faire revivre les morts et guérir l’aveugle-né et le lépreux. Nous l’avons de plus soutenu par Gabriel afin de le raffermir dans l’accomplissement du dessein d’Allah. Si Allah l’avait voulu, ceux qui vécurent après les prophètes ne se seraient pas entretués après que leur furent parvenues les signes clairs. Mais Il a voulu qu’ils s’opposent et se divisent. Certains crurent en Allah et d’autres mécrurent en Lui. Il aurait pu en être autrement, mais Allah fait ce qu’Il veut. Il guide qui Il veut vers la foi par Sa miséricorde et Sa faveur et égare qui Il veut par Sa justice et Sa sagesse.
Quanto a quei Messaggeri che ti abbiamo menzionato, abbiamo elevato alcuni rispetto agli altri, in base alla Rivelazione e al rango. Tra costoro vi sono coloro a cui Allāh parlò, come Mūsā, pace a lui, ed alcuni che Allāh elevò di rango, come Muħammed, la pace e la benedizione di Allāh siano con lui, che venne inviato a tutta l'umanità, e la profezia terminò con lui e la sua stirpe è la migliore stirpe. E concedemmo a ‘Īsā figlio di Maryemعيسى ابن مريم gli evidenti miracoli, a conferma della sua profezia, come resuscitare i morti, guarire il muto e il lebbroso, e lo abbiamo sostenuto con Jibrīlجبريل, pace a lui, che lo rinsaldò nell'applicare gli ordini di Allāh l'Altissimo. E se Allāh avesse voluto, coloro che vennero dopo i Messaggeri non si sarebbero uccisi a vicenda, dopo che giunsero loro i Segni evidenti; tuttavia furono discordi e si divisero; tra di loro, vi fu chi credette in Allāh e chi Lo rinnegò. E se Allāh avesse voluto che non si uccidessero a vicenda, non lo avrebbero fatto; tuttavia, Allāh fa ciò che vuole: guida chi vuole alla fede tramite la Sua Misericordia e la Sua virtù e svia chi vuole tramite la Sua Giustizia e Saggezza.
Ang mga sugong iyon na binanggit Namin sa iyo ay nagtangi Kami sa iba sa kanila higit sa iba sa kanila sa pagkasi, mga tagasunod, at mga antas. Mayroon sa kanila na kinausap ni Allāh tulad ni Jesus – sumakanya ang pagbati ng kapayapaan. Mayroon sa kanila na inangat Niya sa ilang mga antas na mataas tulad ni Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – yayamang isinugo siya sa mga tao sa kabuuan nila, winakasan sa kanya ang pagkapropeta, at itinangi ang Kalipunan niya higit sa mga ibang kalipunan. Nagbigay kay Jesus na anak ni Maria ng mga himalang maliwanag na nagpapatunay sa pagkapropeta niya gaya ng pagbibigay-buhay sa mga patay at pagpapagaling sa ipinanganak na bulag at ketungin. Nag-alalay sa kanya sa pamamagitan ni Anghel Gabriel – sumakanya ang pagbati ng kapayapaan – bilang pagpapalakas sa kanya sa pagsasagawa sa utos ni Allāh – pagkataas-taas Siya. Kung sakaling niloob ni Allāh, hindi sana naglaban-laban ang mga dumating nang matapos ng [paglisan ng] mga sugo nang matapos na dumating sa kanila ang mga maliwanag na tanda; subalit nagkaiba-iba sila at nagkahati-hati sila sapagkat mayroon sa kanila na sumampalataya kay Allāh at mayroon sa kanila na tumangging sumampalataya sa Kanya. Kung sakaling niloob ni Allāh na hindi sila mag-away-away ay hindi sana sila nag-away-away; subalit si Allāh ay gumagawa ng anumang ninanais Niya sapagkat nagpapatnubay Siya sa sinumang niloloob Niya tungo sa pananampalataya sa pamamagitan ng awa Niya at kabutihang-loob Niya at nagpapaligaw Siya sa sinumang niloloob Niya sa pamamagitan ng katarungan Niya at karunungan Niya.
Allah favoured some of those messengers mentioned to you over others with respect to their revelation, followers and ranks. Some of them Allah spoke to, such as Moses, and others He granted a high rank, such as Muhammad (peace be upon him) – who was sent to the entire humankind as the last of the prophets and whose nation was preferred over all other communities. Allah gave Jesus, son of Mary, clear miracles confirming his prophethood, such as bringing the dead to life and curing the leper and the blind; and supported him with the angel Gabriel to give him strength in fulfilling Allah’s instruction. If Allah had willed, those that came after the messengers would not have fought amongst themselves after having received clear signs; but they disagreed and were divided. Some of them had faith in Allah, whilst others did not. If Allah had willed, they would not have fought with each other; but Allah does as He wills: He guides whomever He wills to faith through His mercy and grace, and He does not guide whomever He wishes by His justice and wisdom.
Entre estos mensajeros que te hemos mencionado, hemos favorecido a algunos en relación a otros en lo que se refiere a la Revelación, el número de adeptos y el rango. Hay a quienes Al‑lah habló directamente, como Moisés, otros a quienes elevó en rango, como Mujámmad r, quien fue enviado a toda la humanidad, con quien la profecía fue sellada y su pueblo fue favorecido en relación a los otros. Hemos dado a Jesús, hijo de María, milagros claros que prueban su carácter de profeta, como devolver la vida a los muertos y curar a los ciegos y los leprosos. Además, hemos hecho que Gabriel le dé sostén y le dé fuerza para realizar el designio de Al‑lah. Si Al‑lah lo hubiera querido, aquellos que vivieron después de los profetas no se habrían matado los unos a los otros luego de haber recibido los signos claros. Pero se enfrentaron y se dividieron. Algunos creyeron en Al‑lah y otros no creyeron en Él. Si Al‑lah hubiera querido, no hubieran combatido entre ellos, pero Al‑lah hace Su voluntad. Él guía a quien Él desea hacia la fe con Su misericordia y Su gracia, y extravía a quien Él desea con Su justicia y Su sabiduría.
İşte sana haber verdiğimiz bu elçilerimizin bazılarını bazılarına vahiyde, kendilerine tabi olan kimselerde ve derecelerinde üstün kıldık. Onlardan kimi ile Allah konuşmuştur. Örneğin Musa -aleyhisselam-. Kimini de yüksek derecelere eriştirmiştir. Bunun misali de Muhammed -sallallahu aleyhi ve sellem-'dir. Muhammed -sallallahu aleyhi ve sellem-'in insanlara gönderilmesiyle birlikte peygamberlik sona ermiş ve onun ümmeti diğer ümmetler üzerine fazilet bakımından üstün kılınmıştır. İsa -aleyhisselam-'a ise ölüleri diriltmek, körleri ve abraşlıları iyileştirmek gibi peygamberliğine delalet eden açık mucizeler verdik. Allah Teâlâ'nın emirlerini yerine getirmeye güç yetirebilmesi için onu Cebrail -aleyhisselam- ile destekledik. Eğer Allah dileseydi, peygamberlerden sonra gelen milletler, kendilerine gelen apaçık delillerden sonra birbirleriyle savaşmazlardı. Fakat onlar ihtilafa düştüler ve fırkalara bölündüler. Onlardan bir kısmı iman etti; bir kısmı da küfre girdi. Eğer Allah dileseydi, birbirleriyle savaşmazlardı. Fakat Allah, dilediğini yapar. Allah dilediği kimseleri rahmeti ve fazileti ile imana iletir. Hidayet eder ve dilediği kimseleri de adaleti ve hikmeti ile saptırır.
O you who have faith in Allah and follow His Messenger, spend from the different types of permissible wealth that Allah has provided for you before the Day of Resurrection comes. On that day, there will be no sale so that a person may buy something of use to him, nor friendship that will be of benefit at a time of difficulty, and no intermediary that will protect him from any harm or bring any benefit unless Allah allows. The disbelievers are in the wrong due to their denial of Allah.
Creyentes, den caridad en este mundo, de sus riquezas lícitas, antes de que llegue el día del Juicio, porque ese día ninguna transacción beneficiosa para el ser humano podrá llevarse a cabo, ninguna amistad le será útil en la adversidad, ninguna mediación lo alejará del mal ni lo acercará al bien, salvo con el permiso de Al‑lah, el cual Él concede a quien Él quiere y lo recibe.
Los incrédulos son los verdaderos injustos por no creer en Al‑lah.
Allah commands His servants to spend for His sake, in the path of righteousness, from what He has granted them, so that they acquire and keep the reward of this righteous deed with their Lord and King. Let them rush to perform this deed in this life,
مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ
(before a Day comes) meaning, the Day of Resurrection,
لاَّ بَيْعٌ فِيهِ وَلاَ خُلَّةٌ وَلاَ شَفَـعَةٌ
(when there will be no bargaining, nor friendship, nor intercession.)
This Ayah indicates that on that Day, no one will be able to bargain on behalf of himself or ransom himself with any amount, even if it was the earth's fill of gold; nor will his friendship or relation to anyone benefit him. Similarly, Allah said,
فَإِذَا نُفِخَ فِى الصُّورِ فَلاَ أَنسَـبَ بَيْنَهُمْ يَوْمَئِذٍ وَلاَ يَتَسَآءَلُونَ
(Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another) 23:101.
وَلاَ شَفَـعَةٌ
(Nor intercession) meaning, they will not benefit by the intercession of anyone.
Allah's statement,
وَالْكَـفِرُونَ هُمُ الظَّـلِمُونَ
(and it is the disbelievers who are the wrongdoers) indicates that no injustice is worse than meeting Allah on that Day while a disbeliever. Ibn Abi Hatim recorded that `Ata' bin Dinar said, "All thanks are due to Allah Who said,
وَالْكَـفِرُونَ هُمُ الظَّـلِمُونَ
(and it is the disbelievers who are the wrongdoers) but did not say, `And it is the wrongdoers who are the disbelievers."'
Hỡi những người đã tin tưởng Allah và noi theo Thiên Sứ của Ngài, các ngươi hãy bố thí từ những loại tài sản hợp pháp mà Ngài đã ban bố cho các ngươi trước khi đại họa của Ngày Tận Thế xảy ra. Bởi trong Ngày hôm đó, sẽ không có bất cứ cuộc mua bán nào giúp ích được cho con người, không có tình nghĩa bạn bè để có thể giúp ích cho nhau vượt qua khó khăn, và cũng không một ai có thể đứng ra can thiệp bào chữa và xin tội cho ai ngoại trừ ai đó sau khi được Allah cho phép và hài lòng, và những người vô đức tin chính là những kẻ người làm điều sai quấy vì chúng đã phủ nhận Allah Tối Cao.
Commentary
Many injunctions relating to acts of worship and dealings with human beings have been taken up in this Surah, especially all those a person dislikes to obey finding them burdensome. Then, the most difficult act is to 'spend' one's life and possessions; and when you look at Divine injunctions relating to most situations they either relate to a man's life or his possessions. And when a man falls into the trap of sin, it is either caused by his love of life or expediency of possessions in most cases. As such, the love for these two is the root of sins, and the defence against and the deliverance from it is the object of all acts of obedience. It is for this reason that, following the injunctions relating to worship and social transactions, the subject of 'fighting' and 'spending' in the way of Allah were taken up. The first appeared in وَقَاتِلُوا فِي سَبِيلِ اللَّـهِ (And fight in the way of Allah) (244) and the second in مَّن ذَا الَّذِي يُقْرِضُ اللَّـهَ (Who is the one who would give Allah a good loan?) (245) After that, the former was emphasized by the story of Talut طالوت ، and now, emphasis is being laid on the later by أَنفِقُوا مِمَّا رَزَقْنَاكُم (Spend from what We have given to you) (254). Since a large number of affairs relating to the worship of Allah and dealings with human beings depend on spending out of what Allah has given, this subject has been dealt with in a greater detail. Therefore, the sections that follow have, in most of them, a discussion of the second aspect, which is, the 'spending' out of one's possessions. To sum up, it means: The time to act is still there. In the Hereafter, deeds are not on sale. They cannot be borrowed from a friend either. Once caught by the punishment, one cannot be released on someone's intercession, unless Allah Himself forgives.
"Hai orang-orang yang beriman, belanjakanlah (di jalan Allah) sebagian
dari rizki yang telah Kami berikan kepadamu sebelum datang hari yang pada hari itu tidak ada
lagi jual beli dan tidak ada lagi syafa'at. Dan orang-orang kafir itulah orang-orang yang
zhalim." (Al-Baqarah: 254).
(254) Allah menganjurkan kepada kaum Mukminin untuk berinfak pada segala
macam bentuk kebaikan, karena tidak dise-butkannya obyek dalam kalimat menunjukkan pada
keumuman. Dan Allah juga mengingatkan tentang nikmatNya atas mereka, bahwa Allah-lah yang telah
memberi rizki kepada mereka dan memberikan berbagai macam nikmat atas mereka, dan Allah tidak
memerintahkan kepada mereka untuk mengeluarkan seluruh harta yang ada pada mereka, akan tetapi
ayat ini hadir dengan kata مِنْ (dari) yang menunjukkan arti sebagian,
maka hal ini di antara per-kara yang mengajak mereka untuk berinfak, dan juga di antara hal yang
mengajak mereka untuk berinfak adalah kabar Allah kepada mereka bahwa infak-infak tersebut akan
tersimpan rapi di sisi Allah تعالى pada suatu hari yang tidak ada gunanya lagi saling tawar
menawar untuk berjual beli dan semacamnya, tidak pula bantuan-bantuan sosial maupun syafa'at.
Setiap orang akan berkata apa yang telah saya persembahkan untuk kehidupan saya, maka selu-ruh
sebab-sebab akan lenyap, kecuali sebab-sebab yang berkaitan dengan ketaatan kepada Allah dan
keimanan kepadaNya,
﴾ يَوۡمَ لَا يَنفَعُ مَالٞ وَلَا بَنُونَ 88 إِلَّا مَنۡ أَتَى ٱللَّهَ بِقَلۡبٖ سَلِيمٖ 89 ﴿
"(Yaitu) di hari harta dan anak-anak laki-laki tidak berguna, kecuali orang-orang yang menghadap Allah dengan hati yang bersih." (Asy-Syu'ara`: 88-89), dan
﴾ وَمَآ أَمۡوَٰلُكُمۡ وَلَآ أَوۡلَٰدُكُم بِٱلَّتِي تُقَرِّبُكُمۡ عِندَنَا زُلۡفَىٰٓ إِلَّا مَنۡ ءَامَنَ
وَعَمِلَ صَٰلِحٗا فَأُوْلَٰٓئِكَ لَهُمۡ جَزَآءُ ٱلضِّعۡفِ بِمَا عَمِلُواْ وَهُمۡ فِي
ٱلۡغُرُفَٰتِ ءَامِنُونَ 37 ﴿
"Dan sekali-kali bukanlah harta dan bukan (pula) anak-anak kamu yang mendekatkan kamu kepada Kami sedikit pun; tetapi orang-orang yang beriman dan mengerjakan amal-amal shalih, mereka itulah yang memperoleh balasan yang berlipat ganda disebabkan apa yang telah mereka kerjakan; dan mereka aman sentosa di tempat-tempat yang tinggi (dalam surga)." (Saba`: 37), dan
﴾ وَمَا تُقَدِّمُواْ لِأَنفُسِكُم مِّنۡ خَيۡرٖ تَجِدُوهُ عِندَ ٱللَّهِ هُوَ خَيۡرٗا وَأَعۡظَمَ أَجۡرٗاۚ ﴿
"Dan kebaikan apa saja yang kamu perbuat untuk dirimu, niscaya kamu memperoleh (balasan)nya di sisi Allah sebagai balasan yang paling baik dan yang paling besar pahalanya." (Al-Muzzammil: 20).
Kemudian Allah تعالى berfirman, ﴾ وَٱلۡكَٰفِرُونَ هُمُ ٱلظَّٰلِمُونَ ﴿ "Dan orang-orang kafir itulah orang-orang
yang zhalim." Hal itu karena Allah تعالى menciptakan mereka hanya untuk beribadah kepadaNya, Dia
memberi rizki dan menyehatkan mereka agar mereka mampu mengerjakan ketaatan dengannya, namun
mereka berpaling dari tujuan Allah menciptakan mereka, mereka menyekutukan Allah dengan apa yang
tidak Allah turunkan keterangan tentangnya. Mereka melakukan kekufuran, kefasikan, dan
kemaksiatan dengan kenikmatan itu, mereka tidak meletakkan keadilan pada tempatnya, oleh karena
itulah kezhaliman yang mutlak meliputi mereka.
Wahai orang-orang yang beriman kepada Allah dan mengikuti Rasul-Nya! Infakkanlah sebagian dari rezeki yang Kami berikan kepada kalian, yang berasal dari berbagai harta yang halal sebelum hari Kiamat tiba karena pada hari itu tidak ada lagi jual-beli yang bermanfaat bagi manusia; juga tidak ada persahabatan yang berguna baginya di waktu susah; dan tidak pula ada perantara yang dapat menolak mudarat atau mendatangkan manfaat kecuali setelah mendapatkan izin dari Allah bagi orang yang Dia kehendaki dan Dia restui. Adapun orang-orang kafir itu adalah orang-orang zalim yang sebenarnya karena kekafiran mereka kepada Allah -Ta'ālā-.
Ey iman edenler! Allah'a iman edin ve O'nun resulüne tabi olun. Size rızık olarak verdiğimiz çeşitli helal şeylerden kıyamet günü gelmeden önce (Allah yolunda) harcayın. O gün, insanın hiç bir fayda elde edebileceği alışverişin olmadığı, bu zorluk zamanında arkadaşlığın ve dostluğun fayda vermediği, aracılığın herhangi bir zararı savamadığı ve bir fayda veremediği bir gündür. O gün, ancak Allah'ın izin vermesinden sonra ve kendilerinden razı olduğu kimseler için bir fayda vardır. Kâfirler, Allah'a karşı nankörlük edip küfre girdiklerinden dolayı işte asıl zâlim olanlar onlardır.
Only one who spends for the cause of God finds God. When he finds Him, he comes into possession of a light which leads him on to the straight and undeviating path to paradise—the final destination of a true believer. On the other hand, one who wants God without paying this price, remains in darkness forever. ‘Spending for God’s cause’ relates here to any kind of sacrifice made for the sake of God, and not merely to spending one’s wealth: for instance, devoting one’s life to the cause of God; sacrificing one’s material interests and considerations to go ahead along God’s path. When one accepts an ideology at the cost of sacrifice, then it shows that one is sincere about it. Sincerity is a matter of great importance, for, regardless of the issue, it is only when one is sincere that one can delve deeply into the subject; then all its secrets are laid bare before one. It is this element of sincerity that enables a real relationship to be created between the man and his goal. In consequence, all the aspects of that goal are revealed to him.
254- Ey iman edenler! Alışverişin de dostluğun da şefaatin de olmadığı bir gün gelmezden önce
size verdiğimiz rızıklardan infak edin. Kâfirler, zalimlerin tâ kendileridir.
254. Yüce Allah mü’minleri bütün hayır yollarında infak etmeye teşvik etmektedir. Çünkü nereye
infak edileceğinin belirtilmemesi umum ifade eder (bütün hayır yollarını kapsar).
Ayrıca Yüce Allah rızık verenin kendisi olduğunu, bunca çeşitteki nimetleri kendisinin verdiğini
belirterek mü’minler üzerindeki nimetini hatırlatmaktadır. Onlara ellerinde ne varsa hepsini
vermelerini de emretmemektedir. Aksine ayetteki “bir kısmını” anlamını
ifade eden “من” kelimesi, Allah'ın, bu mallarının bir bölümünü vermelerini istediğini gösterir. İşte bu da infak etmelerini gerektiren hususlar arasındadır.
Yine onların infak etmelerini gerektiren hususlar arasında yaptıkları bu infakların Allah nezdinde onlar için saklanacağını haber vermesi de vardır. Bu infakları, hiçbir alış veriş şeklinin, bağışların ve şefaatlerin (aracı koymaların) faydalı olmayacağı bir güne saklanmaktadır. O günde herkes; “Keşke bu hayatım için dünyada iken bir şeyler göndermiş olsaydım”,
diyecektir. O günde bütün bağlar kopacaktır. Yalnızca Yüce Allah ve O’na iman ile alakalı bağlar
bundan müstesna olacaktır. O günde selim bir kalb ile Allah’ın huzuruna gelenin dışında hiç kimseye ne mal ne de evlat fayda sağlamayacaktır:“Sizi bize yaklaştıracak olan mallarınız da değildir, evlatlarınız da değildir. İman edip salih ameller işleyenler müstesna. İşte onların amellerine karşılık mükâfatları kat kattır. Hem onlar yüksek köşklerde emniyet içindedirler.”(Sebe, 34/37); “Nefisleriniz için önden ne hayır gönderirseniz onu Allah’ın yanında hem daha hayırlı hem de ecir bakımından daha büyük olarak bulursunuz.”(el-Müzemmil, 73/20)
Daha sonra Yüce Allah: “Kâfirler zalimlerin tâ kendileridir.”
buyurmaktadır. Çünkü Yüce Allah onları kendisine ibadet etsinler diye yaratmış, onlara rızık ve
afiyet vermiştir ki, bunların yardımıyla Allah’a itaat etsinler. Ama onlar Allah tarafından
yaratılmış oldukları hikmetin dışına çıkarak Allah’a hakkında hiçbir delil indirmediği şeyleri
ortak koşmuşlardır. Allah’ın nimetlerini küfrür, fasıklık ve isyan yolunda kullanmışlardır.
Böylelikle onlar, adalete zerre kadar yer bırakmadılar. İşte bundan dolayı mutlak zulüm yalnızca
kâfirlere münhasır kılınmıştır.
O mga sumampalataya kay Allāh at sumunod sa Sugo Niya, gumugol kayo mula sa itinustos Namin sa inyo na magkakaibang mga yaman na ipinahihintulot bago pa pumunta ang Araw ng Pagbangon, na sa sandaling iyon ay walang bilihan doon na kakamit mula rito ang tao ng pakikinabangan niya, ni pagkakaibigang pakikinabangan niya sa oras ng kagipitan, ni pagpapagitnang magtutulak ng isang pinsala o hahatak ng isang pakinabang malibang matapos na magpahintulot si Allāh sa sinumang niloloob Niya at kinalulugdan Niya. Ang mga tagatangging sumampalataya ay ang mga tagalabag sa katarungan sa totoo dahil sa kawalang-pananampalataya nila kay Allāh – pagkataas-taas Siya.
Ce jour-là, nulle transaction bénéfique à l’être humain ne pourra être conclue, aucune amitié ne lui sera utile dans l’adversité, aucune médiation n’éloignera le mal de lui ni ne lui attirera le bien sauf après la permission d’Allah qu’Il accorde à qui Il veut et agrée. Les mécréants sont les véritables injustes par leur mécréance en Allah.
O voi che credete in Allāh e seguite il Suo Messaggero, elargite parte delle molteplici ricchezze lecite(Ħalēl حلال) che vi abbiamo concesso, prima che sopraggiunga l'Ultimo Giorno. In quel momento, non vi sarà commercio proficuo per l'umanità, né amicizia che possa essere d'aiuto nei momenti difficili, né intercessione che possa allontanare il male o porti giovamento, se non quando vorrà Allāh, per colui che vorrà. E i miscredenti sono i veri ingiusti poiché hanno rinnegato Allāh l'Altissimo.
O vi koji vjerujete u Allaha i slijedite Njegovog Poslanika, udjeljujte dio raznovrsnog halal-imetka kojim smo vas opskrbili prije nego dođe Sudnji dan! Na Sudnjem danu neće biti trgovine kojom će čovjek steći ono što mu koristi, niti će biti prijateljstva koje mu može pomoći u teškim trenucima, niti posrednika koji će od njega štetu odagnati ili mu korist pribaviti, osim nakon što Allah dozvoli onome kome On hoće i kime je On zadovoljan da bude zagovornik. Nevjernici su istinski nepravednici, zbog nevjerstva u Allaha Uzvišenog.
Allāh, non vi è nessuna divinità all'infuori di Lui, il Vivente, Colui che ha un'esistenza eterna, immortale, senza inizio né fine; Colui che Esiste di per Sé, non ha bisogno del Suo creato, ed è per Sua volontà che è nato tutto il creato, il quale ha bisogno di Lui in tutte le situazioni. Non Lo coglie la sonnolenza né il sonno, poiché la Sua esistenza è perfetta, e per la Sua Autosufficienza; a Lui solo appartiene il Regno dei Cieli e della Terra, nessuno può intercedere presso di Lui, se non per Suo ordine e compiacimento. Conosce il passato del Suo Creato e ciò che deve ancora avvenire. E il creato ignora tutto della Sua Sapienza, se non ciò che Lui intende loro mostrare, Gloria Sua. Il Suo Trono è al disopra di tutto il Creato, che è posto ai Suoi piedi (chiarimento توضيح: tutto quello che possa venirci in mente riguardo la descrizione di Allāh, Allāh è differente da ciò che noi pensiamo di Lui, Gloria Sua), i Cieli e la Terra, in tutta la loro grandezza e immensità. Nulla della loro immensità Gli è gravoso né Lo affligge. Lui è l'Altissimo, Colui che è Sufficiente a Sé Stesso per la Sua Onnipotenza, è l'Immenso nel Suo Regno e nella Sua Sovranità.
Allah; O'ndan başka hakkıyla ibadete layık hiçbir ilah olmayandır. O; kamil bir hayata sahip olan ve kendisine ölümün ve bir eksikliğin asla ulaşmadığı el-Hayy'dır. O, kendi nefsi ile kaim olan ve yarattıklarının hepsinden müstağni olan (onlara hiçbir şekilde ihtiyaç duymayan) ve mahlukatın tamamının ise her halinde kendisine muhtaç olup O'nun ile kaim olduğu el-Kayyûm'dur. O'nu uyuklama ve uyku almaz. Bu O'nun hayatının ve kendi nefsi ile kaim oluşunun kemâli sebebiyledir. Göklerde ve yerdeki mülk tek başına O'nundur. O'nun izni olmadan O'nun katında hiç kimse şefaat edemez. (Ancak O'nun izninden ve razı olmasından sonra biri, başka bir kimse için şefaatçi olabilir) O, yarattığı kullarının işlerinde vuku bulan her şeyi bilendir ve aynı şekilde onların gelecekte karşılaşacakları ve meydana gelecek olan şeyleri de bilendir. Kullar, Allah'ın ilminden hiçbir şeyi kavrayamazlar ve kuşatamazlar. Ancak Allah'ın kendilerine izin verdiği kadarını kavrayabilirler. O'nun kürsüsü -burası Rabb Teâlâ'nın ayaklarını koyduğu yerdir- bütün genişliğine yüceliğine rağmen gökleri ve yeri kaplamıştır. Gökleri ve yeri korumak ve bunları muhafaza etmek O'na ağır gelmez. O, zatı, kadri ve üstünlüğü ve galip oluşu ile yüce olandır. Mülkünde ve hükümranlığında azametli olandır.
Nema božanstva koje zaslužuje da bude obožavano osim Allaha Jedinog, Posjednika savršenog života, Održavatelja koji je apsolutno neovisan, Koji opstoji sam o Sebi, dok sva stvorenja opstoje o Njemu, On ih u egzistenciji održava, i nijednog trena ne mogu bez Njega. Njega ne obuzima ni drijemež ni san zbog savršenstva Njegovog života i postojanja i održavanja svega. Sve na nebesima i na Zemlji pripada samo Njemu, i niko se kod Njega ni za koga neće moći zauzimati osim nakon što mu to On dozvoli i njime bude zadovoljan. On zna sve što je bilo i sve što će biti, a stvorenja mogu znati od onoga što On zna samo onoliko koliko im On da da znaju. Božiji Kursi – to je mjesto Njegovih stopala – obuhvata nebesa i Zemlju, iako su nebesa i Zemlja prostrani i veličanstveni. Njemu nije teško čuvanje nebesa i Zemlje, On je uzvišen u Svom Biću, Svojoj dostojanstvenosti i Svojoj moći i snazi, veličanstven je u Svojoj vlasti.
Si Allāh, na walang Diyos na sinasamba ayon sa karapatan kundi Siya lamang na walang iba pa sa Kanya, ay ang Buháy ayon sa buhay na lubos na walang kamatayan dito ni kakulangan, ang Mapagpanatili na nanatili sa pamamagitan ng sarili Niya kaya malaya Siya sa pangangailangan sa lahat ng nilikha Niya. Sa pamamagitan Niya nanatili ang lahat ng mga nilikha kaya hindi sila lumalaya sa pangangailangan sa Kanya sa lahat ng mga kalagayan nila. Hindi Siya nadadala ng antok ni ng pagkatulog dahil sa kalubusan ng buhay Niya at pagkamapagpanatili Niya. Ukol sa Kanya lamang ang paghahari sa anumang nasa mga langit at anumang nasa lupa. Hindi nakapangyayari ang isa man na mamamagitan sa harapan Niya para sa isa man malibang matapos ng pahintulot Niya at lugod Niya. Nakaaalam Siya sa anumang nagdaan na mga nauukol sa mga nilikha kabilang sa anumang magaganap, at anumang hinaharap nila kabilang sa anumang hindi pa naganap. Hindi sila pumapaligid sa anuman mula sa kaalaman Niya – pagkataas-taas Siya – malibang ayon sa anumang niloob Niya na ipabatid sa kanila. Sumaklaw ang luklukan Niya – ang lalagyan ng mga paa ng Panginoon – sa mga langit at lupa sa kabila ng lawak ng mga ito at laki ng mga ito. Hindi nakabibigat sa Kanya o nagpapahirap sa Kanya ang pangangalaga sa mga ito. Siya ay ang Mataas sa sarili Niya, kapangyarihan Niya, at pananaig Niya, ang Sukdulan sa paghahari Niya at kapamahalaan Niya.
"Allah, tidak ada tuhan (yang berhak disembah) melainkan Dia, Yang Hidup
kekal lagi terus menerus mengurus (makhluk-Nya); tidak mengantuk dan
tidak tidur. KepunyaanNya apa yang di langit dan di bumi. Tiada yang dapat memberi syafa'at di
sisi Allah tanpa izinNya. Allah mengetahui apa-apa yang di hadapan mereka dan di belakang
mereka, dan mereka tidak mengetahui apa-apa dari ilmu Allah melainkan apa yang dikehendakiNya.
Kursi Allah meliputi langit dan bumi. Dan Allah tidak merasa berat memelihara keduanya, dan
Allah Mahatinggi lagi Mahaagung." (Al-Baqarah: 255).
(255) Nabi ﷺ mengabarkan,
أَنَّ هٰذِهِ الْآيَةَ أَعْظَمُ آيَاتِ الْقُرْآنِ.
"Bahwa ayat ini adalah ayat yang paling agung dalam al-Qur`an,"[29]
karena ayat ini meliputi makna tauhid, kebesaran, dan luasnya sifat Allah تعالى, dan Allah تعالى
mengabarkan bahwasanya Dia adalah, ﴾ ٱللَّهُ ﴿ "Allah" yang memiliki segala makna-makna ketuhanan, dan bahwasanya tidak ada yang berhak bercitra ketuhanan dan per-ibadahan kecuali hanya Dia.
Dipertuhankannya selainNya dan peribadahan kepada selain-Nya adalah batil, dan bahwasanya Dia ﴾ ٱلۡحَيُّ ﴿ "Hidup kekal," yang memiliki seluruh makna-makna kehidupan yang sempurna berupa pendengaran, penglihatan, kemampuan, kehendak, dan sebagainya dari sifat-sifat fisik, sebagaimana juga Dia ﴾
ٱلۡقَيُّومُۚ ﴿ "terus menerus mengurus (makhlukNya)," termasuk di dalamnya segala macam bentuk sifat-sifat perbuatan, karena Dia terus menerus mengurus (makhlukNya), yang sendiri saja mengurusnya, dan tidak butuh kepada bantuan seluruh makhluk-makhlukNya. Allah mengurus segala makhluk, di mana Dia menciptakan mereka, menetapkannya, memberikan segala kebutuhan mereka dalam mempertahankan keberadaan dan kelanggengan mereka. Dan di antara kesempur-naan hidup dan kepengurusanNya bahwa Dia ﴾
لَا تَأۡخُذُهُۥ سِنَةٞ ﴿ "tidak mengantuk," maksudnya, tidak ingin tidur, ﴾ وَلَا نَوۡمٞۚ ﴿ "dan tidak tidur" karena ngantuk. Tidur hanya muncul pada para makhluk yang diselubungi oleh kelemahan, ketidakmampuan, serta kekurangan, dan tidak muncul pada Dzat yang memiliki keagungan, kesom-bongan, dan kemuliaan, dan Allah juga mengabarkan bahwasanya Dia Pemilik apa yang ada di langit dan di bumi, semuanya adalah hamba-hamba Allah sebagai budak-budakNya yang tidak ada seorang pun yang keluar dari koridor tersebut,
﴾ إِن كُلُّ مَن فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ إِلَّآ ءَاتِي ٱلرَّحۡمَٰنِ عَبۡدٗا 93 ﴿
"Tidak ada seorang pun di langit dan di bumi, kecuali akan datang kepada Tuhan Yang Maha Pemurah selaku seorang hamba." (Maryam: 93).
Maka Dia-lah Raja segala raja dan Dia-lah yang memiliki segala sifat raja, pengaturan, kekuasaan, dan kesombongan, dan dari kesempurnaan kerajaanNya bahwasanya tidak ada yang dapat, ﴾
يَشۡفَعُ عِندَهُۥٓ ﴿ "memberi syafa'at di sisi Allah," yakni tak seorang pun, ﴾
إِلَّا بِإِذۡنِهِۦۚ ﴿ "kecuali dengan izinNya." Setiap pemuka kaum dan para pemegang syafa'at adalah hamba-hamba bagiNya dan budak-budakNya, di mana mereka tidak melakukan syafa'at hingga me-reka diizinkan untuk itu, (Allah berfirman,)
﴾ قُل لِّلَّهِ ٱلشَّفَٰعَةُ جَمِيعٗاۖ لَّهُۥ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ ﴿
"Katakanlah, 'Hanya kepunyaan Allah syafa'at itu semuanya. KepunyaanNya kerajaan langit dan bumi'." (Az-Zumar: 44).
Dan Allah tidak memberikan izin kepada seorang pun untuk memberikan syafa'at kecuali bagi mereka yang Dia ridhai, dan Dia tidak meridhai kecuali mereka yang mentauhidkanNya dan meng-ikuti RasulNya. Barangsiapa yang tidak bersifat seperti ini, maka dia tidak mendapatkan bagian dari syafa'at. Kemudian Allah me-ngabarkan tentang ilmuNya yang luas lagi melingkupi dan bahwa Dia mengetahui apa yang ada pada seluruh makhluk berupa per-kara-perkara yang akan datang yang tidak ada akhirnya, ﴾
وَمَا خَلۡفَهُمۡۖ ﴿ "dan di belakang mereka" dari perkara-perkara yang telah berlalu yang tidak ada batasnya, dan bahwasanya tidak ada yang tersem-bunyi dariNya,
﴾ يَعۡلَمُ خَآئِنَةَ ٱلۡأَعۡيُنِ وَمَا تُخۡفِي ٱلصُّدُورُ 19 ﴿
"Dia mengetahui (pandangan) mata yang khianat dan apa yang disembunyikan oleh hati." (Al-Mu`min: 19).
Dan bahwasanya di antara makhluk itu tidaklah seorang pun yang meliputi ilmu Allah dan pengetahuanNya, ﴾ إِلَّا
بِمَا شَآءَۚ ﴿ "melainkan apa yang dikehendakiNya." Di antaranya adalah sesuatu yang diperlihatkan olehNya kepada kalian dari perkara-perkara syar'i dan perkara takdir, dan itu hanya bagian yang sangat sedikit sekali yang akan hilang (bila dibandingkan) ilmu Allah dan penge-tahuanNya sebagaimana yang dikatakan oleh makhluk yang paling mengetahui tentangNya yaitu para Rasul dan Malaikat,
﴾ قَالُواْ سُبۡحَٰنَكَ لَا عِلۡمَ لَنَآ إِلَّا مَا عَلَّمۡتَنَآۖ إِنَّكَ أَنتَ ٱلۡعَلِيمُ ٱلۡحَكِيمُ 32 ﴿
"Mahasuci Engkau, tidak ada yang kami ketahui selain dari apa yang telah Engkau ajarkan kepada kami." (Al-Baqarah: 32).
Kemudian Allah mengabarkan tentang keagungan dan ke-muliaanNya dan bahwasanya kursiNya seluas langit dan bumi, dan bahwa Dia menjaga keduanya dan seluruh makhluk yang berada di dalamnya dengan sebab-sebab dan aturan-aturan yang dijadikan oleh Allah pada para makhluk, walaupun demikian tidaklah ada sesuatu pun yang memberatkanNya untuk menjaga keduanya karena kesempurnaan kebesaranNya dan KuasaNya, serta luasnya hikmahNya dalam segala hukum-hukumNya.
﴾ وَهُوَ ٱلۡعَلِيُّ ﴿ "Dan Allah Mahatinggi" dengan DzatNya atas semua makhluk-makhlukNya, dan Dia Tinggi dengan keagungan sifat-sifatNya, dan Dia-lah yang Mahatinggi yang menguasai makhluk-makhluk, segala yang ada patuh padaNya, segala perkara tunduk padaNya, dan semua hamba merendahkan diri kepadaNya, ﴾
ٱلۡعَظِيمُ ﴿ "lagi Mahaagung" yang menyatukan segala sifat keagungan, kesom-bongan, kebesaran,
dan kemegahan, Dzat yang dicintai oleh hati, diagungkan oleh ruh, orang-orang yang mengetahui
itu paham bahwa keagungan setiap hal walaupun nampak jelas namun Dia akan sangat kecil bila
disandingkan dengan keagungan Dzat yang Mahatinggi lagi Mahabesar.
Ayat ini meliputi semua makna yang merupakan makna yang paling mulia yang menyebabkannya berhak
menjadi ayat yang teragung dalam al-Qur`an, dan orang yang membacanya dengan melakukan
perenungan dan pemahaman, maka dia berhak agar hatinya dipenuhi dengan keyakinan, pengetahuan,
dan keimanan, dan Dia akan terjaga dengan hal itu dari kejahatan setan.
The Virtue of Ayat Al-Kursi
This is Ayat Al-Kursi and tremendous virtues have been associated with it, for the authentic Hadith describes it as `the greatest Ayah in the Book of Allah.' Imam Ahmad recorded that `Ubayy bin Ka`b said that the Prophet asked him about the greatest Ayah in the Book of Allah, and `Ubayy answered, "Allah and His Messenger know better." When the Prophet repeated his question several times, `Ubayy said, "Ayat Al-Kursi." The Prophet commented,
«لِيَهْنِكَ الْعِلْمُ أَبَا الْمُنْذِرِ، وَالَّذِي نَفْسِي بِيَدِهِ، إِنَّ لَهَا لِسَانًا وَشَفَتَيْنِ، تُقَدِّسُ الْمَلِكَ عِنْدَ سَاقِ الْعَرْش»
(Congratulations for having knowledge, O Abu Al-Mundhir! By He in Whose Hand is my soul! This Ayah has a tongue and two lips with which she praises the King (Allah) next to the leg of the Throne.)
This Hadith was also collected by Muslim, but he did not include the part that starts with, "By He in Whose Hand..."
Imam Ahmad recorded that Abu Ayyub said that he had some dates and a Ghoul used to take some, and he complained to the Prophet. The Prophet said to him, "When you see her, say, `In the Name of Allah, answer to the Messenger of Allah ﷺ'." Abu Ayyub said that when she came again, he said these words and he was able to grab her. She begged, "I will not come again," so Abu Ayyub released her. Abu Ayyub went to the Prophet and the Prophet asked him, "What did your prisoner do" Abu Ayyub said, "I grabbed her and she said twice, `I will not come again,' and I released her." The Prophet said, "She will come back." Abu Ayyub said, "So I grabbed her twice or three times, yet each time I would release her when she vowed not to come back. I would go to the Prophet who would ask me, `What is the news of your prisoner' I would say, `I grabbed her, then released her when she said that she would not return.' The Prophet would say that she would return. Once, I grabbed her and she said, `Release me and I will teach you something to recite so that no harm touches you, that is, Ayat Al-Kursi.' Abu Ayyub went to the Prophet and told him, and the Prophet said, "She is liar, but she told the truth." At-Tirmidhi recorded this Hadith in the chapter of the virtues of the Qur'an and said, "Hasan Gharib." In Arabic, `Ghoul' refers to the Jinn when they appear at night.
Al-Bukhari recorded a similar story in his Sahih from Abu Hurayrah, in the chapters on the virtues of the Qur'an and the description of Shaytan. In this narration, Abu Hurayrah said,
"Allah's Messenger ﷺ assigned me to keep watch over the Sadaqah (charity) of Ramadan. A person snuck in and started taking handfuls of foodstuff. I caught him and said, `By Allah, I will take you to Allah's Messenger ﷺ.' He said, `Release me, for I am meek and have many dependents and am in great need.' I released him, and in the morning Allah's Messenger ﷺ asked me, `What did your prisoner do yesterday, O Abu Hurayrah' I said, `O Allah's Messenger ﷺ! He complained of being needy and of having many dependents, so I pitied him and let him go.' Allah's Messenger ﷺ said, `Indeed, he told you a lie and will be coming again.' I believed that he would show up again, for Allah's Messenger ﷺ had told me that he would return. So, I watched for him. When he (showed up and) started stealing handfuls of foodstuff, I caught hold of him again and said, `I will definitely take you to Allah's Messenger ﷺ.' He said, `Leave me, for I am very needy and have many dependents. I promise I will not come back again.' I pitied him and let him go. In the morning Allah's Messenger ﷺ asked me, `What did your prisoner do last night, O Abu Hurayrah!' I replied, `O Allah's Messenger ﷺ! He complained of his great need and of too many dependents, so I took pity on him and set him free.' Allah's Messenger ﷺ said, `Verily, he told you a lie; he will return.' I waited for him attentively for the third time, and when he (came and) started stealing handfuls of the foodstuff, I caught hold of him and said, `I will surely take you to Allah's Messenger ﷺ as it is the third time you promised not to return, yet you returned.' He said, `Let me teach you some words which Allah will give you benefit from.' I asked, `What are they' He replied, `Whenever you go to bed, recite Ayat Al-Kursi- Allahu la ilaha illa Huwal-Hayyul-Qayyum, till you finish the whole verse. (If you do so), Allah will appoint a guard for you who will stay with you, and no Shaytan will come near you until morning.' So, I released him. In the morning, Allah's Messenger ﷺ asked, `What did your prisoner do yesterday' I replied, `O Allah's Messenger ﷺ! He claimed that he would teach me some words by which Allah will grant me some benefit, so I let him go.' Allah's Messenger ﷺ asked, `What are they' I replied, `He said to me: Whenever you go to bed, recite Ayat Al-Kursi from the beginning to the end, Allahu la ilaha illa Huwal-Hayyul-Qayyum. He further said to me: (If you do so), Allah will appoint a guard for you who will stay with you, and no Shaytan will come near you until morning.' (One of the narrators) then commented that they (the Companions) were very keen to do good deeds. The Prophet said, `He spoke the truth, although he is a liar. Do you know whom you were talking to, these three nights, O Abu Hurayrah' Abu Hurayrah said, `No.' He said, `It was Shaytan."' An-Nasa'i also recorded this Hadith in Al-Yawm wa Al-Laylah.
Allah's Greatest Name is in Ayat Al-Kursi
Imam Ahmad recorded that Asma' bint Yazid bin As-Sakan said, "I heard the Messenger of Allah ﷺ say about these two Ayat,
اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ
(Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists) 2:255, and,
الم - اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ
(Alif-Lam-Mim. Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists) 3:1-2,
«إِنَّ فِيهِمَا اسْمَ اللهِ الْأَعْظَم»
(They contain Allah's Greatest Name.)
This is also the narration collected by Abu Dawud, At-Tirmidhi and Ibn Majah, and At-Tirmidhi said, "Hasan Sahih".
Further, Ibn Marduwyah recorded that Abu Umamah reported that the Prophet said,
«اسْمُ اللهِ الْأَعْظَمُ، الَّذِي إِذَا دُعِيَ بِهِ أَجَابَ، فِي ثَلَاثٍ: سُورَةِ الْبَقَرَةِ وَآلِ عِمْرَانَ وَطه»
(Allah's Greatest Name, if He was supplicated with it, He answers the supplication, is in three Surahs - Al-Baqarah, Al `Imran and Ta-Ha.)
Hisham bin `Ammar, the Khatib (orator) of Damascus (one of the narrators in the above narration), said, "As for Al-Baqarah, it is in,
اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ
(Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists) 2:255; in Al `Imran, it is in,
الم - اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ
(Alif-Lam-Mim. Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists) 3:1-2, while in Ta-Ha, it is in,
وَعَنَتِ الْوُجُوهُ لِلْحَىِّ الْقَيُّومِ
(And (all) faces shall be humbled before (Allah), the Ever Living, the One Who sustains and protects all that exists) 20:111."
Ayat Al-Kursi has Ten Complete Arabic Sentences 1. Allah's statement,
اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ
(Allah! None has the right to be worshipped but He) mentions that Allah is the One and Only Lord of all creation. 2. Allah's statement,
الْحَىُّ الْقَيُّومُ
(Al-Hayyul-Qayyum) testifies that Allah is the Ever Living, Who never dies, Who sustains everyone and everything. All creation stands in need of Allah and totally relies on Him, while He is the Most Rich, Who stands in need of nothing created. Similarly, Allah said,
وَمِنْ ءَايَـتِهِ أَن تَقُومَ السَّمَآءُ وَالاٌّرْضُ بِأَمْرِهِ
(And among His signs is that the heaven and the earth stand by His command) 30:25. 3. Allah's statement,
لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ
(Neither slumber nor sleep overtakes Him) means, no shortcoming, unawareness or ignorance ever touches Allah. Rather, He is aware of, and controls what every soul earns, has perfect watch over everything, nothing escapes His knowledge, and no secret matter is secret to Him. Among His perfect attributes, is the fact that He is never effected by slumber or sleep. Therefore, Allah's statement,
لاَ تَأْخُذُهُ سِنَةٌ
(Neither slumber overtakes Him) indicates that no unawareness due to slumber ever overtakes Allah. Allah said afterwards,
وَلاَ نَوْمٌ
(nor sleep), which is stronger than slumber. It is recorded in the Sahih that Abu Musa said, "The Messenger of Allah ﷺ delivered a speech regarding four words:
«إِنَّ اللهَللهَلا يَنَامُ، وَلَا يَنْبَغِي لَهُ أَنْ يَنَامَ، يَخْفِضُ الْقِسْطَ وَيَرْفَعُهُ، يُرْفَعُ إِلَيْهِ عَمَلُ النَّهَارِ قَبْلَ عَمَلِ اللَّيْلِ، وَعَمَلُ اللَّيْلِ قَبْلَ عَمَلِ النَّهَارِ، حِجَابُهُ النُّورُ أَوِ النَّارُ لَوْ كَشَفَهُ لَأَحْرَقَتْ سُبُحَاتُ وَجْهِهِ مَا انْتَهَى إِلَيْهِ بَصَرُهُ مِنْ خَلْقِه»
(Allah does not sleep, and it does not befit His majesty that He sleeps. He lowers the scales and raises them. The deeds of the day are resurrected in front of Him before the deeds of the night, and the deeds of the night before the deeds of the day. His Veil is light, or fire, and if He removes it, the rays from His Face would burn whatever His sight reaches of His creation.)
4. Allah's statement,
لَّهُ مَا فِي السَّمَـوَاتِ وَمَا فِي الاٌّرْضِ
(To Him belongs whatever is in the heavens and whatever is on the earth) indicates that everyone is a servant for Allah, a part of His kingdom and under His power and authority. Similarly, Allah said,
إِن كُلُّ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ إِلاَّ آتِى الرَّحْمَـنِ عَبْداً - لَّقَدْ أَحْصَـهُمْ وَعَدَّهُمْ عَدّاً - وَكُلُّهُمْ ءَاتِيهِ يَوْمَ الْقِيَـمَةِ فَرْداً
(There is none in the heavens and the earth but comes unto the Most Gracious (Allah) as a servant. Verily, He knows each one of them, and has counted them a full counting. And everyone of them will come to Him alone on the Day of Resurrection (without any helper, or protector or defender)) 19:93-95. 5. Allah's statement,
مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ
(Who is he that can intercede with Him except with His permission) is similar to His statements,
وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ لاَ تُغْنِى شَفَـعَتُهُمْ شَيْئاً إِلاَّ مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَآءُ وَيَرْضَى
(And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with) 53:26, and,
وَلاَ يَشْفَعُونَ إِلاَّ لِمَنِ ارْتَضَى
(They cannot intercede except for him with whom He is pleased) 21:28.
These Ayat assert Allah's greatness, pride, and grace, and that no one dares to intercede with Him on behalf of anyone else, except by His permission. Indeed, the Hadith about the intercession, states that the Prophet said,
«آتِي تَحْتَ الْعَرْشِ فَأَخِرُّ سَاجِدًا، فَيَدَعُنِي مَا شَاءَ اللهُ أَنْ يَدَعَنِي. ثُمَّ يُقَالُ: ارْفَعْ رَأْسَكَ، وَقُلْ تُسْمَعْ، وَاشْفَعْ تُشَفَّعْ قَالَ: فَيَحُدُّ لِي حَدًّا فَأُدْخِلُهُمُ الْجَنَّة»
(I will stand under the Throne and fall in prostration, and Allah will allow me to remain in that position as much as He wills. I will thereafter be told, "Raise your head, speak and you will be heard, intercede and your intercession will be accepted". The Prophet then said, "He will allow me a proportion whom I will enter into Paradise.")
6. Allah's statement,
يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
(He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter) this refers to His perfect knowledge of all creation; its past, present and future. Similarly, Allah said that the angels proclaimed;
وَمَا نَتَنَزَّلُ إِلاَّ بِأَمْرِ رَبِّكَ لَهُ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا وَمَا بَيْنَ ذلِكَ وَمَا كَانَ رَبُّكَ نَسِيّاً
(And we (angels) descend not except by the command of your Lord (O Muhammad ). To Him belongs what is before us and what is behind us, and what is between those two; and your Lord is never forgetful) 19:64. 7. Allah's statement,
وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَآءَ
(And they will never compass anything of His Knowledge except that which He wills), asserts the fact that no one attains any part of Allah's knowledge except what Allah conveys and allows. This part of the Ayah indicates that no one ever acquires knowledge of Allah and in His Attributes, except what He conveys to them. For instance, Allah said,
وَلاَ يُحِيطُونَ بِهِ عِلْماً
(But they will never compass anything of His knowledge) 20: 110. 8. Allah said,
وَسِعَ كُرْسِيُّهُ السَّمَـوَاتِ وَالاٌّرْضَ
(His Kursi extends over the heavens and the earth.)
Waki` narrated in his Tafsir that Ibn `Abbas said, "Kursi is the footstool, and no one is able to give due consideration to Allah's Throne." Al-Hakim recorded this Hadith in his Mustadrak from Ibn `Abbas, who did not relate it to the Prophet . Al-Hakim said, "It is Sahih according to the criteria of the Two Sahihs, and they (Al-Bukhari and Muslim) did not record it." In addition, Ad-Dahhak said that Ibn `Abbas said, "If the seven heavens and the seven earths were flattened and laid side by side, they would add up to the size of a ring in a desert, compared to the Kursi." 9. Allah said,
وَلاَ يَؤُودُهُ حِفْظُهُمَا
(And He feels no fatigue in guarding and preserving them) meaning, it does not burden or cause Him fatigue to protect the heavens and earth and all that is in between them. Rather, this is an easy matter for Him. Further, Allah sustains everything, has perfect watch over everything, nothing ever escapes His knowledge and no matter is ever a secret to Him. All matters are insignificant, modest and humble before Him. He is the Most Rich, worthy of all praise. He does what He wills, and no one can ask Him about what He does, while they will be asked. He has supreme power over all things and perfect alertness concerning everything. He is the Most High, the Greatest, there is no deity worthy of worship except Him, and no Lord other than Him.
10. Allah's statement,
وَهُوَ الْعَلِىُّ الْعَظِيمُ
(And He is the Most High, the Most Great) is similar to His statement,
الْكَبِيرُ الْمُتَعَالِ
(the Most Great, the Most High) 13:9.
These and similar Ayat and authentic Hadiths about Allah's Attributes must be treated the way the Salaf (righteous ancestors) treated them by accepting their apparent meanings without equating them with the attributes of the creation or altering their apparent meanings.
Allah, pas de divinité hormis Lui Seul, le Vivant (du nom d’Allah `al-ħayyu) d’une vie parfaite sans mort ni imperfection, Celui qui subsiste par lui-même (du nom’Allah `al-qayyûmu) et qui se passe de toutes Ses créatures. C’est par lui qu’existent toutes les créatures qui ne peuvent se passer de Lui en rien. Ni somnolence ni sommeil ne le saisissent en raison de la perfection de Sa vie et de Sa subsistance par Lui-même. Il possède Seul ce que contiennent les Cieux et la Terre et personne ne peut décider d’intercéder en faveur de quelqu’un sans Sa permission et Son agrément. Il connaît les évènements passés vécus par Ses créatures ainsi que les évènements futurs qui n’ont pas encore eu lieu et ils n’embrassent une part de Sa science qu’avec Sa permission. Son Trône (`al-kursiyyu) – qui correspond à l’emplacement des pieds du Seigneur – entoure les Cieux et la Terre malgré leur étendue et leur immensité, et les garder ne Lui coûte aucune peine. Il est le Très Haut (du nom d’Allah `al-’aliyyu) par Son Être, Son Décret et Sa Domination ainsi que le Très Eminent (du nom d’Allah `al-’aẓîmu) dans Son Royaume et Sa Souveraineté.
255- Allah... O’ndan başka (hak) ilâh yoktur, Hayy’dır, Kayyûm’dur. Ne
uyuklama tutar O’nu, ne de uyku. Göklerde ve yerde ne varsa hepsi yalnız O’nundur. Kimmiş O’nun
izni olmaksızın O’nun katında şefaat edecek olan? O, onların önlerindekini de arkalarındakini de
bilir. Onlar ise O’nun ilminden kendisinin dilediğinden başka hiçbir şeyi kavrayamazlar. O’nun
Kürsîsi gökleri ve yeri kuşatmıştır. Her ikisini de koruması O’na ağır gelmez. O Aliyy’dir,
Azîmdir.
255. Peygamber sallallahu aleyhi ve sellem bu âyet-i kerimenin -tevhid ve azamete dair
hususları, yüce yaratıcının engin sıfatlarını ihtiva etmesi dolayısıyla- Kur’ân-ı Kerîm’in en
büyük âyeti olduğunu haber vermiştir.
“Allah... O’ndan başka (hak) ilâh yoktur.” Bütün
anlamları ile uluhiyyet yalnız O’nundur. O’ndan başka hiç kimse ulûhiyyet ve ubudiyyete hak
sahibi değildir. O’ndan başkasının ulûhiyyeti geçersiz, O’ndan başkasına yapılan ibadet
bâtıldır.
“Hayy’dır” Yani kâmil bir hayatın tüm manalarına ve bu hayatın gerektirdiği işitme, görme, kudret, irade vb. bütün zatî sıfatlara sahiptir. “Kayyûm’dur”
bütün fiili sıfatlar bunun kapsamına girmektedir. Çünkü O, hem bizatihi kaim (var olan)dır
ve mahlukatının hiçbirisine muhtaç değildir. Hem de bütün varlıkları O, var etmiştir ve
varlıklarını devam ettiren de yne O’dur. Bu varlıkların hem var olmaları hem de varlıklarını
devam ettirebilmeleri için gerek duydukları her şeyi onlara O sağlar.
Hayat ve kayyûmiyetinin kemâlinin bir gereği olarak da “Ne uyuklama tutar O’nu, ne de uyku.”
Çünkü uyuklama ve uyku; zaaf, acizlik ve çözülüş ile karşı karşıya kalan yaratılmışlara arız
olan şeylerdir. Azamet, kibriyâ ve celâl sahibi olana ise ârız olmazlar.
“Göklerde ve yerde ne varsa hepsi yalnız O’nundur” Yüce Allah göklerde
ve yerde bulunan şeylerin mutlak maliki olduğunu haber vermektedir. Hepsi Allah’ın kulu ve
mülküdürler. Onlardan hiçbir kimse bu konumun dışına çıkamaz. Çünkü “göklerde ve yerde kim varsa hepsi Rahman’ın huzuruna ancak kul olarak gelecektir.”(Meryem, 19/93) O bütün mülklerin malikidir. Hükümranlık, tasarruf,
egemenlik ve kibriya sıfatları yalnız O’nundur.
Malik (yegane hükümran) oluşunun bir gereği olarak “O’nun izni olmaksızın O’nun katında şefaat edecek”
hiçbir kimse yoktur. Bütün hatırı sayılır kimseler ve şefaatçi olacak olanlar da O’nun mülkü ve
kullarıdır. O, kendilerine izin vermeden hiçbirisi şefaata kalkışamayacaktır:“De ki: Şefaat tamamıyla Allah’ındır. Gökler’in ve yerin hükümranlığı yalnız O’nundur.”(ez-Zümer, 39/44) Allah razı olacağı kimseler müstesna hiçbir kimseye
şefaat edilmesine izin vermeyecektir. Razı olacakları da ancak kendisini tevhid edip rasüllerine
tabi olanlardır. Bu niteliğe sahip olmayan kimselerin ise şefaatta hiçbir nasipleri
olmayacaktır.
Daha sonra Yüce Allah geniş ve kuşatıcı bilgisini haber vermektedir:“O, onların önlerindekini de arkalarındakini de bilir”
Mahlûkatın gelecekteki sonu gelmez bütün hallerini bildiği gibi, sınırı bulunmayan geçmişe dair
her şeyi de bilir. Hiçbir şey -gizli sanılsa dahi- O’na gizli kalmayacaktır:“O, gözlerin hain bakışını ve kalplerin gizlediklerini bilir.”(el-Mü’min, 40/19)
Yaratılmışlardan hiçbir kimse “O’nun ilminden kendisinin dilediğinden başka hiçbir şeyi kavrayamaz.”
Allah’ın ilminden ve malumatından hiçbir şeyi kuşatamazlar. Burada “dilediğinden başka”
denilerek istisna edilen ilim, Allah’ın onları muttali kıldığı şer’î ve kaderî hususlardır.
Onların bu bildikleri ise Yüce Allah’ın ilmi ve malumatı karşısında son derece basit, geçici ve
oldukça azdır. Nitekim yaratılmışlar arasında onu en iyi bilen peygamberler ve melekler dahi
“Rabbimiz, seni tenzih ederiz, senin bize öğrettiğinden başka bir şey bilmeyiz”(el-Bakara, 2/32) demişlerdir.
Daha sonra Yüce Allah azamet ve celaline dair haber vermekte ve Kürsîsinin göklerle yeri
kuşattığını bildirmektedir. Ayrıca hem gökleri ve yeri hem de içlerinde bulunan bütün âlemleri
mahlukat içinde yaratmış olduğu sebep ve nizamlar vasıtasıyla koruduğunu bildirmektedir. Bununla
beraber azametinin ve kudretinin kemali, ahkâmındaki hikmetinin genişliği dolayısıyla bütün
bunları koruması O’na hiçbir şekilde ağır gelmez.
“O Aliyy’dir,” Zatıyla bütün mahlukatın üstünde Arş’ın üzerindedir.
Sıfatlarının azameti ile yücedir, bütün mahlukatı emir ve hükmüne tabi kılmış olması ile
yücedir. Bütün varlıklar O’na boyun eğmiştir, bütün zorluklar O’na itaat etmiştir, boyunlar
O’nun önünde zilletle eğilmiştir.
“Azîmdir” azamet, Kibriya, şan, şeref ve üstünlük sıfatlarının tümüne sahiptir. Kalpler O’nu
sever, ruhlar O’nu tazim eder. Arifler her şeyin azametinin -nitelendirilemeyecek kadar büyük
olsa dahi- O çok büyük ve yüce olanın azameti önünde hiçbir şey olmadığını bilirler.
Manaların en üstünleri olan bu manaları ihtiva eden bir âyet, elbette Kur’ân’ın en büyük âyeti
olmayı hak etmektedir. Bu âyeti dikkatle düşünerek ve anlayarak okuyan bir kimsenin kalbi yakîn,
irfan ve iman ile dolar. Bu suretle şeytanın şerlerinden korunmaya da layık olur.
Al‑lah, no existe ninguna otra divinidad fuera de Él, el Viviente, Quien tiene una vida perfecta sin muerte ni imperfección, Aquel que se sustenta a Sí mismo y Quien no necesita de ninguna de Sus criaturas. Por Él existen todas las criaturas y todas ellas dependen de Él. La somnolencia y el sueño no lo afectan dada la perfección de Su vida y porque se sustenta a Sí mismo. Él y solo Él posee lo que contienen los cielos y la Tierra, y nadie puede decidir interceder en favor de alguien sin Su permiso y sin Su aceptación. Él conoce los eventos pasados vividos por Sus criaturas, así como los eventos futuros que no han sucedido aún, y ellos solo pueden abarcar una parte de Su conocimiento con Su permiso. El escabel de Su Trono (al-kursi) rodea los cielos y la Tierra a pesar de su extensión y su inmensidad, y custodiarlos no Le es trabajoso en absoluto. Él es el Sublime, en Su ser, Su esencia, Su Honor y Su Dominio, así como el Grandioso en Su Reino y Su Soberanía.
Allah is the One Who alone deserves to be worshipped. He is the One who lives perfectly without any death or deficiency. He exists by Himself and is not in need of any of His creation. The creation only exists through Him and is always in need of Him. Drowsiness or sleep does not come upon Him due to the perfection of His life and existence. He alone controls the heavens and the earth. No one can intercede before Him without His acceptance and permission. He knows what has happened in the past and what will happen in the future. The creation has no share in His knowledge unless He wills to grant them some of it. His Throne covers the vastness of the heavens and the earth. It is not difficult for Him to preserve the heaven and the earth. He is High in His essence and attributes and Great in His dominion and authority.
Allahlah Tuhan yang tiada tuhan yang berhak disembah selain Dia semata, tanpa selain-Nya; Yang Mahahidup dengan kehidupan yang sempurna, tidak ada kematian, dan tidak ada kekurangan bagi-Nya; Yang Maha Mengurus segala sesuatu sendirian, tidak membutuhkan bantuan dari satu pun makhluk-Nya karena Dialah semua makhluk ini bisa berdiri, sehingga mereka semua senantiasa membutuhkan-Nya dalam kondisi apa pun juga; Dia tidak pernah dilanda rasa kantuk dan tidak pernah tidur, karena kesempurnaan sifat kehidupan dan kepengurusan-Nya. Dialah satu-satunya pemilik apa yang ada di langit dan di bumi. Tidak ada seorang pun yang dapat memberikan syafaat kepada orang lain di sisi-Nya kecuali setelah mendapatkan izin dan restu-Nya. Dia mengetahui semua urusan makhluk-Nya yang telah terjadi di masa lalu dan yang belum terjadi di masa depan. Mereka tidak mengetahui apa yang diketahui oleh Allah kecuali sebagian kecil yang Dia kehendaki untuk Dia tunjukkan kepada mereka. Kursi-Nya -yaitu tempat kedua kaki Tuhan- meliputi seluruh langit dan bumi yang luas dan besar ini. Dia tidak pernah merasa keberatan atau kesulitan untuk menjaga keduanya, dan Dia Mahatinggi di dalam zat, kekuasaan dan keperkasaan-Nya, lagi Mahaagung di dalam kerajaan dan kekuasaan-Nya.
The merits of Ayat-al Kursi
This is the greatest verse of the noble Qur'an. Ahadith carry statements featuring its wonderful merits and blessings. It appears in the Musnad of Ahmad that the Holy Prophet ﷺ has said that this verse is the most meritorious of all. According to another hadith, the Holy Prophet ﷺ asked Sayyidna 'Ubayy ibn Ka'b ؓ 'Which is the greatest ayah (verse) of the Qur'an?' Sayyidna 'Ubayy ibn Ka'b ؓ said: "Ayah al-Kursi'. Approvingly, the Holy Prophet ﷺ said: '0 Abu al-Mundhir, may Allah bless you in your knowledge'.
Sayyidna Abu Dharr ؓ ، asked the Holy Prophet ﷺ : '0 Messenger of Allah, which is the greatest ayah (verse) of the Qur'an?' He said : 'Ayah al-Kursi'. (Ibn Kathir from Ahmad in Al-Musnad).
Sayyidna Abu Hurayrah ؓ has reported the Holy Prophet ﷺ saying: 'There is a verse in Surah Al-Baqarah which is the Sayyidah سَیَدہ (the Chief) of the verses of the Qur'an. The Satan شیطان leaves the house where it is recited.'
According to a hadith in al-Nasai, the Holy Prophet ﷺ said: If someone recites Ayah al-Kursi after every fard salah فرض نماز ، nothing stops him from entering Paradise except death.' It means that, immediately after death, this person will start witnessing the traces of Paradise and its comfort and tranquility.
This verse describes the Oneness of Allah's being and attributes in a unique manner – He s living, He hears and sees, He speaks, He is self-existent, He is eternal and everlasing, He is the innovator and creator of the entire universe, He is above changes and effects, He is the Master of the whole universe, He is so exalted in His majesty tht no one can speak before Him without His permission; He is the wielder of such absolute power that the tremendous function of creating the universe, sustaining it and making it work steadily, does not cause him to tire or relax. So all-encompassing is His knowledge that not the minutest possible atom or drop, open or hidden, could stay out of it. This is, in brief, the core sense of the verse. Now let us take up the meanings of its words in some details.
This verse has ten sentences. The first sentence is: اللَّـهُ لَا إِلَـٰهَ إِلَّا هُوَ 'Allah: There is no god but He.' The word, (Allah) is like a proper noun for Allah's being. It means: 'the Being who combines all perfections and is free of all shortcomings.' 'There is no god but He' explains this Being. It says that there is absolutely nothing worth worshipping except this Being.
The second sentence الْحَيُّ الْقَيُّومُ : The Alive, the All-Sustaining.' The word حَيُّ means 'the living' in Arabic. Out of the Divine names, the introduction of this word is to emphasize that He is Ever-living and Ever-lasting. He is above and beyond death. The word is derived from Qiyam قیام which means 'to stand' and ga'im قایم refers to 'one who stands.' The words, Qayyum قَيُّومُ and Qayyam قَيُّمُ are forms of exaggeration. They mean: 'one who himself stands firmly and keeps others sustained and supported, all simultaneously.' Qayyum قَيُّومُ is an attribute of Allah Almighty with which no created being can be associated, for what depends on others for its own existence and survival can hardly be expected to support something else. Therefore, a human being should not be called, 'Qayyum قَيُّومُ '. It is not permissible. People who corrupt the name, ` Abdul-Qayyum قَيُّومُ (the slave of the Qayyum قَيُّومُ ) by casually using just the second part -- Qayyum قَيُّومُ , commit a grave error resulting in their sinfulness.
The combination of Hayy حَيُّ and Qayyum قَيُّومُ from among the attributive names of Allah Almighty is الاسم الاعظم (al-ism al-a zam: the Great Name) according to several revered elders. Sayyidna ` Ali ؓ says: 'There was a time during the Battle of Badr when I wished I could see what the Holy Prophet ﷺ was doing. On arrival, I saw him in the state of sajdah, (the prescribed prostration) constantly saying, یاحَيُّ یاقَيُّومُ یاحَيُّ یاقَيُّومُ
The third sentence is لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ 'Neither doze overtakes Him nor sleep.' The word (سِنَةٌ: sinatun) denotes drowsiness which is the preliminary effect of coming sleep, while the word, نَوْم : nawm refers to full sleep. The sense of the sentence; is that Allah Almighty is above and beyond states of drowsiness or sleep. When the word, قَيُّومُ Qayyum, appearing in the previous sentence; told man that Allah is holding in perfect working unison the whole universe, which includes in itself, all skies and earths and all there is in them -- one could stray on to the idea, naturally so, in view of man's instinctive inquisitiveness, that the sacred 'Being' doing such a stupendous task must, at some time, feel tired, and need due moments of rest and sleep. In this second sentence of the text, man, who has limited knowledge and insight, and limited power, was warned that he should not measure Allah on his analogy or that of other created beings, never taking Him as similar to one's own self. He is above and beyond similarities and analogies. His power is absolutely perfect before which these doings are neither difficult nor tiresome and that His sacred being is above and beyond all sense-effects, weariness, exhaustion, drowsiness and sleep.
The fourth sentence is لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ : 'To Him belongs what is in the havens and what is in the earth.' The letter (lam ل ) appearing in the very beginning, has been used to denote ownership. Thus it means that everything on the earth or in the heavens is all owned by Allah Almighty. He is the authority, and may do whatever He deems fit with them.
The fifth sentence is مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ 'Who can intercede with Him without His permission?' Here are some points implied in this sentence:
To begin with, when Allah Almighty is the master-owner of the entire universe and there is no one above Him, certainly then, no one is entitled to question Him about anything He does. In the wake of a command that flows from Him, the option of saying why and wherefore does not exist for anyone. However, someone interceding on someone's behalf was possible. This too has now been made clear that no mortal could even dare breath in the most exalted Presence of Allah Almighty; but there are servants of Allah Almighty who have received the favour of His approval and acceptance and who would be specially allowed to speak and intercede. In short, recommendation or intercession, from anyone for anyone, will not be possible without Divine permission. It appears in Hadith that the Holy Prophet ﷺ said: On the day of resurrection, I shall be the first to intercede on behalf of all human communities'. This is called al-Maqam al-Mahmud المقام المحمود ، the praised station, which is one of the distinctions of our noble Prophet ﷺ .
The sixth sentence is: يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ : 'He.knows what is before them and what is behind them.' It means that Allah Almighty is aware of all the states and events surrounding them. 'Before' and 'after' may also mean that Allah Almighty is aware of all states and events before their birth and after their birth. It is also possible that 'before' refers to states and events that are open to men, and 'after' denotes states and events that are hidden. If so, it would mean that the human knowledge covers certain things and does not cover certain others. Some things are open before a human being and some are hidden. But, before Allah Almighty all these are equal. His knowledge encompasses all these things equally. Incidentally, there is no contradiction in these two senses, which are both included in the scope of the verse.
The seventh sentence is وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ :'And they encompass nothing of His knowledge except what He wills.' It means that man and the rest of the created beings cannot cover even a part of Allah's infinite knowledge except a certain part which Allah Almighty Himself allows to be given out of His knowledge. This is all one can know. Here it has been made clear that the all-encompassing knowledge of every particle in the universe is a particular attribute of none but Allah Almighty. No man, no created being can claim to have a share in it.
The eighth sentence is: وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ :'His Kursi کرسی extends to the Heavens and to the Earth.' It means that His Kursi کرسی (translated as chair or base of power) is so magnified that its spatial infinity houses, within itself, the seven heavens and the earth. Allah Almighty is above and beyond sitting and standing and all spatial location and placement. Such verses should not be taken up on the analogy of our own states and affairs. The comprehension of the state of being, and the reality of His attributes, is above and beyond human reason. However, there are authentic narrations in ahadith which simply tell us that ` Arsh عرش (translated as 'throne', being a seat of authority) and Kursi (chair) are heavenly bodies many times larger than the heavens and the earth.
Ibn Kathir has reported from Sayyidnu Abu Dharr al-Ghifari ؓ that he asked the Holy Prophet ﷺ as to what the Kursi was and what did it look like. He said: 'By Allah, who is the master of my life, the seven heavens and the earth as compared with Kursi are like the small circle of a finger-ring lying on a huge plain.'
In some other narrations it has been stated that Kursi as compared to ` Arsh عرش (Throne) is also like the circle of a finger-ring on a huge plain.
The ninth sentence is: وَلَا يَئُودُهُ حِفْظُهُمَا :'And it does not weary Him to look after them.' It means that supporting the two magnificent creations of the heavens and the earth is not the least burdensome for Allah Almighty since doing so, with the perfect power of the Absolute Master, is easy.
The tenth and the last sentence is: وَهُوَ الْعَلِيُّ الْعَظِيمُ :'And He is the High, the Supreme.' It means that He is most exalted and great in majesty. In the previous nine sentences, the perfections of Allah's being and His attributes were stated. After having seen and understood these, every rational human being is bound to acknowledge that all honour, power and superiority belongs to none but the same Allah Almighty. To sum up, these ten sentences epitomize a description of Allah's Oneness and His perfections with clarity, and in detail.
Allah là Đấng duy nhất đáng được thờ phượng, không ai ngoài Ngài có quyền đó. Ngài là Đấng Bất Diệt, Toàn Năng và không khiếm khuyết; Ngài là Đấng Tự Hữu tồn tại độc lập không cần đến bất cứ tạo vật nào của Ngài, tất cả vạn vật đều phải cần đến Ngài chứ Ngài không cần đến vạn vật trong mọi hoàn cảnh; Ngài không buồn ngủ và không ngủ bởi đó là sự sống toàn mỹ và độc lập của Ngài; mọi vương quyền trong các tầng trời và trái đất đều thuộc về một mình Ngài; không một ai có quyền can thiệp cho ai trước mặt Ngài ngoại trừ ai đó được Ngài cho phép và hài lòng về y; Ngài tận tường và thông toàn mọi việc đã xảy ra trong quá khứ, đang xảy ra ở hiện tại và sẽ xảy ra ở tương lai; không một ai có thể xâm nhập vào kiến thức của Ngài ngoại trừ những gì Ngài muốn cho biết. Kursi - Bệ đặt bàn chân - của Ngài rộng trùm trọn cả các tầng trời và trái đất; tuy nhiên, việc quản lý và bảo vệ trời đất không hề làm Ngài mỏi mệt, Ngài là Đấng Tối Cao bằng bản chất, sự toàn năng và quyền lực vĩ đại của Ngài trong sự thống trị và chi phối.
Commentary
One who holds on to Islam firmly stays protected against destruction and deprivation. It was for this reason that such a person was likened to one who holds on firmly to the 'ring', the looped support of a strong rope, and thus manages to avoid falling down. As there is no danger of such a rope breaking apart and causing a fall, so there is no danger of destruction or loss in Islam -- should somebody just abandon the rope, that would be an entirely different matter. And should somebody abandon Islam itself, that would be an entirely different matter too. (Maulana Thanavi (رح) : Bayin al-Qur'an).
Keeping this verse in view, some people raise objections. They say this verse tells us that there is no compulsion in faith, although the teaching of jihad جھاد and qital قتال (fighting) in Islam appears contrary to this principle.
Looking at this a little carefully, we can find out that the objection is not valid, since the teaching of jihad and qital in Islam is not to coerce people into accepting Faith. Had it been so, why would there be Islamic injunctions of jizyah جزیہ to provide an umbrella of security for kuffar (disbelievers) which protects their life, property and honour? In fact, this is to remove disorder, strife or fasad فساد ، for Allah Almighty dislikes fasad فساد ، which is what the kuffar are after. Therefore, Allah Almighty says:
وَيَسْعَوْنَ فِي الْأَرْضِ فَسَادًا ۚ وَاللَّـهُ لَا يُحِبُّ الْمُفْسِدِينَ
And they go about the earth spreading disorder and Allah does not like those who spread disorder. (5:64)
It is for this reason that Allah Almighty has ordained that the fasad فساد created by these people should be removed by جھاد and qital قتال . So, killing such people is like the killing of serpents, scorpions and their harmful likes.
Islam has firmly banned the killing of women, children, the aged and the crippled etc., even in the heat of jihad on the battlefield, since they are incapable of creating disorder. Similarly, it has stopped the killing of those who become law-abiding citizens by promising to pay jizyah جزیہ (compensatory dues paid by free non-Muslims under Muslim rule against guarantee of the security of their life, property and honour).
This approach of Islam makes it clear that it does not force people to accept and enter Faith, rather far from it, by using it as a method of stopping oppression in the world, it hopes to establish justice and
equity and peace and security. When Sayyidna ` Umar ؓ invited an old Christian woman to accept Islam, she said in reply: انا عجوز کبیرۃ واموت الی قریب : 'I am an old woman nearing death.' Hearing this, Sayyidna ` Umar ؓ did not force her to come into the fold of Islam. In fact, he recited this very verse: لَا إِكْرَاهَ فِي الدِّينِ that is, 'there is no compulsion in Faith.'
Really and truly, coercion and compulsion to make one accept a faith are not possible at all because faith is not related to outward physical response; it relates to the heart. Coercion and compulsion affect nothing but the outsides of physique and this is all that is affected by jihad and qital قتال (fighting in the way of Allah). Consequently, it is just not possible that people can be forced to accept faith through these measures. This proves that the verses of jihad and qital قتال are not contradictory to the verse: لَا إِكْرَاهَ فِي الدِّينِ (There is no compulsion in
Faith). (Mazhari, Qurtubi)
Tidak ada seorang pun yang berhak memaksa orang lain untuk memeluk agama Islam karena Islam adalah agama yang benar dan terang, sehingga tidak perlu ada paksaan kepada siapa pun untuk memeluknya. Sudah terlihat jelas kebenaran dan kesesatan. Siapa yang kafir kepada segala sesuatu yang disembah selain Allah dan berlepas diri darinya, kemudian beriman kepada Allah semata maka dia benar-benar telah berpegang kepada agama dengan sekuat-kuatnya untuk menggapai keselamatan di hari Kiamat. Allah Maha Mendengar ucapan hamba-hamba-Nya, lagi Maha Mengetahui perbuatan mereka, dan akan memberi mereka balasan yang setimpal.
Niko ne može biti prisiljen da prihvati islam, jer je to istinita, jasna vjera, pa nema potrebe da se iko prisiljava. Ispravnost se jasno razlikuje od zablude. Ko uznevjeruje u lažna božanstva, koja se obožavaju pored Allaha, i odrekne ih se, a povjeruje u Allaha Jedinog, takav se uhvatio za vjeru najčvršćom vezom koja će mu biti spas na Sudnjem danu. Allah čuje ono što Njegovi robovi govore, zna njihova djela i shodno tome će ih obračunati i naknadu im dati.
No one is forced to enter the religion of Islam, as it is clearly the true religion and there is no need to force anyone to believe in it. Truth stands clear from falsehood. Whoever rejects all those things that are worshipped besides Allah and frees himself from them, and has faith in Allah alone, has held on to the strongest rope for salvation on the Day of Resurrection and which will never break. Allah hears the statements of His servants, knows their actions and will reward them accordingly.
No Compulsion in Religion
Allah said,
لاَ إِكْرَاهَ فِى الدِّينِ
(There is no compulsion in religion), meaning, "Do not force anyone to become Muslim, for Islam is plain and clear, and its proofs and evidence are plain and clear. Therefore, there is no need to force anyone to embrace Islam. Rather, whoever Allah directs to Islam, opens his heart for it and enlightens his mind, will embrace Islam with certainty. Whoever Allah blinds his heart and seals his hearing and sight, then he will not benefit from being forced to embrace Islam."
It was reported that the Ansar were the reason behind revealing this Ayah, although its indication is general in meaning. Ibn Jarir recorded that Ibn `Abbas said that before Islam, "When (an Ansar) woman would not bear children who would live, she would vow that if she gives birth to a child who remains alive, she would raise him as a Jew. When Banu An-Nadir (the Jewish tribe) were evacuated from Al-Madinah, some of the children of the Ansar were being raised among them, and the Ansar said, `We will not abandon our children.' Allah revealed,
لاَ إِكْرَاهَ فِى الدِّينِ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ
(There is no compulsion in religion. Verily, the right path has become distinct from the wrong path.)"
Abu Dawud and An-Nasa'i also recorded this Hadith. As for the Hadith that Imam Ahmad recorded, in which Anas said that the Messenger of Allah ﷺ said to a man,
«أَسْلِم»
قَالَ: إِنِّي أَجِدُنِي كَارِهًا قَالَ:
«وَإِنْ كُنْتَ كَارِهًا»
("Embrace Islam." The man said, "I dislike it." The Prophet said, "Even if you dislike it.")
First, this is an authentic Hadith, with only three narrators between Imam Ahmad and the Prophet . However, it is not relevant to the subject under discussion, for the Prophet did not force that man to become Muslim. The Prophet merely invited this man to become Muslim, and he replied that he does not find himself eager to become Muslim. The Prophet said to the man that even though he dislikes embracing Islam, he should still embrace it, `for Allah will grant you sincerity and true intent.'
Tawhid is the Most Trustworthy Handhold
Allah's statement,
فَمَنْ يَكْفُرْ بِالطَّـغُوتِ وَيُؤْمِن بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى لاَ انفِصَامَ لَهَا وَاللَّهُ سَمِيعٌ عَلِيمٌ
(Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower) is in reference to, "Whoever shuns the rivals of Allah, the idols, and those that Shaytan calls to be worshipped besides Allah, whoever believes in Allah's Oneness, worships Him alone and testifies that there is no deity worthy of worship except Him, then
فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى
(then he has grasped the most trustworthy handhold.)
Therefore, this person will have acquired firmness in the religion and proceeded on the correct way and the straight path. Abu Al-Qasim Al-Baghawi recorded that `Umar said, "Jibt means magic, and Taghut means Shaytan. Verily, courage and cowardice are two instincts that appear in men, the courageous fights for those whom he does not know and the coward runs away from defending his own mother. Man's honor resides with his religion and his status is based upon his character, even if he was Persian or Nabatian." `Umar's statement that Taghut is Shaytan is very sound, for this meaning includes every type of evil that the ignorant people of Jahiliyyah (pre Islamic era of ignorace) fell into, such as worshipping idols, referring to them for judgement, and invoking them for victory.
Allah's statement,
فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى لاَ انفِصَامَ لَهَا
(then he has grasped the most trustworthy handhold that will never break) means, "He will have hold of the true religion with the strongest grasp." Allah equated this adherence to the firm handhold that never breaks because it is built solid and because its handle is firmly connected. This is why Allah said here,
فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى لاَ انفِصَامَ لَهَا
(then he has grasped the most trustworthy handhold that will never break.)
Mujahid said, "The most trustworthy handhold is Iman (faith)." As-Suddi said that it refers to Islam. Imam Ahmad recorded that Qays bin `Abbad said, "I was in the Masjid when a man whose face showed signs of humbleness came and prayed two Rak`ahs that were modest in length. The people said, `This is a man from among the people of Paradise.' When he left, I followed him until he entered his house, and I entered it after him and spoke with him. When he felt at ease, I said to him, `When you entered the Masjid, the people said such and such things.' He said, `All praise is due to Allah! No one should say what he has no knowledge of. I will tell you why they said that. I saw a vision during the time of the Messenger of Allah ﷺ, and I narrated it to him. I saw that I was in a green garden, ' and he described the garden's plants and spaciousness, `and there was an iron pole in the middle of the garden affixed in the earth and its tip reached the sky. On its tip, there was a handle, and I was told to ascend the pole. I said, `I cannot.' Then a helper came and raised my robe from behind and said to me, `Ascend.' I ascended until I grasped the handle and he said to me, `Hold on to the handle.' I awoke from that dream with the handle in my hand. I went to the Messenger of Allah ﷺ and told him about the vision and he said,
«أَمَّا الرَّوْضَةُ فَرَوْضَةُ الْإِسْلَامِ، وَأَمَّا الْعَمُودُ فَعَمُودُ الْإِسْلَامِ، وَأَمَّا الْعُرْوَةُ فَهِيَ الْعُرْوَةُ الْوُثْقَى، أَنْتَ عَلَى الْإِسْلَامِ حَتَّى تَمُوت»
(As for the garden, it represents Islam; as for the pole, it represents the pillar of Islam; and the handle represents the most trustworthy handhold. You shall remain Muslim until you die.)
This Companion was `Abdullah bin Salam."
This Hadith was also collected in the Two Sahihs; and Al-Bukhari also recorded it with another chain of narration.
Walang pamimilit sa isa man sa pagpasok sa relihiyong Islām dahil ito ang relihiyong totoong malinaw kaya walang pangangailangan dito sa pamimilit sa isa man para rito. Tumampok nga ang pagkagabay sa pagkaligaw. Kaya ang sinumang tumatangging sumampalataya sa bawat anumang sinasambang iba pa kay Allāh, nagpapawalang-kaugnayan doon, at sumasampalataya kay Allāh lamang ay nakakapit nga sa relihiyon sa pamamagitan ng pinakamalakas na lubid na hindi malalagot para sa kaligtasan sa Araw ng Pagbangon. Si Allāh ay Madinigin sa mga sinasabi ng mga lingkod Niya, Maalam sa mga ginagawa nila. Gaganti Siya sa kanila sa mga ito.
Nessuno è obbligato ad unirsi all'Islām, poiché è la religione dell'evidente verità, non ha bisogno di obbligare nessuno ad abbracciarla contro il Suo volere. Ora, la Retta Via è chiaramente distinta dalla perdizione. Colui che ripudia l'adorazione di tutte le altre divinità all'infuori di Allāh e si dissocia da esse, e crede in Allāh, l'Unico, si è affidato alla fede più salda, il mezzo per raggiungere la salvezza nel Giorno del Giudizio. E Allāh è Ascoltatore delle parole dei Suoi sudditi, Sapiente riguardo i loro affari, e li ricompenserà per ciò.
256- Dinde zorlama yoktur. Doğru/hak ile sapıklık/batıl apaçık meydana çıkmıştır. Artık her kim
Tağutu inkar edip Allah’a iman ederse kopmak bilmeyen sapasağlam bir kulpa yapışmış olur. Allah
her şeyi işitendir, bilendir.
256. “Dinde zorlama yoktur.” Bu, İslâm dininin mükemmelliğini açıkça
ortaya koyan bir beyandır. Bu, onun delillerinin mükemmel, âyetlerinin apaçık oluşundandır.
Çünkü o, aklın ve ilmin dinidir. Fıtrat ve hikmetin dinidir. Salah ve ıslahın dinidir. Hakkın ve
doğruluğun dinidir. Bu dinin mükemmel oluşundan ve fıtratların da onu kabule hazır olmalarından
dolayı bu dinin kabul edilmesi için zorlamaya gerek yoktur. Çünkü zorlama kalplerin nefret
ettiği, hakikate ve hakka aykırı olan yahut da delil ve belgeleri gizli olan şeyler için söz
konusudur. Yoksa bu dini öğrenip de onu reddeden ve kabul etmeyen bir kimse bunu ancak inadından
dolayı yapar. Çünkü “Doğru/hak ile sapıklık/batıl apaçık meydana çıkmıştır.” O nedenle hiçbir
kimsenin bu dini reddedip kabul etmemesi halinde ileri süreceği bir mazeret ve delili
kalmamıştır.
Bu gerçeğin böyle olması ile cihadı farz kılan pek çok âyet arasında herhangi bir zıtlık yoktur.
Yüce Allah savaşı, din bütünüyle Allah’ın olsun ve dine saldıran saldırganlar defedilsin diye
emretmiştir. Müslümanlar da cihadın iyi yöneticiyle de günahkâr yöneticiyle de olsa kıyamete
kadar geçerli olduğunu icmâ ile kabul etmişlerdir. Yine aynı şekilde gerek sözle cihad, gerekse
fiilen cihad, dinin sürekli devam eden farzlarındandır. Müfessirler arasından bu âyet-i
kerimenin, cihad âyetleriyle uyuşmadığını zannederek onun cihad âyetleri ile mensuh olduğunu
iddia edenlerin iddiaları hem lafız hem de mana itibari ile zayıftır. Nitekim -dikkat çektiğimiz
üzere- âyet-i kerime üzerinde iyiden iyiye düşünen herkes bunu açıkça görür.
Daha sonra Yüce Allah insanların iki kısma ayrıldıklarını söz konusu etmektedir: Bir kısmı Allah’a O’na hiçbir
şeyi ortak koşmaksızın iman etmiş ve tâğûtu da -ki tâğût, Allah’a imana aykırı olan şirk ve
benzeri hususlardır- inkar etmiştir. İşte bunlar “kopmak bilmeyen sapasağlam bir kulpa yapışmış”
kimselerdir. Onlar doğru din üzere dosdoğru yürümektedir. Allah’ın huzuruna ulaşıncaya, Allah’ın
lütuf ve ihsan yurduna varıncaya kadar da bu yolda yürür giderler.
İkinci kısım insanlar ise âyetin mefhumundan anlaşılmaktadır. Buna göre Allah’a iman etmeyen,
aksine O’nu inkar edip tâğûta iman eden kimseler de ebedi helâke duçar olur ve sonsuz azapta
mahkûm kalır.
“Allah” çeşitli ihtiyaçların farklı dillerde kendisine arz edilmesine rağmen, bütün sesleri, dua edenlerin duasını, niyaz edenlerin yalvarıp yakarmasını “işitendir.”
Kalplerin gizlediklerini de gizli saklı işlerin gizli yanlarını da “bilendir.” O nedenle de
herkese yaptıkları işlerine ve taşıdıkları niyetlerine göre bu ilmi uyarınca karşılık
verecektir.
"Tidak ada paksaan untuk (memasuki) agama (Islam); sung-guh telah jelas jalan yang benar dari jalan yang sesat.
Karena itu barangsiapa yang ingkar kepada Thaghut dan beriman kepada Allah, maka sungguh dia
telah berpegang kepada buhul tali yang amat kuat yang tidak akan putus. Dan Allah Maha Mendengar
lagi Maha Mengetahui." (Al-Baqarah: 256).
(256) Ayat ini menerangkan tentang kesempurnaan ajaran Islam, dan
bahwasanya karena kesempurnaan bukti-buktinya, kejelasan ayat-ayat dan ia merupakan agama akal
sehat dan ilmu, agama fitrah dan hikmah, agama kebaikan dan perbaikan, agama kebenaran dan jalan
yang lurus, karena kesempurnaannya dan penerimaan fitrah terhadapnya, maka Islam tidak
memerlukan pemaksaan, karena pemaksaan itu terjadi pada suatu perkara yang dijauhi oleh hati,
tidak memiliki hakikat dan kebenaran, atau ketika bukti-bukti dan ayat-ayatnya tidak ada. Maka
barangsiapa yang telah mengetahui ajaran ini dan dia menolaknya, maka hal itu di-dasari karena
kedurhakaannya, karena, ﴾ قَد تَّبَيَّنَ ٱلرُّشۡدُ مِنَ ٱلۡغَيِّۚ ﴿ "sungguh telah jelas jalan yang benar dari jalan yang sesat," hingga tidak ada suatu alasan pun bagi seseorang dan tidak pula hujjah apabila dia menolak dan tidak menerimanya.
Tidak ada perselisihan antara pengertian ayat ini dengan ayat-ayat lainnya yang mengharuskan berjihad, karena Allah telah memerintahkan untuk berperang agar agama Allah semuanya hanya milik Allah, dan demi memberantas kesewenang-wenangan orang-orang yang melampaui batas terhadap agama. Kaum Mus-limin telah berijma' bahwa jihad itu tetap berlaku bersama pemim-pin yang baik maupun yang pendosa, dan bahwasanya jihad itu di antara kewajiban-kewajiban yang berkesinambungan, baik jihad perkataan maupun jihad perbuatan. Dan siapa saja di antara ahli tafsir yang berpendapat bahwa ayat ini meniadakan ayat-ayat jihad hingga mereka menyatakan dengan tegas bahwa ayat-ayat jihad itu telah dihapus, maka pendapat mereka itu lemah secara lafazh maupun makna, sebagaimana hal itu jelas sekali bagi orang-orang yang merenungkan ayat yang mulia ini, sebagaimana juga telah kami jelaskan sebelumnya.
Kemudian Allah تعالى menyebutkan pembagian manusia kepada dua bagian: Pertama, manusia yang beriman kepada Allah semata yang tidak ada sekutu bagiNya dan kafir kepada thaghut -yaitu segala hal yang meniadakan keimanan kepada Allah dari kesyirikan dan selainnya- maka orang ini ﴾
ٱسۡتَمۡسَكَ بِٱلۡعُرۡوَةِ ٱلۡوُثۡقَىٰ ﴿ "telah berpegang kepada buhul tali yang amat kuat yang tidak akan putus" yakni yang tidak ada putusnya, bahkan dia tegak di atas ajaran yang benar hingga sampai kepada Allah dan negeri kemuliaanNya. Dan yang kedua dapat diambil dari pemahaman terbalik ayat ini yaitu bahwa barangsiapa yang tidak beriman kepada Allah bahkan dia kafir kepadaNya dan beriman kepada thaghut, maka dia akan binasa dengan kebinasaan yang abadi dan disiksa dengan siksaan yang selamanya.
Dan FirmanNya, ﴾ وَٱللَّهُ سَمِيعٌ ﴿ "Dan Allah Maha Mendengar," yakni kepada segala suara dengan segala macam perbedaan bahasanya menurut segala bentuk kebutuhannya, dan juga Maha Mendengar akan doa orang-orang yang bermunajat dan ketundukan orang-orang yang merendahkann diri (kepadaNya), ﴾ عَلِيمٌ ﴿ "lagi Maha Mengetahui" segala yang
disembunyikan dalam hati, dan segala perkara yang tersembunyi dan tidak nampak, hingga Dia
mem-balas setiap orang sesuai dengan apa yang diperbuatnya dari niat maupun amalannya.
