Which was revealed in Al-Madina
Surah Al `Imran was revealed in Al-Madinah, as evident by the fact that the first eighty-three Ayat in it relate to the delegation from Najran that arrived in Al-Madinah on the ninth year of Hijrah (632 CE). We will elaborate on this subject when we explain the Ayah about the Mubahalah 3:61 in this Surah, Allah willing. We should also state that we mentioned the virtues of Surah Al `Imran along with the virtues of Surat Al-Baqarah in the beginning of the Tafsir of Surat Al-Baqarah.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful
We mentioned the Hadith in the Tafsir of Ayat Al-Kursi 2:255 that mentions that Allah's Greatest Name is contained in 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) and,
الم١اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ 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.)
We also explained the Tafsir of,
الم
(Alif-Lam-Mim) in the beginning of Surat Al-Baqarah, and the meaning of,
اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ
(Allah! La ilaha illa Huwa, Al-Hayyul-Qayyum) in the Tafsir of Ayat Al-Kursi. Allah's statement,
نَزَّلَ عَلَيْكَ الْكِتَـبَ بِالْحَقِّ
(It is He Who has sent down the Book to you with truth, ) means, revealed the Qur'an to you, O Muhammad, in truth, meaning there is no doubt or suspicion that it is revealed from Allah. Verily, Allah revealed the Qur'an with His knowledge, and the angels testify to this fact, Allah is sufficient as a Witness. Allah's statement,
مُصَدِّقاً لِّمَا بَيْنَ يَدَيْهِ
(Confirming what came before it) means, from the previous divinely revealed Books, sent to the servants and Prophets of Allah. These Books testify to the truth of the Qur'an, and the Qur'an also testifies to the truth these Books contained, including the news and glad tidings of Muhammad's ﷺ prophethood and the revelation of the Glorious Qur'an.
Allah said,
وَأَنزَلَ التَّوْرَاةَ
(And He sent down the Tawrah) to Musa (Musa) son of `Imran,
وَالإِنجِيلَ
(And the Injil), to `Isa, son of Mary,
مِن قَبْلُ
(Aforetime) meaning, before the Qur'an was revealed,
هُدًى لِّلنَّاسِ
(As a guidance to mankind) in their time.
وَأَنزَلَ الْفُرْقَانَ
(And He sent down the criterion) which is the distinction between misguidance, falsehood and deviation on one hand, and guidance, truth and piety on the other hand. This is because of the indications, signs, plain evidences and clear proofs that it contains, and because of its explanations, clarifications, etc.
Allah's statement,
إِنَّ الَّذِينَ كَفَرُواْ بِأيَـتِ اللَّهِ
(Truly, those who disbelieve in the Ayat of Allah) means they denied, refused and unjustly rejected them,
لَهُمْ عَذَابٌ شَدِيدٌ
(For them there is a severe torment) on the Day of Resurrection,
وَاللَّهُ عَزِيزٌ
(And Allah is All-Mighty) meaning, His grandeur is invincible and His sovereignty is infinite,
ذُو انتِقَامٍ
(All-Able of Retribution.) from those who reject His Ayat and defy His honorable Messengers and great Prophets.
Ces lettres séparées apparaissent dans Sourate Al-Baqarah et renvoient à l’incapacité des Arabes à composer un équivalent de ce Coran alors que celui-ci est constitué de lettres semblables à celles qui introduisent cette sourate et dont ils se servent pour façonner leurs paroles.
Alif Lām Mīm – the placement of such letters has been discussed at the beginning of Sūrah Al-Baqarah. They indicate the inability of the Arabs to bring a Qur’ān like this one despite the fact that it is composed of letters similar to the ones at the beginning of this Sūrah, which also form the parts of their own speech.
Alif Lām Mīm. Huruf-huruf yang terpisah-pisah seperti ini sudah ada sebelumnya pada surah Al-Baqarah. Di dalam huruf-huruf ini terkandung isyarat bahwa bangsa Arab tidak mampu membuat tandingan Al-Qur`ān, meskipun Al-Qur`ān yang tersusun dari huruf-huruf pembuka surah-surah ini ialah huruf-huruf yang mereka gunakan dalam susunan ucapan mereka.
Ǣlif, Lǣ-ǣm, Mī-īmالٓمٓ: Lettere simili sono già presenti all'inizio della surat Al-Beqarah; in esse vi è un'indicazione sull'incapacità degli arabi di esibire un Corano simile a questo, formato da tali lettere, o simili a queste, che sono presenti all'inizio della Surah, delle quali è composto il loro linguaggio.
This is the first section of Surah 'A1-` Imran, the third Surah of the Holy Qur'an. It will be recalled that at the end of the Surah Al-Fatihah a prayer for guidance to the straight path was made. After that, by be-ginning the Surah Al-Baqarah with الم ﴿1﴾ ذَٰلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ (This Book which has no doubt in it), it was pointed out that the prayer made in Su-rah Al-Fatihah for guidance to the straight path has been accepted and Allah Almighty has sent down this Qur'an which provides guidance to the straight path. Then came many injunctions of the Islamic law taken up briefly or in details. As a corollary to this, frequent mention was made of the hostility of the disbelievers and the need to confront them. Towards the end, this sequence was concluded with (Help us, then, against disbelieving people) - in the mode of prayer. Since the prayer was made in order that Muslims could confront and prevail over the disbelievers, it was in consonance with that prayer that, in the following Surah 'Al-` Imran, the text deals with the modalities of dealing with disbelievers, as well as, with the need to carry out Jihad against them, verbally and physically. This is, so to speak, an elaboration and extension of فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ (Help us, then, against disbelieving people).
A Summary of Meanings
These first five verses of Surah 'Al-` Imran explain the doctrine of توحید tauhid, the Oneness of Allah, which is the basic point of difference between Islam and other religions and between a disbeliever and a true Muslim. Those who believe in the Oneness of Allah (and in all His prophets (علیہم السلام) are Muslims and those who do not so believe are known as disbelievers or non-Muslims.
Tauhid توحید a consistent belief preached by all prophets (علیہم السلام)
Verse 2 gives a reported proof in some detail. The agreement of a large number of people on a certain principle from the very beginning of humanity may be taken as a natural proof of its reality, if they belong to different times and places, having no means of communicating with each other.
Keeping this in view, we see that Sayyidna Adam (علیہ السلام) was the first prophet who presented the message of توحید tauhid before human beings. That the message would remain effective after him through his progeny is not difficult to conceive. But, after a passage of time when the ways of the progeny of Sayyidna Adam (علیہ السلام) shifted away from the original message, there comes Sayyidna Nuh (Noah) (علیہ السلام) who calls people towards the same principle. After a long passage of time, Sayyidna Ibrahim, Ismail, Ishaq and Yaqub (علیہم السلام) born in Iraq and Syria rise with the same call. Then follow Sayyidna Musa, Harun and other prophets (علیہم السلام) in that order who all subscribe to the same principle of توحید tauhid and invite people to the same. Then, after another long passage of time, Sayyidna ` Isa (علیہ السلام) rises with the same call. In the end, it is Sayyidna Muhammad al-Mustafa ﷺ who graces the world with the common call of all prophets.
This is the golden chain of prophets from Sayyidna Adam (علیہ السلام) to the Last of the Prophets (علیہم السلام) upto whose time some one hundred and twenty four thousand blessed prophets were born in different periods, speaking different languages, living in different countries. A11 of them told and taught the same truth. Most of them did not even have the chance to meet each other. They were in an age when, communication through writing was not in vogue, which could make it possible for one prophet to have access to the books and writings of another and might help him to pick up the call of the earlier prophets as his own. Instead, what happened is that everyone from among them appeared centuries apart from each other, and had no source of information about other prophets, except the revelation received by him from Allah Almighty. The consensus of such a large group of persons consisting of not less than one hundred and twenty four thousand men of different times and places may be enough for establishing the principle, even regardless of their intrinsic trustworthiness. But when one looks at the personal qualities of the noble prophets, and at the highest possible standards of truth and justice set by them, one has to believe that their message is true and their call authentic.
It is narrated in some ahadith that some Christians came to the Holy Prophet ﷺ and engaged him in a conversation about religion. The Holy Prophet ﷺ ، by the will of Allah, presented these two verses as arguments confirming the Oneness of Allah. The Christians had no answer to refute them.
Lastly, while referring to the absolute power and wisdom of Allah Almighty, verse 6 invites one's attention to the fact that Allah shapes all men and women in the wombs of their mothers according to His supreme wisdom which has created billions of men and women with clear distinguishable features establishing the identity of each individual distinct from all others. He is, therefore, the only One who should be worshipped.
Estas letras inconexas aparecen en la sura La Vaca y remiten a la incapacidad de los árabes para crear un libro equivalente al Corán, aun cuando este se compone de letras semejantes a las que tiene esta sura en su comienzo y de las cuales ellos se sirven para conformar sus palabras.
Elif Lām Mīm predstavljaju harfove kojima je otpočeta i prethodna sura. Njima se ukazuje na nemogućnost Arapa da načine nešto slično Ku'ranu, premda je Kur'an sastavljen od ovih slova kojima je otpočeta ova sura, i od kojih se sastoji njihov govor.
{Alif. La-m. Mi-m} Đây là những chữ cái, ý nghĩa của nó đã được giải thích ở chương Al-Baqarah. Tuy nhiên, các chữ cái này muốn ám chỉ rằng sự bất lực của dân Ả-rập không thể mang đến một quyển sách tương tự như Qur'an trong khi Qur'an được sử dụng các ký tự Ả-rập ghép lại và tiếng nói của họ là tiếng Ả-rập.
1- Elif, Lâm, Mîm.
2- Allah... O’ndan başka (hak) ilâh yoktur, Hayy’dır, Kayyûm’dur.
3, 4- O, sana Kitab’ı hak ile öncekileri tasdik edici olarak indirdi. Tevrat ve İncil’i de bundan önce, insanlara yol gösterici olarak indirmişti. Furkan’ı da indirdi. Allah’ın âyetlerini inkar edenler için hiç şüphesiz şiddetli bir azap var. Allah Azizdir, intikam sahibidir.
5- Şüphe yok ki ne yerde ne de gökte hiçbir şey Allah’a gizli kalmaz.
6- Rahimlerde sizi dilediği gibi şekillendiren O’dur. O’ndan başka (hak) ilâh yoktur; Azîz’dir, Hakîm’dir.
(Medine’de inmiştir, 200 âyettir)
1. “Elif, lâm, mim” bunlar anlamlarını Allah’tan başka hiçbir kimsenin bilmediği harflerdir.
2. Yüce Allah kendisinin “Hayy” yani kâmil bir hayat sahibi olduğunu, “Kayyum” yani zatı ile kâim ve kullarının hallerini idare edip düzene koyan olduğunu haber vermektedir. O, onların gerek dini hallerini gerekse de dünyevî ve kaderî hallerini idare edip düzene koymuştur.
3-4. Rasûlü Muhammed sallallahu aleyhi ve sellem’e kendisinde hiçbir şüphe bulunmayan bir surette hak ile Kitab’ı indirmiştir. Bu Kitabın kendisi hakkı kapsamaktadır ve “öncekileri” indirilmiş kitapları da “tasdik edici olarak” indirilmiş bulunmaktadır. Yani bu kitap da ondan önceki kitapların tanıklık ettiği hususlara tanıklık etmiştir, onlara uygundur ve o kitapları getiren peygamberleri de tasdik etmiştir. Aynı şekilde “Tevrat ve İncil’i de bundan” yani bu kitaptan “önce insanlara yol gösterici olarak indirmişti.”
Yüce Allah, Muhammed sallallahu aleyhi ve sellem ve ona indirdiği büyük Kitab ile risaleti kemale erdirmiş ve sonlandırmıştır. İndirdiği bu Kitabı sayesinde Allah bütün insanlara sapıklıklardan hidâyete çıkma ve cehaletlerden kurtulma yolunu göstermiştir. Hak ile batılı, mutluluk ile bedbahtlığı, Sırat-ı Müstakim ile cehenneme giden yolu birbirinden ayırt etmiştir. Bu Kitaba iman edip hidâyet bulan kimseler bu yolla pek çok hayır elde ederler, dünya ve âhiretin mükâfaatını kazanırlar. “Allah’ın” Kitabında ve Rasûlü vasıtası ile açık seçik bildirdiği “âyetlerini inkar edenler için hiç şüphesiz şiddetli bir azap var. Allah Azîzdir” kendisine isyan edenlere karşı “intikam sahibidir.”
5-6. Yüce Allah’ın Kayyûm oluşunun bir gereği olarak O’nun ilmi, bütün yaratılmışları kuşatmıştır. “ne yerde ne de gökte hiçbir şey Allah’a gizli kalmaz” gebelerin karnındakilere varıncaya kadar her şeyi bilir. “sizi dilediği gibi” erkek ya da dişi, yaratılışı tam yahut eksik olarak “şekillendiren O’dur.” Sizler O’nun yaratmasının çeşitli aşamalarının ve hikmetinin harikulade hallerinin birinden diğerine geçersiniz. İşte kullarını bu şekilde yaratan ve onları yarattığı andan itibaren en nihaî hallerine kadar bütün aşamalarda ileri derecede itina gösteren zatın bu hususların hiçbirisinde ortağı olamaz. O nedenle de O’ndan başka hiçbir kimse de ibadete hak sahibi olamaz:“O’ndan başka (hak) ilâh yoktur.”“Azîz’dir” Gücü ile bütün mahlukatı emrine boyun eğdiren, herhangi bir eksiklikle vasfedilmekten yahut yerilmekten uzak olandır, “Hakîm’dir” yaratmasında ve şeriatında hikmeti sonsuz olandır.
Elif, Lâm, Mîm: Huruf-u Mukatta'adır. Bunun aynısı daha önce Bakara suresinde geçmiştir. Araplar, bu Kur'an'ın bir benzerini getirmek hususunda aciz kalmışlardır. Hâlbuki Kur'an, surenin kendisi ile başladığı ve Arapların da sözlerini kendisi ile meydana getirdiği bu harflerden oluşmaktadır.
Alif. Lām. Mīm. Ang mga titik na hiwa-hiwalay na ito ay nauna na ang kapareho ng mga ito sa Kabanatang Al-Baqarah. Dito ay may isang pahiwatig sa kawalang-kakayahan ng mga Arabe sa paglalahad ng tulad ng Qur'ān na ito gayong ito ay binubuo ng tulad ng mga titik ito na sinimulan sa pamamagitan ng mga ito ang Sūrah, na binubuo nila mula sa mga ito ang pananalita nila.
"Alif lam mim. Allah, tidak ada tuhan (yang berhak disem-bah) melainkan Dia. Yang hidup kekal lagi terus menerus mengurus (makhlukNya). Dia menurunkan al-Kitab (al-Qur`an) kepadamu dengan sebenarnya; membenarkan kitab yang telah diturunkan sebelumnya dan menurunkan Taurat dan Injil, sebelum (al-Qur`an), menjadi petunjuk bagi manusia, dan Dia menurunkan al-Furqan. Sesungguhnya orang-orang yang kafir terhadap ayat-ayat Allah akan memperoleh siksa yang berat dan Allah Mahaperkasa lagi mempunyai pembalasan (siksa). Sesungguhnya bagi Allah, tidak ada satu pun yang tersembunyi di bumi dan tidak (pula) di langit. Dia-lah yang membentuk kamu dalam rahim sebagaimana dike-hendakiNya. Tidak ada tuhan (yang berhak disembah) melainkan Dia, Yang Mahaperkasa lagi Mahabijaksana." (Ali Imran: 1-6).
Madaniyah
(1) ﴾ الٓمٓ ﴿ "Alif lam mim" adalah di antara huruf-huruf yang tidak ada yang mengetahui maknanya kecuali Allah.
(2) Allah memberitakan bahwa Dia ﴾ ٱلۡحَيُّ ﴿ "Hidup kekal" yakni hidup yang sempurna, ﴾ ٱلۡقَيُّومُ ﴿ "Terus menerus mengurus makhluk-Nya," yang melakukannya sendiri dan mengurus segala kondisi makhlukNya, di mana Allah telah mengurus kondisi agama, kondisi dunia, dan kondisi takdir-takdir mereka, lalu Allah menurunkan kepada RasulNya, Muhammad ﷺ al-Kitab dengan kebenaran, yang tidak ada keraguan padanya, dan kitab itu mencakup kebenaran.
(3-4) ﴾ مُصَدِّقٗا لِّمَا بَيۡنَ يَدَيۡهِ ﴿ "Membenarkan kitab yang telah diturun-kan sebelumnya" dari kitab-kitab suci, artinya, kitab ini mempersak-sikan apa yang dipersaksikan oleh kitab-kitab tersebut, dan mem-benarkan para Rasul yang membawa kitab-kitab tersebut. Demikian juga, ﴾ وَأَنزَلَ ٱلتَّوۡرَىٰةَ وَٱلۡإِنجِيلَ 3 مِن قَبۡلُ ﴿ "dan menurunkan Taurat dan Injil sebe-lum (al-Qur`an)," yakni kitab Allah ini, ﴾ هُدٗى لِّلنَّاسِ ﴿ "menjadi petunjuk bagi manusia," dan Allah menyempurnakan risalah dan menutup-nya dengan Nabi Muhammad ﷺ dan kitabnya yang agung, yang dengannya Allah memberikan petunjukNya kepada makhluk dari kesesatan dan menyelamatkan mereka dari kebodohan, dan dengan-nya Allah memisahkan antara kebenaran dan kebatilan, kebaha-giaan dan kesengsaraan, jalan yang lurus (ke surga) dan jalan ke neraka. Maka orang-orang yang beriman kepadanya dan meng-ambil petunjuk niscaya mereka akan memperoleh kebaikan yang melimpah dan pahala yang segera maupun yang tertunda, dan ﴾ ٱلَّذِينَ كَفَرُواْ بِـَٔايَٰتِ ٱللَّهِ ﴿ "orang-orang yang kafir terhadap ayat-ayat Allah" yang telah dijelaskan oleh Allah dalam KitabNya dan melalui lisan RasulNya, ﴾ لَهُمۡ عَذَابٞ شَدِيدٞۗ وَٱللَّهُ عَزِيزٞ ذُو ٱنتِقَامٍ ﴿ "akan memperoleh siksa yang berat; dan Allah Mahaperkasa lagi mempunyai pembalasan (siksa)" bagi orang-orang yang maksiat kepadaNya.
(5-6) Dan di antara kesempurnaan pengaturanNya (atas hamba-hambaNya) تعالى adalah bahwa ilmuNya meliputi seluruh makhluk, ﴾ لَا يَخۡفَىٰ عَلَيۡهِ شَيۡءٞ فِي ٱلۡأَرۡضِ وَلَا فِي ٱلسَّمَآءِ ﴿ "bagi Allah tidak ada satu pun yang tersembunyi di bumi dan tidak (pula) di langit," hingga apa yang ada di dalam perut wanita-wanita hamil, Allah-l a h ﴾ ٱلَّذِي يُصَوِّرُكُمۡ فِي ٱلۡأَرۡحَامِ كَيۡفَ يَشَآءُۚ ﴿ "yang membentuk kamu dalam rahim sebagaimana dike-hendakiNya," berupa laki-laki, wanita, bentuk yang sempurna, ben-tuk yang cacat, yang selalu berganti dalam tahapan pembentukan-Nya dan keindahan hikmahNya. Oleh karena Dia-lah Dzat yang seperti ini terhadap hamba-hambaNya dan perhatianNya yang besar terhadap kondisi mereka dari permulaan ketika Dia mencip-takan mereka hingga akhir dari perkara mereka, tidak ada sekutu bagiNya dalam semua itu, maka menjadi jelaslah bahwa tidak ada yang berhak diibadahi kecuali Dia, ﴾ لَآ إِلَٰهَ إِلَّا هُوَ ٱلۡعَزِيزُ ﴿ "tidak ada tuhan (yang berhak disembah) melainkan Dia Yang Mahaperkasa," Yang me-nguasai segala makhluk dengan kekuatanNya, dan Perkasa dari sifat kekurangan atau dari sifat tercela, ﴾ ٱلۡحَكِيمُ ﴿ "lagi Mahabijaksana" dalam penciptaan dan syariatNya.
Si Allāh, na walang Diyos na sinasamba ayon sa karapatan kundi Siya lamang na wala nang iba pa sa Kanya, ang Buhay sa lubos na buhay na walang kamatayan dito ni kakulangan, ang Mapagpanatili na nanatili sa sarili Niya kaya malaya Siya sa pangangailangan sa lahat ng nilikha Niya, at sa pamamagitan Niya nanatili ang lahat ng mga nilikha kaya hindi nakalalaya ang mga ito sa pangangailangan sa Kanya sa lahat ng mga kalagayan ng mga ito.
The first verse of this section presents a rational proof of the Oneness of Allah; the second verse, the reported proof 1, followed by an answer to some doubts nursed by disbelievers towards the later part.
1. In the terminology of Islamic theology, a proof based on rational argument is called rational proof while a proof based on a verse of divine book or on a declaration made by an authority or a report narrated by a trustworthy person is called a reported proof.
The first word, Alif Lam Mim (الم ) at the head of the first verse be-longs to the special set of words used by the Qur'an which are words of hidden meaning and are known as Mutashabihat متشبھات ، the real meaning of which is a secret between Allah and His Messenger ﷺ ، and the details of which appear a little later in the section. In the words لا إله إلا ھو (Allah: there is no god but He) which follow immediately, the doctrine of the Oneness of Allah has been put forth as a categorical declaration. It means that there is absolutely nothing worthy of worship other than Allah.
Then come the words الْحَيُّ الْقَيُّومُ (the Alive, the All-Sustaining) which lay out a rational proof of the Oneness of Allah. The essence of the argument is that worship means to present oneself before somebody in utter submission and humility. It, therefore, requires that the one who is being worshipped must occupy the highest point of honour and power and who has to be most perfect from all angles. From this it is obvious that anything which cannot sustain its own being, rather is dependent upon somebody else for its very existence, could hardly claim to have any honour or power in its own right. Therefore, it is crystal clear that all things in this world which have no power to come into being by themselves, nor can they sustain it - be they idols carved in stone, or water, or trees, or angels and apostles - none of them is worthy of worship. The only Being worthy of worship is the One who has always been Alive and Present and shall always live and sustain. Such a Being is none but Allah; there is none worthy of worship but Him.
Allah, il n’y a pas de divinité méritant d’être adorée hormis Lui, le Vivant d’une vie parfaite sans mort ni imperfection et Celui qui subsiste par lui-même et qui se passe de toutes Ses créatures. C’est par Lui qu’existent toutes les créatures qui ne peuvent, elles, se passer de Lui.
Allahlah Zat 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
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.
Allah, O'ndan başka ibadete layık hiçbir hak ilah yoktur. O, ölümsüz olan ve kendisinde hiçbir eksikliğin de olmadığı, kemal bir hayat sahibidir. O; Kayyûm'dur: Kendi nefsi ile kaimdir, kullarından hiç kimseye muhtaç değildir. Bütün mahlukat O'nun ile kaimdir. Her hallerinde O'ndan müstağni değillerdir.
Al-lah, no existe otra divinidad que merezca ser adorada, el Viviente de una vida perfecta sin muerte ni imperfección, Aquel que se basta a Sí mismo y que no necesita a ninguna de Sus criaturas. Es por Él que existen todas las criaturas y estas no pueden subsistir sin Él.
Allāh, non vi è alcuna divinità all'infuori di Lui che venga realmente adorata; Colui che possiede un'esistenza eterna, senza inizio né fine; Colui che Esiste di per Sé; non ha bisogno del Suo creato, ed è tramite la Sua volontà che è nato tutto il creato. I Suoi sudditi non possono fare a meno di Lui in tutte le loro situazioni.
Allah là Thượng Đế đích thực, Đấng đáng được thờ phượng, ngoài Ngài không có ai (vật) xứng đáng được quyền đó; Ngài là Đấng có sự sống hoàn hảo tuyệt đối, Ngài không bao giờ chết và không có bất kỳ khiếm khuyết và điểm yếu nào; Ngài là Đấng Tự Hữu, Ngài tồn tại độc lập bất cần mọi thứ trong tạo vật của Ngài, Ngài mới chính là Đấng mà tất cả vạn vật phải lệ thuộc và cần.
Allah je jedino božanstvo koje se s pravom obožava, dok su sva ostala božanstva lažna. On posjeduje savršen život, u kojem nema smrti niti manjkavosti, On opstoji sam po Sebi i apsolutno je neovisan o Svojim stvorenjima, dok sva stvorenja opstoje o Njemu i u svakom trenu su ovisna o Njemu.
O Vjerovjesniče, Uzvišeni Allah ti je objavio ovaj Kur'an sa istinitim obavijestima i pravednim propisima, koji se slaže sa prijašnjim Božijim knjigama. On je objavio i Tevrat Musau, i Indžil Isau, alejhimes-selam, prije objavljivanja Kur'ana tebi. Sve ove Božije knjige uputa su ljudima ka boljitku na dunjaluku i u vjeri. On je objavio Kur'an, koji razdvaja istinu od neistine, uputu od zablude. One koji ne vjeruju u Allahove ajete koji ti se objavljuju čeka žestoka kazna. Allah je Silni, Njega niko ne može nadvladati, i On pravedno kažnjava one koji u laž utjeruju Njegove poslanike i krše Njegove naredbe.
Ngài đã ban cho Ngươi - hỡi Nabi - Thiên Kinh Qur'an chứa các nguồn tin chính xác và sự công bằng trong giáo lý. Nó tương tự như các Kinh Sách được thiên khải trước đây không có sự đối lập. Trước khi ban Qur'an cho Ngươi, TA đã thiên khải Kinh Tawrah (Cựu Ước) cho Musa và ban Kinh Injil (Tân Ước) cho Ysa. Tất cả Kinh Sách đã thiên khải đều hướng dẫn và cải thiện con người đến với điều tốt đẹp trong đạo và đời. Và Ngài đã ban chuẩn mực (Furqan) xuống để phân biệt giữa chân lý và ngụy tạo, giữa chỉ đạo và lầm lạc. Và những kẻ phủ nhận các Lời Mặc Khải của Allah đã ban xuống cho Ngươi sẽ phải bị một sự trừng phạt khủng khiếp, và Allah là Đấng Toàn Năng không có bất cứ thứ gì có thể vượt qua Ngài, và Ngài nắm quyền trừng phạt những kẻ đã phủ nhận các vị Thiên Sứ của Ngài và những kẻ chống đối lại ý chỉ của Ngài.
Ti ha rivelato, o Profeta, il Corano con verità, per ciò che riguarda le informazioni, la giustizia e la legge, conforme con i libri divini che lo hanno preceduto. Non vi è contraddizione tra di essi. E ha rivelato la Torāhالتّوراة a Mūsā ed il Vangeloالإنجيل a ‘Īsā pace a loro, precedenti alla rivelazione del Corano. E tali libri divini sono tutti giuda e indicazione per la gente, per il loro contenuto volto a migliorare la loro fede e la loro vita; e ha rivelato il Criterio, con il quale si distingue il bene dal male e la Retta Via dalla perdizione. E i rinnegatori dei segni di Allāh, che ti ha rivelato, subiranno una dura punizione. E Allāh è Onnipotente, nulla Gli è impossibile; è Inesorabile nei confronti di chi rinnega i Suoi messaggeri e disobbedisce ai Suoi ordini.
Ô Prophète, Il t’a révélé le Coran contenant des histoires véridiques et des jugements justes, c’est une révélation conforme à ce que contenaient les livres précédents en ne les contredisant donc pas.
Il révéla aussi la Torah à Moïse et l’Evangile à Jésus
avant de te révéler le Coran. Tous ces livres divins constituent une guidée et une orientation pour les hommes: ils les mènent vers ce qui est profitable d’un point de vue religieux et mondain. Il révéla également le Discernement, grâce auquel on distingue le vrai du faux et la guidée de l’égarement. Ceux qui mécroient aux versets qu’Allah t’a révélés auront un sévère châtiment. Allah est le Puissant auquel nul ne tient tête et Il est le Détenteur du pouvoir absolu face à ceux qui démentent Ses messagers et s’opposent à Son ordre.
Verse 3 which follows carries the reported proof of the Oneness of Allah. Briefly stated, it means that the principle of توحید tauhid as de-scribed in the Holy Qur'an is not something peculiar to the Qur'an or the Prophet of Islam. On the contrary, Allah Almighty has sent Scrip-tures such as the Torah and the Injil, and His prophets, in earlier times. And this was they all professed and this was they all brought as the message. When the Qur'an came, it simply confirmed their truth. It did not present any new claim which could pose problems for people in its understanding or acceptance.
The last two verses further fortify the doctrine of توحید tauhid on the ground that the attributes of encompassing knowledge and unlimited power are strong proofs of His being the One who possesses the eternal, and all-encompassing knowledge and whose power controls every-thing, and that He is the only One who rightly deserves to be wor-shipped. Anyone having imperfect knowledge and limited power can-not be entrusted with this exalted station.
(1.) Whenever the Holy Qur'an speaks of the 'Torah and the Injil' it refers to the original books revealed to the prophets Moses and Jesus (علیہ السلام) . This should not, therefore, be confused. With the present Old and New testaments.
Nagbaba Siya sa iyo, O Propeta, ng Qur'ān kalakip ng katapatan sa mga kabatiran at ng katarungan sa mga kahatulan, bilang sumasang-ayon sa nauna rito na mga kasulatang makadiyos kaya walang salungatan sa pagitan ng mga ito. Nagpababa Siya ng Torah kay Moises at ng Ebanghelyo kay Jesus – sumakanilang dalawa ang pagbati ng kapayapaan – bago pa ng pagbababa ng Qur'ān sa iyo. Ang mga kasulatang makadiyos na ito sa kabuuan ng mga ito ay kapatnubayan at paggabay para sa mga tao tungo sa may dulot ng kaayusan ng panrelihiyong buhay nila at pangmundong buhay nila. Nagpababa Siya ng Pamantayan, na nakikilala sa pamamagitan nito ang katotohanan mula sa kabulaanan at ang patnubay mula sa pagkaligaw. Ang mga tumangging sumampalataya sa mga tanda ni Allāh na pinababa Niya sa iyo, ukol sa kanila ay isang pagdurusang matindi. Si Allāh ay Makapangyarihan: walang dumadaig sa Kanya na anuman, May paghihiganti sa sinumang nagpasinungaling sa mga sugo Niya at sumalungat sa utos Niya.
Dia menurunkan Al-Qur`ān kepadamu -wahai Nabi- dengan benar dalam menyampaikan berita dan adil dalam menetapkan hukum, serta sesuai dengan kitab-kitab suci sebelumnya sehingga tidak ada pertentangan di antara kitab-kitab suci tersebut. Dia telah menurunkan Taurat kepada Musa dan Injil kepada Isa -'alaihimā as-salām- sebelum menurunkan Al-Qur`ān kepadamu. Kitab-kitab Allah itu semuanya adalah petunjuk dan pembimbing manusia kepada kebaikan agama dan dunia mereka. Kemudian Allah menurunkan al-Furqān yang digunakan untuk membedakan antara yang hak dan yang batil, dan membedakan yang mengikuti petunjuk dan yang tersesat. Adapun orang-orang yang kafir kepada ayat-ayat yang Allah turunkan kepadamu akan mendapatkan azab yang berat. Allah Mahaperkasa, tidak ada sesuatu pun yang dapat mengalahkan-Nya, lagi Maha Pemberi siksa terhadap orang-orang yang mendustakan rasul-rasul-Nya dan melanggar perintah-Nya.
He has revealed to you, O Prophet, the Qur’ān with true stories and just laws that are in agreement with the previous divine books; and there is no contradiction between all these divine books. Before revealing the Qur’ān to you, He revealed the Torah to Moses and the Gospel to Jesus.
,4. Profeta, Él te reveló el Corán, que contiene historias verídicas y preceptos justos. Una revelación conforme a lo que contenían los libros revelados antiguos y sin contradicciones con aquellos. Él reveló también la Torá a Moisés u y el Evangelio a Jesús u antes de revelarte el Corán. Todos estos libros divinos constituyen una guía y una orientación para los seres humanos: los conducen hacia lo que es beneficioso desde un punto de vista religioso y mundano. Al-lah reveló, además, el discernimiento, gracias al cual distinguimos lo verdadero de lo falso y la guía del extravío. Aquellos que no creen en las aleyas que Al-lah te ha revelado tendrán un castigo severo. Al-lah es el Poderoso a quien nadie se opone y Él es Quien posee el poder absoluto frente a aquellos que desmienten a Sus mensajeros y se oponen a Su orden.
Ey Peygamber! Haberleri doğru, hükümleri adaletli ve önceki ilahi kitaplara da uygun olan Kur'an'ı sana indiren O'dur. Bu kitapların arasında bir çelişki yoktur. O, Kur'an'ı sana indirmeden önce Tevrat'ı, Musa, İncil'i de İsa -aleyhimesselam-'a indirendir. Bu ilahi kitapların hepsi insanların din ve dünyalarının iyi olması hususunda hidayet ve irşat eder. O; Hak ile batılın, hidayet ile sapıklığın kendisi ile bilindiği Furkan'ı indirdi. Allah'ın sana indirdiği ayetleri inkâr eden kâfirler var ya işte onlar için çetin bir azap vardır. Allah; hiç bir şeyin O'na üstün gelemeyeceği şekilde Aziz'dir. Peygamberlerini yalanlayanlardan ve emrine karşı gelenlerden intikam alandır.
Ey Peygamber! Haberlerinin doğru, hükümlerinin adaletli olduğu ve önceki ilahi kitaplara da uygun olan Kur'an'ı sana indiren O'dur. Bu kitapların arasında bir çelişki yoktur. O, Kur'an'ı sana indirmeden önce Tevrat'ı, Musa, İncil'i de İsa -aleyhimesselam-'a indirendir. Bu ilahi kitapların hepsi insanların din ve dünyalarının iyi olması hususunda hidayet ve irşat eder. O; Hak ile batılın, hidayet ile sapıklığın kendisi ile bilindiği Furkan'ı indirdi. Allah'ın sana indirdiği ayetleri inkâr eden kâfirler var ya işte onlar için çetin bir azap vardır. Allah; hiç bir şeyin O'na üstün gelemeyeceği şekilde Aziz'dir. Peygamberlerini yalanlayanlardan ve emrine karşı gelenlerden intikam alandır.
The Creator and Sustainer of the universe is not a mechanical God. He is, in fact, a live and conscious Being. He has sent guidance for man throughout the ages, including the Torah and the Bible, which were revealed to the former prophets. But man has always put different constructions upon divine teachings. Thus, through his self-styled interpretations, he has divided one religion into many. Ultimately, in accordance with God’s plan, the final book in the form of the Quran was sent down to man. The Quran is not only a genuine book of guidance but also serves as the criterion or standard of right and wrong. It tells us which is the true religion and which is the religion devised by human beings through misinterpretation. Now those who, denying the book of the Almighty, refuse to abandon the religion devised by human beings, are deserving of His punishment. These are the people to whom God granted eyes, but who failed to see the light (sent by God in the form of this book). These are the people to whom their Creator granted minds, but who failed to understand the truth when it came to them in the form of arguments. Bowing to the truth required them to bow to the Prophet and to God, and they thought that by surrendering to the Supreme Being and His Prophet they would diminish in stature. To save their petty ‘greatness’, they refused to bow to the Truth.
O Vjerovjesniče, Uzvišeni Allah ti je objavio ovaj Kur'an sa istinitim obavijestima i pravednim propisima, koji se slaže sa prijašnjim Božijim knjigama. On je objavio i Tevrat Musau, i Indžil Isau, alejhimes-selam, prije objavljivanja Kur'ana tebi. Sve ove Božije knjige su uputa ljudima ka boljitku na dunjaluku i u vjeri. On je objavio Kuran koji razdvaja istinu od neistine, uputu od zablude. One koji ne vjeruju u Allahove ajete koji ti se objavljuju čeka žestoka kazna. Allah je Silni, Njega niko ne može nadvladati, i On pravedno kažnjava one koji u laž utjeruju Njegove poslanike i krše Njegove naredbe.
Tunay na si Allāh ay walang nakakukubli sa Kanya na anuman sa lupa ni sa langit. Nakasaklaw nga ang kaalaman Niya sa mga bagay sa kabuuan ng mga ito, sa panlabas ng mga ito at sa panloob ng mga ito.
Rien ne se soustrait à la connaissance d’Allah, que ce soit sur Terre ou dans le Ciel, puisque Sa connaissance embrasse toute chose visible ou cachée.
Allah states that He has perfect knowledge in the heavens and earth and that nothing in them is hidden from His watch.
هُوَ الَّذِي يُصَوِّرُكُمْ فِي الاٌّرْحَامِ كَيْفَ يَشَآءُ
(He it is Who shapes you in the wombs as He wills.) meaning, He creates you in the wombs as He wills, whether male or female, handsome or otherwise, happy or miserable.
لاَ إِلَـهَ إِلاَّ هُوَ الْعَزِيزُ الْحَكِيمُ
(La ilaha illa Huwa (none has the right to be worshipped but He), the Almighty, the All-Wise.) meaning, He is the Creator and thus is the only deity worthy of worship, without partners, and His is the perfect might, wisdom and decision. This Ayah refers to the fact that `Isa, son of Mary, is a created servant, just as Allah created the rest of mankind. Allah created `Isa in the womb (of his mother) and shaped him as He willed. Therefore, how could `Isa be divine, as the Christians, may Allah's curses descend on them, claim `Isa was created in the womb and his creation changed from stage to stage, just as Allah said,
يَخْلُقُكُمْ فِى بُطُونِ أُمَّهَـتِكُـمْ خَلْقاً مِّن بَعْدِ خَلْقٍ فِى ظُلُمَـتٍ ثَلَـثٍ
(He creates you in the wombs of your mothers, creation after creation in three veils of darkness.) 39:6.
Nada queda fuera del conocimiento de Al-lah, ya sea sobre la Tierra o en el cielo, ya que Su conocimiento abarca todo lo visible y lo oculto.
Sesungguhnya bagi Allah tidak ada sesuatu pun yang tersembunyi, baik di bumi maupun di langit. Pengetahuan-Nya meliputi segala sesuatu, baik lahir maupun batin.
Nothing in the earth or heaven is hidden from Allah. He knows everything, whether it is open or hidden.
Allah’a yer ve gökte olanlardan hiçbir şey gizli kalmaz. O'nun ilmi gizli ve açık her şeyi kuşatmıştır.
In verita, nulla è nascosto ad Allāh, sia in Terra che in Cielo: La Sua Sapienza ingloba tutto, palese e nascosto.
Allahu ništa nije skriveno na Zemlji ni na nebu, sve je Svojim znanjem obuhvatio, vidljivo i nevidljivo, vanjštinu i nutrinu, formu i suštinu.
Quả thật, không có bất cứ thứ gì, dù trên trời hay dưới lòng đất, có thể che giấu được Allah, Ngài luôn tận tường tất cả mọi thứ dù kín đáo hay công khai.
E Colui che vi ha creato in diverse forme, nel ventre delle vostre madri, come desiderava, maschi o femmine, belli o meno belli, bianchi o neri. Nessuno viene adorato realmente all'infuori di Lui, L'Onnipotente, Colui che non può essere eguagliato da nessuno, Saggio nei confronti del Suo creato, della Sua Guida e della Sua Legge.
Ngài là Đấng đã tạo các ngươi trong bụng mẹ các ngươi thành các hình dáng khác nhau theo ý Ngài, Ngài tạo các ngươi thành nam hoặc nữ, đẹp hay xấu, trắng hay đen. Không có Thượng Đế đích thực nào đáng được thờ phượng ngoài Ngài; Ngài là Đấng Quyền Năng, không có bất cứ thứ gì có thể vượt qua Ngài; Ngài là Đấng Sáng Suốt trong tạo hóa, điều hành và định đoạt.
Siya ay ang lumilikha sa inyo sa mga anyong sarisari sa mga tiyan ng mga ina ninyo kung papaanong niloloob Niya bilang lalaki o babae, maganda o pangit, at puti o itim. Walang sinasamba ayon sa karapatan na iba sa Kanya, ang Makapangyarihan na hindi napananaigan, ang Marunong sa paglikha Niya, pangangasiwa Niya, at batas Niya.
On je Onaj Koji vas stvara u različitim oblicima u utrobama vaših majki, kako On hoće. Stvara vas kao muško ili žensko, lijepe ili ružne, bijele ili crne, i niko mimo Njega ne zaslužuje da bude obožavan. On je Silni kojeg niko ne može nadvladati, i On je apsolutno mudar u onome što stvara, u onom čime upravlja i u onom što propisuje.
Il est Celui qui vous crée sous des formes diverses dans les ventres de vos mères et fait de vous s’Il le veut un mâle ou une femelle, une personne belle ou laide, blanche ou noire. Il n’existe pas de divinité méritant d’être adorée hormis Lui, le Puissant qui ne peut être vaincu, le Sage dont la Sagesse se manifeste dans Sa création, Sa gestion de l’Univers et Sa religion.
O, annelerinizin rahminde size erkek ya da dişi, güzel ya da çirkin, siyah ya da beyaz olmak üzere dilediği gibi şekil verendir. O'ndan başka ibadete layık hak ilah yoktur. O, hiç kimsenin kendisine üstün gelemeyeceği şekilde Aziz'dir. Yaratmasında, idare etmesinde ve şeriatında hikmetli olandır.
Él es Quien los ha creado de diversas formas en el vientre de sus madres y ha hecho de ustedes hombres o mujeres según Su voluntad, bajos o altos, blancos o negros. No existe otra divinidad que merezca ser adorada salvo Él, el Poderoso invencible, el Sabio cuya Sabiduría se manifiesta en Su creación, Su gestión del Universo y Su religión.
He is the One Who creates you in different forms in the wombs of your mothers, as He wills: as male and female, handsome and ugly, black and white. There is no one worthy of being worshipped with love and reverence besides Him. He is Mighty and cannot be overpowered. He is Wise in His planning and legislation.
Dialah yang menciptakan kalian dalam beragam bentuk di dalam kandungan ibu kalian menurut kehendak-Nya, baik berupa laki-laki maupun wanita, cantik maupun jelek, putih maupun hitam. Tidak ada yang berhak disembah selain Dia, Yang Mahaperkasa, tidak ada yang dapat mengalahkan-Nya, lagi Mahabijaksana dalam penciptaan-Nya, pengaturan-Nya dan penetapan syariat-Nya.
Only God can truly tell us what He is in His Being and in His attributes. And He has made this so clear in His Book, that any reader who is eager for knowledge of Him will certainly gain enlightenment from it. Again, it is only God who can truly give guidance to man. The right course of action for man can be determined only by a Being who has not only known man from his birth to his death, but also knows what has gone before his birth and what will happen after his death. It is, therefore, only God who, after placing the nature of man in the perspective of the entire universe, may decree what kind of conduct will guarantee man’s success in this world and the next, for a sound human mentality can only be one which is in harmony with the rest of the world and in complete accord with the vaster system of the cosmos. It is only God who has the power and the knowledge to ordain what it befits human beings to strive for in the present world. This being so, the only realistic approach for man is to trust in His Maker and accept and follow His guidance wholeheartedly and with full confidence.
There are two kinds of subjects dealt with in the Quran, one pertaining to the known human world, like historical events, signs from the universe and commandments for worldly life; the other pertaining to unseen matters which are not comprehensible by man in this life, for instance, God’s attributes, and the states of Heaven and Hell, etc. The first are clear revelations, quite precise in their meaning, since they have been couched in a direct style. The second relate to the unknown world (for man) and cannot, therefore, be expressed in everyday language. That is why they are framed in an allegorical style. For instance, if we say, ‘man’s hand’, this is an example of the expression of a fact, but if we say, ‘God’s hand’, this is an example of an allegory. Those who do not understand this difference fall into the error of interpreting allegorical verses quite literally. This will only lead man astray; he will never arrive at the truth. Whereas a ‘human hand’ may be precisely understood, a ‘divine hand’ cannot, because of our present limited thinking capacity.
The Mutashabihat and Muhkamat Ayat
Allah states that in the Qur'an, there are Ayat that are Muhkamat, entirely clear and plain, and these are the foundations of the Book which are plain for everyone. And there are Ayat in the Qur'an that are Mutashabihat not entirely clear for many, or some people. So those who refer to the Muhkam Ayat to understand the Mutashabih Ayat, will have acquired the correct guidance, and vice versa. This is why Allah said,
هُنَّ أُمُّ الْكِتَـبِ
(They are the foundations of the Book), meaning, they are the basis of the Qur'an, and should be referred to for clarification, when warranted,
وَأُخَرُ مُتَشَـبِهَـتٌ
(And others not entirely clear) as they have several meanings, some that agree with the Muhkam and some that carry other literal indications, although these meaning might not be desired.
The Muhkamat are the Ayat that explain the abrogating rulings, the allowed, prohibited, laws, limits, obligations and rulings that should be believed in and implemented. As for the Mutashabihat Ayat, they include the abrogated Ayat, parables, oaths, and what should be believed in, but not implemented.
Muhammad bin Ishaq bin Yasar commented on,
مِنْهُ آيَـتٌ مُّحْكَمَـتٌ
(In it are verses that are entirely clear) as "Containing proof of the Lord, immunity for the servants and a refutation of opponents and of falsehood. They cannot be changed or altered from what they were meant for." He also said, "As for the unclear Ayat, they can (but must not) be altered and changed, and this is a test from Allah to the servants, just as He tested them with the allowed and prohibited things. So these Ayat must not be altered to imply a false meaning or be distorted from the truth."
Therefore, Allah said,
فَأَمَّا الَّذِينَ فى قُلُوبِهِمْ زَيْغٌ
(So as for those in whose hearts there is a deviation) meaning, those who are misguided and deviate from truth to falsehood,
فَيَتَّبِعُونَ مَا تَشَـبَهَ مِنْهُ
(they follow that which is not entirely clear thereof) meaning, they refer to the Mutashabih, because they are able to alter its meanings to conform with their false interpretation since the wordings of the Mutashabihat encompass such a wide area of meanings. As for the Muhkam Ayat, they cannot be altered because they are clear and, thus, constitute unequivocal proof against the misguided people. This is why Allah said,
ابْتِغَآءَ الْفِتْنَةِ
(seeking Al-Fitnah) meaning, they seek to misguide their following by pretending to prove their innovation by relying on the Qur'an -- the Mutashabih of it -- but, this is proof against and not for them. For instance, Christians might claim that `Isa is divine because the Qur'an states that he is Ruhullah and His Word, which He gave to Mary, all the while ignoring Allah's statements,
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ
(He `Isa was not more than a servant. We granted Our favor to him.) 43:59, and,
إِنَّ مَثَلَ عِيسَى عِندَ اللَّهِ كَمَثَلِ ءَادَمَ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ
(Verily, the likeness of `Isa before Allah is the likeness of Adam. He created him from dust, then (He) said to him: "Be!" and he was.) 3:59.
There are other Ayat that clearly assert that `Isa is but one of Allah's creatures and that he is the servant and Messenger of Allah ﷺ, among other Messengers.
Allah's statement,
وَابْتِغَآءَ تَأْوِيلِهِ
(And seeking for its Ta'wil,) to alter them as they desire. Imam Ahmad recorded that `A'ishah said, "The Messenger of Allah ﷺ recited,
هُوَ الَّذِى أَنزَلَ عَلَيْكَ الْكِتَـبَ مِنْهُ آيَـتٌ مُّحْكَمَـتٌ هُنَّ أُمُّ الْكِتَـبِ وَأُخَرُ مُتَشَـبِهَـتٌ
(It is He Who has sent down to you the Book. In it are verses that are entirely clear, they are the foundations of the Book; and others not entirely clear,), until,
أُوْلُواْ الأَلْبَـبِ
(Men of understanding) and he said,
«فَإِذَا رَأَيْتُمُ الَّذِين يُجَادِلُونَ فِيهِ، فَهُمُ الَّذِينَ عَنَى اللهُ، فَاحْذَرُوهُم»
(When you see those who argue in it (using the Mutashabihat), then they are those whom Allah meant. Therefore, beware of them.)"
Al-Bukhari recorded a similar Hadith in the Tafsir of this Ayah 3:7, as did Muslim in the book of Qadar (the Divine Will) in his Sahih, and Abu Dawud in the Sunnah section of his Sunan, from `A'ishah; "The Messenger of Allah ﷺ recited this Ayah,
هُوَ الَّذِى أَنزَلَ عَلَيْكَ الْكِتَـبَ مِنْهُ آيَـتٌ مُّحْكَمَـتٌ
(It is He Who has sent down to you the Book. In it are verses that are entirely clear,) until,
وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الأَلْبَـبِ
(And none receive admonition except men of understanding.)
He then said,
«فَإِذَا رَأَيْتِ الَّذِينَ يَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ؛ فَأُولئِكَ الَّذِينَ سَمَّى اللهُ، فَاحْذَرُوهُم»
(When you see those who follow what is not so clear of the Qur'an, then they are those whom Allah described, so beware of them.)"
This is the wording recorded by Al-Bukhari.
Only Allah Knows the True Ta'wil (Interpretation) of the Mutashabihat
Allah said,
وَمَا يَعْلَمُ تَأْوِيلَهُ إِلاَّ اللَّهُ
(But none knows its Ta'wil except Allah.)
Similarly, as preceded in what has been reported from Ibn `Abbas, "Tafsir is of four types: Tafsir that the Arabs know in their language; Tafsir that no one is excused of being ignorant of; Tafsir that the scholars know; and Tafsir that only Allah knows." Scholars of Qur'an recitation have different opinions about pausing at Allah's Name in this Ayah. This stop was reported from `A'ishah, `Urwah, Abu Ash-Sha`tha' and Abu Nahik.
Some pause after reciting,
وَالرَسِخُونَ فِي الْعِلْمِ
(And those who are firmly grounded in knowledge) saying that the Qur'an does not address the people with what they cannot understand. Ibn Abi Najih said that Mujahid said that Ibn `Abbas said, "I am among those who are firmly grounded in its Ta'wil interpretation." The Messenger of Allah ﷺ supplicated for the benefit of Ibn `Abbas,
«اللَّهُمَّ فَقِّهْهُ فِي الدِّينِ وَعَلِّمْهُ التَّأْوِيل»
(O Allah! Bestow on him knowledge in the religion and teach him the Ta'wil (interpretation).)
Ta'wil has two meanings in the Qur'an, the true reality of things, and what they will turn out to be. For instance, Allah said,
وَقَالَ يأَبَتِ هَـذَا تَأْوِيلُ رُؤْيَـى مِن قَبْلُ
(And he said: "O my father! This is the Ta'wil of my dream aforetime!".) 12:100, and,
هَلْ يَنظُرُونَ إِلاَّ تَأْوِيلَهُ يَوْمَ يَأْتِى تَأْوِيلُهُ
(Await they just for it's Ta'wil On the Day (Day of Resurrection) it's Ta'wil is finally fulfillled.)(7:53) refers to the true reality of Resurrection that they were told about. If this is the meaning desired in the Ayah above 3:7, then pausing after reciting Allah's Name is warranted, because only Allah knows the true reality of things. In this case, Allah's statement,
وَالرَسِخُونَ فِي الْعِلْمِ
(And those who are firmly grounded in knowledge) is connected to His statement,
يَقُولُونَ ءَامَنَّا بِهِ
(say: "We believe in it") If the word Ta'wil means the second meaning, that is, explaining and describing, such as what Allah said,
نَبِّئْنَا بِتَأْوِيلِهِ
((They said): "Inform us of the Ta'wil of this") meaning its explanation, then pausing after reciting,
وَالرَسِخُونَ فِي الْعِلْمِ
(And those who are firmly grounded in knowledge) is warranted. This is because the scholars have general knowledge in, and understand what they were addressed with, even though they do not have knowledge of the true reality of things. Therefore, Allah's statement,
يَقُولُونَ ءَامَنَّا بِهِ
(say: "We believe in it") describes the conduct of the scholars. Similarly, Allah said,
وَجَآءَ رَبُّكَ وَالْمَلَكُ صَفّاً صَفّاً
(And your Lord comes, and the angels, in rows.) 89:22 means, your Lord will come, and the angels will come in rows.
Allah's statement that the knowledgeable people proclaim,
يَقُولُونَ ءَامَنَّا بِهِ
(We believe in it) means, they believe in the Mutashabih.
كُلٌّ مِّنْ عِندِ رَبِّنَا
(all of it is from our Lord) meaning, both the Muhkam and the Mutashabih are true and authentic, and each one of them testifies to the truth of the other. This is because they both are from Allah and nothing that comes from Allah is ever met by contradiction or discrepancy. Allah said,
أَفَلاَ يَتَدَبَّرُونَ الْقُرْءَانَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُواْ فِيهِ اخْتِلَـفاً كَثِيراً
(Do they not then consider the Qur'an carefully Had it been from other than Allah, they would surely have found therein many a contradiction.) 4:82.
Allah said in his Ayah 3:7,
وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الأَلْبَـبِ
(And none receive admonition except men of understanding. ) meaning, those who have good minds and sound comprehension, understand, contemplate and comprehend the meaning in the correct manner. Further, Ibn Al-Mundhir recorded in his Tafsir that Nafi` bin Yazid said, "Those firmly grounded in knowledge are those who are modest for Allah's sake, humbly seek His pleasure, and do not exaggerate regarding those above them, or belittle those below them."
Allah said that they supplicate to their Lord,
رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا
(Our Lord! Let not our hearts deviate (from the truth) after You have guided us.) meaning, "Do not deviate our hearts from the guidance after You allowed them to acquire it. Do not make us like those who have wickedness in their hearts, those who follow the Mutashabih in the Qur'an. Rather, make us remain firmly on Your straight path and true religion."
وَهَبْ لَنَا مِن لَّدُنكَ
(And grant us from Ladunka) meaning, from You,
رَحْمَةً
(Mercy) with which You make our hearts firm, and increase in our Faith and certainty,
إِنَّكَ أَنتَ الْوَهَّابُ
(Truly, You are the Bestower)
Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah said that the Prophet used to supplicate,
«يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِك»
(O You Who changes the hearts, make my heart firm on Your religion.)
He then recited,
رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّابُ
("Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower.") The Ayah continues,
رَبَّنَآ إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لاَّ رَيْبَ فِيهِ
("Our Lord! Verily, it is You Who will gather mankind together on the Day about which there is no doubt") meaning, they say in their supplication: O our Lord! You will gather Your creation on the Day of Return, judge between them and decide over what they disputed about. Thereafter, You will reward or punish each according to the deeds they did in this life.
Profeta, Al-lah es Quien te reveló el Corán. En él hay aleyas cuya significación es clara e inequívoca, estas representan el fundamento del Corán y conforman su mayor parte. Estas aleyas son la referencia en caso de discrepancia. Otras aleyas poseen varios significados posibles y su significado es confuso para la mayoría de las personas. Aquellos cuyos corazones se inclinan a desviarse de la verdad, dejan a un lado las aleyas inequívocas y optan por las interpretables, con el deseo de provocar ambigüedades y extraviar a las personas. Además, buscan interpretarlas según lo que les dictan sus pasiones y conforme a sus creencias corruptas. Sin embargo, solo Al-lah conoce el verdadero significado de estas aleyas. Aquellos que están bien arraigados en el conocimiento y lo dominan dicen: “Creemos en el Corán en su totalidad, ya que su totalidad proviene de Al-lah.” Además, explican las aleyas confusas a partir de las inequívocas. Solo quienes están dotados de una razón sana lo recuerdan y extraen una lección de ello.
Dialah yang menurunkan Al-Qur`ān kepadamu, -wahai Nabi-. Di dalamnya terdapat ayat-ayat yang jelas sekali maknanya, tidak ada kesulitan sama sekali untuk memahaminya. Ini adalah bagian yang utama dan dominan di dalamnya, serta menjadi rujukan utama ketika terjadi perbedaan pendapat. Juga ada sebagian ayat-ayatnya yang mengandung lebih dari satu makna (multi tafsir) dan sulit dimengerti maknanya oleh kebanyakan orang. Adapun orang-orang yang hatinya melenceng dari kebenaran, mereka meninggalkan ayat-ayat yang jelas sekali maknanya (muḥkam) dan mengambil ayat-ayat yang sulit dimengerti maknanya (mutasyābih) dan multi tafsir; dengan tujuan ingin membangkitkan keragu-raguan dan menyesatkan orang dari jalan yang benar. Mereka ingin menafsirkan ayat-ayat tersebut menurut selera mereka yang sejalan dengan mazhab mereka yang sesat. Tidak ada yang mengetahui makna yang sesungguhnya dari ayat-ayat semacam itu dan bagaimana kenyataan yang sebenarnya kecuali Allah, sedangkan orang-orang yang berilmu tinggi dan dalam mengatakan, “Kami percaya kepada Al-Qur`ān secara keseluruhan karena semuanya berasal dari sisi Tuhan kami.” Mereka menafsirkan ayat-ayat mutasyābih dengan ayat-ayat muḥkam dan tidak ada yang bisa mendapatkan pelajaran dan peringatan kecuali orang-orang yang berakal sehat.
"Dia-lah yang menurunkan al-Kitab (al-Qur`an) kepadamu. Di antara (isi)nya ada ayat-ayat yang muhkamat, itulah pokok-pokok isi al-Qur`an dan yang lain (ayat-ayat) mutasyabihat. Ada-pun orang-orang yang dalam hatinya condong kepada kesesatan, maka mereka mengikuti sebagian ayat-ayat yang mutasyabihat dari padanya untuk menimbulkan fitnah dan untuk mencari-cari takwilnya, padahal tidak ada yang mengetahui takwilnya me-lainkan Allah. Dan orang-orang yang mendalam ilmunya berkata, 'Kami beriman kepada ayat-ayat yang mutasyabihat, semuanya itu dari sisi Tuhan kami.' Dan tidak dapat mengambil pelajaran (dari padanya) melainkan orang-orang yang berakal. (Mereka berdoa), 'Ya Tuhan kami, janganlah Engkau jadikan hati kami condong kepada kesesatan sesudah Engkau beri petunjuk kepada kami, dan karuniakanlah kepada kami rahmat dari sisiMu; karena sesungguhnya Engkau-lah Maha Pemberi (karunia)'." (Ali Imran: 7-8).
(7) Allah تعالى memberitakan tentang keagunganNya dan ke-sempurnaan pengaturanNya, yakni bahwa Dia-lah yang Esa yang menurunkan kitab yang agung ini, yang tidak ditemukan dan tidak akan ditemukan tandingannya dan semisalnya dalam petunjuk, keindahan bahasa, kemukjizatan, dan kebaikannya bagi makhluk. Dan bahwasanya kitab ini mencakup yang muhkam, yakni yang jelas sekali artinya, yang terang, yang tidak samar tentangnya, dan juga mencakup ayat-ayat mutasyabihat yang mengandung beberapa arti yang tidak ada satu pun dari arti-arti itu yang lebih kuat kalau hanya berpegang dengan ayat tersebut hingga disatukan kepada ayat yang muhkam. Orang-orang yang dalam hatinya ada penyakit, penyimpangan dan penyelewengan karena niat mereka yang buruk justru mengikuti ayat-ayat yang mutasyabih tersebut. Mereka meng-ambilnya sebagai dalil demi memperkuat tulisan-tulisan mereka yang batil dan pemikiran-pemikiran mereka yang palsu, hanya untuk mengobarkan fitnah dan penyimpangan terhadap kitabullah, serta menjadikannya sebagai tafsiran untuknya sesuai dengan jalan dan madzhab mereka yang akhirnya mereka itu tersesat dan menyesatkan orang lain.
Adapun orang-orang yang berilmu lagi mendalam ilmunya yang ilmu dan keyakinan telah mencapai hati mereka, lalu mem-buahkan bagi mereka perbuatan dan pengetahuan, maka mereka ini mengetahui bahwa al-Qur`an itu semuanya dari sisi Allah, dan bahwa semua yang ada di dalamnya adalah haq, baik yang muta-syabih maupun yang muhkam, dan bahwasanya yang haq itu tidak akan saling bertentangan dan tidak saling berbeda. Dan karena mereka mengetahui dengan jelas bahwa ayat-ayat yang muhkam mengandung makna yang tegas dan jelas, maka mereka mengem-balikan ayat-ayat mustasyabih yang sering menimbulkan kebingung-an bagi orang-orang yang kurang ilmu dan pengetahuan, kepada yang muhkam. Mereka mengembalikan ayat-ayat yang mutasyabih kepada ayat-ayat yang muhkam hingga akhirnya seluruhnya menjadi muhkam dan mereka berkata, ﴾ ءَامَنَّا بِهِۦ كُلّٞ مِّنۡ عِندِ رَبِّنَاۗ وَمَا يَذَّكَّرُ ﴿ "Kami beriman kepada ayat-ayat yang mutasyabihat, semuanya itu dari sisi Tuhan kami."
﴾ وَمَا يَذَّكَّرُ ﴿ "Dan tidak dapat mengambil pelajaran, (dari padanya)," yakni perkara-perkara yang bermanfaat dan ilmu pengetahuan yang mendalam, ﴾ إِلَّآ أُوْلُواْ ٱلۡأَلۡبَٰبِ ﴿ "melainkan orang-orang yang berakal," yakni orang-orang yang memiliki akal yang cerdas.
Dalam ayat ini terdapat dalil yang menunjukkan bahwa sikap ini adalah tanda orang-orang yang berakal, dan bahwa mengikuti ayat-ayat yang mutasyabih adalah sifat orang-orang yang pemikiran-nya sakit, akalnya rendah, dan tujuan-tujuannya yang buruk.
Dan FirmanNya, ﴾ وَمَا يَعۡلَمُ تَأۡوِيلَهُۥٓ إِلَّا ٱللَّهُۗ ﴿ "Padahal tidak ada yang mengetahui takwilnya melainkan Allah," apabila yang dimaksud dari takwil itu adalah pengetahuan tentang akibat dari suatu perkara, hasilnya, serta mengarah kepadanya, maka wajiblah berpatokan dengan, ﴾ إِلَّا ٱللَّهُۗ ﴿ "melainkan Allah;" di mana hanya Allah saja yang melakukan takwil dengan makna tersebut. Namun apabila takwil tersebut dimaksudkan dengan makna tafsir dan ilmu tentang arti dari perkataan tersebut, maka yang lebih baik adalah menyam-bung dengan kalimat sebelumnya, hingga hal ini menjadi sebuah pujian terhadap orang-orang yang ilmunya mendalam, yaitu bah-wasanya mereka mengetahui bagaimana menempatkan nash-nash al-Qur`an dan as-Sunnah, baik yang muhkamnya maupun yang mutasyabihnya.
Dan ketika konteksnya adalah tentang perpecahan orang-orang (sehingga) ada yang menyimpang dan ada yang istiqamah, maka mereka berdoa kepada Allah تعالى agar menetapkan mereka di atas keimanan seraya berkata,
(8) ﴾ رَبَّنَا لَا تُزِغۡ قُلُوبَنَا ﴿ "Ya Tuhan kami, janganlah Engkau jadikan hati kami condong kepada kesesatan," maksudnya, janganlah Engkau menyimpangkan hati kami dari kebenaran kepada kebatilan, ﴾ بَعۡدَ إِذۡ هَدَيۡتَنَا وَهَبۡ لَنَا مِن لَّدُنكَ رَحۡمَةًۚ ﴿ "sesudah Engkau beri petunjuk kepada kami, dan ka-runiakanlah kepada kami rahmat dari sisiMu" yang dengannya akan baik segala kondisi kami, ﴾ إِنَّكَ أَنتَ ٱلۡوَهَّابُ ﴿ "karena sesungguhnya Engkau-lah Maha Pemberi (karunia)," yakni, karunia dan pemberian yang banyak. Ayat ini patut menjadi sebuah contoh metode yang harus ditempuh dalam memahami ayat-ayat mutasyabih, yaitu bahwasanya Allah تعالى menyebutkan tentang orang-orang yang ilmunya mendalam di mana mereka berdoa kepadaNya agar Allah tidak menjadikan hati-hati mereka condong setelah Dia memberi petunjuk kepada mereka. Dan Allah telah memberitakan pada ayat-ayat yang lain tentang sebab-sebab dari condongnya hati orang-orang yang me-nyimpang tersebut yaitu bahwa hal itu disebabkan oleh perbuatan mereka sendiri, seperti FirmanNya,
﴾ فَلَمَّا زَاغُوٓاْ أَزَاغَ ٱللَّهُ قُلُوبَهُمۡۚ ﴿
"Maka tatkala mereka berpaling (dari kebenaran), Allah memaling-kan hati mereka." (Ash-Shaf: 5), dan FirmanNya,
﴾ ثُمَّ ٱنصَرَفُواْۚ صَرَفَ ٱللَّهُ قُلُوبَهُم ﴿
"Sesudah itu mereka pun pergi. Allah telah memalingkan hati me-reka." (At-Taubah: 127), dan juga FirmanNya,
﴾ وَنُقَلِّبُ أَفۡـِٔدَتَهُمۡ وَأَبۡصَٰرَهُمۡ كَمَا لَمۡ يُؤۡمِنُواْ بِهِۦٓ أَوَّلَ مَرَّةٖ ﴿
"Dan (begitu pula) Kami memalingkan hati dan penglihatan mereka seperti mereka belum pernah beriman kepadanya (al-Qur`an) pada per-mulaannya." (Al-An'am: 110).
Dan seorang hamba bila berpaling dari Rabbnya dan men-cintai musuhNya, ia mengetahui kebenaran namun ia berpaling darinya dan mengetahui kebatilan namun memilihnya, maka Allah palingkan ia kepada sesuatu yang ia berpaling kepadanya, dan Allah condongkan hatinya sebagai suatu hukuman baginya atas kecondongannya tersebut, dan tidaklah Allah menganiaya dirinya akan tetapi ia telah menganiaya dirinya sendiri, maka janganlah ia mencela kecuali dirinya sendiri yang memerintahkan kepada ke-burukan, wallahu a'lam.
O Prophet, He is the One Who revealed to you the Qur’ān, which contains verses with clear and unambiguous meaning, and these represent the majority of the Book and are the reference point when there is disagreement. It also contains other verses that may have more than one meaning and are puzzling for most people. Those who seek other than the truth leave the clear verses and focus on the unclear ones, trying to create doubts and mislead people, and interpret them to suit their corrupt views. No one knows the true meaning of such verses besides Allah. Those who are firm in knowledge say, ‘We have faith in the entire Qur’ān because it is all from Allah’. They interpret the unclear verses according to the clear ones. Only those who have sound minds pay attention to this.
Moving from the affirmation of the principle of Allah's Oneness, the text now answers some doubts raised against it. As stated briefly a little earlier, this verse was revealed in a specific background. Once a group of Christians came to the Holy Prophet ﷺ and started talking about religion. The Holy Prophet ﷺ ، refuted their doctrine of Trinity in details and proved the Oneness of Allah with reference to the eternal existence, the perfect power, the all encompassing knowledge; and the most unique creativity of Allah Almighty who had to be One and indivisible. The Christians had to accept these premises and once توحید tauhid was proved, the converse, that is, the belief in Trinity was also proved untenable. The Christians then expressed their doubts about some words of the Holy Qur'an in which Sayyidna 'Isa (علیہ السلام) i.e. Jesus Christ has been called 'Ruhullah روحُ اللہ ' (the Spirit of Allah) or 'Kalimatullah کلیمُ اللہ ' (the Word of Allah), which according to them led to prove that Sayyidna ` Isa ؓ had a share in the divinity of Allah.
Through this verse, Allah Almighty has put an end to these doubts by saying that such expressions are in the category of Mutashabihat where the outward meaning is not intended; they are, rather, a secret between Allah and His Messenger, the reality of which cannot become manifest to others for whom it is not even appropriate to go about determining the possible meanings of these words. One has to have faith in them by believing that whatever Allah Almighty has elected to mean through them is the truth. It is not permissible to dig deeper and mount further researches in this direction.
Meaning of Muhkamat and Mutashabih متشبھات
Allah Almighty has, by Mentioning Muhkamat محکمات and : Mutashabihat متشبھات right there in the beginning, pointed out towards a general principle which, if understood, could eradicate many doubts and disputes. The principle is that the Holy Qur'an has two kinds of verses; one is known as the Muhkamat محکمات (of established meaning) and the other as the Mutashabihat متشبھات (whose definite meanings are unknown).
Muhkamat محکمات is the name of verses the meaning of which is open and clear to one who knows the rules of Arabic grammar fairly well. But when the meanings and explanations of particular verses are not clear to such' a person, then, such verses are called the Mutashabihat متشبھات . (Mazhari, v2)
Allah Almighty has called the first kind of verses, that is, the Muhkamat محکمات ` Umm al-Kitab اُمُ الکتاب ' (which has been translated literally as 'mother verses' ) meaning thereby that such verses are the very root and essence of all teachings, and the meanings and explanations of which are free of doubt or ambiguity.
Since the exact intention of the second kind of verses, that is, the Mutashabihat متشبھات remains ambiguous and uncertain, therefore, the correct method of their interpretation would be to harmonize them with the first kind, that is, the Muhkamat محکمات . Then, the rule is that any interpretation of the Mutashabihat متشبھات which goes against the first kind should be rejected absolutely and only that interpretation should be given credence which is not against the verses of established meaning (Muhkamat محکمات). For example, the Holy Qur'an has clarified the position of Sayyidna Isa (علیہ السلام) (Jesus Christ) by saying إِنْ هُوَ إِلَّا عَبْدٌ أَنْعَمْنَا عَلَيْهِ (he is nothing but a servant upon whom We have bestowed Our blessing 43:59), or as elsewhere in the Qur'an, by إِنَّ مَثَلَ عِيسَىٰ عِندَ اللَّـهِ كَمَثَلِ آدَمَ خَلَقَهُ مِن تُرَابٍ (the example of ` Isa before Allah is like that of Adam whom He created from clay - 3:59).
These and several other verses like them show it clearly that Sayyidn ` Isa Masih, (علیہ السلام) is a chosen servant of Allah created by Him. Therefore, the claim of Christians investing him with godhood and son ship is not correct.
Now, if someone closes his eyes towards all these verses which have an established meaning and unnecessarily coils with the expressions, كَلِمَۃ اللَّـهِ (the Word of Allah) and رُوحٌ مِّنْهُ (a spirit from Him) and their likes from the category of Mutashabihat متشبھات (verses whose definite meanings cannot be ascertained) and starts deducing from them meanings which are against the Muhkamat محکمات of Qur'an and other consistent statements, then, that would be a simple case of going astray and being ob-stinate.
The real meanings of Mutashabihat متشبھات are known to Allah alone. It is He who, in His mercy and favour, informs anyone He chooses of what-ever part of the unknown He wills. Therefore, it is not correct to try and impose a certain meaning based on one's personal opinion.
The purpose of the statement, فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ'now those who have crookedness in their hearts...' is that people who are gentle in nature do not go about investigating much about Mutashabihat متشبھات . Instead, they accept these verses and simply believe in them taking these as the true Word of Allah. They realise that He, due to some wise consideration of His, did not reveal to us their meaning. This approach is, indeed, the safest and the most cautious. But, quite contrary to this, there still are people with crookedness in their hearts. They, with eyes closed, go on investigating and deliberating on Mutashabihat متشبھات to justify meanings that suit their fancies so that they can lead people astray. For such people, stern warnings have appeared in the Qur'an and Hadith.
Sayyidah ` A'ishah ؓ says that the Messenger of Allah said: When you see people busy investigating into the Mutashabihat متشبھات ، stay away from them because these are the same people Allah has talked about (in the Qur'an). (Bukhari)
In another hadith, he said: I have three apprehensions about my people (ummah): (1) That they become wealthy and start to envy each other resulting in rifts and bloodshed; (2) that the Book of Allah is trifled with (that is, even the uninitiated and ignorant claim its perfect understanding through translations) and that which is not supposed to be understood (Mutashabihat متشبھات) becomes the very object of deliberations and investigations although Allah alone is the One who knows their meaning; (3) that they allow their knowledge, once it has increased, go to waste by forsaking efforts to increase it further. (Ibn Kathir with reference to Tabarani)
Who are the ones 'well grounded' in knowledge as identified towards the end of the verse وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ ? Muslims scholars have offered different explanations in this connection. The weightier position is that the reference here is to ahl al-sunnah wa al jama’ ah اہل السنۃ والجماعت ، the main body of Muslims who give credence only to that interpretation and explanation of the Holy Qur'an and Sunnah which has been authentically reported from the blessed Companions ؓ ، the righteous generations following them and upon which there is the consensus of the Muslim community, and who believe that the Muhhamat (verses of established meaning) of Qur'an are its axis and centre, and who, humbly confessing their limitations of knowledge and insight, leave to Allah the real meanings of Mutashabihat متشبھات which are beyond their compre-hension and conceptualization. They are never proud of their knowledge, howsoever perfect it may be, nor of the strength of their faith. In-stead of that, they constantly pray to Allah seeking steadfastness from Him, and His grace and mercy. They do not have mischief-prone temperaments which would instigate them to follow Mutashabihat متشبھات alone as the object of their intellectual pursuit. They take both, the Muhkamat محکمات and the Mutashabihat متشبھات ، to be the truth because they firmly believe that both kinds of verses have emanated from one single source. But, the need to find out the meanings of the Muhkamat محکمات was, of course, useful and essential for us. This Allah Almighty has not kept secret. The meanings of such verses have been made very open and clear. Since Allah Almighty has elected not to disclose the meanings of Mutashabihat متشبھات to us due to some wise consideration of His, it is simply not necessary for us to find it out. That we believe in them as they are is quite sufficient. (Abridged from Mazhari)
7- Sana Kitabı indiren O’dur. Ondan bir kısım âyetler muhkemdir. Bunlar Kitabın anasıdır. Diğer bir kısmı da müteşabihtir. Kalbinde eğrilik bulunanlar sırf fitne aramak ve onu te’vil etmek için onun müteşabih olanına uyarlar. Halbuki onun te’vilini Allah’tan başkası bilmez. İlimde derinleşmiş olanlar ise:“Biz ona iman ettik, hepsi Rabbimiz katındandır” derler. Olgun akıllılardan başkası düşünüp öğüt almaz. 8- “Rabbimiz! Bizi doğru yola ulaştırdıktan sonra kalplerimizi saptırma! Bize katından bir rahmet bağışla! Şüphesiz Vehhâb olan yalnız Sensin!”
7. Yüce Allah, azametinin ve kayyûmiyetinin kemalinin bir tecellisi olarak bu yüce Kitab’ı indirenin yalnız kendisi olduğunu haber vermektedir. Bu, öyle bir Kitaptır ki hidâyete iletmesi, belağatı, i’cazı, insanların durumlarını ıslah edip düzeltmesi bakımından benzeri veya ona yakın bir eşi bulunmamaktadır ve bulunmayacaktır. Bu Kitap anlamları gâyet açık seçik, başkasına benzeşip karışmayan muhkem buyruklar ihtiva eder. Bu Kitabın bir bölüm âyetleri de müteşabihtir. Farklı birkaç anlama gelme ihtimali vardır; fakat muhkemlerin ışığında ele alınmadıkları sürece yalnızca müteşabihlerin ele alınması halinde iki ihtimalden herhangi birisini tayin etmek imkânı yoktur.
İşte kalplerinde hastalık, eğrilik ve sapma bulunan kimseler, kötü maksatları dolayısı ile müteşabih olana uyarlar ve o buyrukları kendi batıl kanaatlerine, asılsız görüşlerine delil gösterirler. Bundan maksatları ise Kitab’ı tahrif etmek, hem başkalarını saptırsınlar, hem kendileri sapsınlar diye onu kendi meşreb ve görüşlerine uygun te’vil etmektir.
İlim ehli olup o kitapta derin bilgi sahibi bulunan ve kesin yakîn ile bilginin kalplerinin derinliklerine yerleşerek salih amellerde bulunmalarını ve marifet sahibi olmalarını sağladığı kimseler ise Kur’ân-ı Kerîm’in tümünün Allah tarafından geldiğini, muhkemi ile müteşabihi ile hepsinin hak olduğunu, hakkın bünyesi içerisinde ise çelişki ve tutarsızlık olmayacağını çok iyi bilirler. Onlar muhkem buyrukların anlam itibarıyla gâyet açık ve beyanlarının da gâyet sarih olduğunu bildikleri için, eksik bilgi ve az marifet dolayısı ile şaşkınlığa düşmeye sebep teşkil eden müteşabihleri o muhkemlere havale ederler. Müteşabih buyrukları muhkemin ışığında anlamak sureti ile de Kur’ân-ı Kerîm tümüyle muhkem olur.
Ayrıca onlar:“Biz ona iman ettik, hepsi Rabbimiz katındandır, derler. Olgun akıllılardan” sağlam akıl sahibi kimselerden “başkası” faydalı hususları ve isabetli bilgileri “düşünüp öğüt almaz.” İşte bu buyrukta bu şekilde davranmanın, olgun akıl sahibi olmanın alâmetlerinden olduğuna, müteşabihlere tabi olmanın da hastalıklı görüş ve basit akıl sahibi, kötü maksatlı kimselerin niteliklerinden olduğuna delil vardır.
Yüce Allah’ın:“Halbuki O’nun tevilini Allah’tan başkası bilmez” buyruğunda geçen “te’vil” kelimesi ile işlerin âkıbetinin, hakikatinin ve nereye varacaklarının bilinmesi kast edilecek olursa o takdirde: “إلا اللّٰه” üzerinde vakıf yapmak gerekir. Çünkü bu anlamı ile te’vili yalnızca Allah bilir. Şâyet te’vil ile tefsir ve sözün anlamının bilinmesi kastedilir ise o takdirde vakıf yapılmadan okunması daha uygun olur. Zira o takdirde bu, “ilimde derinleşmiş olanlar” hakkında bir övgü olur. (Buna göre anlam şöyle olur:“Hâlbuki onun te’vilini (tefsirini ve anlamını) ancak Allah ve ilimde derinleşmiş olanlar bilir.”) Böylece ilimde derinleşmiş olanların muhkem ve müteşabihleri ile Kitap ve Sünnetin naslarını nasıl anlayacaklarını bildikleri ifade edilmiş olur.
İşte bu konumda insanların, sapanlar ve istikamet üzere olanlar olmak üzere ikiye ayrılmaları söz konusu olduğundan dolayı ilimde derinleşmiş olanlar Yüce Allah’a iman üzere kendilerine sebat vermesini dileyerek şöylece dua ederler:
8. “Rabbimiz, Bizi doğru yola ulaştırdıktan sonra kalplerimizi saptırma” haktan batıla doğru meylettirme, çevirme; “bize katından” kendisi vasıtası ile hallerimizin ıslah olacağı “bir rahmet bağışla. Şüphesiz Vehhâb olan yalnız Sensin!” yani lütfu ve bağışı pek çok olan Sensin.
İşte bu âyet-i kerime müteşabih buyruklar ile ilgili izlenmesi gereken yola bir örnek olarak gösterilebilir. Şöyle ki Yüce Allah, ilimde derinleşmiş olan kimselerin kendisinden, kendilerine hidâyet verdikten sonra kalplerini saptırmamasını istediklerini bildirmektedir. Başka bir takım âyet-i kerimelerde ise sapık kimselerin kalplerinin sapmalarına sebep teşkil eden hususları haber vermekte ve esasen bunun kendi kazandıkları ameller yüzünden olduklarını belirtmektedir:“Onlar sapıp eğrilince Allah da kalplerini saptırdı.”(es-Saff, 61/5); “Ve sonra yüz çevirip giderler, Allah da onların kalblerini ters çevirir.”(et-Tevbe, 9/127); “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)
Buna göre kul, Rabbinden yüz çevirip O’nun düşmanları ile dost olur, hakkı gördüğünde haktan yüz çevirir, batılı gördüğünde onu seçip tercih edecek olursa Yüce Allah kendisi için seçtiği şeye onu yöneltir, kalbini -sapmasının bir cezası olarak- haktan saptırıp uzaklaştırır. Bununla Allah o kimseye zulmetmiş olmaz. Aksine o kendi kendisine zulmetmiştir. O bakımdan kötülüğü çokça emreden nefsinden başka hiçbir kimseyi kınamamalıdır. Doğrusunu en iyi bilen Allah’tır.
Ngài là Đấng đã thiên khải cho Ngươi - hỡi Nabi - Thiên Kinh Qur'an gồm những câu Kinh rõ ràng làm bằng chứng và cơ sở giáo lý. Chúng là bộ luật gốc để trở lại tham khảo khi có tranh cãi và bất đồng quan điểm. Ngoài ra còn có những câu Kinh khác mang nhiều nghĩa làm cho đa số người ngộ nhận về ý nghĩa đích thực của nó. Đối với những người mà trái tim của họ muốn lệch khỏi Chân Lý thì bỏ đi nghĩa nổi trội (xác nghĩa nhất với ngôn từ được diễn đạt) của câu Kinh để hướng đến các nghĩa mang tính có khả năng (không chắc chắn) nhằm mục đích đưa thiên hạ rơi vào lầm lạc, họ giảng giải những câu Kinh đó theo dục vọng của bản thân họ như thế là để làm bình phong cho trường phái sai lệch của họ trong khi không ai hiểu rõ ý nghĩa đích thực của câu Kinh ngoại trừ một mình Allah. Riêng những người có kiến thức và hiểu biết thực sự thì họ luôn vững vàng mà nói: Chúng tôi tin tưởng toàn bộ vào Qur'an, bởi Nó vốn đến từ Thượng Đế của chúng tôi. Họ đã giảng giải những câu Kinh tổng quát đó theo nghĩa nổi trội và chắc chắn nhất. Và không ai ghi nhớ lời nhắc nhở ngoại trừ nhóm người có tâm trí lành mạnh.
Ô Prophète, Il est Celui qui te révéla le Coran dans lequel il y a des versets à la signification claire sans équivoque qui représentent le fondement du Coran et sa plus grande part. Ces versets sont la référence en cas de divergence. D’autres versets possèdent plusieurs significations possibles et sont équivoques pour la plupart des gens. Ceux dont les cœurs sont enclins à dévier de la vérité délaissent les versets sans équivoque et optent pour les versets équivoques désirant par cela soulever des ambiguïtés et égarer les gens. Ils désirent également les interpréter selon ce que dictent leurs passions et conformément à leurs croyances corrompues. Or Seul Allah connaît la véritable signification de ces versets et ce qu’il en adviendra. Ceux qui sont bien enracinés dans la science et la maîtrisent disent: Nous croyons au Coran dans sa totalité car sa totalité provient d’Allah. De plus, ils expliquent les versets équivoques par les versets non équivoques. Seuls ceux qui sont doués d’une raison saine se rappellent et tirent des leçons de ces rappels.
Lui è Colui che ti ha rivelato, o Profeta, il Corano, in cui sono presenti versetti il cui obiettivo è chiaro, su cui non vi è alcun dubbio: Essi sono la Matrice del Libro e costituiscono la maggior parte di esso, e sono il riferimento in caso di divergenze, e, inoltre, vi sono altri versetti che contengono più significati; la maggior parte della gente si equivoca sul loro significato. Coloro i cui cuori tendono ad allontanarsi dalla verità travisano il giusto significato e tendono alle interpretazioni ambigue. Con ciò, vogliono sollevare sospetti, sviare la gente e interpretare secondo il loro desiderio e secondo ciò che è conforme alla loro dottrina corrotta. Solo Allāh conosce la verità sul significato di questi versetti e il loro fine. E i grandi sapienti, che conoscono tale significato, dicono: "Noi crediamo in tutto il Corano, poiché tutto viene dal nostro Dio", e spiegano i significati ambigui con la giusta interpretazione. E solo coloro che possiedono menti sane se ne rammentano e se ne convincono".
Ey Peygamber! Kur'an'ı sana indiren O'dur. Kur'ân'ın bazı ayetleri vardır ki bunların delalet ettiği anlam açıktır. Herhangi bir karışıklık yoktur ve bunlar kitabın aslı ve çoğunluğudur. İhtilaf edildiğinde de bu ayetlere müracaat edilir. Kur'an'ın ayetlerinden bazıları da vardır ki, bu ayetler birden çok anlama gelebilmektedir ve bu ayetlerin anlamları insanların çoğuna açık gelmez. Kalplerinde eğrilik bulunan kimseler anlamı açık olan -muhkem- ayetleri bırakıp anlamı muhtemel ve açık olmayan müteşâbih ayetleri alırlar. Yaptıkları bu şeyle insanları şüpheye düşürmeyi ve saptırmayı amaçlamakta ve kendi batıl mezhep ve görüşlerine uygun olması için kendi yanılgılarına göre müteşabih ayetleri tevil etmektedirler. Bu ayetlerin anlamlarının hakikatini ve ulaşılması gereken tevillerini Allah'tan başkası bilmez. İlimde derinleşmiş olan temiz akıl sahipleri: "Kur'ân'ın tamamına iman ettik, çünkü onun tamamı Rabbimizin katındandır" derler. Bunlar; müteşâbihi muhkem ile tefsir ederler. Doğru akıl sahiplerinden başkası düşünüp sakınmaz.
Siya ay ang nagpababa sa iyo, O Propeta, ng Qur'ān. Bahagi nito ay mga talatang maliwanag ang pahiwatig, na walang kalituhan sa mga ito. Ang mga ito ay ang saligan ng Aklat at ang karamihan doon. Ang mga ito ay ang sanggunian sa sandali ng pagkakaiba-iba. Bahagi rin nito ay mga talatang iba pa, na naglalaman ng higit sa isang kahulugan, na nakalilito ang kahulugan ng mga ito sa higit na marami sa mga tao. Hinggil sa mga yaong sa mga puso nila ay may pagkiling palayo sa katotohanan, iniiwan nila ang tahas at kinukuha nila ang malamang na talinghaga. Naghahangad sila sa pamamagitan niyon ng pagpukaw sa kalituhan at pagliligaw sa mga tao. Naghahangad sila sa pamamagitan niyon ng pagpapakahulugan sa pamamagitan ng mga pithaya nila ayon sa umaangkop sa mga tiwaling paniniwala nila. Walang nakaaalam sa reyalidad ng mga kahulugan ng mga talatang ito at kahihinatnan ng mga ito na ipinakakahulugan kundi si Allāh. Ang mga nagpakalalim sa kaalaman, na mga nagpakahusay dito, ay nagsasabi: "Sumampalataya kami sa Qur'ān sa kabuuan nito dahil ito sa kabuuan nito ay mula sa ganang Panginoon namin." Ipinaliliwanag nila ang talinghaga sa pamamagitan ng tahasan mula rito. Walang nagsasaalaala at napangangaralan kundi ang mga may matinong pag-iisip.
O Vjerovjesniče, Allah je Taj Koji ti objavljuje Kur'an, koji sadrži ajete koji jasno i nedvosmisleno ukazuju na nešto, i oni su osnova i većina Knjige, i sudac kod razilaženja, a sadrži i višesmislene ajete koji nisu jasni većini ljudi. Što se tiče onih čija srca naginju ka zabludi, oni ostavljaju jasne i uzimaju višesmislene ajete, želeći time podstaknuti širenje sumnji i zabluđivanje ljudi, tumačeći ih kako im se prohtije, kako odgovara njihovim nastranim mišljenjima. Suštinu značenja ovih ajeta i njihovu konačnicu zna samo Allah, dok oni koji imaju ispravno i čvrsto znanje kažu: "Vjerujemo u cijeli Kur'an, jer je on u cijelosti od našeg Gospodara", i njegove višesmislene ajete tumače u skladu sa jasnim i jednosmislenim. Pouku i opomenu primaju samo posjednici zdravog razuma.
Ovi posjednici ispravnog i čvrstog znanja kažu: "Gospodaru naš, sačuvaj naša srca od skretanja sa puta istine nakon što si nas uputio na Pravi put, i sačuvaj nas od onoga što je zadesilo ljude koji su skrenuli sa tog puta. Podari nam Svoju obilnu milost kojom ćeš uputiti naša srca i učvrstiti ih na Pravom putu, i kojom ćeš nas sačuvati od zablude! Ti si, Gospodaru naš, Onaj Koji mnogo daruje!"
Ang mga nagpakalalim na ito ay nagsasabi: "Panginoon namin, huwag Kang magpakiling sa mga puso namin palayo sa katotohanan matapos na nagpatnubay Ka sa amin tungo roon, mangalaga Ka sa amin laban sa tumama sa mga lumilihis na kumiling palayo sa katotohanan. Magkaloob Ka sa amin ng awang malawak mula sa ganang Iyo, na ipinapatnubay Mo sa mga puso namin. Magsanggalang Ka sa amin laban sa pagkaligaw. Tunay na Ikaw, O Panginoon namin, ay ang Mapagkaloob, ang maraming magbigay.
E questi grandi sapienti dicono: "Dio nostro, non allontanare i nostri cuori dalla verità dopo averci guidato ad essa, e salvaci da ciò che ha colpito i trasgressori, coloro che si sono allontanati dalla verità. Concedici, da parte Tua, la grande Misericordia che guidi i nostri cuori e ci protegga dalla perdizione. In verità, Tu sei, o Dio nostro, il Munifico, Colui che elargisce in abbondanza".
Bu ilimde derinleşmiş olan akıl sahipleri şöyle derler: Rabbimiz bizi doğru yola ilettikten ve sapmış olan kimselerin meylettiği şeylerden selamette kıldıktan sonra kalplerimizi meylettirerek haktan saptırma! Bize, kendisi ile kalplerimizin hidayet bulacağı o geniş rahmetinden ver ve bizi bu hidayet ile sapmaktan muhafaza eyle! Muhakkak ki sen çok veren ve çokça bağışlayansın.
Estas personas versadas en el conocimiento dicen: “Señor, no desvíes nuestros corazones de la verdad luego de habernos guiado a ella. Protégenos del mal que ha alcanzado a los perversos y concédenos Tu extensa misericordia, con la cual guías nuestros corazones y nos proteges del extravío. ¡Señor nuestro!, Tú eres el Gran Dador y Tus dones son inmensos.
The ones firm in knowledge say, ‘O Lord, do not let our hearts move away from the truth after you have shown it to us. Save us from what happened to those who moved away from the truth. Give us, from Your vast mercy, that which will guide our hearts and protect us from misguidance. Our Lord, You are the One who gives much’.
Orang-orang yang berilmu tinggi itu berdoa, “Ya Tuhan kami! Janganlah Engkau palingkan hati kami dari kebenaran setelah Engkau tunjukkan kami kepadanya. Selamatkanlah kami dari azab yang menimpa orang-orang yang menyimpang dari kebenaran dan berilah kami rahmat yang luas dari sisi-Mu untuk membimbing hati kami ke jalan yang benar dan memeliharanya dari kesesatan. Sesungguhnya Engkau -wahai Tuhan kami- adalah Tuhan Yang Maha Memberi.
The correct academic and intellectual stand regarding the allegorical part of the Quran is for man to acknowledge his limitations. One should be content to have an abstract understanding of the things which cannot be grasped precisely by the senses. When, due to his imperfect sensory perception, man cannot have a total understanding of those realities, the practical approach should be not to make any attempt to determine the precise meaning in these matters. Instead, man should pray to God to save him from entanglement in fruitless discussions. He should pray to God to grant him such wisdom as will enable him to recognize his place and be content to repose his faith in those realities, without knowing all of their details. A Day is soon to come when these realities will come into full view, but it is not possible for man to comprehend them as long as he is still being put to the test in this life, by his Lord. The path of the intellect may be a slippery one, where the intellectual may slip and fall in failing to see things in their right perspective. He understands reality, but only when he looks at it from the proper angle. When he does so from another angle, it is quite possible that he will fail to assess it properly and will be a prey to misunderstandings. The greater wisdom for man is to learn the secret of seeing things from the correct standpoint.
Ces gens versés dans la science disent: Seigneur, ne dévie pas nos cœurs de la vérité après nous y avoir guidés, préserve-nous du mal qui a atteint les pervers et accorde-nous une miséricorde étendue venant de Toi, par laquelle Tu guides nos cœurs et Tu nous préserves de l’égarement. Ô notre Seigneur, tu es le Grand Donateur (du nom d’Allah `al-wahhâbu) et Tes dons sont immenses.
Sequence
The previous verse mentioned 'those well-grounded in knowledge' who, in spite of their excellent knowledge, were not proud of their excellence. Instead of that, they elected to have faith in what comes from their Lord. The present verse mentions yet another excellence of theirs - that they pray for steadfastness on the right path, not for any worldly gains, but for salvation in the life-to-come.
Commentary
The first verse (8) shows us that guidance and straying are from Allah alone. When Allah intends to guide someone, He makes his heart tilt towards what is good and right; and when He decides to let someone go astray, He turns his heart away from the straight path.
This is just as it was said in a hadith of the Holy Prophet ﷺ There is no heart which is not there in between the two of Allah's fingers - He makes it firm on the truth as long as He wills, and turns it away from the truth when He wills.
He is Allah, absolute in power. He does what He wills. Therefore, those who are concerned about how to remain firm in their faith, they go to the source - requesting and praying Allah for steadfastness. The Holy Prophet ﷺ always used to pray for it as it appears in a hadith: یامقلب القلوب ثبت قلوبنا علی دینک ( O reverser of hearts, make our hearts firm on the faith chosen by You). (Mazhari)
Và những người thông thạo Qur'an sẽ nói: Lạy Thượng Đế của bầy tôi, xin đừng làm trái tim bầy tôi lệch khỏi Chân Lý sau khi Ngài đã hướng dẫn bầy tôi đến với Nó; xin Ngài bảo vệ bầy tôi được bình an trước nhóm người bóp méo Chân Lý; xin Ngài bao trùm bầy tôi bằng lòng thương xót bao la của Ngài; xin Ngài hãy bảo vệ bầy tôi khỏi cơn bảo lệch lạc, quả thật Ngài - hỡi Thượng Đế của bầy tôi - là Đấng Ban Phát vô hạn.
"Ya Tuhan kami, sesungguhnya Engkau mengumpulkan ma-nusia untuk (menerima pembalasan pada) hari yang tak ada kera-guan padanya. Sesungguhnya Allah tidak menyalahi janji." (Ali Imran: 9).
(9) Ayat ini adalah penyempurna perkataan orang-orang yang mendalam ilmunya, yaitu mengandung kepercayaan terhadap kebangkitan, pembalasan dan keyakinan yang sempurna, dan bah-wasanya Allah pasti menunaikan janjiNya. Dan itu semua meng-haruskan adanya amal dan persiapan untuk menghadapi hari ter-sebut, karena beriman kepada Hari Kebangkitan adalah asas dari kebaikan hati, dasar dari keinginan kepada kebaikan dan kekha-watiran dari kejahatan, di mana kedua hal itu adalah pondasi dari segala kebajikan.
9- “Rabbimiz; kendisinde hiçbir şüphe olmayan bir günde insanları toplayacak olan muhakkak Sensin. Elbette Allah sözünden dönmez.”
9. “Rabbimiz; kendisinde hiçbir şüphe olmayan bir günde insanları toplayacak olan muhakkak Sensin…” Bu, ilimde derinleşmiş onların sözlerinin bir devamıdır. Bu dua öldükten sonra dirilişin ve amellerin karşılığının verilmesinin ikrarı, tam bir yakîni ve Yüce Allah’ın mutlaka vaad ettiği şeyi gerçekleştireceğine imanı ihtiva etmektedir. Böyle bir iman ise bunun gereği olan ameli ve böyle bir güne tam bir hazırlığı beraberinde getirir.
Öldükten sonra diriliş ve amellerin karşılığının görüleceğine dair iman kalplerin ıslahının esasıdır. Hayra rağbet edip ona yönelmenin, şerden kaçınmanın da temelidir. Bunlar ise bütün hayırların başını teşkil etmektedir.
Lạy Thượng Đế của bầy tôi, việc Ngài sẽ tập trung toàn bộ nhân loại lại trước mặt Ngài để phán xét trong Ngày đã được ấn định nơi Ngài chắc chắn sẽ xảy ra, bởi Ngài - hỡi Thượng Đế của bầy tôi - không thất hứa.
"Gospodaru naš, Ti ćeš, dista, se ljude okupiti kod Tebe radi obračuna na dan u koji nema sumnje. Sudnji dan će neminovno doći, a ti, Gospodaru naš, ne kršiš Svoje obećanje."
Panginoon namin, tunay na Ikaw ay magtitipon sa mga tao sa kalahatan sa Iyo para sa pagtutuos sa kanila sa Araw ng walang duda hinggil doon sapagkat ito ay darating nang walang pasubali." Tunay na Ikaw, O Panginoon namin, ay hindi sumisira sa naipangako.
Rabbimiz! Muhakkak ki sen; gerçekleşeceği hakkında hiçbir şüphe olmayan o gün, insanları hesaba çekilmeleri için bir araya getireceksin. Ey Rabbimiz! Muhakkak ki sen sözünden dönmezsin.
Our Lord, You are going to call all people back to You: to hold them to account on a day in which there is no doubt. Our Lord, You do not break promises.
Dio nostro, Tu sei Colui che radunerà a Sé tutta la gente, al fine di giudicarli nel Giorno su cui non vi è alcun dubbio: Esso è incombente. O Dio nostro, Tu non manchi alla promessa data.
Seigneur, Tu rassembleras auprès de Toi tous les hommes en un Jour au sujet duquel il n’existe aucun doute, afin de leur faire rendre des comptes. Ce Jour arrivera indubitablement. Ô notre Seigneur, Tu ne manques jamais à Ta promesse.
Ya Tuhan kami! Sesungguhnya Engkau akan mengembalikan semua manusia kepada-Mu untuk memperhitungkan amal mereka pada hari yang tidak ada keraguan terhadapnya karena hari itu pasti akan datang, tidak mungkin tidak. Sesungguhnya Engkau -wahai Tuhan kami- tidak mengingkari janji.”
Señor, Tú reunirás a todos los seres humanos en un día sobre el que no hay duda alguna, a fin de hacerlos rendir cuentas. Este Día llegará con certeza ineludible. ¡Señor nuestro!, Tú no faltas jamás a Tu promesa.”
The wealth and children of the disbelievers in Allah and His Messenger will not protect them from Allah’s punishment in this world nor in the Afterlife. Such disbelievers will be the fuel with which Hell will be lit on the Day of Resurrection.
En cuanto a aquellos que no creen en Al-lah y en Sus mensajeros, ni sus riquezas ni sus hijos los protegerán del castigo de Al-lah, ni en este mundo ni en el Más Allá. Serán el combustible del fuego del Infierno el Día de la Resurrección.
Sesungguhnya orang-orang yang kafir kepada Allah dan para rasul-Nya tidak akan bisa dilindungi oleh harta dan anak-anak mereka dari azab Allah, baik di dunia maupun di akhirat. Orang-orang semacam itu adalah bahan bakar neraka Jahanam yang akan dinyalakan pada hari Kiamat.
On the Day of Resurrection, No Wealth or Offspring Shall Avail
Allah states that the disbelievers shall be fuel for the Fire,
يَوْمَ لاَ يَنفَعُ الظَّـلِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ الْلَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ
(The Day when their excuses will be of no profit to wrongdoers. Theirs will be the curse, and theirs will be the evil abode (i.e. painful torment in Hell-fire).) 40:52.
Further, what they were granted in this life of wealth and offspring shall not avail them with Allah, or save them from His punishment and severe torment. Similarly, Allah said,
فَلاَ تُعْجِبْكَ أَمْوَلُهُمْ وَلاَ أَوْلَـدُهُمْ إِنَّمَا يُرِيدُ اللَّهُ لِيُعَذِّبَهُمْ بِهَا فِي الْحَيَوةِ الدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَـفِرُونَ
(So let not their wealth nor their children amaze you; in reality Allah's plan is to punish them with these things in the life of this world, and that their souls shall depart (die) while they are disbelievers.) 9:55, and,
لاَ يَغُرَّنَّكَ تَقَلُّبُ الَّذِينَ كَفَرُواْ فِى الْبِلَـدِ - مَتَـعٌ قَلِيلٌ ثُمَّ مَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمِهَادُ
(Let not the free disposal (and affluence) of the disbelievers throughout the land deceive you. A brief enjoyment; then, their ultimate abode is Hell; and worst indeed is that place for rest.) 3:196, 197.
Allah said in this Ayah 3:10,
إِنَّ الَّذِينَ كَفَرُواْ
(Verily, those who disbelieve) meaning, disbelieved in Allah's Ayat, denied His Messengers, defied His Books and did not benefit from His revelation to His Prophets,
لَن تُغْنِىَ عَنْهُمْ أَمْوَلُهُمْ وَلاَ أَوْلـدُهُم مِّنَ اللَّهِ شَيْئًا وَأُولَـئِكَ هُمْ وَقُودُ النَّارِ
(Neither their properties nor their offspring will avail them whatsoever against Allah; and it is they who will be fuel of the Fire.) meaning, they will be the wood with which the Fire is kindled and fed. Similarly, 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!) 21:98.
Allah said next,
كَدَأْبِ ءَالِ فِرْعَوْنَ
(Like the Da'b of the people of Fira`wn.) Ad-Dahhak said that Ibn `Abbas said that the Ayah means, "Like the behavior of the people of Fir`awn." This is the same Tafsir of `Ikrimah, Mujahid, Abu Malik, Ad-Dahhak, and others. Other scholars said that the Ayah means, "Like the practice, conduct, likeness of the people of Fir`awn." These meanings are all plausible, for the Da'b means practice, behavior, tradition and habit. The Ayah indicates that the disbelievers will not benefit from their wealth or offspring. Rather, they will perish and be punished. This is the same end the people of Fir`awn and the previous nations met, those who rejected the Messengers, the Ayat, and proofs of Allah that they were sent with.
وَاللَّهُ شَدِيدُ الْعِقَابِ
(And Allah is severe in punishment.) meaning, His punishment is severe and His torment is painful. None can escape Allah's grasp, nor does anything escape His knowledge. Allah does what He wills and prevails over all things, it is He to Whom everything is humbled and there is no deity worthy of worship, nor any Lord except Him.
Quant à ceux qui mécroient en Allah et en Ses messagers, ni leurs richesses ni leurs enfants ne les préserveront du châtiment d’Allah, ni dans ce monde ni dans l’au-delà. Ils seront le combustible du feu de l’Enfer le Jour de la Résurrection.
"Sesungguhnya orang-orang yang kafir, harta benda dan anak-anak mereka, sedikitpun tidak dapat menolak (siksa) Allah dari mereka. Dan mereka itu adalah bahan bakar api neraka. (Ke-adaan mereka) adalah seperti keadaan kaum Fir'aun dan orang-orang yang sebelumnya; mereka mendustakan ayat-ayat Kami; karena itu Allah menyiksa mereka disebabkan dosa-dosa mereka. Dan Allah sangat keras siksaNya." (Ali Imran: 10-11).
(10-11) Setelah Allah menyebutkan tentang Hari Kiamat, Allah memberitakan tentang semua orang-orang yang mengingkari Allah dan mendustakan para Rasul Allah, bahwa mereka pasti akan masuk ke dalam neraka dan tersiksa di dalamnya, dan bahwa harta dan anak-anak mereka tidak berguna bagi mereka sama sekali dari siksa Allah تعالى, dan bahwasanya Allah akan menimpakan atas mereka hukuman-hukuman dan siksaan-siksaan di dunia sebagai-mana yang ditimpakan kepada Fir'aun dan seluruh umat yang mendustakan ayat-ayat Allah. ﴾ فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِهِمۡۗ ﴿ "Karena itu Allah me-nyiksa mereka disebabkan dosa-dosa mereka."
Dan Allah menyegerakan atas mereka siksaan-siksaan dunia yang berlanjut hingga siksaan-siksaan akhirat, ﴾ وَٱللَّهُ شَدِيدُ ٱلۡعِقَابِ ﴿ "Dan Allah sangat keras siksaNya." Maka janganlah kalian meremehkan siksaan Allah hingga kalian akan merasa biasa hidup di atas keku-furan dan sikap mendustakan.
Quả thật, những ai phủ nhận Allah và các vị Thiên Sứ của Ngài thì tài sản và con cái của họ không bảo vệ được họ khỏi hình phạt của Allah, ở trần gian và cả Đời Sau, những người được miêu tả đó sẽ là chất đốt của Hỏa Ngục trong Ngày Phán Xét.
Allah'ı ve peygamberlerini inkâr edenler var ya, işte malları ve evlatları dünyada ve ahirette, onlardan Allah'ın azabını savamazlar. Bu sıfatlar ile sıfatlanıp, nitelenen kimseler işte onlardır. Onlar; kıyamet günü cehennem ateşinin kendisi ile tutuşturulacağı odunlardır.
Uistinu, one koji ne vjeruju u Allaha i Njegove poslanike neće spasiti njihovi imeci niti njihova djeca od Allahove kazne, ni na dunjaluku ni na ahiretu. Takvi će biti džehennemsko gorivo kojim će biti potpaljena džehennemska vatra na Sudnjem danu.
10- Kâfirlere ne mallarının, ne de evlatlarının Allah’a karşı hiçbir faydası olmayacaktır. İşte ateşin yakacağı da onlardır.
11- Tıpkı Firavun hanedanı ve onlardan önce gelenlerin yaptıkları gibi. Âyetlerimizi yalanladılar. Allah da onları günahlarından dolayı yakalayıverdi. Allah cezası pek şiddetli olandır.
10-11. Yüce Allah Kıyamet gününü söz konusu ettikten sonra Allah’a küfredenlerin, peygamberlerini yalanlayanların cehenneme girmelerinin ve orayı boylamalarının kaçınılmaz olduğunu zikretmektedir. Bunların malları ve evlatları Allah’ın azabına karşı kendilerine herhangi bir fayda sağlamayacaktır. Dünya hayatında da başlarına, Firavun’un ve Allah’ın âyetlerini yalanlayan diğer ümmetlerin başına gelen ceza ve azapların benzerinin geleceğini bildirmektedir ki “Allah onları günahlarından dolayı yakalayıverdi” ve onlara uhrevi cezalar ile birleştirilecek şekilde dünyevi cezaları da derhal verdi. “Allah cezası pek şiddetli olandır.” Sakın O’nun cezasını küçümsemeye kalkışmayın, böyle yaparsanız küfür ve yalanlamayı sürdürmek size kolay gelir.
In verità, quanto a coloro che non hanno creduto ad Allāh e ai Suoi Messaggeri, la loro ricchezza e la loro prole non potrà salvarli dalla punizione di Allāh, né in questo mondo né nell'Aldilà; e coloro che possiedono tali caratteristiche saranno combustibile del Fuoco, con i quali verrà appiccato, nel Giorno del Giudizio.
Tunay na ang mga tumangging sumampalataya kay Allāh at sa mga sugo Niya ay hindi magsasanggalang sa kanila ang mga yaman nila ni ang mga anak nila sa pagdurusang dulot ni Allāh, hindi sa Mundo ni sa Kabilang-buhay. Ang mga nailarawang iyon sa mga katangiang iyon ay ang mga gatong ng Impiyerno na ipampapaningas sa Araw ng Pagbangon.
Sequence
The text now shifts from the verbal confrontation with disbelievers on the warnings about the coming physical encounter as pointed out in verse 12 - 'You shall soon be overcome (by Muslims) ' while the verses earlier (10 and 11) serve as the introduction.
La situazione di questi miscredenti è la stessa della Gente del Faraone e di coloro che li hanno preceduti, coloro che hanno rinnegato Allāh e smentito i Suoi segni. Allāh li punì per i loro peccati, e la loro ricchezza e i loro figli non furono loro utili; e Allāh punisce duramente colui che Lo rinnega e che smentisce i Suoi segni.
Slučaj ovih nevjernika je kao slučaj faraona i nevjernika prije njega, koji nisu vjerovali u Allaha i koji su poricali Njegove ajete, pa ih je On kaznio zbog njihovih grijeha. Neće im koristiti njihovi imeci ni njihova djeca, a Allah žestoko kažnjava one koji ne vjeruju u Njega i koji poriču Njegove ajete.
Ang lagay ng mga tagatangging sumampalataya na ito ay gaya ng lagay ng mga kampon ni Paraon at ng mga nauna pa sa kanila kabilang sa mga tumanging sumampalataya kay Allāh at nagpasinungaling sa mga tanda Niya kaya pinagdusa sila ni Allāh dahilan sa mga pagkakasala nila at hindi nagpakinabang sa kanila ang mga yaman nila at ang mga anak nila. Si Allāh ay matindi ang parusa sa sinumang tumangging sumampalataya sa Kanya at nagpasinungaling sa mga tanda Niya.
Ces mécréants sont semblables aux gens de Pharaon et à ceux avant eux qui mécrurent en Allah et en Ses versets. Allah les supplicia en raison de leurs péchés et ni leurs richesses ni leurs enfants ne leur furent d’un quelconque secours. Allah est dur en punition avec ceux qui mécroient en Lui et démentent Ses versets.
Kondisi orang-orang kafir itu sama seperti pengikut Firaun dan orang-orang sebelum mereka yang kafir kepada Allah dan mendustakan ayat-ayat-Nya maka Allah menimpakan azab kepada mereka disebabkan dosa-dosa mereka. Harta benda dan anak-anak mereka tidak berguna bagi mereka dan Allah Mahakeras hukuman-Nya bagi orang-orang yang kafir kepada-Nya dan mendustakan ayat-ayat-Nya.
Estos incrédulos son semejantes a la gente del Faraón y a quienes antes que ellos no creyeron en Al-lah ni en Sus aleyas. Al-lah los hará sufrir el suplicio por sus pecados y ni sus riquezas ni sus hijos podrán auxiliarlos. Al-lah castiga duramente a aquellos que no creen en Él y desmienten a Sus mensajeros.
İşte bu kafirlerin hali, Allah'ı inkâr edip O'nun ayetlerini yalanlayan firavun ailesi ve ondan öncekilerin hali gibidir. Allah, günahları sebebi ile onlara azap edecektir. Onlara malları ve evlatları fayda vermeyecektir. Kendisini inkâr edenler ve ayetlerini yalanlayanlar için Allah'ın azabı şiddetlidir.
The case of these disbelievers is like that of the people of Pharaoh, and those before them who disbelieved in Allah and denied His signs. As a result, Allah punished them for their sins – their wealth and children did not benefit them. Allah is severe in punishing those who disbelieve in Him and His signs.
Và hoàn cảnh của những người vô đức tin này giống như hoàn cảnh của dòng họ Fir'awn và những thế hệ trước chúng đã phủ nhận Allah và bác bỏ các Lời Mặc Khải của Ngài. Allah đã trừng phạt chúng bởi tội lỗi mà chúng đã phạm, tài sản và con cái của chúng không giúp ích gì được cho chúng. Quả thật, Allah rất khắc nghiệt trong việc trừng phạt những ai đã phủ nhận Ngài và bác bỏ các Lời Mặc Khải của Ngài.
Ngươi - hỡi Thiên Sứ - hãy nói vơi những kẻ theo các tôn giáo khác ngoài Islam: những người có đức tin sẽ đánh bại các ngươi và các ngươi sẽ phải chết trên tình trạng vô đức tin, rồi Allah sẽ tập trung tất cả các ngươi trong Hỏa Ngục, một nơi cư ngụ tồi tệ.
Commentary
Some readers of verse 12: قُل لِّلَّذِينَ كَفَرُوا سَتُغْلَبُونَ just cited, above may have some doubt about disbelievers being overcome because this is not the case with all disbelievers of the world. But, this doubt is unfounded as the disbelievers referred to here are the disbelievers and Jews of that particular time - from among whom, the pagans were overcome when killed or taken prisoners, and the Jews were overcome through killing or imprisonment as well as through Jizya and extradition. Therefore, this 'overcoming' of disbelievers mentioned in the verse simply does not refer to disbelievers universally.
Threatening the Jews With Defeat and Encouraging Them to Learn a Lesson From the Battle of Badr
Allah commanded the Prophet Muhammad ﷺ to proclaim to the disbelievers,
سَتُغْلَبُونَ
(You will be defeated) in this life,
وَتُحْشَرُونَ
(And gathered together) on the Day of Resurrection,
إِلَى جَهَنَّمَ وَبِئْسَ الْمِهَادُ
(to Hell, and worst indeed is that place of rest)
Muhammad bin Ishaq bin Yasar recorded that `Asim bin `Umar bin Qatadah said that when the Messenger of Allah ﷺ gained victory in the battle of Badr and went back to Al-Madinah, he gathered the Jews in the marketplace of Bani Qaynuqa`.
Therefore, Allah said,
قَدْ كَانَ لَكُمْ ءَايَةٌ
(There has already been a sign for you) meaning, O Jews, who said what you said! You have an Ayah, meaning proof, that Allah will make His religion prevail, award victory to His Messenger, make His Word apparent and His religion the highest.
فِي فِئَتَيْنِ
(In the two armies) meaning, two camps,
الْتَقَتَا
(that met) in combat (in Badr),
فِئَةٌ تُقَـتِلُ فِى سَبِيلِ اللَّهِ
(One was fighting in the Cause of Allah) the Muslims,
وَأُخْرَى كَافِرَةٌ
(And as for the other, in disbelief) meaning, the idolators of Quraysh at Badr. Allah's statement,
يَرَوْنَهُمْ مِّثْلَيْهِمْ رَأْىَ الْعَيْنِ
(They saw them with their own eyes twice their number) means, the idolators thought that the Muslims were twice as many as they were, for Allah made this illusion a factor in the victory that Islam had over them.
It was said that the meaning of Allah's statement,
يَرَوْنَهُمْ مِّثْلَيْهِمْ رَأْىَ الْعَيْنِ
(They saw them with their own eyes twice their number) is that the Muslims saw twice as many idolators as they were, yet Allah gave them victory over the disbelievers. `Abdullah bin Mas`ud said, "When we looked at the disbelievers' forces, we found that they were twice as many as we were. When we looked at them again, we thought they did not have one man more than we had. So Allah's statement,
وَإِذْ يُرِيكُمُوهُمْ إِذِ الْتَقَيْتُمْ فِى أَعْيُنِكُمْ قَلِيلاً وَيُقَلِّلُكُمْ فِى أَعْيُنِهِمْ
(And (remember) when you met, He showed them to you as few in your eyes and He made you appear as few in their eyes.) 8:44".
When the two camps saw each other, the Muslims thought that the idolators were twice as many as they were, so that they would trust in Allah and seek His help. The idolators thought that the believers were twice as many as they were, so that they would feel fear, horror, fright and despair. When the two camps stood in lines and met in battle, Allah made each camp look smaller in the eyes of the other camp, so that they would be encouraged to fight each other,
لِّيَقْضِيَ اللَّهُ أَمْراً كَانَ مَفْعُولاً
(so that Allah might accomplish a matter already ordained.) 8:42 meaning, so that the truth and falsehood are distinguishable, and thus the word of faith prevails over disbelief and deviation, so that the believers prevail and the disbelievers are humiliated. In a similar statement, Allah said;
وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّةٌ
(And Allah has already made you victorious at Badr, when you were a weak little force) 3:123. In this Ayah 3:13 Allah said,
وَاللَّهُ يُؤَيِّدُ بِنَصْرِهِ مَن يَشَآءُ إِنَّ فِى ذَلِكَ لَعِبْرَةً لاوْلِى الاٌّبْصَـرِ
(And Allah supports with His victory whom He wills. Verily, in this is a lesson for those who understand.) meaning, this should be an example for those who have intelligence and sound comprehension. They should contemplate about Allah's wisdom, decisions and decree, that He gives victory to His believing servants in this life and on the Day the witnesses stand up to testify.
Ô Messager, dis aux mécréants toutes religions confondues:
Les croyants vous vaincront, vous mourrez dans la mécréance et Allah vous rassemblera vers le feu de l’Enfer et quel mauvais lieu pour se reposer.
Sabihin mo, O Sugo, sa mga tumangging sumampalataya sa kabila ng pagkakaiba-iba ng mga relihiyon nila: "Gagapi sa inyo ang mga mananampalataya at mamamatay kayo sa kawalang-pananampalataya. Magtitipon sa inyo si Allāh patungo sa apoy ng Impiyerno. Kay saklap ang higaan para sa inyo!"
"Katakanlah kepada orang-orang yang kafir, 'Kamu pasti akan dikalahkan (di dunia ini) dan akan digiring ke dalam Neraka Jahanam. Dan itulah tempat yang seburuk-buruknya.' Sesungguh-nya telah ada tanda bagi kamu pada dua golongan yang telah bertemu (bertempur). Segolongan berperang di jalan Allah dan (segolongan) yang lain kafir, yang dengan mata kepala melihat (seakan-akan) orang-orang Muslim dua kali jumlah mereka. Allah menguatkan dengan bantuanNya siapa yang dikehendakiNya. Sesungguhnya pada yang demikian itu terdapat pelajaran bagi orang-orang yang mempunyai mata hati." (Ali Imran: 12-13).
(12-13) Ayat ini merupakan informasi dan kabar gembira bagi kaum Mukminin, dan ancaman bagi orang-orang kafir, yakni bahwasanya mereka akan dikalahkan di dunia ini. Dan terbukti benar telah terjadi sesuai dengan yang Allah kabarkan, di mana mereka telah dikalahkan dengan kekalahan yang tidak ada tan-dingan dan tidak ada yang setara dengannya. Allah تعالى menjadikan apa yang terjadi dalam peperangan Badar sebagai tanda-tandaNya yang menunjukkan atas kebenaran RasulNya, dan bahwa beliau berada di atas kebenaran sedangkan musuh-musuhnya berada di atas kebatilan, di mana kedua pasukan bertemu dengan jumlah pasukan kaum Muslimin yang hanya mencapai tiga ratus sekian belas orang ditambah dengan peralatan yang sedikit, dan pasukan kaum kafir yang mencapai seribu orang ditambah dengan persiap-an mereka yang sempurna dalam persenjataan dan lain-lainnya. Namun Allah membela kaum Mukminin dengan pertolonganNya hingga mereka mampu mengalahkan kaum kafir dengan izin Allah.
Ayat ini mengandung pelajaran bagi orang-orang yang memi-liki mata hati, bahwa sekiranya ini bukan kebenaran yang apabila menghadapi kebatilan pasti akan melenyapkan dan merendahkan-nya, maka pastilah, jika diukur dari sebab-sebab yang kongkret, kenyataannya akan terbalik.
O Messenger, say to those who disbelieve, no matter what their religion, ‘The believers will defeat you and you will die as disbelievers. Allah will then gather you in the fire of Hell. What an evil resting place it will be for you!’
O Poslaniče, reci nevjernicima, ma kojoj vjeri pripadali: "Vjernici će vas pobijediti, i vi ćete umrijeti kao nevjernici, a Allah će vas okupiti u džehennemu, koji će vam biti grozno boravište."
12- O kâfirlere de ki:“Yakında yenileceksiniz ve toplanıp cehenneme sürüleceksiniz. O ne kötü döşektir!”
13- (Bedir’de) karşılaşan iki toplulukta sizin için gereçkten bir ibret vardır: Bir topluluk Allah yolunda savaşıyordu, diğeri ise kâfirdi ve onlar, diğerlerini (Allah yolunda savaşanları) gözleri ile kendilerinin iki katı görüyorlardı. Allah yardımı ile dilediğini destekler. Şüphesiz bunda basiret sahipleri için bir ibret vardır.
12-13. Bu buyruklar mü’minler için bir hayır ve müjde, kâfirler için de bir korkutmadır. Allah Dünya’da kafirlerin mutlaka yenileceklerini bildirmektedir. Nitekim iş Yüce Allah’ın haber verdiği şekilde gerçekleşmiş ve benzeri görülmedik bir şekilde yenik düşmüşlerdir. Yüce Allah Bedir’de meydana gelen olayları, Peygamberinin doğruluğuna, onun hak üzere bulunduğuna, düşmanlarının da batıl üzere olduklarına delalet eden ilâhi belgelerden birisi kılmıştır.
O savaşta iki kesim karşı karşıya gelmişti. Mü’minler tarafı ancak üç yüz on küsür kişi idi ve hazırlıkları da azdı. Onlar az olmakla birlikte kâfirler bin kişiye yakın idiler. Ayrıca silâh ve diğer gereçleri itibari ile de hazırlıkları tamdı. Yüce Allah yardımı ile mü’minleri destekledi ve Allah’ın izni ile mü’minler kâfirleri yendi. İşte bu olayda basiret sahibi kimselere büyük bir ibret vardır. Şâyet bu, batıl ile karşılaştığında onu darmadağın ve yok eden hakkın ta kendisi olmasa idi sonucun -maddi sebeplere göre- tam aksi olması gerekirdi.
O Messaggero, di’ ai miscredenti di tutte le differenti religioni: "I credenti vi vinceranno e morirete nella miscredenza, e Allāh vi condurrà al Fuoco dell'Inferno: un'infausta dimora".
Katakanlah -wahai Rasul- kepada orang-orang kafir -apa pun agama mereka-, “Kalian akan dikalahkan oleh orang-orang mukmin. Kalian akan mati dalam kekafiran, dan kalian akan dikumpulkan oleh Allah di dalam neraka Jahanam yang merupakan tempat berbaring terburuk bagi kalian.”
Ey Peygamber! Dinlerindeki bütün ayrılıklarına rağmen kâfirlere de ki: Yakında müminler tarafından yenilgiye uğratılacak ve küfür üzere öleceksiniz. Allah sizi cehennemde toplayacaktır. Orası sizin için ne kötü yataktır.
Mensajero, di a los incrédulos de todas las religiones: los creyentes los vencerán, morirán en la incredulidad y Al-lah los reunirá en el fuego del Infierno, y qué terrible lugar para descansar.
When the call of Truth goes out, it appears to people to be of no value. On the one hand, there are all the assets of worldly comfort and grandeur, while, on the other hand, there is the caravan of truth, having no foothold in society, and no worldly interests attached to it. In such a situation, joining the caravan of truth amounts to detachment from the social circle and depriving oneself of all material benefits. That is why, in order to safeguard his interests, man turns away from the truth. If it means abandoning his friends and relatives, he is not ready to join a lone preacher (da‘i). But all the material considerations that appear important today will cease to matter on the Day of Judgement. Their importance will last only so long as dealings are between man and man. The Day the veil of Doomsday is rent asunder, and all issues are to be settled between man and God, all worldly things will become insignificant—as if they had never existed. The missionary in this world appears to be powerless, but in reality, he is powerful, because God is backing him. The denier appears to be influential in this world, but is, in fact, totally powerless, because his strength is nothing but a temporary delusion.
The battle of Badr in the fourteenth year of the prophethood was a worldly example of what will happen in the next world. Those who deny the truth greatly exceeded the believers in numbers and in strength. In fact, the believers were so few in number that they were powerless. In spite of this, those who denied the truth suffered a crushing defeat and the believers achieved a decisive victory. This is a clear proof that God is always on the side of the believers. In the face of such a great difference in resources, an extraordinary victory cannot be achieved without God’s succour. This serves as a demonstration from God that truth does not go unsupported. It is also a clear indication to those who deny the truth of how they are placed in this world. There are obvious signs in the words and deeds of the preacher that the Truth he preaches comes from God. But the arrogant find refuge in fine words to refute this. They live by false explanations, until finally they leave for the next world, only to learn that the words in which they had taken refuge were utterly meaningless from the standpoint of reality.
Encontrarán una lección en el enfrentamiento de los dos ejércitos en la batalla de Báder. Uno de ellos conformado por creyentes, entre ellos el Mensajero de Al-lah y sus Compañeros. Ellos combatían por la causa de Al-lah con el fin de que Su palabra se eleve a lo más alto y que la palabra de los incrédulos caiga a lo más bajo, mientras que el otro ejército era de incrédulos y estaba conformado por no creyentes de La Meca que salieron a combatir por orgullo, ostentación y tribalismo. Los creyentes advirtieron que el otro grupo los doblaba en número, pero Al-lah socorrió a Sus aliados. Al-lah ayuda a quien Él quiere. Es una lección y un ejemplo dirigido a aquellos dotados de lucidez para que sepan que la victoria corresponde a los seguidores de la fe, aun cuando sean pocos en número, y que la derrota corresponde a los seguidores del error, incluso si son numerosos.
Kalian bisa mendapatkan petunjuk dan pelajaran pada dua golongan yang bertemu untuk bertempur dalam perang Badar. Golongan yang pertama adalah golongan orang-orang yang beriman, yaitu Rasulullah -ṣallallāhu 'alaihi wa sallam- dan sahabat-sahabatnya. Golongan ini berperang di jalan Allah supaya kalimat Allah menjadi kalimat tertinggi dan kalimat orang-orang kafir menjadi kalimat yang terendah, sedangkan golongan yang kedua ialah golongan orang-orang kafir, yaitu orang-orang kafir Makkah yang keluar dengan penuh kesombongan sambil memamerkan kekuatan dan fanatisme kesukuan. Orang-orang mukmin melihat jumlah orang-orang kafir itu dua kali lipat jumlah mereka secara kasat mata, namun Allah menolong para kekasih-Nya. Allah memberikan pertolongan-Nya kepada siapa saja yang dikehendaki-Nya. Sesungguhnya pada yang demikian itu terdapat pelajaran dan peringatan bagi orang-orang yang memiliki mata hati, yaitu agar mereka tahu bahwa kemenangan akan diberikan kepada orang-orang yang beriman, meskipun jumlah mereka sedikit, sedangkan kekalahan akan menjadi milik orang-orang yang sesat, meskipun jumlah mereka lebih banyak.
Nagkaroon nga kayo ng isang pahiwatig at isang maisasaalang-alang sa dalawang pangkat na nagkita para sa paglalaban sa Araw ng Badr. Ang isa sa dalawa ay isang pangkat na mananampalataya. Ito ay ang Sugo ni Allāh – basbasan siya ni Allāh at batiin ng kapayapaan – at ang mga Kasamahan niya, na nakikipaglaban ayon sa landas ni Allāh upang ang Salita ni Allāh ay maging ang kataas-taasan at ang salita ng mga tumangging sumampalataya ay maging ang kababa-babaan. Ang iba pa ay isang pangkat na tagatangging sumampalataya. Sila ay ang mga tagatangging sumampalataya ng Makkah, na mga lumabas bilang pagyayabang, pagpapakitang-tao, at panatisismong panlipi. Nakikita ang mga iyon ng mga mananampalataya bilang dalawang ulit nila sa reyalidad ayon sa pagkakita ng mata ngunit nag-adya si Allāh sa mga tinatangkilik Niya. Si Allāh ay nag-aalalay sa pamamagitan ng pag-aadya Niya sa sinumang niloloob Niya. Tunay na sa gayon ay talagang may maisasaalang-alang at pangaral para sa mga may paningin upang malaman nila na ang pagwawagi ay ukol sa mga alagad ng pananampalataya kahit pa man kumaunti ang bilang nila at na ang pagkatalo ay ukol sa alagad ng kabulaanan kahit pa man dumami ang bilang nila.
Vous avez là une indication et une leçon dans l’affrontement des deux armées lors de la Bataille de Badr. L’une était croyante et était constituée du Messager d’Allah et de ses Compagnons. Elle combattait pour la cause d’Allah afin que Sa parole soit la plus haute et que la parole des mécréants soit la plus basse tandis que l’autre était mécréante et était constituée des mécréants de la Mecque qui sortirent combattre par orgueil, ostentation et tribalisme.
Les croyants voyaient de leurs yeux cette troupe compter le double de son nombre réel mais Allah a secouru Ses alliés car Allah soutient par Son secours qui Il veut. C’est une leçon et un exemple adressés à ceux qui sont doués de clairvoyance afin qu’ils sachent que la victoire échoit aux partisans de la foi, même si leur nombre est faible et que la défaite est le lot des partisans de l’erreur, même si leur nombre est grand.
Quả thật, các ngươi đã có được một bài học qua việc hai phe giao chiến nhau tại Badr, một trong hai là những người có đức tin thuộc quân Thiên Sứ của Allah, họ đã anh dũng chiến đấu để giơ cao lời phán của Allah và hạ thấp khẩu hiệu của những kẻ vô đức tín; phe thứ hai là những kẻ vô đức tin ở Makkah đã xuất binh với khí thế diễu võ dương oai nhằm khẳng định sức mạnh và uy lực trước những người có đức tin bởi sự yếu thế mà chúng tận mắt nhìn thấy lực lượng ít ỏi của họ. Tuy nhiên, kết quả là Allah đã phù hộ phe đại diện của Ngài giành chiến thắng và dĩ nhiên Ngài muốn cho ai chiến thắng là tùy ý Ngài. Quả thật, trong cuộc chiến là những bài học và lời cảnh báo dành cho những ai biết suy ngẫm rằng với đức tin Iman thì dù số lượng có ít và không hùng hậu nhưng cũng sẽ giành lấy chiến thắng trước những kẻ vô đức tin dù thế lực của chúng có đông đảo và hùng mạnh đến mấy.
Sequence
In the previous verses, the disbelievers were informed that they will be overcome. Now, cited in this verse is an example of how the prophecy has been fulfilled.
Commentary
This verse refers to the Battle of Badr in which the disbelievers had about 1000 men, 700 camels and 100 horses, while the Muslim mujahidin were just over 300, having a total of 70 camels, 2 horses, 6 armours and 8 swords. The encounter was certainly strange as each combating group saw the opponent being twice its own numbers. The sighting of so many Muslims inspired awe in the hearts of the disbelievers, while Muslims who saw the disbelievers as twice of them turned to Allah more fervently. They had hopes of Allah's help, and ultimate victory, because they had placed their total trust in Allah, were steadfast and sincerely believed in the promise of Allah revealed to them in the following words:
إِن يَكُن مِّنكُمْ أَلْفٌ يَغْلِبُوا أَلْفَيْنِ بِإِذْنِ اللَّـهِ
If there be among you a hundred patient one, they shall over-come two hundred. (8:66)
If the actual number of disbelievers which was three times more than their own were to be realized by Muslims, they may have been overawed. This state of sighting the numbers of the other group as twice its own was at a particular time. At another time each of the two combating groups felt the other one as low in numbers, as it would appear later in Surah al-Anfal.
To sum up, it can be safely said that making a small group of people with very little to fight against a much stronger group and score a victory, as prophesied in Makkah, is an unusual event full of lessons for the observant and the discerning.
Bedir günü, birbirlerine karşı savaşmak için karşı karşıya gelen iki grupta sizin için ibret ve deliller vardır. Bu gruplardan biri; Rasulullah -sallallahu aleyhi ve sellem- ve onun ashabıdır. Onlar, Allah'ın kelimesinin yüce olması için Allah yolunda savaşanlardır. Kafirlerin kelimesi ise alçak ve düşüktür. Diğer grup ise övünme, riya ve asabiyet ile çıkan Mekke kafirleridir. Müminler, onları gözleriyle hakikaten kendilerinin iki katı olarak gördüler. Allah, dostlarına yardım etti. Allah, yardımı ile dilediğini destekler. İşte bunda, sayıları az da olsa yardımın iman ehli için olduğuna ve sayıları çok da olsa yenilginin kafirler için olduğuna dair basiret sahipleri için ibret ve nasihat vardır.
Imali ste dokaz i pouku u dvjema grupama koje su se sukobile u bici na Bedru. Jedna je bila grupa vjernika, a to su Allahov Poslanik, sallallahu alejhi ve sellem, i njegovi ashabi, i ona se borila da Allahova riječ bude gornja, a riječ nevjernika donja. Druga skupina bila je nevjernička, i nju su sačinjavali nevjernici Meke, koji oholo, licemjerno i pristrasno izađoše da se bore. Vjernici su njih vidjeli kao da ih ima dvostruko više, pa je Allah pomogao Svoje štićenike, a On pomaže koga hoće. Doista je u tome pouka i opomena onima koji razuma imaju, kako bi znali da pobjeda pripada vjernicima, makar bili malobrojni, a da poraz pripada sljedbenicima zablude, makar mnogobrojni bili.
Avete ricevuto un chiarimento ed un esempio dal racconto di due fazioni che si scontrarono in combattimento nel giorno di Badr: Una di queste fazioni era costituita da credenti, il Messaggero di Allāh e i suoi compagni; essi lottano per la causa di Allāh, affinché la parola di Allāh sia la più elevata, e la parola dei miscredenti sia la più umile; mentre l'altra fazione era composta da miscredenti della Mecca, quelli che andarono in battaglia mostrando arroganza, esibendosi e discriminando. I credenti li videro deboli coi propri occhi. Allāh sostenne i Suoi seguaci, e Allāh sostiene con la Sua protezione chi vuole. In verità, questo fu un esempio e una prova per coloro che possiedono una chiara veduta, al fine di rendere noto che la vittoria appartiene al popolo credente, anche se sono in piccoli numeri, mentre la sconfitta appartiene al popolo in perdizione, anche se possiedono grandi numeri.
There was a clear sign and lesson in the two groups that met to fight in the Battle of Badr. One group was made up of believers, and this was the Prophet (peace be upon him) and his Companions: they were fighting for Allah’s sake and in order to raise His Word against the word of those who disbelieve. The other group consisted of the disbelievers of Makkah, who had come out in pride and for show. The believers actually saw the disbelievers as being double their real number; but Allah helped His allies. Allah gives His support to whomever He wishes. In that there is a lesson and a warning for those of insight to realize that the help of Allah can come to the believers even though they may be few in number; and that defeat can come to those on falsehood even though they may be great in number.
Allah annonce qu’Il a embelli aux yeux des gens, à titre d’épreuve, ce qu’ils désirent dans ce bas monde, c’est-à-dire les femmes, une descendance prolifique, les grandes richesses constituées d’or et d’argent, les beaux chevaux dressés, les troupeaux de dromadaires, de bovins, de caprins et d’ovins ainsi que les terres agricoles.
Tout cela constitue la jouissance éphémère du bas monde, mais Allah détient Seul la demeure éternelle, à savoir le Paradis, dont la largeur est aussi immense que les Cieux et la Terre.
Allah tells us that He has made the love of desirable things of this world attractive to people in order to test them. These desirable things include women, children, wealth (in the form of gold and silver) that is overflowing and piled up, beautiful trained horses, livestock (such as camels, cows and sheep), as well as farmlands – all of which is the enjoyment of the life of the world which lasts only for a short while. A believer should not become attached to these things as Allah has kept the best place of return for him: the Paradise that is as wide as the heavens and the earth.
Sequence
That the hostility of disbelievers should be countered with Jihad against them was the theme in several previous verses. Now, in these verses the text explains the reason why the disbelievers indulge in hostility against Islam and Muslims. The reason for this and for all evil deeds is, in fact, the love of the worldly life. There are all sorts of people who line up against the truth - some driven by greed for wealth or power, some goaded by lust and some in defence of false ancestral customs: All this is just to grab a share in the temporal enjoyments of the present life which has been described in these verses.
Commentary
The limits of one's love for worldly enjoyments
The Holy Prophet ﷺ has said: حُبُّ الدئنیا راس کُلِّ خَطِیٔۃ It means that the love of دنیا dunya (worldly life or worldly enjoyments) is the main source of all errors. The first verse here names some of the most de-sired things and says that they have been made to look attractive and therefore, people go after them enticed by their glamour brushing aside any concerns for the life to come, if there be any.
It will be noted that things named here are the center of attraction for human beings, out of which, women come first and then the children. For whatever man goes about procuring is because of the needs of his family - wife and children - to share it with him. Then come other forms of wealth and possessions - gold, silver, cattle and tillage - which attract people secondarily.
Why has man been made in a way that he is temperamentally attracted to these things? The answer is that Allah has done so in His ultimate wisdom. Let us consider:
1. If man was not naturally inclined to and even enamoured with these things, all worldly business would have gone topsy-turvy. Why would someone sweat on farms and fields? Why would a wage-earner or an entrepreneur burn themselves out in an industry, or a business-man would put his capital and labour in buying and selling things? The secret was that the people of the world were made to grow and survive through this instinctive love for such things whereby they would go about collecting and preserving these. The worker goes out to earn some money. The well-to-do goes out to hire a worker for his job. The trader brings forth his best merchandise for display waiting for a customer to earn something from. A customer goes to the shopping mall to buy things he needs to live or be happy with. If we think about it, we shall realize that it was the love for what is desirable in this mortal world which brought them out of their homes, and in this silent process, gave the world a strong and ongoing social system.
There is yet another element of wisdom behind it. If man had no liking for the blessings he finds in the mortal world, he would obviously have no taste or desire for blessings promised in the world to come. That being the case, why would he ever take the trouble of doing what is good and thus become deserving of Paradise, and not doing what is evil and thus become safe from Hell?
There is still another element of wisdom which is more significant for consideration here. Is it not that man, with love for these things in his heart, has been put to a test as to who becomes engrossed in the enjoyments of the present life and forgets the life to come, and who comes to realize the real and temporal nature of these things, shows concern for them only in proportion to his needs, and then channels all his efforts into deeds that would make his next life good and safe? The wisdom behind the adornment of such things has been pointed out elsewhere in the Holy Qur'an:
إِنَّا جَعَلْنَا مَا عَلَى الْأَرْضِ زِينَةً لَّهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا
We made whatever there is on the earth its adornment so that We can test as to who among them acts best. (18:7)
The verse cited above clearly shows that the glamourizing of sue} desirable things is an act of God based on many wise considerations. However, as for verses where such glamorization of things has been attributed to شیطان Satan - for example, زَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ (the شیطان Satan has made their deeds look attractive to them - 8:48; 16:63; 27:24; 29:38.) - there the reference is to things that are evil, religiously and rationally; or, the reference is to a false sense of adornment which is evil because it transgresses the limits set by Allah: Otherwise, it is not absolutely bad to adorn the lawful things. In fact, there may be a few benefits in doing so. Therefore, this act of placing attraction in things in some verses has been attributed to Allah, as stated above.
Let us summarize our discussion so far and see how it works for us in our practical life. We now know that Allah created, in His grace and wisdom, all good things of life in this world, made them look attractive and - worthy of man's effort to acquire them so that man can be tested. This is one of Allah's many acts of wisdom to see whether the man gets swayed by the glamour of the fleeting enjoyment of things, or remembers the Creator of these things, or the man forgets the very Creator of his own being as well. Aided by this realization, does man make these things a medium through which to know and love Allah; or, is it that he would elect to get totally lost in the love for these known transitory things, and forget all about the real Master and Creator before Whom he must appear on the Last Day and account for whatever he did.
On the one hand is a person who has the best of both worlds. He enjoys the blessings of the present life and uses its means for success in the life to come. For him, the enjoyments of the mortal world did not become a road-block; rather, they proved to be the milestones which led him safely into a prosperous Hereafter. But, for the other person these very things became the causes that led him to squander his chance of having a good life in the Hereafter, and also became the very cause of perennial punishment. Frankly, if we were to look a little deeper, we would realize that these things become a sort of punishment for him right here in this world as well. For such people, the Holy Qur'an says:
فَلَا تُعْجِبْكَ أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ ۚ إِنَّمَا يُرِيدُ اللَّـهُ لِيُعَذِّبَهُم بِهَا فِي الْحَيَاةِ الدُّنْيَا
So, their wealth and children should not attract you. Allah wants to punish them with these in this lowly life - 9:55.
Thus, the lesson is that we can seek good things of life with moderation and even store them in accordance with our genuine needs. In this lies the ultimate good of this life and the life to come. Using them in prohibited ways, or indulging in them so excessively that one forgets the post-death reality of آخرۃ Akhirah is nothing but self-destruction. The poet-sage, Maulana Rumi has illustrated this very eloquently when he said;
آب اندر زیر کشتی پشتی است
آب در کشتی ھلاک کشتی است
He says that things of this world with which we surround ourselves are like water, and the heart of man is like a boat in it. As long as the water remains beneath and around the boat, it is good and helpful, and certainly guarantees the very purpose of its being there. But, if water gets into the boat, it makes the boat capsize and destroys all that was in it. Similarly, man's wealth and possessions are means of convenience for his role in this world and in the life to come - provided that they do not enter into his heart, sit there, and kill it in the process.
Therefore, the verse under discussion, immediately after mentioning some especially desirable things of the world, presents the essential guideline for human beings by saying:
ذَٰلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَاللَّـهُ عِندَهُ حُسْنُ الْمَآبِ
That is an enjoyment of the worldly life. And with Allah lies the beauty of the final resort. (3:14)
In other words, it means that all these things are there simply to serve a purpose in man's mortal life in the present world and certainly not to have him fall in love with things for their own sake, for the real beauty of the experience lies in one's ultimate resort with Allah in blissful eternity enjoying what would never perish, diminish or weaken.
Allāh l'Altissimo informa che ha abbellito alla gente le tentazioni e l'amore per il vizio in questo mondo, ad esempio le donne, la prole, la grande ricchezza insita nell'oro e nell'argento, i bei cavalli ammaestrati, il bestiame, come cammelli, vacche ed ovini, e la semina della terra; tutto ciò è godimento della vita terrena, che però ha breve durata. Il credente non deve affezionarsi a ciò: Il miglior ritorno è solo presso Allāh, ed il Paradiso è ampio quanto i Cieli e la Terra. Poiché i desideri della vita mondana sono effimeri, Allāh avvertì che vi sono cose migliori di questi, dicendo:
Allah cho biết con người sẽ bị thử thách bởi niềm đam mê, yêu thích cuộc sống trần gia như: phụ nữ, con cái, tích lũy tài sản, vàng bạc, giống ngựa tốt, lạc đà, bò, dê, cừu, cây trồng, trong khi tất cả chỉ là sự tô điểm cho cuộc sống thế gian, những thứ mà con người chỉ hưởng thụ trong chốc lát rồi sớm tan biến. Cho nên, những người có đức tin không nên đầu tư cho sự hưởng thụ ngắn ngủi đó mà hãy đầu tư cho điều đã được Allah hứa hẹn khi trở về trình diện Ngài, đó là Thiên Đàng với khoảng rộng bao la của trời đất.
"Dijadikan indah pada (pandangan) manusia kecintaan ke-pada apa-apa yang diingini, berupa wanita-wanita, anak-anak, harta yang banyak dari jenis emas, perak, kuda pilihan, binatang-binatang ternak dan sawah ladang. Itulah kesenangan hidup di dunia, dan di sisi Allah-lah tempat kembali yang baik (surga). Katakanlah, 'Maukah aku kabarkan kepadamu apa yang lebih baik dari yang demikian itu?' Untuk orang-orang yang bertakwa (kepada Allah), pada sisi Tuhan mereka ada surga yang mengalir di bawahnya sungai-sungai; mereka kekal di dalamnya. Dan (me-reka dikaruniai) istri-istri yang disucikan serta keridhaan Allah. Dan Allah Maha Melihat akan hamba-hambaNya." (Ali Imran: 14-15).
(14) Allah تعالى mengabarkan dalam dua ayat ini tentang kondisi manusia ketika mendahulukan dunia atas akhirat, lalu Allah menjelaskan perbedaan yang besar dan ketidaksamaan antara kedua alam tersebut, di mana Allah mengabarkan bahwa manusia dihiasi dengan perkara-perkara tersebut hingga mereka meliriknya dengan mata mereka, dan mereka ilusikan manisnya dalam hati mereka, jiwa-jiwa mereka terbuai dalam kenikmatan-kenikmatannya. Dan setiap kelompok dari manusia itu condong kepada salah satu jenis dari jenis-jenis kenikmatan tersebut, yang sebenarnya mereka telah menjadikannya sebagai cita-cita terbesar mereka dan puncak dari pengetahuan mereka. Padahal itu semua hanyalah kenikmatan yang sedikit yang akan lenyap dalam waktu yang sekejap, maka itulah ﴾ مَتَٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ وَٱللَّهُ عِندَهُۥ حُسۡنُ ٱلۡمَـَٔابِ ﴿ "kese-nangan hidup di dunia, dan di sisi Allah-lah tempat kembali yang baik (surga)."
(15) Kemudian Allah تعالى memberitakan tentang hal itu yaitu bahwasanya orang-orang yang bertakwa kepada Allah yang menegakkan penghambaan hanya kepadaNya, maka bagi mereka kesenangan yang lebih baik dari semua kenikmatan itu. Mereka akan mendapatkan berbagai bentuk kebaikan dan kenikmatan yang abadi yang belum pernah dilihat oleh mata, tidak pernah di-dengar oleh telinga dan tidak pernah terlintas dalam benak seorang manusia pun. Dan bagi mereka keridhaan Allah yang merupakan perkara yang paling agung dari segala sesuatu, bagi mereka istri-istri yang suci dari segala kekurangan dan cacat, akhlak mereka baik, bentuk mereka sangat sempurna, karena peniadaan itu ber-konsekuensi kepada hal yang bertentangan dengannya, oleh karena itu kesuciannya dari kekurangan menunjukkan kepada kesempur-naannya.
﴾ وَٱللَّهُ بَصِيرُۢ بِٱلۡعِبَادِ ﴿ "Dan Allah Maha Melihat akan hamba-hamba-Nya," maka Allah memudahkan setiap orang itu kepada apa yang telah diciptakan untuknya. Orang-orang yang bahagia, Allah me-mudahkan mereka dalam beramal untuk negeri yang abadi ter-sebut dan mereka menjadikan kehidupan dunia ini dan segala hal yang ada padanya untuk membantunya dalam beribadah kepada Allah dan taat kepadaNya. Sedangkan orang-orang yang sengsara dan yang berpaling, Allah membiarkan mereka melakukan per-buatan orang-orang yang sengsara dan mereka ridha terhadap kehidupan dunia, senang padanya, serta mereka menjadikannya sebagai tempat menetap mereka.
Uzvišeni Allah nas obavještava da je iskušao ljude uljepšavanjem dunjalučkih težnji, poput težnje čovjeka da ima žene, sinove, veliki imetak koji sadrži zlato, srebro, dresirane, lijepe konje, zatim deve, krave i ovce, i poljoprivredna dobra; sve je to dunjalučki prolazni ukras i vjernik se ne treba vezati za njega – a kod Allaha je lijep povratak, džennet, koji je prostran poput nebesa i Zemlje.
Allah -Ta'ālā- menyampaikan bahwasanya Dia telah menghiasi hidup manusia -sebagai ujian bagi mereka- dengan kecintaan pada kesenangan-kesenangan duniawi, seperti wanita, anak laki-laki, harta yang banyak dan berlimpah berupa emas dan perak, kuda yang bertanda lagi bagus, binatang ternak berupa unta, sapi dan kambing, dan pertanian. Itu adalah kesenangan hidup di dunia yang bisa dinikmati dalam jangka waktu tertentu kemudian hilang, maka tidak sepatutnya seorang mukmin menggantungkan hidupnya pada kesenangan tersebut. Hanya Allahlah yang memiliki tempat kembali yang baik, yaitu surga yang luasnya seluas langit dan bumi.
Al-lah anuncia que ha hecho más bellas, a modo de prueba, aquellas cosas que las personas más desean en este mundo: las mujeres, los hijos, las grandes riquezas de oro y plata, fuertes caballos amaestrados, las manadas de dromedarios, el ganado bovino, ovino y caprino, así como las tierras agrícolas. Todo eso constituye el goce efímero de este mundo, pero Al-lah posee la morada eterna, el Paraíso, cuya extensión es tan inmensa como los cielos y la Tierra.
The True Value of This Earthly Life
Allah mentions the delights that He put in this life for people, such as women and children, and He started with women, because the test with them is more tempting. For instance, the Sahih recorded that the Messenger ﷺ said,
«مَا تَرَكْتُ بَعْدِي فِتْنَةً أَضَرَّ عَلَى الرِّجَالِ مِنَ النِّسَاء»
(I did not leave behind me a test more tempting to men than women.)
When one enjoys women for the purpose of having children and preserving his chastity, then he is encouraged to do so. There are many Hadiths that encourage getting married, such as,
«وَإِنَّ خَيْرَ هذِهِ الْأُمَّةِ مَنْ كَانَ أَكْثَرَهَا نِسَاء»
(Verily, the best members of this Ummah are those who have the most wives) He also said,
«الدُّنْيَا مَتَاعٌ، وَخَيْرُ مَتَاعِهَا الْمَرْأَةُ الصَّالِحَة»
(This life is a delight, and the best of its delight is a righteous wife)
The Prophet said in another Hadith,
«حُبِّبَ إِلَيَّ النِّسَاءُ وَالطِّيبُ، وَجُعِلَتْ قُرَّةُ عَيْنِي فِي الصَّلَاة»
(I was made to like women and perfume, and the comfort of my eye is the prayer.)
`A'ishah, may Allah be pleased with her, said, "Nothing was more beloved to the Messenger of Allah ﷺ than women, except horses," and in another narration, "...than horses except women."
The desire to have children is sometimes for the purpose of pride and boasting, and as such, is a temptation. When the purpose for having children is to reproduce and increase the Ummah of Muhammad with those who worship Allah alone without partners, then it is encouraged and praised. A Hadith states,
«تَزَوَّجُوا الْوَدُودَ الْوَلُودَ، فَإِنِّي مُكَاثِرٌ بِكُمُ الْأُمَمَ يَوْمَ الْقِيَامَة»
(Marry the Wadud (kind) and Walud (fertile) woman, for I will compare your numbers to the rest of the nations on the Day of Resurrection.)
The desire of wealth sometimes results out of arrogance, and the desire to dominate the weak and control the poor, and this conduct is prohibited. Sometimes, the want for more money is for the purpose of spending it on acts of worship, being kind to the family, the relatives, and spending on various acts of righteousness and obedience; this behavior is praised and encouraged in the religion.
Scholars of Tafsir have conflicting opinions about the amount of the Qintar, all of which indicate that the Qintar is a large amount of money, as Ad-Dahhak and other scholars said. Abu Hurayrah said "The Qintar is twelve thousand Uwqiyah, each Uwqiyah is better than what is between the heavens and earth." This was recorded by Ibn Jarir .
The desire to have horses can be one of three types. Sometimes, owners of horses collect them to be used in the cause of Allah, and when warranted, they use their horses in battle. This type of owner shall be rewarded for this good action. Another type collects horses to boast, and out of enmity to the people of Islam, and this type earns a burden for his behavior. Another type collects horses to fulfill their needs and to collect their offspring, and they do not forget Allah's right due on their horses. This is why in this case, these horses provide a shield of sufficiency for their owner, as evident by a Hadith that we will mention, Allah willing, when we explain Allah's statement,
وَأَعِدُّواْ لَهُمْ مَّا اسْتَطَعْتُم مّن قُوَّةٍ وَمِن رّبَاطِ الْخَيْلِ
(And make ready against them all you can of power, including steeds of war.) 8:60.
As for the Musawwamah horses, Ibn `Abbas said that they are the branded, beautiful horses. This is the same explanation of Mujahid, `Ikrimah, Sa`id bin Jubayr, `Abdur-Rahman bin `Abdullah bin Abza, As-Suddi, Ar-Rabi` bin Anas and Abu Sinan and others. Makhul said the Musawwamah refers to the horse with a white spotted faced, and the horse with white feet. Imam Ahmad recorded that Abu Dharr said that the Messenger of Allah ﷺ said,
«لَيْسَ مِنْ فَرَسٍ عَرَبِيَ إِلَّا يُؤْذَنُ لَهُ مَعَ كُلِّ فَجْرٍ يَدْعُو بِدَعْوَتَيْنِ يَقُولُ: اللَّهُمَّ إِنَّكَ خَوَّلْتَنِي مِنْ بَنِي آدَمَ، فَاجْعَلْنِي مِنْ أَحَبِّ مَالِهِ وَأَهْلِهِ إِلَيْهِ أَوْ أَحَبَّ أَهْلِهِ وَمَالِهِ إِلَيْه»
(Every Arabian horse is allowed to have two supplications every dawn, and the horse supplicates, `O Allah! You made me subservient to the son of Adam. Therefore, make me among the dearest of his wealth and household to him, or, ...make me the dearest of his household and wealth to him.)
Allah's statement,
وَالاٌّنْعَـمُ
(Cattle) means, camels, cows and sheep.
وَالْحَرْثِ
(And fertile land) meaning, the land that is used to farm and grow plants.
Allah then said,
ذَلِكَ مَتَـعُ الْحَيَوةِ الدُّنْيَا
(This is the pleasure of the present world's life) meaning, these are the delights of this life and its short lived joys,
وَاللَّهُ عِندَهُ حُسْنُ الْمَأَبِ
(But Allah has the excellent return with Him) meaning, the best destination and reward.
The Reward of the Those Who Have Taqwa is Better Than All Joys of This World
This is why Allah said,
قُلْ أَؤُنَبِّئُكُمْ بِخَيْرٍ مِّن ذَلِكُمْ
(Say: "Shall I inform you of things far better than those")
This Ayah means, "Say, O Muhammad, to the people, `Should I tell you about what is better than the delights and joys of this life that will soon perish"' Allah informed them of what is better when He said,
لِلَّذِينَ اتَّقَوْاْ عِندَ رَبِّهِمْ جَنَّـتٌ تَجْرِى مِن تَحْتِهَا الاٌّنْهَارُ
(For those who have Taqwa there are Gardens (Paradise) with their Lord, underneath which rivers flow) meaning, rivers run throughout it. These rivers carry various types of drinks: honey, milk, wine and water such that no eye has ever seen, no ear has ever heard, and no heart has ever imagined,
خَـلِدِينَ فِيهَآ
(Therein (is their) eternal (home)) meaning, they shall remain in it forever and ever and will not want to be removed from it.
وَأَزْوَجٌ مُّطَهَّرَةٌ
(And Azwajun Mutahharatun (purified mates or wives)) meaning, from filth, dirt, harm, menstruation, post birth bleeding, and other things that affect women in this world.
وَرِضْوَنٌ مِّنَ اللَّهِ
(And Allah will be pleased with them) meaning, Allah's pleasure will descend on them and He shall never be angry with them after that. This is why Allah said in in Surah Bara`ah,
وَرِضْوَنٌ مِّنَ اللَّهِ أَكْبَرُ
(But the pleasure of Allah is greater) 9:72, meaning, greater than the eternal delight that He has granted them. Allah then said,
وَاللَّهُ بَصِيرٌ بِالْعِبَادِ
(And Allah is All-Seer of the (His) servants) and, He gives each provisions according to what they deserve.
Allah Teâlâ, bir imtihan olarak kadınlar, evlatlar, altın ve gümüşten biriktirilmiş olan mallar, develer, davarlar, inekler, eğitilmiş güzel cins atlar ve ekinlerden oluşan dünyevi arzuları insanlara çekici ve hoş gösterdiğini haber vermiştir. Bunlar belirli bir müddet istifade edilen ve sonra yok olan dünya metasıdır. Müslümanın bunlara bağlanmaması gerekir. Asıl varılacak güzel yer Allah katındadır. Orası; genişliği gökler ve yer kadar olan cennettir.
Nagpapabatid si Allāh – pagkataas-taas Siya – na Siya ay nagpaganda para sa mga tao, bilang pagsubok para sa kanila, sa pagkaibig sa mga ninanasang pangmundo tulad ng mga babae, mga anak, maraming kayamanang naipon gaya ng ginto at pilak, mga kabayong tinatakan na magaganda, mga hayupan gaya ng mga kamelyo, mga baka at mga tupa, at pagsasaka sa lupa. Iyon ay ang natatamasa sa buhay na pangmundo, na tinatamasa sa isang yugto. Pagkatapos maglalaho ito kaya hindi nararapat para sa mananampalataya na mahumaling dito samantalang si Allāh ay taglay Niya lamang ang kagandahan ng babalikan, ang Paraiso na ang luwang nito ay ang pagitan ng mga langit at lupa.
14- Kadınlar, oğullar, yığın yığın yüklerle altın ve gümüş, salma güzel atlar, davarlar ve ekinler gibi arzulanan şeylere düşkünlük, insanlara süslü gösterildi. Bunlar dünya hayatının (geçici) faydalarıdır. Güzel dönüş yeri ise Allah nezdindedir.
15- De ki: “Size bunlardan daha hayırlısını haber vereyim mi? Takvâ sahipleri için Rableri nezdinde altlarından ırmaklar akan cennetler vardır. Orada ebedi kalacaklardır. Onlar için tertemiz zevceler ve Allah’tan da bir rıza vardır. Allah kullarını hakkıyla görendir.
14. Yüce Allah bu iki âyet-i kerimede dünya hayatını âhirete tercih hususunda insanların durumunu ve iki yurt arasındaki büyük farklılığı ve muazzam ayrılığı haber vermektedir. Yine insanlara bu dünyevi süslerin, cazip ve güzel gösterildiğini, onların da gözlerini bunlara diktiklerini, kalplerine tatlı geldiğini, nefislerin bunlarla zevk alıp lezzetlerine varmaya yöneldiklerini haber vermektedir.
Her bir kesim bu türlerden birisine meyleder, bu süslü gördükleri şeyi elde etmek için bütün gayretlerini ortaya koyar ve bunun bilgilerinin vardığı son nokta olarak kabul ederler. Buna rağmen bütün bunlar dünya hayatının az olan faydasıdır ve kısa bir süre içerisinde geçip gidecektir. İşte “Bunlar dünya hayatının (geçici) faydalarıdır. Güzel dönüş yeri ise Allah nezdindedir.”
15. Daha sonra Yüce Allah, Allah’tan sakınan, O’na kulluk eden takva sahipleri için bu zevk ve lezzetlerden daha hayırlı olanlarının hazılanmış olduğunu haber vermektedir. Onlar için çeşit çeşit, hayırlı ve kalıcı nimetler hazırlanmıştır. Hiçbir gözün görmediği, hiçbir kulağın işitmediği ve hiçbir insanın hatırına bile gelmedik ebedi nimetler vardır. Onlar için Allah’tan bir razı oluş da vardır. Bu ise her şeyden daha büyüktür. Onlara her türlü rahatsızlık ve eksiklikten tertemiz kılınmış zevceler de vardır. Onların huyları güzel, yaratılışları da mükemmeldir. Zira bir şeyin nefyedilmesi (olmadığının söylenmesi)onun zıddının varlığını gerektirir. İşte bu zevcelerin rahatsızlık verici hususlardan arındırılmış olmaları da kemal sıfatları ile nitelendirilmelerini gerektirmektedir.“Allah kullarını hakkıyla görendir.” Dolaysıyla da onlardan her birisi ne için yaratılmış ise onu, o kimselere kolaylaştırır. Mutlu ve bahtiyar olanlara bu kalıcı âhiret yurdu için amelde bulunmayı kolaylaştırır. Onlar da bu dünya hayatından Allah’a ibadet ve O’na itaatte kendilerine yardım ve destek sağlayacak şeyleri alırlar. Bedbaht ve haktan yüz çeviren kimselere gelince onlar da kendilerine yaraşır amelleri işlerler, dünya hayatından razı ve memnun olur, bu hayata meyleder ve bu hayatı kalıcı kabul ederler.
Sabihin mo, O Sugo: "Magpapabatid ba ako sa inyo ng higit na mabuti kaysa sa mga ninanasang iyon? Ukol sa mga nangilag magkasala kay Allāh sa pamamagitan ng paggawa ng pagtalima sa Kanya at pag-iwan sa pagsuway sa Kanya ay mga harding dumadaloy mula sa ilalim ng mga palasyo ng mga ito at mga punung-kahoy ng mga ito ang mga ilog bilang mga mananatili sa mga ito nang hindi sila naabutan ng kamatayan ni pagkalipol. Magkakaroon sila sa mga ito ng mga asawa na dinalisay mula sa bawat kasagwaan sa pagkakalikha sa mga iyon at mga kaasalan ng mga iyon. Magkakaroon sila kasama niyon ng pagkalugod mula kay Allāh, na dadapo sa kanila kaya hindi Siya maiinis sa kanila kailanman. Si Allāh ay Nakakikita sa mga kalagayan ng mga lingkod Niya: walang nakakukubli sa Kanya na anuman sa mga ito. Gaganti Siya sa kanila sa mga ito."
Ey Peygamber de ki: Size, bu arzulardan daha hayırlı olanı haber vereyim mi? İtaat ederek ve isyanı terk ederek Allah'tan sakınanlara, saraylarının ve ağaçlarının altından ırmaklar akan, cennetler vardır. Orada ebedî kalırlar ve onlar ölmeyecekler ve yok olmayacaklardır. Onlar için yaratılış ve ahlak olarak her türlü kötülükten uzak temiz eşler vardır. Bununla birlikte onlara Allah’ın rızası vardır. Allah, onlara ebediyen gazap edip, öfkelenmez. Allah, kullarının hallerini hakkıyla görendir. O'na bunlardan hiçbir şey gizli kalmaz. O, kullarına, yaptıkları amellerine göre karşılık verecektir.
Ô Messager, dis:
Voulez-vous que je vous montre ce qui est meilleur que toutes ces choses que vous désirez ? Ceux qui craignent Allah en Lui obéissant et en s’abstenant de Lui désobéir auront droit à des vergers où des rivières coulent sous les arbres et les palais. Ils y resteront éternellement et n’y connaîtront ni la mort ni la disparition.
Ils auront dans ces vergers des épouses purifiées de tout défaut physique ou moral et ils auront en plus de cela l’agrément d’Allah qui ne sera jamais insatisfait d’eux.
Allah voit les situations de Ses serviteurs, rien ne Lui en échappe et Il les rétribuera pour leurs agissements.
O Poslaniče, reci im: "Da li želite da vas obavijestim o onome što je bolje od tih dunjalučkih težnji? Onima koji budu bogobojazni, primjenjuju ono što im je Allah naredio i klone se onoga što im je Allah zabranio, pripadaju džennetski perivoji ispod čijih zamaka i drveća rijeke teku, i u kojima će vječno boraviti. U njima će imati čiste supruge, savršenog izgleda i karaktera, i Allah će vječno biti zadovoljan njima. Allah vidi stanja Svojih robova, ništa Mu skriveno nije, i obračunat će ih za njihova djela.
Hãy nói đi - hỡi Thiên Sứ: Các ngươi có muốn Ta báo cho các ngươi biết thứ tốt hơn sở thích của các ngươi không?! Phần thưởng dành cho người biết kính sợ Allah, luôn tuân thủ đúng giáo luật của Ngài và tránh xa những gì Ngài cấm sẽ là những ngôi vườn Thiên Đàng cùng những con sông chảy bên dưới những tòa lâu đài nguy nga, họ sẽ ở trong đó mãi mã, bất tử và không bao giờ có sự tàn lụi, trong đó, họ sẽ có được những người vợ thuần khiết không bị nhiễm bất kỳ điểm xấu nào; đồng thời họ sẽ được sự hài lòng mãi mãi từ Allah và sẽ không bao giờ bị Ngài giận dữ và phẫn nộ nữa. Quả thật Allah luôn thấy rõ mọi tình trạng của đám nô lệ của Ngài, không có bất cứ điều gì có thể giấu được Ngài và Ngài sẽ ban thưởng cho họ về các việc làm của họ.
In the second verse that follows (15), the same subject has been further cleared by saying:
قُلْ أَؤُنَبِّئُكُم بِخَيْرٍ مِّن ذَٰلِكُمْ ۚ لِلَّذِينَ اتَّقَوْا عِندَ رَبِّهِمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَأَزْوَاجٌ مُّطَهَّرَةٌ وَرِضْوَانٌ مِّنَ اللَّـهِ ۗ وَاللَّـهُ بَصِيرٌ بِالْعِبَادِ ﴿15﴾
Say: "Shall I not tell you what is far better than that? For those who fear Allah, there are with their Lord gardens beneath which rivers flow, where they shall live forever, and wives purified, and approval from Allah. And Allah is watchful over His servants."
Here, the address is to the Holy Prophet ﷺ who is being asked to tell those who become obsessed with imperfect and perishable blessings they find in the present life that he is in a position to lead them on to far better blessings. These shall be the lot of those who fear Allah and are obedient to Him. These blessings are, 'gardens beneath which rivers flow, wives purified and favours from Allah' - the last being the ultimate man can and should aspire for.
It will be recalled that in the preceding verse (14), the total count of blessings that infatuate man was given as six women, children, heaps of gold and silver, fine horses, cattle and tillage. As compared to that, only three blessings of the Hereafter, that is, the gardens of Par-adise, wives purified and the approval from Allah have been identified. Out of the rest, children were not mentioned because man loves children during his life in the world as children help and strengthen him in what he does and through them his name lives on. But, in the Here-after he would not need such help, nor would he 'die' in which case he may have to look for an heir. Apart from this, whoever has children would have them all in the Paradise. Whoever has no children in the mortal world would, to begin with, just not have the desire to have them in the Paradise. Should someone desire that he may have children, Allah Almighty would bless him with children. According to a hadith in Jami` al-Tirmidhi, the Holy Prophet ﷺ said: 'If a dweller of Paradise wishes to have children, the process of pregnancy, birth and growth of the child will be completed in no time and he would have what he wished for.'
Similarly, gold and silver were not mentioned in relation to the Paradise because gold and silver are needed in the mortal world as material things are bought against them or anything else one-needs can be procured through them. In the Hereafter, there will be just no need to buy anything or sell anything or pay for anything. Instead of that, whatever the dweller of Paradise needs will be instantly provided. Incidentally, the Paradise itself is not without gold and silver.
Some sayings of the Prophet ﷺ mention that some places of Paradise will have bricks of gold and silver masoned one after the other. However, in view of the uniqueness of that life; gold and silver were not considered worth mentioning.
Now the horses. In the world of our experience, horses help cover distances. In the other world, there is no travel and no riding but, sound hadith reports do prove that fine horses will be presented before the dwellers of Paradise on Fridays which they will ride to go and meet friends and relatives. As is evident, horses were not worth mentioning in this context, which is also true about cattles and farms and their produce. The services they provide have already been provided in the Paradise by Allah Almighty without their medium.
However, should there be someone there who for some unnecessary reason wishes to try farming, he will have his wish granted. As it appears in some reports in al-Tabarani, everything needed for farming will be assembled instantly for such a person. Thereafter the whole process of ploughing, seeding, ripening and cutting will be accomplished in no time and he will have what he wished for before him. So, among the blessings of the آخرۃ Akhirah, the mention of 'wives purified' was considered sufficient because the Holy Qur'an has another promise for the people of Paradise: وَلَهُم مَّا يَشْتَهُونَ ﴿57﴾ And for them there is what they wish for). After such a comprehensive declaration, there remains no need to individually mention any particular blessing. Those that have been mentioned are blessings already there without any need to ask for these.
The last and most important messing mentioned is the approval of Allah Almighty something one cannot easily conceptualize - after which there is no danger of displeasure from Allah. According to a hadith, when the people of Paradise would have settled down there, happy and content without having any desire remaining unfulfilled, Allah Almighty will speak to them asking if they are happy and if they need anything. They will say: Our Lord, You have given us everything, what else could we ever need. Allah Almighty would say: Now I give you the greatest of all blessings - you all have My approval that I will never be displeased with you, and nearness forever.
Since the danger of Allah's displeasure does not exist in Paradise, there is also no danger that the blessings of Paradise will ever be taken back or reduced.
It is the very subject of these verses that the Holy Prophet has summarized in the following hadith:
الدنیا ملعونۃ و ملعون ما فیھا الا ما ابتغی بہ وجہ اللہ وفی روایہ الا
زکر اللہ و ما والاہ او عالماً او متعلماً
'Wordly life is cursed and cursed is what is in there, except what is used to seek the pleasure of Allah'. According to another narration: ' except the Dhikr (Remembrance) of Allah and what Allah likes and except ` Alim عالِم (religious scholar) and Talib ilm طالب العلم (student in religion).'
This hadith has been reported by Ibn Majah and al-Tabarani on the authority of Sayyidna Abu Hurairah ؓ .
O Messenger, say: Shall I tell you about something better than those desirable things? Those who are mindful of Allah by fulfilling His commands and avoiding His prohibitions will have gardens with trees and palaces overlooking flowing streams in which they will live eternally. They will also have wives who will be free from any defects in their form or character. In addition, they will gain the pleasure of Allah, and Allah will never be angry with them. Allah sees the actions of His servants, nothing is hidden from Him and He will recompense them for what they do.
Di', o Messaggero: "Volete che vi informi di cose migliori di quei desideri? Coloro che temono Allāh obbedendoGli e si allontanano dai peccati otterranno Paradisi sotto i cui palazzi e alberi scorrono fiumi, per l'eternità. Non sopraggiungerà la loro mortre né la loro fine, e avranno mogli pure, prive di qualsiasi difetto, sia nell'aspetto che nei modi; avranno il compiacimento di Allāh e non incorreranno mai più nella Sua ira. E Allāh è Cosciente delle condizioni dei Suoi sudditi: Nulla di ciò Gli è nascosti e li ricompenserà per questo".
Katakanlah -wahai Rasul-, “Maukah kuberitahukan kepada kalian sesuatu yang lebih baik dari kesenangan-kesenangan duniawi? Orang-orang yang bertakwa kepada Allah dengan menaati-Nya dan meninggalkan kemaksiatan kepada-Nya akan mendapatkan surga-surga yang mengalir sungai-sungai di bawah bangunan-bangunan istana dan pepohonannya, mereka kekal di dalamnya. Tidak ada kematian dan kebinasaan yang menjemput mereka. Di dalamnya mereka memiliki istri-istri yang suci dari segala macam keburukan, baik fisik maupun mental. Di samping itu mereka akan mendapatkan rida dari Allah sehingga Allah tidak akan murka kepada mereka selama-lamanya. Allah Maha Melihat keadaan hamba-hamba-Nya; tidak ada sesuatu pun yang luput dari pengawasan-Nya, dan Dia akan memberi mereka balasan yang setimpal."
This world is a place of trial. God, wishing to ascertain which of His creatures are capable of rising above worldly attractions, has so willed it that man should be attracted to and find gratification in the things of this world, but at the same time be faced with the choice of clinging to them or renouncing them in favour of the unseen things of the next world. This is not an easy choice, for he sees that worldly acquisitions lead him to an honourable place in society. By possessing material resources, he can have all that he wants in life. This gives him the impression that it is these things that are of consequence. All his interests and activities centre around his family, his wealth and his property. This presents the greatest obstacle to advancing towards the demands of the Hereafter. The aura of importance surrounding worldly things makes him oblivious of all that pertains to the next life. He is so engrossed in building the future of his children in this world, that he no longer remembers the fact that there is any ‘future’ beyond this present life, to which he should give thought. Providing all comforts for his home in this world becomes so dear to him that it never occurs to him that there is any other home save this, to which he should pay heed. Making money, accumulating riches and possessing property in this world seem so estimable to him, that he fails to realize that there is any ‘wealth’ other than this, to which he should devote his life. However, all these things with the external glitter of this present life will be of no use to him in the next, eternal life. It is only one who makes the permanent life of the Hereafter the focus of his attention who will realize the insignificance of these worldly things.
Mensajero, di: ¿Quieren que les muestre algo mejor que todas las cosas que ustedes desean? Aquellos que teman a Al-lah y Le obedezcan tendrán derecho a jardines por donde corren ríos. Habitarán allí eternamente y no conocerán la muerte ni la enfermedad. Tendrán en estos jardines esposas puras de todo defecto físico y moral, y tendrán la complacencia de Al-lah que no estará jamás contrariado con ellos. Al-lah ve las acciones de Sus siervos, nada se Le escapa y los retribuirá por sus obras.
Estas personas del Paraíso serán quienes digan invocando a su Señor: Señor, creemos en Ti y en lo que has revelado a Tus mensajeros y seguimos Tus Leyes. Perdónanos nuestros pecados y sálvanos del castigo del Infierno.
Ces gens du Paradis seront ceux qui diront dans leur invocation adressée à leur Seigneur: Seigneur, nous croyons en Toi et en ce que Tu as révélé à Tes messagers et nous suivons Ta Législation. Pardonne-nous donc les péchés que nous avons commis et prémunis-nous contre le châtiment de l’Enfer.
Penghuni surga itu ialah orang-orang yang memanjatkan doa kepada Tuhan mereka, “Ya Tuhan kami! Sesungguhnya kami beriman kepada-Mu dan kepada apa yang Engkau turunkan kepada rasul-rasul-Mu, serta mengikuti syariat-Mu, maka ampunilah dosa-dosa yang telah kami perbuat dan hindarkanlah kami dari azab neraka.”
The Supplication and Description of Al-Muttaqin
Allah describes the Muttaqin, His pious servants, whom He promised tremendous rewards,
الَّذِينَ يَقُولُونَ رَبَّنَآ إِنَّنَآ ءَامَنَّا
(Those who say: "Our Lord! We have indeed believed") in You, Your Book and Your Messenger.
فَاغْفِرْ لَنَا ذُنُوبَنَا
(so forgive us our sins) because of our faith in You and in what You legislated for us. Therefore, forgive us our errors and shortcomings, with Your bounty and mercy,
وَقِنَا عَذَابَ النَّارِ
(and save us from the punishment of the Fire.)
Allah then said,
الصَّـبِرِينَ
((They are) those who are patient) while performing acts of obedience and abandoning the prohibitions.
وَالصَّـدِقِينَ
(those who are true) concerning their proclamation of faith, by performing the difficult deeds.
وَالْقَـنِتِينَ
(and obedient) meaning, they submit and obey Allah,
وَالْمُنَـفِقِينَ
(those who spend) from their wealth on all the acts of obedience they were commanded, being kind to kith and kin, helping the needy, and comforting the destitute.
وَالْمُسْتَغْفِرِينَ بِالاٌّسْحَارِ
(and those who pray and beg Allah's pardon in the last hours of the night) and this testifies to the virtue of seeking Allah's forgiveness in the latter part of the night. It was reported that when Ya`qub said to his children,
سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّى
(I will ask my Lord for forgiveness for you) 12:98 he waited until the latter part of the night to say his supplication.
Furthermore, the Two Sahihs, the Musnad and Sunan collections recorded through several Companions that the Messenger of Allah ﷺ said,
«يَنْزِلُ اللهُ تَبَارَكَ وَتَعَالى فِي كُلِّ لَيْلَةٍ إِلى سَمَاءِ الدُّنْيَا حِينَ يَبْقَى ثُلُثُ اللَّيْلِ الْآخِرُ، فَيَقُولُ: هَلْ مِنْ سَائِلٍ فَأُعْطِيَهُ؟ هَلْ مِنْ دَاعٍ فَأَسْتَجِيبَ لَهُ؟ هَلْ مِنْ مُسْتَغْفِرٍ فَأَغْفِرَ لَهُ؟»
(Every night, when the last third of it remains, our Lord, the Blessed, the Superior, descends to the lowest heaven saying, "Is there anyone to ask Me, so that I may grant him his request Is there anyone to invoke Me, so that I may respond to his invocation Is there anyone seeking My forgiveness, so that I may forgive him")
The Two Sahihs recorded that `A'ishah said, "The Messenger of Allah ﷺ performed Witr during the first part, the middle and latter parts of the night. Then, later (in his life), he would perform it (only) during the latter part." `Abdullah bin `Umar used to pray during the night and would ask, "O Nafi`! Is it the latter part of the night yet" and if Nafi` said, "Yes," Ibn `Umar would start supplicating to Allah and seeking His forgiveness until dawn. This Hadith was collected by Ibn Abi Hatim.
Cennet ehli dualarında Rablerine şöyle yalvarırlar: "Rabbimiz! Biz, sana kesin olarak iman ettik. Resullerine indirdiklerine iman ettik. Senin şeriatine (dinine) tabi olduk. Bizim işlediğimiz günahları bağışla ve bizi ateşin azabından koru!"
Itong mga maninirahan sa Paraiso ay ang mga nagsasabi sa panalangin nila sa Panginoon nila: "Panginoon Namin, tunay na kami ay sumampalataya sa Iyo at sa pinababa Mo sa mga sugo at sumunod sa Batas Mo kaya magpatawad Ka sa amin sa nagawa namin na mga pagkakasala at magpalayo Ka sa amin sa pagdurusa sa Apoy."
"(Yaitu) orang-orang yang berdoa, 'Ya Tuhan kami, sesung-guhnya kami telah beriman, maka ampunilah segala dosa kami dan peliharalah kami dari siksa neraka,' (yaitu) orang-orang yang sabar, yang benar, yang tetap taat, yang menafkahkan hartanya (di jalan Allah), dan yang memohon ampun di waktu sahur." (Ali Imran: 16-17).
(16) Maksudnya, orang-orang yang ilmunya mendalam itu adalah ulama dan ahli iman, di mana mereka bertawassul dengan keimanan mereka itu kepada Tuhan mereka demi meraih ampunan atas dosa-dosa mereka dan pemeliharaan mereka dari siksa neraka. Hal-hal yang seperti ini adalah di antara sarana yang dicintai oleh Allah dari seorang hamba yang bertawassul kepada Tuhannya dengan apa yang telah Dia karuniakan kepada hamba tersebut berupa keimanan dan amal-amal shalih hingga penyempurnaan kenikmatan atas dirinya yaitu dengan memperoleh pahala yang sempurna dan penghindaran dari siksaan.
(17) Lalu Allah menyifati mereka dengan sebaik-baik sifat yaitu, dengan kesabaran, yang artinya adalah pengendalian diri berdasarkan perkara yang dicintai oleh Allah demi mengharap ke-ridhaanNya, mereka bersabar atas ketaatan kepada Allah, bersabar dalam meninggalkan maksiat kepadaNya dan bersabar atas takdir-takdir Allah yang menyakitkan, dan bersabar dengan sifat jujur dalam segala perkataan maupun kondisi yaitu kesesuaian antara lahir maupun batin, tekad yang benar dalam menempuh jalan yang lurus, dan dengan sifat patuh yang artinya ketaatan yang terus menerus disertai dengan kekhusyu'an dan ketundukan, juga de-ngan memberi nafkah pada jalan-jalan kebajikan, kepada para fakir miskin dan orang-orang yang membutuhkan, dan dengan permo-honan ampunan khususnya di waktu sepertiga malam yang ter-akhir, karena mereka memanjangkan shalat mereka hingga waktu sahur lalu mereka tetap dalam hal itu seraya memohon ampun kepada Allah تعالى.
16, 17- Onlar:“Rabbimiz, biz gerçekten iman ettik, günahlarımızı bağışla ve bizi ateş azabından koru.” diyen, sabreden, sadık olan, kunut eden, infak eden ve seher vakitlerinde mağfiret dileyen kimselerdir.
16-17. İlimde derinleşmiş, ilim ve iman ehli kimseler, günahlarının bağışlanması ve cehennem azabından korunmak için imanları ile Rablerine yalvarır ve yönelirler. İşte bu, Yüce Allah’ın sevdiği vesilelerden (tevessül çeşitlerinden)dir. Kul Rabbine, Allah’ın kendisine lütfetmiş olduğu iman ve salih amelleri vesile kılarak Allah’ın kendi üzerindeki nimetlerini -mükâfaatın elde edilmesi ve cezanın da uzaklaştırılması sureti ile- tamamlamasını ister.
Daha sonra Yüce Allah bu hayırlı kullarını en güzel nitelikler ile vasfetmektedir ki bunların ilki “Allah’ın rızasını isteyerek nefsi, Allah’ın sevdiği şeylerin sınırında tutmak” demek olan sabırdır. Onlar Allah’a itaat üzere sabrederler, O’nun masiyetlerine karşı sabrederler ve can yakıcı ilahi takdire sabrederler.
Söz ve fiillerde “sıdk/doğruluk” da onların sıfatlarındandır. “Sıdk”, iç ile dışın aynı olması ve Sırat-i Müstakimi izlemekte samimi ve kararlı olmak demektir. Yine “gönülden boyun eğmek ve itaat üzere devam etmek” demek olan kunût da onların sıfatları arasındadır.
Hayır yollarında fakirlere ve muhtaçlara infak etmek, özellikle de seher vakitlerinde Allah’tan mağfiret dilemek de bu hayırlı kulların nitelikleri arasındadır. Bunlar gece namazlarını seher vaktine kadar devam ettirirler ve bu vakitte de oturup Yüce Allah’tan mağfiret dilerler.
La Gente del Paradiso è quella che dice, nelle invocazioni rivolte al proprio Dio: "Dio nostro, in verità abbiamo creduto in te e in ciò che hai rivelato ai Tuoi Messaggeri, ed abbiamo seguito la Tua Legge: perdonaci i peccati che abbiamo commesso e salvaci dalla punizione del Fuoco".
Stanovnici dženneta su oni koji svog Gospodara mole riječima: "Gospodaru naš, mi vjerujemo u Tebe i u ono što si objavio Tvojim poslanicima, i radimo po Tvom zakonu, pa nam oprosti grijehe naše i sačuvaj nas patnje u džehennemu."
Cư dân Thiên Đàng là những người thường nói trong lời cầu nguyện Thượng Đế của họ: Lạy Thượng Đế của bầy tôi, chắc chắn bầy tôi đã tin tưởng nơi Ngài, tin vào tất cả những gì Ngài đã thiên khải cho các vị Thiên Sứ của Ngài, bầy tôi luôn tuân thủ theo giáo luật của Ngài, xin Ngài hãy tha thứ mọi tội lỗi mà bầy tôi đã phạm và xin Ngài cứu rỗi bầy tôi tránh khỏi hình phạt nơi Hỏa Ngục.
The people of Paradise are the ones who say in their prayers, ‘Our Lord, we have faith in You and in that which You revealed to Your messengers; and we have followed Your sacred law. So, forgive the sins we have committed and protect us from the punishment of the fire of Hell’.
Sono i pazienti e obbedienti rispettosi della Shari'ah che evitano i peccati e sopportano le disgrazie in cui incorrono, e che sono sinceri nelle loro parole e nelle loro azioni, coloro che sono totalmente sottomessi ad Allāh, coloro che elargiscono il loro denaro per la causa di Allāh e coloro che chiedono perdono nelle ultime ore della notte, poiché l'invocazione in quel momento, è più prossima ad essere esaudita, ed in quel momento il cuore è libero da tutti gli impegni.
They are the ones who are patient in doing good actions, leaving bad actions and in the face of calamity; truthful in their words and actions; fulfil Allah’s sacred law completely; spend their wealth in Allah’s path; and ask for forgiveness in the last part of the night when prayers are most likely accepted and when hearts are not distracted.
Oni su strpjlivi u činjenju dobrih djela i sustezanju od loših, i strpljivi su u podnošenju poteškoća i nedaća. Oni su iskreni u svojim riječima i djelima, i oni su potpuno Allahu pokorni. Oni udjeljuju imetke svoje na Allahovom putu, i traže oprost od Allaha krajem noći, jer je dova u to doba najbliža uslišavanju, i tada je srce slobodno od raznih vrsta zauzetosti.
Họ là những người nhẫn nại hành đạo vì tuân lệnh Allah cũng như tránh xa mọi thứ Ngài đã cấm, họ đứng vững vượt qua được mọi thử thách, họ thật lòng trong lời nói và hành động của mình, họ hoàn toàn nạp mình cho Allah, họ bố thí tài sản của mình vì chính nghĩa của Allah, họ khẩn cầu sự tha thứ vào những lúc cuối đêm bởi lời cầu xin những lúc này có cơ hội được đáp lại rất cao vì tâm hồn của họ thanh tịnh.
Mereka adalah orang-orang yang sabar dalam melaksanakan ketaatan dan meninggalkan keburukan serta sabar dalam menghadapi cobaan yang menimpa mereka. Mereka senantiasa jujur di dalam ucapan dan tindakan mereka, taat sepenuhnya kepada Allah, menginfakkan harta mereka di jalan Allah, dan mereka adalah orang-orang yang rajin memohon ampun kepada Allah di penghujung malam karena doa yang dipanjatkan pada waktu itu mudah dikabulkan, dan pada waktu itu hati manusia masih kosong dari berbagai kesibukan.
He will be filled with the conviction that the matters of the next world are entirely in the hands of his Lord and all the glitter of this world will appear meaningless. As a result, God will be the entity he fears most and he will be desirous of the next life more than anything else. He will not follow his mundane desires, but will rather determine his course of action, keeping in view the court of the Almighty. There will be no discrepancy between his words and his actions. His wealth will no longer remain his, but will be devoted to the cause of God. Whatever difficulties he faces in the path of his Creator, he will adhere to that path with total steadfastness, because he will have the conviction that no one can give him succour if he turns away from God. His heart will be filled with His remembrance, and he will start calling upon Him spontaneously. God will be his companion in his solitude. In the presence of His greatness and perfection, his own being will appear completely insignificant. He will have no words to utter but—‘O my God, forgive me.’
Ce sont eux les endurants, qui persévèrent dans l’accomplissement d’actes de piété, s’abstiennent de commettre de mauvaises actions et affrontent courageusement les épreuves. Ce sont eux les véridiques dans leurs paroles et sincères dans leurs œuvres, eux qui obéissent complètement à Allah, dépensent leurs richesses pour Sa cause et implorent Son pardon à la fin de la nuit car l’invocation accomplie à la fin de la nuit est plus susceptible d’être exaucée et de plus, le cœur y est libre de toute autre préoccupation.
(Onlar): İtaatleri yerine getirmede, kötü amelleri terk etmede ve başlarına gelen musibetlerde sabreden kimselerdir. Onlar; sözlerinde ve amellerinde sadık olanlardır. Onlar; Allah'a tam bir şekilde boyun eğip itaat edenlerdir. Onlar; Allah yolunda infak eden ve gecenin sonlarında Allah'tan bağışlanma dileyenlerdir. Çünkü bu vakit; duanın kabul edilmesine en yakın olan vakittir. Bu vakitte kalp, kendisini alıkoyacak şeylerden uzak olur.
Sila ang mga matiisin sa paggawa ng mga pagtalima at pag-iwan sa mga masagwang gawa, at sa anumang dumadapo sa kanila na pagsubok. Sila ang mga tapat sa mga sinasabi nila at mga ginagawa nila. Sila ang mga tumatalima kay Allāh nang pagtalimang lubos. Sila ang mga gumugugol ng mga yaman nila ayon sa landas ni Allāh. Sila ang mga humihingi ng tawad sa huling bahagi ng gabi dahil ang panalangin sa sandaling ito ay higit na malapit sa pagkakasagot at nawawalan ng mga umaabala sa sandaling ito ang puso.
Son los tenaces, aquellos que perseveran en la realización de actos de bien, se abstienen de cometer malos actos y enfrentan con valor las pruebas. Son aquellos que son honestos en sus palabras y sinceros en sus obras, aquellos que obedecen completamente a Al-lah, que donan sus riquezas por Al-lah y que imploran Su perdón hasta el amanecer, ya que la oración que se realiza al amanecer es más susceptible de ser escuchada y además, es cuando el corazón está libre de toda preocupación.
"Allah menyatakan bahwasanya tidak ada tuhan (yang ber-hak disembah) melainkan Dia (yang berhak disembah), Yang me-negakkan keadilan. Para Malaikat dan orang-orang yang berilmu (juga menyatakan yang demikian itu). Tak ada tuhan (yang berhak disembah) melainkan Dia, Yang Mahaperkasa lagi Mahabijak-sana." (Ali Imran: 18).
(18) Ini adalah persaksian paling mulia yang bersumber dari Raja Yang Mahaagung, dan dari para malaikat serta orang-orang yang berilmu, atas suatu perkara yang paling mulia yang disaksi-kan yaitu pengesaan Allah dan penegakanNya akan keadilan. Itu semua mengandung persaksian atas seluruh Syariat dan seluruh hukum-hukum pembalasan, karena syariat dan ajaran itu dasar dan pondasinya adalah tauhidullah dan pengesaanNya dengan ibadah dan pengakuan akan keesaanNya dalam sifat-sifat keagungan, kesombongan, kebesaran, keperkasaan, kuasa dan kemuliaan, juga dengan sifat kedermawanan, kebajikan, kasih sayang, perbuatan baik, keindahan, dan dengan kesempurnaanNya yang mutlak yang tidak dapat dihitung oleh seorang pun dari makhluk untuk meliputi sedikit pun darinya atau mereka mencapainya atau me-reka sampai kepada sanjungan atasNya. Dan ibadah-ibadah yang syar'i dan muamalah serta hal-hal yang mengikutinya, perintah maupun larangan, semua itu adalah keadilan yang tidak ada kezha-liman padanya, tidak ada kesewenang-wenangan dalam keadaan apa pun, sebaliknya semua itu berada pada puncak dari hikmah dan kepastian, serta balasan terhadap amalan-amalan shalih mau-pun buruk, semua itu adalah keadilan,
﴾ قُلۡ أَيُّ شَيۡءٍ أَكۡبَرُ شَهَٰدَةٗۖ قُلِ ٱللَّهُۖ ﴿
"Katakanlah, 'Siapakah yang lebih kuat persaksiannya?' Katakanlah, 'Allah'." (Al-An'am: 19).
Maka tauhidullah, AgamaNya dan pembalasanNya telah tetap (tsabit) dengan ketetapan yang kuat yang tidak ada keraguan padanya dan ia merupakan hakikat yang paling agung dan paling jelas. Dan Allah telah menegakkan atas hal itu bukti-bukti nyata dan dalil-dalil yang tidak mungkin lagi dihitung dan dijumlah.
Dalam ayat ini terdapat keutamaan ilmu dan ulama, karena Allah تعالى mengkhususkan mereka dalam penyebutan tanpa me-nyertakan manusia lainnya. Allah menyandingkan kesaksian me-reka dengan kesaksianNya dan kesaksian para malaikatNya, dan Allah menjadikan kesaksian mereka adalah keterangan dan dalil yang paling besar atas ketauhidanNya, AgamaNya dan pemba-lasanNya. Seorang yang mukallaf wajib menerima kesaksian yang adil lagi benar tersebut, dan termasuk di antara kandungannya adalah membenarkan mereka, bahwa para makhluk mengikuti mereka dan bahwa mereka adalah para pemimpin yang diikuti. Dalam poin ini terdapat keutamaan, kemuliaan, dan kedudukan yang tinggi yang tidak dapat diukur kadarnya.
Al-lah atestigua que Él es el único Al-lah que merece ser adorado, no existe ninguna otra divinidad. Los ángeles también lo atestiguan, así como las personas de conocimiento en su explicación del monoteísmo y su llamado a profesarle adoración al Uno. Ellos atestiguan el hecho más eminente, que es la proclamación de la Unidad y Unicidad de Al-lah, y afirman que Su Justicia reina sobre Su creación y rige Sus preceptos religiosos. No existe ninguna otra divinidad más que Él. Él es el Poderoso a quien nadie se Le opone, el Sabio cuya sabiduría se manifiesta en Su creación, Su gestión del Universo y Su religión.
The Testimony of Tawhid
Allah bears witness, and verily, Allah is sufficient as a Witness, and He is the Most Truthful and Just Witness there is; His statement is the absolute truth,
أَنَّهُ لاَ إِلَـهَ إِلاَّ هُوَ
(that La ilaha illa Huwa) meaning, He Alone is the Lord and God of all creation; everyone and everything are His servants, creation and in need of Him. Allah is the Most Rich, Free from needing anyone or anything. Allah said in another Ayah,
لَّـكِنِ اللَّهُ يَشْهَدُ بِمَآ أَنزَلَ إِلَيْكَ
(But Allah bears witness to that which He has sent down (the Qur'an) unto you (O Muhammad )) 4:166.
Allah then mentioned the testimony of His angels and those who have knowledge after he mentioned His own testimony,
شَهِدَ اللَّهُ أَنَّهُ لاَ إِلَـهَ إِلاَّ هُوَ وَالْمَلَـئِكَةُ وَأُوْلُواْ الْعِلْمِ
(Allah bears witness that none has the right to be worshipped but He), and the angels, and those having knowledge (also bear witness to this)). This Ayah emphasizes the great virtue of those who have knowledge.
قَآئِمَاً بِالْقِسْطِ
((He) maintains His creation in justice) in all that He does,
لاَ إِلَـهَ إِلاَّ هُوَ
(None has the right to be worshipped but He) thus emphasizing this fact,
العَزِيزُ الحَكِيمُ
(the Almighty, the All-Wise.) the Mighty that does not submit to weakness due to His might and greatness, the Wise in all His statements, actions, legislation and decrees.
The Religion with Allah is Islam
Allah said,
إِنَّ الدِّينَ عِندَ اللَّهِ الإِسْلَـمُ
(Truly, the religion with Allah is Islam.) Allah states that there is no religion accepted with Him from any person, except Islam. Islam includes obeying all of the Messengers until Muhammad who finalized their commission, thus closing all paths to Allah except through Muhammad . Therefore, after Allah sent Muhammad , whoever meets Allah following a path other than Muhammad's, it will not be accepted of him. In another Ayah, Allah said,
وَمَن يَبْتَغِ غَيْرَ الإِسْلَـمِ دِينًا فَلَن يُقْبَلَ مِنْهُ
(And whoever seeks a religion other than Islam, it will never be accepted of him) 3:85.
In this Ayah 3:19, Allah said, asserting that the only religion accepted with Him is Islam,
إِنَّ الدِّينَ عِندَ اللَّهِ الإِسْلَـمُ
(Truly, the religion with Allah is Islam.)
Allah then states that those who were given the Scripture beforehand divided in the religion after Allah sent the Messengers and revealed the Books to them providing them the necessary proofs to not do so. Allah said,
وَمَا اخْتَلَفَ الَّذِينَ أُوتُواْ الْكِتَـبَ إِلاَّ مِن بَعْدِ مَا جَآءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ
(Those who were given the Scripture (Jews and Christians) did not differ except out of rivalry, after knowledge had come to them.) meaning, some of them wronged others. Therefore, they differed over the truth, out of envy, hatred and enmity for each other. This hatred made some of them defy those whom they hated even if they were correct. Allah then said,
وَمَن يَكْفُرْ بِآيَـتِ اللَّهِ
(And whoever disbelieves in the Ayat of Allah) meaning, whoever rejects what Allah sent down in His Book,
فَإِنَّ اللَّهِ سَرِيعُ الْحِسَابِ
(then surely, Allah is Swift in reckoning.) Allah will punish him for his rejection, reckon him for his denial, and torment him for defying His Book. Thereafter, Allah said.
فَإنْ حَآجُّوكَ
(So if they dispute with you (Muhammad )) so if they argue with you about Tawhid,
فَقُلْ أَسْلَمْتُ وَجْهِىَ للَّهِ وَمَنِ اتَّبَعَنِ
(Say: "I have submitted myself to Allah (in Islam), and (so have) those who follow me") meaning, Say, `I have made my worship sincere for Allah Alone without partners, rivals, offspring or companion,
وَمَنِ اتَّبَعَنِ
(and those who follow me) who followed my religion and embraced my creed.' In another Ayah, Allah said,
قُلْ هَـذِهِ سَبِيلِى أَدْعُو إِلَى اللَّهِ عَلَى بَصِيرَةٍ أَنَاْ وَمَنِ اتَّبَعَنِى
(Say (O Muhammad ): "This is my way; I invite unto Allah with sure knowledge, I and whosoever follows me...") 12:108.
Islam is the Religion of Mankind and the Prophet Was Sent to all Mankind
Allah commanded His servant and Messenger, Muhammad , to call the People of the Two Scriptures and the unlettered idolators to his religion, way, Law and all that Allah sent him with. Allah said,
وَقُلْ لِّلَّذِينَ أُوتُواْ الْكِتَـبَ وَالاٍّمِّيِّينَ ءَأَسْلَمْتُمْ فَإِنْ أَسْلَمُواْ فَقَدِ اهْتَدَواْ وَّإِن تَوَلَّوْاْ فَإِنَّمَا عَلَيْكَ الْبَلَـغُ
(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" If they do, they are rightly guided; but if they turn away, your duty is only to convey the Message.) meaning, their reckoning is with Allah and their return and final destination is to Him. It is He Who guides whom He wills and allows whom He wills to stray, and He has the perfect wisdom and the unequivocal proof for all of this. This is why Allah said,
وَاللَّهُ بَصِيرٌ بِالْعِبَادِ
(And Allah sees the servants.) for He has perfect knowledge of who deserves to be guided and who does not deserve to be guided. Verily,
لاَ يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْـَلُونَ
(He cannot be questioned for what He does, while they will be questioned.) 21:23 because of His perfect wisdom and mercy. This and similar Ayat are clear proofs that the Message of Muhammad is universal to all creation, as it is well established in the religion, according to the various texts of the Book and Sunnah. For instance, Allah said,
قُلْ يَأَيُّهَا النَّاسُ إِنِّى رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا
(Say (O Muhammad ): "O mankind! Verily, I am sent to you all as the Messenger of Allah.") 7:158, and,
تَبَارَكَ الَّذِى نَزَّلَ الْفُرْقَانَ عَلَى عَبْدِهِ لِيَكُونَ لِلْعَـلَمِينَ نَذِيراً
(Blessed be He Who sent down the criterion to His servant that he may be a warner to the `Alamin (mankind and Jinn).) 25:1.
The Two Sahihs and other collections of Hadith recorded that the Prophet sent letters to the kings of the earth during his time and to different peoples, Arabs and non-Arabs, People of the Book and the unlettered, just as Allah had commanded him. `Abdur-Razzaq recorded that Ma`mar said, that Hammam said that Abu Hurayrah said that the Prophet said,
«وَالَّذِي نَفْسِي بِيَدِهِ، لَا يَسْمَعُ بِي أَحَدٌ مِنْ هَذِهِ الْأُمَّةِ: يَهُودِيٌّ وَلَا نَصْرَانِيٌّ، وَمَاتَ وَلَمْ يُؤْمِنْ بِالَّذِي أُرْسِلْتُ بِهِ، إِلَّا كَانَ مِنْ أَهْلِ النَّار»
(By He in Whose Hand is my soul! No member of this Ummah, no Jew or Christian, hears of me but dies without believing in what I was sent with, but will be among the people of the Fire.) Muslim recorded this Hadith.
The Prophet said,
«بُعِثْتُ إِلَى الْأَحْمَرِ وَالْأَسْوَد»
(I was sent to the red and black. ) and,
«كَانَ النَّبِيُّ يُبْعَثُ إِلى قَوْمِهِ خَاصَّةً، وَبُعِثْتُ إِلَى النَّاسِ عَامَّة»
(A Prophet used to be sent to his people, but I was sent to all mankind.)
Sumaksi si Allāh na Siya ay ang Diyos na sinasamba ayon sa karapatan, walang iba pa sa Kanya. Iyon ay dahil sa inilatag Niya na mga tandang pambatas at pangsansinukob na nagpapatunay sa pagkadiyos Niya. Sumaksi roon ang mga anghel. Sumaksi ang mga may kaalaman doon sa pamamagitan ng paglilinaw nila sa Tawḥīd at pag-anyaya nila tungo roon. Kaya sumaksi sila sa pinakadakila sa sinasaksihan at ito ay ang paniniwala sa kaisahan ni Allāh at ang pagpapanatili Niya – pagkataas-taas Siya – sa katarungan sa paglikha Niya at batas Niya. Walang Diyos kundi Siya, ang Makapangyarihan na walang nakikipanaig sa Kanya na isa man, ang Marunong sa paglikha Niya, pangangasiwa Niya, at pagbabatas Niya.
Allāh ha dichiarato che nessuno viene realmente adorato all'infuori di Lui. Ciò secondo i segni della Shari'ah, che Egli ha chiarito, ed i segni dell'Universo, che evidenziano la Sua Divinità. E gli angeli affermano ciò, e così lo affermarono i sapienti quando chiarirono la Sua Unicità ed invitarono ad essa; testimoniarono sulla cosa più grande mai mostrata, ovvero l'Unicità di Allāh e l'amministrazione della Giustizia dell'Altissimo e della Sua Legge, nel Suo creato. Non vi è divinità all'infuori di Lui, il Potente, Colui che nessuno può vincere; il Saggio, Colui che Governa con la Sua Legge.
The subject of توحید Tauhid (Oneness of Allah) which began with the opening of Surah 'Al-` Imran reappears in the first verse in a very special manner. Out of the three witnesses mentioned here, the evidence of Allah Almighty is in a figurative sense. It means that the being and the attributes of Allah and the manifestations of His power and creativity all over are open signs of His Oneness. Then there are the Messengers and Books sent by Allah, all confirming. that truth. The second testimony mentioned is that of angels who are close to Allah. They carry out His instructions and bear testimony (knowing and seeing) that Allah alone is worthy of worship.
The third witness is that of the men of knowledge. This expression, ulul` ilm, means the blessed prophets and men who have the knowledge of Islam. Imam al-Ghazali and Ibn Kathir رحمۃ اللہ علیہم find this a matter of great honour for ` Ulama for Allah has mentioned their witness along with His, and that of angels. It is also possible that the term, ulul` ilm (the men of knowledge) may, in an absolute sense, be referring to those who, by conducting an inquiry based on sound intellectual principles, or by deliberating into this universe, could acquire the knowl-edge of the unity of Allah Almighty - even if they are not ` alim or 'men of knowledge' in the traditional sense, whose knowledge is acquired under a formal discipline from Islam's own original sources. The next verse (19) clearly settles that the only faith' (دین din) acceptable to Allah is Islam. Thus, totally excluding any other faith or religion as acceptable to Allah, the verse completes the subject of Allah's Oneness, any opposition to which is doomed.
Related considerations
Merits of the verse meaning "Allah bears witness"
The verse beginning with شَهِدَ اللَّـهُ : 'shahidal-lahhu' has a special elegance. Imam al-Baghawi (رح) ، the renowned mufassir reports that two leading Jewish scholars came to Madinah from Syria. With the township of Madinah before them, they started talking to each other about the looks of the place which matched the prophecy in Torah that the last of the prophets would be living here. Later, they came to know that someone very pious lives here and whom people refer to as the prophet. They went to see the Holy Prophet ﷺ sight of him reminded them of all attributes which Torah had predicted he would have. They presented themselves before him and said: "You are Muhammad?" He said: "Yes." Again, they said: "You are Ahmad?" He said: "Yes, I am Muhammad and Ahmad." Then they said: We are going to ask you a question. If you answer it correctly, we shall embrace Islam." He ﷺ said: "Go ahead and ask." They asked: "Which is the greatest witness in the Book of Allah?" This verse of شَهِدَہ 'shahadah' (witness) was revealed as an answer to this question. He recited it for them. Both of them embraced Islam immediately.
According to a hadith in the Musnad of Ahmad, when the Holy Prophet ﷺ recited this verse in ` Arafat, he said right after that:
و انا علیٰ ذلک من الشٰھدین یا رَبِّ
And to that, 0 my Lord, I too am a witness. (Ibn Kathir)
And a narration from Imam al-A'mash (رح) says: Whoever recites this verse and then says: و انا علیٰ ذلک من الشٰھدین یا رَبِّ ; (And to that, 0 my Lord, I too am a witness), Allah Almighty will say to the angels on the Last Day: 'My servant has made a promise while I am the Foremost to keep a promise when I make it, so let my servant be admitted into Paradise.' (Ibn Kathir)
Another hadith from Sayyidna Abu Ayyub al-Ansari ؓ narrates that the Holy Prophet ﷺ said: 'Whoever recites Ayah al-Kursi (2:255) and the Ayah : شَهِدَ اللَّـهُ Shahidal-lahu (3:18) and قُلِ اللَّـهُمَّ مَالِكَ الْمُلْكِ : Qulil-lahumma malik al-mulki upto بِغَيْرِ حِسَابٍ bighairi hisab (3:26, 27), Allah Almighty will forgive all his sins, admit him to Paradise and take care of seventy (i.e. plenty) of his needs, the simplest of these being his forgiveness.' (Ruh a1-Ma` ani with reference to Dailami)
18- Allah adaleti ortaya koyarak kendisinden başka (hak) ilâh olmadığına şehadet etti. Melekler ve ilim sahipleri de (buna şahitlik ettiler). O’ndan başka (hak) ilâh yoktur, Azîz’dir, Hakîm’dir.
18. “Allah adaleti ortaya koyarak kendisinden başka (hak) ilâh olmadığına şehadet etti.” İşte bu yüce ve mutlak egemen el-Melik’in, meleklerin ve ilim ehlinin yaptıkları şehadetlerin en büyüğüdür. Şahitlik ettikleri şey de hakkında şahitlik edilenlerin en üstün ve en değerlisidir. O da Yüce Allah’ın tevhidi ve O’nun adaleti ayakta tuttuğudur. Bu aynı zamanda şeriatın bütün hükümlerine ve amellerin karşılıklarına dair bütün ahkâma şehadet etmeyi de kapsar. Çünkü şeriat ve dinin aslı ve temeli, Yüce Allah’ı tevhid, yalnız O’na ibadet etmek, azamet ve kibriya sıfatlarına tek başına O’nun sahip olduğunu itiraf etmektir. Bunlar; şeref, izzet, kudret, celal, cömertlik sıfatları, iyilik, rahmet, ihsan, cemal ve yaratılmışlardan hiçbir kimsenin sayamayacağı, kısmen dahi kuşatamayacağı yahut ulaşamayacağı ya da O’na övgünün nihaî derecesine varamayacağı mutlak kemal sıfatlarının yalnız O’na ait olduğunu kabul etmektir. Şeriatın öngördüğü ibadetler, muamelat ve bunlara dair diğer hükümler, emir ve nehiyler gibi şeyler de mutlak adalettir. Bunlarda herhangi bir şekilde zulüm ve haksızlık yoktur. Aksine bütün bunlar son derece hikmetli ve muhkemdir. Aynı şekilde iyi ve kötü amellere verilecek karşılıkların hepsi de adalettir. “De ki: Kimin şahitliği en büyüktür. De ki: Allah...”(el-En’âm, 6/19)
Buna göre Allah’ın tevhidi, dini ve amellere tespit ettiği karşılıkların verilmesi hususları, en ufak bir şüpheyi taşımayacak şekilde sabit olmuştur ve bunlar, hakikatlerin en büyüğü ve en açık olanıdır. Allah buna dair sayılamayacak ve hesap edilemeyecek kadar kat’i delil ve belgeyi ortaya koymuştur.
Bu âyet-i kerimede ilim ve ilim adamlarının fazileti de ortaya çıkmaktadır. Çünkü Allah sair insanlar arasından özellikle onları zikretmiş ve onların şahitliklerini kendisinin ve meleklerin şahitliği ile birlikte söz konusu etmiş, ilim adamlarının şahitliğini Allah’ın tevhidine, dinine, amellerin karşılığının verileceğine dair en büyük delil ve belgeler arasında değerlendirmiş, böylece mükelleflerin bu adil ve doğru şahitliği kabul etmeleri gerektiğini vurgulamıştır. Yine bunun kapsamında ilim adamlarının adil oldukları, diğer insanların onlara tabi oldukları, ilim adamlarının ise kendilerine uyulması gereken önderler oldukları ortaya konmaktadır. Bu ise değeri ve kadri tespit edilemeyecek kadar büyük bir fazileti, şerefi ve üstün bir mevkiyi ifade eder.
Allah tự xác nhận rằng chính một mình là Thượng Đế đáng được thờ phượng, không có bất cứ Thượng Đế nào đích thực khác ngoài Ngài. Điều đó đã được chứng minh bởi biết bao bằng chứng từ Kinh Sách và từ vũ trụ bao la của Ngài, đồng thời điều đó đã được giới Thiên Thần và giới 'Ulama (học giả) thông thạo kiến thức đồng xác nhận. Tất cả họ đã xác nhận Tawhid (giáo lý độc tôn Allah) vĩ đại dựa theo tạo hóa và định luật của Allah. Đúng là không có Thượng Đế đích thực nào ngoại trừ Đấng Oai Nghiêm, Đấng mà không có bất cứ thứ gì gì chiến thắng được Ngài, Ngài luôn sáng suốt trong tạo hóa, chi phối, điều hành và định đoạt.
Uzvišeni Allah svjedoči da je samo On istinski bog i da samo On zaslužuje da bude obožavan. To Njegovo svjedočenje ogleda se u Njegovim objavljenim (kur'anskim) i stvorenim (kosmičkim) ajetima (znakovima), koji ukazuju na Njegovu božanstvenost. I meleki to svjedoče, kao i učeni, svojim objašnjavanjem monoteizma i pozivanjem njemu. Svi oni svjedoče najveličanstvenijoj stvari, a to je Allahova jednoća i pravda u stvaranju i određivanju. Nema boga osim Njega, Silnoga, Kojeg niko ne može nadvladati, Koji mudro stvara, uređuje i propisuje.
Allah testifies that He alone is worthy of worship based on the legislative and universal signs indicating His divinity. The angels and people of knowledge also testify to this, by declaring and calling to His Oneness. They testified to the greatest thing anyone can testify to; the absolute right of Allah to be worshipped, and the perfect justice in His creation and sacred law. This is the greatest thing that anyone can testify to. There is no god but Him, the Mighty who can never be overpowered and the one who is Wise in His creation, planning and legislation.
Allah atteste qu’Il est le Dieu (`al-`ilâhu) méritant d’être adoré à l’exclusion de toute autre divinité, en raison des signes religieux et temporels qui indiquent Sa Divinité. Les anges attestent également de cela, de même que les gens de science en attestent lorsqu’ils enseignent le monothéisme et appellent à le professer. Ils attestent donc du plus éminent objet d’attestation qui est la proclamation de l’Unicité d’Allah et ils affirment que Sa justice règne sur Sa création et régit Ses prescriptions religieuses. Point de divinité hormis Lui. Il est le Puissant à qui personne ne tient tête, le Sage dont la Sagesse se manifeste dans Sa création, Sa gestion de l’Univers et Sa religion.
Allah bersaksi bahwasanya Dialah ilah yang berhak disembah, tanpa selain-Nya. Hal itu didasarkan pada ayat-ayat syariat (Al-Qur`ān) dan ayat-ayat kauniah yang menunjukkan ketuhanan-Nya. Kesaksian itu juga diberikan oleh para malaikat, juga diberikan oleh orang-orang yang berilmu dengan cara memberikan penjelasan tentang keesaan Allah (tauhid) dan menyerukannya kepada manusia. Mereka memberikan kesaksian terbesar, yaitu kesaksian tentang keesaan Allah -Ta'ālā- dan keadilan-Nya dalam menciptakan makhluk-Nya dan menetapkan syariat-Nya. Tidak ada tuhan yang berhak disembah selain Dia Yang Mahaperkasa, yang tidak terkalahkan oleh siapa pun, lagi Mahabijaksana dalam menciptakan makhluk-Nya, mengaturnya dan menetapkan syariat-Nya.
Allah, Kendisinden başka ibadete layık hiçbir hak ilah olmadığına şahitlik eder. Bu da O'nun ilahlığına delalet eden şeri ve kevnî ayetler iledir. Melekler ve adaleti ayakta tutan ilim sahipleri de bunu açıklamaları ve tevhide davet etmeleri ile şahittirler. Aynı şekilde şahitlik edilecek en yüce şey olan Allah'ın tevhidine (birliğine) ve O'nun yaratmasında ve şeriatinde adalet ile kaim olduğuna da şahitlik ederler. O'ndan başka (hak) ilah yoktur. O, yücedir, kimse O’na üstün gelemez. O, yaratmasında, düzenlemesinde ve şeriat kılmasında hikmetlidir.
Sesungguhnya agama yang diterima di sisi Allah ialah Islam, yaitu ketundukan kepada Allah semata dengan menunjukkan ketaatan dan kepasrahan kepada-Nya melalui ibadah dan keimanan kepada semua rasul hingga rasul penutup, Muhammad -ṣallallāhu 'alaihi wa sallam- yang menjadi penutup seluruh risalah sehingga tidak ada syariat yang bisa diterima kecuali syariatnya. Tidaklah orang-orang Yahudi dan Nasrani itu berselisih paham dan berpecah belah tentang agama mereka kecuali setelah mereka mendapatkan pengetahuan tentang hal itu karena dorongan rasa dengki dan rakus terhadap kekayaan duniawi. Barang siapa yang kafir kepada ayat-ayat Allah yang diturunkan kepada Rasul-Nya, sesungguhnya Allah Mahacepat penghitungan-Nya bagi orang yang kafir kepada-Nya dan mendustakan rasul-rasul-Nya.
Allah katındaki makbul olan din; ancak İslam'dır. İslam, itaat ile sadece Allah'a boyun eğmek, kulluk ile O'na teslim olmaktır. Aynı şekilde peygamberlerin sonuncusu olan Muhammed -sallallahu aleyhi ve sellem-'e kadar resullerin tamamına iman etmektir. Allah, Muhammed -sallallahu aleyhi ve sellem- ile geçmiş dinleri sona erdirmiştir. O'nun şeriatinden başkasını kabul etmez. Yahudi ve Hristiyanlar, kendilerine ilim geldikten sonra ve ancak kendilerine hüccet ikame edildikten sonra, dinlerinde gruplar ve fırkalar olarak ayrıldılar. Kim, Allah’ın, peygemberlerine indirdiği ayetlerini inkâr ederse şüphesiz Allah, inkâr edenlerin ve peygamberlerini yalanlayanların hesabını çok seri bir şekilde görendir.
The God of the universe is the One and only God and He likes justice. This assertion is made in all the revealed scriptures which are still in their original form. The vast universe run by its Master through His unseen agents, the angels, is exactly what it ought to be and as perfect as it can be. According to established knowledge, the universe seems to be a completely unitary system. This would indicate that it has a single Planner. Moreover, everything in the universe being in its right place is a proof that its Lord loves justice and righteousness rather than injustice and wrongdoing. Then how can God, who has maintained justice in the vaster universe, allow injustice in human matters? Each and every part of the universe is in a complete state of ‘surrender’, that is, all its functions are performed in accordance with the appointed plan of God. Exactly the same performance is required of man. Man must recognize his Lord and mould his life in accordance with God’s plan. Making anyone else, save God, the centre of his attention or nurturing the thought that God’s judgement can be based on anything other than justice is inconceivable in the present universe.
In verità, la religione accettata presso Allāh è l'Islām, e consiste nella sottomissione ad Allāh l'Unico, tramite l'obbedienza, la sottomissione, l'adorazione e la fede in tutti i profeti, fino all'ultimo di essi, Muħammed (Pace e benedizione di Allāh sia con loro), colui tramite il quale Allāh portò a termine le Sue Rivelazioni; Che non venga accettata altra legge all'infuori della Sua. La divergenza tra Ebrei e Nazareni nelle loro dottrine religiose e la loro separazione in varie fazioni avvenne solo dopo che giunse loro la conoscenza, a causa della loro invidia e del loro attaccamento alla vita. Quanto a colui che rinnega i segni rivelati da Allāh al Suo Messaggero, in verità Allāh è rapido nel saldare i conti.
Tunay na ang relihiyong tinatanggap sa ganang kay Allāh ay ang Islām. Ito ay ang pagpapaakay kay Allāh lamang sa pamamagitan ng pagtalima at pagsuko sa Kanya sa pamamagitan ng pagkaalipin [sa Kanya] at pananampalataya sa mga sugo sa kalahatan hanggang sa pangwakas sa kanila na si Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – na winakasan ni Allāh sa pamamagitan niya ang mga pasugo, kaya hindi tinatanggap ang iba pa sa Batas niya. Hindi nagkaiba-iba ang mga Hudyo at ang mga Kristiyano sa relihiyon nila at nagkahati-hati sa mga pangkatin at mga lapian maliban nang matapos na nailatag sa kanila ang katwiran sa pamamagitan ng dumating sa kanila na kaalaman, dahil sa inggit at dahil sa sigasig sa kamunduhan. Ang sinumang tatangging sumampalataya sa mga tanda ni Allāh na pinababa sa Sugo Niya, tunay na si Allāh ay mabilis ang pagtutuos sa sinumang tumangging sumampalataya sa Kanya at nagpasinungaling sa mga sugo Niya.
La religión aceptada por Al-lah es el Islam, que consiste en someterse a Él por medio de la obediencia y entregarse a Él sirviéndole. Consiste también en creer en todos los mensajeros hasta Mujámmad, el Sello de los Profetas, con quien Al-lah concluyó el envío de mensajeros celestes. Al-lah no aceptará otra legislación que la del Islam. Los judíos y los cristianos comenzaron a disputarse la religión y se dividieron en sectas, luego de que el conocimiento hubo establecido el argumento de Al-lah en contra de ellos. Estas disputas estaban motivadas por la envidia y el apetito por el mundo terrenal. Si alguien no cree en las aleyas de Al-lah reveladas a Su Mensajero, que sepa que Al-lah es rápido en pedir cuentas a aquellos que no creen en Él y desmienten a Sus mensajeros.
Islam je jedina vjera koja je kod Allaha prihvaćena. Islam predstavlja predanost jedino Allahu, pokornost Njemu i obožavanje samo Njega, a zatim vjerovanje u sve poslanike do Muhammeda, sallallahu alejhi ve sellem, kojim je Allah zapečatio objave, i mimo čijeg vjerozakona nijedan neće biti primljen. Jevreji i kršćani su se razišli oko svoje vjere i u skupine rasparčali nakon što je nad njima uspostavljen dokaz kroz znanje koje je do njih došlo. Rasparčali su se iz zavisti i želje za dunjalukom. Ko uznevjeruje u Allahove ajete koje je objavio Svom Poslaniku – pa, Allah će, doista, brzo obračunati onoga ko u Njega uznevjeruje i Njegove poslanike u laž utjera.
La religion acceptée par Allah est l’Islam, qui consiste à se soumettre et à s’asservir à Lui. Il consiste aussi à croire en tous les messagers jusqu’à leur Sceau Muħammad par lequel Allah scella l’envoi des messages célestes. Allah n’acceptera donc pas d’autre Législation que celle de l’Islam.
Les juifs et les chrétiens n’ont divergé dans leur religion et ne se sont divisés en sectes qu’après que la science religieuse qui leur parvint ait établi l’argument d’Allah contre eux. Cette divergence était motivée par l’envie et l’avidité pour le bas monde. Si quelqu’un mécroit aux versets d’Allah révélés à Son Messager, qu’il sache qu’Allah est prompt à demander des comptes à ceux qui mécroient en Lui et démentent Ses messagers.
The acceptable path in Allah’s sight is Islam, the path of surrendering: devotion of all good actions to Allah alone, submission to Him in servitude and acceptance of all messengers, including the final messenger Muhammad (peace be upon him) with whom revelations came to an end, and after whom no sacred laws will remain valid except his. The Jews and Christians only split up into various groups and sects, after evidence was established against them in the form of knowledge that had come to them, because of envy and greed for the world. Yet for whoever denies the verses of Allah revealed to His Messenger, Allah is quick in taking to account those who disbelieve in Him and His messengers.
Din دین and Islam اسلام : An Explanation of the Two words:
The word, Din (دین) has more than one meaning in the Arabic language, one of them being 'the way'. In the terminology of the Qur'an, the word, Din دین is used to stand for principles and injunctions which are common to all prophets (علیہم السلام) from Sayyidna Adam (علیہ السلام) to the last of the prophets, Sayyidna Muhammad al-Mustafa ﷺ . The words, 'shari'ah (شریعہ) or 'al-minhaj' (المنھاج) or the word, 'madhhab' (مذھب) from among the later-day terms, are used to cover subsidiary injunctions, which have been different during different ages and different communities. The Holy Qur'an says:
شَرَعَ لَكُم مِّنَ الدِّينِ مَا وَصَّىٰ بِهِ نُوحًا
Allah made you follow the same religion with which He bound Nuh (and other prophets) - 42:13.
This tells us that the دین din of all our blessed prophets (علیہم السلام) was one and the same, that is, belief in the most perfect Being and Attributes of Allah, in His being free of all shortcomings and- that He alone is worthy of worship, believing in this from the depth of one's heart and confirming it verbally; belief in the Day of Judgment, in the final reckoning of deeds, the reward and the punishment and in Paradise and Hell and in every prophet and messenger sent by Him and in all command-ments and injunctions brought by them, believing all this in one's heart and confirming such belief verbally as well.
Now the real meaning of the word, اسلام Islam is to submit oneself to Allah and be obedient to His commands. Given this meaning, those who believed in the prophets and messengers of their time and were obedient to the commands of Allah they brought to them, were all entitled to be called Muslims, and their religion was Islam. It was in this sense of the word that Sayyidna Nuh (علیہ السلام) said: وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِين I have been commanded that I be from among the Muslims 10:72) and therefore, Sayyidna Ibrahim (علیہ السلام) described himself and his community as Muslims when he said: رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ (Our Lord, make us Muslims, the submitting ones to Thee, and from our progeny a community of Muslims submitting to Thee - 2:128). And it was in this very sense of the word that the disciples of Sayyidna 'Isa (علیہ السلام) said: وَاشْهَدْ بِأَنَّا مُسْلِمُونَ (And bear witness that we are Muslims - 3:52)
Sometimes this word is applied particularly to the din دین and Shari` ah, the religion and the law brought finally by the last among the prophets, Sayyidna Muhammad al-Mustafa ﷺ This law abrogated all previous ways in religion and this shall sustain right through the Day of Judgment. Given this meaning of the word Islam, it becomes particular to the religion brought by the prophet of Islam and to the large community of his followers. In a well-known hadith of Jibra'il (علیہ السلام) ، the Holy Prophet ﷺ has explained Islam in this very manner.
The word, الاسلام 'Al-Islam' as it appears in the verse here carries the likelihood of both meanings. If the first meaning is taken, it would mean that the only religion -acceptable with Allah is Islam, that is, becoming obedient in complete submission to the commands of Allah, believing in all prophets of all times and in whatever commandments they brought, by acting accordingly. Although, the religion brought by Hadhrat Muhammad ﷺ has not been specially identified here, yet, in pursuance of the general rule, once the last among the line of prophets had been sent, the belief and practice of all injunctions he brought becomes binding, and inclusive under this rule. As such, the outcome will be that the religion acceptable during the period of Sayyidna Nuh (علیہ السلام) was what he brought; during the period of Sayyidna Ibrahim (علیہ السلام) ، what he brought. Similarly, the Islam of the period of Sayyidna Musa was what came in the form of the tablets of Torah and the teachings of Moses and the Islam of the period of Sayyidna ` Isa (علیہ السلام) was what came as Injil and the teachings of Jesus (علیہ السلام) ، At the end of this chain of prophets, the Islam of the period of Sayyidna Muhammad ﷺ the last among the prophets (علیہم السلام) ، shall be what took shape on the pattern given by the Qur'an and Sunnah.
Now if we take the second meaning of Islam, that is, the Sharl'ah the way and law brought by the last of the prophets the verse would come to mean that in this period of time only that religion of Islam which is true to the teachings of the noble Prophet ﷺ is the one acceptable. No doubt, previous religions too, during their age of currency, were known as Islam, but they are now abrogated. So, the end-result is the same both ways, that is, during the age of every prophet, the religion acceptable in the sight of Allah is that particular Islam which conforms to the revelation and teachings credited to that prophet. No religion, other than this, even if it be a previously abrogated one, is acceptable and certainly not deserving of being called "Islam" at a later stage. The Shari` ah of Sayyidna Ibrahim (علیہ السلام) was the Islam of his times. When the time of Sayyidna Musa (علیہ السلام) came, the abrogated laws of that code did not remain the Islam of his time. Similarly, any laws of Moses (علیہ السلام) abrogated during the time of Sayyidna ` Isa (علیہ السلام) were not to be labeled as Islam any more. It is exactly like this when laws and injunctions of previous religious codes were abrogated during the time of the Last of the prophets ﷺ ، they no more remained valid as Islam. Therefore, whatever meaning of Islam is taken, general or particular, in relation to the community being addressed by the Holy Qur'an, the outcome of both is nothing but that, following the appearance of the noble Prophet ﷺ ، the only religion which shall be deserving of the Surah 'Al-` Imran 3.18-19 name, Islam, will be the one that conforms to the قُرآن and the teachings of the blessed recipient of revelations and that alone shall be acceptable in the sight of Allah. Since no other religion is acceptable to Allah, it cannot become a source of salvation either. This subject has appeared in the Holy Qur'an in many verses separately. The exact words used in one such verse are: وَمَن يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَن يُقْبَلَ مِنْهُ That is, whoever seeks a religion other than Islam, it will not be accepted from him (and what is done under its dictates shall be wasted).
Salvation in our times depends on Islam:
Even good deeds and morals from a non-Muslim are not acceptable.
These verses have very clearly hit at the root of the atheistic approach which endeavours to bracket Islam and disbelief (kufr) on the same footing in the name of tolerance preached by Islam, thereby claiming that every faith of the world Judaism, Christianity, even paganism can each become the source of salvation, on condition that its followers perform good deeds and observe good morals. This is a veiled attempt to demolish a principle of Islam and to prove that reality Islam is nothing of substance. It is something limpid and imaginary which could be moulded to fit into whatever religion one chooses, even if it is kufr or disbelief The verses of the Holy Qur'an, those appearing here and a large number of others, have very explicitly stressed that the light and darkness cannot be the same. Similarly, it is grossly absurd and impossible that Allah would like disobedience to and rebellion against Him just as He likes obedience and submission. Whoever denies even one basic principle of Islam, he is, without any shadow of doubt, a rebel to Allah and the enemy of how impressing he may appear in his other deeds and formal morality. Salvation in the Hereafter depends, first of all, on obedience to Allah and His Messenger. Whoever remains deprived of it, not one of his deeds is credible. The Holy Qur'an says for such people:
فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا
We shall not assign weight to their deeds on the Day of Judgment - 18:105.
In verse 19: وَمَا اخْتَلَفَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ after declaring that 'the religion in the sight of Allah is Islam', the text moves on to explain why the people of the Book went about disputing the prophethood of Sayyidna Muhammad ﷺ ، and challenging Islam as false. They did this, not because they had any doubts in this connection for they knew the truth of the matter through their own scriptures, but because they were scared of losing their ground against 'Muslims. So, it was their malice towards Muslims, their love for power and influence and their arrogant self-image as traditional leaders which drove them to these altercations.
Finally, it was said: وَمَن يَكْفُرْ بِآيَاتِ اللَّـهِ فَإِنَّ اللَّـهَ سَرِيعُ الْحِسَابِ that is, 'whoever denies the verses of Allah (as the people of the Book did), then, Allah is swift at reckoning'. The swiftness of this reckoning can be well imagined as it starts initially soon after death when man passes into the state known as 'barzakh برزخ '. But the detailed accounting for one's deeds shall take place on the Day of Judgment when he will have to account for his doings in the minutest detail. Then, the penchant for disputing truth will be exposed. The people who denied the truth will discover their worth and the punishment it calls for shall become known to them.
Quả thật, tôn giáo được Allah chấp nhận chỉ có Islam, bởi Islam là thần phục Allah duy nhất bằng cách hành đạo theo lệnh Ngài, chấp nhận thờ phượng riêng Ngài, có đức tin nơi tất cả Thiên Sứ của Ngài, trong đó, Thiên Sứ cuối cùng là Muhammad, một vị Thiên Sứ được Allah dùng làm dấu ấn kết thúc việc thiên khải cho nhân loại. Allah không chấp nhận bất cứ giáo luật nào ngoài Islam. Việc tranh cãi và chia rẻ trong nội bộ Do Thái và Thiên Chúa thành nhiều phe nhóm xảy ra sau khi họ nhận được bằng chứng bằng kiến thức vốn có, nhưng do lòng ganh tỵ và đam mê cuộc sống trần gian mà họ không chấp nhận Islam. Đối với ai không chấp nhận những gì được thiên khải cho Muhammad thì Allah sẽ sớm thanh toán đối với những ai phủ nhận Ngài và Thiên Sứ của Ngài.
"Sesungguhnya agama (yang diridhai) di sisi Allah hanyalah Islam. Tiada berselisih orang-orang yang telah diberi al-Kitab kecuali sesudah datang pengetahuan kepada mereka, karena ke-dengkian (yang ada) di antara mereka. Barangsiapa yang kafir terhadap ayat-ayat Allah, maka sesungguhnya Allah sangat cepat hisabNya." (Ali Imran: 19).
(19) Allah تعالى memberitakan, ﴾ إِنَّ ٱلدِّينَ عِندَ ٱللَّهِ ﴿ "Sesungguh-nya agama (yang diridhai) di sisi Allah" maksudnya, agama yang mana Allah tidak memiliki agama selainnya dan tidak pula diterima se-lainnya adalah ﴾ ٱلۡإِسۡلَٰمُۗ ﴿ "Islam," yang artinya ketundukan kepada Allah semata, secara lahir maupun batin dengan apa yang disyariat-kanNya melalui lisan rasul-rasulNya. Allah تعالى berfirman,
﴾ وَمَن يَبۡتَغِ غَيۡرَ ٱلۡإِسۡلَٰمِ دِينٗا فَلَن يُقۡبَلَ مِنۡهُ وَهُوَ فِي ٱلۡأٓخِرَةِ مِنَ ٱلۡخَٰسِرِينَ 85 ﴿
"Barangsiapa mencari agama selain agama Islam, maka sekali-kali tidaklah akan diterima (agama itu) dari padanya, dan dia di akhirat ter-masuk orang-orang yang rugi." (Ali Imran: 85).
Maka barangsiapa yang beragama dengan selain agama Islam, maka hakikatnya ia tidak beragama untuk Allah. Karena ia tidak menempuh jalan yang disyariatkanNya melalui lisan rasul-rasul-Nya.
Kemudian Allah تعالى memberitakan bahwasanya ahli kitab mengetahui hal itu, dan mereka berselisih dan menyimpang dari-nya hanya karena keras kepala dan kedengkian, sebab jika bukan karena itu, maka sesungguhnya telah datang kepada mereka ilmu, yang mengharuskan tidak terjadinya perselisihan bahkan yang mengharuskan mereka memasuki agama yang sebenarnya. Kemu-dian setelah datang Nabi Muhammad ﷺ kepada mereka, maka mereka mengetahuinya dengan sebenar-benarnya, akan tetapi ke-dengkian, kezhaliman, dan kekufuran kepada ayat-ayat Allah telah menghalangi mereka dari mengikuti kebenaran.﴾ وَمَن يَكۡفُرۡ بِـَٔايَٰتِ ٱللَّهِ فَإِنَّ ٱللَّهَ سَرِيعُ ٱلۡحِسَابِ ﴿ "Barangsiapa yang kafir terhadap ayat-ayat Allah, maka sesungguhnya Allah sangat cepat hisabNya." Maksudnya, hendaklah mereka menunggu hal tersebut, karena itu semua pasti akan tiba, dan Allah akan membalas mereka semua menurut apa yang telah mereka kerjakan.
19- Şüphesiz Allah katında din İslâmdır. Kendilerine Kitap verilenler ancak kendilerine ilim geldikten sonra aralarındaki kıskançlıktan dolayı ayrılığa düştüler. Kim Allah’ın âyetlerini inkâr ederse muhakkak Allah hesabı pek çabuk görendir.
19. “Şüphesiz Allah katında din İslâmdır.” Yüce Allah, katında kendisinden başka gerçek dinin bulunmadığı ve kendisinden başkasının makbul sayılmayacağı dinin İslam olduğunu haber veriyor. İslâm ise zahiren ve batınen Allah’ın peygamberleri vasıtası ile teşrî buyurduğu şekilde yalnızca Allah’a boyun eğmektir. Yüce Allah şöyle buyurmaktadır:“Kim İslâm’dan başka bir din ararsa o, ondan asla kabul olunmaz ve o, âhirette zarara uğrayanlardan olur.”(Âl-i İmran, 3/85)Buna göre İslâm dininden başka bir dine bağlanan kimse gerçekte Allah’a boyun eğmemiş olur. Çünkü o, Allah’ın peygamberi vasıtası ile teşrî buyurduğu yolu izlememektedir.
Daha sonra Yüce Allah, Kitap ehlinin bunu bildiklerini, onların inat ederek ve kıskançlıkları sebebi ile anlaşmazlığa düşüp bu doğru yoldan saptıklarını haber vermektedir. Çünkü anlaşmazlığa düşmemelerini gerektiren ve gerçek dine bağlı kalmalarını ön gören bilgi onlara ulaşmıştır. Diğer taraftan Muhammed sallallahu aleyhi ve sellem de onlara peygamber olarak geldiğinde onu tam olarak tanıdılar. Kıskançlık, haksızlık ve Allah’ın âyetlerini inkara sapmaları, onları hakka uymaktan alıkoydu.“Kim Allah’ın âyetlerini inkâr ederse muhakkak Allah hesabı pek çabuk görendir.” O halde artık bunu beklesinler, şüphesiz ki o gün gelecektir ve Allah dünyada yaptıklarının karşılığı ile onları cezalandıracaktır.
Nếu chúng tranh luận với Ngươi - hỡi Thiên Sứ - về Chân Lý đã thiên khải cho Ngươi, Ngươi hãy trả lời chúng: Ta và những ai theo Ta đã nạp mình phủ phục Allah. Và Ngươi hãy nói - hỡi Thiên Sứ - với đám dân Kinh Sách và những người thờ Đa Thần: Các ngươi có chấp thuận phủ phục Allah và tuân theo những gì được Ta mang đến hay không? Nếu chúng chấp nhận phủ phục Allah và tuân thủ theo giáo luật của Ngươi thì chúng quả thật đã chọn đúng chỉ đạo và nếu chúng ngoảnh mặt không chịu qui phục thì bổn phận của Ngươi chỉ là truyền đạt lời mặt khải mà Người đã được giao. Allah Tối Cao thấy rõ mọi việc làm của đám nô lệ của Ngài và Ngài sẽ tưởng thưởng họ một cách thỏa đáng.
If they argue with you, O Messenger, about the truth that has been revealed to you, then say to them in reply, ‘I and the believers who follow me have submitted to Allah’. Also, say, O Messenger, to the People of the Scripture and the idolaters, ‘Do you submit to Allah sincerely, following what I have brought?’ If they submit to Allah and follow your sacred law, then they are on the path of guidance. If they turn away from Islam, then your duty is only to give your message to them; then Allah will decide about them. He watches His servants and will reward them according to their actions.
"Kemudian jika mereka mendebat kamu (tentang kebenaran Islam), maka katakanlah, 'Aku menyerahkan diriku kepada Allah, dan (demikian pula) orang-orang yang mengikutiku.' Dan kata-kanlah kepada orang-orang yang telah diberi al-Kitab dan kepada orang-orang yang ummi, 'Apakah kamu (mau) masuk Islam?' Jika mereka masuk Islam, sesungguhnya mereka telah mendapat petun-juk, dan jika mereka berpaling, maka kewajiban kamu hanyalah menyampaikan (ayat-ayat Allah). Dan Allah Maha Melihat akan hamba-hambaNya." (Ali Imran: 20).
(20) Ketika Allah menjelaskan bahwa agama yang benar di sisiNya hanya Islam, dan ahli kitab itu telah berdialog dengan Nabi ﷺ dengan perdebatan, dan hujjah telah tegak atas mereka, tetapi mereka membangkang terhadapnya, maka Allah memerintahkan kepada NabiNya pada kondisi itu agar berkata dan memberitakan bahwasanya ia telah berserah diri lahir maupun batin kepada Allah, dan bahwa orang-orang yang mengikutinya juga tetap sepakat dengannya dalam ketundukan yang tulus. Dan agar beliau berkata kepada manusia seluruhnya, dari ahli kitab dan orang-orang yang ummi -orang-orang yang tidak memiliki kitab dari bangsa Arab- dan selain mereka bahwa apabila mereka berserah diri, maka mereka berada di atas jalan yang lurus, petunjuk, dan kebenaran. Dan apabila kalian berpaling, maka perhitungan kalian hanya pada Allah, sedang saya tidak memiliki tugas kecuali menyampaikan saja, dan telah saya sampaikan kepada kalian dan telah saya tegak-kan hujjah atas kalian.
S’ils te contredisent ô Messager au sujet de la vérité qui t’a été révélée, réponds-leur en disant: Moi ainsi que les croyants qui m’ont suivi sommes entièrement soumis à Allah. Dis, ô Messager, aux Gens du livre et aux polythéistes: Vous êtes-vous exclusivement soumis à Allah et suivez-vous ce que j’apporte ?
S’ils se soumettent à Allah et suivent ta Législation, ils empruntent alors la voie de la guidée, mais s’ils se détournent de l’Islam, tu n’es chargé que de leur faire parvenir la révélation. La suite est du ressort d’Allah, car Il voit ce que font Ses serviteurs et Il rétribuera chacun selon ce qu’il a œuvré.
Apabila mereka mendebatmu -wahai Rasul- tentang kebenaran yang diturunkan kepadamu maka jawablah mereka dengan mengatakan, “Aku dan orang-orang mukmin yang mengikutiku berserah diri kepada Allah -Ta'ālā-.” Dan katakanlah -wahai Rasul- kepada Ahli Kitab dan orang-orang musyrik, “Apakah kalian mau berserah diri kepada Allah secara ikhlas dan mau mengikuti agama yang kubawa?” Jika mereka mau berserah diri kepada Allah dan mengikuti syariatmu, berarti mereka telah mengikuti jalan yang benar. Tetapi jika mereka berpaling dari Islam, maka tugasmu hanyalah menyampaikan risalah yang engkau bawa, dan urusan mereka dikembalikan kepada Allah. Dia Maha Melihat kondisi hamba-hamba-Nya dan akan memberikan balasan kepada setiap orang menurut perbuatannya masing-masing.
The Surah began with the confirmation of Divine Oneness and the refutation of Trinity. Answered here are argumentations in which the disbelievers and deniers among the people of the Book persist - even after the truth of Islam has been proved conclusively. The advice against such ongoing. and unnecessary disputations is that the acceptance or rejection of disputers should be of no use to a believer who simply has to declare that he and those with him have entered the fold of Islam being in no doubt about its truth. The Holy Prophet ﷺ was entrusted with the mission of calling the people of the Book, the Jews and Christians, and the disbelievers of Arabia to submit to Allah and embrace Islam which will be for their own good for they will be on the right path. In case they continue to maintain their hostile attitude, the Holy Prophet ﷺ has been comforted here by saying that his duty is only limited to conveying the message of Allah and His commandments. That the message does not seem to get across to them, as they elect to reject rather than accept, should really not be a matter of concern for him. This is something Allah will take care of in His own way for He is in full sight of what His servants are doing.
Ey Peygamber! Sana indirilen hak hususunda seninle tartışmaya girerlerse onlara cevap olarak şöyle de: Allah Teâlâ'ya iman ederek ben, bana tabi olanlarla birlikte Allah'a teslim oldum. Ey Peygamber! Kitap ehline ve müşriklere deki: Sizler de Allah'a karşı ihlaslı bir şekilde ve benim getirdiklerime tabi olarak teslim oldunuz mu? Eğer onlar, Allah'a teslim olurlar ve senin şeriatine tabi olurlarsa hidayet yolunu tutmuş olurlar. Eğer onlar, İslam'dan yüz çevirirlerse senin üzerine düşen ancak kendisi ile gönderildiğin şeyi onlara tebliğ etmektir. Artık onların işi Allah'a kalmıştır. Allah Teâlâ, kullarını hakkıyla görendir. Her amel edene amel ettiği şeyin karşılığını verecektir.
Kaya kung nakipagtalo sila sa iyo, O Sugo, hinggil sa katotohanang bumaba sa iyo ay sabihin mo habang sumasagot sa kanila: "Nagpasakop ako mismo at ang sinumang sumusunod sa akin kabilang sa mga mananampalataya kay Allāh – pagkataas-taas Siya." Sabihin mo, O Sugo, sa mga May Kasulatan at mga tagapagtambal kay Allāh: "Nagpasakop ba kayo kay Allāh – pagkataas-taas Siya – bilang mga nagpapakawagas sa Kanya habang mga sumusunod sa inihatid ko?" Kung nagpasakop sila kay Allāh at sumunod sa Batas mo ay tumahak nga sila sa landas ng patnubay, at kung umayaw sila sa Islām ay walang kailangan sa iyo kundi na magpaabot ka sa kanila ng ipinasugo sa iyo at ang lagay nila ay kay Allāh sapagkat Siya – pagkataas-taas Siya – ay Nakakikita sa mga lingkod Niya.Gaganti Siya sa bawat tagagawa dahil sa ginawa nito.
Ako se budu prepirali sa tobom, o Poslaniče, oko istine koja ti je objavljena, odgovori im: "Ja i vjernici koji me slijede smo se Allahu predali. Da li ste se vi Allahu Uzvišenom predali, iskreno Mu vjeru ispovijedajući i slijedeći ono sa čim sam došao?" Pa ako se Allahu predaju i tvoj šerijat slijede, krenuli su Pravim putem, a ako se okrenu od islama – pa, na tebi je samo da im dostaviš uputu sa kojom si poslat, a Allah će ih obračunati. On, Uzvišeni, vidi Svoje robove i obračunat će svakog za djela koja je činio.
Se ti contestano, o Messaggero, riguardo la verità che ti è stata rivelata, di' in loro risposta: "Mi sono sottomesso, e così i miei seguaci, fedeli ad Allāh l'Altissimo". E di', o Messaggero, alla Gente del Libro e agli idolatri: "Vi siete sottomessi ad Allāh l'Altissimo con sincerità, seguendo ciò che vi ho comunicato?" Se si sottomettono ad Allāh e seguono la Sua dottrina, avranno seguito la Retta Via. E se sono avversi all'Islām, non devi fare altro che comunicare il messaggio, ed il loro giudizio spetta ad Allāh; Lui, l'Altissimo, è Vigile sui suoi sudditi, e ricompenserà ognuno per ciò che ha compiuto".
20- Şayet seninle münakaşaya kalkışırlarsa de ki:“Ben yüzümü/kendimi Allah’a teslim ettim, bana uyanlar da.” Kendilerine Kitap verilenlerle ümmilere de de ki: “Siz de İslâm/teslim oldunuz mu?” Eğer İslâm/teslim olurlarsa muhakkak hidâyet bulmuş olurlar. Şâyet yüz çevirirlerse artık sana düşen ancak tebliğdir. Allah kulları çok iyi görendir.
20. “Şayet seninle münakaşaya kalkışırlarsa…” Yüce Allah, nezdinde geçerli olacak gerçek dinin İslâm olduğunu beyan etmiş, Kitap ehli de Peygamber sallallahu aleyhi ve sellem ile sözlü olarak tartışmaya girişmişler, bu konuda onlara karşı susturucu deliller ortaya konulmuş, ancak onlar bu delillere karşı inatla karşı koymuşlardır. Yüce Allah bunun üzerine Peygamber’e “yüzünü” yani zahiri ve batını ile kendisini Yüce Allah’a teslim ettiğini, kendisine tabi olanların durumunun da aynı olduğunu söyleyip bunu ilan etmesini emretti. Zira onlar da bu katıksız itaat ve boyun eğme hususunda ona muvafakat etmişlerdir. Yine ona bütün insanlara, hem Kitap ehline hem de “ümmilere” yani kendilerine kitap gönderilmemiş olan Araplara ve Arap olmayanlara şöyle demesini emretmiştir: Eğer İslam/teslim olursanız, dosdoğru yol, hidâyet ve hak üzeresiniz demektir. Eğer yüz çevirecek olursanız, hesabınızı görmek Allah’a aittir. Bana düşen ancak tebliğde bulunmaktır ve ben de size tebliğimi yaptım ve delili ortaya koydum.
Si te contradicen, Mensajero, respecto a la verdad que te ha sido revelada, respóndeles: “Los creyentes que me han seguido y yo nos sometemos a Al-lah por completo.” Mensajero, di a la Gente del Libro y a los politeístas: “¿Están ustedes sometidos exclusivamente a Al-lah y siguen mi mensaje?” Si se someten a Al-lah y siguen tu Ley, estarán tomando el camino de la guía, pero si se desvían del Islam, tú no tienes más responsabilidad que hacerles llegar la revelación. Lo que pase entonces compete solo a Al-lah, ya que Él ve lo que hacen Sus siervos y Él retribuirá a cada uno según sus acciones.
En cuanto a aquellos que no creen en los argumentos que Al-lah les ha revelado, asesinan a sus profetas sin otra razón que el gusto por la injusticia y la tiranía, y matan a las personas que establecen lo que es justo señalando lo que es apropiado y condenando lo que es reprobable, anúnciales un castigo doloroso.
Onima koji ne vjeruju u Allahove dokaze koje im je poslao i koji bespravno ubijaju Njegove vjerovjesnike, i ubijaju vjernike koji ih pozivaju pravdi i dobru i odvraćaju ih od zla, nagovjesti bolnu patnju.
In verità, quanto a coloro che rinnegano Allāh portando come scuse le rivelazioni che hanno ricevuto e uccidono i Suoi profeti senza motivo, con ingiustizia e violenza, e uccidono le persone che invitano alla giustizia, che invitano al bene e dissuadono dal male, annuncia a tali miscredenti assassini una grande punizione.
Allah'ın, kendilerine indirdiği hüccetlerini inkâr edenler, peygamberlerini ancak zulüm ve düşmanlık ile haksız yere öldürürler. İnsanlardan adaleti emredenleri öldürürler. Onlar iyiliği emredip kötülükten sakındıranlardır. O katil kâfirleri elem verici bir azap ile müjdele!
21- Allah’ın âyetlerini inkâr edenlere, haksız yere peygamberleri öldürenlere ve insanlar arasında adaletle emreden kimseleri öldürenlere can yakıcı bir azabı müjdele!
22- İşte onlar dünyada da, âhirette de amelleri heder olmuş kimselerdir. Onların hiçbir yardımcıları da yoktur.
21-22. Yani Allah’ın âyetlerini inkar etmek, Allah’ın peygamberlerini yalanlamak, bütün insanlar üzerinde gerçekten en büyük hakka sahip olan ve insanlara, bütün din ve akılların ittifakla kabul ettiği bir değer olan adaleti emreden peygamberleri ve hidâyet önderlerini öldürmek gibi şerleri kendilerinde toplayanlar, işte bu büyük cinâyeti işleyenler “dünyada da âhirette de amelleri heder olmuş kimselerdir.” Bundan dolayı da can yakıcı azabı hak etmişlerdir. Allah’ın azabına karşı bunlara yardımcı olacak ve onları Allah’ın azabından kurtaracak bir kimse de yoktur.
Tunay na ang mga tumatangging sumampalataya sa mga katwiran ni Allāh na pinababa Niya sa kanila, pumapatay sa mga propeta Niya nang walang karapatan bagkus kawalang-katarungan at pangangaway lamang, at pumapatay sa mga nag-uutos ayon sa katarungan kabilang sa mga tao – na mga nag-uutos sa nakabubuti at mga sumasaway sa nakasasama – ay magbalita ka sa mga tagatangging sumampalataya na mga pumapatay na ito ng isang pagdurusang masakit.
Quả thật, những kẻ phủ nhận mọi bằng chứng từ Allah đã thiên khải đến chúng và cố tình sát hại các Nabi một cách vô lý là hành động bất công và gây hận thù; và chúng cũng sát hại cả những ai đứng lên kêu gọi công bằng, động viên mọi người làm thiện và khuyên răng mọi người từ bỏ hành động sai trái, chúng quả thật chính là một đám vô đức tin xấu xa và chắc chắn sẽ bị một sự trừng phạt đau đớn.
Chastising the Jews for Their Disbelief and for Killing the Prophets and Righteous People
This Ayah chastises the People of the Book for the transgression and prohibitions they committed by their denials in the past and more recent times, of Allah's Ayat and the Messengers. They did this due to their defiance and rejection of the Messengers, denial of the truth and refusal to follow it. They also killed many Prophets when they conveyed to them what Allah legislated for them, without cause or criminal behavior committed by these Prophets, for they only called them to the truth,
وَيَقْتُلُونَ الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ
(And kill those men who order just dealings) thus, demonstrating the worst type of arrogance. Indeed, the Prophet said,
«الْكِبْرُ بَطَرُ الْحَقِّ وَغَمْطُ النَّاس»
(Kibr (arrogance) is refusing the truth and degrading people)
This is why when they rejected the truth and acted arrogantly towards the creation, Allah punished them with humiliation and disgrace in this life, and humiliating torment in the Hereafter. Allah said,
فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ
(then announce to them a painful torment) meaning, painful and humiliating,
أُولَـئِكَ الَّذِينَ حَبِطَتْ أَعْمَـلُهُمْ فِي الدُّنْيَا وَالاٌّخِرَةِ وَمَا لَهُم مِّن نَّـصِرِينَ
(They are those whose works will be lost in this world and in the Hereafter, and they will have no helpers. ).
Those who disbelieve in Allah’s signs, which show that He alone is the Lord and the One worthy of being worshipped, kill His prophets wrongly due to hatred, and kill those who call for justice by commanding good and forbidding evil – give these murderous disbelievers news of a painful punishment.
In the earlier part of the Surah, the text mostly beamed at the Christians. In verse 20, 'those who have been given the Book' includes both Christians and Jews. Now, verses 21-22 here, talk about some of the unusual doings of Jews. Ruh al-Ma'ani while commenting on this verse reports a hadith from the Holy Prophet ﷺ as narrated by Ibn Abi Hatim ؓ . While explaining this verse, he said that Bani Isra'i1 slew forty three prophets at one and the same time. One hundred and seventy pious, elders stood up asking them to uphold justice. They slew them as well on the same day. (Bayan a1-Qura'n)
In verse 21, 'those who disbelieve the verses of Allah' refers to Jews who did not believe in the Injil انجیل and the Qur'an. 'Slay the Prophets (علیہم السلام) unjustly means that they know that they are doing so without justice. 'Those who bid justice' are people who teach moderation in deeds and morals.
Because of this whole set of their terrible deeds, verse 22 says that all their good deeds have gone waste both here and there, and when they are punished, they will find no one to assist them.
Quant à ceux qui mécroient aux arguments qu’Allah leur a révélés, assassinent Ses prophètes sans autre raison que leur goût de l’injustice et de la tyrannie, et tuent les gens qui enjoignent aux autres la justice, c’est-à-dire ceux qui ordonnent ce qui est convenable et en défendent ce qui est blâmable, annonce-leur un châtiment douloureux.
"Sesungguhnya orang-orang yang kafir kepada ayat-ayat Allah dan membunuh para nabi tanpa hak (alasan yang benar) dan membunuh orang-orang yang menyuruh manusia berbuat adil, maka gembirakanlah mereka bahwa mereka akan menerima siksa yang pedih. Mereka itu adalah orang-orang yang lenyap (pahala) amal-amalnya di dunia dan akhirat, dan mereka sekali-kali tidak memperoleh penolong." (Ali Imran: 21-22).
(21-22) Maksudnya, orang-orang yang mengumpulkan ke-jahatan-kejahatan ini; kufur kepada ayat-ayat Allah, mendustakan rasul-rasul Allah, dan kejahatan terbesar terhadap makhluk yang paling agung, yang benar-benar paling agung di atas semua makh-luk, yaitu para rasul dan para pemimpin petunjuk, yang memerin-tahkan manusia dengan keadilan yang disepakati oleh agama dan akal, maka mereka itu, telah ﴾ حَبِطَتۡ أَعۡمَٰلُهُمۡ فِي ٱلدُّنۡيَا وَٱلۡأٓخِرَةِ ﴿ "lenyap (pahala) amal-amalnya di dunia dan akhirat," dan mereka berhak me-nerima siksaan yang pedih, dan mereka tidak memiliki penolong dari siksaan Allah dan tidak pula memiliki penyelamat dari hukum-anNya.
Sesungguhnya orang-orang yang kafir kepada ayat-ayat Allah yang Dia turunkan kepada mereka, membunuh nabi-nabi mereka tanpa hak, yakni secara kejam dan semena-mena, dan membunuh orang-orang yang menyerukan keadilan, yakni yang melakukan amar makruf dan nahi mungkar, berikanlah kabar gembira kepada orang-orang kafir yang haus darah itu akan adanya azab yang pedih.
Pour ceux qui possèdent ces caractéristiques, qu’ils sachent que leurs œuvres sont annulées et qu’ils ne peuvent en tirer profit dans le bas monde ni dans l’au-delà, faute d’avoir cru en Allah.
Ils n’auront pas de secoureur capable d’éloigner d’eux le châtiment.
Orang-orang semacam itu telah menggugurkan (pahala) amalnya. Oleh sebab itu, mereka tidak akan mendapatkan manfaatnya, baik di dunia maupun di akhirat karena mereka tidak beriman kepada Allah, dan mereka tidak akan mendapatkan penolong yang dapat melindungi mereka dari azab Allah.
The call of the Quran is the call of the same true version of Islam, the religion of submission to God, as was revealed to all the other prophets. Those who deny this do so, not because its truth is not clear to them, but because of their own sense of superiority. Acknowledging its veracity amounts, as they see it, to accepting the intellectual superiority of the proponent of the Quran. And their jealousy and arrogance do not allow of such an acknowledgement. Instead of accepting the truth, they want to exterminate the dayee himself. However, this is not possible in this world of God. All their plans to censor the dayees’ words will fail, and when God’s scales of justice are put in place, they will see that those actions, which had given them the conviction of securing success and salvation, are quite without value. True argument is one of God’s signs. One who does not bow to a true argument, fails to bow to God. Such dissenters will enter the next world divested of all support.
Aquellos que posean estas características, sepan que sus obras serán vanas y no les serán útiles ni en este mundo ni en el Más Allá, por no haber creído en Al-lah. No tendrán a nadie capaz de ayudarlos a evitar el castigo.
Onima koji pri sebi imaju navedena svojstva poništena su dobra djela, i od njih neće imati koristi ni na dunjaluku ni na ahiretu, jer u Allaha nisu vjerovali. Oni na Sudnjem danu neće imati pomagača koji bi od njih patnju odagnao.
İşte bu vasıflar ile vasıflananlar var ya onların amelleri boşa gitmiştir. Onlar, Allah'a iman etmemeleri sebebi ile amellerinden dünyada ve ahirette hiçbir şekilde istifade edemezler. Azabı kendilerinden savacak olan bir yardımcıları da yoktur.
Quanto a coloro che possiedono queste caratteristiche, vane sono le loro azioni e non trarranno profitto da esse né in questa vita né nell'Aldilà, a causa della loro mancanza di fede in Allāh, e non avranno intercessori che li salvino dalla punizione.
The actions of those who do such things are wasted and will not be of any benefit to them, neither in this world nor the Afterlife, due to their lack of faith. There will be no one to protect them from the punishment.
Ang mga nailalarawan na iyon sa mga katangiang iyon ay nawalang-saysay nga ang mga gawa nila kaya hindi sila nakikinabang sa mga ito sa Mundo ni sa Kabilang-buhay dahil sa kawalan ng pananampalataya nila kay Allāh. Walang ukol sa kanila na anumang mga tagapag-adyang magsasanggalang sa kanila sa pagdurusa.
Những ai có thuộc tính như đã miêu tả thì mọi việc làm thiện tốt của họ sẽ vô giá trị, chúng không giúp ích được gì cho họ ở trần gian lẫn Đời Sau bởi họ đã không có đức tin nơi Allah, và họ sẽ không có ai cứu giúp thoát khỏi hình phạt.
Hindi ka ba tumingin, O Propeta, sa kalagayan ng mga Hudyo na binigyan ni Allāh ng isang bahagi mula sa kaalaman sa pamamagitan ng Torah at ng nagpatunay sa pagkapropeta mo? Inanyayahan sila tungo sa pagbalik sa Kasulatan ni Allāh, ang Torah, upang magpasya Siya sa pagitan nila hinggil sa pinagkakaiba-iba nila, pagkatapos lumilisan ang isang pangkat kabilang sa mga maalam nila at mga pinuno nila habang sila ay mga umaayaw sa kahatulan Niya yayamang hindi umayon sa mga pithaya nila. Ang karapat-dapat sa kanila, yayamang sila ay nag-aangkin ng pagsunod nila sa Kanya, ay maging pinakamabilis sa mga tao sa pagpapahatol sa Kanya.
O Prophet, did you not see the Jews who were given knowledge of the Torah proving your prophethood? When they are called to refer to the book of Allah, the Torah, so that it can decide about what they differ in, a group of their scholars and leaders turn away, ignoring the judgement of the Torah because it does not agree with their desires. The right thing for them to have done, having claimed that they follow the Torah, is to accept its judgement without hesitation.
Tidakkah engkau -wahai Nabi- melihat keadaan orang-orang Yahudi yang Allah berikan bagian dari ilmu melalui Kitab Taurat yang memuat kabar tentang kenabianmu? Mereka diajak kembali kepada kitab Allah, Taurat, untuk mencari dalil yang dapat memutuskan apa yang mereka perselisihkan. Kemudian sebagian dari ulama dan pemimpin mereka menolak dan berpaling dari ketentuan hukumnya karena tidak sejalan dengan selera hawa nafsu mereka. Seharusnya -ketika mereka mengaku mengikuti kitab suci Taurat- mereka menjadi orang-orang yang paling bersemangat untuk mencari kepastian hukum padanya.
Ey peygamber! Allah'ın kendilerine Tevrat'tan ilim ve senin peygamberliğinin delalet ettiği deliller verdiği Yahudilerin halini görmedin mi? Onlar, ihtilaf ettikleri hususlarda aralarında hüküm vermesi için Allah’ın kitabı Tevrat'a çağrılıyorlar da sonra onlardan âlim ve yönetici olanlardan bir kısmı bundan dönüp uzaklaşıyor. Onlar, kendi arzularına uymadığı için Tevrat'ın hükmünden yüz çeviriyorlar. Hâlbuki -kendilerinin Tevrat'a tabi olan kimseler olduklarını iddia eden bu kimselerin- aralarında hüküm verilmesi için Tevrat'a başvuran en hızlı kimseler olmaları gerekirdi.
"Tidakkah kamu memperhatikan orang-orang yang telah diberi bagian yaitu al-Kitab (Taurat), mereka diseru kepada kitab Allah supaya kitab itu menetapkan hukum di antara mereka; ke-mudian sebagian dari mereka berpaling, dan mereka selalu mem-belakangi (kebenaran). Hal itu adalah karena mereka berkata, 'Kami tidak akan disentuh oleh api neraka kecuali beberapa hari yang dapat dihitung.' Mereka diperdayakan dalam agama mereka oleh apa yang selalu mereka ada-adakan. Bagaimanakah nanti apabila mereka Kami kumpulkan di hari (kiamat) yang tidak ada keraguan tentang adanya? Dan disempurnakan kepada tiap-tiap diri balasan apa yang diusahakannya sedang mereka tidak di-aniaya (dirugikan)." (Ali Imran: 23-25).
(23-25) Maksudnya, tidakkah Anda perhatikan dan heran terhadap mereka, ﴾ ٱلَّذِينَ أُوتُواْ نَصِيبٗا مِّنَ ٱلۡكِتَٰبِ ﴿ "orang-orang yang telah diberi bagian yaitu al-Kitab (Taurat)", dan ﴾ يُدۡعَوۡنَ إِلَىٰ كِتَٰبِ ٱللَّهِ ﴿ "mereka diseru kepada kitab Allah" yang membenarkan apa yang diturunkan Allah kepada Rasul-rasulNya, ﴾ ثُمَّ يَتَوَلَّىٰ فَرِيقٞ مِّنۡهُمۡ وَهُم مُّعۡرِضُونَ ﴿ "kemudian sebagian dari mereka berpaling, dan mereka selalu membelakangi" dari mengikuti kebenaran. Seolah-olah dikatakan, apa pendorong mereka berpa-ling seperti itu, padahal mereka adalah orang-orang yang paling berhak untuk mengikuti dan paling mengetahui hakikat dari apa yang dibawa oleh Nabi Muhammad ﷺ? Lalu Allah menyebutkan dua sebab dari hal itu:
Pertama, rasa aman dan persaksian mereka yang batil bagi diri mereka sendiri akan keselamatan dan bahwa neraka itu tidak-lah akan menyentuh mereka kecuali hanya beberapa waktu saja yang mereka tentukan menurut hawa nafsu mereka sendiri yang rusak. Seolah-olah pengaturan kepemilikan kembali kepada me-reka, di mana mereka berkata,
﴾ لَن يَدۡخُلَ ٱلۡجَنَّةَ إِلَّا مَن كَانَ هُودًا أَوۡ نَصَٰرَىٰۗ ﴿
"Sekali-kali tidak akan masuk surga kecuali orang-orang (yang ber-agama) Yahudi atau Nasrani." (Al-Baqarah: 111).
Telah diketahui bahwa hal ini merupakan angan-angan kosong yang batil secara syar'i maupun akal.
Kedua, bahwasanya mereka ketika mendustakan ayat-ayat Allah dan membuat kebohongan atasnya, setan menghiasi per-buatan-perbuatan mereka yang buruk, dan mereka terpedaya oleh hal tersebut, hingga nampak oleh mereka bahwa itu merupakan suatu yang benar, (dan itu adalah) sebagai suatu hukuman atas keberpalingan mereka dari kebenaran, oleh karena itu, bagaimana-kah kondisi mereka ketika Allah mengumpulkan mereka pada Hari Kiamat nanti? Di mana Allah akan memberikan balasan akan perbuatan manusia dan berlakulah keadilan Allah terhadap hamba-hambaNya. Saat itu tidaklah perlu ditanya lagi tentang siksaan yang akan mereka rasakan, kebaikan dan pahala tidak mungkin didapatkan. Dan itu adalah karena tindakan yang diperbuat oleh tangan mereka sendiri, dan tidaklah Tuhanmu itu berlaku zhalim terhadap hamba-hambaNya.
Chastising the People of the Book for Not Referring to the Book of Allah for Judgment
Allah criticizes the Jews and Christians who claim to follow their Books, the Tawrah and the Injil, because when they are called to refer to these Books where Allah commanded them to follow Muhammad , they turn away with aversion. This censure and criticism from Allah was all because of their defiance and rejection. Allah said next,
ذَلِكَ بِأَنَّهُمْ قَالُواْ لَن تَمَسَّنَا النَّارُ إِلاَ أَيَّامًا مَّعْدُودَتٍ
(This is because they say: "The Fire shall not touch us but for a number of days.") meaning, what made them dare to challenge and defy the truth is their false claim that Allah will only punish them for seven days in the Fire, a day for every one thousand years in this life. We mentioned this subject in the Tafsir of Surat Al-Baqarah.
Allah then said,
وَغَرَّهُمْ فِى دِينِهِم مَّا كَانُواْ يَفْتَرُونَ
(And that which they used to invent regarding their religion has deceived them.) meaning, what caused them to remain on their false creed is that they deceived themselves, believing that the Fire will only touch them for a few days for their errors. However, it is they who have invented this notion, and Allah did not grant them authority to support this claim. Allah said, while threatening and warning them,
فَكَيْفَ إِذَا جَمَعْنَـهُمْ لِيَوْمٍ لاَّ رَيْبَ فِيهِ
(How (will it be) when We gather them together on the Day about which there is no doubt (i. e. the Day of Resurrection).) meaning, what will their condition be like after they have uttered this lie about Allah, rejected His Messengers and killed His Prophets and their scholars who enjoined righteousness and forbade evil Allah will ask them about all this and punish them for what they have done. This is why Allah said,
فَكَيْفَ إِذَا جَمَعْنَـهُمْ لِيَوْمٍ لاَّ رَيْبَ فِيهِ
(How (will it be) when We gather them together on the Day about which there is no doubt.) meaning, there is no doubt that this Day will come,
وَوُفِّيَتْ كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لاَ يُظْلَمُونَ
(And each person will be paid in full what he has earned And they will not be dealt with unjustly.).
Non vedi, o tu Profeta, le condizioni degli Ebrei? Coloro a cui Allāh ha concesso parte della conoscenza della Torāh, e ciò che la Torāh ha rivelato riguardo la tua Profezia. Essi vengono invitati a tornare al Libro di Allāh, cosa che risolverebbe il loro conflitto. Tuttavia, una parte dei loro sapienti e dei loro capi abbandonano la Legge, se in disaccordo con i loro desideri: Sarebbe stato meglio per loro, considerando che dichiararono di seguirla (la Torāh), di seguirla realmente; in tal modo, si sarebbero sottomessi alla Sua legge.
While dealing with the subject of Jews, as in verses 21-22, the text goes on to censure a particular claim of theirs in the present verse. The address is to the Holy Prophet ﷺ and the reference is to the Torah given to the Jews who would have found it enough for them if they were really looking forward to guidance. But they elect to be in-different because they say and believe that the fire of Hell will not touch them except for a few days, after which, according to their supposition, they would be forgiven. This, it has been said, is self-deception caused by what they have been forging for themselves like their belief that they were the progeny of prophets and therefore, they will escape punishment in the fire of Hell.
Jews contended that they had worshipped the calf for 40 days and so they will incur punishment, if any, for the same period only.
Ô Prophète, n’as-tu pas vu le cas des juifs à qui Allah donna une part de la connaissance de la Torah et les indices concernant ta Prophétie ?
On les invite à retourner au Livre d’Allah, la Torah, pour trancher leur divergence, mais leurs savants et chefs s’en vont en se détournant du jugement de ce Livre lorsqu’il n’est pas conforme à leurs passions.
Or ils devraient être les plus prompts à recourir à son jugement puisqu’ils prétendent qu’ils le suivent.
O Vjerovjesniče, zar nisi vidio stanje jevreja kojima je Allah dao dio znanja o Tevratu i znanja koje im ukazuje na tvoje vjerovjesništvo, kako bivaju pozivani da se vrate Allahovoj knjizi Tevratu da im presudi oko onoga u čemu se razilaze, zatim dio njihovih učenjaka i glavešina se okreće od te presude jer se ona ne slaže sa njihovim prohtjevima? Preče im je – ako misle da slijede Tevrat – da budu prvi koji će tražiti presudu u njemu.
Profeta, ¿no has visto lo que sucede con los judíos a quienes Al-lah dio una parte del conocimiento de la Torá e indicaciones respecto a la Profecía? Se los invita a regresar al Libro de Al-lah para zanjar sus divergencias, pero los sabios y jefes se desvían de los juicios del Libro cuando estos no se corresponden con sus deseos. Sin embargo, deberían estar más dispuestos a recurrir a sus juicios, dado que pretenden seguirlos.
23- Kendilerine Kitaptan bir pay verilenleri görmedin mi? Aralarında hüküm vermesi için Allah’ın Kitabına davet olunuyorlar da sonra onlardan bir grup yüz çevirip gerisin geri gidiyor.
24- Bu onların:“Sayılı günler dışında bize asla ateş dokunmayacak” demelerindendir. Uydurageldikleri şeyler, dinleri hususunda kendilerini aldatmıştır.
25- Geleceğinde hiçbir şüphe olmayan ve herkese kazandığı -hiçbir zulme uğramaksızın- eksiksiz ödeneceği bir gün için kendilerini topladığımızda (bakalım halleri) nasıl olacak?
23. Yani sen şu “kendilerine kitaptan bir pay verilenlere” bakmaz ve yaptıklarına hayret etmez misin? “Aralarında hüküm vermesi için” Allah’ın daha önceki rasûllerine indirdiklerini tasdik eden “Allah’ın kitabına çağrılıyorlar da sonra içlerinden bir grup yüz çevirip gerisin geri gidiyor” hakka uymayıp sırt çeviriyor. Bununla sanki şöyle denmektedir:“Onları bu şekilde yüz çevirmeye iten nedir? Hâlbuki ona herkesten çok onların tabi olmaları gerekir ve Muhammed sallallahu aleyhi ve sellem’in getirdiklerinin gerçek olduğunu bütün insanlar arasında en çok onlar bilmektedirler.” Âyet-i kerime buna dair iki sebebi söz konusu etmektedir:
24. Bunların birincisi: Kendilerinin kurtulacaklarına dair batıl şahitlikleri, kendilerini bu konuda güven altında hissetmeleri, ateşin kendi bozuk hevalarına göre belirledikleri sayılı birkaç gün dışında kendilerine dokunmayacağını ileri sürmeleridir. Sanki mülkün tedbir ve takdiri onların elindeymiş gibi! Zira onlar:“Yahudi ve hıristiyan olandan başkası asla cennete giremez”(el-Bakara, 2/111) demişlerdir. Bilindiği gibi bunlar, dinen de aklen de batıl ve geçersiz temenniler, boş kuruntulardır.
İkinci sebeb ise Allah’ın âyetlerini yalanlayıp Allah’a iftirada bulunduklarından şeytan kötü amellerini kendilerine süslü ve güzel gösterdi ve onlar da buna aldandılar. Yaptıklarının hak olduğu zannına kapıldılar. Bu ise onların haktan yüz çevirişlerinin bir cezasıdır.
25. Peki, böylelerinin hali ne olacak? Allah Kıyamet gününde onları bir araya toplayıp herkese amellerinin karşılıklarını eksiksiz verdiğinde, Allah’ın adaleti de kulları arasında uygulanacağında, işte o vakit onların karşı karşıya kalacakları ceza ile kaybedecekleri hayır ve mükâfaatları takdir etmeye imkân olmayacaktır. Bunun sebebi de onların kendi elleri ile kazandıklarıdır. Yoksa “Rabbin kullara zulmedici değildir.”(Fussilet, 41/46)
Há Ngươi - hỡi Nabi - không nhìn vào hoàn cảnh của những người Do Thái đã được ban cho một phần kiến thức về Kinh Tawrah (Cựu Ước) và các bằng chứng xác minh sứ mạng của Ngươi, và khi chúng được mời gọi trở lại tham khảo trong Kính Sách của Allah tức Kinh Tawrah (Cựu Ước) để phân xử mọi tranh cãi giữa chúng nhưng có một nhóm học giả và lãnh đạo của chúng đã chống đối các giáo lý trong Kinh Sách vì đã không như mong muốn của chúng, trong khi điều tốt nhất cho chúng là chúng cần tuân thủ theo mọi giáo lý mà chúng tìm thấy trong đó.
Việc họ đã ngoảnh mặt với Chân Lý như thế là bởi vì họ tuyên bố rằng họ chỉ bị Hỏa Ngục thiêu đốt vài ngày ngắn ngủi rồi sẽ được vào Thiên Đàng. Với ảo tưởng này đã đẩy họ bạo gan thêu dệt thêm biết bao là sự dối trá và ngụy tạo về Allah và tôn giáo của Ngài.
Il fatto di aver abbandonato la verità e la loro avversità fu a causa delle loro pretese: che il Fuoco non li avrebbe toccati nel Giorno del Giudizio, se non per qualche giorno, e sarebbero poi entrati nel Paradiso. Tali congetture, bugie e falsità che inventarono diedero loro l'arroganza di oltraggiare Allāh e la Sua religione.
Oni se tako okreću od istine zato što misle da će ih vatra pržiti na Sudnjem danu samo mali broj dana, i da će nakon toga ući u džennet. Ovakvo mišljenje ih je obmanulo, jer oni su ga izmislili, i imali su smjelosti da to pripišu Allahu.
Este rechazo a la verdad se explica por el hecho de que creen que en el Día de la Resurrección, el castigo del Fuego que sufrirán no durará más que unos días y luego entrarán al Paraíso. Esta idea falsa los ha engañado y los ha llevado a atacar a Al-lah y a Su religión.
Ang pagkalihis na iyon palayo sa katotohanan at ang pag-ayaw roon ay dahil sila noon ay nag-aangkin na ang Apoy ay hindi sasaling sa kanila sa Araw ng Pagbangon malibang sa kakaunting araw, pagkatapos papasok sila sa Paraiso. Kaya luminlang sa kanila ang palagay na ito na nilikha-likha nila mula sa mga kasinungalingan at mga kabulaanan kaya naglakas-loob sila laban kay Allāh at sa relihiyon Niya.
Penolakan dan keengganan menerima kebenaran itu terjadi karena mereka merasa bahwa api neraka tidak akan menyentuh mereka kelak pada hari Kiamat kecuali beberapa hari saja, kemudian mereka akan masuk ke dalam surga. Perasaan semacam itu -yang mereka buat-buat secara dusta- mendorong mereka untuk berani menentang Allah dan agama-Nya.
Bu, haktan yüz çevirmek ve vazgeçmektir. Çünkü onlar ateşin, kıyamet günü onlara sayılı günlerin dışında dokunmayacağını ve sonra cennete gireceklerini iddia etmişlerdir. Yalanlar ve batıl şeyler ile uydura geldikleri bu zanları onları aldattı. Allah'a ve dinine karşı cüretkâr davrandılar.
They turned away from the truth and ignored it because they used to think that the fire of Hell will only touch them for a few days and they will then enter Paradise. This belief deceived them and made them bold against Allah and His religion.
God’s guidance is one and the same as that revealed to various prophets from time to time in various languages. The same guidance was revealed to the Final Prophet in the form of the Quran. Due to this uniformity in content, recognizing the call of the Quran is not difficult for the People of the Book, i.e. believers in other revealed scriptures. The only difference between the Quranic call and former divine scriptures lies in the fact that the Quran has purified the religion of God of all human interpolations. Then why is it that many people deny the call of the Quran? It is because the Quranic call does not appear to them to be a serious matter, vis à vis their self-styled concepts by which they feel that they have safeguarded themselves from the fire of hell. It is as a result of this mindset that they think that, even if they do not recognize the truth, their salvation is still not at risk. But when the divine scales are put in place, they will realize how deluded they were in their wishful thinking.
Ce refus de la vérité s’explique par le fait qu’ils prétendaient que le Jour de la Résurrection, ils ne subiront le châtiment du Feu que durant quelques jours puis qu’ils entreront au Paradis.
Cette idée mensongère les a trompés et les a poussés à s’en prendre à Allah et à Sa religion
Lalu bagaimana keadaan dan penyesalan mereka? Tentu akan sangat buruk sekali karena Kami akan mengumpulkan mereka untuk menghadapi penghitungan amal pada hari yang tidak diragukan kebenarannya, yaitu hari Kiamat, dan setiap orang akan diberikan balasan yang sesuai dengan amal perbuatannya masing-masing. Tidak ada yang dizalimi dengan dikurangi kebaikannya maupun ditambah keburukannya.
Kakav će im biti hal (stanje), i koliko će se samo kajati! Bit će u krajnje lošem stanju kada ih okupimo radi obračuna na Sudnjem danu, na danu u koji nema sumnje, i kada svako od njih dobije ono što njegova djela iziskuju, a niko neće nepravda bude učinjena umanjivanjem dobrih djela ili uvećavanjem loših.
Thế họ sẽ ra sao khi họ phải bị sa vào tuyệt vọng của hối hận? Họ sẽ bị triệu tập trong hoàn cảnh tồi tệ nhất trong Ngày Phán Xét đó, Ngày mà mỗi người sẽ nhận được một quyển sổ ghi chép đầy đủ mọi hành động tốt xấu đã từng làm, theo đó họ sẽ được thưởng hoặc bị phạt một cách công bằng nhất, không ai bị cắt giảm phần ân thưởng cũng như không ai bị phạt oan ức.
Dans quelle situation seront ces gens et quelle sera l’amertume de leur regret ?
Ils seront sûrement dans un état extrêmement malheureux et leur regret sera très amer lorsqu’on les rassemblera pour la Reddition de Comptes en un Jour au sujet duquel il n’existe aucun doute (le Jour de la Résurrection) et que l’on donnera à chaque âme la rétribution méritée pour ce qu’elle a accompli, sans que l’on soit injuste avec elle en lui retranchant une part de bonnes œuvres ou en lui en ajoutant de mauvaises œuvres.
Quali saranno le loro condizioni e il loro pentimento? Sarà infausto, per loro, il momento in cui li raduneremo per il Rendiconto, nel Giorno del Giudizio, ed ogni anima verrà giudicata per ciò che ha compiuto, secondo ciò che merita, senza fare ingiustizia lesinando nella ricompensa delle buone azioni, o aggravando la punizione.
¿En qué estado estarán y cuán amargo será su arrepentimiento? Seguramente su estado será de completa tristeza y su arrepentimiento será muy amargo cuando los reunamos para la Rendición de Cuentas en un Día que sin dudas llegará (el Día de la Resurrección) y le demos a cada alma la retribución que merece por lo que ha realizado, sin ser injustos quitándole una parte de sus buenas obras ni cargándola con malas acciones que no hayan cometido.
What will be their state and how much will they regret? It will be incredibly terrible when I gather them to give account on the Day of Resurrection, in which there is no doubt. Every person will be given the reward of his actions according to what he deserves, without there being any oppression by a reduction in good actions or an increase in evil actions.
Kaya papaano magiging ang kalagayan nila at ang pagsisisi nila? Magiging isang kalubus-lubusan sa kasagwaan ito kapag nagtipon Kami sa kanila para sa pagtutuos sa Araw na walang duda hinggil doon, ang Araw ng Pagbangon, at binigyan ang bawat kaluluwa ng ganti sa anumang ginawa nito ayon sa halaga na magiging karapat-dapat ito, nang walang paglabag sa katarungan sa pamamagitan ng pagbawas sa magandang gawa nito at pagdagdag sa masagwang nagawa nito.
O gün onların halleri ve pişmanlıkları nasıl olur? Çok kötü olur. Hakkında şüphe olmayan o gün, kıyamet günüdür, onları hesap için toplarsak, iyiliklerinden eksilterek zulüm edilmeyecek ya da kötülüklerinde de herhangi bir arttırma yapmaksızın her nefse hak ettiği kadar verilecektir.
Sabihin mo, O Sugo, habang nagbubunyi sa Panginoon mo at nagdadakila sa Kanya: "O Allāh, Ikaw ang Tagapagmay-ari ng paghahari sa kabuuan nito sa Mundo at Kabilang-buhay. Nagbibigay Ka ng paghahari sa sinumang niloloob Mo kabilang sa nilikha Mo at nag-aalis Ka ng paghahari mula sa sinuman niloloob Mo. Nagpaparangal Ka sa sinumang niloloob Mo kabilang sa kanila at nang-aaba Ka sa sinumang niloloob Mo. Lahat ng iyon ay ayon sa karunungan Mo at katarungan Mo. Nasa kamay Mo lamang ang kabutihan sa kabuuan nito. Ikaw sa bawat bagay ay May-kakayahan.
O Prophet, say in praise of your Lord and in declaration of His greatness: Allah, to You belongs all authority in this world and the Afterlife. You give authority to whomever of Your creation You wish, and remove it from whomever of Your creation You wish. You give honour to whomever You wish, and You disgrace whomever You wish. All of this is done according to Your wisdom and justice. All good lies only in Your hand. You have power over everything.
"Katakanlah, 'Wahai Tuhan Yang mempunyai kerajaan, Engkau berikan kerajaan kepada orang yang Engkau kehendaki dan Engkau cabut kerajaan dari orang yang Engkau kehendaki. Engkau muliakan orang yang Engkau kehendaki dan Engkau hinakan orang yang Engkau kehendaki, di TanganMu-lah segala kebaikan. Sesungguhnya Engkau Mahakuasa atas segala sesuatu. Engkau masukkan malam ke dalam siang, dan Engkau masukkan siang ke dalam malam. Engkau keluarkan yang hidup dari yang mati, dan Engkau keluarkan yang mati dari yang hidup. Dan Engkau beri rizki siapa yang Engkau kehendaki tanpa hisab (batas)." (Ali Imran: 26-27).
(26-27) Pada dasarnya Allah تعالى memerintahkan kepada NabiNya ﷺ dan orang lain yang mengikuti (beliau) agar menyam-paikan dari Tuhannya secara tegas akan keesaanNya dalam me-ngatur segala perkara, mengontrol seluruh alam, baik langit maupun bumi, dan juga tentang hakNya untuk dikhususkan dengan kekua-saan yang mutlak dan pengaturan yang bijaksana, dan bahwasanya Dia memberikan kekuasaan kepada siapa yang Dia kehendaki, dan mencabut kekuasaan itu dari siapa yang Dia kehendaki, Dia memuliakan siapa yang dikehendakiNya dan menghinakan siapa yang dikehendakiNya. Dan itu tidak berdasarkan angan-angan ahli Kitab atau selain mereka, namun perkara itu semuanya adalah di Tangan Allah, dan pengaturan berada di bawah kekuasaanNya. Maka tidak ada yang dapat menolaknya dalam pengaturanNya tersebut, tidak pula ada penolong untukNya dalam ketetapan tak-dirNya. Dan bahwasanya sebagaimana Dia adalah Pengatur per-putaran hari (kemenangan) di antara manusia, Dia pun Pengatur akan masa itu sendiri, di mana Dia memasukkan siang ke dalam malam dan memasukkan malam ke dalam siang. Artinya Allah memasukkan yang ini ke dalam yang itu dan yang ini menempati posisi yang itu, Dia menambah yang ini apa yang kurang dari yang itu agar dengan hal itu semua tegaklah kemaslahatan makhluk-makhlukNya. Dia mengeluarkan yang hidup dari yang mati seba-gaimana Dia mengeluarkan tumbuh-tumbuhan, pepohonan yang bermacam-macam dari biji-biji benih, orang Mukmin dari orang kafir, orang hidup dari yang mati, sebagaimana juga Allah menge-luarkan biji-bijian, benih, tanaman, pepohonan dan telur dari bu-rung. Dia-lah yang mengeluarkan segala bentuk benda-benda yang berlawanan sebagiannya dari sebagian yang lain, dan sesungguh-nya seluruh unsur-unsur yang ada di alam ini patuh terhadapNya.
Dan FirmanNya, ﴾ بِيَدِكَ ٱلۡخَيۡرُۖ ﴿ "Di TanganMu-lah segala kebaikan," artinya segala kebajikan itu berasal dariMu dan tidaklah ada yang mendatangkan kebaikan dan karunia kecuali Allah. Sedangkan keburukan tidaklah dinisbatkan kepada Allah تعالى, baik secara sifat maupun nama dan tidak pula perbuatan, akan tetapi termasuk dalam tindakan-tindakan makhlukNya dan di bawah ketetapan dan takdirNya. Kebaikan dan keburukan termasuk dalam Qadha` dan Qadar. Dan tidak ada sesuatu pun yang terjadi di dalam kerajaan-Nya kecuali yang Dia kehendaki. Akan tetapi hal yang buruk itu tidaklah dinisbatkan kepada Allah, maka tidaklah dikatakan, "di TanganMu-lah segala kebaikan dan keburukan," namun seharus-nya dikatakan, di TanganMu-lah segala kebaikan sebagaimana yang telah dikatakan oleh Allah dan oleh RasulNya. Adapun kesimpulan temuan yang dikatakan oleh sebagian ahli tafsir, di mana mereka berkata, "Demikian pula keburukan, berada di TanganNya," maka itu adalah sebuah kesalahan yang murni. Pandangan mereka di-dasari oleh karena mereka mengira bahwa pengkhususan kebaikan dalam penyebutan itu meniadakan Qadha` dan QadarNya yang umum. Dan bantahan terhadap pandangan ini, adalah apa yang telah kami jelaskan secara rinci.
Dan FirmanNya, ﴾ وَتَرۡزُقُ مَن تَشَآءُ بِغَيۡرِ حِسَابٖ ﴿ "Dan Engkau beri rizki siapa yang Engkau kehendaki tanpa hisab (batas)." Allah تعالى telah me-nyebutkan pada ayat yang lain sebab-sebab yang mengakibatkan datangnya rizki Allah, seperti FirmanNya,
﴾ وَمَن يَتَّقِ ٱللَّهَ يَجۡعَل لَّهُۥ مَخۡرَجٗا 2 وَيَرۡزُقۡهُ مِنۡ حَيۡثُ لَا يَحۡتَسِبُۚ ﴿
"Barangsiapa bertakwa kepada Allah, niscaya Dia akan mengadakan baginya jalan keluar, dan memberinya rizki dari arah yang tiada disangka-sangkanya." (Ath-Thalaq: 2-3),
﴾ وَمَن يَتَوَكَّلۡ عَلَى ٱللَّهِ فَهُوَ حَسۡبُهُۥٓۚ ﴿
"Dan barangsiapa yang bertawakal kepada Allah, niscaya Allah akan mencukupkan (keperluan)nya." (Ath-Thalaq: 3).
Karena itu wajib atas manusia agar tidak memohon rizki kecuali dari Allah, lalu mereka berusaha meraihnya dengan mela-kukan sebab-sebabnya yang telah dimudahkan oleh Allah dan dibolehkanNya.
Ey Peygamber! Rabbini överek ve yücelterek de ki: Allah'ım! Dünyada ve ahirette hakimiyetin yegane maliki Sensin! Allah’ım! Mülkü yarattıklarından dilediğine verirsin, dilediğinden de çekip alırsın, dilediğini yükseltir/aziz kılarsın, dilediğini de alçaltır/zelil edersin. Bütün bunlar, senin hikmetinle ve adaletinledir. Hayır tek başına sadece senin elindedir, şüphesiz senin her şeye gücün yeter.
Ucapkanlah -wahai Rasul- untuk memuji dan mengagungkan Tuhanmu, “Ya Allah! Engkaulah pemilik semua kerajaan yang ada di dunia dan di akhirat. Engkau memberikan kerajaan kepada siapa saja yang Engkau kehendaki dari kalangan makhluk-Mu, dan mencabutnya dari siapa saja yang Engkau kehendaki. Engkau memuliakan siapa saja yang Engkau kehendaki, dan menghinakan siapa saja yang Engkau kehendaki. Semua itu berdasarkan kebijaksanaan dan keadilan-Mu. Hanya di tangan-Mulah seluruh kebajikan, dan Engkau Mahakuasa atas segala sesuatu.
Ô Messager, loue et vénère ton Seigneur par ces mots: Ô Allah, Tu es le Possesseur de la Souveraineté (mâliku l-mulki) dans sa totalité, dans le bas monde comme dans l’au-delà. Tu accordes la souveraineté à qui Tu veux parmi Tes créatures et Tu la retires à qui Tu veux. Tu donnes la puissance à qui Tu veux et Tu humilies qui Tu veux. Tu fais tout cela par Ta sagesse et Ta justice. Tout le bien est en Ta main Toi Seul et Tu as le pouvoir d’accomplir toute chose.
Reci, o Poslaniče, hvaleći i veličajući svog Gospodara: "O Allahu, Ti posjeduješ svu vlast, na dunjaluku i na ahiretu, i ti daješ vlast kome ti hoćeš od stvorenja, i uzimaš je od koga ti hoćeš. Ti uzvisuješ koga Ti hoćeš i unizuješ koga Ti hoćeš. Sve to činiš shodno Tvojoj mudrosti i pravdi. Sve dobro je samo u Tvojoj ruci, i Ti si nad svime moćan."
26- De ki:“Ey hükümranlığın sahibi olan Allah’ım! Sen hükümranlığı dilediğine verirsin, dilediğinden de hükümranlığı çeker alırsın. Dilediğini aziz edersin, dilediğini de zelil edersin. Hayır (tümüyle) senin elindedir. Şüphesiz Sen her şeye kadirsin.
27- Geceyi gündüze eklersin, gündüzü de geceye eklersin. Ölüden diri çıkarırsın, diriden ölü çıkarırsın ve dilediğine de hesapsız rızık verirsin.”
26-27. Yüce Allah asaleten peygamberine tebean da ümmetine hitaben işleri çekip çevirmenin, tasarrufta bulunmanın, ulvi ve süfli alemi idare etmenin yalnızca Rabbinin hakkı olduğunu, mutlak hükümranlığın ve egemenliğin, muhkem tasarrufun sadece O’nun elinde bulunduğunu, hükümranlığı dilediğine verip dilediğinden de çekip aldığını, dilediğini aziz ve dilediğini de zelil kıldığını ilan etmesini emretmektedir.
O halde durum ne Kitap ehlinin ne de başkalarının temennileri ile olacak şey değildir. Aksine emir Allah’ın emridir, tedbir onun tedbiridir. Tedbir ve idaresinde kimse O’na karşı çıkamaz. Takdirinde de yardımcıya ihtiyacı yoktur. Günleri insanlar arasında dönüp dolaştırmak sureti ile mutlak tasarrufta bulunan O olduğu gibi, bizzat zamanın kendisi üzerinde de tasarruf O’nun elindedir. Şöyle ki O, gündüzü geceye, geceyi de gündüze ekler. Yani birini ötekinin yerine geçirir ve o diğerinin yerini alır, diğer taraftan birinden eksiltip diğerine ilave eder. Böylelikle yarattıklarının maslahatlarını gerçekleştirmiş olur.
Yine Yüce Allah ölüden diri çıkartır. Meselâ ekini ve ağaçları tohumlarından çıkartır. Kâfirden mü’min çıkartır. Diriden de ölü çıkartır. Meselâ ekinlerden ve ağaçlardan tohumları ve çekirdekleri, uçan kuştan da yumurtayı çıkartır... Kısacası birbirine zıt şeylerin birini diğerinden çıkartan O’dur ve her şey O’na itaatle boyun eğmiştir.
Yüce Allah’ın:“Hayır (tümüyle) senin elindedir” buyruğu; hayrın tamamı Sendendir demektir. İyilikleri, hayır ve güzellikleri veren yalnız Allah’tır. Şerre gelince o, Yüce Allah’a ne sıfat olarak, ne isim olarak ne de fiil olarak izafe edilmez. Ancak şer, O’nun fiillerinin sonuçlarına, kader ve kazasının kapsamına dahildir. Hayır da şer de kaza ve kaderin kapsamı içerisindedir. Allah’ın hükümranlığında O’nun dilediğinden başkası meydana gelmez. Fakat şer (edeben) Allah’a izafe edilmez. O bakımdan “hayır ve şer senin elindedir” denmez, bunun yerine Yüce Allah’ın buyurduğu ve Rasûlünün de söylediği gibi “hayır senin elindedir” denir. Bazı müfessirlerin bu konuda “şer de aynı şekilde Allah’ın elindedir” diyerek araya bir ifade yerleştirmeleri bir yanılgıdır. Zira onlar, bunu söylerken özellikle hayrın anılmasının, Allah’ın umumi (hayrı da şerri de içine alan)kaza ve kaderine aykırı olduğunu sanmışlardır. Bu kanaatlerinin cevabı ise az önce yaptığımız açıklamadadır.“Dilediğine de hesapsız rızık verirsin” buyruğuna gelince; Yüce Allah başka âyet-i kerimelerde hangi sebeplerle Allah’ın rızkına kavuşulduğunu söz konusu etmektedir. Mesela:“Kim Allah’tan sakınırsa (takvalı olursa) Allah ona bir çıkış yolu ihsan eder ve ona ummadığı bir yerden rızık verir. Kim Allah’a tevekkül ederse O kendisine yeter”(et-Talak, 65/2-3) buyruklarında olduğu gibi. O halde kullara düşen, rızkı ancak Yüce Allah’tan talep etmek ve Allah’ın kolaylaştırıp mubah kıldığı sebepler ile rızık elde etmek için çalışmaktır.
