O Božiji Poslaniče, uvijek se boj Uzvišenog Allaha čineći djela koja On voli, a sustežući se od svega što On ne voli. Nemoj se pokoravati nevjernicima i dvoličnjacima zanemarujući bilo koji vjerski propis ili popuštajući u odnosu prema neprijateljima vjere! Allah, džellešanuhu, sve zna, nijedna Mu tajna nije skrivena; On je mudar u stvaranju, propisivanju i određivanju.
O Profeta, sii saldo, e sia saldo chi è al tuo fianco, nell'obbedire ad Allāh e rispettare i Suoi divieti, e abbi timore di Lui solo, non assecondare i miscredenti e gli ipocriti nei capricci dei loro animi: in verità, Allāh è Consapevole di ciò che tramano i miscredenti e gli ipocriti, Saggio nella Sua Creazione e nella Sua Amministrazione.
Wahai Nabi! Tetaplah kamu dan orang-orang yang bersamamu pada ketakwaan kepada Allah dengan menaati segala perintah-Nya dan menjauhi segala larangan-Nya, serta takutlah hanya kepada-Nya semata. Janganlah kamu taati orang-orang kafir dan munafik dalam urusan yang diinginkan oleh nafsu mereka. Sesungguhnya Allah Maha Mengetahui tipu daya orang-orang kafir dan munafik, lagi Mahabijaksana dalam penciptaan dan kepengurusan-Nya.
O Prophet, remain firm, you and those with you, on being Mindful, through carrying out His commands and refraining from His prohibitions, and fear Him alone. And do not obey the disbelievers and hypocrites in what they desire. Allah is Knowing of the plans the disbelievers and hypocrites make, and Wise in His creating and managing.
"Hai Nabi, bertakwalah kepada Allah, dan janganlah kamu menuruti orang-orang kafir dan orang-orang munafik. Sesungguh-nya Allah adalah Maha Mengetahui lagi Mahabijaksana. Dan ikutilah apa yang diwahyukan Rabbmu kepadamu. Sesungguhnya Allah Maha Mengetahui apa yang kamu kerjakan. Dan bertawa-kallah kepada Allah. Dan cukuplah Allah sebagai Pemelihara." (Al-Ahzab: 1-3).
Madaniyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1-2) Maksudnya, hai orang yang telah dikaruniai kenabian oleh Allah dan diutamakan dengan wahyuNya serta diutamakan atas seluruh manusia! Syukurilah nikmat Rabbmu yang telah di-karuniakan kepadamu dengan menggunakan takwaNya yang engkau lebih utama dengannya daripada selain engkau, dan yang wajib atasmu darinya lebih besar daripada selain kamu. Maka patuhilah perintah-perintahNya dan larangan-laranganNya, dan sampaikanlah risalahNya (ajaranNya) dan sampaikanlah wahyu-Nya kepada hamba-hambaNya, serta berikanlah nasihat kepada manusia, dan jangan sekali-kali seorang penghalang menghalang-halangimu dari tujuan ini, atau seorang pencegah mencegahmu darinya. Maka jangan sekali-kali kamu menaati setiap orang kafir yang telah menampakkan permusuhannya terhadap Allah dan RasulNya, ataupun orang munafik yang sudah merahasiakan pen-dustaan dan kekafiran, dan menampakkan lawannya. Mereka itu semua adalah musuh yang sesungguhnya. Maka janganlah taat kepada mereka dalam sebagian perkara yang dapat merusak takwa dan membatalkannya, dan jangan kamu mengikuti keinginan me-reka, karena akan menyesatkanmu dari yang benar, ﴾ وَ﴿ "dan" akan tetapi ﴾ ٱتَّبِعۡ مَا يُوحَىٰٓ إِلَيۡكَ مِن رَّبِّكَۚ ﴿ "ikutilah apa yang diwahyukan Rabbmu kepadamu," sebab sesungguhnya itulah petunjuk dan rahmat, dan berharaplah dengannya pahala dari Rabbmu, karena sesungguh-nya Dia ﴾ بِمَا تَعۡمَلُونَ خَبِيرٗا ﴿ "Maha Mengetahui apa yang kamu kerjakan," Dia akan memberikan balasan kepada kalian sesuai dengan apa yang Dia ketahui dari kalian, yaitu kebaikan atau keburukan.
(3) Jika terbesit dalam hatimu bahwa jika kamu tidak taat kepada mereka dalam (sebagian) keinginan mereka yang menye-satkan, maka akan terjadi sesuatu yang membahayakan dirimu dari mereka, atau akan terjadi kekurangan di dalam membimbing manusia kepada hidayah, maka tolaklah hal itu dari dalam dirimu, dan gunakanlah segala sesuatu yang dapat melawannya dan me-lawan yang lainnya, yaitu bertawakal kepada Allah, dengan cara bersandar kepada Rabbmu seperti bersandarnya orang yang tidak dapat mendatangkan bahaya terhadap dirinya atau manfaat, atau-pun kematian, kehidupan ataupun membangkitkan, dalam men-jaga keselamatanmu dari kejahatan mereka dan dalam menegakkan agama yang diperintahkan kepadamu. Dan percayalah kepada Allah dalam mengerjakan perintah itu, apa pun keadaannya.
﴾ وَكَفَىٰ بِٱللَّهِ وَكِيلٗا ﴿ "Dan cukuplah Allah sebagai Pemelihara," semua perkara diserahkan kepadaNya, dan Dia-lah yang akan mengatur-nya dan mengatur apa yang lebih maslahat bagi hambaNya. Yang demikian itu adalah karena Dia mengetahui kemaslahatan-kemas-lahatan sang hamba di mana sang hamba sendiri tidak mengetahui; dan karena kemampuan (kekuasaan)Nya untuk menyampaikan ke-maslahatan tersebut kepadanya di mana sang hamba tidak mampu melakukannya; dan sesungguhnya Dia lebih sayang kepada hamba-Nya daripada hamba itu kepada dirinya sendiri dan daripada kedua ibu bapaknya, dan Dia lebih kasihan kepadanya daripada siapa pun, terutama kepada hamba-hambaNya yang spesial (khusus), yang selalu dibimbingNya dengan belas kasihNya dan dilimpahi keberkahanNya yang nampak dan yang tidak nampak, terutama, apalagi Dia telah memerintahkan kepadanya supaya menyerahkan segala perkaranya kepadaNya dan Dia berjanji kepadanya bahwa Dia yang akan mengaturnya. Maka jangan engkau menanyakan tentang (mengapa) setiap permasalahan menjadi mudah, setiap yang sulit menjadi gampang, setiap perkara sulit menjdi ringan, setiap kesusahan menjadi hilang, berbagai kondisi dan kebutuhan terpenuhi, berbagai berkah turun, berbagai bencana tercegah, dan berbagai keburukan diangkat. Maka di sana Anda akan melihat sang hamba yang lemah tak berdaya yang telah menyerahkan per-karanya kepada Tuhannya yang telah mengatur berbagai perkara yang tidak dapat dilakukan oleh satu umat dari manusia. Allah telah memudahkan baginya hal-hal yang sangat sulit untuk bisa dilakukan oleh para ahli. Wabillahi al-Musta'an.
Hỡi Thiên Sứ, Ngươi và những người có đức tin cùng Ngươi hãy luôn duy trì lòng kính sợ Allah bằng việc tuân thủ theo điều Ngài ra lệnh và tránh xa điều Ngài ngăn cấm và cho dù chỉ còn mỗi Ngươi cũng đừng chìu theo đám người vô đức tin và những tên Munafiq (giả tạo đức tin). Quả thật, Allah luôn tường tận kế hoạch của đám người vô đức tin và những tên Munafiq đó, Ngài chí minh trong tạo hóa và quản lý.