İslam dinine girişte herhangi bir kimseye zorlama yoktur. Çünkü İslam; apaçık ve hak dindir. Hiç kimsenin (dine girmek için) zorlanmasına ihtiyacı yoktur. Hak yol batıl yoldan ayrılmıştır. Kim, Allah'ın dışında ibadet edilen her şeyi reddeder ve onlardan uzak durur ve tek olan Allah'a iman ederse kıyamet günü kurtuluşa erinceye kadar kopmayacak olan en güçlü vesile ile İslam dinine yapışmış ve tutunmuş olur. Allah, kullarının söylediklerini hakkıyla işiten, yaptıklarını hakkıyla gören (kıyamet günü kullarına) yapmış oldukları şeylerin karşılığını verecek olandır.
Không có sự ép buộc ai đó gia nhập Islam, bởi Islam là tôn giáo chân lý quá rõ ràng nên không cần phải ép buộc bất cứ ai gia nhập. Quả thật, điều chân lý luôn rõ ràng và chắc chắn có thể phân biệt được với điều ngụy tạo và lầm lạc. Thế nên, ai phủ nhận và vô can với mọi thứ được thờ phượng ngoài Allah và có đức tin nơi một mình Allah thì y đã bám chặt tôn giáo một cách mạnh mẽ và vững chắc, y sẽ không vuột khỏi sự cứu rỗi vào Ngày Phán Xet. Và Allah luôn nghe thấu mọi lời nói của đám nô lệ của Ngài, tận tường hết mọi cử chỉ của họ và sẽ ban thưởng tương xứng cho họ.
Personne n’est contraint d’embrasser l’Islam. Comme cette religion est la vérité claire, il n’est pas besoin de contraindre quiconque de l’embrasser. La droiture est maintenant distinguée de l’égarement. Ainsi, celui qui mécroit en tout ce qui est adoré en dehors d’Allah et s’en désavoue, et croit en Allah se cramponne à la religion de la manière la plus forte et ce lien ne peut se briser le Jour de la Résurrection.
Allah entend les paroles de Ses serviteurs, connaît leurs agissements et les rétribuera pour tout cela.
Nadie está obligado a abrazar el Islam. Dado que esta religión es la clara verdad, no hay necesidad de obligar a nadie a aceptarla. Se puede distinguir el camino recto del desvío. Así, aquel que descrea de los falsos ídolos, los desapruebe y crea en Al‑lah, se aferra a la religión de la manera más firme y este lazo no puede romperse el Día de la Resurrección. Al‑lah escucha las palabras de Sus siervos, conoce sus acciones y los retribuirá por ellas.
Unlike sincere devotees, there are some who never accept religion at the cost of the surrender of their being. They are never serious in matters of religion, and as a result believe that intercession by certain religious seers or the performance of certain rituals, or the observance of certain forms is enough to earn salvation in the Hereafter. Due to their insincerity about the Hereafter, they fail to understand that Doomsday is the Day of the manifestation of God’s power and majesty. Hoping that the performance of certain superficial rituals might earn them God Almighty’s pleasure is indeed an underestimation of God’s divinity. This only increases their sinfulness in the eyes of God. The truth comes to one in the form of arguments, and one who is not sincere summarily rejects them. This is one of Satan’s temptations. Guidance comes only to those who scrupulously resist Satan’s temptations and, recognizing the divine arguments, wholeheartedly concur in them.
Allah melindungi orang-orang yang beriman kepada-Nya. Dia membimbing, menolong, dan mengeluarkan mereka dari gelapnya kekafiran dan kebodohan menuju terangnya iman dan ilmu. Sebaliknya, orang-orang kafir itu, pelindung mereka ialah setan-setan dan berhala-berhala yang menyulap kekafiran agar tampak indah di mata mereka, kemudian mereka mengeluarkan orang-orang kafir itu dari terangnya iman dan ilmu menuju gelapnya kekafiran dan kebodohan. Mereka itulah penghuni neraka yang akan tinggal di dalamnya untuk selama-lamanya.
Allah stated that whoever follows what pleases Him, He will guide him to the paths of peace, that is Islam, or Paradise. Verily, Allah delivers His believing servants from the darkness of disbelief, doubt and hesitation, to the light of the plain, clear, explained, easy and unequivocal truth. He also stated that Shaytan is the supporter of the disbelievers who beautifies the paths of ignorance and misguidance that they follow, thus causing them to deviate from the true path into disbelief and wickedness.
أُولَـئِكَ أَصْحَـبُ النَّارِ هُمْ فِيهَا خَـلِدُونَ
(Those are the dwellers of the Fire, and they will abide therein forever.)
This is why Allah mentioned the light in the singular while mentioned the darkness in the plural, because truth is one, while disbelief comes as several types, all of which are false. Similarly, Allah said,
وَأَنَّ هَـذَا صِرَطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلاَ تَتَّبِعُواْ السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ ذَلِكُمْ وَصَّـكُمْ بِهِ لَعَلَّكُمْ تَتَّقُونَ
(And verily, this is my straight path, so follow it, and follow not (other) paths, for they will separate you away from His path. This He has ordained for you that you may have Taqwa) 6:153,
وَجَعَلَ الظُّلُمَـتِ وَالنُّورَ
(And originated the darknesses and the light) 6:1, and,
ظِلَـلُهُ عَنِ الْيَمِينِ
(to the right and to the lefts) 16: 48
There are many other Ayat on the subject that mention the truth in the singular and falsehood in the plural, because of falsehood's many divisions and branches.
"Allah Pelindung orang-orang yang beriman, Dia mengeluar-kan mereka dari kegelapan (kekafiran) kepada cahaya (Iman). Dan orang-orang
yang kafir, pelindung-pelindungnya ialah setan, yang mengeluarkan mereka dari cahaya kepada
kegelapan (keka-firan). Mereka itu adalah penghuni neraka; mereka kekal
di dalam-nya." (Al-Baqarah: 257).
(257) Ayat ini merupakan rangkaian dari ayat sebelumnya. Ayat yang
sebelumnya itu merupakan dasar sedangkan ayat ini adalah manifestasinya. Allah تعالى mengabarkan
bahwasanya orang-orang yang beriman kepadaNya dan mereka membenarkan ke-imanan mereka dengan
menunaikan kewajiban-kewajiban keimanan dan meninggalkan segala perkara yang meniadakannya,
Allah adalah wali mereka dan menjadikan mereka sebagai orang-orang yang dicintai dengan
kecintaanNya yang istimewa, dan Dia me-nangani pendidikan mereka. Maka Allah mengeluarkan mereka
dari kegelapan kejahilan, kekufuran, kemaksiatan, kelalaian, dan keberpalingan menuju kepada
cahaya ilmu, keyakinan, keimanan, ketaatan, dan penerimaan yang total terhadap Rabb mereka, dan
Allah menerangi hati mereka dengan apa yang dipancarkanNya ke dalamnya dari cahaya wahyu dan
keimanan, memudahkan mereka kepada kemudahan, dan menjauhkan mereka dari perkara yang sulit.
Adapun orang-orang yang kafir, tatkala mereka loyal (ber-wala`) kepada
selain Wali mereka yang haq (Allah تعالى) maka Allah menyerahkan urusan
mereka kepada apa yang telah mereka sendiri jadikan wali untuk diri mereka, menghinakan mereka,
mewakilkan pemeliharaan mereka kepada wali yang mereka pilih, yang sama sekali tidak memiliki
manfaat dan mudarat. Maka wali-wali mereka itu menyesatkan dan menyengsarakan mereka serta
menghalangi mereka dari petunjuk ilmu yang bermanfaat dan amal shalih dan juga menghalangi
mereka mendapatkan kebahagiaan hingga nerakalah yang menjadi tempat kembali mereka, mereka kekal
di dalamnya selamanya. Ya Allah, jadikanlah kami termasuk di antara orang-orang yang mana Engkau
menjadi wali mereka.
Allāhٱللَّهِ tutela coloro che credono in Lui, li sostiene e li fa uscire dall'oscurità della miscredenza e dell'ignoranza verso la luce della fede e della sapienza; mentre per i miscredenti, i loro idoli sono gli impostori che hanno abbellito loro la miscredenza: Li hanno fatti uscire dalla luce della fede e della conoscenza verso l'oscurità della miscredenza e dell'ignoranza. Costoro sono gente del Fuoco, e vi resteranno in eterno.
Si Allāh ay tumatangkilik sa mga sumampalataya sa Kanya: nagtutuon sa kanila, nag-aadya sa kanila, at nagpapalabas sa kanila mula sa mga kadiliman ng kawalang-pananampalataya at kamangmangan tungo sa liwanag ng pananampalataya at kaalaman. Ang mga tumangging sumampalataya, ang mga katangkilik nila ay ang mga kaagaw [kay Allāh] at ang mga anito, na nagpaganda para sa kanila ng kawalang-pananampalataya kaya nagpalabas ang mga ito sa kanila mula sa liwanag ng pananampalataya at kaalaman tungo sa mga kadiliman ng kawalang-pananampalataya at kamangmangan. Ang mga iyon ay ang mga maninirahan sa Apoy; sila ay doon mga mamamalagi magpakailanman.
257- Allah iman edenlerin velisidir. Onları karanlıklardan nura çıkarır. Kâfirlerin dostları ise
tâğûttur. Onlar da onları (dostlarını) nurdan karanlıklara çıkarırlar.
İşte onlar ateş ehlidirler. Onlar orada ebediyen kalacaklardır.
257. Bu âyeti kerime bir önceki âyet-i kerimenin sonucu niteliğindedir. Bir önceki âyet-i kerime
esas mesabesinde bu da onun bir meyvesi durumundadır. Yüce Allah, Allah’a iman edip imanın
gereklerini yerine getirmek, ona aykırı olan şeyleri terk etmek sureti ile imanlarındaki
samimiyetlerini ispat edenlerin velisi olduğunu, özel dostluğu ile onları veli/dost edindiğini
haber vermektedir. O nedenle de onları terbiye etmeyi de üzerine alır, onları bilgisizliğin,
küfrün, masiyetlerin, gafletin ve haktan yüz çevirmenin karanlıklarından; ilmin, kesin bilginin,
imanın, itaatın ve Rablerine tam anlamı ile yönelişin nuruna çıkartır. Kalplerini oralara
bıraktığı vahiy ve iman nuru ile aydınlatır. Kolay olana doğru gitmeleri için onlara kolaylık
verir ve zor olandan da onları uzaklaştırır.
Kâfir olanlara gelince; onlar gerçek dost edinmeleri gereken yüce Rab’den başkasını dost
edindiklerinden dolayı, Allah da onları dost edindikleriyle baş başa bırakır. Onları yardımsız
bırakır, onları hiçbir fayda ve hiçbir zarara güçleri yetmeyen veli/dost edindikleri kimselerin
gözetimine havale eder. Onlar da kendilerini dost edinenleri saptırır, bedbahtlığa sürükler,
faydalı ilmin hidâyetinden ve salih amelden onları mahrum eder. Mutluluktan onları yoksun
bırakırlar. Cehennem ateşi onların barınakları olacak ve orada ebediyyen kalacaklardır.
Allah’ım! Bizleri dost edindiğin kimselerin arasına kat!
Allah bảo hộ những người có đức tin, Ngài sẽ phù hộ và giúp đỡ họ, Ngài đưa họ từ nơi tối tăm của sự vô đức tin và ngu muội ra ánh sáng của đức tin Iman và kiến thức. Và những kẻ vô đức tin, những tên bảo hộ của chúng là những bục tượng, những thần linh mà chúng đã tưởng tượng và dựng lên, đưa chúng từ ánh sáng của đức tin Iman và kiến thức để đến với nơi tối tăm của sự vô đức tin và ngu muội. Những kẻ đó sẽ làm bạn với Hỏa Ngục nơi mà chúng sẽ phải ở mãi mãi và đời đời.
God takes care of those who have faith in Him. He grants them success and victory and takes them out of the darkness of disbelief and ignorance into the light of faith and knowledge. The friends of the disbelievers are Satan and his assistants who make disbelief seem beautiful to them and who take them from the light of faith and knowledge into the darkness of disbelief and ignorance. They are the people of the Fire who will remain there forever. Allah takes care of those who have faith in Him: He gives them success and victory and takes them out of the darkness of disbelief and ignorance into the light of faith and knowledge. The friends of the disbelievers are Satan and his assistants who make disbelief seem beautiful to them, and who take them from the light of faith and knowledge into the darkness of disbelief and ignorance. They are the people of the fire of Hell who will live there eternally.
Allah čuva one koji vjeruju, upućuje ih na Pravi put, pomaže ih, i izbavlja ih iz tmina nevjerstva i neznanja na svjetlo vjerovanja i znanja. Što se tiče nevjernika, njihovi "zaštitnici" su sudruzi i idoli koje su Allahu pripisali, koji su im nevjerstvo uljepšali, i koji su ih izveli iz svjetla vjerovanja i znanja i uveli u tmine nevjerovanja i neznanja. To su stanovnici Vatre, u kojoj će vječno boraviti.
Allah, kendisine iman edenleri dost edinir, onları başarılı kılar ve onlara yardım eder. Onları küfrün ve cehaletin karanlıklarından imanın ve ilmin nuruna çıkarır. Kâfirlerin dostları, Allah'a ortak koşulan ortaklar ve putlardır. Onlara küfrü süslü göstermişlerdir. Onları imanın ve ilmin nurundan, küfrün ve cehaletin karanlıklarına çıkarırlar. İşte bunlar cehennem ehlidirler ve orada ebedî bir şekilde kalacaklardır.
Allah prend pour alliés ceux qui croient en Lui. Il leur facilite leur affaire, les soutient et les sort des ténèbres de la mécréance et de l’ignorance vers la lumière de la foi et la science, tandis que ceux qui mécroient ont pour alliés les fausses divinités et les idoles qui leur ont embelli la mécréance, les faisant sortir de la lumière de la foi et de la science vers les ténèbres de la mécréance et de l’ignorance.
Ceux-là sont les gens de l’Enfer, où ils demeureront éternellement.
Al‑lah toma como aliados y protege a aquellos que creen en Él. Les aligera sus asuntos, les brinda sostén y los saca de las tinieblas de la incredulidad y la ignorancia hacia la luz de la fe y el conocimiento, mientras que los incrédulos tienen por aliados a los falsos ídolos que los atraen a la incredulidad, les hacen salir de la luz de la fe y del conocimiento hacia las tinieblas de la incredulidad y la ignorancia.
Commentary
This verse also tells us that faith ('Iman ایمان ) is the greatest blessing
and disbelief (kufr کفر ) is the greatest misfortune, and that there is darkness in friendship with those who disbelieve (kuffar کُفار ).
The Debate Between Ibrahim Al-Khalil and King Nimrod
The king who disputed with Ibrahim was King Nimrod, son of Canaan, son of Kush, son of Sam, son of Noah, as Mujahid stated. It was also said that he was Nimrod, son of Falikh, son of `Abir, son of Shalikh, son of Arfakhshand, son of Sam, son of Noah. Mujahid said, "The kings who ruled the eastern and western parts of the world are four, two believers and two disbelievers. As for the two believing kings, they were Sulayman bin Dawud and Dhul-Qarnayn. As for the two disbelieving kings, they were Nimrod and Nebuchadnezzar." Allah knows best.
Allah said,
أَلَمْ تَرَ
(Have you not looked) meaning, "With your heart, O Muhammad!"
إِلَى الَّذِى حَآجَّ إِبْرَهِيمَ فِى رِبِّهِ
(at him who disputed with Ibrahim about his Lord) meaning, about the existence of Allah. Nimrod denied the existence of a god other than himself, as he claimed, just as Fir`awn said later to his people,
مَا عَلِمْتُ لَكُمْ مِّنْ إِلَـهٍ غَيْرِى
(I know not that you have a god other than me) 28:38.
What made Nimrod commit this transgression, utter disbelief and arrant rebellion was his tyranny and the fact that he ruled for a long time. This is why the Ayah continued,
أَنْ آتَـهُ اللَّهُ الْمُلْكَ
(Because Allah had given him the kingdom. )
It appears that Nimrod asked Ibrahim to produce proof that Allah exists. Ibrahim replied,
رَبِّيَ الَّذِى يُحْىِ وَيُمِيتُ
(My Lord is He Who gives life and causes death) meaning, "The proof of Allah's existence is the creations that exist after they were nothing and perish after they had existed. This only proves the existence of the Creator, Who does what He wills, for these things could not have occurred on their own without a Creator who created them, and He is the Lord that I call to for worship, Alone without a partner."
This is when Nimrod said,
أَنَا أُحْىِ وَأُمِيتُ
(I give life and cause death.)
Qatadah, Muhammad bin Ishaq and As-Suddi said that he meant, "Two men who deserved execution were to be brought before me, and I would command that one of them be killed, and he would be killed. I would command that the second man be pardoned, and he would be pardoned. This is how I bring life and death." However, it appears that since Nimrod did not deny the existence of a Creator, his statement did not mean what Qatadah said it meant. This explanation does not provide an answer to what Ibrahim said. Nimrod arrogantly and defiantly claimed that he was the creator and pretended that it was he who brings life and death. Later on, Fir`awn imitated him and announced,
مَا عَلِمْتُ لَكُمْ مِّنْ إِلَـهٍ غَيْرِى
(I know not that you have a god other than me) 28: 38.
This is why Ibrahim said to Nimrod,
فَإِنَّ اللَّهَ يَأْتِى بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ
(Verily, Allah brings the sun from the east; then bring it you from the west.)
This Ayah means, "You claim that it is you who brings life and death. He who brings life and death controls the existence and creates whatever is in it, including controlling its planets and their movements. For instance, the sun rises everyday from the east. Therefore, if you were god, as you claimed, bringing life and death, then bring the sun from the west." Since the king was aware of his weakness, inadequacy and that he was not able to reply to Ibrahim's request, he was idle, silent and unable to comment. Therefore, the proof was established against him. Allah said,
وَاللَّهُ لاَ يَهْدِى الْقَوْمَ الظَّـلِمِينَ
(And Allah guides not the people, who are wrongdoers) meaning, Allah deprives the unjust people of any valid proof or argument. Furthermore, their false proof and arguments are annulled by their Lord, and they have earned His anger and will suffer severe torment.
The meaning that we provided is better than the meaning that some philosophers offered, claiming that Ibrahim used the second argument because it was clearer than the first one. Rather, our explanation asserts that Ibrahim refuted both claims of Nimrod, all praise is due to Allah.
As-Suddi stated that the debate between Ibrahim and Nimrod occurred after Ibrahim was thrown in the fire, for Ibrahim did not meet the king before that day.
O Prophet, do you know about the arrogance of the rebellious one who argued with Abraham about Allah’s Lordship and Oneness? This happened because Allah had given him the power to rule, yet he transgressed and took advantage of his position. Abraham explained to him the attributes of his Lord by saying, ‘My Lord is the One Who gives life to the creation and causes them to die’. The rebel stubbornly said, ‘I too can give life and cause death. I can kill whomever I wish and pardon whomever I wish’. Abraham then put forward another stronger argument by saying to him, ‘The Lord I worship is the One Who brings the sun from the direction of the east; so, you should bring it from the direction of west!’ The rebel was shocked and defeated by this strong argument. Allah does not allow wrongdoers to be guided and traverse His Path because of their disobedience and rebellion.
Profeta, ¿has oído una insolencia mayor que la de aquel tirano que discutió con Abraham u acerca del Señorío de Al‑lah y Su Unicidad? Se comportaba así porque Al‑lah lo había convertido en rey y él se volvió un opresor. Abraham le explicó los atributos de su Señor diciendo: “Mi Señor es Aquel que da vida a las criaturas y las hace morir.” El tirano replicó con terquedad: “Yo también doy la vida y doy la muerte, porque quito la vida a quien quiero y otorgo la gracia de vivir a quien deseo”. Abraham u esgrimió entonces un argumento más conveniente y dijo: “Mi Señor, Aquel que yo adoro, hace salir el Sol por el oriente. Hazlo tú salir por el occidente.” El tirano quedó entonces desconcertado y dejó de discutir, vencido por la fuerza del argumento. Al‑lah no facilita a los injustos tomar Su vía a causa de sus injusticias y su tiranía.
Hai visto, o Profeta, l'audacia del tiranno che discusse con Ibrahīm, pace a lui, riguardo la Maestà di Allāh e la Sua Unicità? Si insuperbì perché Allāh gli concesse il Regno, e Ibrāhīm gli chiarì i Segni del suo Dio, dicendo: "Il mio Dio concede la vita alle creature e le fa morire". Disse il tiranno, con ostinazione: "Io concedo la vita e la morte a chi voglio, poiché uccido l'uno e perdono l'altro". Ibrahīm, la pace sia con lui, gli portò un'altra prova più convincente. Disse lui: "In verità, il mio Dio, il Quale adoro, fa sorgere il sole dall'Oriente; prova tu a farlo sorgere dall'Occidente". Il tiranno rimase scosso e cessò la discussione, poiché la prova era schiacciante. E Allāh non guida gli ingiusti al Suo sentiero, a causa della loro ingiustizia e tirannia.
Nakaalam ka ba, O Propeta, ng higit na kataka-taka kaysa sa kapangahasan ng maniniil na nakipagtalo kay Abraham – sumakanya ang pagbati ng kapayapaan – hinggil sa pagkapanginoon ni Allāh at paniniwala sa kaisahan Niya? Naganap nga sa kanya iyon dahil si Allāh ay nagbigay sa kanya ng paghahari kaya nagmalabis siya. Nilinaw sa kanya ni Abraham ang mga katangian ng Panginoon nito, na nagsasabi: "Ang Panginoon ko ay ang nagbibigay-buhay sa mga nilikha at nagbibigay-kamatayan sa mga ito." Nagsabi ang maniniil bilang pagmamatigas: "Ako ay nagbibigay-buhay at nagbibigay-kamatayan sa pamamagitan ng pagpatay ko sa sinumang niloloob ko at pagpapaumanhin ko sa sinumang niloloob ko." Kaya nagdala sa kanya si Abraham – sumakanya ang pagbati ng kapayapaan – ng isa pang katwirang higit na mabigat. Nagsabi ito sa kanya: "Tunay na ang Panginoon kong sinasamba ko ay nagpaparating sa araw mula sa dakong silangan kaya magparating ka nito mula sa dakong kanluran." Kaya walang nangyari sa maniniil kundi nalito siya, kinapos siya ng katwiran, at nadaig siya dahil sa lakas ng katwiran. Si Allāh ay hindi nagtutuon sa mga tagalabag sa katarungan para sa pagtahak sa landas Niya dahil sa kawalang-katarungan nila at pagmamalabis nila.
258- Allah kendisine hükümdarlık verdi diye Rabbi hakkında İbrahim ile mücalede edeni görmedin mi? Hani İbrahim:“Benim Rabbim dirilten ve öldürendir” deyince O: “Ben de diriltir ve öldürürüm”
demişti. İbrahim:“Allah güneşi doğudan getiriyor, haydi sen de onu batıdan getir (bakalım)” deyince o kâfir şaşırıp kalmıştı. Allah zalimler
topluluğuna yol göstermez.
258. Yüce Allah geçmiş ümmetlerin ve peygamberlerin haberlerinden kendisi vasıtası ile
gerçeklerin açıkça ortaya çıktığı ve tevhide dair çeşitli kesin delillerin ortaya konulduğu bir
kısmını bize anlatmaktadır. Yüce Allah dostu İbrahim aleyhisselam’ın, zorba hükümdar ile olan
tartışmasını bize haber vermektedir. Söz konusu bu zorba hükümdar, Babilli Nemrut’tu. O,
Allah’ın varlığını kabul etmeyen, alemlerin Rabbini inkâr eden ateist bir kimse idi. O, herhangi
bir şüphe ve hiçbir tereddüt bulunmayan, herhangi bir izahı gerektirmeyen bir hususta İbrahim’le
tartışıp ona karşı delil getirmeye kalkışmıştı. Söz konusu bu husus ise Yüce tevhid ve Allah’ın
rububiyetidir ki bu, en açık ve en belirgin hakikattir. Ancak bu zorba, hükümranlığına aldanmış
ve hükümranlığı onu azdırmıştı. Öyle ki sonunda Allah’ın varlığını inkâr edecek hale gelmişti.
Bu nedenle de Allah’ın Muhammed sallallahu aleyhi ve sellem dışında hiçbir peygambere vermediği
ilim ve yakîni ihsan etmiş olduğu büyük peygamber İbrahim aleyhisselam ile tartışmaya
kalkışmıştı.
İbrahim onunla tartışması esnasında:“Benim Rabbim dirilten ve öldürendir” demişti; yani
bütün mahlukatı tek başına yaratan, idare eden, hayat veren ve öldüren O’dur. İbrahim bu konuda
en açık delil olan öldürme ve diriltmeyi söz konusu etmişti. Ancak o zorba kişi, iftira yoluna saparak:“Ben de diriltir ve öldürürüm” demişti. Bununla “Ben de öldürmek istediğimi öldürürür, hayatta bırakmak istediğimi de hayatta bırakırım”
demek istemişti. Bunun ise bir gerçeği saptırma ve bir kelime oyunu olduğu, asıl maksattan yan
çizmek olduğu bilinen bir husustur. Çünkü İbrahim’in asıl maksadı hayatı yokken tek başına var
eden ve ölülere hayat verenin de ecelleri gelince insanları da diğer canlıları da birtakım
sebeplere bağlı olsun olmasın öldürenin de Allah olduğudur.
İbrahim onun gerçekleri saptırdığını ve bazı kıt akıllı kimselerce kabul edilmesi muhtemel olan gerekçeler ileri sürdüğünü görünce; eğer iddia ettiği gibi ise onu şu sözünü doğrulamakla karşı karşıya bırakarak şöyle dedi:“Allah güneşi doğudan getiriyor, haydi sen de onu batıdan getir.” Bunun
üzerine “o kâfir şaşırıp kaldı.” Kalakalmış, ileri sürecek bir delili
kalmamış ve uyandırdığı şüphe çürüyüp gitmişti. İbrahim’in burada yaptığı, bir delili bırakıp
bir başka delil sunmak değildir. Aksine o, Nemrud’u eğer iddiasında doğru ise bu iddiasını
delillendirmeyi sürdürmesini isteyerek susturmak istemişti. İbrahim böylelikle saptırma, yan
çizme ve yalan propagandaya kabil olmayan bir delil ile karşısına çıkmıştı.
Nakli, akli ve fıtri bütün deliller, Allah’ın vahdaniyetine şahittir, O’nun tek başına yaratıcı
ve yönetici olduğunu ortaya koymaktadır. Bu niteliğe sahip olan ise tek başına ibadete layıktır.
O’ndan başka kimse buna layık olamaz. Bütün peygamberler bu büyük esası ittifakla
bildirmişlerdir. Hakkı bile bile kabul etmeyen bu inatçı zorba gibi olanlardan başkası bu
gerçeği inkâr etmez. İşte bu, tevhidin delilleri arasındadır.
Daha sonra Yüce Allah kudret, öldükten sonra diriltme ve amellerin karşılıklarını verme sıfatlarına dair delilleri söz konusu ederek şöyle buyurmaktadır:
Chắc chắn Ngươi - hỡi Nabi - sẽ thấy kỳ lạ và không tin được về tính ngông cuồng của tên bạo chúa (Nimrud) đã tranh luận với Ibrahim về quyền năng của Allah. Quả thật, sau khi hắn được ban cho quyền bính thì trở nên ngông cuồng quá mức. Ibrahim đã trình bày cho hắn biết về quyền năng của Thượng Đế, Y nói: Thượng Đế của tôi là Đấng có quyền năng làm cho sống và làm chết vạn vật. Tên bạo chúa khoác lác một cách ngông cuồng: Ta cũng có quyền năng làm cho sống và làm cho chết bởi việc ra lệnh giết bất cứ ai ta muốn và chừa lại bất cứ ai ta muốn. Ibrahim trình bày một bằng chứng khác mạnh mẽ hơn, Y nói: Quả thật, Thượng Đế mà tôi đang thờ phượng có quyền năng làm cho mặt trời mọc từ hướng đông, vậy ngài có thể làm cho nó mọc từ hướng tây không? Thế là tên bạo chúa lúng túng vì đuối lý trước bằng chứng mà Ibrahim đã trình bày. Quả thật, Allah không phù hộ đám người lầm lạc, bất công, bạo ngược.
Ey Peygamber! İbrahim -aleyhisselam- ile Allah'ın rububiyeti ve tevhidi hakkında tartışıp çekişen şu azgın adamın cüretkârlığından daha çok şaşılacak bir şey gördün mü? Bu azgın adamdan bu cüretkâr tavır meydana gelmiştir. Çünkü o, Allah'ın kendisine mülk verdiği bir kimsedir. İbrahim -aleyhisselam- ona, Rabbinin sıfatlarını açıklayarak şöyle demiştir: "Benim Rabbim yaratılmış olan varlıkları yaşatan ve onları öldürendir." Azgın olan o kimse ise inat ile; "İstediğimi öldürüp istediğimi bağışlayarak ben de öldürür ve yaşatırım." dedi. Bunun üzerine İbrahim -aleyhisselam- ona, daha büyük bir delil ile geldi ve şöyle dedi: "Muhakkak ki benim Rabbim güneşi doğduğu yerden getirir, sen de güneşi batıdan getirsene!" dedi. Bu güçlü ve üstün gelen delil karşısında azgın kimse şaşırdı ve kesiliverdi. Allah, zulümleri ve azgınlıkları sebebi ile zalimleri kendi yolunu tutmak hususunda muvaffak kılmaz.
O Vjerovjesniče, da li si vidio nešto čudnije od smjelosti silnika koji se raspravljao sa Ibrahimom, alejhis-selam, o Allahovom gospodarenju i o Allahovoj jednoći? To je uradio zato što mu je Allah dao vlast pa se on uzoholio, i Ibrahim mu je objasnio svojstva svog Gospodara rekavši: "Moj Gospodar je Onaj Koji oživljava i usmrćuje stvorenja." Silnik prkosno reče: "Ja oživljavam i umrtvljujem tako što ubijem koga hoću i pomilujem koga hoću." Nakon toga mu je Ibrahim, alejhis-selam, dao veći dokaz rekavši: "Moj Gospodar Kojeg obožavam čini da Sunce izađe na istoku, pa ti učini da izađe na zapadu." Silnik se zbunio i ušutio, jer je pobijeđen dokazom. A Allah nepravednike ne upućuje da krenu Njegovim putem, zbog njihove nepravde i oholosti.
The verse refers to Namrud نمرود ، the emperor of Babylon, who denied the very existence of God and had a debate with Sayyidna Ibrahim (علیہ السلام) on this issue. Allah has given him political power over a large territory. He should have been grateful to his Lord. But, on the contrary, his political power inflated him with pride and arrogance; he started denying the very existence of Him. It is in this context that the Holy Qur'an says: 'the one who argued with Ibrahim about his Lord, because Allah had given him kingship."
In the course of argument, he asked Ibrahim (علیہ السلام) about the basic attributes of God. He replied, "My Lord is the One who gives life and brings death." The foolish king did not understand the real nature of 'giving life' and 'bringing death.' Therefore, he argued that he, too, can kill anyone through his order and bring thereby death to him and can also let off a person sentenced to death and give thereby life to him. Obviously, his argument was totally absurd, because 'giving life' means to give life to something lifeless56.
56. And 'bringing death' means power which may remove the life from every living creature without a necessary intervention of an apparent cause.
When Sayyidna Ibrahim (علیہ السلام) felt that his addressee is unable to understand the real nature of 'giving life' and 'bringing death,' he switched over to another argument and said, "Allah brings the sun out from the East, now, you bring it out from the West." Here the king was baffled and could not answer the Abrahimic argument. But even after the truth became clear to him, he did not accept the guidance. Hence the Qur'anic statement: "And Allah does not put the unjust people on the right path."
Injunctions and related considerations
1. It is evident from the words used in the verse that if an infidel is given political power or a high worldly status, there is no harm (for a Muslim) in referring to him as a holder of that position (Qurtubi).
2. The verse also affirms the permissibility of having debate with such an infidel in order to manifest the difference between right and wrong.
3. Some people doubt the validity of the last argument of Sayyidna Ibrahim (علیہ السلام) ، because Namrud نمرود could have refuted it by a counter demand from Ibrahim (علیہ السلام) and could have said, "If there is a God, let Him bring the sun out from the West."
But it is obvious that he could not come out with this counter-demand. The reason is that as soon as he heard the argument, he came to the conclusion that (he himself or anybody else cannot bring out the sun from the East or the West and) it is surely a divine function which proves the existence of God. And once it is proved that it is God who brings the sun out from the East, it necessarily follows from it that He has the power to bring it out from the West also. The king also came to the conclusion that Ibrahim (علیہ السلام) ، ac is the messenger of Allah, and if the prayed Allah to bring out the sun from the. West, Allah will do it, in which case such a miraculous event may bring a revolution against him and he may be deprived of his kingdom. Therefore, he did not make such a demand and having no other answer, was baffled with the argument. (Bayin al-Qur'an)
Ô Prophète, connais-tu une insolence plus étonnante que celle du tyran qui argumenta contre Abraham au sujet de la Seigneurie d’Allah et de Son Unicité ?
Il eut ce comportement car Allah lui avait donné la royauté et il devint oppresseur. Abraham lui expliqua les attributs de son Seigneur en disant:
Mon Seigneur est Celui qui fait vivre les créatures et les fait mourir.
Le tyran répliqua par entêtement:
Je suis celui qui fait vivre et mourir, puisque je tue qui je veux et je gracie qui je veux.
Abraham présenta alors un argument encore plus pertinent et dit:
Mon Seigneur, Celui que j’adore, fait lever le soleil du Levant. Fais-le donc venir du Couchant.
Le tyran fut alors hébété et cessa de débattre, vaincu par la force de l’argument.
Allah ne facilite pas aux injustes d’emprunter Sa voie en raison de leur injustice et de leur tyrannie.
"Apakah kamu tidak memperhatikan orang yang mendebat Ibrahim tentang Rabbnya (Allah)
karena Allah telah memberikan kepada orang itu pemerintahan (kekuasaan).
Ketika Ibrahim me-ngatakan, 'Tuhanku ialah Yang menghidupkan dan mematikan,' orang itu berkata,
'Saya dapat menghidupkan dan mematikan.' Ibrahim berkata, 'Sesungguhnya Allah menerbitkan
matahari dari timur, maka terbitkanlah ia dari barat,' lalu terdiamlah orang kafir itu; dan
Allah tidak memberi petunjuk kepada orang-orang yang zhalim." (Al-Baqarah: 258).
(258) Allah تعالى mengisahkan kepada kita tentang berita-berita para
Rasul yang terdahulu, di mana dengan berita-berita tersebut, maka jelaslah segala hakikat,
bukti-bukti nyata yang ber-aneka ragam akan tegak membela Tauhid. Allah تعالى mengabarkan
tentang kekasihNya, Ibrahim عليه السلام, di mana ia mendebat raja yang zhalim, yaitu Namrud
al-Babili (penguasa Babilonia) yang menia-dakan dan mengingkari Rabb
semesta alam, dan dia menantang untuk menyerang Ibrahim al-Khalil dan mendebatnya tentang
perkara tersebut yang sama sekali tidak ada keraguan, masalah dan kebimbangan padanya, yaitu
tauhidullah dan rububiyahNya yang merupakan perkara yang paling jelas dan paling terang.
Akan tetapi orang sombong ini telah terpedaya oleh kekuasa-annya dan telah tersesat karenanya
hingga akhirnya ia meniada-kan Allah. Lalu ia mendebat Ibrahim, Rasul yang mulia yang telah
diberikan oleh Allah kepadanya ilmu dan keyakinan yang tidak diberikan kepada seorang pun
selainnya dari para Rasul selain Muhammad ﷺ. Maka Ibrahim memberikan pandangan kepadanya, ﴾
رَبِّيَ ٱلَّذِي يُحۡيِۦ وَيُمِيتُ ﴿ "Tuhanku ialah Yang menghidupkan dan memati-kan." Artinya Dzat yang Esa dalam menciptakan, mengatur, meng-hidupkan dan mematikan. Ibrahim menyebutkan dalam perkataan-nya itu hal yang paling jelas dalam masalah ini yaitu menghidup-kan dan mematikan.
Raja sombong itu menjawab dengan menantang, ﴾ أَنَا۠ أُحۡيِۦ وَأُمِيتُۖ ﴿ "Saya dapat menghidupkan dan mematikan." Yang dia maksudkan dengan itu adalah bahwa saya membunuh orang yang saya ke-hendaki dan saya biarkan hidup bagi orang yang saya kehendaki. Telah dipahami bahwa hal ini adalah pembelokan dan pemalsuan dari hal yang dimaksudkan. Padahal yang dimaksudkan adalah bahwa Allah تعالى sendiri yang menciptakan kehidupan dari hal-hal yang tidak ada dan kemudian mengembalikannya kepada kematian, dan bahwa Dia-lah yang mematikan hamba-hambaNya, hewan-hewan dengan ajal-ajal mereka melalui sebab-sebab yang dikaitkan padanya maupun dengan tidak ada sebab.
Dan ketika al-Khalil melihatnya menyimpang dengan pe-nyimpangan yang kemungkinan saja dapat meluas di antara rakyat jelata, Ibrahim akhirnya berkata dengan memaksanya untuk mem-percayai perkataannya apabila seperti apa yang dia sangkakan, ﴾
فَإِنَّ ٱللَّهَ يَأۡتِي بِٱلشَّمۡسِ مِنَ ٱلۡمَشۡرِقِ فَأۡتِ بِهَا مِنَ ٱلۡمَغۡرِبِ فَبُهِتَ
ٱلَّذِي كَفَرَۗ ﴿ "Sesungguhnya Allah menerbitkan matahari dari timur, maka terbitkanlah ia dari
barat, lalu heran terdiamlah orang kafir itu," yakni terhenti dan terputus hujjah-hujjahnya,
serta lenyaplah syubhatnya.
Sanggahan Nabi Ibrahim ini bukanlah merupakan perpin-dahan dari sebuah dalil kepada yang
lainnya, akan tetapi sebagai hujjah pamungkas kepada Namrud dengan mementahkan penda-patnya
-kalau ia benar- dan beliau mengemukakan hujjah tersebut yang tidak dapat dicampuradukkan,
diputarbalikkan dan dipalsu-kan. Seluruh dalil pendengaran, logika, dan fitrah telah tegak
sebagai saksi atas uluhiyah Allah dan mengakui keesaanNya dalam pen-ciptaan dan pengaturan, dan
bahwa yang seperti ini kondisinya, maka tidak berhak disembah kecuali hanya Allah saja. Seluruh
Rasul sepakat atas asas yang agung ini, dan tidak ada yang meng-ingkari hal itu kecuali seorang
yang durhaka, ngotot, dan mencon-toh raja yang zhalim ini. Ini semua adalah dalil-dalil tauhid.
Kemu-dian Allah menyebutkan dalil-dalil kesempurnaan tentang akan datangnya kebangkitan dan
pembalasan amal.
In the modern age, the right to govern a people is secured by popular support. However, that was not the case in pre-democratic times, when kings sanctioned their rule over their subjects by laying claim to being some kind of divine incarnation. Nimrod, a king of ancient Iraq, was a case in point. A contemporary of Abraham, he was one of those monarchs who used this method to back up his right of sovereignty over the people. The sun was believed by his people to be the Chief of the gods and was thus revered by them as an object of worship. Nimrod claimed that he was an incarnation of the sun-god, a position which gave him a divine right to worldly sovereignty. When Abraham preached the message of the One God in the land of Iraq, his teachings had no direct connection with politics or government in the country. All he did was to impress upon the people that there was but One God; He was their sole Lord and Master. There were no partners with Him in the godhead, so mankind should worship Him alone, fearing Him and placing their hopes in Him. Though Abraham’s message was apolitical, it nevertheless appeared to Nimrod as a threat to his political claims, for according to the message taught by Abraham, even the sun was part of God’s creation. It had no power of its own, but was controlled by God Almighty. Had his subjects accepted Abraham’s message of the One God, it would have amounted to demolishing the theological base on which the edifice of his political power rested. It was for this reason that Nimrod turned vehemently against Abraham and his teachings. The dialogue conducted between Abraham and Nimrod shows us the method adopted by the prophets in the communication of their message. First of all, Abraham pointed out that his Lord had control over life and death. Immediately, Nimrod disputed this, claiming himself to have power over life and death. Abraham, of course, could have answered this claim made by Nimrod, but he did not want the conversation to deteriorate into a heated polemical discussion. So, instead of persisting with this point, he changed the subject and chose another example, one with which Nimrod would not be able to argue. Abraham did not consider Nimrod his enemy or rival. Rather, he had compassion for him as a madu‘ (addressee) and earnestly wished to communicate to him the message of Truth. It was this compassion which showed Abraham the correct method to be adopted in addressing the Iraqi king. Since the present world is a place where man is being tested, there are always different options open to everyone. This causes people to construe situations in different ways. For instance, should one be endowed with worldly wealth and power, one may consider these to be a personal success, the outcome of one’s own talent. One may, on the other hand, look at them purely as blessings from God. The former way of seeing things amounts to grave injustice, while the latter shows a grateful disposition. For one who is thankless in his outlook, everything in this world will only serve to lead him further astray. Everything he experiences will only add to his pride and conceit. But for those who are grateful for what they have been given, everything they experience in this world leads them closer to God. The world, and all that it contains, serves to stimulate their faith in God.
Apakah engkau tahu -wahai Nabi- perilaku yang lebih aneh daripada kelancangan si durjana yang berdebat dengan Ibrahim -'alaihissalām- tentang ketuhanan dan keesaan Allah? Si durjana melakukan itu karena Allah telah memberikan kerajaan kepadanya. Lalu Ibrahim -'alaihissalām- menjelaskan kepadanya tentang sifat-sifat Tuhannya dengan mengatakan, “Tuhanku dapat menciptakan dan menghidupkan makhluk.” Si durjana menjawab dengan angkuhnya, “Aku juga bisa menghidupkan dan mematikan dengan cara membunuh siapa saja yang aku inginkan dan memaafkan siapa saja yang aku inginkan.” Kemudian Ibrahim mengemukakan argumen lain yang lebih kuat, “Sesungguhnya Tuhan yang aku sembah itu mendatangkan matahari dari arah timur. Coba engkau datangkan matahari dari arah barat!” Si durjana itu langsung kebingungan dan bungkam. Dia kalah oleh kuatnya argumen yang dikemukakan oleh Ibrahim. Allah tidak berkenan membimbing orang-orang yang zalim ke jalan-Nya karena kezaliman dan kejahatan mereka.
The Story of `Uzayr
Allah's statement,
أَلَمْ تَرَ إِلَى الَّذِى حَآجَّ إِبْرَهِيمَ فِى رِبِّهِ
(Have you not looked at him who disputed with Ibrahim about his Lord) means, "Have you seen anyone like the person who disputed with Ibrahim about his Lord" Then, Allah connected the Ayah,
أَوْ كَالَّذِى مَرَّ عَلَى قَرْيَةٍ وَهِىَ خَاوِيَةٌ عَلَى عُرُوشِهَا
(Or like the one who passed by a town in ruin up to its roofs) to the Ayah above by using `or'.
Ibn Abi Hatim recorded that `Ali bin Abi Talib said that the Ayah 2:259 meant `Uzayr. Ibn Jarir also reported it, and this explanation was also reported by Ibn Jarir and Ibn Abi Hatim from Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and Sulayman bin Buraydah.
Mujahid bin Jabr said that the Ayah refers to a man from the Children of Israel, and the village was Jerusalem, after Nebuchadnezzar destroyed it and killed its people.
وَهِىَ خَاوِيَةٌ
(in ruin) means, it became empty of people. Allah's statement,
عَلَى عُرُوشِهَا
(up to its roofs) indicates that the roofs and walls (of the village) fell to the ground. `Uzayr stood contemplating about what had happened to that city, after a great civilization used to inhabit it. He said,
أَنَّى يُحْىِ هَـذِهِ اللَّهُ بَعْدَ مَوْتِهَا
(Oh! How will Allah ever bring it to life after its death) because of the utter destruction he saw and the implausibility of its returning to what it used to be. Allah said,
فَأَمَاتَهُ اللَّهُ مِاْئَةَ عَامٍ ثُمَّ بَعَثَهُ
(So Allah caused him to die for a hundred years, then raised him up (again).)
The city was rebuilt seventy years after the man (`Uzayr) died, and its inhabitants increased and the Children of Israel moved back to it. When Allah resurrected `Uzayr after he died, the first organ that He resurrected were his eyes, so that he could witness what Allah does with him, how He brings life back to his body. When his resurrection was complete, Allah said to him, meaning through the angel,
كَمْ لَبِثْتَ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ
("How long did you remain (dead)" He (the man) said: "(Perhaps) I remained (dead) a day or part of a day.")
The scholars said that since the man died in the early part of the day and Allah resurrected him in the latter part of the day, when he saw that the sun was still apparent, he thought that it was the sun of that very day. He said,
أَوْ بَعْضَ يَوْمٍ قَالَ بَل لَّبِثْتَ مِاْئَةَ عَامٍ فَانظُرْ إِلَى طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ
("Or part of a day. " He said: "Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change.")
He had grapes, figs and juice, and he found them as he left them; neither did the juice spoil nor the figs become bitter nor the grapes rot.
وَانظُرْ إِلَى حِمَارِكَ
(And look at your donkey!), "How Allah brings it back to life while you are watching."
وَلِنَجْعَلَكَ ءَايَةً لِلنَّاسِ
(And thus We have made of you a sign for the people) that Resurrection occurs.
وَانظُرْ إِلَى العِظَامِ كَيْفَ نُنشِزُهَا
(Look at the bones, how We Nunshizuha) meaning, collect them and put them back together. In his Mustadrak, Al-Hakim, recorded that Kharijah bin Zayd bin Thabit said that his father said that the Messenger of Allah ﷺ read this Ayah,
كَيْفَ نُنشِزُهَا
(how We Nunshizuha.) Al-Hakim said; "Its chain is Sahih and they (Al-Bukhari and Muslim) did not record it." The Ayah was also read,
(نُنْشِرُهَا)
"Nunshiruha" meaning, bring them back to life, as Mujahid stated.
ثُمَّ نَكْسُوهَا لَحْمًا
(And clothe them with flesh. )
As-Suddi said, " `Uzayr observed the bones of his donkey, which were scattered all around him to his right and left, and Allah sent a wind that collected the bones from all over the area. Allah then brought every bone to its place, until they formed a full donkey made of fleshless bones. Allah then covered these bones with flesh, nerves, veins and skin. Allah sent an angel who blew life in the donkeys' nostrils, and the donkey started to bray by Allah's leave." All this occurred while `Uzayr was watching, and this is when he proclaimed,
قَالَ أَعْلَمُ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
(He said, "I know (now) that Allah is able to do all things,") meaning, "I know that, and I did witness it with my own eyes. Therefore, I am the most knowledgeable in this matter among the people of my time."
Connais-tu une histoire semblable à celle du voyageur qui passa près d’une cité lugubre et abandonnée( )? Les murs et les toits des maisons s’étaient effondrés et les habitants avaient péri.
Etonné par ce spectacle de désolation, l’homme dit:
Comment Allah fera-t-Il revivre cette cité complètement ravagée ?
Allah le fit alors mourir et le laissa dans cet état durant cent ans, puis Il le fit revivre et lui demanda:
Combien de temps es-tu resté mort, à ton avis?
Il répondit:
Un jour, ou moins.
Allah lui dit:
Tu es mort il y a cent ans. Regarde ta nourriture et ta boisson: elles sont restées inchangées alors que la nourriture et la boisson pourrissent facilement. Mais vois ton âne mort. Nous t’avons soumis à cette expérience afin de faire de toi un signe clair de la puissance d’Allah. Vois donc les os de ton âne mort qui sont éparpillés, vois comment nous les dressons et les joignons puis les revêtons de chair et les faisons revivre.
Quand cet homme vit cela, la vérité lui apparut clairement. Il reconnut le pouvoir d’Allah en disant:
Je sais qu’Allah est Omnipotent.
Atau tahukah engkau perihal seperti orang yang melewati suatu desa yang atap rumah-rumahnya berjatuhan, dinding-dindingnya hancur berantakan dan penduduknya binasa, sehingga desa itu menjadi desa mati dan gersang. Orang tersebut heran melihat desa itu dan berkata, “Bagaimana Allah akan menghidupkan penduduk desa ini setelah kematiannya?!” Lalu Allah mematikan orang tersebut selama seratus tahun kemudian menghidupkannya kembali. Lalu Allah bertanya kepadanya, “Berapa lama engkau tinggal di sini?” Ia menjawab, “Aku tinggal di sini selama satu hari atau kurang dari satu hari.” Maka Allah berfirman, “Engkau tinggal di sini selama seratus tahun. Maka lihatlah makanan dan minuman yang engkau bawa. Makanan itu tetap seperti sediakala, tidak berubah sedikit pun. Padahal makanan dan minuman itu biasanya cepat sekali berubah (busuk). Lihatlah keledaimu yang mati. Sungguh Kami hendak menjadikanmu sebagai pertanda bagi manusia yang menunjukkan kekuasaan Allah untuk membangkitkan mereka (dari kematian). Lalu lihatlah tulang-belulang keledaimu yang berserakan dan berjauhan, bagaimana cara Kami mengangkatnya dan menggabungkannya satu sama lain, kemudian Kami balut tulang-belulang itu dengan daging dan Kami hidupkan kembali.” Lalu tatkala orang itu melihat kejadian tersebut, dia mendapatkan gambaran yang jelas tentang hakikat masalah itu dan mengetahui kekuasaan Allah sehingga dia pun mengakui hal itu dengan mengatakan, “Aku mengetahui bahwa Allah Mahakuasa atas segala sesuatu.”
"Atau apakah (kamu tidak memperhatikan) orang yang melewati suatu negeri
yang (temboknya) telah roboh menutupi atapnya. Dia berkata, 'Bagaimana
Allah menghidupkan kembali negeri ini setelah hancur?' Maka Allah mematikan orang itu seratus
tahun, kemudian menghidupkannya kembali. Allah bertanya, 'Berapakah lamanya kamu tinggal di
sini?' Dia menjawab, 'Saya tinggal di sini sehari atau setengah hari.' Allah berfirman,
'Sebe-narnya kamu telah tinggal di sini seratus tahun lamanya; lihatlah kepada makanan dan
minumanmu yang belum lagi berubah; dan lihatlah kepada keledaimu (yang telah menjadi tulang belulang);
Kami akan menjadikan kamu tanda kekuasaan Kami bagi manu-sia; dan lihatlah kepada tulang
belulang keledai itu, kemudian Kami menyusunnya kembali, kemudian Kami membalutnya dengan
daging.' Maka tatkala telah nyata kepadanya (bagaimana Allah menghidupkan yang telah mati)
dia pun berkata, 'Saya yakin bahwa Allah Mahakuasa atas segala sesuatu.' Dan (ingatlah)
ketika Ibrahim berkata, 'Ya Tuhanku, perlihatkanlah kepadaku bagai-mana Engkau menghidupkan
orang-orang mati.' Allah berfirman, 'Belum yakinkah kamu?' Ibrahim menjawab, 'Aku telah
meyakini-nya, akan tetapi agar hatiku tetap mantap (dengan imanku),
Allah berfirman, '(Kalau demikian) ambillah empat ekor burung, lalu
cincanglah semuanya olehmu. (Allah berfirman), 'Lalu letakkan di atas
tiap-tiap satu bukit satu bagian dari bagian-bagian itu, kemu-dian panggillah mereka, niscaya
mereka datang kepadamu dengan segera.' Dan ketahuilah bahwa Allah Mahaperkasa lagi
Mahabijak-sana." (Al-Baqarah: 259-260).
(259) Kedua ayat ini adalah dalil yang agung yang nyata di dunia sebelum
di akhirat tentang akan datangnya kebangkitan kem-bali dan pembalasan amal. Salah satunya adalah
Allah perlihatkan kepada seseorang yang ragu akan kebangkitan -menurut pendapat yang benar-
sebagaimana yang ditunjukkan oleh ayat yang mulia ini. Sedangkan lainnya, Allah perlihatkan pada
kekasihNya Ibrahim عليه السلام, sebagaimana Allah perlihatkan dalil tauhid sebelumnya juga pada
diri beliau. Orang tersebut melewati sebuah desa yang telah luluh lantah dan temboknya telah
roboh menutupi atapnya, pendu-duknya telah meninggal dan bangunan-bangunannya telah hancur
berantakan, lalu dia berkata dengan rasa ragu dan suatu yang tidak mungkin, ﴾ أَنَّىٰ يُحۡيِۦ
هَٰذِهِ ٱللَّهُ بَعۡدَ مَوۡتِهَاۖ ﴿ "Bagaimana Allah menghidupkan kembali negeri ini setelah hancur?" Artinya, hal tersebut sangatlah mustahil dengan kondisi desa yang seperti itu. Maksudnya, selain desa itu pun seperti itu, seperti apa yang terbesit di dalam hatinya pada waktu itu.
Maka Allah menghendaki rahmat bagi orang tersebut dan bagi seluruh manusia di mana Allah mematikannya selama seratus tahun. Ketika itu dia bersama seekor keledai, lalu Allah juga me-matikannya bersama orang itu, demikian juga makanan dan mi-numan, lalu Allah mengawetkan makanan dan minumannya itu seperti keadaannya semula, dalam waktu yang panjang tersebut.
Setelah tahun demi tahun berlalu hingga seratus tahun, maka Allah membangkitkannya seraya berfirman, ﴾ كَمۡ
لَبِثۡتَۖ قَالَ لَبِثۡتُ يَوۡمًا أَوۡ بَعۡضَ يَوۡمٖۖ ﴿ "Berapakah lamanya kamu tinggal di sini?" Dia menjawab, "Saya tinggal di sini sehari atau setengah hari." Hal itu menurut sangkaan dirinya, maka Allah berfirman, ﴾
بَل لَّبِثۡتَ مِاْئَةَ عَامٖ ﴿ "Sebenarnya kamu telah tinggal di sini seratus tahun lamanya." Tampaknya tanya jawab itu melalui perantaraan salah seorang Nabi dari Nabi-nabi Allah yang mulia.
Dan di antara kesempurnaan rahmat Allah kepadanya dan kepada seluruh manusia, adalah bahwa Allah memperlihatkan kepadanya tanda-tanda secara nyata, agar ia puas dengan hal ter-sebut. Dan setelah ia mengetahui bahwa ia adalah mayit yang telah dihidupkan kembali oleh Allah, dikatakan kepadanya, "Lihatlah ﴾
إِلَىٰ طَعَامِكَ وَشَرَابِكَ لَمۡ يَتَسَنَّهۡۖ ﴿ "kepada makanan dan minumanmu yang belum lagi berubah." Artinya, tidak berubah dalam masa yang panjang ini. Hal itu adalah di antara tanda-tanda kekuasaan Allah, karena makanan dan minuman tersebut -khususnya yang disebutkan oleh ahli-ahli tafsir bahwa hal itu adalah berupa buah-buahan dan minuman perasan buah- tidak lama berubah. Ini semua telah dijaga oleh Allah selama seratus tahun. Lalu dikatakan kepadanya,﴾
وَٱنظُرۡ إِلَىٰ حِمَارِكَ ﴿ "Dan lihatlah kepada keledaimu," yang ternyata telah terpisah-pisah dan terpecah-pecah, dan telah menjadi tulang-belulang yang telah rapuh.
﴾ وَٱنظُرۡ إِلَى ٱلۡعِظَامِ كَيۡفَ نُنشِزُهَا ﴿ "Dan lihatlah kepada tulang belulang keledai itu, kemudian Kami menyusunnya kembali," maksudnya Kami mengangkat sebagiannya kepada sebagian yang lain, kemudian Kami menyambung sebagian pada sebagian yang lain, setelah terpisah-pisah dan terpecah-pecah, ﴾
ثُمَّ نَكۡسُوهَا ﴿ "kemudian Kami membalutnya" setelah menyatu kembali, ﴾ لَحۡمٗاۚ ﴿ "dengan daging," kemudian Kami mengembalikan kehidupan padanya.
﴾ فَلَمَّا تَبَيَّنَ لَهُۥ ﴿ "Maka tatkala telah nyata kepadanya (bagaimana Allah menghidupkan yang telah mati)," dengan penglihatan mata yang tidak mungkin ada keraguan, ﴾
قَالَ أَعۡلَمُ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ ﴿ "dia pun berkata, 'Saya yakin bahwa Allah Mahakuasa atas segala sesuatu'." Maka ia pun mengakui akan Kuasa Allah atas segala sesuatu, ke-mudian ini menjadi bukti bagi manusia, karena mereka telah me-ngetahui kematiannya, kematian keledainya, dan mereka mengeta-hui permasalahannya, kemudian mereka menyaksikan bukti yang agung ini. Dan inilah yang benar pada orang tersebut.
Adapun pendapat sebagian besar ahli tafsir, bahwasanya orang tersebut adalah seorang Mukmin, atau seorang Nabi dari Nabi-nabi Allah, baik Uzair atau selainnya, dan bahwasanya Fir-manNya, ﴾
أَنَّىٰ يُحۡيِۦ هَٰذِهِ ٱللَّهُ بَعۡدَ مَوۡتِهَاۖ ﴿ "Bagaimana Allah menghidupkan kem-bali negeri ini setelah hancur?," maksudnya, bagaimana desa ini bisa kembali ramai setelah hancur lebur seperti itu, dan bahwasanya Allah mematikannya agar memperlihatkan kepadanya bagaimana Allah mengembalikan desa itu menjadi ramai dengan menciptakan-nya kembali, dan bahwa desa itu telah diramaikan kembali pada masa panjang itu dan manusia kembali membangunnya yang akhirnya kembali ramai padahal sebelumnya hancur berantakan, ini semua tidaklah ditunjukkan oleh lafazh (yang ada dalam rang-kaian kisah ini) namun malah meniadakannya, dan tidak juga ditunjukkan oleh maknanya. Tanda dan bukti nyata mana yang menunjukkan tentang kembalinya desa yang hancur lebur itu menjadi desa yang ramai lagi? Dan ini masih terus dapat disaksi-kan, di mana suatu desa hidup dan ramai sementara desa-desa lain hancur. Adapun ayat yang agung ini adalah tentang dihidupkannya kembali orang itu setelah kematiannya dan dihidupkannya kembali keledainya serta dibiarkannya makanan dan minumannya dan tidak membusuk dan tidak berubah. Kemudian FirmanNya,﴾
فَلَمَّا تَبَيَّنَ لَهُۥ ﴿ "Maka tatkala telah nyata kepadanya (bagaimana Allah meng-hidupkan yang telah mati)."
Semua itu adalah sangat jelas tentang ketidaktahuannya, kecuali setelah dia menyaksikan sendiri
kondisi itu secara nyata yang menunjukkan kesempurnaan KuasaNya.
(260) Sedangkan bukti nyata yang lain, adalah bahwa Nabi Ibrahim عليه
السلام berkata seraya memohon kepada Allah agar memper-lihatkan untuknya bagaimana Allah
menghidupkan yang sudah mati. Maka Allah berfirman kepadanya, ﴾ أَوَلَمۡ تُؤۡمِنۖ ﴿ "Belum yakinkah kamu?" untuk menghilangkan syubhat (keragu-raguan) pada ke-kasihNya, (Nabi Ibrahim). Dia ﴾ قَالَ ﴿ "berkata," yakni Ibrahim عليه السلام, ﴾
بَلَىٰ ﴿ "Tentu aku telah meyakininya" wahai Rabb, sungguh saya telah beriman bahwa Engkau Kuasa atas segala sesuatu, dan Engkau menghidupkan yang telah mati dan Engkau akan membalas semua amal hamba-hamba. Akan tetapi saya ingin agar hatiku tenang dan agar saya sampai kepada derajat keyakinan yang sebenar-benarnya.
Maka Allah menjawab permohonannya sebagai kemuliaan baginya dan rahmat bagi hamba-hambaNya, ﴾ قَالَ فَخُذۡ
أَرۡبَعَةٗ مِّنَ ٱلطَّيۡرِ ﴿ "(Kalau demikian) ambillah empat ekor burung," dan tidak dijelaskan burung apakah itu. Ayat ini bisa terjadi dengan jenis burung apa pun dan itulah yang dikehendaki, ﴾
فَصُرۡهُنَّ إِلَيۡكَ ﴿ "lalu cincanglah semuanya olehmu," artinya, kumpulkanlah dan sembelihlah mereka dan cincanglah mereka.﴾
ثُمَّ ٱجۡعَلۡ عَلَىٰ كُلِّ جَبَلٖ مِّنۡهُنَّ جُزۡءٗا ثُمَّ ٱدۡعُهُنَّ يَأۡتِينَكَ سَعۡيٗاۚ
وَٱعۡلَمۡ أَنَّ ٱللَّهَ عَزِيزٌ حَكِيمٞ ﴿ "Lalu letakkan di atas tiap-tiap satu bukit satu
bagian dari bagian-bagian itu, kemudian panggillah mereka, niscaya mereka datang kepadamu dengan
segera." Dan ketahuilah bahwa Allah Mahaperkasa lagi Mahabijaksana."
Maka Nabi Ibrahim melakukan itu, dan beliau memisah-misahkan bagian-bagiannya pada beberapa
gunung yang ada di sekitarnya lalu beliau memanggil mereka dengan nama-nama mereka dan akhirnya
mereka kembali kepadanya dengan sangat cepat. Karena kata سَعْيًا berarti cepat, dan bukanlah
yang dimaksud-kan burung-burung itu datang dengan berjalan dengan kaki-kaki mereka, akan tetapi
mereka datang dengan terbang dalam kondisi hidup yang paling sempurna.
Allah mengkhususkan burung dalam hal itu karena meng-hidupkan mereka lebih mantap dan lebih
jelas dari selain mereka. Demikian juga dalam hal ini Allah menghilangkan semua dugaan yang
batil yang terbersit dalam hati orang yang membantah. Maka menjadikan jumlah mereka empat ekor,
mencincang-cincang mereka, dan meletakkan setiap bagian itu di atas gunung-gunung, agar hal itu
nampak nyata dan jelas hingga dapat disaksikan dari dekat maupun dari jauh, dan menjauhkan
potongan-potongan dengan jarak yang banyak agar tidak dikira bahwa hal itu adalah sebuah
tindakan tipu daya. Dan Allah juga memerintahkan kepa-danya agar memanggil mereka hingga mereka
datang dengan segera. Maka ayat ini menjadi bukti-bukti nyata yang paling besar terhadap
kesempurnaan kemuliaan Allah dan hikmahNya.
Dalam ayat ini terdapat peringatan bahwa kebangkitan itu menunjukkan keperkasaan Allah,
hikmahNya, keagunganNya, luasnya kekuasaanNya, kesempurnaan keadilan dan karuniaNya.
Ili, da li si čuo za čovjeka koji je prošao pored grada čiji krovovi bijahu popadali, zidovi porušeni i stanovnici pomrli, tako da je postao jedno usamljeno i pusto mjesto? Taj čovjek je začuđeno rekao: "Kako će Allah oživiti stanovnike ovog grada nakon smrti?" Zatim ga je Allah usmrtio i ostavio mrtvog stotinu godina, a zatim ga oživio i pitao: "Koliko si bio mrtav?" On odgovori: "Dan ili dio dana." Uzvišeni Allah mu reče: "Ne, već si ostao stotinu godina, pa pogledaj u svoju hranu i u svoje piće, koji su isti kao onda kada si umro, nisu se promijenili, premda su hrana i piće nešto što se najbrže kvari. I pogledaj u svog mrtvog magarca - a želimo da vas učinimo jasnim znakom ljudima koji ukazuje na Allahovu moć da ih proživi - pogledaj u kosti svog magarca, koje su se raspršile, kako ih podiženo, skupljamo jednu uz drugu, a zatim mesom oblažemo i u njih život vraćamo." Kada je to ovaj čovjek vidio, postala mu je jasna suština i stvarnost stvari i spoznao je Allahovu moć, pa je rekao priznajući: "Znam da Allah sve može."
Or do you know the example of the one who passed by a town in which the roofs had fallen, the walls had collapsed and the people had died, making it a deserted ruin? This man said in surprise, ‘How will Allah ever bring these people back to life?’ Allah then caused him to die for a period of one hundred years and then brought him back to life and asked him, ‘How long were you dead for?’ He replied, ‘I remained like that for one day or less than a day’. Allah then said to him, ‘Actually, you were like that for one hundred years. Look at the food you had with you, which has not gone bad in spite of this long period! Look at your dead donkey! I want to make you a clear sign for showing people the power I have to bring them back to life. Look at the bones of the donkey that are scattered. I will lift them, put them together, clothe them with flesh and then give them life again’. When he saw this, the reality became clear to him and he realized the power of Allah, and said in respect, ‘I know that Allah has power over everything’.
Hoặc Ngươi có thấy kẻ khi y đi ngang qua một ngôi làng tan nát, điêu tàn, mọi thứ đều vỡ vụn, y lấy làm ngạc nhiên nói: Làm sao Allah có thể phục sinh ngôi làng này sau khi nó đã hoang tàn thế này cho được? Thế là Allah đã cho y ngủ thiếp đi một trăm năm, rồi Ngài cho y tỉnh lại và hỏi y: Ngươi đã ngủ thiếp đi bao lâu rồi? Y đáp: Tôi nghĩ mình thiếp đi khoảng một ngày hoặc nửa ngày gì đó thôi. Ngài phán: Không, ngươi đã ngủ một trăm năm tròn, tuy nhiên, ngươi hãy nhìn vào thức ăn và nước uống mà ngươi mang theo rằng nó vẫn được giữ nguyên hiện trạng ban đầu không có bất cứ một dấu hiệu bị thiu hay mục rã trong khi thức ăn, nước uống không thể không bị phân hủy với thời gian trôi qua lâu thế, và ngươi hãy nhìn vào con lừa của nhà ngươi đã chết, TA lấy đó làm dấu hiệu để trình bày cho thiên hạ biết về khả năng phục sinh của TA, ngươi hãy nhìn vào những khúc xương vỡ vụn khắp nơi sẽ tự gom lại kết chặt nhau, rồi TA dùng thịt bao bọc nó và cho nó sống trở lại. Sau khi tận mắt nhìn thấy cảnh tượng phục sinh thì y thừa nhận quyền năng của Allah nên liền thốt lên lời chứng nhận trong phủ phục: Bề tôi đã biết rằng Allah toàn năng trên tất cả mọi thứ.
¿Conoces la historia del viajero que pasó cerca de una ciudad lúgubre y abandonada? Los muros y los techos de las casas se habían derrumbado y los habitantes habían muerto. Atónito ante esta visión desoladora, el hombre dijo: “¿Cómo hará Al‑lah para revivir esta ciudad completamente devastada?” Al‑lah lo hizo entonces morir y así lo dejó durante cien años, luego lo volvió a la vida y le preguntó: “¿Cuánto tiempo has estado muerto, según tú?” Él respondió: “Un día, o menos.” Al‑lah le dijo: “Has estado muerto cien años. Mira tu comida y tu bebida: están en buen estado, aunque la comida y la bebida se pudren fácilmente. Pero mira tu asno muerto. Te sometimos a esta experiencia para hacer de ti un signo claro del poder de Al‑lah. Mira los huesos de tu asno esparcidos, mira cómo los reunimos y los vestimos de carne y lo hacemos revivir.” Cuando el hombre lo vio, la verdad apareció ante él con claridad. Reconoció el poder de Al‑lah diciendo: “Sé que Al‑lah es Omnipotente.”
Oppure sei al corrente di colui che passò per un villaggioالذي مَرّ على قرية nel quale i tetti erano caduti, le sue mura distrutte e la popolazione decimata, e divenne un villaggio infausto e deserto; disse l'uomo, esclamando: "Come può Allāh riportare in vita questo villaggio dopo la sua morte?!" In quel momento, Allāh lo fece morire per cento anni, poi lo riportò in vita e gli chiese: "Quanto tempo sei rimasto nella morte?" L'uomo rispose: "Vi sono rimasto per un giorno o parte di un giorno". Gli disse: "In verità, vi sei rimasto per cento anni interi; guarda il cibo e l'acqua che hai, tutto è rimasto intatto, nulla è cambiato, malgrado il fatto che il cibo e la bevanda si deteriorino velocemente. E guarda il tuo asino morto: ciò è al fine di renderti un segno evidente per la gente, dimostrando la capacità di Allāh di resuscitare i morti. Osserva come assembliamo le ossa disperse del tuo asino e come le ricopriamo di carne e le facciamo tornare in vita". Quando vide tutto ciò, capì quale era la pura verità e fu consapevole del Potere di Allāh, e disse, riconoscendo la Potenza di Allāh: "So che Allāh è Onnipotente".
O nakakita ka ba ng tulad sa naparaan sa isang pamayanang bumagsak ang mga bubong niyon, gumuho ang mga dingding niyon, at nalipol ang mga naninirahan doon kaya naging mapanglaw at walang tao? Nagsabi ang lalaking ito habang nagtataka: "Papaanong magbibigay-buhay si Allāh sa mga nanirahan sa pamayanang ito mula ng matapos ng kamatayan nito?" Kaya nagbigay-kamatayan dito si Allāh sa yugtong isandaang taon. Pagkatapos nagbigay-buhay Siya rito at nagtanong rito. Nagsabi naman Siya rito: "Gaano katagal ka namalaging patay?" Nagsabi ito habang sumasagot: "Namalagi ako sa yugtong isang araw o isang bahagi ng isang araw." Nagsabi Siya rito: "Bagkus namalagi ka ng isandaang taon. Tumingin ka sa dating dala mong pagkain at inumin sapagkat hayan: nananatili sa kalagayan niyan na hindi nagbago gayong kay bilis na dumadapo ang pagbabago sa pagkain at inumin. Tumingin ka sa asno mong patay, at upang gawin ka Naming isang palatandaang malinaw para sa mga tao, na nagpapatunay sa kapangyarihan Namin sa pagbuhay sa kanila.Tumingin ka sa mga buto ng asno mong nagkahiwa-hiwalay at nagkalayu-layo kung papaanong mag-aangat Kami sa mga ito at magsasama Kami sa bahagi ng mga ito sa ibang bahagi, pagkatapos magbabalot Kami sa mga ito matapos niyon ng laman at magpapanumbalik Kami rito ng buhay." Kaya noong nakita nito iyon ay luminaw rito ang reyalidad ng usapin at nalaman nito ang kapangyarihan ni Allāh kaya nagsabi ito habang umaamin niyon: "Nalalaman ko na si Allāh sa bawat bagay ay May-kakayahan."
Çatıları çökmüş, duvarları yıkılmış, sakinleri helak olmuş ve ıssız hale gelmiş bir köye uğrayan kimsenin halini gördün mü? Bu adam şaşkınlık ile şöyle demişti: "Ölümünden sonra bu köy halkını Allah nasıl diriltecek?" Böylece Allah, bu adamı yüz yıl öldürdü ve sonra diriltip ona: "Kaç yıl ölü olarak kaldın?" diye sordu. O, cevaben şöyle dedi: "Bir gün yahut daha az" Allah, ona: "Hayır, aksine tam yüz sene kaldın. Yiyeceğine ve içeceğine bak ki değişikler en çabuk yiyecek ve içecekte olmasına rağmen o bulunduğu hal üzere kalmış ve henüz bozulmamıştır. Ve ölü eşeğine de bak. Seni insanlara onlar öldükten sonra tekrar diriltileceklerine dair açık bir delil kılacağız." dedi. "Şimdi sen eşeğinin birbirinden ayrılıp uzaklaşmış olan kemiklerine bak, onları nasıl kaldırıyor ve birbirine geçirip düzenliyor, sonra ona nasıl et giydiriyor ve böylece ondaki hayatı nasıl geri döndürüyoruz." dedi. Adam bunu görünce onun için işin hakikati ortaya çıktı ve Allah'ın kudretini anlayıp itiraf ederek dedi ki: "Şimdi iyice biliyorum ki, Allah her şeye kadirdir." dedi.
259- Yahut şu kimseyi (görmedin mi)? Duvarları çatıları üstüne çökmüş
bir kasabaya uğramıştı da “Allah burasını ölümünden sonra nasıl diriltecek?” demişti. Allah da onu
öldürmüş, yüzyıl sonra dirilterek:“Ne kadar kaldın?” demişti. O da:“Bir gün yahut günün bir kısmı kadar kaldım” demişti. (Allah da:)“Hayır; yüz yıl kaldın. İşte yiyeceğine ve içeceğine bak, hiç bozulmamış. Bir de merkebine bak! Biz seni insanlara bir delil kılalım diye böyle yaptık. (Şimdi) kemiklere bak! Onları nasıl birleştirip yerli yerine koyuyoruz sonra da onlara et giydiriyoruz”
buyurmuştu. Durum kendisine apaçık belli olunca:“Biliyorum ki Allah her şeye kadirdir”
demişti.
260- Hani İbrahim de:“Rabbim, ölüleri nasıl dirilttiğini bana göster”
demişti. (Allah:)“İnanmadın mı ki?” buyurmuştu. O da:“Elbette ki inandım, fakat kalbimin mutmain olması için”
demişti. Buyurdu ki:“O halde dört kuş al, onları kendine alıştır, sonra her dağ başına onlardan birer parça bırak. Sonra da onları çağır. Süratle sana geleceklerdir. Bil ki Allah Azîzdir, Hakîmdir.”
259. Bu buyruklarda öldükten sonra dirilişe ve amellerin karşılığının görüleceğine dair
âhiretten önce dünyada görülen somut iki büyük delil söz konusu edilmektedir. Bu delillerden
birisini Yüce Allah -âyet-i kerimenin de delâletine ve sahih kabul edilen görüşe göre- öldükten
sonra dirilişte şüphesi bulunan bir adam vasıtası ile gerçekleştirmiştir. Diğeri ise İbrahim
vasıtası ile gerçekleştirilmiş bir delildir. Nitekim bundan önce tevhide dair delil de İbrahim
vasıtası ile gerçekleştirilmişti.
Âyetin söz konusu ettiği adam alabildiğine yıkılıp tahrip olmuş ve duvarları çatıları üzerine
çökmüş bir kasabanın yanından geçiyordu. Bu kasabanın ahalisi ölmüş, mamur yerleri yıkılmış
bulunuyordu. Bu adam şüphe ile ve uzak bir ihtimal görerek:“Allah burasını ölümünden sonra nasıl diriltecek?” demişti. Yani burası bu
halde iken böyle bir şey uzak bir ihtimaldir. Aynı durum -o anda kalbinde oluşan kanaate göre-
diğer kasabalar için de geçerlidir. Yüce Allah bu kişiye rahmet ihsan etmeyi diledi ve insanlara
da rahmet olmak üzere onu yüz yıllık bir süre ölü halde tuttu. Bu kişinin beraberinde bir de
eşeği vardı. Eşeğini de onunla birlikte öldürdü. Beraberinde yiyecek ve içeceği bulunuyordu.
Yüce Allah bu uzun süre boyunca yiyeceğini, içeceğini aynen muhafaza etti. Yüz yıl geçtikten sonra Allah onu diriltti ve:“Ne kadar kaldın?” dedi, o da:“Bir gün yahut günün bir kısmı kadar kaldım”
diye cevap verdi. Bu cevap onun kanaatine göre idi. Yüce Allah ise:“Hayır, yüz yıl kaldın” dedi. Anlaşıldığı kadarı ile bu soru ve cevap
bir peygamber vasıtası ile gerçekleştirilmiştir.
Yine Yüce Allah gerek ona, gerekse de insanlara rahmetinin tamamlayıcı bir unsuru olarak gereği
gibi kanaat sahibi olsun diye, bu mucizeyi gözleri ile ona gösterdi. Bu adam önce ölü iken daha sonra Allah’ın kendisini dirilttiğini anladıktan sonra ona:“İşte yiyeceğine ve içeceğine bak, hiç bozulmamış.” Yani bu uzun süre
boyunca olduğu gibi kalmış, denildi. Bu da Allah’ın kudretinin belgelerindendir. Çünkü özellikle
müfessirlerin sözünü ettiğine göre bu yiyecek ve içecek meyve ve meyve suyu idi ki bunlar kısa
zamanda bozulurlar. Yüce Allah ise bu yiyecek ve içeceği yüz yıl korudu.
Yine bu adama:“Bir de merkebine bak” dedi. Merkebinin darmadağın ve kemiklerinin çürümüş
olduğunu gördü. “(Şimdi) kemiklere bak, onları nasıl birleştirip yerli yerine koyuyoruz.”
Yani kemiklerin birini diğerinin yanına ekliyor, onları önceleri darmadağın ve un ufak iken
birbirlerine bitiştiriyoruz. Bu bitiştirmekten “sonra da onlara et giydiriyoruz”
ve sonra da onlara tekrar hayat veriyoruz.
“Durum kendisine apaçık belli olunca” yani hiçbir şekilde şüphe ve
tereddüde mahal olmayacak şekilde gözleriyle bunu görünce: “Biliyorum ki Allah her şeye kadirdir.”
dedi. Bu sözleri ile Yüce Allah’ın her şeye gücünün yettiğini itiraf ederek bütün insanlığa bir
âyet (mucize ve delil) oldu. Çünkü insanlar onun ve merkebinin ölmüş
olduğunu ve onun bu durumunu biliyorlardı. Sonra da bu büyük mucizeyi bizzat müşahade ettiler.
İşte bu adam ile ilgili doğru görüş budur.
Müfessirlerin birçoğunun bu kişinin bir mü’min yahut da bir peygamber -Uzeyr veya bir
başkası- olduğuna dair görüşlerine ve bu kişinin:“Allah burasını ölümünden sonra nasıl diriltecek!”
şeklindeki sözünün “Bu kasaba önceleri tahrip olmuş iken nasıl bir daha mamur hale gelecek?”
anlamında olduğuna, Yüce Allah’ın da ona tekrar bu kasabanın nasıl imar edildiğini göstermek ve
bu süre zarfında buranın mamur hale dönerek insanların -daha önceleri yıkılmış ve tahrip edilmiş
iken- tekrar buraya geri dönmek sureti ile burayı mamur hale nasıl getirdiklerini gösterdiği
şeklindeki görüşlerine gelince, ayetin lafızlarında bu görüşün lehinde bir delil
bulunmamaktadır. Aksine âyetteki lafızlar onun aksini göstermektedir. Ayrıca anlam da buna delil
teşkil etmemektedir. Yıkılmış ve tahrip edilmiş şehirlerin yeniden imar edilmesinde (dirilişe dair) delil ve mucize olacak ne vardır? Çünkü bu duruma sürekli
olarak tanık olunmaktadır. Kimi kasabalar ve meskenler imar edilirken kimileri tahrip
olmaktadır. Asıl delil ve mucize, bu kişinin ölümünden sonra diriltilmesinde, merkebinin
diriltilmesinde, yiyecek ve içeceğinin kokmaksızın ve değişmeksizin olduğu gibi muhafaza
edilmesindedir. Diğer taraftan Yüce Allah’ın:“Durum kendisine apaçık belli olunca”
buyruğu gerçeğin ancak, Yüce Allah’ın kudretinin kemaline delalet eden bu hali müşahade
etmesinden sonra onun için açık seçik ortaya çıktığı hususunda gâyet sarih bir ifadedir.
260. Öldükten sonra dirilişe dair diğer delile gelince bu şöyledir:
İbrahim aleyhisselam Yüce Allah’tan ölüleri nasıl dirilttiğini kendisine göstermesi istedi. Yüce Allah da Halil’i hakkında şüpheye düşülme ihtimalini kaldırmak için:“İnanmadın mı ki?” diye buyurdu. İbrahim aleyhisselam da:“Elbette, inandım” Ey Rabbim, dedi. Ben senin her şeye kadir olduğuna,
ölüleri dirilttiğine, kullara amellerinin karşılığını vereceğine inandım; “fakat kalbimin mutmain olması için”
ve ayne’l-yakin derecesine ulaşmak için bunu istiyorum.
Yüce Allah İbrahim’e bir lütuf, kullarına da bir rahmet olmak üzere onun bu duasını kabul etti ve:“O halde dört kuş al” buyurdu. Bu kuşların hangileri olduğu beyan
edilmemiştir. Hangi türden olursa olsunlar mucize tahakkuk etmiştir ki maksat da budur. “Onları kendine alıştır” yanına al, daha sonra onları kes ve parçala “sonra her dağ başına onlardan birer parça bırak. Sonra da onları çağır. Koşarak sana geleceklerdir. Bil ki Allah Azîzdir, Hakîmdir.”
İbrahim bu denileni yaptı. Kuşların parçalarını etrafındaki dağlara dağıttı ve kuşları isimleri
ile çağırdığında yanına geldiler. Çabucak hem de. Çünkü ayetteki “koşarak” süratli gelişi ifade
eder. Yoksa ayakları üzerinde koşarak geldikleri kastedilmemektedir. Aksine uçarak ve onlar için
hayatın en mükemmel derecesinde geldiler. Özellikle kuşların bu mucizede diriltilmeleri, kuşları
diriltmenin diğer canlıları diriltmekten daha mükemmel ve daha açık oluşundandır.
Aynı şekilde Yüce Allah, batıl peşinde koşan nefislere arız olabilecek her türlü vehmi de
böylelikle izale etmiştir. Şöyle ki İbrahim aleyhisselam bu dört kuşu tespit ettikten sonra,
onların hepsini parçaladı ve onları dağların tepelerine bıraktı ki bu husus apaçık ve aleni
olsun ve uzaktakiler de yakındakiler de buna tanık olsun. Bu kuşları kendisinden alabildiğine
uzaklaştırdı ki herhangi bir kimse onun herhangi bir hile yapmış olduğu zannına kapılmasın.
Ardından Yüce Allah ona kuşları çağırmasını emretmiş, kuşlar da hızlıca ona gelmişlerdir.
İşte bu mucize, Allah’ın izzet ve hikmetinin kemaline en büyük delildir. Ayrıca bu buyrukla
öldükten sonra dirilişte kulların Allah’ın izzet, hikmet ve azametinin kemalini, egemenliğinin
genişliğini, tam adalet ve lütfunu açıkça göreceklerine de dikkatler çekilmektedir.
Banggitin mo, O Propeta, nang nagsabi si Abraham – sumakanya ang pagbati ng kapayapaan: "O Panginoon ko ipakita Mo sa akin sa paningin ko kung papaano nangyayari ang pagbibigay-buhay sa mga patay?" Nagsabi rito si Allāh: "At hindi ka ba sumasampalataya sa bagay na ito?" Nagsabi si Abraham: "Opo, sumampalataya nga ako; subalit bilang karagdagan sa kapanatagan ng puso ko." Kaya nag-utos dito si Allāh at nagsabi rito: "Kumuha ka ng apat na ibon; kumalap ka sa mga ito sa iyo at pagputul-putulin mo. Pagkatapos maglagay ka sa bawat isa sa mga burol na nasa paligid mo ng isang bahagi mula sa mga ito. Pagkatapos tumawag ka sa mga ito, pupunta sa iyo ang mga ito nang agaran habang mga nagmamadali; nanumbalik nga sa mga ito ang buhay. Alamin mo, O Abraham, na si Allāh ay Makapangyarihan sa paghahari Niya, Marunong sa utos Niya, batas Niya, at paglikha Niya.
Ô Prophète, rappelle-toi quand Abraham dit:
Ô Seigneur, montre-moi comment on fait revivre les morts. Allah lui demanda:
Ne crois-tu pas en cela ?
Abraham répondit: Si, je crois mais je veux voir afin que mon cœur soit encore plus rassuré.
Allah lui ordonna alors ce qui suit:
Prends quatre oiseaux, apprivoise-les et découpe-les. Ensuite dépose au sommet de chacune des montagnes séparées des parties différentes mélangées de ces oiseaux puis appelle-les et ils viendront alors à toi en vie en toute hâte. Sache, ô Abraham, qu’Allah est Puissant dans Son Royaume et Sage dans ce qu’Il entreprend, dans Ses prescriptions et dans Sa création.
O Vjerovjesniče, spomeni događaj kada je Ibrahim, alejhis-selam, rekao: "Gospodaru Moj, pokaži mi kako oživljavaš mrtve", pa mu Allah reče: "Zar nisi već povjerovao u to?" Ibrahim reče: "Svakako, povjerovao sam, ali želim da se moje srce dodatno smiri." Allah mu reče: "Uzmi četiri ptice, i isjeci ih na parčad, a zatim na svako brdo oko tebe stavi po jedno parče. Zatim ih pozovi, i one će ti žurno doći, žive. I znaj, o Ibrahime, da je Allah silan u Svojoj vlasti, mudar u Svojem određivanju, propisivanju i stvaranju.
Ey Peygamber! İbrahim -aleyhisselam-'ın Rabb’ine; "Ey Rabbim! bana ölüleri nasıl dirilttiğini göster? dediğini hatırla. Allah ona: Yoksa buna inanmadın mı? dedi. İbrahim -aleyhisselam-:İnandım, kesinlikle iman ettim. Fakat kalbimin daha çok tatmin olması için istiyorum, dedi. Yüce Allah, ona emrederek şöyle buyurdu: "Yanına dört çeşit kuş al, sonra onları kesip parçala, ardından etrafındaki her dağın başına onlardan bir parça koy. Sonra da onları kendine çağır; koşarak sana gelirler. Onlara canları geri dönmüştür. Ey İbrahim! Bil ki Allah mülkünde Azîz'dir, işinde, şeriatinde ve yaratmasında hakîm olandır, buyurdu.
The two experiences of resurrection after death mentioned here relate to the prophets. It is generally thought that in the first incident, the prophet in question was Ezra (Uzayr) (5th century BC), while in the second, as the Quran itself makes clear, it was Abraham, who lived between the years 2160 and 1985 BC. Prophets are sent by God in order to inform mankind of realities which, for ordinary people, lie beyond the realm of human vision, being screened by a veil of cause and effect. This veil is removed, however, in the case of the prophets, since it is their task to inform others of these realities. This can be done with far greater conviction if they have actually witnessed with their own eyes the facts which they attempt to convey to the rest of mankind. Their hearers, also, are more likely to believe in their message, rather than treating it purely as hearsay. Prophets have generally been endowed with prophethood around the age of forty. Prior to this, they have shown impeccable honesty in their dealings with their fellows. Having provided practical proof of their truthfulness, the time then came for them to inform mankind of those realities of life which God, in order to test men, has kept hidden from them. These truthful human beings, known as prophets, communicated to mankind the message revealed to them by God, while providing evidence based on nature and reason to back up their teachings. The prophets have always been fully sincere in what they taught. It is shown by the fact that they themselves have never wavered from the truth, despite the severe hardships which they had to endure as a result of following this course. If they had simply concocted their message, they would not have proved so persistent in their adherence to it, for the mendacious usually crack under pressure and abandon the subject. Neither does something, which has been formulated by the human mind, as opposed to being inspired by God, conform so perfectly to the phenomena of the outside world.
The Khalil Supplicates to Allah to Show Him How He Resurrects the Dead
The scholars said that there are reasons behind this request by Ibrahim. For instance, when Ibrahim said to Nimrod,
رَبِّيَ الَّذِى يُحْىِ وَيُمِيتُ
e(My Lord (Allah) is He Who gives life and causes death,) he wanted to solidify his knowledge about resurrection by actually witnessing it with his eyes. Prophet Ibrahim said,
رَبِّ أَرِنِى كَيْفَ تُحْىِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِن قَالَ بَلَى وَلَـكِن لِّيَطْمَئِنَّ قَلْبِى
("My Lord! Show me how You give life to the dead." He (Allah) said: "Do you not believe" He (Ibrahim) said: "Yes (I believe), but to be stronger in faith.")
Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«نَحْنُ أَحَقُّ بِالشَّكِّ مِنْ إِبْرَاهِيمَ إِذْ قَالَ
رَبِّ أَرِنِى كَيْفَ تُحْىِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِن قَالَ بَلَى وَلَـكِن لِّيَطْمَئِنَّ قَلْبِى
(We are more liable to be in doubt than Ibrahim when he said, "My Lord! Show me how You give life to the dead." Allah said, "Don't you believe" Ibrahim said, "Yes (I believe), but (I ask) in order to be stronger in faith.")
The Prophet's statement in the Hadith means, "We are more liable to seek certainty."
The Answer to Al-Khalil's Request
Allah said,
قَالَ فَخُذْ أَرْبَعَةً مِّنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ
(He said: "Take four birds, then cause them to incline towards you.")
Scholars of Tafsir disagreed over the type of birds mentioned here, although this matter in not relevant due to the fact that the Qur'an did not mention it. Allah's statement,
فَصُرْهُنَّ إِلَيْكَ
(cause them to incline towards you) means, cut them to pieces. This is the explanation of Ibn `Abbas, `Ikrimah, Sa`id bin Jubayr, Abu Malik, Abu Al-Aswad Ad-Dili, Wahb bin Munabbih, Al-Hasan and As-Suddi. Therefore, Ibrahim caught four birds, slaughtered them, removed the feathers, tore the birds to pieces and mixed the pieces together. He then placed parts of these mixed pieces on four or seven hills. Ibn `Abbas said, "Ibrahim kept the heads of these birds in his hand. Next, Allah commanded Ibrahim to call the birds to him, and he did as Allah commanded him. Ibrahim witnessed the feathers, blood and flesh of these birds fly to each other, and the parts flew each to their bodies, until every bird came back to life and came walking at a fast pace towards Ibrahim, so that the example that Ibrahim was witnessing would become more impressive. Each bird came to collect its head from Ibrahim's hand, and if he gave the bird another head the bird refused to accept it. When Ibrahim gave each bird its own head, the head was placed on its body by Allah's leave and power. " This is why Allah said,
وَاعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
(And know that Allah is All-Mighty, All-Wise) and no one can overwhelm or resist Him. Whatever Allah wills, occurs without hindrance, because He is the All-Mighty, Supreme above all things, and He is Wise in His statements, actions, legislation and decrees.
`Abdur-Razzaq recorded that Ma`mar said that Ayyub said that Ibn `Abbas commented on what Ibrahim said,
وَلَـكِن لِّيَطْمَئِنَّ قَلْبِى
(but to be stronger in Faith), "To me, there is no Ayah in the Qur'an that brings more hope than this Ayah." Ibn Abi Hatim recorded that Muhammad bin Al-Munkadir said that `Abdullah bin `Abbas met `Abdullah bin `Amr bin Al-`As and said to him, "Which Ayah in the Qur'an carries more hope for you" Ibn `Amr said,
قُلْ يعِبَادِىَ الَّذِينَ أَسْرَفُواْ عَلَى أَنفُسِهِمْ لاَ تَقْنَطُواْ
(Say: "O `Ibadi (My servants) who have transgressed against themselves (by committing evil deeds and sins)! Despair not.) 39:53.
Ibn `Abbas said, "But I say that it is Allah's statement,
وَإِذْ قَالَ إِبْرَهِيمُ رَبِّ أَرِنِى كَيْفَ تُحْىِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِن قَالَ بَلَى
(And (remember) when Ibrahim said, "My Lord! Show me how You give life to the dead." He (Allah) said: "Do you not believe" He (Ibrahim) said: "Yes (I believe)...)
Allah accepted Ibrahim's affirmation when he merely said, `Yes.' This Ayah refers to the doubts that attack the heart and the thoughts that Shaytan inspires." Al-Hakim also recorded this in Al-Mustadrak and said; "Its chain is Sahih but they did not record it."
Ingatlah -wahai Nabi- tatkala Ibrahim -'alaihissalām- berkata, “Ya Tuhanku! Perlihatkanlah dengan mata kepalaku bagaimana menghidupkan yang mati?” Allah berfirman kepadanya, “Apakah engkau tidak percaya dengan hal ini?” Ibrahim menjawab, “Tentu saja aku percaya, tetapi untuk menambah ketenteraman hatiku.” Kemudian Allah memerintahkan kepadanya dan berfirman, “Ambillah empat ekor burung. Campurlah burung-burung itu dan potong-potonglah tubuhnya. Kemudian letakkan satu bagian dari potongan-potongan itu di masing-masing gunung yang ada di sekitarmu. Lalu panggillah burung-burung itu, niscaya burung-burung itu akan datang kepadamu dengan cepat dan mereka telah dihidupkan kembali. Maka, ketahuilah, wahai Ibrahim, bahwasanya Allah Mahaperkasa di dalam kerajaan-Nya, lagi Mahabijaksana di dalam menetapkan perintah dan syariat-Nya.”