Mensajero, alaba y venera a tu Señor con estas palabras: Al-lah, Tú eres el Soberano Absoluto, en este mundo y en el Más Allá. Tú concedes la soberanía a quien Tú quieres de Tus criaturas y se la quitas a quien Tú quieres. Tú das fuerzas a quien Tú quieres y humillas a quien Tú quieres. Tú haces todo esto con Tu sabiduría y Tu justicia. Todo el bien está en Tus manos y Tú tienes el poder de realizar lo que sea.
In these verses, Muslims have been taught and prompted to make a particular prayer which, in a subtle way, gives an indication that they are going to overpower disbelievers. This has its proof in the background in which these verses were revealed. When the Holy Prophet ﷺ promised that Byzantine and Persia will be taken, the hypocrites and the Jews laughed at the idea. Thereupon, this verse was revealedI.
1. Ruh al-Ma' ani from al-Wahidi, from Ibn ` Abbas and Anas ؓ
Commentary
The background of Revelation:
An episode from the Battle of Khandaq
The recurring defeat of the disbelievers of Makkah at Badr and Uhud and their general failure to register any gains in their hostility against Muslims coupled with the growing strength of Muslims and the rise of Islam had made them very nervous, almost reckless. The whole thing ended up in a conspiracy. The disbelievers of Arabia, the Jews and the Christians all joined in a united front against Muslims and resolved to attack Madinah and fight a conclusive battle. This they did, determined to eradicate Islam and Muslims from the face of the earth. The battle is called 'al-Ahzab' in the Qur'an, and 'Khandaq خندق in history, because the Holy Prophet ﷺ had decided in consultation with his Companions ؓ that a khandaq خندق or trench be dug around parts of Madinah to block the unhindered attack of the enemy during this battle.
According to narrations in al-Baihaqi, Abu Nu'aim and Ibn Khuzaimah, when the task of digging the trench was entrusted to the Islamic army, the plan was to allot the digging of a forty hand-span long trench to a group of ten men each. This trench was several miles long and fairly deep and wide, so that the enemy would find it impossible to cross over. Then, the digging had to be completed in the shortest possible time which made the noble Companions ؓ put in whatever time and energy they had in this effort, so much so that they found it difficult to leave the job and take time for even the most pressing of their needs. They were working non-stop on hungry stomachs. Surely, a modern army engineering service with its latest equipment would have not found this kind of job any easier to handle. Here, it was the power of faith which made the completion of this difficult assignment possible.
The Holy Prophet ﷺ was taking part in this digging operation as an individual like everybody else. By chance, the diggers came upon a huge rock in a certain part of the trench. Those who were assigned to dig that part of the trench tried their best to break it apart but they became helpless and gave up. They asked Sayyidna Salman al-Farisi to go to the Holy Prophet ﷺ ، tell him about the problem and seek his instructions in this connection. The Holy Prophet ﷺ immediately came at the spot, took the pick-axe in his blessed hands and struck at the rock. The rock was shat-tered into pieces and from it rose a streak of light which illuminated the area far and wide. The Holy Prophet ﷺ said: In this light, I see the palaces and buildings of Hirah in the country of Persia. He struck again and a second beam of light rose. He said: 'In this light, I was shown the red palaces and buildings of the Byzantinians.' When he struck the third time and the flame beamed its light around, he said: 'In this I was shown the great palaces of San'a in Yemen.' Then, he said: 'I share the good news given by Jibra'il. (علیہ السلام) with you that my community of Muslims will prevail over all these countries.'
When the hypocrites of Madinah heard about it, they found an occasion to ridicule Muslims - 'just look at these people, here they are all scared of the enemy, digging trenches without eating and resting, not knowing for sure if their own lives will be safe, yet they are dreaming of running over Persia, Byzantine and Yemen!' It was in answer to a people so unfair and unjust that Allah Almighty revealed the verse:
قُلِ اللَّـهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَن تَشَاءُ وَتَنزِعُ الْمُلْكَ مِمَّن تَشَاءُ وَتُعِزُّ مَن تَشَاءُ وَتُذِلُّ مَن تَشَاءُ ۖ بِيَدِكَ الْخَيْرُ ۖ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ ﴿26﴾
Say: "0 Allah, 0 Lord of the Kingdom, You give kingdom to whom You will, and take kingdom away from whom You will; and You bestow honour on whom You will, and bring disgrace to whom You will. In Your hand lies the good. You are surely powerful over everything." (3 : 26)
Appearing in the form of a prayer, this verse so eloquently brings into focus the most perfect power of Allah as it manifests itself in the rise and fall of nations and in the revolutions that rock countries. At the same time it gives a hint that the prophecy made by the Holy Prophet ﷺ will come to pass and Persia and Byzantine will .fall to Muslims. Here, enemies of Islam have been warned that they have not learnt their lesson from the rise and fall of past wielders of power for they judge events and personalities from the material angle while the truth is that all powers and governments of the world are in the hands of the most pristine power of Allah, the One in whose hands lies all honour and disgrace. There is no doubt that He is capable of making the poor and the meek sit on thrones and wrest power from kings and monarchs. Why then, should it be difficult for him to choose these ragged believers digging trenches to rule over Persia, Syria, Iraq and Yemen?
Things usually considered bad, may ultimately prove not to be that bad:
Towards the end of the verse, the expression بِيَدِكَ الْخَيْرُ translated as ` in Your hand lies the good' needs some explanation. It will be noticed that in the earlier part of the verse both giving and taking of power and bestowing of honour and bringing of disgrace were mentioned side by side. It would have seemed in keeping with the occasion if the word, شر ‘sharr’ (evil) would have been coupled with 'khair' (good). But, the text elects to use the word, 'khair' (good) alone and thereby points out to something real and significant in human affairs. The point worth noting is that a person or a people may regard something as unwelcome, and it may even be so for that particular person or people, but looked at from the wider angle of the whole community of nations, it may not be really evil. The Arab poet, Mutanabbi has put it very succinctly when he said:
مصایب قوم عند قوم فواید
The calamities of one group are the gains of another.
In short, the evil of things we regard as evil is partial. Looked at from its relationship to the Creator of the Universe and the Lord of all there is, and viewed in the perspective of the totality of the world of our experience, nothing is really evil or bad as such. So given the wis-dom, the power and the consideration of the created universe as a whole, everything is good, 'khair' as the verse sees sufficient to say.
Di', o Messaggero, esaltando il Tuo Dio ed elogiandoLo: "Dio mio, Tu sei il Detentore di tutto il Regno, in questa vita e nell'Aldilà, concedi il potere a chi vuoi dei Tuoi sudditi e lo togli a chi vuoi. Elevi chi vuoi ed umilii chi vuoi. E tutto ciò tramite la Tua Saggezza e Giustizia. Solo Tu detieni tutto il Bene, e sei L'Onnipotente".
Hãy nói đi - hỡi Thiên Sứ - lời tụng niệm và tôn vinh Allah: Lạy Allah, Ngài là Chúa Tể nắm trọn trong tay cả trần gian và Đời Sau, Ngài muốn ban vương quyền cho bất cứ ai Ngài muốn; muốn tước đoạt vương quyền từ tay ai tùy Ngài; Ngài muốn ban vinh dự cho ai tùy Ngài và muốn hạ nhục ai tùy Ngài. Tất cả đều bằng sự sáng suốt và công bằng của Ngài, tất cả điều tốt đẹp đều ở trong Tay của một mình Ngài và Ngài toàn năng trên tất cả mọi thứ.
Encouraging Gratitude
Allah said,
قُلْ
(Say) O Muhammad , while praising your Lord, thanking Him, relying in all matters upon Him and trusting in Him.
اللَّهُمَّ مَـلِكَ الْمُلْكِ
(O Allah! Possessor of the power) meaning, all sovereignty is Yours,
تُؤْتِى الْمُلْكَ مَن تَشَآءُ وَتَنزِعُ الْمُلْكَ مِمَّن تَشَآءُ وَتُعِزُّ مَن تَشَآءُ وَتُذِلُّ مَن تَشَآءُ
(You give power to whom You will, and You take power from whom You will, and You endue with honor whom You will, and You humiliate whom You will.) meaning, You are the Giver, You are the Taker, it is Your will that occurs and whatever You do not will, does not occur. This Ayah encourages thanking Allah for the favors He granted His Messenger and his Ummah. Allah transferred the prophethood from the Children of Israel to the Arab, Qurashi, Makkan, unlettered Prophet, the Final and Last of all Prophets and the Messenger of Allah ﷺ to all mankind and Jinn. Allah endowed the Prophet with the best of qualities from the prophets before him. Allah also granted him extra qualities that no other Prophet or Messenger before him was endowed with, such as granting him (more) knowledge of Allah and His Law, knowledge of more of the matters of the past and the future, such as what will occur in the Hereafter. Allah allowed Muhammad's ﷺ Ummah to reach the eastern and western parts of the world and gave dominance to his religion and Law over all other religions and laws. May Allah's peace and blessings be on the Prophet until the Day of Judgment, and as long as the day and night succeed each other. This is why Allah said,
قُلِ اللَّهُمَّ مَـلِكَ الْمُلْكِ
(Say: "O Allah! Possessor of the power,") meaning, You decide what You will concerning Your creation and You do what you will. Allah refutes those who thought that they could decide for Allah,
وَقَالُواْ لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
(And they say: "Why is not this Qur'an sent down to some great man of the two towns (Makkah and Ta'if)") 43:31.
Allah refuted them by saying,
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(Is it they who would portion out the Mercy of your Lord) 43:32, meaning, "We decide for Our creation what We will, without resistance or hindrance by anyone. We have the perfect wisdom and the unequivocal proof in all of this, and We give the prophethood to whom We will." Similarly, Allah said,
اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ
(Allah knows best with whom to place His Message) and,
انظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ
(See how We prefer one above another (in this world)) 17: 21
Allah said,
تُولِجُ الَّيْلَ فِى الْنَّهَارِ وَتُولِجُ النَّهَارَ فِى الَّيْلِ
(You make the night enter into the day, and You make the day enter into the night) meaning, You take from the length of one of them and add it to the shortness of the other, so that they become equal, and take from the length of one of them and add it to the other so that they are not equal. This occurs throughout the seasons of the year: spring, summer, fall and winter. Allah's statement,
وَتُخْرِجُ الْحَىَّ مِنَ الْمَيِّتِ وَتُخْرِجُ الَمَيِّتَ مِنَ الْحَىِّ
(You bring the living out of the dead, and You bring the dead out of the living.) means, You bring out the seed from the plant and the plant from the seed; the date from its seed and the date's seed from the date; the faithful from the disbeliever and the disbeliever from the faithful; the chicken from the egg and the egg from the chicken, etc.
وَتَرْزُقُ مَن تَشَآءُ بِغَيْرِ حِسَابٍ
(And You give wealth and sustenance to whom You will, without limit.) meaning, You give whomever You will innumerable amounts of wealth while depriving others from it, out of wisdom, and justice.
The second verse (27) demonstrates that Allah controls all spaces and heavenly bodies and employs the sun and the moon to make the days longer than nights and the nights longer than the days at His will and command.
Mentioned after that is His unrivalled power of 'bringing the living out from the dead' such as, a chick from an egg, or a human infant from the sperm, or a tree from a seed and of 'bringing the dead out from the living' such as eggs from birds and beasts, sperm from humans or fruit from trees and dried grain from plants.
If we were to take 'the living' and the dead' in a broad and general sense, this will become inclusive of the learned and the ignorant, the perfect and the imperfect and the believer and the disbeliever (the Muslim and the Kafir). It only goes to show that Allah's perfect power exercises absolute control over all phenomena, both physical and spiritual, through which He can make a Muslim out of a Kafir, a perfect believer out of a staunch disbeliever, a scholar out of an ignorant person - if He so wills. And if He so wills, He can let a believer turn into a disbeliever or a rustic into a scholar. He brought Ibrahim (علیہ السلام) out of an idol-worshipper. He let the son of Prophet Nuh (علیہ السلام) remain an infidel. Strange but true, the son of an ` alim عالم (scholar) can remain illiterate and the son of someone illiterate can become an ` alim عالم .
A discerning reader will not fail to notice the eloquent order in which Allah's most perfect power that reigns and runs the universe from the cosmos to the soul of man has been demonstrated so effectively.
The special merit of this verse:
Imam al-Baghawi (رح) reports a hadith from the Holy Prophet ﷺ in which he said: It is Allah's promise that anyone who recites, after every Surah, the Surah al-Fatihah, Ayah al-Kursi, two verses of 'Al-` Imran, that is شَهِدَ اللَّـهُ أَنَّهُ لَا إِلَـٰهَ إِلَّا هُوَ (3:18) and the present verse from قُلِ اللَّـهُمَّ مَالِكَ الْمُلْكِ (26-27), He will make his abode in Paradise, and have him placed in the Sacred Enclosure, and bless him with His mercy seventy times every day, and fulfill seventy of his needs, and protect him against every envier and enemy and make him prevail over them.
Jedna od manifestacija Tvoje moći jest to što noć uvodiš u dan tako da se dan produži u odnosu na noć, i uvodiš dan u noć tako da se noć produži u odnosu na dan, i živog vadiš iz mrtvog poput određivanja da potomak nevjernika bude vjernik i poput određivanja da biljke niknu iz zrna, i mrtvog vadiš iz živog poput određivanja da potomak vjernika bude nevjernik, i poput određivanja da iz kokoške izađe jaje. I Ti obilno opskrbljuješ bez obračuna onoga koga Ti hoćeš.
Entre las manifestaciones de Tu poder, haces penetrar la noche en el día y así el día se hace más largo. De igual manera, haces entrar el día en la noche y así la noche se hace más larga. Haces salir lo vivo de aquello que está muerto, así como haces de un incrédulo un creyente y de una semilla una planta. Así también, haces salir la muerte de lo que está vivo, como haces de un creyente un incrédulo. Tú provees generosamente de sustento a quien Tú quieres.
Parte dei segni evidenti della Tua Onnipotenza è il fatto che sovrapponi la notte al giorno, cosicché il giorno si prolunghi; e sovrapponi il giorno alla notte, cosicché la notte si prolunghi. E dal morto fai sorgere il vivo. E fai uscire il credente dalla miscredenza, e fai spuntare il germoglio da un chicco. E fai uscire il morto dal vivo, così come il miscredente dalla fede e l'uovo dalla gallina. E concedi un ricco sostentamento a chi vuoi, senza limiti.
Và trong những quyền năng của Ngài là Ngài nhập ban đêm vào ban ngày và kéo ban ngày dài ra, nhập ban ngày vào ban đêm và kéo ban đêm dài ra; Ngài phục sinh cái chết giống như Ngài kéo người có đức tin ra khỏi tình trạng vô đức tin, Ngài cho cây đâm chồi từ hạt giống; Ngài giết chết sự sống giống như tách người vô đức tin ra khỏi người người có đức tin, tách cái trứng ra khỏi con gà và ban phát vô định lượng cho bất cứ ai Ngài muốn.
Bahagi ng mga paglalantad sa kapangyarihan Mo ay na Ikaw ay nagpapasok ng gabi sa maghapon kaya humahaba ang oras ng maghapon at nagpapasok ng maghapon sa gabi kaya humahaba ang oras ng gabi, nagpapalabas ng buhay mula sa patay gaya ng pagpapalabas ng mananampalataya mula sa tagatangging sumampalataya at ng pananim mula sa butil, nagpapalabas ng patay mula sa buhay gaya ng tagatangging sumampalataya mula sa mananampalataya at ng itlog mula sa manok, at nagtutustos sa sinumang niloloob Mo ng isang panustos na malawak nang walang pagtutuos at pagbibilang.
Kudretinin göstergelerinden biri de geceyi gündüze geçirirsin. Böylece gündüz vakti uzar. Gündüzü gecenin içine sokarsın ki, böylece gece uzar. Kâfirden Mümini, taneden ekini çıkardığın gibi, ölüden diriyi çıkarırsın. Tavuktan yumurtayı, müminden kâfiri çıkardığın gibi diriden ölüyü çıkarırsın. Sen, dilediğini geniş bir şekilde hesapsızca ve sayısızca rızıklandıransın.
Parmi les manifestations de Ton pouvoir, Tu fais pénétrer la nuit dans le jour et alors, la durée du jour augmente. De même, Tu fais pénétrer le jour dans la nuit et alors, la durée de la nuit augmente. Tu fais sortir ce qui est vivant de ce qui est mort comme lorsque Tu fais d’un mécréant un croyant et d’un grain une plante. De même, Tu fais sortir ce qui est mort de ce qui est vivant comme lorsque Tu fais d’un croyant un mécréant et que Tu fais sortir d’une poule un œuf. De plus, Tu pourvois qui Tu veux d’une immense subsistance sans compter ni dénombrer.
A display of Your power is that You cause the night to become longer by making it enter into the day, and You cause the day to become longer by entering it into the night. You bring out the living from the dead – as in a believer from a disbeliever and crops from seed – and You bring out the dead from the living – as in a disbeliever from a believer and a chick from an egg. You give provision to whomever You wish, in abundance without any limit or count.
All kinds of honour and power lie in the hand of God. Those who are considered insignificant by the leaders of the time can be entitled to the highest honour and eminence by the grace of God. In the eyes of God, it is those who regard such attainments as being purely and simply the gifts of God who are deserving of honour and power. The most undeserving of honour and power are those who consider them to be their own acquisitions. In the vaster universe, God daily performs the miracle, on a colossal scale, of bringing darkness after light and light after darkness (i.e. the alternation of day and night). He brings into existence life from dead elements and causes living things to die. There is nothing surprising about it if this same power of God manifests itself among human beings. But those who exchange falsehoods in the name of truth always turn against the call of truth. The preacher of truth may ultimately be rendered homeless and his economic resources may be cut off. But such an individual is always under the direct guardianship of God, who provides for him His special succour. While others are provided for according to their efforts, a messenger of truth is provided for by God ‘without measure’.
Salah satu wujud kekuasaan-Mu ialah Engkau memasukkan malam ke dalam siang sehingga waktunya menjadi panjang, dan memasukkan siang ke dalam malam sehingga waktunya menjadi panjang. Engkau mengeluarkan sesuatu yang hidup dari sesuatu yang mati, seperti menetapkan kelahiran seorang mukmin dari orang kafir dan mengeluarkan tanaman dari biji, dan Engkau mengeluarkan sesuatu yang mati dari sesuatu yang hidup, seperti menetapkan kelahiran seorang kafir dari orang mukmin, dan mengeluarkan telur dari induk ayam. Engkau memberikan rezeki yang luas kepada siapa saja yang Engkau kehendaki tanpa perkiraan dan hitungan.
Janganlah kamu -wahai orang-orang mukmin- menjadikan orang-orang kafir sebagai pemimpin-pemimpin yang kalian cintai dan kalian bela dengan meninggalkan orang-orang mukmin. Barang siapa yang melakukan hal itu maka ia telah berlepas diri dari Allah dan Allah pun telah berlepas diri darinya, kecuali jika kalian berada di wilayah kekuasaan mereka sehingga kalian mencemaskan keselamatan diri kalian maka tidak ada salahnya apabila kalian menghindari kejahatan mereka dengan menunjukkan kelembutan dalam berbicara dan keramahan dalam bersikap, dengan tetap menyimpan rasa permusuhan dengan mereka. Allah memperingatkan kalian agar takut kepada-Nya, dan janganlah kalian menjerumuskan diri kalian ke dalam murka-Nya dengan cara melakukan perbuatan maksiat. Hanya kepada Allahlah tempat kembalinya seluruh makhluk di hari Kiamat untuk menerima balasan atas amal perbuatan mereka.
O believers, do not take disbelievers as friends that you love and support instead of other believers: whoever does this will never be helped by Allah in any way. However, if you are under their authority and you fear for your lives, then there is no harm if you avoid their harm by being nice to them in your speech and actions on the outside, whilst hating them inside. Allah warns you of Himself, so fear Him and do not become the subject of His anger by committing sins. All men will return to Allah alone on the Day of Resurrection for Him to reward them for their actions.
"Janganlah orang-orang Mukmin mengambil orang-orang kafir menjadi wali dengan meninggalkan orang-orang Mukmin. Barangsiapa berbuat demikian, niscaya lepaslah ia dari perto-longan Allah, kecuali karena (siasat) memelihara diri dari sesuatu yang ditakuti dari mereka. Dan Allah memperingatkan kamu ter-hadap diri (siksa)Nya. Dan hanya kepada Allah-lah kembali(mu)." (Ali Imran: 28).
(28) Ini adalah larangan Allah dan peringatan bagi kaum Mukminin agar tidak menjadikan orang-orang kafir sebagai wali-wali (pemimpin-pemimpin) mereka selain kaum Mukminin. Karena kaum Mukminin itu sebagian mereka adalah wali bagi sebagian lainnya. Dan Allah adalah wali bagi mereka. ﴾ وَمَن يَفۡعَلۡ ذَٰلِكَ ﴿ "Barang-siapa berbuat demikian", yakni menjadikan orang-orang kafir sebagai pemimpin (pelindung dan penolong), ﴾ فَلَيۡسَ مِنَ ٱللَّهِ فِي شَيۡءٍ ﴿ "niscaya lepaslah ia dari pertolongan Allah," artinya, niscaya ia terlepas dari Allah dan Allah juga berlepas diri (bara`) darinya, sebagaimana Firman Allah تعالى,
﴾ وَمَن يَتَوَلَّهُم مِّنكُمۡ فَإِنَّهُۥ مِنۡهُمۡۗ ﴿
"Barangsiapa di antara kamu mengambil mereka menjadi pemimpin, maka sesungguhnya orang itu termasuk golongan mereka." (Al-Ma`idah: 51).
Dan Firman Allah, ﴾ إِلَّآ أَن تَتَّقُواْ مِنۡهُمۡ تُقَىٰةٗۗ ﴿ "Kecuali karena (siasat) memelihara diri dari sesuatu yang ditakuti dari mereka," yakni, kecuali bila kalian khawatir akan diri kalian dalam memulai permusuhan terhadap kaum kafir, maka kalian mendapatkan keringanan, dalam kondisi seperti itu, untuk mengadakan perjanjian dan perdamaian, bukan dalam kapasitas memberi loyalitas (wala`) yang merupakan bentuk kecintaan hati lalu diikuti oleh pembelaan.
﴾ وَيُحَذِّرُكُمُ ٱللَّهُ نَفۡسَهُۥۗ ﴿ "Dan Allah memperingatkan kamu terhadap Diri (siksa)Nya." Maksudnya, takutlah kalian dariNya, khawatirlah terhadapNya, dan dahulukanlah rasa takut kepadaNya itu dari rasa takut kalian terhadap manusia, karena Dia-lah yang mengurus segala urusan manusia, dan Dia-lah yang mengendalikan (mengua-sai) diri mereka, dan kepadaNya-lah mereka akan kembali dan pulang. Kemudian Dia akan membalas orang-orang yang menda-hulukan rasa takutnya terhadapNya dan rasa harapnya kepadaNya atas selainNya dengan pahala yang melimpah, dan menyiksa orang-orang kafir dan orang-orang yang menjadikan mereka pemimpin dengan siksaan yang menghinakan.
Ô croyants, ne prenez pas les mécréants pour alliés que vous aimez et soutenez au lieu d’aimer et de soutenir les autres croyants. Quiconque agit de la sorte se désavoue d’Allah et Allah se désavoue de lui, sauf si vous êtes sous leur domination et que vous craigniez qu’ils ne s’en prennent à vos vies. Dans ce cas, il n’y a pas de mal de repousser leur mal en leur manifestant de la douceur dans les paroles et les gestes tout en éprouvant de l’hostilité pour eux. Allah vous avertit contre Lui. Craignez-Le donc et ne vous exposez pas à Sa colère en commettant des actes de désobéissance. C’est auprès d’Allah Seul que les serviteurs retourneront le Jour de la Résurrection afin qu’Il les rétribue pour leurs œuvres.
Creyentes, no tomen a los que niegan la verdad por aliados, amándolos y apoyándolos en contra de los creyentes. Quien así obre reniega de Al-lah y Al-lah reniega de él; a menos que se encuentren bajo su dominación y teman por su vida. En ese caso, no es incorrecto aplacar su maldad expresándoles palabras y gestos dulces sin dejar de sentir hostilidad hacia ellos. Al-lah les advierte. Témanle y no se expongan a Su cólera cometiendo actos de desobediencia. Ante Al-lah regresarán los siervos el Día de la Resurrección para que Él los retribuya según sus obras.
28- Mü’minler, mü’minleri bırakıp da kâfirleri dost edinmesinler. Kim bunu yaparsa Allah ile olan bağını koparmış olur. Ancak onlardan gelecek bir zarardan korunmaya çalışmanız müstesnâ. Allah sizi kendisinden sakındırıyor. Nihâyet dönüş yalnız Allah’adır.
28. “Mü’minler, mü’minleri bırakıp da kâfirleri dost edinmesinler.”Bu, Yüce Allah’ın mü’minlere koyduğu bir yasak ve bir sakındırmadır. Onlar, mü’minleri bırakıp kâfirleri dostlar edinmemelidirler. Çünkü mü’minler birbirlerinin dostlarıdır. Allah da onların dostudur.“Kim bunu” kâfirleri dost edinmeyi “yaparsa Allah ile olan bağını koparmış olur.” Yani o Allah’tan uzaktır, Allah da ondan uzaktır. Nitekim Yüce Allah bir başka yerde:“İçinizden kim onları dost edinirse muhakkak o da onlardandır”(el-Maide, 5/51)buyurmaktadır.“Ancak onlardan gelecek bir zarardan korunmaya çalışmanız müstesnâ”buyruğu da şu demektir: Ancak kâfirlere düşmanlığınızı açıkça ortaya koymanız halinde kendinize gelecek bir zarardan korkacak olursanız, bu durumda onlarla antlaşmanız ve iyi geçinmenizde size ruhsat vardır. Yoksa beraberinde yardımlaşma ve destek vermeyi de gerektiren ve kalbi sevgi demek olan dost edinmeye ise ruhsat yoktur.“Allah sizi kendisinden sakındırıyor.” O halde siz de O’ndan korkun. O’ndan korkmayı insanlardan korkmanın önüne geçirin; çünkü kulların işlerini çekip çeviren O’dur. Onların idarelerini elinde tutan O’dur, O’na döneceklerdir ve O’nun huzuruna varacaklardır. O’ndan korkmayı ve mükâfatını ummayı başka şeylerden önde tutanları pek büyük ecirlerle mükâfatlandıracaktır. Kâfirleri ve onları dost edinenleri ise dehşetli azaplarla cezalandıracaktır.
O Vjernici, nemojte uzimati nevjernike za prisne prijatelje, da njih volite i pomažete mimo vjernika, a ko to uradi – Allah ga se odriče, osim onog ko je pod njihovom vlašću pa se boji za svoj život. Takvima nije grijeh da se čuvaju uznemiravanja nevjernika (koji ratuju protiv muslimana) ispoljavanjem prijateljskog odnosa uz skrivanje neprijateljstva. Allah vas na Sebe upozorava, pa Ga se bojte i nemojte se griješenjem izlagati Njegovoj srdžbi. Robovi će se na Sudnjem danu vratiti Allahu i On će ih nagraditi ili kazniti za njihova djela.
The Prohibition of Supporting the Disbelievers
Allah prohibited His believing servants from becoming supporters of the disbelievers, or to take them as comrades with whom they develop friendships, rather than the believers. Allah warned against such behavior when He said,
وَمَن يَفْعَلْ ذَلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَىْءٍ
(And whoever does that, will never be helped by Allah in any way) meaning, whoever commits this act that Allah has prohibited, then Allah will discard him. Similarly, Allah said,
يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَتَّخِذُواْ عَدُوِّى وَعَدُوَّكُمْ أَوْلِيَآءَ تُلْقُونَ إِلَيْهِمْ بِالْمَوَدَّةِ
(O you who believe! Take not My enemies and your enemies as friends, showing affection towards them), until,
وَمَن يَفْعَلْهُ مِنكُمْ فَقَدْ ضَلَّ سَوَآءَ السَّبِيلِ
(And whosoever of you does that, then indeed he has gone astray from the straight path.) 60:1. Allah said,
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَتَّخِذُواْ الْكَـفِرِينَ أَوْلِيَآءَ مِن دُونِ الْمُؤْمِنِينَ أَتُرِيدُونَ أَن تَجْعَلُواْ للَّهِ عَلَيْكُمْ سُلْطَاناً مُّبِيناً
(O you who believe! Take not for friends disbelievers instead of believers. Do you wish to offer Allah a manifest proof against yourselves) 4:144, and,
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَتَّخِذُواْ الْيَهُودَ وَالنَّصَـرَى أَوْلِيَآءَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ وَمَن يَتَوَلَّهُمْ مِّنكُمْ فَإِنَّهُ مِنْهُمْ
(O you who believe! Take not the Jews and the Christians as friends, they are but friends of each other. And whoever befriends them, then surely, he is one of them.) 5:51.
Allah said, after mentioning the fact that the faithful believers gave their support to the faithful believers among the Muhajirin, Ansar and Bedouins,
وَالَّذينَ كَفَرُواْ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ إِلاَّ تَفْعَلُوهُ تَكُنْ فِتْنَةٌ فِى الاٌّرْضِ وَفَسَادٌ كَبِيرٌ
(And those who disbelieve are allies of one another, (and) if you do not behave the same, there will be Fitnah and oppression on the earth, and a great mischief and corruption.) 8:73.
Allah said next,
إِلاَ أَن تَتَّقُواْ مِنْهُمْ تُقَـةً
(unless you indeed fear a danger from them) meaning, except those believers who in some areas or times fear for their safety from the disbelievers. In this case, such believers are allowed to show friendship to the disbelievers outwardly, but never inwardly. For instance, Al-Bukhari recorded that Abu Ad-Darda' said, "We smile in the face of some people although our hearts curse them." Al-Bukhari said that Al-Hasan said, "The Tuqyah is allowed until the Day of Resurrection." Allah said,
وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ
(And Allah warns you against Himself.) meaning, He warns you against His anger and the severe torment He prepared for those who give their support to His enemies, and those who have enmity with His friends,
وَإِلَى اللَّهِ الْمَصِيرُ
(And to Allah is the final return) meaning, the return is to Him and He will reward or punish each person according to their deeds.
Cấm các ngươi - hỡi những người có đức tin - nhận những kẻ vô đức tin làm người bảo hộ, các ngươi thương yêu chúng, giúp đỡ chúng thay vì dành cho những người có đức tin. Ai dám làm điều đó thì y vô can với Allah và Allah vô can với y ngoại trừ việc lo sợ bị hại đến thân mình trước thế lực lớn mạnh thì các ngươi được phép nhẹ nhàng từ tốn trong lời nói và dè dặn trong hành động nhưng trong lòng luôn câm ghét chúng. Allah khuyến cáo các ngươi coi chừng Ngài, hãy sợ Ngài, không nên làm Ngài giận dữ bằng cách vi phạm điều Ngài cấm, bởi vì các ngươi sẽ phải trở lại đơn độc một mình trình diện trước Ngài trong Ngày Phán Xét để Ngài thưởng phạt thích đáng cho các ngươi.
Non scegliete i miscredenti come sostenitori, o voi credenti. Li amate e sostenete, escludendo i credenti. E colui che si comporta in questo modo, il suo rapporto con Allāh sarà interrotto, e Allāh non lo assolverà, a meno che non siate stati sottomessi alle loro leggi, temendo per la vostra incolumità; in tal caso non vi è peccato, al fine di evitare persecuzioni, e vi è permesso assecondarli nelle parole e nei fatti, celando la vostra avversione. E Allāh vi mette in guardia da Lui Stesso: Temetelo, e non andate incontro alla Sua ira commettendo peccati. E ad Allāh solo ritorneranno i Suoi sudditi nel Giorno del Giudizio, al fine di giudicarli per le loro azioni.
Commentary
In these verses, Muslims have been instructed not to take disbelievers as their friends. Those who act against this instruction have been sternly warned: Those who take them as friends will find that their bond of love and friendship with Allah has been cut off. Any emotionally involved friendship that comes from the heart is absolutely forbidden (Haram). However, a formal friendship at the level of mutual dealings is, no doubt, permissible; but, that too is not favoured if unnecessary.
Verses dealing with this subject have appeared at many places in the Holy Qur'an with varying shades of meaning. It was said in Surah al-Mumtahinah:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ تُلْقُونَ إِلَيْهِم بِالْمَوَدَّةِ
0. those who believe, do not take My enemy and your enemy as friends having love for them. (60:1)
Then, towards the end it was said:
وَمَن يَفْعَلْهُ مِنكُمْ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ
And whoever from among you does this he has gone astray from the right path. (60:1)
Elsewhere it was said:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْيَهُودَ وَالنَّصَارَىٰ أَوْلِيَاءَ ۘ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ وَمَن يَتَوَلَّهُم مِّنكُمْ فَإِنَّهُ مِنْهُمْ ﴿المائدة : 51﴾
0 those who believe, do not take Jews or Christians as friends (for) they are friends among themselves. And whoever has friendship with them, he is one of them. (5:51)
And it appears in Surah al-Mujadalah:
لَّا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّـهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ
You shall not find those who believe in Allah and in the Here-after having friendship with those who have enmity with Allah and His messenger, even though they may be their fathers or sons or brothers or members of their tribe. (58:22)
Relations with disbelievers
In verses cited above and in many other verses of the Holy Qur'an, Muslims have been strongly prevented from 'Muamlat' with non-Muslims, that is, from indulging in relations based on love and friendship. Looking at these clear instructions, non-Muslims who are not aware of the true intention and application of this rule start thinking that the religion of Muslims does not seem to have any place for toleration or bilateral relations or even common courtesy.
On the other hand, there are a large number of verses from the Holy Qur'an, the words and acts of the noble Prophet ﷺ ، the practice of the rightly -guided Khulafa' and other revered Companions, which bring to light injunctions and actual modes of dealing with non-Muslims by way of favour, compassion, generosity, sympathy and concern, which has little or no parallel in world history. A superficial look on these different attitudes may sense a sort of contradiction therein. But, this feeling is a result of only a cursory study of the true teachings of the Qur'an. If we collect all verses of the Qur'an, relating to this subject which appear at several different places and study them all together, we shall find nothing which could bother non-Muslims nor shall there remain any doubt of contradiction in the text of the Qur'an and Hadith. With this need in view, given below is a full explanation of this point which will, hopefully, bring forth the distinction between various shades of friendship and the reality behind each of them. In addition to this, we shall also get to know what levels of friendship are permissible or impermissible and also the reasons why a certain level has been disallowed.
The truth of the matter is that there are different degrees or steps or levels in relations between two persons or groups. The first degree of such relations comes from the heart, that of affection and love involving intense emotional commitment. This is called Muwalat or close friendship. This sort of friendship is restricted to true Muslims. A Muslim is not permitted to have this kind of relationship with a non-Muslim.
The second degree is that of Muwasat, which means relationship based on sympathy, kindness and concern. It includes charitable help and support, condolence and consolation and any well-meaning attitude of wishing well. Barring disbelievers who are at war with Muslims, this kind of relationship is permissible with all other non-Muslims. A detailed explanation of this approach has appeared in Surah al-Mumtahinnah (60:8)
لَّا يَنْهَاكُمُ اللَّـهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُم مِّن دِيَارِكُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ
Allah does not forbid you from treating those who do not fight you on your faith, nor have they driven you out of your homes, with benevolence and equity.
The third degree is that of Mudarat which means relations based on customary cordiality, adequacy in courtesy, pleasant and friendly behaviour, and mannerly politeness. This too is permissible with all non-Muslims, especially so, when the objective is to present them with some beneficial aspect of the Faith, or when they are guests, or the purpose is to stay safe from any possible harm coming through them. The words, إِلَّا أَن تَتَّقُوا مِنْهُمْ تُقَاةً ( (unless you guard yourselves against an apprehension from them) appearing in this verse mean this degree of Mudarat which, in other words, means that Muwalat or friendship with disbelievers is not permissible except when you are in a situation where you want to defend yourself against them. Since Mudarat or sympathetic relations somewhat resemble Muwalat or friendship, it was exempted from the category of Muwalat. (Bayan al-Qur'n)
The fourth degree is that of Mu` amalat or dealings. It means dealings and transactions in business or employment or wages or industry or technology. These too are permissible with non-Muslims, except when such dealings harm the general body of Muslims. The continued practice of the Holy Prophet ﷺ the rightly-guided Khulafa' and other Companions prove it so. It is on this basis that Muslim jurists have prohibited the sale of arms to disbelievers who are at war with Muslims. However, trade and activities allied to it have been permitted. Also allowed is having them as employees or being employed in their plants and institutions.
To sum up, as for the four degrees of relations with non-Muslims, we now know that friendship which binds a Muslim in very close ties with non-Muslims is not permissible under any condition. Relations based on benevolence, humane interest and concern are permitted with all but the belligerent ones. Similarly, politeness and friendly treatment is also permissible when the purpose is to entertain a guest, convey Islamic teachings to non-Muslims or to stay safe against being hurt or harmed by them.
Now, let us look at what our noble Prophet ﷺ ، who graced this world as the universal mercy, did for non-Muslims. He demonstrated such compassion, generosity and politeness while dealing with them that it would be difficult to find its example in the world history. When Makkah was in the grip of famine, he personally went out to help his enemies who had made him leave his home town. Then, came the conquest of Makkah. All these enemies fell under his power and control. He set all of them free saying: لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ which means - Not only that you are being given amnesty this day, we are not censuring you at all for your past tyranny against us either.' When non-Muslim prisoners of war were presented before him, he treated them with such tenderness which many cannot claim to have done even in respect of their children. The disbelievers inflicted on him all sorts of injuries and pain but he never raised his hand in revenge. ` He did not even wish ill of them. A delegation from the tribe of Bano Thaqif who had not embraced Islam upto that time came to visit him. They were given the honour of staying in the Mosque of the Prophet ﷺ ، a place regarded by Muslims as most honourable.
Sayyidna ` Umar ؓ gave stipends and allowances to needy non-Muslim dhimmis ذِمِّی ، an elegant conduct the examples of which are spread all over in the accounts of dealings credited to the rightly -guided Khulafa' and the noble Companions. Let us bear in mind that all these were in one or the other form of Mu` wasat (concern) or Mudarat (cordiality) or Mu'amalat (dealings). It had nothing to do with Muwalat or close and intimate friendship which had been forbidden.
The aforesaid explanations clarify two things: firstly, Islam teaches its adherents all possible tolerance, decency and benevolence while dealing with non-Muslims; secondly, the superficial contradiction sensed with regard to the verse forbidding friendship with non-Muslims stands removed.
However, there is a possible question which still remains unanswered. The question is: °Why has the Qur'an chosen to so strongly block close friendship with disbelievers, so much so that it has not al-lowed it in favour of any disbeliever under any condition? at is the wisdom behind it? One of the reasons, a particular one, is that Islam does not see man existing in this world like common animals or jungle trees and blades of grass which sprout, grow, flourish and die and that is the end of it. Instead of that, man’ s life in this world is a purposeful life. All stages and phases of his life, that is, his eating, drinking, standing, sitting, sleeping, waking, even his living and dying, all revolve around a central purpose. As long as what he does conforms to this purpose, all he does is correct and sound. If these are against that purpose, then, they are all wrong. The poet-sage Rumi said it so well:
زندگی از بہر ذکر و بندگی است
بے عبادت زندگی شرمندگی است
The purpose of life is to remember the Creator and serve Him well Life without that devotion is nothing but shame
In his view and in the view of all right-minded people, when man abandons this purpose, he does not remain the human being he was created to be:
آنچہ می بینی خلافِ آدم اند
نیستند آدم غلافِ آدم اند
What you see is a crowd of anti-men
They are not men, they are just the shell of men
The Holy Qur'an has made human beings declare this purpose as their solemn creed in the following words:
قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّـهِ رَبِّ الْعَالَمِينَ ﴿162﴾
(My prayer and my sacrifice and my life and my death are all for Allah, the Lord of the Worlds." (6:162)
Now, when it stands established that the purpose of man's life is to obey and worship Allah, the Lord of the worlds, everything else including all affairs of life in this world -- business, government, politics, personal and social relations -- must invariably follow this purpose. It follows, therefore, that those who are against this purpose are the worst enemies of man. Since Satan is the foremost in this enmity, the Holy Qur'an says: إِنَّ الشَّيْطَانَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوًّا (Surely, Satan is your enemy, so take him as enemy. 35:6).
Thus, those who follow the alluring dictates of the Satan and op-pose the injunctions of Allah brought by the blessed prophets ﷺ can hardly be the kind of people to deserve deep love and friendship based on close ties and any degree of intimacy. It is just not possible for a person who has a definite purpose in life, and who has all his friendships and enmities, agreements and disagreements subservient to this central purpose, to do something like this. The same subject has been stated in a hadith from al-Bukhari and Muslim in which the Holy Prophet ﷺ has been reported to have said: من احَبَّ للہ وابغضَ للہ فقدِ استکملَ (Whoever loves for the sake of Allah-and hates for the sake of Allah alone, has perfected his faith) (Bukhari and Muslim). From here we know that ایمان ‘Iman or faith remains incomplete unless man subordinates his love and friendship and his hatred and enmity to Allah Almighty. Therefore, any deep emotional commitment by a true Muslim in the known forms of love and friendship has to be exclusively for one who is with him all the way in the pursuit of this noble purpose and certainly obedient to what his Lord has commanded him to do. This is why the Holy Qur'an has, in verses cited at the beginning of the commentary, said that the one who maintains relations based on deep love and friendship with disbelievers is one of them.
The last verse (30) says that 'Allah warns you of Himself lest you should indulge in friendship with disbelievers for the sake of fleeting interests and objectives and thus invite the anger of Allah. And since close friendship (Muwalat) relates to the heart and the affairs of the heart are known to none but Allah, it is possible that a person may actually be intensely in love for and friendship with disbelievers, but may deny it verbally. Therefore, the earlier verse (29) has already covered it by saying: "whether you conceal what is in your hearts, or disclose it, Allah shall know it." No denial or false claim is tenable before Him.
Ey Müminler! Sakın Müminleri bırakıp da sevip, yardım ederek kâfirleri veli/dost edinmeyin. Kim bunu yaparsa, Allah’tan uzaklaşmış, Allah da ondan uzaklaşmıştır. Ancak onların hükümranlığında olmanız ve size gelebilecek tehlikelerden korunmanız başkadır. Onlara karşı düşmanlığı gizlemekle birlikte onların eziyetlerinden korunmak için onlara karşı yumuşak söz söylemenizde ve yumuşak davranmanızda bir sıkıntı yoktur. Allah, sizi kendisi hakkında korkutup uyarmaktadır. Sakın O'na isyan ederek gazabına uğramayın. Kıyamet günü amellerinin karşılığını kendilerine vermek üzere kulların dönüşü sadece Allah’adır.
Huwag kayong gumawa, O mga mananampalataya, sa mga tagatangging sumampalataya bilang mga katangkilik na iibigin ninyo at iaadya ninyo bukod pa sa mga mananampalataya. Ang sinumang gagawa niyon ay nagpawalang-kaugnayan nga kay Allāh at nagpawalang-kaugnayan si Allāh sa kanya, maliban na kayo ay maging nasa ilalim ng kapamahalaan nila para mangamba kayo sa kanila para sa mga sarili ninyo, at wala namang pagkaasiwa na mangilag kayo sa pananakit nila sa pamamagitan ng pagpapakita ng kabanayaran sa pananalita at kabaitan sa mga gawa kalakip ng pagkukubli ng pagkamuhi sa kanila. Nagbibigay-babala sa inyo si Allāh sa sarili Niya kaya mangamba kayo sa Kanya at huwag kayong lumantad sa galit Niya sa pamamagitan ng paggawa ng mga pagsuway. Tungo kay Allāh lamang ang pagbabalik ng mga tao sa Araw ng Pagbangon para sa pagganti sa kanila sa mga gawain nila.
Sabihin mo, O Propeta: "Kung magkukubli kayo ng anumang nasa mga dibdib ninyo kabilang sa sinaway sa inyo ni Allāh gaya ng pagtangkilik sa mga tagatangging sumampalataya o maglalantad kayo niyon, makaaalam niyon ni Allāh at walang nakakukubli sa Kanya mula roon na anuman. Nakaaalam Siya sa anumang nasa mga langit at anumang nasa lupa. Si Allāh sa bawat bagay ay May-kakayahan: walang nakapagpapawalang-kakayahan sa Kanya na anuman."
Allah Knows What the Hearts Conceal
Allah tells His servants that He knows the secrets and apparent matters and that nothing concerning them escapes His observation. Rather, His knowledge encompasses them in all conditions, time frames, days and instances. His knowledge encompasses all that is in heaven and earth, and nothing not even the weight of an atom, or what is smaller than that in the earth, seas and mountains, escapes His observation. Indeed,
وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
(And Allah is able to do all things.) and His ability encompasses everything. This Ayah alerts Allah's servants that they should fear Him enough to not commit what He prohibits and dislikes, for He has perfect knowledge in all they do and is able to punish them promptly. And He gives respite to some of them, then He punishes them, and He is Swift and Mighty in taking account. This is why Allah said afterwards,
يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا
(On the Day when every person will be confronted with all the good he has done,) meaning, on the Day of Resurrection, Allah brings the good and evil deeds before the servant, just as He said,
يُنَبَّأُ الإِنسَـنُ يَوْمَئِذِ بِمَا قَدَّمَ وَأَخَّرَ
(On that Day man will be informed of what he sent forward, and what he left behind.) 75:13.
When the servant sees his good deeds, he becomes happy and delighted. When he sees the evil deeds he committed, he becomes sad and angry. Then he will wish that he could disown his evil work and that a long distance separated it from him. He will also say to the devil who used to accompany him in this life, and who used to encourage him to do evil;
يلَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ
("Would that between me and you were the distance of the two easts ـ a horrible companion (indeed)!) 43:38.
Allah then said, while threatening and warning,
وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ
(And Allah warns you against Himself) meaning, He warns you against His punishment. Allah then said, while bringing hope to His servants, so that they do not despair from His mercy or feel hopeless of His kindness,
وَاللَّهُ رَءُوفٌ بِالْعِبَادِ
(And Allah is full of kindness with the servants)
Al-Hasan Al-Basri said, "Allah is so kind with them that He warns them against Himself." Others commented, "He is merciful with His creation and likes for them to remain on His straight path and chosen religion, and to follow His honorable Messenger."
Say, O Prophet: Whether you hide within your hearts that which Allah has forbidden, such as befriending the disbelievers, or you reveal the same, Allah knows about it. Nothing is hidden from Him. He knows whatever is in the heavens and the earth. He has power over everything and nothing is outside His ability.
Katakanlah -wahai Nabi-, “Jika kalian menyembunyikan sesuatu yang dilarang oleh Allah di dalam dadamu, seperti berteman setia dengan orang-orang kafir, atau memperlihatkannya, niscaya Allah mengetahuinya. Tidak ada sesuatu pun yang luput dari pengetahuan-Nya. Dia mengetahui apa saja yang ada di langit dan di bumi, dan Allah Mahakuasa atas segala sesuatu, tidak ada sesuatu pun yang tidak dapat dilakukan-Nya.
A believer treats all human beings with justice and fairness, without differentiating between Muslims and non-Muslims. But friendship with non-Muslims who are at war with Islam is not lawful. In the eyes of God, it is our intention that matters: when our intention is sincere, God does not take us to task for our actions. The key factor, worthy of consideration in all matters, is the fear of God. One should always give proper thought to one’s behaviour, whatever the issue, because one is accountable to God for everything. Whoever is proved wrong on the divine scale cannot escape punishment. Nothing pertaining to human beings escapes the eyes of God, whether in public or in private. When the veil of the divine test is cast aside, the world of the Hereafter will appear before mankind and the fruits of all man’s actions will be before him. This sight will be so dreadful that all the things of this world which had appeared so pleasing to him, will now be the very things from which he will want to distance himself. What is most important in the eyes of God is whether Islam is implanted in one’s heart or not. A believer is one whose love for God springs from his heart, who loves God truly in his heart of hearts. It is people such as those who deserve God’s love and attention. One who forms such a bond with God is forgiven by Him for his failings. God is hard on the arrogant. But He is gentle with those who adopt modesty as their way of life.
Ô Prophète, dis: Que vous dissimuliez dans vos cœurs l’alliance que vous a défendue Allah avec les mécréants ou que vous la manifestiez, Allah en est au fait et rien ne Lui échappe. Il sait ce qu’il y a dans les Cieux et la Terre. Il a le pouvoir d’accomplir toute chose, rien ne pouvant se soustraire à Son pouvoir.
Ey Peygamber! De ki: Allah'ın yasakladığı şeylerden olan kâfirleri dost edinmek gibi hususları içinizde gizleseniz de açıklasanız da Allah, onu bilir. Hiçbir şey O'na gizli kalmaz. O, göklerde ve yerde olan her şeyi bilir. Allah’ın her şeye gücü yeter. Hiçbir şey O'nu aciz bırakamaz.
29- De ki:“Göğüslerinizindekini gizleseniz de açığa vursanız da Allah onu bilir. Göklerde ve yerde ne varsa hepsini bilir. Allah her şeye kadirdir.”
30- Her nefis yaptığı iyiliği de işlediği kötülüğü de önüne konmuş olarak bulacağı gün ister ki işlediği kötülükle arasında uzak bir mesafe bulunsun. Allah sizi kendisinden sakındırıyor. Allah kullarına karşı Raûftur.
29. “De ki: “Göğüslerinizindekini gizleseniz de açığa vursanız da Allah onu bilir.” Yüce Allah, kullar ister gizlesinler, ister açıklasınlar kalplerde bulunan şeyleri bilgisi ile kuşattığını haber vermektedir. O’nun bilgisi göklerde ve yerde bulunan her şeyi kuşatmıştır ve gizli sanılan hiçbir şey O’na gizli değildir. Bilgisinin kuşatıcılığı ile birlikte O yücedir ve her şeye gücü yetendir. Hiçbir varlık O’nun iradesine karşı koyamaz.
30. Yüce Allah kullarının, bütün hallerinde gözetimi altında olduklarını bilmelerini gerektirecek şekilde azamet ve sıfatlarının kapsamlılığını söz konusu ettikten sonra; yine O’nun gözetimi altında olduklarını hatırlamalarını ve O’ndan korkmalarını gerektiren bir başka hususu da sözkonusu etmektedir. O da; onların hepsinin huzuruna gelecekleri gerçeğidir. O vakit de amelleri hayır olsun şer olsun hazır olacaktır. İşte o vakit hayır işlemiş olanlar, kendileri için dünyada iken gönderdiklerinden ötürü sevinecektirler. Şer ehli ise işlediklerinin hazır olduğunu görecekleri vakit pişman olacaklar ve kendileri ile o kötü amelleri arasında çok büyük bir mesafe bulunmasını arzu edeceklerdir.
Kul Rabbine doğru yol aldığını, bu dünya hayatında çalışıp çabaladığını ve Rabbinin huzuruna çıkmasının ameli ile karşılaşmasının kaçınılmaz olduğunu bilecek olursa, bu hususta gereken tedbirlerini alması gerekir. Bu onun; rezil olmasını ve ceza görmesini gerektirecek amellerden sakınmasını, ebedi mutluluğu ve ilâhi mükâfaatları gerektiren salih amelleri de işleyerek hazırlanmasını gerektirir. İşte bundan dolayı Yüce Allah:“Allah sizi kendisinden sakındırıyor” diye buyurmaktadır. Çünkü size açıkladığı azametine dair sıfatları, eksiksiz adaleti, şiddetli cezalandırması bunu gerektirmektedir. Cezasının çetin olması ile birlikte O Rauftur, Rahîmdir. Kullarını korkutması, sapıklık ve fesattan uzak durmalarını söylemesi de O’nun şefkat ve rahmetindendir. Nitekim Yüce Allah bir takım suçların cezalarını söz konusu ettikten sonra:“İşte Allah bununla kullarını korkutuyor, ey Benim kullarım, Benden korkun.”(ez-Zümer, 39/16) buyurmaktadır.
Allah’ın şefkat ve rahmeti onlara, izledikleri takdirde hayırlara ulaşabilecekleri yolları kolaylaştırmıştır. Yine O, şefkat ve rahmetinin gereği olarak kendilerini hoş olmayacak sonuçlara götürecek yollardan sakındırmıştır. Yüce Rabbimizden Sırat-i Müstakimi izlemeyi kolaylaştırmakla ve izleyenlerini cehenneme götüren yollardan kurtarmak suretiyle üzerimizdeki ihsanını tamamlamasını niyaz ederiz.
Profeta, di: Ya sea que oculten la alianza con los incrédulos que Al-lah les ha prohibido, o ya sea que la manifiesten, Al-lah lo sabe y nada se Le escapa. Él conoce lo que hay en los cielos y en la Tierra. Él tiene el poder de realizar cualquier cosa, nada queda fuera de Su poder.
O Vjerovjesniče, reci: "Bilo da u svojim prsima skrivate nešto što je Allah zabranio, poput prijateljstva sa nevjernicima, ili to ispoljavate – Allah zna, i ništa Mu skriveno nije. On zna sve na nebesima i na Zemlji, On je nad svime moćan i ništa Ga ne može spriječiti u onome što čini."
Di', o Profeta: "Che nascondiate nei vostri cuori ciò da cui Allāh vi ha dissuaso, come sostenere i miscredenti, o che lo mostriate, Allāh ne è cosciente: Non Gli è nascosto nulla di ciò. E conosce ciò che vi è nei Cieli e in Terra; e Allāh è Onnipotente, nulla Gli è impossibile".
"Katakanlah, 'Jika kamu menyembunyikan sesuatu yang ada dalam hatimu atau kamu menampakkannya, pasti Allah menge-tahuinya.' Allah mengetahui apa-apa yang ada di langit dan apa-apa yang ada di bumi. Dan Allah Mahakuasa atas segala sesuatu. Pada hari ketika tiap-tiap diri mendapati segala kebajikan diha-dapkan (di mukanya), begitu (juga) kejahatan yang telah dikerja-kannya; ia ingin kalau kiranya antara ia dengan hari itu ada masa yang jauh; dan Allah memperingatkan kamu terhadap siksaNya. Dan Allah sangat Penyayang kepada hamba-hambaNya." (Ali Imran: 29-30).
(29-30) Allah تعالى memberitakan tentang ilmuNya yang meliputi apa yang ada dalam dada, baik yang disembunyikan oleh manusia atau yang ditampakkannya. Sebagaimana ilmuNya itu meliputi segala yang di langit dan di bumi, dan tidak ada sesuatu pun yang tersembunyi dariNya. Di samping ilmuNya yang meli-puti segala hal itu Dia juga Mahaagung lagi Mahakuasa atas segala sesuatu yang tidak ada suatu apa pun yang ada (di alam ini) dapat menolak kehendakNya. Dan setelah Allah menyebutkan tentang keagunganNya dan luasnya sifat-sifatNya yang mengharuskan manusia agar merasa diawasi olehNya dalam segala keadaan me-reka, Allah menyebutkan juga bagi mereka pendorong lain untuk merasakan pengawasan Allah atasnya dan rasa takut kepadaNya, yaitu bahwa mereka semua akan kembali kepadaNya dan amal perbuatan mereka saat itu dari yang baik maupun yang buruk akan dihadirkan. Di saat itu kaum Mukminin merasa kurang terhadap apa yang telah mereka lakukan bagi diri mereka berupa kebajikan, sedang orang-orang kafir akan menyesal ketika perbuatan-perbuat-an mereka dihadirkan, dan mereka berharap agar antara mereka dengan hari itu masih panjang jaraknya.
Maka apabila seorang hamba mengetahui bahwasanya ia ber-jalan menuju Rabbnya dan berjuang di dunia ini, dan bahwasanya pastilah ia akan menjumpai Rabbnya dan melihat usahanya, niscaya hal itu mengharuskan dirinya mengambil sikap hati-hati dan was-pada dari perbuatan-perbuatan yang mengharuskannya diperma-lukan dan disiksa, dan bersiap-siap dengan amal-amal shalih yang mendatangkan kebahagiaan dan pahala. Itulah sebabnya Allah تعالى berfirman, ﴾ وَيُحَذِّرُكُمُ ٱللَّهُ نَفۡسَهُۥۗ ﴿ "Dan Allah memperingatkan kamu ter-hadap Diri (siksa)Nya," yang demikian itu dengan Allah memper-lihatkan buat kalian sifat-sifat keagunganNya, kesempurnaan ke-adilanNya, dan kerasnya siksaanNya. Dan di samping pedihnya hukumanNya, Allah juga Maha Penyantun lagi Maha Penyayang. Dan di antara santun dan kasih sayangNya adalah bahwa Dia me-nakut-nakuti hamba-hambaNya dan mengingatkan mereka dari kezhaliman dan pengrusakan, sebagaimana Allah تعالى berfirman ketika menyebutkan hukumanNya,
﴾ ذَٰلِكَ يُخَوِّفُ ٱللَّهُ بِهِۦ عِبَادَهُۥۚ يَٰعِبَادِ فَٱتَّقُونِ 16 ﴿
"Demikianlah Allah mempertakuti hamba-hambaNya dengan azab itu. Maka bertakwalah kepadaKu hai hamba-hambaKu." (Az-Zumar: 16).
Belas kasih dan sayang Allah telah memudahkan bagi mereka jalan-jalan memperoleh kebaikan-kebaikan, dan kasih sayangNya telah menghindarkan mereka dari jalan-jalan yang menjerumuskan mereka ke dalam hal-hal yang tidak disukai.
Karena itu, kita memohon kepada Allah agar menyempurna-kan kebaikanNya atas kita dengan menempuh jalan yang lurus, dan keselamatan dari jalan-jalan yang menghantarkan orang yang menempuhnya kepada Neraka Jahim.
Hãy nói đi - hỡi Nabi -: Cho dù các ngươi có giấu kín trong tận đáy lòng những điều Allah cấm giống như quan hệ mật thiết với người vô đức tin hoặc thể hiện mối quan hệ đó ra bên ngoài thì Allah luôn biết rõ nó, không gì có thể giấu kín được Ngài, Ngài biết rõ mọi việc trong các tầng trời và dưới đất, Allah Toàn Năng trên tất cả mọi thứ, không có gì làm Ngài bất lực.
Vào Ngày Phán Xét, mỗi linh hồn sẽ đối diện với những việc làm mà nó đã làm dù tốt hay xấu, tất cả được mang ra xét xử một cách không thiếu không thừa. Những kẻ làm điều xấu khát khao khoảng cách giữa họ và tội lỗi là khoảng thời gian thật dài nhưng làm sao ước muốn của họ thành hiện thực cho được! Allah đã cảnh báo các ngươi về Ngài, cho nên đừng xâm phạm các giới luật mà làm Ngài giận dữ trong khi Allah luôn nhân từ với đám nô lệ của Ngài. Đó là lý do Ngài cảnh báo họ.
Na Sudnjem danu će svako vidjeti svoja djela, pa ako su dobra, bit će mu prikazana potpuno, a ako su loša, poželjet će da je između njega i njegovih djela velika vremenska razdaljina, ali uzalud. Uzvišeni Allah vas upozorava na Sebe, pa se nemojte izlagati Njegovoj srdžbi čineći grijehe. Allah je milostiv prema Svojim robovima, i upozorava ih iz Svoje milosti (jer je u tom upozorenju dobro za njih).
El Día de la Resurrección, cada alma se encontrará frente a sus buenas obras, las cuales le serán presentadas sin que falte ninguna. Viendo todo el mal que cometió, deseará que haya una distancia considerable entre sí y ese Día, y poder obtener eso que anhela. Al-lah les advierte. No se expongan a Su ira cometiendo pecados. Él es compasivo hacia Sus siervos y por esta razón los advierte y los previene.
Nel Giorno del Giudizio, ogni anima troverà tutte le sue buone azioni, senza che ne manchi alcuna. L'anima che ha compiuto il male si augura che vi sia tra essa e le proprie azioni un'enorme distanza, ma ciò non avverrà. E Allāh vi mette in guardia da Lui Stesso: non andate incontro alla Sua ira commettendo nefandezze. E Allāh è Tenero con i Suoi sudditi: per questo li mette in guardia e li intimorisce.
Sa Araw ng Pagbangon ay makatatagpo ng bawat kaluluwa ang gawa niya na kabutihan na ilalahad nang walang bawas. Ang ginawa niya na kasagwaan ay mimithiin niya na sa pagitan niya at niyon ay may panahong malayo. Paanong ukol sa kanya ang minithi niya! Nagbibigay-babala sa inyo si Allāh sa sarili Niya kaya huwag kayong lumantad sa galit Niya sa pamamagitan ng pagkagawa ng mga kasalanan. Si Allāh ay Mahabagin sa mga lingkod Niya at dahil dito ay nagbibigay-babala Siya sa inyo at nagpapangamba Siya sa inyo."
Le Jour de la Résurrection, chaque âme retrouvera ses bonnes actions qu’on lui présentera sans que rien n’en manque. Voyant tout le mal qu’elle a commis, elle souhaiterait qu’il y ait entre elle et lui une distance considérable et qu’elle obtienne ce qu’elle espérait. Allah vous avertit. Ne vous exposez pas à Sa colère en commettant des péchés. Il est Compatissant envers Ses serviteurs: c’est pour cette raison qu’Il les avertit et les menace.
Kıyamet günü, her nefis hiçbir eksiklik olmaksızın hayır olarak yaptığı ameller ile karşılaşacaktır. Kötü ameller yapanlar ise işlediği kötü ameller ile kendisi arasında büyük bir zaman farkı olmasını temenni edecektir. Onun bu temenni ettiği nasıl olacak! Allah, sizi, kendisi hakkında korkutup uyarmaktadır. Günah işleyerek kendinizi O'nun gazabına sokmayın. Allah, kullarına çok merhametlidir. Bundan dolayı Allah, sizi uyarmakta ve korkutmaktadır.
Pada hari Kiamat nanti setiap orang akan menemukan kebaikan yang pernah dikerjakannya secara nyata tanpa ada yang dikurangi sedikit pun. Sebaliknya, setiap orang yang melakukan keburukan berandai-andai sekiranya ada masa yang panjang antara dirinya dengan keburukannya tersebut. Akan tetapi, mana mungkin ia bisa mendapatkan apa yang diandai-andaikannya itu?! Allah memperingatkan kalian agar takut kepada-Nya maka janganlah kalian menjerumuskan diri kalian ke dalam murka-Nya dengan melakukan perbuatan dosa. Allah Maha Penyantun bagi hamba-hamba-Nya karena itulah Dia memperingatkan dan menakut-nakuti mereka.
On the Day of Resurrection every person will find the good that he did in front of him, without any deficiency. Those who did bad will wish that there was a great distance between them and their bad actions – but shall a desire will be worthless! Allah warns you of Himself, so do not become the subject of His anger by committing sins. Allah is kind to His servants and therefore gives them this warning.
Ey Peygamber! De ki: Eğer gerçekten Allah'ı seviyorsanız açık ve gizli olarak benim getirdiğime tabi olun. Böylece Allah'ın sevgisine nail olursunuz ve O, sizin günahlarınızı bağışlar. Allah, kullarından O'na tövbe edenleri çokça bağışlayandır, onlara karşı çok merhametlidir.
Katakanlah -wahai Rasul-, “Jika kalian benar-benar mencintai Allah maka ikutilah ajaran yang kubawa secara lahir dan batin, niscaya kalian akan mendapatkan cinta Allah, dan Dia akan mengampuni dosa-dosa kalian. Allah Maha Pengampun lagi Maha Penyayang kepada hamba-hamba-Nya yang bertobat.”
O Prophet, say: If you really love Allah, then follow what I have brought, on the inside and the outside. By doing this, you will gain Allah’s love and He will forgive your sins. Allah is Forgiving and Merciful to those who repent to Him.
Sequence
In previous verses, there was affirmation of Allah's Oneness and the condemnation of disbelief in it. Affirmed now is the belief in prophethood as well as the necessity of following the Messenger so that we stand informed that the rejection of prophethood or refusal to obey the Prophet ﷺ is also an act of disbelief (kufr) like the rejection of the Oneness of Allah.
Commentary
Love is something secret. Whether or not a person loves another person, or loves less or more, are questions which cannot be answered precisely. There is no measure or yard-stick to determine the truth of the matter except that one makes an educated guess based on visible conditions and dealings, for love leaves traces and signs which could help in recognizing it as such. Now, in these verses, Allah Almighty tells those who claimed that they loved Allah and hoped to be loved by Him above the real criterion of His love. In other words, if a person living in the world of today claims that he loves his Creator and Master, then, he must test it on the touch-stone of his obedience to the Messenger, that is, match it against the frequency and quality of where and how he has been following him. Once this is done, the genuine and the fake of it will be exposed right there. How much true a person turns out to be in his claim will be visible from how much he makes it a point to follow the noble prophet (علیہ السلام) ، using the guidance brought by him as the guiding force in his life. The same test will show that the weaker a person is in his claim, so equally weak he shall be in his obedience to the Prophet ﷺ .
The Holy Prophet ﷺ has said:
He who obeyed Muhammad ﷺ obeyed Allah and he who disobeyed Muhammad ﷺ disobeyed Allah. (Tafsir Mazhari)
Hãy nói đi - hỡi Thiên Sứ -: Nếu các ngươi thật sự thương yêu Allah thì các ngươi hãy theo chỉ dẫn của Ta từ niềm tin bên trong đến hành động bên ngoài, các ngươi sẽ được tình yêu của Allah và được Ngài tha thứ tội lỗi. Allah luôn tha thứ và nhân từ đối với đám nô lệ biết sám hối.
O Poslaniče, reci: "Ako Allaha istinski volite slijedite ono sa čim sam došao, vanjštinom i nutrinom, pa ćete zaslužiti Allahovu ljubav i On će vam grijehe oprostiti. Allah puno prašta onome ko se pokaje, i milostiv je prema njemu.
Di', o Messaggero: "In verità, se amate realmente Allāh, seguite ciò che vi comunico, manifestatamente e privatamente: In tal modo, otterrete il compiacimento di Allāh e perdonerà i vostri peccati; e Allāh è Perdonatore de Suoi sudditi pentiti, Misericordioso con loro".
31- De ki:“Eğer Allah’ı seviyorsanız Bana uyun ki Allah da sizi sevsin ve günahlarınızı bağışlasın. Allah Ğafurdur, Rahimdir.”
32- De ki:“Allah’a ve Rasûl’e itaat edin.” Eğer yüz çevirirlerse bilsinler ki Allah kâfirleri sevmez.
31. Bu âyet Allah’ı gerçek anlamı ile sevenler ile bunu mücerred bir iddia olarak ileri sürenlerin kendisi vasıtası ile bilinip ayırt edildiği bir ölçüdür. Zira Allah’ı sevmenin alâmeti Muhammed sallallahu aleyhi ve sellem’e tabi olmaktır. Yüce Allah O’na ve O’nun davet ettiği şeylerin tümüne tabi olmayı kendi sevgisine ve rızasına giden bir yol olarak tespit etmiştir. Allah’ın sevgisine, rıza ve mükâfaatına mazhar olmak ancak Allah Rasûlü’nün getirmiş olduğu Kitap ve Sünneti tasdik etmek, onların emirlerine uyup yasaklarından kaçınmakla mümkün olabilir. Bunu yapanı Allah sever ve sevenlerin mükâfaatı ile mükâfatlandırır, günahlarını bağışlar ve kusurlarını örter.
32. Burada: Peki, bununla beraber Allah Rasûlüne tabi olmanın gerçek mahiyeti ve niteliği nedir? diye bir soru farz edilmiş gibidir. Böyle bir soruya da Yüce Allah şöylece cevap vermektedir:“De ki: Allah’a ve Rasûl’e” emirlerine uymak, yasaklarından kaçınmak ve verdikleri haberleri tasdik etmek sureti ile “itaat edin. Eğer” bundan “yüz çevirirlerse” işte bu küfrün tâ kendisi olur ve “bilsinler ki Allah kâfirleri sevmez.”
Allah's Love is Attained by Following the Messenger
This honorable Ayah judges against those who claim to love Allah, yet do not follow the way of Muhammad . Such people are not true in their claim until they follow the Shari`ah (Law) of Muhammad and his religion in all his statements, actions and conditions. It is recorded in the Sahih that the Messenger of Allah ﷺ said,
«مَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَد»
(Whoever commits an act that does not conform with our matter (religion), then it will be rejected of him.)
This is why Allah said here,
قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِى يُحْبِبْكُمُ اللَّهُ
(Say (O Muhammad to mankind): "If you (really) love Allah, then follow me, Allah will love you...") meaning, what you will earn is much more than what you sought in loving Him, for Allah will love you. Al-Hasan Al-Basri and several scholars among the Salaf commented, "Some people claimed that they love Allah. So Allah tested them with this Ayah;
قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِى يُحْبِبْكُمُ اللَّهُ
(Say (O Muhammad to mankind): "If you (really) love Allah, then follow me, Allah will love you..."). "
Allah then said,
وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ
("And forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.") meaning, by your following the Messenger , you will earn all this with the blessing of his mission. Allah next commands everyone,
قُلْ أَطِيعُواْ اللَّهَ وَالرَّسُولَ فإِن تَوَلَّوْاْ
(Say: "Obey Allah and the Messenger." But if they turn away) by defying the Prophet)
فَإِنَّ اللَّهَ لاَ يُحِبُّ الْكَـفِرِينَ
(then Allah does not like the disbelievers.) thus, testifying that defiance of the Messenger's way constitutes Kufr. Indeed, Allah does not like whoever does this, even if he claims that he loves Allah and seeks a means of approach to Him, unless, and until, he follows the unlettered Prophet, the Final Messenger from Allah to the two creations: mankind and the Jinn. This is the Prophet who, if the previous Prophets and mighty Messengers were to have been alive during his time, they would have no choice but to follow, obey him, and to abide by his Law. We will mention this fact when we explain the Ayah,
وَإِذْ أَخَذَ اللَّهُ مِيثَـقَ النَّبِيِّيْنَ
(And (remember) when Allah took the Covenant of the Prophets) 3:81, Allah willing.
"Katakanlah, 'Jika kamu (benar-benar) mencintai Allah, maka ikutilah aku, niscaya Allah mengasihi dan mengampuni dosa-dosa-mu.' Allah Maha Pengampun lagi Maha Penyayang. Katakanlah, 'Taatilah Allah dan RasulNya; jika kamu berpaling, maka sesung-guhnya Allah tidak menyukai orang-orang kafir'." (Ali Imran: 31-32).
(31-32) Ayat ini merupakan patokan di mana dengannya kita dapat membedakan orang yang mencintai Allah dengan sebe-nar-benarnya dengan orang yang hanya sekedar mengaku-aku semata. Tanda-tanda kecintaan kepada Allah adalah mengikuti Rasulullah, Muhammad ﷺ, di mana Allah menjadikan tindakan mencontohi Rasulullah ﷺ dan mengikuti segala yang diserukan beliau sebagai jalan kepada kecintaan kepadaNya dan keridhaan-Nya. Oleh karena itu, tidaklah akan diperoleh kecintaan Allah dan keridhaanNya serta pahalaNya kecuali dengan membenarkan apa yang dibawa oleh Muhammad ﷺ berupa al-Qur`an dan as-Sunnah, dan menaati perintah keduanya dan menjauhi larangan keduanya. Maka barangsiapa yang melakukan hal itu, niscaya Allah akan mencintainya lalu membalasnya dengan balasan orang-orang yang dicintai, mengampuni dosa-dosanya dan menutupi aib-aibnya. Kemudian seolah-olah dikatakan, "Dan bersama itu semua, maka apakah sebenarnya hakikat mengikuti Rasul dan tata caranya?" Maka Allah menjawabnya dengan FirmanNya, ﴾ قُلۡ أَطِيعُواْ ٱللَّهَ وَٱلرَّسُولَۖ ﴿ "Katakanlah,'Taatilah Allah dan RasulNya'," yaitu dengan menaati perintah dan menjauhi larangan serta mempercayai kabar berita. ﴾ فَإِن تَوَلَّوۡاْ ﴿ "Jika kamu berpaling" dari hal itu, maka inilah kekufuran, dan Allah ﴾ لَا يُحِبُّ ٱلۡكَٰفِرِينَ ﴿ "tidak menyukai orang-orang kafir."
Sabihin mo, O Sugo: "Kung kayo ay umiibig kay Allāh sa totoo, sumunod kayo sa inihatid ko nang lantaran at patago; magkakamit kayo ng pag-ibig ni Allāh at magpapatawad Siya sa inyo sa mga pagkakasala ninyo. Si Allāh ay Mapagpatawad sa sinumang nagbalik-loob kabilang sa mga lingkod Niya, Maawain sa kanila.
Mensajero, di: Si realmente aman a Al-lah, sigan mi mensaje en su accionar y en sus creencias y se ganarán el amor de Al-lah, que les perdonará sus pecados. Al-lah perdona a aquellos de Sus siervos que se arrepienten y se muestra misericordioso con ellos.
Ô Messager, dis:
Si vous aimez réellement Allah, suivez ce que j’apporte en l’appliquant dans vos œuvres et vos croyances et vous gagnerez alors l’amour d’Allah qui vous pardonnera vos péchés. Allah pardonne ceux parmi Ses serviteurs qui se repentent et se montre miséricordieux à leur égard.
Sabihin mo, O Sugo: "Tumalima kayo kay Allāh at tumalima kayo sa Sugo Niya sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya," ngunit kung umayaw sila roon, tunay na si Allāh ay hindi umiibig sa mga tagatangging sumampalataya, na mga sumusuway sa utos Niya at utos ng Sugo Niya.
Mensajero, diles: Obedezcan a Al-lah y a Su Mensajero siguiendo sus mandatos y absteniéndose de transgredir sus prohibiciones. Si se niegan a hacerlo, Al-lah no ama a los incrédulos que hacen lo contrario de lo que Él les ordena y lo que ordena Su Mensajero.
Ô Messager, dis: Obéissez à Allah et obéissez à Son Messager en vous conformant aux commandements et en s’abstenant de transgresser les interdits. S’ils refusent cela, alors Allah n’aime pas les mécréants, qui font le contraire de ce qu’Il ordonne et de ce qu’ordonne Son Messager.
O Prophet, say: Follow Allah and His Messenger by fulfilling His instructions and avoiding His prohibitions. If they turn away from the command, then know that Allah does not love the disbelievers who go against His sacred law and the instructions of His Messenger.
Ey Peygamber! De ki: Emirlerini yerine getirerek ve yasaklarından kaçınarak Allah’a ve resulüne itaat edin! Eğer bundan yüz çevirirlerse, şüphesiz Allah, kendi emrine ve resulünün emrine muhalefet etmeleri sebebiyle kâfirleri sevmez.
Katakanlah -wahai Nabi-, “Taatlah kamu kepada Allah dan taatlah kamu kepada Rasul-Nya dengan cara menjalankan perintah-perintahNya dan menjauhi larangan-laranganNya.” Apabila mereka berpaling dari hal itu, sesungguhnya Allah tidak menyukai orang-orang kafir yang melanggar perintah-Nya dan perintah Rasul-Nya.
It is a psychological reality that one who loves someone cannot at the same time love the enemy of the beloved. It is also a fact that when the beloved is a Being who has the status of one’s Creator and Sustainer, then this love will necessarily bring about in the lover the desire to obey that Being in all matters. If the love of God does not produce in him feelings of obeisance to Him, then such a love is false. A believer who is one in name only will be included among the deniers. God Himself has testified to the Prophet’s total obedience to Him in all matters. So the authentic example of a life of God-worship in this world is only such as was handed down to us by His messenger.
O Poslaniče, reci: "Pokoravajte se Allahu i Njegovom Poslaniku činjenjem onoga što vam je naređeno i klonjenjem onoga što vam je zabranjeno." Ako se okrenu od toga, pa Allah, doista, ne voli nevjernike koji krše naredbe Allaha i Njegovog Poslanika.
Di', o Messaggero: "Obbedite ad Allāh ed obbedite al Suo Messaggero, sottomettendovi ai suoi ordini e allontanandovi da ciò che ha vietato". Se sono contrari a ciò, sappiano che in verità Allāh non ama i miscredenti, coloro che sono contrari al Suo ordine, e all'ordine del Suo Messaggero.
Hãy nói đi - hỡi Thiên Sứ -: "Các ngươi hãy tuân lệnh Allah và tuân lệnh Thiên Sứ của Ngài bằng cách thực hiện tất cả lệnh Ngài đã bảo và tránh xa mọi điều mà Ngài cấm." Nếu họ ngoảnh mặt bỏ đi thì quả thật Allah không thương yêu đám người vô đức tin nghịch lại lệnh Ngài và lệnh Thiên Sứ của Ngài.
Tunay na si Allāh ay pumili kay Adan – sumakanya ang pagbati ng kapayapaan – saka pinagpatirapa Niya rito ang mga anghel, pumili kay Noe saka ginawa Niya ito na kauna-unahang sugo sa mga tao ng lupa, pumili sa mag-anak ni Abraham saka ginawa Niya ang pagkapropeta na nanatili sa mga supling nito, pumili sa mag-anak ni `Imrān, at pumili sa lahat ng mga ito at nagtangi sa kanila higit sa mga tao ng panahon nila.
In these verses a reference has been made to some past prophets to comfort the Holy Prophet ﷺ since disbelievers did not obey him because they doubted his prophethood. It is for their guidance that names of some past prophets have been cited to help remove such doubts. However, these prophets have been referred to very briefly as the main purpose is to mention Sayyidna ` Isa (علیہ السلام) which follows immediately because he will come again to this world and will work with the followers of the Holy Prophet ﷺ ، therefore, it is necessary for the Muslims to know his identification.
Quả thật, Allah đã ưu đãi Adam khi Ngài ra lệnh tất cả Thiên Thần của Ngài quỳ lạy chào hỏi Người; Ngài đã ưu đãi Nuh khi chọn Người làm Thiên Sứ đầu tiên trên trái đất; Ngài đã ưu đãi dòng họ Ibrahim khi lưu giữ cho con cháu của Người sứ mạng Nabi và đã ưu đãi dòng họ 'Imran. Đó là nhóm người được Allah ưu đãi trong thời đại của họ.
33- Gerçekten Allah Âdem’i, Nûh’u, İbrahim ve İmrân ailelerini seçip âlemlere üstün kıldı.
34- Hepsi birbirinden gelmiş tek bir zürriyyettir. Allah hakkıyla işitendir, bilendir.
35- Hani İmran’ın hanımı:“Rabbim ben karnımdakini her kayıttan azade olarak sana adadım. Benden kabul buyur. Muhakkak Sen işitensin, bilensin.” demişti.
36- Fakat onu doğurunca:“Rabbim ben kız doğurdum -Halbuki Allah ne doğurduğunu daha iyi biliyordu- Erkek ise kız gibi değildir. Ben, adını Meryem koydum. Ben onu da zürriyetini de kovulmuş şeytandan Sana sığındırırım.” dedi.
37- Rabbi de onu güzel bir kabul ile kabul etti. Güzel bir şekilde yetiştirdi ve onu Zekeriyya’nın bakımına verdi. Zekeriya her ne zaman onun yanına mihraba girse, yanında bir rızık buluyordu. “Ey Meryem! Bu sana nereden geliyor?” dedi. O da:“O, Allah katındandır.” dedi. Şüphesiz Allah dilediğine hesapsız rızık verir.
38- Orada, Zekeriyya Rabbine dua etti:“Rabbim, bana katından tertemiz bir soy bağışla! Şüphesiz Sen duaları işitensin.” dedi.
39- O mihrabda durmuş namaz kılarken melekler ona şöyle seslendiler:“Allah sana, katından bir kelimeyi tasdik edici, efendi, nefsini sakındıran ve salihlerden bir peygamber olmak üzere Yahya’yı müjdeliyor.”
40- “Rabbim, gerçekten ben kocamış iken ve eşim de kısır olduğu halde benim nasıl bir oğlum olur?” dedi. Buyurdu ki:“Öyle, Allah dilediğini yapar.”
41- “Rabbim, bana bir alâmet ver” dedi. Buyurdu ki:“Senin alâmetin insanlarla üç gün süre ile işaret dışında konuşamamandır. Rabbini çokça an ve sabah akşam tesbih et”.
42- Hani melekler şöyle demişti:“Ey Meryem! Şüphesiz ki Allah seni seçti, seni arındırdı ve seni âlemlerin kadınlarından üstün kıldı.”
43- “Ey Meryem, Rabbine kunut et, secdeye kapan ve rükû edenlerle beraber rükû et.”
44- Bunlar sana vahyetmekte olduğumuz gayb haberlerindendir. Onlar Meryem’in bakımını hangisi üzerine alacak diye kalemlerini atarlarken sen yanlarında olmadığın gibi, onlar çekişirlerken de sen yanlarında değildin.
45- Hani melekler şöyle demişti:“Ey Meryem, Allah katından bir kelime ile seni müjdeliyor. Onun adı, Meryem oğlu İsa Mesih’tir. Dünyada da âhirette de şanı yücedir ve mukarreblerdendir.
46- Beşikte iken de yetişkinliğinde de insanlarla konuşacaktır ve salihlerdendir.”
47- Dedi ki:“Rabbim, bana hiçbir beşer dokunmamışken benim nasıl çocuğum olur?” Buyurdu ki: “Öyle, Allah dilediğini yaratır. O, bir işe hükmedince ona yalnızca “Ol” der, o da oluverir.
48- (Bir de Allah) ona kitabı, hikmeti, Tevrat’ı ve İncil’i öğretecek.
49- (Allah onu) İsrailoğullarına peygamber olarak gönderecek (ve o da şöyle diyecek): “Ben size Rabbinizden bir mucize ile geldim. Size çamurdan kuş şekli yapar ve ona üfürürüm. Allah’ın izni ile o da derhal bir kuş olur. Yine Allah’ın izni ile anadan doğma körü ve alacalıyı iyi eder ve ölüyü diriltirim. Evlerinizde yediğiniz ve biriktirdiğiniz şeyleri size haber veririm. Elbette bunlarda sizin için (büyük bir) delil vardır, eğer iman eden kimseler iseniz.
50- Benden önce gelen Tevrat’ı tasdik edici olarak ve size (önceden) haram kılınan bazı şeyleri helâl kılmak için geldim. Size Rabbinizden bir âyetle geldim. O halde Allah’tan korkup sakının ve bana itaat edin.
51- Şüphesiz Allah benim de Rabbim, sizin de Rabbinizdir. Öyle ise O’na ibadet edin. Dosdoğru yol işte budur.”
52- İsa onlardan küfrü sezince:“Allah’a (giden yolda) bana yardım edecekler kimlerdir?” dedi. Havariler şöyle dediler:“Biz, Allah’ın yardımcılarıyız. Allah’a iman ettik, sen de bizim müslümanlar olduğumuza şahit ol!
53- Rabbimiz, indirdiğine iman ettik ve Rasul’e tabi olduk. Artık bizi şahitlerle beraber yaz!”
54- Onlar tuzak kurdular, Allah da tuzak kurdu. Allah tuzak kuranların en hayırlısıdır.
55- O vakit Allah şöyle buyurdu:“Ey İsa! Seni vefat ettireceğim, kendime yükselteceğim ve seni o kâfirler arasından tertemiz çıkaracağım. Sana uyanları da Kıyamet gününe kadar kâfirlerin üstünde tutacağım. Sonra hepinizin dönüşü bana olacak ve Ben de ayrılığa düştüğünüz konularda aranızda hüküm vereceğim.”
33-34. Yüce Allah’ın kulları arasından seçtiği kimseler vardır. O üstün faziletlerle, yüce sıfatlarla, faydalı bilgilerle, salih amellerle ve çeşitli özelliklerle onlara ihsan ve lütufta bulunur, onları beğenip seçer. Yüce Allah bu buyruklarda bu büyük aileleri, bunların arasındaki kemal sıfatlarını elde etmiş üstün ve kâmil erkeklerin bazılarını söz konusu etmektedir. Faziletin ve hayrın bu üstün şahsiyetlerin zürriyetlerinde müteselsilen devam ettiğini, onların erkek ve kadınlarını da kapsamına aldığını ortaya koymaktadır. İşte bu Yüce Allah’ın en üstün lütuflarından, cömertlik ve kereminin en değerlilerinden birisidir. “Allah hakkıyla işitendir, bilendir.” Kimin fazilete ve üstün kılınmaya layık olduğunu çok iyi bilir. O hikmetinin gerektirdiği yerde de lütfunu ve faziletini ihsan eder.
35. Yüce Allah zikri geçen ailelerin büyüklüğünü vurguladıktan sonra Meryem ile oğlu İsa’nın kıssasını ve onların bu faziletli aileler arasında nasıl bir silsileden geldiklerini, başından sonuna kadar hangi durumlardan geçtiklerini söz konusu etmektedir. İmran’ın hanımının, Rabbine niyaz ederek, O’nun Beytini tazim ve O’na itaate devamı ihtiva eden ve Allah’ın sevdiği, O’na yakınlaştırıcı bir ibadet ile O’na yakınlaşmak niyetiyle şöyle dediğini zikretmektedir:“Rabbim ben karnımdakini her kayıttan azade olarak sana adadım.” Yani ben karnımdakini ibadet edenlerle dolup taşan ibadet evinin bir hizmetkârı olarak adadım. “Benden kabul buyur.” Bu amelimi kabul et. Yani bu amelimin temelini iman ve ihlâs kıl, hayır ve sevaplar ile onu sonuçlandır.
36. “Fakat onu doğurunca: “Rabbim ben kız doğurdum…” İmran’ın hanımının bu sözlerinde sanki bir çeşit niyaz ve bir çeşit burukluk vardır. Çünkü o adağını karnındaki yavrunun erkek olacağını düşüncesiyle yapmıştı. Erkek ise güç ve kuvvet sahibi kimselerin ortaya koydukları gibi bu işleri yaparken güçlü bir şekilde gerçekleştirir, hizmetini ve bu hizmeti gerçekleştirmek için gerekli işleri güçlü ve yetkin bir şekilde yapar. Kız ise böyle değildir.
37. Yüce Allah onun kalbinin burukluğunu gidererek adağını kabul etti ve bu kız, birçok erkekten daha doğrusu erkeklerin birçoğundan daha mükemmel ve daha eksiksiz hizmetler ifa etti. Onun varlığı ile Allah, erkekler ile elde edilenden çok daha büyük maksatları gerçekleştirdi. Bundan dolayıdır ki Yüce Allah burada:“Rabbi onu güzel bir kabul ile kabul etti. Güzel bir şekilde yetiştirdi” buyurmaktadır. Yani din, ahlâk, edep yönünden hayret edilecek bir terbiyeden geçti. Bu terbiye ile bütün halleri kemal derecesine ulaştı, bu sayede salih sözlere ve fiillere sahip oldu, gelişip kemale erdi. Allah Zekeriyya aleyhisselam’ı onun bakımıyla görevlendirdi. Bir kimsenin terbiyesini, kamil ve ıslah edici kimselerden birisinin üzerine alması Yüce Allah’ın o kuluna ihsan ettiği lütuflardan biridir.
Diğer taraftan Yüce Allah, hem Meryem’e hem de Zekeriyya’ya ikramda bulunmuştur. Çünkü Meryem’e hiçbir şekilde yorulmadan, çabalamadan rızık ihsan etmişti. Bu, Yüce Allah’ın Meryem’i kendisi ile taltif ettiği bir keramettir. Zira:“Zekeriyya her ne zaman onun yanına, mihraba girse” ibadet mahalline bu ifade, Meryem’in çokça namaz kıldığına ve ibadet mahallinden ayrılmadığına işaret etmektedir. “yanında” afiyetle yiyeceği hazırlanmış “bir rızık buluyordu. “Ey Meryem! Bu sana nereden geliyor?” dedi. O da:“O, Allah katındandır.” dedi. Şüphesiz Allah dilediğine hesapsız rızık verir.”
38. Zekeriyya bu durumu, yani Allah’ın Meryem’e olan büyük iyilik ve lütfunu görünce Yüce Allah’tan çocuk sahibi olmaktan ümidini kestiği bir zamanda çocuk sahibi olmayı dilemeyi hatırına getirdi ve şöyle dua etti:“Rabbim, bana katından tertemiz bir soy bağışla!…”
39. “katından bir kelimeyi tasdik edici” Allah katından olan kelime İsa b. Meryem’dir. Zekeriyya’nın bu şerefli peygamberle müjdelenmesi aynı zamanda Meryem oğlu İsa ile müjdelenmeyi, onu tasdik etmeyi, onun risaletine dair tanıklıkta bulunmayı da ihtiva etmektedir. Allah’tan gelen bu kelime, şerefli bir kelimedir. Allah bunu özel olarak Meryem oğlu İsa’ya tahsis etmiştir. Yoksa o da esas itibari ile bütün yaratıkları kendisi ile var etmiş olduğu kelimelerinden bir kelimedir. Nitekim Yüce Allah, İsa’nın bu özelliğine şöylece dikkat çekmektedir:“Muhakkak ki İsa’nın misali Allah nezdinde Âdem’in misali gibidir. Onu topraktan yarattı, sonra ona “Ol” dedi, o da oluverdi. (Aynı şekilde İsa’ya da “Ol” dedi, o da oluverdi)”(Al-i İmran, 3/59)“efendi, nefsini sakındıran” yani doğacağı müjdelenen kişi olan Yahya, peygamberlerin en faziletlilerinden ve en şereflilerinden olan efendi birisidir. (“Nefsini sakındıran” anlamı verilen) “حصور”, bir görüşe göre çocuğu olmayan ve kadınlara karşı arzusu bulunmayan kimse demektir. Bir diğer açıklamaya göre ise günahlardan ve zarar verici arzulardan korunup muhafaza edilmiş kimse demektir ki iki anlamdan en uygun olanı da budur. “salihlerden bir peygamber” yani salih olmada üstün bir zirveye ulaşmış kimselerden.
40. “Rabbim, gerçekten ben kocamış iken ve eşim de kısır olduğu halde benim nasıl bir oğlum olur?”Bu ikisi çocuk sahibi olmaya engeldir. Peki, ey Rabbim durumum çocuk sahibi olmaya elverişli değilken hangi yolla benim oğlum olacak?“Öyle, Allah dilediğini yapar.” Yüce Allah’ın hikmeti, her bir işin bilinen sebeplerine bağlı olarak cereyan etmesini gerektirmesine rağmen bazen bu sebeplerin dışına çıkmayı gerektirdiği de olur. Çünkü O dilediğini yapandır. Sebepler kudretine boyun eğmiştir, O’nun meşiet ve iradesinin etkisi altındadır. Ne kadar güçlü olursa olsun hiçbir sebep, O’nun kudretine karşı koyamaz.
41. “Rabbim, bana bir alâmet ver”ki onunla sevineyim ve müjdeye kavuşayım. Ey Rabbim, ben bana bildirdiğin habere kesinlikle inanıyorum; ama rahmetin öncü haberleri ve lütfun mukaddimeleri ile ruh sevinir, kalp de mutmain olur.“Senin alâmetin insanlarla üç gün süre ile işaret dışında konuşamamandır.” Bu süre içerisinde sen de “Rabbini çokça an ve sabah akşam tesbih et.” Günün başında da sonunda da O’nu tesbih et. Bu süre zarfında konuşamaması, böyle bir durumda kocamış yaşlı bir erkek ile kısır bir kadından doğacak çocuğa uygun bir alâmet idi. Diğer taraftan dili ile Yüce Allah’ı anıp O’nu tesbih etmekle birlikte insanlarla konuşamaması diğer bir alâmet idi. İşte o zaman sevindi, Yüce Allah’a şükretti, sabah ve akşam vakitlerinde çokça Allah’ı anıp tesbih etti.
Bu çocuğun (Yahya) dünyaya gelişi de İmran kızı Meryem’in, Zekeriyya’ya ulaşmasına vesile olduğu bereketlerden biri idi. Çünkü Yüce Allah’ın Meryem’e lütfettiği o hesapsızca verilen güzel rızık, Zekeriyya’yı Allah’a niyazda ve dilekte bulunmak için heyecana getirdi ve bu dilekte bulunmayı hatırlamasını sağladı. Sebebi de sonucu da lütfeden Yüce Allah’tır. Ancak O, sevdiği kimseler vasıtası ile sevilecek bir takım işleri takdir eder. Böylelikle Allah o kimsenin kadrini yükseltip ecrini çoğaltır.
Daha sonra Yüce Allah, tekrar Meryem’i söz konusu etmeye ve ibadet ve kemalde onun çok büyük bir dereceye ulaştığına dair açıklamalara dönerek şöyle buyurmaktadır:
42. “Hani melekler şöyle demişti: Ey Meryem! Şüphesiz ki Allah seni seçti” sana üstün nitelikler ve güzel bir ahlâk verdi, buna karşılık kötü huylardan da “seni arındırdı ve seni âlemlerin kadınlarına üstün kıldı.” Bundan dolayı Peygamber sallallahu aleyhi ve sellem şöyle buyurmuştur: “Erkeklerden kemale eren çok kişi olmuştur, kadınlardan kemale erenler ise yalnızca İmran kızı Meryem, Muzahim kızı Âsiye ve Huveylid kızı Hatice’dir. Âişe’nin sair kadınlara üstünlüğü ise tiridin diğer yemeklere üstünlüğü gibidir.”
43. Melekler bu hususta ona Allah’ın emri ile seslendiler ki o, Yüce Allah’ın nimetleri dolayısı ile sevinsin, Allah’a şükretsin, O’nun haklarını yerine getirsin ve O’na ibadet ile meşgul olsun. Bundan dolayı melekler devamla:“Ey Meryem, Rabbine kunut et” Rabbine çokça itaat et, gönülden gelen bir sevgi ile O’na boyun eğ ve bunu sürekli yap “secdeye kapan ve rüku edenlerle beraber rükû et” yani namaz kılanlarla birlikte sen de namaz kıl. Meryem de emrolunduğu her bir hususu yerine getirdi; böylelikle kemal ve olgunluğu ile belirli bir konuma yükseldi, üstün bir noktaya geldi.
44. Bu kıssa ve diğerleri Muhammed sallallahu aleyhi ve sellem’in risaletinin en büyük delillerindendir. Çünkü Peygamber sallallahu aleyhi ve sellem bu kıssayı tafsilatlı ve gerçeğe uygun olarak bildirmiştir. Ne bir fazla ne bir eksik. Bunun böyle olması ise Kur’ân-ı Kerîm’in Aziz ve Hakim olan Allah tarafından vahiy ile bildirilmesinden ötürüdür. Yoksa insanlardan öğrenerek anlatılmış değildir. Bunun tek sebebi budur. İşte bundan dolayı Yüce Allah şöyle buyurmaktadır:“Bunlar sana vahyetmekte olduğumuz gayb haberlerindendir. Onlar Meryem’in bakımını hangisi üzerine alacak diye kalemlerini atarlarken sen yanlarında olmadığın gibi, onlar çekişirlerken de sen yanlarında değildin.” Annesi Meryem’i getirdiğinde hangileri onun bakımını üstlenecek diye kendi aralarında tartışmaya koyuldular. Çünkü Meryem önderlerinin ve başlarının kızı idi. Hepsi de Allah’tan hayır ve ecir kazanmak istiyorlardı. Nihâyet aralarındaki tartışma bu hususta kur’a çekme noktasına kadar geldi. Kur’a çekmek üzere kalemlerini attılar ve kur’a -Yüce Allah’ın hem Zekeriyya’ya hem de Meryem’e bir rahmeti olarak- Zekeriyya’ya çıktı. İşte ey Peygamber; bunlar olurken sen orada değildin ki bunu bilesin ve insanlara bunu anlatasın. Sana bunu bildiren ancak Allah Teala’dır.
İşte kıssaların nakledilmesindeki en büyük maksat, onlardan ibret alınmasıdır. En büyük ibret ise bu kıssaları tevhide, risalete, öldükten sonra dirilişe ve bunun dışındaki diğer önemli temel konulara delil görebilmektir.
45-46. “Dünyada da âhirette de şanı yücedir ve mukarreblerdendir.” Yani dünyada da âhirette de insanlar nezdinde şerefli ve büyük bir mevkiye sahiptir. Bununla birlikte O, Allah nezdinde de yaratılmışların Yüce Allah’a en yakınları, derece itibarı ile de en üstünleri olan “mukarreb” kimselerdendir. Şüphesiz ki bu, benzersiz bir müjdedir. Bu müjdeyi daha da mükemmelleştiren bir husus ise onun: “Beşikte iken de...” insanlarla konuşmasıdır. Onun insanlarla bu şekilde konuşması Allah’ın mucizelerinden bir mucize, onun annesine ve diğer insanlara olan bir rahmetidir.
Aynı şekilde İsa “yetişkinliğinde de insanlarla konuşacaktır.” Bu konuşma ise onun peygamber olarak davet ve irşad kastı ile konuşmasıdır. Beşikteki konuşması, onun doğruluğuna, peygamberliğine, annesinin ise hakkında kötü zanlardan beri olduğuna dair açık mucizelerden ve kesin delillerdendir. Yetişkinliğindeki konuşması ise insanlara oldukça büyük faydaları ihtiva eder. İnsanlar ile Rab’leri arasında Allah’ın vahyi, dininin ve şeriatının tebliği hususunda vasıta oluşunun insanlara faydası elbetteki pek büyüktür. Bununla birlikte o “salihlerdendir.” Yani öyle kimselerdendir ki Allah onların kalplerini marifeti ve muhabbeti ile dillerini övgüsü ve zikri ile azalarını da itaati ve kendi uğruna hizmet ile ıslah etmiştir.
47. “Dedi ki: “Rabbim, bana hiçbir beşer dokunmamışken benim nasıl çocuğum olur?” Çünkü bu, hayret edilecek bir husustur. “Öyle, Allah dilediğini yaratır...” Böylelikle kullar O’nun herşeye kadir olduğunu bilsinler ve O’nun iradesine hiçbir şeyin engel olamayacağını kavrasınlar. “O, bir işe hükmedince ona yalnızca “Ol” der, o da oluverir.”
48. (Bir de Allah) ona kitabı... öğretecek.” Yani kendinden önceki kitapları, insanlar arasında hüküm vermeyi öğretecek, ona peygamberlik ihsan edecektir.
49. Ve Allah onu “İsrailoğullarına peygamber olarak gönderecek” apaçık âyetlerle ve karşı konulamaz delillerle destekleyecektir. Çünkü İsa şöyle diyecekti:“Ben size Rabbinizden bir mucize ile geldim” ve bu benim gerçekten size Allah’ın göndermiş olduğu bir peygamberi olduğumu göstermektedir. Şöyle ki:“Size çamurdan kuş şekli yapar ve ona üfürürüm. Allah’ın izni ile o da derhal bir kuş olur. Yine Allah’ın izni ile anadan doğma körü” âyet-i kerimedeki “الأكمه”; hem görme yetisini hem de gözlerini tamamıyla kaybetmiş, gözleri silme kör olan kimse demektir. “alacalıyı iyi eder ve ölüyü diriltirim. Evlerinizde yediğiniz ve biriktirdiğiniz şeyleri size haber veririm. Elbette bunlarda” sözü geçen hususlarda “(büyük bir) delil vardır, eğer iman eden kimseler iseniz.”
50-51. “Benden önce gelen Tevrat’ı tasdik edici olarak...”Yüce Allah onu iki tür mucize ve delille desteklemiştir. İlki peygamber olmayanların göstermesine imkân olmayan harikulade haller. İkincisi de onun getirdiği risalet, davet ve din ki bu da Tevrat ve önceki peyamberlerin dinidir. İşte bu da doğru söyleyenlerin doğruluğunun en büyük bir delilidir. Çünkü eğer o yalan söyleyen kimselerden olsa idi, onun getirdiklerinin, peygamberlerin getirdiğine muhalif olması, inanç esaslarında ve fer’î meselelerde onlarla çelişmesi gerekirdi. İşte böylelikle onun Allah’ın peygamberi olduğu ve onun getirdiklerinin de hiçbir şüphe söz konusu olmayan hakkın tâ kendisi olduğu ortaya çıkmıştır.“ve size (önceden) haram kılınan bazı şeyleri helâl kılmak için geldim” yani üzerinizdeki bazı ağır yükleri, sırtınızdaki sorumlulukları hafifletmeye geldim. “O halde Allah’tan korkup sakının ve bana itaat edin. Şüphesiz Allah benim de Rabbim sizin de Rabbinizdir. Öyle ise O’na ibadet edin.” İşte bütün peygamberlerin kendisine davet ettikleri şey budur. Allah’a hiçbir şeyi ortak koşmaksızın yalnızca O’na ibadet etmek ve peygamberlere itaat etmek. İşte dosdoğru yol budur ve bu yol, izleyeni Naîm cennetlerine ulaştırır.
52. İsrailoğullarının çeşitli fırkaları İsa hakkında görüş ayrılığına düştüler. Onlardan kimisi ona iman edip tabi oldu; kimisi de küfredip yalanladı ve annesini de Yahudiler gibi fuhuş işlemekle itham etti. “İsa onlardan küfrü” ve davetini reddetmek üzere ittifak üzere olduklarını “sezince” İsrailoğullarına kendisini desteklemeye teşvik eden bir üslûpla şöyle dedi: “Allah’a (giden yolda) bana yardım edecekler kimlerdir? Havariler” yani yardımcıları “şöyle dediler: Biz, Allah’ın yardımcılarıyız. Allah’a iman ettik, sen de bizim müslümanlar olduğumuza şahit ol!” Bu da Yüce Allah’ın hem onlara hem de İsa’ya bir lütfudur. Çünkü havarilere kendisine iman edip itaatine boyun eğmelerini, peygamberine de yardımcı olmalarını ilham etmişti.
53. “Rabbimiz, indirdiğine iman ettik ve Rasul’e tabi olduk” Bu da Yüce Allah’ın bütün indirdiklerine imana ve rasûlüne de itaate tam bir bağlılığı ifade eder. “Artık bizi” senin vahdaniyetine, peygamberinin risaletine, dininin hak ve gerçek olduğuna dair şahitlik eden “şahitlerle beraber yaz!”
54. İsa’nın küfürlerini sezdiği kimselere gelince onlar İsrailoğullarının çoğunluğunu teşkil ediyorlardı. İşte “onlar” İsa’ya “tuzak kurdulur. Allah da” onlara “tuzak kurdu. Allah tuzak kuranların en hayırlısıdır.” İsrailoğulları İsa’yı öldürüp onu haça germek konusunda görüş birliğine vardılar; ancak yakaladıkları kimse İsa’ya benzer gösterildi ve böylelikle onlar İsa’ya benzettikleri kimseyi yakaladılar. Allah da İsa’ya hitaben şöyle buyurdu:
55. “Seni vefat ettireceğim, kendime yükselteceğim ve seni o kâfirler arasından tertemiz çıkaracağım.”Böylece Yüce Allah İsa’yı kendisine yükseltti, kâfirler arasından onu tertemiz çıkardı, onlar ise İsa sandıkları bir başkasını öldürüp çarmıha gerdiler ve böylelikle büyük bir günah işlediler.
Bu ümmetin son dönemlerinde Meryem oğlu İsa aleyhisselam adaletli bir yönetici olarak inecektir. Domuzu öldürecek, haçı kıracak, Muhammed sallallahu aleyhi ve sellem’in getirdiklerine tâbî olacaktır. Yalancılar da aldanış ve aldatmalarının farkına varacak, kendilerinin aldandıklarını ve aldanışa düştüklerini anlayacaklardır.“Sana uyanları da Kıyamet gününe kadar kâfirlerin üstünde tutacağım.” İsa’ya uyanlardan kasıt ona iman eden ve Yüce Allah’ın İsa’nın dininden sapanlara karşı kendilerine yardım ve destek verdiği kimselerdir. Daha sonra Muhammed sallallahu aleyhi ve sellem’in ümmeti geldiğinde artık gerçek manada ona tâbî olanlar onlar oldular. Allah da onlara destek verdi ve bütün kâfirlere karşı onlara yardımcı oldu. Muhammed sallallahu aleyhi ve sellem’in kendilerine getirmiş olduğu din ile onlara üstünlük ve zafer verdi:“Allah içinizden iman edip salih amel işleyenlere onları kesinlikle yeryüzünde halife kılacağını vaat etti...”(en-Nur, 24/55)Ancak Yüce Allah’ın hikmetinde adalet de vardır ki O’nun hikmeti şunu hükme bağlamıştır: Dine sımsıkı yapışan kimselere Allah apaçık bir zafer verir ve onlara yardımcı olur. O’nun emir ve yasaklarını terk edip şeriatını bir kenara atan, O’na isyan etmek cesaretini gösteren kimseleri ise cezalandırır ve düşmanları ona musallat kılar. Allah Azîzdir, Hakimdir.“Sonra hepinizin dönüşü bana olacak ve Ben de ayrılığa düştüğünüz konularda aranızda hüküm vereceğim.”
Yüce Allah onlara ne yapacağını beyan ederek şöyle buyurmaktadır:
Doista je Allah odabrao Adema, alejhis-selam, i učinio je da mu se meleki poklone; i odabrao je Nuha, alejhis-selam, pa ga je učinio prvim poslanikom stanovnicima Zemlje; i odabrao je Ibrahimovu porodicu pa je učinio da vjerovjesništvo ostane u toj porodici, i odabrao je Imranovu porodicu. Svi ovi su odabrani u odnosu na svoje savremenike.
Al-lah eligió a Adán e hizo que los ángeles se prosternaran ante él. Eligió a Noé e hizo de él Su primer mensajero para los habitantes de la Tierra. Eligió a la familia de Abraham y otorgó la profecía a su descendencia. De la misma forma, eligió a la familia de Imrán. Al-lah eligió a todos estos hombres y los favoreció por encima de las personas de sus respectivas épocas.
In verità, Allāh scelse Ǣdem (Pace sia su di lui), a cui gli Angeli si prostrarono. E scelse Nūħنوح come primo profeta per gli abitanti della Terra. E scelse la famiglia di Ibrahīm, e stabilì che la Profezia venisse tramandata ai suoi figli. E scelse la famiglia di Imrān. Scelse tutti costoro, e li elevò al di sopra della gente del loro tempo.
Allah a choisi Adam et fit prosterner les anges devant lui. Il a choisi Noé et en a fait Son premier messager vers les habitants de la Terre. Il a choisi la famille d’Abraham et décerna la prophétie à sa descendance. Il a choisi également la famille de ‘Imrân. Allah a choisi tous ces hommes et les a favorisés sur les gens de leurs époques.
The Chosen Ones Among the People of the Earth
Allah states that He has chosen these households over the people of the earth. For instance, Allah chose Adam, created him with His Hand and blew life into him. Allah commanded the angels to prostrate before Adam, taught him the names of everything and allowed him to dwell in Paradise, but then sent him down from it out of His wisdom. Allah chose Nuh and made him the first Messenger to the people of the earth, when the people worshipped idols and associated others with Allah in worship. Allah avenged the way Nuh was treated, for he kept calling his people day and night, in public and in secret, for a very long time. However, his calling them only made them shun him more, and this is when Nuh supplicated against them. So Allah caused them to drown, and none among them was saved, except those who followed the religion that Allah sent to Nuh. Allah also chose the household of Ibrahim, including the master of all mankind, and the Final Prophet, Muhammad, peace be upon him. Allah also chose the household of `Imran, the father of Marym bint `Imran, the mother of `Isa, peace be upon them. So `Isa is from the offspring of Ibrahim, as we will mention in the Tafsir of Surat Al-An`am, Allah willing, and our trust is in Him.
Allah, Âdem -aleyhisselam-'ı seçti ve meleklerini ona secde ettirdi. Nuh -aleyhisselam-'ı seçti ve O'nu yeryüzündeki ilk resul kıldı. İbrâhîm -aleyhisselam-'ı seçti ve peygamberliği onun neslinde kalıcı kıldı. İmrân ailesini seçti ve bunları kendi zamanlarının halkına üstün kıldı.
"Sesungguhnya Allah telah memilih Adam, Nuh, keluarga Ibrahim dan keluarga 'Imran melebihi segala umat (di masa mereka masing-masing), (sebagai) satu keturunan yang sebagiannya (ke-turunan) dari yang lain. Dan Allah Maha Mendengar lagi Maha Mengetahui. (Ingatlah), ketika istri 'Imran berkata, 'Ya Rabbku, sesungguhnya aku menadzarkan kepadaMu anak yang dalam kan-dunganku menjadi hamba yang shalih dan berkhidmat (di Baitul Maqdis), karena itu terimalah (nadzar) itu dariku. Sesungguhnya Engkau-lah Yang Maha Mendengar lagi Maha Mengetahui.' Maka tatkala istri 'Imran melahirkan anaknya, dia pun berkata, 'Ya Rabbku, sesungguhnya aku melahirkannya seorang anak perem-puan; dan Allah lebih mengetahui apa yang dilahirkannya itu; dan anak laki-laki tidaklah seperti anak perempuan. Sesungguhnya aku telah menamai dia Maryam, dan aku mohon perlindungan untuknya serta anak-anak keturunannya kepada (pemeliharaan)-Mu dari setan yang terkutuk.' Maka Rabbnya menerimanya (se-bagai nadzar) dengan penerimaan yang baik, dan mendidiknya dengan pendidikan yang baik, dan Allah menjadikan Zakaria seba-gai pemeliharanya. Setiap Zakaria masuk untuk menemui Maryam di mihrab, maka ia mendapati makanan di sisinya. Zakaria ber-kata, 'Hai Maryam, dari mana kamu memperoleh (makanan) ini?' Maryam menjawab, 'Makanan itu dari sisi Allah.' Sesungguhnya Allah memberi rizki kepada siapa yang dikehendakiNya tanpa hisab. Di sanalah Zakaria berdoa kepada Rabbnya seraya ber-kata, 'Ya Rabbku, berilah aku dari sisiMu seorang anak yang baik. Sesungguhnya Engkau Maha Pendengar doa.' Kemudian Malaikat (Jibril) memanggil Zakaria, sedang ia tengah berdiri melakukan shalat di mihrab, (katanya), 'Sesungguhnya Allah menggembirakan kamu dengan kelahiran (seorang putramu) Yahya, yang membenar-kan kalimat (yang datang) dari Allah, menjadi ikutan, menahan diri (dari hawa nafsu) dan seorang Nabi yang termasuk keturunan orang-orang shalih.' Zakaria berkata, 'Ya Rabbku, bagaimana aku bisa mendapat anak sedang aku telah sangat tua dan istriku pun seorang yang mandul.' Allah berfirman, 'Demikianlah, Allah berbuat apa yang dikehendakiNya.' Berkata Zakaria, 'Berilah aku suatu tanda (bahwa istriku telah mengandung).' Allah berfirman, 'Tandanya bagimu, kamu tidak dapat berkata-kata dengan manu-sia selama tiga hari, kecuali dengan isyarat. Dan sebutlah (nama) Rabbmu sebanyak-banyaknya serta bertasbihlah di waktu petang dan pagi hari.' Dan (ingatlah) ketika Malaikat (Jibril) berkata, 'Hai Maryam, sesungguhnya Allah telah memilih kamu, menyucikan kamu dan melebihkan kamu atas segala wanita di dunia (yang semasa dengan kamu). Hai Maryam, taatlah kepada Rabbmu, sujud dan rukuklah bersama orang-orang yang rukuk.' Yang demikian itu adalah sebagian dari berita-berita ghaib yang Kami wahyukan kepada kamu (ya Muhammad); padahal kamu tidak hadir beserta mereka, ketika mereka melemparkan anak-anak panah mereka (untuk mengundi) siapa di antara mereka yang akan memelihara Maryam. Dan kamu tidak hadir di sisi mereka ketika mereka bersengketa. (Ingatlah), ketika Malaikat berkata, 'Hai Maryam, sesungguhnya Allah menggembirakan kamu (dengan kelahiran seorang putra yang diciptakan) dengan kalimat (yang datang) dari padaNya, namanya al-Masih, Isa putra Maryam, seorang terkemuka di dunia dan di akhirat dan termasuk orang-orang yang didekatkan (kepada Allah), dan dia berbicara dengan manusia dalam buaian dan ketika sudah dewasa dan dia termasuk di antara orang-orang yang shalih.' Maryam berkata, 'Ya Rabbku, bagaimana mungkin aku mempunyai anak, padahal aku belum pernah disentuh oleh seorang laki-laki pun.' Allah berfirman (de-ngan perantaraan Jibril), 'Demikianlah Allah menciptakan apa yang dikehendakiNya. Apabila Allah berkehendak menetapkan sesuatu, maka Allah hanya cukup berkata kepadanya, 'Jadilah,' maka jadilah dia. Dan Allah akan mengajarkan kepadanya al-Kitab, Hikmah, Taurat, dan Injil. Dan (sebagai) Rasul kepada Bani Israil (yang berkata kepada mereka), 'Sesungguhnya aku telah datang kepadamu dengan membawa suatu tanda (mukjizat) dari Rabbmu, yaitu aku membuat untuk kamu dari tanah berbentuk burung; kemudian aku meniupnya, maka ia menjadi seekor burung dengan seizin Allah; dan aku menyembuhkan orang yang buta sejak dari lahirnya dan orang yang berpenyakit sopak; dan aku menghidupkan orang mati dengan seizin Allah; dan aku kabarkan kepadamu apa yang kamu makan dan apa yang kamu simpan di rumahmu. Sesungguhnya pada yang demikian itu adalah suatu tanda (kebenaran kerasulanku) bagimu, jika kamu sungguh-sung-guh beriman. Dan (aku datang kepadamu) membenarkan Taurat yang datang sebelumku, dan untuk menghalalkan bagimu sebagian yang telah diharamkan untukmu, dan aku datang kepadamu de-ngan membawa suatu tanda (mukjizat) dari Rabbmu. Karena itu bertakwalah kepada Allah dan taatlah kepadaku. Sesungguhnya Allah, Rabbku dan Rabbmu, karena itu sembahlah Dia. Inilah jalan yang lurus.' Maka tatkala Isa mengetahui keingkaran mereka (Bani Israil) berkatalah dia, 'Siapakah yang akan menjadi peno-long-penolongku untuk (menegakkan agama) Allah.' Para hawa-riyyin (sahabat-sahabat setia) menjawab, 'Kamilah penolong-penolong (agama) Allah. Kami beriman kepada Allah; dan saksi-kanlah bahwa sesungguhnya kami adalah orang-orang yang ber-serah diri. Ya Rabb kami, kami telah beriman kepada apa yang telah Engkau turunkan dan telah kami ikuti rasul, karena itu masukkanlah kami ke dalam golongan orang-orang yang menjadi saksi (tentang keesaan Allah).' Orang-orang kafir itu membuat tipu daya, dan Allah membalas tipu daya mereka itu. Dan Allah sebaik-baik pembalas tipu daya. (Ingatlah), ketika Allah berfirman, 'Hai 'Isa, sesungguhnya Aku akan menyampaikan kamu kepada akhir ajalmu dan mengangkat kamu kepadaKu serta membersih-kan kamu dari orang-orang kafir, dan menjadikan orang-orang yang mengikuti kamu di atas orang-orang yang kafir hingga Hari Kiamat. Kemudian hanya kepada Aku-lah kembalimu, lalu Aku memutuskan di antaramu tentang hal-hal yang selalu kamu ber-selisih padanya'." (Ali Imran: 33-55).
(33-55) Allah memiliki hamba-hamba pilihan dari seluruh hamba-hambaNya. Dia memilih mereka, memilah mereka dan mengaruniakan atas mereka keutamaan-keutamaan yang tinggi, sifat-sifat yang luhur, ilmu-ilmu yang bermanfaat, amal perbuatan yang shalih, dan keistimewaan-keistimewaan yang bermacam-macam. Dan Allah menyebutkan keluarga-keluarga besar tersebut dan apa yang di dalamnya berupa manusia-manusia agung yang memiliki sifat-sifat kesempurnaan, dan bahwasanya keutamaan dan kebaikan itu telah diwariskan secara turun temurun oleh anak cucu mereka, yang mencakup laki-laki maupun wanita di antara mereka.
Ini merupakan karuniaNya yang paling utama dan tempat-tempat kemurahan dan kebaikanNya yang paling utama,﴾ وَٱللَّهُ سَمِيعٌ عَلِيمٌ ﴿ "dan Allah Maha Mendengar lagi Maha Mengetahui," Dia menge-tahui siapa yang berhak menerima keutamaan dan penghormatan, hingga Dia meletakkan keutamaanNya itu yang didasari oleh hik-mahNya yang pasti. Ketika Allah menetapkan keagungan keluarga tersebut lalu Allah menyebutkan kisah Maryam dan putranya, Isa عليه السلام, dan bagaimana turun temurunnya dari keluarga yang mulia ini, dan bagaimana silih bergantinya keadaan keduanya dari awal hingga akhirnya, dan bahwa istri Imran berkata seraya tunduk kepada Rabbnya dengan mendekatkan diri kepadaNya dengan persembahan yang Dia cintai, yang mengandung pengagungan terhadap rumahNya dan konsistensi dalam ketaatanNya, (istri Imran berkata), ﴾ إِنِّي نَذَرۡتُ لَكَ مَا فِي بَطۡنِي مُحَرَّرٗا ﴿ "Sesungguhnya aku mena-dzarkan kepadaMu anak yang dalam kandunganku menjadi hamba yang shalih dan berkhidmat (di Baitul Maqdis)," yakni, sebagai pelayan bagi rumah ibadah yang dipenuhi dengan ahli-ahli ibadah. ﴾ فَتَقَبَّلۡ مِنِّيٓۖ ﴿ "Karena itu terimalah (nadzar) itu dari padaku," yakni perbuatan ini, maksudnya, jadikanlah ia di atas dasar keimanan dan keikhlasan yang membuahkan kebaikan dan pahala. ﴾ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلۡعَلِيمُ 35 ﴿ "Se-sungguhnya Engkau-lah Yang Maha Mendengar lagi Maha Mengetahui."
﴾ فَلَمَّا وَضَعَتۡهَا قَالَتۡ رَبِّ إِنِّي وَضَعۡتُهَآ أُنثَىٰ وَٱللَّهُ أَعۡلَمُ بِمَا وَضَعَتۡ وَلَيۡسَ ٱلذَّكَرُ كَٱلۡأُنثَىٰۖ ﴿ "Maka tatkala istri Imran melahirkan anaknya, dia pun berkata, 'Ya Tuhanku, sesungguhnya aku melahirkannya seorang anak perempuan;' dan Allah lebih mengetahui apa yang dilahirkannya itu; dan anak laki-laki tidaklah seperti anak perempuan." Seolah-olah dalam perkataan ini menyim-pan makna ketundukan dan jiwa yang pasrah, di mana nadzarnya itu didasari oleh harapan anak itu adalah laki-laki yang memiliki kekuatan dan pelayanan, serta pelaksanaan terhadap hal itu seba-gaimana yang dapat dilakukan oleh orang-orang yang kuat, se-dangkan anak wanita tidak seperti itu, lalu Allah menguatkan hatinya dan menerima nadzarnya.
Anak wanita itu bahkan menjadi lebih sempurna dan lebih baik dari kebanyakan anak laki-laki, bahkan dari mayoritas mereka, lalu maksud-maksud yang dikehendaki tercapai dengan lebih baik daripada yang diperoleh oleh anak laki-laki. Oleh karena itu, Allah berfirman, ﴾ فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٖ وَأَنۢبَتَهَا نَبَاتًا حَسَنٗا ﴿ "Maka Rabbnya meneri-manya (sebagai nadzar) dengan penerimaan yang baik, dan mendidiknya dengan pendidikan yang baik." Artinya ia dididik dengan didikan yang mengagumkan, baik agama, akhlak maupun bahasanya, di mana dengannya sempurnalah kondisinya, baiklah perkataan dan perbuatannya, kesempurnaannya tumbuh padanya, lalu Allah memudahkannya dengan Zakaria sebagai pemeliharanya. Ini meru-pakan karunia Allah atas hambaNya yaitu menjadikan orang yang menjadi pemeliharanya dari orang-orang yang terbaik dan shalih.
Kemudian Allah تعالى memuliakan Maryam dan Zakaria di mana Allah memudahkan bagi Maryam rizki yang diperoleh tanpa keringat dan lelah, hal itu adalah sebuah karamah sebagai kemuliaan dari Allah untuknya, karena ﴾ كُلَّمَا دَخَلَ عَلَيۡهَا زَكَرِيَّا ٱلۡمِحۡرَابَ ﴿ "setiap Zakaria masuk untuk menemui Maryam di mihrab," yakni tempat untuk ibadah, dan di sini terkandung isyarat akan banyaknya shalat yang dilaku-kan Maryam dan konsistensinya terhadap tempat ibadah tersebut, ﴾ وَجَدَ عِندَهَا رِزۡقٗاۖ ﴿ "maka dia mendapati makanan di sisinya" dengan nikmat dan tersedia. Zakaria berkata, ﴾ أَنَّىٰ لَكِ هَٰذَاۖ ﴿ "Hai Maryam, dari mana kamu memperoleh (makanan) ini?"
﴾ قَالَتۡ هُوَ مِنۡ عِندِ ٱللَّهِۖ إِنَّ ٱللَّهَ يَرۡزُقُ مَن يَشَآءُ بِغَيۡرِ حِسَابٍ ﴿ "Maryam menjawab, 'Makanan itu dari sisi Allah.' Sesungguhnya Allah memberi rizki kepada siapa yang dikehendakiNya tanpa hisab."
Ketika Zakaria menyaksikan kondisi tersebut, kebaikan dan seperti itulah kasih Allah terhadap Maryam, maka itu mengingat-kan dirinya untuk memohon kepada Allah تعالى seorang anak laki-laki, dalam kondisinya yang hampir putus asa seraya berkata, ﴾ رَبِّ هَبۡ لِي مِن لَّدُنكَ ذُرِّيَّةٗ طَيِّبَةًۖ إِنَّكَ سَمِيعُ ٱلدُّعَآءِ ﴿ "Ya Tuhanku, berilah aku dari sisiMu seorang anak yang baik. Sesungguhnya Engkau Maha Pendengar doa."
﴾ فَنَادَتۡهُ ٱلۡمَلَٰٓئِكَةُ وَهُوَ قَآئِمٞ يُصَلِّي فِي ٱلۡمِحۡرَابِ أَنَّ ٱللَّهَ يُبَشِّرُكَ بِيَحۡيَىٰ مُصَدِّقَۢا بِكَلِمَةٖ مِّنَ ٱللَّهِ ﴿ "Ke-mudian Malaikat (Jibril) memanggil Zakaria, sedang ia tengah berdiri melakukan shalat di mihrab, (katanya), 'Sesungguhnya Allah menggem-birakan kamu dengan kelahiran (seorang putramu), Yahya, yang mem-benarkan kalimat (yang datang) dari Allah," yakni, namanya (Yahya), dan kalimat yang datangnya dari Allah adalah Isa Ibnu Maryam, berita gembira itu adalah dengan Nabi yang mulia tersebut yang mengandung juga berita gembira dengan Isa Ibnu Maryam, sebagai pembenaran dan kesaksian tentang kerasulannya.
Kalimat tersebut dari Allah, merupakan kalimat yang mulia di mana Allah mengkhususkan Isa Ibnu Maryam dengannya, bila tidak demikian, maka kalimat itu merupakan salah satu kalimatNya di mana dengannya Allah menciptakan segala makhluk, sebagai-mana Allah تعالى berfirman,
﴾ إِنَّ مَثَلَ عِيسَىٰ عِندَ ٱللَّهِ كَمَثَلِ ءَادَمَۖ خَلَقَهُۥ مِن تُرَابٖ ثُمَّ قَالَ لَهُۥ كُن فَيَكُونُ 59 ﴿
"Sesungguhnya permisalan (penciptaan) Isa di sisi Allah, adalah seperti (penciptaan) Adam. Allah menciptakan Adam dari tanah, kemu-dian Allah berfirman kepadanya, 'Jadilah' (seorang manusia), maka jadi-lah dia." (Ali Imran: 59).
Dan FirmanNya, ﴾ وَسَيِّدٗا وَحَصُورٗا ﴿ "Menjadi ikutan dan menahan diri (dari hawa nafsu)." Artinya yang menjadi obyek berita gembira itu adalah Yahya yang merupakan panutan dari Rasul-rasul yang mulia dan yang terhormat, dan menahan diri (hashur), artinya, yang tidak bisa punya anak dan tidak berkehendak kepada wanita. Pendapat lain mengatakan orang yang dijaga dan diselamatkan dari dosa dan hawa nafsu yang menjerumuskan, dan yang terakhir inilah yang paling sesuai dari kedua makna tersebut. ﴾ وَنَبِيّٗا مِّنَ ٱلصَّٰلِحِينَ ﴿ "Dan seorang Nabi termasuk keturunan orang-orang shalih", maksud-nya, orang-orang yang mencapai puncak kebaikan yang tinggi.
﴾ قَالَ رَبِّ أَنَّىٰ يَكُونُ لِي غُلَٰمٞ وَقَدۡ بَلَغَنِيَ ٱلۡكِبَرُ وَٱمۡرَأَتِي عَاقِرٞۖ ﴿ "Zakaria berkata, 'Ya Tuhanku, bagaimana aku bisa mendapat anak sedang aku telah sangat tua dan istriku pun seorang yang mandul?'" Kedua hal itu merupakan penghalang, karena itu dari jalan manakah wahai Tuhan, saya mendapatkan anak tersebut padahal ada penghalangnya? ﴾ قَالَ كَذَٰلِكَ ٱللَّهُ يَفۡعَلُ مَا يَشَآءُ ﴿ "Allah berfirman, 'Demikianlah, Allah berbuat apa yang dikehendakiNya'." Bahwasanya sebagaimana telah berlaku hikmah-Nya dengan berjalannya segala sesuatu itu menurut sebab-sebabnya yang wajar, maka Allah juga terkadang merubah (hukum alam) tersebut karena Allah Maha Berbuat apa yang dikehendakiNya, di mana segala sebab telah patuh pada kekuasaanNya, kehendakNya dan keinginanNya terealisasikan padanya, dan tidak ada suatu sebab pun yang bisa menyalahi titahNya walaupun memiliki ke-kuatan yang besar sekalipun.
﴾ قَالَ رَبِّ ٱجۡعَل لِّيٓ ءَايَةٗۖ ﴿ "Berkata Zakaria, 'Berilah aku suatu tanda (bahwa istriku telah mengandung)'," agar saya mendapatkan kebahagiaan dan rasa senang, walaupun sebenarnya saya yakin akan apa yang Engkau kabarkan wahai Rabbku. Akan tetapi agar jiwa ini senang dan hati ini tenang dengan pendahuluan-pendahuluan rahmat dan kasih sayang.
﴾ قَالَ ءَايَتُكَ أَلَّا تُكَلِّمَ ٱلنَّاسَ ثَلَٰثَةَ أَيَّامٍ إِلَّا رَمۡزٗاۗ ﴿ "Allah berfirman, 'Tandanya bagimu, kamu tidak dapat berkata-kata dengan manusia selama tiga hari, kecuali dengan isyarat'," dan dalam masa itu, ﴾ وَٱذۡكُر رَّبَّكَ كَثِيرٗا وَسَبِّحۡ بِٱلۡعَشِيِّ وَٱلۡإِبۡكَٰرِ ﴿ "Sebutlah (nama) Tuhanmu sebanyak-banyaknya serta bertas-bihlah di waktu petang dan pagi hari," yakni, awal hari dan di akhir-nya. Zakaria terlarang dari berbicara dengan orang lain pada masa tersebut, dan itu sesuai untuk didapatkannya seorang anak dari seorang suami yang telah tua dan istri yang mandul, keadaannya yang tidak mampu berbicara dengan orang lain padahal lisannya lancar berdzikir kepada Allah dan memujiNya adalah merupakan tanda yang lain. Maka ketika itulah ia mendapat kebahagiaan dan kesenangan tersebut, lalu ia bersyukur kepada Allah, dan ia mem-perbanyak dzikir dan tasbih pada saat petang maupun pagi hari.
Dan anak bayi tersebut merupakan berkah dari Maryam binti Imran terhadap Zakaria. Karena apa yang Allah karuniakan atas Maryam berupa rizki yang banyak yang hadir tanpa hisab, meng-ingatkannya dan mengobarkannya untuk bermunajat dan memohon. Sedang Allah تعالى adalah Maha Memberi penyebab maupun aki-batnya, namun Allah menentukan beberapa perkara yang disukai, terjadi pada orang yang dicintaiNya, agar Allah mengangkat ke-hormatannya dan melimpahkan pahalanya.
Allah تعالى kembali menyebutkan kisah Maryam, yaitu bahwa Maryam itu telah mencapai puncak ibadah dan kesempurnaan, seraya berfirman, ﴾ وَإِذۡ قَالَتِ ٱلۡمَلَٰٓئِكَةُ يَٰمَرۡيَمُ إِنَّ ٱللَّهَ ٱصۡطَفَىٰكِ ﴿ "Dan (ingatlah) ketika Malaikat (Jibril) berkata, 'Hai Maryam, sesungguhnya Allah telah memilih kamu'." Maksudnya, Allah memilihmu dan memberikan kepadamu sifat-sifat yang mulia dan akhlak-akhlak yang luhur, ﴾ وَطَهَّرَكِ ﴿ "dan menyucikan kamu" dari akhlak-akhlak yang hina, ﴾ وَٱصۡطَفَىٰكِ عَلَىٰ نِسَآءِ ٱلۡعَٰلَمِينَ ﴿ "dan melebihkan kamu atas segala wanita di dunia (yang semasa dengan kamu)." Karena itu Rasulullah ﷺ bersabda,
كَمَلَ مِنَ الرِّجَالِ كَثِيْرٌ، وَلَمْ يَكْمُلْ مِنَ النِّسَاءِ إِلَّا مَرْيَمُ بِنْتُ عِمْرَانَ، وَآسِيَةُ بِنْتُ مُزَاحِمٍ، وَخَدِيْجَةُ بِنْتُ خُوَيْلِدٍ. وَفَضْلُ عَائِشَةَ عَلَى النِّسَاءِ كَفَضْلِ الثَّرِيْدِ عَلَى سَائِرِ الطَّعَامِ.
"Telah banyak yang mencapai kesempurnaan dari para laki-laki, namun belum mencapai kesempurnaan dari para wanita kecuali Maryam binti Imran, Asiyah binti Muzahim dan Khadijah binti Khuwailid; dan keutamaan Aisyah atas seluruh wanita adalah seperti keutamaan daging yang dilapisi adonan[1] atas seluruh makanan yang ada."[2]
Kemudian Malaikat menyeru Maryam atas perintah Allah untuknya agar ia menerima nikmat-nikmat Allah dan ia bersyukur kepada Allah, kemudian menunaikan segala hak-hakNya, dan me-nyibukkan diri untuk melayaniNya. Karena itu malaikat berkata, ﴾ يَٰمَرۡيَمُ ٱقۡنُتِي لِرَبِّكِ ﴿ "Hai Maryam, taatlah kepada Tuhanmu," artinya, per-banyaklah ketaatan, ketundukan, dan kekhusyu'an kepada Rabbmu lalu konsistenlah atas hal tersebut, ﴾ وَٱرۡكَعِي مَعَ ٱلرَّٰكِعِينَ ﴿ "dan rukuklah ber-sama orang-orang yang rukuk," yakni shalatlah bersama orang-orang yang shalat. Lalu ia menunaikan segala perkara yang diperintahkan hingga ia menjadi mulia dan istimewa dalam kesempurnaannya.
Kisah ini dan kisah-kisah lainnya merupakan dalil yang paling besar atas kerasulan Nabi Muhammad ﷺ di mana beliau menga-barkan tentang kisah tersebut secara terperinci lagi autentik yang tidak ada penambahan maupun pengurangan padanya. Semua itu karena ia merupakan wahyu dari Allah yang Mahaperkasa lagi Mahabijaksana, dan bukan karena belajar dari manusia.
Allah تعالى berfirman,﴾ ذَٰلِكَ مِنۡ أَنۢبَآءِ ٱلۡغَيۡبِ نُوحِيهِ إِلَيۡكَۚ وَمَا كُنتَ لَدَيۡهِمۡ إِذۡ يُلۡقُونَ أَقۡلَٰمَهُمۡ أَيُّهُمۡ يَكۡفُلُ مَرۡيَمَ ﴿ "Yang demikian itu adalah sebagian dari berita-berita ghaib yang Kami wahyukan kepada kamu (ya Muhammad); padahal kamu tidak hadir beserta mereka, ketika mereka melemparkan anak-anak panah mereka (untuk mengundi) siapa di antara mereka yang akan memelihara Maryam," yaitu ketika ibunya membawanya kepada kaumnya, lalu mereka berselisih siapakah di antara mereka yang akan memelihara Maryam, karena ia adalah anak wanita pemimpin mereka dan tokoh mereka, sedang mereka semua menginginkan kebaikan dan pahala dari Allah, hingga terjadilah perselisihan yang sengit, yang akhirnya mereka harus mengadakan undian atasnya, lalu mereka melemparkan pena-pena mereka seraya mengundi dan ternyata undian itu jatuh pada Zakaria sebagai suatu rahmat dari Allah untuknya dan untuk anak wanita Imran tersebut.
Maka engkau -wahai Rasul- tidak hadir saat itu hingga eng-kau mengetahuinya dan menceritakannya kepada manusia, akan tetapi Allah yang mengabarkan kepadamu tentang kisah tersebut. Inilah maksud terbesar dari adanya kisah-kisah dalam al-Qur`an yaitu bahwasanya ia menjadi pelajaran bagi manusia. Dan pela-jaran yang paling agung adalah berdalil dengannya atas tauhid, kerasulan, kebangkitan kembali, dari pokok-pokok Agama lainnya.
﴾ إِذۡ قَالَتِ ٱلۡمَلَٰٓئِكَةُ يَٰمَرۡيَمُ إِنَّ ٱللَّهَ يُبَشِّرُكِ بِكَلِمَةٖ مِّنۡهُ ٱسۡمُهُ ٱلۡمَسِيحُ عِيسَى ٱبۡنُ مَرۡيَمَ وَجِيهٗا فِي ٱلدُّنۡيَا وَٱلۡأٓخِرَةِ وَمِنَ ٱلۡمُقَرَّبِينَ ﴿ "(Ingatlah), ketika Malaikat berkata, 'Hai Maryam, se-sungguhnya Allah menggembirakanmu (dengan kelahiran seorang putra yang diciptakan) dengan kalimat (yang datang) dariNya, namanya al-Masih Isa putra Maryam, seorang terkemuka di dunia dan akhirat dan termasuk orang-orang yang didekatkan (kepada Allah)'." Maksudnya, ia mempunyai kedudukan dan posisi yang agung di dunia dan akhirat di antara para makhluk. Di samping itu, dia termasuk di antara makhluk Allah yang paling dekat kepadaNya dan paling tinggi derajatnya.
Ini merupakan kabar gembira yang tidak dapat disamakan dengan kabar-kabar gembira lainnya. Dan di antara kesempurnaan dari kabar gembira itu adalah bahwa dia ﴾ ي ُ ك َ ل ّ ِ م ُ ٱلنَّاسَ فِي ٱلۡمَهۡدِ ﴿ "berbicara dengan manusia dalam buaian", sehingga kemampuan berbicara saat dalam buaian itu merupakan tanda kebesaran di antara tanda-tanda kebesaran Allah dan rahmat dariNya kepada ibunya dan kepada manusia seluruhnya. Demikian juga ia berbicara dengan mereka ﴾ وَكَهۡلٗا ﴿ "ketika sudah dewasa", yaitu pada saat ia telah besar. Ini merupakan ungkapan kenabian, dakwah, dan bimbingan. Berbicaranya saat dalam buaian merupakan tanda kebesaran dan keterangan yang jelas atas kebenarannya, kenabiannya, dan ter-bebasnya ibunya dari segala sangkaan buruk yang ditudingkan kepadanya. Dan pembicaraannya saat telah dewasa mengandung manfaat yang besar bagi manusia, dan bahwa ia adalah perantara antara manusia dengan Tuhan mereka dalam hal wahyuNya dan penyampaian agama dan syariatNya.
Di samping itu juga ia ﴾ م ِ ن َ ٱلصَّٰلِحِينَ ﴿ "adalah termasuk orang-orang yang shalih", yakni, orang-orang yang hati mereka diberikan keshalihan oleh Allah dengan mengenal dan mencintaiNya, dan lisan mereka diberikan keshalihan dengan pujian atasNya dan dzikir kepadaNya, dan tubuh mereka diberikan keshalihan dengan ketaatan kepadaNya dan melayaniNya.
Dan FirmanNya, ﴾ قَالَتۡ رَبِّ أَنَّىٰ يَكُونُ لِي وَلَدٞ وَلَمۡ يَمۡسَسۡنِي بَشَرٞۖ ﴿ "Maryam berkata, 'Ya Rabbku, bagaimana mungkin aku mempunyai anak, padahal aku belum pernah disentuh oleh seorang laki-laki pun?'" Ini merupakan perkara yang aneh.
﴾ قَالَ كَذَٰلِكِ ٱللَّهُ يَخۡلُقُ مَا يَشَآءُۚ ﴿ "Allah berfirman (dengan perantaraan Jibril), 'Demikianlah Allah menciptakan apa yang dikehendakiNya'," untuk memberitakan kepada hamba-hambaNya bahwa Dia adalah Maha-kuasa atas segala sesuatu dan tidak ada penghalang bagi kehendak-Nya. ﴾ إِذَا قَضَىٰٓ أَمۡرٗا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ ﴿ "Apabila Allah berkehendak menetapkan sesuatu, maka Allah hanya cukup berkata kepadanya, 'Jadilah,' maka jadilah dia."
﴾ وَيُعَلِّمُهُ ٱلۡكِتَٰبَ ﴿ "Dan Allah akan mengajarkan kepadanya al-Kitab," yaitu, kitab-kitab terdahulu pada umumnya yang memutuskan hukum di antara manusia, dan Allah memberikan kepadanya ke-nabian lalu Allah menjadikannya ﴾ وَرَسُولًا إِلَىٰ بَنِيٓ إِسۡرَٰٓءِيلَ ﴿ "(sebagai) Rasul kepada Bani Israil." Allah mengukuhkannya dengan ayat-ayat yang jelas serta dalil-dalil yang tegas di mana dia berkata, ﴾ أَنِّي قَدۡ جِئۡتُكُم بِـَٔايَةٖ مِّن رَّبِّكُمۡ ﴿ "Sesungguhnya aku telah datang kepadamu dengan membawa sesuatu tanda (mukjizat) dari Tuhanmu," yang menjelaskan kepada kalian bahwa aku adalah benar-benar seorang Rasul Allah.
Yang demikian itu,﴾ أَنِّيٓ أَخۡلُقُ لَكُم مِّنَ ٱلطِّينِ كَهَيۡـَٔةِ ٱلطَّيۡرِ فَأَنفُخُ فِيهِ فَيَكُونُ طَيۡرَۢا بِإِذۡنِ ٱللَّهِۖ وَأُبۡرِئُ ٱلۡأَكۡمَهَ ﴿ "bahwa aku membuat untuk kamu dari tanah ber-bentuk burung; kemudian aku meniupnya, maka ia menjadi seekor burung dengan seizin Allah; dan aku menyembuhkan orang yang buta sejak dari lahirnya," yakni yang kedua matanya cacat, hilang pandangannya dan buta, ﴾ وَٱلۡأَبۡرَصَ وَأُحۡيِ ٱلۡمَوۡتَىٰ بِإِذۡنِ ٱللَّهِۖ وَأُنَبِّئُكُم بِمَا تَأۡكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمۡۚ إِنَّ فِي ذَٰلِكَ ﴿ "dan orang yang berpenyakit sopak; dan aku menghidupkan orang mati dengan seizin Allah; dan aku kabarkan kepadamu apa yang kamu makan dan apa yang kamu simpan di rumahmu. Sesungguhnya pada yang demi-kian itu," yakni hal-hal yang telah disebutkan, ﴾ لَأٓيَةٗ لَّكُمۡ إِن كُنتُم مُّؤۡمِنِينَ 49 وَمُصَدِّقٗا لِّمَا بَيۡنَ يَدَيَّ مِنَ ٱلتَّوۡرَىٰةِ ﴿ "adalah suatu tanda (kebenaran kerasulanku) bagimu, jika kamu sungguh-sungguh beriman. Dan (aku datang kepada-mu) membenarkan Taurat yang datang sebelumku."
Allah mengukuhkan beliau dengan dua bentuk ayat dan bukti nyata yaitu hal-hal di luar kebiasaan yang tidak mungkin dilaku-kan oleh selain nabi untuk menghadirkannya, juga kerasulan dan dakwah serta agama yang dibawa olehnya yang mana ajaran itu adalah agama Taurat dan agama nabi-nabi sebelumnya. Ini meru-pakan dalil yang paling besar atas kebenaran orang-orang yang benar, karena seandainya ia di antara orang-orang yang dusta, niscaya pasti ia akan menyalahi apa yang dibawa oleh para Rasul sebelumnya dan akan menyimpang dari mereka dalam masalah-masalah akidah dan hukum-hukum mereka. Dengan demikian diketahuilah bahwa beliau adalah Rasulullah dan bahwa apa yang dibawa oleh beliau adalah benar, yang tidak ada keraguan padanya.
Juga perkataannya, ﴾ وَلِأُحِلَّ لَكُم بَعۡضَ ٱلَّذِي حُرِّمَ عَلَيۡكُمۡۚ ﴿ "Dan untuk menghalalkan bagimu sebagian yang telah diharamkan untukmu," yakni, agar saya meringankan dari kalian beberapa beban dan tanggung jawab. ﴾ فَٱتَّقُواْ ٱللَّهَ وَأَطِيعُونِ 50 إِنَّ ٱللَّهَ رَبِّي وَرَبُّكُمۡ فَٱعۡبُدُوهُۚ ﴿ "Karena itu bertakwalah kepada Allah dan taatlah kepadaku. Sesungguhnya Allah adalah Tuhanku dan Tuhanmu, karena itu sembahlah Dia." Ini adalah ajaran yang di-serukan oleh seluruh Rasul, yaitu beribadah hanya kepada Allah semata yang tidak ada sekutu bagiNya dan taat kepada mereka, dan inilah jalan yang lurus di mana orang yang menempuhnya akan menghantarkannya kepada surga yang penuh nikmat.
Saat itulah sikap kelompok-kelompok Bani Israil terpecah terhadap Nabi Isa عليه السلام. Di antara mereka ada yang beriman kepada beliau dan mengikuti beliau, dan di antara mereka ada yang kafir kepada beliau, mendustai beliau dan memfitnah ibu beliau sebagai seorang yang melakukan kekejian, sebagaimana (yang dilakukan orang-orang) Yahudi. ﴾ فَلَمَّآ أَحَسَّ عِيسَىٰ مِنۡهُمُ ٱلۡكُفۡرَ ﴿ "Maka tatkala Isa me-ngetahui keingkaran mereka (Bani lsrail)" dan sepakat dalam menolak dakwah beliau, ﴾ قَالَ ﴿ "Isa berkata" seraya menyeru Bani Israil untuk menjadi penolongnya, ﴾ مَنۡ أَنصَارِيٓ إِلَى ٱللَّهِۖ قَالَ ٱلۡحَوَارِيُّونَ ﴿ "Siapakah yang akan menjadi penolong-penolongku untuk (menegakkan agama) Allah?" Para hawariyyin (sahabat-sahabat setia) menjawab," yakni orang-orang yang membela, ﴾ نَحۡنُ أَنصَارُ ٱللَّهِ ءَامَنَّا بِٱللَّهِ وَٱشۡهَدۡ بِأَنَّا مُسۡلِمُونَ ﴿ "Kamilah peno-long-penolong (agama) Allah, kami beriman kepada Allah; dan saksikan-lah bahwa sesungguhnya kami adalah orang-orang yang berserah diri."
Ini merupakan anugerah Allah atas mereka dan khususnya atas Nabi Isa عليه السلام, di mana Allah telah menjadikan para hawariyyun tersebut beriman kepadaNya, tunduk dalam ketaatan kepadaNya dan membela RasulNya. ﴾ رَبَّنَآ ءَامَنَّا بِمَآ أَنزَلۡتَ وَٱتَّبَعۡنَا ٱلرَّسُولَ ﴿ "Ya Rabb kami, kami telah beriman kepada apa yang telah Engkau turunkan dan kami telah mengikuti rasul." Ini adalah suatu integritas yang sempurna dalam beriman kepada seluruh hal yang diturunkan oleh Allah dan dalam menaati RasulNya. ﴾ فَٱكۡتُبۡنَا مَعَ ٱلشَّٰهِدِينَ ﴿ "Karena itu masuk-kanlah kami ke dalam golongan orang-orang yang menjadi saksi" bagiMu dengan keesaan dan bagi RasulMu dengan kerasulan serta bagi agamaMu dengan kebenaran dan kejujuran.
Adapun orang-orang yang dirasakan oleh Isa عليه السلام penging-karan mereka, sedang mereka itu adalah sebagian besar Bani Israil, maka mereka ﴾ وَمَكَرُواْ ﴿ "membuat tipu daya" terhadap Nabi Isa, ﴾ وَمَكَرَ ٱللَّهُۖ ﴿ "dan Allah membalas tipu daya itu" terhadap mereka, ﴾ وَٱللَّهُ خَيۡرُ ٱلۡمَٰكِرِينَ ﴿ "dan Allah sebaik-baik pembalas tipu daya." Mereka bersepakat untuk membunuh dan menyalibnya, namun dijadikan buat mereka orang yang serupa dengan Nabi Isa lalu mereka me-nangkap orang yang serupa tersebut, dan Allah berfirman kepada Isa, ﴾ إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ ٱلَّذِينَ كَفَرُواْ ﴿ "Sesungguhnya Aku akan menyampaikan kamu kepada akhir ajalmu dan mengangkat kamu kepada-Ku serta membersihkan kamu dari orang-orang yang kafir." Lalu Allah mengangkatnya kepadaNya dan membersihkannya dari orang-orang kafir, dan orang-orang kafir itu menyalib orang yang telah mereka bunuh tersebut seraya menduga bahwa orang yang mereka salib itu adalah Isa عليه السلام, dan mereka justru menanggung dosa yang besar.
Dan Isa Ibnu Maryam عليه السلام akan turun kembali di akhir masa umat ini sebagai hakim yang adil, ia akan membunuh babi, meng-hancurkan salib dan ia akan mengikuti apa yang dibawa oleh Nabi Muhammad ﷺ. Orang-orang yang berdusta itu akan mengetahui keterpedayaan dan ketertipuan mereka yaitu bahwa mereka itu telah terpedaya dan tertipu. Dan FirmanNya,﴾ وَجَاعِلُ ٱلَّذِينَ ٱتَّبَعُوكَ فَوۡقَ ٱلَّذِينَ كَفَرُوٓاْ إِلَىٰ يَوۡمِ ٱلۡقِيَٰمَةِۖ ﴿ "Dan menjadikan orang-orang yang mengikuti kamu di atas orang-orang yang kafir hingga Hari Kiamat." Yang dimaksud orang-orang yang mengikutinya adalah kelompok yang telah beriman kepada beliau, dan Allah membela mereka atas orang-orang yang menyimpang dari agamaNya. Kemudian ketika umat Muhammad ﷺ tiba, mereka itu benar-benar mengikutinya hingga Allah me-nguatkan mereka dan membela mereka atas orang-orang yang kafir secara keseluruhan, dan Allah memenangkan mereka dengan agama yang dibawa oleh Nabi Muhammad ﷺ kepada mereka.
﴾ وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ مِنكُمۡ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ لَيَسۡتَخۡلِفَنَّهُمۡ فِي ٱلۡأَرۡضِ ﴿
"Dan Allah telah berjanji kepada orang-orang yang beriman di antara kamu dan mengerjakan amal-amal yang shalih bahwa Dia sungguh-sungguh akan menjadikan mereka berkuasa di muka bumi." (An-Nur: 55).
Akan tetapi hikmah Allah itu adil, yaitu bahwasanya hikmah-Nya berlaku bagi siapa yang berpegang teguh dengan Agama, niscaya Allah akan membelanya dengan pembelaan yang nyata, dan bahwa orang yang meninggalkan perintahNya dan melanggar laranganNya, melemparkan syariatNya dan berani lancang berbuat kemaksiatan kepadaNya, niscaya Dia akan menghukumnya dan akan membuat musuh-musuhnya menguasainya. Allah Mahaper-kasa lagi Mahabijaksana. Dan FirmanNya, ﴾ ثُمَّ إِلَيَّ مَرۡجِعُكُمۡ فَأَحۡكُمُ بَيۡنَكُمۡ فِيمَا كُنتُمۡ فِيهِ تَخۡتَلِفُونَ ﴿ "Kemudian hanya kepada Aku-lah kembalimu, lalu Aku memutuskan di antaramu tentang hal-hal yang selalu kamu berselisih padanya."
Kemudian Allah menjelaskan tentang apa yang dilakukanNya terhadap mereka, seraya berfirman,
Allah honoured Adam (peace be upon him), by making the angels prostrate before him; Noah, by making him the first messenger to the people of the earth; the family of Abraham, by placing prophethood in his children; and the family of ‘Imrān, the father of Mary – which is a reference to Jesus (peace be upon him). He selected all of them and preferred them over all the people of their time.
Sesungguhnya Allah telah memilih Adam -'alaihissalām- dan memerintahkan para malaikat untuk bersujud kepadanya. Lalu Allah memilih Nuh dan menjadikannya sebagai rasul pertama untuk penduduk bumi. Lalu Allah memilih Ibrahim dan menjadikan derajat kenabian tetap berada di dalam jajaran keturunannya, dan Allah juga memilih Āli 'Imrān (keluarga 'Imrān). Allah telah memilih mereka semua dan memberi mereka kelebihan atas orang-orang yang hidup pada zaman mereka.
These prophets and their followers were all part of the same family: declaring Allah’s Oneness and doing good. They passed on noble character and virtues to one another. Allah hears the statements of His servants and knows their actions; and therefore chooses whomever He wills.
İşte isimleri zikredilmiş olan bu peygamberler ve bunların yoluna tabi olanlar var ya; bunlar Allah'ı birlemede ve salih amel işlemekte birbirlerinin soylarından gelen nesildir. Bunlar, faziletleri ve güzel ahlakı birbirlerine miras olarak bırakırlar. Allah, kullarının sözlerini hakkıyla işiten ve yaptıkları amelleri hakkıyla bilendir. Bunun içindir ki O, onlardan dilediğini tercih eder ve dilediğini seçer.
Les prophètes cités et leurs descendances qui suivaient leurs traces sont les descendants les uns des autres et leur filiation s’étend aussi à leur affirmation de l’Unicité d’Allah et les œuvres pieuses. En effet, ils héritaient les uns des autres des vertus et des nobles qualités.
Allah entend les paroles de Ses serviteurs et connaît leurs agissements. C’est pour cela qu’Il choisit et élit ceux qu’Il veut parmi eux.
Orang-orang tersebut, yakni para nabi dan keturunan mereka yang mengikuti jalan mereka adalah keturunan yang sambung-menyambung satu sama lain dalam menauhidkan Allah dan mengerjakan amal saleh. Mereka saling mewarisi akhlak-akhlak yang mulia dan sifat-sifat yang terhormat. Allah Maha Mendengar ucapan hamba-hamba-Nya, lagi Maha Mengetahui perbuatan mereka. Oleh karena itulah, Allah mengistimewakan dan memilih siapa yang Dia kehendaki di antara mereka.
Ovi spomenuti vjerovjesnici i njihovi potomci koji idu njihovim stopama u monoteizmu i činjenju dobrih djela – usvajaju plemenite osobine jedni od drugih, a Allah čuje ono što Njegovi robovi govore i zna ono što rade, i zato je odabrao onoga koga je On htio (shodno Njegovoj savršenoj mudrosti).
Những người đã được nhắc gồm những Nabi và dòng dõi của họ đã đi đúng Chỉ Đạo mà thế hệ trước truyền lại trong việc bám chặt lấy Tawhid (tôn thờ một mình Allah) và làm những điều thiện tốt. Họ thừa hưởng các đức tín và ưu điểm của nhau. Quả thật, Allah luôn nghe rõ mọi lời nói và thấy rõ mọi hành động của đám nô lệ của Ngài. Vì vậy, Ngài muốn lựa chọn ai tùy Ngài và ưu đãi bất cứ ai Ngài muốn.
Ang mga nabanggit na ito kabilang sa mga propeta at mga supling nilang mga sumusunod sa daan nila ay mga supling na ang ilan sa kanila ay nagkakawing-kawing mula sa iba [sa kanila] sa pananampalataya sa kaisahan ni Allāh at paggawa ng mga matuwid. Nagmamanahan sila mula sa iba sa kanila ng mga karangalan at mga kalamangan. Si Allāh ay Madinigin sa mga sinasabi ng mga lingkod Niya, Maalam sa mga ginagawa nila. Dahil dito, pumili Siya ng sinumang niloloob Niya mula sa kanila at humirang Siya mula sa kanila ng sinumang niloloob Niya.
I profeti citati, i loro figli, coloro che hanno seguito la loro dottrina, si tramandano gli uni agli altri l'affermazione dell'Unicità di Allāh e di compiere il bene. Essi si tramandano l'un l'altro la purezza d'animo e la virtù. E Allāh è Ascoltatore delle parole dei Suoi sudditi, Sapiente rispetto alle loro azioni: per tale motivo sceglie chi vuole di loro, ed eleva chi vuole di loro.
Los profetas citados y los descendientes que siguieron sus pasos son descendientes unos de otros en la afirmación de la Unidad y Unicidad de Al-lah, y en las obras piadosas. Han heredado unos de otros virtudes y cualidades nobles. Al-lah escucha las palabras de Sus siervos y conoce sus acciones. Es por eso que Él elige a quienes Él quiere.
Mensajero, recuerda cuando la mujer de Imrán y madre de María dijo: Señor, he decidido dedicar exclusivamente a Ti a la criatura que crece en mi vientre. Será libre de cualquier otro compromiso para servirte a Ti y a Tu Casa. Acepta lo que Te ofrezco, ya que escuchas la invocación y conoces mi intención.
Narra, o Messaggero, di quando la moglie di Imran, madre di Maryem Pace a lei, disse: "O Dio mio, ho fatto voto che ciò che vi è nel mio ventre sia un'offerta disinteressata a Te, al Tuo servizio, nella Tua Casa. Accettalo da parte mia: In verità, Tu sei Colui che Ascolta le mie preghiere e Colui che Conosce le mie intenzioni".
The Story of Maryam's Birth
The wife of `Imran mentioned here is the mother of Maryam, and her name is Hannah bint Faqudh. Muhammad bin Ishaq mentioned that Hannah could not have children and that one day, she saw a bird feeding its chick. She wished she could have children and supplicated to Allah to grant her offspring. Allah accepted her supplication, and when her husband slept with her, she became pregnant. She vowed to make her child concentrate on worship and serving Bayt Al-Maqdis (the Masjid in Jerusalem), when she became aware that she was pregnant. She said,
رَبِّ إِنِّي نَذَرْتُ لَكَ مَا فِي بَطْنِي مُحَرَّرًا فَتَقَبَّلْ مِنِّي إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ
(O my Lord! I have vowed to You what is in my womb to be dedicated for Your services, so accept this from me. Verily, You are the All-Hearer, the All-Knowing.) meaning, You hear my supplication and You know my intention. She did not know then what she would give birth to, a male or a female.
فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّ إِنِّى وَضَعْتُهَآ أُنثَى وَاللَّهُ أَعْلَمُ بِمَا وَضَعَتْ
(Then when she gave birth to her, she said: "O my Lord! I have given birth to a female child, ـ and Allah knew better what she bore.)
وَلَيْسَ الذَّكَرُ كَالاٍّنثَى
(And the male is not like the female,) in strength and the commitment to worship Allah and serve the Masjid in Jerusalem.
وَإِنِّى سَمَّيْتُهَا مَرْيَمَ
(And I have named her Maryam,) thus, testifying to the fact that it is allowed to give a name to the newly born the day it is born, as is apparent from the Ayah, which is also a part of the law of those who were before us. Further, the Sunnah of the Messenger of Allah ﷺ mentioned that the Prophet said,
«وُلِدَ لِيَ اللَّيْلَةَ وَلَدٌ، سَمَّيْتُهُ بِاسْمِ أَبِي إِبْرَاهِيم»
(This night, a son was born for me and I called him by my father's name, Ibrahim.) Al-Bukhari and Muslim collected this Hadith.
They also recorded that Anas bin Malik brought his newborn brother to the Messenger of Allah ﷺ who chewed a piece of date and put it in the child's mouth and called him `Abdullah. Other new born infants were also given names on the day they were born.
Qatadah narrated that Al-Hasan Al-Basri said, that Samurah bin Jundub said that the Messenger of Allah ﷺ said,
«كُلُّ غُلَامٍ رَهِينٌ بِعَقِيقَتِهِ، يُذْبَحُ عَنْهُ يَوْمَ سَابِعِهِ، وَيُسَمَّى وَيُحْلَقُ رَأَسُه»
(Every new born boy held in security by his `Aqiqah, until his seventh day, a sacrifice is offered on his behalf, he is given a name, and the hair on his head is shaved.)
This Hadith was collected by Ahmad and the collectors of the Sunan, and was graded Sahih by At-Tirmidhi. We should mention that another narration for this Hadith contained the wording, "and blood is offered on his behalf," which is more famous and established than the former narration, and Allah knows best.
Allah's statement that Maryam's mother said,
وِإِنِّى أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَـنِ الرَّجِيمِ
("...And I seek refuge with You for her and for her offspring from Shaytan, the outcast.") means, that she sought refuge with Allah from the evil of Shaytan, for her and her offspring, i.e., `Isa, peace be upon him. Allah accepted her supplication, for `Abdur-Razzaq recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«مَا مِنْ مَوْلُودٍ يُولَدُ إِلَّا مَسَّهُ الشَّيْطَانُ حِينَ يُولَدُ، فَيَسْتَهِلُّ صَارِخًا مِنْ مَسِّهِ إِيَّاهُ، إِلَّا مَرْيَمَ وَابْنَهَا»
(Every newly born baby is touched by Shaytan when it is born, and the baby starts crying because of this touch, except Maryam and her son.)
Abu Hurayrah then said, "Read if you will,
وِإِنِّى أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَـنِ الرَّجِيمِ
(And I seek refuge with You for her and for her offspring from Shaytan, the outcast)." The Two Sahihs recorded this Hadith.
Hãy nhớ lại - hỡi Thiên Sứ - khi vợ của 'Imran tức mẹ của Maryam nguyện cầu: Lạy Thượng Đế của bề tôi, bề tôi đã nguyện với lòng rằng xin hiến trọn đứa con trong bụng của bề tôi cho Ngài, để nó phục dịch Ngài và ngôi nhà của Ngài, xin Ngài hãy chấp nhận nguyện vọng này của bề tôi, quả thật, Ngài luôn thấu đáo lời thỉnh cầu của bề tôi và biết rõ định tâm của bề tôi.
Banggitin mo, O Sugo, noong nagsabi ang maybahay ni `Imrān, ang ina ni Maria – sumakanya ang pagbati ng kapayapaan: "O Panginoon ko, tunay na ako ay nagsatungkulin sa sarili ko na magtalaga ng nasa tiyan ko mula sa pagbubuntis bilang inuukol sa mukha Mo, bilang nakalaan sa bawat gawain upang maglingkod sa Iyo at maglingkod sa bahay Mo, kaya tanggapin Mo mula sa akin iyon; tunay na Ikaw ay ang Madinigin sa panalangin ko, ang Maalam sa layunin ko."
Ô Messager, rappelle-toi lorsque la femme de ‘Imrân et la mère de Marie dit: Ô Seigneur, j’ai décidé de dédier exclusivement à Toi le fœtus qui est dans mon ventre. Il sera libre de tout autre engagement afin de Te servir et de servir Ta Maison. Accepte donc cela de moi car Tu entends l’invocation et Tu connais mon intention.
Remember, O Messenger, when the wife of ‘Imrān, the mother of Mary, said: O Lord, I have made it a duty on myself to fully dedicate my unborn child to You, to worship You and Your House, so accept this act from me. You are the One who hears my prayer and knows my intention.
Ingatlah -wahai Rasul- ketika istri 'Imrān, ibunya Maryam -'alaihassalām- berkata, “Ya Tuhanku! Sesungguhnya aku telah mewajibkan diriku untuk menjadikan anak yang kukandung di dalam perutku ini sebagai anak yang hanya mengabdi kepada-Mu, terbebas dari segala sesuatu (urusan duniawi) dan menjadi pelayan rumah-Mu. Oleh karena itu, terimalah amal ini dariku. Sesungguhnya Engkau Maha Mendengar doaku dan Maha Mengetahui niatku.”
Commentary:
In the religious code of earlier prophets, there was a method of worship through which a child, out of one's children, could be freed from all worldly services and devoted exclusively for Allah. Following this practice, the mother of Sayyidah Maryam made a vow during her pregnancy that she would let the newborn serve بیت المقدس Baitul-Maqdis in the way of Allah and that she would not put the child on worldly chores. Sayyidah Maryam's mother thought that she will deliver a male child. But, when she delivered a girl, she was full of remorse thinking that a girl would not be able to do this duty. But Allah Almighty, out of His consideration for the sincerity of Sayyidah Maryam's mother, accepted that very girl and thereby made her status distinct from any other girl of the world.
From here we learn that a mother holds a certain measure of guardianship over her child in respect of his or her education and training, for Sayyidah Maryam's mother would have never vowed if the mother had no right of guardianship over her child. Similarly, it proves that a mother too has the right to give a name to her child. (a1-Jassas)
Ey Peygamber! Hatırla! Hani bir gün Meryem -aleyhisselam-'ın annesi ve aynı zamanda İmrân’ın karısı: "Rabbim! Ben, karnımdakini halisane bir şekilde senin rızan için ve her şeyden azatlı bir kul olarak senin evine hizmet etmesi için sana adadım. Bunu benden kabul buyur. Şüphe yoktur ki sen, duamı hakkıyla işiten ve benim niyetimi hakkıyla bilensin." demişti.
O Poslaniče, spomeni kada je Imranova žena, majka Merjeme, alejhes-selam, rekla: "Gospodaru moj, ja sebi obavezujem da ono što je u mom stomaku Tebi posvetim, da od svega bude slobodan kako bi služio Tebi i Tvojoj kući, pa primi to od mene, Ti, uistinu, čuješ moju molitvu i znaš moju namjeru."
Hamilelik süresi tamamlanınca karnındakini doğurdu ve özür diler bir şekilde -karnında taşıdığının erkek olmasını arzuluyordu- şöyle dedi: Ey Rabbim! Ben, onu kız doğurdum. Hâlbuki Allah, onun neyi doğuracağını en iyi bilendir. Onun temenni ettiği erkek yaratılış ve güç olarak ona verilen kız gibi değildi. Sonra şöyle dedi: "Adını Meryem koydum, onu da onun soyunu da senin rahmetinden kovulmuş olan şeytandan sana sığındırıyorum." dedi.
Quando terminò la gravidanza, partorì ciò che era nel suo ventre e disse, scusandosi, perché si aspettava fosse un maschio: "O Dio mio, in verità ho partorito una femmina. E Allāh sa ciò che ho partorito". E il maschio che attendeva non è come la femmina che le è stata donata, sia nella forza che nella forma. "In verità, l'ho chiamata Maryem, e mi rifugio in Te, per lei e i suoi figli, da Satana, colui che venne escluso dalla Tua Misericordia".
Ngunit noong natapos ang pagbubuntis niya, nagsilang siya ng nasa tiyan niya at nagsabi siya habang humihingi ng paumanhin – yayamang naghahangad siya na ang ipinagbubuntis ay maging lalaki sana: "O Panginoon ko, tunay na ako ay nanganak sa kanya na isang babae," – samantalang si Allāh ay higit na maalam sa ipinanganak niya at ang lalaking hinahangad niya ay hindi gaya ng babaing ipinagkaloob sa kanya sa lakas at pagkakalikha – "tunay na ako ay nagpangalan sa kanya na Maria, at tunay na ako ay nagpapakanlong sa kanya sa Iyo – siya at ang mga magiging supling niya – laban sa demonyong itinaboy mula sa awa Mo."
Khi bào thai đã tròn tháng và nữ ta đã hạ sinh thì nữ ta nói trong tiếc nuối - bởi nữ ta luôn hi vọng bào thai là con trai -: Lạy Thượng Đế của bề tôi, quả thật bề tôi đã hạ sinh bé gái, Allah biết rõ việc sinh nở của bề tôi, chắc chắn con trai mà bề tôi hi vọng khác với con gái mà bề tôi đã hạ sinh về mặt sức mạnh và ngoại hình, bề tôi đặt tên cho bé là Maryam (nghĩa là nữ nô lệ), bề tôi khẩn cầu Ngài bảo vệ nó và con cháu của nó tránh khỏi lũ Shaytan bị trục xuất khỏi lòng thương xót của Ngài.
Completado su embarazo dio a luz y dijo, lamentándose: Señor, he traído al mundo a una niña. Al-lah sabía, sin duda alguna, lo que ella había traído al mundo. No puede servir una mujer en el templo como lo habría hecho un varón. Luego ella continuó diciendo: la he llamado María y busco Tu protección, para ella y su descendencia, contra Satán, aquel que fue excluido de Tu Misericordia.
Nakon što je rodila ono što joj je bilo u stomaku, nakon što se nadala da će biti muško, reče ispričavajući se: "Gospodaru moj, rodila sam žensko", a Allah najbolje zna šta je rodila. Muško kojem se nadala nije kao žensko koje joj je dato, u snazi i tjelesnim sposobnostima. "I nazvala sam je Merjem, i Tobom je štitim i njeno potomstvo od prokletog šejtana koji je udaljen od Tvoje milosti."
Setelah usia kehamilannya sempurna, ia pun melahirkan anaknya, lalu memohon ampunan kepada Allah -karena sebelumnya dia berharap anak yang lahir anak laki-laki- dengan mengatakan, “Ya Tuhanku! Sesungguhnya aku telah melahirkan anak perempuan.” Padahal, Allah lebih tahu tentang anak yang dilahirkannya dan anak laki-laki yang semula diharapkannya itu tidak seperti anak perempuan yang diberikan kepadanya dalam hal kekuatan dan fisiknya. “Sesungguhnya aku memberinya nama Maryam, dan aku meminta perlindungan kepada-Mu untuk dia dan keturunannya dari gangguan setan yang terusir dari rahmat-Mu.”
When she reached the end of her pregnancy and gave birth she was astonished – as she had hoped for a boy – and she said, ‘O Lord, I have given birth to a girl’. Allah knows what she gave birth to. Of course, a girl does not have the same strength and form as a boy that she had hoped for. She said, ‘I have named her Mary and I ask for Your mercy in protecting her and her children from the rejected Satan’.
Après la fin de sa grossesse, elle mit au monde un enfant et elle dit, désolée, pensant auparavant qu’elle était enceinte d’un garçon: Ô Seigneur, j’ai mis au monde une fille.
Allah savait assurément le mieux ce qu’elle avait mis au monde et le garçon qu’elle espérait n’est pas comme la fille qui lui a été donnée en termes de force et constitution physique.
Puis elle poursuivit en disant: Je l’ai appelée Marie (Maryamu) et je cherche protection auprès de Toi, pour elle ainsi que sa descendance, contre Satan, celui qui a été chassé de Ta Miséricorde.
Kemudian Allah menerima nazarnya dengan baik dan menumbuhkan Maryam dengan pertumbuhan yang baik. Allah menjadikan hati hamba-hamba-Nya yang saleh sayang kepadanya dan memberikan hak asuhnya kepada Zakaria -'alaihissalām-. Setiap kali Zakaria menemui Maryam di tempat ibadahnya, dia selalu menemukan rezeki yang baik dan mudah di tempatnya. Lalu Zakaria pun bertanya kepada Maryam, “Wahai Maryam! Dari mana engkau mendapatkan rezeki ini?” Maryam menjawab, “Rezeki ini berasal dari Allah. Sesungguhnya Allah memberikan rezeki yang luas dan tidak terhingga kepada siapa saja yang dikehendaki-Nya.”
Allah accepta pleinement son vœu, fit grandir Marie d’une belle manière, introduisit de la compassion pour elle dans les cœurs de certains de Ses serviteurs pieux et confia sa garde à Zacharie (Zakariyyâ).
Chaque fois que celui-ci entrait auprès de Marie dans son lieu d’adoration, il y trouvait une subsistance bonne et facilement acquise. Il lui demanda alors: Ô Marie, d’où te vient cette subsistance ? Elle lui répondit:
Cette subsistance provient d’Allah et Allah pourvoit qui Il veut d’une subsistance abondante sans compter.
Maryam Grows Up; Her Honor is with Allah
Allah states that He has accepted Maryam as a result of her mother's vow and that He,
وَأَنبَتَهَا نَبَاتًا حَسَنًا
(made her grow in a good manner) meaning, made her conduct becoming, her mannerism delightful and He made her well liked among people. He also made her accompany the righteous people, so that she learned righteousness, knowledge and religion.
وَكَفَّلَهَا زَكَرِيَّا
(And put her under the care of Zakariyya) meaning, Allah made Zakariyya her sponsor. Allah made Zakariyya Maryam's guardian for her benefit, so that she would learn from his tremendous knowledge and righteous conduct. He was the husband of her maternal aunt, as Ibn Ishaq and Ibn Jarir stated, or her brother-in-law, as mentioned in the Sahih,
«فَإِذَا بِيَحْيَى وَعِيسى، وَهُمَا ابْنَا الْخَالَة»
(I saw John and `Isa, who are maternal cousins.)
We should state that in general terms, what Ibn Ishaq said is plausible, and in this case, Maryam was under the care of her maternal aunt. The Two Sahihs recorded that the Messenger of Allah ﷺ decided that `Amarah, the daughter of Hamzah, be raised by her maternal aunt, the wife of Ja`far bin Abi Talib, saying,
«الْخَالَةُ بِمَنْزِلَةِ الْأُم»
(The maternal aunt is just like the mother.)
Allah then emphasizes Maryam's honor and virtue at the place of worship she attended,
كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِندَهَا رِزْقًا
(Every time he entered the Mihrab to (visit) her, he found her supplied with sustenance.)
Mujahid, `Ikrimah, Sa`id bin Jubayr, Abu Ash-Sha`tha, Ibrahim An-Nakha`i, Ad-Dahhak, Qatadah, Ar-Rabi` bin Anas, `Atiyah Al-`Awfi and As-Suddi said, "He would find with her the fruits of the summer during winter, and the fruits of the winter during summer." When Zakariyya would see this; d
قَالَ يمَرْيَمُ أَنَّى لَكِ هَـذَا
(He said: "O Maryam! From where have you gotten this") meaning, where did you get these fruits from
قَالَتْ هُوَ مِنْ عِندِ اللَّهِ إنَّ اللَّهَ يَرْزُقُ مَن يَشَآءُ بِغَيْرِ حِسَابٍ
(She said, "This is from Allah." Verily, Allah provides sustenance to whom He wills, without limit.)
Allah graciously accepted the dedication and brought her up well. He made the hearts of His pious servants incline caringly to her and put her in the care of the Prophet Zachariah. Whenever Zachariah would enter her place of worship he would find wholesome food there. So, he asked her, ‘O Mary, where did you get this food from?’ She replied, ‘This food is from Allah. Allah gives to whomever He wishes in abundance without account’.
Nguyện vọng đó của nữ (mẹ của Maryam) được Allah đón nhận tốt đẹp, Ngài đã phù hộ cho Maryam được trưởng thành tốt đẹp và được lòng của nhóm bầy tôi ngoan đạo của Ngài quan tâm, Ngài cho Zakkariya quyền bảo hộ nuôi dưỡng Maryam. Cứ mỗi khi Zakkariya bước vào thư phòng riêng của Maryam, nơi cô hành đạo đều thấy nhiều loại thức ăn đã bày sẵn (toàn thức ăn trái mùa), ngạc nhiên hỏi: Này Maryam, từ đâu mà con có những loại thức ăn này vậy? Maryam đáp: Đây là thiên lộc từ nơi Allah, quả thật Ngài ban phát một cách vô định lượng cho bất cứ ai Ngài muốn.
Al-lah concedió plenamente su deseo, hizo que María creciera correctamente, introdujo la compasión hacia ella en los corazones de algunos de Sus siervos piadosos y confió su cuidado a Zacarías.
Cada vez que este entraba junto a María a su lugar de adoración, encontraba allí un sustento abundante. Entonces le preguntaba: “María, ¿de dónde obtienes este sustento?” Ella le respondía: “Proviene de Al-lah y Al-lah provee a quien Él quiere y con generosidad un sustento abundante.”
Allah je lijepo prihvatio njen zavjet, učinio je da lijepo odraste i odgoji se, i da srca dobrih ljudi osjećaju samilost prema njoj. Dao je da Zekerija, alejhis-selam, vodi brigu o njoj. Kad god bi Zekerija ušao kod nje na mjestu ibadeta našao bi kod nje lijepu hranu, pa bi je upitao: "O Merjem, odakle ti ova hrana?", a ona bi odgovarala: "Ovo je opskrba od Allaha, a Allah bez obračunavanja obilno opskrbljuje koga On hoće."
Allah, onun bu adağını güzel bir kabul ile kabul etti, onu güzel bir şekilde yetiştirdi ve onun kalbinin üzerine kullarından salih kimselerin şefkatinden koydu. Zekeriya -aleyhisselam-'ı da onu bakmakla görevlendirdi. Zekeriya ne zaman yanına, onun bulunduğu ibadet mahalline girse yanında kolay elde edilmiş ve güzel yiyecek bulur ve Meryem'e hitaben: "Ey Meryem! Sana bu rızık nereden geldi?" dediğinde Meryem cevap olarak şöyle derdi: "Bu rızık, Allah katındandır! Doğrusu Allah, dilediği kimseye hesapsız olarak bol rızık bağışlar."
Kaya tinanggap ni Allāh ang panata niyon sa isang pagtanggap na maganda at pinalaki Niya sa Maria sa isang pagpapalaking maganda. Nahalina rito ang mga puso ng mga maayos kabilang sa mga lingkod Niya. Itinalaga Niya ang pag-aaruga rito kay Zacarias – sumakanya ang pagbati ng kapayapaan. Si Zacarias noon, sa tuwing pumapasok sa kinaroroonan ni Maria sa lugar ng pagsamba, ay nakatatagpo sa piling nito ng isang panustos na kaaya-ayang ipinagkakaloob kaya nagsabi siya habang kumakausap dito: "O Maria, mula saan nagkaroon ka ng panustos na ito?" Nagsabi ito habang sumasagot sa kanya: "Ang panustos na ito ay mula sa ganang kay Allāh. Tunay na si Allāh ay nagtutustos sa sinumang niloloob Niya ng panustos na masagana nang walang pagtutuos."
Commentary
In order to fulfill her vow, Sayyidah Maryam's mother took her to the Mosque of بیت المقدس Baitul-Maqdis and talked to the care-takers and worshippers at the Mosque, Sayyidna Zakariyya (علیہ السلام) being one of them, and. told them that she had vowed to dedicate the child in the service of God and therefore, she could not keep the child with her. She asked them to take her and keep her.
Sayyidna ` Imran (علیہ السلام) was the Imam of this Mosque. He had died during the pregnancy of Maryam's mother, otherwise he would have been the most deserving person to have taken charge of the child, being the father and the Imam of the Mosque. Therefore, every keeper and worshipper of the Mosque wished to take her in his custody. Sayyidna Zakariyya (علیہ السلام) pleaded his bid for custody by saying that his wife was Maryam's aunt and she being next to her mother certainly deserved to keep her. But, people did not agree to prefer him over the others. Finally, everybody agreed to draw lots, which turned out to be fairly strange as it would appear later. Here too, it was Sayyidna Zakariyya (علیہ السلام) who turned out to be the winner.
So, he got custody of Maryam. According to some reports, he employed a wet-nurse to have her suckled. Other reports say that she just did not need to be suckled. She grew up able to sit and walk and Sayyidna Zakariyya (علیہ السلام) put her in a good house adjacent to the Mosque. When he went out, he locked the house and opened it on re-turn. This has been stated briefly in the present verse.
Allāh accettò la sua offerta in modo degno e la fece crescere in modo degno, e intenerì i cuori deiSuoi sudditi pii nei suoi confronti. E fece in modo che la sua tutela venisse affidata a Zekeryē Pace a lei. Ed ogni volta che Zekeryē entrava nel suo luogo di preghiera, trovava servito presso di lei del buon sostentamento. Zekeryē si rivolse a lei: "O Maryem, da dove proviene tutta questa abbondanza?" Rispose: "Questa abbondanza proviene da Allāh: In verità Allāh sostiene chi vuole con un ricco sostentamento, senza limiti".
Sa sandaling iyon na nakakita si Zacarias ng panustos ni Allāh – pagkataas-taas Siya – kay Maria na anak ni `Imrān sa hindi nakagawian sa mga kalakaran ni Allāh – pagkataas-taas Siya – sa pagtutustos, umasa siya na magkaloob sa kanya si Allāh ng isang anak sa kabila ng kalagayang siya ay nakasadlak na katandaan ng edad niya at pagkabaog ng maybahay niya. Kaya nagsabi siya: "O Panginoon ko, magkaloob Ka sa akin ng isang anak na kaaya-aya; tunay na Ikaw ay Madinigin sa panalangin ng sinumang dumalangin sa Iyo, sumasagot sa kanya."
Luego de haber visto el sustento otorgado por Al-lah a María, hija de Imrán, de manera inusual comparada con la manera en que Al-lah otorga el sustento a otros, él deseó que Al-lah le diera un hijo a pesar de su avanzada edad y la infertilidad de su esposa. Dijo así: “Señor, concédeme una buena descendencia. Tú escuchas la invocación de aquel que Te invoca y lo complaces.”
Zekeriya -aleyhisselam-, İmran'ın kızı Meryem'e Allah Teâlâ'nın alışılmış olarak verdiğinden farklı olarak ona rızık verdiğini gördü. Kendisi yaşı ilerlemiş, hanımı da kısır olduğu halde Allah'ın ona bir çocuk vermesini ümit ederek şöyle dedi: "Ey Rabbim bana güzel bir evlat ver! Muhakkak ki sen, dua edenin duasını işitir ve onun duasına icabet edersin."
Kada je Zekerija vidio opskrbu koju je Allah dao Merjemi, kćerki Imranovoj, što izlazi iz okvira Njegovih kosmičkih zakona vezanih za opskrbu, ponadao se da će ga Allah opskrbiti djetetom iako je star a njegova žena neplodna, pa je zamolio: "Gospodaru moj, podari mi dobro dijete, Ti čuješ molitve molitelja i uslišavaš ih."
Nel momento in cui Zekeryē vide il sostentamento da parte di Allāh L'Altissimo per Maryem, figlia di Imrān, perché non era frequente, da parte dell'Altissimo, concedere tale sostentamento, implorò che Allāh gli concedesse un figlio, malgrado la sua età avanzata e il fatto che sua moglie fosse sterile. Disse: "O Dio mio, concedimi un figlio buono: Tu sei Colui che ascolta le implorazioni di chi Ti implora, e Colui che le esaudisce".
The Supplication of Zakariyya, and the Good News of Yahya's Birth
When Zakariyya saw that Allah provided sustenance for Maryam by giving her the fruits of winter in summer and the fruits of summer in winter, he was eager to have a child of his own. By then, Zakariyya had become an old man, his bones feeble and his head full of gray hair. His wife was an old women who was barren. Yet, he still supplicated to Allah and called Him in secret,
رَبِّ هَبْ لِى مِن لَّدُنْكَ
(O my Lord! Grant me from Ladunka,) from You,
ذُرِّيَّةً طَيِّبَةً
(A good offspring) meaning, a righteous offspring,
إِنَّكَ سَمِيعُ الدُّعَآءِ
(You are indeed the All-Hearer of invocation.) Allah said,
فَنَادَتْهُ الْمَلَـئِكَةُ وَهُوَ قَائِمٌ يُصَلِّى فِى الْمِحْرَابِ
(Then the angels called him, while he was standing in prayer in the Mihrab,) meaning, the angels spoke to him directly while he was secluded, standing in prayer at his place of worship. Allah told us about the good news that the angels delivered to Zakariyya,
أَنَّ اللَّهَ يُبَشِّرُكَ بِيَحْيَـى
(Allah gives you glad tidings of Yahya, ) of a child from your offspring, his name is Yahya. Qatadah and other scholars said that he was called Yahya (literally, `he lives') because Allah filled his life with faith.
Allah said next,
مُصَدِّقاً بِكَلِمَةٍ مِّنَ اللَّهِ
(believing in the Word from Allah) Al-`Awfi reported that Ibn `Abbas said, and also Al-Hasan, Qatadah, `Ikrimah, Mujahid, Abu Ash-Sha`tha, As-Suddi, Ar-Rabi` bin Anas, Ad-Dahhak, and several others said that the Ayah,
مُصَدِّقاً بِكَلِمَةٍ مِّنَ اللَّهِ
(believing in the Word from Allah) means, "Believing in `Isa, son of Maryam."
Abu Al-`Aliyah, Ar-Rabi` bin Anas, Qatadah and Sa`id bin Jubayr said that Allah's statement,
وَسَيِّدًا
(And Sayyidan) means, a wise man. Ibn `Abbas, Ath-Thawri and Ad-Dahhak said that Sayyidan means, "The noble, wise and pious man." Sa`id bin Al-Musayyib said that Sayyid is the scholar and Faqih. `Atiyah said that Sayyid is the man noble in behavior and piety. `Ikrimah said that it refers to a person who is not overcome by anger, while Ibn Zayd said that it refers to the noble man. Mujahid said that Sayyidan means, honored by Allah.
Allah's statement,
وَحَصُورًا
(And Hasuran) does not mean he refrains from sexual relations with women, but that he is immune from illegal sexual relations. This does not mean that he does not marry women and have legal sexual relations with them, for Zakariyya said in his supplication for the benefit of Yahya,
هَبْ لِى مِن لَّدُنْكَ ذُرِّيَّةً طَيِّبَةً
(Grant me from You, a good offspring), meaning, grant me a son who will have offspring, and Allah knows best.
Allah's statement,
وَنَبِيًّا مِّنَ الصَّـلِحِينَ
(A Prophet, from among the righteous) delivers more good news of sending Yahya as Prophet after the good news that he will be born. This good news was even better than the news of Yahya's birth. In a similar statement, Allah said to the mother of Musa,
إِنَّا رَآدُّوهُ إِلَيْكِ وَجَـعِلُوهُ مِنَ الْمُرْسَلِينَ
(Verily, We shall bring him back to you, and shall make him one of the Messengers.) 28:7
When Zakariyya heard the good news, he started contemplating about having children at his age. He said,
قَالَ رَبِّ أَنَّى يَكُونُ لِي غُلَـمٌ وَقَدْ بَلَغَنِي الْكِبَرُ وَامْرَأَتِى عَاقِرٌ قَالَ
("O my Lord! How can I have a son when I am very old, and my wife is barren" (He) said...) meaning the angel said,
كَذَلِكَ اللَّهُ يَفْعَلُ مَا يَشَآءُ
("Thus Allah does what He wills.") meaning, this is Allah's matter, He is so Mighty that nothing escapes His power, nor is anything beyond His ability.
قَالَ رَبِّ اجْعَل لِّى ءَايَةً
(He said: "O my Lord! Make a sign for me") meaning make a sign that alerts me that the child will come,
قَالَ ءَايَتُكَ أَلاَّ تُكَلِّمَ النَّاسَ ثَلَـثَةَ أَيَّامٍ إِلاَّ رَمْزًا
((Allah) said: "Your sign is that you shall not speak to the people for three days except by signals.") meaning, you will not be able to speak except with signals, although you are not mute. In another Ayah, Allah said,
ثَلَـثَ لَيَالٍ سَوِيّاً
(For three nights, though having no bodily defect.) 19:10
Allah then commanded Zakariyya to supplicate, thank and praise Him often in that condition,
وَاذْكُر رَّبَّكَ كَثِيرًا وَسَبِّحْ بِالْعَشِىِّ وَالإِبْكَـرِ
(And remember your Lord much and glorify (Him) in the afternoon and in the morning. )
We will elaborate more on this subject in the beginning of Surah Maryam (chapter 19), Allah willing.
Sau khi Zakariya tận mắt thấy bổng lộc mà Allah ban cho Maryam con gái của 'Imran một cách khác thường, Người hy vọng được Allah ban cho đứa con trai trong lúc tuổi đã già còn vợ thì bị chứng hiếm muộn, thế là Người liền khẩn cầu: Lạy Thượng Đế của bề tôi, xin Ngài ban cho bề tôi đứa con trai ngoan đạo, quả thật Ngài là Đấng nghe rõ lời cầu xin của những ai khẩn cầu Ngài và Ngài sẽ đáp lại.
When Zachariah saw the food that Allah was miraculously giving to Mary, he became hopeful that Allah would give him a child despite being very old and his wife being unable to bear children. He said: O Lord, give me a good child. You hear the prayer of the person who prays to You and You know his condition.
Ketika melihat rezeki yang Allah -Ta'ālā- berikan kepada Maryam putri 'Imrān dengan cara yang tidak biasa, Zakaria langsung memohon kepada Allah agar dirinya dikaruniai seorang putra, meskipun dia menyadari keadaannya yang sudah tua renta dan istrinya yang mandul. Zakaria lalu berdoa, “Ya Tuhanku! Berilah aku seorang anak yang baik. Sesungguhnya Engkau Maha Mendengar doa orang yang memanjatkan doa kepada-Mu dan Maha Mengetahui keadaan-Nya.”
Commentary
1. While looking at the first sentence of this verse هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُ (Thereupon, Zakariyya (علیہ السلام) prayed to his Lord) - we should bear in mind that Sayyidna Zakariyya (علیہ السلام) had no offspring upto that time. He had grown old and one usually does not have children in that age, although he firmly believed that Allah, in His ultimate power, could change the usual phenomenon and bless him with an offspring even at his advanced age. But he had not personally witnessed the unusual divine acts - such as he did when he saw unusual and out-of-season eatables provided for Sayyidah Maryam and that was why he did not have the courage to extend his hand of prayer for an offspring. Now when he saw the miracle with his own eyes, he was persuaded for such prayer under the belief that Allah, who can provide a servant with out-of season fruits, would also bless him with an offspring, even in this late age, and so he prayed.
2. The second sentence of the verse - 'He said: قَالَ رَبِّ هَبْ لِي مِن لَّدُنكَ ذُرِّيَّةً طَيِّبَةً "O my Lord, grant me from Your own (power) a goodly progeny."' - tells us that making prayers to have children is a blessed practice of the prophets and the righteous.
In another verse Allah Almighty has said: وَلَقَدْ أَرْسَلْنَا رُسُلًا مِّن قَبْلِكَ وَجَعَلْنَا لَهُمْ "And We sent messengers before you and provided them with wives and children"- (13:38).It means that children are among the blessings of Allah which were bestowed on the Holy Prophet as well as on other prophets.
Now, should someone try to stop the birth of children, by any means, he will not only rebel against nature but will also deprive him-self of having acted in harmony with the common and agreed practice of prophets (علیہم السلام) The Holy Prophet of Islam ﷺ has given great importance to the question of marriage and children, so much so that he did not allow anyone to avoid married life and children inspite of his capability, and refused to take such a person as a member of his community of followers. He said:
(1) النکاح من سُنتی
(2) فمن رغب عن سنتی فلیس مِنِی
(3) تَزوَجوا الودودَ الولودَ فاِنِی مکاثر بکم الامم
(1) Marriage is my sunnah (way).
(2) So, whoever turns away from my sunnah, he is not from me.
(3) Therefore, marry a woman who is loving and fertile, for I shall compete with other communities on the basis of your numbers.
In another verse, Allah Almighty praises those who pray before Him to have a wife in marriage, have children and have them grow good and righteous. He says:
وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ
And those who say: '0 our Lord, bless us with such among our wives and our children as be the delight of our eyes. (25:74)
Hasan al-Basri, (رح) says that the Qur'anic expression - قُرَّةَ أَعْيُنٍ 'qurrata a` yun' (literally: coolness or luster of the eyes; meaning someone dearly loved and cherished) - here means that the maker of prayer sees his children and wife devoted in obedience to Allah.
It appears in a hadith that Umm Sulaym ؓ requested the Holy Prophet ﷺ to pray for his attendant, Sayyidna Anas ؓ . He made the following prayer for him:
الھم اَکثِر مالہ و ولدہ وبارک لہ فیما اعطیتہ
0 Allah, increase his wealth and his children and make him prosper in what You have bestowed on him.
It was the outcome of this very prayer that Sayyidna Anas ؓ had about a hundred children and was also blessed with an ample measure of wealth.
Après avoir vu la subsistance accordée par Allah à Marie fille de ‘Imrân, qui est inhabituelle lorsqu’on la compare à la subsistance qu’Allah accorde au reste des gens, Zaccharie souhaita qu’Allah lui donne un fils malgré son âge avancé et la stérilité de son épouse.
Il dit ainsi: Ô Seigneur, accorde-moi une bonne descendance. Tu entends l’invocation de celui qui T’invoque et Tu l’exauces.
Les anges l’appelèrent alors qu’il était en prière dans son lieu d’adoration en lui disant:
Allah t’annonce un fils qui viendra au monde et qui s’appelle Yaħyâ (Jean-Baptiste). L’une de ses caractéristiques est qu’il aura foi en une parole provenant d’Allah, à savoir Jésus fils de Marie. Celui-ci a été créé de manière particulière, car il a été créé par une parole d’Allah. Ce garçon surpassera son peuple en science et en piété et il bridera ses désirs (dont les désirs charnels) pour se consacrer à l’adoration d’Allah. Il deviendra aussi un prophète et sera du nombre des gens de bien.
Lúc Zakariya đang dâng lễ nguyện Salah tại nơi dành cho việc thờ phượng, thì các Thiên Thần gọi Người, nói: Quả thật, Allah báo tin mừng cho Ngươi về một đứa con trai tên là Yahya, một trong những đặc điểm của Y là Y xác thực lại lời phán của Allah về hoàn cảnh của Ysa con trai của Maryam - bởi Y được tạo hóa bằng cách đặc biệt bằng lời phán của Allah - đứa trẻ sẽ là nhà lãnh đạo của cộng đồng Y về mặt kiến thức và hành đạo, Y sẽ kiềm chế được bản thân tránh xa những dục vọng, trong đó có việc gần gũi phụ nữ, Y chuyên tâm hành đạo thờ phượng Thượng Đế và đồng thời là một Nabi ngoan đạo.
Gli Angeli lo chiamarono mentre era in procinto di compiere la preghiera nel suo luogo di ritiro, dicendogli: "In verità Allāh ti annuncia la nascita di un figlio, che sarà chiamato Yeħyē, e tra le sue qualità vi sarà quella di essere sostenuto dalla Parola di Allāh: ‘Īsā Ibn Maryem, poiché quest'ultimo fu creato tramite una creazione particolare, per mezzo della Parola di Allāh. Tale figlio godrà di un grado elevato tra la sua gente per quanto riguarda la sapienza e la preghiera, proteggendo la sua anima dai vizi e dal desiderio nei confronti delle donne, dedicandosi esclusivamente all'adorazione del proprio Dio, e sarà inoltre profeta tra i giusti".
Commentary
1. The expression, کَلِمَۃ اللہ 'a word of Allah' refers to Sayyidna 'Isa (علیہ السلام) . This term is used for him because he was created, in an unusual manner, simply by the will and command of Allah - without a paternal linkage.
2. The second quality of Sayyidna Yahya (علیہ السلام) has been described by the word, حَصُورً 'hasur' translated here as 'abstinent'. It means that he was very particular about keeping himself shielded from temptations, that is, from things one habitually enjoys. When we say one abstains from enjoyments of life, the statement includes abstinence even from fulfilling the desires of things allowed, for example, good food, good dress and marital life and things like these. Since the quality of abstinence has been mentioned here in a positive frame of reference, it obviously seems to suggest that this is the better way, although ahadith prove the higher merit of living in the bond of marriage. In this situation, the considered opinion is that one whose condition is similar to that of Sayyidna Yahya (علیہ السلام) and who is so absorbed in the thought of his life-to-come that he feels no need to have a wife nor has the time and frame of mind to fulfil the rights of his wife and children, then, for such a person this is the better choice. It is because of this particular reason that ahadith which describe the merit of marriage come up with a restrictive clause as well, that is, مَنِ استطاع منکم الباءَۃ which means that one who can marry and is capable of fulfilling the due rights of his wife, should marry, for this is better for him; otherwise, he is not ad-vised to marry. (Bayern al-Qur'n)
Dozvaše ga meleki dok je bio u namazu na mjestu na kojem je činio ibadet, rekavši: "Allah ti šalje radosnu vijest: rodit će ti se dijete po imenu Jahja, čije osobine su da vjeruje u Allahovog poslanika stvorenog Allahovom riječju, a radi se o Isau sinu Merjeminom. On je stvoren na poseban način, Allahovom riječju i to dijete će biti prvak svog naroda u znanju i ibadetu, sebi će uskratiti strasti, u šta spada i približavanje ženama, potpuno se posvetiti obožavanju svog Gospodara, i biće vjerovjesnik, jedan od dobrih ljudi."
Kaya nanawagan sa kanya ang mga anghel habang kumakausap sa kanya samantalang siya ay nasa kalagayan ng pagkakatayo para sa pagdarasal sa isang lugar ng pagsamba, sa pamamagitan ng sabi nila: "Tunay na si Allāh ay nagbabalita sa iyo ng nakagagalak hinggil sa isang anak na ipanganganak sa iyo, na ang pangalan ay Yahya. Kabilang sa katangian nito na ito ay maging isang tagapagpatotoo sa isang salita mula kay Allāh. Siya ay si Hesus na anak ni Maria dahil iyon ay nilikha sa isang paglikhang natatangi sa pamamagitan ng isang salita mula kay Allāh. Ang batang ito ay magiging isang ginoo sa mga tao niya sa kaalaman at pagsamba, na isang tagapigil sa sarili niya at isang tagahadlang dito sa mga pagnanasa, na kabilang dito ang paglapit sa mga babae, na [magiging] isang nag-uukol ng sarili sa pagsamba sa Panginoon niya, at magiging isang propeta rin kabilang sa mga maayos."
Los ángeles lo llamaron cuando estaba orando en su lugar de adoración y le dijeron: “Al-lah te anuncia la llegada de un hijo que vendrá al mundo y se llamará Yahia (Juan Bautista). Una de sus características es que avalará la palabra proveniente de Al-lah, que será Jesús, hijo de María. Jesús u fue creado de una manera particular, ya que fue creado por una orden de Al-lah. Este niño superará a su pueblo en saber y en piedad y pondrá freno a sus deseos (entre ellos el deseo carnal) para consagrarse a la adoración de Al-lah. Se convertirá además en profeta y será parte de las personas de bien.
Zekeriya -aleyhisselam-, ibadet mekanında, namazda, kıyamda iken melekler ona seslenerek şöyle dediler: Allah, seni doğacak ve ismi Yahyâ olacak olan bir evlat ile müjdeliyor. Allah'tan bir kelimeyi Meryem'in oğlu İsâ’yı doğrulayıcı olması -ki o Allah tarafından bir kelime olarak özel bir yaratılış ile yaratılmıştır- bu çocuk (Yahyâ) ilimde ve ibadette kavminin efendisi, nefsini kadınlara yaklaşmak gibi şehevî arzularından engellemesi, zamanını Rabbine ibadete ayırması ve -yine- salihlerden bir peygamber olması ile bilinmiştir.
Kemudian para malaikat berbicara kepada Zakaria ketika dia sedang berdiri untuk menunaikan salat di tempat ibadahnya seraya berkata, “Sesungguhnya Allah memberikan kabar gembira kepadamu bahwa kamu akan mempunyai seorang anak laki-laki bernama Yahya. Di antara sifatnya adalah dia membenarkan kalimat yang datang dari Allah, yaitu Isa putra Maryam, karena Isa diciptakan secara khusus melalui kalimat Allah. Anak laki-laki ini (Yahya) akan menjadi pemuka kaumnya dalam bidang keilmuan dan ketekunan beribadah. Dia selalu menahan dirinya dari segala macam kesenangan, termasuk kesenangan dengan wanita. Dia berkonsentrasi penuh dalam beribadah kepada Tuhannya dan dia adalah seorang nabi yang menjadi bagian dari orang-orang yang saleh.”
The angels called out to him while he was standing in prayer in his place of worship, saying: Allah gives you good news of a child to be born to you whose name will be John. He will confirm a word from Allah – which refers to Jesus, son of Mary, because he was specially created by a word from Allah. This child will be a leader of his people with his knowledge and worship. He will be innocent, keeping himself away from desires, including approaching women. He will dedicate himself to worshipping His Lord and will also be a prophet from those who are righteous.
Melekler, Yahya -aleyhisselam- ile müjdelediği zaman Zekeriya -aleyhisselam- şöyle dedi: "Ey Rabbim! Ben iyice yaşlanmış, karım da kısır iken (doğuramayacak halde iken) nasıl benim bir oğlum olacak!" dedi. Allah, onun bu sözüne cevap olarak şöyle buyurdu: "Senin yaşlı olduğun ve eşinin de kısır olduğu halde Yahya'nın yaratılması; Allah'ın normal yaratmasının tersine olağan üstü yaratışı gibidir. Çünkü Allah, her şeye kadirdir, hikmeti ve ilmi ile dilediğini yapar!"
Tatkala para malaikat memberikan kabar gembira tentang Yahya, Zakaria berkata, “Ya Rabb-ku! Bagaimana aku bisa punya anak setelah aku menjadi tua renta, sedangkan istriku mandul tidak bisa beranak?” Allah menjawab ucapan Zakaria, “Perumpamaan penciptaan Yahya pada saat usiamu sudah tua dan istrimu mandul sama seperti Dia menciptakan apa saja yang dikehendaki-Nya yang tidak seperti biasanya karena Allah Mahakuasa atas segala sesuatu. Dia melakukan apa saja yang dikehendaki-Nya berdasarkan kebijaksanaan dan pengetahuan-Nya.”
When the angels gave him the good news about John, Zachariah said, ‘O Lord, how can I have a child after I have become old and my wife is unable to bear children?’ Allah replied to him that the example of the creation of John, in spite of his old age and his wife being barren, is like that of the creation of anything that Allah wishes to create, even though it is out of the ordinary. This is because Allah has power over everything and does whatever He wills in His wisdom and knowledge.
Commentary
We have already seen that Sayyidna Zakariyya (علیہ السلام) believed in the absolute power of Allah and had seen its manifestation repeatedly and that he had himself made the prayer and knew of its acceptance as well, what then, did he mean by asking: 'how shall I have a boy?' The truth of the matter is that the question asked by him was not be-cause of any doubt in the absolute power of Allah. Quite contrary to this, the purpose of the question was to find out the state in which this was to happen: whether the present extreme old age of both of them would remain just as it was, or would that state be changed. The eloquent reply given in كَذَٰلِكَ اللَّـهُ يَفْعَلُ مَا يَشَاءُ (That is how Allah does what He wills) makes it clear that they were to remain at the same age and that they would have an offspring in that very state. This resolves any doubt that may be entertained at this point. (Bayn al-Qur'n)
Nagsabi si Zacaria noong binalitaan siya ng mga anghel hinggil kay Juan: "O Panginoon ko, papaanong magkakaroon ako ng isang anak na lalaki matapos na naging matanda ako at ang maybahay ko naman ay baog: walang naipanganganak sa kanya?" Nagsabi si Allāh bilang sagot sa sabi nito: "Ang paghahalintulad sa paglikha kay Juan sa kabila ng katandaan ng edad mo at pagkabaog ng maybahay mo ay gaya ng paglikha ni Allāh sa anumang niloloob Niya kabilang sa sumasalungat sa nakasanayan sa karaniwan dahil si Allāh sa bawat bagay ay May-kakayahan: gumagawa Siya ng anumang niloloob Niya ayon sa karunungan Niya at kaalaman Niya."
Zacharie dit lorsque les anges lui annoncèrent la naissance de Jean-Baptiste: Ô Seigneur, comment pourrai-je avoir un garçon alors que je suis devenu un vieillard et que mon épouse est stérile?
Allah lui répondit: Créer Jean-Baptiste d’un père âgé et d’une mère stérile est semblable à d’autres créations sortant de l’ordinaire accomplies par Allah car Allah a le pouvoir d’accomplir toute chose et fait ce qu’Il veut par Sa Sagesse et Sa Science.
Dijo Zacarías cuando los ángeles le anunciaron el nacimiento de Juan Bautista:
“Señor, ¿cómo podré yo tener un hijo si soy anciano y mi esposa es estéril?” Le respondió: “Crear a Juan Bautista de un padre anciano y una madre estéril es semejante a otras creaciones extraordinarias realizadas por Al-lah, ya que Al-lah tiene el poder de realizar cualquier cosa y hace lo que Él desea de acuerdo a Su Sabiduría y Su Conocimiento.”
Zekeryē disse, quando gli angeli gli annunciarono la nascita di Yaħya: "O mio Dio, come posso avere un figlio ora che sono diventato vecchio e mia moglie è sterile?" Allāh disse, in sua risposta: "Così come ho creato Yaħya, nonostante tu fossi vecchio e tua moglie fosse sterile, Allāh crea ciò che vuole di insolito, perché Allāh è Onnipotente, fa ciò che vuole con Saggezza e Sapienza.
Nakon što ga obradovaše meleki rođenjem Jahje, Zekerija upita: "Gospodaru moj, kako da dobijem dijete nakon što sam postao starac a moja žena je nerotkinja?" Allah mu odgovori: "Stvaranje Jahje, uprkos tvojoj starosti i neplodnosti tvoje žene, jest poput stvaranja bilo koga na način koji izlazi iz okvira Allahovih uobičajenih kosmičkih zakona, jer Allah sve može i radi ono što On hoće, shodno Svojoj savršenoj mudrosti i Svom apsolutnom znanju."
Zakariya nói khi các Thiên Thần báo tin mừng về Yahya: Lạy Thượng Đế, làm sao bề tôi có con cho được trong lúc bề tôi đã già còn vợ bề tôi lại bị chứng hiếm muộn! Allah đáp lại: Hình ảnh việc tạo hóa Yahya lúc ngươi đã già và vợ ngươi bị chứng vô sinh cũng giống như hình ảnh Allah tạo hóa bất cứ thứ gì Ngài muốn cho dù có khác thường, bởi Allah có quyền năng trên tất cả mọi thứ, Ngài muốn làm gì Ngài muốn bằng sự sáng suốt và kiến thức của Ngài.
Nagsabi si Zacaria: "O Panginoon ko, gumawa Ka para sa akin ng isang palatandaan sa pagbubuntis ng maybahay ko mula sa akin." Nagsabi si Allāh: "Ang palatandaan mo na hiniling mo ay na hindi ka makakaya ng pakikipag-usap sa mga tao nang tatlong araw kasama ng mga gabi ng mga ito malibang sa pamamagitan ng pagpapahiwatig at tulad nito gayong walang kapinsalaang tumama sa iyo. Magpadalas ka ng pag-alaala kay Allāh at pagluwalhati sa Kanya sa katapusan ng maghapon at simula nito."
Zakkariya thưa: Lạy Thượng Đế, xin Ngài ban cho bề tôi một dấu hiệu báo cho biết khi vợ bề tôi đã mang thai. Allah phán: Dấu hiệu mà Ngươi yêu cầu là khi nào Ngươi không thể nói chuyện với mọi người bằng lời suốt ba ngày, ba đêm, chỉ có thể ra dấu bằng tay, nhưng không phải là một triệu chứng bất thường. Lúc đó, Ngươi hãy tụng niệm và tán dương Allah thật nhiều vào lúc hừng sáng và lúc chạng vạng.
Zekeryē disse: "O Dio mio, dammi un segno che mia moglie sia incinta di mio figlio". Allāh disse: "Il segno che hai chiesto è che non potrai parlare alla gente per tre giorni e tre notti, se non con cenni o gesti simili, senza che la tua salute ne risenta; menziona molto Allāh e lodalo al termine del giorno e al suo principio".
Zacarías dijo: “Señor, muéstrame un signo cuando mi esposa esté embarazada.” Al-lah le dijo: “El signo que pides es que no podrás hablar a las personas durante tres días y tres noches salvo por gestos, sin que sufras nada que te impida hablar. Recuerda a Al-lah a cada instante y glorifícalo al comenzar y terminar el día.”
Zacharie dit: Ô Seigneur, montre-moi un signe lorsque ma femme sera enceinte de moi.
Allah lui dit: Le signe que tu as demandé est que tu ne pourras pas parler aux gens durant trois jours et trois nuits sauf par les gestes ou ce qui y ressemble, sans que tu ne souffres d’un mal qui te prive de la parole.
Evoque donc Allah abondamment et glorifie-Le beaucoup en fin et en début de journée.
2. With reference to verse 41, Sayyidna Zakariyya's purpose behind requesting a sign (of pregnancy) was to be happy at the prospect and thus be enabled to show their gratitude all along even prior to the actual birth of the child. So, Allah gave him the sign stated above.
The sign given was remarkably suitable to its purpose. His request for a sign was prompted by his wish to show his gratefulness. Now, the sign set for him leaves him incapable of doing anything but this. Even a hundred signs would have not done what this one sign did and, of course, the noble purpose he had on his mind was all too well-accomplished. (Bayn al-Qur'an)
The last phrase: (except through gestures) in this verse tells us that in a situation where speech is not possible because of a valid reason, gesture would be deemed as its substitute. Consequently, it appears in a hadith that the Holy Prophet ﷺ asked a maid-servant: این اللہ ؟ I ('Where is Allah?' ). She pointed out towards the sky. He said: 'This maid-servant is a Muslim.' (al-Qurtubi)
Zekerija reče: "Gospodaru moj, daj mi znak kada moja žena bude zanijela moje dijete", a Allah mu odgovori: "Tvoj znak kojeg tražiš je da nećeš moći da razgovaraš sa ljudima tri dana i tri noći, osim išaretom i tome slično, a to neće biti zbog bolesti i mahane. Zato posebno puno Allaha spominji početkom i krajem dana."
Zakaria berkata, “Ya Tuhanku! Berilah aku tanda yang menunjukkan bahwa istriku hamil dariku.” Allah menjawab, “Tanda-tanda yang engkau minta ialah engkau tidak bisa berbicara kepada manusia selama 3 hari 3 malam, kecuali dengan bahasa isyarat atau sejenisnya, padahal tidak ada yang sakit pada dirimu. Oleh sebab itu, perbanyaklah membaca zikir dan bertasbih di sore dan pagi hari.”
Zekeriyya: “Ey Rabbim! Hanımımın benden hamile kalacağına dair bana bir işaret göster” diye niyaz etti. Allah da: "Senin talep ettiğin delil şudur ki: Herhangi bir rahatsızlığın olmadığı halde insanlar ile üç gün üç gece boyunca işaret ve benzeri şeylerle anlaşmak dışında hiç konuşmamaktır." dedi. "O halde sen, gecenin sonunda ve başında Allah'ı çokça zikret ve tespih et."
Zachariah said: O Lord, give me a sign that my wife is pregnant. Allah said: The sign that you want is that you will not be able to speak for three days, except by indications, and this will not be because of any disability. So, remember Allah much and glorify Him at the end and beginning of the day.
Remember, O Messenger, when the angels said to Mary (peace be upon her): Allah has chosen you because of the praiseworthy qualities you have. He has purified you from all defects, and chosen you over all the other women of your time.
Commentary
1. In verse 42, the sentence: وَاصْطَفَاكِ عَلَىٰ نِسَاءِ الْعَالَمِينَ (and has chosen you over women of all the worlds) refers to all women in that period of time. Therefore, the statement سیدۃ نسآءِ اھل الجنۃ فاطمۃ (Fatimah is the foremost among women of the Paradise) appearing in hadith does not contradict it.
2. It will be noticed that, in the last sentence of verse 43:
Ô Messager, rappelle-toi lorsque les anges dirent à Marie: Allah t’a choisie pour tes nobles qualités, t’as purifiée de tout défaut et t’a choisie parmi les femmes de l’Univers de ton époque.
Banggitin mo, O Sugo, nang nagsabi ang mga anghel kay Maria – sumakanya ang pagbati ng kapayapaan: "O Maria, tunay na si Allāh ay pumili sa iyo dahil sa tinataglay mong mga katangiang kapuri-puri, nagdalisay sa iyo sa mga kapintasan, at pumili sa iyo higit sa mga babae ng mga nilalang sa panahon mo.
The Virtue of Maryam Over the Women of Her Time
Allah states that the angels spoke to Maryam by His command and told her that He chose her because of her service to Him, because of her modesty, honor, innocence, and conviction. Allah also chose her because of her virtue over the women of the world. At-Tirmidhi recorded that `Ali bin Abi Talib said, "I heard the Messenger of Allah ﷺ say,
«خَيْرُ نِسَائِهَا مَرْيَمُ بِنْتُ عِمْرَانَ، وَخَيْرُ نِسَائِهَا خَدِيجَةُ بِنْتُ خُوَيْلِد»
(The best woman (in her time) was Maryam, daughter of `Imran, and the best woman (of the Prophet's time) is Khadijah (his wife), daughter of Khuwaylid.)"
The Two Sahihs recorded this Hadith. Ibn Jarir recorded that Abu Musa Al-Ash`ari said that the Messenger of Allah ﷺ said,
«كَمُلَ مِنَ الرِّجَالِ كَثِيرٌ، وَلَمْ يَكْمُلْ مِنَ النِّسَاءِ إِلَّا مَرْيَمُ بِنْتُ عِمْرَانَ وَ آسِيَةُ امْرَأَةُ فِرْعَوْن»
(Many men achieved perfection, but among women, only Maryam the daughter of `Imran and Asiah, the wife of Fir`awn, achieved perfection.)
The Six -- with the exception of Abu Dawud - recorded it. Al-Bukhari's wording for it reads,
«كَمُلَ مِنَ الرِّجَالِ كَثِيرٌ، وَلَمْ يَكْمُلْ مِنَ النِّسَاءِ إِلَّا آسِيَةُ امْرَأَةُ فِرْعَوْنَ، وَمَرْيَمُ بِنْتُ عِمْرَانَ، وَإِنَّ فَضْلَ عَائِشَةَ عَلَى النِّسَاءِ كَفَضْلِ الثَّرِيدِ عَلى سَائِرِ الطَّعَام»
(Many men reached the level of perfection, but no woman reached such a level except Asiah, the wife of Fir`awn, and Maryam, the daughter of `Imran. The superiority of `A'ishah (his wife) to other women, is like the superiority of Tharid (meat and bread dish) to other meals.)
We mentioned the various chains of narration and wordings for this Hadith in the story of `Isa, son of Maryam, in our book, Al-Bidayah wan-Nihayah, all the thanks are due to Allah.
Allah states that the angels commanded Maryam to increase acts of worship, humbleness, submission, prostration, bowing, and so forth, so that she would acquire what Allah had decreed for her, as a test for her. Yet, this test also earned her a higher grade in this life and the Hereafter, for Allah demonstrated His might by creating a son inside her without male intervention. Allah said,
يمَرْيَمُ اقْنُتِى لِرَبِّكِ وَاسْجُدِى وَارْكَعِى مَعَ الرَكِعِينَ
("O Maryam! Submit yourself with obedience (Aqnuti) and prostrate yourself, and bow down along with Ar-Raki`in.")
As for Qunut (Aqnuti in the Ayah), it means to submit with humbleness. In another Ayah, Allah said,
بَل لَّهُ مَا فِي السَّمَـوَتِ وَالاٌّرْضِ كُلٌّ لَّهُ قَـنِتُونَ
(Nay, to Him belongs all that is in the heavens and on earth, and all surrender with obedience (Qanitun) to Him.) 2:116
Allah next said to His Messenger after He mentioned Maryam's story,
ذَلِكَ مِنْ أَنبَآءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ
(This is a part of the news of the Ghayb which We reveal.) "and narrate to you (O Muhammad ), "
وَمَا كُنتَ لَدَيْهِمْ إِذْ يُلْقُون أَقْلَـمَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ وَمَا كُنتَ لَدَيْهِمْ إِذْ يَخْتَصِمُونَ
(You were not with them, when they cast lots with their pens as to which of them should be charged with the care of Maryam; nor were you with them when they disputed.) meaning, "You were not present, O Muhammad, when this occurred, so you cannot narrate what happened to the people as an eye witness. Rather, Allah disclosed these facts to you as if you were a witness, when they conducted a lottery to choose the custodian of Maryam, seeking the reward of this good deed."
Ibn Jarir recorded that `Ikrimah said, "Maryam's mother left with Maryam, carrying her in her infant cloth, and took her to the rabbis from the offspring of Aaron, the brother of Musa. They were responsible for taking care of Bayt Al-Maqdis (the Masjid) at that time, just as there were those who took care of the Ka`bah. Maryam's mother said to them, `Take this child whom I vowed to serve the Masjid, I have set her free, since she is my daughter, for no menstruating woman should enter the Masjid, and I shall not take her back home.' They said, `She is the daughter of our Imam,' as `Imran used to lead them in prayer, `who took care of our sacrificial rituals.' Zakariyya said, `Give her to me, for her maternal aunt is my wife.' They said, `Our hearts cannot bear that you take her, for she is the daughter of our Imam.' So they conducted a lottery with the pens with which they wrote the Tawrah, and Zakariyya won the lottery and took Maryam into his care."'. `Ikrimah, As-Suddi, Qatadah, Ar-Rabi` bin Anas, and several others said that the rabbis went into the Jordan river and conducted a lottery there, deciding to throw their pens into the river. The pen that remained afloat and idle would indicate that its owner would take care of Maryam. When they threw their pens into the river, the water took all the pens under, except Zakariyya's pen, which remained afloat in its place. Zakariyya was also their master, chief, scholar, Imam and Prophet, may Allah's peace and blessings be on him and the rest of the Prophets.
O Poslaniče, spomeni kada su meleci rekli Merjemi, alejhes-selam: "Allah te je odabrao zbog tvojih lijepih osobina, očistio te je od manjkavosti i uzdigao te nad ženama tvog vremena."
E ricorda – o Messaggero – quando gli angeli dissero a Maryem, che la pace sia con lei: "In verità, Allāh ti ha scelta per le tue grandi virtù e ti ha purificata dalle imperfezioni, e ti ha prescelta tra tutte le donne del mondo della tua epoca.
Và hãy nhớ lại - hỡi Thiên Sứ - khi các Thiên Thần nói với Maryam: Quả thật, Allah đã ưu đãi ngươi khi ban cho ngươi những đức tính tốt đẹp, giúp ngươi trở thành người hoàn mỹ và Ngài đã ưu đãi hơn tất cả phụ nữ trong thời đại của ngươi.
Mensajero, recuerda cuando los ángeles dijeron a María: “Al-lah te ha elegido por tus nobles cualidades, te ha purificado y te ha elegido entre todas las mujeres del mundo de tu época.”
Ey peygamber! Hani bir zamanlar meleklerin, Meryem -aleyhisselam-'a şöyle dediklerini hatırla: "Ey Meryem! Allah seni, senin vasıflanmış olduğun övgüye değer özellikler sebebi ile seçti. Seni eksikliklerden temizledi ve seni yaşadığın zamandaki dünya kadınlarına üstün kıldı."
Ingatlah -wahai Rasul- ketika para malaikat berkata kepada Maryam -'alaihassalām-, “Sesungguhnya Allah telah memilihmu karena engkau memiliki sifat-sifat terpuji. Dia telah menyucikanmu dari berbagai kekurangan, dan memilihmu di antara wanita-wanita lain yang ada di masamu.
Ey Meryem! Namazda kıyamını uzun tut! Rabbine secde et ve kullarından salih kimselerin rükû ettiği gibi rükû edenlerle birlikte rükû et.
Ô Marie, reste longtemps debout en prière, prosterne-toi à ton Seigneur et incline-toi devant Lui avec ceux qui s’inclinent parmi Ses pieux serviteurs.
Wahai Maryam! Perpanjanglah berdiri di waktu salat, bersujudlah kepada Tuhanmu, dan rukuklah kepada-Nya bersama orang-orang yang rukuk di antara hamba-hamba-Nya yang saleh!”
O Mary, stand for long periods in prayer, prostrate to your Lord and bow down with His righteous servants who bow down to Him.
وَارْكَعِي مَعَ الرَّاكِعِينَ (and bow down with those who bow) while giving an order to bow down, the imperative has been qualified with the words "with those who bow"- but no such qualification appears while giving an order of prostration. This apparently seems to hint that people generally do not observe due concern while making ruk a` (bowing). They tend to bend a little, then resume the standing position (as if in a hurry). This kind of رکوع ruku' (bowing) is closer to standing قیام (qiyam). As said earlier, it apparently seems to suggest that Allah Almighty, by mentioning the qualification 'those who bow', has given a model to be followed so that one's bowing in prayer could become similar to those who bow fully and perfectly as due.
O Maria, magpahaba ka ng pagtayo sa dasal, magpatirapa ka sa Panginoon mo, at yumukod ka sa Kanya kasama ng mga yumuyukod kabilang sa mga lingkod Niyang mga maayos.
Hỡi Maryam, ngươi hãy kéo dài lễ nguyện Salah và quỳ lạy Thượng Đế của ngươi và hãy cúi mình phủ phục Ngài giống như đám nô lệ ngoan đạo cúi đầu phủ phục Ngài.
O Maryem, dilungati nella preghiera e prosternati al tuo Dio, e inchinati a lui assieme ai sudditi pii che si inchinano dinanzi a Lui.
“María, ora de pie durante largo tiempo, prostérnate ante tu Señor e inclínate ante Él junto a aquellos de Sus siervos piadosos que también se inclinan.”
O Merjema, oduži stajanje u namazu, i sedždu i ruku čini svom Gospodaru, s Njegovim dobrim robovima.
Lo que ha sido narrado acerca de la historia de Zacarías y María es parte del conocimiento del oculto (al-ghaib) que te revelamos, Mensajero. Tú no estabas presente junto a estos sabios y gente de bien cuando se disputaban para determinar quién merecía educar a María hasta el momento en que decidieron echarlo a suerte y arrojaron sus cálamos. Fue el cálamo de Zacarías el que salió elegido (por sorteo).
Ang nabanggit na iyon na bahagi ng ulat kina Zacaria at Maria – sumakanila ang pagbati ng kapayapaan – ay bahagi ng mga ulat sa Nakalingid; nagkakasi Kami nito sa iyo, O Sugo. Wala ka noon sa piling ng mga maalam at mga maayos na iyon nang nag-alitan sila hinggil sa kung sino ang higit na karapat-dapat sa pag-aalaga kay Maria hanggang sa humantong sila sa pagpapalabunutan kaya naghagis sila ng mga panulat nila at nabunot ang panulat ni Zacaria – sumakanya ang pagbati ng kapayapaan.
Thông tin về Zakariya và Maryam được đề cấp đến là những thông tin trong quá khứ được thiên khải cho Ngươi - hỡi Thiên Sứ - và Ngươi đã không có mặt lúc những học giả cũng như những người ngoan đạo thời đó đã tranh giành quyền nuôi dưỡng Maryam, cuối cùng họ đi đến quyết định rút thăm bằng cách ném viết (xuống một dòng nước) và cây viết của Zakariya đã chiến thắng.
Ciò che viene menzionato della storia di Zekeryē e di Maryem, la pace sia con loro, è parte delle notizie ignote che ti riveliamo – o Messaggero – e non eri presente con i sapienti e i pii quando disputarono su chi fosse più degno di accudire Maryem, finché non giunsero a tirare a sorte gettando i calami, e vinse il calamo di Zekeryē, pace a lui.
Ovo što je spomenuto o Merjemi i Zekerijau, alejhimes-selam, vijesti su o onome što čulima nije dokučivo; Mi ih tebi objavljujemo, a ti, Poslaniče, nisi bio kod onih učenjaka i dobrih ljudi koji su se raspravljali oko toga ko je od njih najzaslužniji da odgaja Merjemu, pa su pribjegli bacanju svojih pisaljki kako bi u vezi s tim odlučili, te pobjedi Zekerija, alejhis-selam.
God blessed Zachariah (Zakariyya) with an offspring in his old age; provided sustenance to Mary in her shrine; created Jesus without a father, and brought into being chaste and upright people who were descendants of Abraham, so that they could be chosen to communicate the message of God to human beings. God did not grant these blessings to His people for no good reason: He found them so deserving that he showered them with His blessings. These were the people who had no material expectations from their children; their happiness rested upon their children’s dedication and devotion to the cause of God. These were the people who wanted their children to be safe from Satan and join the band of believers. They were not given to jealousy and ill-will on seeing goodness in others. It was through their good influence that their children too were in control of their selves and became one with those who truly remembered God: who chose the right way, abandoning the path that leads one astray. Such are the people whom God provides for out of His special mercy, and who have His special blessings showered upon them.
Zekeriyya ve Meryem -aleyhimesselam-'dan sana zikretmiş olduklarımız, sana vahyettiğimiz gayb haberlerindendir. Ey Peygamber! O âlimler ve salih kimseler, hangisinin Meryem'in yetiştirilmesi hakkında daha çok hak sahibi olduğu konusunu tartışırlarken sen onların yanlarında değildin. Öyle ki onlar kalemlerini koyarak kura çekmişler ve Zekeriya -aleyhisselam-'ın kalemi çıkmış ve kurayı kazanmıştı.
Kisah tentang Zakaria dan Maryam -'alaihimassalām- tersebut adalah bagian dari perkara gaib yang Kami wahyukan kepadamu -wahai Rasul-. Engkau tidak berada di antara para ulama dan orang-orang saleh yang ketika itu berseteru tentang siapa yang paling berhak mengasuh Maryam, sampai akhirnya mereka terpaksa menggunakan undian. Mereka melempar pena masing-masing dan pena Zakaria -'alaihissalām- menjadi pemenangnya.
Ce qui a été raconté de l’histoire de Zacharie et Marie compte parmi les connaissances relevant de l’Invisible (`al-ghaybu) que Nous te révélons, ô Messager. Tu n’étais pas présent avec ces savants et gens de bien lorsqu’ils se sont disputés pour déterminer qui méritait le mieux d’éduquer Marie jusqu’à ce qu’ils recourent au tirage au sort et qu’ils jètent leurs calames. Ce fut le calame de Zacharie qui fut tiré au sort.
Commentary
This verse presents an argument to prove the prophethood of Sayyidna Muhammad ﷺ by referring to happenings in the lives of Sayyidna Zakariyya (علیہ السلام) and Sayyidah Maryam. These took place in the remote past and there is no likelihood of their being seen or heard or read, specially so, by the Holy Prophet ﷺ which by itself proves that his being so informed of the unknown was beyond the ordinary course of learning. He had just no way of finding out such details by any obvious means at his command. Hence, the truth is that this information was revealed to him as part of the message he gave to others. The text very eloquently states that the Holy Prophet ﷺ was not there to see them drawing lots (by throwing their reed pens in water,. based on prior agreement that the owner of the pen which flows against the current shall be the winner), nor was he present on the scene when they were initially quarreling about the custody of Maryam before agreeing upon the drawing of lots.
The rule governing قُرعَہ Qur'ah (to the drawing of lots) according to Hanafi jurists, is that قُرعَہ Qur'ah (drawing of lots) cannot be given a decisive role in determining the rights known and fixed in Islamic Law. Drawing lots in such a situation is included under Qimar (gambling). For example, if something is jointly owned by several persons and a lot is drawn to decide that the one whose name comes out in the lot shall take the whole thing; or, in the case of a child whose parentage is disputed, a lot is drawn and the one whose name comes out in the lot drawn is taken to be the father. Drawing lots in such cases is not al-lowed in Shari'ah. As for rights which depend upon opinion, قُرعَہ Qur'ah is permissible in them, for instance, while allotting portions of a joint property, A is given the eastern portion and B, the western, by draw-ing a lot. This is permissible because this was permissible even with-out having to draw lots by a mutual agreement of the parties concerned or by a decree of a judge. (Bayan a1-Qur'n)
In other words, it can be said that in a situation where the rights of all parties are equal and the purpose of the lot is only to allocate equal portions to each of them and to decide as to which portion is for whom, then drawing a lot is permissible.
The story of Zachariah and Mary is one of the reports of [the Ghaib] which I reveal to you, O Messenger. You were not there with those scholars and worshippers when they argued about who was most entitled to raise Mary. They eventually decided to draw lots by throwing their pens, and the pen of Zachariah (peace be upon him) won.
Banggitin mo, O Sugo, noong nagsabi ang mga anghel: "O Maria, tunay na si Allāh ay nagbabalita sa iyo ng nakagagalak hinggil sa isang anak na ang paglikha sa kanya ay magiging mula sa hindi isang ama at sa pamamagitan lamang ng isang salita mula kay Allāh sa pamamagitan ng pagsabi Niya ng: 'Mangyari' at mangyayari naman ang pagkakaroon ng isang anak ayon sa pahintulot Niya. Ang pangalan ng batang ito ay Kristo Jesus na anak ni Maria. Magkakaroon siya ng isang dakilang kalagayan sa Mundo at sa Kabilang-buhay at kabilang sa mga inilapit sa Kanya – pagkataas-taas Siya.
Hãy nhớ lại - hỡi Thiên Sứ - khi các Thiên Thần nói: Hỡi Maryam, quả thật Allah báo cho ngươi tin mừng về đứa con trai được tạo ra không cần đến người cha, Y sẽ được tạo bằng lời phán {hãy thành}, lập tức sẽ trở thành đứa bé trai theo lệnh của Allah, và tên của bé trai này là: Masih Ysa (Giê su) con trai của Maryam, Y sẽ có địa vị cao quý ở đời này và Đời sau,và sẽ thuộc thành phần những người ở kế cận Allah.
Remember, O Messenger, when the angels said: O Mary, Allah gives you good news of a child who will be created without a father: merely by a word from Allah, such as ‘Be’, and he will become a child by Allah’s will. The name of this child will be the Messiah, Jesus, son of Mary. He will have a high rank in this world and the Afterlife and he will be one of those who are made close to Allah.
Delivering the Good News to Maryam of `Isa's Birth
This Ayah contains the glad tidings the angels brought to Maryam that she would give birth to a mighty son who will have a great future. Allah said,
إِذْ قَالَتِ الْمَلَـئِكَةُ يمَرْيَمُ إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِّنْهُ
((Remember) when the angels said: "O Maryam! Verily, Allah gives you the glad tidings of a Word from Him,) a son who will come into existence with a word from Allah, `Be', and he was. This is the meaning of Allah's statement (about Yahya)
مُصَدِّقاً بِكَلِمَةٍ مِّنَ اللَّهِ
(Believing in the Word from Allah.) 3:39, according to the majority of the scholars.
اسْمُهُ الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ
(His name will be Al-Masih, `Isa, the son of Maryam) and he will be known by this name in this life, especially by the believers. `Isa was called "Al-Masih" (the Messiah) because when he touched (Mash) those afflicted with an illness, they would be healed by Allah's leave. Allah's statement,
عِيسَى ابْنَ مَرْيَمَ
(`Isa, the son of Maryam) relates `Isa to his mother, because he did not have a father.
وَجِيهًا فِي الدُّنْيَا وَالاٌّخِرَةِ وَمِنَ الْمُقَرَّبِينَ
(Held in honor in this world and in the Hereafter, and will be one of those who are near to Allah.) meaning, he will be a leader and honored by Allah in this life, because of the Law that Allah will reveal to him, sending down the Scripture to him, along with the other bounties that Allah will grant him with. `Isa will be honored in the Hereafter and will intercede with Allah, by His leave, on behalf of some people, just as is the case with his brethren the mighty Messengers of Allah ﷺ, peace be upon them all.
`Isa Spoke When He was Still in the Cradle
Allah said,
وَيُكَلِّمُ النَّاسَ فِى الْمَهْدِ وَكَهْلاً
(He will speak to the people, in the cradle and in manhood,) calling to the worship of Allah Alone without partners, while still in the cradle, as a miracle from Allah, and when he is a man, by Allah's revelation to him.
Muhammad bin Ishaq recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«مَا تَكَلَّمَ مَوْلُودٌ فِي صِغَرِهِ إِلَّا عِيسَى وَصَاحِبُ جُرَيْج»
(No infant spoke in the cradle except `Isa and the companion of Jurayj.)
Ibn Abi Hatim recorded that Abu Hurayrah said that the Prophet said,
«لَمْ يَتَكَلَّمْ فِي الْمَهْدِ إِلَّا ثَلَاثَةٌ: عِيسَى، وَصَبِيٌّ كَانَ فِي زَمَنِ جُرَيْجٍ، وَصَبِيٌّ آخَر»
(No infant spoke in the cradle except three, `Isa, the boy during the time of Jurayj, and another boy.)
وَمِنَ الصَّـلِحِينَ
(And he will be one of the righteous.) in his statements and actions, for he will possess, pure knowledge and righteous works.
`Isa was Created Without a Father
When Maryam heard the good news that the angels conveyed from Allah, she said;
رَبِّ أَنَّى يَكُونُ لِى وَلَدٌ وَلَمْ يَمْسَسْنِى بَشَرٌ
("O my Lord! How shall I have a son when no man has touched me.")
Mary said, "How can I have a son while I did not marry, nor intend to marry, nor am I an indecent woman, may Allah forbid" The angel conveyed to Maryam, Allah's answer,
كَذَلِكَ اللَّهُ يَخْلُقُ مَا يَشَآءُ
(So (it will be) for Allah creates what He wills.)
He is Mighty in power and nothing escapes His ability. Allah used the word `create' here instead of the word `does' as in the tale about Zakariyya 3:40, to eradicate any evil thought concerning `Isa. Allah next emphasized this fact when He said,
إِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ
(When He has decreed something, He says to it only: "Be! ـ and it is.) meaning, what Allah wills, comes into existence instantly and without delay. In another Ayah, Allah said,
وَمَآ أَمْرُنَآ إِلاَّ وَحِدَةٌ كَلَمْحٍ بِالْبَصَرِ
(And Our commandment is but one as the twinkling of an eye.) 54:50, meaning, "We only issue the command once, and it comes into existence instantly, as fast as, and faster than, a blink of the eye. "
I spomeni, o Poslaniče, kada meleci rekoše: "O Merjema, Allah te raduje djetetom koje će stvoriti bez oca, koje će stvoriti govorom Svojim: 'Budi', i ono će biti. To će dijete doći Allahovom dozvolom i zvaće se el-Mesih Isa, sin Merjemin. Imat će veličanstven stepen i na dunjaluku i na ahiretu, i bit će jedan od Allahu bliskih."
Recuerda, Mensajero, cuando los ángeles dijeron: “María, Al-lah te anuncia el nacimiento de un niño creado sin progenitor, creado a partir de la palabra de Al-lah “Kun” (“Sé”), y será un niño con el permiso de Al-lah. El nombre de este niño será el Mesías (al-masih) Jesús hijo de María. Tendrá una jerarquía considerable en este mundo y en el Más Allá, además de ser uno de los próximos a Al-lah.
The previous verse (44) appeared parenthetically between the present verses 45 - 46 and verses 42 - 43 and the purpose was to affirm the prophethood of Sayyidna Muhammad ﷺ . The present verse resumes with the story of Sayyidah Maryam which actually pre-pares the ground for a fuller account of the birth, mission and miracles of Sayyidna 'Isa (علیہ السلام) .
Commentary
One of the qualities of Sayyidna 'Isa (علیہ السلام) mentioned in this verse is that 'he shall speak in the cradle' which means that he will speak while still a child, although no child has the ability to do so. When soon after the birth of infant Jesus (علیہ السلام) ، as mentioned in another verse, people chided Sayyidah Maryam on the basis of a false accusation, this new-born infant, Sayyidna ` Isa (علیہ السلام) spoke up, saying: اِنِّی عبداللہ (I am a servant of Allah). Then following immediately, it was said that he will also talk to people when he will be in the later middle of his age (kahl). It is worth noting here that the incidence of speaking in infancy was certainly a sign and a miracle and it is quite appropriate to mention it at this point. But, speaking to people during one's middle age is very normal, something everyone does no matter whether he is a Muslim, or a non-Muslim, learned or illiterate. Why has this been mentioned here as something special? what could it mean?
One answer to this question appears in Bayan al-Qur'an by Maulana Ashraf Thanavi (رح) who says that the real purpose here is to particularly focus onthe miraculous nature of meaningful infant speech. The reference to the speech in the middle age is there to indicate that his childhood speech too would not be the usual baby-talk, rather it would be rational, even learned and eloquent, as man does in his advanced years. If we were to look into the true historical background of Sayyidna ` Isa (علیہ السلام) ، we would discover that this reference to him as speaking to people in his middle age provides a great standing argument in favour of the Islamic position which, according to the Qur'anic belief, is that Sayyidna ` Isa (علیہ السلام) has been raised alive onto the heavens.
Hadith narrations prove that Sayyidna (علیہ السلام) while so raised, was in the approximate age bracket of 30-35 years which is youth at its best. Middle age, kohl in Arabic, was something he never reached during his life in this world. So, his talking to people in his middle age can happen only when he were to grace this world once again with his presence. Therefore, the way his childhood speech was a miracle, his speech in the middle age could be nothing else but another miracle.
Ricorda, o Messaggero, quando gli angeli dissero a Maryem: "O Maryem, in verità Allāh ti annuncia un bambino la cui nascita avverrà senza padre, ma tramite la Parola di Allāh, il Quale dirà: "Sii", ed ecco nascere un bambino, col permesso di Allāh. Il nome del bambino sarà Al' Messīħ Īsā figlio di Maryem, ed avrà un alto rango, in vita e nell'Aldilà, e sarà tra i più prossimi all'Altissimo".
Ey Peygamber! Meleklerin; Ey Meryem! Muhakkak ki Allah seni, babasız bir evlat ile müjdelemektedir. O, Allah'tan bir kelimedir, dediklerini hatırla. Allah, ona "Ol" demiş, o da Allah'ın izni ile bir çocuk oluvermişti. Bu çocuğun ismi, Meryemoğlu İsâ'dır. Onun dünyada ve ahirette yüce bir makamı vardır. Allah Teâlâ'ya yakınlaştırılmış olan kimselerdendir.
Rappelle-toi, ô Messager, lorsque les anges dirent: Ô Marie, Allah t’annonce la naissance d’un enfant créé sans géniteur mais par la parole d’Allah qui dira «Kun» (Sois), et il sera alors un enfant avec la permission d’Allah. Le nom de ce garçon est le Messie (`al-masîħu) Jésus fils de Marie.
Il aura un rang considérable dans le bas monde et dans l’au-delà en plus d’être l’un des rapprochés d’Allah.
Ingatlah -wahai Rasul- ketika para malaikat berkata, “Wahai Maryam! Sesungguhnya Allah memberikan kabar gembira kepadamu tentang anak yang Dia ciptakan tanpa seorang ayah, melainkan dengan kalimat dari Allah, yaitu dengan mengatakan, ‘Jadilah!’, maka jadilah seorang anak dengan izin Allah. Nama anak itu ialah Almasih Isa bin Maryam. Dia memiliki kedudukan yang tinggi di dunia dan di akhirat dan dia termasuk orang-orang yang didekatkan kepada Allah -Ta'ālā-.
Il parlera aux gens alors qu’il ne sera encore qu’un nourrisson, bien avant d’avoir l’âge de parler, de même qu’il leur parlera lorsqu’il sera dans la force de l’âge. Il les entretiendra de ce qui améliore leur pratique religieuse et leur vie terrestre et il sera du nombre des gens de bien par ses paroles et par ses actes.
Dia (Isa) berbicara kepada manusia ketika masih bayi, sebelum waktunya berbicara. Dia juga berbicara kepada manusia ketika sudah dewasa, setelah kekuatan fisik dan kejantanannya sempurna. Dia berbicara kepada mereka tentang ajaran yang berisi seruan untuk memperbaiki urusan agama dan urusan dunia mereka dan dia termasuk orang-orang saleh dalam berbicara dan bertindak.
Jesús u hablará a las personas cuando aún sea un niño lactante, mucho antes de tener edad suficiente para hablar, y les hablará también cuando esté adulto y fuerte. Les hablará de lo que deben hacer para mejorar su práctica religiosa y su vida en este mundo, y será de las personas de bien por sus palabras y sus actos.
O, insanlarla küçük bir çocuk iken henüz konuşma vaktinden önce konuşacaktır. Aynı şekilde gücü ve erkekliği kemale ermiş büyük bir kimse iken de konuşmuş, dinî ve dünyevi işlerinde onların hayrına olan şeyleri haber vermiştir. Yine o, sözlerinde ve amellerinde salihlerdir.
Magsasalita siya sa mga tao habang siya ay isang munting paslit pa bago ng mga panahon ng pagsasalita. Magsasalita siya sa kanila kapag siya ay malaki na, kapag nalubos na ang lakas niya at ang pagkalalaki niya. Makikipag-usap Siya sa kanila hinggil sa may kabutihan sa nauukol sa panrelihiyong buhay nila at pangmundong buhay nila. Siya ay kabilang sa mga maayos sa mga sinasabi nila at mga ginagawa nila.
This child will miraculously speak to people when he is a small baby, as well as when he grows up and becomes a man. He will tell them what is best for them in their religious and worldly affairs. He will also be one of those who are righteous in their words and actions.
Và Y sẽ nói chuyện với thiên hạ lúc còn sơ sinh và nói chuyện với họ khi trưởng thành, Y sẽ khuyên bảo họ mọi điều tốt đẹp của trần gian và Đời Sau và Y thuộc nhóm người ngoan đạo trong cả lời nói lẫn hành động.
Parla con la gente, nonostante sia un neonato, prima del periodo in cui si sviluppa il linguaggio, e parlerà con la gente da adulto. Parlerà dicendo loro cose utili per la loro religione e la loro vita; ed egli è annoverato tra coloro che sono giusti nel loro linguaggio e nelle loro azioni.
On će se kao beba, prije nego je vrijeme da dijete može govoriti, obratiti ljudima, kao što će im se obraćati i kada odraste i bude u punoj snazi. Obraćat će im se riječima koje sadrže ono u čemu je spas za njihov dunjaluk i njihovu vjeru, i bit će od dobrih ljudi, koji govore i čine dobro.
The glad tidings given by the angel (verse 46) regarding the birth of Sayyidna ` Isa without a father surprised Sayyidah Maryam as she was a virgin. She wondered how it would happen. Would that be a Divine miracle or would she be asked to marry a man? The Divine answer eliminates the latter possibility. Not restricted by it, 'Allah creates what He wills', that is, His will is all sufficient to bring some-thing into existence. He needs no medium or cause. It is only His command "be" which makes things come into existence.
Čudeći se kako ona može imati dijete bez muža, Merjem reče: "Kako ću imati dijete kad mi se muškarac nije približio, ni na halal ni na haram način?" Melek joj reče: "Kao što Allah stvara tebi dijete bez oca tako stvara što On hoće, van okvira uobičajenog i ustaljenog. Kada On nešto hoće, samo kaže: 'Budi', i ono bude. Ništa Ga spriječiti ne može."
Disse Maryem, sorpresa: "Non posso avere un figlio senza marito! Come posso avere un figlio senza che nessuno mi abbia mai toccata, né in modo lecito né illecito?!" L'angelo le rispose: "Così come Allāh ha creato per te questo figlio senza padre, Egli crea ciò che vuole di insolito. Se desidera qualcosa, è sufficiente che dica: "Sii", ed essa è. Nulla Gli è impossibile".
Asombrada al saber que tendría un hijo sin esposo, María dijo: ¿cómo podré tener un hijo cuando ningún ser humano me ha tocado, de manera lícita ni ilícita?
El ángel le respondió: Así como Al-lah ha creado en ti un niño sin progenitor, Él crea según Su voluntad lo extraordinario, y cuando desea algo, Él dice “Kun” (Sé) y luego ese algo existe. Nada es imposible para Él.
Maryam mengungkapkan keheranannya tentang dirinya yang bisa mempunyai anak tanpa seorang suami dengan mengatakan, “Bagaimana mungkin aku punya anak, sedangkan aku tidak pernah didekati oleh siapa pun, baik secara halal maupun haram?!” Malaikat menjawabnya, “Sama seperti Allah menciptakan anak untukmu tanpa ayah, Dia juga menciptakan apa saja yang dikehendaki-Nya dengan cara yang tidak biasa. Apabila Allah menghendaki sesuatu, Dia cukup mengatakan kepadanya, ‘Jadilah!’, maka jadilah sesuatu itu. Jadi, tidak ada sesuatu pun yang dapat menghalangi kehendak-Nya."
Etonnée d’apprendre qu’elle allait enfanter sans époux, Marie dit: Comment pourrai-je avoir un enfant alors qu’aucun humain ne m’a approchée ni de manière licite ni de manière illicite?
L’ange lui répondit: De même qu’Allah a créé en toi un enfant sans géniteur, Il crée comme Il veut ce qui sort de l’ordinaire et lorsqu’Il veut une chose, Il lui dit «Kun» (Sois), et alors elle existe. Rien ne Lui est impossible.
Meryem, kocası olmaksızın bir çocuk sahibi olacağına şaşırarak şöyle dedi: Helâl ya da haram olarak bana bir beşer yakınlaşmamışken nasıl çocuğum olabilir? (Melek ona şöyle dedi:) İşte böyle! Allah senin için babasız bir çocuk yarattığı gibi alışılmışın ve olağanın tersine bir şekilde de istediğini yaratır. O, bir işin olmasını istediği zaman ona: “Ol” der ve o da hemen oluverir. Hiçbir şey O'nu aciz bırakamaz.
Maryam kinh ngạc về việc mình sẽ có con trong tình trạng không có chồng, nói: Làm sao tôi có con cho được khi chưa có người đàn ông nào chạm vào tôi dù trong điều được phép không được phép? Thiên Thần đáp: Việc Allah tạo hóa đứa trẻ không cần đến người cha cũng giống như việc Ngài tạo hóa bất cứ gì Ngài muốn một cách khác thường. Quả thật, một khi Ngài muốn một điều gì thì Ngài chỉ cần phán {hãy thành} lặp tức nó sẽ thành theo ý của Ngài; chẳng có gì làm Ngài bất lực cả.
Nagsabi si Maria habang nagtataka na magkaroon siya ng isang anak nang walang asawa: "Papaanong magkakaroon ako ng isang anak samantalang walang nakalapit sa akin na isang lalaki: hindi sa kalagayang ipinahihintulot at hindi sa kalagayang ipinagbabawal?" Nagsabi sa kanya ang anghel: "Ang paghahalintulad ng lilikhain ni Allāh para sa iyo na isang anak nang walang ama ay tunay na Siya ay lumilikha ng anumang niloloob Niya kabilang sa sumasalungat sa nakasanayan at nakagawian sapagkat kapag nagnais Siya ng isang bagay ay nagsasabi Siya rito na mangyari saka mangyayari ito sapagkat walang nakapagpapawalang-kakayahan sa Kanya na anuman."
Mary was surprised that she was to have a child without a husband and said in astonishment: How can I have a child when no man has come near me in a lawful or unlawful way? The angel said to her: Just as Allah will create a child for you without a father, He creates whatever He wishes even though it may be out of the ordinary. When Allah wishes for something, He says ‘Be’ and it is. Nothing can stop Him doing as He wills.
Magtuturo Siya rito ng pagsusulat, pagkatumpak, at pagtutugma sa salita at gawa. Magtuturo Siya rito ng Torah na pinababa Niya kay Moises – sumakanya ang pagbati ng kapayapaan. Magtuturo Siya rito ng Ebanghelyo na pababain Niya rito.
Allah ona yazmayı, doğru söz söylemeyi, söz ve amellerde başarılı olmayı öğretendir. Aynı şekilde O'na Musa -aleysisselam-'a indirdiği kitap olan Tevrat'ı ve indireceği İncil'i öğretendir.
Allah apprendra à cet enfant à écrire, Il lui enseignera la pertinence et la justesse dans les paroles et les actes, ainsi que la Torah qu’Il révéla à Moïse et l’Evangile qu’Il lui révèlera.
1. Verse 48 recounts the august virtues of Sayyidna ` Isa (علیہ السلام) who would be born blessed with the honour of learning from Allah: Scriptures, Wisdom and specially the توراۃ Torah and the اِنجیل Injil; and that he will be sent as a Messenger of Allah to all of the Children of Isra` il.
2. The message he will carry to them will be his argument in favour of his prophethood. In order that they believe, enumerated in verse 49, there are four signs or miracles that he would perform, being enough for willing believers.
3. Verse 50 says that Sayyidna ` Isa (علیہ السلام) will declare that he has come to confirm Torah which was revealed before his coming and to make lawful what remained unlawful for them in the law of Moses. This means that the unlawfulness of some things in the earlier code would stand abrogated by the new one, (that of Sayyidna ` Isa علیہ السلام) whose station of prophethood was the conclusive argument for that claim of abrogation. The proof of his truth were the signs from their Lord.
4. Once his prophethood is established, verse 51 states that Sayyidna ` Isa (علیہ السلام) will ask them to beware of any contravention of Divine commandments, fear Allah, and follow his teachings in matters of religion which, in a nutshell, are that 'Allah is my Lord and your Lord' (the ultimate in belief) and 'Worship Him' (the ultimate in deeds). This, then, is the straight path which helps perfect the ideal combination of beliefs and deeds, leads to the way of salvation and is the source of communion with Allah.
Ruling:
Making the shape of a bird was the making of a picture, something permitted in that Shari` ah. In our Shari'ah, its permissibility was abrogated.
Và Ngài (Allah) sẽ dạy Y (Ysa) biết đọc và biết viết, phù hộ Y trong lời nói và hành động luôn sáng suốt, Ngài dạy Y Kinh Tawrah (Cựu Ước) đã thiên khải cho Musa và dạy Y Kinh Injil (Tân Ước) sẽ thiên khải cho Y.
Allah will teach him to say and do things correctly; and He will teach him the Torah that He had revealed to Moses (peace be upon him) and the Gospel which He will reveal to him.
E gli insegna la scrittura e la capacità di intuire il giusto sia nel linguaggio che nelle azioni, e gli insegna la Torāh, rivelata a Mosè, pace a loro, e il Vangelo, a lui rivelato.
Alla će ga podučiti pisanju i uputit će ga da ispravno postupa i govori. Podučit će ga Tevratu kojeg je objavio Musau, alejhis-selam, i Indžilu koji će objaviti njemu.
The Description of `Isa and the Miracles He Performed
Allah states that the good news brought to Maryam about `Isa was even better because Allah would teach him,
الْكِتَـبَ وَالْحِكْمَةَ
(the Book and Al-Hikmah). It appears that the `Book' the Ayah mentioned here refers to writing. We explained the meaning of Al-Hikmah in the Tafsir of Surat Al-Baqarah.
التَّوْرَاةَ وَالإِنجِيلَ
(the Tawrah and the Injil). The Tawrah is the Book that Allah sent down to Musa, son of `Imran, while the Injil is what Allah sent down to `Isa, son of Maryam, peace be upon them, and `Isa memorized both Books. Allah's statement,
وَرَسُولاً إِلَى بَنِى إِسْرَءِيلَ
(And will make him a Messenger to the Children of Israel) means, that Allah will send `Isa as a Messenger to the Children of Israel, proclaiming to them,
أَنِّى قَدْ جِئْتُكُمْ بِآيَةٍ مِّن رَّبِّكُمْ أَنِى أَخْلُقُ لَكُمْ مِّنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ
(I have come to you with a sign from your Lord, that I design for you out of clay, a figure like that of a bird, and breathe into it, and it becomes a bird by Allah's leave). These are the miracles that `Isa performed; he used to make the shape of a bird from clay and blow into it, and it became a bird by Allah's leave. Allah made this a miracle for `Isa to testify that He had sent him.
وَأُبْرِىءُ الاٌّكْمَهَ
(And I heal him who is Akmah) meaning, `a person who was born blind,' which perfects this miracle and makes the challenge more daring.
وَالاٌّبْرَصَ
(And the leper) which is a known disease,
وَأُحْىِ الْمَوْتَى بِإِذْنِ اللَّهِ
(And I bring the dead to life by Allah's leave).
Many scholars stated that Allah sent every Prophet with a miracle suitable to his time. For instance, in the time of Musa, magic was the trade of the time, and magicians held a high position. So Allah sent Musa with a miracle that captured the eyes and bewildered every magician. When the magicians realized that Musa's miracle came from the Almighty, Most Great, they embraced Islam and became pious believers. As for `Isa, he was sent during a time when medicine and knowledge in physics were advancing. `Isa brought them the types of miracles that could not be performed, except by one sent by Allah. How can any physician bring life to clay, cure blindness and leprosy and bring back to life those entrapped in the grave Muhammad ﷺ was sent during the time of eloquent people and proficient poets. He brought them a Book from Allah; if mankind and the Jinn tried to imitate ten chapters, or even one chapter of it, they will utterly fail in this task, even if they tried to do it by collective cooperation. This is because the Qur'an is the Word of Allah and is nothing like that of the creatures.
`Isa's statement,
وَأُنَبِّئُكُم بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِى بُيُوتِكُمْ
(And I inform you of what you eat, and what you store in your houses) means, I tell you about what one of you has just eaten and what he is keeping in his house for tomorrow.
إِنَّ فِى ذَلِكَ
(Surely, therein), all these miracles,
لأَيَةً لَّكُمْ
(is a sign for you) testifying to the truth of what I was sent to you with,
إِن كُنتُم مُّؤْمِنِينَوَمُصَدِّقًا لِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ
(If you believe. And I have come confirming that which was before me of the Tawrah,) affirming the Tawrah and upholding it,
وَلاٌّحِلَّ لَكُم بَعْضَ الَّذِي حُرِّمَ عَلَيْكُمْ
(and to make lawful to you part of what was forbidden to you.)
This part of the Ayah indicates that `Isa abrogated some of the Laws of the Tawrah and informed the Jews of the truth regarding some issues that they used to dispute about. In another Ayah;
وَلأُبَيِّنَ لَكُم بَعْضَ الَّذِى تَخْتَلِفُونَ فِيهِ
(And in order to make clear to you some of the (points) in which you differ) 43:63.
`Isa said next,
وَجِئْتُكُمْ بِأَيَةٍ مِّن رَّبِّكُمْ
(And I have come to you with a proof from your Lord.) "Containing affirmation and evidence to the truth of what I am conveying to you."
فَاتَّقُواْ اللَّهَ وَأَطِيعُونِ إِنَّ اللَّهَ رَبِّى وَرَبُّكُمْ فَاعْبُدُوهُ
(So have Taqwa of Allah and obey me. Truly, Allah is my Lord and your Lord, so worship Him (Alone).) for I and you are equal in our servitude, submission and humbleness to Him,
هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(This is the straight path.)
Al-lah le enseñará a escribir, la pertinencia y la precisión en las palabras y los actos, así como la Torá que reveló a Moisés u y el Evangelio que le revelará.
The Jews were chosen by God for the special mission of being the bearers of divine guidance so that, along with following the path of God, they should also communicate this guidance to others. But the rot set in in the Jews in later times. Then a time came when they were no longer worthy of being the bearers of divine guidance. God then took away this trust from them and gave it to the other branch of Abraham’s dynasty, the Banu Isma‘il. Before the enforcement of this decree, it was necessary to prove to them that they were no longer to be trusted. Jesus Christ was sent by God for this purpose. His extraordinary birth and his performance of extraordinary miracles were meant to convince the Jews of his messengership (i.e. that he had been sent by God) and that he was speaking on behalf of God.
Allah lalu mengajarkan kepadanya tata cara menulis, ketepatan dan kebenaran dalam berbicara dan bertindak. Dia juga mengajarkan kepadanya Kitab Taurat yang diturunkan kepada Musa -'alaihissalām- dan mengajarkan kepadanya Kitab Injil yang akan diturunkan kepada dirinya.
Allah, -işte böylece- onu, İsrailoğulları'na resul olarak göndermiştir. O, (İsa -aleyhisselam-) şöyle demiştir: Ben size gönderilmiş olan bir elçiyim. Size, benim peygamberliğime delalet eden alametler ile geldim. Bu alametler: Ben size çamurdan kuş şeklinde bir şey yapıp ona üfleyeceğim. Allah’ın izniyle, o hemen canlı bir kuş oluverecektir. Doğuştan kör olan kimseyi iyileştireceğim ve o hemen görecektir. Alaca hastalığı olanın cildi eski haline geri gelecektir. Aynı şekilde ölüleri de (Allah'ın izni ile) dirilteceğim. Bunların hepsi Allah'ın izni ile olmaktadır. Yediklerinizi ve evlerinizde sakladıklarınızı da size haber vereceğim. Size haber verdiğim bu büyük şeyleri yapmaya hiçbir beşer güç yetiremez. Bütün bunlar, zikredilen alametlerin benim size Allah tarafından bir elçi olarak gönderildiğime dair açık delil olmasından dolayıdır. Eğer iman etmeyi istiyor ve delilleri tasdik ediyorsanız bu böyledir.
Jesús u será un Mensajero enviado al pueblo de Israel y les dirá: Soy el mensajero de Al-lah enviado a ustedes y les traigo un signo que prueba la veracidad de mi profecía: modelaré con arcilla la forma de un pájaro y luego soplaré en ella, y con el permiso de Al-lah se convertirá en un pájaro vivo. Otro signo es que curaré a los que nacieron ciegos haciendo que recuperen la visión, y a los leprosos, cuya piel estará nuevamente sana. Haré también revivir a los muertos. Yo realizaré todo esto con el permiso de Al-lah. Podré también decirles los alimentos que comen y los que guardan en sus casas. Todos estos actos extraordinarios de los cuales los humanos no son capaces constituyen, sin dudas, un signo evidente de que soy el mensajero de Al-lah enviado a ustedes, si tienen fe y creen en los milagros.
Allah juga menjadikannya rasul bagi Bani Israil. Dia mengatakan kepada mereka, “Sesungguhnya aku adalah utusan Allah untuk kalian. Aku datang kepada kalian dengan membawa tanda-tanda yang menunjukkan kebenaran kenabianku, yaitu aku bisa membuat sesuatu dari tanah liat dengan bentuk seperti burung kemudian aku tiup benda itu dan langsung berubah menjadi burung hidup dengan izin Allah, aku bisa menyembuhkan orang yang lahir dalam keadaan buta hingga dia bisa melihat dengan jelas, aku bisa menyembuhkan orang yang sakit lepra sehingga kulitnya bisa sembuh seperti sedia kala, dan aku bisa menghidupkan orang yang sudah mati. Semua itu terjadi dengan izin Allah. Aku juga mampu memberitahukan kepada kalian tentang apa yang kalian makan dan apa yang kalian sembunyikan di rumah kalian. Sesungguhnya hal-hal ajaib yang saya sebutkan pada kalian ini, yang tidak mampu dilakukan oleh manusia; benar-benar mengandung tanda-tanda yang nyata bahwa aku adalah utusan Allah untuk kalian, jika kalian menginginkan iman dan percaya kepada bukti kebenaran.
Il en fera aussi un messager envoyé aux enfants d’Israël à qui il dira: Je suis le messager d’Allah envoyé à vous et je vous amène un signe qui prouve la véracité de ma prophétie: je modèle avec de la glaise une forme d’oiseau puis je souffle dedans et cette forme devient un oiseau vivant avec la permission d’Allah.
Un autre signe est que je guéris l’aveugle-né qui devient alors voyant ainsi que le lépreux dont la peau redevient saine ; je fais aussi revivre celui qui était mort. J’accomplis tout cela avec la permission d’Allah.
Je vous informe également de la nourriture que vous mangez et de celle que vous dissimulez dans vos maisons.
Toutes ces réalisations extraordinaires dont les humains ne sont pas capables constituent assurément un signe évident que je suis le messager d’Allah envoyé à vous, si vous êtes enclins à avoir la foi et à accorder du crédit aux preuves.
Và TA (Allah) chọn Y là Thiên Sứ cho dân Israel với bức thông điệp: Quả thật, Ta là Thiên Sứ của Allah được cử phái đến với các ngươi, Ta mang đến bằng chứng khẳng định sứ mạng của Ta là thật, đó là: Ta có thể nắn con chim bằng đất và hà hơi vào nó thì nó trở thành con chim sống bằng sự ưng thuận của Allah; Ta chữa được bệnh mù bẩm sinh, bệnh cùi; Ta làm cho người chết sống lại, tất cả đều được Allah cho phép. Ta cho các ngươi biết loại thức ăn nào phải ăn và loại nào cần dự trữ mà các ngươi đã giấu kín trong nhà mình. Quả thật, với mọi thứ mà Ta cho các ngươi biết chắc rằng không một người phàm nào có thể làm được. Đó chính là bằng chứng khẳng định Ta đích thực là Thiên Sứ của Allah được gởi đến các ngươi, nếu các ngươi muốn đức tin Iman cũng như tin các bằng chứng.
E così lo scelsi come messaggero inviato ai figli di Israele, che dirà loro: In verità, io sono per voi il messaggero di Allāh e vi ho portato dei segni che confermano la veridicità della mia profezia, ovvero: "Sono in grado di formare dall'argilla una figura simile ad un uccello, soffiare in esso, ed eccolo prendere il volo, vivo, col permesso di Allāh. Posso guarire il cieco, ed egli torna a vedere; e posso guarire colui la cui pelle è stata affetta da lebbra: Lo guarisco, e la sua pelle torna sana. E posso riportare in vita il morto: Tutto ciò con il permesso di Allāh. E posso informarvi del cibo che mangiate e che nascondete nelle vostre case. In verità, questi grandi fatti che vi ho narrato non è in grado di compierli un essere umano; questi sono evidenti segni che sono, in verità, un Messaggero di Allāh inviato a voi, se volete essere credenti e credete solo a fatti concreti".
Allah will make him a messenger to the Israelites, instructing him to say to them: I am Allah’s messenger to you. I have brought to you a sign indicating my prophethood: I will make the shape of a bird using clay, then I will breathe into it and it will become a living bird by Allah’s permission. I will cure the one who was born blind, so that he will be able to see, and the leper who will recover from his illness; and I will bring the dead to life. I will do all of this with Allah’s permission. I will tell you about what you consume and what you hide in your homes. In all of these extraordinary things that I mentioned to you, which human beings cannot do, is a clear sign that I am Allah’s messenger to you, if you wish to have faith and to accept the proof.
Gagawa Siya rito, gayundin, bilang sugo sa mga anak ni Israel kung saan magsasabi siya sa kanila: "Tunay na ako ay sugo ni Allāh sa inyo; naghatid nga ako sa inyo ng isang palatandaang nagpapatunay sa katapatan ng pagkapropeta ko: na ako ay magbibigay-anyo para sa inyo mula sa sangkap na putik ng tulad ng hugis ng ibon, saka iihip rito at ito ay magiging isang ibong buhay ayon sa pahintulot ni Allāh; magpapagaling ng ipinanganak na bulag at makakikita ito, at ng dinapuan ng ketong at manunumbalik ang balat nito na magaling; bubuhay ng dating patay, lahat ng iyon ay ayon sa pahintulot ni Allāh. Magpapabatid ako sa inyo ng kinakain ninyo at ng itinatago ninyo sa mga bahay ninyo na pagkain at ikinukubli ninyo. Tunay na hinggil sa binanggit ko sa inyo na mga dakilang bagay-bagay na ito na hindi nakakakaya sa mga ito ang tao ay talagang may palatandaang nakalantad na ako ay isang sugo mula kay Allāh para sa inyo kung kayo ay nagnanais ng pananampalataya at naniniwala sa mga patunay.
I učinit će ga, također, poslanikom potomcima Israilovim, koji će im govoriti: "Ja sam poslanik vama, došao sam vam sa znakovima istinitosti mog poslanstva: napravit ću oblik ptice od ilovače, a zatim ću puhnuti u njega i postat će živa ptica; i iscijelit ću onoga ko je slijep od rođenja pa će vidjeti, i onoga ko je gubav tako da mu koža postane zdrava; i oživit ću mrtvog – sve to Allahovom dozvolom. Obavijestit ću vas o hrani koju jedete i koju krijete u vašim kućama. U svim ovim krupnim stvarima koje sam vam spomenuo a koje ne može uraditi čovjek, znak je da sam vaš poslanik, poslat od Allaha, ako želite vjerovati u jasne dokaze."
"Također, došao sam da potvrdim Tevrat koji je objavljen prije mene, i da vam dozvoli dio onoga što vam je bilo zabranjeno, kao olakšanje vama. I došao sam vam sa jasnim dokazom istinitosti ovoga što sam vam rekao, pa se bojte Allaha čineći ono što vam je naredio i kloneći se onoga što vam je zabranio, i pokorite mi se u onome čemu vas pozivam."
He venido a ustedes además a confirmar lo que fue revelado antes de mí en la Torá, y para hacer lícito aquello que les ha sido declarado ilícito antes, a fin de facilitarles y aligerarles el cumplimiento de algunos preceptos. Les he traído un argumento claro que demuestra la verdad de lo que les he dicho. Teman entonces a Al-lah, acatando Sus preceptos y respetando Sus prohibiciones, y sigan mis enseñanzas.
Aku juga datang kepada kalian seraya membenarkan Kitab Taurat yang turun sebelumku. Aku datang kepada kalian untuk menghalalkan sebagian dari apa yang tadinya diharamkan, dalam rangka memberikan kemudahan dan keringanan kepada kalian. Aku juga datang dengan membawa hujah yang nyata terkait kebenaran ajaran yang kusampaikan kepada kalian. Oleh sebab itu, bertakwalah kalian kepada Allah dengan cara menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya, dan taatlah kalian kepadaku terkait ajaran yang kusampaikan kepada kalian.
Aynı şekilde benden önce Tevrat'ta indirilen şeyleri doğrulamak için geldim. Bir kolaylık ve bir hafifletme olarak daha önce size haram edilen şeylerin bir kısmını helal kılmak üzere geldim. Yine size söylediklerimin doğruluğuna delalet eden açık delillerle geldim. Emirlerini yerine getirip yasaklarından sakınarak Allah'tan korkun ve sizi davet ettiğim şeylerde bana itaat edin!
Je suis également venu à vous en tant que confirmateur de ce qui a été révélé avant moi dans la Torah et aussi afin de vous rendre licite ce qui vous a été déclaré illicite auparavant en guise de facilitation et d’allègement pour vous.
Je vous ai apporté un argument clair démontrant la véracité de ce que je vous ai dit. Craignez donc Allah en vous conformant à Ses commandements et en respectant Ses interdits, et obéissez-moi dans ce à quoi je vous invite.
Và Ta đến còn để xác nhận lại sự thật về Kinh Tawrah đã được thiên khải trước Ta, để cho phép các ngươi vài thứ đã từng là những điều cấm đối với các ngươi trước đây mục đích giảm nhẹ cho các ngươi, Ta đến với bằng chứng minh bạch xác định đúng sự thật mà Ta đã tuyên bố. Các ngươi hãy kính sợ Allah mà thực thi theo mệnh lệnh của Ngài và tránh xa mọi điều Ngài cấm, các ngươi hãy phục tùng Ta khi Ta mời gọi các ngươi.
I have come to you to confirm the revelation of the Torah that was before me, and to make lawful some of that which was unlawful in the past: making things easy for you. I have brought to you a clear proof of the truthfulness of what I say, so be mindful of Allah by fulfilling His instructions and avoiding His prohibitions; and follow that which I call you to.
E vi ho portato come prova la Torāh, che è stata rivelata prima della mia venuta; e sono giunto a voi per annunciarvi che alcune cose che erano per voi illecite, ora sono lecite, per agevolarvi e alleviare il vostro fardello. E sono giunto a voi con una prova evidente, a conferma di ciò che vi ho comunicato. Temete Allāh sottomettendovi ai Suoi ordini e rispettando i Suoi divieti, e seguitemi a quanto vi invito.
Dumating ako sa inyo, gayundin, bilang tagapagpatotoo para sa ibinabang Torah noong wala pa ako. Dumating ako upang magpahintulot ako para sa inyo ng ilan sa ipinagbawal sa inyo noong una, bilang pagpapadali at pagpapagaan sa inyo. Naghatid ako sa inyo ng isang patunay na maliwanag sa katumpakan ng sinabi ko sa inyo, kaya mangilag kayong magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya, at tumalima kayo sa akin hinggil sa inaanyaya ko sa inyo.
Đó là bởi vì Allah là Thượng Đế của Ta và cũng là Thượng Đế của các ngươi, Ngài là Đấng duy nhất đáng được phục tùng và kính sợ, các ngươi hãy thờ phượng một mình Ngài, đó là điều mà Ta ra lệnh cho các ngươi thờ phượng và kính sợ Ngài. Và đó là con đường ngay chính.
Iyon ay dahil si Allāh ay Panginoon ko at Panginoon ninyo kaya Siya lamang ang karapat-dapat na talimain at pangilagang magkasala kaya sumamba kayo sa Kanya lamang. Itong ipinag-utos ko sa inyo na pagsamba kay Allāh at pangingilag magkasala sa Kanya ay ang daang tuwid na walang kabaluktutan dito.'"
Allah is my Lord and your Lord, and He is the only One that deserves to be followed and feared. So, worship Him alone. This worship of Allah and being mindful of Him that I instruct you to do is the straight path which has no crookedness.
Ciò perché Allāh è il mio Dio e il vostro Dio: Lui solo merita obbedienza e timore; dunque adorate Lui solo: questa è la dottrina che vi ho indicato riguardo Allāh, affinché siate timorati e seguiate la Sua Retta Via, che non presenta tortuosità.
En effet, Allah est mon Seigneur et le vôtre. Il est ainsi le Seul qui mérite d’être obéit et craint. Adorez-Le donc Seul. L’adoration et la crainte d’Allah que je vous ai ordonnées représentent le droit chemin qui ne comporte aucune tortuosité.
"Sve to zato što je Allah moj i vaš Gospodar, i samo On istinski zaslužuje da Mu se pokorava i da Ga se boji, pa obožavajte samo Njega. To obožavanje Allaha i ta bogobojaznost koje vam naređujem i u koje vas pozivam predstavljaju Pravi put, na kojem nema devijacija."
Çünkü Allah, benim de Rabbim sizin de Rabbinizdir. Tek başına ibadet edilmeye ve kendisinden sakınılmaya layık olan da O'dur. Benim, size Allah'a ibadet etmenizi ve O'ndan sakınmanızı emrettiğim, içerisinde hiç eğrilik olmayan dosdoğru yol budur.
Hal itu karena Allah adalah Tuhanku dan Tuhan kalian. Dialah satu-satu-Nya tuhan yang berhak diberikan ketaatan dan ketakwaan maka sembahlah Dia semata. Perintah yang kuberikan kepadamu ini, yaitu menyembah dan bertakwa kepada Allah semata adalah jalan lurus yang tidak bengkok sama sekali.”
En efecto, Al-lah es mi Señor y el de ustedes. Él es el Único que merece ser obedecido y temido. Adórenlo solo a Él. La adoración y el temor a Al-lah que les ordeno, representan el camino recto que no tiene sinuosidades.
Jesus Christ was not only given extraordinary signs from God, but he spoke in so effective, persuasive and logical a manner that no one in his time could equal him. When he spoke for the first time in the temple, ‘all that heard him were astonished at his understanding and answers.’ (Luke 2:47). It was on account of his miraculous personality and his astonishing powers of speech that, although he was born without a father, no one dared to abuse him on this score. However, the Jews had become so insensitive and insolent that, in spite of very clear proofs, they refused to believe in him. ‘Surely in this there is a sign for you, if you are believers’ means that the proof, as presented, although complete in itself, would make sense only to one who wanted to believe; who had the ability to come out of his self and ponder over its veracity; whose nature was so receptive that the question of personal prestige did not become an obstacle to the acceptance of truth.
Cuando Jesús u supo que persistirían en la incredulidad, se dirigió al pueblo de Israel en estos términos: ¿Quién me apoyará en mi prédica? Los más cercanos entre sus discípulos respondieron: Nosotros somos el sostén de la religión de Al-lah. Nosotros creemos en Al-lah y te seguimos. Jesús, atestigua que nos sometemos a Al-lah afirmando Su Unidad y Unicidad y obedeciéndole.
Kemudian tatkala Isa -'alaihissalām- mengetahui kekerasan hati mereka untuk mempertahankan kekafiran, dia berkata kepada Bani Israil, “Siapa yang mau menolongku dalam berdakwah kepada Allah?” Lalu para pengikutnya yang setia menjawab, “Kami adalah penolong-penolong agama Allah. Kami beriman kepada Allah dan mengikuti jejakmu, dan saksikanlah -wahai Isa- bahwa kami tunduk kepada Allah dengan cara mengesakan-Nya dan menaati-Nya.”
İsâ -aleyhisselam- İsrailoğulları'nın küfürde ısrar ettiklerini anlayınca onlara hitaben; "Allah'a davette bana kim yardım edecek?" dedi. İsa -aleyhisselam-'a tabi olanlardan seçkin olan kimseler; "Biz Allah’ın dininin yardımcılarıyız, Allah’a iman ettik ve O'na tabi olduk." dediler. "Ey İsa! Bizim, Allah'ı birleyerek ve O'na itaat ederek boyun eğdiğimize şahit ol!"
Ngunit noong nakaalam si Jesus – sumakanya ang pagbati ng kapayapaan – mula sa kanila ng pagpupumilit sa kawalang-pananampalataya ay nagsabi siya habang kumakausap sa mga anak ni Israel: "Sino ang mag-aadya sa akin sa pag-aanyaya tungo kay Allāh?" Nagsabi ang mga hinirang kabilang sa mga tagasunod niya: "Kami ay mga tagaadya ng relihiyon ni Allāh; sumampalataya kami kay Allāh, sumunod kami sa iyo, at sumaksi ka, O Jesus, na kami ay mga nagpapaakay kay Allāh sa pamamagitan ng paniniwala sa kaisahan Niya at pagtalima sa Kanya."
Khi Ysa thấy dân chúng Israel cứ ngoan cố trên sự vô đức tin thì Y hỏi trực diện họ: Ai đồng ý phò trợ Ta trên con đường kêu gọi đến với Allah? Nhóm người trung kiên đáp: Chúng tôi nguyện phò trợ tôn giáo của Allah, chúng tôi đã tin tưởng nơi Allah và xin tuân theo lệnh của Ngài, và chúng tôi xin tuyên thệ trước Người - hỡi Ysa - rằng chúng tôi là nhóm người phục tùng Allah bằng Tawhid (độc tôn Ngài).
Kada je Isa vidio da ustrajavaju na nevjerstvu, rekao im je: "Ko će me pomoći u pozivanju Allahu?" Njegovi najodabraniji sljedbenici rekoše: "Mi smo pomagači Allahove vjere, povjerovali smo u tebe i slijedimo te, pa posvjedoči, o Isa, da smo mi predani Allahu, da samo Njemu vjeru ispovijedamo i samo se Njemu pokoravamo."
When Jesus realized that they were going to continue in their disbelief, he addressed the Israelites, saying, ‘Who will help me in calling towards Allah?’ His chosen followers said: We are the ones who will help Allah’s religion. We have faith in Allah and we follow you. Be a witness, O Jesus, that we submit to Allah by accepting His Oneness and following Him.
Quando ‘Īsā, pace a lui, venne a conoscenza della loro ostinazione nella miscredenza, disse, parlando ai Figli di Israele: "Chi mi sostiene nelle mie prediche per Allāh?" Dissero i pii tra i suoi seguaci: "Noi siamo i sostenitori della religione di Allāh. Abbiamo creduto in Allāh e ti abbiamo seguito. Testimonia, o ‘‘Īsā, che in verità siamo sulla Retta Via di Allāh, affermando la Sua Unicità ed obbedendoGli".
Following blessed predictions mentioned earlier, Sayyidna ` Isa (علیہ السلام) was born with all promised signs. As a messenger sent to Bani Isra` il, he presented his call to them supported by miracles to prove his prophethood. But, the Bani Isra'il were adamant and kept on rejecting him as a prophet, even going to the limit of being physically hostile to him.
The text now identifies the very first followers of Sayyidna ` Isa (علیہ السلام) brings to light their real creed, expressed first before their prophet and then (in verse 53), reiterated it in the form of a prayer before their Lord.
Commentary
The word, حواری 'hawariyy (singular of حواریون 'al-hawariyyun' ) appearing in verse 52 (translated as the disciples' ), is a derivation from حوار hawar which lexically means whiteness. In the religious terminology, the title of حواری 'Ihawariyy' has been given to the sincere disciples or companions of Sayyidna ` Isa (علیہ السلام) r either because of their sincerity or the purity of their heart, or because of their white dress. Likewise, the Companions of the Holy Prophet (علیہ السلام) have been called, صاحبی sahabiyy (plural, sahabah).
Some commentators have given the number of the disciples as twelve. Incidentally, the word 'hawariyy' is also, at times, used in the absolute sense of 'helper' or 'supporter'. It is in this very sense that it was said in a hadth: "Every prophet has a hawariyy, that is, a sincere companion; Zubair is my hawariyy' (Tafsir al-Qurtubi)
An Important Note:
Verse 52 states that Sayyidna ` Isa (علیہ السلام) looked for helpers in the way of Allah only when he sensed hostility from disbelievers, and not at the initial stage of his call. As obvious, he had risen to the task all alone obeying the command of his Lord without worrying about setting up a 'party' in advance. When came the need, he found a group around him. A little thought here would show that every worthy mission demands such determination and courage.
Lorsque Jésus sut qu’ils allaient persister dans la mécréance, il s’adressa aux enfants d’Israël en ces termes:
Qui me soutiendra dans ma prédication?
Les plus rapprochés parmi ses disciples répondirent:
Nous sommes les soutiens de la religion d’Allah. Nous croyons en Allah et nous te suivons. Atteste, ô Jésus, que nous nous soumettons à Allah en affirmant Son Unicité et en Lui obéissant.
The Disciples Give Their Support to `Isa
Allah said,
فَلَمَّآ أَحَسَّ عِيسَى
(Then when `Isa came to know), meaning, `Isa felt that they were adamant in disbelief and continuing in misguidance. He said to them,
مَنْ أَنصَارِى إِلَى اللَّهِ
(Who will be my helper in Allah's cause) Mujahid commented, "Meaning, who would follow me to Allah" However, it appears that `Isa was asking, "Who would help me convey the Message of Allah ﷺ"
The Prophet said during the Hajj season, before the Hijrah,
«مَنْ رَجُلٌ يُؤْوِينِي حَتَّى أُبَلِّغَ كَلَامَ رَبِّي؟، فَإِنَّ قُرَيْشًا قَدْ مَنَعُونِي أَنْ أُبَلِّغَ كَلَامَ رَبِّي»
(Who will give me asylum so that I can convey the Speech of my Lord, for the Quraysh have prevented me from conveying the Speech of my Lord.) until he found the Ansar. The Ansar helped the Prophet and gave him refuge. He later migrated to them, they comforted the Prophet and protected him from all his enemies, may Allah be pleased with them all. This is similar to what happened with `Isa, for some of the Children of Israel believed in him, gave him their aid and support and followed the light that was sent with him. This is why Allah said about them;
فَلَمَّآ أَحَسَّ عِيسَى مِنْهُمُ الْكُفْرَ قَالَ مَنْ أَنصَارِى إِلَى اللَّهِ قَالَ الْحَوَارِيُّونَ نَحْنُ أَنْصَارُ اللَّهِ ءَامَنَّا بِاللَّهِ وَاشْهَدْ بِأَنَّا مُسْلِمُونَ - رَبَّنَآ ءَامَنَّا بِمَآ أَنزَلَتْ وَاتَّبَعْنَا الرَّسُولَ فَاكْتُبْنَا مَعَ الشَّـهِدِينَ
(Al-Hawariyyun said: "We are the helpers of Allah; we believe in Allah, and bear witness that we are Muslims. Our Lord! We believe in what You have sent down, and we follow the Messenger; so write us down among those who bear witness.") Hawari in Arabic - means `support'. The Two Sahihs recorded that when the Prophet encouraged the people to fight during the battle of Al-Ahzab, Az-Zubayr came forward, and again, when the Prophet asked for fighters a second time. The Prophet said,
«إِنَّ لِكُلِّ نَبِيَ حَوَارِيًّا، وَحَوَارِيِّي الزُّبَيْر»
(Every Prophet has a Hawari, and Az-Zubayr is my Hawari)
Ibn Abi Hatim recorded that Ibn `Abbas said about,
فَاكْتُبْنَا مَعَ الشَّـهِدِينَ
(so write us down among those who bear witness) "Meaning among the Ummah of Muhammad ﷺ." This Hadith has a good chain of narration.
The Jews Plot to Kill `Isa
Allah states that the Children of Israel tried to kill `Isa by conspiring to defame him and crucify him. They complained about him to the king who was a disbeliever. They claimed that `Isa was a man who misguided people, discouraged them from obeying the king, caused division, and separated between man and his own son. They also said other lies about `Isa, which they will carry on their necks, including accusing him of being an illegitimate son. The king became furious and sent his men to capture `Isa to torture and crucify him. When they surrounded `Isa's home and he thought that they would surely capture him, Allah saved him from them, raising him up from the house to heaven. Allah put the image of `Isa on a man who was in the house; when the unjust people went in the house while it was still dark, they thought that he was `Isa. They captured that man, humiliated and crucified him. They also placed thorns on his head. However, Allah deceived these people. He saved and raised His Prophet from them, leaving them in disarray in the darkness of their transgression, thinking that they had successfully achieved their goal. Allah made their hearts hard, and defiant of the truth, disgracing them in such disgrace that it will remain with them until the Day of Resurrection. This is why Allah said,
وَمَكَرُواْ وَمَكَرَ اللَّهُ وَاللَّهُ خَيْرُ الْمَـكِرِينَ
(And they plotted, and Allah planned too. And Allah is the Best of those who plot.)
Les apôtres dirent aussi: Seigneur, nous croyons en ce que Tu as révélé dans l’Evangile et nous suivons Jésus. Fais que nous soyons donc du nombre de ceux qui attestent de la vérité, qui croient en Toi et en Tes messagers.
Havâriler şöyle dediler: "Rabbimiz! İncil'den bize indirdiğine iman ettik ve İsâ -aleyhisselam-'a tabi olduk. Bizleri, sana ve senin resullerine iman edip hakkıyla şahitlik edenlerle beraber kıl!"
Orang-orang Hawari (pengikut setia Isa) juga berkata, “Ya Tuhan kami! Kami beriman kepada Kitab Injil yang telah Engkau turunkan dan kami pun mengikuti Isa -'alaihissalām-. Oleh karena itu, masukkanlah kami ke dalam golongan orang-orang yang bersaksi dengan benar dan beriman kepada-Mu dan kepada para rasul-Mu.”
Los apóstoles dijeron: Señor, creemos en lo que has revelado en el Evangelio y seguimos a Jesús. Haz que seamos de aquellos que atestiguan la verdad, que creen en Ti y en Tus mensajeros.
E dissero i discepoli: "Dio nostro, abbiamo creduto in ciò che hai rivelato nel Vangelo e abbiamo seguito ‘Īsā, pace a lui. Rendici testimoni della verità, coloro che hanno creduto in Te e nel Tuo Messaggero".
Apostoli rekoše: "Gospodaru naš, mi vjerujemo u Indžil, koji si objavio, i slijedimo Isaa, alejhis-selam, pa nas učini svjedocima istine koji vjeruju u Tebe i Tvoje poslanike."
The disciples also said: Our Lord, we have believed in the Gospel that you revealed and we have followed the messenger, Jesus (peace be upon him), so make us of those who are witnesses to the truth and who have faith in You and Your messengers.
Nagsabi ang mga disipulo gayundin: "Panginoon namin, sumampalataya kami sa pinababa Mo na Ebanghelyo at sumunod kami kay Jesus – sumakanya ang pagbati ng kapayapaan – kaya gawin Mo kaming kasama ng mga tagasaksi sa katotohanan, na mga sumampalataya sa Iyo at sa mga sugo Mo."
Và nhóm Hawari nói: Lạy Thượng Đế của bầy tôi, bầy tôi đã tin tưởng vào Kinh Injil mà Ngài đã thiên khải, bầy tôi nguyện noi theo Ysa, xin Ngài hãy xác nhận cho bầy tôi là nhóm người đã phục tùng Chân Lý, đã tin tưởng nơi Ngài và tất cả Thiên Sứ của Ngài.
Commentary
In these verses the miraculous event of the Ascension of Sayyidna ` Isa (علیہ السلام) (Jesus Christ) has been mentioned. "And they made a move" refers to the evil designs of the Jews who planned to arrest him and to get him crucified.
The next sentence i.e. "and Allah made a move" refers to the plan designed by Allah Almighty to save his prophet ` Isa (علیہ السلام) from their ill designs. They sent one of them to Sayyidna ` Isa (علیہ السلام) to arrest him and Allah changed his face totally and made him resemble Sayyidna ` Isa (علیہ السلام) and raised Sayyidna ` Isa (علیہ السلام) to heavens, while that person was crucified under the mistaken identity. How Allah had planned to save ` Isa (علیہ السلام) from their clutches was disclosed to him when his enemies came to arrest him. The details of these disclosures have been mentioned in verse 55.
Explanation of important words in the verse
Some sects which deny, contrary to the belief of the entire Muslim community, the Ascension of Sayyidna ` Isa (علیہ السلام) (Jesus Christ), his being alive in the heavens and his descension towards the later times, have worked through the words and meanings of these verses to open doors of distortion in the Qur'anic text. Therefore, it seems appropriate that these words be explained in some details.
Let us begin with وَاللَّـهُ خَيْرُ الْمَاكِرِينَ translated as and Allah is the best of those who make moves'. The word, مکر makr in Arabic denotes a subtle and secret move or plan. If this is for a good purpose, it is good; and if this is for a bad purpose, it is bad. It was why the restriction of saiyy سِّٰی : evil) was placed with مکر makr (: move, plan) in: وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا (And evil plan besets none but its perpetrator - 35:43).
The Qur'anic word, مکر makr, is used exclusively for conspiracy, evil plan and strategy in the everyday idiom of the Urdu language (in which this commentary was originally written), therefore, it should not be equated with the Arabic usage. This is the reason why Allah has been called: خَيْرُ الْمَاكِرِينَ 'Khair al-Makirin' here.
The verse means that the Jews started making a series of conspiracies and secret schemes against Sayyidna ` Isa (علیہ السلام) going to the limit of convincing the ruler of the time that he was a heretic (God forbid) all bent upon changing the Torah and was going to make apostates of everybody. The ruler ordered the arrest of Sayyidna ` Isa (علیہ السلام) . While this was the scene on one side, the subtle and secret move made by Allah Almighty was countering their evil plans more effectively, which has been mentioned in the verses coming next.
Và những kẻ vô đức tin thuộc dân Israel đã âm mưu sát hại Ysa. Thế là Allah lên kế hoạch bỏ mặc chúng trong lầm lạc và Ngài biến hình dạng một người đàn ông khác giống hệt Ysa. Kế hoạch của Allah là hoàn mỹ nhất, bởi không có kế hoạch nào của bất cứ ai có thể vượt trội hơn kế hoạch của Ngài cả.
Nevjernici među Israelićanima su pravili spletke, jer su nastojali ubiti Isaa, alejhis-selam, pa je i Allah njima zamku priredio time što ih je ostavio u nevjerstvu, i što je učinio da drugi čovjek liči na Isaa. Allah najbolje priređuje zamke Svojim neprijateljima.
The disbelievers from the Israelites plotted to kill Jesus (peace be upon him), so Allah planned to leave them in their misguidance; and He made another person resemble Jesus (peace be upon him) on the occasion when they actually tried to murder him. Allah is the best plotter, because there can be nothing more severe than His plot against His enemies.
E gli scaltri tra i Figli di Israele fecero in modo che ‘Īsā, pace a lui, venisse ucciso; tuttavia Allāh fu attento nei loro confronti, e li abbandonò nella loro perdizione, ed inviò loro un uomo simile ad ‘Īsā, pace a lui; e Allāh è il più Sapiente tra gli scaltri, poiché nessuno è più astuto dell'Altissimo nei confronti dei suoi nemici.
Nanlansi ang mga tagatangging sumampalataya kabilang sa mga anak ni Israel kung saan nagsikap sila sa pagpatay kay Jesus – sumakanya ang pagbati ng kapayapaan – kaya nanlansi si Allāh sa kanila at iniwan Niya sila sa pagkaligaw nila. Ikinapit Niya ang pagkakahawig kay Jesus – sumakanya ang pagbati ng kapayapaan – sa ibang lalaki. Si Allāh ay ang pinakamabuti sa mga tagalansi dahil walang higit na matindi kaysa sa panlalansi Niya – pagkataas-taas Siya – sa mga kaaway.
Les mécréants parmi les enfants d’Israël se mirent à comploter en projetant de tuer Jésus, mais Allah usa de ruse contre eux en les laissant dans leur égarement, donnant l’apparence de Jésus à un autre homme et Allah est le meilleur des stratèges, puisque personne ne ruse mieux contre ses ennemis que Lui.
The religious leaders of the Israelites refused to believe in Jesus Christ. In any society, it is the leading lights who have access to all resources, and, in addition to being in possession of religious seats, they become the representatives of religion in the eyes of the people. This being so, if someone is rejected by these influential people, not only is he deprived of life’s resources, but even after losing all for the sake of truth, he remains a heretic in people’s eyes. In such circumstances, the most difficult of tasks is to support a preacher of truth. It means testifying to his veracity in a general atmosphere of suspicion and opposition. It amounts to siding with the truth when it stands alone and unsupported. When the truth is presented in all its purity, all those who are leading a life of untruth feel on the defensive—especially those who, by having pasted the label of truth on their lives, have secured a position of honour in society. It is such as they who rise to suppress the call of truth, setting the people against the caller by putting wrong constructions on his words. When this does not work, they finally plan to resort to the use of power in order to annihilate both the call and the caller. But God’s succour is always with the preacher. That is why no opposition to him succeeds in suppressing the truth, and he is able to complete his mission. Those who oppose the call of truth are mischief-makers in the eyes of God. This is because they stop potential believers from reaching the path of Paradise. No evil can be greater than obstructing the path of those intent upon entering God’s Paradise.
İsrailoğulları'ndan kâfir olanlar, İsa -aleyhisselam-'ı öldürmeye çalışarak tuzak kurdular. Allah da (bu tuzaklarına karşılık olarak) onları sapıklıkta bırakarak tuzak kurdu ve başka bir adamı İsâ -aleyhisselam-'a benzetti. Allah, tuzak kurucuların en hayırlısıdır. Çünkü düşmanlarına karşı Allah Teâlâ'nın tuzağından daha şiddetlisi yoktur.
Los incrédulos entre el pueblo de Israel se dispusieron a complotar planeando el asesinato de Jesús, pero Al-lah utilizó una argucia contra ellos, y los dejó en su extravío al dar la apariencia de Jesús a otro hombre. Al-lah es el mejor de los estrategas, ya que nadie burla a sus enemigos mejor que Él.
Orang-orang kafir dari Bani Israil membuat tipu daya, yaitu mereka berusaha membunuh Isa -'alaihissalām-. Tetapi Allah membalas tipu daya mereka itu dengan membiarkan mereka di dalam kesesatan, serta merubah rupa laki-laki lain agar mirip dengan Isa -'alaihissalām-. Sungguh, Allah adalah sebaik-baik pembalas tipu daya karena tidak ada tipu daya yang lebih hebat dari tipu daya Allah terhadap musuh-musuh-Nya.
Allah juga membalas tipu daya mereka ketika Dia berfirman kepada Isa -'alaihissalām-, “Wahai Isa! Sesungguhnya Aku menggenggam nyawamu tanpa kematian, mengangkat tubuh dan ruhmu kepada-Ku, menyucikanmu dari kekejian orang-orang yang kafir kepadamu dan menjauhkanmu dari mereka, serta menjadikan orang-orang yang mengikutimu berada dalam agama yang benar -salah satunya ialah beriman kepada Muhammad -ṣallallāhu 'alaihi wa sallam-, mengungguli orang-orang yang kafir kepadamu dengan bukti kebenaran dan kemuliaan sampai hari Kiamat. Hanya kepada-Ku kalian akan kembali di hari Kiamat, kemudian Aku berikan keputusan kepada kalian atas perselisihan yang terjadi di antara kalian.
Allah, onlara tuzak kurdu ve İsa -aleyhisselam-'a hitaben şöyle buyurdu: "Ey İsa! Ben seni (şuan) ölüm yaşatmadan kabzedeceğim. Seni, ruhun ve bedeninle birlikte kendime yükselteceğim. Seni inkâr edenlerin pisliklerinden temiz tutup onlardan uzaklaştıracağım. Hak din üzere sana tabi olanları -bunun özelliklerinden bir tanesi de Muhammed -sallallahu aleyhi ve sellem-'e iman etmektir- delil ve izzet ile (destekleyerek) kıyamet gününe kadar kâfirlerden üstünde tutacağım. Sonra kıyamet günü dönüşünüz sadece bana olacak. İhtilaf ettiğiniz konularda sizin aranızda hak ile hüküm vereceğim." diye buyurdu.