-Ey Peygamber!- Sen ve seninle beraber olanlar emirlerini yerine getirip yasaklarından sakınarak Allah'a karşı takvalı olun. Yalnızca O'ndan kork. Kâfir ve münafıkların nefislerinin arzuladığı şeylerde onlara itaat etme. Şüphesiz Allah, kâfir ve münafıkların kurduğu tuzakları hakkıyla bilendir. Yaratmasında ve yönetmesinde hikmet sahibidir.
Which was revealed in Al-Madinah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Command to defy the Disbelievers and Hypocrites by followingthe Revelation of Allah and putting One's Trust in Him
Here Allah points out something lower by referring to something higher. When He commands His servant and Messenger to do this, He is also commanding those who are lower than him, and the command is addressed to them more so. Talq bin Habib said: "Taqwa means obeying Allah in the light of the guidance of Allah and in hope of earning the reward of Allah, and refraining from disobeying Allah in the light of the guidance of Allah and fearing the punishment of Allah."
وَلاَ تُطِعِ الْكَـفِرِينَ وَالْمُنَـفِقِينَ
(and obey not the disbelievers and the hypocrites.) means, do not listen to what they say and do not consult them.
إِنَّ اللَّهَ كَانَ عَلِيماً حَكِيماً
(Verily, Allah is Ever All-Knower, All-Wise) means, He is more deserving of your following His commandments and obeying Him, for He knows the consequences of all things and is Wise in all that He says and does. Allah says:
وَاتَّبِعْ مَا يُوحَى إِلَـيْكَ مِن رَبِّكَ
(And follow that which is revealed to you from your Lord.) meaning, of the Qur'an and Sunnah.
إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيراً
(Verily, Allah is Well-Acquainted with what you do.) means, nothing at all is hidden from Him, and put your trust in Allah, i.e., in all your affairs and situations.
وَكَفَى بِاللَّهِ وَكِيلاً
(and sufficient is Allah as a Wakil.) means, sufficient is He as a Trustee for the one who puts his trust in Him and turns to Him.
¡Profeta! Mantente firme, tú y los que están contigo, y sean temerosos en el cumplimiento de sus órdenes y en la abstención de sus prohibiciones, y témanle solo a Él. No obedezcas a los incrédulos e hipócritas que siguen sus pasiones. Al-lah conoce los planes que los incrédulos e hipócritas llevan a cabo, y es Sabio en la creación y administración del Universo.
Commentary
This is a Madani Surah. Most of its subjects feature is the loveable persona of the Holy Prophet ﷺ and his special place with Allah. There it has been variously emphasized that showing reverence for him is obligatory and that causing any pain to him is haram (forbidden). Then the rest of the subjects taken up in the Surah also serve as complements to the ultimate perfection of his station.
The background of revelation
Some narrations have been reported outlining the cause of the revelation of this Surah:
1. When the Holy Prophet ﷺ came to live in Madinah after his hijrah, the environs of the city were inhabited by Jewish tribes, some of whom being Quraizah, Nadir and Banu Qainuqa . Being the prophet of mercy for all, he wished and tried that they somehow embrace Islam. It so happened that a few men from among these Jews started visiting him and posing as Muslims hypocritically. There was no faith in their heart. The Holy Prophet ﷺ took this as sufficient to begin within the hope that the incidence of some people becoming Muslims would make it easier for him to invite others. Therefore, he used to welcome everyone from among these people particularly and warmly, so much so that even if they happened to do something bad, he would ignore it as a measure of religious expediency. It was because of this event that the initial verses of Surah al-Ahzab were revealed. (al-Qurtubi)
According to another event reported by Ibn Jarir from Sayyidna Ibn ` Abbas ؓ ، it was after hijrah that Walid Ibn Mughirah and Shaibah Ibn Rabi'ah from among the kuffar of Makkah came to Madinah. They made an offer before the Holy Prophet ﷺ that they would let him have half of the entire wealth of the Quraish of Makkah, if he were to withdraw his claim of prophethood. And the hypocrites and Jews of Madinah gave him a threat that they would kill him, if he did not withdraw from his claim and call. Thereupon, these verses were revealed. (Ruh al-Ma’ ani)
The third event has been reported by Tha` alibi and Wahidi with no ascription of authority. This event, according to them, goes back to the time when a no war pact was signed between the pagans of Makkah and the Holy Prophet t at Hudaibiyah. It was at that time that Abu Sufyan, ` Ikrimah, Ibn Abi Jahl and Abu al-A'war Sulami came to Madinah. There they said to the Holy Prophet ﷺ ، ` You stop speaking ill of our objects of worship - or simply say that they will also intercede on our behalf and bring benefits to us. If you do just that much, then we, on our part, will forget about you and your Lord - and the dispute will be all over.'
What they said was very unpleasant for the Holy Prophet ﷺ and for all Muslims who wanted to kill them. The Holy Prophet ﷺ said, ` I have made a peace pact with them, therefore, this cannot be done.' Thereupon, these verses were revealed. (Ruh al-Ma’ ani) Though, these reports are different but, in reality, there is no contradiction therein. These events could also be the cause of the revelation of the cited verses.
In these verses, the Holy Prophet ﷺ has been asked to do two things: (1) اِتَّقِ اللہَ (ittaqillah), that is, 'fear Allah.' (2) لَا تُطِیعِ الکَافِرِینَ (la tuti'il-kafirin), that is, 'do not obey the disbelievers.' The order to fear Allah was given for the reason that killing them was a breach of trust which is haram (forbidden). As for the order of not obeying the disbelievers, it was given for the reason that the demands made by the infidels in all these events were unacceptable. Relevant details follow.
Explanation of Verses
In the opening verse of the Surah: یَٰایُّھَا النَّبِیُّ اتَّقِ اللہَ (0 Prophet, fear Allah - 1), the wording of the address to the Holy Prophet ﷺ is significant. This is a singular honor given and the high regard shown to the Holy Prophet ﷺ . Nowhere in the entire Qur'an, has he ever been addressed directly by his name - as has been the case in addressing other prophets. They have been addressed as یَا آدَمُ (0 'Adam), یَا نُوحُ (0 Nuh), یَا اِبرَاھِیمُ (0 Ibrahim), یَا مُوسیٰ (0 Musa) and likewise, repeatedly. Contrary to this, wherever throughout the Qur'an an address was made to the last among the prophets, may peace and the blessings of Allah be upon him, he was addressed by some title, like nabiyy (prophet) or rasul (messenger of Allah) etc. The only exception is that of four occasions [ 3:144; 33:40; 47:2; 48:29] where the very purpose was to declare that he is the rasul of Allah. It is there only that his blessed name has been mentioned - which was functionally necessary.
In this address, two orders were given to the Holy Prophet ﷺ : (1) That of fearing Allah in the sense that the peace pact entered into with the Mushriks of Makkah should not be contravened. (2) That of not yielding to what is said by the disbelievers, hypocrites and the Jews. At this point, a question may arise. Is it not that the Holy Prophet ﷺ is, after all, protected from all sins? Now, a breach of solemn pledge is obviously a major sin, and similarly, it is also a great sin to accept the offer of disbelievers and polytheists, quoted under the background of revelation. Since the Holy Prophet ﷺ was already protected from all kinds of sins, what was the need for such an order? According to Ruh al-Ma’ ani, these orders have the sense of instruction to abide by this conduct in future as well - as he did in the event concerned. And the order of: اِتَّقِ اللہ (ittaqillah: fear Allah) was made to come earlier for the reason that Muslims wanted to kill the Mushriks of Makkah with whom a treaty of peace was already in effect. Therefore, the instruction to avoid a breach of pledge was made to precede through the expression: اِتَّقِ اللہ (ittagillah: fear Allah). As for the instruction of not yielding to the kuffar and mushrikin, since no one had even wanted to do that, it was mentioned later.
And some respected commentators have said that, in this verse, though the address is to the Holy Prophet ﷺ ، but the purpose is to warn the Muslim community at large. As for him, he was ma` sum, that is, protected in the sense that there was just no probability of the contravention of Divine injunctions from him. But, the law is for the whole community. So, a corresponding mode was employed to make the community hear it and become alerted, and the address was made to the Holy Prophet ﷺ which enhanced the importance of the order significantly by suggesting: When, even the rasul of Allah is the addressee of the order, how can any individual of the Muslim community remain exempted from it?