Commentary
This is the third story taken up in the above verse (260). The gist of the story is that Sayyidna Ibrahim (Abraham) (علیہ السلام) sought from Allah Almighty the favour of being shown as to how He would bring the dead back to life. Allah Almighty asked him why he had made such a request. Was it because he did not believe in His perfect power which controls everything? Sayyidna Ibrahim (علیہ السلام) explained his true state of mind. In fact, there was no question of his being suspicious about the Resurrection, because the infinite power of Allah is manifest every moment to every sensible person both in the universe and in his own being. However, it is a part of human nature that unless one sees an unusual event happening before his own eyes, he keeps wondering how and in what manner it is going to happen. Such thoughts often disturb one's peace of mind. It was in this context that Sayyidna Ibrahim (علیہ السلام) made a request to Allah for witnessing the procedure of the revival of the dead.
Accepting this request, Allah Almighty provided for him an exceptionally unusual scenario for personal sighting which, at the same time, was to show a resolution of all doubts and misgivings the disbelievers nursed. That scenario was activated when he was commanded to get hold of four birds and keep them as pets. When they grow so domesticated that they come to him at his call and he too starts knowing them well enough so that there remains no doubt about a stranger bird taking their place; then he should kill those four birds, make mince-meat of everything -- bones, feathers all included - dividing it in several portions. After that, using his own discretion, he should place one portion each on top of a different hill. Then he was to call them. Insh’ Allah انشاء اللہ ، they shall come back to life by the perfect power of Allah Almighty and come running to him.
In Tafsir Ruh al-Ma` ani, on the authority of Ibn al-Mundhir, it has been narrated from Sayyidna Hasan ؓ that Sayyidna Ibrahim (علیہ السلام) did what he was commanded to do. When he called them, then in no time, bone to bone, feather to feather, flesh to flesh, everything took its original form, the birds became alive and came running to Sayyidna Ibrahim (علیہ السلام) Allah Almighty said: '0 Ibrahim, this is how, on the Day of Resurrection, I shall assemble in no time all parts and bodies, and breathe life into them.'
The Qur'an has used the expression يَأْتِينَكَ سَعْيًا :(and to you they shall come running). These particular words mean that the birds will come running, which tells us that they will not come flying because if they came flying across the sky, the doubt -- that they went out of sight and were replaced in the process -- would remain. Now if they came running on the ground, they will be fully in sight. Through this happening, Allah Almighty made Sayyidna Ibrahim (علیہ السلام) see a sample indicator of life after death, following resurrection, which helped resolve, through visual experience, all doubts expressed by polytheists and disbelievers.
That there is rising after death and that there is life in the Hereafter give disbelievers their greatest difficulty in comprehension. They think man becomes dust after death, then somewhere this dust scatters away with the wind, somewhere it flows away with water, somewhere it reappears in the form of trees and planted fields, so much so that its particles spread out to the far sides of the world. Now to gather these scattered parcels and human parts and to infuse life into them are things short-sighted man finds difficult to understand because he measures everybody on the scale of his own power and status, and does not deliberate in the non-analogous Power above him!
Although, should he peep a little into his own being, he would start seeing that, even today, his existence is a collection of parts and particles spread all over the world. The mother and father through whom man comes into being and the food that goes to make their blood and body are themselves nothing else but particles brought together from different corners of the world. Then comes the post-birth period, deliberation in which will show that the food causing growth, causing formation of blood and flesh is totally composed of different particles coming from all over the world. The milk that man drinks is part of some cow or water buffalo or goat and these composed parts came into those animals through the fodder that they have eaten. Who knows the chaff and grain in their fodder came from which country and who can tell how the winds roaming round the world have introduced particles from many an unnamed land into their nurture. So, one can only marvel in how many ways and from how many corners of the world the perfect power and the precise plan of Allah Almighty has accumulated in the body of one man the whole wide world's produce, its grains and fruits and everything else man eats and uses as medicine, and which become part of his body.
If man, negligent and short-sighted, would for a moment leave the world aside and get on with doing a little research on his own body, he would discover that his being itself is composed of so many parts some of which belong to the East, some to the West, some to the South and still some to the North. Right this day, the precise plan of Divine power has accumulated in his body all those particles scattered around the world, and after death, these particles will disperse again in the same manner. Now, why should it be at all difficult for His perfect power to assemble them a second time? Especially so, when He was the One who had assembled these scattered particles in his being.
Some related questions and their answers
The incident mentioned in the above verse raises certain questions:
1. To begin with, why did Ibrahim (علیہ السلام) raise this question at all while he was, in accepting faith in the perfect power of Allah Almighty, the foremost believer out of the whole world of his time?
This has already been answered earlier when it was said that the question raised by Sayyidna Ibrahim (علیہ السلام) was not, in reality, based on any doubt. The purpose of the question was to reaffirm that Allah Almighty will raise the dead on the Day of Resurrection. Given His perfect power, this was not distant or surprising in any manner at all; it was rather absolutely certain. But raising the dead to life is beyond man's power. He never saw a dead person rising to life. Then, the act of raising the dead to life could take different modes and forms. Now it is man's nature that he keeps inquiring into modes and forms of that which he does not know by visual experience. In doing so, his thoughts wander in different directions as a result of which he bears by the pain of mental distraction. The state that helps remove this mental distraction and is replaced by a heart at rest is called sukun or peace. This is what Sayyidna Ibrahim (علیہ السلام) sought through his request.
Incidentally, the difference between ایمان ‘Iman (faith) and Itmi'nan (peace) also comes out from this discussion. ایمان ‘Iman is the name of that voluntary belief or certainty, which man receives about something not seen or known, by trusting the Rasul (messenger of Allah) while Itmi'nan اطمنان refers to peace of the heart. There are times when one does perfectly believe in something not seen, but there is no peace of heart because its modes and forms are not known. This peace can come only by visual experience. Sayyidna Ibrahim Khalilullah (علیہ السلام) was also a perfect believer in life after death -- his question was simply concerned with the modality of man's being raised to life.
2. When Sayyidna Ibrahim Khalilullah (علیہ السلام) had simply asked as to how the dead will be raised and had no doubt in the actual raising of the dead, the question is: How can the Divine interrogation: أَوَلَمْ تُؤْمِن it that you do not believe?' be explained? It would seem that there was no occasion for it.
The answer is that Sayyidna Ibrahim (علیہ السلام) had meant to say that there is no doubt in the actual happening, but the question can be taken in two senses, the obvious one relates to this very position, that is, he wished to inquire how the dead will be raised. But the words of the question may also point out to a second sense which is prompted by doubt in or denial of the real power. For instance, you see a heavy package and you are sure that such and such a person cannot lift it and then, to test his capacity, you challengingly tell him -- let's see how you lift it. Since anybody could have taken Sayyidna Ibrahim's (علیہ السلام) question in this wrong sense, therefore, Allah Almighty, in order to free Sayyidna Ibrahim (علیہ السلام) from this possibility, addressed him with أَوَلَمْ تُؤْمِن so that he could say ] (bala بلٰی : yes, why not) in reply, and thus get past the ambush laid out by liars and accusers.
3. At least, Sayyidna Ibrahim's question settles this much that he was not at peace concerning the problem of life after death, although it has been reported from Sayyidna ` Ali ؓ that he said: If curtain is raised from that which is unseen, it will add nothing to my certainty and peace since I enjoy perfect peace through my very faith in the unseen'. Now, when some of his followers enjoy such an elevated state of peace how can it be that the very 'friend of Allah' will remain without it?
In this connection, let us be clear that Itmi'nan اطمنان or peace of heart has its own gradations. There is an Itmi'nan اطمنان that the men of Allah (awlia' Allah اولیاء اللہ ) and the True (siddiqin صِدِقین) have. Then there is an exalted grade of Itmi'nan اطمنان which is given to the general line of prophets (علیہم السلام) . And there is a grade even above it which is bestowed upon the special ones in the form of visual experience.
Surely, Sayyidna Ibrahim Khalilullah (علیہ السلام) had the degree of peace which Sayyidna ` Ali ؓ had, even a higher degree of Itmi'nan اطمنان which is special to the station of prophethood. In this degree of Itmi'nan اطمنان ، Sayyidna Ibrahim (علیہ السلام) was superior to all his followers. Now what he is respectfully asking for is that highest degree of Itmi'nan اطمنان which is bestowed upon the very special prophets -- as it was with our Holy Prophet ﷺ who was granted special Itmi'nan اطمنان by means of a visual experience of Paradise and Hell.
In short, using this question as an excuse to say that Sayyidna Ibrahim (علیہ السلام) did not have peace of heart is not correct. Avoiding that, we can simply say that the absolutely perfect peace of heart which comes in the wake of visual experience was not there and that was why he had made this request.
Towards the end of the verse it was said أَنَّ اللَّـهَ عَزِيزٌ حَكِيمٌ, that is, Allah Almighty is All-Powerful and All-Wise. Through ` Aziz عَزِيز ٌ, the perfect power of Allah was pointed to, and through 'Hakim حَكِيمٌ ' (the All-Wise), it was indicated that it is in Allah's wisdom that visual experience of life after death is not granted to everyone, otherwise it is not at all difficult for Allah to make every man see it for himself. But, in that case, the superior quality of having faith without seeing (الایمان بالغیب ‘Iman bi l'ghayb) will not be there.
O Prophet, remember when Abraham said, ‘My Lord, show me how the dead come back to life’. Allah said to him, ‘Do you not have faith in this?’ Abraham replied, ‘I do have faith, but I just want to put my heart at ease’. So, Allah instructed him, saying, ‘Take four birds and tame them. Then cut them up into pieces and place a piece of each bird on the hills around you. Then call those birds and you will see that they will come quickly to you, having been brought back to life. Know, O Abraham, that Allah is Mighty in His dominion and Wise in His instruction and legislation’.
Profeta, recuerda cuando Abraham u dijo: “Oh Señor, muéstrame cómo haces revivir a los muertos.” Al‑lah le preguntó: “¿Acaso no crees?” Abraham respondió: “Sí, yo creo, pero quiero ver para que mi corazón tenga aún más certeza.” Al‑lah le ordenó entonces: “Toma cuatro pájaros, mátalos y córtalos en pedazos. Luego coloca los pedazos de los cuatro pájaros de forma mezclada en la cima de diferentes montañas. Luego llámalos y vendrán velozmente a ti vivos. Sabe, Abraham, que Al‑lah es Poderoso en Su Reinado y Sabio en lo que emprende, en Sus preceptos y en Su creación.”
E ricorda, o Profeta, quando Ibrahīm, pace a lui, disse: "O Dio mio, mostrami come si fa a risuscitare i morti!" Allāh gli disse: "Non credi in questo fatto?" Ibrāhīm rispose: "Si, credo, è solo per rasserenare il mio cuore". Allāh gli ordinò: "Porta al tuo petto quattro uccelli, falli a pezzi, poi poni ogni parte su una delle montagne che ti sono vicine. Poi chiamali, e vedrai che saranno tornati in vita e verranno verso di te di fretta. E sappi, o Ibrahīm, che in verità Allāh è Potente nel Suo Regno, Saggio nei Suoi ordini e nella Sua Dottrina verso il Suo Creato".
Và hãy nhớ lại - hỡi Nabi - khi Ibrahim cầu xin Allah: Lạy Thượng Đế của bề tôi, xin Ngài cho bề tôi chứng kiến cảnh Ngài làm cho cái chết sống lại như thế nào? Allah phán bảo Y: Há Ngươi không tin về điều đó sao? Ibrahim đáp: Dạ không, bề tôi rất tin nhưng bề tôi chỉ muốn gia tăng thêm đức tin trong lòng mình mà thôi. Thế là Allah ra lệnh bảo Y: Ngươi hãy lấy bốn con chim, rồi bầm nhuyễn chúng ra và trộn lẫn nhau, sau đó, leo lên đỉnh những ngọn núi quanh Ngươi và đặt mỗi phần lên mỗi đỉnn núi. Xong, Ngươi cất tiếng gọi chúng thì chúng lập tức bay đến nơi Ngươi và sự sống sẽ trở lại với chúng. Hỡi Ibrahim, ngươi hãy biết rằng Allah Toàn Năng trong việc thống trị, Ngài sáng suốt trong mọi việc định đoạt, tạo hóa và ban hành.
La retribución que corresponde a los creyentes que dan parte de su riqueza por Al‑lah es semejante a un grano plantado por un campesino en una tierra fértil: este grano hace nacer siete espigas y cada espiga contiene cien granos. Al‑lah multiplica la recompensa de quien Él quiere entre Sus siervos y les paga generosamente. Al‑lah es poseedor de una gracia infinita y de extensos dones. Él sabe quién merece recibir una retribución multiplicada.
The example of the reward of the believers who spend their wealth in Allah’s path is like that of a grain that is planted by a farmer in fertile ground. This grain then produces seven spikes, each carrying a hundred grains. Allah multiplies the reward for whomever of His servants He wishes and gives them their reward without account. Allah is Bountiful and Giving and He knows who deserves to have their reward multiplied.
261- Mallarını Allah yolunda infak edenlerin durumu, yedi başak bitiren ve her başağında yüz
tane bulunan tek bir tohuma benzer. Allah dilediğine kat kat verir. Allah Vâsidir, Alîmdir.
262- Mallarını Allah yolunda infak edip de sonra o infaklarının arkasından başa kakmayan ve bir
eziyette de bulunmayanların Rableri yanında mükâfatları vardır. Onlar için hiçbir korku yoktur
ve onlar üzülmeyeceklerdir de.
261. “Mallarını Allah yolunda infak edenlerin durumu…” Bu buyruk Yüce
Allah’ın kullarına, mallarını kendi yolunda infak etmelerine dair yaptığı büyük bir teşviktir.
O’nun yolu ise O’na ulaştıran yoldur. Bir kimsenin faydalı ilimlerin ilerlemesi için, Allah
yolunda cihada hazırlık için, mücahitlerin techiz edilmeleri için ve müslümanlara fayda
sağlayacak bütün hayır alanlarında malını infak etmesi bunun kapsamına girmektedir.
Bundan hemen sonra ise ihtiyaç sahiplerine, fakir ve yoksullara infak gelir. Bazan her iki husus
bir arada olabilir. O takdirde yapılan bu infakta bir taraftan ihtiyaçlar giderilmekte iken,
diğer taraftan hayır ve itaatlere yardımcı olunabilir. Bu şekilde infaklar yedi yüz katına ve
bundan da fazlasına kadar kat kat mükâfaatlandırılır. İşte bundan dolayı:“Allah dilediğine kat kat verir.” buyrulmaktadır. Bu da infak edenin
kalbindeki iman, eksiksiz ihlâs ve infakının getirdiği sonuçlara ve faydalara göredir. Zira bazı
hayır yollarına infakta zincirleme giden faydalar ve pek çok maslahatlar söz konusu olabilir.
Bundan dolayı mükâfaat da amelin türündendir.
262. Daha sonra Yüce Allah, bir başka mükâfaat daha söz konusu etmiştir ki o, şartlarını
eksiksiz taşıyan ve olmaması gereken nitelikleri de bulunmayan bir halde kendi yolunda mallarını
infak edenler için. Onlar, infaklarının akabinde bu iyiliklerini infak ettikleri kimselerin
başına kakmayan, iyiliklerini sayıp dökmeyen ve onlara sözlü ya da fiili hiçbir eziyet vermeyen
kimselerdir. İşte böylelerinin “Rab’leri yanında” O’nun bu husustaki
bilgisine göre, nafakalarına, nafakalarının faydasına göre “mükâfaatları vardır.”
Bu, O’nun lütfundandır, yoksa onların sadakaları bu seviyeye ulaşamaz.
“Onlara hiçbir korku yoktur ve onlar üzülmeyeceklerdir de.” Yüce Allah
üzülmeyeceklerini belirterek geçmişte hoşlarına gitmeyecek şeyleri ortadan kaldıracağını, korku
olmayacağını belirterek de gelecekte korkmayacaklarını belirtmektedir. Böylelikle onlar
sevdiklerini elde etmiş, hoşlanmadıklarından da uzaklaşmış olurlar.
Hình ảnh về phần thưởng dành cho người có đức tin đã bố thí tài sản vì chính nghĩa của Allah giống như hình ảnh của một hạt giống được gieo xuống mảnh đất màu mỡ mọc ra một thân cây có bảy nhánh bông, cứ mỗi nhánh bông gồm có một trăm hạt. Allah nhân lên phần thưởng cho bất cứ ai Ngài muốn trong đám nô lệ của Ngài, Ngài ban thưởng cho họ một cách không tính toán, bởi Allah có bao la thiên lộc, Ngài biết rõ ai xứng đáng được nhân lên phần thưởng.
La ricompensa dei credenti, che spendono il loro denaro per la causa di Allāh, è simile a un chicco di grano piantato dal contadino nella buona terra, che produce sette spighe; in ogni spiga vi sono cento chicchi. E Allāh moltiplica la ricompensa ai Suoi sudditi che vuole, e dona loro senza misura, e Allāh è Immenso nella Sua Virtù e Generosità, Consapevole di chi merita l'abbondanza.
Ang paghahalintulad sa gantimpala sa mga mananampalataya na mga gumugugol ng mga salapi nila sa landas ni Allāh ay katulad ng isang butil na inilalagay ng magsasaka sa lupang kaaya-aya at nagpatubo ng pitong puso, na sa bawat puso mula rito ay may isandaang butil. Si Allāh ay nagpapaibayo ng gantimpala para sa sinumang niloloob Niya kabilang sa mga lingkod Niya sapagkat nagbibigay Siya sa kanila ng pabuya nila nang walang pagtutuos. Si Allāh ay Malawak ang kabutihang-loob at ang pagbibigay, Maalam sa sinumang nagiging karapat-dapat sa pagpapaibayo.
Perumpamaan pahala orang-orang mukmin yang menginfakkan harta mereka di jalan Allah ialah seperti sebuah biji yang ditanam oleh seorang petani di tanah yang subur kemudian tumbuh menjadi tujuh bulir. Dalam tiap-tiap bulirnya terdapat seratus biji. Allah melipatgandakan pahala tersebut bagi para hamba yang kehendaki-Nya, sehingga Allah memberi mereka pahala yang tak terhingga, dan Allah Mahaluas kemurahan dan pemberian-Nya, lagi Maha Mengetahui siapa yang berhak dilipatgandakan pahalanya.
Mallarını Allah yolunda harcayan müminlerin örneği, bir çiftçinin verimli bir araziye ektiği yedi başak bitiren bir tane gibidir. Her başakta yüz tane vardır. Allah kullarından dilediğine sevaplarını kat kat, hesapsızca ve bol olarak verir. Allah, ihsanı bol olan ve çokça sevap almayı hak eden kullarını hakkıyla bilendir.
Commentary
This is the thirty-sixth section of Surah Al-Baqarah which begins from verse 262. Left now are five sections of Surah Al-Baqarah out of which the last section carries some basic principles. The earlier four sections, from 262 to 283, have a total of 21 verses which present special instructions and points of guidance concerning financial transactions. If these were to be followed in toto, the problem of an ideal economic order which the whole world is worrying about will be automatically solved. Right now we see capitalism, socialism and communism (despite its fall in U.S.S.R) polarizing or readjusting against each other. The confrontation between these systems has reduced the world to a hotbed of internecine aggression. Stated in these verses is an important aspect of the economic order of Islam. It has two parts:
1. It teaches how to spend that which is extra to your needs to help the poor and the needy. This is known as Sadaqah صدقہ and Khayrat خیرات (roughly translated as charity and alms).
2. It declares that taking and giving of riba ربا (interest, usury) is حرام haram (unlawful) and gives directions on how to stay on guard against it.
Out of these sections, the first two consist of the merits of sadaqah صدقہ and khayrat خیرات ، inducement towards these, and related injunctions and points of guidance. The last two sections deal with the unlawfulness and forbiddance of ربا riba-based dealings, and with permissible ways of giving and taking loans.
The verses given above make a three-unit statement as follows:
1. The merit of spending in the way of Allah.
2. Conditions which make sadaqah صدقہ and khayrat خیرات acceptable and merit-worthy with Allah.
3. Attitudes that destroy sadaqah صدقہ and khayrat خیرات when good goes and sin stays.
After that there are two similitudes:
1. The first relates to the charities (nafaqat and sadaqat) which are acceptable with Allah.
2. The second relates to the charities (nafaqat and sadaqat) which are unacceptable and invalid.
Thus, these are five subjects that appear in this section. Before we discuss these subjects, it is necessary to know that the Holy Qur'an has pointed out to spending in the way of Allah at several places with the word, DWI (infaq: انفاق spending) "and at several others, with the words, اطعام (it` am: feeding) or صدقہ (sadaqah: charity) or ; إِيتَاءَ الزَّكَاةِ (ad' az-zakat: paying the obligatory zakah الزَّكَاة properly). A careful look at these Qur'anic words and the way they have been used shows that the words – infaq انفاق ، it` am اطعام and sadaqah صدقہ -- are general and as such incorporate all sorts of charitable spendings that aim to seek the good pleasure of Allah. These spendings may be fard فرض and wajib (obligatory) or nafl نفل and mustahabb مستحبّ (commendable, or desirable, or preferred). It may be noted that the Qur'an has used a distinct word إِيتَاءَ الزَّكَاةِ for the obligatory زکاۃ Zakah which indicates that there are special requirements in receiving and giving of this particular صدقہ sadaqah.
In this section, the word used more often is infaq انفاق while the word, sadaqah صدقہ has been used less often, which indicates that the statement here covers general charities and deeds of generosity, and the injunctions given here include and incorporate all sorts of charities and spendings in the way of Allah.
A similitude of spending in the way of Allah
In the first verse it is said that people who spend in the way of Allah, that is, in Hajj حج or in Jihad جھاد ، or on the poor, on widows and orphans, or on relatives and friends to help them out, can be likened to one who sows a good grain of wheat in the field from which grows a plant on which sprout seven ears and each ear yields hundred grains. As a result, one grain was worth a total yield of seven hundred grains.
The outcome is that one who spends in the way of Allah receives in return (reward in the Hereafter) on the scale of one to seven hundred, that is, spending one cent could bring the merit of seven hundred cents.
It appears in authentic and reliable ahadith that the thawab ثواب or merit or reward for one good deed is returned ten-fold, and could reach seven hundred-fold. Sayyidna ` Abdullah ibn ` Abbas ؓ has said: The reward of spending one dirham in Jihad and Hajj is equal to seven hundred dirhams. Ibn Kathir (رح) has reported this with reference to the Musnad of Ahmad.
To sum up, this verse tells us that spending one unit of money brings forth the reward of seven hundred units.
Conditions that make charity a “ worship”
But, the Qur'an has not, in its wisdom, put this subject in a few clear words. It has rather used the form of a similitude featuring a grain of wheat which has a subtle hint towards the labour of a farmer who can hope to get an yield of seven hundred grains out of one grain sown only when the grain is good, and the farmer sowing it should be fully conversant with the art of farming, and the soil where the grain goes should be good too, because, should even one of these factors remain missing, either this grain will be wasted leaving no grain to come out, or it would just not yield enough to reach the production ratio of one grain to seven hundred grains.
Similar to this, there are the same three conditions for the acceptance and increased return of good deeds generally, and of spending in the way of Allah particularly. These conditions are:
1. That which is spent in the way of Allah should be clean, pure and halal حلال (lawful) for it appears in Hadith that Allah Almighty accepts nothing except what is clean, pure and halal حلال .
2. One who spends should be good in intentions and righteous in deeds. An ill-intentioned and showy spender is like that ignorant farmer who throws away the grain on a spot where it is wasted.
3. The one to whom sadaqah صدقہ (charity) is given should also be deserving of it. It should not be wasted by spending on the non-deserving.
Thus, the similitude unfolds for us the great merit spending in the way of Allah has, along with the three conditions as well, which stipulate that one should spend from halal حلال earnings, and the method of spending should also conform to Sunnah, and that one should literally search for the deserving in order to spend on them. Just getting rid of what your coffers hold does not entitle you to receive this merit.
The correct and masnun مسنون (according to Sunnah) method of giving sadaqah صدقہ has been pointed out in the second verse. It is said that people who spend in the way of Allah and do do not publicise their favour after having spent, nor cause any pain to those on whom they have spent, their reward is secure with their Lord. For them there is no danger in the future, and no sorrow of the past.
"Perumpamaan (nafkah yang dikeluarkan oleh) orang-orang yang menafkahkan
hartanya di jalan Allah adalah serupa dengan sebutir benih yang menumbuhkan tujuh bulir, pada
tiap-tiap bulir seratus biji. Allah melipat gandakan (ganjaran) bagi
siapa yang Dia kehendaki. Dan Allah Mahaluas (karuniaNya) lagi Maha
Mengetahui. Orang-orang yang menafkahkan hartanya di jalan Allah, kemudian mereka tidak
mengiringi apa yang dinafkahkan-nya itu dengan menyebut-nyebut pemberiannya dan dengan tidak
menyakiti (perasaan si penerima), mereka memperoleh pahala di sisi Tuhan
mereka. Tidak ada kekhawatiran terhadap mereka dan tidak (pula) mereka
bersedih hati." (Al-Baqarah: 261-262).
(261) Ini merupakan anjuran yang agung dari Allah terha-dap
hamba-hambaNya untuk menafkahkan harta mereka di jalan-Nya; yaitu jalan yang menyampaikannya
kepadaNya. Termasuk dalam hal ini adalah menafkahkan hartanya dalam meningkatkan ilmu yang
bermanfaat, dalam mengadakan persiapan berjihad di jalanNya, dalam mempersiapkan para tentara
maupun membekali mereka, dan dalam segala macam kegiatan-kegiatan sosial yang berguna bagi kaum
Muslimin. Kemudian disusul berinfak kepada orang-orang yang membutuhkan, fakir miskin, dan
kemungkinan saja dua cara itu dapat disatukan hingga menjadi nafkah untuk menolong orang-orang
yang membutuhkan dan sekaligus bakti sosial dan ketaatan.
Nafkah-nafkah seperti ini akan dilipatgandakan. Kelipatan ini dengan tujuh ratus kali lipat
hingga berlipat ganda banyaknya lagi dari itu. Karena itu Allah berfirman, ﴾ وَٱللَّهُ يُضَٰعِفُ
لِمَن يَشَآءُۚ ﴿ "Allah melipat gandakan (ganjaran) bagi siapa yang Dia
kehendaki." Itu tentu-nya sesuai dengan apa yang ada dalam hati orang yang berinfak tersebut
dari keimanan dan keikhlasan yang tulus, dan juga sesuai dengan kebaikan dan manfaat yang
dihasilkan dari infaknya ter-sebut, karena beberapa jalan kebajikan dengan berinfak padanya akan
mengakibatkan manfaat-manfaat yang terus menerus dan kemaslahatan yang bermacam-macam, maka
balasan itu tentunya sesuai dengan jenis perbuatannya.
(262) Kemudian Allah juga menyebutkan ada pahala lain bagi orang-orang
yang menafkahkan harta mereka di jalanNya dengan infak yang yang dikeluarkan dengan
syarat-syarat yang cukup dan terbebas dari segala penghalang-penghalangnya. Maka orang yang
berinfak itu tidak boleh mengiringi infaknya itu dengan menyebut-nyebutnya dan menghitung-hitung
kebaikannya, serta tidak menyakiti perasaan si penerima dengan perkataan maupun perbuatan.
Maka mereka itu ﴾ لَّهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ ﴿ "memperoleh pahala di sisi Rabb mereka" sesuai dengan apa yang Dia ketahui dari mereka dan sesuai dengan kadar infak-infak mereka dan manfaatnya dan tentu saja karuniaNya yang tidak akan diperoleh dan tidak akan digapai oleh nafkah-nafkah mereka. ﴾
وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ ﴿ "Tidak ada ke-khawatiran terhadap mereka dan
tidak (pula) mereka bersedih hati."
Allah menjauhkan dari mereka perkara yang dibenci yang telah berlalu dengan menghilangkan dari
mereka kesedihan, dan yang akan datang dengan menghilangkan kekhawatiran dari me-reka, hingga
mereka memperoleh apa yang dicintainya dan dijauh-kan dari perkara yang dibenci.
La rétribution méritée par les croyants qui dépensent leurs richesses pour Allah est semblable à un grain planté par un paysan dans une terre fertile: ce grain donne naissance à sept épis, chaque épi contenant cent grains. Allah démultiplie la rétribution de qui Il veut parmi Ses serviteurs et les paie sans compter. Allah est Détenteur d’une grâce infinie et de dons étendus ; Il sait qui mérite de voir sa rétribution multipliée.
Every act committed by man is like a seed planted in the ground. If one does something in order to be admired by others, it is as though one is planting a seed in the earth of this world. If, on the other hand, one acts in order to please God, then one has sown a seed in the everlasting fields of the Hereafter, where it will blossom and bear fruit. In this world, one seed produces a thousand grains of corn. Likewise in the harvest of the Hereafter, man will reap rewards far in excess of what he has sown.
Rewards of Spending in Allah's Cause
This is a parable that Allah made of the multiplication of rewards for those who spend in His cause, seeking His pleasure. Allah multiplies the good deed ten to seven hundred times. Allah said,
مَّثَلُ الَّذِينَ يُنفِقُونَ أَمْوَلَهُمْ فِي سَبِيلِ اللَّهِ
(The parable of those who spend their wealth in the way of Allah...)
Sa`id bin Jubayr commented, "Meaning spending in Allah's obedience." Makhul said that the Ayah means, "Spending on Jihad, on horse stalls, weapons and so forth." The parable in the Ayah is more impressive on the heart than merely mentioning the number seven hundred. This Ayah indicates that Allah `grows' the good deeds for its doers, just as He grows the plant for whoever sows it in fertile land. The Sunnah also mentions that the deeds are multiplied up to seven hundred folds. For instance, Imam Ahmad recorded that Abu Mas`ud said that a man once gave away a camel, with its bridle on, in the cause of Allah and the Messenger of Allah ﷺ said,
«لَتَأْتِيَنَّ يَوْمَ الْقِيَامَةِ بِسَبْعِمِائَةِ نَاقَةٍ مَخْطُومَة»
(On the Day of Resurrection, you will have seven hundred camels with their bridles.)
Muslim and An-Nasa'i also recorded this Hadith, and Muslim's narration reads, "A man brought a camel with its bridle on and said, `O Messenger of Allah! This is in the sake of Allah.' The Messenger ﷺ said,
«لَكَ بِهَا يَوْمَ الْقِيَامَةِ سَبْعُمِائَةِ نَاقَة»
(You will earn seven hundred camels as reward for it on the Day of Resurrection. )
Another Hadith: Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«كُلُّ عَمَلِ ابْنِ آدَمَ يُضَاعَفُ، الْحَسَنَةُ بِعَشَرِ أَمْثَالِهَا، إِلَى سَبْعِمِائَةِ ضِعْفٍ، إِلى مَا شَاءَ اللهُ، يَقُولُ اللهُ: إِلَّا الصَّوْمَ فَإِنَّهُ لِي، وَأَنَا أَجْزِي بِهِ، يَدَعُ طَعَامَهُ وَشَهْوَتَهُ مِنْ أَجْلِي، وَلِلصَّائِمِ فَرْحَتَانِ: فَرْحَةٌ عِنْدَ فِطْرِهِ وَفَرْحَةٌ عِنْدَ لِقَاءِ رَبِّهِ، وَلَخَلُوفُ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللهِ مِنْ رِيحِ الْمِسْكِ، الصَّوْمُ جُنَّةٌ، الصَّومُ جُنَّة»
(Every good deed that the son of Adam performs will be multiplied ten folds, to seven hundred folds, to many other folds, to as much as Allah wills. Allah said, "Except the fast, for it is for Me and I will reward for it. One abandons his food and desire in My sake." The fasting person has two times of happiness: when he breaks his fast and when he meets his Lord. Verily, the odor that comes from the mouth of whoever fasts is more pure to Allah than the scent of musk. Fasting is a shield (against sinning), fasting is a shield.) Muslim recorded this Hadith.
Allah's statement,
وَاللَّهُ يُضَـعِفُ لِمَن يَشَآءُ
(Allah gives manifold increase to whom He wills) is according to the person's sincerity in his deeds.
وَاللَّهُ وَسِعٌ عَلِيمٌ
(And Allah is All-Sufficient for His creatures' needs, All-Knower) meaning, His Favor is so wide that it encompasses much more than His creation, and He has full knowledge in whoever deserves it, or does not deserve it. All the praise and thanks are due to Allah.
Primjer nagrade vjernika koji udjeljuju svoje imetke na Allahovom putu jest zrno koje sijač stavi u plodnu zemlju, pa iz njega proklija sedam klasova, a u svakom klasu stotinu zrna. Allah uvećava nagradu kome On hoće od Svojih robova, i daje im nagradu bez obračuna. Allah je neizmjerno darežljiv, i zna ko zaslužuje mnogostruku nagradu.
Oni koji svoj imetak udjeljuju kao vid pokornosti Allahu i traženja Njegovog zadovoljstva, a zatim to udjeljivanje ne proprate nečim što im kvari nagradu, poput prigovaranja ljudima riječima ili djelima, takvi će imati nagradu kod svog Gospodara. Takvi se neće bojati od onoga što ih u budućnosti čeka, niti će tugovati za nečim što ih je u prošlosti mimoišlo, zbog velikog uživanja i blagodati u kojim će se nalaziti.
Orang-orang yang menggunakan hartanya dalam ketaatan kepada Allah dan mengharapkan rida-Nya, kemudian tidak mengikutinya dengan sesuatu yang bisa membatalkan pahalanya, seperti menyebut-nyebut kebaikannya di depan umum, baik dengan kata-kata maupun tindakan yang menyakiti perasaan si penerima, mereka itu akan mendapatkan pahala di sisi Tuhan mereka, tidak ada ketakutan bagi mereka tentang apa yang akan mereka hadapi di masa depan, dan mereka tidak bersedih atas apa yang sudah berlalu, karena besarnya nikmat yang mereka terima.
Conditions that make charity go in vain
Two negative conditions governing the acceptance of sadaqah صدقہ have been stated in this verse:
1. Do not publicise your favour after spending.
2. Do not consider the receiver practically disgraced, and do nothing to cause him insult or pain.
To Remind About Charity Given is Forbidden
Allah praises those who spend from their money in His cause, and then refrain from reminding those who received the charity of that fact, whether these hints take the form of words or actions.
Allah's statement,
وَلاَ أَذًى
(or with injury), indicates that they do not cause harm to those whom they gave the charity to, for this harm will only annul the charity. Allah next promised them the best rewards for this good deed,
لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ
(their reward is with their Lord), indicating that Allah Himself will reward them for these righteous actions. Further,
وَلاَ خَوْفٌ عَلَيْهِمْ
(On them shall be no fear) regarding the horrors of the Day of Resurrection,
وَلاَ هُمْ يَحْزَنُونَ
(nor shall they grieve) regarding the offspring that they leave behind and the adornment and delights of this world. They will not feel sorry for this, because they will acquire what is far better for them.
Allah then said,
قَوْلٌ مَّعْرُوفٌ
(Kind words) meaning, compassionate words and a supplication for Muslims,
وَمَغْفِرَةٌ
(and forgiving) meaning, forgiving an injustice that took the form of actions or words,
خَيْرٌ مِّن صَدَقَةٍ يَتْبَعُهَآ أَذًى
(are better than Sadaqah (charity) followed by injury.)
وَاللَّهُ غَنِىٌّ
(And Allah is Rich) not needing His creation,
حَلِيمٌ
(Most Forbearing) forgives, releases and pardons them.
There are several Hadiths that prohibit reminding people of acts of charity. For instance, Muslim recorded that Abu Dharr said that the Messenger of Allah ﷺ said,
«ثَلَاثَةٌ لَا يُكَلِّمُهُمُ اللهُ يَوْمَ الْقِيَامَةِ، وَلَا يَنْظُرُ إِلَيْهِم، وَلَا يُزَكِّيهِمْ، وَلَهُمْ عَذَابٌ أَلِيمٌ: الْمَنَّانُ بِمَا أَعْطَى، وَالْمُسْبِلُ إِزَارَهُ، وَالْمُنَفِّقُ سِلْعَتَهُ بِالْحَلِفِ الْكَاذِب»
(Three persons whom Allah shall neither speak to on the Day of Resurrection nor look at nor purify, and they shall receive a painful torment: he who reminds (the people) of what he gives away, he who lengthens his clothes below the ankles and he who swears an oath while lying, to sell his merchandise.)
This is why Allah said,
يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تُبْطِلُواْ صَدَقَـتِكُم بِالْمَنِّ وَالاٌّذَى
(O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury) stating that the charity will be rendered in vain if it is followed by harm or reminders. In this case, the reward of giving away charity is not sufficient enough to nullify the harm and reminders. Allah then said,
كَالَّذِى يُنفِقُ مَالَهُ رِئَآءَ النَّاسِ
(like him who spends his wealth to be seen of men) meaning, "Do not nullify your acts of charity by following them with reminders and harm, just like the charity of those who give it to show off to people." The boasting person pretends to give away charity for Allah's sake, but in reality seeks to gain people's praise and the reputation of being kind or generous, or other material gains of this life. All the while, he does not think about Allah or gaining His pleasure and generous rewards, and this is why Allah said,
وَلاَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ
(and he does not believe in Allah, nor in the Last Day.)
Allah next set the example of whoever gives charity to show off. Ad-Dahhak commented that the example fits one who follows his acts of charity with reminders or harm. Allah said,
فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ
(His likeness is the likeness of Safwan) where Safwan, from is Safwanah, meaning `the smooth rocks,'
عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ
(on which is little dust; on it falls a Wabil) meaning, heavy rain,
فَتَرَكَهُ صَلْدًا
(which leaves it bare.) This Ayah means that heavy rain left the Safwan completely barren of dust. Such is the case with Allah's action regarding the work of those who show off, as their deeds are bound to vanish and disappear, even though people think that these deeds are as plentiful as specks of dust. So Allah said,
لاَّ يَقْدِرُونَ عَلَى شَىْءٍ مِّمَّا كَسَبُواْ وَاللَّهُ لاَ يَهْدِي الْقَوْمَ الْكَـفِرِينَ
(They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people.)
One who spends his wealth in order to gain worldly fame and prestige, and who seeks to be recompensed in this ephemeral world, will have no share in the rewards of the life everlasting. Those who spend for the cause of God, on the other hand, adopt a different approach. They do not, for one, taunt their beneficiaries with reminders of the favours they have bestowed. Indeed, having spent from their wealth for the cause of God, they do not consider themselves to have bestowed any favour at all upon anyone. And they do not show any displeasure if a gracious response is not forthcoming from those to whom they have been generous. This is because their hopes are pinned on being rewarded in full by God, so what do they care if human beings show appreciation or not? Moreover, if they are unable to accede to a request for monetary assistance, at least they do not rebuff the suppliant. Instead, they find kind words with which to excuse themselves, for they know that God hears everything they say. Their fear of God makes them circumspect in the choice of words they utter to their fellow human beings.
Aquellos que, obedeciendo a Al‑lah y buscando Su aceptación, contribuyan con sus riquezas en Su causa y no se comporten luego de manera que anulen esta acción, por ejemplo, jactándose de su favor con palabras o gestos, obtendrán su retribución cuando estén ante su Señor. No sentirán temor alguno respecto a lo que les espera y no serán afligidos por lo que sucedió en el pasado, tan inmensos serán sus deleites.
Those who spend their wealth for Allah’s obedience and pleasure, and do not destroy their reward afterwards by reminding people of their favour by their words or actions, will receive their reward from their Lord. They will have no fear for the future nor any grief over the past because of the great bounties they will be enjoying.
Mallarını Allah'a itaat etme ve O'nun rızasını kazanmak uğrunda harcayıp, bu çabalarından sonra yaptıklarının sevabını boşa çıkaracak, başa kakma ve minnet altında bırakma gibi davranışlarda bulunmayanların mükâfatları Rableri katındadır. Karşılaşacakları şeyler hususunda da onlara bir korku yoktur. Onlar elde ettikleri yüce nimetlerden dolayı geçmişte olanlara üzülmeyeceklerdir.
Ceux qui dépensent leurs richesses dans l’obéissance à Allah et la recherche de Son agrément puis ne font pas suivre leur dépense d’un comportement annulant leur rétribution, comme rappeler leur faveur par les paroles ou les gestes, retrouveront leur rétribution auprès de leur Seigneur. Ils n’auront aucune crainte au sujet de ce qui les attend et ils ne seront pas affligés pour ce qui a eu lieu dans le passé en raison de l’immensité de leurs délices.
Những ai chi tiêu tài sản của mình vì tuân lệnh Allah và sự hài lòng Ngài nhưng không kèm theo những lời lẽ, thái độ hay hành động làm tổn thương người khác hoặc để phô trương lòng tốt chắc chắn sẽ được phần thưởng nơi Thượng Đế của họ; họ sẽ không phải lo sợ về tương lai của mình và cũng không buồn phiền về những gì đã qua bởi sự hưởng thụ vĩ đại mà họ sẽ có ở Đời Sau.
Ang mga nagkakaloob ng mga salapi nila sa pagtalima kay Allāh at kaluguran Niya, pagkatapos hindi nila pinasusundan ang pagkakaloob nila ng anumang nakapagpapawalang-saysay sa gantimpala nito na panunumbat sa mga tao sa sinasabi o ginagawa, ukol sa kanila ang gantimpala nila sa ganang Panginoon nila. Walang pangamba sa kanila sa anumang kahaharapin nila ni sila ay malulungkot sa anumang nakalipas dahil sa laki ng kaginhawahan nila.
Coloro che elargiscono il loro denaro per obbedienza ad Allāhطاعة الله e per Suo compiacimento, e poi non si vantano in pubblico della loro azione con parole o atti, spetta loro una ricompensa da parte del loro Dio, e non temono il loro avvenire; non si rattristeranno per il loro passato, a causa della beatitudine che avranno conseguito.
Le buone parole ti permettono di far penetrare la gioia nel cuore dei credenti, e il perdono per chi ti ha fatto del male; ciò è migliore che elargire elemosina e in seguito far pesare la propria azione, e Allāh non ha bisogno dei Suoi sudditi: Tenero, non li guida con la punizione.
Anumang sinasabing marangal na nagpapapasok sa pamamagitan nito ng galak sa puso ng isang mananampalataya, at pagpapaumanhin sa sinumang gumawa ng masagwa sa iyo ay higit na mainam kaysa sa isang kawanggawang sinusundan ng isang pananakit sa pamamagitan ng panunumbat sa pinagkawanggawaan. Si Allāh ay Walang-pangangailangan sa mga lingkod Niya, Matimpiin: hindi Siya nagmamadali sa kanila ng kaparusahan.
In the third verse: قَوْلٌ مَّعْرُوفٌ (saying something proper), these two conditions for acceptance of charitable gifts in the sight of Allah have been further explained. Incidentally, these were introduced in the earlier verse. To repeat, when you spend in the way of Allah, do not show off the favour, and when you give something to somebody do nothing to make him feel insulted, or to cause him pain.
This was explained by saying that it is a thousand times better to offer some reasonable and appropriate excuse before the person who asks, if the giver feels he is unable to give under conditions of duress; and should the person asking anger the giver by impolite behaviour, it is also a thousand times better to forgive than to give him a charity which is followed by giving him pain. Allah Almighty is Himself Ghani غنی and Halim حلیم ، need-free and forbearing. He needs nothing from anyone. One who spends does so for his own good. That being so, an intelligent human being should keep this in mind while spending in the way of Allah, that he is not favouring anybody, and that he is spending for his own good. And should one sense ingratitude on the part of people treated well, he should subject himself to the divine attribute of 'forbearing', show obedience and forgive and forget.
263- Güzel bir söz ve bağışlama, arkasından eziyet gelen sadakadan daha hayırlıdır. Allah
Ğanidir, Halîmdir.
263. Yüce Allah ihsanın dört mertebesini söz konusu etmektedir:
1- Birinci mertebe salih bir niyet ile verilen ve verenin, arkasından her hangi bir başa kakma
ve eziyet etmediği infaktır.
2- Bundan sonra güzel söz söylemek gelir. Bu da bütün yönleri ile sözlü iyiliklerdir ki ya
müslüman onlarla sevindirilir ya da kişi -eğer yanında bir şey olmadığı bir zamana denk
gelmişse- dilenene mazeretini beyan edip güzel sözler söyler.
3- Üçüncüsü ise sözlü veya fiili olarak sana kötülük yapan kimseyi affedip bağışlamak sureti ile
yapılan ihsandır. Bu ikisi dördüncü mertebeden daha faziletli ve daha hayırlıdır:
4- Dördüncüsü ise sadaka verenin verdiği kimseye sadakası akabinde eziyette bulunduğu sadakadır.
Çünkü o böyle davranmakla iyiliğini bulandırmış, hem bir hayır, hem bir şer işlemiş olur. Daha
az faziletli bile olsa sadece hayırda bulunmak, daha fazletli bir şey bile olsa içine şerrin
karıştığı hayırdan daha hayırlıdır.
Bu ayette ahmak ve cahil kimselerin yaptığı gibi tasaddukta bulunduğu kimselere eziyet verenler
bu işten ileri derecede sakındırılmaktadır.
Yüce “Allah, Ğanidir” böylelerinin sadakalarına ihtiyacı yoktur, hiçbir
kuluna da muhtaç değildir. “Halimdir” kemal derecesindeki ganiliği ile birlikte geniş bağışları
ile isyankârlara mühlet verir ve onları çabucak cezalandırmaz. Bunun yerine onlar, masiyet
işleyerek O’na meydan okurlarken O kendilerine afiyet verir, rızık ihsan eder ve nimetlerini
onlara bol bol verir.
Daha sonra Yüce Allah yapılan infakın akabinde başa kakmanın ve eziyetin gelmesini en ağır
şekilde yasaklayıp buna dair şöyle bir örnek vermektedir
Kata-kata mulia yang menyenangkan hati orang mukmin dan kata maaf yang engkau berikan kepada orang yang berbuat buruk kepadamu lebih baik daripada sedekah yang diikuti dengan sesuatu yang menyakitkan hati, seperti menyebut-nyebut kebaikannya di hadapan orang yang menerima sedekahnya. Allah Mahakaya (tidak butuh) terhadap hamba-hamba-Nya, lagi Maha Penyantun, tidak lekas menjatuhkan hukuman kepada mereka.
Lijepe riječi koje će unijeti radost u srce vjernika, i oprost onome ko je ružno prema nama postupio, bolji su od sadake koju prati prigovaranje onome kome se je udijelila, čime ga se uznemiruje. Allah je neovisan od Svojih robova, blag prema njima, ne žuri da ih kazni.
"Perkataan yang baik dan pemberian maaf lebih baik dari sedekah yang diiringi dengan sesuatu
yang menyakitkan (perasaan si penerima). Allah Mahakaya lagi Maha
Penyantun." (Al-Baqa-rah: 263).
(263) Allah menyebutkan empat tingkatan dalam kebajikan:
Tingkatan pertama: Nafkah yang terlahir dari niat yang shalih dan pemberi nafkah tidak
mengiringinya dengan menyebut-nye-butnya dan menyinggung perasaan si penerima.
Tingkatan kedua: Berkata yang baik, yaitu kebajikan berupa perkataan dengan segala bentuknya yang mengandung
kebahagia-an bagi seorang Muslim, meminta maaf dari orang yang meminta apabila dia tidak
memiliki apa yang diminta, dan sebagainya dari perkataan yang baik.
Tingkatan ketiga: Kebajikan dengan memberi maaf dan am-punan kepada orang yang telah berlaku buruk kepada Anda,
baik dengan perkataan maupun dengan perbuatan. Dua yang terakhir ini lebih utama dan lebih baik
dari tingkatan berikut.
Tingkatan Keempat: Pemberi infak itu mengiringi infaknya dengan perlakuan menyakitkan kepada penerimanya karena
dia telah mengotori kebaikannya tersebut dan dia telah berbuat baik dan jahat (sekaligus).
Kebajikan yang murni walaupun sangat sedikit adalah lebih baik daripada kebajikan yang dicampuri
oleh keburukan walaupun kebajikan itu banyak. Ini merupakan an-caman yang keras terhadap orang
yang berinfak yang menyakiti orang yang diberikan nafkahnya tersebut, sebagaimana yang
di-lakukan oleh orang-orang yang suka mencela, pandir, dan bodoh.
﴾ وَٱللَّهُ ﴿ "Dan Allah" yang Mahatinggi adalah juga ﴾ غَنِيٌّ ﴿ "Maha Kaya" dari sedekah-sedekah mereka dan dari seluruh hamba-ham-baNya, ﴾
حَلِيمٞ ﴿ "lagi Maha Penyantun"; di samping kesempurnaan kekayaanNya dan luasnya pemberian
dariNya, Dia Penyantun terhadap pelaku-pelaku maksiat. Dia tidak menyegerakan hukuman bagi
mereka, akan tetapi Dia memberikan keselamatan kepada me-reka, memberi mereka rizki, meluaskan
bagi mereka kebaikanNya; namun mereka menentang Allah dengan bermaksiat kepadaNya.
Kemudian Allah melarang dengan sangat keras dari meng-ungkit-ungkit pemberian dan menyakiti
orang yang diberi. Allah membuat perumpamaan tentang itu dengan FirmanNya,
Müminin kalbine mutluluk veren güzel söz ve sana kötülük yapanı affetmen; sadaka verilen kimseye, verilen sadakanın başa kakılması ve incitme ile verilen bir sadakadan daha hayırlıdır. Allah'ın, kullarına ihtiyacı yoktur ve O, kullarını cezalandırmakta acele etmeyendir.
Pronunciar una palabra noble que regocije el corazón de un creyente y perdonar a los que te ofenden, es preferible a dar caridad y luego hacer alarde frente al que la recibe. Al‑lah no necesita de Sus siervos y se muestra indulgente con ellos al no apresurarse en castigarlos.
Lời nói tốt đẹp làm cho người có đức tin vui vẻ và việc xí xóa cho ai cư xử tệ với mình tốt hơn cả việc bố thí có kèm theo lời kể lể làm tổn thương người nhận sự bố thí. Quả thật, Allah luôn giàu có không cần đến đám nô lệ như thế, Ngài luôn nhẫn nại không vội vã trừng phạt họ.
A kind word that makes a believer happy or forgiveness of the one who is ill-mannered is better than charity followed by harm caused by reminding the person of the favour. Allah is in no need of His servants; and because He is tolerant with them, He does not often quickly punish.
Prononcer une noble parole qui réjouit le cœur d’un croyant et pardonner celui qui t’offense est préférable au fait de donner une aumône et d’en faire le rappel à celui qui en bénéficie. Allah se passe de Ses serviteurs et se montre indulgent avec eux en ne s’empressant pas de les punir.
Quienes creen en Al‑lah y siguen a Su Mensajero, no anulen la retribución que merecen por sus caridades y ayudas jactándose frente al beneficiario del favor que le han hecho, ya que así lo perjudican. Aquel que así se comporta se asemeja a la persona que dona de sus riquezas para presumir ante los demás y para que lo elogien. Esta persona se asemeja al incrédulo que no cree en Al‑lah, ni en el Día de la Resurrección, ni en la retribución final. Es como una piedra lisa cubierta de tierra. Cuando una lluvia abundante cae sobre esta piedra, el agua hace desaparecer la tierra y deja al descubierto la superficie lisa de la piedra. Lo mismo ocurre con los ostentosos cuya retribución desaparece y no queda nada ante Al‑lah. Al‑lah no guía a los incrédulos hacia aquello que provoca Su aceptación ni hacia lo que puede serles útil en sus acciones y en sus donaciones.
Ô ceux qui croyez en Allah et suivez Son Messager n'invalidez pas la rétribution que vous méritez pour votre aumône en rappelant votre faveur au bénéficiaire car c’est lui faire du tort.
Celui qui agit ainsi est comparable à un individu qui dépense ses richesses dans le but d’être vu par les gens et que ceux-ci fassent son éloge. Cet individu est mécréant et ne croit ni en Allah ni au Jour de la Résurrection, ni en la rétribution finale. Il est ainsi tel une pierre lisse recouverte de poussière. Quand une pluie abondante tombe sur cette pierre, elle rend cette pierre à nouveau lisse et fait disparaître la poussière qui la recouvrait.
Il en est de même pour les ostentateurs dont la rétribution disparaît et il n’en reste rien auprès d’Allah.
Allah ne guide pas les mécréants vers ce qui fait Son agrément ni vers ce qui leur est utile dans leurs actions et leurs dépenses.
O you who have faith in Allah and follow His Messenger, do not ruin the reward of your charity by boasting about it and hurting the person to whom you gave it. A person who does this is like one who spends to be seen and praised by people, and does not have faith in Allah and in the reward and punishment on the Day of Resurrection. This is like a smooth stone on which there is some dust: when heavy rain falls onto it, the dust is washed away and the stone is left smooth with nothing on it. Similarly, the reward of the actions and charity of those who show off does not remain in the sight of Allah. Allah does not guide disbelievers to what pleases Him and benefits them in their actions and spending.
In the fourth verse, the same subject has been taken up differently with a little more emphasis. It was said: Do not waste your charities: verbally -- by causing your favour to be known; or practically by causing pain.
This makes it clear that any form of favour-flashing or needy-bashing, after an act of charity renders such charity null and void. There is no reward for it.
In this verse, one more condition governing the acceptance of sadaqah صدقہ has been added by saying that one who spends for public exposure, for name and fame, and does not believe in Allah Almighty and the Day of Resurrection, can be likened to be acting in a situation where he sows a grain on a clean rock which has collected a layer of soil, then comes the rain and washes the whole thing clean. Such people will never reap what they have sown and Allah Almighty will not let the disbelievers see the way. From this we know the condition that governs the acceptance of sadaqah صدقہ and khayrat خیرات۔- spend only to seek the good pleasure of Allah Almighty and with the intention of getting thawab ثواب (reward) in the akhirah آخرۃ (Hereafter). Never do it with the intention of having public exposure, name and fame. Spending with the intention of earning name and fame is wasting what you spend. And should a true Muslim, who does believe in the Hereafter, expend something simply for name, fame, and under hypocritical motivation, he too, would not get any thawab ثواب (reward) for it. Moreover, there is a hint here in the use of the additional sentence ولا یؤمن باللہ ، (And does not believe in Allah); perhaps, it aims to suggest that hypocrisy and name-seeking is not just the sort of thing a person who believes in Allah Almighty and the Day of Resurrection would ever do since hypocrisy is a sign of something being wrong with his faith.
The meaning of وَاللَّـهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِي 'Allah Almighty will not show disbelievers the way' towards the end of verse 264 is that the Qur'anic guidance is universal. It is common to all human beings. But, disbelievers do not take notice of this guidance, rather go a step farther and make fun of it. As a result, Allah Almighty lets them be deprived of the very taufiq توفیق ، the ability to accept guidance. The effect is that they do not accept any guidance.
O voi che credete in Allāh e seguite il Suo Messaggero, non vanificate la ricompensa della vostra carità verso l'altro umiliandolo, perché colui che fa ciò è come qualcuno che elargisce denaro con l'intenzione di mettersi in mostra affinché la gente lo lodi. Chi fa questo è un miscredente che non crede in Allāh e nell'Ultimo Giorno, e nella ricompensa e punizione in esso previste. Tale fatto è simile all'esempio della roccia liscia, coperta dalla terra; tale roccia ha subìto una pioggia abbondante che ha eliminato la terra, ed è rimasta così liscia, priva di copertura. Così sono i fanatici: perdono la ricompensa delle loro azioni ed elargizioni, e di ciò non resta loro nulla presso Allāh. E Allāh l'Altissimo non guida i miscredenti, secondo ciò che Lo compiace, nel trarre beneficio dalle loro azioni ed elargizioni.
O mga sumampalataya kay Allāh at sumunod sa Sugo Niya, huwag kayong sumira sa gantimpala sa mga kawanggawa ninyo sa pamamagitan ng panunumbat sa pinagkakawanggawaan at pananakit dito. Tunay na ang paghahalintulad sa sinumang gumagawa niyon ay tulad ng nagkakaloob ng mga salapi niya sa layunin na makita siya ng mga tao at ipagkapuri nila siya gayong siya ay isang tagatangging sumampalataya,na hindi sumasampalataya kay Allāh ni sa Huling Araw at anumang naroon na gantimpala at parusa. Ang paghahalintulad dito ay tulad ng isang batong makinis, na sa ibabaw nito ay may alabok, saka may tumama sa batong iyon na isang ulan na masagana kaya nag-alis ito ng alabok sa bato at nag-iwan doon na makinis na walang anuman sa ibabaw nito. Gayon ang mga nagpapakitang-tao: naaalis ang gantimpala ng mga paggawa nila at mga paggugol nila at walang natitira mula roon sa ganang kay Allāh na anuman. Si Allāh ay hindi nagpapatnubay sa mga taong tagatangging sumampalataya tungo sa nagpapalugod sa Kanya – pagkataas-taas Siya – at nagpapakinabang sa kanila sa mga paggawa nila at mga paggugol nila.
264- Ey iman edenler! Malını sırf insanlara gösteriş olsun diye infak eden, Allah’a ve âhiret
gününe iman etmeyen kimse gibi sadakalarınızı başa kakmakla ve eziyet vermekle boşa çıkarmayın.
Böyle birinin misali, üzerinde (azıcık) toprak bulunan, sağnak halinde
yağan bir yağmurla (o toprak da sıyrılan, böylece) cascavlak ortada
kalan bir kayaya benzer. Onlar kazandıkları hiç bir şeyi ele geçiremezler. Allah kâfirler
topluluğuna yol göstermez.
265- Allah’ın rızasını arayarak ve nefislerinden bir sebat ile mallarını infak edenlerin misali
de yüksek bir tepenin üstünde bulunan ve bol yağmur aldığı için meyvelerini iki kat veren güzel
bir bahçeye benzer. O bol yağmur almasa bile çise alır (ki bu da ona yeter). Allah yaptıklarınızı çok iyi görendir.
266- Sizden herhangi biriniz ister mi ki hurma ve üzüm ağaçlarından bir bahçesi olsun, altından
ırmaklar aksın, orada her çeşit meyveleri bulunsun ve kendisine de ihtiyarlık gelip çatsın,
üstelik elleri ermez güçleri yetmez küçük çocukları da olsun, derken o bahçeye içinde ateş olan
bir kasırga isabet etsin de bahçe (tümden) yanıversin? İşte Allah
düşünesiniz diye âyetleri size böylece açıklar.
264-266. Allah, bu âyet-i kerimelerde (farklı tiplere dair) üç misal
vermektedir: Kendi rızası için infak edip bu infakının akabinde başa kakma ve herhangi bir
eziyet bulunmayan kişi, yaptığı infakın akabinde başa kakıp eziyet eden kişi ve bir de
riyakârlık yapan kişi.
Birincisinin infakı iman ve tam bir ihlâs ile verildiğinden dolayı makbuldür ve kat kat mükâfaat
görecektir. Çünkü bu infak, “Allah’ın rızasını arayarak ve nefislerinden bir sebat ile”
yapılmıştır. Yani bunlar cömertlikle, doğru ve samimi niyet üzere sebat eder halde infaklarını
yaparlar. İşte böyle bir amelin misali “yüksek bir tepenin üstünde bulunan... güzel bir bahçeye benzer.”
Böyle bir yer rüzgar ve güneş alır ve böyle bir bahçede su da boldur. Eğer bu bahçeye bol bir
yağmur isabet etmeyecek olsa dahi bir çisinti bile yeterlidir. Çünkü onun yeri ve verimi
güzeldir. Ayrıca bu bahçenin mahsullerinin gelişmesi, serpilmesi ve güzel meyve vermesi için
gerekli bütün sebepler bir arada bulunmaktadır. İşte bundan dolayı bu bahçe “meyvelerini iki kat verir.”
Bu niteliğe sahip olan bahçe insanın istediği en mükemmel türden bir bahçedir. O halde böyle bir
faziletli amel de en yüce mertebeye sahip bir ameldir.
Allah için infak etmekle birlikte bu infakın akabinde onu başa kakan, eziyet veren yahut da bir
amel işleyip arkasından o ameli iptal edecek bir iş yapan kimsenin misali ise diğer örnekte sözü
geçen bahçe sahibi kimseye benzer. Yüce Allah bu bahçeye “içinde ateş olan bir kasırga”
yani şiddetli bir fırtına musallat eder de o bahçe yanıp kül olur. Üstelik bu bahçe sahibinin
güçsüz çoluk çocuğu vardır ve kendisi de yaşlanmış, güçsüz düşmüştür. İşte böyle bir durum en
çetin durumlardan biridir. Bundan dolayı Yüce Allah bu misalin başında:“Sizden herhangi biriniz ister mi ki...” diye muhataplarca çok kötü
olduğunun kabul edileceğini ifade eden bir soru ile başlamaktadır. Çünkü böyle bir bahçenin
ağaçlarının güzel bir hal almasından ve mahsullerini vermesinden sonra aniden yok olup gitmesi,
çok büyük bir musibettir.
Diğer taraftan böyle bir facianın meydana geldiği sırada o bahçenin sahibinin çalışamayacak
kadar zayıflamış yaşlı biridir ve güçsüz çoluk çocuğu da vardır. Onlar kendisine yardımcı
olamamakta, üstelik onların ihtiyaçlarını da kendisi karşılamaktadır. Bu da bir başka facia!
Buna göre önceleri Allah için bir amelde bulunan sonra da bu amelini ona aykırı bir işle iptal
edip boşa çıkaran kişi, bu örnekteki gibi, bahçesine son derece muhtaç olduğu bir sırada karşı
karşıya kaldığı böyle bir musibetle her şeyini kaybeden kimsenin durumuna benzer.
Üçüncü örnek ise Allah’a imanı bulunmayan, onun mükâfaatını da ummayan ve insanlara karşı
riyakarlık yapan kimseye dairdir. Böyle bir kimsenin kalbi kaypak bir kayaya benzer. Kayanın
üzerinde bir parça toprak vardır. Onu gören kişi bu toprağa yağmur isabet edecek olursa onun
güzel araziler gibi bitki bitireceğini zanneder. Ancak o, oldukça şiddetli bir yağmurun isabet
ederek üzerindeki toprağı alıp götürdüğü, böylece cascavlak bıraktığı bir kayadan ibarettir.
Bu misal, içinde imanın bulunmadığı, aksine katılaşmış, yumuşamayan ve Allah korkusu da duymayan
riyakâr kimsenin kalbine uygun bir örnektir. Böyle bir kimsenin amel ve infaklarının üzerinde
yükseleceği bir temeli olmadığı gibi varacağı bir gayesi de yoktur. Aksine böylesinin ameli
-kabul şartını taşımadığından dolayı- geçersizdir, boşa gitmiştir.
Bundan önceki misalde sözü edilen kişinin ameli ise kabul şartının var olmasından sonra
-kabulüne engel hususlar ortaya çıktığı için- boşa gitmiştir. Birinci örnekteki kişinin ameli
ise makbuldür, kat kat mükâfaat görecektir. Çünkü bu amel iman, ihlâs, sebat vb. gibi şartları
taşımakla birlikte, ameli boşa çıkaracak engellerden de uzaktır.
Bu üç misal, amel sahibi herkes için geçerlidir. O nedenle herkes kendisini ve başkalarını bu
adaletli ölçülerle ve uygun misallerle ölçüp tartsın. “İşte misaller... Biz bunları insanlara örnek veriyoruz. Ancak onları alimlerden başkası düşünüp anlamaz.”(el-Ankebut, 29/43)
O vi koji vjerujete u Allaha i slijedite Njegovog Poslanika, nemojte kvariti svoju nagradu koja se dobija za sadaku time što ćete predbacivati onome kome ste udijelili tu sadaku i uznemirivati ga, jer onaj ko tako radi poput je nevjernika koji udjeljuje da bi ga ljudi vidjeli i pohvalili, i ne vjeruje u Allaha i Sudnji dan, niti u nagradu i kaznu na Sudnjem danu. Takav je poput glatke stijene na kojoj je prašina, pa je pogodi jak pljusak i odnese svu tu prašinu tako da ostane samo gola stijena. Takvi su oni koji rade djela da bi ih drugi vidjeli, nagrada njihovih djela će nestati, i ništa kod Allaha neće imati, jer Allah one koji neće da budu vjernici ne upućuje ka onome čime je On zadovoljan i što im koristi u njihovim djelima.
Hỡi những người có đức tin nơi Allah và tuân theo Thiên Sứ của Ngài, các ngươi chớ tự xóa đi ân phước mà các ngươi đã bố thí bằng cách kể lể làm tổn thương người nhận sự bố thí. Hình ảnh của những người hành động như thế giống như hình ảnh của những kẻ bố thí chỉ để được thiên hạ khen ngợi, chúng là những kẻ vô đức tin nơi Allah và nơi cõi Đời Sau cũng như không có đức tin nơi sự ban thưởng và sự trừng phạt. Hình ảnh của những kẻ này giống như hình ảnh một tảng đá to, bên trên bề mặt bằng phẳng của nó dính một lớp bụi, khi bị cơn mưa to trút xuống thì lớp bụi đó bị nước mưa quét trôi đi mất chỉ còn lại mỗi tảng đá trông không. Ân phước của việc bố thí và việc hành đạo của những kẻ phô trương muốn được lòng thiên hạ cũng tương tự như thế, chúng chẳng còn gì ở nơi Allah cả, bởi Allah không hề hướng dẫn đám người vô đức tin đến với những gì làm Ngài hài lòng, cũng như những việc làm mang lại lợi ích cho chúng.
Ey iman edenler! Allah'a iman edin ve onun resulüne tabi olun. Başa kakmak suretiyle eziyet ederek sadakalarınızın sevabını ifsat etmeyin. Böyle yapanların misali insanların onu görmesi ve övmesi için malını sarf eden kimseye benzer. O kimse kâfir bir kimsedir. Allah'a ve Kıyamet gününe iman etmez ve Kıyamet günündeki sevap ve cezaya da iman etmez. Bunun misali; üzerinde toprak bulunan kaygan bir kayaya benzer. Bu kayaya sağanak bir yağmur isabet ettiğinde onun üzerindeki toprağı alıp götürür ve böylece o kaya, üzerinde hiçbir şey olmayan bir kaya haline gelir. İşte riya yapanların amellerinin ve vermiş oldukları sadakaların sevaplarının gidişi de böyledir. Böyle kimseler için Allah katında amellerinden hiçbir şey kalmaz. Allah kâfirlere hidayet etmez. Onları rızasına, onlara fayda verecek olan amellere ve infak etmeye ulaştırmaz.
"Hai orang-orang yang beriman, janganlah kamu meng-hilangkan (pahala)
sedekahmu dengan menyebut-nyebutnya dan menyakiti (perasaan si penerima),
seperti orang yang menafkah-kan hartanya karena riya` kepada manusia dan dia tidak beriman
kepada Allah dan Hari Kemudian. Maka perumpamaan orang itu seperti batu licin yang di atasnya
ada tanah, kemudian batu itu ditimpa hujan lebat, lalu jadilah dia bersih (tidak bertanah).
Me-reka tidak menguasai sesuatu pun dari apa yang mereka usahakan dan Allah tidak memberi
petunjuk kepada orang-orang yang kafir. Dan perumpamaan orang-orang yang membelanjakan hartanya
karena mencari keridhaan Allah dan untuk keteguhan jiwa mereka, seperti sebuah kebun yang
terletak di dataran tinggi yang disiram oleh hujan lebat, maka kebun itu menghasilkan buahnya
dua kali lipat. Jika hujan lebat tidak menyiraminya, maka hujan gerimis (pun memadai).
Dan Allah Maha Melihat apa yang kamu perbuat. Apakah ada salah seorang di antaramu yang ingin
mempunyai kebun kurma dan anggur yang mengalir di bawahnya sungai-su-ngai; dia mempunyai dalam
kebun itu segala macam buah-buahan, kemudian datanglah masa tua pada orang itu sedang dia
mempu-nyai keturunan yang masih kecil-kecil. Maka kebun itu ditiup angin keras yang mengandung
api, lalu terbakarlah ia. Demikianlah Allah menerangkan ayat-ayatNya kepada kamu supaya kamu
memikirkannya." (Al-Baqarah: 264-266).
(264-266) Allah membuat tiga perumpamaan dalam ayat-ayat ini, yaitu: Pertama, untuk orang yang berinfak karena semata mengharap
keridhaan Allah dan tidak mengiringi nafkahnya itu dengan mengungkit-ungkit dan menyakiti orang
yang menerima. Kedua, untuk orang yang mengiringi infaknya dengan mengungkit-ungkit dan
menyakiti (si penerima) dan ketiga, untuk orang yang riya`.
Perumpamaan pertama, adalah tatkala infaknya diterima dan dilipat gandakan pahalanya karena
terlahir dari keimanan dan keikhlasan yang total, ﴾ ٱبۡتِغَآءَ مَرۡضَاتِ ٱللَّهِ وَتَثۡبِيتٗا
مِّنۡ أَنفُسِهِمۡ ﴿ "karena mencari keridhaan Allah dan untuk keteguhan jiwa mereka," artinya, mereka menafkahkan harta di mana mereka teguh hati (dalam memberi nafkah) dan lapang dada serta penuh kejujuran. Maka perumpama-an perbuatan ini, adalah ﴾
كَمَثَلِ جَنَّةِۭ بِرَبۡوَةٍ ﴿ "seperti sebuah kebun yang terletak di dataran tinggi," yaitu, tempat yang tinggi yang sangat baik diterpa angin dan matahari, dan air akan sangat cukup padanya. Karena apabila hujan yang deras tidak menimpanya, paling tidak ia akan disirami hujan rintik yang mencukupinya karena areanya yang baik dan tanahnya yang gembur, serta adanya sebab-sebab yang memenuhi perkembangan, keturunan, dan pembuahannya. Karena itu, ﴾
فَـَٔاتَتۡ أُكُلَهَا ضِعۡفَيۡنِ ﴿ "maka kebun itu menghasilkan buahnya dua kali lipat," artinya, berlipat ganda. Taman (kebun) yang seperti itu adalah yang paling diinginkan oleh manusia, dan perbuatan yang mulia ini pun merupakan tingkatan yang paling tinggi.
Perumpamaan kedua, yaitu orang yang menafkahkan harta-nya karena Allah kemudian ia mengiringi nafkahnya itu dengan mengungkit-ungkitnya dan menyakiti penerimanya, atau ia mela-kukan suatu perbuatan yang dapat membatalkannya, maka yang seperti ini adalah sama dengan pemilik taman tadi, akan tetapi ia ditimpa oleh ﴾
إِعۡصَارٞ ﴿ "angin keras," yaitu, angin yang sangat ken-cang, ﴾ فِيهِ
نَارٞ فَٱحۡتَرَقَتۡۗ ﴿ "yang mengandung api, lalu terbakarlah." Padahal ia memiliki anak keturunan yang masih kecil-kecil lagi lemah, dan dia sendiri lemah yang telah tua renta.
Kondisi seperti ini adalah kondisi yang paling sulit, karena itu Allah سبحانه وتعالى membuat perumpamaan ini dengan FirmanNya, ﴾
أَيَوَدُّ أَحَدُكُمۡ . . . ﴿ "Apakah ada salah seorang di antaramu yang ingin..." hingga akhir ayat, dengan menggunakan rangkaian kalimat pertanyaan yang kengeriannya dapat dipahami secara benar oleh orang-orang yang menjadi sasaran pesan (ayat ini). Karena musnahnya dalam sekali waktu sekaligus setelah keindahan pepohonannya dan ranumnya buah-buahnya, maka itu menjadi musibah yang sangat besar. Kemudian terjadinya musibah yang tiba-tiba ini, sedangkan pemiliknya telah tua dan tidak mampu lagi bekerja, dan dia memi-liki keturunan yang masih kecil-kecil yang tidak mampu memban-tunya dan meringankan bebannya adalah masalah lain.
Maka subyek dari perumpamaan ini yang telah beramal karena Allah kemudian dia membatalkan amalannya itu dengan sikap yang menafikannya, menyerupai kondisi pemilik taman tadi yang terjadi padanya apa yang telah terjadi ketika kebutuhan-nya sangat mendesak kepadanya.
Perumpamaan ketiga, adalah orang yang ingin dilihat oleh orang lain, tidak disirami iman kepada Allah dan tidak karena mengharap pahala di sisiNya, di mana Allah mengumpamakan hatinya seperti batu licin yang di atasnya ada tanah. Orang yang riya` itu mengira bahwa akan tumbuh tanaman darinya bila di-timpa hujan sebagaimana tanaman tumbuh di tanah yang subur. Akan tetapi itu adalah batu yang bila ditimpa hujan deras, maka lenyaplah apa yang ada di atas batu tersebut.
Hal ini adalah perumpamaan yang pas bagi hati orang yang riya` yang tidak ada keimanan padanya, bahkan hati yang keras yang tidak akan lembut dan tidak khusyu'. Inilah amal perbuatan-nya dan infak-infaknya, tidaklah ada asasnya sama sekali yang mendasarinya dan juga tidak memiliki tujuan yang digapai, bahkan apa yang dilakukannya adalah batil karena tidak ada syaratnya.
Yang sebelumnya batal setelah adanya syarat, namun juga ada penghalangnya, sedang yang pertama diterima dan dilipat gandakan karena terpenuhi syarat-syaratnya, yaitu keimanan dan keikhlasan niat, keteguhan (hati) dan terbebasnya dari penghalang-penghalang yang merusaknya.
Tiga perumpamaan ini sesuai untuk seluruh orang-orang yang beramal. Maka seorang hamba hendaklah menimbang diri-nya atau selainnya dengan timbangan-timbangan yang adil dan perumpamaan-perumpamaan yang sesuai tersebut.
﴾ وَتِلۡكَ ٱلۡأَمۡثَٰلُ نَضۡرِبُهَا لِلنَّاسِۖ وَمَا يَعۡقِلُهَآ إِلَّا ٱلۡعَٰلِمُونَ 43 ﴿
"Dan perumpamaan-perumpamaan ini Kami buat untuk manusia; dan tiada yang memahaminya kecuali
orang-orang yang berilmu." (Al-Ankabut: 43).
Wahai orang-orang yang beriman kepada Allah dan mengikuti Rasul-Nya! Janganlah kalian merusak pahala sedekah kalian dengan menyebut-nyebut kebaikannya di depan penerima sedekah dan menyakiti hatinya karena perumpamaan bagi orang yang melakukan hal itu ialah seperti orang yang menggunakan hartanya supaya dilihat oleh manusia dan mendapat pujian dari mereka, sedangkan ia kafir, tidak beriman kepada Allah dan hari Kiamat berikut pahala dan hukuman yang ada di dalamnya, perumpamaannya ialah seperti batu licin yang di atasnya terdapat debu, lalu batu tersebut terkena air hujan yang sangat deras, sehingga debu yang ada di atas batu itu hilang dan batu itu terlihat bersih dan licin, tidak ada sesuatupun di atasnya. Begitulah nasib orang-orang yang riya (pamer). Pahala amal perbuatan dan infak mereka hilang tak tersisa di sisi Allah. Allah -Ta'ālā- tidak akan menunjukkan orang-orang kafir kepada sesuatu yang diridai-Nya dan bermanfaat bagi mereka di dalam amal perbuatan dan infak mereka.
Some soil (earth) may collect on the surface of a boulder. Outwardly, it appears as though this is good, fertile soil, but when a gust of wind brings a rain-shower down upon it, then the earth is washed away, leaving the rock exposed to the elements. The same is true of one who has donned a superficial robe of piety, without that piety having permeated his entire being. Should he be addressed rudely by someone asking for financial help, or should his ego receive a wounding blow, he becomes so irritated that he exceeds all bounds of decency in his response. Incidents of this nature are like the showers of rain which wash away his outward garb of piety, leaving his true nature exposed to the outside world. To do things for God’s sake, is to give priority to the invisible over the visible world. It is to set one’s sights on an unseen world, over and above the world which meets the eye. This requires a loftiness of vision. Those who show such sublimity of vision have the door of God’s realization opened to them.
Les croyants qui dépensent leurs richesses pour rechercher l’agrément d’Allah, agissant de bon cœur et non sous la contrainte car certains de la véracité de la promesse d’Allah, sont tels un jardin situé en un lieu élevé et fertile. Lorsqu’une pluie abondante arrose ce jardin, il produit de grandes quantités de fruits ; même s’il n’est pas arrosé par une pluie abondante, une faible quantité d’eau lui suffit en raison de la fertilité de son sol.
Il en est de même pour les dépenses accomplies par les croyants qui œuvrent exclusivement pour obtenir l’agrément d’Allah. Il en démultiplie la rétribution même si ces dépenses sont minimes.
Allah voit ce que vous faites, puisqu’Il n’est pas inattentif aux croyants sincères ni aux ostentateurs, et Il rétribuera chacun selon ce qu’il mérite.
If an individual has some goal in mind, his own striving towards the attainment of that goal further strengthens his will-power and increases the mental resolve which enables him to reach his objective. Should it be the objects of his own desires towards which his efforts are directed, then the more he exerts himself, the more he will set his heart on them. However, should it be the will of God that holds pride of place in determining his actions, then it will be God on whom his heart is set. One acts at all events under conditions which are sometimes difficult and sometimes comparatively easy. But the more difficult the conditions one encounters, the greater will be the increase in one’s will-power and the stronger one’s connection to that on which one’s heart is set. One who spends for the cause of God under normal conditions will certainly have his reward from God. However, when spending for God’s cause is done in adverse circumstances, which call for a special exercise of will-power, the reward which God grants on such occasions will be commensurately greater. For instance, if the outlay of one’s wealth is done on something from which no worldly benefit will be forthcoming, then in that case it is done solely for the sake of God. Then one may have to give to a person to whom one would rather not give anything. Again it is done just to please God. One may have a grudge against someone, yet one still extends to him the hand of friendship. All these acts strengthen one’s bond with the Lord, opening the way to His special grace and succour.
Nefisleri sıdk ile mutmain olmuş bir şekilde mallarını Allah'ın hoşnutluğunu talep etmek ve içlerindeki imanı sağlamlaştırmak için sarf edenlerin durumu ise, bir tepe üzerindeki bahçenin durumu gibidir. Bol yağmur isabet edince meyvelerini kat kat verir. Bol yağmur yağmazsa hafif bir yağmur yağsa, toprağının güzel olması sebebi ile bu ona yeter. İşte ihlas sahibi kimselerin harcamalarını Allah böyle kabul eder ve onların harcamaları az dahi olsa Allah onların ecirlerini kat kat verir. Allah, yaptıklarınızı hakkıyla görendir. İhlas sahibi kimselerin ve riya yapan kimselerin durumu Allah'a gizli kalmaz. O, herkese hak ettiğinin karşılığını verendir.
Perumpamaan orang-orang mukmin yang membelanjakan hartanya untuk mencari rida Allah disertai keyakinan yang kuat akan kebenaran janji Allah dan tidak terpaksa adalah seperti kebun yang berada di dataran tinggi yang subur. Kebun itu disiram air hujan yang lebat kemudian menghasilkan buah yang berlipat ganda. Jika tidak disiram air hujan yang lebat, kebun itu disiram hujan gerimis dan itu pun sudah mencukupi karena kesuburan tanahnya yang luar biasa. Begitu juga infak yang dikeluarkan oleh orang-orang yang ikhlas akan diterima oleh Allah dan dilipatgandakan pahalanya, meskipun infaknya sedikit. Allah Maha Mengetahui apa yang kalian perbuat; maka tidak ada yang luput dari pengetahuan-Nya perihal keadaan orang-orang yang ikhlas dan orang-orang yang riya (pamer), dan Allah akan memberikan balasan kepada setiap orang sesuai dengan apa yang berhak diterimanya.
Udjeljivanje vjernika na Allahovom putu radi postizanja Allahovog zadovoljstva, uvjerene duše u istinitost Allahovog obećanja i drage volje, poput je vrta na visokom plodnom zemljištu kojeg pogodi obilna kiša pa rodi mnogostruko više plodovo, a ako ga ne pogodi obilna onda ga pogodi blaga kiša koja mu bude dovoljna, zbog plodnosti zemljišta. Uzvišeni Allah prihvati sadaku iskrenih vjernika i umnogostruči njenu nagradu, makar sadaka bila mala. Doista Allah vidi ono što radite, i nije Mu skriveno stanje iskrenih vjernika, kao ni stanje onih koji žele samo da se pred drugima pokažu. On će svakog obračunati za njegova djela.
وَتَثْبِيتًا مِّنْ أَنفُسِهِمْ
(while they in their own selves are sure and certain) meaning, they are certain that Allah shall reward them for these righteous acts with the best rewards. Similarly, in a Hadith collected by Al-Bukhari and Muslim, the Messenger of Allah ﷺ said,
«مَنْ صَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا»
(Whoever fasts Ramadan with faith and expectation...) meaning, believing that Allah commanded the fast, all the while awaiting His reward for fasting it.
Allah's statement,
كَمَثَلِ جَنَّةٍ بِرَبْوَةٍ
(is that of a garden on a Rabwah) means, the example of a garden on `a height above the ground', as the majority of scholars have stated. Ibn `Abbas and Ad-Dahhak added that it also has flowing rivers.
Allah's statement,
أَصَابَهَا وَابِلٌ
(Wabil falls on it) means, heavy rain as we stated, So it produces its,
أُكُلُهَا
(yield of harvest) meaning, fruits or produce,
ضِعْفَيْنِ
(doubles), as compared to other gardens.
فَإِن لَّمْ يُصِبْهَا وَابِلٌ فَطَلٌّ
(And if it does not receive Wabil, a Tall suffices it.)
Ad-Dahhak said that the `Tall' is light rain. The Ayah indicates that the garden on the Rabwah is always fertile, for if heavy rain does not fall on it, light rain will suffice for it. Such is the case regarding the believer's good deeds, for they never become barren. Rather, Allah accepts the believer's righteous deeds and increases them, each according to his deeds. This is why Allah said next,
وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
(And Allah is All-Seer of what you do) meaning, none of His servants' deeds ever escapes His perfect watch.
Và hình ảnh của những người có đức tin chi dùng tài sản của mình tìm kiếm sự hài lòng của Allah và cảm thấy an lòng về phần thưởng mà Ngài đã hứa hẹn giống như hình ảnh một ngôi vườn mọc trên gò đất cao mầu mỡ, khi gặp được mưa to thì nó tăng thêm sản lượng mùa màng còn khi gặp mưa nhỏ thì nó cũng đủ phát triển tốt tươi do đất vốn mầu mỡ. Tương tự với hình ảnh đó, những người bố thí thành tâm vì Allah rồi được Ngài chấp nhận sẽ được nhân lên phần ân thưởng gấp nhiều lần cho dù sự bố thí chỉ là ít ỏi. Quả thật, Allah luôn thấy rõ mọi việc các ngươi làm, Ngài thông toàn ai là kẻ phô trương và ai là người thành tâm, rồi Ngài sẽ ban thưởng xứng đáng cho từng người.
Los creyentes que contribuyen con su riqueza buscando complacer a Al‑lah, actúan de corazón y no por compulsión, ya que, seguros de la promesa de Al‑lah, son como un jardín situado en un lugar elevado y fértil. Cuando una lluvia abundante riega este jardín, produce frutos en cantidad, pero incluso si no recibe una lluvia abundante, un poco de agua le basta por la fertilidad de su suelo. Lo mismo ocurre con las contribuciones realizadas por los creyentes que obran sin otra intención que la de complacer a Al‑lah. Él multiplica la recompensa aun cuando sus contribuciones sean pequeñas. Al‑lah ve lo que hacen, porque no está desatento a los creyentes sinceros ni a los ostentosos, Él retribuirá a cada uno según sus méritos.
The example of believers who spend their wealth seeking Allah’s pleasure, with firm conviction in their hearts of Allah’s promise, is like that of a garden on high fertile ground on which heavy rain falls and causes it to produce double its crop. In addition, if it does not receive heavy rain then the light rain that falls on it is sufficient because the land is fertile. In the same way, the little that is spent by the sincere ones is accepted by Allah and its reward is multiplied. Allah sees what you do: He knows who is sincere and who is not, and will reward each one accordingly.
E i credenti che elargiscono serenamente e con sincerità il proprio denaro in cerca del compiacimento di Allāh, credendo alla promessa di Allāh, senza alcun obbligo, sono come un giardino in un luogo buono, elevato, e che ha subito una grande pioggia, in cui la frutta è germogliata in abbondanza. Se non viene una forte pioggia, allora verrà una pioggia leggera, e sarà sufficiente, perché la sua terra è buona. Così è l'elargizione dei sinceri: Allāh la accetta e raddoppia la sua ricompensa, anche se l'elargizione è piccola. E Allāh osserva ciò che fate: Nessuna azione dei sinceri e degli esibizionisti Gli è nascosta; ricompensa ognuno in base a ciò che merita.
Ang paghahalintulad sa mga mananampalataya na mga nagkakaloob ng mga salapi nila sa paghahanap ng pagkalugod ni Allāh habang natitiwasay ang mga sarili nila sa katapatan ng pangako ni Allāh, nang hindi napipilitan, ay kahalintulad ng isang pataniman sa isang lugar na nakaangat na kaaya-aya na may tumama rito na isang ulan na masagana kaya nagpaluwal ito ng mga bungang pinag-ibayo. Kung walang tumama rito na isang ulan na masagana ay may tumama naman rito na isang ulan na mahina at nagkasya ito roon dito dahil sa pagkakaaya-aya ng lupa nito. Gayundin ang mga paggugol ng mga nagpapakawagas: tumatanggap nito si Allāh at nagpapaiibayo Siya sa pabuya nito kahit na ito ay kaunti. Si Allāh, sa anumang ginagawa ninyo, ay Nakakikita kaya hindi nakakukubli sa Kanya ang kalagayan ng mga nagpapakawagas at mga nagpapakitang-tao. Gaganti Siya sa bawat isa ayon sa nagiging karapat-dapat dito.
In verse 265, the fifth under discussion, the acts of charity which are acceptable in the sight of Allah Almighty as valid spendings, have been illustrated with an example. It is said that those who spend in the way of Allah, solely and sincerely, to seek nothing but His pleasure, and thus fortify their selves with steadfastness, are in a situation where there is a fruit farm located on some mound, then it is hit by heavy rains, then it brings forth double of its usual yield. And should it be that the rain is not that heavy, a light drizzle would become sufficient for it and Allah Almighty sees and knows what you do.
Here the merits of spending in the way of Allah, surely with sincerity of intention, and obedience to conditions set, has been made clear through this similitude. The message is: Spending with good intention and sincerity, even if it be just a little, becomes enough and helps one receive the gains of the Hereafter.
Pakaiibigin ba ng isa sa inyo na magkaroon siya ng isang pataniman na sa loob nito ay may datiles at ubas, na dumadaloy sa gitna nito ang mga tubig tabang, na nagkaroon siya sa loob nito ng lahat ng mga uri ng mga bungang kaaya-aya? Tumama sa may-ari nito ang katandaan kaya siya ay naging isang matandang hindi nakakakayang magtrabaho at kumita habang mayroon siyang mga anak na mahihina na hindi nakakakayang magtrabaho, at saka naman may tumama sa hardin na isang hanging matindi na sa loob nito ay may apoy na matindi kaya nasunog ang hardin sa kabuuan nito samantalang siya ay higit na nangangailangan doon dahil sa katandaan niya at kahinaan ng mga supling niya! Ang kalagayan ng gumugugol ng yaman niya bilang pakitang-tao ay tulad ng lalaking ito: dudulog ito kay Allāh sa Araw ng Pagkabuhay nang walang mga magandang gawa, sa sandaling siya ay higit na matindi sa pangangailangan sa mga ito. Tulad ng paglilinaw na ito naglilinaw si Allāh para sa inyo ng magpapakinabang sa inyo sa Mundo at Kabilang-buhay, nang sa gayon kayo ay mag-iisip-isip hinggil dito.
Qualcuno di voi desidererebbe avere un giardino in cui vi sono palme e uva, e in cui scorre acqua fresca, e in cui vi sono tutti i tipi di buoni frutti, mentre egli è invecchiato e non può lavorare per mantenere se stesso e la propria famiglia, ha figli piccoli e deboli che non possono lavorare, e il giardino subisce un forte vento che porta un violento incendio e brucia completamente, nel momento in cui egli ne ha fortemente bisogno, a causa della sua vecchiaia e debolezza? Colui che spende il proprio denaro per esibirsi dinanzi alla gente è come quest'uomo: Sarà ricondotto ad Allāh, nel Giorno del Giudizio, privato di buone azioni, nel momento in cui ne avrà più bisogno. Con questo esempio, Allāh vi chiarisce ciò che vi è di beneficio in questa vita e nell'Aldilà, affinché riflettiate.
Sizden biriniz arzu eder mi ki, hurma ve üzüm ağaçlarıyla dolu, arasından tatlı sular akan ve kendisi için orada her çeşit güzel meyveden (bir miktar) bulunan bir bahçesi olsun da, sonra buranın sahibine kendisi bakıma muhtaç ve çalışamayan durumda olan çoluk çocuğu varken ihtiyarlık gelip çatsın. Bahçeye de içinde ateş bulunan bir kasırga isabet ederek bahçesinin tamamını yakıp kül etsin! Hâlbuki o, buna kendisinin yaşlılığında ve çocuklarının acizliğinde en çok ihtiyaç duyar bir haldedir. İşte malını insanlara gösteriş yapmak için sarf eden kimsenin durumu bu adamın durumu gibidir ki; o kıyamet günü Allah'ın huzuruna iyi amelleri olmadan gelir. Hâlbuki onun, iyi amellere en çok ihtiyaç duyduğu zaman Kıyamet günüdür. İşte Allah, bu örnekteki açıklamada olduğu gibi dünya ve ahirette size faydası olan şeyleri açıklamaktadır. Umulur ki düşünürsünüz.
Imaginen que uno de ustedes posee un huerto lleno de palmeras y viñas, en el que el agua corre abundante y el cual produce variedad de buenos frutos. Imaginen ahora que su propietario llega a la vejez incapaz de trabajar y satisfacer sus necesidades y con niños de corta edad incapaces aun de trabajar. Imaginen que este huerto fuera azotado por un viento violento y abrasador que lo destrozara totalmente, cuando este huerto es todo lo que el hombre posee en su vejez y debe hacerse cargo de sus hijos. Aquel que contribuye a la causa de Al‑lah para ostentar ante las personas se asemeja a este propietario. Se presentará ante Al‑lah el Día de la Resurrección sin buenas obras en su haber cuando más necesidad tenga de ellas. Con relatos como este, Al‑lah les explica lo que es útil para ustedes en este mundo y en el Más Allá, para que puedan reflexionar al respecto.
Một ngôi vườn trái cây gồm chà là, nho cùng nhiều loại trái cây chín mộng đang chờ thu hoạch, và bên trong vườn luôn có dòng nước ngọt chảy bên dưới, nhưng ông chủ ngôi vườn lại già yếu không thể lao động và con cái thì còn quá nhỏ không thể lao động, rồi bổng cơn gió mạnh mang theo hơi nóng đốt cháy rụi cả ngôi vườn, ai đó trong các ngươi có muốn như thế không?. Đó là hoàn cảnh của người chi dùng tài sản chỉ để phô trương với thiên hạ, và vào Ngày Tận Thế họ chẳng có bất cứ ân phước nào nơi Allah trong khi đó là thời điểm rất cần đến ân phước. Với hình ảnh thí dụ này Allah muốn trình bày cho các ngươi những gì có thể giúp ích các ngươi ở trần gian và cõi Đời Sau, mong rằng các ngươi biết suy ngẫm và cân nhắc.
Da li iko od vas želi da posjeduje vrt pun palmi i grožđa, kroz koji teče slatka voda i u kojem ima raznovrsne lijepe plodove, pa ostari tako da ne može više raditi i stjecati, a ima malu i slabu djecu koja ne mogu raditi, te njegov vrt pogodi žestoki vjetar ispunjen vatrom i on sav izgori, onda kada mu najviše treba? Takvo je i stanje licemjernog udjeljivača: doći će pred Allaha na Sudnjem danu bez dobrih djela, onda kada mu najviše budu trebala. Na ovakav način Uzvišeni Allah vam objašnjava ono što vam koristi na dunjaluku i na ahiretu, kako biste razmislili.
In verse 266, the sixth under discussion, the statement, that صدقہ sadaqah can be rendered void and rejected if one acts against conditions set forth for the acceptance of charitable spendings, has been illustrated with yet another example. It was asked: Does anyone among you like that he owns a fruit farm, growing dates and grapes with streams flowing underneath, and trees laden with all sorts of fruits -- then comes old age for the owner and he has children and a family that can-not stand on their own. Under these conditions comes a whirlwind through the farm with fire in it and which burns the farm out. This is how Allah Almighty brings forth illustrative parallels so that you may think.
It means that spending in charity against given conditions is like hoping to be investing profusely in the Hereafter, but with Allah Almighty this investment comes to naught.
It may be noted that there are a series of qualifications added to this similitude-for instance, 'came his old age, he has children too and the children are young and weak.' These have a purpose. Isn't it that a person, if young, can look forward to having a new farm when his old farm burns out? Then, a person who has no children, and no hope to reactivate his burnt farm, he will not be so worried about his livelihood since a single man can get by even in adversity, one way or the other. Then there is the situation of one who has children, who are good and young with the hope that they would help the father out. In such a situation, a person is not that shocked even if his farm is burnt or plundered since he is free of the needs of his adult children who can themselves carry him through. In short, these three riding restrictions were introduced to describe the intensity of need when it was said that a person who spent his capital and labour and set up a fruit farm; the farm became ready and started yielding fruit as well. In this condition, came his old age and the days of weakness. Now this person has children and family. The children are very young and weak. Under these circumstances, should the farm he groomed burn out, his shock would be severe and the pain caused would be limitless.