Al-lah también actuó con astucia cuando dijo: Pondré fin a tu vida en este mundo sin darte la muerte, y elevaré tu cuerpo y tu alma hacia Mí. Te purificaré de la mancha que han dejado aquellos que no han creído en ti y los alejaré de ti. El Día de la Resurrección pondré a aquellos que te han seguido en la religión auténtica, que implica entre otras cosas creer en la llegada de Mujámmad r, por encima de aquellos que no han creído en ti a fuerza de sus argumentos y su orgullo. Luego, retornarán a Mí el Día de la Resurrección y Yo juzgaré entre ustedes respecto a la verdad sobre aquello que discrepaban.
Meaning of `Take You
Allah said,
إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَىَّ
(I will take you and raise you to Myself) while you are asleep. Allah said in a similar Ayat,
وَهُوَ الَّذِى يَتَوَفَّـكُم بِالَّيْلِ
(It is He Who takes your souls by night (when you are asleep).) 6:60, and,
اللَّهُ يَتَوَفَّى الاٌّنفُسَ حِينَ مِوْتِـهَا وَالَّتِى لَمْ تَمُتْ فِى مَنَامِـهَا
(It is Allah Who takes away the souls at the time of their death, and those that die not during their sleep.) 39:42.
The Messenger of Allah ﷺ used to recite the following words when he would awaken;
«الْحَمْدُ للهِ الَّذِي أَحْيَانَا بَعْدَ مَا أَمَاتَنَا، وَإِلَيْهِ النُّشُور»
(All the thanks are due to Allah Who brought us back to life after He had caused us to die (sleep), and the Return is to Him).
Allah said,
وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَى مَرْيَمَ بُهْتَـناً عَظِيماً وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَـكِن شُبِّهَ لَهُمْ
(And because of their disbelief and allegations against Maryam and because of their saying "We killed Al-Masih `Isa, son of Maryam, the Messenger of Allah ﷺ, ـ but they killed him not, nor crucified him, but it appeared that way to them) until,
وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَـكِن شُبِّهَ لَهُمْ وَإِنَّ الَّذِينَ اخْتَلَفُواْ فِيهِ لَفِى شَكٍّ مِّنْهُ مَا لَهُمْ بِهِ مِنْ عِلْمٍ إِلاَّ اتِّبَاعَ الظَّنِّ وَمَا قَتَلُوهُ يَقِيناً - بَل رَّفَعَهُ اللَّهُ إِلَيْهِ وَكَانَ اللَّهُ عَزِيزاً حَكِيماً
وَإِن مِّنْ أَهْلِ الْكِتَـبِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَـمَةِ يَكُونُ عَلَيْهِمْ شَهِيداً
(For surely; they killed him not But Allah raised him up unto Himself. And Allah is Ever All-Powerful, All-Wise. And there is none of the people of the Scripture (Jews and Christians) but must believe in him before his death. And on the Day of Resurrection, he `Isa will be a witness against them.) 4:156-159
`His death' refers to `Isa, and the Ayah means that the People of the Book will believe in `Isa, before `Isa dies. This will occur when `Isa comes back to this world before the Day of Resurrection, as we will explain. By that time, all the People of the Book will believe in `Isa, for he will annul the Jizyah and he will only accept Islam from people. Ibn Abi Hatim recorded that Al-Hasan said that Allah's statement,
إِنِّي مُتَوَفِّيكَ
(I will take you) is in reference to sleep, for Allah raised `Isa while he was asleep.
Altering the Religion of `Isa
Allah said,
وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُواْ
(And purify save you from those who disbelieve) by raising you to heaven,
وَجَاعِلُ الَّذِينَ اتَّبَعُوكَ فَوْقَ الَّذِينَ كَفَرُواْ إِلَى يَوْمِ الْقِيَـمَةِ
(And I will make those who follow you superior to those who disbelieve, till the Day of Resurrection)
This is what happened. When Allah raised `Isa to heaven, his followers divided into sects and groups. Some of them believed in what Allah sent `Isa as, a servant of Allah, His Messenger, and the son of His female-servant.
However, some of them went to the extreme over `Isa, believing that he was the son of Allah. Some of them said that `Isa was Allah Himself, while others said that he was one of a Trinity. Allah mentioned these false creeds in the Qur'an and refuted them. The Christians remained like this until the third century CE, when a Greek king called, Constantine, became a Christian for the purpose of destroying Christianity. Constantine was either a philosopher, or he was just plain ignorant. Constantine changed the religion of `Isa by adding to it and deleting from it. He established the rituals of Christianity and the so-called Great Trust, which is in fact the Great Treachery. He also allowed them to eat the meat of swine, changed the direction of the prayer that `Isa established to the east, built churches for `Isa, and added ten days to the fast as compensation for a sin that he committed, as claimed. So the religion of `Isa became the religion of Constantine, who built more then twelve thousand churches, temples and monasteries for the Christians as well as the city that bears his name, Constantinople (Istanbul). Throughout this time, the Christians had the upper hand and dominated the Jews. Allah aided them against the Jews because they used to be closer to the truth than the Jews, even though both groups were and still are disbelievers, may Allah's curse descend on them.
When Allah sent Muhammad , those who believed in him also believed in Allah, His Angels, Books and Messengers in the correct manner. So they were the true followers of every Prophet who came to earth. They believed in the unlettered Prophet , the Final Messenger and the master of all mankind, who called them to believe in the truth in its entirety. This is why they had more right to every Prophet than his own nation, especially those who claim to follow their Prophet's way and religion, yet change and alter his religion. Furthermore, Allah abrogated all the laws that were sent down to the Prophets with the Law He sent Muhammad with, which consists of the true religion that shall never change or be altered until the commencement of the Last Hour. Muhammad's religion shall always be dominant and victorious over all other religions. This is why Allah allowed Muslims to conquer the eastern and western parts of the world and the kingdoms of the earth. Furthermore, all countries submitted to them; they demolished Kisra (king of Persia) and destroyed the Czar, ridding them of their treasures and spending these treasures for Allah's sake. All this occurred just as their Prophet told them it would, when he conveyed Allah's statement,
وَعَدَ اللَّهُ الَّذِينَ ءامَنُواْ مِنْكُمْ وَعَمِلُواْ الصَّـلِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِى الاْرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكّنَنَّ لَهُمْ دِينَهُمُ الَّذِى ارْتَضَى لَهُمْ وَلَيُبَدّلَنَّهُمْ مّن بَعْدِ خَوْفِهِمْ أَمْناً يَعْبُدُونَنِى لاَ يُشْرِكُونَ بِى شَيْئاً
(Allah has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession in the land, as He granted it to those before them, and that He will grant them the authority to practice their religion which He has chosen for them. And He will surely give them in exchange a safe security after their fear (provided) they worship Me and do not associate anything with Me.) 24:55.
Therefore, Muslims are the true believers in `Isa. The Muslims then acquired Ash-Sham from the Christians, causing them to evacuate to Asia Minor, to their fortified city in Constantinople. The Muslims will be above them until the Day of Resurrection. Indeed, he, Muhammad , who is truthful and who received the true news, has conveyed to Muslims that they will conquer Constantinople in the future, and seize its treasures.
Threatening the Disbelievers with Torment in This Life and the Hereafter
Allah said,
إِذْ قَالَ اللَّهُ يعِيسَى إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَىَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُواْ وَجَاعِلُ الَّذِينَ اتَّبَعُوكَ فَوْقَ الَّذِينَ كَفَرُواْ إِلَى يَوْمِ الْقِيَـمَةِ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأَحْكُمُ بَيْنَكُمْ فِيمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ - فَأَمَّا الَّذِينَ كَفَرُواْ فَأُعَذِّبُهُمْ عَذَاباً شَدِيداً فِي الدُّنْيَا وَالاٌّخِرَةِ وَمَا لَهُمْ مِّن نَّـصِرِينَ
(And I will make those who follow you superior to those who disbelieve till the Day of Resurrection. Then you will return to Me and I will judge between you in the matters in which you used to dispute. As to those who disbelieve, I will punish them with a severe torment in this world and in the Hereafter, and they will have no helpers.)
This is what Allah did to the Jews who disbelieved in `Isa and the Christians who went to the extreme over him. Allah tormented them in this life; they were killed, captured, and lost their wealth and kingdoms. Their torment in the Hereafter is even worse and more severe,
وَمَا لَهُم مِّنَ اللَّهِ مِن وَاقٍ
(And they have no Waq (defender or protector) against Allah) 13:34.
وَأَمَّا الَّذِينَ ءَامَنُوا وَعَمِلُواْ الصَّـلِحَاتِ فَيُوَفِّيهِمْ أُجُورَهُمْ
(And as for those who believe and do righteous good deeds, Allah will pay them their reward in full) in this life, with victory and domination, and in the Hereafter, with Paradise and high grades,
وَاللَّهُ لاَ يُحِبُّ الظَّـلِمِينَ
(And Allah does not like the wrongdoers.)
Allah then said,
ذَلِكَ نَتْلُوهُ عَلَيْكَ مِنَ الآيَـتِ وَالذِّكْرِ الْحَكِيمِ
(This is what We recite to you of the verses and the Wise Reminder.) meaning, "What We narrated to you, O Muhammd, regarding `Isa, his birth and his life, is what Allah conveyed and revealed to you, sent down from the Al-Lawh Al-Mahfuz (The Preserved Tablet). So there is no doubt in it. Similarly, Allah said in Surah Maryam;
ذلِكَ عِيسَى ابْنُ مَرْيَمَ قَوْلَ الْحَقِّ الَّذِى فِيهِ يَمْتُرُونَ - مَا كَانَ للَّهِ أَن يَتَّخِذَ مِن وَلَدٍ سُبْحَـنَهُ إِذَا قَضَى أَمْراً فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ
(Such is `Isa, son of Maryam. (It is) a statement of truth, about which they doubt (or dispute). It befits not Allah that He should beget a son. Glorified be He. When He decrees a thing, He only says to it: "Be!" and it is.)
Allah rusa également contre eux lorsqu’Il dit à Jésus: Je mettrai fin à ta vie dans le bas monde sans te donner la mort et J’élèverai ton corps et ton âme à Moi. Je te purifierai de la souillure de ceux qui ont mécru en toi et je les éloignerai de toi. Je mettrai le Jour de la Résurrection ceux qui t’ont suivi dans la religion authentique, qui implique entre autres de croire en la venue future de Muħammad, au-dessus de ceux qui ont mécru en toi par la force de leur argumentation et leur dignité. Ensuite, c’est vers Moi Seul que vous retournerez le Jour de la Résurrection et Je jugerai entre vous par la vérité au sujet de ce qui vous opposait.
Allah also planned against them by saying to Jesus: O Jesus, I will take you away alive, raise your body and soul to Me, rid you of the filth of those who disbelieved you and distance you from them. I will make those who follow you part of the true religion, which includes acceptance of Muhammad (peace be upon him); and they will have greater proof and might over those who disbelieve you until the Day of Resurrection. Then to Me alone will be your return on the Day of Resurrection and I will pass true judgement between you regarding your differences.
E Allāh li ingannò, quando disse a ‘Īsā, pace a lui: "O ‘Īsā, ti sto facendo tornare a me senza morire, elevando il tuo corpo e la tua anima a Me, purificandoti dall'abominio di coloro che non credono in te e allontanandoti da loro e indirizzando coloro che ti hanno seguito alla giusta religione, incluso credere in Muħammed – Pace e benedizione di Allāh su di loro –elevandoli al di sopra di coloro che ti hanno rinnegato, fino al Giorno del Giudizio, con prove ed alto rango; dopodiché, a Me solo sarà il vostro ritorno, nel Giorno del Giudizio: Vi giudicherò con giustizia rispetto a ciò su cui eravate discordi.
Nanlansi si Allāh sa kanila, gayundin, nang nagsabi Siya habang kumakausap kay Jesus – sumakanya ang pagbati ng kapayapaan: "O Jesus, tunay na Ako ay kukuha sa iyo nang walang kamatayan, mag-aangat sa katawan mo at kaluluwa mo tungo sa Akin, maglilinis sa iyo laban sa kasalaulaan ng mga tumangging sumampalataya sa iyo at maglalayo sa iyo sa kanila, at gagawa sa mga sumunod sa iyo sa totoong relihiyon at bahagi nito ang pananampalataya kay Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – na higit sa mga tumangging sumampalataya sa iyo hanggang sa Araw ng Pagbangon sa pamamagitan ng patunay at dangal. Pagkatapos tungo sa Akin lamang ang pagbabalik ninyo sa Araw ng Pagbangon, saka hahatol Ako sa pagitan ninyo ayon sa katotohanan sa anumang dati kayo hinggil doon ay nagkakaiba-iba.
Od Allahovih zamki nevjernicima je bilo i to što je rekao Isau, alejhis-selam: "O Isa, Ja ću te uzeti, a neću te usmrtiti, i uzdići ću te k Sebi, i tvoju dušu i tvoje tijelo, i očistit ću te od nečisti nevjernika i udaljiti te od njih, i učinit ću one koji te slijede u istini – u to spada i vjerovanje u Muhammeda, sallallahu alejhi ve sellem – iznad onih koji ne vjeruju u tebe. Oni će biti iznad njih u pogledu dokaza i snage, a zatim ćete se svi Meni, Jednom Jedinom, vratiti na Sudnjem danu, pa ću pravedno presuditi među vama u onome u čemu ste se razilazili."
The word, مُتَوَفِّيكَ 'Mutawaffi' in إِنِّي مُتَوَفِّيكَ takes 'tawaffi' as its verbal noun with its root being 'wafyun.' Lexically, the word means 'to take in full'. This being its real meaning, its derivations wafa, ifa' and 'istifa' are used to convey that sense. In fact, the real meaning of tawaffi is 'to take in full' which is universally confirmed by all lexicons of the Arabic language. Since man completes his appointed time at the hour of death and the spirit or soul given by Allah is taken back fully and conclusively, it is in that context that this word is also used figuratively in the sense of death. A simple form of death is the daily sleep of human beings. For this too, the Holy Qur'an uses the same word when it says:
اللَّـهُ يَتَوَفَّى الْأَنفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا
'Allah takes away lives of the living at the time of their death and of those that do not die, in their sleep'. (39:42)
Hafiz Ibn Taimiyyah says in al-Jawab al-Sahih
التوفی فی لغۃ العرب معناھا القبض والا ستیفاء و ذلک ثلاثۃ انواع، احدھا التوفی فی النوم، والثانی توفی الموت، ولثالث توفی الروح والبدن جمیعا
Al-tawaffi, in the Arabic language, means: to exact fully or take in full. It takes three forms; the first: to take in sleep; the second: to take in death; and the third: to take the soul and the body all together.
In Kulliyat Abu al-Baqa', it is said:
التوفی الامانۃ و قبض الروح ، وعلیہ استعمال العامۃ او الاستیفاء، واخذ الحق وعلیہ استعمال البلغٓاء
Al-tawaffi is putting to death and exacting of the soul in common usage while, in the classical usage, it is taking in full and the exacting of the due right.
Therefore, the majority of scholars have translated the word, 'mutawaffika' in the verse under study in the sense of 'taking in full'. This means that Allah will not leave Sayyidna ` Isa (علیہ السلام) in the hands of the Jews, rather He would take him away which would be in the form that he would be risen unto Him in the heavens.
This is how the words 'I am to take you in full' have been interpreted by the majority of the scholars. However, some authentic commentators of the Holy Qur'an have interpreted these words in the sense of 'giving death' also, but they do not mean that the death of Sayyidna ` Isa (علیہ السلام) will occur at the hands of his enemies. The true meaning of the verse, according to these commentators is as follows:
Allah Almighty said two things to comfort Jesus at a time when the Jews were bent on killing him. One: That his death will come, not at their hands in the form of killing, but that it would be a natural death. Two: In order to rescue him from the evil designs of those people, Allah Almighty will, at that time, raise Jesus towards Him. This explanation is exactly what has been reported from Sayyidna Ibn ` Abbas ؓ as quoted by al-Suyuti in his al-Durr al-Manthur on the authority of several narrators.
The gist of this tafsir or explanation is that tawaffi does mean giving death, but there is the element of precedence and sequence in the words used. The fact of وَرَافِعُكَ (I shall raise you) will come first and that of مُتَوَفِّيكَ (I shall give you death) later. Now at this point, the wisdom behind mentioning the phenomenon of the earlier lies in the hint that it gives about the events which are to come later on. It means that raising towards Allah will not last forever; it would be temporary and then, he would return to the mortal world and prevail over enemies and later on, death will come to him in a natural way.
Thus, the event of his return from heaven and his death after having established his victory in the world was not only a miracle but a consummation of the honour and integrity of Jesus (علیہ السلام) . In addition to that, the unfounded Christian belief in the divinity of Jesus was also refuted. Had it not been so, the event of Jesus being raised towards the heavens alive would have further strengthened their false belief that he too was Living and Eternal like Allah. Therefore, by introducing the word (pointing out to his death) first, all those mis-conceptions which might have arisen from 'raising of Jesus' have been refuted in advance.
The reality is that disbelievers and polytheists have always been vehemently opposed to prophets, And parallel to that there has been the customary practice of Allah - when a people unto whom a prophet has been sent stick to their own opinion, do not listen to the prophet and do not believe in him even after having witnessed the miracles, then, one of the following two counter-actions were taken: Either those people were annihilated through some natural calamity as was done with ` Ad and Thamud and the peoples of Prophets لوط Lut and صالح Salih (علیہما السلام) or, alternatively Allah would instruct His prophet to migrate from the habitat of disbelievers and go to some other place. It was there that they were provided with such power and glory that they finally achieved victory against the people whom they were sent to. For example Prophet Ibrahim, (علیہ السلام) migrated from Iraq and sought refuge in Syria. Similarly, Prophet Musa (علیہ السلام) (Moses) migrated from Egypt and came to Madyan. Finally, the Last prophet, Muhammad ﷺ migrated from Makkah and came to Madinah. It was from there that he finally attacked Makkah and conquered it. This raising of Jesus to the heavens to outmaneuver the threatening designs of the Jews was, in fact, an act of emigration in its own way following which he would return to this world and achieve total victory over the Jews.
Now comes the question as to why this emigration of his, quite separate from the rest, has the heavens as the destination? So, for that matter, Allah Almighty has Himself said about him that his case is like that of Adam (علیہ السلام) . The way in which Adam's birth differs from the normal birth of the rest of creation, (i.e., without a father and a mother) so it is that the birth of Jesus (علیہ السلام) took a miraculous form different from the normal birth of human beings; and his death too, taking a unique and unmatched form, will materialize after hundreds of years following his return to the world -- unprecedented indeed. Why then, should one be surprised if his emigration too follows some such unique pattern?
These marvels of nature led the ignorant among Christians into believing and declaring that he was God, while deliberation into the various aspects of these very marvels, are clear proofs of his servitude as a human being to God, obedience to the Divine will and the demonstration of human traits. It is for this reason that the Holy Qur'an has made a pointed reference to the refutation of belief in the Godhood of Jesus (علیہ السلام) on all such occasions. The raising towards the heavens would have made this doubt all the more strong. Therefore, by bringing the word mutawaffika (I am to take you in full) earlier, this doubt was totally eliminated. Thus we come to realize that this verse, no doubt, aims at negating the Jewish plans since they were all set to crucify and kill Jesus, and that Allah Almighty made their plans come to nothing. Moreover, this precedence and sequence of words became the mode of refuting the Christians as well, that Jesus (علیہ السلام) was no God who was never to die but that a time will come when he too will meet his death.
In his Tafsir Imam al-Razi (رح) has said that such precedence and sequence occurs frequently in the noble Qur'an in order to cover similar expedient considerations under which an event due later has been mentioned first while an event due earlier has been placed after that. (al-Tafsir al-Kabir, v. 2, p. 48)
As for رَافِعُكَ إِلَيَّ (And I shall raise you towards Me), the meaning is clear. Addressing Jesus (علیہ السلام) here, it has been said: 'I shall raise you towards Me'. Everyone knows that Jesus is not the name of just the spirit but that of the spirit and the body of Jesus. Now taking the raising of Jesus (علیہ السلام) in the sense that the act of raising was spiritual only, and not physical, is all wrong. As far as the word, raf رَفِعُ raising) is concerned, there are occasions when it is also used to indicate raising of 'ranks as it appears in the following verses of the noble Qur'an:
وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ
And raised some of you in ranks over others (6:165).
يَرْفَعِ اللَّـهُ الَّذِينَ آمَنُوا مِنكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ
... and Allah will raise up in rank those of you who believe and those who have been given knowledge (58:11).
So, it is obvious that the word, رَفِعُ raf: raising; in the sense of the raising of rank or status has been used figuratively in view of the context of the aforementioned verses. There is no reason here to ignore the real meaning and go by that which is figurative. Moreover, by using the word, إِلَيَّ ila: (towards) alongwith the word, raf (رَفِعُ : raising), at this particular place, the possibility of such a figurative meaning has been totally eliminated. What is said in this verse is رَافِعُكَ إِلَيَّ : rafi` uka ilaiyya: I shall raise you towards Me. Then there is the verse from Surah al-Nis-a' (4:158), which refutes the belief of Jews; there too, what was said وَمَا قَتَلُوهُ يَقِينًا بَل رَّفَعَهُ اللَّـهُ إِلَيْهِ ; that is, the Jews certainly did not kill Jesus (علیہ السلام) ، instead, Allah raised him towards Himself. This later expression is used for nothing but the raising alive of the spirit and the body.
Explained this far were the words of the verse.
Allah Almighty's Five Promises to Jesus
In the verse under reference, Allah Almighty made five promises to ` (علیہ السلام) vis-a-vis the Jews:
1. The first promise was that his death will not come at the hands of the Jews through killing. It will be a natural death coming at its appointed time and that appointed time will come close to the Day of Doom, when ` Isa (علیہ السلام) will come down from the heavens onto the earth as reported in details in sound ahadith transmitted through unbroken chains, part of which will appear later.
2. The second promise was to raise him towards the heavens in the existing situation. This was fulfilled right then. The report of this fulfillment was given in Surah al-Nisa' (4:158) by saying:
وَمَا قَتَلُوهُ يَقِينًا ﴿157﴾ بَل رَّفَعَهُ اللَّـهُ إِلَيْهِ
Certainly, the Jews did not kill him, instead; Allah Almighty raised him towards Himself.
1. The third promise was: وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا ، that is, to have him cleansed of false accusations brought on him by his enemies. That promise was fulfilled when the last of the prophets (علیہم السلام) came and refuted all false accusations of the Jews. For instance, the Jews threw slanders on the parentage of Sayyidna lsa (علیہ السلام) because of his having been born without a father. The noble Qur'an refuted this slander by declaring that he was born without a father because such was the power and will of Allah. And that too does not call for much of a surprise. More surprising is the birth of Adam (علیہ السلام) since he was born without both a father and a mother.
2. The Jews accused Sayyidna ` Isa (علیہ السلام) of claiming to be God.
There are many verses in the noble Qur'an in which, contrary to this accusation, Sayyidna ` Isa (علیہ السلام) has been reported to have' publicly confessed his being human and a servant and bondsman of Allah. The fourth promise appears in وَجَاعِلُ الَّذِينَ اتَّبَعُوكَ فَوْقَ الَّذِينَ كَفَرُوا (and placed those who follow you above those who disbelieve) which means that his followers will be made to overcome those who deny and oppose him. This promise was fulfilled in the sense that following here means the belief in and confession of the prophethood of Sayyidna ` Isa۔ (علیہ السلام) The belief in and the practice of all injunctions ascribed to him is not a pre-condition. Thus the Christians and the Muslims both fall in this category as they believe in the prophethood and messenger-ship of Sayyidna ` Isa (علیہ السلام) . However, this is a different matter that holding this much of belief is not enough to bring forth salvation in the Hereafter. Instead, the salvation in the Hereafter depends on believing in all injunctions brought by Sayyidna ` Isa (علیہ السلام) . One of the instructions given by Sayyidna ` Isa (علیہ السلام) was that his followers should believe and have faith in the last of the Prophets (ﷺ), who would come after Jesus departs. The Christians did not follow this instruction in matters of faith and belief, therefore, they deprived themselves of salvation in the Hereafter while Muslims acted in accordance with that too, therefore, they became deserving of salvation in the Hereafter۔ But, part of the promise which relates to having dominant authority over Jews was dependent on the prophethood of Sayyidna ` tsa (علیہ السلام) only. That dominance in the world has always been the 'fate of Christians and Muslims vis-a-vis the Jews, and surely, so shall it be through the Day of Judgment.
From the time when Allah Almighty made this promise right upto now, it has always been the case that the Christians and Muslims have dominated the Jews. The world has seen the establishment of their empires. The existence of the present state of Israel cannot make the truth of this position doubtful for several reasons. To begin with, and in reality, this state is no more than a manifestation of the military might of Russia and the Christians of Euro-American origin which they have established and maintained against Muslims. As soon as Russia, America and countries of Europe withdraw their patronage, the world will itself witness the instant collapse of this state and its disappearance from the map of the world. Therefore, people who can see the reality do realise the actual position of Israel or the Government of the Jews. It is by no means a manifestation of the domination of Jews. If, just for the sake of argument, it is taken to be their own state, even then, who would - in his right frame of mind - deny that, given the totality of Christians and Muslims, they are wielders of lesser influence and are much subjugated with fear. Even if we were to leave this aspect aside, we know that a temporary domination by the Jews close to the Day of Judgment has been reported in the authentic reports of the Holy Prophet ﷺ Now if this world is destined to exist for any considerable period of time and if the Day of Judgment is close, that domination too is not contrary to the reports which Muslims consider authentic. Moreover, such short-lived occupation cannot be given the name of a state or government especially when it is based on -a conspiracy hatched by the Christians and the communists.
5. The fifth promise, that of giving a decision in respect of such conflicts in faith on the Day of Judgment will certainly be fulfilled on its appointed time as it has been indicated in the verse:
وَمَا صَلَبُوهُ وَلَـٰكِن شُبِّهَ لَهُمْ
Then, to Me is your return, whereupon I shall judge between you. (3:55)
JESUS: The question of his life and second coming:
The Jews are the only people in the world who say that Sayyidna ` Isa (علیہ السلام) was crucified, killed and buried following which he never returned to life. What happened really and truly has been clarified in verse 158 of Surah al-Nis-a' in the Holy Qur'an. Then, in وَمَكَرُوا وَمَكَرَ اللَّـهُ (And they made a move, and Allah made a move.) of the present verse, it has been pointed out that Allah Almighty made the sinister move of the enemies of ` Isa recoil upon those who had gone into the house to kill Sayyidna ` Isa (علیہ السلام) . It was one of them that Allah Almighty changed to look exactly like Sayyidna ` Isa (علیہ السلام) and then He raised Sayyidna ` Isa (علیہ السلام) alive onto the heavens. The words of the verse are as follows:
وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَـٰكِن شُبِّهَ لَهُمْ
And they did not kill him and they did not crucify him, but they were deluded by resemblance (4:157).
Details regarding this will appear under the commentary on Surah al-Nis-a'.
The Christians said that Jesus was, no doubt, killed on the cross but was brought back to life once again and raised onto the heavens. The verse under reference has refuted this false notion as well. It is stressed here that similar to the Jews who were rejoicing after killing their own man, the Christians fell a victim to the same mistaken identity by believing that it was Jesus who got killed on the Cross, and as such, the Christians too became the victims of mistaken identity. This is obvious from the Qur'anic statement شُبِّهَ لَهُمْ (they were deluded by re-semblance) just like the Jews were deceived by mistaken identity.
As opposed to the view of these two groups, there is the Islamic belief, stated here in this verse and in several other verses clearly, which says that Allah Almighty raised him alive onto the heavens in order to rescue him from the Jews. He was not to be killed and he was not to be crucified. He is in the heavens alive and it will be close to the Day of Judgment when he shall come down from the heavens, lead the Muslims to victory over the Jews, and finally, he will die a natural death.
There is a consensus of the entire Muslim community on this belief. Hafiz ibn Hajr, in his Talkhis al-Habir, has reported this consensus (page 319). This belief, and the consensus of the community on it, stands proved on the authority of several verses of the Holy Qur'an and reports from متواتر mutawatir ahadith transmitted through an unbroken chain of reporting. However, this is not the place for its detailed discussion, and not necessary either. The reason being that scholars of the community have already taken up this question in special books with full clarity giving detailed answers to those who dispute in the Ascension of the Christ. For instance, the Arabic work, ` Aqidatul islam fi Hayati ` Isa (علیہ السلام) by Hujjatu l'Is1am Maulana Sayyid Muhammad Anwar Shah al-Kashmiri, Hayat-e-` Isa (علیہ السلام) (the Life of Jesus) in Urdu by Hadrat Maulana Badr ` Alam Muhajir Madani, Hayat-e-Masih (علیہ السلام) in Urdu by Maulana Sayyid Muhammad Idris and hundreds of other books or essays dealing with this question have been widely published and circulated. While carrying out the orders of his respected teacher, Maulana Sayyid Muhammad Anwar Shah al-Kashmiri, this writer had collected more than one hundred متواتر mutawatir ahadith identified by him which prove in an undeniable manner that Sayyidna ` Isa (علیہ السلام) was raised alive and that he will return close to the Day of Judgment. This collection in book form and entitled, Al-Tasrih bima Tawatara fi Nuzul al-Masih has been recently published from Beirut with marginal notes and commentary by ` Allama ` Abd al-Fattah Abu Ghuddah, a revered scholar of Allepo, Syria.
Hafiz ibn Kathir while explaining the verse وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ of Surah Al-Zukhruf (43:61) has said:
و قد توارت الاحادیث عم رسول اللہ ﷺ انہ اخبر بنزول عیسیٰ (علیہ السلام) قبل یوم القیامۃ اماما عادلاً الخ
There are ahadith from the Holy Prophet ﷺ narrated in an uninterrupted succession, that he proclaimed the coming of ` Isa (علیہ السلام) ، before the Day of Judgment as a just leader.
At this stage I would like to draw the attention of the reader to a point which, if noticed even with a small measure of sanity and justice would leave no room for any doubt regarding this question. The point is that in the eleventh section of Surah 'Al-` Imran, Allah Almighty while referring to past prophets deemed it sufficient to refer to prophets Adam, Nuh, 'Al-Ibrahim and 'Al-` Imran (علیہم السلام) briefly in one single verse. After that, it was in nearly three sections and twenty two verses that refer-ence was made to Sayyidna 'Isa (علیہ السلام) and his family with meticulous detail something which has not been made in that manner even in respect of the Last of the prophets ﷺ to whom the Qur'an was revealed. Note the detailed mention of the grandmother of Jesus (علیہ السلام) ، her pledge, the birth of his mother, her name, her upbringing, the conceiving of Jesus by his mother then the detailed narrative of his birth, followed by the description of what his mother ate and drank, after child birth, her return to the family with the newborn child, their blames and curses, first the gift of eloquence to the newborn as his miracle, then his growing up and call to his people, opposition faced and the help of disciples, the hostile attempts by the Jews to trap and kill him, his being raised alive onto the heavens - then complete details of his additional traits, his looks, physique, dress and its likes - these are accounts which have not been taken up in the whole spectrum of the Qur'an and Hadith in respect of any prophet or messenger with that much of detail. This point is an open invitation to everyone to think as to why did this happen and what was the wisdom behind it.
Even a moment's reflection here makes it clear that the Last of the prophets ﷺ being the final prophet and messenger with no apostle to come after him, took special care to guide his community about conditions that it was going to face right through the Day of Judgment. He therefore, took upon himself to identify those who would be worthy of the community's following. He, as a matter of principle, described them with a profile of their general qualities. There were other blessed people whom he identified by name and emphatically asked the community to follow them. Other than these, he also marked out the astray and the deviating who posed a danger to the faith of the community.
Of the mischief-makers who were to come after the Holy Prophet ﷺ the most notorious was Dajjal (the anti-Christ) the imposter of the Messiah, whose disturbing wickedness was terribly deviation-prone. Therefore, the Prophet ﷺ related many details of his profile, attending conditions and distinguishing traits, so that there remains no room for the community to doubt about his being a mischief monger whenever he appears. Similarly, among the later day religious reformers and power-worthy elders, Sayyidna ` Isa (علیہ السلام) is the most distinguished whom Allah Almighty blessed with the station of prophethood, kept him alive in the heavens to come to the rescue of the Muslim community during the wicked period of Dajjal (anti-Christ) and appointed him to kill Dajjal close to the Day of Judgment. This is why it was deemed necessary that the community should be given the most clear indications of his person and qualities as well, so that no human being remains in doubt while identifying Sayyidna ` Isa (علیہ السلام) when he comes, the second time.
There are many elements of wisdom in this treatment.
Firstly, should the community find it difficult to identify ` Isa (Jesus Christ) (علیہ السلام) the very purpose of his coming will be negated. If the Muslim community will not identify and cooperate with him, how could he help and support them? Secondary, although Sayyidna ` Isa (علیہ السلام) will not come into the world at that time designated as Prophet (علیہ السلام) ، but he would come to lead the Muslim community as the Khalifa (vice-regent) the Holy Prophet ﷺ ، the personal station of prophethood that he has will not be taken from him. Instead, he would be like the governor of a province or state who continues to hold that position even if he has gone out to visit some other province or state for some reason. Therefore, even though he is not as a governor in that province, the office of the governorship has not been ipso facto taken away from him. Similarly, Sayyidna ` Isa (علیہ السلام) will not be without his attribute of prophethood at that time, and the way the rejection of his prophethood was infidelity earlier, so infidelity it shall be at that time. Now the Muslim community which has already nursed and shown its faith in his prophethood as based on the guidance of the Qur'an would fall into the grievous error of rejection, if it fails to recognize him when he comes. So, clarifying his signs and attributes in a greater measure was extremely necessary.
Thirdly, since the event of the coming of Sayyidna ` Isa (علیہ السلام) will take place towards the later years of this mortal world, chances were - given the ambiguity in his marks of identification that some other person could come up with the claim of being Messiah, the son of Mary, in which case, these indicators will serve well to refute and reject any such claim. This is what happened in pre-partition India where Mirza Ghulam Ahmad of Qadian claimed that he was the promised Messiah. The scholars of the Muslim community refuted his claim on the basis of these very much cited indicators.
In short, here and at other places, the very fact of such detailed description concerning Sayyidna ` Isa (علیہ السلام) is in itself indicating that his reappearance is due close to the Day of Judgment and that he would return to the world. This humble writer has taken up this subject in full details in his Urdu treatise entitled مسیح موعود کی پہچان Masih Maw` ud ki pahchan (Identifying the Promised Messiah) which may be consulted for these details.
Và Allah còn lên kế hoạch khác với họ khi Ngài phán bảo với Ysa: Này Ysa, TA sẽ lấy Ngươi lên trời cả linh hồn lẫn thể xác nhưng không phải chết; TA tẩy sạch Ngươi khỏi mọi ô uế mà những kẻ vô đức tin gây hại Ngươi và kéo Ngươi rời xa họ. Vào Ngày Phán Xét, TA sẽ nâng cao những ai đi theo tôn giáo Chân Lý của Ngươi - trong đó có niềm tin vào Muhammad - trên nhóm người phủ nhận Ngươi qua các bằng chứng và niềm kiêu hãnh. Và vào Ngày Tận Thế các ngươi phải trở về trình diện TA để chịu sự xét xử của TA một cách công bằng về những điều các ngươi từng tranh cãi.
Đối với những kẻ phủ nhận Ngươi và những Chân Lý mà Ngươi mang đến, chúng sẽ bị TA (Allah) trừng phạt một cực hình đau đớn ở trần gian bằng việc bị giết, bị bắt làm tù binh, bị xỉ nhục, ... và ở Đời Sau chúng sẽ bị thiêu đốt trong Hỏa Ngục mà không một ai hay thế lực nào có thể can thiệp và cứu vớt chúng khỏi hình phạt đó.
Ceux qui ont mécru en toi et en la vérité que tu leur as apportée, Je leur ferai subir un châtiment terrible dans le bas monde où ils seront massacrés, capturés et humiliés et dans l’au-delà où ils seront suppliciés par le Feu sans qu’ils n’aient de secoureurs qui éloigneront d’eux le châtiment.
"Adapun orang-orang yang kafir, maka akan Aku siksa me-reka dengan siksa yang sangat keras di dunia dan di akhirat, dan mereka tidak memperoleh penolong. Adapun orang-orang yang beriman dan mengerjakan amalan-amalan yang shalih, maka Allah akan memberikan kepada mereka dengan sempurna pahala amalan-amalan mereka; dan Allah tidak menyukai orang-orang yang zhalim." (Ali Imran: 56-57).
(56-57) Balasan (dalam ayat) ini bersifat umum atas semua orang yang bersifat seperti itu dari seluruh pemeluk agama-agama dahulu. Kemudian ketika diutusnya penghulu para Rasul dan penutup para Nabi di mana syariatnya menghapus seluruh syariat terdahulu dan agamanya menghapus seluruh agama-agama ter-dahulu, maka barangsiapa yang berpegang pada selain agama tersebut, maka ia termasuk orang-orang yang celaka.
Sequence
In the previous verse (56), it was said that Allah will be the final judge and decision-maker in what they used to differ in between them-selves. This verse describes that decision.
Commentary
Are the sufferings of this world beneficial for the next life?
The words "I shall punish them in this world and in the Hereafter" in verse 56 may create a little doubt. Since the statement here relates to the Judgment to be pronounced on the Last Day, how can the statement -'I shall punish them in this world and in the hereafter`- be explained as this world of ours would not exist at that time and even though it exists today, but the Judgment is to be given on the Day of Resurrection?
This difficulty can be resolved by turning to an analogy. This saying is similar to the saying of a judge to a culprit -'Right now I am sending you to the jail for a year; if you misbehave there, I shall make it for two years'- which simply means that those two years will be counted from the day the punishment is being awarded. Based on this, it is certain that following any misbehaviour the two-year punishment will become effective. So, given the misconduct, the validity of this whole will regulate itself for one more year as 'add-on'.
The same applies here as the punishment in the world has already been given; now the punishment of the Hereafter will be added on and the sum-total will be finally executed on the Last Day, that is, having been punished in the world will not serve as expiation for the punishment of the Hereafter. This is contrary to the condition of believers who, when struck by suffering in the mortal world, have their sins forgiven and find the punishment due in the Hereafter lightened or warded off. For this reason, a hint to this effect has been made in لَا يُحِبُّ الظَّالِمِي and Allah does not like transgressors -v. 57), that is, believers are dear because of their belief and the beloved ones are always treated in such a manner. The disbelievers are detested because of their disbelief and those detested do not receive such treatment. (Bayan a1-Qur'an)
Adapun orang-orang yang kafir terhadapmu dan terhadap kebenaran yang engkau bawa kepada mereka maka Aku akan menyiksa mereka dengan siksa yang berat di dunia dalam bentuk pembunuhan, penawanan, penistaan dan semisalnya, dan di akhirat dalam bentuk bentuk azab neraka. Sungguh, mereka tidak memiliki penolong yang dapat melindungi mereka dari azab tersebut.
Seni ve kendilerine getirdiğin hakkı inkâr edenler var ya, onları dünyada öldürme, esir alma ve aşağılama ile şiddetli bir azaba uğratacağım. Ahirette ise onları cehennem azabına uğratacağım. Onlardan azabı savacak bir yardımcıları da olmayacak.
As for those who disbelieved you and the truth you brought to them, I will punish them severely in the world by making them suffer being killed, imprisoned and disgraced; and in the Afterlife, I will punish them in the fire of Hell. They will have no one to help them against the punishment.
A aquellos que no han creído en ti y en el mensaje que les trajiste, les haré sufrir un castigo terrible en este mundo donde serán humillados, y en el Más Allá donde sufrirán el suplicio del Fuego. No tendrán a nadie que los salve del castigo.
Per quanto riguarda coloro che non hanno creduto in te e alla verità che hai loro rivelato, li punirò con una grande punizione, in questo mondo, tramite l'uccisione, la prigionia, l'umiliazione ed altro, e nell'Aldilà con la tortura del Fuoco, e non avranno intercessore che possa salvarli dalla punizione.
Ngunit tungkol sa mga tumangging sumampalataya sa iyo at sa katotohanang inihatid mo sa kanila, pagdurusahin Ko sila ng isang pagdurusang matindi sa Mundo sa pamamagitan ng pagkapatay, pagkabihag, pagkaaba, at iba pa; at sa Kabilang-buhay sa pamamagitan ng pagdurusa sa Impiyerno. Walang ukol sa kanila na mga tagapag-adyang magsasanggalang sa kanila sa pagdurusa."
56- Kafirlere dünyada da âhirette de şiddetli bir azapla azap edeceğim. Onların hiçbir yardımcıları da olmayacaktır.
57- İman edip salih ameller işleyenlere gelince Allah onların ecirlerini eksiksiz verecektir. Allah zalimleri sevmez.
56-57. Bu, söz konusu niteliklere sahip olan geçmiş din mensuplarının tümü hakkında genel bir cezadır. Yüce Allah peygamberlerin efendisi ve sonuncusunu peygamber olarak gönderip onun risaleti bütün risaletleri, dini bütün dinleri nesh ettikten sonra ise artık bu dinden başkasına sarılan kimseler helâk edilenlerden olur.
Što se tiče onih koji ne vjeruju u tebe i u istinu sa kojom si im došao, Ja ću ih žestoko kazniti na dunjaluku kroz ubijanje u ratu, zarobljavanje i ponižavanje, i na ahiretu uvođenjem u džehennemsku vatru, i neće imati nekoga ko bi kaznu od njih odagnao.
Što se tiče onih koji vjeruju u tebe i u istinu sa kojom si im došao, i rade dobra djela, poput namaza, zekata, posta, održavanja rodbinskih veza i drugih dobrih djela, Allah će ih potpuno nagraditi za njihova djela. Ovo obećanje Isaovim sljedbenicima bilo je prije Muhammedovog, sallallahu alejhi ve sellem, poslanstva, koje je sam Isa najavio. Allah ne voli zulumćare, a najveći zulumćari su oni koji Allahu širk čine i Njegove poslanike utjeruju u laž.
Mentre coloro che hanno creduto in te e alla verità che hai loro rivelato, ed hanno compiuto il bene tramite la preghiera, la Zakēt e il digiuno, preservando i rapporti ed altro, in verità Allāh concederà loro una completa ricompensa, senza far mancare nulla. E questo racconto riguarda coloro che hanno seguito Al' Messīħ prima che venne inviato Muħammed, pace e benedizione di Allāh su di loro, il cui arrivo venne annunciato dallo stesso Al' Messīħ; e Allāh non ama gli ingiusti, e tra le più grandi ingiustizie vi è associare altri ad Allāh l'Altissimo e rinnegare i Suoi messaggeri.
Đối với những người có đức tin nơi Ngươi và cả Chân Lý mà Người mang đến, họ ngoan đạo qua các mặt Salah, Zakat, nhịn chay, hàn gắn tình dòng tộc ... chắc chắn sẽ được Allah ban thưởng trọng hậu, đầy đủ không thiếu sót bất cứ điều gì. Lời này là về những ai đi theo Masih Ysa trước sứ mạng của Muhammad mà Ysa đã từng báo tin mừng cho tín đồ của Người. Quả thật, Allah không yêu thương đám người bất công, và sự bất công lớn nhất là Shirk (tổ hợp với Allah trong thờ phượng) và phủ nhận sứ mạng của các Thiên Sứ.
Quant à ceux qui auront cru en toi et en la vérité que tu leur as apportée, en plus d’avoir accompli de bonnes œuvres comme la prière, l’aumône légale, le jeûne et l'entretien des liens de parenté, Allah leur accordera une récompense complète pour leurs œuvres sans rien en retrancher. Ceci concerne les disciples de Jésus avant l’envoi du Prophète Muħammad dont la venue a été annoncée par Jésus lui-même. Allah n’aime pas les injustes. Or l’une des pires injustices et d’associer des divinités à Allah et de démentir Ses messagers.
Hinggil sa mga sumampalataya sa iyo at sa katotohanan na inihatid mo sa kanila at gumawa ng mga maayos gaya ng pagdarasal, [pagbibigay ng] zakāh, pag-aayuno, pakikipag-ugnayan sa kaanak, at iba pa, tunay na si Allāh ay magbibigay sa kanila ng gantimpala sa mga gawa nila nang lubos na walang ibinabawas mula sa mga ito na anuman. Ang pag-uusap na ito tungkol sa mga tagasunod ni Kristo ay bago ng pagpapadala kay Propeta Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – na ibinalita ni Kristo mismo. Si Allāh ay hindi umiibig sa mga tagalabag sa katarungan. Kabilang sa pinakamabigat na paglabag sa katarungan ang pagtatambal kay Allāh – pagkataas-taas Siya – ang pagpapasinungaling sa mga sugo Niya.
Respecto a aquellos que creyeron en ti y en la verdad que has traído, y hayan realizado además buenas obras como la oración, la caridad, el ayuno y el cuidado de los lazos familiares, Al-lah les reconocerá una recompensa completa por sus obras sin quitar nada. Esto concierne a los discípulos de Jesús antes de la llegada del profeta Mujámmad r, cuya venida fue anunciada por Jesús u mismo. Al-lah no ama a los injustos. Sin embargo, una de las peores injusticias es adorar falsos ídolos y desmentir a los mensajeros de Al-lah.
Adapun orang-orang yang beriman kepadamu dan kepada kebenaran yang engkau bawa kepada mereka dan mereka mau melaksanakan amal saleh, seperti salat, zakat, puasa, menjalin persaudaraan dan lain-lain maka Allah akan memberi mereka ganjaran atas amal perbuatan itu secara sempurna, tanpa ada pengurangan sedikit pun."
Pembicaraan tentang para pengikut Isa Almasih ini adalah sebelum pengutusan Nabi Muhammad -ṣallallāhu 'alaihi wa sallam- yang telah dikabarkan sendiri oleh Almasih. Sungguh, Allah tidak menyukai orang-orang yang zalim. Salah satu kezaliman yang paling besar ialah menyekutukan Allah -Ta'ālā- dan mendustakan para rasul-Nya.
Sana ve senin kendilerine getirdiğin hakka iman edip; namaz, zekât, oruç, sıla-i rahim ve diğer salih amelleri işleyenlere gelince, Allah onlara amellerinin sevaplarından hiçbir şey eksiltmeksizin tam olarak verecektir. Bu söz, gönderileceğini bizzat Mesih'in müjdelediği Muhammed -sallallahu aleyhi ve sellem-'in peygamber olarak gelmesinden önce Mesih İsa -aleyhisselam-'a tabi olanlar hakkındadır. Allah, zalimleri asla sevmez. Allah Teâlâ'ya ortak koşmak ve O'nun resullerini yalanlamak zulmün en büyüklerindendir.
As for those who had faith in you and the truth that you brought to them, and did good actions (such as prayer, charity, fasting, keeping family relations, etc.), then Allah will give them the reward of their actions in full without any reduction. This refers to the followers of the Messiah before the coming of the Prophet Muhammad (peace be upon him), whose coming was confirmed by the Messiah himself. Allah does not love those who do wrong and the greatest wrong is to ascribe partners to Allah and to disbelieve His messengers.
Kisah tentang Isa yang telah Kami bacakan kepadamu itu adalah bagian dari tanda-tanda nyata yang menunjukkan kebenaran wahyu (Al-Qur`ān) yang diturunkan kepadamu dan Al-Qur`ān itu adalah peringatan bagi orang-orang yang bertakwa dan merupakan sesuatu yang muḥkam (pasti) yang tidak disusupi kebatilan.
Jesus Christ was born into the Jewish community, but the Jews did not affirm his prophethood. Instead, they made out a false case against him and took him to the Roman court in Palestine. The court decreed to have him crucified, but God saved him and the Roman soldiers crucified another person who resembled Christ, taking him to be Christ. To punish this crime of the Jews, God decreed that the believers in Jesus Christ, would forever, till Doomsday, have dominion over the Jewish people. This is what was decreed by God for this world. The Hereafter however, is a different matter.
Esto que te relatamos acerca de la historia de Jesús u cuenta como parte de los milagros claros que demuestran la autenticidad de lo que te ha sido revelado. Es, además, un recordatorio, sin fallas ni falsedades, para los piadosos.
Ovo što ti kazujemo o Isau, alejhis-selam, jesu jasni dokazi koji ukazuju na istinitost i ispravnost onoga što ti je objavljeno, što predstavlja opomenu od koje će se okoristiti bogobojazni, i istinu kojoj ni s jedne strane ne može prići laž.
This account of Jesus which is recited to you is a clear sign indicating the truth of what was revealed to you. It is a perfect message for those who are mindful of Allah, as it contains nothing false.
Ce que Nous te récitons au sujet de l’histoire de Jésus compte au nombre des signes clairs qui démontrent l’authenticité de ce qui t’a été révélé. C’est aussi un rappel sans faille à l’attention des pieux qui ne contient rien de faux.
Ang binibigkas Naming iyon sa iyo mula sa ulat ka kay Jesus – sumakanya ang pagbati ng kapayapaan – ay kabilang sa mga palatandaang maliwanag na nagpapatunay sa katumpakan ng pinababa sa iyo. Ito ay isang paalaala para sa mga tagapangilag magkasala, na isang tahasang nauunawaan na hindi nadadatnan ng kabulaanan.
Những gì mà TA (Allah) đọc cho Ngươi (Muhammad) từ thông tin về Ysa là những lời phán minh bạch khẳng định sự thực về những gì được mặc khải cho Ngươi, và đó cũng là lời nhắn nhở dành cho những người biết kính sợ một cách chuẩn xác không hề có chút ngụy tạo.
58- Bunlar sana okuduğumuz âyetlerden ve hikmet dolu zikirdendir.
58. Yani öncekilerin ve sonrakilerin haberlerinin, peygamberlerin ve rasûllerin haberlerinin yer aldığı bu yüce Kur’ân-ı Kerîm, Allah’ın apaçık âyetleridir. Kulların gerek duydukları her şeyi açıklayıp öğüt veren odur. Bu Kitap hikmet dolu, muhkem, haberleri dosdoğrudur ve hükümlerin en güzelini ihtiva eder.
Ciò è parte delle notizie e dei segni evidenti riguardanti ‘‘Īsā, pace a lui, di cui Noi ti informiamo, a conferma di ciò che ti abbiamo rivelato, ed è un monito rivolto ai timorati, impenetrabile alla falsità.
"Demikianlah (kisah 'Isa), Kami membacakannya kepada kamu sebagian dari bukti-bukti (kerasulannya) dan (membacakan) al-Qur`an yang penuh hikmah." (Ali Imran: 58).
(58) Maksudnya, al-Qur`an yang agung ini yang di dalam-nya terdapat kisah orang-orang terdahulu dan yang datang bela-kangan (nanti), para Nabi dan Rasul merupakan ayat-ayat Allah yang jelas. Dan al-Qur`an selalu mengingatkan manusia pada setiap perbuatan mereka, Dia adalah pemutus perkara yang bijaksana dan kisah-kisah yang benar, serta hukum-hukum yang baik.
Sana İsa -aleyhisselam-'ın haberinden okuduklarımız, senin üzerine indirilenlerin doğruluğuna delalet eden apaçık alametlerdendir. O, Allah'tan hakkıyla sakınanlar için bir hatırlatmadır. Batılın kendisine ulaşamayacağı muhkem bir zikirdir.
"Sesungguhnya permisalan (penciptaan) Isa di sisi Allah, adalah seperti (penciptaan) Adam. Allah menciptakan Adam dari tanah, kemudian Allah berfirman kepadanya, 'Jadilah' (seorang manusia), maka jadilah dia. (Apa yang telah Kami ceritakan itu), itulah yang benar, yang datang dari Tuhanmu, karena itu jangan-lah kamu termasuk orang-orang yang ragu-ragu. Siapa yang mem-bantahmu tentang kisah Isa sesudah datang ilmu (yang meyakin-kan kamu), maka katakanlah (kepadanya), 'Marilah kita memang-gil anak-anak kami dan anak-anak kamu, istri-istri kami dan istri-istri kamu, diri kami dan diri kamu; kemudian marilah kita bermubahalah kepada Allah dan kita minta supaya laknat Allah ditimpakan kepada orang-orang yang dusta.' Sesungguhnya ini adalah kisah yang benar, dan tidak ada tuhan (yang berhak di-sembah) melainkan Allah; dan sesungguhnya Allah, Dia-lah Yang Mahaperkasa lagi Mahabijaksana. Kemudian jika mereka berpa-ling (dari kebenaran), maka sesungguhnya Allah Maha Mengetahui orang-orang yang berbuat kerusakan." (Ali Imran: 59-63).[3]
(59-62) Ketika Allah memberitakan tentang kisah Maryam dan Nabi Isa, dan berita tersebut adalah suatu kebenaran, dan bah-wasanya beliau adalah seorang hamba yang telah diberikan oleh Allah karunia atasnya, dan bahwa barangsiapa yang menduga bahwa ada suatu sifat ketuhanan padanya, maka sesungguhnya ia telah berdusta terhadap Allah تعالى, ia telah mendustai seluruh nabi-nabiNya dan mendustai Isa عليه السلام. Sesungguhnya syubhat yang terjangkit pada orang yang menjadikan beliau itu sebagai tuhan (yang disembah) adalah syubhat yang sangat batil. Sekiranya ada sedikit saja kebenaran dalam hal itu, maka pastilah Nabi Adam عليه السلام lebih berhak dikultuskan sebagai tuhan, karena beliau diciptakan tanpa ayah dan ibu. Tapi sekalipun demikian, seluruh manusia bersepakat bahwasanya beliau itu adalah seorang hamba di antara hamba-hamba Allah تعالى, maka klaim ketuhanan Isa عليه السلام yang di-dasari oleh penciptaannya hanya dengan seorang ibu tanpa ayah merupakan klaim yang paling batil dari tuduhan-tuduhan yang ada. Inilah yang haq, yang tidak ada keraguan padanya yaitu bahwa Isa عليه السلام itu adalah sebagaimana yang beliau sendiri katakan tentang dirinya,
﴾ مَا قُلۡتُ لَهُمۡ إِلَّا مَآ أَمَرۡتَنِي بِهِۦٓ أَنِ ٱعۡبُدُواْ ٱللَّهَ رَبِّي وَرَبَّكُمۡۚ ﴿
"Aku tidak pernah mengatakan kepada mereka kecuali apa yang Engkau perintahkan kepadaku (mengatakan)nya yaitu, 'Sembahlah Allah, Rabbku dan Rabbmu'." (Al-Ma`idah: 117).
Datang kepada Nabi ﷺ delegasi kaum Nasrani daerah Najran[4] di mana mereka bersikeras (ngotot) dalam kebatilan mereka setelah Nabi ﷺ menegakkan atas mereka hujjah-hujjah dan keterangan yang jelas bahwasanya Isa عليه السلام itu adalah seorang hamba Allah dan RasulNya di mana mereka meyakini ketuhanannya. Sikap keras kepala mereka telah sampai pada titik di mana Allah memerintah-kan kepada beliau agar menantang mereka untuk bermubahalah karena sesungguhnya kebenaran itu telah jelas bagi mereka, akan tetapi kedurhakaan dan fanatisme telah menghalangi mereka dari menerima kebenaran tersebut. Maka Rasulullah ﷺ menantang me-reka untuk bermubahalah di mana mereka menghadirkan keluarga dan anak-anak mereka dan beliau pun menghadirkan keluarga dan anak-anak beliau kemudian mereka semua berdoa kepada Allah تعالى agar menurunkan siksa dan laknatNya atas orang-orang yang berdusta. Kemudian mereka mengadakan musyawarah dahulu apakah mereka menerima tantangan itu, dan akhirnya keputusan mereka sepakat untuk tidak akan meladeni tantangan tersebut karena mereka yakin bahwa beliau itu adalah benar-benar Nabi Allah dan bahwa apabila mereka menerima tantangan itu, pastilah mereka beserta keluarga dan anak-anak mereka akan celaka, maka akhirnya mereka meminta perjanjian damai dengan beliau dengan memberikan kepada beliau bayaran jizyah, lalu Rasulullah ﷺ me-nerima keputusan mereka tersebut dan tidak mengusir mereka, karena maksud yang diinginkan telah terpenuhi yaitu jelasnya kebenaran. Tampak jelaslah kedurhakaan mereka di mana mereka bersikeras untuk tidak menerima tantangan tersebut, dan hal itu menjelaskan bahwa mereka itu adalah orang-orang yang zhalim.
Oleh karena itulah Allah berfirman, ﴾ إِنَّ هَٰذَا لَهُوَ ٱلۡقَصَصُ ٱلۡحَقُّۚ ﴿ "Se-sungguhnya ini adalah kisah yang benar," yaitu kisah yang tidak ada keraguan padanya. ﴾ وَإِنَّ ٱللَّهَ لَهُوَ ٱلۡعَزِيزُ ﴿ "Dan sesungguhnya Allah, Dia-lah Yang Mahaperkasa," yakni, yang dengan kekuasaan dan kekuatan-Nya menguasai seluruh makhluk yang tunduk patuh kepadaNya dari penghuni langit dan bumi. Dan bersama itu, Dia ﴾ ٱلۡحَكِيمُ ﴿ "Mahabijaksana" Yang meletakkan segala sesuatu pada tempatnya dan menempatkannya pada posisinya yang tepat.
Allah katında İsa -aleyhisselam-'ın yaratılış örneği Âdem’in annesiz ve babasız olarak topraktan yaratılması gibidir. Allah, ona (Âdem'e): "Ol!" dedi, o da Allah Teâlâ'nın dilediği gibi oluverdi. İsa, babasız bir şekilde yaratıldığı halde nasıl olur da delilsiz bir şekilde onun ilah olduğunu iddia ederler. Hâlbuki onlar, Âdem'in babasız ve annesiz olarak yaratılmış olmasıyla beraber onun beşer olduğunu kabul ediyorlardı.
The event of Mubahala and the refutation of heretics.
The background of these verses is that the Holy Prophet ﷺ ultimatum to the Christians of Najran which included three options in the order given below:
1. Accept Islam, or
2. Pay jizya جزیہ (a levy on free non-Muslims under Muslim rule), or
3. Get ready for a war.
After mutual consultation, the Christians sent a delegation to the Holy Prophet ﷺ consisting of Shurahbil ` Abdullah b. Shurahbil and Jabbar ibn Fayd to the Holy Prophet ﷺ ۔ They came and began their talks on religious issues. When they, in their effort to prove the godhood of Jesus (علیہ السلام) ، took their debate to the extremes of dispute, that was the moment this verse of Mubahala was revealed. Thereupon, the Holy Prophet ﷺ invited the Christians to join in the Mubahala confrontation (a form of resolving disputes by praying to Allah, the details of which shall shortly be discussed) and quite readily, he himself came out with Sayyidah Fatimah ؓ Sayyidna Ali ؓ and their sons, Hasan and Husain ؓ along with him all set for the مُباھلہ Mubahalah. Looking at this, Shurahbil said to his two comrades: 'Look, you already know that he is a prophet of Allah and getting into a Mubahalah confrontation with a prophet means certain death and destruction for us. So find out some other way to get out of this fix.' His comrades asked him as to what he thought it could be. Shurahbil said: 'I think the best solution is to opt for a truce as advised by the prophet'. So, on this everybody agreed. As a result, the Holy Prophet ﷺ made peace by fixing a levy on them which was accepted by them as well. (Tafsir ibn Kathir).
Para Al-lah, la creación de Jesús es semejante a la creación de Adán a partir del polvo, sin progenitor ni progenitora, sino solamente con la palabra de Al-lah “Kun” (sé), y fue como Al-lah lo quiso. ¿Cómo pretenden entonces que es un dios con el argumento de que fue creado sin padre, cuando admiten que Adán es un ser humano aunque él también fue creado sin padre ni madre?
The Christians believe that Christ is the son of God, and that he is different from all other human beings. Since his very birth was quite exceptional in that he had no father, how could he be a human being like any other? They hold that his uncommon birth itself shows that he was not the son of man but of God. But this contention can be shown to be invalid by comparing the birth of Christ with the birth of the first man. (All of us, the Christians too, believe that Adam was the first man.) He was not born in the normal way, i.e. having a father and mother, but came into existence directly by God’s command. Then when Adam, born without a father, is not God’s son, how could Jesus Christ, who was also born without a father, be the son of God?
With Allah, the example of the creation of Jesus (peace be upon him) is like the creation of Adam, who was born from dust without a father or mother. Allah simply said to him: Become a man. And he became as Allah willed. How do you then assume that Jesus is a god on the basis that he has no father when you accept that Adam is human despite his having no father or mother?
The Similarities Between the Creation of Adam and the Creation of `Isa
Allah said,
إِنَّ مَثَلَ عِيسَى عِندَ اللَّهِ
(Verily, the likeness of `Isa before Allah) regarding Allah's ability, since He created him without a father,
كَمَثَلِ ءَادَمَ
(is the likeness of Adam), for Allah created Adam without a father or a mother. Rather,
خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ
(He created him from dust, then (He) said to him: "Be!" and he was.)
Therefore, He Who created Adam without a father or a mother is able to create `Isa, as well, without a father. If the claim is made that `Isa is Allah's son because he was created without a father, then the same claim befits Adam even more. However, since such a claim regarding Adam is obviously false, then making the same claim about `Isa is even more false.
Furthermore, by mentioning these facts, Allah emphasizes His ability, by creating Adam without a male or female, Hawa' from a male without a female, and `Isa from a mother without a father, compared to His creating the rest of creation from male and female. This is why Allah said in Surah Maryam,
وَلِنَجْعَلَهُ ءَايَةً لِّلْنَّاسِ
(And We made him a sign for mankind) 19: 21.
Allah said in this Ayah,
الْحَقُّ مِن رَّبِّكَ فَلاَ تَكُنْ مِّن الْمُمْتَرِينَ
((This is) the truth from your Lord, so be not of those who doubt.) meaning, this is the only true story about `Isa, and what is beyond truth save falsehood Allah next commands His Messenger to call those who defy the truth, regarding `Isa, to the Mubahalah (the curse).
The Challenge to the Mubahalah
فَمَنْ حَآجَّكَ فِيهِ مِن بَعْدِ مَا جَآءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْاْ نَدْعُ أَبْنَآءَنَا وَأَبْنَآءَكُمْ وَنِسَآءَنَا وَنِسَآءَكُمْ وَأَنفُسَنَا وأَنفُسَكُمْ
(Then whoever disputes with you concerning him after the knowledge that has come to you, say: "Come, let us call our sons and your sons, our women and your women, ourselves and yourselves") for the Mubahalah,
ثُمَّ نَبْتَهِلْ
(then we pray), supplicate,
فَنَجْعَل لَّعْنَتُ اللَّهِ عَلَى الْكَـذِبِينَ
(and we invoke Allah's curse upon the liars) among the two of us.
The reason for the call to Mubahalah and the revelation of the Ayat from the beginning of this Surah until here, is that a delegation from the Christians of Najran (in Yemen) came to Al-Madinah to argue about `Isa, claiming that he was divine and the son of Allah. Allah sent down the beginning of this Surah until here, to refute their claims, as Imam Muhammad bin Ishaq bin Yasar and other scholars stated.
Muhammad bin Ishaq bin Yasar said in his famous Sirah, "The delegation of Christians from Najran came to the Messenger of Allah ﷺ . The delegation consisted of sixty horsemen, including fourteen of their chiefs who make decisions. These men were Al-`Aqib, also known as `Abdul-Masih, As-Sayyid, also known as Al-Ayham, Abu Harithah bin `Alqamah, of the family of Bakr bin Wa`il and Uways bin Al-Harith. They also included, Zayd, Qays, Yazid, Nabih, Khuwaylid, `Amr, Khalid, `Abdullah and Yuhannas. Three of these men were chiefs of this delegation, Al-`Aqib, their leader and to whom they referred for advice and decision; As-Sayyid, their scholar and leader in journeys and social gatherings; and Abu Harithah bin `Alqamah, their patriarch, priest and religious leader. Abu Harithah was an Arab man from the family of Bakr bin Wa`il, but when he embraced Christianity, the Romans and their kings honored him and built churches for him (or in his honor). They also supported him financially and gave him servants, because they knew how firm his faith in their religion was." Abu Harithah knew the description of the Messenger of Allah ﷺ from what he read in earlier divine Books. However, his otherwise ignorance led him to insist on remaining a Christian, because he was honored and had a high position with the Christians. Ibn Ishaq said, "Muhammad bin Ja`far bin Az-Zubayr said that, `The (Najran) delegation came to the Messenger of Allah ﷺ in Al-Madinah, entered his Masjid wearing robes and garments, after the Prophet had prayed the `Asr prayer. They accompanied a caravan of camels led by Bani Al-Harith bin Ka`b. The Companions of the Messenger of Allah ﷺ who saw them said that they never saw a delegation like them after that... Then Abu Harithah bin `Alqamah and Al-`Aqib `Abdul-Masih or As-Sayyid Al-Ayham spoke to the Messenger of Allah ﷺ, and they were Christians like the king (Roman King). However, they disagreed about `Isa; some of them said, `He is Allah,' while some said, `He is the son of Allah,' and some others said, `He is one of a trinity.' Allah is far from what they attribute to Him."
Indeed, these are the creeds of the Christians. They claim that `Isa is God, since he brought the dead back to life, healed blindness, leprosy and various illnesses, told about matters of the future, created the shape of birds and blew life into them, bringing them to life. However, all these miracles occurred by Allah's leave, so that `Isa would be a sign from Allah for people.
They also claim that `Isa is the son of Allah, since he did not have a father and he spoke when he was in the cradle, a miracle which had not occurred by any among the Children of Adam before him, so they claim. They also claim that `Isa is one of a trinity, because Allah would say, `We did, command, create and demand.' They said, `If Allah were one, he would have said, `I did, command, create and decide.' This is why they claim that `Isa and Allah are one (Trinity). Allah is far from what they attribute to Him, and we should mention that the Qur'an refuted all these false Christian claims.
Ibn Ishaq continued, "When these Ayat came to the Messenger from Allah ﷺ, thus judging between him and the People of the Book, Allah also commanded the Prophet to call them to the Mubahalah if they still refused the truth. The Prophet called them to the Mubahalah. They said, `O Abu Al-Qasim! Let us think about this matter and get back to you with our decision to what we want to do.' They left the Prophet and conferred with Al-`Aqib, to whom they referred to for advice. They said to him, `O `Abdul-Masih! What is your advice' He said, `By Allah, O Christian fellows! You know that Muhammad is a Messenger and that he brought you the final word regarding your fellow (`Isa). You also know that no Prophet conducted Mubahalah with any people, and the old persons among them remained safe and the young people grew up. Indeed, it will be the end of you if you do it. If you have already decided that you will remain in your religion and your creed regarding your fellow (`Isa), then conduct a treaty with the man (Muhammad) and go back to your land.' They came to the Prophet and said, `O Abu Al-Qasim! We decided that we cannot do Mubahalah with you and that you remain on your religion, while we remain on our religion. However, send with us a man from your Companions whom you are pleased with to judge between us regarding our monetary disputes, for you are acceptable to us in this regard."'
Al-Bukhari recorded that Hudhayfah said, "Al-`Aqib and As-Sayyid, two leaders from Najran, came to the Messenger of Allah ﷺ seeking to invoke Allah for curses (against whoever is unjust among them), and one of them said to the other, `Let us not do that. By Allah, if he were truly a Prophet and we invoke Allah for curses, we and our offspring shall never succeed afterwards.' So they said, `We will give you what you asked and send a trusted man with us, just a trusted man.' The Messenger of Allah ﷺ said;
«لَأَبْعَثَنَّ مَعَكُمْ رَجُلًا أَمِينًا حَقَّ أَمِين»
فاستشرف لها أصحاب رسول اللهصلى الله عليه وسلّم، فقال:
«قُمْ يَا أَبَا عُبَيْدَةَ بْنَ الْجَرَّاح»
فلما قام، قال رسول اللهصلى الله عليه وسلّم:
«هَذَا أَمِينُ هذِهِ الْأُمَّة»
("Verily, I will send a trusted man with you, a truly trustworthy man." The Companions of the Messenger of Allah ﷺ all felt eager to be that man. The Messenger said, "O Abu `Ubaydah bin Al-Jarrah! Stand up." When Abu `Ubaydah stood up, the Messenger of Allah ﷺ said, "This is the trustee of this Ummah."')
Al-Bukhari recorded that Anas said that the Messenger of Allah ﷺ said on another occasion,
«لِكُلِّ أُمَّةٍ أَمِينٌ، وَأَمِينُ هذِهِ الْأُمَّةِ أَبُو عُبَيْدَةَ بْنُ الْجَرَّاح»
(Every Ummah has a trustee, and the trustee of this Ummah is Abu `Ubaydah bin Al-Jarrah.)
Imam Ahmad recorded that Ibn `Abbas said, "Abu Jahl, may Allah curse him, said, `If I see Muhammad praying next to the Ka`bah, I will step on his neck.' The Prophet later said,
«لَوْ فَعَلَ لَأَخَذَتْهُ الْمَلَائِكَةُ عِيَانًا، ولو أن اليهود تمنوا الموت لماتوا، ورأوا مقاعدهم من النار، ولو خرج الذين يباهلون رسول اللهصلى الله عليه وسلّم لرجعوا لا يجدون مالًا ولا أهلًا»
(Had he tried to do it, the angels would have taken him publicly. Had the Jews wished for death, they would have perished and would have seen their seats in the Fire. Had those who sought Mubahalah with the Messenger of Allah ﷺ, went ahead with it, they would not have found estates or families when they returned home)." Al-Bukhari, At-Tirmidhi and An-Nasa'i also recorded this Hadith, which At-Tirmidhi graded Hasan Sahih.
Allah then said,
إِنَّ هَـذَا لَهُوَ الْقَصَصُ الْحَقُّ
(Verily, this is the true narrative) meaning, what we narrated to you, O Muhammad, about `Isa is the plain truth that cannot be avoided,
وَمَا مِنْ إِلَـهٍ إِلاَّ اللَّهُ وَإِنَّ اللَّهَ لَهُوَ الْعَزِيزُ الْحَكِيمُفَإِن تَوَلَّوْاْ
(and none has the right to be worshipped but Allah. And indeed, Allah is the All-Mighty, the All-Wise. And if they turn away,) by abandoning this truth,
فَإِنَّ اللَّهَ عَلِيمٌ بِالْمُفْسِدِينَ
(then surely, Allah is All-Aware of those who do mischief.) for those who abandon the truth for falsehood commit mischief, and Allah has full knowledge of them and will subject them to the worst punishment. Verily, Allah is able to control everything, all praise and thanks are due to Him, and we seek refuge with Him from His revenge.
Sesungguhnya penciptaan Isa -'alaihissalām- itu bagi Allah sama seperti penciptaan Adam yang diciptakan dari tanah, tanpa ayah dan tanpa ibu. Allah hanya berfirman kepadanya, “Jadilah kamu manusia!” maka jadilah ia seperti apa yang dikehendaki-Nya. Jadi, bagaimana mungkin kamu menganggap dia (Isa) sebagai tuhan dengan alasan bahwa dia diciptakan tanpa ayah. Sementara mereka mengakui bahwa Adam adalah manusia biasa. Padahal Adam diciptakan tanpa ayah dan tanpa ibu?!
In verità, la creazione di Īsā, presso Allāh, è simile alla creazione di Adamo, creato a partire dalla terra, senza padre né madre; in effetti, Allāh disse: "Sii un umano", ed egli fu come l'Altissimo volle. Come pretendono che egli sia un dio, giustificandolo col fatto che non abbia un padre? Eppure leggono che Adamo è un essere umano, nonostante il fatto che nacque senza padre né madre.
Tunay na ang paghahalintulad sa pagkalikha kay Jesus – sumakanya ang pagbati ng kapayapaan – sa ganang kay Allāh ay gaya ng paghahalintulad sa pagkalikha kay Adan mula sa alabok, nang walang ama ni ina. Nagsabi lamang si Allāh dito: "Maging isang tao ka," saka nangyari ito gaya ng ninais Niya – pagkataas-taas Siya. Kaya papaanong nag-aakala sila na si Jesus ay isang diyos dahil sa katwirang ito ay nilikha nang walang ama samantalang sila ay umaamin naman na si Adan ay isang tao gayong ito ay nilikha nang walang ama ni ina?
Stvaranje Isaa, alejhis-selam, je za Allaha kao i stvaranje Adema, kojeg je stvorio od zemlje, bez oca i majke. Samo je rekao: "Budi čovjek", i on je bio ono što je Allah htio. Kako misle da je on Bog, zato što je stvoren bez oca, a potvrđuju da je Adem čovjek, iako je stvoren i bez oca i bez majke?
59- Doğrusu Allah katında İsa’nın durumu Âdem’in durumu gibidir: Onu topraktan yarattı, sonra ona: Ol, dedi, o da oluverdi.
60- Bu (anlatılanlar) Rabbinden gelen haktır. Öyle ise şüphe edenlerden olma.
61- Sana gelen ilimden sonra artık kim seninle onun hakkında çekişirse de ki: “Gelin, hem siz hem biz, oğullarımızı ve oğullarınızı, kadınlarımızı ve kadınlarınızı çağıralım. Sonra niyaz edelim de Allah’ın lanetinin yalan söyleyenlerin üzerine olmasını isteyelim.
62- İşte doğru olan kıssa budur. Allah’tan başka (hak) ilâh yoktur ve şüphesiz Allah Azîzdir, Hakîmdir.
63- Artık yüz çevirirlerse (bilsinler ki) şüphesiz Allah fesatçıları çok iyi bilendir.
59. Yüce Allah Meryem ile İsa’nın kıssasını ve onların gerçek haberlerini söz konusu edip İsa’nın Allah’ın kendisine nimet ihsan ettiği bir kulu olduğunu belirttikten sonra, İsa’nın ulûhiyetini iddia eden kimselerin, Allah’a karşı yalan ve iftira düzüp bütün peygamberleri ve İsa’yı yalanlamış olacağını zikretmiştir. Çünkü İsa’yı ilâh edinen kimselerin bu konudaki şüpheleri batıl bir şüphedir. Eğer bu şüphenin haklı bir yönü olsaydı Âdem, ilah olmaya ondan daha layık olurdu. Çünkü Adem hem annesiz, hem de babasız yaratılmıştır. Bununla birlikte bütün insanlar Âdem’in Allah’ın kullarından bir kul olduğunu ittifakla kabul etmektedirler. Dolayısı ile babasız ama bir anneden yaratılmış olduğuna dayanarak İsa’nın ilâhlığını iddia etmek, iddiaların en batıl olanlarındandır.
60. İşte hiçbir şüphe taşımayan hakkın ta kendisi, budur. İsa bizzat kendisinin de kendi hakkında söylediği gibi asla bir ilâh değildir:“Ben onlara bana emrettiğin (şu emirden) başkasını söylemedim: Rabbim ve Rabbiniz olan Allah’a ibadet edin...”(el-Maide, 5/17)
61-63. Peygamber sallallahu aleyhi ve sellem’in yanına Necran hıristiyanlarından bir heyet gelmişti. Peygamber sallallahu aleyhi ve sellem onlara karşı İsa’nın Allah’ın kulu ve Rasûlü olduğuna dair apaçık delilleri ortaya koymasına rağmen onlar batıl inançlarından taviz vermediler. Zira onlar İsa’nın ilâh olduğunu iddia etmişlerdi. Nihâyet her iki taraf da öyle bir noktaya geldiler ki, sonunda Yüce Allah, Peygamber’e onlarla mübahale yapmasını emretti. Çünkü onlar için hak açıklık kazanmış bulunmaktaydı. Fakat inat ve taassupları onları hakkı kabul etmekten alıkoymuştu.
Rasûlullah sallallahu aleyhi ve sellem de onları mübahaleye davet etti. Şöyle ki kendisi, aile halkını ve çocuklarını getirecek onlar da kendi aile halkını ve çocuklarını getirecekler ve sonra hep birlikte Yüce Allah’a, yalan söyleyenlerin üzerine cezasını ve lanetini indirmesi için dua edeceklerdi. Bu isteği kabul etsinler mi diye kendi aralarında istişare ettiler. Nihâyet onun bu isteğini kabul etmemekte görüş birliğine vardılar. Çünkü onlar Peygamber’in Allah’ın gerçek peygamberi olduğunu anlamışlardır. Yine anlamışlardı ki eğer onunla mübahalede bulunacak olsalardı helâk olurlardı, hem kendileri hem de aile halkları ve çoluk çocukları. O nedenle onunla sulh yaptılar, ona cizye vermeyi kabul ettiler ve ondan iyi ilişkiler içinde olmayı istediler.
Peygamber sallallahu aleyhi ve sellem de onların isteklerini kabul etti ve onları zora koşmadı. Çünkü maksat olan hakkın açığa çıkması tahakkuk etmişti ve onların inatları da ortaya çıkmıştı. Zira mübahaleyi kabul etmemeyi kararlaştırmışlardı. Bu ise onların zalim olduklarının apaçık delilidir.
İşte bundan dolayı Yüce Allah devamla şöyle buyurmaktadır:“İşte doğru olan kıssa budur” ve bu kıssada hiçbir şüphe yoktur. “Şüphesiz Allah Azîzdir” kudret ve kuvvetiyle bütün mevcudatı emrine boyun eğdirmiştir, yeryüzünün ve göklerin bütün sakinleri O’na itaat etmişlerdir. Bununla birlikte O “Hakîmdir” her şeyi yerli yerince koyandır ve olmaları gereken yerlere yerleştirendir.
Pour Allah, la création de Jésus est semblable à la création d’Adam à partir de poussière, sans géniteur ni génitrice, mais seulement par la parole d’Allah «Kun bacharan» (Sois un être humain) et il fut comme Allah le voulut. Comment prétendent-ils donc qu’il est un dieu sous prétexte qu’il a été créé sans père alors qu’ils admettent qu’Adam est un être humain malgré le fait qu’il ait été créé sans père ni mère ?
Quả thật, hình ảnh tạo hóa Ysa đối với Allah giống như hình ảnh của việc Ngài đã tạo hóa Adam từ đất vậy, vốn không cần cha mẹ, chỉ cần Ngài phán {hãy thành con người} lập tức nó biến thành như ý muốn của Ngài. Làm sao mà chúng có thể khẳng định Ysa là thượng bởi vì Y được tạo hóa theo cách không có cha trong khi chúng vẫn luôn công nhận Adam - tổ tiên của loài người vốn đã được tạo hóa không cha và không mẹ?!
La vérité indubitable au sujet de Jésus est ce qui t’a été révélé par ton Seigneur. Ne sois donc pas du nombre des sceptiques indécis mais reste plutôt fermement attaché à la vérité à laquelle tu es fidèle.
Istina u koju nema sumnje kada je u pitanju Isa, alejhis-selam, jest ono što ti je tvog Gospodar objavio, pa nikada nemoj posumnjati niti se pokolebati. Budi postojan na istini na kojoj si sada.
Ang katotohanang walang duda hinggil dito kaugnay sa lagay ni Jesus – sumakanya ang pagbati ng kapayapaan – ay ang bumaba sa iyo mula sa Panginoon mo kaya huwag kang maging kabilang sa mga nagdududang nag-aatubili, bagkus kailangan sa iyo ang katatagan sa anumang ikaw ay nakasalig doon na katotohanan.
Sự thật về Ysa đã được Thượng Đế của Ngươi phơi bày rõ ràng cho Người, cho nên Ngươi chớ nghi ngờ gì cả. Ngược lại, Ngươi hãy đứng vững trên Chân Lý đã thiên khải cho Ngươi.
La verità, su cui non vi è dubbio, riguardante ‘‘Īsā, pace a lui, è quella che ti è stata rivelata dal Tuo Dio: Non essere tra coloro che perseverano nel dubbio, ma sii saldo, poiché sei sulla Retta Via.
The undoubtable truth about Jesus is that which was revealed to you by your Lord, so do not be one of those who doubt and are unsure. Instead, be firm on the truth that you have.
İsa -aleyhisselam- hakkında Rabbinden sana indirilenler, içerisinde hiç şüphe olmayan gerçeklerdir. Sakın bu hususta şüpheyle, tereddüt edenlerden olma! Aksine sana düşen, bulunduğun hak üzerinde sebat etmendir.
Fakta yang tidak diragukan kebenarannya tentang Isa ialah keterangan yang turun kepadamu dari Tuhanmu. Oleh sebab itu, janganlah kamu termasuk orang-orang yang bimbang dan ragu-ragu. Engkau harus teguh pendirian terhadap kebenaran yang engkau yakini.
La verdad respecto a Jesús es que lo que te ha sido revelado por tu Señor. No seas de los escépticos indecisos, sé mejor fiel a la verdad a la que adhieres.
If anyone of the Christians disputes with you, O Messenger, regarding the matter of Jesus, and claims that he was not Allah’s servant after the correct knowledge has come to you, then say to them, ‘Come, let us call our sons and your sons, our women and your women, ourselves and yourselves; and let us gather together and then pray to Allah to send down His curse on those of us who are lying’.
Bila ada yang membantahmu -wahai Rasul- dari kalangan orang-orang Nasrani Najran tentang Isa yang menganggap bahwa dia bukan hamba Allah setelah engkau mendapatkan pengetahuan yang benar tentang dia maka katakanlah kepada mereka, “Mari kita panggil anak-anak kami dan anak-anak kamu, istri-istri kami dan istri-istri kamu, golongan laki-laki kami dan golongan laki-laki kamu, dan kita berkumpul di satu tempat, kemudian kita bersama-sama memanjatkan doa kepada Allah agar Dia menurunkan laknat-Nya kepada siapa yang berbohong di antara kami dan kamu.”
Ô Prophète, si quelqu’un parmi les chrétiens de Najrân( ) te contredit au sujet de Jésus, en prétendant qu’il n’est pas un serviteur d’Allah, après que tu aies reçu la connaissance authentique, dis-lui alors: Venez, que l’on appelle nos fils et les vôtres, nos épouses et les vôtres ainsi que nos propres personnes et les vôtres. Rassemblons-nous tous puis invoquons Allah en Lui demandant de faire descendre Sa malédiction sur celui des deux camps qui ment.
The Meaning of Mubahalah
As stated earlier, verse 61 has instructed the Holy Prophet ﷺ to invite his opponents (Christians) to Mubahalah which literally means 'mutual prayer' but in the terminology of Islamic Shari'ah it refers to a particular form of resolving religious disputes. When the argumentations from both sides fail to resolve a religious issue, the parties jointly pray Allah to cast His curse on whichever of the two parties is parties is false. Since curse means 'moving someone far away from the divine mercy', - and moving far away from mercy is being close to divine wrath--therefore, the essence of the meaning is: Wrath be on the liar. As such, whoever is the liar shall face the evil consequences whereupon the truth will become evident before the disbelievers as well. Invocation in this manner is called 'Mubahalah'.
Originally, the Mubahalah can be carried out by the disputants only; they can simply get together and pray. It is not necessary that all their family members are assembled. However, if all the family members participate in the Mubahalah, it becomes more effective. (That is why the Holy Prophet JJ was instructed to invite the family members of both sides).
'Son' includes grandson
In verse 61 the words 'our sons' does not mean 'our' sons as of the loins only. Instead, the sense is general. They may be sons or grandsons, because this is how the word is used in common usage. Therefore, the grandsons of the Holy Prophet ﷺ ، namely Sayyidna Hasan and Sayyidna Husain ؓ as well as Sayyidna ` Ali ؓ the son-in-law of the Holy Prophet ﷺ are all included in the words: 'our sons'.
Sayyidna ` Ali ؓ has another additional reason for being included in the 'sons' of the Holy Prophet ﷺ because he had grown up under the patronage of the Holy Prophet ﷺ who had treated him like his own son.
It is, therefore, evident that Sayyidna ` Ali ؓ is included in the words: 'our sons'. Some Shiites have claimed that since he was not the son of the Holy Prophet ﷺ he could not be referred to by the Holy Prophet ﷺ as 'our son'. Through this notion the Shiites conclude that Sayyidna ` Ali ؓ was included in the words 'ourselves', therefore, he was the immediate successor of the Holy Prophet ﷺ .
The fallacy of this argument is evident from what has been discussed above.
Kaya ang sinumang nakipagtalo sa iyo, O Sugo, kabilang sa mga Kristiyano ng Najrān hinggil sa lagay ni Jesus, habang nag-aakalang ito ay hindi isang lingkod ni Allāh, nang matapos na may dumating sa iyo na kaalamang tumpak hinggil sa lagay nito ay magsabi ka sa kanila: "Halikayo; manawagan tayo para sa pagdalo ng mga anak namin at ng mga anak ninyo, ng mga kababaihan namin at ng mga kababaihan ninyo, at ng mga sarili namin at ng mga sarili ninyo, at magtipon tayo sa kabuuan natin. Pagkatapos magsumamo tayo kay Allāh sa pamamagitan ng panalangin na magbaba Siya ng sumpa Niya sa mga sinungaling kabilang sa amin at sa inyo."
Ai trong đám dân Thiên Chúa tranh luận với Ngươi - hỡi Thiên Sứ - về Ysa và cho rằng Y không phải là người bề tôi của Allah sau khi Ngươi đã trình bày rõ ràng đúng thật về sứ mạng của Ysa, Ngươi hãy nói với chúng: Tất cả chúng ta cùng tập trung tất cả vợ con lại một nơi rồi cùng nhau khẩn cầu Allah nguyền rủa những ai trong chúng ta là người nói dối.
Di' a coloro che disputano con te, o Messaggero, tra i Nazareni di Najrān, riguardo ‘Īsā, insinuando che ‘Īsā non sia un servo di Allāh, dopo che ti è stata rivelata la verità a suo riguardo: "Venite, riuniamoci: invitiamo i nostri figli e i vostri figli, le nostre mogli e le vostre mogli, noi stessi e voi stessi; riuniamoci tutti, poi imploriamo Allāh, chiedendoGli di maledire i bugiardi tra noi e voi."
O Poslaniče, onim kršćanima iz Nedžrana koji se budu raspravljali sa tobom o Isau, misleći da on nije Allahov rob, nakon što ti je došlo ispravno znanje o njemu, reci: "Dođite da pozovemo naše sinove i vaše sinove, i naše žene i vaše žene, i da svi mi budemo prisutni i skrušeno od Allaha zatražimo da spusti Svoje prokletstvo na one koji lažu."
Profeta, si alguien entre los cristianos de Nayrán (ciudad ubicada al sur de Arabia Saudita, cerca de Yemen. En los tiempos del Profeta estaba habitada por cristianos) te contradice respecto a Jesús argumentando que él no es un siervo de Al-lah, luego de que tú hayas recibido el conocimiento auténtico, dile: “Vengan, llamemos a nuestros hijos y a los suyos, nuestras esposas y las suyas, nuestra gente y la suya. Reunámonos e invoquemos a Al-lah, y pidámosle que haga caer Su maldición sobre aquellos que mienten”.
-Ey Peygamber!- Necrân Hristiyanlarından her kim sana gelen doğru ilimden sonra İsa -aleyhisselam- hakkında, Allah'ın kulu olmadığı iddiası ile seninle tartışacak olursa, de ki: "Gelin, oğullarımızı, oğullarınızı, kadınlarımızı, kadınlarınızı, kendimizi ve sizleri çağıralım ve hepimiz toplanalım. Sonra da dua ederek sizden ve bizden olan yalancılara lanetini indirmesi için Allah'a yalvaralım."
Sana İsa -aleyhissellam- hakkında zikrettiğimiz, içerisinde yalan ve şüphe olmayan gerçek haberdir. Hak olarak ibadet edilecek tek ilah Allah'tır. Şüphesiz ki Allah, mülkünde Azizdir. İdaresinde, işinde ve yaratmasında da Hakîmdir.
Ce que Nous t’avons raconté au sujet de Jésus est l’histoire authentique qui ne comporte pas de mensonge et n’est sujet à aucun doute.
Il n’existe pas d’être méritant d’être adoré hormis Allah, qui est assurément le Puissant dans Son Royaume et le Sage dont la Sagesse se manifeste dans Sa création et Sa gestion de l’univers.
That which has been mentioned to you about Jesus (peace be upon him) is the true tale that contains no lie or doubt. There is no one worthy of worship besides Allah alone. Allah is Mighty in His authority and Wise in His planning and instruction.
Sesungguhnya apa yang Kami ceritakan tentang Isa -'alaihissalām- ini adalah berita yang benar, tidak ada kebohongan dan keraguan terhadapnya. Tidak ada sesembahan yang berhak disembah selain Allah semata. Sesungguhnya Allahlah Yang Mahaperkasa di dalam kerajaan-Nya, lagi Mahabijaksana dalam pengaturan dan perintah-Nya.
Quả thật, nguồn tin mà TA đã kể cho Ngươi nghe về Ysa này đây hoàn toàn là sự thật, trong đó không hề có bất cứ chi tiết giả dối nào phải nghi ngờ; và không có Đấng thờ phượng đích thực nào ngoài Allah duy nhất. Quả thật Allah là Đấng Toàn Năng trong vương quyền của Ngài, Đấng Sáng Suốt trong điều hành, chi phối và tạo hóa của Ngài.
Esto que te hemos contado respecto a Jesús es la historia auténtica, limpia de mentiras y libre de todo cuestionamiento. No existe otro ser más que Al-lah que merezca ser adorado. Al-lah es sin dudas el poderoso en Su Reino, y el sabio cuya sabiduría se manifiesta en Su creación y en Su gestión del universo.
In verità, ciò che ti abbiamo narrato riguardo Īsā, pace a lui, è una notizia vera, su cui non vi può essere falsità né dubbio, e nessuno viene realmente adorato all'infuori di Allāh solo. In verità, Allāh è il Potente nel Suo Regno, il Saggio nell'amministrare la Sua Legge, per i Suoi sudditi.
Tunay na binanggit Naming ito sa iyo mula sa lagay ni Jesus – sumakanya ang pagbati ng kapayapaan – ay ang ulat na totoo na walang kasinungalingan dito ni pagdududa. Walang anumang sinasamba ayon sa karapatan kundi si Allāh lamang. Tunay na si Allāh ay talagang ang Makapangyarihan sa kaharian Niya, ang Marunong sa pangangasiwa Niya, pag-uutos Niya, at paglikha Niya.
Ovo što smo ti spomenuli o Isau, alejhis-selam, istina je u koju nema sumnje. Nema istinskog božanstva mimo Allaha i niko pored Njega ne zaslužuje da bude obožavan. Allah je snažan u Svojoj vlasti, i On mudro uređuje, naređuje i propisuje.
Pa ako se okrenu od istine sa kojom si došao, to je zbog njihove pokvarenosti, a Allah dobro zna pokvarenjake koji čine nered na Zemlji, i kaznit će ih za to.
Nếu họ nghoảnh mặt với những gì Ngươi mang đến, quyết không tuân theo Ngươi thì đó là hành động hư đốn, Allah biết rõ ai là kẻ hư đốn trên trái đất, rồi Ngài sẽ trừng phạt những kẻ đó một cách thích đáng.
Si rechazan lo que les traes y no te siguen, esa será la prueba de su corrupción. Al-lah conoce a aquellos que siembran la corrupción en la sociedad y los retribuirá por ello.
Se sono avversi a ciò che tu hai loro rivelato, e non ti seguono, ciò dipende dalla corruzione insita in loro; e Allāh Conosce i corruttori in terra e li giudicherà per ciò.
Kaya kung umayaw sila sa inihatid mo at hindi sila sumunod sa iyo, iyon ay bahagi ng kaguluhan nila. Si Allāh ay Maalam sa mga tagagulo sa lupa. Gaganti Siya sa kanila roon.
Eğer senin getirdiğin şeyden yüz çevirirler ve sana tabi olmazlarsa işte bu, onların bozguncu olmalarındandır. Allah, yeryüzünde bozgunculuk eden kimseleri hakkıyla bilendir ve onları bu yaptıklarına karşılık cezalandıracaktır.
Apabila mereka berpaling dari agama yang engkau bawa dan tidak mau mengikutimu, itu adalah bagian dari kerusakan mereka. Allah Maha Mengetahui orang-orang yang berbuat kerusakan di muka bumi dan akan membalas mereka dengan balasan yang setimpal.
If they turn away from what you have brought and do not follow you, then it is because they are corrupt. Allah knows those who cause corruption in the earth and He will recompense them for that.
Najran (about 150 miles north of Sana‘ towards Yemen) was a great centre of Christianity at the time of the revelation of the Quran. In the 10th year of the Hijra, a Christian deputation came from Najran, to discuss Christian beliefs with the Prophet Muhammad. The Prophet presented many arguments to them. He asked how Christ could be God’s son, when God is a living being who would never die, whereas Jesus would eventually be overcome by death. They could not counter his arguments but, nevertheless, stood their ground. When the Prophet saw that they were not going to accept his arguments, however sound they might be, he gave them a final challenge. He said that if they really believed that they were right (in believing Christ to be the son of God) they should be ready for a mubahalah, i.e., a solemn meeting, in which both sides should summon not only their men, but their women and children, to pray earnestly to God, and invoke the curse of God on those who lied. Those who were pure and sincere in their faith would not hesitate. The next day the Prophet came out of his home accompanied by his grandsons, Hasan and Husayn, and his daughter Fatimah, and son-in-law ‘Ali. On seeing this the Christians were so impressed that they sought some time to reconsider. In their consultations one of their religious scholars said: ‘You know God has promised to send a Prophet among the Ishmaelites. Suppose he be the same prophet. In that case, the only result of engaging in a mubahalah with him would be the destruction of all our people and its effect would even extend to our next generations. By God, I am seeing such faces as could move mountains with their prayers. So it is better to enter into certain peace treaties with him and go back to our homes.’
S’ils refusent ce que tu apportes et ne te suivent pas, ce sera la preuve de leur corruption. Allah connaît ceux qui sèment la corruption sur Terre et Il les rétribuera pour cela.
Ô Messager, dis: Venez ô Gens du Livre, juifs et chrétiens, afin que nous nous rassemblions autour d’une parole juste sur laquelle nous sommes tous d’accord: adorer Allah Seul et n’adorer aucune divinité avec Lui, quelle que soit son importance et quelle que soit l’élévation de son rang ; que les uns ne prennent pas les autres pour seigneurs qu’ils adorent et auxquels ils obéissent en dehors d’Allah.
S’ils se détournent de cette invitation à la vérité et à la justice, dites-leur, ô croyants: Attestez que nous sommes soumis à Allah et que nous Lui obéissons.
Katakanlah -wahai Rasul-, “Wahai Ahli Kitab dari kalangan Yahudi dan Nasrani! Marilah kita bersatu pada kalimat keadilan yang sama-sama kita yakini bersama, yaitu kita memurnikan pengabdian hanya kepada Allah; kita tidak perlu menyembah yang lain selain Dia, betapapun tingginya kedudukan dan pangkatnya; dan janganlah sebagian dari kita menjadikan sebagian yang lain sebagai tuhan-tuhan yang disembah dan ditaati selain Allah.” Jika mereka berpaling dari seruanmu untuk mengikuti kebenaran dan keadilan itu maka katakanlah -wahai orang-orang mukmin- kepada mereka, “Saksikanlah bahwa kami adalah orang-orang yang tunduk dan berserah diri kepada Allah dengan menaati-Nya.”
"Katakanlah, 'Hai ahli Kitab, marilah (berpegang) kepada suatu kalimat (ketetapan) yang tidak ada perselisihan antara kami dan kamu, bahwa kita tidak menyembah kecuali Allah dan kita tidak mempersekutukanNya dengan sesuatu pun dan tidak (pula) sebagian kita menjadikan sebagian yang lain sebagai tuhan selain Allah.' Jika mereka berpaling, maka katakanlah kepada mereka, 'Saksikanlah, bahwa kami adalah orang-orang yang ber-serah diri (kepada Allah)'." (Ali Imran: 64).
(64) Ayat yang mulia ini adalah ayat yang ditulis (baca: dicantumkan) oleh Nabi ﷺ untuk dikirim kepada raja-raja Ahli Kitab. Beliau ﷺ (kadang) membacanya pada rakaat pertama dari shalat sunnah fajar,
﴾ قُولُوٓاْ ءَامَنَّا بِٱللَّهِ ﴿
"Katakanlah (hai orang-orang Mukmin), 'Kami beriman kepada Allah'." (Al-Baqarah: 136).
Dan beliau membaca ayat tadi pada rakaat terakhir dari shalat sunnah Shubuh; karena mengandung dakwah kepada satu agama, yang telah disepakati oleh para Nabi dan Rasul. Ayat itu juga mengandung tauhid uluhiyah yang berasaskan ibadah kepada Allah semata yang tidak ada sekutu bagiNya. Dan agar diyakini bahwa manusia dan seluruh makhluk dalam kapasitas kemanusia-an, salah seorang di antara mereka tidak berhak sedikit pun memi-liki sifat-sifat kerububiyahan dan tidak pula sifat-sifat keuluhiyahan. Bila ahli Kitab dan selain mereka patuh terhadap hal itu, maka mereka telah mendapat petunjuk d a n ﴾ فَإِن تَوَلَّوۡاْ فَقُولُواْ ٱشۡهَدُواْ بِأَنَّا وَوَصَّىٰ بِهَآ إِبۡرَٰهِـۧمُ بَنِيهِ وَيَعۡقُوبُ يَٰبَنِيَّ إِنَّ ٱللَّهَ ٱصۡطَفَىٰ لَكُمُ ٱلدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسۡلِمُونَ ﴿ "jika mereka berpaling, maka katakanlah kepada mereka, 'Saksikanlah, bahwa kami adalah orang-orang yang berserah diri (kepada Allah)'." Ini persis seperti Firman Allah تعالى,
﴾ قُلۡ يَٰٓأَيُّهَا ٱلۡكَٰفِرُونَ 1 لَآ أَعۡبُدُ مَا تَعۡبُدُونَ 2 وَلَآ أَنتُمۡ عَٰبِدُونَ مَآ أَعۡبُدُ 3 وَلَآ أَنَا۠ عَابِدٞ مَّا عَبَدتُّمۡ 4 وَلَآ أَنتُمۡ عَٰبِدُونَ مَآ أَعۡبُدُ 5 لَكُمۡ دِينُكُمۡ وَلِيَ دِينِ 6 ﴿
"Katakanlah, 'Hai orang-orang yang kafir, aku tidak akan menyem-bah apa yang kamu sembah. Dan kamu bukan penyembah Tuhan yang aku sembah. Dan aku tidak pernah menjadi penyembah apa yang kamu sembah. Dan kamu tidak pernah (pula) menjadi penyembah Tuhan yang aku sembah. Untukmulah agamamu dan untukkulah agamaku'." (Al-Kafirun: 1-6).
Say, O Messenger: O Jews and Christians, People of the Scripture, come let us unite on a fair word in which we are all equal: that we worship Allah alone and we do not worship anyone besides Him, no matter what his rank and no matter how high is his status; and that we do not take one another as lords to be worshipped and followed besides Allah. If they turn away from the truth and fairness that you call them towards, then, O believers, say to them: Bear witness that we have surrendered to Allah and are obedient to Him.
Sabihin mo, O Sugo: "Halikayo, O mga May Aklat kabilang sa mga Hudyo at mga Kristiyano; magkaisa tayo sa isang salita ng katarungan na nagkakapantay tayo rito sa kalahatan: na magbukod-tangi tayo kay Allāh sa pagsamba kaya hindi tayo sasamba kasama Niya sa isa mang iba pa sa Kanya maging ano pa man ang kaantasan nito at gaano pa man tumaas ang kalagayan nito, at hindi gagawa ang iba sa atin sa iba bilang mga panginoong sinasamba at tinatalima bukod pa kay Allāh." Ngunit kung lumisan sila palayo sa ipinaaanyaya mo sa kanila na katotohanan at katarungan ay sabihin ninyo sa kanila, O mga mananampalataya: "Sumaksi kayo na kami ay mga sumusuko kay Allāh, mga nagpapaakay sa Kanya – pagkataas-taas Siya – sa pagtalima."
Commentary:
Important Principles of Tabligh and Da'wah:
This verse: تَعَالَوْا إِلَىٰ كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ unfolds an important principle of Tabligh تبلیغ (Preaching) and Da'wah دعوہ (Preaching Islam). The principle requires that a person, who desires to carry his call to a group which holds beliefs and ideas different from his own, should follow a particular method. That method is to induce that group to unite only on what they both can agree to, for instance, when the Holy Prophet ﷺ gave the Byzantine ruler, Hiraql (Heraclius) the call to Islam, he picked up a particular point on which there was mutual agreement, i.e., on the Oneness of Allah Almighty. That invitation is reproduced below:
بسم اللہ الرحمٰن الرحیم، مِن محمد عبداللہ ورسولہ الی ھرقل عظیم الروم، سلام علی من اتبع الھدی، اما بعد فانی ادعوک بدعایۃ الاسلام ، اسلم ِ تسلم یؤتک اللہ اجرک مرتین فان علیک اثم الیریسین، لْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَىٰ كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّـهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّن دُونِ اللَّـهِ (البخاری)
I begin with the name of Allah who is All-Merciful, Very-Merciful. From Muhammad, servant of Allah, and His messenger: To Heraclius, the Byzantine emperor. Peace be on him who takes the right path. After that, I invite you to the call of Islam. Embrace Islam and be in peace. Allah will bestow upon you a twofold reward, but should you turn away, then, on you shall be the sin of your subjects. "0 people of the Book, come to a word common between us and you that we worship none but Allah, that we associate nothing with Him and that some of us do not take some others as Lord instead of Allah." (Al-Bukhari)
The statement, 'you be witness...' in the last sentence of the verse teaches us a lesson, that is, should someone refuse to accept the truth, even after it has been proved clearly, then the proper course is to re-state one's own belief and conclude the conversation. Entering into fur-ther debate and verbal altercation is not appropriate.
O Poslaniče, reci: "O jevreji i kršćani, vi kojima je Knjiga data, dođite da se okupimo oko zajedničke riječi u kojoj ćemo svi biti jednaki: da samo Allaha obožavamo, i da jedni druge pored Allaha ne uzimamo za gospodare koji se obožavaju i kojima se pokorava." Ako se okrenu od ove istine i pravde u koju ih pozivaš, reci: "O vjernici, posvjedočite da smo mi predani i pokorni Uzvišenom Allahu."
Hãy nói đi - hỡi Thiên Sứ -: "Hỡi dân Kinh Sách thuộc người Do Thái và Thiên Chúa, các người hãy đến đây để chúng ta cùng nhau thống nhất công bằng trên một lời phán dành cho tất cả chúng ta, đó là chúng ta chỉ thờ phượng Allah duy nhất, ngoài Ngài chúng ta không thờ phượng bất cứ ai dù kẻ đó có địa vị thế nào, chúng ta không tôn ai trong chúng ta lên vị trí thượng đế để nghe lời y mà kháng lệnh Allah." Nhưng nếu chúng quay bỏ đi, không nghe theo lời Chân Lý và lẽ công bằng mà Ngươi mời gọi thì Ngươi hãy nói với những người có đức tin: Mọi người hãy tự xác nhận chúng ta là những người thần phục Allah tuân thủ theo lệnh Ngài.
Every Person Knows about Tawhid
This Ayah includes the People of the Book, the Jews and Christians, and those who follow their ways.
قُلْ يأَهْلَ الْكِتَـبِ تَعَالَوْاْ إِلَى كَلِمَةٍ
(Say: "O people of the Scripture! Come to a word")
`Word' - in Arabic - also means a complete sentence, as evident from this Ayah. Allah described this word as being one,
سَوَآءٍ بَيْنَنَا وَبَيْنَكُمْ
(that is the same between us and you), an honest and righteous word that is fair to both parties. Allah then explained this word,
أَلاَّ نَعْبُدَ إِلاَّ اللَّهَ وَلاَ نُشْرِكَ بِهِ شَيْئاً
(that we worship none but Allah (Alone), and that we associate no partners with Him,) we worship neither a statue, cross, idol, Taghut (false gods), fire or anything else. Rather, we worship Allah Alone without partners, and this is the message of all of Allah's Messengers. 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 but We revealed to him (saying): "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 a Messenger (proclaiming): "Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities).") 16:36. Allah said next,
وَلاَ يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّن دُونِ اللَّهِ
("and that none of us shall take others as lords besides Allah.") Ibn Jurayj commented, "We do not obey each other in disobedience to Allah."
فَإِن تَوَلَّوْاْ فَقُولُواْ اشْهَدُواْ بِأَنَّا مُسْلِمُونَ
(Then, if they turn away, say: "Bear witness that we are Muslims.") if they abandon this fair call, then let them know that you will remain in Islam as Allah has legislated for you.
We should mention that the letter that the Prophet sent to Heraclius reads, "In the Name of Allah, the Most Gracious, the Most Merciful. From Muhammad, the Messenger of Allah ﷺ, to Heraclius, Leader of the Romans: peace be upon those who follow the true guidance. Embrace Islam and you will acquire safety, embrace Islam and Allah will grant you a double reward. However, if you turn away from it, then you will carry the burden of the peasants, and,
يأَهْلَ الْكِتَـبِ تَعَالَوْاْ إِلَى كَلِمَةٍ سَوَآءٍ بَيْنَنَا وَبَيْنَكُمْ أَلاَّ نَعْبُدَ إِلاَّ اللَّهَ وَلاَ نُشْرِكَ بِهِ شَيْئاً وَلاَ يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّن دُونِ اللَّهِ فَإِن تَوَلَّوْاْ فَقُولُواْ اشْهَدُواْ بِأَنَّا مُسْلِمُونَ
("O people of the Scripture: Come to a word that is the same between us and you, that we worship none but Allah (Alone), and that we associate no partners with Him, and that none of us shall take others as lords besides Allah." Then, if they turn away, say: "Bear witness that we are Muslims.")"
Muhammad bin Ishaq and other scholars said that the beginning of Surah Al `Imran, and more than eighty verses thereafter; were revealed about the delegation of Najran. Az-Zuhri stated that the people of Najran were the first people to pay the Jizyah (tax money paid to the Muslim State). However, there is no disagreement that the Ayah that ordained the Jizyah 9:29 was revealed after the Fath (conquering Makkah, and therefore, after the delegation of Najran came to Al-Madinah). So, how can this Ayah 3:64 be contained in the Prophet's letter to Heraclius before the victory of Makkah, and how can we harmonize between the statements of Muhammad bin Ishaq and Az-Zuhri The answer is that the delegation of Najran came before Al-Hudaybiyyah (before the victory of Makkah), and what they paid was in lieu of the Mubahalah; not as Jizyah. The Ayah about the Jizyah was later revealed, and its ruling supported what occurred with the Najran people. In support of this opinion, we should mention that in another instance, the ruling on dividing the booty into one - fifth (for the Prophet ) and four-fifths (for the fighters) agreed with the practice of `Abdullah bin Jahsh during the raid that he led before Badr. An Ayah later on upheld the way `Abdullah divided the booty. Therefore, it is possible that the Prophet wrote this statement (Say, "O People of the Scripture. ..") in his letter to Heraclius before the Ayah was revealed. Later on, the Qur'an agreed with the Prophet's statement, word by word. It is also a fact that the Qur'an was revealed in agreement with what `Umar said regarding the captured disbelievers at Badr, the Hijab (Muslim woman code of dress), refraining from performing prayer for the hypocrites, and regarding his statements:
وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى
(And take you the Maqam (place) of Ibrahim as a place of prayer.) 2:125, and,
عَسَى رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَجاً خَيْراً مِّنكُنَّ
(It may be if he divorced you (all) that his Lord will give him instead of you, wives better than you.) 66:5.
64- De ki:“Ey Ehl-i kitap! Bizimle sizin aranızda ortak bir kelimeye gelin: Allah’tan başkasına ibadet etmeyelim ve O’na hiçbir şeyi ortak tutmayalım. Kimimiz de kimimizi Allah’ın yanı sıra rabler edinmesin.” Eğer yüz çevirirlerse: “Şahit olun ki biz müslümanlarız” deyin.
64. Bu âyet-i kerimeyi peygamber sallallahu aleyhi ve sellem Kitap ehlinin hükümdarlarına yazdığı mektuplarında kaydederdi. Bazen de sabah namazının sünnetinin birinci rekâtinde:“Deyin ki: Biz Allah’a... iman ettik”(el-Bakara, 2/136) âyetini, ikinci rekâtinde de bu ayeti okurdu. Çünkü bu âyet-i kerime, bütün peygamberlerin ve rasûllerin üzerinde ittifak ettiği tek dine daveti ihtiva etmektedir. Yine o, yalnızca Allah’a ibadet etmek ve O’na hiçbir şeyi ortak koşmamak esasına dayanan uluhiyet tevhidini de ihtiva etmektedir. Bütün insanların birer beşer olduklarına, hiçbir kimsenin rububiyet özelliğine hak kazanamayacağına ve ulûhiyetin hiçbir niteliğine sahip olamayacağına inanmaları gerektiğini de ihtiva etmektedir. İşte Kitab ehli ve başkaları bunu kabul edecek olurlarsa hidâyet bulmuş olurlar. “Eğer yüz çevirirlerse: “Şahit olun ki biz müslümanlarız, deyin” Bu da Yüce Allah’ın: “De ki! Ey kâfirler...”(el-Kâfirun, 109/1-6) suresinde dile getirilen buyrukların benzerini ifade etmektedir.
Mensajero, di: Vengan, Gente del Libro, judíos y cristianos, para reunirnos alrededor de una palabra justa sobre la cual estamos todos de acuerdo: adorar a Al-lah únicamente, no adorar a ninguna otra divinidad junto a Él, sea cual fuere su importancia y su rango; que los unos no tomen a los otros por señores a quienes adorar y obedecer por fuera de Al-lah.
Si rechazan esta invitación a la verdad y a la justicia, diles: Creyentes, atestigüen que nosotros nos sometemos a Al-lah y Le obedecemos.
Ey Peygamber! Yahudi ve Hristiyanlardan oluşan kitap ehline de ki: Ey Ehlikitap! Hepimizin eşit olacağı tek bir söz üzerinde bir araya gelelim. İbadette Allah'ı birleyip O'nunla birlikte derecesi ve makamı ne kadar yüce olursa olsun bir başkasına ibadet etmeyelim ve birbirimizi kendisine ibadet edilen ve boyun eğilen Allah'tan başka rabler edinmeyelim. Eğer onlar senin onları hak ve adalet ile davet ettiğin bu şeyden uzaklaşırlarsa -ey Müminler!- deyin ki; şahit olun ki biz Allah Teâlâ'ya teslim olduk ve itaatle O'na boyun eğdik.
Di', o Messaggero: "Venite, o voi Gente del Libro, Ebrei e Nazareni, così che possiamo accordarci su una parola giusta per noi tutti: Adoriamo solo Allāh e non adoriamo nessuno all'infuori di Lui, di qualsiasi grado e rango, e non prendiamo divinità tra di noi, a cui obbediamo e che adoriamo all'infuori di Allāh". Se rifiutano la verità e la giustizia a cui li inviti, di' loro: "O voi credenti, testimoniate che siamo sottomessi ad Allāh, obbedienti a Lui, l'Altissimo".
O Gente del Libro, perché disputate sulla religione di Ibrahīm, pace a lui? L'ebreo pretende che Ibrāhīm fosse ebreo, e il nazareno pretende che fosse nazareno; e voi sapete, in verità, che l'Ebraismo e il Cristianesimo nacquero molto tempo dopo la sua morte: Non riuscite a comprende, con il vostro intelletto, che ciò che pretendete è falso?"
Commentary
The argumentation referred to in verse 65 was to decide whether Sayyidna Ibrahim (علیہ السلام) followed the way of the Jews, or that of the Christians. The futility of their exercise already stood exposed as both these ways in religion appeared long after the revelation of the Old and New Testaments. These just did not exist before that. How, then, could it be claimed that Sayyidna Ibrahim (علیہ السلام) . It adhered To these ways?
Verse 66 points out to the hollowness of their approach when they indulged in their argumentation on the basis of incomplete knowledge. That they would venture to do so on the basis of no knowledge could hardly he explained. The truth is that only Allah knows the way of Ibrahim (علیہ السلام) .
That way has been described in Verse 67.
Verse 68 declares that the closest of people to Sayyidna Ibrahim (علیہ السلام) were those who followed him during his time and now the closest to him is the Prophet of Islam, Muhammad a1-Mustafa ﷺ and so are the believers in him and in past prophets. These believers are the community of Muhammad ﷺ and their guardian is Allah and He will reward them for their belief.
Wahai Ahli Kitab! Mengapa kamu berdebat tentang agama Ibrahim -'alaihissalām-? Orang Yahudi mengklaim bahwa Ibrahim adalah seorang penganut Yahudi, dan orang Nasrani mengklaim bahwa Ibrahim adalah seorang penganut Nasrani, padahal kalian tahu bahwa agama Yahudi dan Nasrani baru muncul jauh setelah Ibrahim meninggal dunia. Tidakkah kalian berpikir tentang kelirunya ucapan kalian dan salahnya anggapan kalian?!
Ey Ehlikitap! İbrahim'in dini hakkında niçin tartışıyorsunuz? Yahudiler İbrahim -aleyhisselam-'ın Yahudi olduğunu Hristiyanlar da onun Hristiyan olduğunu iddia ediyorlar. Hâlbuki sizler, Yahudilik ve Hristiyanlığın İbrahim -aleyhisselam-'ın ölümünden çok uzun zaman sonra ortaya çıktığını biliyorsunuz. Sizler bu sözlerinizin batıl olduğunu ve iddialarınızın da hatalı olduğunu akıllarınız ile idrak etmiyor musunuz?
Ô Gens du Livre, pourquoi vous disputez-vous au sujet de la religion d’Abraham ? Le juif prétend qu’Abraham était juif et le chrétien prétend qu’il était chrétien. Or vous savez que le judaïsme et le christianisme ne sont apparus que bien longtemps après sa mort. Ne vous apercevez-vous pas, à la lumière de la raison, que vos dires sont invalides et vos prétentions erronées?
O People of the Scripture, why do you dispute about the belief of Abraham? The Jews claimed that he was a Jew and the Christians claimed he was a Christian. You know very well that Judaism and Christianity appeared a long time after him. Can you not see the falseness of your statement and the error of your claim?
"Hai ahli Kitab, mengapa kamu bantah membantah tentang hal Ibrahim, padahal Taurat dan Injil tidak diturunkan melainkan sesudah Ibrahim. Apakah kamu tidak berpikir? Beginilah kamu. Kamu ini (sewajarnya) bantah membantah tentang hal yang kamu ketahui, maka kenapa kamu bantah membantah tentang hal yang tidak kamu ketahui? Allah mengetahui sedang kamu tidak me-ngetahui. 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 go-longan orang-orang musyrik. Sesungguhnya orang yang paling dekat kepada Ibrahim ialah orang-orang yang mengikutinya dan Nabi ini (Muhammad), beserta orang-orang yang beriman (kepada Muhammad), dan Allah adalah Pelindung semua orang-orang yang beriman." (Ali Imran: 65-68).
(65-68) Seluruh agama (samawi) dari Yahudi, Nasrani, kaum musyrikin demikian juga Islam mengaku bahwa mereka mengikuti ajaran Nabi Ibrahim عليه السلام. Allah تعالى memberitakan bahwa manusia yang paling berhak atasnya adalah Nabi Muhammad ﷺ beserta para pengikut beliau serta pengikut al-Khalil (Nabi Ibrahim sendiri) sebelum Muhammad ﷺ. Adapun orang-orang Yahudi, Nasrani dan kaum musyrikin, sesungguhnya Ibrahim عليه السلام berlepas diri dari mereka dan dari menjadi pembela mereka, oleh karena agama beliau adalah yang hanif (yang bersih dari syirik dan kebu-rukan) dan membawa kemudahan yang mengandung keimanan kepada seluruh Rasul dan seluruh kitab-kitab (suci), dan ini adalah keistimewaan kaum Muslimin. Adapun klaim Yahudi dan Nasrani bahwa mereka berada di atas ajaran Ibrahim عليه السلام, maka telah dike-tahui bahwa agama Yahudi dan Nasrani yang mengaku menganut ajaran tersebut belum dibentuk kecuali setelah Ibrahim عليه السلام, lalu bagaimanakah mereka dapat membantah perkara ini yang telah diketahui padanya kebohongan dan dusta mereka? Taruhlah an-daikan mereka mendebat tentang suatu hal yang mereka memiliki ilmu tentangnya namun bagaimana dalam kondisi seperti ini? Hal ini sebelum diperhatikan pendapat mereka yang penuh dengan kebohongan yang dapat diketahui akan batilnya klaim mereka tersebut.
Ayat ini juga merupakan sebuah dalil bahwa tidaklah halal bagi seorang manusia berkata atau berdebat tentang sesuatu yang tidak ia miliki ilmunya.
Dan FirmanNya, ﴾ وَٱللَّهُ وَلِيُّ ٱلۡمُؤۡمِنِينَ ﴿ "Dan Allah adalah Pelindung semua orang-orang yang beriman." Maka semakin kuat iman seorang manusia, niscaya Allah akan melindungiNya dengan kelembutan-Nya, memudahkannya dengan segala kemudahan, dan menjauh-kannya dari kesulitan.
Disputing with the Jews and Christians About the Religion of Ibrahim
Allah censures the Jews and Christians for their dispute with Muslims over Ibrahim Al-Khalil and the claim each group made that he was one of them. Muhammad bin Ishaq bin Yasar reported that Ibn `Abbas said, "The Christians of Najran and Jewish rabbis gathered before the Messenger of Allah ﷺ and disputed in front of him. The rabbis said, `Ibrahim was certainly Jewish.' The Christians said, `Certainly, Ibrahim was Christian.' So Allah sent down,
يأَهْلَ الْكِتَـبِ لِمَ تُحَآجُّونَ فِى إِبْرَهِيمَ
(O people of the Scripture (Jews and Christians)! Why do you dispute about Ibrahim,) meaning, `How is it that you, Jews, claim that Ibrahim was Jew, although he lived before Allah sent down the Tawrah to Musa How is it that you, Christians, claim that Ibrahim was Christian, although Christianity came after his time" This is why Allah said,
أَفَلاَ تَعْقِلُونَ
(Have you then no sense)
Allah then said,
هأَنتُمْ هَـؤُلاءِ حَـجَجْتُمْ فِيمَا لَكُم بِهِ عِلمٌ فَلِمَ تُحَآجُّونَ فِيمَا لَيْسَ لَكُمْ بِهِ عِلْمٌ
(Verily, you are those who have disputed about that of which you have knowledge. Why do you then dispute concerning that of which you have no knowledge)
This Ayah criticizes those who argue and dispute without knowledge, just as the Jews and Christians did concerning Ibrahim. Had they disputed about their religions, which they had knowledge of, and about the Law that was legislated for them until Muhammad ﷺ was sent, it would have been better for them. Rather, they disputed about what they had no knowledge of, so Allah criticized them for this behavior. Allah commanded them to refer what they have no knowledge of to He Who knows the seen and unseen matters and Who knows the true reality of all things. This is why Allah said,
وَاللَّهُ يَعْلَمُ وَأَنتُمْ لاَ تَعْلَمُونَ
(It is Allah Who knows, and you know not.)
Allah said,
مَا كَانَ إِبْرَهِيمُ يَهُودِيًّا وَلاَ نَصْرَانِيًّا وَلَكِن كَانَ حَنِيفًا مُّسْلِمًا
(Ibrahim was neither a Jew nor a Christian, but he was a true Muslim Hanifa), shunning Shirk and living in Iman,
وَمَا كَانَ مِنَ الْمُشْرِكِينَ
(and he was not of the Mushrikin.)
This Ayah is similar to the Ayah in Surat Al-Baqarah,
وَقَالُواْ كُونُواْ هُودًا أَوْ نَصَـرَى تَهْتَدُواْ
(And they say, "Be Jews or Christians, then you will be guided...") 2:135.
Allah said next,
إِنَّ أَوْلَى النَّاسِ بِإِبْرَهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَـذَا النَّبِىُّ وَالَّذِينَ ءَامَنُواْ وَاللَّهُ وَلِىُّ الْمُؤْمِنِينَ
(Verily, among mankind who have the best claim to Ibrahim are those who followed him, and this Prophet and those who have believed. And Allah is the Wali (Protector and Helper) of the believers.)
This Ayah means, "The people who have the most right to be followers of Ibrahim are those who followed his religion and this Prophet, Muhammad ﷺ , and his Companions from the Muhajirin, Ansar and those who followed their lead." Sa`id bin Mansur recorded that Ibn Mas`ud said that the Messenger of Allah ﷺ said,
«إِنَّ لِكُلِّ نَبِيَ وُلَاةً مِنَ النَّبِيِّينَ، وَإِنَّ وَلِيِّي مِنْهُمْ أَبِي وَخَلِيلُ رَبِّي عَزَّ وَجَل»
(Every Prophet had a Wali (supporter, best friend) from among the Prophets. My Wali among them is my father Ibrahim, the Khalil (intimate friend) of my Lord, the Exalted and Most Honored)
The Prophet then recited,
إِنَّ أَوْلَى النَّاسِ بِإِبْرَهِيمَ لَلَّذِينَ اتَّبَعُوهُ
(Verily, among mankind who have the best claim to Ibrahim are those who followed him...)
Allah's statement,
وَاللَّهُ وَلِىُّ الْمُؤْمِنِينَ
(And Allah is the Wali (Protector and Helper) of the believers.) means, Allah is the Protector of all those who believe in His Messengers.
Gente del Libro, ¿por qué generan disputa respecto a la religión de Abraham u? El judío pretende que Abraham era judío, y el cristiano pretende que era cristiano. Sin embargo, ustedes saben que el judaísmo y el cristianismo no aparecieron hasta mucho después de su muerte. ¿No se percatan, a la luz de la razón, que sus dichos no son válidos y que sus pretensiones son erróneas?
O vi kojima je Knjiga data, zašto se raspravljate o Ibrahimovoj vjeri? Jevreji misle da je Ibrahim bio jevrej, a kršćani misle da je bio kršćanin. Vi znate da judaizam i kršćanstvo nisu postojali u vrijeme Ibrahima, već su nastali mnogo kasnije. Zar svojim umovima ne dokučujete neispravnost vaših tvrdnji i mišljenja?
O mga May Aklat, bakit kayo nakikipagtalo hinggil sa kapaniwalaan ni Abraham – sumakanya ang pagbati ng kapayapaan? Ang mga Hudyo ay nag-aangking si Abraham ay isang Hudyo at ang mga Kristiyano ay nag-aangking siya ay isang Kristiyano samantalang kayo ay nakaaalam na ang Hudaismo at ang Kristiyanismo ay hindi lumitaw kundi matapos ng kamatayan niya nang matagal na panahon. Kaya hindi ba kayo nakatatalos sa pamamagitan ng mga isip ninyo sa kabulaanan ng sinasabi ninyo at kamalian ng pinag-aangkin ninyo?
65- Ey Kitap ehli! İbrahim hakkında niçin tartışıp duruyorsunuz? Hâlbuki Tevrat da İncil de ancak ondan sonra indirildi. Akıl erdiremiyor musunuz?
66- Hadi siz bilginiz olan bir hususta tartıştınız diyelim; peki hiçbir bilginiz olmayan bir hususta ne diye tartışıyorsunuz? Allah bilir, siz bilmezsiniz.
67- İbrahim ne yahudi idi, ne de Hıristiyan. Aksine o müslüman bir hanif idi. Müşriklerden de değildi.
68- Şüphesiz insanlar arasında İbrahim’e en yakın olanlar, elbette onun izinden gidenler, şu peygamber ve iman edenlerdir. Allah mü’minlerin dostudur.
65-68. Bütün dinlerin ehli; yahudiler, hıristiyanlar, müşrikler ve aynı şekilde müslümanlar hep kendilerinin İbrahim’in dini üzere olduklarını iddia ediyorlardı. İşte Yüce Allah insanlar arasında İbrahim’e en yakın olanların, Muhammed sallallahu aleyhi ve sellem ile onun tabileri ve Muhammed sallallahu aleyhi ve sellem’den önce İbrahim’e uyanlar olduğunu haber vermektedir. Yahudiler, hıristiyanlar ve müşriklere gelince; İbrahim aleyhisselam onlardan uzaktır, onların dostu da değildir. Çünkü İbrahim’in dini, bütün peygamberlere ve bütün kitaplara imanı ihtiva eden müsamahakar Haniflik idi ki bu da Müslümanlara has bir özelliktir.
Yahudi ve hıristiyanların İbrahim’in dini üzere oldukları iddialarına gelince, izlemekte oldukları yahudiliğin ve hıristiyanlığın ancak İbrahim’den sonra ortaya çıktığı bilinen bir husustur. Peki, yalancı oldukları ve iftirada bulundukları açıkça bilinen bir hususta nasıl tartışmaya koyulabilmektedirler? Hadi diyelim ki onlar bilgileri bulunan bir hususta tartıştılar. Peki, böyle bir durumda nasıl tartışırlar? Çünkü daha onların iddialarının ihtiva ettiği tutarsızlığa bakmadan önce bile bu iddialarının yersiz ve tutarsız olduğu açıkça belli olmaktadır.
Bu âyet-i kerimede insanın bilgisi bulunmayan hususlar hakkında söz söylemesinin yahut tartışmaya girişmesinin helâl olmadığına delil vardır.
Yüce Allah’ın:“Allah mü’minlerin dostudur” buyruğu şu demektir. Kulun imanı güçlendiği oranda Allah lütfu ile onu kendisine dost eder, kolay olan hidâyet yolunu ona kolaylaştırır ve zor olan sapıklık yolundan da onu uzaklaştırır.
Hỡi đám dân Kinh Sách, tại sao các ngươi lại tranh luận về tôn giáo của Ibrahim? Những người Do Thái thì khẳng định Ibrahim là người Do Thái, còn những người Thiên Chúa thì khẳng định Y là người Thiên Chúa trong khi tất cả các ngươi biết rõ dân Do Thái và dân Thiên Chúa chỉ hiện diện sau khi Ibrahim đã qua đời rất lâu kia mà?! Há các ngươi không dùng đầu óc để suy nghĩ về lời nói điêu ngoa cũng như sự khẳng định sai trái của các ngươi ư?
Eto, vi, kojima je knjiga data, raspravljate se sa Poslanikom, sallallahu alejhi ve sellem, oko onoga o čemu imate znanja, u vezi vaše vjere i objave koja vam je poslata, pa zašto se raspravljate oko onoga o čemu nemate znanja, poput Ibrahimove vjere o kojoj ništa nema u vašim knjigama niti su sa tim došli vaši poslanici? Allah zna suštinu stvari, a vi ne znate.
Heto kayo, O mga May Aklat, nakipagtalo sa Propeta – basbasan siya ni Allāh at batiin ng kapayapaan – hinggil sa mayroon kayo ritong kaalaman mula sa usapin ng relihiyon ninyo at anumang ibinaba sa inyo kaya bakit kayo nakikipagtalo hinggil sa wala kayo ritong kaalaman mula sa usapin kay Abraham at relihiyon niya, na wala sa mga aklat ninyo at hindi inihatid ng mga propeta ninyo? Si Allāh ay nakaaalam sa mga katotohanan ng mga usapin at mga lihim ng mga ito, at kayo ay hindi nakaaalam.
Ô Gens du Livre, voici que vous argumentez contre le Prophète au sujet de ce dont vous détenez une science dans votre religion et de ce qui vous a été révélé. Pourquoi argumentez-vous donc au sujet de ce que vous ignorez, comme la religion d’Abraham, et de ce qui n’est pas mentionné par vos livres ni apporté par vos messagers ?
Allah connaît la réalité des choses et leur essence alors que vous, vous ne savez pas.
Gente del Libro, argumentan en contra del Profeta sobre aquello de lo que ustedes tienen conocimiento a partir de su religión y les ha sido revelado. ¿Por qué argumentan respecto de lo que ignoran, como la religión de Abraham, y aquello que no está en sus libros ni les fue traído por sus mensajeros? Al-lah conoce la realidad de las cosas y su esencia, mientras que ustedes no las conocen.
Chẳng phải các ngươi - đám dân Kinh Sách - đã tranh luận với Nabi Muhammad bằng kiến thức của các ngươi về tôn giáo của các ngươi cũng như mọi thứ đã thiên khải cho các ngươi, vậy tại sao các ngươi giờ đây lại tranh luận với Muhammad về Ibrahim và tôn giáo của Y trong khi các ngươi không hề có một tí kiến thức nào về Ibrahim và tôn giáo của Y, điều mà nó không hề có trong các Kinh Sách của các ngươi cũng như không hề được các Nabi của các ngươi mang đến?! Và Allah mới biết tận tường sự thật của mọi việc từ trong ra ngoài còn các ngươi thì không biết gì.
Ora voi, o Gente del Libro, avete discusso con il Profeta, pace e benedizione di Allāh su di lui, sulla parte della vostra religione che vi fu rivelata: Perché disputate su ciò che non sapete riguardo Ibrāhīm e la sua religione, ciò che non è presente nei vostri Libri e di cui i vostri profeti non vi hanno informati? E Allāh conosce la verità dei fatti alla perfezione, mentre voi non sapete.
Ey Ehlikitap! Sizler ilminizin olduğu kendi dininiz ve size indirilen hakkında Nebi -sallallahu aleyhi ve sellem- ile tartıştınız. İlminizin olmadığı, sizin kitaplarınızda olmayan ve peygamberlerinizin de haber vermediği şey olan İbrahim -aleyhisselam- ve dini hakkında neden tartışıyorsunuz ? Oysa Allah bilir, sizler bilmezsiniz. İşleri ve hakikatini Allah bilir, siz bilmezsiniz.
The concept of monotheism is not only a basic teaching of the Prophet Muhammad but is also enshrined as an established reality, even in the interpolated versions of the Torah and the Bible. Judged on this established criterion, Islam, unlike Judaism and Christianity, is proved to be a perfectly true religion. Monotheism implies belief in only one God. He alone should be worshipped. No one should be associated with Him. No man should be accorded that special place which is the sole prerogative of the Lord of the Universe. This concept of monotheism is preserved in its pure form only in Islam in the Quran. Other religions, while accepting monotheism ideologically, also adopted almost everything that ran counter to it. While believing in God as the Sustainer, in practice they accorded that status to their saints.
You, People of the Scripture, argued without knowledge with the Prophet (peace be upon him) about your religion and about what was revealed to you. Why, then, do you dispute about Abraham and his religion, which you do not know, as it is not in your book and your prophets did not discuss it? Allah knows the reality of things and you do not know.
Hai kalian -kaum Ahli Kitab-! Kalian (boleh) berdebat dengan Nabi -ṣallallāhu 'alaihi wa sallam- tentang sesuatu yang kamu ketahui menyangkut urusan agamamu dan apa yang diturunkan kepadamu. Lalu mengapa kamu berdebat dengannya tentang sesuatu yang tidak kamu ketahui menyangkut urusan Ibrahim dan agamanya, sedangkan masalah itu tidak tertulis di dalam kitab-kitab sucimu dan tidak pernah disampaikan oleh nabi-nabimu?! Allah mengetahui hakikat segala sesuatu dan rahasia yang ada di baliknya, sedangkan kalian tidak mengetahuinya.
İbrahim -aleyhisselam- ne Yahudilik ve ne de Hristiyanlık dini üzere idi. Bilakis, o batıl dinlerden yüzünü çevirmiş, hanif (şirkten uzak) Allah Teâlâ'yı birleyen bir Müslümandı. Müşrik arapların iddia ettiği gibi müşriklerden değildi ve onların dinine de asla tabi olmadı.
Abraham was not a Jew or Christian in belief, but he was opposed to all false religions and obedient to Allah alone. He was also not one of those who ascribe partners to Allah – contrary to the idolaters of the Arabs, who claim to follow his belief.
Ibrahim -'alaihissalām- tidak pernah menganut agama Yahudi maupun Nasrani, tetapi dia cenderung menjauhi agama-agama yang batil dan memilih berserah diri kepada Allah -Ta'ālā- seraya mengesakan-Nya. Dia juga tidak termasuk orang-orang yang menyekutukan Allah dengan sesuatu sebagaimana anggapan orang-orang musyrik Arab yang mengklaim bahwa mereka adalah penganut agama Ibrahim.
Ibrahim vốn không phải là người Do Thái cũng không phải là người Thiên Chúa, Y vô can với tất cả tôn giáo lầm lạc, Y vốn là người Muslim thần phục Allah duy nhất, và Y không phải là người đa thần mà những người đa thần Ả-rập đã khẳng định.
Hindi nangyaring si Abraham – sumakanya ang pagbati ng kapayapaan – ay nasa kapaniwalaang panghudyo ni pangkristiyano subalit siya noon ay nakakiling palayo sa mga relihiyong bulaan bilang tagapasakop kay Allāh, na naniniwala sa kaisahan Niya – pagkataas-taas Siya. Hindi siya naging kabilang sa mga tagapagtambal kay Allāh gaya ng inaakala ng mga tagapagtambal sa mga Arabe na sila raw ay nasa kapaniwalaan niya.
Abraham n’était pas de confession juive ni de confession chrétienne mais il rejetait les fausses religions, était soumis à Allah et affirmait Son Unicité. Il n’était pas non plus du nombre des polythéistes comme le prétendaient les polythéistes arabes.
Ibrahim, alejhis-selam, nije bio jevreji niti kršćanin, već je bio daleko od svih neispravnih vjera. Bio je musliman, predan Allahu, obožavajući samo Njega, i nije Mu sudruga pripisivao ni u čemu, kao što misle arapski mnogobošci koji tvrde da su na njegovoj vjeri.
Abraham u no fue ni de confesión judía ni cristiana, pero sí rechazó las falsas deidades, vivió en sumisión a Al-lah y afirmó su Unidad y Unicidad. Jamás fue un politeísta, como pretendían algunos politeístas árabes.
Ibrahīm, pace a lui, non era di religione ebraica né cristiana; piuttosto, era distante dalle religioni ingiuste. Egli era sottomesso ad Allāh solo, l'Altissimo, e non era politeista, come insinuano gli Arabi politeisti, che affermano di essere suoi seguaci.
In verità, coloro che più hanno diritto di dichiararsi seguaci di Ibrāhīm sono coloro che lo hanno seguito durante la sua epoca, e così ne ha diritto il Profeta Muħammed, pace e benedizione di Allāh su di lui, e coloro, tra questo popolo, che hanno creduto in lui; e Allāh è Sostenitore di coloro che credono in Lui e li protegge.
Sesungguhnya orang yang paling berhak menisbahkan dirinya kepada Ibrahim ialah orang-orang yang mengikuti agama yang dibawanya pada zamannya, dan juga yang paling berhak melakukan hal itu ialah Nabi Muhammad -ṣallallāhu 'alaihi wa sallam- dan orang-orang yang beriman kepadanya di antara umat ini. Sungguh, Allah adalah penolong dan pelindung bagi orang-orang yang beriman kepadanya.
Ceux qui sont les plus dignes de s’affilier à Abraham sont les gens de son époque qui ont suivi ce qu’il a apporté. Le Prophète Muħammad et ceux qui ont cru en lui parmi cette communauté en font également partie.
Allah soutient et préserve les croyants par Lui-même.
Şüphesiz İbrahim’e bağlı olma hususunda en çok hak sahibi olan kimseler, İbrahim -aleyhisselam-'ın zamanında onun getirdiğine tabi olanlardır. Yine bu hususta en çok hak sahibi olanlar, Nebî Muhammed -sallallahu aleyhi ve sellem- ve bu ümmetten ona iman edenlerdir. Allah, müminlerin yardımcısı ve koruyucusudur.
The people who are most entitled to claim a link to Abraham are those who followed him in his time, as well as this Prophet Muhammad (peace be upon him) and those who have faith in him from this nation. Allah helps and protects the believers.
Los más dignos de ser relacionados con Abraham son las personas de su época que siguieron su mensaje. El profeta Mujámmad r y aquellos de esta comunidad que creyeron en él, también lo son. Al-lah brinda protección a los creyentes y los cuida.
Ljudi koji su najpreči da se pripisuju Ibrahimu jesu njegovi savremenici koji su ga slijedili, i ovaj poslanik, Muhammed, sallallahu alejhi ve sellem, i oni koji vjeruju u njega iz ovog umeta, a Allah će pomoći i sačuvati vjernike.
Tunay na ang pinakakarapat-dapat sa mga tao sa pagkakaugnay kay Abraham ay ang mga sumunod sa inihatid niya sa panahon niya at ang pinakakarapat-dapat sa mga tao rin doon ay itong si Propeta Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – at ang mga sumampalataya sa kanya kabilang sa Kalipunang ito. Si Allāh ay Tagaadya ng mga mananampalataya at Tagaingat nila.
Quả thật, người xứng đáng thuộc cộng đồng Ibrahim là những ai đã tuân thủ theo mọi thứ mà Y đã truyền đạt trong thời đại của Y, sau đó người xứng đáng kế tiếp chính là vị Nabi Muhammad này và những người đã tin nơi Y, Allah luôn phù hộ nhóm người có đức tin.
Creyentes, algunos sabios de la Gente del Libro, buscan desviarlos de la verdad a la que Al-lah los guía, pero no hacen más que extraviarse a sí mismos, ya que su esfuerzo por desviar a los creyentes acrecienta su propio extravío y no conocen las consecuencias de sus acciones.
Minimithi ng mga pantas kabilang sa mga May Kasulatan kabilang sa mga Hudyo at mga Kristiyano na magpaligaw sila sa inyo, O mga mananampalataya, palayo sa katotohanang nagpatnubay sa inyo si Allāh tungo roon, ngunit hindi sila nagpapaliligaw kundi sa mga sarili nila dahil ang pagsisikap nila sa pagpapaligaw sa mga mananampalataya ay dumadagdag sa pagkaligaw nila mismo ngunit hindi sila nakaaalam sa kahihinatnan ng mga gawain nila.
"Segolongan dari ahli Kitab ingin menyesatkan kamu, pada-hal mereka (sebenarnya) tidak menyesatkan melainkan dirinya sendiri, dan mereka tidak menyadarinya. Hai ahli Kitab, mengapa kamu mengingkari ayat-ayat Allah, padahal kamu mengetahui (kebenarannya). Hai ahli Kitab, mengapa kamu mencampur aduk-kan yang haq dengan yang batil, dan menyembunyikan kebenaran, padahal kamu mengetahuinya? Segolongan (lain) dari ahli Kitab berkata (kepada sesamanya), 'Perlihatkanlah (seolah-olah) kamu beriman kepada apa yang diturunkan kepada orang-orang beriman (sahabat-sahabat Rasul) pada permulaan siang dan ingkarilah ia pada akhirnya, supaya mereka (orang-orang Mukmin) kembali (kepada kekafiran). Dan janganlah kamu percaya melainkan ke-pada orang yang mengikuti agamamu.' Katakanlah, 'Sesungguhnya petunjuk (yang harus diikuti) ialah petunjuk Allah, dan (janganlah kamu percaya) bahwa akan diberikan kepada seseorang seperti apa yang diberikan kepadamu, dan (jangan pula kamu percaya) bahwa mereka akan mengalahkan hujjahmu di sisi Tuhanmu.' Katakan-lah, 'Sesungguhnya karunia itu di Tangan Allah, Allah memberikan karuniaNya kepada siapa yang dikehendakiNya; dan Allah Maha-luas (karuniaNya) lagi Maha Mengetahui.' Allah menentukan rahmatNya (kenabian) kepada siapa yang dikehendakiNya dan Allah mempunyai karunia yang besar." (Ali Imran: 69-74).
(69-74) Ini merupakan karunia Allah atas umat ini di mana Allah memberitakan kepada mereka tentang tipu daya musuh-musuh mereka dari Ahli Kitab, dan bahwa di antara usaha keras mereka dalam menyesatkan kaum Mukminin adalah mereka me-makai berbagai cara dalam makar (konspirasi) mereka yang busuk. Sekelompok di antara mereka berkata,﴾ ءَامِنُواْ بِٱلَّذِيٓ أُنزِلَ عَلَى ٱلَّذِينَ ءَامَنُواْ وَجۡهَ ٱلنَّهَارِ ﴿ "Perlihatkanlah (seolah-olah) kamu beriman kepada apa yang di-turunkan kepada orang-orang beriman (sahabat-sahabat Rasul) pada permulaan siang," yakni, di awal hari dan berpalinglah dari agama mereka kembali pada petang hari, dan bila mereka melihat kalian berpaling sedang mereka yakin kalian memiliki ilmu, itu akan membuat mereka ragu terhadap agama mereka, lalu mereka akan berkata, "Sekiranya mereka tidak melihat dalam agama ini apa yang tidak menarik bagi mereka dan tidak sesuai dengan kitab-kitab terdahulu, niscaya mereka pasti tidak akan berpaling."
Ini adalah tipu daya mereka. Dan Allah تعالى yang memberikan petunjuk kepada siapa yang dikehendakiNya, hanya di TanganNya segala karunia yang Dia khususkan buat siapa yang dikehendaki-Nya, lalu Allah mengkhususkan kalian wahai umat ini dengan sesuatu yang tidak Dia khususkan bagi umat selain kalian. Dan orang-orang yang berbuat tipu daya itu tidak mengetahui bahwa agama Allah itu adalah haq, yang apabila hakikatnya sampai kepada hati tidaklah akan bertambah waktu bagi orang tersebut ke-cuali akan semakin bertambah pula keimanan dan keyakinan, dan syubhat-syubhat yang ada itu justru menambah kuatnya mereka berpegang teguh pada agamanya dan semakin bersyukur kepada Allah serta memujiNya, di mana Dia telah melimpahkan karunia-Nya itu atasnya.
Dan perkataan mereka, ﴾ أَن يُؤۡتَىٰٓ أَحَدٞ مِّثۡلَ مَآ أُوتِيتُمۡ أَوۡ يُحَآجُّوكُمۡ عِندَ رَبِّكُمۡۗ ﴿ "Dan (janganlah kamu percaya) bahwa akan diberikan kepada seseorang seperti apa yang diberikan kepadamu, dan (jangan pula kamu percaya) bahwa mereka akan mengalahkan hujjahmu di sisi Rabbmu," artinya, bahwa yang menyebabkan mereka melakukan perbuatan-perbuatan ke-mungkaran adalah hasad, dengki, dan ketakutan akan dikalahkan dalam berdebat, sebagaimana Allah تعالى berfirman,
﴾ وَدَّ كَثِيرٞ مِّنۡ أَهۡلِ ٱلۡكِتَٰبِ لَوۡ يَرُدُّونَكُم مِّنۢ بَعۡدِ إِيمَٰنِكُمۡ كُفَّارًا حَسَدٗا مِّنۡ عِندِ أَنفُسِهِم مِّنۢ بَعۡدِ مَا تَبَيَّنَ لَهُمُ ٱلۡحَقُّۖ ﴿
"Sebagian besar ahli Kitab menginginkan agar mereka dapat me-ngembalikan kamu kepada kekafiran setelah kamu beriman, karena dengki yang (timbul) dari diri mereka sendiri, setelah nyata bagi mereka kebe-naran." (Al-Baqarah: 109).
69- Ehl-i kitaptan bir zümre sizi saptırabilmeyi arzu etmektedirler. Onlar kendilerinden başkasını saptıramazlar da hâlâ farkında değiller.
70- Ey Ehl-i kitap, görüp durduğunuz halde Allah’ın ayetlerini niçin inkâr ediyorsunuz?
71- Ey Ehl-i kitap, niçin bile bile hakkı batılla karıştırıyor ve hakkı gizliyorsunuz?
72- Ehl-i kitaptan bir zümre dedi ki:“İman edenlere indirilene gündüzün başında iman edin, sonunda da onu inkâr edin. Olur ki dönerler.
73- Ve dininize uyandan başkasına da inanmayın.” De ki: Gerçek hidâyet Allah’ın hidâyetidir. “Size verilenin benzerinin başkasına verilmiş olduğuna yahut onların Rabbiniz nezdinde size karşı deliller getireceklerine de (inanmayın).” De ki: “Şüphesiz lütuf Allah’ın elindedir ve O, onu dilediğine verir. Allah Vâsidir, Alîmdir.”
74- O, rahmetini dilediğine has kılar. Allah, büyük lütuf sahibidir.
69-74. Yüce Allah’ın bu ümmete, Kitap ehline mensup düşmanlarının hile ve tuzaklarını ve onların mü’minleri saptırma konusundaki aşırı tutkuları dolayısıyla son derece kötü ve çeşitli tuzaklar kurduğunu haber vermesi bu ümmete olan lütuflarındandır. İşte onlardan bir kesim şöyle demişlerdi:“İman edenlere indirilene gündüzün başında iman edin.” Gündüzün son saatlerinde de onların dinlerinden geri dönün. Çünkü onlar sizlerin bilgi sahibi olduğunuza inandıkları için dinlerinden döndüğünüzü görecek olurlarsa, kendi dinleri hakkında şüpheye düşerler ve şöyle derler:“Eğer onlar bizim bu dinimizde beğenmedikleri bir şey görmüş ve önceki kitaplara uygun düşmeyen şeyler tespit etmiş olmasalardı dönmezlerdi.” İşte Kitap ehlinin tuzakları budur. Dilediğini hidâyete erdiren ise Yüce Allah’tır. Lütuf O’nun elindedir ve bunu dilediğine tahsis eder. İşte siz ey Muhammed ümmeti, size de sizden başkalarına vermediği özellikler tahsis etmiştir. Ancak bu tuzak kuranlar şunu bilmemektedirler: Allah’ın dini haktı ve bu dinin hakikati kalplere ulaştı mı, zaman geçtikçe sahibinin bu dine olan iman ve yakîni gittikçe artar. Dini ile ilgili ileri sürülen şüpheler de ancak onun dinine bağlılığını artırır; Yüce Allah’a olan hamd-ü senasını -bu din ile kendisine lütufta bulunduğundan dolayı- daha da çoğaltır.
Onların söyledikleri nakledilen:“Size verilenin benzerinin başkasına verilmiş olduğuna yahut onların Rabbiniz nezdinde size karşı deliller getireceklerine de (inanmayın).” sözleri şu anlama gelmektedir: Onları bu kötü işleri yapmaya iten şey; kıskançlıkları, azgınlıkları ve kendilerine karşı delil getirilmesi korkusudur. Nitekim Yüce Allah bir başka yerde şöyle buyurmaktadır:“Kitap ehlinden birçoğu hak kendilerine besbelli olmuşken içlerinde yerleşmiş olan kıskançlıktan dolayı sizi imanınızdan sonra kâfirlere döndürmeyi çok isterler...”(el-Bakara, 2/109)
Những tu sĩ của dân Kinh Sách thuộc người Do Thái và Thiên Chúa luôn ước ao đẩy các ngươi vào lầm lạc - hỡi những người cód đức tin. Chúng muốn kéo các ngươi rời khỏi Chân Lý mà Allah đã hướng dẫn các ngươi, tuy nhiên, chúng không thể đẩy ai vào lầm lạc ngoài bản thân chúng bởi khi chúng càng tìm cách đẩy những người có đức tin vào lầm lạc thì chúng càng lún sâu vào lầm lạc đó nhưng chúng không nhận ra hậu quả việc làm của mình.
Ô croyants, des savants parmi les Gens du Livres, juifs et chrétiens, espèrent vous égarer de la vérité vers laquelle Allah vous a guidés, mais ils ne font que s’égarer eux-mêmes, car leurs efforts pour égarer les croyants accroissent leur propre égarement, tout en méconnaissant les conséquences de leurs agissements.
Commentary
Verse 69 exposes the cherished desire of the people of the Book to mislead Muslims away from the true faith they are on. The text, then, firmly declares that the victim of their effort to misguide is no one other than themselves, something they do not realize.
Verse 70, addressing the people of the Book, asks them as to why they disbelieve in the signs of Allah, such as the verses in Torah and Injil which prove the prophethood of Muhammad ﷺ because the denial of his prophethood amounts to declaring these verses to be false which is infidelity, although they themselves confirm these as true. This is an admonition on their error in belief.
Proceeding further, Verse 71 admonishes them for confusing the real statement, that is, the prophecy about the prophethood of Muhammad ﷺ with the fictitious, that is, the interpolated statements or false exegesis. The crucial question being asked is as to why would they conceal the truth of the matter despite knowing the truth, and knowing that they are hiding it.
I sacerdoti della Gente del Libro, Ebrei e Nazareni, desiderano sviarvi, o voi credenti, dalla verità tramite la quale Allāh vi ha guidati, ma non sviano altri che loro stessi, poiché la loro perseveranza nello sviare i credenti aumenta la loro perdizione, e non conoscono le conseguenze delle loro azioni.
Neki jevrejski i kršćanski svećenici priželjkuju da vas skrenu s Pravog puta, o vjernici, s puta na koji vas je Allah uputio, ali time samo sebe u zabludu odvode, jer njihov trud da vjernike odvedu u zabludu još više njihovu zabludu povećava, i oni ne znaju kakva ih kazna čeka za ono što rade.
The scholars of the Jews and the Christians desire to mislead you, O believers, away from the truth that Allah has guided you to. Yet they only mislead themselves because their attempt to mislead the believers only increases their misguidance, and they do not know the consequence of their actions.
The Envy the Jews Feel Towards Muslims; Their Wicked Plots Against Muslims
Allah states that the Jews envy the faithful and wish they could misguide them. Allah states that the punishment of this behavior will fall back upon them, while they are unaware. Allah criticizes them,
يأَهْلَ الْكِتَـبِ لِمَ تَكْفُرُونَ بِأَيَـتِ اللَّهِ وَأَنتُمْ تَشْهَدُونَ
(O People of the Scripture!: Why do you disbelieve in the Ayat of Allah, while you bear witness.)
You know for certain that Allah's Ayat are true and authentic,
يأَهْلَ الْكِتَـبِ لِمَ تَلْبِسُونَ الْحَقَّ بِالْبَـطِلِ وَتَكْتُمُونَ الْحَقَّ وَأَنتُمْ تَعْلَمُونَ
(O People of the Scripture: Why do you mix truth with falsehood and conceal the truth while you know) by hiding what is in your Books about the description of Muhammad , while you know what you do.
وَقَالَت طَّآئِفَةٌ مِّنْ أَهْلِ الْكِتَـبِ ءَامِنُواْ بِالَّذِي أُنزِلَ عَلَى الَّذِينَ ءَامَنُواْ وَجْهَ النَّهَارِ وَاكْفُرُواْ ءَاخِرَهُ
(And a party of the People of the Scripture say: "Believe in the morning in that which is revealed to the believers, and reject it at the end of the day,)
This is a wicked plan from the People of the Book to deceive Muslims who are weak in the religion. They decided that they would pretend to be believers in the beginning of the day, by attending the dawn prayer with the Muslims. However, when the day ended, they would revert to their old religion so that the ignorant people would say, "They reverted to their old religion because they uncovered some shortcomings in the Islamic religion." This is why they said next.
لَعَلَّهُمْ يَرْجِعُونَ
(so that they may turn back.) Ibn Abi Najih said that Mujahid commented about this Ayah, which refers to the Jews, "They attended the dawn prayer with the Prophet and disbelieved in the end of the day in order to misguide the people. This way, people would think that they have uncovered shortcomings in the religion that they briefly followed."
وَلاَ تُؤْمِنُواْ إِلاَّ لِمَن تَبِعَ دِينَكُمْ
("And believe no one except the one who follows your religion.")
They said, do not trust anyone with your secret knowledge, except those who follow your religion. Therefore, they say, do not expose your knowledge to Muslims in order to prevent them from believing in it and, thus, use it as proof against you. Allah replied,
قُلْ إِنَّ الْهُدَى هُدَى اللَّهِ
(Say: (O Prophet) "Verily, right guidance is the guidance of Allah.")
Allah guides the hearts of the faithful to the perfect faith through the clear Ayat, plain proofs and unequivocal evidence that He has sent down to His servant and Messenger Muhammad ﷺ. This occurs, O you Jews, even though you hide the description of Muhammad . the unlettered Prophet whom you find in your Books that you received from the earlier Prophets. Allah's statement;
أَن يُؤْتَى أَحَدٌ مِّثْلَ مَآ أُوتِيتُمْ أَوْ يُحَآجُّوكُمْ عِندَ رَبِّكُمْ
((And they say: ) "Do not believe that anyone can receive like that which you have received, otherwise they would engage you in argument before your Lord.")
They say, "Do not disclose the knowledge that you have to the Muslims, to prevent them from learning it and thus becoming your equals. They will be even better because they will believe in it or will use it against you as evidence with your Lord, and thus establish Allah's proof against you in this life and the Hereafter." Allah said,
قُلْ إِنَّ الْفَضْلَ بِيَدِ اللَّهِ يُؤْتِيهِ مَن يَشَآءُ
(Say: "All the bounty is in the Hand of Allah; He grants to whom He wills.) meaning, all affairs are under His control, and He gives and takes. Verily, Allah gives faith, knowledge and sound comprehension to whomever He wills. He also misguides whomever He wills by blinding his sight, mind, sealing his heart, hearing and stamping his eyes closed. Allah has the perfect wisdom and the unequivocal proofs.
وَاللَّهُ وَسِعٌ عَلِيمٌيَخْتَصُّ بِرَحْمَتِهِ مَن يَشَآءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ
(And Allah is All-Sufficient for His creatures' needs, All-Knower." He selects for His mercy whom He wills and Allah is the Owner of great bounty.) meaning, He has endowed you, O believers, with tremendous virtue, in that He honored your Prophet Muhammad ﷺ over all other prophets, and by directing you to the best Shari`ah there is.
Para ulama dari kalangan Ahli Kitab, baik Yahudi maupun Nasrani ingin sekali menyesatkan kalian -wahai orang-orang mukmin- dari kebenaran yang Allah tunjukkan kepada kalian. Namun, mereka tidak menyesatkan siapa pun selain diri mereka sendiri karena usaha mereka untuk menyesatkan orang-orang mukmin itu justru menambah kesesatan mereka sendiri, dan mereka tidak mengetahui akibat dari perbuatan mereka tersebut.
Ey Müminler! Kitap ehlinden olan Yahudi ve Hristiyan din adamları Allah'ın sizleri ulaştırdığı hak yoldan saptırmayı temenni etmektedirler. Oysa onlar, kendilerinden başkasını saptıramazlar. Çünkü onların müminleri saptırmak için çabalamaları kendilerinin sapkınlığını arttırmaktadır ve onlar yaptıklarının sonucunu da bilmemektedirler.
Ey Yahudi ve Hristiyanlardan oluşan kitap ehli! Allah'ın ayetlerini niçin inkâr ediyorsunuz. Hâlbuki Muhammed -salallahu aleyhi ve sellem-'in peygamberliğine delalet eden Allah'ın ayetleri size indirilmekte ve sizler, onun kitaplarınızın delalet ettiği hak olduğuna şahitlik etmektesiniz.
The words in أَنتُمْ تَشْهَدُونَ (you are yourselves a witness - 70) and in أَنتُمْ تَعْلَمُونَ (you know ( 71) should not be taken to mean that disbelief will become permissible for them if they do not attest to the truth or have no knowledge about it. This is because kufr (disbelief) is intrinsically an abominable thing to practice. This is prohibited under all conditions. However, the mention of kufr (disbelief) after knowledge and attestation is to increase the impact of reproachment.
O People of the Scripture, Jews and Christians, why do you disbelieve Allah’s words which were sent down to you and the clear indication they contain of the prophethood of Muhammad (peace be upon him), whilst you are witness to the fact that it is the truth contained in your books?
Gente del Libro, ¿por qué no creen en las aleyas de Al-lah que les fueron reveladas, así como en la prueba de la Profecía de Mujámmad r que ellas contienen? ¿Por qué no dan testimonio de que esta es la verdad, de la cual tienen indicios en sus libros?
Ô Gens du Livre, juifs et chrétiens, pourquoi mécroyez-vous aux versets d’Allah qui vous ont été révélés ainsi et en la preuve de la Prophétie de Muħammad que ces versets contiennent, tout en attestant que vos livres témoignent de leur authenticité ?
Wahai Ahli Kitab dari kalangan Yahudi dan Nasrani! Mengapa kalian kafir terhadap ayat-ayat Allah yang diturunkan pada kalian serta isi kandungannya yang menunjukkan adanya kenabian Muhammad -ṣallallāhu 'alaihi wa sallam-, sedangkan kalian tahu bahwa hal itu adalah kebenaran yang ditunjukkan oleh kitab-kitab suci kalian?
O Gente del Libro, Ebrei e Nazareni, perché negate i segni di Allāh che vi sono stati rivelati, e i segni della Profezia di Muħammed, pace e benedizione di Allāh su di lui, che essi contengono, mentre testimoniate che essa è la verità presente nei vostri libri?
O jevreji i kršćani, kojima je data Knjiga, zašto ne vjerujete u Allahove ajete koji su vam objavljeni, i u dokaze Muhammedovog poslanstva koje ti ajeti sadrže, iako znate da je to istina i da su na to ukazale vaše knjige?
O mga May Kasulatan kabilang sa mga Hudyo at mga Kristiyano, bakit kayo tumatangging sumampalataya sa mga tanda ni Allāh na pinababa sa inyo at sa nasaad sa mga ito na pahiwatig sa pagkapropeta ni Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – samantalang kayo ay sumasaksi na ito ay ang katotohanan na ipinahiwatig ng mga kasulatan ninyo?
Hỡi đám dân Kinh Sách thuộc người Do Thái và Thiên Chúa, tại sao các ngươi dám bác bỏ các Lời phán của Allah đã thiên khải cho các ngươi và những bằng chứng khẳng định sứ mạng của Muhammad trong khi các ngươi xác định đó là sự thật đã được nêu rõ trong Kinh Sách của các ngươi?!
Ô Gens du Livre, pourquoi mélangez-vous la vérité contenue dans vos livres avec le faux que vous inventez et pourquoi dissimulez-vous la vérité et la guidée qu’ils contiennent, notamment l’authenticité de la Prophétie de Muħammad? Vous commettez ce forfait en connaissance de cause puisque vous savez distinguer le vrai du faux et la guidée de l’égarement.
O gente del Libro, perché confondete la verità rivelata nei vostri Libri con la vostra falsità, mentre nascondete la verità e la guida che vi è in essi, compresa la Profezia di Muħammed, pace e benedizione di Allāh su lui, mentre siete in grado di distinguere la verità dalla falsità e la Retta Via dalla perdizione?
O mga May Kasulatan, bakit kayo naghahalo sa katotohanan, na pinababa sa mga aklat ninyo, ng kabulaanan mula sa ganang inyo at nagkukubli kayo ng nasaad sa mga ito na katotohanan at patnubay na bahagi nito ang pagkapropeta ni Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – samantalang kayo ay nakaaalam ng katotohanan sa kabulaanan at ng patnubay sa pagkaligaw?
Hỡi đám dân Kinh Sách, tại sao các ngươi dám hư cấu thêm vào Kinh Sách đã thiên khải cho các ngươi, tại sao các ngươi pha điều ngụy tạo vào điều Chân Lý, tại sao các ngươi che giấu sự thật, trong đó có sự thật về sứ mạng của Muhammad trong khi các ngươi phân biệt rõ đâu là đích thực là sự được hướng dẫn và đâu là lầm lạc?!
Wahai Ahli Kitab! Mengapa kalian mencampur kebenaran yang diturunkan di dalam kitab-kitab suci kalian dengan kebatilan yang berasal dari diri kalian sendiri, dan menyembunyikan kebenaran dan petunjuk yang ada di dalamnya, termasuk mengenai kebenaran kenabian Muhammad -ṣallallāhu 'alaihi wa sallam-, padahal kalian tahu mana yang hak dan mana yang batil, mana yang benar dan mana yang sesat?!
O vi kojima je data Knjiga, zašto miješate istinu koja je objavljena u vašim knjigama sa zabludom koju sami izmišljate? Zašto krijete istinu i uputu u vašim knjigama, u šta spada i ukazivanje na istinitost vjerovjesništva Muhammeda, sallallahu alejhi ve sellem, a znate da razlikujete istinu od neistine i uputu od zablude?
The Makkan polytheists called their religion the faith of Abraham. Jews and Christians too bracketed their religious history with that of Abraham. In every age people have used the names of their prophets and saints to justify their own additions to and inventions in religion. After the passage of time, people fail to differentiate between the original religion and its later version. The later version is ultimately taken to be the real religion. The atmosphere surrounding it is such that, when the call to return to true and pure religion is given, its opponents find the easiest way to discredit it is by making public allegations that the caller is against the religion handed down to them by their saints. One who is the true representative of the religion of ‘saints’ is now rejected in the name of former saints. This is because what his opponents hold up as their yardstick is not actually the original version of religion as given by the saints of the past. Instead it is the body of alterations and additions made by later followers and subsequently accepted as the ‘religion of the saints’. This is like drawing a veil of falsehood over the truth. That is, making pronouncements which are invalid from the religious and logical point of view. But since the public does not have the ability to analyze them, it deems them to be right and is thus distanced from the truth. The hanif (monotheist) is one who treads the straight path of monotheism and the non-hanif is one who deviates from the straight path, going instead into by-lanes. Sometimes the secondary aspects of religion are so emphasized by the interpretation put upon them that they appear to be the main foci, the actual core of religion. In this way its fundamentals lose their significance and people stray from the straight thoroughfare of monotheism into the byways of unimportant issues.
O People of the Scripture, why do you mix the truth contained in your books with falsehood from yourselves? Why do you hide the truth and guidance contained in your book, such as the truthfulness of the prophethood of Muhammad (peace be upon him), when you know what is true and what is false?
Ey Ehlikitap! Sizler, hak ile batılı, sapıklık ile de hidayeti bildiğiniz halde kitabınızda indirilen hakkı niçin batıl ile karıştırıyorsunuz, onda olan hak ve hidayeti gizliyorsunuz? Muhammed -sallallahu aleyhi ve sellem-'in peygamberliğinin doğruluğu da sizin sakladığınız hakkın bir kısmıdır. Hâlbuki, siz hakkı batıldan hidayeti de sapıklıktan ayırt edebiliyorsunuz.
Gente del Libro, ¿por qué mezclan la verdad que contienen sus libros con las mentiras que ustedes inventan? ¿Por qué ocultan la verdad y la guía que contienen, especialmente la autenticidad de la Profecía de Mujámmad r? Sabiendo que pueden distinguir lo verdadero de lo falso y la guía del extravío.
Un groupe de savants juifs dit: Croyez en apparence au Coran révélé aux croyants en début de journée et mécroyez en fin de journée, cela les fera douter de leur religion. Ils réagiront alors en disant:
Ils connaissent mieux que nous les livres d’Allah et voici qu’ils se rétractent de leur foi.
Un grupo de sabios judíos dijo: Al comienzo del día, pretendan creer en el Corán revelado a los creyentes y luego descrean de él a final del día, eso les hará dudar de su religión, ya que dirán: Ellos conocen mejor que nosotros los libros de Al-lah y helos ahí retractándose de su fe.
Some from among the people of the Book chose a strategy of deception in order to mislead Muslims. According to their agreed plan, they would declare their belief in the Qur'an in the morning and then reject it in the evening. They thought that this quick about-turn would create doubts in the minds of Muslims about Qur'an and Islam and they might turn away from their faith thinking that there must be something wrong with Islam visible to such learned people who were open-minded enough to accept it first. They also made it a point to re-serve their feinted declaration of belief in Islam to hoodwink Muslims only! Their true belief, they planned, would be affirmed before none but only those who follow their own creed. The rule was: Sincerity with the later, expediency with the former!
That these tricks are low is proved later in Verse 73 when the Holy Prophet ﷺ has been asked to declare that their clever moves are not going to work for them since Guidance given to servants of Allah is certainly from Allah. So, it is He who, with Guidance in His control, can make whoever He will steadfast on that Guidance. No one can succeed in weaning such a person away from it with any trick, plan or enticement whatsoever.
The reason why they act in the way they do is envy, that is, they envy Muslims as to why they were given the Scripture, or they envy their supremacy in religious argument. It is because of this envy that they keep working to bring about the downfall of Islam and of the community that adheres to it.
That this envy is based on not knowing the nature, timing and wisdom of Allah's grace and mercy is explained in the later part of verse 73 and in verse 74.
E disse un gruppo di sapienti degli Ebrei: "Credete manifestatamente nel Corano che è sceso sui credenti all'inizio del giorno, e rinnegatelo alla fine del giorno, cosicché dubitino della propria religione e la rinneghino dopo aver creduto, e dicano: costoro conoscono meglio di noi il Libro di Allāh, così da rinnegarlo":
Nagsabi ang isang lipon kabilang sa mga maalam ng mga Hudyo: "Sumampalataya kayo sa panlabas sa Qur'ān na pinababa sa mga mananampalataya sa simula ng maghapon at tumanggi kayong sumampalataya roon sa katapusan nito, nang sa gayon sila ay magdududa sa relihiyon nila dahilan sa pagtanggi ninyong sumampalataya roon matapos ng pananampalataya ninyo kaya babalik sila [sa dati] palayo roon habang mga nagsasabi: "Sila ay higit na nakaaalam kaysa sa amin sa mga kasulatan ni Allāh ngunit bumalik nga sila sa dati palayo roon."
Skupina učenjaka jevreja reče: "Ispoljite vjerovanje u Kur'an koji je objavljen vjerncima, početkom dana, a na kraju dana obznanite nevjerstvo u njega, kako bi oni posumnjali u svoju vjeru zbog vašeg nevjerstva kojeg ste ispoljili nakon što ste ispoljili vjerovanje, i kako bi ostavili svoju vjeru rekavši: 'Oni bolje poznaju Allahove knjige od nas, i ostavili su ovu vjeru.'"
Và một nhóm học giả Do Thái nói: Các ngươi cứ thể hiện là mình tin tưởng Qur'an ở buổi sáng như những người có đức tin nhưng đến chiều thì các ngươi bác bỏ nó, hi vọng như thế sẽ tác động mạnh mẽ đến những người có đức tin làm chúng nảy sinh mâu thuẫn về tôn giáo mà chúng đi theo vì lý do các ngươi đã phủ nhận Islam sau khi đã tin tưởng. Với việc làm này, có thể chúng sẽ quay về với đức tin xưa cũ và nói: Những ngươi dân Kinh Sách biết rõ hơn chúng ta về Kinh Sách của Allah, vậy mà họ vẫn bác bỏ Islam.
A group of Jewish scholars said: On the outside, accept the Qur’ān which was revealed to the believers at the beginning of the day and then reject it at the end of the day, so that, after seeing this, they begin to have doubts about their religion and turn back from it saying, ‘These people know better about Allah’s Book and they have turned back’.
Sekelompok ulama Yahudi (yang lain) mengatakan, “Berimanlah kalian secara lahir kepada Al-Qur`ān yang diturunkan kepada orang-orang mukmin di pagi hari dan kafirlah kepadanya di sore hari, agar mereka menjadi ragu terhadap agama mereka karena kalian kafir kepadanya setelah kalian beriman kepadanya, kemudian mereka akan meninggalkan agama mereka sembari berkata, 'Mereka (Ahli Kitab) lebih tahu daripada kami tentang kitab-kitab Allah, dan mereka sudah meninggalkannya'.”
Ehlikitap âlimlerinden bir topluluk: "İman edenlere indirilen Kur'an'a gündüzün başında (sabah vakti) görünüşte iman edin ve günün sonunda (akşam vakti) ise inkâr edin. Bu şekilde iman edenler, umulur ki onların dinine iman edip sonra kâfir olmanız sebebiyle şüpheye düşerek ‘’Allah’ın kitabı hakkında bizden daha bilgili oldukları halde ondan döndüler’’ diyerek dinlerinden dönerler dediler.
Mereka juga mengatakan, “Janganlah kalian percaya kecuali kepada orang Yahudi yang memeluk agama kalian.” Katakanlah -wahai Rasul-, “Sesungguhnya petunjuk kepada kebenaran itu adalah petunjuk Allah, bukan pendustaan dan pengingkaran yang kalian lakukan karena khawatir akan ada seseorang yang diberikan anugerah seperti yang pernah diberikan kepada kalian, atau karena khawatir mereka akan mengalahkan hujah kalian di sisi Tuhan kalian jika kalian mengakui apa yang diturunkan kepada mereka.” Katakanlah -wahai Rasul-, “Sesungguhnya karunia itu ada di tangan Allah. Dia berhak memberikannya kepada siapa saja yang Dia kehendaki di antara hamba-hamba-Nya. Anugerah-Nya tidak hanya diberikan kepada umat tertentu saja, sedangkan umat yang lain tidak diberi, dan Allah Mahaluas anugerah-Nya lagi Maha Mengetahui siapa yang berhak menerimanya.”
They also said: Do not believe or accept anyone unless he is a Jew and follows your religion. Say, O Messenger: Guidance to the truth is the Guidance of Allah; not the disbelief and stubbornness that you display, fearing that anyone else could be given a bounty similar to what you were given, or that they would argue with you before your Lord if you acknowledged what was revealed to them. Say, O Messenger: Bounty is in Allah’s Hand and He gives it to whomever of His servants He wills: His bounty is not restricted to any one nation. Allah is embracing and He knows who is deserving.
Ces savants dirent également: Ne croyez et ne suivez que celui qui est adepte de votre religion.
Ô Messager, dis: La guidée vers la vérité est celle prodiguée par Allah, et ne consiste pas à ce que vous vous emmuriez dans le démenti et le déni obstiné par crainte que quelqu’un reçoive une grâce pareille à la vôtre et par crainte qu’il argumente contre vous auprès de votre Seigneur si vous reconnaissez la véracité de ce qui vous a été révélé.
Ô Messager, dis: La grâce est dans la main d’Allah. Il l’accorde à qui Il veut parmi Ses serviteurs et ne la réserve pas exclusivement à une communauté au détriment d’une autre.
Allah est Détenteur d’une grâce étendue et connaît mieux que quiconque ceux qui la méritent.
Dijeron también: Sigan y crean solamente a aquel que es adepto a su religión. Mensajero, diles: La guía hacia la verdad es la que proclama Al-lah, y no la negación y el empecinamiento que ustedes practican por temor a que alguien reciba una gracia semejante a la de ustedes, y por temor a que los confronten ante su Señor si reconocieran la verdad de lo que les ha sido revelado. Mensajero, diles: La gracia está en manos de Al-lah y Él la concede a quien Él quiere de Sus siervos, y no la reserva con exclusividad para una comunidad en detrimento de la otra. Al-lah es poseedor de una extensa gracia y conoce mejor que nadie quién la merece.
(Yine onlar) Şöyle derler: "Sizin dininize uyanlardan başkasını tasdik etmeyin” Ey Peygamber! De ki: “Hidayete ileten doğru yol, Allah Teâlâ'nın yoludur. Yoksa sizin üzerinde olduğunuz yalan ve inat yolu değildir. Zira sizler onlara gönderilen dine iman etmeniz durumunda Rabbinizin huzurunda aleyhinize deliller getirmelerinden korktuğunuz için size bahşedilen nimetlerin bir başkasına da verilmesinden çokça korkup, endişe edersiniz. Ey Peygamber! De ki: Nimet ve lütuf Allah’ın elindedir. Onu kullarından dilediğine verir. Lütfu ile ihsanda bulunmayı sadece bir ümmetle sınırlı kılmaz. Allah, ihsanı bol ve geniş olan ve bunu kimin hakettiğini hakkıyla bilendir.
Và chúng còn nói: "Các ngươi đừng tin tưởng và đi theo ngoại trừ ai từng đi theo tôn giáo của các ngươi." Hãy nói - hỡi Thiên Sứ -: Quả thật, sự hướng dẫn đến với lẽ thật là sự hướng dẫn của Allah, không phải sự phủ nhận và ngoan cố của các ngươi vì sợ ai đó được ưu đãi giống như sự ưu đãi dành cho các ngươi hoặc sợ sẽ bị thưa kiện trước Thượng Đế nếu các ngươi chấp nhận điều đã được ban xuống cho họ. Hãy nói đi - hỡi Thiên Sứ -: Quả thật, sự ưu đãi nằm trong tay Allah, Ngài muốn ban cho ai trong đám bề tôi của Ngài là tùy ý Ngài, hồng phúc của Ngài không giới hạn đối với một cộng đồng và bỏ mặc một cộng đồng, Allah có hồng phúc bao la, Ngài biết rõ ai xứng đáng được hưởng.
Oni, također, govore: "I nemojte vjerovati osim onome ko slijedi vašu vjeru." Reci, o Poslaniče: "Uputa ka istini je Allahova uputa, a ne vaše poricanje i prkošenje koje praktikujete jer se bojite da neko ima počast koja je vama bila data, ili zato što se bojite da neko ima dokaz protiv vas kod vašeg Gospodara ako potvrdite istinitost onoga što je njima objavljeno. I reci Vjerovjesniče: "Vrijednost i počast su u Allahovim rukama, daje ih onim robovima kojima On hoće, i nisu rezervisani samo
za jedan narod. Allah je obilato darežljiv, i zna ko zaslužuje Njegovu počast i Njegove blagodati."
Nagsabi rin sila: "Huwag kayong maniwala maliban sa isang tagasunod ng relihiyon ninyo." Sabihin mo, O Sugo: "Tunay na ang patnubay tungo sa katotohanan ay ang patnubay ni Allāh – pagkataas-taas Siya – hindi ang taglay ninyo na pagpapasinungaling at pagmamatigas dala ng pangamba na nagbigay sa isa ng kabutihang-loob tulad ng ibinigay sa inyo o dala ng pangamba na makipagkatwiran sila sa inyo sa harap ng Panginoon ninyo kung kumilala kayo sa pinababa sa kanila." Sabihin mo, O Sugo: "Tunay na ang kabutihang-loob ay nasa kamay ni Allāh; nagbibigay Siya nito sa sinumang niloloob Niya kabilang sa mga lingkod Niya. Hindi nalilimitahan ang kagandahang-loob Niya sa isang kalipunan bukod sa isang kalipunan. Si Allāh ay Malawak ang kabutihang-loob, Maalam sa sinumang nagiging karapat-dapat dito."
E dissero inoltre: "Non credete e non seguite nessuno altro che non appartenga alla vostra religione". Di', o Messaggero: "In verità la vera guida è la guida di Allāh l'Altissimo, non quella che voi seguite, che contiene bugie e mistificazioni, per timore che nessuno possa ottenere grazie simili a quelle che avete ricevuto, o per timore che i credenti portino delle prove contro di voi, presso il vostro Dio". Se riconoscono ciò che è sceso su di loro, di', o Messaggero: "In verità, la Misericordia è nelle mani di Allāh e la concede a chi vuole dei Suoi servi; la Sua misericordia non è riservata ad un solo popolo, a esclusione di un altro, e Allāh possiede immensa Misericordia, ed è Consapevole di chi la merita".
Allah svoju milost daruje kome On hoće od stvorenja, pa neke počasti uputom, vjerovjesništvom i raznim drugim darovima. Allah je obilato darežljiv, Njegovo darivanje je veličanstveno i bez granica.
Allah mengkhususkan rahmat-Nya kepada orang yang Dia kehendaki di antara makhluk-Nya. Kemudian Allah menganugerahi orang tersebut dengan hidayah, kenabian dan beragam pemberian lainnya, dan Allah adalah pemilik anugerah yang sangat besar dan tidak terbatas.
Riserva la Sua Misericordia a chi vuole delle Sue creature; così concede loro la Guida e la Profezia e vari doni. E Allāh possiede immensa Grazia, che non ha limiti.
Nagtatangi Siya sa awa Niya sa sinumang niloloob Niya mula sa nilikha Niya kaya nagmamabuting-loob Siya rito ng kapatnubayan, pagkapropeta, at mga uri ng ibinibigay. Si Allāh ay may kabutihang-loob na sukdulan, na walang hangganan dito.
Ngài dành riêng Rahmah (lòng thương xót) của Ngài cho bất cứ tạo vật nào Ngài muốn, Ngài ưu đãi họ bằng sự Chỉ Đạo, sứ mạng Nabi cũng như biết bao thể loại ban phát khác, Allah có vô hạn hồng phúc vĩ đại.
A community into which prophets and reformers have been born and in which religion has held sway for a considerable period of time, is often mistaken in thinking that their ethos and the truth are synonymous (that is, whatever they believe and practise is nothing but the truth). It comes to believe that guidance has something to do with a particular community rather than being a matter of principle, and is unwilling to accept such truth as has been revealed elsewhere. This was the case with the Jews. Under the influence of historical traditions, they began to believe that whoever was one of them was on the right path, and that whoever was not, was misguided. Even today, they tend to forget that truth is something that comes from God and not from an individual or a community. Although they are ostensibly adherents of a divine religion, in reality for them their community is supreme, while God is relegated to a secondary place. This mentality casts such a veil over their eyes that they become unable to see any merit outside their own fraternity. Even in the face of clear signs and arguments, they doubt the veracity of any outsider, and strongly oppose any call of truth which comes from without. In obedience to their false standards, they try to stifle such a call. They would not hesitate to adopt unjust methods to curb the activities of the preacher. They would even resort to spreading false propaganda to cast doubt upon his veracity. Going against God’s commandments, they adopt two separate criteria of behaviour, one for the members of their own community and another for outsiders.
Allah réserve Sa miséricorde à ceux qu’Il veut parmi Ses créatures et Il leur fait alors la faveur de leur accorder la guidée, la prophétie et d’autres dons. Allah est en effet Détenteur d’une grâce immense et infinie.
He selects whomever of His creation He wishes to receive His mercy and blesses them with guidance, prophethood and numerous favours. Allah’s bounty is great and has no limit.
Allah rahmetini kullarından dilediğine has kılar. Ona fazlından hidayet, peygamberlik ve çeşitli lütuflarda bulunur. Allah, büyük ve sınırsız lütuf sahibidir.
Al-lah reserva Su misericordia a quien Él quiere de entre Sus criaturas, y le otorga el favor de la guía, la profecía y otros dones. Al-lah es poseedor de una gracia inmensa e infinita.
Entre la Gente del Libro, hay algunos a quienes les confías grandes riquezas y te las devuelven. Y, por el contrario, hay otros a quienes confías una pequeña cantidad y no te la devuelven a menos que reclames con insistencia y firmemente lo que te corresponde. Este comportamiento se explica a partir de un razonamiento erróneo que es el siguiente: No es un pecado para nosotros apropiarnos de las riquezas de los árabes, ya que Al-lah lo ha declarado lícito. Proclaman esta mentira con total conocimiento de causa.
Sequence
In the previous verses (70-72), breach of faith committed by the people of the Book was mentioned. This included disbelieving in the verses of Allah, confusing the truth with what is false, concealing the truth and conspiring to mislead Muslim believers.
In the verse cited above (75), their breach of trust in matters of property has been mentioned. Since some of them happened to be trustworthy, both types were identified.
Commentary
Praising good qualities in some non-Muslim is correct
In this verse (75), some people have been praised for their trustworthiness. If this 'some' refers to those among the people of the Book who had embraced Islam, praising them poses no problems. But, in case, it does not refer to Muslims particularly and instead, refers to the people of the Book in the absolute sense including non-Muslims as well, then the situation generates the question: When no act of a kafir (disbeliever) is acceptable why praise them?
The answer is that for an action or deed to become acceptable is a different matter and having a word of praise for it is something else. From praising something it does not follow that it is acceptable with Allah. The purpose is to point out that something good, even if it be that of a kafir (disbeliever), is good enough in a certain degree, the benefit of which he receives in the form of good reputation in the mortal world, and of course, in the Hereafter, in the form of a reduction in punishment for his disbelief.
This statement also makes it, clear that Islam does not resort to prejudice and short-sightedness. On the contrary, it shows open-hearted appreciation of the excellence of even its adversary in respect
of his achievements.
It is from this verse: إِلَّا مَا دُمْتَ عَلَيْهِ قَائِمًا (unless you keep standing over him - 75) that Imam Abu Hanifah (رح) has deduced the ruling that the lender has the right to keep pursuing the borrower until he receives his due. (Qurtubi)
How Trustworthy Are the Jews
Allah states that there are deceitful people among the Jews. He also warns the faithful against being deceived by them, because some of them,
مَنْ إِن تَأْمَنْهُ بِقِنْطَارٍ
(if entrusted with a Qintar (a great amount)) of money,
يُؤَدِّهِ إِلَيْكَ
(will readily pay it back;) This Ayah indicates that this type would likewise give what is less than a Qintar, as is obvious. However,
وَمِنْهُمْ مَّنْ إِن تَأْمَنْهُ بِدِينَارٍ لاَّ يُؤَدِّهِ إِلَيْكَ إِلاَّ مَا دُمْتَ عَلَيْهِ قَآئِمًا
(and among them there is he who, if entrusted with a single silver coin, will not repay it unless you constantly stand demanding,) and insisting on acquiring your rightful property. If this is what he would do with one Dinar, then what about what is more than a Dinar We mentioned the meaning of Qintar in the beginning of this Surah, while the value of Dinar is well known. Allah's statement,
ذَلِكَ بِأَنَّهُمْ قَالُواْ لَيْسَ عَلَيْنَا فِى الأُمِّيِّينَ سَبِيلٌ
(because they say: "There is no blame on us to betray and take the properties of the illiterates (Arabs).") means, what made them reject the truth (or what they owed) is that they said, "There is no harm in our religion if we eat up the property of the unlettered ones, the Arabs, for Allah has allowed it for us." Allah replied,
وَيَقُولُونَ عَلَى اللَّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ
(But they tell a lie against Allah while they know it.) for they invented this lie and word of misguidance. Rather, Allah would not allow this money for them unless they had a right to it.
`Abdur-Razzaq recorded that Sa`sa`ah bin Yazid said that a man asked Ibn `Abbas, "During battle, we capture some property belonging to Ahl Adh-Dhimmah, such as chickens and sheep." Ibn `Abbas said, "What do you do in this case" The man said, "We say that there is no sin (if we confiscate them) in this case." He said, "That is what the People of the Book said,
لَيْسَ عَلَيْنَا فِى الأُمِّيِّينَ سَبِيلٌ
(There is no blame on us to betray and take the properties of the illiterates (Arabs).)
Verily, if they pay the Jizyah, then you are not allowed their property, except when they willingly give it up."
Allah then said,
بَلَى مَنْ أَوْفَى بِعَهْدِهِ وَاتَّقَى
(Yes, whoever fulfills his pledge and fears Allah much,) fulfills his promise and fears Allah among you, O People of the Book, regarding the covenant Allah took from you to believe in Muhammad ﷺ when he is sent, just as He took the same covenant from all Prophets and their nations. Whoever avoids Allah's prohibitions, obeys Him and adheres to the Shari`ah that He sent with His Final Messenger and the master of all mankind.
فَإِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ
(verily, then Allah loves the Muttaqin.)
Kitap ehlinden; bazı kimseler vardır ki, kendilerine çokça emanet olarak mal versen, o emanet edilen malı sana iade edip, geri verirler. Onlardan, bazıları da vardır ki, az miktarda bir malı kendilerine emanet olarak versen, sıkıştırıp kendisinden istemedikçe o malı sana asla geri vermezler. Bu, onların: "Arapların mallarını haksız bir şekilde yememize karşılık olarak üzerimize bir sorumluluk yoktur, Allah, bize bunu helal kıldı" şeklindeki fasit sözü söylemelerinden kaynaklanmaktadır. Onlar, bu yalanı söylemekte ve bunun Allah'a karşı bir iftira olduğunu bilmektedirler.
Među onima kojima je data Knjiga ima onih kojima ako povjeriš puno imetka, on će ti ga pošteno vratiti, a ima i onih kojima ako povjeriš malo imetka, neće ti ga vratiti osim ako budeš uporno tražio i s njim se parničio. To je zato što oni smatraju da im je sve dozvoljeno što rade Arapima, u šta spada i uzimanje njihovog imetka, jer smatraju da je Allah njima to učinio dozvoljenim. Govore takvu laž iako znaju da time potvaraju Allaha.
75- Kitap ehlinden öyle kimseler vardır ki, sen ona bir kantar (altın) emanet etsen, onu sana (eksiksiz) öder. Yine onlardan öyle kimseler vardır ki ona tek bir altın emanet etsen, sen onu ısrarla istemedikçe onu sana ödemez. Bunun sebebi onların:“Ümmiler hakkında bize bir vebal yoktur” demeleridir. Onlar bile bile Allah’a karşı yalan söylüyorlar.
76- Hayır! Kim ahdini yerine getirir ve sakınırsa şüphesiz Allah sakınanları sever.
75. Yüce Allah, Kitap ehli hakkında bize şöyle haber vermektedir: Onlardan bir kesim, güvenilir kimselerdir. Öyle ki onlardan birine çok miktarda altın para güvenip teslim edecek olursan, onu sana tamamıyla öder. Onlardan bir kesimin de hain kimseler olduklarını haber vermektedir ki bunlar en ufak bir bir miktarda dahi hainlik ederler. Bu son derece çirkin hainliklerine rağmen onlar bir de batıl gerekçelerle yaptıklarını tevil ederek mazeret gösterirler ve:“Ümmiler hakkında bize bir vebal yoktur” derler. Yani biz bu ümmilere (Araplara) hainlik edecek ve onların mallarını helâl kabul edip yiyecek olursak, bize bir günah olmaz. Çünkü onların saygı duyulması gereken bir hakları, dokunulmazlıkları yoktur.
Yüce Allah ise şöyle demektedir:“Onlar bile bile Allah’a karşı yalan söylüyorlar.” Yani böyle bir şey yaptıkları takdirde büyük bir vebal altında olduklarını bildikleri halde bunu söylerler. Böylelikle onlar bir taraftan hainlik etmekte, diğer taraftan Arapları hakir görmektedirler. Üstelik Allah’a karşı da yalan söylemektedirler ve bunu bile bile yapmaktadırlar. Yoksa böyle bir şeyi bilgisizliklerinden ve şaşkınlıklarından yapan kimseler gibi değildirler.
76. “Hayır” yani durum dedikleri gibi değildir. Çünkü “kim ahdini yerine getirir ve sakınırsa” yani hem Allah’ın haklarını hem de kullarının haklarını yerine getirirse işte sakınan (takvâ sahibi olan) kişi budur ve Allah böylelerini sever.
Öte yandan kim bunun aksine hareket eder de kendisi ile insanlar arasındaki ahit ve akitlerini yerine getirmeyecek olursa ve Allah’tan da sakınmazsa işte Allah böylelerine de gazap eder ve bu tutum dolayısı ile onları en ağır ve ibretlik şekilde cezalandırır.
E tra la Gente del Libro vi è colui a cui affidi tanta ricchezza e restituisce ciò che gli hai affidato; e tra di loro vi è colui a cui affidi poca ricchezza e non la restituisce se non facendogli pressione o portandolo a giudizio. Ciò a causa delle loro convinzioni nefande: "Abbiamo il diritto di appropriarci di tutta la ricchezza degli Arabi senza commettere peccato, poiché Allāh ce lo ha permesso". E fanno tali insinuazioni mentre sanno che esse sono menzogne contro Allāh.
Kabilang sa mga May Aklat ang kung magtitiwala ka sa kanya ng maraming yaman ay magsasauli siya sa iyo ng ipinagkatiwala mo sa kanya. Kabilang sa kanila ang kung magpapaingat ka sa kanya ng kaunting yaman ay hindi siya magsasauli sa iyo ng ipinagkatiwala mo sa kanya maliban kung nanatili kang nangungulit sa kanya sa paghiling at paniningil. Iyon ay dahil sa sabi nila at palagay nilang tiwali: "Wala sa aming kasalanan kaugnay sa mga Arabe at sa paglamon ng mga yaman nila dahil si Allāh ay pumayag niyon para sa amin. Nagsasabi sila ng kasinungalingang ito samantalang sila ay nakaaalam sa paggagawa-gawa nila laban kay Allāh.
Và trong đám dân Kinh Sách, có người Ngươi (Muhammad) an tâm giao cho y số tiền lớn rồi y uy tín giao trả lại cho Ngươi, có người dù Ngươi có giao cho y số tiền ít ỏi thì y vẫn sẽ không trả lại cho đến khi nào Ngươi đòi nhiều lần và thưa ra tòa, bởi những kẻ này nghĩ và tuyên bố rằng: Chúng tôi không bị mắc tội khi ăn tiền của người Ả-rập, bởi Allah đã cho phép chúng tôi điều đó. Đó là lời nói điêu ngoa vu khống cho Allah trong khi chúng biết rõ là như thế.
There are some People of the Scripture who, if you hand over a large amount of wealth, will honour the trust. On the other hand, there are some of them who, if you trust them with a small amount, will not return the trust unless you persistently demand it from them. That is because they wrongly claim that there is no sin on them for any crime they commit against the Arabs or if they consume the wealth of the Arabs, since Allah has permitted that for them. They say such lies knowing that it is a false attribution to Allah.
"Di antara ahli Kitab ada orang yang jika kamu mempercaya-kan kepadanya harta yang banyak, dikembalikannya kepadamu; dan di antara mereka ada orang yang jika kamu mempercayakan kepadanya satu dinar, tidak dikembalikannya kepadamu kecuali jika kamu selalu menagihnya. Yang demikian itu lantaran mereka mengatakan, 'Tidak ada dosa bagi kami terhadap orang-orang ummi.' Mereka berkata dusta terhadap Allah, padahal mereka mengetahui. (Bukan demikian), sebenarnya siapa yang menepati janji (yang dibuat)nya dan bertakwa, maka sesungguhnya Allah menyukai orang-orang yang bertakwa." (Ali Imran: 75-76).
(75) Allah تعالى memberitakan tentang Ahli Kitab bahwasa-nya ada sekelompok dari mereka orang-orang yang jujur (terper-caya), di mana bila Anda berikan kepada mereka sejumlah harta yang banyak, niscaya mereka akan menunaikannya dengan ama-nah kepada Anda. Ada juga sekelompok dari mereka orang-orang yang tidak jujur yang akan selalu berkhianat walaupun (nilai) hartanya sedikit sekali, dan bersama pengkhianatan yang keji ini, mereka membuat dalih-dalih yang batil dengan berkata, ﴾ لَيۡسَ عَلَيۡنَا فِي ٱلۡأُمِّيِّـۧنَ سَبِيلٞ ﴿ "Tidak ada dosa bagi kami terhadap orang-orang ummi" (orang-orang Arab), artinya, tidak ada kesalahan atas kami bila mengkhianati mereka dan menghalalkan harta mereka, karena mereka tidak memiliki kehormatan. Allah تعالى berfirman,﴾ وَيَقُولُونَ عَلَى ٱللَّهِ ٱلۡكَذِبَ وَهُمۡ يَعۡلَمُونَ ﴿ "Mereka berkata dusta terhadap Allah, padahal mereka mengetahui," artinya, mereka menanggung dosa yang paling dahsyat di mana mereka menyatukan pengkhianatan dengan penghinaan terhadap bangsa Arab dan juga dengan dusta atas nama Allah, dan mereka mengetahui hal tersebut, bahwa mereka bukan seperti orang-orang yang melakukan hal semacam itu atas dasar tidak mengerti dan tersesat.
(76) Kemudian Allah تعالى berfirman, ﴾ بَلَىٰۚ ﴿ "Bukan demikian" artinya, tidaklah perkara itu seperti yang mereka katakan.﴾ مَنۡ أَوۡفَىٰ بِعَهۡدِهِۦ وَٱتَّقَىٰ ﴿ "Sebenarnya siapa yang menepati janji (yang dibuat)nya dan bertakwa," yaitu yang menunaikan hak-hak Allah dan hak-hak makhlukNya, maka orang seperti inilah yang bertakwa, di mana Allah mencintainya. Artinya barangsiapa yang bertentangan de-ngan hal itu yakni tidak memenuhi janjinya antara ia dengan sesa-manya dan tidak pula menunaikan ketakwaan kepada Allah, maka sesungguhnya Allah akan memurkai dan akan membalasnya atas perbuatannya itu dengan siksaan yang berat.
Sebagian Ahli Kitab apabila kamu menitipkan kepadanya suatu amanah berupa harta yang banyak maka ia akan menyerahkan amanah itu kepadamu. Akan tetapi, sebagian dari mereka apabila kamu menitipkan kepadanya sebuah amanah berupa harta yang sedikit maka ia tidak akan mengembalikan amanah itu kepadamu kecuali jika kamu terus-menerus mendesaknya agar memberikannya dengan cara mengajukan tuntutan dan tagihan. Hal itu disebabkan oleh adanya ucapan dan anggapan mereka yang sesat: “Kami tidak berdosa bila kami memakan harta orang-orang Arab (secara ilegal) karena Allah telah memperbolehkannya untuk kami.” Mereka melontarkan kebohongan itu, padahal mereka tahu bahwa mereka telah berkata dusta atas nama Allah.
Parmi les Gens du Livre, il y en a à qui tu confies des richesses importantes et qui te les rendent. Il y en a d’autres au contraire à qui tu confies un montant négligeable et qui ne te le rendront pas sauf si tu réclames constamment et fermement ton dû. Ce comportement s’explique par une pensée déviante qui est la suivante:
Ce n’est pas un péché pour nous que de nous emparer des richesses des Arabes, car Allah nous les a rendues licites. Ils profèrent ce mensonge en toute connaissance de cause.
Masalah yang sebenarnya tidaklah seperti anggapan mereka. Mereka tetap berdosa. Tetapi siapa yang mau menepati janjinya kepada Allah dengan menyatakan beriman kepadaNya dan kepada Rasul-Nya, dan menepati janjinya kepada sesama manusia dengan cara memberikan amanahnya, serta takut kepada Allah dengan menjalankan perintah-perintahNya dan menjauhi larangan-laranganNya, sesungguhnya Allah mencintai orang-orang yang bertakwa dan akan memberi mereka balasan yang sebaik-baiknya.
Being particularly chosen to represent His religion is one of the special blessings of God. Such a choice is not based on one’s belonging to a certain community. The recipient of this blessing is one whom God selects for his spiritual virtues. And God likes one who is so attached to Him and who so fears Him that He becomes his Keeper, and his Lord in the true sense of these words. Indeed, when the believer enters into a covenant with his Creator, he is not able to go back. God’s chosen servants are those who fulfill their trusts and do not break their promises. It is people such as these who are showered with God’s blessings. On the contrary, those who are careless in the fulfillment of trusts and are negligent about keeping their promises are of no value in the eyes of God. They will be denied God’s mercies and blessings.
Gerçek onların dediği değildir. Aksine onların üzerine bir günah vardır. Fakat kim, Allah'a ve resulüne iman etmek için verdiği sözünü tutar, insanlara karşı olan sözünü yerine getirir ve emaneti geri verirse, emirlerini yerine getirmek ve yasaklarından kaçınmak suretiyle Allah'tan sakınmış olur. Muhakkak ki Allah, sakınanları sever ve sakınmalarından dolayı onlara mükâfatın en güzelini verecektir.
Ce qu’ils commettent là est un péché. En effet, celui qui remplit sa promesse avec Allah en croyant en Lui et en Ses messagers, remplit sa promesse avec les gens en rendant le dépôt confié et craint Allah en se conformant à Ses commandements et en respectant Ses interdits. Qu’ils sachent alors qu'Allah aime ceux qui le craignent et qu’Il les rétribuera pour cela de la manière la plus généreuse.
It is not as they claimed: in fact, there is a sin on them. However, if anyone fulfils his promise to Allah to have faith in Him and His Messenger, as well as his promise to people to honour their trusts, and is mindful of Allah by fulfilling His instructions and avoiding His prohibitions, then Allah loves those who are mindful of Him and will give them the best reward.
Lo que hacen constituye un pecado. En efecto, aquel que cumple su promesa con Al-lah creyendo en Él y en Sus mensajeros, cumple su promesa con las personas devolviendo lo que le ha sido confiado y teme a Al-lah, acata Sus preceptos y respeta Sus prohibiciones, sepa que Al-lah ama a quienes Le temen y los retribuirá por ello de la manera más generosa.
Sequence
Earlier, in ; يَقُولُونَ ,(they say - 75), there was a refutation of the claim made, by the people of the Book. Onwards from there, in verses 76-77, the same refutation has been re-asserted and the merit of fulfilling a commitment as well as the condemnation for its breach have been clarified.
Commentary
Ahd عھد (pledge or covenant) is what gets settled between parties concerned after mutual discussions and by which both of them have to abide. Contrary to this is وعدہ wa'dah or promise which issues forth from a single side, that is, عہد ` ahd (pledge or covenant) is bilateral while wa'dah (promise) is unilateral.
That commitments should be fulfilled has been stressed in the Qur'an and Sunnah time and again. For instance, right here in verse 77 cited above, five warnings have been given to those who break their solemn pledge:
1. They will have no share in the blessings of the heaven. In a hadith, the Holy Prophet ﷺ has said that one who usurps the right of a Muslim under false oath makes the fire of Hell compulsory for himself. The narrator of the hadith asked if the Fire will become compulsory even if this concerned something very insignificant? In reply, he said: Even if this be the green bough of a tree. (Muslim vide Mazhari)
2. Allah Almighty will not speak to them with glad tidings.
3. Allah Almighty will not look at them mercifully on the Day of Doom.
4. Allah Almighty will not forgive them their sins since they wasted away the rights of a servant of Allah through breach of trust, and Allah will not forgive what a human being owes to another human being. In Islamic terminology, this is known as the hagq al-'abd or the right of a servant of Allah.
And a grievous punishment shall await them.
Ang usapin ay hindi gaya ng inakala nila, bagkus sa kanila ay may pagkaasiwa. Subalit ang sinumang magpatupad sa kasunduan sa kanya kay Allāh na pagsampalataya sa Kanya at sa mga sugo Niya, tumupad sa kasunduan sa kanya sa mga tao saka gumanap ng tungkulin at nangilag magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya, tunay na si Allāh ay umiibig sa mga tagapangilag magkasala. Gaganti Siya sa kanila roon ng pinakamapagbigay na ganti.
Sự thật không đúng như chúng đã khẳng định. Không, chúng sẽ bị mắc tội, tuy nhiên, ai thực hiện đúng lời giao ước với Allah, đó là tin tưởng nơi Ngài và nơi các Thiên Sứ của Ngài, đồng thời giữ chữ tín với mọi người trong lời hứa, y kính sợ Allah mà tuân thủ đúng theo luật lệ của Ngài thì quả thật, Allah rất yêu thương nhóm người biết kính sợ Ngài và Ngài sẽ ban thưởng cho họ phần thưởng trọng hậu.
I fatti non stanno come loro affermano; in realtà, essi hanno torto. Tuttavia, chi mantiene le promesse fatte ad Allāh, credendo in Lui e nei Suoi profeti, e mantiene le promesse fatte alla gente, restituendo ciò che gli è stato affidato, ed ha temuto Allāh obbedendo ai Suoi ordini e allontanandosi da ciò che ha vietato, in verità Allāh ama i timorati e li ricompenserà per ciò con un'eccellente ricompensa.
Nije onako kako oni misle, već imaju grijeh. Ko ispuni svoj zavjet dat Allahu, prije svega vjerovanje u Njega i Njegove poslanike, i ispuni svoj zavjet prema ljudima, pa čuva njihove emanete i vraća im povjereno, i boji se Allaha čineći ono što mu je naređeno i kloneći se onoga što mu je zabranjeno – Allah, doista, voli bogobojazne i nagradit će ih najljepšom nagradom za to.
77- Şüphesiz Allah’a olan ahitlerini ve yeminlerini az bir pahaya değiştirenler var ya, işte onlar için âhirette hiçbir nasip yoktur. Allah Kıyamet günü onlarla konuşmaz, onlara bakmaz ve onları temize çıkarmaz. Onlar için can yakıcı bir azap da vardır.
77. Yani dinlerini dünyalık karşılığında değiştirerek, dünyanın azıcık menfaatini tercih eden ve yalan yeminlerle, yerine getirilmeyen ahit ve sözlerle dünyalık elde edenlerle, işte “Allah Kıyamet günü onlarla konuşmaz, onlara bakmaz ve onları temize çıkarmaz. Onlar için can yakıcı bir azap da vardır.” Yani Allah’ın bunlara gazap etmesi hak olmuştur. Allah’ın bunları cezalandırması kaçınılmaz olmuştur. Onlar Allah’ın mükâfaatından mahrum kalacaklardır. Allah tarafından temize çıkarılma imkânını da kaybetmişlerdir. Aksine onlar Kıyamet gününde günahlara bulanmış olarak, büyük hatalarla ve suçlarla kirlenmiş olarak geleceklerdir.
Quả thật, những kẻ đánh đổi lời răn dạy của Allah về việc phải tuân thủ theo Kinh Sách của Ngài, nghe lời theo các Thiên Sứ của Ngài và lời thề mà bọn chúng cam kết thực hiện giao ước của Allah nhưng chúng đã phá bỏ nó, chúng đánh đổi để lấy một lượng nhỏ hưởng thụ của trần gian, chắc chắn chúng sẽ chẳng được bất cứ thứ gì ở Đời Sau, Allah sẽ không nói chuyện với chúng về điều làm chúng vui mừng, và sẽ không nhìn chúng bằng ánh mắt thương xót vào Ngày phục sinh, Ngài sẽ không tẩy sạch tội lỗi và sự vô đức tin của chúng và chúng sẽ hứng chịu một sự trừng phạt vô cùng đau đớn.
In verità coloro che scambiano il monito di Allāh di seguire ciò che è stato rivelato nel Suo Libro, il quale è stato comunicato dai Suoi profeti, fermi nel rispettare il patto con Allāh, costoro lo scambiano per una misera ricompensa nella vita terrena. Non avranno alcuna parte nell'Aldilà, e Allāh non si rivolgerà loro nel modo che li compiace e non li guarderà con compassione nel Giorno della Resurrezione, e subiranno una dura punizione.
Tunay na ang mga nagpapalit sa tagubilin ni Allāh sa kanila sa pamamagitan ng pagsunod sa pinababa Niya sa kasulatan Niya at ipinasugo Niya sa mga sugo Niya at sa pamamagitan ng mga sinumpaan nila na nanindigan sila ng pagtupad sa kasunduan kay Allāh ay nagpapalit sa mga ito ng isang kaunting panumbas mula sa tinatamasa sa Mundo. Walang bahagi ukol sa kanila mula sa gantimpala sa Kabilang-buhay. Hindi kakausap sa kanila si Allāh hinggil magpapagalak sa kanila. Hindi Siya titingin sa kanila ng isang pagtingin ng pagkaawa sa Araw ng Pagbangon. Hindi Siya magdadalisay sa kanila mula sa karumihan ng mga pagkakasala nila at kawalang-pananampalataya nila. Ukol sa kanila ay isang pagdurusang masakit.
Sesungguhnya orang-orang yang menukar wasiat Allah kepada mereka agar mereka mengikuti apa yang Dia turunkan di dalam kitab suci-Nya dan dibawa oleh para rasul-Nya, serta melaksanakan sumpah mereka untuk menepati janji mereka kepada Allah; (mereka menukar itu semua) dengan sedikit kesenangan dunia, mereka itu tidak akan mendapatkan bagian dari ganjaran akhirat. Allah tidak akan berbicara kepada mereka dengan sesuatu yang menyenangkan hati mereka. Allah juga tidak akan memandang mereka dengan pandangan kasih sayang di hari Kiamat, tidak akan menyucikan mereka dari kotoran dosa dan kekufuran, dan mereka akan mendapatkan azab yang sangat pedih.
Aquellos que ignoraron la recomendación de Al-lah ordenándoles seguir las enseñanzas de los libros revelados y de los mensajeros y prefirieron las riquezas de este mundo, calcularon muy mal: no tendrán ninguna parte de la recompensa del Más Allá. Más aun, Al-lah no les concederá palabras que los reconforten ni los mirará con misericordia, y sufrirán un castigo doloroso.
Oni koji zamjenjuju Allahovu oporuku slijeđenja onoga što je objavljeno u Njegovoj knjizi i onoga sa čim je poslao Svoje poslanike, za prolazni ovosvjetski užitak, i to nakon što su čvrst zavjet Allahu dali da će je poštovati, neće na onome svijetu naći nikakva dobra; Allah im se neće obratiti nečim što bi ih obradovalo, niti će ih pogledati pogledom milosti na Sudnjem danu, niti će ih očistiti od prljavština njihovih grijeha i nevjerstva, njih čeka bolna patnja.
Allah'ın, kitabında indirdiği ve rasûllerini, kendisi ile gönderdiği vasiyetine tabi olmayı ve Allah'a karşı olan ahitlerini yerine getirmek hususundaki yeminlerini az bir dünya metaı karşılığında değiştirenler var ya, işte onların ahirette sevap olarak bir nasipleri yoktur. Allah onlar ile kendilerini sevindirecek şekilde konuşmayacak ve kıyamet günü onlara rahmet ile bakmayacaktır. Onları küfürlerinin ve günahlarının kirlerinden arındırmayacaktır. Onlar için elem verici bir azap vardır.
Those who take a small amount of this world in exchange of Allah’s advice to them to follow His revelation and His messengers, and in exchange of the oaths they took to fulfil Allah’s pledge, will have no share in the reward of the Afterlife. Allah will not speak kindly to them and will not look at them mercifully on the Day of Resurrection. They will receive a painful punishment.
"Sesungguhnya orang-orang yang menukar janji (nya dengan) Allah dan sumpah-sumpah mereka dengan harga yang sedikit, mereka itu tidak mendapat bagian (pahala) di akhirat, dan Allah tidak akan berbicara kepada mereka dan tidak akan melihat ke-pada mereka pada Hari Kiamat dan tidak (pula) akan menyucikan mereka, serta bagi mereka azab yang pedih." (Ali Imran: 77).
(77) Maksudnya, sesungguhnya orang-orang yang menu-kar Agama dengan dunia lalu mereka lebih memilih kenikmatan yang sedikit dari dunia dan mereka memakai cara dalam menda-patkannya dengan sumpah-sumpah dan janji-janji palsu yang tidak mereka penuhi, maka mereka itu adalah orang-orang yang mana ﴾ وَلَا يُكَلِّمُهُمُ ٱللَّهُ وَلَا يَنظُرُ إِلَيۡهِمۡ يَوۡمَ ٱلۡقِيَٰمَةِ وَلَا يُزَكِّيهِمۡ وَلَهُمۡ عَذَابٌ أَلِيمٞ ﴿ "Allah tidak akan berbicara kepada mereka dan tidak akan melihat kepada mereka pada Hari Kiamat dan tidak (pula) akan menyucikan mereka, serta bagi mereka azab yang pedih." Artinya, mereka telah berhak mendapatkan murka Allah dan menjalani siksa dariNya, jauh dari pahalaNya, terhalang dari penyucian yaitu pembersihan diri, bahkan mereka pada Hari Kiamat kelak akan bangkit dengan bergelimang kejahatan dan dikotori oleh dosa-dosa besar.
On embracing the faith, the individual enters into a covenant with God that he will obey Him and that, living among human beings, and pledging himself to a life of constraint, he will fulfill all the responsibilities that God’s law imposes upon him. Such a life can be adhered to only by one who has risen above worldly interests. One who is ready to overlook the divine pact whenever his self suffers or his worldly interests are endangered barters the world for the Hereafter at a very paltry price: whenever the question arises of choosing either the world or the Hereafter, he always prefers the world. How can one who attaches so little value to the Hereafter be deserving of God’s mercies in the next world?
Ceux qui négligent la recommandation d’Allah leur enjoignant de suivre les enseignements des livres saints et des messagers et lui préfèrent plutôt la richesse du bas monde font un bien mauvais calcul: ils n’auront aucune part de la récompense de l’au-delà. De plus, Allah ne leur dira pas de paroles qui les réjouissent ni ne les regardera d’un regard de miséricorde et ils subiront un châtiment douloureux.
There is No Share in the Hereafter for Those Who Break Allah's Covenant
Allah states that whoever prefers the small things of this short, soon to end life, instead of fulfilling what they have promised Allah by following Muhammad , announcing his description from their books to people and affirming his truth, then,
أُوْلَـئِكَ لاَ خَلَـقَ لَهُمْ فِى الاٌّخِرَةِ
(they shall have no portion in the Hereafter.)
They will not have a share or part in the Hereafter's rewards,
وَلاَ يُكَلِّمُهُمُ اللَّهُ وَلاَ يَنظُرُ إِلَيْهِمْ يَوْمَ الْقِيَـمَةِ
(Neither will Allah speak to them nor look at them on the Day of Resurrection) with His mercy. This Ayah indicates that Allah will not speak words of kindness nor look at them with any mercy,
وَلاَ يُزَكِّيهِمْ
(nor will He purify them) from sins and impurities. Rather, He will order them to the Fire,
وَلَهُمْ عَذَابٌ أَلِيمٌ
(and they shall have a painful torment.)
There are several Hadiths on the subject of this Ayah, some of which follow. The First Hadith
Imam Ahmad recorded that Abu Dharr said, "The Messenger of Allah ﷺ said, c
«ثَلَاثَةٌ لَا يُكَلِّمُهُمُ اللهُ، وَلَا يَنْظُرُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ، وَلَا يُزَكِّيهِمْ، وَلَهُمْ عَذَابٌ أَلِيم»
قلت: يا رسول الله، من هم؟ خابوا وخسروا قال: وأعاده رسول اللهصلى الله عليه وسلّم ثلاث مرات، قال:
«الْمُسْبِلُ، وَالْمُنَفِّقُ سِلْعَتَهُ بِالْحَلِفِ الْكَاذِبِ، وَالْمَنَّان»
(There are three persons whom Allah will not speak to, look at on the Day of Resurrection or purify, and they shall taste a painful torment. I said, `O Messenger of Allah! Who are they, may they gain failure and loss' He said, repeating this statement thrice, `The Musbil (man whose clothes reach below the ankles), he who swears while lying so as to sell his merchandize and the one who gives charity and reminds people of it).')" This was also recorded by Muslim, and the collectors of the Sunan. Another Hadith
Imam Ahmad recorded that `Adi bin `Amirah Al-Kindi said, "Imru' Al-Qays bin `Abis, a man from Kindah, disputed with a man from Hadramut in front of the Messenger of Allah ﷺ concerning a piece of land. The Prophet required the man from Hadramut to present his evidence, but he did not have any. The Prophet required Imru' Al-Qays to swear to his truthfulness, but the man from Hadramut said, `O Messenger of Allah! If you only require him to swear, then by the Lord of the Ka`bah (Allah), my land is lost.' The Messenger of Allah ﷺ said,
«مَنْ حَلَفَ عَلى يَمِينٍ كَاذِبَةٍ لِيَقْتَطِعَ بِهَا مَالَ أَحَدٍ، لَقِيَ اللهَ عَزَّ وَجَلَّ وَهُوَ عَلَيْهِ غَضْبَان»
(Whoever swears while lying to acquire the property of others, will meet Allah while He is angry with him.)" Raja' one of the narrators of the Hadith, said that the Messenger of Allah ﷺ then recited,
إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَأَيْمَـنِهِمْ ثَمَنًا قَلِيًلا
(Verily, those who purchase a small gain at the cost of Allah's covenant and their oaths...)
Imru' Al-Qays said, `What if one forfeits this dispute, what will he gain, O Messenger of Allah' The Prophet answered, `Paradise.' Imru' Al-Qays said, `Bear witness that I forfeit all the land for him."' An-Nasa'i also recorded this Hadith. Another Hadith
Imam Ahmad recorded that `Abdullah said that the Messenger of Allah ﷺ said,
«مَنْ حَلَفَ عَلى يَمِينٍ هُوَ فِيهَا فَاجِرٌ، لِيَقْتَطِعَ بِهَا مَالَ امْرِى مُسْلِمٍ، لَقِيَ اللهَ عَزَّ وَجَلَّ وَهُوَ عَلَيْهِ غَضْبَان»
(Whoever takes a false oath to deprive a Muslim of his property will meet Allah while He is angry with him.)
Al-Ash`ath said, "By Allah! This verse was revealed concerning me. I owned some land with a Jewish man who denied my right, and I complained against him to the Messenger of Allah ﷺ. The Prophet asked me, `Do you have evidence' I said, `I don't have evidence.' He said to the Jew, `Take an oath then.' I said, `O Allah's Messenger! He will take a (false) oath immediately, and I will lose my property.' Allah revealed the verse,
إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَأَيْمَـنِهِمْ ثَمَنًا قَلِيًلا
(Verily, those who purchase a small gain at the cost of Allah's covenant and their oaths...)"
The Two Sahihs recorded this Hadith. Another Hadith
Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«ثَلَاثَةٌ لَا يُكَلِّمُهُمُ اللهُ يَوْمَ الْقِيَامَةِ، وَلَا يَنْظُرُ إِلَيْهِمْ، وَلَا يُزَكِّيهِمْ، وَلَهُمْ عَذَابٌ أَلِيمٌ: رَجُلٌ مَنَعَ ابْنَ السَّبِيلِ فَضْلَ مَاءٍ عِنْدَهُ، وَرَجُلٌ حَلَفَ عَلى سِلْعَةٍ بَعْدَ الْعَصْرِ يَعْنِي كَاذِبًا وَرَجُلٌ بَايَعَ إِمَامًا، فَإِنْ أَعْطَاهُ وَفَى لَهُ، وَإِنْ لَمْ يُعْطِهِ لَمْ يَفِ لَه»
(Three persons whom Allah shall not speak to on the Day of Resurrection, or look at, or purify them, and they shall taste a painful torment. (They are) a man who does not give the wayfarer some of the water that he has; a man who swears, while lying, in order to complete a sales transaction after the `Asr prayer; and a man who gives his pledge of allegiance to an Imam (Muslim Ruler), and if the Imam gives him (something), he fulfills the pledge, but if the Imam does not give him, he does not fulfill the pledge).
Abu Dawud and At-Tirmidhi also recorded this Hadith, and At-Tirmidhi graded it Hasan Sahih.
There is a group of Jews who twist their tongues when reciting the Torah that was revealed by Allah, so that you think that they are reciting from the Torah, whereas it is not from the Torah. Instead, it is their lies and fabrications against Allah. They say: What we recite has been revealed by Allah – whereas it was not revealed by Allah. They tell lies about Allah when they know they are lying against Allah and His messengers.
The Jews Alter Allah's Words
Allah states that some Jews, may Allah's curses descend on them, distort Allah's Words with their tongues, change them from their appropriate places, and alter their intended meanings. They do this to deceive the ignorant people by making it appear that their words are in the Book of Allah. They attribute their own lies to Allah, even though they know that they have lied and invented falsehood. Therefore, Allah said,
وَيَقُولُونَ عَلَى اللَّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ
(and they speak a lie against Allah while they know it.)
Mujahid, Ash-Sha`bi, Al-Hasan, Qatadah and Ar-Rabi` bin Anas said that,
يَلْوُونَ أَلْسِنَتَهُم بِالْكِتَـبِ
(who distort the Book with their tongues,) means, "They alter them (Allah's Words)."
Al-Bukhari reported that Ibn `Abbas said that the Ayah means they alter and add although none among Allah's creation can remove the Words of Allah from His Books, they alter and distort their apparent meanings. Wahb bin Munabbih said, "The Tawrah and the Injil remain as Allah revealed them, and no letter in them was removed. However, the people misguide others by addition and false interpretation, relying on books that they wrote themselves. Then,
وَيَقُولُونَ هُوَ مِنْ عِندِ اللَّهِ وَمَا هُوَ مِنْ عِندِ اللَّهِ
(they say: "This is from Allah," but it is not from Allah;)
As for Allah's Books, they are still preserved and cannot be changed." Ibn Abi Hatim recorded this statement. However, if Wahb meant the books that are currently in the hands of the People of the Book, then we should state that there is no doubt that they altered, distorted, added to and deleted from them. For instance, the Arabic versions of these books contain tremendous error, many additions and deletions and enormous misinterpretation. Those who rendered these translations have incorrect comprehension in most, rather, all of these translations. If Wahb meant the Books of Allah that He has with Him, then indeed, these Books are preserved and were never changed.
Parmi les juifs, il en existe certains qui jouent avec leurs langues afin de lire dans la Torah révélée par Allah ce qui n’y apparaît pas afin que vous croyiez qu’ils lisent réellement la Torah. Ce qu’ils lisent correspond plutôt à leur mensonge et à leur invention au sujet d’Allah. Ils disent de plus «Ce que nous lisons a été révélé par Allah», alors que ce n’est pas le cas.
Ils profèrent ainsi des mensonges sur Allah en en étant totalement conscients.
Và quả thật, trong số những người Do Thái có một nhóm người đã cố tình lấy chiếc lưỡi điêu ngoa mình để bóp méo Kinh Tawrah (Cựu Ước) được ban xuống từ nơi Allah làm cho thiên hạ cứ tưởng họ đang đọc Tawrah, thật ra không phải từ Tawrah. Chẳng qua đó là lời dối trá rồi vu khống cho Allah, họ nói "Những gì chúng tôi đọc là do Allah thiên khải" nhưng sự thật không phải thế, họ đã cố ý vu khống cho Allah và các Thiên Sứ của Ngài.
78- Onlardan öyle bir zümre vardır ki Kitabı (okurken) siz (okuduklarını) Kitaptan sanasınız diye dillerini eğip bükerler. Hâlbuki o (okudukları) kitaptan değildir. “Bu, Allah'ın katındandır” derler, hâlbuki o Allah katından değildir. Onlar Allah’a karşı bile bile yalan söylerler.
78. Yani Kitap ehlinden Allah’ın Kitabını tahrif eden bir kesim vardır. “tabı (okurken) siz (okuduklarını) Kitaptan sanasınız diye dillerini eğip bükerler.” Bu, hem lafzî tahrifi hem de manevi tahrifi kapsar. Diğer taraftan bunlar bu çirkin tahriflerine rağmen bu tahriflerinin Kitaptan olduğu vehmini verirler. Hâlbuki bunu yaparken yalan söylemekte ve açıktan açığa da Allah’a yalan isnat etmektedirler. Bunu yaparken kendi vahim durumlarını ve kötü hallerini de çok iyi bilmektedirler.
In verità, vi sono fazioni, tra gli Ebrei, che storpiano con le loro lingue le parole, dicendo ciò che non è presente nella Torāh rivelata da Allāh, affinché voi pensiate che stiano leggendo la Torāh; ma non è parte della Torāh, ma sono loro bugie e menzogne nei confronti di Allāh, e dicono: "Ciò che stiamo leggendo è rivelazione di Allāh", tuttavia non proviene da Allāh e affermano menzogne riguardo Allāh, e sono consapevoli che si tratta di bugie riguardo Allāh ed i Suoi profeti.
"Sesungguhnya di antara mereka ada segolongan yang memu-tar-mutar lidahnya membaca al-Kitab, supaya kamu menyangka yang dibacanya itu sebagian dari al-Kitab, padahal ia bukan dari al-Kitab dan mereka mengatakan, 'Ia (yang dibaca itu datang) dari sisi Allah,' padahal ia bukan dari sisi Allah. Mereka berkata dusta atas Nama Allah sedang mereka mengetahui." (Ali Imran: 78).
(78) Maksudnya, di antara Ahli Kitab ada suatu kelompok yang memutarbalikkan Kitabullah, ﴾ يَلۡوُۥنَ أَلۡسِنَتَهُم بِٱلۡكِتَٰبِ لِتَحۡسَبُوهُ مِنَ ٱلۡكِتَٰبِ وَمَا هُوَ مِنَ ٱلۡكِتَٰبِ ﴿ "yang memutar-mutar lidahnya membaca al-Kitab, supaya kamu menyangka yang dibacanya itu sebagian dari al-Kitab." Ini adalah pemutarbalikan lafazh dan maknanya. Kemudian di sam-ping penyimpangan yang sangat keji itu, mereka membuat hal itu seolah-olah dari al-Kitab, padahal mereka adalah orang-orang yang berdusta dalam hal tersebut, mereka menampakkan kedustaan terhadap Allah, padahal mereka mengetahui keadaan mereka dan buruknya akibatnya.
Entre los judíos, hay quienes falsean las palabras y leen en la Torá revelada por Al-lah cosas que no aparecen allí para que ustedes crean que leen realmente la Torá. Lo que leen corresponde a sus invenciones. Dicen además: “Esto que leemos nos ha sido revelado por Al-lah”, cuando en realidad no es así. Proclaman mentiras sobre Al-lah de manera totalmente consciente.
Tunay na kabilang sa mga Hudyo ay talagang isang pangkatin na naglilihis ng mga dila nila sa pagsambit ng hindi bahagi ng Torah na pinababa mula sa ganang kay Allāh upang magpalagay kayong sila ay bumabasa ng Torah samantalang iyon ay hindi bahagi ng Torah bagkus iyon ay bahagi ng pagsisinungaling nila at gawa-gawa nila laban kay Allāh. Nagsasabi sila: "Ang binabasa namin ay pinababa mula sa ganang kay Allāh" samantalang iyon ay hindi mula sa ganang kay Allāh. Nagsasabi sila laban kay Allāh ng kasinungalingan samantalang sila ay nakaaalam sa pagsisinungaling nila laban kay Allāh at sa mga sugo Niya.
Ima skupina jevreja koja izgovara nešto što nije od Tevrata kako biste pomislili da time uče Tevrat, ali to je samo njihova laž i potvora na Allaha. Oni govore: "Ovo što čitamo je od Allaha", a ono nije od Allaha. Oni svjesno lažu na Allaha i Njegove poslanike.
Yahudilerden bir grup, Allah tarafından indirilmiş olan Tevrat'tan olmadığı halde,Tevrat'ı okuduklarını zannetmeniz için (kitaba bakarak) dillerini eğip bükerler. Hâlbuki o, Tevrat'tan değildir. Bilakis o, onların yalanlarından ve Allah'a karşı attıkları iftiradandır. Onlar: "Okuduğumuz Allah katından indirilmiştir" derler. Oysa o, Allah katından değildir. Onlar Allah hakkında yalan söylerler ve onlar Allah ve resulü hakkında söyledikleri yalanları da bilmektedirler.
Sesungguhnya di antara orang-orang Yahudi itu ada golongan yang suka membelokkan lidah mereka -ketika membaca Taurat- dengan menyebut sesuatu yang bukan isi Taurat yang diturunkan dari sisi Allah, supaya kalian mengira bahwa mereka sedang membaca Taurat, padahal yang mereka baca itu bukan dari Taurat, melainkan dari kebohongan yang mereka buat atas nama Allah. Mereka mengatakan, “Apa yang kami baca ini diturunkan dari sisi Allah.” Padahal sebenarnya bukan berasal dari sisi Allah. Mereka berdusta atas nama Allah, padahal mereka mengetahui bahwa mereka berdusta atas nama Allah dan para rasul-Nya.
Commentary
It was during the presence of the deputation from Najran that some Jews and Christians had said: '0 Muhammad, do you want us to worship you the way Christians worship Jesus, son of Mary?' He said: 'I seek refuge with Allah that we worship someone other than Allah or call on others to do so. Allah Almighty has not sent us to do that.' Thereupon, this verse was revealed.
"Tidak wajar bagi seorang manusia, yang Allah berikan ke-padanya al-Kitab, hikmah dan kenabian, lalu dia berkata kepada manusia, 'Hendaklah kamu menjadi penyembah-penyembahku selain Allah.' Akan tetapi (dia berkata), 'Hendaklah kamu menjadi orang-orang rabbani, karena kamu selalu mengajarkan al-Kitab dan disebabkan kamu tetap mempelajarinya.' Dan (tidak wajar pula baginya) menyuruhmu menjadikan malaikat dan para nabi sebagai tuhan. Apakah (patut) dia menyuruhmu berbuat kekafiran di waktu kamu sudah (menganut agama) Islam?" (Ali Imran: 79-80).
(79-80) Maksudnya, tidak akan terjadi dan bahkan sangat mustahil sekali bagi seorang manusia yang telah dikaruniakan wahyu oleh Allah, al-Kitab dan Kenabian dan memberikan kepa-danya hukum-hukum syariat, untuk menyuruh manusia untuk beribadah kepada dirinya dan kepada para Nabi dan malaikat serta menjadikan mereka sebagai tuhan-tuhan lain. Karena semua itu adalah kekufuran, bagaimana mungkin, padahal ia telah diutus dengan Islam yang memberantas kekufuran dengan segala ben-tuknya, lalu bagaimana ia menyeru kepada hal yang berlawanan dengan itu. Ini adalah di antara perkara yang tidak mungkin terjadi, dan apa yang dibawa olehnya dan semua yang telah Allah karunia-kan kepadanya berupa keutamaan dan keistimewaan mengharus-kan ubudiyah yang total dan ketundukan yang sempurna kepada Allah yang Esa lagi Mahaperkasa.
Ini merupakan jawaban atas delegasi Nasrani negeri Najran ketika mereka bersikeras dengan keterpedayaan mereka hingga keadaan mereka semakin jauh, dan mereka berkata dengan kesom-bongannya, "Apakah engkau menyeru kami wahai Muhammad untuk menyembahmu?" Ketika beliau memerintahkan mereka untuk beribadah hanya kepada Allah dan taat kepadaNya. Lalu Allah menjelaskan tentang kesalahan perkataan mereka dan bahwa-sanya perkataan mereka dan perkataan selain mereka yang seperti itu sangat batil.
Tidak sepatutnya bagi seorang manusia biasa yang Allah beri kitab suci yang diturunkan dari sisi-Nya dan diberi-Nya pengetahuan dan pemahaman, serta dipilih-Nya menjadi seorang nabi, kemudian dia berkata kepada manusia, “Jadilah kalian penyembah-penyambahku, bukan penyembah Allah.” Tetapi dia harus mengatakan, “Jadilah kalian ulama-ulama yang mengamalkan ilmunya, menarbiah manusia serta memperbaiki urusan-urusan mereka; dengan sebab pengajaran kitab suci ini kepada mereka, dan dengan sebab kalian mempelajarinya dengan cara menghafal dan memahaminya.”
It is not right for a man whom Allah gives a book revealed by Him, together with knowledge and understanding and selects him as a prophet, to say then to people, ‘Become servants of me instead of Allah’. Rather, he should say to them: Be righteous scholars-acting on what you know, because of your teaching the revealed book to people and because of your studying it by memorising and understanding it.
Non è possibile che Allāh riveli a qualche creatura, da parte Sua, un Libro, gli doni la Conoscenza e la Comprensione, lo scelga come profeta, e poi quest'ultimo dica alla gente: "Siate miei sudditi, all'infuori di Allāh". In realtà, dirà loro: "Siate sapienti, educatori della gente, guide per tutti gli affari della gente, insegnando loro il Libro rivelato alla gente, tramite la conoscenza che avete acquisito e compreso".
No Prophet Ever Called People to Worship him or to Worship Other Than Allah
This Ayah 3:79 means, it is not for a person whom Allah has given the Book, knowledge in the Law and prophethood to proclaim to the people, "Worship me instead of Allah," meaning, along with Allah. If this is not the right of a Prophet or a Messenger, then indeed, it is not the right of anyone else to issue such a claim.
This criticism refers to the ignorant rabbis, priests and teachers of misguidance, unlike the Messengers and their sincere knowledgeable followers who implement their knowledge; for they only command what Allah commands them, as their honorable Messengers conveyed to them. They also forbid what Allah forbade for them, by the words of His honorable Messengers. The Messengers, may Allah's peace and blessings be on all of them, are the emissaries between Allah and His creation, conveying Allah's Message and Trust. The messengers indeed fulfilled their mission, gave sincere advice to creation and conveyed the truth to them. Allah's statement,
وَلَـكِن كُونُواْ رَبَّـنِيِّينَ بِمَا كُنتُمْ تُعَلِّمُونَ الْكِتَـبَ وَبِمَا كُنتُمْ تَدْرُسُونَ
(On the contrary (he would say), "Be you Rabbaniyyun, because you are teaching the Book, and you are studying it.") means, the Messenger recommends the people to be Rabbaniyyun. Ibn `Abbas, Abu Razin and several others said that Rabbaniyyun means, "Wise, learned, and forbearing." Ad-Dahhak commented concerning Allah's statement,
بِمَا كُنتُمْ تُعَلِّمُونَ الْكِتَـبَ وَبِمَا كُنتُمْ تَدْرُسُونَ
(because you are teaching the Book, and you are studying it.) "Whoever learns the Qur'an deserves to become a Faqih (learned)."
وَبِمَا كُنتُمْ تَدْرُسُونَ
(and you are studying it), preserving its words.
Allah then said,
وَلاَ يَأْمُرَكُمْ أَن تَتَّخِذُواْ الْمَلَـئِكَةَ وَالنَّبِيِّيْنَ أَرْبَابًا
(Nor would he order you to take angels and Prophets for lords.) The Prophet does not command worshipping other than Allah, whether a sent Messenger or an angel.
أَيَأْمُرُكُم بِالْكُفْرِ بَعْدَ إِذْ أَنتُم مُّسْلِمُونَ
(Would he order you to disbelieve after you have submitted to Allah's will) meaning, he would not do that, for whoever calls to worshipping other than Allah, will have called to Kufr. The Prophets only call to Iman which commands worshipping Allah Alone without partners. Allah said in other Ayat,
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): "None has the right to be worshipped but I, so worship Me".) 21:25,
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ
(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah (Alone), and avoid Taghut (all false deities).") 16:36, and,
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask those of Our Messengers whom We sent before you: "Did We ever appoint gods to be worshipped besides the Most Gracious (Allah)") 43:45
Allah said concerning the angels,
وَمَن يَقُلْ مِنْهُمْ إِنِّى إِلَـهٌ مِّن دُونِهِ فَذلِكَ نَجْزِيهِ جَهَنَّمَ كَذَلِكَ نَجْزِى الظَّـلِمِينَ
(And if any of them should say: "Verily, I am a god besides Him (Allah)," such a one We should recompense with Hell. Thus We recompense the wrongdoers.) 21:29.
The infallibility of the Prophets
The verse implies that a person whom Allah invests with the Book, the Wisdom and the power of making decisions, and places him on the great station of prophethood is always faithful to his mission when he communicates the Divine message to people and calls on them to be-come His faithful servants. That he starts moving people away from the worship of only one God and starts asking them to become his own worshippers or the worshippers of some other creatures is something he can never do. If so, this would mean that the one whom Allah had sent as his messenger did not, in fact, deserve this designation. Any government of this world, when appointing someone to an office of responsibility, always takes two factors into consideration:
1. Does the incumbent have the ability to comprehend and execute government policy?
2. How far can he be expected to execute government directives, and to hold its subjects in a stable stance of loyalty? No king or parliament would ever appoint someone as its representative or ambassador about whom there exists the least doubt of indulging in anti-government activity, or deviation from its policy or directives. However, it is possible that the government may have failed to make a correct assessment of a person's ability or loyalty. But with Allah even that element of doubt does not exist. If He knows about a man that he would not over-step the bounds of loyalty and obedience to Him, even in the slightest degree, then it is impossible that he could, later on, prove to be contrary to that assessment. Otherwise, it would mean that Divine knowledge is defective (we seek refuge with Allah! ) Right from here, the question of the ` ismah1 (infallibility) of the prophets, (علیہم السلام) becomes clear. Now that the blessed prophets are free of minor sins, how can the probability of doing shirk (the major sin of associating others with Allah) or making revolt against Allah remain valid?
1.` Ismah' means a special protection given to someone by Allah which makes him refrain from sins. For the purpose of brevity we may translate it as 'infallibility' – editor
In this, there is the necessary refutation of the Christians who claimed that it was Masih (علیہ السلام) who asked them to have belief in his sonship and godhead. Also chastised were the Muslims who had gone to the Holy Prophet . ﷺ trying to find out if it was all right for them to prostrate before him rather than greet him with the usual سلام salam. Also admonished were the people of the Book who had invested their rabbis and monks with the station of God. Refuge with Allah! (Tafsir ` Usmani)
Nije primjereno čovjeku da mu Allah objavi Knjigu, podari znanje i razumijevanje i učini ga vjerovjesnikom, a da on nakon toga govori ljudima: "Budite moji, a ne Allahovi, robovi." Naprotiv, takav govori ljudima: "Budite učeni koji rade po znanju, odgajajte ljude i popravljajte njihovo stanje, jer vi učite i razumijete Božiju knjigu i njoj podučavate ljude."
Allah, kendi katından bir kimseye indirilmiş bir kitap verdikten, onu ilim ve anlayış ile rızıklandırdıktan ve kendisini peygamber olarak seçtikten sonra o kimsenin,’’ Allah’ı bırakıp, benim kullarım olun’’ demesi doğru değildir. Fakat, onlara şöyle der: "Kitabı ezberleyerek ve anlayarak ders verdiniz, insanlara indirilmiş olan kitabı öğretmeniz sebebiyle ilimleriyle amel eden âlimler, terbiye ve ıslah eden kimseler olun."
Một người được Allah ban cho Kinh Sách từ Ngài, được ban cho kiến thức và sự hiểu biết, rồi được chọn làm Nabi, không nên kêu gọi thiên hạ "Hãy là nô lệ thần phục riêng tôi thay vì Allah" mà y phải nên nói "Các ngươi hãy là những học giả tuân thủ đúng theo luật của Allah, hãy là nhóm người cải thiện mọi vấn đề của thiên hạ bởi lẽ các ngươi đã tiếp nhận được Kinh Sách, được học hỏi và hiểu biết".
Hindi naging nararapat sa isang tao na magbigay rito si Allāh ng isang kasulatan na pinababa mula sa ganang Kanya, magtustos dito ng kaalaman at pag-intindi, at pumili rito bilang propeta, pagkatapos magsabi ito sa mga tao: "Kayo ay maging mga mananamba para sa akin bukod pa kay Allāh," bagkus magsabi siya sa kanila: "Kayo ay maging mga nakaaalam na mga nagtatrabaho bilang mga tagapagturo sa mga tao, bilang mga tagapagsaayos sa mga kapakanan nila dahilan sa pagtuturo ninyo ng kasulatan na pinababa para sa mga tao at dahil kayo noon ay nag-aaral mula rito ayon sa pagsasaulo at pag-intindi."
Il ne convient pas à un être humain à qui Allah révèle un Livre, accorde de la science et de la compréhension et assigne la mission de prophète de dire aux gens:
Soyez mes serviteurs au lieu d’être ceux d’Allah.
Il convient plutôt qu’il leur dise:
Soyez des savants qui œuvrent, éduquent les gens, les réforment par l’enseignement du Livre révélé aux gens ainsi que par ce que vous en avez mémorisé et appris.
79- Allah'ın kendisine kitab, hüküm ve peygamberlik verdiği hiçbir beşerin insanlara:“Allah’ı bırakın da bana kul olun!” demesi, olacak şey değildir. Aksine o:“(Başkalarına) öğretmekte ve okuyup öğrenmekte olduğunuz Kitap sayesinde Rabbânîler olun”(der).
80- O, size melekleri ve peygamberleri rabler edinmenizi de emretmez. Müslüman olduktan sonra size küfrü emreder mi hiç?!
79. Yani Allah’ın vahyi, Kitabı ve peygamberliği lütfettiği, ona şer’î hükümleri verdiği bir insanın, diğer insanlara kendisine ibadet etmelerini, peygamberlere ve meleklere ibadet edip onları rabler edinmelerini emretmesi son derece imkânsız ve hiç olmayacak bir şeydir. Çünkü bu, bizatihi küfürdür. İşte bu peygamber de nasıl böyle bir şey yapabilir ki? Yüce Allah ona her yönden küfrün zıddı olan İslâm’ı göndermiş iken o nasıl olur onun zıddı olan küfrü emredebilir? Böyle bir şeye imkân yoktur; çünkü onun durumu ve üzerinde bulunduğu gerçek, Allah’ın kendisine lütfetmiş olduğu faziletler ve özellikler tam bir ubudiyeti gerektirir, bir ve tek, gücü her şeye yeten Allah’a tam anlamı ile boyun eğip itaati gerektirir.
Bu, Necran heyetine verilen bir cevaptır. Zira Peygamber sallallahu aleyhi ve sellem onlara yalnızca Allah’a ibadet edip O’na itaat etmelerini emrettiğinde gururları onların imana yönelmelerini engellemiş ve kibirleri dolayısı ile: Ey Muhammed, sana ibadet etmemizi mi emrediyorsun? demişlerdi. Şanı Yüce Allah böylelikle onların söylediklerinin geçersiz olduğunu, onların ve benzerlerinin bu husustaki sözlerinin açıkça bâtıl olduğunu ifade buyurmuştur.
No es propio de una persona a quien Al-lah ha revelado un Libro, otorgado la sabiduría y la capacidad de comprender, y asignado la misión de profeta, decir a la gente: “Sean mis siervos y no de Al-lah.” Corresponde más bien que digan: “Sean sabios que practican, que educan a las personas, las transforman a través de la enseñanza del Libro revelado, así como a través de aquello que han aprendido.”
Il ne convient pas non plus à cet être humain de vous ordonner de prendre les anges et les prophètes pour seigneurs que vous adorez au lieu d’adorer Allah.
Lui est-il donc permis de vous ordonner de mécroire en Allah après que vous vous soyez soumis à Lui ?
Također, ne dolikuje vjerovjesniku da vam naređuje da uzimate meleke i vjerovjesnike za gospodare koje obožavate pored Allaha. Zar da vam vjerovjesnik naredi nevjerstvo u Allaha nakon što ste Mu se predali i pokorili?
Hindi nararapat dito, gayundin, na mag-uutos ito sa inyo na gumawa kayo sa mga anghel at mga propeta bilang mga panginoon na sasambahin ninyo sa halip kay Allāh. Nagpapahintulot ba rito na mag-utos ito sa inyo ng kawalang-pananampalataya kay Allāh matapos ng pagpapaakay ninyo sa Kanya at ang pagsuko ninyo sa Kanya?
Tampoco es propio de esta persona ordenarles tomar a los ángeles y los profetas por señores, que deben adorar en lugar de adorar a Al-lah. ¿Sería propio que los invitara a descreer de Al-lah, luego de que se hayan entregado a Él?
Dia juga tidak sepatutnya dia memerintahkan kepada kalian untuk menjadikan para malaikat dan para nabi sebagai tuhan-tuhan yang kalian sembah selain Allah. Bolehkah dia memerintahkan kepada kalian untuk kafir kepada Allah setelah kalian tunduk dan berserah diri kepada-Nya?!
Onun size, melekleri ve peygamberleri Allah'tan gayrı olarak ibadet ettiğiniz rabler edinmenizi emretmesi yakışmaz. Siz, Allah'a boyun eğip teslim olduktan sonra onun size Allah'ı inkâr etmenizi emretmesi geçerli olur mu?
Those who buy the world in exchange for the Hereafter do not deny religion or the Hereafter outright. Rather, they fully associate themselves with their religion. Then how do they reconcile these two conflicting spheres? This is done in a devious way, that is, by putting a self-styled construction upon revealed teachings. Aspirants to material honour and glory pervert the teachings of their religion in order to justify their worldly ways, sometimes by altering the wordings of revelations and sometimes by a wilful misinterpretation supportive of their selfish interests. Instead of changing themselves, they change the book of God, so that whatever it takes to give a religious aura to their irreligious lives may be shown to be contained therein. The most heinous crime in the eyes of God is to attribute to God something which He has not said. The simplest and most certain testimony of the truth of any teaching is that it brings God’s servants closer to their Lord, that it directs people’s feelings of love and fear towards God. On the contrary, any teaching which produces a personal cult or any other cult for that matter, or which diverts peoples’ finer feelings and emotions towards anything other than God, should be considered based on falsehood, even if it be couched in religious terms.
It is also not right for such a man to instruct you to take the angels and the prophets as lords to be worshipped besides Allah. Is it possible that he would instruct you to disbelieve after you have become devoted and have surrendered to Him?
Non è possibile che egli vi ordini di prendere gli angeli ed i profeti come idoli, seguendoli all'infuori di Allāh. Potrebbe forse ordinarvi la miscredenza e di rinnegare Allāh dopo avervi guidati alla Sua sottomissione?.
Tương tự, y cũng không được phép ra lệnh các ngươi tôn Thiên Thần hay Nabi lên làm thượng đế để thờ phượng thay vì Allah. Phải chăng y được phép ra lệnh các ngươi vi phạm tội Kufr (phủ nhận đức tin) nơi Allah sau khi y đã gọi và hướng dẫn các ngươi trở về thần phục Ngài ư?!
Banggitin mo, O Sugo, nang tumanggap si Allāh ng kasunduang binigyang-diin sa mga propeta, na nagsasabi sa kanila: "Anuman ang ibinigay Ko sa inyo na kasulatang pabababain Ko sa inyo at karunungang ituturo Ko sa inyo at umaabot ang isa sa inyo sa anumang naabot nito na kalagayan at antas, pagkatapos may dumating sa inyo na isang Sugo mula sa ganang Akin, na si Muḥammad – ang basbas at ang pagbati ng kapayapaan ay sumakanya – na isang tagapagpatotoo para sa taglay ninyo na kasulatan at karunungan, ay talagang sasampalataya nga kayo sa inihatid niya at talagang mag-aadya nga kayo sa kanya habang mga sumusunod sa kanya. Kaya kumilala ba kayo, O mga propeta, roon at tumanggap ba kayo kaugnay roon sa tipan Kong mahigpit?" Kaya sumagot sila, na mga nagsasabi: "Kumilala kami niyon." Nagsabi si Allāh: "Sumaksi kayo sa mga sarili ninyo at sa mga kalipunan ninyo, at Ako ay kasama sa inyo kabilang sa mga tagasaksi sa inyo at sa kanila."
Remember, O Messenger, when Allah took an affirmed promise from the prophets, saying to them: If I give you a revealed book, teach you wisdom and make you reach a high rank and status, and then My Messenger comes to you confirming the book and wisdom that you have, then you must accept what he brings and help him as his followers. Do you, O prophets, accept this and give Me a firm commitment for that? They replied, ‘We accept that’. Allah said: Bear witness against yourselves and your communities, and I will also be a witness against you and them.
E ricorda, o Messaggero, quando Allāh stipulò un saldo patto con i profeti, dicendo loro: "Qualsiasi quantità di libri vi abbia rivelato, e qualsiasi conoscenza vi abbia trasmesso, e qualsiasi rango abbia raggiunto qualcuno di voi, in seguito vi giunse un messaggero da Me inviato: Muħammed, pace e benedizione di Allāh su di lui, a conferma dei Libri e della Saggezza che già possedete: Credete in ciò che vi ha comunicato e sostenetelo, seguendolo. Accettate ciò, o voi profeti? Siete concordi al mio saldo patto?" Risposero, dicendo: "Accettiamo". Disse Allāh: "Testimoniate per voi stessi e per i vostri seguaci, ed Io sono testimone, assieme a voi, per voi e per loro".
81- Hani Allah peygamberlerden:“Size verdiğim kitap ve hikmetten sonra size beraberinizdekini tadik edici bir peygamber gelirse ona mutlak iman edecek ve yardım edeceksiniz” diye söz aldığı zaman: (Bunu) kabul edip bu ağır sorumluluğu yüklendiniz mi?” demişti. Onlar da:“Kabul ettik” demişlerdi. O da: Öyleyse şahit olun, ben de sizinle birlikte şahit olanlardanım.” buyurmuştu.
82- Artık kim bundan sonra yüz çevirirse işte onlar fasıkların tâ kendileridirler.
81-82. Yüce Allah şöyle haber vermektedir: O, bütün peygamberlerden söz ve ahit almıştır. Buna sebep ise onlara verdiği ve lütfettiği kitap ve hikmettir. Bu kitap ve hikmet ise Allah’ın hakkını eksiksiz olarak yerine getirmeyi ve bunu tastamam ifa etmeyi gerektirir. Şöyle ki şâyet onlara beraberlerinde bulunanı tasdik eden, kendileri ile gönderilen tevhidi, hak ve adaleti, şeriatlerin ittifakla kabul ettikleri esasları doğrulayan buyruklar getiren peygambere iman edecekler ve ona yardım edeceklerdir. Onlar da kendilerinden alınan bu sözü kabul ettiklerini söylemiş, itiraf etmiş ve bu söze bağlı kalacaklarını belirtmişlerdi. Buna dair onları şahit tuttuğu gibi bizzat kendisi de onlara karşı şahitlik etmiştir. Bu söze muhalefet edenleri de tehdit etmişti.
Bu, bütün peygamberler arasında ortak bir husustur. Onların hepsinin izledikleri yol aynıdır. Onların her birisinin davetini hepsi ittifakla kabul etmiş ve onaylamışlardır. Bunun kapsamına şu da girmektedir: Yüce Allah bütün peygamberlerden Muhammed sallallahu aleyhi ve sellem’e iman edeceklerine ve onun dinine (yetiştikleri takdirde) yardımcı olacaklarına dair söz almıştır. Buna göre peygamberlere tâbi olduğunu kim iddia ederse, işte peygamberlerin dini budur; Allah’ın onlardan yerine getirmelerini istediği ve onların da ikrar ve itiraf ettikleri din budur. O halde önceki peygamberlere uyduğunu iddia ettiği halde Muhammed’e uymaktan yüz çeviren kimse hiç şüphesiz fasıktır, Allah’a itaatın dışına çıkmıştır. Uyduğunu iddia ettiği peygamberi de yalanlamış ve onun yoluna muhalefet etmiştir.
İşte bu kitap ehli ve diğer din mensupları arasından Muhammed sallallahu aleyhi ve sellem’e iman etmeyen herkese karşı getirilmiş kesin bir delil ve belgedir. Onlar, peygamberlerin önderi ve sonuncusu olan Muhammed sallallahu aleyhi ve sellem’e iman etmedikleri sürece uyduklarını iddia ettikleri kendi peygamberlerine de iman etmiş olamazlar.
Và hãy nhớ lại - hỡi Thiên Sứ - khi Allah đã xác định lại lời giao ước với các vị Nabi, Ngài phán với họ: Cho dù TA có ban cho các ngươi Kinh Sách ra sao, có dạy các ngươi sự khôn ngoan cũng như nâng cao địa vị của các ngươi lên cao thế nào thì đến khi vị Thiên Sứ được TA phái đến sau này là Muhammad với sứ mạng xác định lại Kinh Sách và sự Khôn Ngoan của các ngươi thì các ngươi vẫn phải tin tưởng Y hết mực và phò trợ Y, các ngươi xác nhận giời giao ước này không? Họ đồng đáp: Bầy tôi xin xác nhận. Allah phán: Các ngươi hãy tự xác nhận cho mình và cho tín đồ của các ngươi, còn TA sẽ cùng với các ngươi xác nhận điều đó.
Ingatlah -wahai Rasul- ketika Allah mengambil janji yang teguh dari para nabi seraya berfirman kepada mereka, “Sungguh jika Aku memberi kalian kitab suci yang Aku turunkan kepada kalian dan hikmah yang Aku ajarkan kepada kalian, dan salah satu di antara kalian mencapai tempat dan kedudukan tertentu, kemudian datang kepada kalian seorang rasul (yaitu Muhammad -ṣallallāhu 'alaihi wa sallam-) dari sisi-Ku yang membenarkan kitab suci dan hikmah yang ada pada kalian, maka kalian benar-benar akan beriman kepada ajaran yang dibawanya, dan kalian benar-benar akan menolongnya dengan menjadi pengikutnya. Apakah kalian -wahai para nabi- mengakui hal itu dan mengambil janji-Ku yang sangat kukuh terkait hal tersebut?” Mereka menjawab, “Kami mengakuinya.” Allah lalu berfirman, “Bersaksilah terhadap diri kalian sendiri dan umat-umat kalian dan Aku bersama kalian termasuk orang yang bersaksi atas diri kalian dan diri mereka.”
O Poslaniče, spomeni kad je Uzvišeni Allah uzeo čvrst zavjet od vjerovjesnika rekavši: "Koliko god da sam vam knjiga objavio i mudrosti vas podučio, i koliko god da neko od vas dostigne visok stepen, ako vam dođe Moj poslanik, Muhammed, sallallahu alejhi ve sellem, koji potvrđuje knjige i mudrost koji su vama objavljeni, vi ćete povjerovati u objavu sa kojom on dođe, pomoći ćete ga i slijedit ćete ga. Da li potvrđujete to, o vjerovjesnici, i da li čvrst zavjet dajete za to?" Oni su rekli: "Potvrđujemo." Allah reče: "Budite svjedoci nad vama samima i nad vašim narodima, a i Ja sam nad svima vama svjedok."
Recuerda, Mensajero, cuando Al-lah obtuvo de los profetas el compromiso siguiente: “Cualquiera sea el libro que les revele y el conocimiento que les enseñe, y cualquiera sea el rango que alguno de ustedes posea, cuando un Mensajero (Mujámmad r) enviado por Mí venga a confirmar el Libro y el conocimiento que ustedes poseen, deberán creer en él, deberán apoyarlo y seguirlo. ¿Lo aceptan, profetas, y sellan un pacto solemne al respecto?” Ellos respondieron: “Aceptamos.” Al-lah dijo entonces: “Sean testigos frente a ustedes mismos y sus pueblos, que Yo también seré testigo.”
Rappelle-toi ô Messager lorsqu’Allah obtint des prophètes l’engagement suivant:
Quel que soit le livre que Je vous révèle et la sagesse que Je vous enseigne, et quel que soit le rang que l’un de vous atteint, lorsqu’un Messager (Muħammad) envoyé par Moi viendra confirmer le Livre et la Sagesse que vous détenez, vous devrez croire en lui, vous devrez le soutenir et le suivre. Acceptez-vous cela, ô prophètes, et concluez-vous un pacte solennel à ce propos ?
Ils répondirent:
Nous acceptons.
Allah dit alors:
Soyez témoins contre vous-mêmes et vos communautés et Moi aussi Je suis témoin contre vous et contre eux.
"Dan (ingatlah), ketika Allah mengambil perjanjian dari para nabi, 'Sungguh, apa saja yang Aku berikan kepadamu berupa kitab dan hikmah kemudian datang kepadamu seorang rasul yang membenarkan apa yang ada padamu, niscaya kamu akan sungguh-sungguh beriman kepadanya dan menolongnya.' Allah berfirman, 'Apakah kamu mengakui dan menerima perjanjianKu terhadap yang demikian itu?' Mereka menjawab, 'Kami mengakui.' Allah berfirman, 'Kalau begitu saksikanlah (hai para nabi) dan Aku menjadi saksi (pula) bersamamu. Barangsiapa yang berpaling sesudah itu, maka mereka itulah orang-orang yang fasik'." (Ali Imran: 81-82).
(81-82) Ini adalah berita dari Allah تعالى bahwa Dia telah mengambil janji dari para Nabi dan ikatan sumpah pada mereka semuanya yang disebabkan oleh apa yang telah Allah karuniakan kepada mereka dan karena semua yang telah Dia berikan untuk mereka berupa al-Kitab dan al-Hikmah yang berkonsekuensi wajib-nya menegakkan hak-hak Allah dan menunaikannya dengan sebaik-baiknya; bahwa apabila datang kepada mereka seorang Rasul yang membenarkan apa yang ada pada mereka, yang diutus untuk me-nyampaikan ketauhidan, kebenaran, keadilan dan prinsip-prinsip dasar yang disepakati oleh seluruh syariat, maka mereka akan beriman kepadanya dan membelanya. Mereka pun menyetujui hal tersebut, mengakuinya, konsisten terhadapnya, mempersaksikan mereka, dan ia bersaksi atas mereka, serta mengancam orang-orang yang menyalahi perjanjian tersebut.
Ini merupakan perintah yang bersifat umum di antara para Nabi, bahwasanya jalan mereka adalah satu, dan bahwa dakwah dari setiap Nabi di antara mereka telah mereka sepakati dan telah mereka setujui bersama, keumuman itu adalah bahwa Allah mengambil janji dari mereka untuk beriman dan membela Nabi Muhammad ﷺ.
Karena itu, barangsiapa yang mengaku bahwa ia adalah pengikut salah seorang dari mereka, maka ini adalah agama mereka yang telah diambil oleh Allah perjanjian dari mereka lalu mereka menyetujui dan mengakuinya. Maka barangsiapa yang berpaling dari mengikuti Nabi Muhammad ﷺ dari orang-orang yang me-nyangka bahwasanya mereka termasuk pengikut Nabi-nabi terse-but, maka ia adalah fasik yang keluar dari ketaatan kepada Allah dan mendustakan Rasul yang diakuinya bahwa ia termasuk pengi-kutnya padahal ia menyimpang dari jalannya.
Ini merupakan penegakan hujjah dan keterangan yang kuat atas setiap orang yang tidak beriman kepada Nabi Muhammad ﷺ dari ahli kitab dan agama-agama lainnya, dan tidaklah mungkin mereka beriman kepada Rasul-rasul mereka di mana mereka me-ngakui sebagai pengikut-pengikut mereka hingga mereka beriman kepada pemimpin dari Rasul-rasul tadi dan penutup mereka ﷺ.
Ey Peygamber! Hatırla. Hani Allah tüm peygamberlerden; “Size verdiğim, üzerinize indirdiğim her kitap ve öğrettiğim hikmetten sonra, sizden biriniz bir makama ve mevkiye ulaştıktan sonra size benim katımdan elinizdeki kitabı ve hikmeti doğrulayan bir peygamber Muhammed -sallallahu aleyhi ve sellem- geldiğinde, ona getirdiği şeyler ile mutlaka iman edecek ve kendisine tabi olarak mutlaka yardım edeceksiniz.” Diye kesin bir söz almıştı. Onlara: "Ey Peygamberler! Bunu kabul ettiniz mi? Verdiğim bu ağır görevi üstlendiniz mi?” demişti. Onlar da: "Kabul ettik" diye cevap verdiler. Bunun üzerine Allah da: "Kendi nefislerinize ve ümmetlerinize karşı şahit olun. Ben de size ve onlara karşı sizinle birlikte şahitlik edenlerdenim" diye buyurmuştu.
Taking a Pledge From the Prophets to Believe in Our Prophet, Muhammad ﷺ
Allah states that He took a pledge from every Prophet whom He sent from Adam until `Isa, that when Allah gives them the Book and the Hikmah, thus acquiring whatever high grades they deserve, then a Messenger came afterwards, they would believe in and support him. Even though Allah has given the Prophets the knowledge and the prophethood, this fact should not make them refrain from following and supporting the Prophet who comes after them. This is why Allah, the Most High, Most Honored, said
وَإِذْ أَخَذَ اللَّهُ مِيثَـقَ النَّبِيِّيْنَ لَمَآ ءَاتَيْتُكُم مِّن كِتَـبٍ وَحِكْمَةٍ
(And (remember) when Allah took the covenant of the Prophets, saying: "Take whatever I gave you from the Book and Hikmah.") meaning, if I give you the Book and the Hikmah,
ثُمَّ جَآءَكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنصُرُنَّهُ قَالَ ءَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَى ذلِكُمْ إِصْرِى
("and afterwards there will come to you a Messenger confirming what is with you; you must, then, believe in him and help him." Allah said, "Do you agree (to it) and will you take up Isri")
Ibn `Abbas, Mujahid, Ar-Rabi`, Qatadah and As-Suddi said that `Isri' means, "My covenant." Muhammad bin Ishaq said that,
إِصْرِى
(Isri) means, "The responsibility of My covenant that you took," meaning, the ratified pledge that you gave Me.
قَالُواْ أَقْرَرْنَا قَالَ فَاشْهَدُواْ وَأَنَاْ مَعَكُمْ مِّنَ الشَّـهِدِينَفَمَنْ تَوَلَّى بَعْدَ ذَلِكَ
(They said: "We agree." He said: "Then bear witness; and I am with you among the witnesses." then whoever turns away after this,") from fulfilling this pledge and covenant, c
فَأُوْلَـئِكَ هُمُ الْفَـسِقُونَ
(they are the rebellious.) `Ali bin Abi Talib and his cousin `Abdullah bin `Abbas said, "Allah never sent a Prophet but after taking his pledge that if Muhammad ﷺ were sent in his lifetime, he would believe in and support him." Allah commanded each Prophet to take a pledge from his nation that if Muhammad were sent in their time, they would believe in and support him. Tawus, Al-Hasan Al-Basri and Qatadah said, "Allah took the pledge from the Prophets that they would believe in each other", and this statement does not contradict what `Ali and Ibn `Abbas stated.
Therefore, Muhammad ﷺ is the Final Prophet until the Day of Resurrection. He is the greatest Imam, who if he existed in any time period, deserves to be obeyed, rather than all other Prophets. This is why Muhammad ﷺ led the Prophets in prayer during the night of Isra' when they gathered in Bayt Al-Maqdis (Jerusalem). He is the intercessor on the Day of Gathering, when the Lord comes to judge between His servants. This is Al-Maqam Al-Mahmud (the praised station) refer to 17:79 that only Muhammad ﷺ deserves, a responsibility which the mighty Prophets and Messengers will decline to assume. However, Muhammad ﷺ will carry the task of intercession, may Allah's peace and blessings be on him.
Barang siapa berpaling setelah ada janji yang diperkuat dengan kesaksian dari Allah dan para rasul-Nya, mereka itulah orang-orang yang keluar dari agama Allah dan keluar dari ketaatan kepada-Nya.
Những ai chối bỏ sau cuộc giao ước này với Allah và các Thiên Sứ của Ngài thì đó là những kẻ đã rời khỏi tôn giáo và mệnh lệnh của Allah.
Whoever turns away after this promise witnessed by Allah and His messengers, they are the ones who leave the religion of Allah and His obedience.
Kaya ang sinumang umayaw matapos ng tipang binigyang-diin na ito sa pamamagitan ng pagsaksi mula kay Allāh at mga sugo Niya, ang mga iyon ay ang mga lumalabas sa Relihiyon ni Allāh at pagtalima sa Kanya.
Chi rifiuterà questo saldo patto, testimoniato da Allāh e dal Suo Profeta, dopo di ciò? Costoro sono lontani dalla religione di Allāh e dalla Sua obbedienza.
Kim, Allah ve peygamberlerinin şahitlikleriyle verilen bu kesin sözden sonra yüz çevirirse işte onlar, Allah'ın dininden ve taatinden çıkan kimselerdir.
Ko se okrene od ovog pritvrđenog zavjeta kojem svjedoče Allah i Njegovi poslanici – takvi su izašli iz Allahove vjere i pokornosti Njemu.
Aquellos que se niegan a sellar este pacto consolidado por el testimonio de Al-lah y Sus mensajeros, son aquellos que abandonan la religión de Al-lah y Le niegan obediencia.
Ceux qui refusent de conclure ce pacte renforcé par le témoignage d’Allah et de Ses messagers, ceux-là sont ceux qui quittent la religion d’Allah et s’affranchissent de Son obéissance.
Estas personas que abandonan la religión de Al-lah y Le niegan obediencia, ¿reclaman una religión diferente a la que Al-lah ha elegido para Sus siervos, es decir, el Islam? Y sin embargo, es a Él a quien se someten todas las criaturas de los cielos y la Tierra, por propia voluntad como es el caso de los creyentes, o por la fuerza como es el caso de los incrédulos. Luego, todas las criaturas retornarán a Él el Día de la Resurrección para rendirle cuentas y ser retribuidos.
The Only Valid Religion To Allah is Islam
Allah rebukes those who prefer a religion other than the religion that He sent His Books and Messengers with, which is the worship of Allah Alone without partners, to Whom,
وَلَهُ أَسْلَمَ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ
(submitted all creatures in the heavens and the earth,) Willingly, or not. Allah said in other Ayat,
وَللَّهِ يَسْجُدُ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ طَوْعًا وَكَرْهًا
(And unto Allah (Alone) falls in prostration whoever is in the heavens and the earth, willingly or unwillingly.) 13:15, and,
أَوَلَمْ يَرَوْاْ إِلَىٰ مَا خَلَقَ ٱللَّهُ مِن شَىْءٍ يَتَفَيَّؤُاْ ظِلَٰلُهُۥ عَنِ ٱلْيَمِينِ وَٱلشَّمَآئِلِ سُجَّدًا لِّلَّهِ وَهُمْ دَٰخِرُونَ ٤٨ وَلِلَّهِ يَسْجُدُ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ مِن دَآبَّةٍۢ وَٱلْمَلَـٰٓئِكَةُ وَهُمْ لَا يَسْتَكْبِرُونَ ٤٩ يَخَافُونَ رَبَّهُم مِّن فَوْقِهِمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ ۩ ٥٠
(Have they not observed things that Allah has created: (how) their shadows incline to the right and to the left, making prostration unto Allah, and they are lowly And to Allah prostrate all that is in the heavens and all that is in the earth, of the moving creatures and the angels, and they are not proud. They fear their Lord above them, and they do what they are commanded) 16:48-50.
Therefore, the faithful believer submits to Allah in heart and body, while the disbeliever unwillingly submits to Him in body only, since he is under Allah's power, irresistible control and mighty kingship that cannot be repelled or resisted. Waki` reported that Mujahid said that the Ayah,
وَلَهُ أَسْلَمَ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ طَوْعًا وَكَرْهًا
(While to Him submitted all creatures in the heavens and the earth, willingly or unwillingly), is similar to the Ayah,
وَلَئِن سَأَلْتَهُمْ مَّنْ خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ لَيَقُولُنَّ اللَّهُ
(And verily, if you ask them: "Who created the heavens and the earth" Surely, they will say: "Allah") 39:38.
He also reported that Ibn `Abbas said about,
وَلَهُ أَسْلَمَ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ طَوْعًا وَكَرْهًا
(while to Him submitted all creatures in the heavens and the earth, willingly or unwillingly.)
"When He took the covenant from them."
وَإِلَيْهِ يُرْجَعُونَ
(And to Him shall they all be returned) on the Day of Return, when He will reward or punish each person according to his or her deeds.
Allah then said,
قُلْ ءَامَنَّا بِاللَّهِ وَمَآ أُنزِلَ عَلَيْنَا
(Say: "We believe in Allah and in what has been sent down to us) the Qur'an,
وَمَآ أُنزِلَ عَلَى إِبْرَهِيمَ وَإِسْمَـعِيلَ وَإِسْحَـقَ وَيَعْقُوبَ
(and what was sent down to Ibrahim, Ismai`0l, Ishaq, Ya`qub) the scriptures and revelation,
وَالأَسْبَاطَ
(and the Asbat,) the Asbat are the twelve tribes who originated from the twelve children of Israel (Ya`qub).
وَمَا أُوتِىَ مُوسَى وَعِيسَى
(and what was given to Musa, `Isa) the Tawrah and the Injil,
وَالنَّبِيُّونَ مِن رَّبِّهِمْ
(and the Prophets from their Lord.) and this encompasses all of Allah's Prophets.
لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ
(We make no distinction between one another among them) we believe in all of them,
وَنَحْنُ لَهُ مُسْلِمُونَ
(And to Him (Allah) we have submitted (in Islam))
Therefore, faithful Muslims believe in every Prophet whom Allah has sent and in every Book He revealed, and never disbelieve in any of them. Rather, they believe in what was revealed by Allah, and in every Prophet sent by Allah. Allah said next,
وَمَن يَبْتَغِ غَيْرَ الإِسْلَـمِ دِينًا فَلَن يُقْبَلَ مِنْهُ
(And whoever seeks a religion other than Islam, it will never be accepted of him,) whoever seeks other than what Allah has legislated, it will not be accepted from him,
وَهُوَ فِى الاٌّخِرَةِ مِنَ الْخَـسِرِينَ
(and in the Hereafter he will be one of the losers.)
As the Prophet said in an authentic Hadith,
«مَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا، فَهُوَ رَد»
(Whoever commits an action that does not conform to our matter (religion) then it is rejected).
Zar pored Allahove vjere koju je On odabrao za Svoje robove, a to je islam, ovi nevjernici žele neku drugu? Njemu se pokorava sve na nebesima i na Zemlji, bilo milom, poput vjernika, ili silom, poput nevjernika, i Njemu će se sva stvorenja vratiti na Sudnjem danu radi obračuna i dobijanja naknade.
Discovering God is to find an eternal reality. It is to become a co-traveller or a travelling companion of the whole universe. Those who find God in this way, can rise above all kinds of prejudices. They recognize truth in all situations, whether the call of truth comes through an ‘Israelite prophet’ or an ‘Ishmaelite prophet’. But those who lead their lives on the level of community-oriented thinking can recognize the truth only when it comes to them from a member of their own community. If God selects as His messenger someone from outside their community, then the message he brings does not lodge in their minds, not even when their own hearts bear witness to the veracity of that message. Even if such ‘believers’ regard themselves as true believers, they will find their names deleted from the list of believers in the Hereafter. This is because they recognized the truth only in relation to their community rather than in relation to God. Not acknowledging a message of truth, which has been testified to by their own hearts, is the worst crime in the eyes of God. Such people will be condemned in the Hereafter and all creatures will join in this condemnation.
Ces gens qui quittent la religion d’Allah et s’affranchissent de Son obéissance demandent-ils une autre religion que celle qu’Allah a choisie pour Ses serviteurs, à savoir l’Islam ? Or c’est à Lui que se sont soumises toutes les créatures des Cieux et de la Terre, de gré comme cela est le cas pour les croyants ou de force comme cela est le cas pour les mécréants. Ensuite, toutes les créatures retourneront auprès de Lui le Jour de la Résurrection afin de rendre des comptes et d’être rétribuées.
Apakah orang-orang yang keluar dari agama Allah dan keluar dari ketaatan kepada-Nya itu hendak mencari agama lain selain agama yang Allah pilihkan untuk para hamba-Nya (yaitu Islam)? Padahal hanya kepada Allah -Subḥānahu- semua makhluk yang ada di langit dan bumi ini tunduk dan berserah diri, baik secara sukarela seperti orang-orang mukmin, maupun karena terpaksa seperti orang-orang kafir. Kemudian hanya kepada-Nyalah semua makhluk akan dikembalikan pada hari Kiamat untuk menjalani penghitungan amal dan menerima balasannya.
Allah'ın dininden ve taatinden çıkan bu kimseler, Allah'ın, kulları için seçtiği dinden -ki o İslam'dır- başka bir din mi istiyorlar? Oysa göklerde ve yerde var olan bütün yaratılmışlar Müminler gibi isteyerek ya da kâfirler gibi istemeyerek de olsa O'na -Allah Subhânehu'ya- boyun eğmişlerdir. Sonra yaratılmışların tamamı kıyamet günü hesap ve ceza için O'na dönecektir.
83- Onlar Allah’ın dininden başkasını mı arıyorlar? Hâlbuki göklerde ve yerde kim varsa hepsi ister istemez O’na teslim olmuştur ve hepsi de O’na döndürülecektir.
84- De ki:“Biz, Allah’a iman ettik. Bize indirilene, İbrahim’e, İsmâil’e, İshâk’a, Yakûb’a ve oğullarına indirilene; Musâ’ya, İsâ’ya ve peygamberlere Rablerinden verilenlere de (iman ettik). Onlardan hiçbiri arasında ayrım yapmayız. Biz yalnız O’na teslim olmuşlarız.”
85- Kim İslâm’dan başka bir din ararsa, ondan asla kabul olunmaz ve o, âhirette zarara uğrayanlardan olur.
83-85. Yüce Allah’ın bu ümmete emretmiş olduğu imanın esaslarından olan bu esaslar, Bakara Sûresi’nde de geçmiş bulunmaktadır. Bütün kitaplar ve peygamberler bunları ittifakla kabul etmiştir. Herkesin hedeflemesi gereken hususlar bunlardır, gerçek İslâm dini de bunlardır.
Kim bunlardan başkasını arayacak olursa onun ameli reddolunur. Onun itibar olunacak bir dini olmaz. Kim bunu kabul etmez ve bundan yüz çevirecek olursa nereye gidecektir? Ağaçlara, taşlara ve ateşe ibadete mi? Yoksa hahamları, rahipleri, haçları ilâh mı edinecek? Yoksa âlemlerin Rabbini inkâra mı yönelecek? Yoksa şeytanların telkinlerinden ibaret olan batıl dinlere mi yönelecek? İşte bütün bunlar, âhirette hüsrana uğrayanlardan olacaklardır.
"Maka apakah mereka mencari agama yang lain dari agama Allah, padahal kepadaNya-lah berserah diri segala apa yang di langit dan di bumi, baik dengan suka maupun terpaksa dan hanya kepada Allah-lah mereka dikembalikan? Katakanlah, 'Kami ber-iman kepada Allah dan kepada apa yang diturunkan kepada kami dan yang diturunkan kepada Ibrahim, Isma'il, Ishaq, Ya'qub, dan anak-anaknya, dan apa yang diberikan kepada Musa, Isa dan para nabi dari Tuhan mereka. Kami tidak membeda-bedakan seorang pun di antara mereka dan hanya kepadaNya-lah kami menyerah-kan diri.' Barangsiapa mencari agama selain agama Islam, maka sekali-kali tidaklah akan diterima (agama itu) dari padanya, dan dia di akhirat termasuk orang-orang yang rugi." (Ali Imran: 83-85).
(83-85) Telah berlalu pada surat al-Baqarah bahwa dasar-dasar ini yang merupakan pokok-pokok keimanan yang diperin-tahkan oleh Allah kepada umat ini telah disepakati oleh kitab-kitab dan Rasul-rasul. Itulah tujuan asasi yang ditujukan kepada setiap orang, dan bahwasanya itu adalah agama dan Islam yang hakiki. Dan bahwa orang yang mencari selainnya dan beramal dengannya, maka perbuatannya itu tertolak hingga ia tidak memiliki ajaran yang ia kembali kepadanya. Barangsiapa yang tidak membutuhkan dan membencinya, maka kemanakah ia akan pergi? Kepada pe-nyembahan pohon, batu atau api? Atau kepada penyembahan rahib, pendeta atau salib? Atau kepada peniadaan Rabb alam semesta? Atau kepada agama-agama yang batil yang merupakan wahyu dari setan? Mereka semua itu di akhirat nanti termasuk orang-orang yang merugi.
Kaya ba sa iba pa sa relihiyon ni Allāh na pinili Niya para sa mga lingkod Niya – ang Islām – naghahangad ang mga lumalabas na ito sa relihiyon ni Allāh at pagtalima sa Kanya samantalang sa Kanya – kaluwalhatian sa Kanya – nagpaakay at sumuko ang bawat sinumang nasa mga langit at lupa kabilang sa mga nilikha sa pagkukusang-loob sa Kanya gaya ng kalagayan ng mga mananampalataya at sa pagkasuklam gaya ng kalagayan ng mga tagatangging sumampalataya? Pagkatapos tungo sa Kanya – pagkataas-taas Siya – pababalikin ang mga nilikha sa kabuuan nila sa Araw ng Pagbangon para sa pagtutuos at pagganti.
Phải chăng ngoài tôn giáo Islam mà Allah đã lựa chọn cho đám nô lệ của Ngài là thứ mà những kẻ rời bỏ tôn giáo và mệnh lệnh của Allah đang khao khát trong khi vạn vật trong trời đất dù muốn hay không đều phục tùng Ngài và ghét ở trong tình trạng vô đức tin?! Rồi đây, tất cả đều sẽ trở về trình diện trước Ngài ở cõi Đời Sau để chịu thanh toán và thưởng phạt.
Do these people, who leave the religion of Allah and His obedience, look for something other than the religion Allah has chosen for His worship when every creation in the heavens and earth surrenders to Him, whether willingly like the believers, or unwillingly, like the disbelievers? Then all of creation will return to Him on the Day of Resurrection to give an account for their actions.
Preferiscono un'altra religione a quella che Allāh ha scelto per i Suoi sudditi: L'Islām? Quanto a costoro che sono lontani dalla religione di Allāh e dalla Sua obbedienza, sappiano che Lo hanno seguito, gloria Sua e Gli si sono sottomesse le creature che sono nei Cieli e in Terra, obbedendo a Lui come fecero i credenti, odiando i miscredenti e le loro condizioni. Poi a Lui, l'Altissimo, torneranno tutto le creature, nel Giorno del Giudizio, per il Rendiconto ed il Giudizio.
Sabihin mo, O Sugo: "Sumampalataya kami kay Allāh bilang Diyos. Tumalima kami sa Kanya sa anumang ipinag-utos Niya. Sumampalataya kami sa kasi na pinababa Niya sa amin, at sa anumang pinababa Niya kina Abraham, Ismael, Isaac, at Jacob, sa anumang pinababa Niya sa mga propeta kabilang sa mga anak ni Jacob, sa anumang ibinigay kina Moises at Jesus, at sa mga propeta sa kalahatan na mga kasulatan at mga himala mula sa Panginoon nila. Hindi kami nagtatangi-tangi sa pagitan nila para sumampalataya sa iba at tumangging sumampalataya sa iba pa. Kami ay mga nagpapaakay kay Allāh lamang, na mga sumusuko sa Kanya – pagkataas-taas Siya."
Di', o Messaggero: "Abbiamo creduto in Allāh come Dio, ed abbiamo obbedito a ciò che ci ha ordinato, abbiamo creduto alle rivelazioni che Lui ci ha inviato, e a quelle rivelate ad Ibrāhīm, Ismahil, Is'ħāǭ e Ya'ǭūb, ed i Libri e versetti Rivelati ai profeti tra i figli di Ya'ǭūb, e ciò che è stato rivelato a Mūsā, Īsā, e a tutti i profeti. Non facciamo distinzione tra loro, credendo in alcuni e rinnegando altri, e ci arrendiamo ad Allāh solo e siamo sottomessi a Lui, l'Altissimo".
O Poslaniče, reci: "Vjerujemo da je samo Allah istinski bog, Njemu se pokoravamo i vjerujemo u Njegovu objavu koju je poslao nama, kao i u objavu koju je poslao Ibrahimu, Ismailu, Ishaku, Jakubu, vjerovjesnicima među Jakubovim potomcima, Musau, Isau i svim vjerovjesnicima. Ne pravimo razliku među njima u vjerovanju, pa da u neke vjerujemo, a u neke ne vjerujemo. Mi smo Allahu Jedinom predani i potpuno pokorni."
Ô Messager, dis:
Nous croyons en Allah notre Dieu et nous Lui obéissons en ce qu’Il nous ordonne. Nous croyons à la Révélation qu’Il fit descendre sur nous ainsi qu’en ce qu’Il révéla à Abraham, Ismaël, Isaac et Jacob. Nous croyons également en ce qu’Il a révélé aux prophètes issus de la descendance de Jacob ainsi qu’aux livres et aux signes qu’Il a accordés à Moïse, Jésus et à tous les prophètes.
Nous ne faisons aucune différence entre eux et nous sommes soumis à Allah.
Ngươi hãy nói đi - hỡi Thiên Sứ -: Chúng tôi đã tin Allah là Thượng Đế, tuân lệnh theo mọi điều Ngài ra lệnh, tin vào sự thiên khải cho chúng tôi, tin cả những gì đã được thiên khải cho Ibrahim, Isma-'il, Is-haq, Ya'qub, tin vào những điều đã được thiên khải cho giới Nabi thuộc dòng dõi Ya'qub, tin vào những điều đã ban cho Musa, Ysa và tất cả Nabi từ các Kinh Sách, các phép mầu; chúng tôi không kỳ thị hay phân biệt bất cứ ai trong tất cả các vị Nabi cũng như các vị Thiên Sứ, chúng tôi vâng lệnh Allah và quy phục Ngài.
Say, O Messenger, that you have faith in Allah, doing as He instructs you, and that you have faith in the revelation that was given to you, and to Abraham, Ishmael, Isaac and Jacob, and in what was revealed to the prophets among Jacob’s descendants, and in the scriptures and miracles that were given to Moses, Jesus and all the prophets by their Lord. Also, say that you make no distinction between them, believing in all of them, and that you are bound to Allah alone, surrendering in devotion to Him.
Mensajero, di: Creemos en Al-lah nuestro Al-lah y obedecemos lo que nos ordena. Creemos en la Revelación que hizo descender sobre nosotros, así como en lo que reveló a Abraham, Ismael, Isaac y Jacob. Creemos también en lo que reveló a los profetas descendientes de Jacob, así como en los libros y signos dados por su Señor a Moisés, Jesús y a todos los profetas. No hacemos diferencias entre ellos y nos sometemos a Al-lah.
Katakanlah -wahai Rasul-, “Kami beriman kepada Allah sebagai Tuhan yang berhak disembah. Kami taat kepada-Nya dengan cara menjalankan perintah-Nya. Kami juga beriman kepada wahyu yang Dia turunkan kepada kami, wahyu yang Dia turunkan kepada Ibrahim, Ismail, Ishak, dan Yakub, wahyu yang Dia turunkan kepada para nabi dari keturunan Yakub, dan beriman kepada apa yang yang diberikan kepada Musa, Isa, dan semua nabi lainnya, yaitu kitab-kitab suci dan mukjizat-mukjizat yang berasal dari Tuhan mereka, tanpa membeda-bedakan di antara mereka dengan beriman kepada nabi yang satu dan kafir kepada nabi yang lain. Kami hanya tunduk dan berserah diri kepada Allah -Ta'ālā-.”
Ey Peygamber! De ki: Biz ilah olarak Allah'a iman ettik ve bize emrettiği şeylerde ona itaat ettik. Yine bize indirmiş olduğu vahye, İbrahim'e, İsmail'e, İshak'a ve Yakup'a ve Yakup'un çocuklarından olan peygamberlere indirilene, Rableri tarafından Musa'ya, İsa'ya verilene ve peygamberlerin hepsine indirilen kitaplara ve ayetlere de iman ettik. Bazılarına iman edip bazılarını inkâr ederek onlardan hiçbirini diğerinden ayırt etmeyiz. Bizler tek olan Allah'a boyun eğdik ve Allah Teâlâ'ya teslim olduk.
Barang siapa yang mencari agama lain di luar agama yang diridai Allah, yaitu agama Islam, maka agamanya itu tidak akan diterima oleh Allah, dan kelak di akhirat ia akan termasuk golongan orang-orang yang merugikan diri sendiri, karena mereka dimasukkan ke dalam neraka.
Commentary
The literal meaning of 'Islam' is 'submission and obedience.' As a term 'Islam' stands for submission to that particular religion which Allah Almighty has sent through his prophets (علیہم السلام) to guide human beings, because fundamental principles are the same in the religious codes of all prophets (علیہم السلام) .
Correspondingly, there are occasions when 'Islam' is used in that general sense, while there are other occasions when it is used exclusively to identify the Last Shari'ah which was revealed to the Last of the Prophets (علیہ السلام) . Both these kinds of application are present in the Holy Qur'an. That the past prophets called themselves 'Muslim' and their communities, the 'Muslim' community, stands proved under the authority of several wordings of the Qur'anic text. Concurrently, this name has also been used as a particular name of the community the Last of the Prophets:
هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِن قَبْلُ وَفِي هَـٰذَا
It was He who named you Muslims before, and in this (Qur'an). (22:78)
In short, every Divine religion which came through a prophet is also called 'Islam'. Then, it is also used as a particular title for the Muslim community. Now, the question is as to which sense does the word, 'Islam', carry at this place in the Holy Qur'an?
The correct position is that, no matter which of the two meanings is taken, it does not make much of a difference in terms of the outcome, since the name of 'Islam' given to the religion of past prophets was for a limited group of people and a specified period of time.
That was the 'Islam' of that time. Restricted to the specific group or community, that 'Islam' was not meant to serve as a universal code for all times to come. As such when a particular prophet departed and was replaced by another prophet, ` Islam' (i.e. the specific code) of that time ceased to be operative. The 'Islam' of the said time was to be what the new prophet presented. Obviously, there was no difference between these different codes in so far as the fundamentals are con-cerned, however, the subsidiary injunctions might differ. As for the 'Islam' given through the last Prophet ﷺ it will remain unabrogable and will serve as a permanent code right upto the Day of Judgment. And, in accordance with the cited rule, all previous religions stand abrogated after the Holy Prophet ﷺ as been sent.
Now, they are not Islam as such anymore. Instead, Islam is the name of that particular religion which has reached us through the Holy Prophet, Muhammad al-Mustafa ﷺ . Therefore, it appears in authentic ahadith that the Holy Prophet ﷺ said: 'Had Musa been living this day, following me would have been incumbent upon him too.' In yet another hadith, he has been reported to have said that ` Isa (علیہ السلام) ، when he appears close to the Day of Resurrection, he too, inspite of holding his distinction and office of prophethood, would follow no other religious code except that of his (the Prophet ﷺ of Islam).
Therefore, at this place, no matter what sense is taken of Islam - the general or the particular - the outcome of both is the same, that is, after the coming of the Last of the Prophets (علیہم السلام) ، only that religion, and that alone, will be termed as Islam which has come to the world through him. On belief in that alone depends the salvation نجات (najat) of all human beings for it is their indispensable need. This ex-plains what has been said in the present verse: 'Whoever seeks a faith other than Islam, it will never be accepted from him.'
Details about this subject have already appeared under the commentary on the verse (3:19).
E quanto a chi cerca un religione differente da quella che compiace ad Allāh: l'Islām, ciò non verrà accettato da Allāh, e nell'Aldilà sarà tra coloro che avranno perduto la prorpia anima entrando nel Fuoco.
Quiconque demande une religion autre que celle agréée par Allah, c’est-à-dire l’Islam, Allah ne l’acceptera pas de lui et dans l’au-delà, il sera du nombre de ceux qui perdront leurs âmes en Enfer.
Ang sinumang naghahanap ng isang relihiyong iba pa sa relihiyong kinalugdan ni Allāh, ang relihiyong Islām, ay hindi tatanggap si Allāh niyon mula sa kanya. Siya sa Kabilang-buhay ay kabilang sa mga malulugi para sa mga sarili nila dahil sa pagpasok nila sa Apoy.
Kim, Allah'ın razı olduğu din olan İslam'dan başka bir din isterse, Allah bunu ondan kabul etmeyecektir. Ve o, ahirette ateşe girerek hüsrana uğrayanlardan olacaktır.
Và những ai tìm lấy một tôn giáo nào khác ngoài tôn giáo đã được Allah hài lòng - đó là tôn giáo Islam - thì tôn giáo đó không được Allah chấp nhận. Ở Đời Sau, họ sẽ là những kẻ thua thiệt vì phải bị đày vào Hỏa Ngục.
Ko bude tražio neku drugu vjeru mimo islama kojim je Allah zadovoljan, Allah je neće prihvatiti od njega, i takav će na ahiretu biti pravi gubitnik, jer će biti stanovnik Vatre.
Whoever seeks a path other than that which Allah has endorsed – the path of surrendering (Islam) – it will not be accepted from them by Allah. They will be of those who have lost their souls by entering the fire of Hell.
A quien profese una religión diferente a la que descendió Al-lah, es decir el Islam, Al-lah no lo aceptará, y en el Más Allá será del grupo que perderá su alma al entrar al Infierno.
Bagaimana mungkin Allah menunjukkan jalan iman kepadaNya dan kepada Rasul-Nya bagi orang-orang yang ingkar setelah mereka beriman kepada Allah dan bersaksi bahwa apa yang dibawa oleh Rasulullah Muhammad -ṣallallāhu 'alaihi wa sallam- adalah hak, dan telah datang kepada mereka bukti-bukti nyata yang menunjukkan kebenaran hal itu?! Allah tidak akan menunjukkan jalan iman kepadaNya bagi orang-orang zalim yang sengaja memilih jalan yang sesat daripada jalan yang benar.
¿Cómo habría Al-lah de facilitarles la fe en Él y en Su Mensajero a personas que descreyeron luego de haber creído en Al-lah, atestiguaron que el mensaje que traía el mensajero Mujámmad r era verdad, y recibieron las pruebas evidentes de ello? Al-lah no facilita las cosas a las personas injustas que prefieren el extravío a la guía.
Commentary
The removal of a doubt:
On a superficial view of the verse كَيْفَ يَهْدِي اللَّـهُ : 'How shall Allah give guidance...' (86), there emerges a doubt that whoever turns an apostate receives no guidance afterwards, although, the fact is contrary to this. There are many who, after having become apostates, re-embrace the faith and become recipients of guidance.
The answer is that the withholding of guidance mentioned here is in accordance with common usage. For instance, some criminal when punished by a certain ruler may say, 'I have been given a special treatment by the ruler with his own hands.' And in answer to him, it is said: 'Why are we going to give a special treatment to such a criminal?' That is, there is just no special treatment called for in this case, while it does not mean that such a person cannot, in any way, become deserving of special treatment even if he behaved well. (Bayern a1-Qur'an)
Comment faciliterait-Il de croire en Lui et en Son Messager à des gens qui mécrurent après avoir cru en Allah, après avoir attesté que ce que leur apporta le Messager Muħammad est vérité et après que les preuves évidentes de cette vérité leur aient été fournies ?
Allah ne facilite pas leurs affaires aux gens injustes qui préfèrent l’égarement à la guidée.
Papaanong magtutuon si Allāh sa pananampalataya sa Kanya at sa Sugo Niya sa mga taong tumangging sumampalataya matapos ng pananampalataya nila kay Allāh at pagsaksi nila na ang inihatid ng Sugong si Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – ay totoo at dumating sa kanila ang mga patotoong maliwanag sa katumpakan niyon? Si Allāh ay hindi nagtutuon sa pananampalataya sa Kanya sa mga taong tagalabag sa katarungan, na mga pumili sa pagkaligaw sa halip ng patnubay.
Kako da Allah uputi ljude koji su vjerovali a zatim uznevjerovali u Allaha i objavu sa kojom je došao Muhammed, sallallahu alejhi ve sellem, a došli su im jasni dokazi istinitosti njegove objave? Allah u vjeru ne upućuje nepravednike, koji sami biraju zabludu umjesto upute.
Làm sao Allah lại phù hộ đến với đức tin Iman nơi Ngài và Thiên Sứ của Ngài đối với đám người đã phủ nhận đức tin sau khi đã tin nơi Ngài cũng như sau khi đã nhận biết rõ sứ mạng của Muhammad là sự thật, đồng thời Y đã chứng minh sự thật về sứ mạng của mình?! Allah không bao giờ phù hộ đến với đức tin Iman đối với đám người sai quấy đã chọn lấy sự lầm lạc thay vì chọn Chỉ Đạo.
How shall Allah grant faith in Him and in His messengers to a people who disbelieved after having faith in Allah and witnessing that what the Prophet Muhammad (peace be upon him) brought was the truth, and after clear proofs of the truth of this have come to them? Allah does not grant faith in Him to a people who are wrongdoers and who choose error instead of guidance.
"Bagaimana Allah akan menunjuki suatu kaum yang kafir sesudah mereka beriman, serta mereka telah mengakui bahwa Rasul itu (Muhammad) benar-benar rasul, dan keterangan-keterangan pun telah datang kepada mereka? Allah tidak menunjuki orang-orang yang zhalim. Mereka itu, balasannya ialah bahwasanya laknat Allah ditimpakan kepada mereka, (demikian pula) laknat para malaikat dan manusia seluruhnya. Mereka kekal di dalam-nya, tidak diringankan siksa dari mereka, dan tidak (pula) mereka ditangguhkan. Kecuali orang-orang yang taubat, sesudah (kafir) itu dan mengadakan perbaikan. Karena sesungguhnya Allah Maha Pengampun lagi Maha Penyayang. Sesungguhnya orang-orang yang kafir sesudah beriman, kemudian bertambah kekafirannya, sekali-kali tidak akan diterima taubat-nya; dan mereka itulah orang-orang yang sesat. Sesungguhnya orang-orang yang kafir dan mati sedang mereka tetap dalam kekafirannya, maka tidaklah akan diterima dari seseorang di antara mereka emas sepenuh bumi, walaupun dia menebus dirinya dengan emas (yang sebanyak) itu. Bagi mereka itulah siksa yang pedih dan sekali-kali mereka tidak memperoleh penolong." (Ali Imran: 86-91).
(86-87) Maksudnya, bahwa sangatlah tidak mungkin Allah memberikan petunjukNya kepada suatu kaum yang telah menge-nal keimanan, lalu masuk ke dalamnya dan bersaksi bahwasanya Rasul itu adalah haq kemudian mereka keluar kembali kepada kondisi mereka dahulu, berbalik dan berkhianat; karena mereka telah mengetahui kebenaran lalu mereka menolaknya. Dan karena kondisi seperti itulah yang menyebabkan Allah menghukum me-reka dengan terjerembab kembali dan terbaliknya hati mereka se-bagai suatu balasan buat mereka, di mana mereka telah mengetahui kebenaran namun meninggalkannya, dan kebatilan namun lebih memilihnya, hingga Allah memalingkannya kepada apa yang dia sendiri memalingkan dirinya kepadanya.
Mereka itulah yang mana, ﴾ عَلَيۡهِمۡ لَعۡنَةَ ٱللَّهِ وَٱلۡمَلَٰٓئِكَةِ وَٱلنَّاسِ أَجۡمَعِينَ ﴿ "laknat Allah ditimpakan kepada mereka, (demikian pula) laknat para malaikat dan manusia seluruhnya." Mereka kekal dalam laknat dan azab tersebut. ﴾ لَا يُخَفَّفُ عَنۡهُمُ ٱلۡعَذَابُ وَلَا هُمۡ يُنظَرُونَ ﴿ "Tidak diringankan siksa dari mereka, dan tidak (pula) mereka ditangguhkan," karena telah datang ketentuan Allah, karena Allah telah memanjangkan usia mereka di mana mereka mengingat apa yang harus diingat dan telah da-tang kepada mereka seorang pemberi peringatan.
(89-91) Kemudian Allah تعالى membuat pengecualian dari ancaman tersebut, yaitu orang-orang yang bertaubat dari kekufur-an dan dosa-dosa mereka lalu mereka memperbaiki kekurangan-kekurangan mereka itu; maka Allah تعالى mengampuni mereka dari apa yang telah mereka lakukan dan memaafkan mereka dari segala hal yang telah lalu. Akan tetapi bagi mereka yang kufur dan tetap memilih kekufuran lalu kekufuran bertambah hingga ia meninggal dalam kekufurannya tersebut, maka mereka itulah orang-orang yang tersesat dari jalan petunjuk dan mereka menempuh jalan kesengsaraan, dan dengan demikian mereka telah berhak menda-patkan siksaan yang pedih, dan mereka tidak memiliki penolong dari siksaan Allah walaupun mereka mengerahkan segala isi bumi berupa emas agar dapat menebus diri mereka darinya itu, tidak akan berguna bagi mereka sama sekali. Kepada Allah kita berlin-dung dari kekufuran dan segala macam bentuknya.