And Ibn Kathir has said: In this verse, the real purpose of prohibiting the obedience of the disbelievers is that the Holy Prophet ﷺ should not consult with them or let them have the opportunity of sitting with him frequently, because such consultation or mutual interaction generally becomes the cause of ending up in a disposition favouring the acceptance of what they proposed. Though, there was no probability that the Holy Prophet ﷺ would do what they asked him to do, still, he was stopped from maintaining such liaison with them and from having them participate in his consultations. It is this idea that has been expressed through the word: اِطَاعَۃ (ita’ ah: obedience, submission or listening to and doing the bidding of someone), because such consultations and mutual interaction usually become the cause of ultimate acceptance. So, what has really been done here is that he has been prohibited from adopting the ways that could lead to such 'itaa'ah or obedience. As for obedience itself, there was no probability that he would ever do that.
Now the second question that may arise here is that according to this verse, the disbelievers and the hypocrites were expected to propose things counter to the true Islamic position. To the extent of open disbelievers, such proposals coming from them were not improbable, and warning against yielding to them is understandable. But, if the hypocrites said anything counter to Islam, they would no longer remain hypocrites, because in that case they would become open disbelievers. What, then, was the need to mention them separately? The answer is that it is possible that although the hypocrites may not have said anything against Islam very openly, but that they may have said something in support of other disbelievers.
And if the event featuring the hypocrites, described under the background of revelation, is taken to be the cause of revelation, it simply leaves no difficulty or vagueness behind - because, in terms of this event, the Holy Prophet ﷺ has simply been prohibited from dealing with Jews calling themselves Muslims in a spirit of extra civility and accommodation.
Later, towards the end of this verse, by saying: اِن اللہَ عَلِیماً حَکِیمَاً (Surely, Allah is All- Knowing, Wise - 1), stated there is the wisdom of the order given immediately earlier - that is, 'fear Allah and do not obey the disbelievers and hypocrites.' The reason is that Allah Ta’ ala, who knows the consequences of everything, is most wise, and fully aware of what is better for His servants. This was said to counter some of the things put forth by the disbelievers or hypocrites which could generate for them certain advantages of lesser tension and increased mutual tolerance. But, from this Allah Ta’ ala prohibited him by declaring that even this tolerance of such people was counter to what was expedient under the circumstances and that such a policy was not going to end well.
1- Ey Peygamber! Allah’a karşı takvalı ol! Kâfirlere ve münafıklara itaat etme! Şüphesiz Allah her şeyi bilendir, hikmet sahibidir.
2- Rabbinden sana vahyedilene uy! Şüphesiz Allah yaptıklarınızdan haberdardır.
3- Allah’a tevekkül et! Vekil olarak Allah yeter.
(Medine’de inmiştir. 73 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1. Yani ey Allah’ın kendisine lütufta bulunarak peygamberlik verdiği, vahyine mazhar kılarak ayrıcalıklı bir konuma yükselttiği, diğer insanlardan üstün kıldığı kişi! Rabbinin üzerindeki nimetleri dolayısıyla -herkesten çok senin için gerekli olan ve başkalarına göre sana daha fazlasını yerine getirmek düşen- takvânın gereğini yerine getir: O’nun emir ve yasaklarına uy, O’nun risaletini tebliğ et, sana gönderdiği vahyi kullarına eksiksiz ilet ve bütün insanlara samimi olarak öğüt ver. Herhangi bir kimse bunları yapmaktan seni alıkoymasın, hiçbir kimse seni bu yolundan geri çevirmesin. Allah’a ve Rasûlüne düşmanlığını açıkça ortaya koymuş hiçbir kâfire de içten içe yalanlayıp küfrünü saklayan ve bunun aksini açığa vuran hiçbir münafığa da asla itaat etme!
İşte bunlar gerçek düşmanlardır. Takvâyı eksilten ve takvâ ile çelişen bazı hususlarda bile olsa onlara itaat etme! Onların arzularına uyma! Çünkü onlar, seni doğrudan uzaklaştırırlar.
2. Aksine sen “Rabbinden sana vahyedilene uy!” Çünkü asıl hidâyet ve rahmet odur. Bu şekilde hareket etmekle de Rabbinin mükâfatını umabilirsin. “Şüphesiz Allah yaptıklarınızdan haberdardır.” Sizin yaptığınızı bildiği hayır ve şerre uygun olarak da amellerinize karşılık verecektir.
3. Şâyet içinde sen onlara saptırıcı hevâları hususunda itaat etmeyecek olursan, onların sana zarar verecekleri yahut insanların hidâyete ukaştırılmasında bir eksiklik husule gelebileceği gibi bir düşünce yer edecek olursa, böyle bir düşünceyi kendinden uzaklaştır ve onun yerine buna zıt duyguları yerleştir. Bu ise Yüce Allah’a tevekkül etmektir. Onun için kendisine gelebilecek herhangi bir zarar önlenemeyen, fayda sağlayamayan, hayatı ve ölümü elinde bulunduramayan, öldükten sonra diriltemeyen bir kimse, Rabbine nasıl güvenip dayanması gerekiyorsa sen de öylece Allah’a tevekkül et! Onların şerlerinden esenliğe kavuşmak ve emrolunduğun dini gereği gibi uygulamak için bu yolu izle! Her ne olursa olsun bu işin gerçekleşmesi hususunda da yalnızca Allah’a güven.“Vekil olarak Allah yeter.” Bütün işler O’na havale olunur. O da o işleri ve kulları için daha uygun olanları yerine getirir. Çünkü kulun maslahatları, onun bilemeyeceği bir şekilde olabilir. Kulun hiç bir şekilde güç yetiremeyeceği bir şekilde kulun maslahatına olan şeyi yerine getirmeye ancak O kadirdir. O, kula bizzat kendisinden, hatta anne ve babasından bile daha merhametlidir. Kullarına herkesten daha çok şefkatlidir. Özellikle ihsanıyla gözetip büyüttüğü, gizli ve açık bereketlerini onlara bol bol ihsan ettiği has kulları için bu böyledir. Hele de işlerini kendisine havale etmesini emretmiş ve onları gerçekleştirme vaadinde bulunmuşsa! İşte böyle bir durumda kolaylaştırılan her bir hususun, zorluğu giderilen her bir konumun, kolaylaşan zorlukların, ortadan kalkan sıkıntıların, gerekleri yerine getirilen hallerin, karşılanan ihtiyaçların, arka arkaya inen bereketlerin, geri püskürtülen musibetlerin ve kaldırılan kötülüklerin haddini hesabını sorma gitsin.
İşte bu durumda işlerini Efendisine havale eden zayıf kulun, kalabalık insan gruplarının altından kalkamadığı işleri tek başına yaptığını, Allah’ın o kimseye güçlü yiğitlere zor gelen işleri kolaylaştırdığını görmek mümkündür. Yardım elbette ki Allah’tandır.
Ô Prophète, sois ferme –de même les croyants qui t’accompagnent– dans ta crainte d’Allah en te conformant à Ses commandements et en renonçant à Ses interdits, crains-Le Seul et n’obéis pas aux mécréants et aux hypocrites dans ce que leurs dictent leurs passions. Allah connaît le mieux les stratagèmes que les mécréants et les hypocrites ourdissent. Il est aussi Sage dans sa création et Sa gestion.
O Propeta, magpakatatag ka at ang sinumang kasama sa iyo sa pangingilag sa pagkakasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya. Mangamba ka sa Kanya lamang. Huwag kang tumalima sa mga tagatangging sumampalataya at mga mapagpaimbabaw sa pinipithaya ng mga sarili nila. Tunay na si Allāh ay laging Maalam sa anumang ipinapakana ng mga tagatangging sumampalataya at mga mapagpaimbabaw, Marunong sa paglikha Niya at pangangasiwa Niya.