Similarly one who has given his charity with hypocrisy is as if he set up a farm. Then came death after which his condition became equal to that of the old man who cannot earn his living and cannot set up the farm all over again. This is because human deeds cease to be after death. Similarly, an old man with children and family needs that his previous earnings be safe so that they can be used during old age. If, in this condition, his farm and his belongings burn out, there will be no limit to his pain and distress. Very much like this, the صدقہ sadaqah and khayrat خیرات ، the spendings in charity, which were made hypocritically or for self-promotion, will not come to help him exactly when he would need them most.
Summarising this whole verse, it could be said that ikhlas اخلاص or sincerity is one big condition governing the acceptance of صدقہ sadaqah and khayrat خیرات with Allah. This sincerity means that one should spend exclusively for the good pleasure of Allah Almighty without any admixture of self-promoting ends.
Now let us look at all the verses in this whole section once again. We shall discover that there are six conditions governing the acceptance, in the sight of Allah, of spendings in His way (صدقہ sadaqah صدقہ and khayrat خیرات ). These are:
1. Spend from halal حلال belongings.
2. Spend according to the prescribed practice (Sunnah).
3. Spend in proper place.
4. Do not remind of favour after having done it.
5. Do nothing to insult the receiver.
6. Spend with sincerity of intention, exclusively for the good pleasure of Allah Almighty, never doing it for the sake of name and fame.
The second condition, that is, spending according to Sunnah, means that one should be careful while spending in the way of Allah that rights due to someone may not be usurped. This is no act of thawab ثواب (reward) that one indulges in sadaqah صدقہ and khayrat خیرات (charity) by stopping or limiting the necessary expenses on his family without their assent. Depriving the needy inheritors and bequeathing the whole inheritance or giving out everything in sadaqah صدقہ and khayrat خیرات is against the teachings of Sunnah.
Then there are a thousand forms of spending in the way of Allah. The sunnah method requires that the place to spend must be selected carefully giving thought to involved factors of importance, need, urgency etc. Usually people who spend do not bring these into consideration.
The essence of the third condition is that spending at a place or in a cause with even good intention is not good enough. This will not suffice to make it an act of thawab ثواب . It is also necessary that the place or cause of spending should be permissible and commendable in the sight of the Shari'ah. If a person was to bequeath his property for impermissible games and amusements he would be deserving of ` adhab عذاب (punishment) rather than thawab ثواب (reward). This holds good for all other possible avenues of investment which are not desirable in the view of the Shari'ah.
Apakah salah seorang di antara kamu ingin memiliki sebuah kebun yang di dalamnya terdapat pohon kurma dan anggur, di sela-selanya terdapat air tawar yang mengalir, di dalamnya terdapat segala macam buah-buahan yang lezat, dan pemiliknya memasuki usia senja dan menjadi tua renta, tidak bisa bekerja maupun berusaha, sedangkan ia memiliki anak-anak yang masih kecil dan lemah, tidak dapat bekerja, kemudian kebun itu diterpa angin kencang yang berisi api yang sangat panas, lalu kebun itu terbakar habis, sedangkan pemiliknya dalam kondisi yang sangat membutuhkannya, mengingat usianya yang sudah senja dan anak-anaknya yang masih lemah?! Jadi kondisi orang yang menginfakkan hartanya karena riya (pamer) kepada manusia itu sama seperti pemilik kebun tersebut. Dia akan datang kepada Allah pada hari Kiamat tanpa membawa kebajikan di saat ia sangat membutuhkannya. Dengan penjelasan seperti inilah Allah menjelaskan kepada kalian tentang apa yang bermanfaat bagi kalian di dunia dan di akhirat, agar kalian memikirkannya.
Imaginez que l’un de vous possède un jardin rempli de palmiers et de vignes, où l’eau douce coule à profusion, et qui produit des variétés de bons fruits. Imaginez maintenant que son propriétaire soit parvenu à la vieillesse, qu’il soit devenu un vieillard incapable de travailler et de subvenir à ses besoins alors qu’il a des enfants en bas âge n’étant pas encore capables de travailler. Imaginez que ce jardin soit atteint par un vent violent et brûlant qui le consume dans sa totalité, alors que ce jardin est tout ce qui lui reste dans sa vieillesse et qu’il doit encore assumer la charge de ses enfants.
Celui qui dépense par ostentation devant les gens est semblable à ce propriétaire. Il se présentera alors devant Allah le Jour de la Résurrection sans bonnes œuvres à son actif alors qu’il sera dans la situation où il en aura le plus besoin. C’est par des annonces de ce genre qu’Allah vous explique ce qui vous est utile dans le bas monde et dans l’au-delà, puissiez-vous y réfléchir.
When an individual plants an orchard in his youth, he does so in the hope that he will enjoy its fruits when he grows old. How unfortunate, then, is one who sees his beautiful orchard reduced to rubble towards the end of his days, just when he stands in greatest need of it. Now time has run out on him and he has no chance of nurturing new saplings. This is exactly what will happen to those who engage themselves in a religious cause, purely out of lust for worldly prestige and profit. Outwardly, they appear to be engaged in pious works, but it is only in their form that their actions differ from those of the run-of-the-mill materialists of this world. In reality, there is no difference between the two types of people. Normally, people seeking worldly fame and prestige, choose worldly means of attaining their goals, whereas hypocritical people choose religious means of advancement towards the same worldly ends. All are aiming at the same mundane goals; only the ways in which they go about achieving them are different. People guided by worldly motives in all their actions will find no reward awaiting them in the Hereafter. God’s signs take an abtruse form. Only those who cultivate in themselves a capacity for reflection are able to decipher these signs and, through them, come to know God.
Do any of you wish to have a garden with date-palms and grapevines through which sweet waters flow and which has all kinds of wholesome fruit? When the owner of the garden becomes old and is no longer able to work and earn, and he has weak young children who also cannot work, a strong fiery wind strikes this garden and it burns down completely at a time when he is most in need of it because of his old age and for his weak young children. The condition of a person who spends his wealth to show people is like that of this man: when he comes before Allah on the Day of Resurrection, he will have no good actions at a time when he will be most in need of them. In this manner, Allah explains to you what will be of benefit to you in this world and the next, so that you may reflect.
The Example of Evil Deeds Nullifying Good Deeds
Al-Bukhari recorded that Ibn `Abbas and `Ubayd bin `Umayr said that `Umar bin Al-Khattab asked the Companions of the Messenger of Allah ﷺ, "According to your opinion, about whom was this Ayah revealed,
أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُ جَنَّةٌ مِّن نَّخِيلٍ وَأَعْنَابٍ
(Would any of you wish to have a garden with date palms and vines...)."
They said, "Allah knows best." `Umar became angry and said, "Say we know or we do not know." Ibn `Abbas said, "O Leader of the Faithful! I have an opinion about it." `Umar said, "O my nephew! Say your opinion and do not belittle yourself." Ibn `Abbas said, "This is an example set for a deed." `Umar said, "What type of deed" Ibn `Abbas said, "For a wealthy man who works in Allah's pleasure and then Allah sends Shaytan to him, and he works in disobedience, until he annuls his good works."
This Hadith suffices as an explanation for the Ayah, for it explains the example it sets by a person who does good first and then follows it with evil, may Allah save us from this end. So, this man annulled his previous good works with his latter evil works. When he desperately needed the deeds of the former type, there were none. This is why Allah said,
وَأَصَابَهُ الْكِبَرُ وَلَهُ ذُرِّيَّةٌ ضُعَفَآءُ فَأَصَابَهَآ إِعْصَارٌ
(while he is striken with old age, and his children are weak (not able to look after themselves), then it is struck with a whirlwind) with heavy wind,
فِيهِ نَارٌ فَاحْتَرَقَتْ
(that is fiery, so that it is burnt) meaning, its fruits were burnt and its trees were destroyed. Therefore, what will his condition be like
Ibn Abi Hatim recorded that Al-`Awfi said that Ibn `Abbas said, "Allah has set a good parable, and all His parables are good. He said,
أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُ جَنَّةٌ مِّن نَّخِيلٍ وَأَعْنَابٍ تَجْرِى مِن تَحْتِهَا الأَنْهَـرُ لَهُ فِيهَا مِن كُلِّ الثَّمَرَتِ
(Would any of you wish to have a garden with date palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein.)
But he lost all this in his old age,
وَأَصَابَهُ الْكِبَرُ
(while he is striken with old age) while his offspring and children are weak just before the end of his life. Then a lightning storm came and destroyed his garden. Then he did not have the strength to grow another garden, nor did his offspring offer enough help. This is the condition of the disbeliever on the Day of Resurrection when he returns to Allah, for he will not have any good deeds to provide an excuse - or refuge - for him, just as the man in the parable had no strength to replant the garden. The disbeliever will not find anything to resort to for help, just as the offspring of the man in the parable did not provide him with help. So he will be deprived of his reward when he most needs it, just as the man in the parable was deprived of Allah's garden when he most needed it, when he became old and his offspring weak."
In his Mustadrak, Al-Hakim recorded that the Messenger of Allah ﷺ used to say in his supplication,
«اللَّهُمَّ اجْعَلْ أَوْسَعَ رِزْقِكَ عَلَيَ عِنْدَ كِبَرِ سِنِّي وَانْقِضَاءِ عُمُرِي»
(O Allah! Make Your biggest provision for me when I am old in age and at the time my life ends.)
This is why Allah said,
كَذلِكَ يُبيِّنُ اللَّهُ لَكُمُ الآيَـتِ لَعَلَّكُمْ تَتَفَكَّرُونَ
(Thus Allah makes clear to you His Laws in order that you may give thought) meaning, comprehend and understand the parables and their intended implications. Similarly, Allah said,
وَتِلْكَ الاٌّمْثَالُ نَضْرِبُهَا لِلنَّاسِ وَمَا يَعْقِلُهَآ إِلاَّ الْعَـلِمُونَ
(And these similitudes We put forward for mankind; but none will understand them except those who have knowledge (of Allah and His signs)) 29:43.
يأَيُّهَا الَّذِينَ ءامَنُواْ أَنفِقُواْ مِن طَيّبَـتِ مَا كَسَبْتُمْ وَمِمَّآ أَخْرَجْنَا لَكُم مّنَ الاْرْضِ وَلاَ تَيَمَّمُواْ الْخَبِيثَ مِنْهُ تُنفِقُونَ وَلَسْتُم بِأَخِذِيهِ إِلا أَن تُغْمِضُواْ فِيهِ وَاعْلَمُواْ أَنَّ اللَّهَ غَنِيٌّ حَمِيدٌ الشَّيْطَـنُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُم بِالْفَحْشَآء وَاللَّهُ يَعِدُكُم مَّغْفِرَةً مّنْهُ وَفَضْلاً وَاللَّهُ وسِعٌ عَلِيمٌ
O mga sumampalataya kay Allāh at sumunod sa Sugo Niya, gumugol kayo mula sa yamang ipinahihintulot na kaaya-aya na kinamit ninyo at gumugol kayo mula sa mga pinalabas Namin para sa inyo mula sa halaman ng lupa. Huwag kayong maglayon ng masamang uri mula roon para gugulin ninyo, na samantalang kung sakaling ibinigay sa inyo ay hindi kayo tatanggap nito malibang kapag nagpikit-mata kayo rito, na mga napipilitan sa kasamaang-uri nito kaya papaanong malulugod kayo para kay Allāh sa hindi kayo malulugod para sa mga sarili ninyo? Alamin ninyo na si Allāh ay Walang-pangangailangan sa mga paggugol ninyo, pinupuri sa sarili Niya at mga gawa Niya.
267- Ey iman edenler! Kazandıklarınızın ve sizin için yerden çıkardığımız şeylerin iyilerinden
infak edin. Onların içinden (size verildiği takdirde) gözünüzü
kapatmadan almayacağınız kötü şeyleri vermeye yeltenmeyin. Bilin ki Allah Ganidir, Hamîddir.
268- Şeytan sizi fakirlikle korkutur ve size çirkin işleri emreder. Allah ise size kendi
katından bir mağfiret ve bolluk vaadediyor. Allah Vâsi’dir, Alîmdir.
267. Yüce Allah kullarını yaptıkları ticaretlerde kazandıklarından, Allah’ın yeryüzünden
kendileri için çıkartmış olduğu tahıl ve meyvelerden infak etmeye teşvik etmektedir. Bu, hem
altın ve gümüşün, hem alış-veriş için hazırlanmış ticaret mallarının, hem de topraktan çıkan
tahıl ve mahsullerin zekâtını vermeyi kapsar. Ayrıca bu infak emrinin kapsamına bütün farz ve
nafile infak çeşitleri de girer.
Yüce Allah infak edecekleri malların iyilerini vermelerini, kötü ve bayağı olanlarını ayırarak
Allah için onları vermeye kalkışmamalarını emretmektedir. Çünkü böyle bir bayağı mal, alacakları
bulunan bir kişi tarafından kendilerine verilecek olsa, onlar böyle bir şeyi beğenip kabul
etmezler ve onu ancak gözlerini kapatıp alırlar.
O halde (zekat ve sadakada) farz olan, bu gibi malların orta halli
olanını vermektir. Kemal derecesi ise üstün ve kaliteli olanlarını vermektir. Yasak olan da
bayağı ve adi olanları vermektir. Çünkü bu kabilden olan bir infakta farz yerine gelmiş olmaz,
müstehap infakta da tam bir mükâfaat elde edilemez.
“Bilin ki Allah Ganidir.” Hiçbir yaratılmışa muhtaç olmayandır. İnfak
edenlerin infaklarına da itaat edenlerin itaatine de muhtaç değildir. Onlara infakı emir ve
teşvik etmesi onların faydalarınadır ve O’nun, üzerlerindeki katıksız lütuf ve kereminden
dolayıdır. O hiçbir şekilde muhtaç olmamakla birlikte, kemal derecesine gani olmasına,
bağışlarının geniş ve bol olmasına rağmen, kulları için teşrî’ buyurduğu, kendilerini esenlik
yurduna ulaştıracak hükümler dolayısı ile de “Hamiddir” her türlü övgüye layık olandır. O lütuf, adalet ve hikmet çerçevesinin dışına çıkmayan bütün fiilleri dolayısı ile de övgüye layık olandır. O bütün sıfatları ile de övgüye layıktır. Çünkü O’nun bütün sıfatları güzeldir, mükemmeldir. Kullar ise bunların özünü kavrayamaz, gerçek niteliklerini idrak edemezler.
268. Yüce Allah faydalı infaklara teşvik ettkten sonra zararlı olan cimriliği yasaklamakta ve iki türlü davetçi ile karşı karşıya olunduğunu beyan etmektedir: Birisi Rahman’ın davetçisi olup bu, insanları hayra çağırır, hayır dolayısı ile onlara iyilik, ilahi lütuf, dünyevi ve uhrevi mükâfaatlar vaadeder. Yaptıkları infakın yerine başkalarının verileceğini bildirir. Diğeri ise Şeytanın davetçisi olup o da onları cimriliğe teşvik eder ve infak ettikleri takdirde fakir düşeceklerini söyleyerek onları korkutur.
Rahman’ın davetçisinin çağrısını kabul ederek Allah’ın kendisine ihsan ettiği rızıktan infak eden kişiye günahlarının bağışlanacağı ve her bir isteğinin gerçekleşeceği müjdesi vardır. Şeytanın davetçisinin çağrısını kabul eden kimseye gelince; bilsin ki Şeytan kendi taraftarlarını cehennemliklerden olmaya çağırır. Kul, artık kendisine yakıştırdığı hangisi ise onu tercih etsin.
Yüce Allah bu âyet-i kerimeyi: “Allah Vâsi’dir, Alîmdir.” diyerek sona erdirmektedir. O,
“Vâsi’dir” yai sıfatları pek geniş, bağışları çok boldur. “Alîmdir”,
amelde bulunanların arasında kimlerin amelinin kat kat mükâfaata layık olduğunu çok iyi
bilendir. Kimin bu gibi mükâfaatlara layık olduğunu çok iyi bilir ve böylelerini hayırları
işleyip kötülükleri terk etmeye muvaffak kılar.
Ô vous qui croyez en Allah et suivez Son Messager, dépensez de vos biens bons et licites que vous avez perçus ainsi que des récoltes que Nous avons fait sortir de terre.
N’en sélectionnez pas sciemment ce qui est de mauvaise qualité pour le donner car si on vous donnait des biens de même qualité, vous les refuseriez sauf si vous fermiez les yeux par contrainte. Comment acceptez-vous donc de donner à Allah ce que vous n’acceptez pas que l’on vous donne? Sachez qu’Allah se passe de vos dépenses et qu’IL est Loué dans Son Etre et Ses actes.
Ey iman edenler! Allah'a iman edin ve O'nun resulüne tabi olun. Kazandıklarınızın helal olanların iyilerinden ve yerden size çıkardıklarımızdan Allah yolunda harcayın. Sakın bunların kötülerinden infak etmeyin. Size verildiğinde, gözünüzü yummadan alamayacağınız kötü malı, hayır diye vermeye kalkışmayın. Size verildiğinde kendinizin kabul etmeyeceği bir şeye nasıl olur da Allah için razı oluyorsunuz. Biliniz ki Allah zengindir. Sizin verdiklerinize muhtaç değildir, zatında ve fiillerinde övgüye layık olandır.
O voi che credete in Allāh e seguite il Suo Messaggero, elargite parte del denaro lecito الحلال e buono che avete guadagnato, ed offrite parte di ciò che abbiamo fatto produrre alla terra, e non donate la parte peggiore dei vostri beni, quella che, se vi fosse offerta, rifiutereste, a meno di essere obbligati ad accettarla. Come potete, con essa, compiacere Allāh e voi stessi? E sappiate che, in verità, Allāh è Munifico, non ha bisogno delle vostre elargizioni, lodato nella Sua Maestà e nelle Sue azioni.
Ustedes que creen en Al‑lah y siguen a Su Mensajero, donen de sus bienes percibidos lícitamente y de las cosechas que hemos hecho brotar de la tierra. No elijan adrede aquello que sea de mala calidad para donarlo, ya que si les diéramos bienes de la misma calidad ustedes los rechazarían y solo los tomarían obligados con desgano. ¿Cómo aceptan entonces dar a la causa de Al‑lah lo que ustedes no aceptarían? Sepan que Al‑lah no necesita su caridad y que Él es Loable en Su Ser y en Sus actos.
O you who have faith in Allah and follow His Messenger, spend from the pure, wholesome wealth that you have earned and from the produce that we have taken out for you from the ground. Do not look for that which is inferior to spend, because if it was given to you, you would not take it willingly because of its poor quality. How, then, can you be satisfied with offering Allah that which you would not accept for yourselves? Know that Allah is no need of your spending and He is praised in His essence and actions.
Commentary
The preceding section dealt with spending in the way of Allah. Now further details related to this appear in the seven verses of the present section. These are as follows:
(1) Verse 267 يَا أَيُّهَا الَّذِينَ آمَنُوا أَنفِقُوا (الٰی قولہ) غَنِيٌّ حَمِيدٌ:O those who believe, spend ... Allah is A11-Independent, Ever-Praised.'
On the basis of the circumstances in which this verse was revealed, the word: (tayyib: plural, tayyibat طَيِّبَاتِ ) has been interpreted to mean 'good' since some people used to bring things which were bad and that was why this verse was revealed. Some commentators have interpreted the word, tayyib طَيِّبَ (good) to mean حلال halal (lawful) relying on the generality of the word since something is perfectly good only when it is حلال halal (lawful) as well. So, according to this interpretation, the verse emphasizes that the thing given in charity must be from one's lawful income. However, according to the first interpretation, the stress on this condition will have to be proved by other sources. Let us remember that this is for a person who has something good yet elects to spend something not good as ما کسبتم (you have earned) and اخرجنا (We have brought forth) do indicate that good things are available with the person making charity, while the sentence لَا تَيَمَّمُوا الْخَبِيثَ (and do not opt for a bad thing spending only from there) proves the spending of something not good deliberately. As for the one who just does not possess anything good, he shall be exempted from this prohibition. His giving, even if it be bad, shall be accepted.
Some scholars have deduced from the expression, ما کسبتم (what you have earned), the ruling that it is permissible for the father to eat out of the earnings of his son. This is based on a hadith: اولادکم من طیب اسابکم فکلوا اموال اولادکم ھنیاً Your children are a good part of your earnings, so eat out of the income of your children cheerfully. (Qurtubi)
Injunctions relating to the lands of 'Ushr
The word اخرجنا (akhrajna: We have brought forth) in مِمَّا أَخْرَجْنَا لَكُم مِّنَ الْأَرْضِ (What We have brought forth for you from the earth) hints that ` ushr عُشر is obligatory on 'ushri عُشری lands. Based on the generality of this verse, Imam Abu Hanifah (رح) has deduced that 'ushr is wajib واجب or obligatory on every produce, big or small, yielded by 'ushri land. The verse وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ (And pay the due thereof on the day of its harvest; 6:141) in Surah AI-An'am is open and clear in support of the obligatory nature of 'ushr.
'Ushr (عُشر : the tenth or twentieth part) and Kharaj خراج : land tax) are two technical terms used in Islamic Shari'ah. There is a common factor between these two. Both have an aspect of tax in them when levied on lands by an Islamic state. However, there is a difference. 'Ushr is not just a tax. On the contrary, its real nature is more of an act of monetary 'Ibadah (worship) than tax. This is similar to زکاۃ Zakah, for which reason, it is also called (zakah al-ard زکاۃ الارض : the زکاۃ Zakah of the land). Kharaj خراج is straight tax which carries no aspect of 'Ibadah. Since Muslims are capable of'ibadah and are obligated to do that, the part of land-produce taken from them is known as 'Ushr. Since non-Muslims are not obligated with 'Ibadah, that which is levied on their lands is named Kharaj. There is another practical difference between زکاۃ Zakah and 'Ushr -- زکاۃ Zakah becomes due on gold, silver and goods of commercial value after the passage of one year while 'Ushr becomes obligatory immediately after the produce is harvested from the land.
There is yet another difference -- 'Ushr is dropped if the land produces nothing, but زکاۃ Zakah remains obligatory at the end of the year on gold, silver and goods of commercial value even if there is no profit at all. This is not the place to discuss details relating to the problems of 'Ushr and Kharaj خراج . These can be seen in books of Fiqh. Incidentally, this humble writer has discussed this subject in some details in his book, Nizam al-Ara-di نظام الاراضی which also contains special injunctions concerning lands in Pakistan and India.
The Encouragement to Spend Honest Money for Allah's Sake
Allah commands His believing servants to spend in charity, as Ibn `Abbas stated, from the pure, honest money that they earned and from the fruits and vegetables that He has grown for them in the land. Ibn `Abbas said, "Allah commanded them to spend from the purest, finest and best types of their money and prohibited spending from evil and dishonest money, because Allah is pure and good and only accepts that which is pure and good." This is why Allah said,
وَلاَ تَيَمَّمُواْ الْخَبِيثَ
(and do not aim at that which is bad) meaning, filthy (impure) money,
مِنْهُ تُنفِقُونَ وَلَسْتُم بِأَخِذِيهِ
(to spend from it, (though) you would not accept it) meaning, "If you were given this type, you would not take it, except if you tolerate the deficiency in it. Verily, Allah is far Richer than you, He is in no need of this money, so do not give, for His sake, what you would dislike for yourselves." It was reported that,
وَلاَ تَيَمَّمُواْ الْخَبِيثَ مِنْهُ تُنفِقُونَ
(and do not aim at that which is bad to spend from it) means, "Do not spend from the dishonest, impure money instead of the honest, pure money."
Ibn Jarir recorded that Al-Bara' bin `Azib commented on Allah's statement,
يأَيُّهَا الَّذِينَ ءَامَنُواْ أَنفِقُواْ مِن طَيِّبَـتِ مَا كَسَبْتُمْ وَمِمَّآ أَخْرَجْنَا لَكُم مِّنَ الاٌّرْضِ وَلاَ تَيَمَّمُواْ الْخَبِيثَ مِنْهُ تُنفِقُونَ
(O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it,) that it was revealed about the Ansar. When the season for harvesting date-trees would start, the Ansar would collect ripe-date branches from their gardens and hang them on a rope erected between two pillars in the Masjid of the Messenger of Allah ﷺ. The poor emigrant Companions would eat from these dates. However, some of them (Ansar) would also add lesser type of dates in between ripe-date branches, thinking they are allowed to do so. Allah revealed this Ayah about those who did this,
وَلاَ تَيَمَّمُواْ الْخَبِيثَ مِنْهُ تُنفِقُونَ
(and do not aim at that which is bad to spend from it.)
`Ali bin Abi Talhah said that Ibn `Abbas commented on the Ayah,
وَلَسْتُم بِأَخِذِيهِ إِلاَ أَن تُغْمِضُواْ فِيهِ
(you would not accept it save if you close your eyes and tolerate therein) means, "If you had a right on someone who would pay you less than what you gave them, you would not agree until you require more from them to make up the difference. This is why Allah said,
إِلاَ أَن تُغْمِضُواْ فِيهِ
(save if you close your eyes and tolerate therein) meaning, `How do you agree for Me what you do not agree for yourselves, while I have a right to the best and most precious of your possessions" Ibn Abi Hatim and Ibn Jarir recorded this Hadith and Ibn Jarir added, "And this is the meaning of Allah's statement,
لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ
(By no means shall you attain Al-Birr, unless you spend of that which you love)" 4:92
Allah said next,
وَاعْلَمُواْ أَنَّ اللَّهَ غَنِيٌّ حَمِيدٌ
(And know that Allah is Rich (free of all needs), and worthy of all praise) meaning, "Although Allah commanded you to give away the purest of your money in charity, He is far Richer from needing your charity, but the purpose is that the distance between the rich and the poor becomes less." Similarly, Allah said,
لَن يَنَالَ اللَّهَ لُحُومُهَا وَلاَ دِمَآؤُهَا وَلَـكِن يَنَالُهُ التَّقْوَى مِنكُمْ
(It is neither their meat nor their blood that reaches Allah, but it is piety from you that reaches Him) 22:37.
Allah is Rich and free of needing anything from any of His creatures, while all of His creatures stand in need of Him. Allah's bounty encompassing, and what He has never ends. Therefore, whoever gives away good and pure things in charity, let him know that Allah is the Most Rich, His favor is enormous and He is Most Generous, Most Compassionate; and He shall reward him for his charity and multiply it many times. So who would lend to He Who is neither poor nor unjust, Who is worthy of all praise in all His actions, statements, and decisions, of Whom there is neither a deity worthy of worship except Him, nor a Lord other than Him
Shaytanic Doubts Concerning Spending in Charity
Allah said,
الشَّيْطَـنُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُم بِالْفَحْشَآءِ وَاللَّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ وَفَضْلاً وَاللَّهُ وَسِعٌ عَلِيمٌ
(Shaytan threatens you with poverty and orders you to commit Fahsha'; whereas Allah promises you forgiveness from Himself and bounty, and Allah is All-Sufficient for His creatures' needs, All-Knower.)
Ibn Abi Hatim recorded that `Abdullah bin Mas`ud said that the Messenger of Allah ﷺ said,
«إِنَّ لِلشَّيْطَانِ لَمَّةً بِابْنِ آدَمَ، وَلِلْمَلَكِ لَمَّةً، فَأَمَّا لَمَّةُ الشَّيطَانِ فَإِيعَادٌ بِالشَّرِّ، وَتَكْذِيبٌ بِالْحَقِّ، وَ أَمَّا لَمَّةُ الْمَلَكِ فَإِيعَادٌ بِالْخَيْرِ، وَتَصْدِيقٌ بِالْحَقِّ، فَمَنْ وَجَدَ ذَلِكَ فَلْيَعْلَمْ أَنَّهُ مِنَ اللهِ، فَلْيَحْمَدِ اللهَ، وَمَنْ وَجَدَ الْأُخْرَى فَلْيَتَعَوَّذْ مِنَ الشَّيْطَان»
(Shaytan has an effect on the son of Adam, and the angel also has an effect. As for the effect of Shaytan, it is by his threatening with evil repercussions and rejecting the truth. As for the effect of the angel, it is by his promise of a good end and believing in the truth. Whoever finds the latter, let him know that it is coming from Allah and let him thank Allah for it. Whoever finds the former, let him seek refuge - with Allah - from Shaytan.)
The Prophet then recited,
الشَّيْطَـنُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُم بِالْفَحْشَآءِ وَاللَّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ وَفَضْلاً
(Shaytan threatens you with poverty and orders you to commit Fahsha'; whereas Allah promises you forgiveness from Himself and bounty)
This is the narration that At-Tirmidhi and An-Nasa'i collected in the book of Tafsir in their Sunan collections. Allah said,
الشَّيْطَـنُ يَعِدُكُمُ الْفَقْرَ
(Shaytan threatens you with poverty), so that you hold on to whatever you have and refrain from spending it in Allah's pleasure.
وَيَأْمُرُكُم بِالْفَحْشَآءِ
(And orders you to commit Fahsha'), meaning, "Shaytan forbids you from spending in charity because of the false fear of becoming poor, and he encourages evil deeds, sins, indulging in what is prohibited, and immoral conduct." Allah said,
وَاللَّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ
(Whereas Allah promises you forgiveness from Himself) instead of the evil that Shaytan enjoins on you,
وَفَضْلاً
(And Bounty) as opposed to the poverty that Shaytan frightens you with,
وَاللَّهُ وَسِعٌ عَلِيمٌ
(And Allah is All-Sufficient for His creatures' needs, All-Knower.)
The Meaning of Al-Hikmah
Allah said,
يُؤْتِى الْحِكْمَةَ مَن يَشَآءُ
(He grants Hikmah to whom He wills.)
`Ali bin Abi Talhah reported that Ibn `Abbas said, "That is knowledge of the Qur'an. For instance, the abrogating and the abrogated, what is plain and clear and what is not as plain and clear, what it allows, and what it does not allow, and its parables." Imam Ahmad recorded that Ibn Mas`ud said that he heard the Messenger of Allah ﷺ saying,
«لَا حَسَدَ إِلَّا فِي اثْنَتَيْنِ: رَجُلٌ آتَاهُ اللهُ مَالًا فَسَلَّطَهُ عَلَى هَلَكَتِهِ فِي الْحَقِّ، وَرَجُلٌ آتَاهُ اللهُ حِكْمَةً فَهُوَ يَقْضِي بِهَا وَيُعَلِّمُهَا»
(There is no envy except in two instances: a person whom Allah has endowed with wealth and he spends it righteously, and a person whom Allah has given Hikmah and he judges by it and teaches it to others.)
This was also collected by Al-Bukhari, Muslim, An-Nasa'i, Ibn Majah.
Allah's statement,
وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الأَلْبَـبِ
(But none remember (will receive admonition) except men of understanding.) means, "Those who will benefit from the advice are those who have sound minds and good comprehension with which they understand the words (of advice and reminder) and their implications."
"Hai orang-orang yang beriman, nafkahkanlah (di jalan Allah) sebagian
dari hasil usahamu yang baik-baik dan sebagian dari apa yang Kami keluarkan dari bumi untuk
kamu. Dan jangan-lah kamu memilih yang buruk-buruk lalu kamu menafkahkan dari padanya, padahal
kamu sendiri tidak mau mengambilnya melainkan dengan memicingkan mata terhadapnya. Dan
ketahui-lah, bahwa Allah Mahakaya lagi Maha Terpuji. Setan menjanjikan (menakut-nakuti)
kamu dengan kemiskinan dan menyuruh kamu berbuat kejahatan (kikir);
sedang Allah menjanjikan untukmu ampunan dari padaNya dan karunia. Dan Allah Mahaluas (karu-niaNya) lagi Maha Mengetahui." (Al-Baqarah: 267-268).
(267-268) Allah menganjurkan kepada hamba-hambaNya untuk menginfakkan
sebagian apa yang mereka dapatkan dalam berniaga, dan sebagian dari apa yang mereka panen dari
tanaman dari biji-bijian maupun buah-buahan, hal ini mencakup zakat uang maupun seluruh
perdagangan yang dipersiapkan untuk dijual belikan, juga hasil pertanian dari biji-bijian dan
buah-buahan. Ter-masuk dalam keumuman ayat ini, infak yang wajib maupun yang sunnah. Allah تعالى
memerintahkan untuk memilih yang baik dari itu semua dan tidak memilih yang buruk, yaitu yang
jelek lagi rendah (mutunya) lalu mereka sedekahkan karena Allah, yang
seandainya mereka memberikan barang yang seperti itu kepada orang-orang yang berhak menerimanya,
pastilah mereka pun tidak akan me-ridhainya, mereka tidak akan menerimanya kecuali dengan
kedong-kolan dan memicingkan mata. Maka yang seharusnya adalah mengeluarkan yang tengah-tengah
dari semua itu, dan yang lebih sempurna adalah mengeluarkan yang paling baik. Dan yang di-larang
adalah mengeluarkan yang jelek, karena yang ini tidaklah memenuhi infak yang wajib dan tidak
akan memperoleh pahala yang sempurna dalam infak yang sunnah.
﴾ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ غَنِيٌّ حَمِيدٌ ﴿ "Dan ketahuilah, bahwa Allah Mahakaya lagi Maha Terpuji." Allah Mahakaya atas seluruh makhluk, Allah Maha-kaya dari infak orang-orang yang berinfak, dan Allah Mahakaya atas ketaatan orang-orang yang taat. Allah memerintahkan hal itu kepada mereka dan menganjurkan mereka untuk itu demi kemas-lahatan mereka sendiri, dan semata-mata karena karunia dan ke-muliaanNya atas mereka. Di samping kesempurnaan kekayaanNya dan luasnya pemberianNya, Dia pun Maha Terpuji dalam segala perkara yang disyariatkanNya untuk hamba-hambaNya dari hu-kum-hukum yang menyampaikan mereka kepada negeri kesela-matan. Dia Terpuji dalam perbuatan-perbuatanNya yang tidak akan keluar dari koridor karunia, keadilan, dan hikmahNya. Terpuji sifat-sifatNya, karena sifat-sifat Allah semuanya baik dan sempurna, yang tidak ada seorang pun dari hamba-hambaNya yang mampu sampai kepada eksistensinya dan tidak akan mengerti seperti apa persisnya sifat-sifat tersebut.
Ketika Allah menganjurkan mereka untuk berinfak yang berguna, Allah juga melarang mereka dari menahan harta mereka yang dapat merugikan, dan Allah menjelaskan kepada mereka bahwa mereka itu di antara dua seruan: Pertama, seruan Yang Maha Penyayang, yang mengajak kepada kebaikan, menjanjikan kepada-nya kebaikan, karunia, dan pahala yang segera maupun yang ter-tunda serta mengganti apa yang telah mereka infakkan, dan kedua, seruan dari setan yang mengajak mereka untuk menahan harta dan menakut-nakuti mereka bila mereka menginfakkan harta mereka, pastilah mereka akan menjadi miskin.
Siapa yang memenuhi seruan ar-Rahman lalu ia menginfak-kan sebagian dari apa yang Allah rizkikan kepadanya, maka ber-gembiralah dengan ampunan dosa dan mendapatkan apa yang dicarinya. Dan barangsiapa yang mengikuti penyeru setan, maka sesungguhnya setan hanya mengajak kelompoknya agar menjadi penghuni-penghuni neraka. Karena itu, seorang hamba harus memilih di antara kedua perkara itu yang lebih pantas dan cocok untuknya.
Lalu Allah menutup ayat ini bahwasanya Dia ﴾ وَٰسِعٌ عَلِيمٞ ﴿ "Mahaluas (karuniaNya)
lagi Maha Mengetahui," maksudnya, luas sifat-sifatNya, banyak pemberianNya, Maha Mengetahui
orang yang berhak untuk dilipat gandakan pahalanya dari orang-orang yang beramal dan Maha
Mengetahui orang yang pantas yang akan dibimbing kepada perbuatan kebajikan dan meninggalkan
ke-mungkaran.
Wahai orang-orang yang beriman kepada Allah dan mengikuti Rasul-Nya! Infakkanlah harta yang halal lagi baik yang telah kalian peroleh, dan berinfaklah dari tumbuh-tumbuhan bumi yang telah Kami keluarkan untukmu. Janganlah kalian sengaja memilih harta yang jelek untuk diinfakkan, padahal seandainya harta yang jelek itu diberikan kepada kalian, niscaya kalian tidak mau menerimanya kecuali dengan menutup mata dan terpaksa menerima karena kejelekannya. Bagaimana mungkin kalian rela memberikan sesuatu kepada Allah padahal kalian sendiri tidak mau menerimanya?! Ketahuilah bahwa Allah tidak membutuhkan infak kalian, dan Dia Maha Terpuji di dalam zat dan tindakan-Nya.
Hỡi những người đã có tin nơi Allah và tuân theo Thiên Sứ của Ngài, các ngươi hãy chi dùng tài sản hợp pháp, tốt sạch mà các ngươi đã thu gom được và những thứ tài sản mà TA đã ban cho các ngươi thu hoạch được từ đất đai cho con đường chính nghĩa của Allah; các ngươi chớ lấy phần tệ nhất trong các tài sản của các ngươi để bố thí, cái mà ngay cả bản thân các ngươi cũng không muốn nếu các ngươi được cho do nó quá tệ giống như đồ bỏ đi; bởi thế, làm sao các ngươi có thể làm Allah hài lòng bởi những thứ không làm bản thân các ngươi hài lòng?! Các ngươi hãy biết rằng Allah là Đấng Rất Mực Giàu Có vốn không cần đến tất cả sự bố thí của các ngươi, Ngài là Đấng đáng được ca tụng về bản chất và hành động của Ngài.
O vi koji vjerujete u Allaha i slijedite Njegovog Poslanika, udjeljujte iz svog halal-imetka koji ste stekli, i od plodova kojim smo vas opskrbili. Nemojte uzimati ono najgore što posjedujete pa da to udjeljujete, koje ako bi vama neko dao ne biste ga uzeli osim žmureći, i bilo bi vam mrsko zbog njegove prezrenosti. Kako da na Allahovom putu udijelite ono čime niste za sebe zadovoljni? I znajte da Allahu ne treba vaša sadaka, da je Allah apsolutno neovisan i da je hvale dostojan zbog savršenstva Svog Bića i postupaka.
Shaytan làm cho các ngươi lo sợ về cái nghèo, xúi giục các ngươi keo kiệt và mời gọi các ngươi đến với tội lỗi và bất tuân Allah trong khi Allah luôn mời gọi các ngươi đến với sự tha thứ của Ngài và Ngài hứa sẽ ban bố bổng lộc cho các ngươi, bởi Allah có vô số thiên lộc, Ngài tận tường mọi hoàn cảnh của các ngươi.
Šejtan vas plaši siromaštvom, podstiče vas na škrtost i činjenje grijeha, a Allah vam obećava veliki oprost grijeha i obilnu opskrbu. Allah je neizmjerno darežljiv, i zna stanja Svojih robova.
There are two ways of spending one’s earnings in this world. One is to spend in ways shown by Satan. Another is to spend in ways shown by God. What Satan does is to impress on the minds of human beings the importance of personal requirements, and bring about conviction that all their earnings are best spent on personal comforts and luxuries. When Satan sees that any individual has more wealth than is necessary for his personal needs, he kindles in him another desire, that of indulging in showy activities. At the instigation of Satan, man spends all his money on ostentatious living and feels happy that he has spent his money in the best possible way. What is desired of man is that he should not regard his wealth as his personal possession but rather as something that belongs only to God. He should spend as much of his wealth as is necessary for his actual needs and the rest he should spend on achieving higher goals. He should give this surplus wealth to the weaker of God’s servants and also spend for the cause of God’s religion. When he spends for the weaker section of society, he hopes that in the Hereafter, when he appears empty-handed before God, he will not be deprived of God’s blessings. Similarly, when he spends his wealth for the cause of God’s religion, he allies himself with God’s mission.
Setan menakut-nakuti kalian dengan kemiskinan, menganjurkan kalian untuk kikir, dan mengajak kalian untuk berbuat dosa dan maksiat, sedangkan Allah menjanjikan ampunan dan rezeki yang luas untuk kalian karena Allah Mahaluas anugerah-Nya lagi Maha Mengetahui keadaan hamba-hamba-Nya.
Şeytan sizi, fakirlik ile korkutur ve size cimriliği telkin eder. Yine size günah işlemeyi ve masiyeti emreder. Allah ise size, büyük bir bağışlanma ve bol rızık vadeder. Allah fazlı geniş olan ve kullarının hallerini hakkıyla bilendir.
(2) Verses 268-269: وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ الشَّيْطَانُ يَعِدُكُمُ الْفَقْرَ (الٰی قولہ): "Satan frightens you of poverty ... and only the men of understanding do observe the advice."
When a person is obsessed with the idea that spending in charity will cause him poverty, when he does not pick up the courage to go ahead and spend - even after hearing the warning of Allah Almighty - and continues feeling that he should not spend out of what he has, and when, turning away from the Divine promise, his mind takes him to rely on the promise of Satan, he should better be sure that this apprehension of his is being generated by Satan. He should never say that he has never seen Satan, so how could he take orders from him? Conversely, should he come to think that not only his sins will be forgiven by spending in charities, but also his wealth will be blessed with increase - he should then be sure that this thought has come from Allah for which he should be grateful to Him. Allah's treasure never runs short. He knows fully well - the open, the hidden, the intentions, the deeds - everything about everyone.
Ang demonyo ay nagpapangamba sa inyo ng karalitaan, nag-uudyok sa inyo ng karamutan, at nag-aanyaya sa inyo ng paggawa ng mga kasalanan at mga pagsuway samantalang si Allāh ay nangangako sa inyo ng isang malaking kapatawaran sa mga pagkakasala ninyo at isang malawak na panustos. Si Allāh ay Malawak ang kabutihang-loob, Maalam sa mga kalagayan ng mga lingkod Niya.
Satana vi spinge a temere la povertà e a persistere nell'avarizia, e vi invita a commettere nefandezze e peccati, mentre Allāh vi promette il grande perdono dei vostri peccati e grande prosperità; e Allāh è Immenso nella Sua benevolenza, consapevole delle condizioni dei Suoi sudditi.
Satan vous fait craindre la pauvreté, vous exhorte à être avares et vous incite à commettre des péchés alors qu’Allah vous promet un immense pardon de vos péchés et une subsistance large. Allah détient la faveur étendue et connaît mieux que quiconque la situation de Ses serviteurs.
Satan makes you afraid of poverty by encouraging you to be stingy, and he invites you to commit sins. Allah, on the other hand, promises you forgiveness for your sins and much provision. Allah is very bountiful and He knows the condition of His servants.
Satán aviva su temor a la pobreza, los exhorta a ser avaros y los incita a cometer pecados, mientras que Al‑lah les promete un inmenso perdón de sus pecados y un sustento abundante. Al‑lah posee la gracia extensa y conoce mejor que nadie las circunstancias de Sus siervos.
Allah, dilediği kuluna sözde doğruluğu ve amelde doğru hal üzere olmayı nasip eder. Kime bunlar verilmiş ise, ona pek çok hayır verilmiştir. Allah'ın ayetlerini ancak, kamil akıl sahipleri düşünürler ve O'nun ayetlerinden ibret alırlar. Böylece onlar, bu şekilde ayetlerin nuru ile aydınlanırlar ve doğru yola iletilirler.
Allah grants the ability to whomever of His servants He wishes to be steadfast in their statements and actions. Anyone who is given this ability has been given much good. However, only those with sound minds, that seek enlightenment through His light, and guidance from His guidance, will pay attention and benefit from the signs of Allah.
Uzvišeni Allah upućuje koga On hoće od Svojih robova da ispravno priča i postupa, a kome je to dato – pa doista mu je veliko dobro dato. Pouku i opomenu iz Allahovih ajeta uzimaju samo oni koji imaju zdrav i potpun razum, koji gledaju Allahovih svjetlom i slijede Njegovu uputu.
Al‑lah concede el don de la palabra y la pertinencia de las obras a quienes Él desea entre Sus siervos. Aquel que recibe estos dones recibe una gran bondad. Solo aquellos que disponen de una razón sana iluminada por la luz de Al‑lah y guiada por Al‑lah recuerdan Sus aleyas y extraen lecciones de ellas.
Agevola la correttezza nel dialogo e il successo nel lavoro dei Suoi sudditi che vuole; chi otterrà ciò, avrà ottenuto un'immensa ricchezza. E solo i saggi illuminati dalla Sua luce sono consapevoli dei segni di Allāh e vengono indirizzati dalla Sua guida.
Dia memberikan ketepatan dalam berbicara dan bertindak kepada para hamba yang Dia kehendaki, dan siapa yang diberikan hal itu berarti dia telah diberikan kebaikan yang banyak. Tidak ada yang dapat mengambil pelajaran dengan ayat-ayat Allah kecuali orang-orang yang mempunyai akal sempurna, yang mendapatkan cahaya dan petunjuk dari Allah.
"Allah menganugerahkan al-Hikmah (kepahaman yang dalam tentang al-Qur`an dan as-Sunnah)
kepada siapa yang Dia kehendaki. Dan barangsiapa yang dianugerahi al-Hikmah, dia benar-benar
telah dianugerahi karunia yang banyak. Dan hanya orang-orang yang berakallah yang dapat
mengambil pelajaran (dari Firman Allah)." (Al-Baqarah: 269).
(269) Tatkala Allah menjelaskan tentang kondisi orang-orang yang
menafkahkan hartanya, dan bahwa Allah-lah yang memberikan kepada mereka dan mengaruniakan untuk
mereka harta yang mampu mereka keluarkan nafkahnya di jalan-jalan kebajikan, dan dengan itu
mereka memperoleh kedudukan yang mulia, Allah menyebutkan apa yang lebih besar dari hal
tersebut, yaitu bahwasanya Allah akan memberikan hikmah kepada siapa yang dikehendakiNya dari
hamba-hambaNya dan siapa yang Dia kehendaki kebaikan padanya dari hamba-hambaNya.
Hikmah itu adalah ilmu-ilmu yang bermanfaat, pengetahuan yang benar, akal yang lurus, pemikiran
yang matang, dan tercipta-nya kebenaran dalam perkataan maupun perbuatan. Inilah anu-gerah yang
paling utama dan karunia yang paling baik. Karena itu Allah berfirman, ﴾ وَمَن يُؤۡتَ
ٱلۡحِكۡمَةَ فَقَدۡ أُوتِيَ خَيۡرٗا كَثِيرٗاۗ ﴿ "Dan barangsiapa yang dianugerahi hikmah, dia benar-benar telah dianugerahi karunia yang banyak." Karena dia telah keluar dari gelapnya kebodohan kepada cahaya petunjuk, dari kepandiran penyimpangan dalam perkataan dan perbuatan menuju tepatnya kebenaran padanya, serta tercipta-nya kebenaran, dan karena ia telah menyempurnakan dirinya de-ngan kebajikan yang agung dan bermanfaat untuk makhluk dengan manfaat yang paling besar dalam agama dan dunia mereka.
Seluruh perkara tidak akan berjalan baik kecuali dengan hikmah, yaitu meletakkan segala sesuatu pada tempatnya dan me-nempatkan segala perkara pada posisinya masing-masing, menda-hulukan perkara yang harus didahulukan, mengulur perkara yang memang harus diulur.
Akan tetapi perkara yang agung ini tidak akan diingat dan tidak akan mengetahui derajat pemberian yang besar ini, ﴾
إِلَّآ أُوْلُواْ ٱلۡأَلۡبَٰبِ ﴿ "kecuali orang-orang yang berakal." Mereka itu adalah
orang-orang yang memiliki akal sehat dan cita-cita yang sempurna. Mereka itulah yang mengetahui
yang berguna lalu mereka melakukannya dan juga mengetahui yang mudarat lalu mereka
meninggalkannya. Kedua perkara ini yaitu mengerahkan nafkah-nafkah harta dan mengerahkan hikmah
keilmuan adalah lebih utama bagi orang yang mendekatkan diri dengannya kepada Allah dan perkara
yang paling tinggi yang menyampaikannya kepada kemuliaan yang paling agung. Kedua perkara itulah
yang disebutkan oleh Nabi ﷺ dalam sabdanya,
لَا حَسَدَ إِلَّا فِي اثْنَتَيْنِ: رَجُلٌ آتَاهُ اللّٰهُ مَالًا فَسلَّطَهُ عَلَى هَلَكَتِهِ فِي الْحَقِّ،
وَرَجُلٌ آتَاهُ اللّٰهُ الْحِكْمَةَ فَهُوَ يُعَلِّمُهَا النَّاسَ.
"Tidak boleh hasad kecuali dalam dua perkara:(Pertama), seseorang yang diberikan oleh
Allah harta lalu ia menguasainya dengan mengha-biskannya dalam kebenaran, dan (kedua),
seseorang yang diberikan oleh Allah al-Hikmah lalu dia mengajarkannya kepada manusia."[30]
Al-Hikmah: Meaning and Explanation
(3). Verse 269 يُؤْتِي الْحِكْمَةَ مَن يَشَاءُ : "He gives wisdom to whom He wills." The word, الْحِكْمَةَ (al-hikmah: wisdom) appears repeatedly in the Holy Qur'an, and at every place, its meaning has been explained differently. In Tafsir al-Bahr al-Muhit البحر المحیط ، all positions taken by commentators have been assembled at this point. These come to nearly thirty, however, towards the end it was said that all these positions are close together and there is no contradiction among them. The only difference is that of interpretations. The word, hikmah حِكْمَةَ is the verbal noun of 'ihkam الاحکام (the first letter, hamzah ھمزہ with kasrah کسرہ ) which means 'to complete what is said or done with all its properties and requisites.'
This is why the verse وَآتَاهُ اللَّـهُ الْمُلْكَ وَالْحِكْمَةَ : 'And Allah gave him the kingdom and the hikmah حکمہ ' (2:251) which concerns Sayyidna Dawud (علیہ السلام) ، was explained in al-Bahr al-Muhit in the following manner:
The real meaning of hikmah حکمہ is to place everything whereto it be-longs and this can only be accomplished ideally through prophethood. Therefore, hikmah حکمہ has been interpreted as prophethood here.
Imam Raghib al-Isfahani has said in Mufradat al-Qur'an: مفردات القرآن "When the word, hikmah حکمہ is used for Allah Almighty, it denotes the comprehensive knowledge and solid creative excellence of all things; and when attributed to the non-Divine, it means the rightly-guided knowledge of what exists, and the action which corresponds to it.
This sense has been interpreted in different words. Somewhere it means, the Qur'an; elsewhere, the Hadith. Then at different places, it carries different meanings, such as "the authentic knowledge", "the righteous deed", "the True Word", "the wisdom", "the understanding of religion", "correctness of opinion" and "the fear of Allah". Incidentally, the last meaning appears in Hadith as well: راس الحکمہ خشیۃ اللہ that is, "the real wisdom is the fear of Allah". The word, hikmah in the verse يُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ (teaches them the Book and the wisdom - 3:164) has been explained as "Hadith and Sunnah" by the Sahabah ؓ and the Tabi` in (the Companions and the Successors). Some commentators hold the opinion that hikmah in the verse یوتَ الحکمہ (whoever is given wisdom) under discussion covers all these things.
This is the more evident view; more so, since the words of the Qur'an وَمَن يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا "And whoever is given wisdom is certainly given a lot of good" do hint in that direction as they mean that the hikmah حِكْمَةَ covers a lot of good. Allah knows best.
Sự sáng suốt trong suy nghĩ và hành động là ân huệ mà Allah muốn ban cho ai tùy Ngài trong đám nô lệ của Ngài. Ai được ban cho điều đó là đã được ban biết bao điều tốt đẹp, và không ai nhận thức được điều đó ngoại trừ nhóm người có khối óc hoàn chỉnh được Ngài soi sáng và hướng dẫn.
Il accorde l’exactitude dans les paroles et la pertinence dans les œuvres à ceux qu’Il veut parmi Ses serviteurs. Quiconque reçoit ces dons reçoit un bien abondant.
Seuls ceux qui disposent d’une raison saine illuminée par la lumière d’Allah et mise sur le droit chemin par la guidée d’Allah se rappellent Ses versets et en tirent des leçons.
Nagbibigay Siya ng katamaan sa sinasabi at katumpakan sa ginagawa sa sinumang niloloob Niya kabilang sa mga lingkod Niya. Ang sinumang nabibigyan niyon ay nabigyan nga ng maraming kabutihan. Walang nagsasaalaala at napangangaralan ng mga tanda ni Allāh kundi ang mga may isip na lubos na nagpapatanglaw sa liwanag Niya at napapatnubayan ng patnubay Niya.
269- O, Hikmeti dilediğine verir. Kendisine hikmet verilen kimseye ise pek çok hayır verilmiş
demektir. Olgun akıl sahiplerinden başkası (bunu) iyice bellemez.
269. Allah mallarını infâk edenlerin hallerini, bu malları onlara kendisinin ihsan ettiğini,
lütfedip bağışladığını, onların da bu sayede hayır yollarında infâk etme ve yüksek makamlara
ulaşma imkanına sahip olduklarını söz konusu ettikten sonra bütün bunlardan daha faziletli olan
bir hususu söz konusu etmektedir. Bu husus, O’nun, hikmeti kullarından dilediği ve haklarında
hayır murad ettiği kimselere vermesidir.
Hikmet faydalı ilim, isabetli bilgi, dosdoğru akıl, sapasağlam düşünce, söz ve fiillerde hayra
isabet etme demektir. Gerçekten bu, bağışların en üstünü ve ihsanların en değerlisidir. Bundan dolayı Yüce Allah:“Kendisine hikmet verilen kimseye ise pek çok hayır verilmiş demektir.”
buyurmaktadır. Çünkü o böylelikle cehalet karanlıklarından kurtulup hidâyetin nuruna, söz ve
davranışlarda sapma ahmaklığından kurtulup doğruya isabet etme ve doğru davranma nimetine
kavuşmuş olur. Böyle bir kimse, bu büyük hayır sayesinde nefsini kemale erdirir ve artık o,
diğer insanlara dinlerinde ve dünyalarında faydalı olmaya hazır hale gelmiş olur.
Bütün işler ancak hikmet sayesinde düzene girer. Zira hikmet eşyayı gerçek yerlerine
yerleştirmek, işleri olması gereken yere oturtmak, ileri gidilmesi gereken yerde ileri gitmek,
durulması gereken yerde de durmak demektir.
Fakat bu önemli hususu düşünen ve bu büyük bağışın kadrini bilebilenler ancak “olgun akıl sahipleri”dir.
Bunlar ise yetkin akıl sahibi, mükemmel düşünce sahibi kimselerdir. Bunlar faydalı olanı bilir,
gereğince amel ederler. Zararlı olanı da bilir ve onu terk ederler.
Bu iki husus yani mala dayalı infakı çokça yapmakla ilme dayalı hikmeti yaymak Yüce Allah’a
yaklaşan kimselerin kendisi ile O’na yaklaştıkları en faziletli amel, en üstün ikramlara
kendileri ile ulaşabildikleri en yüce davranışlardır. İşte Peygamber sallallahu aleyhi ve sellem de şu buyruğunda bu ikisinden söz etmektedir:“Ancak iki kişiye gıpta edilir: Allah'ın mal verip o malı hak yolda tüketmesini imkânını verdiği bir adam ve Allah’ın kendisine hikmet verdiği adam ki o, insanlara o hikmeti öğretir.”
(4) Verse 270: وَمَا أَنفَقْتُم مِّن نَّفَقَةٍ (الی قولہ) وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ: "And whatever spending you do ... and for the unjust, there are no supporters."
Here, "and whatever spending you do" covers all spendings - those in which all related conditions are observed and those too, in which all or some conditions are not observed. For instance, it may not be in the way of Allah but be in the ways of sin; or the act of giving may be mixed up with hypocrisy; or may be followed by making a show of the favour before the receiver; or it may not be حلال halal (lawful) and good.
Similarly, all votive offerings (نذور : nudhur) come under the general purview of (nadhr نذر : singular: votive offering), for instance, it includes the nadhr نذر of monetary ` ibadah in accordance with which nadhr نذر has been introduced alongwith infaq (spending) and may also include nadhr نذر of physical ` ibadah. It may be absolute, or dependent on something else; or it may or may not have been fulfilled. The purpose of saying all this is that Allah Almighty knows all these things and He shall recompense for them duly. This was made known so that people are persuaded to observe limits and conditions and be warned of their non-observance. The word (al-zalimin الظَّالِمِينَ ) in the text refers to the unjust, the transgressors, who do not observe the necessary conditions. To them was given clear warning.
Ang anumang ginugol ninyo na guguling kaunti man o marami sa paghahangad ng kaluguran ni Allāh o pinanindigan ninyo na paggawa ng pagtalima para kay Allāh mula sa ganang sarili ninyo na hindi naman inaatang sa inyo, tunay na si Allāh ay nakaaalam niyon sa kabuuan niyon, kaya walang nawawala sa ganang Kanya na anuman doon. Gaganti Siya sa inyo dahil doon ng pinakamabigat na ganti. Walang ukol sa mga tagalabag sa katarungan, na mga pumipigil sa isinasatungkulin sa kanila, na mga lumalabag sa mga hangganan ni Allāh, na mga tagaadya na magtatanggol sa kanila sa pagdurusa sa Araw ng Pagbangon.
270- Yaptığınız her türlü infakı yahut adadığınız her adağı Allah muhakkak bilir. Zalimlerin
hiçbir yardımcıları yoktur.
271- Sadakalarınızı açıkça verirseniz bu, ne kadar güzeldir! Şâyet onları gizler ve fakirlere
verirseniz, işte bu, sizin için daha hayırlıdır. (Böylece) O,
günahlarınızın bir kısmını da bağışlar. Allah yapmakta olduklarınızdan haberdardır.
270. Yüce Allah şunu haber vermektedir: İnfak edenler her ne infak
ederlerse yahut sadaka verenler ne verirlerse veya adakta bulunanlar neyi adarlarsa şüphesiz
Allah onu bilir. Yüce Allah’ın bunları bildiğini haber vermesi, bunların karşılığını vereceğine
ve Yüce Allah’ın nezdinde zerre ağırlığınca hiçbir şeyin kaybolmadığına delildir. Ayrıca O,
kuldan sadır olan iyi veya kötü niyeti de bilir.
Allah’ın kendilerine farz kıldıklarını vermeyen yahut da Allah’ın kendilerine haram kıldığı
şeyleri işleme cesaretini gösteren zalimlere, Allah’a karşı yardım edebilecek ve onları azaptan
koruyabilecek hiç kimse yoktur, böylelerinin cezalandırılmaları kaçınılmazdır.
271. Yüce Allah şunu haber vermektedir: Sadaka veren kişi sadakasını
açıktan verirse bu güzeldir, eğer onu gizli bir şekilde verir de fakire öylece teslim ederse
böylesi daha faziletlidir. Çünkü fakire verilen sadakayı gizlice vermek ona ikinci bir
iyiliktir. Aynı şekilde böyle bir tutum ihlâsın kuvvetine de delildir. Zaten Yüce Allah’ın hiçbir gölgenin olmadığı bir günde kendi özel gölgesinde barındıracağı yedi kişiden birisi de:“Sadakayı sağ elinin verdiğini sol eli bilmeyecek kadar gizleyen”
kimsedir.
Yüce Allah’ın:“Şâyet onları gizler ve fakirlere verirseniz, işte bu, sizin için daha hayırlıdır”
buyruğunda oldukça incelikli bir mana vardır. O da şudur: Sadakayı -eğer
fakire verilecek olursa- gizli saklı vermek onu açıktan vermekten daha hayırlıdır. Şâyet
herhangi bir hayır yoluna infak yapılacak olursa âyet-i kerimede böyle bir sadakanın gizli saklı
verilmesinin daha faziletli olduğuna dair delil olacak bir şey yoktur. O nedenle bu hususta
şeriatın kaideleri, maslahat neyi gerektiriyorsa ona riâyet edileceğini göstermektedir. Hatta
bazı hallerde başkalarına örnek ve önder olmak, onları da hayır ameller işlemeye teşvik etmek
söz konusu olacaksa sadakayı açıktan vermek daha hayırlı olabilir.
Yüce Allah’ın:“(Böylece) O, günahlarınızın bir kısmını da bağışlar” buyruğunda da
şu hususa işaret edilmektedir: Sadakalarda iki kazanç bir arada bulunur: Hayrın hâsıl olması ki
bu da hasenatın, mükâfaatın ve ecrin çokluğudur. Bir de günahların bağışlanması sureti ile
dünyevi ve uhrevi kötülüklerin ve belaların defedilmesidir.
“Allah yapmakta olduklarınızdan haberdardır.” O nedenle de hikmetine
uygun olarak herkese ameline göre karşılık verecektir.
Whatever you spend, no matter how little, for the pleasure of Allah, or any action that you promise to do for Allah without having been required to do it, Allah knows of it and it will not be lost. He will give you a great reward for it. Those who do wrong by not fulfilling their obligations and overstepping Allah’s limits have no one to protect them against the punishment on the Day of Resurrection.
Por grande o pequeña que sea la caridad que hagas con el anhelo de complacer a Al‑lah y cualquiera sea la acción que te comprometas a realizar sin que Al‑lah te lo haya exigido, Al‑lah está al tanto y te retribuirá a cambio con una inmensa recompensa.
Por el contrario, los injustos que se abstienen de realizar lo que les ha sido impuesto y que transgreden los límites fijados por Al‑lah, no tendrán nadie que los socorra ni los proteja del castigo del Día de la Resurrección.
Allah'ın rızasını kazanmak kastı ile az ya da çok olarak yaptığınız her harcama yahut sizlere farz olmamasına rağmen kendiliğinizden, isteyerek yerine getirdiğiniz hayırlı nafile ameller yüce Allah tarafından bilinmektedir. O'nun katında bunlardan hiçbir şey zayi olmaz. O, bunların karşılığını en büyük şekilde verecektir. Üzerlerine farz olan sorumlulukları yerine getirmeyen ve Allah'ın sınırlarını aşan zalimlerin kıyamet günü kendilerinden azabı savacak hiç bir yardımcıları yoktur.
Svaka vaša sadaka, bila mala ili velika, koju udijelite želeći da Allah bude vama zadovoljan, ili kojom sami sebe obavežete kao vid pokornosti Allahu, dobro je Allahu poznata, i On neće zanemariti ništa od toga. Allah će dobročinitelje za dobra djela najljepše nagraditi, a oni koji se sustežu od obavljanja onoga što im je obavezno i koji Allahove granice prelaze neće na Sudnjem danu imati pomagača koji će od njih patnju odagnati.
Allah states that He has perfect knowledge of the good deeds performed by all of His creation, such as charity and various vows, and He rewards tremendously for these deeds, provided they are performed seeking His Face and His promise. Allah also warns those who do not work in his obedience, but instead disobey His command, reject His revelation and worship others besides Him:
وَمَا لِلظَّـلِمِينَ مِنْ أَنصَارٍ
(And for the wrongdoers there are no helpers.) meaning, who will save them from Allah's anger and torment on the Day of Resurrection.
The Virtue of Disclosing or Concealing Charity
Allah said,
إِن تُبْدُواْ الصَّدَقَـتِ فَنِعِمَّا هِىَ
(If you disclose your Sadaqat, it is well) meaning, "It is well if you make known the charity that you give away."
Allah's statement,
وَإِن تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَآءَ فَهُوَ خَيْرٌ لَّكُمْ
(But if you conceal them and give them to the poor, that is better for you.) this indicates that concealing charity is better than disclosing it, because it protects one from showing off and boasting. However, if there is an apparent wisdom behind disclosing the charity, such as the people imitating this righteous act, then disclosing it becomes better than concealing it. The Messenger of Allah ﷺ said,
«الْجَاهِرُ بِالْقُرْآنِ كَالْجَاهِرِ بِالصَّدَقَةِ، وَالْمُسِرُّ بِالْقُرآنِ كَالْمُسِرِّ بِالصَّدَقَة»
(He who utters aloud Qur'anic recitation is just like he who discloses charity acts. He who conceals Qur'anic recitation is just like he who conceals charity acts.)
The Ayah indicates that it is better that acts of charity be concealed, as reiterated by the Hadith that the Two Sahihs recorded from Abu Hurayrah that the Messenger of Allah ﷺ said,
«سَبْعَةٌ يُظِلُّهُمُ اللهُ فِي ظِلِّهِ يَوْمَ لَا ظِلَّ إلَّا ظِلُّهُ: إِمَامٌ عَادِلٌ، وَشَابٌّ نَشَأَ فِي عِبَادَةِ اللهِ، وَرَجُلَانِ تَحَابَّا فِي اللهِ،اجْتَمَعَا عَلَيْهِ وَتَفَرَّقَا عَلَيْهِ، وَرَجُلٌ قَلْبُهُ مُعَلَّقٌ بِالْمَسْجِدِ، إِذَا خَرَجَ مِنْهُ حَتَّى يَرْجِعَ إِلَيْهِ، وَرَجُلٌ ذَكَرَ اللهَ خَالِيًا فَفَاضَتْ عَيْنَاهُ، وَرَجُلٌ دَعَتْهُ امْرَأَةٌ ذَاتُ مَنْصِبٍ وَجَمَالٍ، فَقَالَ: إِنِّي أَخَافُ اللهَ رَبَّ الْعَالَمِينَ، وَرَجُلٌ تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا، حَتَّى لَا تَعْلَمَ شِمَالُهُ مَا تُنْفِقُ يَمِينُه»
(Allah will give shade to seven on the Day when there will be no shade but His. (They are:) a just ruler, a youth who has been brought up in the worship of Allah, two persons who love each other only for Allah's sake who meet and part in Allah's cause only, a man whose heart is attached to the Masjids from the time he departs the Masjid until he returns to it, a person who remembers Allah in seclusion and his eyes are then flooded with tears, a man who refuses the call of a charming woman of noble birth for illicit intercourse with her and says, `I fear Allah, Lord of the worlds', and a man who gives charitable gifts so secretly that his left hand does not know what his right hand has given.)
Allah's statement,
وَيُكَفِّرُ عَنكُم مِّن سَيِّئَاتِكُمْ
((Allah) will expiate you some of your sins) means, in return for giving away charity, especially if it was concealed. Therefore, you will gain goodness by your rank being raised, and your sins being forgiven.
Allah's statement,
وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
(And Allah is Well-Acquainted with what you do) means, "No good deed that you perform escapes His knowledge, and He shall reward for it."
E qualunque elargizione abbiate compiuto, piccola o grande, col desiderio di compiacere Allāh, o per obbedienza nei confronti di Allāh, spontaneamente, senza che nulla vi fosse richiesto, in verità, di ciò Allāh è Consapevole. Nulla viene perduto presso di Lui e vi ricompenserà con grandi doni. Gli ingiusti, coloro che rifiutano di fare ciò che è stato loro ordinato, e che oltrepassano i limiti imposti da Allāh, non avranno alcun sostenitore che li protegga dalla punizione, nel Giorno del Giudizio.
Và bất cứ tài sản nào mà các ngươi đã bố thí dù ít hay nhiều bằng định tâm làm hài lòng Allah hoặc việc các n gươi tự bắt bản thân luôn duy trì việc phục tùng Allah về những điều Ngài không bắt buộc thì quả thật Allah luôn am tường tất cả. Ngài sẽ không làm mất bất cứ thứ gì từ ân phước của các ngươi, ngược lại Ngài sẽ ban thưởng trọng hậu cho các ngươi. Và đám người làm điều sai quấy chắc chắn sẽ bị sự trưng phạt của Allah vì dám vượt quá giới hạn của Allah, chắc chắn họ sẽ không có ai cứu thoát khỏi hình phạt ở Ngày Phán Xét.
"Apa saja yang kamu nafkahkan atau apa saja yang kamu nadzarkan, maka sesungguhnya Allah
mengetahuinya. Orang-orang yang berbuat zhalim tidak ada seorang penolong pun bagi-nya. Jika
kamu menampakkan sedekah(mu), maka itu adalah baik sekali. Dan jika kamu
menyembunyikannya dan kamu berikan kepada orang-orang fakir, maka menyembunyikan itu lebih baik
bagimu. Dan Allah akan menghapuskan darimu sebagian kesalahan-kesalahanmu; dan Allah mengetahui
apa yang kamu kerjakan." (Al-Baqarah: 270-271).
(270-271) Allah تعالى mengabarkan bahwa bagaimanapun orang-orang yang
berinfak itu menginfakkan hartanya, orang-orang yang bersedekah itu menyedekahkan hartanya dan
orang-orang yang bernadzar itu menunaikan nadzarnya, sesungguhnya Allah mengetahui semua itu.
Kandungan dari kabar tentang pengeta-huanNya itu menunjukkan tentang adanya balasan, dan bahwa
Allah tidak akan melalaikannya di sisiNya walau seberat biji atom. Allah mengetahui apa yang
terbesit dalam hati dari niat yang baik maupun yang buruk. Dan bahwasanya orang-orang yang
zhalim yang tidak mengajarkan apa yang telah diwajibkan oleh Allah atas mereka, atau mereka
melanggar apa yang telah Allah haramkan atas mereka; mereka tidak memiliki seorang penolong pun
selain-Nya yang mampu menolong dan melindungi mereka. Mereka pasti akan dihukum.
Allah mengabarkan juga bahwa sedekah yang ditampakkan oleh orang yang bersedekah itu adalah
baik, dan bila dia menyem-bunyikannya dan menyerahkannya kepada orang yang fakir ada-lah lebih
utama, karena menyembunyikan sedekah kepada orang fakir adalah kebaikan lain dan juga hal itu
menunjukkan kuatnya keikhlasan. Salah satu dari tujuh kelompok yang akan dinaungi oleh naungan
Allah di Hari Kiamat nanti adalah orang yang ber-sedekah dengan sebuah pemberian, lalu dia
menyembunyikannya hingga tangan kirinya tidak mengetahui apa yang disedekahkan oleh tangan
kanannya. Dan dalam Firman Allah,﴾ وَإِن تُخۡفُوهَا وَتُؤۡتُوهَا ٱلۡفُقَرَآءَ فَهُوَ خَيۡرٞ
لَّكُمۡۚ ﴿ "Dan jika kamu menyembunyikannya dan kamu beri-kan kepada orang-orang fakir, maka menyembunyikan itu lebih baik bagi-mu," terkandung sebuah faidah yang lembut yaitu bahwa tindakan menyembunyikan sedekah adalah lebih baik daripada menampak-kannya apabila Anda memberikannya kepada seorang fakir.
Adapun bila Anda menafkahkan harta dalam kegiatan-ke-giatan sosial, dalam ayat ini tidak ada indikasi yang menunjukkan tentang keutamaan menyembunyikan infak, bahkan ada sebuah kaidah syariat yang menunjukkan perlunya mempertimbangkan kemaslahatan, sehingga mungkin saja menampakkannya untuk memberikan suri tauladan dan contoh, serta mendorong orang lain untuk berbuat dengan amalan kebaikan (yang sama), akan menjadi lebih baik.
Dan FirmanNya, ﴾ وَيُكَفِّرُ عَنكُم مِّن سَيِّـَٔاتِكُمۡۗ ﴿ "Dan Allah akan menghapuskan darimu sebagian kesalahan-kesalahanmu." Dalam ayat ini terdapat indiksi bahwa dalam sedekah terkumpul dua hal: Pertama, memperoleh kebaikan, yaitu banyaknya balasan baik dan pahala serta ganjarannya, dan kedua, menolak kejahatan dan musibah dunia dan akhirat dengan penghapusan dosa-dosa, ﴾
وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرٞ ﴿ "dan Allah mengetahui apa yang kamu kerjakan," maka Allah
membalas dengan hikmahNya setiap orang sesuai amal-amalnya.
Quelle que soit la dépense que vous faites, minime ou conséquente, dans le dessein d’obtenir l’agrément d’Allah et quelle que soit l’action que vous vous engagez à accomplir sans qu’Allah ne l’ait exigée de vous, Allah est au courant de cela et Il vous rétribuera en retour d’une immense rétribution.
En revanche, les injustes qui s’abstiennent d’accomplir ce qui leur a été imposé et qui transgressent les limites fixées par Allah n’auront pas de secoureur pour les préserver du châtiment du Jour de la Résurrection.
Apa saja yang kalian infakkan -sedikit atau banyak- untuk menggapai rida Allah, atau ibadah apa saja yang kalian jalankan secara rutin dari dirimu sendiri dan tidak dibuat-buat, sesungguhnya Allah mengetahui semuanya. Tidak satu pun yang akan sia-sia di sisi-Nya dan Dia akan memberi kalian balasan atas hal itu dengan balasan yang sebesar-besarnya. Adapun orang-orang zalim yang menolak menjalankan kewajiban mereka dan melanggar batas-batas Allah maka tidak memiliki penolong yang dapat melindungi mereka dari azab di hari Kiamat.
Apabila kalian memperlihatkan harta yang kalian sedekahkan, maka sebaik-baik sedekah ialah sedekah kalian. Namun, apabila kalian menyembunyikannya dan memberikannya kepada orang-orang fakir maka itu lebih baik bagi kalian daripada memperlihatkannya karena (sedekah yang disembunyikan) itu lebih dekat kepada ikhlas. Sedekah yang diberikan oleh orang-orang yang ikhlas dapat menutupi dosa-dosa mereka dan mendatangkan ampunan Allah. Allah Maha Mengetahui apa yang kalian perbuat, sehingga tidak ada sedikit pun keadaan kalian yang luput dari pengetahuan-Nya.
Sadakaları (zekât ve benzeri hayırları) açıktan vermeniz güzeldir. Sadakaları gizliden vermeniz ise açıktan vermenizden daha hayırlıdır. Çünkü bu ihlasa daha yakındır. İhlaslı kimselerin sadakaları, onların günahlarının örtülmesine ve bağışlanması sebep olur. Allah, yapmakta olduklarınızı hakkıyla bilir. Sizin hallerinizden hiçbir şey ona gizli kalmaz.
Nếu các ngươi công khai bố thí điều đó vẫn là một sự bố thí tốt đẹp, tuy nhiên, nếu các ngươi âm thầm bố thí cho người nghèo thì điều đó sẽ tốt đẹp hơn việc bố thí công khai, bởi nó thể hiện lòng Ikhlas nhiều hơn. Vả lại, sự bố thí bằng lòng Ikhlas sẽ che đậy tội lỗi và được sự tha thứ, Allah thông toàn mọi điều các ngươi làm, không một điều gì có thể giấu giếm được Ngài.
(5) Verse 271: إِن تُبْدُوا الصَّدَقَاتِ فَنِعِمَّا هِيَ (الی قولہ) وَاللَّـهُ بِمَا تَعْمَلُونَ خَبِير : "If you give the alms openly, it is good enough, ... and Allah is All-Aware of what you do"
Obviously, this verse covers all types of charity, whether obligatory or supererogatory, and it is more preferable to perform all of them as secretly as possible. To observe secrecy in a charitable act has religious merits, because it is far from the possibility of riya' ریاء (show off), and more graceful for the receiver who can feel shy about receiving charity in public. It is also beneficial from an earthly point of view, because it does not disclose the amount of wealth one owns.
It should, however, be kept in mind that the preferability of observing secrecy is a matter of principle. There may be situations where it becomes more preferable to perform an act of charity openly for some external reasons, such as removing some accusation (of not paying زکاۃ Zakah, for instance) or to persuade others to follow the example. Such exceptional cases do not negate the basic principle in any way.
Immediately after the instruction of concealing the 'Sadaqat صداقات ', the holy verse says, وَيُكَفِّرُ عَنكُم مِّن سَيِّئَاتِكُمْ (This will write off part of your sins). It does not mean that the expiation of evil-deeds is confined to the charity made in secret only. In fact, a charity made in public also carries the same benefit. But the reference to expiation here is in the context that even if someone feels a secret charity as useless in this world, he should not feel depressed, because Allah will forgive his sins, and that is a great gain for him.
Kung maghahayag kayo ng ipinagkakaloob ninyo na kawanggawa sa pamamagitan ng salapi ay kay inam na kawanggawa ang kawanggawa ninyo! Kung magkukubli kayo nito at magbibigay kayo nito sa mga maralita, iyon ay higit na mabuti para sa inyo kaysa sa paghahayag nito dahil iyon ay higit na malapit sa pagpapakawagas. Sa mga kawanggawa ng mga nagpapakawagas ay may panakip sa mga pagkakasala nila at kapatawaran para sa mga ito. Si Allāh sa anumang ginagawa ninyo ay Mapagbatid kaya walang nakakukubli sa Kanya na anuman mula sa mga kalagayan ninyo.
Si vous faites l’aumône de manière manifeste, votre aumône est valide mais si vous donnez vos aumônes discrètement aux pauvres, c’est encore mieux car plus sincère, sachant que les aumônes des croyants sincères ont pour effet de dissimuler leurs péchés et de leur attirer le pardon d’Allah.
Allah est Parfaitement Connaisseur de ce que vous faites. Rien de vos situations ne Lui est donc inconnu.
If you openly declare what you spend in charity, it is a good act. But if you keep it secret and give it to the poor in private, this is better as it indicates sincerity. Charity that is given sincerely becomes the means of sins being covered up and forgiven. Allah knows what you do and nothing from your circumstances is hidden from Him.
Si dan caridad públicamente, su caridad es buena. Pero si la dan discretamente a los pobres, entonces es mejor ya que es más sincera. La caridad de los creyentes sinceros tiene como efecto el perdón de sus pecados y alcanzar el perdón de Al‑lah.
Al‑lah conoce perfectamente lo que hacen. Ninguna de sus circunstancias Le es desconocida.
Se elargite manifestatamente la carità (Al-Sadeǭāt الصدقات) con i vostri beni, sarà una buona carità; ma se la elargite ai poveri, senza mettervi in mostra, è cosa migliore per voi, perché ciò è più prossimo alla sincerità. E nella carità dei sinceri vi è un velo che copre i peccati e li perdona; e Allāh è Consapevole di ciò che fate: non è ignaro di nessun vostro affare.
Ako ispoljite sadaku koju dajete iz svog imetka – lijepa je to sadaka, ali ako je sakrijete i siromasima date, to vam je još bolje, jer je bliže iskrenosti. Sadaka iskrenih skriva njihove grijehe i uzrokuje njihov oprost, a Allah detaljno zna ono što radite i u kakvim se stanjima nalazite.
O Prophet, you are not responsible for making them believe in the truth and submitting to it: your duty is to guide them to the truth and explain it to them. It is only Allah Who can bring them to the truth; and He guides whomever He wishes. The benefit of any good you spend comes back to you; Allah is in no need of it. So, let your spending be only for Allah’s sake: true believers spend only for Allah’s pleasure. You will receive the full reward for any good you spend, no matter how little, because Allah does not wrong anyone.
O Vjerovjesniče, ti ne možeš uputiti njihova srca da prihvate istinu i predaju joj se, tvoja je obaveza samo da im ukažeš na istinu, da ih upoznaš sa njom, dok je upućivanje srca u Allahovim rukama. Allah upućuje koga On hoće. Halal-imetak koji udijelite je za vaše dobro, jer Allahu to ništa ne treba. Neka vaša sadaka bude iskrena radi Allaha, jer istinski vjernici udjeljuju isključivo želeći da Allah njima bude zadovoljan. Halal-imetak koji udijelite, bio mali ili veliki, bit će uzrokom da vam Allah daruje potpunu nagradu, a Allah nikome nepravdu neće učiniti.
Profeta, no es tu responsabilidad si la gente acepta la verdad, se somete y adopta la verdad. Pero sí se te exige mostrársela y hacer que la conozcan. Luego corresponde a Al‑lah allanar el acceso a la verdad y la guía de los corazones. Él es Aquel que guía a quien Él quiere. Vuelve a ustedes el beneficio de sus donaciones, puesto que Al‑lah no las necesita; pero que su donación sea exclusivamente dedicada a Al‑lah, ya que los verdaderos creyentes solo contribuyen buscando complacer a Al‑lah. Toda donación que hagan, grande o pequeña, les será recompensada en la misma medida, pues Al‑lah no es injusto con nadie. Luego de haber recordado la contribución a las causas de Al‑lah y haber invitado a los creyentes a realizarla, Al‑lah les explica las caridades y donaciones que se esperan de ellos:
(6) Verse 272: لَّيْسَ عَلَيْكَ هُدَاهُمْ (الی قولہ) وَأَنتُمْ لَا تُظْلَمُونَ : "It is not for you to put them on the right path ... and you shall not be wronged."
It has been clarified in this verse that a صدقہ sadaqah given to a non-Muslim also carries a reward in the life to come. As the basic purpose of a Muslim in making a sadaqah صدقہ is to get that reward, he should not confine himself to giving it to the Muslims only and to avoid giving it to the poor non-Muslims in the hope that this attitude will persuade them towards Islam, because a Muslim is not charged with bringing non-Muslims to the right path. He should seek his own benefit (the reward in the Hereafter) which can also be achieved through giving sadaqah صدقہ to a non-Muslim.
Let us be clear at this point that sadaqah صدقہ referred to here is nafl نفل supererogatory or voluntary charity) which can be given to a dhimmi (a non-Muslim citizen of a Muslim state) as well. The obligatory زکاۃ Zakah is not meant here since it is not permissible to give that to anyone except a Muslim (Mazhari). It is not permissible to give any kind of sadaqah صدقہ to a harbi (a non-Muslim citizen of a non-Muslim state) and, however, it is permissible to give the dhimmis ذمیوں all other types of sadaqat, obligatory or supererogatory. زکاۃ Zakah is not included in the verse.
Ngươi - hỡi Nabi Muhammad - không có quyền năng hướng dẫn cũng như làm cho họ chấp nhận Chân Lý, Ngươi chỉ có bổn phận trình bày, giới thiệu và dẫn dắt họ đến với Chân Lý, bởi quyền quyết định phù hộ cho ai đó giác ngộ được Chân Lý là ở trong tay Allah. Ngài muốn hướng dẫn ai đến với chân lý là tùy ý Ngài. Và mọi thứ tốt đẹp mà các ngươi đã bố thí sẽ mang lại lợi ích cho các ngươi, bởi Allah là Đấng rất mực giàu có không cần đến chúng. Và các ngươi hãy cần phải thành tâm vì Allah khi bố thí vì người có đức tin chân chính sẽ không bố thí ngoại trừ là để tìm sự hài lòng nơi Allah. Và mọi thứ mà các ngươi bố thí dù ít hay nhiều thì các ngươi cũng đều sẽ nhận được ân phước đầy đủ không bị thiếu sót bất cứ thứ gì, bởi Allah không hề bất công với một ai cả.
Ô Prophète, il n’est pas de ton ressort de les guider vers l’acceptation de la vérité, la soumission à la vérité et l’adoption de la vérité. En revanche, il t’est demandé de la leur indiquer et de la leur faire connaître. Il est ensuite du ressort d’Allah de faciliter l’accès à la vérité et la guidée car Il est Celui qui guide qui Il veut.
Le profit de toute bonne dépense que vous faites retombe sur vous, car Allah n’a pas besoin de vous, et que votre dépense soit exclusivement dédiée à Allah car les véritables croyants ne dépensent que pour rechercher l’agrément d’Allah.
Tout bonne dépense, minime ou conséquente, que vous faites vous sera totalement payée en retour sans que rien n’en manque car Allah n’est injuste avec personne.
Bukanlah tugasmu -wahai Nabi- memberikan petunjuk kepada mereka untuk menerima dan tunduk pada kebenaran, serta membawa mereka kepada kebenaran tersebut. Tugasmu hanyalah menunjukkan dan mengenalkan kebenaran kepada mereka karena wewenang untuk membimbing dan menuntun kepada kebenaran ada di tangan Allah. Dialah yang memberikan hidayah (petunjuk) kepada siapa saja yang Dia kehendaki. Harta yang kalian infakkan, manfaatnya akan kembali kepada kalian karena Allah tidak membutuhkannya. Hendaklah infak yang kalian berikan murni karena Allah; karena orang-orang yang benar-benar beriman tidak berinfak kecuali untuk mencari rida Allah. Harta yang kalian infakkan -sedikit atau banyak- pahalanya akan diberikan kepada kalian secara penuh, tidak dikurangi, karena Allah tidak akan menzalimi siapa pun.
One who spends his money for the sake of God in the way that He has commanded him to do, proves that he has been blessed with wisdom. Wisdom here means knowledge and understanding of the Quran. The biggest folly is to be so enamoured of one’s wealth that one fails to spend for the cause of God, and the greatest wisdom lies in recognizing that monetary interests do not present any obstacle to one’s engaging oneself in God’s work. One should consider God’s cause as one’s own. One who lives within the cocoon of personal interests and considerations cannot possess the insight which would enable him to see higher realities and experience higher states of consciousness. On the contrary, one who goes ahead towards God by ignoring all personal considerations raises himself above all limitations. His consciousness reaches the divine level of God, who is independent (free from all wants), praiseworthy, all-sufficient, and wise. Man is thus enabled to see things as they are. For he goes beyond the limitations which serve as obstacles to seeing things in their true form. However true any argument may be, its truth dawns upon one only when one can see it with an open mind.
Giving Charity to Polytheists
Abu `Abdur-Rahman An-Nasa'i recorded that Ibn `Abbas said that they, "Disliked giving charity to their polytheist relatives, but were later on allowed to give it to them when they inquired about this matter, and this Ayah was revealed,
لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ وَمَا تُنفِقُواْ مِنْ خَيْرٍ فَلاًّنفُسِكُمْ وَمَا تُنفِقُونَ إِلاَّ ابْتِغَآءَ وَجْهِ اللَّهِ وَمَا تُنفِقُواْ مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لاَ تُظْلَمُونَ
(Not upon you (Muhammad ) is their guidance, but Allah guides whom He wills. And whatever you spend in good, it is for yourselves, when you spend not except seeking Allah's Face. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.)
Allah's statement,
وَمَا تُنفِقُواْ مِنْ خَيْرٍ فَلاًّنفُسِكُمْ
(And whatever you spend in good, it is for yourselves) is similar to His other statement,
مَّنْ عَمِلَ صَـلِحاً فَلِنَفْسِهِ
(Whosoever does righteous good deed, it is for (the benefit of) his ownself.)
There are many other similar Ayat in the Qur'an.
Allah said next,
وَمَا تُنفِقُونَ إِلاَّ ابْتِغَآءَ وَجْهِ اللَّهِ
(When you spend not except seeking Allah's Face. )
Al-Hasan Al-Basri commented, "Whenever the believer spends, including what he spends on himself, he seeks Allah's Face with it." `Ata' Al-Khurasani said that the Ayah means, "You give away charity for the sake of Allah. Therefore, you will not be asked about the deeds or wickedness of those who receive it." This is a sound meaning indicating that when one spends in charity for Allah's sake, then his reward will be with Allah. He will not be asked if the charity unintentionally reached righteous, evil, deserving or undeserving persons, for he will be rewarded for his good intention. The proof to this statement is the Ayah,
وَمَا تُنفِقُواْ مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لاَ تُظْلَمُونَ
(And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.)
The Two Sahihs recorded a Hadith by Abu Hurayrah that the Messenger of Allah ﷺ said,
«قَالَ رَجُلٌ: لَأَتَصَدَّقَنَّ اللَّيْلَةَ بِصَدَقَةٍ، فَخَرجَ بِصَدَقَتِهِ فَوَضَعَهَا فِي يَدِ زَانِيَةٍ، فَأَصْبَحَ النَّاسُ يَتَحَدَّثُونَ: تُصُدِّقَ عَلَى زَانِيَةٍ، فَقَالَ: اللَّهُمَ لَكَ الْحَمْدُ عَلَى زَانِيَةٍ، لَأَتَصَدَّقَنَّ اللَّيْلَةَ بِصَدَقَةٍ، فَخَرَجَ بِصَدَقَتِهِ فَوَضَعَهَا فِي يَدِ غَنِيَ، فَأَصْبَحُوا يَتَحَدَّثُونَ: تُصُدِّقَ اللَّيْلَةَ عَلَى غَنِيَ، قَالَ: اللَّهُمَّ لَكَ الْحَمْدُ عَلَى غَنِيَ، لَأَتَصَدَّقَنَّ اللَّيْلَةَ بِصَدَقَةٍ، فَخَرَجَ بِصَدَقَتِهِ فَوَضَعَهَا فِي يَدِ سَارِقٍ، فَأَصْبَحُوا يَتَحَدَّثُونَ: تُصُدِّقَ اللَّيْلَةَ عَلَى سَارِقٍ، فَقَالَ:اللَّهُمَّ لَكَ الْحَمْدُ عَلَى زَانِيَةٍ، وَعَلَى غَنِيَ، وَعَلَى سَارِقٍ. فَأُتِيَ فَقِيلَ لَهُ: أَمَّا صَدَقَتُكَ فَقَدْ قُبِلَتْ، وَأَمَّا الزَّانِيَةُ فَلَعَلَّهَا أَنْ تَسْتَعِفَّ بِهَا عَنْ زِنَاهَا، وَلَعَلَّ الْغَنِيَّ يَعْتَبِرُ فَيُنْفِقُ مِمَّا أَعْطَاهُ اللهُ، وَلَعَلَّ السَّارِقَ أَنْ يَسْتَعِفَّ بِهَا عَنْ سَرِقَتِه»
(A man said, "Tonight, I shall give charity." He went out with his charity and (unknowingly) gave it to an adulteress. The next morning the people said that alms were given to an adulteress. The man said, "O Allah! All the praises are for You. (I gave my alms) to an adulteress. Tonight, I shall give alms again." He went out with his charity and (unknowingly) gave it to a rich person. The next morning (the people) said, "Last night, a wealthy person was given alms." He said, "O Allah! All the praises are for You. (I gave alms) to a wealthy man. Tonight, I shall again give charity." So he went out with his charity and (unknowingly) gave it to a thief. The next morning (the people) said, "Last night, a thief was given alms." He said, "O Allah! All the praises are for You. (I have given alms) to an adulteress, a wealthy man and a thief." Then, someone came to him and said, "The alms that you gave away were accepted. As for the adulteress, the alms might make her abstain from adultery. As for the wealthy man, it might make him take a lesson and spend his wealth that Allah has given him. As for the thief, it might make him abstain from stealing.")
Who Deserves Charity
Allah said,
لِلْفُقَرَآءِ الَّذِينَ أُحصِرُواْ فِى سَبِيلِ اللَّهِ
((Charity is) for the poor, who in Allah's cause are restricted (from travel)) meaning, the migrants who migrated to Allah and His Messenger, resided in Al-Madinah and did not have resources that sufficiently provided them with their needs,
لاَ يَسْتَطِيعُونَ ضَرْبًا فِى الاٌّرْضِ
(And cannot Darban (move about) in the land) meaning, "They cannot travel in the land to seek means of livelihood." Allah said in other instances using a variation of the word Darban
وَإِذَا ضَرَبْتُمْ فِى الاٌّرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُواْ مِنَ الصَّلوةِ
(And when you (Muslims) travel in the land, there is no sin on you if you shorten the Salah (the prayer)) 4:101, and,
أَن سَيَكُونُ مِنكُمْ مَّرْضَى وَءَاخَرُونَ يَضْرِبُونَ فِى الاٌّرْضِ يَبْتَغُونَ مِن فَضْلِ اللَّهِ وَءَاخَرُونَ يُقَـتِلُونَ فِى سَبِيلِ اللَّهِ فَاقْرَءُواْ
(He knows that there will be some among you sick, others traveling through the land, seeking of Allah's bounty, yet others fighting in Allah's cause) 73:20.
Allah then said,
يَحْسَبُهُمُ الْجَاهِلُ أَغْنِيَآءَ مِنَ التَّعَفُّفِ
(The one who knows them not, thinks that they are rich because of their modesty) meaning, those who do not know their situation think that they are well-off, because they are modest in their clothes and speech. There is a Hadith with this meaning that the Two Sahihs recorded from Abu Hurayrah that the Messenger of Allah ﷺ said,
«لَيْسَ الْمِسْكِينُ بِهذَا الطَّوَّافِ الَّذِي تَرُدُّهُ التَّمْرَةُ وَالتَّمْرَتَانِ، وَاللُّقْمَةُ وَاللُّقْمَتَانِ، وَالْأُكْلَةُ وَالْأُكْلَتَانِ، وَلكِنِ الْمِسْكِينُ الَّذِي لَا يَجِدُ غِنىً يُغْنِيهِ، وَلَا يُفْطَنُ لَهُ فَيُتَصَدَّقَ عَلَيْهِ، وَلَا يَسْأَلُ النَّاسَ شَيْئًا»
(The Miskin (needy) is not he who wanders about and whose need is sufficed by a date or two, a bite or two or a meal or two. Rather, the Miskin is he who neither has enough resources to sustain him, all the while people are unaware of his need so they do not give to him, nor does he ask people for anything.)
Imam Ahmad also recorded this Hadith from Ibn Mas`ud.