Allah'a iman edip, resul Muhammed -sallallahu aleyhi ve sellem-'in getirdiklerinin hak olduğuna şehadet ettikten ve kendilerine bunların doğru olduğuna delalet eden açık belgeler geldikten sonra Allah, kâfir olan bir kavmi nasıl Allah'a ve resulüne iman etmede muvaffak kılsın! Allah hidayete karşılık sapıklığı tercih eden zalim bir topluluğu iman etmeye muvaffak kılmaz.
Allah Does Not Guide People Who Disbelieve After they Believed, Unless They Repent
Ibn Jarir recorded that Ibn `Abbas said, "A man from the Ansar embraced Islam, but later reverted and joined the polytheists. He later on became sorry and sent his people to, `Ask the Messenger of Allah ﷺ for me, if I can repent.' Then,
كَيْفَ يَهْدِى اللَّهُ قَوْمًا كَفَرُواْ بَعْدَ إِيمَـنِهِمْ
(How shall Allah guide a people who disbelieved after their belief) until,
فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
(Verily, Allah is Oft-Forgiving, Most Merciful.) was revealed and his people sent word to him and he re-embraced Islam."
This is the wording recorded by An-Nasa'i, Al-Hakim and Ibn Hibban. Al-Hakim said, "Its chain is Sahih and they did not record it."
Allah's statement,
كَيْفَ يَهْدِى اللَّهُ قَوْمًا كَفَرُواْ بَعْدَ إِيمَـنِهِمْ وَشَهِدُواْ أَنَّ الرَّسُولَ حَقٌّ وَجَآءَهُمُ الْبَيِّنَـتُ
(How shall Allah guide a people who disbelieved after their belief and after they bore witness that the Messenger is true and after clear proofs came to them)
means, the proofs and evidences were established, testifying to the truth of what the Messenger was sent with. The truth was thus explained to them, but they reverted to the darkness of polytheism. Therefore, how can such people deserve guidance after they willingly leapt into utter blindness This is why Allah said,
وَاللَّهُ لاَ يَهْدِى الْقَوْمَ الظَّـلِمِينَ
(And Allah guides not the people who are wrongdoers.)
He then said,
أُوْلَـئِكَ جَزَآؤُهُمْ أَنَّ عَلَيْهِمْ لَعْنَةَ اللَّهِ وَالْمَلَـئِكَةِ وَالنَّاسِ أَجْمَعِينَ
(They are those whose recompense is that on them (rests) the curse of Allah, of the angels and of all mankind.)
Allah curses them and His creation also curses them.
خَـلِدِينَ فِيهَآ
(They will abide therein) in the curse,
لاَ يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلاَ هُمْ يُنظَرُونَ
(Neither will their torment be lightened nor will it be delayed or postponed.) for, the torment will not be lessened, not even for an hour. After that, Allah said,
إِلاَّ الَّذِينَ تَابُواْ مِن بَعْدِ ذَلِكَ وَأَصْلَحُواْ فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
(Except for those who repent after that and do righteous deeds. Verily, Allah is Oft-Forgiving, Most Merciful.)
This Ayah indicates Allah's kindness, graciousness, compassion, mercy and favor on His creatures when they repent to Him, for He forgives them in this case.
86- Peygamberin hak olduğuna şehadet edip de kendilerine apaçık deliller gelmiş iken imanlarından sonra küfre giren bir topluluğa Allah nasıl hidâyet versin ki? Allah zalimler topluluğuna hidâyet vermez.
87- İşte böylelerinin cezası; Allah’ın, meleklerin ve bütün insanların lanetinin üzerlerine olmasıdır.
88- Onlar onun içinde ebediyyen kalacaklardır. Onların ne azabı hafifletilir ve ne de onlara süre tanınır.
89- Ancak bundan sonra tevbe edenler ve ıslâh edenler müstesnâdır. Çünkü Allah çok bağışlayıcıdır, pek merhametlidir.
90- Şüphesiz imanlarından sonra kâfir olan, sonra küfürlerini daha da artıranların tevbeleri asla kabul edilmez. İşte onlar sapmış olanların tâ kendileridir.
91- Şüphesiz küfre girip de kâfir olarak ölenler, yeryüzü dolusu altını fidye olarak verseler bile hiçbirinden asla kabul edilmez. İşte onlar için acıklı bir azap vardır, onların hiçbir yardımcıları da yoktur.
86-88. İmanı öğrenen, imana giren, peygamberin hak olduğuna şahitlik eden, bütün bunlardan sonra imanlarını bozarak, arkalarını dönerek ökçeleri üzere gerisin geri dönen bir topluluğa Allah’ın hidâyet vermesi çok mu çok uzaktır! Çünkü bunlar hakkı öğrenmişler ve reddetmişlerdir. Diğer taraftan bu durum ve nitelikte olan kimseleri hiç şüphesiz Yüce Allah, ceza olmak üzere kalplerini tersyüz etmek ve baş aşağı çevirmekle cezalandırır. Çünkü böyle bir kimse hakkı bilmiş ve terk etmiş, batılı tercih etmiştir. Allah da onu kendisine yöneldiği şeye yönlendirmiştir. “Allah’ın, meleklerin ve bütün insanların laneti” böyle kimselerin üzerindedir ve onlar lanet ve azapta ebediyen kalacaklardır. “Onların ne azabı hafifletilir ne de onlara süre tanınır.” Allah’ın emri gelecek olursa onlara mühlet verilmez. Çünkü Yüce Allah öğüt alacak kimsenin öğüt alacağı kadar bir süre onlara ömür vermişti. Üstelik uyarıcı peygamber de gelmiştir onlara.
89-91. Diğer taraftan Yüce Allah, küfür ve günahlarından tevbe edip kusurlarını ıslah eden kimseleri bu tehditten istisna etmektedir. Allah, onların işledikleri günahları bağışlayacak ve geçmişteki hatalarını affedecektir.
Ancak kâfir olup da küfrü üzere ısrar eden, ölünceye kadar da küfrünü artırmaktan başka bir şey yapmayanlar ise hidâyet yolundan sapmış ve bedbahtlık yolunu izlemiş kimselerdir. Böylece onlar bu acı verici azabı hak etmişlerdir. Allah’ın azabına karşı kimse onlara yardım edemeyecektir. Hatta fidye verip kurtulmak kastı ile yeryüzü dolusu kadar altını harcamaya kalkışsalar bile bunun onlara faydası olmayacaktır. Küfürden ve küfrün şubelerinden Allah’a sığınırız.
Come può Allāh guidare un popolo che non crede alla Sua fede, dopo aver rinnegato Allāh, mentre testimoniarono che ciò che giunse loro da parte di Muħammed, pace e benedizione di Allāh su di lui, è verità? Giunsero loro le evidenze della veridicità di ciò; e Allāh non indirizza verso la Sua fede un popolo trasgressore, coloro che preferirono la perdizione alla Retta Via.
Tunay na ang ganti sa mga tagalabag sa katarungan na iyon, na mga pumili sa kabulaanan, ay na sa kanila ang sumpa ni Allāh, ng mga anghel, at ng mga tao nang magkakasama sapagkat sila ay mga ilalayo sa awa ni Allāh, mga itataboy,
The reward of those wrongdoers who choose falsehood is the condemnation of Allah and the angels and the people all together; and they are excluded and removed from the mercy of Allah.
In verità la ricompensa che spetta agli ingiusti, coloro che preferirono la perdizione, è la maledizione di Allāh, degli Angeli e di tutti i popoli. Essi sono stati allontanati ed espulsi dalla misericordia di Allāh.
Batılı tercih eden o zalimlerin cezası, Allah'ın meleklerin ve bütün insanların lanetinin onların üzerine olmasıdır. Onlar, Allah'ın rahmetinden uzaklaştırılmışlar, kovulmuşlardır.
Quả thật, phần thưởng dành cho đám người sai quấy đã chọn lấy lầm lạc là sẽ bị Allah, các Thiên Thần và tất cả loài người nguyền rủa, họ sẽ bị Allah xua đuổi khỏi lòng thương xót của Ngài.
Kazna takvim nepravednicima, koji odabraše zabludu, jest da se na njih spusti prokletstvo Allaha Uzvišenog, meleka i svih ljudi. Oni su udaljeni i otjerani od Allahove milosti.
La retribución para estos injustos que eligieron seguir lo falso es que la maldición de Al-lah, los ángeles y todas las personas, se abatirá sobre ellos. Serán apartados y expulsados de la misericordia de Al-lah.
La rétribution de ces injustes qui choisirent de suivre le faux est que la malédiction d’Allah, des anges et de tous les gens s’abattra sur eux.
Ils seront ainsi éloignés et chassés de la miséricorde d’Allah.
Sesungguhnya balasan bagi orang-orang zalim yang memilih kebatilan itu ialah mereka akan dilaknat oleh Allah, para malaikat dan seluruh manusia sehingga mereka semua dijauhkan dari rahmat Allah dan terusir darinya.
Onlar cehennemde ebedî olarak kalırlar. Artık onlardan cehennem azabı hafifletilmez ve onlara mazeret sunmaları ve tövbe etmeleri için de mühlet verilmez.
Chúng sẽ mãi mãi cư ngụ trong Hỏa Ngục không bao giờ được trở ra, chúng sẽ không được giảm nhẹ, không được trì hoãn chờ đợi để sám hối cũng như biện minh.
Vječno će biti u Vatri, neće iz nje izaći niti će im se patnja umanjiti, niti će im biti dat dodatni rok da se pokaju.
bilang mga mananatili sa Apoy; hindi sila makalalabas doon. Hindi pagagaanin sa kanila ang pagdurusa roon ni sila ay ipagpapaliban upang magbalik-loob sila at makapagdahilan sila.
Resteranno per sempre nel Fuoco, senza uscirne, e non verrà loro alleviata la pena, e non potranno uscirne per pentirsi e implorare perdono.
These disbelievers will live eternally in the fire of Hell, never to leave! Their suffering will not be lightened and they will not be given more time to repent and ask for forgiveness.
Ils resteront éternellement en Enfer sans en sortir. Leur châtiment ne sera pas allégé et on ne leur accordera pas de délai supplémentaire afin qu’ils se repentent et s’excusent.
Permanecerán eternamente en el Infierno sin poder escapar. Su castigo no será aligerado, y no se les concederá ningún plazo suplementario para permitirles arrepentirse y disculparse.
Mereka kekal di dalam neraka, tidak akan keluar darinya, dan tidak akan diringankan siksanya, serta mereka tidak akan diberi tenggang waktu untuk bertobat maupun memohon ampunan.
Serán exceptuados aquellos que regresen a Al-lah luego de haber descreído y comportarse injustamente, y realicen buenas obras en esta vida. Al-lah perdona a aquellos de Sus siervos que se arrepienten y se muestra misericordioso con ellos.
Kecuali orang-orang yang bertobat kepada Allah setelah kekafiran dan kezaliman mereka dan memperbaiki amal perbuatan mereka karena sesungguhnya Allah Maha Pengampun lagi Maha Pengasih terhadap hamba-hamba-Nya yang bertobat.
Il est fait exception de ceux qui retournent à Allah après leur mécréance et leur injustice et accomplissent des œuvres meilleures.
Allah pardonne en effet à ceux de Ses serviteurs qui se repentent et se montre miséricordieux avec eux.
Ancak küfürlerinden ve zulümlerinden sonra Allah'a dönenler ve amellerini düzeltenler var ya, işte onlar müstesnadır. Muhakkak ki Allah, kullarından tövbe eden kimseleri bağışlar ve onlara merhamet eder.
Maliban sa mga bumalik kay Allāh matapos ng kawalang-pananampalataya nila at kawalang-katarungan nila at nagsaayos sa gawain nila sapagkat tunay na si Allāh ay Mapagpatawad sa sinumang nagbalik-loob kabilang sa mga lingkod Niya, Maawain sa kanila.
Osim onih koji se povrate Allahu nakon nevjerstva i zuluma, i koji poprave svoja djela. Allah puno prašta onima koji se kaju, i milostiv je prema Njima.
Tranne coloro che sono tornati ad Allāh dopo la miscredenza e l'ingiustizia, e che hanno migliorato le loro azioni: In verità Allāh è Perdonatore nei confronti dei Suoi sudditi pentiti, misericordioso con loro.
Ngoại trừ những ai kịp thời sám hối sau khi đã phủ nhận đức tin và họ nỗ lực hành đạo chuộc lại tội lỗi đã phạm thì chắc sẽ được Allah tha thứ và thu nạp vào cùng đám nô lệ của Ngài, những người mà Ngài luôn nhân từ với họ.
This punishment is for everyone except those who repent to Allah, asking for forgiveness, after their disbelief and disobedience, and correct what they have done. Truly, Allah is Forgiving and Compassionate to those who repent to Him.
Tunay na ang mga tumangging sumampalataya matapos ng pagsampalataya nila at nagpatuloy sa kawalang-pananampalataya nila hanggang sa natanaw nila ang kamatayan, hindi tatanggapin mula sa kanila ang pagbabalik-loob sa sandali ng pagdating ng kamatayan dahil sa pagkawala ng oras nito. Ang mga iyon ay ang mga naliligaw palayo sa landasing tuwid na nagpaparating tungo kay Allāh – pagkataas-taas Siya.
Those who disbelieve after having faith, and stick to this disbelief until they die, then repenting to Allah and asking for forgiveness at the time of death, will not have this accepted from them, as the time for acceptance would have expired. They are those who have lost their way from the straight path which leads to Allah.
In verità, quanto a coloro che sono caduti nella miscredenza dopo la fede, e hanno perseverato su di essa fino all’agonia, il loro pentimento non verrà accettato, poiché sarà ormai tardi. Costoro sono quelli che hanno perduto la Retta Via che porta ad Allāh l'Altissimo.
Quả thật, những ai vô đức tin sau khi đã tin tưởng và ngoan cố trên tình trạng vô đức tin đó cho đến chết thì sự hối cải trong lúc hấp hối sẽ không được chấp nhận vì đã hết thời gian sám hối, và đó là những kẻ đã đi lệch khỏi con đường ngay chính dẫn đến Allah.
Onima koji uznevjeruju nakon vjerovanja i ustraju na svom nevjerstvu do smrti, Allah neće prihvatiti pokajanje kad im smrt dođe, jer je tada prekasno. Takvi su skrenuli sa Pravog puta, koji vodi Allahu Uzvišenom.
En cuanto a aquellos que reniegan del Islam después de haber creído y persisten en la incredulidad hasta su muerte, su arrepentimiento no será aceptado durante su agonía ya que habrá llegado demasiado tarde. Estos se han desviado del camino recto que conduce a Al-lah.
Neither Repentance of the Disbeliever Upon Death, Nor His Ransoming Himself on the Day of Resurrection Shall be Accepted
Allah threatens and warns those who revert to disbelief after they believed and who thereafter insist on disbelief until death. He states that in this case, no repentance shall be accepted from them upon their death. Similarly, Allah said,
وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَـتِ حَتَّى إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ
(And of no effect is the repentance of those who continue to do evil deeds until death faces one of them) 4:18.
This is why Allah said,
لَّن تُقْبَلَ تَوْبَتُهُمْ وَأُوْلَـئِكَ هُمُ الضَّآلُّونَ
(never will their repentance be accepted. And they are those who went astray.) to those who abandon the path of truth for the path of wickedness. Al-Hafiz Abu Bakr Al-Bazzar recorded that Ibn `Abbas said that some people embraced Islam, reverted to disbelief, became Muslims again, then reverted from Islam. They sent their people inquiring about this matter and they asked the Messenger of Allah . On that, this Ayah was revealed,
إِنَّ الَّذِينَ كَفَرُواْ بَعْدَ إِيمَـنِهِمْ ثُمَّ ازْدَادُواْ كُفْرًا لَّن تُقْبَلَ تَوْبَتُهُمْ
(Verily, those who disbelieved after their belief and then went on increasing in their disbelief never will their repentance be accepted). The chain of narration is satisfactory. Thereafter, 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.)
Those who die while disbelievers, shall have no good deed ever accepted from them, even if they spent the earth's fill of gold in what was perceived to be an act of obedience. The Prophet was asked about `Abdullah bin Jud`an, who used to be generous to guests, helpful to the indebted and who gave food (to the poor); will all that benefit him The Prophet said,
«لَا، إِنَّهُ لَمْ يَقُلْ يَوْمًا مِنَ الدَّهْرِ: رَبِّ اغْفِر لِي خَطِيئَتِي يَوْمَ الدِّين»
(No, for not even one day during his life did he pronounce, `O my Lord! Forgive my sins on the Day of Judgment.)
Similarly, if the disbeliever gave the earth's full of gold as ransom, it will not be accepted from him. Allah said,
وَلاَ يُقْبَلُ مِنْهَا عَدْلٌ وَلاَ تَنفَعُهَا شَفَـعَةٌ
(...nor shall compensation be accepted from him, nor shall intercession be of use to him,)2:123, and
لاَّ بَيْعٌ فِيهِ وَلاَ خِلَـلٌ
(...on which there will be neither mutual bargaining nor befriending.) 14:31, and,
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 thereby from the torment on the Day of Resurrection, it would never be accepted of them, and theirs would be a painful torment) 5:36.
This is why Allah said here,
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 if they offered it as a ransom).
The implication of this Ayah is that the disbeliever shall never avoid the torment of Allah, even if he spent the earth's fill of gold, or if he ransoms himself with the earth's fill of gold, - all of its mountains, hills, sand, dust, valleys, forests, land and sea.
Imam Ahmad recorded that Anas said that the Messenger of Allah said,
«يُؤْتَى بِالرَّجُلِ مِنْ أَهْلِ الْجَنَّةِ فَيَقُولُ لَهُ: يَا ابْنَ آدَمَ، كَيْفَ وَجَدْتَ مَنْزِلَكَ؟ فَيَقُولُ: أَيْ رَبِّ خَيْرَ مَنْزِلٍ، فَيَقُولُ: سَلْ وَتَمَنَّ، فَيَقُولُ: مَا أَسْأَلُ وَلَا أَتَمَنَّى إِلَّا أَنْ تَرُدَّنِي إِلَى الدُّنْيَا فَأُقْتَلَ فِي سَبِيلِكَ عَشْرَ مِرَارٍ، لِمَا يَرَى مِنْ فَضْلِ الشَّهَادَةِ، وَيُؤْتَى بِالرَّجُلِ مِنْ أَهْلِ النَّارِ فَيَقُولُ لَهُ: يَا ابْنَ آدَمَ، كَيْفَ وَجَدْتَ مَنْزِلَكَ؟ فَيَقُولُ: يَا رَبِّ شَرَّ مَنْزِلٍ، فَيَقُولُ لَهُ: تَفْتَدِي مِنِّي بِطِلَاعِ الْأَرْضِ ذَهَبًا؟ فَيَقُولُ: أَيْ رَبِّ نَعَمْ، فَيَقُولُ: كَذَبْتَ، قَدْ سَأَلْتُكَ أَقَلَّ مِنْ ذَلِكَ وَأَيْسَرَ فَلَمْ تَفْعَلْ، فَيُرَدُّ إِلَى النَّار»
(A man from among the people of Paradise will be brought and Allah will ask him, "O son of Adam! How did you find your dwelling" He will say, "O Lord, it is the best dwelling." Allah will say, "Ask and wish." The man will say, "I only ask and wish that You send me back to the world so that I am killed ten times in Your cause," because of the honor of martyrdom he would experience. A man from among the people of the Fire will be brought, and Allah will say to him, "O son of Adam! How do you find your dwelling" He will say, "It is the worst dwelling, O Lord." Allah will ask him, "Would you ransom yourself from Me with the earth's fill of gold" He will say, "Yes, O Lord." Allah will say, "You have lied. I asked you to do what is less and easier than that, but you did not do it," and he will be sent back to the Fire.)
This is why Allah said,
أُوْلَـئِكَ لَهُمْ عَذَابٌ أَلِيمٌ وَمَا لَهُمْ مِّن نَّـصِرِينَ
(For them is a painful torment and they will have no helpers.) for they shall not have anyone who will save them from the torment of Allah or rescue them from His painful punishment.
İman ettikten sonra kâfir olanlar ve ölünceye kadar da küfürlerini (inkârlarını) devam ettirenler var ya, (tevbe) vaktinin gitmesi/geçmesi sebebiyle onların ölüm anındaki tevbeleri asla kabul olunmaz. İşte Allah Teâlâ'ya ulaştıran dosdoğru yoldan sapanlar onlardır.
Quant à ceux qui mécroient après avoir cru et persistent dans la mécréance jusqu’à leur mort, leur repentir ne sera pas accepté lors de leur agonie car il interviendra trop tard.
Ceux-là se sont égarés du droit chemin qui mène vers Allah.
Sesungguhnya orang-orang yang kafir sesudah beriman dan larut dalam kekafirannya sampai mereka melihat kematian maka tobat mereka tidak akan diterima ketika maut datang menjemput karena kesempatannya sudah habis. Mereka itulah orang-orang yang tersesat dari jalan yang lurus menuju Allah -Ta'ālā-.
Not acknowledging any truth external to their community appears to be a bid to save their faith. But in actuality it destroys their faith. God’s true believer lives on God’s continuous inspiration, so that one who confines himself to self-worship and community-worship will be blocking all paths to God’s blessing entering into him. After being deprived of God’s inspiration, what will there be left with which to nurture his faith?
Sesungguhnya orang-orang yang kafir dan mati dalam kekafiran mereka maka tidak ada satu pun dari mereka yang akan diterima darinya emas seberat bumi, meskipun ia memberikannya untuk menebus dirinya dari jeratan neraka. Mereka itulah orang-orang yang akan mendapatkan azab yang pedih dan mereka tidak akan memiliki penolong yang dapat melindungi mereka dari azab di hari Kiamat.
Kâfir olup küfür üzere ölenler, cehennemden kurtulmak için yeryüzünü dolduracak kadar altını fidye olarak verse dahi onların hiçbirinden asla kabul edilmeyecektir. İşte acıklı azap onlar içindir. Kıyamet günü onlardan azabı savacak hiçbir yardımcıları da yoktur.
Oni koji ne vjeruju i umru na svom nevjerstvu neće se moći osloboditi od Vatre čak i kada bi udijelili zlata težine cijele Zemlje. Takve čeka bolna patnja i niko im neće pomoći na Sudnjem danu, niti od njih kaznu odagnati.
Quả thật, đối với những ai chết trên tình trạng vô đức tin, cho dù y có được cả một trái đất vàng để chuộc thân khỏi Hỏa Ngục thì vẫn không được chấp nhận. Đám người đó vào Ngày Phán Xét sẽ phải bị trừng phạt đau đớn, chúng sẽ không có một ai giúp đỡ thoát khỏi hình phạt đó cả.
In verità, i miscredenti che sono morti in tale condizione non avrebbero accettato neanche il peso della terra in oro, se glielo avessero offerto in cambio della salvezza dal Fuoco. Spetta loro una dolorosa punizione, e non avranno intercessore che li salvi dalla punizione, nel Giorno del Giudizio.
Tunay na ang mga tumangging sumampalataya at namatay sa kawalang-pananampalataya nila ay hindi tatanggapin mula sa isa sa kanila ang kasimbigat ng Mundo na ginto at kahit pa man magkaloob siya nito kapalit ng pagkaalpas niya mula sa Apoy. Ang mga iyon ay ang mga may ukol sa kanila na isang pagdurusang masakit at walang ukol sa kanila na anumang mga tagapag-adya sa Araw ng Pagbangon, na magsasanggalang sa kanila sa pagdurusa.
Those who disbelieve and die while in disbelief will not be able to ransom themselves from receiving the punishment of Allah, even were they to try and ransom themselves with the weight of the entire earth in gold. They will have a painful punishment, and they will have no helpers on the Day of Judgement to remove them from their suffering.
No se aceptará de parte de ninguno de aquellos que no creyeron y murieron siendo incrédulos, el ofrecimiento de una cantidad de oro equivalente al peso de la Tierra a cambio de la anulación de su castigo en el Infierno. Estos tendrán un castigo doloroso y no encontrarán socorro alguno el Día de la Resurrección que pueda alejar de ellos el suplicio.
Il ne sera accepté à aucun de ceux qui mécroient et meurent mécréants d’échanger une quantité d’or aussi énorme que le poids de la Terre contre l’annulation de leur châtiment en Enfer.
Ce sont ceux qui auront un châtiment douloureux et ils ne trouveront point de secoureur le Jour de la Résurrection afin d’éloigner d’eux le supplice
Creyentes, ustedes no alcanzarán la recompensa y el rango de las personas virtuosas hasta que den en caridad por Al-lah de los bienes que más amen. Cuando dan en caridad, no importa lo poco o mucho que entreguen, Al-lah conoce sus intenciones y sus obras y Él retribuirá a cada uno en proporción a sus obras.
Al-Birr is Spending from the Best of One's Wealth
In his Tafsir, Waki` reported, that `Amr bin Maymun said that
لَن تَنَالُواْ الْبِرَّ
(By no means shall you attain Al-Birr) is in reference to attaining Paradise.
Imam Ahmad reported that Anas bin Malik said, "Abu Talhah had more property than any other among the Ansar in Al-Madinah, and the most beloved of his property to him was Bayruha' garden, which was in front of the (Messenger's) Masjid. Sometimes, Allah's Messenger ﷺ used to go to the garden and drink its fresh water." Anas added, "When these verses were revealed,
لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ
(By no means shall you attain Al-Birr unless You spend of that which you love,)
Abu Talhah said, `O Allah's Messenger! Allah says,
لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ
(By no means shall you attain Al-Birr, unless you spend of that which you love;) No doubt, Bayruha' garden is the most beloved of all my property to me. So I want to give it in charity in Allah's cause, and I expect its reward and compensation from Allah. O Allah's Messenger! Spend it where Allah makes you think is feasible. ' On that, Allah's Messenger ﷺ said,
«بَخٍ بَخٍ، ذَاكَ مَالٌ رَابِحٌ، ذَاكَ مَالٌ رَابِحٌ، وَقَدْ سَمِعْتُ، وَأَنَا أَرَى أَنْ تَجْعَلَهَا فِي الْأَقْرَبِين»
(Well-done! It is profitable property, it is profitable property. I have heard what you have said, and I think it would be proper if you gave it to your kith and kin.)
Abu Talhah said, `I will do so, O Allah's Messenger.' Then Abu Talhah distributed that garden among his relatives and cousins."
This Hadith was recorded in the Two Sahihs. They also recorded that `Umar said, "O Messenger of Allah! I never gained possession of a piece of property more precious to me than my share in Khaybar. Therefore, what do you command me to do with it" The Prophet said,
«حَبِّسِ الْأَصْلَ وَسَبِّلِ الثَّمَرَة»
(Retain the land to give its fruits in Allah's cause.)
Ô croyants, vous ne mériterez pas la récompense et le rang des gens vertueux tant que vous ne dépenserez pas pour Allah une partie des biens que vous aimez. Vous ne dépensez rien de minime ou de conséquent sans qu’Allah ne connaisse vos intentions et vos œuvres et Il rétribuera chacun en proportion de ses agissements.
-Ey Müminler!- Sevdiğiniz mallarınızdan Allah yolunda infak etmedikçe iyilik ehlinin sevabına ve makamına ulaşamazsınız. İster az, ister çok ne infak etmiş iseniz muhakkak ki Allah, niyet ve amellerinizi bilir. Herkesin ameline göre karşılığını verir.
Kalian -wahai orang-orang mukmin- tidak akan mendapatkan pahala dan kedudukan orang-orang yang baik, sebelum kalian menginfakkan sebagian harta yang kalian cintai di jalan Allah. Apa pun yang kalian infakkan, sedikit maupun banyak, sesungguhnya Allah Maha Mengetahui niat dan amal perbuatan kalian dan Dia akan membalas setiap orang sesuai dengan amalnya masing-masing.
Sequence of Verses
In the previous verse (91), it was said that charity from disbelievers and deniers was not acceptable with Allah. In this verse, believers have been told about acceptable charity and the etiquette governing it.
Commentary
Let us first understand what بِرّ. : birr means and what it really signifies so that the whole sense of the verse becomes clear in our minds.
The literal and real meaning of the word birr is the perfect fulfillment of someone's rights. It is also used in the sense of charity, performance of good deeds and nice conduct. The word: barr and barr بار is used for a person who fulfills, fully and totally, all rights due on him. The expression وَبَرًّا بِوَالِدَتِي (good to my mother - 19:32) and وَبَرًّا بِوَالِدَيْهِ (good to his father and mother - 19:14) has been used in the Qur'an in this very sense. It has been used there as a personal attribute of prophets who fulfilled the rights of their parents fully and perfectly.
Theplural form of this very word برّ : barr is ابرار : abrar which has been used frequently in the Qur'an. It has been said:
إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِن كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا ﴿5﴾
Surely the righteous shall drink of a cup the mixture of which is camphor - 76:5.
Again at another place it is said:
إِنَّ الْأَبْرَارَ لَفِي نَعِيمٍ ﴿22﴾ عَلَى الْأَرَائِكِ يَنظُرُونَ ﴿23﴾
Surely the righteous shall be in bliss, upon furnished thrones
gazing 83:22, 23.
Yet again there is:
وَإِنَّ الْفُجَّارَ لَفِي جَحِيمٍ ﴿14﴾
And surely, the sinners shall be in hell ablaze - 82:14.
The last verse above also tells us that the antonym of بِرّ :birr is فجور :fujur (disobedience, sinfulness).
In al-Adab al-Mufrad of Imam al- Bukhari (رح) and in Ibn Majah and Musnad of Ahmad, it has been reported from Sayydna Abu Bakr ؓ that the Holy Prophet ﷺ said: 'Stick to speaking the truth because truth is a companion of بِرّ : birr (righteousness) and both these are in Paradise; and abstain from lying because that is a companion of fujur (sin) and both these are in Hell.'
The verse 177 of Surah al-Baqarah (2) says:
لَّيْسَ الْبِرَّ أَن تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَـٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ Righteousness is not that you turn your faces to the East and the West; but righteousness is that one believes in Allah and the last Day... 2:177.
After giving a list of good deeds in this verse, all of them have been classed as بِرّ birr (righteousness). The subject verse also tells us that, of the wide range of righteous deeds, the most preferred form of righteousness is to spend the most cherished things in the way of Allah. The verse further tells us 'you can never claim to have righteousness unless you spend out of what you hold dear.' Thus the meaning is that the perfect fulfillment of the rights of Allah Almighty and a total - self-unburdening from it cannot come to pass unless we spend in the way of Allah what we hold dear to our hearts. This very perfect fulfillment of due rights has also been translated as 'perfect good' or 'excellence in doing good' or 'the great merit'. To sum up, the sense here is that entering the ranks of the 'abrar' (the righteous) depends on sacrificing in the way of Allah that which one holds dear.
The enthusiastic obedience of ha-bah
The noble Companions ؓ ، who were the first addressees of the Qur'anic injunctions and the direct disciples of the Holy Prophet ﷺ really loved to carry out the injunctions of the Qur'an in letter and spirit. When this verse was revealed, each one of them surveyed as to what they loved most out of what they had. Consequently, requests started coming before the Holy Prophet ﷺ that these be spent in the way of Allah. Sayyidna Abu Talhah ؓ was the richest person among the انصار Ansar (the helping residents) of Madinah. He was the owner of a fruit farm located right across the mosque of the Holy Prophet ﷺ . It had a well called بیر حاء Bi'r Ha'. Now, in place of this farm, there is, in front of Bab al-Majidi, a building known as Istifa Manzil where pilgrims to Madinah stay. But, in a corner north-east from it, this Bi'r Ha' still exhists by the same name.l The Holy Prophet ﷺ used to visit this farm once in a while and drink water drawn from Bi'r Ha'. He liked the water from this well. This farm belonging to Sayyidna Talhah ؓ was very precious, fertile, and the dearest of all that he owned. After the revelation of this verse, he presented himself before the Holy Prophet ﷺ and said: 'I hold Bi'r Ha' the dearest of all that I own. I wish to 'spend' it in the way of Allah. I request you to use it for whatever purpose you like.' He ﷺ said: 'That farm is a high-yield property. I think it is appropriate that you distribute it among your kith and kin.' Sayyidna Abu Talhah ؓ ، accepting the suggestion made by the Holy Prophet ﷺ distributed it among his relatives and cousins (al-Bukhri and Muslim). This hadith also tells us that charity is not restricted to spending on the poor and the needy, but it is equally charitable and meritorious to give it to one's own family and relatives.
1. This building and.well have now been demolished due to the extension of the Mosque. (Translator)
Sayyidna Zayd ibn Haritha ؓ came with a horse and said that he loved it more than anything else he owned and that he wanted to 'spend' it in the way of Allah. The Holy Prophet ﷺ accepted it. But, after having taken it from him, he gave it to his son Sayyidna Usamah ؓ . Zayd ibn Haritha was somewhat disappointed about that thinking that his charity has found its way back into his own home. But, the Holy Prophet ﷺ comforted him by saying: 'Allah Almighty has accepted this charity of yours'. (Tafsir Mazhari vide Ibn Jarir, and others)
Sayyidna ` Umar ؓ also, had a bond-maid he liked most. He freed her for the sake of Allah.
Similarly, Sayyidna ` Abdullah ibn ` Umar ؓ had a bond-maid he loved. He freed her in the name of Allah.
In short, the gist of the verse under reference is that the complete fulfillment of the rights of Allah, the perfect good and excellence in doing good can be achieved only when a person spends something out of his dearest belongings in the way of Allah. Worthy of our attention and retention are some of the following aspects highlighted in this verse:
The word birr in this verses is inclusive of all charity, obligatory, or voluntary:
1. First of all, this verse motivates spending in the way of Allah. Some commentators take this to mean obligatory charity such as zakah while others take this to be voluntary (Nafl: supererogatory) charity. But, according to a consensus of respected researchers in the field, it has been established that its sense is general and includes both obligatory and voluntary charities. Then there are the recorded actions of the noble Companions, as cited above, which bear witness that these charitable initiatives taken by them were voluntary.
Therefore, the sense of the verse is that you give in the way of Allah whatever it may be, the obligatory zakah or the voluntary charity, but that perfect excellence and merit will blossom out from them only-when you spend in the way of Allah what you like and love. Not, that you pick out the spare, the useless or worthless things as if you were trying to get rid of the burden of charity and as if it was some sort of punitive_ tax on you. This subject has been taken up more clearly in an-other verse of the Qur'an which is as follows:
يَا أَيُّهَا الَّذِينَ آمَنُوا أَنفِقُوا مِن طَيِّبَاتِ مَا كَسَبْتُمْ وَمِمَّا أَخْرَجْنَا لَكُم مِّنَ الْأَرْضِ ۖ وَلَا تَيَمَّمُوا الْخَبِيثَ مِنْهُ تُنفِقُونَ وَلَسْتُم بِآخِذِيهِ إِلَّا أَن تُغْمِضُوا فِيهِ
0 those who believe, spend of the the good things you have earned and of what We have brought forth for you from the earth and do not opt for a bad thing spending only from there while you are not going to accept it at all unless you close your eyes to it... - 2:267.
So, the outcome is that picking out the bad and the useless to give in charity is unacceptable; contrary to that is the acceptable charity which earns full merit and which is nothing but what is spent out of one's dear belongings.
Moderation in charity:
2. The second ruling comes out of the hint made in the word t:,. (from what) in the verse. That is, the purpose is not to spend away everything one likes and loves en masse in the way of Allah. Instead, the purpose is to spend whatever has to be spent from the good things. Spending in this way will bring the full reward of charity.
In charity, what counts is sincerity:
3. The third ruling is that spending the cherished is not tied to spending something of high value. Instead, by spending what one likes and holds dear, no matter how small it may be in quantity or cost, one would still become deserving of this 'birr' or righteousness. Hasan al-Basri (رح) says, 'Whoever spends sincerely for the good pleasure of Allah, even if that be a single date-fruit alone, that too is good enough to make one deserving of the great merit and perfect righteousness promised in the verse.'
Alternative for those who have nothing to spend:
4. On the outside, it appears from the verse that poor people who do not have much to spend will remain deprived of the great good and righteousness mentioned here. It is because it has been said in the verse that this great good cannot be achieved without spending one's cherished belonging while the poor and the needy just do not have anything through which they could reach the station of righteousness. But, a little deliberation would show that the verse does not mean that those who wish to have the great good and the great merit cannot achieve that by any means other than that of spending out of their cherished possessions. Contrary to that, the fact is that this great good can be achieved by some other means as well, such as, ` Ibadah, Dhikr, Tilawah of the Qur'an and abundance of nawafil. Therefore, the poor and the needy can also become the recipients of this great good through other means as it has been clearly explained in Hadith narrations.
What is meant by things you love?
5. This is the fifth question. Another verse of the Qur'an tells us that something liked and loved means that the thing is working for him and that he needs it, not that it be spare and useless. The Holy Qur'an says: وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ مِسْكِينًا 'which means that "the favoured servants of Allah feed the poor although they need it themselves." (76:08) Similarly, in yet another verse, this subject has been further clarified as follows: وَيُؤْثِرُونَ عَلَىٰ أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ They (the favoured servants of Allah) prefer others over their ownselves even though they themselves are in need. (59:09)
Spending the extra and the spare too is not devoid of merit:
6. The sixth ruling given in this verse is that entry into the fold of perfect good, great merit and ranks of the righteous depends on spending one's cherished possessions in the way of Allah. But, it does not necessarily follow that there is just no merit in store for one who does spend out of what is extra to his needs. On the contrary, as it is said towards the end of the verse:`) وَمَا تُنفِقُوا مِنْ خَيْرٍ فَإِنَّ اللَّـهَ بِهِ عَلِيمٌ that is, And whatsoever you spend, Allah is fully aware of it,' the sense of the text in the verse is that while the achievement of the perfect good and entry into the ranks of the righteous, no doubt, depends on spending cherished possessions specially; however, no charity is devoid of merit irrespective of whether one spends the cherished or the extra. But, what is certainly undesirable and prohibited is getting into the habit of always picking out the extra and the bad to spend in the way of Allah. But, a person who not only spends good things he likes in charity but also gives away things which are extra to his needs; e.g., left-over food or used clothing, defective utensils or articles in use, does commit no sin by including these in his acts of charity. He would definitely earn a re-ward for those too. As far as spending of cherished possessions is concerned, he would thereupon achieve the great good and find his entry into the ranks of the righteous as well.
Also stated in this last sentence of the verse is that Allah is fully aware of the real quality of what man spends and knows whether or not it is dear to him, and if he is spending it for the good pleasure of Allah, or for pretense and publicity. The mere verbal claim by some-body that he is spending what he cherishes in the way of Allah is not enough for this purpose. Keeping vigil over him is the One, the all-Knowing, the all-Aware who is cognizant of the secrets of the heart - He is watching and knows what is the true worth of the spending in His way.
"Kamu sekali-kali tidak sampai kepada kebajikan, sebelum kamu menafkahkan sebagian harta yang kamu cintai. Dan apa saja yang kamu nafkahkan, maka sesungguhnya Allah mengeta-huinya." (Ali Imran: 92).
(92) Maksudnya, ﴾ لَن تَنَالُواْ ﴿ "Kamu sekali-kali tidak sampai" dan tidak akan mendapatkan ﴾ ٱلۡبِرَّ ﴿ "kebajikan", yang artinya adalah sebuah kata yang menyeluruh tentang kebajikan, yaitu jalan yang menyampaikan kepada surga, ﴾ حَتَّىٰ تُنفِقُواْ مِمَّا تُحِبُّونَۚ ﴿ "sebelum kamu menafkahkan sebagian harta yang kamu cintai" dari harta kalian yang terbaik dan paling istimewa. Hal itu karena berinfak dengan apa-apa yang baik lagi disayangi oleh jiwa merupakan tanda yang paling besar dari kelapangan jiwa dan sifatnya yang mulia, kasih sayangnya dan kelembutannya, dan juga merupakan tanda yang paling jelas tentang kecintaannya kepada Allah dan sikap menda-hulukan Allah atas kecintaan terhadap harta yang sangat dicintai oleh jiwa.
Karena itu, barangsiapa yang mendahulukan kecintaan ke-pada Allah atas kecintaan terhadap dirinya sendiri, maka sesung-guhnya ia telah mencapai puncak kesempurnaan, demikian pula bagi seseorang yang menginfakkan hal-hal yang baik dan berbuat kebajikan kepada hamba-hamba Allah, niscaya Allah akan berbuat baik kepadanya dan membimbingnya kepada perbuatan-perbuatan dan akhlak-akhlak yang tidak mungkin dapat diperoleh dengan selain kondisi seperti ini.
Demikian juga, barangsiapa yang menunaikan infak dengan bentuk yang seperti ini, niscaya pelaksanaannya terhadap amalan-amalan shalih lainnya dan akhlak-akhlak yang mulia adalah lebih baik dan lebih patut. Di samping berinfak dengan hal-hal yang baik merupakan bentuk yang paling sempurna, maka seberapa pun seorang hamba berinfak, baik sedikit maupun banyak dari yang baik atau lainnya, ﴾ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٞ ﴿ "maka sesungguhnya Allah menge-tahuinya." Allah akan memberikan ganjaran kepada setiap orang yang berinfak sesuai dengan amalannya, dan Allah akan memba-lasnya di dunia dengan segera memberikan gantinya dan di akhirat dengan kenikmatan yang tertunda.
Hỡi những người tin tưởng! Các ngươi sẽ không đạt được đỉnh điểm của đức tin và vị trí cao nhất của người ngoan đạo đến khi nào các ngươi bố thí vì chính nghĩa của Allah bằng chính loại tài sản mà các ngươi yêu thích, và với tất cả tài sản mà các ngươi đã bố thí dù ít hay nhiều thì Allah luôn biết rõ sự định tâm và việc làm của các ngươi, và Ngài sẽ ban thưởng đầy đủ cho các ngươi.
Hindi kayo makaaabot, O mga mananampalataya, sa gantimpala ng mga alagad ng pagpapakabuti at sa antas nila hanggang sa gumugol kayo ayon sa landas ni Allāh mula sa mga yaman ninyong iniibig ninyo. Ang ginugugol ninyo na anuman, kaunti man o marami, tunay na si Allāh rito ay Maalam sa mga layunin ninyo. Gaganti Siya sa bawat isa dahil sa gawa nito.
O vjernici, nećete postići nagradu i stepene dobročinitelja sve dok ne budete udjeljivali na Allahovom putu onaj imetak koji volite. Koliko god da udijelite, malo ili mnogo, Allah zna vaše namjere i vaša djela i svakog će obračunati za njegovo djelo.
O believers, you will not receive the reward of the people of goodness and their rank until you spend the wealth you love in the way of Allah. Whatever you spend, big or small, Allah is aware of your intentions and of what you do; and everyone will be rewarded accordingly.
92- Sevdiğiniz şeylerden infak edinceye kadar Birr’e kavuşamazsınız. Her ne infak ederseniz muhakkak ki Allah onu çok iyi bilendir.
92. Bütün hayırları kapsayan bir isim olup cennete ulaştıran yol olan Birr’e (iyiliğe) sevdiğiniz en güzel ve en temiz mallarınızdan infak etmedikçe ulaşamazsınız. Çünkü nefislerin sevdiği güzel şeylerin infak edilmesi, kişinin cömertliğinin, en üstün ahlâki değerlere sahip olduğunun, merhamet ve yumuşak kalpliliğinin en büyük delillerdendir. Aynı şekilde bu, Allah’ı sevmenin ve O’nun sevgisini mal sevgisinden önde tutmanın en önde gelen delillerindendir. Zira nefislerin mala olan sevgi ve tutkunluğu nefsin yapısında bulunan bir husustur. İşte Allah’ın sevgisini kendi nefsinin sevdiklerine tercih eden kimse, kemalin en yüksek zirvesine ulaşmış olur. Aynı şekilde hoş ve temiz şeyleri infak edip Allah’ın kullarına ihsanda bulunan kimselere de Allah ihsan eder. Onu böyle bir hale gelmeksizin elde edilemeyen pek çok amel ve ahlaki davranışlara muvaffak kılar.
Aynı şekilde böyle bir infakta bulunan bir kimsenin diğer salih amelleri ve üstün ahlaki değerleri yerine getirmesi öncelikle söz konusudur. Bununla birlikte hoş ve temiz şeylerin infak edilmesi en mükemmel hallerden biridir. Kul güzel olsun veya olmasın, az ya da çok olsun her neyi infak ederse şüphesiz “Allah onu çok iyi bilendir.” O nedenle infak eden herkese ameline uygun karşılığını verecektir. Dünyada infak ettiğinin yerine başkasını ona ihsan etmekle, âhirette de pek büyük nimetlerle o kimseyi mükâfaatlandıracaktır.
Non riuscirete a raggiungere la ricompensa dei pii, o credenti, e il loro rango, finché non sosterrete (elargirete?) la causa di Allāh col vostro denaro che tanto amate; ed ogni elargizione, piccola o grande, Allāh è Consapevole delle vostre intenzioni e delle vostre azioni, e ricompenserà ognuno per tutto ciò.
Ang lahat ng mga pagkaing kaaya-aya noon ay ipinahihintulot para sa mga anak ni Israel at hindi nagbawal sa kanila mula sa mga ito maliban sa ipinagbawal ni Jacob sa sarili niya bago ng pagbaba ng Torah, hindi gaya ng inaangkin ng mga Hudyo na ang pagbabawal na iyon daw noon ay nasa Torah. Sabihin mo sa kanila, O Propeta: "Maglahad kayo ng Torah at basahin ninyo ito kung kayo ay mga tapat sa pinagsasabi ninyong ito." Kaya nagulantang sila at hindi sila nakapaglahad nito. Ito ay isang halimbawa na nagpapatunay sa paggagawa-gawa ng kabulaanan ng mga Hudyo sa Torah at pagpapalihis sa nilalaman nito.
93- Tevrat indirilmeden önce İsrail’in kendisine haram kıldığından başka bütün yiyecekler İsrailoğullarına helâl idi. De ki:“Eğer siz doğru söylüyorsanız Tevrat’ı getirin de onu okuyun.”
94- Kim bundan sonra Allah’a karşı yalan uydurursa işte onlar, zalimlerin tâ kendileridir.
93-94. Yahudilerin İsa ile Muhammed sallallahu aleyhi ve sellem’in peygamberliğine dil uzattığı hususlardan birisi de, onların neshin batıl olduğunu iddia etmeleri ve bir peygamberin kendisinden önceki peygambere muhalif bir hüküm getirmesinin imkânsız olduğunu söylemeleridir. Yüce Allah ise onları, bildikleri bir hususu hatırlatarak yalanlamaktadır. Şöyle ki onlar, Tevrat’ın inişinden önce bütün yiyeceklerin İsrailoğullarına helâl olduklarını biliyorlardı. Bunlardan ancak İsrail diye bilinen Yakub aleyhisselam’ın yakalandığı bir hastalıktan ötürü kendisine yasak kıldığı cüz’i bazı şeyler müstesna idi. Diğer taraftan Tevrat da önceden helâl olan pek çok şeyi nesh edip bunların haram olduklarını belirten birçok hüküm ihtiva etmektedir.
Şimdi eğer onlar bu hususu inkâr edecek olurlarsa kendilerine:“Eğer siz doğru söylüyorsanız Tevrat’ı getirin de onu okuyun.” de! Yani sizler neshin olmadığı, yeniden bir takım şeylerin helâl veya haram kılınmadığı iddiasında doğru söylüyorsanız haydi Tevrat’ı getirin ve okuyun. Bir kimsenin dillendirip kabul ettiği ve reddetmediği bir hususu ona karşı delil getirmek, delil getirmenin en ileri derecelerinden birisidir. Eğer bu kimse bu durumda hakka boyun eğerse, yapması gerekeni yerine getirmiş olur. Şâyet bu açıklamadan sonra kabul etmeyip hakka boyun eğmezse, o kimsenin artık yalan söylediği, itiraz ettiği, zulme yöneldiği ve izlediği yolun batıl olduğu açıkça ortaya çıkmış olur ki, yahudilerin yaptığı da işte budur.
Tutto il buon cibo era permesso ai Figli di Isrāīl, e non era loro proibito nulla se non ciò che Ya'ǭūb proibì a se stesso prima della rivelazione della Torāh; non come insegnano gli Ebrei, affermando che tale proibizione fosse presente nella Torāh. Di' loro, o Profeta: "Presentate la Torāh e leggetela, se siete veritieri nelle vostre pretese". Rimasero perplessi, e non la presentarono. E questa è una prova che mostra le insinuazioni degli Ebrei riguardo la Torāh e le distorsioni del suo contenuto da parte loro.
Sve vrste lijepe hrane su bile halal Israelićanima osim onoga što je Jakub, alejhis-selam, sebi zabranio prije nego je objavljen Tevrat. Ta zabrana nije došla u Tevratu, kako jevreji misle. Reci im, o Vjerovjesniče: "Donesite Tevrat i čitajte ga ako istinu govorite." Oni su time zbunjeni, i nisu donijeli Tevrat. To je primjer lažnog pripisivanja nečega Tevratu od strane jevreja i iskrivljavanja sadržaja Tevrata.
Todos los alimentos eran lícitos para el pueblo de Israel y no les era ilícito más que lo que Jacob se había prohibido a sí mismo antes de la revelación de la Torá. Esta verdad es contraria a lo que esgrimen los judíos, que pretenden que algunos alimentos son declarados ilícitos en la Torá. Profeta, diles: Traigan la Torá y léanla, si es que son honestos en sus dichos. Se quedaron estupefactos frente a esta revelación y se abstuvieron de traer el Libro. He aquí un ejemplo que ilustra las invenciones y alteraciones a que ha sido sometida la Torá.
"Semua makanan adalah halal bagi Bani Israil kecuali ma-kanan yang diharamkan oleh Isra`il (Ya'qub) untuk dirinya sendiri sebelum Taurat diturunkan. Katakanlah, '(Jika kamu mengatakan ada makanan yang diharamkan sebelum turun Taurat), maka bawalah Taurat itu, lalu bacalah ia jika kamu orang-orang yang benar.' Maka barangsiapa mengada-adakan dusta terhadap Allah sesudah itu, maka merekalah orang-orang yang zhalim." (Ali Imran: 93-94).
(93-94) Dari sejumlah perkara yang dituduhkan oleh kaum Yahudi sebagai suatu masalah dalam kenabian Nabi Isa عليه السلام dan Nabi Muhammad ﷺ, yaitu mereka meyakini bahwasanya nasakh itu batil, dan bahwa seorang Nabi yang akan datang tidaklah mungkin menyalahi Nabi yang sebelumnya. Maka Allah mendus-takan mereka dengan suatu perkara yang mereka ketahui, yaitu, bahwa mereka mengetahui semua makanan sebelum turunnya Taurat adalah halal bagi Bani Israil kecuali beberapa jenis saja yang diharamkan oleh Isra`il –Nabi Ya'qub عليه السلام– atas dirinya dan hal itu ia lakukan karena suatu penyakit yang dideritanya. Kemudian dalam Taurat ada beberapa perkara yang diharamkan yang me-nasakh apa yang sebelumnya halal, dan hal ini banyak terjadi.
Katakan kepada mereka apabila mereka mengingkari hal itu, ﴾ فَأۡتُواْ بِٱلتَّوۡرَىٰةِ فَٱتۡلُوهَآ إِن كُنتُمۡ صَٰدِقِينَ ﴿ "maka bawalah Taurat itu, lalu bacalah ia jika kamu orang-orang yang benar" dengan keyakinan kalian bahwa tidak ada nasakh, tidak pula ada penghalalan dan pengharaman.
Ini merupakan hujjah yang paling tegas yakni seseorang di-gugat dengan sesuatu yang ia ketahui sendiri dan tidak ia ingkari. Apabila ia patuh terhadap kebenaran itu, maka itulah yang seha-rusnya terjadi, namun apabila ia enggan dan tidak patuh setelah keterangan tersebut, maka jelaslah kebohongan, fitnah, kezhaliman dan batilnya apa yang ia yakini, dan itulah realita kaum Yahudi.
All wholesome foods were lawful for the Israelites, except which Jacob (peace be upon him) had made unlawful for himself before the Torah was revealed. These were not, as the Jews claimed to the Prophet Muhammad, made unlawful in the Torah. Tell them, O Prophet, to bring the Torah and read it if they are telling the truth in what they claim. When the Jews heard this, they did not know how to respond, so they did not bring the Torah to recite to him. This is an example of the Jews changing things and not telling the truth about what was in the Torah.
Tất cả thức ăn tốt sạch là thực phẩm Halal cho bộ tộc Isra-il vốn không hề bị cấm trước khi Kinh Tawrah (Cựu Ước) được thiên khải xuống, ngoại trừ việc Nabi Y'aqub tự cấm bản thân mình. Không như lời nói khống của nhóm Do Thái là điều đó đã bị Kinh Tawrah cấm. Hãy bảo họ - hỡi Nabi - các ngươi hãy mang Kinh Tawrah đến đây và đọc công khai nếu những gì các ngươi nói thật. Thế là họ giật mình không dám mang Kinh Tawrah đến để đối chứng. Đây là một hình ảnh điển hình về việc nhóm Do Thái đã vu khống và cố tình chỉnh sửa, thêm bớt nội dung Kinh Tawrah.
The Questions that the Jews Asked Our Prophet
Imam Ahmad recorded that Ibn `Abbas said, "A group of Jews came to Allah's Prophet and said, `Talk to us about some things we will ask you and which only a Prophet would know.' He said, `Ask me about whatever you wish. However, give your pledge to Allah, similar to the pledge that Ya`qub took from his children, that if I tell you something and you recognize its truth, you will follow me in Islam.' They said, `Agreed.' The Prophet said, `Ask me about whatever you wish.' They said, `Tell us about four matters: 1. What kinds of food did Isra'il prohibit for himself 2. What about the sexual discharge of the woman and the man, and what role does each play in producing male or female offspring 3. Tell us about the condition of the unlettered Prophet during sleep, 4. And who is his Wali (supporter) among the angels' The Prophet took their covenant that they will follow him if he answers these questions, and they agreed. He said, `I ask you by He Who sent down the Tawrah to Musa, do you not know that Isra'il once became very ill When his illness was prolonged, he vowed to Allah that if He cures His illness, he would prohibit the best types of drink and food for himself. Was not the best food to him camel meat and the best drink camel milk' They said, `Yes, by Allah.' The Messenger said, `O Allah, be Witness against them.' The Prophet then said, `I ask you by Allah, other than Whom there is no deity (worthy of worship), Who sent down the Tawrah to Musa, do you not know that man's discharge is thick and white and woman's is yellow and thin If any of these fluids becomes dominant, the offspring will take its sex and resemblance by Allah's leave. Hence, if the man's is more than the woman's, the child will be male, by Allah's leave. If the woman's discharge is more than the man's, then the child will be female, by Allah's leave.' They said, `Yes.' He said, `O Allah, be Witness against them.' He then said, `I ask you by He Who sent down the Tawrah to Musa, do you not know that the eyes of this unlettered Prophet sleep, but his heart does not sleep' They said, `Yes, by Allah!' He said, `O Allah, be Witness.' They said, `Tell us now about your Wali among the angels, for this is when we either follow or shun you.' He said, `My Wali (who brings down the revelation from Allah) is Jibril, and Allah never sent a Prophet, but Jibril is his Wali.' They said, `We then shun you. Had you a Wali other than Jibril, we would have followed you.' On that, Allah, the Exalted revealed,
قُلْ مَن كَانَ عَدُوًّا لِّجِبْرِيلَ
(Say: "Whoever is an enemy to Jibril...") 2:97."
Allah's statement,
نَفْسِهِ مِن قَبْلِ أَن تُنَزَّلَ
(before the Tawrah was revealed) 3:93, means, Isra'il forbade that for himself before the Tawrah was revealed. There are two objectives behind revealing this segment of the Ayah. First, he forbade himself the most delightful things for Allah's sake. This practice was allowed during his period of Law, and is, thus, suitable that it is mentioned after 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) 3: 92.
What we are allowed in our Law is to spend in Allah's obedience from what we like and covet but not to prohibit what Allah has allowed. Allah said in other Ayat;
وَءَاتَى الْمَالَ عَلَى حُبِّهِ
(And gives his wealth, in spite of love for it,) 2:177, and;
وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ
(And they give food, in spite of their love for it,) 76:8.
The second reason is that after Allah refuted the false Christian beliefs and allegations about `Isa and his mother. Allah started refuting the Jews here, may Allah curse them, by stating that the abrogation of the Law, that they denied occurs, already occurred in their Law. For instance, Allah has stated in their Book, the Tawrah, that when Nuh departed from the ark, Allah allowed him to eat the meat of all types of animals. Afterwards, Isra'il forbade the meat and milk of camels for himself, and his children imitated this practice after him. The Tawrah later on prohibited this type of food, and added several more types of prohibitions. Allah allowed Adam to marry his daughters to his sons, and this practice was later forbidden. The Law of Ibrahim allowed the man to take female servants as companions along with his wife, as Ibrahim did when he took Hajar, while he was married to Sarah. Later on, the Tawrah prohibited this practice. It was previously allowed to take two sisters as wives at the same time, as Ya`qub married two sisters at the same time. Later on, this practice was prohibited in the Tawrah. All these examples are in the Tawrah and constitute a Naskh (abrogation) of the Law. Therefore, let the Jews consider what Allah legislated for `Isa and if such legislation falls under the category of abrogation or not. Why do they not then follow `Isa in this regard Rather, the Jews defied and rebelled against `Isa and against the correct religion that Allah sent Muhammad ﷺ with.
This is why Allah said,
كُلُّ الطَّعَامِ كَانَ حِـلاًّ لِّبَنِى إِسْرَءِيلَ إِلاَّ مَا حَرَّمَ إِسْرَءِيلُ عَلَى نَفْسِهِ مِن قَبْلِ أَن تُنَزَّلَ التَّوْرَاةُ
(All food was lawful to the Children of Israel, except what Isra'il made unlawful for himself before the Tawrah was revealed) 3:93 meaning, before the Tawrah was revealed, all types of foods were allowed, except what Isra'il prohibited for himself. Allah then said,
التَّوْرَاةُ قُلْ فَأْتُواْ بِالتَّوْرَاةِ فَاتْلُوهَا إِن كُنتُمْ
(Say: "Bring here the Tawrah and recite it, if you are truthful."),
for the Tawrah affirms what we are stating here. Allah said next,
فَمَنِ افْتَرَى عَلَى اللَّهِ الْكَذِبَ مِن بَعْدِ ذَلِكَ فَأُوْلَـئِكَ هُمُ الظَّـلِمُونَ
(Then after that, whosoever shall invent a lie against Allah, then these it is that are the wrongdoers.) 3:94, in reference to those who lie about Allah and claim that He made the Sabbath and the Tawrah eternal. They are those who claim that Allah did not send another Prophet calling to Allah with the proofs and evidences, although evidence indicates that abrogation, as we have described, occurred before in the Tawrah,
فَأُوْلَـئِكَ هُمُ الظَّـلِمُونَ
(then these it is that are the wrongdoers.)
Allah then said,
قُلْ صَدَقَ اللَّهُ
(Say, "Allah has spoken the truth;") 3:95 meaning, O Muhammad, say that Allah has said the truth in what He conveyed and legislated in the Qur'an,
فَاتَّبِعُواْ مِلَّةَ إِبْرَهِيمَ حَنِيفاً وَمَا كَانَ مِنَ الْمُشْرِكِينَ
(follow the religion of Ibrahim the Hanif, and he was not of the idolators.") 3:95.
Therefore, follow the religion of Ibrahim that Allah legislated in the Qur'an. Indeed, this is the truth, there is no doubt in it, and the perfect way, and no Prophet has brought a more complete, clear, plain and perfect way than he did. Allah said in other Ayat,
قُلْ إِنَّنِى هَدَانِى رَبِّى إِلَى صِرَطٍ مُّسْتَقِيمٍ دِينًا قِيَمًا مِّلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ
(Say: "Truly, my Lord has guided me to a straight path, a right religion, the religion of Ibrahim, the Hanif, and he was not of the idolators.") 6:161
and,
ثُمَّ أَوْحَيْنَآ إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ
(Then, We have sent the revelation to you (saying): "Follow the religion of Ibrahim, the Hanif, and he was not of the idolaters.) 16:123.
Commentary
In the verses appearing above, there is a continuity of arguments against positions taken by the people of the Book. At some places, it concerns Jews and at others, the Christians. One such argument, which has been reported in Ruh al-Ma'ani on the authority of Wahidi and al-Kalbi, recounts the incident when the Holy Prophet ﷺ stated his adherence to the community of Abraham ﷺ with reference to all fundamentals of the religious code, and most of the subsidiaries, the Jews objected by saying: 'You eat camel meat and partake of its milk although these were unlawful for Abraham (علیہ السلام) .' The Holy Prophet ﷺ said: 'No, this was lawful for him.' The Jews said: 'All that we consider unlawful has continued to be unlawful since the days of Naoh and Abraham (علیہما السلام) to the point that this unlawfulness reached us.' Thereupon, Allah Almighty revealed the verse: كُلُّ الطَّعَامِ كَانَ حِلًّا لِّبَنِي إِسْرَائِيلَ ٍ 'Every (kind of) food was lawful for the children of Isra'il - 93' to refute the Jewish claim in which it is said that before the revelation of Torah, all things were lawful for the children of Isra'il except the camel meat which Isra'il (علیہ السلام) (Jacob) himself had denied to eat for a particular reason, and then it remained unlawful for his progeny also.
The fact, as narrated by Sayyidna Ibn ` Abbas ؓ in an authentic re-port, is that Jacob suffered from Sciatica. He had taken a vow that he would abandon what he liked most in what he ate if Allah Almighty cured him of the disease. He was cured and camel meat was what he liked most, so he abandoned it. (See Al-Hakim and al-Tirmidhi as quoted by Ruh a1-Ma` ni). Then, it, so happened that this prohibition which started because of a vow continued among the Bani Isra'il as a divine injunction. It seems their code recognized a vow as a cause of unlawfulness of something lawful, like in our own Shari'ah, a vow may make the permissible acts as obligatory. However, a vow or pledge which renders things unlawful is, in reality, an oath which is not permissible in our Shari` ah. In fact, in such a case, it is obligatory to break the oath and make amends by making کفارہ Ka ffarah. This. Is in accordance with what Allah Almighty has said in the verse لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّـهُ لَكَ why do you forbid what Allah has made lawful for you? - 66:1) (See al-Tafsir al Jabir)
Dahulu, semua makanan yang baik adalah halal bagi Bani Israil. Tidak ada makanan yang diharamkan kecuali yang diharamkan oleh Yakub (Israil) atas dirinya sendiri sebelum Kitab Taurat diturunkan, tidak seperti anggapan orang-orang Yahudi yang mengklaim bahwa pengharaman itu terdapat di dalam Taurat. Katakanlah -wahai Nabi- kepada mereka, “Datangkanlah Kitab Taurat dan bacalah, jika kalian benar terkait klaim kalian itu.” Maka mereka pun bungkam dan tidak dapat mendatangkannya. Ini adalah contoh yang menunjukkan kebohongan yang dibuat oleh orang-orang Yahudi atas nama Taurat dan bagaimana mereka melakukan perubahan terhadap isi kandungan Kitab Taurat.
Bütün güzel olan yiyecekler İsrailoğulları için helal idi. Tevrat indirilmeden önce Yakup'un kendi nefsine haram kıldığı hariç hiçbir şey onlara haram kılınmadı. Yahudilerin iddia ettikleri gibi haram kılma Tevrat'ta bulunmuyordu. -Ey Peygamber!- Onlara de ki: "Eğer iddia ettiğinizde doğru söyleyen kimseler iseniz Tevrat’ı getirip okuyun." Bunun üzerine şaşırıp kaldılar ve onu getiremediler. Bu, Yahudilerin Tevrat üzerine attıkları iftirayı ve (Tevrat'ın) içeriğini tahrif ettiklerini gösteren bir örnektir.
Toutes les nourritures étaient licites aux Israélites et ne leur a été déclaré illicite que ce que Jacob s’était interdit à lui-même avant la révélation de la Torah. Cette vérité est contraire à ce qu’avancent les juifs qui prétendent que ces interdits ont été dictés par la Torah. Ô Prophète, dis-leur: Apportez la Torah et lisez-la si vous êtes véridiques dans vos prétentions.
Ils restèrent stupéfaits face à cette révélation et s’abstinrent d’apporter leur Livre.
Voilà un exemple qui illustre les inventions et altérations que les juifs attribuent à la Torah.
Quiconque invente un mensonge sur Allah après qu’il ait été prouvé que Jacob s’était interdit ces nourritures lui-même sans qu’Allah ne lui ait rien dicté à ce sujet est injuste à l’égard de lui-même parce qu’il aura tourné le dos à la vérité après que celle-ci lui soit clairement apparue.
Barang siapa membuat kebohongan atas nama Allah setelah adanya hujah yang nyata, bahwa apa yang diharamkan oleh Yakub (Israil) -'alaihissalām- itu semata-mata dia haramkan atas dirinya sendiri, tanpa ada pengharaman dari Allah, maka mereka itulah orang-orang yang menganiaya diri mereka sendiri karena mereka telah meninggalkan kebenaran setelah adanya hujah yang nyata bagi kebenaran tersebut.
Bunlar yüce Allah'ın haram kılması ile değil, Yakup -aleyhisselam-'ın kendi nefsine haram kılmasıyla haram olan şeylerdir. Bu hususta deliller apaçık ortaya konulduktan sonra Allah adına yalan uyduranlar, bütün bu apaçık delillerden sonra hakkı terk edip, kendi nefislerine zulmeden kimseler olmuşlardır.
Whoever invents a lie against Allah after the evidence has been made clear – such as the fact that Jacob made certain foods unlawful for himself in a vow and that they were not made unlawful by Allah – then they are wronging themselves by turning away from the obvious truth.
Kaya ang mga gumawa-gawa ng kasinungalingan laban kay Allāh matapos ng paglitaw ng katwiran, na ang ipinagbawal ni Jacob – sumakanya ang pangangalaga – ay ipinagbawal nito sa sarili nito na hindi isang pagbabawal mula kay Allāh, ang mga iyon ay ang mga tagalabag sa katarungan sa mga sarili nila dahil sa pag-iwan sa katotohanan matapos ng paglitaw ng katwiran nito.
Chi inventa bugie riguardo Allāh, dopo la rivelazione delle evidenze, ad esempio che Allāh proibì a Ya'ǭūb ciò che lui proibì a se stesso, e tuttavia la proibizione non fu da parte di Allāh, costoro compiono un'ingiustizia verso se stessi, abbandonando la verità malgrado l'evidenza delle prove.
Ko slaže na Allaha nakon što mu je dokaz postao jasan, i ustvrdi da je Jakub, alejhis-selam, sebi zabranio nešto bez Allahove dozvole, takvi su nepravdu sebi učinili ostavljanjem istine nakon što im je postala jasna.
Cualquiera que invente una mentira sobre Al-lah, luego de que fue probado que Jacob se prohibió estos alimentos a sí mismo sin que Al-lah le haya dictado nada al respecto, es injusto consigo mismo.
Đối với ai dám bịa đặt dối trá rồi đổ thừa cho Allah sau khi đã tiếp nhận được bằng chứng về việc Nabi Y'aqub tự mình cấm bản thân chứ nó không phải là lệnh của Allah thì đó là đám người bất công với bản thân mình vì đã chối bỏ chân lý sau khi bằng chứng đã được phơi bày rõ ràng.
Sabihin mo, O Propeta: "Nagtotoo si Allāh sa anumang ipinabatid Niya tungkol kay Jacob – sumakanya ang pangangalaga – at sa bawat pinababa Niya at isinabatas Niya, kaya sumunod kayo sa kapaniwalaan ni Abraham sapagkat siya nga noon ay isang nakakiling palayo sa mga relihiyon sa kabuuan ng mga ito patungo sa relihiyong Islām at hindi siya nagtambal kay Allāh ng iba pa sa Kanya magpakailanman."
Hãy nói đi - hỡi Nabi -: Thông tin mà Allah nói về Nabi Y'aqub là sự thật cũng như tất cả giáo lý và lời mặc khải từ Ngài, các ngươi hãy tuân theo tôn giáo của Nabi Ibrahim, bởi Người đã trối bỏ tất cả tôn giáo để qui phục Islam và Người chưa từng tổ hợp bất cứ ai, thần linh nào cùng với Allah.
Di', o Profeta: " Allāh ha detto la verità su quanto ha rivelato riguardo Ya'ǭūb, pace a lui, e riguardo tutto ciò che ha rivelato sulla Shari'ah: Seguite la religione di Ibrāhīm, pace a lui; lui era indifferente ad ogni religione all'infuori dell'Islām, e non ha mai associato ad Allāh nessuno".
Katakanlah -wahai Nabi-, “Mahabenar Allah tentang berita yang disampaikannya mengenai Yakub (Israil) -'alaihissalām-, dan tentang semua yang Dia turunkan dan syariatkan. Oleh sebab itu, ikutilah agama Ibrahim -'alaihissalām- karena dia cenderung meninggalkan semua agama yang ada menuju agama Islam dan dia tidak termasuk golongan orang-orang yang menyekutukan Allah dengan sesuatu pun selama-lamanya.”
"Katakanlah, 'Benarlah (apa yang difirmankan) Allah.' Maka ikutilah agama Ibrahim yang lurus, dan bukanlah dia termasuk orang-orang yang musyrik." (Ali Imran: 95).
(95) Maksudnya; katakanlah, Mahabenar Allah dalam segala yang difirmankanNya dan siapakah yang lebih benar perkataan dan ucapannya daripada Allah?
Dalam ayat ini telah dijelaskan tentang dalil benarnya kera-sulan Nabi Muhammad ﷺ, keterangan-keterangan yang jelas ten-tang dakwahnya dan batilnya apa yang diyakini oleh orang-orang yang menyimpang dari ahli Kitab yaitu orang-orang yang mendus-takan Rasulnya dan mereka menolak dakwahnya. Mahabenar Allah dalam perkara itu dan Dia telah meyakinkan hamba-hambaNya akan hal tersebut dengan bukti-bukti nyata yang jelas dan hujjah-hujjah yang kuat yang akan mengguncang gunung dan menun-dukkan orang-orang. Karena itu wajiblah bagi seluruh manusia pada saat itu untuk mengikuti ajaran Ibrahim, yaitu mengesakan Allah semata yang tidak ada sekutu bagiNya, mempercayai seluruh Rasul yang diutus oleh Allah, dan setiap kitab yang diturunkan olehNya dan berpaling dari agama-agama yang batil dan menyim-pang. Karena sesungguhnya Ibrahim عليه السلام itu berpaling dari segala perkara yang bertentangan dengan tauhid dan berlepas diri (bara`) dari kesyirikan.
Dis, ô Prophète: Allah est véridique à propos de Jacob et véridique dans tout ce qu’Il révèle et prescrit. Suivez donc la religion d’Abraham, qui délaissa toutes les religions au profit de l’Islam ; jamais il n’associa à Allah une divinité.
O Vjerovjesniče, reci: "Uzvišeni Allah je rekao istinu obavještavajući nas o Jakubu, alejhis-selam, i istina je sve što Allah objavljuje i propisuje. Slijedite Ibrahimovu vjeru, a on je, uistinu, bio daleko od svake vjere mimo islama, i Allahu nije pripisivao sudruga ni u čemu."
-Ey Peygamber!- De ki: Allah'ın Yakup -aleyhisselam- hakkında haber verdiği ve din olarak belirleyip indirdiği her şey hakikattir. İbrahim -aleyhisselam-'ın dinine tabi olun. Ant olsun ki o, bütün dinleri bırakarak İslam dinine yönelmiştir. Asla kimseyi Allah'a ortak koşmamıştır.
95- De ki:“Allah doğru söylemiştir. O halde hanif olan İbrahim’in dinine uyun. O müşriklerden değildi.”
95. Yani de ki: Yüce Allah bütün söylediklerini doğru söylemiştir. Esasen Allah’tan daha doğru sözlü kim olabilir ki? O, bu âyet-i kerimelerde Muhammed sallallahu aleyhi ve sellem’in risaletinin doğruluğuna dair pek çok delilleri, çağrısının hak olduğuna dair pek çok kesin belgeleri açıkça ortaya koymaktadır. Yine bu âyet-i kerimelerde Rasûlünü yalanlayan ve davetini reddedip haktan sapan Kitap ehlinin yolunun batıl olduğuna dair belgeleri de ortaya koymaktadır. Allah bunları ortaya koyarken doğruyu söylemiştir. Bunun doğru olduğuna kullarını da açık delil ve belgelerle ikna etmiştir. Dağlar dahi bu deliller karşısında paramparça olur, yiğit insanlar onların önünde boyun eğer. İşte böyle bir durumda bütün insanlar için İbrahim’in dinine uyulması kaçınılmaz bir hal almaktadır. Onun dini de tevhid, Allah’a hiçbir şekilde ortak koşulmaması, Allah’ın gönderdiği bütün rasûller ile indirdiği bütün kitapların tasdik edilmesi ve batıl olan diğer bütün dinlerden yüz çevirilmesidir. Çünkü İbrahim aleyhisselam, tevhide uymayan her bir şeyden yüz çeviren, şirkten ve müşriklerden uzak olduğunu açıkça ortaya koyan bir kimse idi.
Di, Profeta, Al-lah es sincero respecto de Jacob y de todo lo que ha revelado y prescrito. Sigan, entonces, la religión de Abraham u, que rechazó todas las religiones para seguir el monoteísmo del Islam. Jamás adoró falsos ídolos.
Tell them, O Prophet, that Allah has spoken the truth about Jacob (peace be upon him), and in everything that He has revealed and established in the sacred law. Also, tell them to follow the religion Abraham (peace be upon him): he abandoned all other ways of life for the path of surrendering in devotion to Allah, by worshipping Him and following His sacred law – he only worshipped Allah.
"Sesungguhnya rumah yang mula-mula dibangun untuk (tem-pat beribadah) manusia, ialah Baitullah yang di Bakkah (Makkah) yang diberkahi dan menjadi petunjuk bagi semua manusia. Pada-nya terdapat tanda-tanda yang nyata, (di antaranya) maqam Ibrahim; barangsiapa memasukinya (Baitullah itu) menjadi aman-lah dia. Mengerjakan haji adalah kewajiban manusia untuk Allah, yaitu (bagi) orang yang sanggup mengadakan perjalanan ke Bai-tullah. Barangsiapa mengingkari (kewajiban haji), maka sesung-guhnya Allah Mahakaya (tidak memerlukan sesuatu) dari semesta alam." (Ali Imran: 96-97).
(96-97) Allah تعالى memberitakan tentang keagungan Bai-tullah al-Haram, dan bahwa Baitullah al-Haram itu adalah rumah yang pertama dibangun oleh Allah di bumi untuk beribadah kepadaNya dan menegakkan dzikir kepadaNya. Di dalamnya ada keberkahan, berbagai bentuk hidayah, berbagai macam kemasla-hatan dan manfaat yang begitu besar untuk alam semesta dan ke-utamaan yang melimpah. Di sana juga ada tanda-tanda yang jelas yang mengingatkan kepada maqam-maqam Ibrahim عليه السلام al-Khalil[5] dan perpindahannya dalam melaksanakan haji dan setelahnya, mengingatkan kepada maqam-maqam penghulu para Rasul dan pemimpin mereka, dan padanya ada ketenangan di mana seseorang bila memasukinya, niscaya dia akan merasa aman lagi tentram, serta beriman secara syariat maupun agama.
Ketika Baitullah al-Haram mengandung segala kebaikan yang disebutkan secara umum ini dan akan banyak perincian-perincian-nya, maka Allah mewajibkan para hamba yang mukallaf yang mampu melakukan perjalanan kepadanya untuk menunaikan Haji. Yaitu orang-orang yang mampu sampai ke Baitullah dengan me-ngendarai kendaraan apa pun yang sesuai dengannya dan perbe-kalan yang harus disiapkannya. Karena itulah Allah berfirman dengan lafazh tersebut yang memungkinkannya untuk mengenda-rai segala bentuk kendaraan yang modern dan yang akan muncul di kemudian hari.
Inilah ayat-ayat al-Qur`an, di mana hukum-hukumnya rele-van untuk setiap waktu dan setiap kondisi yang mana tanpanya suatu perkara tidak akan baik secara sempurna. Barangsiapa yang tunduk patuh kepadanya dan menunaikannya, maka dia termasuk di antara orang-orang yang diberi petunjuk lagi beriman. Dan ba-rangsiapa yang ingkar terhadapnya dan tidak menunaikan haji ke Baitullah, maka dia telah keluar dari agama. ﴾ وَمَن كَفَرَ فَإِنَّ ٱللَّهَ غَنِيٌّ عَنِ ٱلۡعَٰلَمِينَ ﴿ "Dan barangsiapa mengingkari (kewajiban haji), maka sesungguhnya Allah Mahakaya (tidak memerlukan sesuatu) dari semesta alam."
La primera casa construida en la Tierra para que todos los seres humanos adoraran allí a Al-lah, es la Casa Sagrada situada en La Meca. Es una Casa bendecida que ofrece muchas virtudes espirituales, así como una guía universal.
In verità la prima casa costruita sulla terra per tutta la gente, al fine di adorare Allāh, è la Sacra Casa nella Mekkah, ed è una Casa benedetta, che presenta molteplici benefici per quanto riguarda la religione e la vita quotidiana, ed in essa vi è la guida per il mondo intero.
Prva bogomolja koja je napravljena na Zemlji za sve ljude, kako bi u njoj obožavali Allaha, jest Allahov sveti hram u Mekki. To je blagoslovljena kuća, ispunjena vjerskim i dunjalučkim koristima, i u njoj je uputa svim svjetovima.
Tunay na ang unang Bahay na itinayo sa lupa para sa mga tao sa kalahatan alang-alang sa pagsamba kay Allāh ay ang Bahay na PInakababanal ni Allāh na nasa Makkah. Ito ay bahay na pinagpala, maraming kapakinabangang pangrelihiyon at pangmundo at dito ay may kapatnubayan para sa mga nilalang sa kalahatan.
Muhakkak ki, Allah'a ibadet etmek kastıyla bütün insanlar için yeryüzünde inşa edilen ilk ev Mekke'de bulunan Beytullah'tır. O mübarek bir evdir. Dinî ve dünyevi bir çok faydası vardır. Orada bütün alemler için hidayet kaynağı vardır.
96- Şüphesiz insanlar için kurulan ilk ev, Mekke’de bulunan, mübarek ve âlemlere hidâyet olan (Kabe)dir.
97- Orada apaçık alâmetler ve İbrahim’in makamı vardır. Kim oraya girerse emin olur. Ona bir yol bulabilenlerin o Evi hac etmesi Allah’ın insanlar üzerindeki bir hakkıdır. Kim de inkâr ederse şüphesiz ki Allah âlemlere muhtaç değildir.
96-97. Yüce Allah Beyt-i Haramının azametini ve onun, Yüce Allah’ın yeryüzünde kendisine ibadet edilmesi ve zikrinin yüceltilmesi için kurduğu ilk ev olduğunu, bunda bütün âlemler için birçok bereketlerin, çeşitli hidâyet sebeplerinin, türlü maslahat ve menfaatlerin, pek çok faziletlerin bulunduğunu, bu Beytte apaçık alâmetlerin de var olduğunu haber vermektedir. Bu alametler, İbrahim’in hacdaki makamlarını ve hac için gidip gelişlerini hatırlatmaktadır. Ondan sonra da peygamberlerin efendisi ve önderi (Muhammed sallallahu aleyhi ve sellem’in) makamlarını ve konumlarını da hatırlatmaktadır. Burada Harem diye bilinen bir yer de vardır ki buraya giren ilhi kader gereği güven içinde olur, şer’an ve dinen de emniyet altına alınır.
Özetle bu özellikleri ihtiva eden bu Beyti -ki onun üstün değerlerinin etraflıca sayılması uzun sürer- Yüce Allah ona yol bulabilen, güç yetirebilen mükelleflere onu haccetmeyi farz kılmıştır. Ona yol bulabilenler ise kendisine uygun herhangi bir binek ve edineceği azık ile oaraya ulaşabilme gücünü bulabilen herkestir. Bundan dolayı Yüce Allah önceden var olan ve gelecekte var olacak bütün bineklere uygulanması mümkün olan bir ifade tarzı kullanmış bulunmaktadır.
Bu da Kur’ân-ı Kerîm’in mucizelerinden birisidir. Çünkü Kur’ân’ın hükümleri bütün zamanlara ve bütün hallere elverişlidir. Bunlar olmaksızın mükemmel bir salaha da imkân yoktur. Kim bunlara kulak verir ve haccı ifa ederse elbette ki o hidâyet bulan mü’minlerdendir. Kim de inkâr eder ve Allah’ın evini haccetme emrine uymazsa o da dinin dışına çıkmış bir kimse olur. Kim de inkâr edip kâfir olursa şüphesiz Allah’ın hiç kimseye ve hiçbir şeye ihtiyacı yoktur.
Quả thật, Ngôi Đền đầu tiên được dựng trên trái đất để thờ phượng Allah chính là Ngôi Đền Makkah. Đó là Ngôi Đền Mubarak (hồng phúc) mang lại nhiều lợi ích về tôn giáo và cuộc sống, trong nó là Chỉ Đạo cho toàn thể loài người.
Commentary:
The above verse points out to the distinction and superiority of the House of Allah, the Ka'bah, as compared to the houses, and even mosques, of the whole world. There are several reasons for this status, which have been mentioned in this verse, namely:
1. Among the true houses of worship in this world, the Ka'bah enjoys the distinction of being the first.
2. It is full of blessings.
3. It is a source of guidance for the entire world.
The gist of the words used in the verse is that the first House designated for people by Allah is none other than the one which is in Makkah al-Mukarramah. It means that the Ka'bah of Makkah al-Mukarramah is the first House of Worship in this world. One possible interpretation of this phrase may be that the first house of all the houses of the world was made for Divine worship exclusively, in which case, there would have been no place of worship or place of residence prior to it. Adam (علیہ السلام) was a prophet of Allah. Given his stature and the eminent position as Allah's vicegerent, it is likely that he, soon after his appearance on the earth, elected to first build the House of Allah even before building his own residence. It is for this reason that Sayyidna ` Abdullah ibn ` Umar, Mujahid, Qatadah and others ؓ from among the Companions and their successors are of the opinion that the Ka` bah is the first house of the world. Then, it is also possible that houses where people lived may have already been made earlier but this may have been the first ever House made exclusively for worship. This very view has been reported from Sayyidna ` Ali ؓ
Al-Baihaqi, in his book, Dala'il al-Nubuwwah دلایٔل النبوہ ، has reported on the authority of Sayyidna ` Abdullah ibn ` Amr ibn al'As that the Holy Prophet ﷺ ، said: 'After the arrival of Sayyidna Adam and Sayyidah Hawwa' (علیہا السلام) into the mortal world, Allah Almighty commanded them through angel Jibra'il (علیہ السلام) that they should build the House of Allah (the Ka'bah). After they had fulfilled the command, they were asked to go round it (in tawaf). They were told that they were the first among people and this house was the first House (of worship) appointed for people (Ibn Kathir).
As it appears in some reports, this structure of the Ka'bah built by Sayyidna Adam (علیہ السلام) was there upto the time of Sayyidna Nuh (علیہ السلام) . It collapsed during the Flood and its traces were obliterated. Following that, it was re-built by Sayyidna Ibrahim (علیہ السلام) on the same foundations. When the structure collapsed again due to some accident, a group from the tribe of Jurhum raised it once again. When yet another collapse came, the Amalkites rebuilt it. When it collapsed close to the early period of the Holy Prophet ﷺ ، the Quraysh built it all over again in which the Holy Prophet ﷺ himself participated and helped place the Black Stone with his blessed hands. But, the structure raised by the Quraysh was a little different from the original foundation laid down by Sayyidna Ibrahim (علیہ السلام) in as much as they had left out a section of the House of Allah which is known as حطیم Hatim. There were two doors in the original Abrahamic structure of the Ka'bah, one for entry and another on the back for exit. The Quraysh retained just the one door in the east (for entry and exit).
The third change they made was to raise the level of the entry door much higher than the ground level of the House of Allah so that everybody could not go in there easily; this was to restrict the entry only to those who were permitted by Quraysh. The Holy Prophet ﷺ Said to Sayyidah ` A'ishah ؓ : 'I wish I could demolish the present structure and raise it all over again exactly in accordance with the Abrahimic foundation. By doing this I shall be correcting the arbitrary deviation from the Abrahimic foundation made by the Quraysh, but this action is likely to create a misunderstanding among Muslims who are new and whose knowledge is not yet perfect, therefore, I shall leave it as it is for the time being.' The Holy Prophet ﷺ did not live for very long to implement his wishes in his lifetime.
But, Sayyidna ` Abdullah ibn Zubayr ؓ the nephew of Sayyidah ` A'ishah ؓ had heard this saying of the Holy Prophet ﷺ . When he came to rule Makkah al-Mukarramah following the Khulafa al-Rashidin, he had the structure of the House of Allah demolished and had it rebuilt in accordance with the saying of the Holy Prophet ﷺ and the original foundation of Sayyidna Ibrahim (علیہ السلام) . He ruled Makkah al-Mu` azzamah for a brief period only. The tyrant of the Muslim community, Hajjaj ibn Yusuf invaded Makkah and Hadrat ` Abdullah ؓ was martyred. After assuming control of the government, and abhorrent as he was to the idea that this feat of ` Abdullah ibn Zubayr ؓ remains a source of fame for the martyred ruler, he started a smear campaign that ` Abdullah ibn Zubayr ؓ was wrong in what he did and that the Ka` bah should be kept the way it was left to posterity by the Holy Prophet ﷺ . Using this excuse, he once again demolished the structure of the House of Allah and had it built anew similar to the one made earlier by the Quraysh during the days of Jahiliyyah. Some Muslim rulers who succeeded Hajjaj ibn Yusuf intended, on the strength of the aforementioned hadith, to rebuild the House of Allah all over again in accordance with the hadith of the Holy Prophet ﷺ . But, the master-jurist of that period, Sayyidna Imam Malik ibn Anas (رح) gave a fatwa to the effect that re-demolishing and re-building the House of Allah at this stage will render the House of Allah a plaything in the hands of rulers who will follow. Every ruler who comes next will do exactly this to earn fame for himself. Therefore, it is appropriate that it be left the way it is. The entire ummah accepted it. This is the reason why the structure built by Hajjaj ibn Yusuf is what remains even to this day. There have been damages, dilapidations and the process of repairs has continued ever since.
These narrations, first of all, tell us that the Ka'bah is the first house of the world, or at least, the first house of worship. While the Holy Qur'an does mention that the House of Allah was built by Sayyidna Ibrahim and Ismail following His will and command, there are simultaneous indicators suggesting that these revered prophets did not go through the initial layout for its construction. Instead, they built it in accordance with previous foundations, because the real foundation of the Ka'bah was already there. From what is said in the Holy Qur'an, وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ (and when Ibrahim (علیہ السلام) was raising up the foundations of the House along with Ismail (علیہ السلام) 2:127) we get an indication that the Qawa` id or the foundations of the House of Allah were already there. It appears in Surah al-Hajj: وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ (and when we settled for Ibrahim the site of the House - 22:26)
This too is suggestive of the fact that the site of the House of Allah had continued as pre-determined since earlier times. The first verse lends support to the view that its foundations were already there.
When Sayydina Ibrahim (علیہ السلام) was commanded to build the House of Allah, as in some reports, he was led by an angel on to the site of the Ka'bah and its previously existing foundations hidden under sand dunes.
In any case, the verse under reference does prove one of the merits of the Ka'bah, that is, it is the first ever house or place of worship. It has been reported in a hadith from the Sahihayn that Sayyidna Ab Dharr ؓ asked the Holy Prophet ﷺ 'Which is the first ever masjid in the world?' He ﷺ said, 'al-Masjid al-Haram.' He submitted again, 'Which masjid comes after that?' He ﷺ said, 'Masjid Bayt al-Maqdis.' He asked once again, 'What time span separates their building?' He ﷺ said, 'Forty years.'
In this hadith, it is in relation to the new edifice of the House of Allah that the intervening period between its construction and the initial construction of Bayt al-Maqdis has been determined. As a matter of fact, there are reports which prove that the initial construction of Bayt al-Maqdis was undertaken by Sayyidna Ibrahim (علیہ السلام) forty years after the construction of the Ka'bah. Then comes the construction of Bayt al-Maqdis by Sayyidna Sulayman (علیہ السلام) This too was not a new structure with new foundations, like the Ka'bah. Instead, Sayyidna Sulayman (علیہ السلام) rebuilt it on the original Abrahimic foundations. Thus, there remains no contradiction between reports.
The Ka` bah has always been an object of reverence and respect. This fact is pointed out in the expression وُضِعَ لِلنَّاسِ (set up for the people) in this verse under discussion hinted therein is that the respect and honour in which this House of worship is held will not be limited to a particular nation or group. Instead, the whole humanity will hold it in respect. Allah Almighty has placed a built-in aura of dignity and awe in its presence which draws in the hearts of people automatically.
Here, the word 'Bakkah' means 'Makkah al-Mu'azzamah'. It does not matter whether you say that the letter 'mim' has been substituted for 'ba since, in common Arab usage, 'mim' is substituted for 'ba', or simply say that 'Bakkah' is an alternate name for 'Makkah'.
The Blessings of the Ka'bah
The second merit of بیت اللہ Baytullah (the Ka'bah) stated here in this verse is that it is blessed. The word, 'mubarak' has been derived from 'barakah' which means 'to grow' and 'to sustain'. You can look at this growth factor from two angles. Something may grow in a way that it visibly increases in quantity, but the other possible way of growing is that it adds nothing noteworthy to its quantity, yet it turns out to be so useful in so many situations that it would have usually needed much more to do the same job. In that sense this too could be regarded as 'growth' or 'increase'.
The Ka'bah is full of blessings outwardly and inwardly. The outward blessings it has are quite obvious. Inspite of Makkah and its environs being a desert, dry and barren, all sorts of fruits and vegetables and items of need are available in all seasons and at all times. Not only that these are enough for the people of Makkah, it is much more than that. These suffice for all visitors from everywhere in the world. And everyone knows the volume of visitors, especially during the Hajj season, when hundreds and thousands of people from the farthest corners of the world assemble there whose count outnumbers the resi-dents of Makkah by at least four or five times. This huge multitude of people stays there, not for a few days, but for months together. Even, apart from the Hajj season, there is hardly a time of the year when thousands of people from outside do not come in and go out of here. It may be noted that, during the Hajj season particularly when hundreds and thousands of people from outside assemble there, it has never happened that articles of use could have gone out of the market and become unavailable. Even, animals of sacrifice which are slaughtered there by each and every person, at least on the average of one per per-son, and there are some who sacrifice more, are always available there. It is not that special arrangements are made to import these from other countries. In the words of the Holy Qur'n, يُجْبَىٰ إِلَيْهِ ثَمَرَاتُ كُلِّ شَيْءٍ (Brought toward it are fruits of everything - 28:57), there is a clear indication of this phenomena.
This was a view of the outward blessings which, of course, are not the ultimate objective. The spiritual, the inward blessings are so numerous that it is impossible to count them. There are important ` ibadat, the acts of worship, which are special to the Ka'bah. The great reward and the spiritual blessings that come from them totally revolve around the بیت اللہ Baytullah, such as the Hajj and ` Umra. Then, there are some other ` ibadat the merit of which increases several degrees when done in al-Masjid al-Haram. The Holy Prophet ﷺ has said that a man offering salah at his home will get thawab for one salah; and if he does that in the masjid of his locality, he will get the reward for twenty five salahs; and one who does that in a Jami` جامعہ big congregational mosque) will get the reward for five hundred salahs; and should he offer his salah in al-Masjid al-Aqsa, he will get the reward for one thousand salahs; and in my Masjid, he gets the thawab for fifty thousand salahs, while in al-Masjid al-Haram, that of one hundred thousand salahs. (This narration has been reported by Ibn Majah and Tahawi and others).
As far as the merits of Hajj are concerned, Muslims generally know the Hadith which declares that a Muslim who performs his Hajj obligations correctly is so cleansed of his past sins as if he was born on that day, all pure and pristine. Obviously, all these are spiritual blessings of the بیت اللہ Baytullah. These very blessings have been identified bythe word ھدی towards the end of the verse: مُبَارَكًا وَهُدًى لِّلْعَالَمِينَ (having blessings and guidance for all worlds).
The Ka`bah is the First House of Worship
Allah said,
إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ
(Verily, the first House appointed for mankind) for all people, for their acts of worship and religious rituals. They go around the House in Tawaf, pray in its vicinity and remain in its area in I`tikaf.
لَلَّذِى بِبَكَّةَ
(was that at Bakkah,) meaning, the Ka`bah that was built by Ibrahim Al-Khalil, whose religion the Jews and Christians claim they follow. However, they do not perform Hajj to the house that Ibrahim built by Allah's command, and to which he invited the people to perform Hajj. Allah said next, i
مُبَارَكاً
(full of blessing), sanctified,
وَهُدًى لِّلْعَـلَمِينَ
(and a guidance for Al-`Alamin.)
Imam Ahmad recorded that Abu Dharr said; "I said, `O Allah's Messenger! Which Masjid was the first to be built on the surface of the earth' He said, `Al-Masjid Al-Haram (in Makkah).' I said, `Which was built next' He replied `Al-Masjid Al-Aqsa (in Jerusalem).' I said, `What was the period of time between building the two' He said, `Forty years.' He added,
«ثُمَّ حَيْثُ أَدْرَكْتَ الصَّلَاةَ فَصَلِّ، فَكُلُّهَا مَسْجِد»
(Wherever (you may be, and) the prayer becomes due, perform the prayer there, for the whole earth was made a Masjid.)" Al-Bukhari and Muslim also collected this Hadith.
The Names of Makkah, Such As `Bakkah
Allah said,
لَلَّذِى بِبَكَّةَ
(was that at Bakkah), where Bakkah is one of the names of Makkah. Bakkah means, `it brings Buka' (crying, weeping) to the tyrants and arrogant, meaning they cry and become humble in its vicinity. It was also said that Makkah was called Bakkah because people do Buka next to it, meaning they gather around it. There are many names for Makkah, such as Bakkah, Al-Bayt Al-`Atiq (the Ancient House), Al-Bayt Al-Haram (the Sacred House), Al-Balad Al-Amin (the City of Safety) and Al-Ma'mun (Security). Makkah's names include Umm Rahm (Mother of Mercy), Umm Al-Qura (Mother of the Towns), Salah, as well as others.
The Station of Ibrahim
Allah's statement,
فِيهِ ءَايَـتٌ بَيِّـنَـتٌ
(In it are manifest signs) 3:97, means, clear signs that Ibrahim built the Ka`bah and that Allah has honored and blessed it. Allah then said,
مَّقَامِ إِبْرَهِيمَ
(the Maqam (station) of Ibrahim) When the building the Ka`bah was raised, Ibrahim stood on; the Maqam so that he could raise the walls higher, while his son Isma`il was handing the stones to him. We should mention that the Maqam used to be situated right next to the House. Later, and during his reign, `Umar bin Al-Khattab moved the Maqam farther to the east, so that those who go around the House in Tawaf are able to perform it easily, without disturbing those who pray next to the Maqam after finishing their Tawaf. Allah commanded us to pray next to the Maqam;
وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى
(And take you (people) the Maqam (station) of Ibrahim as a place of prayer) 2:125.
We mentioned the Hadiths about this subject before, and all the thanks are due to Allah. Al-`Awfi said that, Ibn `Abbas commented on Allah's statement,
فِيهِ ءَايَـتٌ بَيِّـنَـتٌ مَّقَامُ إِبْرَهِيمَ
(In it are manifest signs, the Maqam of Ibrahim;)
"Such as the Maqam and Al-Mash`ar Al-Haram." Mujahid said, "The impression of Ibrahim's feet remains on the Maqam as a clear sign." It was reported that `Umar bin `Abdul-`Aziz, Al-Hasan, Qatadah, As-Suddi, Muqatil bin Hayyan and others said similarly.
Al-Haram, the Sacred Area, is a Safe Area
Allah said,
وَمَن دَخَلَهُ كَانَ ءَامِناً
(whosoever enters it, he attains security,) 3:97 meaning, the Haram of Makkah is a safe refuge for those in a state of fear. There in its vicinity, they will be safe, just as was the case during the time of Jahiliyyah. Al-Hasan Al-Basri said, "(During the time of Jahiliyyah) a man would commit murder, then wear a piece of wool around his neck and enter the Haram. And even when the son of the murdered person would meet him, he would not make a move against him, until he left the sanctuary." Allah said,
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, and,
فَلْيَعْبُدُواْ رَبَّ هَـذَا الْبَيْتِ - الَّذِى أَطْعَمَهُم مِّن جُوعٍ وَءَامَنَهُم مِّنْ خوْفٍ
(So let them worship (Allah) the Lord of this House (the Ka`bah). (He) Who has fed them against hunger, and has made them safe from fear) 106:3-4.
It is not allowed for anyone to hunt in the Haram or to drive game out of its den to be hunted, or cut the trees in its vicinity, or pick its grass, as the Hadiths of the Prophet and the statements of the Companions testify. The Two Sahihs recorded (this being the wording of Muslim) that Ibn `Abbas said, "On the day of the conquest of Makkah, the Messenger of Allah ﷺ said,
«لَا هِجْرَةَ، وَلــكِنْ جِهَادٌ وَنِيَّـةٌ، وَإِذَا اسْتُنْفِرْتُمْ فَانْفِرُوا»
(There is no more Hijrah (migration to Makkah), only Jihad and good intention. If you were mobilized, then march forth.)
He also said on the day of the conquest of Makkah,
«إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّمَواتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلى يَوْمِ الْقِيَامَةِ، وَإِنَّهُ لَمْ يَحِلَّ الْقِتَالُ فِيهِ لأَحَدٍ قَبْلِي، وَلَمْ يَحِلَّ لِي إِلَّا فِي سَاعَةٍ مِنْ نَهَارٍ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْمِ الْقِيَامَةِ، لَا يُعْضَدُ شَوْكُهُ، وُلَا يُنَفَّرُ صَيْدُهُ، وَلَا يَلْتَقِطُ لُقَطَتَهَا إِلَّا مَنْ عَرَّفَهَا، وَلَا يُخْتَلَى خَلَاهَا»
(Beware! Allah made this town (Makkah) a sanctuary when He created the heavens and earth, and it is sacred by Allah's decree until the Day of Resurrection. Fighting in Makkah was not permitted for anyone before me, and it was made legal for me for only a few hours or so on that day. No doubt it is at this moment a sanctuary by Allah's decree until the Day of Resurrection. It is not allowed to uproot its thorny shrubs, hunt its game, pick up its lost objects, except by announcing it, or to uproot its trees.)
Al-`Abbas said, `Except the lemon grass, O Allah's Messenger, as they use it in their houses and graves.' The Prophet said:
«إِلَّا الْإِذْخِر»
(Except lemongrass)."
The Two Sahihs also recorded that Abu Shurayh Al-`Adawi said that he said to `Amr bin Sa`id while he was sending the troops to Makkah (to fight `Abdullah bin Az-Zubayr), "O Commander! Allow me to tell you what Allah's Messenger ﷺ said on the day following the conquest of Makkah. My ears heard it and my heart memorized it thoroughly, and I saw the Prophet with my own eyes when he, after glorifying and praising Allah, said,
«إِنَّ مَكَّةَ حَرَّمَهَا اللهُ، وَلَمْ يُحَرِّمْهَا النَّاسُ، فَلَا يَحِلُّ لِامْرِى يُؤْمِنُ بِاللهِ وَالْيَوْمِ الْآخِرِ أَنْ يَسْفِكَ بِهَا دَمًا، وَلَا يَعْضِدَ بِهَا شَجَرَةً، فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِصلى الله عليه وسلّم فِيهَا فَقُولُوا لَهُ: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُمْ، وَإِنَّمَا أَذِنَ لِي فِيهَا سَاعَةً مِنْ نَهَارٍ، وَقَدْ عَادَتْ حُرْمَتُهَا الْيَوْمَ كَحُرْمَتِهَا بِالْأَمْسِ فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِب»
(Allah, not the people, made Makkah a sanctuary. Therefore, anybody who has belief in Allah and the Last Day, should neither shed blood in it nor 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 as valid as it was before. So, those who are present, should inform those who are absent of this fact.)."
Abu Shurayh was asked, "What did `Amr reply" He said that `Amr said, "O Abu Shurayh! I know better than you in this respect; Makkah does not give protection to a sinner, a murderer or a thief."
Jabir bin `Abdullah said, "I heard the Messenger of Allah ﷺ saying,
«لَا يَحِلُّ لِأَحَدِكُمْ أَنْ يَحْمِلَ بِمَكَّةَ السِّلَاح»
(None of you is allowed to carry a weapon in Makkah.) Muslim recorded this Hadith.
`Abdullah bin `Adi bin Al-Hamra' Az-Zuhri said that he heard the Messenger of Allah ﷺ say while standing at Al-Hazwarah in the marketplace of Makkah,
«وَاللهِ إِنَّكِ لَخَيْرُ أَرْضِ اللهِ، وَأَحَبُّ أَرْضِ اللهِ إِلَى اللهِ، وَلَوْلَا أَنِّي أُخْرِجْتُ مِنْكِ مَا خَرَجْت»
(By Allah! You are the best of Allah's land and the most beloved land to Allah. Had it not been for the fact that I was driven out of you, I would not have left you.)
Imam Ahmad collected this Hadith and this is his wording. At-Tirmidhi, An-Nasa'i and Ibn Majah also collected it. At-Tirmidhi said, "Hasan Sahih."
The Necessity of Performing Hajj
Allah said,
وَللَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَـعَ إِلَيْهِ سَبِيلاً
(And Hajj to the House is a duty that mankind owes to Allah, for those who are able to undertake the journey) 3:97.
This Ayah established the obligation of performing Hajj. There are many Hadiths that mention it as one of the pillars and fundamentals of Islam, and this is agreed upon by the Muslims. According to texts and the consensus of the scholars, it is only obligatory for the adult Muslim to perform it once during his lifetime. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ once gave a speech in which he said,
«أَيُّهَا النَّاسُ قَدْ فُرِضَ عَلَيْكُمُ الْحَجُّ فَحُجُّوا»
(O people! Hajj has been enjoined on you, therefore, perform Hajj.)
A man asked, "Is it every year, O Allah's Messenger" The Prophet remained silent until the man repeated the question three times and he then said,
«لَوْ قُلْتُ: نَعَمْ لَوَجَبَتْ وَلَمَا اسْتَطَعْتُم»
(Had I said yes, it would have become an obligation and you would not have been able to fulfill it.) He said next,
«ذَرُونِي مَا تَرَكْتُكُمْ فَإِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِكَثْرَةِ سُؤَالِهِمْ وَاخْتِلَافِهِمْ عَلى أَنْبِيَائِهِمْ، وَإِذَا أَمَرْتُكُمْ بِشَيْءٍ فَأْتُوا مِنْهُ مَا اسْتَطَعْتُمْ، وَإِذَا نَهَيْتُكُمْ عَنْ شَيْءٍ فَدَعُوه»
(Leave me as I leave you, those before you were destroyed because of their many questions and disputing with their Prophets. If I command you with something, perform it as much as you can. If I forbid something for you, then refrain from it.) Muslim recorded similarly.
Meaning of `Afford' in the Ayah
There are several categories of "the ability to under take the journey". There is the physical ability of the person himself and the ability that is related to other things as mentioned in the books of jurisprudence. Abu `Isa At-Tirmidhi recorded that Ibn `Umar said, "A man stood up and asked the Messenger of Allah ﷺ `O Messenger of Allah! Who is the pilgrim' He said, `He who has untidy hair and clothes.' Another man asked, `Which Hajj is better, O Messenger of Allah' He said, `The noisy (with supplication to Allah) and bloody (with sacrifice).' Another man asked, `What is the ability to undertake the journey, O Messenger of Allah' He said, `Having provision and a means of transportation."' This is the narration that Ibn Majah collected. Al-Hakim narrated that Anas said that the Messenger of Allah ﷺ was asked about Allah's statement,
مَنِ اسْتَطَـعَ إِلَيْهِ سَبِيلاً
(for those who are able to undertake the journey;) 3:97 "What does `able to undertake the journey' mean" The Prophet answered, "Having sufficient provision and a means of transportation." Al-Hakim stated that this Hadith's chain of narration is authentic, following the guidelines of Muslim in his Sahih, but the Two Sahihs did not collect it. Ahmad recorded that Ibn `Abbas said that the Messenger of Allah ﷺ said,
«مَنْ أَرَادَ الْحَجَّ فَلْيَتَعَجَّل»
(Whoever intends to perform Hajj, let him rush to perform it.) Abu Dawud also collected this Hadith.
The One who Denies the Necessity of Hajj Becomes a Disbeliever
Allah said,
وَمَن كَفَرَ فَإِنَّ الله غَنِىٌّ عَنِ الْعَـلَمِينَ
(...and whoever disbelieves, then Allah stands not in need of any of the `Alamin) 3:97.
Ibn `Abbas, Mujahid and several others commented on this Ayah, "Whoever denies the necessity of Hajj becomes disbeliever, and Allah is far Richer than to need him." Al-Hafiz Abu Bakr Al-Isma`ili recorded that `Umar bin Al-Khattab said, "Whoever can afford Hajj but did not perform it, there is no difference in his case if he dies while Jew or Christian." This has an authentic chain of narration leading to `Umar.
Sesungguhnya rumah pertama yang dibangun di muka bumi untuk seluruh umat manusia sebagai tempat beribadah kepada Allah ialah Baitullah (Ka'bah) yang ada di Makkah. Itu adalah rumah yang diberkahi, memiliki banyak manfaat dari segi agama dan duniawi, dan mengandung petunjuk bagi segenap alam semesta.
The first House built on earth for all people to worship Allah was the Sacred House of Allah in Makkah: a House of worship full of worldly and sacred blessings, and guidance for all the worlds.
La première maison bâtie sur Terre pour tous les hommes afin qu’ils y adorent Allah est la Maison Sacrée d’Allah située à la Mecque. C’est une Maison bénie qui offre de nombreux avantages spirituels et terrestres en plus d’être une guidée universelle.
Il y a dans cette Maison des signes clairs de sa noblesse et de son mérite, comme les rites et les stations du pèlerinage. Parmi ces signes, il y a aussi la pierre sur laquelle Abraham se tint debout lorsqu’il voulut élever les murs de la Ka’bah ainsi la sécurité que ressent celui qui y entre, puisqu’il est à l’abri de toute agression.
Les gens capables de voyager jusqu’à cette Maison doivent s’y rendre afin d’accomplir les rites du Grand Pèlerinage. Quant à celui qui ne croit pas à l’obligation du Grand Pèlerinage, Allah n’a pas besoin de ce mécréant, ni du reste de l’Univers d’ailleurs.
According to the Jews’ self-made set of religious laws, eating the meat of the camel and the rabbit was illegal, while it was quite licit in Islam. So the Jews would ask, if Islam was a revealed religion, why it was that the lawful and the unlawful were different in Islam from what had been laid down in the former revealed religions. Similarly, they would ask how it was that a religion revealed by God could command the direction of prayer to be the Ka‘bah instead of al-Bayt al-Maqdis (Jerusalem), which had remained the direction for prayer in the teachings of all the prophets up till then. They in fact refused to believe that God could reveal a religion in which the Ka‘bah was held to be the direction for prayer.
U ovoj kući su znamenja očevidna koja ukazuju na njen status i vrijednost, poput obreda hadža i umre, i poput kamena na koji se Ibrahim, alejhis-selam, popeo kada je htio podići zid Kabe, i poput zaštite svakog ko uđe u Kabu plašeći se za sebe, i tu mu niko ne smije nauditi. Allah je obavezao ljude koji su u mogućnosti da se usmjere ka Kabi radi obavljanja hadža. Ko porekne obaveznost hadža – pa, Allah je neovisan o nevjernicima i o svim svjetovima.
Hay en esta Casa signos claros de su nobleza y su virtud, como los ritos y las estaciones de la peregrinación. Entre estos signos, está la piedra sobre la cual Abraham se puso de pie para elevar los muros de la Ka’bah, y el hecho de que aquel que allí entra siente paz porque ningún mal lo alcanza.
Las personas capaces de viajar hasta esta Casa deben hacerlo para cumplir con los ritos de la Peregrinación Mayor. En cuanto a aquellos que no creen en la obligación de la Peregrinación Mayor, Al-lah no tiene necesidad de ellos, ni del resto del universo en general.
In questa Casa vi sono evidenti segni del suo prestigio e delle sue sublimi grazie, come ad esempio i luoghi del pellegrinaggio; e tra questi segni vi è la pietra su cui Ibrāhīm salì quando decise di costruire la Ka'bah: Chi vi entra viene liberato da ogni timore e nessun male può raggiungerlo. Ed Allāh obbliga la gente a partire verso questa Casa per il pellegrinaggio, per colui che ha le possibilità di raggiungerla. Quanto a chi nega l'obbligo del Pellegrinaggio, in verità Allāh non ha bisogno di tale miscredente, e non ha bisogno di alcuna creatura.
Dito ay may mga palatandaang hayag hinggil sa karangalan nito at kalamangan nito gaya ng mga rituwal at mga pagsamba. Kabilang sa mga palatandaang ito ay ang bato na tinayuan ni Abraham noong ninais niyang iangat ang dingding ng Ka`bah. Kabilang din sa mga ito ay na ang sinumang pumasok dito ay maglalaho ang pangamba sa kanya at hindi siya aabutin ng pananakit. Kinakailangan sa mga tao para kay Allāh ang pagsadya sa Bahay na ito para sa pagsasagawa ng mga ritwal ng ḥajj: para sa sinuman sa kanila na nakakakaya sa pagdating doon. Ang sinumang tumangging sumampalataya sa tungkulin ng pagsasagawa ng ḥajj, tunay na si Allāh ay Walang-pangangailangan sa tagatangging sumampalatayang ito at sa mga nilalalang sa kalahatan.
Commentary
Three distinctions of بیت اللہ Baytullah
Related in this verse are distinctions and merits of the House of Allah, that is, the Ka` bah. Firstly, it has many signs of Allah's power, one of them being the station of Ibrahim مقام ابراھیم (Maqamu Ibrahim). Secondly, one who enters there becomes a recipient of peace and remains protected; he cannot be killed by anybody. Thirdly, it is obligatory on all Muslims around the world that they make the Hajj of the House of Allah, subject to the condition that one has the means and the ability to reach as far as there.
The signs of Allah's Power:
Since the time the foundations of بیت اللہ Baytullah were laid out, Allah Almighty has, because of its enormous blessings provided protection to the people of Makkah against enemy attacks. When Abrahah invaded Makkah with his army of elephants, Allah Almighty, in His most perfect power, destroyed them through birds. Those who enter the sacred precincts of Makkah, men and women, even animals, stand protected.
When there is rainfall on a certain side of بیت اللہ Baytullah, it has been observed that countries situated on that side are favoured with substantial rainfalls. Another unusual sign relates to the Jamarat, the granite pillars on which every pilgrim throws seven pebbles each, everyday for three days. A couple of million or more pilgrims go there every year. Had these pebbles remained there, the Jamarat would have been buried under a mountain of pebbles. The fact is that any huge deposits of pebbles are not visible there after the passage of three days of Hajj, except some scattered pebbles the cause of which is, as stated by the Holy Prophet ﷺ ، that angels pick up these pebbles and the pebbles left there belong to people whose Hajj is not accepted for some reason. This is why it is forbidden to pick up pebbles lying near the Jamarat and throw them on the pillars, as part of Hajj rites, since they are from the unaccepted ones.
In his comments on this phenomenon, Shaykh Jalal al-Din alSuyuti has said in الخصایٔص الکبرا al-Khasaa'is al-Kubra that there are some miracles of the Holy Prophet ﷺ which still live and stand, and shall continue right through to the Day of judgment and everyone shall see them. One of these, of course, is the unmatched presence of the Holy Qur'an itself which cannot be matched even if the whole world joined its forces. This inability persists all the same as it was during the blessed days of the Holy Prophet ﷺ and shall continue to persist like that right through to the Day of Judgment. Every Muslim, no matter of what period of time, shall be able to challenge the whole world: فَأْتُوا بِسُورَةٍ مِّثْلِهِ (Then, produce a Surah like it -10:38).
So is the miracle of Jamarat as stated above. Similarly there is the statement of the Prophet ﷺ in respect of Jamarat. He has stated that pebbles thrown on these pillars are picked up by the angels in a manner invisible to mankind. The few pebbles left belong to those unfortunate people whose pilgrimage is not accepted by Allah. The Prophet's statement has stood the test of time for centuries in a row and it will continue upto the Great Day. This is one of the continuing miracles of the Prophet ﷺ and a major sign of Allah in respect of the revered house of Ka'bah.
The Station of Ibrahim:
From among the signs associated with the Ka'bah there is the great sign - The Maqamu Ibrahim' which has been mentioned separately in its own right. The Station of Ibrahim is the name of the stone on which Sayyidna Ibrahim (علیہ السلام) stood while building the edifice of بیت اللہ Baytullah (the Ka'bah). There are narrations reporting that the stone raised itself along with the rising level of construction and came down automatically when so required. The footprints of Sayyidna Ibrahim (علیہ السلام) are still there on this stone. Obviously Obviously, that an inert and unconscious stone is invested with sudden intelligent volition to respond to functional needs and elevate itself, or come down, or that it is given the ability to assume the plasticity of wax and let a perfect print of feet appear on its surface, are all signs of the most perfect power of Allah reflecting the superior merit of بیت اللہ Baytullah.
This stone used to be on the ground close to the door of the بیت اللہ Baytullah. When came the Qur'anic command: وَاتَّخِذُوا مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى (And make the station of Ibrahim a place of prayer - 2:125), this stone was removed from there, considering the convenience of those who made tawaf, and placed in front of the بیت اللہ Baytullah, but at some distance outside the مطاف ma-taf (the area where طواف طواف awaf is made) close to Bi'r Zamzam (the well of Zamzam, the original site of which is now marked with a black marble circle on the floor of the بیت اللہ Baytullah with the legend inlaid in Arabic). Later, it was secured in a small structure behind which the two post-tawaf raka` at were offered. The present position is that the station of Ibrahim has been placed securely in a strong metal-crystal casing, but it is the particular stone inside it which is the Maqamu Ibrahim'. Offering the post-Tw‘af salah comprising two raka` at behind or close to it is more merit-worthy. But the appellation, Maqamu Ibrahim' taken in a literal sense, covers the entire al-Masjid al-Haram, the Sacred Mosque. Therefore, Muslim jurists have ruled that offering the two raka'at after Twaf anywhere within the Sacred Mosque would satisfy one's obligation.
'Whoever enters بیت اللہ Baytullah is secure':
The second peculiarity of the Ka'bah mentioned in the verse is that 'whoever enters it is secure'. This statement has different aspects. Firstly, it is true in the legal sense, for Allah Almighty has ordained that one who enters there should not be molested or killed; even, if a person kills someone or commits some other crime and goes into the sanctuary, he too should not be punished in there. Instead of that, he should be compelled to come out of the حرم Haram and when he does come out of the حرم Haram, the punishment due will then be given. This is how an entrant to حرم Haram gets the protection of Divine law.
The second form of security provided to the entrants of حرم Haram is factual. In the very design of Divine creation, Allah Almighty has caused awe and reverence for بیت اللہ Baytullah to take roots in the hearts of people. Even the Arab tribes of جاھلیہ Jahiliyyah, inspite of all their evil practices, were ready to sacrifice their lives to uphold the honour of بیت اللہ Baytullah. That they were all too wild and warring is well-known, yet they held the حرم Haram in such esteem that a son whose father was killed would say nothing to the killer and quietly move away from him in-spite of his burning rage for revenge.
The only time fighting was allowed within the حرم Haram area was for a few hours through a revelation from Allah Almighty. The occasion was the conquest of Makkah and the permission was restricted to the Holy Prophet ﷺ in order that he could cleanse the بیت اللہ Baytullah and serve an important objective of faith. Soon after the conquest, the Holy Prophet ﷺ made an express announcement to this effect and stressed that the original unlawfulness of fighting in the حرم Haram continues to be valid for ever.
As far as the case of Hajjaj ibn Yusuf is concerned who, after the time of the Holy Prophet ﷺ ، took armed action against Sayyidna ` Abdullah ibn Zubayr ؓ in Makkah, resorting to killings and terror. Since his action was a grave sin and a flagrant violation of law and Ka'bah's sanctity, in the sight of the entire community which hated him for what he did, therefore, it does not affect the divine declaration of Ka` bah's sanctity. It is also difficult to say that he violated the built-in sanctity of بیت اللہ Baytullah as such intentionally, for Hajjaj himself did not believe in the lawfulness of this action of his; he knew that he was committing a serious crime but he became overwhelmed by political and administrative considerations.
However, the truth is that the Muslim community at large has always held the حرم Haram and بیت اللہ Baytullah in the highest possible esteem and has always regarded fighting or quarrelling in the sacred precincts as one of the most ugly sins. This is a unique mark of بیت اللہ Baytullah, universally and exclusively.
The obligation of Hajj: A Distinction of بیت اللہ Baytullah
Allah Almighty has made the Hajj of بیت اللہ Baytullah an obligation subject to the condition that one has the necessary means and ability to reach there. Having 'means' can be explained by saying that one should have resources surplus to his basic needs which could help him take care of the cost of travel, to بیت اللہ Baytullah and back home, and the expenses incurred during stay in the Holy Land. It is also necessary that his 'means' should be good enough to cover the expenses of his family until his return, for this is an standing obligation on him. Then, one should not be physically handicapped, being unable to see, or use hands and feet, for a handicapped person would not have the ability to go that far and complete the many requirements of the Hajj.
As women are not legally permitted to travel without a محرم Mahram (marriage with whom is prohibited), they would be considered 'able' to embark on their Hajj if they are travelling with a محرم Mahram making his Hajj whether the محرم Mahram is bearing his own expenses or the woman pays for his expenses as well. Similarly, the route taken to reach the Hajj site should also be secure since this too is part of the condition of 'ability'. If peaceful conditions do not exist on the Hajj route and there is an acute danger to life and property, then, it would mean an absence of the 'ability' to perform Hajj.
Literally, Hajj means 'to intend'. What it means in terms of prescribed religious observance is already stated in the Holy Qur'an it-self, that is, the طواف tawaf of the Ka` bah, the stay in ` Arafat, and in Muzdalifah. Remaining details have been made clear by the Holy Prophet ﷺ through his words and deeds. So, after the announcement that the Hajj of بیت اللہ Baytullah is an obligation, it was said:
وَمَن كَفَرَ فَإِنَّ اللَّـهَ غَنِيٌّ عَنِ الْعَالَمِينَ
And if one disbelieves, then Allah is independent of all the worlds.
Included here, undoubtedly, is the person who intentionally rejects the belief that Hajj is obligatory. It is obvious that such a person can-not be considered a Muslim. He is a disbeliever indeed, for the description: "And if one disbelieves" fits him clearly and comprehensively. Then, comes the case of one who does believe that Hajj is an obligation, yet he does not, inspite of having the means and the ability, perform it. He too, in a way, is no less a denier of the Divine command. In his case, the words: "and if one disbelieves" will apply in the form of admonition and warning since this person is acting like disbelievers who do not perform Hajj. In the process, such a person acts just like one of them.
This is why Muslim jurists, رحمہم اللہ have said that this is a severe warning to those who do not perform Hajj inspite of having the means and the ability to do so and thus, by this heedless act of theirs, they become the likes of disbelievers. Let us seek refuge with Allah from such a fate.
Trong Ngôi Đền này có rất nhiều biểu hiệu thể hiện sự cao quí và giá trị của Ngôi Đền như các nghi thức hành hương, các địa điểm để hành hương, có phiếm đá mà Nabi Ibrahim đã đứng lúc xây dựng tường K'abah, ngoài ra ai bước vào bên trong Ngôi Đền là được an toàn, không ai dám gây hại. Thiên hạ được Allah qui định phải hướng đến đây để hành hương Hajj, tuy nhiên chỉ bắt buộc đối với người có đủ khả năng,nhưng ai đã phủ nhận bổn phận hành hương Hajj này thì hãy biết Allah rất mực giàu có không cần đến toàn thể vũ trụ.
Haccın yapıldığı yerler ve hac ibadetleri gibi bu evin (Kâbe'nin) şeref ve faziletine delalet eden açık nişaneler vardır. Bu nişanelerden bir tanesi de İbrahim -aleyhisselam-'ın Kâbe'nin duvarını yükseltmek için üzerine çıktığı taştır. Bu işaretlerden bir diğeri ise oraya giren kimseden korku ve endişenin gidip, kendisine hiç bir şeyin sıkıntı vermemesidir. Allah, hac ibadetini eda etme kastı ile Kâbe'yi hac etmeyi insanlar üzerine farz kılmıştır. Tabi ki bu, oraya ulaşmaya yol bulabilen kimseler için geçerlidir. Kim hac ibadetinin farz oluşunu inkâr ederse, Allah bu kâfir ve bütün alemlerden müstağnidir.
Di Baitullah ini terdapat tanda-tanda yang jelas mengenai kemuliaan dan keutamaannya, seperti manasik dan masyā'ir. Di antaranya ialah batu yang dijadikan tempat berdiri oleh Ibrahim ketika dia hendak meninggikan dinding Ka'bah. Juga di antaranya ialah siapa yang memasukinya maka ia akan merasa aman dan tidak akan mengalami gangguan apa pun, serta seluruh manusia berkewajiban untuk berkunjung ke Baitullah untuk menunaikan ibadah haji karena Allah, bagi orang yang memiliki kemampuan untuk sampai ke tempat itu. Namun, siapa yang mengingkari kewajiban haji maka sungguh Allah Mahakaya, tidak butuh terhadap orang yang kafir itu dan segenap alam semesta.
In this place of worship are clear signs of its special honour and blessings, such as the acts of worship performed in it, and its landmarks, including the stone that Abraham stood on when he was raising the walls of the Kaaba; and whoever enters it is safe, with no harm coming to them. People have a duty to Allah to perform the acts of Hajj in this House of worship, if they are able to do so. Whoever rejects the duty of Hajj disbelieves in Allah, and Allah is in no need of them or anything all in the worlds.
-Ey Peygamber!- De ki: Yahudi ve Hristiyanlardan olan ey kitap ehli! Bazıları Tevrat ve İncil'de gelen apaçık deliller olduğu halde, neden Nebi -sallallahu aleyhi ve sellem-'in doğruluğuna delalet eden delilleri inkâr ediyorsunuz? Allah bu amellerinizi hakkıyla bilen ve yaptıklarınıza şahittir. Bunların karşılığını size verecektir.
"Katakanlah, 'Hai Ahli Kitab, mengapa kamu mengingkari ayat-ayat Allah, padahal Allah Maha menyaksikan apa yang kamu kerjakan?' Katakanlah, 'Hai Ahli Kitab, mengapa kamu menghalang-halangi dari jalan Allah orang-orang yang telah beriman, kamu menghendakinya menjadi bengkok, padahal kamu menyaksikan?' Allah sekali-kali tidak lalai dari apa yang kamu kerjakan." (Ali Imran: 98-99).
(98-99) Dan ketika hujjah-hujjah telah tegak atas Ahli Kitab, sebagaimana yang telah lewat, padahal mereka sebelum itu mengenal Nabi ﷺ sebagaimana pengetahuan mereka kepada anak-anak mereka, maka Allah menjelek-jelekkan dari kalangan mereka orang-orang yang bersikeras menolak karena telah ingkar terhadap ayat-ayat Allah, dan tindakan mereka menghalangi hamba-hamba Allah dari jalan Allah, karena masyarakat awam mengikuti para ulama mereka. Dan Allah Maha Mengetahui keadaan mereka dan akan membalas semua itu dengan pembalasan yang setimpal dan penuh.
O Prophet, ask the People of the Scripture, the Jews and the Christians, why they reject the proof of the truth of your prophet-hood, including the proofs that came in the Torah and the Gospel, when Allah watches over everything you do, witnessing it, and will reward you accordingly.
Hãy nói đi - hỡi Nabi -: Hỡi thị dân Kinh Sách trong nhóm Do Thái và Thiên Chúa, tại sao các ngươi lại dám bác bỏ về các bằng chứng khẳng định sứ mạng thật sự của Thiên Sứ Muhammad, trong khi đó có những bằng chứng được Kinh Tawrah (Cựu Ước), Kinh Injil (Tân Ước) khẳng định? Allah luôn biết rõ việc các ngươi đã làm, Ngài sẽ làm chứng cho điều đó và ban thưởng đúng chuẩn cho các ngươi.
Katakanlah -wahai Nabi-, “Wahai Ahli Kitab dari kalangan Yahudi dan Nasrani! Mengapa kalian mengingkari bukti-bukti yang menunjukkan kebenaran Nabi -ṣallallāhu 'alaihi wa sallam- yang salah satunya ialah bukti-bukti yang dikemukakan oleh Kitab Taurat dan Injil?! Sungguh, Allah senantiasa mengawasi dan menyaksikan amal perbuatan kalian, dan akan memberi kalian balasan yang setimpal.”
Ô Prophète, dis: Ô Gens du Livre, juifs et chrétiens, pourquoi rejetez-vous les preuves évidentes de la véracité du Prophète dont certaines sont énoncées par la Torah et l’Evangile ?
Allah connaît vos agissements. Il en est témoin et Il vous rétribuera en conséquence.
Profeta, di: Gente del Libro, judíos y cristianos, ¿por qué rechazan las pruebas evidentes de la veracidad del Profeta, de las cuales algunas se enuncian en la Torá y el Evangelio? Al-lah conoce sus actos. Él es testigo y los retribuirá en consecuencia.
Commentary
Several verses earlier, the text was dealing with the people of the Book, their false beliefs and their doubts. Then, appeared the mention of بیت اللہ Baytullah and Hajj. Now once again, the people of the Book are the addressees. These verses relate to a particular event. There was a Jew, Shammas ibn Qays, who harboured a chronic malice against Muslims. Once, when he saw two Ansar tribes, Aws and Khazraj, gathered together amiably at one place, his malevolence got the better of him and he went about looking for ways to sow seeds of discord between them. Finally, he set up a man suggesting to him that these two tribes have fought much long-drawn war in pre-Islam days and both parties had recited poetical compositions highlighting their tribal pride. So why not recite these self-congratulating poetical compositions while both sit together. The moment these poems were recited there, emotions rose high, there were charges and counter-charges to the limit that the place and time of a fresh war was all set. When the Holy Prophet ﷺ heard about this, he came to them and said: 'What is all this? Here I am present amidst you and you are doing this after having become Muslims and after having become united and friendly with each other. This is sheer ignorance. Do you want, in this state of yours, to revert to kufr?'
They took the warning to their hearts. They knew this was a slip caused by شیطان Satan. They embraced each other, wept and repented. These verses were revealed in the background of this event.
This event appears in Ruh al-Ma'ani as narrated by Ibn Ishaq while there are others who narrate it from Zaid ibn Aslam. This subject continues through several verses after this. Here, the verses begin with an admonition to the people of the Book who had engineered this in triage, and this admonition has been done with great eloquence when, before admonishing them for what they did, they were taken to task for their disbelief as well, which meant that it would have made better sense if they themselves had taken to the right path, and become Muslims, rather than devoting themselves to distract others to the wrong track. Following this, Muslims have been addressed, and served with a word of caution, especially when they have by their side, the Book and the Messenger of Allah, two powerful, never-failing sources, which would help them stay firm in their belief.
The expression وَمَن يَعْتَصِم بِاللَّـهِ ,'translated as 'And whoever holds on to Allah' means one who stays firm in, and totally committed to, his ایمان 'iman or faith, for اعتصام 'i` tisam', the act of holding on to Allah firmly, denotes that one should affirm His Being and His Attributes, be staunchly faithful to what He has ordained, and in the process, be sure not to be lured into supporting the position of any adversary whoever that may be. One who acts in this manner 'is surely guided to the straight path'. It means that such a person is on the 'straight path', and being on the 'straight path' is the key to all that is good and beneficial which the Word of Allah promises to him.
Vjerovjesniče, reci: "O jevreji i kršćani, vi kojima je data Knjiga, zašto poričete dokaze koji ukazuju na istinitost Muhammeda, sallallahu alejhi ve sellem, u šta spadaju i dokazi koji su spomenuti u Tevratu i Indžilu? Allah dobro zna to što radite i kaznit će vas za to."
Di', o Profeta أيّها النّبي: "O Gente del Libro, Ebrei e Nazareni, perché discutete sulle evidenze della veridicità della Profezia di Muħammed, pace e benedizione di Allāh su di lui? Tale evidenza è presente nella Torāhالتّوراة e nel Vangeloالإنجيل, e Allāh conosce le vostre azioni ed è testimone di ciò che fate, e vi giudicherà per esse".
Chastising the People of the Book for Their Disbelief and Blocking the Path of Allah
In this Ayah Allah criticizes the disbelieving People of the Book for refusing the truth, rejecting Allah's Ayat and hindering those who seek to believe from His path, although they know that what the Messenger was sent with is the truth from Allah. They learned this from the previous Prophets and honorable Messengers, may Allah's peace and blessings be on them all. They all brought the glad tidings and the good news of the coming of the unlettered, Arab, Hashimi Prophet from Makkah, the master of the Children of Adam, the Final Prophet and the Messenger of the Lord of heavens and earth. Allah has warned the People of the Book against this behavior, stating that He is Witness over what they do, indicating their defiance of the knowledge conveyed to them by the Prophets. They rejected, denied and refused the very Messenger whom they were ordered to convey the glad tidings about his coming. Allah states that He is never unaware of what they do, and He will hold them responsible for their actions, R
يَوْمَ لاَ يَنفَعُ مَالٌ وَلاَ بَنُونَ
(The Day whereon neither wealth nor sons will avail) 26:88.
Sabihin mo, O Propeta: "O mga May Kasulatan kabilang sa mga Hudyo at mga Kristiyano, bakit kayo nagkakaila sa mga patunay sa katapatan ng Propeta – basbasan siya ni Allāh at batiin ng kapayapaan? – na kabilang sa mga ito ay patunay na nasaad sa Torah at Ebanghelyo, samantalang si Allāh ay tagabatid sa gawain ninyong ito, tagasaksi rito at gaganti Siya sa inyo dahil dito?"
98- De ki:“Ey Kitap ehli! Allah bütün yaptıklarınıza şahit iken niçin Allah’ın âyetlerini inkâr ediyorsunuz?”
99- De ki:“Ey Kitap ehli! Kendiniz (doğruluğuna) şahit olduğunuz halde Allah’ın yolunu eğri göstermeye yeltenerek, niçin iman edenleri o yoldan döndürmek istiyorsunuz? Allah yaptıklarınızdan gafil değildir.”
98-99. Bundan önceki buyruklarda Kitap ehline karşı deliller ortaya konmuştur. Ancak onlar bu delillerden önce de peygamber Muhammed sallallahu aleyhi ve sellem’i tıpkı kendi öz oğullarını tanıdıkları gibi tanıyorlardı. İşte bu delillerin ortaya konulmasından sonra Yüce Allah, Allah’ın âyetlerini inkâr etmeleri sebebi ile Kitap ehlinden inada giden kimseleri azarlamakta, insanları Allah’ın yolundan alıkoyduklarından ötürü yaptıklarını kötülemektedir. Çünkü bu kitap ehlinin avamı, onların alimlerinin arkasından gitmektedir. Ancak Yüce Allah onların bütün hallerini bilmektedir ve bu yaptıklarından ötürü onları eksiksiz olarak cezalandıracaktır.
Profeta, di: Gente del Libro, judíos y cristianos, ¿por qué impiden a las personas que quieren abrazar el Islam entrar en la religión de Al-lah, confundiendo lo verdadero con lo falso para que los creyentes se desvíen de la guía, siendo que ustedes son testigos de que esta religión es la verdad que confirma aquello que contienen sus libros? Al-lah no está desatento a su incredulidad, ni a sus artimañas para alejar a la gente de Su camino, y Él los retribuirá en consecuencia.
Reci, Vjerovjesniče: "O jevreji i kršćani, vi kojima je data Knjiga, zašto vjernike odvraćate od Allahove vjere, želeći je iskriviti, i želeći njene sljedbenike u zabludu odvesti, a vi ste svjedoci da je ova vjera istina i da potvrđuje ono što je objavljeno u knjigama koje su vama poslate? Allah ne zanemaruje vaše nevjerstvo i odvraćanje od Njegovog puta, i obračunat će vas za to!"
Di', o Profeta: "O Gente del Libro, Ebrei اليهود e Nazzareniالنّصارى, perché sbarrate la strada verso la fede in Allāh ai credenti e desiderate che la religione di Allāh abbandoni la Retta Via e vada incontro alla perdizione, seguendo coloro che sono lontani dalla Retta Via? Eppure voi testimoniate che questa religione è la religione della Retta Via, fatto confermato dai vostri Libri; ed Allāh non è ignaro delle vostre azioni di miscredenti e del fatto che sbarrate la Retta Via, e vi giudicherà per ciò".
Sabihin mo, O Propeta: "O mga May Kasulatan kabilang sa mga Hudyo at mga Kristiyano, bakit kayo pumipigil sa Relihiyon ni Allāh sa sinumang sumampalataya sa Kanya sa mga tao, na humihiling kayo para sa relihiyon ni Allāh ng isang pagkiling palayo sa katotohanan patungo sa kabulaanan at para sa mga alagad nito ng pagkaligaw palayo sa patnubay, samantalang kayo ay mga saksi na ang relihiyong ito ay ang katotohanan bilang tagapatotoo sa nasa mga kasulatan ninyo? Si Allāh ay hindi nalilingat sa anumang ginagawa ninyo na kawalang-pananampalataya sa Kanya at pagbalakid sa landas Niya Gaganti Siya sa inyo dahil dito."
Ô Prophète, dis: Ô Gens du Livre, juifs et chrétiens, pourquoi empêchez-vous les gens qui veulent croire d’entrer dans la religion d’Allah et exigez-vous que la religion d’Allah dévie de la vérité vers le faux et que ses fidèles s’égarent de la guidée, alors que vous attestez que cette religion est la vérité qui confirme ce que contiennent vos livres?! Allah n’est pas inattentif à votre mécréance, ni à vos manigances pour éloigner les gens de Sa voie, et Il vous rétribuera en conséquence.
Hãy nói đi - hỡi Nabi -: Hỡi thị dân Kinh Sách trong nhóm Do Thái và Thiên Chúa, tại sao các ngươi lại làm điều nghịch lý ngăn chặn tôn giáo của Allah, kéo thiên hạ rời xa Chân Lý và đẩy họ rơi vào lầm lạc trong khi các ngươi biết rõ đây là tôn giáo chính thống xác định lại điều đã ghi chép trong Kinh Sách của các ngươi ?! Allah không hề xao lãng về hành động nghịch đạo này của các ngươi và việc các ngươi cấm cản con đường của Ngài, và Ngài sẽ cho các ngươi nếm hậu quả đó.
O Prophet, ask the People of the Scripture, the Jews and the Christians, why they stop people who have faith from the Religion of Allah, wanting to twist it from the truth to falsehood, and turning its people from guidance to misguidance, when they witness that it is the truth confirming what is in their scriptures. Allah is not unaware of what they do in disbelieving it and preventing people from following it; and they will be repaid accordingly.
-Ey Peygamber!- De ki: Yahudi ve Hristiyanlardan olan ey kitap ehli! İnsanlardan iman edenleri haktan batıla meyletmelerini ve haktan habersiz dalalet ehli olmasını isteyerek Allah'ın dininden neden alıkoyuyorsunuz? Sizler muhakkak ki bu dinin hak olduğunu kitaplarınızın tasdik ettiğine şahitlersiniz. Allah bu dini inkâr etmek için yaptıklarınızdan habersiz değildir. O'nun yolundan engellemeye çalıştığınızdan dolayı sizlere bunun karşılığını verecektir.
Katakanlah -wahai Nabi-, “Wahai Ahli Kitab dari kalangan Yahudi dan Nasrani! Mengapa kalian menghalang-halangi orang-orang yang telah beriman kepada Allah dari agama-Nya dengan tujuan menginginkan agama Allah itu menyimpang dari kebenaran menuju kebatilan, dan para penganutnya tersesat dari jalan yang benar, sedangkan kalian menyaksikan bahwa agama (Islam) ini adalah kebenaran, yang membenarkan apa yang tertera di dalam kitab-kitab suci kalian?! Allah tidak akan lalai terhadap perbuatan kalian yang kafir kepada-Nya dan mengahalangi-halangi jalan-Nya dan Dia akan memberikan balasan yang setimpal kepada kalian.”
When the call of truth comes in all its purity, the interests of those who contrived to convince others that their self-styled religion had indeed been revealed by God are put at risk. People serving their own interests oppose the new messenger by raising different kinds of objections based on fallacies in order to turn others away from the true message. In their self-styled religion the basics of faith are not stressed. Instead, by giving importance to hair-splitting arguments on the relative aspects of religion, the acme of virtue is equated with full adherence to a man-made religious form. For example, they would shun rabbit’s meat, saying that it was not consumed by their saints, although along with this, many illegal things would have been legalized by them. They would consider it of the utmost importance to face exactly in the direction of al-Bayt al-Maqdis, like a compass needle pointing to the pole. But they would show no interest in making their daily activities God-oriented. Virtue, however, hinges upon the making of sacrifices and not on the mere fact of opting for a religious form. God’s true servant is one who offers his Lord the gift of love, and for whom no material thing is dearer than God. He is ever ready to pay the price of losing his prestige by recognizing the truth; he is ever ready to spend his wealth for the cause of God. Whoever is ready to pay the price of sacrificing his most cherished ambitions will be counted among the virtuous and considered a God-worshipper in the eyes of God.
Wahai orang-orang yang beriman kepada Allah dan mengikuti Rasul-Nya! Jika kalian mematuhi sekelompok Ahli Kitab dari kalangan Yahudi dan Nasrani terkait apa yang mereka ucapkan, dan kalian menerima pendapat mereka tentang apa yang mereka sampaikan, niscaya mereka akan mengembalikan kalian kepada kekafiran setelah beriman. Hal itu karena mereka menyembunyikan kedengkian dan kesesatan dari jalan yang benar.
Ey Allah'a iman edip, resulüne tabi olanlar! Söylemlerinde Yahudi ve Hristiyanlardan bir gruba itaat eder ve iddia ettiklerinde onların görüşlerini kabul ederseniz; içlerindeki haset ve haktan sapmalarından dolayı iman ettikten sonra sizi küfre döndürürler.
Ustedes que creen en Al-lah y siguen a Su Mensajero, si obedecen a un grupo de la Gente del Libro, judíos y cristianos, en lo que ellos les dicen y aceptan su consejo, los harán regresar a la incredulidad, por la envidia y el extravío que los atormentan, luego de que ustedes hubieron conocido la fe.
O vi koji vjerujete u Allaha i slijedite Njegovog Poslanika, ako se pokorite jednoj skupini onih kojima je data Knjiga, skupini jevreja i kršćana, u onome što govore, i ako prihvatite njihovo mišljenje, oni će vas iz vjerovanja vratiti u nevjerstvo, zbog zavisti i zablude koji su pri njima.
O mga sumampalataya kay Allāh at sumunod sa Sugo Niya, kung tatalima kayo sa isang pangkatin kabilang sa mga May Kasulatan kabilang sa mga Hudyo at mga Kristiyano sa sinasabi nila at tatanggap naman kayo sa pananaw nila kaugnay sa inaangkin nila, magpapabalik sila sa inyo sa kawalang-pananampalataya matapos ng pananampalataya dahilan sa taglay nilang inggit at pagkaligaw palayo sa patnubay.
"Hai orang-orang yang beriman, jika kamu mengikuti seba-gian dari orang-orang yang diberi al-Kitab, niscaya mereka akan mengembalikanmu menjadi orang kafir sesudah kamu beriman. Bagaimanakah kamu (sampai) menjadi kafir, padahal ayat-ayat Allah dibacakan kepadamu, dan RasulNya pun berada di tengah-tengah kamu? Barangsiapa yang berpegang teguh kepada (agama) Allah, maka sesungguhnya dia telah diberi petunjuk kepada jalan yang lurus." (Ali Imran: 100-101).
(100-101) Ketika Allah telah menegakkan hujjah atas Ahli Kitab dan menjelek-jelekkan mereka karena kekufuran dan kedur-hakaan mereka, maka Allah mengingatkan kaum Mukminin agar tidak terpedaya oleh mereka. Dan Allah menjelaskan kepada me-reka bahwa di antara kelompok ini ada yang selalu bersemangat dalam membahayakan kalian dan mengembalikan kalian kepada kekufuran setelah keimanan. Akan tetapi segala puji hanya milik Allah, kalian semua wahai sekalian kaum Mukminin, setelah Allah mengaruniakan kalian dengan agama ini dan kalian telah menyak-sikan ayat-ayat Allah, kebaikanNya, keramahanNya dan keutamaan-keutamaanNya, sementara Rasulullah ﷺ ada di tengah kalian yang akan memberikan kalian petunjuk kepada segala perkara yang bermanfaat untuk kalian, dan kalian berpegang teguh kepada Allah dan kepada tali agamaNya, niscaya mustahil mereka mampu mengembalikan kalian dari agama kalian. Karena agama yang dibangun di atas dasar-dasar dan tonggak-tonggak yang kokoh seperti ini, yang cahayanya sangat terang menyinari, bisa menarik hati manusia, dan menyatukan semua hati manusia, serta menyam-paikan hamba kepada tujuan yang paling mulia dan keinginan yang paling utama.
﴾ وَمَن يَعۡتَصِم بِٱللَّهِ ﴿ "Barangsiapa yang berpegang teguh kepada (agama) Allah," maksudnya, bertawakal kepadaNya dan berlindung di bawah perlindunganNya, ﴾ فَقَدۡ هُدِيَ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ ﴿ "maka sesungguhnya dia telah diberi petunjuk kepada jalan yang lurus." Demikianlah, di dalamnya terdapat anjuran untuk berpegang teguh kepada (agama) Allah dan bahwa hal itu adalah jalan menuju keselamatan dan pe-tunjuk.
O voi che credete in Allāh e seguite il Suo Messaggero, se obbedite a una fazione della Gente del Libro, Ebrei o Nazareni, in ciò che dicono, e accettate le loro insinuazioni, essi vi faranno tornare alla miscredenza dopo la fede, a causa della loro invidia e deviazione dalla retta via.
Hỡi những người đã tin tưởng Allah và tuân theo Thiên Sứ của Ngài, nếu các ngươi nghe theo nhóm thị dân Kinh Sách thuộc người Do Thái và người Thiên Chúa về những gì họ nói, đón nhận ý kiến của họ về thứ mà họ đã khẳng định thì chúng sẽ kéo các ngươi trở lại hiện trạng vô đức tin sau khi các ngươi đã tin tưởng chỉ vì lòng ganh tị và hận thù vốn ẩn chứa trong lòng nên họ đã làm thế.
Warning Muslims Against Imitating People of the Scriptures
Allah warns His believing servants against obeying the People of the Book, who envy the believers for the favor that Allah gave them by sending His Messenger . Similarly, Allah said,
وَدَّ كَثِيرٌ مِّنْ أَهْلِ الْكِتَـبِ لَوْ يَرُدُّونَكُم مِن بَعْدِ إِيمَـنِكُمْ كُفَّارًا حَسَدًا مِّنْ عِنْدِ أَنْفُسِهِمْ
(Many of the People of the Scripture (Jews and Christians) wish that they could turn you away as disbelievers after you have believed, out of their own envy) 2:109.
In this Ayah 3:100, Allah said,
إِن تُطِيعُواْ فَرِيقاً مِّنَ الَّذِينَ أُوتُواْ الْكِتَـبَ يَرُدُّوكُم بَعْدَ إِيمَـنِكُمْ كَـفِرِينَ
(If you obey a group of those who were given the Scripture (Jews and Christians), they would (indeed) render you disbelievers after you have believed!), then said,
وَكَيْفَ تَكْفُرُونَ وَأَنْتُمْ تُتْلَى عَلَيْكُمْ ءَايَـتُ اللَّهِ وَفِيكُمْ رَسُولُهُ
(And how would you disbelieve, while unto you are recited the verses of Allah, and among you is His Messenger), meaning, disbelief is far from touching you, since the Ayat of Allah are being sent down on His Messenger day and night, and he recites and conveys them to you. Similarly, Allah said,
وَمَا لَكُمْ لاَ تُؤْمِنُونَ بِاللَّهِ وَالرَّسُولُ يَدْعُوكُمْ لِتُؤْمِنُواْ بِرَبِّكُمْ وَقَدْ أَخَذَ مِيثَـقَكُمْ إِن كُنتُمْ مُّؤْمِنِينَ
(And what is the matter with you that you believe not in Allah! While the Messenger invites you to believe in your Lord; and He has indeed taken your covenant, if you are real believers) 57:8. A Hadith states that one day, the Prophet said to his Companions,
«أَيُّ الْمُؤْمِنِينَ أَعْجَبُ إِلَيْكُمْ إِيمَانًا؟»
قالوا: الملائكة. قال:
«وَكَيْفَ لَا يُؤْمِنُونَ وَهُمْ عِنْدَ رَبِّهِم»
؟ وذكروا الأنبياء، قال:
«وَكَيْفَ لَا يُؤْمِنُونَ وَالْوَحْيُ يَنْزِلُ عَلَيْهِمْ؟»
قالوا: فنحن. قال:
«وَكَيْفَ لَا تُؤْمِنُونَ وَأَنَا بَيْنَ أَظْهُرِكُمْ؟»
قالوا: فأي الناس أعجب إيمانًا؟ قال:
«قَوْمٌ يَجِيئُونَ مِنْ بَعْدِكُمْ يَجِدُونَ صُحُفًا يُؤْمِنُونَ بِمَا فِيهَا»
("Who among the faithful believers do you consider has the most amazing faith" They said, "The angels." He said, "Why would they not believe, since they are with their Lord" They mentioned the Prophets, and the Prophet said, "Why would they not believe while the revelation is sent down to them" They said, "Then, we are." He said, "Why would not you believe when I am among you" They asked, "Who has the most amazing faith" The Prophet said, "A people who will come after you and who will find only books that they will believe in.")
Allah said next,
وَمَن يَعْتَصِم بِاللَّهِ فَقَدْ هُدِىَ إِلَى صِرَطٍ مّسْتَقِيمٍ
(And whoever depends upon Allah, then he is indeed guided to the right path) 3:101 for trusting and relying on Allah are the basis of achieving the right guidance and staying away from the path of wickedness. They also represent the tool to acquiring guidance and truth and achieving the righteous aims.
100- Ey iman edenler! Eğer siz Kitap ehlinden bir kesime itaat edecek olursanız onlar, imanınızdan sonra sizi kâfir yaparlar.
101- Allah’ın âyetleri size okunuyor ve O’nun peygamberi de aranızda bulunuyor iken nasıl olur da inkâr edersiniz? Kim Allah’a sımsıkı sarılırsa dosdoğru yola iletilmiş olur.
100-101. Yüce Allah Kitap ehline karşı delilleri ortaya koyup küfür ve inatları sebebi ile onları azarladıktan sonra, mü’min kullarını da onlara aldanmaktan yana sakındırmakta, Kitap ehlinden bu kesimin esas itibari ile onlara zarar vermeyi ve imandan sonra onları küfre döndürmeyi çokça arzu ettiklerini beyan etmektedir.
Ama sizler -Allah’a hamd olsun ki- ey mü’minler! Allah size bu dini lütfedip siz bu dinin üstün belgelerini ve güzelliklerini, erdemlerini, değerlerini gördükten sonra, maslahatınıza olan bütün şeylere sizi ileten Allah Rasûlü de aranızda bulunduktan, siz de Allah’a ve onun dini olan ipine sımsıkı sarıldıktan sonra, artık onların sizleri dininizden geri çevirmelerine imkân yoktur. Çünkü apaydınlık ve sapasağlam esaslar ve kaideler üzerinde yükselen bu dine kalpler kendiliğinden meyleder. Bu din kalplere bütünü ile hakim olur. Kulları en üstün amaçlara ve en üstün maksatlara ulaştırır.“Kim Allah’a sımsıkı sarılırsa” yani kim O’na tevekkül eder ve O’nun himayesine sığınırsa “dosdoğru yola iletilmiş olur.” İşte bu ifade O’na sımsıkı sarılmayı teşvik etmekte, hidâyetin ve kurtuluşun yolunun bu olduğunu ortaya koymaktadır.
O you who have faith in Allah and follow His Prophet, if you follow a group of the People of the Scripture, from the Jews or the Christians, in what they say, and accept their opinion in what they claim, then you will return to disbelief after your faith because of their envy and their misguidance.
Ô vous qui croyez en Allah et suivez Son Messager, si vous obéissez à un groupe des Gens du Livre, juifs et chrétiens dans ce qu’ils disent et acceptez leurs avis, ils vous feront retourner à la mécréance après avoir connu la foi en raison de l’envie et de l’égarement qui les tourmentent.
How could you disbelieve in Allah after you have had faith in Him, especially when you have the biggest reason for having firm faith with you? The verses of Allah are being recited to you, and the Messenger Muhammad (peace be upon him) is making them clear to you. Whoever holds on firmly to the Book of Allah and His Messenger’s way of life, Allah has guided them to the right path.
Comment mécroyez-vous en Allah après avoir cru en Lui alors que vous disposez de la raison suprême de rester fermement fidèles à la foi.
En effet, les versets d’Allah vous sont récités et Son Messager vous les explique.
Quiconque se cramponne au Livre d’Allah et à la Sunna de Son Messager, Allah lui facilite alors d’emprunter une voie droite qui ne comporte aucune tortuosité.
Và làm sao các ngươi lại phủ nhận đức tin nơi Allah sau khi đã tin tưởng nơi Ngài, kèm thêm các ngươi có nguyên nhân lớn nhất để kiên định trên đức tin Iman như các câu Kinh của Allah đã xướng đọc cho các ngươi nghe, các Thiên Sứ của Ngài đã giải thích rõ cho các ngươi về ý nghĩa của lời phán đó. Vì vậy, ai biết bám chặt lấy Kinh Sách của Allah (tức Qur'an) và Sunnah của Thiên Sứ của Ngài là y đã được hướng dẫn đến Allah bằng con đường ngay chính không quanh co.
Bagaimana mungkin kalian kafir kepada Allah setelah beriman kepada-Nya, sedangkan kalian mempunyai alasan terbesar untuk mempertahankan iman?! Ayat-ayat Allah selalu dibacakan kepada kalian, dan Rasul-Nya Muhammad -ṣallallāhu 'alaihi wa sallam- senantiasa menjelaskannya kepada kalian. Barang siapa yang berpegang teguh pada kitab Allah dan Sunnah Rasul-Nya maka Allah telah membimbingnya ke jalan lurus, yang tidak ada penyimpangan di dalamnya.
İman üzere sebat etmeniz için en büyük sebep sizinle beraberken nasıl olur da Allah'a iman ettikten sonra onu inkâr edersiniz? Allah'ın ayetleri size okunuyor ve resulü Muhammed -sallallahu aleyhi ve sellem- bu ayetleri size açıklıyor. Kim Allah'ın kitabına ve resulünün sünnetine sımsıkı sarılırsa, Allah o kimseyi hiçbir eğriliğin bulunmadığı dosdoğru yolda muvaffak kılar.
E come potete rinnegare Allāh dopo aver creduto in Lui, mentre avete con voi la prova più evidente della veridicità della fede? I versetti di Allāh vi vengono recitati, ed il Suo Profeta Muħammed, pace e benedizione di Allāh su di lui, ve li chiarisce. Colui che si attiene al Libro di Allāh e alla Sunnah del Suo Messaggero, costui è stato indirizzato da Allāh sulla Retta Via, che non presenta tortuosità.
¿Cómo pueden descreer de Al-lah luego de haber creído en Él cuando disponen de la razón suprema para permanecer firmes en la fe? En efecto, las aleyas de Al-lah son recitadas para ustedes y Su Mensajero se las explica. A quien se aferre al Libro de Al-lah y a la Sunna de Su Mensajero, Al-lah le ha facilitado tomar el camino recto que no posee ninguna tortuosidad.
Papaano kayong tumatangging sumampalataya kaya Allāh matapos ng pagsampalataya ninyo sa Kanya samantalang kasama ninyo ang kadahilanang pinakasukdulan para sa katatagan sa pananampalataya sapagkat ang mga tanda ni Allāh ay binibigkas sa inyo at ang Sugo Niyang si Muḥammad – ang basbas at ang pagbati ng kapayapaan ay sumakanya – ay naglilinaw sa mga ito para sa inyo? Ang sinumang kumakapit sa Aklat ni Allāh at sa Sunnah ng Sugo Niya ay nagtuon nga si Allāh sa kanya tungo sa daang tuwid na walang kabaluktutan.
Kako da ne vjerujete u Allaha nakon što ste vjerovali, premda imate najveći razlog da budete čvrsti u vjerovanju? Taj razlog su Allahovi ajeti koji vam se citiraju, i Allahov poslanik Muhammed, sallallahu alejhi ve sellem, koji vam ih objašnjava. Ko se bude držao Allahove knjige i sunneta Njegovog Poslanika, takvog je Allah uputio na Pravi put, na put na kojem nema devijacija i skretanja.
Wahai orang-orang yang beriman kepada Allah dan mengikuti Rasul-Nya! Takutlah kalian kepada Tuhan kalian dengan sebenar-benarnya takut, yaitu dengan mengikuti perintah-perintah-Nya, menjauhi larangan-larangan-Nya, dan mensyukuri nikmat-nikmat-Nya, serta berpegang-teguhlah kalian pada agama kalian sampai maut menjemput ketika kalian dalam keadaan seperti itu.
Ustedes que creen en Al-lah y siguen a Su Mensajero, teman a Al-lah como es debido, es decir, acatando Sus preceptos, respetando Sus prohibiciones y agradeciéndole siempre Sus favores. Aférrense a Su religión hasta el final de sus vidas.
O voi che credete in Allāh e seguite il Suo messaggero, temete il vostro Dio nel modo giusto, seguendo i Suoi ordini e rispettando i Suoi divieti, ringraziateLo per le Sue grazie e attenetevi saldamente alla vostra religione finché non vi raggiunga la morte e voi in tale condizione.
O mga sumampalataya kay Allāh at sumunod sa Sugo Niya, mangamba kayo sa Panginoon ninyo nang totoong pangangamba. Iyon ay sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya, pag-iwas sa mga sinasaway Niya, at pasasalamat sa Kanya sa mga biyaya Niya. Kumapit kayo sa relihiyon ninyo hanggang sa dumating sa inyo ang kamatayan habang kayo ay nasa [kalagayang] iyon.
Meaning of `Taqwa of Allah
Ibn Abi Hatim recorded that `Abdullah bin Mas`ud commented on the Ayah,
اتَّقُواْ اللَّهَ حَقَّ تُقَاتِهِ
(Have Taqwa of Allah as is His due,)
"That He is obeyed and not defied, remembered and not forgotten and appreciated and not unappreciated." This has an authentic chain of narration to `Abdullah bin Mas`ud. Al-Hakim collected this Hadith in his Mustadrak, from Ibn Mas`ud, who related it to the Prophet . Al-Hakim said, "It is authentic according to the criteria of the Two Shaykhs Al-Bukhari and Muslim, and they did not record it." This is what he said, but it appears that it is only a statement of `Abdullah bin Mas`ud, and Allah knows best. It was also reported that Anas said, "The servant will not have Taqwa of Allah as is His due until he keeps his tongue idle." Allah's statement,
وَلاَ تَمُوتُنَّ إِلاَّ وَأَنتُم مُّسْلِمُونَ
(and die not except as (true) Muslims) 3:102, means, preserve your Islam while you are well and safe, so that you die as a Muslim. The Most Generous Allah has made it His decision that whatever state one lives in, that is what he dies upon and is resurrected upon. We seek refuge from dying on other than Islam.
Imam Ahmad recorded that Mujahid said, "The people were circling around the Sacred House when Ibn `Abbas was sitting, holding a bent-handled walking stick. Ibn `Abbas said, The Messenger of Allah ﷺ recited,
يأَيُّهَا الَّذِينَ ءَامَنُواْ اتَّقُواْ اللَّهَ حَقَّ تُقَاتِهِ وَلاَ تَمُوتُنَّ إِلاَّ وَأَنتُم مُّسْلِمُونَ
(Have Taqwa of Allah as is His due, die not except as (true) Muslims.) 3:102, then he said;
«وَلَوْ أَنَّ قَطْرَةً مِنَ الزَّقُّومِ قُطِرَتْ لَأَمَرَّتْ عَلى أَهْلِ الْأرْضِ عِيشَتَهُمْ، فَكَيْفَ بِمَنْ لَيْسَ لَهُ طَعَامٌ إِلَّا الزَّقُّومُ؟»
(Verily, if a drop of Zaqqum (a tree in Hell) falls, it will spoil life for the people of earth. What about those whose food is only from Zaqqum)"
This was recorded by At-Tirmidhi, An-Nasa'i, Ibn Majah, Ibn Hibban in his Sahih and Al-Hakim his Mustadrak. At-Tirmidhi said, "Hasan Sahih"' while Al-Hakim said; "It meets the conditions of the Two Sahihs and they did not record it."
Imam Ahmad recorded that Jabir said that three nights before the Messenger of Allah ﷺ died he heard him saying;
«لَا يَمُوتَنَّ أَحَدُكُمْ إِلَّا وَهُوَ يُحْسِنُ الظَّنَّ بِاللهِ عَزَّ وَجَل»
(None of you should die except while having sincere trust in Allah, the Exalted and Most Honorable.) Muslim also recorded it. The Two Sahihs record that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«يَقُولُ اللهُ: أَنَا عِنْدَ ظَنِّ عَبْدِي بِي»
(Allah said, "I am as My servant thinks of Me.")
The Necessity of Holding to the Path of Allah and the Community of the Believers
Allah said next,
وَاعْتَصِمُواْ بِحَبْلِ اللَّهِ جَمِيعاً وَلاَ تَفَرَّقُواْ
(And hold fast, all of you together, to the Rope of Allah, and be not divided among yourselves.) It was said that,
بِحَبْلِ اللَّهِ
(to the Rope of Allah) refers to Allah's covenant, just as Allah said in the following Ayah,
ضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ أَيْنَ مَا ثُقِفُواْ إِلاَّ بِحَبْلٍ مِّنْ اللَّهِ وَحَبْلٍ مِّنَ النَّاسِ
(Indignity is put over them wherever they may be, except when under a covenant (of protection) from Allah, and from men;) 3:112, in reference to pledges and peace treaties.
Allah's statement
وَلاَ تَفَرَّقُواْ
(and be not divided among yourselves), orders sticking to the community of the believers and forbids division. There are several Hadiths that require adhering to the Jama`ah (congregation of believers) and prohibit division. Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«إِنَّ اللهَ يَرْضَى لَكُمْ ثَلَاثًا، وَيَسْخَطُ لَكُمْ ثَلَاثًا: يَرْضَى لَكُمْ أَنْ تَعْبُدُوهُ وَلَا تُشْرِكُوا بِهِ شَيْئًا، وَأَنْ تَعْتَصِمُوا بِحَبْلِ اللهِ جَمِيعًا وَلَا تَفَرَّقُوا،وَأَنْ تَنَاصَحُوا مَنْ وَلَّاهُ اللهُ أَمْرَكُمْ. وَيَسْخَطُ لَكُمْ ثَلَاثًا: قِيلَ وَقَالَ، وَكَثْرَةَ السُّؤَالِ، وَإِضَاعَةَ الْمَال»
(It pleases Allah for you to acquire three qualities and displeases Him that you acquire three characteristics. It pleases Him that you worship Him Alone and not associate anything or anyone with Him in worship, that you hold on to the Rope of Allah altogether and do not divide, and that you advise whoever Allah appoints as your Leader. The three that displease Him are that you say, `It was said,' and, `So-and-so said,' asking many unnecessary questions and wasting money.)
Allah said,
وَاذْكُرُواْ نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ كُنتُم أَعْدَآءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَاناً
(and remember Allah's favor on you, for you were enemies one to another but He joined your hearts together, so that, by His grace, you became brethren) 3:103.
This was revealed about the Aws and Khazraj. During the time of Jahiliyyah, the Aws and Khazraj were at war and had great hatred, enmity and ill feelings towards each other, causing long conflicts and battles to occur between them. When Allah brought Islam, those among them who embraced it became brothers who loved each other by Allah's grace, having good ties for Allah's sake and helping each other in righteousness and piety. Allah said,
هُوَ الَّذِى أَيَّدَكَ بِنَصْرِهِ وَبِالْمُؤْمِنِينَوَأَلَّفَ بَيْنَ قُلُوبِهِمْ لَوْ أَنفَقْتَ مَا فِى الاٌّرْضِ جَمِيعاً مَّآ أَلَّفْتَ بَيْنَ قُلُوبِهِمْ وَلَـكِنَّ اللَّهَ أَلَّفَ بَيْنَهُمْ
(He it is Who has supported you with His Help and with the believers. And He has united their hearts. If you had spent all that is in the earth, you could not have united their hearts, but Allah has united them)8:62,63, until the end of the Ayah. Before Islam, their disbelief had them standing at the edge of a pit of the Fire, but Allah saved them from it and delivered them to faith. The Messenger of Allah ﷺ reminded the Ansar from both Aws and Khazraj of this bounty when he was dividing the war booty of Hunayn. During that time, some Ansar did not like the way the booty was divided, since they did not get what the others did, although that was what Allah directed His Prophet to do. The Messenger of Allah ﷺ gave them a speech, in which he said,
«يَا مَعْشَرَ الْأَنْصَارِ أَلَمْ أَجِدْكُمْ ضُلَّالًا فَهَدَاكُمُ اللهُ بِي، وَكُنْتُمْ مُتَفَرِّقِينَ فَأَلَّفَكُمُ اللهُ بِي، وَعَالَةً فَأَغْنَاكُمُ اللهُ بِي؟»
(O Ansar! Did I not find you misguided and Allah directed you to guidance because of me Were you not divided beforehand and Allah united you around me Were you not poor and Allah enriched you because of me)
Whenever the Prophet asked them a question, they would answer, "Indeed, Allah and His Messenger have granted us bounty."
Ô vous qui croyez en Allah et suivez Son Messager, craignez Allah comme il se doit, c’est-à-dire en vous conformant à Ses commandements, en vous abstenant de Ses interdits et en Lui étant reconnaissants pour Ses bienfaits.
Cramponnez-vous à votre religion jusqu’à ce que la mort vous saisisse dans cet état.
Hỡi những người đã tin tưởng Allah và tuân theo Thiên Sứ của Ngài, hãy kính sợ Thượng Đế các người bằng lòng kính sợ thật sự bằng cách luôn tuân theo mọi mệnh lệnh của Ngài, tránh xa mọi điều Ngài đã cấm, tạ ơn Ngài về những hồng phúc đã ban và bám chặt lấy tôn giáo của Ngài mãi đến khi cái chết đến túm lấy các ngươi.
"Hai orang-orang yang beriman, bertakwalah kepada Allah sebenar-benar takwa kepadaNya; dan janganlah sekali-kali kamu mati melainkan dalam keadaan beragama Islam. Dan berpegang-lah kamu semuanya kepada tali (agama) Allah, dan janganlah kamu bercerai berai, dan ingatlah akan nikmat Allah kepadamu ketika kamu dahulu (pada masa jahiliyah) bermusuh-musuhan, maka Allah mempersatukan hatimu, lalu menjadilah kamu –karena nikmat Allah– orang-orang yang bersaudara; dan kamu telah ber-ada di tepi jurang neraka, lalu Allah menyelamatkan kamu dari padanya. Demikianlah Allah menerangkan ayat-ayatNya kepada-mu, agar kamu mendapat petunjuk. Dan hendaklah ada di antara kamu segolongan umat yang menyeru kepada kebajikan, menyuruh kepada yang ma'ruf dan mencegah dari yang mungkar; merekalah orang-orang yang beruntung. Dan janganlah kamu menyerupai orang-orang yang bercerai-berai dan berselisih, sesudah datang keterangan yang jelas kepada mereka. Mereka itulah orang-orang yang mendapat siksa yang berat." (Ali Imran: 102-105).
(102-105) Ayat-ayat ini mengandung anjuran Allah kepada hamba-hambaNya, kaum Mukminin agar mendirikan syukur atas nikmat-nikmatNya yang besar yaitu dengan bertakwa kepadaNya dengan sebenar-benar takwa, dan agar mereka menaatiNya dan meninggalkan kemaksiatan terhadapNya secara tulus ikhlas untuk-Nya, dan agar mereka menegakkan agama mereka dan berpegang teguh kepada tali Allah yang telah Dia hantarkan kepada mereka. Dan Dia menjadikan tali itu –yaitu agama dan kitabNya– sebagai sebab antara mereka denganNya, serta bersatu dengan berpedoman pada agama dan kitabNya dan tidak saling bercerai berai, dan agar mereka selalu konsisten atas hal itu hingga mereka meninggal.
Lalu Allah menyebutkan kondisi mereka yang dahulu sebe-lum adanya nikmat tersebut, yaitu bahwasanya mereka dahulu saling bermusuhan dan bercerai berai. Kemudian Allah menyatu-kan mereka dengan agama ini dan merekatkan hati-hati mereka, serta menjadikan mereka sebagai saudara. Padahal mereka dahulu berada di pinggir jurang api neraka, lalu Allah menyelamatkan mereka dari kesengsaraan, dan memberikan jalan kebahagiaan bagi mereka. ﴾ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمۡ ءَايَٰتِهِۦ لَعَلَّكُمۡ تَهۡتَدُونَ ﴿ "Demikianlah Allah menerang-kan ayat-ayatNya kepadamu, agar kamu mendapat petunjuk" untuk ber-syukur kepada Allah dan berpegang teguh kepada tali agamaNya. Dan Allah memerintahkan mereka untuk menyempurnakan kondisi seperti ini, dan sebab terkuat yang membantu mereka menegakkan agama mereka adalah keberadaan sekelompok dari mereka yang bergerak dengan jumlah yang cukup, ﴾ يَدۡعُونَ إِلَى ٱلۡخَيۡرِ ﴿ "yang menyeru kepada kebajikan", yaitu berupa pokok-pokok agama, cabang-cabang, dan syariat-syariatnya, ﴾ وَيَأۡمُرُونَ بِٱلۡمَعۡرُوفِ ﴿ "menyuruh kepada yang ma'ruf," yaitu sesuatu yang diketahui nilai baiknya, baik secara syariat maupun akal, ﴾ وَيَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِۚ ﴿ "dan mencegah dari yang mungkar," yaitu sesuatu yang diketahui nilai buruknya secara syariat maupun akal, ﴾ وَأُوْلَٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ ﴿ "dan merekalah orang-orang yang beruntung," orang-orang yang mendapatkan segala yang diinginkan dan sela-mat dari segala yang dikhawatirkan.
Termasuk dalam kelompok tersebut adalah para ulama dan para pendidik, orang-orang yang bergerak dengan berkhutbah, berceramah, dan memberikan nasihat kepada manusia secara umum maupun khusus serta orang-orang yang mengingatkan orang lain, yang bertugas mengontrol manusia dalam pelaksanaan shalat lima waktu, penunaian zakat dan penegakan syariat-syariat agama, serta melarang mereka dari segala kemungkaran.
Oleh karena itu, setiap orang yang menyeru manusia kepada kebaikan secara umum atau secara khusus, atau dia memberikan nasihat kepada masyarakat umum atau kelompok khusus, maka dia termasuk dalam ayat yang mulia tersebut.
Kemudian Allah melarang mereka dari menempuh jalan orang-orang yang bercerai berai yang mana agama dan keterangan-keterangan yang jelas telah mendatangi mereka yang mengharus-kan mereka untuk melaksanakannya dan bersatu karenanya, namun mereka bercerai berai dan berselisih, hingga mereka men-jadi berkelompok-kelompok, dan itu tidaklah muncul akibat dari kebodohan maupun kesesatan, akan tetapi muncul dari pengeta-huan dan tujuan yang buruk, serta kesewenang-wenangan sebagian mereka atas sebagian yang lain.
Karena itulah Allah berfirman, ﴾ وَأُوْلَٰٓئِكَ لَهُمۡ عَذَابٌ عَظِيمٞ ﴿ "Dan mereka itulah orang-orang yang mendapat siksa yang berat."
O vi koji vjerujete u Allaha i slijedite Njegovog Poslanika, istinski se bojte svog Gospodara činjenjem onoga što vam je naredio i klonjenjem onoga što vam je zabranio, budite Mu zahvalni na blagodatima, i do smrti budite privrženi vjeri.
102- Ey iman edenler! Allah’tan hakkıyla korkun ve ancak müslüman olarak ölün.
103- Hep beraber Allah’ın ipine sarılın, bölünmeyin. Allah’ın üzerinizdeki nimetini hatırlayın: Hani siz düşman idiniz de O kalplerinizi birleştirmişti ve O’nun nimeti ile kardeş olmuştunuz. Yine siz ateşten bir çukurun kenarında idiniz de oradan da sizi O kurtarmıştı. İşte Allah hidâyet bulasınız diye size âyetlerini böylece apaçık bildiriyor.
104- Sizden hayra çağıran, iyiliği emreden ve kötülükten alıkoyan bir topluluk bulunsun. İşte onlar kurtuluşa erenlerin tâ kendileridir.
105- Siz, kendilerine apaçık deliller geldikten sonra bölünüp ayrılığa düşenler gibi olmayın. İşte onlar için büyük bir azap vardır.
102-103. Bu âyet-i kerimelerde Yüce Allah mü’min kullarını, üzerlerindeki büyük nimetlere karşılık şükür borçlarını yerine getirmeye teşvik etmektedir. Bunun da O’ndan hakkıyla korkmaları, takvâ sahibi olmaları, O’na gereği gibi itaat etmeleri, O’na isyandan kaçınmaları ve bütün bunlarda O’na karşı ihlâslı olmaları ile olacağını bildirmekte ve dinlerini dosdoğru uygulayarak kendilerine ulaştırmış olduğu ipine sımsıkı sarılmalarını istemektedir. Çünkü O, bu ipi onlarla kendi zatı arasında bir yol kılmıştır. Allah’ın ipinden kasıt da O’nun dini, Kitabı ve bunlar etrafında toplanıp bölünmemek demektir. İşte Allah onlardan bunu ölünceye dek sürdürmelerini istemektedir.
Yine Yüce Allah, bu nimetten önceki hallerini de onlara hatırlatmaktadır ki, bundan önce onlar birbirlerine düşman idiler ve darmadağınık haldeydiler. Bu din vasıtası ile O, onları bir araya getirdi, kalplerini birbirine kaynaştırdı ve onları kardeş yaptı. Onlar dibinde ateş bulunan bir uçurumun kenarında idiler. İşte onları böyle bir bedbahtlıktan çekip kurtardı ve mutluluk yoluna ulaştırdı.“İşte Allah” Allah’a şükre ve O’nun ipine sımsıkı sarılmaya götüren yolu izleyip de “hidâyet bulasınız diye size âyetlerini böylece apaçık bildiriyor.”
104. Yüce Allah devamla müminlere bu hallerini tamamlamalarını ve dinlerini tam anlamı ile uygulama imkânını sağlayacak olan en büyük sebebi yerine getirmelerini emretmektedir. Şöyle ki “Sizden hayra” yani dine, onun itikadi ve fer’i bütün hükümlerine “çağıran, iyiliği emreden” iyilik (maruf) dinen ve aklen güzel olduğu bilinen her şeydir, “kötülükten alıkoyan” kötülük (münker) ise dinen ve aklen çirkin olduğu bilinen her şeydir, “bir topluluk” yeterli sayıda bir kesim “bulunsun. İşte onlar kurtuluşa erenlerin tâ kendileridir.” Yani bütün istediklerini elde eden ve korktukları her bir şeyden kurtulan kimseler onlardır. İlim öğrenen ve öğretenler, insanlara özel ve genel olarak ders, hutbe ve vaaz verenler, insanların namaz kılıp zekât vermelerini ve dinin hükümlerini uygulamalarını sağlamak için Allah rızasını elde etmek gayesi ile gayret gösteip onları kötülüklerden alıkoyanlar, zikre geçen bu kesimin kapsamına girmektedir. Buna göre genel olsun, özel olsun insanları hayra çağıran yahut da genel veya özel bir nasihatta bulunan herkes bu âyet-i kerimenin kapsamına girmektedir.
105. Yüce Allah, mü’min kullarına tefrikaya düşenlerin yollarını izlemelerini yasaklamaktadır. Hâlbuki onlara din ve apaçık belgeler gelmişti, bunlar gereği gibi dini uygulamalarını ve birlik olmalarını gerektirdiği halde onlar ayrılığa düştüler, ihtilaf ettiler ve gruplara ayrıldılar. Ancak bu durumları bilgisizlik ve sapıklıklarının bir sonucu değildi. Aksine onlar bunu bilerek ve kötü maksat gözeterek yapmışlardı. Birbirlerini kıskanarak ve haksızlığa saparak bu hale gelmişlerdi. Bundan dolayı Yüce Allah:“İşte onlar için büyük bir azap vardır.” buyurmaktadır. Daha sonra Yüce Allah, bu büyük azabın ne zaman gerçekleşeceğini, bu can yakıcı azabın ne zaman onlara dokunacağını açıklayarak şöyle buyurmaktadır
O you who have faith in Allah and follow His Messenger, be mindful of Allah as you have been commanded, by following what He instructs you to do, and by staying away from what He prohibits you from doing; and be thankful for His favour, holding firmly to the religion He has given you, so that when you die, you die surrendering in devotion to Him.
Commentary
In the previous verses, Muslims were warned that the people of the Book, and others, want them to go astray from the right path so Muslims must remain vigilant of their moves and take steps to counter their anti-Muslim activities.
In the two verses appearing here, two important principles have been given which go to "Pregnable. These are:
1. Taqwa
2. Unity
Ey Allah'a iman eden ve resulüne tabi olanlar! Hakkıyla Rabbinizden korkun. Bu da ancak emirlerini yerine getirip yasaklarından kaçınmak, nimetlerine şükretmek ile olur. Sizler bu hal üzere devam edin ve ölüm size gelene kadar dininize sımsıkı sarılın.
This world is a place of trial. Here, man is forever exposed to Satan’s evil temptations. So there is always the possibility of Satan’s succeeding in turning one from belief to unbelief. Then, while in this state—devoid of the true spirit of faith—one’s time of departure from this world might come, making it almost impossible for one to make amends. That is why it is always necessary for man to be cautious: he must become his own keeper. The actual mainspring of religion is fear of God (taqwa), that is, adopting till one’s dying day an unshakeable sense of accountability to God for all of one’s actions. This is the true and straight path. Any turning away from this path occurs when certain parts of the religion are modified in order to change the order of priorities, e.g. what is important is relegated to a secondary place, and vice versa. Such deviation mostly occurs when some secondary aspect is taken to be a fundamental part of religion and is stressed in a manner which should be reserved for the fear of God and concern for the Hereafter. Whenever such alterations are made in a religion, it necessarily results in differences which lead to serious schisms, with one group stressing one particular secondary aspect and another group stressing another particular secondary aspect—all of which culminates in the community splitting up into a number of sects. While an attitude inspired by the fear of God (taqwa) focuses all attention on the one and only God, in the absence of such fear, it is purely trivial matters which are thrust to the forefront. When peripheral issues are thus given importance, the upshot is disunity—and this is what brings on all the evils that push man to the brink of Hell. Disunity in a group must, therefore, be eschewed at all costs, for it will lead to calamity both in this world and in the Hereafter. It must be conceded that it is only when all of the emphasis is on taqwa that unity is a natural consequence.
Berpeganglah kalian -wahai orang-orang mukmin- pada kitab Al-Qur`ān dan Sunnah. Janganlah kalian melakukan sesuatu yang dapat menjerumuskan kalian ke dalam perpecahan. Ingatlah karunia yang Allah berikan ketika kalian dahulu saling bermusuhan sebelum Islam, yaitu berperang karena sebab yang sangat sepele. Kemudian Allah menyatukan hati kalian dengan Islam sehingga berkat anugerah-Nya kalian bisa menjadi saudara seagama, saling mengasihi dan saling menasihati. Padahal sebelum itu kalian hampir saja masuk ke dalam neraka disebabkan kekafiran kalian. Kemudian Allah menyelamatkan kalian melalui agama Islam dan membimbing kalian menuju iman. Sebagaimana Allah menjelaskan hal ini kepada kalian maka Dia juga menjelaskan apa yang dapat memperbaiki keadaan kalian di dunia dan di akhirat, agar kalian menemukan jalan yang benar dan mengikuti jalan yang lurus.
Before the advent of Islam there were two tribes, the Aws and Khazraj, inhabiting Madinah. Both were Arabs, but they continuously waged war against each other. Attacks and counter-attacks had considerably weakened them. When they accepted Islam, all hostilities ended: they became like brothers. The reason for this is that one who denies the truth is faithful only to his own self, while a believer gives his allegiance solely to God. In a society where individuals are faithful only to their own selves or to their groups, many allegiances naturally come into existence. The result is strife and dissension. On the contrary, in a society where all its members bow only to one God, everyone is directed towards a single focal point. All being bound by one and the same cord, mutual clashes and strife cease altogether.
Ô croyants, attachez-vous au Livre et à la Sunna, ne commettez pas d’actes qui vous conduiraient à la division et mentionnez le bienfait qu’Allah vous a fait alors que vous étiez avant l’Islam des gens qui s’entretuaient pour les raisons les plus futiles et Il a alors réuni vos cœurs par l’Islam.
Vous êtes ensuite devenus grâce à Lui des frères en religion, miséricordieux et prodigues en bons conseils entre vous.
Avant cela, vous étiez sur le point d’entrer en Enfer à cause de votre mécréance mais Allah vous en sauva par l’Islam et vous guida vers la foi.
Tout comme Il vous expose cela, Il vous expose également ce qui améliore votre situation dans le bas monde et l’au-delà afin que vous soyez guidés vers la voie de la droiture et que vous l’empruntiez.
-Ey Müminler!- Kitaba ve sünnete sımsıkı sarılın. Sizi ayrılığa düşürecek işlere kalkışmayın. Allah'ın sizin üzerindeki nimetlerini hatırlayın. İslam'dan önce en ufak sebeplerden dolayı birbirinizle savaşan düşmanlar idiniz. Bunun akabinde (Allah) İslam ile kalplerinizi bir araya topladı. O'nun lütfu ile birbirine rahmet eden, nasihat eden din kardeşi oldunuz. Bundan önce küfrünüz sebebiyle cehenneme girmeye çok yakındınız. Allah sizi İslam ile bundan kurtardı ve size imanın yolunu gösterdi. Allah size bunu beyan ettiği gibi dünya ve ahirette durumunuzu düzeltecek şeyleri de açıkladı ki, doğru yolu bulup istikamet üzere ilerleyesiniz.
Creyentes, aférrense al Libro y a la Sunna, no realicen actos que los conduzcan a la división, y recuerden el favor que les concedió Al-lah cuando antes del Islam ustedes se mataban los unos a los otros por las razones más insignificantes y Él unió sus corazones a través del Islam. Gracias a Él se volvieron hermanos en el Islam, misericordiosos y solidarios. Antes de eso, estaban a punto de entrar al Infierno por su incredulidad, pero Al-lah los salvó a través del Islam y los guio hacia la fe. Así como les expone todo esto, Él les expone también lo que pueden hacer para mejorar su situación en este mundo y en el Más Allá a fin de ser guiados por el camino recto, para que lo sigan.
Humawak kayo, O mga mananampalataya, sa Qur'ān at Sunnah at huwag kayong gumawa ng magsasadlak sa inyo sa pagkakahati-hati. Alalahanin ninyo ang pagbiyaya ni Allāh sa inyo. Nang kayo dati ay magkakaaway bago ng Islām, na mga nag-aawayan dahil sa pinakakaunti sa mga dahilan, ay nagbuklod Siya sa mga puso ninyo sa pamamagitan ng Islām kaya kayo dahil sa kabutihang-loob Niya ay naging magkakapatid sa relihiyon, na mga nag-aawaan, na mga nagpapayuhan. Kayo dati bago niyon ay mga nalalapit sa pagpasok sa Apoy dahil sa kawalang-pananampalataya ninyo ngunit nagligtas sa inyo si Allāh mula roon sa pamamagitan ng Islām at nagpatnubay Siya sa inyo sa pananampalataya. Kung paanong naglinaw para sa inyo si Allāh nito, naglilinaw Siya para sa inyo ng makabubuti sa mga kalagayan ninyo sa Mundo at Kabilang-buhay upang mapatnubayan kayo tungo sa daan ng pagkagabay at tumahak kayo sa landas ng pagpapakatuwid.
E attenetevi, o credenti, al Libro e alla Sunnah, non compiete ciò che può dividervi, e rammentatevi delle grazie di Allāh che vi ha concesso, quando eravate nemici, prima dell'Islām, e vi uccidevate a vicenda per i più futili motivi: Egli vi ha uniti attraverso l'Islām, ed ora siete, per Sua grazia, fratelli nella religione, caritatevoli e sostenitori l'uno dell'altro, mentre prima di ciò eravate in procinto di entrare nel Fuoco a causa della vostra miscredenza; Allāh vi ha salvati da tutto ciò tramite l'Islām e vi ha guidati alla fede; e così come Allāh vi ha chiarito ciò, vi ha chiarito anche come migliorare le vostre condizioni nella vita terrena e nell'Aldilà, affinché seguiate la retta via, quella del trionfo.
The first principle appears in the first of the two verses. The second principle follows in the second verse. The first principle stated in the said verse is that one must 'fear Allah', that is, one should organize and manage his life with a full sense of responsibility before Allah, avoiding all that is forbidden or undesirable, doing so in a manner 'which is His due'.
What تقویٰ Taqwa is?
In Arabic, the word, تقویٰ 'Taqwa' is used to denote avoidance and abstinence. It is translated as 'fear' in the sense that things one is asked to abstain from are nothing but things that cause fear, or alert one to the danger of Divine retribution.
تقویٰ Taqwa has its own degrees, the lowest is to avoid کفر Kufr and شرک Shirk, that is, disbelieving in Allah and His Message and attributing partners to His Divinity. In this sense, every Muslim can be counted as مُتَّقی Muttaqi (one who has the quality of تقوی Taqwa ), even if he is involved in sins. At several places in the Holy Qur'an, the words, مُتَّقین 'Muttaqin' (plural of مُتَّقی Muttaqi and تقویٰ 'Taqwa ' have been used in that sense as well. What is really desirable falls under the second degree of تقویٰ Taqwa , that is, to avoid that which is disliked by Allah and His Messenger. The merits and blessings of تقویٰ Taqwa enumerated in the Qur'an and Iiadith have been promised on this degree of avoidance and abstinence.
As far as the third degree of تقویٰ Taqwa is concerned, this is a high station destined for prophets, (علیہم السلام) ، their devoted deputies and men of Allah, for it is not within the grasp of everybody. To stand guard over one's heart against the onslaught of what does not relate to Allah, and to keep it filled with the remembrance of Allah and the desire to seek His pleasure, are great assignments.
The meaning of تقویٰ Taqwa 'as due'
While giving a directive to attain تقویٰ 'Taqwa ' the Holy Qur'an has qualified the word of تقویٰ Taqwa with (a fear which is His due) which mean: that one should seek to attain a degree of تقویٰ Taqwa which it inherently deserves.
This has been explained by the blessed Companions, ` Abdullah ibn Masud, Rabi', Qatadah and Hasan al-Basri ؓ in the following words:
حق تقاتہ ہو ان یطاع فلا یعصٰی و یذکر فلا ینسیٰ ویشکر فلا یکفر (البحر المحیط)
'A fear which is His due' means that one obeys, then does not disobey; remembers then does not forget; and is grateful, then does not become ungrateful.' (Al-Bahr Al-Muhit)
The above explanation has also been reported with its chain of authorities ascending to the Holy Prophet ﷺ himself.
Major commentators have explained the sense of the above report differently. For instance, some say that the due fear of Allah means that, in obedience to Allah, one should dismiss all derogatory criticism, no matter where it comes from, always standing firm on what is just, even if, by being just, he has to hurt his own self, or his children, or his parents. Some say, that one can never hope to achieve تقویٰ ’ Taqwa as due' unless he protects his tongue.
There is another verse in the Holy Qur'an where it is said:
اتَّقُوا اللَّـهَ مَا اسْتَطَعْتُمْ
Fear Allah as much as you can. (64:16)
According to the blessed Companions, Ibn ` Abbas and Tawus ؓ ، this is really nothing but an explanation of حَقَّ تُقَاتِهِ (a fear which is His due). It means that should one be doing his best, using all his attention and energy to guard against evil, the obligation of Taqwa shall stand fulfilled. If one, who has already done everything he could, happens to fall a victim to something impermissible, that would not be considered being against تقویٰ 'Taqwa as due'.
The statement which follows immediately: وَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ (and let not yourself die save as Muslims) tells us that تقویٰ Taqwa is, in reality, the whole of Islam since the total obedience to Allah and His Messenger, and the total avoidance of disobedience both to Allah and His Messenger is what تقویٰ Taqwa is all about; and this is what Islam is.
The command in the verse, 'and let not yourself die save as Muslims' raises a possible doubt as man does not control death, it may come anytime, anywhere. This doubt is removed when we consider the
کما تَحِبُّون تموتون و کما تموتون تحشرون
'As you live, so shall you die; and as you die, so shall you be raised.'
Therefore, anyone who is determined to live his entire life by the tenets of Islam, and to the best of his determination and ability, acts accordingly, his death will definitely come, God willing, on a state of Islam. Now, about some hadith narrations where it is said that there will be people who may have spent a life-time of good deeds, yet the entire roster of such deeds shall go waste because of something awful they did later. Such fate can befall those people only who did not act with sincerity and steadfastness from the very beginning. And Allah knows best.
UNITY: The second principle of collective Muslim strength:
In the second verse, 103: وَاعْتَصِمُوا بِحَبْلِ اللَّـهِ جَمِيعًا (And hold on to the cord of Allah, all of you), the golden principle of unity has been presented with great eloquence and wisdom, for the principle, being the only effective binding factor, has been identified before the command to unite was given, following which, came the prohibition of disunity and chaos.
Elaborating this a little, it can be said that unity is something good and desirable, a premise generally approved by all human beings, no matter what place, time, religion or life style they adhere to. A person, who considers fights and disputes as something useful, and good in themselves, would be hard to find anywhere. This is why all groups and parties around the world invariably ask people to unite, but experience shows that all is not well in world affairs. No doubt, everybody agrees that unity is useful, and necessary, yet humanity is divided apart in sects, groups and parties. Then, there is a whole chain of sects within sects and parties within parties, reaching the limits of absurdity where even the unity of two people, in the real sense, has become a myth. A few people get together, agree on something under the driving force of temporary objectives; then, no sooner do interests get served, or remain unrealized, unity evaporates in thin air, and instead, there remains the fall-out of mutual bickering and hostility.
With a little deliberation, it will become clear that every group, every sect, almost every person would like to unite people on some self-made programme, while the position is that other people have their own self-made programmes. So, rather than agree with them, they invite others to line up under their programme. Therefore, all calls for unity end up in break-ups and chaos among parties and persons. Thus, stuck in this quagmire of differences, humanity at large is the loser.
Therefore, the Holy Qur'an has not stopped at giving sermons on unity and order, instead, it has also come forward with a just principle which would help achieve and sustain the desired state of affairs in the world, something in which no group should find a ground for differences. The truth of the matter is that imposing a system or programme conceived by one or some members of the human race on other human beings, and hoping that all of them will accept it unanimously, is simply against commonsense, and justice, and is nothing but cheeky self-deception. However, the system and the programme given by the Creator-Sustainer of all the worlds, the رَبِّ الْعَالَمِينَ Rabb al-` Alamin, is something all human beings should naturally agree upon. No rational human being can deny it on principle. Now, the only possible inroad to difference here can show up in the actual identification of the system given by the Sovereign of Sovereigns, the رَبِّ Rabb, the Lord. Which is it? The Jews say it is the system of the Torah, the Christians say it is the system of the Evangel; both say it was sent by God and it is necessary to act upon it. The approach goes as far as even the poly-theists, who have groups among them attributing their respective religious rites to none but god.
But, if man could rise a little above his group prejudice and the blind following of forefathers, using his own God-given reason, he would stand face to face with the reality without any frills; the reality that the Last of the Prophets, ﷺ ، has come with the last message of Allah Almighty in the form of the Holy Qur'an and that, at this point of time, there is no other system or living pattern acceptable in the sight of Allah Almighty. Leaving this wider focus aside, we can turn to the first and present addressees of the Qur'an, the Muslims who believe that in the world as we have found it, the Holy Qur'an is the only way of life revealed by Allah Almighty without any shadow of doubt in it, and since Allah Almighty has Himself taken the responsibility of protecting it, there is just no possibility of interpolation or change in it right through to the Day of Judgment. With this position in view, I leave the part of the subject dealing with non-Muslim groups for some other occasion and say to Muslims alone who, being believers in the Qur'an, have no other alternative line of action except this. If different parties among Muslims were to unite on the system of the Holy Qur'an, thousands of their differences based on group, race and country would be resolved instantly, which block the road to human progress. Whatever difference may remain among Muslims, would possibly be in the understanding and the interpretation of the Qur'an. If such difference stays within limits, it is neither blame-worthy nor harmful to collective human living. In fact, the existence of such difference of opinion among the learned is natural. Therefore, exercising restraint and observing limits should not be so difficult to manage. Contrary to this, if our parties were to go on fighting in complete disregard to the Qur'an then, they would not be left with any possibility of correction. It is this chronic dissension and disorder which the Holy Qur'an has sternly forbidden, and it is because of this abandonment of a great Qur'anic principle that our community at large is wasting its potential by succumbing to chaos and factionalism. The Holy Qur'an, in the present verse, shows us the way as to how we can eliminate this tendency to become divided when it says:
وَاعْتَصِمُوا بِحَبْلِ اللَّـهِ جَمِيعًا
And hold on to the cord of Allah, all of you.
Here, حَبْلِ اللَّـهِ (the cord of Allah) means the Holy Qur'an. The blessed Companion, ` Abdullah ibn Masud ؓ is the narrator of the hadith in which the Holy Prophet ﷺ has been reported to have said:
کتاب اللہ ہو حبل اللہ الممدود من السماء الی الارض
The Book of Allah is the cord of Allah, extended from the heavens to the earth.
In another narration of the hadith by the noble Companion, Zayd ibn Arqam ؓ ، the words are: حبل اللہ ہو القرآن : The cord of Allah is the Qur'an (Ibn Kathir).
In Arabic usage, the word, حبل 'habl' also means 'covenant' and, in an absolute sense, it covers everything that can be used as a connecting link. The metaphor of 'cord' has been used for the Qur'an or the Faith to suggest that this is the connecting link which, on one side, establishes the lines of communion between those who believe and their Lord, while, on the other side, it brings all those who believe close together, forming one group.
In short, this one statement of the Qur'an is full of wise rules of conduct. To begin with, it can be said that man must firmly act in accordance with the way of life revealed by Allah Almighty, that is, the Holy Qur'an. Then comes the unity of action, that is, all Muslims should join hands to act in accordance with it. The result will be that Muslims will become united and organized as if they were a group holding on to the same cord firmly, turning the whole group into a powerful single body. The Holy Qur'an has explained this mystique of Muslim unity more clearly in another verse where it was said:
إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَـٰنُ وُدًّا ﴿96﴾
Surely, those who believe and do good deeds, among them the X11-Merciful Allah shall create (mutual) affection. (19:96)
Also present here is a subtle analogy focused on Muslims holding fast to the Book of Allah. Their effort resembles the effort of those who would grip a strong rope while climbing and thus remain protected against a fall. So, the hint is: If Muslims keep holding on to the Book of Allah with their total strength, all in unison, no شیطان satan will ever succeed in dividing them. As a result, like their individual life, the collective strength of the Muslim community as well shall become stable and impregnable. Keeping a firm grip on the Qur'an is some-thing which helps in uniting scattered forces through which a dead nation gets new life. God forbid, if Muslims break away from it, it is certain that their national and collective life will be ruined, and when this happens, their individual life is not likely to fare any better.
Islam is the only source of the Muslim Unity
Unity and agreement need a centre of attraction or a common idea. This idea of a centre has been different with different peoples of the world. Somewhere it was race and tribal affinity. For instance, among the tribal complex of Arabia, Quraysh was one nation and Banu Tamim another. There were other places where colour was the criterion, with black people taken as one nation, and the white people as another. There were still other places where the geographical or lingual factor was the centre of unity making Indian one nation and the Arab, another. Then there were areas where people rallied around ancestral customs drawing a line between those who follow these customs and those who do not, for instance, the Arya Samajists in India.
The Holy Qur'an, bypassing all these, made the Book of Allah basis of unity, that is, the system revealed by Allah Almighty. In a single stroke, it declared that Muslims are a nation attached to حبل للہ 'Hablillah', the cord of Allah, and those who disbelieve are another nation, not attached to this strong 'cord' or 'rope'. The statement: خَلَقَكُمْ فَمِنكُمْ كَافِرٌ وَمِنكُم مُّؤْمِنٌ (It is He who created you. So, some of you are infidels and some of you are believers) means just this. So, the unifying factors of geog-raphy, race, tribe or language do not deserve to be the centre of affinity for man generally has no control over them. One cannot have them by personal effort or choice. Black cannot become white, a Qurayshi cannot become a Tamimi, an Indian cannot become an Arab. Such unities can exist in a very limited frame; they can never claim to have assembled the whole humanity under their umbrella hoping to have the entire world gathered on a united platform. This is why the Holy Qur'an has made the Divinely revealed way of life as the centre of unity, something one can elect to have for himself. Everyone from the East or the West, black or white, speaking Arabic or English or any other language, coming from any family, any tribe, any human group, can freely make this centre of unity his own as the most rational and correct choice available. Then, humankind can come close together around this centre and become brothers and sisters to one another.
What is needed is a little impartial thinking, a slight rising above custom, prejudice and habit, as a result of which, the seeker shall be striking the best bargain of his life. Hopefully, he will discover for himself the way of life revealed by Allah Almighty, understand it, and follow it holding fast on to this strong medium of communion with Allah. As a result of this, the whole humanity will become beneficially concentric, having the centre of God-given guidance in common. Consequently, every individual member of this great brotherhood will be able to tune his deeds, material and spiritual, to the jointly accepted way of life from Allah.
Here is the principle, wise and correct, of which Muslims can be proud, and confident when inviting others to join in. Unfortunately, conspiracies hatched by the Europeans, for centuries to crush the Muslim unity have succeeded in dividing the ranks of those who claim to be Muslims.
Now they have themselves accepted the differences of race, language and nationalities as the dividing forces, and the link of Muslim unity stands severed by the concept of Arabs and Non-Arabs, Indians and non-Indians etc. The Holy Qur'an proclaims a universal reality, loudly and openly, time and again, that these distinctions are ill-founded and divisive and any unity based on them shall remain irrational and false. A centricity is not the solution for Muslims who have no choice but to 'hold on to the cord of Allah', all of them, as a way of life. This has given them a place of honour earlier, and if there is yet another success destined for them, this is how it would come again.
Before we move on to the second part of the verse, let us remember the two distinct instructions given to Muslims in this verse, that is, they should first live by the system prescribed for them by Allah Almighty, then, they should hold fast to the cord of Allah' all together. This is how the Muslim ummah gained ascendance in the past and there is no reason why, it will not rise again.
This far the discussion revolved around the positive aspect of unity among Muslims. The text now takes up the negative aspect when it says: وَلَا تَفَرَّقُوا (And'be not divided). This is another example of the peculiarly wise style of the Holy Qur'an when it would highlight the positive aspect first, then identify the negative, and forbid the later. In another verse, it was said:
وَأَنَّ هَـٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ ۚ Surely, this is the straight path, so, follow it. And do not follow (other) ways which will cause you to become separated from His way. (6:153)
Since disunity is the first and the last reason behind the destruction of a nation, therefore, the Holy Qur'an has repeatedly forbidden it in various ways. It has been said in another verse:
إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَّسْتَ مِنْهُمْ فِي شَيْءٍ
Those who have made divisions in their religion and become sects, you have nothing to do with them. (6:159)
Also narrated in the Holy Qur'an are events concerning communities led by their prophet's (علیہم السلام) communities which fell into temporal and eternal disgrace because of their mutual disputes and disunity which turned them away from the honest pursuit of their central purpose of life.
The Holy Prophet ﷺ has said that there are three things Allah Almighty has liked for you while there are three others He has disliked. The ones He has liked are as follows:
1. That your worship should be for Allah alone and that you should not attribute partners to His divinity.
2. That you should hold on to the Book of Allah firmly and avoid disunity.
3. That you should have goodwill for those in authority from among you.
The three things which cause Allah's displeasure are:
1. Unnecessary argumentation.
2. Needless asking.
3. Wastage of resources. (Ibn Kathir from Abi Hurairah)
Differences and their Limits
A question that remains unanswered is: Is every difference to be despised or is there a sort of difference which can be called un-blameworthy? The answer is: Every difference is not blameworthy or despicable. A blameworthy difference is one in which individuals and groups stay away from the Qur'an and think in terms of their whims and wishes. But, should it be that everyone stays united in and around the Qur'an and at the same time, continues to accept the explanation and detail coming from the Holy Prophet ﷺ and then, on the basis of God-given natural ability and intellectual quality, expresses differences in opinion about subsidiaries of religion, in which case, this difference will be natural and Islam does not forbid it. The difference among the blessed Companions and their Successors and among leading juristic authorities was of this nature. It was nothing but this difference that was called a 'mercy' for the community. However, if these very subsidiary debates were to be invested with the status of the mainstream of religion, and differences arising out of them were to become a cause of controversy, confrontation, insult and vilification, then, this too will be considered blameworthy.
The Blessing of Brotherhood
The text, after making the two aspects of unity clear, points out to the conditions prevailing among pre-Islam Arabs. Because of tribal rivalries, incessant warfare and long-drawn blood feuds, the entire nation was on the brink of total ruin. What saved them from the fire of hatred was nothing but these blessings of Islam. So, it was said:
وَاذْكُرُوا نِعْمَتَ اللَّـهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَانًا وَكُنتُمْ عَلَىٰ شَفَا حُفْرَةٍ مِّنَ النَّارِ فَأَنقَذَكُم مِّنْهَا
And remember the blessing of Allah upon you: When you were enemies to each other, and He brought your hearts together, then you, with His grace, became brothers. And you were at the brink of a pit of the Fire, then, He saved you from it. (103)
In other words, by erasing out deep-seated enmities going back to centuries, Allah Almighty made them brothers to each other through the benediction of Islam and the noble Prophet ﷺ . This made their life worth living, materially and spiritually, establishing between them such exemplary friendship that even their enemies found it awesome. Where in the whole wide world would they have found this brotherly unity, this enormous blessing of Allah, even if they were to spend the combined treasures of the world?
If we recollect what was said in the opening remarks under these verses, we can see very clearly that the present verse helps eliminate the mischief engineered by the wicked when they tried to disunite the tribes of Aws and Khazraj by reminding them of their past feuds. The lesson is: Once in Islam, division is unthinkable.
Unity among Muslims depends on obedience to Allah:
The above statement of the Holy Qur'an unravels yet another mystery. We now know that, in reality, Allah Almighty is the Master of hearts. Activating mutual love and consideration in the hearts of a people is purely a Divine blessing. Obvious along with it is the fact that one can become deserving of the blessings of Allah only through obedience to Him. With disobedience and sin, one cannot hope to have this reward.
It also follows from here that for Muslims, if they desire to have a stable organization among them, and unity, the only alternative open is that they should make obedience to Allah their life style. This point has been hinted at towards the end of the verse where it was said:
كَذَٰلِكَ يُبَيِّنُ اللَّـهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ
This is how Allah makes His signs clear to you, so that you may take the right path. (103)
Và hãy bám chặt lấy - hỡi tín đồ Mu'min - Qur'an và Sunnah, các ngươi chớ dẫm lên những điều khiến các ngươi phải chia rẽ, hãy cùng nhớ lại ân huệ mà Allah đã ban cho các ngươi khi các ngươi còn là kẻ thù của nhau trước Islam chém giết lẫn nhau chỉ vì lý do vớ vẫn, rồi các ngươi được Allah thống nhất con tim của các ngươi bằng Islam, từ đó các ngươi trở thành anh em đồng đạo của nhau, thương yêu lẫn nhau, quan tâm cho nhau, trong khi trước đây các ngươi suýt rơi vào Hỏa Ngục vì tội vô đức tin thì các ngươi được Allah cứu vớt bằng Islam và hướng dẫn các ngươi đến với niềm tin Iman. Qua những gì Allah đã trình bày cho các ngươi, Ngài muốn cải thiện các ngươi được tốt hơn trong cuộc sống ở đời này và ở Đời Sau và để các ngươi tự nhận biết con đường Chỉ Đạo và biết bám lấy chính đạo.
Hold tightly, O you who have faith, to the Book and the traditions of the Prophet, and do not do that which will bring division amongst you. Remember the blessings of Allah upon you when you were enemies before Islam, fighting each other for the slightest reason, and He brought your hearts together through Islam, so that you became brothers in your faith through His grace, showing each other love and respect and listening to each other’s advice. Before that you were on the brink of entering the fire of Hell because of your disbelief. Allah saved you from the fire of Hell through Islam and guided you to faith. In the way that Allah has made this clear to you, He also makes clear to you what will put things right for you in this world and the Afterlife, so that you are guided to the right way of life.
O vjernici, držite se Kur'ana i sunneta i nemojte činiti ono što će vas rasparčati. Sjetite se Allahove blagodati prema vama koju vam je podario kada ste bili neprijatelji prije islama i kada ste ratovali jedni protiv drugih zbog najmanjih povoda, pa vam je On srca ujedinio islamom i Njegovom blagodati ste postali braća u vjeri, milostivi jedni prema drugima, savjetujući jedni druge. Prije toga ste umalo završili u džehennemu zbog vašeg nevjerstva, pa vas je Allah spasio džehennema uputivši vas u islam i vjerovanje. Kao što vam je Allah ovo objasnio, objašnjava vam i ono što je dobro za vas i na dunjaluku i na ahiretu, kako biste išli Pravim putem.
Let there be from you, O believers, a group who calls to all that is good and loved by Allah, instructing people to do what is right from the sacred law and from what you know to be good and just; and forbidding what is wrong, which is prohibited by the sacred law and which you know to be wrong and unjust. The people who do this will have complete success in this world and the Afterlife.
O vjernici, neka među vama bude skupina koja će pozivati na svako dobro koje Allah voli, kojeg je propisao šerijat i na čiju je ljepotu ukazao razum, i koji će odvraćati od zla, kojeg je zabranio šerijat i na čiju je ružnoću ukazao razum. Oni koji to budu činili postići će najveću pobjedu i na dunjaluku i na ahiretu.
The Command to Establish the Invitation to Allah
Allah said,
وَلْتَكُن مِّنْكُمْ أُمَّةٌ
(Let there arise out of you a group of people)
that calls to righteousness, enjoins all that is good and forbids evil in the manner Allah commanded,
وَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ
(And it is they who are the successful.)
Ad-Dahhak said, "They are a special group of the Companions and a special group of those after them, that is those who perform Jihad and the scholars."
The objective of this Ayah is that there should be a segment of this Muslim Ummah fulfilling this task, even though it is also an obligation on every member of this Ummah, each according to his ability. Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«مَنْ رَأَى مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ، فَإِنْ لَمْ يَسْتَطِع فَبِقَلْبِهِ، وَذلِكَ أَضْعَفُ الْإِيمَان»
(Whoever among you witnesses an evil, let him change it with his hand. If he is unable, then let him change it with his tongue. If he is unable, then let him change it with his heart, and this is the weakest faith.) In another narration, The Prophet said,
«وَلَيْسَ وَرَاءَ ذَلِكَ مِنَ الْإِيمَانِ حَبَّةُ خَرْدَل»
(There is no faith beyond that, not even the weight of a mustard seed.)
Imam Ahmad recorded that Hudhayfah bin Al-Yaman said that the Prophet said,
«وَالَّذِي نَفْسِي بِيَدِه، لَتَأْمُرُنَّ بِالْمَعْرُوفِ، وَلَتَنْهَوُنَّ عَنِ الْمُنْكَرِ، أَوْ لَيُوشِكَنَّ اللهُ أَنْ يَبْعَثَ عَلَيْكُمْ عِقَابًا مِنْ عِنْدِهِ، ثُمَّ لتَدْعُنَّــهُ فَلَا يَسْتَجِيبَ لَكُم»
(By He in Whose Hand is my soul! You will enjoin righteousness and forbid evil, or Allah shall send down a punishment from Him to you. Then, you will supplicate to Him, but He will not accept your supplication.)
At-Tirmidhi also collected this Hadith and said, "Hasan". There are many other Hadiths and Ayat on this subject, which will be explained later.
The Prohibition of Division
Allah said,
وَلاَ تَكُونُواْ كَالَّذِينَ تَفَرَّقُواْ وَاخْتَلَفُواْ مِن بَعْدِ مَا جَآءَهُمُ الْبَيِّنَـتُ
(And be not as those who divided and differed among themselves after the clear proofs had come to them) 3:105.
In this Ayah, Allah forbids this Ummah from imitating the division and discord of the nations that came before them. These nations also abandoned enjoining righteousness and forbidding evil, although they had proof of its necessity.
Imam Ahmad recorded that Abu `Amir `Abdullah bin Luhay said, "We performed Hajj with Mu`awiyah bin Abi Sufyan. When we arrived at Makkah, he stood up after praying Zuhr and said, `The Messenger of Allah ﷺ said,
«إِنَّ أَهْلَ الْكِتَابَيْنِ افْتَرَقُوا فِي دِينِهِمْ عَلى ثِنْتَيْنِ وَسَبْعِينَ مِلَّةً، وَإِنَّ هذِهِ الْأُمَّةَ سَتَفْتَرِقُ عَلى ثَلَاثٍ وَسَبْعِينَ مِلَّةً يَعْنِي الْأَهْوَاءَ كُلُّهَا فِي النَّارِ إِلَّا وَاحِدَةً وَهِيَ الْجَمَاعَةُ وَإِنَّهُ سَيَخْرُجُ فِي أُمَّتِي أَقْوَامٌ تَجَارَى بِهِمْ تِلْكَ الْأَهْوَاءُ كَمَا يَتَجَارَى الْكَلَبُ بِصَاحِبِه، لَا يَبْقَى مِنْهُ عِرْقٌ وَلَا مَفْصِلٌ إِلَّا دَخَلَه»
(The People of the Two Scriptures divided into seventy-two sects. This Ummah will divide into seventy-three sects, all in the Fire except one, that is, the Jama`ah. Some of my Ummah will be guided by desire, like one who is infected by rabies; no vein or joint will be saved from these desires.)
Mu`awiyah said next: By Allah, O Arabs! If you do not adhere to what came to you from your Prophet then other people are even more prone not to adhere to it. " Similar was recorded by Abu Dawud from Ahmad bin Hanbal and Muhammad bin Yahya.
The Benefits of Brotherly Ties and Unity and the Consequence of Division on the Day of the Gatherin
Allah said next,
يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ
(On the Day when some faces will become white and some faces will become black;) 3:106 on the Day of Resurrection. This is when the faces of followers of the Sunnah and the Jama`ah will radiate with whiteness, and the faces of followers of Bid`ah (innovation) and division will be darkened, as has been reported from Ibn `Abbas. Allah said,
فَأَمَّا الَّذِينَ اسْوَدَّتْ وُجُوهُهُمْ أَكْفَرْتُمْ بَعْدَ إِيمَـنِكُمْ
(As for those whose faces will become black (to them will be said): "Did you reject faith after accepting it")
Al-Hasan Al-Basri said, "They are the hypocrites."
فَذُوقُواْ الْعَذَابَ بِمَا كُنْتُمْ تَكْفُرُونَ
(Then taste the torment (in Hell) for rejecting faith,) and this description befits every disbeliever.
وَأَمَّا الَّذِينَ ابْيَضَّتْ وُجُوهُهُمْ فَفِى رَحْمَةِ اللَّهِ هُمْ فِيهَا خَـلِدُونَ
(And for those whose faces will become white, they will be in Allah's mercy (Paradise), therein they shall dwell forever.) in Paradise, where they will reside for eternity and shall never desire to be removed. Abu `Isa At-Tirmidhi recorded that Abu Ghalib said, "Abu Umamah saw heads (of the Khawarij sect) hanging on the streets of Damascus. He commented, `The Dogs of the Fire and the worst dead people under the cover of the sky. The best dead men are those whom these have killed.' He then recited,
يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ
(On the Day (i.e. the Day of Resurrection) when some faces will become white and some faces will become black;) until the end of the Ayah. I said to Abu Umamah, `Did you hear this from the Messenger of Allah ﷺ' He said, `If I only heard it from the Messenger of Allah ﷺ once, twice, thrice, four times, or seven times, I would not have narrated it to you.' " At-Tirmidhi said, "This Hadith is Hasan." Ibn Majah and Ahmad recorded similarly.
Allah said,
تِلْكَ آيَـتُ اللَّهِ نَتْلُوهَا عَلَيْكَ
(These are the Ayat of Allah. We recite them to you) meaning, `These are the verses of Allah, His proofs and signs that We reveal to you, O Muhammad,'
بِالْحَقِّ
(in truth) making known the true reality of this world and the Hereafter.
وَمَا اللَّهُ يُرِيدُ ظُلْماً لِّلْعَـلَمِينَ
(and Allah wills no injustice to the `Alamin. ) for He never treats them with injustice. Rather, He is the Just Ruler Who is able to do everything and has knowledge of everything. Therefore, He does not need to treat any of His creatures with injustice, and this is why He said next,
وَللَّهِ مَا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ
(and to Allah belongs all that is in the heavens and all that is in the Earth.),
they are all His servants and His property,
وَإِلَى اللَّهِ تُرْجَعُ الأُمُورُ
(And all matters go back to Allah,) for His is the decision concerning the affairs of this life and the Hereafter, and His is the Supreme Authority in this life and the Hereafter.
-Ey Müminler!- Sizin içinizden Allah'ın sevdiği bütün hayırlara davet eden, aklın güzel gördüğü ve dinin gösterdiği iyiliği emredip, aklın kötü gördüğü ve dinin yasakladığı münkerden men eden bir topluluk bulunsun. Bu sıfatlarla vasıflananlar; işte onlar, dünya ve ahirette tam bir şekilde kurtuluşa erenlerdir.
This command pertains, on the one hand, to the common man and on the other to the intellectuals and the educated class. The educated should be strenuous in their efforts to enjoin goodness and forbid wrong in the community. Their keen awareness of the need for reform should ensure their continuing concern with the state of the people: they must encourage everyone to follow the path of goodness and shun the path of evil. However, for such an effort to succeed, the public must be submissive; they must be willing to listen to their elders. They must show respect for them, follow them as they are bid and stop where they are told to stop, thus surrendering themselves to their religious reformers. A Muslim community’s success thus depends respectively upon the attitudes of the religious elders and of the public. It is in an atmosphere of listening and obeying that society can be reformed, ensuring success both in this world as well as in the next. In short, elders motivated by the true religious spirit, should never shirk their responsibility towards their community of enjoining goodness upon them and forbidding evil.
Ô croyants, que soit issu de vous un groupe qui invite à tout bien aimé par Allah, ordonne le convenable prescrit par la religion et admis par la raison, et condamne le blâmable proscrit par la religion et rejeté par la raison. Ceux qui possèdent cette qualité sont ceux qui connaîtront la réussite complète dans le bas monde et dans l’au-delà.
Creyentes, que haya entre ustedes un grupo que invite a realizar todo lo que Al-lah ama, ordene hacer lo que es correcto, prescrito por la religión y admitido por la razón, y condene lo que es reprobable, proscrito por la religión y rechazado por la razón. Quienes poseen esta cualidad conocerán el éxito absoluto en este mundo y en el Más Allá.
Magkaroon kabilang sa inyo, O mga mananampalataya, ng isang pangkat na nag-aanyaya tungo sa bawat mabuting iniibig ni Allāh, na nag-uutos sa nakabubuti na pinatunayan ng Batas ng Islām at minamabuti ng isip; at sumasaway sa nakasasama na sinaway ng Batas ng Islām at minasama ng isip. Ang mga nailalarawan sa katangiang ito ay ang mga alagad ng ganap na tagumpay sa Mundo at Kabilang-buhay.
Commentary
In the previous verses (102 - 103), Muslims were given two principles which guarantee their collective wellbeing. If everyone practiced Taqwa and made Islam his linkage with Allah,-the result will be that individual life will be corrected and the collective strength of Muslims will come in its wake.
In the present verses': وَلْتَكُن مِّنكُمْ (104 - 105), yet another dimension of the proposed system has been added. It has been said here that Muslims are not to rest at the correction of what they think and do individually; but they should, along with that, be affectionately concerned with the good of other brothers and sisters in faith. By doing so, the whole community shall have the benefit of keeping its stance correct at all times, and at the same time, this will guarantee closer mutual cooperation and unity.
Collective well-being of Muslims depends on two things:
These are:
L Self-correction through Taqwa and a firm hold on the 'cord of Allah' through the Qur'an and the Faith.
2. The correction of others through call دعوۃ (da'wah) and positive propagation.
The second article of guidance appears in the opening verse which says: and there has to be a group of people from among you ...' So, the gist of the previous and the present verses is that one must correct his or her deeds and morals in the light of what Allah Almighty has sent as the Law, and with it, one must be concerned that other Muslim brothers and sisters do the same. The subject appears in Surah al-` Asr:
إِنَّ الْإِنسَانَ لَفِي خُسْرٍ ﴿2﴾ إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ ﴿3﴾
Except those who believe and do good deeds and invite each
other to truth and invite each other to patience. (103:2, 3)
In order that Muslims have a firm bond of unity, they must relate to Allah, and in order that this bond stays firm through the ages, it is necessary that Muslims consider it their obligation to enjoin what is good in accordance with the dictates of the Qur'an and the Sunnah on their brothers and sisters in faith, and to stop them from what is not good. The purpose is that 'the cord of Allah' should not slip out of one's hands. This was succinctly illustrated by my well-known teacher, Shaykh al-Islam, Maulana Shabbir Ahmad ` Uthmani (رح) who said:
"There is no way this 'cord of Allah' can break. That one loses his hand-hold on it is, of course, possible."
It is to offset this danger that the Holy Qur'an asks Muslims to go on educating other brothers and sisters in faith exhorting them to good deeds and holding them back from the bad ones. This will become a collective effort to stay with Allah and His commands and collective will be their gains in this mortal world and in the Hereafter. There are other proofs in the Holy Qur'an which show that the responsibility of mutual self-correction has been placed on the shoulders of each Muslim.
Cited above, you have seen the statement made in Su-rah al-'Mr. Elsewhere, in this very Surah ` Al-` Imran, it is said:
كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ
You are the best Ummah raised for mankind. You bid the Fair and forbid the Unfair. (3:110)
As is clear, here too, the obligation - to bid the Fair and forbid the_ Unfair' - has been assigned to the whole community. That they discharge this responsibility is the reason that they are placed higher over other communities. Similarly, there are a large number of sayings of the Holy Prophet ﷺ in this connection. As narrated in Tirmidhi and Ibn Majah, the Holy Prophet ﷺ has said:
والذی نفسی بیدہ لتامرون و لتنھون عن المنکراو لیوشکن اللہ ان یبعث علیکم عقابا من عندہ ثم لتدعنہ فلا یستجیب لکم
By Him in whose hands is my life, you must bid the Fair and forbid the Unfair lest Allah inflicts upon you a severe punish-ment; you shall then pray to Him (for mercy) but your prayer shall not be answered.
In another hadith, the Holy Prophet ﷺ said:
من رای منکم منکراً فیغیرہ بیدہ ، فان لم یستطع فبلسانہ، وان لم یستطع فبقلبہ ، وذلک اضعف الایمان
Whoever from among you sees that an evil is being committed then, he should change it with his hands. And if he is unable to do that, then, with his spoken word. And if he is unable to do even that, then, with his heart (i.e., abhor it taking it to be evil) and this is the weakest degree of faith.
All these citations leave no doubt about the fact that the duty of bidding the Fair and forbidding the Unfair falls on every individual of the community. The liability will, however, be proportionate to everyone's ability, which is true in the case of all other Islamic injunctions. You may have noticed in the hadith just quoted above that the obligation varies with ability.
Now, each function requires a different ability. First of all, the ability to bid the Fair depends on a correct knowledge of the Fair and the Unfair as such. One who cannot distinguish between the two or does not have a full knowledge of his undertaking would not be the right person to go out to others to bid the Fair and forbid the Unfair. Obviously, this would create disorder instead of discipline. It is quite possible that such a person may, because of his lack of knowledge, forbid something Fair or bid something Unfair. So, one who does not know the Fair and the Unfair is obligated to find it out, get to learn the معروف Ma` ruf and منکر Munkar as determined by the Shari` ah of Islam and then he can go ahead and make these known to others as part of his community service. Let this be clear that until such time that one has acquired the prerequisites of this mission, it is not permissible for him to stand up for this service. These days there are places where many ignorant enthusiasts would stand and deliver a sermon without knowing the Qur'an or the Hadith, or worse still, sections of common people would use hearsay to pick up arguments with others as to how something should or should not be done. This method is not proper to correct the Muslim society. Indeed it will result in more disputes and bring destruction to it.
Similarly, it is also included in 'to bid the Fair' that there be no formidable danger or unbearable harm likely to affect the person involved. Therefore, it was said in the hadith quoted above that one should stop sin with his hands, that is, by this strength. If he is unable .to do so, let him do it with his tongue. If he is unable to do so with his tongue, he should at the least consider it bad in his heart. It is obvious that 'not being able to stop it with his tongue' does not just mean that this person's tongue cannot move. It simply means that he strongly apprehends that, should he open his mouth and speak the truth, his life will be taken or he will be subjected to some other serious injury or loss. In such a case, this person will not be taken as 'able' and he will not be called a sinner for the abandonment of bidding the Fair and forbidding the Unfair. It would be an entirely different matter, if he elects to stake his life and property in the way of Allah, bear all losses and still goes ahead and bids the Fair and forbids the Unfair, which is something many blessed Companions and their Successors have been reported to have done. This is determination at its highest, and a feat of great merit which raised their status in this world and in the Here-after. But, what they did was not obligatory on them.
The nature of this obligation requires that one bid the Fair and forbid the Unfair in what is necessary; this would be obligatory. If done in what is commendable; the act too would remain commendable. For instance, the five salats are obligatory, therefore, giving good counsel to the non-performer of salah will become necessary on everyone. The nawafil (optional prayers) are classed as commendable or desirable, therefore, giving good counsel on these will be commendable. Here, etiquette would require that while advising someone to do a commendable act, soft language and attitude must be adopted in all cases. Similarly, while inviting to an obligatory act, one should start with softness. However, he may resort to firmness in attitude if one rejects the soft call outright. It is common sight these days that people tend to object in case of what is commendable or indifferent rather strongly, but remain silent when people abandon what is obligatory.
In addition to this, this obligation will become operative for everybody when one actually sees something forbidden being done before his eyes. For instance, there is a person who is seeing that a Muslim is drinking wine, or stealing or raping, he will then be obligated with the duty to stop it to the best of his ability. If all this is not happening before his eyes, he is not liable to discharge this duty. Rather, this is the duty of the Islamic government to inquire into the crime, investigate and punish the criminal.
The words of the Holy Prophet ﷺ ، من رای منکم منکراً (Whoever from among you sees that an evil is being committed) point out to this principle.
Then comes another level of this function - that there be a dedicated group among Muslims devoted exclusively to the mission of calling people to the Faith and giving them right guidance towards it. Its single mandate and activity should be that it keeps calling people to the Qur'an and the Sunnah through word and deed. When it sees people less inclined towards what is good, or sees them indulging in evils, it should not fall short of pointing out what is good and preventing people from taking to the evil, of course, according to its ability. It should be realized that this great mission can be carried out fully and effectively only when the performers have a complete knowledge of questions involved, as well as, when they are conversant with methods that go to make the call effective in the light of Sunnah. It is for this reason that a particular group of Muslims has been charged with this responsibility as they are likely to take care of all ramifications of this effort.
So, in the present verse:
وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ
it has been said: And there has to be a group of people from among you who call towards the good and bid the Fair and forbid the Unfair.
The first part of the verse' وَلْتَكُن مِّنكُمْ أُمَّةٌ translated as (And there has to be a group of people from among you) gives a hint that the presence of this group is necessary. In case, a government does not shoulder this responsibility, it will become obligatory on Muslims that they should establish and operate such a group, because the vital role of the Ummah depends on the existence of such a group. What are the major features of this group? The Qur'anic answer is يَدْعُونَ إِلَى الْخَيْر (who call towards the good). It means that this call of theirs shall be their primary objective. What does خیر 'khayr' or 'good' mean? The Holy Prophet ﷺ has himself explained it by saying: الخیر ھو اتباع القرآن و سُنَّتی that is, 'khayr' means following the Qur'an and my Sunnah. (Ibn Kathir)
Seen in a restricted sense, 'to bid the Fair and to forbid the Unfair' could have been taken to mean that doing so shall be needed only on special occasions when the evil or 'the Unfair' منکرات (munkarat) are seen being committed. But, the expression يَدْعُونَ إِلَى الْخَيْر who call towards the good) in the beginning makes it clear that the function of this group wi11 be to call towards the good, even when evil practices are not seen, or time may not have come to perform something obligatory.
For example, it is known that in the period between sunrise and Zawal (noon) no salah is prescribed by the Sharl'ah. But this group shall continue even in this period, to exhort people to perform salah when it is due. Or, take fasting which may not be due at a particular time, the month of Ramadan being far away, but that group will not shelve its duty and become complacent. Instead, it will keep reminding people about the month of Ramadan in advance, stressing on them that fasting will be obligatory at that time. In short, calling people to good will be the intrinsic duty of this group for all times to come.
Then, this 'call towards good' has two sub-levels:
1. Calling non-Muslims towards 'khayr', that is, Islam. This involves all Muslims. It means that every Muslim, in general, and this group, in particular, is responsible for giving the call of Islam, both by words and acts, to all peoples of the world. Therefore in a verse which enjoins jihad on Muslims, the true Muslims have been defined and praised in the following words:
الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنكَرِ
that is, 'true Muslims are those who when We endow them with authority in a land the first thing they do is to establish a system of obedience to Allah on His earth, of which salah is an outward expression, and raise their financial system on principles governed by zakah, and they make the bidding of the Fair and the forbidding of the Unfair their very purpose of life.' (22:41)
Only if, the Muslim community of today were to take to extending their call towards good to other peoples as their objective, all ills that have crept into our social frame through the blind following of non Muslim nations shall cease to exist. When a community resolves to unite for this great objective and becomes sure that it has to forge ahead among the nations of the world and that the responsibility of teaching and training them falls on its shoulders, will find that all its disunities have disappeared and there remains nothing but that wonderful goal in sight. The secret of the successes achieved by the Holy Prophet ﷺ and his noble Companions ؓ lies hidden behind this effort. It appears in a hadith that the Holy Prophet ﷺ
recited this verse وَلْتَكُن مِّنكُمْ (And there has to be a group of people from among you) and then said: This special group is the group of the noble Companions (Ibn Jarir). This is because each individual from among these blessed souls considered himself personally charged with the responsibility of calling people to good..
2. The second sub-level of this noble function is to call Muslims themselves towards the good. This means that تبلیغ tabligh or the act of conveying the message of Allah should be done by all Muslims generally, and by the special group particularly, among Muslims, fulfilling the duty of دعوۃ da'wah imposed by the Qur'an.
Again this call takes two forms as given below:
a). The first form will be that of a general and open call to good through which all Muslims will be educated into necessary injunctions and morals which have to be followed in Islam.
b). The second call would be particular and selective through which the objective will be to produce experts in the Muslim community, experts in the sciences of the Qur'an and the Sunnah. Another verse of the Holy Qur'an leads in this direction:
فَلَوْلَا نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَائِفَةٌ لِّيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنذِرُوا قَوْمَهُمْ إِذَا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ
So, why should it not be that a group from every section of them goes forth, so that they may acquire perfect under-standing of the Faith, and so that they may warn their people . when they return to them, that they may be cautious. (9:122)
Further on, this responsibility-bearing group has been identified as carrying the additional distinction وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ that is, 'they bid the Fair and forbid the Unfair'.
The word, معروف 'ma` ruf literally means 'recognized' but as a Qur'anic term it includes all good enjoined by Islam, and promoted by all prophets (علیہم السلام) during their respective ages. Since what is good is known and recognized, it has been referred to as معروف 'ma` ruf .
Similarly, the word, منکر 'munkar' literally means 'non-recognized" or alien", but as a Qur'anic term it includes all evils and disorders about which it is well-known and recognized that the Holy Prophet declared them to be impermissible.
Keeping this in view, another point is worth-consideration. The Holy Qur'an could have used the word 'wajib' (what is obligating) instead of معروف 'ma` ruf, and the word معاصی 'ma` asi (sins) instead of 'munkar'., but it did not do so. The selection of the words معروف 'ma’ ruf and منکر 'munkar' maybe indicative of the principle that the subject of bidding the Fair and forbidding the Unfair1 must be an act which is recognized by the entire Muslim Ummah as 'fair' or 'unfair' without any difference of interpretation. As for the rules deduced through اجتہاد ijtihad, which have always been open for the different interpretations offered by the capable Muslim jurists, they should not be made an issue during the process of الامر بالمعروف والنھیٰ عن المنکر : 'bidding the fair and forbidding the unfair" It is a pity that such a wise Qur'anic principle is being generally neglected in the Muslim community, and the Muslims are made to fight each other on the secondary issues which can admit different interpretations. People tend to consider such efforts as some feat of piety while the evils which are held by the entire ummah unanimously as sins and are being committed in the community receive much less attention and often go unchecked.
1. It means that if a recognized school of Islamic jurisprudence, such as Hanafi school adopting a particular interpretation of Islamic law, has held an act as 'fair', the holders of an opposite view like Sh'afi'ites should not blame or reproach the former for their action, and vice versa. (editor)
Towards the conclusion of the verse, the commendable end of the group described therein has been enshrined in the following words:
وَأُولَـٰئِكَ هُمُ الْمُفْلِحُونَ
And it is these who are successful.
It simply means that, in reality, success is achieved by such people alone.
Primarily, this description applies to the great group of the Companions of the Holy Prophet ﷺ . They were the ones who rose with the great objective of calling towards the good and of curbing what was bad and in a very brief period of time conquered the entire world of their time. There were power centers of Byzantine and Persia which could not stop them and they went ahead teaching lessons in morality and purity and ushering around the light of righteousness and Godliness wherever they went.
E che vi sia tra voi, o credenti, una fazione che inviti a tutto ciò che è bene e all'amore di Allāh , e che insegni il bene della Shari'ah, in accordo con l'istinto umano, e che dissuada dalle nefandezze, che la Shari'ah ha vietato e che l'istinto umano ripudia: Coloro che possiedono queste caratteristiche sono i veri trionfatori nella vita e nell'Aldilà.
Hendaklah ada di antara kalian -wahai orang-orang mukmin- satu kelompok yang mengajak kepada setiap kebajikan yang dicintai Allah, menyuruh berbuat baik yang ditunjukkan oleh syarak dan dinilai baik oleh akal sehat, dan mencegah perbuatan mungkar yang dilarang oleh syarak dan dinilai buruk oleh akal sehat. Orang-orang semacam itulah yang akan mendapatkan kemenangan yang sempurna di dunia dan akhirat.
Các ngươi - hỡi tín đồ Mu'min - hãy lập ra một nhóm mời gọi mọi người đến với sự tốt đẹp mà Allah thương yêu, khuyên bảo mọi người làm việc thiện đúng theo giáo lý qui định Islam và phù hợp với nhân cách sống, song cấm cản mọi người làm những điều nghịch giáo lý và phản nhân cách con người. Với những ai có tính cách vừa được nêu sẽ là nhóm người thành đạt mỹ mãn ở trần gian và ở Đời Sau.
Creyentes, no sean como la Gente del Libro que se dividió en facciones y en sectas. Se enfrentaban por su religión luego de haber recibido los signos claros de Al-lah. Estos recibirán un castigo terrible.
E non siate, o credenti, come la Gente del Libro, i quali si divisero in gruppi e sette: Si divisero nella loro fede dopo che giunsero loro i chiari segni da parte di Allāh l'Altissimo, e costoro subiranno una grande punizione da parte di Allāh .
Huwag kayo, O mga mananampalataya, maging tulad sa mga May Kasulatan na mga nagkahati-hati kaya naging mga lapian at mga sekta, at nagkaiba-iba sa relihiyon nila mula ng matapos na dumating sa kanila ang mga maliwanag na tanda mula kay Allāh – pagkataas-taas Siya. Ang mga nabanggit na iyon ay may ukol sa kanila na isang pagdurusang sukdulan mula kay Allāh.
Janganlah kalian -wahai orang-orang mukmin- seperti Ahli Kitab yang berpecah-belah hingga menjadi beberapa kelompok dan beberapa golongan. Mereka berselisih paham tentang agama mereka setelah ayat-ayat yang sangat jelas datang kepada mereka dari sisi Allah -Ta'ālā-. Orang-orang tersebut akan mendapatkan azab yang besar dari Allah.
Having established that Muslims have a distinct mission to convey and preach the God-oriented message of good, the text moves on to warn Muslims with the words:
وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِن بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ
And do not be like those who became divided and fell into disputes after clear signs had come to them. (105)
It means that Muslims should not be like Jews and Christians who, even after clear injunctions of Allah Almighty had reached them, became divided in the implementation of the basic code of faith simply because they preferred to follow the dictates of their desires. Thus, thrown in violent mutual disputations, vocal and physical, they brought Divine punishment upon themselves. This verse is, in fact, a complement of وَاعْتَصِمُوا بِحَبْلِ اللَّـهِ جَمِيعًا 103) where Muslims were asked to seek unity and strength by attaching themselves to Allah's commands, individually and collectively, which helps make an entire community act like one body, one person, one entity. Then comes the perpetual mission of دعوۃ da'wah, the act of calling people to good, the process of bidding the Fair and forbidding the Unfair. These nurture and strengthen that unity. After that, by saying وَلَا تَفَرَّقُوا (and be not divided) in verse 103 and وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا ; (And do not be like those who became divided) in the present verse, Muslims have been asked to learn a lesson from past communities which were destroyed by mutual dissensions with the good counsel that they should do their best to stay safe against this disease.
The type of divisiveness censured in this verse is a division that shows up because of arrogant and egotistic self-assertiveness, be it in the fundamentals of religion or in its subsidiaries. The statement after clear signs had come to them' is an obvious indicator towards this explanation. The truth is that all fundamentals of religion are dear. Even some subsidiaries are so clear that they allow no margin of disagreement, unless of course, there be a selfish motive behind it.
However, there are subsidiary issues not so definite and clear. They may have no clear support from the texts of the Holy Qur'an and Sunnah, (rather they are deduced by the scholars on the basis of analogy) or the text on which they are based is open to different interpretations. The resulting difference of opinion in the understanding of these subsidiaries is not included in the sense of this verse. The well known authentic hadith narrated by al-Bukhari and Muslim from the blessed Companion, ` Amr ibn al'As ؓ ، is more than enough to permit it. In this hadith the Holy Prophet ﷺ has said that one who does اجتھاد Ijtihad (conducting a competent inquiry within the framework provided by the Sharl'ah to resolve a religious issue) and comes up with a ruling which is correct, he gets a twofold reward; and if he makes a mistake in his اجتھاد Ijtihad, he gets one reward.
This tells us that an made by a competent scholar even if it turns out to be erroneous, is still worthy enough for a reward provided utmost effort has been made. How can this be regarded as blame-worthy? So, the difference of opinion resulting from اجتھاد Ijtihad undertaken by the blessed Companions ؓ and the great Imams رحمۃ اللہ علیہم has absolutely no connection with the present verse. According to Sayyidna Qasim ibn Muhammad and ` Umar ibn ` Abdul-Aziz رحمۃ اللہ علیہما ، the difference of opinion among the noble Companions ؓ is a source of mercy and ease for people (as in Ruh a1-Ma` ani from al-Baihaqi and al-Mudkhal).
Ruling on difference of opinion
Let us have a clear understanding of a serious matter of principle which arises out of this discussion. When we talk about differences in اجتھاد Ijtihad, we mean an اجتھاد Ijtihad which is permissible under the Sharah of Islam. (There is no such thing as an اجتھاد Ijtihad outside the ramifications of the Shari` ah). In a Shari` ah -based اجتھاد Ijtihad, one or the other Imam may elect a view to stand by according to his line of thought, but the fact shall remain that, in the sight of Allah, only one of these views is true while other views are not so true. But again, the decision as to which is true and which is not rests with Allah Almighty, who will bestow, on the Day of Resurrection, a twofold reward on the Imam and ` Alim who arrives at the correct ruling through his Ijtihad. Also rewarded on this Day, wi11 be the one whose Ijtihad was not correct. In short, nobody except Allah has the right to sit on judgment in the difference of interpretation and say that this is true and that is false. However, to the best of one's understanding and insight whichever side one thinks is closest to the Qur'an and the Sunnah he may say that, as far as he thinks, his choice is correct, although the possibility of its being incorrect cannot be ruled out and that which is the opinion on the other side, different from his chosen option is regarded as incorrect, with the possibility of that it may be correct in the sight of Allah. This is something all leading Imams of Fiqh, the masters of Muslim jurisprudence, agree upon.
So, the rule becomes clear that no side taken in a difference of interpretations is منکر 'munkar' or 'unfair' and open to objection. Thus it will not be subjected to reproach under the authority of يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ (Bid the Fair and forbid the Unfair), More so, when it is not unfair, raising an objection against what does not fall under the 'Unfair' would itself be regarded as unfair. This must be avoided. This is a rule most educated people do not fully comprehend these days or simply neglect it. They do not desist from abusing and verbally attacking others who think otherwise with all sorts of derogatory remarks and fretting. Inevitably, this leads to internecine confrontation and rampant disunity among Muslims, a phenomenon visible all over the Muslim world.
It has been already said that a difference of interpretation, if it corresponds to the principles of Ijtihad, does not go against the injunction وَلَا تَفَرَّقُوا (and be not divided) and, therefore, it is not blameworthy. But, the way this difference is being handled these days, when quarrelsome debates around the tertiary subjects are being nursed as if they were the very basis of Muslim faith. Unfortunately this is what results in mutual confrontation and abuse. It can be said without any shade of doubt that this behaviour is certainly an open violation of the same Qur'anic injunction وَلَا تَفَرَّقُوا (and be not divided). It is, most certainly; -objectionable and totally contrary to the way of our learned elders, the blessed Companions and their Successors. There is no precedent for this type of behaviour among the early scholars (the Companions and their disciples) who were the best of our community. That anyone was ever blamed on the basis of difference of opinion in matters of interpretation in this manner is something unheard of. For instance, Imam Shafi` i (رح) and other Imams, may Allah have mercy on them all, rule that in a salah offered in a congregation behind an imam, all those offering their prayer behind him must recite the Surah al-Fatihah as an obligation. Given this ruling anyone who does not fulfill this obligation will not have offered his salah at all. Parallel to this is the view of Imam Abu Hanifah , may Allah have His mercy on him, according to whom it is not permissible for one who prays behind an imam to recite his own Surah al-Fatihah, therefore, the Hanafiyah do not recite it while offering prayers in a congregation behind an imam. But, nowhere during the entire history of Muslim community there is any report saying that the followers of the Shafi` i school considered Hanafiyah as the deserters of the obligation of salah or that their prayers are not complete. They have never been blamed or criticised in the manner one would criticise and attack the evil acts forbidden by the Shari` ah.
Imam ibn ` Abd al-Barr (رح) has, mentioned the attitude of the early scholars and the revered elders in the following words:
عن یحی بن سعید قال ما برح اھل الفتوی یفتون فیحل ھذا و یحرم ھذا فلا یری المحرم ان المحل ھلک لتحلیلہ ولا یری المحل ان المحرم ھلک لتحریمہ (جامع بیان العلم ، ص 80)
Those who are entitled to give fatwa, have always been issuing fatwas. One of them would rule (concerning injunctions not covered under the texts) that something is lawful while the other will rule it to be unlawful. But, the latter takes the former doomed to perdition, nor does the former think that the later is doomed to perdition. (Jami' Bayan al-` Ilm, p. 80)
An important note of caution
All this discussion about Ijtihad relates to the one carried out under the standard rules governing it. The very first condition is that Ijtihad can be resorted to in questions and issues about which there is no categorical decision available in the Qur'an and the Sunnah. Or, it may be that such decision is not clear and susceptible to more than one interpretation. Or, it is possible that a combination of some verses of the Qur'an and some narrations of the hadith may be apparently contradictory. In situations such as this, only those who possess the necessary pre-requisites to carry out Ijtihad will be entitled to do so. Ijtihad is no easy matter. It requires the most perfect expertise (in the real and full sense of the term) of all disciplines related to the Qur'an and the Hadith, a comprehensive and perfect knowledge of the Arabic language, and a comprehensive knowledge of the sayings of the blessed Companions and their Successors. Therefore, anyone who dabbles in questions which have been settled by authoritative texts and comes up with opinions contrary to those of leading authorities, then this difference of opinion will not fall under the category of Ijtihad as envisaged by the Shari` ah..
This will also be true about the person who does not fulfill the conditions of Ijtihad. What he says does not affect the question at all. This tendency has unfortunately become fairly visible in Muslim societies. Those who consider themselves educated (in modern sciences) have started to express their personal opinions relating to matters that have been settled in the Qur'an and Sunnah. This is ignorance at its ugliest. These are issues where even Imams and مجتھدین mujtahids would not dare speak. How can the exercise of so called Ijtihad be acceptable from a person who does not even possess the knowledge of Islamic sciences let alone the highest level of learning required for Ijtihad.
Và các ngươi - hỡi những người có đức tin - chớ giống như nhóm thị dân Kinh Sách đã tự chia rẽ rồi trở thành phe đảng và băng nhóm, họ tranh luận về tôn giáo mình sau khi các bằng chứng rõ ràng của Allah đã trình bày cho họ thấy, nhóm người đó sẽ bị Allah trừng phạt thích đáng.
O vjernici, nemojte biti poput onih kojima je data Knjiga pa su se rasparčali i postali stranke i skupine, i u vjeri se razišli nakon što su im jasni ajeti od Allaha došli! Takve čeka bolna patnja od Allaha.
Do not be, O believers, like the People of the Scripture who became divided into different groups and divisions, disagreeing about their faith and way of life after clear signs had come to them from Allah. Such people will have a great punishment from Allah.
-Ey Müminler!- Kitap ehli gibi ayrılığa düşüp hizip ve gruplara ayrılanlardan olmayın. Kendilerine Allah Teâlâ'dan apaçık deliller geldiğinde dinlerinde ayrılığa düştüler. İşte bu adı geçen kimseler için Allah katından büyük bir azap vardır.
Ô croyants, ne soyez pas comme les Gens du Livre qui se divisèrent en factions et en sectes. Ils s’opposèrent au sujet de leur religion après que leur furent parvenus les signes clairs d’Allah. Ceux-là auront un châtiment terrible de la part d’Allah.
Kemudian Allah menjelaskan tentang kapan terjadinya siksa-an yang berat tersebut dan (kapan) mereka merasakan siksaan yang pedih tersebut seraya berfirman,
"Pada hari itu ada muka yang putih berseri, dan ada pula muka yang hitam muram. Adapun orang-orang yang hitam muram mukanya (kepada mereka dikatakan), 'Kenapa kamu kafir sesudah kamu beriman? Karena itu rasakanlah azab disebabkan kekafiran-mu itu.' Adapun orang-orang yang putih berseri mukanya, maka mereka berada dalam rahmat Allah (surga); mereka kekal di dalam-nya." (Ali Imran: 106-107).
(106-107) Allah تعالى memberitakan tentang perbedaan tingkatan para makhluk pada Hari Kiamat dalam kebahagiaan dan kesengsaraan, dan bahwasanya wajah-wajah penghuni kebahagia-an akan memutih yaitu orang-orang yang beriman kepada Allah, membenarkan rasul-rasulNya, menaati perintahNya, menjauhi laranganNya, dan bahwasanya Allah تعالى memasukkan mereka ke dalam surga, dan akan melimpahkan segala kebaikan atas mereka, dan mereka akan kekal selamanya (di dalam surga). Sebaliknya wajah-wajah para penghuni kesengsaraan akan menghitam (muram) yaitu orang-orang yang mendustai para rasulNya, bermaksiat pada perintahNya dan memecah belah agama mereka menjadi beberapa kelompok, dan bahwa mereka akan dijelek-jelekkan sehingga di-katakan kepada mereka, ﴾ أَكَفَرۡتُم بَعۡدَ إِيمَٰنِكُمۡ ﴿ "kenapa kamu kafir sesudah kamu beriman?" Bagaimana mungkin kalian memilih kekufuran atas keimanan? ﴾ فَذُوقُواْ ٱلۡعَذَابَ بِمَا كُنتُمۡ تَكۡفُرُونَ ﴿ "Karena itu rasakanlah azab disebabkan kekafiranmu itu."
Commentary
The meaning of 'bright' and 'dark' faces:
This expression appears in the Holy Qur'an at several places, for instance:
وَيَوْمَ الْقِيَامَةِ تَرَى الَّذِينَ كَذَبُوا عَلَى اللَّـهِ وُجُوهُهُم مُّسْوَدَّةٌ
On the day of Doom, you shall see those who lied against Allah (with) their faces blackened. (39:60)
وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ ﴿38﴾ ضَاحِكَةٌ مُّسْتَبْشِرَةٌ ﴿39﴾ وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ ﴿40﴾ تَرْهَقُهَا قَتَرَةٌ ﴿41﴾
Some faces on that day shall shine, laughing, joyous. Some faces on that day shall be dusty, overspread with darkness. (80:38-41)
وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ ﴿22﴾
Faces on that day shall be radiant, looking towards their Lord. (75:22)
In these verses, several words such as, بْيَضُّ 'bayad', اسْوَدَّ 'sawad', غَبَرَةٌ 'ghabarah', قَتَرَةٌ 'qatarah', and نَّاضِرَةٌ 'nadirah', have been used to carry the same sense. In the English translation, where applicable, they appear in italics. According to the majority of commentators, 'brightness' signifies the brightness of the light of Faith, that is, the faces of believers shall be resplendent with the light of Faith, fresh and smiling due to happiness (as a result of rewards bestowed upon them by Allah). 'Darkness' signifies the darkness of disbelief, that is, the faces of the disbelievers will be covered with the gloomy anguish of disbelief and the added soot of sin and transgression would turn them still darker.
Who are these people?
Commentators have explained the identity of the people with 'bright and 'dark' faces variously. Sayyidna Ibn ` Abbas ؓ ، says that the faces of the followers of Sunnah shall be 'bright' and those of the followers of Bid'ah (innovation in the revealed Faith, not intended by Allah and His Messenger, nor by his learned dark Companions). Hadrat ` Ata' (رح) says that the faces of the Muhajirin and Ansar shall be 'bright' and the faces of the Bani Qurayzah and Bani Nadir shall be 'dark' (Qurtubi).
Imam Tirmidhi narrates a hadith from Sayyidna Abu Umamah ؓ which identifies these as relating to the Khawarij, )the oldest sect of rebels), that is, the 'dark' faces shall belong to the Khawarij, and the 'bright' faces to those whom they shall kill. The hadith is given below:
قال ابو امامہ کلاب النار شرقتلی تحت ادیم السماء، وخیر قتلی من قتلوہ ثم قراَ : يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ
When Sayyidna Abu Umamah ؓ was asked if he had heard the hadith from the Holy Prophet ﷺ ، he replied, while counting on his fingers, that he would not have narrated this hadith had he not heard it from the Holy Prophet ﷺ seven times (Tirmidhi).
Sayyidna ` Ikrimah ؓ says that 'dark' faces shall belong to those from among the people of the Book who did confirm the coming of the Holy Prophet ﷺ before he was ordained. But when he had been given prophethood they did not accept and support him. On the contrary, they started falsifying him (Qurtubi)
There are other explanations as well, other than those cited above, but they all lead to the same conclusion, and are not contradictory. Imam al-Qurtubi has said in his Tafsir that the expression يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ in the verse means that the faces of sincere Muslims shall be 'bright' but the faces of all those who may have altered their religion, or may have become apostates and disbelievers, or may be concealing their hypocrisy in their hearts, shall be 'dark'.
Some special notes:
In the verse Allah Almighty has mentioned the بْيَضُّ bayyad first, and the سْوَدُّ sawed or darkness after it. But, in the verse which follows: فَأَمَّا الَّذِينَ اسْوَدَّتْ وُجُوهُهُمْ (As for those whose faces turn dark), sawed or darkness has been made to appear before بْيَضُّ bayyad or brightness, although the sequence of 'the original statement required that the mention of brightness appear first at this place as well. This reversal of the order seems to indicate that Allah Almighty has pointed out to His main purpose of creation. That purpose is to bless His creation with His mercy; punishment is not the objective. So, those with bright faces come first as they deserve the mercy and merit from their Lord. People with dark, anguished faces were mentioned later as the ones who deserve punishment. Towards the close of the verse, the statement ففی رحمۃ اللہ (They rest in Allah's mercy) is meant to stress upon the great mercy of the Creator. One cannot miss observing that those deserving of mercy were identified immediately at the beginning of the verse and again, at the end of the verse, and very affectionately indeed. The mention of those whose faces shall turn dark remains in between. All this points out to His limitless, endless mercy, clearly suggesting that human beings were certainly not created to serve as an exhibit or manifestation of Divine punishment; instead, they were created to flourish under the sunshine of Allah's mercy.
About the statement, فی رحمۃ اللہ 'they shall rest in Allah's mercy', the blessed Companion Sayyidna Ibn ` Abbas ؓ says that 'rahmah' or 'mercy' in the verse means جَنَّت 'Jannah' or 'paradise'. Here too, the wisdom behind giving the name 'mercy' to 'paradise' is, quite obviously, that man, no matter how worshipful and pious he may be, shall not enter Paradise unless it be through the sole mercy of Allah Almighty. The reason is that being devoted in acts of worship is no feat of human excellence as such. On the contrary, the very ability to do so is, in itself, a gift of Allah. So, عبادہ 'ibadah' or worship does not, in itself, create an inherent right to enter Paradise. It is Allah's mercy alone through which one can enjoy the bliss of Paradise. (al-Tafsir al-Kabir)
Magaganap sa kanila ang pagdurusang sukdulan na ito sa Araw ng Pagbangon kapag mamumuti ang mga mukha ng mga alagad ng pananampalataya dahil sa tuwa at kaligayahan at mangingitim ang mga mukha ng mga tagatangging sumampalataya dahil sa lungkot at lumbay. Tungkol sa mangingitim ang mga mukha nila sa Dakilang Araw na iyon, sasabihin sa kanila bilang pagpula sa kanila: "Tumanggi ba kayong sumampalataya sa kaisahan ni Allāh at sa tipan na tinanggap Niya sa inyo na hindi kayo magtambal sa Kanya ng anuman matapos ng paniniwala ninyo at pagkilala ninyo?" Kaya lasapin ninyo ang pagdurusang dulot ni Allāh na inihanda Niya para sa inyo dahilan sa kawalang-pananampalataya ninyo.
Ils subiront ce châtiment terrible le Jour de la Résurrection lorsque les visages des croyants s’éclaireront de joie et de bonheur alors que les visages des mécréants s’assombriront de tristesse et de malheur. On dira à ceux dont les visages se seront assombris en guise de réprimande: Avez-vous mécru en l’Unicité d’Allah et rompu Son pacte qui vous imposait de ne rien Lui associer après avoir connu la foi et avoir pris un engagement solennel ?
Goûtez donc le châtiment d’Allah qu’Il vous a préparé pour votre mécréance.
Kıyamet gününde bu büyük azapla karşılaşırlar. İman ehlinin yüzleri sevinç ve mutluluktan ağaracak ve kâfirlerin yüzleri de hüzün ve kederden dolayı kararacaktır. Bu büyük günde yüzleri kararacak olanları azarlamak için şöyle denilecektir: Tasdik edip ikrar ettikten sonra Allah'ı birlemeyi ve O'na hiçbir şeyi ortak koşmama adına sizden aldığı sözü inkâr mı ettiniz? Küfrünüzden dolayı Allah'ın sizin için hazırladığı azabını tadın.
Sufrirán este terrible castigo el Día de la Resurrección, día en el que los rostros de los creyentes se iluminarán con alegría y gozo, mientras que los rostros de los incrédulos se ensombrecerán con tristeza y pesar.
Diremos a modo de reprimenda a aquellos cuyos rostros están ensombrecidos: ¿han negado ustedes la Unicidad de Al-lah y Su pacto, que les imponía no adorar falsos ídolos, luego de haber conocido la fe y haber sellado un compromiso firme? Saboreen el castigo que Al-lah les ha preparado por su incredulidad.
Li colpirà la grande punizione, nel Giorno del Giudizio, quando i volti dei credenti si illumineranno dalla gioia e dalla felicità, e i volti dei miscredenti si incupiranno dalla tristezza e dalla malinconia. A coloro i cui volti si incupiranno in quel grande Giorno verrà detto, come rimprovero: "Avete negato l'Unicità di Allāh e il patto che avete stipulato con Lui di non associarGli nulla, dopo averlo confermato e accettato. Assaggiate la punizione che Allāh ha preparato per voi a causa della vostra miscredenza".
106- O gün kimi yüzler ağaracak, kimi yüzler kararacaktır. Yüzleri kararanlara:“İmanınızdan sonra kâfir oldunuz ha! O halde kâfir olmanızdan ötürü azabı tadın”(denir).
107- Yüzleri ağaranlar ise Allah’ın rahmetindedirler. Onlar orada ebediyen kalacaklardır.
106-107. “O gün kimi yüzler ağaracak kimi yüzler kararacaktır...” Yüce Allah Kıyamet gününde insanların mutluluk ve bedbahtlık noktasında birbirlerinden farklı olacaklarını bildirmektedir. Allah’a iman eden, Rasûlünü tasdik eden, emirlerini yerini getirip yasaklarından uzak duran mutlu ve bahtiyarların yüzlerinin ağaracağını haber vermektedir. Yüce Allah bunları cennetlere koyacak, pek çok ilâhi lütufları onlara bol bol ihsan edecektir ve onlar orada ebediyyen kalacaklardır.
Allah’ın peygamberlerini yalanlayan, O’nun emrine karşı gelip isyan eden, dinlerinde fırka fırka bölüp ayrılığa düşen bedbaht kimselerin de o gün yüzlerinin kararacağını, azarlanacaklarını ve kendilerine:“İmanınızdan sonra kâfir oldunuz ha!” denilecektir. Yani Nasıl küfrü imana tercih ettiniz? Yine onlara:“O halde kâfir olmanızdan ötürü azabı tadın” denilecektir.
Một hành phạt khủng khiếp sẽ gián lên họ trong Ngày Tận Thế, khi mà những gương mặt trắng sáng của nhóm người tin tưởng vui mừng hạnh phúc, song cũng có những gương mặt đen thui của nhóm người Kafir buồn bã và tuyệt vọng. Về nhóm người bị gương mặt đen đúa trong Ngày Vĩ Đại đó, có lời hỏi họ bằng giọng khiển trách: Sao các ngươi lại phủ nhận Tawhid (thuyết độc tôn) Allah khi Ngài đã giao ước với các ngươi đừng tổ hợp với Ngài bất cứ gì, với ai và các ngươi đã thống nhất điều đó. Thế nên các ngươi hãy nếm hành phạt của Allah đã dành sẵn cho các ngươi vì sự phủ nhận của các ngươi.
Azab yang besar itu akan menimpa mereka kelak di hari Kiamat, yaitu ketika wajah orang-orang beriman tampak putih bersih karena kegembiraan dan kebahagiaan yang mereka rasakan, dan wajah orang-orang kafir menghitam karena kesedihan dan kesempitan. Adapun kepada orang-orang yang wajahnya menghitam pada hari yang besar itu, akan dikatakan kepada mereka sebagai bentuk celaan: “Apakah kalian mengingkari perintah untuk mengesakan Allah dan melanggar janji-Nya yang Dia ambil dari kalian agar kalian tidak menyekutukan-Nya dengan sesuatu apa pun, setelah kalian membenarkan dan mengakuinya? Maka rasakanlah azab Allah yang telah Dia persiapkan untuk kalian disebabkan kekafiran kalian.”
This great punishment will come upon them on the Day of Judgement, when the faces of those who have faith will become whitened, lighting up with joy and happiness; and the faces of those who denied the truth will become blackened, darkened with sadness and despair. As for those whose faces become blackened on that great day, they will be asked how they could reject faith in Allah alone, and deny the promise they made with Him that they would not worship anything besides Him, when they had had faith and acknowledged it. They will be told to taste the punishment Allah has prepared for them because of their disbelief.
Ova velika kazna na Sudnjem danu zadesit će nevjernike, na danu kada pobijele lica vjernika od radosti i sreće, a pocrne lica nevjernika od tuge i žalosti. Oni kojima lica pocrne na tom velikom danu, reći će im se: "Zar ste uznevjerovali u Allahovu jednoću i u zavjet koji ste Mu dali da Mu nećete sudruga pridruživati, a prije toga ste ga potvrdili? Osjetite Allahovu kaznu koju vam je pripremio zbog vašeg nevjerstva."
A oni čija lica pobijele džennetska uživanja će postići, u kojima će vječno ostati; ta uživanja nikada neće prestati.
Adapun orang-orang yang wajahnya putih bersih maka tempat mereka di dalam surga Na'īm. Mereka kekal di dalamnya untuk selama-lamanya dalam kenikmatan yang tidak akan hilang dan tidak akan berubah.
As for those whose faces become whitened, they will remain in Paradise, eternally blessed.
Và về nhóm người có gương mặt trắng sáng thì nơi ở của họ là trong Thiên Đàng hạnh phúc,họ ở mãi mãi trong nó với mọi hưởng thụ không bị thay đổi và không bị tiêu tan.
Quant à ceux dont les visages s’éclaireront, ils seront installés dans les Jardins des Délices où ils resteront éternellement pour jouir de délices perpétuels et immuables.
Tungkol naman sa mamumuti ang mga mukha nila, ang pananatilihan nila ay ang mga hardin ng kaginhawahan bilang mga mananatili sa mga ito magpakailanman, sa isang kaginhawahang hindi matitigil at hindi magbabago.
Ma coloro i cui volti si saranno illuminati, la loro dimora saranno i sublimi Paradisi, per l'eternità, immersi in un benessere senza fine e immutabile.
En cuanto a aquellos cuyos rostros se iluminen, serán conducidos al Jardín de las Delicias, donde permanecerán eternamente para disfrutar de deleites que no desaparecerán ni cambiarán.
2. The sentence ففی رحمۃ اللہ (they rest in Allah's mercy) is immediately qualified by هُمْ فِيهَا خَالِدُونَ (they are there forever). This means that the mercy in which the believers shall rest will not be temporary; it would be forever and eternal. This blessing will never be taken away or reduced in their case. In contrast to this are those whose faces shall turn dark; for them, it has not be expressly mentioned if they shall be in that state forever.
Sinning man earns his own punishment:
The verse فَذُوقُوا الْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ (106) (now taste the punishment because you have been sinning) indicates that the punishment on that Day is not from Allah but that it is as consequence of what man has earned while living his mortal life, for the truth is that the blessings of paradise and the hardships of hell are simply a changed form of our very deeds. So, later on in verse 108, it was said: وَمَا اللَّـهُ يُرِيدُ ظُلْمًا لِّلْعَالَمِينَ (and Allah wants no injustice for { anyone in the worlds} which means that Allah has no intention of being unjust to His creation. Whatever reward or punishment is there, is nothing but justice and very much the perfect expression of the divine wisdom and mercy.
Yüzleri ağaranların kalacağı yer Naim cennetleridir. Orada ebedî kalacaklardır. Oradaki nimetler ne zail olur, ne de değişikliğe uğrar.
Ayat-ayat yang berisi janji dan ancaman Allah itu kami bacakan kepadamu -wahai Nabi- dengan benar dalam hal beritanya, dan adil dalam ketentuan hukumnya. Allah tidak menghendaki kezaliman terhadap siapa pun yang ada di alam semesta ini, bahkan Allah tidak akan menyiksa seseorang kecuali berdasarkan apa yang diperbuat oleh tangannya.
-Ey Peygamber!- Allah'ın vaadini ve tehdidini içeren, haberlerinde doğru, hükümlerinde adaletli olan ayetlerini okuyoruz. Allah, alemlerdeki hiçbir kimseye zulmetmek istemez. Bilakis ona kendi eliyle kazandığından başka azap etmez.
Quei segni, che includono le promesse e gli avvertimenti, Noi te li recitiamo, o Profeta, con verità di fatti e giustizia delle Leggi, e Allāh non intende far torto a nessuna creatura dei mondi; al contrario, non punisce alcuno se non per ciò che ha commesso.
108- Bunlar Allah’ın âyetleridir ki onları sana hak ile okuyoruz. Allah âlemlere zulmetmek istemez.
109- Göklerde ve yerde ne varsa hepsi Allah’ındır. Bütün işler yalnız Allah’a döndürülür.
108. Yüce Allah peygamberine okumuş olduğu âyetlerinden övgü ile söz etmektedir. Bu ayetler hak ve batılı, Allah’ın dostları ile düşmanlarını birbirinden ayırmakta, Allah'ın bir tarafa hazırladığı mükâfaatları, diğerlerine ise hazırladığı cezayı bildirmektedir. Yine Allah, bunları lütuf, adalet ve hikmetinin gerektirdiğini, O’nun kullarına asla zulmetmediğini, amellerinin karşılığını eksik vermeyeceğini yahut da hiçbir kimseye suç yere azap etmeyeceğini yahut da başkasının günahını ona yüklemeyeceğini de haber vermektedir.
Şanı Yüce Allah emir vermenin ve şeriat koymanın kendi hak ve yetkisi olduğunu söz konusu ettikten sonra eksiksiz mülkiyet, egemenlik, tasarruf ve saltanatın da yalnız kendisinin olduğunu söz konusu ederek şöyle buyurmaktadır:
109. “Bütün işler yalnız Allah’a döndürülür” O da yilik yapanlara iyiliklerinin karşılığını verir, kötülük yapanları da isyanları dolayısı ile cezalandırır.
Şanı Yüce Allah, üç türlü hüküm ve tasarrufunu sık sık bir arada söz konusu etmekte ve böylelikle kullarına mutlak hâkimin kendisi olduğunu beyan etmektedir. Buna göre gerek kaderî hükümler, gerek şer’î hükümler, gerekse de cezaî hükümler yalnız O’nundur. O dünyada da âhirette de kulları arasında hüküm verendir. O’nun dışındaki diğer yaratıklar ise haklarında hüküm verilenlerdir. Bunların emretmek adına bir şeye sahip olmaları söz konusu değildir.
O Prophet, these verses recited to you which contain Allah’s promises and threats, are true in what they contain of information, and just in what they contain of laws. Allah does not desire injustice for any creature in the worlds, and no one receives a punishment unless they earned it through their own bad actions.
Iyon ay ang mga tandang naglalaman ng pangako ni Allāh at banta Niya. Binibigkas ang mga ito sa iyo, O Propeta, ayon sa katapatan sa mga panuto at katarungan sa mga patakaran. Hindi si Allāh nagnanais ng paglabag sa katarungan para sa alinman sa isa sa mga nilalang, bagkus hindi Siya nagpaparusa sa isa man malibang dahil sa kinamit ng kamay nito.
Estas aleyas contienen una promesa y una advertencia de Al-lah, te las revelamos como prueba de la veracidad y la equidad. Al-lah no desea que Sus criaturas sean tratadas de manera injusta, y solo castiga a las personas por aquello que, en efecto, han cometido.
Đó là những câu Kinh bao gồm những hứa hẹn ban thưởng và trừng phạt mà TA đã thiên khải cho Ngươi - hỡi Nabi - bằng nguồn thông tin chính xác, công bằng về giáo lý và Allah không hề muốn bất công với bất cứ ai trong nhân loại, Ngài sẽ không trừng phạt một ai ngoại trừ đúng với tội lỗi do bàn tay y tạo nên.
Mi ti ove ajete kazujemo, o Vjerovjesniče, ajete koji sadrže Allahova obećanja i Allahove prijetnje, koji sadrže istinite obavijesti i pravedne propise. Allah nikome ne želi nepravdu učiniti i nikog ne kažnjava osim onim što je sam zaradio.
Ces versets contenant la promesse et l’avertissement d’Allah, Nous te les récitons avec véracité dans les nouvelles et équité dans les jugements.
Allah ne désire faire subir d’injustice à aucune créature mais Il ne châtie l’individu que pour ce qu’il commet.
"Itulah ayat-ayat Allah. Kami bacakan ayat-ayat itu kepa-damu dengan benar; dan tiadalah Allah berkehendak untuk meng-aniaya hamba-hambaNya. Kepunyaan Allah-lah segala yang ada di langit dan bumi; dan kepada Allah-lah segala urusan dikemba-likan." (Ali Imran: 108-109).
(108) Allah تعالى memuji atas sesuatu yang telah Dia cerita-kan kepada NabiNya, berupa ayat-ayatNya yang menjadi pembeda antara yang benar dengan yang batil, antara wali-wali Allah dengan musuh-musuhNya, dan sesuatu yang Allah siapkan untuk mereka berupa pahala dan untuk selain mereka berupa hukuman, dan bahwa hal tersebut adalah tuntutan karunia, keadilan, dan hikmah-Nya. Dan bahwasanya Allah tidaklah menzhalimi hamba-hamba-Nya, tidak mengurangi (pahala) dari amalan-amalan mereka atau menyiksa seseorang tanpa ada dosa, atau memikulkan seseorang dengan dosa orang lain. Dan ketika Allah memberitahukan bahwa kepunyaan Allah-lah segala urusan dan syariat, maka Allah juga menyebutkan bahwa kepunyaanNya-lah kesempurnaan kekuasaan, tindakan, dan kerajaanNya seraya berfirman,
(109) ﴾ وَلِلَّهِ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۚ وَإِلَى ٱللَّهِ تُرۡجَعُ ٱلۡأُمُورُ ﴿ "Kepunyaan Allah-lah segala yang ada di langit dan di bumi; dan kepada Allah-lah segala urusan dikembalikan," maka Allah akan membalas orang-orang yang berbuat kebajikan dengan kebaikan mereka dan orang-orang yang berbuat kejelekan dengan kemaksiatan mereka. Sering sekali Allah menyebutkan hukum-hukumNya yang tiga itu secara ber-samaan, yang mana Allah menjelaskan kepada hamba-hambaNya bahwa Dia-lah Pemutus perkara yang mutlak, milikNya-lah keten-tuan-ketentuan takdir, ketentuan-ketentuan syariat, dan ketentuan-ketentuan pembalasan. Maka Allah-lah Hakim di antara hamba-hambaNya di dunia dan akhirat, sedangkan selain diriNya dari para makhluk adalah orang-orang yang terkena ketentuan hukum atasnya yang tidak memiliki hak (menentukan hukum) sedikitpun.
Hanya milik Allah -Ta'ālā- apa yang ada di langit dan apa yang ada di bumi dalam konteks penciptaan dan hak memberikan perintah dan hanya kepada-Nya mereka akan dikembalikan kelak pada hari Kiamat. Kemudian Dia akan memberi mereka balasan yang setimpal dengan amal perbuatan mereka.
E Allāh l'Altissimo solo detiene il Regno dei Cieli e della Terra e la sua creazione e il suo ordine. Lui, l'Altissimo, detiene il destino di tutto il Suo creato: Ricompenserà ognuno secondo ciò che merita.
Göklerde ve yerde ne varsa, mülkü yalnızca Allah Teâlâ'ya aittir. Mutlak olarak emretmek ve yaratmak da O'na aittir. Bütün mahlukatın işleri Allah Teâlâ'ya döner. Herkese hak ettiği ölçüde karşılığını verir.
Al-lah es el poseedor de todo lo que contienen los cielos y la Tierra. Él es el Creador y decide su destino. A Él retornarán todas Sus criaturas y Él le retribuirá a cada una según lo que merezca.
Allah là Đấng duy nhất sở hữu tất cả trời đất từ việc tạo hóa và quản lý, rồi tất cả sẽ phải trở về trình diện Ngài để chịu thưởng phạt tùy vào hành động mỗi người đã từng làm trên trần gian.
Allahu Jedinom pripada sve što je na nebesima i na Zemlji. On sve stvara i određuje, i Njemu, Uzvišenom, sve će se vratiti, pa će svakog obračunati za ono što je radio.
To Allah alone belongs all that is in the heavens and in the earth, in creation and decree, and everything will return to Him on the Day of Judgement, when everyone will be rewarded according to what they have done.
C’est Allah Seul qui détient en Sa possession ce que contiennent les Cieux et la Terre. Il en est le Créateur et décide de son sort.
C’est à Lui aussi que reviendront toutes Ses créatures et Il rétribuera chacun selon ce qu’il mérite.
Sa kay Allāh lamang – pagkataas-taas Siya – ang paghahari sa anumang nasa mga langit at anumang nasa lupa, sa paglikha at pag-uutos. Tungo sa Kanya – pagkataas-taas Siya – ang hantungan ng usapin ng bawat nilikha Niya para gumanti Siya sa bawat isa mula sa kanila ayon sa sukat ng pagiging karapat-dapat nito.
110- Siz insanlar için çıkarılmış en hayırlı ümmetsiniz. İyiliği emreder, kötülükten vazgeçirir ve Allah’a iman edersiniz. Eğer Kitap ehli de iman etmiş olsalardı, kendileri için daha hayırlı olurdu. Onlardan iman edenler olmakla birlikte onların çoğu fasıktır.
111- Onlar (dil ile) eziyet etmenin dışında size asla zarar veremezler. Şayet sizinle savaşacak olurlarsa size arkalarını dönüp kaçarlar, sonra onlara yardım da edilmez.
110-111. Yüce Allah bu ayetlerde zikrettiği vasıflarla bu ümmeti üstün kılmıştır. Onlar bu özellikler sayesinde temayüz etmiş ve diğer ümmetlerden üstte olmuşlardır. Onlar, insanlar içinde nasihat, hayrı istemek, davet, öğretim, irşat, iyiliği emretme, kötülüğü engelleme konularında insanlara en fazla hayrı dokunan kimselerdir. Onlar, hem imkan ölçüsünde insanların yararına olan işlerde koşuşturmak suretiyle ahlaklarını kemale erdirmişlerdir, hem de Allah'a iman etmek ve imanın gereklerini yerine getirmek suretiyle nefislerini kemale erdirmişlerdir.
Şayet ehli kitap da onlar gibi iman edecek olsalardı onlar da doğru yolu bulurlardı ve bu da onlar için çok hayırlı olurdu. Ancak onlardan pek az kimse iman etmiştir. Çoğu ise fasık, Allah'a ve Rasul’e itaatten çıkan, müminlere savaş açan ve onlara var güçleriyle zarar vermeye çalışan kimselerdir. Buna rağmen onlar, müminlere dilleriyle eziyet etmekten başka bir zarar veremezler. Zira onlarla savaşacak olsalar arkalarını dönüp kaçarlar. Onlara kimse yardım da etmez. Nitekim Allah'ın haber verdiği gibi de olmuştur. Onlar Müslümanlarla savaştıkları vakit arkalarını dönüp kaçmışlar ve Allah, onlara karşı Müslümanlara zafer ihsan etmiştir.
O umete Muhammedov, vi ste najbolji umet koji se ikada pojavio! Najbolji ste u svom vjerovanju i svojim djelima, najkorisniji ste ljudima; vi naređujete dobro, koje je propisao šerijat i na čiju ljepotu je ukazao razum, i zabranjujete zlo, koje je zabranio šerijat i na čiju ružnoću je ukazao razum, i čvrsto vjerujete u Allaha i to vjerovanje potvrđujete djelima. Kada bi jevreji i kršćani, kojima je data Knjiga, povjerovali u Muhammeda, sallallahu alejhi ve sellem, to bi bilo bolje za njihov dunjaluk i njihov ahiret. Mali broj njih je povjerovao u ono sa čim je došao Muhammed, sallallahu alejhi ve sellem, dok je većina ostala van okvira Allahove vjere i Allahovog zakona.
Eravate, o popolo di Muħammed, pace e benedizione di Allāh su di lui, il miglior popolo tra tutti i popoli, per la vostra fede e le vostre azioni. Eravate il popolo più utile all'umanità: Ordinavate il bene insito nella Shari'ah, e che l'istinto umano approva, e dissuadevate dal male che la Shari'ah ripudia e che l'istinto umano ripudia. Abbiate una fede in Allāh sostenuta dalle vostre azioni; e se la gente del Libro, Ebrei e Nazareni, avessero avuto fede in Muħammed, pace e benedizione di Allāh su di lui, sarebbe stata cosa migliore per la loro vita terrena e nell'Aldilà. E tra la Gente del Libro, pochi sono coloro che credono in ciò che ha rivelato Muħammed, pace e benedizione di Allāh su di lui, e la maggior parte di loro sono sviati dalla fede in Allāh e della Sua Shari'ah.
Kayo, O Kalipunan ni Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – ay pinakamabuti sa mga kalipunang pinalabas ni Allāh para sa mga tao dahil sa pananampalataya ninyo at gawa ninyo, at pinakakapaki-pakinabang sa mga tao para sa mga tao. Nag-uutos kayo ng nakabubuti na pinatunayan ng Batas ng Islām at minaganda ng isip, sumasaway kayo ng nakasasama na sinaway ng Batas ng Islām at minasama ng isip, at sumasampalataya kayo kay Allāh ayon sa pananampalatayang tiyakan na pinatotohanan ng gawa. Kung sakaling sumampalataya ang mga May Kasulatan kabilang sa mga Hudyo at Kristiyano kay Muhammad – basbasan siya ni Allāh at batiin ng kapayapaan – talaga sanang iyon ay pinakamabuti para sa kanila sa Mundo nila at Kabilang-buhay nila. Mayroon sa mga May Kasulatan na kakaunting sumasampalataya sa inihatid ni Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan. Ang higit na marami sa kanila ay ang mga lumalabas sa Relihiyon ni Allāh at Batas Niya.
Seguidores de Mujámmad, ustedes son el mejor pueblo que Al-lah haya hecho surgir de la humanidad, tanto por su fe como por sus obras. Son la mejor nación porque promueven el bien y condenan el mal, tal y como son definidos por la religión y la razón. Además, ustedes cultivan una fe firme en Al-lah, una fe que sus acciones confirman. Si la Gente del Libro, judíos y cristianos, creyeran en Mujámmad r, sería mejor para ellos en este mundo y en el Más Allá. Solamente un pequeño número de personas entre la Gente del Libro creen en el mensaje de Mujámmad r, pero la mayor parte se encuentra fuera de la religión de Al-lah y Su Legislación.
Các ngươi - hỡi tín đồ của Muhammad - là cộng đồng tốt đẹp nhất được Allah tuyên dương bởi niềm tin Imam và hành động của các ngươi, là nhóm người hữu ích trong loài người, bởi vì các ngươi đã hiệu lệnh thiên hạ làm tốt đúng chuẩn mực tôn giáo, đúng nhân cách và cấm họ làm điều xấu nghịch giáo lý và không phù hợp nhân cách, ngoài ra các ngươi còn thật lòng tin tưởng Allah và khẳng định niềm tin đó qua việc làm của các ngươi. Giá như thị dân Kinh Sách thuộc Do Thái và Thiên Chúa cũng tin tưởng Muhammad thì quả là điều tốt đẹp cho họ ở trần gian và ở Đời Sau. Trong số thị dân Kinh Sách có một số ít đã tin tưởng vào những điều được Muhammad mang đến còn đa số thì tách ly khỏi tôn giáo của Allah và giáo luật của Ngài.
Ô communauté de Muħammad, vous êtes la meilleure communauté qu’Allah ait suscitée parmi les hommes, tant par votre foi que par vos œuvres. Vous êtes aussi les plus utiles des hommes puisque vous promouvez le bien et condamnez le mal, tels qu’ils sont définis par la religion et par la raison. Par ailleurs, vous cultivez une foi ferme en Allah, une foi que confirment vos actions.
Si les Gens du Livre, juifs et chrétiens, croyaient en Muħammad, cela serait mieux pour eux ici-bas et dans l’au-delà.
Seulement, on compte parmi les Gens du Livre un petit nombre d’individus qui croient en ce qui a été apporté par Muħammad, mais la plupart se tiennent hors de la religion d’Allah et de Sa Législation.
The benefit the intellectuals have of being imbued with this spirit is that all their attention remains focussed on goodness, that is, on the basics of religion. They have thus no time for hair-splitting arguments about secondary aspects of religion. Those who become the heralds of God’s greatness and arise both as warners and as harbingers of glad tidings have not the time to waste their expertise on matters of no significance. In this way, the task of exhorting people to lead a life of righteousness and forbidding evil engages them in finding solutions to real problems. Verbal jousting over supposed problems seems to them meaningless and futile, just as a farmer finds the game of chess a futile exercise, a waste of time. In showing willingness to be obedient to well-intentioned religious elders, the people are saved from schism and strife. Submitting to an authority unites all of them. Unity becomes a common attribute of believers, and unity, without doubt is the greatest of all powers in this world.
Kalian -wahai umat Muhammad -ṣallallāhu 'alaihi wa sallam-- adalah sebaik-baik umat yang Allah keluarkan untuk umat manusia dalam hal keimanan dan amal perbuatan. Kalian adalah manusia yang paling bermanfaat bagi umat manusia. Kalian menyuruh berbuat yang makruf yang dianjurkan oleh syariat dan dinilai baik oleh akal sehat. Kalian juga melarang berbuat yang mungkar yang dilarang oleh syariat dan dinilai buruk oleh akal sehat dan kalian beriman kepada Allah dengan keimanan yang mantap dan dibuktikan dengan amal perbuatan. Sekiranya Ahli Kitab dari kalangan Yahudi dan Nasrani itu beriman kepada Muhammad -ṣallallāhu 'alaihi wa sallam-, niscaya hal itu akan lebih baik bagi mereka di dunia dan di akhirat. Sebagian kecil dari Ahli Kitab beriman kepada agama yang dibawa oleh Muhammad -ṣallallāhu 'alaihi wa sallam-, tetapi sebagian besar mereka keluar dari agama dan syariat Allah.
You are, O Community of Muhammad (peace be upon him), the best of all communities that Allah has produced for humanity – in your faith and actions – and the most beneficial for other people: instructing what is right according to the sacred law and what you know to be right, and forbidding what is wrong according to the sacred law and what you know to be wrong; and having certain faith in Allah, so that it shows in your actions. If the People of the Scripture, the Jews and the Christians, had faith in Muhammad it would be better for them in this world and in the Afterlife. Only few of the People of the Scripture believe in what Muhammad (peace be upon him) came with and most of them do not stay within the sacred way of life and sacred law of Allah.
Sequence
In previous verses, Muslims were asked to take special care in order to remain steadfast in their faith, bid the Fair and forbid the Unfair. In the present verse, it has been further emphasised that these are the very reasons why Allah Almighty has conferred upon the Ummah of Muhammad ﷺ ، may the peace and blessings of Allah be upon him, the status of خیر الامم 'Khayr al-Umam', the best of communities, dignified and elevated, when it does what it has been charged to do.
Why the best of communities?
The Holy Qur'an has, in different verses, given several reason for declaring the Ummah of the Holy Prophet Muhammad ﷺ as the best Ummah, the most important of which has appeared in Surah al-Baqarah, that is:
وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا
And in the same way We made you a moderate Ummah (community). (2:143)
A detailed explanation of this verse can be seen in Volume I of this commentary. This portion deals with the major reason why the Ummah of Muhammad i has been called the best of human communities. There it has been pointed out that moderation is its great characteristic and that it is visible in all department of its collective life.
In this particular verse, another reason has been given. The reason is that this community has been raised for the sole purpose of dispensing good to all beings created by Allah. It has been actually charged with the function of remaining concerned with their spiritual and moral reformation. Seen in the perspective of past communities, it was this community which contributed most in the mission of 'bidding the Fair and forbidding the Unfair', even though this was already enjoined upon past communities as mentioned in authentic ahadith. However, to begin with, several past communities did not have Jihad as a religious obligation, in which case, the mission of 'bidding the Fair' could only be carried out by heart and tongue only. Available with the followers of Muhammad ﷺ is a third option of 'bidding the Fair', that of the power of the hand, which also includes all sorts of Jihad. Then, the enforcement of Islamic laws through the agency of the government is also a part of it. In the case of other communities, distinguishing features of religion were gradually obliterated by general inertia. The obligation of أْمرْ بِالْمَعْرُوف amr bi l'ma` ruf, the ordained mission of bidding the Fair, also stood totally forsaken. As far as this Ummah of his is concerned, the Messenger of Allah ﷺ made this prophecy:
In this Ummah, there shall be right through the day of Doom, a group of people which will remain firm and stick to (the task of) bidding the Fair and forbidding the Unfair.
The second distinguishing feature of this community is that they 'believe in Allah' يُؤْمِنُونَ بِاللَّـهِ ' At this point one may ask why should this be a distinguishing feature of the Muslim community as belief in Allah has been the common factor between all past prophets (علیہم السلام) and their communities. The answer is clear. No doubt, belief as such is common to all, but the degrees of perfection in belief differ. The degree of pref-erence given to the community of Muhammad ﷺ has a class of its own as compared to past communities.
Towards the end of the verse, it has been said about the people of the Book that there are some Muslims among them. This refers to those who had confirmed the prophethood of our Holy Prophet ﷺ such as, Sayyidna ` Abdullah ibn Sal-am ؓ and others.
"Kamu adalah umat yang terbaik yang dilahirkan untuk manusia, menyuruh kepada yang ma'ruf, dan mencegah dari yang mungkar, dan beriman kepada Allah. Sekiranya Ahli Kitab ber-iman, tentulah itu lebih baik bagi mereka, di antara mereka ada yang beriman, dan kebanyakan mereka adalah orang-orang yang fasik. Mereka sekali-kali tidak akan dapat membuat mudarat kepadamu melainkan gangguan-gangguan celaan saja, dan jika mereka memerangimu, pastilah mereka berbalik melarikan diri ke belakang (kalah). Kemudian mereka tidak mendapat pertolongan." (Ali Imran: 110-111).
(110-111) Hal ini adalah keutamaan yang diberikan Allah kepada umat ini dengan sebab-sebab tersebut, yang menjadikan mereka istimewa karenanya dan mereka unggul di atas seluruh umat. Mereka adalah sebaik-baik manusia untuk manusia dalam nasihat dan cinta kepada kebaikan, dakwah, pengajaran, bimbingan, perintah kepada kebaikan dan larangan dari kemungkaran, me-nyatukan kesempurnaan akhlak dan usaha dalam memberikan manfaat kepada mereka sesuai dengan kemampuan, dan antara penyempurnaan jiwa dengan beriman kepada Allah dan menunai-kan segala hak-hak keimanan. Dan bahwa Ahli Kitab jika mereka beriman seperti kalian beriman kepadaNya, niscaya mereka akan mendapatkan petunjuk, dan itulah yang baik buat mereka. Akan tetapi yang beriman di antara mereka hanya sedikit, dan mayo-ritasnya adalah orang-orang yang fasik yang keluar dari ketaatan kepada Allah dan RasulNya, memerangi kaum Mukminin, dan berusaha dalam memudaratkan mereka dengan segala kemampuan mereka. Tetapi walaupun demikian, mereka tidak akan mampu memudaratkan kaum Mukminin kecuali ejekan lisan saja, dan jika tidak demikian, sekiranya kaum Mukminin memerangi mereka, pastilah mereka akan melarikan diri dan mereka tidak akan ditolong. Dan apa yang dikabarkan oleh Allah tersebut benar-benar telah terjadi, yaitu ketika mereka memerangi kaum Mukminin, maka mereka malah berpaling dan melarikan diri, lalu Allah menolong kaum Mukminin dalam memerangi mereka.
-Ey Muhammed -sallallahu aleyhi ve sellem-'in ümmeti!- İman ve amel bakımından Allah'ın insanlar için çıkardığı en hayırlı ve en faydalı ümmetsiniz. Aklın güzel gördüğü ve dinin gösterdiği iyiliği emredip, aklın kötü gördüğü ve dinin yasakladığı münkerden men ediyorsunuz. Amellerinizin tasdik ettiği kesin bir imanla Allah'a iman ediyorsunuz. Eğer Yahudi ve Hristiyanlardan olan kitap ehli, Muhammed -sallallahu aleyhi ve sellem-'e iman etselerdi, bu onların dünya ve ahireti için daha hayırlı olurdu. Kitap ehlinden Muhammed -sallallahu aleyhi ve sellem-'in getirdiğine iman edenlerin sayısı azdır. İşte onların büyük bir çoğunluğu Allah'ın dini ve şeriatinden çıkan kimselerdir.
Virtues of the Ummah of Muhammad ﷺ , the Best Nation Ever
Allah states that the Ummah of Muhammad ﷺ is the best nation ever,
كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ
(You are the best of peoples ever raised up for mankind) 3:110.
Al-Bukhari recorded that Abu Hurayrah commented on this Ayah, "(You, Muslims, are) the best nation of people for the people, you bring them tied in chains on their necks (capture them in war) and they later embrace Islam." Similar was said by Ibn `Abbas, Mujahid, `Atiyah Al-`Awfi, `Ikrimah, `Ata' and Ar-Rabi` bin Anas that,
كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ
(You are the best of peoples ever raised up for mankind;) means, the best of peoples for the people.
The meaning of the Ayah is that the Ummah of Muhammad ﷺ is the most righteous and beneficial nation for mankind. Hence Allah's description of them,
تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ
(you enjoin Al-Ma`ruf and forbid Al-Munkar and believe in Allah) 3:110.
Ahmad, At-Tirmidhi, Ibn Majah, and Al-Hakim recorded that Hakim bin Mu`awiyah bin Haydah narrated that his father said that the Messenger of Allah ﷺ said,
«أَنْتُمْ تُوَفُّون سَبْعِينَ أُمَّةً، أَنْتُمْ خَيْرُهَا، وَأَنْتُمْ أَكْرَمُ عَلَى اللهِ عَزَّ وَجَل»
(You are the final of seventy nations, you are the best and most honored among them to Allah.)
This is a well-known Hadith about which At-Tirmidhi said, "Hasan", and which is also narrated from Mu`adh bin Jabal and Abu Sa`id. The Ummah of Muhammad ﷺ achieved this virtue because of its Prophet, Muhammad ﷺ, peace be upon him, the most regarded of Allah's creation and the most honored Messenger with Allah. Allah sent Muhammad ﷺ with the perfect and complete Law that was never given to any Prophet or Messenger before him. In Muhammad's ﷺ Law, few deeds take the place of the many deeds that other nations performed. For instance, Imam Ahmad recorded that `Ali bin Abi Talib said, "The Messenger of Allah ﷺ said,
«أُعْطِيتُ مَا لَمْ يُعْطَ أَحَدٌ مِنَ الْأَنْبِيَاء»
(I was given what no other Prophet before me was given.)
We said, `O Messenger of Allah! What is it' He said,
«نُصِرْتُ بِالرُّعْبِ، وَأُعْطِيتُ مَفَاتِيحَ الْأَرْضِ، وَسُمِّيتُ أَحْمَدَ، وَجُعِلَ التُّرَابُ لِي طَهُورًا، وَجُعِلَتْ أُمَّتِي خَيْرَ الْأُمَم»
(I was given victory by fear, I was given the keys of the earth, I was called Ahmad, the earth was made a clean place for me (to pray and perform Tayammum with it) and my Ummah was made the best Ummah.)."
The chain of narration for this Hadith is Hasan. There are several Hadiths that we should mention here.
The Two Sahihs recorded that Az-Zuhri said that, Sa`id bin Al-Musayyib said that Abu Hurayrah narrated to him, "I heard the Messenger of Allah ﷺ saying,
«يَدْخُلُ الْجَنَّــةَ مِنْ أُمَّتِي زُمْرَةٌ وَهُمْ سَبْعُونَ أَلْفًا، تُضِيءُ وُجُوهُهُمْ إِضَاءَةَ الْقَمَرِ لَيْلَةَ الْبَدْر»
فقال أبو هريرة: فقام عكاشة بن محصن الأسدي يرفع نمرة عليه، فقال: يا رسول الله، ادع الله أن يجعلني منهم، فقال رسول اللهصلى الله عليه وسلّم:
«اللَّهُمَّ اجْعَلْهُ مِنْهُم»
ثم قام رجل من الأنصار فقال: يا رسول الله ادع الله أن يجعلني منهم، فقال:
«سَبقَكَ بِهَا عُكَّاشَة»
(A group of seventy thousand from my Ummah will enter Paradise, while their faces are radiating, just like the moon when it is full.'`Ukkashah bin Mihsan Al-Asadi stood up, saying, `O Messenger of Allah! Supplicate to Allah that I am one of them.' The Messenger of Allah ﷺ said, `O Allah! Make him one of them.' A man from the Ansar also stood and said, `O Messenger of Allah! Supplicate to Allah that I am one of them.' The Messenger said, `Ukkashah has beaten you to it.')
Another Hadith that Establishes the Virtues of the Ummah of Muhammad in this Life and the Hereafter
Imam Ahmad recorded that Jabir said, "I heard the Messenger of Allah saying,
«إِنِّي لَأَرْجُو أَنْ يَكُونَ مَنْ يَتَّبِعُنِي مِنْ أُمَّتِي يَوْمَ الْقِيَامَةِ رُبُعَ الْجَنَّــة»
قال: فكبرنا، ثم قال:
«أَرْجُو أَنْ يَكُونُوا ثُلُثَ النَّاس»
قال: فكبرنا، ثم قال:
«أَرْجُو أَنْ تَكُونُوا الشَّطْر»
(`I hope that those who follow me will be one-fourth of the residents of Paradise on the Day of Resurrection.' We said, `Allahu Akbar'. He then said, `I hope that they will be one-third of the people.' We said, `Allahu Akbar'. He then said, `I hope that you will be one-half.')"
Imam Ahmad recorded the same Hadith with another chain of narration, and this Hadith meets the criteria of Muslim in his Sahih. In the Two Sahihs, it is recorded that `Abdullah bin Mas`ud said, "The Messenger of Allah ﷺ said to us,
«أَمَا تَرْضَوْنَ أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّـةِ؟»
(Does it please you that you will be one-fourth of the people of Paradise)
We said, `Allahu Akbar!' He added,
«أَمَا تَرْضَوْنَ أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّـةِ؟»
(Does it please you that you will be one-third of the people of Paradise) We said, `Allahu Akbar!' He said,
«إِنِّي لَأَرْجُو أَنْ تَكُونُوا شَطْرَ أَهْلِ الْجَنَّـةِ؟»
(I hope that you will be half of the people of Paradise.)" Another Hadith
Imam Ahmad recorded that Buraydah said that the Prophet said,
«أَهْلُ الْجَنَّةِ عِشْرُونَ وَمِائَةُ صَفَ، هذِهِ الْأُمَّةُ مِنْ ذلِكَ ثَمَانُونَ صَفًّا»
(The people of Paradise are one hundred and twenty rows, this Ummah takes up eighty of them.)
Imam Ahmad also collected this Hadith through another chain of narration. At-Tirmidhi and Ibn Majah also collected this Hadith, and At-Tirmidhi said, `This Hadith is Hasan. `Abdur-Razzaq recorded that Abu Hurayrah said that, the Prophet said,
«نَحْنُ الْآخِرُونَ الْأَوَّلُونَ يَوْمَ الْقِيَامَةِ، نَحْنُ أَوَّلُ النَّاسِ دُخُولًا الْجَنَّــةَ، بَيْدَ أَنَّهُمْ أُوتُوا الْكِتَابَ مِنْ قَبْلِنَا وَأُوتِينَاهُ مِنْ بَعْدِهِمْ، فَهَدَانَا اللهُ لِمَا اخْتَلَفُوا فِيهِ مِنَ الْحَقِّ، فَهَذَا الْيَوْمُ الَّذِي اخْتَلَفُوا فِيهِ، النَّاسُ لَنَا فِيهِ تَبَعٌ، غَدًا لِلْيَهُودِ، وَلِلنَّصَارَى بَعْدَ غَد»
(We (Muslims) are the last to come, but the foremost on the Day of Resurrection, and the first people to enter Paradise, although the former nations were given the Scriptures before us and we after them. Allah gave us the guidance of truth that they have been disputing about. This (Friday) is the Day that they have been disputing about, and all the other people are behind us in this matter: the Jews' (day of congregation is) tomorrow (Saturday) and the Christians' is the day after tomorrow (Sunday). )
Al-Bukhari and Muslim collected this Hadith. Muslim recorded Abu Hurayrah saying that the Messenger of Allah ﷺ said,
«نَحْنُ الْآخِرُونَ الْأَوَّلُونَ يَوْمَ الْقِيَامَةِ، نَحْنُ أَوَّلُ مَنْ يَدْخُلُ الْجَنَّــة»
(We (Muslims) are the last (to come), but (will be) the foremost on the Day of Resurrection, and will be the first people to enter Paradise...) until the end of the Hadith.