I slijedi časni Kur’an i Sunnet, koje ti Sveznajući Allah objavljuje – zaista je Allah dobro obaviješten o onom što vi činite i On će svakog pozvati na odgovornost za djela; dobre će nagraditi, a zločeste će kazniti.
What is said in verse وَاتَّبِعْ مَا يُوحَىٰ إِلَيْكَ مِن رَّبِّكَ ۚ إِنَّ اللَّـهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا وَاتَّبِعْ مَا يُوحَىٰ إِلَيْكَ مِن رَّبِّكَ ۚ إِنَّ اللَّـهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا (And follow what is revealed to you from your Lord. Surely Allah is All-Aware of what you do.) is actually a complement of the first order. It means: Do not be beguiled or taken in by what the disbelievers and hypocrites say and do not agree or yield to it. Instead of all that, whatever you have been told by Allah through walhy (revelation) remains the only thing you and your companions should follow. Since, the noble companions ؓ and Muslims at large are included under this address, therefore, by saying: بِمَا تَعمَلُونَ (what you do) in the plural form at the end, everyone was alerted.
Sigue la revelación que tu Señor te ha enviado. Al-lah está informado de lo que hacen. Nada se escapa de Él, y los recompensará por sus obras.
Ikutilah wahyu yang telah Tuhanmu turunkan kepadamu karena sesungguhnya Allah Maha Mengetahui apa yang kalian lakukan, tidak ada sesuatu pun dari perbuatan itu yang luput dari-Nya dan Dia akan membalas kalian atas amal perbuatan kalian.
Rabbinden sana indirilen vahye uy! Şüphesiz Allah, yaptıklarınızdan hakkıyla haberdardır. Hiçbir şey O'na gizli kalmaz. Yaptıklarınızın karşılığını size verecektir.
Sumunod ka sa ibinababa sa iyo ng Panginoon mo mula sa pagkasi. Tunay na si Allāh laging sa anumang ginagawa ninyo ay Mapagbatid: walang nakalulusot sa Kanya mula roon na anuman at gaganti sa inyo sa mga gawain ninyo.
E segui la rivelazione che il tuo Dio ha fatto scendere su di te; e, in verità, Allāh è Ben Informato di ciò, nulla può sfuggirGli e vi ricompenserà per le vostre azioni.
And follow the revelation your Lord reveals to you. Allah is Aware of what you do. None of that escapes Him, and He shall reward you for your actions.
Suis la Révélation qui provient de ton Seigneur. Allah sait le mieux ce que vous faites, rien ne Lui en échappe et Il vous rétribuera pour vos œuvres.
Và Ngươi (Muhammad) hãy bám theo những điều mà Thượng Đế đã thiên khải cho Ngươi, quả thật Allah luôn biết tường tận hành động của các ngươi, không cử chỉ nào của các ngươi qua mặt được Ngài và Ngài sẽ dựa vào đó mà thưởng phạt các ngươi.
I pouzdaj se u Allaha, Gospodara svjetova, Njemu prepusti sve svoje poslove i potrebe! Poslaniče milosti, Allah ti je dovoljan kao zaštitnik i čuvar.
And rely on Allah alone in all your affairs. And He is sufficient as a protector for those of His servants who trust in Him.
Once again, the last statement: وَتَوَكَّلْ عَلَى اللَّـهِ ۚ وَكَفَىٰ بِاللَّـهِ وَكِيلًا (And place your trust in Allah and Allah is enough as a guardian- 3) is also a complement of the same order. Here it is being said: As for your approach, just pay no heed to what they say and, in order to succeed in your objective, you should trust no one but Allah for He, in Himself and by Himself, is the ultimate doer, maker and fixer of all matters and things. With Him there, you do not need to acquiesce in the opinion of anyone.
Ruling
The cited verse proves that, in religious matters, even consulting with disbelievers is not permissible. In other matters relating to technical or functional experience, there is no harm in doing so. And Allah knows best.
Remets t’en à Allah Seul dans toutes tes affaires et Il suffit comme protecteur à ceux de Ses serviteurs qui s’en remettent à Lui.
Và Ngươi hãy phó thác cho một mình Allah duy nhất trong mọi công việc của Ngươi và chỉ cần Đấng Toàn Năng thôi là đủ bảo vệ tất cả những ai phó thác cho Ngài.
The Prophet Muhammad was the call-giver of the purest Truth. In this world, one who rises as such has to face the most discouraging circumstances. He remains a stranger in his surroundings. The prevalent creed, based as it is on worldly considerations, does not accord with the Hereafter-oriented religion of the missionary. Time-serving tendencies clash with his fearless policy of following the Truth. Religion has been made subservient to communal beliefs, while the missionary demands that religion should be based purely on worship of God. Under these circumstances, if a preacher succumbs to the pressure of his surroundings and makes compromises, he may attract many supporters. If he is firm in the way of Truth, he will find no support except that of the one and only God. But, the call-giver must not adopt the first alternative under any circumstances. He has to trust in God, stick to the unadulterated Truth and hope that as God is All-knowing and Wise, He will definitely help His subject.
Bütün işlerinde yalnızca Yüce Allah'a tevekkül et! Allah -Subhanehu ve Teâlâ- kendisine tevekkül eden kullarını koruyucu olarak yeter.
Encomienda todos tus asuntos solo a Al-lah. Él es suficiente como protector para aquellos de Sus siervos que confían en Él.
Bersandarlah kepada Allah semata dalam segala urusanmu dan cukuplah Allah -Subḥānahu- sebagai penjaga hamba-hamba-Nya yang bertawakal kepada-Nya.
Sumandal ka kay Allāh lamang sa mga nauukol sa iyo sa kabuuan ng mga ito. Nakasapat Siya – kaluwalhatian sa Kanya – bilang Tagapangalaga para sa sinumang nanalig sa Kanya kabilang sa mga lingkod Niya.
E affidati ad Allāh solo in tutti i tuoi affari: Egli è sufficiente come Protettore per i Suoi sudditi che si affidano a Lui.
Sebagaimana Allah tidak membuat dua hati di dalam dada seseorang, demikian pula Allah tidak menjadikan istri-istri seperti para ibu dalam hal pengharamannya dan tidak menjadikan anak-anak angkat seperti kedudukan anak-anak kandung. Sesungguhnya ẓihār (yaitu tindakan seorang lelaki yang mengharamkan istrinya untuk dirinya sebagaimana keharaman ibu dan saudarinya) dan mengangkat anak adalah adat jahiliah yang telah dibatalkan oleh Islam. Sesungguhnya ẓihār dan pengangkatan anak adalah slogan yang senantiasa kalian ucapkan dengan lisan kalian, padahal hal itu bukan yang sebenarnya karena istri bukanlah ibu dan anak angkat bukanlah anak kandung. Allah -Subḥānahu- berfirman tentang kebenaran untuk dilaksanakan oleh hamba-hamba-Nya dan Dia menunjuki mereka kepada jalan kebenaran.
Hindi naglagay si Allāh ng dalawang puso sa dibdib ng iisang lalaki at gayon din hindi Siya naglagay sa mga maybahay sa antas ng mga ina sa pagbabawal. Hindi Siya gumawa, gayon din, sa mga anak sa pag-aampon sa antas ng mga anak sa laman. Kaya tunay na ang dhihār – ang pagbabawal ng lalaki sa maybahay niya sa sarili niya gaya ng ina niya at babaing kapatid niya – at gayon din ang pag-aampon ay kabilang sa mga kaugalian ng Panahon ng Kamangmangan na pinawalang-saysay ng Islām. Ang dhihār at ang pag-aampon na iyon ay isang sinasabing inuulit-ulit ninyo sa pamamagitan ng mga bibig ninyo gayong walang reyalidad doon sapagkat ang maybahay ay hindi isang ina [ninyo] ni ang ampon ay isang anak para sa sinumang nag-angkin nito. Si Allāh – kaluwalhatian sa Kanya – ay nagsasabi ng totoo upang gumawa ayon dito ang mga lingkod Niya at Siya ay gumagabay tungo sa daan ng katotohanan.