Allah's statement,
تَعْرِفُهُم بِسِيمَـهُمْ
(You may know them by their mark) means, "Those who have good minds discover their situation," just as Allah said in other instances,
سِيمَـهُمْ فِى وُجُوهِهِمْ
(The mark of them (i.e. of their faith) is on their faces) 48:29, and,
وَلَتَعْرِفَنَّهُمْ فِى لَحْنِ الْقَوْلِ
(But surely, you will know them by the tone of their speech!) 47:30. Allah's statement,
لاَ يَسْـَلُونَ النَّاسَ إِلْحَافًا
(they do not beg of people at all) means, they do not beg and, thus, do not require people to provide them with more than what they actually need. Indeed, those who ask people for help, while having what suffices for their needs, have begged.
Imam Ahmad recorded that Abu Sa`id said, "My mother sent me to the Messenger of Allah ﷺ to ask him for help, but when I came by him I sat down. The Prophet faced me and said to me,
«مَنِ اسْتَغْنَى أَغْنَاهُ اللهُ، وَمَنِ اسْتَعَفَّ أَعَفَّهُ اللهُ، وَمَنِ اسْتَكَفَّ كَفَاهُ اللهُ، وَمَنْ سَأَلَ وَلَهُ قِيمَةُ أُوقِيَّةٍ فَقَدْ أَلْحَف»
(Whoever felt satisfied, then Allah will enrich him. Whoever is modest, Allah will make him decent. Whoever is content, then Allah will suffice for him. Whoever asks people, while having a small amout, he will have begged the people.)
Abu Sa`id said, "I said to myself, `I have a camel, Al-Yaqutah, and indeed, it is worth more than a small amount.' And I went back without asking the Prophet for anything." This is the same wording for this Hadith collected by Abu Dawud and An-Nasa'i.
Allah's statement,
وَمَا تُنفِقُواْ مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ
(And whatever you spend in good, surely Allah knows it well) indicates that no charity escapes Him, and He will reward it fully and perfectly on the Day of Resurrection, when it is most desperately needed.
Praise for those who Spend in Charity
Allah said,
الَّذِينَ يُنفِقُونَ أَمْوَلَهُمْ بِالَّيْلِ وَالنَّهَارِ سِرًّا وَعَلاَنِيَةً فَلَهُمْ أَجْرُهُم عِندَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ
(Those who spend their wealth (in Allah's cause) by night and day, in secret and in public, they shall have their reward with their Lord. On them shall be no fear, nor shall they grieve.)
This Ayah praises those who spend in charity for Allah's sake, seeking His pleasure, day and night, publicly and in secret, including what one spends on his family. The Two Sahihs recorded that the Messenger of Allah ﷺ said to Sa`d bin Abi Waqqas:
«وَإِنَّكَ لَنْ تُنْفِقَ نَفَقَةً تَبْتَغِي بِهَا وَجْهَ اللهِ إِلَّا ازْدَدْتَ بِهَا دَرَجَةً وَرِفْعَةً، حَتَّى مَا تَجْعَلُ فِي فِي امْرَأَتِك»
(You will not spend charity with which you seek Allah's Face, but you will ascend a higher degree and status because of it, including what you put in your wife's mouth.)
Imam Ahmad recorded that Abu Mas`ud said that the Prophet said,
«إِنَّ الْمُسْلِمَ إِذَا أَنْفَقَ عَلَى أَهْلِهِ نَفَقَةً يَحْتَسِبُهَا، كَانَتْ لَهُ صَدَقَة»
(When the Muslim spends on his family while awaiting the reward for it from Allah, it will be written as charity for him.)
Al-Bukhari and Muslim also recorded this Hadith.
Allah said,
فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ
(shall have their reward with their Lord), on the Day of Resurrection, as reward for what they spent in acts of obedience. We previously explained the Ayah,
فَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ
(there shall be no fear on them nor shall they grieve.)
Hindi nasa iyo, O Propeta, ang kapatnubayan nila para sa pagtanggap sa katotohanan at pagpapaakay rito, at pagdala sa kanila rito. Ang isinasatungkulin lamang sa iyo ay ang paggabay sa kanila sa katotohanan at ang pagpapakilala sa kanila rito. Tunay na ang pagtutuon sa katotohanan at ang kapatnubayan tungo rito ay nasa kamay ni Allāh. Siya ay nagpapatnubay sa sinumang niloloob Niya. Ang anumang ginugugol ninyo na kabutihan, ang pakinabang nito ay manunumbalik sa inyo dahil si Allāh ay Walang-pangangailangan dito. Ang paggugol ninyo ay maging wagas na inuukol kay Allāh sapagkat ang mananampalataya, sa totoo, ay hindi gumugugol malibang dala ng paghahanap ng kaluguran ni Allāh. Ang anumang ginugugol ninyo na kabutihan, kaunti man o marami, tunay na kayo ay bibigyan ng gantimpala rito nang lubos na hindi kinukulangan sapagkat tunay na si Allāh ay hindi lumalabag sa katarungan sa isa man.
272- Onları hidâyete erdirmek senin üzerine (vazife) değildir. Fakat
Allah dilediği kimseyi hidâyete erdirir. Her ne hayır infak ederseniz kendi faydanızadır. Zaten
siz ancak Allah’ın rızasını kazanmak için infak edersiniz. Hayır türünden her neyi infak
ederseniz, (karşılığı) size eksiksiz verilir ve size asla zulmedilmez.
272. Yani ey peygamber, sana düşen ancak tebliğ, insanları hayra teşvik etmek ve kötülüklerden
de sakındırmaktır. Hidâyete erdirmeye gelince bu, Allah’ın elindedir.
Ayrıca Yüce Allah gerçek mü’minlerden de şöylece haber vermektedir: Gerçek mü’minler ancak Rablerinin rızasını
isteyerek, onun mükâfaatını umarak infak ederler. Çünkü imanları buna davet eder. Bu ise
mü’minler için bir hayırdır, bir tezkiyedir. Ayrıca bu buyruk, onlara ihlâslı olmayı da
hatırlatmktadır.
Yüce Allah yaptıkları infakları bildiğini bir kez daha tekrarlamakta böylece nezdinde zerre ağırlığı kadar bir hayrın dahi asla kaybolmayacağını onlara bildirmektedir:“Allah şüphesiz zerre ağırlığı kadar zulmetmez. (Yapılan) bir iyilik olursa onu da kat kat artırır ve lütfundan büyük bir mükâfat verir.”(en-Nisâ, 4/40)“Hayır türünden her neyi infak ederseniz (karşılığı) size eksiksiz verilir”
kıyamet gününde ecirlerinizi tastamam alırsınız. “ve size asla zulmedilmez.” İyiliklerinizden hiçbir şey hatta zerre kadar
bile eksiltilmez, kötülüklerinize de hiçbir şey eklenmez.
Ey peygamber! İnsanların hakkı kabul etmeleri, hakka boyun eğmeleri ve buna gelmeleri için onları doğru yola iletmek sana ait değildir. Sana düşen ancak onlara bu hakkı göstermen ve onlara hakkı öğretmendir. Hakkı kabul hususundaki muvaffakiyet ve hidayete iletilmek Allah'ın elindedir. Allah, dilediğini doğru yola iletir. Hayır olarak harcadıklarınızın iyiliği size döner. Çünkü Allah'ın buna ihtiyacı yoktur. Yapacağınız hayırlar ancak Allah'ın rızasını kazanmak için olmalıdır. Gerçek müminler, sadece Allah'ın rızasını kazanmak için infak ederler. Hayır olarak verdiğiniz az ya da çok ne varsa; karşılığı size tam olarak eksiksiz bir şekilde verilir. Muhakkak ki Allah hiç kimseye zulmetmez.
Non spetta a te, o Profeta, guidarli nell'accettare la verità ed obbligarli; piuttosto, devi loro mostrarla e informarli, poiché in verità guidarli alla Retta Via spetta ad Allāh: Lui guida chi vuole. E ogni bene che voi elargite è a vostro beneficio, e in verità Allāh non ne ha bisogno. Fate in modo che la vostra elargizione sia sincera, secondo la guida di Allāh. I veri credenti non elargiscono ad altro scopo che compiacere Allāh, ed ogni bene che elargite, poco o molto, otterrete la Sua completa ricompensa, senza nulla togliere. In verità, Allāh non fa torto a nessuno.
"Bukanlah kewajibanmu menjadikan mereka mendapat petunjuk, akan tetapi Allah-lah yang memberi
petunjuk (memberi taufik) siapa yang dikehendakiNya. Dan apa saja harta
yang baik yang kamu nafkahkan (di jalan allah), maka pahalanya itu untuk
kamu sendiri. Dan janganlah kamu membelanjakan sesuatu me-lainkan karena mencari keridhaan
Allah. Dan apa saja harta yang baik yang kamu nafkahkan, niscaya kamu akan diberi pahalanya
dengan cukup, sedang kamu sedikit pun tidak akan dianiaya (di-rugikan)."
(Al-Baqarah: 272).
(272) Maksudnya, sesungguhnya kewajibanmu wahai Rasul, hanyalah
menyampaikan dan mengajak manusia kepada kebaikan dan memperingatkan mereka dari keburukan;
adapun petunjuk, maka hanya di Tangan Allah تعالى.
Dan Allah mengabarkan tentang orang-orang Mukmin secara benar, bahwasanya mereka tidaklah
bersedekah kecuali hanya untuk mengharapkan Wajah Allah, karena keimanan mereka me-ngajak mereka
kepada hal tersebut. Maka kabar ini adalah sebuah kebaikan dan pernyataan baik bagi kaum
Mukminin, dan juga mengingatkan mereka untuk ikhlas, dan Allah mengulang-ulang pengetahuanNya
tentang sedekah-sedekah mereka demi membe-ritahu mereka bahwa Allah tidak akan menyia-nyiakan
sedikitpun di sisiNya dari amal hamba walaupun seberat biji atom, dan bila hal itu adalah
kebaikan, maka Allah akan melipat gandakan dan akan memberikan pahala yang besar.
"(Berinfaklah) kepada orang-orang fakir yang terikat (oleh jihad)
di jalan Allah; mereka tidak dapat (berusaha) di muka bumi; orang yang
tidak tahu menyangka mereka orang kaya karena memelihara diri dari meminta-minta. Kamu kenal
mereka dengan melihat sifat-sifatnya, mereka tidak meminta kepada orang secara mendesak. Dan apa
saja harta yang baik yang kamu nafkahkan, maka sesungguhnya Allah Maha Mengetahui. Orang-orang
yang menafkahkan hartanya di malam dan di siang hari secara tersem-bunyi dan terang-terangan,
maka mereka mendapat pahala di sisi Rabbnya. Tidak ada kekhawatiran terhadap mereka dan tidak
(pula) mereka bersedih hati." (Al-Baqarah: 273-274).
(273) Maksudnya adalah bahwa seyogyanya kalian ber-usaha dalam
memberikan sedekah-sedekah kalian kepada orang-orang fakir yang menahan diri mereka pada jalan
Allah dan pada ketaatan kepadaNya, dan mereka tidak memiliki (jalan untuk mewujudkan)
kehendak mencari nafkah atau malah mereka tidak memiliki kemampuan untuk itu. Mereka menahan
diri dari me-minta-minta, yang bila mereka dilihat oleh orang-orang bodoh, pastilah mereka akan
menduga bahwa mereka adalah orang-orang kaya. ﴾ لَا يَسۡـَٔلُونَ ٱلنَّاسَ إِلۡحَافٗاۗ ﴿ "Mereka
tidak meminta kepada orang se-cara mendesak"; mereka tidak meminta secara umum, dan bila mereka
harus meminta pun karena darurat, mereka tidak akan meminta-nya dengan memaksa. Kelompok
orang-orang fakir yang satu ini adalah lebih utama untuk diberikan nafkah untuk memenuhi
kebutuhan mereka dan menolong mereka dalam menyampaikan mereka kepada tujuan mereka dan kepada
jalan yang baik, dan sebagai ucapan terima kasih buat mereka karena kesabaran yang mereka
lakukan dan orientasi mereka kepada Allah Yang Maha Mencipta dan bukan kepada makhluk. Walaupun
demikian, ber-infak dalam segala jalan kebaikan dan menutupi segala kebutuhan di mana pun
didapatkan maka semua itu adalah kebaikan, dan pahala serta ganjarannya ada di sisi Allah. Oleh
karena itu Allah berfirman,
(274) ﴾ ٱلَّذِينَ يُنفِقُونَ أَمۡوَٰلَهُم بِٱلَّيۡلِ وَٱلنَّهَارِ سِرّٗا
وَعَلَانِيَةٗ فَلَهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
﴿ "Orang-orang yang menafkahkan harta-nya di malam dan di siang hari secara tersembunyi dan terang-terangan, maka mereka mendapat pahala di sisi Tuhannya. Tidak ada kekhawatiran terhadap mereka dan tidak (pula) mereka bersedih hati," karena Allah تعالى akan menaungi mereka dengan naunganNya pada hari di mana tidak ada naungan selain naunganNya. Allah akan memberi me-reka kebaikan-kebaikan dan menolak dari mereka kesedihan, pera-saan takut, dan khawatir, serta segala perkara yang dibenci. Dan FirmanNya, ﴾
فَلَهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ ﴿ "Maka mereka mendapat pahala di sisi Rabbnya," setiap
orang dari mereka menurut kondisinya masing-masing. Pengkhususan bahwa semua itu di sisi Tuhan
mereka, menunjukkan atas kemuliaan kondisi tersebut dan keberadaannya pada suatu tempat yang
besar, sebagaimana dalam hadits shahih,
إِنَّ الْعَبْدَ لَيَتَصَدَّقُ بِالتَّمْرَةِ مِنْ كَسْبٍ طَيِّبٍ فَيَتَقَبَّلُهَا الْجَبَّارُ
بِيَدِهِ فَيُرْبِيْهَا لِأَحَدِكُمْ كَمَا يُرْبِي أَحَدُكُمْ فَلُوَّهُ حَتَّى تَكُوْنَ مِثْلَ
الْجَبَلِ الْعَظِيْمِ.
"Sesungguhnya seorang hamba bersedekah dengan sebiji kurma dari hasil usaha yang baik lalu
diterima oleh Yang Maha Memaksa dengan TanganNya lalu Dia mengembangkannya untuk salah seorang
di antara kalian sebagaimana salah seorang dari kalian mengembangkan anak kuda-nya hingga
menjadi seperti gunung yang besar."[31]
Magtalaga kayo para sa mga maralitang nahadlangan ng pakikibaka sa landas ni Allāh sa paglalakbay upang maghanap ng ikabubuhay. Nagpapalagay sa kanila ang mangmang sa kalagayan nila na mga mayaman [sila] dahil sa pagpipigil nila sa panghihingi. Nakakikilala sa kanila ang nakababatid sa kanila sa pamamagitan ng mga palatandaan nila gaya ng pangangailangang nakalitaw sa mga katawan nila at mga kasuutan nila at gaya ng katangian nilang hindi gaya ng sa nalalabi sa mga maralita na nanghihingi sa mga tao habang mga nangungulit sa panghihingi nila. Ang anumang ginugugol ninyong salapi at iba pa rito, tunay na si Allāh dito ay Maalam. Gaganti Siya sa inyo rito ng pinakadakilang ganti.
Dépensez au profit des pauvres que le combat pour la cause d’Allah empêche de voyager afin de rechercher leur subsistance. Celui qui ignore leur situation les croit riches puisqu’ils s’abstiennent de mendier mais celui qui s’intéresse à eux les reconnaît grâce aux signes de pauvreté que leur aspect et leurs habits laissent paraître ainsi qu’à leur particularité de ne pas être comme le reste des pauvres qui mendient avec insistance.
Tout ce que vous dépensez comme richesse ou autre, Allah en est parfaitement Connaisseur et Il vous accordera la plus grande des rétributions pour ces dépenses.
(7). Verse 273: لِلْفُقَرَاءِ الَّذِينَ أُحْصِرُوا فِي سَبِيلِ اللَّـهِ (الی قولہ) فَإِنَّ اللَّـهَ بِهِ عَلِيمٌ"For the
needy who are confined in the way of Allah ... Allah is All-Aware of it”.
Here the word, al-fugara الفقراء ' (the needy: those who need support for their physical sustenance) covers all those who cannot engage themselves in other jobs because of their religious preoccupation.
يَحْسَبُهُمُ الْجَاهِلُ أَغْنِيَاءَ مِنَ التَّعَفُّفِ : "An ignorant person takes them to be rich on account of their abstinence."
This verse tells us that a faqir فقیر (the one who does not own the nisab نصاب of زکاۃ Zakah) wearing expensive dress will not be taken as 'need-free' because of that. Instead, he would be regarded as faqir فقیر . Paying زکاۃ Zakah to such a person will be correct. (Qurtubi)
تَعْرِفُهُم بِسِيمَاهُمْ "You know them by their appearance."
This tells us that it is correct to give rulings based on circumstantial evidence. For instance, if a dead body is found wearing zunnar (waist-cord which is a symbol of some pagan religions), and is uncircumcised, it will not be buried in the graveyard of Muslims. (Qurtubi)
لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا :"They do not beg people importunately."
On the surface, this verse gives the sense that they do not solicit importunately but it does not negate soliciting without importunity, as is the actual interpretation of some commentators. But, in accordance with the consensus of commentators, it means that they just do not ask; لاَنھم متعففون عن المساَلہ عفۃ تامۃ (totally refrain from asking) (Qurtubi).
273- (Sadakalar) Allah yolunda kendilerini vakfetmiş, yeryüzünde
dolaşmaya gücü yetmeyen, iffetli davranmalarından dolayı bilmeyenin kendilerini zengin sandığı,
senin ise simalarından tanıdığın ve yüzsüzlük edip de insanlardan (bir şey) istemeyen o fakirler içindir. Şüphesiz hayır türünden her ne
harcarsanız Allah onu hakkıyla bilir.
274- Mallarını gece-gündüz, gizli-açık infak edenler var ya, işte onların Rab’leri katında
mükâfatları vardır. Onlara hiçbir korku yoktur ve onlar üzülmeyeceklerdir de.
273. Yani verdiğiniz sadakaları gereken araştırmayı yaparak, kendilerini Allah yoluna ve O’na
itaate vakfetmiş, bununla birlikte mal kazanma istekleri bulunmayan ya da buna güçleri yetmeyen
ve aynı zamanda da iffetli davranan, o nedenle de onları tanımayan kimsesinin kendilerini
gördüğü vakit zengin zannettiği fakirleri bulmanız gerekir. “yüzsüzlük edip de insanlardan (bir şey) istemeyen” Ounlar hiçbir zaman istemezler. Eğer mecbur
kaldıkları için isteyecek olsalar dahi isteklerinde yüzsüzlük edip ısrar etmezler. İşte bunlar
ihtiyaçlarını gidermeleri için kendilerine infak edilen fakir kesimlerin en faziletlileridir.
Onlara verilenle hacetleri giderilir, maksatlarını gerçekleştirmeleri için ve hayır yolunda
onlara yardım edilmiş olur. Sabır, yaratıcının nimetini gözlemek ve yaratılmışlardan bir şey
beklememek gibi nitelikleri dolayısı ile bu, onlara ilâhî bir mükâfat gibi olur.
Bununla birlikte iyilik ve ihsan yollarında ve nerede olurlarsa olsunlar muhtaçlara infakta
bulunmak elbetteki bir hayırdır, ecre sebeptir ve Allah nezdinde mükâfaatı görülecektir. Bundan
dolayı Yüce Allah bir sonraki âyet-i kerimede şöyle buyurmaktadır:
274. İşte bu şekilde infak edenleri Allah kendi gölgesinden başka hiçbir gölgenin bulunmadığı
bir günde gölgesinde barındıracaktır. Şüphesiz Allah onları pek çok hayırlara nail edecek,
kederlerini, korkularını ve hoşlanmadıkları şeyleri onlardan uzak tutacaktır.
“Rableri katında mükâfatları vardır” buyruğu da bu infak edenlerden her
birisinin kendi durumuna uygun bir mükâfaatı vardır, demektir. Bu mükâfaatın özellikle “Rab’leri katında” olmakla tahsis edilmesi bu durumun ne kadar şerefli
olduğuna ve ne büyük bir önem taşıdığına delildir. Nitekim sahih bir hadiste de şöyle buyrulmaktadır:“Şüphesiz ki kul helâl kazancından bir hurma tasadduk eder de Cebbar olan Allah onu eli ile alıp kabul eder ve o kimse için bu sadakayı tıpkı sizden herhangi birinin kendi tayını besleyip büyütmesi gibi besleyip büyütür. Nihayet o, kocaman bir dağ gibi oluverir.”
Den caridad a los pobres a quienes dedicarse a trabajar por la causa de Al‑lah les impide procurarse su sustento. Aquel que ignora su situación real los cree ricos, ya que se abstienen de mendigar, pero aquel que tenga interés los reconocerá por los signos de pobreza que tienen, ya que su aspecto y sus hábitos dejan ver que no se parecen a los demás pobres que mendigan con insistencia. Todo lo que den en caridad, Al‑lah lo sabe perfectamente y Él les concederá la mayor de las retribuciones por sus donaciones.
You should spend on those poor people who, because they are busy striving in Allah’s path, are unable to travel to earn a living. Due to their not asking, a person that is unaware will think that they are not in need. However, the person who knows will recognise them by the signs that are apparent on their body and clothing. They are unlike other poor persons who beg persistently. Allah knows of any good or wealth you spend and He will give you a great reward for it.
Các ngươi hãy đưa tài sản bố thí cho người nghèo, những người mà họ do bận rộn con đường chính nghĩa của Allah nên không thể bôn ba tìm kiếm bổng lộc, những kẻ giàu có thiếu hiểu biết đã ngộ nhận họ có cuộc sống đầy đủ vì họ không ngửa tay xin xỏ thiên hạ do lòng tự trọng. Tuy nhiên, sự khốn khó vẫn hiện rõ lên cơ thể và quần áo họ mặc. Và mọi thứ các ngươi từng bố thí dù là tiền hay bất cứ vật gì thì Allah luôn biết rõ tất cả, rồi Ngài sẽ ban thưởng cho các ngươi trên những việc làm với những phần thưởng xứng đáng.
Fate che sia indirizzata ai poveri, coloro che la povertà ha impedito di lottare per la causa di Allāh, in quanto era loro necessario lavorare per vivere. Coloro che ignorano le loro condizioni pensano che costoro siano ricchi perché non chiedono la carità, mentre gli altri li riconoscono proprio dalle loro condizioni e dai loro vestiari e dai loro comportamenti, che non sono come quelli dei comuni poveri, i quali chiedono la carità con insistenza. In verità Allāh è Consapevole di ogni bene che voi elargite o altro e vi ricompenserà con i più grandi doni.
Udijelite siromasima koje je borba na Allahovom putu spriječila da putuju i stiču imetak. Njih onaj ko ne zna njihovo stanje smatra bogatima, jer se oni sustežu od traženja, ali oštroumni ih poznaju po znakovima, poput vidljivih znakova potrebe na njihovom tijelu i na njihovoj odjeći. Od njihovih znakova je i to što nisu poput ostalih siromaha, koji uporno traže od ljudi. Sve što udijelite – Allah zna, i nagradit će vas za to najljepšom nagradom.
Berikanlah sedekah kalian kepada orang-orang miskin yang kesibukannya berjihad di jalan Allah membuat mereka tidak sempat bekerja mencari rezeki. Orang yang tidak mengetahui keadaan mereka mengira bahwa mereka itu kaya karena enggan meminta-minta. Tetapi, keadaan mereka yang sebenarnya diketahui oleh orang yang memperhatikan kondisi mereka melalui tanda-tanda yang ada pada tubuh dan pakaian mereka yang tampak membutuhkan bantuan. Di antara ciri mereka ialah mereka tidak seperti orang-orang miskin lainnya yang suka meminta-meminta kepada orang lain dengan sedikit memaksa. Apa pun kebaikan yang kalian lakukan dan harta yang kalian sedekahkan, sesungguhnya Allah Maha Mengetahuinya dan akan memberi kalian balasan yang sebesar-besarnya.
Allah yolunda cihat etmeleri rızık olarak bir şeyler bulmak için yolculuğa çıkmalarına engel olan fakirler için de malınızdan bir pay ayırın. Onların durumundan haberdar olmayan kimseler iffetlerinden dolayı isteyemedikleri için bu fakirleri zengin zannederler. Onları tanıyan kimseler ise, üzerlerinde ve kıyafetlerinde ihtiyaç sahibi olduklarına dair açıkça görülen işaretler ile onları bilirler. Onların özelliklerinden biri de ihtiyaçlarını insanlardan ısrarla isteyen diğer fakirler gibi değildirler. Allah, sizin mallarınızdan ve diğer şeylerinizden infak ettiklerinizi hakkı ile bilir. Allah size bu yaptıklarınızın karşılığını büyük bir ecir olarak verecektir.
There are two ways of spending one’s earnings in this world. One is to spend in ways shown by Satan. Another is to spend in ways shown by God. What Satan does is to impress on the minds of human beings the importance of personal requirements, and bring about conviction that all their earnings are best spent on personal comforts and luxuries.
Orang-orang yang menginfakkan harta mereka untuk mencari rida Allah di malam dan siang hari, secara sembunyi-sembunyi maupun terang-terangan, namun tidak disertai niat untuk ria (pamer) dan mencari popularitas maka pahala mereka ada di sisi Tuhan mereka di hari Kiamat. Tidak ada ketakutan terhadap mereka mengenai urusan mereka di masa depan dan mereka tidak bersedih atas dunia yang tidak mereka dapatkan karena besarnya anugerah dan karunia yang mereka dapatkan dari Allah.
The greatest way to spend money for the cause of God is to extend monetary help to those of God’s servants who have devoted themselves wholly to the cause of His religion, thus leaving themselves no time to earn for their personal needs. Just as a successful businessman has little free time for anything except his business, similarly one who serves the cause of religion full time has no time to work to make money for himself. Furthermore, each job shapes in a particular way the thinking of the person involved. One who involves himself in business develops the relevant skills, so that he is able to easily understand the complexities of commerce. But that same person will not be able to understand the nuances of religion’s cause. Similarly, a religious worker will not be able to successfully run a business, for he cannot concentrate on business matters due to his attention being diverted elsewhere. However, a society needs both kinds of activities. The solution to this problem is for those who possess monetary resources to arrange a share for those who, because of their religious commitments, are unable to provide for their own economic needs. This is like a tacit division of labour, which takes place between the two groups purely in order to earn God’s pleasure. The missionary, having devoted himself to God, does not ask anything from others, nor does he expect anything from them. On the other hand, those who are monetarily strong, knowing that they have amassed wealth through not devoting themselves to the cause of religion (which they should have done), think that they should, by way of compensation, give a share of their wealth to their brothers in faith. Spending for a peaceful religious struggle which brings no fame or laurels makes one all the more deserving of God’s blessings. For such spending is only to seek God’s pleasure.
Ceux qui dépensent, nuit et jour, discrètement et publiquement, leurs richesses par recherche de l’agrément d’Allah sans ostentation ni avec le dessein d’avoir bonne réputation retrouveront auprès de leur Seigneur leur récompense.
Ils n’éprouveront aucune crainte au sujet de ce qu’ils connaîtront dans l’au-delà ni ne seront affligés pour ce qu’ils auront manqué dans ce bas monde, par faveur et bienfait d’Allah.
Ang mga gumugugol ng mga yaman nila dala ng paghahangad sa kaluguran ni Allāh sa gabi at maghapon nang palihim at hayagan nang walang pagpapakita at pagpaparinig ay ukol sa kanila ang gantimpala sa kanila sa ganang Panginoon nila sa Araw ng Pagbangon. Walang pangamba sa kanila sa kahaharapin nila mula sa nauukol sa kanila ni sila ay malulungkot sa nakaalpas sa kanila mula sa Mundo, bilang kabutihang-loob mula kay Allāh at bilang biyaya.
Coloro che elargiscono i loro beni per compiacere Allāh notte e giorno, segretamente e pubblicamente, senza alcuna ipocrisia o esibizione, costoro otterranno una ricompensa dal loro Dio, nel Giorno del Giudizio, e non avranno timore sul loro avvenire, né saranno tristi per ciò che hanno perduto in questo mondo, e avranno meriti e grazie presso Allāh .
Aquellos que hacen caridad de día o de noche, de manera discreta o pública, con el objetivo de complacer a Al‑lah y no por ostentación ni por hacerse una buena reputación, encontrarán su recompensa con su Señor. No sentirán temor por lo que encontrarán en el Más Allá ni tristeza por las carencias en este mundo, por el favor y la gracia de Al‑lah.
Those who spend their wealth for Allah’s sake at night and during the day, secretly and openly, without showing off or looking for fame, will have their reward from their Lord on the Day of Resurrection. As a favour and blessing from Allah, they will have no fear of what the future holds, nor any sadness over what they missed out on in the world.
Onima koji imetke svoje udjeljuju danju i noću, tajno i javno, bez želje da ih neko vidi ili da za njih čuje, iskreno želeći time da Allah bude zadovoljan njima, pripada nagrada kod Gospodara njihovog na Sudnjem danu, i ničega se neće plašiti – onoga što ih u budućnosti čeka, niti će za ičim tugovati – zbog onog što ih je na dunjaluku mimoišlo. To će biti Allahova dobrota prema njima.
(8). Verse 274: الَّذِينَ يُنفِقُونَ أَمْوَالَهُم بِاللَّيْلِ وَالنَّهَارِ "Those who spend their
wealth night and day."
Presented in this verse is the great reward and excellence of those who are used to spending in the way of Allah. They are those who, under all conditions and circumstances, during the day and during the night, secretly and openly, keep spending in the way of Allah in all sorts of ways. By implication, it was also stated that there is no time fixed for charities, i.e., sadaqah صدقہ and khayrat خیرات . There is no restriction of night or day. Similarly, spending in the way of Allah, secretly and openly, is an act of thawab ثواب both ways, however, the condition is that it should be done with sincerity (ikhlas اخلاص ), and not to earn name and fame. The excellence of spending secretly is limited to a situation where there be no pressing need to spend out openly; and where such a need does exist, spending there openly is certainly better.
Based on the authority of Ibn ` Asakir, there is a report in Ruh al-Ma` ani which says that Sayyidna Abu Bakr ؓ spent forty thousand dinars in the way of Allah - making it ten thousand during the day, ten thousand during the night, ten thousand openly and ten thousand secretly. Some commentators have said that this very event related to Sayyidna Abu Bakr ؓ was the background of the revelation of this verse. There are other views also regarding the circumstances of its revelation.
Những người đã chi dùng tài sản của mình nhằm tìm kiếm sự hài lòng nơi Allah cả ngày lẫn đêm, lúc công khai và lúc thầm kín nhưng không hề phô trương cũng như không muốn tiếng tăm, đổi lại họ sẽ được phần thưởng trọng hậu ở Đời Sau, họ sẽ không lo sợ cho tương lai của mình cũng không buồn phiền với những gì đã lỡ mất ở trần gian, đó là hồng phúc và ân huệ từ nơi Allah.
Allah'ın rızasını kazanmak için mallarını riya ve gösteriş olmaksızın gece ve gündüz, gizli ve açık hayra sarf edenler var ya, onların mükâfatları kıyamet günü Allah katındadır. Karşılaşacakları şeyler hususunda onlara korku yoktur. Onlar, Allah'tan bir fazilet ve nimet olarak dünyada gelip geçen şeylere de üzülmezler.
Oni koji rade sa kamatom i koji uzimaju kamatu, ustat će na Sudnjem danu iz svojih grobova kao neko koga je šejtan obuzeo, ustat će poput nekog ko ima padavicu pa ne može normalno hoditi. To je zbog toga što su oni dozvolili uzimanje kamate, i nisu pravili razliku između kamate i onoga što je Allah dozvolio, poput imetka zarađenog kupoprodajom. Rekli su: "Trgovina je kao i kamata, oboje vodi povećanju imetka." Allah im je na to odgovorio, njihovu analogiju poništio i u laž ih utjerao, a zatim je objasnio da je On Uzvišeni dozvolio trgovinu zbog koristi koja se u njoj nalazi za društvo i pojedinca, a zabranio kamatu zato što je to nepravedno uzimanje tuđeg imetka. Ko uzme pouku i opomenu od svog Gospodara, pa se ostavi kamate i pokaje Allahu, neće imati grijeh za ono što je bilo, za šta se pokajao, a ono što će raditi u budućnosti samo Allah zna, dok onaj ko i dalje nastavi uzimati kamatu, nakon što je do njega došla Allahova zabrana i nad njim je uspostavljen dokaz, zaslužio je ulazak u Vatru i vječni boravak u njoj. Pod vječnim boravkom se ovdje misli na uzimanje kamate smatrajući je dozvoljenom ili se misli na dugi boravak, jer vječno će u džehennemu biti samo nevjernici. Kada je riječ o vjernicima, oni neće vječno boraviti u džehennemu.
Những kẻ giao dịch và trao đổi bằng hình thức Riba (cho vay lấy lãi), vào Ngày Phục Sinh, chúng sẽ đứng dậy từ cõi mộ giống như tình trạng bị quỷ nhập, chúng đi ngã nghiêng, đứng lên té xuống. Chúng bị như thế là vì chúng tự cho phép mình ăn đồng tiền Riba, chúng đã không phân biệt giữa hình thức Riba và hình thức mua bán kinh doanh được Allah cho phép, chúng bảo: Thật ra việc cho vay lấy lãi cũng giống như mua bán thôi, tất cả đều là hợp pháp, cả hai hình thức đều giúp tiền tăng trưởng. Thế là Allah bác bỏ sự so sánh điêu ngoa của chúng, Ngài trình bày cho chúng biết rằng Ngài chỉ chấp nhận việc mua bán kinh doanh vì đó là hình thức mang lại lợi ích đích thực cho từng cá nhân và xã hội, và Ngài cấm mọi hình thức mang tính chất cho vay lấy lãi bởi nó là nguồn gốc của sự bất công, ăn chặn đồng tiền của thiên hạ một cách bất chính. Vì vậy, ai đã nhận được từ Thượng Đế lời cảnh báo và lệnh cấm Riba, y liền chấm dứt và sám hối với Allah thì y được hưởng những gì đã qua từ việc cho vay lấy lãi trước đó mà không bị bắt tội, và Allah chỉ xem xét vụ việc của y ở tương lai. Và những ai đã nhận được lệnh cấm này nhưng vẫn còn tái phạm thì đã có bằng chứng buộc tội họ, họ xứng đáng bị tống cổ vào Hỏa Ngục chịu hình phạt mãi mãi, và sự mãi mãi trong Hỏa Ngục ở đây ý nói sự dài hạn và nó xứng đáng cho những kẻ ăn đồng tiền Riba chứ không mang ý nghĩa đời đời kiếp không có ngày trở ra, bởi vì việc ở trong Hỏa Ngục đời đời kiếp kiếp chỉ dành cho những kẻ vô đức tin. Riêng những người mà trong trái tim họ vẫn còn đức tin nơi Allah thì họ chỉ bị trừng phạt trong một khoảng thời gian nhất định tương ứng với tội lỗi của mình.
Coloro che praticano l'usura الربا e la accettano, nel Giorno della Resurrezione non usciranno dalle loro tombe se non da indemoniati; usciranno dalle loro tombe come se colpiti da epilessia, risollevandosi e ricadendo; ciò perché permisero l'usura, e non distinsero tra usura e ciò che Allāh ha permesso di guadagnare con il commercio. Dissero: "Il commercio lecito è come l'usura: entrambi portano ad un aumento di denaro e alla sua crescita". Allāh rispose loro e vanificò le loro insinuazioni e bugie, e l'Altissimo chiarì di aver permesso il compro vendita, poiché è un beneficio pubblico e privato, e di aver proibito l'usura poiché in essa vi è ingiustizia nell'appropriarsi della ricchezza delle persone senza dare nulla in cambio; colui che riceve un ordine dal suo Dio, nel quale vi è un monito riguardo l'usura, e smette di praticarla e si pente e torna ad Allāh, sarà perdonato per ciò che ha fatto in passato, e sul suo caso deciderà Allāh. Ma chi ritorna a praticare l'usura, pur avendo ricevuto l'ordine di Allāh di smettere di praticarla, tutte le prove gli sono contro e merita di rimanere nel Fuoco eterno, in cui resterà per sempre, perché considera lecito l'utilizzo dell'usura. In verità, la permanenza nel fuoco eterno è rivolta solo ai miscredenti: Ma i credenti, al contrario, non rimarranno per sempre nel Fuoco.
Orang-orang yang bertransaksi dan mengambil harta riba tidak bisa berdiri dari kuburnya kelak pada hari Kiamat kecuali seperti berdirinya orang yang kesurupan setan. Ia bangkit dari kuburnya sambil sempoyongan seperti orang kesurupan, jatuh-bangun. Hal itu karena mereka menghalalkan memakan harta riba. Mereka tidak membedakan antara riba dengan hasil jual-beli yang dihalalkan oleh Allah. Mereka mengatakan, “Sesungguhnya jual-beli itu seperti riba dalam hal kehalalannya karena keduanya sama-sama menyebabkan adanya pertambahan dan pertumbuhan harta.” Lalu Allah membantah ucapan mereka, membatalkan kias mereka dan mendustakan mereka. Allah menjelaskan bahwa Dia menghalalkan jual-beli karena di dalamnya terdapat keuntungan yang umum dan khusus, dan Dia mengharamkan riba karena di dalamnya terdapat kezaliman dan tindakan memakan harta orang lain secara batil tanpa imbalan apa pun. Oleh karena itu, barang siapa menerima nasihat dari Tuhannya yang berisi larangan dan peringatan terhadap riba, lalu ia berhenti memungut riba dan bertobat kepada Allah dari perbuatan itu maka ia boleh memiliki harta riba yang telah diambilnya di masa lalu tanpa dosa, dan urusan masa depannya sesudah itu diserahkan kepada Allah. Barang siapa kembali mengambil riba setelah ia mendengar adanya larangan dari Allah dan ia telah mengetahui hujah yang nyata maka ia pantas masuk neraka dan kekal di dalamnya. Yang dimaksud kekal di dalam neraka ialah orang yang menghalalkan memakan riba itu, atau maksudnya adalah tinggal di sana dalam waktu yang sangat lama karena tinggal di neraka untuk selama-lamanya hanya berlaku bagi orang-orang kafir, sedangkan orang-orang yang bertauhid tidak akan kekal di dalamnya.
Those who take interest will rise from their graves on the Day of Resurrection like a person who is afflicted by Satan: they will stand up from their graves and then fall like a person who is epileptic. This is because they made usury permissible and made no distinction between usury and that which Allah has permitted in terms of profit earned through sales transactions. They claimed, ‘Sale is like usury’, meaning that both are lawful since both lead to an increase in wealth. Allah refutes their comparison and explains that He has permitted sale because of the general and specific benefit it contains, and He has prohibited usury because it is oppressive and abusive of people’s wealth. The person who stops taking usury, and repents from his sin, after receiving Allah’s instruction prohibiting it and warning him against it, may keep the usury that he received in the past, without any sin. Then, whatever he does from then on, Allah will judge it. Whoever returns to taking usury after knowing of the prohibition deserves to enter the fire of Hell and to remain there eternally. The reference to remaining in the fire of Hell eternally in relation to those that believe in Allah’s Oneness is an indication of a long period of time; for only disbelievers will actually remain eternally in the fire of Hell.
Aquellos que practican la usura y se benefician de ella se levantarán de sus tumbas el Día de la Resurrección como si estuvieran poseídos o como si sufrieran un ataque de epilepsia. Se justificaban diciendo: El comercio es tan lícito como la usura, ya que ambos aumentan las riquezas y las hacen fructificar. Al‑lah refuta tales argumentos, evidenciando que ha declarado lícito el comercio ya que es beneficioso para los individuos y la sociedad en general, mientras que declaró ilícita la usura a causa de su iniquidad y de la expoliación que entraña. Cuando el creyente entiende la prohibición del ejercicio de la usura, cesa de practicarla y se arrepiente, podrá conservar su capital original, sin que esto le sea contabilizado como un pecado. Al‑lah sí le pedirá cuentas por beneficiarse de la usura de ahí en adelante. En cuanto a aquel que siga practicando la usura luego de conocer la prohibición de Al‑lah y sus argumentos le hayan sido explicados, merece entrar al Infierno y morar allí eternamente. Después de haber recordado la caridad por Al‑lah y los beneficios de la usura, Al‑lah explica la diferencia entre ambos en términos de recompensa diciendo:
Ceux qui pratiquent l’usure et en bénéficient se lèveront de leurs tombes le Jour de la Résurrection dans un état comparable à celui d’un possédé: ils seront donc tout pantelants comme s’ils étaient atteints d’épilepsie. Ils ont en effet déclaré licite l’usure et ne différenciaient pas l’usure des revenus licites tirés du négoce. Ils disaient ainsi:
Le négoce est aussi licite que l’usure car les deux pratiques augmentent les richesses et les font fructifier. Allah réfute de telles allégations. Il explique qu’Il a déclaré licite le négoce car il est bénéfique aux individus comme à la société, tandis qu’Il a déclaré l’usure illicite à cause de son iniquité et de la spoliation qu’elle entraîne. Lorsque le croyant est mis au courant de cette interdiction de pratiquer l’usure, qu’il cesse de s’y adonner et qu’il s’en repent, ses gains usuriers passés lui sont acquis sans qu’ils ne lui soient comptés comme un péché. Allah lui demandera en revanche des comptes pour ses transactions futures. Quant à celui qui continue de pratiquer l’usure après que lui soit parvenue la défense d’Allah et que l’argument lui ait été explicité, il mérite d’entrer en Enfer et d’y demeurer éternellement.
Faiz yiyenler ve faizle çalışanlar, kıyamet günü kabirlerinden Şeytan çarpmış kimselerin düşüp kalkması gibi kalkarlar. Bu; onların faiz yemeyi helal saymaları ve faiz ile Allah'ın helal kıldığı alım-satımın arasını ayırmamaları sebebiyledir. Onlar:"Zaten alışveriş de faiz gibidir" dediler. Çünkü bunlara göre her ikisinde de malın artması vardır. Bundan dolayı Allah, onların sözünü reddetmiştir. Allah Teâlâ onların bu kıyaslarını ve yalanlarını boşa çıkarmış ve alım-satımı, içinde genel ve özel faideler olması sebebi ile helal kıldığını açıklamıştır. Faizi ise; insanların mallarını haksız olarak ve zulüm ile bir karşılık olmaksızın yemeyi içerdiği için haram kılmıştır. Artık kime, Rabbinin katından içerisinde faizden sakındıran ve bundan yasaklayan öğüdü ulaşmışsa o kimse faize son versin ve bundan dolayı Allah'a tevbe etsin. O kimsenin tevbe etmeden önce faiz yoluyla aldıkları sebebiyle kendisine bir günah yoktur ve artık gelecekte onun işi Allah'a kalmıştır. Artık her kim de Allah'ın yasaklamasından sonra tekrar faiz yemeye dönecek olursa, bu kimseye delil ulaşmış ve hüccet ikame olunmuştur. Cehennem'e girmeyi ve ebedi kalmayı haketmiştir. Bu ebedi kalmaktan kasıt faizi helal görererek yemek ya da Cehennem'de uzun bir müddet kalmaktır. Muhakkak ki, ebedi bir şekilde kalmak sadece kâfirler içindir. Tevhid ehline gelince Cehennem'de ebedi olarak bırakılmayacaklardır.
The word ‘riba’ in the original is translated here as ‘usury’, which means the practice of lending money to people at unfairly high rates of interest.
The Punishment for Dealing with Riba (Interest and Usury)
After Allah mentioned the righteous believers who give charity, pay Zakah and spend on their relatives and families at various times and conditions, He then mentioned those who deal in usury and illegally acquire people's money, using various evil methods and wicked ways. Allah describes the condition of these people when they are resurrected from their graves and brought back to life on the Day of Resurrection:
الَّذِينَ يَأْكُلُونَ الرِّبَواْ لاَ يَقُومُونَ إِلاَّ كَمَا يَقُومُ الَّذِى يَتَخَبَّطُهُ الشَّيْطَـنُ مِنَ الْمَسِّ
(Those who eat Riba will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytan leading him to insanity.)
This Ayah means, on the Day of Resurrection, these people will get up from their graves just as the person afflicted by insanity or possesed by a demon would. Ibn `Abbas said, "On the Day of Resurrection, those who consume Riba will be resurrected while insane and suffering from seizures." Ibn Abi Hatim also recorded this and then commented, "This Tafsir was reported from `Awf bin Malik, Sa`id bin Jubayr, As-Suddi, Ar-Rabi` bin Anas, Qatadah and Muqatil bin Hayyan." Al-Bukhari recorded that Samurah bin Jundub said in the long Hadith about the dream that the Prophet had,
«فَأَتْينَا عَلَى نَهْرٍ حَسِبْتُ أَنَّهُ كَانَ يَقُولُ: أَحْمَرَ مِثْلَ الدَّمِ، وَإِذَا فِي النَّهْرِ رَجُلٌ سَابِحٌ يَسْبَحُ، وَإِذَا عَلَى شَطِّ النَّهْرِ رَجُلٌ قَدْ جَمَعَ عِنْدَهُ حِجَارَةً كَثِيرَةً،وَإِذَا ذَلِكَ السَّابِحُ يَسْبَحُ مَا يَسْبَحُ، ثُمَّ يَأْتِي ذَلِكَ الَّذِي قَدْ جَمَعَ الْحِجَارَةَ عِنْدَهُ، فَيَفْغَرُ لَهُ فَاهُ فَيُلْقِمُهُ حَجَرًا»
(We reached a river -the narrator said, "I thought he said that the river was as red as blood"- and found that a man was swimming in the river, and on its bank there was another man standing with a large collection of stones next to him. The man in the river would swim, then come to the man who had collected the stones and open his mouth, and the other man would throw a stone in his mouth.)
The explanation of this dream was that the person in the river was one who consumed Riba.
Allah's statement,
ذَلِكَ بِأَنَّهُمْ قَالُواْ إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَواْ وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَواْ
(That is because they say: "Trading is only like Riba," whereas Allah has permitted trading and forbidden Riba) indicates that the disbelievers claimed that Riba was allowed due to the fact that they rejected Allah's commandments, not that they equated Riba with regular trade. The disbelievers did not recognize that Allah allowed trade in the Qur'an, for if they did, they would have said, "Riba is trade." Rather, they said,
إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَواْ
(Trading is only like Riba) meaning, they are similar, so why did Allah allow this, but did not allow that, they asked in defiance of Allah's commandments.
Allah's statement,
وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَواْ
(Whereas Allah has permitted trading and forbidden Riba) might be a continuation of the answer to the disbelievers' claim, who uttered it, although they knew that Allah decided that ruling on trade is different from that of Riba. Indeed, Allah is the Most Knowledgeable, Most Wise, Whose decision is never resisted. Allah is never asked about what He does, while they will be asked. He is knowledgeable of the true reality of all things and the benefits they carry. He knows what benefits His servants, so He allows it for them, and what harms them, so He forbids them from it. He is more merciful with them than the mother with her own infant.
Thereafter, Allah said,
فَمَن جَآءَهُ مَوْعِظَةٌ مِّنْ رَّبِّهِ فَانتَهَى فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللَّهِ
(So whosoever receives an admonition from his Lord and stops eating Riba, shall not be punished for the past; his case is for Allah (to judge),) meaning, those who have knowledge that Allah made usury unlawful, and refrain from indulging in it as soon as they acquire this knowledge, then Allah will forgive their previous dealings in Riba,
عَفَا اللَّهُ عَمَّا سَلَف
(Allah has forgiven what is past.)
On the day Makkah was conquered the Prophet said,
«وَكُلُّ رِبًا فِي الْجَاهِلِيَّةِ مَوْضُوعٌ تَحْتَ قَدَمَيَ هَاتَيْنِ، وَأَوَّلُ رِبًا أَضَعُ، رِبَا الْعَبَّاس»
(All cases of Riba during the time of Jahiliyyah (pre-Islamic period of ignorance) is annulled and under my feet, and the first Riba I annul is the Riba of Al-'Abbas (the Prophet's uncle).)
We should mention that the Prophet did not require the return of the interest that they gained on their Riba during the time of Jahiliyyah. Rather, he pardoned the cases of Riba that occured in the past, just as Allah said,
فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللَّهِ
(shall not be punished for the past; his case is for Allah (to judge).)
Sa`id bin Jubayr and As-Suddi said that,
فَلَهُ مَا سَلَفَ
(shall not be punished for the past) refers to the Riba one consumed before it was prohibited. Allah then said,
وَمَنْ عَادَ
(But whoever returns) meaning, deals in Riba after gaining knowledge that Allah prohibited it, then that warrants punishment, and in this case, the proof will have been established against such person. This is why Allah said,
فَأُوْلَـئِكَ أَصْحَـبُ النَّارِ هُمْ فِيهَا خَـلِدُونَ
(such are the dwellers of the Fire ـ they will abide therein forever.)
Abu Dawud recorded that Jabir said, "When
الَّذِينَ يَأْكُلُونَ الرِّبَواْ لاَ يَقُومُونَ إِلاَّ كَمَا يَقُومُ الَّذِى يَتَخَبَّطُهُ الشَّيْطَـنُ مِنَ الْمَسِّ
(Those who eat Riba will not stand (on the Day of Resurrection) except like a person beaten by Shaytan leading him to insanity) was revealed, the Messenger of Allah ﷺ said,
«مَنْ لَمْ يَذَرِ الْمُخَابَرَةَ فَلْيُؤْذِنْ بِحَرْبٍ مِنَ اللهِ وَرَسُولِه»
(Whoever does not refrain from Mukhabarah, then let him receive a notice of war from Allah and His Messenger.)"
Al-Hakim also recorded this in his Mustadrak, and he said, "It is Sahih according to the criteria of Muslim, and he did not record it." Mukhabarah (sharecropping), farming land in return for some of its produce, was prohibited. Muzabanah, trading fresh dates still on trees with dried dates already on the ground, was prohibited. Muhaqalah, which refers to trading produce not yet harvested, with crops already harvested, was also prohibited. These were prohibited to eradicate the possibility that Riba might be involved, for the quality and equity of such items are only known after they become dry.
The subject of Riba is a difficult subject for many scholars. We should mention that the Leader of the Faithful, `Umar bin Al-Khattab, said, "I wished that the Messenger of Allah ﷺ had made three matters clearer for us, so that we could refer to his decision: the grandfather (regarding inheriting from his grandchildren), the Kalalah (those who leave neither descendants nor ascendants as heirs) and some types of Riba." `Umar was refering to the types of transactions where it is not clear whether they involve Riba or not. The Shari`ah supports the rule that for any matter that is unlawful, then the means to it are also unlafwful, because whatever results in the unlawful is unlawful, in the same way that whenever an obligation will not be complete except with something, then that something is itself an obligation.
The Two Sahihs recorded that An-Nu`man bin Bashir said that he heard the Messenger of Allah ﷺ say,
«إِنَّ الْحَلَالَ بَيِّنٌ وَإِنَّ الْحَرَامَ بَيِّنٌ، وَبَيْنَ ذَلِكَ أُمُورٌ مُشْتَبِهَاتٌ، فَمَنِ اتَّقَى الشُّبُهَاتِ اسْتَبْرَأَ لِدِينِهِ وَعِرْضِهِ، وَمَنْ وَقَعَ فِي الشُّبُهَاتِ وَقَعَ فِي الْحَرَامِ، كَالرَّاعِي يَرْعَى حَولَ الْحِمَى يُوشِكُ أَنْ يَرْتَعَ فِيه»
(Both lawful and unlawful things are evident, but in between them there are matters that are not clear. So whoever saves himself from these unclear matters, he saves his religion and his honor. And whoever indulges in these unclear matters, he will have fallen into the prohibitions, just like a shepherd who grazes (his animals) near a private pasture, at any moment he is liable to enter it.)
The Sunan records that Al-Hasan bin `Ali said that he heard the Messenger of Allah ﷺ say,
«دَعْ مَا يَرِيبُكَ إِلَى مَا لَا يَرِيبُك»
(Leave that which makes you doubt for that which does not make you doubt.)
Ahmad recorded that Sa`id bin Al-Musayyib said that `Umar said, "The Ayah about Riba was one of the last Ayat to be revealed, and the Messenger of Allah ﷺ died before he explained it to us. So leave that which makes you doubt for that which does not make you doubt."
Ibn Majah recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«الرِّبَا سَبْعُونَ حُوبًا، أَيْسَرُهَا أَنْ يَنْكِحَ الرَّجُلُ أُمَّه»
(Riba is seventy types, the least of which is equal to one having sexual intercourse with his mother.)
Continuing on the subject of prohibiting the means that lead to the unlawful, there is a Hadith that Ahmad recorded in which `A'ishah said, "When the Ayat in Surat Al-Baqarah about Riba were revealed, the Messenger of Allah ﷺ went out to the Masjid and recited them and also prohibited trading in alcohol." The Six collections recorded this Hadith, with the exception of At-Tirmidhi. The Two Sahihs recorded that the Messenger of Allah said,
«لَعَنَ اللهُ الْيَهُودَ، حُرِّمَتْ عَلَيْهِمُ الشُّحُومُ فَجَمَلُوهَا فَبَاعُوهَا، وَأَكَلُوا أَثْمَانَهَا»
(May Allah curse the Jews! Allah forbade them to eat animal fat, but they melted it and sold it, eating its price.)
`Ali and Ibn Mas`ud narrated that the Messenger of Allah ﷺ said,
«لَعَنَ اللهُ آكِلَ الرِّبَا وَمُوكِلَهُ وَشَاهِدَيْهِ وَكَاتِبَه»
(May Allah curse whoever consumes Riba, whoever pays Riba, the two who are witnesses to it, and the scribe who records it.)
They say they only have witnesses and a scribe to write the Riba contract when they want it to appear to be a legitimate agreement, but it is still invalid because the ruling is applied to the agreement itself, not the form that it appears in. Verily, deeds are judged by their intentions. d
275- Faiz yiyenler (kabirlerinden) ancak şeytan çarpmış kimse gibi
kalkarlar. Bu onların:“Alışveriş de tıpkı faiz gibidir”
demelerinden dolayıdır. Hâlbuki Allah alış-verişi helâl, faizi haram kılmıştır. Artık kime
Rabbinden bir öğüt gelir de (faizden) vazgeçerse geçmişte olanlar
kendisinindir. İşi de Allah’a kalmıştır. Kim de (tekrar faize) dönerse
işte onlar cehennemliktir. Onlar orada ebediyen kalacaklardır.
276- Allah faizi yok eder, sadakaları ise artırır. Allah küfürde direnen ve günahta iler giden
hiç kimseyi sevmez.
277- Şüphesiz iman edip salih amel işleyenlerin, namazı dosdoğru kılanların ve zekât verelerin
Rableri katında ecirleri vardır. Onlara hiçbir korku yoktur ve onlar üzülmeyeceklerdir de.
278- Ey iman edenler! Eğer mü’min iseniz Allah’tan korunup sakının ve faizden arta kalanı
bırakın!
279- Eğer yapmazsanız, Allah’ın ve Rasûlünün size savaş açtığını bilin. Eğer tevbe ederseniz
sermayeleriniz yine sizindir. (Böylece) ne zulmetmiş, ne de zulme
uğramış olursunuz.
280- Eğer o (borçlu) darlık içinde ise geniş bir zamana kadar ona mühlet
verin. (Alacağınızı) ona sadaka olarak bağışlamanız ise sizin için daha
hayırlıdır. Eğer bilirseniz.
281- Öyle bir günden korkun ki, o günde Allah’a döndürüleceksiniz sonra da herkese kazandığı
eksiksiz verilecek ve onlara zulmedilmeyecektir.
275. Yüce Allah infak edenlerin halini, onların Allah nezdindeki hayırlı mükâfaatlarını, onların
affedilecek büyük ve küçük günahlarını söz konusu ettikten sonra faiz ehli ve helâl olmayan
muameleler yapan zalimleri söz konusu ederek bunların da amellerine uygun cezalandırılacaklarını
bildirmektedir. Bunlar dünyada iken haram kazançlar peşinde deliler gibi koştukları için
berzahta ve Kıyamet gününde kabirlerinden kalkacakları vakit yahut da öldükten sonra diriltilip
mahşere gelecekleri sırada “şeytan çarpmış kimse gibi kalkarlar.” Yani
bunlar cinnetten ve saraya yakalanmaktan dolayı şeytanın çarptığı kimseler gibi olacaklardır. Bu
da onlar için bir ceza, bir rüsvaylık ve rezilliklerini artırmak için bir teşhir, konumlarına ve:“Alış-veriş de tıpkı riba gibidir” sözlerini açıkça söyleyip ifade
etmelerine uygun bir cezadır. Onlar Allah’ın helâl kıldığı bir şeyle haram kıldığı bir şeyi aynı
kefeye koymak cüretkârlığını göstermiş, bu yolla da faizi mubah saymışlardır.
Daha sonra Yüce Allah faiz alıp verenlere de diğerlerine de tevbe etmelerini teklif ederek:“Artık kime Rabbinden bir öğüt”
yani vaad ve tehdidin beraberinde bulunduğu bir açıklama “gelir de” alıp verdikleri fâizden “vazgeçerse geçmişte olanlar”
yani işlemek cesaretini gösterip de sonradan tevbe ettikleri şey “kendisinindir. İşi”
geleceğindeki durumu “da Allah’a aittir.” Tevbesini sürdürecek olursa
şüphesiz Allah, iyi işler yapaların mükâfaatını boşa çıkarmayacaktır.
“Kim” Yüce Allah’ın açıklamasından, öğüdünden ve fâiz yemenin tehdidini belirtmesinden sonra “dönerse onlar da cehennemliktir, onlar orada ebedi kalıcıdırlar.”
Bu buyrukta faizin cehenneme girmeyi ve orada ebedi kalmayı gerektirdiği belirtilmektedir. Buna
sebep ise faizin oldukça çirkin oluşudur. Ancak bu, cehennemde ebedi kalmanın engeli olan iman
bulunmadığı takdirde söz konusudur. Bu husus da şartlarının varlığına ve manilerinin yokluğuna
bağlı olan hükümlerden birisidir.
Diğer tehdit âyetlerinde olduğu gibi bu buyrukta da Haricilerin lehine delil olacak bir şey
yoktur. Çünkü bize farz olan Kitap ve Sünnetin bütün naslarını tasdik etmektir. Kul naslarda
tevâtüren ifade edilen hususlara iman etmelidir. Bunlardan biri de kalbinde en küçük hardal
tanesi ağırlığı kadar imandan eser bulunan bir kimsenin cehennemden çıkacağıdır. Bir diğeri de
cehenneme girmeyi gerektiren helâk edici büyük günahları işleyenin -tevbe etmemiş ise- cehenneme
girmeyi hak ettiğidir.
276. Daha sonra Yüce Allah faizcilerin kazançlarının bereketlerini gidereceğini, buna karşılık
infak edip tasaddukta bulunanların sadakalarını bereketlendirip artıracağını haber vermektedir.
Oysa insanlardan çoğunun hatırına ilk gelen, bunun aksidir:“İnfak malı eksiltir, faiz ise onu artırır”. Ne var ki rızkın kaynağı ve
bunun sonuçlarının husule gelmesi Allah’tandır. Allah’ın nezdindeki ise ancak Allah’a itaat ve
O’nun emirlerine uymakla elde edilebilir. Buna göre fâize cesaret gösteren kimseyi Allah
maksadının tam zıddı ile cezalandırır. Bu da tecrübe ile müşahade olunmuş bir husustur. Zaten
“sözü Allah’tan daha doğru kim olabilir ki?”(en-Nisa, 4/22)“Allah küfürde direnen (nankör) ve günahta ileri giden hiç kimseyi sevmez.”
Bu ise hem Allah’ın nimetine karşı nankörlük edip Rabbinin lütfunu inkâr eden bir kimsedir. Hem
de masiyetler üzerinde ısrar ederek günah kazanan bir kimsedir. Âyet-i kerimenin mefhumu da şudur:
Yüce Allah nimetlerine çokça şükreden, küçük ve büyük günahlarından tevbe eden kimseleri sever.
Daha sonra Yüce Allah bu âyet-i kerime ile diğer fâiz âyetleri arasında bir diğer âyet-i kerime zikretmektedir ki bu da şu buyruktur:
277. Yüce Allah, haram kılmış olduğu fâizli kazançlardan uzak durmanın en büyük sebebinin, imanı
ve imanın haklarını özellikle de namaz ve zekatı tamama erdirmek olduğunu beyan etmektedir.
Çünkü namaz çirkin işlerden ve kötülükten alıkoyar. Zekât ise insanlara iyilikte bulunmaktır ki
bu da faiz alıp vermeye aykırıdır. Zira fâiz insanlara bir zulüm ve onlara yapılabilecek büyük
bir kötülüktür.
278-279. Yüce Allah hitabını mü’minlere yönelterek onlara kendisinden korunup sakınmalarını ve
bundan önce yaptıkları faiz alıp verme işlemlerinden arta kalanını bırakmalarını ve ondan
vazgeçmelerini emretmektedir. Eğer bunu yapmayacak olurlarsa da Allah’a ve Rasûlüne karşı
savaşan kimseler konumunda olacaklarını belirtmektedir. Bu da faizin ne kadar çirkin olduğunun
en büyük delillerindendir. Çünkü Yüce Allah burada faiz alıp vermekte ısrar eden kimseleri
Allah’a ve Rasûlü’ne karşı savaş açmış kimseler olarak ifade etmektedir. Daha sonra da:“Eğer tevbe ederseniz” yani faizli işlemlerden vazgeçerseniz “sermayeleriniz yine sizindir. (Böylece) ne” faiz
almak sureti ile insanlara “zulmetmiş, ne de” ana sermayenizi daha az
almak sureti ile “zulme uğramış olursunuz.” Faizden vazgeçip tevbe eden
herkesin bu işlemi eğer haram kılınışından önce ise geçmişte aldıkları onundur, işi de Allah’a
kalmıştır. Şâyet hali hazırda mevcut bir işlem ise o takdirde yalnızca sermayesini almakla
yetinmesi gerekir. Eğer daha fazla alacak olursa faiz alma cesaretini göstermiş olur.
Bu âyet-i kerimede faizin haram kılınış hikmeti açıklanmaktadır. Bu da muhtaç kimselere verilen
borcun fazlası ile geri alınmasının zulüm olmasıdır. Hâlbuki borçlu ve ödeme zorluğu çekenlere
(faiz almak şöyle dursun) mühlet tanımak gerekir. İşte bundan dolayı
Allah, devamla şöyle buyrulmaktadır:
280-281. Yani eğer borçlu kişi ödeme zorluğu çekiyor ise alacaklısının ona kolaylıkla ödeyeceği
bir vakte kadar süre tanıması icab eder. Buna karşılık borçlu kişinin de mubah olan herhangi bir
yolla ödeme imkânı bulduğu takdirde borcunu ödemesi icab eder. Şâyet alacaklı kişi borcunun
tamamını veya bir bölümünü bağışlayarak borçlusuna tasaddukta bulunacak olursa bu, alacaklı için
daha hayırlıdır.
Kişinin Yüce Allah’a döneceğini, bir gün gelip amelinin karşılığını göreceğini, zerre miktarı
dahi kendisine zulmedilmeyeceğini bilmesi, kulun şer’î emirlere uymasını kolaylaştırır ve faizli
ilişkilerden uzak durmasını sağlar. Nitekim Yüce Allah bu ayetlerin sonunda şöyle buyurmuştur:“Öyle bir günden korkun ki, o günde Allah’a döndürüleceksiniz sonra da herkese kazandığı eksiksiz verilecek ve onlara zulmedilmeyecektir.”
Ang mga nakikitungo sa patubo at kumukuha nito ay hindi babangon sa Araw ng Pagbangon mula sa mga libingan nila malibang tulad ng pagbangon ng may kabaliwan mula sa demonyo sapagkat babangon siya mula sa libingan niya nang nabubuwal kung paanong nabubuwal ang may epilepsya sa pagbangon nito at pagbagsak nito. Iyon ay dahilan sa sila ay nagturing ng pagpapahintulot ng pakikinabang sa patubo. Hindi sila nakatalos sa pagkakaiba sa pagitan ng patubo at anumang ipinahintulot ni Allāh na mga kinikita sa pagtitinda sapagkat nagsabi sila: "Ang pagtitinda ay tulad ng patubo lamang sa pagiging ipinahihintulot sapagkat ang bawat isa sa dalawa ay humahantong sa pagkadagdag ng salapi at paglago nito." Ngunit tumugon si Allāh sa kanila, nagpawalang-saysay Siya sa paghahambing nila, at nagpasinungaling Siya sa kanila. Nilinaw Niya na Siya – pagkataas-taas Siya – ay nagpahintulot sa pagtitinda dahil sa dulot nito na pakinabangang pampubliko at pampribado at nagbawal naman sa patubo dahil sa dulot nito na kawalang-katarungan at paglamon sa mga salapi ng mga tao nang walang-kabuluhan na walang kapalit. Kaya ang sinumang dinatnan ng isang pangaral mula sa Panginoon niya na may pagbabawal at pagbibigay-babala laban sa patubo saka tumigil dito at nagbalik-loob, para sa kanya ang nakalipas na pagkuha niya ng patubo habang walang kasalanan sa kanya roon. Ang nauukol sa kanya ay nasa kay Allāh sa kahaharapin niya matapos niyon. Ang sinumang nanumbalik sa pagkuha ng patubo matapos na umabot sa kanya ang pagsaway mula kay Allāh at nalahad sa kanya ang katwiran, naging karapat-dapat nga siya sa pagpasok sa Impiyerno at pananatili roon. Ang pananatiling ito sa Apoy ay ang pumapatungkol sa paglamon ng patubo habang nagtuturing ng pagpapahintulot nito o ang pumapatungkol sa matagal na pamamalagi roon sapagkat tunay na ang pananatiling palagian doon ay hindi mangyayari maliban sa mga tagatangging sumampalataya samantalang ang mga alagad naman ng Tawḥīd ay hindi mamalagi roon.
"Orang-orang yang makan (mengambil) riba tidak dapat berdiri melainkan
seperti berdirinya orang yang kemasukan setan lantaran (tekanan)
penyakit gila. Keadaan mereka yang demikian itu, adalah disebabkan mereka berkata (berpendapat), sesungguh-nya jual beli itu sama dengan riba, padahal Allah
telah menghalal-kan jual beli dan mengharamkan riba. Orang-orang yang telah sampai kepadanya
nasihat (berupa larangan) dari Tuhannya, lalu berhenti (dari mengambil riba),
maka baginya apa yang telah di-ambilnya dahulu (sebelum datang larangan);
dan urusannya (ter-serah) kepada Allah. Orang yang mengulangi (mengambil riba), maka orang itu adalah penghuni-penghuni neraka; mereka
kekal di dalamnya. Allah memusnahkan riba dan menyuburkan sedekah. Dan Allah tidak menyukai
setiap orang yang tetap dalam keka-firan, dan selalu berbuat dosa. Sesungguhnya orang-orang yang
beriman, mengerjakan amal shalih, mendirikan shalat dan menu-naikan zakat, mereka mendapat
pahala di sisi Tuhannya. Tidak ada kekhawatiran terhadap mereka dan tidak (pula)
mereka ber-sedih hati. Hai orang-orang yang beriman, bertakwalah kepada Allah dan tinggalkan
sisa riba (yang belum dipungut) jika kamu orang-orang yang beriman. Maka
jika kamu tidak mengerjakan (meninggalkan sisa riba), maka ketahuilah,
bahwa Allah dan RasulNya akan memerangimu. Dan jika kamu bertaubat (dari pengambilan riba),
maka bagimu pokok hartamu; kamu tidak menganiaya dan tidak (pula)
dianiaya. Dan jika (orang yang ber-hutang itu) dalam kesukaran, maka
berilah tangguh sampai dia berkelapangan. Dan menyedekahkan (sebagian atau semua hutang)
itu, lebih baik bagimu, jika kamu mengetahui. Dan peliharalah dirimu dari (azab yang terjadi pada)
hari yang pada waktu itu kamu semua dikembalikan kepada Allah. Kemudian masing-ma-sing diri
diberi balasan yang sempurna terhadap apa yang telah dikerjakannya, sedang mereka sedikit pun
tidak dianiaya (dirugi-kan)." (Al-Baqarah: 275-281).
(275) Setelah Allah menyebutkan tentang kondisi orang-orang yang
bersedekah dan apa-apa yang akan mereka dapatkan di sisi Allah dari segala kebaikan dan
digugurkannya kesalahan dan dosa-dosa mereka, lalu Allah menyebutkan tentang orang-orang yang
zhalim; para pemakan riba dan yang memiliki muamalah yang licik. Allah mengabarkan bahwa mereka
akan diberi balasan menurut perbuatan mereka. Untuk itu, sebagaimana mereka saat masih di dunia
dalam mencari penghidupan yang keji seperti orang-orang gila, mereka disiksa di alam barzakh dan
pada Hari Kiamat, bahwa mereka tidak akan bangkit dari kubur mereka hingga Hari Kebangkitan dan
hari berkumpulnya makhluk,﴾ إِلَّا كَمَا يَقُومُ ٱلَّذِي يَتَخَبَّطُهُ ٱلشَّيۡطَٰنُ مِنَ
ٱلۡمَسِّۚ ﴿ "melainkan seperti berdirinya orang yang kemasukan setan lantaran (tekanan) penyakit gila." Maksudnya, dari kegilaan dan kerasukan. Itu adalah siksaan, penghinaan, dan dipamerkannya segala dosanya, sebagai balasan untuk mereka atas segala bentuk riba mereka dan kelancangan mereka dengan berkata,﴾
إِنَّمَا ٱلۡبَيۡعُ مِثۡلُ ٱلرِّبَوٰاْۗ ﴿ "Sesungguhnya jual beli itu sama dengan riba."
Mereka menyatukan -dengan kelancangan mereka- antara apa yang dihalalkan oleh Allah dengan apa yang diharamkan olehNya hingga mereka membolehkan riba dengan hal itu.
Allah kemudian menawarkan kepada orang-orang yang melakukan praktik riba dan selain mereka untuk bertaubat dalam FirmanNya, ﴾
فَمَن جَآءَهُۥ مَوۡعِظَةٞ مِّن رَّبِّهِۦ ﴿ "Orang-orang yang telah sampai kepa-danya nasihat (berupa larangan) dari Rabbnya," sebuah penjelasan yang disertai dengan janji dan ancaman, ﴾
فَٱنتَهَىٰ ﴿ "lalu berhenti (dari mengambil riba)," yakni dari apa yang mereka lakukan dari praktik riba, ﴾
فَلَهُۥ مَا سَلَفَ ﴿ "maka baginya apa yang telah diambilnya dahulu (se-belum datang larangan)" dari perkara yang lancang ia lakukan, lalu ia bertaubat darinya, ﴾
وَأَمۡرُهُۥٓ إِلَى ٱللَّهِۖ ﴿ "dan urusannya (terserah) kepada Allah" pada masa yang akan datang jika dia masih terus dalam taubatnya. Allah tidak akan melalaikan pahala orang-orang yang berbuat kebajikan.
﴾ وَمَنۡ عَادَ ﴿ "Dan orang yang mengulangi (mengambil riba)" sete-lah penjelasan Allah dan peringatanNya serta ancamanNya terha-dap orang yang memakan riba, ﴾
فَأُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ ﴿ "maka orang itu adalah
penghuni-penghuni neraka; mereka kekal di dalamnya." Di sini terkandung isyarat bahwa riba itu
berkonsekuensi masuk neraka dan kekal di dalamnya. Hal itu karena kejelekannya, selama tidak ada
yang menghalangi kekekalannya yaitu keimanan. Ini di antara sejumlah hukum-hukum yang tergantung
kepada terpenuhi-nya dan terbebasnya dari penghalang. Ayat ini bukan hujjah bagi Khawarij atau
lainnya dari ayat-ayat ancaman. Yang wajib adalah meyakini semua nash-nash al-Qur`an maupun
as-Sunnah, maka seorang Mukmin harus percaya dengan nash-nash yang diriwayat-kan secara
mutawatir yaitu akan keluarnya orang yang ada dalam hatinya keimanan walaupun seberat biji sawi
dari neraka, dan dari hal yang merupakan perkara yang membinasakan yang mema-sukkan ke dalam
neraka apabila ia tidak bertaubat darinya.
(276) Kemudian Allah تعالى mengabarkan bahwasanya Dia akan memusnahkan
hasil usaha orang-orang yang berpraktik riba dan menyuburkan sedekah orang-orang yang berinfak.
Ini berla-wanan dengan apa yang terbersit pada pikiran sebagian besar orang bahwa berinfak itu
akan mengurangi harta dan bahwa riba itu akan menambahnya. Karena materi rizki dan mendapatkan
buah hasilnya adalah dari Allah تعالى, dan apa yang ada di sisi Allah tidaklah bisa didapatkan
kecuali dengan ketaatan kepadaNya dan melaksanakan perintahNya. Maka orang yang lancang
melakukan praktik riba, Allah akan menghukumnya dengan apa yang berla-wanan dengan tujuannya.
Ini telah terbukti dan dapat dilihat dalam praktik nyata dalam kehidupan sehari-hari. Dan
siapakah yang lebih benar perkataannya daripada Allah? ﴾ وَٱللَّهُ لَا يُحِبُّ كُلَّ كَفَّارٍ
أَثِيمٍ ﴿ "Dan Allah tidak menyukai setiap orang yang tetap dalam kekafiran, dan selalu berbuat
dosa," yaitu orang yang kafir terhadap nikmat Allah, meng-ingkari karunia Rabbnya dan berbuat
dosa dengan selalu melaku-kan kemaksiatan.
Pemahaman ayat ini adalah bahwa Allah sangat menyukai orang yang gemar bersyukur terhadap
nikmat-nikmat, bertaubat dari segala dosa dan kesalahan, kemudian Allah menyisipkan ayat yang
satu berikut ini dalam ayat-ayat riba yaitu FirmanNya,
(277-279) ﴾ إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ
وَأَقَامُواْ ٱلصَّلَوٰةَ وَءَاتَوُاْ ٱلزَّكَوٰةَ...﴿ "Sesungguhnya orang-orang yang beriman, mengerjakan amal shalih, mendirikan shalat dan menunaikan zakat..." adalah untuk menjelaskan bahwa sebesar-besarnya sebab untuk menjauhkan diri dari apa yang diharamkan oleh Allah dari pendapatan-pendapatan ribawi adalah menyempurnakan keimanan dan hak-haknya, khususnya menegakkan shalat dan menunaikan zakat, karena shalat itu men-cegah dari perbuatan yang keji dan mungkar. Dan zakat adalah kebajikan kepada makhluk yang meniadakan praktik riba yang jelas-jelas merupakan kezhaliman bagi mereka dan keburukan atas mereka.
Kemudian Allah menghadapkan FirmanNya kepada kaum Mukminin dan memerintahkan kepada mereka agar bertakwa kepadaNya dan agar mereka meninggalkan sisa-sisa muamalah dengan riba yang mereka kerjakan sebelumnya, dan bahwa bila mereka tidak melakukan hal itu, maka sesungguhnya mereka itu telah memerangi Allah dan RasulNya.
Inilah bukti yang paling jelas yang diakibatkan oleh kebu-sukan riba, di mana Allah menjadikan orang yang suka berpraktik riba menjadi orang yang memerangi Allah dan RasulNya.
Kemudian Allah berfirman, ﴾ وَإِن تُبۡتُمۡ ﴿ "Dan jika kamu bertaubat." Maksudnya, dari mu'amalah ribawiyah, ﴾
فَلَكُمۡ رُءُوسُ أَمۡوَٰلِكُمۡ لَا تَظۡلِمُونَ ﴿ "maka bagimu pokok hartamu; kamu tidak menganiaya" manusia lain dengan mengambil riba, ﴾
وَلَا تُظۡلَمُونَ ﴿ "dan tidak (pula) dianiaya" de-ngan tindakan kalian
mengurangi pokok harta kalian. Maka siapa pun yang bertaubat dari riba walaupun muamalah yang
telah ber-lalu adalah miliknya, maka perkaranya akan diperhatikan (Allah). Namun apabila muamalahnya masih berjalan, wajiblah ia hanya
mengambil pokok hartanya saja. Dan bila ia mengambilnya lebih dari itu, maka ia telah berani
melakukan riba.
Ayat ini merupakan penjelasan akan hikmah (diharamkannya riba) dan bahwa
riba itu meliputi kezhaliman bagi orang-orang yang membutuhkan dengan mengambil tambahan dan
melipat gandakan riba atas mereka, padahal dia seharusnya menangguh-kan mereka. Oleh karena itu
Allah berfirman;
(280-281) ﴾ وَإِن كَانَ ذُو عُسۡرَةٖ فَنَظِرَةٌ إِلَىٰ مَيۡسَرَةٖۚ ﴿ "Dan jika (orang yang berhutang itu) dalam kesukaran, maka berilah tangguh sampai dia ber-kelapangan." Maksudnya, apabila yang memikul hutang itu dalam keadaan sulit dan tidak mampu menunaikan hutangnya, maka wajiblah atas pemilik piutang untuk menangguhkan orang itu hingga kondisinya lapang. Dan piutang bagi orang yang berhutang itu wajib apabila telah mendapatkan kadar hutangnya dengan jalan apa pun yang mubah agar segera melunasi hutangnya itu. Apabila pemilik piutang itu bersedekah kepadanya dengan memaafkan hutang itu semuanya atau sebagiannya, maka itu lebih baik baginya, dan akan mudah bagi seorang hamba untuk konsisten terhadap perkara-perkara syariat dan menjauhi praktik-praktik riba serta berbuat kebajikan kepada orang-orang yang sedang sulit. Semua itu karena pengetahuannya bahwa suatu hari nanti dirinya akan kembali kepada Allah dan akan dipenuhi baginya amalannya ter-sebut, dan Allah tidak akan menganiaya dirinya sedikit pun, seba-gaimana Allah menutup ayat ini dengan FirmanNya, ﴾
وَٱتَّقُواْ يَوۡمٗا تُرۡجَعُونَ فِيهِ إِلَى ٱللَّهِۖ ثُمَّ تُوَفَّىٰ كُلُّ نَفۡسٖ مَّا كَسَبَتۡ
وَهُمۡ لَا يُظۡلَمُونَ ﴿ "Dan peliharalah dirimu dari (azab yang terjadi pada) hari yang pada waktu itu kamu semua dikem-balikan
kepada Allah. Kemudian masing-masing diri diberi balasan yang sempurna terhadap apa yang telah
dikerjakannya, sedang mereka sedikit-pun tidak dianiaya (dirugikan)."
The prohibition of ربا riba
From these verses begins the description of the forbiddance of riba ربا and the injunctions relating to its unlawfulness. This issue is very important from different angles. On the one hand, there are the severe warnings of the Qur'an and Sunnah and on the other, it has been taken today as an integral part of the world economy. The desired liberation from it seems to be infested with difficulties. The problem is very detail-oriented and has to be taken up in all possible aspects.
First of all we have to deliberate into the correct interpretation of these verses of the Qur'an and into what has been said in authentic ahadith and then determine what riba ربا is in the terminology of the Qur'an and Sunnah, what transactions it covers, what is the underlying wisdom behind its prohibition and what sort of harm it brings to society.
The second aspect of riba ربا is intellectual and economic. Is it true that ربا riba guarantees the economic development of the world, so much so, that its suspension will categorically result in the destruction of trade and general economic activity? Or, this whole evil cycle is nothing but the brain-child of those heedless of Allah Almighty and the Hereafter. Otherwise, all economic problems can be solved without it as well. Going a step further, we can even say that the economic peace in the world depends on the elimination of riba ربا ، let alone the resolution of its problems. Riba ربا is the greatest cause of the economic maladies of the world.
This second aspect involves the discussion of an economic problem under which come long debates which are not related to the interpretation of the Qur'an, therefore, we shall restrict ourselves to dealing with the first aspect only, which requires no less details either.
Here we have a total of six verses which state the prohibition of riba ربا and set forth related injunctions. Out of these, the first sentence of the first verse points out to the sad end of those involved in riba ربا transactions and to the disgraceful and disheveled nature of their rising on the day of resurrection. It is said that those who consume riba ربا do not stand except like a man who has been driven crazy by the embrace of some satan or jinn. It appears in hadith that the word, la yaqumuna or 'do not stand' means the rising of the dead from their graves on the day of resurrection in the sense that the dealer in riba ربا ، when he rises from his grave, will rise like the mad man who has been driven crazy by some satan شیطان or jinn.
The first thing we find out from this sentence is that a human being can faint or go mad under the influence of jinns and satans شیطان and the observations of those who have had such experience prove it. Hafiz Ibn Qaiyyim al-Jawziyyah (رح) has confirmed that physicians and philosophers have conceded that epilepsy, fainting or madness are caused by several different reasons, one of which, at times, could also be the input of jinns and satans شیطان . Those who reject this have no other argument in their favour except that obviously it is too far out to believe.
The second point to be noted here is that the Qur'an does not say that the consumers of riba ربا will rise in a state of madness or insanity. Instead, it refers to a peculiar condition of lunacy or fit or stupefaction - as if someone has been embraced by Satan and driven crazy. Perhaps, this carries the hint that a person struck with lunacy or fit is, at times, found inactive and silent while usually these people will not be found in that dormant state. Instead, they would be identified by their ranting, raving and crazy doings as a result of the satanic touch.
Perhaps, there might be yet another hint here. It is commonly noticed that human senses come to a flat nothing after fainting or insanity following a sickness; the very feeling of pain or punishment is just not there. But these people will not be found in that inert state. On the contrary, they would feel, with full sensitivity, the pain and the punishment like one shadowed by-a demon.
Now, at this point, we have to look for certain compatibility in crime and punishment. When punishment comes from Allah Almighty, for a person or group, against a certain crime, it is certainly appropriate to the crime. Therefore, raising the consumers of riba ربا ، without sense, on the day of resurrection is perhaps indicative of a certain parallelism. Isn't it that the consumer of riba ربا is so drunk with his greed for money that he is neither kind to anyone poor, nor does he blush before anyone for what he does? Since he was really senseless during his lifetime in the world, he was raised on the day of resurrection in that same condition. Or, may be, he was so punished because, in the mortal world, he demonstrated his lack of reason as reason, that is, he declared riba ربا to be like trade; therefore, he was made to rise all deprived of his sanity.
Also noteworthy here is the fact that the verse uses the expression ya'kuluna or 'eating' of riba ربا and, by application, means the taking and using of ربا riba. This may be in eating or clothing or housing and its furnishings. But, it was identified with the act of 'eating' because that which is eaten cannot possibly be retrieved, contrary to other type of uses where things can be taken back. Therefore, total possession and monopoly are expressed through the word, ` eating'. This metaphor is found, not only in the Arabic language, but in Urdu, Persian and several other languages (English: 'eat', or the stronger word, 'devour' ).
After that, comes the second sentence, in which, giving the reason for this punishment of the consumers of ربا riba, it has been said that these people have committed two crimes. One: They consumed the prohibited (حرام haram) by dealing in ربا riba. Two: They took it to be lawful (حلال halal ) and, in reply to those who declared it to be حرام haram, they said that buying and selling is very much like ربا riba. Just as 'profit' is derived from ربا riba, so is profit derived from buying and selling. If ربا riba is حرام haram, trade should be حرام haram too, although it is not prohibited in the sight of anyone.
Here, given the dictates of the situation, they might have said that ربا riba is also like trade so, when trade is حلال halal , ربا riba should be حلال halal too. But they, by changing the style of their statement, took a sort of mocking plunge at those who said that ربا riba was حرام haram, thereby telling them in effect - 'if you say ربا riba is حرام haram,, then you must say that trade is also حرام haram'.
In the third sentence, in reply to what these people said, Allah Almighty negated their position by saying that these people regard ربا riba as equal to trade, although there is a world of difference between the two in accordance with the will and command of Allah Almighty. When He has made the one حلال halal and the other, حرام haram - how could they be equal?
Keeping this reply in mind, we should note that the objection raised by those people (the defenders of ربا riba) was based on a purely rational argument. They were simply saying that since both activities aimed at earning profit, their governing injunction should also be one and the same. Praise be to Allah Almighty that He did not answer their rational doubt by a parallel rational explanation. Rather on the contrary, answering in His wisdom, He said that Allah Almighty is the absolute, sovereign master of all and He alone knows the harm and benefit, the good and bad of everything, most comprehensively. When He declares something to be حلال halal , and something else to be حرام haram, you should immediately realize that there must be some loss or harm or evil in that which has been declared حرام haram, even if one does or does not see through it. This is because the actual reality of this whole system, and the benefit and harm that lies therein, can only be encompassed by the same ` Alim العلیم (the Knower) and Khabir الخبیر (the Aware), from Whose reach of knowledge the minutest particle of the world cannot escape. The individuals or groups in this world can identify their expedient gains and their losses, but they just cannot claim to have encompassed the entire range of benefits and harms affecting the whole wide world. There are things that appear to be beneficial for a certain person or group but, when looked at in the perspective of the whole nation or country, the same things prove to be harmful.
Following that, it is said in the third sentence that a person, who had collected some money before ربا riba was declared حرام haram, and who repented after ربا riba was declared حرام haram, and promised to himself that he would not go near it in the future, he then, will find that the amount so collected belonged to him based on the outward dictate of the Shari'ah. Now remains the inward affair, that of his sincere, heart-felt abstinence, or that of his possible hypocritical repentance, that will be retired as a matter between him and His Lord. If the repentance comes from the heart, it will be beneficial in the sight of Allah, otherwise it will pass into nothingness. Common people have no right to doubt about it. However, one who hears good counsel, yet elects to revert to the same erroneous pattern of word and deed, for such people Hell is the place to go since this act of eating ربا riba is a sin. And since their saying, that ربا riba is حلال halal like trade, is haft, they will, for that reason, live in Hell for ever.
Some additional details about ربا Riba
Since ربا riba has become the supporting pillar of the prevailing trading system today, it is commonly noticed that people are usually disposed to balk at the idea of its unlawfulness when confronted with its prohibition under the verses of the Book of Allah and the Traditions of the Holy Prophet ﷺ . Rather than understand and explain its real nature, they tend to diffuse the issue with excuses. I wish to state humbly that the issue has to be first analysed and discussed sanely by taking up each aspect in its proper setting, without which we are sure to end up confusing issues. There are three parts of this discussion:
1. What is the real nature of ربا riba in the Qur'an and Sunnah, and what forms it does it cover?
2. What is the wisdom behind the prohibition of this riba?
3. Granted that ربا riba, no matter how evil it may be, has become a pillar of the economic system all over the contemporary world. Now if we were to abandon it, under injunctions of the Qur'an, how will the system of banking and trade run?
To begin with, the word, ربا (Riba) is a well-known word in the Arabic language. This word was known, not only since the blessed appearance of the noble Prophet ﷺ ، but also during the time when Arabia was pagan and the Qur'an was not yet revealed. Moreover, the verses of Surah al-Nis-a' also tell us that the word ربا riba and its related dealings were equally well-known during the times of the Torah, where too, it was declared حرام haram (unlawful).
It is obvious that ربا riba was known since ages in Arabia and its environs. Continuous transactions were being made as an established custom. When the Qur'an was revealed, it not only prohibited ربا riba but also gave the information that ربا riba was made unlawful for the community of Musa as well. How then, can the nature of this word be-come something so ambiguous that it starts presenting difficulties in understanding and explaining its meaning and applications?
This is the reason why, in the year of Hijrah 8, when the verses of Surah al-Baqarah relating to the unlawfulness of ربا riba were revealed, there appears no report from the noble Companions anywhere which may indicate that they had to face any doubt in understanding the real nature of ربا riba, and that they had to go as far as to verify it with the Holy Prophet himself, something they did in other matters. On the contrary, just as they immediately acted upon the injunction prohibiting liquor the moment it was revealed, very similarly, they abandoned all ربا riba transactions the moment the injunction prohibiting ربا riba was revealed. The Muslims just cancelled all ربا riba amounts that non-Muslims owed to them on all their deals made before the prohibition. Then, the case of Muslims who did not wish to give ربا riba amounts they owed was brought to the court of the Amir of Makkah. He inquired the Holy Prophet ﷺ . The deciding injunction was revealed by Allah Almighty through the verses of Surah al-Baqarah which declared that it was also not permissible now to give or take ربا riba amounts that belonged to the previous times.
Here the non-Muslims might have found the ground to question as to why should they suffer loss of money because of an injunction of Islamic law? Therefore, in order to offset that possibility, the Holy Prophet made it clear in his Address of the Last Hajj that this injunction of Islamic law affects, not only the non-Muslims, but also the Muslims in an equal degree. And the very first amount of ربا riba that was written off was the enormous amount which belonged to Sayyidna ` Abbas ؓ ، the respected uncle of the Holy Prophet ﷺ .
In short, when ربا riba was prohibited, its meaning was no secret. It was a known practice. It was the same ربا riba as the Arabs used to give and take it and called it as such. The Qur'an made it حرام haram, and the Holy Prophet g enforced the ruling, not in the form of some moral teaching, but as the law of the land. However, he did include certain forms of transactions under ربا riba which were not generally held to he ربا riba. It was the determining of these very forms that posed difficulties for Sayyidna ` Urnar ؓ ، and here it was that the leading jurists of Islam differed; otherwise, the real ربا riba, which the Arabs knew by that very name, was never doubted or questioned by anybody as there was no reason to do so.
Now let us find out what ربا riba the Arabs were used to. The renowned commentator, Ibn Jarir ؓ has reported from Sayyidna Mujahid that the ربا riba practised in pagan Arabia which was prohibited by the Qur'an consisted of giving loan for a fixed period and then taking a fixed increase over and above the principal. If the loan was not paid back on the fixed date, an extension of time was granted on condition that the ربا riba was to be further increased. The same information has been reported from Sayyidna Qatadah ؓ ، and from other leading commentators. (Tafsir Ibn Jarir, page 62, volume 3)
Abu Hayyan al-Gharnati, the famous commentator from Andulusia (Spain) has, in his commentary - al-Bahr al-Muhit, reported the same form of ربا riba prevailing in pagan Arabia, that is, they advanced a loan, took their 'profit' on it, and if the time for repayment was to be extended beyond the first due date, they increased the amount of interest in that proportion. This was called ربا riba. These were the people of the same pagan Arabia who said that taking 'profit' when they give their money on loan should also be permissible similar to buying and selling where taking 'profit' is permissible. The Holy Qur'an declared this to be حرام haram and made it clear that the injunctions governing buying and selling were different.
The same subject has been authentically narrated in all reliable books of Tafsir, such as, Tafsir Ibn Kathir, al-Tafsir al-Kabir and Ruh al-Ma` ani etc.
Ibn al-` Arabi has said in Ahkam al-Qur'an:
الربو فی اللغہ الرباوۃ و المردبہ فی الایہ کل زیادۃ لا یقابلھا عرض
Lexically, ربا riba means increase, and in the verse, it means the increase against which there is nothing in exchange but a loan and its time.
Imam al-Razi (رح) has said in his Tafsir that ربا riba takes two forms. It could be ربا riba in trading transactions, and in loans. This second form was what commonly prevailed in جاھلیہ Jahiliyyah or pagan Arabia. The known practice was that they would give their money on loan to someone for a fixed period of time and receive 'profit' against it every month. If the borrower failed to pay back at the appointed time, the time-limit was extended on condition that the amount of ربا riba was to be further increased. This was the ربا riba of the Age of Ignorance (Jahiliyyah جاھلیہ ) which was declared حرام haram (unlawful) by the Holy Qur'an.
In Ahkam al-Qur'an, Imam al-Jassas (رح) defines ربا riba as follows:
ھوالقرض المشروط فیہ الاجل وزیادہ مال علی المستقرض
The loan given for a certain time on condition that the borrower will pay an increased amount above the principal.
In hadith, the Holy Prophet ﷺ has defined ربا riba by saying:
کل فرض جر نفعاً فھوربا
The loan that draws profit is ربا riba.
This hadith appears in al-Jami' al-Saghir and al-Azizi calls it hasan حسن .
To sum up, the giving of loan and then taking 'profit' on it is ربا riba, which was widely known and practised during the جاھلیہ Jahiliyyah in Arabia, which was clearly declared حرام haram by the subject verse of the Holy Qur'an, and which was abandoned by the noble Companions the moment these verses were revealed, and the Holy Prophet ﷺ enforced its prohibition through his judgments in the legal suits. As there was no ambiguity in its connotation, nobody faced any doubt or difficulty in understanding the terms
However, the Holy Prophet ﷺ did include some forms of buying and selling within the range of ربا riba which the Arabs did not take as ربا riba. For instance, in the buying and selling of six commodities on barter basis, he ruled that they be exchanged like for like, equal for equal, and hand-to-hand. Any deviation in measure, more or less, and any credit-oriented transaction with regard to these commodities will also fall within the purview of ربا riba. These six commodities are gold, silver, wheat, barley, dates and grapes.
Under the same principle, the Holy Prophet ﷺ ، after the revelation of the verses of ربا riba, ruled that some forms of transactions in vogue known as al-inuzabanah57 and al-muhagalah58 come under ربا riba, and therefore, declared them to be حرام haram.