These and other Hadiths conform to the meaning of the Ayah,
كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ
(You are the best of peoples ever raised up for mankind; you enjoin Al-Ma`ruf (all that Islam has ordained) and forbid Al-Munkar (all that Islam has forbidden), and you believe in Allah).
Therefore, whoever among this Ummah acquires these qualities, will have a share in this praise. Qatadah said, "We were told that `Umar bin Al-Khattab recited this Ayah 3:110 during a Hajj that he performed, when he saw that the people were rushing. He then said, `Whoever likes to be among this praised Ummah, let him fulfill the condition that Allah set in this Ayah.
"'
Ibn Jarir recorded this. Those from this Ummah who do not acquire these qualities will be just like the People of the Scriptures whom Allah criticized, when He said,
كَانُواْ لاَ يَتَنَـهَوْنَ عَن مُّنكَرٍ فَعَلُوهُ
(They did not forbid one another from the Munkar which they committed. ..)
5:79.
This is the reason why, after Allah praised the Muslim Ummah with the qualities that He mentioned, He criticized the People of the Scriptures and chastised them, saying,
وَلَوْ ءَامَنَ أَهْلُ الْكِتَـبِ
(And had the People of the Scripture (Jews and Christians) believed)
3:110
,
in what was sent down to Muhammad ,
لَكَانَ خَيْراً لَّهُمْ مِّنْهُمُ الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَـسِقُونَ
(it would have been better for them; among them are some who have faith, but most of them are Fasiqun (rebellious).)
Therefore only a few of them believe in Allah and in what was sent down to you and to them. The majority of them follow deviation, disbelief, sin and rebellion.
The Good News that Muslims will Dominate the People of the Book
While delivering the good news to His believing servants that victory and dominance will be theirs against the disbelieving, atheistic People of the Scriptures, Allah then said,
لَن يَضُرُّوكُمْ إِلاَّ أَذًى وَإِن يُقَـتِلُوكُمْ يُوَلُّوكُمُ الاٌّدُبَارَ ثُمَّ لاَ يُنصَرُونَ
(They will do you no harm, barring a trifling annoyance; and if they fight against you, they will show you their backs, and they will not be helped.) 3:111
This is what occurred, for at the battle of Khaybar, Allah brought humiliation and disgrace to the Jews. Before that, the Jews in Al-Madinah, the tribes of Qaynuqa`, Nadir and Qurayzah, were also humiliated by Allah. Such was the case with the Christians in the area of Ash-Sham later on, when the Companions defeated them in many battles and took over the leadership of Ash-Sham forever. There shall always be a group of Muslims in Ash-Sham area until `Isa, son of Maryam, descends while they are like this on the truth, apparent and victorious. `Isa will at that time rule according to the Law of Muhammad , break the cross, kill the swine, banish the Jizyah and only accept Islam from the people.
Allah said next,
ضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ أَيْنَ مَا ثُقِفُواْ إِلاَّ بِحَبْلٍ مِّنْ اللَّهِ وَحَبْلٍ مِّنَ النَّاسِ
(Indignity is put over them wherever they may be, except when under a covenant (of protection) from Allah, and a covenant from men;) meaning, Allah has placed humiliation and disgrace on them wherever they may be, and they will never be safe,
إِلاَّ بِحَبْلٍ مِّنْ اللَّهِ
(except when under a covenant from Allah,) under the Dhimmah (covenant of protection) from Allah that requires them to pay the Jizyah (tax, to Muslims,) and makes them subservient to Islamic Law.
وَحَبْلٍ مِّنَ النَّاسِ
(and a covenant from men;) meaning, covenant from men, such as pledges of protection and safety offered to them by Muslim men and women, and even a slave, according to one of the sayings of the scholars. Ibn `Abbas said that,
إِلاَّ بِحَبْلٍ مِّنْ اللَّهِ وَحَبْلٍ مِّنَ النَّاسِ
(except when under a covenant from Allah, and a covenant from men;) refers to a covenant of protection from Allah and a pledge of safety from people. Similar was said by Mujahid, `Ikrimah, `Ata', Ad-Dahhak, Al-Hasan, Qatadah, As-Suddi and Ar-Rabi` bin Anas. Allah's statement,
وَبَآءُوا بِغَضَبٍ مِّنَ اللَّهِ
(they have drawn on themselves the wrath of Allah,) means, they earned Allah's anger, which they deserved,
وَضُرِبَتْ عَلَيْهِمُ الْمَسْكَنَةُ
(and destitution is put over them), meaning they deserve it by decree and legislatively.
Allah said next,
ذلِكَ بِأَنَّهُمْ كَانُواْ يَكْفُرُونَ بِـَايَـتِ اللَّهِ وَيَقْتُلُونَ الاٌّنْبِيَآءَ بِغَيْرِ حَقٍّ
(This is because they disbelieved in the Ayat of Allah and killed the Prophets without right.) meaning, what drove them to this was their arrogance, transgression and envy, earning them humiliation, degradation and disgrace throughout this life and the Hereafter. Allah said,
ذلِكَ بِمَا عَصَواْ وَّكَانُواْ يَعْتَدُونَ
(This is because they disobeyed and used to transgress (the limits set by Allah).) meaning, what lured them to disbelieve in Allah's Ayat and kill His Messengers, is the fact that they often disobeyed Allah's commands, committed His prohibitions and transgressed His set limits. We seek refuge from this behavior, and Allah Alone is sought for each and every type of help.
-Ey Müminler!- Onlar size ne kadar düşmanlık etseler de dininize, canlarınıza ve size zarar veremezler. Ancak dininize saldırarak, sizinle alay ederek ve buna benzer durumlarla size eziyet edebilirler. Eğer sizinle savaşmaya kalkışsalar, hezimete uğramış bir şekilde önünüzden kaçarlar. Hiçbir şekilde size karşı onlara yardım edilmez.
Anuman ang nangyaring pangangaway mula sa kanila ay hindi sila makapipinsala sa inyo, O mga mananampalataya, sa Relihiyon ninyo ni sa mga sarili ninyo maliban ng isang pananakit sa pamamagitan ng mga dila nila gaya ng paninirang-puri sa relihiyon, panunuya sa inyo, at tulad niyon. Kung kumalaban sila sa inyo ay tatakas sila na mga talunan sa harapan ninyo at hindi sila iaadya laban sa inyo magpakailanman.
Và cho dù họ có hận thù bao lớn cũng không gây hại được các ngươi đâu - hỡi tín đồ Mu'min - không hại được tôn giáo của các ngươi cũng như không hại được các ngươi ngoại trừ việc họ tự làm bẩn miệng của họ qua việc nói xấu về tôn giáo, chế nhạo các ngươi... nếu các ngươi bị tấn công thì họ sẽ cúi đầu rút lúi trước mặt các ngươi và không hề giúp đỡ các ngươi.
Koliko god vam oni bili žestoki neprijatelji, neće vam nauditi u vjeri i životima, već će vas samo uznemirevati svojim jezicima, napadajući vašu vjeru, ismijavajući vas i tome slično. Ako se budu borili protiv vas, pobjeći će pred vama poraženi, i nikada neće biti pomognuti protiv vas.
E per quanto sia grande il loro odio nei vostri confronti, o credenti, non faranno danno alla vostra fede né a voi stessi, se non con le loro lingue, calunniando e deridendo la vostra fede, e cose simili. Se vi combattono, fuggono sconfitti dinanzi a voi e non saranno mai sostenuti contro di voi.
Cualquiera que sea la hostilidad que les manifiesten, no podrán dañarlos ni a ustedes ni a su religión, más que con sus palabras cuando pongan en duda su religión o se burlen de ustedes. Incluso si los combaten, terminarán huyendo, derrotados, y no recibirán jamás auxilio que les permita vencerlos.
Betapapun mereka menunjukkan sikap permusuhan kepada kalian -wahai orang-orang mukmin-, mereka tidak akan dapat menimpakan mudarat kepada agama maupun diri kalian, kecuali berupa ucapan yang menyakiti hati kalian, menjelek-jelekkan agama, mengolok-olok kalian dan sebagainya. Jika mereka memerangi kalian niscaya mereka akan lari tunggang langgang di hadapan kalian dan mereka tidak akan menang melawan kalian.
Commentary
In previous verses (98-101), it was shown how hostile to Muslims the people of the Book were and how they planned to bring religious harm to them. Mentioned in the present verse are their plans to harm Muslims materially. The last sentence carries the prophecy that they shall not succeed.
This prophecy of the Holy Qur'an was proved true when, during the entire period of prophethood, the people of the Book were unable to overcome the noble Companions ؓ who are the primary addressees here. This applies particularly to the Jewish tribes who had tried to sow seeds of discord among the Companions ؓ . The outcome was that these people were disgraced; some paid jizya, some were killed while others were exiled.
The next verse (112) makes the description complete.
Quelle que soit l’hostilité qu’ils vous manifestent, ils ne nuiront ni à votre religion ni à vos personnes, sauf par leurs langues comme lorsqu’ils remettent en cause votre religion, se moquent de vous, etc.
Même s’ils vous combattent, ils finiront par s’enfuir, mis en déroute par vous et ils ne recevront jamais de secours qui leur permettraient de l’emporter contre vous.
If they are against you they will not harm you, O believers, in your belief, or in yourselves, except through their words: criticising your faith and making fun of you and so on. Also, if they fight you they will flee from you in defeat, and will never be victorious over you.
Subsequently, God sent His religion in its original form through the Prophet Muhammad. Now the Muslims have undertaken the obligation of guiding people to the true religion of submission to God. The assignment of this role demands that they be true believers in God. It devolves upon them to enjoin goodness upon the world and to inform mankind of whatever is evil in the eyes of God. Since this is a mission assigned by Almighty God, He Himself has guaranteed to help His emissaries surmount all obstacles to their performing this task. Those who come forward for this divine mission have God’s pledge that their opponents will not be able to inflict any real harm upon them.
Orang-orang Yahudi senantiasa terkepung oleh kehinaan dan kenistaan di mana pun mereka berada. Mereka tidak akan mendapatkan jaminan keamanan kecuali dengan perjanjian atau jaminan keamanan dari Allah -Ta'ālā- atau dari manusia. Mereka pulang dengan membawa murka dari Allah dan akan ditimpa kemiskinan dan kemelaratan yang senantiasa meliputi mereka. Hal itu disebabkan oleh sikap mereka yang mengingkari ayat-ayat Allah dan membunuh para nabi secara semena-mena, serta disebabkan oleh kedurhakaan dan perbuatan mereka yang suka melanggar batas-batas Allah.
Nerede olursa olsunlar, Yahudileri aşağılık ve zelillik kuşatmıştır. Onlar, Allah Teâlâ'dan bir ahde veya bir emana yahut insanlardan bir emana sığınmadıkça emniyette olmazlar. Allah'ın gazabına uğradılar, ihtiyaç ve yoksulluk onları kuşattı. Bunların sebebi Allah'ın ayetlerini inkâr etmeleri ve zulüm ederek peygamberlerini öldürmeleridir. Aynı zamanda Allah'ın sınırlarını aşmaları ve itaatsizlikleri başlarına gelenlerin sebebidir.
Humiliation and shame has been made to surround them wherever they are, and they are only safe with a contract or protection from Allah or from people. They have earned the anger of Allah, and need and poverty has been made to surround them. This is due to their rejection of the signs of Allah, killing the prophets unjustly, and because they rebelled and overstepped the limits of Allah.
Commentary
The meaning of disgrace and wrath cast on the Jews:
A detailed discussion on this subject has already appeared under comments on verse 61 of Surah al-Baqarah where the text has not mentioned any exception. This can be seen in Volume I of this commentary. It also covers the exception given in the present verse - إِلَّا بِحَبْلٍ مِّنَ اللَّـهِ وَحَبْلٍ مِّنَ النَّاسِ
Briefly, the verse means that the Jews shall remain stamped with disgrace and misery except under two situations:
1. Though a Covenant of Allah. For example, a minor child or woman shall not be killed. (This exception is meant by the words 'through a source from Allah' ).
Through a treaty obligation, that is, بِحَبْلٍ مِّنَ النَّاسِ (through a source from men). Such patronage may cause their disgrace and misery not to become manifest. The specific words used in the Holy Qur'an i.e., a source from men, cover all men, believers and disbelievers. The possibility that they live with freedom after making a peace treaty with Muslims is included here. Also possible is the situation that they may come under the protection of other non-Muslim powers through a peace treaty (or informal collaboration strategy), a situation that prevails in the form of the present-day state of Israel. To discerning people all over the world, it is no secret that the state of Israel is really a joint encampment of the West. Behind all the facade of power they appear to have is the power of others. If the U.S., U.K., Europe, and USSR too, were daring enough to withdraw their patronage of Israel, it would not survive for a day. Allah knows best.
È stato decretato che l'umiliazione e la derisione accompagnino gli Ebrei ovunque si trovino: Non vi fidate di loro se non attraverso un patto o con la protezione da parte di Allāh o della gente. Sono incorsi nella Sua ira e la necessità e la povertà li affliggono; ciò a causa della loro miscredenza nei confronti dei segni di Allāh e per il fatto di aver ucciso i profeti ingiustamente, e ancora, per la loro disobbedienza e trasgressione dei divieti di Allāh. E quando Allāh chiarì le condizioni della maggior parte della Gente del Libro, chiarì le condizioni di una fazione giusta tra loro che seguiva la Retta Via, dicendo:
Sự sỉ nhục và hèn hạ luôn vây lấy người Do Thái dù họ có sinh sống bất cứ ở đâu, họ sẽ không được bình an cho đến khi có được giao ước hoặc sự cam kết từ Allah hoặc từ thiên hạ, và họ một lần nữa bị sa vào cơn thịnh nộ của Allah, song họ bị cái nghèo khổ, túng thiếu bao trùm họ vì những nguyên nhân bác bỏ các dấu hiệu của Allah, cố tình giết chết các vị Nabi của Ngài, kèm thêm bản tính chống đối của họ và việc họ vượt xa giới hạn của Allah.
112- Onlar nerede bulunurlarsa bulunsunlar zillet damgası üzerlerine vurulmuştur. Ancak Allah’ın ahdine ve insanların emanına sığınmış olmaları müstesna. Onlar Allah’ın gazabına uğramışlar ve üzerlerine fakirlik damgası vurulmuştur. Bunun sebebi onların Allah’ın âyetlerini inkâr etmeleri ve peygamberleri haksız yere öldürmeleridir. Bu, onların isyan etmiş ve aşırı gitmiş olmalarındandır.
112. Bu buyrukta Yüce Allah yahudilere zillet damgası vurulmuş olduğunu haber vermektedir. Bu nedenle onlar nerede olurlarsa olsunlar korku içerisindedirler. Herhangi bir antlaşma yahut İslâm’ın hükmüne boyun eğip cizye vermeyi kabul etmek suretiyle güven sağlayacak bir sebebe sarılmaları dışında hiçbir şey onları güven altında bulundurmaz. Yahut da “insanların emanına sığınmış olmaları müstesna”Yani başkalarının yönetim ve nezaretleri altında bulunmaları halinde kendilerini emniyet altında hissedebilirler. Nitekim öteden beri durumlarının böyle olduğu görülmüştür. Son dönemlerde Filistin’de elde ettikleri geçici egemenliği de ancak diğer büyük devletlerin yardım ve desteği ile ve bu büyük devletlerin onlara her türlü imkânı hazırlamaları sonucu elde edebilmişlerdir.“Onlar Allah’ın gazabına uğramışlar.” Allah onlara gazap etmiştir. Zillet ve fakirlik ile onları cezalandırmıştır. Buna sebep ise Allah’ın âyetlerini inkâr etmeleri ve haksız yere peygamberleri öldürmeleridir. Onlar bunu bilgisizliklerinden dolayı yapmıyorlardı. Haddi aşmalarından ve inatlarından dolayı yapıyorlardı.
Onlara verilen bu çeşitli cezalar “onların isyan etmiş ve aşırı gitmiş olmalarındandır.” Şanı Yüce Allah onlara asla zulmetmemiş ve suçsuz yere onları cezalandırmamıştır. Onlara verdiği bu cezalar, onların haddi aşmaları, düşmanlık etmeleri, küfre sapmaları, peygamberleri yalanlamaları ve korkunç cinâyetler işlemelerinden dolayıdır.
"Mereka diliputi kehinaan di mana saja mereka berada, kecuali jika mereka berpegang kepada tali (agama) Allah dan tali (perjanjian) dengan manusia, dan mereka kembali mendapat kemur-kaan dari Allah dan mereka diliputi kerendahan. Yang demikian itu karena mereka kafir kepada ayat-ayat Allah dan membunuh para nabi tanpa alasan yang benar. Yang demikian itu disebabkan mereka durhaka dan melampaui batas." (Ali Imran: 112).
(112) Ini merupakan kabar dari Allah تعالى bahwa kaum Yahudi itu diliputi oleh kehinaan sehingga mereka selalu takut di mana pun mereka berada, tidak ada yang dapat menenangkan mereka kecuali perjanjian damai dan suatu sebab yang bisa mem-buat mereka tenang, mereka tunduk di bawah hukum-hukum Islam dan mereka membayar jizyah.
Atau dengan tali perjanjian ﴾ مِّنَ ٱلنَّاسِ ﴿ "dengan manusia," mak-sudnya, apabila mereka di bawah kekuasaan selain mereka dan pengawasan bangsa lain, sebagaimana telah terlihat dari kondisi mereka dahulu maupun yang akan datang, di mana mereka pada masa terakhir ini tidak mampu menguasai secara temporal di Palestina kecuali dengan bantuan negara-negara kuat dan penye-diaan prasarana mereka untuk mereka dalam segala hal.
﴾ وَبَآءُو بِغَضَبٖ مِّنَ ٱللَّهِ ﴿ "Dan mereka kembali mendapat kemurkaan dari Allah," maksudnya, sungguh Allah murka atas mereka dan meng-hukum mereka dengan kehinaan dan kerendahan. Sebab-sebabnya adalah kekufuran mereka terhadap ayat-ayat Allah dan pembunuh-an mereka terhadap para Nabi ﴾ بِغَيۡرِ حَقّٖۚ ﴿ "tanpa alasan yang benar." Maksudnya, hal tersebut tidaklah atas dasar kebodohan, akan tetapi atas dasar kesewenang-wenangan dan kedurhakaan.
Hukuman yang bermacam-macam yang menimpa mereka, ﴾ بِمَا عَصَواْ وَّكَانُواْ يَعۡتَدُونَ ﴿ "disebabkan mereka durhaka dan melampaui batas." Allah تعالى tidak menzhalimi mereka dan menyiksa mereka tanpa adanya dosa, akan tetapi yang Allah timpakan atas mereka dise-babkan oleh kesewenang-wenangan, permusuhan, kekufuran, pen-dustaan, dan kejahatan mereka yang besar itu.
Na njih je spušteno poniženje gdje god se nalazili, i nisu sigurni osim ako su pod zaštitom Allahovom i zaštitom drugih ljudi. Oni su zaslužili Allahovu srdžbu, i obavijeni su siromaštvom i bijedom. Sve to je zato što nisu vjerovali u Allahove ajete i što su nepravedno ubijali vjerovjesnike, i zato što su Allahu bili nepokorni i granice Njegove prelazili.
Inilagay ang kalaitan at ang kaabahan na nakapaligid sa mga Hudyo, na sumasaklaw sa kanila saanman sila matagpuan kaya hindi sila natitiwasay malibang may isang tipan o isang katiwasayan mula kay Allāh – pagkataas-taas Siya – o mula sa mga tao. Bumalik sila na may galit mula kay Allāh at inilagay sa kanila ang karalitaan at ang kadahupan na nakapaligid sa kanila. Ang inilagay na iyon sa kanila ay dahilan sa kawalang-pananampalataya nila sa mga tanda ni Allāh at pagpatay nila sa mga propeta Niya dala ng kawalang-katarungan. Iyon – din – ay dahilan sa pagsuway nila at paglampas nila sa mga hangganan ni Allāh.
La humillación y la deshonra pesará sobre ellos donde sea que se encuentren y no estarán a salvo, a menos que sellen un pacto con Al-lah o con las personas. Sufrirán la ira de Al-lah y soportarán una miseria permanente a modo de castigo por sus malas acciones. Se han negado a creer en los signos de Al-lah, han matado injustamente a Sus profetas y transgredido Sus límites. Luego de haber enunciado el caso de la mayor parte de la Gente del Libro, Al-lah recuerda el caso de una minoría entre ellos que permaneció fiel a la verdad:
L’humiliation et l’avilissement accablent les juifs où qu’ils soient et ils ne jouissent de sécurité que par un pacte conclu avec Allah ou avec les gens.
Ils subissent la colère d’Allah et souffrent d’un dénuement permanent à titre de châtiment pour leurs mauvaises actions. Ils ont en effet refusé de croire aux signes d’Allah, ont injustement tué Ses prophètes et transgressé Ses limites.
Tous les Gens du Livre ne sont pas semblables: il existe une minorité parmi eux qui suit avec droiture la religion d’Allah et se conforme aux commandements et aux interdits d’Allah. Ces hommes récitent les versets d’Allah pendant la nuit et Le prient. Ces gens existaient avant que le Prophète Muħammad n’ait été envoyé et ceux qui étaient encore vivants à son époque se convertirent à l’Islam.
Quelli della Gente del Libro non sono simili nelle loro condizioni; infatti, una loro fazione segue la religione di Allāh, applica i Suoi ordini e dissuade dai Suoi divieti, ed essi recitano i versetti di Allāh nelle ore notturne e pregano Allāh: Tale fazione era presente già prima della venuta del Profeta Muħammed, pace e benedizione di Allāh su di lui, e chi fu presente durante la sua venuta abbracciò l'Islām.
Nisu isti svi oni kojima je data Knjiga; među njima ima skupina koja je ustrajna na Allahovoj vjeri, koja radi ono što je Allah naredio i kloni se onoga što je zabranio, koji uče Allahove ajete tokom noći i klanjaju se Allahu. Ta skupina je bila prije poslanstva Muhammeda, sallallahu alejhi ve sellem, a ko je od njih doživio poslanstvo Muhammedovo taj je primio islam.
"Mereka itu tidak sama; di antara Ahli Kitab itu ada go-longan yang berlaku lurus, mereka membaca ayat-ayat Allah pada beberapa waktu di malam hari, sedang mereka juga bersujud (shalat). Mereka beriman kepada Allah dan Hari Penghabisan, mereka menyuruh kepada yang ma'ruf, dan mencegah dari yang mungkar dan bersegera kepada (mengerjakan) pelbagai kebajikan; mereka itu termasuk orang-orang yang shalih. Dan kebajikan apa saja yang mereka kerjakan, maka sekali-kali mereka tidak diha-langi (menerima pahala)nya; dan Allah Maha Mengetahui orang-orang yang bertakwa." (Ali Imran: 113-115).
(113-114) Tatkala Allah menyebutkan tentang orang-orang yang menyimpang dari Ahli Kitab, maka Allah juga menjelaskan tentang orang-orang yang istiqamah dari mereka dan bahwa ada di antara mereka sekelompok orang yang menegakkan dasar-dasar agama dan cabang-cabangnya, ﴾ يُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ وَيَأۡمُرُونَ بِٱلۡمَعۡرُوفِ ﴿ "Mereka beriman kepada Allah dan Hari Penghabisan, mereka menyuruh kepada yang ma'ruf," yaitu segala kebaikan, dan mereka melarang dari yang mungkar, yaitu segala macam kejelekan, sebagaimana Allah تعالى berfirman,
﴾ وَمِن قَوۡمِ مُوسَىٰٓ أُمَّةٞ يَهۡدُونَ بِٱلۡحَقِّ وَبِهِۦ يَعۡدِلُونَ 159 ﴿
"Dan di antara kaum Musa itu terdapat suatu umat yang memberi petunjuk (kepada manusia) dengan haq dan dengan yang haq itulah me-reka menjalankan keadilan." (Al-A'raf: 159).
﴾ وَيُسَٰرِعُونَ فِي ٱلۡخَيۡرَٰتِۖ ﴿ "Dan bersegera kepada (mengerjakan) pelbagai kebajikan." Bersegera melakukan pelbagai kebajikan merupakan nilai tambah daripada sekedar melakukannya. Itu adalah ciri me-reka dalam mengamalkan kebajikan dan bersegera melakukannya, serta menyempurnakannya dengan segala hal yang melengkapinya, berupa perkara wajib maupun sunnah.
(115) Kemudian Allah تعالى menjelaskan bahwa apa pun yang mereka kerjakan berupa kebaikan, baik sedikit atau banyak, maka Allah تعالى akan menerimanya, karena bersumber dari keimanan dan keikhlasan, ﴾ فَلَن يُكۡفَرُوهُۗ ﴿ "maka sekali-kali mereka tidak dihalangi (menerima pahala)nya", maksudnya, Allah tidak akan mengingkari apa yang telah mereka lakukan dan tidak akan menyia-nyiakannya. ﴾ وَٱللَّهُ عَلِيمُۢ بِٱلۡمُتَّقِينَ ﴿ "Dan Allah Maha Mengetahui orang-orang yang bertakwa," mereka adalah orang-orang yang melakukan kebajikan dan meninggalkan hal-hal yang diharamkan dengan tujuan ridha Allah dan mengharap pahalaNya.
Tât cả thị dân Kinh Sách không hề giống nhau, trong họ có nhóm người ngoan đạo theo tôn giáo của Allah, họ luôn tuân theo lệnh làm và lệnh cấm của Ngài, họ xướng đọc các câu Kinh của Allah trong đêm dài lúc hành lễ Salah vì Allah, họ đã sống trước sứ mạng của Thiên Sứ Muhammad và những ai còn sống đến thời Thiên Sứ thì đã gia nhập Islam.
No todos los de la Gente del Libro son iguales: existe una minoría entre ellos que sigue con rectitud la religión de Al-lah y acata los preceptos y las prohibiciones de Al-lah. Estos hombres recitan las aleyas del Corán durante la noche y oran. Estas personas existían antes de que el profeta Mujámmad r fuera enviado, y aquellos que aún estaban vivos cuando el Profeta llegó se convirtieron al Islam.
Ang mga May Kasulatan ay hindi nagkakapantay sa kalagayan nila. Bagkus mayroon sa kanilang isang pangkat na nagpapakamatuwid sa relihiyon ni Allāh, nagsasagawa sa ipinag-uutos ni Allāh at sinasaway Niya, at bumibigkas ng mga talata ni Allāh sa mga oras ng gabi habang sila ay nagdarasal kay Allāh. Ang pangkating ito ay bago ng pagpapadala kay Propeta Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan. Ang nakaabot kabilang sa kanila sa pagpapadalang ito ay yumakap sa Islām.
Virtues of the People of the Scriptures Who Embrace Islam
Muhammad bin Ishaq and others, including Al-Awfi who reported it from Ibn Abbas, said;"These Ayat were revealed about the clergy of the People of the Scriptures who embraced the faith. For instance, there is Abdullah bin Salam, Asad bin Ubayd, Tha`labah bin Sa`yah, Usayd bin Sa`yah, and so forth.
This Ayah means that those among the People of the Book whom Allah rebuked earlier are not at all the same as those among them who embraced Islam.Hence Allah's statement,
لَيْسُواْ سَوَاء ...
Not all of them are alike."Therefore, these two types of people are not equal, and indeed, there are believers and also criminals among the People of the Book, just as Allah said,
... مِّنْ أَهْلِ الْكِتَابِ أُمَّةٌ قَآئِمَةٌ ...
a party of the People of the Scripture stand for the right,for they implement the Book of Allah, adhere to His Law and follow His Prophet Muhammad ﷺ.
Therefore, this type is on the straight path,
... يَتْلُونَ آيَاتِ اللّهِ آنَاء اللَّيْلِ وَهُمْ يَسْجُدُونَ
they recite the verses of Allah during the hours of the night, prostrating themselves in prayer.They often stand in prayer at night for Tahajjud, and recite the Qur'an in their prayer.
يُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُسَارِعُونَ فِي الْخَيْرَاتِ وَأُوْلَـئِكَ مِنَ الصَّالِحِينَ
They believe in Allah and the Last Day; they enjoin Al-Ma`ruf and forbid Al-Munkar; and they hasten in (all) good works; and they are among the righteous. (3: 114)This is the same type of people mentioned at the end of the Surah;
وَإِنَّ مِنْ أَهْلِ الْكِتَابِ لَمَن يُؤْمِنُ بِاللّهِ وَمَا أُنزِلَ إِلَيْكُمْ وَمَآ أُنزِلَ إِلَيْهِمْ خَاشِعِينَ لِلّهِ
And there are, certainly, among the People of the Scripture (Jews and Christians), those who believe in Allah and in that which has been revealed to you, and in that which has been revealed to them, humbling themselves before Allah. (3:199)Allah said here,
وَمَا يَفْعَلُواْ مِنْ خَيْرٍ فَلَن يُكْفَرُوْهُ ...
And whatever good they do, nothing will be rejected of them;meaning, their good deeds will not be lost with Allah. Rather, He will award them the best rewards.
... وَاللّهُ عَلِيمٌ بِالْمُتَّقِينَ
for Allah knows well the Muttaqin (the pious).for no deed performed by any person ever escapes His knowledge, nor is any reward for those who do good deeds ever lost with Him.
إِنَّ الَّذِينَ كَفَرُواْ ...
Surely, those who disbelieve,Allah mentions the disbelieving polytheists:
... لَن تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلاَ أَوْلاَدُهُم مِّنَ اللّهِ شَيْئًا ...
neither their properties nor their offspring will avail them against Allah,meaning, nothing can avert Allah's torment and punishment from striking them.
... وَأُوْلَـئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ
They are the dwellers of the Fire, therein they will abide.
The Parable of What the Disbelievers Spend in This Life
Allah gave a parable for what the disbelievers spend in this life, as Mujahid, Al-Hasan and As-Suddi said.
مَثَلُ مَا يُنْفِقُونَ فِى هِـذِهِ الْحَيَوةِ الدُّنْيَا كَمَثَلِ رِيحٍ فِيهَا صِرٌّ
(The likeness of what they spend in this world is the likeness of a wind of Sir;) a frigid wind, as Ibn `Abbas, `Ikrimah, Sa`id bin Jubayr, Al-Hasan, Qatadah, Ad-Dahhak, Ar-Rabi` bin Anas and others have said. `Ata' said that Sir, means, `cold and snow.' Ibn `Abbas and Mujahid are also reported to have said that Sir means, `fire'. This latter meaning does not contradict the meanings we mentioned above, because extreme cold weather, especially when accompanied by snow, burns plants and produce, and has the same effect fire has on such growth.
أَصَابَتْ حَرْثَ قَوْمٍ ظَلَمُواْ أَنفُسَهُمْ فَأَهْلَكَتْهُ
(It struck the harvest of a people who did wrong against themselves and destroyed it) 3:117, by burning. This Ayah mentions a calamity that strikes produce that is ready to harvest, destroying it by burning and depriving its owner of it when he needs it the most. Such is the case with the disbelievers, for Allah destroys the rewards for their good deeds in this life, just as He destroyed the produce of the sinner because of his sins. Both types did not build their work on firm foundations,
وَمَا ظَلَمَهُمُ اللَّهُ وَلَـكِنْ أَنفُسَهُمْ يَظْلِمُونَ
(And Allah wronged them not, but they wronged themselves.)
Ehlikitaptan herkesin durumu bir değildir. Bilakis onlardan Allah'ın dini üzere müstakim olanlar vardır. Allah'ın emir ve yasaklarını uygularlar. Gece Allah'ın ayetlerini okur ve Allah için namaz kılarlar. Bu topluluk, Nebi Muhammed -sallallahu aleyhi ve sellem-'in gönderilmesinden önce yaşamıştır. Bu topluluktan Nebi -sallallahu aleyhi ve sellem-'in peygamber olarak gönderilmesine yetişenler ise Müslüman olmuştur.
Having made clear what many of the People of the Scripture are like, Allah then explains that there is a group among them who are upright and stand by the truth – not all the People of the Scripture are the same. Rather, there is a group among them who follow the Religion of Allah: doing as Allah instructs and staying away from what He has prohibited, reading the verses of Allah in the hours of the night, and praying to Him. This group existed before the Prophet Muhammad (peace be upon him) was sent, and became Muslim when they met him and understood his message.
113- Onların hepsi bir değildir. Kitap ehlinden bir zümre vardır ki (hak üzere) dosdoğru yürürler. Gece saatlerinde de secde ederek Allah’ın âyetlerini okurlar.
114- Allah’a ve âhiret gününe iman ederler. İyiliği emrederler, kötülükten alıkoyarlar ve hayırlı işlerde ellerini çabuk tutarlar. İşte onlar salihlerdendir.
115- Onlar her ne hayır işlerlerse ondan mahrum bırakılmayacaklardır. Allah takvâ sahiplerini çok iyi bilendir.
113-114. Yüce Allah Kitap ehlinden sapanları söz konusu ettikten sonra, aralarından dosdoğru yolda gidenlerin halini açıklamakta, onlardan dinin aslî ve fer’î hükümlerini dosdoğru uygulayan kimselerin bulunduğunu bildirmektedir:“Allah’a ve âhiret gününe iman ederler. İyiliği emrederler,” İyilik (ma’ruf) bütün hayırlı şeylerdir “kötülükten alıkoyarlar” kötülük (münker) de kötü ve şer olan her şeydir. Aynı anlamda Yüce Allah bir başka yerde şöyle buyurmaktadır:“Mûsâ’nın kavminden de (insanları) hakka yönelten ve hak gereğince adaletle hükmeden bir topluluk vardır.”(el-Araf, 7/159)“Hayırlı işlerde ellerini çabuk tutarlar.” Hayırlı işlerde elleri çabuk tutmak, bunları işlemekten daha ileri bir şeydir. Bu onların hem hayırları işlediklerini, hem de bu konuda ellerini çabuk tuttuklarını ayrıca farz olsun müstehab olsun bunların tamamlayıcı bütün unsurlarını da yerine getirdiklerini belirten bir vasıftır.
115. Daha sonra Yüce Allah az olsun, çok olsun hayır türünden işledikleri her bir şeyi, iman ve ihlâs ile yapılmış olması şartı ile kabul edeceğini haber vermektedir. “Ondan mahrum bırakılmayacaklardır.” Yani onların işledikleri asla inkâr olunmayacak ve boşa gitmeyecektir. “Allah takvâ sahiplerini çok iyi bilendir.” Takvâ sahipleri ise hayırları işleyen, haramları terk eden ve bunları da Allah’ın rızasını ve mükafatını elde etmek maksadıyla yapanlardır.
Kondisi semua Ahli Kitab itu tidaklah sama. Ada sekelompok orang mereka yang mengikuti agama Allah secara konsisten (istikamah); mereka mematuhi perintah-perintah Allah dan larangan-larangan-Nya dan membaca ayat-ayat Allah di waktu-waktu malam ketika mereka sedang melaksanakan salat malam karena Allah. Golongan ini ada sebelum kenabian Muhammad -ṣallallāhu 'alaihi wa sallam- dan sisa-sisa mereka yang menjumpai masa kenabian Muhammad menyatakan masuk Islam.
In verse 110, it was said that among the people of the Book there are those who believe, yet most of them are disbelievers. Details appear in the present verse which gives a complementary profile of those who believed from among the people of the Book, and by becoming Muslims, they adopted the distinguishing hallmarks of the Faith that go to make believers the best of communities.
Soon after praising those who had embraced Islam from among the people of the Book, the text censures those of them who did not embrace Islam and insisted on retaining their stance of disbelief, not realizing that their wealth and their children will be unable to save them from the punishment of Allah and Hell shall be their eternal abode.
Verse 117 declares through a similitude that disbelievers simply waste what they spend in this worldly life, for belief in Islam is a pre-condition in order that such spendings be acceptable with Allah, of whatever sort they may be. The similitude stresses the fact that disbelievers inflict this injustice upon themselves when their spendings go to waste in this world and remain rewardless in the Hereafter. If they were not to wrong themselves, if they were to embrace Islam, they would have been like other Muslims who, on suffering a worldly loss, are compensated by Allah through reward and forgiveness of sins, as reported in ahadith.
Creen firmemente en Al-lah y en el Último Día. Ordenan hacer el bien, condenan el mal, se afanan en realizar buenas obras y aprovechan las ocasiones especiales para obedecer a Al-lah. Quienes tengan estas características serán de los siervos de Al-lah, cuyas acciones e intenciones son piadosas.
Ils croient fermement en Allah et au Jour Dernier. Ils ordonnent le bien, condamnent le mal, s’empressent d’accomplir de bonnes œuvres et profitent des occasions religieuses pour obéir à Allah.
Họ tin tưởng nơi Allah và vào Ngày Tận Thế bằng niềm tin mạnh mẽ, họ kêu gọi mọi người làm điều tốt và cản mọi người làm tội lỗi và xấu xa, họ tranh đua nhau làm việc thiện, họ tận dụng triệt để các cơ hội hành đạo. Những thuộc tính ngoan đạo đó, họ là đám nô lệ của Allah đã cải thiện được sự định tâm và việc làm của mình.
Sumasampalataya sila kay Allāh at sa Huling Araw ayon sa pananampalatayang tiyakan, nag-uutos sila ng nakabubuti at kabutihan, sumasaway sila ng nakasasama at kasamaan, nagmamadali sila sa mga gawain ng mga kabutihan, at sumasamantala sila sa mga panahon ng mga pagtalima. Ang mga nailalarawang iyon sa mga katangiang ito ay kabilang sa mga lingkod ni Allāh na umayos ang mga layunin nila at ang mga gawain nila.
Oni čvrsto vjeruju u Allaha i Sudnji dan, zabranjuju zlo i žure da učine dobro. Koriste posebno vrijedna vremena za činjenje dobrih djela. Takvi su Allahovi dobri robovi koji imaju lijepe namjere i lijepa djela.
Credono in Allāh e nell'Ultimo Giorno con fede salda, e predicano il bene e le buone azioni e dissuadono dalle nefandezze e dal male, e si affrettano a compiere il bene, e accorrono alla preghiera nei periodi ad essa dedicati; queste sono le caratteristiche che contraddistinguono i veri sudditi di Allāh, coloro le cui intenzioni sono buone, e così le loro azioni.
They have certain faith in Allah and the Last Day, instructing what is right and good, and forbidding what is wrong and evil, and they take initiative in doing good actions, taking advantage of the seasons of worship. Such people are from among Allah’s servants who have righteous intentions and actions.
Onlar kesin bir şekilde Allah'a ve ahiret gününe iman ederler. İyiliği ve hayrı emreder, kötülüğü ve şerri yasaklar, hayır işlerinde acele eder ve ibadet mevsimlerini en iyi şekilde değerlendirirler. İşte onlar, Allah'ın bu sıfatlarla vasıflanmış, niyet ve amelleri salih olan kullarındandır.
Mereka beriman kepada Allah dan hari Akhir dengan keimanan yang mantap. Mereka menyuruh berbuat yang makruf dan baik, melarang berbuat yang mungkar dan buruk, giat dalam melakukan kebajikan, dan selalu memanfaatkan waktu-waktu ibadah (untuk menabung kebajikan). Mereka itu adalah hamba-hamba Allah yang memiliki niat dan amal perbuatan yang baik.
This refers here to the conduct of the People of the Book (believers in former revealed scriptures), and their immediate recognition and acceptance, in all humility, of the divine truth as proclaimed from the lips of the Last Prophet. At that time there was, on the one hand, the religion of Moses, invested with all the strength of historical grandeur and sanctity of tradition. On the other hand stood the religion of the Prophet Muhammad, which had yet to acquire the force of argument, historical grandeur and traditional sanctity to support it. This difference between Moses’ religion and the religion of the Prophet of the time posed the greatest obstacle to the acknowledgment of the latter’s religion. Yet this obstacle was successfully overcome and the religion of the contemporary Prophet was welcomed.
Apa pun kebajikan yang mereka lakukan, sedikit maupun banyak, tidak akan disia-siakan pahalanya dan tidak akan dikurangi sedikit pun. Allah Maha Mengetahui orang-orang bertakwa yang senantiasa menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya. Tidak ada sedikit pun amalan mereka yang luput dari pengetahuan-Nya, dan Dia akan memberi mereka balasan atas amal perbuatan tersebut.
Whatever good these people do, whether it is little or much, their reward for it will not be lost. Allah knows those who are Mindful, who follow what He instructs, and stay away from what He prohibits. None of what they do is hidden from Him, and they will be rewarded accordingly.
Ce que ces gens-là font de bien, qu’il s’agisse de petites ou de grandes choses, leur vaudra la rétribution qu’ils méritent, et elle ne sera en rien diminuée.
Allah connaît les pieux qui se conforment à Ses commandements et délaissent ce qu’Il a interdit. Il n’est inattentif à aucune de leurs actions et Il les rétribuera en conséquence de celles-ci.
E il bene che essi compiono, sia poco o molto, la ricompensa per esso non verrà perduta, e non mancherà loro nulla; e Allāh conosce i pii, coloro che obbediscono ai Suoi ordini e si allontanano da ciò che ha vietato; nulla Gli è ignoto delle loro azioni e li ricompenserà per ciò.
Estas personas, por lo que hagan de bien, ya sean pequeñas o grandes cosas, recibirán la retribución que merecen, en nada serán desmerecidas. Al-lah conoce a los piadosos que acatan Sus preceptos y renuncian a lo que Él ha prohibido. Él no está desatento a ninguna de sus acciones y los retribuirá con justicia.
Šta god ovakvi urade od dobra, bilo malo ili veliko, neće im biti umanjena nagrada. Allah zna bogobojazne koji rade ono što im je On naredio i klone se onoga što im je zabranio, i On će ih za to nagraditi.
Onlar az ya da çok ne hayır işlerlerse sevabı zayi olmayacak ve ecri eksilmeyecektir. Allah emirlerini yerine getiren ve yasaklarından sakınan takva sahiplerini hakkıyla bilmektedir. Yapmış oldukları ameller O'na gizli kalmaz. O, buna göre size karşılığını verecektir.
Với những việc tốt mà họ đã làm dù ít hay nhiều sẽ không bị mất phần ân phước cũng như không bị hưởng ít hơn. Allah biết rõ ai là người Mutaqin (kính sợ Allah) đã tuân thủ theo mọi sắc lệnh của Ngài, biết tránh xa những điều Ngài cấm, bởi không việc làm nào của các ngươi có thể giấu kín được Ngài và Ngài sẽ ban thưởng thích đáng.
Ang anumang ginagawa ng mga ito na kabutihan, kaunti man o marami, ay hindi iwawala sa kanila ang gantimpala nito at hindi babawasan ang pabuya nito. Si Allāh ay Maalam sa mga tagapangilag magkasala, na mga sumusunod sa mga ipinag-uutos Niya at umiiwas sa mga sinasaway Niya. Walang nakakukubli sa Kanya mula sa mga gawain nila na anuman. Gaganti Siya sa kanila sa mga ito.
"Sesungguhnya orang-orang yang kafir, baik harta maupun anak-anak mereka, sekali-kali tidak dapat menolak azab Allah dari mereka sedikit pun. Dan mereka adalah penghuni neraka; mereka kekal di dalamnya. Perumpamaan harta yang mereka naf-kahkan di dalam kehidupan dunia ini, adalah seperti perumpamaan angin yang mengandung hawa yang sangat dingin, yang menimpa tanaman kaum yang menganiaya diri sendiri, lalu angin itu me-rusaknya. Allah tidak menganiaya mereka, akan tetapi merekalah yang menganiaya diri mereka sendiri." (Ali Imran: 116-117).
(116-117) Allah تعالى menerangkan bahwa orang-orang kafir yang mengingkari ayat-ayat Allah dan mendustakan para rasulNya tidak akan ada penyelamat yang menyelamatkan mereka dari siksa Allah dan tidak pula ada pemberi syafa'at kepada me-reka di sisi Allah. Dan bahwasanya harta dan anak-anak mereka yang disiapkan untuk menghadapi kesulitan dan bencana tidak akan berguna bagi mereka sama sekali.
Infak yang mereka keluarkan di dunia untuk membela keba-tilan mereka akan lenyap, dan bahwa perumpamaannya ﴾ كَمَثَلِ ﴿ "adalah seperti perumpamaan" tanaman yang ditimpa ﴾ رِيحٖ ﴿ "angin" kencang, ﴾ فِيهَا صِرٌّ ﴿ "yang mengandung hawa yang sangat dingin," mak-sudnya, hawa dingin yang menusuk atau panas yang membakar, lalu menghancurkan tanaman tersebut, dan hal tersebut adalah akibat dari kezhaliman mereka, maka Allah tidak menzhalimi me-reka dan menyiksa mereka tanpa suatu dosa, akan tetapi mereka-lah yang telah menzhalimi diri mereka sendiri. Ini sebagaimana Firman Allah تعالى,
﴾ إِنَّ ٱلَّذِينَ كَفَرُواْ يُنفِقُونَ أَمۡوَٰلَهُمۡ لِيَصُدُّواْ عَن سَبِيلِ ٱللَّهِۚ فَسَيُنفِقُونَهَا ثُمَّ تَكُونُ عَلَيۡهِمۡ ثُمَّ يُغۡلَبُونَۗ ﴿
"Sesungguhnya orang-orang yang kafir menafkahkan harta mereka untuk menghalangi (orang) dari jalan Allah. Mereka akan menafkahkan harta itu, kemudian menjadi sesalan bagi mereka, kemudian mereka akan dikalahkan." (Al-Anfal: 36).
Doista, one koji ne vjeruju u Allaha i Njegove poslanike neće odbraniti imeci njihovi, niti djeca njihova od Allahove kazne; niti će im pribaviti Allahovu milost. Naprotiv, sve to će im samo povećati kaznu i patnju. To su vječni i stalni stanovnici džehennema.
Sesungguhnya orang-orang yang kafir kepada Allah dan Rasul-Nya itu tidak akan mendapatkan manfaat dari harta benda dan anak-anak mereka untuk melindungi diri mereka dari hukuman Allah. Harta benda dan anak-anak mereka tidak akan dapat menolak azab Allah dan tidak akan dapat mendatangkan rahmat-Nya, bahkan sebaliknya akan menambah penderitaan dan penyesalan mereka. Mereka itulah penduduk neraka yang akan menetap di sana.
Tunay na ang mga tumangging sumampalataya kay Allāh at sa mga sugo Niya ay hindi magsasanggalang sa kanila ang mga yaman nila, hindi magtutulak ang mga ito palayo sa kanila ng pagdurusang dulot Niya, at hindi magdudulot ang mga ito para sa kanila ng awa Niya, bagkus magdadagdag ang mga ito sa kanila ng pagdurusa at panghihinayang. Ang mga iyon ay mga maninirahan sa Apoy, na mga mamamalagi roon.
In verità, coloro che hanno rinnegato Allāh e il Suo Messaggero, la loro ricchezza e la loro prole non sarà loro utile presso Allāh, e non li proteggerà dalla Sua punizione, e non farà loro ottenere la Sua Misericordia; invece, saranno afflitti da una punizione: Costoro sono la gente del Fuoco e vi resteranno per l'eternità.
A aquellos que no creen en Al-lah y en Sus mensajeros, ni sus riquezas ni sus hijos podrán alejarlos de lo que Al-lah tiene reservado para ellos. No podrán alejarse del castigo ni recibir Su misericordia. Al contrario, no harán más que agravar su castigo y su pesar. Condenados al Fuego, allí habitarán eternamente.
Şüphesiz ki Allah'ı ve resullerini inkâr edenlerin ne malları ne de evlatları Allah'a karşı onlara bir fayda sağlamaz. Allah'ın azabını onlardan geri çevirmediği gibi rahmetine de götürmez. Bilakis onların kederini ve azabını arttırır. İşte onlar cehennemliklerdir. Orada devamlı kalacaklardır.
Ceux qui mécroient en Allah et en Ses messagers, ni leurs richesses ni leur progéniture n’éloigneront d’eux ce qui provient d’Allah. Ils n’éloigneront pas de leurs personnes Son châtiment ni n’attireront sur eux Sa miséricorde. Au contraire, ils ne feront qu’aggraver leur châtiment et leur regret. Condamnés au Feu, ils y resteront éternellement.
Disbelievers in Allah and His Messenger will not be helped against Allah by their wealth or children: they will not prevent His punishment or bring His mercy to them; rather, their suffering and distress will only increase, and they will be eternally companions of the fire of Hell.
116- Kâfirlerin mallarının da oğullarının da Allah’(ın azabın)a karşı kendilerine asla bir faydası olmayacaktır. Onlar ateş ehlidirler ve onlar orada ebediyyen kalacaklardır.
117- Onların bu dünya hayatında harcadıkları, kendilerine zulmeden bir kavmin ekinlerini vurup da helâk eden kavurucu bir rüzgâra benzer. Allah onlara zulmetmemiştir; fakat onlar kendilerine zulmediyorlar.
116-117. Yüce Allah kâfirlerin Allah’ın âyetlerini inkâr edip peygamberlerini yalanlayan kimseleri hiçbir şeyin, Allah’ın azabından kurtaramayacağını, hiçbir kimsenin onlara bir fayda sağlayamayacağını ve Allah nezdinde hiçbir kimsenin onlara şefaatçi olmayacağını beyan etmektedir. Zorlu zamanlar ve hoşlanmadıkları haller için hazırladıkları mallarının ve evlatlarının da kendilerine hiçbir faydasının olmayacağını, dünyada iken batıllarının zaferi için harcadıkları bütün mallarının da zayi olup gideceğini ifade etmektedir. Onların bu harcamalarının misali ise “kavurucu” çok soğuk yahut da yakıcı bir ateş içeren oldukça şiddetli bir rüzgârın isabet ettiği ekine benzer ki böyle bir rüzgâr o ekini mahveder.
Bütün bunların sebebi ise onların zulümleridir. Allah onlara zulmetmemiş, günahsız yere onları cezalandırmamıştır, asıl onlar kendi kendilerine zulmetmektedirler. Bu Yüce Allah’ın şu buyruğunu andırmaktadır: “O kâfirler, şüphesiz mallarını Allah yolundan alıkoymak için harcarlar, yakında da onları harcayacaklar, sonra bu onlara bir yürek acısı olacaktır. Sonra da yenilgiye uğrayacaklardır...”(el-Enfal, 8/36)
Quả thật, những ai phủ nhận Allah và các Thiên Sứ của Ngài thì tài sản và con cái của họ không giúp ích gì được cho họ trước Allah, không bảo vệ được họ trước hình phạt cũng không mang đến cho họ được Rahmah (lòng thương xót), ngược lại họ sẽ bị gia tăng thêm hành phạt và tuyệt vọng, đó là nhóm bạn của Hỏa Ngục, họ muôn đời trong nó.
Việc người ngoại đạo chi dùng tài sản vào những mặt tốt với hi vọng được phước giống như hình ảnh một cơn gió rét đậm thổi vào khu vườn chờ thu hoạch của đám người bất công bởi tội lỗi họ đã phạm, khu vườn là cả ước mơ tươi sáng của họ bổng chóc lát bị cơn gió rét đó tàn phá xác xơ. Tương tự với hành động bác bỏ đức tin sẽ xóa tan mọi ân phước của việc làm tốt đẹp mà người chủ nuôi hi vọng. Quả thật, Allah không hề bất công với họ mà chỉ riêng họ tự bất công với bản thân mình vì đã bác bỏ Ngài và phủ nhận các Thiên Sứ của Ngài.
Ciò che i miscredenti elargiscono per il bene e la ricompensa che si aspettano per le loro azioni è simile al vento freddo che soffia sul campo seminato di un popolo che ha fatto torto a se stesso commettendo peccati e altro, e lo ha così distrutto, mentre attendevano un grande raccolto. Quando il vento lo distrusse, non fu per loro utile la semina, e così il miscredente vanifica la ricompensa delle buone azioni che si aspetta; e Allāh non gli fa torto, gloria Sua: sono loro a far torto a loro stessi con la miscredenza e le bugie riguardo i Suoi Messaggeri.
Aquello que los incrédulos donan en obras de caridad y lo que esperan como recompensa, es semejante a un viento frío que se abate sobre plantas cultivadas por personas que han sido injustas hacia ellas mismas cometiendo pecados: el viento destruye estas plantas mientras que sus propietarios esperan buenas cosechas. Cada vez que el viento sopla, estas personas pierden lo que han sembrado. Lo mismo ocurre con la incredulidad, que invalida la recompensa que esperan por sus obras. Al-lah no es injusto con ellos (Él está por encima de ello), sino que son ellos quienes son injustos consigo mismos por su incredulidad y por el rechazo que opusieron a Sus mensajeros.
Ang paghahalintulad sa anumang ginugugol ng mga tagatangging sumampalatayang ito sa mga anyo ng pagpapakabuti at sa anumang hinihintay nila na gantimpala sa mga ito ay gaya ng paghahalintulad sa isang hanging sa loob nito ay may matinding lamig na tumama sa pananim ng mga taong lumabag sa katarungan sa mga sarili nila dahil sa mga pagsuway at iba pa kaya nasira ang pananim nila samantalang umasa na sila mula rito ng maraming mabuti. Kung paanong sumira ang hanging ito sa pananim kaya hindi napakinabangan iyon, gayon din ang kawalang-pananampalataya: nagpapawalang-saysay ito sa gantimpala sa mga gawain nila na inaasahan nila. Si Allāh ay hindi lumabag sa katarungan sa kanila – pagkataas-taas Siya para roon. Lumabag lamang sila sa katarungan sa mga sarili nila dahilan sa kawalang-pananampalataya nila at sa pagpapasinungaling nila sa mga sugo Niya.
Perumpamaan harta yang dibelanjakan oleh orang-orang kafir itu untuk kepentingan sosial dan ganjaran yang mereka harapkan adalah seperti angin sangat dingin yang menerpa lahan pertanian orang-orang yang menganiaya diri mereka dengan perbuatan-perbuatan maksiat dan lain-lain, kemudian angin tersebut merusak tanaman mereka, padahal mereka benar-benar mengharapkan hasil yang banyak sekali darinya. Sebagaimana angin yang merusak tanaman tersebut sehingga tidak bisa dimanfaatkan hasilnya, kekafiran juga akan membatalkan ganjaran amal yang sangat mereka harapkan. Allah sama sekali tidak akan menzalimi mereka -Mahasuci Allah dari tindakan itu-, tetapi mereka sendirilah yang menganiaya diri mereka karena kafir kepada Allah dan mendustakan Rasul-Nya.
Udjeljivanje nevjernika u dobre svrhe i nagrada koju očekuju jest poput izuzetno hladnog vjetra koji pogodi usjeve ljudi koji sami sebi nepravdu učiniše grijesima, pa ih uništi. Ti ljudi su očekivali veliku korist tih usjeva, ali kao što je hladni vjetar uništio njihove usjeve tako i nevjerstvo uništava nagradu djela nevjernika kojoj se nadaju. Allah im nije učinio nepravdu, jer On je daleko iznad toga, već su sami sebi nepravdu učinili svojim nevjerstvom u Allaha i Njegove poslanike.
The example of what disbelievers spend in charity, and what they expect to receive of rewards, is like a wind which is extremely cold that hits the crops of a people who wronged themselves by not doing as they were instructed, ruining their crops when they had expected to have a good harvest. Disbelief also ruins the rewards of good deeds. Allah does not wrong them for He is far above any injustice, rather, they wrong themselves through their disbelief in Allah and His prophets.
Ce que ces mécréants dépensent en bonnes œuvres et ce qu’ils attendent comme récompense en retour est semblable à un vent très froid qui s’abat sur des plantes semées par des gens qui ont été injustes envers eux-mêmes en commettant des péchés: le vent détruit ces plantes alors que leurs propriétaires espéraient de bonnes récoltes.
A chaque fois que ce vent souffle, ces gens perdent ce qu’ils ont semé. Il en est de même pour la mécréance qui invalide la récompense qu’ils espèrent pour leurs œuvres. Allah n’est pas injuste avec eux – Il est bien au-dessus de cela – mais ils ont été injustes envers eux-mêmes par leur mécréance et par le démenti qu’ils opposaient à Ses messagers.
Kâfirlerin hayır yolunda infakta bulundukları ve sevabını bekledikleri harcamaların misali; kendilerine günah ve diğer şeylerle zulmeden bir topluluğun ekinlerini vurup mahveden kavurucu ve soğuk bir rüzgârın durumu gibidir. Bu rüzgâr onların ekinlerine zarar vermiştir. İnfak etmiş oldukları şeylerden çok, hayır ümit etmişlerdir. Aynı bu rüzgârın ekine zarar verip ondan faydalanamadıkları gibi, küfürleri de ümitvar oldukları amellerin sevaplarını yok eder. Allah Teâlâ onlara zulmetmekten münezzehtir. Ancak onlar Allah'ı inkâr edip resullerini yalanladıklarından dolayı kendi nefislerine zulmetmişlerdir.
The love of wealth and children becomes an obstacle to accepting a religion, which entails all kinds of sacrifices. And adherence to God’s religion is not a matter of engaging in hollow pretences of piety carried out in the public eye. Just as a gust of chill air ravages the whole harvest, so will the tempest of the Last Day (qiyamah) render valueless all such ostentatious acts. There were some among the Jews who believed in the Prophet Muhammad. And a few God-fearing people are more precious in the eyes of God than a host of ungodly people. But merely being a member of a community formed of one race in the name of a prophet, is not enough to earn one salvation. What is actually required of an individual is that he binds himself by a covenant with God. By ‘covenant’ is meant faith—the sacred bond between God and man. That is to say, personal actions and not community relationship make one deserving of God’s mercy and blessings. All the responsibilities that faith implies are included in this pledge. Remembering God in one’s solitude, worshipping Him, leading one’s life keeping in view the Hereafter, enjoining goodness upon the people around one, discouraging people from committing evil, working unstintingly for the cause of God—all such actions fulfill the divine covenant. Those who follow such a course are upright people in the eyes of God. God has full knowledge of their actions, for which He will reward them, and He will greatly honour them on the Day of Judgement.
Ô vous qui croyez en Allah et suivez Son Messager, ne prenez pas d’alliés en dehors des croyants, alliés auxquels vous divulguez vos secrets et ce qui relève de votre intimité. Ils ne s’épargneront aucun effort afin de vous nuire et de ternir votre vie. De plus, ils espèrent que vous subissiez des malheurs et des revers. La haine et l’hostilité se manifestent dans leurs paroles puisqu’ils remettent en question votre religion, attisent entre vous la zizanie et divulguent vos secrets, mais la haine que dissimulent leurs poitrines est pire encore. Nous vous avons exposé, ô croyants, les preuves claires de ce qui est dans vos intérêts dans le bas monde et dans l’au-delà.
Wahai orang-orang yang beriman kepada Allah dan mengikuti Rasul-Nya! Janganlah kalian menjadikan orang-orang yang tidak beriman sebagai kawan dekat atau teman setia yang kalian beritahu perihal rahasia-rahasia dan urusan-urusan pribadi kalian karena mereka tidak pernah berhenti mengupayakan kehancuran dan kerusakan perkara kalian. Mereka senantiasa mengharapkan terjadinya sesuatu yang merugikan dan menyulitkan kalian. Rasa benci dan permusuhan terlihat jelas melalui ucapan-ucapan mereka yang menjelek-jelekkan agama kalian, mengadu domba kalian, dan menyebarkan rahasia-rahasia kalian. Tetapi kebencian yang mereka sembunyikan di dalam dada mereka jauh lebih besar. Kami telah menjelaskan kepada kalian -wahai orang-orang mukmin- bukti-bukti nyata yang menunjukkan kemaslahatan kalian di dunia dan di akhirat, jika kalian memahami apa yang Tuhan kalian turunkan kepada kalian.
This refers only to people whose enmity has become apparent from their behaviour and their utterances (Tabari). The Muslims believed in the same divine faith as was given to the former People of the Book by their prophets. The religion of both was one in terms of actual reality, but the People of the Book opposed the believers. The reason being that they had formed a self-styled religion, which they attributed to their prophets. It was due to this self-styled religion that they had been enjoying a position of leadership with the people. In a true religion of God, all attention remains centred on God, whereas in a self-styled religion, people's attention is diverted to the founders of the religion and the commentators. Upholders of the latter form of faith never tolerate the call of true religion, because this would amount to displacing themselves from their position of eminence. In such a situation, true believers should refrain from negative reaction and adhere steadily to the path of patience and piety 'taqwa'. Patience 'sabr' entails holding fast to the truth under all circumstances, and taqwa entails regarding God, and no other, as the only decisive power. If believers give proof of maintaining this kind of positive attitude, no enmity, however great, can harm them.
-Ey Allah'a iman eden ve resulüne tabi olanlar!- Müminlerin dışındakileri dost ve arkadaş edinmeyin. Sırlarınızı ve özel hallerinizi onlara haber vermeyin. Onlar sizin zarar görmeniz ve halinizin kötüleşmesini arzulamada asla geri durmazlar. Size meşakkat ve zarar veren şeylerin olmasını temenni ederler. Onların dininizi kötülemeleri, aleyhinizde konuşmaları, sırlarınızı ifşa etmeleri, düşmanlık ve nefretleri konuşmalarında apaçık ortaya çıkar. Onların kalplerinde gizledikleri nefret daha da büyüktür. -Ey Müminler!- Dünya ve ahirette maslahatınıza olacak şeyleri apaçık delillerle size açıkladık. Şayet Rabbinizden size indirileni akledebiliyorsanız.
O you who have faith in Allah and follow His Prophet, do not take unbelievers as close friends, letting them know your secrets and private business. They will not stop trying to harm you and ruin things for you, wanting what will hurt you and making things really difficult for you. Their hatred and hostility has appeared in what they say; in their criticism of your faith and worship, in incidents between you, and in them giving away your secrets. In their hearts they have even more hatred. Allah has made clear to you what is in your interests in this world and in the Afterlife, if you use your intellect to understand what your Lord has revealed to you.
Commentary
These verses were revealed in a particular background. There were Jewish settlements around Madinah. They had old friendly ties with the tribes of Aws and Khazraj. Individuals from these tribes were also on friendly terms with other individuals from the Jewish settlements. In their tribal capacity too, Aws and Khazraj were to the Jews their neighbours and allies. When these two tribes embraced Islam, they continued to maintain their old ties with them. Individuals from these tribes saw no problems in meeting their old Jewish friends with the same love and sincerity. But, Jews were so hostile to the Holy Prophet ﷺ and the religion brought by him that they were unwilling to be sincere and loving to anyone who had said yes to the prophetic call and had embraced Islam. So, they outwardly went along with the same old relationships with'the Ansars of Madinah, but inwardly they had turned into their enemies. The apparent friendship they had allowed to remain became their cover which they utilized in their sinster efforts to foment trouble among Muslims so that their unity could be disintegrated. They even went to the limit of banking on this feigned friendship with Muslims to find out their organizational secrets and pass them on to the enemies.
It is this hypocritical behaviour of theirs which Allah Almighty has asked Muslims to guard against. We have been given an important rule of conduct when it was said:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا بِطَانَةً مِّن دُونِكُمْ
0 those who believe, do not take anyone as insider but from your own selves.
The word, بِطَانَةً bitanah used here means a friend, confidant, one with whom secrets are shared. The lining or inside part of a dress which stays close to the body is also known as بِطَانَةً bitanah. Derived from بِطَنَ batn (inside), it is used in everything opposed to ظھر zahr (outside). That which is outside is ظھر zahr and that which is inside is بِطَنَ batn. In garments, the outer part is ظھارہ ziharah and the inner part touching the body such as a lining is called بِطَانَةً bitanah. [ There is an expression in English - 'hand in glove'- which comes close to this sense, even if partly. It means 'to be on very intimate terms'.]
Similarly, the expression, bitanatu-th'thawb (بِطَانَةً الثوب) lends the metaphor of friend, confidant, one who comes to know internal secrets and that is how the word, بِطَانَةً bitanah is used to carry that sense. The well-known, and quite reliable lexicon of Arabic, لسان العرب Lisan al-Arab explains بِطَانَةً bitanah as follows:
بظانۃ الرجل صاحب سرہ و داخلۃ امرہ الذی یش اورہ فی احوالہ
It means that a person's بِطَانَةً bitanah is one who knows his secrets, has access to his affairs in which he seeks his advice. Raghib al-Isfahani (رح) in his Mufradat and al-Qurtubi (رح) in his Tafsir have given the same meaning. (The word, بِطَانَةً 'bitanah', translated here as 'insider' is an effort to cover some of these important shades of meaning.)
So, it has been enjoined upon Muslims through this verse that they should not take persons other than those from their own community as confidants and advisers, in a way that leads one into spilling the sensitive secrets of one's own government, community or state. No doubt, under the shade of its universal mercy, Islam has given unusual instructions to Muslims in order that they treat non-Muslims with compassion, goodwill, beneficence, kindliness and tolerance, and not leaving it at that, the Holy Prophet ﷺ has put these in actual practice in all affairs concerning non-Muslims. But, at the same time, and in perfect wisdom, binding instructions were given so as to make sure that the organized body of Muslims and its particular hall-marks stay protected. A Muslim cannot be permitted to go beyond a certain limit when developing or promoting relations (unilateral, bilateral or multi-lateral) with those who disbelieve in or practice hostility against the Law of Islam. This is so because such an action throws the doors of harm and danger open both for the individuals and the community. This arrangement is clear, reasonable, appropriate, and very necessary to give secure frontiers to the individuals as well as to the Muslim state.
About non-Muslims resident in Islamic states or those tied with Muslims through a treaty, the teachings of the Holy Prophet ﷺ and his most emphatic instructions for their protection are all part of the Islamic law. The Holy Prophet ﷺ has said:
من آذی ذمیا فانا خصمہ و من کنت خصمہ خصمتہ یوم القیامہ
Whoever harms a Dhimmi (protected non-Muslim), I shall be his opponent on the Day of Judgment and I always defeat the one whom I oppose. (Reported by Ibn Masud)
In another hadith, he said :
منعنی رَبِّی ان اظلم معاھدا ولا غیرہ
My Lord has prohibited me to wrong the one protected by a treaty, or anyone other than him. (narrated by Sayyidna ` AIi ؓ )
In yet another hadith, he said:
الا من ظلم معاھداً او انتقصہ او کلفہ فوق طاقتہ او اخذ منہ شیٔاً بغیر طیب نفس منہ فَاَنَا حجیجہ یوم القیامہ
Beware, whoever wrongs a non-Muslim protected by treaty, or usurps his right, or obligates him to do what is beyond his power, or takes from him something without his genuine consent, then, I shall be the advocate for him (the said non-Muslim) on the Day of Judgment.
Side by side with these concessions and considerations for non-Muslims, instructions were given to Muslims that they should protect their distinct group cohesion by not trusting enemies of Islam and Muslims with their secrets. Ibn Abi Hatim ؓ narrates that Sayyidna ` Umar ibn Al-Khattab ؓ was asked to appoint a young non-Muslim as the chief manager and scribe in his office since he was very good at that. Thereupon, he said:
قد اتخذت اذا بطانۃ من دون المؤمنین
If I were to take him in, in that case, I will be taking an insider from among non-Muslims (which is against the Qur'anic authority).
Imam al-Qurtubi (رح) ، famous scholar and commentator of the fifth century says, with marked pensive longing, that contravention of this teaching of the Qur'an has produced evil results for Muslims:
وقد انقلبت الاحوال فی ھذہ الازمان باتخاذ اھل الکتب کتبۃ و امنآء و تسودوا بذلک عند جھلۃ الاغنیاء من الولاۃ و الاُمرآء
Things have so changed these days that Jews and Christians were trusted with secrets and considered trustworthy through which they were able to prevail over the ignorant rich, the rulers and the chiefs.
Even today, in a state established under a particular ideology, a person who does not subscribe to this ideology cannot be admitted into the inner echelons of power as a confidant. In Russia and China, a person who does not believe in communism is not given any responsible office or, farther still, trusted with state secrets. A close study of the decline of Muslim states would reveal several reasons behind it. One of the oft-repeated ones will be that Muslims had entrusted their sensitive affairs in the hands of non-Muslim confidants. This policy was an active factor in the decline of the Ottoman Caliphate as well.
The reason why this command has been given is explained soon after. Starting from لَا يَأْلُونَكُمْ خَبَالًا (they would spare no effort to do you mischief) and ending at إِن كُنتُمْ تَعْقِلُونَ (provided that you understand), the text warns Muslims that they should not take anyone other than their own Muslim brothers as insiders on their affairs, for no other group, be they Jews, Christians, hypocrites or other disbelievers, could be their genuine well-wishers. Contrary to that, they are always on the lookout for opportunities to hoodwink and hurt them materially and spiritually. They are always plotting to harm them in this worldly life as well as to take them away from the enjoined pursuits of their Faith. All this is what the Muslims can see for themselves, but the venom that lies hidden in their hearts is far too fatal. However there are times when they are enraged with their deceptive cool front thrown off and the fangs of their deep hostility become clearly visible. Why would an intelligent person take such people as his confidant? Allah Almighty has pointed out who they are and what has to be done about them. Now it is upto him who understands what is involved here.
The sentence وَدُّوا مَا عَنِتُّمْ ; (they want you to be in trouble) is a perfect mirror of the mentality of disbelievers. Here, the in-depth teaching is that no non-Muslim can ever be the real friend and well-wisher of Muslims.
O vi koji vjerujete u Allaha i slijedite Njegovog Poslanika, nemojte za prisne prijatelje uzimati nevjernike, pa da im date uvid u vaše tajne. Oni će uvijek tražiti način kako da vam naude i da vas pokvare. Priželjkuju da vas pogodi kakva nedaća i šteta; mržnja i neprijateljstvo izbijaju iz usta njihovih, vrijeđaju vašu vjeru, prave razdor među vama i otkrivaju vaše tajne, ali ono što njihova prsa skrivaju je još gore. O vjernici, pokazali smo vam jasne dokaze za ono što vodi vašem boljitku i na dunjaluku i na ahiretu, ako razumijete ono što vam objavljuje vaš Gospodar.
118- Ey iman edenler! Kendinizden başkasını sırdaş edinmeyin. Onlar size zarar vermekten hiç geri kalmazlar ve size sıkıntı verecek şeyleri arzu ederler. Onların kinleri ağızlarından (taşıp) açığa çıkmıştır. Göğüslerinde gizledikleri (kin) ise daha büyüktür. Şâyet düşünürseniz işte size âyetlerimizi açıkladık.
119- İşte siz onları seviyorsunuz, ama onlar sizi sevmiyorlar. Siz kitapların hepsine iman edersiniz, onlar ise sizinle karşılaştıkları zaman “İman ettik” derler; fakat başbaşa kaldıklarında (size duydukları) kinlerinden dolayı parmaklarının uçlarını ısırırlar. De ki:“Kininizle geberin!” Şüphesiz Allah göğüslerde olanı çok iyi bilendir.
120- Size bir iyilik dokunursa bu, onları üzer. Şayet size bir kötülük isabet ederse ondan dolayı sevinirler. Eğer siz sabreder ve takvalı olursanız onların tuzaklarının size zararı olmaz. Şüphesiz Allah, onların bütün yaptıklarını çepeçevre kuşatmıştır.
118. Bu buyrukla Yüce Allah kullarını kâfirleri sırdaş edinmekten, onlarla içli dışlı olmaktan yahut da onlara gizliliklerini açacakları, mü’minlerin sırlarını açıklayacakları samimi ve özel arkadaş edinmekten sakındırmaktadır. Yüce Allah mü’min kullarına bunları sırdaş edinmekten uzak durmayı gerektiren hususları da şöyle açıklamaktadır:“Onlar size zarar vermekten hiç geri kalmazlar.” Yani onlar size zarar vermek hususunda ellerinden geleni yapmaktan geri durmazlar, aksine buna can atarlar. Üstelik sizlere karşı duydukları kin, sözlerinden ve zaman zaman dillerinden kaçırdıkları ifadelerden açıkça ortaya çıkmıştır. Kalplerinin gizlediği kin ve düşmanlık ise söz ve davranışlarında gördüklerinizden çok daha büyüktür. Eğer sizler anlayan ve aklı eren kimseler iseniz işte Allah onların durumlarını sizlere açıkça anlatmış bulunmaktadır.
119. Diğer taraftan onları sevmeye, onları dost ve sırdaş edinmeye iten, bunu gerektiren sebep nedir? Çünkü siz onların dinde büyük bir sapıklık içerisinde olduklarını ve sizin iyiliklerine verdikleri karşılıkları bilmektesiniz. Sizler bütün peygamberlerin bildirdikleri din üzere dosdoğru yürümektesiniz. Allah’ın göndermiş olduğu bütün peygamberlere ve Allah’ın indirmiş olduğu bütün kitaplara iman etmektesiniz. Onlar ise kitapların en üstününü, Rasûllerin en şereflisini inkâr etmektedir. Sizler onlara karşı şefkatlisiniz, onlara sevgi beslersiniz. Halbuki onlar bunun karşılığını asgari ölçülerde dahi vermemektedirler. O halde onlar sizi sevmezken siz onları nasıl seversiniz? Onlar size karşı riyâkarlık ve münafıklık yapmaktadırlar:“sizinle karşılaştıkları zaman “İman ettik” derler; fakat” kendileriyle aynı yolu izleyenler ile “başbaşa kaldıklarında” size ve dininize karşı olan aşırı kin ve öfkelerinden dolayı “parmaklarının uçlarını ısırırlar.”“De ki: Kininizle geberin.”Yani siz İslâm’ın aziz olduğunu, küfrün de zelil olduğunu görecek ve bundan hoşlanmayacaksınız. Kin ve öfkenizle geberip gideceksiniz. Hiçbir zaman maksadınıza erişerek gönülleriniz rahat edemeyecektir.“Şüphesiz Allah göğüslerde olanı çok iyi bilendir.” O nedenle de mü’min kullarına din düşmanı olan kâfir ve münafıkların kalplerinin sakladıklarını beyan etmiştir.
120. “Size bir iyilik” güç, yardım, afiyet ve hayır “dokunursa bu, onları üzer. Eğer size” düşmanın galip gelmesi yahut da birtakım dünyevi musibetler şeklinde “bir kötülük isabet ederse ondan dolayı sevinirler.” İşte bu, aşırı derecede düşman kimsenin düşmanlığını ifade etmektedir.
Şanı Yüce Allah onların ileri derecedeki düşmanlıklarını ve çirkin özelliklerini beyan ettikten sonra mü’min kullarına sabırlı olmalarını ve takvâdan ayrılmamalarını emretmiş ve bunları yerine getirdikleri takdirde düşmanlarının hile ve tuzaklarının kendilerine hiçbir şekilde zarar veremeyeceğini beyan etmiştir. Çünkü Allah onların amellerini de kurmakta oldukları hile ve tuzakları da “çepeçevre kuşatmıştır.” Ayrıca sizlere takvâyı yerine getirdiğiniz takdirde onların size hiçbir şekilde zarar vermeyeceklerini vaad etmiştir. O halde bunun gerçekleşeceğinden şüpheniz olmasın.
Hỡi những người đã tin tưởng Allah và noi theo Thiên Sứ của Ngài, chớ kết thân với ai đó ngoài tín đồ Mu'min làm thân tín, rồi phơi bày cho họ biết hết mọi bí mật và sinh hoạt của các ngươi. Chẳng những họ muốn gây hại các ngươi mà còn muốn hủy diệt toàn bộ các ngươi, lòng hận thù của họ thể hiện rõ qua lời nói của họ như xúc phạm đến tôn giáo của các ngươi, đẩy các ngươi vào thế khó và công khai bí mật của các ngươi, chưa đâu những gì họ giấu kín trong lòng họ còn nguy hiểm hơn nữa kìa. TA đã phân tích rõ ràng cho các ngươi thấy - hỡi nhóm người Mu'min - qua các bằng chứng cụ thể để cải thiện cuộc sống đời này và Đời Sau cho các ngươi, nếu như các ngươi nhận thức hết những gì Thượng Đế đã thiên khải cho các ngươi.
"Hai orang-orang yang beriman, janganlah kamu ambil men-jadi teman kepercayaanmu orang-orang yang di luar kalanganmu, (karena) mereka tidak henti-hentinya (menimbulkan) kemudarat-an bagimu. Mereka menyukai apa yang menyusahkanmu. Telah nyata kebencian dari mulut mereka, dan apa yang disembunyikan oleh hati mereka adalah lebih besar lagi. Sungguh telah Kami te-rangkan kepadamu ayat-ayat (Kami), jika kamu memahaminya. Beginilah kamu, kamu menyukai mereka, padahal mereka tidak menyukaimu, dan kamu beriman kepada kitab-kitab semuanya. Apabila mereka menjumpaimu, mereka berkata, 'Kami beriman,' dan apabila mereka menyendiri, mereka menggigit ujung jari lan-taran marah bercampur benci terhadapmu. Katakanlah (kepada mereka), 'Matilah kamu karena kemarahanmu itu.' Sesungguhnya Allah mengetahui segala isi hati. Jika kamu memperoleh kebaikan, niscaya mereka bersedih hati, tetapi jika kamu mendapat bencana, mereka bergembira karenanya. Jika kamu bersabar dan bertakwa, niscaya tipu daya mereka sedikit pun tidak mendatangkan kemu-daratan kepadamu. Sesungguhnya Allah mengetahui segala apa yang mereka kerjakan." (Ali Imran: 118-120).
(118-119) Ini adalah peringatan Allah untuk hamba-ham-baNya dari tindakan mengangkat orang-orang kafir sebagai pe-mimpin mereka, menjadikan mereka sahabat-sahabat terpercaya, dan teman-teman dekat, menampakkan dan membuka rahasia-rahasia kaum Mukminin kepada mereka. Lalu Allah menjelaskan kepada hamba-hambaNya yang beriman tentang perkara-perkara yang mengharuskan mereka berlepas diri dari tindakan menjadi-kan orang-orang kafir itu sebagai sahabat terpercaya, karena me-reka ﴾ لَا يَأۡلُونَكُمۡ خَبَالٗا ﴿ "tidak henti-hentinya (menimbulkan) kemudaratan bagimu." Mereka berusaha tanpa pernah lelah, dalam mengakibat-kan kemudaratan bagi kalian, dan sungguh telah nampak adanya kebencian dari perkataan dan ketergelinciran lisan mereka. Keben-cian dan permusuhan yang disembunyikan oleh hati mereka ﴾ أَكۡبَرُۚ ﴿ "adalah lebih besar lagi" daripada sesuatu yang dinampakkan oleh mereka berupa perkataan maupun perbuatan mereka.
Bila kalian mempunyai pemahaman dan akal pikiran, maka sungguh Allah telah menjelaskan bagi kalian perkara mereka. Lalu apa faktor yang mengharuskan untuk mencintai mereka dan menjadikan mereka sebagai pemimpin-pemimpin atau teman-teman terpercaya, padahal kalian mengetahui adanya penyimpangan agama yang besar pada mereka dan juga pada balasan kebaikan kalian terhadap mereka? Kalian itu adalah orang-orang yang istiqamah berpegang teguh pada agama-agama para Rasul. Kalian beriman kepada semua Rasul yang diutus oleh Allah dan kepada setiap kitab yang diturunkan olehNya, sedang mereka mengingkari kitab yang paling utama dan Rasul yang paling mulia. Kalian memberikan mereka (semua) cinta dan kasih sayang yang sama sekali mereka tidak memberikan imbalan minimal yang setimpal untuk kalian. Lalu bagaimana bisa kalian mencintai mereka sedang mereka tidak mencintai kalian. Mereka menjilat kalian dan berlaku nifak terhadap kalian? Dan bila mereka menjumpai kalian, ﴾ قَالُوٓاْ ءَامَنَّا وَإِذَا خَلَوۡاْ ﴿ "mereka berkata, 'Kami beriman,' dan apabila mereka menyen-diri" bersama dengan kelompok mereka sendiri, ﴾ عَضُّواْ عَلَيۡكُمُ ٱلۡأَنَامِلَ ﴿ "mereka menggigit ujung jari" disebabkan karena kemarahan yang besar dan kebencian mereka terhadap kalian dan agama kalian.
Allah تعالى berfirman, ﴾ قُلۡ مُوتُواْ بِغَيۡظِكُمۡۗ ﴿ "Katakanlah (kepada mereka), 'Matilah kamu karena kemarahanmu itu'." Maksudnya, kalian akan menyaksikan kemuliaan Islam dan kehinaan kufur yang akan membuat kalian mendapatkan keburukan, dan kalian meninggal disebabkan amarah kalian sehingga kalian tidak mendapatkan penawar untuknya seperti yang kalian inginkan.
﴾ إِنَّ ٱللَّهَ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ ﴿ "Sesungguhnya Allah mengetahui segala isi hati." Karena itu Allah menjelaskan kepada hamba-hambaNya yang Mukmin apa yang dikandung oleh hati musuh-musuh agama dari orang-orang kafir dan munafik.
(120) ﴾ إِن تَمۡسَسۡكُمۡ حَسَنَةٞ ﴿ "Jika kamu memperoleh kebaikan;" kemu-liaan, kemenangan, keselamatan, dan kebaikan, ﴾ تَسُؤۡهُمۡ وَإِن تُصِبۡكُمۡ سَيِّئَةٞ ﴿ "niscaya mereka bersedih hati, tetapi jika kamu mendapat bencana" berupa penguasaan musuh atau terjadinya beberapa musibah duniawi, ﴾ يَفۡرَحُواْ بِهَاۖ ﴿ "niscaya mereka bergembira karenanya." Ini adalah sifat dari musuh yang sangat sengit sekali permusuhannya. Ketika Allah menerangkan tentang permusuhan mereka yang begitu keras dan menjelaskan tentang sifat keji yang ada pada mereka, maka Allah memerintahkan hamba-hambaNya yang Mukmin untuk bersabar dan konsisten terhadap ketakwaan, dan bahwa bila mereka mene-gakkan hal itu, niscaya tipu daya musuh mereka tidak akan me-mudaratkan mereka sedikit pun. Sesungguhnya Allah meliputi mereka semua, perbuatan-perbuatan mereka, tipu daya mereka yang mereka gencarkan terhadap kalian, dan sungguh Allah telah berjanji kepada kalian ketika kalian menegakkan ketakwaan, bahwa mereka tidak akan memudaratkan kalian sedikit pun, maka janganlah kalian bersedih dengan terjadinya hal tersebut.
Prohibition of Taking Allies From Disbelievers Who Ridicule Islam
Allah forbids His believing servants from taking the hypocrites as allies, so that the hypocrites do not have the opportunity to expose the secrets of the believers and their plans against their enemies. The hypocrites try their very best to confuse, oppose and harm the believers any way they can, and by using any wicked, evil means at their disposal. They wish the very worst and difficult conditions for the believers. Allah said,
لاَ تَتَّخِذُواْ بِطَانَةً مِّن دُونِكُمْ
(Take not as (your) Bitanah those other than your own) 3:118, in reference to taking followers of other religions as consultants and allies, for advisors of a certain person have access to his most secret affairs. Al-Bukhari and An-Nasa'i recorded that, Abu Sa`id said that the Messenger of Allah ﷺ said,
«مَا بَعَثَ اللهُ مِنْ نَبِيَ وَلَا اسْتَخْلَفَ مِنْ خَلِيفَةٍ إِلَّا كَانَتْ لَهُ بِطَانَتَانِ: بِطَانَةٌ تَأْمُرُهُ بِالْخَيْرِ وَتَحُضُّهُ عَلَيْهِ، وَبِطَانَةٌ تَأْمُرُهُ بِالسُّوءِ وَتَحُضُّهُ عَلَيْهِ، وَالْمَعْصُومُ مَنْ عَصَمَ الله»
(Allah has not sent any Prophet nor was there any Khalifah but they have two types of allies, one that commands him with righteousness and advises it, and another that commands him with evil and advises him with it. Only those whom Allah gives immunity are immune.)
Ibn Abi Hatim reported that Ibn Abi Ad-Dahqanah said, "`Umar bin Al-Khattab was told, `There is young man here from the people of Hirah (in Iraq, who were Christians) who is a proficient scribe. Why do you not appoint him as a scribe' `Umar said, `I would then be taking advisors from among the disbelievers."' This Ayah and the story about `Umar testify to the fact that Muslims are not allowed to use Ahl Adh-Dhimmah to be scribes in matters that affect the affairs of Muslims and expose their secrets, for they might convey these secrets to combatant disbelievers. This is why Allah said,
لاَ يَأْلُونَكُمْ خَبَالاً وَدُّواْ مَا عَنِتُّمْ
(since they will not fail to do their best to corrupt you. They desire to harm you severely.)
Allah then said,
قَدْ بَدَتِ الْبَغْضَآءُ مِنْ أَفْوَهِهِمْ وَمَا تُخْفِى صُدُورُهُمْ أَكْبَرُ
(Hatred has already appeared from their mouths, but what their breasts conceal is far worse.) meaning, enmity appears on their faces and in what they sometimes utter, as well as, the enmity they have against Islam and its people in their hearts. Since this fact is apparent to every person who has sound comprehension, therefore,
قَدْ بَيَّنَّا لَكُمُ الاٌّيَـتِ إِنْ كُنتُمْ تَعْقِلُونَ
(Indeed We have made plain to you the Ayat if you understand.)
Allah said next,
هَآأَنتُمْ أُوْلاءِ تُحِبُّونَهُمْ وَلاَ يُحِبُّونَكُمْ
(O! You are the ones who love them but they love you not), meaning, O believers! You like the hypocrites because you think they are believers, for they pretend to be so, but they do not like you publicly or secretly.
وَتُؤْمِنُونَ بِالْكِتَـبِ كُلِّهِ
(And you believe in all the Scriptures) meaning, you have no doubt in any part of Allah's Book, while the hypocrites have deep doubts, confusion and reservations about it.
Muhammad bin Ishaq reported that Ibn `Abbas said that,
وَتُؤْمِنُونَ بِالْكِتَـبِ كُلِّهِ
(and you believe in all the Scriptures,) means, you believe in your Book, their Book, and the previous Books, while the hypocrites disbelieve in your Book, and this is why they deserve that you dislike them instead of them disliking you. Ibn Jarir collected this statement.
وَإِذَا لَقُوكُمْ قَالُواْ ءَامَنَّا وَإِذَا خَلَوْاْ عَضُّواْ عَلَيْكُمُ الاٌّنَامِلَ مِنَ الْغَيْظِ
(And when they meet you, they say, "We believe." But when they are alone, they bite their Anamil at you in rage.)
The word Anamil, means the tips of the fingers, as Qatadah stated. This is the behavior of the hypocrites who pretend to be believers and kind when they are with the believers, all the while concealing the opposite in their hearts in every respect. This is the exact situation that Allah describes,
وَإِذَا خَلَوْاْ عَضُّواْ عَلَيْكُمُ الاٌّنَامِلَ مِنَ الْغَيْظِ
(But when they are alone, they bite their Anamil at you in rage) and rage is extreme anger and fury. Allah said to them,
قُلْ مُوتُواْ بِغَيْظِكُمْ إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ
(Say: "Perish in your rage. Certainly, Allah knows what is in the breasts (all the secrets).") for no matter how much you envy the believers and feel rage towards them, know that Allah shall perfect His favor on His believing servants, complete His religion, raise high His Word and give dominance to His religion. Therefore, O hypocrites, die in rage,
إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ
(Allah knows what is in the breasts.)
Allah has perfect knowledge of what you conceal in your hearts and chests and in the rage, envy and hatred you have against the believers. Allah will punish you for all this in this life, and they will have the good that you dislike for them. In the Hereafter, you will suffer severe torment in the Fire where you will remain for eternity.
Thereafter, Allah said,
إِن تَمْسَسْكُمْ حَسَنَةٌ تَسُؤْهُمْ وَإِن تُصِبْكُمْ سَيِّئَةٌ يَفْرَحُواْ بِهَا
(If a good befalls you, it grieves them, but if some evil overtakes you, they rejoice at it) 3:120. This only emphasizes the severity of the enmity that the hypocrites feel against the believers. If the believers enjoy fertile years, victories, support and their numbers and following increase, the hypocrites become displeased. When the Muslims suffer a drought or their enemies gain the upper hand against them, by Allah's decree, just as occurred during the battle of Uhud, the hypocrites become pleased. Allah said to His believing servants,
وَإِن تَصْبِرُواْ وَتَتَّقُواْ لاَ يَضُرُّكُمْ كَيْدُهُمْ شَيْئاً
(But if you remain patient and have Taqwa, not the least harm will their cunning do to you.)
Allah directs the believers to safety from the wickedness of evil people and the plots of the sinners, by recommending them to revert to patience and by having fear of Allah and trusting Him. Allah encompasses the enemies of the believers, all the while the believers have no power or strength except from Him. Whatever Allah wills, occurs, and whatever He does not will, does not occur. Nothing happens in His Kingdom except with His decision and according to His decrees. Verily, whoever relies on Allah, Allah shall suffice for him.
Allah then mentions the story of Uhud, the defeat that He tested the believers with, His distinguishing the believers from the hypocrites and their patience.
Ustedes que creen en Al-lah y siguen a Su Mensajero, no tomen como confidentes a quienes no son creyentes, confidentes a los cuales confían sus secretos y lo que es parte de su intimidad. Ellos no ahorrarán esfuerzos en perjudicarlos y hacer sus vidas oscuras. Además, anhelan que ustedes sufran desdicha e infortunio. El odio y la hostilidad se manifestaron en sus palabras cuando cuestionaron su religión, siembran entre ustedes la cizaña y divulgan sus secretos, pero el odio que ocultan en su pecho es peor aún. Hemos expuesto las pruebas claras de aquello que les es útil en este mundo y en el Más Allá.
O mga sumampalataya kay Allāh at sumunod sa Sugo Niya, huwag kayong gumawa bilang mga matalik na kaibigan at mga kapanalig mula sa hindi mga mananampalataya, na nagpapabatid kayo sa kanila ng mga lihim ninyo at mga natatangi sa mga kalagayan ninyo, sapagkat sila ay hindi magkukulang sa paghahanap ng kapinsalaan ninyo at pagkagulo ng kalagayan ninyo. Nagmimithi sila ng pagkakaroon ng mamiminsala sa inyo at magpapahirap sa inyo. Nahayag na ang pagkasuklam at ang pagkamuhi sa mga dila nila sa pamamagitan ng paninirang-puri sa relihiyon ninyo, ng labanan sa pagitan ninyo, at ng pagkakalat ng mga lihim ninyo. Ang itinatago ng mga dibdib nila na pagkasuklam ay higit na mabigat. Naglinaw nga Kami sa inyo, O mga mananampalataya, ng mga patunay na maliwanag sa anumang naroon ang mga kapakanan ninyo sa Mundo at Kabilang-buhay, kung kayo ay nakapag-uunawa buhat sa Panginoon ninyo ng pinababa Niya sa inyo.
O voi credenti in Allāh e seguaci del Suo Messaggero, non scegliete come intimi amici coloro che non sono credenti, rivelando loro i vostri segreti e i vostri affari intimi: Loro non esiteranno a farvi del male e a portarvi alla rovina; essi si augurano che siate afflitti dagli affanni, e l'odio e l'astio nelle loro parole è evidente, calunniando la vostra religione e augurandovi la disputa, e svelando i vostri segreti; e l'odio insito nei loro petti è maggiore. Vi abbiamo chiarito, o credenti, le prove palesi di ciò che vi è utile nella vostra vita e nell'Aldilà, se ragionate su ciò che il vostro Dio vi ha rivelato.
He aquí que ustedes, creyentes, aman a estas personas y les desean el bien, mientras que ellos no los aman a ustedes y no les desean el bien. Al contrario, ellos los aborrecen aun cuando ustedes creen en todos los libros, incluidos los suyos, mientras que ellos no creen en el Libro que Al-lah ha revelado al profeta Mujámmad r. Cuando se encuentran con ustedes les dicen “creemos”, pero cuando se encuentran entre ellos, se halan los cabellos por despecho y rabia de verlos unidos, de ver al Islam fuerte. Profeta, di a estas personas: Quédense en ese estado de despecho y rabia hasta la muerte. Al-lah sabe si es la fe o la incredulidad, el bien o el mal, lo que llena los corazones.
Ora voi, o credenti, amate costoro e augurate loro il bene, mentre loro non vi amano e non vi augurano il bene, anzi vi odiano; voi credete in tutti i libri, tra cui i loro libri, e tuttavia loro non credono nel Libro rivelato al vostro Profeta; e quando vi incontrano, affermano con le loro lingue: "Abbiamo creduto!", ma quando si ritrovano tra di loro, si mangiano le unghie per l'afflizione e la rabbia nei riguardi della vostra unità, dell'unità della vostra Parola, del prestigio dell'Islām e per le misere condizioni in cui si trovano. Di', o Profeta, a costoro: "Restate nelle vostre condizioni finché non morirete nell'afflizione e nella rabbia. In verità, Allāh è Consapevole della fede e della miscredenza che è nei petti, e così del bene e del male".
Eto, o vjernici, vi njih volite i nadate se dobru za njih, ali oni vas ne vole i ne nadaju se dobru za vas. Mrze vas, iako vjerujete u sve objavljene knjige, u šta spadaju i njihove knjige, a oni ne vjeruju u knjigu koju je Allah objavio vašem vjerovjesniku. Kada vas sretnu kažu: "Mi vjerujemo", a kada se osame grizu svoje prste od muke zbog vašeg jedinstva, i zbog snage koju islam ima, dok su oni sami obavijeni poniženjem. Reci, Vjerovjesniče, tim nevjernicima: "Umrite od muke, Allah zna šta je u vašim srcima, bilo vjera ili nevjera, bilo dobro ili zlo."
After that, in verse هَا أَنتُمْ أُولَاءِ تُحِبُّونَهُمْ ; Muslims have been told that it is certainly strange that you go about loving them as friends, yet they are no friends of yours. Indeed, they are your worst enemies. Still more unusual is the situation because you believe in all Scriptures without any reservations as to the people they address, the time when they were sent down and the prophet they were revealed to. Contrary to this, they do not accept your Book and your Prophet ﷺ . Their belief in their own Books is not correct either. Given this state of affairs it would have been expected that they should have been affectionate towards you and you should have been the ones to give them a cold shoulder. But, what is happening here is just the reverse of what it should have been.'
Adapun kalian -wahai orang-orang mukmin- maka mencintai kaum (yang tidak beriman) itu dan berharap kebaikan untuk mereka, tetapi mereka tidak mencintai kalian dan tidak berharap kebaikan untuk kalian, bahkan mereka membenci kalian. Kalian juga beriman kepada semua kitab suci yang ada -termasuk kitab suci mereka-, sedangkan mereka tidak beriman kepada kitab suci yang Allah turunkan kepada nabi kalian. Apabila mereka berjumpa dengan kalian, mereka mengatakan dengan lisan mereka, “Kami percaya”. Tetapi apabila mereka berkumpul dengan sesama mereka, mereka menggigit ujung jari karena kesal dan geram melihat kesatuan dan persatuan kalian dan menyaksikan kejayaan Islam, juga karena mereka berada di dalam kehinaan dan kekalahan. Katakanlah -wahai Nabi- kepada orang-orang tersebut, “Bertahanlah dengan keadaan kalian itu sampai kalian mati karena kesal dan marah. Sesungguhnya Allah Maha Mengetahui apa yang tersimpan di dalam dada, baik berupa keimanan maupun kekafiran, kebaikan maupun keburukan”.
It is you, O believers, who love these people, and want goodness for them, but they do not love you, and do not wish you well. Rather, they hate you, while you have faith in all of the scriptures, including their scriptures; yet they do not have faith in the Scripture which Allah revealed to your Prophet. If they meet you they say with their tongues, ‘We have faith’, yet when they are alone together they bite the tips of their fingers in distress and rage because of how united you are, the strength of Islam, and because of their own humiliation and shame. Tell these people, O Prophet, to stay as they are until they die in their rage. Allah knows what faith and disbelief and what good and evil there is in people’s hearts.
This refers to the contemporary Jews or Christians.
Voici que vous, ô croyants, aimez ces gens et leur souhaitez le bien alors qu’eux ne vous aiment pas et ne vous souhaitent pas le bien. Au contraire, ils vous haïssent même si vous croyez en tous les livres, dont leurs livres, tandis qu’ils ne croient pas au Livre qu’Allah a révélé à votre Prophète.
Lorsqu’ils vous rencontrent, ils vous disent avec leurs langues «Nous croyons» mais dès qu’ils se retrouvent entre eux, ils se mordent le bout des doigts de dépit et de rage de vous voir unis, de voir l’Islam puissant et de se voir eux-mêmes avilis. Ô Prophète, dis à ces gens: Restez dans cet état de dépit et de rage jusqu’à votre mort.
Allah sait bien si c’est la foi ou la mécréance, le bien ou le mal qui remplissent les poitrines.
İşte sizler - Ey Müminler!- O topluluğu seviyor ve onlar için hayır murat ediyorsunuz. Onlar ise sizi sevmiyor ve sizin için hayır murat etmiyorlar. Bilakis size buğuz ediyorlar. Sizler bütün kitaplara, onlara indirilen kitaba bile iman ediyorsunuz. Onlar ise yüce Allah'ın sizin peygamberinize indirdiği kitaba iman etmiyorlar. Onlar sizinle karşılaştıkları zaman dilleri ile: " İman ettik" derler. Ama kendi başlarına kaldıklarında sizin birlik olmanız, söz birliğiniz ve İslam'ın izzetine duydukları kin ve öfkeden ve içinde bulundukları zilletten dolayı parmaklarının uçlarını ısırırlar. -Ey Peygamber!- O topluluğa de ki: Öfke ve kederinizden ölene kadar olduğunuz halde kalın. Şüphesiz ki Allah, kalplerdeki iman ve küfrü, hayır ve şerri hakkıyla bilendir.
Heto, kayo nga, O mga mananampalatayang ito, ay umiibig sa mga taong iyon at naghahangad para sa kanila ng kabutihan samantalang sila ay hindi umiibig sa inyo at hindi naghahangad para sa inyo ng kabutihan, bagkus nasusuklam sila sa inyo samantalang kayo naman ay sumasampalataya sa mga kasulatan sa kabuuan ng mga ito – at kabilang sa mga ito ang mga kasulatan nila – samantalang sila ay hindi sumasampalataya sa Aklat na pinababa ni Allāh sa Propeta ninyo. Kapag nakatagpo nila kayo ay nagsasabi sila sa pamamagitan ng mga dila nila: "Naniwala kami." Kapag bumukod ang ilan sa kanila kasama ng iba ay kumakagat sila sa mga dulo ng mga daliri dala ng lumbay at ngitngit dahil sa kayo ay nasa pagkakaisa, pagkakabuklod ng adhikain, at karangalan ng Islām, at dahil sa taglay nila na pagkahamak. Sabihin mo, O Propeta, sa mga taong iyon: "Manatili kayo sa anumang kayo ay naroon na hanggang sa mamatay kayo sa lumbay at ngitngit." Tunay na si Allāh ay Maalam sa anumang nasa mga dibdib na pananampalataya at kawalang-pananampalataya, at kabutihan at kasamaan.
Hay là các ngươi - hỡi tín đồ Mu'min - lại yêu thích họ mất rồi, nuôi hi vọng tốt đẹp từ họ nhưng họ lại không yêu thích các ngươi và cũng không hi vọng điều tốt gì từ các ngươi cả. Ngược lại, họ hận các ngươi vì việc các ngươi đã tin tưởng hết tất cả Kinh Sách kể cả Kinh Sách của họ, còn họ thì không tí tin tưởng vào Kinh Sách Qur'an đã ban cho Thiên Sứ của các ngươi, khi nào họ gặp các ngươi thì luôn miệng bảo: "Chúng ta là bạn thân của nhau" nhưng khi ở nơi riêng chỉ có họ thì lại cắn tay mà gầm gừ giận dữ khi thấy các ngươi đoàn kết và bao che lẫn nhau, giúp Islam phát triển còn họ thì đang bị rơi sâu vào nhục nhã. Hãy nói với chúng đi - hỡi Nabi -: Các ngươi hãy ôm hận và thịnh nộ trong lòng như thế vào nấm mộ đi, quả thật, Allah biết rõ trong tâm khảm có niềm tin Iman hay không, ngoan hiền hay không.
Nếu như các ngươi - hỡi tín đồ Mu'min - được cơ hội chiến thắng kẻ thù hoặc được gia tăng tài sản và con cái, điều đó khiến họ thêm lo lắng và buồn bả; nhưng nếu các ngươi bị kẻ thù đánh bại hoặc bị mất mác về tài sản và con cái thì họ lấy đó vui mừng, hân hoan. Tuy nhiên, nếu các ngươi biết nhẫn nại tuân thủ theo sắc lệnh, tiền định của Ngài và biết lo sợ về cơn thịnh nộ của Ngài thì mọi hành động của họ không gây hại được các ngươi, quả thật, Allah luôn biết rõ mọi động tĩnh của họ và Ngài sẽ đáp trả họ một các nhục nhã.
Kung may dumadapo sa inyo, O mga mananampalataya, na isang biyaya dahil sa pagwawagi sa kaaway o pagkadagdag sa yaman at anak ay dumadapo sa kanila ang pagkabahala at ang lungkot. Kung may dumadapo sa inyo na isang kasawian dahil sa pagwawagi ng kaaway o pagkabawas sa yaman at anak ay natutuwa sila dahil doon at nagagalak sa kapighatian ninyo. Kung magtitiis kayo sa mga ipinag-uutos Niya at mga pagtatakda Niya at mangingilag kayo sa galit Niya sa inyo ay hindi pipinsala sa inyo ang pakana nila at ang pananakit nila. Tunay na si Allāh sa anumang ginagawa nila na pakana ay sumasaklaw at magtutulak sa kanila na mga nabibigo.
Creyentes, si les acontece algo bueno, como obtener la victoria sobre un enemigo o ver aumentadas sus riquezas o su descendencia, la pena y la aflicción envuelven a los incrédulos. Por el contrario, si sufren una desgracia como la derrota ante un enemigo o una disminución de sus riquezas o la muerte de un hijo, ellos se ponen felices y se regocijan con su desdicha. Si son pacientes en la ejecución de Sus órdenes y Sus decretos y se previenen contra Su cólera, sus astucias y sus ofensas no los perjudicarán. Al-lah conoce sus engaños y defraudará sus funestas expectativas.
Se vi giunge, o credenti, una grazia, che sia vittoria sul nemico o un aumento della vostra ricchezza o figli, loro saranno colpiti dall'afflizione; ma se vi colpisce una disgrazia, che sia la sconfitta o carenza di beni o figli, loro gioiranno ed esulteranno. Ma se sopportate i Suoi decreti e il Suo destino e temete la Sua ira, non vi affliggeranno le loro trame ed il loro male. In verità, Allāh dissolve le loro trame e li induce al fallimento.
O vjernici, ako vam Allah podari blagodat pa pobijedite neprijatelje, ili vam poveća imetak i potomstvo, ti nevjernici se rastuže, a ako vas zadesi kakva nedaća poput poraza od neprijatelja ili gubitak imetka i potomstva, raduju se pakosno. Ako se strpite u provođenju Allahovih naredbi i podnošenju Njegovih odredbi, i budete se čuvali da ne izazovete Njegovu srdžbu na sebe, ništa vam neće nauditi spletke nevjernika. Allah zna njihove spletke i vratiće ih poražene.
Apabila kalian -wahai orang-orang mukmin- mendapatkan suatu nikmat, baik berupa kemenangan atas musuh maupun bertambahnya harta dan anak, mereka (orang-orang kafir) akan merasa gundah dan sedih. Sebaliknya, apabila kalian mendapatkan musibah, seperti dikalahkan oleh musuh, atau berkurangnya harta dan anak, mereka akan merasa gembira dan mencaci maki kalian. Jika kalian sabar terhadap perintah-perintah dan ketentuan-ketentuan-Nya, dan berusaha menghindari murka-Nya kepada kalian maka kalian akan terhindar dari tipu daya dan gangguan mereka. Sesungguhnya Allah Maha Mengetahui segala macam tipu daya mereka dan akan menggagalkannya.
The existence of love in the hearts of true believers for the People of the Book and the lack of love in the hearts of the latter for the believers shows who really subscribes to the truth and who does not. God is all mercy and justice. God is the Creator and Sustainer of all human beings, so whoever finds God in the real sense of the word, will open his heart to all God’s creatures. For him all human beings equally become the family of God. Then he begins to like for everyone what he likes for himself. But those who have not found God in the real sense of the word, those who have not subordinated their will to the will of God and who live only on the plane of the self, regard life’s possessions as paramount, both at the personal and the communal level. This mentality makes them inimical to anyone who appears to be against their interests—who is not, in short, a member of their own community. In spite of believing in God, they tend to forget that this world was made by God, and that no strategy can be effective here without God’s approval.
If a blessing comes to you in the forms of victory over an enemy, or an increase in wealth or children, then worry and sadness overcomes them; and if a misfortune hits you, such as the victory of an enemy over you, or a decrease in wealth or children, then they are happy, rejoicing at your misfortune. If you are patient with Allah’s commands and decree, and are mindful of not earning Allah’s anger, then their tricks and attempts to hurt you will not harm you. Allah encompasses all their plotting and what they do, and will make them fail.
-Ey Müminler!- Size evlat ve malın artması ya da düşmana karşı galebe çalma gibi bir nimet gelse, onlara hüzün ve keder isabet eder. Size evlat ve malın azlığı ya da düşmanın galip gelmesi gibi bir kötülük isabet ederse bundan dolayı sevinir ve başınıza gelen kötülükten dolayı sizinle alay ederler. Eğer Allah'ın kaderi ve emirlerine sabrederseniz, size olan gazabından korunursanız onların hile ve eziyetleri size zarar vermez. Şüphesiz ki Allah, yaptıkları hileleri kuşatmış ve onları, umutları boşa çıkmış olarak döndürecektir.
Ô croyants, si un bienfait vous touche comme la victoire sur un ennemi ou une augmentation de vos richesses ou de votre descendance, le chagrin et l’affliction les saisissent. En revanche, si un malheur vous atteint comme la défaite contre un ennemi ou une réduction de vos richesses ou de votre descendance, ils sont heureux et se réjouissent de votre malheur. Si vous êtes patients dans l’exécution de Ses ordres et dans Ses décrets et vous prémunissez contre Sa colère, leurs manigances et leurs offenses ne vous nuiront pas.
Allah connaît leurs stratagèmes et Il décevra leurs funestes attentes.
The mentality of disbelievers has been further clarified by saying: إِن تَمْسَسْكُمْ حَسَنَةٌ in the first part of verse 120 which has been translated as, 'if something good happens to you, it annoys them and if something evil befalls you, they are delighted with it.'
How can Muslims remain protected against the aftermath of sinister moves of the hypocrites and the deadly hostility of opponents? For this, a simple and effective prescription was suggested in:
وَإِن تَصْبِرُوا وَتَتَّقُوا لَا يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا ۗ إِنَّ اللَّـهَ بِمَا يَعْمَلُونَ مُحِيطٌ ﴿120﴾
And if you keep patience and fear Allah, their cunning shall not harm you at all. Surely, Allah is All-Encompassing of what they do.
Sabr صبر and تقوی Taqwa: Panacea for Muslims
The Holy Qur'an has prescribed Sabr (patience, endurance) and Taqwa (fear of Allah) as an effective measure against all hardships. This elemental teaching has been conveyed to Muslims not only here but also at many other places in the Qur'an. For instance, in the section that follows immediately, it has been said:
بَلَىٰ ۚ إِن تَصْبِرُوا وَتَتَّقُوا وَيَأْتُوكُم مِّن فَوْرِهِمْ هَـٰذَا يُمْدِدْكُمْ رَبُّكُم بِخَمْسَةِ آلَافٍ مِّنَ الْمَلَائِكَةِ مُسَوِّمِينَ ﴿125﴾
Why not? If you stay patient and fear Allah and they come upon you in this heat of theirs, your Lord will reinforce you with five thousand of the angels having distinct marks. (3:125)
Here, the promise of divine help has been made conditional upon Sabr and Taqwa-.
In Sarah Yusuf, it has been said:
إِنَّهُ مَن يَتَّقِ وَيَصْبِرْ
Whoever fears Allah and keeps patience ... (12:90)
Here too, prosperity and success have been tied with Sabr and Taqwa. Towards the end of this very Surah, Sabr is being proposed in the following words:
يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّـهَ لَعَلَّكُمْ تُفْلِحُونَ ﴿200﴾
O those who believe, be patient, be more patient than others, and guard your frontiers, and fear Allah so that you may be successful. (3:200)
Once again, prosperity and success have been made dependent on Sabr and Taqwa.
The two words, Sabr and Taqwa, though looking like a short title, are nevertheless very comprehensive. They contain within themselves a successful rule for all aspects of individual and collective life as well as public, government and military affairs.
The Holy Prophet ﷺ has said, as narrated by Sayyidna Abu Dharr ؓ
عن ابی ذر قال : قال رسول اللہ ﷺ انی لاعلم ایۃ لواخذ الناس بھا لکفتھم ۔ ومن یتق اللہ یجعل لہ مخرجا۔ الایہ (رواہ احمد)
I know a verse which, if people were to take to it, would suffice them. And that is: And whoever fears Allah, for him He shall make a way out (of the difficulties) - 65:2.
Ingatlah -wahai Nabi- tatkala kamu keluar dari Madinah di pagi hari untuk berperang melawan orang-orang musyrik dalam perang Uhud, yaitu saat engkau telah menempatkan orang-orang mukmin pada posisi mereka di medan perang, lalu engkau jelaskan kepada mereka posisi mereka masing-masing. Sungguh, Allah Maha Mendengar ucapanmu lagi Maha Melihat perbuatanmu.
Remember, O Prophet, when some of the believers disobeyed the instruction of Allah and His Messenger, and this happened when you left Medina to fight the idolaters in the Battle of Uḥud, after you had posted the believers in their places for battle, and their positions were clear. Allah hears whatever you say and knows whatever you do.
-Ey Peygamber- Uhud'da müşriklerle savaşmak için günün ilk vakti Medine'den çıktığını hatırla! Öyle ki, Müminleri mevzilere yerleştirdin ve her birine duracağı yeri açıkladın. Allah, söylediklerinizi ve yaptıklarınızı hakkıyla bilendir.
Rappelle-toi, ô Prophète, lorsque tu sortis au début de la journée de Médine afin de combattre les polythéistes, te rendant à `Uħud où tu désignas aux croyants leurs postes de combat et tu définis à chacun d’eux sa place.
Allah entend vos paroles et connaît vos agissements.
Sequence
In the previous verses, it was said that no power could harm Muslims if they observed patience and fear of Allah (sabr and Taqwa ). Now, the temporary setback faced by Muslims during the battle of Uhud was due to their failure to observe these rules of conduct fully. The present verses remind Muslims of what happened during the battle of Uhud, and also, of their victory at the battle of Badr.
Commentary:
Before we proceed to explain these verses, it is appropriate that we have before us a sequence of events that came to pass at Uhud.
The background of the Battle of Uhud:
It was the month of Ramadan, Hijrah year 2, when the Quraysh
army and Muslim mujahidin fought a battle at Badr in which 70 well-known kuffar (disbelievers) of Makkah were killed and an equal number was taken prisoners. This defeat, disastrous and disgraceful as it was, and really the first installment of Divine punishment, incensed the Quraysh; their search for revenge knew no bounds. The relatives of Quraysh chiefs who were killed at Badr, appealing to the traditional Arab pride, resolved that they would not rest until they have avenged their defeat at Badr at the hands of the Muslims. They proposed to Makkans that the sale proceeds from things brought in by their trade caravan from Syria should be spent on nothing but this war so that they can avenge the slaying of their comrades by Muhammad ﷺ and his companions. To this, everybody agreed and it was in the Hijrah year 3 that the Quraysh, along with several other tribes as well, marched out to mount an attack on Madinah. The invading force included even women so that they could appeal to the sense of honour their men had and implore them not to retreat, if they ever did.
When this armed force of three thousand strong, all laced with weapons and other logistics, pitched up its tents near the mountain of Uhud, about three or four miles outside Madinah, the Holy Prophet ﷺ went into consultation with Muslims. In his blessed opinion, warding off the enemy by staying in Madinah was easy and more likely to succeed. This was the first time that the leader of the hypocrites, ` Abdullah ibn Ubayy, who outwardly went along with Muslims, was asked to give his opinion, which turned out to be the same as that of the Holy Prophet ﷺ . But, some zealous Muslims, who were unable to take part in the Badr encounter and were intensely eager to lay down their lives in the cause of Islam, insisted that they should go out and fight the enemy in the open so that the enemy does not take them to be cowards. To this, the majority turned.
In the meantime, the Holy Prophet ﷺ went to his house and when he came out, he had his armour on. At that point of time, some people thought that they had forced him, against his opinion, to lead the fight outside Madinah in the open. Realizing what they did was wrong, they submitted to him that he could act according to his opinion and stay in Madinah. The answer was: 'It does not behoove a prophet, once he has put on his armour and taken up his arms, to put them off without fighting.' This one sentence is sufficient to clarify the difference between a prophet and a non-prophet. A prophet cannot show weakness in that capacity. Then, here lies a lesson for the community as well.
When the Holy Prophet ﷺ left Madinah on his way to confront the enemy, he had about a thousand men with him, but the hypocrite ` Abdullah ibn Ubayy broke off enroute with about three hundred men, saying: 'When my advice was rejected and action was taken on the advice of others, why should we fight and why should we endanger our lives?' Obviously, most of his comrades were hypocrites, yet there were some Muslims too who swallowed the bait and tugged along with them.
Finally, the Holy Prophet ﷺ reached the battlefield with a total of seven hundred mujahidin. He personally took charge of the action area setting up all arrangements in a formal military manner. The formations of his men were so placed that the mount of Uhud remained on their rear. Sayyidna Mus` ab ibn ` Umayr ؓ was made the standard-bearer and Sayyidna Zubayr ibn ` Awwam ؓ ، the commander of the mounted troops. Sayyidna Hamzah ؓ was given the command of the unarmoured. On the rear, there was some likelihood that the enemy may cut his way in from that side. So, he positioned a company of fifty archers (arrow-shooters) on a hillock in the rear and ordered them to stand on guard against any attack from that side. They were specifically instructed not to bother about the fighting down the hill, irrespective of whether they win or lose, and were told that they just do not have to move from their appointed place.
The command of the company of archers was given to Sayyidna ` Abdullah ibn Jubayr ؓ . As for the Quraysh, they had gone through the battle of Badr and they too went into battle formations in an orderly manner.
Battle of Uhud1
When the battle started, Muslims had an upper hand right from the beginning, so much so that the enemy forces went into total disarray. Muslims thought they had won and turned toward the spoils. At this point, the archers who were appointed by the Holy Prophet ﷺ to guard the rear also noticed that the enemy was on the run and they too started coming down from the mountain leaving their assigned battle station. Their commander, Sayyidna ` Abdullah ibn Jubayr ؓ reminded them of the emphatic command of the Holy Prophet ﷺ not to move from their place of duty and, tried his best to stop them. But, except a few, others took the plea that as the order was tied with time they should now go and be with the rest. Khalid ibn Walid, who had not yet embraced Islam, was commanding a company of Makkan disbelievers. Making timely use of this opportunity, he went round the hill, went up through a pass and made a surprise attack. Sayyidna ` Abdullah ibn Jubayr ؓ and the small number of men left with him tried their best to stop them but they were unable to do so and the chargers were able to pounce on Muslim forces down the hill all of a sudden. This situation made the running enemy turn back and reinforce the attack. The fate of the battle was totally reversed. Muslims were so confused with this unexpected turn of the battle that a major portion of them scattered away from the battle field. However, some Companions ؓ were still holding on resolutely. In the meantime, a rumour went round that the Holy Prophet ﷺ has met his shahadah (martyrdom). This shattered the nerves of his Companions ؓ and most of them lost heart. At that time, the Holy Prophet ﷺ was in the midst of about ten or twelve very devoted Companions ؓ . He was injured. Defeat was about to come when, in the right moment, the Companions ؓ scattered on the battlefield came to know that the Holy Prophet ﷺ was alive. They regrouped themselves around him and moved him away towards the hill safely.
1. The strategy used in this battle shows that the Prophet of Islam was not only a perfect leader and teacher, but also a creative military strategist, something not known in the world of that time. Comparing the battle plans of the two camps, Tom Under, a twentieth century historian says in his book, The Life of Muhammad that his opponents had courage and bravery but it was he who broke new ground in the management of warfare. The Makkan disbelievers fought recklessly and haphazardly while he used great foresightedness, strict discipline and efficient organization as additional assets.
This defeat which made Muslims terribly upset was temporary, and there were causes behind it. The Holy Qur'an comments on each cause in extremely measured words and exhorts Muslims to be cautious in the future.
Lessons from the events of Uhud اُحُد :
The events of the battle of Uhud have in them a treasure of good advice and wise guidance for all Muslims. It will be recalled that the Qurayshi disbelievers had brought women with them so that they could excite them to fight and, in case of a retreat, put them to shame and exhort them to go back into the battle. The Holy Prophet ﷺ saw that Hindah, the wife of Abu Sufyan, was leading a group of women who were chanting poetical compositions to arouse the fighting passions of their men. They were saying:
ان تقبلوا نعانق و نفرش النمارق
او تدبروا نفارق فراق وامق
that is, 'if you fight right on and win, we shall embrace you and make a soft bed for you, but, if you turn back, we shall make you miss our love.'
In contrast, the Holy Prophet may Allah bless him, was saying this in his prayer:
الھم بک اصول و بک اقاتل حسبی اللہ و نعم الوکیل
that is, '0 Allah, from Thee I draw my strength and for Thee and in Thy name, I attack and fight. Sufficient for me is Allah, the only one good to trust.'
This prayer, every word in it, is demonstrating how Muslims should strengthen their connection with Allah not only in peace, but also in war, a pattern of behaviour which is drawing a line of clear distinction between Muslims and other nations.
2. Victory in war comes from Allah and not from piles of hardware.
Let us look at this lesson through the tightly-held frame of this battle. Isn’ t it that the noble Companions ؓ ، may Allah be pleased with them all, left behind them indelible marks of gallantry, sacrifice and dedication, the class of which would be difficult to match in history? Sayyidna Abu Dujanah ؓ had turned his body into a shield for his beloved Prophet ﷺ taking all incoming arrows on his back. Sayyidna Talhah ؓ had his body all perforated with arrow-heads, but he still did not leave his blessed master unprotected. Sayyidna Anas ibn al-Nadir ؓ ، the uncle of Sayyidna Anas ibn Malik ؓ was absent from the battle of Badr which he regretted very much and longed to make amends whenever he could get the first opportunity to take part in a Jihad in the company of the Holy Prophet ﷺ .
A little later, came the battle of Uhud and Sayyidna Anas ibn al-Nadir ؓ was in it. When Muslims had scattered away and the disbelievers of Quraysh were coming in overwhelming strength, he started to mount his charge, sword in hand, when he met Sayyidna Sa'd ؓ who was going with the group of those who had scattered away from the battlefield. He called out to him, "0 Sa'd, where are you going? I smell the scent of Paradise in this valley of Uhud.' Saying this, he charged ahead and it was after a tough fight that he finally laid his life in the way of Allah. (Ibn Kathir)
Sayyidna Jabir ؓ says, "when Muslims became scattered, there were only eleven Companions left with the Holy Prophet ﷺ Sayyidna Talhah ؓ being one of them. The forces of Quraysh were surging forward. The Holy Prophet ﷺ said, 'Who is going to take care of them?' Sayyidna Talhah ؓ responded immediately, 'I shall do that, 0 Messenger of Allah.' Another Companion, an Ansari, said, 'I am at your service.' He asked the Ansari Companion to go, who fought, and fell a martyr. Then came another pressure wave. He ﷺ asked the same question again. Sayyidna Talhah ؓ offered himself as before. He was all impatient to hear the command of the Holy Prophet ﷺ that he could go ahead. He, once again, sent some other Ansari Companion and Sayyidna Talliah's wish remained unfulfilled. Thus, it was seven times that the Holy Prophet ﷺ asked the question and every time Sayyidna Talhah ؓ was not permitted to go while other Companions were permitted to go and meet their shahadah (martyrdom).
3. Muslims were few in number, yet they won at Badr. Comparatively, they were more in number at Uhud, yet they lost. Here too, for Muslims there is a lesson to learn: Muslims should not rely on their numerical or material strength, military hardware or logistic support, but they should make sure that they take victory as something which comes by the grace of Allah Almighty and therefore, they must always watch out that their relationship with Allah remains strong.
What happened at the battle of Yarmuk یرموک is worth remembering. The officer-in-command at the war front wrote to Sayyidna ` Umar, the Khalifah at Madinah, requesting reinforcements in view of a reduced number of fighters. The reply that he gave is reproduced below:
قد جاءنی کتابکم تستمدوننی وانی ادلکم علی من ھو اعز نصراً واحصن جندا اللہ عزوجلّ فاستنصروہ فان محمداً ﷺ نصر فی یوم بدر فی اقل من عدتکم فاذا جاء کم کتابی ھذا فقاتلوہم ولا تراجعونی (مسند احمد، ابن کثیر)
"Your letter reached me. You have requested reinforcements and I direct you to One who is most-powerful support-wise and most-protecting army-wise, that is, Allah, the Mighty, the Exalted. So, seek help from Him - because Muhammad, may Allah bless him, was helped on the day of Badr despite their being fewer in numbers as compared of yours. So, when this letter of mine reaches you - fight. And do not turn back to me." (Ibn Kathir, with reference to the Musnad of Ahmad)
The narrator says, when they received this letter, they mounted an attack in the name of Allah, all of a sudden, against the formidable forces of disbelievers who were defeated. Sayyidna ` Umar ؓ knew that victory or defeat for Muslims does not depend upon numbers. Instead, it depends upon trust in Allah, and on His help. This fact has been clearly stated by the Holy Qur'an with reference to the battle of Hunayn حُنَيْنٍ :
يَوْمَ ۙ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنكُمْ شَيْئًا
' (Remember) the day of Hunayn when you became proud about your numbers, then, nothing worked to your advantage. (9:25)
Now, let us turn to the explanation of these verses:
1. Verse 121 begins with the words, وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ (When you left your house in the morning in order to place the believers in positions for fighting).
This is an example of the miraculous style of the Holy Qur'an, especially when it reports events. It does not describe any event in its total detail as a matter of general principle. Events or their details are taken up only when they carry with them implied points of guidance. For instance, a particular secondary detail, such as the time of leaving the house, has been identified through the word, غَدَوْتَ ('ghadawta' ); and hadith narrations prove that this morning was that of the seventh of Shawwal, Hijrah year 3.
Then comes the description of the point from where this expedition started. The word مِنْ أَهْلِكَ , indicates that the Holy Prophet ﷺ was with his family at that time and when the time came to leave, he left, leaving his family behind him, even though this attack was aimed at Madinah. These secondary details have guidance built in them. When there is the command of Allah, it is expected that the love of family and home should not stop one from obeying it. It will be noticed that details of what happened between the period of leaving the house and reaching the war front remain undescribed. Instead, the first thing done on the war front has been described as تُبَوِّئُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ the placing of believers in positions for fighting.
The verse ends with the words, وَاللَّـهُ سَمِيعٌ عَلِيمٌ (And Allah is All-Hearing, All-Knowing). By reminding Muslims of these attributes of Allah, it has been pointed out that everything said by the two parties at that time was all in the knowledge of Allah Almighty. and absolutely nothing of what happened to the two of them remains hidden from Him, and so shall it be with the end of the war; that too, is not hidden from Him.
The Battle of Uhud
According to the majority of scholars, these Ayat are describing the battle of Uhud, as Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and others said. The battle of Uhud occurred on a Saturday, in the month of Shawwal on the third year of Hijrah. `Ikrimah said that Uhud occurred in the middle of the month of Shawwal, and Allah knows best.
The Reason Behind the Battle of Uhud
The idolators suffered many casualties among their noble men at the battle of Badr. The caravan that Abu Sufyan led (before Badr) returned safely to Makkah, prompting the remaining Makkan leaders and the children of those who were killed at Badr to demand from Abu Sufyan to, "Spend this money on fighting Muhammad!" Consequently, they spent the money from the caravan on warfare expenses and mobilized their forces including the Ahabish tribes (tribes living around the city). They gathered three thousand soldiers and marched until they camped near Uhud facing Al-Madinah. The Messenger of Allah ﷺ led the Friday prayer and when he finished with it, he performed the funeral prayer for a man from Bani An-Najjar called Malik bin `Amr. The Prophet then asked the Muslims for advice, if they should march to meet the disbelievers, or fortify themselves in Al-Madinah. `Abdullah bin Ubayy (the chief hypocrite) advised that they should remain in Al-Madinah, saying that if the disbelievers lay siege to Al-Madinah, the siege would be greatly disadvantageous to them. He added that if they decide to attack Al-Madinah, its men would face off with them, while women and children could throw rocks at them from above their heads; and if they decide to return to Makkah, they would return with failure. However, some companions who did not attend the battle of Badr advised that the Muslims should go out to Uhud to meet the disbelievers.
The Messenger of Allah ﷺ went to his home, put on his shield and came out. The companions were weary then and said to each other, "Did we compel the Messenger of Allah ﷺ to go out" They said, "O Messenger of Allah! If you wish, we will remain in Al-Madinah. " The Messenger of Allah ﷺ said,
«مَا يَنْبَغِي لِنَبِيَ إِذَا لَبِسَ لَأْمَتَهُ أَنْ يَرْجِعَ حَتَّى يَحْكُمَ اللهُ لَه»
(It is not for a Prophet to wear his shield for war then lay down his arms before Allah decides in his favor.)
The Messenger of Allah ﷺ marched with a thousand of his Companions. When they reached the Shawt area, `Abdullah bin Ubayy went back to Al-Madinah with a third of the army, claiming he was angry the Prophet did not listen to his advice. He and his supporters said, "If we knew that you would fight today, we would have accompanied you. However, we do not think that you will fight today." The Messenger of Allah ﷺ marched until he reached the hillside in the area of Uhud, where they camped in the valley with Mount Uhud behind them. The Messenger of Allah ﷺ said,
«لَا يُقَاتِلَنَّ أَحَدٌ حَتَّى نَأْمُرَهُ بِالْقِتَال»
(No one starts fighting until I issue the command to fight.)
The Messenger prepared his forces for battle, and his army was seven hundred men. He appointed `Abdullah bin Jubayr, from Bani `Amr bin `Awf, to lead the archers who were fifty men. The Prophet said to them,
«انْضَحُوا الْخَيْلَ عَنَّا، وَلَا نُؤْتَيَنَّ مِنْ قِبَلِكُمْ، وَالْزَمُوا مَكَانَكُمْ، إِنْ كَانَتِ النَّوْبَةُ لَنَا أَوْ عَلَيْنَا، وَإِنْ رَأَيْتُمُونَا تَخْطَفُنَا الطَّيْرُ فَلَا تَبْرَحُوا مَكَانَكُم»
(Keep the horsemen away from us, and be aware that we might be attacked from your direction. If victory was for or against us, remain in your positions. And even if you see us being picked up by birds, do not abandon your positions.)
The Prophet wore two protective shields and gave the flag to Mus`ab bin `Umayr of Bani `Abd Ad-Dar. The Prophet also allowed some young men to participate in fighting, but not others, whom he allowed to participate in the battle of Al-Khandaq two years later. The Quraysh mobilized their forces of three thousand men with two hundred horsemen on each flank. They appointed Khalid bin Al-Walid to lead the right side of the horsemen and `Ikrimah Ibn Abi Jahl on the left side. They also gave their grand flag to the tribe of Bani `Abd Ad-Dar. Allah willing, we will mention the details of this battle later on, if Allah wills. Allah said here,
وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّىءُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ
(And (remember) when you left your household in the morning to post the believers at their stations for the battle) 3:121, designating them to various positions, dividing the army to the left and right sides and placing them wherever you command them.
وَاللَّهُ سَمِيعٌ عَلِيمٌ
(And Allah is All-Hearer, All-Knower), He hears what you say and knows what you conceal in your hearts. Allah said next,
إِذْ هَمَّتْ طَّآئِفَتَانِ مِنكُمْ أَن تَفْشَلاَ
(When two parties from among you were about to lose heart,) 3:122.
Al-Bukhari recorded that Jabir bin `Abdullah said, "The Ayah,
إِذْ هَمَّتْ طَّآئِفَتَانِ مِنكُمْ أَن تَفْشَلاَ
(When two parties from among you were about to lose heart) was revealed about us, the two Muslim tribes of Bani Harithah and Bani Salamah. I (or we) would not be pleased if it was not revealed, because Allah said in it,
وَاللَّهُ وَلِيُّهُمَا
(but Allah was their Wali (Supporter and Protector)) 3:122."
Muslim recorded this Hadith from Sufyan bin `Uyaynah.
Reminding the Believers of Their Victory at Badr
Allah said,
وَلَقَدْ نَصَرَكُمُ اللّهُ بِبَدْرٍ ...
And Allah has already made you victorious at Badr,meaning, during the battle of Badr, which occurred on a Friday, the seventeenth of Ramadan, in the second year of Hijrah.The day of Badr is known as Yawm Al-Furqan (the Day of the Clarification), by which Allah gave victory and dominance to Islam and its people and disgraced and destroyed Shirk, even though the Muslims were few. The Muslims numbered three hundred and thirteen men, with two horses and seventy camels. The rest were foot soldiers without enough supplies for the battle. The enemy army consisted of nine hundred to a thousand men, having enough shields and supplies, battle-ready horses and even various adornments.However, Allah gave victory to His Messenger, supported His revelation, and illuminated success on the faces of the Prophet and his following.Allah also brought disgrace to Shaytan and his army. This is why Allah reminded His believing servants and pious party of this favor,
وَلَقَدْ نَصَرَكُمُ اللّهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّةٌ ...
And Allah has already made you victorious at Badr, when you were a weak little force,when you were few then.
This Ayah reminds them that victory is only from Allah, not because of a large army and adequate supplies. This is why Allah said in another Ayah,
لَقَدْ نَصَرَكُمُ اللّهُ فِي مَوَاطِنَ كَثِيرَةٍ وَيَوْمَ حُنَيْنٍ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنكُمْ شَيْئًا ...
and on the day of Hunayn (battle) when you rejoiced at your great number, but it availed you naught... until,
وَاللّهُ غَفُورٌ رَّحِيمٌ ...
and Allah is Oft-Forgiving, Most Merciful (9:25-27).
Badr is an area between Makkah and Al-Madinah and is known by the well that bears its name, which in turn was so named after Badr bin An-Narayn, the person who dug the well.
فَاتَّقُواْ اللّهَ لَعَلَّكُمْ تَشْكُرُونَ
So have Taqwa of Allah that you may be grateful.means, fulfill the obligations of His obedience.
Banggitin mo, O Propeta, nang umalis ka sa unang bahagi ng maghapon mula sa Madīnah para sa pakikipaglaban sa mga tagapagtambal sa Uḥud kung saan nagsimula ka sa paghimpil sa mga mananampalataya sa mga puwesto nila sa labanan at nilinaw mo sa bawat isa ang puwesto niya. Si Allāh ay Madinigin sa mga sinasabi ninyo, Maalam sa mga ginagawa ninyo.
Hãy nhớ lại đi - hỡi Nabi - khi Ngươi rời khỏi Madinah lúc sáng sớm để chiến đấu với nhóm đa thần tại Uhud, Ngươi đã sắp xếp chiến thuật ai vào vị trí nấy và luôn ở tư thế sẵn sàng chiến đấu, Allah nghe rõ từng lời nói của các ngươi và tận tường mọi hành động của các ngươi.
Recuerda, Profeta, cuando saliste al comienzo del día de Medina a fin de combatir a los politeístas, dirigiéndote al monte de Uhud donde designaste a los creyentes sus puestos de combate y asignaste a cada uno su lugar. Al-lah escucha tus palabras y conoce tus actos.
Ricorda, o Profeta, quando partisti da Medinah all'inizio del giorno per combattere i politeisti, nella battaglia di Uħud, mentre eri in procinto di posizionare i credenti nelle loro posizioni di combattimento, e chiarivi il compito di ciascuno, Allāh ascoltava le loro parole ed era Consapevole delle loro azioni.
O Vjerovjesniče, sjeti se kada si izašao ujutru iz Medine radi borbe protiv mnogobožaca na Uhudu, i počeo si vjernicima određivati mjesta za borbu, objasnivši svakome gdje treba biti. Allah čuje ono što govorite i zna ono što radite.
121- Hani sen erkenden mü’minleri savaş yerlerine yerleştirmek üzere ailenden ayrılmıştın. Allah hakkıyla işitendir, her şeyi bilendir.
122- O zaman içinizden iki zümre bozulmaya yüz tutmuştu. Hâlbuki Allah onların yardımcılarıydı. Mü’minler ancak Allah’a tevekkül etsinler.
123- Andolsun ki Allah size Bedir’de siz zayıfken yardım etmişti. O halde Allah’tan sakının ki şükretmiş olasınız.
124- Hani sen mü’minlere:“İndirilen üç bin melekle Rabbinizin size yardım etmesi size yetmez mi?” diyordun.
125- Evet, siz sabreder ve sakınırsanız, onlar hemen şimdi üzerinize gelseler dahi Rabbiniz işaretlenmiş beş bin melekle size yardım eder.
126- Allah bunu ancak size müjde olsun ve kalpleriniz onunla huzur bulsun diye yaptı. Yoksa yardım yalnız Aziz ve Hakim olan Allah katındandır.
127- (Bir de) Allah kâfirlerden bir kısmını helâk etsin veya onları bozguna uğratıp perişan etsin de zarara uğramışlar olarak dönüp gitsinler diye.
121. Burada Uhud günü Peygamber sallallahu aleyhi ve sellem’in müslümanlarla birlikte çıkışı söz konusu edilmektedir. Müşrikler orduları ile birlikte Uhud’a yakın bir yere ulaştıklarında Peygamber sallallahu aleyhi ve sellem Ashab-ı Kiramı yerlerine yerleştirmiş, onları sıraya koyarak almaları gereken yerleri göstermiş ve onları görülmedik bir düzene sokmuştu. Bu ise Peygamberin idare ve savaş teknikleri konusunda da son derece mükemmel ve üstün bir görüşe sahip olduğunun bir göstergesidir. Tıpkı bütün hususlarda kâmil olduğu gibi.“Allah hakkıyla işitendir, her şeyi bilendir” işlerinizden hiçbir şey O’na gizli kalmaz.
122. “O zaman içinizden iki zümre bozulmaya yüz tutmuştu.”Bunlar Selime oğulları ile Harise oğullarıdır. Ancak Yüce Allah, lütuf, riâyet ve tevfiki ile onları korumuştu.“Mü’minler ancak Allah’a tevekkül etsinler.” Çünkü mü’minler Allah’a güvenip dayanacak olurlarsa Allah onlara yeter, onlara yardım eder ve onları din ve dünyalarında zarar verecek şeylere karşı korur.
Bu âyet-i kerime ve benzerlerinde Yüce Allah’a tevekkülün farz olduğu ortaya konmakta ve kulun imanına göre tevekkül sahibi olduğu açıklanmaktadır. Tevekkül ise kişinin menfaatlerinin elde edilmesi, zararlarının da defedilmesi hususunda Rabbine dayanıp güvenmesi demektir.
Yüce Allah mü’minlerin Uhud’daki durumlarını ve onların başlarından geçen musibeti söz konusu ettikten sonra arada Bedir günü onlara olan yardımını ve onlara ihsan ettiği nimetini hatırlatmaktadır ki, Rablerine şükreden kimseler olsunlar ve böylelikle kendilerine hatırlatılan bu husus, onların yaşadıkları musibetlerini hafifletsin. İşte Yüce Allah bu konuda şöyle buyurmaktadır:
123. “Andolsun ki Allah size Bedir’de siz” sayınızla ve silâh, araç ve gerecinizle “zayıfken yardım etmişti.”O sırada mü’minlerin sayısı 310 küsur kişi idi, binekleri azdı ve silâhları da oldukça basitti. Düşmanları ise mükemmel silâh ve techizata sahip olarak 1000 kişi dolaylarında idiler.“O halde Allah’tan sakının ki” size ihsan etmiş olduğu yardım ve zafer nimetine “şükretmiş olasınız.”
124-126. “Hani sen” müjde vererek “mü’minlere” kalplerine sebat vermek üzere “İndirilen üç bin melekle Rabbinizin size yardım etmesi size yetmez mi? diyordun. Evet, siz sabreder ve sakınırsanız, onlar hemen şimdi üzerinize gelseler dahi” yani bu şekilde ani bir hamle yapıp üzerinize gelecek olurlarsa “Rabbiniz işaretlenmiş beş bin melekle” yani kahramanların alâmeti olan işaretlerle işaretlenmiş “beş bin melekle size yardım eder.” Bu yardımda bizzat melekler doğrudan doğruya savaşa katılmışlar mıdır -ki bazı müfessirler böyle söylemiştir- yoksa o, Allah’ın mü’min kullarına sebat vermek, buna karşılık müşriklerin kalplerine de korku yerleştirmek için midir -nitekim çoğu müfessirler de böyle demiştir- işte bu konuda ihtilaf vardır. Ancak Yüce Allah’ın devamla gelen şu buyruğu çoğunluğun kabul ettiği görüşe delil teşkil etmektedir:“Allah bunu ancak size müjde olsun ve kalpleriniz onunla huzur bulsun diye yaptı. Yoksa yardım yalnız Aziz ve Hakim olan Allah katındandır.” Bu buyrukta kulun sebeplere itimat etmemesi, aksine Yüce Allah’a itimat etmesi gerektiğini ortaya koyan bir işaret vardır. Sebepler ve sebeplerin gerçekleşmesi ise sadece kalplere bir huzur ve itminan verir, hayır üzerinde sebata yardımcı olur.
127. Yani Yüce Allah’ın mü’min kullarına yardım edip zafer vermesi ya kâfirlerin bir kısmını helâk etmesi içindir yahut herhangi bir hayır elde etmemiş olarak kin ve öfkeleri ile geri dönsünler diyedir. Nitekim onlar, Hendek günü de istediklerini elde edebilecekleri bir şekilde geldikten sonra Yüce Allah onları herhangi bir hayır elde etmeksizin zarara uğramışlar olarak kin ve öfkeleri ile geri döndürmüştür.
"Dan (ingatlah), ketika kamu berangkat pada pagi hari dari (rumah) keluargamu, akan menempatkan para Mukmin di bebe-rapa tempat untuk berperang. Dan Allah Maha Mendengar lagi Maha Mengetahui, ketika dua golongan darimu ingin (mundur) karena takut, padahal Allah adalah penolong bagi kedua golongan itu. Oleh karena itu, hendaklah karena Allah saja orang-orang Mukmin bertawakal. Sungguh Allah telah menolongmu dalam perang Badar, padahal kamu (ketika itu) orang-orang yang lemah. Karena itu bertakwalah kepada Allah, supaya kamu mensyukuri-Nya. (Ingatlah), ketika kamu mengatakan kepada orang Mukmin, 'Apakah tidak cukup bagimu Allah membantumu dengan tiga ribu malaikat yang diturunkan (dari langit).' Ya (cukup), jika kamu bersabar dan bertakwa dan mereka datang menyerangmu dengan seketika itu juga, niscaya Rabbmu menolongmu dengan lima ribu malaikat yang memakai tanda. Dan Allah tidak menjadikan pem-berian bala bantuan itu melainkan sebagai kabar gembira bagi (kemenangan)mu, dan agar tentram hatimu karenanya. Dan tidak-lah kemenanganmu itu melainkan dari Allah Yang Mahaperkasa lagi Mahabijaksana. (Allah menolongmu dalam perang Badar dan memberi bantuan itu) untuk membinasakan segolongan orang-orang yang kafir, atau untuk menjadikan mereka hina, lalu mereka kembali dengan tiada memperoleh apa-apa." (Ali Imran: 121-127).
(121) Itu adalah pada perang Uhud ketika Nabi ﷺ pergi bersama kaum Muslimin, di saat kaum musyrikin dengan kelom-pok mereka telah sampai pada tempat yang dekat dari Uhud, lalu beliau menempatkan mereka pada posisi mereka masing-masing, mengatur mereka secara tertib pada kedudukan mereka dengan suatu pengaturan yang sangat cemerlang, yang menunjukkan akan kematangan pikirannya dan kemahirannya yang sempurna dalam urusan siasat perang, sebagaimana beliau sempurna dalam segala tindakan, ﴾ وَٱللَّهُ سَمِيعٌ عَلِيمٌ ﴿ "dan Allah Maha Mendengar lagi Maha Me-ngetahui", maksudnya, tidak ada sesuatu pun dari urusan kalian yang tersembunyi dariNya.
(122) ﴾ إِذۡ هَمَّت طَّآئِفَتَانِ مِنكُمۡ أَن تَفۡشَلَا ﴿ "Ketika dua golongan darimu ingin (mundur) karena takut," mereka itu adalah Bani Salimah dan Bani Haritsah, akan tetapi Allah menolong mereka disebabkan kasih sayangNya, perlindunganNya, dan bimbinganNya. ﴾ وَعَلَى ٱللَّهِ فَلۡيَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ ﴿ "Oleh karena itu, hendaklah kepada Allah saja orang-orang Mukmin bertawakal", karena bila mereka bertawakal kepadaNya, niscaya Allah akan mencukupi, menolong mereka, dan melindungi mereka dari tertimpa oleh sesuatu yang dapat memudaratkan bagi agama dan dunia mereka.
Dalam ayat ini dan yang semisalnya mengandung hukum kewajiban bertawakal dan bahwa sebesar keimanan seseorang maka sebesar itu pulalah tawakalnya. Dan tawakal itu adalah bersandar-nya seorang hamba kepada Rabbnya dalam memperoleh manfaat dan menolak mudarat dari dirinya.
Dan tatkala Allah menyebutkan tentang keadaan mereka dalam perang Uhud dan apa yang terjadi pada mereka berupa musibah, maka Allah juga menyebutkan pertolongan Allah dan nikmatNya atas mereka pada perang Badar, agar mereka bersyukur kepada Rabb mereka dan agar hal itu dapat meringankan kejadian pada perang Uhud tersebut. Lalu Allah berfirman,
(123) Dan ingatlah ketika ﴾ نَصَرَكُمُ ٱللَّهُ بِبَدۡرٖ وَأَنتُمۡ أَذِلَّةٞۖ ﴿ "Allah telah menolongmu dalam perang Badar, padahal kamu (ketika itu) orang-orang yang lemah" dari segi jumlah dan perlengkapan kalian. Saat itu kaum Muslimin berjumlah tiga ratus sekian belas dengan kuda yang sedikit dan senjata yang usang, padahal musuh mereka ham-pir mencapai seribu pasukan, dengan perlengkapan senjata yang mumpuni, ﴾ فَٱتَّقُواْ ٱللَّهَ لَعَلَّكُمۡ تَشۡكُرُونَ ﴿ "karena itu bertakwalah kepada Allah, supaya kamu mensyukuriNya", Yang telah memberikan karuniaNya atas kalian dengan pertolonganNya.
(124) ﴾ إِذۡ تَقُولُ ﴿ "(Ingatlah), ketika kamu mengatakan" seraya memberikan kabar gembira ﴾ لِلۡمُؤۡمِنِينَ ﴿ "kepada kaum Mukminin" demi meneguhkan hati mereka, ﴾ أَلَن يَكۡفِيَكُمۡ أَن يُمِدَّكُمۡ رَبُّكُم بِثَلَٰثَةِ ءَالَٰفٖ مِّنَ ٱلۡمَلَٰٓئِكَةِ مُنزَلِينَ ﴿ "Apakah tidak cukup bagimu Allah membantumu dengan tiga ribu ma-laikat yang diturunkan (dari langit)?"
(125) ﴾ بَلَىٰٓۚ إِن تَصۡبِرُواْ وَتَتَّقُواْ وَيَأۡتُوكُم مِّن فَوۡرِهِمۡ هَٰذَا ﴿ "Ya (cukup), jika kamu bersabar dan bertakwa, dan mereka datang menyerangmu dengan seketika itu juga", maksudnya, turunnya mereka (para malaikat tersebut) adalah dalam kondisi seperti ini, ﴾ يُمۡدِدۡكُمۡ رَبُّكُم بِخَمۡسَةِ ءَالَٰفٖ مِّنَ ٱلۡمَلَٰٓئِكَةِ مُسَوِّمِينَ ﴿ "niscaya Allah menolongmu dengan lima ribu Malaikat yang memakai tanda," yaitu, mengajarkan tanda-tanda para pemberani.
Para ulama berbeda pendapat tentang pertolongan itu, apa-kah dengan para malaikat secara langsung ikut berperang sebagai-mana yang dikatakan oleh sebagian ulama, atau pertolongan itu berupa peneguhan dari Allah bagi hamba-hambaNya yang Mukmin, dan menjatuhkan rasa takut pada hati kaum musyrikin sebagai-mana yang dikatakan oleh sebagian besar ahli tafsir, yang dapat menjadi dasarnya adalah Firman Allah,
(126) ﴾ وَمَا جَعَلَهُ ٱللَّهُ إِلَّا بُشۡرَىٰ لَكُمۡ وَلِتَطۡمَئِنَّ قُلُوبُكُم بِهِۦۗ وَمَا ٱلنَّصۡرُ إِلَّا مِنۡ عِندِ ٱللَّهِ ٱلۡعَزِيزِ ٱلۡحَكِيمِ ﴿ "Dan Allah tidak menjadikan pemberian bala bantuan itu melainkan sebagai kabar gembira bagi (kemenangan)mu, dan agar tentram hatimu karenanya. Dan tidaklah kemenanganmu itu melainkan dari Allah Yang Mahaperkasa lagi Mahabijaksana." Dalam hal ini, seorang hamba tidak boleh bersandar kepada sebab-sebab, akan tetapi dia harus bersandar kepada Allah, sedangkan terjadinya sebab-sebab itu semata-mata merupakan ketenangan bagi hati dan keteguhan atas kebaikan.
(127) ﴾ لِيَقۡطَعَ طَرَفٗا مِّنَ ٱلَّذِينَ كَفَرُوٓاْ أَوۡ يَكۡبِتَهُمۡ فَيَنقَلِبُواْ خَآئِبِينَ ﴿ "(Allah menolong-mu dalam perang Badar dan memberi bala bantuan itu), untuk membina-sakan segolongan orang-orang yang kafir, atau untuk menjadikan mereka hina lalu mereka kembali dengan tiada memperoleh apa-apa", maksud-nya, pembelaan Allah terhadap hamba-hambaNya yang Mukmin tidaklah melebihi batas dari sekedar membinasakan sekelompok dari kaum kafir atau mereka kembali dengan kemarahan di hati mereka dalam keadaan tidak mendapatkan kebaikan, sebagaimana Allah memulangkan mereka pada perang Khandaq setelah mereka datang dengan niat bulat dan kekuatan, lalu Allah mengembalikan mereka dengan kemarahan di hati mereka dan kesia-siaan.
O Vjerovjesniče, sjeti se onoga što je bilo sa dvije skupine vjernika, iz plemena Benu Selima i Benu Harisa, kada su oslabili i poželjeli da se vrate sa munaficima. Allah ih je učvrstio i učinio da budu postojani u borbi, odvrativši ih od toga što su poželjeli. Neka se vjernici samo na Allaha oslone u svim svojim stanjima.
Next comes verses 122 beginning with the words إِذْ هَمَّت طَّائِفَتَانِ مِنكُمْ أَن تَفْشَلَا (When two of your groups tended to lose heart while Allah was their guardian). These 'two groups' refer to the Bani Harithah of the tribe of Aws and Bani Salamah of the tribe of Khazraj. These 'two groups lost the courage to fight when they saw the hypocrite, ` Abdullah ibn Ubayy and his men breaking away. But, Allah, in his grace, helped them come out of this state of apprehensiveness. Here, the fact was that their weakness was caused by the thought, and certainly not because of any weakness in faith. Ibn Hisham, the famous historian of Muslim battles has made this very clear. Then, the very Qur'anic statement, وَاللَّـهُ وَلِيُّهُمَا (while Allah was their guardian) is a testimony to their perfect faith. Therefore, some elders from these two tribes used to say: "No doubt, the verse contains a complaint against us, but at the same time it bears a good news for us in the words: وَاللَّـهُ وَلِيُّهُمَا ; (while Allah was their guardian).
3. Towards the end of the verse, it has been said: وَعَلَى اللَّـهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ "And it is in Allah alone that the believers must place their trust." Here, it has been made clear that Muslims should not rely on their superiority in men and materials. Not that they have to ignore material needs of the combat; of course, they should have whatever they can get together subject to their means, but the crucial thing is that they must place their total trust in Allah, and Allah alone. The apprehension of weakness that overtook Banu Harithah and Banu Salamah was caused by this material lack of strength. Therefore, توکل tawakkul or trust in Allah was suggested as the treatment of all sorts of apprehensions.
Tawakkul توکل is one of the superior human qualities. It does not mean that one should cut off all his connections with the effort to collect material support. On the contrary, one should collect what is obviously needed to the best of his ability, use it, and then, let Allah take care of the outcome. It is also necessary that one should not become proud of what has been collected as material assets, instead, "We trust in Allah" should be the sole concern. The good example of the Holy Prophet ﷺ is before us. That he himself organized the fighting strength of Muslims during this Jihad, assembled weapons and other war materials to the best of his ability, prepared battle plans appropriate to the time and place. Once on the war front, he set up entrenchments with combat-ready Companions placed therein. These were all part of the material-functional management of the battle. By making use of these with his own blessed hands, our beloved master, the last and foremost of prophets, demonstrated that material facilities are also a blessing of Allah Almighty. Ignoring them or turning away from them cannot be called what توکل tawakkul is. Here, the attitude of a Muslim slightly differs from that of a non-Muslim. A Muslim would, given his ability and means, collect all sorts of necessary material support, yet when it comes to trust and tawakkul that he would place in none but Allah. The non-Muslim is bereft of this spiritual dimension for he relies on his brute material strength. The manifestation of this difference has been common sight throughout all Islamic battles.
4. The focus now turns to a particular battle where Muslims had demonstrated perfect توکل tawakkul and Allah Almighty had blessed them with support and success. The reference to the battle of Badr, in the following words, has appeared in this very context.
Remember, O Prophet, what happened to two groups of the believers from Banī Salamah and Banī Ḥārithah, when they became weak and almost withdrew when the hypocrites drew back; but Allah aided them, making them firm in fighting, and turning them away from what they had been on the edge of doing. So, let those who have faith look to Allah alone for support, no matter what may happen to them.
Rappelle-toi, ô Prophète, ce qui arriva à deux groupes de croyants parmi les Banû Salamah et les Banû Ħârithah, lorsqu’ils faiblirent et songèrent à imiter les hypocrites qui rebroussaient chemin.
Allah soutint ces deux groupes en les confortant dans la décision de combattre et en les détournant de leur projet de fuite. Que les croyants s’en remettent à Allah Seul dans toutes leurs situations.
-Ey Peygamber- Zayıf düştüklerinde Müminlerden Selemeoğulları ve Hariseoğulları'nın başına gelenleri hatırla. Münafıklar dönünce onlar da dönmeye niyet ettiler. Allah savaşta onlara sebat vermekle yardımcı oldu ve niyet ettikleri şeyden onları geri çevirdi. Müminler bütün işlerinde yalnızca Allah'a itimat etsinler.
Ingatlah -wahai Nabi- apa yang terjadi pada dua kelompok orang-orang mukmin dari Bani Salimah dan Bani Ḥāriṡah tatkala mereka menjadi lemah dan berniat pulang (ke Madinah) ketika orang-orang munafik pulang (ke sana), sedangkan Allah menolong orang-orang mukmin itu dengan cara meneguhkan hati mereka untuk terus berperang dan memalingkan mereka dari keinginan untuk pulang. Hanya kepada-Nyalah hendaknya orang-orang mukmin bersandar dalam segala hal.
Banggitin mo, O Propeta, ang naganap sa dalawang pangkat kabilang sa mga mananampalataya mula sa liping Salimah at liping Ḥārithah nang nanghina sila at nagbalak sila ng pagbalik nang bumalik ang mga mapagpaimbabaw samantalang si Allāh ay Tagaadya ng mga ito sa pamamagitan ng pagpapatatag sa kanila sa labanan at pagbaling sa kanila palayo sa binalak nila. Sa kay Allāh lamang ay umaasa ang mga mananampalataya sa lahat ng mga kalagayan nila.
Ricorda, o Profeta, ciò che è accaduto alle due fazioni credenti: Bany Salimeh e Bany Ħarithah, quando si indebolì la loro fede e tentarono di disertare, così come fecero gli ipocriti; e Allāh li sostenne e li rafforzò mentre erano impegnati nel combattimento e tentavano di disertare. E solo ad Allāh si affida il credente in tutte le sue condizioni.
Hãy nhớ lại - hỡi Nabi - về hai nhóm người Mu'min thuộc bộ tộc Salamah và bộ tộc Harithah khi họ trở nên hoang mang khi nhìn thấy nhóm Munaafiq (ngụy Islam) quay về, lúc đó họ được Allah phù hộ giử chân lại tại chiến trường và xua tan khỏi họ sự hoang mang trong lòng. Và là tín đồ Mu'min hãy nương tựa hết mình vào Allah trong mọi hoàn cảnh cuộc đời.
Recuerda, Profeta, lo que sucedió a los dos grupos de creyentes entre las tribus de Banu Salamah y Banu Harizah, cuando flaquearon y pensaron en imitar a los hipócritas que emprendían la retirada. Al-lah les dio Su apoyo, fortaleciéndolos en su decisión de combatir y desalentándolos de su proyecto de fuga. Que los creyentes se encomienden a Al-lah en toda circunstancia.
E Allāh vi sostenne contro i politeisti nella battaglia di Badr, quando eravate deboli nel numero e negli armamenti; temete Allāh e ringraziateLo per le Sue grazie.
Talaga ngang nag-adya sa inyo si Allāh laban sa mga tagapagtambal sa labanan sa Badr habang kayo ay mga minamahina, at iyon ay dahil sa kakauntian ng bilang ninyo at mga kasangkapan ninyo; kaya mangilag kayong magkasala kay Allāh, nang sa gayon kayo ay magpapasalamat sa mga biyaya Niya sa inyo.
Và quả thật, Allah đã phù hộ các ngươi chiến thắng được người đa thần ở trận chiến Badr, lúc đó các ngươi chỉ làm nhóm người yếu thế, số lượng ít ỏi và vũ trang thì thiếu thốn. Hãy biết kính sợ Allah mà tạ ơn Ngài về những thiên lộc đã ban cho các ngươi.
Al-lah les dio Su apoyo contra los politeístas en la Batalla de Báder, cuando eran pocos en número y su armamento insuficiente. Teman a Al-lah y sean agradecidos por los favores que les ha otorgado.
Allah vas je pomogao protiv mnogobožaca u bici na Bedru, kada ste bili slabi, malobrojni i slabo opremljeni, pa se bojte Allaha kako biste Mu bili zahvalni na blagodatima koje vam je dao.
وَلَقَدْ نَصَرَكُمُ اللَّـهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّةٌ
And Allah certainly supported you at Badr when you were weak. (123)
Badr : Location and Importance
Badr is located about eighty miles south-west of Madinah and used to be a halting-place while travelling between Makkah and Madinah, before the modern Tariq al-Hijrah was commissioned into service which by passes it.
At that time, Badr was known for its abundance of water, something very important in the desert zones of Arabia. The first armed encounter between believers and disbelievers came to pass at this spot on Friday, Ramadan al-Mubarak, Hijrah year 2 which fell on March 11, 624 A.D. On a superficial view, this battle appears to be a local tribal war, but the truth is that it has charted a revolutionary course in the history of the world, therefore, the Holy Qur'an calls it Yawm al-Furgan یوم الفرقان (a day of distinction). According to Professor Philip Hitti, this was Islam's first clear victory.
The expression وَأَنتُمْ أَذِلَّةٌ translated as 'when you were weak' means that 'you were, at that time, few in numbers and materials'. According to strong and authentic narrations, the number of Muslims was 313. This 'army' had two horses and seventy camels. On these, they took their turns while riding.
The verse ends with the statement: فَاتَّقُوا اللَّـهَ لَعَلَّكُمْ تَشْكُرُونَ (So, fear Allah, that you may be grateful). This may remind one of the many places in the Holy Qur'an where Taqwa (fear of Allah) and Sabr (patience) have been prescribed as a security shield against the machinations of the hypocrites and the harmful effects of hostile enemies. Right here, in these two behaviour models, there lies the secret of an entire organized struggle, and clear victory, that comes in its wake. As mentioned elsewhere, Taqwa and Sabr have not been mentioned here, in conjunction. Instead, Taqwa has been considered sufficient for, in reality, Taqwa is such a comprehensive human attribute that صبر Sabr too gets to be included therein.
Sungguh Allah telah menolong kalian untuk mengalahkan orang-orang musyrik dalam perang Badar, meskipun kondisi kalian lemah lantaran jumlah personil dan peralatan perang kalian sedikit. Oleh sebab itu, bertakwalah kalian kepada Allah agar kalian mensyukuri nikmat-nikmat-Nya.
Siz güçsüz iken; sayınız ve mühimmatınız az olduğu için Bedir savaşında Allah müşriklere karşı size yardım etmişti. Allah'tan sakının ki, size vermiş olduğu nimetlerine karşılık şükretmiş olasınız.
Allah gave you victory over the idolaters in the Battle of Badr despite your small numbers and resources. Therefore, be Mindful so that you may be thankful for the blessings He has given you.
Allah vous a soutenus contre les polythéistes à la Bataille de Badr alors que vous étiez faibles puisque votre effectif était peu nombreux et votre équipement sommaire. Craignez donc Allah, puissiez-vous Lui être reconnaissants des bienfaits qu’Il vous a accordés.
Ingatlah -wahai Nabi- ketika engkau berkata kepada orang-orang mukmin untuk meneguhkan hati mereka dalam perang Badar setelah mereka mendengar adanya bala bantuan yang datang untuk orang-orang musyrik, “Tidak cukupkah bagi kalian bila Allah membantu kalian dengan tiga ribu malaikat yang turun dari sisi-Nya untuk memperkuat pasukan kalian di medan perang?!”
-Ey Peygamber- Bedir savaşında müşriklere yardım geleceğini duyduktan sonra Müminleri yerlerinde tutmak için, "Allah -Subhanuhu ve Teâlâ-'nın sizi desteklemek için indirdiği üç bin melekle yardım etmesi size yetmez mi?" diye söylediğini hatırla.
Remember, O Prophet, when you roused the believers during the battle of Badr, reassuring them after they heard that reinforcements were on their way for the idolaters, by asking whether it was not enough for them that Allah should help them with three thousand angels sent down from Him to reinforce them in the battle.
Rappelle-toi, ô Prophète, ce que tu dis aux croyants afin de les conforter à la Bataille de Badr lorsqu’ils eurent vent des renforts que les polythéistes allaient recevoir: Ne vous suffit-il pas qu’Allah vous aide avec trois mille anges descendus par Lui afin de vous donner de la force durant le combat?
The Support of the Angels
The scholars of Tafsir differ over whether the promise contained in these Ayat referred to the battle of Badr or Uhud. The First View
There are two opinions about this, one of them saying that Allah's statement,
إِذْ تَقُولُ لِلْمُؤْمِنِينَ
((Remember) when you said to the believers) 3:124, is related to His statement,
وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ
(And Allah has already made you victorious at Badr) 3:123.
This was reported from Al-Hasan Al-Basri, `Amr Ash-Sha`bi, Ar-Rabi` bin Anas and several others, Ibn Jarir also agreed with this opinion. `Abbad bin Mansur said that Al-Hasan said that Allah's statement,
إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَنْ يَكْفِيكُمْ أَن يُمِدَّكُمْ رَبُّكُمْ بِثَلاَثَةِ ءَالاَفٍ مِّنَ الْمَلَـئِكَةِ
((Remember) when you said to the believers, "Is it not enough for you that your Lord should help you with three thousand angels") 3:124, is about the battle of Badr; Ibn Abi Hatim also recorded this statement.
Ibn Abi Hatim then reported that `Amr Ash-Sha`bi said, "On the day of Badr, the Muslims received information that Kurz bin Jabir (a prominent tribe chief) was aiding the idolators, and this news was hard on them, so Allah revealed;
أَلَنْ يَكْفِيكُمْ أَن يُمِدَّكُمْ رَبُّكُمْ بِثَلاَثَةِ ءَالاَفٍ مِّنَ الْمَلَـئِكَةِ مُنزَلِينَ
("Is it not enough for you that your Lord (Allah) should help you with three thousand angels sent down"), until,
مُسَوِّمِينَ
(having marks (of distinction)) 3:124,125.
The news of the defeat of the idolators at Badr reached Kurz and he did not reinforce them, and thus, Allah did not reinforce the Muslims with the five (thousands of angels)."
As for Ar-Rabi` bin Anas, he said, "Allah supported the Muslims with one thousand (angels), then the number reached three thousand, then five thousand." If one asks, according to this opinion, how can we combine between this Ayah and Allah's statement about Badr,
إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِّنَ الْمَلَـئِكَةِ مُرْدِفِينَ
((Remember) when you sought help of your Lord and He answered you (saying): "I will help you with a thousand angels, each behind the other (following one another) in succession.") 8:9, until,
أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
(Verily! Allah is All-Mighty, All-Wise) We say that the one thousand mentioned here does not contradict the three thousand mentioned in the above Ayah 3:124. The word "in succession" means they follow each other and thus indicates that thousands more will follow them. The two Ayat above 8:9 and 3:124 are similar in meaning and it appears that they both were about the battle of Badr, because the angels did fight in the battle of Badr, as the evidence indicates. Allah knows best. Allah's statement,
بَلَى إِن تَصْبِرُواْ وَتَتَّقُواْ
(But if you hold on to patience and have Taqwa,) 3:125 means, if you observe patience while fighting the enemy, all the while fearing Me and obeying My command. Al-Hasan, Qatadah, Ar-Rabi` and As-Suddi said that Allah's statement,
وَيَأْتُوكُمْ مِّن فَوْرِهِمْ هَـذَا
(and they will come rushing) means, they (angels) will rush to you instantaneously. Al-`Awfi said that Ibn `Abbas said that the Ayah means, "All at once". It is also said that it means, before their anger subsides (against the disbelievers). The Second View
The second opinion stipulates that the promise mentioned here concerning the angels participating in battle is related to Allah's statement,
وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّىءُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ
(And (remember) when you left your household in the morning to post the believers at their stations for the battle) of Uhud. However, we should add, the angels did not come to the aid of Muslims at Uhud, because Allah made it conditional,
بَلَى إِن تَصْبِرُواْ وَتَتَّقُواْ
(But if you hold on to patience and have Taqwa) 3: 125.
The Muslims were not patient at Uhud. Rather, they ran away and, consequently, did not receive the support of even one angel.
Allah's statement,
يُمْدِدْكُمْ رَبُّكُمْ بِخَمْسَةِ ءَالافٍ مِّنَ الْمَلَـئِكَةِ مُسَوِّمِينَ
(your Lord will help you with five thousand angels having marks), of distinction.
Abu Ishaq As-Subay`i said; from Harithah bin Mudarrib said that `Ali bin Abi Talib said, "The angels were distinguished by wearing white wool at Badr." The angels also had special markings distinguishing their horses.
These verses were revealed after the Battle of Uhud which took place in the third year after hijrah. The enemy forces numbered three thousand, while the Muslims who rose in defence were initially only one thousand in number. When three hundred hypocritical Muslims, led by ‘Abdullah ibn Ubayy, deserted, some of the Madinan Muslims were disheartened at this, so the Prophet reminded them that they had come forth to defend themselves, relying on God rather than only on themselves. If, due to the severity of circumstances, believers show some temporary weakness, God does not leave them to fend for themselves. He sends His special succour to restore their faith. This special succour of God was sent to the whole group of believers at a time when, by exploiting the weakness of the Muslims, the enemies had overcome them, and had every opportunity to crush the Muslim forces completely. But the enemy army, in spite of being victorious, retreated from the battlefield. This astonishing event in military history took place because of the special divine succour, which diverted the enemy towards ‘Makkah’ rather than ‘Madinah’ (the Muslim area). It was the defeated who pursued the victorious.
Banggitin mo, O Propeta, nang nagsabi ka sa mga mananampalataya habang nagpapatatag sa kanila sa labanan sa Badr matapos na nakarinig sila ng ayudang darating sa mga tagapagtambal: "Hindi ba sasapat sa inyo na tumulong sa inyo ang Panginoon ninyo ng tatlong libong anghel, na mga pinabababa mula sa Kanya – kaluwalhatian sa Kanya – para sa pagpapalakas sa inyo sa pakikipaglaban ninyo?
Ricorda, o Profeta, quando dicesti ai credenti, per rafforzarli nella battaglia di Badr, dopo che vennero a sapere che i politeisti avevano ottenuto dei rinforzi: "Non vi è sufficiente che Allāh vi aiuti con tremila angeli da Lui inviati, gloria Sua, per sostenervi nella vostra battaglia?"
Recuerda, Profeta, cuando has dicho a los creyentes, para arengarlos en la batalla de Báder cuando recibieron la noticia de que los incrédulos estaban esperando refuerzos: ¿No les es suficiente que Al-lah los ayude enviándoles tres mil ángeles para reforzar su desempeño en el combate?
Hãy nhớ lại - hỡi Nabi - khi Ngươi nói với nhóm tín đồ Mu'min lời động viên, khích lệ họ ở trận chiến Badr, sau khi họ nghe được thông tin quân viện trợ của phe đa thần đang đến: Há không đủ hổ trợ các ngươi khi Allah gởi xuống ba ngàn quân Thiên Thần cùng chiến đấu với các ngươi ư ?
Sjeti se, o Vjerovjesniče, kada si vjernicima rekao u bici na Bedru, bodreći ih nakon što su čuli da mnogobošcima dolazi pojačanje: "Zar vam nije dovoljno da vas Allah pomogne sa tri hiljade meleka koji će se od Njega spustiti kao pojačanje vama?"
Tentu, sesungguhnya bantuan itu cukup bagi kalian. Kalian juga akan mendapatkan kabar gembira berupa bantuan lain dari Allah, yaitu jika kalian bertahan di medan perang dan takut kepada Allah, kemudian datang bala bantuan untuk musuh-musuh kalian yang bergerak cepat ke arah kalian. Jika hal itu terjadi, Tuhan kalian akan membantu kalian dengan lima ribu malaikat yang memiliki tanda yang jelas di tubuh dan di kuda mereka.
Dakako, to vam je dovoljno, i imate još jednu radosnu vijest od Allaha: ako budete strpljivi u borbi i budete se Allaha bojati, i brzo dođe pojačanje vašim neprijateljima kako bi vas napali – Allah će vas pomoći s pet hiljada meleka, a na njima i njihovim konjima jasna obilježja.
Commentary
In the previous verses, the battle of Badr was cited in relation to the battle of Uhud. Briefly stated there was the unseen support from Allah Almighty given to Muslims. In the present verses, some details of that support have been mentioned. Also stated is the wisdom behind the sending of angels.
One may naturally ask a question here. When Allah Almighty has endowed His angels with such power that just one of them could over-turn an entire habitation, very much like what happened with the land of the people of Lut (علیہ السلام) which was overturned single-handedly by the angel Jibra'il (علیہ السلام) ، why was it necessary to send out an army of angels? In addition to that, given the introduction of angels onto the battlefield, the obvious result should have been the total annihilation of every single infidel.
The Holy Qur'an has, itself, given the answer in the verse وَمَا جَعَلَهُ اللَّـهُ إِلَّا بُشْرَىٰ. It means that the purpose behind the sending of angels was not really to help score a victory on the battlefield. Instead, the purpose was to give the believers the good news of victory to comfort them and to strengthen their hearts. This is very clear from the words إِلَّا بُشْرَىٰ (only that it be a good news) and لِتَطْمَئِنَّ قُلُوبُكُم (that your hearts may be at rest) in the text. Far more clear are the words of Surah a1-Anfal about this event فَثَبِّتُوا الَّذِينَ آمَنُوا (So, make those who believe firm - 8:12). Here, the address is to the angels and they have been asked to see that Muslims do not get anxious and that their hearts stay firm.
How can hearts be made to stay firm? There are many possible ways, one of them could be through their spiritual input, something not too dissimilar to the direct beaming of attention as practiced by mystic shaykhs.
The possibility of doing this in several less complex forms also exists. For instance, they may simply assure the believers that angels are standing ready to help them - by appearing before them, by their voice signs or by some other method - as was witnessed in the battle of Badr where all these methods were used. In fact, in one exegetic explanation of the verse فَاضْرِبُوا فَوْقَ الْأَعْنَاق (So, strike over the necks - 8:12), this address is to the angels. According to some hadith narrations, when an angel decided to attack a disbeliever, the head of the disbeliever slid of his body all by itself.1 It has also been reported that some noble Companions heard the voice of Jibra'il (علیہ السلام) saying, 'Charge, Haizum!'2 Some of them saw some angels (Muslim). All these sensory experiences are part of the same chain of Divine support. Evidences prove that the angels of Allah did a few things to impress upon Muslims that the angels too are participating in fighting as a sort of assurance that His support through the angels is there. As said earlier, their objective was far from winning a war for the believers. Their real mission was to comfort Muslims and to give their hearts strength. That the obligation of Jihad has been placed on men in this mortal world, and that is how they are enabled to deserve merits and ranks in the Hereafter, is a clear proof of this view. If Allah Almighty had willed that countries be conquered through armies of angels, the very name of disbelief and disbelievers would have been effaced from the face of the earth, not to say much about governments and empires. But, in this system of the material world, Allah Almighty has not just willed it so. Here, disbelief and faith, obedience and sin shall continue to exist side by side. The great divide shall come on the Day of Resurrection when the true and the false shall become all distinct.
1. From Sabi ibn Hanif vide Al-Hkim and Baihaqi.
2. The steed of Jibra'il (علیہ السلام) .
The rationale of the promises:
Let us now turn to the promises of angelic help in the battle of Badr. The verse of Surah al-Anfal carries the promise of one thousand angels. In the present verse of Surah 'Al-` Imran, the promise begins with three thousand, then goes up to five. What is the wisdom behind this?
The fact is that Muslims noticed the thousand-strong force of the enemy in the battle of Badr, as stated in Surah al-Anfal, and compared it with their total count of three hundred and thirteen, so they invoked the help of Allah Almighty against such heavy odds. Thereupon, came the promise of one thousand angels, implying thereby that the number of their enemy shall be matched by an identical number of angels. The words of the verse are:
إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُم بِأَلْفٍ مِّنَ الْمَلَائِكَةِ مُرْدِفِينَ ﴿9﴾
When you were calling your Lord for help, so He responded to you (saying): I am going to support you with one thousand of the angels, one following the other. (8:9)
Even after this verse, the same purpose behind the sending of angels was made clear by saying:
وَمَا جَعَلَهُ اللَّـهُ إِلَّا بُشْرَىٰ وَلِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ
"And Allah did it, only that it be a good news for you, and that your hearts may be at rest with it."
Then comes the present verse of Surah 'Al-` Imran. Here, the promise of three thousand angels was probably made due to the reports received by Muslims that Kurz ibn Jabir. Muharibi was marching towards the battlefield of Badr with his tribal forces in support of the disbelievers of Makkah (as in Ruh al-Ma` ani). The actual position in the confrontation was that the enemy forces were already three times larger than those of Muslims, who were somewhat disturbed by this news. Thereupon, a promise of three thousand angels was made so that the ratio is reversed and the number of Muslims goes three times higher than that of the enemy.
After that, right there towards the end of this verse, this number was increased, subject to conditions, to five thousand. The conditions were:
A. That Muslims shall hold on firmly to the great qualities of صبر sabr (patience) and تقوی Taqwa (fear of Allah).
B. That they come under enemy attack all of a sudden.
Out of these two conditions, the second one did not just materialize, therefore, the promise of the number, five thousand, did not remain effective. Granted that the second condition of the promise did not come to pass, major commentators and historians differ as to the actual fulfillment of the promise - was it in the form of five thousand or three thousand only? All these positions have been mentioned in Ruh al-Ma'ani.
From the verse لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ (You have no authority in the matter) (128), the text returns to the main event of Uhud after a brief mention of the event of Badr in between. This verse was revealed in the background of the battle of Uhud where the Holy Prophet ﷺ lost one of his teeth, the lower right premolar, to be exact. His face injured, he is reported to have uttered: 'How shall such people prosper, people who do this to their prophet, although that prophet is calling them towards God?'. Thereupon, this verse was revealed.
According to yet another story from the Sahih al-Bukhari, the Holy Prophet ﷺ has been reported to have invoked evil fate for some disbelievers, whereupon came the revelation of this verse in which the Holy Prophet ﷺ has been counseled to remain patient and forbearing.1
1. Bayan al-Qura'n.
Indeed, that is enough, and there is good news for you of more aid from Allah if you are courageous in fighting and are Mindful: if the reinforcements of your enemies come rushing at you, then your Lord will help you with five thousand angels, with clear marks on them and their horses.
Evet! Şüphesiz ki bu size yeter. Size Allah'tan başka bir yardımın müjdesi şudur: Eğer savaşa sabreder, Allah'tan sakınır iseniz, düşmanlarınıza yardım gelip ansızın üzerinize gelseler bile şüphesiz Rabbiniz kendileri ve atları üzerinde apaçık işaretleri bulunan beş bin melekle size yardım edecektir.
Oo; tunay na iyon ay sasapat sa inyo. Ukol sa inyo ay isang nakagagalak na balita hinggil sa iba pang tulong mula kay Allāh. Kung magtitiis kayo sa pakikipaglaban, mangingilag kayong magkasala kay Allāh, at darating ang ayuda sa mga kaaway ninyo nang daglian, na mga nagmamadali patungo sa inyo, kung mangyayari iyon, tunay na ang Panginoon ninyo ay tutulong sa inyo ng limang libong anghel na mga tinatakan ang mga sarili nila at ang mga kabayo nila ng mga tandang nakalitaw.
Sí, esa es ayuda suficiente. Y recibieron también el anuncio de otra ayuda de parte de Al-lah: Si son pacientes en el combate, temen a Al-lah, y si sus enemigos reciben los refuerzos esperados rápidamente, Al-lah los auxiliará a ustedes con cinco mil ángeles que se distinguen, ellos y sus caballos, por una marca evidente.
"Certo, ciò vi è sufficiente! E c'è per voi un'altra buona notizia da parte di Allāh, se siete fermi nella lotta e temete Allāh, quando accorreranno i rinforzi dei vostri nemici per combattervi: Se ciò accadrà, il vostro Dio vi invierà cinquemila angeli contrassegnati (portano dei segni di riconoscimento), e i loro cavalli presenteranno segni evidenti".
Si, cela vous suffit bien. Vous avez aussi l’annonce d’une autre aide de la part d’Allah:
Si vous êtes patients dans le combat, craignez Allah et que vos ennemis reçoivent le renfort attendu très rapidement, Allah vous aidera avec cinq mille anges qui se distinguent, eux et leurs chevaux, par une marque évidente.
Chắc chắn, bấy nhiêu đó đủ hổ trợ cho các ngươi, ngoài ra các ngươi còn một tin vui khác về việc hổ trợ cho các ngươi từ Allah: Nếu các ngươi kiên nhẫn chiến đấu và biết kính sợ Allah thì cho dù kẻ thù có thêm quân viện trợ, lúc đó Thượng Đế các ngươi sẽ gởi thêm năm ngàn Thiên Thần cưỡi chiến mã hiển hiện ra công khai tiếp viện các ngươi.
Al-lah hizo de este auxilio y este refuerzo celestial una feliz noticia, destinada únicamente a reconfortar sus corazones. En realidad, la victoria no proviene de estas causas manifiestas, sino que proviene de Al-lah el Poderoso, al que nadie se Le opone, el sabio en Sus decretos y en Sus prescripciones.
Allah fit de cette aide et de ce renfort célestes une nouvelle réjouissante uniquement destinée à réconforter vos cœurs. En réalité, la victoire n’est pas due à ces causes apparentes, elle provient d’Allah le Puissant, à qui personne ne tient tête, le Sage dans Ses Décrets et Ses prescriptions.
E il sostegno da parte di Allāh e l'invio dei Suoi Angeli è certamente una buona notizia per voi: Essa rasserena i vostri cuori. Il vero sostegno non avviene solo attraverso i mezzi materiali, ma avviene per mezzo di Allāh il Potente, Colui che nessuno può vincere, il Saggio nell'Amministrare la Sua Legge.
Qua việc cho đoàn quân Thiên Thần gián trần hổ trợ các ngươi quả là nguồn tin vui cho các ngươi nhằm kiên định con tim của các ngươi. Mặc dù vậy, đây không phải là những nguyên tố quyết định chiến thắng, bởi quyền ban cho chiến thắng thật sự trong tay Allah Đấng Oai Nghiêm mà không gì chiến thắng được Ngài, Đấng Sáng Suốt trong tiền định và qui định của Ngài.
Hindi gumawa si Allāh ng tulong na ito at pag-ayudang ito sa pamamagitan ng mga anghel malibang bilang isang balitang nakatutuwa para sa inyo, na mapapanatag ang mga puso ninyo dahil dito. Kung hindi, tunay na ang pagwawagi, sa katotohanan, ay hindi mangyayari dahil sa payak na mga kadahilanang hayag na ito. Ang pagwawagi lamang, sa totoo, ay mula sa ganang kay Allāh, ang Makapangyarihan na walang nakikipanaig sa Kanya na isa man, ang Marunong sa pagtatakda Niya at pagbabatas Niya,
Allah je ovo pojačanje sastavljeno od meleka učinio radosnom viješću za vas, kako bi vam se srca smirila, premda istinska pobjeda ne biva samo tim vanjskim uzrocima, već istinska pobjeda dolazi od Silnog Allaha, Koga niko ne može nadvladati, Koji je mudar u Svom određivanju i propisivanju.
Allah did not tell you of this reinforcement with angels, except as news to please and reassure your hearts. For in fact, victory does not just come through material means, but comes only from Allah the Mighty, Who no one has any authority over, Wise in His decree and sacred laws.
Allah said "Allah made it not but as a message of good news for you and as an assurance to your hearts". This Ayah means, "Allah sent down angels and told you about their descent to encourage you and to comfort and reassure your hearts. You should know that victory only comes from Allah and that if He willed, He would have defeated your enemy without you having to fight them." For instance, Allah said after commanding the believers to fight,
ذلِكَ وَلَوْ يَشَآء اللَّهُ لاَنْتَصَرَ مِنْهُمْ وَلَـكِن لّيَبْلُوَ بَعْضَكُمْ بِبَعْضٍ وَالَّذِينَ قُتِلُواْ فِى سَبِيلِ اللَّهِ فَلَن يُضِلَّ أَعْمَـلَهُمْ سَيَهْدِيهِمْ وَيُصْلِحُ بَالَهُمْ وَيُدْخِلُهُمُ الْجَنَّةَ عَرَّفَهَا لَهُمْ
(But if it had been Allah's will, He Himself could certainly have punished them (without you). But (He lets you fight) in order to test some of you with others. But those who are killed in the way of Allah, He will never let their deeds be lost. He will guide them and set right their state. And admit them to Paradise which He has made known to them) 47:4-6.
This is why Allah said here,
وَمَا جَعَلَهُ اللَّهُ إِلاَّ بُشْرَى لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُمْ بِهِ وَمَا النَّصْرُ إِلاَّ مِنْ عِندِ اللَّهِ الْعَزِيزِ الْحَكِيمِ
(Allah made it not but as a message of good news for you and as an assurance to your hearts. And there is no victory except from Allah, the All-Mighty, the All-Wise) 3:126.
This Ayah means, "Allah is the Almighty Whose power can never be undermined, and He has the perfect wisdom in His decrees and in all His decisions." Allah said,
لِيَقْطَعَ طَرَفاً مِّنَ الَّذِينَ كَفَرُواْ
(That He might cut off a part of those who disbelieve,) 3:127 meaning, out of His wisdom, He commands you to perform Jihad and to fight.
Allah then mentions the various consequences of performing Jihad against the disbelievers. For instance, Allah said,
لِيَقْطَعَ طَرَفاً
(That He might cut off a part...) meaning, to cause a part of a nation to perish,
مِّنَ الَّذِينَ كَفَرُواْ أَوْ يَكْبِتَهُمْ
(of those who disbelieve, or expose them to infamy,) by disgracing them and forcing them to return with only their rage, having failed in their aim to harm you. This is why Allah said next,
أَوْ يَكْبِتَهُمْ فَيَنقَلِبُواْ
(or expose them to infamy, so that they retire) to go back to their land,
خَآئِبِينَ
(frustrated) without achieving their aims.
Allah then mentions a statement that testifies that the decision in this life and the Hereafter is for Him Alone without partners. (3:127)
لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ
(Not for you is the decision) 3:128
meaning, "The matter is all in My Hand." Allah also said,
فَإِنَّمَا عَلَيْكَ الْبَلَـغُ وَعَلَيْنَا الْحِسَابُ
(your duty is only to convey (the Message) and on Us is the reckoning.) 13:40, and,
لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ
(Not upon you is their guidance, but Allah guides whom He wills.) 2:272, and,
إِنَّكَ لاَ تَهْدِى مَنْ أَحْبَبْتَ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ
(Verily, you guide not whom you like, but Allah guides whom He wills) 28: 56.
Muhammad bin Ishaq said that Allah's statement,
لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ
(3:128... Not for you is the decision;), means, "No part of the decision regarding My servants is yours, except what I command you." Allah then mentions the rest of the consequences of Jihad,
أَوْ يَتُوبَ عَلَيْهِمْ
(whether He pardons them) concerning the acts of disbelief that they commit, thus delivering them from misguidance to the guidance.
أَوْ يُعَذِّبَهُمْ
(or punishes them;) in this life and the Hereafter because of their disbelief and errors,
فَإِنَّهُمْ ظَـلِمُونَ
(verily, they are the wrongdoers), and thus, they deserve such a fate.(3:128 end)
Al-Bukhari recorded that, Salim bin `Abdullah said that his father said that he heard the Messenger of Allah ﷺ saying -- when he raised his head from bowing in the second unit of the Fajr prayer -- "O Allah! Curse so-and-so," after saying; Sami` Allahu Liman Hamidah, Rabbana wa lakal-Hamd. Thereafter, Allah revealed this Ayah,
لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ
(Not for you is the decision;) This was also recorded by An-Nasa'i. Imam Ahmad recorded that Salim bin `Abdullah said that his father said that he heard the Messenger of Allah ﷺ saying,
«اللَّهُمَّ الْعَنْ فُلَانًا، اللَّهُمَّ الْعَنِ الْحَارِثَ بْنَ هِشَامٍ، اللَّهُمَّ الْعَنْ سُهَيْلَ بْنَ عَمْرٍو، اللَّهُمَّ الْعَنْ صَفْوَانَ بْنَ أُمَيَّة»
(O Allah! Curse so-and-so. O Allah! Curse Al-Harith bin Hisham. O Allah! Curse Suhayl bin `Amr. O Allah! Curse Safwan bin Umayyah.)
Thereafter, this Ayah was revealed;
لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَـلِمُونَ
(Not for you is the decision; whether He turns in mercy to (pardon) them or punishes them; verily, they are the wrongdoers) 3:128.
All these persons were pardoned (after they embraced Islam later on).
Al-Bukhari recorded that Abu Hurayrah said that when Allah's Messenger ﷺ would supplicate against or for someone, he would do so when he was finished bowing and saying; Sami` Allahu Liman Hamidah, Rabbana wa lakal-Hamd. He would then say, (the Qunut)
«اللَّهُمَّ أَنْجِ الْوَلِيدَ بْنَ الْوَلِيدِ، وَسَلَمَةَ بْنَ هِشَامٍ وَعَيَّاشَ بْنَ أَبِي رَبِيعَةَ، وَالْمُسْتَضْعَفِينَ مِنَ الْمُؤْمِنِينَ، اللَّهُمَّ اشْدُدْ وَطْأَتَكَ عَلى مُضَرَ، وَاجْعَلْهَا عَلَيْهِمْ سِنِينَ كَسِنِي يُوسُف»
(O Allah! Save Al-Walid bin Al-Walid, Salamah bin Hisham, `Ayyash bin Abi Rabi`ah and the weak and the helpless people among the faithful believers. O Allah! Be hard on the tribe of Mudar and let them suffer from years of famine like that of the time of Yusuf. )
He would say this supplication aloud. He sometimes would supplicate during the Dawn prayer, "O Allah! Curse so-and-so (persons)," mentioning some Arab tribes. Thereafter, Allah revealed,
لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ
(Not for you is the decision.)
Al-Bukhari recorded that Hamid and Thabit said that, Anas bin Malik said that the Prophet was injured during the battle of Uhud and said,
«كَيْفَ يُفْلِحُ قَوْمٌ شَجُّوا نَبِيَّهُمْ؟»
(How can a people achieve success after having injured their Prophet)
Thereafter,
لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ
(Not for you is the decision,) was revealed.
Imam Ahmad recorded that Anas said that, the Prophet's front tooth was broken during the battle of Uhud and he also sustained injuries on his forehead until blood dripped on his face. The Prophet said,
«كَيْفَ يُفْلِحُ قَوْمٌ فَعَلُوا هذَا بِنَبِيِّهِمْ، وَهُوَ يَدْعُوهُمْ إِلى رَبِّهِمْ عَزَّ وَجَلَّ؟»
(How can a people achieve success after having done this to their Prophet who is calling them to their Lord, the Exalted and Most Honored) Allah revealed,
لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَـلِمُونَ
(Not for you is the decision; whether He turns in mercy to (pardons) them or punishes them; verily, they are the wrongdoers.) Muslim also collected this Hadith.
Allah then said,
وَللَّهِ مَا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ
(3:129... And to Allah belongs all that is in the heavens and all that is in the Earth.) 3:129, everything is indeed the property of Allah and all are servants in His Hand.
يَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ
(He forgives whom He wills, and punishes whom He wills.) for His is the decision and none can resist His decision. Allah is never asked about what He does, while they will be asked,
وَاللَّهُ غَفُورٌ رَّحِيمٌ
(and Allah is Oft-Forgiving, Most Merciful.)(3:129 end...)
Tidaklah Allah menjadikan pemberian bantuan dan pengiriman malaikat itu melainkan sebagai kabar gembira untuk menenangkan hati kalian. Jika tidak, sesungguhnya kemenangan itu sejatinya tidak bisa dicapai hanya dengan upaya-upaya lahiriah semacam itu. Tetapi, kemenangan itu sejatinya berasal dari sisi Allah Yang Mahaperkasa, yang tidak terkalahkan oleh siapa pun, lagi Mahabijaksana dalam menetapkan ketentuan dan syariat-Nya.
Allah bu yardımı ve meleklerin desteğini ancak size müjde olsun ve kalpleriniz bununla mutmain olsun diye yaptı. Şüphesiz ki gelecek olan yardım haktır. Yardım sadece bilinen sebepler ile elde edilmez. Ancak kimsenin galip gelemeyeceği Azîz olan Allah'ın katından gelen yardım haktır. Takdir ettiklerinde ve din olarak emrettiklerinde hikmet sahibidir.
Your victory in the Battle of Badr was because Allah willed that a group of the disbelievers be destroyed, and another be humiliated, frustrating them through defeat so that they withdrew.
Allah, Bedir gazvesinde sizin için gerçekleşen bu yardımla, kâfirlerden bir topluluğu savaş ile helak etmek, diğerini de rezil etmek istedi. Böylece onlar hezimete uğrayıp, öfkeye kapılırlar da, zelil ve başarısız olarak geri dönerler.
Kemenangan yang kalian capai dalam perang Badar itu hendak dijadikan oleh Allah sebagai sarana untuk membinasakan sebagian orang kafir dengan cara membunuh mereka, dan menghinakan sebagian lainnya serta membuat mereka kecewa dengan kekalahan mereka sehingga mereka kembali dengan membawa kegagalan dan kehinaan.
Tramite questa vittoria della battaglia di Badr, Allāh ha voluto distruggere una fazione dei miscredenti con la morte, ed umiliarne un'altra, causando in loro rabbia per la sconfitta, e torneranno sconfitti e umiliati.
A travers cette victoire qui fut la vôtre à la Bataille de Badr, Allah voulut exterminer une fraction de mécréants, en humilier une autre et la faire enrager par sa défaite afin que vos ennemis s’en retournent défaits et humiliés.
Por medio de esta victoria en la batalla de Báder, Al-lah quiso derrotar a una facción de los incrédulos, humillar a otra facción por la derrota, para que regresaran derrotados y humillados.
Qua chiến thắng ở trận Badr mà Allah ban cho các ngươi, Ngài muốn dùng nó tiêu diệt một nhóm người Kafir bằng cái chết và hạ nhục một nhóm khác để họ trở về nếm được cảm giác thất bại tồi tệ.
Ang pagwawaging ito na naisakatuparan para sa inyo sa paglusob sa Badr ay ninais ni Allāh sa pamamagitan nito na lumipol Siya ng isang pangkat mula sa mga tumangging sumampalataya sa pamamagitan ng pagpatay, manghiya Siya ng isa pang pangkat, at magpangitngit Siya sa kanila dahil sa pagkatalo nila para bumalik sila sa kabiguan at kahamakan.
Ovom pobjedom koju ste dobili u bici na Bedru Allah je htio da jedan dio nevjernika uništi, a drugi dio ponizi pa da se vrate osramoćen, poraženi i poniženi.
Khi Thiên Sứ cầu xin Allah tiêu diệt các tên đầu sỏ đa thần sau khi bị thất bại tại Uhud, Allah phán bảo: Ngươi không có quyền hạn gì việc xử lý họ, mọi quyền hạn thuộc về Allah, Ngươi hãy kiên nhẫn đến khi Allah phân xử giửa các ngươi hoặc khiến họ biết sám hối mà gia nhập Islam hoặc họ sẽ tiếp tục sống trong vô đức tin đến chết, lúc đó họ là đám người sai quấy đáng bị trừng phạt.
Pošto je Allahov Poslanik molio Allaha da uništi glavešine mnogobožaca, nakon onoga što su uradili na Uhudu, Allah mu je rekao: "Od tebe ništa ne zavisi već je sve u Allahovim rukama. Strpi se dok Allah ne presudi među vama; ili će se pokajati i primiti islam ili će ustrajati na svom nevjerstvu pa će ih kazniti, i tada bi bili nepravednici koji zaslužuju kaznu."
After the believers had been afflicted in the Battle of Uhud, the Prophet (peace be upon him) prayed to Allah to destroy the idolaters and some of their leaders. Yet Allah told him that the matter of destruction and punishment lies only with Him alone and that the Prophet has no decision in it. So, be patient until Allah decides between you: either allowing them to repent to Him, asking for forgiveness, so that they are saved; or permitting them to continue in their disbelief, so that they are punished. Those continuing in disbelief are wrongdoers and deserve a punishment.
Allah’ın resulü Uhud savaşında müşriklerlerin ileri gelenlerinden bazı kimselerin yapmış oldukları şeylerden ötürü onların helak olmaları için beddua etmişti. Yüce Allah ise: "Bu işte senin yapacağın bir şey yoktur." diyerek uyarmıştı. Bilakis bu iş Allah'a aittir. Allah aranızda hükmedene kadar ya da onları tövbe etmeye muvaffak kılıp Müslüman olana ve yahut da küfürleri üzerine devam edip onlara azap edene kadar sabret. Şüphesiz ki, onlar azabı hak eden zalim kimselerdir.
"Tak ada sedikit pun campur tanganmu dalam urusan mereka itu atau Allah menerima taubat mereka, atau mengazab mereka, karena sesungguhnya mereka itu adalah orang-orang yang zhalim." (Ali Imran: 128).
(128) Ketika Nabi ﷺ tertimpa musibah pada perang Uhud hingga gigi depan beliau patah, kepala beliau terluka, beliau ber-sabda,
كَيْفَ يُفْلِحُ قَوْمٌ شَجُّوْا نَبِيَّهُمْ وَكَسَرُوْا رَبَاعِيَتَهُ.
"Bagaimana (mungkin) akan beruntung suatu kaum yang telah melukai wajah Nabi mereka dan memecahkan giginya."[6]
Maka Allah menurunkan ayat di atas, dan menjelaskan bahwa segala urusan itu milik Allah dan bahwa Rasulullah ﷺ tidak memiliki wewenang sedikit pun, karena beliau hanyalah seorang hamba dari hamba-hamba Allah, sedang mereka semuanya ada di bawah penghambaan kepada Rabb, mereka itu adalah yang diatur, bukan yang mengatur. Dan mereka yang telah engkau doakan ke-burukan wahai Rasul, atau yang telah engkau mustahilkan men-dapatkan petunjuk dan keberuntungan, bila Allah menghendaki, niscaya Dia mengampuni mereka, dan memberi mereka taufik masuk ke dalam Islam, dan itu telah dilakukan olehNya, karena mayoritas dari orang-orang tersebut telah diberi hidayah oleh Allah sehingga mereka masuk Islam. Dan bila Allah kehendaki, Dia pun akan menyiksa mereka karena mereka adalah orang-orang yang zhalim yang berhak mendapatkan hukuman dan siksa dari Allah.
Tatkala Rasulullah mendoakan agar para pemimpin orang-orang musyrik binasa setelah apa yang mereka lakukan dalam perang Uhud, Allah berfirman kepadanya, “Engkau tidak berhak mengatur urusan mereka karena itu adalah urusan Allah. Oleh sebab itu, bersabarlah sampai Allah memberikan keputusan di antara kalian, atau membimbing mereka untuk bertobat dan memeluk agama Islam, atau mereka terus mempertahankan kekafiran sehingga Allah menimpakan azab kepada mereka karena mereka adalah orang-orang zalim yang pantas mendapatkan azab.”
Noong dumalangin ang Sugo laban sa mga pinuno ng mga tagapagtambal ng kapahamakan matapos ng naganap sa kanila sa Uḥud ay nagsabi si Allāh sa kanya: "Walang ukol sa iyo mula sa pagpapasya nila na anuman." Bagkus ang usapin ay ukol kay Allāh, kaya magtiis ka hanggang sa humatol si Allāh sa pagitan ninyo o magtuon Siya sa kanila sa pagbabalik-loob para yumakap sila sa Islām, o magpatuloy sila sa kawalang-pananampalataya nila kaya pagdurusahin Niya sila sapagkat tunay na sila ay mga tagalabag sa katarungan, na mga karapat-dapat sa pagdurusa.
128- O işten sana hiçbir şey düşmez. (Allah) ya tevbelerini kabul eder veya zalim olduklarından dolayı onlara azap eder.
128. Uhud günü Peygamber sallallahu aleyhi ve sellem’in dişi kırılıp başı yarıldığında:“Peygamberlerinin başını yarıp dişini kıran bir kavim nasıl iflah olur?” demişti. Bunun üzerine Allah bu âyet-i kerimeyi indirdi ve emrin tümüyle Allah’a ait olduğunu, Rasûlullah sallallahu aleyhi ve sellem’ın ise emirden hiçbir şeye sahip olmadığını açıkladı. Çünkü o da Allah’ın kullarından bir kuldur. Hepsi Rablerinin kulluğu altındadır ve onların işleri Allah tarafından idare edilir. Onlar ise herhangi bir şeyi idare edip düzene koyamazlar. Senin -ey Peygamber- kendilerine beddua ettiğin yahut kurtuluş ve hidâyetlerini uzak bir ihtimal olarak gördüğün bu kimselerin tevbelerini Yüce Allah dilerse kabul eder ve İslâm’a girmek hususunda onlara tevfikini nasip eder. Nitekim öyle de olmuştur. Onların büyük bir çoğunluğuna Yüce Allah hidâyet vermiş ve İslâm’a girmişlerdir. Ya da Allah dilerse bunlara azap eder; çünkü onlar zalim kimselerdir ve o nedenle de Yüce Allah’ın ceza ve azabını hak etmiş kimselerdir.
Lorsque le Messager demanda à Allah d’anéantir les chefs mécréants après ce qu’ils lui avaient fait subir à `Uħud, Allah lui dit: Tu n’as aucune part dans ce que décide Allah à leur sujet. C’est Allah qui décide. Patiente donc jusqu’à ce qu’Il juge entre vous. Soit Il leur facilitera de se repentir et de se convertir, soit ils persisteront dans leur mécréance et Il les châtiera puisqu’ils auront été des injustes qui méritent le châtiment.
Quando il Messaggero invocò una maledizione contro i capi dei politeisti, augurando loro la distruzione dopo ciò che commisero nella battaglia di Uħud, Allāh gli disse: "Non ti curare di loro, poiché tutto dipende da Allāh: pazienta finché Allāh non giudicherà riguardo la vostra contesa, o li porterà al pentimento rendendoli musulmani, o se persevereranno nella loro miscredenza, li punirà poiché sono ingiusti e meritevoli di punizione".
Cuando el Mensajero pidió a Al-lah que aniquilara a los líderes incrédulos luego de lo que les habían hecho sufrir en Uhud, Al-lah le dijo: No es de tu incumbencia lo que Al-lah decida al respecto. Es Al-lah Quien decide. Ten paciencia entonces hasta que Él juzgue entre ustedes. Puede ser que Él les facilite el arrepentimiento y la conversión, o que ellos persistan en su incredulidad y Él los castigue, ya que habrán sido injustos que merecen el castigo.
A Allah appartient la création et la gestion de ce que contiennent les Cieux et la Terre. Il pardonne à qui Il veut parmi Ses serviteurs par Sa miséricorde et châtie qui Il veut par Sa justice. Allah est Pardonneur avec ceux qui se repentent parmi Ses serviteurs et se montre miséricordieux avec eux.
E ad Allāh appartengono il creato ed il Regno dei Cieli e della Terra: Perdona chi vuole dei Suoi sudditi con la Sua Misericordia, e punisce chi vuole con la Sua Giustizia, e Allāh è Perdonatore verso i Suoi sudditi pentiti, Misericordioso nei loro confronti.
"Kepunyaan Allah sesuatu yang ada di langit dan yang ada di bumi. Dia memberi ampun kepada siapa yang Dia kehendaki dan Dia menyiksa siapa yang Dia kehendaki, dan Allah Maha Pengampun lagi Maha Penyayang." (Ali Imran: 129).
(129) Allah تعالى mengabarkan bahwa Dia-lah yang mengatur segala alam yang di langit maupun di bumi. Dan bahwasanya Allah memberi taubat kepada siapa yang dikehendakiNya lalu mengampuninya, dan menghinakan siapa yang dikehendakiNya sehingga Dia menyiksanya.
﴾ وَٱللَّهُ غَفُورٞ رَّحِيمٞ ﴿ "Dan Allah Maha Pengampun lagi Maha Penya-yang." Maka di antara sifatNya yang pasti adalah kesempurnaan ampunan dan kasih sayang, dan adanya tuntutan dari kesempur-naan itu pada penciptaan dan pengaturan, maka Dia mengampuni orang-orang yang bertaubat dan memberikan kasih sayangNya kepada orang yang melaksanakan sebab-sebab yang mengharus-kannya mendapatkan kasih sayang, Allah berfirman,
﴾ وَأَطِيعُواْ ٱللَّهَ وَٱلرَّسُولَ لَعَلَّكُمۡ تُرۡحَمُونَ 132 ﴿
"Dan taatilah Allah dan Rasul, supaya kamu diberi rahmat." (Ali Imran: 132).[7]
F[8]
Segala puji bagi Allah, kami memujiNya dan memohon per-tolonganNya, kami meminta ampunanNya dan berlindung kepa-daNya dari kejahatan jiwa kami dan kejelekan amal kami. Barang-siapa yang diberi petunjuk oleh Allah, maka tidak ada seorang pun yang dapat menyesatkannya, dan barangsiapa yang disesatkan (oleh Allah), maka tidak ada seorang pun yang dapat memberinya petunjuk. Aku bersaksi bahwa tidak ada tuhan (yang berhak di-sembah) kecuali Allah semata, tidak ada sekutu bagiNya. Dan aku bersaksi bahwa Muhammad adalah hamba dan RasulNya. Allah تعالى berfirman,
Sa kay Allāh ang anumang nasa mga langit at ang anumang nasa lupa, sa paglikha at pangangasiwa. Nagpapatawad Siya sa mga pagkakasala para sa sinumang niloloob Niya kabilang sa mga lingkod Niya dahil sa awa Niya at nagpaparusa Siya sa sinumang niloloob Niya dahil sa katarungan Niya. Si Allāh ay Mapagpatawad sa sinumang nagbalik-loob kabilang sa mga lingkod Niya, Maawain sa kanila.
A Al-lah pertenecen la creación y la gestión de lo que contienen los cielos y la Tierra. Él perdona a quien Él quiere de Sus siervos con Su misericordia y castiga a quien Él quiere con Su justicia. Al-lah es absolvedor con aquellos de Sus siervos que se arrepienten, y se muestra misericordioso con ellos.
Và tất cả mọi thứ trong các tầng trời và đất là của Allah, bởi Ngài đã tạo hóa và quản lý, Ngài tha thứ tội lỗi cho ai Ngài muốn trong đám nô lệ của Ngài bằng lòng thương xót của Ngài, song Ngài muốn trừng phạt ai Ngài muốn bằng lẽ công bằng. Allah hằng tha thứ cho ai biết sám hối trong đám nô lệ của Ngài, Ngài nhân từ với họ.
Kepunyaan Allahlah apa yang ada di langit dan apa yang ada di bumi dalam hal penciptaan dan pengaturan. Dia mengampuni dosa-dosa orang yang dikehendaki-Nya dengan kasih sayang-Nya, dan menyiksa orang yang dikehendaki-Nya dengan keadilan-Nya, dan Allah Maha Pengampun bagi orang yang bertobat lagi Maha Penyayang kepada mereka.
129- Göklerde ve yerde ne varsa hepsi Allah’ındır. O, dilediğini bağışlar, dilediğine de azap eder. Allah çok bağışlayıcıdır, pek merhametlidir.
129. Yüce Allah göklerde ve yerde, yani bütün kâinatta yalnız kendisinin tasarruf sahibi olduğunu, dilediği kimselerin tevbesini kabul edip onu mağfiret ederek günahlarını bağışlayacağını, dilediği kimseyi de yardımsız bırakıp azaba düçar edeceğini haber vermektedir.“Allah çok bağışlayıcıdır, pek merhametlidir.” Mağfiret ve rahmetinin kemal derecesinde oluşu ve bunların gereklerinin yaratma ile emretmesinde mevcut oluşu O’nun zatının ayrılmaz sıfatlarındandır. O tevbe edenlere mağfiret eder. Rahmeti gerektirici sebepleri yerine getirenlere de merhamet eder. Nitekim O şöyle buyurmuştur:“Allah'a ve Rasul’e itaat edin ki rahmete nail olasınız.”(Âl-i İmran, 3/132)
***
Allah stvara sve što je na nebesima i na Zemlji, i upravlja time; oprašta grijehe kome On hoće iz Svoje milosti, a kažnjava koga On hoće shodno Svojoj apsolutnoj pravdi. Allah puno prašta onima koji se kaju i milostiv je prema njima.
Göklerde ve yerde ne varsa yaratma ve yönetmesi Allah'a aittir. Rahmeti ile dilediği kullarının günahlarını bağışlar. Adaleti ile dilediğine azap eder. Allah kullarından tövbe edenleri bağışlar ve onlara karşı merhametlidir.
Believers should never be upset at any lack of manpower or resources. When small in number, they should have the conviction that God will amply compensate for this by sending angels down to help them. When confronted with inadequate resources, they should trust God to create such situations as will compensate for this deficiency. Success depends more on patience and being God-fearing (taqwa) than on material resources. Those who fear and trust God can receive His divine succour in two ways: first, by His causing a section of the enemy to be brought to repentance and submission, thus reducing their number; and second, by His bringing about their outright defeat. The first kind of God’s succour comes by way of dawah work. God opens to the truth the hearts of those opponents, who have some receptivity in them, and thus they join the believers. In this way they weaken the enemy forces and strengthen the believers’ ranks. By the second method, God gives strength and courage to the believers and enables them to emerge victorious.
To Allah belongs all that is in the heavens and the earth, in its creation and arrangement. He forgives the disobedience of whomever He wills of His servants through His Mercy, and punishes whom He wills through His Justice. Allah is Forgiving and Merciful to those who repent to Him.
O you who have faith in Allah and follow His Prophet, stay away from usury: increasing and compounding the wealth that you lend to people as the people of the time of ignorance before Islam did; and be mindful of Allah: following what He instructs and staying away from what He has prohibited, so that you may reach the good you desire in this world and in the Afterlife.
"Hai orang-orang yang beriman, janganlah kamu memakan riba dengan berlipat ganda dan bertakwalah kamu kepada Allah supaya kamu mendapat keberuntungan. Dan peliharalah dirimu dari api neraka, yang disediakan untuk orang-orang yang kafir. Dan taatilah Allah dan Rasul, supaya kamu diberi rahmat. Dan bersegeralah kamu kepada ampunan dari Tuhanmu dan kepada surga yang luasnya seluas langit dan bumi yang disediakan untuk orang-orang yang bertakwa. (Yaitu) orang-orang yang menafkah-kan (hartanya), baik di waktu lapang maupun sempit, dan orang-orang yang menahan amarahnya dan memaafkan (kesalahan) orang. Allah menyukai orang-orang yang berbuat kebajikan. Dan (juga) orang-orang yang apabila mengerjakan perbuatan keji atau menganiaya diri sendiri, mereka ingat akan Allah, lalu memohon ampun untuk dosa-dosa mereka, dan siapa lagi yang dapat mengampuni dosa kecuali Allah? Dan mereka tidak meneruskan perbuatan kejinya itu, sedang mereka mengetahui. Mereka itu balasannya ialah ampunan dari Tuhan mereka dan surga yang di bawahnya mengalir sungai-sungai, sedang mereka kekal di dalam-nya; dan itulah sebaik-baik pahala orang-orang yang beramal." (Ali Imran: 130-136).
(130) Telah berlalu pada mukadimah tafsir ini bahwa se-orang hamba seyogyanya memperhatikan perintah dan larangan pada dirinya dan orang lain. Dan bahwasanya Allah تعالى apabila memerintahkan kepadanya suatu perintah, maka dia wajib pertama kali mengetahui batasannya dan apa yang diperintahkan tersebut agar dia mampu menaati hal tersebut, dan apabila dia telah menge-tahui hal itu, maka hendaklah berusaha dan memohon pertolongan kepada Allah untuk menaatinya pada dirinya maupun pada orang lain sesuai dengan kemampuannya dan kapasitasnya.
Demikian pula bila dia dilarang dari sesuatu, dia mengetahui batasannya dan hal-hal yang termasuk di dalamnya dan yang tidak termasuk, kemudian dia berusaha dan memohon pertolongan dari Rabbnya dalam meninggalkannya, dan bahwasanya hal ini wajib untuk diperhatikan dalam segala perintah Allah dan laranganNya.
Ayat-ayat yang mulia ini terkandung di dalamnya berbagai perintah dan perkara dari perkara-perkara kebaikan. Allah meme-rintahkan kepadanya dan menganjurkan untuk mengamalkannya, lalu Allah mengabarkan tentang balasan pelakunya, dan mengabar-kan larangan-larangan yang dianjurkan untuk ditinggalkan.
Barangkali hikmah -wallahu a'lam – dalam memasukkan ayat-ayat ini di sela-sela kisah perang Uhud adalah seperti yang telah dijelaskan bahwasanya Allah تعالى telah berjanji kepada hamba-hambaNya yang Mukmin yaitu apabila mereka bersabar dan ber-takwa niscaya Allah akan membela mereka dalam menghadapi musuh-musuh mereka dan menghinakan musuh untuk mereka, sebagaimana pada Firman Allah تعالى,
﴾ وَإِن تَصۡبِرُواْ وَتَتَّقُواْ لَا يَضُرُّكُمۡ كَيۡدُهُمۡ شَيۡـًٔاۗ ﴿
"Jika kamu bersabar dan bertakwa, niscaya tipu daya mereka sedikit pun tidak mendatangkan kemudaratan kepadamu." (Ali Imran: 120).
Kemudian Allah berfirman,
﴾ إِن تَصۡبِرُواْ وَتَتَّقُواْ وَيَأۡتُوكُم مِّن فَوۡرِهِمۡ هَٰذَا يُمۡدِدۡكُمۡ رَبُّكُم ﴿
"Jika kamu bersabar dan bertakwa, dan mereka datang menyerang kamu dengan seketika itu juga, niscaya Allah menolong kamu." (Ali Imran: 125).
Seakan-akan jiwa merindukan pengetahuan akan sifat-sifat ketakwaan yang akan mengakibatkan adanya pertolongan, keme-nangan, dan kebahagiaan, maka Allah menyebutkan dalam ayat-ayat ini sifat-sifat ketakwaan yang terpenting yang mana bila se-orang hamba menunaikannya, niscaya pelaksanaannya terhadap hal yang lain lebih utama dan lebih patut.
Dan dasar dari pernyataan yang telah kami katakan, adalah bahwa Allah telah menyebutkan lafazh takwa pada ayat-ayat ini sebanyak tiga kali, sekali berbentuk muthlaq yaitu FirmanNya, ﴾ أُعِدَّتۡ لِلۡمُتَّقِينَ ﴿ "Yang disediakan untuk orang-orang yang bertakwa", dan dua kali berbentuk muqayyad dalam FirmanNya, ﴾ وَٱتَّقُواْ ٱللَّهَ ﴿ "Bertak-walah kamu kepada Allah" dan, ﴾ وَٱتَّقُواْ ٱلنَّارَ ﴿ "Dan peliharalah dirimu dari api neraka."
Dan Firman Allah تعالى, ﴾ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ﴿ "Hai orang-orang yang beriman," setiap yang ada dalam al-Qur`an berupa Firman Allah تعالى, "Hai orang-orang yang beriman, lakukan ini atau tinggalkan-lah ini," menunjukkan bahwa keimanan itu adalah penyebab yang mendorong dan mengharuskan untuk menaati perintah atau men-jauhi larangan tersebut, karena keimanan itu adalah keyakinan yang total kepada perkara yang memang wajib untuk diyakini yang menuntut terwujudnya perbuatan anggota tubuh. Maka Allah melarang mereka dari memakan riba dengan berlipat-lipat ganda, di mana hal itu adalah perkara yang telah biasa dilakukan oleh orang-orang jahiliyah dan orang-orang yang tidak mempedu-likan perkara-perkara syariat, yaitu bila jatuh tempo hutang atas seorang yang sedang kesulitan sementara dia tidak memiliki apa-apa untuk menunaikannya, maka mereka berkata kepadanya, "Kamu harus menunaikan hutangmu atau kami menambah tempo pelunasan hutang itu dengan menambah bunga hutang dalam tanggunganmu." Maka orang fakir terpaksa harus membayar ke-pada pemilik hutang, dan konsisten terhadap hal itu demi meraih ketenangan hatinya yang bersifat sementara hingga bertambahlah hutang (yang harus dilunasinya) dengan berlipat-lipat ganda tanpa ada manfaat dan pemanfaatannya.
Maka dalam FirmanNya, ﴾ أَضۡعَٰفٗا مُّضَٰعَفَةٗۖ ﴿ "Dengan berlipat ganda," terdapat peringatan terhadap kekejian yang besar disebab-kan banyaknya dan peringatan terhadap hikmah di balik pengha-ramannya, dan bahwasanya hikmah di balik pengharaman riba adalah bahwa Allah melarang dari hal tersebut karena mengan-dung kezhaliman. Hal tersebut karena Allah mewajibkan untuk menangguhkan orang yang sedang dalam kondisi sulit dan mem-biarkan hutang itu (seperti semula) tanpa ada tambahan. Maka mengharuskan (pembayaran hutang) dengan yang lebih dari itu merupakan tindakan kezhaliman yang berlipat-lipat.
Oleh karena itu, wajiblah atas seorang Mukmin yang bertak-wa meninggalkan hal itu dan tidak mendekat kepadanya, karena meninggalkan hal tersebut termasuk konsekuensi ketakwaan, dan keberuntungan itu tergantung pada ketakwaan. Karena itu Allah berfirman, ﴾ وَٱتَّقُواْ ٱللَّهَ لَعَلَّكُمۡ تُفۡلِحُونَ ﴿ "Bertakwalah kamu kepada Allah supaya kamu mendapat keberuntungan."
(131) ﴾ وَٱتَّقُواْ ٱلنَّارَ ٱلَّتِيٓ أُعِدَّتۡ لِلۡكَٰفِرِينَ ﴿ "Dan peliharalah dirimu dari api neraka, yang disediakan untuk orang-orang yang kafir," dengan cara meninggalkan hal-hal yang menjerumuskan ke dalamnya, berupa kekufuran dan kemaksiatan dengan perbedaan tingkatannya, karena seluruh kemaksiatan, khususnya kemaksiatan yang besar, akan menyeret kepada kekufuran, bahkan ia merupakan sifat dari kekufuran yang telah Allah siapkan neraka bagi pelaku-pelakunya.
Maka meninggalkan kemaksiatan akan menyelamatkan dari api neraka dan menjaga diri dari kemurkaan Yang Mahakuasa. Sedang perbuatan-perbuatan baik dan ketaatan akan mendapatkan ridha Allah, masuk ke dalam surga dan memperoleh rahmat. Oleh karena itu, Allah berfirman;
(132) ﴾ وَأَطِيعُواْ ٱللَّهَ وَٱلرَّسُولَ ﴿ "Dan taatilah Allah dan Rasul" dengan melaksanakan perintah sebagai bentuk ketaatan dan menjauhi larangan, ﴾ لَعَلَّكُمۡ تُرۡحَمُونَ ﴿ "agar kalian mendapat rahmat." Taat ke-pada Allah dan RasulNya adalah termasuk sebab-sebab mendapat-kan rahmat, sebagaimana Allah تعالى berfirman,
﴾ وَرَحۡمَتِي وَسِعَتۡ كُلَّ شَيۡءٖۚ فَسَأَكۡتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤۡتُونَ ٱلزَّكَوٰةَ ﴿
"Dan rahmatKu meliputi segala sesuatu. Maka akan Aku tetapkan rahmatKu untuk orang-orang yang bertakwa dan yang menunaikan zakat." (Al-A'raf: 156).
(133) Kemudian Allah memerintahkan mereka untuk ber-segera menuju ampunanNya dan menggapai surgaNya yang luas-nya seluas langit dan bumi, lalu bagaimanakah dengan (kadar) panjangnya yang disiapkan bagi orang-orang yang bertakwa? Me-reka itu adalah penghuni-penghuninya dan perbuatan-perbuatan ketakwaanlah yang akan menyampaikan kepadanya.
(134) Kemudian Allah menjelaskan tentang sifat orang-orang yang bertakwa dan perbuatan-perbuatan mereka seraya berfirman, ﴾ ٱلَّذِينَ يُنفِقُونَ فِي ٱلسَّرَّآءِ وَٱلضَّرَّآءِ ﴿ "(Yaitu) orang-orang yang menaf-kahkan (hartanya), baik di waktu lapang maupun sempit," yaitu, pada saat kondisi mereka sedang sulit atau kondisi mereka sedang lapang. Bila mereka sedang lapang, maka mereka akan memper-banyak infak, dan bila mereka sedang kesulitan, maka mereka tidak menganggap remeh suatu kebaikan walaupun (hanya) sedikit (saja).
﴾ وَٱلۡكَٰظِمِينَ ٱلۡغَيۡظَ ﴿ "Dan orang-orang yang menahan amarahnya," yaitu, bila terjadi dari orang lain tindakan yang menyakitkan ter-hadapnya yang menimbulkan kemarahan yaitu hati yang penuh dengan kedongkolan yang akan menimbulkan balas dendam de-ngan perkataan maupun perbuatan. Mereka itu tidaklah bertindak menurut tabiat kemanusiaannya, akan tetapi mereka menahan apa yang ada dalam hati mereka disebabkan kemarahan, dan mengha-dapi orang yang berbuat jelek kepadanya itu dengan kesabaran.
﴾ وَٱلۡعَافِينَ عَنِ ٱلنَّاسِۗ ﴿ "Dan memaafkan (kesalahan) orang." Termasuk dalam tindakan memaafkan orang adalah memaafkan segala hal yang terjadi dari orang yang telah berbuat jelek kepada kita dengan perkataan maupun perbuatan. Memaafkan itu sangat lebih baik daripada (hanya) sekedar menahan amarah, karena memaafkan itu adalah tindakan meninggalkan balas dendam disertai dengan bentuk kelapangan dada terhadap orang yang berbuat jelek. Itu hanya dapat terjadi dari orang-orang yang menghiasi dirinya dengan akhlak yang terpuji dan jauh dari akhlak yang tercela, dan dari orang-orang yang bertransaksi dengan Allah dan memaafkan hamba-hamba Allah sebagai suatu kasih sayang terhadap mereka dan tindakan kebajikan kepada mereka, benci dari keburukan yang menimpa mereka agar Allah mengampuni dirinya sehingga dia mendapatkan pahala di sisi Allah yang Mahamulia, dan bukan dari hamba yang miskin, sebagaimana Allah تعالى berfirman,
﴾ فَمَنۡ عَفَا وَأَصۡلَحَ فَأَجۡرُهُۥ عَلَى ٱللَّهِۚ ﴿
"Maka barangsiapa memaafkan dan berbuat baik, maka pahalanya atas (tanggungan) Allah." (Asy-Syura: 40).
Kemudian Allah menyebutkan kondisi yang lebih umum daripada yang lainnya dan lebih baik, lebih tinggi dan lebih utama, yaitu berbuat kebajikan (al-Ihsan), Allah berfirman, ﴾ وَٱللَّهُ يُحِبُّ ٱلۡمُحۡسِنِينَ ﴿ "Allah menyukai orang-orang yang berbuat kebajikan." Kebajikan itu ada dua macam: Berbuat baik pada perkara ibadah kepada Sang Pencipta dan berbuat baik kepada para makhluk.
Dan Ihsan dalam perkara ibadah kepada Sang Pencipta telah ditafsirkan oleh Nabi ﷺ dengan sabdanya,
أَنْ تَعْبُدَ اللّٰهَ كَأَنَّكَ تَرَاهُ فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ.
"Engkau menyembah Allah seakan-akan engkau melihatNya, dan bila engkau tidak melihatNya, maka sesungguhnya Dia melihatmu."[9]
Adapun berbuat baik kepada para makhluk yaitu memberi-kan manfaat yang bersifat agama maupun duniawi kepada mereka dan menghindarkan mereka dari kemudaratan yang bersifat agama maupun duniawi, sehingga termasuk dalam kategori itu adalah memerintahkan mereka kepada yang ma'ruf dan melarang mereka dari yang mungkar, mengajarkan orang yang bodoh di antara mereka, menasihati masyarakat umum maupun khusus, berusaha dalam menyatukan kalimat mereka, menyalurkan segala macam sedekah, infak yang wajib maupun yang sunnah kepada mereka dengan berbagai perbedaan kondisi dan karakter mereka. Terma-suk juga dalam hal itu adalah mengerahkan kedermawanan hati, menolak keburukan dan bersabar atas gangguan, sebagaimana Allah menjelaskan tentang sifat orang-orang yang bertakwa dalam ayat ini.
Maka barangsiapa yang melaksanakan perkara-perkara ter-sebut, ia telah menegakkan hak-hak Allah dan hak-hak hambaNya. Kemudian Allah تعالى menyebutkan tentang alasan mereka kepada Tuhan mereka dari kejahatan dan dosa-dosa mereka, seraya ber-firman,
(135) ﴾ وَٱلَّذِينَ إِذَا فَعَلُواْ فَٰحِشَةً أَوۡ ظَلَمُوٓاْ أَنفُسَهُمۡ ﴿ "Dan (juga) orang-orang yang apabila mengerjakan perbuatan keji atau menganiaya diri sendiri," maksudnya, telah terjadi perbuatan-perbuatan buruk yang besar atau yang kecil yang dilakukan oleh mereka, lalu mereka segera bertaubat dan meminta ampunan, mereka mengingat Rabb mereka dan ancamanNya bagi orang-orang yang berbuat maksiat dan apa yang dijanjikan bagi orang-orang yang bertakwa. Maka mereka memohon ampunan padaNya atas dosa-dosa mereka itu, menutup aib-aib mereka, disertai dengan tindakan mereka meninggalkan-nya hingga akar-akarnya dan menyesalinya. Karena itulah Allah berfirman, ﴾ وَلَمۡ يُصِرُّواْ عَلَىٰ مَا فَعَلُواْ وَهُمۡ يَعۡلَمُونَ ﴿ "Dan mereka tidak menerus-kan perbuatan kejinya itu, sedang mereka mengetahui."
(136) ﴾ أُوْلَٰٓئِكَ ﴿ "Mereka itu." Yaitu, orang-orang yang bersifat dengan sifat-sifat tersebut, ﴾ جَزَآؤُهُم مَّغۡفِرَةٞ مِّن رَّبِّهِمۡۗ ﴿ "balasannya ialah am-punan dari Rabb mereka" yang menghapus dari mereka segala hal yang dikhawatirkan, ﴾ وَجَنَّٰتٞ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ ﴿ "dan surga-surga yang di bawahnya mengalir sungai-sungai", di dalamnya tersimpan kenik-matan yang abadi, kebahagiaan, kesenangan, kemuliaan, kebaikan, kemenangan, istana-istana, rumah-rumah yang indah lagi tinggi, pohon-pohon yang berbuah lagi ranum, sungai-sungai yang me-ngalir pada kediaman-kediaman yang baik tersebut.
﴾ خَٰلِدِينَ فِيهَاۚ ﴿ "Mereka kekal di dalamnya", mereka tidak akan keluar darinya dan tidak pula mencari penggantinya serta kenik-matan yang mereka rasakan di dalamnya tidak akan dirubah, ﴾ وَنِعۡمَ أَجۡرُ ٱلۡعَٰمِلِينَ ﴿ "dan itulah sebaik-baik pahala orang-orang yang beramal." Mereka beramal karena Allah (hanya) sedikit, namun diberikan ganjaran yang banyak. Di Shubuh hari, orang-orang yang der-mawan bertahmid kepada Allah (atas apa yang diberikan kepada mereka di malam hari). Dan pada Hari Pembalasan, seorang yang beramal akan mendapatkan ganjarannya secara penuh dan sem-purna.
Ayat-ayat yang mulia ini menjadi dalil-dalil bagi Ahlus Sunnah wal Jama'ah, bahwa "perbuatan itu" termasuk dalam iman, berbeda dengan golongan Murji`ah. Dan sisi penunjukan ayat tersebut hanya bisa sempurna (bila) disertai dengan penyebutan ayat 21 dalam Surat al-Hadid, partner ayat ini, yaitu FirmanNya,
﴾ سَابِقُوٓاْ إِلَىٰ مَغۡفِرَةٖ مِّن رَّبِّكُمۡ وَجَنَّةٍ عَرۡضُهَا كَعَرۡضِ ٱلسَّمَآءِ وَٱلۡأَرۡضِ أُعِدَّتۡ لِلَّذِينَ ءَامَنُواْ بِٱللَّهِ وَرُسُلِهِۦۚ ﴿
"Berlomba-lombalah kamu kepada (mendapatkan) ampunan dari Rabbmu dan (kepada) surga yang luasnya seluas langit dan bumi, yang Nya." (Al-Hadid: 21).
Dalam ayat ini tidak disebutkan kecuali kata iman kepada Allah dan kepada RasulNya sementara dalam ayat Ali Imran ini disebutkan, ﴾ أُعِدَّتۡ لِلۡمُتَّقِينَ ﴿ "Yang disediakan untuk orang-orang yang bertakwa." Kemudian Allah menjelaskan tentang sifat-sifat mereka dengan amalan-amalan yang bersifat badan maupun harta, se-hingga menunjukkan bahwa orang-orang yang bertakwa itu adalah, "orang-orang yang disifati dengan sifat-sifat tersebut," dan mereka itulah orang-orang yang beriman.
O voi credenti e seguaci del Suo Profeta, evitate di accettare i proventi dell'usura, moltiplicatisi a partire dal capitale che avete dato in prestito, come era abitudine ai tempi dell'ignoranza, e temete Allāh obbedendo ai Suoi ordini e rispettando i Suoi divieti, al fine di ottenere il bene che desiderate, in questa vita e nell'Aldilàوالآخرة.
Ô vous qui croyez en Allah et suivez Son Messager, abstenez-vous de prendre des intérêts usuriers en sus des capitaux que vous prêtez, à l’image de ce que font les gens de la jâhiliyyah. Craignez Allah en vous conformant à Ses commandements et en délaissant ce qu’Il a interdit, puissiez-vous ainsi obtenir ce que vous désirez de bien ici-bas et dans l’au-delà.
Ustedes que creen en Al-lah y siguen a Su Mensajero, absténganse de tomar intereses sobre los capitales que prestan. Teman a Al-lah acatando Sus mandatos y respetando lo que Él ha prohibido, y podrán obtener así lo que desean de bueno en este mundo y en el Más Allá.
Wahai orang-orang yang beriman kepada Allah dan mengikuti Rasul-Nya! Hindarilah mengambil riba sebagai tambahan yang berlipat ganda atas modal yang kalian pinjamkan, seperti yang dilakukan oleh orang-orang jahiliah. Bertakwalah kalian kepada Allah dengan cara menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya, agar kalian mendapatkan kebaikan dunia dan akhirat yang kalian inginkan.
O mga sumampalataya kay Allāh at sumunod sa Sugo Niya, umiwas kayo sa pagkuha ng patubo bilang karagdagang pinag-ibayo sa mga puhunan ninyo na ipinautang ninyo gaya ng ginagawa ng mga tao ng Panahon ng Kamangmangan. Mangilag kayong magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya, nang sa gayon kayo ay magtatamo ng hinihiling ninyong kabutihan sa Mundo at Kabilang-buhay.
130- Ey iman edenler! Faizi kat kat fazlası ile yemeyin. Allah’tan sakının ki kurtulasınız.
131- Kâfirler için hazırlanmış olan ateşten de sakının.
132- Allah’a ve Rasul’e itaat edin ki rahmete nail olasınız.
133- Rabbinizden bir mağfiret ve takvâ sahipleri için hazırlanmış eni göklerle yer (kadar) olan cennete koşun.
134- O (takva sahipleri) bollukta ve darlıkta infak eden, öfkelerini yutan ve insanları affeden kimselerdir. Allah iyilik edenleri sever.
135- Onlar çirkin bir günah işledikleri yahut nefislerine zulmettikleri vakit Allah’ı hatırlayarak hemen günahları için bağışlanma dilerler. Zaten günahları Allah’tan başka kim bağışlar ki? Bir de işledikleri (günah) üzerinde bile bile ısrar etmezler.
136- İşte bunların mükâfatı Rablerinden bir mağfiret ve altlarından ırmaklar akan cennetlerdir ki orada ebediyyen kalacaklardır. Amel işleyenlerin mükâfatı ne güzeldir!
130-132. Bu tefsirin mukaddimesinde şu açıklamayı yapmıştık: Kulun gerek kendisi hakkındaki gerekse de başkaları hakkındaki emir ve yasaklara riâyet etmesi gerekir. Şanı Yüce Allah ona herhangi bir emir verecek olursa, öncelikle bu emrin sınırlarını ve kendisine emrolunan şeyin ne olduğunu bilmesi gerekir ki bu sayede o emri yerine getirme imkânını bulabilsin. Bunu öğrendikten sonra da gerek kendisi gerek başkaları hakkındaki bu emri -güç ve imkânları çerçevesinde- yerine getirebilmek için de Allah’tan yardım ister. Aynı şekilde Yüce Allah bir hususu yasaklayacak olursa, kulun o yasağın sınırlarını, onun kapsamına neyin girdiğini, neyin girmediğini de öğrenmesi gerekir. Bundan sonra da o yasağı terk etmekte Rabbinden yardım dileyerek bütün gayretini ortaya koyar. Bu ilkelere ilâhi bütün emir ve yasaklarda riâyet etmek gerekir.
İşte buradaki âyet-i kerimeler bir takım emirleri ve hayırlı bir takım hasletleri içermektedir ki Allah onları yapmayı emretmiş ve onlara teşvik etmiştir. Bunları yerine getirenlerin mükâfaatlarını da haber vermiştir. Yine bu âyet-i kerimeler bir takım yasaklar da ihtiva etmektedir ki Allah bu yasakları terk etmeye teşvikte bulunmaktadır.
Doğrusunu en iyi Allah bilir ama bu âyet-i kerimelerin Uhud kıssasından söz eden buyruklar arasında yer almasının hikmeti şu olabilir: Yüce Allah daha önce mü’min kullarına sabredip takvâ sahibi oldukları takdirde düşmanlarına karşı yardımcı olacağını, onları zafere götüreceğini, buna karşılık düşmanlarının da onlara karşı yenik düşmelerini sağlayacağını vaadetmişti. Meselâ şu ayetlerde olduğu gibi:“Eğer sabreder ve sakınırsanız onların hilelerinin size zararı olmaz.”(Âl-i İmran, 3/120); “Siz sabreder ve sakınırsanız, onlar hemen şimdi üzerinize gelseler bile Rabbiniz işaretlenmiş beş bin melekle size yardım edecektir.”(Âl-i İmran, 3/125) İşte sanki nefisler, kendisi sebebi ile zaferin, kurtuluşun ve mutluluğun elde edileceği takvânın özelliklerinin neler olduğunu bilmek istemiş gibi bu âyet-i kerimelerde takvânın en önemli özellikleri söz konusu edilmektedir ki kul bunları yerine getirecek olursa diğerlerini de ifa edip yerine getirmesi öncelikle söz konusu olur. Şanı Yüce Allah’ın bu âyet-i kerimelerde “takvâ” lafzını bir seferinde mutlak olarak: “Takvâ sahipleri için hazırlanmış”(133. âyet) şeklinde; iki seferinde de: “Allah’tan sakının (takvalı olun)”(130. âyet) ve “ateşten de sakının”(131. âyet) şeklinde kayıtlı olarak gelmesi de bu söylediklerimize delildir.
Yüce Allah’ın:“Ey iman edenler” buyruğu ile ilgili olarak şunları belirtelim: Kur’ân-ı Kerîm’de yer alan:“Ey iman edenler” şeklindeki buyruklarından sonra “şunu yapın” yahut “şunu terk edin” ifadesinin gelmesi, bu emri itaatle yerine getirmeyi ve bu yasaktan uzak durmayı gerektiren sebebin, iman olduğuna delil teşkil etmektedir. Çünkü iman, tasdik edilmesi gereken şeyleri tam anlamı ile tasdik etmek demektir ki bu tasdik, azaların amellerini de beraberinde getirir.
İşte burada da Yüce Allah faizi kat kat yemelerini yasaklamaktadır. Bu, cahiliye dönemi insanları ile şer’î emirlere aldırmayanların alışageldikleri faiz şeklidir. Ödeme zorluğu çeken kimsenin, borcunu ödemesi gereken vade gelip de ondan herhangi bir şey alamayacak olurlarsa borçluya: Ya borcunu ödersin, ya da vadeyi uzatırız ama buna karşılık borcun da artar, derlerdi. Bu durumda fakir kimse de bu şartı kabul etmek zorunda kalır ve böylelikle alacaklısının yakasını bırakmasını sağlamak ve bir süre de olsa rahata ermek için bu isteğe boyun eğerdi. Bu suretle zimmetinde bulunan borç da herhangi bir fayda sağlamaksızın kat kat artar dururdu.
Yüce Allah’ın:“kat kat fazlası ile” buyruğu, faizin bu şekilde çok artırılmasının son derece çirkin bir şey olduğuna ve haram kılınışının hikmetine dikkat çekmektedir. Zira faizin haram kılınış hikmeti şudur: Yüce Allah faizin yapısındaki zulüm ve haksızlık dolayısıyla onu men etmiştir. Çünkü Yüce Allah ödeme zorluğu çeken borçluya mühlet vermeyi ve zimmetindeki borcun da herhangi bir artış söz konusu olmaksızın olduğu gibi kalmasını emretmiştir. Borçluyu asıl borcundan fazlasını ödemek zorunda bırakmak, ona kat kat yapılan bir zulümdür. O bakımdan takvâ sahibi olan mü’minin faizi terk etmesi ve ona hiçbir şekilde yaklaşmaması gerekir. Çünkü faizi terk etmek, takvâ sahibi olmanın gereklerindendir. Kurtuluş da takvâlı olmaya bağlıdır. Bundan dolayıdır ki Yüce Allah şöyle buyurmaktadır:“Allah’tan sakının (takvalı olun) ki kurtulasınız. Kâfirler için hazırlanmış olan ateşten de sakının.”
Ateşten sakınmak da ateşe girmeyi gerektiren küfür ve değişik dereceleri ile günahları terk etmekle mümkün olur. Çünkü bütün günahlar, özellikle de büyük olanları kişiyi küfre doğru çeker. Hatta günahlar, Yüce Allah’ın, kâfirler için hazırlamış olduğu cehenneme götüren küfrün şubeleri arasında yer alırlar. Buna göre günahı gerektiren fiillerin terk edilmesi ateşten kurtarır ve mutlak egemen Allah’ın gazabından korur. Hayır ve itaat fiillerini işlemek ise Rahman olan Allah’ın rızasını, cennetlere girmeyi ve rahmetin hasıl olmasını beraberinde getirir. İşte bundan dolayı Yüce Allah:“Allah’a ve peygambere” emirleri yerine getirerek ve yasaklardan da sakınarak “itaat edin ki rahmete nail olasınız” buyurmaktadır. Allah’a ve Rasûlüne itaat, rahmetin elde edilmesinin sebepleri arasındadır. Nitekim Yüce Allah bir başka yerde şöyle buyurmaktadır:“Rahmetim ise her şeyi kuşatmıştır. Ben onu sakınanlara (takva sahiplerine), zekâtı verenlere bir de âyetlerimize iman edenlere yazacağım.”(el-Araf, 7/156-157)
133. Daha sonra Yüce Allah mağfiretine ve cennetini elde etmeye koşuşmalarını emretmektedir. O cennet ki eni göklerle yer kadardır, peki ya uzunluğu ne kadardır? Allah bu cenneti takvâ sahipleri için hazırlamıştır. Bu cennete girecek olanlar onlardır. Takvânın gereği olan ameller ise cennete ulaştıran amellerdir.
134. Daha sonra Yüce Allah takvâ sahiplerini ve onların amellerini şöyle anlatmaktadır:“O (takva sahipleri) bolluk ve darlıkta infak eden”eğer bolluk içerisinde olurlarsa çokça infak ederler, eğer darlık içinde olurlarsa az dahi olsa yapılan hiçbir iyiliği küçümsemezler ve infaktan uzak durmazlar.“Öfkelerini yutan”yani başkalarından öfkelenmelerini -ki öfke kalbin, söz veya fiil ile intikam almayı gerektiren kin ve hiddet ile dolması demektir- gerektirecek bir eziyet görürlerse işte o vakit bunlar beşeri tabiatlarının gereğini yerine getirmezler, aksine kalpte bulunan öfkeyi bastırırlar ve kendilerine kötülük yapana benzeri bir kötülükle karşılık vermeyip sabrederler.“ve insanları affeden kimselerdir” İnsanları affetmenin kapsamına söz veya fiil ile yapılan her türlü kötülüğü affetmek girmektedir. Affetmek öfkeyi yutmaktan daha ileri bir derecedir. Çünkü affetmek, kötülük yapanı cezalandırmayı terk etmenin yanı sıra onu müsamaha ile karşılamak demektir. Bu ise ancak güzel ahlak ile bezenen ve kötü huylardan uzak kalan, Allah ile kârlı bir alışverişe girmiş kimselerin yapabileceği bir iştir. İşte bunlar Allah’ın kullarını, onlara merhamet etme ve iyilikte bulunma arzusu ile affeder ve onlara kötülüğün ulaşmasını istemezler. Bunu yapanlar, Allah kendilerini affetsin ve mükâfatlarını Kerim olan Rabbleri versin diye yaparlar. İmkânları sınırlı ve muhtaç kulundan bir şey bekledikleri için değil. Nitekim Yüce Allah şöyle buyurmaktadır:“Kim affedip düzeltirse artık onun mükâfaatını vermek Allah’a aittir.”(eş-Şura, 42/40)
Daha sonra Yüce Allah diğerlerinden daha kapsamlı, daha güzel, daha üstün ve daha değerli bir hal olan “ihsan” halini söz konusu ederek: “Allah iyilik edenleri sever” buyurmaktadır. İyilik etmek (ihsan) iki türlüdür: Yaratıcıya ibadette ihsan ve yaratılmışlara ihsan. Yaratıcıya ibadette ihsanı Peygamber sallallahu aleyhi ve sellem:“Allah’ı görüyormuşçasına O’na ibadet etmendir. Her ne kadar sen O’nu görmüyor isen de O seni görmektedir.” diye açıklamıştır.
Yaratılmışlara ihsan (iyilik) ise dini ve dünyevi açıdan onlara faydalı olmak, dini ve dünyevi türden kötülükleri de onlardan uzaklaştırmak demektir. Onlara iyiliği emretmek, onları kötülükten alıkoymak, bilmeyenlere öğretmek, gaflette olanlara öğüt vermek, özel ve genel hepsine nasihatta bulunmak ve birliklerini sağlamak için çalışmak bunun kapsamına girer. Hallerinin farklılığına, niteliklerinin değişikliklerine göre farz ve müstehab olan sadaka ve nafakaları onlara ulaştırmak da bunun kapsamındadır. Yine Yüce Allah’ın bu âyet-i kerimelerde takvâ sahiplerini nitelendirdiği üzere malı insanlara bağışlamak, eziyetleri önlemek ve onların verecekleri eziyetlere katlanmak da ihsan kapsamına girmektedir. İşte bu hususları yerine getiren bir kimse hem Allah’ın hem de kullarının hakkını yerine getirmiş olur.
Daha sonra Yüce Allah böylelerinin işledikleri suç ve günahlarından ötürü Rablerine karşı mazeret beyan edişlerini söz konusu ederek şöyle buyurmaktadır:
135. “Onlar çirkin bir günah işledikleri yahut nefislerine zulmettikleri vakit” yani ister büyük olsun ister daha aşağı türden olsun kötü ameller işleyecek olurlarsa tevbe edip Allah’tan mağfiret dilemekte acele ederler. Rablerini ve O’nun isyankârlara yaptığı tehditleri ve takvâ sahiplerine yaptığı vaatleri hatırlarlar. Böylece günahlarının bağışlanmasını, kusurlarının örtülmesini isterler, bununla birlikte o kötü işlerden vazgeçer ve yaptıklarından dolayı da pişmanlık duyarlar. Bundan dolayıdır ki şöyle buyurmaktadır “bir de işledikleri üzerinde bile bile ısrar etmezler.”
136. “İşte bunların” bu niteliklere sahip olanların “mükâfatı Rablerinden” çekinilen her bir şeyi kendilerinden uzaklaştıran “bir mağfiret ve altlarından ırmaklar akan” pek çok ebedi nimetlerin bulunduğu, güzelliklerin, rahatlığın göz kamaştırıcılığın, hayır ve sevincin, köşklerin, yüksek ve güzel meskenlerin, göz alıcı ve meyvesi bol ağaçların, ayrıca bu hoş ve güzel meskenler arasından akan nehirlerin bulunduğu “cennetlerdir ki, orada ebediyyen kalacaklardır.” Oradan ayrılmazlar, ona karşılık olarak başka bir şey istemezler ve içinde bulundukları nimetler de süreklidir, değişmez “Amel işleyenlerin mükâfaatı ne güzeldir!” Yüce Allah için yaptıkları az amel karşılığında onlara pek büyük bir ecir verilecektir. O gün geleceği vakit bu şekilde hareket edenler karşılaştıkları mükâfaattan memnun kalacaklar, amellerde bulunan kimseler ecirlerini tam ve eksiksiz alacaklardır.
Bu âyet-i kerimeler, Mürcienin kanaatinin aksine amellerin de imanın kapsamı içerisinde olduğunu söyleyen Ehl-i Sünnet ve’l-Cemaatin delilleri arasında yer alır. Bu delil, Hadid Sûresi’nde yer alan ve bu âyetleri andıran âyet-i kerime ile tam olarak anlaşılabilir. Söz konusu âyet-i kerime şöyledir:“Rabbinizden bir mağfiret ve eni yerle göğün eni gibi olan bir cennet için yarışın ki o, Allah’a ve Peygamberlerine iman edenler için hazırlanmıştır.”(el-Hadid, 57/21) Bu âyet-i kerimede yalnızca Allah’a ve peygamberlerine imandan söz edilmektedir. Buradaki ayette ise “takvâ sahipleri için hazırlanmış” buyrulmakta, daha sonra da sözü edilen birtakım mali ve bedeni ameller ile takvâ sahiplerinin sair nitelikleri belirtilmektedir. İşte bu da Hadid Sûresinde sözü edilen iman sahiplerinin, bu nitelikleri taşıyan takvâ sahipleri olduğunun delilini teşkil etmektedir.
Daha sonra Yüce Allah şöyle buyurmaktadır:
O vi koji vjerujete u Allaha i slijedite Njegovog Poslanika, klonite se uzimanja kamate, koja je višak nad glavnicom imetka koji ste pozajmili, kao što to rade pagani; i bojte se Allaha činjenjem onoga što je naredio i klonjenjem onoga što je zabranio kako biste postigli dobro i dunjaluka i ahireta kojem težite.
The meaning of doubled and multiplied
The detailed rules regarding 'riba' and the philosophy underlying its prohibition have been discussed thoroughly in Surah al-Baqarah verses 275-278 (Volume 1 of this commentary). However, it may be pointed out here that words أَضْعَافًا مُّضَاعَفَةً of (doubled and multiplied) used in this verse do not mean that the prohibition of 'riba' is restricted only to a transaction where the interest is doubled or multiplied. In fact, these words are not used in a restrictive sense, because it is evident from Surah al-Baqarah that 'riba' or interest is prohibited in any case, even though its rate is not so high as to make it doubled or multiplied.
These words are used only to explain the factual position prevalent at that time, and to indicate its unjust and evil nature. Moreover, these words also suggest that even the interest charged is simple and not compound, yet once a person is engaged in the business of interest he does not stop at charging interest in one transaction only. Rather, he reinvests the income of interest in another loan transaction, and keeps investing the interest proceeds in similar transactions again and again, and thus the ultimate result is that the original interest charged through the first transaction is doubled and multiplied.
Interest (Riba) is Prohibited
Allah prohibits His believing servants from dealing in Riba and from requiring interest on their capital, just as they used to do during the time of Jahiliyyah. For instance, when the time to pay a loan comes, the creditor would say to the debtor, "Either pay now, or the loan will incur interest." If the debtor asks for deferment of the loan, the creditor would require interest and this would occur year after year until the little capital becomes multiplied many times. Allah also commands His servants to have Taqwa of Him so that they may achieve success in this life and the Hereafter. Allah also threatens them with the Fire and warns them against it, saying,
وَاتَّقُواْ النَّارَ الَّتِى أُعِدَّتْ لِلْكَـفِرِينَ - وَأَطِيعُواْ اللَّهَ وَالرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ
(And fear the Fire, which is prepared for the disbelievers. And obey Allah and the Messenger that you may obtain mercy.) 3:131,132.
The Encouragment to Do Good for which Paradise is the Result
Allah encourages His servants to perform righteous deeds and to rush to accomplish the acts of obedience. Allah said,
وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ أُعِدَّتْ لِلْمُتَّقِينَ
(And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as the heavens and the earth, prepared for the Muttaqin (the pious)) 3:133.
Just as the Fire was prepared for the disbelievers. It was reported that the meaning of Allah's statement,
عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ
(as wide as the heavens and the earth) draws the attention to the spaciousness of Paradise. For instance, Allah said in another Ayah, while describing the couches of Paradise,
بَطَآئِنُهَا مِنْ إِسْتَبْرَقٍ
(lined with silk brocade) 55:54, so what about their outer covering It was also said that Paradise is as wide as its length, because it is a dome under the Throne. The width and length of a dome or a circle are the same in distance. This is supported by what is found in the Sahih;
«إِذَا سَأَلْتُمُ اللهَ الْجَنَّـةَ فَاسْأَلُوهُ الْفِرْدَوْسَ، فَإِنَّهُ أَعْلَى الْجَنَّـةِ، وَأَوْسَطُ الْجَنَّةِ، وَمِنْهُ تَفَجَّرُ أَنْهَارُ الْجَنَّةِ، وَسَقْفُهَا عَرْشُ الرَّحْمَن»
(When you ask Allah for Paradise, ask Him for Al-Firdaws which is the highest and best part of Paradise. From it originate the rivers of Paradise, and above it is the Throne of the Most Beneficent (Allah).)
This Ayah 3:133 above is similar to Allah's statement in Surat Al-Hadid,
سَابِقُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَآءِ وَالاٌّرْضِ
(Race with one another in hastening towards forgiveness from your Lord (Allah), and Paradise the width whereof is as the width of the heaven and the Earth) 57:21.
Al-Bazzar recorded that Abu Hurayrah said that a man came to the Messenger of Allah ﷺ and asked him, about Allah's statement,
وَجَنَّةٍ عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ
(Paradise as wide as the heavens and the Earth) 3:133; "Where is the Fire then" The Prophet said,
«أَرَأَيْتَ اللَّيْلَ إِذَا جَاءَ لَبِسَ كُلَّ شَيْءٍ، فَأَيْنَ النَّهَارُ؟»
(When the night comes, it overtakes everything, so where is the day) The man said, "Where Allah wants it to be." The Prophet said,
«وَكَذلِكَ النَّارُ تَكُونُ حَيْثُ شَاءَ اللهُ عَزَّ وَجَل»
(Similarly, the Fire is where Allah wants it to be.) This Hadith has two possible meanings. First, when we do not see the night during the day, this does not mean that the day is not somewhere else, even though we cannot see it. Such is the case with Hell-fire, for it is where Allah wants it to be. The second meaning is that when the day overcomes this part of the world, the night overtakes the other part. Such is the case with Paradise, for it is in the utmost heights above the heavens and under the Throne. The width of Paradise is, as Allah stated,
كَعَرْضِ السَّمَآءِ وَالاٌّرْضِ
(whereof is as the width of the heaven and the Earth) 57:21.
The Fire, on the other hand, is in the lowest of lows. Therefore, Paradise being as wide as the heavens and Earth does not contradict the fact that the Fire exists wherever Allah wills it to be.
Allah said, while describing the people of Paradise,
الَّذِينَ يُنفِقُونَ فِى السَّرَّآءِ وَالضَّرَّآءِ
(Those who spend (in Allah's cause) in prosperity and in adversity) 3:134, in hard times and easy times, while active (or enthusiastic) and otherwise, healthy or ill, and in all conditions, just as Allah said in another Ayah,
الَّذِينَ يُنفِقُونَ أَمْوَلَهُمْ بِالَّيْلِ وَالنَّهَارِ سِرًّا وَعَلاَنِيَةً
(Those who spend their wealth (in Allah's cause) by night and day, in secret and in public) 2:274 These believers are never distracted from obeying Allah, spending on what pleases Him, being kind to His servants and their relatives, and other acts of righteousness. Allah said,
وَالْكَـظِمِينَ الْغَيْظَ وَالْعَـفِينَ عَنِ النَّاسِ
(who repress anger, and who pardon men;) 3:134 for when they are angry, they control their anger and do act upon it. Rather, they even forgive those who hurt them. Imam Ahmad recorded that Abu Hurayrah said that the Prophet said,
«لَيْسَ الشَّدِيدُ بِالصُّرَعَةِ، وَلكِنَّ الشَّدِيدَ الَّذِي يَمْلِكُ نَفْسَهُ عِنْدَ الْغَضَب»
(The strong person is not he who is able to physically overcome people. The strong person is he who overcomes his rage when he is angry.)
This Hadith is also recorded in the Two Sahihs. Imam Ahmad recorded that Ibn `Abbas said that the Messenger of Allah ﷺ said,
«مَنْ أَنْظَرَ مُعْسِرًا أَوْ وَضَعَ لَهُ، وَقَاهُ اللهُ مِنْ فَيْحِ جَهَنَّمَ، أَلَا إِنَّ عَمَلَ الْجَنَّـةِ حَزْنٌ بِرَبْوَةٍ ثَلَاثًا أَلَا إِنَّ عَمَلَ النَّارِ سَهْلٌ بِسَهْوَةٍ. وَالسَّعِيدُ مَنْ وُقِيَ الْفِتَنَ، وَمَا مِنْ جَرْعَةٍ أَحَبُّ إِلَى اللهِ مِنْ جَرْعَةِ غَيْظٍ يَكْظِمُهَا عَبْدٌ، مَا كَظَمَهَا عَبْدٌ للهِ إِلَّا مَلَأَ جَوْفَهُ إِيمَانًا»
(He who gives time to a debtor or forgives him, then Allah will save him from the heat of Jahannam (Hell-fire). Behold! The deeds of Paradise are difficult to reach, for they are on top of a hill, while the deeds of the Fire are easy to find in the lowlands. The happy person is he who is saved from the tests. Verily, there is no dose of anything better to Allah than a dose of rage that the servant controls, and whenever the servant of Allah controls it, he will be internally filled with faith.)
This Hadith was recorded by Imam Ahmad, its chain of narration is good, it does not contain any disparraged narrators, and the meaning is good.
Imam Ahmad recorded that Sahl bin Mu`adh bin Anas said that his father said that the Messenger of Allah ﷺ said,
«مَنْ كَظَمَ غَيْظًا وَهُوَ قَادِرٌ عَلى أَنْ يُنْفِذَهُ دَعَاهُ اللهُ عَلى رُؤُوسِ الْخَلَائِقِ حَتَّى يُخَيِّرَهُ مِنْ أَيِّ الْحُورِ شَاء»
(Whoever controlled rage while able to act upon it, then Allah will call him while all creation is a witness, until He gives him the choice of any of the Huris (fair females with wide, lovely eyes - as mates for the pious) he wishes.)
Abu Dawud, At-Tirmidhi and Ibn Majah collected this Hadith, which At-Tirmidhi said was "Hasan Gharib".
Ibn Marduwyah recorded that Ibn `Umar said that the Messenger of Allah ﷺ said,
«مَا تَجَرَّعَ عَبْدٌ مِنْ جَرْعَةٍ أَفْضَلَ أَجْرًا مِنْ جَرْعَةِ غَيْظٍ كَظَمَهَا ابْتِغَاءَ وَجْهِ الله»
(There is not a dose of anything that the servant takes which is better than a dose of control of rage that he feels, when he does it seeking Allah's Face.) Ibn Jarir and Ibn Majah also collected this Hadith.
Allah said,
وَالْكَـظِمِينَ الْغَيْظَ
(who repress anger) meaning, they do not satisfy their rage upon people. Rather, they refrain from harming them and await their rewards with Allah, the Exalted and Most Honored. Allah then said,
وَالْعَـفِينَ عَنِ النَّاسِ
(and who pardon men;) They forgive those who treat them with injustice. Therefore, they do not hold any ill feelings about anyone in their hearts, and this is the most excellent conduct in this regard. This is why Allah said,
وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ
(verily, Allah loves the Muhsinin (the good-doers)).
This good conduct is a type of Ihsan excellence in the religion. There is a Hadith that reads,
«ثَلَاثٌ أُقْسِمُ عَلَيْهِنَّ: مَا نَقَصَ مَالٌ مِنْ صَدَقَةٍ، وَمَا زَادَ اللهُ عَبْدًا بِعَفْوٍ إِلَّا عِزًّا، وَمَنْ تَوَاضَعَ للهِ رَفَعَهُ الله»
(I swear regarding three matters: no charity shall ever decrease the wealth; whenever one forgives people, then Allah will magnify his honor; and he who is humble for Allah, then Allah will raise his rank.)
Allah said,
وَالَّذِينَ إِذَا فَعَلُواْ فَـحِشَةً أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُواْ اللَّهَ فَاسْتَغْفَرُواْ لِذُنُوبِهِمْ
(And those who, when they have committed Fahishah or wronged themselves with evil, remember Allah and ask forgiveness for their sins) 3:135.
Therefore, if they commit an error they follow it with repentance and ask forgiveness. Imam Ahmad recorded that Abu Hurayrah said that the Prophet said,
«إِنَّ رَجُلًا أَذْنَبَ ذَنْبًا فَقَالَ: رَبِّ إِنِّي أَذْنَبْتُ ذَنْبًا فَاغْفِرْهُ، فَقَالَ اللهُ عَزَّ وَجَلَّ: عَبْدِي عَمِل ذَنْبًا فَعَلِمَ أَنَّ لَهُ ر&
Ey Allah'a iman eden ve resulüne tabi olanlar! Cahiliye ehlinin yaptığı gibi borç vermiş olduğunuz ana paranızın üzerine kat kat faiz almaktan sakının. Emirlerine itaat ederek ve yasaklarından kaçınarak Allah'tan korkun. Umulur ki, dünya ve ahiret için talep ettiğiniz hayra nail olursunuz.
Hỡi những người đã tin tưởng Allah và tuân thủ theo Thiên Sứ của Ngài, hãy tránh xa mọi hình thức vay lãi để thu lại số tiền cao hơn số tiền mà các ngươi đã cho mượn ban đầu giống như hành động của nhóm người thời tiền Islam. Hãy kính sợ Allah mà tuân thủ theo lệnh của Ngài và tránh xa điều Ngài đã cấm, hi vọng các ngươi sẽ đạt được nhiều điều tốt đẹp ở trần gian và ở Đời Sau.
Napravite štit između vas i džehennemske vatre koju je Allah pripremio za nevjernike, i to čineći ono što je On naredio i kloneći se onoga što je zabranio.
Các ngươi hãy tự dựng vách bảo vệ giữa các ngươi và Hỏa Ngục một hành phạt mà Allah dùng trừng phạt đám người vô đức tin, vách đó được dựng bằng các việc ngoan đạo và từ bỏ mọi điều Haram.
Allah'ın kâfirler için hazırladığı ateş ile kendi aranızda korunak edinin. Bu da salih amel işleyip haram olan şeyleri terk etmek ile olur.
Protect yourselves from the fire of Hell that Allah has prepared for the disbelievers through doing good and staying away from what is prohibited.
E ponete tra voi ed il Fuoco che Allāh ha preparato per i miscredenti una barriera, compiendo ciò che è lecito ed evitando ciò che è proibito.
Buatlah pelindung antara diri kalian dan api neraka yang Allah siapkan bagi orang-orang kafir, yaitu dengan cara mengerjakan amal perbuatan yang saleh dan meninggalkan perbuatan yang diharamkan.
Mettez entre vous et le Feu qu’Allah a préparé à l’intention des mécréants un obstacle: accomplissez des œuvres pieuses et délaissez de ce qui est illicite.
Maglagay kayo ng isang pananggalang sa pagitan ninyo at ng Apoy na inihanda ni Allāh para sa mga tagatangging sumasampalataya. Iyon ay sa pamamagitan ng paggawa ng mga maayos at pag-iwan sa mga ipinagbabawal.
Pongan entre ustedes y el Fuego que Al-lah ha preparado para los incrédulos una gran distancia, basada en obras piadosas y el alejamiento de lo que es ilícito.
Emirlerini yerine getirerek ve yasaklarından kaçınarak Allah'a ve resulüne itaat edin. Umulur ki, dünya ve ahirette rahmete kavuşursunuz.
Tumalima kayo kay Allāh at sa Sugo Niya sa pamamagitan ng pagsunod sa mga ipinag-uutos at pag-iwas sa mga sinasaway, nang sa gayon kayo ay magtatamo ng awa sa Mundo at Kabilang-buhay.
Obedezcan a Al-lah y a Su Mensajero acatando los mandatos y respetando las prohibiciones, de esta forma ustedes podrán acceder a la misericordia en este mundo y en el Más Allá.
E obbedite ad Allāh e al Suo messaggero, seguendo gli ordini e rispettando i divieti, al fine di ottenere il bene che desiderate in questa vita e nell'Aldilà.
Và hãy tuân theo Allah và Thiên Sứ của Ngài bằng cách làm đúng theo yêu cầu của Ngài và tránh xa điều Ngài đã cấm, hi vọng các ngươi sẽ được thương xót ở trần gian và ở Đời Sau.
Obéissez à Allah et à Son Messager en vous conformant aux commandements et en délaissant les interdits ; puissiez-vous ainsi accéder à la miséricorde ici-bas et dans l’au-delà.
I pokoravajte se Allahu i Njegovom Poslaniku činjenjem naređenog i klonjenjem zabranjenog, kako biste postigli milost i na dunjaluku i na ahiretu.
Taatlah kalian kepada Allah dan Rasul-Nya dengan cara menjalankan perintah dan menjauhi larangan, agar kalian mendapatkan rahmat di dunia dan di akhirat.
Commentary
In the previous verse, Muslims were commanded to abstain from interest-based dealings, a sin which deprives them of the quality of Taqwa, (the fear of Allah, the sense of responsibility before Him).
The present verses stress the positive aspects of Taqwa and complement the earlier subject along with the promise of reward for those who observe it. Worth remembering throughout one's life is the second point which will serve him well if taken as the guiding light and the constant orientation. Allah Almighty has made it clear in these verses that the obedience to Allah and His Messenger does not become genuine and effective through lip-service alone. Instead, the obedient ones are known by what they are and what they do, by their traits of character and their deeds.
The obedience of Allah and His Messenger
The first verse, in a brief statement, presents a cardinal command of Faith in the following words: وَأَطِيعُوا اللَّـهَ وَالرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ ﴿132﴾ (And obey Allah and the Messenger so that you may be blessed). Here, in order that one becomes deserving of Divine mercy, the obedience to Allah Almighty has been declared necessary and binding, and along with it, the obedience of the Messenger ﷺ has been made equally necessary and binding. This is something not limited to this verse alone. It has been repeatedly stressed throughout the Holy Qur'an. The pattern of combining the command to obey Allah Almighty, immediately followed by the command to obey the Messenger ﷺ ، appears in the Qur'an again and again. These continued and constant statements of the Holy Qur'an are there to remind human beings that these are the basic principles of Islam and ‘Iman. The first part of the Faith is to affirm and declare the existence of God (Allah), His Oneness, and that man is there to worship and obey Him. The second part is the confirmation of His Messenger (علیہ السلام) ، and of obedience to him.
Also worth noting are the statements of the Holy Qur'an which prove that, whatever the noble Messenger ﷺ says is by Divine permission and not on his own. The Holy Qur'an says:
وَمَا يَنطِقُ عَنِ الْهَوَىٰ ﴿3﴾ إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ
And he (the messenger) does not speak out of his own desire. It is not but a revelation revealed (to him) (53:3)
From this, we arrive at the conclusion that the obedience to the Messenger is the very same as the obedience to Allah. It is nothing separate from it. In Surah Al-Nis-a' (4:80), the Holy Qur'an has made it more clear in the following words:
مَّن يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّـهَ
And whoever obeys the Messenger, he surely obeys Allah. (4:80)
With this in view, the question is: Why have the two 'obediences' been stated separately? What purpose does it serve? Specially so, when this appears as a consistent feature in the Holy Qur'an where we see both 'obediences' being commanded side by side.
To unfold the secret, we can say that Allah Almighty sent a Book to guide man in this world, and a Messenger. The Messenger was charged with the following duties:
(1) That he convey to people the verses of the Holy Qur'an precisely and exactly in the form they were spoken when revealed.
(2) That he should cleanse people of outward and inward impurities.
(3) That he should teach the community, not only the contents of the Book, but also its purpose.
(4) That he should teach people wisdom along with the Book.
This subject appears at several places in the Holy Qur'an almost identically in the form of:
يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ
... who recites to them His verses and makes them pure and teaches them the Book and the wisdom ...
This tells us that the obligatory functions of the Messenger are not simply limited to conveying the Qur'an to the people. There is more to it in that the Messenger is also responsible for teaching the Book, and clarifying its message. Also obvious is the fact that the addressees of the Holy Prophet ﷺ were the eloquent people of Arabia who had command over the finer points of the Arabic language. Teaching of the Holy Qur'an to them could never mean that they were to be taught the literal meaning of the Qur'anic words, for they themselves understood all that perfectly well. Instead, the purpose of this teaching and clarification was, and could be nothing else, that an injunction of the Qur'an stated briefly or in a summary form should be clarified and elaborated upon by the Holy Prophet ﷺ and communicated to people with the help of a revelation which did not form a part of the Qur'an (wahy ghayr al-matluww': the un-recited revelation). On the other hand, this was inspired into his blessed heart. The verse of the Holy Qur'an إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ ﴿4﴾ (It is not but a revelation revealed) cited a little earlier, points in this direction.
Let us understand this through some instances. There are a good many occasions in the Holy Qur'an where the text does not go beyond saying: وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ (Establish the salah and pay the zakah). Even if units of prayer come to be mentioned, such as qiyam, ruku` and sajdah, they remain totally undefined. The modality, outward and inward, is just not there. It was angel Jibra'il (علیہ السلام) who came as commanded by Allah and taught all the details through demonstration before the Holy Prophet ﷺ . This was how the Holy Prophet ﷺ conveyed the word and the deed to the people of his Ummah.
There are details about the payment of zakah: What are thresholds? How much has to be paid on each threshold? What part of a person's possessions is zakatable? What part is non-zakatable? How much from threshold resources goes zakat-free? All such details were given by the Messenger of Allah ﷺ . He even had these committed to writing as executive orders and passed on to several Companions .
Take yet another example. They Holy Qur'an says:
لَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ
(And do not eat up each other's property by false means - 2:188).
Now there are deals and transactions of all sorts, such as buying and selling, rentals, tenancy, wages and many more. What forms are unjust, inequitable or harmful to public interest, and therefore, باطل batil or false? All these details were given to the community by the Holy Prophet ﷺ by the leave of Allah. Similarly, this is true about all legal rulings of Islamic Law.
Since all such details were conveyed to the community by the Holy Prophet ﷺ in fulfillment of his prophetic mission and under the guidance of Divine revelation, and since these details do not appear in the Holy Qur'an, there was the likelihood that the uninitiated may be deceived into believing that these detailed rulings were not given by Allah Almighty and, therefore, they do not have to be carried out necessarily as part of one's obedience to Allah. It is for this reason that Allah Almighty has made the obedience of the messenger binding along with the obedience to Him, at various places in the Qur'an, repeatedly. As such, the obedience of the Messenger ﷺ is really nothing but the obedience of Allah Almighty, but, given its external appearance and detailed description, it is somewhat different from that. In view of this, it has been emphasised time and again that orders given by the Holy Prophet ﷺ should be obeyed as if they were the very orders of Allah the obedience of which was mandatory. These may be therein the Qur'an, open and clear, or may just not be there. They were still equally `.finding on the community.
This was a matter of crucial importance, not limited to someone falling in doubt. In fact, there were chances that the enemies of Islam would find an excuse to inject chaos in a basic Islamic principle, and thereby make an effort to lead Muslims away from the right path. Therefore, the Holy Qur'an has dealt with this subject in a variety of ways, in addition to its literal stress on the obedience to the Messenger ﷺ . It has informed the blessed community of Muhammad ﷺ that his duties include not only the teaching of the Book but also the added teaching of wisdom, pointing out to the fact that there are elements other than the words of the Book, which are also included in his teachings. That part too, identified as wisdom, has to be followed by Muslims as a matter of obligation.
As said earlier, the Holy Qur'an used a variety of ways to focus on the same subject. For instance, it was said: لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ which means that the purpose behind sending the Messenger is that he should explain for people the meanings and objectives of the verses revealed to him. (16:44) Then, there is the oft-quoted verse:
مَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا
Whatever the Messenger gives you, take it, and whatever he forbids you, refrain from it (59:7).
All these ramifications have been placed there lest there comes a person saying: 'We have been obligated to follow only that which appears in the Qur'an; what we do not find in the Qur'an, to that we are not obligated.' Perhaps, the Holy Prophet ﷺ had fore-seen the problems which were to arise later when some people, in order to get rid of the teachings and explanations of the Messenger of Allah, would say 'For us, the Book of Allah is sufficient.' The Holy Prophet ﷺ has described this possibility in a hadith, very clearly. The hadith has been reported by al-Tirmidhi, Abu Dawud, Ibn Majah, al-Baihaqi and Imam Ahmad in the following words:
لا الفین احدکم متکٌا علی اریکتہ یاتیہ الامر من امری مما امرت بہ او نھیت عنہ فیقول لا ادری ما وجدنا فی کتاب اللہ اتبعناہ
... Lest I find one of you, reclining on his coach making comments on an order from my orders in which I bid something or forbid something, saying, 'This we do not know. We only follow what we find in the Book of Allah'.
Conclusion:
In short, the repeated stress on the obedience of the Messenger alongwith the obedience of Allah Almighty, as well as, specific instructions to follow the dictates of the Messenger at various places are there to counter the dangerous ignorance of a person who may venture to separate the details of Qur'anic injunctions described by the Holy Prophet ﷺ and available in the treasure-house of his ahadith, making it look like something foreign to the obedience of Allah, and consequently may hasten to reject them. The reality is that ' they cannot be separated:
گفتہ او گفتہ اللہ بود
گرچہ از حلقوم عبد اللہ بود
What he said was said by Allah
Voiced, though, it was by a slave of Allah
Obey Allah and His Messenger by following what He instructs and staying away from what He has prohibited, so that you may gain His mercy in this world and in the Afterlife.
Race towards forgiveness, towards Paradise:
The first command was: 'Obey the Messenger'. (132) The second command is: 'Race one another towards Forgiveness from your Lord and towards Paradise.' (133) Here, Forgiveness stands for the means of obtaining forgiveness, that is, good deeds which bring forth forgiveness. There are several exegetic views reported from the blessed Companions and their immediate successors. Though expressed differently, they convey the same theme. Out of the noble Companions and their successors, may Allah be pleased with them all, Sayyidna ` Ali ؓ explained it as the fulfillment of obligations', Ibn ` Abbas ؓ as 'Islam', Abu al-'Aliyah ؓ as 'Hijrah', Anas ibn Malik ؓ as 'al-Takbir al-Uula (the first call of Allahu Akbar in salah) ', Said ibn Jubayr ؓ as 'perfection of obedience', Dahhak ؓ as 'Jihad' and ` Ikrimah ؓ as 'Taubah (repentance) '. The outcome of all these sayings is that Forgiveness covers all good deeds which become the means of obtaining Divine forgiveness.
At this point two things need our attention. First comes the resolution of an apparent contradiction which may be felt when one notices that the present verse carries a command to race one another towards Forgiveness and Paradise, while through another verse: لَا تَتَمَنَّوْا مَا فَضَّلَ اللَّـهُ بِهِ بَعْضَكُمْ عَلَىٰ بَعْضٍ (And do not covet something by which Allah has made some of you excel some others - 4:32), the very seeking of other merits and ranks has been prohibited.
The answer is that فضایٔل fada'il (merits, ranks, virtues) are of two kinds. The first kind relates to that which cannot be achieved by man, being beyond one's power and control. We can call these 'non-electable.' For example, colour or beauty or birth in a morally high family cannot be chosen and acquired. The other kind is something man can achieve by effort. These can be called voluntary or 'electable'. So, the reason why the effort to acquire non-electable merits, even its very desire, has been prohibited for the simple reason that they have been given to His created beings by Allah Almighty Himself in His infinite wisdom. It is something beyond human effort. Why run after them? All such efforts will lead to nothing but envy and malice. Let him who has been given a particular colour of his skin keep desiring to have some other colour. What is he going to get out of his desire? Nothing. However, there is a vast range of merit worthy deeds. One could, and would, make his mark there. That is why we have been asked to accelerate our efforts in that direction. This is not something restricted to one verse. The exhortation appears in several verses. Somewhere it is said: فَاسْتَبِقُوا الْخَيْرَاتِ (Try to get ahead of one another in good deeds - 2:148, 5:48). Elsewhere, it is said: فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ (And in this, then, aspire the aspirers.) (83:26)
Let us consider the advice of the sage who said: 'If one has a natural or physical handicap which is beyond his power to correct, he should remain contended (with his handicap) and unaffected by the achievements of others. He should go on doing what he does. For, if he were to pine over his handicap and envy the achievements of others, he would be unable to perform to his capability, and ultimately, he would end up doing nothing or very little.'
The second point worth considering is that Allah Almighty has mentioned 'Forgiveness' first and the 'Paradise' after it. May be, this is to suggest that entry into Paradise is impossible without Divine Forgiveness. The reason is obvious. Man may spend a life-time doing good and abstaining from the evils. Still the aggregate of his good deeds cannot pay the price of Paradise. What will take him to Paradise is only Forgiveness of His Lord, and His grace. The Holy Prophet ﷺ has said:
سَدِّدُوا وَقَارِبُوا وَأَبْشِرُوا فَإِنَّهُ لَا يُدْخِلُ أَحَدًا الْجَنَّةَ عَمَلُهُ قَالُوا وَلَا أَنْتَ يَا رَسُولَ اللَّهِ قَالَ وَلَا أَنَا إِلَّا أَنْ يَتَغَمَّدَنِي اللَّهُ
Strive to be straight and true, take the middle course and seek glad tidings (of Allah's grace), for one's deeds shall not take anyone into the Paradise'. People said: 'Not even yours, 0 Messenger of Allah?' He said: 'Not even mine, unless it is that Allah covers me up with His mercy.' (al-Targhib wa al-Tarhib, with reference to al-Bukhari and Muslim).
In short, our deeds are not the price of Paradise. But, as is the customary practice of Allah, He does bestow His grace upon a servant who does what is good. In fact, one who is given the very ability to do good deeds is really given the signal that Allah is pleased with him. So, let none of us be tardy in the performance of what is good. Since Divine forgiveness is the primary factor in one's entry into the Paradise, the text takes this importance into consideration and does not present forgiveness in the absolute sense. It has, rather, elected to say: مَغْفِرَةٍ مِّن رَّبِّكُمْ (Forgiveness from your Lord.). By doing so, the text highlights Allah's attribute as the Lord, showing thereby His added grace and mercy for His servants.
The second object towards which man is being asked to hasten is Paradise. It has been said here that the Paradise is as wide as whole of the heavens and the earth. Since human mind cannot conceive any greater vastness than that of the heavens and the earth within the confines of his experience, the Paradise has been likened to them. This is a manner of saying that Paradise is very vast, so vast that it can accommodate the entire heavens and the earth in its vastness.
When the width of the Paradise is so great who can imagine its length which should be even greater?
All the above discussion is based on the assumption that the Arabic word عرض ) ’ ard) means 'width'. However, there is another possible interpretation adopted by some commentators. According to them the word "ard' is also used in the meaning of 'price'. If the word is taken here in this sense, the verse would mean that Paradise is not an ordinary commodity; the entire heavens and the earth are its price.
With such an object of unimaginable worth and magnitude, what else should one do but hasten towards it.
Al-Itazi in his 'al-Tafsir al-Kabir’ explains this point as follows:
قال ابو مسلم : ان العرض ھنا ما یعرض من الثمن فی مقابلۃ المبیع ای ثمنھا لو بیعت کثمن السماوات والارض و المراد بذلک عظم مقدارھا و جلالۃ خطرھا و انہ لا یساویھا شیٔ وان عظم۔
Abu Muslim says that ` al-ard' in this verse means that which is offered against the object of sale as its price. In other words, if a price were to be put on Paradise, the heavens and the earth together with whatever is in them will be its price. The purpose is to demonstrate the most exalted status of the Paradise which remains unmatched by anything in its greatness.
Another statement about the Paradise is given in the end by: اُعِدَّتْ لِلْمُتَّقِينَ (It has been prepared for the God-fearing.) This tells us that Paradise has already been created. Clear indicators in the Qur'an and Hadith seem to suggest the existence of Paradise on the seventh heaven which is its surface.
Segeralah berbuat kebajikan dan mendekatkan diri kepada Allah dengan melaksanakan beragam jenis ibadah, agar kalian mendapatkan ampunan yang besar dari Allah dan masuk ke dalam Surga yang luasnya seluas langit dan bumi, yang Allah siapkan bagi hamba-hamba-Nya yang bertakwa.
Rush to do good actions, and draw near to Allah through doing as He instructs, so that you achieve the great forgiveness of Allah and enter a Paradise as wide as the heavens and the earth, which Allah has prepared for the Mindful.
E affrettatevi e gareggiate a fare il bene e ad avvicinarvi ad Allāh con tutti gli atti di obbedienza: In questo modo otterrete il grande Perdono di Allāh ed entrerete in Paradiso, la cui ampiezza è pari a quella dei Cieli e della Terra, e che Allāh ha preparato per i Suoi sudditi devoti.
Hayırlı amelleri işlemek ve itaat çeşitleri ile Allah'a yaklaşmak için birbirinizle yarışarak, acele edin. Böylece Allah tarafından büyük bir bağışlanmaya nail olur ve genişliği gökler ile yer kadar olan cennete girersiniz. Allah, onu muttaki kulları için hazırlamıştır.
Apresúrense a realizar obras piadosas y acercarse así a Al-lah, para obtener Su perdón y entrar en un Paraíso tan extenso como los cielos y la Tierra, un Paraíso que Al-lah ha preparado para Sus siervos piadosos.
Magdali-dali kayo at makipag-unahan kayo tungo sa paggawa ng mga kabutihan at pagpapakalapit kay Allāh sa pamamagitan ng mga uri ng mga pagtalima upang magtamo kayo ng isang sukdulang kapatawaran mula kay Allāh at pumasok kayo sa isang paraiso na ang luwang nito ay ang mga langit at ang lupa, na inilaan ni Allāh para sa mga tagapangilag magkasala kabilang sa mga lingkod Niya.
Và các ngươi hãy thi đua và hơn thua nhau về việc hành đạo, mọi hình thức việc ngoan đạo đưa các ngươi đến gần Allah hơn để đạt được sự tha thứ vĩ đại từ Allah và được vào Thiên Đàng có khoảng rộng như các tầng trời và đất gọp lại đã được Allah chuẩn bị sẵn cho đám nô lệ biết kính sợ của Ngài.
Pohitajte sa činjenjem dobra i približavanjem Allahu kroz raznovrsne vidove pokornosti Njemu, kako biste postigli Njegov veličanstveni oprost, i ušli u džennet koji je prostran kao nebesa i Zemlja, i koji je Allah pripremio za bogobojazne.
Empressez-vous de rivaliser dans l’accomplissement d’œuvres pieuses et de vous rapprocher ainsi d’Allah, afin que vous obteniez Son pardon et que vous entriez dans un Paradis aussi large que les Cieux et la Terre, un Paradis qu’Allah a préparé à l’attention de Ses serviteurs pieux.
Bogobojazni su oni koji udjeljuju svoje imetke na Allahovom putu, u blagostanju i neimaštini, i koji sputavaju svoju srdžbu onda kada su u stanju osvetiti se, i koji opraštaju nepravdu koju im drugi učine. Allah voli dobročinitelje koji posjeduju navedene osobine.
Les pieux sont ceux qui dépensent de leurs richesses pour Allah dans l’aisance comme dans l’adversité, qui maitrisent leur colère dans les situations où ils ont le pouvoir de se venger et qui pardonnent à ceux qui ont été injustes avec eux.
Allah aime les êtres bienfaisants (`al-muħsinûna) qui ont ces qualités.
Ang mga tagapangilag magkasala ay ang mga nagkakaloob ng mga yaman nila sa landas ni Allāh sa kalagayan ng kaluwagan at kagipitan, na mga nagpipigil ng galit nila sa kabila ng kakayahan sa paghihiganti, at mga nagpapalampas sa sinumang lumabag sa katarungan sa kanila. Si Allāh ay umiibig sa mga tagagawa ng maganda, na mga nailalarawan sa tulad sa mga kaasalang ito.
Những người biết kính sợ Allah là những ai biết hi sinh tài sản vì chính nghĩa của Allah lúc hưng thịnh cũng như lúc khó khăn; biết kìm chế bản thân lúc giận khi họ có khả năng hành đáp trả; biết tha thứ cho người gây bất công với mình, bởi Allah luôn thương yêu nhóm người sùng đạo có được những đức tín tốt đẹp này.
Orang-orang yang bertakwa ialah orang-orang yang membelanjakan hartanya di jalan Allah dalam keadaan mudah maupun susah, yang menahan amarahnya meskipun sebenarnya mampu melampiaskannya, dan yang memaafkan orang yang berbuat zalim kepadanya. Sungguh, Allah menyukai orang-orang yang berbuat baik yang memiliki perangai semacam itu.
Engaging in usury is the ultimate in money worship. A usurer thinks day in and day out as to how to double and quadruple his money. But what he ought to pursue relentlessly is not the acquisition of material things but his entry into Paradise in the Hereafter. He ought to be ever eager to attain God’s mercy and blessing, but not by increasing his worldly wealth in order to guarantee himself a life of grandeur in this world. Honour and success are of no importance when compared to Paradise, the pleasure and enjoyment of which are immeasurable. Wise is the one who pursues God’s Paradise. Hastening towards it means giving away more and more of one’s wealth for the cause of God. The way to worldly success is to increase one’s riches, while the way to success in the Hereafter is to decrease one’s riches. If the inspiration to tread the former path is the love of money, the inspiration towards the latter is the love of God and His Messenger. If the ‘wealth’ of the former is worldly profit, the ‘wealth’ of the latter is the profit of the Hereafter. Where those desirous of riches have the fear of worldly loss, those of a spiritual bent of mind fear loss in the Hereafter.
The Mindful are those who spend their wealth for the sake of Allah, in ease and hardship, who control their anger when they could seek revenge, and who forgive those who wrong them. Allah loves the doers of good, whose behaviour is this way.
I devoti sono coloro che elargiscono il loro denaro per la causa di Allāh, sia nei momenti di benessere che nei momenti di povertà, e che celano la propria rabbia, nonostante siano in grado di vendicarsi, e sono coloro che perdonano chi fa loro torto; e Allāh ama i pii, coloro che possiedono tali buone maniere.
Commentary
God-fearing Muslims can be identified by the traits of their character and the marks of their manner. So many benefits lie hidden behind their example and practice. This is the subject of the present verses.
Allah Almighty has made God-fearing Muslims to live as models for others. For instance, the Holy Qur'an has, at so many places, emphasised the need to seek guidance and benefit from the company of the men of Allah. The verse: صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ (the path of those whom You have blessed - 1:6) from Surah al-Fatihah clearly indicates that the straight and correct path of Faith has to be learnt from these very favoured servants of Allah. Then, there is the exhortation: كُونُوا مَعَ الصَّادِقِينَ (be with the truthful - 9:119) which shows how useful the company of such people really is. But there are all sorts of people in the world, including the clever ones who would pose as good and try to impersonate the genuine ones. For this reason, it was necessary to draw a fine line of distinction between the true and the false and to show how the favoured men of Allah can be identified by their special traits of character. Once this is known, people would abstain from wrong leaders and guides and would use the God-given guidance to first become sure of the true ones and then follow them.
By having identified the traits and marks of God-fearing Muslims, and having stated that they are the ones deserving of ultimate success and of elevated stations in Paradise, the righteous have been given a good news (of receiving the same reward, if they follow them) and the evil-doers are exhorted and persuaded to mend themselves and follow the God-fearing.
This is exactly what has been hinted at in هَـٰذَا بَيَانٌ لِّلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِّلْمُتَّقِينَ ﴿138﴾ (This is a declaration for mankind, and a guidance, and a lesson for the God-fearing - 3:138), appearing towards the end of these verses. While describing the traits and marks of the God-fearing, the qualities relating to human rights and social behaviour have been mentioned first, and the qualities relating to the rights of Allah after them. This is to indicate that the rights of Allah, despite their supreme status above all rights, are not meant to benefit Allah in any way. Allah does not need any of them, nor does He stand to suffer in any way whatsoever, if they are not fulfilled.
His Being is absolutely free of all these concerns. The one who worships Him is the one who gains. Moreover He is Very-Merciful, therefore, whenever a person falls short in the fulfillment of His rights, he may regret any time for what he did, turn to Him and repent genuinely and sincerely, whereby all his sins can be instantly forgiven from that eternal fountain of Mercy and Nobility. Contrary to this, there is the case of the rights of the servants of Allah - man has to fulfill these. In addition to that, if A has rights against B and B does not fulfill those rights, naturally A runs into loss. It is not that easy to forgive and forget loss suffered by one human being at the hands of the other. Therefore, Huququl-ibad حُقُوقُ العِبَاد or the rights of the servants of Allah have particular importance of their own.
Moreover, the correct balance in our universal order and the reformed pattern of our human society hinges on the fulfillment of mutual rights. A slight shortfall in this direction can trigger disorders, fights and wars. Conversely, should high morals be inculcated and practiced, even enemies would turn into friends. Feuds raging through centuries can subside into peace and bliss. This is one more reason why traits and marks relating to human rights have been taken up first.
Verse 134 announces the first of these traits as follows:
The habit of spending in the way of Allah in prosperity and adversity:
The verse reads: الَّذِينَ فِي السَّرَّاءِ وَالضَّرَّاءِ ; (Those who spend in the way of Allah in prosperity and adversity). It mean, that they are so used to spending for the good pleasure of Allah that they do spend whatever they can under all conditions, be it prosperity or adversity - more from more and less from less. Three points of guidance emerge from this statement:
1. That those poor should not consider themselves to be totally free from the obligation of spending in the way of Allah. By doing so, they may be depriving themselves of the open opportunity to spend in His way, for the status of spending one dollar out of a thousand dollars is the same with Allah Almighty as is the status of spending one penny out of a thousand pennies. For all practical purposes, the way the owner of a thousand dollars does not find it all that difficult to spend one dollar in the way of Allah, very similarly, the owner of a thousand pennies should not really be hurt by spending one penny.
2. On the other hand, the point made here is that those who keep on spending within the limitations of their capacity to spend, especially when their circumstances are straightened, would discover to their delight that, by doing so, the blessed style of giving and the wonderful habit of sharing with others less fortunate has come to stay and that it will not go extinct. May be, the very benedictory quality of such conduct draws mercy from Allah Almighty and He, in His infinite grace, bestows on such a person new openings and new increases in his means of sustenance.
3. Yet another beneficial aspect of this guidance is worthy of serious notice. Think of one who is in the habit of spending what he has on other human beings, making it possible for them to benefit through his efforts, helping the poor, the needy and the deprived. It is obvious that such a person would never even think of usurping the rights of others against their wishes.
So, the core of this quality of character is that true Muslims, the God-fearing and the favoured servants of Allah, are always on the lookout for opportunities to pass on benefits to other human beings irrespective of their being rich or poor. There was an occasion when Sayyidah ` A'ishah ؓ ، may Allah be pleased with her, gave away one, just one piece of grape in charity because she had absolutely nothing with her at that time. According to another early report, there was a time when she gave one onion in charity. The Holy Prophet ﷺ has said:
إتَّقُوا النار ولو بشق تمرۃ وردوا السایٔل ولو بظلف شاۃ
Guard yourself against the Fire even if it be by giving a piece of date in charity and do not turn back one who begs empty-handed even if it be by giving a cloven hoof from a goat.
In a hadith reported by Imam al-Razi (رح) in his al-Tafsir al-Kabir it is said that the Holy Prophet ﷺ ، on a certain day, exhorted people to spend in charity. In response, those who had gold and silver with them lost no time in giving these out in charity. Somebody brought date-flakes because he had nothing else to give away. The date-flakes were accepted and given in charity. Then came another person who said: '0 Messenger of Allah, I have nothing to spend in charity, however, I am known as a man of honour among my people, so I give my sense of honour in charity, after which I shall never be angry with a person in future, no matter how much he insults me'.
The teachings of the Holy Prophet ﷺ and the way they were understood and practiced by the noble Companion, may Allah be pleased with them all, make it obvious that spending in the way of Allah is not limited to the well-to-do and the wealthy. This quality of character can also be possessed by the poor and the less fortunate. They too can have that great attribute by spending in the way of Allah a little of whatever they can in proportion to their respective capaci-ties.
Not By Wealth Alone: Other Options of Spending in the Way of Allah:
It is important to note at this point that the Holy Qur'an uses the word يُنفِقُونَ which means that they spend in the way of Allah under all conditions, of prosperity and of adversity. However, it does not determine the 'what' of spending. The generality of the statement here seems to suggest that it includes not only money, but everything else that can be 'spent'. For example, one who 'spends' his time and labour in the way of Allah, he too shall be credited with the quality of انفاق فی سبیل اللہ infaq fi sabilillah or spending in the way of Allah. The hadith quoted above supports this view.
The Wisdom behind the mention of prosperity and adversity:
May be, these are the two conditions of life in which man habitually tends to forget Allah. He will do that when very rich and upto the neck in luxury. He could also do that, fairly often, when worrying about his adversity. So, the verse clearly settles that the favoured servants of Allah are unique in their character who never forget Allah, neither in luxury nor in distress.
How aptly the last Moghul Emperor of Dehli, Bahadur Shah Zafar made this Qur'anic idea the subject of his poetry when he said:
ظفر آدمی اس کو نہ جانٔیے گا خواہ کتنا ہی صاحب فہم و ذکا
جسے عیش میں یاد خدا نہ رہی جسے طیش میں خوفِ خدا نہ رہا
'0 Zafar, not much of a man is he, no matter how wise he be,
He who does not remember Allah when wealthy, he who does not fear Allah when angry.
From Rage and Revenge to Forgiveness and Favour:
This leads us to the next hallmark of a true Muslim. It has been said that they, if hurt by someone, do not flare up in anger and do not lose their self-control. Going a step further, they do not submit to the dictates of their anger and do not go for revenge. Not only that, they simply surrender their option of taking revenge and actually forgive the wrongdoer from the depths of their heart. Not stopping at this high enough moral achievement, they rise still higher by doing good to the person who had caused pain to them. This one quality of character seems to be a combination of almost three qualities to subdue anger, to forgive the offender, and then, being good to him. All these three things have been so eloquently identified in the present verse (134):
وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ ۗ وَاللَّـهُ يُحِبُّ الْمُحْسِنِينَ
and those who subdue anger and forgive people. And Allah loves those who do good...
While explaining this verse, Imam al-Baihaqi (رح) has narrated an amazing episode from the life of Hadrat Zainul` abidin) ibn Sayyidna Husain ؓ . The report says that his maid was helping him in his wudu (ablution) when, all of a sudden, the water-pitcher slipped out of her hands spilling water all over Hadhrat ` Ali (Zainul` abidin) ibn Sayyidna Husain ؓ ۔ His clothes got wet. It was natural that he would be angry.. The maid sensed the impending danger and lost no time in reciting the following verse of the Qur'an: وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ ۗ (...and those who suppress anger and forgive people). Hearing this, the venerated scion of the Prophet's household lost whatever rash of anger he may have felt. He became totally silent. The maid then recited the second sentence of the verse: اللَّـهُ يُحِبُّ الْمُحْسِنِينَ And Allah loves those who do good). Since this sentence implicitly instructs people to be good to others and thus be loved by Allah, so Hadrat ` Ali (Zainul` abidin) ibn Sayyidna Husain ؓ once he heard it, said: 'All right, go. I give you your freedom.' (Ruh al-Ma` ni with reference to Baihaqi)
Forgiving people their mistakes and shortcomings is a quality that ranks very high in human morals. Besides, its merit in the life-to-come is much, higher. In hadith, the Holy Prophet ﷺ has 'been reported to have said:
"On the Day of Resurrection, a proclamation will go forth from Allah Almighty asking if anyone had any rights due to Him. If so, let him stand. Those who shall rise on that occasion will be the ones who would have forgiven the injustices done to them by people in their life on earth."
In yet another hadith, it has been said:
من سرہ ان یشرف لہ البنیان و ترفع لہ الدرجات فلیعف عن من ظلمہ و یعط من حرمہ ویصل من قطعۃ
"Anyone who likes to have lofty palaces in Paradise and wishes to have his ranks elevated, should forgive the one who has done injustice to him and present gifts to the one who has never given him anything and join up with the one who has severed relations with him."
At another place in the Holy Qur'an, the text is far clearer when it teaches the great moral of doing good to those who do evil and establishes how enemies turn into friends through this noble method. There it was said:
ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ
Repel evil with what is best, then the one, between whom and you there is enmity, shall become as if he was a fast friend. (41:34)
This was the supreme measure of the moral training given to His noble Messenger by Allah Almighty. The guideline given to him was:
صَل من قطعک واعف عمَّن ظلمک واحسن الی من اساء الیک
Join with him who severs relations with you and forgive him who does injustice to you and do good to him who is bad to you.
The moral grandeur of the Holy Prophet, may the peace and blessings of Allah be upon him, is unique and eminent. We can only think of the blessing of his teachings which so successfully ingrained even in his servants morals and traits of character similar to his own. Being the distinctive feature of a true Islamic society, there are hundreds and thousands of models visible in the lives of the Companions, their successors and among the venerated elders of the Muslim community.
There is an apt incident in the life of the great Imam Abu Hanifah (رح) . Someone accosted him in a busy market place and heaped all sorts of insults and invectives on him. The great Imam controlled his anger and said nothing to him. He went home, took out a considerable quantity of gold and silver coins, put them in a gift-wrapped tray and went out to the home of his confronter. He knocked at his door. When this person came out, he presented this tray full of coins before him saying: 'Today, you did something very good to me. You gave me (something) of your good deeds (that you had done). It is in gratitude of this great favour of yours that I am presenting this gift to you.' The Imam's unusual conduct naturally affected the man. He repented and got rid of his bad habit forever. After asking for Imam's forgiveness, he entered into his circle as a disciple and finally became a great scholar.