Just as Allah has not placed two hearts in the chest of any man, as some of them believe, likewise He did not make wives like mothers with respect to being forbidden to marry, and likewise He did not make claimed sons like biological sons, because thihar which is for a man to make his wife unlawful for himself, and likewise, claiming the children of others as one’s own are practices of ignorance which Islam has nullified. That making unlawful through thihar and taking as sons those whose fathers you are not is a statement you repeat with your mouths, which has no reality. The wife is not a mother nor is the claimed son rightfully for the claimant. And Allah says the truth so that His servants practice it, and He guides towards the path of truth.
4- Allah, hiçbir adamın içinde iki kalp yaratmamıştır. Zıhar yaptığınız hanımlarınızı analarınız saymamıştır. Evlatlıklarınızı da öz oğullarınız kılmamıştır. Bunlar, ağızlarınızla gevelediğiniz (boş) sözlerden ibarettir. Allah, hakkı söyler ve doğru yola da O iletir.
5- Onları babalarına nispet ederek çağırın. Bu, Allah katında daha âdildir. Eğer babalarını bilmiyorsanız onlar, din kardeşleriniz ve dostlarınızdır. Yaptığınız hatalardan dolayı size bir günah yoktur; ama bile bile yaptıklarınız (böyle değildir). Allah çok bağışlayıcıdır, pek merhametlidir.
4. Yüce Allah, kullarını gerçekle ilgisi olmayan sözleri dolayısı ile azarlamakta ve gerçeğin söyledikleri gibi olmadığını açıklamaktadır. Çünkü onların bu kabilden sözleri asılsız bir yalandır ve dinen çirkin birtakım hususlar, bu gibi sözlerin sonucu olarak ortaya çıkmaktadır. Bu durum, Yüce Allah’ın takdir etmediği şeylerin var olduğunu ya da meydana geldiğini haber veren her tür konuşma hakkında geçerlidir. Ancak Yüce Allah, bunlar arasından şu hususları -bizzat meydana gelmiş olmaları ve açıklanmalarına ileri derecede ihtiyaç duyulması dolayısı ile- özellikle söz konusu ederek şöyle buyurmaktadır:“Allah hiçbir adamın içinde iki kalp yaratmamıştır.” Böyle bir şey olmaz. O bakımdan sakın siz herhangi bir kimse için: Onun göğsünde iki kalp vardır, demeyesiniz. O takdirde sizler ilâhî hilkat hakkında yalan söylemiş olursunuz.
Sizlerin hanımlarınıza: Sen benim için annemin sırtı gibisin yahut sen bana annem gibisin (haramsın) demek sureti ile “zıhâr yaptığınız hanımlarınızı analarınız saymamıştır.” Allah, onları sizin anneleriniz kılmamıştır; çünkü kişinin annesi, ancak kendisini doğuran kadındır. Anne, kişi için hem haramlık, hem hürmet itibari ile kadınlar arasında en üstün değere sahip olandır. Hanım ise kişiye en helâl olan kadındır. Birbiri ile bu kadar zıt konumda olan iki kadının biri ötekine nasıl benzetilebilir? Böyle bir şey caiz değildir. Nitekim Yüce Allah şöyle buyurmaktadır:“Aranızdan hanımlarına zıhâr yapanların hanımları onların anaları değildir. Onların anaları ancak onları doğuranlardır. Şüphe yok ki bunlar elbette çirkin ve yalan bir söz söylüyorlar.”(el-Mücadele, 58/2)“Evlatlıklarınızı da öz oğullarınız kılmamıştır.” Bu buyruktaki “evlâtlıklar” anlamına gelen “الأدعياء” kelimesi, kişinin kendisinden olmadığı halde çocuğu olduğunu iddia ettiği yahut onu evlatlık edinmiş olması sebebi ile kendisine nispet edilen çocuk demektir. Cahiliye döneminde ve İslâm’ın ilk yıllarında bu vardır. Yüce Allah, bu uygulamayı iptal edip ortadan kaldırmayı murat ettiğinden öncelikle bunun çirkinliğini ve böyle bir iddianın batıl ve yalan olduğunu açıklamıştır. Batıl ve yalan olan hiçbir şeyin ise Allah’ın şeriatında yeri yoktur. O nedenle Allah’ın kullarının da böyle bir vasfı kazanmamaları gerekir.
O nedenle Yüce Allah şöyle buyurmaktadır: Allah, sizden olmadığı halde kendinize ait olduğunu ileri sürdüğünüz yahut size nispet edilen çocukları, sizin öz oğullarınız kılmamıştır. Sizin gerçek evlâtlarınız, sizden doğanlar, sizden olanlardır. Kendinize nispet ettiğiniz ama başkalarından olma olan çocuklara gelince bunlar, sizin kendi öz çocuklarınız gibi olamazlar.
“Bunlar” sizin evlâtlıklar hakkında söylediğiniz: Bu filanın oğludur, yahut Onun babası falandır, şeklindeki sözleriniz “ağızlarınızla gevelediğiniz (boş) sözlerden ibarettir.”Yani bunun aslı da hiçbir anlamı da yoktur.“Allah, hakkı söyler.” Kesin doğru ve gerçek olanı bildirir. Bundan dolayı O, size buyrukları ve şeriati ile buna uymanızı emretmiştir. O’nun sözü de haktır, şeriati de haktır. Batıl olan söz ve fiiller ise hiçbir şekilde ona nispet edilemez. Bunların, O’nun hidâyeti ile hiçbir ilgisi yoktur. Çünkü O, ancak dosdoğru ve hak olan yollara iletir. Her ne kadar iyi kötü hepsi O’nun meşîeti ile meydana gelmiş olsa da bu böyledir. Çünkü O’nun meşîeti hayır ve şer namına var olan her bir şeyi kuşatacak şekilde umumidir.
Daha sonra Yüce Allah, onlara batıl iddiaları ihtiva eden önceki hallerini açıkça terk etmelerini emrederek şöyle buyurmaktadır:
5. “Onları” yani evlat edindiğiniz kimseleri onların gerçek “babalarına nispet ederek çağırın. Bu Allah katında daha âdildir.”Daha doğru ve daha uygundur.“Eğer” gerçek “babalarını bilmiyorsanız onlar, din kardeşleriniz ve dostlarınızdır.” Yani bunlar, Allah’ın dininde sizin kardeşleriniz ve bu yolla sizin dostlarınız olan kimselerdir. O bakımdan onları gerçek iman kardeşliği ile ve bu esas üzere dostlukla çağırın.
Onları evlat edinenlere nispet ederek çağırmayı terk etmek, kesin bir emirdir ve böyle bir şey yapmak caiz değildir. Öz babalarına nispet ederek çağırmaya gelince eğer babalarının kim oldukları biliniyor ise onlara nispet edilerek çağırılmalıdırlar. Şâyet babalarının kim oldukları bilinmiyor ise onlar hakkında bilinenle yetinilmelidir. Bu ise din kardeşliği ve din üzere dostluktur. Sakın babalarını bilmeyişiniz, onları kendilerini evlat edinenlere nispet ederek çağırmanıza mazeret olur, zannetmeyesin. Çünkü bu konudaki sakınca, bu bilmeyiş ile ortadan kalkmaz.