(Ibn kathir with reference to Mustadrak Hakim,
57-Al-muzabanah (4p) is the sale of fruit upon its tree by taking fruit already plucked on the basis of conjecture.
58-Al-muhaqalah (4a, dI) is the sale of grains, such as wheat, chick-peas etc, still in the ears of their standing crop by taking dried and husked wheat or chick-peas on the basis of conjecture. Since conjecture has the possibility of things turning out less or more, it was prohibited.
Here the question worth consideration was: Are these six commodities particular as such, or there are other commodities also which fall under the same injunction? If there are some, what shall be the the basis for including other commodities under the same rule? What forms shall be taken to have come under ربا riba? This was the difficulty faced by Sayyidna ` Umar ؓ because of which he said:
اِن آیہ الربوا من آخر ما نزل من القرآن واِن النبی ﷺ قبض قبل اَن یبینۃ لنا فدعوا الربوا و الریبۃ
The verse of ربا riba is among the last verses of the Qur'an. The Holy Prophet was taken away before he could make its details clear for us. So give up not only ربا riba but also all the doubtful transactions. (Ahkam al-Qur'an, Jassas, page 551 and Tafsir Ibn Kathir, with reference to Ibn Majah, page 328, volume 1).
Here Sayyidna ` Umar ؓ is talking about the particular forms of buying and selling transactions, and their details, which were not taken as ربا riba in Jahiliyyah جاھلیہ . Bringing these under the category of ربا riba, the Holy Prophet ﷺ made them haram. As regards the main ربا riba, which was commonly known in Arabia and which was abandoned by the noble Companions ؓ and was enforced by the Holy Prophet ﷺ announcing its prohibition publicly during his Address of the Last Hajj, it was not possible at all that Sayyidna ` Umar ؓ would have faced any difficulty or doubt in understanding it. Moreover, when Sayyidna ` Umar ؓ did face doubt in certain forms of ربا riba, he resolved the problem by proposing that the forms where there is the least doubt of ربا riba should also be abandoned.
But it is surprising that some of those who are slavishly impressed by the veneer of glamour, wealth and the interest-based trading system of today, have deduced from this saying of Sayyidna ` Umar ؓ that the sense of ربا riba had thus been left abstract and that there is room for personal opinion here, the error of which has already been proved by a lot of material before us. In Ahkam al-Qur'an احکام القرآن ، Ibn al-'Arabi has strongly refuted those who had used the words of Sayyidna ` Umar ؓ to classify the verses of ربا riba as abstract. He says:
ان من زعم ان ھذا الایۃ مجملۃ فلم یفھم مقاطع الشریعۃ فان اللہ تعالیٰ ارسل رسولہ الی قوم ھو منھم بلغتھم وانزل علیہ تیسیرا منۃ بلسانہ و لسانھم والربا فی الٖلغۃ والمرادبہ فی الآیۃ کل زیادۃ لا یقابلھا عوض
He who claimed that this verse is abstract did not understand the clear and confident affirmation of the Shari` ah because Allah Almighty sent His messenger to a people of whom he was one, sent him (speaking) in their language, revealed His Book to him so that they comprehend it easily in their language, and in their language the word ربا riba means 'increase"; and in the verse, it means the increase that has no financial consideration against it, (but simply time).
Imam al-Razi (رح) has all of them that ربا riba is of two kinds - the riba on loans and the riba of taking more on barter. The first kind was well-known in جاھلیہ Jahiliyyah and people during those days used to transact it freely. The second kind is what comes through the hadith which rules that increase or decrease in the barter of certain commodities is also included under ربا riba.
It appears in Ahkam al-Qur'an of al-Jassas that ربا riba is of two kinds - the ربا riba in buying and selling and the ربا riba without buying and selling. The ربا riba of جاھلیہ Jahiliyyah belonged to this very second kind. By definition it means the loan on which 'profit' is taken on the basis of time duration. Ibn Rushd has, in Bidayah al-Mujtahid, taken the same view, and has further proved the unlawfulness of the ربا riba of taking profit' on loans, on the authority of the Qur'an, the Sunnah and the consensus of the Muslim community.
In Sharh Ma` ani al-Athar, Imam al-Tahawi (رح) has taken up this subject in great detail. He has said that the ربا riba mentioned in the Qur'an is, openly and clearly, the ربا riba that was given and taken on loans, and it was known as ربا riba in جاھلیہ Jahiliyyah . After that, it was through the statement of the Holy Prophet ﷺ ، and his Sunnah, that the other kind of ربا riba became known, and which was identified with increasing, decreasing or non-cash dealing in particular types of buying and selling activity. That this ربا riba is also haram stands proved by repeated ahadith of the Holy Prophet ﷺ . However, in the absence of fully clear details governing this kind of ربا riba some Companions of the Holy Prophet ﷺ faced difficulty and jurists differed.
Shah Waliullah (رح) has said in.Hujjatullah al-balighah حُجَّۃُ البالغہ that these are two separate things. One is the ربا riba in real terms, and the other is that which is included in the prohibition of ربا riba. The ربا riba in real terms means something additional claimed over the principal in a transaction of loan. But the hadith has included in the prohibition a transaction of bartering certain commodities whereby an additional measure is claimed in exchange of the same commodity. When it appears in the hadith of Sahih al-Bukhari that لا ربا فی النسیہ : "There is no ربا riba except in nasi'ah { loan}", it simply means that the real and primary ربا riba , the one that is commonly understood and termed as ربا riba, is nothing but taking 'profit' on loans. Excepting this, all other kinds have been annexed with it by extending prohibition to all of them.
Summing up the discussion
1. ربا riba was already a known transaction before the revelation of the Qur'an. The taking of increase on loans given for a certain time was called ربا riba.
2. The noble Companions, all of them, abandoned this ربا riba the moment its unlawfulness was revealed in the Qur'an. None of them had any difficulty or doubt in comprehending or explaining its meaning.
3. In the barter transactions of six commodities it was declared by the Holy Prophet g that whenever any one of these is bartered with a similar commodity, both of them must be equal in weight or measure. Any increase or decrease in such transactions has been declared as included in the prohibition of ربا riba . This much was expressly told by the Holy Prophet ﷺ . But the question was whether this special type of prohibition is restricted to these six commodities alone or it extends to some other commodities also, and if it extends to some other commodities, on what basis one can identify those commodities. This question needed a deeper insight into the juristic issues involved, and the Muslim jurists came out with different suggestions to answer this question. It was this very question that agitated the mind of Sayyidna ` Umar ؓ . Since the Holy Prophet ﷺ had not stated these rules himself and because doubt lurked therein,. Sayyidna ` Umar ؓ regretfully wished how good it would have been if the Messenger of Allah had set the relevant rules himself which would have given them peace of mind in doubtful situations. Then he said that not only ربا riba, but also the very doubt of ربا riba , wherever it may be, should be avoided.
4. It is certain that the real and primary ربا riba , which the Muslim jurists have called " ربا riba al-Qur'an" (the ربا riba of Qur'an) or " ربا riba al-Qard" (the ربا riba of loan), is exactly what was known and practised in Arabia, that is, claiming 'profit' on loan against the time allowed for repayment. Other kinds of ربا riba identified in hadith are all annexed to this very ربا riba and come under the injunction governing it. As regards the difference of opinion that rose in the community was exclusively related to this second type of ربا riba deals. The first kind of ربا riba is called ' ربا riba al-Qard فرض ' or "the ربا riba of Qur'an"; that it is categorically haram (forbidden) has never been disputed in the Muslim community.
In short, the ربا riba of today which is supposed to be the pivot of human economy and features in discussions on the problem of interest, is nothing but this ربا riba, the unlawfulness of which stands proved on the authority of the seven verses of the Qur'an, of more than forty ahadith and of the consensus of the Muslim community.
The second kind of ربا riba which occurs in buying and selling is neither common in practice, nor requires any discussion here.
Upto this point, effort was made to clarify the meaning of ربا riba as contemplated in the Qur'an and Sunnah, which is the first step towards understanding the problem of interest.
The Wisdom behind the Prohibition of ربا riba
Now comes the second part of the discussion which relates, to the wisdom behind the prohibition of ربا riba and to the spiritual and economic harms of ربا riba transactions because of which Islam has declared it to be such a major sin.
First of all, we should realize that there is nothing in the entire creation of the world which has no goodness or utility at all. Even in serpents, scorpions, wolves, lions, and in arsenic, that fatal poison, there are thousands of utilities for human beings. Is there anything in this vastness of nature which could really be called bad? Take theft, robbery, villainy, bribery - not one of these remains without this or that benefit. But, it is commonly recognized in every religion and community, in every school of thought, that things which have more benefits and less harms are called beneficial and useful. Conversely, things that cause more harm and less benefit are taken to be harmful and useless. Even the noble Qur'an, while declaring liquor and gambling to be hararn, proclaimed that they do hold some benefits for people, but the curse of sins they generate is far greater than the benefits they yield. Therefore, these cannot be called good or useful; on the contrary, taking these to be acutely harmful and destructive, it is necessary that they be avoided.
The case of riba is not different. Here the consumer of ربا riba does have some temporal benefit apparently coming to him, but its curse in this world and in the Hereafter is much too severe as compared to this benefit.
An intelligent person who compares things in terms of their profit and loss, harm and benefit can hardly include things of casual benefit with an everlasting loss in the list of useful things. Similarly, no sane and just person will say that personal and individual gain, which causes loss to the whole community or group, is useful. In theft, and in robbery, the gain of the gangster and the take of the thief is all too obvious, but it is certainly harmful for the entire community since it ruins its peace and sense of security. That is why no human being calls theft and robbery good.
After these introductory remarks, let us look at the problem of ربا riba. A little deliberation will show that its spiritual and moral loss as compared to the casual or transitory profit earned by the ربا riba -consumer is so severe that it virtually takes away the great quality of being 'human' from him. Again, it should be borne in mind that the transitory gain that comes to him is restricted to his person only. As compared to this, the entire community, victimized by economic crisis, suffers great loss. But, strange are the affairs of the world. When something becomes the craze of the time, its drawbacks go out of sight. One looks for nothing but gains - no matter how small, mean and casual be those gains. Nobody cares 'to look at the harm lying under them - no matter how fatal and universal it may be.
Custom and practice act like chloroform on human temperaments. They make them insensitive, There are very few individuals who would investigate into prevailing customs and practices and then try to understand how beneficial or harmful they are. Bad coming to worse, even if such harms are identified and people are openly warned of the dangers, the conformity to prevailing custom and practice is such that the right course is just not taken.
ربا Riba has become an epidemic in modern times holding the entire world squeezed in its clutches. In fact, it has so reversed the very taste of human nature that the bitter has started tasting sweet. That which is the cause of economic ruin for the entire humanity is being dished out as the solution of economic ills. The situation is such that a thinker who raises his voice in protest is brushed aside as crazy.
All this is what it is. But a physician of humanity must remain the physician he is. Should he, after having closely observed that epidemic has spread in an area and treatment has become ineffective, start thinking of telling people that there is just no disease around and everything is fine, he then becomes a killer of humanity robbing it of its potential. It is the duty of a really expert physician of human affairs, even at a time such as this, that he should continue telling people about the disease and its harmful effects and keep suggesting ways it could be cured.
1. The prophets come to reform human society. Whether or not they will be heard is something they never worry about. If they had waited for people to hear and obey them, کفر kufr and shirk would have certainly filled the whole world. Incidentally, who believed in the kalimah لا إله إلا اللہ محمد رسول اللہ : "There is no God but Allah" when the Last of the Prophets ﷺ was ordained by Allah for its preaching and teaching?
Although ربا riba is taken to be the backbone of contemporary economy, but the truth of the matter is, what some Western thinkers have themselves admitted, that it is no backbone of economics, rather on the contrary, it is a worm grown in and feeding on it.
But it is regrettable that even theoreticians and scientists of today are unable to free themselves from the stranglehold of custom and practice and do some serious thinking in this direction. How is it that even the experience of hundreds of years fails to attract their attention towards the ultimate outcome of ربا riba or interest, which is nothing except that peoples and communities around the world suffer from want and hunger, become victims of many an economic crisis and the poor grow poorer. As compared to their fate, some capitalists take advantage of the wealth of the whole community, become its leeches sucking blood from the body of the community and helping themselves to grow and prosper. The gall of these intellectuals is indeed surprising. When this reality is presented before them, they would like to refute us by taking us to the market places of U.S.A. and E.E.C. so that we could observe the blessings of interest. They like us to be impressed by the prosperity they have acquired through it. In fact, this is like taking us to show the blessings of acts committed by some nation of man-eaters and telling us how chubby and flushed with 'health' they are in their residences and work-places. Then to top that assertion, effort is made to prove on this basis, that this act of theirs is the best of acts.
However, in answer to that, any sane and just person would simply suggest that the 'blessings' of the act of man-eaters cannot be observed in the habitat of the man-eaters. One has to go to other habitats where lie dead bodies in thousands and thousands on whose blood and flesh these beasts have grown. Islam and the Shari'ah of Islam can never accept such an act as correct and useful, as a result of which, the humanity in general and the Muslim community in particular becomes a target of destruction while some individuals, or their groups, go on prospering.
Economic Drawbacks of ربا riba or Interest
If there was no other defect in ربا riba except that it results in the gain of some individuals and the loss of the whole humanity, that one and very defect would have been enough to justify its prohibition and hate-worthiness, although, it does have many other economic drawbacks and spiritual disasters.
First of all, let us understand how ربا riba is the gain of particular individuals and the loss of a community in general. The hackneyed method of ربا riba practised by usurers was so crude that even a person of ordinary commonsense could see how it benefitted a particular person and harmed the community in general. But 'the new enlightenment' of today, or shall we call it 'the new darkness', by producing 'purified' liquor through mechanical processing and aging, by inventing new and fancy forms for theft and robbery, and by innovating novel covers for evil and immodesty, has made everybody so 'civilized' that watchers of the surface are unable to see the evil hidden behind. Very similar to this, in order to continue the practice of ربا riba or interest, individual money-lending counters have been replaced by joint stock companies called banks. Now, to throw dust in everybody's eyes, consumers are 'educated' that this modern method of ربا riba is good for the whole community because common people do not know how to run a business with their money, or cannot do so due to shortage of capital, so money they all have goes as deposit in banks and everyone of them manages to get, no matter how little, some profit in the name of interest. In addition to that, big businessmen are given the opportunity to borrow money on interest from banks, invest in big business and reap the benefits. Thus interest has been made to appear as some sort of 'blessing' which is reaching all individuals of the community!
However, a little honesty will show that this is a grand deception which, by transforming dirty distilleries into posh hotels and hooker-dens into cinemas and night clubs, has been released to present poison as antidote, and the harmful as beneficial. Intelligent people have no problem in seeing through the deceptive covering placed on anti-moral crimes. They know it has inevitably increased crimes, spreading its poison more acutely than ever before. Similar is the case of ربا riba , the new form of which, by making the masses have a sip of an insignificant percentage of interest, has made them accomplices in their crime; while at the same time, they opened for themselves limitless opportunities to keep committing this crime.
Who does not know that this insignificant percentage of interest doled out by 'saving' banks and post offices to clients cannot, by any means, take care of their living expenses. They are, therefore, forced to go for manual labour or seek a job. Business is something they hardly think of themselves, and if somebody does play with the idea for a while, the problem is that the capital of the entire community sits in the banks and the shape of things in business is such that a person with a small capital can hardly make an entry there unless he wishes to commit suicide. The reason is that banks can advance a major loan only to one who has sound credit and large business. One who has a million can get a loan of ten millions. He can run a business valued ten times more than his personal capital would allow. In contrast, the man with a small capital has little or no credit rating; the banks do not trust him enough to advance a loan ten times more than his worth. One who owns a thousand can hardly get an even thousand, let alone ten thousand. Take the case of a person who owns a hundred thousand and runs a business worth a million by using nine hundred thousand of bank money. Suppose he earns a profit of one per cent which means he has earned a ten per cent profit on his hundred thousand. In comparison, a person who uses his personal hundred thousand in business, will earn a profit of no more than one per cent on his hundred thousand, which would be hardly enough to cover even his operating expenses. Then there is yet another factor; the man with a large capital can buy raw material from the market at a price so low and discounted which the small capitalist cannot get. As a result, the man with a small capital is rendered helpless and needy. Should he, secretly pursued by his misfortune, put his foot into some such business already monopolized by big capitalists, they will then, taking him to be an unwelcome partner in their godhood, make the market collapse, even if it be at their cost, making the small capitalist lose all his capital and profit. This is why business gets monopolized by some individuals who happen to be big capitalists.
Let us consider some other injuries caused by this interest-oriented economic system:
1. First comes the great injustice inflicted on the community when a whole set of people are deprived of the opportunity to engage in real business, and are reduced to economic slavery of big capitalists, who elect to give them a 'profit' of their choice as some tip.
2. Another loss that affects the whole country comes through the monopolization of market rates of commodities made possible by this system. They sell high and fill their coffers by emptying the pockets of the whole community. Worse still, they have the evil choice of stopping the sale of their holdings in order to further increase prices by design. If these selfish people were not allowed to feed on the combined capital of the community through the agency of banks, and if they were left with no other alternative but to run their business with their personal capital, things would be different. The small capitalist would have been saved from distress and these self-serving people would not be sitting as demigods on all trading options. The investors with a small capital, by showing profits in business ventures, would have given impetus to others. More and more businesses would come up managed by separate staffers giving livelihood to thousands of needy individuals besides making business profits fairly widespread, and of course, the general availability of merchandise in the market would be favourably affected. The reason is competition which motivates a businessman to reduce his margin of profit.
In short, this Machiavellian method has infected nations and communities with a fatal disease, apart from the brain-washing it has done which makes the patient take disease as the cure.
4. Now let us look at the third economic disaster engineered through bank interests. Here is a person with a capital of ten thousand and he goes in business worth a hundred thousand, the additional capital advanced by a bank as interest-bearing loan. If by chance, he is hit by loss, his capital sinks and he goes insolvent then the outcome is interesting. Just imagine that he bears only ten per cent of the loss, while the rest of the loss, that is ninety per cent, is absorbed by the whole community, whose money he had borrowed from the bank to invest in his business. Even if the bank writes off the loss as an interim measure, it is clear that the bank is the pocket of a nation, and the loss will ultimately hit the nation. The outcome is that the borrowing capitalist was the sole owner of the profit as far as the profit kept coming, leaving nothing or very little for the community. When came the loss, it was passed on to the whole community.
Yet another economic drawback of ربا riba lies in the predicament of the borrower on interest when he is hit by a major loss. Once this happens he is unable to survive anymore. To begin with, he never had enough capital the loss of which he could cushion. The loss throws him into a double distress. Not only does he lose his profit and capital but also, at the same time, gets buried under the bank loan for the liquidation of which he has no means. As compared to this, should he lose his entire capital in an interest-free business, he would, at the most be-come penniless but, burdened with debt he definitely will not be.
In 1954, the cotton business of Pakistan suffered, to use a word of the Qur'an, with the calamity of muhaq: destruction by loss). The Government rescued the businessmen at the cost of millions of rupees but nobody bothered to realize that all this was a curse of ربا riba or interest, for the simple reason that cotton dealers had invested mostly bank-borrowed capital in this business. Their own capital was insignificant. As Divine decree would have it, the cotton market fell so sharply that its price zoomed down from rupees one hundred and twenty-five to just ten rupees. The cotton traders were rendered incapable of returning money to cover bank margins. Left with no choice, the market was closed down and an SOS was sent to the Government. The Government stepped in and bought off the stocks, not at rupees ten, but at the raised price of ninety rupees. Thus it took upon itself the loss of millions and saved these traders from going insolvent. Whose money did the Government have? Naturally, it belonged to the same helpless poor nation, the Muslim ummah!
In short, the naked result of banking business is that some individuals reap benefits out of the capital of the entire community and the loss, when it comes, is made to fall on the whole nation.
The design for deception
You have already seen how ربا riba and interest prey on communities and nations and how some individuals are promoted instead. Along with it, you would do well to discover yet another demonstration of evil genius. When the consumers of ربا riba realized, out of their own experience as well, what the Qur'an has said: يَمْحَقُ اللَّـهُ الرِّبَا that is, earnings of interest have to suffer from the calamity of muhaq مْحَقُ , from loss and destruction, as a result of which one has to go insolvent - they established two permanent institutions: The Insurance and the Stock Exchange. They saw that losses in business occur for two reasons. One of these takes the form of natural calamity like the drowning or burning of a ship or some such mishap of some other nature. The other could be that market rates of stock in hand go lower than its purchase price. The capital invested in both these situations is the jointly owned capital of the community, not that of the individual capitalist, therefore, the loss of the community is higher, and that of the individual capitalist, minimal. But they did not stop at that. In order to shift even this minimal loss factor on to the shoulders of the community, they floated insurance companies which hold the capital of the community, just as banks do. When some natural calamity inflicts losses on these consumers of rib, they use the medium of insurance to shift, not just partial, but the entire loss to the jointly held capital of the community.
People think that insurance companies are God's mercy as they rescue the sinking. But should they observe and think honestly, they would start seeing the same deception here too. Isn't it that their capital was formed by contributions from the community enticed by the promise of help in the event of unforeseen accidents. The truth is that the advantage of receiving large sums of money is derived by capitalists of higher rating, who would, on occasions, burn or bang their own car or get it stolen in order to buy a new one out of the insurance claim. At the probability rate of one or two percent there would be a couple of lucky fellows who might get some money because of accidental death.
Then there is the second kind of institution, the stock exchange which served as a defensive shield against price slumps. This speculative contraption was used to spread out the ill-effects of deals over every individual of the community, transferring thereby the loss coming to them onto the community once again.
This brief account, it is hoped, may have given you at least the idea that bank interest and the business it helps to flourish is the cause of want, hunger and economic incapacity of the entire humanity. Of course, some wealthy individuals have their wealth further increased through this method which results in the unmaking of the community and the making of some individuals who hold the key to the accumulated capital of the country or nation in their hands. Generally governments did notice this enormously disturbing phenomena but the cure they came up with was to increase the income tax rate for big capitalists, so much so that the maximum rate was set almost close to hundred per cent, which was all designed to funnel capital from them back into the national treasury.
But, as a result of such laws and as everyone knows, factories and businesses started maintaining fictional or doctored accounts. In order to hide a lot of capital from the Government, money once again started going into private treasuries.
To sum up, it is universally clear that concentration of wealth in the captivating hands of few individuals of a nation is highly injurious to the economic health of the country. This is why income tax rates are pushed so high, but experience bears out that this was no cure to the disease. Maybe the reason is that the disease was not correctly diagnosed, and the real cause remained undiscovered. This sort of treatment reminds one of the Persian line saying: 'you closed the door for safety without finding out that the enemy was sitting inside the house'.
The reason why wealth concentrates in the hands of big capitalists is nothing but interest-oriented business and the unjust profiteering from national wealth by particular individuals. Unless we put an end to this in accordance with the teachings of Islam and unless we promote the practice that everyone goes in business with 'his' capital only, this disease cannot be cured.
A doubt and its answer
The question arises here when public money is deposited in banks some benefit does trickle on to people, no matter how little it may be. May be, the big capitalists did manage to extract more benefits out of it. But what would happen if this system of depositing money in the banks was not there? The whole thing will end up being what it was in old days when money used to stay in underground chests, which was of no immediate use to the owner, or to anybody else.
The answer to this is that Islam has, on one hand, by declaring interest or ربا riba to be haram (unlawful), closed the door on the concentration of national wealth in the hands of a known few capitalists, while at the same time, it has, by imposing the obligation of the levy of زکاۃ zakah, compelled every owner of the above- threshold capital not to keep his capital frozen but invest it in business. Should a person hoard up his money or gold, and since زکاۃ zakah is a recurring obligation to pay, he will still be giving out the fortieth part of his holdings as زکاۃ zakah every year, as a result of which whatever he has will not be there anymore. Therefore, every sane person will have to put his capital in some useful enterprise, enjoy its benefits and allow others to share it with him and then, from the profit that he makes, he pays his زکاۃ zakah 'properly' as required.
The obligation of zakah ensures progress in business
We know that paying زکاۃ zakah properly has a great utility of its own. It aims to help the poor and the needy in the community. Similarly, this obligation is a wonderful method of persuading people to go in business, so that the economic status of Muslims is upgraded. It is clear when everybody realizes that frozen capital gets no profit, on the contrary, the fortieth part is invariably chiseled away at the end of each year, he will have to think of investing his money in some business. But his business will not follow the model of one man running a business on the strength of capital supplied by millions of people. That model works on interest. Since marketing money is haram, every wealthy person will seek to go in business on his own. And when it so happens that big capitalists are left with no choice but to engage in business supported by their personal capital, those with a small capital will not face the sort of difficulties in business take-offs that confronted them in the event they sought bank loans on interest to run a larger business. Thus the whole country will benefit by the universalization of business and its profits. When this happens, the poor and the needy in the country would certainly become beneficiaries of the system.
Interest: The spiritual ills:
Upto this point we were talking about the economic destructivity of interest. Now let us see how interest-oriented business so adversely affects the morals, and the spiritual potential of man:
1. Sacrifice and generosity are great qualities in human morals. Giving comfort to others at the cost of personal discomfort is wonderful. Interest-loaded business invariably leads to the extinction of this emotional refinement. A compulsive consumer of interest would hardly bear to see somebody else rising up to his level with the help of personal effort and capital. That he would think of passing some benefit to somebody from his resources is a far cry.
2. Rather than be merciful to the distressed, he is on the look out for an opportunity to take undue advantage of his distress.
3. The constant devouring of interest results in increasing greed for money to limits where he is all intoxicated, not knowing good from bad - totally heedless of the sad end of what he is doing.
Is it impossible to run a business without interest?
A discussion of the nature of ربا riba and the ills it plants and promotes in this world and in the Hereafter has already appeared in some details. Now remains the third part relating to the solution of the problem. We have seen its economic and spiritual drawbacks and we know clearly that it has been strictly forbidden in the Qur'an and Sunnah. But the problem is that ربا riba, of all the things, is sitting solid as the sheet-anchor of business in contemporary society. This is the wheel on which runs world business. How can we get free from its hold? These are times when getting rid of the banking system would mean closing down all business.
This can be answered by pointing out that a disease, once it spreads out and becomes an epidemic, certainly poses problems. Treatment does become difficult but useless it is not. Efforts made to correct the system do succeed finally. However, what is needed in the process is patience, steadfastness and courage. It is in the noble Qur'an itself that Allah Almighty has also said:
وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ
Allah has not burdened you with any hardship in religion. (22:78)
Therefore, there must be a way to avoid ربا riba in which there is no economic loss, doors of national and international business are not closed, and salvation from ربا riba is also achieved.
To begin with, it is generally thought that, given the governing principles of banking as seen from the outside, banking system depends on ربا riba. Without it the banks just could not run. But, this thinking is categorically incorrect. The banking system could still survive as it is even without ربا riba. It could rather come out in better shape, beneficial and useful. However, in order to do so, it is necessary that a group of experts in Shari'ah and banking should, by consultation and cooperation, reconstruct its operating principles. With their proposals and projections, success will not remain far. When the day comes, the day when the banking system is run on the principle of Shari'ah, the whole world will, انشاء اللہ Inshallah, witness the real summum bonum, the great good of the nation and the community it brings in its wake. However, this is not the place to explain these principles and rules based on which the banking system could be run without ربا riba.59
59. This humble writer had, in consultation with some ` ulama', prepared a draft proposal of interest-free banking way back, and this was approved by some experts as practical in present day perspective. There were some who even put this in practice but finally, it did not work due to apathy of businessmen, and of course, the non-availability of Government sanction. فَاِلٰی اللہ المشتکی
ربا Riba is presently 'needed' for two reasons. If needed in business, that can be taken care of by amending the current banking rules. The second compulsion, why the poor and the needy get involved with ربا riba or interest, is that of their inevitable accidental needs. The best solution to this situation is already present in Islam in the form of زکاۃ zakah and obligatory صدقات sadaqat. But, because of heedlessness towards religion and the sources of its knowledge, even the system of زکاۃ zakah has been left inoperative (or ineffective). There is a countless number of Muslims who do not think of زکاۃ zakah, and for that matter, even salah. Those who do pay zakah, specially the gentlemen with large capital holdings, do not bother to calculate strictly and thus do not pay the full زکاۃ zakah amount due. Then there are those who do pay the full amount of زکاۃ zakah due, but their doing so is mechanical, sort of getting rid of it by taking it out of their pockets and be done with. Although the Divine injunction, does not simply call for the taking out of زکاۃ zakah , it rather bids that زکاۃ zakah be paid properly and paying properly can be accomplished correctly only when it is carried to those who deserve it and who are given proprietary rights over it. Now let us imagine how many Muslims there are who would take the trouble of finding the deserving and then arrange to have their زکاۃ zakah reach them? No matter how lacking in financial resources the Muslim ummah may be, but should it be that every زکاۃ zakah-obligated Muslim pays his زکاۃ zakah fully and properly, and adopts the correct method of so paying it by identifying the deserving and making sure that they receive it in their hands and as their possession, then no Muslim will ever need to get involved with interest-bearing borrowing. Of course, when it so happens that a just Islamic government comes into being and operates in accordance with rules laid down by the Shari` ah, and an Islamic
Baytul-Mal is established under its aegis, and in which is deposited the زکاۃ zakah of الاموال الظاہرہ amwal zahirah of all Muslims, then this Baytul-Mal can take care of the need of everyone needy. Should a situation call for a larger loan, this can be given without interest. Similarly, the unemployed can be inducted into the work force by arranging to have them run small shops and stores or by engaging them into a unit of industry. True was the remark made by some European expert who said that Muslims, if they strictly followed the system of زکاۃ zakah they have, will soon find that there is nobody poor and distressed in their community.
In short, just because practices of interest have spread out these days like some epidemic, it is incorrect to take for granted that abandonment of interest-based business would amount to economic suicide, and therefore, modern man is helpless when involved with interest-based dealings in business.
This much is, however, conceded that such abandonment is surely difficult for one or many individuals unless a whole nation, or a determined major party, or an Islamic government itself resolves to accomplish this objective with full and consistent attention. But this phenomena cannot be taken as an excuse for justifying ربا riba in principle.
What has been said here has two aims:
1. Muslim groups and governments who can accomplish this task correctly should focus their attention in this direction to free Muslims, rather the whole world, from the accursed effects of interest.
2. At least, all of us should start knowing what is right and correct in this respect. The disease should be recognized as a disease. Taking or giving interest is a sin but taking the haram to be halal is a much greater sin. At the least, this could be avoided. The practical sin does have some sort of outward benefit but this second sin against knowledge and belief, that effort be made to prove interest as halal, is greater than the first one. It is absurd and wasteful as well because there is hardly any financial loss in regarding interest as haram and confessing any involvement with it as sin. Doing so will close no business down. But the confession of a crime does become fruitful when one gets the توفیق tawfiq (God-given ability) to repent at some time when one could think of ways to avoid it.
In the end, I present some ahadith of the Holy Prophet to further strengthen the statement of above-mentioned aims. These re-assert the same Qur'anic verses where ربا riba has been strongly prohibited and where warnings of severe punishment have been given to those involved in it. The purpose is to bring about, at least, a sense of awakening - the realization that a sin is a sin, and the concern that something should be done to abstain from it. Perhaps, the minimum change that can come out of this is not to make two sins out of one by treating the Haram as halal. Thus we shall be saved from seeing even highly righteous and observing Muslims who would spend nights in تھجد tahajjud (pre-dawn nafl Salah) and ذکر dhikr of Allah (remembrance of Allah), yet when they reach their store or factory in the morning, they would not even think that, by indulging in dealings of interest and gambling, they are committing some sin!
Sayings Of The Holy Prophet ﷺ
About ربا riba or Interest:
عن النبی ﷺ قال : اجتنبوا السبع المبقات ، قالوا (سَٔلوا): یا رسول اللہ ﷺ ! قال : اَلشِّرک والسحر، وقتل النفس التی حرم اللہ الا بالحق ، واکل الربوا ، واکل مال الیتیم والتولی یوم الزحف ، وقذف المحصنات الغافلات (رواہ البخاری و مسلم و ابوداؤد والنسای)
"Abstain from the seven disasters." The people asked him: "What are they, 0 Messenger of Allah?" He replied: "To ascribe partners to Allah, to practice sorcery, to unjustly kill one whom Allah has declared inviolable, to take ربا riba (interest or usury), to exploit the property of an orphan, to escape at the time of war and to slander the chaste women who are believers, unwary."
قال النبی ﷺ : رءیت اللیلۃ رجلین آتیانی ، فاَخرجانی إلی ارض مقدسۃ فانطلقنا حتی اتینا علی نھر من دم فیہ رجل قایٔم و علی شط النھر رجل بین یدیہ حجارۃ، فأقبل الرجل الذی فی النھر، فاذا اراد ان یخرج رمی الرجل بحجر فی فیہ، فردہ ، حیث کان ، فجعل کلما جاء لیخرج رمی فی فیہ بحجر، فیرجع کما کان، فقلت : ماھذا الذی رأیتہ فی النھر ؟ قال : اکل الربا (رواہ البخاری، ھذا فی البیوع مختصراً )
This night I saw two men who came to me and brought me to a sacred land. We walked until we reached a river of blood, wherein a man was standing, and another man was standing on the bank of the river with some stones before him. Then the man who was standing in the river came forward, and when he intended to come out of the river, the other man threw a stone at his mouth, and turned him back to the place where he was earlier - thus he began to do the same with him whenever he tried to come out of the river by throwing a stone at him and turning him back. I asked him, "What is that which I have just seen going on?" He replied, "He is the one who used to take ربا riba (interest or usury).
لعن الرسول اللہ ﷺ اکل الربا موکلہ و کاتبۃ، و شاھدیۃ، و قال : ھم سواء (رواہ مسلم وغیرہ)
The Messenger of Allah cursed the one who accepts ربا riba (interest or usury), the one who pays it, the one who writes it and the persons who gives witness to it, and said, "They are all alike."
عن النبی ﷺ قال : اَربع حق علی اللہ ان لا یدخلھم الجنۃ ولا یذیقھم نعیمھا : مد من الخمر، و اکل الربا و اکل مال الیتیم بغیر حق، والعاق لوالدیہ (رواہ الحاکم)
There are four kinds of people about whom Allah has decided not to admit them to Paradise and not to let them taste its bliss: The one who is addicted to wine, the one who takes the ربا riba , the one who exploits the property of an orphan and the man who is disobedient to his parents.mmmm18
عن رسول اللہ ﷺ قال : الدرھم یصیبہ الرجل من الربا اعظم عنداللہ من ثلاثۃ وثلثین زنبۃ یزنیھا فی اسلام (رواہ الطبرانی)
A dirham a man receives as ربا riba (interest or usury) is, in the sight of Allah, more serious than thirty three acts of fornication or adultery in Islam.
عن ابن عباس ؓ قال : نھی رسول اللہ ﷺ اَن تشتری الثمرہ حتی تطعم وقال : اِذا ظھرالزنا والربافی قریۃ فقد احلوا باَنفسھم عذاب اللہ (رواہ الحاکم)
The Holy Prophet ﷺ has forbidden the fruits to be sold or purchased before they are eatable, and said, "When zinc (adultery) and ربا riba (usury or interest) become rampant in the people of a town they themselves invite the punishment of Allah.
ما من قوم یظھر الربا الا اخذ وا بالسنۃ ، وما من قوم یظھر فیھم الرشاء الااخذ وا بالرعب (رواہ احمد)
The society in which ربا riba becomes rampant is punished with famine, and the society where bribe is rampant is punished with horror (of others).
قال رسول اللہ ﷺ : رایت لیلۃ أسری بی لما انتھینا الی السماء السابعہ فنظرت فوقی ، فاذا اَنا برعد و بروق و صواعق، قال فأتیت علی قوم بطونھم کالبیوت فیھا الحیات تری من خارج بطونھم ، قلت : یا جبریل ! من ھؤلاء ؟ قال ھؤلاء اَکلۃ الربا (رواہ احمد)
On the night (of Ascension: Mi` raj) when we reached the seventh sky, I looked upwards and saw thunder, lightning and thunder-claps. Then I came across some people whose stomachs seemed to be houses full of snakes - one could see them from the the outside of their stomachs. I asked Jibra'il: "Who are they?" He replied: "They are those who used to take ربا riba (interest or usury) ".
وروی عن عوف بن مالک ؓ قال : قالَ رسول اللہ ﷺ ایاک والذنوب التی لا تغفر، الغلول ، فمن غل شیٔا أتی بہ یوم القیامہ واکل الربا (الحدیث)
Abstain from sins which are not forgiven: Embezzling of the spoils, for whoever embezzles anything will come with it on the Day of Judgment, and the other sin is ربا riba.
عن انس ؓ عن النبی ﷺ قال : اِذا اَقرض الرجل الرجل فلا یاخذ ھدیۃ (مشکوٰۃ)
When a man gives a loan to a person he must not accept a gift (presented by the debtor).
To sum up, presented here were seven verses of the Holy Qur'an and ten sayings from the ahadith of the noble Prophet which concern the definition of ربا riba, and its nature, and point out to the disasters it brings in the world. This much is enough for a thinking and feeling Muslim. For those interested in a more comprehensive research on the subject and a more detailed discussion on the remaining aspects may see مسأیل السُود Mas'ala-i-sud, a separate book in Urdu on the problem of interest published by this humble writer.
In the second verse (276), it was said that Allah Almighty eradicates ربا riba and lets sadaqat (charities) grow. Here sadaqat were introduced with ربا riba by virtue of a unique congruity. It will be noted that there is contradiction in the very nature of ربا riba and صدقہ sadaqah, then their outcomes are also contradictory, and generally, those who engage in these two have contradictory intentions and objectives.
The contradiction in nature can be explained by the fact that in صدقہ sadaqah one gives to others what belongs to him without any reward or return, while in ربا riba, that which belongs to others is taken without any compensation or return. The intention and the objective of those who are engaged in these two activities is contradictory because one who gives صدقہ sadaqah, elects to lessen or exhaust what belongs to him exclusively for seeking the pleasure of Allah Almighty and for earning merit in the Hereafter; while the ربا riba-taker is eager to collect impermissible increase on the capital he already has. That the outcome of both is contradictory is made clear by this verse which says that Allah Almighty erases the gains obtained through riba or takes away its barakah بَرَکَہ (blissful abundance); and increases the wealth, or its barakah بَرَکَہ for the giver of صدقہ sadaqah. The result is that the objective of the greedy in pursuit of wealth is not achieved, while one who spends in the way of Allah, and who was quite happy with a little decrease in his belongings, finds it full of Divine barakah بَرَکَہ whereby his wealth increases, or its end-products do, and their benefits accumulate.
At this point, it may be interesting to find out what is the meaning of erasing ربا riba and increasing صدقہ sadaqat in the verse. Some commentators have said that this erasing and increasing relates to the Hereafter where the ربا riba-consumer will find his wealth of no avail; it might as well become a curse for him; while those who are engaged in acts of صدقہ sadaqah and خیرات khayrat will find that their wealth has become a source of eternal blessings. This is absolutely obvious in which there is no doubt. However, according to the consensus of commentators, the position is that the erasing of ربا riba and the increasing of صدقہ sadaqah is most certainly related to the Hereafter, but some of its traces are observed in this world as well.
The money or property of which ربا riba becomes a part is sometimes destroyed taking with it all that was before it. This is a common sight in markets of ربا riba and stocks where millionaires and capitalists of yesterday become insolvents and paupers of today. No doubt, there are chances of profit and loss in ربا riba-free business activities and there are many businessmen who face losses in business deals but a loss that turns a millionaire into a beggar is witnessed only in riba markets and stock exchanges. There are so many statements of the experienced and the knowledgeable which say that the wealth collected through riba may increase faster and higher, but it generally does not survive long enough to run through children and their successors. In between, comes some calamity and effaces everything out. Sayyidna Ma'mar said that they have heard from their elders that forty years hardly pass on the riba-consumer when muhaq (major loss) overtakes his wealth.
May be, the wealth or property does not go to ruins outwardly, but this much is quite certain that its benefits, utilities, and blessings will go away. Since this is no secret that gold and silver are not desirable or useful as such. They cannot remove hunger or thirst. They cannot help beat the heat or serve as quilt and wrap in winter. Neither can they be used as clothes or utensils. The only purpose for which a wise person goes through thousands of exercises to procure and secure these can hardly be anything else except that gold and silver are means to procure things that go to make man's life pleasant and that he may live a life of comfort and self-respect. Then comes man°s natural wish that his children and relatives should also enjoy the same comfort and self-respect as he did.
These are the sort of things that can be called the benefits and utilities of wealth and property. As a result, we can safely say that one who procures these benefits and utilities has his wealth increased in a sense, even though it may appear to have decreased, and one who procures these benefits and utilities on a lower scale has his wealth decreased in a sense even though it may appear to have increased.
After having understood this, let us compare the two activities of ربا riba dealings and صدقہ sadaqah and خیرات khayrat. It will soon be noticed that the wealth of the ربا riba-consumer, no doubt, appears to be increasing, but that increase is akin to the swelling of the human body. The increase in swelling is after all an increase of the body itself. But no sane person would like to have this sort of increase because he knows that this increase is a certain knock of death. Similarly, no matter how increased is the wealth of the ربا riba-consumer, he remains, for ever, deprived of its fruits, that is, comfort and honour.
Perhaps, at this point, a doubt may bother someone in view of the comfort and status enjoyed by the ربا riba-consumers of today. Here they are with their mansions and villas, living in every luxury money can buy, attended by servants and maids, having the best to eat, drink and sleep - necessities and absurdities all rolled in one. A little thought here would lead every sane person to differentiate between the articles of comfort and comfort itself. There is a big difference between the two. The articles of comfort are made in factories and sold in markets. These can be procured against gold and silver, but that which is known as comfort, peace and bliss, is neither made in any factory nor sold in any market. This is mercy رحمہ (rahmah) which comes directly from Allah Almighty. There are occasions when this cannot be procured no matter how much one holds in his possession. Just think of the comfort of a sound sleep. In order to have it, we can certainly do our best - make a sleep-oriented house which is the best possible, perfect arrangement of air and light, cooling, heating, handsome looking furniture, the bed, the mattress, the pillows, all chosen ideally - but can we be sure that sleep will come just because all this helpful paraphernalia is there? If you have never personally experienced this, there are thousands who cannot sleep due to some disease, and who would say no. Reports from a country, so wealthy and 'civilized' as USA, reveal that seventy per cent people cannot sleep without sleeping pills. There are times when even these do not work. You can buy from stores things to make you sleep but you cannot buy sleep from any store at any price. Similar is the case of other articles of comfort and enjoyment. You can buy these articles against money but it is not necessary that you do experience comfort and enjoyment.
Again, after having understood this, if we look closely at what happens to the consumers of ربا riba, we shall find that they have everything in the world except what we know as real peace and comfort. So intoxicated they are in turning their ten million into fifteen and fifteen into twenty that they have no time to eat, or dress up, or be with their wives and children. There are factories to take care of. There are foreign ships to watch. Anxieties after anxieties chase them day and night. With them they sleep and with them they rise. How terrible of these crazy people who have confused comfort with articles of comfort, and therefore, they are far away from it.
This is a view of their so-called 'comfort'. Now let us think of their ideas of status, prestige and fair name. The fact is that such people become hard-hearted and merciless. Taking advantage of the poverty of the poor and the low income of the low-income people becomes their very occupation. Like parasites, they suck their blood to feed their own bodies. Since that is that, it is just not possible that people will ever respect them. Revealing are the accounts of the money-lenders of India and the Jews of Syria. If you see them as they are, you will find that their coffers are filled with gold and silver and precious stones yet they are given no respect in any group of human beings in any corner of the world. Moreover, the inevitable outcome of this cruel practice of theirs is that the poor start grudging and hating them, so much so that in the world of today most wars are an expression of this grudge and hate. It is the confrontation between labour and capital that introduced the ideologies of socialism and communism in the world. The subversive activities of communism are a result of this grudge and hate. The whole world has become a burning cauldron of killings and confrontations because of these. This much accounts for their personal comfort and social prestige. Experience bears out that ribs-earnings never make even the life of their children pleasant. Either the earnings go to waste or, because of its curse, they too, remain disgraced and deprived of the real fruits of wealth. People may perhaps be deceived by the example of the ribs-consumers of the West, wondering how rich they all are and how do their next and their next generations flourish. To this, I have already answered by presenting a brief outline of their so-called prosperity.
Here it can only be added that they really are like some man-eater who nurses his body by feeding on the blood of other human beings, and then a group of some such people go to live in a community of their own, and you take someone to that locality to show him how healthy and prosperous all of them happen to be. But an intelligent visitor who is interested in the welfare of humanity will never want to limit his visit to this locality alone; on the contrary, he would also want to see those localities where the blood of people has been sucked dry leaving them half dead. One who has seen the totality of such localities can never be happy with the locality of fat man-eaters. He can never say that this act of theirs is the way of human progress; on the contrary, he will have no option but to declare this as destruction of all that is human. Set against this is the case of those who give صدقہ sadaqah and خیرات khayrat. You will never find them running after money so anxiously. They may have lesser articles of comfort but they shall be found having more satisfaction and peace of heart, which is real comfort, as compared to those who have all those supporting articles. Consequently, they shall be looked at with respect and admiration by every human being of the world.
يَمْحَقُ اللَّـهُ الرِّبَا وَيُرْبِي الصَّدَقَاتِ
Allah destroys ربا riba and nourishes charities.
In short, the above statement of the verse is very clear in relation to the Hereafter. However, if we wish to understand, with a little effort, it is equally open in respect of this worldly life. This is what is meant by the hadith in which the Holy Prophet said:
ان الربو و اِن کثر فاِن عاقبتہ تصیر الی قل
No matter how much ربا riba increases, it will decrease ultimately. (Musnad Ahmad and Ibn Majah)
At the end of the verse (276), it is said: وَاللَّـهُ لَا يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ ; which means that Allah Almighty does not like any disbeliever, any sinner. Here it has been indicated that those who just do not hold riba ربا as حرام حرام haram have fallen into kufr کفر (disbelief); and those who do know it to be حرام haram, yet get involved with it, are sinners, transgressors or fasiq فاسق .
Pumupuksa si Allāh ng salaping galing sa patubo at nag-aalis Siya nito, sa pisikal na kahulugan sa pamamagitan ng pagsira rito at tulad niyon, o sa espirituwal na kahulugan sa pamamagitan ng pag-aalis ng biyaya mula rito. Nagdaragdag Siya sa mga kawanggawa at nagpapalago Siya sa mga ito sa pamamagitan ng pag-iibayo sa gantimpala sa mga ito sapagkat ang magandang gawa ay may ganting sampung tulad nito hanggang sa pitong daang ulit hanggang sa maraming ulit. Nagpapala Siya sa mga yaman ng mga nagkakawanggawa. Si Allāh ay hindi umiibig sa bawat mapagmatigas na tagatangging sumampalataya, na nagtuturing ng pagpapahintulot sa ipinagbabawal, na nagpupumilit sa mga pagsuway at mga kasalanan.
Allah annihile les revenus usuriers, soit matériellement en les faisant disparaître, soit spirituellement en en ôtant la bénédiction tandis qu’il augmente les aumônes et les fructifie en démultipliant leur récompense. En effet, une bonne action est rétribuée de dix à sept cent fois son équivalent, voire plus. De plus, Il bénit les richesses de ceux qui font l’aumône. Allah n’aime pas les mécréants obstinés qui déclarent l’illicite licite et qui persistent dans la désobéissance et les péchés.
Allah će uništiti kamatni imetak, bilo fizičkim uništavanjem ili apstraktnim time što u njemu neće dati bereketa, dok će uvećati sadaku uvećanjem njene nagrade. Nagrada za dobro djelo je od deset do sedamsto puta veća, pa i više od toga. Uzvišeni Allah će blagosloviti imetak onih koji udjeljuju, a On ne voli prkosne nevjernike, koji ohalaljuju haram i koji su ogrezli u griješenju.
Allāh distrugge il denaro proveniente dall'usura, lo elimina o lo vanifica, o cose simili, o lo priva della Sua benedizione, mentre moltiplica la Sua ricompensa a coloro che compiono molte elargizioni. La buona azione viene moltiplicata da dieci fino a settecento volte o più. Benedice il denaro dei benefattori, e Allāh non ama nessun miscredente ostinato che considera l'illecito lecito e che persevera nei peccati e nei misfatti.
Allah sẽ hủy hoại tài sản thu gom được từ hình thức Riba, hoặc nó sẽ tiêu tan thật sự hoặc nó vẫn tồn tại nhưng mất đi Barakah (hồng phúc). Đối với tài sản làm Sadaqah (bố thí) thì sẽ được Allah gia tăng và sẽ được Ngài nhân ân phước lên nhiều thêm theo tiêu chuẩn cứ một ân phước được nhân lên mười và có thể lên đến bảy trăm lần hoặc nhiều hơn nữa, đồng thời được Ngài gia tăng thêm Barakah cho người làm Sadaqah. Quả thật, Allah không yêu thương những người vô đức tin ương ngạnh đã dám cho phép làm điều Haram và đã xem thường tội lỗi.
Al‑lah quita ganancia a los ingresos de la usura, ya sea materialmente, haciéndolos desaparecer, o espiritualmente, quitándoles toda bendición, mientras que, por el contrario, aumenta las caridades y las hace fructificar multiplicando su recompensa. En efecto, una buena acción es recompensada de diez a setecientas veces, y tal vez más. Al‑lah bendice las riquezas de aquellos que cumplen con la caridad. Al‑lah no ama a los obstinados que declaran lícito lo ilícito y que persisten en la desobediencia y los pecados.
Allah wipes out usury either by actually destroying it or by removing His blessing. Yet He increases charity and makes it grow by multiplying its reward by ten times up to seven hundred times or even more, and blesses those that give charity from their wealth. Allah does not love a stubborn disbeliever who considers the prohibited as lawful and persists in sins.
Allah Does Not Bless Riba
Allah states that He destroys Riba, either by removing this money from those who eat it, or by depriving them of the blessing, and thus the benefit of their money. Because of their Riba, Allah will torment them in this life and punish them for it on the Day of Resurrection. Allah said,
قُل لاَّ يَسْتَوِى الْخَبِيثُ وَالطَّيِّبُ وَلَوْ أَعْجَبَكَ كَثْرَةُ الْخَبِيثِ
(Say: "Not equal are Al-Khabith (evil things) and At-Tayyib (good things), even though the abundance of Al-Khabith may please you") 5:100
وَيَجْعَلَ الْخَبِيثَ بَعْضَهُ عَلَى بَعْضٍ فَيَرْكُمَهُ جَمِيعاً فَيَجْعَلَهُ فِى جَهَنَّمَ
(And put the wicked (disbelievers and doers of evil deeds) one over another, heap them together and cast them into Hell) 8:37, and,
وَمَآ ءَاتَيْتُمْ مِّن رِّباً لِّيَرْبُوَاْ فِى أَمْوَالِ النَّاسِ فَلاَ يَرْبُواْ عِندَ اللَّهِ
(And that which you give in gift (to others), in order that it may increase (your wealth by expecting to get a better one in return) from other people's property, has no increase with Allah) 30:39.
Ibn Jarir said that Allah's statement,
يَمْحَقُ اللَّهُ الْرِّبَواْ
(Allah will destroy Riba) is similar to the statement reported of `Abdullah bin Mas`ud, "Riba will end up with less, even if it was substantial." Imam Ahmad recorded a similar statement in Al-Musnad.
Allah Increases Charity, Just as One Raises His Animal
Allah's statement,
وَيُرْبِى الصَّدَقَـتِ
(And will give increase for Sadaqat) means, Allah makes charity grow, or He increases it. Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«مَنْ تَصَدَّقَ بِعَدْلِ تَمْرَةٍ مِنْ كَسْبٍ طَيِّبٍ، وَلَا يَقْبَلُ اللهُ إِلَّا الطَّيِّبَ، فَإِنَّ اللهَ يَتَقَبَّلُهَا بِيَمِينِهِ، ثُمَّ يُرَبِّيهَا لِصَاحِبِهِ، كَمَا يُرَبِّي أَحَدُكُمْ فَلُوَّهُ حَتَّى تَكُونَ مِثْلَ الْجَبَل»
(Whoever gives in charity what equals a date from honest resources, and Allah only accepts that which is good and pure, then Allah accepts it with His right (Hand) and raises it for its giver, just as one of you raises his animal, until it becomes as big as a mountain.)
This was recorded in the book of Zakah.
Allah Does not Like the Disbelieving Sinners
Allah's statement,
وَاللَّهُ لاَ يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ
(And Allah likes not the disbelievers, sinners) indicates that Allah does not like he who has a disbelieving heart, who is a sinner in tongue and action. There is a connection between the beginning of the Ayah on Riba and what Allah ended it with. Those who consume Riba are not satisfied with the permissible and pure resources that Allah provided them. Instead, they try to illegally acquire people's money by relying on evil methods. This demonstrates their lack of appreciation for the bounty that Allah provides.
Praising Those Who Thank Allah
Allah praised those who believe in His Lordship, obey His commands, thank Him and appreciate Him. They are those who are kind to His creation, establish prayer and give charity due on their money. Allah informed them of the honor that He has prepared for them and that they will be safe from the repercussions of the Day of Resurrection. Allah said,
إِنَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ وَأَقَامُواْ الصَّلَوةَ وَآتَوُاْ الزَّكَوةَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ
(Truly, those who believe, and do deeds of righteousness, and perform the Salah and give Zakah, they will have their reward with their Lord. On them shall be no fear, nor shall they grieve.)
Allah akan membinasakan dan melenyapkan harta yang diperoleh dari riba, baik secara kongkret dengan hilang atau rusaknya harta tesebut, maupun secara abstrak dengan hilangnya berkah dari harta tersebut. Sebaliknya, Allah akan menambah dan mengembangkan sedekah dengan melipatgandakan pahalanya, sehingga satu kebajikan akan dibalas dengan sepuluh kebaikan hingga 700 kali lipat, bahkan tidak terhingga. Allah akan memberikan berkah-Nya kepada harta orang-orang yang bersedekah. Allah tidak menyukai orang-orang yang kafir lagi ingkar, menghalalkan apa yang diharamkan, dan bergelimang maksiat dan dosa.
Allah, faizden gelen malı somut olarak telef eder yahut soyut anlamda içerisindeki bereketi alıp, giderir. Sadakaların ise karşılığını kat kat vererek arttırır ve sadaka verenlerin mallarını çoğaltır. Her iyilik on mislinden yedi yüz misline kadar karşılık bulur. Sadaka verenlerin mallarına bereket verir. Allah, hiçbir inatçı, haramı helal sayan, isyana ve günah işlemeye devam eden kâfiri sevmez.
Şüphesiz Allah'a iman edip resulüne tabi olanlar, salih amel işleyenler, namazı Allah'ın emrettiği gibi tam bir şekilde kılanlar ve zekâtı hak eden kimselere verenler için Rableri katında mükâfatları vardır. Karşılaşacakları şeylere dair onlar için bir korku yoktur ve onlar gelip geçen dünya ve onun nimetleri hususunda da mahzun olmayacaklardır.
Man has not been sent into this world to hoard wealth. All the good things of this life are meant for the next world. Man has been sent into this world so that it may be judged whether or not he has developed those qualities that would qualify him to inherit the world of Paradise in the Hereafter. Those adjudged fit to dwell in Paradise will be separated from the unfit, and the latter will be consigned to hell. Practicing charity (sadaqah) means giving one’s wealth to the needy for the sake of God, while engaging in usury means giving one’s wealth in order to exploit others. Sadaqah is an indication of the fact that man wants to see the massive array of God’s blessings in the next world, whereas usury is indicative of the fact that he wants to amass fortunes in this world itself. The alms-giver and the usurer are two different types of individuals. It is not possible that they will both have the same fate in the Hereafter. Only those find the world who have worked hard for it; similarly, only those will find the Hereafter who have sacrificed their wealth in order to receive God’s blessings in the Hereafter.
The third verse (277) mentions the great reward of peace and comfort that awaits the truly believing and practising Muslims, who are steadfast in Salah نماز and زکاۃ Zakah. Since, in the verse previous to this, the punishment of Hell and the disgrace the consumers of ربا riba will be facing was mentioned, so in accordance with the general style of the noble Qur'an, the merit - in آخرۃ Akhirah - of the believing-practising Muslims, those steadfast in Salah نماز and زکاۃ Zakah, was mentioned alongside.
Aquellos que creen en Al‑lah, siguen a Su Mensajero, incrementan los actos devocionales, realizan la oración como fue prescrita por Al‑lah, y dan la caridad obligatoria a aquellos que la merecen, obtendrán su recompensa ante el Señor. No sentirán temor por lo que encontrarán en el Más Allá ni tristeza por las carencias en este mundo.
Sesungguhnya orang-orang yang beriman kepada Allah, mengikuti Rasul-Nya, beramal saleh, menunaikan salat secara sempurna sesuai dengan ketentuan syariat, dan membayarkan zakat kepada orang yang berhak menerimanya, mereka itu akan mendapatkan ganjaran dari Tuhan mereka, tidak ada ketakutan bagi mereka dalam menghadapi urusan di masa depan, dan tidak bersedih atas kesenangan dan kenikmatan dunia yang tidak mereka dapatkan.
In verità coloro che credono in Allāh e seguono il Suo Messaggero e hanno compiuto buone azioni e hanno eseguito la preghiera nella sua completezza, secondo ciò che Allāh ha prescritto, e hanno elargito la Zakētالزكاة, prelevandola dai loro beni, a coloro che la meritano, otterranno la loro ricompensa presso il loro Dio. Costoro non devono temere per l'avvenire dei loro affari, né saranno tristi per il benessere che hanno perduto in questa vita.
Tunay na ang mga sumampalataya kay Allāh at sumunod sa Sugo Niya, gumawa ng mga gawang maayos, nagsagawa ng pagdarasal nang lubusan ayon sa isinabatas ni Allāh, at nagbigay ng zakāh ng mga yaman nila sa sinumang nagiging karapat-dapat dito ay ukol sa kanila ang gantimpala sa kanila sa ganang Panginoon nila. Walang pangamba sa kanila sa kahaharapin nila kabilang sa mga nauukol sa kanila ni sila ay malulungkot sa nakaalpas sa kanila mula sa Mundo at kaginhawahan nito.
Ceux qui croient en Allah, suivent Son Messager, multiplient les actes de piété, accomplissent la prière selon ce qui a été prescrit par Allah et s’acquittent de l’aumône légale en la remettant à ceux qui la méritent, ceux-là trouveront leur récompense auprès de leur Seigneur. Ils n’éprouveront aucune crainte au sujet de ce qu’ils connaîtront dans l’au-delà ni ne seront affligés pour ce qu’ils auront manqué des délices de ce bas monde.
Quả thật những ai đã có đức tin nơi Allah và tuân theo Thiên Sứ của Ngài, luôn hành động ngoan đạo, hoàn thành bổn phận Salah đúng theo giáo luật của Allah và xuất Zakat cho người xứng đáng, họ chắc chắn sẽ hưởng được ân phước nơi Thượng Đế của họ, họ sẽ không lo sợ về tương lai của mình và không tiếc nuối mọi thứ đã qua ở trần gian.
Doista oni koji vjeruju u Allaha, slijede Njegovog Poslanika, čine dobra djela, namaz obavljaju potpuno, onako kako je Allah propisao, i zekat daju iz svojih imetaka onima koji ga zaslužuju – imat će nagradu za to kod Gospodara svoga, i neće strahovati od onoga što ih u budućnosti čeka, niti će tugovati za onim što ih je u prošlosti mimoišlo od dunjalučkih ukrasa i užitaka.
Those who have faith in Allah, follow His Messenger, do good actions, fulfil their prayers in a complete manner and give Zakat to those deserving it, they shall receive their reward from their Lord and shall not have any fear for their future nor any grief over anything they missed in the worldly life.
The gist of the fourth verse (278): يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّـهَ وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا إِن كُنتُم مُّؤْمِنِينَ those who believe, fear Allah and give up what still remains of the riba if you are believers" is that, after the revelation that prohibited riba, the giving and taking of the amount of ربا riba that remained due against anyone was also prohibited.
Explaining this, it can be said that ربا riba was rampant all over Arabia before it was prohibited by revelation. When verses earlier than the present one brought forth its prohibition, Muslims - following their Qur'an-oriented habit - abandoned all their ربا riba-related dealings. But some people had claims of unpaid ربا riba amounts on some others. In that connection, it so happened that Banu Thaqif and Banu Makhzum, two Arab tribes, had mutual ربا riba dealings and people from Banu Thaqif had claims of unpaid ربا riba amounts against Banu Makhznm. When Banu Makhzum became Muslims they, after having made their commitment to Islam, thought it to be impermissible to pay back the amount of ربا riba due. On the other side were Banu Thaqif; their people started pressing their claim. Since these people had become Muslims, but did have a mutual peace agreement, the people of Banu Makhzum told them that they had now entered the fold of Islam and had no intention of spending their Islamic earnings in paying off ربا riba.
This dispute rose in Makkah. That was a time after the conquest of Makkah. Sayyidna Muadh ؓ (according to another report, Sayyidna ` Attab ibn 'Asid ؓ was the Amir of Makkah, governor of the city, appointed by the Holy Prophet ﷺ . He reported this dispute in writing to him requesting his guidance. It was in this background that this verse of the Qur'an was revealed, the gist of which is that all previous dealings involving ربا riba should be terminated after entry into the fold of Islam, also no previous riba amount should be realized. The principal was all that could be taken.
When this Islamic law was enforced, the Muslims were already bound by it. The non-Muslim tribes who had accepted the Islamic law as party in peace treaties, they too, were bound by it. But, in spite of this, when the Holy Prophet ﷺ announced this law in his famous address of the Last Hajj (حجۃ الوداع), he made it a point to say that this law does not carry behind it the financial interest of any individual, or nation, or Muslims themselves. This has been brought into force to reconstruct, reform and better the whole humanity. Therefore, first of all, we let go large amounts of ربا riba owed by non-Muslims to Muslims. Now they too should have no excuse in leaving off the amount of ربا riba they claimed. As he said in his Address:
الا اَن کل ربا کان فی الجاھلیہ موضوع عنکم کلہ لکم رؤس اموالکم لا تظلمون ولا تظلمون و اول ربا موضوع ربا العباس بن عبد المطلب کلہ (ابن کثیر بحوالہ ابن ابی حاتم)
which means that the ربا riba content of all ربا riba dealings made in the age
of ignorance stood forsaken. Now everyone will get the principal and no one will get the extra amount of ربا riba. 'Neither shall you be able to do injustice to anyone by charging an increased amount, nor shall anyone be able to do injustice to you by decreasing the amount of your principal.' And the first ربا riba that was surrendered was the ربا riba of Sayyidna ` Abbas ibn ` Abd al-Muttalib ؓ ، large amounts of which were due on non-Muslims in the form of ربا riba.
The subject verse refers to this happening and sets out the injunction to leave off all standing ربا riba amounts.
As the verse opens addressed to Muslims, they were first given the command of اتَّقُوا اللَّـهَ that is, 'fear Allah.' Given after that was the injunction covering the real issue. This is the same unique style of the Qur'an which distinguishes it from all the law books of the world. When a law, which is somewhat difficult to act upon, is given, it has the prefixes and suffixes of accountability of deeds before Allah Almighty, and the punishment and reward of the Hereafter, so that Muslim minds and hearts become prepared to act upon it; the injunction is announced after that. Here too, the forsaking of the amount of matured ربا riba could weigh heavy on human disposition, therefore, said first was اتَّقُوا اللَّـهَ (fear Allah). After that, came the injunction: وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا that is, 'leave off ربا riba that remains.' Towards the end of the verse it was said: إِن كُنتُم مُّؤْمِنِين that is, 'if you are believers.' Here it was indicated that ‘Iman (faith, belief) requires that Divine injunctions should be followed faithfully. Acting otherwise negates ایمان 'Iman. Since this injunction was somewhat heavy on temperaments, اتَّقُوا اللَّـهَ (Fear Allah) was added before it, and; إِن كُنتُم مُّؤْمِنِين (If you are believers) after it.
O mga sumampalataya kay Allāh at sumunod sa Sugo Niya, mangamba kayo kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya at tumigil kayo sa paghiling sa anumang natira mula sa mga yamang galing sa patubo sa nasa mga tao kung kayo ay totoong mga mananampalataya kay Allāh at sa isinaway Niya sa inyo na patubo.
O voi che credete in Allāh e seguite il Suo Messaggero, temete Allāh obbedendo ai Suoi ordini e rispettando i Suoi divieti, e non rivendicate il denaro che avete prestato alla gente tramite usura, se credete davvero in Allāh e in ciò che vi ha vietato riguardo l'usura.
Hỡi những người đã có đức tin nơi Allah và tuân theo Thiên Sứ của Ngài, các ngươi hãy kính sợ Allah mà tuân thủ mọi sắc lệnh của Ngài và tránh xa những gì Ngài đã cấm; các người hãy từ bỏ mọi hình thức kiếm lời từ hình thức Riba nếu các ngươi đích thực là những người có đức tin nơi Allah và nơi những gì Ngài đã cấm các người từ hình thức Riba.
Ô ceux qui croyez en Allah et suivez Son Messager, craignez Allah en obéissant à Ses commandements et en délaissant ce qu’Il a interdit, cessez de réclamez les revenus usuriers que les gens vous doivent, si vous croyez véritablement en Allah, et respectez la défense qu’Il vous a faite de pratiquer l’usure.
O vi koji vjerujete u Allaha i slijedite Njegovog Poslanika, bojte se Allaha činjenjem onoga što vam je naredio i klonjenjem onoga što vam je zabranio, i nemojte potraživati od ljudi kamatu koju ste im kao dug uračunali, ako istinski vjerujete u Allaha i u to da je zabranio kamatu.
O you who have faith in Allah and follow His Messenger, fear Allah by fulfilling His instructions and avoiding His prohibitions, and do not demand any usury owed to you that remains with people, if you truly have faith in Allah and in His prohibitions.
The Necessity of Taqwa and Avoiding Riba
Allah commands His believing servants to fear Him and warns them against what would bring them closer to His anger and drive them away from His pleasure. Allah said,
يأَيُّهَا الَّذِينَ ءَامَنُواْ اتَّقُواْ اللَّهَ
(O you who believe! Have Taqwa of Allah) meaning, fear Him and remember that He is watching all that you do.
وَذَرُواْ مَا بَقِىَ مِنَ الرِّبَواْ
(And give up what remains of Riba) meaning, abandon the Riba that people still owe you upon hearing this warning,
إِن كُنتُم مُّؤْمِنِينَ
(if you indeed have been believers) believing in the trade that He allowed you and the prohibition of Riba. Zayd bin Aslam, Ibn Jurayj, Muqatil bin Hayyan and As-Suddi said that this Ayah was revealed about Bani `Amr bin `Umayr, a sub-tribe of Thaqif, and Bani Al-Mughirah, from the tribe of Bani Makhzum, between whom were outstanding transactions of Riba leftover from time of Jahiliyyah. When Islam came and both tribes became Muslims, Thaqif required Bani Al-Mughirah to pay the Riba of that transaction, but Bani Al-Mughirah said, "We do not pay Riba in Islam." `Attab bin Usayd, the Prophet's deputy on Makkah, wrote to the Messenger of Allah about this matter. This Ayah was then revealed and the Messenger of Allah conveyed it to `Attab,
يأَيُّهَا الَّذِينَ ءَامَنُواْ اتَّقُواْ اللَّهَ وَذَرُواْ مَا بَقِىَ مِنَ الرِّبَواْ إِن كُنتُمْ مُّؤْمِنِينَ
فَإِن لَّمْ تَفْعَلُواْ فَأْذَنُواْ بِحَرْبٍ مّنَ اللَّهِ وَرَسُولِهِ
(O you who believe! Be afraid of Allah and give up what remains (due to you) from Riba (from now onward), if you are (really) believers. And if you do not do it, then take a notice of war from Allah and His Messenger.)
They said, "We repent to Allah and abandon whatever is left of our Riba", and they all abandoned it This Ayah serves as a stern threat to those who continue to deal in Riba after Allah revealed this warning.
Riba Constitutes War Against Allah and His Messenger
Ibn Jurayj said that Ibn `Abbas said that,
فَأْذَنُواْ بِحَرْبٍ
(then take a notice of war) means, "Be sure of a war from Allah and His Messenger." He also said, "On the Day of Resurrection, those who eat Riba will be told, `take up arms for war."' He then recited,
فَإِن لَّمْ تَفْعَلُواْ فَأْذَنُواْ بِحَرْبٍ مِّنَ اللَّهِ وَرَسُولِهِ
(And if you do not do it, then take a notice of war from Allah and His Messenger.)
`Ali bin Abi Talhah said that Ibn `Abbas said about,
فَإِن لَّمْ تَفْعَلُواْ فَأْذَنُواْ بِحَرْبٍ مِّنَ اللَّهِ وَرَسُولِهِ
(And if you do not do it, then take a notice of war from Allah and His Messenger,) "Whoever kept dealing with Riba and did not refrain from it, then the Muslim Leader should require him to repent. If he still did not refrain from Riba, the Muslim Leader should cut off his head."
Allah then said,
وَإِن تُبتُمْ فَلَكُمْ رُءُوسُ أَمْوَلِكُمْ لاَ تَظْلِمُونَ
(But if you repent, you shall have your capital sums. Deal not unjustly) by taking the Riba,
وَلاَ تُظْلَمُونَ
(And you shall not be dealt with unjustly) meaning, your original capital will not diminish. Rather, you will receive only what you lent without increase or decrease. Ibn Abi Hatim recorded that `Amr bin Al-Ahwas said, "The Messenger of Allah gave a speech during the Farewell Hajj saying;
«أَلَا إِنَّ كُلَّ رِبًا كَانَ فِي الْجَاهِلِيَّةِ، مَوْضُوعٌ عَنْكُمْ كُلُّهُ، لَكُمْ رُؤُوسُ أَمْوَالِكُم لَا تَظْلِمُونَ وَلَاتُظْلَمُونَ، وَأَوَّلُ رِبًا مَوْضُوعٍ، رِبَا الْعَبَّاسِ بْنِ عَبْدِالْمُطَّلِبِ مَوْضُوعٌ كُلُّه»
(Verily, every case of Riba from the Jahiliyyah is completely annulled. You will only take back your capital, without increase or decrease. The first Riba that I annul is the Riba of Al-`Abbas bin `Abdul-Muttalib, all of it is annulled.)
Being Kind to Debtors Who Face Financial Difficulties
Allah said,
وَإِن كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَى مَيْسَرَةٍ وَأَن تَصَدَّقُواْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ
(And if the debtor is having a hard time, then grant him time till it is easy for him to repay; but if you remit it by way of charity, that is better for you if you did but know.) Allah commands creditors to be patient with debtors who are having a hard time financially,
وَإِن كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَى مَيْسَرَةٍ
(And if the debtor is having a hard time (has no money), then grant him time till it is easy for him to repay.)
During the time of Jahiliyyah, when the debt came to term, the creditor would say to the debtor, "Either pay now or interest will be added to the debt."
Allah encouraged creditors to give debtors respite regarding their debts and promised all that is good, and a great reward from Him for this righteous deed,
وَأَن تَصَدَّقُواْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ
(But if you remit it by way of charity, that is better for you if you did but know) meaning, if you forfeit your debts and cancel them completely.
Imam Ahmad recorded that Sulayman bin Buraydah said that his father said, "I heard the Messenger of Allah ﷺ say,
«مَنْ أَنْظَرَ مُعْسِرًا، فَلَهُ بِكُلِّ يَوْمٍ مِثْلُهُ صَدَقَة»
(Whoever gives time to a debtor facing hard times, will gain charity of equal proportions for each day he gives.)
I also heard the Prophet say,
«مَنْ أَنْظَرَ مُعْسِرًا، فَلَهُ بِكُلِّ يَوْمٍ مِثْلُهُ صَدَقَة»
(Whoever gives time to a debtor facing hard times, will earn charity multiplied two times for each day he gives.) I said, `O Messenger of Allah! I heard you say, `Whoever gives time to a debtor facing hard times, will gain charity of equal proportions for each day he gives.' I also heard you say, `Whoever gives time to a debtor facing hard times, will earn charity multiplied by two times for each day he gives.' He said,
«لَهُ بِكُلِّ يَومٍ مِثْلُهُ صَدَقَةٌ قَبْلَ أَنْ يَحِلَّ الدَّيْنُ، فَإِذَا حَلَّ الدَّيْنُ فَأَنْظَرَهُ، فَلَهُ بِكُلِّ يَوْمٍ مِثْلَاهُ صَدَقَة»
(He will earn charity of equal proportions for each day (he gives time) before the term of the debt comes to an end, and when the term comes to an end, he will again acquire charity multiplied by two times for each day if he gives more time.)"
Ahmad recorded that Muhammad bin Ka`b Al-Qurazi said that Abu Qatadah had a debt on a man, who used to hide from Abu Qatadah when he looked for him to pay what he owed him. One day, Abu Qatadah came looking for the debtor and a young boy came out, and he asked him about the debtor and found out that he was in the house eating. Abu Qatadah said in a loud voice, "O Fellow! Come out, for I was told that you are in the house." The man came out and Abu Qatadah asked him, "Why are you hiding from me" The man said, "I am having a hard time financially, and I do not have any money." Abu Qatadah said, "By Allah, are you truly facing a hard time" He said, "Yes." Abu Qatadah cried and said, "I heard the Messenger of Allah ﷺ say,
«مَنْ نَفَّسَ عَنْ غَرِيمِهِ أَوْ مَحَا عَنْهُ،كَانَ فِي ظِلِّ الْعَرْشِ يَوْمَ الْقِيَامَة»
(Whoever gives time to his debtor, or forgives the debt, will be in the shade of the Throne (of Allah) on the Day of Resurrection.)"
Muslim also recorded this Hadith in his Sahih.
Al-Hafiz Abu Ya`la Al-Mawsili recorded that Hudhayfah said that the Messenger of Allah ﷺ said,
«أُتِيَ اللهُ بِعَبْدٍمِنْ عَبِيدِهِ يَوْمَ الْقِيَامَةِ قَالَ: مَاذَا عَمِلْتَ لِي فِي الدُّنْيَا؟ فَقَالَ: مَا عَمِلْتُ لَكَ يَا رَبِّ مِثْقَالَ ذَرَّةٍ فِي الدُّنْيَا أَرْجُوكَ بِهَا قَالَهَا ثَلَاثَ مَرَّاتٍ قَالَ الْعَبْدُعِنْدَ آخِرِهَا: يَا رَبِّ إِنَّكَ كُنْتَ أَعْطَيْتَنِي فَضْلَ مَالٍ، وَكُنْتُ رَجُلًا أُبَايِعُ النَّاسَ، وَكَانَ مِنْ خُلُقِي الْجَوازُ، فَكُنْتُ أُيَسِّرُ عَلَى الْمُوسِرِ وَأُنْظِرُ الْمُعْسِرَ، قَالَ: فَيَقُولُ اللهُ عَزَّوَجَلَّ: أَنَا أَحَقُّ مَنْ يُيَسِّرُ، ادْخُلِ الْجَنَّة»
(On the Day of Resurrection, one of Allah's servants will be summoned before Him and He will ask him, "What deeds did you perform for Me in your life" He will say, "O Lord! In my life, I have not performed a deed for Your sake that equals an atom," three times. The third time, the servant will add, "O Lord! You granted me wealth and I used to be a merchant. I used to be lenient, giving easy terms to those well-off and giving time to the debtors who faced hard times." Allah will say, "I Am the Most Worthy of giving easy terms. Therefore, enter Paradise.")
Al-Bukhari, Muslim and Ibn Majah also recorded this Hadith from Hudhayfah, and Muslim recorded a similar wording from `Uqbah bin `Amir and Abu Mas`ud Al-Badri. Allah further advised His servants, by reminding them that this life will soon end and all the wealth in it will vanish. He also reminded them that the Hereafter will surely come, when the Return to Him will occur, and that He will hold His creation accountable for what they did, rewarding them or punishing them accordingly. Allah also warned them against His torment,
وَاتَّقُواْ يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لاَ يُظْلَمُونَ
(And have Taqwa for the Day when you shall be brought back to Allah. Then every person shall be paid what he earned, and they shall not be dealt with unjustly.)
It was reported that this was the last Ayah revealed from the Glorious Qur'an. An-Nasa'i recorded that Ibn `Abbas said, "The last Ayah to be revealed from the Qur'an was,
وَاتَّقُواْ يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لاَ يُظْلَمُونَ
(And have Taqwa for the Day when you shall be brought back to Allah. Then every person shall be paid what he earned, and they shall not be dealt with unjustly.")
This is the same narration reported by Ad-Dahhak and Al-`Awfi from Ibn `Abbas.
Wahai orang-orang yang beriman kepada Allah dan mengikuti Rasul-Nya! Takutlah kalian kepada Allah dengan cara menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya, dan janganlah kalian menuntut harta riba yang tersisa untuk kalian di tangan orang lain, jika kalian benar-benar beriman kepada Allah dan percaya akan keharaman harta riba.
Ey Allah’a iman eden ve resulüne uyanlar! Emirlerini yerine getirip yasaklarından kaçınmak suretiyle Allah'tan korkun. Gerçekten müminler iseniz Allah'ın yasaklamış olduğu faizi ve insanların yanında size ait olan faiz mallarından geri kalanı istemeyi bırakın.
Ustedes que creen en Al‑lah y siguen a Su Mensajero, teman a Al‑lah, obedezcan Sus mandatos, respeten lo que Él ha prohibido y desistan de reclamar los intereses usureros que la gente les debe, si verdaderamente creen en Al‑lah y respetan la prohibición que les ha hecho sobre la práctica de la usura.
Jika kalian tidak melakukan apa yang diperintahkan kepada kalian maka ketahuilah dan yakinilah akan adanya pernyataan perang dari Allah dan Rasulullah-Nya. Jika kalian kembali kepada Allah dan meninggalkan kebiasan mengambil riba, maka kalian tetap berhak atas modal yang kalian pinjamkan. Kalian tidak boleh menzalimi seseorang dengan memungut tambahan (bunga) atas modal kalian. Dan kalian juga tidak dizalimi dengan dikurangi modal kalian.
Si no hacen lo que se les ha ordenado tengan certeza que Al‑lah y Su Mensajero les declaran la guerra, pero si se arrepienten y abandonan la usura, tienen derecho a reclamar el capital original que han prestado. No perjudicarán a nadie tomando más de lo que corresponde a su capital ni serán perjudicados recibiendo menos.
Ako ne učinite ono što vam je naređeno, znajte i budite uvjereni da vam slijedi rat od Allaha i Njegovog Poslanika. Ukoliko se pokajete Allahu i ostavite kamatu, pripada vam glavnica imetka koji ste pozajmili, tako da nikom ne činite nepravdu uzimanjem viška preko glavnice imetka, i da niko vama ne čini nepravdu vraćanjem manje od glavnice imetka.
If you do not obey the sacred law, then be aware and certain of war with Allah and His Messenger. If you repent to Allah and leave usury, then you can keep the initial amount that you had given as a loan from your capital, in a manner that does not wrong anyone by taking more than your initial capital and does not wrong you by making you receive less than it.
Si vous ne faites pas ce qui vous a été ordonné, sachez et soyez certains qu’Allah et son Messager vous déclarent la guerre ; mais si vous vous repentez à Allah et délaissez l’usure, vous avez droit aux capitaux que vous avez prêtés. Vous ne léserez personne en prenant plus que ces capitaux ni ne serez lésés en prenant moins.
Eğer emrolunduğunuz şeyi yapmazsanız, bunun Allah’a ve elçisine karşı açılmış bir savaş olduğunu kesinlikle bilin. Şayet Allah'a tövbe eder ve faizi terk ederseniz, borç verdiğiniz ana paranız sizindir. Böylece ana paranızın üzerine ilave olarak bir şey almamak sureti ile kimseye zulmetmemiş ve malın eksiltilmemesi ile de zulme uğramamış olursunuz.
Ngunit kung hindi kayo gumawa sa ipinag-utos sa inyo, alamin ninyo at tumiyak kayo ng isang digmaan mula kay Allāh at sa Sugo Niya. Kung nagbalik-loob kayo kay Allāh at umiiwan kayo sa patubo ay ukol sa inyo ang halaga ng ipinautang ninyo mula sa puhunan ng mga salapi ninyo. Hindi kayo lalabag sa katarungan sa isa man sa pamamagitan ng pagkuha ng labis sa puhunan ng salapi inyo at hindi kayo lalabagin sa katarungan sa pamamagitan ng pagbawas mula sa puhunan.
Se non fate ciò che vi e stato ordinato, siate certi che siete in conflitto con Allāh e con il Suo Messaggero, e se tornate pentiti ad Allāh ed abbandonate l'usura, avrete l'equivalente del vostro capitale di ciò che avete prestato; non siate ingiusti con nessuno, ricevendo più di quanto avete prestato: In questo modo, non sarà fatto mancare nulla ai vostri averi.
Nếu các ngươi không tuân theo mọi điều Ngài ra lệnh thì các ngươi hãy chuẩn bị tiếp đón một cuộc chiến từ Allah và Thiên Sứ của Ngài. Tuy nhiên, khi các ngươi biết lỗi mà sám hối và từ bỏ Riba thì các ngươi được quyền lấy lại đúng số tiền gốc đã cho vay, các ngươi sẽ không gây bất công cho ai và bản thân cũng không bị thiệt thòi gì.
After that, in the fifth verse (279), severe warning has been given to those who act contrary to this injunction. They are told if they do not abandon ربا riba, they must face a declaration of war from Allah Almighty and His Messenger. So severe is this warning that any other warning of such severity does not appear anywhere in the Qur'an in relation to any other sin, no matter how great, except kufr (disbelief), of course. The verse then closes with the words: وَإِن تُبْتُمْ فَلَكُمْ رُؤسُ أَمْوَالِكُمْ that is, 'if you repent and resolve to leave off the remaining amount of ربا riba in future, you will get your principal. Neither will you be able to do injustice to anyone by extracting more than your principal, nor will anyone be able to do injustice to you by decreasing or delaying the return of your principal.' Here the receipt of the principal has been conditioned by saying that you repent, and resolve that you will abandon ربا riba in future, and only then, you shall get your principal.
Evidently this indicates if repentance ( توبہ Taubah) was not done by resolving to give up ربا riba, receiving the principal will no more be in order. Here are the related details. Take the case of a person who just does not believe that ربا riba could be حرام haram and therefore, he does not repent and resolve that he will have nothing to do with ربا riba anymore - then this person goes out of the fold of Islam and becomes an apostate (: مرتد murtadd). The injunction governing an apostate is that his belongings go out of his possession. As a consequence, that which he has earned during the period he was a Muslim, goes to his Muslim inheritors, and that which he earns after involvement with کفر kufr is deposited in the Baytul-Mal (بیت المال : the Exchequer of an Islamic State). Therefore, should his non-repentance be because he considers ربا riba to be حلال halal , he will not be entitled to receive even his principal. And if he does not go to the limit of considering ربا riba as حلال halal but, nevertheless, in actual practice, does not stop getting involved with it and, on top of that, gangs up with his kind and stands in confrontation with the Islamic government, he then is a rebel. His belongings too, are confiscated and placed as trust in the Baytul-Mal بیت المال ، so that it could be given back to him when he repents. Perhaps, it is to point out to such details that it was said in the form of a condition وَإِن تُبْتُمْ فَلَكُمْ رُءُوسُ أَمْوَالِكُمْ which implies that, if you do not repent, even your principal will be held back.
Apabila orang yang kamu hutangi itu mengalami kesulitan ekonomi, tidak punya uang untuk melunasinya, maka tundalah tagihannya sampai kondisi keuangannya membaik dan mampu melunasi hutangnya. Bila kalian bersedekah kepadanya dengan tidak menagih hutangnya atau membebaskan sebagian hutangnya, itu lebih baik bagi kalian jika kalian mengetahui keutamaan tindakan kalian itu di sisi Allah -Ta'ālā-.
The basic principle of the reformation of a society is for its members to treat each other with justice. There should be neither oppressor nor oppressed. Usury is a form of open economic oppression, that is why Islam has held it unlawful. Business based on the principle of usury, if engaged in under Islamic rule, is deemed to be a criminal offence. However, just as a usurer is not allowed to make anyone the target of his economic oppression, others should also refrain from subjecting him to their oppression. An offender in one field is not deprived of his rights in other fields. Any action taken against any usurer may consist only of withholding the interest due to him. His capital should be returned to him. While giving general commands, Islam makes full concessions to human weaknesses. That is why we have been commanded that if a debtor has fallen upon hard times, he must be granted respite till he is able to repay his debt. We have also been enjoined that if the debtor is insolvent, we should have the courage to write off his debt as charity. One who is forbearing shall deserve a reward from God. This is beneficial in this world too. An atmosphere of mutual compassion, sympathy and well-wishing is produced which is good for all members of society.
Si quien les debe dinero está en dificultades y no puede saldar su deuda, concédanle un plazo mayor para que encuentre los medios de pagar. Si, por caridad, condonan su deuda o una parte de ella, será aún mejor para ustedes; si supieran el mérito que reviste esta acción a los ojos de Al‑lah, la harían sin dudar.
Si votre débiteur est en difficulté et ne peut rembourser sa dette, accordez-lui un délai jusqu’à ce qu’il trouve de quoi payer. Si vous lui faites l’aumône d’annuler sa dette ou une partie, c’est encore mieux pour vous, si seulement vous saviez le mérite de cette action auprès d’Allah.
If the person from whom you demand your debt is in hard times and is unable to repay the debt, then refrain from asking until he is able to obtain money and then pay the debt. And to give charity to him by not demanding the debt or giving up a part of it is better for you, if you knew its worth in the sight of Allah.
After that there is the sixth verse (280) which, in comparison to the anti-human claim of ربا riba, has stressed upon pure moral behavior of showing lenience to the poor and the have-nots. It is said that, if your borrower is too poor to pay back your loan, the provision of Shari'ah is that he be given time until he has the means, and should you forgive him your loan, it is much better for you.
The general habit of ربا riba-consumers is that they, once they know that their borrower is poor and cannot pay the loan back at the appointed time, add up the ربا riba amount in the principal unleashing a vicious series of ربا riba over ربا riba, even increasing the rate of riba in that process.
Here Allah Almighty, the wisest of all law-givers, gave the law that a genuinely poor borrower who is unable to pay back his loan should not be harassed. Instead, he should be given respite until such time that he becomes capable of doing so. Along with it was given the inducement to forgive the loan which is more beneficial for the lender.
The word, صدقہ sadaqah has been used here by the Qur'an to mean the act of forgiving. The hint given is that this forgiveness will become an act of charity in your case and will bring forth great merit. As for the statement - 'if you forgive, that is better for you' - it can be said that this action was obviously a matter of total loss for them because they were not only being asked to surrender ربا riba but also were going to lose their own principal! Still, the Qur'an called it 'better' (khayr). There are two reasons for this:
1. This betterment will be witnessed soon after the transitory life of this world when, in lieu of this insignificant earning, one will get the eternal blessings of Paradise.
2. Perhaps there may be yet another hint towards the possibility that one will himself see how good comes out of his deeds. There will be بر کہ barakah (increase, bliss) in what one has. The essence of بر کہ barakah is that a little serves to take care of a lot more needs, even without a quantitative increase in what one has. As such, it is commonly witnessed that there is unlimited بر کہ barakah in the wealth of those who spend in صدقہ sadaqah and خیرات khayrat. The little they have serves to take care of so many needs which will never be liquidated with large amounts of money spent by those whose money is Haram (unlawful).
Then there is the wealth not blessed with بر کہ barakah. One never realizes the purpose for which it is spent. Or, it so happens that such rich people have to spend huge amounts of money on undesirable heads such as medicines, treatment and consultancy fees, which is something the poor do not face. First of all, Allah Almighty blesses them with health which frees them from spending on their treatment and, in case they do fall ill, ordinary treatment gives them their health back. Seen from this angle, forgiving the poor person the loan due to him, which is apparently a matter of loss, becomes under this Qur'anic teachings, a beneficial act.
This teaching of giving respite to a poor borrower has also been commended in authentic ahadith some of which are reproduced below.
According to a hadith, in the Mu'jim of al-Tabarani, a person who wishes to be under the shadow of divine mercy when there will be no other shadow for anyone to hide under, he should treat the poor borrower with lenience and deferment, or forgive him the debt, if it comes to that.
Another hadith similar to this appears in Sahih Muslim as well. It is said in a hadith from the Musnad of Ahmad that the person who grants respite to a penniless borrower will get a daily ثواب thawab of صدقہ sadaqah in proportion to the amount due against that borrower. And this calculation covers the act of giving respite well before the deadline for repayment arrives; and when the deadline for repayment does arrive and the borrower does not have the means to pay, the respite given at that time will bring forth for the giver of respite a daily ثواب thawab of giving twice that amount in صدقہ sadaqah.
Another hadith says that a person who wishes that his prayer be answered, or his misfortune be removed, he should give respite to the penniless in debt.
Và khi các ngươi đòi nợ những ai không có tiền trả nợ thì các ngươi hãy hoãn thêm cho họ đến một thời gian mà họ có thể trả. Nhưng nếu các ngươi rộng lượng xóa nợ hoặc giảm bớt một phần nợ cho họ thì điều đó sẽ tốt hơn cho các ngươi giá như các ngươi nhận biết nơi Allah có vô số thiên ân và hồng phúc.
Kung ang sinumang sinisingil ninyo sa utang ay nagigipit na hindi nakatatagpo ng pambayad sa utang niya, magpaliban kayo ng paniningil sa kanya hanggang sa maging maluwag sa kanya ang salapi at makatagpo ng ipambabayad sa utang. Ang magkawanggawa kayo sa kanya sa pamamagitan ng pagtigil sa pagsingil ng utang o pagbabale-wala sa isang bahagi nito sa kanya ay higit na mabuti para sa inyo kung kayo ay nakaaalam sa kainaman niyon sa ganang kay Allāh – pagkataas-taas Siya.
Ako je onaj od kog potražujete svoj dug u teškom stanju i ne može da vrati dug, odložite potraživanje dok ne bude u prilici da vam vrati. A da udijelite time što ćete oprostiti cijeli dug ili dio duga bolje vam je, ako znate koja je vrijednost toga kod Allaha.
Eğer verdiğiniz borcunuzu kendisinden istediğiniz kimse darda ve borcunu ödeyemiyor ise, mal elde edip eli genişleyinceye ve borcunu ödeyinceye kadar ona mühlet verin. Verdiğiniz şeyi almayıp, istemeyi bırakmak sureti ile yahut da bir kısmını sadaka olarak bağışlarsanız, biliniz ki bunun fazileti Allah Teâlâ katındadır.
E se il debitore è povero e non riesce a pagare il debito, concedetegli una proroga fino a quando avrà la possibilità di pagare, oppure fate un gesto di carità condonandogli il debito o parte di esso, se sapeste quanto valore vi è in questo gesto presso Allāh l'Altissimo!
Và các ngươi hãy sợ hãi về hình phạt vào Ngày mà tất cả phải trở về trình diện Allah, mỗi người sẽ đơn độc đứng trước mặt Ngài và sẽ được thưởng phạt công minh về mọi hành động tốt xấu đã từng làm, không một ân phước nào của các ngươi bị mất đi và cũng không bị phạt oan cho bất cứ tội lỗi nào.
E temete la punizione del giorno in cui sarete fatti tornare tutti ad Allāh, e sarete presenti davanti a Lui; ogni anima sarà giudicata per il bene o il male che ha fatto. Non vi sarà fatta alcuna ingiustizia, né diminuendo la meritata ricompensa, né aumentando la punizione per coloro che hanno compiuto misfatti.
Bojte se kazne u danu u kojem ćete se svi Allahu vratiti, i pred Njega stati, a zatim će svakom biti dati ono što je zaslužio, bilo dobro ili loše, i nikom neće biti nepravda nanesena umanjivanjem dobrih djela koja je zaslužio, niti kaznom koju nije zaslužio.
Mangamba kayo sa pagdurusa sa Araw na pababalikin kayo roon sa kalahatan tungo kay Allāh at haharap kayo sa harapan Niya. Pagkatapos bibigyan ang bawat kaluluwa ng ganti sa anumang kinamit nito na kabutihan o kasamaan. Hindi sila lalabagin sa katarungan sa pamamagitan ng pagbawas sa gantimpala sa mga magandang gawa nila ni sa pamamagitan ng pagdaragdag sa kaparusahan sa mga masagwang gawa nila.
Fear the punishment of a day in which you all will be returned to Allah and you will have to stand before Him. Then every person will be given the reward of any good or evil action he did. They will not be wronged by receiving a reward less than their good actions or a punishment more than their evil actions.
Craignez le châtiment du Jour où vous retournerez tous vers Allah et vous tiendrez devant Lui. Nous donnerons ensuite à chaque âme la rétribution pour le bien ou le mal qu’elle a accompli. Les hommes ne seront pas lésés, dans le sens où on ne réduira pas la récompense pour leurs bonnes œuvres et on n’augmentera pas leur châtiment pour leurs mauvaises œuvres.