Muttakiler, yokluk ve bollukta mallarını Allah yolunda harcayan, intikam almaya gücü yettiği halde öfkelerine mani olan, kendilerine zulüm edenleri affeden kimselerdir. Allah, bu gibi güzel ahlaka sahip olanları sever.
Los piadosos son aquellos que entregan sus riquezas a Al-lah tanto en la prosperidad como en la adversidad, que controlan su ira en situaciones donde tienen el poder de vengarse, y que perdonan a quienes han sido injustos con ellos. Al-lah ama a los seres generosos que tienen estas cualidades.
Ce sont également ceux qui, lorsqu’ils commettent un péché majeur ou diminuent de leur mérite en commettant des péchés mineurs, évoquent Allah et se rappellent Sa menace adressée aux désobéissants ainsi que de Sa promesse destinée aux pieux.
Pris de regrets, ils demandent ainsi à leur Seigneur de couvrir leurs péchés et de ne pas les punir, car personne hormis Allah Seul ne pardonne les péchés.
De plus, ils ne persistent pas dans le péché dès lors qu’ils savent que ce qu’ils commettent en est un, et c’est Allah qui pardonne tous les péchés.
E sono coloro che, quando commettono un grave peccato, oppure commettono un atto meno grave di un peccato capitale, invocano Allāh l'Altissimo e rammentano i Suoi avvertimenti ai disobbedienti e le Sue promesse ai devoti, chiedendo, pentiti dinanzi al loro Dio, che i loro peccati vengano celati e che Allāh non li consideri, poiché solo Lui, Allāh, perdona i peccati, e non perseverano nel peccato, e vivono col fardello dei loro peccati; e, in verità, Allāh perdona tutti i peccati.
Son también aquellos que, cuando comenten un pecado mayor o uno menor, recuerdan a Al-lah y Su advertencia dirigida a los que desobedecen, así como Su promesa dirigida a los piadosos. Llenos de arrepentimiento, piden a Su Señor que ignore sus pecados y que no los castigue, ya que nadie más que Al-lah perdona los pecados. Pero más aún, no vuelven a caer en ese pecado una vez que saben que eso que habían hecho era un pecado, y es Al-lah quien perdona todos los pecados.
Sila ang mga kapag nakagawa ng isang malaki sa mga pagkakasala o nakabawas sa bahagi [ng gantimpala] ng mga sarili dahil sa pagkagawa ng mababa sa mga malaking kasalanan ay umaalaala kay Allāh at nagsasaalaala sa banta Niya para sa mga tagasuway at sa pangako Niya para sa mga tagapangilag magkasala, kaya humihiling mula sa Panginoon nila, habang mga nagsisisi, ng pagtatakip sa mga pagkakasala nila at hindi pagpaparusa sa kanila dahil sa mga ito dahil walang nagpapatawad sa mga pagkakasala kundi si Allāh lamang at hindi sila nagpupumilit sa mga pagkakasala nila habang sila ay nakaaalam na sila ay mga nagkakasala at na si Allāh ay nagpapatawad sa mga pagkakasala sa kalahatan.
I to su oni koji ako učine grijeh sjete se Allaha i Njegove prijetnje grešnicima i obećanja bogobojaznima, pa zatraže od svog Gospodara da im prekrije grijehe i pređe preko njih, jer jedino On prašta grijehe. Takvi ne ustrajavaju u činjenju grijeha, i znaju da su grešni i da Allah prašta sve grijehe.
Upto this point, the text describes qualities of character that relate to the fulfillment of human rights. Following this, come qualities that relate to the rights of Allah where it has been said that true Muslims do not disobey Allah. Should they ever fall in sin under the compulsions of human weakness, they immediately turn to Allah, repent, seek His forgiveness and resolve to abstain from that sin in future.
This character of true Muslims appears in the text in the following words:
وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنفُسَهُمْ ذَكَرُوا اللَّـهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَمَن يَغْفِرُ الذُّنُوبَ إِلَّا اللَّـهُ وَلَمْ يُصِرُّوا عَلَىٰ مَا فَعَلُوا وَهُمْ يَعْلَمُونَ ﴿135﴾
...and those who, when they happen to commit a shameful act or wrong themselves, remember Allah, then, seek forgiveness for their sins - and who is there to forgive sins except Allah? - and they do not persist in what they have done, knowingly.(135)
The verse tells us that involvement in sin is caused by one's negligence in remembering Allah. So, the instruction is: If a sin has been committed, one should immediately turn to Allah, renew the zeal to obey Him and start remembering Him as He should be remembered.
Another point of guidance here tells us that forgiveness of sins depends on two things:
1. To regret past sins, seek pardon for these and to pray for forgiveness.
2. To resolve fully not to go near them in future.
May Allah Almighty bestow upon us the good fortune to become possessed with these supreme morals identified by the Holy Qur'an. Aamin.
Và mỗi khi họ vi phạm đại tội hoặc vi phạm những tiểu tội khác liền nhớ đến Allah, liên tưởng đến các hành phạt dành cho đám người bất tuân và những hứa hẹn cho nhóm người biết kính sợ thì họ liền hối hận mà cầu xin Thượng Đế giấu che tội lỗi đó cho họ và lượng thứ bỏ qua cho họ, bởi ngoài Allah không ai dám tha thứ tội lỗi cho bất cứ ai và họ không bao giờ tái phạm lại tội lỗi đó, họ luôn ghi nhớ mình là người tội lỗi và Allah sẵn sàng tha thứ tất cả tội lỗi.
Yaitu orang-orang yang apabila melakukan dosa besar atau mengurangi bagian mereka sendiri dengan cara melakukan dosa yang kecil maka mereka segera ingat kepada Allah dan teringat ancaman-Nya bagi orang-orang yang berbuat maksiat, dan janji-Nya bagi orang-orang yang bertakwa, kemudian menyesali perbuatannya dan memohon kepada Tuhannya agar dosanya ditutupi dan dirinya tidak dihukum atas perbuatan tersebut karena tidak ada yang dapat mengampuni dosa selain Allah semata. Mereka tidak larut dalam perbuatan dosa tersebut, karena mereka menyadari bahwa diri mereka adalah pendosa, dan bahwa Allah mengampuni segala macam dosa.
Onlar büyük günah işlediklerinde ya da nefislerinin değerini düşürerek büyük günahların dışında kalan diğer günahları işlediklerinde Allah Teâlâ'yı zikrederler. Allah'ın günahkârlar için tehdidini, muttakiler için vaadini hatırlarlar. Pişmanlık duyarak Rablerinden günahlarını örtmesini ve ondan hesaba çekmemesini talep ederler. Çünkü günahları, Allah'tan başka bağışlayacak bir ilah yoktur. Onlar işledikleri günahlarda ısrar etmeyen kimselerdir. Onlar günahkâr olduklarını bilirler. Şüphesiz ki Allah, bütün günahları bağışlar.
They are the ones; if they were to commit a major sin, or wrong themselves by committing a lesser sin, they remember Allah, and His warning to the wrongdoers and promise to the Mindful; so they ask their Lord for forgiveness, regretting what they did. They ask Allah not to take them to account for it, because Allah alone can forgive, and they do not continue in their disobedience. They know that they have done wrong and that Allah forgives all disobedience.
İşte bu övülen vasıflara ve asil özelliklere sahip olanların mükâfatı, Allah'ın günahları örtmesi ve onları bağışlamasıdır. Onlar için ahirette sarayların altından ırmaklar akan cennetler vardır. Orada ebedî kalacaklardır. Allah'a itaat ederek amel edenlerin mükâfatı ne kadar güzeldir.
The Mindful people who are like this, and have these praiseworthy qualities, are rewarded with Allah’s forgiveness and His overlooking what they have done. In the Afterlife, they will have gardens with rivers flowing below palaces, where they will live eternally. How blessed is the reward for those who act according to Allah’s laws!
Aquellos que poseen estas nobles cualidades obtendrán como recompensa que Al-lah ignore sus pecados y los perdone. Tendrán en el Más Allá jardines junto a palacios, desde los cuales corren ríos y donde habitarán eternamente. ¿Qué mejor retribución se puede imaginar para los siervos que obedecen a su Señor?
La ricompensa di coloro che possiedono tali pregi e le cui azioni sono lodevoli è che Allāh celi i loro peccati e li perdoni, ed otterranno, nell'Aldilà, Paradisi جنّات sotto i cui palazzi scorrono fiumi, e vi dimoreranno in eterno: che eccellente ricompensa spetta a costoro per la loro devozione ad Allāh!
Orang-orang yang memiliki sifat dan perangai yang terpuji tersebut itu akan diganjar oleh Allah dengan menutupi dosa-dosa mereka dan mengampuninya. Di akhirat kelak mereka akan mendapatkan surga-surga yang ada sungai-sungai mengalir dari bawah istana-istananya. Mereka tinggal di sana untuk selama-lamanya. Itu adalah sebaik-baik balasan bagi orang-orang yang menjalankan ketaatan kepada Allah.
Onima koji posjeduju navedene lijepe osobine Allah će grijehe prekriti i oprostiti, a na ahiretu ih čekaju džennetski perivoji ispod čijih zamaka rijeke teku, i u kojima će vječno boraviti – a divna li je to nagrada za one koji su Allah bili predani i pokorni.
Ang mga nailalarawan na iyon sa mga katangiang kapuri-puri at mga pagkakalarawang maluwalhati na ito, ang gantimpala sa kanila ay na magtakip si Allāh sa mga pagkakasala nila at magpalampas sa mga ito. Ukol sa kanila sa Kabilang-buhay ay mga harding dumadaloy mula sa ilalim ng mga palasyo ng mga ito ang mga ilog bilang mga mamamalagi sa mga ito magpakailanman. Kay inam ng ganting iyon para sa mga tagagawa ng pagtalima kay Allāh.
Với nhóm người có những đức tính tốt đẹp đó thì phần thưởng dành riêng cho họ là được Allah giấu che cho tội lỗi, xí xóa cho họ, ngoài ra ở Đời Sau họ còn được ban thưởng cho Thiên Đàng có những dòng sông chảy dưới những tòa lâu đài, họ mãi mãi trong nó, quả là diễm phúc thay cho những ai đã phục tùng Allah.
Ceux qui possèdent ces nobles qualités obtiendront en récompense qu’Allah couvre leurs péchés et leur pardonne.
Ils auront dans l’au-delà des jardins où les rivières coulent sous les palais et où ils séjourneront éternellement. Quelle meilleure rétribution peut-on imaginer pour les serviteurs obéissants ?
Tatkala orang-orang mukmin diuji dengan kekalahan yang mereka alami dalam perang Uhud, Allah menghibur mereka seraya berfirman, “Telah berlalu sebelum kalian sunatullah dalam membinasakan orang-orang kafir dan menjadikan akhir yang baik untuk orang-orang mukmin setelah mereka mendapatkan ujian dan cobaan. Oleh sebab itu, berjalanlah di muka bumi dan lihatlah seraya mengambil pelajaran bagaimana nasib orang-orang yang mendustakan Allah dan Rasul-Nya. Tempat tinggal mereka hancur dan kerajaan mereka hilang.”
Noong sinubok ang mga mananampalataya sa pamamagitan ng bumaba sa kanila sa Araw ng Uḥud ay nagsabi si Allāh habang umaalo sa kanya: "May nagdaan na, bago pa ninyo, na mga kalakarang makadiyos sa pagpapahamak sa mga tagatangging sumampalataya at paggawa ng mabuting kinahihinatnan para sa mga mananampalataya matapos ng pagsubok sa kanila. Kaya maglakbay kayo sa lupain saka tumingin kayo habang mga nagsasaalang-alang kung papaano naging ang kinahinatnan ng mga tagapagpasinungaling kay Allāh at sa mga sugo Niya: lumipas ang mga tahanan nila at naglaho ang kaharian nila."
Và ngay khi Allah thử thách tín đồ Mu'min bằng những tai nạn họ gặp phải ở Uhud thì Ngài an ủi họ: Đó đâu cũng là qui luật trong tạo hóa về việc tiêu diệt đám người vô đức tin và kết quả vẫn thuộc về nhóm người Mu'min sau khi họ trải qua gian truân. Thế nên, các ngươi hãy đi khắp thế gian mà xem hậu quả của đám người phủ nhận Allah và các Thiên Sứ của Ngài, nhà của họ đã trở nên hoang tàn và vương quyền của họ đã tiêu tan.
When the believers were tested by what happened to them on the day of Uḥud, Allah comforted them by saying that what afflicted them was part of the divinely ordained laws of life, i.e. the believers suffering trials at the hands of the disbelievers and overcoming them in the end after their trial. Similar incidents have therefore come to pass in times before them. So, travel the earth and learn from seeing what the fate of those who disbelieved in Allah and His messengers was: their houses are now empty and their power has disappeared.
Uhud günü Müminlerin başına gelenlerden sonra Allah onlara şöyle buyurarak teselli etmiştir: Sizden önce kâfirlerin helak edilmesi hakkında ilahi hüküm gelmiştir. Müminleri imtihan ettikten sonra güzel sonu onlar için getirmiştir. Şimdi yeryüzünde ibret alarak gezip dolaşın da Allah'ı ve resulünü yalanlayanların sonlarının nasıl olduğunu görün! Diyarları başıboş kaldı ve mülkleri yok oldu.
The Wisdom Behind the Losses Muslims Suffered During Uhud
Allah states to His believing servants who suffered losses in the battle of Uhud, including seventy dead,
قَدْ خَلَتْ مِن قَبْلِكُمْ سُنَنٌ
(137... Many similar ways (and mishaps of life) were faced before you), for the previous nations who followed their Prophets before you, they too suffered losses. However, the good end was theirs, and the ultimate defeat was for the disbelievers. This is why Allah said,
فَسِيرُواْ فِى الاٌّرْضِ فَانْظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(so travel through the earth, and see what was the end of those who denied). Allah said next,) (3:137 end...)
هَـذَا بَيَانٌ لِّلنَّاسِ
(138.. This is a plain statement for mankind), meaning, the Qur'an explains the true reality of things and narrates how the previous nations suffered by the hands of their enemies.
وَهُدًى وَمَوْعِظَةٌ
(And a guidance and instruction) for the Qur'an contains the news of the past, and,
هُدًى
(guidance) for your hearts,
وَمَوْعِظَةً لِّلْمُتَّقِينَ
(and instruction for the Muttaqin) to discourage committing the prohibited and forbidden matters. Allah comforts the believers by saying,(3:138 end...)
وَلاَ تَهِنُواْ
(139.. (So do not become weak), because of what you suffered,
وَلاَ تَحْزَنُوا وَأَنتُمُ الاٌّعْلَوْنَ إِن كُنتُم مُّؤْمِنِينَ
(nor be sad, and you will be triumphant if you are indeed believers), for surely, the ultimate victory and triumph will be yours, O believers.) (3:139 end...)
إِن يَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ الْقَوْمَ قَرْحٌ مِّثْلُهُ
(If a wound has touched you, be sure a similar wound has touched the others) 3:140.
Therefore, the Ayah says, if you suffered injuries and some of you were killed, then your enemies also suffered injuries and fatalities.
وَتِلْكَ الاٌّيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ
(And so are the days, that We give to men by turns) , and at times -- out of wisdom -- We allow the enemy to overcome you, although the final good end will be yours.
وَلِيَعْلَمَ اللَّهُ الَّذِينَ ءَامَنُواْ
(and that Allah may know (test) those who believe,) meaning, "So that We find out who would be patient while fighting the enemies," according to Ibn `Abbas.
وَيَتَّخِذَ مِنكُمْ شُهَدَآءَ
(and that He may take martyrs from among you) those who would be killed in Allah's cause and gladly offer their lives seeking His pleasure.
وَاللَّهُ لاَ يُحِبُّ الظَّـلِمِينَوَلِيُمَحِّصَ اللَّهُ الَّذِينَ ءَامَنُواْ
(And Allah likes not the wrongdoers. And that Allah may test those who believe) 3:140,141, by forgiving them their sins if they have any. Otherwise, Allah will raise their grades according to the losses they suffered. Allah's statement,
وَيَمْحَقَ الْكَـفِرِينَ
(and destroy the disbelievers), for it is their conduct that if they gain the upper hand, they transgress and commit aggression. However, this conduct only leads to ultimate destruction, extermination, perishing and dying out...(3:141 end...)
Allah then said,
أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَـهَدُواْ مِنكُمْ وَيَعْلَمَ الصَّـبِرِينَ
(142.. Do you think that you will enter Paradise before Allah knows (tests) those of you who will perform Jihad and (also) knows (tests) those who are the patient)
The Ayah asks, do you think that you will enter Paradise without being tested with warfare and hardships Allah said in Surat Al-Baqarah,
أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ الَّذِينَ خَلَوْاْ مِن قَبْلِكُم مَّسَّتْهُمُ الْبَأْسَآءُ وَالضَّرَّآءُ وَزُلْزِلُواْ
(Or think you that you will enter Paradise without such (trials) as came to those who passed away before you They were afflicted with severe poverty and ailments and were so shaken. ..) 2:214. Allah said,
الم أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ
(Alif Lam Mim. Do people think that they will be left alone because they say: "We believe," and will not be tested) 29:1,2, This is why He said here,
أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَـهَدُواْ مِنكُمْ وَيَعْلَمَ الصَّـبِرِينَ
(Do you think that you will enter Paradise before Allah knows (tests) those of you who will perform Jihad and (also) knows (tests) those who are the patient) 3:142 meaning, you will not earn Paradise until you are tested and thus Allah knows who among you are the ones who struggle and fight in His cause and are patient in the face of the enemy. Allah said,
وَلَقَدْ كُنتُمْ تَمَنَّوْنَ الْمَوْتَ مِن قَبْلِ أَن تَلْقَوْهُ فَقَدْ رَأَيْتُمُوهُ وَأَنتُمْ تَنظُرُونَ
(143.. You did indeed wish for death (martyrdom) before you met it. Now you have seen it openly with your own eyes)
The Ayah proclaims, O believers! Before today, you wished that you could meet the enemy and were eager to fight them. What you wished has occurred, so fight them and be patient.
In the Two Sahihs it is recorded that the Messenger of Allah ﷺ said,
«لَا تَتَمَنَّوْا لِقَاءَ الْعَدُوِّ، وَسَلُوا اللهَ الْعَافِيَةَ، فَإِذَا لَقِيتُمُوهُمْ فَاصْبِرُوا، وَاعْلَمُوا أَنَّ الْجَنَّـةَ تَحْتَ ظِلَالِ السُّيُوف»
(Do not wish to encounter the enemy, and ask Allah for your well-being. However, if you do encounter them, then observe patience and know that Paradise is under the shade of swords.)
This is why Allah said here,
فَقَدْ رَأَيْتُمُوهُ
(Now you have seen it): death, you saw it when the swords appeared, the blades were sharpened, the spears crisscrossed and men stood in lines for battle. This part of the Ayah contains a figure of speech that mentions imagining what can be felt but not seen.
Comme les croyants furent éprouvés par la débâcle de `Uħud, Allah les consola en leur rappelant ceci:
Allah a pour coutume depuis toujours d’anéantir les mécréants et de préserver les croyants après les avoir éprouvés. Parcourez donc la Terre et méditez le destin de ceux qui ont démenti Allah et Ses messagers. Leurs demeures sont vides et leurs royaumes ont disparu.
Kemudian Allah تعالى berfirman,
"Sungguh telah berlalu sebelum kamu sunnah-sunnah Allah; karena itu berjalanlah kamu di muka bumi dan perhatikanlah bagaimana akibat orang-orang yang mendustakan (rasul-rasul). (Al-Qur`an) ini adalah penerangan bagi seluruh manusia, dan petunjuk serta pelajaran bagi orang-orang yang bertakwa." (Ali Imran: 137-138).
(137) Ayat-ayat yang mulia ini dan yang setelahnya yang menyebutkan tentang kisah perang Uhud, Allah menghibur (de-ngannya) hamba-hambaNya yang beriman dan menenangkan hati mereka. Kemudian Allah mengabarkan kepada mereka bahwasa-nya telah berlalu umat dan kaum yang silih berganti, yang telah diberikan ujian, dan kaum Mukminin dari mereka diberikan ujian dengan memerangi kaum kafir. Dan mereka terus senantiasa da-lam peperangan dan pertempuran hingga Allah memberikan akibat yang baik itu bagi orang-orang yang bertakwa dan kemenangan bagi hamba-hambaNya yang beriman. Dan pada akhirnya, orang-orang yang berdusta tertimpa kekalahan dan Allah menghinakan mereka dengan membela para rasulNya, beserta para pengikut mereka.
﴾ فَسِيرُواْ فِي ٱلۡأَرۡضِ ﴿ "Karena itu berjalanlah kamu di muka bumi" dengan tubuh dan hati kalian, ﴾ فَٱنظُرُواْ كَيۡفَ كَانَ عَٰقِبَةُ ٱلۡمُكَذِّبِينَ ﴿ "dan perhatikanlah bagaimana akibat orang-orang yang mendustakan (rasul-rasul)." Kalian tidak akan menemukan mereka kecuali dalam keadaan mereka disiksa dengan berbagai macam hukuman dunia, negeri mereka hancur, kerugian mereka sangatlah jelas oleh setiap orang, ke-agungan dan kekuasaan mereka telah hilang, dan kegagahan dan kesombongan mereka lenyap. Bukankah dalam fakta ini ada dalil yang paling besar dan bukti yang paling akurat atas syariat yang dibawa oleh seluruh rasul dan hikmah Allah dalam menguji hamba-hambaNya, agar terlihat jelas dan terang orang-orang yang benar dari orang-orang yang dusta? Karena itulah Allah تعالى berfirman,
(138) ﴾ هَٰذَا بَيَانٞ لِّلنَّاسِ ﴿ "Ini adalah penerangan bagi seluruh manu-sia," maksudnya, indikasi yang jelas yang menjelaskan kepada manusia kebenaran dari kebatilan, orang-orang yang bahagia dari orang-orang yang sengsara. Itu merupakan petunjuk kepada azab yang telah ditimpakan oleh Allah kepada orang-orang yang men-dustakan rasul.
﴾ وَهُدٗى وَمَوۡعِظَةٞ لِّلۡمُتَّقِينَ ﴿ "Dan petunjuk serta pelajaran bagi orang-orang yang bertakwa," karena mereka itulah orang-orang yang me-manfaatkan ayat-ayat tersebut hingga mengarahkan mereka kepada jalan yang lurus dan memberi nasihat serta menjauhkan mereka dari jalan kebatilan. Adapun bagi orang-orang selain mereka, maka hal tersebut merupakan penjelasan yang akan menjadi hujjah atas keburukan mereka dari Allah hingga celakalah orang-orang yang celaka setelah keterangan yang jelas. Isyarat dalam ayat, ﴾ هَٰذَا بَيَانٞ لِّلنَّاسِ ﴿ "Ini adalah penerangan bagi seluruh manusia," mengandung kemungkinan tertuju kepada al-Qur`an al-Azhim dan adz-Dzikr al-Hakim, dan bahwa al-Qur`an itu adalah penjelasan bagi manusia secara umum, petunjuk, dan pemberi nasihat bagi orang-orang yang bertakwa secara khusus, dan kedua makna tersebut adalah benar.
Como los creyentes habían sido puestos a prueba por la derrota de Uhud, Al-lah los consoló recordándoles lo siguiente: Al-lah tiene por costumbre, desde siempre, vencer a los incrédulos y preservar a los creyentes luego de haberlos puesto a prueba. Recorran la Tierra y mediten sobre el destino de aquellos que han negado a Al-lah y a Sus mensajeros. Sus viviendas están vacías y sus reinos han desaparecido.
E quando mise alla prova i credenti con ciò che accadde loro nel Giorno di Uħud, Allāh disse loro, con parole di conforto: "Sono giunti prima di voi altri decreti divini che distrussero i miscredenti, e fece sì che la vittoria fosse dei credenti, dopo essere stati messi alla prova. Vagate per la terra e prendete atto di quale fu il destino di coloro che rinnegano Allāh ed i Suoi messaggeri. Le loro case divennero rovine e il loro regno terminò".
137- Sizden evvel birçok milletler gelip geçmiştir. Yeryüzünde gezip dolaşın da yalanlayanların akıbeti nice olmuş, bir bakın!
138- Bu, insanlar için bir açıklamadır, takvâ sahipleri için de bir hidâyet ve öğüttür.
137. Bu âyet-i kerime ile bundan sonrakiler Uhud kıssası hakkındadır. Yüce Allah bunlarla mü’min kullarını teselli etmekte ve kendilerinden önce pek çok kavim ve nesillerin geçip gittiğini, bunların da türlü imtihanlarla karşı karşıya kaldıklarını, aralarından iman edenlerin, kâfirler ile savaşmakla sınandıklarını haber vermektedir. Zafer ve yenilgi mü’minlerle kâfirler arasında gidip gelmiştir ve nihâyet Allah güzel akibeti takvâ sahiplerine, zaferi mü’min kullara vermiştir. Sonunda yalanlayanlar yenilgiye uğramış, Yüce Allah rasûllerine ve onlara uyanlara yardım etmek sureti ile yalanlayanları bozguna uğratmış, yardımsız bırakmıştır.“Yeryüzünde” bedenlerinizle ve uyanık kalplerinizle “gezip dolaşın da yalanlayanların akıbeti nice olmuş, bir bakın!” Zira sizler bunların çeşitli dünyevi azaplar ile cezalandırılmış olduklarını ve yurtlarının harabe haline geldiğini göreceksiniz. Hüsrana uğradıklarını açıkça herkes görecektir. Güç ve egemenlikleri elden gitmiş, büyüklenme, böbürlenme ve tekebbürleri sona ermiştir. Bu, peygamberlerin getirdiklerinin doğruluğunun en büyük delili ve en büyük kanıtı değil midir? Buna sebep ise Allah’ın kullarını imtihan etmesi, sınaması, onlardan kimin doğru ve samimi, kimin de yalancı olduğunun açıkça ortaya çıkartılmasıdır. İşte bundan dolayı Yüce Allah şöyle buyurmaktadır:
138. “Bu, insanlar için bir açıklamadır”yani insanlar için hakkı batıldan ayıran, kimlerin mutlu kimlerin bedbaht olduklarını ortaya koyan açık bir delildir. Bu, ayrıca Allah’ın yalanlayanları içine düşürdüğü hallere de bir işarettir.“takvâ sahipleri için de bir hidâyet ve öğüttür.” Çünkü bunlardan esas yararlananlar onlardır. Zira bu âyetler, onları doğruluk yoluna ulaştırır, sapıklık yolundan alıkoyar ve onlara öğüt verir. Geri kalan insanlara ise bu âyetler bir açıklamadır. Bu açıklamalar ile Allah’ın onlara karşı delili böylelikle ortaya konulmuş olmaktadır ki helâk olan, apaçık bir delili gördükten sonra helâk olsun.
Yüce Allah’ın:“Bu, insanlar için bir açıklamadır” buyruğundaki işaretin, Kur’ân-ı Kerîm’e ve hikmet dolu Zikre ait olma ihtimali de vardır. Çünkü Kur’ân-ı Kerîm bütün insanlar için bir açıklama, özel olarak da takvâ sahipleri için bir hidâyet ve bir öğüttür. Her iki anlam da hak ve doğrudur.
Nakon što su vjernici iskušani u bici na Uhudu, Uzvišeni Allah ih tješi govoreći: "Prije vas su uništeni mnogi nevjernici, shodno Allahovim zakonima koji vladaju na ovom svijetu, i konačnica je pripala vjernicima nakon što su iskušani – pa putujte po Zemlji i vadite pouke iz onoga kako su skončali ljudi koji Allaha i Njegove poslanike u laž utjerivaše. Njihove su kuće puste ostale, i njihova je vlast nestala."
Plemeniti Kur'an sadrži objašnjenje istine i upozorenje na zabludu za sve ljude. On bogobojaznima ukazuje na Pravi put i upozorava ih od stranputice jer su bogobojazni ti koji se istinski okoriste kur'anskim uputama.
Questo Generoso Corano è un chiarimento della verità, ed un monito contro la falsità rivolto a tutta la gente, ed è una guida alla Retta Via, sostegno per i credenti, poiché sono loro che traggono beneficio e successo dalla sua guida.
El Sagrado Corán es expresión de la verdad que combate la mentira, y está dirigido a todos los seres humanos. Muestra el camino recto a los piadosos y los aleja de la vía del mal: son ellos los que se beneficiarán de la guía que encierra.
Đây là Thiên Kinh Qur'an chỉ định rõ ràng đâu là chân lý, đâu là giả tạo cho toàn thể nhân loại biết. Nó hướng con người đến với Chính Đạo và là bức chắn dành cho nhóm người biết kính sợ, bởi chỉ có họ mới nhận thức được chỉ đạo có trong Nó.
Itong Marangal na Qur'ān ay isang paglilinaw para sa katotohanan at isang pagbibigay-babala laban sa kabulaanan para sa mga tao sa kalahatan. Ito ay isang paggabay tungo sa patnubay at isang pampigil para sa mga tagapangilag magkasala dahil sila ay ang mga tagapakinabang sa taglay nito na patnubay at paggagabay.
Those who fear God lead their lives as if God is watching over them, that is, as if all their actions are performed so as to be more and more pleasing in the eyes of God. Instead of leading a life of licentiousness, they lead a life of constraint. The requirements of the religion of God become their own requirements and for that they spend in charity under all circumstances, irrespective of whether they have much or little. When enraged, they control themselves. When there is a cause for complaint, they forgive instead of reacting negatively. They too fall into error, but that is only temporary. They immediately realize their mistake and return to God, spontaneously invoking His forgiveness and seeking His mercy. Whatever has been stated verbally in the Quran is borne out by the events of Islamic history. But advice is heeded only by those who are keen to have it.
Bu Kur'an-ı Kerim hakkın beyanı ve bütün insanları batıla karşı uyarmak içindir. O hidayeti gösteren ve muttakileri (günahlardan) alıkoyandır. Çünkü onlar, Kuran'da belirtilen hidayet ve doğru yoldan istifade ederler.
Al-Qur`ān al-Karīm ini adalah penjelasan bagi kebenaran dan peringatan daripada kebatilan untuk seluruh umat manusia. Al-Qur`ān adalah petunjuk ke jalan yang benar dan pengingat bagi orang-orang yang bertakwa karena merekalah yang akan mendapatkan manfaat dari petunjuk dan bimbingan yang ada di dalamnya.
This noble Qur’ān is a clarification of the truth, and a warning against what is false, for all people. It shows the path to guidance and the limits for the Mindful, because it is they who benefit from the guidance it contains.
Ce Noble Coran est un exposé de la vérité qui pourfend le mensonge et s’adresse à tous les hommes. Il montre le droit chemin aux pieux et les détourne de la voie du mal, puisque ce sont eux qui tirent profit de la guidée qu’il renferme.
Ô croyants, ne faiblissez pas et ne soyez pas tristes pour ce que vous avez subi lors de la Bataille de `Uħud ; il ne convient pas que vous soyez tristes car vous êtes supérieurs par votre foi et supérieurs par l’aide d’Allah et votre espoir qu’Il vous secourra, si vous croyez en Allah et en la promesse qu’Il a faite à Ses serviteurs pieux.
Do not become weak, O believers, and do not be sad about what happened to you on the day of Uḥud. That is not appropriate for you, because you are superior because of your faith, and the uppermost with Allah’s help and the hope of victory, if you have faith in Allah and in His promise to those who are Mindful.
-Ey Müminler!- Acizlik göstermeyin! Uhud günü başınıza gelenlerden dolayı üzülmeyin, bu size yakışmaz. Sizler imanınızdan ötürü üstün olanlarsınız. Şayet Allah'a ve muttaki kullarına vadettiğine iman eden kimseler iseniz, Allah'ın desteği ve yardımını ummanızdan dolayı üstün olan sizlersiniz.
Janganlah kalian -wahai orang-orang mukmin- menjadi lemah dan bersedih hati atas apa yang menimpa kalian dalam perang Uhud. Tidak sepatutnya kalian bersikap seperti itu karena kalian adalah orang-orang yang paling mulia dengan keimanan kalian, dan paling terhormat dengan adanya bantuan Allah dan harapan akan datangnya pertolongan dari-Nya, jika kalian beriman kepada Allah dan percaya akan janji-Nya bagi hamba-hamba-Nya yang bertakwa.
O vjernici, nemojte klonuti i nemojte tugovati zbog onoga što vas je zadesilo u bici na Uhudu; to vam ne priliči. Vi ste gornji svojim vjerovanjem, i vi ste gornji time što će vas Allah pomoći i dati vam pobjedu – ako budete pravi vjernici u Allaha i Njegovo obećanje bogobojaznima.
Non affliggetevi, o credenti, e non rattristatevi per ciò che vi è accaduto nel giorno di Uħud: Non fate ciò, poiché siete i migliori per la vostra fede.
Creyentes, no se desalienten ni se sientan tristes por lo que han vivido en la Batalla de Uhud. No deben estar tristes, ya que ustedes son superiores por su fe y superiores por la ayuda de Al-lah y su esperanza de que Él los socorrerá, si creen en Al-lah y en la promesa que ha hecho a Sus siervos piadosos.
"Janganlah kamu bersikap lemah, dan janganlah (pula) kamu bersedih hati, padahal kamulah orang-orang yang paling tinggi (derajatnya), jika kamu orang-orang yang beriman. Jika kamu (pada perang Uhud) mendapat luka, maka sesungguhnya kaum (kafir) itu pun (pada perang Badar) mendapat luka yang serupa. Dan masa (kejayaan dan kehancuran) itu Kami pergilirkan di antara manusia (agar mereka mendapat pelajaran); dan supaya Allah membedakan orang-orang yang beriman (dengan orang-orang kafir) supaya sebagian kamu dijadikanNya (gugur sebagai) syuhada. Dan Allah tidak menyukai orang-orang yang zhalim. Dan agar Allah membersihkan orang-orang yang beriman (dari dosa mereka) dan membinasakan orang-orang yang kafir. Apakah kamu mengira bahwa kamu akan masuk surga, padahal belum nyata bagi Allah orang-orang yang berjihad darimu dan belum nyata orang-orang yang sabar? Sesungguhnya kamu mengharapkan mati (syahid) sebelum kamu menghadapinya; (sekarang) sungguh kamu telah melihatnya dan kamu menyaksikannya." (Ali Imran: 139-143).
(139) Allah تعالى berfirman untuk menyemangatkan hamba-hambaNya yang beriman dan menguatkan tekad mereka serta membangkitkan keinginan mereka, ﴾ وَلَا تَهِنُواْ وَلَا تَحۡزَنُواْ ﴿ "Janganlah kamu bersikap lemah, dan janganlah (pula) kamu bersedih hati," maksudnya, janganlah kalian lemah semangat dan lemah pada tubuh kalian, dan janganlah kalian bersedih hati ketika kalian tertimpa oleh suatu musibah dan diuji dengan ujian seperti ini. Karena kesedihan dalam hati dan kelemahan pada tubuh (justru) akan menambah musibah pada diri kalian, dan akan menjadi faktor pembangkit (kemenangan) bagi musuh kalian atas diri kalian; akan tetapi kuat-kanlah hati kalian dan tegarkan, lalu buanglah kesedihan darinya hingga kalian kuat dalam memerangi musuh kalian. Allah تعالى telah menyebutkan bahwa tidaklah patut bagi mereka untuk lemah dan bersedih padahal mereka itu paling tinggi kedudukannya dalam keimanan dan mereka mengharap pertolongan Allah dan pahala-Nya. Karena itu seorang Mukmin yang mengharapkan sesuatu yang telah dijanjikan oleh Allah berupa balasan duniawi dan ukhrawi tidaklah patut baginya hal tersebut. Oleh karena itu, Allah ber-firman, ﴾ وَأَنتُمُ ٱلۡأَعۡلَوۡنَ إِن كُنتُم مُّؤۡمِنِينَ ﴿ "Padahal kamulah orang-orang yang paling tinggi (derajatnya), jika kamu orang-orang yang beriman."
Kemudian Allah menghibur mereka karena mereka telah men-derita kekalahan, dan Allah menjelaskan tentang hikmah-hikmah yang agung yang berkaitan dengan hal tersebut seraya berfirman,
(140) ﴾ إِن يَمۡسَسۡكُمۡ قَرۡحٞ فَقَدۡ مَسَّ ٱلۡقَوۡمَ قَرۡحٞ مِّثۡلُهُۥۚ ﴿ "Jika kamu (pada perang Uhud) mendapat luka, maka sesungguhnya kaum (kafir) itu pun (pada perang Badar) mendapat luka yang serupa." Kalian dan mereka sungguh sama-sama menderita luka, akan tetapi kalian mengharap dari Allah apa yang tidak mereka harapkan, sebagaimana Allah تعالى berfirman,
﴾ إِن تَكُونُواْ تَأۡلَمُونَ فَإِنَّهُمۡ يَأۡلَمُونَ كَمَا تَأۡلَمُونَۖ وَتَرۡجُونَ مِنَ ٱللَّهِ مَا لَا يَرۡجُونَۗ ﴿
"Jika kamu menderita kesakitan, maka sesungguhnya mereka pun menderita kesakitan (pula), sebagaimana kamu menderitanya, sedang kamu mengharap dari Allah apa yang tidak mereka harapkan." (An-Nisa`: 104).
Dan di antara hikmah lain adalah bahwa dunia ini telah Allah berikan kepada orang yang beriman dan orang kafir, orang baik dan orang jahat. Begitulah Allah menggilir hari (masa kejayaan dan keruntuhan) di antara manusia, hari ini untuk kelompok itu dan hari yang lain untuk kelompok lainnya, karena negeri dunia ini musnah dan fana, hal ini tentunya berbeda dengan negeri akhirat, karena negeri itu khusus bagi orang-orang yang beriman.
﴾ وَلِيَعۡلَمَ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ ﴿ "Dan supaya Allah membedakan orang-orang yang beriman (dengan orang-orang kafir)." Ini juga di antara hikmah-hikmahnya, yaitu bahwa Allah menguji hamba-hambaNya dengan kekalahan dan musibah, agar nampak jelas antara Mukmin dan munafik. Karena bila kemenangan itu selalu bersama kaum Muk-minin dalam seluruh peperangannya, niscaya akan masuk ke dalam Islam orang-orang yang tidak menginginkannya, namun apabila terjadi beberapa bentuk cobaan pada beberapa peperangan mereka, niscaya akan jelaslah seorang Mukmin hakiki yang menghendaki Islam, baik dalam kondisi susah dan senang, sulit dan lapang dari orang yang tidak demikian, ﴾ وَيَتَّخِذَ مِنكُمۡ شُهَدَآءَۗ ﴿ "dan supaya sebagian kamu dijadikanNya (gugur sebagai) syuhada (orang-orang yang mati syahid)."
Hal ini juga merupakan hikmah, karena syahid di sisi Allah adalah termasuk derajat yang paling tinggi, dan tidak ada jalan untuk memperolehnya kecuali dengan memperoleh sebab-sebab-nya. Ini merupakan rahmatNya bagi hamba-hambaNya yang beriman, yaitu dengan membuat untuk mereka sebab-sebab yang dibenci oleh jiwa agar Dia memberikan kepada mereka sesuatu yang mereka sukai dari derajat yang tinggi dan kenikmatan yang abadi.
﴾ وَٱللَّهُ لَا يُحِبُّ ٱلظَّٰلِمِينَ ﴿ "Dan Allah tidak menyukai orang-orang yang zhalim," yaitu orang-orang yang menzhalimi diri mereka sendiri dan meninggalkan peperangan di jalanNya. Ayat ini menggam-barkan sebuah sindiran dengan mencela kaum munafik dan bahwa mereka itu dibenci oleh Allah. Oleh karena itu, Allah membuat mereka meninggalkan peperangan di jalanNya. Dan sekiranya mereka hendak ikut pergi, pastilah mereka akan mengadakan per-siapan untuk itu, akan tetapi Allah membenci keikutsertaan mereka hingga Allah membuat mereka meninggalkannya dan agar dikata-kan kepada mereka, "Tinggallah bersama orang-orang yang tinggal (tidak ikut berperang)."
(141) ﴾ وَلِيُمَحِّصَ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ ﴿ "Dan agar Allah membersihkan orang-orang yang beriman (dari dosa mereka)." Ini juga termasuk hikmah lainnya yaitu bahwa Allah تعالى membersihkan kaum Mukminin dengan adanya cobaan itu dari dosa-dosa dan kekurangan mereka. Ini menunjukkan bahwa syahid dan berperang di jalan Allah itu menggugurkan dosa dan menghilangkan aib, dan juga Allah mem-bersihkan kaum Mukminin dari selain mereka dari kalangan kaum munafikin, hingga kaum Muslimin berlepas diri dari mereka dan mereka mengetahui siapa yang Mukmin dan siapa yang munafik.
Dan di antara hikmahnya juga adalah bahwa Allah menetap-kan hal itu untuk membinasakan orang-orang kafir, maksudnya, agar menjadi faktor penyebab mereka menjadi binasa dan berhak mendapatkan hukuman. Karena bila mereka menang, niscaya me-reka akan berbuat zhalim dan kesesatan akan bertambah di atas kesesatan mereka yang dengan kezhaliman itu mereka berhak disegerakan hukumannya sebagai suatu rahmat bagi hamba-hamba-Nya yang beriman. Kemudian Allah تعالى berfirman,
(142) ﴾ أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُواْ ٱلۡجَنَّةَ وَلَمَّا يَعۡلَمِ ٱللَّهُ ٱلَّذِينَ جَٰهَدُواْ مِنكُمۡ وَيَعۡلَمَ ٱلصَّٰبِرِينَ ﴿ "Apakah kamu mengira bahwa kamu akan masuk surga, padahal belum nyata bagi Allah orang-orang yang berjihad darimu dan belum nyata orang-orang yang sabar?" Ini merupakan pertanyaan penolakan, maksudnya, janganlah kalian berpikir dan terlintas di benak kalian bahwa kalian akan masuk surga tanpa kesulitan dan menghadapi segala macam cobaan di jalan Allah dan dalam mencari keridhaan Allah. Karena surga itu merupakan puncak keinginan dan suatu yang paling utama untuk diperebutkan oleh orang-orang yang bersaing. Semakin besar keinginan, maka semakin besar pula sarana dan pekerjaan (yang dibutuhkan) untuk mencapainya, maka tidak-lah amal itu akan menyampaikan kepada ketenangan kecuali de-ngan meninggalkan (sifat) santai, dan tidaklah amal itu mendapat-kan kenikmatan kecuali dengan meninggalkan kenikmatan tersebut. Akan tetapi cobaan-cobaan dunia yang diderita oleh seorang hamba di jalan Allah ketika jiwa menempatinya dan terlatih dengannya serta mengetahui akibat dari itu semua, maka hal itu akan berbalik menjadi suatu anugerah bagi orang-orang yang memiliki hati nu-rani yang dalam, di mana mereka bahagia dengannya dan mereka tidak peduli dengan cobaan itu. Itu adalah karunia Allah yang di-berikan kepada orang yang dikehendakiNya. Kemudian Allah تعالى mengecam mereka dengan ketidaksabaran mereka terhadap suatu perkara yang sebenarnya mereka harapkan dan mereka inginkan seraya berfirman,
(143) ﴾ وَلَقَدۡ كُنتُمۡ تَمَنَّوۡنَ ٱلۡمَوۡتَ مِن قَبۡلِ أَن تَلۡقَوۡهُ ﴿ "Sungguh kamu mengharap-kan mati (syahid) sebelum kamu menghadapinya." Hal tersebut karena banyak di antara para sahabat رضي الله عنهم yang tidak ikut dalam perang Badar, mereka bercita-cita agar Allah mengikutkan mereka dalam suatu peperangan di mana mereka mengerahkan segala kemampuan mereka padanya. Allah تعالى berfirman kepada mereka, ﴾ فَقَدۡ رَأَيۡتُمُوهُ ﴿ "(Sekarang) sungguh kamu telah melihatnya", maksudnya kalian telah menyaksikan dengan mata kalian apa yang kalian cita-citakan, ﴾ وَأَنتُمۡ تَنظُرُونَ ﴿ "dan kamu menyaksikannya," lalu kenapa kalian tidak bersabar? Kondisi seperti itu tidaklah patut dan tidak baik, khusus-nya bagi orang-orang yang bercita-cita ikut perang dan mengharap-kan apa yang dicita-citakannya itu. Seharusnya dirinya mengerah-kan segala kemampuan dan kekuatannya dalam hal tersebut.
Ayat ini menunjukkan bolehnya bercita-cita syahid. Hal itu atas dasar bahwa Allah تعالى mengakui cita-cita mereka dan tidak mengingkarinya. Allah hanyalah mengingkari tindakan berpangku tangan, dan tidak beramal sesuai dengan tuntutan cita-cita tersebut, dan Allah Maha Mengetahui.
139- Gevşemeyin ve üzülmeyin, eğer mü’min iseniz üstün olan sizsiniz.
140- Eğer siz (Uhud’da) yara aldıysanız o topluluk da (Bedir’de) benzeri bir yara aldı. O günleri biz insanlar arasında döndürür dururuz ki Allah mü’minleri ortaya çıkarsın ve aranızdan şehitler edinsin. Allah zalimleri sevmez.
141- Bir de Allah mü’minleri temizlesin ve kâfirleri de helâk etsin diye.
142- Yoksa siz, Allah içinizden cihad edenlerle sabredenleri ortaya çıkarmadan cennete girebileceğinizi mi sandınız?
143- Andolsun ki siz ölümü onunla karşılaşmadan önce temenni ediyordunuz. İşte bakıp dururken gördünüz onu.
139. Yüce Allah mü’min kullarını teşvik etmek, azimlerini güçlendirmek ve onları gayrete getirmek üzere şöyle buyurmaktadır:“Gevşemeyin ve üzülmeyin” Yani musibet başınıza gelip de bu bela ile karşı karşıya kaldığınız vakit kalplerinize üzüntü girmesin, bedenleriniz de zayıflayıp gevşemesin. Çünkü kalplerde üzüntü ve bedenlerde de gevşeme baş gösterecek olursa musibetiniz daha bir artar ve bu, düşmanınıza size karşı bir yardım ve moral olur. Bunun yerine kalplerinizdeki cesaret duyguları daha da yükselsin, kendinize sabır ve sebat vermeye çalışın ve kalplerinizden kederi uzaklaştırıp düşmanlarınızla savaş konusunda daha bir metin olun.
Şanı Yüce Allah gevşeyip üzülmenin müminlere yakışmadığını söz konusu etmektedir. Çünkü onlar imanları itibari ile daha üstün olanlardır. Allah’ın yardım ve mükâfaatını umarlar. Allah’ın kendisine vaadetmiş olduğu dünyevi ve uhrevi mükâfaatları uman mü’minin ise bu duruma düşmemesi gerekir. Bundan dolayı Yüce Allah:“eğer mü’min iseniz üstün olan sizsiniz” buyurmaktadır.
140. Daha sonra Yüce Allah karşı karşıya kaldıkları yenilgi dolayısı ile onları teselli etmekte ve bunun sonucunda ortaya çıkan büyük hikmetleri beyan ederek şöyle buyurmaktadır:“Eğer siz (Uhud’da) yara aldıysanız o topluluk da (Bedir’de) benzeri bir yara aldı.” Böylelikle alınan yaralar bakımından siz de onlar da eşit bulunuyorsunuz. Ancak sizler onların Allah’tan ummadıkları şeyleri uman kimselersiniz. Nitekim Yüce Allah bir başka yerde şöyle buyurmaktadır:“Siz acı çekiyorsanız şüphesiz onlar da sizin çektiğiniz acı gibi acı çekiyorlar. Üstelik siz Allah’tan onların ümit edemeyecekleri şeyleri umuyorsunuz.”(en-Nisa, 4/104)
Bu husustaki hikmetlerden birisi de şudur: Yüce Allah bu dünyadan mü’mine de kâfire de iyiye de kötüye de verir. Ve Allah günleri insanlar arasında döndürüp dolaştırır:Bir gün bu tarafın lehine, bir gün karşı tarafın lehine olur. Çünkü bu dünya yurdu geçicidir, fanidir. Âhiret yurdu ise böyle değildir. Âhiret yurdu yalnızca iman edenlere hastır.“ki Allah mü’minleri ortaya çıkarsın”; Bu da bu husustaki hikmetlerden birisidir. Yüce Allah kullarını yenilgi ile de imtihan eder. Bu imtihan ise mü’min ile münafığın birbirinden ayırt edilmesi içindir. Çünkü bütün savaşlarda sürekli olarak mü’minler zafer kazanacak olursa, İslâm’a gerçekte onu istemeyenler de girer. Bazı olaylarda birtakım bela ve imtihanlarla karşı karşıya kalınacak olursa, o takdirde sıkıntıda da rahatlık zamanlarında da kolaylıkta da zorlukta da İslâm’ı gerçekten benimseyen mü’minlerle böyle olmayanlar açıkça ortaya çıkar.“ve aranızdan şehitler edinsin”; Bu da bu konudaki hikmetlerden birisidir. Çünkü Allah nezdinde şehitlik, en üstün mevkilerden birisidir. Bu mevkiye ulaşmanın tek yolu ise onun sebeplerinin yerine getirilmesidir. İşte Yüce Allah’ın, mü’min kullarının arzuladıkları üstün konaklar ve ebedi nimetleri elde edebilmeleri için nefislerin hoşlanmayacağı birtakım sebepleri karşılarına çıkarması da mü’min kullarına olan rahmetinin bir tecellisidir.“Allah zalimleri” yani kendilerine zulmeden ve Allah yolunda savaşmayıp oturanları “sevmez.” Sanki burada üstü kapalı bir şekilde münafıklar yerilmekte ve onların Allah tarafından nefretle karşılandıkları ifade edilmektedir. Bu sebepledir k Allah onları cihaddan alıkoymuştur. Çünkü “eğer onlar (cihada) çıkmak isteselerdi elbette bunun için bir hazırlık yaparlardı. Fakat Allah onların çıkmalarını hoş görmedi de kendilerini alıkoydu ve (onlara): Oturanlarla beraber oturun dendi.”(et-Tevbe, 9/46)
141. “Bir de Allah mü’minleri temizlesin”buyruğu da Uhud bozgunundaki hikmetlerden birisini dile getirmektedir. Allah böylelikle mü’minleri günahlarından ve kusurlarından arındırıp temizlemek istemiştir. Buna delil de Allah yolunda cihad ve şehadetin günahları örtmesi ve kusurları gidermesidir. Yine Allah mü’minleri onların dışında kalan münafıklardan da arındırıp temizler, böylelikle mü’minler onlardan kurtulurlar. Kimin mü’min, kimin münafık olduğunu anlarlar.“kâfirleri de helâk etsin diye” Bu husustaki hikmetlerden birisi de Yüce Allah’ın bu yolla kâfirlerin helâk edilmesini takdir etmesidir. Yani böylelikle karşılaşacakları ceza ile kâfirler helâk edilip yok edilirler. Çünkü kâfirler zafere kavuşacak olurlarsa haddi aşarlar ve azgınlıklarına azgınlık katarlar. Bu sebepten dolayı da çabucak cezalandırılmayı hak ederler. Bu da Allah’ın mü’min kullarına olan bir rahmetidir.
142. “Yoksa siz, Allah içinizden cihad edenlerle sabredenleri ortaya çıkarmadan cennete girebileceğinizi mi sandınız?” Bu buyruktaki soru, inkâr amaçlıdır. Yani Allah yolunda ve O’nun rızası uğrunda zorlukla karşılaşmaksızın, hoşlanılmayan şeylere tahammül etmeksizin cennete gireceğinizi zannetmeyin, böyle bir şeyi hatırınıza bile getirmeyin, demektir. Çünkü cennet dileklerin en yücesi ve yarışanların uğrunda yarıştıkları şeylerin en üstünüdür. Dilek ne kadar büyük olursa ona ulaştıran yol da o kadar zor olur. Ona götüren amel de o kadar büyük olur. Rahata, rahatı terk etmeksizin ulaşılamaz. Nimetler de nimetler terk edilmeksizin elde edilemez.
Fakat Allah yolunda kula, dünya hayatında iken isabet eden hoş olmayan şeylere karşı nefis alıştırılması, bu hususta eğitilmesi ve varacağı yerin bilinmesi halinde -basiret erbabı nezdinde- bu sıkıntılar sonuçta kendilerini sevince ulaştıracak hediyelere dönüşür ve artık onlar o zorluklara aldırmazlar. Bu da Allah’ın bir lütfudur ve O lütfunu dilediği kimselere verir.
Daha sonra Yüce Allah önceleri temenni edip de gerçekleşmesini arzu ettikleri bir husus üzerinde gereği gibi sabretmediklerinden ötürü onları azarlayarak şöyle buyurmaktadır:
143. “Andolsun ki siz ölümü onunla karşılaşmadan önce temenni ediyordunuz.” Ashab-ı Kiram radıyallahu anhum arasından Bedir’e katılmamış birçok kimse vardı ve bunlar Allah’tan, bütün güçlerini ortaya koyacakları bir savaşta bulunmayı temenni ediyorlardı. İşte Yüce Allah bunlara:“İşte bakıp dururken gördünüz onu!” diye buyurmaktadır. Yani bakıp dururken daha önce temenni ettiğiniz şeyi gözlerinizle görmüş bulunuyorsunuz. O halde ne diye sabrı terk ediyorsunuz? Bu, özellikle böyle bir temennide bulunanlara ve temenni ettiği şeyi ele geçiren kimselere yakışmayan ve uygun olmayan bir haldir. Bu temennide bulunan kimseye düşen, bütün gayretini ortaya koyması ve bu konuda gücünü son noktasına kadar harcamasıdır.
Bu âyet-i kerimede şehid olmayı temenni etmenin mekruh olmadığına delil vardır. Buna delil yönü de şöyledir: Yüce Allah onların bu temennilerine karşı itiraz teşkil edecek bir ifade kullanmadığı gibi temennide bulunmalarından dolayı da onları kınamamıştır. Sadece onların bu temenninin gereğini yapmamalarına karşı çıkmıştır. Doğrusunu en iyi bilen Allah’tır.
Các ngươi chớ yếu đuối và buồn bã - hỡi tín đồ Mu'min - về những tai nạn đi qua các ngươi ở Uhud, đó là điều không nên bởi các ngươi luôn cao cơ hơn họ bởi có niềm tin Iman, cao cơ hơn vì được Allah phù hộ và hi vọng các ngươi được chiến thắng, nếu các ngươi là nhóm người Mu'min hết lòng tin tưởng Allah về những gì đã hứa hẹn cho nhóm người biết kính sợ.
Once again, Muslims are being consoled through these verses about what happened to them at the Battle of Uhud. They are being told that, under the customary practice of Allah, the disbelievers are the ultimate losers; it does not matter if Muslims have not scored a victory at this time because of their strategic mistake, but should they stick to the demands of their Faith, that is, perseverance and fear of Allah, it will be the disbelievers who shall be the ultimate losers.
Commentary:
The Battle of Uhud has been fully described earlier in this Surah through which we already know that the initial success of the Muslim army turned into a defeat in this Jihad because of some of their own shortcomings, although they had already scored an earlier victory (at Badr). Seventy noble Companions ؓ sacrificed their lives on this occasion. The Holy Prophet ﷺ was hurt. But, inspite of all this, Allah Almighty let the balance of the Battle tilt in favour of Muslims and the enemy retreated.
This temporary defeat and setback came because:
1. The Muslim archers could not abide by the standing orders given to them by the Holy Prophet ﷺ due to a difference of opinion. Some favoured holding on to the position they already held; others saw no need to stay there and opted for the collection of spoils with everybody else.
2. The news that the Holy Prophet ﷺ has been martyred on the battlefield weakened their resolve to fight.
3. The difference came up in something very serious, that is, the explicit command of the Holy Prophet ﷺ ، the obedience to which was mandatory.
So, these three mistakes by Muslims resulted in a temporary setback. No doubt, this temporary setback was later on turned into final victory for them, yet Muslim mujahidin were virtually torn apart with wounds. Dead bodies of their most valiant fighters were strewn before their eyes. Even the Holy Prophet ﷺ was wounded by the merciless enemy. Disappointed, dismayed, they were also terribly shocked over their own mistakes. In short, Muslims were on the horns of a dilemma. They were pining over the past and there was acute danger that they may become weak in the future and the duty of leading the people of the world entrusted to them may be hampered. In order to cover these two gaps, the Holy Qur'an came up with the declaration:
وَلَا تَهِنُوا وَلَا تَحْزَنُوا وَأَنتُمُ الْأَعْلَوْنَ إِن كُنتُم مُّؤْمِنِينَ ﴿139﴾
And do not lose heart and do not grieve, and you are the upper-most if you are believers. (139)
So, the message given to Muslims in the opening verse under comment is: Do not let weakness or inertia come near you in the future and do not pine over what has gone by. Finally, it is you who shall prevail, if you hold on to the path of faith and belief, having total confidence in the promises made by Allah Almighty, never ever turning your backs on obedience to the Prophet ﷺ and Jihad in the way of Allah.
In other words, the object was to impress upon Muslims that they should not waste their time and energy by feeling sorry for whatever mistakes they have made in the past. Instead, they should devote to ways and means which make things right for them in the future. For success after failure, strong faith and an unflinching obedience to the Messenger of Allah are certain guarantees of a bright future. If Muslims persist with these qualities, they are bound to be victorious ultimately.
This call of the Qur'an made broken hearts throb again. Sulking bodies were aglow with a fresh spirit. Just- imagine how Allah Almighty groomed the men carrying His message and gave Muslims for all times to come a principle and a rule of procedure whereby it was made necessary that Muslims should never shed tears over dead issues. Instead, they should do all they can to get together the means to strength and power. Then, right along with it, it was made very clear that supremacy and glory can be achieved through one, and only one, basic source, which is, having faith and fulfilling its demands. The demands of Faith include among other things, preparations which must be made in view of an impending war. It means that it is necessary to consolidate military power, assemble and make ready all relevant hardware, and harness all other means to that end, of course, in proportion to ability and capacity. The events of the Battle of Uhud, from the beginning to the end, are a testimony to all these considerations.
Huwag kayong manghina, O mga mananampalataya, at huwag kayong malungkot sa tumama sa inyo sa Araw ng Uḥud. Hindi nararapat iyon para sa inyo sapagkat kayo ay ang mga pinakamataas dahil sa pananampalataya ninyo at ang mga pinakamataas dahil sa tulong ni Allāh at pag-asa ninyo sa pag-aadya Niya, kung kayo ay mga mananampalataya kay Allāh at sa pangako Niya sa mga lingkod Niya na mga tagapangilag magkasala.
Se avete subìto, o voi credenti, feriti o morti, nel giorno di Uħud, anche i miscredenti hanno subìto feriti e morti così come è accaduto a voi, e la sorte dei giorni dipende da Allāh, sia per i credenti che per i miscredenti, come Lo compiace, sia per la vittoria che sconfitta, ad uno scopo ben preciso, tra cui distinguere tra il vero credente e l'ipocrita, ed inoltre al fine di premiare chi vuole col martirio per la Sua causa; ed Allāh non ama coloro che commettono ingiustizia contro se stessi, abbandonando la lotta per la Sua causaالجهاد في سبيله.
Kung may dumapo sa inyo, O mga mananampalataya, na sugat at pagkapatay sa Araw ng Uḥud ay dinapuan nga naman ang mga tagatangging sumampalataya ng sugat at pagkapatay tulad ng dumapo sa inyo. Ang mga araw ay ibinabaling-baling ni Allāh sa pagitan ng mga tao: sa mga mananampalataya sa kanila at mga tagatangging sumampalataya sa kanila ayon sa niloob Niya na pagwawagi at pagkatalo dahil sa mga kasanhiang malalim, na kabilang sa mga ito ay upang malantad ang mga mananampalataya nang totohanan mula sa mga mapagpaimbabaw, at kabilang pa sa mga ito ay upang magparangal Siya sa sinumang niloloob Niya ng pagkamartir sa landas Niya. Si Allāh ay hindi umiibig sa mga tagalabag sa katarungan sa mga sarili nila dahil sa pag-iwan sa pakikibaka sa landas Niya.
The second verse that follows gives consolation to Muslims from another angle. It has been said that if Muslims were wounded or hurt in that particular battle, so also were those fighting against them. If seventy Muslim men were martyred with many wounded, is it not that they had condemned an identical number of their enemies to Hell, and wounded many, a year ago? Then, in this very battle, many a men from the enemy ranks were killed and wounded initially. So, when the text says:
إِن يَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ الْقَوْمَ قَرْحٌ مِّثْلُهُ ۚ وَتِلْكَ الْأَيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ
If you receive a wound, they have received a similar wound. And such days we rotate among the people..
It guides us to another important principle and rule of procedure.
In this mortal world, the customary practice of Allah Almighty is to cause the days of hardship and ease, pain and comfort, suffering and peace occur among people by turns. If, for some reason, a falsely-motivated power succeeds in getting a short-lived upper hand, the group motivated by the truth should not lose heart and come to think that, from this point onwards, they are always doomed to nothing but defeat. Instead of taking this negative attitude, they should rather go about finding out the causes of that defeat, and once they have discovered those, they should take corrective measures and eliminate all possibilities of repeating those mistakes. In the end, the group motivated by the truth shall emerge as the ultimate victor.
Nếu các ngươi - hỡi tín đồ Mu'min - bị phải hoạn nạn chết chóc, thương tích ở Uhud thì nhóm ngoại đạo cũng bị thương tích và chết chóc như các ngươi, đó là ngày tháng mà Allah hoán chuyển giữ loài người gồm Mu'min và nhóm Kafir như thế nào tùy Ngài, điều đó thể hiện tính sáng suốt của Allah, nhân đó Ngài loại bỏ nhóm Munafiq rác rưởi khỏi nhóm người Mu'min; tạo cơ hội cho tín đồ Mu'min hi sinh Shahid vì chính nghĩa của Allah. Allah không hề thương yêu đám người sai quấy đã bỏ lỡ cơ hội Jihad vì Allah.
-Ey Müminler!- Uhud günü ölüm ve yaralanma gibi musibetler size isabet ettiyse, şüphesiz size isabet eden ölüm ve yaralanma kâfirlere de isabet etti. Allah günleri, Mümin veya kâfir insanlar arasında döndürüp durur. Üstün hikmeti gereği dilediği yardım ve hezimeti onlara ulaştırır. Bu üstün hikmetlerinden bazısı şunlardır. Gerçek Müminlerin münafıklardan ayırt edilip, ortaya koymak ve kendi yolunda şehadet makamına erenlere ikram etmek. Şüphesiz, yüce Allah kendi yolunda yapılması gereken cihadı terk edip, nefislerine zulmeden kimseleri asla sevmez.
Jika kalian -wahai orang-orang mukmin- mengalami luka-luka dan terbunuh dalam perang Uhud, sesungguhnya orang-orang kafir juga pernah mengalami luka-luka dan terbunuh seperti kalian. Hari-hari itu Allah putar di antara manusia yang beriman dan kafir dengan kemenangan dan kekalahan yang dikehendaki-Nya karena adanya hikmah-hikmah yang sangat mulia di baliknya, di antaranya untuk membedakan mana orang-orang yang benar-benar beriman dan mana orang-orang yang munafik, juga untuk memuliakan orang yang Allah kehendaki menjadi syahid di jalan-Nya. Allah tidak menyukai orang-orang yang menzalimi dirinya sendiri dengan meninggalkan jihad di jalan-Nya.
O believers, if you suffered injuries and losses on the day of Uḥud, then the disbelievers also suffered injuries and losses just as you did. Allah distributes such days between people, whether they have faith or disbelieve, giving victory and defeat as He wills, for reasons of great wisdom. Among these reasons is to make it clear, those who truly have faith as opposed to those who are hypocrites, and to honour whomever He wills with martyrdom in His cause. Allah dislikes those who wrong themselves by giving up striving in his path.
Creyentes, si han tenido muertos y heridos durante la batalla de Uhud, los incrédulos han sufrido también las mismas pérdidas. Al-lah decide la suerte de todos, incrédulos y creyentes. Él les asigna vidas más o menos largas, y hace alternar las victorias y las derrotas por razones que atañen a Su sabiduría. Él quiere principalmente hacer que los verdaderos creyentes se distingan de los hipócritas, y dar a quien Él quiera el honor de morir dando testimonio de su fe.
O vjernici, ako ste zadobili rane i izginuli u bici na Uhudu – pa, i nevjernici su zadobili rane i izginuli kao i vi. Allah dane pobjede i poraza daje naizmjenice i vjernicima i nevjernicima, onako kako On hoće, iz Svoje savršene mudrosti. Jedna od mudrosti jest da se razdvoje vjernici od licemjera, i da Allah počasti koga On hoće pogibijom na Njegovom putu. Allah ne vole one koji su sebi nepravdu učinili ostavljajući borbu na Njegovom putu.
Ô croyants, si vous avez perdu des morts et des blessés lors de la Bataille de `Uħud, les mécréants ont également subi les mêmes pertes. Allah décide du sort de tous, mécréants comme croyants. Il leur alloue des vies plus ou moins longues et fait alterner victoires et défaites pour des raisons qui relèvent de Sa sagesse. Il veut notamment faire en sorte que les véritables croyants se distinguent des hypocrites et accorder à qui Il veut l’honneur de devenir un martyr pour Sa cause.
Allah n’aime pas ceux qui sont injustes envers eux-mêmes par le délaissement de la lutte pour Sa cause.
Od mudrosti ovih iskušenja jest i čišćenje vjernika od grijeha i čišćenje njihovih redova od licemjera, kako bi na taj način uništio nevjernike.
Entre las otras razones que atañen a Su sabiduría se encuentran las siguientes: purificar a los creyentes de sus pecados, evidenciar a los hipócritas y debilitar a los incrédulos.
Parmi les autres raisons qui relèvent de Sa sagesse, on compte les suivantes: purifier les croyants de leurs péchés, débarrasser leurs rangs des hypocrites et anéantir les mécréants.
Salah satu hikmahnya ialah membersihkan dosa-dosa orang-orang mukmin, membersihkan barisan mereka dari orang-orang munafik, dan membinasakan serta menyingkirkan orang-orang kafir.
Trong những giá trị quí giá là tẩy xóa tội lỗi cho tín đồ Mu'min, xóa sạch đám Munafiq khỏi hàng ngũ và tiêu diệt nhóm người Kafir, đập tan họ.
E l'acquisizione di tali conoscenze purifica i credenti dai loro peccati e li libera dall'ipocrisia, e distrugge i miscredenti e li stermina.
Kabilang sa mga kasanhiang ito ay ang pagdadalisay sa mga mananampalataya mula sa mga pagkakasala nila at ang pagsasala ng hanay nila mula sa mga mapagpaimbabaw, at upang magpahamak Siya sa mga tagatangging sumampalataya at lumipol Siya sa kanila.
Bu hikmetlerden biri de, müminleri günahlarından arındırmak, saflarını münafıklardan temizlemek ve kâfirleri helak edip yok etmeleri içindir.
Accepting faith amounts to making a pledge to lead one’s life according to God’s commandments. God has promised the believers success in this world and Paradise in the next. Besides this, He will confer upon those who have suffered rejection in this world, the foremost honour of being chosen as witnesses in His court. And it will be on the basis of their evidence that the eternal fate of all human beings will be decided. But one will not receive this status merely on the strength of verbal claims to have embraced the faith; each individual will have necessarily to prove his genuineness in terms of the patience he has exercised on earth and his struggle for the cause of God. Difficulties and obstacles will be placed by others in the path of the believer in both cases, that is, whether he wants to base his personal life on faith and belief or stand before others as a witness of the religion of God. Persevering in God’s cause while facing all odds and difficulties along the way is a form of struggle, or jihad, while standing by one’s pledges and never taking an emotional step are a form of patience, or sabr. Whichever group struggles while remaining patient and peaceful will be successful in this world of God as well as in the Hereafter. It is people such as these who are deserving candidates for Paradise.
A part of this wisdom of changing fortunes is the purification of those who have faith from their sins, separating them from the hypocrites, and destroying and removing those who reject the truth.
Did you think, O believers, that you would enter Paradise before such trials and tests that prove which of you really struggle for the sake of Allah and are patient with the trials they are given?
-Ey Müminler!- Gerçekten Allah yolunda cihat edenlerin ve başlarına gelen belalara sabredenlerin ortaya çıkması için sınanmadan ve sabır göstermeden cennete gireceğinizi mi zannettiniz?
O vjernici, zar ste mislili da ćete ući u džennet bez iskušenja i strpljenja kroz koje dolaze do izražaja oni koji se istinski bore na Allahovom putu i koji su strpljivi na iskušenjima koja ih pritom zadese?
Apakah kalian -wahai orang-orang mukmin mengira bahwa kalian akan masuk Surga tanpa ujian dan kesabaran yang memperlihatkan siapa orang-orang yang benar-benar berjihad di jalan Allah dan bersabar terhadap cobaan yang mereka hadapi di medan jihad?
Creyentes, ¿habían creído que entrarían al Paraíso sin pasar pruebas por las cuales podamos reconocer a los que están dispuestos a combatir por la causa de Al-lah, si es necesario, y ser pacientes?
Ô croyants, avez-vous cru que vous entrerez au Paradis sans subir d’épreuves par lesquelles on reconnaît les véritables combattants pour la cause d’Allah et les endurants ?
Phải chăng các ngươi - hỡi tín đồ Mu'min - tưởng là các ngươi được suông sẽ vào Thiên Đàng không bị thử thách và chịu đựng ư ? Trong khi điều đó xảy ra với nhóm người Jihad vì chính nghĩa của Allah và họ luôn kiên nhẫn đối diện với bao thử thách.
O pensavate, o credenti, di entrare in Paradiso senza essere messi alla prova e soffrire?! Questo mette in evidenza chi sono coloro che lottano realmente per la causa di Allāh e quelli che resistono alle tentazioni.
O nagpalagay kayo, O mga mananampalataya, na kayo ay papasok sa Paraiso nang walang pagsubok at pagtitiis na malalantad sa pamamagitan nito ang mga nakikibaka sa landas ni Allāh nang totohanan at ang mga nagtitiis sa pagsubok na tumatama sa kanila dahil doon.
Desideravate, o voi credenti, incontrare i miscredenti al fine di ottenere il martirio per la causa di Allāh, così come lo ottennero i vostri fratelli in precedenza, nel giorno di Badr, prima di andare incontro alla morte a alla sua gravità, e nel giorno di Uħud avete visto con i vostri occhi proprio ciò che desideravate.
Talaga ngang kayo noon, O mga mananampalataya, ay nagmimithi ng pakikipagkita sa mga tagatangging sumampalataya upang magtamo kayo ng pagkamartir sa landas ni Allāh gaya ng pagkatamo nito ng mga kapatid ninyo sa Araw ng Badr bago pa kayo nakipagharap sa mga kadahilanan ng kamatayan at katindihan nito. Heto, nakakita nga kayo sa Araw ng Uḥud ng minithi ninyo habang kayo ay nakatingin doon nang mata sa mata.
O believers, you wished to meet the disbelievers so that you could gain martyrdom for the sake of Allah, like your brothers did on the day of Badr, before you saw the severity and ways of death. Now on the day of Uḥud you have seen what you wished for with your own eyes.
-Ey Müminler!- Ölüme götüren sebep ve zorluklarla karşı karşıya gelmeden önce Bedir günü kardeşlerinizin ulaştığı Allah yolundaki şehadete sizler de kavuşmak için kâfirlerle karşılaşmayı temenni ediyordunuz. İşte Uhud günü temenni ettiğiniz şeyi gördünüz ve ona aşikâr olarak bakıp duruyorsunuz.
When an individual resolves to follow the path of God, he is confronted with many kinds of problems and difficulties created by others. Sometimes these problems produce in him a state of uncertainty; sometimes they make him think of opting for a policy of expediency; sometimes they arouse negative feelings within him; sometimes he is tempted to embrace such a version of God’s religion as has great public appeal. Herein lies the test of man in the present world. Whatever reaction man shows on such occasions serves as an indicator of whether he is false or true in his acceptance of faith. If his actions correspond to his verbal claim of faith, he is true, and if not, he is false. Becoming God’s witness is the final destination of this journey. Let us imagine a servant of God who comes forward as a preacher of truth before the people. He himself fully practises what he preaches. People may regard him as insignificant, but he does not mind. He faces difficulties, but he is not discouraged; he perseveres in sending out the call of truth. He is neither disheartened nor given to negative thinking. Even when he has to pay the price with his life and property, his stand is not shaken. This test is a momentous one; but it is as a result of his passing this test that God selects him to be a witness in His divine court. When, despite all sorts of adverse situations, man continues to perform the task of conveying the divine message, he proves that he is convinced of the truth of the message he preaches. Furthermore, this also shows that the message he conveys to others is not just a trivial matter, but an extremely serious one.
Kalian -wahai orang-orang mukmin- pernah berharap untuk bertemu dengan orang-orang kafir supaya kalian bisa menjadi syahid di jalan Allah seperti saudara-saudara kalian yang gugur dalam perang Badar, sebelum kalian bertemu dengan situasi yang memaksa kalian bertaruh nyawa. Nah, dalam perang Uhud ini kalian benar-benar bertemu dengan apa yang kalian harapkan, dan kalian melihatnya secara nyata.
Ô croyants, vous espériez affronter les mécréants afin d’être martyrs pour la cause d’Allah, comme le furent vos frères lors de la Bataille de Badr, mais ceci avant que vous ne soyez exposés à la mort et à ses affres et voici que vous voyez de vos propres yeux à `Uħud ce que vous espériez.
Há không phải các ngươi - tín đồ Mu'min - từng ước ao đối mặt với người Kafir để có được chứng nhận Shahid vì chính nghĩa của Allah giống như anh em đồng đạo của các ngươi đã đạt được trong trận Badr trước đây ư, họ đã đối mặt với biết bao là hiểm họa trực chờ. Thế mà khi các ngươi tận mắt chứng kiến thấy được khát vọng đó tại Uhud nhưng các ngươi chỉ biết trố mà nhìn thôi.
O vjernici, vi ste priželjkivali susret za nevjernicima da bi poginuli na Allahovom putu, kao što su to postigla vaša braća u bici na Bedru, ali to vaše priželjkivanje je bilo prije nego ste vidjeli smrt i žestinu bitke – pa sada u bici na Uhudu gledate to svojim očima!
Creyentes, antes de ser expuestos a la muerte y sus tormentos, anhelaban enfrentar a los incrédulos para convertirse en mártires de la causa de Al-lah, como lo fueron sus hermanos en la Batalla de Báder, y he aquí que han visto con sus propios ojos en Uhud lo que anhelaban. El rumor de que habían dado muerte al Profeta se extendió entre las personas, y Al-lah amonestó en esta ocasión a los creyentes condenando su actitud
Muħammad n’est qu’un messager semblable à ceux qui l’ont précédé et qui sont morts ou ont été tués. S’il mourrait ou était tué, apostasieriez-vous et délaisseriez-vous la lutte pour la cause d’Allah ?
Quiconque apostasie ne nuira en rien à Allah puisqu’Il est le Fort et le Puissant. Il ne fera que se nuire à lui-même en s’exposant à la perte ici-bas et dans l’au-delà. Allah rétribuera ceux qui Lui sont reconnaissants en les raffermissant dans sa religion et dans la lutte pour Sa cause.
Và Muhammad vốn chỉ là một Thiên Sứ giống như bao Thiên Sứ của Allah trước đây đã chết hoặc đã bị giết, phải chăng Người chết hoặc bị giết thì các ngươi liền phản đạo và từ bỏ việc Jihad ư? Cho dù ai đó có phản đạo thì chẳng gây hại gì cho Allah cả, bởi Ngài là Đấng Hùng Mạnh, Oai Nghiêm, chỉ có kẻ phản đạo mới bị thất bại thảm hại ở trần gian và ở Đời Sau đó thôi. Rồi Allah sẽ đền bù trọng hậu cho nhóm người biết tạ ơn bằng một phần thưởng tốt đẹp nhất đó là khiến họ đứng vững trên tôn giáo Islam và anh dũng Jihad vì chính nghĩa của Ngài.
Muhammad is only a Messenger like the messengers of Allah who came before him, who died or were killed. If he were to die or be killed would you turn back from your faith, and stop fighting? Whoever among you turns back from his faith will not harm Allah in any way. He is the Strong, the Victorious. Such a person only harms himself by exposing himself to loss in this world and the Afterlife. Allah will reward those who are thankful to Him by making them firm in their faith and in struggling for His sake.
Mujámmad r no es más que un mensajero, semejante a otros que le han precedido y que han muerto o han sido asesinados. Si él muriera o fuera asesinado, ¿renegarían de su fe en el Islam y abandonarían la lucha por la causa de Al-lah? Aquel que reniegue de su fe no perjudica en nada a Al-lah, porque Él es el Fuerte y el Poderoso. No hará más que perjudicarse a sí mismo, exponiéndose al fracaso en este mundo y en el Más Allá. Al-lah retribuirá a aquellos que Le son agradecidos, fortaleciéndolos en Su fe y en la lucha por Su causa.
Muhammed je samo poslanik, kao što su i ranije dolazili Allahovi poslanici. Svi su oni umrli, bilo prirodnom smrću ili su ubijeni. Zar ćete, ako Muhammed umre ili bude ubijen, napustiti vašu vjeru i ostaviti borbu na Allahovom putu? Onaj ko otpadne od vjere ništa neće nauditi Allahu, jer je Allah apsolutno snažni i silni. Takav sam sebi šteti, jer je sebe izložio propasti i na dunjaluku i na ahiretu. Allah će zahvalne nagraditi najljepšom nagradom, zato što su bili postojani u svojoj vjeri i zato što su se borili na Njegovom putu.
"Muhammad itu tidak lain hanyalah seorang rasul, sungguh telah berlalu sebelumnya beberapa orang rasul. Apakah jika dia wafat atau dibunuh, kamu berbalik ke belakang (murtad)? Barang-siapa yang berbalik ke belakang, maka dia tidak dapat mendatang-kan mudarat kepada Allah sedikit pun, dan Allah akan memberi balasan kepada orang-orang yang bersyukur. Sesuatu yang ber-nyawa tidak akan mati melainkan dengan izin Allah, sebagai ke-tetapan yang telah ditentukan waktunya. Barangsiapa menghen-daki pahala dunia, niscaya Kami berikan kepadanya pahala dunia itu, dan barangsiapa menghendaki pahala akhirat, niscaya Kami berikan (pula) kepadanya pahala akhirat itu. Dan Kami akan memberi balasan kepada orang-orang yang bersyukur." (Ali Imran: 144-145).
(144) Allah تعالى berfirman, ﴾ وَمَا مُحَمَّدٌ إِلَّا رَسُولٞ قَدۡ خَلَتۡ مِن قَبۡلِهِ ٱلرُّسُلُۚ ﴿ "Muhammad itu tidak lain hanyalah seorang rasul, sungguh telah berlalu sebelumnya beberapa orang rasul." Maksudnya, beliau bukan rasul yang pertama, bahkan beliau adalah termasuk jenis para rasul yang (telah ada) sebelum beliau, di mana tugas mereka adalah menyam-paikan misi Rabb mereka dan melaksanakan perintah-perintahNya, dan mereka itu tidaklah kekal. Kekekalan mereka bukanlah suatu syarat dari penaatan pada perintah-perintah Allah. Yang wajib atas seluruh umat adalah beribadah kepada Rabb mereka pada setiap waktu dan kondisi. Karena itu Allah berfirman,﴾ أَفَإِيْن مَّاتَ أَوۡ قُتِلَ ٱنقَلَبۡتُمۡ عَلَىٰٓ أَعۡقَٰبِكُمۡۚ ﴿ "Apakah jika dia wafat atau dibunuh, kamu berbalik ke belakang (murtad)" dengan meninggalkan sesuatu yang telah da-tang kepada kalian berupa keimanan, (syariat) jihad, atau selainnya?
Allah تعالى berfirman, ﴾ وَمَن يَنقَلِبۡ عَلَىٰ عَقِبَيۡهِ فَلَن يَضُرَّ ٱللَّهَ شَيۡـٔٗاۚ ﴿ "Barang-siapa yang berbalik ke belakang, maka dia tidak dapat mendatangkan mudarat kepada Allah sedikit pun," dia hanya akan mendatangkan mudarat kepada dirinya sendiri, dan sekiranya tidak demikian, maka Allah tidak butuh kepadanya, dan Allah pasti akan mene-gakkan agamaNya serta memuliakan hamba-hambaNya yang beriman.
Ketika Allah mencela orang-orang yang berbalik arah ke belakang (murtad), maka Allah memuji orang-orang yang tegar bersama RasulNya dan menaati perintah Tuhannya seraya berfir-man, ﴾ وَسَيَجۡزِي ٱللَّهُ ٱلشَّٰكِرِينَ ﴿ "Dan Allah akan memberi balasan kepada orang-orang yang bersyukur." Bersyukur itu tidaklah ada kecuali dengan menegakkan penghambaan kepada Allah dalam segala kondisi.
Di dalam ayat yang mulia ini terkandung petunjuk dari Allah kepada hamba-hambaNya agar senantiasa kondisinya tidak tergo-yahkan dalam keimanan mereka atau dalam hal-hal yang berkaitan dengannya yaitu kehilangan pemimpin mereka, walaupun itu berat.
Hal itu tidak akan terwujud kecuali dengan mempersiapkan segala hal dalam setiap urusan agama dengan mempersiapkan be-berapa orang yang mumpuni dalam hal itu. Apabila salah seorang meninggal, maka digantikan oleh lainnya, dan agar seluruh kaum Mukminin bertujuan untuk menegakkan agama Allah dan berjihad menurut kemampuannya, dan agar jangan sampai mereka memiliki tujuan bersama suatu pemimpin tanpa pemimpin lainnya, maka dengan kondisi ini niscaya urusan mereka akan lancar dan berjalan baik.
Di dalam ayat ini juga terkandung sebuah dalil yang agung atas keutamaan ash-Shiddiq Abu Bakar رضي الله عنه dan orang-orang yang ikut bersamanya dalam memerangi orang-orang yang murtad se-telah wafatnya Rasulullah ﷺ, karena mereka itu adalah pemimpin orang-orang yang bersyukur.
(145) Kemudian Allah تعالى mengabarkan bahwasanya selu-ruh jiwa terkait dengan ajal yang telah ditentukan untuknya dengan izin Allah, Qadha` dan QadarNya. Karena itu, barangsiapa yang ditentukan Qadarnya untuk meninggal, niscaya dia meninggal, walaupun tanpa ada sebabnya. Dan barangsiapa yang dikehendaki hidup walaupun tertimpa oleh sebab-sebab yang memudaratkan jiwanya, niscaya tidak akan membinasakannya sebelum ajal diri-nya tiba. Itu karena Allah telah menetapkan Qadha` dan Qadar dan menulisnya hingga sampai batas waktu yang ditentukan. Apabila ajal mereka telah tiba, niscaya tidak akan dapat ditunda sesaat pun dan tidak pula dimajukan.
Kemudian Allah تعالى memberitakan bahwasanya Dia membe-rikan pahala dunia dan akhirat kepada manusia selama keinginan mereka tertuju kepada hal itu seraya berfirman,﴾ وَمَن يُرِدۡ ثَوَابَ ٱلدُّنۡيَا نُؤۡتِهِۦ مِنۡهَا وَمَن يُرِدۡ ثَوَابَ ٱلۡأٓخِرَةِ نُؤۡتِهِۦ مِنۡهَاۚ ﴿ "Barangsiapa menghendaki pahala dunia, niscaya Kami berikan kepadanya pahala dunia itu, dan barangsiapa meng-hendaki pahala akhirat, niscaya Kami berikan (pula) kepadanya pahala akhirat itu."
Allah تعالى berfirman,
﴾ كُلّٗا نُّمِدُّ هَٰٓؤُلَآءِ وَهَٰٓؤُلَآءِ مِنۡ عَطَآءِ رَبِّكَۚ وَمَا كَانَ عَطَآءُ رَبِّكَ مَحۡظُورًا 20 ٱنظُرۡ كَيۡفَ فَضَّلۡنَا بَعۡضَهُمۡ عَلَىٰ بَعۡضٖۚ وَلَلۡأٓخِرَةُ أَكۡبَرُ دَرَجَٰتٖ وَأَكۡبَرُ تَفۡضِيلٗا 21 ﴿
"Kepada masing-masing golongan, baik golongan ini maupun golongan itu Kami berikan bantuan dari kemurahan Tuhanmu. Dan kemurahan Tuhanmu tidak dapat dihalangi. Perhatikanlah bagaimana Kami lebihkan sebagian dari mereka atas sebagian (yang lain). Dan pasti kehidupan akhirat lebih tinggi tingkatnya dan lebih besar keutamaannya." (Al-Isra`: 20-21).
﴾ وَسَنَجۡزِي ٱلشَّٰكِرِينَ ﴿ "Dan Kami akan memberi balasan kepada orang-orang yang bersyukur." Allah tidak menyebutkan "balasan mereka," hal ini menunjukkan atas banyak dan agungnya balasan itu, dan agar diketahui bahwa balasan itu menurut kadar syukur yang dilakukan; sedikit-banyaknya maupun mutunya.
Walang iba si Muḥammad kundi isang Sugo kabilang sa uri ng sinumang nauna sa kanya na mga sugo ni Allāh, na mga namatay o napatay. Kaya ba kung namatay siya o napatay siya ay tatalikod kayo sa relihiyon ninyo at iiwan ninyo ang pakikibaka? Ang sinumang tumalikod kabilang sa inyo sa relihiyon niya ay hindi siya makapipinsala kay Allāh ng anuman yayamang Siya ang Malakas, ang Makapangyarihan. Pipinsalain lamang ng tumalikod ang sarili niya sa pamamagitan ng paghahantad dito sa kalugihan sa Mundo at Kabilang-buhay. Gaganti si Allāh sa mga nagpapasalamat sa Kanya ng pinakamagandang ganti dahil sa katatagan nila sa relihiyon Niya at pakikibaka nila sa landas Niya.
144- Muhammed ancak bir peygamberdir. Ondan önce de nice peygamberler gelip geçmiştir. Eğer o ölür veya öldürülürse ökçeleriniz üstünde geriye mi döneceksiniz? Kim ökçeleri üzerinde geriye dönerse Allah’a hiçbir zarar veremez. Allah şükredenleri mükâfatlandıracaktır.
145- Allah’ın izni olmadıkça hiç kimse ölmez. Ölüm, vadesi ile yazılmış bir yazıdır. Kim dünya mükafatını dilerse ona ondan veririz. Kim de âhiret mükafatını dilerse ona da ondan veririz. Biz şükredenleri mükâfaatlandıracağız.
144. “Muhammed ancak bir peygamberdir. Ondan önce de nice peygamberler gelip geçmiştir.” Yani o ilk peygamber değildir. Aksine o da kendisinden önce gönderilmiş peygamberlerden birisidir. Peygamberlerin de görevi Rablerinin risaletini tebliğ etmek ve emirlerini uygulamaktır. Dünyada ebedi kalmak için gönderilmemişlerdir. Allah’ın emirlerine uymak için onların hayatta kalmaları şart değildir. Aksine ümmetlerin görevi her zaman ve her durumda Rablerine ibadet etmektir. Bundan dolayı devamla şöyle buyurmuştur:“Eğer o ölür veya öldürülürse” size getirmiş olduğu iman yahut cihad ya da bundan başka hükümleri terk etmek sureti ile “ökçeleriniz üstünde geriye mi döneceksiniz? Kim ökçeleri üzerinde geriye dönerse Allah’a hiçbir zarar veremez.” Aksine yalnızca kendi kendisine zarar verir. Çünkü Yüce Allah’ın ona ihtiyacı yoktur. O, dinini dimdik ayakta tutacak ve mü’min kullarını da aziz kılacaktır.
Şanı Yüce Allah ökçeleri üzerinde geri dönenleri azarladıktan sonra Rasûlü ile birlikte sebat gösterip Rabbinin emrine uyan kimseleri de:“Allah şükredenleri mükâfatlandıracaktır” diyerek övmektedir. Şükür ise ancak her durumda Yüce Allah’a ubudiyetin gereğini yerine getirmekle gerçekleşir.
Bu âyet-i kerimede şanı Yüce Allah, kullarını imanlarından yahut da imanın bazı gereklerini yerine getirmekten hiçbir şekilde alıkoyamayacak bir halde olmaları gerektiğine irşad etmektedir. İsterse bu yolda -ne kadar büyük olursa olsun- başkanlarını yitirmiş olsunlar. Bu da ancak dinin bütün hususlarında gerekli hazırlıkları yapmak ve başkanlık konusunda da yeterli birkaç kişiyi hazırlamakla olur ki onlardan birisi kaybedilecek olursa bir diğeri onun yerine geçer. Ayrıca bütün mü’minlerin asıl maksatları da Allah’ın dinini uygulamak ve imkân çerçevesinde o din uğrunda cihad etmek olmalıdır. Bu konuda maksatları, şu başkan olsun, bu olmasın şeklinde (şahıs eksenli) olmamalıdır. Ancak bu takdirde onların işleri tahakkuk eder ve istikamet üzere yürür.
Yine bu âyet-i kerimede Sıddık-ı Ekber Ebu Bekir’in ve Rasûlullah sallallahu aleyhi ve sellem’den sonra mürtedlerle savaşan arkadaşlarının faziletinin en büyük delillerinden birisi vardır. Zira bunlar şükredenlerin önderleridir.
145. Daha sonra Yüce Allah bütün canların Allah’ın izni, kaderi ve kazası uyarınca ecellerine bağlı olduklarını haber vermektedir. Kesin olarak öleceği takdir edilen bir kimse sebepsiz dahi olsa ölür. Allah’ın hayatta kalmasını murad ettiği kimse ise ölümün bütün sebepleri ile karşı karşıya kalacak olsa dahi eceli gelmeden önce bu sebeplerin ona bir zararı olmaz. Çünkü Allah’ın kaza ve kaderi bunu gerektirir ve Allah ölümü belli bir vadeyle yazarak tespit etmiştir ki “Ecelleri geldiği zaman ne bir an geri kalabilirler ne de öne geçebilirler.”(Yunus, 10/49)
Daha sonra Yüce Allah insanlara iradelerine uygun olarak dünya ve âhiret mükafatından verdiğini haber vererek şöyle buyurmaktadır: “Kim dünya mükafatını dilerse ona ondan veririz. Kim de âhiret mükafatını dilerse ona da ondan veririz.” Nitekim Yüce Allah bir başka yerde de şöyle buyurmaktadır: “Her birine, onlara da bunlara da Rabbinin nimetinden veririz. Rabbinin bağışı kısıtlı değildir. Onların kimini kiminden nasıl üstün kıldığımıza bir bak! Elbette âhiret, derece bakımından daha büyüktür, üstün kılma bakımından da daha büyüktür.”(el-İsra, 17/20-21)“Biz şükredenleri mükâfaatlandıracağız.” Yüce Allah burada şükredenlerin mükâfaatlarını söz konusu etmemektedir. Bu da mükâfaatlarının çokluğuna ve azametine delil olsun ve verilecek mükâfaatın şükrün azlığına, çokluğuna ve güzelliğine göre değişklik gösterdiği bilinsin diyedir.
E Muħammed non è altro che un Messaggero simile ai messaggeri di Allāhالله che lo hanno preceduto, coloro che sono morti o sono stati uccisi. Se morisse o se venisse ucciso, rinneghereste la vostra religione ed abbandonereste la Lotta? E chi di voi rinnega la propria religione non fa alcun torto ad Allāh: Lui è il Forte, il Potente; piuttosto, egli fa torto a se stesso, poiché rischia di fallire nella vita e nell'Aldilà; e Allāh ricompensa coloro che rendono grazie con i migliori doni, per la loro fermezza nella fede e la lotta per la Sua causa.
Muhammad itu tidak lain hanyalah seorang rasul sebagaimana rasul-rasul sebelumnya yang telah meninggal dunia atau terbunuh. Apakah jika dia meninggal atau terbunuh maka kalian akan keluar dari agama kalian dan meninggalkan jihad?! Barang siapa di antara kalian yang keluar dari agamanya maka ia tidak akan menimpakan mudarat sedikit pun kepada Allah karena Dia Mahakuat lagi Mahaperkasa. Tetapi ia akan mendatangkan mudarat bagi dirinya sendiri dengan menjerumuskan dirinya ke dalam kerugian dunia dan akhirat. Allah akan memberikan balasan yang terbaik kepada orang-orang yang bersyukur kepada-Nya, yaitu dengan meneguhkan hati mereka untuk memegang teguh agama-Nya dan melanjutkan jihad mereka di jalan-Nya.
Muhammed, ancak daha önce yaşayıp, ölmüş ya da öldürülmüş olan Allah'ın resullerinden bir resuldür. Eğer o ölür ya da öldürülürse dininizden dönecek ve cihadı terk mi edeceksiniz? Sizden kim dininden dönerse Allah'a hiçbir zarar veremez. Zira O, izzet ve güç sahibidir. Dinden dönen kimse dünya ve ahiretteki hüsrana kendini maruz bıraktığı için ancak kendi nefsine zarar verir. Dininde sebat göstermeleri ve kendi yolunda cihat etmelerinden dolayı Allah, şükredenleri en güzel şekilde mükâfatlandıracaktır.
Commentary
Related to the battle of Uhud, these verses recount events which have a particular significance of their own for several reasons. As such, the Holy Qur'an devotes four to five sections of the Surah 'Al ` Imran to the sequence of victory and defeat at the battle of Uhud and to the natural points of guidance underlying these.
In the first verse out of those appearing above, the warning which is rather frightening, given to the noble Companions on an act of indiscretion by some of them, actually settles a matter of principle. A little deliberation shows that there was a secret behind the temporary debacle suffered by the Muslims, the wounding of the Holy Prophet ﷺ ، the spreading of the news that he had passed away and that some Companions lost heart because of it: that secret was nothing but that Muslims should come to understand this basic principle and become practically firm when the challenge comes. This principle of Islam was bipolar. First of all it must be fully realized that Islam gives great importance to the unique respect and love given to the Holy Prophet ﷺ ، so much so that it has been made an integral part of Faith and the slightest deviation or weakness in this delicate matter has been equated with straight kufr, disbelief or infidelity. Then, at the same time, it was equally important to ensure that Muslims should not fall a prey to the same disease that afflicted the Nazarenes and Christians. They exaggerated the respect and love due to Sayyidna ` Isa (علیہ السلام) by taking it to the extremes, invested him with partnership in the divinity of Allah Almighty and started to worship him.
When, at the time of the temporary setback suffered by Muslims at the battle of Uhud, someone started the rumour that the Holy Prophet ﷺ had passed away, the agony that seized the noble Companions ؓ a very direct, very natural reaction indeed - is something everybody cannot experience or reckon even in its most modest measure. Only he who has the knowledge of and feeling for the supreme love and devotion the noble Companions had for the prophet could come close to guessing the kind of agony and distress faced by them at that time. It really takes the full knowledge and realization of the sacrifices made by these blessed souls who, out of their unflinching devotion and love for their most dear mentor and the messenger of Allah, staked every-thing they had - money, property, children and their very lives for his sake, considering their sacrifices as the most desirable achievement of this mortal life, and proving it by their deeds.
Just imagine what would have happened to these devotees of the Holy Prophet ﷺ when this shocking news came to them, specially so when the battle was in full cry, defeat was looming large after the initial victory, Muslims were losing ground and in this heat of the moment, they come to know the passing away of someone who was the very pivot of their struggle and the symbol of all their hopes.
The natural outcome of this situation was that a large group of the noble Companions ؓ started retreating from the battlefield in a state of confusion. This retreat from the battlefield was no doubt a result of fleeting confusion and in the least, without any indication of turning away from Islam. The truth of the matter was that Allah Almighty intended to mould into a group the Companions of His Messenger who were pious and angelic and who could become role models for the whole world. It was for this reason that an ordinary mistake by them was considered to be very serious. Therefore they were addressed on their retreating away from the battlefield in a fashion similar to what it would have been, had they deserted the fold of Islam. With this expressing of wrath, warning was given that all obligations of Faith, Worship and Jihad are for Allah who is Living and Eternal. Even if the news that the Holy Prophet ﷺ had been martyred on the battlefield were to be true, that would have been something which was to come to pass when appointed. Losing heart and abandoning the dictates of Faith were responses that did not behoove those in their position. Therefore, it was said:
وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ ۚ أَفَإِن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَىٰ أَعْقَابِكُمْ ۚ وَمَن يَنقَلِبْ عَلَىٰ عَقِبَيْهِ فَلَن يَضُرَّ اللَّـهَ شَيْئًا ۗ وَسَيَجْزِي اللَّـهُ الشَّاكِرِينَ ﴿144﴾
And Muhammad is but a messenger, there have been messengers before him. So, if he dies or is killed. would you turn back on your heels? And whoever turns back on his heels can never harm Allah at all. And Allah shall soon reward the grateful.
Here, Muslims are being warned that the Messenger of Allah ﷺ . is going to leave this mortal world on one or the other day but they have to hold on to the Faith firmly after him as well, in the same measure as they did during his blessed times. From here, we also come to know that the injury caused to the Holy Prophet ﷺ during that temporary setback and the news of his passing away on the battlefield was concealed divine arrangement through which all that could happen to the noble Companions ؓ after him was revealed during his very life-time so that any slip in their conduct of affairs could be corrected in the very words of the Holy Prophet ﷺ as a result of which it could be ensured that these ardent lovers and devotees of the Messenger of Allah ﷺ do not lose their coolness under exacting conditions, especially when this event of the passing away of the Messenger of Allah ﷺ does actually take place. This is exactly what happened later on when the noble Companions ؓ ، even the greatest among them, were overwhelmed with the severest emotional shock at the time of his passing away. At this juncture, it was Sayyidna Abu Bakr ؓ ، may Allah be pleased with him, who used the authority of Qur'anic verses such as these to explain the situation to them as a result of which all of them were able to accept the truth and control their emotions.
The Rumor that the Prophet was Killed at Uhud
When Muslims suffered defeat in battle at Uhud and some of them were killed, Shaytan shouted, "Muhammad ﷺ has been killed." Ibn Qami'ah went back to the idolators and claimed, "I have killed Muhammad." Some Muslims believed this rumor and thought that the Messenger of Allah ﷺ had been killed, claiming that this could happen, for Allah narrated that this occurred to many Prophets before. Therefore, the Muslims' resolve was weakened and they did not actively participate in battle. This is why Allah sent down to His Messenger His statement,
وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ
(Muhammad is no more than a Messenger, and indeed Messengers have passed away before him.) he is to deliver Allah's Message and may be killed in the process, just as what happened to many Prophets before. Ibn Abi Najih said that his father said that a man from the Muhajirin passed by an Ansari man who was bleeding (during Uhud) and said to him, "O fellow! Did you know that Muhammad ﷺ was killed" The Ansari man said, "Even if Muhammad ﷺ was killed, he has indeed conveyed the Message. Therefore, defend your religion." The Ayah,
وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ
(Muhammad is no more than a Messenger, and indeed (many) Messengers have passed away before him), was revealed. This story was collected by Al-Hafiz Abu Bakr Al-Bayhaqi in Dala'il An-Nubuwwah.
Allah said next, while chastising those who became weak,
أَفإِيْن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَى أَعْقَـبِكُمْ
(If he dies or is killed, will you then turn back on your heels), become disbelievers,
وَمَن يَنقَلِبْ عَلَى عَقِبَيْهِ فَلَن يَضُرَّ اللَّهَ شَيْئاً وَسَيَجْزِى اللَّهُ الشَّـكِرِينَ
(And he who turns back on his heels, not the least harm will he do to Allah; and Allah will give reward to those who are grateful), those who obeyed Allah, defended His religion and followed His Messenger whether he was alive or dead. The Sahih, Musnad and Sunan collections gathered various chains of narration stating that Abu Bakr recited this Ayah when the Messenger of Allah ﷺ died. Al-Bukhari recorded that `A'ishah said that Abu Bakr came riding his horse from his dwelling in As-Sunh. He dismounted, entered the Masjid and did not speak to anyone until he came to her in her room and went directly to the Prophet, who was covered with a marked blanket. Abu Bakr uncovered his face, knelt down and kissed him, then started weeping and proclaimed, "My father and my mother be sacrificed for you! Allah will not combine two deaths on you. You have died the death, which was written for you."
Ibn `Abbas narrated that Abu Bakr then came out, while `Umar was addressing the people, and Abu Bakr told him to sit down but `Umar refused, and the people attended to Abu Bakr and left `Umar. Abu Bakr said, "To proceed; whoever among you worshipped Muhammad ﷺ, then Muhammad ﷺ is dead, but whoever worshipped Allah, Allah is alive and will never die. Allah said,
وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ أَفإِيْن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَى أَعْقَـبِكُمْ وَمَن يَنقَلِبْ عَلَى عَقِبَيْهِ فَلَن يَضُرَّ اللَّهَ شَيْئاً وَسَيَجْزِى اللَّهُ الشَّـكِرِينَ
(Muhammad is no more than a Messenger and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels And he who turns back on his heels, not the least harm will he do to Allah; and Allah will reward the grateful.)"
The narrator added, "By Allah, it was as if the people never knew that Allah had revealed this verse before until Abu Bakr recited it, and then whoever heard it, started reciting it." Sa`id bin Al-Musayyib said that `Umar said, "By Allah! When I heard Abu Bakr recite this Ayah, my feet could not hold me, and I fell to the ground."
Allah said,
وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلاَّ بِإِذْنِ الله كِتَـباً مُّؤَجَّلاً
(And no person can ever die except by Allah's leave and at an appointed term.) 3:145 meaning, no one dies except by Allah's decision, after he has finished the term that Allah has destined for him. This is why Allah said,
كِتَـباً مُّؤَجَّلاً
(at an appointed term) which is similar to His statements,
وَمَا يُعَمَّرُ مِن مُّعَمَّرٍ وَلاَ يُنقَصُ مِنْ عُمُرِهِ إِلاَّ فِى كِتَـبٍ
(And no aged man is granted a length of life nor is a part cut off from his life, but it is in a Book) 35:11, and,
هُوَ الَّذِى خَلَقَكُمْ مِّن طِينٍ ثُمَّ قَضَى أَجَلاً وَأَجَلٌ مُّسمًّى عِندَهُ
(He it is Who has created you from clay, and then has decreed a (stated) term (for you to die). And there is with Him another determined term (for you to be resurrected)) 6:2.
This Ayah 3:145 encourages cowards to participate in battle; for doing so, or avoiding battle neither decreases, nor increases the life term. Ibn Abi Hatim narrated that, Habib bin Suhban said that a Muslim man, Hujr bin `Adi, said in a battle, "What prevents you from crossing this river (the Euphrates) to the enemy
وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلاَّ بِإِذْنِ الله كِتَـباً مُّؤَجَّلاً
(And no person can ever die except by Allah's leave and at an appointed term)" He then crossed the river riding his horse, and when he did, the Muslims followed him. When the enemy saw them, they started shouting, "Diwan (Persian; crazy)," and they ran away.
Allah said next,
وَمَن يُرِدْ ثَوَابَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَن يُرِدْ ثَوَابَ الاٌّخِرَةِ نُؤْتِهِ مِنْهَا
(And whoever desires a reward in the world, We shall give him of it; and whoever desires a reward in the Hereafter, We shall give him thereof).
Therefore, the Ayah proclaims, whoever works for the sake of this life, will only earn what Allah decides he will earn. However, he will not have a share in the Hereafter. Whoever works for the sake of the Hereafter, Allah will give him a share in the Hereafter, along with what He decides for him in this life. In similar statements, Allah said,
مَن كَانَ يُرِيدُ حَرْثَ الاٌّخِرَةِ نَزِدْ لَهُ فِى حَرْثِهِ وَمَن كَانَ يُرِيدُ حَرْثَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَا لَهُ فِى الاٌّخِرَةِ مِن نَّصِيبٍ
(Whosoever desires (by his deeds) the reward of the Hereafter, We give him increase in his reward, and whosoever desires the reward of this world (by his deeds), We give him thereof (what is decreed for him), and he has no portion in the Hereafter.) 42:20, and,
مَّن كَانَ يُرِيدُ الْعَـجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَآءُ لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلَـهَا مَذْمُومًا مَّدْحُورًا - وَمَنْ أَرَادَ الاٌّخِرَةَ وَسَعَى لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَـئِكَ كَانَ سَعْيُهُم مَّشْكُورًا
(Whoever desires the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell; he will burn therein disgraced and despised. And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is a believer, then such are the ones whose striving shall be appreciated) 17:18-19.
In this Ayah 3:145, Allah said,
وَسَنَجْزِى الشَّـكِرِينَ
(And We shall reward the grateful. ) meaning, We shall award them with Our favor and mercy in this life and the Hereafter, according to the degree of their appreciation of Allah and their good deeds.
Allah then comforts the believers because of what they suffered in Uhud,
وَكَأَيِّن مِّن نَّبِىٍّ قَاتَلَ مَعَهُ رِبِّيُّونَ كَثِيرٌ
(And many a Prophet fought and along with him many Ribbiyyun.)
It was said that this Ayah means that many Prophets and their companions were killed in earlier times, as is the view chosen by Ibn Jarir. It was also said that the Ayah means that many Prophets witnessed their companions' death before their eyes. However, Ibn Ishaq mentioned another explanation in his Sirah, saying that this Ayah means, "Many a Prophet was killed, and he had many companions whose resolve did not weaken after their Prophet died, and they did not become feeble in the face of the enemy. What they suffered in Jihad in Allah's cause and for the sake of their religion did not make them lose heart. This is patience,
وَاللَّهُ يُحِبُّ الصَّـبِرِينَ
(and Allah loves the patient.)" As-Suhayli agreed with this explanation and defended it vigorously. This view is supported by Allah saying;
مَعَهُ رِبِّيُّونَ كَثِيرٌ
(And along with him many Ribbiyyun).
In his book about the battles, Al-Amawi mentioned only this explanation for the Ayah. Sufyan Ath-Thawri reported that, Ibn Mas`ud said that,
رِبِّيُّونَ كَثِيرٌ
(many Ribbiyyun) means, thousands. Ibn `Abbas, Mujahid, Sa`id bin Jubayr, `Ikrimah, Al-Hasan, Qatadah, As-Suddi, Ar-Rabi` and `Ata' Al-Khurasani said that the word Ribbiyyun means, `large bands'. `Abdur-Razzaq narrated that Ma`mmar said that Al-Hasan said that,
رِبِّيُّونَ كَثِيرٌ
(many Ribbiyyun) means, many scholars. He also said that it means patient and pious scholars.
فَمَا وَهَنُواْ لِمَآ أَصَابَهُمْ فِى سَبِيلِ اللَّهِ وَمَا ضَعُفُواْ وَمَا اسْتَكَانُواْ
(But they never lost heart for that which befell them in Allah's way, nor did they weaken nor degrade themselves.)
Qatadah and Ar-Rabi` bin Anas said that,
وَمَا ضَعُفُواْ
(nor did they weaken), means, after their Prophet was killed.
وَمَا اسْتَكَانُواْ
(nor degrade themselves), by reverting from the true guidance and religion. Rather, they fought on the path that Allah's Prophet fought on until they met Allah. Ibn `Abbas said that,
وَمَا اسْتَكَانُواْ
(nor degrade themselves) means, nor became humiliated, while As-Suddi and Ibn Zayd said that it means, they did not give in to the enemy.
وَكَأَيِّن مِّن نَّبِىٍّ قَاتَلَ مَعَهُ رِبِّيُّونَ كَثِيرٌ فَمَا وَهَنُواْ لِمَآ أَصَابَهُمْ فِى سَبِيلِ اللَّهِ وَمَا ضَعُفُواْ وَمَا اسْتَكَانُواْ وَاللَّهُ يُحِبُّ الصَّـبِرِينَ - وَمَا كَانَ قَوْلَهُمْ إِلاَّ أَن قَالُواْ ربَّنَا اغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِى أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وانصُرْنَا عَلَى الْقَوْمِ الْكَـفِرِينَ
(And Allah loves the patient. And they said nothing but: "Our Lord! Forgive us our sins and our transgressions, establish our feet firmly, and give us victory over the disbelieving folk.") 3:146-147, and this was the statement that they kept repeating. Therefore,
فَـْاتَـهُمُ اللَّهُ ثَوَابَ الدُّنْيَا
(So Allah gave them the reward of this world) victory, triumph and the good end,
وَحُسْنَ ثَوَابِ الاٌّخِرَةِ
(and the excellent reward of the Hereafter) added to the gains in this life,
وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ
(And Allah loves the good-doers).
During the battle of Uhud, a cry was raised that the Messenger had been slain. This news seriously depressed certain Muslims. But the real servants of God are those whose religiosity is not based on a human personality. God requires a religiosity that attaches His servants with all their hearts and souls to the one God. A believer is one who follows Islam for the truth of its principles rather than for the support of some human individual. One who enters the fold of Islam in this way, finds it such a blessing that his spirit overflows with feelings of gratitude to God. He begins to regard the Hereafter, and not this world, as his all in all. Life becomes to him a transient thing, for he knows that he is going to be faced with death at any point of time. He is able to discern the universe as a divine workshop, where each happening takes place at God’s will and where God is both the Giver and the Taker.
Une âme ne meurt que par le Décret d’Allah, à l’issue du délai fixé par Lui, et sa durée de sa vie ne sera ni allongée ni raccourcie.
Quiconque désire la récompense du bas monde par ses œuvres, Nous lui en donnerons selon ce qui lui a été alloué et il n’aura aucune part dans l’au-delà.
Quiconque désire par ses œuvres la récompense de l’au-delà, Nous lui en donnerons et Nous rétribuerons ceux qui sont reconnaissants envers leur Seigneur de la meilleure rétribution.
Nijedna osoba neće umrijeti osim Allahovim određenjem, nakon što je istekao rok života koji joj je Allah propisao. Taj rok se ne može pomjeriti ni naprijed ni nazad. Ko bude radio dobra djela želeći dunjalučku nagradu, Mi ćemo mu dati od dunjaluka ono što mu je određeno, a na ahiretu neće imati nikakve nagrade. A ko bude radio dobra djela želeći Allahovu nagradu na ahiretu, Mi ćemo mu je dati, i zahvalne ćemo najljepšom nagradom nagraditi.
Và không một ai có thể tự kết liễu cuộc đời mình ngoại trừ đã được Allah tiền định và sau khi sống hết tuổi thọ mà Allah đã sắp xếp, không thể sống nhiều hơn hoặc ít hơn tuổi thọ đã qui định. Ai khát khao cuộc sống trần gian này thì y chỉ được ban đầy đủ những gì đã tiền định cho y và ở Đời Sau y không có bất cứ gì và ai muốn được ân phước của Allah ở Đời Sau thì y sẽ được ân phước đó và Ta sẽ ban thưởng cho những ai biết tạ ơn Thượng Đế họ một phần thưởng vĩ đại.
Setiap jiwa tidak akan mati kecuali dengan ketentuan Allah setelah memenuhi jangka waktu yang telah ditetapkan oleh Allah dan Dia jadikan sebagai ajal baginya, tidak lebih dan tidak kurang. Barang siapa menghendaki ganjaran di dunia dengan amal perbuatannya, Kami akan memberikannya menurut kadar yang telah ditetapkan untuknya, dan tidak ada bagian untuknya di akhirat. Sebaliknya, barang siapa menghendaki ganjaran Allah di akhirat Kami akan memberikannya dan Kami akan memberikan balasan yang sangat besar bagi orang-orang yang bersyukur kepada Tuhan mereka.
Un alma solo muere por el Decreto de Al-lah, al término del plazo fijado por Al-lah. La duración de su vida no será reducida ni extendida. Aquel que desee la recompensa por sus obras en este mundo, se la daremos según le corresponda y no recibirá nada en el Más Allá. Aquel que desee la recompensa por sus obras en el Más Allá, se la daremos, y retribuiremos con la mejor recompensa a aquellos que son agradecidos hacia su Señor.
E nessun'anima muore se non per decreto di Allāh , dopo il termine del periodo che Allāh ha stabilito per essa; e lo prestabilì come un termine immutabile, senza mai prolungarlo o abbreviarlo; e chi cerca, con le proprie azioni, la ricompensa in questa vita, gliela concederemo secondo ciò che è stato prestabilito per lui, e non avrà nulla nell'Aldilà; e chi cerca, con le proprie azioni, la ricompensa nell'Aldilà, gliela concederemo; ed Allāh ricompensa coloro che rendono grazie al loro Dio con una lauta ricompensa.
The need to learn that crucial lesson has been taken up in the second verse as well. In order to teach steadfastness under calamities and hardships, it has been said that the death of every human being lies written with Allah Almighty. Fixed is its date, the day and the time. Death cannot come to take one away before that, nor could one continue to live after that. If so, getting scared about a certain death means nothing.
Now, towards the end, there comes an admonition about one of the apparent causes of this incident. As stated earlier, the Companions who were posted by the Holy Prophet ﷺ as guards on the hill in the rear saw that fellow Muslims were busy collecting spoils following the initial victory. Some of them started thinking about the fact of victory following which there was no need for them to stay at their post. If so, they concluded, why should they too not go in there and take part in the collection of spoils? So, they moved away from where they were ordered to be. Thereupon, it was said:
وَمَن يُرِدْ ثَوَابَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَن يُرِدْ ثَوَابَ الْآخِرَةِ نُؤْتِهِ مِنْهَا ۚ وَسَنَجْزِي الشَّاكِرِينَ ﴿145﴾
And whoever seeks the return in this world, We shall give him out of it, and whoever seeks the return in the Hereafter, We shall give him out of it. And We shall soon reward the grateful. (145)
Here, it has been hinted that they made a mistake when they abandoned the duty assigned to them by the Holy Prophet ﷺ in order to collect spoils. At this point, let us keep in mind that, in its real sense, the collection of spoils is not the same as the unabashed pursuit of the material which has been condemned in the Shari’ ah of Islam. On the contrary, collecting spoils, depositing it in safe custody and spending it where it must be spent is all a part of Jihad, and for that matter, an act of worship. So, the Companions who took part in this mission never did it for sheer material gain, for they would have been entitled to receive their due share in the spoils of war even if they had not actively participated in the collection of spoils as guaranteed under the Islamic Law. Therefore, it cannot be said that these blessed Companions abandoned their post of duty under the temptation of worldly gains. But, as explained earlier under comments on the first verse (144), even minor mistakes made by major people draw more attention. Even an ordinary deviation from their duty is taken to be serious and they are admonished for that. This applies here as well. Granted that their collecting of spoils could be related with the desire to make worldly gains, at the most in some minor way; and equally granted is the possibility that this small connection had not influenced their hearts; yet, it was to take the morals of the noble Companions ؓ to the highest possible level that this act of theirs was identified as 'the seeking of return in this world' so that even the tiniest speck of worldly temptation fails to find its way into their hearts.
Bir nefis ancak Allah'ın takdiri ile ölür. Bu da Allah'ın kendisi için yazdığı ve ecel olarak tayin ettiği vakti tamamladıktan sonra olur. Bu vakit ne artar ne de azalır. Kim yapmış olduğu amelinin karşılığını dünyada isterse ona takdir olunan kadarını veririz. Onun ahirette bir nasibi yoktur. Kim de yaptığı amel ile Allah'ın sevabını ahirette isterse ona sevabını veririz. Rablerine şükredenleri en büyük mükâfatla mükâfatlandıracağız.
No person can die except by the divine decree of Allah, when the time Allah has written for them has come to an end and their set time of death has arrived: their life will not be made longer or shorter. Whoever desires worldly gain through what they do, Allah will give them of it, according to what He has decreed for them, and they will have no share in the Afterlife. Yet whoever desires the reward of Allah in the Afterlife through what they do, Allah will give them its reward, and He will give a great reward to those who are thankful to their Lord.
Hindi nangyaring may taong ukol mamatay malibang ayon sa pagtatadhana ni Allāh matapos na malubos nito ang yugtong itinakda ni Allāh at ginawa Niyang isang taning para roon, na hindi ito nakadaragdag doon at hindi ito nakababawas doon. Ang sinumang nagnanais ng gantimpala sa Mundo sa pamamagitan ng gawa niya ay magbibigay sa kanya ayon sa sukat na itinakda para sa kanya mula rito at walang bahagi para sa kanya sa Kabilang-buhay. Ang sinumang nagnanais ng gantimpala ni Allāh sa Kabilang-buhay ay magbibigay sa kanya ng gantimpala roon. Gagantihan ang mga tagapagpasalamat sa Panginoon nila ng isang ganting sukdulan.
Many of Allah’s prophets fought with many groups of their followers. They were not cowardly about fighting because of death and wounds that they received for Allah’s sake; and they did not weaken in fighting the enemy or surrender to them, but they were patient and firm. Allah loves those who are patient with hardship and misfortune for His sake.
Kay rami ng propeta kabilang sa mga propeta ni Allāh na may nakipaglaban kasama rito na mga pangkat kabilang sa maraming tagasunod nito ngunit hindi sila naduwag sa pakikibaka dahil sa dumapo sa kanila na pagkapatay at pagkasugat sa landas ni Allāh, hindi sila nanghina sa pakikipaglaban sa kaaway, at hindi sila nagpasailalim dito, bagkus nagtiis sila at nagpakatatag sila. Si Allāh ay umiibig sa mga nagtitiis sa mga pasakit at mga pahirap sa landas Niya.
146- Kendileri ile birlikte birçok alimin çarpıştığı nice peygamber vardır! Onlar, Allah yolunda başlarına gelenlerden dolayı gevşemediler, zaafa uğramadılar, boyun da eğmediler. Allah sabredenleri sever.
147- Onlar yalnızca şöyle diyorlardı:“Rabbimiz, günahlarımızı ve işimizdeki taşkınlığımızı bağışla. Ayaklarımıza sebat ver ve kâfirler topluluğuna karşı bize yardım et!”
148- Allah da onlara dünya mükâfatını ve âhiret mükâfatının da güzelliğini verdi. Allah iyilik edenleri sever.
146. Bu ayet, mü’minlere bir teselli, böylelerine uymaya ve onların yaptıkları gibi yapmaya da bir teşviktir. Bu olay, geçmişte olmuş bir şeydir ve Yüce Allah’ın sünneti/kanunu aynı şekilde cereyan etmeye devam etmektedir. Şöyle ki “Kendileri ile birlikte birçok âlimin çarpıştığı nice” pek çok “peygamber vardır!”Yani peygamberlere tâbî olan ve peygamberlerin kendilerini iman ve salih amel ile terbiye etmiş olduğu pek çok topluluk, peygamberlerle birlikte çarpışmıştır. Onlardan öldürülenler, yaralananlar ve başka musibetlere uğrayanlar olmuştur.“Allah yolunda başlarına gelenlerden dolayı gevşemediler, zaafa uğramadılar, boyun da eğmediler.” Ne kalpleri zaafa uğradı, ne bedenleri gevşedi ne de düşmanlarının önünde zelil düşüp boyun eğdiler. Aksine sabır ve sebat gösterdiler, cesaret duygularını diri tutarak kendilerini teşvik ettiler. Bundan dolayı Yüce Allah:“Allah sabredenleri sever” diye buyurmaktadır.
147. Daha sonra Yüce Allah bu (örnek savaşçıların) sözlerini, Rablerinden yardım dileyişlerini söz konusu ederek şöyle buyurmaktadır:“Onlar” bu zorlu hallerde “yalnızca şöyle diyorlardı: Rabbimiz, günahlarımızı ve işimizdeki taşkınlığımızı bağışla!” Taşkınlık (israf), haddi aşarak harama düşmektir. Onlar günah ve taşkınlığın, Allah’ın yardımından uzak kalmanın en büyük sebeplerinden olduğunu bildikleri gibi, bu gibi hallere düşmemenin de ilâhi yardımın sebeplerinden olduğunu biliyorlardı. İşte Rablerinden günah ve taşkınlıklarının bağışlanmasını bundan dolayı istediler.
Diğer taraftan onlar bu konuda ortaya koymuş oldukları sabır ve benzeri gayretlerini söz konusu etmeyerek Allah’a güvenip dayanmışlar ve O’ndan kâfir düşmanlarla karşılaştıklarında ayaklarını sağlamlaştırıp kendilerine sebat vermesini, düşmanlarına karşı kendilerine yardım etmesini istemişlerdir. Böylelikle onlar hem sabrettiler, hem sabrın zıddı olan şeylerden uzak kaldılar, hem de tevbe, mağfiret dileme ve Rablerinden yardım dilemeyi ihmal etmediler. Hiç şüphesiz Allah da onlara yardım etti, dünya ve âhirette onları güzel akıbet ile mükâfaatlandırdı. Bundan dolayı Yüce Allah devamla şöyle buyurmaktadır:
148. “Allah da onlara” yardım, zafer ve ganimet gibi “dünya mükafatını ve âhiret mükafatının da güzelliğini verdi.” Bu ise Rablerinin rızasını ve ebedi nimetleri elde etmektir. Bu ebedi nimetler her türlü olumsuzluktan uzaktır. Bu mükafatın tek sebebi de onların Allah’a karşı amellerini ihsan ile güzelce yapmalarıdır. Allah da onları en güzel şekilde mükâfaatlandırmıştır. Bundan dolayı Yüce Allah:“Allah, iyilik edenleri” yaratıcıya ibadetlerini ve yaratılmışlara muamelelerini güzelce yapanları “sever.” İşte düşmanlarla cihad esnasında sözü geçen bu mü’minlerin yaptıklarının bir benzerini yapmak da iyilik (ihsan) kapsamı içerisindedir. Daha sonra Yüce Allah şöyle buyurmaktadır:
Allah'ın peygamberlerinden nice peygamber gelmiştir ki, ona tabi olan birçok topluluk onunla birlikte savaşmıştır. Allah yolunda savaşırken onlara isabet eden ölüm ve yaralanma sebebiyle cihat etmekten korkmamışlardır. Düşmanla savaşmaktan zaafa düşmeyip, boyun eğmemişlerdir. Bilakis sabredip sebat etmişlerdir. Allah, kendi yolunda sıkıntı ve zorluklara sabredenleri sever.
E con quanti profeti, tra i profeti di Allāh, lottarono grandi fazioni dei loro seguaci: Non abbandonarono la lotta per i morti e i feriti che subirono per la causa di Allāh, e non si scoraggiarono abbandonando la lotta contro il nemico e non vi si sottomisero; piuttosto, resistettero e restarono saldi, e Allāh ama coloro che sopportano le sofferenze per la causa di Allāh.
"Dan berapa banyaknya nabi yang berperang bersama-sama mereka sejumlah besar dari pengikut(nya) yang bertakwa. Mereka tidak menjadi lemah karena bencana yang menimpa mereka di jalan Allah, dan tidak lesu dan tidak (pula) menyerah (kepada musuh). Allah menyukai orang-orang yang sabar. Tidaklah doa mereka kecuali ucapan, 'Ya Tuhan kami, ampunilah dosa-dosa kami dan tindakan-tindakan kami yang berlebih-lebihan dalam urusan kami dan tetapkanlah pendirian kami, dan tolonglah kami terhadap kaum yang kafir.' Karena itu Allah memberikan kepada mereka pahala di dunia dan pahala yang baik di akhirat. Dan Allah menyukai orang-orang yang berbuat kebaikan." (Ali Imran: 146-148).
(146) Ini merupakan hiburan bagi kaum Mukminin dan sebuah anjuran untuk mengikuti jejak mereka dan melakukan seperti perbuatan mereka, dan bahwasanya perkara ini adalah per-kara yang telah ada sejak dahulu, di mana sunnatullah terus ber-jalan seperti itu. Allah berfirman, ﴾ وَكَأَيِّن مِّن نَّبِيّٖ ﴿ "Dan berapa banyaknya nabi," maksudnya, betapa banyak Nabi, ﴾ قَٰتَلَ مَعَهُۥ رِبِّيُّونَ كَثِيرٞ ﴿ "yang berperang bersama-sama mereka sejumlah besar dari pengikut(nya) yang bertakwa," yaitu, kelompok yang banyak dari pengikut-pengikutnya yang telah dididik oleh para nabi dengan keimanan dan amalan shalih, lalu mereka terbunuh, menderita luka, dan sebagainya.
﴾ فَمَا وَهَنُواْ لِمَآ أَصَابَهُمۡ فِي سَبِيلِ ٱللَّهِ وَمَا ضَعُفُواْ وَمَا ٱسۡتَكَانُواْۗ ﴿ "Mereka tidak menjadi lemah karena bencana yang menimpa mereka di jalan Allah, dan tidak lesu dan tidak (pula) menyerah (kepada musuh)." Maksudnya, hati mereka tidak menjadi lemah dan tubuh mereka tidak lesu dan tidak pula mereka menyerah, artinya mereka tidak tunduk di hadapan mu-suh mereka, akan tetapi mereka bersabar, tegar, dan mengobarkan semangat bagi jiwa mereka. Oleh karena itu, Allah berfirman,﴾ وَٱللَّهُ يُحِبُّ ٱلصَّٰبِرِينَ ﴿ "Dan Allah menyukai orang-orang yang sabar."
(147) Kemudian Allah menyebutkan tentang perkataan dan permohonan bantuan mereka kepada Rabb mereka seraya ber-firman, ﴾ وَمَا كَانَ قَوۡلَهُمۡ ﴿ "Tidaklah doa mereka", yaitu, pada kondisi dan kesempatan yang sulit itu, ﴾ إِلَّآ أَن قَالُواْ رَبَّنَا ٱغۡفِرۡ لَنَا ذُنُوبَنَا وَإِسۡرَافَنَا فِيٓ أَمۡرِنَا ﴿ "kecuali ucapan, 'Ya Tuhan kami, ampunilah dosa-dosa kami dan tindakan-tin-dakan kami yang berlebih-lebihan dalam urusan kami'."
Berlebih-lebihan itu adalah melampaui batas menuju kepada yang haram. Mereka mengetahui bahwa dosa-dosa dan sikap ber-lebih-lebihan itu merupakan faktor paling besar dalam kehinaan, dan bahwa menjauh dari hal itu merupakan faktor terbesar menda-patkan kemenangan. Maka mereka memohon kepada Rabb mereka agar mengampuni dosa-dosa dari sikap berlebih-lebihan mereka tersebut. Kemudian mereka tidak hanya bersandar pada kesabaran yang telah mereka kerahkan, akan tetapi mereka bersandar kepada Allah dan memohon kepadaNya agar meneguhkan kaki mereka ketika menghadapi musuh kaum kafir, dan agar Allah membela mereka atas kaum kafir tersebut. Mereka menyatukan antara ke-sabaran dan meninggalkan hal-hal yang bertentangan dengannya, bertaubat, memohon ampunan, dan memohon pertolongan kepada Tuhan mereka. Maka tidaklah meragukan lagi bahwa Allah mem-bela mereka dan menjadikan akibat yang baik bagi mereka di dunia dan di akhirat. Karena itu Allah berfirman,
(148) ﴾ فَـَٔاتَىٰهُمُ ٱللَّهُ ثَوَابَ ٱلدُّنۡيَا ﴿ "Karena itu Allah memberikan kepada mereka pahala di dunia" berupa pembelaan dan kemenangan serta harta rampasan perang, ﴾ وَحُسۡنَ ثَوَابِ ٱلۡأٓخِرَةِۗ ﴿ "dan pahala yang baik di akhirat", yaitu kemenangan dengan mendapatkan keridhaan Rabb mereka dan kenikmatan yang abadi yang terlepas dari segala rintangan. Tidaklah mereka memperoleh itu semua melainkan karena mereka telah berbuat amalan yang baik untukNya hingga Dia memberikan balasan untuk mereka dengan balasan yang ter-baik. Karena itu Allah berfirman, ﴾ وَٱللَّهُ يُحِبُّ ٱلۡمُحۡسِنِينَ ﴿ "Dan Allah menyukai orang-orang yang berbuat kebaikan" dalam beribadah kepada Sang Pencipta dan bermuamalah dengan makhluk. Dan termasuk berbuat baik itu adalah dia melakukan sesuatu dalam memerangi musuh sebagaimana yang dilakukan oleh orang-orang yang beriman ter-sebut. Kemudian Allah berfirman,
Connected with previous verses where Muslims were admonished for some of their shortcomings during the battle of Uhud, the present verses cite examples set by men of Allah from earlier communities showing how steadfast they were on the battlefield, something which should be emulated by the present addressees.
The explanation of some words:
1. رِبِّيُّونَ Ribbiyun): a derivation from Rabb (رَبّ ) like Rabbani (رَبّانی) meaning 'of the رَبّ Rabb or Lord' which has been rendered as men of Allah in the present translation. According to Ruh al-Ma‘ani, here the use of the vowel sound 'i' in place of 'a' is irregular. Some commentators take رِبِّيُّونَ 'Ribbiyun': to mean 'many groups'. In their view, this is derived from the word, 'Ribbah' (رَبّہ) which means 'the group'. Now, as to who is meant here by رِبِّيُّونَ 'Ribbiyun': (men of Allah), it has been reported from Sayyidna ` Abdullah ibn ` Abbas ؓ and Iiasan al-Basri that this refers to ` ulama' (religious scholars) and 'fuqaha' (juriconsults). (Ruh a1-Ma` ani).
2. 'Istakanu' (اسْتَكَانُوا) has been derived from 'istakanah' (اسْتَكَانُہ) and means 'to be subdued and rendered weak and immobile' (Baydawi).
3. 'Wahanu' (وَهَنُوا) has been derived from 'wahn' (' وَهنُ ) and means 'to lose heart under suffering' or 'wilt under pressure.'
Commentary
After citing the example of men of Allah fighting along with previous prophets who remained undeterred and un-weakened against, heavy odds, the Holy Qur'an mentions another great quality of the men of Allah who, inspite of their own sacrificing conduct, kept praying to Allah Almighty to:
1. Forgive their past sins,
2. Condone any shortcomings that may have crept in during their present Jihad efforts,
3. Enable them to remain steadfast and
4. Make them prevail over enemies.
These prayers carry some important guidelines for Muslims by implication.
Never be proud of a good deed
A true Muslim who knows things as they are is not supposed to wax proud of what he accomplishes by way of a good deed. No matter how great the accomplishment or how exacting the struggle in the way of Allah, he just does not have the, right to pat himself on his back, for his very accomplishment of a good deed, in all reality, is the direct outcome of nothing but the grace and mercy of Allah Almighty. In fact, no good deed can even issue forth without it. It appears in a hadith:
فو اللہ لو لا اللہ ما اھتدینا
و لا تصدقنا ولا صلینا
Had it not been for the grace and mercy of Allah, we would have not received guidance in the straight path, nor we would have been able to pay zakah and perform salah.
Seek Forgiveness from Allah under all conditions:
As for a good deed one gets the ability to perform, the truth lies in realizing that it is not within one's control to perform that deed exactly in accordance with the demands of the supreme magnificence of the One who holds the reins of the Creation and Command in His hands. No matter how hard one tries to do things correctly but falling short is inevitable, especially when it comes to doing things as is the due and right of Allah. Therefore, the seeking of forgiveness is also necessary during the very course of such a deed.
Pray for steadfastness and consistency in good deeds:
It is not possible to predict the continuity of a good deed. Who can say for sure that he will be given the ability to go on doing his good deed in the future also just as he is doing it now? All this is a matter of what is known as Taufiq, the God-given ability to perform what is good. Therefore, we should repent over any shortcomings in what we are doing in the present and pray that Allah makes us steadfast and persistent in the future. For a true Muslim, this prayer should become his second nature.
It should be noted that the prayer for the forgiveness of past sins, appearing first, is a subtle hint to the fact that pain caused or defeat suffered in this mortal life is, more than often, a reflection of one's past sins which can be cured through repentance and seeking of forgiveness.
The last verse promises a good reward for the men of Allah in this world as well as in the other. It means that, right here in this mortal world, Allah Almighty gives them ultimate supremacy over the enemies and grants them success in their mission. Then comes the reward in the Hereafter. That reward is certainly the real one, an ideal state of peace and happiness which will never fade out. This factor has been pointed out by the addition of the word حُسن : (husn: beauty) before 'return in the Hereafter' which makes it read:
وَحُسْنَ ثَوَابِ الْآخِرَةِ ۗ
And the better reward in the Hereafter. (148)
Batapa banyak nabi yang berperang bersama para pengikutnya dalam jumlah banyak, dan mereka tidak takut untuk pergi berjihad tatkala mereka terbunuh atau mengalami luka-luka di jalan Allah. Mereka juga tidak menjadi lemah semangat untuk berperang melawan musuh dan tidak tunduk kepadanya. Sebaliknya, mereka tetap sabar dan tegar dan Allah menyukai orang-orang yang sabar terhadap berbagai kesulitan dan penderitaan di jalan-Nya.
Bien des prophètes d’Allah avant vous allèrent au combat avec de nombreux adeptes et affrontèrent de lourdes pertes sans vaciller. Ils ne faiblirent pas face à l’ennemi, ni ne se rendirent. Ils se montrèrent au contraire fermes et persévérants.
Allah aime ceux qui font preuve d’endurance face aux malheurs et catastrophes qui les frappent pour Sa cause.
Và đã có biết bao Nabi trong số Nabi của Allah đã được rất đông tín đồ cùng sát cánh chiến đấu với Họ, việc họ bị chết chóc và thương tích vì chính nghĩa của Allah không làm họ nhác gan, ngược lại họ càng mạnh mẽ hơn, kiên nhẫn hơn, quyết liệt hơn, quả thật Allah rất thương yêu những ai biết kiên nhẫn trước khó khăn, trước nguy hiểm vì chính nghĩa của Allah.
Koliko je samo bilo vjerovjesnika uz koje su se borili njihovi sljedbenici na Allahovom putu, pa se nisu sustegli od borbe iako su ginuli i bili ranjavani, niti su klonili u borbi protiv neprijatelja, niti su mu se predali. Naprotiv, bili su strpljivi i postojani, a Allah voli one koji su strpljivi na teškoćama koje susreću na Njegovom putu.
146. Un buen número de profetas de Al-lah antes que ustedes fueron al combate con muchos adeptos y enfrentaron grandes pérdidas sin vacilar. No flaquearon frente al enemigo ni se rindieron. Al contrario, se mostraron firmes y perseverantes. Al-lah ama a aquellos que muestran su perseverancia frente a las adversidades que los golpean por Su causa.
Ces croyants endurants face au malheur n’avaient qu’une seule parole à la bouche:
Ô Seigneur, pardonne-nous nos péchés et notre excès. Raffermis nos pas lorsque nous affronterons l’ennemi et accorde-nous la victoire sur ceux qui mécroient en Toi.
Walang iba ang sabi ng mga nagtitiis na ito noong bumaba sa kanila ang pagsubok na ito maliban na nagsabi sila: "Panginoon namin, magpatawad Ka sa amin sa mga pagkakasala namin at paglampas namin sa mga hangganan sa pumapatungkol sa amin, magpatatag Ka sa mga paa namin sa sandali ng pakikipagkita sa kaaway namin, at mag-adya Ka sa amin laban sa mga taong tagatangging sumampalataya sa Iyo."
Kada ove strpljive zadesi kakva teškoća i nedaća, oni samo kažu: "Gospodaru naš, oprosti nam grijehe i prijestupe, učvrsti naše korake kada na bojnom polju sretnemo neprijatelja, i pomogni nas protiv naroda koji u Tebe ne vjeruje."
Estos creyentes perseverantes, enfrentados a la adversidad, no tenían más que una palabra en sus labios: Señor, perdónanos nuestros pecados y nuestros excesos. Da firmeza a nuestros pasos mientras enfrentamos al enemigo y otórganos la victoria sobre aquellos que no creen en Ti.
Và lời cửa miệng mà nhóm người nhẫn nại này thốt ra khi họ gặp phải gian khó: Lạy Thượng Đế của bầy tôi, xin tha thứ tội lỗi cho bầy tôi, cho việc bầy tôi lỡ vi phạm giới nghiêm, xin kiên định đôi chân của bầy tôi khi đối diện với kẻ thù và xin phù hộ bầy tôi chiến thắng nhóm người đã phủ nhận Ngài.
When they were given these trials, these patient people asked Allah to forgive them for their disobedience and for overstepping the limits in what they did, to make their feet firm when they meet their enemy, and to help them against those who disbelieved in Him.
E ciò che dissero costoro, quando furono afflitti da tali disgrazie, fu: "Dio nostro, perdona i nostri peccati e le nostre trasgressioni e rinsalda i nostri piedi quando andremo incontro al nemico, e sostienici contro il popolo miscredente".
Tidak ada yang diucapkan oleh orang-orang yang sabar itu tatkala mereka ditimpa ujian kecuali doa mereka, “Ya Tuhan kami! Ampunilah dosa-dosa kami dan kelancangan kami dalam melanggar batas-batas urusan kami. Teguhkanlah hati kami ketika kami berjumpa dengan musuh kami dan tolonglah kami untuk mengalahkan orang-orang yang kafir kepada-Mu.”
Kendilerine bu musibet indiğinde o sabredenlerin sözü ancak: "Rabbimiz günahlarımızı ve işlerimizdeki haddi aşmadan dolayı bizleri bağışla. Düşmanımızla karşılaştığımız esnada ayaklarımızı sabit kıl ve seni inkâr eden topluluğa karşı bize yardım et." demekten ibaretti.
Allah leur accorda alors ici-bas la victoire et le triomphe et Il leur réserve la meilleure rétribution dans l’au-delà, à savoir Son agrément et la jouissance des délices éternels dans les Jardins des Délices.
Allah aime ceux qui s’acquittent de leurs adorations et font preuve de bienveillance avec autrui.
Kemudian Allah memberi mereka ganjaran dunia dengan memberikan kemenangan dan kejayaan dan juga memberi mereka ganjaran yang baik di akhirat dengan meridai mereka dan melimpahkan kenikmatan yang tiada tara di dalam surga yang penuh kenikmatan. Sungguh, Allah menyukai orang-orang yang berbuat baik dalam ibadah dan muamalah mereka.
People who realize these truths are the true followers of the path of God. If God wills, they are invested with honour and power in this world as well, and so far as the eternal and superior rewards of the Hereafter are concerned, these too are reserved for them. However, this status is earned only when the believer has passed all the tests, when his eyes are set on God, even when all the apparent supports have crumbled away. His life being at risk fails to depress him. He does not retreat even when he sees the destruction of his worldly position before his very eyes. He regards any loss he incurs as the result of his own shortcomings. He holds himself responsible for it, and seeks forgiveness from God. When he is blessed with some good thing, he knows that it comes from God and he is thankful to Him. Such people become deserving candidates for all kinds of blessings showered upon them by their Creator. They who have thus discovered God are the most precious of souls and have themselves wholeheartedly enrolled in God’s plan. Remaining united at crucial moments and adhering strictly and with patience to the truth are the qualities that make believers deserving of divine succour.
Allah da onlara yardım ederek ve onları kudretli kılarak karşılığını verdi. Ahirette de onlardan razı olarak, Naim cennetlerinde devamlı nimetiyle mükâfatını verdi. Allah, ibadet ve sosyal ilişkilerinde ihsan sahibi olanları sever.
Thế là họ được Allah ban cho phần thưởng ở trần gian là anh dũng chiến thắng kẻ thù và ban tiếp cho họ phần thưởng tốt đẹp ở Đời Sau là hài lòng về họ, cho họ hưởng thụ mãi mãi nơi Thiên Đàng vĩnh cữu, quả thật Allah luôn thương yêu nhóm người sùng đạo hoàn thành tốt bổn phận hành đạo và cách cư xử tốt.
Al-lah les concedió en este mundo la victoria y el triunfo, y les reserva una bella retribución en el Más Allá, que es Su complacencia y deleites eternos en los Jardines de las Delicias. Al-lah ama a aquellos que cumplen con sus actos de adoración y son generosos hacia los demás.
Allah im je dao nagradu na ovom svijetu, time što im je dao pobjedu protiv neprijatelja i dao im vlast na Zemlji, i dao im je lijepu nagradu na ahiretu time što je bio zadovoljan njima, i što ih je nastanio u mjestu vječne sreće, u džennetu. Allah voli one koji na najljepši način obavljaju svoje ibadete i koji se na najbolji način ophode prema drugima.
Kaya nagbigay sa kanila si Allāh ng gantimpala sa Mundo sa pamamagitan ng pag-aadya sa kanila at pagpapatibay sa kanila. Nagbigay Siya sa kanila ng gantimpalang maganda sa Kabilang-buhay dahil sa pagkalugod sa kanila, at ng kaginhawahang mamamalagi sa mga hardin ng lugod. Si Allāh ay umiibig sa mga tagagawa ng maganda sa pagsamba nila at pakikitungo nila.
So, Allah gave them the reward of this life by giving them victory and strength, and gave them the most excellent reward of the Afterlife, where they will receive His favour, and live in bliss eternally in Paradise. Allah loves those who always try to do their best in their worship and transactions.
Allāh concede loro la ricompensa in questa vita sostenendoli e concedendo loro il trionfo, e inoltre concedendo loro la migliore ricompensa nell'Aldilà: Il Suo compiacimento e l'eterna dimora nei Paradisi della beatitudine, ed Allāh ama i pii per la loro devozione e per il loro comportamento.
O you who have faith in Allah and follow His Messenger, if you obey the disbelieving Jews, Christians and idolaters in the misguidance they instruct you in, then you will return after your faith back to the disbelief you were upon, and you will become losers in this world and in the Afterlife.
The Prohibition of Obeying the Disbelievers; the Cause of Defeat at Uhud
Allah warns His believing servants against obeying the disbelievers and hypocrites, because such obedience leads to utter destruction in this life and the Hereafter. This is why Allah said,
إِن تُطِيعُواْ الَّذِينَ كَفَرُواْ يَرُدُّوكُمْ عَلَى أَعْقَـبِكُمْ فَتَنقَلِبُواْ خَـسِرِينَ
(If you obey those who disbelieve, they will send you back on your heels, and you will turn back (from faith) as losers) 3:149.
Allah also commands the believers to obey Him, take Him as their protector, seek His aid and trust in Him. Allah said,
بَلِ اللَّهُ مَوْلَـكُمْ وَهُوَ خَيْرُ النَّـصِرِينَ
(Nay, Allah is your protector, and He is the best of helpers).
Allah next conveys the good news that He will put fear of the Muslims, and feelings of subordination to the Muslims in the hearts of their disbelieving enemies, because of their Kufr and Shirk. And Allah has prepared torment and punishment for them in the Hereafter. Allah said,
سَنُلْقِى فِى قُلُوبِ الَّذِينَ كَفَرُواْ الرُّعْبَ بِمَآ أَشْرَكُواْ بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَـناً وَمَأْوَاهُمُ النَّارُ وَبِئْسَ مَثْوَى الظَّـلِمِينَ
(We shall cast terror into the hearts of those who disbelieve, because they joined others in worship with Allah, for which He sent no authority; their abode will be the Fire and how evil is the abode of the wrongdoers). In addition, the Two Sahihs recorded that Jabir bin `Abdullah said that the Messenger of Allah ﷺ said,
«أُعْطِيتُ خَمْسًا لَمْ يُعْطَهُنَّ أَحَدٌ مِنَ الْأَنْبِيَاءِ قَبْلِي: نُصِرْتُ بِالرُّعْبِ مَسِيرَةَ شَهْرٍ، وَجُعِلَتْ لِيَ الْأَرْضُ مَسْجِدًا وَطَهُورًا، وَأُحِلَّتْ لِيَ الْغَنَائِمُ، وَأُعْطِيتُ الشَّفَاعَةَ، وَكَانَ النَّبِيُّ يُبْعَثُ إِلى قَوْمِهِ خَاصَّةً وَبُعِثْتُ إِلى النَّاسِ عَامَّة»
(I was given five things that no other Prophet before me was given. I was aided with fear the distance of one month, the earth was made a Masjid and clean place for me, I was allowed war booty, I was given the Intercession, and Prophets used to be sent to their people, but I was sent to all mankind particularly.)
Allah said,
وَلَقَدْ صَدَقَكُمُ اللَّهُ وَعْدَهُ
(And Allah did indeed fulfill His promise to you) 3:152,
in the beginning of the day of Uhud,
إِذْ تَحُسُّونَهُمْ
(when you were killing them), slaying your enemies,
بِإِذْنِهِ
(with His permission), for He allowed you to do that against them,
حَتَّى إِذَا فَشِلْتُمْ
(until when you Fashiltum). Ibn Jurayj said that Ibn `Abbas said that Fashiltum means, `lost courage'.
وَتَنَـزَعْتُمْ فِى الاٌّمْرِ وَعَصَيْتُمْ
(and fell to disputing about the order, and disobeyed) such as the mistake made by the archers,
مِّن بَعْدِ مَآ أَرَاكُمْ مَّا تُحِبُّونَ
(after He showed you what you love), that is, victory over the disbelievers,
مِنكُم مَّن يُرِيدُ الدُّنْيَا
(Among you are some that desire this world) referring to those who sought to collect the booty when they saw the enemy being defeated,
وَمِنكُم مَّن يُرِيدُ الاٌّخِرَةَ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ
(and some that desire the Hereafter. Then He made you flee from them, that He might test you).
This Ayah means, Allah gave them the upper hand to try and test you, O believers,
وَلَقَدْ عَفَا عَنْكُمْ
(but surely, He forgave you),
He forgave the error you committed, because, and Allah knows best, the idolators were many and well supplied, while Muslims had few men and few supplies.
Al-Bukhari recorded that Al-Bara' said, "We met the idolators on that day (Uhud) and the Prophet appointed `Abdullah bin Jubayr as the commander of the archers. He instructed them, `Retain your position, and if you see that we have defeated them, do not abandon your positions. If you see that they defeated us, do not rush to help us.' The disbelievers gave flight when we met them, and we saw their women fleeing up the mountain while lifting up their clothes revealing their anklets and their legs. So, the companions (of `Abdullah bin Jubayr) said, `The booty, the booty!' `Abdullah bin Jubayr said, `Allah's Messenger ﷺ commanded me not to allow you to abandon your position.' They refused to listen, and when they left their position, Muslims were defeated and seventy of them were killed. Abu Sufyan shouted, `Is Muhammad present among these people' The Prophet said, `Do not answer him.' Then he asked, `Is the son of Abu Quhafah (Abu Bakr) present among these people' The Prophet said, `Do not answer him.' He asked again, `Is the son of Al-Khattab (`Umar) present among these people As for these (men), they have been killed, for had they been alive, they would have answered me.' `Umar could not control himself and said (to Abu Sufyan), `You lie, O enemy of Allah! The cause of your misery is still present.' Abu Sufyan said, `O Hubal, be high!' On that the Prophet said (to his Companions), `Answer him back.' They said, `What shall we say' He said, `Say, Allah is Higher and more Sublime.' Abu Sufyan said, `We have the (idol) Al-`Uzza, and you have no `Uzza.' The Prophet said, `Answer him back.' They asked, `What shall we say' He said, `Say, Allah is our protector and you have no protector.' Abu Sufyan said, `Our victory today is vengeance for yours in the battle of Badr, and in war (the victory) is always undecided and is shared in turns by the belligerents. You will find some of your killed men mutilated, but I did not urge my men to do so, yet I do not feel sorry for their deed."' Only Al-Bukhari collected this Hadith using this chain of narration. cMuhammad bin Ishaq said that, `Abdullah bin Az-Zubayr narrated that Az-Zubayr bin Al-`Awwam said, "By Allah! I saw the female servants and female companions of Hind (Abu Sufyan's wife) when they uncovered their legs and gave flight. At that time, there was no big or small effort separating us from capturing them. However, the archers went down the mount when the enemy gave flight from the battlefield, seeking to collect the booty. They uncovered our back lines to the horsemen of the disbelievers, who took the chance and attacked us from behind. Then a person shouted, `Muhammad has been killed.' So we pulled back, and the disbelievers followed us, after we had killed those who carried their flag, and none of them dared to come close the flag, until then."' Muhammad bin Ishaq said next, "The flag of the disbelievers was left on the ground until `Amrah bint `Alqamah Al-Harithiyyah picked it up and gave it to the Quraysh who held it."
Allah said,
ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ
(Then He made you flee from them, that He might test you) 3:152.
Al-Bukhari recorded that Anas bin Malik said, "My uncle Anas bin An-Nadr was absent from the battle of Badr. He said, `I was absent from the first battle the Prophet fought (against the pagans). (By Allah) if Allah gives me a chance to fight along with the Messenger of Allah ﷺ, then Allah will see how (bravely) I will fight.' On the day of Uhud when the Muslims turned their backs and fled, he said, `O Allah! I apologize to You for what these (meaning the Muslims) have done, and I denounce what these pagans have done.' Then he advanced lifting his sword, and when Sa`d bin Mu`adh met him, he said to him, `O Sa`d bin Mu`adh! Where are you! Paradise! I am smelling its aroma coming from before (Mount) Uhud,' and he went forth, fought and was killed. We found more than eighty stab wounds, sword blows or arrow holes on his body, which was mutilated so badly that none except his sister could recognize him, and she could only do so by his fingers or by a mole." This is the narration reported by Al-Bukhari, Muslim also collected a similar narration from Thabit from Anas.
The Defeat that the Muslims Suffered During the Battle of Uhud
Allah said,
إِذْ تُصْعِدُونَ وَلاَ تَلْوُونَ عَلَى أحَدٍ
((And remember) when you (Tus`iduna) ran away dreadfully without casting even a side glance at anyone), and Allah made the disbelievers leave you after you went up the mount, escaping your enemy. Al-Hasan and Qatadah said that, Tus`iduna, means, `go up the mountain'.
وَلاَ تَلْوُونَ عَلَى أحَدٍ
(without even casting a side glance at anyone) meaning, you did not glance at anyone else due to shock, fear and fright.
وَالرَّسُولُ يَدْعُوكُمْ فِى أُخْرَاكُمْ
(and the Messenger was in your rear calling you back), for you left him behind you, while he was calling you to stop fleeing from the enemy and to return and fight.
As-Suddi said, "When the disbelievers attacked Muslim lines during the battle of Uhud and defeated them, some Muslims ran away to Al-Madinah, while some of them went up Mount Uhud, to a rock and stood on it. On that, the Messenger of Allah ﷺ kept heralding, `Come to me, O servants of Allah! Come to me, O servants of Allah!' Allah mentioned that the Muslims went up the Mount and that the Prophet called them to come back, and said,
إِذْ تُصْعِدُونَ وَلاَ تَلْوُونَ عَلَى أحَدٍ وَالرَّسُولُ يَدْعُوكُمْ فِى أُخْرَاكُمْ
((And remember) when you ran away without even casting a side glance at anyone, and the Messenger was in your rear calling you back)." Similar was said by Ibn `Abbas, Qatadah, Ar-Rabi` and Ibn Zayd.
The Ansar and Muhajirin Defended the Messenger
Al-Bukhari recorded that Qays bin Abi Hazim said, "I saw Talhah's hand, it was paralyzed, because he shielded the Prophet with it." meaning on the day of Uhud. It is recorded in the Two Sahihs that Abu `Uthman An-Nahdi said, "On that day (Uhud) during which the Prophet fought, only Talhah bin `Ubaydullah and Sa`d remained with the Prophet."
Sa`id bin Al-Musayyib said, "I heard Sa`d bin Abi Waqqas saying, `The Messenger of Allah ﷺ gave me arrows from his quiver on the day of Uhud and said, `Shoot, may I sacrifice my father and mother for you."' Al-Bukhari also collected this Hadith. The Two Sahihs recorded that Sa`d bin Abi Waqqas said, "On the day of Uhud, I saw two men wearing white clothes, one to the right of the Prophet and one to his left, who were defending the Prophet fiercely. I have never seen these men before or after that day." Meaning angels Jibril and Mika'il, peace be upon them.
Abu Al-Aswad said that, `Urwah bin Az-Zubayr said, "Ubayy bin Khalaf of Bani Jumah swore in Makkah that he would kill the Messenger of Allah ﷺ. When the Messenger was told of his vow, he said, `Rather, I shall kill him, Allah willing.' On the day of Uhud, Ubayy came while wearing iron shields and proclaiming, `May I not be saved, if Muhammad is saved.' He then headed to the direction of the Messenger of Allah ﷺ intending to kill him, but Mus`ab bin `Umayr, from Bani Abd Ad-Dar, intercepted him and shielded the Prophet with his body, and Mus`ab bin `Umayr was killed. The Messenger of Allah ﷺ saw Ubayy's neck exposed between the shields and helmet, stabbed him with his spear, and Ubayy fell from his horse to the ground. However, no blood spilled from his wound. His people came and carried him away while he was moaning like an ox. They said to him, `Why are you so anxious, it is only a flesh wound' Ubayy mentioned to them the Prophet's vow, `Rather, I shall kill Ubayy', then commented, `By He in Whose Hand is my soul! If what hit me hits the people of Dhul-Majaz (a popular pre-Islamic marketplace), they would all have perished.' He then died and went to the Fire,
فَسُحْقًا لاًّصْحَـبِ السَّعِيرِ
(So, away with the dwellers of the blazing Fire!) 67:11."
This was collected by Musa bin `Uqbah from Az-Zuhri from Sa`id bin Al-Musayyib.
It is recorded in the Two Sahih that when he was asked about the injuries the Messenger sustained in Uhud, Sahl bin Sa`d said, "The face of Allah's Messenger ﷺ was injured, his front tooth was broken and his helmet was smashed on his head. Therefore, Fatimah, the daughter of Allah's Messenger washed off the blood while `Ali was pouring water on her hand. When Fatimah saw that the bleeding increased more by the water, she took a mat, burnt it, and placed the ashes in the wound of the Prophet and the blood stopped oozing out." Allah said next,
فَأَثَـبَكُمْ غَمّاً بِغَمٍّ
(There did Allah give you one distress after another) 3:153,
He gave you grief over your grief. Ibn `Abbas said, `The first grief was because of the defeat, especially when it was rumored that Muhammad was killed. The second grief was when the idolators went up the mount and The Messenger of Allah ﷺ said, `O Allah! It is not for them to rise above us."'
`Abdur-Rahman bin `Awf said, "The first distress was because of the defeat and the second when a rumor started that Muhammad was killed, which to them, was worse than defeat." Ibn Marduwyah recorded both of these. Mujahid and Qatadah said, "The first distress was when they heard that Muhammad was killed and the second when they suffered casualties and injury." It has also been reported that Qatadah and Ar-Rabi` bin Anas said that it was the opposite order. As-Suddi said that the first distress was because of the victory and booty that they missed and the second because of the enemy rising above them (on the mount). Allah said,
لِّكَيْلاَ تَحْزَنُواْ عَلَى مَا فَاتَكُمْ
(by way of requital to teach you not to grieve for that which had escaped you), for that you missed the booty and triumph over your enemy.
وَلاَ مَآ أَصَـبَكُمْ
(nor for what struck you), of injury and fatalities, as Ibn `Abbas, `Abdur-Rahman bin `Awf, Al-Hasan, Qatadah and As-Suddi stated. Allah said next,
وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ
(And Allah is Well-Aware of all that you do.) all praise is due to Him, and thanks, there is no deity worthy of worship except Him, the Most High, Most Honored.
O voi credenti in Allāh e seguaci del Suo Messaggero, se seguite la perdizione a cui vi invitano i miscredenti tra Ebrei, Nazareni e Politeisti, vi faranno tornare, dopo la vostra fede, a quando eravate miscredenti: In tal caso, sarete perdenti nella vita e nell'Aldilà.
Ô vous qui croyez en Allah et suivez son Messager, si vous prenez le chemin de l’égarement auquel les mécréants juifs, chrétiens et polythéistes vous appellent, vous retomberez dans la mécréance dont la foi vous a sauvés. Vous serez alors perdants à la fois ici-bas et dans l’au-delà.
Wahai orang-orang yang beriman kepada Allah dan mengikuti Rasul-Nya! Jika kalian patuh kepada orang-orang kafir dari kalangan Yahudi, Nasrani dan musyrik dalam mengikuti jalan yang sesat, niscaya mereka akan membuat kalian kembali kepada kekafiran setelah kalian beriman. Lalu kalian akan kembali dengan membawa kerugian besar di dunia dan di akhirat.
"Hai orang-orang yang beriman, jika kamu menaati orang-orang yang kafir itu, niscaya mereka mengembalikanmu ke bela-kang (kepada kekafiran), lalu jadilah kamu orang-orang yang rugi. Tetapi (ikutilah Allah), Allah-lah Pelindungmu, dan Dia-lah sebaik-baik Penolong. Akan Kami masukkan ke dalam hati orang-orang kafir rasa takut, disebabkan mereka mempersekutukan Allah dengan sesuatu yang Allah sendiri tidak menurunkan keterangan tentang itu. Tempat kembali mereka adalah neraka; dan itulah seburuk-buruk tempat tinggal orang-orang yang zhalim." (Ali Imran: 149-151).
(149) Ini adalah larangan dari Allah untuk kaum Mukminin, yaitu mereka tidak boleh menaati kaum kafir dari kalangan kaum munafik dan kaum musyrikin. Karena bila mereka menaati orang-orang tersebut, maka tidaklah kaum itu menghendaki untuk mereka melainkan keburukan, sedangkan tujuan orang-orang itu adalah mengembalikan mereka (kaum Mukminin) kepada kekufuran yang berakibat kepada kesia-siaan dan kerugian.
(150) Kemudian Allah memberitahukan bahwasanya Dia adalah Penolong dan Pembela mereka. Di dalam ayat ini terkan-dung kabar buat mereka tentang hal itu dan suatu berita gembira; yaitu bahwa Allah mengatur urusan mereka dengan kelembutan-Nya dan melindungi mereka dari segala bentuk kejahatan. Dan termasuk dalam kategori itu adalah anjuran buat mereka, agar mereka menjadikan Allah semata sebagai Penolong dan Pembela, tanpa selainNya.
(151) Di antara pertolongan dan pembelaanNya bagi me-reka adalah bahwa Dia berjanji untuk meletakkan ketakutan pada hati orang-orang kafir, yaitu kekhawatiran yang kuat yang meng-halangi mereka dari sebagian besar tujuan mereka, dan sungguh Allah تعالى telah melakukannya, yang demikian itu karena kaum musyrikin ketika berpaling dari peperangan Uhud mereka ber-musyawarah, mereka berkata, "Bagaimana bisa kita pulang setelah kita membunuh orang-orang yang telah kita bunuh dari kalangan mereka dan telah kita kalahkan mereka, padahal kita belum mem-berantas mereka?" Lalu mereka hendak melakukan itu, namun Allah menjatuhkan ketakutan pada hati mereka hingga mereka berpaling pulang dengan sia-sia.
Tidak diragukan bahwa hal ini merupakan pertolongan yang paling besar, karena sebagaimana yang telah dijelaskan bahwa pertolongan Allah kepada hamba-hambaNya yang beriman itu tidaklah akan keluar dari dua kemungkinan; pertama, membasmi sekelompok dari kaum kafir. Kedua, mendesak mereka hingga mereka kembali pulang dengan sia-sia. Kisah ini termasuk kategori kedua. Kemudian Allah menyebutkan sebab-sebab yang meng-akibatkan Allah menjatuhkan ketakutan itu pada hati orang-orang kafir seraya berfirman, ﴾ بِمَآ أَشۡرَكُواْ بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ سُلۡطَٰنٗاۖ ﴿ "Disebabkan mereka mempersekutukan Allah dengan sesuatu yang Allah sendiri tidak menurunkan keterangan tentang itu." Maksudnya, hal tersebut disebab-kan karena tindakan mereka mengambil sekutu selainNya berupa tandingan-tandingan dan patung-patung yang telah mereka sembah menurut hawa nafsu dan keinginan mereka yang batil, tanpa ada alasan dan keterangan sedikit pun. Maka terputuslah mereka dari pertolongan Allah Yang Maha Esa lagi Maha Penyayang.
Itulah sebabnya orang musyrik takut dari (bahaya) kaum Mukminin yang mana orang musyrik itu tidak bersandar pada sebuah pegangan yang kokoh, dan tidak pula memiliki sandaran pada setiap kesulitan dan kesempitan. Ini adalah kondisinya di dunia, sedangkan di akhirat kondisinya akan lebih dahsyat dan lebih besar lagi. Karena itu, Allah berfirman, ﴾ وَمَأۡوَىٰهُمُ ٱلنَّارُۖ ﴿ "Tempat kembali mereka adalah neraka", yaitu tempat menetap mereka yang menjadi tempat kembali mereka, di mana mereka tidak akan keluar darinya, ﴾ وَبِئۡسَ مَثۡوَى ٱلظَّٰلِمِينَ ﴿ "dan itulah seburuk-buruk tempat tinggal orang-orang yang zhalim," dikarenakan kezhaliman dan permusuhan mereka, sehingga neraka menjadi tempat kembali mereka.
Ey Allah'a iman eden ve resulüne tabi olanlar! Kâfir olan Yahudi, Hristiyan ve müşriklerin size emrettiği sapıklıkta onlara itaat ederseniz, iman ettikten sonra sizi eskiden kâfirler olarak üzerinde olduğunuz duruma döndürürler. Dünyada ve ahirette hüsrana uğramış olarak dönersiniz.
149- Ey iman edenler! Eğer kâfirlere itaat edecek olursanız sizi ökçelerinizin üzerinde geri döndürürler de zarara uğrayanların durumuna düşersiniz.
150- Hâlbuki Allah sizin dost ve yardımcınızdır. O, yardım edenlerin en hayırlısıdır.
151- Allah’a haklarında hiçbir delil indirmediği şeyleri ortak koştuklarından dolayı kâfirlerin kalplerine korku salacağız. Onların barınağı cehennemdir. Zalimlerin dönüp varacağı yer ne kötüdür!
149. Yüce Allah:“Ey iman edenler! Eğer kâfirlere itaat edecek olursanız…” buyruğu ile mü’minlere münafık ve müşriklerin de aralarında bulunduğu kâfirlere itaat etmelerini yasaklamaktadır. Çünkü mü’minler bunlara itaat edecek olurlarsa bilmelidirler ki bunlar, mü’minler hakkında kötülükten başka bir şey istemezler. Onlar mü’minleri küfre geri döndürmek isterler ki küfrün âkıbeti ise zarardır, ziyandır.
150. Daha sonra Yüce Allah bizzat kendisinin mü’minlerin dost ve yardımcısı olduğunu haber vermektedir. Bu buyruk onlara bu gerçeği bildirdiği gibi, mü’minlerin işlerini lütfu ile üzerine alanın ve onları çeşitli şerlerden koruyacak olanın kendisi olduğuna dair bir müjdeyi de içermektedir. Bunun kapsamı içerisinde ise yalnızca O’nu -herkesi bir tarafa bırakmak sureti ile- dost ve yardımcı edinmeleri gerektiğine dair bir teşvik de vardır.
151. Allah’ın onlara dost ve yardımcı olmasının bir belirtisi de onlara kâfir olan düşmanlarının kalplerine büyük bir korku salacağı vaadinde bulunmasıdır. Bu büyük korku ise o kâfirleri maksatlarının birçoğunu gerçekleştirmekten alıkoyar. Nitekim Yüce Allah mü’minlere verdiği bu sözü gerçekleştirmiştir. Çünkü müşrikler Uhud’dan geri döndükten sonra kendi aralarında danışarak:“Onlardan birtakım kimseleri öldürdükten ve onları bozguna uğrattıktan sonra kökten onları imha etmeden nasıl geri döneriz?” demişler ve bunu gerçekleştirmek istemişlerdi. Ancak Allah kalplerine korku saldı ve istediklerini gerçekleştiremeden geri dönmek zorunda kaldılar.
Şüphesiz bu, ilâhi yardımın en büyüklerindendir. Çünkü önceden de geçtiği gibi Allah’ın mü’min kullarına yardımı şu iki şekilden birisi ile olur: Ya kâfirlerin bir bölümünün öldürülmesini sağlar yahut da onları istediklerini gerçekleştirmekten alıkoyup zarar içerisinde geri dönmelerini sağlar. İşte buradaki yardım şekli bu ikinci türdendir.
Daha sonra Yüce Allah kâfirlerin kalplerine korku salmayı gerektiren sebebi şöylece söz konusu etmektedir:“Allah’a haklarında hiçbir delil indirmediği şeyleri ortak koştuklarından dolayı...” Yani bu korku salmanın sebebi, onların herhangi bir delil ve belge olmaksızın sırf kendi hevâ ve bozuk iradeleri uyarınca ilâh diye edindikleri ortaklar ve putlardır. Böylelikle onlar bir ve tek olan Rahman’ın dostluk bağını koparmış oldular. İşte bundan dolayı müşrik, her zaman için mü’minden korkar. Sağlam bir dayanağı yoktur. Her türlü zorluk ve sıkıntı esnasında sığınacağı yeri de yoktur. Onun dünyadaki hali budur. Âhiretteki hali ise bundan daha zorlu ve daha ağırdır. İşte bundan dolayı Yüce Allah şöyle buyurmaktadır:“Onların barınağı cehennemdir” yani onların barınacakları ve duracakları yer cehennem olacaktır, onlar oradan çıkma imkânını bulamayacaklardır. “Zalimlerin dönüp varacağı yer ne kötüdür!” Onların zulüm ve düşmanlıkları sebebi ile varacakları yer ateştir.
O mga sumampalataya kay Allāh at sumunod sa Sugo Niya, kung tatalima kayo sa mga tumangging sumampalataya kabilang sa mga Hudyo, mga Kristiyano, at mga tagapagtambal sa ipinag-uutos nila sa inyo na pagkaligaw, magpapabalik sila sa inyo, matapos ng pananampalataya ninyo, sa lagay ninyo noon bilang mga tagatangging sumampalataya para bumalik kayo bilang mga lugi sa Mundo at Kabilang-buhay.
Hỡi những ai đã tin tưởng Allah và tuân theo Thiên Sứ của Ngài, nếu các ngươi nghe theo lời nói của nhóm Kafir thuộc Do Thái, Thiên Chúa và đa thần thì họ chỉ lôi kéo các người rơi vào lầm lạc, kéo các người rời khỏi niềm tin Iman để trở về hiện trạng Kafir trước đây của các ngươi, rồi các ngươi sẽ trở về với sự thất bại thảm hại ở trần gian và ở Đời Sau.
O vi koji vjerujete u Allaha i slijedite Njegovog Poslanika, ako se pokorite nevjernicima: jevrejima, kršćanima i mnogobošcima u zabludi u koju vas pozivaju, oni će vas vratiti u nevjerstvo nakon što ste vjernici postali, pa da izgubite i dunjaluk i ahiret.
Ustedes que creen en Al-lah y siguen a su Mensajero, si eligen desviarse del camino recto tal como los judíos, cristianos y politeístas los invitan a hacerlo, volverán a caer en la incredulidad de la cual la fe los había salvado. Serán de los perdedores en este mundo y en el Más Allá.
When Muslims faced a temporary setback during the battle of Uhud and rumours went around that the Prophet ﷺ has been martyred, the hypocrites found an occasion for mischief under the shadows of a battle nearly lost. They said to Muslims: 'Now, that the Prophet is no more with us, why should we not go back to our old faith and thus get rid of all conflicts between us?' This shows how ugly the conduct of hypocrites was and how avowed an enemy they were to Muslims.
In the verses appearing above, Muslims have been instructed not to listen to such enemies, nor to make them a party to any consultations among themselves, nor follow any advice given by them.
In the previous verses, it will be recalled, the instruction was to follow the men of Allah; here, the instruction is not to act upon the advice of hypocrites and anti-Islam people. Indeed, the instruction is to continue taking guard against them.
The Qur'anic expression, 'they will make you turn back on your heels', means that the real objective of anti-Islam people is to disengage Muslims from their Faith through engineered suspicion either overtly or covertly, the later method being designed and implemented in a manner which serves to gradually decrease the love and honour of Islam from their hearts resulting in a reversal of their position. Thus, those aiming to push Muslims in a state of loss cannot be their friends, even if they claim to be.
The statement, '...Allah is your Lord and He is the best of helpers' tells Muslims to place their trust in Allah and rely on His help alone. Even if their antagonists come up with plans of help, Muslims should not go by these against the injunctions of Allah and the Messenger.
Đám người ngoại đạo đó không hề giúp đỡ các ngươi cho dù các ngươi có nghe lời họ, duy chỉ Allah mới là Đấng phù hộ các ngươi chiến thắng kẻ thù, thế nên hãy tuân lệnh Ngài, Ngài là Đấng Hiển Vinh, Đấng hổ trợ mạnh mẽ nhất không cần đến bất cứ ai ngoài Ngài.
Ang mga tagatangging sumampalatayang ito ay hindi mag-aadya sa inyo kapag tumalima kayo sa kanila, bagkus si Allāh ay ang Tagaadya ninyo laban sa mga kaaway ninyo kaya tumalima kayo sa Kanya. Siya – kaluwalhatian sa Kanya – ay ang pinakamabuti sa mga tagapag-adya kaya hindi kayo nangangailangan ng isa pa matapos Niya.
Ovi nevjernici vas neće pomoći ako im se pokorite, već će vas Allah pomoći protiv vaših neprijatelja. Zato se Njemu pokorite, jer On je najbolji pomagač, i niko vam pored Njega ne treba.
Si obedecen a los incrédulos, ellos no podrán auxiliarlos. Solo Al-lah puede ayudarlos contra sus enemigos. Adórenlo a Él entonces, ya que Él es el mejor socorredor y no necesitarán a nadie más que a Él.
Tali miscredenti non vi sosterranno se obbedite a loro; piuttosto, è Allāh a sostenervi contro i vostri nemici: Obbedite a Lui, gloria Sua, Lui è il miglior Sostenitore; non avrete bisogno di alcuno, all'infuori di Lui.
These disbelievers will not help you if you obey them; rather, Allah is your helper against your enemies. So, obey Him, for He, may He be glorified, is the best of helpers, and you will not need anyone apart from Him.
Ces mécréants ne vous porteront pas secours si vous leur obéissez. Seul Allah en effet vous porte secours contre vos ennemis. Adorez-le donc, car Il est le meilleur secoureur, et vous n’aurez besoin de personne d’autre que Lui.
Onlara itaat etseniz bile kâfirler size yardım etmezler. Bilakis düşmanlarınıza karşı sizin yardımcınız Allah'tır. O halde O'na itaat edin. O -Subhânehu ve Teâlâ- yardımcıların en hayırlısıdır. O'ndan başka hiçbir kimseye ihtiyaç duymazsınız.
Orang-orang kafir itu tetap tidak akan menolong meskipun kalian patuh kepada mereka. Tetapi Allahlah yang akan menolong kalian untuk mengalahkan musuh-musuh kalilan. Oleh karena itu, patuhlah kalian kepada-Nya karena Dia adalah sebaik-baik penolong sehingga kalian tidak membutuhkan pertolongan siapa pun setelah mendapatkan pertolongan-Nya.
The temporary defeat of the Muslims at the battle of Uhud gave an opportunity to the opponents of Islam to prove their stand that the credo of the Prophet and his companions was not a divine matter. It was just the boyish enthusiasm of certain people and now they were suffering for it. Their enemies would point out that had it pertained to God, they would never have been defeated at the hands of their opponents. However, such happenings, even if the results of the Muslims’ own errors, are, at all events, ‘test papers’ from God. A happening like that of Uhud must take place in this world in order to find out who are the ones who truly trust in God and who are the ones who are to fall by the wayside. Such happenings serve as a two-sided trial for the believer. He passes the test only if he perseveres at all times, is not influenced by the adverse remarks of others and is not discouraged by temporary setbacks.
Allah'ı inkâr edenlerin kalbine şiddetli bir korku salacağız. Hevâlarına uyup ibadet ettikleri ilahlarını Allah'a şirk koşmalarından dolayı sizinle savaşırken sebat etmeye güç yetiremezler. Bu hususta onlara hiçbir delil inmedi. Ahirette dönüp kalacakları yer cehennemdir. Zalimlerin kalacağı yer ne kötü bir ateştir.
Kami akan memasukkan ketakutan yang luar biasa ke dalam hati orang-orang yang kafir kepada Allah sehingga mereka tidak sanggup berperang melawan kalian karena mereka telah menyekutukan Allah dengan tuhan-tuhan yang mereka sembah menurut hawa nafsu mereka sendiri, tanpa didasari hujah yang diturunkan kepada mereka. Tempat tinggal yang akan menjadi tempat kembali mereka di akhirat kelak ialah neraka dan seburuk-buruk tempat tinggal bagi orang-orang yang zalim ialah neraka.
TA sẽ gieo nổi sợ khôn lường vào lòng của nhóm người vô đức tin khiến chúng không đứng vững trên sa trường chỉ vì họ đã phạm Shirk thờ phượng ai khác bằng dục vọng của họ thay vì Allah duy nhất, vậy mà họ vẫn còn ngoan cố mãi đến khi họ bị ném vào Hỏa Ngục ở Đời Sau, đúng là một nơi ở tồi tệ cho nhóm người sai quấy nơi Hỏa Ngục.
Infundiremos miedo en los corazones de aquellos que no han creído en Al-lah, a tal punto que serán incapaces de combatirlos. Esto lo haremos porque idolatran a falsas divinidades, divinidades que sus pasiones les hacen adorar y sobre las cuales no poseen ninguna prueba. El Fuego será su morada eterna, y qué peor morada para los injustos que el Fuego.
Mi ćemo u srca onih koji ne vjeruju u Allaha ubaciti žestoki strah tako da neće biti postojani u borbi protiv vas. To činimo zato što oni Allahu sudruge pripisuju, shodno prohtjevima svojim, i njihovo konačno boravište na ahiretu će biti džehennemska vatra, koja je grozno boravište za nepravednike.
Pupukol sa mga puso ng mga tumangging sumampalataya kay Allāh ng matinding pangamba hanggang sa hindi sila makakaya sa pagpapakatatag sa pakikipaglaban sa inyo dahilan sa pagtatambal nila kay Allāh ng mga diyos na sinamba nila dahil sa mga pithaya nila, na hindi Siya nagpababa sa kanila para sa mga ito ng isang katwiran. Ang titigilan nilang uuwian nila sa Kabilang-buhay ay ang Apoy. Kay saklap bilang titigilan ng mga tagalabag sa katarungan ang Apoy!
Nous projetterons une peur terrible dans les cœurs de ceux qui ont mécru en Allah, au point qu’ils seront dans l’incapacité de vous combattre. Il en sera ainsi parce qu’ils associent à Allah des divinités que leurs passions leur font adorer et au sujet desquelles ils ne possèdent aucune preuve.
Leur refuge éternel sera le Feu et quel pire refuge pour les injustes que le Feu.
Semineremo nei cuori dei rinnegatori di Allāh il grande timore, finché non potranno più resitervi, a causa della loro idolatria; associano ad Allāh altre divinità, che adorano secondo i loro desideri; non possiedono alcuna prova che possa indurli a farlo, e la dimora alla quale torneranno nell'Aldilà è il Fuoco: Che infausto destino per gli ingiusti il Fuoco!
Allah will put great fear in the hearts of the disbelievers, so that they are not able to stand firm to fight you. This is because of worshipping false gods next to Allah, and following their own desires, when no proof has been sent down to them to do so. Their resting place in the Afterlife will be the fire of Hell. What a miserable resting place the fire of Hell is for the wrongdoers!
1. These verses refer to the battle of Uhud.
The previous verses referred to Allah Almighty as the best of helpers'; recounted here are some incidents of Allah's help.
The word, سلطان sultan, rendered here as 'authority' includes all revealed or rational bases of their position. The promise of casting awe and fear into the hearts of the disbelievers in this verse was made in the back-ground of the battle of Uhud when the disbelievers of Arabia marched back to Makkah without any obvious reason and inspite of defeat overtaking Muslims (Baydawi). However, after having covered a certain distance on their way to Makkah, they awoke to their folly. When they thought of marching back to Madinah, Allah Almighty filled their hearts with such awe and fear that they could not muster the courage to do so. The most they could do was to hire a Madinah-bound villager to go there and tell Muslims that they were coming back. But, this whole deal came into the knowledge of the Holy Prophet ﷺ in Madinah through revelation. He marched to Hamra' al-Asad to apprehend them but they had already run away from there.
This was the background in which the present verse was revealed.
The verses that follow recount, as pointed out earlier, Allah's help and support for Muslims in the battle of Uhud.
E Allāh ha mantenuto la promessa fattavi: La vittoria contro i vostri nemici nel giorno di Uħud: Quando voi lottaste duramente con l'aiuto di Allāh, finché non vi scoraggiaste e venne a mancare la vostra fermezza nel compiere ciò che vi ordinò il vostro Messaggero; e foste in disaccordo tra chi mantenne la propria posizione e chi la abbondonò in cerca di bottino, disobbedendo all'ordine del Messaggero di mantenere in ogni caso la propria posizione. Ciò accadde dopo che Allāh vi mostrò la vittoria che desideravate contro i vostri nemici; tra di voi c'era chi desiderava i beni materiali, e questi sono coloro che abbandonarono la propria posizione; e vi erano altri che desideravano la ricompensa dell'Aldilà, e questi sono coloro che mantennero la propria posizione, obbedendo al Messaggero. Dopodiché Allāh indirizzò i miscredenti verso di voi, prendendovi di mira, al fine di mettervi alla prova, così da distinguere il credente che sopportò le prove a cui fu sottoposto dal credente che si scoraggiò; e Allāh ha perdonato la vostra disobbedienza all'ordine del Messaggero; e Allāh è colui che concede la sublime ricompensa ai credenti: La guida alla fede e il perdono dei loro peccati, e li ha ricompensati per ciò che hanno sofferto.
Allah kept the promise He gave you of victory over your enemies on the day of Uḥud, when you were engaging them in battle, by Allah’s permission, until you became weaker in your resolve to do as the Messenger had commanded you, and you disagreed about whether to stay at your posts or leave them in order to obtain the gains of war. You disobeyed the Messenger’s command to stay at your positions no matter what may happen. This occurred after Allah showed you the victory over your enemies that you wanted so much. Among you are those who desire the goods of this world, and it was those who left their positions; and among you are those who desire the reward of the Afterlife, and it was those who stayed at their positions, obeying the Messenger’s command. Then Allah turned you away from them and gave them power over you so as to test you, and to make clear who were the believers who were patient with trials and who were those who abandoned their positions and became weak. Allah has indeed forgiven you for what you committed when you went against the Messenger’s command, and Allah’s grace for the believers is great: guiding them to faith, forgiving their disobedience, and rewarding them for the difficulties they go through.
Và Allah đã làm tròn lời hứa giúp các ngươi chiến thắng kẻ thù tại Uhud khi các ngươi đã anh dũng tấn công mạnh mẽ vào kẻ thù dưới sự cho phép của Allah Tối Cao, ngay cả khi các ngươi nhút nhát và yếu đuối trong việc trụ vững trên điều mà Thiên Sứ đã ra lệnh cho các ngươi. Các ngươi tranh luận nhau về việc tiếp tục ở lại trên (ngọn núi Rumah) hay đi xuống thu gom chiến lợi phẩm, các ngươi đã làm trái lệnh của Thiên Sứ khi Y ra lênh bảo các ngươi cố thủ trên núi dù tình thế có ra sao. Điều này xảy ra với các ngươi sau khi Allah cho các ngươi thấy điều mà các ngươi thích tự sự chiến thắng kẻ thù; trong các ngươi có người ham muốn chiến lợi phẩm của trần gian và họ là những người đã rời bỏ vị trí và trong các ngươi có người ham muốn phần thưởng ở Đời Sau và họ là những người ở lại vị trí vì tuân lệnh Thiên Sứ. Thế là các người đã bị Allah lật úp tình thế khiến địch tấn công bất ngờ làm các ngươi không kịp trở tay. Qua sự việc này, Ngài muốn thử thách các ngươi và để phân loại người có đức tin kiên trì trên thử thách với những ai trượt chân và niềm tin yếu ớt. Nhưng cuối cùng Allah đã tha thứ cho việc các ngươi làm trái lệnh Thiên Sứ của Ngài, bởi Ngài là Đấng của muôn vàn thiên ân vĩ đại, Ngài đã ban nhiều hồng phúc cho những người có đức tin khi Ngài hướng dẫn họ đến với niềm tin, tha thứ tội lỗi cho họ và ban thưởng cho họ khi họ gặp nạn.
Allah a tenu Sa promesse de vous faire triompher sur vos ennemis lors de la Bataille de `Uħud, lorsque vous les massacriez par Sa permission. Mais vous avez faibli: vous vous êtes mis à diverger sur le fait de garder vos positions ou de les délaisser afin de ramasser le butin. Ce faisant, vous avez désobéi au Prophète qui vous avait ordonné de rester à vos places quoiqu’il arrive. Ceci survint lorsqu’Allah vous eut montré les prémices de votre victoire sur vos ennemis. Certains parmi vous désirent le butin ici-bas, ce sont ceux qui ont délaissé leurs positions, tandis que d’autres désirent la récompense de l’au-delà et ce sont ceux qui ont gardé leurs positions, obéissant à l’ordre du Prophète. Allah les a éloignés de votre portée et vous fit dominer par eux afin de vous tester et de distinguer le croyant patient dans l’épreuve de celui qui succombe et faiblit. Allah vous a ensuite pardonné votre désobéissance: Il est le Détenteur d’une grâce immense à l’égard des musulmans puisqu’Il les a guidés vers la foi, leur a pardonné leurs péchés et les a récompensés pour les malheurs qu’ils ont subis.
Andolsun ki Allah, Uhud günü düşmanlarınıza karşı size yardım ederek vaadini tuttu. Allah Teâlâ'nın izniyle onları şiddetli bir şekilde öldürüyordunuz. Hatta korktunuz ve Peygamber'in emrettiği şeyi yerine getirmeyip zaafa düştünüz. Yerinizde kalmak ya da ganimeti toplamak için yerinizi terk etmek hususunda ihtilafa düştünüz. Her hâlukârda yerinizde kalma hususunda Peygamber'in emrine karşı geldiniz. Bu durum, Allah'ın düşmanlarınıza karşı size arzuladığınız zaferi göstermesinden sonra gerçekleşti. Sizden dünya ganimetini isteyen de vardı ki, onlar yerlerini bırakan kimselerdir. Ve yine sizden ahiret sevabını isteyenler de vardı ki; onlar Rasûlün emrine itaat ederek yerlerinde kalanlardır. Sonra Allah sizi bundan uzaklaştırdı, sizi imtihan etmek için düşmanı musallat etti ki belaya karşı sabreden Mümin ile ayağı kayan ve nefsi zayıf olan ortaya çıksın. Rasûlü -sallallahu aleyhi ve sellem-'in emrine muhalefet ederek işlediğiniz şeyi Allah affetti. Allah Müminlere karşı büyük lütuf sahibidir. Öyle ki onları iman üzere hidayet etmiş, günahlarını bağışlamış ve musibetlerine karşılık mükâfatlandırmıştır.
"Dan sungguh Allah telah memenuhi janjiNya kepadamu, ketika kamu membunuh mereka dengan izinNya sampai pada saat kamu lemah dan berselisih dalam urusan itu dan mendurhakai perintah (Rasul) setelah Allah memperlihatkan kepadamu sesuatu yang kamu sukai. Di antara kalian ada orang yang menghendaki dunia, dan di antara kalian ada orang yang menghendaki akhirat. Kemudian Allah memalingkan kalian dari mereka untuk menguji kalian, dan sungguh Allah telah memaafkan kalian. Dan Allah mempunyai karunia (yang dilimpahkan) atas orang-orang yang beriman." (Ali Imran: 152).
(152) Maksudnya, ﴾ وَلَقَدۡ صَدَقَكُمُ ٱللَّهُ وَعۡدَهُۥٓ ﴿ "Dan sungguh Allah telah memenuhi janjiNya kepadamu" dengan pertolongan lalu Allah menolong kalian atas ancaman mereka hingga membuat kalian dapat menguasai mereka dan mampu membunuh mereka, tapi akhirnya kalian menjadi penyebab kehancuran bagi diri kalian sendiri dan penolong bagi musuh kalian atas keburukan diri kalian, dan ketika kalian menderita kegagalan, yaitu kelemahan dan lesu, ﴾ وَتَنَٰزَعۡتُمۡ فِي ٱلۡأَمۡرِ ﴿ "dan berselisih dalam urusan itu", yang di dalam perkara tersebut terdapat suatu tindakan meninggalkan perintah Allah untuk bersatu dan tidak berselisih; namun kalian berselisih. Ada yang berkata agar kita tetap pada posisi kita yang telah dite-tapkan oleh Nabi ﷺ untuk kita, ada juga yang berkata kita tidak perlu tetap di sana, karena musuh telah kalah dan tidak ada lagi yang dikhawatirkan, maka kalian bermaksiat kepada Rasul dengan meninggalkan perintahnya setelah Allah memperlihatkan kepada kalian sesuatu yang kalian sukai, yaitu terhinanya musuh kalian. Karena kewajiban atas orang yang telah diberikan nikmat oleh Allah dengan sesuatu yang dicintainya adalah lebih besar daripada selainnya. Maka yang wajib dalam kondisi seperti ini secara khusus, dan pada kondisi lainnya secara umum adalah melaksanakan pe-rintah Allah dan RasulNya.
﴾ مِنكُم مَّن يُرِيدُ ٱلدُّنۡيَا ﴿ "Di antara kalian ada orang yang menghen-daki dunia," mereka itu adalah orang-orang yang dipalingkan (oleh harta rampasan) dari posisi yang diwajibkan atas mereka,﴾ وَمِنكُم مَّن يُرِيدُ ٱلۡأٓخِرَةَۚ ﴿ "dan di antara kalian ada orang yang menghendaki akhirat," mereka itu adalah orang-orang yang tetap melaksanakan perintah Rasulullah ﷺ dan tegar menurut apa yang diperintahkan kepada mereka. ﴾ ثُمَّ صَرَفَكُمۡ عَنۡهُمۡ ﴿ "Kemudian Allah memalingkan kalian dari mereka", maksudnya setelah terjadinya perkara tersebut dari kalian, maka Allah memalingkan wajah kalian dari mereka, hingga keung-gulan menjadi milik musuh kalian sebagai ujian dan cobaan dari Allah bagi kalian, agar jelas orang Mukmin dari orang kafir, orang yang taat dari orang yang durhaka, dan agar Allah menggugurkan dari kalian (dengan musibah ini) dosa yang telah kalian perbuat.
Karena itu Allah berfirman, ﴾ وَلَقَدۡ عَفَا عَنكُمۡ وَٱللَّهُ ذُو فَضۡلٍ عَلَى ٱلۡمُؤۡمِنِينَ ﴿ "dan sungguh Allah telah memaafkan kalian. Dan Allah mempunyai ka-runia (yang dilimpahkan) atas orang-orang yang beriman." Maksudnya Dia memiliki karunia yang besar terhadap mereka, di mana Allah telah memberikan karuniaNya atas mereka dengan Islam, menun-jukkan mereka kepada syariatNya, mengampuni keburukan-kebu-rukan mereka, dan memberikan ganjaran atas musibah-musibah mereka.
Dan di antara karuniaNya atas kaum Mukminin adalah bahwa tidaklah Allah menetapkan untuk mereka suatu kebaikan maupun musibah melainkan pasti hal itu adalah kebaikan bagi mereka. Apabila mereka tertimpa hal-hal yang menyenangkan lalu mereka mensyukurinya, niscaya Allah membalasnya dengan balasan orang-orang yang bersyukur, dan apabila mereka tertimpa hal-hal yang menyakitkan lalu mereka bersabar, niscaya Allah membalas mereka dengan balasan orang-orang yang bersabar.
Sungguh, Allah benar-benar menepati apa yang dijanjikan-Nya kepada kalian, yaitu menolong kalian untuk mengalahkan musuh dalam perang Uhud ketika kalian berperang melawan mereka dengan peperangan yang sengit dengan izin Allah -Ta'ālā-. Kemenangan itu terhenti ketika kalian lemah dan tidak mau memegang teguh apa yang Rasul perintahkan kepada kalian dan kalian berselisih paham antara tetap bertahan di posisi kalian masing-masing ataukah meninggalkan posisi itu dan bergerak untuk mengumpulkan ganimah, lalu kalian mendurhakai Rasul yang memerintahkan kalian bertahan di posisi masing-masing dalam kondisi apa pun. Hal itu terjadi setelah Allah memperlihatkan kepada kalian apa yang kalian sukai yaitu kemenangan atas musuh-musuh kalian. Sebagian dari kalian menginginkan harta rampasan perang dunia, yaitu orang-orang yang meninggalkan posisi mereka, dan sebagian dari kalian menginginkan ganjaran akhirat, yaitu orang-orang yang bertahan di posisinya masing-masing karena mematuhi perintah Rasul. Kemudian Allah memalingkan kalian dari mereka dan membuat mereka mampu mengalahkan kalian untuk menguji kalian sehingga jelaslah siapa yang benar-benar beriman dan bersabar terhadap cobaan dan siapa yang tergelincir kakinya dan lemah jiwanya. Allah telah mengampuni perbuatan kalian yang telah melanggar perintah Rasul-Nya dan Allah memiliki anugerah yang sangat besar bagi orang-orang yang beriman karena Dia telah membimbing mereka kepada iman. Dia juga telah memaafkan kesalahan mereka dan memberi ganjaran atas musibah yang menimpa mereka.
152- Andolsun ki Allah size verdiği sözünü yerine getirmiştir. Hani o zaman onun izni ile onları öldürüyordunuz. Nihâyet arzu ettiğinizi size gösterdikten sonra yılgınlık gösterdiniz, verilen emir hakkında çekiştiniz ve isyan ettiniz. İçinizden kimi dünyayı istiyordu, kimi de âhireti istiyordu. Sonra sizi sınamak için sizi onlar(a galip gelmekten) alıkoydu. Bununla beraber sizi kesinlikle affetti. Allah mü’minlere karşı lütufkârdır.
152. “Andolsun ki Allah size” yardım edeceğine dair “verdiği sözünü yerine getirmiştir.” Sizi onlara muzaffer kılmış ve nihâyet onlar size arkalarını dönerek kaçmış, siz de onları öldürmeye başlamıştınız. Ama nihayet siz kendi tehlikenize sebep olacak ve kendinize karşı düşmanlarınıza yardım edecek hale geldiniz. Zira “…yılgınlık” zayıflık ve korkaklık “gösterdiniz”, Allah’ın kaynaşmayı ve anlaşmazlığa düşmemeyi içeren emrini terk edip “verilen emir hakkında çekiştiniz” ve anlaşmazlığa düştünüz.
Aranızdan kimisi: Peygamber sallallahu aleyhi ve sellem’in bizi yerleştirmiş olduğu bu yerimizde kalacağız, derken kimisi de: Artık düşman bozguna uğrayıp geri dönmüşken ve yerimizden ayrılmamızın bir sakıncası kalmamışken, bizim burada durmamızın anlamı yoktur, dedi ve böylece Peygamberin emrine karşı geldiniz, onun emrini terk ettiniz. Bu ise “arzu ettiğinizi size gösterdikten sonra” olmuştu. Arzu ettiğiniz şey ise düşmanlarınızın bozguna uğrayıp geri kaçmasıydı. Halbuki Yüce Allah bir kimseye istediği bir şeyi nimet olarak ihsan etmiş ise o kimseye düşen görev, diğerlerinden daha büyüktür. İşte özellikle bu durumda ve genel olarak diğer hallerde Allah’ın emrine ve Rasûlünün buyruğuna uymak icabeder. Ama o vakit “içinizden kimi dünyayı istiyordu” ki bunlar bu durumla karşı karşıya kalmalarına sebep olanlardır “kimi de âhireti istiyordu.”Bunlar da Allah Rasûlünün emrine bağlı kalan ve emrolundukları yerde sebat gösterenlerdi.“Sonra sizi sınamak için sizi onlar(a galip gelmekten) alıkoydu” yani sizin bu halleriniz ortaya çıktıktan sonra Allah sizi onlardan geri çevirdi; böylelikle düşmanı arkanıza almış oldunuz. Bu da Allah’tan sizin için bir deneme ve bir imtihandı. Tâ ki mü’min kâfirden, itaatkâr isyankârdan açık seçik ayırt edilsin ve bu musibet ile Allah sizden sadır olan kusurları affedip bağışlasın. İşte bundan dolayı da:“Bununla beraber sizi kesinlikle affetti. Allah mü’minlere karşı lütufkârdır.” buyurmaktadır. Yani onlara İslâm’ı lütfedip İslâm’ın şer’î hükümlerine ileterek, günahlarını affederek ve karşılaştıkları musibetler dolayısı ile onları mükâfaatlandırarak onlar üzerinde büyük bir lütfa sahiptir. Mü’minler üzerindeki lütfunun bir tecellisi de haklarında hayır veya musibet her ne takdir ettiyse mutlaka bu takdirin, onlar için hayırlı olmasıdır. Eğer onlara bir bolluk ve rahatlık isabet edecek olursa şükrederler. Allah da onlara şükredenlerin mükâfatını verir. Şâyet onlara bir sıkıntı isabet edecek olursa sabrederler, O da onları sabredenlerin mükâfatı ile mükâfatlandırır.
Al-lah cumplió su promesa de darles el triunfo sobre sus enemigos en la Batalla de Uhud, en la que ustedes vencían con Su anuencia. Pero luego sus ánimos se debilitaron: comenzaron a discrepar sobre el hecho de guardar sus posiciones o abandonarlas para recoger el botín. Al hacerlo, desobedecieron al Profeta, que les había ordenado permanecer en sus puestos sin importar lo que pasara. Esto sucedió cuando Al-lah les mostró los primeros signos de la victoria sobre sus enemigos. Algunos de ustedes deseaban el botín en este mundo, esos fueron quienes abandonaron sus puestos, mientras que otros deseaban la recompensa del Más Allá y estos fueron los que permanecieron en sus puestos, obedeciendo la orden del Profeta. Al-lah los alejó de ellos y les dio autoridad sobre ustedes para probarlos y distinguir al creyente paciente de aquel que sucumbe y flaquea. Pero Al-lah luego les perdonó su desobediencia: Él es el poseedor de una gracia inmensa hacia los musulmanes, ya que los ha guiado hacia la fe, les ha perdonado sus pecados y los ha recompensado por las desgracias que han sufrido.
Talaga ngang tumupad sa inyo si Allāh ng ipinangako Niya sa inyo na pag-aadya laban sa mga kaaway ninyo sa Araw ng Uḥud nang kayo noon ay pumapatay sa kanila nang isang matinding pagpatay ayon sa pahintulot Niya – pagkataas-taas Siya – hanggang sa nang naduwag kayo, nanghina kayo sa katatagan sa ipinag-utos sa inyo ng Sugo, nagkaiba-iba kayo sa pagitan ng pananatili sa mga kinaroroonan ninyo o pag-iwan sa mga ito at ng pangangalap ng mga samsam sa digmaan. Sumuway kayo sa Sugo sa utos niya sa inyo na manatili sa mga puwesto ninyo sa bawat kalagayan. Naganap iyon sa inyo nang matapos na ipinakita ni Allāh sa inyo ang iniibig ninyo na pagwawagi sa mga kaaway ninyo. Mayroon sa inyo na nagnanais ng mga samsam sa Mundo. Sila ay ang mga nag-iwan ng mga puwesto nila. Mayroon sa inyo na nagnanais ng gantimpala ng Kabilang-buhay. Sila ay ang mga nanatili sa mga kinaroroonan nila habang mga tumatalima sa utos ng Sugo. Pagkatapos nagpalipat sa inyo si Allāh palayo sa kanila at nagpangibabaw Siya sa kanila laban sa inyo upang sumubok sa inyo para manaig ang mananampalatayang nagtitiis sa pagsubok laban sa sinumang natisod ang paa at nanghina ang sarili. Talaga ngang nagpaumanhin si Allāh sa inyo sa nagawa ninyo na pagsalungat sa utos ng Sugo Niya – basbasan siya ni Allāh at batiin ng kapayapaan. Si Allāh ay may-ari ng sukdulang kabutihang-loob sa mga mananampalataya yayamang nagpatnubay Siya sa kanila sa pananampalataya, nagpaumanhin Siya sa kanila sa mga masagwang gawa nila, at naggantimpala Siya sa kanila dahil sa mga kasawian nila.
Commentary:
The High Station of the Noble Companions:
As obvious, the noble Companions made an error of judgement during the battle of Uhud which forms the subject of admonition and correction in the previous continuity of verses. But, equally worth noticing here are the graces of Allah Almighty showered on the noble Companions side by side with the element of warning. To begin with, by saying لِيَبْتَلِيَكُمْ (so that He may test you) it was made clear that this temporary setback did not come as punishment, rather, it was to test them. Then, comes the statement, وَلَقَدْ عَفَا عَنكُمْ which very clearly proclaims: And, of course, We have forgiven you.'
Did the Noble Companions tilt towards the material?
As stated in the verses, the noble Companions were split in two groups at that time; some sought the mundane while others sought the Hereafter. The question is as to what was done by these revered Companions which identifies them with the seekers of the mundane. Obviously, it was their intention to go and collect spoils which has been equated with the seeking of the mundane. Let us now figure out the reality. If they had held on to their assigned post of duty and, as a result, had not taken part in the collection of spoils, would it have made their due share in the spoil any lesser? And, did their participation entitle them to some larger share? The Law of Spoils as authentically proved by the Qur'an and Hadith is common knowledge. They, as the first observers of the operation of the Law, knew it beyond doubt that their due share in the spoils was under no condition subject to being more or less. The fact was that their share in the spoils would have remained the same whether they helped in the collection of spoils or remained on guard at the appointed place of duty.
Keeping this in view, it is obvious that their action cannot be classed as the unqualified pursuit of the material. Instead of that, it is participation in what مجاہدین mujahidin are supposed to do. However, given the workings of human nature, the thought of spoils entering their hearts at that time is not totally unimaginable. But, Allah Almighty has His ways with people; He very much likes to see the hearts of the Companions of His Messenger clean and untouched even by the remotest idea of any tilt towards material possession. So, this very idea of going to possess things of دنیا dunya has been equated with 'seeking of the mundane' which explains the element of divine distaste for the action.
Allah vam je ispunio ono što vam je obećao, pomogao vas je protiv neprijatelja u bici na Uhudu, pa ste ih žestoko ubijali, sve dok niste posustali u onome što vam je Poslanik naredio, i dok se niste razišli oko toga da li da ostanete postojani na svojim položajima ili da pohitate sakupljati ratni plijen. Prekršili ste naredbu Allahova Poslanika da ostanete na svojim položajima ma šta se dogodilo, i to nakon što ste vidjeli kako vam Allah daje pobjedu, koju volite. Neki od vas žele ovosvjetski plijen, i takvi su ostavili svoje položaje, a neki žele onosvjetsku nagradu, i takvi su ostali na svojim položajima, pokoravajući se Poslanikovoj naredbi. Zatim vam je Allah Svoju pomoć protiv njih uskratio i dao da vas oni pobijede, kako bi vas iskušao, pa da do izražaja dođe vjernik koji je strpljiv na nedaćama i odvoji se od onoga ko je posrnuo i klonuo. Allah vam je oprostio to što niste poslušali Poslanika, jer Allah je, doista, darežljiv prema vjernicima. On je vjernike uputio da vjeruju, i grijehe im je oprostio, a za pretrpljene nedaće ih nagradio.
Rammentate, o voi credenti, di quando vagaste per la terra dopo aver disertato nel giorno di Uħud, quando falliste disobbedendo agli ordini del Messaggero, indifferenti gli uni nei confronti degli altri, mentre il Profeta, alle vostre spalle, tra voi e i politeisti, diceva: "Tornate a me, o sudditi di Allāh! Tornate a me, o sudditi di Allāh! Allāh vi ha punito per ciò con una grande afflizione per la vittoria ed il bottino che avete perduto, seguita da sofferenza e tristezza a causa della notizia diffusa dell'uccisione del Profeta; e ciò vi accadde affinché non vi rattristaste per la vittoria ed il bottino che avete perduto, né per i morti ed i feriti che subiste dopo aver saputo che, in realtà, il Profeta non venne ucciso. In quel momento, tutte le afflizioni e le sofferenze svanirono; e Allāh è consapevole di ciò che fate: Nulla Gli è nascosto delle condizioni dei vostri cuori né delle azioni dei vostri arti".
Recuerden, creyentes, cuando huían de la Batalla de Uhud a causa de la derrota que sufrieron luego de desobedecer la orden del Mensajero. Nadie miraba a ninguno de los otros y el Mensajero los llamaba a sus espaldas, entre ustedes y los incrédulos, gritando: ¡Vengan a mí, siervos de Al-lah! ¡A mí, siervos de Al-lah! Al-lah los retribuyó por ello, haciendo que sientan dolor y angustia por la victoria y el botín perdidos, seguido de más dolor y angustia a causa del rumor de la muerte del Profeta que se extendió entre ustedes. Al-lah los retribuyó así a fin de que no sientan tristeza por la victoria y el botín perdidos, ni por los muertos y heridos que la guerra dejó.
Luego de saber que el Profeta no estaba muerto, toda desgracia y todo dolor les parecieron pequeños. Al-lah sabe perfectamente lo que hacen. Nada de lo que sienten sus corazones ni de lo que sus cuerpos ejecutan Le es desconocido.
Banggitin ninyo, O mga mananampalataya, nang kayo noon ay lumalayo sa kapatagan habang mga tumatakas noong Araw ng Uḥud dahil sa dumapo sa inyo na kabiguan dahil sa pagsuway sa utos ng Sugo. Hindi tumitingin ang isa sa inyo sa isa pa samantalang ang Sugo ay nananawagan sa hulihan ninyo sa pagitan ninyo at ng mga tagapagtambal, habang nagsasabi: "Sa akin, mga lingkod ni Allāh, sa akin mga lingkod ni Allāh." Kaya gumanti sa inyo si Allāh dahil dito ng sakit at kagipitan dahil sa nakaalpas sa inyo na pagwawagi at samsam sa digmaan, na susundan pa ito ng sakit at kagipitan, at dahil sa kumalat sa gitna ninyo na pagkapatay raw sa Propeta. Nagpababa nga Siya sa inyo nito upang hindi kayo malungkot sa nakaalpas sa inyo na pagwawagi at samsam sa digmaan ni sa dumapo sa inyo na pagpatay at sugat, matapos na nakaalam kayo na ang Propeta ay hindi napatay kaya naman gumaan sa inyo ang bawat kasawian at sakit. Si Allāh ay Mapagbatid sa anumang ginagawa ninyo: walang nakakukubli sa Kanya na anuman mula sa mga kalagayan ng mga puso ninyo ni sa mga gawain ng mga bahagi ng mga katawan ninyo.
153- Hani Peygamber arkanızdan size seslenip dururken siz, hiç kimseye dönüp bakmadan uzaklaşıyordunuz. Kaybettiklerinize ve başınıza gelenlere üzülmeyesiniz diye Allah, size keder üstüne keder vererek sizi cezalandırdı. Allah bütün yaptıklarınızdan haberdardır.
154- Sonra o kederin ardından üzerinize bir emniyet, içinizden bir grubu örtüp bürüyen bir uyuklama indirdi. Bir grup da canlarının sevdasına düşmüşlerdi. Allah’a karşı hakkın dışında cahiliyet zannı gibi bir zan besliyorlardı. “Bu işten bize bir şey var mı?” diyorlardı. De ki:“Her şey Allah’ın elindedir.” Onlar sana açıklamadıkları şeyi içlerinde gizliyorlar. “Bizim bu işten bir payımız olsaydı burada öldürülmezdik” diyorlar. De ki:“Evlerinizde olsaydınız bile üzerlerine öldürülmeleri yazılmış olanlar (ölüp) yatacakları yerlere çıkıp giderlerdi. Allah göğüslerinizdekini sınamak ve kalplerinizdekini temizlemek için (böyle yaptı). Allah kalplerin özünü çok iyi bilendir.”
153. Yüce Allah onların savaşta bozguna uğradıkları durumu hatırlatmakta ve bu sebeple onları azarlayarak şöyle buyurmaktadır:“Hani Peygamber arkanızdan size seslenip dururken” yani kaçanların arkasından “Ey Allah’ın kulları, bana dönün”diye seslenirken; siz ona dönüp bakmıyordunuz, ona doğru gitmiyordunuz. Esasında bizatihi kaçmak bile kınanmayı gerektiren bir husustur. Peygamberin çağrısının kabul edilmesi, kişinin kendisini kurtarmasından önce gelmelidir. O bakımdan sizin bu çağrıyı kabul etmekten geri kalmak sureti ile kınanmayı hak edişiniz, daha da ileri bir dereceyi bulmuştur.“Siz hiç kimseye dönüp bakmadan uzaklaşıyordunuz” gayretle kaçışıyor, kimseye dönüp bakmıyordunuz. Yani sizden kimse kimseye yönelmiyor, onun ne yaptığına bakmıyordu. Bütün yaptığınız kaçmaktan ve savaştan kurtulmaktan ibaretti. Hâlbuki sizin için büyük bir tehlike de yoktu. Çünkü siz düşmanın önünde bulunup onlarla savaşa girişen en son kimseler değildiniz.
Bu şekilde Rasûlün çağrısına uymadığınız için “kaybettiklerinize” ilâhi yardım ve zafere “ve başınıza gelenlere” bozgun, öldürülme ve yaralanmalara “üzülmeyesiniz diye Allah size keder üstüne keder vererek cezalandırdı.” Ardı arkasına kederlerle sizi cezalandırdı. Zaferi ve ganimeti kaybetmek sebebi ile bir keder, yenilgiye uğramanız dolayısı ile bir keder ve bütün bu kederleri size unutturan bir keder ki o da Muhammed sallallahu aleyhi ve sellem’in öldürüldüğünü işitmenizdi. Fakat Yüce Allah lütfu ile ve kullarına merhameti dolayısı ile bütün bu işlerin bir araya gelmesini mü’min kulları için hayırlı bir iş olarak takdir etmişti. Çünkü daha sonra kesin olarak Allah Rasûlü’nün öldürülmediğini anlayınca artık karşılaştığınız bütün musibetler size hafif geldi. Her türlü musibet ve mihnete karşı büyük bir teselli olan onun varlığı ile sevindiniz. Hiç şüphesiz Yüce Allah, bela ve mihnetler içerisinde pek çok sır ve hikmetleri de saklı tutar.
Bütün bunlar Yüce Allah’ın sizin amellerinizden, zahir ve batınlarınızdan tam anlamı ile haberdar olmasının bir tecellisidir. Bundan dolayı Yüce Allah:“Allah bütün yaptıklarınızdan haberdardır” buyurmaktadır.
Yüce Allah’ın:“Kaybettiklerinize ve başınıza gelenlere üzülmeyesiniz diye” buyruğunun şu anlama gelme ihtimali de vardır: O’nun, bu gam ve kederi hakkınızda takdir etmesi, musibetlere karşı sabretmeye alışmanız, nefislerinizin bu işlere yatkın hale gelmesi ve zorluklara kolaylıkla katlanabilmeniz içindir.
154. “Sonra” size isabet eden “o kederin ardından üzerinize bir emniyet, içinizden bir grubu örtüp bürüyen bir uyuklama indirdi.”Şüphesiz ki bu, Allah’ın onlara bir rahmeti, bir ihsanı, kalplerine verdiği bir sebat ve ileri derecede bir huzur idi. Çünkü korkan bir kimse, içindeki korkudan dolayı uyuklayamaz. Korku kalpten gitti mi ancak o vakit uyuklama mümkün olur. Yüce Allah’ın kendilerine uyuklama nimetini verdiği bu kesim, Allah’ın dinini egemen kılmaktan, Allah ve Rasûlü’nün rızasını ve müslüman kardeşlerin maslahatını elde etmek düşüncesinden başka bir istekleri olmayan mü’minlerdir.“Canlarının sevdasına düşmüşlerdi” bu kesim, münafıklıkları yahut imanlarındaki zaaf sebebi ile canlarından başka bir şey düşünemiyorlardı. Bundan dolayı bunlara diğerlerine gelen uyuklama gelmemişti. Bunlar:“Bu işten bize bir şey var mı?” diyorlardı. Buradaki soruları inkâr amaçlıdır. Yani bizim bu işte; yardım, zafer ve üstünlükte hiçbir payımız olamaz, diyorlardı. Böylelikle Rableri, dini ve Rablerinin peygamberi hakkında kötü zan besliyorlar, Yüce Allah’ın peygamberinin dinini tamamlamayacağını ve bu bozgunun Allah’ın dini aleyhine nihai bir hüküm ve kesin bir sonuç olacağını zannediyorlardı.
Yüce Allah böylelerine cevap olarak şöyle buyurmaktadır:“De ki: Her şey Allah’ın elindedir.” Buradaki “emir (şey)”kelimesi hem kaderî hem de şer’î emirleri kapsamaktadır. Yani her bir şey, Allah’ın kaza ve kaderi iledir, demektir. Güzel sonuç olan yardım ve zafer, Allah’ın dostlarına ve ona itaat edenleredir. İsterse o olaylar başlarından geçmiş olsa dahi.“Onlar” münafıklar “sana açıklamadıkları şeyi içlerinde gizliyorlar.” Daha sonra Yüce Allah onların gizledikleri hususu açıklayarak şöyle buyurmaktadır: “Bizim bu işten bir payımız olsaydı burada öldürülmezdik diyorlar.” Yani eğer bu olay ile ilgili bizim görüşümüz ve bize danışılırken açıkladıklarımız kabul edilmiş olsa idi burada öldürülmezdik. Bu sözleri ile onlar inkâra sapmış oluyorlar, Allah’ın kaderini yalanlıyorlar, Allah Rasûlü’nün ve ashabının görüşlerinin mantıksız olduğunu söylemiş oluyorlar; diğer taraftan kendi kendilerini de tezkiye ediyorlardı.
Yüce Allah ise onların bu kanaatlerini şöylece reddetmektedir:“De ki: evlerinizde” yani öldürülme ihtimalinin en uzak olduğu yer olan o yerlerde “olsaydınız bile üzerlerine öldürülmeleri yazılmış olanlar (ölüp) yatacakları yerlere çıkıp giderlerdi.”O halde sebepler -ne kadar büyük olursa olsun- ancak ve ancak kader ve kazaya aykırı olmadıkları takdirde fayda sağlayabilirler. Eğer sebepler ilâhi kadere ters ise hiçbir fayda sağlayamazlar; aksine Allah’ın Levh-i Mahfuz’da yazmış olduğu -ölüm ya da hayatta kalma- hükmü mutlaka yerini bulur.“Allah göğüslerinizdekini sınamak” kalplerinizde bulunan münafıklık, iman ve iman zaafiyetini imtihan etmek “kalplerinizdekini temizlemek” kalplerinizi şeytanın vesveselerinden ve bu vesveselerden etkilenen kötü niteliklerden temizlemek “için (böyle yaptı).”“Allah kalplerin özünü” kalplerinde bulunanları ve onların sakladıklarını “çok iyi bilendir.” O bakımdan O, ilim ve hikmetinin gereği olarak kalplerde gizli bulunanları ve işlerin sırlarını açığa çıkartacak sebepleri takdir etmiştir.
These verses form part of the several previous verses relating to the battle of Uhud. The first verse here mentions the sorrows of the sahabah, the noble Companions ؓ of the Holy Prophet ﷺ . The long succeeding verse describes the antidote. The third verse reiterates that the form of defeat they faced was no punishment. It was a test to separate the true and sincere Muslims from the hypocrites. Finally comes the repeated proclamation that the mistake made by the noble Companions has been forgiven.
Commentary :
In the first verse here, the Holy Qur'an describes the exit of the Companions from the battlefield, their inability to come back even when called by the Holy Prophet in person, the consequent grief that afflicted him because of their conduct and, later on, the incidence of the Companions feeling sorry for the sorrow they brought on their master. According to hadith narrations, when Sayyidna Ka'b ibn Malik ؓ called out to them, Muslims heard his call and reassembled.
The author of Ruh al-Ma'ani resolves this by saying that the first call came from the Messenger of Allah himself which could not be heard by the Companions and they kept going the way they were going. That was the time when Sayyidna Ka'b ibn Malik ؓ called. Every-body heard him and reassembled.
In Bay-an al-Qur'an, Maulana Ashraf Thanavi (رح) has said that the real reason for this confusion was the news that the Holy Prophet ﷺ has fallen a martyr on the battlefield. When he called, there was obviously no refutation of the news with the call. Even if his voice can be taken to have reached the retreating Companions, the possibility remains that it was not recognized. Finally, when Sayyidna Ka'b ibn Malik ؓ called out, his call included a refutation of this news mentioning the fact that the Messenger of Allah ﷺ was alive. On hearing this, everybody took a sigh of relief and reassembled. As far as the displeasure of Allah and the sorrow of His Messenger ﷺ are concerned, these can be explained by saying - if they had stayed unagitated and firm, they could have recognized the calling voice.
Ingatlah -wahai orang-orang beriman- ketika kalian melarikan diri dalam perang Uhud, yaitu tatkala kalian mengalami kegagalan karena telah melanggar perintah Rasulullah dan sebagian dari kalian tidak melihat sebagian yang lain, sementara Rasulullah memanggil kalian dari belakang, di antara kalian dan orang-orang musyrik seraya bersabda, “Kemarilah wahai hamba-hamba Allah! Kemarilah wahai hamba-hamba Allah!” Kemudian Allah membalas perbuatan kalian itu dengan kepedihan dan kesulitan karena hilangnya kesempatan untuk mendapatkan kemenangan dan rampasan perang, yang diikuti dengan kepedihan dan kesulitan lainnya karena beredarnya kabar tentang terbunuhnya Nabi. Allah melakukan hal ini supaya kalian tidak bersedih hati karena kehilangan kesempatan untuk mendapatkan kemenangan dan rampasan perang, dan tidak berduka karena terbunuh dan mengalami luka-luka, setelah kalian tahu bahwa Nabi tidak terbunuh karena semua musibah dan penderitaan terasa ringan (setelah tahu bahwa Nabi masih hidup). Allah Maha Mengetahui apa yang kalian perbuat; tidak ada sesuatu pun yang luput dari pengetahuan-Nya perihal kondisi hati dan perbuatan anggota badan kalian.
Remember, O believers, when you ran away on the day of Uḥud, when failure came upon you because you went against the command of the Messenger. None of you looked at anyone else, and the Messenger called you from behind, between you and the idolaters, saying, ‘Come to me, servants of Allah! Come to me, servants of Allah!’ Allah repaid you for this with pain and distress, followed by pain and distress: first because of the victory and gains of war you lost; and then with the rumour that the Prophet had been killed that spread among you. Later you came to know that the Prophet had not been killed, so that you would not grieve about the victory and gains of war that you lost, or the deaths and wounds that you received, as a way of making misfortune and pain easier on you. Allah is aware of everything you do and of everything in your hearts.
O vjernici, sjetite se kada ste bježali u bici na Uhudu nakon što ste počeli gubiti, zbog kršenja Poslanikove naredbe, i kako niko ni na kog nije obraćao pažnju. Tada vas je Poslanik dozivao, iza vas, dok je bio između vas i mnogobožaca, govoreći: "O Allahovi robovi, dođite k meni!" Allah vas je zbog toga kaznio dajući da osjetite bol i tjeskobu zbog izgubljene pobjede i izgubljenog ratnog plijena, i zbog lažne vijesti koja se raširila o tome kako je Poslanik ubijen. Allah vam je ovu drugu bol i tjeskobu dao kako ne biste tugovali zbog propuštene pobjede i ratnog plijena, niti zbog pogibije i zadobijenih rana. Sve ste te muke zaboravili kada ste čuli da je Poslanik živ, da nije ubijen, i zbog toga vam je svaka muka postala lahka. Allah dobro zna ono to radite, zna ono što u srcima krijete i ono što u javnost iznosite.
Hãy nhớ lại đi - hỡi những người Mu'min - khi các ngươi bỏ chạy hoảng loạn trong ngày Uhud tại vì các ngươi nghịch lại mệnh lệnh của Thiên Sứ. Do chạy trối chết nên không ai nhìn ai cả trong khi Thiên Sứ đã réo gọi các ngươi từ phía sau và lúc đó nhóm đa thần cũng có mặt ở đó, Người hô to: Hãy đến bên Ta hỡi nô lệ của Allah, hãy đến bên Ta hỡi nô lệ của Allah. Và rồi Allah cũng bù đắp cho sự mất mác và đau lòng của các người đã vụt mất cơ hội chiến thắng và chiến lợi phẩm, tiếp theo sau là tin đồn Thiên Sứ bị giết. Thế là Allah thiên khải để trấn an để các ngươi khỏi đau lòng và buồn phiền sau thất bại thảm hại đó, song khẳng định với các ngươi là Thiên Sứ không hề bị sát hại nhưng Người đau đớn hơn so với những gì mà các ngươi đã bị. Allah biết rõ mọi điều các ngươi làm, không một điều gì giấu che được Ngài kể cả những suy nghĩ trong tim của các ngươi.
When believers show steadfastness at crucial moments, God sends His special succour, that is, He strikes terror into the hearts of those who deny the truth. Any person or group who adheres to anything other than the true divine religion is standing in fact on quicksand. For, there is no other real base to build on in this world except the truth revealed by God. As such, whenever one has proved to be standing firmly on the ground of God’s religion, the ranks of those who deny the truth begin to show signs of disarray. Lacking sound arguments, those who deny the truth, unlike the believers, suffer from feelings of uncertainty and inferiority. This lack of conviction finally leads to their downfall. They are ultimately defeated at the hands of true believers. But in the case of the Muslims, their weakness and defeat are traceable solely to their disunity arising from dissension. Yet unity cannot come about in a society solely on the basis of uniformity of opinion. It takes united action also, even in the face of divisive opinions, to ensure total cohesiveness within a community. Only when a community thinks on this level can it remain united and powerful. When people start breaking up into factions, just because of disagreements, the resulting weakness will most certainly lead to defeat.
"(Ingatlah) ketika kamu lari dan tidak menoleh kepada se-orang pun, sedang Rasul yang berada di antara kawan-kawanmu yang lain memanggilmu, karena itu Allah menimpakan atasmu kesedihan di atas kesedihan, supaya kamu jangan bersedih hati terhadap apa yang luput darimu dan terhadap apa yang menimpa-mu. Allah Maha Mengetahui apa yang kamu kerjakan. Kemudian setelah kamu berduka cita, Allah menurunkan kepadamu ke-amanan (berupa) kantuk yang meliputi segolongan darimu, sedang segolongan lagi telah dicemaskan oleh diri mereka sendiri, mereka menyangka yang tidak benar terhadap Allah sebagaimana sang-kaan jahiliyah. Mereka berkata, 'Apakah ada bagi kita barang sesuatu (hak campur tangan) dalam urusan ini?' Katakanlah, 'Sesungguhnya urusan itu seluruhnya adalah hak Allah.' Mereka menyembunyikan dalam hati mereka sesuatu yang tidak mereka terangkan kepadamu; mereka berkata, 'Sekiranya ada bagi kita barang sesuatu (hak campur tangan) dalam urusan ini, niscaya kita tidak akan dibunuh (dikalahkan) di sini.' Katakanlah, 'Seki-ranya kamu berada di rumahmu, niscaya orang-orang yang telah ditakdirkan akan mati terbunuh itu keluar (juga) ke tempat me-reka terbunuh.' Dan Allah (berbuat demikian) untuk menguji apa yang ada dalam dadamu dan untuk membersihkan apa yang ada dalam hatimu. Dan Allah Maha Mengetahui isi hati." (Ali Imran: 153-154).
(153) Allah تعالى mengingatkan mereka tentang kondisi me-reka saat kalah perang, dan Allah mencela mereka atas hal tersebut seraya berfirman, ﴾ إِذۡ تُصۡعِدُونَ ﴿ "(Ingatlah) ketika kamu lari", yaitu kabur dari perang, ﴾ وَلَا تَلۡوُۥنَ عَلَىٰٓ أَحَدٖ ﴿ "dan tidak menoleh kepada seorang pun", maksudnya, tak seorang pun dari kalian menoleh kepada orang lain dan tidak melihatnya, bahkan kalian tidak me-miliki keinginan kecuali lari dan selamat dari peperangan, padahal tidak ada bahaya besar atas kalian, karena kalian itu bukanlah manusia yang terakhir yang menghadapi musuh dan merasakan kedahsyatan perang, akan tetapi, ﴾ ا ل ر ّ َ س ُ و ل ُ يَدۡعُوكُمۡ فِيٓ أُخۡرَىٰكُمۡ ﴿ "Rasul yang berada di antara kawan-kawanmu yang lain memanggilmu," mak-sudnya beliaulah yang berada di belakang kalian seraya berkata, "Datanglah kepadaku wahai hamba-hamba Allah,"[10] namun kalian tidak menoleh kepadanya dan tidak pula kalian berpaling kepada-nya. Padahal melarikan diri dari perang itu adalah tindakan yang patut dicela, dan mengabaikan seruan Rasul yang wajib untuk didahulukan atas (keselamatan) jiwa sendiri adalah lebih besar celaannya.
﴾ فَأَثَٰبَكُمۡ ﴿ "Karena itu Allah menimpakan atas kamu," maksud-nya, Allah membalas perbuatan kalian itu dengan ﴾ غَمَّۢا بِغَمّٖ ﴿ "kese-dihan di atas kesedihan," maksudnya, kesedihan yang diikuti dengan kesedihan lain, kesedihan dengan lenyapnya kemenangan dan hilangnya ghanimah, dan kesedihan dengan kekalahan kalian, serta kesedihan yang membuat kalian patah semangat saat kalian men-dengar bahwa Muhammad ﷺ telah terbunuh.
Akan tetapi Allah dengan kasih sayangNya dan bagusnya pandanganNya bagi hamba-hambaNya, menjadikan terkumpul-nya segala perkara-perkara tersebut bagi hamba-hambaNya yang beriman sebagai suatu kebaikan bagi mereka.
Allah berfirman, ﴾ لِّكَيۡلَا تَحۡزَنُواْ عَلَىٰ مَا فَاتَكُمۡ ﴿ "Supaya kamu jangan bersedih hati terhadap apa yang luput darimu," berupa keme-nangan dan keberhasilan, ﴾ وَلَا مَآ أَصَٰبَكُمۡۗ ﴿ "dan terhadap apa yang menimpamu", berupa kekalahan, kematian, dan menderita luka; ketika terbukti bagi kalian bahwa Rasul ﷺ itu tidak terbunuh, maka terasa kecillah bagi kalian musibah-musibah tersebut.
Kalian berbahagia dengan keberadaannya yang menjadi penghibur dari segala cobaan dan ujian, dan hanya Allah saja yang mengetahui rahasia dan hikmah yang terkandung di balik segala ujian dan cobaanNya.
Semua itu bersumber dari ilmu dan kesempurnaan pengeta-huanNya terhadap perbuatan-perbuatan, penampilan-penampilan zahir maupun batin kalian. Karena itulah Allah berfirman, ﴾ وَٱللَّهُ خَبِيرُۢ بِمَا تَعۡمَلُونَ ﴿ "Dan Allah Maha Mengetahui apa yang kamu kerjakan."
Dan mengandung kemungkinan bahwa makna FirmanNya, ﴾ لِّكَيۡلَا تَحۡزَنُواْ عَلَىٰ مَا فَاتَكُمۡ وَلَا مَآ أَصَٰبَكُمۡۗ ﴿ "Supaya kamu jangan bersedih hati terhadap apa yang luput darimu dan terhadap apa yang menimpamu," bahwasanya Allah telah menetapkan kesedihan dan musibah tersebut atas kalian agar jiwa kalian tegar dan terlatih di atas kesabaran terhadap segala musibah dan menjadi ringanlah bagi kalian untuk menghadapi segala bentuk kesulitan.
(154) ﴾ ثُمَّ أَنزَلَ عَلَيۡكُم مِّنۢ بَعۡدِ ٱلۡغَمِّ ﴿ "Kemudian setelah kamu berduka cita, Allah menurunkan kepadamu," yaitu duka cita yang telah me-nimpa kalian, ﴾ أَمَنَةٗ نُّعَاسٗا يَغۡشَىٰ طَآئِفَةٗ مِّنكُمۡۖ ﴿ "keamanan (berupa) kantuk yang meliputi segolongan darimu." Tidak diragukan bahwa ini meru-pakan suatu rahmat atas mereka, kebaikan dan penetapan bagi hati mereka, serta tambahan ketenangan. Karena seorang yang takut, tidak akan dihinggapi oleh kantuk disebabkan kekhawatiran yang ada di dalam hatinya. Apabila ketakutan itu telah hilang dari hati, maka kantuk itu baru bisa datang kepadanya.
Kelompok ini yang dikaruniakan kantuk oleh Allah adalah mereka yang beriman yang tidak memiliki tujuan kecuali menegak-kan agama Allah, mengharap keridhaan Allah dan RasulNya serta kemaslahatan saudara-saudaranya yang Muslim. Adapun kelom-pok lain yang ﴾ قَدۡ أَهَمَّتۡهُمۡ أَنفُسُهُمۡ ﴿ "telah dicemaskan oleh diri mereka sen-diri," maka mereka tidak cemas pada selain (keselamatan) dirinya disebabkan kemunafikan mereka atau kelemahan iman mereka. Oleh karena itulah, mereka tidak terserang kantuk sebagaimana yang menyerang selain mereka. ﴾ يَقُولُونَ هَل لَّنَا مِنَ ٱلۡأَمۡرِ مِن شَيۡءٖۗ ﴿ "Mereka berkata, 'Apakah ada bagi kita barang sesuatu (hak campur tangan) dalam urusan ini?'" Ini merupakan pertanyaan penolakan, maksudnya kita tidak punya urusan dalam perkara itu, yaitu perkara keme-nangan dan keberhasilan barang sedikit pun, lalu mereka berpra-sangka buruk terhadap Rabb mereka, agamaNya, dan NabiNya. Mereka mengira bahwa Allah tidak menyempurnakan urusan RasulNya, dan bahwa kekalahan itu adalah momentum dan penen-tuan hancurnya agama Allah.
Allah berfirman dalam menjawab mereka, ﴾ قُلۡ إِنَّ ٱلۡأَمۡرَ كُلَّهُۥ لِلَّهِۗ ﴿ "Katakanlah, 'Sesungguhnya urusan itu seluruhnya adalah hak Allah'." Urusan itu meliputi perkara takdir maupun perkara syariat, maka seluruh perkara adalah karena Qadha` dan Qadar Allah. Hasilnya adalah kemenangan dan keberhasilan bagi wali-wali Allah dan orang-orang yang taat kepadaNya, meskipun terjadi sesuatu yang telah terjadi pada mereka.
﴾ يُخۡفُونَ ﴿ "Mereka menyembunyikan", maksudnya orang-orang munafik ﴾ فِيٓ أَنفُسِهِم مَّا لَا يُبۡدُونَ لَكَۖ ﴿ "dalam hati mereka apa yang tidak mereka terangkan kepadamu." Kemudian Allah menjelaskan perkara yang disembunyikan oleh mereka seraya berfirman,﴾ يَقُولُونَ لَوۡ كَانَ لَنَا مِنَ ٱلۡأَمۡرِ شَيۡءٞ ﴿ "Mereka berkata, 'Sekiranya ada bagi kita barang sesuatu (hak campur tangan) dalam urusan ini'," maksudnya, sekiranya kita memi-liki hak sedikit campur tangan dalam kejadian itu berupa pendapat maupun ikut bermusyawarah, ﴾ مَّا قُتِلۡنَا هَٰهُنَاۗ ﴿ "niscaya kita tidak akan dibunuh (dikalahkan) di sini." Ini adalah pengingkaran mereka dan sebuah pendustaan terhadap ketentuan Allah, serta menganggap bodoh pandangan Rasulullah ﷺ dan para sahabat رضي الله عنهم, juga suatu penyucian diri bagi mereka sendiri.
Maka Allah membantah mereka dengan FirmanNya, ﴾ قُل لَّوۡ كُنتُمۡ فِي بُيُوتِكُمۡ ﴿ "Katakanlah, 'Sekiranya kamu berada di rumahmu'," yang me-rupakan tempat yang paling jauh dari tempat yang diperkirakan sebagai tempat kematian, ﴾ لَبَرَزَ ٱلَّذِينَ كُتِبَ عَلَيۡهِمُ ٱلۡقَتۡلُ إِلَىٰ مَضَاجِعِهِمۡۖ ﴿ "niscaya orang-orang yang telah ditakdirkan akan mati terbunuh itu keluar (juga) ke tempat mereka terbunuh."
Sebab-sebab kematian itu walaupun besar hanya akan ber-guna bila tidak bertentangan dengan Qadha` dan Qadar Allah, maka apabila bertentangan dengan Qadha` dan Qadar, tidaklah akan memiliki akibat apa-apa. Akan tetapi pastilah Allah akan menjalankan apa yang telah ditulis olehNya di Lauhul Mahfuzh berupa kematian dan kehidupan. ﴾ وَلِيَبۡتَلِيَ ٱللَّهُ مَا فِي صُدُورِكُمۡ ﴿ "Dan Allah (berbuat demikian) untuk menguji apa yang ada dalam dadamu," mak-sudnya, Allah menguji apa yang ada padanya berupa kemunafikan, keimanan, dan kelemahan iman.
﴾ وَلِيُمَحِّصَ مَا فِي قُلُوبِكُمۡۚ ﴿ "Dan untuk membersihkan apa yang ada dalam hatimu" berupa godaan-godaan setan dan pengaruh yang timbul karenanya dari sifat-sifat yang tidak terpuji. ﴾ وَٱللَّهُ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ ﴿ "Dan Allah Maha Mengetahui isi hati," yaitu, segala yang ada padanya dan apa yang disembunyikannya. Maka ilmu dan hikmahNya menun-tut bahwa Dia menetapkan sebab-sebab yang dapat menyingkap segala yang tersembunyi pada hati dan rahasia-rahasia segala perkara.
Rappelez-vous, ô croyants, lorsque vous fuyiez loin devant lors de la Bataille de `Uħud en raison de votre défaite suite à votre désobéissance à l’ordre du Messager. Personne ne regardait personne et le Messager vous appelait derrière vous, entre vous et les mécréants, criant: A moi, ô serviteurs d’Allah ! A moi, ô serviteurs d’Allah ! Allah vous rétribua pour cela en vous faisant ressentir de la douleur et de l’angoisse pour la victoire et le butin manqués, suivies encore de douleur et d’angoisse en raison de la rumeur de la mort du Prophète qui s’est répandue parmi vous. Allah vous rétribua ainsi afin que vous ne ressentiez pas de tristesse pour la victoire et le butin que vous avez manqués ni pour vos pertes en morts et en blessés.
Après avoir su que le Prophète n’avait pas été tué, tout malheur et toute douleur vous parurent ridicules.
Allah sait parfaitement ce que vous faites. Rien de ce que ressentent vos cœurs ni de ce que vos membres accomplissent ne lui est inconnu.
-Ey Müminler- Uhud günü resulün emrine muhalefet ettiğiniz için size yenilgi isabet etiğinde savaş meydanından kaçarak uzaklaştığınız zamanı hatırlayın! Sizden hiçbiriniz diğerine bakmıyordu. Rasûlullah, müşrikler ve sizin aranızda arkanızdan şöyle seslenerek sizi çağırıyordu: Allah'ın kulları bana doğru gelin. Allah'ın kulları bana doğru gelin. Zaferi ve ganimeti elde edemediğinizden dolayı Allah sizi darlık ve keder ile cezalandırdı. Peygamberin (Uhud gazvesinde) öldüğü haberi aranızda yayıldığı için bunu darlık ve keder takip etti. Allah size bunu indirmiştir ki kaçırmış olduğunuz zafere ve ganimete, size isabet eden ölüm ve yaralanmaya üzülmeyin. Daha sonradan peygamberin ölmediğini anladınız ve artık darlık ve keder size kolay oldu. Allah, yaptıklarınızdan hakkıyla haberdardır. Kalplerinizin durumlarından ve azalarınızın amellerinden hiçbir şey O'na gizli kalmaz.
Sonra (Allah) bu darlık ve kederin ardından güven ve sükûnet indirdi. Sizden bir grubu -onlar Allah'ın vaadine güvenenlerdir- kalplerindeki güven ve sükûnetten dolayı uyuklama bürüdü. Bir diğer topluluk güven ve uyuklamaya nail olamadı. Onlar yalnızca kendi selametlerini önemseyen münafıklardan başkası değildi. Onlar endişe ve korku içindeydi. Allah'ın kadrini hakkıyla bilemeyen cahiliye ehlinin zannı gibi Allah hakkında suizanda bulunarak Allah'ın resulüne yardım etmeyeceği ve kullarını desteklemeyeceği zannına kapıldılar. Allah hakkındaki cehaletlerinden dolayı o münafıklar şöyle dedi: "Savaşa çıkmak için bir görüş bildirmedik, eğer bize kalsaydı savaşmak için çıkmazdık." -Ey Peygamber!- Cevap olarak onlara de ki: “Bütün iş, Allah’ındır. O dilediğini takdir eder, dilediği gibi hükmeder ve O sizin çıkmanızı da takdir edendir." Münafıklar suizanlarını ve şüphelerini içlerinde gizliyor, sana belli etmiyor ve şöyle diyorlardı: "Eğer (savaşa) çıkma konusunda bizim bir görüşümüz olsaydı burada öldürülmezdik." -Ey Peygamber!- Onlara cevap olarak de ki: Eğer savaş meydanından ve ölümden uzak evlerinizde olsaydınız Allah'ın ölümünü yazdığı kişi öldürüleceği yere doğru çıkıp gidecekti. Allah, bunu göğüslerinizdeki niyet ve kastı denemek, kalplerinizdeki iman ve nifakı ayırt etmek için yaptı. Allah, kullarının göğüslerinde olanı hakkıyla bilendir. Kalplerdeki hiçbir şey O'na gizli kalmaz.
The most important thing for the believer, in life’s trials and tribulations, is to remain calm and composed, so that he may draw up his plans with full concentration. Such composure and concentration derive from complete trust placed in God. Even on the most earth-shaking of occasions, when people find it impossible to sleep, the believers are able to revitalize themselves with the soothing effect of sleep. This was demonstrated on the occasion of Uhud when, despite the severest of conditions, they were able to have a good night’s sleep. Rested and refreshed, they then pursued the enemy forces as far as Hamraul-Asad, some eight miles from Madinah. Severely wounded and defeated, they would not have been able to take any further action, had calm not descended upon them. This hot pursuit awed the enemy, who turned about and retreated to Makkah. This is the state in which the believers live, whereas those who have not made God their guardian and protector in the full sense of these words, inevitably fear for their own lives. Bereft of any concern for religion, they are engrossed in their own selves. Such people are never blessed with composure through divine succour.
Après la douleur et l’angoisse, Allah fit descendre sur vous la quiétude et la confiance, ce qui a permis à certains d’entre vous – ceux qui sont certains de la réalisation de la promesse d’Allah et y trouvent un sentiment de sécurité – de s’abandonner au sommeil. Un autre groupe en revanche resta éveillé et préoccupé. Ce sont les hypocrites, qui ont pour unique préoccupation la sécurité de leurs personnes. Ils vivent dans l’inquiétude et la peur, car ils craignent le mal qui pourrait les frapper de la part d’Allah, pensant qu’Allah ne secourra pas Son Messager ni ne soutiendra Ses serviteurs. Ils sont en cela semblables aux gens de la jâhiliyyah qui n’estimaient pas Allah à Sa juste valeur.
Ces hypocrites disaient du fait de leur ignorance:
Notre avis au sujet du départ au combat ne compte pas, mais s’il comptait, nous ne serions pas partis.
Ô Prophète, réponds-leur: La décision entière appartient à Allah. Il décrète ce qu’Il veut et juge comme Il veut. Or c’est Lui qui a décrété que vous deviez partir combattre.
Ces hypocrites dissimulent en eux le doute et du mauvais soupçon qu’ils ne dévoilent pas puisqu’ils te disent: Si notre avis, c’est-à-dire ne pas partir combattre, avait été retenu, nous n’aurions pas été massacrés ici même.
Ô Prophète, réponds-leur: Si vous étiez restés dans vos demeures, loin des champs de bataille, ceux parmi vous dont Allah a décrété qu’ils allaient mourir se seraient tout de même rendus à l’endroit où ils doivent être tués. Allah n'a décidé cela qu’afin d’éprouver les intentions de vos cœurs et de mettre en évidence la foi ou l’hypocrisie qu’ils contiennent.
Allah sait ce que contiennent les poitrines de Ses serviteurs et rien ne Lui en échappe.
Pagkatapos nagpababa Siya sa inyo, matapos ng sakit at kagipitan, ng kapanatagan at tiwala. Nagsanhi ito sa isang pangkatin kabilang sa inyo – sila ang mga nagtitiwala sa pangako ni Allāh – na nababalutan ng antok dahil sa nasa mga puso nila na katiwasayan at katahimikan. [Nagsanhi rin ito] sa isa pang pangkatin na walang umabot sa kanila na katiwasayan ni antok – sila ang mga mapagpaimbabaw na walang hangarin para sa kanila kundi ang kaligtasan ng mga sarili nila sapagkat sila ay nasa pagkabalisa at pangangamba. Nagpapalagay sila kay Allāh ng masagwang palagay: na si Allāh ay hindi mag-aadya sa Sugo Niya at hindi mag-aayuda sa mga lingkod Niya gaya ng pagpapalagay ng mga tao sa Panahon ng Kamangmangan, na hindi gumalang kay Allāh ng totoong paggalang sa Kanya. Nagsasabi ang mga mapagpaimbabaw na ito dahil sa kamangmangan nila kay Allāh: "Wala kaming anumang pananaw sa usapin ng pagpunta [sa labanan]. Kung sakaling mayroon kami, hindi sana kami pumunta." Sabihin mo, O Propeta habang sumasagot sa mga ito: "Tunay na ang usapin sa kabuuan nito ay ukol kay Allāh sapagkat Siya ang nagtatakda ng anumang niloloob Niya at humahatol ng anumang ninanais Niya at Siya ang nagtakda sa pagpunta ninyo." Ang mga mapagpaimbabaw na ito ay nagkukubli sa mga sarili nila ng pagdududa at pagpapalagay ng kasagwaan na hindi nila inilalantad sa iyo yayamang nagsasabi sila: "Kung sakaling mayroon kaming pananaw kaugnay sa pagpunta [sa labanan] ay hindi sana kami namatayan sa pook na ito." Sabihin mo, O Propeta bilang pagtugon sa kanila: "Kung sakaling kayo ay nasa mga bahay ninyo, na mga malayo sa mga pook ng pagkapatay at kamatayan, talagang pumunta sana ang sinumang itinakda ni Allāh sa kanya ang pagkapatay kabilang sa inyo tungo sa kung saan mangyayari ang pagpatay." Hindi nagtakda si Allāh niyon malibang upang sumubok Siya sa mga layunin at mga pakay na nasa mga dibdib ninyo at mapagkilanlan ang anumang nasa mga ito na pananampalataya at pagpapaimbabaw. Si Allāh ay Maalam sa anumang nasa mga dibdib ng mga lingkod Niya: walang nakakukubli sa Kanya na anuman mula sa mga iyon.
Luego del dolor y la angustia, Al-lah hizo descender sobre ustedes la calma y la confianza, lo que les permitió a algunos de ustedes (aquellos que están seguros del cumplimiento de la promesa de Al-lah y encuentran en ello una sensación de seguridad) abandonarse al sueño. Otro grupo, por el contrario, se quedó despierto y preocupado. Se trata de los hipócritas, que tienen por única preocupación su propia seguridad. Ellos viven inquietos y con miedo, ya que temen el mal que puede golpearlos de parte de Al-lah, creyendo que Al-lah no auxiliará a Su Mensajero ni ayudará a Sus siervos. Se asemejan así a la gente de la yahiliiah que no aprecia a Al-lah como Él merece. Estos hipócritas decían en su ignorancia: Nuestra opinión no cuenta cuando se trata de partir al combate, pero si contara, no habríamos partido. Profeta, respóndeles: la decisión pertenece a Al-lah. Él decreta lo que Él desea y juzga como Él desea. Ahora bien, es Él quien ha decretado que debían partir al combate. Estos hipócritas ocultan sus dudas y sospechas maliciosas, ya que te dicen: si nuestra opinión respecto a la idea de partir al combate hubiera sido tenida en cuenta, no habría muerto nadie. Profeta, respóndeles: Si hubieran permanecido en sus hogares, lejos del campo de batalla, aquellos que Al-lah había decretado que debían morir, habrían estado de todos modos en el lugar donde debían encontrar su muerte.
Al-lah tomó esa decisión a fin de poner a prueba las intenciones de sus corazones y poner en evidencia la fe y la hipocresía que contienen. Al-lah sabe lo que encierran los pechos de Sus siervos y nada se Le escapa.
In seguito alla sofferenza e all'afflizione, fece scendere su di voi la serenità e la fiducia; concesse a coloro, tra voi, che erano fiduciosi nella promessa di Allāh una calma sonnolenta, per la serenità presente nei loro cuori; mentre altri, ovvero gli ipocriti, il cui scopo non era altro che la salvezza della propria vita, costoro erano sempre ansiosi e timorosi, pensando nei riguardi di Allāh cose malvagie, poiché Allāh sostiene il Suo profeta e rafforza i Suoi sudditi, pensieri simili a quelli degli ignoranti, coloro che non rispettano Allāh come Egli Merita. Tali ipocriti dicono, per la loro ignoranza riguardo Allāh: "Nessuno ci ha chiesto il nostro parere sul fatto di partire in combattimento, e se ce lo avessero chiesto, non saremmo partiti". Di', o Profeta, in loro risposta: "Tutte le decisioni spettano ad Allāh: è Lui che decide ciò che vuole e stabilisce ciò che vuole, ed è stato Lui ad aver decretato la vostra partenza. E tali ipocriti nascondono nelle loro anime sospetti e cattivi pensieri che non ti rivelano, quando dicono: "Se avessimo avuto un parere a riguardo, non saremmo stati uccisi in questo luogo". Di' loro, o Profeta: "Se foste rimasti nelle vostri case, lontani dal luogo della battaglia e dalla morte, sarebbero partiti coloro, tra voi, che erano destinati ad essere uccisi nel luogo della loro morte. E Allāh non ha decretato ciò se non allo scopo di rivelare le intenzioni ed i desideri insiti nei vostri petti, e per distinguere la fede dall'ipocrisia; e Allāh conosce ciò che vi è nei petti dei Suoi sudditi, nulla di ciò Gli è nascosto.
Then He sent down on you, after the pain and distress, peace and security. A group among you, who trusted in the promise of Allah, became overcome by sleep because of the peace and serenity in their hearts. Another group were not blessed with security or sleep, and they were the hypocrites, who only worried about their own safety, and felt upset and scared. They thought badly of Allah, thinking that He would not help His Prophet or support His servants, like those of the time of ignorance before Islam did, who did not understand Allah’s reality. These hypocrites said, due to their ignorance of Allah, that they did not have a say in whether they went out to fight; and if they had, they would not have done so. Tell them, O Prophet, in reply, that everything that happens is up to Allah, and that He decreed that they would go out to fight. These hypocrites hide in themselves doubt and bad opinion which they do not show to you, saying that if they had a say in whether they had gone to fight, then people would not have been killed in this place. Tell them, O Prophet, in reply, that if they had been in their houses far from the places of battle and death, those whom Allah had destined to be killed would inevitably go out to the places of their death. Allah only did this to test the intentions and motives in your hearts, and to reveal the faith and hypocrisy in them. Allah knows what is in the hearts of people, and nothing is hidden from Him.
Kemudian setelah kepedihan dan kesulitan itu, Allah turunkan kepada kalian ketenteraman dan ketenangan hati. Tiba-tiba satu golongan dari kalian -yaitu orang-orang yang percaya akan janji Allah- mengantuk berat karena hati mereka merasa aman dan damai. Namun, golongan lainnya tidak merasakan kedamaian dan tidak mengantuk. Mereka ini adalah orang-orang munafik yang pikirannya tidak lain hanyalah keselamatan diri mereka sendiri. Mereka itu senantiasa merasakan kegelisahan dan ketakutan. Mereka berprasangka buruk kepada Allah bahwa Allah tidak akan menolong Rasul-Nya dan tidak akan membantu hamba-hamba-Nya. Ini sama seperti anggapan orang-orang jahiliah yang tidak menghargai Allah dengan semestinya. Orang-orang munafik yang tidak mengenal Allah dengan baik itu berkata, “Kami tidak mempunyai hak untuk menyatakan pendapat apa pun tentang urusan pergi ke medan perang. Sekiranya kami mempunyai hak (untuk menyatakan pendapat tentang masalah itu) niscaya kami tidak akan pergi (ke medan perang).” Katakanlah -wahai Nabi- untuk menjawab ucapan mereka, “Sesungguhnya urusan itu sepenuhnya milik Allah. Dialah yang menetapkan apa yang Dia kehendaki dan memutuskan apa yang Dia inginkan, dan Dialah yang memutuskan kepergian kalian.” Orang-orang munafik itu menyembunyikan kebimbangan dan prasangka buruk di dalam hati mereka dan tidak mereka perlihatkan kepadamu, yaitu mereka mengatakan, “Sekiranya kami mempunyai hak untuk menyatakan pendapat tentang kepergian (ke medan perang) ini, niscaya kami tidak akan terbunuh di tempat ini.” Katakanlah -wahai Nabi- untuk menjawab ucapan mereka, “Seandainya kalian berada di rumah kalian yang jauh dari medan perang dan kematian, niscaya siapa pun di antara kalian yang telah ditetapkan oleh Allah akan terbunuh pasti akan pergi ke tempat yang di sana ia akan dibunuh. Tidaklah Allah menetapkan kewajiban itu melainkan untuk menguji niat dan tujuan yang ada di dalam dada kalian, dan membedakan antara keimanan dan kemunafikan yang ada di dalamnya. Allah Maha Mengetahui apa yang tersimpan di dada hamba-hamba-Nya; tidak ada sesuatu pun yang luput dari pengetahuan-Nya.”
The Hardships at Uhud: A Test, not Punishment :
The noble Companions as evident from: وَلِيَبْتَلِيَ اللَّـهُ مَا فِي صُدُورِكُمْ (154), were actually tested through their sufferings at the battle of Uhud. This was no punishment. The objective was to make true and sincere Muslims distinct from the hypocrites. The mode was a 'test of inner qualities'.
The eloquent Qur'anic expression أَثَابَكُمْ (He awarded you sorrow), which is suggestive of punishment, can be resolved by saying that the outward form was, no doubt, that of punishment but the real purpose was a sort of affectionate correction, something similar to a well-meaning reprimand from a father to his son or a teacher to his student. In common usage, this can be called a punishment of some sort, but this is, in all reality, a form of training and correction. This is very different from a pure legal punishment.
Why did Muslims suffer at Uhud ?
The last part of verse 154 beginning with لِيَبْتَلِيَكُمْ (so that Allah may test) seems to indicate that the cause of hardships faced by Muslims was this wise divine arrangement. But, the statement: إِنَّمَا اسْتَزَلَّهُمُ الشَّيْطَانُ بِبَعْضِ مَا كَسَبُوا in the verse (155) following immediately seems to suggest that some past mistake of theirs is the cause of this Satanic effect.
The answer is that the particular past mistake was the obvious reason which gave Satan the incentive to make them slip once again, an effort in which the شیطان Satan incidentally succeeded. But there was much more to it; there were wise arrangements made by the Creator behind this slip and its outcome. These have been covered under the expression لِيَبْتَلِيَكُمْ :'so that Allah may test'. In Ruh al-Ma'ani, a report from Zajjaj says that the Satan made them recall some of their sins in the presence of which they hesitated to appear before their Lord. So they moved away from Jihad hoping to fight later on following personal correction and thus meet Allah as martyrs in Jihad.
One sin becomes the Cause of another:
From the last verse we discover that one sin drags in yet another sin, very much like one good deed which pulls in- another good deed. In other words, all deeds - good and bad - have a sort of magnetic pull of their own. When a person accomplishes a good deed, experience shows that other good deeds become easy on him. His very heart starts desiring to do what is good and righteous. Similarly, a person who commits a sin finds that it has cleared the way for other sins. His very heart starts desiring to do what is sinful. Therefore, some elders say: ان من جزاء الحسنۃ الحسنۃ بعدھا ، وان من جزاء السیٔۃ السیٔۃ بعدھا the ready reward of a good deed is another good deed which a person is enabled to accomplish and the ready punishment of an evil deed is another evil deed the way to which has been cleared by the first.'
In Masa'ilus-Suluk, Maulana Ashraf ` Ali Thanavi (رح) has said: As explained in hadith, sin makes the heart dark and when the heart goes dark, Satan شیطان prevails.'
The position of the Noble Companions ؓ in the sight of Allah Almighty :
As briefly stated earlier, the mistakes made by some. noble Companions ؓ at the battle of Uhud were intrinsically serious. The majority from among the fifty Companions who were commanded by the Holy Prophet ﷺ to guard a hill-top strategic point, with clear instruction not to leave their duty-post, no matter what happens at the battle front underneath, moved away from their assigned place. Granted that the reason for their abandonment of the post of duty was an erroneous independent judgment, as they thought their side had won the battle. The order to guard their post, according to their view, had been carried out, therefore, they thought, they could go down and join in with the rest of Muslims. But, in reality, their action was in clear contravention of definite instructions given by the Holy Prophet ﷺ .
This mistake of theirs motivated them to leave the battlefield, no matter how this is explained, as reported earlier from Zajjaj. Moreover, this retreat from the battlefield took place while the Messenger of Allah was with them unmoved from the front line and calling them back from behind them. If this situation is viewed without reference to personalities and circumstances that action would certainly be classed as a very serious breach of conduct in a military encounter. In fact, of the many blames imputed to various Companions under the unfortunate genre of Mushajarat (the mutual quarrels and armed confrontations between the noble Companions which took place after the Holy Prophet ﷺ) this would be rated as the most serious.
But, something more worthy of consideration is what Allah Almighty has done in their case inspite of all their mistakes. Stated right here in the present verses, is how their grief was physically changed into tranquility through drowsiness. Then, they were told that their suffering was no punishment; it was a matter of test. Then came the clearly worded proclamation of forgiveness for them. It will be recalled that these have appeared earlier, yet they have been reaffirmed here. There is an element of wisdom behind this repetition. The first time it was said, the purpose was to comfort the noble Companions themselves. Incidentally, here is a refutation of what the hypo-crites said to Muslims. They chided them for not acting on their advice, as a result of which they (the Muslims) suffered all those hardships.
In short, all these related verses make it very clear that the Companions of the Messenger of Allah hold a unique position of affection in His sight inspite of such serious mistakes made by them. Not only that they have been pardoned and forgiven but actually they have been blessed with much more. They have been made special recipients of Allah's grace and mercy. This is what comes from Allah Almighty Himself through the authentic words of the Holy Qur'an. A similar case, as reported in hadith, relating to Sayyidna Hatib ibn Abi Bilta'ah ؓ was brought before the Holy Prophet ﷺ . He had written a letter to the mushrikin (disbelievers) of Makkah in which he had passed on information about Muslims living in Madinah. When the Holy Prophet ﷺ was told about it through a revelation, the letter was intercepted. The noble Companions ؓ were very angry with Sayyidna Hatib ibn Abi Bilta'ah ؓ for what he had done. Sayyidna ` Umar, may Allah be pleased with both of them, asked for permission to behead that 'hypocrite'. But, the Holy Prophet ﷺ knew that Hatib was no hypocrite; he was a true, sincere Muslim but he had made a mistake inadvertently. So, he forgave him his mistake and declared that he was one of the people (veterans) of Badr and, perhaps, Allah Almighty has enforced general pardon for all participants of Badr, (This narration appears in all authentic books of ahadith).
The Noble Companions ؓ : Lesson for Muslims
It is based on this affirmation that the followers of Sunnah and Jama` ah (ahl al-Sunnah wa al-Jama'ah: Muslims who adhere to the practice of the Holy Prophet ﷺ and that of his blessed Companions ؓ find the confirmation of their belief and practice. That is, even though the noble Companions are not above sin, for sins can be and have been committed by them, but despite this, it is not permissible for the Muslim community to ascribe any evil or defect to them in a derogatory manner. When Almighty and His Messenger ﷺ forgave such serious slips and errors coming from them and dealt with them generously and mercifully and gave them the great station of ؓ و رضوا عنہ 'may Allah be pleased with them and may they be pleased with Allah,' how can anyone claim to have the right to talk about anyone of them in a derogatory manner?
This is why Sayyidna ` Abdullah ibn ` Umar ؓ on hearing somebody satirize Sayyidna ` Uthman al-Ghani ؓ and some noble Companions ؓ by saying that they had run away from the battlefield, the reference being to this incidence at Uhud, said, 'Nobody has the right to criticize that which Allah has expressly proclaimed to have been forgiven (Sahih al-Bukhari).
Therefore, all doctrinal source-books of the ahl al-Sunnah wa al-Jama` ah unanimously agree that it is wajib or necessary to honour the position of the noble Companions and to abstain from criticizing, mocking or speaking ill of them. It appears in al-` Aqa` id an-Nasfiyah:
و یکف عن ذکر الصحابہ الا بخیر ~
It is necessary that one should not talk about the Companions except in a good manner.
In Sharh al-Musamarah, Ibn Humam has said:
اعتقاد اھل السنۃ تزکیۃ جمیع السحابۃ والثناء علیھم
The belief of the followers of the Sunnah is that all Companions were purified and that they be remembered with praise.
This is what appears in Sharh Muwaqif:
یجب تعظیم الصحابۃ کلھم و الکف عن القدح فیھم
It is obligatory to honour the Companions, all of them; and avoiding satire or criticism against them is equally mandatory.
Abridged below is what Hafiz Ibn Taymiyyah (رح) has said in al-'Aqidatul Wasitiyah:
"It is a cardinal belief of Ahl al-Sunnah wal-Jama'ah that Muslims must refrain from accusing or criticizing any Companion of the Holy Prophet ﷺ in the matter of disagreements or armed conflicts which may have come up among them. There is a reason for this. Most of the narrations imputing drawbacks in them which have crept into history are a pack of lies planted by enemies. They simply have no truth in them. Then, there are others in which the reality has been reversed by additions and alterations. Even if, there was some truth about something, that has to be taken as the independent judgment of the Companions in which they have no choice. Going a step further, we can assume a situation where they may not be helpless but be capable of using their choice, then, what works there is the Divine Law إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ that is, good deeds make up for the bad ones. And it is more than obvious that nobody can claim equality with them in the matter of good deeds. The good they did cannot be matched by the good done by anybody else. Similarly, nobody else can be more deserving of the mercy and forgiveness of Allah Almighty as compared to them. Therefore, nobody has the right to sit on judgment against them and call their deeds to account and in that process, criticise or speak ill of them."
Zatim je Uzvišeni Allah nakon tjeskobe na vas spustio smiraj i pouzdanje; i one od vas koji su čvrsto vjerovali u Allahovo obećanje obuzeo je drijemež usljed jakog osjećaja sigurnosti i spokoja, dok munafike, koji su brinuli samo o tome kako da se izvuku, nije obuzeo ni spokoj ni drijemež, već je u njihovim srcima bila briga i strepnja. Munafici o Allahu imaju ružno mišljenje, jer smatraju da Allah neće pomoći Svog poslanika i Svoje robove vjernike, i takvo mišljenje imaju pagani koji nisu Allaha ispravno spoznali niti poštovali. Ovi munafici govore, zbog svog nepoznavanja Allaha: "Nas niko ne pita da li trebamo ići u bitku ili ne, a da se pitamo ne bismo izašli u boj." Reci im, o Allahov Poslaniče: "Sva odredba je u Allaha, On je Taj Koji određuje šta On hoće, i sudi onako kako On hoće, i On je odredio da izađete u boj." Ovi munafici u svojim dušama skrivaju sumnju i ružno mišljenje o Allahu koje ti ne ispoljavaju, i govore: "Da se mi pitamo, ne bismo izlazili u boj pa da budemo ubijani na ovom mjestu." Reci im, o Vjerovjesniče: "Kada biste bili u svojim kućama, daleko od bojnog polja, stigla bi smrt onoga kome je propisana, gdje god bio. Allah je ovo odredio samo da bi na vidjelo izašle vaše namjere koje u prsima krijete, i kako bi se odvojili vjernici od licemjera. Allah zna ono što je u prsima Njegovih robova, i ništa Mu skriveno nije."
Slumber Overcame the Believers; the Fear that the Hypocrites Suffered
Allah reminds His servants of His favor when He sent down on them tranquillity and slumber that overcame them while they were carrying their weapons and feeling distress and grief. In this case, slumber is a favor and carries meanings of calmness and safety. For instance, Allah said in Surat Al-Anfal about the battle of Badr,
إِذْ يُغَشِّيكُمُ النُّعَاسَ أَمَنَةً مِّنْهُ
((Remember) when He covered you with a slumber as a security from Him) 8:11.
Al-Bukhari recorded that Anas said that, Abu Talhah said, "I was among those who were overcome by slumber during the battle of Uhud. My sword fell from my hand several times and I would pick it up, then it would fall and I would pick it up again." Al-Bukhari collected this Hadith in the stories of the battles without a chain of narration, and in the book of Tafsir with a chain of narrators. At-Tirmidhi, An-Nasa'i and Al-Hakim recorded from Anas that Abu Talhah said, "On the day of Uhud, I raised my head and looked around and found that everyone's head was nodding from slumber." This is the wording of At-Tirmidhi, who said, "Hasan Sahih". An-Nasa'i also recorded this Hadith from Anas who said that Abu Talhah said, "I was among those who were overcome by slumber."
The second group mentioned in the Ayah were the hypocrites who only thought about themselves, for they are the most cowardly people and those least likely to support the truth,
يَظُنُّونَ بِاللَّهِ غَيْرَ الْحَقِّ ظَنَّ الْجَـهِلِيَّةِ
(and thought wrongly of Allah - the thought of ignorance) 3:154, for they are liars and people who have doubts and evil thoughts about Allah, the Exalted and Most Honored. Allah said,
ثُمَّ أَنزَلَ عَلَيْكُمْ مِّن بَعْدِ الْغَمِّ أَمَنَةً نُّعَاساً يَغْشَى طَآئِفَةً مِّنْكُمْ
(Then after the distress, He sent down security for you. Slumber overtook a party of you), the people of faith, certainty, firmness and reliance (on Allah) who are certain that Allah shall give victory to His Messenger and fulfill his objective.
وَطَآئِفَةٌ قَدْ أَهَمَّتْهُمْ أَنْفُسُهُمْ
(While another party was thinking about themselves), and they were not overcome by slumber because of their worry, fright and fear,
يَظُنُّونَ بِاللَّهِ غَيْرَ الْحَقِّ ظَنَّ الْجَـهِلِيَّةِ
(and thought wrongly of Allah --- the thought of ignorance).
Similarly, Allah said in another statement,
بَلْ ظَنَنْتُمْ أَن لَّن يَنقَلِبَ الرَّسُولُ وَالْمُؤْمِنُونَ إِلَى أَهْلِيهِمْ أَبَداً
(Nay, but you thought that the Messenger and the believers would never return to their families) 48:12.
This group thought that the idolators achieved ultimate victory, when their forces took the upper hand in battle, and that Islam and its people would perish. This is typical of people of doubt and hesitation, in the event of a hardship, they fall into such evil thoughts. Allah then described them that,
يَقُولُونَ
(they said) in this situation,
هَل لَّنَا مِنَ الاٌّمْرِ مِن شَىْءٍ
("Have we any part in the affair") Allah replied,
قُلْ إِنَّ الاٌّمْرَ كُلَّهُ للَّهِ يُخْفُونَ فِى أَنْفُسِهِم مَّا لاَ يُبْدُونَ لَكَ
(Say: "Indeed the affair belongs wholly to Allah." They hide within themselves what they dare not reveal to you.) wAllah exposed their secrets, that is,
يَقُولُونَ لَوْ كَانَ لَنَا مِنَ الاٌّمْرِ شَىْءٌ مَّا قُتِلْنَا هَـهُنَا
(saying: "If we had anything to do with the affair, none of us would have been killed here.") although they tried to conceal this thought from the Messenger of Allah ﷺ.
Ibn Ishaq recorded that `Abdullah bin Az-Zubayr said that Az-Zubayr said, "I was with the Messenger of Allah ﷺ when fear intensified and Allah sent sleep to us (during the battle of Uhud). At that time, every man among us (except the hypocrites) was nodding off. By Allah! As if in a dream, I heard the words of Mu`attib bin Qushayr, `If we had anything to do with the affair, none of us would have been killed here.' I memorized these words of his, which Allah mentioned later on,
يَقُولُونَ لَوْ كَانَ لَنَا مِنَ الاٌّمْرِ شَىْءٌ مَّا قُتِلْنَا هَـهُنَا
(saying: "If we had anything to do with the affair, none of us would have been killed here.)"
Ibn Abi Hatim collected this Hadith.
Allah the Exalted said,
قُل لَّوْ كُنتُمْ فِى بُيُوتِكُمْ لَبَرَزَ الَّذِينَ كُتِبَ عَلَيْهِمُ الْقَتْلُ إِلَى مَضَاجِعِهِمْ
(Say: "Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death,") meaning, this is Allah's appointed destiny and a decision that will certainly come to pass, and there is no escaping it. Allah's statement,
وَلِيَبْتَلِىَ اللَّهُ مَا فِى صُدُورِكُمْ وَلِيُمَحِّصَ مَا فِى قُلُوبِكُمْ
(that Allah might test what is in your breasts; and to purify that which was in your hearts,) means, so that He tests you with whatever befell you, to distinguish good from evil and the deeds and statements of the believers from those of the hypocrites,
وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ
(and Allah is All-Knower of what is in the breasts), and what the hearts conceal.
Some of the Believers Give Flight on the Day of Uhud
Allah then said,
إِنَّ الَّذِينَ تَوَلَّوْاْ مِنكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ إِنَّمَا اسْتَزَلَّهُمُ الشَّيْطَـنُ بِبَعْضِ مَا كَسَبُواْ
(Those of you who turned back on the day the two hosts met, Shaytan only caused them to err because of some of what they had earned) 3:155,
because of some of their previous errors. Indeed, some of the Salaf said, "The reward of the good deed includes being directed to another good deed that follows it, while the retribution of sin includes committing another sin that follows it." Allah then said,
وَلَقَدْ عَفَا اللَّهُ عَنْهُمْ
(but Allah, indeed, has forgiven them), their giving flight,
أَنَّ اللَّهَ غَفُورٌ حَلِيمٌ
(surely, Allah is Oft-Forgiving, Most Forbearing)
He forgives sins, pardons and exonerates His creatures. Imam Ahmad recorded that Shaqiq said, " `Abdur-Rahman bin `Awf met Al-Walid bin `Uqbah, who said to him, `Why did you desert `Uthman, the Leader of the Faithful' `Abdur-Rahman said, `Tell him that I did not run away during Uhud, remain behind during Badr, nor abandon the Sunnah of `Umar.' Al-Walid told `Uthman what `Abdur-Rahman said. `Uthman replied, `As for his statement, `I did not run away during Uhud,' how can he blame me for an error that Allah has already forgiven. Allah said,
إِنَّ الَّذِينَ تَوَلَّوْاْ مِنكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ إِنَّمَا اسْتَزَلَّهُمُ الشَّيْطَـنُ بِبَعْضِ مَا كَسَبُواْ وَلَقَدْ عَفَا اللَّهُ عَنْهُمْ
(Those of you who turned back on the day the two hosts met, Shaytan only caused them to err because of some of what they had earned. But Allah, indeed, has forgiven them).
As for his statement that I remained behind from participating in Badr, I was nursing Ruqayyah, the daughter of the Messenger of Allah ﷺ, until she passed away. The Messenger of Allah ﷺ gave me a share in the booty of Badr, and whoever gets a share in the booty from the Messenger of Allah ﷺ will have participated in battle. As for his statement that I abandoned the Sunnah of `Umar, neither I nor he are able to endure it. Go and convey this answer to him."'
Sau đó Allah xoa dịu nổi đau và sự mất mác của các ngươi bằng sự thư giản và tin tưởng, Ngài khiến cho một nhóm trong các ngươi - kỳ vọng vào lời hứa của Allah - nên Ngài đã ru họ rơi vào giấc ngủ ngon lành và thư giản, bên cạnh đó Allah khiến nhóm khác mang tâm trạng hoang mang lo lắng đó là nhóm Munafiq chỉ muốn bình an cho riêng mình, từ đó họ nghĩ bậy về Allah, họ nghĩ là Allah sẽ không ban chiến thắng cho Thiên Sứ của Ngài và không phù hộ cho đám nô lệ của Ngài, quả một lối nghĩ giống hệt như nhóm người thời tiền Islam đã không đón đúng về Allah. Nhóm Munafiq lên tiếng trong sự ngu muội về Allah: "Chúng mình không có quyền hạn trong lần xuất binh này, nếu không là chúng mình đã không xuất binh rồi." Hãy trả lời họ - hỡi Nabi -: "Quả thật, mọi mệnh lệnh đều do Allah bảo, Ngài muốn xem xét và quyết định sao tùy Ngài và Ngài đã định là các ngươi phải xuất binh." Nhóm Munafiq đó đã giấu che trong lòng chúng sự nghi ngờ và ý định xấu, khi họ nói: "Nếu chúng tôi có quyền hành là chúng tôi đã không bị sát hại ở tại đây đâu." Hãy nói với họ - hỡi Nabi -: "Cho dù nhà cửa của các ngươi có ở xa khu chiến địa và sự chết chóc thì các ngươi cũng phải chết đúng theo cách và tại vị trí mà Allah đã tiền định trước cho các ngươi." Allah tiền định về điều đó muốn phơi bày nổi lòng thầm kín của các ngươi điều mà các ngươi đã suy nghĩ, để tách biệt niềm tin Iman và đạo đức giả, bởi Allah luôn biết rõ nỗi lòng thầm kín của đám nô lệ của Ngài, không điều gì giấu được Ngài cả.
Those of you who were defeated, O Companions of Muhammad (peace be upon him), on the day the army of the idolaters and the army of the Muslims met at Uḥud, it was Satan who made you slip, because of what you had earned from doing wrong. Allah has forgiven them, and will not take them to account for it, out of His favour and mercy. Allah forgives those who repent to Him, and is Forbearing, not quick to punish.
155- İki ordunun karşılaştığı gün içinizden dönüp gidenleri ancak şeytan yaptıkları bazı işler yüzünden yoldan çıkarmak istemişti. Andolsun Allah onları affetti. Çünkü Allah Ğafurdur, Halimdir.
155. Yüce Allah bu buyruğu ile Uhud günü kaçan kimselerin halini ve onların kaçış sebebini, bu kaçışın şeytanın aldatması olduğunu ve bazı günahlarından ötürü şeytanın onlara musallat olduğunu haber vermektedir. Şeytanın üzerlerine gelmesine ve onlara olumsuz etkide bulunmasına sebep ise onlardı. Çünkü işledikleri masiyetler sebebi ona bu imkânı vermişlerdir. Çünkü şeytanın bineği ve giriş kapıları işlenen masiyetlerdir. Şâyet onlar Rablerine itaate sığınmış olsalardı, şeytanın onları herhangi bir şekilde etkileme gücü olmazdı. Çünkü Yüce Allah şöyle buyurmaktadır:“Muhakkak benim kullarım üzerinde senin hiçbir otoriten olamaz.”(el-Hicr, 15/42)
Daha sonra Yüce Allah sorgulanmalarını gerektirici işlerini affettiğini haber vermektedir. Çünkü bundan dolayı onları sorgulayacak olsaydı onları kökten helâk ederdi. “Çünkü Allah Ğafurdur” günah ve hata işleyen kimseleri tevbe etmeye, mağfiret dilemeye muvaffak kılmak sureti ile ve günahları bağışlayıcı musibetlere düçar etmek sureti ile günahları bağışlayandır, “Halimdir.” kendisine isyan edenleri cezalandırmakta acele etmez. Aksine cezayı erteleyip günahkârı kendisine dönmesine, Rabbine yönelmesine davet eder. Bilâhare eğer tevbe edip yönelecek olursa onun bu tevbe ve yönelişi kabul edilir ve Yüce Allah onu hiçbir günah işlememiş gibi, ondan hiçbir kusur sadır olmamış gibi kabul eder.
Bu ihsan ve lütufları dolayısı ile Yüce Allah’a hamd olsun.
Quả thật, số người đã thất bại trong các ngươi - hỡi bằng hữu của Thiên Sứ Muhammad - trong ngày mà hai bên Muslim và đa thần giao chiến ác liệt tại Uhud, chẳng qua đã bị Shaytan xúi dục khiến họ nhất thời ham muốn mà kháng lệnh, nhưng Allah đã tha thứ không tính toán với họ xem như là sự rộng lượng và nhân từ của Ngài. Quả thật, Allah luôn nhân từ với ai biết sám hối và luôn nhẫn nại không vội vàng trừng phạt.
One od vas – o drugovi poslanika Muhammeda, sallallahu alejhi ve sellem – koji su uzmakli pri susretu za mnogobožačkom vojskom na Uhudu šejtan je naveo da posrnu zbog nekih grijeha koje su činili. Allah im je oprostio, pa ih neće kazniti zbog toga, iz Svoje milosti i dobrote. Doista Allah puno prašta onima koji se pokaju, i On je strpljiv – ne žuri sa kaznom.
Ô Compagnons de Muħammad, concernant ceux parmi vous qui ont abandonné le combat le jour où les armées mécréantes rencontrèrent les armées croyantes à `Uħud, sachez que Satan les a poussés à la faute en raison de certains péchés qu’ils avaient commis. Allah leur a néanmoins pardonné ces manquements et ne leur en a pas tenu rigueur, par faveur et miséricorde de Sa part.
Allah pardonne aux repentants et se montre indulgent envers eux en ne s’empressant pas de les punir.
-Ey Muhammed -sallallahu aleyhi ve sellem-'in ashabı!- Uhud'da Müslüman topluluğu ile müşrik topluluğu karşılaştığında sizden hezimete uğrayanların, işledikleri bazı hataları yüzünden şeytan onların ayağını kaydırmıştı. Ant olsun ki Allah onları bağışlamış, lütfu ve merhameti ile onları cazalandırmamıştır. Şüphesiz ki Allah tövbe edenleri bağışlayandır. Halîm'dir, hemen cezalandırmaz.
Kemudian Allah تعالى berfirman,
"Sesungguhnya orang-orang yang berpaling di antaramu pada hari bertemunya dua pasukan itu, mereka hanyalah digelincirkan oleh setan, disebabkan sebagian kesalahan yang telah mereka perbuat (di masa lampau), dan sungguh Allah telah memberi maaf kepada mereka. Sesungguhnya Allah Maha Pengampun lagi Maha Penyantun." (Ali Imran: 155).
(155) Allah تعالى memberitahukan tentang keadaan orang-orang yang kalah pada peperangan Uhud, dan sebab yang men-jadikan mereka melarikan diri dari peperangan dan bahwa hal itu adalah bujukan setan, dan bahwa setan telah menguasai mereka karena beberapa dosa mereka. Merekalah yang telah memasukkan setan pada diri mereka sendiri dan menempatkannya padanya dengan cara melakukan beberapa kemaksiatan, karena kemaksiatan itu adalah kendaraan dan pintu (masuknya setan). Sekiranya me-reka itu berpegang teguh dengan melakukan ketaatan kepada Rabb mereka, niscaya setan itu tidaklah memiliki kekuasaan atas mereka. Allah تعالى berfirman,
﴾ إِنَّ عِبَادِي لَيۡسَ لَكَ عَلَيۡهِمۡ سُلۡطَٰنٞۚ ﴿
"Sesungguhnya hamba-hambaKu, kamu tidak dapat berkuasa atas mereka." (Al-Isra`: 65).
Kemudian Allah memberitahukan bahwasanya Dia telah memaafkan mereka setelah mereka melakukan hal-hal yang meng-haruskan hukuman, dan bila tidak demikian, sekiranya Allah menghukum mereka, niscaya Allah akan membinasakan mereka. ﴾ إِنَّ ٱللَّهَ غَفُورٌ ﴿ "Sesungguhnya Allah Maha Pengampun" bagi orang-orang yang berdosa dan orang-orang yang berbuat kesalahan (dilebur) dengan sesuatu yang dapat memberi mereka taufik kepadaNya berupa taubat, istighfar, dan musibah-musibah yang menggugur-kan, ﴾ حَلِيمٞ ﴿ "lagi Maha Penyantun." Allah tidak menyegerakan hukuman orang yang bermaksiat kepadaNya, akan tetapi menang-guhkannya dan mengajaknya kembali kepadaNya, dan berserah diri kepadaNya, kemudian bila dia bertaubat dan kembali, niscaya akan diterima lalu membuatnya seperti tidak terjadi dosa darinya dan tidak muncul darinya kekurangan. Akhirnya segala puji hanya milik Allah atas kebaikanNya.
On the occasion of Uhud, ‘Abdullah ibn Ubayy counselled that the defence of Madinah should be undertaken within the walls, instead of the Muslims boldly coming out to meet the enemy. The Prophet, however, at the instance of some other sincere Muslims, went out of the city to meet the enemy, posting his men strategically on Mount Uhud. The battle began well for the Muslims, but turned to near defeat because of the disobedience of a band of fifty archers who had been given the task of guarding a certain pass. Seeing the imminent Muslim victory, they abandoned their posts, attracted by the prospects of booty. When this victory turned into defeat, the hypocrites who had deserted the Muslims even before the battle started, on the pretext that their counsel had not been accepted by the Prophet, began to say that, had their words been heeded, this calamity could have been averted. But death is decreed by God and comes regardless of circumstances. No precautionary measure can save one from death. Such happenings, whatever their apparent reason, are wrought by God, in order that His true believers may turn to Him in repentance and become worthy of further blessings from Him. Such happenings also serve to reveal the truth about those who are not the true servants of God. When the fifty archers posted at the Mount Uhud pass saw that the Muslims had won the battle, a large number of them insisted on going in pursuit of booty. Although ‘Abdullah ibn Jubayr and a few other companions pointed out that it was against the orders of the Prophet, they deserted their posts, leaving behind eleven men. Satan thus made inroads by using the dissension already evident among them. However, when they admitted their error, they were forgiven by God, and after the initial setback, God’s succour came to them too. The Almighty struck terror into the hearts of their enemies, which resulted in their retreat, although they were just a few miles from Madinah. Had God’s succour not come, there was nothing to stop them from forcing their entry into Madinah and uprooting the nascent tree of Islam.
Sesungguhnya orang-orang yang kalah di antara kamu -wahai sahabat-sahabat Muhammad -ṣallallāhu 'alaihi wa sallam-- pada waktu pertemuan antara golongan musyrik dengan kaum muslimin di Uhud, sesungguhnya setanlah yang mendorong mereka untuk tergelincir akibat perbuatan maksiat yang mereka lakukan. Sungguh Allah telah memaafkan mereka dan tidak menghukum mereka sebagai wujud kemurahan dan kasih sayang-Nya. Sesungguhnya Allah Maha Pengampun bagi orang yang bertobat lagi Maha Penyantun, tidak tergesa-gesa menjatuhkan hukuman kepada orang yang berbuat dosa.
Compañeros de Mujámmad, respecto a aquellos de ustedes que abandonaron el combate el día que el ejército de incrédulos se enfrentó con el ejército de creyentes en Uhud, sepan que Satán los empujó al error a causa de ciertos pecados que habían cometido. No obstante, Al-lah les perdonó estas faltas por Su gracia y misericordia. Al-lah perdona a los que se arrepienten y se muestra indulgente con ellos al no apresurarse en castigarlos.
In verità, quelli di voi che furono sconfitti, o compagni di Muħammed, pace e benedizione di Allāh su di lui, il giorno in cui si incontrarono i politeisti ed i musulmani in Uħud, in verità fu in seguito ai mormorii di Satana, che li fecero vacillare a causa dei peccati da loro commessi, e Allāh li perdonò e non li rimproverò, per Sua Generosità e Misericordia: In verità, Allāh è Perdonatore nei confronti di coloro che si pentono, Tenero, non li indirizza con la punizione.
Tunay na ang mga natalo kabilang sa inyo, O mga Kasamahan ni Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan, sa araw na nagkita-kita ang bukluran ng mga tagapagtambal sa Uḥud sa bukluran ng mga Muslim ay ibinuyo lamang ng demonyo sa pagkatisod dahilan sa ilan sa nakamit nila na mga pagsuway. Talaga ngang si Allāh ay nagpaumanhin sa kanila kaya hindi Siya nagparusa sa kanila dahil sa mga iyon bilang kabutihang-loob mula sa Kanya at awa. Tunay na si Allāh ay Mapagpatawad sa sinumang nagbalik-loob, Matimpiin na hindi nagmamadali ng kaparusahan.
O voi che credete in Allāh e seguite il Suo Messaggero, non siate come i miscredenti tra gli ipocriti, che dissero ai loro parenti quando partirono in viaggio in cerca di sostentamento, o partirono alla conquista e morirono o furono uccisi: "Se fossero rimasti con noi e non fossero partiti alla conquista, non sarebbero stati uccisi. Allāh instillò questa convinzione nei loro cuori, per aumentare la loro afflizione e la tristezza nei loro cuori. E Allāh solo concede la vita e la morte per Sua volontà: Il fatto di restare o partire non impedisce la Sua decisione, e Allāh è Consapevole di ciò che fate, nulla dei vostri affari Gli è nascosto e vi ricompenserà per questo.
Prohibiting the Ideas of the Disbeleivers about Death and Predestination
Allah forbids His believing servants from the disbelievers' false creed, seen in their statement about those who died in battle and during travel; "Had they abandoned these trips, they would not have met their demise." Allah said,
يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَكُونُواْ كَالَّذِينَ كَفَرُواْ وَقَالُواْ لإِخْوَنِهِمْ
(O you who believe! Be not like those who disbelieve (hypocrites) and who say to their brethren), about their dead brethren,
إِذَا ضَرَبُواْ فِى الاٌّرْضِ
(when they travel through the earth) for the purpose of trading and otherwise,
أَوْ كَانُواْ غُزًّى
(or go out to fight), participating in battles,
لَّوْ كَانُواْ عِنْدَنَا
("If they had stayed with us,") in our area,
مَا مَاتُواْ وَمَا قُتِلُواْ
("they would not have died or been killed,") they would not have died while traveling or been killed in battle. Allah's statement,
لِيَجْعَلَ اللَّهُ ذَلِكَ حَسْرَةً فِى قُلُوبِهِمْ
(so that Allah may make it a cause of regret in their hearts. ) means, Allah creates this evil thought in their hearts so that their sadness and the grief they feel for their loss would increase. Allah refuted them by saying,
وَاللَّهُ يُحْيىِ وَيُمِيتُ
(It is Allah that gives life and causes death.) for the creation is under Allah's power, and the decision is His Alone. No one lives or dies except by Allah's leave, and no one's life is increased or decreased except by His decree.
وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
(And Allah is All-Seer of what you do,) for His knowledge and vision encompasses all His creation and none of their affairs ever escapes Him. Allah's statement,
وَلَئِنْ قُتِلْتُمْ فِى سَبِيلِ اللَّهِ أَوْ مُتُّمْ لَمَغْفِرَةٌ مِّنَ اللَّهِ وَرَحْمَةٌ خَيْرٌ مِّمَّا يَجْمَعُونَ
(And if you are killed or die in the way of Allah, forgiveness and mercy from Allah are far better than all that they amass.) 3:157, indicating that death and martyrdom in Allah's cause are a means of earning Allah's mercy, forgiveness and pleasure. This, indeed, is better than remaining in this life with its short lived delights. Furthermore, whoever dies or is killed will return to Allah, the Exalted and Most Honored, and He will reward him if he has done good deeds, or will punish him for his evil deeds. Allah said,
وَلَئِنْ مُّتُّمْ أَوْ قُتِلْتُمْ لإِلَى الله تُحْشَرُونَ
(And whether you die or are killed, verily, unto Allah you shall be gathered.) 3:158.
Ustedes que creen en Al-lah y siguen a Su Mensajero, no sean como los hipócritas, que dicen respecto a sus familiares que partieron para buscar su sustento o para combatir y que luego murieron: Si se hubieran quedado con nosotros y no hubieran partido para viajar o combatir, no estarían muertos. Al-lah permitió esa creencia en sus corazones, que acrecienta su dolor y su tristeza. Es Al-lah Quien da la vida y la muerte por Su Voluntad. Su Decreto no se ve impedido por el hecho de quedarse en casa, ni apresurado por el hecho de viajar. Al-lah ve lo que hacen. Él no ignora ninguna de sus obras y los retribuirá por ellas.
O you who have faith in Allah and follow His Prophet, do not be like those among the hypocrites who disbelieve, who do not have faith in destiny and Allah’s decree, and who say of their relatives if they travel to earn a living or go out to fight and they die or are killed: If they had stayed with us, and not gone or not fought, then they would not have died or been killed. Allah makes this belief in their hearts increase their regret. Allah alone gives life and death as He wills: staying behind would not stop His decree, and going would not bring it more quickly. Allah sees what you do. None of what you do is hidden from Him and you will be rewarded according to what you do.
156- Ey iman edenler! Kâfir olup da yeryüzünde yolculuğa çıkan yahut gazada bulunan kardeşleri hakkında:“Yanımızda olsalardı ölmezlerdi yahut öldürülmezlerdi” diyen kimseler gibi olmayın. Allah bunu onların kalplerinde bir pişmanlık kılar. Dirilten de öldüren de Allah’tır. Allah yaptıklarınızı çok iyi görendir.
157- Andolsun ki Allah yolunda öldürülür yahut ölürseniz (bilin ki) Allah’tan bir mağfiret ve rahmet onların topladığı şeylerden daha hayırlıdır.
158- Andolsun siz ölür veya öldürülürseniz muhakkak Allah’ın huzurunda toplanacaksınız.
156. Şanı Yüce Allah mü’min kullarına Rablerine, Rablerinin kaza ve kaderine iman etmeyen, münafık ve diğer türlü kâfirlere benzemelerini yasaklamaktadır. Her hususta onlara benzemelerini yasakladığı gibi özel olarak da bu konuda yasaklamıştır. Bu konu ise şudur: Onlar “yeryüzünde” ticaret maksadı ile “yolculuğa çıkan yahut gazada bulunan” sonra da ölen veya öldürülen din yahut nesep yoluyla kardeşleri olan kimseler hakkında kadere karşı çıkarak “Yanımızda olsalardı ölmezlerdi yahut öldürülmezlerdi” diyorlar. Oysa bu bir yalandır. Çünkü Yüce Allah şöyle buyurmuştur:“De ki: Evlerinizde olsaydınız bile üzerlerine öldürülmeleri yazılmış olanlar (ölüp de) yatacakları yerlere çıkıp giderlerdi.”(Ali İmran, 3/154)
Ancak bu yalanlayışın onlara faydası olmadı. Aksine “Allah Bunu” yani onların bu sözlerini ve bu inanışlarını “kalplerinde bir pişmanlık” sebebi kıldı, o kadar. Böylelikle onların musibetleri daha bir arttı. Mü’minler ise bütün bunların Allah’ın kaderi ile olduğunu bilirler, iman eder ve teslim olurlar. O bakımdan Allah kalplerine hidâyet ve sebat verir. Bu yolla da onların musibetlerini hafifletmiş olur.
Yüce Allah onların bu görüşlerini reddederek:“Dirilten de öldüren de Allah’tır.” buyurmaktadır. Yani bu işi yalnızca O yapar. Dolayısı ile herhangi bir tedbir ve sakınmanın kadere karşı bir faydası olmaz. “Allah yaptıklarınızı çok iyi görendir.” O bakımdan amellerinizin ve yalanlamalarınızın karşılığını ve cezasını verir.
157-158. Daha sonra Yüce Allah, kendi yolunda öldürülmenin yahut bu uğurda ölmenin herhangi bir eksiklik ve çekinilecek bir şey olmadığını haber vermektedir. Aksine bu, yarışanların uğrunda yarışmaları gereken şeylerdendir. Çünkü bu, Yüce Allah’ın mağfiret ve rahmetine götüren, ulaştıran bir yoldur. Bu da dünya ehlinin topladıkları dünyalıklardan daha hayırlıdır. Üstelik insanlar hangi durumda olurlarsa olsunlar ölür ya da öldürülürlerse, dönüşleri ancak Yüce Allah’adır ve O’nun huzuruna varacaklardır. O da herkese amelinin karşılığını verecektir. Peki, kaçış Allah’tan başka kimedir? İnsanlar Allah’ın ipine sarılmaktan başka neye sarılabilirler?
The saying of the hypocrites in verse 156 here is an extension of what was cited in verse 154 earlier: لَوْ كَانَ لَنَا مِنَ الْأَمْرِ شَيْءٌ مَّا قُتِلْنَا هَاهُنَا :"If we had any say in the matter, we would have not been killed here." Since there were chances that sincere Muslims may be affected by such doubt-creating devices used by hypocrites, Muslims were asked through these verses to remain unconcerned with such sayings and doings and adhere to the belief that the span of life and the time of death are ordained by Allah alone.
Ey Allah'a iman eden ve resulüne tabi olanlar! Rızık talebi için yolculuğa çıkan ya da savaşa çıkan, orada ölen ya da öldürülen akrabaları hakkında: "Yolculuğa ve savaşmaya çıkmadan yanımızda kalsalardı, ölmez ya da öldürülmezlerdi" diyen münafık kâfirler gibi olmayın. Allah bu inancı, pişmanlıkları ve üzüntüleri daha da artsın diye kalplerine yerleştirdi. Allah dilemesiyle tek olarak yaşatan ve öldürendir. Oturmak onun kader olarak takdir ettiğine mani değildir, çıkmak da onun kaderini hızlandırmaz. Allah, yaptıklarınızı görmektedir. Amelleriniz O'na gizli kalmaz. Size amellerinizin karşılığınızı verecektir.
Hỡi những người đã tin tưởng Allah và tuân theo Thiên Sứ của Ngài, các ngươi đừng làm như nhóm người Kafir thuộc nhóm Munafiq đã trách móc vì người thân của họ phải mưu sinh rời khỏi nhà hoặc đã tham gia chiến địa và hi sinh: "Nếu họ ở cùng chúng tôi hoặc không rời khỏi nhà tham chiến là đã không chết và không bị giết như thế đâu." Allah khiến họ phải đau lòng như thế để con tim họ nặng trĩu nỗi niềm hối hận và đau khổ, chỉ Allah duy nhất ban cho sống và chết ra sao tùy Ngài, không gì cấm cản được định mệnh của Ngài cho dù các ngươi có ngồi tại chổ và cố tình trì hoãn việc ra đi. Allah luôn thấy rõ hành động của các ngươi, không điều gì qua mắt được Ngài và đựa vào đó Ngài sẽ ban thưởng cho các ngươi.
O vi koji vjerujete u Allaha i slijedite Njegovog Poslanika, nemojte biti poput nevjernika i munafika koji o svojim rođacima kada otputuju tražeći opskrbu pa umru ili odu u boj pa poginu govore: "Da su bili sa nama ne bi umrli niti bi poginuli." Allah je ovakvo vjerovanje učinio u njihovim srcima kako bi im kajanje i tugu povećao, a samo Allah daje život i smrt, Njegovom voljom, i Njegovu odredbu ne može spriječiti neodlazak, niti je ubrzati odlazak. Allah vidi ono što radite, nijedno vaše djelu Mu nije skriveno, i On će vas obračunati za ono što radite.
O mga sumampalataya kay Allāh at sumunod sa Sugo Niya, huwag kayong maging tulad ng mga tagatangging sumampalataya kabilang sa mga mapagpaimbabaw at nagsasabi sa mga kaanak nila nang naglakbay ang mga ito, na naghahanap ng panustos, o ang mga ito ay naging mga mandirigma saka namatay o napatay: "Kung sakaling sila ay kapiling namin at hindi sila pumunta [sa labanan] at hindi sila sumugod, hindi sana sila namatay o napatay." Naglagay si Allāh ng paniniwalang ito sa mga puso nila upang madagdagan sila ng pagsisisi at lungkot sa mga puso nila. Si Allāh lamang ay ang nagbibigay-buhay at nagbibigay-kamatayan ayon sa kalooban Niya. Walang nakapipigil sa pagtatakda Niya na pag-iwas sa pakikibaka at walang nagpapamadali rito na pagpunta sa pakikibaka. Si Allāh sa anumang ginagawa ninyo ay Nakakikita: hindi naikukubli sa Kanya ang mga gawain ninyo. Gaganti Siya sa inyo sa mga ito.
"Hai orang-orang yang beriman, janganlah kamu seperti orang-orang kafir (orang-orang munafik) itu, yang mengatakan kepada saudara-saudara mereka apabila mereka mengadakan perjalanan di muka bumi atau mereka berperang, 'Kalau mereka tetap bersama-sama kita, tentulah mereka tidak mati dan tidak dibunuh.' Akibat (dari perkataan dan keyakinan mereka) yang demikian itu, Allah menimbulkan rasa penyesalan yang sangat di dalam hati mereka. Allah menghidupkan dan mematikan. Dan Allah melihat apa yang kamu kerjakan. Dan sungguh kalau kamu gugur di jalan Allah atau meninggal, tentulah ampunan Allah dan rahmatNya lebih baik (bagimu) dari harta rampasan yang mereka kumpulkan. Dan sungguh jika kamu meninggal atau gugur, tentu-lah (hanya) kepada Allah saja kamu dikumpulkan." (Ali Imran: 156-158).