Sizden herhangi bir kimse dili sürçüp yanlışlıkla “yaptığınız hatalardan dolayı” onu evlat edinen kimseye nispet edip çağırması sebebi ile “size bir günah yoktur.” Bundan dolayı sorumluluk söz konusu değildir. Yahut gerçekte babası olmamakla birlikte zahiren babası olduğu bilinen kimseye nispet ederek o şahsı çağıracak olursanız, hata ile olması halinde, bunda bir vebal yoktur. “Ama bile bile yaptıklarınız (böyle değildir).”Kasten caiz olmayan sözleri söylemenizden ötürü sizi sorumlu tutacaktır.“Allah çok bağışlayıcıdır, pek merhametlidir.” Günahlarınızı bağışlamış ve size merhamet etmiştir. Çünkü geçmişte yaptıklarınızdan dolayı sizi cezalandırmamıştır. Yaptığınız hataları da müsamaha ile karşılamıştır. Din ve dünyanızı ıslah eden hükümleri sizlere açıklaması da size olan merhametindendir. Bu sebeple Yüce Rabbimize hamd-ü senâlar olsun.
Abolition of Adoption
Before Allah discusses ideas and theoretical matters, He gives tangible examples: one man cannot have two hearts in his body, and a man's wife does not become his mother if he says the words of Zihar to her: "You are to me like the back of my mother." By the same token, an adopted child does not become the son of the man who adopts him and calls him his son. Allah says:
مَّا جَعَلَ اللَّهُ لِرَجُلٍ مِّن قَلْبَيْنِ فِى جَوْفِهِ وَمَا جَعَلَ أَزْوَجَكُمُ اللاَّئِى تُظَـهِرُونَ مِنْهُنَّ أُمَّهَـتِكُمْ
(Allah has not made for any man two hearts inside his body. Neither has He made your wives whom you declare to be like your mothers' backs, your real mothers...) This is like the Ayah:
مَّا هُنَّ أُمَّهَـتِهِمْ إِنْ أُمَّهَـتُهُمْ إِلاَّ اللاَّئِى وَلَدْنَهُمْ
(They cannot be their mothers. None can be their mothers except those who gave them birth) (58:2).
وَمَا جَعَلَ أَدْعِيَآءَكُمْ أَبْنَآءَكُمْ
(nor has He made your adopted sons your real sons.) This was revealed concerning Zayd bin Harithah, may Allah be pleased with him, the freed servant of the Prophet . The Prophet had adopted him before prophethood, and he was known as Zayd bin Muhammad. Allah wanted to put an end to this naming and attribution, as He said:
وَمَا جَعَلَ أَدْعِيَآءَكُمْ أَبْنَآءَكُمْ
(nor has He made your adopted sons your real sons. ) This is similar to the Ayah later in this Surah:
مَّا كَانَ مُحَمَّدٌ أَبَآ أَحَدٍ مّن رِّجَالِكُمْ وَلَـكِن رَّسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ وَكَانَ اللَّهُ بِكُلِّ شَىْءٍ عَلِيماً
(Muhammad is not the father of any of your men, but he is the Messenger of Allah ﷺ and the last (end) of the Prophets. And Allah is Ever All-Aware of everything.) (33:40). And Allah says here:
ذَلِكُمْ قَوْلُكُم بِأَفْوَهِكُمْ
(That is but your saying with your mouths.) meaning, `your adoption of him is just words, and it does not mean that he is really your son,' for he was created from the loins of another man, and a child cannot have two fathers just as a man cannot have two hearts in one body.
وَاللَّهُ يَقُولُ الْحَقَّ وَهُوَ يَهْدِى السَّبِيلَ
(But Allah says the truth, and He guides to the way.) Sa`id bin Jubayr said:
يَقُولُ الْحَقَّ
(But Allah says the truth,) means, justice. Qatadah said:
وَهُوَ يَهْدِى السَّبِيلَ
(and He guides to the way) means, the straight path. Imam Ahmad said that Hasan told them that Zuhayr told them from Qabus, meaning Ibn Abi Zibyan, that his father told him: "I said to Ibn `Abbas, `Do you know the Ayah,
مَّا جَعَلَ اللَّهُ لِرَجُلٍ مِّن قَلْبَيْنِ فِى جَوْفِهِ
(Allah has not made for any man two hearts inside his body.) What does this mean' He said that the Messenger of Allah ﷺ stood up one day to pray, and he trembled. The hypocrites who were praying with him said, `Do you not see that he has two hearts, one heart with you and another with them' Then Allah revealed the words:
مَّا جَعَلَ اللَّهُ لِرَجُلٍ مِّن قَلْبَيْنِ فِى جَوْفِهِ
(Allah has not made for any man two hearts inside his body.)" This was also narrated by At-Tirmidhi, who said, "It is a Hasan Hadith". It was also narrated by Ibn Jarir and Ibn Abi Hatim from the Hadith of Zuhayr.
An Adopted Child should be named after His Real Father
ادْعُوهُمْ لاًّبَآئِهِمْ هُوَ أَقْسَطُ عِندَ اللَّهِ
(Call them (adopted sons) by their fathers, that is more just with Allah.) This is a command which abrogates the state of affairs that existed at the beginning of Islam, when it was permitted to call adopted sons after the man who adopted them. Then Allah commanded that they should be given back the names of their real fathers, and states that this was more fair and just. Al-Bukhari (may Allah have mercy on him) narrated that `Abdullah bin `Umar said: "Zayd bin Harithah, may Allah be pleased with him, the freed servant of the Messenger of Allah ﷺ, was always called Zayd bin Muhammad, until (the words of the) Qur'an were revealed:
ادْعُوهُمْ لاًّبَآئِهِمْ هُوَ أَقْسَطُ عِندَ اللَّهِ
(Call them (adopted sons) by (the names of) their fathers, that is more just with Allah.)" This was also narrated by Muslim, At-Tirmidhi and An-Nasa'i. They used to deal with them as sons in every respect, including being alone with them as Mahrams and so on. Hence Sahlah bint Suhayl, the wife of Abu Hudhayfah, may Allah be pleased with them both, said: "O Messenger of Allah! We used to call Salim our son, but Allah has revealed what He has revealed. He used to enter upon me, but I feel that Abu Hudhayfah does not like that. The Prophet said:
«أَرْضِعِيهِ تَحْرُمِي عَلَيْه»
(Breastfeed him and he will become your Mahram. )" Hence when this ruling was abrogated, Allah made it permissible for a man to marry the ex-wife of his adopted son, and the Messenger of Allah ﷺ married Zaynab bint Jahsh, the divorced wife of Zayd bin Harithah, may Allah be pleased with him, Allah said:
لِكَىْ لاَ يَكُونَ عَلَى الْمُؤْمِنِينَ حَرَجٌ فِى أَزْوَاجِ أَدْعِيَآئِهِمْ إِذَا قَضَوْاْ مِنْهُنَّ وَطَراً
(So that (in future) there may be no difficulty to the believers in respect of the wives of their adopted sons when the latter have no desire to keep them) (33:37). And Allah says in Ayat At-Tahrim:
وَحَلَـئِلُ أَبْنَآئِكُمُ الَّذِينَ مِنْ أَصْلَـبِكُمْ
(The wives of your sons from your own loins) (4:23). The wife of an adopted son is not included because he was not born from the man's loins. A "foster" son through breastfeeding is the same as a son born from one's own loins, from the point of view of Shari`ah, because the Prophet said in the Two Sahihs:
«حَرَّمُوا مِنَ الرَّضَاعَةِ مَا يُحَرَّمُ مِنَ النَّسَب»
(Suckling makes unlawful as lineage does.) As for calling a person "son" as an expression of honor and endearment, this is not what is forbidden in this Ayah, as is indicated by the report recorded by Imam Ahmad and the Sunan compilers -- apart from At-Tirmidhi -- from Ibn `Abbas, may Allah be pleased with him, who said: "We young boys of Banu `Abd Al-Muttalib came to the Messenger of Allah ﷺ at the Jamarat; he slapped us on the thigh and said,
«(أُبَيْنِيَّ) لَا تَرْمُوا الْجَمْرَةَ حَتَّى تَطْلُعَ الشَّمْس»
(O my sons, do not stone the Jamarah until the sun has risen.) This was during the Farewell Pilgrimage in 10 AH.