Hepiniz, Allah’a döndürüleceğiniz o günün azabından korkun. O gün; siz O'nun huzurunda duracaksınız. Sonra herkese hayır ve şer olarak kazandığının karşılığı verilir. Ne sevaplarınızın eksiltilmesi ile ve ne de günahlarınıza karşılık olan cezanızın artırılması ile zulme uğratılmazsınız.
In the last verse (281), there appear again the subjects of the fear of the Last Day, its accounting, its rewards and punishment, at which end these verses containing the injunctions of ربا riba. It was said in this last verse:
وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّـهِ ۖ ثُمَّ تُوَفَّىٰ كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ ﴿281﴾
That is, fear a day on which all of you will be assembled be-fore Allah when everyone will be fully and equitably recompensed for his deeds and they will not be wronged.
Sayyidna ` Abdullah ibn ` Abbas ؓ says that this verse is the last in the order of its revelation. No other verse was revealed after that. Thirty-one days later, the Holy Prophet ﷺ left this mortal world. There are other reports which say that this happened after only nine days.
Upto this point, the explanations have been restricted to the verses of Surah al-Baqarah which concern the injunctions of ربا riba. Dealing with the unlawfulness and prohibition of ربا riba, there are in the noble Qur'an seven verses of Surah a1-Baqarah cited above, one verse in Surah Al-` Imran and two verses in Surah al-Nisa'. There is yet another verse in Surah al-Rum the explanations of which differ. Some have taken it too in the sense of usury or interest, while others hold that it has some other connotation. Thus there are ten verses of the Holy Qur'an which carry the injunctions of ربا riba or interest.
Before we get to know the whole truth about ربا riba, it seems appropriate that the translation and explanation of the rest of the verses which appear in the Surahs Al-` Imran, al-Nisa' and al-Rum, should be given here so that it becomes easy for us to understand the true nature of ربا riba in the combined perspective of all these verses. Verse 130, of Surah Al-` Imran (3) reads as follows:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا الرِّبَا أَضْعَافًا مُّضَاعَفَةً ۖ وَاتَّقُوا اللَّـهَ لَعَلَّكُمْ تُفْلِحُونَ ﴿130﴾
O those who believe, do not eat ربا Riba (usury or interest) multi-plied many times. And fear Allah, so that you may be successful.
There is a special event behind the revelation of this verse. In pre-Islam Arabia, the general pattern of ربا riba transactions was that loans were given on ربا riba for a set period of time; when that period expired and the borrower was unable to pay it back, he was given an extension of time on the condition that the amount of riba was to be increased. Similarly, if payment was not made even on the expiry of the second deadline, the amount of ربا riba was further increased. This fact is mentioned in general books of Tafsir, specially in Luba al-Nuqul, on the authority of Mujahid.
The verse was revealed to eradicate this inhuman custom of pre-Islam Arabia. Therefore, by saying (ad` afam'Muda'afata أَضْعَافًا مُّضَاعَفَةً multiplied many times) in the verse, their prevailing practice was condemned and they were warned on their selfishness and anti-community conduct, and naturally so, it was declared prohibited. This does not mean that ربا riba will not be prohibited if it happens not to be multiplied many times, because the absolute prohibition of ربا riba has been very clearly stated in Surah al-Baqarah and Surah al-Nisa', irrespective of its being doubled or multiplied many times. This is like it has been said at several places in the Holy Qur'an: لَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا (Do not take a paltry price in exchange of My verses). The expression 'paltry price' was used here to indicate that even if the kingdom of the whole world was taken in exchange for the Divinely revealed verses, the price will still be 'paltry.' It does not mean that taking a paltry price against the verses of the Qur'an is Haram, but taking a higher price would be permissible. Similarly, the expression أَضْعَافًا مُّضَاعَفَةً (multiplied many times), has been introduced only to focus attention on their shameful method and it is not a necessary condition for the prohibition.
Moreover, if we think about the prevalent methods of ربا riba, we will reach the conclusion that once the habit of taking ربا riba is settled, the ربا riba does not remain simple ربا riba anymore; it necessarily becomes doubled and multiplied because the amount accrued from ربا riba becomes a part of the total amount owned by the creditor and, when he further circulates this additional amount of ربا riba on interest or usury, the ربا riba becomes multiplied. Should this chain action go on building up, nothing can stop it from becoming : أَضْعَافًا مُّضَاعَفَةً (multiplied many times). This way every ربا riba will end up increasing several times.
Having dealt with verse 130 of Surah Al-` Imran, let us now look at the two verses, 160 and 161 of Surah al-Nisa' which concern ربا riba. These are as follows:
فَبِظُلْمٍ مِّنَ الَّذِينَ هَادُوا حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَن سَبِيلِ اللَّـهِ كَثِيرًا ﴿160﴾ وَأَخْذِهِمُ الرِّبَا وَقَدْ نُهُوا عَنْهُ وَأَكْلِهِمْ أَمْوَالَ النَّاسِ بِالْبَاطِلِ ۚ وَأَعْتَدْنَا لِلْكَافِرِينَ مِنْهُمْ عَذَابًا أَلِيمًا ﴿161﴾
So, for the transgression of those who became Jews, We prohibited for them the good things earlier made lawful for them and for their preventing (people) frequently from the way of Allah, and for their taking ربا riba (usury or interest) while they were forbidden from it, and for their eating up the properties of the people by false means. And We have prepared, for the disbelievers among them, a painful punishment.
These two verses tell us that ربا riba was equally prohibited under the law of Sayyidna Musa (علیہ السلام) .When the Jews opposed it, they were appropriately punished in their worldly life when they started devouring the unlawful just out of greed for the mortal gains of the world, consequently then, Allah Almighty declared some lawful things prohibited for them.
Verse 39 of Section 4 in Surah al-Rum is as follows:
وَمَا آتَيْتُم مِّن رِّبًا لِّيَرْبُوَ فِي أَمْوَالِ النَّاسِ فَلَا يَرْبُو عِندَ اللَّـهِ ۖ وَمَا آتَيْتُم مِّن زَكَاةٍ تُرِيدُونَ وَجْهَ اللَّـهِ فَأُولَـٰئِكَ هُمُ الْمُضْعِفُونَ ﴿39﴾
And what you give in usury, that it may increase upon the people's wealth, increases not with God; but what you give in alms, desiring God's Face, - they shall receive recompense manifold. (30:39)
Some commentators have taken this verse, like others mentioned earlier, to be dealing with interest or usury in view of the use of the word ربا riba meaning 'increase' in the text. According to them, the verse means that money does seem to increase apparently by taking interest, but in fact, it does not. It is like the case of a person whose body gets swollen. Obviously this 'increases' his -body but no sane person would be happy with this sort of 'increase'. On the contrary, he would regard it as death in the offing. As compared to this, the giving of زکاۃ Zakah and صدقہ sadaqah does seem to decrease the wealth apparently, but that is no decrease in fact, rather on the contrary, it is the source of thousands of increases. It is like someone who takes purgative as system-cleanser or lets blood as a therapeutic measure; he looks weak on the outside and seems to miss something in his body but those who know regard this 'decrease' to be a fore-runner of his 'increase' in health and strength.
According to some scholars of tafsir, this verse does not refer to the prohibition of usury or interest at all, rather, the word ربا 'riba-' used in that verse refers to a gift presented to someone, not in good faith, but with the intention that it would bring back some better gift in return from the receiver. The gifts of this type are in vogue in some communities at the time of marital ceremonies Since this type of giving is to seek selfish ends and not to seek the pleasure of Allah Almighty, therefore, it was said in the verse that by doing so your wealth may seem to increase, but actually it does not increase with Allah, while that which is given as زکاۃ Zakah and صدقہ sadaqat to seek the pleasure of Allah Almighty goes on to double and redouble with Allah.
According to this explanation, the sense of the verse will match with what was said addressing the Holy Prophet ﷺ in another verse (74:6): وَلَا تَمْنُن تَسْتَكْثِرُ that is, do not do favour to anyone with the intention that it may bring to you some added benefit in return.
This second explanation appears to be obviously weightier in connection with this verse of Surah al-Rum. Firstly, because Surah al-Rum is Makki. Although, it is not necessary that every verse in a Makki Surahs is revealed in Makkah, yet there exists strong probability that it is so unless proved otherwise. And in case the verse is Makki, it cannot be interpreted to carry the sense of the prohibition of ربا riba because the prohibition of ربا riba came by revelation in Madinah. In addition to this, the subject dealt with earlier than this verse also indicates a tilt towards this explanation. There it was said:
فَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ ذَٰلِكَ خَيْرٌ لِّلَّذِينَ يُرِيدُونَ وَجْهَ اللَّـهِ
which means: 'Give to the relative his due, and to the poor and the wayfarer. This is better for those who seek the pleasure of Allah.'
In this verse, it has been stated that spending on relatives, the poor and the wayfarers can become an act of ثواب thawab only on the condition that the intention behind it should be that of seeking the pleasure of Allah Almighty. Then, following that, in the verse under discussion, it was further explained that financial help given to someone with the hope that it will bring back greater return from the receiver of the help is certainly no spending in the way of Allah where the purpose is hardly to seek His pleasure. As a result, this will bring no ثواب thawab.
Anyhow, there are, beside this particular verse, several other verses cited earlier which do deal with the prohibition of ربا riba. Out of these, there is the verse from Surah Al-` Imran which prohibits doubled and multiplied ربا riba; the rest of the verses state the prohibition of riba as such. These details, at the least, clear this much that ربا riba is حرام haram (unlawful) anyway, be it doubled and multiplied, simple or compound. It may be kept in mind that the degree of its being حرام haram is so severe that a declaration of war has been made on behalf of Allah and His Messenger against those who challenge the injunction.
However, the imposition of law alone is not a guarantee of social reforms. For a real reform it is essential that the spirit of God-fearing (taqwa) prevails in society. That is why, while giving legal commands, the Quran places faith, taqwa and the Hereafter in the foreground. Even a secular system will run successfully only when its citizens possess the necessary national character. Similarly, the Islamic system is truly brought into being when a considerable number of its members possess the spirit of taqwa. National character, or taqwa is, in fact, another name for the willingness of the individuals to uphold the desired system. If we do not find public acceptance of a system to a certain degree, it cannot be imposed by the power of law alone. Furthermore, according to Islam, what is actually most desirable is the reform of the individual. Society is not the target of reform according to Islam. The reform of society is only a by-product. The Quran calls to faith, to taqwa, to genuine concern for the Hereafter. This call is realized in the individual and not in a social system. That is why the actual addressee of the Quranic call is the individual. The reform of society is in actual fact a social manifestation of the reform of a number of individuals.
Takutlah kalian akan siksa suatu hari, yaitu saat kalian semua dikembalikan kepada Allah dan berdiri di hadapan-Nya. Kemudian setiap orang akan diberikan balasan yang setimpal dengan perbuatannya, baik atau buruk. Mereka tidak akan dizalimi dengan cara dikurangi ganjaran kebajikannya, atau ditambah hukumannya atas keburukannya.
Teman el castigo del Día en el que retornarán a Al‑lah y se paren frente a Él. Daremos a cada alma la retribución por el bien o el mal que haya hecho.
Las personas no serán perjudicadas viendo reducidas las recompensas por las buenas obras que hayan realizado ni se les aumentará el castigo por las malas acciones.
Kemudian Allah تعالى berfirman,
"Hai orang-orang yang beriman, apabila kamu melakukan transaksi hutang piutang untuk waktu yang
ditentukan, hendak-lah kamu menuliskannya (melakukan pencatatan). Dan
hendaklah seorang penulis di antara kamu menuliskannya dengan benar. Dan janganlah penulis
enggan menuliskannya sebagaimana Allah telah mengajarkannya, maka hendaklah dia menulis, dan
hendaklah orang yang berhutang itu mendiktekan (apa yang akan ditulis itu), dan hendaklah dia bertakwa kepada Allah
Rabbnya, dan jangan-lah dia mengurangi sedikitpun dari hutangnya. Jika yang berhutang itu orang
yang lemah akalnya atau lemah (keadaannya) atau dia sendiri tidak mampu
mendiktekan, maka hendaklah walinya yang mendiktekan dengan jujur. Dan persaksikanlah dengan dua
orang saksi dari orang-orang lelaki (di antaramu). Jika tidak ada dua
orang lelaki, maka (boleh) seorang lelaki dan dua orang perempuan dari
saksi-saksi yang kamu ridhai, supaya jika seorang lupa maka yang seorang mengingatkannya.
Janganlah saksi-saksi itu enggan (memberi keterangan) apabila mereka
dipanggil; dan janganlah kamu jemu menulis hutang itu, baik kecil maupun besar sampai batas
waktu membayarnya. Yang demikian itu, lebih adil di sisi Allah dan lebih menguatkan persaksian
dan lebih dekat kepada tidak (menimbulkan) keraguanmu. (Tulislah muamalahmu itu),
kecuali jika muamalah itu perdagangan tunai yang kamu jalan-kan di antara kamu, maka tidak ada
dosa bagi kamu, (jika) kamu tidak menulisnya. Dan persaksikanlah apabila
kamu berjual beli; dan janganlah penulis dan saksi saling sulit menyulitkan. Jika kamu lakukan
(yang demikian), maka sesungguhnya hal itu ada-lah suatu kefasikan pada
dirimu. Dan bertakwalah kepada Allah; Allah mengajarmu; dan Allah Maha Mengetahui segala
sesuatu. Jika kamu dalam perjalanan (dan bermuamalah tidak secara tunai)
sedang kamu tidak memperoleh seorang penulis, maka hendaklah ada barang tanggungan yang dipegang
(oleh yang berpiutang). Akan tetapi jika sebagian kamu mempercayai
sebagian yang lain, maka hendaklah yang dipercayai itu menunaikan amanatnya (hutangnya)
dan hendaklah ia bertakwa kepada Allah Rabbnya; dan janganlah kamu (para saksi) menyembunyikan persaksian. Dan barangsiapa yang
menyembunyikannya, maka sesungguhnya dia adalah orang yang berdosa hatinya; dan Allah Maha
Menge-tahui apa yang kamu kerjakan." (Al-Baqaarah: 282-283).
(282) Ayat-ayat ini meliputi petunjuk Allah kepada hamba-hambaNya dalam
muamalah di antara mereka yaitu pemeliharaan hak-hak mereka dengan cara-cara yang bermanfaat dan
kemas-lahatan yang oleh orang-orang yang ahli pikir pun tidak mampu memberikan sarannya yang
lebih baik dan lebih sempurna darinya, karena di dalamnya banyak sekali faidah-faidahnya, di antaranya:
1. Bolehnya muamalah dalam bentuk hutang piutang, baik berupa hutang-hutang salam[32] atau pembelian barang yang harganya ditangguhkan, semua itu boleh
dilakukan, karena Allah تعالى telah mengabarkannya berkaitan dengan kaum Mukminin, dan apa pun
yang Allah kabarkan tentang kaum Mukminin, maka sesungguhnya hal itu termasuk konsekuensi
keimanan dan telah ditetapkan juga hal itu oleh Allah Yang Mahakuasa.
2. Wajibnya menyebutkan tempo pembayaran dalam seluruh transaksi hutang piutang dan masa
penyewaan.
3. Bahwasanya apabila tempo itu tidak diketahui, maka itu tidak halal, karena itu (sangat rentan) adanya tipu daya dan berba-haya, maka hal itu termasuk
dalam perjudian.
4. Allah تعالى memerintahkan untuk mencatat (dokumentasi) hutang
piutang. Perkara yang satu ini terkadang menjadi wajib yaitu apabila wajib memelihara hak
seperti milik seorang hamba yang wajib atasnya perwalian contohnya harta anak yatim, wakaf,
perwakilan, amanah, dan terkadang juga mendekati wajib sebagaimana bila hak itu semata-mata
milik seorang hamba. Dan terkadang juga lebih berat kepada wajib dan terka-dang lebih berat
kepada sunnah, sesuai dengan kondisi yang dituntut untuk masalah itu. Dan pada intinya
pencatatan itu adalah merupakan perangkat yang paling besar dalam men-jaga muamalah-muamalah
yang tertangguhkan karena rentan terjadi kelupaan dan kesalahan, dan sebagai tindakan
pence-gahan dari orang-orang yang tidak amanah yang tidak takut kepada Allah تعالى.
5. Perintah Allah تعالى kepada juru tulis untuk menulis antara kedua pihak yang bermuamalah itu
dengan adil, ia tidak boleh condong kepada salah satu pihak karena faktor keluarga misal-nya
atau selainnya, atau memusuhi salah satunya karena suatu dendam dan semacamnya.
6. Bahwasanya penulisan antara kedua belah pihak yang ber-muamalah adalah di antara amal-amal
yang paling utama dan tindakan kebaikan kepada keduanya. Dalam pencatatan itu mengandung
pemeliharaan hak-hak keduanya dan melepaskan tanggung jawab dari keduanya seperti yang
diperintahkan oleh Allah. Maka hendaklah juru tulis mencari pahala (dengan profesinya)
di antara manusia dengan perkara-perkara ini agar mendapat keberuntungan dengan balasan baiknya.
7. Hendaklah juru tulis mengetahui keadilan dan terkenal dengan keadilan, karena bila dia tidak
mengerti keadilan, pastilah dia tidak akan bisa mewujudkannya, dan apabila keadilannya tidak
diakui oleh orang banyak dan tidak diridhai mereka maka pastilah pencatatan juga tidak akan
diakui, dan maksud yang diinginkan tidak akan terwujud yaitu pemeliharaan hak.
8. Bahwasanya kesempurnaan dari pencatatan dan keadilan dalam muamalah itu adalah bahwa juru
tulis itu ahli dalam merangkai kata dan membuat kalimat yang sesuai dalam se-gala macam muamalah
sesuai dengan jenisnya, dan kebiasaan yang berlaku dalam suatu masyarakat dalam hal ini memiliki
peran yang cukup besar.
9. Bahwasanya pencatatan itu di antara nikmat-nikmat Allah terhadap hamba-hambaNya, di mana
urusan-urusan agama dan urusan-urusan dunia mereka tidak akan lurus kecuali dengannya. Dan
bahwasanya barangsiapa yang diajarkan oleh Allah penulisan, sesungguhnya Allah telah
mengaruniakan kepadanya keutamaan yang besar, dan menjadi kesempurnaan syukurnya terhadap nikmat
Allah تعالى itu, agar dia memenuhi kebutuhan-kebutuhan hamba dengan pencatatan yang
dilaku-kannya dan dia tidak boleh menolak untuk menulis. Karena itu Allah berfirman, ﴾ وَلَا
يَأۡبَ كَاتِبٌ أَن يَكۡتُبَ كَمَا عَلَّمَهُ ٱللَّهُۚ ﴿ "Dan janganlah penulis enggan menuliskannya sebagaimana Allah mengajarkannya."
10. Bahwasanya apa yang ditulis oleh juru tulis itu merupakan pengakuan dari orang yang menanggung hak apabila dia mampu merangkai kata tentang hak yang wajib atas dirinya tersebut. Namun apabila ia tidak mampu akan hal itu karena umurnya yang masih kecil atau kebodohannya, ketidakwa-rasannya, kebisuannya, atau ketidakmampuannya, maka wali-nya harus melakukannya untuknya, dan walinya itu sebagai wakil dirinya dalam hal tersebut.
11. Bahwasanya pengakuan itu adalah jalan yang paling besar dalam menetapkan suatu hak, di mana Allah تعالى memerintah-kan kepada juru tulis untuk menulis apa yang didiktekan oleh orang yang menanggung hak orang lain.
12. Penetapan perwalian bagi orang-orang yang tidak mampu seperti anak kecil, orang gila, orang bodoh, dan semacamnya.
13. Bahwasanya seorang wali itu posisinya sama seperti posisi orang yang diwalikannya dalam segala pengakuannya yang berkaitan dengan hak-haknya.
14. Bahwasanya orang yang Anda percaya dalam suatu muamalah dan Anda serahkan urusan itu kepadanya, maka perkataannya dalam perkara itu dapat diterima, karena dia adalah pengganti diri Anda, karena apabila wali itu untuk orang-orang yang tidak mampu menempati posisi mereka, maka orang yang Anda jadikan wali dengan pilihan Anda sendiri lalu Anda serahkan urusan itu kepadanya adalah lebih utama diterima dan diakui perkataannya dan didahulukan daripada perkataan Anda sendiri ketika terjadi perselisihan.
15. Bahwasanya diwajibkan atas orang yang menanggung hak orang lain, apabila mendiktekan kepada juru tulis agar bertak-wa kepada Allah dan tidak berlaku curang terhadap hak yang ditanggungnya. Ia tidak mengurangi jumlahnya atau sifatnya, atau syarat di antara syarat-syaratnya atau ukuran di antara ukuran-ukurannya. Akan tetapi ia harus mengakui setiap hal yang berkaitan dengan hak tersebut sebagaimana juga hal itu wajib atas orang lain yang menanggung hak dirinya. Barang-siapa yang tidak melaksanakan itu, maka ia termasuk orang-orang yang curang lagi mengurangi (timbangan dan takaran).
16. Wajib mengakui hak-hak yang nampak dan hak-hak yang ter-sembunyi, dan bahwa hal itu adalah di antara karakter terbesar ketakwaan, sebagaimana menolak pengakuan adalah di antara pembatal ketakwaan dan yang menguranginya.
17. Petunjuk untuk mengadakan saksi dalam jual beli. Apabila dalam hal hutang piutang, maka hukumnya adalah hukum pencatatan sebagaimana yang telah lalu. Karena penulisan itu adalah pencatatan kesaksian. Apabila jual beli itu adalah jual beli tunai, maka seyogyanya ada saksi padanya dan tidak berdosa bila meninggalkan penulisan karena banyaknya dan adanya kesulitan untuk menulis (semua kasus yang ada).
18. Petunjuk untuk mengadakan saksi dua orang laki-laki yang adil, namun apabila tidak memungkinkan atau tidak ada atau sulit, maka boleh satu laki-laki dan dua wanita. Itu mencakup segala macam muamalah, transaksi obligasi dan transaksi utang piutang dengan segala hal yang berkaitan dengannya, se-perti syarat-syarat atau dokumen-dokumen atau semacamnya.
Apabila ada keberatan yang mengatakan bahwa terdapat riwayat shahih dari Rasulullah ﷺ bahwa beliau memutuskan dengan satu saksi saja disertai sumpah,[33] tetapi kenapa ayat yang mulia ini tidak menunjukkan kecuali hanya saksi dua laki-laki atau satu laki-laki dan dua wanita? Dapat dijawab, bahwa ayat yang mulia ini mengandung petunjuk Allah kepada hamba-hambaNya untuk menjaga hak-hak mereka, oleh karena itu Allah mendatangkan padanya jalan yang paling sempurna dan yang paling kuat, dan ayat ini juga tidak mengandung hal yang meniadakan (menafikan) apa yang disebutkan oleh Nabi ﷺ dengan menetapkan satu saksi yang disertai sumpah. Masa-lah memelihara hak-hak, pada awal-awalnya Allah mengarah-kan hambaNya untuk berhati-hati dan menjaga secara total. Masalah ketetapan di antara kedua pihak yang bersengketa dipertimbangkan dengan melihat segala hal yang membantu dan keterangan-keterangan yang ada sesuai keadaan dan kon-disinya.
19. Bahwasanya kesaksian dua orang wanita itu sebanding dengan satu laki-laki dalam hak-hak duniawi. Adapun dalam perkara-perkara agama seperti periwayatan dan fatwa, maka seorang wanita satu derajat (sama dengan) laki-laki. Perbedaan antara dua perkara itu sangatlah jelas sekali.
20. Petunjuk kepada hikmah di balik perbandingan kesaksian dua wanita dengan satu laki-laki yang mana hal itu dikarenakan kelemahan daya ingat wanita pada umumnya dan kuatnya daya ingat laki-laki.
21. Bahwasanya sekiranya seorang saksi bila melupakan kesak-siannya namun saksi yang lainnya mengingatkannya lalu dia teringat kembali, maka kelupaan itu tidaklah mengapa bila dapat dihindarkan dengan adanya pengingatan tersebut, ber-dasarkan Firman Allah, ﴾
أَن تَضِلَّ إِحۡدَىٰهُمَا فَتُذَكِّرَ إِحۡدَىٰهُمَا ٱلۡأُخۡرَىٰۚ ﴿ "Supaya jika seorang lupa maka yang seorang mengingatkannya." Yang lebih baik lagi adalah bila seorang saksi itu lupa kemudian dia bisa mengingat kembali tanpa diingatkan oleh saksi lainnya, karena sesungguhnya kesaksian itu intinya adalah keyakinan dan ilmu.
22. Bahwasanya kesaksian itu harus dengan dasar ilmu dan keya-kinan, bukan keraguan. Maka ketika terjadi keraguan pada se-orang saksi dalam kesaksiannya walaupun berdasarkan dugaan terkuatnya, tidaklah halal baginya untuk bersaksi kecuali dengan apa yang ia ketahui dengan yakin.
23. Bahwasanya seorang saksi itu tidak boleh menolak bila diminta untuk bersaksi, baik saksi untuk membela atau untuk melawan, dan bahwasanya menunaikan kesaksian itu adalah di antara amalan-amalan shalih yang paling utama sebagaimana yang telah diperintahkan oleh Allah dan mengabarkan tentang manfaatnya dan berbagai kemaslahatannya.
24. Bahwasanya tidaklah boleh memudaratkan juru tulis dan tidak juga saksi, yaitu dengan dipanggil pada waktu-waktu yang memudaratkan mereka berdua. Dan sebagaimana orang-orang yang memiliki hak dan orang-orang yang saling bermuamalah itu dilarang merugikan para juru tulis maupun para saksi, begitu pula juru tulis dan saksi tidak boleh merugikan orang-orang yang memiliki hak maupun kedua pihak yang bermua-malah atau salah satu pihak dari keduanya. Dalam hal ini bahwa saksi maupun juru tulis bila terjadi kerugian pada mereka dalam hal penulisan maupun kesaksian, maka kewajiban keduanya gugur.
25. Peringatan bahwasanya orang-orang yang baik yang melaku-kan kebajikan, tidaklah halal merugikan dan memberatkan mereka dengan suatu hal yang tidak mereka sanggupi. Tidak-kah pahala kebajikan itu adalah kebajikan juga? Dan demikian juga atas orang-orang yang melakukan kebajikan, agar me-nyempurnakan kebaikan mereka dengan tidak merugikan, baik dengan perkataan maupun dengan perbuatan terhadap orang-orang yang menjadi obyek kebaikan mereka, karena sesungguhnya kebajikan itu tidaklah sempurna kecuali dengan sikap tersebut.
26. Bahwasanya tidaklah halal memungut biaya terhadap penu-lisan dan kesaksian, di mana kedua hal tersebut hukumnya adalah wajib; karena hal itu adalah haq yang telah diwajibkan oleh Allah atas saksi dan juru tulis, dan karena pungutan itu merupakan tindakan merugikan kedua pihak yang bermua-malah.
27. Peringatan terhadap kemaslahatan dan manfaat yang diakibat-kan oleh pengamalan akan petunjuk yang mulia ini; bahwa dalam pengamalan tersebut terdapat pemeliharaan hak, ke-adilan, menghilangkan perselisihan, selamat dari kelupaan dan kebingungan. Karena itu Allah berfirman,﴾
ذَٰلِكُمۡ أَقۡسَطُ عِندَ ٱللَّهِ وَأَقۡوَمُ لِلشَّهَٰدَةِ وَأَدۡنَىٰٓ أَلَّا تَرۡتَابُوٓاْ ﴿ "Yang demikian itu, lebih adil di sisi Allah dan lebih menguatkan persaksian dan lebih dekat kepada tidak (menim-bulkan) keraguanmu" dan ini merupakan kemaslahatan yang asasi bagi manusia.
28. Hendaklah diketahui bahwa menulis (mencatat) adalah di antara perkara-perkara agama, karena hal itu merupakan tin-dakan memelihara agama dan dunia, dan merupakan sebab kebajikan.
29. Bahwasanya barangsiapa yang diistimewakan oleh Allah de-ngan suatu nikmat dari nikmat-nikmat Allah yang dibutuhkan manusia, maka menjadi kesempurnaan kesyukuran terhadap nikmat itu adalah mengembalikan kenikmatan itu kepada hamba-hamba Allah dan ia memenuhi kebutuhan-kebutuhan mereka dengannya. Karena Allah menyebutkan sebab dilarang-nya seorang juru tulis menolak menjadi juru tulis dengan FirmanNya, ﴾
كَمَا عَلَّمَهُ ٱللَّهُۚ ﴿ "Sebagaimana Allah mengajarkannya." Dan bersama itu, barangsiapa yang memenuhi kebutuhan saudaranya, niscaya Allah memenuhi kebutuhannya.
30. Bahwasanya memudaratkan para juru tulis dan para saksi adalah tindakan kefasikan terhadap manusia, karena kefasikan itu keluar dari ketaatan kepada Allah kepada kemaksiatan kepadaNya, dan itu bertambah dan berkurang serta bercabang-cabang. Oleh karena itu Allah tidak berfirman "dan kalian adalah orang-orang yang fasik" akan tetapi Dia berfirman, ﴾
فَإِنَّهُۥ فُسُوقُۢ بِكُمۡۗ ﴿ "Maka sesungguhnya hal itu adalah suatu kefasikan pada dirimu." Maka seberapa besar keluarnya seseorang dari ketaatannya kepada Allah, sebesar itu pula kefasikan yang ada padanya. Dan dapat diambil sebagai dalil Firman Allah, ﴾
وَٱتَّقُواْ ٱللَّهَۖ وَيُعَلِّمُكُمُ ٱللَّهُۗ ﴿ "Dan bertakwalah kepada Allah; Allah mengajarmu," bahwa bertakwa kepada Allah merupakan jalan memperoleh ilmu, dan yang lebih jelas dari ayat ini adalah FirmanNya تعالى,
﴾ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِن تَتَّقُواْ ٱللَّهَ يَجۡعَل لَّكُمۡ فُرۡقَانٗا ﴿
"Hai orang-orang yang beriman, jika kamu bertakwa kepada Allah, Kami akan memberikan kepadamu
Furqan (pembeda antara yang haq dengan yang batil)." (Al-Anfal: 29),
yakni, ilmu yang dengannya kalian bisa membedakan antara segala hakikat, kebenaran, dan
kebatilan.
31. Bahwasanya sebagaimana ilmu yang bermanfaat di antaranya adalah mengajarkan perkara-perkara
agama yang berkaitan dengan ibadah, begitu pula mengajarkan perkara-perkara duniawi yang
berkaitan dengan muamalah, karena Allah تعالى memelihara bagi hamba-hambaNya segala perkara
agama dan dunia mereka, dan kitabNya yang agung merupakan penjelas segala sesuatu.
32. Disyariatkannya penulisan dokumen berkaitan dengan hak-hak, yaitu penggadaian dan
jaminan-jaminan yang dibebankan kepada seseorang untuk memperoleh haknya, baik dia itu pe-kerja
yang baik atau jahat, terpercaya atau pengkhianat. Karena berapa banyak sudah dokumen-dokumen
telah memelihara hak dan menghilangkan perselisihan.
33. Bahwasanya menjadi kesempurnaan dokumen dalam pengga-daian adalah barang yang menjadi
jaminan harus dipegang, sekalipun itu tidaklah berarti bahwa penggadaian itu tidaklah sah
kecuali dengan dipegangnya (jaminan), akan tetapi adanya pembatasan
dengan dipegangnya jaminan menunjukkan bahwa terkadang dengan terjadi serah terima terjadilah
kepercayaan yang sempurna dan terkadang tidak sampai dipegang, sehingga menjadi kurang sempurna.
283-
1. Bahwasanya Firman Allah; ﴾ فَرِهَٰنٞ مَّقۡبُوضَةٞۖ ﴿ "Maka hendaklah ada barang tanggungan yang dipegang (oleh yang berpiutang)," dapat dijadikan dalil bahwasanya bila terjadi perselisihan antara pihak penggadai dengan pihak yang memiliki piutang tentang jumlah hutang yang diambil dengan barang jaminan, maka yang diterima perkataannya adalah orang yang memiliki piutang yaitu pemilik hak, karena Allah menjadikan barang jaminan sebagai bukti yang kuat, karena bila tidak diterima perkataannya dalam hal itu, niscaya bukti itu tidak akan ada, karena tidak ada pencatatan dan saksi-saksi.
2. Bahwasanya boleh bermuamalah tanpa adanya pencatatan (dokumentasi) maupun saksi-saksi atas dasar Firman Allah تعالى, ﴾
فَإِنۡ أَمِنَ بَعۡضُكُم بَعۡضٗا فَلۡيُؤَدِّ ٱلَّذِي ٱؤۡتُمِنَ أَمَٰنَتَهُۥ ﴿ "Akan tetapi jika
sebagian kamu mempercayai sebagian yang lain, maka hendaklah yang dipercayai itu menunaikan
amanatnya (hutangnya)." Namun dalam kondisi yang seperti ini dibutuhkan
sifat ketakwaan dan takut kepada Allah. Karena jika tidak demikian, maka pemilik hak dalam
posisi dapat dirugikan dalam haknya. Karena itu, dalam kon-disi seperti ini Allah memerintahkan
orang yang menanggung hak orang lain untuk bertakwa kepada Allah dan menunaikan amanat yang
ditanggungnya.
3. Bahwasanya orang yang mempercayai orang yang bermua-malah dengannya, maka sesungguhnya ia
telah melakukan kebaikan yang besar terhadapnya dan ia ridha terhadap agama dan amanahnya, sehingga orang yang menanggung hak orang lain memiliki kewajiban yang semakin kuat untuk menunaikan amanah itu dari dua sisi:
Pertama, penunaian hak Allah dan pelaksanaan perintah-perintahNya, dan kedua, pemenuhan hak
temannya yang telah meridhai amanahnya dan mempercayai dirinya.
4. Haram menyembunyikan persaksian dan bahwa orang yang melakukan itu hatinya benar-benar telah
berdosa yang meru-pakan pengendali dari seluruh anggota tubuh. Hal itu dikare-nakan
menyembunyikan hal tersebut adalah seperti persaksian dengan yang batil dan dusta, yang
mengakibatkan hilangnya hak-hak, rusaknya muamalah, dan dosa yang berulang-ulang bagi orang
tersebut dan orang yang menanggung hak orang lain tersebut.
Adapun dibatasinya penggadaian dengan bepergian (musafir) padahal hal
itu boleh saja dilakukan saat mukim maupun beper-gian adalah karena kebutuhan akan hal tersebut
dan karena tidak adanya juru tulis maupun saksi. Dan Allah menutup ayat ini de-ngan menyebut
bahwa Dia Maha Mengetahui atas segala apa yang diperbuat oleh para hamba, sebagai dorongan bagi
mereka untuk bermuamalah yang baik dan peringatan dari muamalah yang buruk.
O voi che credete in Allāh e seguite il Suo Messaggero, se avete effettuato vendite rateali con una proroga di pagamento ad una determinata data, annotatelo, e che annoti uno scriba giusto e leale tra voi, secondo la Shari'ah, e non si rifiuti di annotare con giustizia il debito secondo ciò che Allāh gli ha insegnato. E che scriva secondo la dettatura del debitore: In questo modo, sarà una presa di atto da parte sua; e che tema Allāh, il suo Dio, e che non diminuisca nulla del debito, sia in quantità che qualità, così come è prescritto. Se il debitore non sa come comportarsi ,oppure è inesperto per la sua giovane età, o ha problemi mentali, oppure non è in grado di dettare, in quanto ha difficoltà nel parlare o cose simili, che detti un suo tutore, ma con correttezza e rettitudine. E chiedete la testimonianza di due uomini saggi e corretti; se non si trovano due uomini, che siano testimoni un uomo e due donne della cui fede e affidabilità siete certi; in questo modo, se una delle due donne dimentica, l'altra potrà rammentarglielo, ed i testimoni non devono rifiutare di testimoniare sul debito, se viene loro chiesto, e non rifiutatevi di annotare il debito, piccolo o grande che sia, rispettando le date di scadenza. L'annotazione del debito è una legge della Shari'ah di Allāh ed è quindi molto importante che sul debito vi siano delle testimonianze. E il debito scritto è una garanzia che allontana i sospetti riguardo il suo tipo, la quantità e la sua scadenza. Tutto questo, salvo i casi in cui l'annotazione riguardi merce presente e pagamento in contanti, in questo caso non vi è obbligo di annotazione, in quanto non è necessaria; è ammesso utilizzare le testimonianze verbali dei presenti per non cadere nel disaccordo. Non è ammesso fare del male a colui che annota ed ai testimoni; se a costoro viene fatto del male, chi fa ciò si allontana dall'obbedienza di Allāh e va incontro alla Sua disobbedienza. Temete Allāh, o credenti, e obbedite a tutto ciò che vi ha ordinato ed evitate ciò che vi ha proibito. Allāh vi insegna ciò che è giusto per la vostra vita e per l'Aldilà. E Allāh è Onnisciente, nulla Gli è nascosto.
O you who have faith in Allah and follow His Messenger, when you enter a transaction that involves a debt – such as when you give a loan to one another for a fixed period –then write it down. The person who is able to write should write it down fairly and in accordance with the sacred law, and should not refuse to write down the debt in accordance with what Allah has taught him about writing justly. He should write what is dictated by the person against whom the right is so that it serves as an acknowledgement from him. He should be mindful of Allah and not reduce anything from the value or description of the debt. If the debtor is not experienced in undertaking transactions, young, insane or is not able to dictate due to being mute or for some other reason, then his authoritative guardian should dictate with fairness. Also, call two sane and upright men as witnesses. If two men are not found, then call one man and two women whose religion and honesty you are satisfied with, so that if one of the women forgets, the other can remind her. The witness should not refuse to be a witness to a debt and must testify if required. Do not be lazy to write down the debt, no matter how small the amount, as this is more just in Allah’s law, more reliable as evidence and more likely to remove any doubt in the type, amount or period of the debt. However, if the transaction is for an item that is present in exchange for a spot price there is no harm in not writing down, since there is no need to do so. Calling witnesses is legislated so that disputes do not arise. It is unlawful to cause any harm to the witnesses or the ones who write; nor may they cause any harm to those who request them to write or stand witness. If anyone causes harm, he is going against Allah’s sacred law. O people of faith, be mindful of Allah by fulfilling His instructions and avoiding His prohibitions. Allah will teach you what is best for you in this world and the Afterlife. Allah knows everything and nothing is hidden from Him.
282- Ey iman edenler! Belirlenmiş bir süreye kadar borçlandığınız zaman onu yazın. Aranızda bir
kâtip adaletle yazsın. Kâtip, Allah’ın kendisine öğrettiği gibi yazmaktan çekinmesin, yazsın.
Üzerinde hak (borç) olan da yazdırsın ve Rabbi olan Allah’tan sakınsın
da ondan hiçbir şeyi eksik bırakmasın. Eğer üzerinde hak olan, aklı ermez veya zayıf olur yahut
bizzat yazdırmaya gücü yetmezse, onun velisi adaletle yazdırsın. Bu işleme, erkeklerinizden de
iki şahit tutun. Eğer iki erkek bulunmazsa o halde razı olacağınız şahitlerden bir erkekle iki
kadın olsun ki biri unutursa diğerine ona hatırlatsın. Şahitler de çağırıldıkları takdirde
kaçınmasınlar. Küçük veya büyük onu (borcu) vadesiyle birlikte yazmaktan
üşenmeyin. Bu Allah katında adalete daha uygun, şehadet için daha sağlam ve şüpheye düşmemeniz
için de daha elverişlidir. Bunun aranızda peşin bir ticaret olması hali müstesna. O zaman bunu
yazmamanızda size bir vebal yoktur. Alış-veriş yaptığınız vakit de şahit tutun. Yazan da şahid
de zarara uğratılmasın. Eğer böyle bir şey yaparsanız bu, (zararı) size
dokunacak bir fasıklık olur. Allah’tan korkup sakının. Allah size öğretiyor. Allah her şeyi çok
iyi bilendir.
283- Eğer bir yolculukta olur da kâtip bulamazsanız, (borca karşılık)
alacağınız rehinler de yeter. Eğer biriniz diğerine güvenirse kendisine güvenilen kişi emanetini
(borcunu) eksiksiz ödesin ve Rabbi olan Allah’tan korkup sakınsın.
Şahitliği de gizlemeyin. Kim onu gizlerse muhakkak onun kalbi günahkârdır. Allah yaptıklarınızı
çok iyi bilendir.
282-283. Bu âyet-i kerimelerde Yaratıcı kullarına kendi aralarındaki ilişkilerde haklarını
korumaya yönelik olarak aklı başında insanların daha üstün ve daha mükemmelini teklif etmelerine
imkân bulunmayan faydalı birtakım yollarla ve düzenleyici kurallarla yol göstermektedir. Bu buyruklarda faydalı birçok husus dile getirilmektedir:
1. İster selem türü borçlanma, ister bedeli belli bir süre sonra ödenecek olan vadeli satışlar
gibi borçlanma şeklinde gerçekleşen muameleler caizdir. Çünkü Yüce Allah bu hususu mü’minlerin
ilişkileri ile ilgili olarak haber vermektedir. O’nun mü’minlere dair haber verdiği hususlar da
imanın gerekleri arasındadır ve amellerden hesaba çekecek olan Allah, onların bu işlemlerde
bulunmalarını uygun görmüş demektir.
2. Bütün borç işlemlerinde ve kira akitlerinde vadenin belirlenmesi farzdır.
3. Eğer vade bilinmiyor ise bu borç işlemi helâl olmaz. Zira bu, hem bir aldatmadır, hem zarar
doğrurma ihtimali vardır. Dolayısıyla da kumar kapsamına girer.
4. Yüce Allah borçları yazmayı emretmektedir. Bu emir -hakkın korunmasının farz olması halinde
olduğu gibi- bazen farz olabilir. Kişinin, yetimlerin malları ve vakıflar gibi velâyeti altında
bir takım hakların olması hali buna örnektir. Vekiller ve eminler de böyledir. Bazen da bu
borçların yazılması farza yakın bir hüküm ifade eder. Nitekim eğer hak, kulun katıksız bir hakkı
ise bunu gerektirici hallerin durumuna uygun olarak farziyet ya da müstehablık daha bir güç
kazanabilir. Durum her ne olursa olsun yazı ile belgelemek, bu gibi vadeli işlemlerin teminat
altına alınabildiği en önemli işlemler arasındadır. Çünkü insanlar çokça unuturlar ve çokça
yanılırlar. Diğer taraftan Yüce Allah’tan sakınmayan hainlerden korunmak da yazı ile belgelemeyi
gerektirir.
5. Yüce Allah karşılıklı ilişkilerde bulunan iki kişi arasında kâtibe işlemleri adaletle
yazmasını emretmiştir. O nedenle katip, akrabalık vb. bir sebep dolayısı ile onlardan herhangi
birisine meyletmemeli; düşmanlık vb. bir sebepten dolayı da onlardan herhangi birisinin aleyhine
bir tutum takınmamalıdır.
6. Karşılıklı işlemlerde bulunan kimseler arasında yazı yazmak en faziletli amellerden ve bu
kimselere yapılacak iyiliklerden biridir. Çünkü bu şekilde yazı yazmakla onların hakları korunur
ve ithamdan kurtulurlar. O bakımdan katip, bu hususta insanlar arasında Allah'ın kendisine
emrettiği gibi yazmalı ve ecrini Allah’tan beklemeledir ki mükâfaatını elde etsin.
7. Kâtibin, adaleti bilen ve adaleti ile bilinen bir kimse olması gerekir. Çünkü adaleti bilen
bir kimse değilse, adaleti sağlama imkânı bulamaz. Eğer insanlar arasında adaleti bilinen,
muteber ve razı olunan bir kimse değilse onun yazdığı da muteber olmaz ve bu yazmadan beklenen
hakların gözetilmesi hususu gerçekleşmez.
8. Yazı ile belgelemenin ve bunda adil olmanın tamamlayıcı unsurlarından birisi de kâtibin yazma
üslubunu güzel bir şekilde becerebilmesi ve her bir işleme uygun muteber lafızları
kullanabilmesidir. Bu konuda da örfün büyük bir ehemmiyeti vardır.
9. Yazı yazmak Allah’ın kullarına ihsan ettiği nimetlerdendir. Dini ve dünyevi işler o
olmaksızın doğru bir istikamette ilerleyemez. Yüce Allah’ın kendisine yazı yazmayı öğrettiği bir
kimseye Allah büyük bir lütufta bulunmuş demektir. Yüce Allah’ın nimetlerine karşı şükrün tamam
olması ise yazı yazan birisinin bu bilgisi ile kulların ihtiyaçlarını görmesi ve yazı yazmaktan
imtina etmemesi ile gerçekleşir. İşte bundan dolayı Yüce Allah:“Kâtip Allah’ın kendisine öğrettiği gibi yazmaktan çekinmesin” diye
buyurmaktadır.
10. Kâtibin yazacağı şey, borçlu borcunu güzel bir şekilde ifade edebiliyor ise onun ifadesinden
ibarettir. Eğer küçüklüğü, akıl erdirememesi yahut deli veya dilsiz oluşu gibi sebeplerle
borcunu güzelce ifade edemiyor ise bu konuda velisi onun yerine geçer ve o yazdırır.
11. İtiraf, hakların kendisi vasıtası ile sabit olduğu en büyük yollardan birisidir. Çünkü Yüce
Allah kâtibe, borçlunun kendisine yazdıracağı şeyleri yazmasını emretmektedir.
12. Küçük, deli, aklı ermez vb. gibi ehliyet yeterliliğine sahip olamayanların (kısıtlıların)
üzerinde velâyetin sabit olması.
13. Veli, velâyeti altında bulunanın yerine geçer. Haklarını ilgilendiren bütün itiraflarında
onun yerini tutar.
14. Girişilen karşılıklı ilişkide kendisine güvenilen ve bu konuda yetki verilen kişinin bu
hususta söyleyeceği söz makbuldür. Böyle bir kimse kendisine güvenenin vekilidir. Çünkü veli,
kısıtlıların yerine geçtiğine göre, bir kimsenin kendi iradesi ile görevlendirdiği, işini
kendisine havale ettiği kimsenin sözünün kabulü, öncelikle söz konusudur. Anlaşmazlık halinde
ise kendisine güvenilerek vekâlet verilen kişinin sözünün muteber olması ve onun önceliğinin
bulunması gerekir.
15. Borçlu olan kişi kâtibe borcunu yazdırırken Allah’tan korkmalı, borcundan herhangi bir şeyi
eksik yazdırmamalıdır. Miktarında, niteliğinde, şartlarında veya kayıtlarında bir eksiltmeye
gitmemelidir. Aksine borç ile ilgili bütün yükümlülüklerini itiraf etmelidir. Tıpkı kendisinin
alacaklı başkasının borçlu olması halinde göz önünde bulundurulması gerekli şeyler ne ise onları
kendisi de göz önünde bulundurmalıdır. Kim bu şekilde davranmayacak olursa o, başkalarının
haklarını eksilten ve gizleyen bir kimse demektir.
16. Gizli ve açık bütün borçların itiraf edilmesi farzdır. Bu ise takvânın en büyük
özelliklerinden birisidir. Nitekim kişinin üzerinde bulunan bu gibi borçları itirafı terk etmesi
de takvâyı bozan ve eksilten hususlar arasında yer alır.
17. Alışverişte de şahit tutma yolu gösterilmektedir. Eğer işlem borçlanma ile ilgili ise şahit
tutmanın hükmü -önceden geçtiği gibi- yazışmanın hükmü ile aynıdır. Çünkü yazmak şahitliğin
yazıya geçirilmesinden ibarettir. Eğer yapılan alışveriş peşin bir alış veriş ise bunda şahit
tutmak gerekmekle birlikte yazışmanın terk edilmesinde bir vebal yoktur. Çünkü bu gibi
alışverişler çok yapılır ve yazılmaları zorluk çıkartır.
18. Adaletli iki erkeğin şahit tutulmasının gereği. Eğer buna imkân bulunmaz yahut
gerçekleştirilemez veya zor olursa, o takdirde bir erkek ve iki kadının şahit tutulması yoluna
gidilir. Bu da peşin ve borca dayalı alış veriş işlemlerini, bunlara bağlı şartları, belgeleri
ve buna benzer bütün işlemleri kapsar.
Şayet; Peygamber sallallahu aleyhi ve sellem’in yemin ve tek bir şahit ile hüküm verdiği
sabittir. Oysa âyet-i kerimede ancak iki erkeğin şahitliği veya bir erkek ve iki kadının
şahitliği söz konusudur, denilecek olursa cevabımız şudur: Âyet-i
kerimede Yaratıcının kullarına haklarını koruma yolu gösterilmektedir. Bundan dolayı âyet-i
kerimede en mükemmel ve en sağlam yollar zikredilmiştir. Bu âyet-i kerimede Peygamber sallallahu
aleyhi ve sellem’in sözü edilen bir şahit ve bir yemin ile hükmetmesine aykırı bir taraf da
yoktur. İşin başında hakların korunması konusunda Yüce Allah kulunu en mükemmel şekli ile dikkat
ve tedbir almaya yöneltmektedir. Aralarında anlaşmazlık bulunan kimseler arasında hüküm vermek
halinde ise durumuna göre tercih edici sebep ve delillere bakılır.
19. İki kadının şahitliği dünyevi haklarda bir tek erkeğin şahitliği yerine geçmektedir. Rivâyet
ve fetva gibi dini hususlarda ise kadın da erkek gibidir, aralarında fark yoktur. Bu iki mesele
arasındaki fark ise gâyet açıktır.
20. İki kadının şahitliğinin bir erkeğin şahitliği yerine sayılmasındaki hikmete işaret
edilmesi. Söz konusu hikmet ise çoğunlukla kadının hafızasının zayıf, buna karşılık erkeğin
hafızasının da güçlü oluşudur.
21. Şahit şahitliğini unutacak olur da bir diğer şahit ona hatırlatacak olursa o da böylelikle
durumu hatırlayacak olursa, onun ilk unutması -eğer hatırlatmakla ortadan kalkmışsa- zarar
vermez. Çünkü Yüce Allah:“…ki biri unutursa diğeri ona hatırlatsın”
buyurmaktadır. O halde şahit unutup da sonra hatırlatılmaksızın kendiliğinden hatırlayacak
olursa bu unutmasının zarar vermemesi öncelikle söz konusudur. Çünkü şahtliğin ekseni ilim ve
yakîndir.
22. Şahitliğin şüpheye dayalı değil, bilgi ve kesin kanaate dayalı olması kaçınılmazdır. Şahit
eğer şahitliğinde şüphe ve tereddüde düşecek olursa -velev ki galip zan sahibi olsa dahi- kesin
bildiği şeyin dışındaki herhangi bir hususta şahitlikte bulunması helâl değildir.
23. Şahitin şahitliğe çağırılması halinde kabul etmeme hakkı yoktur. İster şahitliğin tahammülü
(yapılacak bir işleme tanık tutulması) isterse de edası (hakim huzurunda tanık olduğu şeye tanıklık etmesi) için olsun fark etmez.
Şahitlik salih amellerin en faziletlileri arasındadır. Nitekim Yüce Allah onu emretmiş ve
faydalarında söz etmiştir.
24. Kâtibe de şahide de zarar vermek helâl değildir. Meselâ kendilerine zarar verilecek bir
zaman veya bir durumda çağırılmaları gibi. Aynı şekilde hak sahipleri ile karşılıklı ilişkilerde
bulunan kimselerin de şahitlere ve kâtiplere zarar vermeleri yasaklanmıştır. Bunun yanında
kâtibin ve şahidin karşılıklı ilişkilerde bulunan kimselere yahut onlardan herhangi birisine
zarar vermeleri de yasaklanmıştır. Yine bu husus şahidin de kâtibin de -eğer yazma ve şahitlikte
onlara herhangi bir zarar gelecek olursa- bu görevi yerine getirme yükümlülüklerinin düşeceğini
de ortaya koymaktadır.
Ayrıca bu buyruklarda iyilik yapan bütün ihsan sahibi kimselerin zarara sokulmalarının, altından
kalkamayacakları yüklerin onlara yükletilmesinin helâl olmadığına dikkat çekilmektedir. Çünkü
“İyiliğin karşılığı iylilikten başka ne olabilir!?”(er-Rahman, 55/60)
Aynı şekilde bir kimse bir iyilikte bulunur veya bir iyilik yapacak olursa, gerek sözlü gerekse
de fiili yollarla iyilik yaptığı kimseye zarar vermeyi terk etmek sureti ile bu iyiliğini
tamamlamalıdır. Çünkü yapılan iyilik ancak bu şekilde tamam olur.
25. Yazmanın ve şahitliğin farz olduğu yerlerde bunlara karşılık ücret almak caiz değildir.
Çünkü bu yazana ve şahitlik edecek olana Allah’ın farz kıldığı bir haktır. Diğer taraftan ücret
almak işlemlerde bulunanlara bir zarardır.
26. Bu buyruklarda bu üstün direktifler gereğince uygulama yapmanın sağlıyacağı pek çok maslahat
ve faydaya dikkat çekilmekte, bu yollarla hakların ve adaletin korunacağına, anlaşmazlıkların
ortadan kaldırılacağına, unutma ve yanılmanın da bertaraf edileceğine dikkat çekilmektedir.
Bundan dolayı Yüce Allah “Bu, Allah katında adalete daha uygun, şehadet için daha sağlam ve şüpheye düşmemeniz için de daha elverişlidir”
buyurmaktadır. Bunlar ise kullar için gerçekleştirilmesi zorunlu maslahatlardır.
27. Yazı yazmayı öğrenmek dini emirlerdendir. Çünkü yazı yazmak din ve dünyanın muhafaza
edilmesinin vesilesi, ihsan ve iyiliğin sebebidir.
28. Yüce Allah’ın diğer insanların ihtiyaç duyacağı bir nimeti ihsan ettiği kimsenin bu nimete
şükrünü tamamlayıcı unsurlarından birisi de Allah’ın kullarını bu nimetlerden faydalandırması,
bununla onların ihtiyaçlarını karşılamasıdır. Çünkü Yüce Allah yazmak istememeyi yasaklarken
yazacak olana da “Allah’ın kendisine öğrettiği gibi yazmaktan çekinmesin” buyruğu ile
hatırlatmada bulunup bu yasağın gerekçesini belirtmektedir. Ayrıca şu da var ki:“Kim din kardeşinin ihtiyacını görürse Allah da onun ihtiyacını görür.”
29. Şahitlere ve yazıcılara zarar vermek kişiyi fasık yapar. Fasıklık ise Yüce Allah’a itaat
çerçevesinden çıkıp masiyete düşmektir. Fasıklık da artar, eksilir ve kısımlara ayrılır. İşte bundan dolayı Yüce Allah:“... siz fasık kimselersiniz”
yahut da: “fasıklarsınız” demeyerek bunun yerine “bu (zararı) size dokunacak bir fasıklık olur”
buyurmaktadır. Buna göre kulun fasıklığı, Rabbine itaatin dışına çıkması oranında söz konusu
olur.
30. Yüce Allah’ın:“Allah’tan korkup sakının. Allah size öğretiyor”
buyruğu Allah’tan sakınmanın (takvanın) ilmin elde edilmesine vesile
olacağına delil gösterilmiştir. Bundan daha açık bir delil ise Yüce Allah’ın şu buyruğudur:“Ey iman edenler! Eğer Allah’tan korkup sakınırsanız O, size furkan verir”(el-Enfal, 8/29) Yani kendisi vasıtası ile gerçekleri, hak ile batılı
ayırt edebileceğiniz bir bilgi verir, demektir.
31. İbadetlerle ilgili dini hususların öğretilmesi faydalı ilim kapsamında olduğu gibi,
karşılıklı ilişkileri ve muameleleri ilgilendiren dünyevi hususların öğretilmesi de faydalı
ililm kapsamında yer alır. Çünkü Yüce Allah kullarının hem dinleri ile ilgili işlerini hem de
dünyalarını ilgilendiren işlerini muhafaza altına almış, korumuştur. O’nun yüce Kitabında her
bir hususa dair açıklama vardır.
32. Borçlar ile ilgili belgelendirme meşrudur ki bunlar da rehinler ve teminatlardır. Bu
teminatlar ve rehinler ile kulun hakkını elde etmesi sağlanır. Bu konuda kendisi ile muamele
yapılan kişi ister iyi bir kimse, ister günahkâr, ister güvenilir, ister hain bir kimse olsun
fark etmez. Çünkü bu sayede nice haklar korunabilmekte ve nice anlaşmazlıkların önü
kesilebilmektedir.
33. Rehinde belgelendirmenin en mükemmel şekli, rehnin kabz/teslim alınmasıdır. Ancak bu, kabz
olmaksızın rehnin geçerli olmayacağına delil değildir. Aksine âyet-i kerimede rehnin kabz ile
kayıtlandırılması kimi zaman rehnin kabz edileceğine ve bu vesile ile tam bir güvenin hasıl
olacağına diğer taraftan bazen da kabz edilmeyip bu güvenin de eksik olabileceğine delil teşkil
etmektedir.
34. Yüce Allah’ın:“alacağınız rehinler” diye
buyurması şuna delil gösterilmiştir: Rehin bırakan ile rehin alan kişi eğer rehinin
karşılığındaki borcun miktarında ihtilaf edecek olurlarsa, kabul edilecek olan söz, rehin alan
kişinin sözüdür. Çünkü Yüce Allah o hakkın karşılığında rehini bir belge olarak tespit etmiştir.
Şâyet bu hususta onun sözü kabul edilmeyecek olsaydı yazma ve şahitlik söz konusu olmadığından
dolayı rehin vasıtası ile belgelendirme gerçekleşmiş olmazdı.
35. Belgesiz ve şahitsiz muamelelerde bulunmak caizdir. Çünkü Yüce Allah:“Eğer biriniz diğerine güvenirse kendisine güvenilen kişi emanetini (borcunu) eksiksiz ödesin” diye buyurmaktadır. Ancak böyle bir
durumda takvâya ve Allah’tan korkmaya ihtiyaç vardır. Aksi takdirde hak sahibi olan kişinin
hakkı tehlikeye düşer. Bundan dolayıdır ki Yüce Allah, böyle bir durumda borçlu olan kimseye
Allah’tan sakınmasını ve kendisindeki emaneti (hakkı, borcu) eksiksiz
ödemesini emretmektedir.
36. Bir kimse bir diğerine güvenecek olursa hiç şüphesiz ona çok büyük bir iyilikte bulunmuş
olur, onun dinine ve emanetine tam bir güven beslediğini ortaya koymuş olur. O bakımdan borçlunun borcunu eksiksiz ödemesi iki bakımdan gereklidir:
Allah’ın emrine uymak için ve kendisine güvenerek onun eminliğinden razı olan arkadaşının
güvenini boşa çıkarmamak için.
37. Şahitliğin gizlenmesinin haram kılınması ve şahitliği gizleyen kimsenin bütün organların
hükümdarı olan kalbinin günaha gireceğinin belirtilmesi. Çünkü şahitliği gizlemek tıpkı haksız
ve yalan yere şahitlik etmek gibidir. Bundan dolayı haklar zayi olur, ilişkiler bozulur. Kişi
hem alacaklının hem de borçlunun hakkı konusunda tekrar tekrar günah işler.
38. Rehin almak hem ikamet halinde iken hem de yolculukta iken caiz olmakla birlikte âyet-i
kerimede sadece yolculuk kaydının getirilmesi yolculuk esnasında kâtip ve şahit bulmanın
zorluğundan, bu nendenle de rehin almaya daha çok ihtiyaç duyulmasından dolayıdır.
Yüce Allah âyet-i kerimeyi “Allah yaptıklarınızı çok iyi bilendir”
buyruğu ile sona erdirmektedir. Âyetin bu şekilde sona ermesi onlara güzel muamelelerde
bulunmaları için bir teşvik, kötü iş ve muamelelerden de uzak durmaları için bir uyarıdır.
Ustedes que creen en Al‑lah y siguen a Su Mensajero, cuando contraigan una deuda que debe ser pagada en una fecha pactada, registren este acuerdo y que el escribano que lo consigne lo haga en toda justicia y equidad, conforme a lo que prescribe el Islam. No es conveniente que un escribano musulmán se niegue a registrar una deuda tal como Al‑lah le ha enseñado. Que escriba, por lo tanto, lo que le dicte el deudor a fin de que sirva como reconocimiento de su derecho, y que tema a su Señor. Que no disminuya en nada el monto de su deuda, que no cambie su naturaleza ni las modalidades según las cuales debe ser cancelada. Si el deudor es incapaz de manejar sus asuntos, débil de razón por su corta edad, o es incapaz de dictar por ser mudo o por otra razón, que un tutor responsable dicte en su lugar con toda equidad. Además de eso, pidan a dos hombres adultos e íntegros que sean testigos (y firmen el contrato), pero si no encuentran dos hombres que sirvan como testigos, pidan el testimonio de un hombre y dos mujeres de las que conozcan su piedad y honestidad, para que, si una de ellas se olvida, la otra le recuerde lo que olvidó. Las personas requeridas para servir como testigos no deben negarse a este pedido. Están obligadas a presentarse si se las convoca en caso de litigio. No dejen de registrar por escrito una deuda, grande o pequeña, así como el plazo pactado, ya que es una práctica recomendada en el Islam: refuerza la fiabilidad del testimonio y reduce el riesgo de litigio sobre la naturaleza de la deuda, su monto y su plazo de pago. De todas maneras, las transacciones comerciales en las que la mercancía está inmediatamente a disposición y en las que el pago se hace en efectivo, no necesitan de este procedimiento. Se ha prescrito recurrir a testigos a fin de disminuir las causas de conflicto, y no está permitido perjudicar a los escribanos ni a los testigos. Tampoco está permitido a los escribanos y a los testigos perjudicar a quienes los convocaron. Si a pesar de todo, perjudican de alguna manera a alguien, no están obedeciendo a Al‑lah sino que lo desobedecen. Teman a Al‑lah, creyentes, actuando conforme a lo que Él les ha ordenado y respetando Sus prohibiciones. Al‑lah les enseña reglas que facilitan su vida en este mundo y en el Más Allá, ya que Al‑lah todo lo sabe: nada se Le escapa.
The Necessity of Writing Transactions That Take Effect Later on
This Ayah is the longest in the Glorious Qur'an. Imam Abu Ja`far bin Jarir recorded that Sa`id bin Al-Musayyib said that he was told that the Ayah most recently revealed from above the Throne -- the last Ayah to be revealed in the Qur'an -- was the Ayah about debts.
Allah's statement,
يأَيُّهَا الَّذِينَ ءَامَنُواْ إِذَا تَدَايَنتُم بِدَيْنٍ إِلَى أَجَلٍ مُّسَمًّى فَاكْتُبُوهُ
(O you who believe! When you contract a debt for a fixed period, write it down) directs Allah's believing servants to record their business transactions when their term is delayed, to preserve the terms and timing of these transactions, and the memory of witnesses, as mentioned at the end of the Ayah,
ذَلِكُمْ أَقْسَطُ عِندَ اللَّهِ وَأَقْوَمُ لِلشَّهَـدَةِ وَأَدْنَى أَلاَّ تَرْتَابُواْ
(that is more just with Allah; more solid as evidence, and more convenient to prevent doubts among yourselves.)
The Two Sahihs recorded that Ibn `Abbas said, "Allah's Messenger ﷺ came to Al-Madinah, while the people were in the habit of paying in advance for fruits to be delivered within one or two years. The Messenger of Allah ﷺ said,
«مَنْ أَسْلَفَ، فَلْيُسْلِفْ فِي كَيْلٍ مَعْلُومٍ، وَوَزْنٍ مَعْلُومٍ، إِلَى أَجَلٍ مَعْلُوم»
(Whoever pays money in advance (for dates to be delivered later) should pay it for known specified measure and weight (of the dates) for a specified date. )
Allah's statement,
فَاكْتُبُوهُ
(write it down) is a command from Him to record such transactions to endorse and preserve their terms. Ibn Jurayj said, "Whoever borrowed should write the terms, and whoever bought should have witnesses." Abu Sa`id, Ash-Sha`bi, Ar-Rabi` bin Anas, Al-Hasan, Ibn Jurayj and Ibn Zayd said that recording such transactions was necessary before, but was then abrogated by Allah's statement,
فَإِنْ أَمِنَ بَعْضُكُم بَعْضًا فَلْيُؤَدِّ الَّذِى اؤْتُمِنَ أَمَـنَتَهُ
(Then if one of you entrusts the other, let the one who is entrusted discharge his trust (faithfully).)
Allah's statement,
وَلْيَكْتُب بَّيْنَكُم كَاتِبٌ بِالْعَدْلِ
(Let a scribe write it down in justice between you) and in truth. Therefore, the scribe is not allowed to cheat any party of the contract and is to only record what the parties of the contract agreed to, without addition or deletion. Allah's statement,
وَلاَ يَأْبَ كَاتِبٌ أَن يَكْتُبَ كَمَا عَلَّمَهُ اللَّهُ فَلْيَكْتُبْ
(Let not the scribe refuse to write, as Allah has taught him, so let him write) means, "Those who know how to write should not refrain from writing transaction contracts when asked to do so." Further, let writing such contracts be a type of charity from the scribe for those who are not lettered, just as Allah taught him what he knew not. Therefore, let him write, just as the Hadith stated,
«إِنَّ مِنَ الصَّدَقَةِ أَنْ تُعِينَ صَانِعًا، أَوْ تَصْنَعَ لِأَخْرَق»
(It is a type of charity to help a worker and to do something for a feeble person.)
In another Hadith, the Prophet said,
«مَنْ كَتَمَ عِلْمًا يَعْلَمُهُ، أُلْجِمَ يَوْمَ الْقِيَامَةِ بِلِجَامٍ مِنْ نَار»
(Whoever kept knowledge to himself will be restrained by a bridle made of fire on the Day of Resurrection.) Mujahid and `Ata' said that if asked to do so, "The scribe is required to record."
Allah's statement,
وَلْيُمْلِلِ الَّذِى عَلَيْهِ الْحَقُّ وَلْيَتَّقِ اللَّهَ رَبَّهُ
(Let him (the debtor) who incurs the liability dictate, and he must have Taqwa of Allah, his Lord) indicates that the debtor should dictate to the scribe what he owes, so let him fear Allah,
وَلاَ يَبْخَسْ مِنْهُ شَيْئاً
(And diminish not anything of what he owes,) meaning, not hide any portion of what he owes.
فَإن كَانَ الَّذِى عَلَيْهِ الْحَقُّ سَفِيهًا
(But if the debtor is of poor understanding) and is not allowed to decide on such matters, because he used to waste money, for instance,
أَوْ ضَعِيفًا
(Or weak), such as being too young or insane,
أَوْ لاَ يَسْتَطِيعُ أَن يُمِلَّ هُوَ
(Or is unable to dictate for himself) because of a disease, or ignorance about such matters,
فَلْيُمْلِلْ وَلِيُّهُ بِالْعَدْلِ
(then let his guardian dictate in justice.)
Witnesses Should Attend the Dictation of Contracts
Allah said,
وَاسْتَشْهِدُواْ شَهِيدَيْنِ مِّن رِّجَالِكُمْ
(And get two witnesses out of your own men) requiring witnesses to attend the dictation of contracts to further preserve the contents,
فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَامْرَأَتَانِ
(And if there are not two men (available), then a man and two women) this requirement is only for contracts that directly or indirectly involve money. Allah requires that two women take the place of one man as witness, because of the woman's shortcomings, as the Prophet described. Muslim recorded in his Sahih that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«يَا مَعْشَرَ النِّسَاءِ تَصَدَّقْنَ وَأَكْثِرْنَ الْاسْتِغْفَارَ، فَإِنِّي رَأَيْتُكُنَّ أَكْثَرَ أَهْلِ النَّار»
(O women! Give away charity and ask for forgiveness, for I saw that you comprise the majority of the people of the Fire.)
One eloquent woman said, "O Messenger of Allah! Why do we comprise the majority of the people of the Fire" He said,
«تُكْثِرْنَ اللَّعْنَ، وَتَكْفُرْنَ الْعَشِيرَ، وَمَا رَأَيْتُ مِنْ نَاقِصَاتِ عَقْلٍ وَدِينٍ، أَغْلَبَ لِذِي لُبَ مِنْكُن»
(You curse a lot and you do not appreciate your mate. I have never seen those who have shortcoming in mind and religion controlling those who have sound minds, other than you.) She said, "O Messenger of Allah! What is this shortcoming in mind and religion" He said,
«أَمَّا نُقْصَانُ عَقْلِهَا، فَشَهَادَةُ امْرَأَتَيْنِ تَعْدِلُ شَهَادَةَ رَجُلٍ، فَهَذَا نُقْصَانُ الْعَقْلِ، وَتَمْكُثُ اللَّيَالِي لَا تُصَلِّي وَتُفْطِرُ فِي رَمَضَانَ، فَهَذَا نُقْصَانُ الدِّين»
(As for the shortcoming in her mind, the testimony of two women equals the testimony of one man, and this is the shortcoming in the mind. As for the shortcoming in the religion, woman remains for nights at a time when she does not pray and breaks the fast in Ramadan)
Allah's statement,
مِمَّن تَرْضَوْنَ مِنَ الشُّهَدَآءِ
(such as you agree for witnesses) requires competency in the witnesses. Further, Allah's statement,
أَن تَضِلَّ إْحْدَاهُمَا
(so that if one of them errs) refers to the two women witnesses; whenever one of them forgets a part of the testimony,
فَتُذَكِّرَ إِحْدَاهُمَا الاٍّخْرَى
(the other can remind her) meaning, the other woman's testimony mends the shortcoming of forgetfulness in the first woman.
Allah's statement,
وَلاَ يَأْبَ الشُّهَدَآءُ إِذَا مَا دُعُواْ
(And the witnesses should not refuse when they are called) means, when people are called to be witnesses, they should agree, as Qatadah and Ar-Rabi` bin Anas stated. Similarly, Allah said,
وَلاَ يَأْبَ كَاتِبٌ أَن يَكْتُبَ كَمَا عَلَّمَهُ اللَّهُ فَلْيَكْتُبْ
(Let not the scribe refuse to write as Allah has taught him,
«أَمَّا نُقْصَانُ عَقْلِهَا، فَشَهَادَةُ امْرَأَتَيْنِ تَعْدِلُ شَهَادَةَ رَجُلٍ، فَهَذَا نُقْصَانُ الْعَقْلِ، وَتَمْكُثُ اللَّيَالِي لَا تُصَلِّي وَتُفْطِرُ فِي رَمَضَانَ، فَهَذَا نُقْصَانُ الدِّين»
(As for the shortcoming in her mind, the testimony of two women equals the testimony of one man, and this is the shortcoming in the mind. As for the shortcoming in the religion, woman remains for nights at a time when she does not pray and breaks the fast in Ramadan)
Allah's statement,
مِمَّن تَرْضَوْنَ مِنَ الشُّهَدَآءِ
(such as you agree for witnesses) requires competency in the witnesses. Further, Allah's statement,
أَن تَضِلَّ إْحْدَاهُمَا
(so that if one of them errs) refers to the two women witnesses; whenever one of them forgets a part of the testimony,
فَتُذَكِّرَ إِحْدَاهُمَا الاٍّخْرَى
(the other can remind her) meaning, the other woman's testimony mends the shortcoming of forgetfulness in the first woman.
Allah's statement,
وَلاَ يَأْبَ الشُّهَدَآءُ إِذَا مَا دُعُواْ
(And the witnesses should not refuse when they are called) means, when people are called to be witnesses, they should agree, as Qatadah and Ar-Rabi` bin Anas stated. Similarly, Allah said,
وَلاَ يَأْبَ كَاتِبٌ أَن يَكْتُبَ كَمَا عَلَّمَهُ اللَّهُ فَلْيَكْتُبْ
(Let not the scribe refuse to write as Allah has taught him, so let him write.)
Some say that this Ayah indicates that agreeing to become a witness is Fard Kifayah (required on at least a part of the Muslim Ummah). However, the majority of the scholars say that the Ayah,
وَلاَ يَأْبَ الشُّهَدَآءُ إِذَا مَا دُعُواْ
(And the witnesses should not refuse when they are called) is referring to testifying to what the witnesses actually witnessed, thus befitting their description of being `witnesses'. Therefore, when the witness is called to testify to what he witnessed, he is required to give testimony, unless this obligation was already fulfilled, in which case such testimony becomes Fard Kifayah. Mujahid and Abu Mijlaz said, "If you are called to be a witness, then you have the choice to agree. If you witnessed and were called to testify, then come forward." It was reported that Ibn `Abbas and Al-Hasan Al-Basri said that the obligation includes both cases, agreeing to be a witness and testifying to what one witnessed.
Allah's statement,
وَلاَ تَسْـَمُواْ أَن تَكْتُبُوهُ صَغِيرًا أَوْ كَبِيرًا إِلَى أَجَلِهِ
(You should not become weary to write it (your contract), whether it be small or large, for its fixed term) perfects this direction from Allah by commanding that the debt be written, whether the amount is large or small. Allah said,
وَلاَ تَسْـَمُواْ
(You should not become weary) meaning, do not be discouraged against writing transactions and their terms, whether the amount involved is large or small. Allah's statement,
ذَلِكُمْ أَقْسَطُ عِندَ اللَّهِ وَأَقْوَمُ لِلشَّهَـدَةِ وَأَدْنَى أَلاَّ تَرْتَابُواْ
(that is more just with Allah; more solid as evidence, and more convenient to prevent doubts among yourselves) means, writing transactions that will be fulfillled at a later date is more just with Allah meaning better and more convenient in order to preserve the terms of the contract. Therefore, recording such agreements helps the witnesses, when they see their handwriting - or signatures - later on and thus remember what they witnessed, for it is possible that the witnesses might forget what they witnessed.
وَأَدْنَى أَلاَّ تَرْتَابُواْ
(And more convenient to prevent doubts among yourselves) meaning, this helps repel any doubt. Since if you need to refer to the contract that you wrote and the doubt will end.
Allah's statement,
إِلاَ أَن تَكُونَ تِجَـرَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلاَّ تَكْتُبُوهَا
(save when it is a present trade which you carry out on the spot among yourselves, then there is no sin on you if you do not write it down) indicates that if the transaction will be fulfilled immediately, then there is no harm if it is not recorded.
As for requiring witnesses to be present in trading transactions, Allah said,
وَأَشْهِدُواْ إِذَا تَبَايَعْتُمْ
(But take witnesses whenever you make a commercial contract. )
However, this command was abrogated by,
فَإِنْ أَمِنَ بَعْضُكُم بَعْضًا فَلْيُؤَدِّ الَّذِى اؤْتُمِنَ أَمَـنَتَهُ
(Then if one of you entrusts the other, let the one who is entrusted discharge his trust (faithfully).)
Or, it could be that having witnesses in such cases is only recommended and not obligatory, as evident from the Hadith that Khuzaymah bin Thabit Al-Ansari narrated which Imam Ahmad collected. `Umarah bin Khuzaymah Al-Ansari said that his uncle, who was among the Prophet's Companions, told him that the Prophet was making a deal for a horse with a bedouin man. The Prophet asked the bedouin to follow him so that he could pay him the price of the horse. The Prophet went ahead of the bedouin. The bedouin met several men who tried to buy his horse, not knowing if the Prophet was actually determined to buy it. Some people offered more money for the horse than the Prophet had. The bedouin man said to the Prophet , "If you want to buy this horse, then buy it or I will sell it to someone else." When he heard the bedouin man's words, the Prophet stood up and said, "Have I not bought that horse from you" The bedouin said, "By Allah! I have not sold it to you." The Prophet said, "Rather, I did buy it from you." The people gathered around the Prophet and the Bedouin while they were disputing, and the bedouin said, "Bring forth a witness who testifies that I sold you the horse." Meanwhile, the Muslims who came said to the bedouin, "Woe to you! The Prophet only says the truth." When Khuzaymah bin Thabit came and heard the dispute between the Prophet and the bedouin who was saying, "Bring forth a witness who testifies that I sold you the horse, " Khuzaymah said, "I bear witness that you sold him the horse." The Prophet said to Khuzaymah, "What is the basis of your testimony" Khuzaymah said, "That I entrusted you, O Messenger of Allah!" Therefore, the Messenger made Khuzaymah's testimony equal to the testimony of two men. This was also recorded by Abu Dawud and An-Nasa ®299؛. Allah's statement,
وَلاَ يُضَآرَّ كَاتِبٌ وَلاَ شَهِيدٌ
(Let neither scribe nor witness suffer (or cause) any harm) also indicates that the scribe and the witness must not cause any harm, such as, when the scribe writes other than what he is being dictated, or the witness testifies to other than what he heard or conceals his testimony. This is the explanation of Al-Hasan and Qatadah."
Allah's statement,
وَإِن تَفْعَلُواْ فَإِنَّهُ فُسُوقٌ بِكُمْ
(But if you do (such harm), it would be wickedness in you) means, "If you defy what you were commanded and commit what you were prohibited, then it is because of the sin that resides and remains with you; sin that you never release or rid yourselves from."
Allah's statement,
وَاتَّقُواْ اللَّهَ
(So have Taqwa of Allah) means, fear Him, remember His watch over you, implement His command and avoid what He prohibited,
وَيُعَلِّمُكُمُ اللَّهُ
(And Allah teaches you. ) Similarly, Allah said,
يِـأَيُّهَا الَّذِينَ ءَامَنُواْ إَن تَتَّقُواْ اللَّهَ يَجْعَل لَّكُمْ فُرْقَانًا
(O you who believe! If you have Taqwa of Allah, He will grant you Furqan (a criterion to judge between right and wrong)) 8:29, and,
يأَيُّهَا الَّذِينَ ءَامَنُواْ اتَّقُواْ اللَّهَ وَءَامِنُواْ بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِ وَيَجْعَل لَّكُمْ نُوراً تَمْشُونَ بِهِ
(O you who believe! Have Taqwa of Allah, and believe in His Messenger, He will give you a double portion of His mercy, and He will give you a light by which you shall walk (straight)) 57:28.
Allah said;
وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
(And Allah is the All-Knower of everything) stating that Allah has perfect knowledge in all matters and in their benefits or repercussions, and nothing escapes His perfect watch, for His knowledge encompasses everything in existence.
The Qur'anic injunctions on Loan
An important principle of the Law of Dealings, or the Law of Contracts in modern legal terminology, has been taken up in the verses appearing above. Following this, appears a specific principle of the general rules of evidence.
These are times when writing is the rage. The written word has taken the place of human speech but think of the days of fourteen hundred years ago when almost the entire business of the world was conducted verbally. The principle of writing and retaining documents did not just exist. It was the Qur'an which first pointed out to its importance and said:
إِذَا تَدَايَنتُم بِدَيْنٍ إِلَىٰ أَجَلٍ مُّسَمًّى فَاكْتُبُوهُ
When you transact a debt payable at a specified time, put it in writing. Two principles have been stated here. These are:
1. A written document should be prepared while concluding a transaction on deferred payment basis, so that it may be availed of in cases of error or refusal.
2. While making a transaction on deferred payment basis, it is necessary that the due date of its payment should be determined. It is not permissible to defer the payment for an indefinite period of time because this can open the doors of dispute. This is why the Muslim Jurists have stressed that the time limit so set should not have any ambiguity at all. It should specify the exact date and month. There should be nothing vague about it, for instance, the time of the harvesting of crops cannot be fixed, because the time of harvesting may vary subject to weather conditions. Since writing was not common in those days (and even after writing has become so common, the majority of world population is the same as does not know how to write), it was possible for the scribe of the agreement to write down what was not intended, thereby causing undue loss or gain to one or the other party. Therefore, it was said:
وَلْيَكْتُب بَّيْنَكُمْ كَاتِبٌ بِالْعَدْلِ
And let a scribe write it between you with fairness.
Firstly, the instruction given here requires that the scribe should not be prejudiced in favour of one of the parties. On the contrary, he should be impartial so that there remains no scope for doubt or concern for anyone. Secondly, the scribe was instructed to write justly. Let him incur no permanent loss on himself by working for the vanishing gain of others. After that, the attention of the scribe has been drawn to the fact that Allah Almighty has given him the ability to write, for which he can show his gratefulness by not refusing to write.
As to who should initiate the writing of the document, it was said:
وَلْيُمْلِلِ الَّذِي عَلَيْهِ الْحَقُّ
And the one who owes should give the dictation,
For instance, if a person has made a purchase on credit, then he is the one who should dictate the entries of the document because this will be a written agreement on his behalf. In order to offset the possibility of any addition or deletion in the written document, it was said:
وَلْيَتَّقِ اللَّـهَ رَبَّهُ وَلَا يَبْخَسْ مِنْهُ شَيْئًا
But he must fear Allah, his Lord, and should not curtail any-thing from it.
Sometimes, it happens that the person incurring debt is fickle-minded, or superannuated in age, or a minor, or mute, or the speaker of a language not known to the scribe. Since such a person does not have the ability to dictate a document, it was said that, in a situation like this, his wali ولی or guardian should dictate the written agreement. The need for a guardian in respect of the insane and the minor is obvious since all their affairs are handled through a guardian. The guardian of the mute, or the speaker of the language unknown to the scribe could also do this, and should he make somebody his representative, it would still be possible. Here, the word, 'wali' ولی in the Qur'an covers both meanings.
The rules of witnessing
Upto this point the statement was limited to the writing or dictating of documents in transaction. Later on, it is enlarged by saying that the writing of the document should riot be taken as sufficient. It should rather have witnesses as well so that, in case there is a dispute, the appearance of witnesses in the court could help resolve it. This is why the Muslim jurists, may Allah's mercy be upon them, have said that simple writing of an agreement is not a conclusive proof in the sight of Islamic Shari'ah. Unless there is an oral evidence of witnesses, as approved by the Shari'ah, on the agreement, no decision could be taken on simple writing. Common courts of today also follow the same practice when they do not take a decision unless there is a verbal evidence to prove the document.
The number of witnesses
Now follow some important rules of evidence:
1. It is necessary according to Islamic rules of evidence that there be two men, or one man and two women. One man alone, or only two women are not sufficient witnesses in common dealings.
The qualifications of witnesses
2. The witnesses should be Muslims. The Qur'anic expression: مِن رِّجَالِكُمْ 'from among your men' points out in this direction.
3. The witnesses should be trustworthy and just whose word could be relied upon. They should not be sinners and liars. This injunction is contained in مِمَّن تَرْضَوْنَ مِنَ الشُّهَدَاءِ : from those witnesses you are pleased with.'
Refusing the act of witnessing is a sin
After that, the Holy Qur'an directs the people that they should not refuse to be witnesses when it is required from them, since evidence is the way to revive truth and the method to resolved disputes. Even if there is a trouble in giving evidence, it should to be tolerated, taking it as a national duty. Following that, emphasis was laid on writing down the document of deeds. It was said that the agreement, big or small, should invariably be written down: 'And, be not loath to write it down, as payable at its time, no matter how short or long.' Of course, if there is a hand-to-hand transaction, not involving any debt, it could be left unwritten. However, as a precautionary measure, two witnesses should be taken to confirm the agreement anyway, just in case there arises a dispute between the parties concerned. For instance, the seller may say that the price was not received, or the buyer may charge that he did not receive everything he bought. Evidence of witnesses will serve well in deciding this dispute.
Witnesses should not suffer
When the verse began, scribes were instructed not to refuse writing or testifying agreements. In this case, it was possible that people would give them more trouble than necessary.. Therefore, it was said towards the end of the verse:
وَلَا يُضَارَّ كَاتِبٌ وَلَا شَهِيدٌ
And neither scribe nor witness should be harmed.
It means that, in order to protect one's own rights and benefits, one should not disturb the rights and benefits of others. Then it was said:
وَإِن تَفْعَلُوا فَإِنَّهُ فُسُوقٌ بِكُمْ
And if you do, it is certainly a sin on your part.'
This tells us that causing harm to the scribe or the witness is prohibited. For this reason, the Muslim jurists have said that the scribe who demands his wages while writing, or the witness who claims his legitimate two-way conveyance allowance, are entitled to get it as a matter of their right. Not paying these dues is included under the scope of harming them, and is, therefore, impermissible. No doubt, under its system of justice, Islam has forced the witnesses to appear in court, and has made the concealment of evidence a grave sin; but at the same time, the other side of the picture has also been duly taken care of, so that people are not made to stay away from testifying. It was the effect of this two-way precaution that truthful and selfless witnesses were available in every case, and cases were decided easily and quickly true to the demands of justice. When the modern world bypassed this Qur'anic principle, the whole court system went to pieces. Real and true witnesses in cases became virtually extinct. Everyone was compelled to shy away from appearing as a witness. The reason is simple. Being identified as a witness means trouble. If the case involves the police and a crime, the chief of the police station would call the witness everyday and any time, and on occasions, would have him sit there for hours. Even in civil courts, the witness is treated as if he was some sort of criminal. Then the dates of the case keep changing endlessly. New dates are given on which the poor witness is bound to come leaving his business, job and needs. If he fails, the threat of an arrest-warrant hangs over his head. Therefore, every decent person engaged in earning his livelihood has been forced to take the appearance in court as punishment for no crime of his, and therefore, he has been left with no choice but to avoid it as far as he can. Professional witnesses are all you get and they make no distinction between the lie and the truth. The Holy Qur'an, after emphasizing these basic ingredients, helps eliminate these malpractices by saying at the end of the verse:
وَاتَّقُوا اللَّـهَ ۖ وَيُعَلِّمُكُمُ اللَّـهُ ۗ وَاللَّـهُ بِكُلِّ شَيْءٍ عَلِيمٌ
And fear Allah. And Allah teaches you. And Allah is All-Knowing in respect of everything.
It will be noted that this verse carries many injunctions. Some Muslim jurists have deduced twenty important juristic rulings from this verse. We should also keep in mind the recurring style of the Qur'an whereby, before and after giving a particular law, it creates an inner impulse to follow Divine injunctions by introducing the fear of Allah and the fear of the Day of Retribution. It is in accordance with this method that the verse was concluded with an exhortation to fear Allah and to remember that there is nothing hidden from Him. If you try any contravention, under any impermissible pretext whatsoever, you will still remain unable to cheat Allah.
The second verse takes up the following two subjects:
1. In cases involving a credit deal, it is quite permissible for a person to keep something as mortgage to secure his debt. But the Qur'anic word مَّقْبُوضَةٌ (taken in possession) indicates that deriving any benefit out of the thing mortgaged is not permissible for him. The only right the mortgagee has is to keep the thing in his possession until the time when his debt is cleared. Any benefit that accrues from it rightfully belongs to the original owner.
2. Secondly, it was said that the person who knows the correct situation in a disputed matter should not withhold his testimony. If he does withhold it, his heart is a sinner. The heart has been identified as the sinner because somebody might think his sin was restricted to the tongue (which failed to speak up). But it was in the heart that he first decided to do what he did and therefore, the sin of his heart comes first.
O mga sumampalataya kay Allāh at sumunod sa Sugo Niya, kapag nakipagtransaksiyon kayo ng pautang sa pamamagitan ng pagpapautang ng iba sa inyo sa iba pa sa isang yugtong tinakdaan ay isulat ninyo ang pautang na iyon at isulat sa pagitan ninyo ng isang tagasulat ayon sa katotohanan at pagpapakamakatarungang sumasang-ayon sa Batas ng Islām. Hindi tatanggi ang tagasulat na isulat ang pautang ayon sa sumasang-ayon sa itinuro sa kanya ni Allāh na pagsusulat ayon sa katarungan. Kaya isulat niya ang idinidikta sa kanya ng [taong] nasa kanya ang tungkulin upang iyon ay maging isang pag-amin mula rito, mangilag siyang magkasala kay Allāh na Panginoon niya, at huwag siyang bumawas mula sa pautang ng anuman sa halaga nito o uri nito o kalidad nito. Ngunit kung ang [taong] nasa kanya ang tungkulin ay hindi mahusay sa pag-aasal o siya ay isang mahina dahil sa kabataan niya o kabaliwan niya o siya ay hindi nakakakaya sa pagdidikta dahil sa pagkapipi niya, at tulad niyon, magsagawa ng pagdidikta para sa kanya ang katangkilik niyang nananagot para sa kanya ayon sa katotohanan at pagkamakatarungan. Humiling kayo ng pagsasaksi ng dalawang lalaking nakapag-iisip, na makatarungan. Kung walang natagpuang dalawang lalaki ay magpasaksi kayo sa isang lalaki at dalawang babae, na nalulugod kayo sa pagrerelihiyon nila at pagkamapagkakatiwalaan nila, upang kapag nakalimot ang isa sa dalawang babae ay magpapaalaala rito ang babaing kasama nito. Hindi tatanggi ang mga saksi kapag humiling mula sa kanila ng pagsasaksi sa utang at kailangan sa kanila ang pagsasagawa nito kapag tinawag sila para roon. Huwag dumapo sa inyo ang pagsasawa sa pagsulat ng pautang, kaunti man o marami, hanggang sa taning nitong itinakda. Ang pagsulat ng pautang ay higit na makatarungan sa Batas ni Allāh, higit na mariin para sa pagpapatibay sa pagsasaksi at pagsasagawa nito, at higit na malapit sa pagkakaila sa pagdududa sa uri ng pautang, halaga nito, at yugto nito, malibang kapag ang pakikipagkasunduan sa pagitan ninyo ay isang kalakalan sa isang panindang nakahanda at halagang nakahanda sapagkat walang pagkaasiwa sa inyo sa pag-iwan sa pagsusulat sa sandaling ito dahil sa kawalan ng pangangailangan dito. Isinasabatas sa inyo ang pagpapasaksi bilang pagpigil sa mga dahilan ng alitan. Hindi ipinahihintulot ang pamiminsala sa mga tagasulat at mga saksi at hindi ipinahihintulot para sa kanila ang pamiminsala sa sinumang humiling ng pagsulat nila at pagsaksi nila. Kung magaganap mula sa inyo ang pamiminsala, tunay na ito ay paglabas sa pagtalima kay Allāh patungo sa pagsuway sa Kanya. Mangamba kayo kay Allāh, O mga mananampalataya, sa pamamagitan ng pagsunod sa ipinag-utos Niya sa inyo at pag-iwas sa sinaway Niya sa inyo. Nagtuturo sa inyo si Allāh ng may dulot na kaayusan sa Mundo ninyo at Kabilang-buhay ninyo. Si Allāh sa bawat bagay ay Maalam kaya walang nakakukubli sa Kanya na anuman.
Ey iman edenler! Allah'a iman edin ve onun resulüne tabi olun. Belirli bir süreye kadar birbirinize borç verdiğiniz zaman aranızdan bir kâtip onu doğru ve hak olarak yazsın. Kâtip, Allah'ın kendisine öğrettiği gibi şeriata uygun bir şekilde yazmaktan kaçınmasın, yazsın. Borçlu olan kimse katibe yazdırsın. Böylece bu ondan borç aldığına dair bir onay olsun. Borçlu kimse, Rabbinden korksun ve borcunun türünden, miktarından ve sıfatından herhangi bir şeyi eksiltmesin. Eğer borçlu kimse küçük olması yahut akılsız, deli olması sebebiyle yahut da dilsiz olması ve benzeri sebeple bunu yapamıyorsa, ondan sorumlu olan velisi hak ve insaf ile bunu yazdırsın. Borcu yazmak için adil ve akıl sahibi iki erkek şahit getirin. Eğer iki erkek bulamazsanız, bir erkek ve iki kadın şahit getirin. Kendilerinden din ve emanet hususunda razı olduğunuz bir erkek ve iki kadın şahit getirin. Eğer bu iki kadından biri unutacak olursa diğeri ona hatırlatsın. Şahitlerden borç ve borca dair şahitlik etmeleri istenirse bundan imtina edip, geri durmasınlar. Borcu belirlenen süreye kadar yazmaktan üşenmeyin. Borcu yazmak; Allah'ın dininde daha adaletli olan bir davranıştır ve şahitlerin şahitliğinin eda edilmesi için de tam olanıdır. Aynı şekilde şüpheyi ortadan kaldırmak için de en güzel olan budur. Borcunun türü, miktarı ve süresi hususundaki şüpheyi ortadan kaldırmak için de en doğru olan yol bu yoldur. Ancak aranızda yaptığınız alışverişin peşin bir ticaret olması ve malın bedelinin de hazır olması halinde ihtiyaç duyulmadığı için yazmayı bırakmanızda bir beis yoktur. Şahitlere ve borcu yazan kimselere bir zarar yoktur. Kendilerinden yazmaları ve şahitlik yapmaları istenen kimselere zarar vermeniz caiz değildir. Eğer sizden böyle bir şey sadır olursa bu Allah'a taatten çıkıp masiyete girmektir. Ey müminler! Allah'ın emirlerini yerine getirip ve yasaklarından kaçınarak Allah'tan korkun. Allah, dünya ve ahirette sizin yararınıza olacak olan şeyleri açıklamaktadır. Allah, her şeyi hakkıyla bilendir. Hiçbir şey Allah'a gizli kalmaz.