(156) Allah تعالى melarang hamba-hambaNya yang beriman untuk menyerupai orang-orang kafir yang tidak beriman kepada Rabb mereka, tidak pula kepada Qadha` dan QadarNya, dari ka-langan munafik dan selainnya. Allah melarang mereka dari me-nyerupai orang-orang tersebut dalam segala hal, dan khususnya pada perkara ini, di mana mereka berkata kepada saudara-saudara mereka seagama atau sedarah, ﴾ إِذَا ضَرَبُواْ فِي ٱلۡأَرۡضِ ﴿ "apabila mereka mengadakan perjalanan di muka bumi," maksudnya, bepergian untuk berdagang, ﴾ أَوۡ كَانُواْ غُزّٗى ﴿ "atau mereka berperang," maksudnya, mela-kukan perjalanan perang, kemudian di antara mereka ada yang terbunuh atau mati, maka mereka menentang Qadar dan berkata, ﴾ لَّوۡ كَانُواْ عِندَنَا مَا مَاتُواْ وَمَا قُتِلُواْ ﴿ "Kalau mereka tetap bersama-sama kita, tentulah mereka tidak mati dan tidak dibunuh." Ini merupakan dusta dari me-reka, karena Allah تعالى telah berfirman,
﴾ 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)
Akan tetapi pendustaan ini tidaklah berguna bagi mereka, hanya saja Allah menjadikan perkataan dan keyakinan tersebut sebagai suatu ungkapan penyesalan dalam hati mereka, yang akhirnya justru menambah musibah mereka. Sedangkan kaum Mukminin, mereka mengetahui bahwa itu semua adalah ketentuan Allah, sehingga mereka meyakininya dan menerimanya lalu Allah memberikan petunjuk bagi hati mereka, meneguhkannya, dan meringankan bagi mereka musibah tersebut.
Allah berfirman menjawab mereka, ﴾ وَٱللَّهُ يُحۡيِۦ وَيُمِيتُۗ ﴿ "Allah meng-hidupkan dan mematikan," maksudnya, Dia-lah yang Esa dalam hal tersebut sehingga suatu tindakan kewaspadaan tidak akan berguna di hadapan takdir. ﴾ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرٞ ﴿ "Dan Allah melihat apa yang kamu kerjakan," maka Allah akan membalas kalian atas perbuatan dan pendustaan kalian.
(157) Kemudian Allah تعالى mengabarkan bahwa terbunuh di jalanNya atau mati padaNya, bukanlah suatu kekurangan mau-pun sesuatu yang harus dikhawatirkan, namun hal itu adalah suatu perkara yang seharusnya menjadi sesuatu yang diperlombakan oleh orang-orang yang berlomba, karena merupakan sebab yang menghasilkan dan menyampaikan kepada ampunan Allah dan rahmatNya. Dan hal itu adalah lebih baik daripada sesuatu yang dikumpulkan oleh penghuni dunia berupa harta dunia.
(158) Dan bahwa makhluk itu, bila meninggal atau ter-bunuh dengan kondisi apa pun itu, maka sesungguhnya tempat kembali mereka hanyalah kepada Allah dan tempat bersandar mereka hanyalah kepadaNya. Lalu Allah akan membalas setiap orang menurut perbuatannya, maka ke mana pun pelarian itu, kecuali pasti kepada Allah saja. Dan tidaklah ada tempat berpegang bagi makhluk kecuali dengan berpegang teguh dengan tali agama Allah.
Wahai orang-orang yang beriman dengan Allah dan mengikuti Rasul-Nya! Janganlah kalian menjadi seperti orang kafir dari golongan munafik. Mereka mengatakan kepada sanak kerabat mereka yang bepergian untuk mencari rezeki atau berperang kemudian meninggal atau terbunuh, “Seandainya mereka berada di sisi kami dan tidak keluar bepergian atau berperang, niscaya mereka tidak akan mati dan tidak akan terbunuh.” Allah meletakkan keyakinan ini di dalam hati mereka agar penyesalan mereka semakin kuat. Hanya Allahlah yang dapat menghidupkan dan mematikan menurut kehendak-Nya. Takdir Allah tidak dapat dihalang-halangi oleh duduknya seseorang di rumahnya, dan tidak dapat dipercepat oleh keberangkatannya ke medan perang. Allah Maha Melihat apa yang kalian perbuat; tidak ada satu pun perbuatan kalian yang luput dari pengawasan-Nya dan Dia akan memberi kalian balasan yang setimpal dengannya.
Ô vous qui croyez en Allah et suivez Son Messager, ne soyez pas comme les mécréants hypocrites qui disent de leurs proches partis rechercher leur subsistance ou combattre et qui sont morts ou ont été tués:
S’ils étaient restés auprès de nous et n’étaient pas partis voyager ou combattre, ils ne seraient pas morts ni ne se seraient fait tuer. Allah a introduit cette croyance dans leurs cœurs afin d’accroitre leur regret et leur tristesse. C’est Allah Seul qui fait vivre et mourir par Sa Volonté. Ni rester chez soi n’empêche Son Décret d’être exécuté ni quitter sa demeure ne le hâte.
Allah voit ce que vous faites. Rien de vos œuvres ne Lui échappe et Il vous rétribuera selon leur nature.
If you are killed or die in Allah’s path, O believers, Allah will forgive you and be merciful with you, and that is better than this world along with what the people of this world collect of its passing pleasures.
Si vous êtes tués pour la cause d’Allah ou mourez, ô croyants, Allah vous accordera un immense pardon ainsi qu’une miséricorde qui valent plus que ce bas monde et tout ce que ses habitants réunissent de ses délices éphémères.
Sungguh, jika kalian -wahai orang-orang mukmin- terbunuh atau meninggal dunia di jalan Allah, niscaya Allah akan memberikan ampunan yang sangat besar bagi kalian dan akan melimpahkan kasih sayang-Nya kepada kalian. Hal itu lebih baik bagi kalian dibanding dunia ini beserta seluruh kenikmatan sementara yang bisa dikumpulkan oleh para penduduknya.
E se venite uccisi o morite per la causa di Allāh – o credenti – Allāh vi perdonerà con un grande Perdono e con Misericordia da parte Sua, che è migliore di questa vita terrena e dei beni effimeri che la gente accumula.
Si los matan o mueren por la causa de Al-lah, creyentes, Al-lah les concederá un inmenso perdón y una misericordia que valen más que todo este mundo terrenal y todo lo que sus habitantes puedan reunir de sus efímeros deleites.
Ako budete ubijeni u borbi na Allahovom putu, ili umrete, o vjernici, Allah će vam oprostiti velikim oprostom, i smilovaće vam se velikom milošću. To vam je bolje od cijelog dunjaluka i njegovih prolaznih užitaka koje skupljaju oni koji su privrženi ovom svijetu.
Talagang kung napatay kayo sa landas ni Allāh o namatay kayo, O mga mananampalataya, ay talagang magpapatawad nga si Allāh sa inyo ng isang kapatawarang dakila at maaawa Siya sa inyo ng isang awa mula sa Kanya. Ito ay higit na mabuti kaysa sa Mundong ito at anumang iniipon ng mga naninirahan sa Mundo na kaginhawahan dito na naglalaho.
Và nếu các ngươi có bị giết hoặc chết vì chính nghĩa của Allah - hỡi người Mu'min - là xem như các ngươi đã được tha thứ tội lỗi, thương xót các ngươi, đó là điều tốt đẹp nhất ở trần gian hơn cả mọi thứ được con người thu gom rồi đều phải tiêu tan.
-Ey Müminler- gerçekten Allah yolunda öldürülür yada ölürseniz, Allah sizi büyük mağfireti ile bağışlar, sizlere merhamet eder. Bu, dünyadan ve dünya ehlinin topladığı fani nimetlerden daha hayırlıdır.
Lorsque vous mourrez, quelle que soit la cause de votre mort, c’est vers Allah que vous retournerez tous afin qu’Il vous rétribue pour vos œuvres.
Kako god da umrete ili poginete, Allahu Jedinom ćete se svi vratiti, da vas obračuna za djela koja ste činili.
Talagang kung namatay kayo sa alinmang kalagayang nangyari ang kamatayan ninyo o napatay kayo ay talagang tungo kay Allāh lamang pababalikan kayo sa kalahatan upang gumanti Siya sa inyo sa mga gawa ninyo.
Và cho dù các ngươi có chết hoặc bị sát hại như thế nào thì các ngươi đều trở về trình diện Ngài và được Ngài thanh toán từng hành động của các ngươi.
Sizler hangi hal üzere ölür yada öldürülürseniz, sonunda hepiniz tek olan Allah'a döndürüleceksiniz. Böylece O, sizlere amellerinizin karşılığını verecektir.
All that happens in this world is by the will of God. However, everything takes place under the veil of cause and effect. Incidents appear to have a cause behind them but, actually, they occur at the will of God. Man’s faith is put to the test through apparent causes, which make it difficult to see the hidden hand of God in all things. The non-believer is the one who is lost in trying to understand the causes and effects, while the believer is one who penetrates their veil to discover the actual reality. One who claims to be a believer, yet regards life and death, success and failure as the results of human strategies, is not true to his claim. When a non-believer suffers a setback, he grieves over it, thinking that had he adopted this or that course, he could have been saved. But when a believer confronts the same situation, he resigns himself to it by accepting it as the will of God. When a man has the conviction that everything happens by God’s will, then all other human causes appear insignificant and not worthy of further consideration. Those, on the other hand, who hold worldly resources important devote their whole lives to providing for the things of this world. But the only things of true value are those which will be theirs in the Hereafter—that is, God’s forgiveness and Paradise. Paradise is something which can be attained only at the cost of one’s life. Man’s existence on earth is the exact price he has to pay to enter Paradise. If he fails to make this sacrifice, he cannot be certain of his fate in the Hereafter.
If you die – however you may die – or you are killed in Allah’s path, you will all return to Allah alone, and He will reward you according to what you have done.
In qualsiasi modo moriate o siate uccisi, il ritorno di voi tutti sarà esclusivamente ad Allāh, al fine di ricompensarvi per le vostre azioni.
Sungguh, jika kalian mati dalam kondisi apa pun atau terbunuh maka hanya kepada Allah kalian semua akan dikembalikan untuk diberi balasan yang setimpal dengan amal perbuatan kalian.
Cuando mueran, cualquiera sea la causa de su muerte, todos regresarán a Al-lah para que los retribuya por sus obras.
La tua educazione deriva dalla grande Misericordia di Allāh, o Profeta: Sii affabile con i tuoi compagni; se fossi severo nel linguaggio e nelle azioni e avessi un cuore duro, ti abbandonerebbero. Sii comprensivo se ti mancano di rispetto e implora perdono per loro, e chiedi loro consiglio per le cose che meritano una consulta; ma se prendi una decisione dopo la consulta, segui la tua decisione e chiedi sostegno ad Allāh: In verità, Allāh ama coloro che implorano il Suo sostegno. Allāh li guida e li sostiene.
C’est par une miséricorde immense d’Allah que tu es bienveillant envers tes Compagnons, ô Prophète. Si tu étais rude dans tes paroles et tes gestes et dur de cœur, ils auraient fui ta compagnie.
Pardonne-leur donc leurs manquements à ton endroit, invoque en leur faveur le pardon d’Allah et consulte leurs avis lorsque la situation le requiert.
Si tu décides d’une chose après les avoir consultés, va de l’avant et remets-en toi à Allah car Allah aime ceux qui s’en remettent à Lui. Il leur facilite leur affaire et les soutient.
Due to Allah’s great mercy, your character, O Prophet, was made to be gentle with your Companions. If you were harsh in your words and actions and hard-hearted, they would have left you. So, pardon them their shortcomings with you and ask Allah to forgive them for what is between them and Allah; and ask their opinion in whatever needs to be agreed upon. Then if you decide on something after agreeing together, then go ahead with it, and trust in Allah. Allah loves those who trust in Him, giving them success and support.
Es gracias a la inmensa misericordia de Al-lah que eres bondadoso con tus compañeros, Profeta. Si fueras rudo con tus palabras y tus gestos, y tuvieras un corazón duro, ellos habrían rechazado tu compañía. Perdónales sus faltas para contigo, invoca en su favor el perdón de Al-lah y consulta su opinión cuando una situación lo requiera. Si decides algo después de haberlos consultado, sigue adelante y encomiéndate a Al-lah, ya que Al-lah ama a aquellos que se encomiendan a Él. Él les facilita sus asuntos y les brinda apoyo.
Karena disebabkan oleh rahmat yang besar dari Allahlah, akhlak kamu -wahai Nabi- menjadi lunak kepada sahabat-sahabatmu. Seandainya engkau menunjukkan sikap kasar dalam ucapan dan tindakanmu, serta mempunyai hati yang keras, niscaya mereka akan pergi meninggalkanmu. Oleh karena itu, maafkanlah kekurangan mereka dalam bersikap kepadamu dan mohonkanlah ampunan untuk mereka, serta bermusyawarahlah dengan mereka untuk membahas masalah-masalah yang perlu dimusyawarahkan. Kemudian apabila kamu sudah bertekad melakukan sebuah keputusan setelah bermusyawarah maka kerjakanlah dan berserah dirilah kepada Allah. Sesungguhnya Allah menyukai orang-orang yang berserah diri kepada-Nya, dan Dia memberikan bimbingan serta dukungan-Nya kepada mereka.
159- Allah’tan bir rahmet sayesinde sen onlara yumuşak davrandın. Şâyet kaba ve katı kalpli birisi olsaydın, elbette onlar etrafından dağılırlardı. O halde onları affet, onlar için (Allah’tan) mağfiret dile ve iş hususunda onlarla istişare et. Bir kere de azmettin mi artık Allah’a güvenip dayan. Şüphesiz Allah kendisine güvenip dayananları sever.
159. “Allah’tan bir rahmet sayesinde sen onlara yumuşak davrandın.” Yani sana ve ashabına olan bir rahmet sayesinde Yüce Allah, sana onlara karşı yumuşak davranmayı, alçak gönüllü olmayı lütfetti. Sen de onlara karşı iyi davrandın ve onlara karşı güzel bir ahlâk sahibi oldun. O bakımdan onlar da senin etrafında toplandılar, seni sevdiler ve senin emrine uydular. “Şâyet kaba” yani kötü huylu “ve katı kalpli” sert ve haşin “birisi olsaydın elbette onlar etrafından dağılırlardı.”Çünkü böyle bir tutum onları uzaklaştırır ve bu kötü huyla kendilerine davranan kimseden nefret etmelerine sebep olur.
Dini yönden önder konumunda olan kimsenin güzel huylu olması insanları Allah’ın dinine çeker ve Allah’ın dinini kabule teşvik eder. Ayrıca böyle bir huya sahip olan kimse, hem övülmeyi hak eder, hem de özel bir mükâfat da kazanır. Dini yönden önder konumunda olan kimsenin kötü huylu olması ise insanları dinden uzaklaştırır ve dinden nefret etmelerine sebep teşkil eder. Üstelik böyle bir huya sahip olan kimse yerilir ve özel olarak da cezalandırılır. İşte günahtan korunmuş o yüce Peygambere bile Yüce Allah bu buyrukları söylediğine göre başkalarının durumu ne olur, bir düşünün? Peygamberin, o üstün ve şerefli ahlakına uymak, onun insanlara karşı davranışlarındaki yumuşaklık, güzel ahlak ve kalpleri ısındırması şeklindeki sünnetine uymak, Yüce Allah’ın emrine uyarak Allah’ın kullarını da Allah’ın dinine çekmek kastı ile bunları yapmak, en önemli görev ve en mühim vazife değil midir?
Daha sonra Yüce Allah Peygamberine kendi şahsına karşı işledikleri kusurlarını affedip Allah’ın buyrukları hususundaki kusurları dolayısı ile de onlara mağfiret dilemesini emretmekte ve böylelikle hem af hem de ihsan yolunu bir arada izlemesini istemektedir.“Ve iş hususunda onlarla istişare et.” Yani müşavereye/danışmaya gerek duyulan, üzerinde düşünülmesi ve incelenmesi gereken hususlarda onlarla istişare et. Çünkü istişarede dini ve dünyevi bakımdan sayılması mümkün olmayacak kadar fayda ve maslahatlar vardır:
1- İstişare, Yüce Allah’a yaklaştırıcı ibadetlerdendir.
2- İnsanların gönüllerini hoş tutup çeşitli olaylarda kalplerde meydana gelen olumsuz duyguları izale eder. Şöyle ki insanları yönetme hakkına sahip olan bir kimse, şâyet görüş ve fazilet sahibi kimseleri bir araya toplayıp herhangi bir olay hakkında onlarla istişare edecek olursa, insanların içlerinde ona karşı bir endişe, olumsuz bir duygu kalmaz ve onu severler. Üzerlerinde diktatörce bir otorite kullanmadığını aksine herkesin lehine olacak şekilde genel ve kapsamlı maslahatı göz önünde bulundurduğunu kabul ederler. Bundan dolayı ona itaat hususunda ellerinden geleni bütün gayretleri ile ortaya koyarlar. Çünkü onun, kamunun maslahatını gözettiğini ve bu uğurda çalıştığını bilirler. Bu şekilde davranmayan yöneticinin durumu ise tam aksinedir. Yönetilenler onu samimi olarak sevmezler, ona itaat etmezler. İtaat edecek olsalar bile bu tam bir itaat olmaz.
3- İstişare yoluyla fikirler, düşünceler aydınlanır. Çünkü böylelikle fikirler kendilerine has alanda kullanılır, geliştirilir. Bu da aklın kemalini daha bir arttırır.
4- İstişare sonucu ortaya çıkan görüş, isabetli görüştür. Çünkü danışan kişi davranışlarında hemen hemen hata yapmaz. Hata yapacak olsa yahut istediklerini tam anlamıyla gerçekleştiremeyecek olsa dahi bundan dolayı kınanmaz.
Şanı Yüce Allah, insanlar arasında aklı en mükemmel, ilmi en çok ve görüşü en üstün olan Rasûlüne dahi “iş hususunda onlarla istişare et” emrini verdiğine göre başkalarının bu konudaki tutumları nasıl olmalıdır?
Daha sonra Yüce Allah şöyle buyurmaktadır: “Bir kere de azmettin mi” yani sen hakkında -gerekli ise- istişare yaptıktan sonra bir işi yapmayı da kararlaştırdın mı “artık Allah’a güvenip dayan” kendi güç ve yeteneklerinden uzaklaşarak Allah’ın güç ve kuvvetine güven,. “Şüphesiz Allah kendisine güvenip dayananları” ve kendisine sığınanları “sever.”
Kaya dahilan sa isang dakilang awa mula kay Allāh, ang kaasalan mo, O Propeta, ay naging banayad sa mga Kasamahan mo. Kung sakaling ikaw ay naging isang mabalasik sa sinasabi mo at ginagawa mo, na matigas ang puso, ay talaga sanang nagkawatak-watak sila palayo sa iyo. Kaya magpalampas ka sa kanila sa pagkukulang nila sa karapatan mo, humingi ka para sa kanila ng kapatawaran, at humingi ka ng opinyon nila sa nangangailangan ng isang pagsangguni. Kaya kapag pinagtibay mo ang pasya mo sa isang usapin matapos ng pakikipagsanggunian, magpatupad ka nito at manalig ka kay Allāh; tunay na si Allāh ay umiibig sa mga nananalig sa Kanya kaya nagtutuon Siya sa kanila at nag-aayuda Siya sa kanila.
Với bản tính nhân từ, thương người mà Allah đã phú cho Ngươi - hỡi Nabi - khiến Ngươi được lòng của Sahabah của Ngươi. Nếu Ngươi là người hà khắc trong lời nói, trong hành động và có con tim lạnh nhạt là mọi người đã bỏ chạy khỏi Người, thế nên Ngươi hãy xí xóa cho họ khi họ có hành động thiếu xót; hãy xin sự tha thứ cho họ; hãy bàn bạc với họ về việc công, đến khi Ngươi có quyết định sau khi đã bàn bạc thì hãy thi hành nó và phó thác cho Allah, bởi Allah rất yêu thích những ai biết phó thách cho Ngài, Ngài sẽ phù hộ và kiên định họ.
Zbog toga što je Allah veoma milostiv, o Vjerovjesniče, ti si tolerantan i blag prema svojim ashabima. Da si kojim slučajem grub i žestok u obraćanju i postupanju, osorog srca, oni bi se razbježali od tebe. Zato, pređi preko njihovih propusta prema tebi, moli Allaha da im oprosti, i konsultuj se sa njima, pa kada nešto odlučiš nakon konsultacije, provedi to oslanjajući se na Allaha. Allah, uistinu, voli one koji se na Njega oslanjaju, i On takve upućuje i pomaže.
"Maka disebabkan rahmat dari Allah-lah kamu berlaku lemah lembut terhadap mereka. Sekiranya kamu bersikap keras lagi berhati kasar, tentulah mereka menjauhkan diri dari sekeli-lingmu. Karena itu maafkanlah mereka, mohonkanlah ampun bagi mereka, dan bermusyawarahlah dengan mereka dalam urusan itu. Kemudian apabila kamu telah membulatkan tekad, maka bertawa-kallah kepada Allah. Sesungguhnya Allah menyukai orang-orang yang bertawakal kepadaNya." (Ali Imran: 159).
(159) Maksudnya, disebabkan rahmat Allah kepadamu dan kepada para sahabatmu, maka Allah telah memberikan karuniaNya atasmu agar engkau berlaku lemah lembut dan bersikap sopan santun kepada mereka, mengasihi mereka, berakhlak baik pada mereka, hingga mereka berkumpul di sekelilingmu, mencintaimu, dan menaati perintahmu.
﴾ وَلَوۡ كُنتَ فَظًّا ﴿ "Sekiranya kamu bersikap keras," maksudnya, ber-akhlak buruk, ﴾ غَلِيظَ ٱلۡقَلۡبِ ﴿ "lagi berhati keras," maksudnya, berhati kasar, ﴾ لَٱنفَضُّواْ مِنۡ حَوۡلِكَۖ ﴿ "tentulah mereka menjauhkan diri dari sekeliling-mu," karena sikap seperti ini membuat mereka lari dan benci kepada orang yang memiliki akhlak yang jelek. Akhlak yang baik meru-pakan ajaran pokok dalam agama yang akan menarik manusia kepada agama Allah dan membuat mereka senang kepadanya, di samping apa yang didapatkan oleh pelakunya berupa pujian dan pahala yang khusus. Dan sebaliknya, akhlak yang buruk merupa-kan masalah paling pokok dalam agama yang akan menjauhkan manusia dari agama dan membuat mereka benci kepadanya di samping apa yang diperoleh oleh pelakunya berupa celaan dan hukuman yang setimpal.
Rasul yang ma'shum ini telah Allah Firmankan kepadanya seperti itu, lalu bagaimanakah dengan selainnya? Bukankah men-jadi sesuatu yang paling wajib dan paling penting adalah mencon-toh akhlak-akhlak beliau yang mulia, dan bermuamalah dengan manusia sebagaimana Rasulullah ﷺ bermuamalah dengan mereka, dengan cara lemah lembut, akhlak yang baik dan penyatuan hati, sebagai suatu sikap taat kepada perintah Allah dan daya tarik bagi hamba-hamba Allah kepada agama Allah?
Kemudian Allah memerintahkan NabiNya ﷺ untuk memaaf-kan mereka dari kelalaian yang terjadi pada mereka terhadap hak-hak beliau dan agar beliau memohonkan ampunan untuk mereka atas kelalaian mereka terhadap hak-hak Allah, hingga Nabi ﷺ me-nyatukan antara pemberian maaf dan berbuat baik.
﴾ وَشَاوِرۡهُمۡ فِي ٱلۡأَمۡرِۖ ﴿ "Dan bermusyawarahlah dengan mereka dalam urusan itu," yaitu perkara-perkara yang membutuhkan musyawa-rah, tukar pikiran dan pendapat. Karena di dalam musyawarah itu terdapat faidah yang banyak dalam maslahat agama maupun dunia yang tidak mungkin dibatasi, di antaranya:
$ Bahwasanya musyawarah itu termasuk ibadah-ibadah untuk mendekatkan diri kepada Allah.
$ Bahwasanya di dalam bermusyawarah itu terdapat pemberian toleransi untuk mencurahkan ide-ide mereka dan menghilang-kan ketidakenakan yang ada dalam hati ketika terjadi berbagai peristiwa. Orang yang memiliki kekuasaan atas orang lain apabila mengumpulkan para cendikiawan dan tokoh masya-rakat, lalu mengajak mereka bermusyawarah tentang suatu peristiwa, niscaya hati mereka akan tenang dan mereka akan mencintainya dan kemudian mereka mengetahui bahwa dia tidak berbuat sewenang-wenang kepada mereka, akan tetapi dia memandang kepada kemaslahatan umum bagi seluruh masyarakat. Dengan demikian, mereka semua mengerahkan segala usaha dan kemampuan mereka dalam rangka ketaatan kepadanya, karena mereka mengetahui bahwa usahanya itu demi kemaslahatan umum. Berbeda dengan orang yang tidak mengadakan musyawarah, mereka hampir tidak menyukai-nya dengan kecintaan yang jujur dan tidak pula mereka akan menaatinya, dan kalaupun mereka menaatinya, maka mereka akan melakukan dengan ketaatan yang tidak sempurna.
$ Dalam bermusyawarah terdapat pencerahan pikiran, disebab-kan pengaktifan akal pada obyek peruntukannya hingga men-jadi suatu nilai tambah bagi akal.
$ Apa yang dihasilkan oleh musyawarah adalah dari pikiran yang matang, karena seorang yang bermusyawarah hampir-hampir tidak berbuat salah dalam pelaksanaannya, dan apabila terjadi kesalahan atau tidak sempurna sebagaimana yang di-inginkan, maka ia tidak akan dicela.
Apabila Allah berfirman kepada RasulNya ﷺ –sementara beliau adalah manusia yang paling sempurna akalnya, paling da-lam ilmunya dan paling utama pikirannya–, ﴾ وَشَاوِرۡهُمۡ فِي ٱلۡأَمۡرِۖ ﴿ "Dan bermusyawarahlah dengan mereka dalam urusan itu," maka bagaimana pula dengan selain beliau?
Kemudian Allah تعالى berfirman, ﴾ فَإِذَا عَزَمۡتَ ﴿ "Kemudian apabila kamu telah membulatkan tekad," yaitu atas suatu perkara setelah bermusyawarah padanya, apabila dibutuhkan, ﴾ فَتَوَكَّلۡ عَلَى ٱللَّهِۚ ﴿ "maka bertawakallah kepada Allah," maksudnya, bersandarlah kepada upaya Allah dan kekuatanNya, dan berlepas dirilah dari kemampuan dan kekuatan dirimu.
﴾ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُتَوَكِّلِينَ ﴿ "Sesungguhnya Allah menyukai orang-orang yang bertawakal kepadaNya", yakni yang kembali kepadaNya.
Among the Qualities of Our Prophet Muhammad are Mercy and Kindness
Allah addresses His Messenger and reminds him and the believers of the favor that He has made his heart and words soft for his Ummah, those who follow his command and refrain from what he prohibits.
فَبِمَا رَحْمَةٍ مِّنَ اللَّهِ لِنتَ لَهُمْ
(And by the mercy of Allah, you dealt with them gently) 3:159. meaning, who would have made you this kind, if it was not Allah's mercy for you and them. Qatadah said that,
فَبِمَا رَحْمَةٍ مِّنَ اللَّهِ لِنتَ لَهُمْ
(And by the mercy of Allah, you dealt with them gently) means, "With Allah's mercy you became this kind." Al-Hasan Al-Basri said that this, indeed, is the description of the behavior that Allah sent Muhammad with. This Ayah is similar to Allah's statement,
لَقَدْ جَآءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ
(Verily, there has come unto you a Messenger from among yourselves. It grieves him that you should receive any injury or difficulty. He is anxious over you (to be rightly guided, to repent to Allah); for the believers (he is) full of pity, kind, and merciful) 9:128. Allah said next,
وَلَوْ كُنْتَ فَظّاً غَلِيظَ الْقَلْبِ لاَنْفَضُّواْ مِنْ حَوْلِكَ
(And had you been severe and harsh-hearted, they would have broken away from about you;)
The severe person is he who utters harsh words, and,
غَلِيظَ الْقَلْبِ
(harsh-hearted) is the person whose heart is hard. Had this been the Prophet's behavior, "They would have scattered from around you. However, Allah gathered them and made you kind and soft with them, so that their hearts congregate around you." `Abdullah bin `Amr said that he read the description of the Messenger of Allah ﷺ in previous Books, "He is not severe, harsh, obscene in the marketplace or dealing evil for evil. Rather, he forgives and pardons."
The Order for Consultation and to Abide by it
Allah said,
فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِى الاٌّمْرِ
(So pardon them, and ask (Allah's) forgiveness for them; and consult them in the affairs.)
The Messenger of Allah ﷺ used to ask his Companions for advice about various matters, to comfort their hearts, and so they actively implement the decision they reach. For instance, before the battle of Badr, the Prophet asked his Companions for if Muslims should intercept the caravan (led by Abu Sufyan). They said, "O Messenger of Allah! If you wish to cross the sea, we would follow you in it, and if you march forth to Barkul-Ghimad we would march with you. We would never say what the Children of Israel said to Musa, `So go, you and your Lord, and fight you two, we are sitting right here.' Rather, we say march forth and we shall march forth with you; and before you, and to your right and left shall we fight." The Prophet also asked them for their opinion about where they should set up camp at Badr. Al-Mundhir bin `Amr suggested to camp close to the enemy, for he wished to acquire martyrdom.
Concerning the battle of Uhud, the Messenger ﷺ asked the Companions if they should fortify themselves in Al-Madinah or go out to meet the enemy, and the majority of them requested that they go out to meet the enemy, and he did. He also took their advice on the day of Khandaq (the Trench) about conducting a peace treaty with some of the tribes of Al-Ahzab (the Confederates), in return for giving them one-third of the fruits of Al-Madinah. However, Sa`d bin `Ubadah and Sa`d bin Mu`adh rejected this offer and the Prophet went ahead with their advice. The Prophet also asked them if they should attack the idolators on the Day of Hudaybiyyah, and Abu Bakr disagreed, saying, "We did not come here to fight anyone. Rather, we came to perform `Umrah." The Prophet agreed.
On the day of Ifk, (i.e. the false accusation), the Messenger of Allah ﷺ said to them, "O Muslims! Give me your advice about some men who falsely accused my wife (`A'ishah). By Allah! I never knew of any evil to come from my wife. And they accused whom They accused he from whom I only knew righteous conduct, by Allah!" The Prophet asked `Ali and Usamah about divorcing `A'ishah. In summary, the Prophet used to take his Companions' advice for battles and other important events.
Ibn Majah recorded that Abu Hurayrah said that the Prophet said;
«الْمُسْتَشَارُ مُؤْتَمَن»
(The one whom advice is sought from is to be entrusted) tThis was recorded by Abu Dawud, At-Tirmidhi, and An-Nasa'i who graded it Hasan.
Trust in Allah After Taking the Decision
Allah's statement,
فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ
(Then when you have taken a decision, put your trust in Allah,) means, if you conduct the required consultation and you then make a decision, trust in Allah over your decision,
إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ
(certainly, Allah loves those who put their trust (in Him)).
Allah's statement,
إِن يَنصُرْكُمُ اللَّهُ فَلاَ غَالِبَ لَكُمْ وَإِن يَخْذُلْكُمْ فَمَن ذَا الَّذِى يَنصُرُكُم مِّنْ بَعْدِهِ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
(If Allah helps you, none can overcome you; and if He forsakes you, who is there after Him that can help you And in Allah (Alone) let believers put their trust), is similar to His statement that we mentioned earlier,
وَمَا النَّصْرُ إِلاَّ مِنْ عِندِ اللَّهِ الْعَزِيزِ الْحَكِيمِ
(And there is no victory except from Allah the Almighty, the All-Wise) 3:126.
Allah next commands the believers to trust in Him,
وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
(And in Allah (Alone) let believers put their trust).
Treachery with the Spoils of War was not a Trait of the Prophet
Allah said,
وَمَا كَانَ لِنَبِىٍّ أَنْ يَغُلَّ
(It is not for any Prophet to illegally take a part of the booty,)
Ibn `Abbas, Mujahid and Al-Hasan said that the Ayah means, "It is not for a Prophet to breach the trust." Ibn Jarir recorded that, Ibn `Abbas said that, this Ayah,
وَمَا كَانَ لِنَبِىٍّ أَنْ يَغُلَّ
(It is not for any Prophet to illegally take a part of the booty,) was revealed in connection with a red robe that was missing from the spoils of war of Badr. Some people said that the Messenger of Allah ﷺ might have taken it. When this rumor circulated, Allah sent down,
وَمَا كَانَ لِنَبِىٍّ أَنْ يَغُلَّ وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَـمَةِ
(It is not for any Prophet to illegally take a part of the booty, and whosoever is deceitful with the booty, he shall bring forth on the Day of Resurrection that which he took.)
This was also recorded by Abu Dawud and At-Tirmidhi, who said "Hasan Gharib". This Ayah exonerates the Messenger of Allah ﷺ of all types of deceit and treachery, be it returning what was entrusted with him, dividing the spoils of war, etc.
Allah then said,
وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَـمَةِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لاَ يُظْلَمُونَ
(and whosoever is deceitful with the booty, he shall bring forth on the Day of Resurrection that which he took. Then every person shall be paid in full what he has earned, and they shall not be dealt with unjustly.)
This Ayah contains a stern warning and threat against Ghulul stealing from the booty, and there are also Hadiths, that prohibit such practice. Imam Ahmad recorded that Abu Malik Al-Ashja`i said that the Prophet said,
«أَعْظَمُ الْغُلُولِ عِنْدَ اللهِ ذِرَاعٌ مِنَ الْأَرْضِ، تَجِدُون الرَّجُلَيْنِ جَارَيْنِ فِي الْأَرْضِ أو فِي الدَّارِ فَيَقْطَعُ أَحَدُهُمَا مِنْ حَظِّ صَاحِبِه ذِرَاعًا، فَإِذَا اقْتَطَعَهُ، طُوِّقَهُ مِنْ سَبْعِ أَرَضِينَ إِلى يَوْمِ الْقِيَامَة»
(The worst Ghulul (i.e. stealing) with Allah is a yard of land, that is, when you find two neighbors in a land or home and one of them illegally acquires a yard of his neighbor's land. When he does, he will be tied with it from the seven earths until the Day of Resurrection.)
Imam Ahmad recorded that Abu Humayd As-Sa`idi said, "The Prophet appointed a man from the tribe of Al-Azd, called Ibn Al-Lutbiyyah, to collect the Zakah. When he returned he said, `This (portion) is for you and this has been given to me as a gift.' The Prophet stood on the Minbar and said,
«مَا بَالُ الْعَامِلِ نَبْعَثُهُ فَيَجِي فَيَقُولُ: هَذَا لَكُمْ، وَهَذَا أُهْدِيَ لِي، أَفَلَا جَلَسَ فِي بَيْتِ أَبِيهِ وَأُمِّهِ فَيَنْظُرُ أَيُهْدَى إِلَيْهِ أَمْ لَا؟ وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، لَا يَأْتِي أَحَدٌ مِنْكُمْ مِنْهَا بِشَيْءٍ إِلَّا جَاءَ بِهِ يَوْمَ الْقِيَامَةِ عَلى رَقَبَتِهِ، إِنْ كَانَ بَعِيرًا لَهُ رُغَاءٌ، أَوْ بَقَرَةٌ لَهَا خُوَارٌ، أَوْ شَاةٌ تَيْعَر»
ثم رفع يديه حتى رأينا عفرة إبطيه، ثم قال:
«اللَّهُمَّ هَلْ بَلَّغْت»
ثلاثًا.(What is the matter with a man whom we appoint to collect Zakah, when he returns he said, `This is for you and this has been given to me as a gift.' Why hadn't he stayed in his father's or mother's house to see whether he would be given presents or not By Him in Whose Hand my life is, whoever takes anything from the resources of the Zakah (unlawfully), he will carry it on his neck on the Day of Resurrection; if it be a camel, it will be grunting; if a cow, it will be mooing; and if a sheep, it will be bleating. The Prophet then raised his hands till we saw the whiteness of his armpits, and he said thrice, `O Allah! Haven't I conveyed Your Message.')"
Hisham bin `Urwah added that Abu Humayd said, "I have seen him with my eyes and heard him with my ears, and ask Zayd bin Thabit." This is recorded in the Two Sahihs .
In the book of Ahkam of his Sunan, Abu `Isa At-Tirmidhi recorded that Mu`adh bin Jabal said, "The Messenger of Allah ﷺ sent me to Yemen, but when I started on the journey, he sent for me to come back and said,
«أَتَدْرِي لِمَ بَعَثْتُ إِلَيْكَ؟ لَا تُصِيبَنَّ شَيْئًا بِغَيْرِ إِذْنِي، فَإِنَّهُ غُلُول»
(Do you know why I summoned you back Do not take anything without my permission, for if you do, it will be Ghulul.)
وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَـمَةِ
(and whosoever deceives his companions over the booty, he shall bring forth on the Day of Resurrection that which he took).
«لِهذَا دَعَوْتُكَ فَامْضِ لِعَمَلِك»
(This is why I summoned you, so now go and fulfill your mission.)" At-Tirmidhi said, "This Hadith is Hasan Gharib."
In addition, Imam Ahmad recorded that Abu Hurayrah said, "The Prophet got up among us and mentioned Ghulul and emphasized its magnitude. He then said,
«لَا أُلْفِيَنَّ أَحَدَكُمْ يَجِيءُ يَوْمَ الْقِيَامَةِ عَلى رَقَبَتِهِ بَعِيرٌ لَهُ رُغَاءٌ، فَيَقُولُ: يَا رَسُولَ اللهِ أَغِثْنِي، فَأَقُولُ: لَا أَمْلِكُ لَكَ مِنَ اللهِ شَيْئًا، قَدْ أَبْلَغْتُكَ، لَا أُلْفِيَنَّ أَحَدَكُمْ يَجِيءُ يَوْمَ الْقِيَامَةِ عَلى رَقَبَتِهِ فَرَسٌ لَهَا حَمْحَمَةٌ، فَيَقُولُ: يَا رَسُولَ اللهِ أَغِثْنِي، فَأَقُولُ: لَا أَمْلِكُ لَكَ مِنَ اللهِ شَيْئًا، قَدْ أَبْلَغْتُكَ، لَا أُلْفِيَنَّ أَحَدَكُمْ يَجِي يَوْمَ الْقِيَامَةِ عَلى رَقَبَتِهِ رِقَاعٌ تَخْفِقُ فَيَقُولُ: يَا رَسُولَ اللهِ أَغِثْنِي، فَأَقُولُ: لَا أَمْلِكُ لَكَ مِنَ اللهِ شَيْئًا، قَدْ أَبْلَغْتُكَ، لَا أُلْفِيَنَّ أَحَدَكُمْ يَجِي يَوْمَ الْقِيَامَةِ عَلى رَقَبَتِهِ صَامِتٌ، فَيقُولُ: يَا رَسُولَ اللهِ أَغِثْنِي، فَأَقُولُ: لَا أَمْلِكُ لَكَ مِنَ اللهِ شَيْئًا، قَدْ أَبْلَغْتُك»
(I will not like to see anyone among you on the Day of Resurrection, carrying a grunting camel over his neck. Such a man will say, 'O Allah's Messenger! Intercede on my behalf,' and I will say, 'I can't intercede for you with Allah, for I have conveyed (Allah's Message) to you.' I will not like to see any of you coming on the Day of Resurrection while carrying a neighing horse over his neck. Such a man will be saying, `O Allah's Messenger! Intercede on my behalf,' and I will reply, 'I can't intercede for you with Allah, for I have conveyed (Allah's Message) to you.' I will not like to see any of you coming on the Day of Resurrection while carrying clothes that will be fluttering, and the man will say, 'O Allah's Messenger! Intercede (with Allah) for me, ' and I will say, 'I can't help you with Allah, for I have conveyed (Allah's Message) to you.' I will not like to see any of you coming on the Day of Resurrection while carrying gold and silver on his neck. This person will say, 'O Allah's Messenger! Intercede (with Allah) for me.' And I will say, 'I can't help you with Allah, for I have conveyed (Allah's Message) to you.')" This Hadith was recorded in the Two Sahihs .
Imam Ahmad recorded that `Umar bin Al-Khattab said, "During the day (battle) of Khaybar, several Companions of the Messenger of Allah ﷺ came to him and said, `So-and-so died as a martyr, so-and-so died as a martyr.' When they mentioned a certain man that died as a martyr, the Messenger of Allah ﷺ said,
«كَلَّا إِنِّي رَأَيْتُهُ فِي النَّارِ فِي بُرْدَةٍ غَلَّهَا أَوْ عَبَاءَةٍ »
(No. I have seen him in the Fire because of a robe that he stole (from the booty).)
The Messenger of Allah ﷺ then said,
«يَا ابْنَ الْخَطَّابِ، اذْهَبْ فَنَادِ فِي النَّاسِ: إِنَّهُ لَا يَدْخُلُ الْجَنَّةَ إِلَّا الْمُؤْمِنُون»
(O Ibn Al-Khattab! Go and announce to the people that only the faithful shall enter Paradise.)
So I went out and proclaimed that none except the faithful shall enter Paradise." This was recorded by Muslim and At-Tirmidhi, who said "Hasan Sahih".
The Honest and Dishonest are Not Similar
Allah said,
أَفَمَنِ اتَّبَعَ رِضْوَنَ اللَّهِ كَمَن بَآءَ بِسَخْطٍ مِّنَ اللَّهِ وَمَأْوَاهُ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ
(Is then one who follows (seeks) the pleasure of Allah like the one who draws on himself the wrath of Allah His abode is Hell, and worse indeed is that destination!) 3:162,
This refers to those seeking what pleases Allah by obeying His legislation, thus earning His pleasure and tremendous rewards, while being saved from His severe torment. This type of person is not similar to one who earns Allah's anger, has no means of escaping it and who will reside in Jahannam on the Day of Resurrection, and what an evil destination it is.
There are many similar statements in the Qur'an, such as,
أَفَمَن يَعْلَمُ أَنَّمَآ أُنزِلَ إِلَيْكَ مِن رَبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمَى
(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) 13:19, and,
أَفَمَن وَعَدْنَـهُ وَعْداً حَسَناً فَهُوَ لاَقِيهِ كَمَن مَّتَّعْنَاهُ مَتَـعَ الْحَيَوةِ الدُّنْيَا
(Is he whom We have promised an excellent promise (Paradise) which he will find true, like him whom We have made to enjoy the luxuries of the life of (this) world) 28:61.
Allah then said,
هُمْ دَرَجَـتٌ عِندَ اللَّهِ
(They are in varying grades with Allah, ) 3:163 meaning, the people of righteousness and the people of evil are in grades, as Al-Hasan Al-Basri and Muhammad bin Ishaq said. Abu `Ubaydah and Al-Kisa'i said that this Ayah refers to degrees, meaning there are various degrees and dwellings in Paradise, as well as, various degrees and dwellings in the Fire. In another Ayah, Allah said,
وَلِكُلٍّ دَرَجَـتٌ مِّمَّا عَمِلُواْ
(For all there will be degrees (or ranks) according to what they did) 6:132. Next, Allah said,
وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ
(and Allah is All-Seer of what they do), and He will compensate or punish them, and will never rid them of a good deed, or increase their evil deeds. Rather, each will be treated according to his deeds.
The Magnificent Blessing in the Advent of Our Prophet Muhammad
Allah the Most High said:
لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولاً مِّنْ أَنفُسِهِمْ
(Indeed Allah conferred a great favor on the believers when He sent among them a Messenger from among themselves,)
Meaning, from their own kind, so that it is possible for them to speak with him, ask him questions, associate with him, and benefit from him. Just as Allah said:
وَمِنْ ءايَـتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَجاً لِّتَسْكُنُواْ إِلَيْهَا
(And among His signs is that he created for them mates, that they may find rest in.)
Meaning; of their own kind. And Allah said;
قُلْ إِنَّمَآ أَنَاْ بَشَرٌ مِّثْلُكُمْ يُوحَى إِلَىَّ أَنَّمَآ إِلَـهُكُمْ إِلَـهٌ وَاحِدٌ
(Say: "I am only a man like you. It has been revealed to me that your God is One God") 18:110.
وَمَآ أَرْسَلْنَا قَبْلَكَ مِنَ الْمُرْسَلِينَ إِلاَّ إِنَّهُمْ لَيَأْكُلُونَ الطَّعَامَ وَيَمْشُونَ فِى الاٌّسْوَاقِ
(And We never sent before you any of the Messengers but verily, they ate food and walked in the markets) 25:20.
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلاَّ رِجَالاً نُّوحِى إِلَيْهِمْ مِّنْ أَهْلِ الْقُرَى
(And We sent not before you any but men unto whom We revealed, from among the people of townships) 12:109, and,
يَـمَعْشَرَ الْجِنِّ وَالإِنْسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنْكُمْ
(O you assembly of Jinn and mankind! "Did not there come to you Messengers from among you...") 6:130.
Allah's favor is perfected when His Messenger to the people is from their own kind, so that they are able to talk to him and inquire about the meanings of Allah's Word. This is why Allah said,
يَتْلُواْ عَلَيْهِمْ ءَايَـتِهِ
(reciting unto them His verses) 3:164, the Qur'an,
وَيُزَكِّيهِمْ
(and purifying them), commanding them to do righteous works and forbidding them from committing evil. This is how their hearts will be purified and cleansed of the sin and evil that used to fill them when they were disbelievers and ignorant.
وَيُعَلِّمُهُمُ الْكِتَـبَ وَالْحِكْمَةَ
(and instructing them (in) the Book and the Hikmah,) the Qur'an and the Sunnah,
وَإِن كَانُواْ مِن قَبْلِ
(while before that they had been), before sending this Prophet, Muhammad ,
لَفِى ضَلَـلٍ مُّبِينٍ
(in manifest error. ) indulging in plain and unequivocal error and ignorance that are clear to everyone.
Even though, the mistake made by Muslims and the abandonment of the battle front by them had caused grief to the Holy Prophet, he did not reproach them for this because of his high morals and his natural way of forgiving and forgetting. He did not even deal with them sternly as may have been in order. But, Allah Almighty willed to see that the Companions ؓ of His Messenger ﷺ are comforted and the sense of shock and shame they had for their mistake is washed away. So, in this verse, the Holy Prophet ﷺ is being asked to deal with them more gently and affectionately and consult with them in matters of concern.
Commentary:
The traits of a patron
The Companions ؓ of the Holy Prophet ﷺ loved him far beyond the concerns of their own lives and belongings. When they made a mistake acting against his express instructions, there were two dangers. Firstly, it could further increase their sense of shock and affect their normal emotional-rational response. They could even lose hope of mercy, especially when they realized what mistake they had made and how disobedient they had been to the command of their leader. This danger was already eliminated in the previous verse where 'We awarded you sorrow for sorrow' means that the return of this mistake has already been given right here in this mortal world and the account in the Hereafter lies clean.
Secondly, the Holy Prophet ﷺ was hurt as a result of this mistake, physically. The spiritual discomfort was already there. It was likely that these two factors may contribute to making the Holy Prophet ﷺ unhappy with his Companions which, in turn, may become a hindrance in his mission to teach and train them. In order to counter this likelihood, the Holy Prophet ﷺ was asked to forgo their mistake, forgive their shortcoming from the depth of his heart and deal with them gently and affectionately in the future as well.
The subject has been taken up with unusual delicacy of style in the Holy Qur'an which, as a corollary, covers some important points of guidance.
1. The diction used to convey the related command to the Holy Prophet ﷺ is eloquently suggestive of his personal praise, as well as that of his unique human majesty, that is, he has these attributes in him already built in.
2. The addition of فَبِمَا رَحْمَة (So, it was through mercy from Allah) before the statement is there to affirm that the presence of such attributes of perfection in his person is but through Divine mercy. This is no personal perfection in its own right. Then, by placing the word, رَحْمَة 'rahmah' (mercy) in an indefinite form, hint has been made towards the great and extensive spread of Allah's mercy which, in turn, makes it very obvious that this mercy is not restricted to the noble Compan-ions only, but extends in full to the Holy Prophet ﷺ himself for Allah has made him identified with such perfect attributes.
3. The third point made here establishes that the presence of the qualities of gentle manners, good morals, forgiveness and generosity in him serve a purpose. Had these been not there in him, the mission of educating human beings with which he is charged would have never been accomplished as desired. Rather than seek to correct and raise the level of their morals in his company, people would have run away from him.
The Etiquette of دعوہ Da'wah:
By combining elements cited above, there emerges a set of distinct qualities necessary for preaching, no matter what form it takes. Anyone who embarks on the mission of inviting people to Allah, explaining His guidance and calling people towards the right conduct in their best interest, must first inculcate these qualities in him. The reason is obvious. When a possible 'rough' or 'hard-hearted' approach, even if it happens to come from the very dear Messenger of Allah Almighty, has not been considered fit, who else can dare to gather people created by Allah around him with hostility and negative morals and still hope to seek a change in their behaviour.
In this verse, Allah Almighty has said: 'Had you been rough and hard-hearted, they would have dispersed from around you.' This indicates that harshness, in conduct or language, is sheer poison for a da'wah worker or a leader conveying Allah's message to people. This is a sure way to undo what one intends to achieve.
Then, the verse says: 'So, pardon them'. This indicates that a da'wah worker or reformer of people should never punish them for their mistakes. Instead, he should forgive and forgo. It is important that he does not get excited or angry when his listeners speak ill of him. The truth is that he should rise higher and treat his tormentors with compassion and leniency.
Soon, after that, the verse says: 'And seek forgiveness for them'. This seeking of forgiveness for them from Allah Almighty points out to an unusual rule of behaviour. Not only that he should remain patient in what is painful, the Messenger is being asked not to forget seeking their good with utmost sincerity. The best that can be wished for them is their salvation in the life-to-come, the good that waits for them in Akhirah. So, the Messenger is being asked to pray for their forgiveness in order that Allah spares them from His punishment.
Finally, it has been said: وَشَاوِرْهُمْ فِي الْأَمْرِ :'And consult them in the
matter' which means that the Holy Prophet ﷺ is to seek their advice in matters of concern so that they are fully satisfied and emotionally at peace, as the Messenger of Allah, by following this instruction, will be giving an external form to his intention of doing what is good for them. Thus, the act of his asking them to sit in consultations with him will become an act of mollifying grace.
After having asked the Holy Prophet ﷺ to consult with his Companions ؓ ، the verse concludes with the instruction on final decision-making. As regards consultation, the Holy Qur'an has given clear injunctions at two places. The first one appears right here in the verse under commentation while the second one appears in a verse of Surah al-Shura (42:38) where one of the qualities of true Muslims has been identified وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ , ' (Every matter of theirs is settled by mutual consultation). There are places where the instruction to consult appears secondarily, for instance, under injunctions relating to suck-ling in Sarah al-Baqarah (2:233) where it is said: عَن تَرَاضٍ مِّنْهُمَا وَتَشَاوُرٍ (Now, if they want to wean, by mutual consent, and consultation, there is no sin on them). The matter of consultation involves some important problems and rulings, therefore, it needs to be explained in some detail which follows.
1. The Meaning of أَمْر : Matter and شُورَى: Consultation.
The word اَمَر amr is applied for several shades of meaning in the Arabic language. In common usage, it refers to any saying or doing which is of great importance. It is also used to mean an injunction, order, command, rule or authority, the last one being what is meant in the Qur'anic expression اُولی المر ' (uli l'amr). Then, the word is also applied to mean a particular attribute of Allah Almighty which finds mention in several verses of the Holy Qur'an, such as: أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ (Beware, for Him alone is the creation and the command - 7:54); إِلَيْهِ يُرْجَعُ الْأَمْرُ كُلُّهُ (To Him the whole matter shall be returned - 11:123), إِنَّ الْأَمْرَ كُلَّهُ لِلَّـهِ (The whole thing belongs to Allah - 3:154); أَمْرُهُ إِلَى اللَّـهِ (His matter is upto Allah - 2:275) and according to authentic scholars, the use of the word, amr, in قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي (Say: The spirit is by a command of my Lord' ) (17:85) carries the same meaning as identified in the verses appearing immediately above.
As far as the meaning of the word امر amr, in the Qur'anic verses: وشَاوِرْهُمْ فِي الْأَمْرِ (And consult them in the matter -3:159) and وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ (And a matter of theirs is (settled) by a consultation between themselves -42:38) is concerned, it can be said that there is the possibility to assign both the first as well as the second. If it is said that the word has been used here in the first sense while the second meaning is inclusive therein, that would not be something far-fetched since affairs relating to command and authority are all very important. Therefore, the word, امر amr as used in the verses quoted immediately above means every matter or affair which is particularly important irrespective of whether it belongs to the area of authority or mutual dealings.
The Arabic words, شُورَىٰ shura (counsel), مشورہ mashwarah (consultation) and مشاورت Mushawarat (mutual consultation) mean the soliciting of advice and counsel in something that needs deliberation. Therefore, the expression وشَاوِرْهُمْ فِي الْأَمْرِ in the present verse means that the Holy Prophet ﷺ has been commanded here to consult with or seek the advice of his noble Companions in matters that need deliberation, which include those of authority and government.
Similarly, the verse from Surah a1-Shura cited above - - means that in every important matter (which) needs deliberation, whether it belongs to the field of authority and government or to some-thing important other than these, the customary practice of true Muslims is that they work through mutual consultation.
2. The Status of Consultation in Islamic Law
From the statements of the Holy Qur'an cited above and from related ahadith of the Holy Prophet ﷺ ، it becomes clear that mutual consultation in a matter likely to have more than one opinion, whether it be related to the concerns of authority or to an issue other than that, is a sunnah of the Holy Prophet ﷺ and the noble Companions ؓ and is a source of blessings in the mortal world and in the eternal life of the Hereafter. This view has the support of the Holy Qur'an and the Hadith. As far as matters which relate to people, such as the affairs of authority and government, are concerned seeking consultation in them is obligatory. (Ibn Kathir)
In his Shu` bul-'Iman, al-Baihaqi (رح) has reported from Sayyidna ` Abdullah ibn ` Umar ؓ that the Holy Prophet ﷺ has said: 'A person who intends to do something, then goes in consultation and comes up with a decision to do or not to do that, he gets from Allah Almighty guidance towards an option which is correct and beneficial.'
It appears in ahadith: 'When your rulers are from the best among you and your rich people are generous and your affairs are decided through mutual consultation, then, to live on the surface of the earth is better for you. And should your rulers be the worst among you and your rich people be close-fisted and your affairs be entrusted to women, then, to be buried under the earth shall be better than your continuing to live.'
It means that, when the worship of desires overpowers you, so much so that you, ignoring all concerns of the good and the bad, the harmful and the beneficial, simply to seek the goodwill of a woman, entrust your affairs in her hands, then, for you, death is better than living through those times. Otherwise, seeking the opinion of a woman as well while making consultations is no taboo, and certainly not prohibited. This is proved by the consistent practice of the Holy Prophet ﷺ and his blessed Companions ؓ . In the verse from Sarah al-Baqarah (2:233) cited a little earlier, the Holy Qur'an has said: 'Now, if they want to wean, by mutual consent, and consultation, there is no sin on them.' Since this matter here concerns the woman, there-fore, consultation with the woman has been specially made binding on the man.
In a hadith, the Holy Prophet ﷺ has been reported to have said: المستشار مؤتمن اذا استشیرفلیشرہ بما ھو صانع لنفسہ :'The person whose counsel is sought is a trustee. When he counsels, then, he must counsel with what he would propose to his ownself (to do otherwise is a breach of trust) '. This hadith has been reported with good authority from Sayyidna ` Ali ؓ by al-Tabarani in al-Mu'jam al-Awsat (see a1-Mazhari).
At this point, it is necessary to bear in mind that consultation is an act of Sunnah only in situations where some clear and categorical injunction from the Qur'an or Hadith does not exist. Otherwise, in the presence of a clear and categorical injunction of the Shari'ah, no consultation with anybody is needed. This is not permissible either. For example, if somebody went about consulting in - 'should I make my salah or should I not?' 'Should I pay my zakah or should I not?' or 'Should I perform my Hajj or should I not?' - then, this would be absurd. These are not things you consult about. They are absolutely mandatory under the Shari'ah of Islam. However, the option of making consultation about how to go for Hajj is open and one can seek advice on questions like - should he go this year, or next; should he go by sea, or by air; should he go by land, or by some other method.
The same holds true about zakah. One can consult about where and on whom it has to be spent, for the Shari’ ah has left these on the choice of the payer.
In a hadith, the Holy Prophet ﷺ has been reported to have explained this himself. Sayyidna ` Ali رضی اللہ تعالیٰ عنہ says that he asked the Holy Prophet ﷺ : 'If, after you, we are confronted by a situation the injunction for which has not been explicitly revealed in the Qur'an, and about which we have heard nothing from you as well, what are we supposed to do?' The Holy Prophet ﷺ said: 'For a matter like this, get together from among you pious men who are consistently devoted to the worship of their Lord and who have deep and extensive understanding of the Faith (fuqaha' ) and decide the matter following their mutual counsel. Do not decide on the basis of someone's solitary opinion.'
The first, out of the two things that we learn from this hadith is that consultation is not restricted to worldly affairs. Instead, the fact is that mutual consultation in situations where clear نصوص nu’ sus (plural of نص nass meaning textual authority) from the Qur'an and Hadith in matters governed by the injunctions of Shari’ ah do not exist is an act of Sunnah. We can say that mutual consultation will be an act of Sunnah if made in situations where textual authority from the Qur'an and Sunnah is not available. The second rule we learn is that advice should be taken from people who are known for their understanding of the' Faith and devotion to their obligations to Allah (Ruh al-Ma` ani) Al Khatib al-Baghdadi, to whom the deduction given above is credited, has reported another hadith from Sayyidna Abu Hurairah ؓ which says: استرشدوا العاقل ولا تعصوہ فتندموا (Seek counsel from the wise person and do not act against it, otherwise you will regret.).
By putting the above two ahadith together, we learn that two qualities are necessary for the members of the consultative council. Firstly, they should be wise, perceptive and advice-worthy, and secondly, they should be pious and devoted to ` ibadah. In other words, they should be deserving of giving advice and should be God-fearing in their conduct. If the matter to be discussed involves problems relating to Islamic Law, it is incumbent that they be faqih (juriconsult: expert in Islamic Law and Jurisprudence) as well.
Consultation of the Holy Prophet ﷺ with his Companions
The verse under discussion here orders the Holy Prophet ﷺ to consult his Companions ؓ . This raises a certain difficulty here. Isn’ t it that he is the Messenger of Allah and the blessed recipient of revelation? Why, then, should he need to consult anyone? Since, every-thing can come to his knowledge through the medium of revelation from Allah Almighty, some scholars interpret this command to consult by saying that the Messenger of Allah was neither in need to be counselled, nor anything he did depended on such counsel. The command to consult given to him is simply to honour the blessed Companions and mollify their broken hearts. But, Imam Abu Bakr al-Jassas (رح) does not agree with this view. According to him this is not correct, for being involved in consultation - while knowing that one's counsel will not be acted upon, nor would it affect any proceedings of the agenda - will make the whole thing ineffectual. If so, no heart will be mollified and no honour will be sustained. Instead, the truth of the matter is that a course of action to be taken by the Messenger of Allah is identified through revelation directly by Allah Almighty. This holds good in all general matters. But, there are certain matters which, under the dictates of the wisdom and mercy of Allah Almighty, are left to the opinion and discretion of the Holy Prophet ﷺ . It is in such matters alone where consultation is needed, and these are the kind of matters in which he has been commanded to seek consultation. The history of the consultative sittings of the Messenger of Allah confirms this view.
When the Holy Prophet ﷺ consulted with the Companions ؓ about the battle of Badr, they said that should he ask them to jump into a river, they would do just that; and if he commanded them to march to a far out place such as Bark al-Ghamad, they will be with him; and they would never act like the companions of Musa (علیہ السلام) who said: فَاذْهَبْ أَنتَ وَرَبُّكَ فَقَاتِلَا 'Go, you and your Lord, and fight the disbelievers' - 5:24; on the contrary, we shall fondly submit: 'You lead the way, we shall fight the enemy with you, in front of you and in the rear and the right and the left.'
Similarly, he consulted them about the battle of Uhud asking them if they should defend Madinah by staying inside the city limits or should they go out of the city limits and confront the enemy in the open. The general opinion of the Companions was that they should do the latter and this was what he accepted to do. In the battle of خندق Khandaq, the question of accepting peace under the terms of a particular treaty came up for discussion. Sayyidna Sa'd ibn Mu’ adh and Sa'd ibn ` Ubadah ؓ opposed the proposed treaty on the grounds that it was inappropriate. It was the opinion of these two Companions that he finally accepted. When he went into consultations on a matter pertaining to Hudaybiyah, the opinion of Sayyidna Abu Bakr ؓ was the basis of his final decision. The Companions were also consulted following the incident of Ifk (false imputation against Sayyidah ` A'ishah ؓ but this and all other matters pointed out were those in which no particular position to be taken by the Holy Prophet ﷺ was determined through revelation.
To sum up, being a prophet, a messenger and a recipient of revelation is not a bar against consultation. Moreover, in the case of the Holy Prophet ﷺ it cannot be said that his seeking of counsel from the Companions was ever designed to please them artificially, or that it was virtually ineffectual in the conduct of affairs. On the contrary, the truth is that there were many occasions when he accepted the opinion of those present during consultation even if it happened to be against his own. In fact, in some situations where a particular line of action had not been determined for the Holy Prophet ﷺ through revelation, and in its absence he had worked through consultation, there is great divine wisdom. The objective is that the practice of the Holy Prophet ﷺ comes to be established for all future generations of Muslims. Thus, the seeking of consultation as a Sunnah shall become binding on the whole ummah of the Prophet ﷺ Imagine when he himself has not been left free of the need of consultation who else can claim to be free of such need? For this reason, the method of mutual consultation always continued to be operative during the blessed times of the Holy Prophet ﷺ and his noble Companions ؓ particularly in matters where there was no clear injunction in the Qur'an and Sunnah. When the Holy Prophet ﷺ passed away from this mortal world, the noble Companions continued following his practice. Still later, mutual consultation was resorted to as the modality to deduce rulings of Islamic Law in matters where clear injunction was not found in the Qur'an and Sunnah. This was actually the method taught by the Holy Prophet ﷺ in answer to a question put by Sayyidna Ali ؓ .
4. The Status of Consultation in an Islamic State:
As stated earlier, the Holy Qur'an has given clear instructions about مشورہ mashwarah or consultation at two places. One appears right here in the verse under study; the other one comes up in verse 42:38 of Sarah al-Shura where one of the many qualities of true Muslims has been mentioned وَأَمْرُهُمْ شُورَىٰ which means that their affairs are settled by mutual consultation. At both these places the word, امر amr (matter) has been mentioned along with مشورہ mashwarah (consultation). Discussed in detail earlier, the word, امر amr, signifies any important saying or doing, while at the same time, it is applied to injunction, rule or authority or government. No matter which of the two meanings is taken, consultation in the affairs of the government emerges as invariably necessary, based on these verses. If one elects to take this to mean the affairs of the government, then, the necessity is all the more obvious. In case, the word is taken in its general sense, the affairs of a government being important and far-reaching in effect, would still be considered as affairs in which consultation will be inevitable. There-fore, it is one of the duties of the Muslim امر Amir, the chief executive of the community, that he should seek the counsel of those responsible for the affairs of the government in matters that are important. The verses of the Qur'an quoted above and the consistent practice of the Holy Prophet ﷺ and of the rightly-guided Caliphs is a clear proof of this requirement.
These two verses not only highlight the need for consultation very clearly, they also point out to some basic principles of Islam's system of government, and its constitution. The Islamic government is a government by consultation in which the امر amir or chief executive is chosen , by consultation and definitely not as a matter of family inheritance. It is a بر کہ barakah of Islamic teachings that this principle is recognized all over the world, in one or the other form, so much so that hereditary monarchies too are moving towards this arrangement, willingly or unwillingly.
But, let us go back 1400 years in history when the super-powers were Cyrus and Ceaser. The common factor between them was that they both headed hereditary empires and the authority of government was vested in their own persons. Thus, one man ruled millions, not on the basis of ability or capacity, but on the strength of the cruel principle of hereditary possession of sovereignty. This form of government, an insult to all human beings, was the way all over the world except Greece where the early teachings of a democratic order of life had yet to translate into principles that would go on to establish a stable government. Instead of that, these ideas relegated into a branch of Aristotelian philosophy. As opposed to this, Islam demolished the unnatural principle of government through heredity and gave the choice of appointing and dismissing the chief executive to the people - a power they could use through their representatives shouldering the responsibilities of the affairs of the state. The world, once stuck in the quagmire of traditional monarchy, came to know about this natural and just system through Islamic teachings and this happens to be the spirit of a system of government we now know as democracy.
But, modern democracies, since they appeared as a reaction to cruel monarchies, came out with an equal lack of moderation. They went on to give the masses the sense of being the absolute, the ultimate entity, an unbridled sovereign of the system of government and the law of state, to the extent that their minds and hearts became alienated from the very concept of God, the Creator of the earth and the heavens and of all human beings, not to say much about the concept of His real Sovereignty and Rule, which comes as a result of that cardinal belief. Now the situation has reached a stage where their 'democracy' has started taking the restrictions imposed by Allah Almighty on public choice - which in itself was conferred on human beings by Him - as something of a burden, contrary to justice and equity (of their brand).
The way Islamic Law liberated the whole world from Cyruses, Ceasers and other despotic monarchies, it has also shown the way of God to western democracies trying to hide from Him behind secular curtains. Islam's way is no more a secret. Its teachings clearly say that the rulers and the ruled, the governments and their peoples are all subject to the Law given by Allah Almighty. The masses, their representative assemblies, law-making, appointment and removal of office-holders must operate within the parameters set by Allah Almighty. It is their duty to see that full consideration is given to ability and merit, in the choice of the chief executive, holders of offices and responsible positions. In addition to that, their honesty and trustworthiness should be weighed and tested. When it comes to selecting the chief executive of their government, they must select the one who is the best of all in knowledge, fear of Allah, honesty, trustworthiness, ability and political experience. Even this chief executive, elected though he may be, is not totally free, unchecked and despotic. He has to seek counsel from those who are capable of giving such counsel. The Holy Qur'an bears witness to this and so does the constant practice of the Holy Prophet ﷺ and of the great rightly-guided Caliphs, may Allah be pleased with them all. Who, else can claim to be more just than them?
Sayyidna ` Umar ؓ has said:
لا خلافہ الا عن مشورہ
There is no Khilafah (Caliphate) unless it be with consulta
tion. (Kanzul-'ummal vide Ibn Abi Shaybah)
Government by consultation is a basic Islamic requirement so much so that a chief executive .or head of the state, if he ever unfetters himself from the need for consultation or takes counsel from those who are not fit to give counsel from the point of view of the Shari'ah of Islam, has to be removed of necessity.
ذکر ابن عطیۃ ان الشوری من قواعد الشریعۃ و عزامٔ الاحکام ومن لا یستشیر الاھل العلم والذین فعزلہ واجب، ھذا مالا خلاف لہ (البر المحیط لابی حیان)
It appears in al-Bahr al-Muhit of Abi Hayyan: Ibn ` Atiyyah (رح) said that Consultation is one of the basic principles of Islamic Law and Faith. He who does not consult with those who know must be removed as a matter of obligation. This is what nobody differs about.
By making consultation mandatory, the blessings that would benefit the Islamic state and its citizens could be measured by what the Holy Prophet ﷺ said about consultation. Ibn 'Adi and al Baihaqi have reported from Sayyidna ibn ` Abbas ؓ that when this verse was revealed, the Holy Prophet ﷺ said: 'Allah and His Messenger do not need this consultation, but Allah Almighty has certainly made it a source of mercy for my community' (Bayan al-Qur'an).
The purport is, if Allah Almighty had so willed, He would have conveyed everything to His Messenger through revelation. It was within His power not to leave any need for consultation in anything. But, it was in the best interest of the Muslim community that Allah Almighty helped establish the practice of consultation through His Messenger. This is why many matters were left without any mention and about which no particular revelation was sent down. About these, the Holy Prophet ﷺ was instructed to seek consultation.
5. Consultation: Decision-Making after a difference of opinion:
What happens when opinions differ on a certain matter? Would it be decided on the contemporary parliamentary principle? Would the chief executive be compelled to enforce the decision of the majority? Or, would he have the right to take a course of action on the basis of powerful arguments and obvious welfare of the state, coming from any side, no matter whether in a majority or a minority? From the Holy Qur'an and Hadith and from the constant practice of the noble Prophet ﷺ and his Companions, it cannot be proved that the امیر amir of Muslims, their head of the state is helplessly bound-by the decision of the majority. On the contrary, some hints from the Qur'an and clarifications from the Hadith and the practice of the Companions make it very evident that the امیر Amir can, in the event of a difference of opinion, use his discretion and go by any of the several courses of action, irrespective of the fact that it comes from the majority or the minority. There is no doubt that the امیر Amir will do his best to look into other opinions as well to satisfy himself fully, but should the majority come to agree, on one opinion, this could, at times, become a source of satisfaction to him.
A close look at this verse would show that the Holy Prophet ﷺ ، after he has been commanded to seek counsel, is being told: فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّـه ...and once you have taken a decision, place your trust in Allah'. Here, the word عظم ، ` azm in عظمتَ "azamta' meaning a firm decision, one way or the other, has been ascribed to the Holy Prophet . The text does not say عظمتم ، ` azamtum, a second person plural, which would have suggested the participation of the Companions in the final making and enforcing of the decision. This hint proves that, once the process of consultation has been completed, the decision and its enforcement is the valid prerogative of the chief executive. There were times when Sayyidna ` Umar ibn al-Khattab ؓ would give his decision based on the opinion of Sayyidna ` Abdullah ibn ` Abbas ؓ ، if his opinion was weightier argument-wise, something done even when present there would be Companions more senior than Sayyidna ibn ` Abbas ؓ in age, learning and seniority. There were many occasions when the Holy Prophet ﷺ has preferred the opinions of the revered شیخین Shaykhayn Abu-Bakr and ` Umar رضی اللہ تعالیٰ عنہما ، against the majority of other Companions to the limit that people thought this verse was revealed for consultation with these two only. Hakim reports from Sayyidna ibn ` Abbas in his Mustadrak:
عن ابن عباس فی قولہ تعالیٰ (وشاورھم فی الامر) قال ابوبکر و عمر ؓ
Ibn ` Abbas says, that the pronoun in وشاورھم 'shawirhum' (consult them) refers to Abu Bakr and ` Umar ؓ (Ibn Kathir)
The narration of Kalbi is clearer than this:
عن ابن عباس قال نزلت فی ابی بکر و عمر و کانا حواریی رسول اللہ ﷺ و وزیریہ و ابوی المسلمین
Ibn ` Abbas says that this verse has been revealed for consulting with Abu Bakr and ` Umar. These two were special Companions of the Messenger of Allah and his Ministers and the patrons of Muslims. (Ibn Kathir)
The Messenger of Allah, may Allah's blessings and peace be upon him, had once addressed Sayyidna Abu Bakr and ` Umar ؓ in the following words:
لو اجتمعتما فی مشورۃ ما خلفتکما
When you agree on an opinion, I do not decide against you.
(Ibn Kathir with reference to the Musnad of Ahmad)
A doubt and its answer:
It is not likely that someone objects to this procedure of decision-making saying that all this is against democracy, a model of one-man rule and that this system might hurt the rights of the masses.
The answer is that the Islamic system of government has already taken care of this problem, for it has not given the masses the absolute right to make anyone they wish the امیر amir of an Islamic state. On the contrary, the mandate given to them requires that they must select a person they think is the best of all in knowledge, conduct, functional ability, Godliness and honesty, and then elect him to be the امیر amir. Now a person who has been elected in view of such elegant qualities and attributes should certainly not be subjected to restrictions usually placed on the dishonest, the sinful and the debauch. Doing this would be against reason and justice, an act of discouragement to the genuine servant of people and a hindrance in the promotion of community-oriented action.
6. Do what you can, then place your trust in Allah:
At this point, especially at the conclusion of the verse, it is very important to bear in mind that this instruction has been given after having prescribed consultation in all important affairs including those of government. The crucial guideline given here is: Even after having made all preparations, when you finally decide to go ahead and do what has to be done, then that is the time when you do not simply (place your) trust in your reason, opinion, plans or preparedness but, instead of that, you should place your trust in Allah alone, for all these considered plans are in the direct control of the supreme Planner of all affairs and matters. With this in view, the less is said about human beings and their plans is better. Man himself is witness to the futility of his plans in the thousands of events in his life-time.
The statement, 'And once you have taken a decision, place your trust in Allah' also clarifies that placing one's trust in Allah does not mean that the efforts to provide means and make plans should be abandoned. The fact is that placing one's trust in Allah while leaving off means near at hand is contrary to the blessed practice of prophets, and against the teachings of the Holy Qur'an. However, if one sits idle dreaming about distant means and irrelevant concerns, or if one relies solely on means and plans as effective agents and ignores the Prime Causer of means and the Planner-par-Excellence of all affairs and plans, then this would certainly be against توکل tawakkul, the placing of trust in Allah.
-Ey Peygamber!- Allah'ın büyük rahmeti sebebi ile ashabına karşı yumuşak huylu oldun. Sözlerinde ve amellerinde kaba, katı kalpli olsaydın senden uzaklaşırlardı. Senin hakkındaki ihmalkârlıklarına aldırma, onlar için bağışlanma dile. İstişare etmeye ihtiyaç duyduğun konularda onların görüşlerini al. İştişare ettikten sonra karar verip azmettin mi onu uygula. Allah'a tevekkül et! Şüphesiz Allah, kendisine tevekkül edenleri sever, onları destekler ve başarılı kılar.
Apabila Allah mendukung kalian dengan memberikan bantuan dan pertolongan-Nya maka tidak ada seorang pun yang dapat mengalahkan kalian, sekalipun seluruh penduduk bumi bergabung untuk melawan kalian. Sebaliknya, apabila Dia tidak menolong kalian dan menyerahkan urusan kalian kepada diri kalian sendiri maka tidak ada seorang pun yang dapat menolong kalian selain Allah karena kemenangan ada di tangan Allah semata. Oleh sebab itu, hanya kepada Allahlah hendaknya orang-orang yang beriman bersandar, bukan kepada yang lain.
Si Allah vous soutient par Son secours et Son aide, personne ne pourra vous vaincre, même si tous les habitants de la Terre s’alliaient contre vous.
Si, en revanche, Il cesse de vous secourir et vous abandonne à vous-mêmes, personne ne sera capable de vous secourir.
Lui seul détient le secours en Sa main. Que les croyants Lui fassent confiance et à nul autre que Lui.
In the first verse (16o) here, the recurring sense of grief that gripped the noble Companions after what happened at the battle of Uhud is being removed through elegant counsel. Verses 161-164 declare that the station of Allah's messenger is free of failings, that he exhibits the highest standard of trustworthiness, and that the very presence of his on the face of the earth is a great blessing and a favour shown to the people of the world.
Verses 165-167 explain the reason why Muslims faced hardships at Uhud, while refuting the view of the hypocrites alongwith it in verse 168.
Towards the end, in verses 169-171, it has been said that those who lay down their lives in the way of Allah achieve the ultimate success, real, permanent and full. Details follow.
The gentle way the Prophet is asked to deal with the believers (in this context those who had disobeyed him in quitting their posts, incurring defeat in the battle) is equally essential in any Muslim leader. Moderation is indispensable for him. This lenient attitude is required not only in normal, daily life but also in dealings between Muslims and non-Muslims, even where, due to the disobedience of certain people, a victory turns into a defeat. Unless the leader shows broad-mindedness and high thinking, a powerful polity cannot be established. Mistakes, however grave their outcome, if committed without any evil intention, are pardonable. The leader, therefore, should overlook this type of error while dealing with people. He should be such a great well-wisher of his people that he should pray to God for their guidance. Indeed, the good leader so values his people that he takes decisions on matters of importance only after consulting them.
Si Al-lah los apoya con Su socorro y Su ayuda, nadie podrá vencerlos, ni siquiera si todos los habitantes de la Tierra se aliaran contra ustedes. Por el contrario, si Él deja de ayudarlos y los abandona a su suerte, nadie será capaz de ayudarlos. Solo Él puede socorrerlos. Que los creyentes depositen su confianza en Al-lah y en ningún otro.
160- Allah size yardım ederse artık sizi yenecek kimse olamaz. Eğer sizi yardımsız bırakırsa O’ndan başka size kim yardım edebilir? Mü’minler yalnız Allah’a güvenip dayansınlar.
160. Yani eğer Yüce Allah yardım ve desteğini size ulaştıracak olursa “artık sizi yenecek kimse olamaz.”İsterse yeryüzünün her bir tarafından insanlar aleyhinize toplanmış olsunlar, sahip oldukları bütün araç ve gereçleri ile gelsinler, fark etmez. Çünkü Yüce Allah’ı kimse yenik düşüremez. O, bütün kulları emri ve idaresi altına almıştır. Hiçbir canlı O’nun izni olmaksızın hareket etmez ve yine O’nun izni olmaksızın durmaz.“Eğer sizi yardımsız” ve kendi halinize “bırakırsa O’ndan başka size kim yardım edebilir?” O vakit bütün insanlar size yardım edecek olsa dahi mutlaka yardımsız kalırsınız. Burada yalnız Allah’ın yardımını dilemek, yalnız O’na güvenip dayanmak, sahip olunan güç ve imkânlara bel bağlamamak gerektiği de ifade edilmektedir. Bundan dolayıdır ki Yüce Allah:“Mü’minler yalnız Allah’a güvenip dayansınlar.” buyurmaktadır. Buyrukta “Allah’a” kelimesinin (cümle içerisinde gelmesi gereken normal yerden) önce gelmiş olması, hasr ifade eder. Buna göre mana “Yalnız Allah’a tevekkül edin, başkasına değil” demek olur. Çünkü artık yardım edenin yalnız O olduğu bilinen bir gerçektir. O halde yalnız O’na güvenip dayanmak, maksadı gerçekleştiren bir tevhiddir. O’ndan başkasına güvenip dayanmak ise kişiye hiç faydası olmayan hatta zararı olan bir şirktir.
Bu âyet-i kerimede yalnızca Yüce Allah’a tevekkül emredilmekte ve kişinin imanına göre tevekkül sahibi olduğu belirtilmektedir.
Şayet Allah size yardımı ve desteği ile arka çıkarsa, bütün insanlar size karşı toplansa bile size kimse galip gelemez. Sizden yardımını çeker ve sizi kendi nefislerinize bırakırsa bundan sonra hiçbir kimse size yardım etmeye güç yetiremez. Yardım ancak O'nun elindedir. Müminler başkasına değil, yalnızca O'na itimat etsinler.
If Allah supports you with His help and aid, then no one can overcome you, even if everyone in the earth came together against you; yet if He does not help or protect you, then no one can help you after Him. Help is in His Hands alone. So let those who have faith depend on Him and on no one else.
Se Allāh vi sostiene con il Suo aiuto ed il Suo sostegno, nessuno vi vincerà, anche se radunassero contro di voi tutti i popoli della terra; e se cessa di sostenervi e vi abbandona a voi stessi, nessuno sarà in grado di sostenervi, poiché tutto il sostegno appartiene a Lui solo, e ad Allāh solo devono affidarsi i credenti e a nessun altro all'infuori di Lui.
Nếu các ngươi được Allah phù hộ cho các ngươi thắng lợi thì không ai có thể lật úp các ngươi, cho dù cả thế giới có hợp sức chống đối, và khi Ngài bỏ mặc các ngươi thì chắc chắn không một thế lực nào có thể giúp các ngươi thay đổi tình thế. Sự chiến thắng nằm trong tay Allah duy nhất, thế nên tín đồ Mu'min hãy nương tựa vào Allah duy nhất.
Kung mag-aayuda sa inyo si Allāh sa pamamagitan ng pagtulong Niya at pag-aadya Niya ay walang isang dadaig sa inyo kahit pa magkaisa laban sa inyo ang mga naninirahan sa lupa. Kapag iniwan Niya ang pag-aadya sa inyo at ipinagkatiwala Niya kayo sa mga sarili ninyo, walang isang makakakaya na mag-adya sa inyo matapos pa Niya sapagkat ang pag-aadya ay nasa kamay Niya lamang. Kay Allāh ay umasa ang mga mananampalataya, hindi sa isang iba pa sa Kanya.
"Jika Allah menolongmu, maka tidak ada orang yang dapat mengalahkanmu; jika Allah membiarkanmu (tidak memberi per-tolongan), maka siapakah gerangan yang dapat menolongmu sesudah itu? Karena itu hendaklah kepada Allah saja orang-orang Mukmin bertawakal." (Ali Imran: 160).
(160) Maksudnya, apabila Allah membantu kalian dengan pembelaan dan pertolonganNya, ﴾ فَلَا غَالِبَ لَكُمۡۖ ﴿ "maka tidak ada orang yang dapat mengalahkanmu", walaupun orang yang berada di setiap penjuru berkumpul untuk mengalahkan kalian dengan segala sesuatu yang mereka miliki berupa jumlah pasukan dan perleng-kapan, karena tidaklah ada yang dapat mengalahkanNya. Allah telah menguasai hamba-hambaNya dan telah mengendalikan hidup mereka, dan tidaklah ada seekor hewan melata pun yang bergerak melainkan pasti dengan izinNya dan tidak pula diam melainkan pasti dengan izinNya.
﴾ وَإِن يَخۡذُلۡكُمۡ ﴿ "Jika Allah membiarkanmu (tidak memberi perto-longan)", (maksudnya) membuat kalian bersandar pada diri kalian sendiri, ﴾ فَمَن ذَا ٱلَّذِي يَنصُرُكُم مِّنۢ بَعۡدِهِۦۗ ﴿ "maka siapakah gerangan yang dapat menolongmu sesudah itu?" Maka pastilah kalian akan terlantar wa-laupun seluruh makhluk menolong kalian. Dalam perkara itulah datangnya perintah untuk memohon pertolongan kepada Allah, bersandar kepadaNya dan berlepas diri dari daya dan kekuatan sendiri. Karena itu Allah berfirman, ﴾ وَعَلَى ٱللَّهِ فَلۡيَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ ﴿ "Karena itu, hendaklah kepada Allah saja orang-orang Mukmin bertawakal." Menda-hulukan objek (maf'ul bih) itu memberikan peringatan (akan makna) pembatasan (al-Hashr), maksudnya, kepada Allah saja kalian ber-tawakal dan tidak kepada selainNya, karena telah diketahui bahwa hanya Dia-lah satu-satunya Pembela, maka bersandar kepadaNya adalah sebuah pengesaan yang menghasilkan sesuatu yang di-harapkan. Sedangkan bersandar kepada selainNya adalah sebuah kesyirikan yang tidak berguna bagi pelakunya bahkan akan me-mudaratkannya. Ayat ini mengandung perintah untuk bertawakal kepada Allah semata, dan bahwasanya sebesar kadar keimanan seorang hamba, maka sebesar itu pulalah kadar tawakalnya.
Ako vas Allah pomogne, niko vas pobijediti neće makar se protiv vas okupili svi stanovnici Zemlje, a ako vam On uskrati Svoju pomoć i prepusti vas samima sebi, niko vam neće moći pomoći. Sva pomoć i pobjeda dolazi od Njega, i neka se na Njega Jedinog oslone vjernici.
Nemoguće je da neki vjerovjesnik pronevjeri, pa da uzme nešto iz ratnog plijena mimo onoga što mu je Allah dao. Ko od vas uzme nešto od plijena bez dozvole, bit će kažnjen sramoćenjem na Sudnjem danu, pa će doći pred stvorenjima natovaren onim što je uzeo. Svako će dobiti ono što je zaradio, i nikome se uračunati više loših djela nego što je uradio, niti manje dobrih djela nego što je uradio.
161- Bir peygamber için hıyanet etmek olacak şey değildir. Kim hıyanet ederse Kıyamet günü o hıyanet ettiği şeyle gelir. Sonra herkese ne kazandı ise eksiksiz ödenir ve onlara zulmedilmez.
161. Hıyanet (الغلول); ganimetten bir şeyler alıp gizlemek ve bir insanın sorumluluğu altında olan herhangi bir malda hainlik etmesi demektir. Bu, icmâ ile haram kılınmıştır, hatta büyük günahlardan birisidir. Nitekim bu âyet-i kerime de bunun dışındaki naslar da buna delil teşkil etmektedir.
İşte şanı Yüce Allah, hiçbir Peygamber hakkında hıyanetin söz konusu olmayacağını ve esasen böyle bir şeyin onlara yakışmayacağını haber vermektedir. Çünkü hıyanet -bilindigi gibi- en büyük günahlardan ve en çirkin kusurlardan birisidir. Şanı Yüce Allah ise peygamberlerini onlara leke getirecek, onların eleştirilmesine ve onlara dil uzatılmasına sebep teşkil edecek her bir husustan korumuştur. Ahlâkları itibari ile âlemlerin en faziletlileri, nefisleri itibariyle en temizleri, insanlar arasında en güzel, en hoş ve her türlü kusurdan en uzak ve nezih kimseler kılmıştır. Risaletini onlara vermiştir, hikmetinin kaynağını onlar kılmıştır:“Allah peygamberliğini kime vereceğini çok iyi bilendir.”(el-En’am, 6/124) Kulun yalnızca peygamberlerden birisini tanıması, onların hepsinin de kendileri hakkında olumsuz eleştirileri gerektirecek her bir husustan uzak olduklarına kesin hüküm vermesi için yeterlidir. Düşmanları tarafından haklarında söylenen her bir şeyin yersiz ve tutarsız olduğunu kabul etmek için ayrıca bir delile ihtiyacı olmaz. Çünkü bir kimsenin onların peygamberliğini bilmesi, bu gibi iddiaları reddetmeyi gerektirmektedir. Bundan dolayı Yüce Allah, peygamberlerden herhangi birisinin böyle bir fiili yapmalarının imkânsız olduğunu ifade eden bir üslupla:“Bir peygamber için hıyanet etmek olacak şey değildir” buyurmaktadır. Yâni böyle bir şey imkânsızdır; Yüce Allah onları peygamberliği için seçmişken böyle bir işi yapmalarına ihtimal olamaz.
Daha sonra Yüce Allah hıyanet edip ganimetten çalan kimseler hakkındaki tehdidini söz konusu ederek:“Kim hıyanet ederse Kıyamet günü o hıyanet ettiği şeyle gelir”buyurmaktadır. Yâni hıyanet ederek elde ettiği o şey eğer bir hayvan, bir eşya ya da başka bir şey ise sırtında onu taşıyarak getirir ve Kıyamet gününde onunla azap görür.“Sonra herkese” ister hıyanet eden ister bir başkası olsun “ne kazandıysa eksiksiz ödenir.” Herkese kazancına uygun olarak ecri ve mükâfatı yahut da günahının karşılığı verilir. “ve onlara zulmedilmez.” Yani günahları artırılmayacağı gibi iyiliklerinden de herhangi birisi karşılıksız bırakılmaz.
Bu âyet-i kerimede kullanılan ifadenin güzelliği üzerinde düşünelim. Şanı Yüce Allah hainlik edenin cezasını söz konusu edip Kıyamet gününde hıyanet ettiği şeyi getireceğini belirtmiş ve amelinin karşılığını ona tam olarak vererek onu cezalandıracağını zikretmiştir. Burada yalnızca hıyanet edenin söz konusu edilmesi -mefhumu itibari ile- diğer amelde bulunan şahısların amellerinin karşılığını tastamam almama ihtimalini hatıra getireceğinden dolayı devamla hem hıyanet edeni hem de başkalarını kapsayacak şekilde herkesi kapsayan bir ifade kullanılmıştır.
Hindi naging ukol sa isang propeta kabilang sa mga propeta na magtaksil sa pamamagitan ng pagkuha ng anuman mula sa samsam sa digmaan bukod pa sa inilaan sa kanya ni Allāh. Ang sinumang magtataksil kabilang sa inyo sa pamamagitan ng pagkuha ng anuman mula sa samsam sa digmaan ay parurusahan sa pamamagitan ng pagbubunyag sa kanya sa Araw ng Pagbangon kaya darating siyang pumapasan ng kinuha niya sa harapan ng mga nilikha. Pagkatapos bibigyan ang bawat kaluluwa ng ganti sa nakamit nito nang lubos na hindi nababawasan habang sila ay hindi nilalabag sa katarungan sa pamamagitan ng pagdagdag sa mga masagwang gawa nila ni sa pamamagitan ng pagbawas sa mga magandang gawa nila.
Il est exclu qu’un prophète trahisse ses compagnons en s’appropriant une part du butin supérieure à celle qu’Allah lui a réservée et quiconque parmi vous trahit en s’appropriant indument une part du butin sera puni en étant publiquement dévoilé le Jour de la Résurrection. Il viendra alors en portant ce qu’il s’est approprié au vu et au su de tous. Ensuite, il sera donné à chaque âme la rétribution complète de ce qu’elle a accompli, sans que rien n’en manque. Les gens ne seront pas lésés par l’ajout de mauvaises œuvres qu’ils n’ont commises ni par le retranchement de bonnes œuvres qu’ils ont accomplies.
"Tidak mungkin seorang nabi berkhianat (dalam urusan harta rampasan perang). Barangsiapa yang berkhianat (dalam urusan rampasan perang itu), maka pada Hari Kiamat dia akan datang membawa sesuatu yang dikhianatkannya itu, kemudian tiap-tiap diri akan diberi pembalasan tentang apa yang dia kerja-kan dengan (pembalasan) setimpal, sedang mereka tidak dianiaya." (Ali Imran: 161).
(161) Al-Ghulul (berkhianat) adalah menyembunyikan harta ghanimah dan berkhianat pada setiap harta yang dipegang oleh seseorang, ghulul ini adalah haram menurut ijma', bahkan ia termasuk di antara dosa besar, sebagaimana yang ditunjukkan oleh ayat yang mulia tersebut dan ayat-ayat lainnya dari nash-nash yang ada. Allah تعالى mengabarkan bahwasanya tidaklah patut dan tidak mungkin seorang Nabi itu melakukan khianat, karena ber-khianat itu -sebagaimana yang telah Anda ketahui- termasuk dosa-dosa yang besar dan sejahat-jahatnya aib.
Sungguh Allah تعالى telah memelihara para NabiNya dari segala hal yang mengotori dan menjatuhkan mereka, dan Dia men-jadikan mereka sebagai orang-orang terbaik akhlaknya di seluruh alam dan orang-orang yang paling bersih jiwanya. Allah member-sihkan, membaikkan, dan menyucikan mereka dari segala aib dan kekurangan, Dia menjadikan mereka sebagai tempat risalahNya dan kandungan hikmahNya,
﴾ ٱللَّهُ أَعۡلَمُ حَيۡثُ يَجۡعَلُ رِسَالَتَهُۥۗ ﴿
"Allah lebih mengetahui kepada siapa Dia memberikan tugas kera-sulan." (Al-An'am: 124).
Seorang hamba itu cukup hanya dengan mengetahui salah seorang dari mereka (para nabi), niscaya dia akan memastikan keselamatan mereka dari setiap hal yang membuat mereka tercela, dan tidaklah dibutuhkan dalil bantahan atas celaan yang dikatakan tentang mereka dari musuh-musuh mereka. Karena pengetahuan-nya tentang kenabian mereka menuntut keharusan adanya peno-lakan akan hal itu. Oleh karena itu, Allah merangkai ayat ini dengan konteks yang dapat menghalangi adanya perbuatan khianat dari mereka. Maka Allah berfirman, ﴾ وَمَا كَانَ لِنَبِيٍّ أَن يَغُلَّۚ ﴿ "Tidak mungkin seorang nabi berkhianat," maksudnya, hal itu adalah terhalang dan mustahil terjadi dari orang-orang yang telah dipilih Allah untuk menerima kenabian. Kemudian Allah menyebutkan ancaman atas orang yang berbuat khianat dalam FirmanNya,﴾ وَمَن يَغۡلُلۡ يَأۡتِ بِمَا غَلَّ يَوۡمَ ٱلۡقِيَٰمَةِۚ ﴿ "Barangsiapa berkhianat (dalam urusan rampasan perang itu), maka pada Hari Kiamat dia akan datang membawa sesuatu yang dikhia-natkannya itu." Maksudnya, pembawa ghanimah itu membawanya dengan cara memikulnya di atas punggungnya, baik harta itu berupa hewan maupun barang atau selainnya, di mana ia akan disiksa dengannya pada Hari Kiamat.
﴾ ثُمَّ تُوَفَّىٰ كُلُّ نَفۡسٖ مَّا كَسَبَتۡ ﴿ "Kemudian tiap-tiap diri akan diberi pem-balasan tentang apa yang dia kerjakan dengan (pembalasan) setimpal." Seorang yang berkhianat atau orang lain, masing-masing akan diberikan ganjarannya atas dosanya, seukuran dengan apa yang dikerjakannya, ﴾ وَهُمۡ لَا يُظۡلَمُونَ ﴿ "sedang mereka tidak dianiaya," mak-sudnya, tidak ditambah kejelekan mereka dan tidak pula berkurang sedikit pun kebaikan mereka.
Simaklah dengan baik perlindungan (proteksi) yang terkan-dung dalam ayat yang mulia tersebut, ketika Allah menyebutkan dalam ayat itu hukuman bagi orang yang berkhianat, dan bahwa dia akan datang pada Hari Kiamat dengan membawa harta yang dikhianatinya itu, dan ketika Allah akan menyebutkan tentang balasannya. Tindakan Allah membatasinya pada konteks pelaku ghulul mengisyaratkan pemahaman bahwa selain dari orang ter-sebut, dari berbagai pelaku kejahatan lainnya, terkadang tidak dipenuhi balasannya, maka Allah menyebutkannya dengan lafazh yang umum yang meliputi semua orang yang berkhianat dan selainnya.
Commentary:
The verse مَا كَانَ لِنَبِيٍّ أَن يَغُلَّ translated as, 'And it is not (conceivable) for a prophet to misappropriate the spoils - 161', has a particular back-ground of its revelation. As a corollary, the problem of 'Ghulul', that is, misappropriation in the spoils, comes into focus.
Misappropriation in the spoils: A sin which cannot be ascribed to any prophet by any stretch of imagination:
The background, as narrated by al-Tirmidhi, is that a sheet was found missing from the spoils collected in the battle of Badr. Some people said that the sheet may have been, perhaps, taken by the Holy Prophet ﷺ . If those who said that were hypocrites, the source speaks for itself. May be, this came from a less-initiated
Muslim thinking that the Holy Prophet ﷺ had the right to do that. Thereupon, this verse was revealed which said that ghulul is a great sin to be punished severely on Doomsday and that the very thought of linking this sin to a prophet is an ugly audacity, .for prophets are free of all sins (: معصوم ma` sum).
The word, ghulul غُلُل is also used in the absolute sense for خیانہ khiyanah, a breach of trust, (misappropriation, pilferage and stealing). This is also applied particularly to misappropriation in the spoils as the crime of stealing from the spoils is far more serious as compared to common thefts and filching since spoils belong to the whole Muslim army as a matter of right. So, whoever steals from it steals from hundreds and thousands of people. Even if there comes the thought of making amends at some later stage, it would be very difficult to give back to everyone what was due to be given, or seek their forgiveness for the injustice done. This is contrary to other types of thefts where the owner of the stolen property is known. In this case, there is the chance that one may repent, if Allah gives the ability to do so, and that which was stolen could be returned back to the owner, or one could, at the least, exonerate himself from the blame by seeking forgiveness from him. This is illustrated by what happened at one of the battles fought by Muslims. Someone who had secretly withheld a portion of wool from the spoils thought about it after the distribution of the spoils was over. He brought it before the Holy Prophet ﷺ hoping to return it. But he, inspite of being 'mercy for the worlds' and far more generous to his community than fathers and mothers could ever dream to be for their children, he returned it back to him saying: How can I distribute it over the whole army now? Now it is you who would present yourself with it on the Day of Doom.
Therefore, the punishment for ghulul or misappropriation is more severe as compared to common thefts. What else could be more severe for the misappropriator when he, before the eyes of the whole creation on the plains of resurrection and retribution, will find himself disgraced with what he had stolen all stacked on his neck? A narration from Sayyidna Abu Hurairah ؓ appearing in Al-Bukhari and Muslim reports that the Holy Prophet ﷺ said: 'Watch out, lest I see one of you with a camel loaded round his neck (and the announcement being made that this person had stolen a camel from the spoils). If this person asks me to intercede on his behalf, I shall tell him frankly that I had conveyed what Allah had commanded, now I cannot do anything about it.'
May Allah protect us from this disgrace of the Day we rise again which, according to some narrations, will be so hard on those who face it that they would wish to be sent to the fires of جھنم Jahannam in lieu of this terrible disgrace.
Misappropriation in Waqf properties and government Treasuries comes under Ghulul: غلول
The same rule applies to mosques, religious schools and institu-tions, khanqahs and properties of اوقاف awqaf (endowments) since they represent the contribution of millions of Muslims. If an unfortunate misappropriator was to go about seeking to be forgiven for his evil act, how could he possibly go to each one of those millions. The same rule holds good for public or government treasury بیت المال (Bayt al-Mal) because all citizens of a country have a right in it. One who steals from it steals from everyone. But, the problem is that these very holdings are such that a single owner does not sit over them. The caretakers become negligent. Avenues of pilferage abound. It is in such moneys and properties that a lot of thefts and misappropriations have become rampant all over the world with most people heedless to the evil end that awaits them. They do not realize that this is a terrible burden to haul onto the plains of Resurrection, not to speak of the punishment of Hell that is bound to come as a result of this crime. Then, last but not the least, comes the sad deprivation from the promised intercession of the Messenger of Allah. Let us all seek refuge from such a fate!
Tidak pantas bagi seorang nabi berkhianat dengan cara mengambil ganimah (harta rampasan perang) selain apa yang Allah tetapkan baginya. Oleh sebab itu, siapa saja di antara kalian yang berkhianat dengan cara mengambil sesuatu dari ganimah (secara ilegal), ia akan dihukum dan dipermalukan di muka umum kelak pada hari Kiamat. Ia akan datang dengan memikul apa yang diambilnya dari harta ganimah di depan mata semua makhluk. Kemudian setiap orang akan diberi balasan yang setimpal dengan apa yang telah diperbuatnya secara penuh, tanpa dikurangi sedikit pun. Mereka tidak akan dizalimi dengan cara ditambah keburukannya atau dikurangi kebaikannya.
Non è ammesso a nessun profeta di tradire appropriandosi di qualcosa che fa parte dei bottini, all'infuori di ciò che Allāh gli ha riservato. E chi di voi tradisce, appropriandosi di qualcosa che fa parte del bottino, sarà punito ed umiliato, nel Giorno del Giudizio, e si presenterà davanti al creato portando sulle proprie spalle il peso di ciò di cui si è appropriato; poi ogni anima riceverà ciò che merita, senza nulla aggiungere né togliere, e non subiranno torto con l'aumento dei loro peccati o con la diminuzione delle loro buone azioni.
Es inadmisible que un profeta traicione a sus compañeros tomando del botín una parte superior a la que Al-lah le ha asignado, y aquel de ustedes que cometa traición apropiándose de parte del botín será castigado con la exposición pública el Día de la Resurrección. Se presentará, a la vista de todos, llevando todo lo que se ha apropiado. Luego, cada alma recibirá la retribución completa por lo que ha realizado, sin que nada falte. No se los perjudicará agregándoles malas obras que no hayan realizado ni quitándoles el reconocimiento por las buenas obras que sí hayan llevado a cabo.
Hiçbir peygamberin Allah'ın kendisi için özel kıldığı hariç ganimetten bir şeyi alarak hıyanet etmesi düşünülemez. Sizden kim ganimetten alarak hainlik ederse, kıyamet gününde ayıbı ortaya çıkarılarak cezandırılır. Aldıklarını taşır bir şekilde insanların önüne gelir. Sonra her nefse kazandığının karşılığı eksiksiz tam bir şekilde verilir. Onlara günahlarının arttırılması ya da iyiliklerinin azaltılması ile zulmedilmez.
No of the prophets of Allah would be dishonest and take anything from the gains of war which Allah had not assigned for him. Whoever dishonestly takes something from the gains of war will be repaid by being disgraced on the Day of Judgement: carrying whatever he took in front of creation. Then every soul will be given the total reward of what they earned. No one will be wronged by any addition to their disobedience or by any subtraction from their good actions.
Không một vị Nabi nào dám tự ý chiếm đoạt chiến lợi phẩm nếu không được Allah cho phép, và ai dám chiếm đoạt chiến lợi phẩm thì sẽ bị công khai tội lỗi đó trong Ngày Tận Thế, y sẽ phải vác nó trước mặt toàn thể loài người. Rồi Allah sẽ ban thưởng đầy đủ không thiếu xót bất cứ gì đã từng làm, không chịu thêm dù làm tội và không bị mất đi dù là một ân phước.
Non sono simili, presso Allāh, colui che cerca il compiacimento di Allāh tramite la fede e le buone azioni, e colui che rinnega Allāh e compie misfatti e incorre nella grande ira di Allāh, e la cui dimora è l'Inferno: Che infausto destino e dimora!
Allah'ın rızasına nail olunacak iman ve salih amele tabi olan kimse ile Allah'ı inkâr eden ve günah işleyen kimse bir olur mu? Ardından bu kimse Allah'ın şiddetli gazabıyla karşılaşır. Onun kalacağı yer cehennemdir. O, ne kötü varış yeri ve dönülecek yerdir!
Đối với Allah không hề ngang hàng nhau với hai hạng người, một bên là luôn làm hài lòng Allah, một lòng tin tưởng nơi Ngài và ngoan đạo với một bên phủ nhận Ngài và luôn nghịch lại Ngài, rồi họ sẽ hứng chịu cơn thịnh nộ của Allah và tống cổ họ vào Hỏa Ngục một nơi ở tồi tệ.
No son iguales a los ojos de Al-lah aquel que es fiel a la fe y a la realización de buenas obras, buscando de ese modo complacer a Al-lah, y aquel que no cree y comete malas acciones, lo que le valdrá la cólera de Al-lah y la condena eterna. No hay peor morada que el Infierno.
Before Allah, someone who has faith and does good actions that please Allah is not the same as someone who disbelieves and does wrong, earning Allah’s anger and Hell as their resting place. What an awful resting place and destination Hell is!
Tidaklah sama di sisi Allah status orang yang melakukan perbuatan yang mengundang rida Allah, yaitu iman serta amal saleh dan orang yang kafir kepada Allah serta berbuat buruk karena orang kafir akan mendapatkan murka Allah yang dahsyat dan tempat tinggalnya adalah neraka Jahanam. Neraka Jahanam itu adalah tempat kembali dan tempat tinggal yang paling buruk.
162- Hiç Allah’ın rızasına uyan kimse Allah’ın gazabına uğrayan ve barınağı cehennem olan kimse gibi olur mu? O ne kötü bir dönüş yeridir!
163- Onlar Allah katında derece derecedirler. Allah yaptıklarını çok iyi görendir.
162-163. Şanı Yüce Allah, rızasını kazanmak, O’nu razı edecek işleri yapmak maksadına sahip olanın, öyle olmayan aksine masiyetlere dalmış ve Rabbini gazaplandıran kimse gibi olamayacağını haber vermektedir. Bu iki tür şahıs ne Allah’ın hükmünde ve hikmetinde ne de Allah’ın kullarının fıtratında eşit olamazlar:“Mü’min kimse fasık kimse gibi midir? Bunlar eşit değildirler.”(es-Secde, 32/18)
İşte bundan dolayı daha sonra: “Onlar Allah katında derece derecededirler”buyurmaktadır. Yani bütün bunlar amelleri farklı farklı olduğu gibi, derece ve mevkilerinde de farklı farklıdırlar. Allah’ın rızasına tabi olanlar üstün dereceleri, yüksek köşk ve meskenleri elde etmek için çalışırlar. Yüce Allah da amellerine göre lütuf ve cömertliğinden onlara ihsanda bulunur. Allah’ı gazaplandıracak işler yapanlar ise aşağıların aşağısına kadar -herkes ameline uygun olarak- cehennemin alt tabakalarına inmek için gayret gösterirler.“Allah yaptıklarını çok iyi görendir.” Amellerinden hiçbir şey O’na saklı kalmaz. Aksine onların bütün yaptıklarını görür. Levh-i Mahfuz’da onları tespit etmiştir, güvenilir şerefli meleklerini de amellerinin yazılması ve tespit edilmesi için görevlendirmiştir.
Kod Allaha nije isti onaj ko čini ono čime će postići Allahovo zadovoljstvo, tj. vjeruje i čini dobra djela, i onaj ko je nevjernik u Allaha i čini loša djela. Nevjernik zasluži žestoku Allahovu srdžbu i njegovo će boravište biti džehennem, a grozno li je to boravište.
Hindi nagkakapantay sa ganang kay Allāh ang sinumang sumunod sa anumang ikapagtatamo ng kaluguran ni Allāh gaya ng pananampalataya at gawang maayos at ang sinumang tumangging sumampalataya kay Allāh at gumawa ng mga masagwang gawa kaya nanumbalik nang may matinding galit mula kay Allāh. Ang titigilan niya ay Impiyerno. Masagwa ito bilang panunumbalikan at titigilan!
"Apakah orang yang mengikuti keridhaan Allah sama dengan orang yang kembali membawa kemurkaan (yang besar) dari Allah dan tempatnya adalah Jahanam? Dan itulah seburuk-buruk tem-pat kembali. (Kedudukan) mereka itu bertingkat-tingkat di sisi Allah, dan Allah Maha Melihat apa yang mereka kerjakan." (Ali Imran: 162-163).
(162-163) Allah تعالى memberitahukan bahwasanya tidaklah sama orang yang tujuannya adalah keridhaan Rabbnya dan ber-buat dengan amalan yang membuat Rabbnya ridha, dengan orang yang tidak seperti itu dari kalangan orang-orang yang senang berbuat kemaksiatan dan hal-hal yang membuat Tuhannya murka. Kedua orang seperti itu tidaklah sama hukumnya di hadapan Allah dan hikmahNya serta pada fitrah hamba-hamba Allah.
﴾ أَفَمَن كَانَ مُؤۡمِنٗا كَمَن كَانَ فَاسِقٗاۚ لَّا يَسۡتَوُۥنَ 18 ﴿
"Apakah orang-orang beriman itu sama dengan orang-orang yang fasik? Mereka tidak sama." (As-Sajdah: 18).
Karena itu Allah berfirman di sini, ﴾ هُمۡ دَرَجَٰتٌ عِندَ ٱللَّهِۗ ﴿ "(Kedu-dukan) mereka itu bertingkat-tingkat di sisi Allah," maksudnya, setiap mereka itu berbeda-beda dalam derajat dan kedudukan mereka, sesuai dengan tingkatan mereka dalam amal perbuatan mereka.
Orang-orang yang mencari keridhaan Allah berusaha mem-peroleh derajat yang tinggi, kedudukan, dan istana-istana, maka Allah memberikan kepada mereka karuniaNya dan kemuliaanNya menurut kadar perbuatan mereka. Sedangkan orang-orang yang mengikuti hal-hal yang membuat Allah murka berusaha untuk turun ke kerak paling bawah dari neraka, maka setiap orang men-dapatkan balasan menurut amal yang diperbuatnya. Dan Allah Maha Melihat amal perbuatan mereka, tidak ada sesuatu pun yang tersembunyi di hadapanNya, bahkan Allah telah mengetahuinya dan telah menetapkannya di Lauhul Mahfuzh, dan Dia menugas-kan kepada para malaikatNya yang terpercaya lagi mulia untuk menulisnya, menyimpannya, serta memeliharanya.
Ne sont pas semblables auprès d’Allah celui qui est fidèle à la foi et à l’accomplissement de bonnes œuvres, cherchant par là l’agrément d’Allah, et celui qui mécroit et commet de mauvaises actions, ce qui lui vaudra le courroux d’Allah et un séjour éternel en Enfer. Or il n’est pire lieu de séjour que l’Enfer.
The Prophet forgave the forty Muslims who had disobeyed his orders on the occasion of the battle of Uhud. However, people doubted that the Prophet had really forgiven them. They thought that he had done so only outwardly, for show, and that later he would show his anger. These verses tell us that the Prophet’s inner feelings did not differ from his outward behaviour. His actions never belied his words. This also indicates what a Muslim leader should be like. His heart should be free of malice, jealousy, hatred, etc., even at a time when such a grave mistake is being made by his people as was made by the Prophet’s companions on the occasion of the battle of Uhud. He should not even keep any malice hidden in his heart. He should live with his people, after his act of forgiveness, as if nothing had ever been amiss. Moreover, when Muslims trustingly handed over all their affairs to him, he should not exploit their lives and their wealth to serve his own personal ends. This would be crossing the limits, showing no fear of God’s wrath. How could one, dedicated to leading people along the path of God’s will, ever think of meeting God, if he himself had gone against His will?
Auprès d’Allah, leurs statuts sont différents dans le bas monde et dans l’au-delà.
Allah voit ce qu’ils font. Rien ne Lui en échappe et Il les rétribuera en conséquence.
Sono differenti nei loro ranghi in questa vita e nell'Aldilà, presso Allāh, ed Allāh è Vigile sulle loro azioni: Nulla di ciò Gli è nascosto e ricompenserà ognuno per ciò che ha compiuto.
Allah'ın katında dünya ve ahirette insanların makamları farklı farklıdır. Allah onların yaptıklarını görmektedir. Hiçbir şey O'na gizli kalmaz. Herkese yaptığı amelin karşılığını verecektir.
Đối với Allah địa vị họ không hề ngang nhau dù ở trần gian hay ở Đời Sau, Allah nhìn thấy rõ hành động của họ, không gì giấu được Ngài và Ngài sẽ ban thưởng phù hợp cho họ.
Ante Al-lah, sus condiciones son diferentes en este mundo y en el Más Allá. Al-lah ve lo que hacen. Nada se Le escapa y los retribuirá en consecuencia.
They are different in the ranks and levels in the Afterlife: those who follow Allah’s pleasure find their places in Paradise, according to how high their rank in it is; and those who follow what displeases Allah find their places in Hell, according to how low their rank in it is. Allah sees what they do. Nothing is hidden from Him, and everyone will be rewarded according to what they do.
Derajat mereka di sisi Allah di dunia dan akhirat berbeda-beda. Allah Maha Mengetahui apa yang mereka perbuat, tidak ada sesuatupun yang luput dari pengetahuan-Nya, dan Dia akan memberikan balasan kepada setiap orang menurut amal perbuatannya masing-masing.
Sila ay mga nagkakaibahan sa mga kalagayan nila sa Mundo at Kabilang-buhay sa ganang kay Allāh. Si Allāh ay Nakakikita sa anumang ginagawa nila: walang nakakukubli sa Kanya na anuman. Gaganti Siya sa bawat isa dahil sa gawa nito.
Ljudi su na različitim stepenima, i na dunjaluku i na ahiretu. Allah vidi ono što rade i svakog će obračunati za ono što je radio.
Uzvišeni Allah je vjernike milošću Svojom obasuo i veliko im dobro učinio kada im je poslao poslanika od njihove vrste, koji im uči Kur'an i čisti ih od mnogoboštva i loših osobina. On ih podučava Kur'anu i sunnetu, a prije poslanstva ovog poslanika bili su u jasnoj zabludi.
Quả thật, Allah đã ân sủng nhóm người Mu'min và cư xử tốt với họ khi Ngài đã chọn cho họ một Thiên Sứ xuất thân từ họ, Người xướng đọc cho họ nghe Qur'an, tẩy sạch họ khỏi mọi thờ phượng đa thần và bản tính xấu xa, Người dạy họ Qur'an và Sunnah trong khi trước đây họ là nhóm người rơi vào lầm lạc không biết đâu là Chân Lý, là ánh sáng.
Talaga ngang nagbiyaya si Allāh sa mga mananampalataya at nagmagandang-loob Siya sa kanila nang nagpadala Siya sa kanila ng isang Sugo kabilang sa uri nila, na bumibigkas sa kanila ng Qur'ān, nagdadalisay sa kanila sa Shirk at mga kaasalang buktot, at nagtuturo sa kanila ng Qur'ān at Sunnah, samantalang sila dati bago pa ng pagpapadala sa Sugong ito ay nasa isang pagkaligaw na maliwanag na palayo sa patnubay at paggagabay.
Allāh concesse Misericordia e Benevolenza ai credenti quando inviò loro un Messaggero, scelto tra la loro stirpe, che recitava loro il Corano e li liberava dal politeismo e dal comportamento indecoroso, ed insegnava loro il Corano e la Sunnah, mentre prima della venuta di tale Messaggero erano in evidente perdizione, lontani dalla Retta Via e dal trionfo.
Sungguh Allah telah melimpahkan karunia dan kebaikanNya kepada orang-orang mukmin tatkala Dia mengirimkan kepada mereka seorang Rasul dari bangsa mereka sendiri untuk membacakan Al-Qur`ān kepada mereka, dan membersihkan diri mereka dari noda kemusyrikan dan dari akhlak yang tercela, serta mengajarkan Al-Qur`ān dan As-Sunnah kepada mereka. Sementara dahulu sebelum diutusnya Rasul tersebut mereka berada di dalam kesesatan yang nyata, jauh dari petunjuk dan jalan yang benar.
The example set by the Prophet throughout his life must be followed by all reformers till Doomsday. For the task of reformation to be successful, it is essential that the targeted people should feel as if the reformer is one of themselves in every respect. His language, his style of speaking, his style of living— all should be familiar to them. No such feelings should be created between him and his addressee that may lead, in one way or another, to the latter becoming distanced from him, or to the addressee and the reformer becoming rivals. The first task to be performed among the people is to foster in them the ability to read the signs of God spread everywhere within and without their own selves. God’s signs should become part of their very mental make-up. The second task is to purify people. This end is achieved by the reformer speaking to them in person and giving them the opportunity to spend time in his company. The message can, of course, be put across through general discourses and writing, but this would only be in principle; whereas by resorting to individual communication the message can be conveyed in a more precise and detailed way. Then there is the question of the personality of the dayee, which should always lend weight to the message. Individual meetings thus serve the purpose of the purification of the addressees, or madu‘. The third task is to introduce to the madu‘ the shariah—the book of guidance on how life should be led in this world. The fourth task is to impart wisdom, that is, to unveil the secrets of religion and to highlight the truths hidden between the lines.
The Prophet of Islam: a great blessing for the Humanity
Verse 164 speaks of the great favour Allah has shown to the Muslims by sending the Holy Prophet ﷺ towards them. The basic functions assigned to him are also mentioned in the same verse. These are the same functions which were attributed to him in the prayer of Sayyidna Ibrahim (علیہ السلام) as referred to by the Holy Qur'an in Surah al-Baqarah. The details of these functions have already been discussed in the first volume of this book under the said verse (2:129).
What is new in the present verse is the statement: 'And Allah has surely conferred favour on the believers'. Two points about this statement are worth mentioning here:
(1) The words on the believers' in this verse apparently mean that the advent of the Holy Prophet ﷺ was a favour conferred on the Muslims only while at another place the Holy Prophet ﷺ has been held as رَحْمَةً لِّلْعَالَمِينَ :'the Mercy for all the worlds' which includes both Muslims and non-Muslims. In order to resolve this apparent contradiction one must understand that the particularization of this quality with 'believers' in the present verse is very much like saying that the Holy Qur'an is 'guidance for the God-fearing هُدًى لِّلْمُتَّقِينَ while the fact that the Holy Qur'an is a guidance for the whole humanity is clearly proved by other verses of the Qur'an. However, there are places where this universal status of the Qur'an has been particularized to the God-fearing. There is a common reason operating at both places, that is, the beneficial coming of the Holy Prophet ﷺ is a great blessing and a great favour for the Muslim and the non-Muslim alike, just as the Qur'an is a Book of Guidance for the entire humanity. But the true Muslims and the God-fearing are the only ones who derived the fullest benefit out of these. At some places, therefore, the blessing and the guidance were particularized with them.
(2) In order to explain the primary statement in the verse which declares that the Holy Prophet ﷺ is the greatest possible blessing and favour for the believers or for the whole humanity, it can be said that the statement hardly needed any explanation. only if modern man was not all that blind to the spiritual side of life and, at the same time, was sacrificing every good thing for the sake of naked material gains. Had this not been so, every reasonable person would have found out the reality of this great blessing all by himself without anybody having to tell him about it. But, the problem is that modern man has turned out to be no more than the smartest animal among the animals of the world. Tell him about 'favour' and 'blessing' and he would immediately start seeing what fills his stomach and whets his desires. He has practically stopped thinking about the basic reality of his being which is رُوح ruh, his spirit. That something good should happen to it and that something can go wrong with it are concerns he pays no heed to, not in the least. Therefore, there is the need to explain that man is not simply a being of bones and flesh. That is certainly not his reality. The reality of man is his رُوح ruh, the spirit which is contained within him. So far as this رُوح ruh is there in his body, man is what man is. His claims to humanity stand proved. He may be weak or he may be dying, nobody can dare usurp his property or take his rights away from him. But, once this رُوح ruh leaves his body, he ceases to be man, no matter how strong and well-built he may be with all parts of his body in their ideal form and shape. His ceasing to be what he was means that he now has no personal right in his own property and possessions. Prophets (علیہم السلام) come into the world to nurture the human spirit correctly, to make human beings out of men so that actions which issue forth from their bodies turn out to be beneficial to humanity and that they do not go about the world hurting other human beings like beasts and snakes. Instead of that, they should also think about their end and start working for the everlasting life of the Hereafter. Our blessed Prophet ﷺ who leads the way among the great company of prophets has a unique majesty when it comes to the mission of making men real human beings. This was exactly what he did during his Makkan life. The men he turned out formed a society of human beings which stands way ahead of even the angels. Never had the earth, nor the heavens, seen such men, each one of them, a living miracle of the Messenger of Allah, may the blessings of Allah be upon him. What happens after them? The answer is that he left behind his own footprints, and theirs, as well as teachings and the methods to institute and promote, which can be followed and acted upon. Those who do so sincerely and honestly can still reach the stations that were reached by the noble Companions. These teachings are there for the entire humanity to benefit from. Therefore, his having graced this world and his being born generous is a great favour shown to the universal kingdom of human beings, though true Muslims are the ones who have reaped the fullest benefit from these blessings
Allah a fait un bienfait aux croyants en envoyant parmi eux un Messager issu de leur peuple, qui leur récite le Coran, les purifie du polythéisme et des défauts détestables et leur enseigne le Coran et la Sunna, sachant qu’ils étaient avant l’envoi de ce Messager clairement égarés de la guidée et de la droiture.
Ant olsun ki Allah, müminlere kendilerinden olan bir resul gönderip onlara ihsanda bulunarak nimetlendirmiştir. Onlara Kur'an okumakta ve onları şirkten ve kötü ahlaktan arındırmaktadır. Onlara Kur'an'ı ve sünneti öğretmektedir. Bu peygamber kendilerine gönderilmeden önce hidayetten ve doğru yoldan uzak apaçık bir sapıklık içinde idiler.
Allah blessed the believers and favoured them when He sent them a messenger from among them, who: recited the Qur’ān to them, purified them from worshipping others next to Allah and from shameful character traits, and taught them the Qur’ān and the ways of the Prophet (peace be upon him). Before this Messenger was sent, they were clearly astray from the right path and guidance.
"Sungguh Allah telah memberi karunia kepada orang-orang yang beriman ketika Allah mengutus kepada mereka seorang rasul dari golongan mereka sendiri, yang membacakan kepada mereka ayat-ayat Allah, membersihkan (jiwa) mereka, dan mengajarkan kepada mereka al-Kitab dan al-Hikmah. Dan sesungguhnya sebe-lum (kedatangan Nabi) itu, mereka adalah benar-benar dalam kesesatan yang nyata." (Ali Imran: 164).
(164) Karunia ini yang telah Allah berikan kepada hamba-hambaNya, merupakan karunia yang paling besar bahkan karunia yang paling mendasar, yaitu anugerah dengan adanya Rasul yang mulia tersebut kepada mereka, yang dengannya Allah menyela-matkan mereka dari kesesatan, dan memelihara mereka dengannya dari kehancuran, maka Allah berfirman, ﴾ لَقَدۡ مَنَّ ٱللَّهُ عَلَى ٱلۡمُؤۡمِنِينَ إِذۡ بَعَثَ فِيهِمۡ رَسُولٗا مِّنۡ أَنفُسِهِمۡ ﴿ "Sungguh Allah telah memberi karunia kepada orang-orang yang beriman ketika Allah mengutus pada mereka seorang rasul dari golongan mereka sendiri," yang mereka ketahui garis keturunannya, keadaannya dan bahasanya dari kaum mereka dan suku mereka sebagai seorang pemberi nasihat bagi mereka, bersikap kasih sayang terhadap mereka, yang membacakan kepada mereka ayat-ayat Allah, dan mengajarkan kepada mereka lafazh dan maknanya, ﴾ وَيُزَكِّيهِمۡ ﴿ "dan membersihkan (jiwa) mereka" dari syirik dan maksiat, hal-hal yang hina serta seluruh akhlak-akhlak yang buruk,﴾ وَيُعَلِّمُهُمُ ٱلۡكِتَٰبَ ﴿ "dan mengajarkan kepada mereka al-Kitab," baik jenis al-Kitab (secara umum) yang maksudnya adalah al-Qur`an, sehingga Firman Allah, ﴾ يَتۡلُواْ عَلَيۡهِمۡ ءَايَٰتِهِۦ ﴿ "Yang membacakan kepada mereka ayat-ayat Allah," maksudnya adalah, ciptaan-ciptaan Allah (al-Ayat al-Kauniyah), atau yang dimaksudkan dengan al-Kitab di sini adalah penulisan, sehingga maknanya adalah bahwa Allah telah mem-berikan karuniaNya atas mereka dengan mengajarkan al-Kitab dan penulisan, di mana dengan tulisan itu ilmu dapat dipahami dan terjaga. ﴾ وَٱلۡحِكۡمَةَ ﴿ "Dan al-Hikmah," yaitu, as-Sunnah yang merupakan pendamping al-Qur`an. Atau (juga bermakna) meletakkan sesuatu pada tempatnya dan mengetahui rahasia-rahasia syariat. Maka Allah menyatukan bagi mereka antara pengajaran hukum-hukum dan segala hal yang dengannya hukum-hukum tersebut direalisasi-kan dan segala hal yang menjadi perangkat didapatkannya faidah dan buahnya. Hingga mereka melampaui seluruh makhluk yang ada dengan perkara-perkara yang agung itu.
Dan mereka menjadi para ulama Rabbani, ﴾ وَإِن كَانُواْ مِن قَبۡلُ ﴿ "se-kalipun sebelum (kedatangan Nabi) itu", maksudnya, sebelum diutus-nya Rasul tersebut, ﴾ لَفِي ضَلَٰلٖ مُّبِينٖ ﴿ "mereka adalah benar-benar dalam kesesatan yang nyata." Mereka tidak mengetahui jalan yang meng-hantarkan mereka kepada Rabb mereka, tidak juga tentang perkara yang membersihkan jiwa mereka dan menyucikannya. Akan tetapi apa yang dihiasi oleh kebodohan mereka, niscaya mereka melaku-kannya walaupun perbuatan itu bertentangan dengan akal sehat seluruh alam.
Al-lah ha favorecido a los creyentes enviándoles un Mensajero de su mismo pueblo que les recita el Corán, los purifica del politeísmo y les enseña el Corán y la Sunna, mientras que antes de este Mensajero estaban claramente alejados de la guía y la rectitud.
164- Andolsun ki Allah, müminlere büyük bir lütufta bulunmuştur. Çünkü içlerinden onlara âyetlerini okuyan, onları arındıran, onlara Kitap ve hikmeti öğreten bir Peygamber göndermiştir. Halbuki daha önce onlar gerçekten apaçık bir sapkınlık içinde idiler.
164. Yüce Allah’ın kullarına hatırlattığı bu lütuf, nimetlerin en büyüğü, hatta bütün nimetlerin esasıdır. Zira Allah, bu peygamber aracılığı ile onları dalaletten kurtarmış ve helâk olmaktan korumuştur.“Çünkü içlerinden…”Onlar bu yüce Peygamberin nesebini, durumunu ve dilini biliyorlardı. Bu Peygamber hem onların kavim ve kabilesindendir, hem onların iyiliğini ister, hem de onlara karşı pek şefkatlidir.“âyetlerini okuyan” âyetlerin hem lafız hem de anlamlarını öğreten, “onları” şirkten, masiyetlerden, aşağılık davranış ve tutumlardan ve diğer kötü huylardan ”arındıran, onlara Kitap ve hikmeti öğreten”; Kitap’tan kasıt, Kur’ân-ı Kerîm olabilir. O takdirde “âyetlerini okuyan” kuyruğundan kasıt, “kevnî âyetler” olur. Ya da burada “kitap”tan kasıt, yazı yazmak da olabilir. O takdirde Yüce Allah, onlara hem Kitabı hem de ilimlerin kendisiyle elde edilip korunabildiği yazıyı öğretmiş olmak lütfunu hatırlatıyor, demektir. “Hikmet”ise Kur’ân’ın ayrılmaz parçası sünnettir ya da her şeyi yerli yerine koymak ve Şerîatın sırlarını bilmek demektir. Böylelikle Yüce Allah onlara hem ahkâmını, hem ahkâmın kendi aracılığı ile uygulanabildiği şeyleri, hem de onların fayda ve sonuçlarının ne ile elde edilebileceğini bir arada öğretme lütfunda bulunmuş olmaktadır. Böylece onlar, bu büyük ihsanlarla bütün insanlardan daha yücelere çıkma ve Rabbânî âlimlerden olma imkânına mazhar olmuşlardır.“Halbuki daha önce” bu yüce Peygamber gönderilmeden önce “onlar gerçekten apaçık bir sapkınlık içinde idiler.” Kendilerini Rablerine ulaştıracak yolu da nefisleri neyin arındırdığını da bilmiyorlardı. Aksine onlar, câhilliklerinin kendilerine süslü gösterdiği şeyleri -bütün insanlık o şeyleri akla aykırı görse dahi- tereddütsüz işliyorlardı.
Ô croyants, quand vous avez subi une cinglante défaite et de lourdes pertes à `Uħud, alors que vous avez infligé le double de ces pertes à vos ennemis lors de la Bataille de Badr, vous avez dit:
Comment cela a-t-il pu nous arriver alors que nous sommes croyants et que le Prophète est parmi nous ?
Ô Prophète, dis-leur: Ce qui vous a atteint provient de votre querelle et de votre désobéissance au Messager. Allah a pouvoir sur tout. Il secourt donc qui Il veut et abandonne qui Il veut à son sort.
The Wisdom behind the hardships of the Muslims at Uhud
The subject of verse 165, أَوَلَمَّا أَصَابَتْكُم translated as, And how is it that, when you suffered a hardship the twice of which you had inflicted upon them...° has appeared in several previous verses. Here, it comes for the sake of emphasis and further clarification because Muslims were very much disturbed as a result of this incident, so much so that some of them could not resist wondering why should they be suffering in that manner (أَنَّىٰ هَـٰذَا) while they were in the company of the Holy Prophet ﷺ ، doing Jihad.
In this verse, Muslims are being reminded that the hardship they were facing that day was only half of what they had already inflicted earlier at the battle of Badr, for seventy Muslims were martyred at اُحُد Uhud while seventy disbelievers were killed at بدر Badr and seventy others from them were taken prisoners by Muslims. The purpose behind this reminder is that Muslims should think positively in their present state of depression in view of the fact that they had already won a battle, inflicting a loss on the enemy twice as much as they had themselves suffered at their hands. Now, a winner-like this need not surrender to sorrow and grief in the event defeat comes once, or less.
Secondly, and primarily too, the purpose of saying, قُلْ هُوَ مِنْ عِندِ أَنفُسِكُمْ 'This is from your ownselves' at the end of this verse, is to tell Muslims that the hardship they have faced is not because the enemy is stronger or his forces overwhelming, but all that has been caused by some of their own shortcomings, that is, they fell short in obeying the command of the Holy Prophet ﷺ .
O believers, when disaster struck you at Uḥud, and many of you were killed, and you had beforehand afflicted on your enemies a disaster twice as great in terms of those killed and captured on the day of Badr; why then did you ask where this calamity came from? You claimed that since you are believers and the Prophet of Allah is with you, it should not have occurred. Tell them, O Prophet, that what happened to them came from their own actions and disobedience. Allah is powerful over all things, giving victory to whomever He wills, and leaving whomever He wills
Nang may sumalanta sa inyo, O mga mananampalataya, na isang kasawian nang natalo kayo sa Uḥud at napatay kabilang sa inyo ang mga napatay gayong nakasalanta na kayo sa mga kalaban ninyo ng dalawang ulit nito na mga patay at mga bihag sa Araw ng Badr ay nagsabi pa kayo: "Mula saan sumalanta sa amin ito samantalang kami ay mga mananampalataya at ang Propeta ni Allāh ay nasa amin?" Sabihin mo, O Propeta: "Ang sumalanta sa inyo mula roon ay dumating sa inyo dahilan sa inyo nang nag-alitan kayo at sumuway kayo sa Sugo." Tunay na si Allāh sa bawat bagay ay May-kakayahan kaya nag-aadya Siya sa sinumang niloloob Niya at nagtatatwa Siya sa sinumang niloloob Niya.
Apabila kalian -wahai orang-orang mukmin- ditimpa musibah, ketika kalian mengalami kekalahan dalam perang Uhud dan sebagian dari kalian tebunuh dalam perang itu, sesungguhnya kalian telah mendapatkan dua kali lipat dari musuh kalian, dalam hal jumlah korban tewas dan tawanan perang dalam perang Badar. Lalu kalian berkata, “Dari mana datangnya musibah (kekalahan) ini, sedangkan kita adalah orang-orang beriman, dan Nabiyullah berada di tengah-tengah kita?” Katakanlah -wahai Nabi-, “Musibah (kekalahan) itu datang dari diri kamu sendiri. Yaitu tatkala kalian berselisih paham dan tidak patuh pada perintah Rasulullah. Sesungguhnya Allah Mahakuasa atas segala sesuatu. Dia dapat menolong siapa saja yang Dia kehendaki, dan dapat menelantarkan siapa saja yang Dia kehendaki.
O vjernici, zar kada vas je zadesila nedaća, kad se bili poraženi na Uhudu, i kada su vam poginuli oni koji su poginuli, rekli ste: "Odakle nas je zadesila ova nedaća, a mi smo vjernici i Allahov Vjerovjesnik je sa nama?", premda ste vi mnogobošcima nanijeli dvostruko veću štetu u bici na Bedru? Reci im, o Vjerovjesniče: "To što vas je zadesilo uzrokovano je vašim djelima, kada ste se podijelili i sporili i Poslaniku nepokorni bili. Allah je nad svime moćan, On pomaže koga On hoće, a pomoć uskraćuje kome On hoće."
165- (Düşmanınızın) başına iki katını getirdiğiniz bir musibet gelip size çatınca: “Bu bize nereden geldi?” mi diyorsunuz? De ki: “O, kendinizdendir.” Şüphesiz Allah her şeye güç yetirendir.
166- İki ordunun karşılaştığı gün başınıza gelen musibet Allah’ın izni ile idi ve mü’minleri ayırt etmesi içindi.
167- Bir de münâfıklık yapanları açığa çıkarmak içindi. Onlara:“Gelin, Allah yolunda savaşın yahut savunun” denildiği vakit: “Eğer biz savaş olacağını bilseydik arkanızdan gelirdik” dediler. Onlar o gün imandan çok küfre daha yakındılar. Ağızları ile kalplerinde olmayanı söylüyorlardı. Allah onların gizlediklerini çok iyi bilendir.
168- Kendileri oturup da (öldürülen) kardeşleri için: “Eğer bize itaat etselerdi öldürülmezlerdi” diyenlere de ki: “Eğer (bu iddianızda) doğru iseniz kendinizden ölümü geri çevirin.”
165. Bu buyruk, Uhud günü mü’minler musibete uğrayıp da onlardan yaklaşık yetmiş kişinin öldürülmesi üzerine Allah’ın mü’min kullarına yönelik bir tesellisidir. Allah onlara şöyle buyurmaktadır: Siz müşriklerin “başına iki katını getirdiğiniz bir musibet…”yâni siz Bedir günü onların ileri gelenlerinden yetmiş kişiyi öldürmüş ve yetmiş kişiyi esir almıştınız. O bakımdan bu musibetiniz hafiflesin ve meselenin büyüklüğü gözünüzde küçülsün. Üstelik siz onlarla eşit de değilsiniz. Çünkü sizden öldürülenler cennette, onlardan öldürülenler ise ateştedir.“Bu bize nereden geldi?” Yâni bu başımıza gelen musibet nereden geldi ve biz nasıl yenildik, bozguna uğradık? “De ki: O, kendinizdendir.”Allah size sevdiğiniz şey olan zaferi gösterdikten sonra, ayrılığa düştünüz, emre itaatsizlik ettiniz. O bakımdan kendi kendinizi kınayın; helâke götüren sebeplerden sakınıp uzak durun.“Şüphesiz Allah her şeye güç yetirendir.” O bakımdan sakın Allah hakkında kötü zan beslemeyin. Şüphesiz ki O size yardıma, size zafer vermeye güç yetirendir. Ancak O, sizi imtihan edip musibete uğratmakta eksiksiz hikmet sahibidir. “Eğer Allah dileseydi elbette onlardan intikam alırdı. Fakat kiminizi kiminizle sınamak için (böyle yaptı).”(Muhammed, 47/4)
166-167. Daha sonra Yüce Allah müslümanların ordusu ile müşriklerin ordusunun Uhud’da bir araya gelip karşılaştıkları gün, mü’minlere isabet eden öldürülme ve bozgunun kendisinin izni, kaza ve kaderi ile olduğunu, bunun geri çevrilmesinin mümkün olmadığını ve mutlaka gerçekleşecek bir şey olduğunu haber vermektedir.
İlahî kader gereği olan emir yerine geldi mi artık ona teslim olmaktan başka yapacak bir şey yoktur. O pek büyük hikmetler dolayısı ile ve muazzam faydalar için bu hususu takdir edip tayin buyurmuştur. Böylelikle mü’min ile münâfık da birbirinden ayırt edilmiş olur. Çünkü münâfıklara savaşmaları emredilip de:“Onlara: Gelin Allah yolunda” Allah’ın dinini korumak, onu himaye etmek ve Allah’ın rızasını elde etmek için “savaşın yahut” eğer böyle salih bir niyetiniz yoksa bari namusunuzu ve vatanınızı “savunun, denildiği vakit” bu isteği kabul etmeyerek “Eğer biz savaş olacağını bilseydik arkanızdan gelirdik” sözleri ile mazeret beyan etmişlerdir. Yâni eğer biz sizinle onlar arasında savaş olacağını bilseydik hiç şüphesiz peşinizden gelirdik. Hâlbuki onlar yalan söylemektedirler. Zira hem onlar hem de herkes müşriklerin, daha önce savaşta Müslümanlardan gördükleri zarar dolayısı ile onlara karşı kin ve öfke ile dolu olduklarını biliyorlardı. Yine bu uğurda mallarını feda edip bütün güç ve imkânları ile asker ve teçhizat toplayarak mü’minlere kendi şehirlerinde hücum etmek kastı ile büyük bir ordu eşliğinde ve onlarla savaşma isteği ile yanıp tutuşarak geldiklerini biliyorlardı. Bu durumda gelen kimselerle mü’minler arasında bir savaş olmamasını düşünmek nasıl mümkün olur?
Üstelik müslümanlar Medine’nin dışına çıkmış ve onların karşısına çıkmaya gitmişlerdi. Savaş olmaması imkânsızdı. Ancak münâfıklar bu mazeretin, mü’minler tarafından kabul göreceğini zannetmişlerdi; fakat Yüce Allah:“Onlar o gün imandan çok küfre daha yakındılar” yâni onlar mü’minlerle birlikte savaşa çıkmayı terk ettikleri o hallerinde imandan çok küfre yakındırlar. “Onlar ağızları ile kalplerinde olmayanı söylüyorlardı.” Bu, münâfıkların bir özelliğidir. Onlar söz ve fiilleri ile içlerinde ve kalplerinde sakladıklarının zıddını açığa vururlar. İşte onların:“Eğer biz savaş olacağını bilseydik arkanızdan gelirdik” sözleri de bu kabildendir. Çünkü onlar gerçekten savaş olalacağını biliyorlardı.
Bu âyet-i kerime:“İki kötülüğün daha büyük olanını defetmek için daha hafif olanı yapılır” şeklindeki kaideye ve “İki maslahattan daha yukarıda olanın yapılamaması halinde daha aşağıda olanın yapılabileceği”kaidesine delil gösterilir. Çünkü münâfıklara önce din için savaşmaları, eğer din için savaşmayacak olurlarsa hiç olmazsa çoluk çocuklarını ve vatanlarını savunmak için çarpışmaları söylenmişti.“Allah onların gizlediklerini çok iyi bilendir.” Bu gizlediklerini mü’min kullarına açıklar ve bu gizledikleri dolayısı ile onları cezalandırır.
168. “Kendileri oturup da…” Yâni hem cihaddan geri kalan hem de Allah’ın kaza ve kaderini yalanlayıp ona itiraz eden kimselere iddialarını reddetmek üzere: “de ki: Eğer (bu iddianızda)” yâni “Bize itaat etselerdi öldürülmezlerdi”, sözlerinizde doğru söylüyorsanız “kendinizden ölümü geri çevirin” yani onu önleyin. Ancak buna gücünüz yetmez. Böyle bir şey yapamazsınız.
Bu âyet-i kerimelerde kulda hem küfürden bir haslet hem de imandan bir haslet bulunabileceğine ve kimi zaman bunlardan birisine diğerinden daha yakın olabileceğine delil vardır.
Quando vi afflisse la disgrazia, o voi credenti, nel momento della sconfitta nella battaglia di Uħud, e venne ucciso chi di voi venne ucciso, vi vendicaste con il doppio delle uccisioni e di prigionieri nel giorno di Badr; diceste: "Come può esserci accaduto ciò, quando siamo credenti, ed il Profeta di Allāh è tra noi?" Di', o Profeta: "Ciò che vi è accaduto è a causa della vostra disputa e della disobbedienza al Messaggero: In verità, Allāh è Onnipotente; sostiene chi vuole e sconfigge chi vuole".
Creyentes, cuando sufrieron una dura derrota y cuantiosas pérdidas en Uhud, aun cuando infligieron el doble de estas pérdidas a sus enemigos de la Batalla de Báder, dijeron: ¿Cómo pudo haber sucedido esto, cuando somos creyentes y el Profeta está entre nosotros?
Profeta, diles: Lo que les ha ocurrido se debe a su disputa y su desobediencia al Mensajero. Al-lah tiene poder sobre todo. Él ayuda a quien desea y abandona a su suerte a quien Él quiere.
Hay là các ngươi - hỡi người Mu'min - cho là mình gặp phải tai nạn khủng khi thất bại ở Uhud và các ngươi thiệt hại nhiều về nhân mạng, trong khi ở Badr trước đây các ngươi đã giết được và bắt được số tù binh gấp đôi số lượng mà các ngươi mất mát, lúc đó các ngươi kiêu hãnh tuyên bố: "Làm sao chúng ta gặp nạn cho được khi chúng ta là người Mu'min và Thiên Sứ của Allah ở cùng chúng ta !" Hãy cho họ biết - hỡi Nabi -: Với những gì các ngươi đã bị là do các ngươi đã bất chấp mà kháng lệnh Thiên Sứ, quả thật Allah có khả năng trên tất cả, Ngài muốn phù hộ ai chiến thắng là tùy Ngài và muốn hạ nhục ai là quyền của Ngài.
"Dan mengapa ketika kamu ditimpa musibah (pada pepe-rangan Uhud), padahal kamu telah menimpakan kekalahan dua kali lipat kepada musuh-musuhmu (pada peperangan Badar), kamu berkata, 'Dari mana datangnya (kekalahan) ini?' Katakanlah, 'Itu dari (kesalahan) dirimu sendiri.' Sesungguhnya Allah Mahakuasa atas segala sesuatu. Dan apa yang menimpamu pada hari berte-munya dua pasukan, maka (kekalahan) itu adalah dengan izin (takdir) Allah, dan agar Allah mengetahui siapa orang-orang yang beriman. Dan supaya Allah mengetahui siapa orang-orang yang munafik. Kepada mereka dikatakan, 'Marilah berperang di jalan Allah atau pertahankanlah (dirimu).' Mereka berkata, 'Sekiranya kami mengetahui akan terjadi peperangan, tentulah kami meng-ikuti kamu.' Mereka pada hari itu lebih dekat kepada kekafiran daripada keimanan. Mereka mengatakan dengan mulut mereka perkataan yang tidak terkandung dalam hati mereka. Dan Allah lebih mengetahui apa yang mereka sembunyikan. Orang-orang yang mengatakan kepada saudara-saudaranya dan mereka tidak turut pergi berperang, 'Sekiranya mereka mengikuti kita, tentulah mereka tidak terbunuh', maka katakanlah (kepada mereka), 'Tolak-lah kematian itu dari dirimu, jika kamu orang-orang yang benar'." (Ali Imran: 165-168).
(165) Ini merupakan hiburan dari Allah تعالى bagi hamba-hambaNya yang beriman ketika mereka menderita kekalahan yang telah mereka rasakan pada perang Uhud, dan telah terbunuh dari mereka kira-kira tujuh puluh orang, lalu Allah berfirman, ﴾ قَدۡ أَصَبۡتُم ﴿ "Kamu telah menimpakan" terhadap kaum musyrikin, ﴾ مِّثۡلَيۡهَا ﴿ "(keka-lahan) dua kali lipat" pada perang Badar. Kalian membunuh sekitar tujuh puluh orang dari pembesar-pembesar mereka dan menawan tujuh puluh lagi dari mereka. Maka hendaklah peristiwa itu men-jadi terasa enteng dan musibah tersebut menjadi ringan atas kalian. Dan bersama itu kalian tidaklah sama dengan mereka, karena orang-orang yang terbunuh dari kalian itu berada di surga, sedang mereka di neraka.
﴾ قُلۡتُمۡ أَنَّىٰ هَٰذَاۖ ﴿ "Kamu berkata, 'Darimana datangnya (kekalahan) ini?'" Maksudnya, darimana datangnya derita yang telah kita rasakan itu dan darimana kita dikalahkan?
﴾ قُلۡ هُوَ مِنۡ عِندِ أَنفُسِكُمۡۗ ﴿ "Katakanlah, 'Itu dari (kesalahan) dirimu sen-diri'," ketika kalian berselisih dan bermaksiat setelah Allah mem-perlihatkan kepada kalian sesuatu yang kalian sukai. Maka kem-balikanlah celaan itu pada diri kalian sendiri dan waspadalah dari sebab-sebab yang menghancurkan.
﴾ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ ﴿ "Sesungguhnya Allah Mahakuasa atas segala sesuatu." Janganlah kalian berburuk sangka kepada Allah, karena Allah Mahakuasa untuk menolong kalian. Akan tetapi Dia memiliki hikmah yang paling sempurna dalam ujian dan musibah kalian tersebut, dan sekiranya Allah menghendaki, niscaya Allah dapat membalas mereka, akan tetapi hal itu agar Allah menguji sebagian kalian dengan sebagian lainnya.
(166-167) Kemudian Allah تعالى mengabarkan bahwasanya yang menimpa mereka saat bertemunya kedua pasukan; pasukan kaum Muslimin dan pasukan kaum musyrikin di Uhud berupa kematian dan kekalahan, adalah dengan izinNya, Qadha` dan QadarNya; tidak ada tempat pelarian baginya, dan itu pasti terjadi. Perkara takdir apabila telah terlaksana, maka tidak ada lagi cara kecuali (hanya) menerimanya dan bahwa Allah menetapkan hal itu atas dasar hikmah yang agung dan faidah yang besar, dan bahwa dengan hal itu akan jelas orang Mukmin dari orang munafik, yaitu orang-orang yang bila diperintah untuk ikut berperang, ﴾ وَقِيلَ لَهُمۡ تَعَالَوۡاْ قَٰتِلُواْ فِي سَبِيلِ ٱللَّهِ ﴿ "dan kepada mereka dikatakan, 'Marilah berperang di jalan Allah'," yaitu, demi membela agama Allah dan melindunginya serta mengharap keridhaan Allah, ﴾ أَوِ ٱدۡفَعُواْۖ ﴿ "atau pertahankanlah (dirimu)," kehormatan dan negeri kalian apabila kalian tidak me-miliki niat yang shalih, maka mereka enggan ikut berperang dan membuat alasan.
﴾ قَالُواْ لَوۡ نَعۡلَمُ قِتَالٗا لَّٱتَّبَعۡنَٰكُمۡۗ ﴿ "Mereka berkata, 'Sekiranya kami menge-tahui akan terjadi peperangan, tentulah kami mengikutimu'," maksud-nya, sekiranya kami mengetahui bahwasanya akan terjadi pepe-rangan antara kalian dan mereka, niscaya kami akan mengikuti kalian berperang. Tetapi sebenarnya mereka pendusta dalam hal itu. Sungguh mereka telah yakin dan paham, dan setiap orang mengetahui bahwa kaum musyrikin telah dipenuhi oleh dengki dan kebencian terhadap kaum Muslimin karena apa yang telah mereka derita disebabkan kaum Muslimin, dan bahwa mereka telah mengerahkan harta benda mereka, dan mereka telah me-ngumpulkan pasukan sekuat tenaga untuk menghancurkan kaum Muslimin di negeri mereka dengan semangat yang menyala-nyala untuk memerangi mereka. Barangsiapa yang kondisinya seperti ini, bagaimana bisa tidak tergambar bahwa tidak akan terjadi perang antara mereka dengan kaum Muslimin?
Khususnya (alasan) bahwa kaum Muslimin telah (terlanjur) keluar dari Madinah (meninggalkan mereka), dan menghadapi mereka (kafir Quraisy). Ini merupakan suatu alasan yang mustahil, akan tetapi orang-orang munafik menyangka bahwa alasan terse-but melegakan kaum Mukminin. Allah berfirman, ﴾ هُمۡ لِلۡكُفۡرِ يَوۡمَئِذٖ ﴿ "Mereka pada hari itu kepada kekafiran" yaitu pada saat mereka tidak berjihad bersama kaum Mukminin, ﴾ أَقۡرَبُ مِنۡهُمۡ لِلۡإِيمَٰنِۚ يَقُولُونَ بِأَفۡوَٰهِهِم مَّا لَيۡسَ فِي قُلُوبِهِمۡۚ ﴿ "lebih dekat kepada kekafiran daripada keimanan. Mereka me-ngatakan dengan mulut mereka perkataan yang tidak terkandung dalam hati mereka."
Ini adalah ciri khas orang-orang munafik, mereka tampakkan pada lisan dan perbuatan mereka apa yang bertentangan dengan yang ada dalam hati dan dada mereka. Di antaranya adalah per-kataan mereka, ﴾ لَوۡ نَعۡلَمُ قِتَالٗا لَّٱتَّبَعۡنَٰكُمۡۗ ﴿ "Sekiranya kami mengetahui akan terjadi peperangan, tentulah kami mengikuti kamu." Sesungguhnya mereka sebenarnya telah mengetahui akan terjadinya peperangan.
Ayat ini menjadi dalil atas sebuah kaidah "melakukan kemu-daratan yang lebih kecil dari dua kemudaratan," untuk menolak kemudaratan yang lebih besar dan melakukan kemaslahatan yang lebih kecil dari dua kemaslahatan karena ketidakmampuan mela-kukan kemaslahatan yang lebih besar, karena kaum munafik itu telah diperintahkan untuk berperang demi agama, dan bila mereka tidak melakukannya maka diperintahkan untuk mempertahankan keluarga dan negeri.
﴾ وَٱللَّهُ أَعۡلَمُ بِمَا يَكۡتُمُونَ ﴿ "Dan Allah lebih mengetahui apa yang mereka sembunyikan," maka Allah tampakkan semua itu bagi hamba-hamba-Nya yang beriman, lalu Allah menghukum mereka atas hal tersebut.
(168) Kemudian Allah تعالى berfirman,﴾ ٱلَّذِينَ قَالُواْ لِإِخۡوَٰنِهِمۡ وَقَعَدُواْ لَوۡ أَطَاعُونَا مَا قُتِلُواْۗ ﴿ "Orang-orang yang mengatakan kepada saudara-saudaranya dan mereka tidak turut pergi berperang, 'Sekiranya mereka mengikuti kita, tentulah mereka tidak terbunuh'." Maksudnya, mereka (orang-orang munafik itu) menyatukan tindakan antara tidak ikut berjihad de-ngan menentang dan mendustakan Qadha` dan Qadar Allah.
Allah berfirman membantah mereka, ﴾ قُلۡ فَٱدۡرَءُواْ ﴿ "Katakanlah, 'Tolaklah'," maksudnya, hindarkanlah, ﴾ عَنۡ أَنفُسِكُمُ ٱلۡمَوۡتَ إِن كُنتُمۡ صَٰدِقِينَ ﴿ "kematian itu dari dirimu, jika kamu orang-orang yang benar." (Buktikan) bahwa mereka bila menaati kalian maka tidaklah mereka akan terbunuh, kalian tidak akan mampu melakukan itu dan tidak akan bisa. Dalam ayat-ayat ini terdapat dalil bahwa seorang hamba ter-kadang memiliki ciri-ciri kekufuran dan keimanan, dan terkadang lebih dekat kepada salah satunya daripada kepada lainnya.
The Reason and Wisdom Behind the Defeat at Uhud
Allah said,
أَوَ لَمَّا أَصَـبَتْكُمْ مُّصِيبَةٌ
(When a single disaster smites you), in reference to when the Muslims suffered seventy fatalities during the battle of Uhud,
قَدْ أَصَبْتُمْ مِّثْلَيْهَا
(although you smote (your enemies) with one twice as great,) during Badr, when the Muslims killed seventy Mushriks and captured seventy others,
قُلْتُمْ أَنَّى هَـذَا
(you say: "From where does this come to us") why did this defeat happen to us
قُلْ هُوَ مِنْ عِندِ أَنْفُسِكُمْ
(Say, "It is from yourselves.") Ibn Abi Hatim recorded that `Umar bin Al-Khattab said, "When Uhud occurred, a year after Badr, Muslims were punished for taking ransom from the disbelievers at Badr in return for releasing the Mushriks whom they captured in that battle. Thus, they suffered the loss of seventy fatalities and the Companions of the Messenger of Allah gave flight and abandoned him. The Messenger suffered a broken tooth, the helmet was smashed on his head and blood flowed onto his face. Allah then revealed,
أَوَ لَمَّا أَصَـبَتْكُمْ مُّصِيبَةٌ قَدْ أَصَبْتُمْ مِّثْلَيْهَا قُلْتُمْ أَنَّى هَـذَا قُلْ هُوَ مِنْ عِندِ أَنْفُسِكُمْ
(When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: "From where does this come to us" Say, "It is from yourselves".), because you took the ransom." Furthermore, Muhammad bin Ishaq, Ibn Jurayj, Ar-Rabi` bin Anas and As-Suddi said that the Ayah,
قُلْ هُوَ مِنْ عِندِ أَنْفُسِكُمْ
(Say, "It is from yourselves.") means, because you, the archers, disobeyed the Messenger's command to not abandon your positions.
إِنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ
(And Allah has power over all things.) and He does what He wills and decides what He wills, and there is none who can resist His decision.
Allah then said,
وَمَآ أَصَـبَكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ فَبِإِذْنِ اللَّهِ
(And what you suffered on the day the two armies met, was by the leave of Allah), for when you ran away from your enemy, who killed many of you and injured many others, all this occurred by Allah's will and decree out of His perfect wisdom,
وَلِيَعْلَمَ الْمُؤْمِنِينَ
(in order that He might test the believers.) who were patient, firm and were not shaken,
وَلِيَعْلَمَ الَّذِينَ نَافَقُواْ وَقِيلَ لَهُمْ تَعَالَوْاْ قَاتِلُواْ فِى سَبِيلِ اللَّهِ أَوِ ادْفَعُواْ قَالُواْ لَوْ نَعْلَمُ قِتَالاً لاَّتَّبَعْنَـكُمْ
(And that He might test the hypocrites, it was said to them: "Come, fight in the way of Allah or defend yourselves." They said: "Had we known that fighting will take place, we would certainly have followed you.") 3:167,
This refers to the Companions of `Abdullah bin Ubayy bin Salul who went back (to Al-Madinah) with him before the battle. Some believers followed them and encouraged them to come back and fight, saying,
أَوِ ادْفَعُواْ
(or defend), so that the number of Muslims increases, as Ibn `Abbas, `Ikrimah, Sa`id bin Jubayr, Ad-Dahhak, Abu Salih, Al-Hasan and As-Suddi stated. Al-Hasan bin Salih said that this part of the Ayah means, help by supplicating for us, while others said it means, man the posts. However, they refused, saying,
لَوْ نَعْلَمُ قِتَالاً لاَّتَّبَعْنَـكُمْ
("Had we known that fighting will take place, we would certainly have followed you.") meaning, according to Mujahid, if we knew that you would fight today, we would join you, but we think you will not fight. Allah said,
هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلإِيمَـنِ
(They were that day, nearer to disbelief than to faith,)
This Ayah indicates that a person passes through various stages, sometimes being closer to Kufr and sometimes closer to faith, as evident by,
هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلإِيمَـنِ
(They were that day, nearer to disbelief than to faith,)
Allah then said,
يَقُولُونَ بِأَفْوَهِهِم مَّا لَيْسَ فِى قُلُوبِهِمْ
(saying with their mouths what was not in their hearts.) for they utter what they do not truly believe in, such as,
لَوْ نَعْلَمُ قِتَالاً لاَّتَّبَعْنَـكُمْ
("Had we known that fighting will take place, we would certainly have followed you.")
They knew that there was an army of idolators that came from a far land raging against the Muslims, to avenge their noble men whom the Muslims killed in Badr. These idolators came in larger numbers than the Muslims, so it was clear that a battle will certainly occur. Allah said;
وَاللَّهُ أَعْلَمُ بِمَا يَكْتُمُونَ
(And Allah has full knowledge of what they conceal.)
الَّذِينَ قَالُواْ لإِخْوَنِهِمْ وَقَعَدُواْ لَوْ أَطَاعُونَا مَا قُتِلُوا
((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.") had they listened to our advice and not gone out, they would not have met their demise. Allah said,
قُلْ فَادْرَءُوا عَنْ أَنفُسِكُمُ الْمَوْتَ إِن كُنتُمْ صَـدِقِينَ
(Say: "Avert death from your own selves, if you speak the truth.") meaning, if staying at home saves one from being killed or from death, then you should not die. However death will come to you even if you were hiding in fortified castles. Therefore, fend death off of yourselves, if you are right.
Mujahid said that Jabir bin `Abdullah said, "This Ayah 3:168 was revealed about `Abdullah bin Ubayy bin Salul (the chief hypocrite)."
-Ey Müminler!- Uhud'da hezimete uğradığınızda sizin başınıza musibet gelmişti. Bedir günü iki kat fazla öldürüp esir alarak düşmanınıza zarar vermiştiniz. Sizden bir kısmı öldürüldüğünde, dediniz ki: "Bizler Müslümanlarız, Rasûlullah aramızda olduğu halde bu musibet bize nereden geldi?" -Ey Peygamber! De ki: "Sizin başınıza isabet edenler, tartıştığınız zaman ve Rasûlullah'ın (emrine) karşı gelmenizden dolayı geldi." Şüphesiz Allah’ın gücü her şeye hakkıyla yeter. Dilediğine yardım eder ve dilediğine de yardım etmez.
Pembunuhan, luka-luka dan kekalahan yang menimpa kalian dalam perang Uhud tatkala pasukan kalian bertemu dengan pasukan orang-orang musyrik, itu terjadi dengan izin dan ketentuan Allah, untuk sebuah hikmah yang sangat penting, sehingga terlihat jelas siapakah orang-orang yang beriman dengan sungguh-sungguh.
Uhud günü sizin ordunuz ile müşriklerin ordusu çarpıştığında ölüm, yaralanma ve hezimete uğrama gibi başınıza gelenler Allah'ın izni ve kaderi iledir. Sadık Müminlerin ortaya çıkması için büyük bir hikmet gereğiyledir.
La défaite et les lourdes pertes enregistrées à `Uħud ont eu lieu, avec la permission d’Allah et par Son Décret, pour une raison fondamentale: distinguer les croyants sincères des autres.
Immediately later, in verse 166, the words fa bi idhnillahi: فَبِإِذْنِ اللَّـه indicate that whatever happened there was with the leave and will of Allah Almighty operating behind which are many wise divine arrangements, some of them having been explained earlier. One such wise arrangement is that Allah will 'see' His true believers, and the hypocrites too, that is, the sincerity of Muslims and the hypocrisy of the hypocrites will become so clear that everybody could see it for himself. Here, the reference to Allah's knowing or seeing means seeing in the perspective of our own sense-experience in the mortal world. Otherwise, as far as Allah is concerned, He knows and sees everything, all the time. So, the wise arrangement became all the more clear when, at the time of the trial, the hypocrites bowed out of the harm's way while true Muslims stood undaunted' in the middle of the battle front.
The death, wounds and defeat you suffered on the day of Uḥud, when your army and the army of the idolaters met, was by the permission and decree of Allah, with far-reaching wisdom behind it: to make it clear who truly had faith.
Zadesilo vas je ubijanje, rane i poraz na Uhudu, kada se vaša vojska sukobila sa vojskom mnogobožaca, i sve to je Allahovm voljom i Njegovim određenjem, zbog veličanstvenih mudrosti, od kojih je odvajanje iskrenih vjernika.
Ed i morti, i feriti e la sconfitta che avete subito nel giorno di Uħud, quando vi scontraste con i politeisti, è avvenuta col permesso di Allāh e per Suo volere, ad uno scopo ben preciso: Affinché fosse rivelato chi sono i veri credenti,
La derrota y las grandes pérdidas registradas en Uhud tuvieron lugar, con el permiso de Al-lah y por Su decreto, por una razón fundamental: la de distinguir a los creyentes sinceros de los otros.
Ang nangyari sa inyo na pagkapatay, pagkasugat, at pagkatalo sa Araw ng Uḥud nang nagkita-kita ang bukluran ninyo at ang bukluran ng mga tagapagtambal, iyon ay ayon sa pahintulot ni Allāh at pagtatakda Niya dahil sa isang malalim na kasanhian upang lumitaw ang mga mananampalatayang tapat.
Tất cả rủi go chết chóc, thương tích, thất bại mà các ngươi đã trải qua ở Uhud khi các ngươi đối mặt với đa thần đều nằm trong ý muốn và tiền định của Allah, điều đó thể hiện tính sáng suốt tuyệt đối để phơi bày ai là người Mu'min chân chính.
También permitió desenmascarar a los hipócritas. Cuando se les dijo: “Combatan por la causa de Al-lah” o “enfrenten al enemigo uniéndose a los musulmanes”, estos últimos dijeron: Si hubiéramos sabido que habría un combate, los habríamos seguido, pero no creímos que habría un combate entre ustedes y ellos. En ese momento, parecían más incrédulos que creyentes y decían con sus bocas algo que no correspondía a lo que contenían sus corazones. Al-lah sabe lo que ocultan sus corazones y los castigará por ello.
Để nhóm giả tạo đức tin lộ bản chất thật khi có lời bảo họ: Các ngươi hãy xuất binh chiến đấu vì chính nghĩa của Allah hoặc góp phần gia tăng thêm lực lượng của phe Muslim, họ bảo: Nếu chúng tôi biết sẽ có cuộc chiến thì chắc chắn chúng tôi đã đi theo các người, nhưng chúng tôi thấy rằng sẽ không có cuộc chiến giữa các người và họ. Đúng thời điểm đó họ lộ diện bản chất phủ nhận đức tin hơn là một người tin tưởng, họ nói bằng chiếc lưỡi của họ những gì không có trong lòng họ, nhưng Allah biết rất rõ mọi thứ được giấu kín trong lòng họ và họ sẽ phải gánh hậu quả đó.
al fine di mettere in evidenza gli ipocriti, coloro che, quando venne detto loro: "Combattete per la causa di Allāh o elargite, in modo che il numero dei musulmani si accresca", dissero: "Se avessimo saputo che vi sarebbe stato un combattimento vi avremmo seguiti, tuttavia non ci sembra che tra voi e loro vi sia un conflitto". Tale comportamento mostra che sono più vicini alla miscredenza che alla fede. Pronunciano con le loro lingue ciò che non è nei loro cuori, e Allāh è Consapevole di ciò che nascondono nei loro petti, e li punirà per questo.
Cela a également permis de démasquer les hypocrites. Lorsqu’on leur dit «Combattez pour la cause d’Allah» ou «Repoussez les ennemis en vous joignant à la masse des musulmans», ces hypocrites disent: Si nous avions su qu’il y aurait un combat, nous vous aurions suivis mais nous ne pensons pas qu’il y aura un combat entre vous et eux.
Dans cette situation, ils paraissent plus mécréants que croyants et ils disent avec leurs langues ce qui ne correspond pas au contenu de leurs cœurs.
Allah sait ce qu’ils dissimulent dans leurs cœurs et Il les punira pour cela.
Hal itu juga supaya terlihat jelas siapakah orang-orang munafik yang ketika dikatakan kepada mereka, “Berperanglah kalian di jalan Allah, atau bertahanlah untuk memperbanyak jumlah kaum muslimin!”, mereka hanya menjawab, “Seandainya kami tahu bahwa kegiatan kalian ini adalah perang sebagaimana perang yang semestinya, tentu kami akan mengikuti kalian. Akan tetapi, kami tidak melihat akan terjadi perang antara kalian dengan mereka.” Kondisi mereka ketika itu lebih menunjukkan kedekatan mereka kepada kekafiran daripada keimanan, karena lisan mereka mengatakan sesuatu yang tidak ada di dalam hati mereka. Allah Maha Mengetahui apa yang mereka sembunyikan di dalam hati mereka dan Dia akan menghukum mereka atas perbuatan tersebut.
Münafıklık yapanların ortaya çıkması içindi. Onlara: "Allah yolunda savaşın ya da çokluğunuzla müslümanları savunmaya geçin!" denildiğinde; "Şayet savaş olacağını bilseydik size tabi olurduk. Ancak sizin ile müşrikler arasında savaş olacağını düşünmüyoruz." dediler. O vakitte onların hali imanlarından çok küfre yakın olduğuna delalet etmekteydi. Kalplerinde olmayanı dilleri ile söylüyorlardı. Allah, kalplerinde gizlediklerini hakkıyla bilmektedir ve bundan dolayı onları cezalandıracaktır.
In the confrontation between truth and untruth, truth is always destined to have the final victory, because truth always has God on its side. However, this world being a world of trial, mischief-mongers too have full freedom of action. That is why at times, by exploiting some weakness of the believers—for instance, mutual dissension—they are able to inflict temporary harm on them. Yet such happenings, though tragic in appearance, have a good side to them as well, for in this way Muslims are put to the test. In the face of unfavourable situations, the insincere fall away, while the true believers persevere because of their total trust in God. In this way, it becomes clear who are the trustworthy and who are not. Furthermore, God’s mercy is all the more focussed upon them, when, after incurring loss due to their inadvertent mistakes, the believers turn to God once again in all patience and humility.
[Hayaang] lumitaw ang mga mapagpaimbabaw, na noong sinabi sa kanila: "Makipaglaban kayo sa landas ni Allāh o magtanggol kayo sa pamamagitan ng pagpaparami ninyo sa masa ng mga Muslim" ay nagsabi sila: "Kung sakaling nalalaman namin na may mangyayaring labanan ay talaga sanang sumunod kami sa inyo subalit kami ay hindi nakakikita na may mangyayari sa pagitan ninyo at ng mga tao na isang labanan." Sila, sa kalagayan nila sa sandaling iyon, ay higit na malapit sa nagpapatunay sa kawalang-pananampalataya nila kaysa sa nagpapatunay sa pananampalataya nila. Nagsasabi sila sa pamamagitan ng mga dila nila ng wala sa mga puso nila. Si Allāh ay higit na maalam sa anumang kinikimkim nila sa mga dibdib nila at magpaparusa sa kanila dahil doon.
I kako bi ukazao na licemjere koji, kada im je rečeno: "Borite se na Allahovom putu ili se branite time što ćete uvećati broj muslimanske vojske", rekli su: "Da znamo da će biti borbe mi bismo vas slijedili, ali smatramo da između vas i njih neće biti borbe." Oni su tada bili bliže onome što ukazuje na njihovo nevjerstvo nego onome što ukazuje na njihovo vjerovanje. Jezicima govore ono što nije u njihovim srcima, a Allah najbolje zna ono što kriju u prsima svojim i kaznit će ih za to.
And He did this in order to demonstrate who the hypocrites were! When they were told to fight in Allah’s path, or to defend their womenfolk and their people, they said, ‘Had we known that you were going to fight properly, then we would have followed you; but you actually throw yourselves to death!’ At that moment, they were closer to showing their disbelief than their faith, saying with their tongues what was not in their hearts. Allah knows best what they hide in their breasts, and will repay them accordingly.
Those who stayed behind from fighting, and said of their relatives who suffered on the day of Uḥud that if they had done as they said and not gone to fight then they would not have been killed, tell them, O Prophet, in reply, to keep death away from themselves when it arrives, if they are telling the truth in their claim that they would not have been killed if they had listened to them; and that the reason they themselves escaped death was because they stayed behind from fighting in Allah’s cause.
To su oni koji su izostali iz borbe i koji su svojim rođacima koji su ranjeni na Uhudu govorili: "Da su nas poslušali i da nisu izašli u bitku, ne bi bili ubijeni." Reci im, o Vjerovjesniče: "Od sebe smrt odagnajte, kada vam dođe, ako istinu govorite kada tvrdite da ne bi poginuli da su vas poslušali, i da je njihov spas u ostavljanju borbe na Allahovom putu."
[Sila] ang mga nagpaiwan sa pakikipaglaban at nagsabi sa mga kaanak nila na nasalanta sa Araw ng Uḥud: "Kung sakaling sila ay tumalima sa amin at hindi sila pumunta sa pakikipaglaban ay hindi sana sila napatay." Sabihin mo, O Propeta bilang tugon sa kanila: "Kaya itulak ninyo palayo sa mga sarili ninyo ang kamatayan kapag bumaba sa inyo, kung kayo ay mga tapat sa pinagsasabi ninyo na sila raw, kung sakaling tumalima sa inyo, ay hindi sana napatay at na ang dahilan ng pagkaligtas ninyo mula sa kamatayan ay ang pananatili palayo sa pakikibaka sa landas ni Allāh."
Sono coloro che si astennero dal combattimento e dissero ai loro parenti, che morirono nel Giorno di Uħud: "Se ci avessero obbedito, non sarebbero partiti a combattere e non sarebbero stati uccisi". Di', o Profeta, in loro risposta: "Respingete dunque la morte quando vi giunge, se siete veritieri nelle vostre insinuazioni, ovvero che non sarebbero morti se vi avessero obbedito, e che la causa della vostra salvezza dalla morte sarebbe l'abbandono della Lotta per la causa di Allāh".
Se trata de aquellos que se quedaron atrás, negándose a combatir, que dijeron a sus familiares heridos en Uhud: Si nos hubieran escuchado y no hubieran partido al combate, no habrían muerto. Profeta, respóndeles: Ustedes pretenden que, si los hubieran escuchado, ellos habrían escapado a la muerte, y que el hecho de que ustedes estén vivos se explica porque se negaron a combatir. Si lo que dicen es cierto, alejen a la muerte de ustedes cuando se presente.
Nhóm không tham chiến nói với nhóm bị nạn trong trận Uhud: Giá như các người nghe lời nói của chúng tôi không tham chiến là đâu bị sát hại thế này. Hãy nói cho họ biết - hỡi Nabi -: Các ngươi hãy bảo vệ bản thân mình khỏi cái chết khi nó đến túm lấy các ngươi nếu các ngươi nói thật, nếu họ nghe lời các ngươi là không bị sát hại và nguyên nhân các ngươi thoát chết là do các ngươi ở nhà không tham chiến vì chính nghĩa của Allah.
Mereka adalah orang-orang yang tidak pergi ke medan perang dan berkata kepada kerabat mereka yang mendapat musibah dalam perang Uhud, “Seandainya mereka patuh kepada kami dan tidak pergi ke medan perang, pasti mereka tidak akan terbunuh.” Katakanlah -wahai Nabi- untuk menjawab ucapan mereka, “Kalau begitu lindungilah diri kalian sendiri dari kematian apabila kematian itu datang menjemput kalian, jika kalian bersungguh-sungguh dengan anggapan kalian bahwa seandainya mereka patuh kepada kalian niscaya mereka tidak terbunuh, dan bahwasanya kalian bisa selamat dari kematian itu disebabkan karena keengganan kalian pergi berjihad di jalan Allah.”
Onlar savaşa katılmayan kimselerdir. Uhud günü öldürülen akrabaları hakkında: "Eğer onlar bize uyup savaşa katılmasalardı öldürülmeyeceklerdi." dediler. -Ey Peygamber!- Onlara cevap olarak de ki: "Allah yolunda cihat etmekten geri durduğunuz için kurtulduğunuz ve eğer onlar size tabi olsalar öldürülmezlerdi iddianızda sadık kimseler iseniz ölüm size geldiğinde başınızdan savın (da görelim)."
Those who participate in the encounter of truth and untruth in such a way as to make real sacrifices for the sake of truth, are scorned by worldly people as having destroyed themselves for no good reason. But this is a foolish assessment. Incurring a seeming loss in God’s path is a positive happening, because those who have sacrificed everything for God are the ones most deserving of God’s rewards. The foolish speak of those who sacrifice their lives in the path of God as if it is only they who die, as if those who are striving towards worldly ends do not taste death. This is entirely meaningless and those who speak of such things are never serious. Their hearts tell them that they have made a great mistake in not making sacrifices for the cause of truth, but by speaking ill of those who have done so, they want to keep up a pretence that they are in the right. But death is decreed for all human beings by God. It will certainly visit everyone at the appointed time. Whichever path one follows, none can escape from the clutches of death. People realize their mistake in their hearts, but they do not want to acknowledge it. In order to justify their course of action, they utter such words as even their own hearts attest to as being false.
Il s’agit des gens qui sont restés en retrait, refusant de combattre, et ont dit à leurs proches blessés à `Uħud: S’ils nous avaient obéi et n’étaient pas partis combattre, ils ne se seraient pas fait tuer.
Ô Prophète, réponds-leur: Vous prétendez que s’ils vous avaient obéi, ils auraient échappé à la mort et que votre survie s’explique par votre refus de combattre. Eloignez donc la mort de vous lorsqu’elle se présentera si vous êtes véridiques.
Ô Prophète, ne crois pas que ceux qui ont été tués pour la cause d’Allah sont morts. Ils sont au contraire vivants, d’une vie particulière, et séjournent auprès d’Allah dans la Demeure où Il les honore. Ils y jouissent de délices que nul ne connaît hormis Allah.
-Ey Peygamber!- Allah yolunda cihat ederken öldürülenleri sakın ölüler sanma. Bilakis onlar ikram yurdunda Rableri katında özel bir hayat yaşamakta olup, yalnızca Allah'ın bildiği çeşitli nimetlerle rızıklandırılıyorlar.
Inci-dentally, there is another cause of comfort here in the martyrdom of Muslims in the battle, for Allah has conferred such rewards on them so that others should envy them. So, very appropriately, in وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّـهِ the special merits of martyrs have been taken up in the verse that follows (169).
The special merits and ranks of those who sacrifice their lives in the way of Allah
In addition to this statement of the Holy Qur'an, the merits of the martyrs have been taken up in great detail in sound ahadith. According to Imam Al-Qurtubi (رح) ، the shuhada' (martyrs) have different ranks and states of being which should be taken into consideration while looking at descriptions in Hadith narrations.
The very first distinction of martyrs mentioned here is that they have not died; rather, they have begun to live eternally. At this point, it is worth noticing that their death and burial in a grave is something physically witnessed and realized by many, yet the Qur'an has, in several verses, clearly instructed that they should not be addressed or taken as dead. What does this mean? If this was supposed to be an interim state of life, after death and before resurrection, referred to as the state of برزخ Barzakh in Islamic terminology, that would not take us very far, for that is something commonly experienced by believers and disbelievers both, when the spirit continues to live after physical death and goes through a question-answer situation following which the true and the righteous among Muslims are welcomed to comfort and the disbelievers and the sinners are consigned to the punishment of the grave. This is proved by the Qur'an and Sunnah. Now, that the interim life of برزخ Barzakh is established as common to all, what is so special about شُھَدا shuhada' (martyrs)?
The answer is given by this very verse where it is said that the شُھَدا shuhada', i.e., those killed in the way of Allah, are blessed with provisions of Paradise from Him, and it is obvious that رزق 'rizq' (provision or sustenance) is needed by and given to the living. From here we know that sustenance starts reaching the شھید shahid (martyr) immediately after the شھید shahid leaves the frame of his life in the mortal world. In this manner, the شھید shahid enters into a special type of life right away from that point of time, something which has a status distinct from that of 'the dead' of our common experience (Qurtubi).
There are no easy answers to questions such as - what is that distinct status and what is the nature of that life? The only answer is that its reality remains unknown to all except to the Creator of the universe; nobody has the power to know what is it - nor is there, for that matter, any need to know. Nevertheless, there are times when the effect of their special life does show up on their bodies buried in this world, that is, the earth they rest in does not eat them up but leaves them good and intact (Qurtubi). There have been many incidents where this phenomena has been physically witnessed.
Do not think, O Prophet, that those who have been killed struggling for the sake of Allah are dead. Rather, they are alive with their Lord in His generosity, provided with blessings that we do not know about.
"Janganlah kamu mengira bahwa orang-orang yang gugur di jalan Allah itu mati; bahkan mereka itu hidup di sisi Rabbnya dengan mendapat rizki. Mereka dalam keadaan gembira disebab-kan 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).
(169) Ayat-ayat yang mulia ini mengandung penjelasan tentang keutamaan para syuhada dan karamah mereka, dan segala kebaikan yang dikaruniakan oleh Allah buat mereka berupa anu-gerah dan kebaikanNya. Termasuk di dalamnya adalah hiburan bagi orang-orang yang masih hidup karena ditinggal mati saudara mereka, belasungkawa bagi mereka dan memberikan semangat bagi mereka untuk berperang di jalan Allah dan mencari mati syahid.
﴾ وَلَا تَحۡسَبَنَّ ٱلَّذِينَ قُتِلُواْ فِي سَبِيلِ ٱللَّهِ ﴿ "Janganlah kamu mengira bahwa orang-orang yang gugur di jalan Allah," maksudnya, dalam memerangi musuh-musuh agama dengan tujuan meninggikan kalimat Allah, ﴾ أَمۡوَٰتَۢاۚ ﴿ "mati." Maksudnya, janganlah sampai terlintas di benak kalian dan dalam perhitungan kalian bahwa mereka itu mati dan lenyap, serta hilang dari mereka kenikmatan hidup dunia dan menikmati bunga-bunganya, (namun) yang (seharusnya) dikhawa-tirkan hilang adalah takut berperang dan tidak mendapatkan mati syahid. ﴾ بَلۡ ﴿ "Bahkan" sesungguhnya mereka telah memperoleh yang lebih besar daripada sesuatu yang diperebutkan oleh orang-orang yang saling bersaing, di mana ﴾ أَحۡيَآءٌ عِندَ رَبِّهِمۡ ﴿ "mereka itu hidup di sisi Rabbnya," dalam surgaNya. Kata "di sisi Rabbnya" menunjuk-kan tingginya derajat mereka dan begitu dekatnya mereka dengan Rabb mereka, ﴾ يُرۡزَقُونَ ﴿ "dengan mendapat rizki" berupa berbagai macam kenikmatan yang tidak diketahui bentuknya kecuali oleh Dzat yang telah memberikan kenikmatan tersebut atas mereka.
(170) Di samping itu, ﴾ فَرِحِينَ بِمَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضۡلِهِۦ ﴿ "mereka dalam keadaan gembira disebabkan karunia Allah yang diberikanNya kepada mereka," maksudnya mereka bahagia dengan hal tersebut, di mana mereka menjadi tenang dan jiwa mereka menjadi senang. Yang demikian itu disebabkan karena banyaknya, baiknya, keagungan-nya, dan kesempurnaan kenikmatan dalam memperolehnya tanpa ada kesusahan. Allah telah menyatukan bagi mereka antara kenik-matan jasmani dengan adanya rizki dan kenikmatan hati dan ruh dengan kesenangan dan kebahagiaan atas apa yang telah Allah berikan kepada mereka dari karuniaNya, sehingga sempurnalah kenikmatan dan kebahagiaan mereka. ﴾ وَيَسۡتَبۡشِرُونَ بِٱلَّذِينَ لَمۡ يَلۡحَقُواْ بِهِم مِّنۡ خَلۡفِهِمۡ ﴿ "Mereka bergirang hati tentang orang-orang yang masih tinggal di bela-kang yang belum menyusul mereka," maksudnya, sebagian mereka memberikan kabar gembira kepada sebagian lainnya tentang akan menyusulnya saudara-saudara mereka yang belum menyusul me-reka dan bahwa mereka akan mendapatkan apa yang telah mereka dapatkan; ﴾ أَلَّا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ ﴿ "bahwa tidak ada kekhawatiran ter-hadap mereka dan tidak (pula) mereka bersedih hati," maksudnya, me-reka memberikan kabar gembira dengan hilangnya hal-hal yang dikhawatirkan dari mereka dan dari saudara-saudara mereka yang melazimkan kesempurnaan kebahagiaan mereka.
(171) ﴾ يَسۡتَبۡشِرُونَ بِنِعۡمَةٖ مِّنَ ٱللَّهِ وَفَضۡلٖ ﴿ "Mereka bergirang hati dengan nikmat dan karunia yang besar dari Allah," maksudnya, sebagian me-reka memberikan ucapan selamat kepada sebagian lainnya dengan ucapan selamat yang paling agung, yaitu nikmat Rabb mereka dan karuniaNya serta kebaikanNya.
﴾ وَأَنَّ ٱللَّهَ لَا يُضِيعُ أَجۡرَ ٱلۡمُؤۡمِنِينَ ﴿ "Dan bahwa Allah tidak menyia-nyiakan pahala orang-orang yang beriman," bahkan Allah mengembangkan-nya dan memberikan balasan, serta menambahkan karuniaNya itu hingga mencapai derajat yang tidak mungkin dapat diraih oleh usaha mereka sendiri.
Ayat-ayat ini menunjukkan Shahihnya kenikmatan di alam barzakh, dan bahwasanya orang-orang yang syahid berada pada tempat yang paling tinggi di sisi Rabb mereka. Di dalamnya terkandung adanya pertemuan antara ruh-ruh orang-orang yang shalih, ziarahnya sebagian mereka kepada sebagian lain, serta saling memberikan kabar gembira.
Janganlah kamu -wahai Nabi- mengira bahwa orang-orang yang terbunuh dalam berjihad di jalan Allah itu mati. Sesungguhnya mereka itu hidup secara khusus di sisi Tuhan mereka di tempat kehormatan-Nya. Mereka diberi rezeki dari beragam kenikmatan yang hanya diketahui oleh Allah.
Huwag ka ngang magpalagay, O Propeta, na ang mga pinatay sa pakikibaka sa landas ni Allāh ay mga patay, bagkus sila ay mga buhay ayon sa buhay na natatangi sa piling ng Panginoon nila sa Tahanan ng Kaalwanan Niya, na tinutustusan ng mga uri ng kaginhawahan na walang nakaaalam kundi si Allāh.
O Vjerovjesniče, nemoj nikako smatrati da su oni koji su poginuli u borbi na Allahovom putu mrtvi! Oni su živi posebnim životom kod svog Gospodara u džennetu, opskrbljeni su raznovrsnim blagodatima koje samo Allah zna.
169- Allah yolunda öldürülenleri sakın ölü sanma. Bilakis onlar Rableri katında diridirler, rızıklanırlar.
170- Allah’ın, lütfundan kendilerine verdiği (nimetlerle) sevinç içindedirler ve arkalarından henüz kendilerine katılmamış olanları: “Onlar için hiçbir korku yoktur ve onlar üzülmeyeceklerdir de” diye müjdelemek isterler.
171- Onlar Allah’tan bir nimet, bir lütuf ve Allah’ın mü’minlerin ecrini boşa çıkarmayacağı müjdesini de vermek isterler.
169. Bu âyet-i kerimelerde şehitlerin faziletleri ve üstün değerleri dile getirilmekte, Allah’ın onlara ihsan ettiği lütuf ve nimetler anlatılmaktadır. Ayrıca bu âyetlerde hayatta kalanlara öldürülen yakınları için bir teselli, Allah yolunda savaşa ve şehadeti elde etmeye karşı da bir teşvik bulunmaktadır. Yüce Allah şöyle buyurmaktadır:“Allah yolunda öldürülenleri” Yâni Allah’ın kelimesini yüceltmek kastı ile din düşmanları ile cihad ederken öldürülenleri “sakın ölü sanma!”Yâni sakın onların öldüklerini ve onları kaybettiğinizi hatırınıza getirmeyin. Dünya hayatının zevkini ve onun güzellikleri ile yararlanma imkanını kaybettiklerini düşünmeyin ki zaten bu zevkleri yitirmekten ancak savaştan korkan ve şehid olmaktan çekinen kimseler korkar.“Bilakis onlar Rableri katında diridirler.” Artık onlar için yarışanların kendisi için yarışa girdikleri en büyük maksatlar hasıl olmuştur. Onlar Allah’ın ikram yurdunda hayattadırlar. “Rableri katında” ifadesi onların derecelerinin yüksekliğini ve Rablerine yakınlıklarını ifade eder. “Rızıklanırlar” niteliğini onlara bu nimetleri ihsan edenden başka kimsenin bilmediği pek çok nimetler onlara ihsan edilir.
170. Ayrıca onlar “Allah’ın, lütfundan kendilerine verdiği (nimetlerle) sevinç içindedirler.” Bu nimetlerden dolayı mutludurlar, memnundurlar. Bunlarla gözleri aydın olmuş, ruhları sevince gark olmuştur. Buna sebep ise bu lütfun güzelliği, bolluğu ve büyüklüğüdür. Bunu elde etmek sureti ile lezzetlerinin kemal derecesinde olması ve bu lezzetlerini gölgelendirecek herhangi bir sıkıntının bulunmayışıdır. Böylece Yüce Allah hem verdiği rızıklarla bedeni nimetleri, hem de onlara ihsan etmiş olduğu lütuflardan kaynaklanan sevinçleri ile ruhi ve kalbî nimetleri bir arada onlara ihsan etmiştir. Bu suretle de nimet ve sevinçleri tam ve eksiksiz bir hale ulaşmıştır.
Bu bakımdan onlar:“arkalarından henüz kendilerine katılmamış olanları: Onlar için hiçbir korku yoktur ve onlar üzülmeyeceklerdir de, diye müjdelemek isterler.” Yahut da onlar birbirlerine henüz kendilerine katılmamış bulunan kardeşlerinin kendilerine gelecekleri ve onların da kendilerinin nail oldukları nimetlere nail olacağı müjdesini verirler. Böylelikle sakınılacak şeylerin ortadan kalkacağı ve hem onların hem de kardeşlerinin tam bir sevince gark olacaklarının sevincini yaşarlar.
171. “Onlar Allah’tan bir nimet, bir lütuf” yâni Rablerinin nimeti, lütuf ve ihsanı “ve Allah’ın mü’minlerin ecrini boşa çıkarmayacağı” aksine bunu artırıp mükâfatla karşılayacağı, lütfu ile kendi çabalarının ulaşamayacağı noktaya kadar ecirlerini artıracağı “müjdesini de vermek isterler.” Yâni birbirlerini en ileri derecede sevinçlerle tebrik ederler.
Bu âyet-i kerimelerde berzah/kabir aleminde nimetlerin söz konusu olduğu ve şehidlerin de Rableri nezdinde en yüksek mevkide bulundukları ortaya konulmaktadır. Ayrıca hayır ehlinin ruhlarının birbirleri ile karşılaştıkları, birbirleri ile ziyaretleştikleri ve birbirlerini müjdeledikleri de ifade edilmektedir.
Và Ngươi - hỡi Nabi - đừng nghĩ những người đã hi sinh vì chính nghĩa của Allah rằng họ là những cái xác, không, họ đang sống bằng sự sống đặc biệt nơi Thượng Đế họ ở Thiên Đàng, họ được ban bố cho vô số thiên lộc để hưởng thụ, chỉ riêng Allah mới biết họ sung sướng thế nào.
Virtues of the Martyrs
Allah states that even though the martyrs were killed in this life, their souls are alive and receiving provisions in the Dwelling of Everlasting Life. In his Sahih, Muslim recorded that Masruq said, "We asked `Abdullah about this Ayah,
وَلاَ تَحْسَبَنَّ الَّذِينَ قُتِلُواْ فِى سَبِيلِ اللَّهِ أَمْوَتاً بَلْ أَحْيَاءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ
(Think not of those as dead who are killed in the way of Allah. Nay, they are alive, with their Lord, and they have provision.)
He said, `We asked the Messenger of Allah ﷺ the same question and he said,
«أَرْوَاحُهُمْ فِي جَوْفِ طَيْرٍ خُضْرٍ، لَهَا قَنَادِيلُ مُعَلَّقَةٌ بِالْعَرْشِ، تَسْرَحُ مِنَ الْجَنَّةِ حَيْثُ شَاءَتْ، ثُمَّ تَأْوِي إِلَى تِلْكَ الْقَنَادِيلِ، فَاطَّلَعَ إِلَيْهِمْ رَبُّهُمُ اطِّلَاعَةً فَقَالَ: هَلْ تَشْتَهُونَ شَيْئًا؟ فَقَالُوا: أَيَّ شَيْءٍ نَشْتَهِي وَنَحْنُ نَسْرَحُ مِنَ الْجَنَّةِ حَيْثُ شِئْنَا؟ فَفَعَلَ ذَلِكَ بِهِمْ ثَلَاثَ مَرَّاتٍ، فَلَمَّا رَأَوْا أَنَّهُمْ لَنْ يُتْرَكُوا مِنْ أَنْ يُسْأَلُوا، قَالُوا: يَا رَبِّ نُرِيدُ أَنْ تَرُدَّ أَرْوَاحَنَا فِي أَجْسَادِنَا حَتَّى نُقْتَلَ فِي سَبِيلِكَ مَرَّةً أُخْرَى، فَلَمَّا رَأَى أَنْ لَيْسَ لَهُمْ حَاجَةٌ، تُرِكُوا»
(Their souls are inside green birds that have lamps, which are hanging below the Throne (of Allah), and they wander about in Paradise wherever they wish. Then they return to those lamps. Allah looks at them and says, `Do you wish for anything' They say, `What more could we wish for, while we go wherever we wish in Paradise' Allah asked them this question thrice, and when they realize that He will keep asking them until they give an answer, they say, `O Lord! We wish that our souls be returned to our bodies so that we are killed in Your cause again.' Allah knew that they did not have any other wish, so they were left.)"' There are several other similar narrations from Anas and Abu Sa`id.
Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said,
«مَا مِنْ نَفْسٍ تَمُوتُ، لَهَا عِنْدَ اللهِ خَيْرٌ، يَسُرُّهَا أَنْ تَرْجِعَ إِلَى الدُّنْيَا، إِلَّا الشَّهِيدُ، فَإِنَّهُ يَسُرُّهُ أَنْ يَرْجِعَ إِلَى الدُّنْيَا فَيُقْتَلَ مَرَّةً أُخْرَى، لِمَا يَرَى مِنْ فَضْلِ الشَهَادَة»
(No soul that has a good standing with Allah and dies would wish to go back to the life of this world, except for the martyr. He would like to be returned to this life so that he could be martyred again, for he tastes the honor achieved from martyrdom.) Muslim collected this Hadith
In addition, Imam Ahmad recorded that, Ibn `Abbas said that the Messenger of Allah ﷺ said,
«لَمَّا أُصِيبَ إِخْوَانُكُمْ بِأُحُدٍ، جَعَلَ اللهُ أَرْوَاحَهُمْ فِي أَجْوَافِ طَيْرٍ خُضْرٍ، تَرِدُ أَنْهَارَ الْجَنَّـةِ، وَتَأْكُلُ مِنْ ثِمَارِهَا، وَتَأْوِي إِلى قَنَادِيلَ مِنْ ذَهَبٍ فِي ظِلِّ الْعَرْشِ، فَلَمَّا وَجَدُوا طِيبَ مَشْرَبِهِمْ وَمَأْكَلِهِمْ، وَحُسْنَ مُتَقَلَّبِهِمْ قَالُوا: يَا لَيْتَ إِخْوَانَنَا يَعْلَمُونَ مَا صَنَعَ اللهُ لَنَا، لِئَلَّا يَزْهَدُوا فِي الْجِهَادِ، وَلَا يَنْكُلُوا عَنِ الْحَرْبِ، فَقَالَ اللهُ عَزَّ وَجَلَّ: أَنْا أُبَلِّغُهُمْ عَنْكُم»
(When your brothers were killed in Uhud, Allah placed their souls inside green birds that tend to the rivers of Paradise and eat from its fruits. They then return to golden lamps hanging in the shade of the Throne. When they tasted the delight of their food, drink and dwelling, they said, `We wish that our brothers knew what Allah gave us so that they will not abandon Jihad or warfare.' Allah said, `I will convey the news for you.') Allah revealed these and the following Ayat,
وَلاَ تَحْسَبَنَّ الَّذِينَ قُتِلُواْ فِى سَبِيلِ اللَّهِ أَمْوَتاً بَلْ أَحْيَاءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ
(Think not of those as dead who are killed in the way of Allah. Nay, they are alive, with their Lord, and they have provision.)
Qatadah, Ar-Rabi` and Ad-Dahhak said that these Ayat were revealed about the martyrs of Uhud.
Abu Bakr Ibn Marduwyah recorded that Jabir bin `Abdullah said, "The Messenger of Allah ﷺ looked at me one day and said, `O Jabir! Why do I see you sad' I said, `O Messenger of Allah! My father was martyred and left behind debts and children.' He said,
«أَلَا أُخْبِرُكَ؟ مَا كَلَّمَ اللهُ أَحَدًا قَطُّ إِلَّا مِنْ وَرَاءِ حِجَابٍ، وَإِنَّه كَلَّمَ أَبَاكَ كِفَاحًا»
، قال علي: الكفاح: المواجهة
«قَالَ: سَلْنِي أُعْطِكَ. قَالَ: أَسْأَلُكَ أَنْ أُرَدَّ إِلَى الدُّنْيَا فَأُقْتَلَ فِيكَ ثَانِيَةً، فَقَالَ الرَّبُّ عَزَّ وَجَلَّ: إِنَّهُ قَدْ سَبَقَ مِنِّي الْقَوْلُ: إِنَّهُمْ إِلَيْهَا لَا يَرْجِعُونَ. قَالَ: أَيْ رَبِّ فَأَبْلِغْ مَنْ وَرَائِي»
(Should I tell you that Allah never spoke to anyone except from behind a veil However, He spoke to your father directly. He said, `Ask Me and I will give you.' He said, `I ask that I am returned to life so that I am killed in Your cause again.' The Lord, Exalted He be, said, `I have spoken the word that they shall not be returned back to it (this life). ' He said, `O Lord! Then convey the news to those I left behind.') Allah revealed,
وَلاَ تَحْسَبَنَّ الَّذِينَ قُتِلُواْ فِى سَبِيلِ اللَّهِ أَمْوَتاً
(Think not of those as dead who are killed in the way of Allah...)"
Imam Ahmad recorded that Ibn `Abbas said that the Messenger of Allah ﷺ said,
«الشُّهَدَاءُ عَلى بَارِقِ نَهْرٍ بِبَابِ الْجَنَّـةِ، فِي قُبَّةٍ خَضْرَاءَ، يَخْرُجُ عَلَيْهِمْ رِزْقُهُمْ مِنَ الْجَنَّـةِ بُكْرَةً وَعَشِيًّا»
(The martyrs convene at the shore of a river close to the door of Paradise, in a green tent, where their provisions are brought to them from Paradise day and night.)
Ahmad and Ibn Jarir collected this Hadith, which has a good chain of narration. It appears that the martyrs are of different types, some of them wander in Paradise, and some remain close to this river by the door of Paradise. It is also possible that the river is where all the souls of the martyrs convene and where they are provided with their provision day and night, and Allah knows best. UImam Ahmad narrated a Hadith that contains good news for every believer that his soul will be wandering in Paradise, as well, eating from its fruits, enjoying its delights and happiness and tasting the honor that Allah has prepared in it for him. This Hadith has a unique, authentic chain of narration that includes three of the Four Imams. Imam Ahmad narrated this Hadith from Muhammad bin Idris Ash-Shafi`i who narrated it from Malik bin Anas Al-Asbuhi, from Az-Zuhri, from `Abdur-Rahman bin Ka`b bin Malik that his father said that the Messenger of Allah ﷺ said,
«نَسَمَةُ الْمُؤْمِنِ طَائِرٌ يَعْلُقُ فِي شَجَرِ الْجَنَّـةِ حَتَّى يَرْجِعَهُ اللهُ إِلى جَسَدِهِ يَوْمَ يَبْعَثُه»
(The soul of the believer becomes a bird that feeds on the trees of Paradise, until Allah sends him back to his body when He resurrects him.)
This Hadith states that the souls of the believers are in the shape of a bird in Paradise. As for the souls of martyrs, they are inside green birds, like the stars to the rest of the believing souls. We ask Allah the Most Generous that He makes us firm on the faith.
Allah's statement,
فَرِحِينَ بِمَآ ءَاتَـهُمُ اللَّهُ
(They rejoice in what Allah has bestowed upon them) indicates that the martyrs who were killed in Allah's cause are alive with Allah, delighted because of the bounty and happiness they are enjoying. They are also awaiting their brethren, who will die in Allah's cause after them, for they will be meeting them soon. These martyrs do not have fear about the future or sorrow for what they left behind. We ask Allah to grant us Paradise. The Two Sahihs record from Anas, the story of the seventy Ansar Companions who were murdered at Bir Ma`unah in one night. In this Hadith, Anas reported that the Prophet used to supplicate to Allah in Qunut in prayer against those who killed them. Anas said, "A part of the Qur'an was revealed about them, but was later abrogated, `Convey to our people that we met Allah and He was pleased with us and made us pleased."'
Allah said next,
يَسْتَبْشِرُونَ بِنِعْمَةٍ مِّنَ اللَّهِ وَفَضْلٍ وَأَنَّ اللَّهَ لاَ يُضِيعُ أَجْرَ الْمُؤْمِنِينَ
(They rejoice in a grace and a bounty from Allah, and that Allah will not waste the reward of the believers) 3:171.
Muhammad bin Ishaq commented, "They were delighted and pleased because of Allah's promise that was fulfilled for them, and for the tremendous rewards they earned." `Abdur-Rahman bin Zayd bin Aslam said, "This Ayah encompasses all the believers, martyrs and otherwise. Rarely does Allah mention a bounty and a reward that He granted to the Prophets, without following that with what He has granted the believers after them."
The Battle of Hamra' Al-Asad
Allah said,
الَّذِينَ اسْتَجَابُواْ لِلَّهِ وَالرَّسُولِ مِن بَعْدِ مَآ أَصَـبَهُمُ الْقَرْحُ
(Those who answered (the Call of) Allah and the Messenger after being wounded) 3:172.
This occurred on the day of Hamra' Al-Asad. After the idolators defeated the Muslims (at Uhud), they started on their way back home, but soon they were concerned because they did not finish off the Muslims in Al-Madinah, so they set out to make that battle the final one. When the Messenger of Allah ﷺ got news of this, he commanded the Muslims to march to meet the disbelievers, to bring fear to their hearts and to demonstrate that the Muslims still had strength to fight. The Prophet only allowed those who were present during Uhud to accompany him, except for Jabir bin `Abdullah Al-Ansari, as we will mention. The Muslims mobilized, even though they were still suffering from their injuries, in obedience to Allah and His Messenger .
Ibn Abi Hatim recorded that `Ikrimah said, "When the idolators returned towards Makkah after Uhud, they said, `You neither killed Muhammad nor collected female captives. Woe to you for what you did. Let us go back.' When the Messenger of Allah ﷺ heard this news, he mobilized the Muslim forces, and they marched until they reached Hamra Al-Asad. The idolators said, `Rather, we will meet next year', and the Messenger of Allah ﷺ went back to Al-Madinah, and this was considered a Ghazwah (battle). Allah sent down,
الَّذِينَ اسْتَجَابُواْ لِلَّهِ وَالرَّسُولِ مِن بَعْدِ مَآ أَصَـبَهُمُ الْقَرْحُ لِلَّذِينَ أَحْسَنُواْ مِنْهُمْ وَاتَّقَوْاْ أَجْرٌ عَظِيمٌ
(Those who answered (the Call of) Allah and the Messenger after being wounded; for those of them who did good deeds and feared Allah, there is a great reward.)
Al-Bukhari recorded that `A'ishah said to `Urwah about the Ayah;
الَّذِينَ اسْتَجَابُواْ لِلَّهِ وَالرَّسُولِ
(Those who answered (the Call of) Allah and the Messenger)
"My nephew! Your fathers Az-Zubayr and Abu Bakr were among them. After the Prophet suffered the calamity at Uhud and the idolators went back, he feared that the idolators might try to come back and he said, `Who would follow them' Seventy men, including Az-Zubayr and Abu Bakr, volunteered." This was recorded by Al-Bukhari alone.
As for Allah's statement,
الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُواْ لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَـناً
(Those unto whom the people said, "Verily, the people have gathered against you, therefore, fear them." But it (only) increased them in faith) 3:173, it means, those who threatened the people, saying that the disbelievers have amassed against them, in order to instill fear in them, but this did not worry them, rather, they trusted in Allah and sought His help,
وَقَالُواْ حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ
(and they said: "Allah is Sufficient for us, and He is the Best Disposer of affairs.")
Al-Bukhari recorded that Ibn `Abbas said,
حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ
("Allah Alone is Sufficient for us and He is the Best Disposer of affairs for us.")
"Ibrahim said it when he was thrown in fire. Muhammad said it when the people said, `Verily, the people have gathered against you, therefore, fear them.' But it only increased them in faith, and they said, `Allah is Sufficient for us and He is the Best Disposer of affairs for us."' Abu Bakr Ibn Marduwyah recorded that Anas bin Malik said that the Prophet was told on the day of Uhud, "Verily, the people have gathered against you, therefore, fear them." Thereafter, Allah sent down this Ayah 3:173.
This is why Allah said,
فَانْقَلَبُواْ بِنِعْمَةٍ مِّنَ اللَّهِ وَفَضْلٍ لَّمْ يَمْسَسْهُمْ سُوءٌ
(So they returned with grace and bounty from Allah. No harm touched them;) for when they relied on Allah, Allah took care of their worries, He confounded the plots of their enemies, and the Muslims returned to their land,
بِنِعْمَةٍ مِّنَ اللَّهِ وَفَضْلٍ لَّمْ يَمْسَسْهُمْ سُوءٌ
(with grace and bounty from Allah. No harm touched them;) safe from the wicked plots of their enemies,
وَاتَّبَعُواْ رِضْوَنَ اللَّهِ وَاللَّهُ ذُو فَضْلٍ عَظِيمٍ
(and they followed the pleasure of Allah. And Allah is the Owner of great bounty.)
Al-Bayhaqi recorded that Ibn `Abbas said about Allah's statement,
فَانْقَلَبُواْ بِنِعْمَةٍ مِّنَ اللَّهِ وَفَضْلٍ
(So they returned with grace and bounty from Allah,) "The `Grace' was that they were saved. The `Bounty' was that a caravan passed by, and those days were Hajj season days. Thus the Messenger of Allah ﷺ bought and sold and made a profit, which he divided between his Companions."
Allah then said,
إِنَّمَا ذَلِكُمُ الشَّيْطَـنُ يُخَوِّفُ أَوْلِيَاءَهُ
(It is only Shaytan that suggests to you the fear of his friends,) 3:175 meaning, Shaytan threatens you with his friends and tries to pretend they are powerful and fearsome. Allah said next,
فَلاَ تَخَافُوهُمْ وَخَافُونِ إِن كُنتُمْ مُّؤْمِنِينَ
(so fear them not, but fear Me, if you are indeed believers.) meaning, "If Shaytan brings these thoughts to you, then depend on Me and seek refuge with Me. Indeed, I shall suffice you and make you prevail over them." Similarly, Allah said,
أَلَيْسَ اللَّهُ بِكَافٍ عَبْدَهُ وَيُخَوِّفُونَكَ بِالَّذِينَ مِن دُونِهِ
(Is not Allah Sufficient for His servant Yet they try to frighten you with those besides Him!) 39: 36, until,
قُلْ حَسْبِىَ اللَّهُ عَلَيْهِ يَتَوَكَّـلُ الْمُتَوَكِّلُونَ
(Say: "Sufficient for me is Allah; in Him those who trust must put their trust.") 39:38. Allah said,
فَقَـتِلُواْ أَوْلِيَاءَ الشَّيْطَـنِ إِنَّ كَيْدَ الشَّيْطَـنِ كَانَ ضَعِيفاً
(So fight you against the friends of Shaytan; ever feeble indeed is the plot of Shaytan.) 4:76 and
أُوْلَـئِكَ حِزْبُ الشَّيْطَـنِ أَلاَ إِنَّ حِزْبَ الشَّيْطَـنِ هُمُ الخَـسِرُونَ
(They are the party of Shaytan. Verily, it is the party of Shaytan that will be the losers!) 58:19,
كَتَبَ اللَّهُ لاّغْلِبَنَّ أَنَاْ وَرُسُلِى إِنَّ اللَّهَ قَوِىٌّ عَزِيزٌ
(Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, All-Mighty.) 58:21 and
وَلَيَنصُرَنَّ اللَّهُ مَن يَنصُرُهُ
(Verily, Allah will help those who help His (cause).) 22:40 and
يأَيُّهَا الَّذِينَ ءَامَنُواْ إِن تَنصُرُواْ اللَّهَ يَنصُرْكُمْ
(O you who believe! If you help (in the cause of) Allah, He will help you) 47:7, and,
إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُواْ فِى الْحَيَوةِ الدُّنْيَا وَيَوْمَ يَقُومُ الاٌّشْهَـدُ - يَوْمَ لاَ يَنفَعُ الظَّـلِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ الْلَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ
(Verily, We will indeed make victorious Our Messengers and those who believe, in this world's life and on the Day when the witnesses will stand forth. The Day when their excuses will be of no profit to wrongdoers. Theirs will be the curse, and theirs will be the evil abode.) 40:51,52
Profeta, no creas que aquellos que murieron por la causa de Al-lah están muertos. Al contrario, están vivos, con una vida particular, y habitan junto a Al-lah en la Morada donde Él los honra. Disfrutan de deleites que nadie más que Al-lah conoce.
O Profeta, non fare congetture: In verità, coloro che sono stati uccisi nella lotta per la causa di Allāh, non pensare che siano morti; piuttosto loro sono vivi, vivendo una vita speciale presso il loro Dio, nel luogo della Sua ospitalità, e possiedono sostentamento e ogni tipo di beatitudine, che nessuno conosce all'infuori di Allāh.
Allí están plenos de felicidad y alegría por los favores que Al-lah les ha concedido. Anhelan que sus hermanos que han quedado en el mundo terrenal se les unan y obtengan los mismos favores a través del martirio. No sentirán temor por lo que conocerán en el Más Allá ni los afligirán los pesares del mundo terrenal.
La felicità li ha avvolti e la gioia li ha abbracciati per ciò che Allāh ha loro donato; essi sperano ed attendono che i loro fratelli li raggiungano, coloro che sono ancora in vita, poiché se verranno uccisi nella lotta (Jihād), otterranno le grazie che loro hanno ottenuto e non avranno nulla da temere per ciò che otterranno nell'Aldilà e non si rattristeranno per i beni che non hanno ottenuto nella vita terrena,
Allah'ın kendilerine bahşetmiş olduğu lütfundan dolayı onları mutluluk kaplamış ve sevinç bürümüştür. Dünyada kalan kardeşlerinin onlara yetişmesini bekler ve ümit ederler. Onlar (kardeşleri) cihatta öldürülürlerse kendileri gibi lütfa nail olacaklardır. Ahiret hayatında karşılaşacakları bir korku yoktur ve dünyada kaçırdıklarından dolayı da üzülmeyeceklerdir.
Họ đang tận hưởng và vui vẻ bất tận với những thiên ân mà Allah chiêu đãi họ, họ luôn ước mơ và chờ đợi những anh em đồng đạo còn đang sống ở trần gian, nếu họ hi sinh bằng Jihad là hưởng được ân phước như họ, không sợ hãi khi phải đối diện với cuộc sống Đời Sau và không buồn bã với những gì đã đánh mất ở trần gian.
Ils y sont emplis de bonheur et d’allégresse en raison de la faveur qu’Allah leur a accordée. Ils espèrent que leurs frères restés dans le bas monde les rejoignent en obtenant la même faveur par le martyre.
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 en ce bas monde.
Sungguh kebahagiaan telah menyelimuti jiwa mereka dan kegembiraan telah melingkupi hati mereka berkat anugerah yang Allah limpahkan kepada mereka. Mereka terus berharap dan menunggu saudara-saudara mereka yang masih ada di dunia akan menyusul mereka karena jika mereka terbunuh di medan jihad, mereka akan mendapatkan anugerah seperti mereka. Tidak ada kecemasan terhadap mereka dalam menghadapi urusan akhirat yang akan mereka hadapi dan mereka tidak bersedih hati atas kekayaan duniawi yang luput dari mereka.
So, in summation, their first merit as pointed out in this verse is their distinct perennial life; the second is their being well-provided from Allah and the third (فَرِحِينَ بِمَا آتَاهُمُ اللَّـهُ ) is that they shall always be happy with Allah's blessings and grace. The fourth (وَيَسْتَبْشِرُونَ بِالَّذِينَ لَمْ يَلْحَقُوا بِهِم) merit is the good news given to them about their relatives and circle of friends they left behind in the mortal world that they too shall deserve the same blessings and ranks with their Lord if they remain good in deeds and are active in Jihad (170-171).
Al-Suddi says that a شھید shahld is informed beforehand when one of his close friend or relative is about to die. The news that a certain person was coming to them makes them as happy as one would usually be when an old friend, long separated by time and distance, comes to meet him.
The background of the revelation of this verse as narrated by Abu Dawud on sound authorities from Sayyidna Ibn ` Abbas is as follows. The Holy Prophet said to the noble Companions: 'When your brothers-in-faith fell martyrs at the battle of Uhud, Allah Almighty placed their spirits in the bodies of green birds and set them free. They get their sustenance from the streams and fruit-trees of the Paradise following which they return to special candelabrums held suspending for them underneath the عرش 'throne' ('arsh) of the All-Merciful. When they noticed the luxury of their life there, they said, 'Can anyone tell them (their grieving friends and relatives in the world) about how we live here so that they stop grieving about us and go about striving in Jihad as we did.' Allah Almighty said, 'We shall let them know about this state of yours.' Thereupon, this verse was revealed (Qurtubi).
Njih je preplavila sreća zbog blagodati koje im je Allah dao i nadaju se i čekaju da im se pridruže njihova braća koja su ostala na dunjaluku, koja ako poginu u borbi na Allahovom putu, postići će blagodati koje su ovi prvi postigli. Neće strahovati zbog onog što ih čeka niti će tugovati za onim što ih je mimoišlo od dunjalučkih uživanja.
Pumuspos sa kanila ang kaligayahan at lumipos sa kanila ang tuwa dahil nagmagandang-loob si Allāh sa kanila mula sa kabutihang-loob Niya. Umaasa sila, at naghihintay sila na susunod sa kanila ang mga kapatid nilang nanatili sa Mundo, na kung ang mga ito ay napatay sa pakikibaka ay magtatamo ng kabutihang-loob tulad nila. Walang pangamba sa kanila sa kahaharapin nila na nauukol sa Kabilang-buhay ni sila ay malulungkot sa nakaalpas sa kanila na mga suwerte sa Mundo.
They are delighted and rejoicing in what Allah has given them from His grace, and looking forward to meeting their brothers who are still on earth. If they are killed during a similar struggle, then they will receive the same grace as them. There is no fear on them in terms of what awaits them in the Afterlife, and no sorrow about any worldly fortunes that passed them by.
Matutuwa sila kasama nito sa malaking gantimpalang naghihintay sa kanila mula kay Allāh at sa isang malaking karagdagan sa gantimpala, at na Siya – pagkataas-taas Siya – ay hindi magpapawalang-saysay sa pabuya sa mga mananampalataya, bagkus maglulubos Siya sa kanila sa mga pabuya sa kanila nang buo at magdaragdag Siya sa kanila sa mga ito.
Oni se raduju ovoj velikoj nagradi koja ih čeka kod Allaha, i dodatnoj nagradi – a Allah neće poništiti nagradu vjernika, već će im je dati u potpunosti i još im je povećati.
They rejoice in the great reward that awaits them from Allah, and the increase of great reward, and that Allah does not let the reward of those who have faith go to waste, but repays it completely, and increases it.
Bununla birlikte Allah katında onları bekleyen büyük sevaba ve bunun fazlası olarak büyük lütfa sevinirler. Şüphesiz Allah Teâlâ, Müminlerin ecrini boşa çıkarmaz. Bilakis onların ecirlerini kat kat fazlasıyla tam olarak verir.
Và họ mừng vui với phần thưởng vĩ đại mà Allah rộng lượng ban thưởng cho họ, ngoài ra Allah còn không bỏ sót những ân phước mà người Mu'min đã làm, không Ngài ban thưởng đầy đủ và còn ban thêm cho họ.
e gioiranno per la grande ricompensa che li attende presso Allāh, e otterranno inoltre una grazia ancora maggiore; e, in verità, l'Altissimo non vanifica la ricompensa dei credenti; al contrario, concede loro la piena ricompensa delle loro azioni, e la aumenta.
Esperan, además de sus deleites presentes, una inmensa recompensa de Al-lah, y saben que Al-lah no invalida la retribución de aquellos que creen en Él. Al-lah les dará plena retribución por sus obras y añadirá gran favor de Su parte.
Ils attendent, en plus de leurs jouissances actuelles, une immense récompense d’Allah, et ils savent qu’Allah n’invalide pas la rétribution de ceux qui croient en Lui.
Il leur remettra en effet leur pleine rétribution et y ajoutera une grâce de Sa part.
Di samping itu mereka akan bersuka cita dengan pahala besar yang menanti mereka dari Allah dan tambahan yang sangat besar atas pahala tersebut dan Allah -Ta'ālā- tidak akan membatalkan ganjaran orang-orang mukmin, melainkan akan memberikan ganjaran mereka secara penuh dan ditambah dengan ganjaran-ganjaran tambahan.
"(Yaitu) orang-orang yang menaati perintah Allah dan Ra-sulNya sesudah mereka mendapat luka (dalam peperangan Uhud). Bagi orang-orang yang berbuat kebaikan dari kalangan mereka dan yang bertakwa ada pahala yang besar. (Yaitu) orang-orang (yang menaati Allah dan Rasul) yang kepada mereka ada orang-orang yang mengatakan, 'Sesungguhnya manusia telah mengumpulkan pasukan untuk menyerangmu, karena itu takutlah kepada mereka,' maka perkataan itu menambah keimanan mereka, dan mereka menjawab, 'Cukuplah Allah menjadi Penolong kami, dan Allah adalah sebaik-baik Pelindung.' Maka mereka kembali dengan nikmat dan karunia (yang besar) dari Allah, mereka tidak men-dapat bencana apa-apa, dan mereka mengikuti keridhaan Allah. Dan Allah mempunyai karunia yang besar. Sesungguhnya mereka itu tidak lain hanyalah setan yang menakut-nakuti (kamu) dengan kawan-kawannya (orang-orang musyrik Quraisy), karena itu janganlah kamu takut kepada mereka, tetapi takutlah kepadaKu, jika kamu benar-benar orang yang beriman." (Ali Imran: 172-175).
(172-173) Ketika Nabi ﷺ kembali dari Uhud menuju ke Madinah dan mendengar bahwa Abu Sufyan beserta orang-orang yang bersamanya dari kaum musyrikin hendak kembali menye-rang Madinah, maka beliau menyeru kembali para sahabatnya untuk bersiap berperang. Maka mereka berangkat dengan kondisi masih terluka, demi memenuhi panggilan Allah dan RasulNya, dan menaati Allah dan RasulNya, hingga akhirnya sampailah mereka pada suatu tempat yang bernama Hamra` al-Asad.[11]
Lalu datanglah seseorang kepada mereka seraya berkata, ﴾ إِنَّ ٱلنَّاسَ قَدۡ جَمَعُواْ لَكُمۡ ﴿ "Sesungguhnya manusia telah mengumpulkan pasukan untuk menyerangmu," mereka bertekad untuk menghancurkan ka-lian, sebagai suatu tindakan menakuti dan menggentarkan mereka. Akan tetapi hal itu tidaklah menambah bagi mereka kecuali iman kepada Allah dan bertawakal kepadaNya, ﴾ وَقَالُواْ حَسۡبُنَا ٱللَّهُ ﴿ "dan me-reka menjawab, 'Cukuplah Allah menjadi Penolong kami'," maksudnya, cukuplah Dia dari segala hal yang mengkhawatirkan kita,﴾ وَنِعۡمَ ٱلۡوَكِيلُ ﴿ "dan Allah adalah sebaik-baik Pelindung," yaitu Dzat yang diserahkan kepadaNya urusan hamba-hambaNya dan yang me-menuhi kemaslahatan bagi mereka.
(174) ﴾ فَٱنقَلَبُواْ ﴿ "Maka mereka kembali," maksudnya mereka pulang, ﴾ بِنِعۡمَةٖ مِّنَ ٱللَّهِ وَفَضۡلٖ لَّمۡ يَمۡسَسۡهُمۡ سُوٓءٞ ﴿ "dengan nikmat dan karunia (yang besar) dari Allah, mereka tidak mendapat bencana apa-apa." Kabar itu sampai kepada kaum musyrikin, bahwasanya Rasulullah ﷺ dan para sahabatnya telah bersiap memerangi kalian, sementara orang-orang yang tidak ikut serta, telah menyesal. Lalu Allah menjatuh-kan rasa takut pada hati mereka hingga akhirnya mereka terus kembali ke Makkah.
Kaum Mukminin juga kembali (ke Madinah) dengan kenik-matan dari Allah dan karuniaNya, di mana Allah telah memberikan karunia kepada mereka dengan bimbingan untuk bersiap kembali berperang dalam kondisi seperti itu dan bertawakal kepada Rabb mereka. Kemudian Allah menetapkan pahala bagi mereka dengan pahala para pejuang secara sempurna, lalu karena kebajikan mereka untuk menaati Tuhan mereka dan ketakwaan mereka dari bermaksiat kepadaNya, maka mereka mendapatkan pahala yang besar, dan ini merupakan karunia Allah atas mereka.
(175) Kemudian Allah تعالى berfirman, ﴾ إِنَّمَا ذَٰلِكُمُ ٱلشَّيۡطَٰنُ يُخَوِّفُ أَوۡلِيَآءَهُۥ ﴿ "Sesungguhnya mereka itu tidak lain hanyalah setan yang menakut-nakuti (kamu) dengan kawan-kawannya (orang-orang musyrik Quraisy)," mak-sudnya, sesungguhnya ancaman seseorang dari kaum musyrikin bahwa mereka ﴾ جَمَعُواْ لَكُمۡ ﴿ "telah mengumpulkan pasukan untuk me-nyerangmu," adalah salah seorang penyeru setan, di mana wali-wali setan itu menakut-nakuti orang-orang yang tidak memiliki iman di hati mereka atau iman mereka lemah.
﴾ فَلَا تَخَافُوهُمۡ وَخَافُونِ إِن كُنتُم مُّؤۡمِنِينَ ﴿ "Karena itu janganlah kamu takut kepada mereka, tetapi takutlah kepadaKu, jika kamu benar-benar orang yang beriman," maksudnya, janganlah kalian takut kepada kaum musyrikin yang merupakan wali-wali setan, karena sesungguhnya nasib mereka ada di Tangan Allah, di mana mereka tidak mampu bertindak kecuali dengan takdirNya, akan tetapi takutlah kepada Allah yang akan membela wali-waliNya yang takut kepadaNya dan yang memenuhi panggilanNya.
Ayat ini menunjukkan wajibnya takut kepada Allah semata dan bahwa takut itu adalah konsekuensi iman. Karena itu setinggi kadar tingkat keimanan seorang hamba maka setinggi itu pulalah tingkat takutnya kepada Allah. Takut yang terpuji adalah yang dapat menghalangi seorang hamba dari hal-hal yang diharamkan oleh Allah.
Lorsqu’ils furent appelés à partir combattre pour la cause d’Allah et à affronter les polythéistes dans la Bataille de Ħamrâ` al-`Asad (ħamrâ`u l-`asadi), certains croyants répondirent à l’appel alors qu’ils ne s’étaient pas encore remis des blessures reçues à ‘Uhud.
Ceux qui ont multiplié les bonnes actions et ont craint Allah en se conformant à Ses commandements et en délaissant ce qu’Il a interdit, ceux-là auront une rétribution immense de la part d’Allah, à savoir le Paradis.
The martyrdom of the believers was derided by the hypocrites. They said that Muslims were being slain meaninglessly at the instance of their leader—the Prophet. God says that, on the contrary, what they call death is in fact the true, real life, which they have entered through the gateway of death. The non-believers know only the profit and loss of this world. That is why sacrificing their lives for the cause of the Hereafter appears to them as self-destruction. But they ought to know that the believers’ ‘dead’ have a far better ‘life’ than those among the non-believers who are alive: in the Hereafter, they rejoice in the bliss they have attained through sacrifice for the cause of God. Satan’s way is to take in hand those people whom he finds closer to him, and prevent them from advancing towards religion, by showing them the ‘dreadful’ consequences of such a step. People who give in to Satan’s influences thus become his agents. They exaggerate the power and the resources of the opponents of Islam in order to awe the believers. But such kinds of propaganda only serve to benefit the believers. Their conviction is strengthened all the more that their God will not abandon them in a difficult situation.
Orang-orang yang menjawab perintah Allah dan Rasul-Nya ketika mereka diajak untuk pergi ke medan perang di jalan Allah dan berperang melawan orang-orang musyrik dalam perang Ḥamrā` al-Asad yang terjadi pasca perang Uhud, setelah mereka mengalami luka-luka dalam perang Uhud, tetapi hal itu tidak menghalangi mereka untuk menjawab seruan jihad dari Allah dan Rasul-Nya; maka bagi orang-orang yang berbuat baik dari kalangan mereka dalam amal perbuatan mereka dan bertakwa kepada Allah dengan menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya itu ada ganjaran yang sangat besar dari Allah, yaitu surga.
Onlar Allah yolunda savaşa çıkmak ve Uhud savaşında yaralandıktan sonra Uhud savaşının ardından meydana gelen «Hamrau'l-Esed» gazvesinde müşriklerle savaşmak için çağrıldıklarında Allah ve resulünün emrine icabet eden kimselerdir. Yaralanmış olmaları onların Allah'ın ve resulünün çağrısına icabet etmelerine mani olmadı. Onlardan bazısı amellerini en güzel bir şekilde yapan, Allah'ın emirlerini yerine getirip, yasaklarından sakınıp takvalı olan kimselerdir. Onlar için Allah katında büyük ecir vardır, o da cennettir.
[Sila] ang mga tumugon sa utos ni Allāh at ng Sugo Niya nang inanyayahan sila sa pagpunta sa pakikipaglaban sa landas ni Allāh at pakikipagkita sa mga tagapagtambal sa pagsugod sa "Pula ng Leyon" na sumunod sa Uḥud matapos na sumalanta sa kanila ang mga sugat sa Araw ng Uḥud. Hindi pumigil sa kanila ang mga sugat nila sa pagtugon sa panawagan ni Allāh at ng Sugo Niya. Ukol sa mga gumawa ng maganda kabilang sa kanila sa mga gawain nila at nangilag magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya ay isang pabuyang sukdulan mula kay Allāh, ang Paraiso.
Commentary:
The subject of the previous verse was the battle of Uhud connected with which is the battle of Hamra' al-Asad which forms the subject of the present verse. Hamra' al-Asad is a place eight miles away from Madinah.
The background of this event, mentioned briefly under introductory remarks about verse 151, is that the disbelievers of Makkah left the battlefield of Uhud, reached a certain distance where they realized that they had made a mistake by retreating. Since they had almost won the battle, they should have gone for the final assault and finished off the Muslim forces. The thought so gripped them that they started getting ready to march back to Madinah. But, Allah Almighty cast such awe and fear in their hearts that they found it more convenient to march back home to Makkah. They still left a message with a passing group of travellers to Madinah asking them to give a warning to Muslims that they were coming back after them with all their awesome strength. The Holy Prophet ﷺ found this out through a revelation and he reached Hamra' al-Asad in hot pursuit (Ibn Jarir, cited by Ruh al-Ma'ani).
It appears in Tafsir al-Qurtubi that, on the second day of Uhud, the Holy Prophet ﷺ made an announcement before his mujahidin that they have to pursue the disbelievers but the attacking company will be composed of those who were active participants in yesterday's battle. Two hundred مجاھدین mujahidin rose following this announcement.
A report in Sahih al-Bukhari states that seventy people stood up following the announcement by the Holy Prophet ﷺ as to who was ready to go after the disbelievers. Among those were people who had been severely wounded in the battle a day earlier, some even had to be helped in walking. This blessed company marched to apprehend the disbelievers. When they reached Hamra' al-Asad, they met Nu'aym ibn Masud who told them that Abu Sufyan has assembled together a much larger force once again and he is all set to invade Madinah and eliminate its people. Injury-ridden and much weakened Companions ؓ heard this disturbing news yet it was in one voice that they said: We do not know him حَسْبُنَا اللَّـهُ وَنِعْمَ الْوَكِيلُ (Allah is sufficient for us and He is the best caretaker.)
On the one hand there was this news broken to Muslims so they get terrorized, but nothing of this sort happened to them. On the other hand, there was the instance of Ma'bad al-Khuza` i, a man from the tribe of Bahl Khuza` ah. He was on his way to Makkah. Though not a Muslim, he was a well-wisher of Muslims - his tribe was an ally of the Holy Prophet ﷺ . So, when he saw Abu Sufyan repenting his retreat from Madinah and all too resolved to go back and fight, he told Abu Sufyan: 'You are making a mistake by thinking that Muslim forces have become weak. I have just passed by a huge army of theirs camped at Hamra' al-Asad. Armed with an array of men and materials, they are about to set out in hot pursuit against you.' This report from him put the awe of Muslim forces in his (Abu Sufyan) heart.
This event has been related in three verses (172-174) given above. It has been said in the first verse (172) that despite injuries and hardships from the Battle of Uhud, when Allah and His Messenger called them up for another Jihad, they were ready for that too. Worth noticing at this point is the fact that the Muslims being praised here had two distinguishing features. The first one appears in مِن بَعْدِ مَا أَصَابَهُمُ الْقَرْحُ (even after they had received the wound) which means that those who responded to the call of Allah and His Messenger were people wounded at the Battle of Badr. Seventy of their brave companions had met their martyrdom on the battlefield while they themselves were riddled with injuries all over their bodies, yet when they were called to serve again, they immediately agreed to join the Jihad.
The second distinctive feature has been mentioned in the words: them who did good and feared Allah) which established that these people were not simply some great achievers on the battlefield striving incessantly and staking their lives for a noble cause, but they also imbibed in their person the highest virtues of Ihsan (righteous conduct) and Taqwa (fear of Allah). Thus, this very blessed combination of virtues is the cause of their great reward.
Removing a doubt
Let there be no doubt about the word: مِنْهُمْ (literally of them' ) used here. It should not be taken to mean that all these people were not armed with the virtues of Ihsan and Taqwa - only some of them were. The simple reason is that the preposition: مِن min (of, some of) used here is not divisive or partitive. It is, rather, doubtlessly narrative which is confirmed by the very opening words of this very verse: الَّذِينَ اسْتَجَابُوا (Those who responded to the call). From this, it is clear that such response and submission simply cannot materialize without having the qualities of Ihsan and Taqwa ingrained in one's personality. That is why most commentators have declared that the preposition: مِن min (of, some of) has been used here in the narrative sense. In short, the essential meaning of the verse is that all these people had rewards waiting for them.
Striving to achieve something good even at the cost of one's life is not enough unless there is total sincerity behind it
Anyway, this particular mode of address leads us to an essential rule of conduct which is: No matter how good is an effort made and no matter how many sacrifices of wealth and life one makes to achieve that end, it can be reward-worthy in the sight of Allah only when it is simultaneously backed by Ihsan and Taqwa. Therefore, the essence of the observation is that the deed undertaken must be for the good pleasure of Allah alone. Otherwise simple feats of bravery, some of which come even at the cost of one's dear life, are just about no lesser among disbelievers as well.
In its ultimate reality, the command of the Messenger of Allah is the command of Allah.
In this event, it will be recalled that the command to pursue the disbelievers was given by the Holy Prophet ﷺ . This does not find mention in any verse of the Holy Qur'an. But, in this particular verse, when the obedience of those people is praised, the command was attributed to both Allah and His Messenger as evident from the words of the text: الَّذِينَ اسْتَجَابُوا لِلَّـهِ وَالرَّسُولِ (172): 'Those who responded to the call of Allah and the Messenger. This proves very clearly that the command which the Holy Prophet ﷺ gives is also the command of Allah even though it has not been mentioned in the Book of Allah.
As for those irreligious deviants who reject Hadith and belittle the status of the Messenger of Allah by restricting it to that of a courier (God forbid), a simple statement, that Allah Almighty has openly declared the command of the Messenger as His own, should be enough to understand the truth - if understanding is what they seek. This statement, moreover, also makes it clear that the Messenger can also by himself and at his discretion, set up rules in accordance with expedient considerations, and all such rules have the same status as that enjoyed by the commandments of Allah.
The Definition of Ihsan
Mentioned several times during the comments given above, the word Ihsan generally means the performance of good deeds with the best of effort and discretion. However, the basic definition of Ihsan was given by the Holy Prophet ﷺ himself as reported in the well-known 'hadith of Jibra'il'. The actual words are:
اَن تَعبُد اللہ کاَنَّکَ تَرَاہُ فانِ لَّم تکُن تَرَاہُ فَاِنَّہُ یَرَاک
That is, worship Allah as if you are seeing Him; and if it is not possible for you to (imagine that you) see Him, then, (imagine that) He sees you anyway.
The Definition of Taqwa
The word, Taqwa, has been interpreted variously but the most comprehensive definition is what was given by the blessed Companion Ubayy ibn Ka'b ؓ when Sayyidna ` Umar ؓ asked him as to what Taqwa really was. Sayyidna Ubayy ibn Ka'b ؓ said: '0 Commander of the Faithful, you may have certainly passed by pathways full of thorns, have you not?' Sayyidna ` Umar ؓ said, 'Several times, of course.' Sayyidna Ubayy ibn Ka'b ؓ asked, 'What did you do at that time?' Sayyidna ` Umar ؓ said, 'I folded the hang of my dress and walked carefully.' Sayyidna Ubayy ibn Ka'b ؓ said, 'Enough. You said it. This is what Taqwa means. This mortal world of ours is a bed of thorns, full of the thorns of sins, therefore, one should live in this world in a way that one does not get entangled in the thorns of sin. The name of this attitude to life is Taqwa, the highest capital gain one can dream of.' The blessed Companion, Sayyidna Abu al-Darda' ؓ used to recite the following verse quite often:
یقولُ المَرُٔ فایٔدَتی ، و تقوَی اللہِ اَفضَلُ ما استَفَادا
"People say, ` my gain' and 'my money' while, really, the fear of Allah (Taqwa) is the best of what is gained."
Velika nagrada kod Allaha – to je džennet – čeka one koji su se odazvali Allahovoj i Poslanikovoj naredbi, kada su pozvani da izađu u borbu na Allahovom putu sa mnogobošcima, u pohodu Hamraul-esed, koji je bio odmah nakon bitke na Uhudu, i to nakon što su zadobili rane u bici na Uhudu, jer ih njihove rane nisu spriječile da se odazovu Allahovom i Poslanikovom pozivu. Oni su lijepa djela činili i Allaha se bojali, čineći ono što im je naređeno i kloneći se onoga što im je zabranjeno i zato im propada velika nagrada kod Allaha, tj. džennet.
Those who responded to the instruction of Allah and His Messenger when they were called to go out and fight for the sake of Allah, and to meet the idolaters in the battle of Ḥamrā’ Al-Asad, which followed the battle of Uḥud, after they had suffered wounds on the day of Uḥud, their wounds did not stop them from responding to the call of Allah and His Messenger. Those of them who acted nobly, and were Mindful in following His instructions and keeping away from what He had prohibited, will have a great reward from Allah: Paradise.
172- Yara aldıktan sonra yine Allah’ın ve Rasûlünün çağrısına koşanlar var ya onlardan iyilik yapanlar ve sakınanlar için büyük bir mükâfat vardır.
173- Onlar öyle kimselerdir ki insanlar kendilerine:“İnsanlar size karşı bir ordu hazırladılar. O halde onlardan korkun” dediler de bu, onların imanlarını artırdı ve:“Allah bize yeter, O ne güzel vekildir” dediler.
174- Sonra da kendilerine hiçbir zarar dokunmaksızın Allah’tan bir nimet ve lütuf ile döndüler. Allah’ın rızasına da uydular. Allah pek büyük lütuf sahibidir.
175- Bu, ancak şeytandır. O, kendi dostlarını korkutur. O halde eğer mü’minseniz onlardan korkmayın, Benden korkun.
172-173. Peygamber sallallahu aleyhi ve sellem, Uhud’dan Medine’ye döndüğünde Ebu Süfyan ve onunla beraber bulunan müşriklerin Medine’ye saldırmak istediklerini işitmiş ve ashâbını tekrar Medine’nin dışına sefere çıkmaya çağırmıştı. Onlar da Allah ve Rasûlü’nün çağrısına uyarak ve onlara itaat ederek yaralarına rağmen çıktılar ve Hamrau’l-Esed denilen yere kadar ulaştılar. Orada onlara birileri gelip:“İnsanlar size karşı bir ordu hazırladılar” sizi toptan imha etmek istiyorlar, diyerek onları korkutmak ve cesaretlerini kırmak istediler. Oysa bu, onların yalnızca imanlarını ve Allah’a olan tevekküllerini artırdı. “Allah bize yeter, O ne güzel vekildir, dediler” Bizi endişelendiren her hususta O, bize yeter. Çünkü kullarının bütün işleri O’na havale edilmiştir, kullarının maslahatına olan işleri yapan da O’dur.
174. “Sonra da kendilerine hiçbir zarar dokunmaksızın Allah’tan bir nimet ve lütuf ile döndüler.” Müşriklere de Allah Rasûlü’nün ve ashâbının onları karşılamak için çıktıkları ve onlar arasından savaştan geri kalanların pişman oldukları haberi ulaştı. Böylelikle Allah onların kalplerine korku saldı ve müşrikler de Mekke’ye dönmeye karar verdiler.
Mü’minler ise Allah’tan bir nimet ve bir lütuf ile geri döndüler. Çünkü Yüce Allah böyle bir halde Medine’nin dışına çıkma tevfikini onlara lütfettiği gibi, Rablerine tevekkül etmelerini de lütfetti. Diğer taraftan O, böylelikle onlara tam bir gaza yapmış gibi ecir de ihsan etti. Rablerine itaatleri sureti ile ihsanda bulunmaları ve O’na isyan etmekten sakınarak takvâlı davranmaları sebebi ile de onlar için çok büyük bir ecir vardır. Daha sonra Yüce Allah şöyle buyurmaktadır:
175. “Bu, ancak şeytandır. O, kendi dostlarını korkutur.” Yâni müşriklere karşı korkutup da: Onlar size bir ordu hazırladı, diyen kişi, şeytanın davetçilerinden bir davetçidir ve o, imanları bulunmayan yahut zayıflamış bulunan kendi dostlarını korkutmaktadır.
O bakımdan “eğer mü’minseniz onlardan korkmayın, Benden korkun” yâni şeytanın dostu olan müşriklerden korkmayın; çünkü nihâyet onların perçemleri Allah’ın elindedir. Ancak O’nun kaderi çerçevesinde tasarrufta bulunurlar. Aksine siz çağrısını kabul eden ve gerçek dostlarına yardımcı olan Allah’tan korkun.
Bu âyet-i kerimede yalnızca Yüce Allah’tan korkmanın gerektiği ve bunun imanın gereği olduğu belirtilmektedir. Kişinin Allah’tan korkması da imanına göre olur. Övülmeye değer olan korku ise kulu Allah’ın haram kıldığı şeylerden uzak tutan, alıkoyan korkudur.
Đối với những ai đáp lại mệnh lệnh của Allah và Thiên Sứ của Ngài khi réo gọi họ xuất binh vì chính nghĩa của Allah, nhằm chặn đầu phe đa thần tại vành đai lửa của Madinah ngay sau khi vừa chịu thất bại tại Uhud, dù vậy vẫn không ngăn cản được ý chí xuất binh của họ để đáp lại lời gọi của Allah và Thiên Sứ của Ngài. Riêng những ai có việc hành đạo tốt đẹp, biết kính sợ Allah mà tuân thủ đúng theo mệnh lệnh của Ngài và tránh xa mọi thứ Ngài cấm sẽ được hưởng ân phước vĩ đại đó là Thiên Đàng.
Coloro che hanno obbedito agli ordini di Allāh e del Suo Messaggero, quando vennero invitati a partire a combattere per la causa di Allāh e a scontrarsi con i politeisti nella battaglia (di Ħamra Al'Asad), che avvenne in seguito ad Uħud, dopo essere stati feriti nel giorno di Uħud, le loro ferite non impedirono loro di accorrere all'appello di Allāh e del Suo Messaggero. Coloro che compirono il meglio delle loro azioni, ed ebbero timore di Allāh, obbedendo ai Suoi ordini e rispettando i Suoi divieti, possiedono una grande ricompensa presso Allāh: Essa è il Paradiso.
Cuando fueron llamados a combatir por la causa de Al-lah y enfrentar a los politeístas en la Batalla de Hamra‘ al-Asad, algunos creyentes respondieron al llamado aun cuando todavía no estaban recuperados de las heridas recibidas en Uhud. Aquellos que multiplican sus buenas acciones y temen a Al-lah, respetan Sus mandatos y desisten de aquello que Él ha prohibido, recibirán una retribución inmensa de parte de Al-lah: el Paraíso.
Los incrédulos dijeron a un grupo de creyentes: Quraish, dirigidos por Abu Sufián, han reunidos numerosas tropas para combatirlos y aniquilarlos. Cuídense de ellos y eviten ir a su encuentro. Pero lejos de desalentarlos, estas palabras y estas amenazas reafirmaron su creencia en Al-lah y en la veracidad de Su promesa. Fueron al encuentro del enemigo diciendo: Al-lah es suficiente para nosotros, y qué mejor garante que Al-lah.
In the second verse (173), more praises have been showered on the noble Companions, may Allah be pleased with them all, who so courageously stepped forward to join this Jihad. The words of the verse are:
الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَانًا
- those to whom people said, "The people have gathered against you; so, fear them." It increased them in Faith ...
That is, blessed are such people who heard the news that the enemy has assembled a big fighting force against them and also the advice that they should fear them and avoid fighting - still, this news further increased the fervour of their faith. The reason is simple: When these blessed people had agreed to obey Allah and His Messenger, they had realized right from day one that the path they have chosen to travel on is full of dangers. There will be difficulties and impediments at every step. Their passage will not be easy. They will be stopped. Even armed efforts will be made to suppress their revolutionary movement. Thus, when these noble people came across such hardships, the power of their Faith increased to levels higher than before and, as a result, they worked harder, more selflessly, more than ever.
As obvious, the Faith of these noble souls was perfect from the very first day they had embraced Islam, therefore, the reference to the increase in Faith in these two verses (172-173) means the increase in the qualitative contents and end-results of Faith. Even this state of the Companions who readily responded to the call of Allah and His Messenger has been specially mentioned at this point by saying that they kept reciting: حَسْبُنَا اللَّـهُ وَنِعْمَ الْوَكِيلُ (173) all along their march to the Jihad mission. The sentence means: Allah is all-sufficient for us and the best one to trust in.
Let us consider an important rule of conduct at this point. It is a fact and we know it too well that no one in this world can claim to have placed his trust in Allah, a degree more pronounced than the Holy Prophet ﷺ to and his noble Companions ؓ . But, the form and manner of such trust was different. He would never think of sitting back forsaking all physical means available and end up saying: Allah is all-sufficient for us - He will bless us with victory while we sit out and do nothing! No. This did not work like that. Instead, he gathered the noble Companions together, infused a new fighting spirit in the hearts of those injured, prepared them for the Jihad, both materially and spiritually before marching out. It means that he collected and used all physical means which were available to him and it was only after that he said: 'Allah is all-sufficient for us.' This, then, is the most authentic form of Tawakkul (Trust in Allah) taught by the Holy Qur'an, personally practiced by the Holy Prophet ﷺ and this was what he made others around him do. All physical means which we have in the life of this world are blessings from Allah. Rejecting or abandoning them amounts to being ungrateful to Him. Placing trust in Allah after having forsaken available physical means is no Sunnah (established practice) of the Messenger of Allah ﷺ . However, if there be someone comprehensively overwhelmed by his state of being, he could be deemed as excusable while being unable to observe this precept of the Shari` ah. Otherwise, the most sound practice is no more than what has been curtly expressed in a Persian poetic line:
بر توکل زانوے اشتربہ بند
Before placing trust, do tie your camel.
The Holy Prophet ﷺ has himself stated the meaning of this very verse: حَسْبُنَا اللَّـهُ وَنِعْمَ الْوَكِيلُ (173) 'Allah is all-sufficient for us, and the best one to trust in,' while deciding a case reported in Hadith:
As reported by Sayyidna ` Awf ibn Malik ؓ ، a case involving two men came up for hearing before the Holy Prophet ﷺ . He gave his verdict. The man who lost the case heard the verdict in perfect peace and started walking out with the words: حَسْبُنَا اللَّـهُ وَنِعْمَ الْوَكِيلُ (Allah is all-sufficient for me, and the best one to trust in) on his lips. The Holy Prophet ﷺ asked: 'Bring this man to me.' He said to him:
اِنَّ اللہ یَلُومُ عَلَی العجزِ ولٰکِن علیک بالکیسِ فاذا غلبک اَمرُفقُل حَسْبُنَا اللَّـهُ وَنِعْمَ الْوَكِيلُ
Allah censures inaction but it is your duty to use means, following which, when you find yourself powerless against odds, then say: 'Allah is all-sufficient for me, and the best one to trust in.'
Coloro a cui alcuni politeisti dissero: "In verità, Quraish, sotto la guida di Abi Sufiān, hanno radunato un enorme esercito per combattervi e sterminarvi: Fate attenzione, evitate di incontrarli". Queste parole colme di timore aumentarono la loro fede in Allāh e la fiducia nella Sua promessa. Partirono a combatterli mentre dicevano: "Ci è sufficiente Allāh l'Altissimo, che è eccellente Protettore a cui affidarci!"
Yaitu orang-orang yang diberitahu oleh sebagian orang musyrik, "Sesungguhnya orang-orang Quraisy di bawah komando Abu Sufyan telah menghimpun pasukan yang sangat besar untuk menyerang dan menghabisi kalian, maka berhati-hatilah dan takutlah kalian dalam menghadapi mereka.” Namun, ucapan dan peringatan itu justru menambah kepercayaan mereka kepada Allah dan keyakinan mereka akan kebenaran janji-Nya. Lalu mereka pun berangkat untuk menghadapi orang-orang musyrik tersebut seraya berkata, “Allah -Ta'ālā- yang akan melindungi kami dan Dia adalah sebaik-baik Tuhan yang kami serahkan urusan kami kepada-Nya."
Some of the idolaters said to them that the Quraysh, led by Abū Sufyān, had come together in great numbers to fight against them and to finish them off, warning them against meeting them. But their words and attempts to scare them only increased their reliance on Allah and their trust in His promise. So they went out to meet them, saying that Allah was enough for them and that He is the best Protector, while committing their lives to Him.
Les mécréants dirent à un groupe de croyants:
Les Quraychites, dirigés par `Abû Sufyân, ont réuni des troupes nombreuses afin de vous combattre et de vous anéantir. Prenez donc garde à eux et évitez d’aller à leur rencontre. Mais loin de les épouvanter, ces paroles et ces menaces raffermirent leur croyance en Allah et en la véracité de Sa promesse. Ils allèrent donc à la rencontre de l’ennemi en disant: Allah nous suffit et quel meilleur garant que Lui.
Bazı müşrikler onlara: Şüphesiz ki Kureyş, Ebû Süfyan önderliğinde sizinle savaşıp sizi yok etmek için büyük bir ordu topladı. Onlardan sakının ve karşılaşmaktan korkun dediler. Bu söz ve korkutma (Müslümanların) Allah'a imanını ve vaadine güvenini arttırdı. Onlarla karşılaşmak için çıktılar ve şöyle diyorlardı: "Allah Teâlâ bize yeter, işlerimizi kendisine havale edeceğimiz ne güzel bir vekildir."
Một số người đa thần đã hăm dọa họ: Là Quraish với lãnh đạo là Abu Sufyan đang dẫn đại quân tấn công để tiêu diệt các ngươi, hãy coi cẩn trọng khi đối mặt với họ. Lời dù dọa chỉ khiến họ gia tăng thêm niềm tin vào lời hứa hẹn của Allah, họ đã anh dũng xuất binh đối mặt kẻ thù và họ nói: Chỉ riêng Allah đủ phù hộ chúng tôi, Ngài là Đấng Hồng Phúc đáng để chúng tôi phó thác cho Ngài.
To su oni kojima su neki mnogobošci rekli: "Kurejšije su, pod vođstvom Ebu Sufjana, okupili veliku vojsku protiv vas kako bi vas iskorijenili, te ih se pričuvajte i bojte se susreta sa njima", pa im je to zastrašivanje samo iman i pouzdanje u Allaha povećalo i rekli su: "Dovoljan nam je Allah Uzvišeni, i divan li je On Zaštitnik. Njemu prepuštamo naše stanje i poslove."
[Sila] ang mga sinabihan ng mga tagapagtambal: "Tunay na ang Liping Quraysh sa pamumuno ni Abū Sufyān ay nagtipon nga sa inyo ng maraming pulutong para sa pakikipaglaban sa inyo at paglipol sa inyo kaya mag-ingat kayo sa kanila at mangilag kayo sa pakikipagkita sa kanila." Ngunit nakadagdag sa kanila ang pananalita at ang pagpapangambang ito ng paniniwala kay Allāh at tiwala sa pangako Niya kaya pumunta sila sa pakikipagharap sa mga iyon habang sila ay nagsasabi: "Nakasasapat sa amin si Allāh – pagkataas-taas Siya – at Siya ay kay inam na pagpapaubayaan namin ng nauukol sa amin."
Kaya nanumbalik sila matapos ng pagpunta nila sa "Pula ng Leyon" nang may sukdulang gantimpala mula kay Allāh, karagdagan sa mga antas nila, at kaligtasan mula sa kaaway nila sapagkat walang tumama sa kanila na pagkapatay at pagkasugat. Sumunod sila sa nagpapalugod kay Allāh sa kanila gaya ng pananatili sa pagtalima sa Kanya at pagpipigil sa pagsuway sa Kanya. Si Allāh ay may-ari ng isang sukdulang kabutihang-loob sa mga lingkod Niyang mananampalataya.
Nakon što su otišli u pohod Hamraul-esed, vratili su se iz njega sa velikom nagradom i još većim stepenima kod Allaha, s tim da u tom pohodu nije došlo do borbe protiv neprijatelja, i nisu nikakve rane zadobili. Oni su učinili ono čime je Allah zadovoljan, bivajući pokorni Njemu i čuvajući se grijeha, a Allah je blagodaran prema Svojim robovima vjernicima.
Thế là họ hưởng được ân phước vĩ đại sau khi trở về từ vành đai lửa và địa vị của họ cũng được nâng lên, họ bình an không phải đối mặt với chém giết hay thương tích, họ đã tuân thủ đúng làm Allah hài lòng và tránh được việc bất tuân Ngài, Allah có muôn vàn thiên lộc dành ban thưởng cho đám người Mu'min.
Ellos regresaron sanos y salvos de Hamra‘al-Asad, con una inmensa recompensa de parte de Al-lah y una elevación de su rango por haber buscado Su complacencia obedeciéndole constantemente. Al-lah es el poseedor de un favor inmenso hacia Sus siervos.
Tornarono, dopo la loro partenza (ad ĦAmrā Al'Asad) con una grande ricompensa da parte di Allāh e ranghi superiori, salvi dal nemico, e senza aver subito né morti né feriti, e seguirono ciò che compiace Allāh, obbedendoGli ed evitando di disobbedirGli. E Allāh possiede grande Generosità nei confronti dei Suoi sudditi credenti.
The third verse (174) recounts the blessings which descended upon these noble Companions for their brave response to the call of Jihad and for saying: حَسْبُنَا اللَّـهُ وَنِعْمَ الْوَكِيلُ (Allah is all-sufficient for us, and the best one to trust in). It was said:
فَانقَلَبُوا بِنِعْمَةٍ مِّنَ اللَّـهِ وَفَضْلٍ لَّمْ يَمْسَسْهُمْ سُوءٌ وَاتَّبَعُوا رِضْوَانَ اللَّـهِ
So, they returned with bounty from Allah, and grace, with no evil having even touched them -- and submitted to the pleasure of Allah.
Allah Almighty bestowed on them three blessings:
1. Such awe and terror was placed in the hearts of disbelievers that they ran away because of which the Companions remained protected against the rigours of fighting on the battlefield. Allah Almighty has used the very word نِعْمَة Ni'mah for what we refer to as blessing.
2. The second blessing conferred on them was the opportunity to engage in trading in the market of Hamra'al-Asad. The benefits yielded by such financial transactions were called فضل 'Fadl' or the bounty from Allah.
3. The third and the highest of the three blessings was the attainment of the pleasure of Allah which these blessed souls received in Jihad in a special manner
حَسْبُنَا اللَّـهُ وَنِعْمَ الْوَكِيلُ : Hasbunallahu wa ni` mal-wakil: A wonderful prayer for all of us
The blessings of this prayer cited by the Holy Qur'an were not limited to the Companions of the Holy Prophet ﷺ in any restrictive sense. The fact is that anyone who recites this prayer devotedly with a genuine sense of faith will share in such blessings.
Muslim scholars and spiritual masters have said that one who recites this verse a thousand times with true faith, and prays, will find that Allah Almighty has not rejected his prayer. Reciting this verse under the stress of frustrations and difficulties is a proven panacea.
The fourth verse (175) tells Muslims that the real agent behind the report that the disbelievers are coming back is شیطان Satan himself who would love to see Muslims overawed. In other words, شیطان Satan is threatening Muslims with the strength of his friends - his cohorts, the disbelievers. Thus, one of the two objects of the verb يُخَوِّفُ yukhawwifu [ frightens (you)] has been left out in the text. The one mentioned is in اولیاہُ 'auliya'ahu' (of his friends) while the one understood but not mentioned is 'you' as it would be in يُخَوِّفُکم yukhawwifukum (frightens you).
In the end, the verse exhorts Muslims not to fear such threats. What is necessary is that Muslims must continue fearing Allah, the natural outcome of which will be that a true Muslim will always think twice before embarking on anything that means disobedience to Allah. The truth of the matter is that, with Allah's help and support on ones' side, no harm can come from any side.
The Fear of Allah: What does it mean?
The imperative in the present verse obligates Muslims that they must always keep fearing Allah. In another verse, يَخَافُونَ رَبَّهُم مِّن فَوْقِهِمْ (They fear their Lord above them-16:50) those who do so have been praised. Some revered elders have explained it by saying that fearing Allah does not mean that one should be scared stiff or sit back in tears. Far from it, a God-fearing person is one who leaves everything which may become a source of Allah's displeasure or punishment.
Abu ` Ali al-Daqqaq, may Allah's mercy be upon him, says that Abu Bakr ibn al-Fuwarrak ؓ was sick so he paid him a visit. When Abu Bakr saw him, he was in tears. Abu ` Ali consoled him by saying that there was nothing to worry about, Allah Almighty will give him health soon enough. Abu Bakr corrected Abu 'Ali's impression and said that he was certainly not weeping because of any fear of death. What he really worried about was his fate after death lest he may be awarded some punishment then. (Qurtubi)
Kemudian setelah mereka kembali dari pertempuran Ḥamrā` al-Asad, mereka mendapatkan pahala yang sangat besar dari Allah, tambahan derajat kemuliaan, dan keselamatan dari musuh, yaitu tidak ada di antara kalian yang terbunuh dan tidak ada yang terluka. Mereka telah melakukan apa yang mengundang rida Allah kepada mereka, yakni senantiasa patuh dan tidak durhaka kepada-Nya dan Allah memiliki anugerah yang sangat besar bagi hamba-hamba-Nya yang beriman.
«Hamrâu'l Esed» gazvesine çıktıktan sonra Allah katından büyük bir sevap, derecelerinin arttırılması, ölüm ve yaralanma kendilerine isabet etmeden düşmanlarından selamette olarak geri döndüler. Allah'a itaat etmeye sürekli olarak devam ederek ve O'na karşı gelmekten uzak durarak Allah'ın kendilerinden razı olacağı şeylere tabi oldular. Allah, Mümin kullarına karşı büyük lütuf sahibidir.
Ils revinrent sains et saufs de Ħamrâ`al-`Asad avec une immense récompense de la part d’Allah et une élévation supplémentaire de leur rang pour avoir cherché Son agrément en Lui obéissant constamment.
Allah est Détenteur d’une faveur immense à l’égard de Ses serviteurs.
They returned from the battle of Ḥamrā’ Al-Asad with a great reward from Allah, an increase in their rank and security from their enemy, whilst suffering no deaths or wounds. They did what pleased Allah, always doing as He instructed and not going against Him; and the grace of Allah for His servants who have faith is great.
Ne var ki sizi korkutan ancak şeytandır. Yardımcıları ve avanesi ile sizi korkutur. Kesinlikle onlardan korkmayın. Şüphesiz ki onlar ne güç, ne de kuvvet sahibidir. Eğer gerçekten Müminler iseniz itaatine bağlı kalarak yalnızca Allah'tan korkun.
It is only Satan frightening you with his helpers and supporters. Do not fear them, because they have no power or strength; but fear Allah alone, by always doing as He instructs, if you truly have faith in Him.
The battle of Uhud took place at a distance of two miles from Madinah. After the battle, the enemy, led by Abu Sufyan, marched back and camped at a place called Hamra-ul-Asad, at a distance of eight miles from Madinah. After having camped there, it occurred to those who denied the truth that they had made a great mistake in leaving Uhud, as it was there that they had the best opportunity to pursue the Muslims as far as Madinah and crush their power forever. In the meantime, they met a trader’s caravan belonging to the tribe of Abdul Qays, going on to Madinah. They gave the people of the caravan some money and induced them to spread rumours in Madinah that would strike terror into the hearts of the Muslims. When they reached Madinah, they started saying that they had seen themselves that the Makkans were gathering a large force and intended to attack Madinah once again. However, the Muslims’ total trust in God was a guarantee that the planning of the enemies would prove counter-productive. The rumour about the Makkans actually benefited the Muslims, as they were now forewarned of their enemies’ intentions. Consequently, the Prophet along with his companions immediately marched towards Hamra-ul-Asad, prior to the Makkan army advancing on Madinah. When the Makkans learnt that the Muslim force was advancing towards them, they thought that the Muslims had mustered fresh forces. They immediately fled to Makkah, giving up all thoughts of attacking Madinah again.
Chẳng qua Shaytan đang hù dọa các ngươi khi hắn phô bày thế lực giả tạo, không cần trốn tránh họ bởi họ thật sự không có năng lực đó, các ngươi hãy kính sợ Allah mà tuân thủ đúng mệnh lệnh của Ngài nếu các ngươi thật sự là người Mu'min tin tưởng.
Ang nagpapangamba sa inyo ay ang demonyo lamang. Naninindak siya sa inyo sa pamamagitan ng mga tagaadya niya at mga katulong niya kaya huwag kayong maduwag sa kanila sapagkat tunay na sila ay walang kapangyarihan sa inyo ni lakas. Mangamba kayo kay Allāh lamang sa pamamagitan ng pananatili sa pagtalima sa Kanya kung kayo ay mga mananampalataya sa Kanya sa totoo.
Vas plaši šejtan, on vas plaši svojim pomagačima, a vi nemojte biti plašljivi zbog toga, jer nisu snaga i moć u njih, već se bojte Allaha pokoravajući Mu se, ako istinski u Njega vjerujete.
Sesungguhnya yang menakut-nakuti kalian itu hanyalah setan. Dia menakut-nakuti kalian melalui para pendukung dan kawan-kawannya. Oleh karena itu, janganlah kalian takut kepada mereka karena mereka tidak mempunyai daya dan upaya sedikit pun. Namun, takutlah kalian kepada Allah saja dengan senantiasa patuh kepada-Nya, jika kalian benar-benar beriman kepada-Nya.
C’est Satan qui vous fait craindre ses soutiens et ses assistants. Ne faiblissez donc pas face à eux car ils ne détiennent ni force ni puissance et craignez Allah Seul en Lui obéissant constamment si vous croyez véritablement en Lui.
Es el demonio quien les hace temer de sus seguidores. No cedan frente a ellos, ya que no poseen ni fuerza ni poder, y teman a Al-lah únicamente obedeciéndolo constantemente, si verdaderamente creen en Él.
In verità, colui che vi incute timore è Satana: Vi incute timore tramite i suoi compagni ed aiutanti; non abbiate timore di loro, poiché non possiedono né la capacità né la forza di farvi nulla; piuttosto, temete Allāh solo, restando fermi nella Sua obbedienza se siete, in verità, realmente credenti.
Previous verses mentioned the treachery and ill-will of the hypocrites. The present verses comfort the Holy Prophet ﷺ asking him not to grieve over the mischief made by the disbelievers for they cannot harm him in any way.
The last verse (178) carries a refutation of the false notion about disbelievers: How can they, while obviously prospering in the present world, be regarded as victims of Allah's wrath and rejection?
Non affliggerti, o Profeta, per gli ipocriti che accorrono alla miscredenza, disertando; nessun male da parte loro può raggiungere Allāh; al contrario, fanno del male a loro stessi, allontanandosi dalla fede di Allāh e dalla Sua obbedienza. Allāh vuole sconfiggerli: Li abbandona a loro stessi e non otterranno nulla della beatitudine dell'Aldilà, e subiranno una grande punizione nel Fuoco.
No te hundas en la tristeza, Mensajero, por los hipócritas que se abrazan a la incredulidad y la negación del mensaje. No perjudican a Al-lah en nada, más bien se dañan a sí mismos por rechazar la fe y por su desobediencia. Al abandonarlos y no facilitarles sus asuntos, Al-lah desea que no tengan parte alguna de las delicias del Más Allá, y conocerán un castigo terrible en el Fuego.
Janganlah kamu -wahai Nabi- dibuat sedih oleh orang-orang yang bersegera menjadi kafir, yaitu orang-orang munafik yang murtad karena mereka tidak akan dapat membahayakan Allah sedikit pun. Mereka hanya membahayakan diri mereka sendiri dengan sikap mereka yang menjauhi keimanan dan ketaatan kepada Allah. Allah ingin menelantarkan dan tidak memberi petunjuk kepada mereka itu sehingga mereka tidak mendapatkan bagian dari kenikmatan akhirat dan mereka akan mendapatkan azab yang besar di dalam neraka.
-Ey Peygamber!- Gerisin geriye dinlerinden dönen münafıkların küfürde koşuşturması seni hüzne düşürmesin. Onlar Allah'a hiçbir zarar veremezler. Allah'a iman ve itaatten uzaklaşarak ancak kendilerine zarar verirler. Allah onları rezil rüsva ederek ve başarısız kılarak ahiret nimetlerinden bir pay almamalarını istiyor. Ahirette onlar için büyük bir azap vardır.
Do not sorrow, O Messenger, because of those hypocrites who rush to disbelief, turning on their heels. They do not harm Allah in any way, but only harm themselves by distancing themselves from faith in Allah and from doing as He instructs. Allah wills their defeat and failure, and that they will have no portion of bliss in the Afterlife: they will have a great punishment in the fire of Hell.
Comforting the Messenger of Allah ﷺ
Allah said to His Prophet,
وَلاَ يَحْزُنكَ الَّذِينَ يُسَـرِعُونَ فِى الْكُفْرِ
(And let not those grieve you who rush with haste to disbelieve) 3:176.
Because the Prophet was eager for people's benefit, he would become sad when the disbelievers would resort to defiance, rebellion and stubbornness. Allah said, `Do not be saddened by this behavior,'
إِنَّهُمْ لَن يَضُرُّواْ اللَّهَ شَيْئاً يُرِيدُ اللَّهُ أَلاَّ يَجْعَلَ لَهُمْ حَظّاً فِى الاٌّخِرَةِ
(verily, not the least harm will they do to Allah. It is Allah's will to give them no portion in the Hereafter.) for He decided with His power and wisdom that they shall not acquire any share in the Hereafter,
وَلَهُمْ عَذَابٌ عظِيمٌ
(For them there is a great torment.)
Allah said about the disbelievers,
إِنَّ الَّذِينَ اشْتَرَوُاْ الْكُفْرَ بِالإِيمَـنِ
(Verily, those who purchase disbelief at the price of faith,) by exchanging disbelief for faith,
لَن يَضُرُّواْ اللَّهَ شَيْئاً
(not the least harm will they do to Allah.) Rather, they will only harm themselves,
وَلَهُمْ عَذَابٌ أَلِيمٌ
(For them, there is a painful torment.)
Allah said next,
وَلاَ يَحْسَبَنَّ الَّذِينَ كَفَرُواْ أَنَّمَا نُمْلِى لَهُمْ خَيْرٌ لاًّنفُسِهِمْ إِنَّمَا نُمْلِى لَهُمْ لِيَزْدَادُواْ إِثْمَاً وَلَهْمُ عَذَابٌ مُّهِينٌ
(And let not the disbelievers think that Our postponing their punishment is good for them. We postpone the punishment only so that they may increase in sinfulness. And for them is a disgraceful torment) 3:178.
This statement is similar to Allah's other statements,
أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ
(Do they think that because We have given them abundant wealth and children, that We hasten unto them with good things. Nay, but they perceive not.) 23:55,56 and
فَذَرْنِى وَمَن يُكَذِّبُ بِهَـذَا الْحَدِيثِ سَنَسْتَدْرِجُهُمْ مِّنْ حَيْثُ لاَ يَعْلَمُونَ
(Then leave Me Alone with such as belie this Qur'an. We shall punish them gradually from directions they perceive not.) 68:44, and,
وَلاَ تُعْجِبْكَ أَمْوَلُهُمْ وَأَوْلَـدُهُمْ إِنَّمَا يُرِيدُ اللَّهُ أَن يُعَذِّبَهُمْ بِهَا فِى الدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَـفِرُونَ
(And let not their wealth or their children amaze you. Allah's plan is to punish them with these things in this world, and that their souls shall depart (die) while they are disbelievers) 9:85.
Allah then said,
مَّا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَى مَآ أَنتُمْ عَلَيْهِ حَتَّى يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ
(Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good.) 3:179, meaning, He allows a calamity to happen, and during this calamity His friend becomes known and His enemy exposed, the patient believer recognized and the sinful hypocrite revealed. This Ayah refers to Uhud, since Allah tested the believers in that battle, thus making known the faith, endurance, patience, firmness and obedience to Allah and His Messenger that the believers had. Allah exposed the hypocrites in their defiance, reverting from Jihad, and the treachery they committed against Allah and His Messenger . This is why Allah said,
مَّا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَى مَآ أَنتُمْ عَلَيْهِ حَتَّى يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ
(Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good.)
Mujahid commented, "He distinguished between them during the day of Uhud." Qatadah said, "He distinguished between them in Jihad and Hijrah." Allah said next,
وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ
(Nor will Allah disclose to you the secrets of the Unseen.) meaning, you do not have access to Allah's knowledge of His creation so that you can distinguish between the believer and the hypocrite, except by the signs of each type that Allah uncovers. Allah's statement,
وَلَكِنَّ اللَّهَ يَجْتَبِى مِن رُّسُلِهِ مَن يَشَآءُ
(but Allah chooses of His Messengers whom He wills.) is similar to another Ayah,
عَـلِمُ الْغَيْبِ فَلاَ يُظْهِرُ عَلَى غَيْبِهِ أَحَداً - إِلاَّ مَنِ ارْتَضَى مِن رَّسُولٍ فَإِنَّهُ يَسْلُكُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَداً
((He Alone is) the All-Knower of the Unseen, and He reveals to none His Unseen. Except to a Messenger (from mankind) whom He has chosen, and then He makes a band of watching guards (angels) to march before him and behind him.) 72:26,27. Allah then said,
فَـَامِنُواْ بِاللَّهِ وَرُسُلِهِ
(So believe in Allah and His Messengers.) Obey Allah and His Messenger and adhere to the law that he legislated for you,
وَإِن تُؤْمِنُواْ وَتَتَّقُواْ فَلَكُمْ أَجْرٌ عَظِيمٌ
(and if you believe and fear Allah, then for you there is a great reward.)
The Censure of Selfishness, and Warning Against it
Allah said,
وَلاَ يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَآ ءَاتَـهُمُ اللَّهُ مِن فَضْلِهِ هُوَ خَيْراً لَّهُمْ بَلْ هُوَ شَرٌّ لَّهُمْ
( And let not those who are stingy with that which Allah has bestowed on them of His bounty (wealth) think that it is good for them. Nay, it will be worse for them.) 3:180
Therefore, the Ayah says that the miser should not think that collecting money will benefit him. Rather, it will harm him in his religion and worldly affairs. Allah mentions the money that the miser collected on the Day of Resurrection,
سَيُطَوَّقُونَ مَا بَخِلُواْ بِهِ يَوْمَ الْقِيَـمَةِ
(the things that they stingy with shall be tied to their necks like a collar on the Day of Resurrection.)
Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«مَنْ آتَاهُ اللهُ مَالًا فَلَمْ يُؤَدِّ زَكَاتَهُ، مُثِّلَ لَهُ شُجَاعًا أَقْرَعَ، لَهُ زَبِيبَتَانِ، يُطَوَّقُهُ يَوْمَ الْقِيَامَةِ، يَأْخُذُ بِلِهْزِمَتَيْهِ يَعْنِي بِشِدْقَيْهِ يَقُولُ: أَنَا مَالُكَ، أَنَا كَنْزُك»
(Whoever Allah makes wealthy and he does not pay the Zakah due on his wealth, then (on the Day of Resurrection) his wealth will be made in the likeness of a bald-headed poisonous male snake with two black spots over the eyes. The snake will encircle his neck and bite his cheeks and proclaim, `I am your wealth, I am your treasure.')
The Prophet then recited the Ayah,
وَلاَ يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَآ ءَاتَـهُمُ اللَّهُ مِن فَضْلِهِ هُوَ خَيْراً لَّهُمْ بَلْ هُوَ شَرٌّ لَّهُمْ
( And let not those who are stingy with that which Allah has bestowed on them of His bounty think that it is good for them. Nay, it will be worse for them), until the end. Al-Bukhari, but not Muslim, collected this Hadith using this chain of narration, Ibn Hibban also collected it in his Sahih.
Imam Ahmad recorded that `Abdullah said that the Prophet said,
«مَا مِنْ عَبْدٍلَا يُؤَدِّي زَكَاةَ مَالِهِ إِلَّا جُعِلَ لَهُ شُجَاعٌ أَقْرَعُ يَتْبَعُهُ، يَفِرُّ مِنْهُ وَهُوَ يَتْبَعُهُ، فَيَقُولُ: أَنَا كَنْزُك»
(Every person who does not pay the Zakah due on his wealth, will have his money made into the shape of a bald-headed, poisonous male snake who will follow him. The person will run away from the snake, who will follow him and proclaim, `I am your treasure.')
`Abdullah then recited the Ayah in Allah's Book that testifies to this fact,
سَيُطَوَّقُونَ مَا بَخِلُواْ بِهِ يَوْمَ الْقِيَـمَةِ
(the things that they were stingy with shall be tied to their necks like a collar on the Day of Resurrection.)
This was recorded by At-Tirmidhi, An-Nasa'i, and Ibn Majah, and At-Tirmidhi said, "Hasan Sahih."
Allah's statement,
وَلِلَّهِ مِيرَاثُ السَّمَـوَتِ وَالاٌّرْضِ
(And to Allah belongs the inheritance of the heavens and the Earth), means,
وَأَنفِقُواْ مِمَّا جَعَلَكُم مُّسْتَخْلَفِينَ فِيهِ
(and spend of that whereof He has made you trustees) 57: 7. Therefore, since all affairs are under Allah's control, then spend from your money so it will benefit you on the Day of Return,
وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
(and Allah is Well-Acquainted with all that you do.) with your intentions and what your hearts conceal.
"Janganlah kamu disedihkan oleh orang-orang yang segera menjadi kafir; sesungguhnya mereka sekali-kali tidak dapat mem-beri mudarat kepada Allah sedikit pun. Allah berkehendak tidak akan memberi suatu bagian (dari pahala) kepada mereka di Hari Akhirat, dan mereka mendapatkan azab yang besar. Sesungguhnya orang-orang yang menukar iman dengan kekafiran, sekali-kali mereka tidak dapat memberi mudarat kepada Allah sedikit pun; dan mereka mendapat azab yang pedih." (Ali Imran: 176-177).
(176) Nabi ﷺ sangatlah bersemangat berbuat baik kepada makhluk dan berusaha memberikan petunjuk kepada mereka. Beliau bersedih hati apabila mereka tidak mendapatkan petunjuk. Allah تعالى berfirman, ﴾ وَلَا يَحۡزُنكَ ٱلَّذِينَ يُسَٰرِعُونَ فِي ٱلۡكُفۡرِۚ ﴿ "Janganlah kamu di-sedihkan oleh orang-orang yang segera menjadi kafir" karena keinginan mereka yang begitu besar padanya dan antusias mereka atasnya.
﴾ إِنَّهُمۡ لَن يَضُرُّواْ ٱللَّهَ شَيۡـٔٗاۚ ﴿ "Sesungguhnya mereka sekali-kali tidak dapat memberi mudarat kepada Allah sedikit pun." Allah adalah pembela agamaNya, penolong RasulNya dan pemberlaku urusanNya tanpa mereka. Maka janganlah engkau menghiraukan mereka dan jangan-lah engkau memperhatikan mereka. Mereka itu hanya berusaha memudaratkan diri mereka sendiri dengan hilangnya keimanan (pada diri mereka) di dunia dan adanya siksaan yang pedih di akhirat kelak, disebabkan kehinaan mereka di hadapan Allah dan jatuhnya martabat mereka dari WajahNya dan kehendakNya, maka Allah tidak menjadikan bagi mereka bagian pahalaNya sedikit pun di akhirat. Allah menghinakan mereka dan tidak memberikan bimbingan kepada mereka sebagaimana Allah memberikan bim-bingan itu kepada wali-waliNya, dan barangsiapa yang dikehen-daki oleh Allah baik, sebagai suatu keadilan dariNya atau suatu hikmah, niscaya Allah akan memberitahunya bahwa mereka itu tidaklah suci untuk mendapatkan petunjuk dan tidak pula mereka menerima jalan yang lurus disebabkan akhlak mereka yang telah rusak dan tujuan mereka yang buruk.
(177) Kemudian Allah تعالى mengabarkan bahwa orang-orang yang telah memilih kekufuran daripada keimanan dan suka terhadapnya sebagaimana sukanya orang yang siap mengerahkan segala hartanya untuk mendapatkan barang yang disukainya, ﴾ لَن يَضُرُّواْ ٱللَّهَ شَيۡـٔٗاۚ ﴿ "sekali-kali mereka tidak dapat memberi mudarat kepada Allah sedikit pun," akan tetapi mudarat dari perbuatan mereka itu akan kembali kepada mereka sendiri. Karena itu Allah berfirman, ﴾ وَلَهُمۡ عَذَابٌ عَظِيمٌ ﴿ "Dan mereka mendapat azab yang pedih." Lalu bagaima-nakah mereka bisa memberikan mudarat kepada Allah? Mereka telah sangat menjauh dari keimanan dan sangat menyukai keku-furan kepada Yang Maha Penyayang, maka Allah tidaklah butuh kepada mereka. Allah telah memilih dari hamba-hambaNya yang baik dan bersih dari selain orang-orang kafir itu bagi agamaNya, dan menyiapkan untuk agamaNya orang-orang yang diridhaiNya untuk membelaNya dari orang-orang yang memiliki hati yang mantap dan akal yang cemerlang, dan orang-orang yang cerdik dari para tokoh yang hebat. Allah تعالى berfirman,
﴾ قُلۡ ءَامِنُواْ بِهِۦٓ أَوۡ لَا تُؤۡمِنُوٓاْۚ إِنَّ ٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ مِن قَبۡلِهِۦٓ إِذَا يُتۡلَىٰ عَلَيۡهِمۡ يَخِرُّونَۤ لِلۡأَذۡقَانِۤ سُجَّدٗاۤ 107 ﴿
"Katakanlah, 'Berimanlah kamu kepadanya atau tidak usah beriman (sama saja bagi Allah).' Sesungguhnya orang-orang yang diberi pengeta-huan sebelumnya apabila al-Qur`an dibacakan kepada mereka, niscaya mereka menyungkur atas muka mereka sambil bersujud." (Al-Isra`: 107).
Ne sombre pas dans le chagrin, ô Messager, à cause des hypocrites qui s’empressent d’adhérer à la mécréance et d’apostasier. Ils ne nuiront à Allah en rien, c’est plutôt à eux-mêmes qu’ils nuisent par leur rejet de la foi et par leur désobéissance.
En les abandonnant et en ne leur facilitant pas leurs affaires, Allah désire qu’ils n’aient aucune part dans les délices de l’au-delà et ils connaîtront un châtiment terrible dans le Feu.
O Poslaniče, neka te ne žaloste munafici koji srljaju u nevjerstvo i otpadaju od vjere, oni Allahu ne mogu nauditi, već samo sebi štete svojim udaljavanjem od vjerovanja u Allaha i od pokornosti Njemu. Allah ne želi da ih uputi kako nikakvu nagradu na ahiretu ne bi imali, gdje će veliku kaznu u džehennemu dobiti.
Ngươi - hỡi Thiên Sứ - đừng rơi vào kế hoạch của chúng khi thấy chúng hổ trợ nhóm phủ nhận đức tin phản đạo thuộc nhóm Munafiq. Rằng họ không gây cho Allah bất cứ thiệt hại nào, chẳng qua họ chỉ tự hại thân mình vì đã tự xa rời niềm tin Iman và thuần phục Allah. Chẳng qua Allah muốn hạ nhục họ, không phù hộ họ để họ không hưởng được ân phước ở Đời Sau và họ phải đối diện với hành phạt đau đớn.
Huwag magsadlak sa iyo sa kalungkutan, O Sugo, ang mga nagmamabilis sa kawalang-pananampalataya, na mga nanunumbalik sa mga dinaanan nila kabilang sa mga kampon ng pagpapaimbabaw sapagkat tunay na sila ay hindi magdudulot kay Allāh ng alinmang pinsala; namiminsala lamang sila sa mga sarili nila dahil sa kalayuan nila sa pananampalataya kay Allāh at pagtalima sa Kanya. Nagnanais si Allāh sa pagtatwa sa kanila at hindi pagtutuon sa kanila na hindi sila magkaroon ng bahagi sa kaginhawahan sa Kabilang-buhay. Ukol sa kanila roon ay isang pagdurusang sukdulan sa Apoy.
176- Küfürde yarışan kimseler seni üzmesin. Onlar Allah’a hiçbir zarar veremezler. Allah onlara âhirette hiçbir pay bırakmamak ister. Onlar için çok büyük bir azap da vardır.
177- Şüphe yok ki iman karşılığında küfrü satın alanlar, Allah’a hiçbir zarar veremezler. Onlar için çok acıklı bir azab da vardır.
176. Peygamber sallallahu aleyhi ve sellem’in insanlara düşkünlüğü pek fazlaydı. Onların hidâyet bulmaları için son derece gayret ederdi ve hidâyet bulmadıkları vakit de üzülürdü. O bakımdan Yüce Allah ona şöyle hitap etmektedir:“Küfürde” ona olan aşırı rağbetleri ve ona çokça düşkün olmaları sebebi ile “yarışan kimseler seni üzmesin. Onlar Allah’a hiçbir zarar veremezler.” Çünkü Allah dininin yardımcısıdır, Rasûlünü destekleyendir ve onlara rağmen emrini gerçekleştirendir. O bakımdan onlara aldırma, onları önemseme.
Onlar dünyada imanı elden kaçırmaları, ahirette de can yakıcı azap ile karşı karşıya kalmaları sureti ile yalnızca kendilerine zarar verirler ve ancak bunun için çalışırlar. Allah nezdinde değersiz olmaları, O’nun gözünde kıymet ifade etmemeleri ve O’nun da âhirette onlara herhangi bir pay bırakmak istememesinden dolayı O, onları yardımsız bırakmış, gerçek dostları ve haklarında hayır murat ettiği kimseler arasına katılmaya onları muvaffak kılmamıştır. Bu ise onun bir adâleti ve hikmetinin bir tecellisidir. Çünkü Yüce Allah onların hidâyet bulacak kadar temizlenip arınmış ve doğruyu kabul eden kimseler olmadıklarını bilir. Buna sebep ise ahlaklarının bozukluğu ve niyetlerinin kötü oluşudur.
177. Daha sonra Yüce Allah küfrü imana tercih edip onu sevdiği bir malı satın almak istiyormuş gibi karşılığında bir başka malını feda etmeyi göze alan kimsenin arzusu ile küfrü arzulayanların “Allah’a hiçbir zarar” veremeyeceklerini haber vermektedir. Aksine bunların yaptıklarının zararları kendilerine döner. Bundan dolayı Yüce Allah:“Onlar için çok acıklı bir azap da vardır” buyurmaktadır.
Hem bunlar nasıl Allah’a herhangi bir şekilde zarar verebilirler ki? Çünkü onlar hiçbir şekilde imana rağbet etmediler. Aksine tam bir şevkle Rahman’ı inkâra yöneldiler. Allah’ın onlara ihtiyacı yoktur. Zaten Yüce Allah, onların dışında iyi ve tertemiz kulları arasından dinini kabul edip ona bağlananları, basiret ve akıl sahibi kimseler ile kahraman ve yiğit erlerden olgun akıl sahibi kimseleri dininin yardımcısı olmaları için seçip hazırlamıştır. Nitekim Yüce Allah şöyle buyurmaktadır:“De ki: Ona ister iman edin ister iman etmeyin. Çünkü bundan önce kendilerine ilim verilmiş olanlara (ayetlerimiz) okununca çenelerinin üzerine yüzüstü secdeye kapanırlar...”(el-İsra, 17/107)
Quả thật, những kẻ thay đổi sự vô đức tin bằng niềm tin Iman không gây thiệt hại gì đến Allah, chẳng qua tự họ hại họ mà thôi và họ sẽ bị trừng phạt đau đớn ở Đời Sau.
Tunay na ang mga nagpalit sa pananampalataya ng kawalang-pananampalataya ay hindi pipinsala kay Allāh ng alinmang bagay; pipinsala lamang sila sa mga sarili nila. Ukol sa kanila ay isang pagdurusang masakit sa Kabilang-buhay.
Doista oni koji su vjerovanje zamijenili nevjerstvom ne mogu Allahu nauditi, već samima sebi, i njima pripada bolna patnja na ahiretu.
Aquellos que intercambiaron la fe por la incredulidad no perjudican en nada a Al-lah. Más bien se dañan a ellos mismos y tendrán un castigo doloroso en el Más Allá.
In verità, coloro che hanno scambiato la fede con la miscredenza non fanno alcun male ad Allāh, piuttosto fanno del male a loro stessi, e subiranno una dolorosa punizione nell'Aldilà.
Ceux qui ont échangé la foi contre la mécréance ne nuiront en rien à Allah. C’est plutôt à eux-mêmes qu’ils nuisent et ils auront un châtiment douloureux dans l’au-delà.
Şüphesiz imanı küfürle değiştirenler, Allah'a hiçbir şekilde zarar veremezler. Onlar ancak kendi nefislerine zarar verirler. Ahirette onlar için elem verici bir azap vardır.
Those who exchange faith for disbelief will not harm Allah in any way: He is the Mighty and free from any need of His creation. They only harm themselves, and they will have a painful punishment in the Afterlife.
Sesungguhnya orang-orang yang menukar iman dengan kekafiran itu tidak akan membahayakan Allah sedikit pun karena Dia adalah Tuhan Yang Mahakaya lagi Mahaperkasa. Sesungguhnya mereka hanya membahayakan diri mereka sendiri dan mereka akan mendapatkan azab yang sangat pedih di akhirat.
Rablerini inkâr eden, şeriatine karşı çıkan kimseler, kendilerine mühlet verilmesini ve içinde bulundukları küfür üzerine ömürlerinin uzatılmasını kendileri için hayırlı olduğunu zannetmesinler. İş onların zannettiği gibi değildir. Ancak biz onlara işledikleri günahlara daha çok günah katmaları için mühlet veriyoruz. Onlar için aşağılayıcı bir azap vardır.
The real problem is that, being veiled from our eyes, life is not what it appears to be. People are concerned with saving themselves from ‘hell’ (the difficulties and problems of this world) and devote all their attention to attaining the ‘paradise’ of this world. But it would be wiser to aim for the Paradise of the next world and in so doing save oneself from the Hell of the next world. Wealth, property and the trappings of honour are things that everyone can see with his own eyes. That is why man relentlessly pursues these goals, exerting himself to the utmost, so as not to be deprived of them. But the actual human dilemma is the question of the Hereafter. This real problem has been screened from our eyes, because human beings have to be put to the test by God. However, God has His way of informing people of it. This is done by selecting His messengers from amongst men, so that they may make people aware of the realities beyond death. The real test of man is to discover the truth in the message of the preacher (da‘i) appointed by God. He may see the actual reality in a verbal message. He may hear the divine voice in the voice of a human being. God speaks through His messengers—human beings. Now man has to acknowledge a man like himself as one receiving the divine message.
"Dan janganlah sekali-kali orang-orang kafir menyangka, bahwa pemberian (waktu) tangguh Kami kepada mereka adalah lebih baik bagi mereka. Sesungguhnya Kami memberi (waktu) tangguh kepada mereka hanyalah supaya bertambah-tambah dosa mereka; dan mereka mendapatkan azab yang menghinakan." (Ali Imran: 178).
(178) Maksudnya, janganlah orang-orang kafir itu berpra-sangka kepada Rabb mereka, lalu mereka mencampakkan agama-Nya, dan memerangi RasulNya, bahwa Kami membiarkan mereka dalam dunia ini dan tidak menghancurkan mereka serta tindakan Kami menangguhkan mereka itu adalah baik bagi diri mereka dan merupakan kecintaan Kami kepada mereka. Semua itu tidak seperti yang mereka sangka, tapi semua itu disebabkan karena keburukan yang dikehendaki oleh Allah kepada mereka dan tambahan sik-saan dan hukuman di samping siksaan tersebut. Karena itu Allah berfirman, ﴾ إِنَّمَا نُمۡلِي لَهُمۡ لِيَزۡدَادُوٓاْ إِثۡمٗاۖ وَلَهُمۡ عَذَابٞ مُّهِينٞ ﴿ "Sesungguhnya Kami memberi tangguh kepada mereka hanyalah supaya bertambah-tambah dosa mereka; dan mereka mendapatkan azab yang menghinakan."
Allah تعالى menangguhkan bagi seorang yang zhalim hingga bertambahlah kezhalimannya dan diikuti oleh kekufurannya hingga bila Allah menghukumnya, maka Dia menghukumnya dengan hukuman Yang Mahaperkasa lagi Mahakuasa, maka waspadalah orang-orang yang zhalim dari penangguhan tersebut, dan agar mereka tidak mengira bahwa Dzat Yang Mahabesar lagi Mahatinggi melupakan mereka.
Que ceux qui mécroient en leur Seigneur et s’opposent à Sa religion ne croient pas que le délai qu’Allah leur accorde en les laissant vivre dans la mécréance est un bien pour eux.
Au contraire, Il leur donne ainsi l’occasion d’amasser des péchés supplémentaires qui leur vaudront un châtiment humiliant.
Neka nikako ne misle oni koji ne vjeruju u Gospodara i suprotstavljaju se Njegovom zakonu da to što im Allah daje vremena i dug život predstavlja dobro za njih – naprotiv, Allah im daje vremena kako bi što više grijeha učinili i njima pripada bolna patnja.
Coloro che hanno rinnegato il loro Dio e si sono opposti con ostinazione alla Sua Shari'ah, in verità non pensino che la proroga che viene concessa loro e la loro lunga vita, mentre persistono nella miscredenza, sia cosa migliore per loro; al contrario, le cose non stanno come loro insinuano: In verità, concediamo loro una proroga per far sì che i loro peccati e misfatti aumentino, e subiranno una punizione umiliante.
Và đối với những kẻ phủ nhận Thượng Đế, chống đối lại bộ giáo lý của Ngài đừng có tưởng việc trì hoãn không trừng phạt họ và cho họ sống thọ để họ tiếp tục trên hiện trạng phủ nhận đức tin là điều tốt đối với bản thân họ, chẳng qua việc trì hoãn là để tội lỗi họ thêm nặng và gánh chịu cực hình lớn hơn.
Huwag ngang magpalagay ang mga tumangging sumampalataya sa Panginoon nila at nagmatigas sa Batas Niya na ang pagpapalugit sa kanila at ang pagpapahaba ng buhay nila, gayong sila ay nasa kawalang-pananampalataya, ay mabuti para sa mga sarili nila. Ang usapin ay hindi gaya ng ipinagpalagay nila. Nagpapalugit lamang Kami sa kanila upang madagdagan sila ng kasalanan sa dating kasalanan nila dahil sa dami ng mga pagsuway nila. Ukol sa kanila ay isang pagdurusang mang-aaba.
Jangan sekali-kali orang-orang yang kafir kepada Tuhan mereka dan menolak syariat-Nya menyangka bahwa penangguhan waktu dan umur panjang yang diberikan kepada mereka yang masih berstatus kafir lebih baik bagi diri mereka. Permasalahannya tidak seperti yang mereka sangka karena sesungguhnya Kami memberikan penangguhan waktu kepada mereka itu semata-mata agar dosa-dosa mereka semakin bertambah dengan banyaknya perbuatan maksiat yang mereka lakukan, dan mereka akan mendapatkan azab yang menghinakan.
Que aquellos que no creen en su Señor y se oponen a Su religión no crean que el plazo que Al-lah les otorga, dejándolos vivir en la incredulidad, es un bien para ellos. Por el contrario, Él les da así la ocasión de acumular más pecados, que les valdrán un castigo humillante.
Commentary
Material affluence of disbelievers is, after all, an extension of Divine punishment
Let there be no doubt about the worldly wellbeing of disbelievers for one may be tempted to believe that since Allah Almighty has given respite, long life, security and comfort to disbelievers so that they go on increasing in their crimes, they should, then, be taken as innocent. Far from it, because the verse means that Muslims should not feel upset about this temporary respite and affluence given to disbelievers as all this worldly wealth and power in their hands - despite their disbelief and disobedience - is nothing but a form of the very punishment destined for them. Today, they do not realize it. But, once they leave the mortal world, they would. They would discover to their dismay that all those articles of comfort they acquired and spent in sin were, in reality, the very embers of Hell. This is corroborated by several other verses of the Qur'an. For instance, (Allah intends to punish them with it – 9:55) which means that the wealth and power of disbelievers and their vulgarly luxurious consumerism should not be a matter of pride for them for this is nothing but an installment of that very punishment from Allah which will cause their punishment in the Hereafter to increase.
Those who disbelieve in their Lord and stubbornly resist His sacred law should not think that it is good for them because they are given time and live long, remaining as they are, in disbelief. It is not as they think. They are only given more time to multiply in sin, disobedience upon their disobedience: they will have a humiliating punishment.
178- Sakın o inkâr edenler kendilerine mühlet vermemizi haklarında hayırlı sanmasınlar. Onlara mühlet vermemiz ancak günahlarını artırmaları içindir. Onlar için alçaltıcı bir azap vardır.
178. Yâni Rablerini inkâr edip O’nun dînine karşı çıkanlar ve Rasûlüne savaş açanlar, bizim kendilerini bu dünyada bırakarak onları kökten imha etmeyişimizi, onlara mühlet verişimizi kendileri için hayırlı ve bunun, bizim onları sevdiğimizden ileri geldiğini sanmasınlar. Asla! Durum onların zannettikleri gibi değildir. Bu, Allah’ın haklarında dilediği bir kötülük ve azaplarına azap katarak cezalarını daha bir artırması içindir. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Onlara mühlet vermemiz ancak günahlarını artırmaları içindir. Onlar için alçaltıcı bir azap vardır.” Şânı Yüce Allah azgınlığı artsın, inkârı sürüp gitsin diye zalime mühlet verir, sonra da güçlü ve kudretli kimsenin yakalayışı ile onu yakalar. Bundan dolayı zalimler kendilerine mühlet verilmesinden çekinsinler ve hiçbir zaman O, büyük ve en Yüce Allah’ın elinden kurtulacaklarını sanmasınlar.
Ô croyants, il ne sied pas à la sagesse d’Allah de vous laisser mêlés aux hypocrites sans vous distinguer les uns des autres ni sans faire ressortir les véritables croyants. Il vous distingue par des charges et des épreuves diverses afin que le croyant soit différencié de l’hypocrite.
La sagesse d’Allah n’a pas non plus vocation à vous dévoiler l’Invisible (dont un aspect consiste à différencier le croyant de l’hypocrite), mais Il choisit parmi Ses messagers qu’Il veut afin de lui dévoiler une part de l’Invisible. C’est ainsi qu’Il a dévoilé à Son Prophète Muħammad l’identité des hypocrites.
Réalisez donc votre croyance en Allah et en Son Messager: si vous croyez réellement et craignez Allah en vous conformant à Ses commandements et en délaissant ce qu’Il interdit, vous trouverez une récompense immense auprès d’Allah.
179- Allah mü’minleri üzerinde bulunduğunuz bu halde bırakacak değildir. Nihâyet murdarı temizden ayıracaktır. Allah size gaybı bildirecek de değildir; fakat Allah peygamberlerden dilediğini seçer. O halde Allah’a ve rasûllerine iman edin. Eğer iman edip sakınırsanız sizin için pek büyük bir mükâfat vardır.
179. Yâni mü’minleri içinde bulunduğunuz bu karışık ve belirsiz halde bırakmak, Allah’ın hikmetine uygun bir şey değildir. O, önünde sonunda murdarı temizden, mü’mini münâfıktan, doğruyu yalancıdan ayırt edecektir. Aynı şekilde kulları hakkında sadece kendisinin bildiği gayba kullarını muttali kılması da O’nun hikmetine uygun değildir. O bakımdan O’nun göz kamaştırıcı hikmeti, murdarı temizden ayırt etmek için türlü imtihan ve sınamalar ile kullarını sınamayı gerektirmiştir. O nedenle de Yüce Allah, peygamberlerini göndermiş, onlara itaat edip emirlerine bağlanmayı ve onlara iman etmeyi emretmiştir. İmân ve takvâ karşılığında da onlara mükâfat vaadinde bulunmuştur. Böylece insanlar da peygamberlerine tâbî olma konusunda itaatkârlar ve isyankârlar, mü’minler ve münâfıklar, müslümanlar ve kâfirler olmak üzere iki kısma ayrılmışlardır. Böylelikle Yüce Allah buna göre mükâfat ve ceza verecek, kullarına adâlet, lütuf ve hikmetini açıkça gösterecektir.
Creyentes, no es propio de la sabiduría de Al-lah juntarlos con los hipócritas sin distinguirlos de ellos y sin destacar a los verdaderos creyentes. Él los distingue a través de cargas y pruebas diversas, a fin de que el creyente sea diferenciado del hipócrita. No está en la sabiduría de Al-lah la intención de revelarles lo oculto (diferenciar al creyente del hipócrita), pero Él elige entre Sus mensajeros a quien quiere para develarle una parte de lo oculto. Es así que ha revelado a Su profeta Mujámmad r la identidad de los hipócritas. Por lo tanto, crean en Al-lah y en Su Mensajero: si creen realmente y temen a Al-lah, acatando Sus mandatos y desistiendo de lo que Él ha prohibido, encontrarán una recompensa inmensa junto a Al-lah.