ادْعُوهُمْ لاًّبَآئِهِمْ
(Call them by their fathers.) This is concerning Zayd bin Harithah, may Allah be pleased with him. He was killed in 8 AH at the battle of Mu'tah. In Sahih Muslim it is reported that Anas bin Malik, may Allah be pleased with him, said: "The Messenger of Allah ﷺ said:
«يَابَنِي»
(O my son.)" It was also reported by Abu Dawud and At-Tirmidhi.
فَإِن لَّمْ تَعْلَمُواْ ءَابَاءَهُمْ فَإِخوَانُكُمْ فِى الدِّينِ وَمَوَلِيكُمْ
(But if you know not their father's then they are your brothers in the religion and Mawalikum (your freed servants).) Here Allah commands that adopted sons should be given back their fathers' names, if they are known; if they are not known, then they should be called brothers in faith or freed servants, to compensate for not knowing what their real lineage is. When the Messenger of Allah ﷺ left Makkah after performing his `Umrat Al-Qada', the daughter of Hamzah, may Allah be pleased with her, started following him, calling, "O uncle, O uncle!" `Ali took her and said to Fatimah, may Allah be pleased with her, "Take care of your uncle's daughter," so she picked her up. `Ali, Zayd and Ja`far -- may Allah be pleased with them -- disputed over of which of them was going to take care of her, and each of them gave his reasons. `Ali said, "I have more right, because she is the daughter of my paternal uncle." Zayd said, "She is the daughter of my brother." Ja`far bin Abi Talib said: "She is the daughter of my paternal uncle and I am married to her maternal aunt -- meaning Asma' bint `Umays." The Prophet ruled that she should stay with her maternal aunt, and said:
«الْخَالَةُ بِمَنْزِلَةِ الْأُم»
(The maternal aunt has the same status as the mother.) He said to `Ali, may Allah be pleased with him,
«أَنْتَ مِنِّي وَأَنَا مِنْك»
(You belong to me and I belong to you.) He said to Ja`far, may Allah be pleased with him,
«أَشْبَهْتَ خَلْقِي وَخُلُقِي»
(You resemble me both in your looks and in your attitude.) And he said to Zayd, may Allah be pleased with him,
«أَنْتَ أَخُونَا وَمَوْلَانَا»
(You are our brother and our freed servant.) This Hadith contains a number of rulings, the most important of which is that the Prophet ruled according to the truth, and that he sought to appease all the disputing parties. His saying to Zayd, may Allah be pleased with him,
«أَنْتَ أَخُونَا وَمَوْلَانَا»
(You are our brother and our freed servant.) is as Allah says in this Ayah:
فَإِخوَانُكُمْ فِى الدِّينِ وَمَوَلِيكُمْ
(your brothers in faith and your freed servants. ) Then Allah says:
وَلَيْسَ عَلَيْكُمْ جُنَاحٌ فِيمَآ أَخْطَأْتُمْ بِهِ
(And there is no sin on you concerning that in which you made a mistake,) meaning, if you call one of them after someone who is not in fact his father, by mistake, after trying your best to find out his parentage, then Allah will not attach any sin to this mistake. This is like the Ayah in which Allah commands His servants to say:
رَبَّنَا لاَ تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَا
(Our Lord! Punish us not if we forget or fall into error) (2:286). It was reported in Sahih Muslim that the Messenger of Allah ﷺ said:
«قَالَ اللهُ عَزَّ وَجَلَّ: قَدْ فَعَلْت»
(Allah says, "Certainly I did (so).") In Sahih Al-Bukhari, it was recorded that `Amr bin Al-`As, may Allah be pleased with him, said: "The Messenger of Allah ﷺ said:
«إِذَا اجْتَهَدَ الْحَاكِمُ فَأَصَابَ فَلَهُ أَجْرَانِ، وَإِنِ اجْتَهَدَ فَأَخْطَأَ فَلَهُ أَجْر»
(If the judge makes Ijtihad and reaches the right decision, he will have two rewards; if he makes Ijtihad and reaches the wrong decision, he will have one reward.) In another Hadith:
«إِنَّ اللهَ تَعَالى رَفَعَ عَنْ أُمَّتِي الْخَطَأَ وَالنِّسْيَانَ وَمَا يُكْرَهُونَ عَلَيْه»
(Allah will forgive my Ummah for mistakes, forgetfulness and what they are forced to do.) And Allah says here:
وَلَيْسَ عَلَيْكُمْ جُنَاحٌ فِيمَآ أَخْطَأْتُمْ بِهِ وَلَـكِن مَّا تَعَمَّدَتْ قُلُوبُكُمْ وَكَانَ اللَّهُ غَفُوراً رَّحِيماً
(And there is no sin on you concerning that in which you made a mistake, except in regard to what your hearts deliberately intend. And Allah is Ever Oft-Forgiving, Most Merciful.) meaning, the sin is on the person who deliberately does something wrong, as Allah says elsewhere:
لاَّ يُؤَاخِذُكُمُ اللَّهُ بِالَّلغْوِ فِى أَيْمَـنِكُمْ
(Allah will not call you to account for that which is unintentional in your oaths) (2:225). Imam Ahmad narrated from Ibn `Abbas that `Umar said: "Allah sent Muhammad ﷺ with the Truth and revealed to him the Book. One of the things that was revealed in it was the Ayah of stoning, so the Messenger of Allah ﷺ stoned adulterers and we stoned them after he died." Then he said, "We also used to recite, `Do not attribute yourselves to anyone other than your fathers, for this is disbelief, to attribute yourselves to anyone other than your fathers."' The Messenger of Allah ﷺ said:
«لَا تُطْرُونِي كَمَا أُطْرِيَ عِيسَى ابْنُ مَرْيَمَ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ، فَإِنَّمَا أَنَا عَبْدُاللهِ، فَقُولُوا: عَبْدُهُ وَرَسُولُه»
(Do not exaggerate in praising me as `Isa bin Maryam was praised upon him be peace and blessings. I am just a servant of Allah. Say, "He is His servant and Messenger.") Or Ma`mar may have said:
«كَمَا أَطْرَتِ النَّصَارَى ابْنَ مَرْيَم»
(As the Christians praised the son of Maryam. ) This was also narrated in another Hadith:
«ثَلَاثٌ فِي النَّاسِ كُفْرٌ: الطَّعْنُ فِي النَّسَبِ، وَالنِّيَاحَةُ عَلَى الْمَيِّتِ، وَالْاسْتِسْقَاءُ بِالنُّجُوم»
(Three things that people do are parts of disbelief: slandering a person's lineage, wailing over the dead and seeking rain by the stars.)
Tout comme Allah n’a pas n’a pas créé deux cœurs dans la poitrine d’un homme, Il n’a pas donné le même degré d’interdiction aux épouses et aux mères, ni n’a donné aux fils adoptifs le même degré de parenté qu’aux fils biologiques. Le ẓihâr( ), qui consiste à ce que l’époux déclare que son épouse lui est désormais illicite, ainsi que le tabannî (l’adoption plénière) sont deux traditions de la période préislamique que l’Islam a abrogées. Le ẓihâr et le tabannî ne sont au final que des paroles que vous prononcez et qui n’ont aucune réalité puisque vos épouses ne sont pas vos mères et les fils que vous adoptez n’ont aucun lien de parenté avec vous.
De la misma manera en que Al-lah no ha colocado dos corazones en el interior del ser humano, como creen algunos de ellos, Él tampoco hizo que las esposas sean como las madres con respecto a la prohibición de casarse con ellas, e igualmente, no ha hecho a los hijos adoptivos como a los suyos, ya que el dihar, que es cuando un hombre dice que su esposa sea ilícita para sí mismo, y reclamar a los hijos de otros como propios, son prácticas de la ignorancia que el Islam ha prohibido. Decir que sus esposas sean ilícitas a través del dihar y tomar a los hijos adoptados como propios, son afirmaciones que repiten con sus bocas, pero que no tienen sentido. La esposa no es madre ni el hijo adoptivo es hijo biológico. Al-lah expresa la verdad para que Sus siervos la practiquen, y los guía hacia el camino de la verdad.