Wahai orang-orang yang beriman kepada Allah dan mengikuti Rasul-Nya! Apabila kalian melakukan transaksi utang-piutang, yaitu sebagian dari kalian memberikan pinjaman kepada orang lain sampai batas waktu tertentu, maka catatlah pinjaman itu dan hendaklah pinjaman di antara kalian itu dicatat oleh seorang pencatat dengan benar dan adil sesuai dengan ketentuan syariat. Hendaklah si pencatat tidak menolak mencatat pinjaman itu sesuai dengan apa yang diajarkan oleh Allah kepadanya, yakni mencatat secara adil. Sebab itu, hendaklah si pencatat itu mencatat apa yang didiktekan orang yang bertanggung jawab atas pinjaman itu, agar hal itu menjadi pengakuan darinya. Juga hendaklah ia takut kepada Allah, Tuhannya, dan tidak mengurangi pinjaman itu sedikit pun, baik dalam ukuran, jenis maupun kualitasnya. Jika orang yang bertanggungjawab atas pinjaman itu tidak cakap melakukan transaksi, atau lemah, baik karena usianya yang masih kecil maupun karena gangguan kejiwaan, atau tidak bisa mendiktekan karena bisu maupun lainnya maka hendaklah dalam pendiktean itu ia diwakili oleh walinya yang bertanggungjawab atasnya dengan benar dan adil. Carilah dua orang laki-laki yang berakal sehat dan adil untuk menjadi saksi. Jika tidak ada dua orang laki-laki, maka carilah saksi seorang laki-laki dan dua orang wanita yang kalian percayai kualitas agama dan amanahnya. Hal itu supaya ketika salah satu dari dua wanita itu lupa, maka wanita yang lain akan mengingatkannya. Janganlah para saksi itu menolak apabila mereka diminta menjadi saksi terkait transaksi utang-piutang, dan mereka harus memberikan kesaksian apabila mereka diundang untuk itu. Serta janganlah kalian merasa jemu untuk mencatat transaksi utang-piutang, baik dalam jumlah sedikit maupun banyak sampai batas waktu tertentu; karena mencatat transaksi utang-piutang itu lebih adil dalam pandangan syariat Allah, lebih kuat dalam menegakkan dan memberikan kesaksian, dan lebih besar kemungkinannya untuk menghilangkan keragu-raguan tentang jenis, kadar dan waktu (jatuh tempo) pinjaman, kecuali apabila transaksi itu kalian lakukan dengan cara jual-beli antara barang dan uang secara tunai maka tidak ada masalah bila kalian tidak mencatatnya karena memang tidak perlu dicatat. Disyariatkan kepada kalian untuk mencari saksi guna menghindari perselisihan, namun tidak boleh mempersulit urusan para pencatat dan para saksi, dan mereka juga tidak boleh mempersulit urusan orang yang meminta jasa pencatatan dan kesaksian mereka. Jika kalian mempersulit urusan tersebut maka tindakan itu telah keluar dari ruang lingkup ketaatan kepada Allah menuju kemaksiatan kepada-Nya. Sebab itu, takutlah kalian -wahai orang-orang mukmin- kepada Allah dengan cara menjalankan perintah-Nya dan menjauhi larangan-Nya, niscaya Dia akan mengajarkan kepada kalian apa-apa yang mengandung kebaikan bagi urusan dunia dan akhirat kalian, dan Allah Maha Mengetahui segala sesuatu sehingga tidak ada sesuatu pun yang luput dari pengetahuan-Nya.
Where there is a cash transaction between two parties, the matter ends there itself. But contracting a debt is a different matter. In such a case, if the transaction is purely verbal, there is a possibility of differences arising due to the absence of written proof. Either party will present the matter according to his own perceptions, for there is no clear or absolute basis on which a proper decision may be arrived at. As a result, differences and complaints arise between the two parties at the time of payment. The only solution is to write down the particulars of the loan and then have witnesses testify to it. If any differences arise, this document would become the basis for a final decision. For a believer this would be a strategic safeguard based on taqwa and justice. In abiding by the written conditions and making a proper payment of dues, he acquits himself before the people and before God. Believers are witnesses of God’s religion. Just as they are not allowed to knowingly hide anything from God, they should similarly never conceal any evidence they may possess. Concealing evidence is to nurture a criminal mentality and to shirk the role they can play in making just decisions. Man’s conscience demands that the truth should be acknowledged and untruth should be proclaimed to be such. In matters of justice, one who withholds evidence for the sake of prestige or some other worldly considerations, is like a criminal who becomes a witness to his own crime.
Ô vous qui croyez en Allah et suivez Son Messager, quand vous traitez de dettes avec une échéance déterminée, consignez cet accord et que le scribe qui le consigne pour vous le fasse en toute justice et équité, conformément à ce que prescrit la religion.
Il ne convient pas que le scribe refuse de consigner une dette selon ce que lui enseigna Allah. Qu’il écrive donc ce que lui dicte le débiteur afin que cela fasse office de reconnaissance de la part de celui-ci et qu’il craigne son Seigneur. Qu’il ne diminue en rien le montant de la dette et qu’il ne change pas sa nature ni les modalités selon lesquelles elle doit être remboursée.
Si le débiteur est incapable de gérer ses affaires, faible en raison de son jeune âge ou de son aliénation ou est incapable de dicter car muet ou pour une autre raison, qu’un tuteur responsable de lui dicte à sa place en toute équité.
De plus, demandez le témoignage de deux hommes majeurs et intègres mais si vous ne trouvez pas deux témoins hommes, demandez le témoignage d’un homme et de deux femmes dont vous connaissez la piété et l’honnêteté, afin que si l’une des deux oublie, l’autre lui rappelle son oubli.
Les personnes sollicitées pour servir de témoins ne doivent pas refuser cette requête ; elles sont tenues de se présenter si on les rappelle en cas de litige.
Ne négligez pas de consigner par écrit l’existence d’une dette, qu’elle soit minime ou conséquente, ainsi que son échéance déterminée car c’est une pratique recommandée par la religion: elle renforce la fiabilité du témoignage et réduit le risque de litiges au sujet de la nature de la dette, de son montant et de son échéance.
Toutefois, les transactions commerciales où la marchandise est disponible immédiatement et où le paiement se fait au comptant ne nécessitent pas cette procédure.
Il vous a été prescrit d’avoir recours au témoignage afin d’éloigner les causes des conflits et il n’est pas permis de porter préjudice aux scribes ou aux témoins. Il n’est pas non plus permis aux scribes et aux témoins de porter préjudice à ceux qui les ont sollicités.
Si malgré cela vous portez un préjudice quelconque, vous n’obéissez alors pas à Allah mais vous Lui désobéissez plutôt.
Craignez Allah, ô croyants, en vous conformant à ce qu’Il vous a ordonné et en délaissant ce qu’Il vous a défendu.
Allah vous apprend des règles qui facilitent votre vie ici-bas et votre au-delà car Allah sait tout: rien ne Lui échappe.
O vi koji vjerujete u Allaha i slijedite Njegovog Poslanika, kada jedan od drugog pozajmljujete do određenog roka, zapišite taj dug. Neka ga neko zapiše pravedno, u skladu sa šerijatom. Neka se pisar ne suzdržava da zapiše dug onako kako ga je Allah naučio, pravedno. Neka ga zapiše onako kako mu diktira dužnik, tako da to bude njegovo priznanje, i nek se boji Allaha i neka ništa od duga ne oduzima, bilo kvantitativno ili kvalitativno. Ukoliko dužnik nije razborit ili je slab zbog malodobnosti, ludila, nijemosti i tome slično, neka izdiktira njegov staratelj, pravedno i objektivno. I tražite svjedočenje dvojice razumnih i pravednih muškaraca, pa ako ne nađete, onda muškarca i dvije žene čijom ste vjerom i pouzdanošću zadovoljni, tako da ako jedna od njih zaboravi, ona druga je podsjeti. I neka se svjedoci ne ustručavaju da svjedoče, kada se to od njih zatraži. Neka vam ne bude teško pisanje duga, bio veliki ili mali, do određenog roka, jer je zapisivanje duga pravednije u šerijatu, uz njega je svjedočenje potpunije, i njime je veća šansa da se otkloni svaka sumnja u vezi količine, vrste i roka duga. Međutim, ako se radi o vašem međusobnom poslovanju u kojem se roba preuzima i cijena plaća na licu mjesta, nema smetnje da to ne zapišete, ako nema potrebe. Propisano vam je svjedočenje pri kupoprodaji, kako bi se spriječio međusobni spor, i nije dozvoljeno nanošenje štete svjedocima niti pisarima, niti je njima dozvoljeno da nanesu štetu onome ko od njih traži pisanje ili svjedočenje. Ukoliko neko od vas nanese štetu drugom, time je izašao iz pokornosti Allahu. O vjernici, bojte se Allaha činjenjem onoga što vam je naredio i klonjenjem onoga što vam je zabranio, i Allah će vas podučiti onome u čemu je boljitak za vas i na dunjaluku ina ahiretu, a Allah sve zna i ništa Mu nije skriveno.
Hỡi những người đã có đức tin nơi Allah và tuân theo Thiên Sứ của Ngài, khi các ngươi cho nhau vay mượn và hứa hẹn sẽ hoàn nợ trong thời gian nhất định thì các ngươi hãy viết số nợ đó ra; các ngươi hãy chọn một người công bằng để viết rõ ràng số nợ đó đúng theo giáo lý Islam, không gì cấm cản người viết nợ viết đúng theo giáo lý mà Allah đã dạy y một cách công bằng. Bởi thế y hãy viết những gì người mắc nợ khẳng định, và người mặc nợ hãy kính sợ Allah Thượng Đế của y mà nói chính xác phần nợ y đã mượn và nêu rõ hình thức thanh toán ra sao. Trường hợp người mắc nợ không giỏi xử trí vấn đề do còn nhỏ hoặc bệnh thần kinh hoặc không thể nói chuyện do bị câm thì hãy tìm người đại diện đáng tin cậy đứng ra đại diện và cần sự chứng nhận của hai người đàn ông trưởng thành, đáng tin; nếu không đủ hai người đàn ông thì cần một đàn ông và hai phụ nữ trong số những người mà các ngươi hài lòng, tin tưởng vào uy tín của họ phòng ngừa trường hợp một trong hai phụ nữ có quên thì người kia nhắc nhở. Nhân chứng không được phép từ chối khi được mời tham gia làm chứng cho số nợ đó, nghĩa vụ của nhân chứng phải đáp lại lời mời khi được yêu cầu. Các ngươi đừng có lười biếng phải viết cụ thể các khoản nợ dù ít hay nhiều và được trả trong thời gian nhất định, bởi viết giấy nợ là cách công bằng nhất trong luật của Allah, là bằng chứng thiết thực nhất để thanh toán nợ và là cách xóa tan mọi ngờ vực về số lượng, thể loại và hình thức hoàn nợ, bằng không thì các ngươi hãy mua bán bằng hình thức trả tiền đủ khi nhận hàng. Tuy nhiên, các ngươi không bị mắc tội nếu không viết giấy nợ khi không cần thiết, bởi luật được qui định là để tránh mọi tranh chấp về sau. Các ngươi không được tạo áp lực và gây hại đến người viết giấy nợ và nhân chứng, lại càng không được gây hại những ai yêu cầu viết giấy nợ và chứng cứ về khoản nợ, nếu ai dám gây hại là y đã kháng lệnh của Allah. Các ngươi - hỡi những người có đức tin - hãy sợ Allah mà tuân thủ đúng theo mọi điều Ngài ra lệnh và tránh xa mọi thứ Ngài cấm. Và Allah đã dạy các ngươi mọi thứ cải thiện mọi sự việc ở đời này và Đời Sau cho các ngươi, bởi Allah luôn tận tường mọi thứ, không điều gì có thể che giấu được Ngài.
Ako ste putnici i ne nađete pisara koji će vam dokumentovati dug, dovoljno je da dužnik dadne zalog pozajmiocu, koji je garant vraćanja duga. Taj zalog će ostati kod njega sve dok dužnik ne vrati dug. Ukoliko imate povjerenja jedni u druge, ne morate ni zapisivati, ni pozivati svjedoke, ni davati i uzimati zaloge, i u tom slučaju je dug emanet na vratu dužnika kojeg mora izvršiti. Dužnik se treba bojati Allaha kad je u pitanju ovaj emanet, tako da ništa od duga ne porekne. Ukoliko porekne, onda svjedok tog poslovanja mora svjedočiti i nije mu dozvoljeno da sakrije svjedočenje. Onaj ko sakrije svjedočenje, njegovo je srce pokvareno i grešno, a Allah zna ono što radite, i obračunat će vas za vaša djela.
Và khi các ngươi đang trong chuyến du hành, không tìm thấy ai viết hộ cho giấy nợ thì người mượn nợ chỉ cần đưa cho người chủ nợ một tín vật để bảo đảm quyền lợi của người chủ nợ cho tới khi món nợ được thanh toán. Trường hợp các ngươi đã tin tưởng lẫn nhau, không cần phải viết giấy nợ, nhân chứng hay tín vật thì lúc này nợ được xem là món hàng được ký gởi (Ama-nah) trong tay người mượn nợ, y phải hoàn trả đúng kỳ hạn, y hãy kính sợ Allah mà hoàn trả vật ký gởi này. Nếu nhân chứng bị cản trở thực hiện bổn phận làm nhân chứng thì y càng không được giấu giếm sự thật, nếu giấu giếm là y đã mang trong người con tim hư đốn, Allah biết rõ mọi thứ các ngươi làm, không có bất cứ thứ gì che giấu được Ngài, Ngài sẽ thưởng phạt thích đáng cho các ngươi qua các việc làm của các ngươi.
Eğer yolculukta iseniz ve sizin için borç belgesini yazacak olan bir kâtip de bulamamışsanız, hak sahibinin borç verdiği kimse borcunu ödeyinceye kadar bir güvence olarak borca karşılık rehin alması yeterlidir ve bu onun hakkıdır. Eğer birbirinize güvenirseniz verilen borç, borç verilen kimsenin zimmetinde bir emanettir. Kendisine güvenilen kimse borcunu ödesin. Borç alan kimsenin Allah'tan korkması ve aldığı borçtan hiçbir şeyi inkâr etmemesi gerekir. Eğer borç alan kimse borç aldığını inkâr edecek olursa, bu borç alıp verme olayına şahitlik eden kimse buna dair şahitliğini yerine getirsin. Şahit olan kimsenin şahitliğini gizlemesi caiz olmaz. Kim onu gizlerse, o mutlaka günahkâr ve fâcîr bir kalbe sahiptir. Allah, yapmakta olduklarınızı hakkıyla bilendir. Hiçbir şey ona gizli kalmaz. O, yaptığınız amellere göre size hak etiğiniz karşılığı verecektir.
Apabila kalian bepergian jauh dan tidak menemukan orang yang bisa mencatat dokumen utang-piutang untuk kalian, maka orang yang bertanggung jawab atas utang itu cukup menyerahkan gadai (jaminan) yang diterima oleh si pemberi hutang, sebagai jaminan atas haknya sampai si penanggung jawab hutang melunasi hutangnya. Jika sebagian dari kalian percaya kepada yang lain maka tidak harus ada catatan, saksi atau jaminan. Namun, ketika itu utang-piutang menjadi amanah yang harus dipikul dan dibayarkan oleh si penerima utang kepada si pemberi hutang maka dia harus takut kepada Allah dalam memikul amanah ini dengan tidak boleh mengingkarinya sedikit pun. Jika dia mengingkarinya maka orang yang menyaksikan transaksi tersebut harus menyampaikan kesaksiannya dan tidak boleh menyembunyikannya. Barang siapa menyembunyikan kesaksiannya maka sesungguhnya hatinya adalah hati yang jahat, dan Allah Maha Mengetahui apa yang kalian perbuat, tidak ada sesuatu pun yang luput dari pengetahuan-Nya, dan Dia akan memberi kalian balasan yang setimpal dengan amal perbuatan kalian.
What is the `Mortgaging' Mentioned in the Ayah
Allah said,
وَإِن كُنتُمْ عَلَى سَفَرٍ
(And if you are on a journey) meaning, traveling and some of you borrowed some money to be paid at a later date,
وَلَمْ تَجِدُواْ كَاتِبًا
(and cannot find a scribe) who would record the debt for you. Ibn `Abbas said, "And even if they find a scribe, but did not find paper, ink or pen." Then,
فَرِهَـنٌ مَّقْبُوضَةٌ
(let there be a pledge taken (mortgaging)) given to the creditor in lieu of writing the transaction. The Two Sahihs recorded that Anas said that the Messenger of Allah ﷺ died while his shield was mortgaged with a Jew in return for thirty Wasq (approximately 180 kg) of barley, which the Prophet bought on credit as provisions for his household. In another narration, the Hadith stated that this Jew was among the Jews of Al-Madinah.
Allah said,
فَإِنْ أَمِنَ بَعْضُكُم بَعْضًا فَلْيُؤَدِّ الَّذِى اؤْتُمِنَ أَمَـنَتَهُ
(then if one of you entrusts the other, let the one who is entrusted discharge his trust (faithfully).)
Ibn Abi Hatim recorded, with a sound chain of narration, that Abu Sa`id Al-Khudri said, "This Ayah abrogated what came before it (i.e. that which required recording the transaction and having witnesses present)." Ash-Sha`bi said, "If you trust each other, then there is no harm if you do not write the loan or have witnesses present." Allah's statement,
وَلْيَتَّقِ اللَّهَ رَبَّهُ
(And let him have Taqwa of Allah) means, the debtor.
Imam Ahmad and the Sunan recorded that Qatadah said that Al-Hasan said that Samurah said that the Messenger of Allah ﷺ said,
«عَلَى الْيَدِ مَا أَخَذَتْ، حَتَّى تُؤَدِّيَه»
(The hand (of the debtor) will carry the burden of what it took until it gives it back.)
Allah's statement,
وَلاَ تَكْتُمُواْ الشَّهَـدَةَ
(And conceal not the evidence) means, do not hide it or refuse to announce it. Ibn `Abbas and other scholars said, "False testimony is one of the worst of the major sins, and such is the case with hiding the true testimony. This is why Allah said,
وَمَن يَكْتُمْهَا فَإِنَّهُ ءَاثِمٌ قَلْبُهُ
(For he who hides it, surely, his heart is sinful).
As-Suddi commented, "Meaning he is a sinner in his heart."
This is similar to Allah's statement,
وَلاَ نَكْتُمُ شَهَـدَةَ اللَّهِ إِنَّآ إِذَاً لَّمِنَ الاٌّثِمِينَ
(We shall not hide testimony of Allah, for then indeed we should be of the sinful) 5:106.
Allah said,
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ كُونُواْ قَوَّامِينَ بِالْقِسْطِ شُهَدَآءِ للَّهِ وَلَوْ عَلَى أَنفُسِكُمْ أَوِ الْوَلِدَيْنِ وَالاٌّقْرَبِينَ إِن يَكُنْ غَنِيّاً أَوْ فَقَيراً فَاللَّهُ أَوْلَى بِهِمَا فَلاَ تَتَّبِعُواْ الْهَوَى أَن تَعْدِلُواْ وَإِن تَلْوُواْ أَوْ تُعْرِضُواْ فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيراً
(O you who believe! Stand out firmly for justice, as witnesses to Allah, even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a better Protector to both (than you). So follow not the lusts (of your hearts), lest you avoid justice; and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do) 4:135 and in this Ayah 2:283 He said,
وَلاَ تَكْتُمُواْ الشَّهَـدَةَ وَمَن يَكْتُمْهَا فَإِنَّهُ ءَاثِمٌ قَلْبُهُ وَاللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ
(And conceal not the evidence, for he who hides it, surely, his heart is sinful. And Allah is All-Knower of what you do.)
If you are travelling and do not find anyone who can write down the debt for you, then the debtor can give a property to the creditor as a security for his right until the debt is paid. If you trust one another, it is not necessary to write the debt down, call witnesses or give a promise. In such cases, the debt will be the responsibility of the debtor, which he must fulfil and be mindful of Allah regarding it by not denying it later. If he later denies it, then the person who was present at the time of the transaction must give evidence and may not hide it. If anyone should hide evidence, it indicates that his heart is sinful. Allah knows what you do, nothing is hidden from Him and He will reward you for your actions.
Si vous êtes en voyage et que vous ne trouvez pas de scribe pour consigner une dette, il suffit que le débiteur fournisse un gage que le créditeur prend comme garantie et ce gage reste aux mains du créditeur jusqu’à ce que le débiteur s’acquitte de sa dette. Si vous vous faites mutuellement confiance, ni la consignation par écrit, ni les témoins, ni le gage ne sont nécessaires. La dette devient alors un dépôt confié au débiteur, que celui-ci doit restituer au créancier. Le débiteur doit craindre Allah dans l’acquittement de cette dette en n’en reniant aucune part. S’il en nie une part quelconque, les témoins de la transaction doivent témoigner. Dans ce cas, il n’est pas permis aux témoins de se taire et ceux qui se taisent ont des cœurs de pervers. Allah est Connaisseur de ce que vous faites. Rien n’échappe à Sa connaissance et Il vous rétribuera pour vos œuvres.
E se siete in viaggio e non trovate uno scriba che annoti per voi il documento del debito, è sufficiente che il debitore dia un pegno al creditore, come garanzia del suo diritto, finché il debitore non abbia pagato il suo debito. Se c'è fiducia tra entrambe le parti, e non vi è necessità di annotazioni, né della testimonianza né del pegno, in tal caso ciò che riceve il creditore diviene un bene in custodia che verrà restituito al debitore nel momento opportuno; che il creditore tema Allāh riguardo al bene che ha in custodia, e non neghi nulla del bene custodito; se dovesse negare, colui che era presente al momento deve testimoniare e non rifiutare la propria testimonianza; e chi la rifiuta, il suo cuore è simile a quello di un truffatore, e Allāh è Onnisciente riguardo tutto ciò che fate, nulla Gli viene nascosto e vi giudicherà per le vostre azioni.
Si están de viaje y no encuentran escribano para registrar un préstamo, basta con que el deudor provea una prenda que el acreedor tome como garantía y esta prenda quede en posesión del acreedor hasta que el deudor salde su deuda. Si existe confianza mutua, ni el contrato por escrito, ni los testigos, ni la prenda son necesarios. La deuda será entonces un depósito confiado al deudor, el cual debe restituir al acreedor. El deudor debe temer a Al‑lah procurando saldar la deuda en tiempo y forma. Si se niega una parte de la deuda, los testigos de la transacción deben prestar testimonio. En ese caso, los testigos no deben ocultar el testimonio y los que lo hacen tienen un corazón perverso. Al‑lah sabe lo que hacen. Nada Le escapa y los retribuirá por sus obras.
Kung kayo ay mga naglalakbay at hindi kayo nakatagpo ng isang tagasulat na magsusulat para sa inyo ng isang dokumento ng pautang, makasasapat na magbigay ang [taong] may tungkulin ng sanglang panghahawakan ng [taong] may karapatan. Ito ay magiging isang garantiya sa karapatan nito hanggang sa magbayad ang nangutang ng taglay niyang utang. Kung nagtiwala ang iba sa inyo sa iba, hindi nag-oobliga ng pagsusulat ni pagsasaksi ni sangla. Ang utang sa sandaling iyon ay magiging isang ipinagkakatiwala sa pag-iingat ng nangutang na kinakailangan sa kanya na isagawa sa nagpautang sa kanya. Kailangan sa kanya na mangilag magkasala kay Allāh sa ipinagkatiwalang ito kaya hindi siya magkakaila ng anuman mula roon. Kung nagkaila siya, kailangan sa sinumang sumaksi sa transaksiyon na magsagawa ng pagsaksi at hindi ipinahihintulot dito na maglingid niyon. Ang sinumang maglingid niyon, tunay na ang puso niya ay isang pusong masamang-loob. Si Allāh sa anumang ginagawa ninyo ay Maalam: walang nakakukubli sa Kanya na anuman. Gaganti Siya sa inyo sa mga gawa ninyo.
Commentary
The earlier verse mentioned the injunction to reveal evidence and forbade its concealment. This verse is also a complement of the same subject. Here, warning has been given that it is haram (unlawful) to conceal evidence. 'If you concealed the truth of a matter knowingly, your Lord who is all-Knowing and all-Aware, will make you account for it' - this interpretation of the verse has been reported from Sayyidna Ibn ` Abbas, ` Ikrimah, Sha'bi and Mujahid ؓ (Qurtubi).
Taken in the general sense of the words, this verse is universal, and covers all articles of faith, modes of worship and mutual dealings (I` tiqadat اعتقادات ، ` Ibadat عبادہ and Mu` amalat معاملات ). This is exactly what Sayyidna ` Abdullah ibn ` Abbas ؓ has said in his well-known commentary on this verse.
The verse means that Allah Almighty will make all His created beings give an account of all their deeds. It will include deeds they have actually done, and those they were determined to do but kept them secret in their hearts and were never able to do. This conforms to the report of Sayyidna Ibn ` Umar ؓ appearing in Sahih al-Bukhari and Muslim: 'I have heard from the Holy Prophet ﷺ that the believer will be drawn near his most exalted Lord when Allah Almighty will make him recall his sins one by one and will ask him if he knew that he had committed those sins. The believer will confess. Allah Almighty will say: 'I concealed your sins in the life of the world and never allowed this to be known to others. Today, I forgive that.' He will be given the Book of Good Deeds, while the sins committed by disbelievers and hypocrites will be announced before everybody.
It appears in another hadith that Allah Almighty will say on the day of Doom (Qiyamah): 'This is the Day when hidden things will be surveyed and secrets concealed in hearts will be laid out in the open. And (forget not that) My angels charged with writing down your deeds wrote down only those visible on the outside, and I know what angels do not know, nor did they write those in your Book of Deeds. Now I tell you all about it and ask you to stand' and answer. I shall forgive anyone I will and I shall punish anyone I will.' True believers will then be forgiven and the disbelievers (kuffar کُفَّار) will be punished. (Qurtub)
Here a doubt may arise in view of the hadith in which the Holy Prophet ﷺ has been reported to have said:
اِن اللہ تجاوز عن امتی عما حدثت انفسھا مالم یتکلموا او یعملوا بہ
Allah Almighty has forgiven my ummah all that they thought of in their hearts unless they said or did it.
It shows that there is no punishment or wrath on the volition of the heart. Imam al-Qurtubi (رح) has said that this hadith relates to the worldly effects of an act. Divorce, freeing of slaves, sales, and gifts are not authentically concluded by a simple volition of the heart unless they are done verbally or practically. Since the verse refers to the effects of an act appearing in the Hereafter, there is no contradiction here. However, other ` ulama' have answered this doubt by saying that the hadith, in which forgiveness of things hidden in the heart has been mentioned, refers to the involuntary thoughts that enter the human heart without volition; in fact, they would still keep coming even if one tried to stop them. Allah Almighty has forgiven such involuntary thoughts for this ummah. The accounting that has been identified in the above-mentioned verse relates to what man intends and proposes with his choice and volition. It means that he not only nurses these in his heart, but also tries to put into them in practice. It does not matter if he is unable to act upon them due to accidental causes. He will still have to account for these firm intentions on the Day of Doom (Qiyamah). There from things rest with Allah Almighty. He, in His grace, may then forgive anyone He wills and punish anyone He wills, as it has already appeared in the hadith of al-Bukhari and Muslim referred to above.
Since a surface view of the words used in the verse under discussion includes both kinds of thoughts, be they voluntary or involuntary, the noble Companions got extremely worried when this verse was revealed. They asked themselves if involuntary thoughts too became subject to accounting and censure, who could escape and stay safe? When they carried their anxiety to the Holy Prophet ﷺ ، he instructed them all to firmly resolve to obey and act in accordance with the Divine imperatives, and say سَمِعْنَا وَأَطَعْنَا that is, we heard, and we obeyed. The noble Companions, may Allah be pleased with them all, did exactly what they were told to do, upon which the following statement of the Qur'an was revealed:
لَا يُكَلِّفُ اللَّـهُ نَفْسًا إِلَّا وُسْعَهَا :
Allah burdens not anyone beyond his or her capacity.
This verse clarified that involuntary thoughts will not be subjected to accounting and censure. This gave the noble Companions their peace of mind. This hadith has been reported in Sahih Muslim on the authority of Sayyidna Ibn ` Abbas ؓ (Qurtubi). The whole verse is coming next.
According to al-Tafsir al-Mazhari, out of the deeds made fard فرض (obligatory) or haram (unlawful) for human beings, some have a physical aspect. Included there are Salah, Sawm صوم ، Hajj and all dealings. Then there are injunctions and deeds that relate to man's heart, his inner dimension, his batin باطن . Everything concerning matters of belief and articles of faith ('Iman ایمان and I` tiqad اعتقاد ) belongs right there. As for kufr کفر and shirk شرک ، disbelief and polytheistic associationism, they are most unlawful and impermissible; and these too belong to the human heart. Also related to the heart are good morals, such as, humility, patience, contentment, generosity and many more. Similar is the case of bad morals, such as, arrogance, envy, grudge, greed and the craze for worldly gains and others of their kind. All these are absolutely haram (unlawful) in a certain degree. They too do not relate to man's outward physique - his limbs, his body parts. They belong to the heart, to the batin باطن ، the inner dimension.
In this verse, it has been made known that the way an accounting of outward deeds will be taken in Qiyamah, very similarly, inward deeds too will have to be accounted for. Even unintentional sins will be called to account. The placement of this verse at the end of Surah al-Baqarah has great wisdom behind it because Surah al-Baqarah is such an important and consequential Surah of the Holy Qur'an, that a fairly large part of Divine injunctions appears in it. It gives important fundamental and subsidiary instructions regarding life in this world and in the life to come. Then it holds within its fold details concerning Salah, Zakah, Sawm صوم ، Qisas قصاص (even retaliation), Hajj, Jihad, Taharah طہارہ (prescribed state of purity), Talaq (divorce), ` Iddah (waiting period), Khul' (divorcement sought by wife), Rad'ah (suckling), unlawfulness of liquor and interest and methods which are permissible or impermissible in matters of loans and deals. It is for this reason that, in hadith, this Surah has also been called (Sinam al-Qur'an: the highest peak of the Qur'an).
Let us bear in mind that ikhlas or pristine sincerity is the essence behind what we do in carrying out all these injunctions. In other words, doing something or abstaining from something should both be for nothing but the pleasure of Allah Almighty. On no account should these be tainted with a desire for public recognition or some other selfish motives. It is obvious that ikhlas (sincerity) is related to human heart, the batin. If ikhlas is there, everything comes out right. It was for this reason that man was warned through this verse at the end of the Surah, by telling him that, in carrying out obligations or in abstaining from the prohibited, it was quite possible to dodge people around, to find an excuse and to get away with it. But, Allah Almighty is Alim العلیم and Khabir الخبیر (All-Knowing and All-Aware). Nothing is hidden from Him. Therefore, let one do what one must but let him be sure that there is someone there - his Raqib and Hafiz, the One Who is watching and guarding over him, and Who is recording all that is happening to him, externally and internally, and a full accounting of which has to be given on the day of Resurrection. The noble Qur'an, by cultivating this unique spirit in human beings, has posted on human hearts a sentry on guard, in the form of the fear of Allah and the concern of the Hereafter. So, before and after every law, the sentry whistles, as a result of which, they are scared of breaking any Divine Law even in the darkness of nights and the privacy of homes.
Sa kay Allāh lamang ang anumang nasa mga langit at ang anumang nasa lupa sa paglikha, sa pagmamay-ari, at sa pangangasiwa. Kung magpapalitaw kayo ng anumang nasa mga puso ninyo o magkukubli kayo nito ay makaaalam nito si Allāh at magtutuos Siya sa inyo nito, saka magpapatawad Siya matapos niyon sa sinumang niloloob Niya bilang kagandahang-loob at awa, at magpaparusa Siya sa sinumang niloloob Niya bilang katarungan at karunungan. Si Allāh sa bawat bagay ay May-kakayahan.
Göklerde ve yerde ne varsa bunların yaratılması, sahipliği ve idaresi tek olarak Allah'a aittir. Sizler kalplerinizdekini açıklasanız da gizleseniz de Allah bunu bilir. Allah, bunun üzerine sizi hesaba çekecektir. İşte bundan sonra Allah, rahmeti ve fazlı ile dilediği kimseyi bağışlar. Adaleti ve hikmeti ile de dilediği kimseye azap eder. Allah her şeye kadirdir.
Hanya milik Allah sajalah apa yang ada di langit dan apa yang ada di bumi, Dialah yang menciptakan, menguasai dan mengaturnya. Apabila kalian memperlihatkan atau menyembunyikan apa yang ada di dalam hati kalian, niscaya Allah mengetahuinya dan akan memberi kalian balasan yang setimpal dengan itu. Kemudian Allah akan mengampuni orang yang dikehendaki-Nya berkat kemurahan dan kasih sayang-Nya, dan Dia akan menyiksa orang yang Dia kehendaki berdasarkan keadilan dan kebijaksaan-Nya. Allah Mahakuasa atas segala sesuatu.
"Kepunyaan Allah-lah segala apa yang ada di langit dan apa yang ada di bumi. Dan jika kamu
menampakkan apa yang ada di dalam hatimu atau kamu menyembunyikan, niscaya Allah akan membuat
perhitungan dengan kamu tentang perbuatanmu itu. Maka Allah mengampuni siapa yang dikehendakiNya
dan menyiksa siapa yang dikehendakiNya; dan Allah Mahakuasa atas segala sesuatu." (Al-Baqarah: 284).
(284) Allah تعالى mengabarkan tentang luasnya kekuasaanNya terhadap
penghuni langit maupun bumi, ilmuNya yang meliputi segala apa yang ditampakkan oleh
hamba-hambaNya maupun yang disembunyikannya dalam hati mereka, dan bahwa Dia akan memberikan
ganjaran kepada mereka, ﴾ فَيَغۡفِرُ لِمَن يَشَآءُ ﴿ "maka Allah mengampuni siapa yang dikehendakiNya," yaitu orang yang kembali kepada Rabbnya dan bertaubat kepadaNya,
﴾ فَإِنَّهُۥ كَانَ لِلۡأَوَّٰبِينَ غَفُورٗا 25 ﴿
"Sesungguhnya Dia Maha Pengampun bagi orang-orang yang ber-taubat." (Al-Isra`: 25).
﴾ وَيُعَذِّبُ مَن يَشَآءُۗ ﴿ "Dan menyiksa siapa yang dikehendakiNya," yaitu orang yang terus melakukan kemaksiatan, baik batiniyah maupun lahiriyahnya. Ayat ini tidaklah bertentangan dengan hadits-hadits yang diriwayatkan tentang ampunan terhadap hal yang masih terbersit dalam hati seorang hamba yang belum melakukan dan membicarakannya,[34] maka itu adalah bisikan-bisikan hati yang ter-bersit dalam jiwa yang tidak merupakan sifat seorang hamba dan tidak dibentuk atasnya. Adapun dalam konteks ayat ini adalah tekad yang bulat dan sifat yang mantap dalam jiwa; sifat yang baik maupun kehendak yang buruk. Oleh karena itu Allah berfirman, ﴾
مَا فِيٓ أَنفُسِكُمۡ ﴿ "Apa yang ada dalam hatimu," artinya, yang tetap pada-nya dan terpatri, baik tekad atau sifat mantap, dan Allah mengabar-kan bahwasanya Dia ﴾
عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٌ ﴿ "Mahakuasa atas segala sesuatu." Maka di antara kesempurnaan
KuasaNya adalah mengadili para makhluk dan memberikan kepada mereka apa yang berhak mereka
dapatkan dari pahala maupun siksaan.
Allahu Jedinom pripada sve što je na nebesima i na Zemlji, On je sve istinski stvorio, sve istinski posjeduje i svime istinski upravlja. Ukoliko ispoljite ili sakrijete ono što vam je u srcima – pa, Allah to zna, i za to će vas obračunati, nakon čega će oprostiti onome kome On hoće, iz Svoje milosti i dobrote, a kaznit će onoga koga On hoće, iz Svoje pravde i mudrosti. A Allah je nad svime moćan.
Tất cả các tầng trời và trái đất đều là tạo vật của một mình Allah, Ngài toàn quyền chi phối và thống trị. Cho dù các ngươi có phơi bày hay giấu giếm trong lòng bất cứ điều gì thì Ngài vẫn luôn am tường nó, Ngài sẽ thanh toán các ngươi về điều đó. Tuy nhiên, Ngài sẽ tha thứ cho bất cứ ai Ngài muốn bằng hồng phúc và lòng khoan dung của Ngài, và Ngài sẽ trừng phạt bất cứ kẻ nào Ngài muốn bằng sự công bằng và anh minh của Ngài; và Allah toàn năng trên tất cả mọi thứ.
Would the Servants be Accountable for What They Conceal in Their Hearts
Allah states that His is the kingship of the heavens and earth and of what and whoever is on or between them, that He has perfect watch over them. No apparent matter or secret that the heart conceals is ever a secret to Him, however minor it is. Allah also states that He will hold His servants accountable for what they do and what they conceal in their hearts. In similar statements, Allah said,
قُلْ إِن تُخْفُواْ مَا فِى صُدُورِكُمْ أَوْ تُبْدُوهُ يَعْلَمْهُ اللَّهُ وَيَعْلَمُ مَا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ وَاللَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ
(Say (O Muhammad ): "Whether you hide what is in your breasts or reveal it, Allah knows it, and He knows what is in the heavens and what is in the earth. And Allah is able to do all things) 3:29, and,
يَعْلَمُ السِّرَّ وَأَخْفَى
(He knows the secret and that which is yet more hidden.)
There are many other Ayat on this subject. In this Ayah 2:284, Allah states that He has knowledge of what the hearts conceal, and consequently, He will hold the creation accountable for whatever is in their hearts. This is why when this Ayah was revealed, it was hard on the Companions, since out of their strong faith and conviction, they were afraid that such reckoning would diminish their good deeds.
Imam Ahmad recorded that Abu Hurayrah said, "When
لِّلَّهِ مَا فِي السَّمَـوتِ وَمَا فِى الاٌّرْضِ وَإِن تُبْدُواْ مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ اللَّهُ فَيَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
(To Allah belongs all that is in the heavens and all that is on the earth, and whether you disclose what is in yourselves or conceal it, Allah will call you to account for it. Then He forgives whom He wills and punishes whom He wills. And Allah is able to do all things)
was revealed to the Messenger of Allah ﷺ , it was very hard for the Companions of the Messenger . The Companions came to the Messenger and fell to their knees saying, `O Messenger of Allah! We were asked to perform what we can bear of deeds: the prayer, the fast, Jihad and charity. However, this Ayah was revealed to you, and we cannot bear it.' The Messenger of Allah ﷺ said,
«أَتُرِيدُونَ أَنْ تَقُولُوا كَما قَالَ أَهْلُ الْكِتَابَيْنِ مِنْ قَبْلِكُمْ: سَمِعْنَا وَعَصَيْنَا؟ بَلْ قُولُوا: سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِير»
(Do you want to repeat what the People of the Two Scriptures before you said, that is, `We hear and we disobey' Rather, say, `We hear and we obey, and we seek Your forgiveness, O our Lord, and the Return is to You.)
When the people accepted this statement and their tongues recited it, Allah sent down afterwards,
ءَامَنَ الرَّسُولُ بِمَآ أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ كُلٌّ ءَامَنَ بِاللَّهِ وَمَلَـئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ وَقَالُواْ سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ
(The Messenger believes in what has been sent down to him from his Lord, and (so do)the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. (They say,) "We make no distinction between one another of His Messengers ـ and they say, "We hear, and we obey. (We seek) Your forgiveness, our Lord, and to You is the return (of all).")
When they did that, Allah abrogated the Ayah 2:284 and sent down the Ayah,
لاَ يُكَلِّفُ اللَّهُ نَفْسًا إِلاَّ وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لاَ تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَا
(Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. "Our Lord! Punish us not if we forget or fall into error.") until the end."
Muslim recorded it with the wording; "When they did that, Allah abrogated it 2:284 and sent down,
لاَ يُكَلِّفُ اللَّهُ نَفْسًا إِلاَّ وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لاَ تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَا
(Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. "Our Lord! Punish us not if we forget or fall into error".)
Allah said, `I shall (accept your supplication),'
رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَآ إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا
("Our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians)")
Allah said, `I shall (accept your supplication),'
رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ
("Our Lord! Put not on us a burden greater than we have strength to bear. ")
Allah said, `I shall (accept your supplication),'
وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَآ أَنتَ مَوْلَـنَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَـفِرِينَ
("Pardon us and grant us forgiveness. Have mercy on us. You are our Mawla (Supporter and Protector) and give us victory over the disbelieving people.")
Allah said, `I shall."'
Imam Ahmad recorded that Mujahid said, "I saw Ibn `Abbas and said to him, `O Abu Abbas! I was with Ibn `Umar, and he read this Ayah and cried.' He asked, `Which Ayah' I said,
وَإِن تُبْدُواْ مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ
`(And whether you disclose what is in yourselves or conceal it.)'
Ibn `Abbas said, `When this Ayah was revealed, it was very hard on the Companions of the Messenger of Allah ﷺ and worried them tremendously. They said: O Messenger of Allah! We know that we would be punished according to our statements and our actions, but as for what occurs in our hearts, we do not control what is in them.' The Messenger of Allah ﷺ said,
«قُولُوا: سَمِعْنَا وَأَطَعْنَا»
(Say, `We hear and we obey.') They said, `We hear and we obey.' Thereafter, this Ayah abrogated the previous Ayah,
ءَامَنَ الرَّسُولُ بِمَآ أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ كُلٌّ ءَامَنَ بِاللَّهِ
(The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah), until,
لاَ يُكَلِّفُ اللَّهُ نَفْسًا إِلاَّ وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ
(Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned.)
Therefore, they were pardoned what happens in their hearts, and were held accountable only for their actions."'
The Group recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«إِنَّ اللهَ تَجَاوَزَ لِي عَنْ أُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسَهَا مَالَمْ تَكَلَّمْ أَوْ تَعْمَل»
(Allah has pardoned my Ummah for what they say to themselves, as long as they do not utter it or act on it.)
The Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«قَالَ اللهُ: إِذَا هَمَّ عَبْدِي بِسَيِّئَةٍ فَلَا تَكْتُبُوهَا عَلَيهِ، فَإِنْ عَمِلَهَا فَاكْتُبُوهَا سَيِّئَةً، وَإِذَا هَمَّ بِحَسَنَةٍ فَلَمْ يَعْمَلْهَا فَاكْتُبُوهَا حَسَنَةً، فَإِنْ عَمِلَهَا فَاكْتُبُوهَا عَشْرًا»
(Allah said (to His angels), "If My servant intends to commit an evil deed, do not record it as such for him, and if he commits it, write it for him as one evil deed. If he intends to perform a good deed, but did not perform it, then write it for him as one good deed, and if he performs it, write it for him as ten good deeds.")
284- Göklerde ve yerde ne varsa Allah’ındır. İçinizdekini açıklasanız da gizleseniz de Allah
onunla sizi hesaba çeker. Sonra dilediğini bağışlar, dilediğine de azab eder. Allah her şeye
kadirdir.
284. Yüce Allah göklerde ve yerde bulunan her şeyin mutlak sahip ve hakimi olduğunu, kullarının
açıkladıklarını da, içlerinde gizlediklerini de bilgisi ile kuşattığını, bunlar dolayısı ile
kendilerini hesaba çekeceğini haber vermektedir. “Sonra dilediğini bağışlar” Bağışlayacağı kimseler, Rablerine dönenlerdir.
“Çünkü O, kendisine dönenleri gerçekten bağışlayıcıdır.”(el-İsra, 17/25)“dilediğine de azab eder.” Azap
edeceği kişiler ise masiyetlere gizlide de açıkta da ısrarla devam eden kimselerdir.
Bu âyet-i kerime, kulun içinden geçirdiklerinden dolayı -onlarla amel etmedikçe yahut onları
söylemedikçe- affedileceğine dair varid olan hadislere aykırı değildir. Çünkü hadiste sözü
edilen husus, kulun vasfı haline dönüşmeyen ve onun işlemeye azmetmediği, sadece aklından gelip
geçiveren düşüncelerdir. Ayette sözü edilen husus ise işlenmeye azmedilen, nefislerde iyice yer
etmiş hayır ya da şer nitelikli şeylerdir. Bundan dolayı Yüce Allah:“İçinizdekini...” buyurmaktadır. Yani içinizde karar kılan ve sağlamca
yerleşen, işlemekte kararlı olduğunuz ve bir vasfınız haline gelen şeyler demektir. Yüce Allah ayrıca:“Allah her şeye kadirdir”
buyurmaktadır. İşte bütün insanları hesaba çekmesi ve hak ettikleri mükâfat ve cezayı vermesi de
kudretinin mükemmelliğinin bir tecellisidir.
To Allah belongs everything that is in the heavens and earth: He created, owns and controls all of it. Whether you show or hide what is in your hearts, Allah knows about it and will call you to account for it. Then He will forgive whomever He wishes out of His grace and mercy, and He will punish whomever He wishes out of His wisdom and justice. Allah is able to do all things.
A Al‑lah y solo a Él pertenece lo que contienen los cielos y la Tierra. Él es su Creador, Él los posee y los gestiona. Ya sea que muestren lo que guardan sus corazones o ya sea que lo oculten, Al‑lah lo sabe y les pedirá cuentas por ello. Él perdonará luego a quien Él quiera con Su gracia y Su misericordia, y castigará a quien Él quiera con Su justicia y sabiduría. En efecto, Al‑lah tiene poder sobre todo.
Solo ad Allāh appartiene ciò che è nei Cieli e in Terra, Creazione, Regno e Amministrazione, e che mostriate ciò che avete nei vostri cuori o lo nascondiate, Allāh ne è a conoscenza: Vi giudicherà per questo, perdonerà chi vuole con benevolenza e misericordia, e punirà chi vuole con giustizia e saggezza. Allāh è Onnipotente.
A Allah Seul appartient ce qui est contenu par les Cieux et la Terre. Il en est le Créateur, le Possesseur et le Gérant. Que vous manifestiez ce qui est dans vos cœurs ou le dissimuliez, Allah le connaît et Il vous demandera des comptes pour cela.
Il pardonnera ensuite à qui Il veut par faveur et miséricorde, et châtiera qui Il veut par justice et sagesse. En effet, Allah a pouvoir sur toute chose.
Rasulullah Muhammad -ṣallallāhu 'alaihi wa sallam- beriman kepada semua yang diturunkan kepadanya dari Tuhannya. Begitu juga dengan orang-orang mukmin. Mereka semua beriman kepada Allah, beriman kepada semua malaikat-Nya, semua kitab suci yang diturunkan kepada para nabi, dan semua rasul yang diutus-Nya. Mereka beriman kepada para rasul itu seraya mengatakan, “Kami tidak membeda-bedakan antara rasul yang satu dengan rasul yang lain.” Mereka juga mengatakan, “Kami siap mendengarkan apa yang Engkau perintahkan kepada kami dan apa yang Engkau larang untuk kami. Kami taat kepada-Mu dengan melaksanakan apa yang Engkau perintahkan dan menjauhi apa yang Engkau larang, serta kami memohon kepada-Mu, ya Tuhan kami, agar Engkau berkenan mengampuni kami karena sesungguhnya hanyalah Engkau satu-satunya tempat kami kembali dalam segala urusan.”
285- O Peygamber kendisine Rabbinden indirilene iman etti. mü’minler de. Onların her biri
Allah’a, O’nun meleklerine, kitaplarına ve peygamberlerine iman ettiler. “O’nun peygamberlerinden hiçbirini diğerinden ayırmayız. İşittik ve itaat ettik. Rabbimiz senden mağfiret dileriz ve dönüş ancak Sanadır.”
dediler.
286- Allah hiç kimseye gücünün yeteceğinden başkasını yüklemez. Herkesin kazandığı (iyilik) lehine, yüklendiği (kötülük) de
aleyhinedir. Rabbimiz, unutur yahut yanılırsak bizi sorguya çekme! Rabbimiz, bizden öncekilere
yüklediğin gibi üzerimize ağır yükler yükleme! Rabbimiz, güç yetiremeyeceğimiz şeyi bize
yükletme! Bizi affet, bize mağfiret buyur ve bize merhamet eyle! Sensin bizim Mevlamız. Kâfirler
topluluğuna karşı da bize yardım eyle.
285-286. Peygamber sallallahu aleyhi ve sellem’den sabit olduğuna göre geceleyin bu iki âyeti
okuyan kimseye bu iki âyet bütün kötülüklere karşı yeterli gelir, ona isabet edecek kötülükleri
önler. Buna sebep ise bu iki âyet-i kerimenin ihtiva ettiği oldukça yüce manalardır.
Yüce Allah, bu surenin baş tarafında:“Deyin ki: Biz Allah’a ve bize indirilene... iman ettik”(el-Bakara, 2/136) buyruğu ile bütün insanlara imanın bütün esaslarına
iman etmeyi emretmektedir. Bu âyet-i kerimede ise Peygamberin de onunla birlikte olan
mü’minlerin de bu büyük esaslara, özellikle de bütün peygamberlere ve bütün kitaplara iman
ettiklerini ve bunların bir bölümüne iman edip bir bölümünü inkar edenlerin yaptığını
yapmadıklarını haber vermektedir. Nitekim haktan sapan din mensuplarının ve doğru yoldan
uzaklaşmış kimselerin böyle yaptıkları malumdur.
Mü’minlerin peygamber ile birlikte söz konusu edilip, hepsi hakkında aynı haberin verilmesi
mü’minler için büyük bir şereftir. Ayrıca bu Peygamberin de şer’i hitaplarda ümmeti ile ortak
olduğunu, bu şer’i hitapları tam ve eksiksiz yerine getirdiğini, mü’minlerden bu hususta üstün
olduğunu, hatta ve hatta iman hukukunu yerine getirmekte bütün peygamberlerden de ileri olduğunu
ortaya koymaktadır.
“İşittik, itaat ettik” buyruğu mü’minlerin Peygamber sallallahu aleyhi
ve sellem’in getirdiği Kitab’ın ve Sünnetin tamamına uyup bağlandıklarını, onların bu buyrukları
-kabul etmek ve dinleyip itaat etmek anlamında- işittiklerini bildirmektedir. Bunun
muhtevasında, bu görevleri yerine getirmeleri hususunda Allah’tan yardım talebinde bulunmak,
Allah’ın, yerine getirmekte kusurları bulunan görevlerini bağışlaması, işledikleri haramları
affetmesi de vardır. Onlar bu faydalı dualar ile Yüce Allah’a yalvarıp yakarmaktadırlar. Yüce
Allah da Peygamber sallallahu aleyhi ve sellem’ın ifadesi ile onların bu dualarına “Evet, öyle yaptım” diye cevap vermiştir. Bu dualar topluca bütün
mü’minlerden kabul edildiği gibi eğer duanın kabulüne bir engel yoksa her bir ferdinden de kabul
edilir.
Yüce Allah unutma ve yanılma hallerinde onlardan sorumluluğu kaldırmıştır. Ayrıca Yüce Allah
şeriatini mü’minlere son derece kolaylaştırmış, kendilerinden öncekilere yüklemiş olduğu
zorlukları, ağır yükleri ve sorumlulukları onlara yüklememiştir. Takat getiremeyecekleri şeyleri
de sırtlarına yük olarak vurmamıştır. Allah onlara mağfiret buyurmuş, merhamet eylemiş, kâfirler
topluluğuna karşı onlara zafer vermiş, yardım etmiştir.
Yüce Allah’tan isimleri, sıfatları ve bize lütfetmiş olduğu dinine bağlılık ile bize yönelik
Peygamberinin dili ile yaptığı vaatlerini gerçekleştirmesini ve mü’minlerin hallerini ıslah
etmesini niyaz ederiz.
Bu buyruktan dinin bütün emirlerinde zorluğun kaldırılıp kolaylığın sağlanması kaidesi
anlaşılmaktadır. “İbadetlerde ve Allah’ın haklarında unutma ve yanılmanın affedildiği”
kaidesi de buradan anlaşılmaktadır. İnsanların hakları ile ilgili hususlarda ise bu, sadece
günahın ve yerilmenin kaldırıldığını gösterir. Can veya mala yanılarak yahut unutarak zarar
verilmesi halinde tazminatlarının ödenme gereği, bunları haksız yere telef etmenin bir
sonucudur. Böyle bir tazminat, hem unutma ve yanılmayı hem de kasti halleri kapsamına
almaktadır.
Bakara Sûresi’nin tefsiri burada sona ermektedir. Hamd-ü senalarımız Yüce Allah’adır, efendimiz
Muhammed’e, onun aile halkına ve ashabına salat ve selam olsun.
El mensajero Mujámmad r y sus seguidores creen en todo lo que Al‑lah reveló. Todos creen en Al‑lah, Sus ángeles, Sus libros revelados a los profetas, así como en todos los profetas que ha enviado. Testificaron su fe a todo ello diciendo: “No hacemos distinción entre los mensajeros de Al‑lah.” Luego añadieron: “Escuchamos lo que Tú nos has ordenado y lo que nos has prohibido, te pedimos que nos perdones, Señor nuestro, ya que solo a Ti nos dirigimos en todos nuestros asuntos.”
Il Messaggero Muħammed, pace e benedizione di Allāh siano su di lui, credette in tutto ciò che gli venne rivelato dal Suo Dio, e così credettero i credenti. Tutti credettero in Allāh, e tutti credettero nei Suoi angeli, in tutti i Suoi Libri, che rivelò ai Profeti, e in tutti i Suoi Messaggeri che inviò. Credettero in loro, dicendo: "Non facciamo differenze tra nessuno dei Messaggeri di Allāh". E dissero: "Abbiamo ascoltato ciò che ci hai ordinato e ciò da cui ci hai dissuaso, e obbediamo a ciò che ci hai ordinato e abbandoniamo ciò da cui Tu ci hai dissuaso. Imploriamo il Tuo perdono, nostro Dio. In verità, a Te solo è il nostro ritorno, in tutti i nostri affari".
"Rasul telah beriman kepada al-Qur`an yang diturunkan ke-padanya dari Rabbnya, demikian pula
orang-orang yang beriman. Semuanya beriman kepada Allah, malaikat-malaikatNya, kitab-kitabNya
dan rasul-rasulNya. (Mereka mengatakan), 'Kami tidak membeda-bedakan
antara seseorang pun (dengan yang lain) dari rasul-rasulNya,' dan mereka
mengatakan, 'Kami dengar dan kami taat.' (Mereka berdoa), 'Ampunilah
kami ya Rabb kami, dan ke-padaMu-lah tempat kembali.' Allah tidak membebani seseorang melainkan
sesuai dengan kesanggupannya. Dia mendapat pahala (dari kebajikan) yang
diusahakannya dan dia mendapat siksa (dari kejahatan) yang
dikerjakannya. (Mereka berdoa), 'Ya Rabb kami, janganlah Engkau hukum
kami jika kami lupa atau kami tersalah. Ya Tuhan kami, janganlah Engkau bebankan kepada kami
beban yang berat sebagaimana Engkau bebankan kepada orang-orang sebelum kami. Ya Tuhan kami,
janganlah Engkau pikulkan kepada kami apa yang tak sanggup kami memikulnya. Beri maaf-lah kami;
ampunilah kami; dan rahmatilah kami. Engkau-lah Penolong kami, maka tolonglah kami terhadap kaum
yang kafir'." (Al-Baqarah: 285-286).
(285-286) Terdapat riwayat shahih dari Nabi ﷺ bahwa barangsiapa yang
membaca dua ayat ini pada malam hari, maka itu cukuplah baginya,[35]
yakni dari segala kejahatan (keburukan). Hal itu karena kedua ayat ini
meliputi makna-makna yang agung. Allah تعالى telah memerintahkan manusia dalam awal surat ini
untuk beriman dengan segala pokok-pokok dalam FirmanNya,
﴾ قُولُوٓاْ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ إِلَيۡنَا ﴿
"Katakanlah (hai orang-orang Mukmin), 'Kami beriman kepada Allah dan apa yang diturunkan kepada kami'." (Al-Baqarah: 136).
Allah mengabarkan dalam ayat ini bahwasanya Rasulullah ﷺ dan orang-orang yang bersamanya dari kaum Mukminin telah beriman kepada pokok-pokok yang agung ini; kepada seluruh Rasul dan seluruh kitab-kitab, dan mereka tidak melakukan seperti perbuatan orang-orang yang beriman dengan sebagian dan meng-ingkari sebagian lainnya, seperti kondisi orang-orang yang menyim-pang dari pemeluk-pemeluk agama lain yang tersesat. Dirangkai-nya secara urut kaum Mukminin dengan Rasulullah ﷺ dan disebut-nya mereka semua dengan satu kabar saja, merupakan kemuliaan yang besar bagi kaum Mukminin. Ayat ini juga menunjukkan bahwa Rasulullah ﷺ sama dengan umatnya dalam hal sebagai sasaran perintah syar'i, pelaksanaan beliau yang sempurna dan bahwasanya beliau itu lebih tinggi dari kaum Mukminin -bahkan lebih tinggi dari seluruh Rasul- dalam pelaksanaan keimanan dan hak-haknya.
Dan FirmanNya, ﴾ وَقَالُواْ سَمِعۡنَا وَأَطَعۡنَاۖ ﴿ "Dan mereka mengatakan, 'Kami dengar dan kami taat'."
Konsistensi kaum Mukminin ini adalah umum terhadap semua yang dibawa oleh Nabi ﷺ dari al-Qur`an
dan as-Sunnah. Dan bahwasanya mereka mendengar beliau dengan maksud penerimaan, ketundukan, dan
kepatuhan. Kandungan dari itu adalah penghambaan mereka terhadap Allah dalam rangka memohon
pertolongan untuk melaksanakannya dan bahwasanya Allah mengampuni mereka atas kelalaian mereka
dari kewajiban-kewajiban dan apa yang mereka kerjakan dari hal-hal yang diha-ramkan. Mereka juga
menghambakan diri kepada Allah dalam doa-doa yang penuh manfaat tersebut, dan Allah تعالى telah
memenuhi doa mereka melewati lisan Nabi mereka ﷺ yang bersabda (dalam sebuah hadits Qudsi),
قَدْ فَعَلْتُ.
"Sungguh Aku telah melakukannya."[36]
Doa-doa ini akan diterima dari seluruh kaum Mukminin secara pasti, dan juga dari pribadi-pribadi
mereka apabila tidak ada penghalang dari hal itu pada pribadi-pribadi tersebut. Hal itu bahwa
Allah menggugurkan siksaan mereka dari kesalahan dan kelupaan, dan bahwa Allah memudahkan bagi
mereka syariat-syariatNya dengan sangat mudah, di mana Allah tidak memberat-kan mereka dengan
kesulitan, beban-beban, dan tambahan-tam-bahan seperti yang diberikan kepada orang-orang sebelum
mereka. Allah tidak memberatkan mereka melebihi dari kemampuan me-reka. Allah juga telah
mengampuni mereka, merahmati, dan mem-bela mereka dari orang-orang kafir. Maka kita memohon
kepada Allah تعالى dengan nama-namaNya dan sifat-sifatNya dan dengan segala yang dikaruniakannya
kepada kita berupa sikap konsisten kita kepada agamaNya agar Dia merealisasikan hal itu buat
kita dan agar Allah membuktikan kepada kita dari apa yang telah Dia janjikan kepada kita
melewati lisan NabiNya, dan agar Dia mem-perbaiki kondisi kaum Mukminin.
Dari hal ini dapat diambil kaidah "kemudahan dan tidak ada-nya rasa sungkan (sulit)
dalam seluruh perkara-perkara Agama," dan kaidah "ampunan dari kelupaan dan kesalahan dalam
perkara ibadah dan terhadap hak-hak Allah تعالى dan demikian juga terhadap hak-hak makhluk dari
segi menggugurkan dosa dan tidak men-dapat celaan." Adapun wajibnya menjamin kerusakan-kerusakan
yang terjadi atas dasar ketidaksengajaan dan kelalaian terhadap jiwa dan harta, maka
sesungguhnya hal itu diakibatkan tindakan pengrusakan tanpa hak, yang disengaja ataupun tidak,
atau dika-renakan kelalaian.
Selesai tafsir Surat al-Baqarah, segala puji dan sanjungan hanya bagi Allah تعالى, dan shalawat
dan salam semoga tercurahkan kepada Nabi Muhammad ﷺ.
The Prophet Muhammad (peace be upon him) believes in everything that was revealed to him by his Lord, as do the believers. All of them believe in Allah, all His angels, all His books that He revealed to the various prophets and all His messengers that He sent. They believe in such messengers without making any distinction between them. They say, ‘We have heard your instructions and prohibitions, and we obey You by following Your instructions and leaving Your prohibitions. We ask You to forgive us, O Lord, for in all our matters we return to You alone’.
Resul Muhammed -sallallahu aleyhi ve sellem-, Rabbinden kendisine indirilen her şeye iman etmiştir. Müminler de. Hepsi de Allah’a, meleklerinin hepsine, peygamberlerine indirdiği kitaplarının hepsine ve Allah'ın gönderdiği resullerinin hepsine iman etmişlerdir ve şöyle demişlerdir: "Allah’ın peygamberlerinden hiçbirini (diğerinden) ayırmayız" Şöyle dediler: "Bize emrettiğin ve bizi yasakladığın her şeyi işittik, bize emrettiklerini yapmak ve yasakladıklarından kaçınmak hususunda sana itaat ettik. Rabbimiz! Bizi bağışlamanı dileriz. Şüphesiz her işimizde dönüşümüz ancak sanadır.
Commentary
These are the last two verses of Sarah al-Baqarah. Great merits have been attributed to these two verses in authentic ahadith. The Holy Prophet ﷺ has said that one who recites these two verses during the night, they will be sufficient for him.
As narrated by Sayyidna Ibn ` Abbas ؓ ، the Holy Prophet ﷺ said that Allah Almighty has sent forth these two verses out of the treasures of Paradise and the 'Rahman' رحمان had already written them by His own hand two thousand years earlier than the creation of all things and beings. One who is able to recite them after the Salah of ` Isha', they will stand for Tahajjud in his case. As it appears in the Mustadrak of al-Hakim and in Bayhaqi, the Holy Prophet ﷺ said that Allah Almighty has concluded Sarah al-Baqarah with these two verses, which have been given to me in His grace from out of the special treasure that lies under the ` Arsh عرش (Divine Throne). Therefore, you should make special effort to learn these verses, and at the same time, teach your women and children how to recite them. This is why Sayyidna ` Umar and Sayyidna ` Ali ؓ ، said that they thought that anybody who has any sense in him would never go to sleep without having recited these two verses.
Meaning-wise, these verses have many special features. One of the distinct ones is that they come at the end of Sarah al-Baqarah where most of the injunctions of Shari` ah appear briefly, or in detail, such as, those dealing with the articles of faith, modes of worship, mutual dealings, morals and social living etc. Here, the first of the two verses opens with words of praise for the Muslims who are true and obedient, those who said yes with all their heart to all injunctions ordained by Allah, and were all set to carry them out. In addition to being an assertion of Allah's infinite mercy, the second verse also answers the doubt which started bothering the noble Companions when verse 284, the one preceding these two, was revealed. The words of the said verses, as mentioned earlier briefly, were: وَإِن تُبْدُوا مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ اللَّـهُ , that is, whether you manifest that which is in your hearts, or conceal it, Allah will call you to account for it. Here the verse was actually referring to the accounting of whatever one does with his or her choice and volition. Unintentional thoughts and errors were just not included under its purview. However, the words of the Qur'an were general because of which people surmised that man will be taken to account even for thoughts that entered his mind without his intention. Nervously excited, the noble Companion presented themselves before the Holy Prophet g and said: ia Rasool Allah, till now we thought that we shall be called to account for only those deeds that we do with our will and choice, and we shall not be called to account for thoughts that cross our minds involuntarily. But this verse seems to tell us that every thought that enters our minds will be subject to accounting. This way it is extremely difficult to escape punishment.' Although, the Holy Prophet g knew the correct intended meaning of the verse but he, in view of the generality of its words, did not elect to say anything on his own. Instead, he waited for the Wahy وحی (revelation) and instructed the Companions that they should obey whatever Allah Almighty ordains for them. It may be easy or difficult to carry out, but it is not the way of a true Muslim to show the slightest of hesitation in accepting Allah's command when it comes. As soon as you hear the command of Allah, say: سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ , that is, We have listened, and obeyed. Our Lord, Your pardon! And to You is the return'.
The noble Companions ؓ did exactly what they were told by the Holy Prophet ﷺ ، although their minds were still ticking with the apprehension that building a security shield against involuntary intrusions of thoughts was enormously difficult indeed! Thereupon, Allah Almighty revealed these last two verses of Surah al-Baqarah. Here the first one praises Muslims while the other gives a correct explanation of the verse that created doubt in the minds of the noble Companions. Now let us look at the words of the first verse. These are:
آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ ۚ كُلٌّ آمَنَ بِاللَّـهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ ۚ وَقَالُوا سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ ﴿285﴾
The Messenger has believed in what has been revealed to him from his Lord, and the believers as well. All have believed in Allah and His angels and His Books and His Messengers. "We make no division between any of His Messengers," and they have said: "We have listened, and obeyed. Our Lord, Your par-don! And to You is the return."
The first seven words of this verse admire the Holy Prophet ﷺ . It may be noted that the verse does not address him by his name, but, by calling him Rasul', his honour and dignity have been made clear. The word, 'the believers' follows immediately after that. It means that just as the Holy Prophet ﷺ firmly believes in the revelation (Wahy وحی) from Allah, so do the true Muslims in general. The style chosen for this sentence is also worth consideration. The major part has been used to describe the state of the 'iman (belief) of the Holy Prophet ﷺ ، then, the 'iman ایمان (belief) of the general Muslims has been described separately. This indicates that, although the Holy Prophet and all Muslims share in the wealth of 'iman ایمان as such, still there is a great difference between the two in terms of the relative degrees of 'iman ایمان . The knowledge of the Holy Prophet ﷺ is based on seeing and hearing while the knowledge of other Muslims takes the form of 'iman bi l'ghayb ایمان بالغیب or 'believing without seeing' as based on the 'ru'yat' or 'seeing' of the Holy Prophet ﷺ .
After that come details of the 'irnan (belief) which was common between the Holy Prophet ﷺ and the Muslims in general. This 'iman consisted of the belief that Allah Almighty does exist and that He is One and that He is endued with all the perfect attributes, and that there are angels, and that all Scriptures and all Messengers sent by Allah are true.
After that it was clearly stressed that the 'believers' of this ummah (Muslim community) will do nothing as was done by past communities when they planted seeds of discord among messengers of Allah by accepting some as prophets and by denying that status to others. The Jews accepted that Sayyidna Musa (علیہ السلام) was a prophet, the Christians accepted that Sayyidna ` Isa (علیہ السلام) was a prophet, but that the Last of the prophets, Sayyidna Muhammad ﷺ was a prophet was not accepted by them.
Praised here is the distinction of this umrnah which is made of people who do not reject any prophet. This is followed by words of admiration for what the noble Companions had said when so directed by the Holy Prophet ﷺ :
سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِير
We have listened, and obeyed. Our Lord, Your pardon! And to You is the return.
Sumampalataya ang Sugong si Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – sa lahat ng pinababa sa kanya mula sa Panginoon niya, at ang mga mananampalataya ay sumampalataya sa gayon. Lahat sila ay sama-samang sumampalataya kay Allāh, sumampalataya sa lahat ng mga anghel, sa lahat ng mga kasulatan Niyang pinababa Niya sa mga propeta, at sa lahat ng mga sugong isinugo Niya. Sumampalataya sila sa mga ito, na mga nagsasabi: "Hindi kami nagtatangi-tangi sa isa man sa mga sugo ni Allāh." Nagsabi pa sila: "Nakarinig kami ng ipinag-utos Mo sa amin at sinaway Mo sa amin. Tumalima kami sa Iyo sa pamamagitan ng paggawa sa ipinag-utos Mo at pag-iwan sa sinaway Mo. Humihiling kami sa Iyo na magpatawad Ka sa amin, O Panginoon namin, sapagkat tunay na ang babalikan namin ay tungo sa Iyo lamang sa lahat ng pumapatungkol sa amin."
Le Messager Muħammad a cru en tout ce qu’Allah lui a révélé et les croyants y ont également cru. Tous ont cru en Allah, en tous Ses anges, en tous Ses livres révélés aux prophètes ainsi qu’à tous les messagers qu’Il a envoyés.
Ils ont ajouté foi à tout cela en disant: Nous ne faisons pas de distinction entre les messagers d’Allah.
Puis ils ont ajouté: Nous avons entendu ce que Tu nous as ordonné et défendu, nous T’obéissons en accomplissant ce que Tu ordonnes et en délaissant ce que Tu défends, nous Te demandons de nous pardonner, ô notre Seigneur, car c’est à Toi Seul que nous nous référons dans toutes nos affaires.
Poslanik Muhammed, sallallahu alejhi ve sellem, vjeruje u ono što mu je objavljeno od njegovog Gospodara, a i vjernici također. Svi oni vjeruju u Allaha, sve meleke, sve objavljene knjige, i sve poslanike i kažu: "Ne pravimo razliku u vjerovanju između Allahovih poslanika, čuli smo ono što si nam naredio i zabranio, pokoravamo Ti se u tome, i tražimo od Tebe da nam oprostiš, Gospodaru naš, jer Tebi Jedinom vraćamo se u svim našim poslovima."
Thiên Sứ Muhammad đã có đức nơ tất cả những điều được mặc khải cho Người từ Thượng Đế Người và những người có đức tin cũng đã tin đúng như thế. Tất cả họ đều có đức tin nơi Allah, nơi tất cả Thiên Thần của Ngài, nơi các Kinh Sách của Ngài đã được ban xuống cho các vị Nabi, và nơi tất cả Thiên Sứ đã được cử phái đến, họ đồng thốt lên câu: Chúng tôi không kỳ thị phân biệt bất cứ ai trong số Thiên Sứ của Allah. Và họ nói cầu nguyện Allah: Bầy tôi xin tuân lệnh và phục tùng mọi điều Ngài đã ra lệnh, bầy tôi hứa sẽ hoàn thành tốt bổn phận và thực hiện đúng nghĩa vụ. Bầy tôi khấn vái Ngài, xin hãy tha thứ cho bầy tôi về tội lỗi đã phạm, lạy Thượng Đế của bầy tôi. Tất cả mọi việc của bầy tôi đều trở về trình diện Ngài duy nhất.
Everything in the universe is under God’s command. Right from dust particles to the stars, all are bound by God’s decreed plan. They must follow the path set for them by God. Man alone is the creature who finds that he may choose different paths of his own free will. But man does not possess freedom in an absolute sense: if he has freedom, it is so that he may be put to the test. Man has also to submit to the will of God like the rest of the universe. The life of restraint that the rest of the universe is obliged to follow must be followed voluntarily by man. He should not be deceived by the appearance of there being no one before or behind him. The truth of the matter is that at all times man is watched over by the Lord of the universe. He watches each and every thing, whether great or small, whether within him or without.
The Hadiths on the Virtue of These Two Ayat, May Allah Benefit Us by Them Al-Bukhari recorded that Abu Mas`ud said that the Messenger of Allah said ﷺ,
«مَنْ قَرَأَ بِالْآيَتَيْنِ مِنْ آخِرِ سُورَةِ الْبَقَرَةِ فِي لَيْلَةٍ، كَفَتَاه»
(Whoever recites the last two Ayat in Surat Al-Baqarah at night, they will suffice for him.)
The rest of the six also recorded similar wording for this Hadith. The Two Sahihs recorded this Hadith using various chains of narration, and Imam Ahmad also recorded it.
Muslim recorded that `Abdullah said, "When the Messenger of Allah ﷺ went on the Isra journey, he ascended to the Sidrat Al-Muntaha in the sixth heaven, where whatever ascends from the earth ends at, and whatever descends from above it ends at.
إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى
(When that covered the lote tree which did cover it!) 53:16 meaning, a mat made of gold.
The Messenger of Allah ﷺ was then given three things: the five prayers, the last Ayat in Surat Al-Baqarah and forgiveness for whoever did not associate anything or anyone with Allah from his Ummah."
Earlier we mentioned the Hadith regarding the virtues of Surat Al-Fatihah from Ibn `Abbas which stated, "While the Messenger of Allah ﷺ was with Jibil, he heard a noise from above. Jibil lifted his sight to the sky and said, `This is a door that was opened just now in heaven, and it was never opened before.' An angel came down through the door to the Prophet and said, `Receive the good news of two lights that you have been given and which no Prophet before you was given: the Opener of the Book (Al-Fatihah) and the last Ayat in Surat Al-Baqarah. You will not read a letter of them, but you will be granted its benefit."' This Hadith was collected by Muslim and An-Nasa'i, and this is the wording collected by An-Nasa'i.
The Tafsir of the Last Two Ayat of Surat Al-Baqarah
Allah said,
كُلٌّ ءَامَنَ بِاللَّهِ وَمَلَـئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ
(Each one believes in Allah, His Angels, His Books, and His Messengers. (They say,) "We make no distinction between one another of His Messengers.")
Therefore, each of the believers believes that Allah is the One and Only and the Sustainer, there is no deity worthy of worship except Him and there is no Lord except Him. The believers also believe in all Allah's Prophets and Messengers, in the Books that were revealed from heaven to the Messengers and Prophets, who are indeed the servants of Allah. Further, the believers do not differentiate between any of the Prophets, such as, believing in some of them and rejecting others. Rather, all of Allah's Prophets and Messengers are, to the believers, truthful, righteous, and they were each guided to the path of righteousness, even when some of them bring what abrogates the Law of some others by Allah's leave. Later on, the Law of Muhammad, the Final Prophet and Messenger from Allah, abrogated all the laws of the Prophets before him. So the Last Hour will commence while Muhammad's Law remains the only valid Law, and all the while a group of his Ummah will always be on the path of truth, apparent and dominant. Allah's statement,
وَقَالُواْ سَمِعْنَا وَأَطَعْنَا
(And they say, "We hear, and we obey") means, we heard Your statement, O our Lord, comprehended and implemented it, and adhered to its implications.
غُفْرَانَكَ رَبَّنَا
((We seek) Your forgiveness, our Lord) contains a plea and supplication for Allah's forgiveness, mercy and kindness.
Allah's statement,
لاَ يُكَلِّفُ اللَّهُ نَفْسًا إِلاَّ وُسْعَهَا
(Allah burdens not a person beyond his scope) means, Allah does not ask a soul what is beyond its ability. This only demonstrates Allah's kindness, compassion and generosity towards His creation. This Ayah is the Ayah that abrogated the Ayah that worried the Companions, that is, Allah's statement,
وَإِن تُبْدُواْ مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ اللَّهُ
(And whether you disclose what is in yourselves or conceal it, Allah will call you to account for it.)
This indicates that although Allah will question His servants and judge them, He will only punish for what one is able to protect himself from. As for what one cannot protect himself from, such as what one says to himself - or passing thoughts - they will not be punished for that. We should state here that to dislike the evil thoughts that cross one's mind is a part of faith. Allah said next,
لَهَا مَا كَسَبَتْ
(He gets reward for that which he has earned) of good,
وَعَلَيْهَا مَا اكْتَسَبَتْ
(And he is punished for that which he has earned) of evil, that is, concerning the acts that one is responsible for.
Allah then said, mentioning what the believers said while directing His servants to supplicate to Him, all the while promising them that He will answer their supplication:
رَبَّنَا لاَ تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَا
("Our Lord! Push us not if we forget or fall into error,") meaning, "If we forgot an obligation or fell into a prohibition, or made an error while ignorant of its ruling." We mentioned the Hadith by Abu Hurayrah, that Muslim collected, wherein Allah said, "I shall (accept your supplication)." There is also the Hadith by Ibn `Abbas that Allah said, "I did (accept your supplication)."
رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَآ إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا
(Our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians),) means, "Even if we were able to perform them, do not require us to perform the difficult deeds as You required the previous nations before us, such as the burdens that were placed on them. You sent Your Prophet Muhammad , the Prophet of mercy, to abrogate these burdens through the Law that You revealed to him, the Hanifi (Islamic Monotheism), easy religion." Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said that Allah said, "I shall (accept your supplication)." Ibn `Abbas narrated that the Messenger of Allah ﷺ said that Allah said, "I did (accept your supplication)." There is the Hadith recorded through various chains of narration that the Messenger of Allah ﷺ said,
«بُعِثْتُ بِالْحَنِيفِيَّةِ السَّمْحَة»
(I was sent with the easy Hanifiyyah way.)
رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ
(Our Lord! Put not on us a burden greater than we have strength to bear) of obligations, hardships and afflictions, do not make us bear what we cannot bear of this.
رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ
(Our Lord! Put not on us a burden greater than we have strength to bear.)
We mentioned that Allah said, "I shall (accept your supplication)" in one narration, and, "I did (accept your supplication)," in another narration.
وَاعْفُ عَنَّا
(Pardon us) meaning, between us and You regarding what You know of our shortcomings and errors.
وَاغْفِرْ لَنَآ
(And grant us forgiveness) concerning what is between us and Your servants. So do not expose our errors and evil deeds to them.
وَارْحَمْنَآ
(Have mercy on us) in what will come thereafter. Therefore, do not allow us to fall into another error. They say that those who commit error need three things: Allah's forgiveness for what is between Him and them, that He conceals these errors from His other servants, and thus does not expose them before the servants, and that He grants them immunity from further error." We mentioned before that Allah answered these pleas, "I shall," in one narration and, "I did," in another narration.
أَنتَ مَوْلَـنَا
(You are our Mawla) meaning, You are our supporter and helper, our trust is in You, You are sought for each and every type of help and our total reliance is on You. There is no power or strength except from You.
فَانْصُرْنَا عَلَى الْقَوْمِ الْكَـفِرِينَ
(And give us victory over the disbelieving people) those who rejected Your religion, denied Your Oneness, refused the Message of Your Prophet , worshipped other than You and associated others in Your worship. Give us victory and make us prevail above them in this and the Hereafter. Allah said, "I shall," in one narration, and, "I did," in the Hadith that Muslim collected from Ibn `Abbas.
Further, Ibn Jarir recorded that Abu Ishaq said that whenever Mu`adh would finish reciting this Surah,
فَانْصُرْنَا عَلَى الْقَوْمِ الْكَـفِرِينَ
(And give us victory over the disbelieving people), he would say "Amin."
Who is that man who measures up to the standards of the Almighty? He is one who is a man of faith, who submits and obeys. Faith means a conscious surrender to God, while obedience means practical surrender. For this to become a reality, man must enshrine God within himself as his Creator and Sustainer. He must be one to discover the reality that the system of the universe is not soulless or mechanical. Rather it is a live system, which is run by God’s devoted workers. He must be one to recognize those servants of God chosen by Him to communicate this message to mankind. The Book revealed by God for the guidance of mankind must be accepted by him and become a part of his thoughts in the real sense. When faith in God, His angels, His Books and His messengers is firmly rooted in his heart and mind, he wholeheartedly surrenders himself to treading the path shown by God. This faith and obedience should not be a matter of rituals or just an outward show. Rather, faith and obedience should be so inseparable from his soul that he starts to remember God at all times, and his whole life becomes entirely dependent on God.
Allah không bắt bất cứ ai làm quá khả năng của mình, bởi tôn giáo của Allah vốn được dựng trên sự dễ dàng và không gây khó khăn. Ai làm điều tốt thì sẽ có được phần thưởng một cách đầy đủ, không sót bất cứ điều gì; còn ai làm tội thì sẽ gặp phải hậu quả cho hành động tội lỗi đó. Thiên Sứ và những có đức tin thường cầu xin Allah: Lạy Thượng Đế của bầy tôi, xin đừng bắt tội bầy tôi trong những lúc bầy tôi quên hoặc lầm lỡ qua lời nói và hành động; lạy Thượng Đế của bầy tôi, xin đừng bắt bầy tôi mang những nghĩa vụ quá khả năng của bầy tôi giống như Ngài đã bắt những đám người trước bầy tôi vị sự sai trái của họ như những người Do Thái; xin Ngài xí xóa cho bầy tôi và tha thứ cho bầy tôi, xin Ngài thương xót bầy tôi bằng hồng phúc và sự khoan dung nơi Ngài, quả thật Ngài là Đấng Bảo Hộ của bầy tôi, xin Ngài phù hộ bầy tôi giành thắng lợi trước đám người vô đức tin.
Uzvišeni Allah nikog ne obavezuje preko njegovih mogućnosti, jer je Allahova vjera izgrađena na olakšavanju, a ne na otežavanju. Ko učini dobro djelo, imat će nagradu za njega, koja mu neće biti umanjena, a ko učini loše djelo imat će grijeh za to, i sam će snositi njegovu posljedicu. Poslanik i vjernici kažu: "Gospodaru naš, nemoj nas kazniti ako zaboravimo ili nenamjerno pogriješimo u djelima ili riječima; Gospodaru naš, nemoj nas obavezati nečim što nam je teško ili što ne možemo podnijeti, kao što si obavezao one prije nas koje si time kaznio zbog njihove nepravde, poput židova! Gospodaru naš, nemoj nas obavezati onim što nam je teško ili što ne možemo podnijeti, oprosti nam grijehe i smiluj nam se, iz milosti i dobrote Tvoje. Ti si naš zaštitnik i pomagač, pa nas pomozi protiv naroda nevjerničkog."
Allah tidak membebani seseorang kecuali dengan sesuatu yang sanggup dilakukannya karena agama Allah dibangun di atas asas kemudahan, sehingga tidak ada sesuatu yang memberatkan di dalamnya. Barang siapa berbuat baik, dia akan mendapatkan ganjaran atas apa yang dia lakukan, tanpa dikurangi sedikit pun, dan barang siapa berbuat buruk, dia akan memikul dosanya sendiri, tidak dipikul oleh orang lain. Rasulullah dan orang-orang mukmin berdoa, “Ya Tuhan kami! Janganlah Engkau hukum kami jika kami lupa atau salah dalam perbuatan atau ucapan yang tidak kami sengaja. Ya Tuhan kami! Janganlah Engkau bebani kami dengan sesuatu yang memberatkan dan tidak sanggup kami jalankan, sebagaimana Engkau bebankan kepada orang-orang sebelum kami yang Engkau hukum atas kezaliman mereka, seperti orang-orang Yahudi, dan janganlah Engkau pikulkan kepada kami perintah maupun larangan yang memberatkan dan tidak sanggup kami jalankan. Maafkanlah dosa-dosa kami, ampunilah diri kami, dan sayangilah kami dengan kemurahan-Mu. Engkaulah pelindung dan penolong kami maka tolonglah kami dalam menghadapi orang-orang kafir."
After that comes the second verse where the doubt, which could have risen during the comprehension of some sentences in the previous verse, has been removed in a style that is very special. It will be recalled that the question was as to how one would escape punishment if thoughts concealed in hearts were also made subject to accounting. It was said: لَا يُكَلِّفُ اللَّـهُ نَفْسًا إِلَّا وُسْعَهَا :'Allah burdens not anyone beyond his or her capacity.' Therefore, thoughts that enter the heart without one's intention and control and are not translated into action, stand all excused in the sight of Allah Almighty. Deeds, that are undertaken with choice and volition will be the only ones apprehended and called to account.
A little detail will show that there is an outward aspect of human deeds which concerns what is done with the hand, head, eye, tongue and other parts of the body. This is further divided into two kinds. The first reflects what is done with choice and volition. This is voluntary, such as, to speak by choice or to beat somebody by choice. The second kind is involuntary, that which just issues forth without choice or volition, for instance, saying something other than what one actually intended to say, or a palsied hand moving unintentionally caused pain to somebody. Here everyone knows that accounting and retribution, reward and punishment are particularly related to voluntary deeds. As far as non-voluntary deeds are concerned man is neither obligated nor constrained therein, and certainly, there is no ثواب thawab (reward) or عذاب ` adhab (punishment) on them.
Similarly, the deeds relating to one's heart are also of two kinds. The first one is voluntary, for instance, the belief in کفر kufr and shirk شرک ، which one has. Implanted firmly in one's heart with intention and choice, or the arrogance one assumes as a result of conscious and wilful self-pride, or the making of firm resolution to start drinking. The second kind is the non-voluntary, for instance, the entry of some evil thought in one's heart without volition and intention. Here too, the accounting, the reckoning and the reprehensibility covers voluntary deeds only, and does not cover non-voluntary deeds.
By this explanation given by the Qur'an itself, peace was restored in the hearts of the noble Companions. They were satisfied that there was no accounting, reckoning, punishment or reward on non-voluntary thoughts. The same subject has been further clarified towards the end by saying: لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ that is, man is rewarded for what he intends to do and is punished for what he elects to do.
But it should be borne in mind that the drive of the meaning of this verse is that, one will initially face direct reward or punishment for what is done with intention and volition. However, the indirect coming of reward or punishment after any such deed which was not intended is not contrary to this. This provides an answer to the doubt that there are times when man faces reward or punishment even without intention and volition. In this context, several other verses of the Qur'an and many reports from ahadith prove that one who does something good which persuades others to act similarly, then its reward will continue reaching the original doer of the good deed as long as the later followers of the original deed continue with their good deeds. Similar is the case with one who gives currency to an evil way; he too will be incurring its curse as the original innovator of this evil way when later people follow him, and keep getting involved with the sin for all times to come.
Similarly, narrations in hadith prove that one can transmit the reward of one's good deeds to any other person. It is clear that in all these situations, man is receiving reward or punishment without intention and volition.
Here is an answer to this doubt. It is obvious that this reward and punishment did not reach a person directly, but it reached him through the medium of another person. In addition to that, one's own act and choice do surely play a role in making another person a medium of thawab ثواب for oneself. The reason is that whoever adopts a good or evil way initiated by someone, then in his doing, there certainly is a role played by the voluntary act of the original person, even if he did not intend to release such particular effect. Similar is the case of a person who does his isal al-thawab ایصال الثواب (the prayer for transmittal of reward) for somebody only when he has done him some favour. In view of this, the said reward and punishment of somebody else is, in reality, the reward and punishment of one's own deeds.
The noble Qur'an, towards the far end, teaches Muslims to make a special du` a or prayer in which forgiveness has been sought on commission of some act because of forgetfulness or neglect or mistake. It was said:
رَبَّنَا لَا تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا
Our Lord, do not hold us accountable, if we forget or make a mistake.
Then it was further said:
رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ
Our Lord, do not place on us a burden such as You have placed on those before us. And our Lord, do not make us bear that for which we have no strength.
Indicated here are the severe restrictions placed on the Bani Isra'il (Israelites), such as, a piece of cloth could not be made fully pure unless cut or burnt, or that repentance could not be accepted without killing. Alternately, it could mean that punishment should not visit us as it visited the Bani Isra'il following their evil deeds.
In short, Allah Almighty bestowed His best when He promised the acceptance of all these prayers through His Rasul ﷺ ، the last among the prophets, may the peace and blessings of Allah be upon him.
و للہ الحمد اول و آخرہ و ظاہرہ و باطنہ و ھو المستعا
Allah, bir kimseyi ancak güç yetirebileceği amellerden sorumlu tutar. Çünkü Allah'ın dini kolaylık üzerine bina edilmiştir ve O'nun dininde meşakkat yoktur. Kim hayırlı bir amel yaparsa ona yaptığı amelin sevabı eksiltilmeden verilir. Kötü amel işleyen kimseye de yaptığı kötü amelin karşılığı olarak günah vardır. Bu kimsenin günahını bir başkası yüklenmez. Peygamber ve Müminler, Rabbimiz! Eğer unutursak, bir işte hata yaparsak yahut kasıtsız olarak bir söz söyleyecek olursak bizden önce zulümleri sebebiyle cezalandırdığın Yahudiler gibi bizi de cezalandırma. Rabbimiz! Emirlerden ve yasaklardan gücümüzün yetmeyeceği ve bize meşakkat verecek şeyleri bize yükleme. Günahlarımızı bağışla. Bizi affet ve fazlın ile bize merhamet et. Sen bizim mevlamız ve yardımcımızsın. Kâfirler topluluğuna karşı bize yardım et.
Allāh non obbliga nessuna anima a compiere le azioni che non può compiere, poiché la religione di Allāh è basata sull'agevolazione e non sulla severità. Colui che compie il bene otterrà una ricompensa per l'azione compiuta, della quale non gli sarà fatto mancare nulla. E quanto a colui che compie il male, sarà retribuito per ciò che ha compiuto. Nessuno potrà intercedere in suo favore. Il Profeta e i credenti dissero: "Dio nostro, non punirci se dimentichiamo o facciamo un torto, sia con le azioni che con le parole, senza volerlo. Dio nostro, non indurci a compiere cose gravose che non potremmo sopportare, come per coloro che ci precedettero, che hai punito per le loro ingiustizie, come gli Ebrei; e non indurci a sopportare gli ordini o i moniti che sarebbero per noi gravosi e che non potremmo sopportare; e vanifica i nostri peccati e perdonaci ed abbi pietà di noi, per Tua generosità. Tu sei il nostro Protettore e Sostenitore: Sostienici contro il popolo miscredente"
Al‑lah no impone acciones que las personas no puedan soportar ya que la religión de Al‑lah está basada en la facilidad y no en la complicación. Así, quien realiza una buena acción obtendrá la recompensa completa sin que nada falte, mientras que aquel que realiza una mala acción será retribuido solamente por su pecado y nadie será castigado en su lugar. El Mensajero y los creyentes dijeron: “Señor, no nos castigues si olvidamos o si nos equivocamos en una acción o palabra sin intención de hacer daño. Señor, no nos impongas cargas penosas y difíciles de soportar como lo hiciste con aquellos que castigaste por sus injusticias. No nos impongas mandatos y prohibiciones que sea imposible para nosotros cumplir. Borra nuestros pecados, perdónanos y danos de Tu misericordia por Tu gracia. Tú eres nuestro Aliado y nuestro Sostén. Haznos triunfar sobre quienes nos agredan con incredulidad.
Hindi nag-aatang si Allāh sa isang kaluluwa maliban sa anumang makakaya nito na mga gawain dahil ang Relihiyon ni Allāh ay nakabatay sa ginhawa kaya walang pabigat dito. Ang sinumang nagkamit ng kabutihan ay ukol sa kanya ang gantimpala sa anumang ginawa niya nang hindi nagbabawas mula rito ng anuman. Ang sinumang nagkamit ng kasamaan ay para sa kanya ang ganti ng nakamit niyang pagkakasala; hindi magbubuhat nito para sa kanya ang iba pa sa kanya. Nagsabi ang Sugo at ang mga mananampalataya: "Panginoon namin, huwag Kang magparusa sa amin kung nakalimot kami o nagkamali kami sa ginawa o sinabi nang walang paglalayon mula sa amin. Panginoon namin, huwag Kang mag-atang sa amin ng magpapabigat sa amin at hindi namin makakaya gaya ng pag-atang Mo sa mga nauna pa sa amin kabilang sa mga pinarusahan Mo dahil sa kawalang-katarungan nila, gaya ng mga Hudyo. Huwag Kang magpapasan sa amin ng magpapabigat sa amin at hindi namin makakaya na mga ipinag-uutos at mga sinasaway. Magpalampas Ka sa mga pagkakasala namin, magpatawad Ka sa amin, at maawa Ka sa amin sa pamamagitan ng kabutihang-loob Mo. Ikaw ay Katangkilik namin at Tagaadya namin, kaya mag-adya Ka sa amin laban sa mga taong tagatangging sumampalataya.
Allah ne charge une âme que des actions dont elle est capable car la religion d’Allah est bâtie sur la facilité et ne comporte rien de pénible. Ainsi, quiconque accomplit une bonne action obtient la récompense complète pour cette action sans que rien n’en manque tandis que celui qui accomplit une mauvaise action sera rétribué pour son péché et personne ne sera châtié à sa place.
Le Messager et les croyants ont dit: Seigneur, ne nous punis pas si nous oublions ou nous trompons dans un acte ou une parole sans intention délibérée de faire le mal. Seigneur, ne nous charge pas de ce qui nous est pénible et insupportable comme Tu as chargés ceux qui tu as punis pour leur injustice, à l’instar des juifs, et ne nous impose pas des commandements et des interdits. Efface nos péchés, pardonne-nous et fais-nous miséricorde par Ta faveur. Tu es notre Allié et notre Soutien. Fais-nous donc triompher sur les peuples mécréants
Allah only burdens a person with actions that he is able to do. Allah’s religion is based on ease and not difficulty. If any person does good, he will receive the reward for it in full. If any person does evil, he will receive the punishment for the sin he committed and no one will carry it for him. The Messenger and the believers said, ‘O Lord, do not punish us if we forget or make a mistake in doing something or saying something unintentionally. O Lord, do not burden us with that which is difficult for us and which we are unable to do as you had tasked those before us who were punished for their wrongs. Do not give us such instructions and prohibitions which are difficult for us and which we are unable to fulfil. By Your grace, overlook our sins, forgive us and have mercy on us. You are our guardian and helper, so give us victory over the disbelievers’.