Tidaklah bijaksana bilamana Allah membiarkan kalian -wahai orang-orang mukmin- dalam kondisi bercampur baur dengan orang-orang munafik dan tidak ada perbedaan yang jelas di antara kalian, serta tidak ada kejelasan tentang orang-orang yang beriman dengan sungguh-sungguh sampai Dia memisahkan kalian melalui berbagai macam kewajiban dan cobaan agar terlihat jelas siapa sosok mukmin yang baik dan siapa sosok munafik yang buruk. Juga tidaklah bijaksana bilamana Allah memberitahukan kepada kalian perkara yang gaib sehingga kalian bisa membedakan siapa yang mukmin dan siapa yang munafik. Akan tetapi, Allah memilih orang yang Dia kehendaki di antara rasul-rasul-Nya untuk diberitahu sebagian dari perkara yang gaib, sebagaimana Dia memberitahu Nabi Muhammad -ṣallallāhu 'alaihi wa sallam- perihal kondisi orang-orang munafik. Oleh karena itu, berimanlah kalian kepada Allah dan Rasul-Nya dengan sungguh-sungguh. Jika kalian beriman dengan sungguh-sungguh dan bertakwa kepada Allah dengan menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya, niscaya kalian akan mendapatkan pahala yang sangat besar di sisi Allah.
Allah would not leave you, O believers, as you are, mixed with the hypocrites with no separation between you, without making it clear those who truly have faith. So He separates you through different obligations and trials, to make clear those who have faith and those who are hypocrites, and to separate the good from the bad. He would not give you knowledge of the Ghaib so that you could distinguish between a believer and a hypocrite; but Allah chooses whomever He wills of His messengers and gives them some knowledge of the Ghaib, as He gave His Prophet Muhammad (peace be upon him) knowledge of the state of the hypocrites. So have faith in Allah and His Messenger; and if you truly have faith and are mindful of Allah, then follow His instructions and stay away from what He has prohibited – so that you gain a great reward from Allah.
The previous verse (178) answered the question about disbelievers as to why they, being the detested ones in the sight of Allah, are in possession of all sort of wealth, property and other means of luxurious living?
The present verse (179), in sharp contrast, removes the doubt about true believers as to why they, being the favoured servants of Allah, are tested with all sorts of hardships? Being favoured required that they should have been the ones living in comfort surrounded by its paraphernalia!
Commentary
The wisdom of making a believer distinct from a hypocrite through practical demonstration rather than through a revelation.
It has been said in this verse that Allah Almighty has His way of making a sincere believer distinct from a hypocrite through which He generates such situations of hardship as would expose the hypocrisy of the hypocrites practically. This distinction, though, could also be made by identifying hypocrites by name through a revelation. But, the later course was not taken because it would have not been wise. The whole range of wisdom behind what Allah does is known to Him alone. However, one wise consideration in the present context could be: If Muslims were told about a person being a hypocrite through revelation, they would have had no difficulty in dealing with them carefully, but this would have not provided them with a clearly demonstrated proof necessarily acceptable to the hypocrites - for, they would have still insisted: You are wrong. We are true Muslims.'
Contrary to this, the distinction was made practically. The introduction of hardship put the hypocrites to test in which they failed and ran away. Their hypocrisy was demonstrated and exposed practically and openly. Now they did not have the cheek to claim that they were true, sincere and believing Muslims.
The manner in which the hypocrites were exposed yielded yet another benefit for Muslims when their formal relationship was also severed with the hypocrites. Otherwise, maintaining a state of discord in the heart with a veneer of formal social dealing would have been equally harmful ethically.
The Unseen when communicated to anyone is no Knowledge of the Unseen as such
This verse tells us that Allah Almighty does not inform everyone about Unseen matters through the medium of revelation (Wahy). However, He does inform His chosen prophets in this manner. From this, let no one hasten to doubt that prophets too have become sharers in the Knowledge of the Unseen or the knower, of the Unseen! The reason is that the Knowledge of the Unseen which is particularly attributed to the being of Allah Almighty cannot be taken as being shared by any created being. Doing so is Shirk (the crime of ascribing partners to Allah). The particular Knowledge is fortified by two conditions:
1. This should be intrinsic to the being, not given by anyone else.
2. This has to be all-comprehensive, encompassing all universes, the past and the future - a Knowledge that covers even the minutest particle without any possibility of anything remaining hidden from it. As for things of the Unseen the information of which is given to His prophets by Allah Almighty through the medium of revelation (Wahy), they are not, really, the Knowledge of the Unseen as such. They are, rather, news of the Unseen given to prophets, something about which the Holy Qur'an it self has used the expression أَنبَاءِ الْغَيْبِ (news or reports of the Unseen) at several places :
مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ
... a part of the news of the Unseen We reveal to you. (11:49)
Having faith implies not being obsessed with one’s own self. Such an obsession amounts to assigning the position of greatness to one’s own self rather than to God. A believer should not be engrossed in the world, as this would mean that he did not attach real importance to the Hereafter. A believer should eschew arrogance, miserliness, injustice, and even love for and deep attachment to anything other than God. He should instead adopt the ways of God-worship, humility, generosity and justice. This would show that he is sincere in his faith and that he has actually dedicated himself to God and the Hereafter. Failure to do so means that he is not sincere in his faith. In spite of a formal acceptance of faith, he would in fact be living in this world very much like the non-believers. The division into good and bad souls in the Hereafter will be based on reality rather than on ostentatious behaviour. We find that wicked people too have been given full freedom. But it is only so that they can reveal their entirely perverse nature (what lies within them). Yet, however hard they may try, they can never succeed in vanquishing the believers. They have the power to use their freedom only where they themselves are concerned, not against others.
"Allah sekali-kali tidak akan membiarkan orang-orang yang beriman dalam keadaan kamu sekarang ini, sehingga Dia menyi-sihkan yang buruk (munafik) dari yang baik (Mukmin). Dan Allah sekali-kali tidak akan memperlihatkan kepada kamu hal-hal yang ghaib, akan tetapi Allah memilih siapa yang dikehendakiNya dari kalangan Rasul-rasulNya. Karena itu berimanlah kepada Allah dan Rasul-rasulNya; dan jika kamu beriman dan bertakwa, maka kalian mendapatkan pahala yang besar." (Ali Imran: 179).
(179) Maksudnya, bukanlah merupakan hikmah Allah bahwa Dia membiarkan kaum Mukminin berada dalam kondisi seperti yang kalian alami berupa campur-baur dan tidak ada pem-bedaan, hingga Allah memilah orang yang buruk dari yang baik, orang Mukmin dari orang munafik, orang yang benar dari orang yang dusta. Dan bukan merupakan hikmahNya juga bahwa hamba-hambaNya mengetahui hal ghaib yang Dia ketahui pada hamba-Nya, maka hikmah Allah yang agung menghendaki agar Allah menguji para hambaNya dan memberikan cobaan kepada mereka dengan perkara yang dapat membedakan antara yang buruk dari yang baik dengan beberapa bentuk ujian dan cobaan. Maka Allah mengutus para rasulNya dan memerintahkan mereka untuk taat, patuh, dan beriman kepada mereka. Lalu Allah menjanjikan kepada mereka atas keimanan dan ketakwaan itu dengan pahala yang besar. Maka terpecahlah manusia dari segi keikutsertaannya kepada Rasul menjadi dua bagian; orang-orang yang taat dan orang-orang yang durhaka, orang-orang yang Mukmin dan orang-orang yang munafik, dan orang-orang Muslim dan orang-orang yang kafir; agar hal itu mengakibatkan adanya pahala dan hukuman, dan agar tampaklah keadilan, kemuliaan, dan hikmahNya kepada makhlukNya.
Allahova mudrost iziskuje da vas ne ostavi bez iskušenja koje će razdvojiti vjernike od munafika. On vas iskušava raznovrsnim zaduženjima i nedaćama, kako bi se odvojio dobri vjernik od nevaljalog licemjera. I Allahova mudrost iziskuje da ne znate gajb (ljudskim čulima nedokučivo) pa da raspoznajete munafike među vama, već Allah odabire koga On hoće za poslanstvo, pa mu da uvid u dio gajba, kao što je učinio sa Muhammedom, sallallahu alejhi ve sellem, kojem je dao da zna ko su munafici. Ostvarite svoje vjerovanje u Allaha i Njegovog Poslanika, a ako istinski budete vjerovali i Allaha se bojali činjenjem naređenog i klonjenjem zabranjenog, pripast će vam velika nagrada kod Gospodara vašeg.
Non è parte della Saggezza di Allāh abbandonarvi, o voi credenti, nelle vostre attuali condizioni di fratellanza ed uguaglianza con gli ipocriti, senza mettere in evidenza chi sia il vero credente, finché non vi distingua, attribuendovi dei doveri e mettendovi alla prova, affinché si possa fare distinzione tra il buon credente ed il malvagio politeista . E non è parte della Saggezza di Allāh che vi mostri l'Ignoto, che discrimina tra il credente ed il politeista; piuttosto, Allāh sceglie chi vuole dei Suoi messaggeri: Rivela loro alcune cose dell'Ignoto, così come rivelò al Suo Profeta Muħammed, pace e benedizione di Allāh su di lui, le condizioni degli ipocriti: Così migliorarono la loro fede in Allāh e nel Suo Messaggero. E se, in verità, siete realmente credenti e temete Allāh obbedendo ai Suoi ordini e rispettando i Suoi divieti, otterrete una grande ricompensa presso Allāh.
Hindi nangyaring bahagi ng karunungan ni Allāh na magpabaya Siya sa inyo, O mga mananampalataya, sa kalagayang kayo ay naroon gaya ng paghahalubilo sa mga mapagpaimbabaw, kawalang ng pagkakakubukuran sa pagitan ninyo, at kawalang ng pagkakahiwalay ng mga mananampalataya nang totohanan upang magbukod Siya sa inyo sa pamamagitan ng mga uri ng mga tungkulin at mga pagsubok upang malantad ang kaaya-ayang mananampalataya mula sa karima-rimarim na mapagpaimbabaw. Hindi nangyaring bahagi ng karunungan ni Allāh na magpabatid sa inyo hinggil sa Lingid para makapagbukod kayo sa pagitan ng mananampalataya at mapagpaimbabaw, subalit si Allāh ay pumipili mula sa mga sugo Niya ng sinumang niloloob para magpabatid Siya rito ng ilan sa Lingid kung paanong nagpabatid Siya sa Propeta Niyang si Muḥammad – basbasan Niya ito at pangalagaan – ng kalagayan ng mga mapagpaimbabaw. Kaya magpakatotoo kayo sa pananampalataya ninyo kay Allāh at sa Sugo Niya. Kung sasampalataya kayo nang totohanan at mangingilag kayong magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya, ukol sa inyo ay isang gantimpalang sukdulan sa ganang kay Allāh.
-Ey Müminler!- Münafıklarla iç içe olduğunuz durumda sizi onlardan ayırt etmeden ve Müminlerin hak üzere olduğunu açıklamadan bırakmak Allah'ın bir hikmeti değildir. Güzel Müminin pis münafıktan ayırt edilmesi için çeşitli sorumluluk ve belalarla sizi sınar. Mümin ile münafığın arasını ayırt etmeniz için gaybı size bildirmesi Allah'ın bir hikmeti değildir. Nasıl münafıkların halini Muhammed -sallallahu aleyhi ve sellem-'e bildirdi ise, Allah, resullerinden dilediğini seçer ve gaybın bazısını ona bildirir. O halde Allah'a ve resulüne iman edin. Eğer gerçekten iman eder ve emirlerini yerine getirip yasaklarından kaçınarak Allah'tan korkarsanız, Allah katında sizin için büyük bir mükâfat vardır.
Không phải là điều sáng suốt nếu Allah không mặc cho các ngươi - tín đồ Mu'min - sống chung với nhóm người Munafiq, không tách biệt các ngươi khỏi họ thậm chí cho các ngươi nếm biết bao gian truân khó nhọc để nhận biết rõ ai là người Mu'min chính thống từ đám Munafiq nhơ nhuốc. Và không phải là sự sáng suốt nếu Allah cho các ngươi biết được điều huyền bí để tách biệt nhóm Mu'min và nhóm Munafiq, tuy nhiên Allah muốn cho ai biết tùy Ngài trong số Thiên Sứ của Ngài giống như Ngài đã cho Thiên Sứ Muhammad biết rõ đích danh từng tên Munafiq một, ngụ ý muốn xác định niềm tin Iman của các ngươi với Allah và Thiên Sứ của Ngài, nếu các ngươi là người Mu'min chính thống và biết kính sợ Allah mà tuân thủ theo mệnh lệnh của Ngài và tránh xa điều Ngài cấm thì các ngươi sẽ được phần hưởng vĩ đại nơi Allah.
Oni koji škrtare u blagodatima koje im je Allah dao iz obilja Svoga pa uskraćuju ono što je Allah obavezao da se udijeli iz njihovog imetka, neka nikako ne misle da je to dobro za njih – to je loše za njih! Zato što nisu udijelili zbog svoje škrtosti bit će im okačeno o vrat na Sudnjem danu, i time će biti kažnjavani. Allahu će se vratiti sve što je na nebesima i na Zemlji nakon što sve nestane, i On je Živi i Onaj Koji detaljno zna ono što radite, i obračunat će vas za to.
Allah'ın lütfundan kendilerine verdiği nimetlerinde cimrilik yapan ve Allah'ın ondaki hakkını yerine vermeyenler, kendileri için onun hayır olduğunu zannetmesinler. Bilakis o, onlar için şerdir. Çünkü bu cimrilik yaptıkları mallar, kıyamet gününde boyunlarına dolanan bir tasma olup onunla azap göreceklerdir. Gökler ve yerler yalnızca Allah'ın idaresindedir. O, bütün mahlukatı fani olduktan sonra hayat sahibidir. Allah yapmış olduklarınızı en ince ayrıntısına kadar hakkıyla bilir. Yaptıklarınızın karşılığını size verecektir.
Huwag ngang magpalagay ang mga nagmamaramot ng ibinigay sa kanila ni Allāh mula sa mga biyaya bilang pagmamagandang-loob mula sa Kanya kaya nagkakait sila sa karapatan ni Allāh sa mga ito. Huwag silang magpalagay na iyon ay mabuti para sa kanila, bagkus iyon ay masama para sa kanila dahil ang ipinagmamaramot nila ay magiging isang kulyar na kukulyaran sila sa pamamagitan nito sa Araw ng Pagbangon sa mga leeg nila habang pinagdurusa sila sa pamamagitan nito. Sa kay Allāh lamang mananauli ang anumang nasa mga langit at lupa. Siya ang Buhay matapos ng pagkalipol ng nilikha Niya sa kabuuan nila. Si Allāh ay Maalam sa mga kaliit-liitan ng anumang ginagawa ninyo.Gaganti Siya sa inyo rito.
Và những kẻ keo kiệt đã được Allah ban cho giàu có thì lại không chịu thực hiện bổn phận (xuất Zakah) chớ tưởng rằng điều đó tốt đẹp cho họ, không là điều xấu cho họ, bởi với tài sản mà họ keo kiệt sẽ bị treo trên cổ họ trong Ngày Tận Thế để trừng phạt họ, Allah là Đấng duy nhất quáng xuyến tất cả trời đất, Ngài sống mãi sau khi vạn vật đều tan biến, Ngài biết rõ chi tiết việc họ từng làm và sẽ thưởng phạt phù hợp cho họ.
E coloro che risparmiano le grazie ricevute da Allāh non credano, impedendo il diritto sancito da Allāh, che ciò sia migliore per loro; al contrario, è per loro un male, poiché ciò che non elargiscono sarà come un collare che porteranno attorno al collo, nel Giorno del Giudizio, e ad Allāh solo torna tutto ciò che vi è nei Cieli e in Terra; Lui è il Vivente, dopo la scomparsa di tutto il creato, ed è Consapevole di ogni minima azione che compiete, e vi ricompenserà per ciò.
Aquellos que son avaros con los bienes que Al-lah les concedió y se niegan a extraer de allí lo que a Él le corresponde, no crean que ganarán en ese juego: el bien que acapararon será el Día de la Resurrección un yugo alrededor de su cuello con el que los torturaremos. Es de Al-lah todo lo que contienen los cielos y la Tierra. Él es el Viviente que permanece después de la desaparición de todas Sus criaturas. Al-lah conoce hasta el menor de sus actos y los retribuirá en consecuencia.
Jangan sekali-kali orang-orang yang kikir dengan kenikmatan yang Allah berikan kepada mereka hingga mereka enggan memberikan hak Allah yang ada pada harta tersebut, mengira bahwa hal itu baik bagi mereka. Sebaliknya, hal itu buruk sekali bagi mereka karena apa yang mereka pertahankan dengan kekikiran itu akan menjadi kalung yang melingkar di leher mereka kelak pada hari Kiamat sebagai hukuman atas mereka. Hanya milik Allahlah segala sesuatu yang ada di langit dan bumi, Dialah Yang Mahahidup setelah semua makhluk binasa. Allah Maha Mengetahui kebaikan dan keburukan yang kalian perbuat dan Dia akan memberi kalian balasan yang setimpal dengannya.
Anomalies in the conduct of Jews were mentioned at the beginning of Surah 'Al-` Imran (21-25). The text now reverts back to the same subject. The verses cited above carry related topics. In between, there are words of comfort for the Holy Prophet ﷺ as well as those giving good counsel to Muslims.
Commentary
The first (180) of the seven verses (180-186) appearing here repudiates miserliness and carries a warning for those who practice it.
The Definition of Miserliness and the punishment it brings
In the terminology of the Shari` ah of Islam, miserliness (بُخل Bukhl) refers to the act of not spending that which it is obligatory to spend in the way of Allah. Therefore, miserliness is forbidden (haram). Besides, it carries a stern warning of Hell for its practitioners. As for occasions where spending is not obligatory (wajib) but only recommended (mustahabb), then not spending there is not included under the miserliness which is forbidden. However, this too is called miserliness in its general sense. As said earlier, this kind of miserliness is not forbidden (haram) but against the preferred choice (khilaf aula) it certainly is.
Appearing in Hadith, there is another word - شُّحَّ Shuhh - also used in the sense of بُخل Bukhl or miserliness. By definition, it means not spending what it was obligatory to spend - one may go even farther than that by remaining consumed with greed to increase one's wealth. This then, shall be a crime much more severe than ordinary miserliness. Therefore, the Holy Prophet ﷺ said:
لا یَجتمِعُ شُحُّ و ایمانُ فی قَلبِ رَجُلِ مُسلِم ابَدا
That is, miserliness (Shuhh) and faith (Iman) can never coexist in the heart of a Muslim. (Qurtubi)
The punishment for miserliness بُخُل (Bukhl) mentioned in this verse: 'They shall be forced, on the Doomsday, to put on round their necks the shackles of what they were miserly with' has been explained by the Holy Prophet ﷺ in the following words reported by Sayyidna Abu Hurairah ؓ
'Anyone Allah blessed with some wealth and who did not pay the zakah due on it properly will find his or her wealth turn into a deadly snake shackled round the neck chomping at the person's mouth from one to the other end of the lips and saying: 'I am your wealth. I am your capital gain.' Thereafter, the Holy Prophet ﷺ recited this verse (180). (Al-Nas'i, from Tafsir al-Qurtubi)
180- Allah’ın lütfundan kendilerine verdiği şeylerde cimrilik edenler bunu haklarında hayırlı sanmasınlar. Bilakis bu, onlar için bir şerdir. Cimrilik ettikleri şeyler, Kıyâmet günü boyunlarına bir halka olarak geçirilecektir. Göklerin ve yerin mirası, Allah’ındır. Allah yaptıklarınızdan haberdardır.
180. Cimrilik edenler yâni Allah’ın lütfundan kendilerine vermiş olduğu mal, mevki, ilim vb. gibi Allah’ın bağışı ve ihsanı olup da kendilerine zarar vermeyecek şekilde bunları kullarına vermelerini emretmiş olduğu şeyleri vermeyerek cimrilik yapanlar, bunları alıkoyanlar ve Allah’ın kullarından bunları esirgeyerek yaptıkları bu işin kendileri için hayırlı olduğunu zannedenler böyle zannetmesinler. Aksine bu, onlar için hem dünyalarında hem dinlerinde hem hâlihazırdaki hayatlarında, hem de uhrevi hayatlarında bir şerdir, kötülüktür.“Cimrilik ettikleri şeyler, Kıyamet günü boyunlarına bir halka olarak geçirilecektir.” Yâni cimrilik ederek vermedikleri o şeyler, kendisi ile azap görecekleri bir halka olarak boyunlarına geçirilecektir. Nitekim sahih bir hadiste şöyle geçmektedir:“Cimri kimseye Kıyâmet gününde malı başında tüy bulunmayan, gözleri üzerinde siyah iki nokta bulunan büyük bir yılan şeklinde gösterilir. Bu yılan onu çenesinden yakalayarak: “Ben senin malınım, ben senin hazinenim”der.” Daha sonra Rasûlullah sallallahu aleyhi ve sellem bunun doğruluğunu dair de bu âyet-i kerimeyi okumuştur. İşte bu kimseler, cimriliklerinin kendilerine fayda sağlayacağını ve işlerine yarayacağını zannetmişlerdir. Ama iş onların aleyhine dönmüş ve kendilerine en büyük zarar ve cezanın sebebi olmuştur.“Göklerin ve yerin mirası Allah’ındır.” Yâni mülkün mutlak mâliki O’dur. Bütün mülkler ise asıl mâlikine döner. Kullar ise beraberlerinde ne bir dirhem, ne bir dinar ne de bunun dışında herhangi bir mal olmaksızın gideceklerdir. Nitekim Yüce Allah şöyle buyurmaktadır:“Yeryüzüne ve üzerindekilerine elbet biz mirasçı oluruz ve onlar yalnız Bize döndürülürler.”(Meryem, 19/40) Yüce Allah’ın (cimrilik etmeme konusunda) ilk sebep ile son sebebi nasıl söz konusu ettiği üzerinde dikkatle düşünelim. Ki bunların her birisi de kulun Allah’ın kendisine ihsan ettiklerini esirgeyerek cimrilik etmemesini gerektirmektedir. Şöyle ki:
Önce Allah, insanın elinde ve yanında bulunanların Allah’ın bir lütuf ve bir nimeti olduğunu, bunların kulun mülkü olmadığını haber vermiştir. Aksine Allah’ın lütuf ve ihsanı olmasaydı bu servetten insan eline hiçbir şey geçmezdi. Onun bunu alıkoyup infak etmemesi, Allah’ın lütuf ve ihsanını engellemesi demektir. Diğer taraftan Allah’ın ona ihsanda bulunması, onun da Allah’ın kullarına ihsanda bulunmasını gerektirmektedir. Nitekim Yüce Allah:“Allah’ın sana ihsan ettiği gibi sen de ihsanda bulun”(el-Kasas, 28/77) buyurmaktadır. Buna göre elinde bulunan nimetlerin kesinlikle Allah’ın lütfu olduğunu bilen bir kimse, kendisine zarar vermeyen, aksine kalbinde ve malında ona fayda sağlayan, imanını artıran ve pek çok afetlerden korunmasına sebep teşkil eden ihtiyaç fazlasını engellemez.
Daha sonra Yüce Allah ikinci olarak kulların elinde bulunan bütün her şeyin Allah’a döneceğini ve Yüce Allah’ın ona mirasçı olacağını söz konusu etmektedir. O mirasçıların en hayırlısıdır. O halde herhangi bir şeyi esirgeyerek cimrilik etmenin bir anlamı yoktur. Çünkü elde bulunan her şey zeval bulacaktır ve başkasına intikal edecektir.
Daha sonra yüce Allah üçüncü olarak da cezaî sebebi zikrederek:“Allah yaptıklarınızdan haberdardır” buyurmaktadır. O, bütün amellerinizden haberdar olduğuna göre bu, yapılan hayırların güzel bir şekilde mükâfatlandırılmasını ve kötülüklerin de cezalandırılmasını gerektirir. O halde kalbinde zerre ağırlığı kadar imandan eser bulunan herhangi bir kimse, mükâfatı gerektiren infaktan uzak durmamalı, cezalandırmayı gerektiren cimriliğe ve eli sıkılığa da razı olmamalıdır.
"Sekali-kali janganlah orang-orang yang bakhil dengan harta yang Allah berikan kepada mereka dari karuniaNya menyangka, bahwa kebakhilan itu baik bagi mereka. Sebenarnya kebakhilan itu adalah buruk bagi mereka. Harta yang mereka bakhilkan itu kelak akan dikalungkan di lehernya pada Hari Kiamat. Dan ke-punyaan Allah-lah segala warisan (yang ada) di langit dan bumi. Dan Allah mengetahui apa yang kamu kerjakan." (Ali Imran: 180).
(180) Maksudnya, janganlah orang-orang yang bakhil itu menyangka, yaitu orang yang menahan sesuatu yang mereka miliki dari sesuatu yang telah diberikan oleh Allah kepada mereka berupa karuniaNya seperti harta, kedudukan, ilmu dan sebagainya, yang telah Allah berikan dan Allah anugerahkan kepada mereka, dan Allah memerintahkan kepada mereka untuk mendermakan harta yang tidak akan memudaratkan mereka disebabkannya kepada hamba-hambaNya yang lain, namun mereka bakhil akan hal tersebut, mereka menahannya dari hamba-hamba Allah, dan mereka berpikir bahwa itu lebih baik buat mereka. Akan tetapi itu justru lebih buruk buat mereka dalam agama dan dunia mereka, sekarang maupun nanti.
﴾ سَيُطَوَّقُونَ مَا بَخِلُواْ بِهِۦ يَوۡمَ ٱلۡقِيَٰمَةِۗ ﴿ "Harta yang mereka bakhilkan itu kelak akan dikalungkan di lehernya pada Hari Kiamat." Maksudnya, Allah akan menjadikan harta yang mereka bakhilkan itu sebagai kalung pada leher-leher mereka seraya mereka disiksa dengannya seba-gaimana yang diriwayatkan dalam hadits yang shahih,
إِنَّ الْبَخِيْلَ يُمَثَّلُ لَهُ مَالُهُ يَوْمَ الْقِيَامَةِ شُجَاعًا أَقْرَعَ لَهُ زَبِيْبَتَانِ ثُمَّ يَأْخُذُ بِلِهْزِمَتَيْهِ يَقُوْلُ: أَنَا مَالُكَ، أَنَا كَنْزُكَ.
"Sesungguhnya orang yang bakhil itu pada Hari Kiamat, hartanya akan dijadikan seekor ular jantan yang botak yang memiliki dua taring, kemudian ia akan mematok kedua rahang (pemilik)nya seraya berkata, 'Saya adalah hartamu, saya adalah harta simpananmu'."[12]
Lalu Rasulullah ﷺ membaca ayat ini untuk membenarkan-nya. Orang-orang bakhil itu menyangka bahwa kebakhilan mereka berguna bagi mereka dan akan menyelamatkan mereka, namun ternyata perkaranya terbalik secara total, bahkan kebakhilan me-reka itu menjadi mudarat paling besar bagi mereka dan penyebab bagi siksaan atas mereka.
﴾ وَلِلَّهِ مِيرَٰثُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۗ ﴿ "Dan kepunyaan Allah-lah segala warisan (yang ada) di langit dan bumi," maksudnya, Allah تعالى adalah Raja atas segala raja, dan seluruh raja-raja kembali kepada Pemiliknya, dan hamba-hamba akan kembali dari dunia dengan tidak mem-bawa apa-apa dari dirham dan dinar, dan tidak juga harta lainnya. Allah تعالى berfirman,
﴾ إِنَّا نَحۡنُ نَرِثُ ٱلۡأَرۡضَ وَمَنۡ عَلَيۡهَا وَإِلَيۡنَا يُرۡجَعُونَ 40 ﴿
"Sesungguhnya Kami mewarisi bumi dan semua orang-orang yang ada di atasnya, dan hanya kepada Kami-lah mereka dikembalikan." (Mar-yam: 40).
Perhatikanlah bagaimana Allah menyebutkan sebab awal dan sebab akhir, di mana kedua sebab itu mengharuskan seorang hamba tidak bakhil dengan harta yang telah Allah berikan kepada-nya.
Pertama, Allah mengabarkan tentang sesuatu yang ada pada hamba dan miliknya itu merupakan karunia dari Allah dan nikmat-Nya dan bukan milik hamba tersebut, bahkan sekiranya bukan karena karunia Allah atasnya dan kebaikanNya, niscaya tidak akan ada sama sekali pada dirinya sesuatu pun dari padanya. Maka tindakan bakhilnya itu menghalangi karunia Allah dan kebaikan-Nya. Karena kebaikanNya itu mengharuskan ia berbuat kebaikan juga kepada hamba-hambaNya, sebagaimana Allah berfirman,
﴾ وَأَحۡسِن كَمَآ أَحۡسَنَ ٱللَّهُ إِلَيۡكَۖ ﴿
"Dan berbuat baiklah (kepada orang lain) sebagaimana Allah telah berbuat baik kepadamu." (Al-Qashash: 77).
Barangsiapa yang meneliti (dengan seksama) bahwa apa yang ada padanya itu merupakan karunia dari Allah, niscaya dia tidak akan menahan karunia itu, yang tidak akan memudaratkannya, akan tetapi justru berguna bagi dirinya; pada hatinya, hartanya, dan bertambahnya iman, serta terpelihara dari bencana.
Kemudian kedua, Allah menyebutkan bahwa apa yang ada pada tangan hamba-hamba itu semuanya kembali kepada Allah dan diwarisi oleh Allah تعالى, dan Allah adalah sebaik-baik Pewaris, maka tidak ada artinya bersikap bakhil pada sesuatu yang akan hilang darimu dan akan berpindah kepada selain dirimu.
Kemudian ketiga, Allah menyebutkan sebab balasan, seraya berfirman, ﴾ وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرٞ ﴿ "Dan Allah mengetahui apa yang kamu kerjakan." Apabila Allah itu Maha Mengetahui pada perbuatan-perbuatan kalian seluruhnya –dan hal itu mengharuskan adanya balasan yang baik bagi kebaikan, dan hukuman atas kejahatan– niscaya tidaklah akan terlambat seseorang yang dalam hatinya ada iman walau seberat biji sawi untuk berinfak, di mana dia akan memperoleh balasan, dan dia tidak akan bahagia dengan menahan infak yang akan membuat dirinya mendapat hukuman.
Que ceux qui sont avares des bienfaits d’Allah et refusent d’en prélever ce qui Lui revient ne croient pas qu’ils sont gagnants: le bien dont ils se seront accaparé sera le Jour de la Résurrection un carcan autour de leurs cous par lequel on les suppliciera. C’est à Allah que reviendra ce que contiennent les Cieux et la Terre. Il est le Vivant qui Subsiste après la disparition de toutes Ses créatures.
Allah connaît les moindres de vos agissements et Il vous rétribuera en conséquence.
Those who are not generous with the blessings Allah has given them out of His kindness, not fulfilling Allah’s right with it, should not think that this is good for them. Rather, it is bad for them, because whatever they are miserly with will be hung around their necks on the Day of Judgement as a punishment. To Allah alone belongs all that is in the heavens and the earth. He is the Living after all His creation has passed away. Allah is well aware of the good and evil that you do, and will reward you accordingly.
Allah a entendu les paroles des juifs qui ont dit:
Allah est pauvre car Il nous demande un prêt alors que nous sommes riches de ce que nous possédons.
Nous consignerons cette calomnie au sujet de leur Seigneur ainsi que l’assassinat de leurs prophètes et nous leur dirons:
Goûtez au châtiment brûlant dans le Feu.
Allah certainly heard when the Jews said that Allah was poor, because He asked them for a ‘loan’, and that they were rich because of their wealth. Allah will record this shameful statement in their record of actions along with the eagerness of their ancestors in killing the prophets of Allah on purpose and unjustly. Allah will tell all of them to taste the punishment of burning in the fire of Hell.
The second verse (18) warns Jews against their grave act of effrontery and mentions its punishment. According to the background of the event, when the Holy Prophet ﷺ presented the Qur'anic injunctions relating to Zakah and Sadaqat (charities), the arrogant Jews started saying that Allah had surely become poor and needy while they were rich, or else why would He go about asking us to give? We seek refuge with Allah from such effrontery. Obviously, they would have hardly believed in the absurd statement they made but, in all likelihood, they would have said so to prove that the Holy Prophet ﷺ was, God forbid, false in his statement. Their argument was: If these verses of the Qur'an are true, then, it necessarily follows that Allah be poor and needy! This absurd argument of theirs being false in itself was not worth responding to because the injunction of Allah Almighty was not for His benefit; it was, rather, for the benefit of the owners of wealth themselves in this world and the hereafter. But, it was termed as giving loan to Allah elsewhere because repayment of a loan is necessary and certain in the sight of every good person. Similar is the case of charity given by someone, the repayment of which Allah Almighty takes upon Himself as if it was the payment of loan taken from someone. Anyone who believes in Allah Almighty as the Creator and Master of everything would never stoop to entertain the kind of doubt from these words of the verse which is there in the saying of the insolent Jews. For this reason, the Qur'an has certainly refrained from answering this doubt. Instead, it has simply restricted itself to announcing that they shall be appre-hended and punished for this effrontery of theirs, for having falsified the Holy Prophet ﷺ and for having made fun of him. It was said that their insolent words will be put on record in 'writing' so that the final evidence goes against them on the Day of Judgmentand they are punished for what they did. Otherwise, Allah Almighty needs no writing.
Along with this act of effrontery committed by the Jews, yet another crime of theirs has been mentioned, that is, they not 'only falsified the prophets and mocked at them, they even went to the limit of killing them! That such people could falsify and flout any prophet or messenger of Allah hardly remains surprising.
Staying emotionally satisfied with disbelief in and disobedi-ence to Allah is also an equally grave sin
Worth noticing at this point is the fact that those being addressed by the Holy Prophet ﷺ and the Qur'an are the Jews of Madinah while the incident of the killing of prophets belongs to a time much earlier than theirs, that is, to the time of Sayyidna Yahya and Sayyidna Zakariyya, may peace be on them. Now, the question is: How is it that the crime of the killing of the prophets referred to in this verse was attributed to these addressees? The reason is: The Jews of Madinah were quite satisfied with this act committed by their Jewish predecessors; therefore, they too were counted as those who fall under the injunction governing killers of prophets.
Imam al-Qurubi (رح) has said in his Tafsir that 'remaining satisfied with disbelief (kufr) is also included under disbelief and disobedience' which is a major juristic ruling in Islam. A saying of the Holy Prophet ﷺ explains it further. He said:
'When a sin is committed on God's earth, following which; the person who is present on the spot opposes that sin and considers it to be bad, then, such a person shall be deemed as not present there, that is, he is no accomplice in their sin. And, a person who, though not present physically yet is quite satisfied with this act of sinners, then, this person shall be considered, despite his absence (from the scene of sin), an accomplice in their sin.'
In the later part of the present verse (181) and in the third verse (182), the text recounts the punishment to be meted out to such loud-mouthed people by saying that they shall be consigned to the Hell to experience the taste of burning in fire which is but the outcome of their own deeds and certainly no injustice from Allah.
Allāh ha ascoltato ciò che dissero gli Ebrei, quando dissero: "In verità Allāh è povero, poiché ci chiede un prestito, e noi siamo ricchi di beni". Allāh disse: "Annoteremo le bugie che hanno pronunciato e l'oltraggio fatto al loro Dio, e il fatto di aver ucciso i Suoi profeti senza alcun diritto, e diremo loro: Assaggiate la punizione ardente del Fuoco".
Talaga ngang nakarinig si Allāh sa sabi ng mga Hudyo nang nagsabi sila: "Tunay na si Allāh ay maralita yayamang humiling Siya mula sa amin ng pautang samantalang kami ay mga mayaman dahil sa taglay naming mga yaman." Magsusulat Kami ng sinabi nila na paninirang-puri at kabulaanan sa Panginoon nila at ng pagpatay nila sa mga propeta nila nang walang karapatan at magsasabi Kami sa kanila: "Lumasap kayo ng pagdurusang nanununog sa Apoy.
Allah nghe rõ câu nói của nhóm Do Thái khi họ nói: "Chắc chắn Allah nghèo lắm vì Ngài đã hỏi nợ chúng tôi còn chúng tôi giàu có bởi khối tài sản." TA sẽ viết lại hết mọi lời khoác lác và xỉ nhục mà họ đã thốt ra, và việc họ vô cớ giết chết những vị Nabi của Ngài. TA nói với họ rằng, các ngươi hãy nếm đi hành phạt bị thiêu đốt trong Hỏa Ngục.
Al-lah escuchó las palabras de los judíos que dijeron: Al-lah es pobre, ya que nos pide un préstamo mientras que nosotros somos ricos en posesiones. Hemos registrado esta calumnia hacia su Señor, así como que hayan asesinado a Sus profetas y les diremos: Prueben el castigo ardiente del Fuego.
Yahudiler: «Allah fakirdir, bizden borç istedi ve bizler elimizde olan mallar ile zenginiz» dediğinde şüphesiz Allah, onların söylediği sözü duydu. Rablerine attıkları bu yalan ve iftirayı, peygamberlerini haksız yere öldürmelerini yazacağız. Onlara: "Ateşin yakıcı azabı tadın!" diyeceğiz.
Allah je čuo govor jevreja kada su rekli: "Allah je siromah jer od nas traži zajam, a mi smo bogati jer imamo imetak." Mi ćemo zapisati laž koju su izrekli na račun svog Gospodara, i što su bespravno ubijali vjerovjesnike, i reći ćemo im: "Iskusite patnju džehennemsku!"
Sungguh Allah telah mendengar ucapan orang-orang Yahudi tatkala mereka berkata, “Sesungguhnya Allah itu miskin karena Dia meminta pinjaman (hutang) kepada kita, sedangkan kita adalah orang-orang kaya dengan harta benda yang kita punya.” Kami akan mencatat ucapan kebohongan mereka yang sangat keji atas nama Tuhan dan perbuatan yang tidak dibenarkan berupa pembunuhan terhadap nabi-nabi mereka. Kami akan berfirman kepada mereka semua, “Rasakanlah azab yang membakar di neraka.”
Allah Warns the Idolators
Sa`id bin Jubayr said that Ibn `Abbas said, "When Allah's statement,
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) 2:245 was revealed, the Jews said, `O Muhammad! Has your Lord become poor so that He asks His servants to give Him a loan' Allah sent down,
لَّقَدْ سَمِعَ اللَّهُ قَوْلَ الَّذِينَ قَالُواْ إِنَّ اللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَآءُ
(Indeed, Allah has heard the statement of those (Jews) who say: "Truly, Allah is poor and we are rich!") 3:181."
This Hadith was collected by Ibn Marduwyah and Ibn Abi Hatim.
Allah's statement,
سَنَكْتُبُ مَا قَالُواْ
(We shall record what they have said) contains a threat and a warning that Allah followed with His statement,
وَقَتْلِهِمُ الاٌّنْبِيَآءَ بِغَيْرِ حَقٍّ
(and their killing of the Prophets unjustly,)
This is what they say about Allah and this is how they treat His Messengers. Allah will punish them for these deeds in the worst manner,
لَّقَدْ سَمِعَ اللَّهُ قَوْلَ الَّذِينَ قَالُواْ إِنَّ اللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَآءُ سَنَكْتُبُ مَا قَالُواْ وَقَتْلَهُمُ الاٌّنبِيَاءَ بِغَيْرِ حَقٍّ وَنَقُولُ ذُوقُواْ عَذَابَ الْحَرِيقِ - ذلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ اللَّهَ لَيْسَ بِظَلَّـمٍ لِّلْعَبِيدِ
(and We shall say: "Taste you the torment of the burning (Fire)." This is because of that which your hands have sent before you. And certainly, Allah is never unjust to (His) servants.)
They will be addressed like this as a way of chastising, criticism, disgrace and humiliation.
Allah said,
الَّذِينَ قَالُواْ إِنَّ اللَّهَ عَهِدَ إِلَيْنَا أَلاَّ نُؤْمِنَ لِرَسُولٍ حَتَّى يَأْتِيَنَا بِقُرْبَانٍ تَأْكُلُهُ النَّارُ
(Those (Jews) who said: "Verily, Allah has taken our promise not to believe in any Messenger unless he brings to us an offering which the fire (from heaven) shall devour.")
Allah refuted their claim that in their Books, Allah took a covenant from them to only believe in the Messenger whose miracles include fire coming down from the sky that consumes the charity offered by a member of the Messenger's nation, as Ibn `Abbas and Al-Hasan stated. Allah replied,
قُلْ قَدْ جَآءَكُمْ رُسُلٌ مِّن قَبْلِى بِالْبَيِّنَـتِ
(Say: "Verily, there came to you Messengers before me, with Al-Bayinat...") with proofs and evidence,
وَبِالَّذِى قُلْتُمْ
(and even with what you speak of) a fire that consumes the accepted charity, as you asked,
فَلِمَ قَتَلْتُمُوهُمْ
(why then did you kill them) Why did you meet these Prophets with denial, defiance, stubbornness and even murder,
إِن كُنتُمْ صَـدِقِينَ
(if you are truthful), if you follow the truth and obey the Messengers.
Allah then comforts His Prophet Muhammad ,
فَإِن كَذَّبُوكَ فَقَدْ كُذِّبَ رُسُلٌ مِّن قَبْلِكَ جَآءُوا بِالْبَيِّنَـتِ وَالزُّبُرِ وَالْكِتَـبِ الْمُنِيرِ
(Then if they reject you, so were Messengers rejected before you, who came with Al-Baiyyinat and the Scripture, and the Book of Enlightenment.) meaning, do not be sad because they deny you, for you have an example in the Messengers who came before you. These Messengers were rejected although they brought clear proofs, plain evidence and unequivocal signs,
وَالزُّبُرِ
(and the Zubur), the divinely revealed Books that were sent down to the Messengers,
وَالْكِتَـبِ الْمُنِيرِ
(and the Book of Enlightenment) meaning the clarification and best explanation.
"Sungguh Allah telah mendengar perkataan orang-orang yang mengatakan, 'Sesungguhnya Allah miskin, dan kami kaya.' Kami akan mencatat perkataan mereka itu dan perbuatan mereka membunuh nabi-nabi tanpa alasan yang benar, dan Kami akan mengatakan (kepada mereka), 'Rasakanlah olehmu azab yang membakar.' (Azab) yang demikian itu adalah disebabkan perbuat-an tanganmu sendiri, dan bahwasanya Allah sekali-kali tidak menganiaya hamba-hambaNya." (Ali Imran: 181-182).
(181) Allah تعالى mengabarkan tentang perkataan orang-orang yang durhaka yang telah berucap dengan perkataan yang paling buruk, paling keji dan paling busuk, lalu Allah mengabar-kan bahwasanya Dia telah mendengar apa yang mereka katakan, dan bahwa Dia akan menulis dan menjaga (catatan) itu bersama perbuatan-perbuatan mereka yang sangat keji yaitu membunuh para nabi yang berdakwah. Dan bahwa Allah akan menghukum mereka atas perbuatan itu dengan seberat-berat hukuman, dan bahwa akan dikatakan kepada mereka sebagai ganti apa yang telah mereka katakan yaitu "Allah itu fakir dan kamilah yang kaya," ﴾ ذُوقُواْ عَذَابَ ٱلۡحَرِيقِ ﴿ "Rasakanlah olehmu azab yang membakar", yang menghanguskan lagi menghujam dari badan hingga ke hati. Sik-saan mereka itu bukanlah suatu penganiayaan dari Allah bagi mereka, karena sesungguhnya Allah
﴾ لَيۡسَ بِظَلَّامٖ لِّلۡعَبِيدِ ﴿
"Sekali-kali tidak menganiaya hamba-hambaNya." (Ali Imran: 182).
Karena Allah تعالى Mahasuci dari hal tersebut.
(182) Sesungguhnya ﴾ ذَٰلِكَ بِمَا قَدَّمَتۡ ﴿ "(azab) yang demikian itu adalah disebabkan" oleh tangan-tangan mereka berupa perbuatan hina dan keburukan yang mengharuskan mereka berhak mendapat-kan azab dan jauh dari pahala. Para ahli tafsir telah menyebutkan bahwasanya ayat ini turun pada suatu kaum dari Yahudi yang telah berbicara dengan perkataan (busuk) tersebut. Para ahli tafsir menyebutkan bahwa di antara kaum Yahudi itu adalah Finhash bin 'Azura`, salah seorang pemimpin ulama Yahudi di Madinah,[13] dan bahwa ketika dia mendengar Firman Allah تعالى,
﴾ مَّن ذَا ٱلَّذِي يُقۡرِضُ ٱللَّهَ قَرۡضًا حَسَنٗا ﴿
"Siapakah yang mau memberi pinjaman kepada Allah, suatu pin-jaman yang baik." (Al-Baqarah: 245) dan
﴾ وَأَقۡرِضُواْ ٱللَّهَ قَرۡضًا حَسَنٗاۚ ﴿
"Dan berikanlah pinjaman kepada Allah suatu pinjaman yang baik." (Al-Muzzammil: 20),
dia berkata dengan nada sombong dan congkak perkataan tersebut. Semoga Allah menghukumnya. Maka Allah menyebutkan per-kataan itu dari mereka, dan Allah mengabarkan bahwa itu bukan suatu hal yang baru dari kekejian mereka, bahkan sebenarnya telah berlalu dari mereka kekejian-kekejian lain yang serupa dengan hal tersebut, yaitu pembunuhan nabi-nabi Allah tanpa alasan yang benar. Pembatasan ini dimaksudkan bahwa mereka itu lancang membunuh para nabi padahal mereka mengetahui akan kekejian perbuatan itu, bukan atas dasar kebodohan dan kesesatan, akan tetapi atas dasar pembangkangan dan kedurhakaan.
181- “Allah fakirdir, biz ise zenginiz” diyenlerin sözlerini Allah andolsun ki işitmiştir. Onların o sözlerini ve haksız yere peygamberleri öldürmelerini yazacağız ve (onlara): “O yakıcı azabı tadın” diyeceğiz.
182- Bu, ellerinizin önden gönderdiğinin karşılığıdır. Şüphesiz Allah kullarına zulmedici değildir.
181. Şanı Yüce Allah en kötü, en çirkin ve en ağır sözü söylemiş bulunan bu azgın ve itaate gelmeyen topluluğun söyledikleri sözleri bize haber vermekte, onların bu sözlerini işittiğini, söyledikleri bu sözlerini diğer çirkin fiilleri ile birlikte yazıp tespit ettiğini bildirmektedir. Diğer çirkin fiilleri ise kendilerine samimiyetle öğüt veren peygamberleri öldürmeleridir. Bu sözleri ve yaptıkları dolayısı ile Allah, onları en ağır şekilde cezalandıracaktır ve onlara:“Allah fakirdir, biz ise zenginiz” sözlerine karşılık: “O yakıcı azabı tadın” denilecektir. Yâni bedenden kalplere kadar ulaşan yakıcı azabı tadın. Hiç şüphesiz ki onların göreceği bu azap, Allah’ın onlara yönelik bir zulmü olmayacaktır. Çünkü “Allah kullarına zulmedici değildir.” O zulmetmekten münezzehtir.
182. Bu yaptıkları sadece kendi ellerinin önden gönderdikleri türlü rezil edici ve çirkin amellerin bir karşılığıdır. İşte bu amelleri onların azap görmelerine ve mükâfattan da mahrum kalmalarına sebep teşkil etmiştir.
Müfessirlerin naklettiklerine göre bu âyet-i kerimeler, yahudilerden bu sözleri söyleyen bir kesim hakkında inmiştir. Yine onların naklettiklerine göre bu sözleri söyleyen kişiler arasında Medine’de yahudilerin ileri gelen ilim adamı ve önderlerinden birisi olan Finhas b. Âzurâ’dır. Finhas şanı Yüce Allah’ın:“Allah’a güzel bir borçla borç verecek kimdir?”(el-Hadid, 57/11; el-Bakara, 2/245) buyruğu ile: “Şüphesiz ki Allah’a güzel bir borçla borç verenlerin ecirleri...”(el-Hadid, 57/18) buyruklarını işitince büyüklenerek ve Allah’a karşı küstahça bir tavırla bu sözleri söylemiştir. Allah onu kahretsin! Yüce Allah da onların bu sözleri söylediklerini naklederek bu işin onların görülmedik çirkin davranışlarından olmadığını haber vermektedir. Aksine onların geçmişte buna benzer pek çok çirkin davranışları da görülmüştür ki; bu da haksız yere peygamberleri öldürmeleridir. Buradaki “haksız yere” kaydı ile onların peygamberleri öldürmeye, yaptıkları bu işin son derece çirkinliğini bile bile cesaret gösterdiklerini, bu işi cahillikle ve şaşkınlıkla değil, aksine inatla karşı koyarak yaptıklarını ifade etmektedir.
Ce châtiment est la conséquence des actes de désobéissance honteux que vos mains ont accomplis, ô juifs, et du fait qu’Allah n’est injuste avec aucun de Ses serviteurs.
This punishment is because of the disobedience and disgraceful acts you committed with your own hands, O Jews! Allah does not wrong any of His servants.
One comes to be called a believer by just repeating some words (kalimah), but so far as God is concerned, the would-be Muslim becomes a believer only when he sacrifices his life and his wealth for His cause. Without such a sacrifice, nobody’s faith is credible in the eyes of God. One thinks that by safeguarding one’s money one is safeguarding one’s worldly future. But man’s real future is that which pertains to the Hereafter. And money amassed for worldly purposes will only prove to be a curse for the hoarder.
O jevreji, ta kazna vas čeka zbog zbog grijeha koje ste učinili, a Allah Uzvišeni nikom nepravdu neće učiniti.
Đó là hành phạt do những gì mà đôi tay của các ngươi đã tạo ra - hỡi Do Thái - từ tội lỗi và sự ngông cuồng của các ngươi, bởi Allah không hề bất công với bất cứ ai trong đám nô lệ của Ngài.
Ang pagdurusang iyon ay dahilan sa ipinauna ng mga kamay ninyo, O mga Hudyo, na mga pagsuway at mga kahihiyan at dahil si Allāh ay hindi lumalabag sa katarungan sa isa man sa mga lingkod Niya.
Tale punizione è a causa dei vostri peccati e delle vostre offese, o Ebrei, e Allāh non fa torto ai Suoi sudditi.
Azab itu disebabkan oleh perbuatan kalian sendiri -wahai orang-orang Yahudi- berupa perbuatan maksiat dan perilaku yang memalukan. Adapun Allah maka tidak menzalimi siapa pun dari hamba-hamba-Nya.
Este castigo es la consecuencia de los vergonzosos actos de desobediencia que han cometido, y del hecho de que Al-lah no es injusto con ninguno de Sus siervos.
-Ey Yahudiler!- Bu azap kendi ellerinizle yaptığınız günah ve rezillikten dolayıdır. Şüphesiz Allah, kullarından hiçbirine zulmedici değildir.
Son ellos los que han mentido diciendo: Al-lah nos recomendó en Sus libros, y a través de las palabras de Sus profetas, que no creamos en ningún mensajero hasta tanto no nos muestre aquello que haga creíble sus palabras, a saber una ofrenda que él presentaría a Al-lah y que un fuego descendido del cielo consumiría. Así mintieron sobre Al-lah, atribuyéndole esta recomendación y restringiendo las pruebas de la veracidad de los mensajeros a lo que ellos describieron. Por esta razón, Al-lah ordena a Su Profeta decirles: Otros mensajeros antes que yo han venido a ustedes con pruebas claras y evidentes de su veracidad, y presentaron una ofrenda a Al-lah que fue consumida por un fuego descendido del cielo. Si es que dicen la verdad, ¿por qué los rechazaron y los mataron?
Và họ đã vu khống và nói dối rằng, Allah đã di huấn bảo chúng tôi trong Kinh Sách của Ngài, bằng chiếc lưỡi của giới Nabi của Ngài là chớ tin tưởng vào Thiên Sứ mãi khi nào Người mang đến điều gì đó chứng minh lời nói của mình và minh chứng phải là cuộc dâng hiến cho Allah và được lửa từ trời bay xuống thiêu đốt, họ đã bịa đặt về lời di huấn sàm bậy đó và việc họ qui định bằng chứng xác minh sứ mạng của Thiên Sứ. Vì vậy, Allah đã ra lệnh Thiên Sứ Muhammad đáp lại họ: Quả thật, trước đây Allah đã gởi đến các ngươi nhiều Thiên Sứ với những bằng chứng rõ ràng khẳng định sứ mạng của họ, gồm cả hình thức Allah chấp nhận việc Qurban là phóng lửa từ trời xuống thiêu đốt vật đó, thế tại sao các ngươi còn giết chết những Thiên Sứ đó, nếu các ngươi là những người nói thật?
The fourth verse (183) takes up the case of a false accusation made by these very Jews who came up with an excuse in order to reject the prophethood of the Messenger of Allah. Their contention was that, during the period of past prophets, there used to be a method under which charities and offerings were placed in the centre of an open ground or on top of a hill where heavenly fire came and burnt these to ashes. This used to symbolize that offerings were accepted. But, to the Holy Prophet ﷺ and to his community, Allah Almighty had given the unique distinction that charities were not left to be consumed by heavenly fire. They were given to the poor and needy among Muslims. Since the later method was contrary to the former, the disbelievers found an excuse to say: If you were a prophet, you too would have been given the miracle whereby the heavenly fire would have consumed the offerings and charities. They, not resting at that, became audacious enough to fabricate lies against Allah Almighty claiming that 'He has taken pledge from them to the effect that they are not to believe in a person who is unable to cause the miracle of the coming of a heavenly fire which burns the charitable offerings.
Since this claim of the Jews that Allah had taken a pledge from them was false, there was really no need to counter it. So, to disarm them through their very proven saying, Allah Almighty said: If you are true in saying that Allah has taken such a pledge from you, then, the past prophets who had obliged you by showing the miracle of your choice whereby the heavenly fire consumed the offerings certainly deserved that you should have at least believed in them! But, what actually happened is that you did not spare them either. You still falsi-fied them. In fact, you went to the extreme of transgression by killing them.
Let no one have any doubt here despite the fact that while this claim of the Jews was absolutely false, may be, if this miracle did come to pass at the hand of the Holy Prophet ﷺ chances were that they would probably have come to believe. Such a doubt is unfounded 'because Allah Almighty knew that these people were saying such things simply out of hostility and obstinacy. Thus, even if the miracle they demanded came to pass, they would have still not believed.
Sila ang mga nagsabi bilang kasinungalingan at pagagawa-gawa: "Tunay na si Allāh ay nagtagubilin sa amin sa mga kasulatan Niya at sa pamamagitan ng mga dila ng mga propeta Niya na hindi kami maniwala sa isang sugo hanggang sa magdala ito sa amin ng nagpapatotoo sa sabi nito. Iyon ay sa pamamagitan ng pag-aalay kay Allāh ng isang handog na susunugin ng apoy na bababa mula sa langit." Kaya nagsinungaling sila laban kay Allāh sa pag-uugnay ng habilin sa Kanya at sa paglilimita sa mga patunay ng katapatan ng mga sugo sa binanggit nila. Dahil dito, nag-utos si Allāh sa Propeta Niyang si Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – na magsabi sa kanila: "May naghatid na sa inyo na mga sugo bago ko pa ng mga maliwanag na patunay sa katapatan nila at ng binanggit ninyo na alay na susunugin ng apoy mula sa langit, ngunit bakit nagpasinungaling kayo sa kanila at pumatay kayo sa kanila kung kayo ay mga tapat sa sinasabi ninyo?"
E furono loro a pronunciare bugie e insinuazioni: "In verità, Allāh ci ha raccomandato, nei Suoi Libri, per bocca dei Suoi profeti, di non credere ad alcun messaggero finché non ci mostri le prove della sua veridicità, implorando Allāh che faccia scendere dal Cielo qualcosa che possa essere cotta dal fuoco". Pronunciarono bugie riguardo Allāh: Che Allāh avrebbe raccomandato loro ciò e ciò che dissero riguardo raccogliere prove della veridicità del messaggero. Per tale motivo, Allāh ordinò al Suo Profeta Muħammed di dire loro: "Vi sono giunti, prima di me, messaggeri che vi hanno portato prove evidenti che mostrano la loro veridicità e che vi hanno fatto giungere dal cielo il sacrificio che avete chiesto, affinché venisse bruciato dal fuoco: Perché li avete smentiti e li avete uccisi, se siete veritieri in ciò che dite?"
183- “Allah bize, ateşin yiyeceği bir kurban getirinceye kadar hiçbir peygambere iman etmememizi emretti” diyenlere de ki: “Size benden önce nice peygamberler apaçık delilleri ve dediğiniz şeyi getirmişlerdi. Doğru söylüyor iseniz onları niçin öldürdünüz?”
184- Eğer onlar seni yalanlarsa (üzülme), senden önce apaçık delillerle, sahifelerle ve aydınlatıcı kitaplarla gelmiş nice peygamberler de yalanlanmıştı.
183. Şanı Yüce Allah bu iftiracı ve:“Allah bize... iman etmememizi emretti” diyenlerin halini haber vermektedir. Yâni; Ateşin yiyeceği bir kurbanı bize getirmedikçe hiçbir peygambere iman etmememiz konusunda Allah bize emir vermişti. Bu sözü söyleyenler, hem Allah’a yalan söylemişler hem de peygamberlerin getirdikleri mucizeleri apaçık iftira olduğu belli olan bu tek mucizeye hasretme cüretkârlığını göstermişlerdir. Ayrıca eğer ateşin yiyeceği bir kurbanı kendilerine getirmeyecek olursa hiçbir peygambere iman etmeyeceklerini, böyle yapmakla da -güya- Rablerine itaat edip O’nun emrini yerine getirdiklerini iddia etmişlerdir.
Hâlbuki Yüce Allah’ın, gönderdiği her bir peygamberi birçok mucize ve belgelerle desteklediği bilinen bir husustur ki bu mucizelerin benzerlerini gören insanlar iman etmekten başka bir yol bulamazlar. Ayrıca bu mucizeler de onların söyledikleriyle sınırlı değildir. Bununla birlikte onlar hiç de riâyet etmedikleri bir iftira ve gereğini uygulamadıkları batıl bir iddiada bulunmuşlardır.
İşte bundan dolayı şanı Yüce Allah, Rasûlüne onlara şu sözleri söylemelerini emretmektedir:“De ki: Size benden önce nice peygamberler apaçık delilleri” doğruluklarını açıkça ortaya koyan belgeleri “ve dediğiniz şeyi” yâni ateşin yiyip bitirdiği bir kurbanı “getirmişlerdi. Doğru söylüyor iseniz onları niçin öldürdünüz?” Eğer siz ateşin yiyeceği bir kurban getiren her peygambere iman edeceğiniz iddiasında doğru ve samimi iseniz niye iman etmediniz de onları öldürdünüz? İşte böylelikle onların yalancılıkları, inatları ve çelişkileri açıkça ortaya çıkmıştır.
184. Daha sonra Yüce Allah, Peygamberine teselli vererek şöyle buyurmaktadır:“Eğer onlar seni yalanlarlarsa (üzülme), senden önce apaçık delillerle” akli deliller ve nakli burhanlarla “sahifelerle” yâni peygamberlerden başkalarının getirmelerine imkân bulunmayan, semâdan indirilmiş yazılı kitaplarla “aydınlatıcı” şer’î hükümleri açıklayan, bu hükümlerin ihtivâ ettiği akla uygun güzellikleri ortaya koyan ve aynı zamanda doğru haberleri dolayısı ile aydınlatıcı bulunan “kitaplarla gelmiş nice peygamberler de yalanlanmıştı.” Yâni zalimlerin âdeti, alışkanlığı hep Allah’ı inkâr etmek ve Allah’ın peygamberlerini yalanlamaktır. Yoksa onların Allah’ın peygamberlerini yalanlamaları, hiçbir şekilde onların getirdiklerinin eksik ve ksuurlu olmasından yahut da belge ve delillerinin açık olmamasından ötürü değildi. O halde onların bu özelliklere sahip peygamberleri yalanlama konusunda âdetleri ve durumları bu olduğuna artık onların bu durumu seni üzmesin ve sıkıntıya sokmasın.
Daha sonra Yüce Allah şöyle buyurmaktadır:
Oni su laži izrekli kada su ustvrdili: "Allah nam je u Svojim knjigama oporučio, i na jezicima Svojim vjerovjesnika da ne trebamo vjerovati poslaniku sve dok nam ne donese dokaz da govori istinu koji se ogleda u tome da prinese kurban Allahu kojeg će spaliti vatra sa nebesa." Tu su oporuku lažno pripisali Allahu, i slagali su da je jedini dokaz istinitosti poslanika to što su spomenuli. Zato je Allah naredio Svom vjerovjesniku Muhammedu, sallallahu alejhi ve sellem, da im kaže: "Dolazili su vam poslanici prije mene sa jasnim dokazima da govore istinu, u šta spada i to što ste spomenuli, pa zašto ste ih u laž utjerivali i ubijali ako ste iskreni?"
Onlar yalan ve iftira ile şöyle dediler: "Yüce Allah gönderdiği kitaplarda ve peygamberleri aracılığıyla bir peygambere ait sözün doğruluğunu ancak buna dair bir doğrulayıcı getirmesi halinde iman etmemizi emretmiştir." Bu da Allah'a bir sadaka sunması ve gökten inen ateşin onu yakması ile gerçekleşir. Yüce Allah'ın onlara böyle bir şey emrettiğini ve resullerin doğruluğunun ancak onların söylediği şeylerle bilineceğini ileri sürmeleri Allah adına söyledikleri uydurma yalanlardır. Bundan dolayı yüce Allah Muhammed -sallallahu aleyhi ve sellem-'in onlara şöyle demesini emretti: Benden önce size doğruluklarını apaçık delillerle beyan eden nice peygamberler geldi ve dediğiniz gibi gökten inen ateş (Allah'a) yakınlaşmak için sundukları şeyi yaktı. Eğer sözünüzde sadık kimseler iseniz neden onları yalanladınız ve öldürdünüz?
"(Yaitu) orang-orang (Yahudi) yang mengatakan, 'Sesungguh-nya Allah telah memerintahkan kepada kami, supaya kami jangan beriman kepada seorang rasul, sehingga dia mendatangkan kepada kami kurban yang dimakan api.' Katakanlah, 'Sesungguhnya telah datang kepadamu beberapa orang rasul sebelumku membawa keterangan-keterangan yang nyata dan membawa apa yang kamu sebutkan, maka mengapa kamu membunuh mereka jika kamu adalah orang-orang yang benar?' Jika mereka mendustakan kamu, maka sungguh rasul-rasul sebelum kamu pun telah didustakan (pula), mereka membawa mukjizat-mukjizat yang nyata, Zubur dan kitab yang memberi penjelasan yang sempurna." (Ali Imran: 183-184).
(183) Allah تعالى mengabarkan tentang kondisi orang-orang yang membuat kebohongan yang berkata, ﴾ إِنَّ ٱللَّهَ عَهِدَ إِلَيۡنَآ ﴿ "Sesung-guhnya Allah telah memerintahkan kepada kami," maksudnya, Allah datang kepada kami dan Allah mewasiatkan bahwa janganlah kami beriman kepada seorang rasul hingga dia datang kepada kami dengan membawa kurban yang telah dimakan api. Mereka menyatukan antara kebohongan atas nama Allah dan membatasi tanda-tanda para rasul dengan apa yang mereka katakan berupa kedustaan yang nyata tersebut, dan bahwasanya mereka bila tidak beriman kepada seorang rasul yang tidak membawa kurban yang dimakan api, maka mereka dalam hal itu telah taat kepada Tuhan mereka dan konsisten terhadap perintahNya.
Dan sungguh telah diketahui bahwa setiap rasul yang diutus oleh Allah pasti Dia perkuat dengan ayat-ayat dan bukti-bukti nyata tertentu yang menurut semisalnya (biasa) diimani oleh ma-nusia, dan Allah tidak membatasinya dengan apa yang mereka katakan itu. Namun bersama itu semua, mereka telah membuat kebohongan yang tidak mereka pegang teguh dan kebatilan yang tidak mereka lakukan.
Karena itu Allah memerintahkan kepada RasulNya untuk berkata kepada mereka, ﴾ قَدۡ جَآءَكُمۡ رُسُلٞ مِّن قَبۡلِي بِٱلۡبَيِّنَٰتِ ﴿ "Sesungguhnya telah datang kepadamu beberapa orang rasul sebelumku dengan mem-bawa keterangan-keterangan yang nyata" yang menunjukkan kepada kebenaran mereka, ﴾ وَبِٱلَّذِي قُلۡتُمۡ ﴿ "dan membawa apa yang kamu sebut-kan" yaitu dia membawa kepada kalian kurban yang dimakan oleh api, ﴾ فَلِمَ قَتَلۡتُمُوهُمۡ إِن كُنتُمۡ صَٰدِقِينَ ﴿ "maka mengapa kamu membunuh mereka jika kamu adalah orang-orang yang benar?" Maksudnya, (kalian benar) dalam pengakuan kalian bahwa kalian beriman kepada seorang Rasul yang membawa kurban yang dimakan api (lalu kenapa kalian tetap membunuh para rasul itu); maka dengan hal ini jelaslah ke-bohongan, kedurhakaan, dan penentangan mereka.
(184) Kemudian Allah menghibur RasulNya ﷺ seraya ber-firman, ﴾ فَإِن كَذَّبُوكَ فَقَدۡ كُذِّبَ رُسُلٞ مِّن قَبۡلِكَ ﴿ "Jika mereka mendustakanmu, maka sungguh rasul-rasul sebelum kamu pun telah didustakan (pula)." Maksudnya, ini adalah kebiasaan orang-orang yang zhalim dan jalan mereka yaitu kufur kepada Allah dan mendustakan para rasul Allah. Pendustaan mereka kepada para rasul Allah itu bukan karena suatu keterbatasan syariat yang datang kepada mereka atau tidak jelasnya hujjah bagi mereka, bahkan sungguh ﴾ جَآءُو بِٱلۡبَيِّنَٰتِ ﴿ "mereka membawa mukjizat-mukjizat yang nyata" yaitu, hujjah-hujjah logika dan bukti-bukti nyata naqliyah, ﴾ وَٱلزُّبُرِ ﴿ "dan Zubur," yaitu, kitab-kitab yang ditulis dan diturunkan dari langit yang tidak mungkin dibawa oleh selain para rasul, ﴾ وَٱلۡكِتَٰبِ ٱلۡمُنِيرِ ﴿ "dan kitab yang memberi penjelasan yang sempurna" tentang hukum-hukum syariat dan penjelasan tentang berbagai masalah yang mencakup keindahan-keindahan logika, dan juga penjelasan tentang kabar-kabar yang benar.
Apabila ini adalah kebiasaan mereka dalam ketidakberimanan kepada para rasul yang mana inilah gambaran mereka, maka janganlah engkau bersedih karena hal mereka tersebut, dan jangan-lah sekali-kali perkara mereka menyibukkanmu.
Merekalah orang-orang yang berkata -secara dusta dan mengada-ada-, “Sesungguhnya Allah telah berpesan kepada kami di dalam kitab-kitab suci-Nya dan melalui lisan nabi-nabi-Nya bahwa kami tidak perlu beriman kepada seorang rasul pun sebelum ia memberi kami bukti yang membenarkan ucapannya, yaitu dengan bertakarub kepada Allah melalui sedekah yang disambar oleh api yang turun dari langit.” Mereka berdusta atas nama Allah tentang pesan tersebut dan juga tentang kriteria pembuktian kebenaran seorang rasul yang mereka sebutkan itu. Oleh karena itu, Allah memerintahkan kepada Nabi-Nya, Muhammad -ṣallallāhu 'alaihi wa sallam- agar berkata kepada mereka, “Telah datang kepada kalian rasul-rasul sebelum aku dengan membawa bukti-bukti nyata yang menunjukkan kebenaran mereka, dan juga membawa penjelasan tentang sedekah yang disambar oleh api dari langit itu, tetapi mengapa kalian mendustakan dan membunuh mereka, jika kalian sungguh-sungguh dengan ucapan kamu itu?."
They are those who lied in their claim that Allah had instructed them in His scripture and from His prophets to not have faith in a messenger unless he came to them with a charitable offering which fire would then burn from the sky. In their claiming this they also restricted other miraculous signs and evidences the prophets came with. Due to this, Allah instructed His Prophet Muhammad (peace be upon him) to ask them why, when messengers had come to them before with clear proofs of the truth of their message, and even with what they had mentioned of an offering burned by fire from the sky, did they reject them and kill them if they were telling the truth!
If they reject you, O Prophet, do not feel saddened, because it is normal for the disbelievers to act like this. Many messengers were rejected before you, who came with clear proofs, and books containing teachings and great wisdom, and the scripture, guiding people through the rulings of the sacred law.
Apabila mereka mendustakanmu -wahai Nabi- maka janganlah kamu bersedih hati karena itu adalah adat kebiasaan orang-orang kafir. Sungguh, telah banyak rasul sebelum kamu yang didustakan, padahal mereka datang dengan membawa bukti-bukti yang nyata, kitab-kitab yang berisi peringatan dan nasihat pelembut hati, serta kitab suci yang berisi ketentuan-ketentuan hukum dan syariat-syariat agama.
-Ey Peygamber- seni yalanladılarsa bu kâfirlerin adetidir, sakın üzülme. Senden önce de apaçık delillerle, içinde öğütler ve kalpleri yumuşatan şeylerin bulunduğu kitaplarla, içerdiği hükümler ve kanunlarla doğruyu gösteren kitapla gelen birçok peygamber yalanlandı.
S’ils te traitent de menteur, ô Prophète, ne sois pas triste car telle est l’habitude des mécréants.
De nombreux messagers ont en effet été traités de menteurs bien avant toi alors qu’ils étaient venus avec des preuves claires, des livres contenant des sermons et des enseignements, ainsi qu’un livre contenant des jugements et des lois qui guident les hommes.
Kaya kung nagpasinungaling sila sa iyo, O Propeta, ay huwag kang malungkot sapagkat ito ay kaugalian ng mga tagatangging sumampalataya sapagkat nagpasinungaling na sa maraming sugo bago mo pa, na naghatid ng mga maliwanag na patotoo, ng mga kasulatang naglalaman ng mga pangaral at mga pambagbag-damdamin, at aklat na tagapatnubay sa pamamagitan ng laman nito na mga patakaran at mga batas.
Se ti smentiscono, o Profeta, non rattristarti, perché questa è abitudine dei miscredenti: Furono smentiti molti messaggeri prima di te; portarono delle prove evidenti e libri che contengono insegnamenti sui buoni comportamenti, ed il Libro che guida alla Retta Via tramite la Legge (Shari'ah) e i precetti in essa contenuti.
In the fifth verse (184), the Holy Prophet ﷺ has been comforted by saying that he should not grieve at being falsified by his adversaries for this is something faced by all prophets in the past.
Nếu như họ đã phủ nhận Ngươi - hỡi Nabi - thì cũng đừng buồn, đó là đường lối của người ngoại đạo từ ngàn xưa đã phủ nhận sứ mạng của rất nhiều Thiên Sứ trước Ngươi, trong khi họ đã trình bày rất nhiều bằng chứng cụ thể, có cả những Kinh Sách hàm chứa những lời khuyến cáo, những lời khuyến khích, lời chỉ đạo, giáo lý và một bộ luật.
Si ellos te desmienten, Profeta, no te entristezcas, ya que tal es el hábito de los incrédulos. Muchos mensajeros fueron, en efecto, desmentidos antes que tú, aunque vinieron con pruebas claras, libros que contenían exhortación y enseñanza, así como un libro compuesto de preceptos y leyes que guían a los seres humanos.
Ako te u laž utjeraju, o Vjerovjesniče, nemoj tugovati, jer to je običaj nevjernika. I prije tebe su poslanici u laž utjerivani, dolazili su sa jasnim dokazima i sa knjigama koje sadrže opomene, i koje vode Pravom putu i sadrže propise.
Setiap jiwa, siapa pun ia pasti akan merasakan kematian, sebab itu hendaknya setiap makhluk tidak terlena dengan dunia ini. Pada hari Kiamat kelak mereka akan diberi balasan atas amal perbuatan mereka masing-masing secara penuh, tanpa ada pengurangan. Barang siapa yang Allah jauhkan dari api neraka dan Dia masukkan ke dalam surga maka dia benar-benar telah mendapatkan kebaikan yang ia harapkan dan selamat dari keburukan yang ia takutkan. Kehidupan dunia ini tidak lain hanyalah kesenangan sementara yang hanya diminati oleh orang-orang yang tertipu.
Tất cả mỗi người dù có như thế nào cũng đều phải nếm cái chết, thế nên con người đừng bị trần gian lôi cuốn trong khi ở Đời Sau sẽ được ban thưởng đầy đủ mọi thứ mà con người đã làm, không tí thiếu xót. Cho nên, ai được Allah kéo xa Hỏa Ngục và thu nhận vào Thiên Đàng là y đã hưởng được điều tốt đẹp khao khát bấy lâu, đã bình an khỏi mọi thứ xấu xa, và cuộc sống trần gian này vốn chỉ là sự sống tạm, ai đặt nhiều hi vọng vào nó sẽ phải thất vọng.
Svaka duša će smrt okusiti, o kome god se radilo, pa neka se niko ne obmane dunjalukom. Na Sudnjem danu će vam biti date nagrade u potpunosti, pa koga Allah udalji od vatre i uvede u džennet, takav je postigao veliko dobro kojem se nadao, i spasio se kazne koje se bojao. Ovosvjetski život predstavlja samo prolazni užitak, i za njega se veže samo obmanut čovjek.
Every Soul Shall Taste Death
Allah issues a general and encompassing statement that every living soul shall taste death. In another statement, Allah said,
كُلُّ مَنْ عَلَيْهَا فَانٍ - وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلْـلِ وَالإِكْرَامِ
(Whatsoever is on it (the earth) will perish. And the Face of your Lord full of majesty and honor will remain forever) 55:26,27.
Therefore, Allah Alone is the Ever-Living Who never dies, while the Jinn, mankind and angels, including those who carry Allah's Throne, shall die. The Irresistible One and Only, will alone remain for ever and ever, remaining Last, as He was the First. This Ayah comforts all creation, since every soul that exists on the earth shall die. When the term of this life comes to an end and the sons of Adam no longer have any new generations, and thus this world ends, Allah will command that the Day of Resurrection commence. Allah will then recompense the creation for their deeds, whether minor or major, many or few, big or small. Surely, Allah will not deal unjustly with anyone, even the weight of an atom, and this is why He said,
وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ الْقِيَـمَةِ
(185. And only on the Day of Resurrection shall you be paid your wages in full)
Who Shall Gain Ultimate Victory
Allah said,
فَمَن زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ
(And whoever is moved away from the Fire and admitted to Paradise, he indeed is successful.) meaning, whoever is kept away from the Fire, saved from it and entered into Paradise, will have achieved the ultimate success.
Ibn Abi Hatim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«مَوْضِعُ سَوْطٍ فِي الْجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، اقْرَأُوا إِنْ شِئْتُمْ »
(A place in Paradise as small as that which is occupied by a whip is better than the world and whatever is on its surface. Read if you will),
فَمَن زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ
(And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful). This was collected in the Two Sahihs, but using another chain of narration and without the addition (the Ayah.) Abu Hatim Ibn Hibban recorded it in his Sahih without the addition as did Al-Hakim in his Mustadrak.
Allah said,
وَما الْحَيَوةُ الدُّنْيَا إِلاَّ مَتَـعُ الْغُرُورِ
(The life of this world is only the enjoyment of deception. ) belittling the value of this life and degrading its importance. This life is short, little and finite, just as Allah said,
بَلْ تُؤْثِرُونَ الْحَيَوةَ الدُّنْيَا - وَالاٌّخِرَةُ خَيْرٌ وَأَبْقَى
(Nay, you prefer the life of this world. Although the Hereafter is better and more lasting.) 87:16,17, and,
وَمَآ أُوتِيتُم مِّن شَىْءٍ فَمَتَـعُ الْحَيَوةِ الدُّنْيَا وَزِينَتُهَا وَمَا عِندَ اللَّهِ خَيْرٌ وَأَبْقَى
(And whatever you have been given is an enjoyment of the life of (this) world and its adornment, and that (Hereafter) which is with Allah is better and will remain forever) 28:60. A Hadith states,
«وَاللهِ مَا الدُّنْيَا فِي الْآخِرَةِ إِلَّا كَمَا يَغْمِسُ أَحَدُكُمْ أُصْبُعَهُ فِي الْيَمِّ، فَلْيَنْظُرْ بِمَ تَرْجِعُ إِلَيْه»
(By Allah! This life, compared to the Hereafter, is just as insignificant as when one of you dips his finger in the sea; let him contemplate what his finger will come back with.)
Qatadah commented on Allah's statement,
وَما الْحَيَوةُ الدُّنْيَا إِلاَّ مَتَـعُ الْغُرُورِ
(The life of this world is only the enjoyment of deception.) "Life is a delight. By Allah, other than Whom there is no deity, it will soon fade away from its people. Therefore, take obedience to Allah from this delight, if you can. Verily, there is no power except from Allah."
The Believer is Tested and Hears Grieving Statements from the Enemy
Allah said,
لَتُبْلَوُنَّ فِى أَمْوَلِكُمْ وَأَنفُسِكُمْ
(You shall certainly be tried and tested in your wealth and properties and in yourselves), just as He said in another Ayah,
وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مِّنَ الاٌّمَوَالِ وَالاٌّنفُسِ وَالثَّمَرَتِ
(And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits) 2:155.
Therefore, the believer shall be tested, in his wealth, himself, his offspring and family. The believer shall be tested according to the degree of his faith, and when his faith is stronger, the test is larger.
Allah said to the believers upon their arrival at Al-Madinah, before Badr, while comforting them against the harm they suffered from the People of the Scriptures and the polytheists;
وَإِن تَصْبِرُواْ وَتَتَّقُواْ فَإِنَّ ذلِكَ مِنْ عَزْمِ الاٍّمُورِ
(but if you persevere patiently, and have Taqwa, then verily, that will be a determining factor in all affairs.)
Therefore, Allah commanded the believers to be forgiving, patient and forbearing until He brought His awaited aid.
Al-Bukhari recorded that Usamah bin Zayd said that Allah's Messenger ﷺ rode a donkey with a saddle covered by a velvet sheet and let Usamah ride behind him (on the donkey). The Prophet wanted to visit Sa`d bin `Ubadah in Bani Al-Harith bin Al-Khazraj, and this occurred before the battle of Badr. The Prophet passed by a gathering in which `Abdullah bin Ubayy bin Salul was sitting, before `Abdullah bin Ubayy became Muslim. That gathering was made up of various Muslims as well as Mushriks, who worshipped the idols, and some Jews. `Abdullah bin Rawahah was sitting in that gathering. When the Prophet reached `Abdullah bin Ubayy, the donkey caused some sand to fall on the group. Then, `Abdullah bin Ubayy covered his nose with his robe and said, `Do not fill us with sand.' The Messenger of Allah ﷺ greeted the gathering with Salam, called them to Allah and recited some of the Qur'an to them. `Abdullah bin Ubayy said, `O fellow! No other speech is better than what you said, if it was true! However, do not bother us in our gatherings. Go back to your place and whoever came to you, narrate your stories to him.' `Abdullah bin Rawahah said, `Rather, O Messenger of Allah! Attend our gatherings for we like that.' The Muslims, Mushriks and Jews then cursed each other, and they almost fought with each other. The Prophet tried to calm them down, until they finally settled. The Prophet rode his donkey and went to Sa`d bin `Ubadah, saying, `O Sa`d! Have you heard what Abu Hubbab said (meaning `Abdullah bin Ubayy) He said such and such things. ' Sa`d said, `O Messenger of Allah! Forgive and pardon him. By Allah, Who sent down the Book to you, Allah brought us the truth that you came with at a time when the people of this city almost appointed him king. When Allah changed all that with the truth that He gave you, he choked on it, and this is the reason behind the behavior you saw from him.' The Messenger of Allah ﷺ forgave him. Indeed, the Messenger of Allah ﷺ and his Companions used to forgive the Mushriks and the People of the Scriptures, just as Allah commanded them, and they used to tolerate the harm that they suffered. Allah said,
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, and,
وَدَّ كَثِيرٌ مِّنْ أَهْلِ الْكِتَـبِ لَوْ يَرُدُّونَكُم مِن بَعْدِ إِيمَـنِكُمْ كُفَّارًا حَسَدًا مِّنْ عِنْدِ أَنْفُسِهِمْ مِّن بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ فَاعْفُواْ وَاصْفَحُواْ حَتَّى يَأْتِىَ اللَّهُ بِأَمْرِهِ
(Many of the People of the Scripture (Jews and Christians) wish that they could turn you away as disbelievers after you have believed, out of envy from their own selves, even after the truth has become manifest unto them. But forgive and overlook, till Allah brings His command) 2:109.
The Prophet used to implement the pardon that Allah commanded him until He gave His command (to fight the disbelievers). When the Messenger fought at Badr, and Allah killed, by his hand, the leaders of the disbelievers from Quraysh, `Abdullah bin Ubayy bin Salul and the Mushriks and idol worshippers who were with him said, `This matter has prevailed,' and they gave their pledge to the Prophet and became Muslims."
Therefore, every person who stands for truth, enjoins righteousness and forbids evil, will be harmed in some manner. In such cases, there is no cure better than being patient in Allah's cause, trusting in Him and returning to Him.
وَإِذْ أَخَذَ اللَّهُ مِيثَـقَ الَّذِينَ أُوتُواْ الْكِتَـبَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلاَ تَكْتُمُونَهُ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمْ وَاشْتَرَوْاْ بِهِ ثَمَناً قَلِيلاً فَبِئْسَ مَا يَشْتَرُونَ
Toute âme, quelle qu’elle soit, doit nécessairement goûter à la mort. Qu’aucune créature ne soit donc trompée par les charmes de la vie terrestre.
Le Jour de la Résurrection, on vous remettra la rétribution complète pour vos œuvres sans que rien n’en manque. Quiconque Allah éloigne du Feu et le fait entrer au Paradis obtient le bien qu’il espérait et échappe au mal qu’il redoutait.
La vie terrestre n’est qu’une jouissance éphémère et seul celui qui en est dupe s’y attache.
Hangi nefis olursa olsun kesinlikle ölümü tadacaktır. Hiçbir yaratılmış bu dünyaya aldanmasın. Kıyamet gününde amellerinizin karşılığı size eksiksiz tastamam verilecektir. Allah kimi cehennemden uzaklaştırır ve cennetine sokarsa; şüphesiz umduğu bütün hayırlara nail olacak ve korktuğu bütün şerlerden de kurtulmuş olacaktır. Dünya hayatı geçici metadan başka bir şey değildir. Ona ancak aldanan kimse bağlanır.
Every soul, no matter its state, must taste death. No created being should be dazzled by this world. On the Day of Judgement, you will be given the reward for your actions in full, with nothing decreased. Whoever Allah averted from the fire of Hell and granted entry into Paradise, has achieved real success. The life of this world is only a passing enjoyment – only those who are misled become attached to it.
Those who do not adopt the religion of sacrifice justify their stand in various ways. For instance, they say, ‘This wealth has been granted to us by God. Then why should we not spend it for our personal needs and worldly comforts?’ Sometimes their insensitivity leads them to such extremes that they attempt to discredit the preacher himself on one pretext or the other, or by trying to find loopholes in his message. The need for them to sacrifice their lives and wealth does not arise, if they can prove that the preacher is not a genuine one. These justifications appear to be in the form of valid arguments but, in fact, they are only excuses to avoid fulfilling the requirements of faith. Therefore, whatever truth is presented, they will always find words to counter the preacher’s arguments, and to justify their own actions. These people are oblivious of the fact that their final end is death. And death will completely overturn the whole state of affairs. It will nullify all the false props. Then man will find himself standing at exactly that point where he actually is and not where he has shown himself to be. In other words, he will be cut down to size. Success and failure in this world are one and the same thing in terms of reality. Neither are the blessings of this world a proof of one’s being in the right, nor are the difficulties, problems and setbacks of this world a proof of one’s being in the wrong. Both are forms of divine trial and not signs of one’s spiritual advancement or decline.
"Tiap-tiap yang berjiwa akan merasakan mati. Dan sesung-guhnya pada Hari Kiamat sajalah disempurnakan pahalamu. Ba-rangsiapa dijauhkan dari neraka dan dimasukkan ke dalam surga, maka sungguh dia telah beruntung. Kehidupan dunia itu tidak lain hanyalah kesenangan yang memperdayakan." (Ali Imran: 185).
(185) Ayat yang mulia ini mengandung penjelasan tentang zuhud dari dunia karena bersifat fana dan tidak kekal, dan bahwa dunia itu adalah perhiasan yang menipu, membuat fitnah dengan keindahannya, menipu dengan kecantikan dan kemolekannya. Kemudian dunia itu akan berpindah dan ditinggalkan menuju ne-geri yang abadi, di mana jiwa-jiwa manusia akan diberikan balasan amal yang telah diperbuatnya di dunia ini berupa kebaikan mau-pun kejelekan. ﴾ فَمَن زُحۡزِحَ ﴿ "Maka barangsiapa dijauhkan," maksudnya, dikeluarkan ﴾ عَنِ ٱلنَّارِ وَأُدۡخِلَ ٱلۡجَنَّةَ فَقَدۡ فَازَۗ ﴿ "dari neraka dan dimasukkan ke dalam surga, maka sungguh dia telah beruntung" maksudnya, dia memperoleh kemenangan yang besar dengan selamat dari siksa yang pedih dan sampai kepada surga yang penuh nikmat, yang berisikan segala keindahan yang tak pernah dilihat mata, tak pernah didengar telinga, dan tidak pernah terlintas pada benak dan hati seseorang.
Pemahaman terbalik ayat ini, adalah bahwa barangsiapa yang tidak dikeluarkan dari neraka dan tidak masuk dalam surga, maka dia tidaklah beruntung, bahkan dia celaka dengan kesengsaraan yang abadi dan disiksa dengan hukuman yang kekal.
Ayat ini mengandung isyarat akan adanya kenikmatan alam barzakh maupun siksaannya, dan bahwa orang-orang yang beramal akan diberikan balasan di dalamnya dengan beberapa balasan dari amal yang telah mereka lakukan, dan disuguhkan kepada mereka beberapa contoh dari orang-orang yang mendahuluinya. Ini dapat dipahami dari FirmanNya, ﴾ وَإِنَّمَا تُوَفَّوۡنَ أُجُورَكُمۡ يَوۡمَ ٱلۡقِيَٰمَةِۖ ﴿ "Dan se-sungguhnya pada Hari Kiamat sajalah disempurnakan pahalamu," mak-sudnya, penyempurnaan balasan perbuatan secara total hanya terjadi pada Hari Kiamat, sedangkan selain itu maka terjadi di alam barzakh, bahkan bisa jadi dapat terjadi sebelum itu (di dunia), seperti Firman Allah تعالى,
﴾ وَلَنُذِيقَنَّهُم مِّنَ ٱلۡعَذَابِ ٱلۡأَدۡنَىٰ دُونَ ٱلۡعَذَابِ ٱلۡأَكۡبَرِ ﴿
"Dan sungguh Kami merasakan kepada mereka sebagian azab yang dekat (di dunia) sebelum azab yang lebih besar (di akhirat)." (As-Sajdah: 21).
Toda alma debe necesariamente probar la muerte. Que ninguna criatura se engañe por los encantos de la vida terrenal. El Día de la Resurrección se les concederá la retribución completa por sus obras, sin que nada falte. Quien Al-lah aleje del Fuego y le permita entrar en el Paraíso, obtendrá el bien que anhelaba y escapará del mal que temía. La vida de este mundo no es más que un deleite efímero y solo los que se dejan engañar se aferran a él.
Thoughts of the Hereafter heal all sorrows and remove all doubts
The sixth verse (185) puts a sharp focus on the ultimate reality of things in a situation when sometime somewhere disbelievers come to enjoy ascendency one way or the other and they have all the luxury they can think of in this world. Contrary to this, Muslims have to face some hardships, some difficulties and a certain paucity of worldly means. There is nothing surprising about it and certainly no occasion to be grieved, for no follower of a faith or philosophy can ignore the reality of life that sorrow and happiness in this world are both short-lived. No living creature can escape death. As for the comfort and discomfort experienced in this world, they vanish, more than often, right there with relevant changes in circumstances - or, just in case, no change takes place during the life of this world, it is certain that everything will end with the knock of death. Therefore, worrying about this short-lived cycle of comfort and discomfort should not become the chronic concern of a wise person. One should, rather, have concern for what would happen after death.
So, the verse (185) tells us that every living being shall taste death and once in the Hereafter, there shall come the reward and punishment of deeds which will be severe and long drawn as well. This is what a wise person should worry about and prepare for. Given this rule of conduct, one who stays away from Hell and finds entry into the Paradise is really the successful one. May be this happens at the very beginning as would be the case with the most righteous servants of Allah. Or, it may come to pass after having faced some punishment as would be the case with sinning Muslims. But, Muslims - all of them - will finally have their deliverance from Hell and the blessings of Paradise will become theirs for ever. This will be contrary to what happens to disbelievers - Hell will their eternal resting place. If they wax proud over their short-lived worldly gains, they are terribly deceived. That is why it was said at the end of the verse: 'And the worldly life is nothing but an asset, full of illusion.' Strange is the anatomy of this deception, for reckless material enjoyments here become the source of great hardships in the Hereafter and conversely, most of the hardships faced here become the treasure of the Hereafter.
People of Falsehood hurting people of Truth is a natural phenomena: Patience (Sabr) and piety (Taqwa) cure everything
The seventh verse (186) was revealed in the background of a particular event which has been briefly referred to a little earlier in verse (181). According to relevant details, when verse 245 of Surah al-Baqarah: مَّن ذَا الَّذِي يُقْرِضُ اللَّـهَ قَرْضًا حَسَنًا (who is the one who would give Allah a good loan) was revealed, it eloquently equated the giving of charities to the giving of loan to Allah thereby indicating that all givings in charity in the life of this world will be recompensed with a certainty like that of someone returning a loan taken. An ignorant or hostile Jew reacted by commenting in the following words: إِنَّ اللَّـهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ (Allah is poor and we are rich). Sayyidna Abu Bakr ؓ was angry at his effrontery and slapped him. The Jew complained to the Holy Prophet ﷺ . Thereupon, the verse لَتُبْلَوُنَّ فِي أَمْوَالِكُمْ وَأَنفُسِكُمْ (Of course, you shall be tested in your wealth and yourselves) was revealed. This verse instructs Muslims that they should not show weakness when called to stake their wealth and life in the defence of their Faith or when they are hurt by the vituperations of the disbelievers, the polytheists and the people of the Book. All this is nothing but a trial for them. The best course for them is to observe restraint, be patient and keep to their real objective in life which is the achievement of the perfect state of Taqwa, (a state in which one fears Allah and remains answerable to Him all the time). In such a state Muslims should not worry about replying to the effrontery by antogonists.
Bawat kaluluwa, maging anuman ito, ay hindi maiiwasan na lumasap ng kamatayan kaya huwag palilinlang ang isang nilikha sa Mundong ito. Sa Araw ng Pagbangon ay bibigyan kayo ng mga pabuya ng mga gawa ninyo nang kumpleto na hindi nabawasan. Kaya ang sinumang inilayo ni Allāh buhat sa Apoy at pinapasok Niya sa Paraiso ay nagtamo nga ng hinahangad niya na kabutihan at naligtas sa pinangangambahan niya na kasamaan. Walang iba ang buhay na pangmundo kundi isang natatamasang naglalaho at walang nahuhumaling dito kundi ang nadaya.
185- Her can ölümü tadacaktır. Ecirleriniz size ancak kıyamet günü eksiksiz verilecektir. Artık kim ateşten uzaklaştırılır ve cennete konursa muhakkak ki o, kurtulmuştur. Dünya hayatı aldatıcı bir geçimden başka bir şey değildir.
185. Bu âyet-i kerimede dünyanın fâni olduğu ve kalıcı olmadığı vurgulanarak ona rağbet edilmemesi gerektiği, dünyanın süsleri ile fitneye düşüren, aldatarak kandıran, güzellikleri ile aldatan bir geçimlik olduğu belirtilmektedir. Diğer taraftan dünya da değişip durmaktadır ve sonunda her bir nefis oradan ayrılıp dünyada işlediği hayır ve şerrin karşılığını eksiksiz olarak göreceği ebedilik yurduna göçecektir.“Kim ateşten uzaklaştırılır” yâni çıkartılır “ve cennete konursa muhakkak ki o, kurtulmuştur.” Can yakıcı azaptan kurtulmak ve içinde hiçbir gözün görmediği, hiçbir kulağın işitmediği ve hiçbir insanın da hatırına gelmeyecek türden pek çok nimetlerin bulunduğu cennete varmak sureti ile büyük ve muazzam kurtuluşu elde etmiş olur. Âyet-i kerimenin mefhumundan anlaşıldığına göre kim de cehennem ateşinden uzaklaştırılmaz ve cennete de giremez ise ebedi bir bedbahtlığa mahkum edilecek ve sonu gelmez bir azaba mahkum olacaktır.
Bu âyet-i kerimede Berzah/kabir alemindeki nimetlere ve azaba, amelde bulunanların işlediklerinin bir bölümünün karşılığını o âlemde göreceklerine ve dünyada iken işlediklerinin mükafatından kendilerine bir numune takdim edileceğine dair ince bir işaret bulunmaktadır. Bu ise Yüce Allah’ın:“Ecirleriniz size ancak kıyamet günü eksiksiz verilecektir” buyruğundan anlaşılmaktadır. Yâni amellerin karşılıklarının eksiksik verilmesi ancak Kıyamet gününde gerçekleşecektir. Bundan daha dar bir çerçevede olmak üzere verilecek karşılıklar ise Berzah aleminde olacaktır. Hatta Berzah aleminden önce dünyada da bazı karşılıkların verilmesi söz konusudur:“Andolsun ki biz onlara en büyük azaptan önce yakın azaptan da mutlaka tattıracağız.”(es-Secde, 32/21)
Qualsiasi anima dovrà provare la morte; la persona non deve farsi ingannare da questa vita, poiché, nel Giorno del Giudizio, saranno retribuiti completamente per le loro azioni, senza far loro mancare nulla. Colui che Allāh ha allontanato dal Fuoco e ha fatto entrare in Paradiso, ha ottenuto il bene che si aspettava e si è salvato dal male che temeva. La vita non è che una cosa effimera, e non si aggrappa alla vita se non colui che è stato ingannato da essa.
"Kamu sungguh-sungguh akan diuji terhadap harta dan dirimu. Dan (juga) kamu sungguh-sungguh akan mendengar dari orang-orang yang diberi kitab sebelum kamu dan dari orang-orang yang mempersekutukan Allah, gangguan yang banyak yang menya-kitkan hati. Jika kamu bersabar dan bertakwa, maka sesungguhnya yang demikian itu termasuk urusan yang patut diutamakan." (Ali Imran: 186).
(186) Allah تعالى mengabarkan dan mengarahkan pembica-raan kepada kaum Mukminin bahwasanya mereka akan diuji pada harta mereka berupa infak-infak yang wajib dan sunnah, dan be-rupa kemungkinan menjadi habis di jalan Allah, dan (diuji) pada diri mereka berupa pembebanan dengan berbagai beban yang berat di atas sebagian besar manusia lain, seperti jihad di jalan Allah dan kemungkinan adanya kelelahan, pembunuhan dan tertawan atau terluka. Atau seperti penyakit yang menimpa pada dirinya atau pada orang yang dicintainya. Dan pastilah kalian akan mendengar dari orang-orang yang diberi al-Kitab dan kaum musyrikin,﴾ أَذٗى كَثِيرٗاۚ ﴿ "gangguan yang banyak" yang menyakitkan hati berupa tu-duhan pada diri kalian, pada agama kalian, dan kitab kalian serta Rasul kalian. Kabar dari Allah kepada hamba-hambaNya yang beriman itu tentang hal tersebut menyimpan beberapa faidah, di antaranya;
$ Bahwa hikmah Allah تعالى menuntut hal tersebut agar terbedakan seorang Mukmin yang benar dari selainnya.
$ Bahwa Allah تعالى menakdirkan atas mereka perkara-perkara tersebut, disebabkan Allah menghendaki bagi mereka kebaikan, agar derajat mereka semakin tinggi dan kesalahan-kesalahan mereka terhapus, dan agar iman mereka bertambah dan keya-kinan mereka akan semakin sempurna. Apabila Allah menga-barkan hal tersebut kepada mereka, maka hal itu pasti akan terjadi sebagaimana yang dikabarkanNya.
﴾ قَالُواْ هَٰذَا مَا وَعَدَنَا ٱللَّهُ وَرَسُولُهُۥ وَصَدَقَ ٱللَّهُ وَرَسُولُهُۥۚ وَمَا زَادَهُمۡ إِلَّآ إِيمَٰنٗا وَتَسۡلِيمٗا 22 ﴿
"Mereka berkata, 'Inilah yang dijanjikan Allah dan RasulNya kepada kita.' Dan benarlah Allah dan RasulNya. Dan yang demikian itu tidaklah menambah kepada mereka kecuali iman dan ketundukan." (Al-Ahzab: 22).
$ Bahwa Allah mengabarkan kepada mereka tentang hal itu agar jiwa mereka tegar menghadapi kejadian tersebut dan bersabar atasnya apabila terjadi. Karena mereka telah bersiap-siap menghadapi kejadian tersebut, maka menjadi mudahlah bagi mereka untuk memikulnya dan ringan bagi mereka pengor-banan biayanya, dan mereka bersandar kepada sabar dan takwa. Karena itu Allah berfirman, ﴾ وَإِن تَصۡبِرُواْ وَتَتَّقُواْ ﴿ "Jika kamu bersabar dan bertakwa," maksudnya, apabila kalian bersabar atas apa yang kalian dapatkan pada harta dan jiwa kalian berupa ujian dan cobaan dan gangguan orang-orang yang zhalim, dan kalian bertakwa kepada Allah dalam kesabaran tersebut, dengan meniatkan (hanya) mengharapkan Wajah Allah dan mendekatkan diri kepadaNya dan kalian tidak melampaui batas-batas syariat dalam kesabaran kalian tersebut dengan bersabar pada suatu tempat yang tidak halal bagi kalian ber-sabar padanya, bahkan sebaliknya tugas kalian padanya adalah membalas musuh-musuh Allah.
﴾ فَإِنَّ ذَٰلِكَ مِنۡ عَزۡمِ ٱلۡأُمُورِ ﴿ "Maka sesungguhnya yang demikian itu termasuk urusan yang patut diutamakan." Maksudnya ia termasuk perkara-perkara yang patut ditekadkan dalam menempuhnya dan berlomba-lomba meraihnya dan tidaklah akan diberi taufik kepa-danya kecuali orang-orang yang memiliki tekad dan bercita-cita tinggi, sebagaimana Allah berfirman,
﴾ وَمَا يُلَقَّىٰهَآ إِلَّا ٱلَّذِينَ صَبَرُواْ وَمَا يُلَقَّىٰهَآ إِلَّا ذُو حَظٍّ عَظِيمٖ 35 ﴿
"Sifat-sifat yang baik itu tidak dianugerahkan melainkan kepada orang-orang yang sabar, dan tidak dianugerahkan melainkan kepada orang-orang yang mempunyai keberuntungan yang besar." (Fushshilat: 35).
Sarete messi alla prova, o voi credenti, tramite i vostri beni, elargendo ciò che è dovuto, e tramite le disgrazie che tali beni potrebbero subire; e sarete messi alla prova tramite i vostri animi, nel compiere i precetti religiosi; e riceverete, da parte di coloro che hanno ricevuto il Libro prima di voi ed i politeisti, tanti mali, tra cui accuse contro di voi e la vostra fede; e se sopportate le disgrazie e le prove che vi affliggono e temete Allāh compiendo ciò che ha ordinato ed allontanandovi da ciò che ha vietato, sappiate che, in verità, ciò richiede molta fermezza; e che, nel fare ciò, gareggino i credenti.
Ô croyants, vous serez assurément éprouvés dans vos biens à travers les aumônes obligatoires que vous en prélevez et les calamités qui les atteignent, et vous serez aussi éprouvés dans vos personnes à travers les obligations légales dont vous êtes chargés et les malheurs que vous subissez.
Vous entendrez assurément de la part des gens du Livre et des polythéistes des outrages qui viseront aussi bien votre religion que vos personnes. Si vous faites preuve de patience face aux malheurs et aux épreuves et craignez Allah en vous conformant à ce qu’Il a ordonné et en délaissant ce qu’Il a défendu, vous aurez fait preuve de détermination et opté pour ce qui mérite que l’on rivalise.
Talagang susulitin nga kayo, O mga mananampalataya, sa mga yaman ninyo sa pagtupad sa mga tungkuling kinakailangan sa mga ito at sa anumang bumababa sa mga ito na mga sakuna, talagang susulitin nga kayo sa mga sarili ninyo sa pagsasagawa sa mga obligasyon sa Batas ng Islām at anumang bumababa sa inyo na mga uri ng pagsubok, at talagang makaririnig nga kayo mula sa mga nabigyan ng kasulatan bago pa ninyo at mula sa mga nagtambal [kay Allāh] ng maraming bagay kabilang sa nakasasakit sa inyo gaya ng paninirang-puri sa inyo at sa relihiyon ninyo. Kung magtitiis kayo sa tumatama sa inyo na mga uri ng mga kasawian at mga pagsubok at mangingilag kayong magkasala kay Allāh sa pamamagitan ng paggawa sa ipinag-utos Niya at pag-iwan sa sinaway Niya, tunay na iyon ay kabilang sa mga bagay na nangangailangan ng pagpapasya at nagpapaligsahan sa mga ito ang mga nagpapaligsahan.
Creyentes, sin duda serán puestos a prueba en sus bienes a través de las caridades obligatorias que den y las calamidades que los aquejen, y serán también puestos a prueba en sus personas a través de las obligaciones legales y las desgracias que sufran. Seguramente escucharán de boca de la Gente del Libro y de los politeístas afrentas que atacarán tanto a su religión como a ustedes mismos. Si dan muestras de paciencia frente a estas adversidades y pruebas, y temen a Al-lah acatando lo que Él ha ordenado y desistiendo de lo que Él ha prohibido, habrán dado muestras de determinación y elegido aquello por lo que vale la pena luchar.
O vjernici, bit ćete iskušani u vašim imecima, kroz obavezne vrste udjeljivanja i kroz razne vrste nedaća koje će zadesiti vaš imetak; zatim, bit ćete iskušani u vašim tijelima kroz obavljanje raznih obaveza koje se tiču tijela i kroz razne vrste nedaća koje će zadesiti vaša tijela. I slušat ćete od onih kojima je data Knjiga prije vas i od mnogobožaca mnoge uvrede koje vas uznemiravaju, po pitanju vas samih i vaše vjere, pa ako se strpite na svim nedaćama i iskušenjima koje vas zadese i budete se bojali Allaha činjenjem naređenog i klonjenjem zabranjenog – to spada u stvari koje iziskuju čvrstu odlučnost, i u kojima se natječu ambiciozni natjecatelji.
Chắc chắn các ngươi - hỡi tín đồ Mu'min - sẽ bị thử thách về tài sản như bắt buộc thực hiện bổn phận và những thất thoát khác liên quan đến tài sản, sẽ bị thử thách về sinh mạng của các ngươi như hoàn thành nghĩa vụ với tôn giáo và đối diện với bao khó khăn khác; các ngươi sẽ nghe những lời lẽ xúc phạm từ nhóm người được ban Kinh Sách trước các ngươi và từ nhóm người đa thần rất nhiều điều xấu về các ngươi, về tôn giáo của các ngươi. Tuy nhiên, nếu các ngươi kiên nhẫn trước bao thử thách và giông tố cuộc đời, biết kính sợ Allah mà hoàn thành bổn phận với Allah và tránh xa điều Ngài cấm nhưng cần ở các ngươi một nghị lực chịu đựng và sự tranh đua quyết liệt.
186- Andolsun ki siz mallarınız ve canlarınızla imtihan edileceksiniz ve sizden önce kendilerine kitab verilenlerden ve şirk koşanlardan çok ezalar işiteceksiniz. Eğer sabreder ve sakınırsanız işte bu, azmedilmeye değer işlerdendir.
186. Şanı Yüce Allah mü’minlere hitap ederek gerek farz, gerek müstehab infaklarda bulunmak, malları Allah yolunda harcamakla karşı karşıya kalmak suretiyle mallarında, birçok insana ağır gelen Allah yolunda cihad, bu uğurda yorulmak, öldürülmek, esir alınmak, yaralanmakla karşı karşıya kalmak, kişinin kendine yahut da sevdiği kimselere isabet eden hastalık gibi hususlarla vb. nefsî mükellefiyetlerle karşı karşıya kalmak sureti ile de canlarında imtihana tabi tutulacaklarını haber vermektedir.“ve sizden önce kendilerine kitab verilenlerden ve şirk koşanlardan çok ezalar işiteceksiniz” Sizi, dininizi, Kitabınızı ve Rasûlünüzü tenkid ettiklerini işiteceksiniz. Yüce Allah’ın bu hususu mü’minlere haber vermesinin pek çok faydalı yönü vardır:
1. Yüce Allah’ın hikmetinin bunu gerektirmektedir. Çünkü samimi mü’min öyle olmayandan bu şekilde ayırt edilir.
2. Diğer taraftan şanı Yüce Allah'ın mü’minler hakkında bu gibi hususları takdir etmesi, onlar namına hayrı irade buyurmasından dolayıdır. Zira O, onların derecelerini yükseltmek, günahlarını affetmek, bu yolla da imanlarının artmasını ve yakinlerinin tamamlanmasını dilemektedir. Çünkü Yüce Allah onlara böyle bir durumu haber verip de bu husus O’nun haber verdiği şekilde de gerçekleşti mi “Derler ki: Allah’ın ve Rasülünün bize vaadettiği işte budur. Allah da Rasûlü de doğru söylemiştir. Bu onların ancak imanlarını ve teslimiyetlerini artırır.”(el-Ahzab, 33/22)
3. Şanı Yüce Allah onların ruhen, bu tür sıkıntılara hazırlanmaları, gerçekleştiği takdirde de sabretmeleri için bu hususu haber vermiştir. Çünkü onlar buna hazır oldukları takdirde bu gibi olayların altından kalkmaları, onlara tahammül etmeleri kolaylaşır. Sıkıntıları azalır, sabır ve takvâya sığınırlar. Bundan dolayıdır ki Yüce Allah devamla şöyle buyurmaktadır:“Eğer sabreder ve sakınırsanız”. Yâni eğer mal ve canlarınızda karşı karşıya kaldığınız türlü bela ve imtihanlarla zalimlerin eziyetlerine sabrederseniz, bu sabırda da Allah'ın rızasına ve O’na yakınlaşmaya niyet etmek suretiyle Allah’tan korkup takvâlı hareket ederseniz; yine bu sabrınızda sizin için tahammül etmenin helâl olmadığı aksine Allah’ın düşmanlarından intikam almakla görevli olduğunuz yerlerde de buna riayet etmek sureti ile şer’î sınırları aşmayarak takvâ ölçülerini muhafaza edecek olursanız “işte bu, azmedilmeye değer işlerdendir.” Yâni gerçekten üzerinde azim ve kararlılıkla durulması ve yarış edilmesi gereken işlerdendir. Bu gibi işlere de ancak kararlı ve üstün gayret sahibi kimseler muvaffak kılınırlar. Nitekim Yüce Allah:“Buna ancak sabredenler kavuşturulur, buna ancak büyük bir pay sahibi olanlar kavuşturulur”(Fussilet, 41/35) diye buyurmaktadır.
A man has to make the journey of faith in a world where he might be hurt in many ways, both by his own people as well as strangers. But under no circumstances should he fall prey to negative thoughts. He should rather confront every difficult situation as it comes and keep going on. He might be even provoked, but nonetheless he should restrain himself. He should bear every setback without resorting to vengeance. There might be many an occasion when his heart, unable to take any more suffering might tell him to break the bonds of God and act as his heart bids him. Still, the fear of God should stop him from taking such a step even then. The demands of religion inevitably require the ultimate sacrifice—which would mean sacrificing one’s life and wealth. In such a situation, one has to uphold religion by making sacrifices for its cause, though that might mean adopting the most difficult of the courses open to one. On the journey of faith, this is a tremendous test of courage and high-mindedness. Indeed, becoming a true believer is a trial which requires patience and piety. One who successfully qualifies in this test is the believer for whom the gates of Paradise will be thrown open in the Hereafter.
-Ey Müminler!- Mallarınızdan, o mallarda yerine getirilmesi gereken haklardan ve mallar sebebiyle başınıza gelen musibetlerden imtihana tabi tutulacaksınız. Dini sorumlulukları yerine getirmede ve başınıza gelen belalarda hep imtihana tabi tutulacaksınız. Sizden önce kendilerine kitap verilenlerden ve müşriklerden sizi ve dininizi kötüleyen üzücü birçok söz işiteceksiniz. Eğer size isabet eden musibet ve belalara sabreder, emirlerini yerine getirip yasaklarını terk ederek Allah'tan korkarsanız bilin ki, bunlar azme ihtiyaç duyan işlerdir ve bunlarda birbirleriyle rekabet edenler yarışır.
You will certainly be tested, O believers, in your wealth – in relation to fulfilling your duties concerning it – and with the misfortunes sent down with it, and in yourselves with regards to how you conduct yourselves with the orders and prohibitions of the sacred law. Also, you will certainly hear many things from those who were given the scripture before you, and from those who worship others with Allah, that are hurtful to you, criticising you and your sacred way of life. But if you are patient with the misfortunes and trials you are given, and are mindful of Allah, doing what He instructs and staying away from what He has prohibited, then that will lead to the good consequences and it is a matter O believers that requires firm resolve.
Sungguh kalian -wahai orang-orang mukmin- benar-benar akan mendapatkan ujian di dalam harta benda kalian seperti menunaikan hak-hak yang wajib pada harta tersebut, adanya musibah-musibah yang menimpanya, dan kalian juga benar-benar akan diuji di dalam diri kalian dalam bentuk kewajiban menjalankan tugas-tugas syariat dan aneka cobaan yang menimpa kalian. Sungguh, kalian benar-benar akan mendengar banyak hal yang menyakitkan hati dari lisan orang-orang yang diberi kitab sebelum kalian dan dari orang-orang musyrik, yaitu ucapan-ucapan yang menjelek-jelekkan diri kalian dan agama kalian. Jika kalian bersabar atas berbagai musibah dan cobaan yang menimpa dan senantiasa bertakwa kepada Allah dengan menjalankan perintah-Nya dan meninggalkan larangan-Nya, sesungguhnya hal itu termasuk perkara yang membutuhkan tekad yang bulat dan perkara yang diperebutkan oleh orang-orang yang berlomba-lomba.
Chastising the People of the Scriptures for Breaking the Covenant and Hiding the Truth
In this Ayah, Allah chastises the People of the Scriptures, from whom Allah took the covenant by the words of their Prophets, that they would believe in Muhammad ﷺ and describe him to the people, so that they would recognize and follow him when Allah sent him. However, they hid this truth and preferred the the small amounts and the material gains instead of the rewards of this life and the Hereafter that they were promised. This is a losing deal and a failing trade, indeed.
These Ayat also contain a warning for the scholars not to imitate their behavior, so that they do not suffer the same fate and become like them. Therefore, the scholars are required to spread the beneficial knowledge that they have, encouraging the various righteous good deeds. They are also warned against hiding any part of their knowledge. A Hadith states that the Prophet said,
«مَنْ سُئِلَ عَنْ عِلْمٍ فَكَتَمَهُ، أُلْجِمَ يَوْمَ الْقِيَامَةِ بِلِجَامٍ مِنْ نَار»
(Whoever was asked about knowledge that he knew but did not disclose it, will be tied with a bridle made of fire on the Day of Resurrection.)
Chastising Those Who Love to be Praised for What They Have not Done
Allah's statement,
لاَ تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَآ أَتَوْاْ وَّيُحِبُّونَ أَن يُحْمَدُواْ بِمَا لَمْ يَفْعَلُواْ
(Think not that those who rejoice in what they have done, and love to be praised for what they have not done), refers to those who show off, rejoice in what they do and claim to do what they have not done. The Two Sahihs recorded that the Prophet said,
«مَنِ ادَّعَى دَعْوَةً كَاذِبَةً لِيَتَكَثَّرَ بِهَا، لَمْ يَزِدْهُ اللهُ إِلَّا قِلَّة»
(Whoever issues a false claim to acquire some type of gain, then Allah will only grant him decrease.)
The Sahih also recorded;
«الْمُتَشَبِّعُ بِمَا لَمْ يُعْطَ، كَلَابِسِ ثَوْبَيْ زُور»
(He who claims to do what he has not done, is just like a person who wears two robes made of falsehood.)
Imam Ahmad recorded that Marwan told his guard Rafi` to go to Ibn `Abbas and proclaim to him, "If every person among us who rejoices with what he has done and loves to be praised for what he has not done will be tormented, we all will be tormented." Ibn `Abbas said, "This Ayah was revealed about the People of the Scriptures." He then recited the Ayah,
وَإِذْ أَخَذَ اللَّهُ مِيثَـقَ الَّذِينَ أُوتُواْ الْكِتَـبَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلاَ تَكْتُمُونَهُ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمْ وَاشْتَرَوْاْ بِهِ ثَمَناً قَلِيلاً فَبِئْسَ مَا يَشْتَرُونَ
((And remember) when Allah took a covenant from those who were given the Scripture (Jews and Christians) to make it (the truth) known and clear to mankind, and not to hide it, but they threw it away behind their backs, and purchased with it some miserable gain! And indeed worst is that which they bought.) then the Ayah,
لاَ تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَآ أَتَوْاْ وَّيُحِبُّونَ أَن يُحْمَدُواْ بِمَا لَمْ يَفْعَلُواْ
(Think not that those who rejoice in what they have done, and love to be praised for what they have not done)
Ibn `Abbas said, "The Prophet asked them about something, and they hid its knowledge, giving him an incorrect answer. They parted after showing off and rejoicing in front of him because they answered him, so they pretended, and they were delighted that they hid the correct news about what he had asked them." This was recorded by Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i.
Al-Bukhari recorded that Abu Sa`id Al-Khudri said, "During the time of the Messenger of Allah ﷺ, when the Messenger would go to battle, some hypocrite men would remain behind and rejoice because they did not accompany the Prophet in battle. When the Messenger would come back, they would ask him to excuse them swearing to having some excuse, and wanting to be praised for that which they did not do. So Allah revealed,
لاَ تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَآ أَتَوْاْ وَّيُحِبُّونَ أَن يُحْمَدُواْ بِمَا لَمْ يَفْعَلُواْ
(Think not that those who rejoice in what they have done, and love to be praised for what they have not done),"
to the end of the Ayah." And Muslim recorded similarly.
Allah said;
فَلاَ تَحْسَبَنَّهُمْ بِمَفَازَةٍ مِّنَ الْعَذَابِ
(think not that they are rescued from the torment, ) Do not think that they will be saved from punishment, rather it will certainly strike them. So Allah said;
وَلَهُمْ عَذَابٌ أَلِيمٌ
(and for them is a painful torment.) Allah then said,
وَللَّهِ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ وَاللَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ
(And to Allah belongs the dominion of the heavens and the earth, and Allah has power over all things.) He is the Owner of everything, able to do all things and nothing escapes His might. Therefore, fear Him, never defy Him and beware of His anger and revenge. He is the Most Great, none is greater than Him, and the Most Able, none is more able than He is.
-Ey Peygamber!- Allah'ın kitabını insanlara açıklayacaksınız, ondaki hidayeti ve Muhammed -sallallahu aleyhi ve sellem-'in peygamberliğine delalet eden şeyi gizlemeyeceksiniz diye Allah'ın Yahudi ve Hristiyan ehlikitap âlimlerinden aldığı sapasağlam sözü hatırla! Onlardan bazısı verdiği bu sözü reddederek önemsemediler. Hakkı gizleyip batılı izhar ettiler. Allah'a verdikleri sözü makam ve mal gibi ulaşabilecekleri az bir bedele değiştiler. Allah'a verdikleri söz ile değiştirdikleri bu değer ne kötüdür.
Remember, O Prophet, when Allah took a firm promise from the scholars among the Christians and Jews: that they should make the revelation of Allah clear to people, and not hide the guidance in it, or the evidence of the prophethood of Muhammad (peace be upon him). But they broke the promise and paid no attention to it, hiding the truth and revealing what was false. They exchanged the promise of Allah for a small price, such as the position or wealth it might buy them. What a terrible price they traded Allah’s promise for!
Rappelle-toi, ô Prophète, lorsqu’Allah obtint l’engagement ferme des savants des Gens du Livre, juifs et chrétiens, d’expliquer clairement aux hommes le Livre d’Allah et de ne pas dissimuler la guidée qu’il renferme, ni l’annonce de la Prophétie de Muħammad.
Ils violèrent le pacte scellé en toute insouciance, firent la promotion de l’erreur et du mensonge et échangèrent l’engagement pris avec Allah contre le prestige et des biens matériels.
C’est à un prix bien vil qu’ils ont vendu l’engagement pris avec Allah.
"Dan (ingatlah), ketika Allah mengambil janji dari orang-orang yang telah diberi kitab (yaitu), 'Hendaklah kamu menerang-kan isi kitab itu kepada manusia, dan janganlah kamu menyem-bunyikannya,' lalu mereka melemparkan janji itu ke belakang punggung mereka, dan mereka menukarnya dengan harga yang sedikit. Amatlah buruk tukaran yang mereka terima. Janganlah sekali-kali kamu menyangka, bahwa orang-orang yang gembira dengan apa yang telah mereka kerjakan dan mereka suka supaya dipuji terhadap perbuatan yang belum mereka kerjakan, janganlah kamu menyangka bahwa mereka terlepas dari siksa, dan mereka mendapatkan siksa yang pedih." (Ali Imran: 187-188).
(187) Al-Mitsaq adalah sebuah janji yang berat lagi dikuat-kan (dengan sesuatu). Janji tersebut diambil oleh Allah تعالى dari setiap orang yang telah Allah berikan kepadanya kitab, dan telah Allah ajarkan kepadanya ilmu, yaitu agar dia menjelaskan apa yang telah Allah ajarkan itu kepada manusia apa yang mereka butuhkan dan tidak menyembunyikannya dan bakhil dengannya kepada mereka, khususnya bila mereka bertanya kepadanya atau terjadi suatu kondisi yang mengharuskan hal tersebut. Karena setiap orang yang memiliki ilmu, maka pada saat itu wajib atasnya menjelaskan dan menerangkan kebenaran dari kebatilan.
Orang-orang yang diberi taufik oleh Allah, niscaya mereka akan menunaikan dan menyempurnakan kewajiban tersebut dan mereka mengajarkan manusia apa yang telah Allah ajarkan kepa-danya dengan maksud memperoleh keridhaan Rabb mereka dan sebagai rasa kasih terhadap makhluk serta rasa takut dari dosa menyembunyikan ilmu. Sedangkan orang-orang yang telah diberi-kan kepada mereka al-Kitab dari kaum Yahudi dan Nasrani dan orang-orang yang seperti mereka, maka mereka telah melempar-kan perjanjian dan ikatan-ikatan tersebut di belakang punggung mereka dan mereka tidak mempedulikannya. Mereka menyem-bunyikan kebenaran dan menampakkan kebatilan sebagai sikap lancang terhadap hal-hal yang diharamkan oleh Allah serta mere-mehkan hak-hak Allah تعالى dan hak-hak makhluk. Dan dengan penyembunyian itu mereka menukarnya ﴾ ثَمَنٗا قَلِيلٗاۖ ﴿ "dengan harga yang sedikit," yaitu sesuatu yang mereka dapatkan jika mendapatkan-nya berupa sedikit kedudukan, harta yang hina dari orang-orang yang rendah, yang mengikuti hawa nafsu mereka dan mendahulu-kan syahwat mereka daripada kebenaran.
﴾ فَبِئۡسَ مَا يَشۡتَرُونَ ﴿ "Amatlah buruk tukaran yang mereka terima" karena hal itu adalah imbalan yang paling rendah. Sedangkan sesuatu yang mereka benci, yaitu menjelaskan kebenaran yang mengandung kebahagiaan yang abadi dan manfaat agama maupun dunia adalah harapan dan cita-cita yang paling tinggi dan paling mulia; dan tidaklah mereka memilih yang rendah lagi hina dan meninggalkan yang tinggi lagi mahal, melainkan karena buruknya bagian mereka, kehinaan mereka dan kondisi mereka yang tidak baik bagi selain tujuan untuk apa mereka diciptakan. Kemudian Allah تعالى berfirman,
(188) ﴾ لَا تَحۡسَبَنَّ ٱلَّذِينَ يَفۡرَحُونَ بِمَآ أَتَواْ ﴿ "Janganlah sekali-kali kamu menyangka, bahwa orang-orang yang gembira dengan apa yang telah mereka kerjakan," yaitu berupa keburukan dan kebatilan perkataan maupun perbuatan, ﴾ وَّيُحِبُّونَ أَن يُحۡمَدُواْ بِمَا لَمۡ يَفۡعَلُواْ ﴿ "dan mereka suka supaya dipuji terhadap perbuatan yang belum mereka kerjakan", maksudnya, (dipuji) dengan kebaikan yang tidak mereka kerjakan dan kebe-naran yang belum mereka katakan. Mereka telah menyatukan antara perbuatan buruk dan perkataan buruk, serta gembira akan hal tersebut dan suka akan pujian terhadap perbuatan baik yang belum mereka kerjakan. ﴾ فَلَا تَحۡسَبَنَّهُم بِمَفَازَةٖ مِّنَ ٱلۡعَذَابِۖ ﴿ "Janganlah kamu menyangka bahwa mereka terlepas dari siksa," maksudnya, berposisi selamat dan bebas, akan tetapi mereka berhak mendapat siksa, dan mereka akan menuju kepadanya. Karena itu Allah berfirman, ﴾ وَلَهُمۡ عَذَابٌ أَلِيمٞ ﴿ "Dan mereka mendapatkan siksa yang pedih."
Termasuk dalam ayat yang mulia ini adalah ahli Kitab yang bergembira dengan sesuatu yang ada pada mereka berupa ilmu, namun mereka tidak tunduk kepada Rasul, dan mereka menyangka bahwa merekalah yang benar dalam kondisi riil dan pandangan hidup mereka. Demikian juga setiap orang yang berbuat bid'ah, baik perkataan maupun perbuatan, dan senang dengannya, lalu mengajak orang kepadanya, dan menyangka bahwa dia benar dan selainnya batil, sebagaimana umumnya terjadi pada ahli-ahli bid'ah.
Ayat ini dengan pemahamannya menunjukkan bahwa ba-rangsiapa yang suka dipuji dan disanjung dengan apa yang telah diperbuatnya berupa kebaikan dan mengikuti kebenaran, apabila tujuannya bukanlah ingin dilihat (riya`) dan didengar (sum'ah), maka hal tersebut tidaklah tercela. Bahkan hal ini termasuk perkara yang dianjurkan, yang telah Allah kabarkan bahwa Allah akan memberikan balasan bagi orang-orang yang berbuat kebaikan dalam perkataan maupun perbuatan, dan bahwa Allah akan memberikan balasan terhadap hamba-hambaNya yang dicintaiNya, dan mereka memohon hal itu kepadaNya; seperti perkataan Ibrahim عليه السلام,
﴾ وَٱجۡعَل لِّي لِسَانَ صِدۡقٖ فِي ٱلۡأٓخِرِينَ 84 ﴿
"Dan jadikanlah aku buah tutur yang baik bagi orang-orang (yang datang) kemudian." (Asy-Syu'ara`: 84).
Dan Allah berfirman,
﴾ سَلَٰمٌ عَلَىٰ نُوحٖ فِي ٱلۡعَٰلَمِينَ 79 إِنَّا كَذَٰلِكَ نَجۡزِي ٱلۡمُحۡسِنِينَ 80 ﴿
"Kesejahteraan dilimpahkan atas Nuh di seluruh alam. Sesungguh-nya, demikianlah Kami memberi balasan kepada orang-orang yang berbuat baik." (Ash-Shaffat: 79-80).
Hamba-hamba dari Yang Maha Rahman berkata,
﴾ وَٱجۡعَلۡنَا لِلۡمُتَّقِينَ إِمَامًا 74 ﴿
"Jadikanlah kami imam bagi orang-orang yang bertakwa." (Al-Furqan: 74).
Itu semua adalah nikmat Sang Pencipta atas hamba-hamba-Nya, di mana itu semua membutuhkan sikap syukur.
Ingatlah -wahai Nabi- tatkala Allah mengambil perjanjian yang kuat dari para ulama Ahli Kitab dari kalangan Yahudi dan Nasrani, bahwa kalian benar-benar akan menerangkan Kitab Allah kepada manusia, tidak menyembunyikan petunjuk yang ada di dalamnya, dan tidak menutup-nutupi keterangan yang menjelaskan perihal kenabian Muhammad -Ṣallallāhu 'alaihi wa sallam-. Namun, mereka justru mencampakkan perjanjian itu dan tidak menghiraukannya, sehingga mereka pun menyembunyikan kebenaran dan memperlihatkan kebatilan. Mereka menukar perjanjian Allah itu dengan imbalan yang sangat sedikit dalam bentuk jabatan dan kekayaan yang bisa mereka dapatkan. Sungguh buruk harga yang mereka tukar dengan janji Allah tersebut.
Banggitin mo, O Propeta, nang gumawa si Allāh ng tipan na binigyang-diin sa mga maalam ng mga May Kasulatan kabilang sa mga Hudyo at mga Kristiyano, [na nagsasaad]: "Talagang magpapaliwanag nga kayo sa mga tao ng Kasulatan ni Allāh at hindi kayo magkukubli ng laman nito na patnubay ni ng ipinahiwatig nito na pagkapropeta ni Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan." Ngunit walang nangyari sa kanila maliban na nagtapon sila ng tipan at hindi sila lumingon doon sapagkat nagkubli sila ng katotohanan at naglantad sila ng kabulaanan. Ipinagpalit nila ang tipan kay Allāh sa katiting na halaga gaya ng katanyagan at yaman, na maaari nilang matatamo. Kaya kay saklap ang halagang ito na ipinagpalit nila sa tipan ni Allāh!
Recuerda, Profeta, cuando Al-lah obtuvo el compromiso firme de los sabios de la Gente del Libro de explicar a las personas el Libro de Al-lah, y de no ocultar la guía que encierra ni el anuncio del profeta Mujámmad r. Con total despreocupación violaron ese pacto sellado, promovieron el error y la mentira, y cambiaron el compromiso tomado con Al-lah por el prestigio y bienes materiales. A qué vil precio vendieron su compromiso tomado con Al-lah.
E ricorda, o Profeta, quando Allāh stipulò un saldo patto con i sapienti della Gente del Libro, Ebrei e Nazareni: "Chiarirete alla gente il Libro di Allāh e non celerete la buona guida che vi è in esso, e la Profezia di Muħammed in esso contenuta". Non fecero altro che rompere il patto, senza dargli alcuna importanza, celando la verità ed esibendo la falsità, e vendettero il patto di Allāh a vile prezzo, come la possibilità di ottenere potere e ricchezza: A che infausto prezzo hanno venduto il patto di Allāh!
In continuation of the description of evils practiced by the Jews mentioned in previous verses, the first of the present two verses (187, 188) takes up yet another evil practice of theirs. This is their habit of going back on solemn pledges and covenants - for Allah Almighty had taken pledge from the people of the Book that they would communicate the commandments of Allah appearing in the Torah freely, openly and universally and that they would not conceal any injunction out of their selfish ends. The people of the Book broke this covenant. They concealed injunctions. Not only that, they were audacious enough to show their pleasure about having acted in this manner and taking this deed of theirs as commendable.
Commentary
Concealing the Knowledge of Faith is forbidden and waiting or manipulating to be praised without practicing it is deplorable
The three verses cited above describe two crimes committed by scholars from the people of the Book along with their subsequent punishment.
As pointed out earlier, they were commanded to tell their people about injunctions revealed in the Book of Allah freely and openly without any effort. To curtail or hold back what was in there people. Although, they were explicitly instructed not to hide any commandment, yet they elected to ignore the pledge they had made, out of their worldly considerations and personal greed. They did hide a good many commandments from their people.
Secondly, they had the problem of personally staying aloof from acting righteously while, at the same time, they had no qualms of conscience in wishing to be praised without acting the way they were expected to.
As for the incidence of hiding the commandments of the Torah, it has been reported in Sahih al-Bukhari on the authority of Sayyidna 'Abdullah ibn 'Abbas ؓ . He narrates that the Holy Prophet ﷺ asked the Jews about something mentioned in the Torah. They concealed the truth and told him something contrary to what was said in the Torah - and they left his company all pleased with their exercise in evil congratulating themselves on their deceit. Thereupon, this verse which carries a warning for them was revealed.
As for the other statement -'they love to be praised for what they never did' - it refers to the hypocrites among the Jews who would make excuses at the time of Jihad, sit home and celebrate how well they were able to dodge the hardships of Jihad. When the Holy Prophet ﷺ returned from Jihad, they would go to him, take false oaths and offer excuses and, on top of that, they would demand that this act of theirs be praised. (Sahih al-Bukhri)
The Holy Qur'an condemns them for both these attitudes. From here, we know that concealing the knowledge of Faith and the injunctions of Allah and His Messenger is forbidden (Haram ). But this forbiddance applies to the kind of concealment which was practiced by the Jews for they used to conceal Divine injunctions to promote their own worldly interest and, in this process, they made people pay for it. However, if an injunction is not broadcast publicly due to some expedient religious consideration, such an action would not fall under the purview of this ruling. This problem has been taken up by Imam al-Bukhari (رح) under a separate subject heading supported by relevant Hadith narrations. According to him, there are occasions when there is the danger that masses would fall prey to misunderstanding and disorder by publicising a certain injunction openly. If an injunction is allowed to remain unpublicised on the basis of such a danger, it does not matter.
The rule about doing a good deed is simple. If anyone does a good deed, then looks forward to be praised for it - or, worse still, takes elaborate steps to make this happen - then, despite having done what one did, this act will be deemed blameworthy under the Islamic legal-moral norms. And should one elect not to do that good deed at all, that would, then, be taken as far more blameworthy. As for the natural desire to do something good and thereby earn a fair name, it is not included under the purview of this ruling - unless, of course, if one does not make unusual projections to earn that fair name (Bayan al-Qur'an).
O Vjerovjesniče, spomeni kada je Allah uzeo čvrst zavjet od učenjaka onih kojima je data Knjiga, jevreja i kršćana, koji sadrži obavezu savjetovanja ljudi i oporučivanja Allahove knjige, i da ne kriju uputu koja je došla u toj knjizi, i da ne kriju njene dokaze koji ukazuju na poslanstvo Muhammeda, sallallahu alejhi ve sellem, pa su prekršili taj zavjet i nisu se na njega osvrtali. Skrivali su istinu, ispoljavali su neistinu, prodali su zavjet dat Allahu za ništavnu cijenu, poput ugleda i imetka koji stječu, a ružna li je to cijena za Allahov zavjet.
Và hãy nhớ lại - hỡi Nabi - khi Allah đã giao ước, sự khẳng định với 'Ulama thị dân Kinh Sách thuộc Do Thái và Thiên Chúa là các ngươi phải phơi bày tất cả cho thiên hạ về chỉ đạo trong Kinh Sách của Allah, về những bằng chứng khẳng định sứ mạng của Muhammad, không được giấu giếm bất cứ gì. Thế mà tất cả họ đều bội ước, bất cần đến điều đã giao ước, họ cố giấu che chân lý và công khai điều bịa đặt, họ đã đánh đổi lời giao ước của Allah bằng vật chất rẻ mạc ở trần gian như danh lợi, công danh, địa vị, tiền bạc và họ đã đạt được mục đích. Thật là khốn khổ cho những ích lợi mà họ đã đánh đổi bằng lời giao ước của Allah.
187- Hani Allah kendilerine kitap verilenlerden:“Onu kesinlikle insanlara açıklayıp anlatacaksınız ve onu gizlemeyeceksiniz” diye söz (misak) almıştı. Onlar ise bu (sözü) kulak ardı ettiler ve onu az bir bedele sattılar. O aldıkları bedel ne kötüdür!
188- Yaptıkları ile mağrur olan ve yapmadıkları ile övülmekten de hoşlanan kimselerin azaptan kurtulacaklarını sanmayasın! Onlar için pek acıklı bir azap vardır.
187. “Misak”, ağır ve pekiştirilmiş söz demektir. Bu, Yüce Allah’ın kendisine kitap verdiği ve ilim öğrettiği herkesten aldığı bir sözdür. Bu söz, onlardan insanlara Allah’ın kendisine öğrettiklerinden gerek duyacakları şeyleri öğreteceklerine, bu konuda onlardan bir şey gizlemeyeceklerine, bu bilgiyi cimrilik ederek onlardan saklamayacaklarına, özellikle de bir şey sorulduğunda yahut da açıklamada bulunması gereken bir hal olduğunda, bu bilgiyi açıklayacaklarına dair alınmış bir sözdür. Buna göre bir bilgiye sahip olan herkesin böyle bir durumda o bilgiyi açıklaması ve hakkı batıldan ayırt etmesi icab eder.
Bu hususta Allah’ın kendilerine muvaffakiyet verdiği kimseler, bu emri tam anlamıyla yerine getirmiş, Allah’ın kendilerine öğrettiklerinden, Rablerinin rızasını arayarak, insanlara merhamet duyarak ve öğretilen bilgiyi gizleme günahından korkarak Allah’ın kendilerine öğrettiğini insanlara öğretmişlerdir. Kendilerine kitap verilmiş olan yahudiler, hıristiyanlar vb. kimseler ise bu sözleri arkalarına atmışlar, ona hiçbir şekilde önem vermemişlerdir. Aksine hakkı gizlemişler, batılı açığa vermişlerdir. Bunu Allah’ın yasaklarına karşı cüretkârca bir tutumla, Yüce Allah’ın haklarını önemsemeyerek ve insanların haklarına riâyet etmeyerek yapmışlar, bu gizleme karşılığında da az bir bedel almaya razı olmuşlardır. Söz konusu bu az bedel ise -o da eğer tahakkuk ederse- başkanlık ve üstün mevkiler, onların aşağılık takımlarından hevalarına uyan ve arzularını hakkın önüne geçiren kimselerden aldıkları önemsiz mallardır.
“O aldıkları bedel ne kötüdür.” Çünkü bu bedellerin en değersizidir. Yüz çevirdikleri şey ise -ki o da hakkı açıklamaktır- ebedi mutluluğu ihtiva eden, dini ve dünyevi maslahatları taşıyan, arzulanan en büyük, en üstün ve değerli amaçtır. Ancak onların bu değersiz dünyevi menfaatleri tercih edip üstün ve son derece değerli şeyleri terk etmelerinin tek sebebi de kötülükleri, değersizlikleri ve bu işlerden başka hiçbir şeye elverişli olmayışlarıdır.
188. “Yaptıkları ile” işledikleri çirkin işlerler, sözlü ve fiili batıllarla “mağrur olan ve yapmadıkları ile” işlemedikleri hayır ve söylemedikleri hak sözlerle de “övülmekten hoşlanan” yâni hem kötü davranıp kötü sözler söyleyen ve bundan dolayı sevinip şımaran, hem de işlemedikleri o hayırlar dolayısı ile de övülmeyi arzulayan “kimselerin azaptan kurtulacaklarını” herhangi bir şekilde azaba uğramayarak esenliğe kavuşacaklarını “sanmayasın.” Aksine onlar azabı hak etmişlerdir ve sonunda azaba uğrayacaklardır. İşte bundan dolayı da:“Onlar için pek acıklı bir azab vardır” buyurmaktadır.
Bu âyet-i kerimenin kapsamına sahip oldukları bilgiden dolayı sevinip şımaran fakat Allah Rasûlüne boyun eğmeyen, bu hal ve sözlerinde de haklı olduklarını iddia eden kitap ehli girdiği gibi, sözlü veya fiili bir bid’at ortaya koyarak bundan dolayı sevinen, başkalarını da bu bid’ati işlemeye çağıran, kendisinin haklı olduğunu, başkalarının da batıl üzere olduğunu iddia eden -ki bid’at ehlinde görülen de budur- herkesi de kapsamına almaktadır.
Âyet-i kerime mefhumu ile şuna delil teşkil etmektedir: İşlediği hayır ve hakka tâbî olmaktan ötürü -eğer bundan maksadı riyakarlık yapmak ve şöhret kazanmak değilse- övülüp kendisinden iyilikle söz edilmesini isteyen kimse, yerilmez. Hatta bu, yapılması beklenen işler arasındadır ki Yüce Allah, söz ve amel itibari ile iyilikte bulunanları bu şekilde mükâfatlandıracağını haber vermiştir. Ayrıca O’nun yarattığı insanların en özellerini bununla mükâfatlandırdığını ve onların Yüce Allah’tan böyle bir talepte bulunduklarını da görüyoruz. Nitekim İbrahim aleyhisselam şöyle buyurmuştur:“Sonrakiler arasında bana bir lisan-ı sıdk (ümmetler arasında güzel övgü ve anılış) bağışla!”(eş-Şuara, 26/84) diye dua etmiştir. Yüce Allah, Nuh’tan da şöyle söz etmektedir:“Âlemler içinde Nuh’a selam olsun. Muhakkak biz iyilik sahiplerini böyle mükâfatlandırırız.”(es-Saffat, 37/79-80) Rahmân olan Yüce Allah’ın iyi kullarının da: “Bizi takvâ sahiplerine önder yap!”(el-Furkan, 25/74) diye dua ettiklerini bize haber vermektedir. İşte bu güzel övgü, şânı Yüce Allah’ın kulları üzerindeki nimetlerinden ve şükrü gerektiren lütuflarından biridir.
Ô Prophète, ne crois pas que ceux qui se réjouissent de leurs agissements exécrables et aiment que les gens fassent leur éloge pour des bonnes actions qu’ils n’avaient pas accomplies, ne crois pas que ces gens échapperont au châtiment. Au contraire, leur place est en Enfer et ils y subiront un châtiment douloureux.
Ngươi - hỡi Nabi - đừng tưởng những kẻ đang hân hoan với hành động tội lỗi của mình, họ yêu thích được tân bóc trong khi họ không làm bất cứ gì tốt rằng họ sẽ bình an thoát khỏi hành phạt. Không, điểm hẹn dành cho họ chính là Hỏa Ngục họ sẽ phải chịu hành phạt đau đớn.
-Ey Peygamber!- Yaptıkları kötülüklerle sevinen ve işlemedikleri hayırlarla insanların kendilerini övmesinden hoşlananların azaptan kurtulup selamette olacaklarını sanma. Bilakis onların kalacakları yer cehennemdir. Orada onlar için elem verici bir azap vardır.
O Vjerovjesniče, one koji se raduju svojim ružnim djelima, i koji vole da ih ljudi hvale zbog dobra kojeg nisu oni uradili nikako ne smatraj da će se sačuvati vatre džehennemske! Naprotiv, džehennem je njihovo boravište, i u njemu će bolnu patnju iskusiti.
Do not think, O Prophet, that those who rejoice in the shameful actions they have committed, and who love people to praise them for good things which they did not do, are secure and safe from the punishment. Rather, Hell is their place, and they will have a painful punishment.
Janganlah kamu menyangka -wahai Nabi- bahwa orang-orang yang gembira dengan keburukan-keburukan yang mereka lakukan dan senang dipuji orang dengan sesuatu (kebajikan) yang tidak pernah mereka lakukan itu akan selamat dari azab karena tempat mereka adalah neraka dan mereka akan mendapatkan azab yang menyakitkan.
Huwag ka ngang magpalagay, O Propeta, na ang mga natutuwa sa ginawa nila na mga pangit at umiibig na magpapuri sa kanila ang mga tao sa hindi naman nila ginawa na kabutihan – huwag ka ngang magpalagay na sila ay nasa isang mapagliligtasan mula sa pagdurusa at pagkapangalaga, bagkus ang kalalagyan nila ay Impiyerno. Ukol sa kanila roon ay isang pagdurusang nakasasakit.
Profeta, no creas que aquellos que se jactan de sus actos execrables y gustan que las personas los elogien por las buenas acciones que no han realizado, escaparán al castigo. Al contrario, su lugar está en el Infierno y sufrirán un castigo doloroso.
Non credere, o Profeta, che coloro che si compiacciono delle nefandezze che compiono e vorrebbero essere elogiati dalla gente per il bene che non compiono, non credere che ciò li possa salvare dalla punizione; piuttosto, la loro dimora è l'Inferno, e subiranno una dolorosa punizione.
E ad Allāh solo, all'infuori di chiunque altro, appartiene il Regno dei Cieli e della Terra e le creature che vi sono in essi e la sua Amministrazione, e Allāh è Onnipotente.
"Kepunyaan Allah-lah kerajaan langit dan bumi, dan Allah Mahakuasa atas segala sesuatu." (Ali Imran: 189).
(189) Maksudnya, Dia-lah Pemilik langit dan bumi dan sesuatu yang ada pada keduanya berupa seluruh macam makhluk, Yang bertindak pada mereka dengan kesempurnaan kuasa dan keindahan ciptaan, dan Dia tidak terhalang oleh seseorang pun dari mereka, dan tidak ada seorang pun yang melemahkanNya.
Sa kay Allāh lamang, walang iba pa sa Kanya, ang paghahari sa mga langit, lupa, at anumang nasa pagitan ng mga ito sa paglikha at pangangasiwa. Si Allāh sa bawat bagay ay May-kakayahan.
A Al-lah y a nadie más compete la creación y la gestión de los cielos y de la Tierra, así como todo lo que contienen, y Al-lah tiene poder sobre todas las cosas.
A Allah Seul, à l’exclusion de tout autre être , revient la création et la gestion des Cieux et de la Terre ainsi que de ce qu’ils contiennent et Allah a pouvoir sur toute chose.
189- Göklerin ve yerin mülkü Allah’ındır. Allah her şeye kadirdir.
189. Yâni göklere, yere, onların içinde bulunan çeşitli yaratıklara sahip ve hükümran olan, onlarda eksiksiz kudreti ve harikulade sanatı ile dilediği gibi tasarrufta bulunan O’dur. O’nun yarattıklarından hiçbiri, O’na karşı gelemez. Hiçbirisi de O’nu aciz bırakamaz.
Tất cả các tầng trời và đất là đặc quyền riêng của Allah từ việc tạo hóa đến quản lý, Allah có khả năng tuyệt đối vượt bậc tất cả.
Allahu Jedinom pripada sve što je na nebesima i na Zemlji, On sve stvara i uređuje i niko više pored Njega to ne čini, i On sve može.
When a decline sets in in the bearers of a revealed Book, it in no way means that they have entirely severed their bond with God or His messenger. This is not possible, because religion becomes a part of the traditions of a community. It becomes a great national asset and a matter of tremendous pride. And once such a communal and national link is established with something, disassociation from it is just not possible for any group. However, this association with traditions in the name of religion is purely formal and lacks in genuine religiosity, for all worldly activities continue to be engaged in in the name of religion. Even when members of certain societies have nothing to do with religion, they want to be called religious. They want to take credit for things they have not done. Having no real concern for eternal salvation, they develop such concepts as appear to show that their salvation is certain. They follow a self-made religion, but call themselves upholders of divine religion. They are busy in activities serving worldly ends, but call these activities Hereafter-oriented. They call their self-styled politics divinely guided politics, declaring that they have been moved to action for the betterment of the ummah (community), whereas, in reality they do little more than serve their own national interests. One cannot save oneself from the chastisement of God by giving one’s irreligiousness the name of religion. When man remains engrossed in worldly pursuits, oblivious of matters which are important in view of the Hereafter, he is going astray, but when he engages himself in worldly pursuits in the name of God, or the Prophet, he is adding insult to injury, because he wants to be given credit for a faith which is hollow and actions which are false.
Göklerin, yerin ve ikisi arasındakilerin yaratma ve idare etme mülkü yalnızca Allah'ındır. Allah, her şeye hakkıyla gücü yetendir.
With Allah alone is the dominion of the heavens and the earth and all that is in them: in its creation and administration. Allah is powerful over all things.
Hanya Allah satu-satunya pemilik kerajaan langit dan bumi beserta isinya dengan menciptakan dan mengaturnya dan Allah Mahakuasa atas segala sesuatu.
Sesungguhnya di dalam penciptaan langit dan bumi -dari tidak ada menjadi ada, tanpa ada contoh sebelumnya- dan di dalam pergantian malam dan siang, serta perbedaan panjang dan pendeknya, benar-benar terdapat bukti-bukti nyata bagi orang-orang yang berakal sehat yang menunjukkan mereka kepada Sang Maha Pencipta alam semesta, satu-satunya Yang berhak disembah.
La création des Cieux et de la Terre à partir du néant ainsi que la succession de la nuit et du jour, dont les longueurs varient, sont assurément des preuves claires adressées à ceux qui sont pourvus d’une raison saine. Cette dernière leur indique qui est le Créateur de l’Univers méritant d’être adoré Seul.
In the creation of the heavens and the earth, from nothing with no precedent, and in the following of the night and day, and the difference in their length, are clear signs for those of understanding, which lead them to the Creator of the universe, worthy alone of worship.
Verse 189 appearing immediately earlier particularly and strongly stressed upon Tauhid, the Oneness of Allah. So, the verse (190) which follows here, presents the proof of Tauhid and, along with it, mentions the merit of those who act strictly in accordance with the dictates of Tauhid and, by implication, it also motivates others to do the same.
In addition, the earlier mention of pain caused by the disbelievers bears congruity to the verses appearing presently. This can be under-stood in the background in which the disbelievers, out of hostility, requested the Holy Prophet ﷺ that he should turn Mount Safa into solid gold. Thereupon, this verse was revealed indicating that there were so many proofs confirming the Truth all around them - why would they not deliberate in them?
As for the reality of their request to the Holy Prophet ﷺ it was not motivated to find out the Truth. Instead, it was out of hostility - so, they would have still not believed, even if their request was granted.
Commentary
The background of Revelation
Commenting on the background of revelation concerning these verses, Ibn Hibban in his Sahih and Ibn ` Asakir in his History have reported that the Companion ` Ata ibn Abi Rabah ؓ went to Sayyidah ` A'ishah ؓ and said to her: 'Of the things about the Holy Prophet ﷺ ، tell me what you saw as most unique out of the many states of his life.' Thereupon, Sayyidah ` A'ishah ؓ said: 'Which state are you talking about? In reality, everything about him was unique. Yet, I would tell you about one very unique event. It so happened that the noble Prophet, may Allah bless and protect him, came to me one night and entered into the comforter with me. Then, he said: 'Allow me to worship my Lord.' He rose from the bed, made وضو Wudu and stood up for Salah. And in this standing position of قیام Qiyam, he wept, so much so that his tears trickled down his blessed chest. Then, he bent down for Ruk’ u رکوع and there too he wept. Then he did his Sajdah and kept weeping in the Sajdah very much like before. Then, he raised his head and continued weeping until came the morning. Sayyidna Bilal ؓ came in and informed him about the time of the صلاۃ الفجر Fajr Salah. Sayyidna Bilal ؓ says: I submitted: 'my master, why do you weep like that? Is'nt it that Allah Almighty has forgiven you all your past and future sins?' He said: 'So then, should I not continue to be a grateful servant of Allah? And in offering this gratitude of mine, why should I not shed tears, especially tonight when Allah Almighty has revealed this blessed verse to me:
--- إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ
Surely, in the creation of the heavens and the earth... (190)
After that he said: "Ruined is the person who recited these verses but failed to deliberate therein."
So, in order to deliberate into this verse, let us begin by answering some questions first.
What does 'the creation of the heavens and the earth' mean?
Since خَلْق Khalq is a verbal noun which signifies creation or origination, it means that there are, in the creation of the heavens and the earth, great signs of Allah Almighty. Therefore, all those Divinely created beings and things in the heavens and the earth also get to be included therein. Then, among these created beings there are kingdoms after kingdoms - each having different types and states - yet each and every such created being is comprehensively pointing out to its Creator. Then, going a little deeper, one would discover that 'the heavens' is inclusive of all heights and 'the earth' covers all lows. Thus, high or low, all dimensions owe their existence to Allah Almighty.
The different forms of 'the alternation of the night and day'
Let us now determine the meaning of 'the alternation of the night and day'. The word اخْتِلَاف 'Ikhtilaf translated here as 'alternation' is derived from the Arabic usage: اَختلفِ فلان فلاناً (Such and such person arrived after such and such person). So, the Arabic expression translated as the alternation of the night and day' means that the night goes and the day comes and when the day goes, night comes.
The word اخْتِلَاف Ikhtilaf translated here as 'alternation' could also be taken to mean increase or decrease. For example, during winter, the night is long and the day is short; while during the summer, the order is reversed. Similarly, the difference between the night and day is also mused by the difference in the geographical location of countries. For example, countries closer to the North Pole have longer days as compared to areas farther away from it. So, it should not be difficult to infer from each such phenomena the essential proof of the most perfect power of Allah Almighty.
What is the meaning of the word, آیت Ayat ?
Ayat (آیت) is the plural of Ayah (آیہ) and is used to express more than one single meaning. Miracles are known as آیت Ayat. It is also applied to the verses of the Holy Qur'an. It is also used in a third sense, that of proof and sign. Here, in the present context, this very third sense is what is intended - meaning that, in these manifestations, there are great signs of Allah, and the proofs of His power.
Wise are those who believe in Allah and always remember Him
To determine the meaning of the expression أُولِي الْأَلْبَاب ، we look into the word 'albab' which is the plural of لُب lub. Lexically, it means the essence. Since the essence of everything is its sum-total and the key to its nature and uses, therefore, human wisdom has been called lub, for wisdom is the essence of human nature. Thus, أَلْبَاب 'albab' means the people of wisdom'.
Now the problem before us is how to identify the people of wisdom because the whole world claims to be wise. Not even a moron would be ready to admit being devoid of wisdom, reason or sense. Therefore, the Holy Qur'an has told us about some signs which are, in fact, the most sound criterion of wisdom. The first such sign is Faith in Allah. Think of the knowledge which comes from the senses such as hearing, seeing, smelling and tasting and communication, something also found in non-rational animals. Now, it is the job of wisdom or reason to arrive, through signs, circumstantial evidence and proofs, at a particular conclusion which is beyond sense-perception and through which it may become possible to grasp the final link of the chain of causes.
Keeping this rule in view, just think about this universe around us. It should not be too difficult to realize that this wonderfully organised system - comprising the heavens and the earth and containing the whole of creation in between them which is further streamlined by the most deft management of everything, big or small, existing therein - certainly points out to a special Being that has to be the highest and the foremost in terms of Knowledge, Wisdom, Power and Authority. A Being who originated and fashioned all these components with the wisest of consideration and under Whose intention and will this whole system keeps operating. That Being, as obvious, can only be that of the most-exalted Allah. How well some spiritual master has put it in a few words:
ہر گیا ہے کہ از زمین روید
وَحدَہُ لَا شَرِيكَ لَهُ گوید
Every blade of grass sprouting from the earth
Says: He is One; there are no partners in Him.
190- Muhakkak göklerin ve yerin yaratılışında, gece ile gündüzün değişip durmasında elbette akıl sahipleri için deliller vardır.
191- Onlar ayakta iken, otururken ve yanları üstünde (yatar)ken Allah’ı anarlar, göklerin ve yerin yaratılışını düşünürler:“Rabbimiz, sen bunları boşuna yaratmadın. Sen münezzehsin, bizi ateş azabından koru”(derler).
192- “Rabbimiz! Şüphe yok ki Sen kimi ateşe sokarsan onu hakir kıldın demektir. Zulmedenlerin de hiçbir yardımcıları yoktur.”
193- “Rabbimiz, biz: Rabbinize iman edin, diye imana çağıran bir davetçiyi işittik ve hemen iman ettik. Rabbimiz, günahlarımızı bağışla, kötülüklerimizi ört ve ruhumuzu da iyilerle beraber al!”
194- Rabbimiz! Bize peygamberlerin aracılığı ile vaat ettiklerini de ver ve Kıyamet gününde bizi rüsvay etme. Şüphe yok ki sen vaadinden dönmezsin.
190. Şanı Yüce Allah göklerin ve yerin yaratılışında, gece ile gündüzün değişip durmasında akıl sahipleri için deliller olduğunu haber vermektedir. Bu da zımnen kulları bu yaratılanlar üzerinde düşünmeye, âyetleri ve delilleri üzerinde basiretle durup yaratılışları üzerinde tefekkür etmeye teşvik etmektedir.
Şanı Yüce Allah’ın “deliller” kelimesini müphem bırakarak “filan maksada dair deliller” vs. buyurmaması bu delillerin çokluğuna ve genelliğine bir işarettir. Çünkü bu yaratılan varlıklarda öyle hayret verici deliller vardır ki bunlar, bakanların gözlerini kamaştırıp hayrete düşürür, tefekkür edenleri ikna eder, samimi iman sahiplerinin kalplerini cezbeder, aydınlık akılları da bütün ilâhi isteklere doğru aydınlatır. Bu delilleri etraflı bir şekilde açıklamaya ise hiçbir mahlûkun imkânı olmaz, onun bir bölümünü dahi gereği gibi kuşatamaz.
Ancak özetle söylenecek olursa göklerin ve yerin genişliği ve büyüklüğü, bunlardaki düzenli hareket ve intizam, bunları yaratanın azametine, O’nun egemenliğinin ve kudretinin kapsamlılığının da büyüklüğüne delildir. Bu yaratılıştaki sağlamlık, her şeyin yerli yerinde olması, harikulade sanat, fiillerin letafet ve inceliği, Yüce Allah’ın hikmetine, her bir şeyi yerli yerine koymasına ve ilminin uçsuz bucaksız genişliğine delildir. Yine bunlarda bulunan mahlûkata ve insanlara yönelik faydalar da Yüce Allah’ın rahmetinin genişliğine, lütfunun ve iyiliğinin kapsamlılığına ve ayrıca O’na şükretmenin gereğine delildir. Bütün bunlar da kalbin bunları yaratana, eşsiz bir şekilde yoktan var edene bağlanması, O’nun rızası için bütün gücünü ortaya koyması, ne kendisi ne de başkası için, ne yerde ne de gökte zerre ağırlığı hiçbir şeye sahip olmayan herhangi bir varlığı O’na ortak koşmaması gerektiğine delildir.
Yüce Allah’ın bu delillerin “akıl sahipleri”ne has olduğunu belirtmesi, bu delillerden yararlananların -yalnız gözleri ile değil- akılları ile bunlara dikkat edip bakanların onlar oluşundan dolayıdır. Daha sonra Yüce Allah bu akıl sahiplerini şöylece nitelendirmektedir:
191. Bu akıl sahipleri “ayakta iken, otururken, yanları üstünde (yatar)ken” yani bütün hallerinde “Allah’ı anarlar.” Bu, hem dille hem de kalple yapılan bütün zikir türlerini kapsamaktadır. Ayakta, buna gücü yetmiyor ise oturarak, buna da gücü yetmiyor ise yanı üstünde yatarak namaz kılmak da bu kapsam dahildir.
Bu akıl sahipleri “göklerin ve yerin yaratılışını düşünürler.” Böylece bunların yaratılışlarından, onların yaratılış amaçlarına delil çıkarırlar. Bu da tefekkürün Allah’ın irfan sahibi kullarının sıfatlarından olan bir ibadet olduğunun delilidir. Bu kullar bunlar üzerinde tefekkür ettikleri vakit şanı Yüce Allah’ın bunları boşuna yaratmadığını bilirler ve:“Rabbimiz, sen bunları boşuna yaratmadın. Sen” Celâline yakışmayan her şeyden “münezzehsin.” Sen bunları hak ile ve hak için yarattın. Hatta Sen bunları hakkı kapsayan bir şekilde yarattın. Günahlardan bizi korumak, salih amelleri işleme muvaffakiyetini vermek sureti ile ve böylece cehennemden kurtuluşa nail olalım diye “Bizi ateş azabından koru.” Bu aynı zamanda cenneti talep etmeyi de kapsamaktadır. Çünkü Yüce Allah onları ateş azabından koruyacak olursa cenneti elde etmiş olurlar. Ancak cehennem korkusu kalplerinde yer ettiğinden dolayı kendileri açısından en önemli olan duayı yaparlar.
192. “…onu hakir kıldın demektir.” Çünkü o, Yüce Allah’ın gazabına uğramış olur. Allah’ın, meleklerinin ve dostlarının da gazabına uğramış olur. Kurtuluşun mümkün olmadığı ve kurtaracak kimsenin de bulunmadığı bir rezilliğe mahkûm olmuş olur. Bundan dolayı da:“zalimlerin” kendilerini Allah’ın azabından kurtaracak “hiçbir yardımcıları yoktur” buyurmaktadır. Bu buyrukta cehennemliklerin, oraya zulümleri sebebi ile gireceklerine delil vardır.
193. “Rabbinize iman edin, diye imana çağıran bir davetçiyi” yâni insanları bu imana davet eden, bu imanın esaslarına ve teferruatına inanmaya teşvik eden Muhammed sallallahu aleyhi ve sellem’i “işittik ve hemen iman ettik.”Biz de derhal onun çağrısını kabul ederek onun yanında yer aldık. Onlar bu sözleri ile Yüce Allah’ın kendilerine ihsan ettiği lütfunu, onun nimetleri içerisinde yüzdüklerini haber vermekte ve bunu vesile kılarak da günahlarını bağışlamasını, kötülüklerini örtmesini istemektedirler. Çünkü iyilikler kötülükleri giderir, onlara imanı lütfeden kişi elbette tam bir güvenliği de onlara lütfedecektir.“Ruhumuzu da iyilerle beraber al!” Bu dua, hayırları işleme ve kötülüğü terk etme muvaffakiyetini talep etmeyi ihtiva eder ki kul ancak bunlarla “iyiler”den olur. Yine bu iyilik üzere devam etmeyi ve ölünceye kadar da bu iyilik üzere sebat gösterme talebini de içerir.
194. Onlar, Yüce Allah'ın kendilerini imana muvaffak kıldığını ve bu imanı vesile kılarak da nimetlerinin tamamlanmasını istediklerini söz konusu ettikten sonra Allah’tan bunun müfatatını dilemişler ve O’nun, peygamberleri vasıtası ile kendilerine vaadetmiş olduğu ilâhi yardım, zafer, dünyada (kâfirlere karşı) üstünlük, âhirette de Allah’ın rızasını ve cennetini elde etme şeklindeki vaadini gerçekleştirmesini istemişlerdir. Çünkü şüphesiz Yüce Allah vaadinden dönmez.
Yüce Allah da onların dualarını kabul ettiğini ve niyazlarını gerçekleştireceğini haber vererek şöyle buyurmaktadır:
Şüphesiz geçmiş bir örneği olmadan göklerin ve yerin yoktan var edilmesinde, gece ile gündüzün birbirini takip etmesinde, uzunluk ve kısalığının farklı olmasında, selim akıl sahipleri için apaçık deliller vardır. Onları, bu alemi yaratanın tek başına ibadet edilmeyi hak ettiğine yönlendirir.
In verità, nella Creazione dei Cieli e della Terra dal nulla, senza precedenti, e nel susseguirsi della notte e del giorno e nell'alternanza delle loro fasi vi è una chiara prova per coloro che ragionano, che li guida al Creatore di questo Universo, il Quale è l'unico a meritare adorazione.
"Sesungguhnya dalam penciptaan langit dan bumi, dan silih bergantinya malam dan siang terdapat tanda-tanda bagi orang-orang yang berakal. (Yaitu) orang-orang yang mengingat Allah sambil berdiri atau duduk atau dalam keadaan berbaring, dan mereka memikirkan tentang penciptaan langit dan bumi (seraya berkata), 'Ya Tuhan kami, tiadalah Engkau menciptakan ini dengan sia-sia, Mahasuci Engkau, maka peliharalah kami dari siksa neraka. Ya Tuhan kami, sesungguhnya barangsiapa yang Engkau masukkan ke dalam neraka, maka sungguh telah Engkau hinakan dia, dan tidak ada bagi orang-orang yang zhalim seorang penolong pun. Ya Tuhan kami, sesungguhnya kami mendengar (seruan) orang yang menyeru kepada iman, (yaitu), 'Berimanlah kamu kepada Tuhanmu,' maka kami pun beriman. Ya Tuhan kami, ampunilah bagi kami dosa-dosa kami dan hapuskanlah dari kami kesalahan-kesalahan kami, dan wafatkanlah kami beserta orang-orang yang banyak berbakti. Ya Tuhan kami, berilah kami apa yang telah Engkau janjikan kepada kami dengan perantaraan rasul-rasulMu. Dan janganlah Engkau hinakan kami di Hari Kiamat. Sesungguh-nya Engkau tidak menyalahi janji'." (Ali Imran: 190-194).
(190) Allah تعالى memberitakan, ﴾ إِنَّ فِي خَلۡقِ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَٱخۡتِلَٰفِ ٱلَّيۡلِ وَٱلنَّهَارِ لَأٓيَٰتٖ لِّأُوْلِي ٱلۡأَلۡبَٰبِ ﴿ "Sesungguhnya dalam penciptaan langit dan bumi, dan silih bergantinya malam dan siang terdapat tanda-tanda bagi orang-orang yang berakal." Termasuk di dalamnya adalah anjuran kepada hamba untuk memikirkan ciptaanNya, memperhatikan dengan seksama tanda-tandanya dan merenungkan proses pencip-taannya. Allah menyebut secara umum FirmanNya, ﴾ لَأٓيَٰتٖ ﴿ "Tanda-tanda", dan tidak berfirman menurut kepentingan (sempit) bagi seseorang sebagai isyarat kepada banyaknya dan keumumannya. Yang demikian itu karena di dalamnya mengandung tanda-tanda yang menakjubkan yang membuat decak kagum orang-orang yang memandangnya dan memuaskan orang-orang yang memikirkan-nya, menarik hati orang-orang yang jujur, membangunkan akal yang jernih terhadap tuntutan-tuntutan ilahiyah.
Adapun perincian perkara yang dikandung olehnya, maka tidaklah mungkin makhluk dapat menghinggakan dan meliputi sebagiannya. Secara global segala sesuatu yang ada padanya berupa keagungan, keluasan, keberaturan peredaran dan gerakannya, menunjukkan kepada keagungan Penciptanya, agungnya kekua-saanNya dan keuniversalan KuasaNya, dan semua yang ada di dalamnya berupa keteraturan dan kedetailan, serta keindahan dan kelembutan perbuatan. Semua perbuatan (dan karya) itu menun-jukkan kebijaksanaan Allah yang meletakkan segala sesuatu pada tempat yang tepat dan begitu luasnya ilmuNya. Dan apa pun yang dikandungnya berupa manfaat bagi makhluk menunjukkan akan keluasan rahmat Allah, umumnya karuniaNya, kebaikanNya yang menyeluruh dan kewajiban bersyukur kepadaNya. Semua itu me-nunjukkan ketergantungan hati kepada Pencipta dan Pembuatnya, dan mengerahkan segala upaya dalam memperoleh keridhaanNya, dan agar Allah tidak disekutukan dengan sesuatu pun, dari orang yang tidak memiliki sebesar biji atom sekalipun untuk dirinya maupun untuk orang lain, di bumi dan tidak pula di langit.
Allah mengkhususkan tanda-tanda itu kepada orang-orang yang berakal, karena mereka adalah orang-orang yang memiliki akal pikiran, dan merekalah orang-orang yang dapat mengambil manfaat darinya yang memperhatikan dengan akal pikiran mereka, dan bukan dengan (hanya) pandangan mereka saja.
(191) Kemudian Allah menjelaskan sifat-sifat orang-orang yang berakal itu, bahwa mereka adalah ﴾ يَذۡكُرُونَ ٱللَّهَ ﴿ "orang-orang yang mengingat Allah" pada segala kondisi mereka, ﴾ قِيَٰمٗا وَقُعُودٗا وَعَلَىٰ جُنُوبِهِمۡ ﴿ "sambil berdiri atau duduk atau dalam keadaan berbaring." Ini mencakup segala bentuk dzikir dengan perkataan dan hati, dan termasuk dalam hal itu adalah shalat dengan berdiri, bila tidak mampu, maka dengan duduk, dan bila tidak mampu, maka dengan berbaring, dan bahwa mereka ﴾ وَيَتَفَكَّرُونَ فِي خَلۡقِ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ ﴿ "memikirkan tentang penciptaan langit dan bumi." Maksudnya, agar mereka menjadikan-nya sebagai dalil atas maksud darinya.
Ini menunjukkan bahwa berpikir adalah ibadah yang meru-pakan salah satu sifat dari sifat-sifat para wali Allah yang berilmu. Apabila mereka memikirkannya, niscaya mereka akan mengetahui bahwa Allah تعالى tidaklah menciptakan mereka dengan sia-sia. Maka mereka berkata, ﴾ رَبَّنَا مَا خَلَقۡتَ هَٰذَا بَٰطِلٗا سُبۡحَٰنَكَ ﴿ "Ya Tuhan kami, tiadalah Engkau menciptakan ini dengan sia-sia, Mahasuci Engkau" dari segala hal yang tidak patut bagi keagunganMu dengan kebenaran dan karena kebenaran. Akan tetapi Engkau menciptakan semua itu dengan mengandung kebenaran, ﴾ فَقِنَا عَذَابَ ٱلنَّارِ ﴿ "maka peliharalah kami dari siksa neraka," dengan melindungi kami dari keburukan-kebu-rukan dan Engkau bimbing kami kepada amalan-amalan shalih hingga dengan itu kami semua memperoleh keselamatan dari api neraka. Dan hal itu mengandung permohonan masuk surga, karena bila Allah memelihara mereka dari siksa neraka, niscaya mereka memperoleh surga. Tetapi ketika rasa takut muncul pada hati mereka, niscaya mereka memohon kepada Allah dengan perkara-perkara yang paling penting bagi mereka;
(192) ﴾ رَبَّنَآ إِنَّكَ مَن تُدۡخِلِ ٱلنَّارَ فَقَدۡ أَخۡزَيۡتَهُۥۖ ﴿ "Ya Tuhan kami, sesungguh-nya barangsiapa yang Engkau masukkan ke dalam neraka, maka sungguh telah Engkau hinakan dia," yaitu, karena dia telah memperoleh murka dari Allah, para malaikatNya, dan para waliNya, dan terjadinya kehinaan yang tidak ada keselamatan dan pelarian darinya.
Itulah sebabnya Allah berfirman, ﴾ وَمَا لِلظَّٰلِمِينَ مِنۡ أَنصَارٖ ﴿ "Dan tidak ada bagi orang-orang yang zhalim seorang penolong pun" yang menye-lamatkan mereka dari siksaanNya. Ayat ini menunjukkan bahwa mereka masuk neraka disebabkan kezhaliman mereka sendiri.
(193) ﴾ رَّبَّنَآ إِنَّنَا سَمِعۡنَا مُنَادِيٗا يُنَادِي لِلۡإِيمَٰنِ ﴿ "Ya Tuhan kami, sesungguh-nya kami mendengar (seruan) orang yang menyeru kepada iman," yaitu, Muhammad ﷺ. Maksudnya beliau menyeru manusia kepada iman, menganjurkan mereka menempuhnya pada asas-asasnya maupun cabang-cabangnya. ﴾ فَـَٔامَنَّاۚ ﴿ "Maka kami pun beriman," maksudnya, kami memenuhi seruannya dengan segera dan kami cepat-cepat kepadanya.
Ayat ini adalah kabar dari mereka tentang karunia Allah atas mereka, rasa bangga akan nikmatNya dan bertawasul dengannya kepada Allah agar Allah mengampuni dosa-dosa mereka dan menggugurkan keburukan-keburukan mereka, karena kebaikan itu akan menghapus keburukan, dan orang-orang yang dikaruniai keimanan oleh Allah, niscaya Allah akan mengaruniakan kepada mereka rasa aman yang sempurna.
﴾ وَتَوَفَّنَا مَعَ ٱلۡأَبۡرَارِ ﴿ "Dan wafatkanlah kami beserta orang-orang yang banyak berbakti", doa ini mengandung taufik untuk berbuat kebaikan dan meninggalkan keburukan, di mana dengan itulah seorang hamba termasuk ke dalam orang-orang yang berbakti, konsisten dan teguh terhadapnya hingga maut menjemput.
(194) Dan ketika mereka menyebutkan taufik Allah untuk mereka kepada keimanan dan tawasulnya mereka dengan hal itu kepada kesempurnaan nikmat, maka mereka memohon kepada Allah pahalaNya atas hal tersebut dan agar Allah merealisasikan janjiNya kepada mereka yang diucapkan lewan lisan RasulNya berupa pembelaan dan kemenangan di dunia, dan keberhasilan dengan keridhaan Allah dan surganya di akhirat, karena sesung-guhnya Allah تعالى tidaklah menyalahi janjiNya. Maka Allah meme-nuhi doa mereka dan menerima ibadah mereka.
The Proofs of Tawhid for People of Understanding, their Characteristics, Speech, and Supplications
Allah said,
إِنَّ فِى خَلْقِ السَّمَـوَتِ وَالاٌّرْضِ
(Verily, in the creation of the heavens and the Earth,) 3:190, referring to the sky in its height and spaciousness, the earth in its expanse and density, the tremendous features they have of rotating planets, seas, mountains, deserts, trees, plants, fruits, animals, metals and various beneficial colors, scents, tastes and elements.
وَاخْتِلَـفِ اللَّيْلِ وَالنَّهَارِ
(And in the alternation of night and day), as one follows and takes from the length of the other. For instance, at times one of them becomes longer than the other, shorter than the other at times and equal to the other at other times, and the same is repeated again and again, and all this occurs by the decision of the Almighty, Most Wise. This is why Allah said,
لاّيَـتٍ لاٌّوْلِى الاٌّلْبَـبِ
(there are indeed signs for men of understanding), referring to the intelligent and sound minds that contemplate about the true reality of things, unlike the deaf and mute who do not have sound comprehension. Allah said about the latter type,
وَكَأَيِّن مِّن ءَايَةٍ فِى السَّمَـوَتِ وَالاٌّرْضِ يَمُرُّونَ عَلَيْهَا وَهُمْ عَنْهَا مُعْرِضُونَ - وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلاَّ وَهُمْ مُّشْرِكُونَ
(And how many a sign in the heavens and the earth they pass by, while they are averse therefrom. And most of them believe not in Allah except that they attribute partners unto Him) 12:105,106.
Allah then describes those who have good minds,
الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَـماً وَقُعُوداً وَعَلَى جُنُوبِهِمْ
(Those who remember Allah standing, sitting, and lying down on their sides) 3:191.
Al-Bukhari recorded that `Imran bin Husayn said that, the Messenger of Allah ﷺ said,
«صَلِّ قَائِمًا، فَإِنْ لَمْ تَسْتَطِعْ فَقَاعِدًا، فَإِنْ لَمْ تَسْتَطِعْ فَعَلَى جَنْب»
(Pray while standing, and if you can't, pray while sitting, and if you cannot do even that, then pray lying on your side.) These people remember Allah in all situations, in their heart and speech,
وَيَتَفَكَّرُونَ فِى خَلْقِ السَّمَـوَتِ وَالاٌّرْضِ
(and think deeply about the creation of the heavens and the Earth), contemplating about signs in the sky and earth that testify to the might, ability, knowledge, wisdom, will and mercy of the Creator. Allah criticizes those who do not contemplate about His creation, which testifies to His existence, Attributes, Shari`ah, His decree and Ayat. Allah said,
وَكَأَيِّن مِّن ءَايَةٍ فِى السَّمَـوَتِ وَالاٌّرْضِ يَمُرُّونَ عَلَيْهَا وَهُمْ عَنْهَا مُعْرِضُونَ - وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلاَّ وَهُمْ مُّشْرِكُونَ
(And how many a sign in the heavens and the Earth they pass by, while they are averse therefrom. And most of them believe not in Allah except that they attribute partners unto Him) 12:105,106.
Allah also praises His believing servants,
الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَـماً وَقُعُوداً وَعَلَى جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِى خَلْقِ السَّمَـوَتِ وَالاٌّرْضِ
(Those who remember Allah standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth), supplicating;
رَبَّنَآ مَا خَلَقْتَ هَذا بَـطِلاً
("Our Lord! You have not created this without purpose,")
You did not create all this in jest and play. Rather, You created it in truth, so that You recompense those who do evil in kind, and reward those who do righteous deeds with what is better.
The faithful believers praise Allah and deny that He does anything in jest and without purpose, saying,
سُبْحَـنَكَ
("glory to You,"), for You would never create anything without purpose,
فَقِنَا عَذَابَ النَّارِ
("Give us salvation from the torment of the Fire."), meaning, "O You Who created the creation in truth and justice, Who is far from any shortcomings, or doing things without purpose or with jest, save us from the torment of the Fire with Your power and strength. Direct us to perform the deeds that make You pleased with us. Guide us to righteous work from which You admit us into the delightful Paradise, and save us from Your painful torment."
They next supplicate,
رَبَّنَآ إِنَّكَ مَن تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ
("Our Lord! Verily, whom You admit to the Fire, indeed, You have disgraced him;), by humiliating and disgracing him before all people on the Day of Gathering,
وَمَا لِلظَّـلِمِينَ مِنْ أَنصَارٍ<
("and never will the wrongdoers find any helpers."), on the Day of Judgment, who would save them from You. Therefore, there is no escaping whatever fate You decided for them.
رَّبَّنَآ إِنَّنَآ سَمِعْنَا مُنَادِياً يُنَادِى لِلإِيمَـنِ
("Our Lord! Verily, we have heard the call of one calling to faith,"), a caller who calls to faith, referring to the Messenger of Allah ﷺ,
أَنْ ءَامِنُواْ بِرَبِّكُمْ فَـَامَنَّا
(`Believe in your Lord,' and we have believed), accepted his call and followed him.
رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا
("Our Lord! Forgive us our sins"), on account of our faith and obeying Your Prophet
فَاغْفِرْ لَنَا ذُنُوبَنَا
("Forgive us our sins"), and cover them,
وَكَفِّرْ عَنَّا سَيِّئَـتِنَا
("and expiate from us our evil deeds"), between us and You, in private,
وَتَوَفَّنَا مَعَ الاٌّبْرَارِ
("and make us die along with Al-Abrar."), join us with the righteous people.
رَبَّنَا وَءَاتِنَا مَا وَعَدتَّنَا عَلَى رُسُلِكَ
("Our Lord! Grant us what You promised unto us through Your Messengers") for our faith in Your Messengers, or, and this explanation is better; grant us what You promised us by the words of Your Messengers,
وَلاَ تُخْزِنَا يَوْمَ الْقِيَـمَةِ
("and disgrace us not on the Day of Resurrection,"), before all creation,
إِنَّكَ لاَ تُخْلِفُ الْمِيعَادَ
("for You never break (Your) Promise."), for surely, the promise that You conveyed to Your Messengers, which includes us being resurrected before You, shall certainly come to pass.
It was the Prophet's tradition to recite the ten Ayat at the end of Surah Al `Imran when he woke up at night for (voluntary) prayer. Al-Bukhari recorded that Ibn `Abbas said, "I slept one night at the house of my aunt, Maymunah. The Messenger of Allah ﷺ spoke with his wife for a while and then went to sleep. When it was the third part of the night, he stood up, looked at the sky and recited,
إِنَّ فِى خَلْقِ السَّمَـوَتِ وَالاٌّرْضِ وَاخْتِلَـفِ الَّيْلِ وَالنَّهَارِ لاّيَـتٍ لاٌّوْلِى الاٌّلْبَـبِ
(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) 3:190.
The Prophet then stood up, performed ablution, used Siwak (to clean his teeth) and prayed eleven units of prayer. When Bilal said the Adhan, the Prophet prayed two units of prayer, went out (to the Masjid) and led the people in the Dawn prayer." This was also collected by Muslim.
Ibn Marduwyah recorded that `Ata' said, "I, Ibn `Umar and `Ubayd bin `Umayr went to `A'ishah and entered her room, and there was a screen between us and her. She said, `O `Ubayd! What prevents you from visiting us' He said, `What the poet said, `Visit every once in a while, and you will be loved more.' Ibn `Umar said, `Tell us about the most unusual thing you witnessed from the Messenger of Allah ﷺ.' She cried and said, `All his matters were amazing. On night, he came close to me until his skin touched my skin and said, `Let me worship my Lord.' I said, `By Allah I love your being close to me. I also love that you worship your Lord.' He used the water-skin and performed ablution, but did not use too much water. He then stood up in prayer and cried until his beard became wet. He prostrated and cried until he made the ground wet. He then laid down on his side and cried. When Bilal came to alert the Prophet for the Dawn prayer, he said, `O Messenger of Allah! What makes you cry, while Allah has forgiven you your previous and latter sins' He said,
«وَيْحَكَ يَا بِلَالُ، وَمَا يَمْنَعُنِي أَنْ أَبْكِيَ، وَقَدْ أُنْزِلَ عَلَيَّ فِي هذِهِ اللَّيْلَة»
(O Bilal! What prevents me from crying, when this night, this Ayah was revealed to me,)
إِنَّ فِى خَلْقِ السَّمَـوَتِ وَالاٌّرْضِ وَاخْتِلَـفِ الَّيْلِ وَالنَّهَارِ لاّيَـتٍ لاٌّوْلِى الاٌّلْبَـبِ
(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.)
(Woe to he who recites it but does not contemplate it.)."
La creación de los cielos y la Tierra a partir de la nada, así como la sucesión de la noche y el día, cuyas duraciones varían, sin duda son pruebas claras dirigidas a aquellos provistos de razón. Esta les indica quién es el Creador del Universo, el Único que merece ser adorado.
U stvaranju nebesa i Zemlje ni iz čega, i bez prethodnog uzorka za to, i u smjeni dana i noći i njihovoj različitoj dužini nalaze se jasni dokazi za one koji imaju zdrav razum. Sve to im ukazuje na Stvoritelja svemira, Onog Koji jedini zaslužuje da bude obožavan.
Tunay na sa pagpapairal sa mga langit at lupa mula sa kawalan, nang walang naunang pagkatulad at sa pagsusunuran ng gabi at maghapon at pagkakaibahan ng dalawang ito sa haba at ikli ay talagang may mga maliwanag na patunay para sa mga nagtataglay ng mga matinong pag-iisip, na nagpapahiwatig sa kanila sa Tagapaglikha ng Sansinukob, na karapat-dapat sa pagsamba – tanging Siya.
Quả thật, việc tạo hóa các tầng trời và đất từ không là gì trước đó, việc giao thoa của ban đêm và ban ngày và việc trên lệch thời gian nhiều hơn, ngắn hơn của chúng là bằng chứng rõ ràng dành cho đám người có khối óc bình thường nhận biết là chỉ có Đấng tạo hóa vũ trụ mới xứng được thờ phượng riêng Ngài.
E sono coloro che menzionano Allāh in ogni condizione, quando sono in piedi o seduti o quando sono coricati sui fianchi, ed utilizzano il loro intelletto riflettendo sulla creazione dei Cieli e della Terra, dicendo: "O Dio nostro, Tu non hai creato questo grande universo invano: Siamo lontani dal dire che compi cose invano! Proteggici dalla punizione del Fuoco, indirizzandoci alle opere buone e salvandoci dalle cattive azioni".
Sila ang mga umaalaala kay Allāh sa lahat ng mga kalagayan nila: sa kalagayan ng pagkakatayo nila, sa kalagayan ng pagkakaupo nila, at sa kalagayan ng pagkakahiga nila. Nagpapagana sila ng mga isip nila kaugnay sa pagkalikha sa mga langit at lupa habang mga nagsasabi: "O Panginoon namin, hindi Ka lumikha sa dakilang nilikhang ito sa paglalaru-laro – nagpawalang-kaugnayan Ka sa paglalaru-laro – kaya magpalayo Ka sa amin sa pagdurusa sa Apoy sa pamamagitan ng pagtutuon sa amin sa mga maayos na gawa at mangalaga Ka sa amin laban sa mga masasagwang gawa."
Họ là những người duy trì lời tụng niệm Allah trong mọi hoàn cảnh trong ngày, lúc đang đứng, lúc đang ngồi, lúc đang nằm nghĩ ngơi, họ suy nghĩ về sự vĩ đại của tạo hóa các tầng trời và đất khiến họ thốt rằng, lạy Thượng Đế của bầy tôi, công trình tạo hóa vĩ đại này của Ngài không phải để giải trí, xin bảo vệ bầy tôi bình an khỏi Hỏa Ngục bằng cách phù hộ bầy tôi thành nhóm người ngoan đạo và bảo vệ bầy tôi tránh xa tội lỗi.
Mereka adalah orang-orang yang senantiasa mengingat Allah dalam kondisi apa pun, baik dalam kondisi berdiri, duduk maupun berbaring. Mereka juga senantiasa menggunakan akal pikiran mereka untuk memikirkan penciptaan langit dan bumi seraya berkata, “Wahai Tuhan kami! Engkau tidak menciptakan makhluk yang sangat besar ini untuk kesia-siaan. Mahasuci Engkau dari hal yang sia-sia. Sebab itu, jauhkanlah kami dari azab neraka, dengan membimbing kami kepada perbuatan-perbuatan yang baik dan melindungi kami dari perbuatan-perbuatan yang buruk.
To su oni koji Allaha spominju u svakoj situaciji: stojeći, sjedeći i ležeći, i koji razmišljaju o stvaranju nebesa i Zemlje, govoreći: "Gospodaru naš, Ti nisi ovo uzalud stvorio, uzvišen si Ti iznad toga da nešto uzalud radiš! Zaštiti nas od džehennemske vatre time što ćeš nas uputiti da radimo dobra djela i sačuvati nas od loših.
Onlar ayakta, otururken ve yanları üzerine uzanmışken bütün hallerinde Allah'ı zikreden kimselerdir. Akıllarını göklerin ve yerin yaratılışı hakkında düşünmeye kullanır ve: "Ey Rabbimiz bu azametli mahlukatını oyun olsun diye yaratmadın. Sen oyun oynamaktan berisin. Bizleri salih amellerde muvaffak kılıp kötülüklerden muhafaza ederek cehennem azabından uzak tut!" derler.
Those who remember Allah in all conditions – standing, sitting and lying on their sides – and reflect on the creation of the heavens and the earth, saying that their Lord did not originate this wonderful creation without a reason, and is far above that, and ask Him to protect them from the punishment of the fire of Hell, by enabling them to do good and protecting them from doing wrong – they say:
Estos hombres recuerdan a Al-lah en todo momento: cuando están de pie, sentados o acostados. Reflexionan sobre la cuestión de la creación de los cielos y la Tierra diciendo: Señor, Tú no has creado toda esta inmensidad en vano, ya que es inconcebible que Tú puedas actuar en vano. Sálvanos del castigo del Fuego facilitándonos las buenas obras y preservándonos de las malas.
Ces hommes-là évoquent Allah en toute situation: lorsqu’ils sont debout, assis ou allongés. Ils réfléchissent aussi au sujet de la création des Cieux et de la Terre en disant:
Ô Seigneur, Tu n’as pas créé toute cette immensité vainement car il est exclu que Tu agisses vainement. Sauve-nous donc du châtiment du Feu en nous facilitant les bonnes œuvres et en nous préservant des mauvaises.
That human intentions and plans keep failing everywhere all the time is a matter of common experience. These cannot be called the prime movers and operators of this universal system. Therefore, the outcome of the deliberation into the creation of the heavens and the earth and into what has been created in them is, as wisdom dictates, living to know, obey and remember Allah. Anyone unmindful of it does not deserve to be classed as wise. Therefore, the Holy Qur'an has given the following sign of the wise:
الَّذِينَ يَذْكُرُونَ اللَّـهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ
That is, the wise are those who remember Allah - standing and sitting and (lying) on their sides (191).
In other words it means that they are engaged in the remembrance of Allah under all conditions and at all times.
From here we find out that the thing which our modern world takes as the criterion of reason and good sense is simply a deception. Catering to greed, some people take accumulation of money as their ideal of intelligence. There are others who love to equate human intelligence with scientific inventions and electronic applications and for them, these are the power. But, real good sense lies in the message brought by the prophets and Messengers of Allah Almighty, for they, proceeding through knowledge and wisdom and advancing from the low to the high in the chain of causation, skipped the intermediary stages. Granted that human beings moved from raw materials to machines and science gave them access to power through utilization of energy generated in many ways. But, higher intelligence demands that human beings take that real giant step farther ahead so that they can discover that the main agent of human accomplishment is certainly not the water or clay or iron or copper or some other material, not even the machines that generate power. This function was accomplished by none else but the One who created the fire, the water and the air through which human beings were enabled to control technology and energy:
کارزلفِ تست مشک افشانی اما عاشقان
مصلحت راتہمتے برآّھُوے چین بستہ اند
Spreading the scent of musk is the function of Your tresses
But, those who love You have, out of expediency, ascribed the credit to the Chinese deer!
Let us understand this through the commonplace example of an ignorant dweller of some distant jungle who reaches a railway station and notices that such a huge railway train stops at the flash of a red flag while it starts moving at the flutter of a green one. Then, should he say that these red and green flags must have super power as they can stop and move such a powerful engine of the big train. Obviously, all sensible people would dismiss the ignoramus telling him that no power is vested in these flags. Instead, power rests with the person who is sitting in the engine room and stops or moves the train by watching these signals. But, someone smarter might reject the assumption that the engine driver had any instrinsic power to move or stop the train. His strength had nothing to do with it. He will go a step farther and attribute this power to the mechanical parts of the engine. But, a scientist would bypass cold mechanics of the engine and ascribe the real power to the steam which has been generated in the engine through heat and water. But, that is as far as the so-called scientific thinking goes. At this point, comes the thinking of the prophets, may peace be upon them, who would be telling these tyrants of their intellect: If the ignoramus who took the flags or the driver or the engine parts as the respository of power was in error, so are those who take sources of energy powerful by themselves - intellectually, they too are in error! The prophets would ask them to take yet another step forward so that they could lay their hands on the lost end of this tangled ball of string. May be, by doing so, they could have access to the final link of the great chain of caused things and there they could find the answer that the ultimate master of all power is none else but the One who created all forces which were harnessed to achieve human models of power.
It is not difficult to deduce from what has been said here that those who get to know Allah and remember Him at all times and under all conditions are the only people who deserve to be called 'the wise'. It is for this reason that the Holy Qur'an has defined the 'People of Wisdom' as ... الَّذِينَ يَذْكُرُونَ اللَّـهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ those who remember Allah standing and sitting, and (lying) on their sides.'
It is on this basis that Muslim jurists have answered the case of a deceased person who, before his death, made a will that his property be given to the wise. As to who will be given this property, they have ruled that those who will deserve this are abstaining scholars who do not seek unnecessary material resources and are averse to the blind pursuit of the worldly, for they are the wise ones in the real sense. (al-Durr al-Mukhtar, Mitabul-Wasiyyah)
Also worth attention at this point is the fact that the Shari` ah of Islam has not enjoined abundance in any other mode of worship except ذِکر Dhikr. But, about ذِکر Dhikr, the command is: وَاذْكُرُوا اللَّـهَ كَثِيرًا (Remember Allah remembering abundantly). The reason is that all modes of worship, other than ذِکر Dhikr, have some conditions and rules without observing which those acts of worship are not considered to have been duly performed. This is contrary to ذِکر Dhikr which can be performed at all times and under all conditions whether standing, sitting and lying with or without وضُو wudu. Perhaps, this verse is indicative of this element of wisdom.
The second sign of the people of wisdom given in this verse is that they deliberate in the creation of the heavens and the earth:
يَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ
And ponder on the creation of the heavens and the earth - 191.
Here we need to determine the. meaning of this act of 'pondering' and the level at which it operates.
The Arabic words, فِکر Fikr and تَفَکُّر Tafakkur, literally mean to ponder, to deliberate and think about something which is an effort to arrive at its reality. From this verse we find out that this act of pondering is also an act of worship and very much like the ذِکر Dhikr (Remembrance) of Allah. The difference is that the objective of ذِکر Dhikr is the remembrance of the Being and Attributes of Almighty Allah while the objective of فِکر Fikr and تَفَکُّر Tafakkur or thinking and deliberation relates to His creations. This is because the perception of the reality of the Divine Being and the Attributes is beyond human reason. Deliberation of this aspect results in nothing but wonder. The great poet, Rumi said:
دور بینان بارگاہِ الست
غیر ازیں پٔے نبردہ اند کہ ہست
Expert watchers of the Court of the Being of the Covenant Found out nothing but that He is.
In fact, this is an area of inquiry where excessive deliberation in the Being and Attributes of Almighty Allah could, at times, cause one's imperfect reason to stray into error. Therefore, the greatest among spiritual masters have emphatically advised:
تَفَکروا فی اٰیاتِ اللہ ولا تتفَکروا فی اللہ
Deliberate in the signs of Allah, but do not deliberate in Allah.
It means that there are signs in what Allah has created. One should think about these signs. But, one should not deliberate into the very Being and Attributes of Almighty Allah for that is beyond one's reach. One can see everything in the light of the sun. But, should one wish to see the sun itself, his eyes would get dazzled. Who is Allah? What is He like? These are questions all wise thinkers and spiritual masters have answered by suggesting:
نہ ہرجاۓ مرکب تواں تاختن
کہ جاہا سیر باید انداختن
You do not have to mount an assault on every field of inquiry
For, there are places where you should simply surrender.
However, thinking about creation inevitably leads one to realize the presence of its Creator. Look at the enormous expanse of the sky above us with the sun, the moon and the many planets and stars bound with the solar and lunar system under firm and predetermined laws working so well for thousands of years without being serviced or refurbished in some workshop. Then, there is this earth of ours, its rivers and mountains holding many marvels of creation, the trees, animals and hidden minerals, and the air that circulates in between the heavens and the earth and the rains that come and the electricity generated therein. This whole system so elaborately set up leads every sane person who is willing to think and understand that there is some special Being which is far ahead of everyone in power and control. This is what معارفت Ma'rifat is, the stage of knowing, realizing. So, this kind of deliberation which leads to the discovery of the Divine is an act of worship, a great one indeed. For this reason, Hadrat Hasan Basri (رح) said: تَفَکَّرُ ساعۃ خیر مِّن قیام لیلۃ (Ibn Kathir) which means: An hour spent in thinking about the signs of Allah is better and far more useful than a whole night standing in worship.
Hadrat ` Umar ibn ` Abdul-` Aziz (رح) has characterized this deliberation as a superior act of worship (Ibn Kathir).
Sayyidna Hasan ibn ` Amir ؓ said that he had heard from many noble Companions that deliberation is the light of faith.
Hadrat Abu Sulayman al-Darani said: When I go out from my house, everything I cast my glance on makes me realize that it contains one or the other blessing of Allah for me and that in its presence I have a good source of learning my lesson (Ibn Kathir). So, the knowers of the secrets of the self have always maintained:
Every blade of grass sprouting from the earth
Says: He is One and in Him there is no partner.
Hadrat Sufyan ibn ` Uyaynah has said: One who thinks a lot will under-stand reality, and who understands will arrive at sound knowledge, and who has sound knowledge is bound to act accordingly (Ibn Kathir).
Sayyidna ` Abdullah ibn ` Umar ؓ said: A pious man saw an ascetic sitting at a spot with a graveyard on one of his sides and a garbage dump on the other. The passing pious man remarked - You have two treasure troves before you, one of them is the human treasure known as graveyard and the other is the treasure of wealth and property turned into refuse and filth. These two treasures are enough to learn your lesson (Ibn Kathir).
Sayyidna ` Abdullah ibn ` Umar ؓ ، used to go out of the city into some wilderness with the express purpose of training and teaching his heart. When he reached there, he would ask the spot of land: Where are those who lived here? (ابن اھلک) ۔ After that he would answer his own question by saying: Everything must perish save the presence of His being (كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ ) . (Ibn Kathir). This was how he summoned and preserved the remembrance of Afterlife in his heart.
Hadrat Bashar al-Hafi said: If people pondered over the greatness of Almighty Allah, it would have become impossible for them to remain sinful and disobedient.
Sayyidna ` Isa (علیہ السلام) said: 0 you who were created weak, fear God wherever you are. Live in the world like a guest. Make prayer places your home. Let your eyes weep fearing God, let your body remain patient and let your heart keep reflecting. Used to this, worry not about tomorrow's bread.
It is this kind of thoughtfulness and concern that these verses identify as the superior quality of wise people. Pondering over the creation of Almighty Allah, such people get to know their Creator and are personally convinced of the temporality of the physical world. This is a superb act of worship resplendent with the light of faith. Similarly, those who ` see and experience the signs of Almighty Allah yet get entangled with the superficial glamour of what has been created - as a result of which they fail to know their real master - is rank heedless-ness and very much juvenile. Sages have warned that whoever fails to learn a lesson from the universe before his eyes will find that the ability of his heart to realize the truth has corroded in proportion to his heedlessness. The eager protagonists of scientific progress all too engrossed in their breakthroughs fail to pay heed to their own ultimate fate. Consequently, the speed with which developments in scientific inquiry unfold the secrets of Allah's creation is also the speed at which they are receding farther away from reality and God. Commenting on the post-industrial revolution thinking, Akbar of Allahabad, poet, humourist, said:
بھول کر بیٹھا ہے یورپ آسمانی باپ کو
بس خدا سمجھا ہے اس نے برق کو اور بھاپ کو
Europe has forgotten the Father in the Heaven For them,
electricity and steam are as good as God.
It is about such visionless people with the dead weight of education and culture on their backs, the Holy Qur'an says:
وَكَأَيِّن مِّنْ آيَةٍ فِي السَّمَاوَاتِ وَالْأَرْضِ يَمُرُّونَ عَلَيْهَا وَهُمْ عَنْهَا مُعْرِضُونَ ﴿105﴾
And there are so many signs in the heavens and the earth which these people pass by with faces turned askance paying no heed to them - 12:105 .
Now, as we move to the last part of this verse (191), مَا خَلَقْتَ هَـٰذَا بَاطِلًا (Our Lord, You have not created all this in vain), we can clearly see that this is the outcome of pondering over the signs of Allah's power. It means that there is nothing purposeless in Allah's creation. On the contrary, there are thousands of wise considerations behind it. Things have been harnessed to serve human beings with man being the user of resources in the whole universe. This should make human beings see that the universe has been created for their benefit and in their interest. Likewise, every human being has been created to obey and worship Allah. This is his or her purpose of life.
Further on, from verses 192 to 194, there appears a set of pleas and prayers from such people, people who realized that this universe is no exercise in futility and that is is brimming with open proofs of the great power and wisdom of its Creator. So, once they knew their Creator and Sustainer, they submitted before Him.
1. The first request they make is: فَقِنَا عَذَابَ النَّارِ Save us from the Fire.
2. The second request is: Save us from the disgrace of the Here-after for whoever is condemned to the Fire stands humiliated before the whole world. Some scholars have said that humiliation on the plains of Ressurection will be so disgraceful a punishment that one would wish to be cast into the (fire of) Hell but that the multitudes present on that fateful day do not get to hear about his or her misdeeds.
3. The third request is: We have heard the message given by the herald sent by You, that is, the message of the Messenger of Allah and we believed in him. So, forgive our major sins and expiate our shortcomings and misdeeds and give us death in the company of the righteous, that is, make us a part of their group.'
These three requests were aimed at safety against punishment and pain and loss. The fourth request is about promised blessings, the blessings of Paradise promised through the noble prophets. This prayer for blessings is being made with the added request that there be no disgrace on the Day of Judgment. In other words, the request is to be excused from the torturous procedure of accounting (for all of one's deeds), disgrace (as a result of misdeeds) and then forgiveness (on account of Allah's mercy). The prayer is for outright forgiveness for Allah does not go back on His word. What is the purpose of this submission and re-submission? The purpose is to say: 0 Allah, enable us to become deserving, and a beneficiary of this promise (made by You), and enable us to remain steadfast so that we breath our last in this world with faith in our heart (ایمان) and busy doing what is good in Your sight ( عمل صالح).
Señor, a aquellas de Tus criaturas que haces entrar en el Infierno, las humillas y las desenmascaras el Día de la Resurrección. Los injustos no tendrán quién los socorra y los salve del castigo y la condena de Al-lah.
Quả thật, Ngài - hỡi Thượng Đế của bầy tôi - khi tống cổ ai vào Hỏa Ngục trong đám tạo hóa của Ngài là xem như Ngài đã xỉ nhục họ, đã công khai điều xấu của họ. Và không một kẻ sai quấy nào trong Ngày Tận Thế được ai đó dám đứng ra cứu họ thoát khỏi sự trừng phạt của Allah dành cho họ.
Gospodaru naš, onoga koga Ti u džehennem baciš, ponizio si ga i obrukao, a nepravednicima na Sudnjem danu niko neće pomoći niti će ih sačuvati od Allahove kazne.
Kaya tunay na Ikaw, O Panginoon namin, sa sinumang ipapasok Mo sa Apoy kabilang sa mga nilikha Mo, ay humamak nga sa kanya at dumusta nga sa kanya. Walang ukol sa mga tagalabag sa katarungan sa Araw ng Pagbangon na mga tagatulong na hahadlang para sa kanila sa pagdurusang dulot ni Allāh at parusa Niya.
In verità, o Dio nostro, colui delle Tue creature che fai entrare nel Fuoco, verrà da Te umiliato e svergognato; e gli ingiusti, nel Giorno del Giudizio, non avranno sostenitori che possano salvarli dal Fuoco di Allāh e dalla Sua punizione.
Sesungguhnya -wahai Tuhan kami- barangsiapa yang Engkau masukkan ke dalam neraka maka Engkau telah hinakan dan permalukan. Adapun orang-orang yang zalim itu kelak di hari Kiamat tidak akan mendapatkan penolong yang dapat melindungi mereka dari azab dan hukuman Allah.
Our Lord, whoever You enter into the fire of Hell from your creation has been humiliated and disgraced. On the Day of Judgement, the wrongdoers will have no helpers to protect them from Allah’s punishment and repayment.
Ô Seigneur, celui parmi Tes créatures que Tu fais entrer en Enfer, Tu l’humilies et Tu le démasques et le Jour de la Résurrection. Les injustes n’auront pas de secoureur pour les sauver du châtiment d’Allah de Sa punition.
-Ey Rabbimiz!- Şüphesiz ki sen yarattıklarından kimi cehenneme sokarsan, onu alçaltmış ve rezil etmiş olursun. Kıyamet gününde zalimleri Allah'ın azabından ve cezasından koruyacak hiçbir yardımcıları yoktur.
The universe with its whole existence is a silent declaration of God’s presence. When man removes the man-made veils from his eyes and unstops his ears, he starts seeing and hearing this silent announcement all around him. It then appears improbable to him that, in a universe where the stars and the planets have continued to exist for millions of years, man may cease to exist within fifty or a hundred years, taking with him to his grave all his desires and aspirations. In a world which abounds in the beauties of nature, with the fragrance of flowers, where countless meaningful blessings, like air, water and the sun have been provided, should man’s end be nothing but only sorrow and suffering? Then he also finds it unthinkable that, in a world of limitless possibilities where, just by sowing seeds in the ground, a whole forest of trees comes into existence, one should fail to receive the fruits of virtuous actions; that in a world where the sun shines daily after the dark night, centuries go by without being illuminated by the lustre of fairness and justice; that in a world where earthquakes and tempests lie dormant, man should continue to perpetrate tyranny and oppression without ever being checked.
Our Lord, we have heard a caller to faith saying, ‘Have faith in your Lord’. So we responded to him and have faith in what he calls us to and we follow the sacred law, so forgive us our sins and do not disgrace us; and do not take us to account for our bad actions. Let us die with the righteous; and enable us to do good and stay away from disobedience.
Ô Seigneur, nous avons entendu un homme appeler à la foi – le Prophète Muħammad – en disant:
Croyez en Allah, votre Seigneur et Dieu Unique.
Nous avons cru à ce à quoi il appelait et nous avons suivi sa Législation. Dissimule donc nos péchés et ne nous démasque pas. Ne nous châtie pas pour nos péchés et fais nous mourir en personnes pieuses en nous facilitant l’accomplissement de bonnes œuvres et en nous préservant des mauvaises.
Wahai Tuhan kami! Sesungguhnya kami telah mendengar penyeru kepada keimanan (yaitu Nabi-Mu, Muhammad -ṣallallāhu 'alaihi wa sallam-) yang berseru, “Berimanlah kamu kepada Allah, Tuhan kalian, sebagai Tuhan Yang Maha Esa.” Kemudian kami beriman kepada apa yang diserukannya dan mengikuti syariatnya. Sebab itu, tutupilah dosa-dosa kami, janganlah Engkau permalukan kami, dan ampunilah keburukan-keburukan kami, serta janganlah Engkau menghukum kami karenanya. Lalu wafatkanlah kami bersama orang-orang yang saleh dengan membimbing kami untuk mengerjakan perbuatan-perbuatan yang baik dan meninggalkan perbuatan-perbuatan yang buruk.
Rabbimiz imana davet eden bir davetçiyi - ki o gönderdiğin Nebî Muhammed -sallallahu aleyhi ve sellem-'dir, duyup, işittik. Şöyle söyleyerek çağırıyordu: Tek ilah olan Rabbiniz Allah'a iman edin! Onun çağırdığı şeye iman ettik, şeriatine tabi olduk. Bundan dolayı günahlarımızı ört, bizi rezil etme. Günahlarımızı bağışla, onlardan bizi sorumlu tutma. Bizleri hayır işleyip kötülükleri terk etmeye muvaffak kıl ve salihlerle beraber canımızı al.
Señor, hemos escuchado a un hombre llamar a la fe (el profeta Mujámmad r) diciendo: Crean en Al-lah, su Señor y Único Al-lah. Hemos creído en ello y hemos seguido su legislación. Oculta nuestros pecados y no nos expongas. No nos castigues por nuestros pecados y haznos morir como personas piadosas, facilitándonos la realización de buenas obras y preservándonos de las malas.
Gospodaru naš, čuli smo pozivača, Tvog poslanika Muhammeda, sallallahu alejhi ve sellem, koji u vjerovanje poziva, govoreći: "Vjerujte u vašeg Gospodara Allaha, Jedinog Boga", i mi smo povjerovali u ono čemu nas je pozvao i slijedili smo šerijat sa kojim je došao, pa oprosti grijehe naše i nemoj nas obrukati niti kazniti zbog njih, i usmrti nas sa dobrima uputivši nas na činjenje dobrih djela i klonjenje loših.
Panginoon namin, tunay na kami ay duminig sa isang tagaanyaya sa pananampalataya – ang Propeta Mong si Muḥammad, ang basbas at ang pagbati ng kapayapaan ay sumakanya – na nag-aanyaya habang nagsasabi: "Sumampalataya kayo kay Allāh, ang Panginoon ninyo, bilang iisang Diyos." Kaya sumampalataya kami sa ipinaaanyaya niya at sumunod kami sa Batas niya kaya magtakip Ka sa mga pagkakasala namin para hindi Ka magpahiya sa amin, magpalampas Ka sa mga masagwang gawa namin para hindi Ka manisi sa amin dahil sa mga ito, at magpapanaw Ka sa amin kasama sa mga maayos sa pamamagitan ng pagtutuon sa amin sa paggawa ng mga kabutihan at pag-iwan sa mga masagwang gawa."
Lạy Thượng Đế của bầy tôi, bầy tôi đã nghe được lời người réo gọi đến niềm tin Iman - người ấy là Nabi Muhammad của Ngài - Người gọi: Các ngươi hãy tin tưởng Allah, Thượng Đế của các ngươi Đấng duy nhất thì bầy tôi liền tin tưởng lời Người đã gọi, bầy tôi tuân thủ theo giáo lý của Người, xin hãy giấu che tội lỗi của bầy tôi đừng công khai nó, xin hãy xí xóa sai xót của bầy tôi đừng bắt tội bầy tôi về điều đó, xin cho bầy tôi được chết cùng nhóm người ngoan đạo bằng cách khiến bầy tôi luôn làm hành đạo tốt và từ bỏ được điều xấu xa.
Dio nostro, in verità abbiamo ascoltato una persona invitare alla fede, ed è il Tuo Profeta Muħammed, pace e benedizione di Allāh su di lui, dicendo: "Credete in Allāh, vostro Dio, in quanto Dio Unico". Noi credemmo a ciò che lui ci invitò ad adorare, e seguimmo la Sua Legge: Perdona i nostri peccati, non umiliarci, perdona le nostre mancanze e non rimproverarci. E facci morire assieme ai giusti, col Tuo sostegno nel compiere il bene ed abbandonare il male.
Dio nostro, concedici la guida ed il sostegno in questa vita che ci hai promesso per bocca dei Tuoi messaggeri e non umiliarci, nel Giorno del Giudizio, con l'ingresso nel Fuoco: In verità, o Dio nostro, sei il Generoso, non manchi alle promesse.
Lạy Thượng Đế của bầy tôi, xin ban cho bầy tôi mọi thứ mà Ngài đã hứa qua chiếc lưỡi của các Thiên Sứ của Ngài, gồm sự chỉ đạo và sự chiến thắng ở trần gian, xin đừng hạ nhục bầy tôi trong Ngày Tận Thế bằng cách đẩy vào Hỏa Ngục, quả thật Ngài - hỡi Thượng Đế của bầy tôi - rất rộng lượng không bao giờ thất hứa.
Ô Seigneur, donne-nous aussi la guidée et la victoire ici bas, celles que Tu nous as promises par l’intermédiaire de Tes messagers et ne nous démasque pas le Jour de la Résurrection en nous faisant entrer en Enfer.
Ö Seigneur, Tu es Généreux et Tu ne manques pas à Ta promesse.
Panginoon namin, bigyan Mo kami ng ipinangako Mo ayon sa sinabi ng mga sugo Mo na kapatnubayan at pagwawagi sa Mundo, at huwag Kang dumusta sa amin sa Araw ng Pagbangon sa pamamagitan ng pagpasok sa Apoy. Tunay na Ikaw, O Panginoon namin, ay Mapagbigay, na hindi sumisira sa pangako Mo."
Gospodaru naš, daj nam ono što si nam obećao preko Tvojih poslanika – uputu i pomoć na dunjaluku, i nemoj nas obrukati na Sudnjem danu bacanjem u vatru džehennemsku! Ti si, Gospodaru naš, doista plemenit i ne kršiš Svoje obećanje.
Rabbimiz resullerinin dili ile bize vadettiğin hidayeti ve dünyadaki yardımını ver. Kıyamette cehenneme girmek ile bizi rezil rüsva etme. Şüphesiz ki sen, -Ey Rabbimiz- kerem sahibisin, vaadinden dönmezsin.
Those who think deeply, seeking a more profound reality, find it unthinkable that a meaningful universe should have a meaningless end. They discover, that the message conveyed by the preacher is the announcement, in human language, of the same reality, which is being silently proclaimed by the whole universe. The greatest issue is that when the truth is unveiled, and the ‘sun’ of justice makes its appearance, they should not be left deprived and destitute. So when the truth appears, they rush towards it, remembering God. By breaking all personal bonds and ridding their thoughts of worldly considerations, they become one with the preacher of truth; so that in the next world, when the ‘darkness’ and the ‘light’ of the universe are separated, the Lord of the universe will make them inhabit the light, and will not abandon them to fumble eternally in the dark. The true measure of wisdom and unwisdom is wholly different from the one devised by human beings on their own. Here a wise man is one who lives in the remembrance of God, who can discover the divine meaningfulness at work in the creation plan of the universe. On the contrary, the unwise man is one who keeps his mind engaged in other more material things, who lives in this world as if he is totally unaware of the creation plan of the Lord of the Universe.
Our Lord, give us guidance and the help in this world that You promised us through the words of Your messengers, and do not disgrace us on the Day of Judgement by entering us into the fire of Hell. Our Lord, You are generous and never do You break Your promise.
Wahai Tuhan kami! Berikanlah apa yang telah Engkau janjikan kepada kami melalui lisan para rasul-Mu, yaitu petunjuk dan pertolongan-Mu di dunia ini, serta janganlah Engkau permalukan kami di hari Kiamat dengan memasukkan kami ke dalam neraka. Sesungguhnya Engkau -wahai Tuhan kami- adalah Tuhan Yang Maha Pemurah dan Engkau tidak akan mengingkari janji-Mu.”
Señor, danos también la guía y la victoria en este mundo, aquellas que nos prometiste por medio de Tus mensajeros, y no nos humilles el Día de la Resurrección haciéndonos entrar al Infierno. Señor, Tú eres generoso y no faltas a Tu promesa.
Lời cầu xin của họ được Thượng Đế đáp lại rằng, TA sẽ không làm mất ân phước về bất cứ điều gì các ngươi đã từng làm dù ít hay nhiều, không phân biệt nam hay nữ, tất cả được xem ngang hàng nhau để ban thưởng, không ban thêm cho nam giới và cũng không cắt xén phần của nữ giới. Đối với những ai di cư vì chính nghĩa của Allah; những ai bị nhóm Kafir trục xuất khỏi quê hương; những ai bị thiệt hại vì tuân lệnh Thượng Đế, những ai Jihad vì chính nghĩa của Allah; những ai hi sinh Shahid vì muốn vươn cao câu Shahadah, tất cả họ sẽ được Allah tha thứ tội lỗi trong Ngày Tận Thế, xí xóa những gì họ đã phạm và thu nhận họ vào Thiên Đàng có những dòng sông chảy dưới những tòa lâu đài, một phần thưởng từ Allah, bởi Allah luôn có phần thưởng dành riêng cho nhóm người ngoan đạo.
195- Rableri de dualarına şöyle karşılık verdi: İçinizden gerek erkek gerek kadın olsun amel işleyenin amelini (karşılıksız bırakarak) boşa çıkarmayacağım. Kiminiz kiminizdensiniz. Artık hicret edenlerin, yurtlarından çıkarılanların, Benim yolumda eziyet görenlerin, savaşanların ve öldürülenlerin elbette günahlarını örteceğim ve andolsun onları altlarından ırmaklar akan cennetlere sokacağım. Bu, Allah katından (özel) bir mükâfattır. Mükâfaatların en güzeli, Allah katındadır.
195. Yâni Allah onların gerek ibadet mahiyetindeki gerekse Allah’tan talep mahiyetindeki dualarını kabul ederek şöyle buyurmuştur:“İçinizden gerek erkek gerek kadın olsun amel işleyenin amelini (karşılıksız bırakarak) boşa çıkarmayacağım.”Yâni herkes amellerinin mükâfatını tam ve eksiksiz olarak görecektir; mükâfat ve ceza konusunda hepiniz birbirinize eşitsiniz.“Artık hicret edenlerin, yurtlarından çıkarılanların, benim yolumda eziyet görenlerin, savaşanların ve öldürülenlerin” Bunlar imanı, hicreti, sevdikleri vatanlarını ve mallarını Rablerinin rızası uğrunda terk etmeyi ve Allah yolunda cihadı bir arada işlemişlerdir “elbette günahlarını örteceğim ve andolsun onları altlarından ırmaklar akan cennetlere sokacağım. Bu, Allah katından (özel) bir mükâfattır.” Ki Allah, azıcık amele karşılık bile kuluna pek çok mükâfat verecektir. “Mükâfaatların en güzeli Allah katındadır.” Hiçbir gözün görmediği, hiçbir kulağın işitmediği ve hiçbir kimsenin aklından geçirmediği mükâfatlar… O halde bu mükâfatı isteyen kimse itaatte bulunarak ve Allah’a, güç yetirebildiği hayırlı amellerle yaklaşarak Allah’tan niyazda bulunmalıdır.
Kemudian Tuhan mereka menjawab doa mereka dengan mengatakan, “Sesungguhnya Aku tidak akan menyia-nyiakan pahala amal perbuatan kalian, sedikit atau banyak, baik dilakukan oleh laki-laki maupun wanita, karena hukum untuk kalian dalam agama adalah satu (berlaku untuk semua) sehingga pahala laki-laki tidak akan ditambah dan pahala wanita tidak akan dikurangi. Sebab itu, orang-orang yang berhijrah di jalan Allah, diusir dari rumahnya oleh orang-orang kafir, merasakan penderitaan dalam rangka mempertahankan ketaatannya kepada Tuhan, serta berperang di jalan Allah dan terbunuh dalam rangka menjunjung tinggi kalimat Allah, sungguh Aku benar-benar akan mengampuni keburukan-keburukannya kelak di hari Kiamat. Aku akan memaafkan kesalahan-kesalahan mereka dan memasukkan mereka ke dalam surga-surga yang di bawah istana-istananya mengalir sungai-sungai, sebagai balasan dari Allah dan Allah memiliki balasan terbaik yang tiada banding.”
Mentioned in verses previous to this were some prayers made by good believers.
The first verse (195) appearing above reports that these prayers have been accepted and believers have been given the good news that great rewards have been marked for their good deeds. In the second and third verses (196-197), Muslims have been instructed not to be deceived by the apparent affluence and worldwide maneuvering of disbelievers for this is transitory and the punishment which follows in its wake is eternal.
The fourth verse (198) reasserts the promise of the lasting blessings of Paradise for Muslims who always keep fearing Allah.
The fifth verse (199) particularly mentions the great reward that awaits those Muslims who used to be from among the People of the Book but chose to embrace Islam as their faith.
Commentary
While explaining the statement لَأُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ (I shall certainly write off their evil deeds) in Verse 195, Maulana Ashraf Ali Thanavi (رح) has restricted it to the forgiveness of sins and shortcomings relating to the fulfillment of the rights of Allah. The reason is that the Holy Prophet ﷺ has said in Hadith that debts are not included under the purview of this verse. The rule is that the person concerned or his heirs should pay off the debt or have it forgiven. There is no other alternative in this case unless Allah Almighty is especially generous for someone and puts it in the heart of the wronged party that they should relent and forgive. This would, then, be a different matter. In fact, with some, this would also be the case.
So, let us keep in mind that all sins are forgiven following Hijrah (Emigration) and Shahadah (Surrendering life in the way of Allah, martyrdom) but the forgiveness of debts and other rights of people (Huququl-` Ibad) has not been promised.
Su señor respondió a sus ruegos diciendo: No dejaré de recompensarlos por sus obras, grandes o pequeñas, hechas por un hombre o una mujer, ya que en materia de religión ambos son iguales. Aquellos que han migrado por Al-lah después de haber sido expulsados de sus hogares por los incrédulos, que han atravesado dificultades por obedecer a su Señor, han combatido por la causa de Al-lah y arriesgado sus vidas para que la palabra de Al-lah sea escuchada, a ellos los perdonaré y borraré sus pecados el Día de la Resurrección. A modo de recompensa, los haré entrar en Jardines por donde corren ríos. Al-lah es poseedor de retribuciones hermosas que no tienen comparación.
Allāh, il loro Dio, esaudì le loro suppliche: "Io non vanifico le vostre azioni, siano esse poche o molte, da parte del maschio o della femmina, poiché discendete da un'unica stirpe: Non verranno aumentate ad un maschio e non verranno diminuite ad una femmina, per coloro che sono partiti per la causa di Allāh e che i miscredenti hanno esiliato dalle proprie case, e che hanno subito il male per il solo fatto di essere stati obbedienti al loro Dio, ed hanno combattuto per la causa di Allāh e sono stati uccisi affinché la parola di Allāh fosse quella dominante. Perdonerò i loro peccati, nel Giorno del Giudizio, e li assolverò e li farò entrare nei Paradisi sotto i cui palazzi scorrono fiumi, ricompensa da parte di Allāh, e Allāh possiede eccellente ricompensa, che non ha eguali".
Allah se odaziva njihovoj dovi: "Ja neću zanemariti nagradu za vaša djela, bila velika ili mala, bilo da ih je činio muškarac ili žena, i niti će se muškarcu uvećati nagrada što je muškarac, niti će se ženi umanjiti nagrada što je žena. Onima koji su učinili hidžru na Allahovom putu, koje su nevjernici istjerali iz domova njihovih, koji su doživljavali mnoge neugodnosti zbog svoje pokornosti Allahu, koji su se borili na Allahovom putu, i koji su ginuli da bi Allahova riječ bila gornja – oprostit ću grijehe njihove na Sudnjem danu, i uvest ću ih u džennet ispod čijih dvoraca rijeke reku, kao nagradu od Mene – Ja najljepše nagrađujem."
Karena itulah Allah berfirman,
"Maka Tuhan mereka memperkenankan permohonannya (dengan berfirman), 'Sesungguhnya Aku tidak menyia-nyiakan amal orang-orang yang beramal dari kalian, baik laki-laki atau perempuan, (karena) sebagian kalian adalah turunan dari sebagian yang lain. Maka orang-orang yang berhijrah, yang diusir dari kampung halamannya, yang disakiti pada jalanKu, yang berperang dan yang dibunuh, pastilah akan Aku hapuskan kesalahan-kesa-lahan mereka, dan pastilah Aku masukkan mereka ke dalam surga yang mengalir sungai-sungai di bawahnya, sebagai pahala di sisi Allah. Dan Allah pada sisiNya pahala yang baik." (Ali Imran: 195).
(195) Maksudnya Allah memenuhi doa mereka berupa doa ibadah maupun doa permohonan seraya berfirman, ﴾ أَنِّي لَآ أُضِيعُ عَمَلَ عَٰمِلٖ مِّنكُم مِّن ذَكَرٍ أَوۡ أُنثَىٰۖ ﴿ "Sesungguhnya Aku tidak menyia-nyiakan amal orang-orang yang beramal dari kalian, baik laki-laki atau perempuan." Semua orang akan mendapatkan balasan perbuatannya masing-masing secara penuh dan sempurna. Artinya, setiap kalian menurut batasan yang sama dalam pahala maupun siksa,﴾ فَٱلَّذِينَ هَاجَرُواْ وَأُخۡرِجُواْ مِن دِيَٰرِهِمۡ وَأُوذُواْ فِي سَبِيلِي وَقَٰتَلُواْ وَقُتِلُواْ ﴿ "maka orang-orang yang berhijrah, yang diusir dari kampung halamannya, yang disakiti pada jalanKu, yang berperang dan yang dibunuh", mereka menyatukan antara keimanan, hijrah, dan meninggalkan hal-hal yang dicintai berupa negeri dan harta untuk mencari keridhaan Rabb mereka dan mereka berjihad di jalan Allah, ﴾ لَأُكَفِّرَنَّ عَنۡهُمۡ سَيِّـَٔاتِهِمۡ وَلَأُدۡخِلَنَّهُمۡ جَنَّٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ ثَوَابٗا مِّنۡ عِندِ ٱللَّهِۚ ﴿ "Pastilah akan Aku hapuskan kesalahan-kesalahan mereka, dan pastilah Aku masukkan mereka ke dalam surga yang mengalir sungai-sungai di bawahnya, sebagai pahala di sisi Allah," Yang memberikan kepada hambaNya pahala yang melimpah untuk perbuatan yang sedikit.
﴾ وَٱللَّهُ عِندَهُۥ حُسۡنُ ٱلثَّوَابِ ﴿ "Dan Allah pada sisiNya pahala yang baik" dari hal-hal yang tidak pernah terlihat oleh mata, dan tidak pernah didengar oleh telinga dan tidak pernah terlintas pada benak seorang manusia pun. Dan barangsiapa yang mengharap hal itu, maka memohonlah kepada Allah dengan cara taat kepadaNya, dan men-dekatkan diri kepadaNya menurut kemampuan hamba.
Kaya sumagot ang Panginoon nila sa panalangin nila: "Ako ay hindi magsasayang sa gantimpala ng mga gawa ninyo, kumaunti man o dumami. Magkapantay ang gumagawa, lalaki man o babae, sapagkat ang patakaran sa isa't isa sa inyo sa iba pa kaugnay sa kapaniwalaan ay iisa: hindi nagdaragdag para sa isang lalaki at hindi nagbabawas para sa isang babae. Kaya ang mga lumikas sa landas Ko, pinalisan ng mga tagatangging sumampalataya mula sa mga tahanan nila, pinaranas ng pananakit dahilan sa pagtalima nila sa Panginoon nila, nakipaglaban sa landas Ko, at napatay upang ang Salita Ko ay maging ang kataas-taasan ay talagang magpapatawad nga Ako sa kanila sa mga masagwang gawa nila sa Araw ng Pagbangon, talagang magpapalampas nga Ako sa mga ito, at talagang magpapapasok nga Ako sa kanila sa mga hardin na dumadaloy ang mga ilog mula sa ilalim ng mga palasyo ng mga ito." Ito ay bilang gantimpala sa ganang kay Allāh. Si Allāh, taglay Niya ang magandang gantimpala na walang katulad.
Allah Accepts the Supplication of Men of Understanding
Allah said,
فَاسْتَجَابَ لَهُمْ رَبُّهُمْ
(So their Lord accepted of them), answered their invocation. Sa`id bin Mansur recorded that Salamah, a man from the family of Umm Salamah said, "Umm Salamah said, `O Messenger of Allah! Allah does not mention women in connection with Hijrah (Migration).' Allah sent down the Ayah,
فَاسْتَجَابَ لَهُمْ رَبُّهُمْ أَنِّى لاَ أُضِيعُ عَمَلَ عَامِلٍ مِّنْكُمْ مِّن ذَكَرٍ أَوْ أُنثَى
(So their Lord accepted of them (their supplication and answered them), "Never will I allow to be lost the work of any of you, be he male or female.)
The Ansar say that Umm Salamah was the first woman to migrate to them." Al-Hakim collected this Hadith in his Mustadrak, and said, "It is Sahih according to the criteria of Al-Bukhari but they Al-Bukhari and Muslim did not collect it".
Allah's statement,
أَنِّى لاَ أُضِيعُ عَمَلَ عَامِلٍ مِّنْكُمْ مِّن ذَكَرٍ أَوْ أُنثَى
("Never will I allow to be lost the work of any of you, be he male or female,) explains the type of answer Allah gave them, stating that no deed of any person is ever lost with Him. Rather, He will completely reward each person for his or her good deeds. Allah's statement,
بَعْضُكُم مِّن بَعْضٍ
(You are (members) one of another) means, you are all equal in relation to gaining My reward. Therefore,
فَالَّذِينَ هَـجَرُواْ
(those who emigrated), by leaving the land of Shirk and migrating to the land of faith, leaving behind their loved ones, brethren, friends and neighbors,
وَأُخْرِجُواْ مِن دِيَـرِهِمْ
(and were driven out from their homes), when the Mushriks tormented them and forced them to migrate,
وَأُوذُواْ فِى سَبِيلِى
(and suffered harm in My cause), for their only wrong, to the people, was that they believed in Allah Alone. In similar Ayat, Allah said,
يُخْرِجُونَ الرَّسُولَ وَإِيَّـكُمْ أَن تُؤْمِنُواْ بِاللَّهِ رَبِّكُمْ
(and have driven out the Messenger and yourselves because you believe in Allah your Lord!) 60:1, and,
وَمَا نَقَمُواْ مِنْهُمْ إِلاَّ أَن يُؤْمِنُواْ بِاللَّهِ الْعَزِيزِ الْحَمِيدِ
(And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise!)
85:8
. Allah's statement,
وَقَـتَلُواْ وَقُتِلُواْ
(and who fought and were killed (in My cause),) 3:195 refers to the highest rank there is, that one fights in the cause of Allah and dies in the process, with his face covered in dust and blood. It is recorded in the Sahih that a man said,
يا رسول الله، أرأيت إن قتلت في سبيل الله صابرًا محتسبًا مقبلًا غير مدبر، أيكفر الله عني خطاياي؟ قال:
«نَعَم»
ثُمَّ قَالَ:
«كَيْفَ قُلْتَ؟»
فأعاد عليه ما قال، فقال:
«نَعَمْ، إِلَّا الدَّيْنَ، قَالَهُ لِي جِبْرِيلُ آنِفًا»
('O Messenger of Allah! If I was killed in Allah's cause, observing patience, awaiting Allah's reward, attacking, not retreating, would Allah forgive my sins' The Prophet said, `Yes.' The Prophet then asked the man, `What did you ask' When the man repeated the question, the Prophet said, `Yes, except for the debt, for Jibril conveyed this to me right now'.)
This is why Allah said here,
لأُكَفِّرَنَّ عَنْهُمْ سَيِّئَـتِهِمْ وَلأدْخِلَنَّهُمْ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ
(verily, I will expiate from them their evil deeds and admit them into Gardens under which rivers flow), within Paradise, where there are rivers of various drinks: milk, honey, wine and fresh water. There is what no eye has ever seen, no ear has ever heard and no heart has ever imagined of delights in Paradise. Allah's statement,
ثَوَاباً مِّن عِندِ اللَّهِ
(a reward from Allah) testifies to His might, for the Mighty and Most Great only gives tremendous rewards. Allah's statement,
وَاللَّهُ عِندَهُ حُسْنُ الثَّوَابِ
(and with Allah is the best of rewards.") for those who perform good deeds.
So their Lord responded to their prayer, saying that He does not allow the reward of anything you do, small or big, to be lost, whether the person who does it is male or female. You are from one another in your origins, and the faith that you follow does not reward males and females differently. Those who emigrated for the sake of Allah (driven from their homes by the disbelievers), suffered harm in order to obey their Lord, and who fought for the sake of Allah and died so that the Word of Allah would be supreme, they will certainly be forgiven their sins on the Day of Judgement: it will be overlooked, and they will be entered into gardens with rivers flowing under their palaces, as a reward from Allah – with Allah is the best reward, unlike any other.
Leur Seigneur a exaucé leur invocation en disant: Je ne laisse pas perdre la récompense de vos œuvres, petites ou grandes, qu’elles soient le fait d’un homme ou d’une femme, car en matière de religion vous êtes égaux: aucun surplus n’est accordé à l’homme au détriment de la femme.
Ceux qui migrent pour Allah après avoir été expulsés par les mécréants de leurs demeures, qui ont subi des nuisances en raison de leur obéissance à leur Seigneur, combattent pour la cause d’Allah et se font tuer pour que la parole d’Allah soit la plus haute, ceux-là Je leur pardonnerai et effacerai leurs péchés le Jour de la Résurrection. Je les ferai aussi entrer, en guise de récompense, dans des Jardins où les rivières coulent sous les palais.
Allah détient en effet la bonne rétribution à laquelle rien n’est semblable.
See note to 2:191.
Rableri onların duasına icabet etti: Ben, ister az ister çok olsun amellerinizin karşılığını zayi etmeyeceğim. İster bu amel eden erkek, isterse de kadın olsun. (Allah) Sizlerin birbirinizden tek millet olduğunuza hükmetti. Erkeğe fazla verilmez, kadından da eksiltilmez. Allah yolunda hicret edenlerin, kâfirlerin diyarlarından çıkardığı kimselerin, Rablerine itaat ettikleri için eziyete uğrayanların, Allah yolunda savaşıp Allah'ın kelimesi en yüksek olsun diye öldürülenlerin kıyamet gününde günahlarını bağışlayacağım ve örteceğim. Allah katından bir mükâfat olarak saraylarının altından ırmaklar akan cennetlere sokacağım. Eşi benzeri olmayan en güzel mükâfat Allah'ın katındadır.
Warning Against Being Deceived by This Life; the Rewards of the Righteous Believers
Allah said, do not look at the disbelievers, who are enjoying various delights and joys. Soon, they will loose all this and be tied to their evil works, for verily, we are only giving them time, which deceives them, when all they have is,
مَتَـعٌ قَلِيلٌ ثُمَّ مَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمِهَادُ
(A brief enjoyment; then their ultimate abode is Hell; and worst indeed is that place for rest.)
This Ayah is similar to several other Ayat, such as,
مَا يُجَـدِلُ فِى ءَايَـتِ اللَّهِ إِلاَّ الَّذِينَ كَفَرُواْ فَلاَ يَغْرُرْكَ تَقَلُّبُهُمْ فِى الْبِلاَدِ
(None disputes in the Ayat of Allah but those who disbelieve. So, let not their ability of going about here and there through the land deceive you!) 40:4,
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,
نُمَتِّعُهُمْ قَلِيلاً ثُمَّ نَضْطَرُّهُمْ إِلَى عَذَابٍ غَلِيظٍ
(We let them enjoy for a little while, then in the end We shall oblige them to (enter) a great torment.) 31:24,
فَمَهِّلِ الْكَـفِرِينَ أَمْهِلْهُمْ رُوَيْداً
(So, give a respite to the disbelievers; deal gently with them for a while.) 86:17, and,
أَفَمَن وَعَدْنَـهُ وَعْداً حَسَناً فَهُوَ لاَقِيهِ كَمَن مَّتَّعْنَاهُ مَتَـعَ الْحَيَوةِ الدُّنْيَا ثُمَّ هُوَ يَوْمَ الْقِيَـمَةِ مِنَ الْمُحْضَرِينَ
(Is he whom We have promised an excellent promise (Paradise) which he will find true -- like him whom We have made to enjoy the luxuries of the life of (this) world, then on the Day of Resurrection, he will be among those brought up (to be punished in the Hell-fire)) 28:61.
After Allah mentioned the condition of the disbelievers in this life and their destination to the Fire, He said,
لَكِنِ الَّذِينَ اتَّقَوْاْ رَبَّهُمْ لَهُمْ جَنَّـتٌ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ خَـلِدِينَ فِيهَا نُزُلاٍ مِّنْ عِندِ اللَّهِ
(But, for those who have Taqwa of their Lord, are Gardens under which rivers flow (in Paradise); therein are they to dwell, an entertainment from Allah,) 3:198, for certainly,
وَمَا عِندَ اللَّهِ خَيْرٌ لِّلأَبْرَارِ
(and that which is with Allah is the best for Al-Abrar.)
Ibn Jarir recorded that Abu Ad-Darda' used to say, "Death is better for every believer. Death is better for every disbeliever, and those who do not believe me should read Allah's statements,
وَمَا عِندَ اللَّهِ خَيْرٌ لِّلأَبْرَارِ
(and that which is with Allah is the best for Al-Abrar), and,
وَلاَ يَحْسَبَنَّ الَّذِينَ كَفَرُواْ أَنَّمَا نُمْلِى لَهُمْ خَيْرٌ لاًّنفُسِهِمْ إِنَّمَا نُمْلِى لَهُمْ لِيَزْدَادُواْ إِثْمَاً وَلَهْمُ عَذَابٌ مُّهِينٌ
(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. And for them is a disgraceful torment.) 3:178."
O Prophet, do not feel burdened nor distressed by the movement of the disbelievers in the land, and their power and the extent of their trade and provision. All of this is passing, and all that they will have left is their bad deeds.
-Ey Peygamber- kâfirlerin diyar diyar dolaşması, buna güç yetirmeleri, ticaretlerinin kapasitesi ve rızıkları seni aldatmasın. Bundan dolayı onların halinden üzüntü ve keder duyuyordun.
"Janganlah sekali-kali kamu terpedaya oleh kebebasan orang-orang kafir yang bergerak di dalam negeri. Itu hanyalah kesenangan sementara, kemudian tempat tinggal mereka ialah Jahanam; dan Jahanam itu adalah tempat yang seburuk-buruknya. Akan tetapi orang-orang yang bertakwa kepada Rabbnya, mereka mendapat-kan surga yang mengalir sungai-sungai di bawahnya, sedang mereka kekal di dalamnya sebagai tempat tinggal (anugerah) dari sisi Allah. Dan apa yang di sisi Allah adalah lebih baik bagi orang-orang yang berbakti ." (Ali Imran: 196-198).
(196) Maksud ayat ini adalah sebagai hiburan bagi Nabi Muhammad ﷺ tentang apa yang dirasakan oleh orang-orang yang kafir berupa perhiasan dunia dan kenikmatan mereka di dalamnya, pulang perginya mereka di seluruh negeri dengan berbagai per-dagangan, mata pencaharian, kesenangan, berbagai macam kemu-liaan dan kemenangan pada sebagian kesempatan. Sesungguhnya ini semua,
(197) ﴾ مَتَٰعٞ قَلِيلٞ ﴿ "hanyalah kesenangan sementara", yang tidak akan tetap dan tidak akan kekal. Akan tetapi mereka menikmatinya sebentar lalu akan disiksa karenanya selamanya. Ini merupakan kondisi kenikmatan yang paling tinggi bagi orang kafir, dan sung-guh kamu telah melihat kondisi apa yang akan kembali kepadanya.
(198) Adapun orang-orang yang bertakwa kepada Rabb mereka yang beriman kepadaNya di samping apa yang mereka peroleh berupa kemuliaan dunia dan kenikmatannya,﴾ لَهُمۡ جَنَّٰتٞ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَا ﴿ "mereka mendapatkan surga yang mengalir sungai-sungai di bawahnya, sedang mereka kekal di dalamnya."
Sekiranya ditetapkan bahwa mereka di dunia mendapatkan segala macam kesulitan, kesempitan, kelelahan dan segala macam kesusahan, niscaya hal itu (bila) dinisbatkan kepada kenikmatan yang abadi, kehidupan yang selamat, kebahagiaan, kesenangan, dan kegembiraan adalah suatu yang remeh lagi kecil dan karunia dalam bentuk ujian. Karena itu Allah berfirman, ﴾ وَمَا عِندَ ٱللَّهِ خَيۡرٞ لِّلۡأَبۡرَارِ ﴿ "Dan apa yang di sisi Allah adalah lebih baik bagi orang-orang yang berbakti." Mereka itu adalah orang-orang yang hatinya baik hingga lisan dan perbuatan mereka pun baik, sehingga Allah Yang Maha-baik lagi Yang Maha Penyayang memberikan balasan yang baik bagi mereka dengan kebaikanNya sebagai pahala yang besar dan pemberian yang agung, serta kemenangan yang abadi.
Jangan sekali-kali kamu -wahai Nabi- tertipu dengan pergerakan orang-orang kafir di negeri-negeri itu, penguasaan mereka atas negeri-negeri itu, kemajuan bisnis mereka dan luasnya rezeki mereka karena hal itu akan membuatmu merasa sedih dan resah.
Ngươi - hỡi Nabi - chớ bị nhóm người Kafir lừa gạt khi chúng thường xuyên du ngoạn đây đó, cách họ hưởng thụ cuộc sống, họ mua bán thuận lợi và có thu nhập ổn định khiến Ngươi buồn bã và hoang mang.
Ô Prophète, ne sois pas trompé ni chagriné par la liberté de mouvement des mécréants dans ce pays, leur hégémonie ainsi que par la prospérité de leur négoce et l’abondance de leur subsistance.
196- Kâfirlerin diyar diyar dolaşmaları sakın seni aldatmasın.
197- (Bu) azıcık bir geçimdir, sonra varacakları yer cehennemdir. O ne kötü döşektir!
198- Fakat Rablerinden korkanlara gelince onlar için altlarından ırmaklar akan cennetler vardır. Orada ebedi kalacaklardır. Bunlar, Allah katından bir ziyafettir. Allah katında olanlar iyiler için daha hayırlıdır.
196-197. Bu âyet-i kerimeden kasıt, kâfirlerin sahip oldukları dünya malı, onların dünyada nimet içerisinde bulunmaları, ticaret ve kazançlar sağlayarak ülkelerde rahatça dolaşmaları, türlü lezzet ve çeşitli imkânlara ve bazı hallerde de galibiyete kavuşmaları gibi durumlar hakkında müminlere teselli vermektir. Çünkü bütün bunlar “azıcık bir geçimdir.” Bunların kalıcılığı ve sebatı söz konusu değildir. Aksine kâfirler bunlarla azıcık bir süre yararlanırlar. Fakat bunun karşılığında çok uzun bir süre azap göreceklerdir. İşte bu, kâfirin ulaşabileceği en üstün haldir. Bu üstün halinin de sonunda nereye vardığı açıkça görülmektedir.
198. Rablerinden korkan ve O’na iman eden takva sahiplerine gelince dünyada elde edecekleri izzet ve nimetlerin yanı sıra “onlar için altlarından ırmaklar akan cennetler vardır. Orada ebedi kalacaklardır.” Dünyada iken onların her türlü darlıkla, sıkıntılarla, zorluklarla, meşakketlerle karşı karşıya kaldıklarını kabul etsek dahi bu, o ebedi nimetlere, o rahat yaşayışa, o sevinç ve neşeye, o gönül hoşluğuna kıyas edilecek olursa onların yanında çok önemsiz kalır. Hatta onlar sıkıntı şeklindeki bir ödül gibi olur. Bundan dolayı Yüce Allah:“Allah katında olanlar iyiler için daha hayırlıdır”buyurmaktadır.“İyiler (الأبرار)” kalpleri her türlü kötülükten uzak olan, söz ve fiilleri iyi olan kimselerdir. İşte iyiliklerin karşılığını veren (البر) ve çok merhametli olan Allah, iyiliğinden ötürü onlara çok büyük bir mükâfat, muazzam bir bağış ve ebedi bir kurtuluş ihsan edecektir.
O Vjerovjesniče, neka ti ne nikako ne obmane putovanje nevjernika po raznim zemljama, njihova vlast i trgovina i obilna opskrba, pa da se rastužiš.
Profeta, no te dejes engañar ni entristecer por la libertad de desplazamiento de los incrédulos, por su hegemonía ni por la prosperidad de sus negocios ni la abundancia de su sustento.
Huwag ngang mandadaya sa iyo, O Propeta, ang paglipat-lipat ng mga tagatangging sumampalataya sa bayan, ang kakayahan nila roon, at ang sagana ng mga kalakalan nila at mga kabuhayan nila para makadama ka ng bagabag at lumbay sa kalagayan nila.
Non farti ingannare, o Profeta, dagli spostamenti dei miscredenti nel paese e dalle loro possibilità di conquista e dall'espandersi dei loro commerci e dall'accrescersi del loro sostentamento: Ti affliggi per le loro condizioni.
Ang Mundong ito ay isang natatamasang kakaunti, na walang pananatili para rito. Pagkatapos matapos niyon, ang magiging kahahantungan nila na kauuwian nila sa Araw ng Pagbangon ay Impiyerno. Kay saklap na higaan para sa kanila ang Apoy!
Ovaj svijet predstavlja prolazno uživanje nakon kojeg će doći Sudnji dan na kojem će nevjernici dobiti džehennem – a grozno je on boravište.
Este mundo no es más que un goce efímero; el destino de los incrédulos, el Día de la Resurrección, será el Infierno, y qué peor lecho para ellos que el Fuego.
Questa vita è effimera, la sua durata è breve; dopodiché, il loro destino sarà ciò che li attende nel Giorno del Giudizio: L'Inferno, che infausta dimora il Fuoco!
The responsible life of the believers deprives them of any liberties that might be taken with the self. In their mission of communicating the Truth, many of their hearers turn hostile when they find that the success of such a mission entails a negation of their own existence. This state of affairs sometimes becomes so calamitous that believers are rendered homeless in their own homeland, having to suffer the oppression of their opponents. If they adopt the divine religion, it must be at the cost of their lives and property. In order to succeed in these tests, the believers should never place the considerations of this world above those of the Hereafter. Difficulties and unpleasantness should be suffered patiently. Negative feelings should be suppressed and any reaction should be refrained from. Believers must remain steadfast in their encounters with their opponents. It is this steadfastness, which draws God’s succour towards them. Besides this, it is necessary that all believers be united, joining together to face enemy onslaughts with all the strength of perfect union. Faith is in fact a test of patience, and only those who fear God can pass this test.
This world is a brief enjoyment that does not last. The destination they will return to on the Day of Judgement will be Hell – what a terrible resting place the fire of Hell is for them!
Bu dünya az bir geçimlik olup, devamlı değildir. Sonra kıyamet günü varıp dönecekleri yer cehennemdir. Cehennem onlar için ne kötü bir barınaktır/yataktır.
Trần gian này vốn chỉ là sự hưởng thụ cỏn con chống tàn, sau đó hướng đi của họ trở về Ngày Sau sẽ là Hỏa Ngục, một chốn ở tồi tệ dành cho họ.
Ce monde n’est qu’une jouissance éphémère: la destination des mécréants, le Jour de la Résurrection, sera l’Enfer et quelle pire couche pour eux que le Feu.
Dunia ini hanyalah kesenangan yang sedikit dan tidak kekal. Setelah itu, nasib mereka di hari kiamat kelak akan berakhir di neraka Jahanam dan seburuk-buruk tempat tinggal mereka adalah api neraka.
Akan tetapi, orang-orang yang bertakwa kepada Tuhan mereka dengan menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya akan mendapatkan surga-surga yang di bawah istana-istananya mengalir sungai-sungai. Mereka akan tinggal di dalamnya untuk selama-lamanya. Itu adalah balasan yang disiapkan untuk mereka dari Allah -Ta'ālā- dan apa yang Allah siapkan untuk hamba-hamba-Nya yang saleh itu lebih baik dan lebih utama dibanding kesenangan duniawi yang dinikmati oleh orang-orang kafir.
Ali oni koji se svog Gospodara boje, činjenjem naređenog i klonjenjem zabranjenog, za nagradu će džennetske perivoje imate, ispod čijih zamaka rijeke teku; u njima će vječno boraviti, i to će im pripremljena nagrada kod Uzvišenog Allaha biti. Ono što je Allah pripremio za Svoje dobre robove bolje je od dunjalučkih užitaka koje imaju nevjernici.
Tuttavia, quelli che hanno temuto il loro Dio avranno Paradisi sotto cui scorrono fiumi, per l'eternità, dimora da parte di Allāh, e ciò che proviene da Allāh è cosa migliore per i pii.
Subalit ang mga nangilag magkasala sa Panginoon nila sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya, ukol sa kanila ay mga hardin na dumadaloy ang mga ilog mula sa ilalim ng mga palasyo ng mga ito bilang mga mamamalagi sa mga ito magpakailanman bilang ganting inihanda para sa kanila mula sa ganang kay Allāh – pagkataas-taas Siya. Ang anumang inihanda ni Allāh para sa mga maayos kabilang sa mga lingkod Niya ay higit na mabuti at higit na mainam kaysa sa anumang gumagala-gala dahil doon ang mga tagatangging sumampalataya na mga minamasarap sa Mundo.
Nhưng đối với ai biết kính sợ Thượng Đế, y luôn tuân thủ theo mệnh lệnh của Ngài và tránh xa mọi điều Ngài cấm thì họ sẽ được ở nơi Thiên Đàng có những con sông chảy bên dưới những tòa lâu đài, họ muôn đời trong đó, một phần thưởng mà Allah dành ban thưởng cho họ, và Allah chỉ dùng những thứ thượng hạng nhất để ban thưởng cho nhóm người ngoan đạo tốt hơn nhiều so với sự hưởng thụ của người Kafir ở trần gian.
En cuanto a aquellos que temen a su Señor, acatan Sus mandamientos y respetan lo que Él ha prohibido, tendrán jardines por donde corren ríos, donde habitarán eternamente; tal es la retribución dispuesta por Al-lah para ellos. La recompensa que Al-lah tiene reservada para Sus siervos piadosos es mucho mejor que los placeres terrenales con los cuales se complacen los incrédulos.
Quant à ceux qui craignent leur Seigneur en se conformant à Ses commandements et en délaissant ce qu’Il interdit, ils auront des Jardins où les rivières coulent sous les palais dans lesquels ils demeureront éternellement ; telle est la rétribution préparée par Allah à leur attention. La récompense qu’Allah prépare à Ses pieux serviteurs est bien meilleure que les plaisirs terrestres dans lesquels se complaisent les mécréants.
Yet those who are mindful of their Lord, following His instructions and staying away from what He has prohibited, they will receive gardens with rivers flowing under their palaces, where they shall live eternally – a reward prepared for them from Allah. What Allah has prepared for the righteous is better than any of the worldly pleasures the disbelievers may have obtained.
Fakat emirlerini yerine getirip yasaklarından sakınarak Rablerinden korkanlar için saraylarının altından ırmaklar akan cennetler vardır. Orada ebedî kalacaklardır. Bu onlar için Allah Teâlâ katından hazırlanmış bir mükâfattır. Allah'ın salih kulları için hazırlamış olduğu şeyler, kâfirlerin bolluk içinde dünya lezzetlerini tatmalarından daha hayırlı ve faziletlidir.
Nevertheless, the People of the Scripture are not all the same. There is a group among them who have faith in Allah, the truth and guidance He revealed to you and what was revealed to them in their scriptures; and they do not discriminate between the messengers of Allah, but humble themselves before Him, desiring what is with Him, and not exchanging His verses and signs for a small enjoyment in this world. Such people will have a great reward with their Lord. Allah is quick to take account of what people do, and quick to reward them.
The Condition of Some of the People of the Scriptures and their Rewards
Allah states that some of the People of the Book truly believe in Him and in what was sent down to Muhammad ﷺ, along with believing in the previously revealed Books, and they are obedient to Him and humble themselves before Allah.
لاَ يَشْتَرُونَ بِـَايَـتِ اللَّهِ ثَمَناً قَلِيلاً
(They do not sell the verses of Allah for a small price) 3:199, for they do not hide what they know of the glad tidings about the description of Muhammad ﷺ , his Prophethood, and the description of his Ummah. Indeed, these are the best people among the People of the Book, whether they were Jews or Christians. Allah said in Surat Al-Qasas,
الَّذِينَ ءَاتَيْنَـهُمُ الْكِتَـبَ مِن قَبْلِهِ هُم بِهِ يُؤْمِنُونَ وَإِذَا يُتْلَى عَلَيْهِمْ قَالُواْ ءَامَنَّا بِهِ إِنَّهُ الْحَقُّ مِن رَّبِّنَآ إنَّا كُنَّا مِن قَبْلِهِيُؤْتُونَ أَجْرَهُم مَّرَّتَيْنِ بِمَا صَبَرُواْ
(Those to whom We gave the Scripture 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 were Muslims. These will be given their reward twice over, because they are patient,) 28:52-54. Allah said,
الَّذِينَ آتَيْنَـهُمُ الْكِتَـبَ يَتْلُونَهُ حَقَّ تِلاَوَتِهِ أُوْلَـئِكَ يُؤْمِنُونَ بِهِ
(Those to whom We gave the Book, recite it (follow it) as it should be recited (i.e. followed), they are the ones who believe therein.) 2:121,
وَمِن قَوْمِ مُوسَى أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ
(And of the people of Musa there is a community who lead with truth and establish justice therewith.) 7:159,
لَيْسُواْ سَوَآءً مِّنْ أَهْلِ الْكِتَـبِ أُمَّةٌ قَآئِمَةٌ يَتْلُونَ ءَايَـتِ اللَّهِ ءَانَآءَ الَّيْلِ وَهُمْ يَسْجُدُونَ
(Not all of them are alike; a party of the people of the Scripture stand for the right, they recite the verses of Allah during the hours of the night, prostrating themselves in prayer.) 3:113, 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 - وَيَخِرُّونَ لِلاٌّذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا
(Say: "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 fulfillled." And they fall down on their faces weeping and it increases their humility.) 17:107- 109.
These qualities exist in some of the Jews, but only a few of them. For instance, less than ten Jewish rabbis embraced the Islamic faith, such as `Abdullah bin Salam. Many among the Christians, on the other hand, embraced the Islamic faith. Allah said,
لَتَجِدَنَّ أَشَدَّ النَّاسِ عَدَاوَةً لِّلَّذِينَ ءَامَنُواْ الْيَهُودَ وَالَّذِينَ أَشْرَكُواْ وَلَتَجِدَنَّ أَقْرَبَهُمْ مَّوَدَّةً لِّلَّذِينَ ءَامَنُواْ الَّذِينَ قَالُواْ إِنَّا نَصَارَى
(Verily, you will find the strongest among men in enmity to the believers the Jews and those who commit Shirk, and you will find the nearest in love to the believers those who say: "We are Christians.") 5:82, until,
فَأَثَابَهُمُ اللَّهُ بِمَا قَالُواْ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ خَـلِدِينَ فِيهَا
(So because of what they said, Allah rewarded them Gardens under which rivers flow (in Paradise), they will abide therein forever) 5:85. In this Ayah,
Allah said,
أُوْلـئِكَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ
(for them is a reward with their Lord) 3:199.
When Ja`far bin Abi Talib recited Surah Maryam chapter 19 to An-Najashi, King of Ethiopia, in the presence of Christian priests and patriarchs, he and they cried until their beards became wet from crying. The Two Sahihs record that when An-Najashi died, the Prophet conveyed the news to his Companions and said,
«إِنَّ أَخًا لَكُمْ بِالْحَبَشَةِ قَدْ مَاتَ، فَصَلُّوا عَلَيْه»
(A brother of yours from Ethiopia has passed, come to offer the funeral prayer.) He went out with the Companions to the Musalla lined them up in rows, and after that led the prayer.
Ibn Abi Najih narrated that Mujahid said that,
وَإِن مِّنْ أَهْلِ الْكِتَـبِ
(And there are, certainly, among the People of the Scripture), refers to those among them who embraced Islam. `Abbad bin Mansur said that he asked Al-Hasan Al-Basri about Allah's statement,
وَإِنَّ مِنْ أَهْلِ الْكِتَـبِ لَمَن يُؤْمِنُ بِاللَّهِ
(And there are, certainly, among the People of the Scripture, those who believe in Allah).
Al-Hasan said, "They are the People of the Book, before Muhammad was sent, who believed in Muhammad and recognized Islam. Allah gave them a double reward, for the faith that they had before Muhammad , and for believing in Muhammad (after he was sent as Prophet)." Ibn Abi Hatim recorded both of these statements. The Two Sahihs record that Abu Musa said that the Messenger of Allah ﷺ said,
«ثَلَاثَةٌ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْن»
(Three persons will acquire a double reward. )
He mentioned among them,
«وَرَجُلٌ مِنْ أَهْلِ الْكِتَابِ آمَنَ بِنَبِيِّهِ وَآمَنَ بِي»
(A person from among the People of the Book who believed in his Prophet and in me.)
Allah's statement,
لاَ يَشْتَرُونَ بِـَايَـتِ اللَّهِ ثَمَناً قَلِيلاً
(They do not sell the verses of Allah for a small price), means, they do not hide the knowledge that they have, as the cursed ones among them have done. Rather, they share the knowledge without a price, and this is why Allah said,
أُوْلـئِكَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ
(for them is a reward with their Lord. surely, Allah is Swift in account.)
Mujahid commented on the verse,
سَرِيعُ الْحِسَابِ
((Surely, Allah is) swift in account), "He is swift in reckoning," as Ibn Abi Hatim and others have recorded from him.
The Command for Patience and Ribat
Allah said,
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ اصْبِرُواْ وَصَابِرُواْ وَرَابِطُواْ
(O you who believe! Endure and be more patient, and Rabitu) 3:200.
Al-Hasan Al-Basri said, "The believers are commanded to be patient in the religion that Allah chose for them, Islam. They are not allowed to abandon it in times of comfort or hardship, ease or calamity, until they die as Muslims. They are also commanded to endure against their enemies, those who hid the truth about their religion." Similar explanation given by several other scholars among the Salaf.
As for Murabatah, it is to endure in acts of worship and perseverence. It also means to await prayer after prayer, as Ibn `Abbas, Sahl bin Hanif and Muhammad bin Ka`b Al-Qurazi stated. Ibn Abi Hatim collected a Hadith that was also collected by Muslim and An-Nasa'i from Abu Hurayrah that the Prophet said,
«أَلَا أُخْبِرُكُمْ بِمَا يَمْحُو اللهُ بِهِ الْخَطَايَا، وَيَرْفَعُ بِهِ الدَّرَجَاتِ؟ إِسْباغُ الوُضُوءِ عَلَى الْمَكَارِهِ، وَكَثْرَةُ الْخُطَا إِلَى الْمَسَاجِدِ، وَانْتِظَارُ الصَّلَاةِ بَعْدَ الصَّلَاةِ، فَذلِكُمُ الرِّبَاطُ، فَذلِكُمُ الرِّبَاطُ، فَذلِكُمُ الرِّبَاط»
(Should I tell you about actions with which Allah forgives sins and raises the grade Performing perfect ablution in unfavorable conditions, the many steps one takes to the Masajid, and awaiting prayer after the prayer, for this is the Ribat, this is the Ribat, this is the Ribat.)
They also say that the Murabatah in the above Ayah refers to battles against the enemy, and manning Muslim outposts to protect them from enemy incursions inside Muslim territory. There are several Hadiths that encourage Murabatah and mention its rewards. Al-Bukhari recorded that Sahl bin Sa`d As-Sa`idi said that the Messenger of Allah ﷺ said,
«رِبَاطُ يَوْمٍ فِي سَبِيلِ اللهِ خَيْرٌ مِنَ الدُّنْيَا وَمَا عَلَيْهَا»
(A Day of Ribat in the cause of Allah is better than this life and all that is in it.)
Muslim recorded that Salman Al-Farisi said that the Messenger of Allah ﷺ said,
«رِبَاطُ يَوْمٍ وَلَيْلَةٍ خَيْرٌ مِنْ صِيَامِ شَهْرٍ وَقِيامِهِ، وَإِنْ مَاتَ جَرَى عَلَيْهِ عَمَلُهُ الَّذِي كَانَ يَعْمَـــــــلُهُ، وَأُجْرِيَ عَلَيْهِ رِزْقُــــهُ، وَأَمِنَ الْفَتَّان»
(Ribat for a day and a night is better than fasting the days of a month and its Qiyam (voluntary prayer at night). If one dies in Ribat, his regular righteous deeds that he used to perform will keep being added to his account, and he will receive his provision, and will be saved from the trials of the grave.)
Imam Ahmad recorded that Fadalah bin `Ubayd said that he heard the Messenger of Allah ﷺ saying,
«كُلُّ مَيِّتٍ يُخْتَمُ عَلى عَمَلِهِ إِلَّا الَّذِي مَاتَ مُرَابِطًا فِي سَبِيل اللهِ،فَإِنَّهُ يَنْمِي لَهُ عَمَلُهُ إِلى يَوْمِ الْقِيَامَةِ، وَيَأْمَنُ فِتْنَةَ الْقَبْر»
(Every dead person will have his record of deeds sealed, except for whoever dies while in Ribat in the cause of Allah, for his work will keep increasing until the Day of Resurrection, and he will be safe from the trial of the grave.)
This is the same narration collected by Abu Dawud and At-Tirmidhi, who said, "Hasan Sahih". Ibn Hibban also collected this Hadith in his Sahih. fAt-Tirmidhi recorded that Ibn `Abbas said that he heard the Messenger of Allah ﷺ saying,
«عَيْنَانِ لَا تَمَسُّهُمَا النَّارُ: عَيْنٌ بَكَتْ مِنْ خَشْيَةِ اللهِ، وَعَيْنٌ بَاتَتْ تَحْرُسُ فِي سَبِيلِ الله»
(Two eyes shall not be touched by the Fire: an eye that cried for fear from Allah and an eye that spent the night guarding in Allah's cause.)
Al-Bukhari recorded in his Sahih that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«تَعِسَ عَبْدُالدِّينَارِ وَعَبْدُالدِّرْهَمِ وَعَبْدُالْخَمِيصَةِ، إِنْ أُعْطِيَ رَضِيَ، وَإِنْ لَمْ يُعْطَ سَخِطَ، تَعِسَ وَانْتَكَسَ، وَإِذَا شِيكَ فَلَا انْتَقَشَ، طُوبَى لِعَبْدٍ آخِذٍ بِعِنَانِ فَرَسِهِ فِي سَبِيلِ اللهِ، أَشْعَثَ رَأْسُهُ، مُغْبَرَّةٍ قَدَمَاهُ، إِنْ كَانَ فِي الْحِرَاسَةِ كَانَ فِي الْحِرَاسَةِ، وَإِنْ كَانَ فِي السَّاقَةِ كَانَ فِي السَّاقَةِ، إِنِ اسْتَأْذَنَ لَمْ يُؤْذَنْ لَهُ، وَإِنْ شَفَعَ لَمْ يُشَفَّع»
(Let the servant of the Dinar, the servant of the Dirham and the servant of the Khamisah (of clothes) perish, as he is pleased if these things are given to him, and if not, he is displeased. Let such a person perish and be humiliated, and if he is pierced with a thorn, let him not find anyone to take it out for him. Paradise is for him who holds the reins of his horse, striving in Allah's cause, with his hair unkempt and feet covered with dust: if he is appointed to the vanguard, he is perfectly satisfied with his post of guarding, and if he is appointed in the rearguard, he accepts his post with satisfaction; if he asks for permission he is not permitted, and if he intercedes, his intercession is not accepted.)
Ibn Jarir recorded that Zayd bin Aslam said, "Abu `Ubaydah wrote to `Umar bin Al-Khattab and mentioned to him that the Romans were mobilizing their forces. `Umar wrote back, `Allah will soon turn whatever hardship a believing servant suffers, to ease, and no hardship shall ever overcome two types of ease. Allah says in His Book,
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ اصْبِرُواْ وَصَابِرُواْ وَرَابِطُواْ وَاتَّقُواْ اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ
(O you who believe! Endure and be more patient, and Rabitu, and have Taqwa of Allah, so that you may be successful)' 3:200."
Al-Hafiz Ibn `Asakir mentioned in the biography of `Abdullah bin Al-Mubarak, that Muhammad bin Ibrahim bin Abi Sakinah said, "While in the area of Tarsus, `Abdullah bin Al-Mubarak dictated this poem to me when I was greeting him goodbye. He sent the poem with me to Al-Fudayl bin `Iyad in the year one hundred and seventy, `O he who worships in the vicinity of the Two Holy Masjids! If you but see us, you will realize that you are only jesting in worship. He who brings wetness to his cheek with his tears, should know that our necks are being wet by our blood. He who tires his horses without purpose, know that our horses are getting tired in battle. Scent of perfume is yours, while our scent is the glimmer of spears and the stench of dust in battle. We were narrated about in the speech of our Prophet, an authentic statement that never lies. That the dust that erupts by Allah's horses and which fills the nostrils of a man shall never be combined with the smoke of a raging Fire. This, the Book of Allah speaks among us that the martyr is not dead, and the truth in Allah's Book cannot be denied.' I met Al-Fudayl Ibn `Iyad in the Sacred Masjid and gave him the letter. When he read it, his eyes became tearful and he said, `Abu `Abdur-Rahman (`Abdullah bin Al-Mubarak) has said the truth and offered sincere advice to me.' He then asked me, `Do you write the Hadith' I said, `Yes.' He said, `Write this Hadith as reward for delivering the letter of Abu `Abdur-Rahman to me. He then dictated, `Mansur bin Al-Mu`tamir narrated to us that Abu Salih narrated from Abu Hurayrah that a man asked, `O Messenger of Allah! Teach me a good deed that will earn me the reward of the Mujahidin in Allah's cause.' The Prophet said,
«هَلْ تَسْتَطِيعُ أَنْ تُصَلِّيَ فَلَا تَفْتُرَ،وَتَصُومَ فَلَا تُفْطِرَ؟»
(Are you able to pray continuously and fast without breaking the fast) The man said, `O Messenger of Allah! I cannot bear it.' The Prophet said,
«فَوَالَّذِي نَفْسِي بِيَدِهِ لَوْ طُوِّقْتَ ذلِكَ مَا بَلَغْتَ الْمُجَاهِدِينَ فِي سَبِيلِ اللهِ، أَوَ مَا عَلِمْتَ أَنَّ فَرَسَ الْمُجَاهِدِ لَيَسْتَنُّ فِي طِوَلِهِ، فَيُكْتَبُ لَهُ بِذلِكَ الْحَسَنَات»
(By He in Whose Hand is my soul! Even if you were able to do it, you will not achieve the grade of the Mujahidin in Allah's cause. Did you not know that the horse of the Mujahid earns rewards for him as long as it lives.)
Allah said next,
وَاتَّقُواْ اللَّهَ
(and have Taqwa of Allah), concerning all your affairs and situations. For instance, the Prophet said to Mu`adh when he sent him to Yemen,
«اتَّقِ اللهَ حَيْثُمَا كُنْتَ، وَأَتْبِعِ السَّيِّـئَــةَ الْحَسَنَةَ تَمْحُهَا، وَخَالِقِ النَّاسَ بِخُلُقٍ حَسَن»
(Have Taqwa of Allah wherever you may be, follow the evil deed with a good deed and it will erase it, and deal with people in a good manner.)
Allah said next,
لَعَلَّكُمْ تُفْلِحُونَ
(so that you may be successful.), in this life and the Hereafter. Ibn Jarir recorded that Muhammad bin Ka`b Al-Qurazi said that, Allah's statement,
وَاتَّقُواْ اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ
(and have Taqwa of Allah, so that you may be successful.) means, "Fear Me concerning what is between you and Me, so that you may acquire success when you meet Me tomorrow."
The Tafsir of Surah Al `Imran ends here, all praise is due to Allah, and we ask Him that we die while on the path of the Qur'an and Sunnah, Amin.
199- Muhakkak Kitap ehlinden öyleleri vardır ki Allah’a, size indirilene ve kendilerine indirilene -Allah’a korku ile boyun eğerek- iman ederler. Allah’ın âyetlerini az bir bedel karşılığında satmazlar. İşte onların ecirleri Rableri katındandır. Şüphesiz Allah hesabı çabucak görendir.
200- Ey iman edenler, sabredin, sabırda yarışın, ribât yapın ve Allah'tan sakının ki kurtuluşa eresiniz.
199. Yâni hiç şüphesiz kitab ehlinden hayra ulaşmak muvaffakiyetini elde etmiş, Allah’a iman eden, hem size indirilene hem kendilerine indirilene inanan bir kesim de vardır. İşte kişiye fayda sağlayacak olan iman da budur. Yoksa peygamberlerin ve kitapların bir bölümüne iman edip de bir bölümünü inkâr edenlerin imanı hiçbir fayda sağlamaz. Bundan dolayıdır ki onların imanları kapsamlı ve gerçek bir iman olduğundan onlara fayda vermiş ve kalplerinde Allah korkusunu, O’nun celâli ve azameti önünde itaatle eğilme duygularını uyandırmıştır. Bu da O’nun emir ve yasaklarına itaatle bağlanmayı, O’nun sınırlarını aşmamayı beraberinde gtirmiştir. İşte gerçek anlamda kitap ve ilim ehli olanlar bunlardır. Nitekim Yüce Allah şöyle buyurmaktadır:“Kulları arasında Allah’tan ancak âlim olanlar korkar.”(Fâtır, 35/28) Bunların Allah’a karşı korku ve itaatlerinin tam olmasının bir sonucu da şudur ki onlar, “Allah’ın âyetlerini az bir bedel karşılığında satmazlar.” Hiçbir zaman dünyayı dinlerinin önüne geçirerek Allah’ın indirdiklerini gizleyen ve O’nun indirdiklerini az bir bedele satan sapkınların yaptıkları gibi yapmazlar.
Bunlar işi gerçek mahiyeti ile kavramışlar ve dinlerini bırakmak karşılığında değersiz dünyalıklara razı olmanın ve nefsin aşağılık birtakım arzularının yanında yer alarak hakkı terk etmenin en büyük hüsran olduğunu anlamışlardır. İşte onların bu yaptıkları dünya ve âhirette elde edilebilecek en büyük pay ve en büyük kurtuluştur. O nedenle onlar hakkı tercih ettiler, hakkı açıkladılar, hakka davet ettiler ve batıldan da sakındırdılar. Allah da onların bu hallerine karşılık pek büyük ve çok güzel mükâfatlar vaadederek amellerinin karşılığını vereceğini bildirmiştir. Ayrıca Yüce Allah onlara pek yakın olduğunu ve hesabı da pek çabuk göreceğini haber vermektedir ki onlar Allah’ın kendilerine vaadettiğinin, geç gelecek bir şey olduğunu sanmasınlar. Çünkü gelecek ve gerçekleşmesi muhakkak olan her bir şey, pek yakın demektir.
200. Daha sonra Yüce Allah mü’minleri kurtuluşa ulaştıracak olan şeyleri yapmaya teşvik etmektedir. Kurtuluş (felah) ise kişinin mutluluğa kavuşması ve başarılı olması demektir. Ona ulaştıran yol ise sabırdan ayrılmamaktır.
"Sabır ise kişinin nefsini hoşlanmadığı konularda kontrol altında tutmasıdır bu da günahları terk etmek, musibetlere katlanmak ve nefislere ağır gelen emirlerde sebat göstermek şeklinde olur. İşte Yüce Allah onlara bütün bu hallerde sabır göstermeyi emretmektedir.
Sabır yarışı (musabere) ise bunu sürekli olarak yapmak, bu özelliği korumak ve bütün hallerde de düşmanlara karşı direnmek demektir.
Ribat yapmak (murabata) ise düşmanın ulaşma ihtimali ve endişei bulunan yerden (özellikle sınır boylarından) ayrılmamak ve bu yerlerde düşmanlarını gözetleyerek onların maksatlarına ulaşmalarına engel olmaktır.
Mü’minler bunları yerine getirmelidirler ki kurtuluşa erebilsinlir, yani dini, dünyevi ve uhrevi alanlarda sevdiklerini elde edip hoşlarına gitmeyen şeylerden kurtulsunlar.
Buradan sözü geçen sabır, sabır yarışı ve ribatta bulunma olmaksızın kurtuluşa erme imkânı olmadığı anlaşılmaktadır. Kurtulanlar ancak bunlarla kurtulmuştur. Kurtuluş imkânını elden kaçıranlar da ancak bunları yerine getirmedikleri yahut bunların bir kısmını ihmal ettikleri için kaçırmışlardır.
Muvaffakiyet Allah’tandır. İtaat etme gücü ve günahtan korunabilme imkânı ancak O’ndandır.
Âl-i İmran Sûresi’nin tefsiri burada sona ermektedir. Yüce Allah’a nimetleri dolayısı ile hamdeder, üzerimizdeki nimetlerini de tamamlamasını niyaz ederiz.
***
Tous les Gens du Livre ne sont pas semblables puisqu’il y a une minorité d’entre eux qui croient en Allah et suivent la vérité et la guidée qu’Il a révélées ainsi que les enseignements de leurs livres. Ils ne font pas de distinction entre les messagers d’Allah, sont soumis à Allah et humbles devant Lui par espoir d’obtenir de ce qu’Il détient. De plus, ils n’échangent pas les versets d’Allah contre les jouissances terrestres.
Ceux qui réunissent ces caractéristiques auront une récompense immense de leur Seigneur.
Allah est prompt à faire rendre compte des œuvres et prompt à rétribuer selon leur nature.
Nisu isti svi oni kojima je data Knjiga. Dio njih vjeruje u Allaha i u istinu i uputu koja je vama objavljena, i vjeruju u knjige koje su njima objavljene. Oni ne razdvajaju između poslanika, pa da u jedne vjeruju a u druge ne, i oni su predani Allahu i ponizni pred Njim, žude za Njegovom nagradom i Njegove ajete ne prodaju za ništavne dunjalučke užitke. Oni, sa takvim osobinama, imat će nagradu kod Gospodara svoga za ono što su radili, a Allah će ih brzo obračunati.
Ang mga May Kasulatan ay hindi magkatulad sapagkat tunay na kabilang sa kanila ay isang pangkat na sumasampalataya kay Allāh at sa pinababa sa inyo na katotohanan at patnubay, at sumasampalataya sa pinababa sa kanila sa mga kasulatan nila habang hindi nagtatangi-tangi sa pagitan ng mga sugo ni Allāh habang mga nagpapasailalim na mga nagpapakaaba kay Allāh dala ng pagkaibig sa anumang nasa Kanya. Hindi sila nagpapalit sa mga talata ni Allāh sa kaunting halaga na pagtatamasa sa Mundo. Ang mga inilalarawang iyon sa mga katangiang ito ay may ukol sa kanila na dakilang gantimpala nila sa ganang Panginoon nila. Tunay na si Allāh ay mabilis ang pagtutuos sa mga gawain, mabilis ang pagganti sa mga ito.
Quelli della Gente del Libro non sono uguali: In verità, vi è una parte che crede in Allāh e che ciò che è giunto a voi sia la verità e la guida, e credono in ciò che è stato rivelato nel loro Libro, e non fanno distinzioni tra i messaggeri di Allāh; essi sono umilmente sottomessi ad Allāh, desiderosi di ciò che possiede; non vendono i segni di Allāh ad un vile prezzo in questa vita. Coloro che possiedono tali qualità avranno una grande ricompensa da parte del loro Dio: In verità, Allāh è rapido nel rendiconto delle azioni, ed è rapido nel ricompensare per esse.
Semua Ahli Kitab itu tidaklah sama karena di antara mereka ada golongan yang beriman kepada Allah, beriman kepada kebenaran dan petunjuk yang diturunkan kepada kalian, dan beriman kepada apa yang diturunkan kepada mereka di dalam kitab-kitab suci mereka, mereka tidak membedakan para rasul Allah, tunduk dan patuh kepada Allah demi mengharapkan sesuatu yang ada di sisi-Nya, dan tidak menukar ayat-ayat Allah dengan imbalan yang sedikit dari kesenangan dunia. Orang-orang yang memiliki sifat-sifat tersebut akan mendapatkan pahala yang sangat besar di sisi Tuhan mereka. Sesungguhnya Allah Mahacepat penghitungan-Nya atas amal perbuatan manusia dan Mahacepat balasan-Nya atas amal tersebut.
Thị dân Kinh Sách không hề giống nhau, trong họ có nhóm người hết lòng tin tưởng Allah, tin vào chân lý và chỉ đạo đã thiên khải cho các ngươi và họ tin hết những gì đã thiên khải cho họ trong Kinh Sách của họ, họ không phân biệt bất cứ Thiên Sứ nào của Allah, họ khiêm tốn hạ mình trước Allah, họ hi vọng mọi thứ nơi Allah, họ không bán rẻ lời phán của Allah bằng ích lợi cỏn con của trần gian, với nhứng ai được miêu tả như thế sẽ được phần thưởng vĩ đại nơi Thượng Đế họ, quả thật, Allah rất nhanh chóng tính sổ việc làm của họ và thưởng phạt rất phù hợp.
No toda la Gente del Libro es igual, puesto que hay entre ellos quienes creen en Al-lah y siguen la verdad y la guía que Él ha revelado, así como las enseñanzas que contienen Sus libros. No hacen distinción alguna entre los mensajeros de Al-lah, son sumisos y humildes ante Él con la esperanza de recibir Sus favores. Además, no cambian las aleyas de Al-lah por beneficios mundanales. Quienes reúnen estas características tendrán una recompensa inmensa de su Señor. Al-lah es rápido para pedir cuentas por las obras realizadas y también es rápido para retribuir en consecuencia.
Ehlikitabın hepsi bir değildir. Onların arasından Allah'a, size indirilen hak ve hidayete iman eden bir topluluk vardır. Ve aynı zamanda kitaplarında kendilerine indirilene de iman ederler. Allah’ın resullerine iman etmede onları birbirinden ayırmazlar, Allah'a karşı boyun eğererek, zillet içindedirler. O'nun katındakini arzular, Allah'ın ayetlerini az bir dünyalık karşılığında değiştirmezler. Bu vasıflarla zikredilen kimselerin Rableri katında büyük mükâfatları vardır. Şüphesiz Allah, hesabı çabuk gören ve karşılığını da hızlı bir şekilde verendir.
"Dan sesungguhnya di antara ahli Kitab, ada orang yang beriman kepada Allah dan kepada sesuatu yang diturunkan kepa-damu dan sesuatu yang diturunkan kepada mereka sedang mereka berendah hati kepada Allah dan mereka tidak menukarkan ayat-ayat Allah dengan harga yang sedikit. Mereka memperoleh pahala di sisi Tuhannya. Sesungguhnya Allah amat cepat perhitunganNya. Hai orang-orang yang beriman, bersabarlah kamu dan kuatkanlah kesabaranmu dan tetaplah bersiap siaga (di perbatasan negerimu) dan bertakwalah kepada Allah, supaya kamu beruntung." (Ali Imran: 199-200).
(199) Maksudnya, ﴾ وَإِنَّ مِنۡ أَهۡلِ ٱلۡكِتَٰبِ ﴿ "Dan sesungguhnya di antara ahli Kitab", ada suatu kelompok yang dibimbing kepada kebaikan, mereka beriman kepada Allah dan beriman kepada sesuatu ﴾ أُنزِلَ إِلَيۡكُمۡ وَمَآ أُنزِلَ إِلَيۡهِمۡ ﴿ "yang diturunkan kepadamu dan yang diturunkan kepada mereka." Keimanan yang berguna ini tidaklah seperti orang yang beriman kepada sebagian rasul dan kitab, dan kafir kepada sebagian lainnya. Oleh karena itu, ketika keimanan mereka menyeluruh dan bersifat hakiki, maka menjadi sesuatu yang berguna hingga menimbulkan rasa takut (khasyyah) bagi mereka kepada Allah dan ketundukan mereka di bawah kemuliaanNya yang mengharuskan ketundukan kepada perintah dan larangan-Nya, serta tidak melampaui batasan-batasanNya. Mereka itulah ahli Kitab dan ahli ilmu dalam makna hakiki, sebagaimana Allah سبحانه وتعالى berfirman,
﴾ إِنَّمَا يَخۡشَى ٱللَّهَ مِنۡ عِبَادِهِ ٱلۡعُلَمَٰٓؤُاْۗ ﴿
"Sesungguhnya yang takut kepada Allah di antara hamba-hamba-Nya, hanyalah ulama." (Fathir: 28).
Dan termasuk kesempurnaan rasa takut mereka kepada Allah adalah bahwa mereka ﴾ لَا يَشۡتَرُونَ بِـَٔايَٰتِ ٱللَّهِ ثَمَنٗا قَلِيلًا ﴿ "tidak menukarkan ayat-ayat Allah dengan harga yang sedikit." Mereka tidak mendahulu-kan dunia daripada agama sebagaimana yang dilakukan oleh orang-orang yang menyimpang, yang menyembunyikan apa yang telah Allah turunkan dan mereka tukarkan dengan harga yang sedikit.
Mereka sangat mengetahui suatu perkara secara hakiki dan mereka paham benar bahwa sebesar-besar kerugian adalah rela dengan dunia yang hina daripada agama, mengikuti hawa nafsu yang rendah dan meninggalkan kebenaran yang merupakan sebaik-baik keberuntungan dan kemenangan di dunia dan akhirat. Lalu mereka mendahulukan kebenaran, menerangkannya dan menyeru kepadanya, mereka mengingatkan dari kebatilan, lalu Allah mem-berikan pahala atas hal itu kepada mereka, yaitu dengan menjan-jikan mereka pahala yang melimpah dan ganjaran yang baik, dan Allah mengabarkan kepada mereka akan kedekatanNya, dan bahwa Allah ﴾ سَرِيعُ ٱلۡحِسَابِ ﴿ "amat cepat perhitunganNya." Mereka tidak akan dapat memperlambat apa yang dijanjikan oleh Allah bagi mereka, karena apa yang akan datang pasti terbukti terjadi dan itu sangat dekat.
(200) Kemudian Allah menganjurkan kaum Mukminin kepada sesuatu yang dapat menyampaikan mereka kepada keme-nangan, yaitu keberhasilan dengan memperoleh kebahagiaan dan kesuksesan, dan bahwa jalan yang dapat menyampaikan kepada hal itu adalah konsisten terhadap kesabaran, yaitu menahan diri dari hal-hal yang dibenci berupa meninggalkan kemaksiatan, dan ber-sabar atas musibah dan terhadap perkara-perkara yang berat bagi jiwa. Allah memerintahkan mereka untuk bersabar atas semua itu.
Al-Mushabarah (memaksa diri untuk sabar) adalah konsisten dan kontinu dalam hal itu (sabar) secara terus menerus, dan meng-hadapi musuh dalam segala kondisi, sedangkan al-murabathah (siap siaga) adalah berjaga pada suatu tempat yang ditakutkan musuh akan masuk melaluinya, dan mengamati musuh mereka dan men-cegah mereka berhasil memperoleh tujuan-tujuan mereka. Semoga mereka beruntung yaitu mereka berhasil dengan hal-hal yang di-sukai, baik agama maupun dunia serta akhirat, dan mereka selamat dari hal-hal yang dibenci.
Dari sini diketahui bahwasanya tidak ada jalan menuju keme-nangan tanpa ada kesabaran dan memaksa diri dalam kesabaran tersebut, serta siaga menghadapi musuh seperti yang telah disebut-kan. Karena itu tidaklah akan beruntung orang yang beruntung itu kecuali dengan hal-hal tersebut, dan tidaklah akan luput keber-hasilan itu dari seseorang kecuali dengan luputnya ia dari hal-hal tersebut atau sebagiannya.
Allah Pemberi taufik, dan tiada daya dan upaya kecuali de-ngan (pertolongan) Allah.
Telah selesai tafsir surat Ali Imran, segala puji (hanya) milik Allah atas nikmatNya, dan kita memohon kepadaNya kesempur-naan nikmatNya.
Hỡi những người đã tin tưởng Allah và tuân theo lệnh của Thiên Sứ, hãy kiên nhẫn hoàn thành bổn phận với tôn giáo, với bao thử thách khó nhọc ở trần gian, hãy chiến thắng người Kafir bằng lòng nhẫn nại đừng để chúng có cơ hội nhẫn nại hơn các ngươi; hãy đứng lên mà Jihad vì chính nghĩa của Allah, hãy kính sợ Allah mà tuân thủ đúng giáo lý của Ngài đã bảo và cấm, hi vọng các ngươi sẽ được bình an khỏi Hỏa Ngục và được vào Thiên Đàng.
Ey Allah'a iman eden ve resulüne tabi olanlar! Dinî sorumlulukları yerine getirmede ve dünyada başınıza gelen musibetlere karşı sabırlı olun. Sabır yarışında kâfirleri geçin, sizden daha sabırlı olmasınlar. Allah yolunda cihat edin. Emirlerine itaat ederek ve yasaklarından kaçınarak Allah'tan korkun. Umulur ki cennete girip, cehennemden selamette olma isteğinize nail olursunuz.
Wahai orang-orang yang beriman kepada Allah dan mengikuti Rasul-Nya! Bersabarlah kalian terhadap beban-beban syariat (agama) serta musibah-musibah dunia yang menimpa kalian, dan kalahkanlah orang-orang kafir dalam hal kesabaran, serta angan sampai mereka lebih sabar dari kalian. Tegakkanlah jihad di jalan Allah, dan takutlah kalian kepada Allah dengan cara menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya, supaya kalian mendapatkan apa yang kalian harapkan, yaitu selamat dari neraka dan masuk ke dalam surga.
O voi che credete in Allāh e seguite il Suo Messaggero, sopportate i precetti della Shari'ah per tutte le disgrazie che possano affliggervi nella vita, e siate più fermi dei miscredenti, e che non siano loro più fermi di voi. E siate assidui nella lotta per la causa di Allāh e temete Allāh obbedendo ai Suoi ordini e rispettando i Suoi divieti, affinché otteniate la salvezza dal Fuoco che implorate e l'ingresso nel Paradiso.
Ustedes que creen en Al-lah y siguen a Su Mensajero, sean perseverantes en el cumplimiento de los preceptos de la Legislación y pacientes frente a las desgracias que los golpean en este mundo. Procuren ser más pacientes que los incrédulos y hagan lo necesario para que no sean ellos más pacientes que ustedes, luchen constantemente por la causa de Al-lah y teman a Al-lah, acaten Sus mandamientos y respeten lo que Él ha prohibido. Podrán obtener así lo que desean, es decir, escapar del Fuego y entrar al Paraíso.
O mga sumampalataya kay Allāh at sumunod sa Sugo Niya, magtiis kayo sa mga obligasyon sa Batas ng Islām at sa dumarating sa inyo na mga kasawian sa Mundo, dumaig kayo sa mga tagatangging sumampalataya sa pagtitiis para sila ay hindi maging higit na matindi sa pagtitiis kaysa sa inyo, manatili kayo sa pakikibaka sa landas ni Allāh, at mangilag kayong magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya, nang sa gayon kayo ay magkamit ng hinihiling ninyo sa pamamagitan ng kaligtasan mula sa Apoy at ng pagpasok sa Hardin.
O vi koji vjerujete u Allaha i slijedite Njegovog Poslanika, strpite se na šerijatskim zaduženjima i na dunjalučkim nedaćama, i budite strpljiviji i izdržljiviji od nevjernika. Borite se na Allahovom putu i bojte se Allaha činjenjem naređenog i klonjenjem zabranjenog, kako biste postigli ono što želite: spas od Vatre i ulazak u džennet.
This is the last verse of Surah 'Al-` Imran. The advice given here is quintessential for all Muslims.
Commentary
There are three things in the verse Muslims have been charged with. These are Sabr, Musabirah and Murabitah. The fourth element is Taqwa which is a necessary ingredient of all three. Their meanings are being given below.
Literally, the Arabic word 'Sabr' means 'to hold' or 'to tie'. In the terminology of the Qur'an and Sunnah, Sabr' is the effort made to control and defend one's slippery self against what is temperamentally unpleasing. This 'Sabr' (roughly translated as 'patience' for want of an exact equivalent) takes three forms:
1. Patience with Duties: It means that everything commanded by Almighty Allah and His Messenger must be obediently pursued, no matter how burdensome the adherence to them may appear to be. The aim is to keep one's self almost riveted to carry out injunctions despite hindrances.
2. Patience against Sins: It means holding the desiring self back from whatever has been prohibited by Allah and His Messenger, no matter how desirable and appealing it may be.
3. Patience in Distress: It means enduring in hardship and forbearing in pain and avoiding excessive anxiety. Such patience requires that all pain and comfort be taken to have come from Allah and from this realization comes the strength to keep one's self under control.
The word, 'Musabarah' is a derivation from Sabr. It means staying firm and steadfast against the enemy.
The word, 'Murabatah' comes from 'Rabt'. Root-wise, it means 'to tie' and it is for this reason that 'Rabat' and 'Murabatah' are taken to mean 'to tie horses' and 'get ready for war'. The Holy Qur'an has used
'Rabat' in وَمِن رِّبَاطِ الْخَيْلِ (of trained horses - 8:60) in that very sense. However, in the terminology of the Qur'an and Hadith, this word has been used in two senses:
1. To secure Islamic frontiers for which it is necessary to be armed with military hardware, conventional or modern, so that the enemy abstains from venturing against Islamic frontiers.
2. To be so observant of and bound by making Salah with Jama` ah that one starts looking forward to making the next Salah soon after having performed one.
Both these are highly acclaimed acts of worship in Islam. Out of their numerous merits, some are being given below:
Rabat: The Guarding of Islamic Frontiers
Staying along the Islamic frontiers to guard the area in battle-ready condition is known as 'Rabat' and 'Murabatah'. It takes two forms. Firstly, there may be no danger of war breaking out, the border is secure and the duty is limited to being vigilant enough to ward off any impending threat. Under such condition, it is quite permissible for those on duty to start living there with their families and earn their living through farming or some such occupation. Under this condition, if the real intention is to guard and defend Islamic borders and living and earning there remains subservient to this intention, this person will get the reward for 'staying in the way of Allah' (رباط فی سبیل اللہ even if he never fights. But, anyone whose real intention is not to guard and defend Islamic frontiers but would simply be there to eke out a living - even if he gets the chance of guarding the borders casually - this person will not be considered as one who stays in the way of Allah'. The other eventuality may be that the border is threatened by possible enemy attack. Under such condition, keeping women and children close by is not correct; only those who can fight against the enemy should live there (Qurtubi).
There are countless merits in both these cases. In the Sahih of al-Bukhari, it has been reported from Sayyidna Sahl ibn Sad Sa` adi ؓ that the Holy Prophet ﷺ said: Rabat for a day in the way of Allah is better than whatever there is in the whole world. In the Sahih of Muslim, it has been reported from Sayyidna Salman ؓ that the Holy Prophet ﷺ said: Rabat for a day and night is better than fasting for a whole month and standing in prayers for the entire night. Should one die in that state, the daily reward for his act of staying in the way of Allah will continue to reach him forever. His sustenance will keep coming from Almighty Allah and he will stay protected against the Satan.
Abu Dawud reports from Fudalah ibn ` Ubayd that the Holy Prophet ﷺ said: The roster of deeds credited to the person who dies ends with his death except in the case of a Murabit مُرَابِط (one who stays in the way of Allah) whose roster of good deeds goes on multiplying right through to the Day of Judgment and he remains covered against (the fear of punishment) on account of the scrutiny of deeds in his grave.
These narrations indicate that the act of staying in the way of Allah (Rabat) is superior even to every charity the benefit of which keeps going on and on صَدَقَہ جَارِیہ (Sadaqah Jariyah). This is because the reward for charity the benefits of which continue lasts only upto the time people keep benefiting from the endowment of house, land, book or library. Once this benefit stops reaching people, the incumbent reward also stops. But, the reward of the person who stays in the way of Allah is not going to stop until the Day of Judgment. The reason is that Muslims as a community can continue doing what is good only when they are well-protected against enemy attacks. Thus, the act of a person who stays on to defend Islamic frontiers becomes the cause of good deeds performed by all Muslim in a peaceful setting. Therefore, the reward of such رَبَاط فی سبیل اللہ Rabat fi sabilillah (staying in the way of Allah) will continue until the Day of Judgment. In addition to that, the reward for whatever other good deeds he used to do during his life in the world will continue without his having to actually do them. This is as it appears in ibn Majah in an authentic narration from Sayyidna Abu Hurairah ؓ where he reports that the Holy Prophet ﷺ said:
مَن مات مرابطاً فی سبیل اللہ اُجریَ علیہ اجرُ عَمَلہِ الصَّالح الذی کان یعملہِ و اُجرِیَ علیہِ رِزقُہ واَمِن من الفتَّانِ وبعثہ اللہ یوم القیامۃِ اٰمناً من الفزعِ (التفسر القرطبی)
One who dies in a state of Rabat in the way of Allah, the reward of whatever good he used to do in his mortal life will continue and so will his sustenance and he will stay protected against Satan, and Allah will raise him on the Day of Qiyamah free from fear (Tafsir al-Qurtubi).
The merits mentioned in this narration are subject to the condition that the person meets his death while staying on the border to guard Islamic frontiers. But there are other reports which indicate that his post-death reward will still continue even if he were to return alive back to his family.
Sayyidna Ubayy ibn Ka'b ؓ narrates that the Holy Prophet ﷺ said: The reward for sincerely guarding the weak border area of Muslims for one day, other than those of Ramadan, is superior to the reward for continuous fasting and nightly worship for one hundred years. Rabat for one day in Ramadan is superior to fasting and nightly worship for one thousand years (the narrator has expressed some doubt about the later). Then, he said: If Allah sends him back to his family in good health, no sin will be recorded in his name for a thousand years while good deeds will continue to be entered in his roster and the reward for his act of having stayed at the border to defend Islamic frontiers will keep coming to him until the Day of Judgment (Qurtubi).
Offering Salah with Jama` ah and waiting for the next is also 'staying in the way of Allah'
Sayyidna Abu Salman ibn 'Abdur-Rahman narrates that the Holy Prophet ﷺ said: I tell you something because of which Almighty Allah would forgive your sins and raise your spiritual status. These are: Making Wudu precisely and perfectly despite chilly weather or pain or wound because of which the washing of body parts that must be washed while making wudu may appear to be hard to do; and going to the Masjid time and again more than often; and waiting to make the next Salah following the one already made. Then, he said ذلکم رباط : For you, this is the Rabat (staying to guard Islamic frontiers in the way of Allah).
After having reported this hadith, Imam al-Qurtubi (رح) has said that in the light of this hadith it can be hoped that a person who adheres to the practice of waiting between two prayers with congregation will receive the reward which has been mentioned in ahadith for Rabat in the way of Allah.
Special Note:
In this verse, Muslims have been instructed to remain patient which is possible any time under all conditions. Relevant details have appeared earlier. The second instruction given is to be more patient than others which is to be demonstrated while fighting disbelievers. The third instruction relates to a situation when an armed conflict with disbelievers is likely and there is the danger that fighting may erupt anytime. Finally comes the instruction to observe Taqwa (fear of Allah) which is the essence of everything one does and on which depends the Divine acceptance of what has been done. This set of instructions is the sum of almost all injunctions of the Shari` ah. May Almighty Allah give all of us the best of ability to act in accordance with these instructions.
The Commentary on Surah 'Al-` Imran ends here.
O you who have faith in Allah and follow His Messenger, be patient with the obligations of the sacred law, and with the misfortunes that you are given in this world; and outdo the disbelievers in patience and determination, so that they are not more patient than you; and struggle for the sake of Allah and be Mindful, following His instructions and staying away from what He has prohibited, so that you may reach what you desire of safety from the fire of Hell and entry into Paradise.
Ô vous qui croyez en Allah et suivez Son Messager, soyez persévérants dans l’accomplissement des prescriptions de la Législation et endurants face aux malheurs qui vous atteignent ici-bas. Rivalisez de patience avec les mécréants et faites en sorte qu’ils ne soient pas plus endurants que vous, luttez constamment pour la cause d’Allah et craignez Allah en vous conformant à Ses commandements et en délaissant ce qu’Il interdit. Puissiez-vous ainsi obtenir ce que vous désirez, à savoir échapper au Feu et entrer au Paradis.
It often happens in this world that those who have no fear of God and have no concern for the Hereafter come into positions of dominance. All kinds of honour and glory surround them. On the other hand, the believers are often powerless. No share of worldly glory comes their way. But this state of affairs is temporary in nature. The situation will reverse itself with the advent of Doomsday. Those who lived in this world without any fear of God and gathered around them the honour and glory of the world will find themselves cast into the pit of humiliation. And those who had been denied worldly honour and successes, because of their attachment to God, will be the possessors of all kinds of eternal honour and success in the next world. They will be God’s guests and there is nothing greater on this earth and in the heavens than being God’s guests.