Svevišnji Allah nije dao nijednom čovjeku dva srca u prsima, niti je žene vaše majkama vašim učinio, u smislu zabrane. Također, Allah, džellešanuhu, nije učinio da posinci budu kao biološki sinovi. Zihar, odnosno zabrana supruge kao što su zabranjene majke i sestre, te posinovljenje, samo su predislamski običaji koje je islam ukinuo. Niti žena postaje majka ziharom, niti je posinak sin kako ga vi tretirate, nego je to samo vaša prazna priča u kojoj nema istine, Mudri Allah istinu govori da bi ljudi prema njoj postupali. On je Onaj Koji ukazuje na put istine.
Così come Allāh non ha stabilito due cuori nel petto di un solo uomo, non ha stabilito che le mogli siano pari alle madri per ciò che è proibito, e non ha stabilito che i figli adottivi siano pari ai figli nati dai propri lombi, poiché il divorzio rende la moglie proibita all'uomo, e così l'adozione. Le abitudini dell'ignoranza, che L'Islām ha cancellato, riguardo il divorzio e l'adozione, sono parole che ripetete con le vostre lingue e che non hanno nessun riscontro nella realtà: la moglie non è una madre, né il figlio adottivo è figlio di chi lo adotta; mentre Allāh, gloria Sua, dice la verità, in modo che i Suoi sudditi la seguano, ed Egli guida alla Retta Via.
Commentary
Previous verses carried instructions to the Holy Prophet ﷺ asking him not to act upon their advice and not to be cajoled into what they wanted to achieve. In the cited verses, there is a refutation of three customs prevailing among disbelievers as well as of their false notions.
(1) During jahiliyyah, Arabs used to say about a person who was smarter than others that he had two hearts in his chest cage.
(2) Then they had a custom about their wives following which a person would declare his wife to be like the back of his mother, or some other part of the body, and go on to say, 'you are, for me, like the back of my mother.' This, in their usage, was called "Zihar." It is a derivation from: Zahr, which means 'back'. They thought that if a person who had done "Zihr" with his wife, she becomes haram (unlawful) to him forever.
(3) And then they had another custom under which one person would make the son of another his so-called or adopted son and who so would take a son in that manner, the boy would become known as 'his' son and would be addressed as such. According to their practice, this so-called or adopted son used to be recognized in all rules and regulations as a 'real' son. For instance, he would be regarded as a sharer even in inheritance, like a real offspring along with the children from his loins. Then, they would also regard the marriage relations of the so-called or adopted son as falling under the standard rule whereby the marriage with a category of certain women is unlawful. For example, as marriage with the wife of one's real son remains unlawful even after he has divorced her, they also took the divorced wife of the so-called or adopted son to be unlawful for that person.
Since the first of the three notions of the period of Jahiliyyah were not tied up with religious belief or conduct, therefore, the Shari'ah of Islam had no need to refute it. To determine whether there is just the one heart inside the chest or, may be, there are two as well was simply a case of anatomical inquiry. That it was obviously false was known to everyone. Therefore, most likely, the matter of its refutation was also introduced as a prologue to the other two issues and it was said: The way false is the saying of the people of Jahiliyyah - that 'someone could have two hearts in his chest', the falsity of which is known to everyone - similarly, false are their notions in the matters of Zihar (falsely declaring one's wife unlawful to him like his mother) and adoption of sons.
As for the injunctions governing the two issues of Zihar and adopted son, these are among the social and familial issues that have a great importance in Islam - to the extent that even their subsidiary details have been given in the Qur'an by Allah Ta’ ala Himself. unlike other matters, this has not been left at the declaration of principles only with its detailed enunciation entrusted with the Holy Prophet t. Regarding both these issues, the people of Jahiliyyah, following their baseless whims, had a bunch of self-made laws relating to the lawful and the unlawful, the permissible and the impermissible. It was the duty of the True Religion that it should refute these false notions and make the truth manifest. Therefore, it was said:i It means: 'You are wrong in thinking that, should someone call his wife the equal or like of his mother, the wife does not go on to become unlawful for him forever like his real mother. Just because you say so, a wife does not become a mother, in reality. Your mother is but she who gave birth to you.' Now, at least, the notion of the people of Jahiliyyah that Zihar makes one's wife unlawful for ever is refuted by this verse. What happens next? Does saying so bring about any legal effect? The standing injunction in this connection appears in Surah al-Mujadalah [ 58:2-4] where saying so has been called a sin and abstention from it obligatory. And it is provided there that he who has made such a declaration should offer a kaffarah (expiation) of having done zihar after which having intercourse with his wife becomes lawful for him. The details of this issue will appear in the Commentary on Surah al-Mujadalah (Ma` ariful-Qur'an, Volume VIII).
The second issue was that of the mutabanna, i.e adopted son. About that, it was said: وَمَا جَعَلَ أَدْعِيَاءَكُمْ أَبْنَاءَكُمْ (nor did he make your adopted sons your (real) sons - 4). The word: اَدعِیَاء (ad'iya' ) is the plural of: دَعِیُّ (da'iyy) which means a so-called son. The sense is that the way no man has two hearts inside him and the way by likening one's wife to one's mother, the wife does not become the mother - similarly, the so-called son does not become your real son. In other words, neither will he be entitled to a share in inheritance with other sons, nor the precepts of the unlawfulness of marriage will apply to him. For example, the way the divorced wife of a real son is unlawful for his father forever, the divorced wife of an adopted son is not unlawful for his so-called father. Since this last matter affects many other matters, therefore, it was complimented by another injunction, that is, even an adopted son should be attributed to his real father, and not to the person who has adopted him - because, this spells out the danger of misgiving and confusion creeping in many matters.
There is a hadith from Sayyidna Ibn ` Umar ؓ appearing in al-Bukhari, Muslim and others in which it has been said: 'Before the revelation of this verse, we used to call Zayd Ibn Harithah by the name of Zayd Ibn Muhammad (because the Holy Prophet ﷺ had taken him in as his mutabanna, adopted son). After the revelation of this verse, we abandoned this practice.'
Ruling
This tells us about many people who call the children of others as 'son' which, if because of simple affection, not because of declaring him an adopted son or a mutabanna , then, this would though be permissible, still, it is not the better choice, because it looks like violating the prohibition, at least in appearance. (As in Ruh a1-Ma` ni from al-Khafaji Ala al-Baidawi)
And this is the same matter which, by throwing the Quraish of Arabia into deception, led them to commit a sin of terribly serious proportions to the extent that they started blaming the Holy Prophet t by saying that he had married the divorced wife of his 'son', while in fact, he was not his son, but only a mutabanna (adopted son) - something that will be mentioned in this very Surah a little later.
Allah không bao giờ đặt vào lòng ngực của một con người hai con tim. Tương tự, Ngài không hề xem vị trí người vợ như mẹ đẻ về mặt cấm giao hợp, Ngài cũng không bao giờ xem con nuôi như con ruột. Quả thật, Zihaar - việc người đàn ông tự cấm mình gần gũi vợ khi thốt câu so sánh vợ như mẹ và chị em gái - và nhận con nuôi là hai phong tục của người thời tiền Islam đều bị Islam xóa bỏ. Hai điều đó thường được họ lặp đi lặp lại trên cửa miệng không phải là sự thật, vợ không thể là mẹ và con nuôi không thể là con ruột cho dù có tuyên bố, bởi lẽ Allah luôn phán lời chân lý để đám nô lệ của Ngài tuân theo và Ngài hướng dẫn họ đến với con đường chân lý.
"Allah sekali-kali tidak menjadikan bagi seseorang dua buah hati dalam rongganya; dan Dia tidak menjadikan istri-istrimu yang kamu zhihar itu sebagai ibumu, dan Dia tidak menjadikan anak-anak angkatmu sebagai anak kandungmu (sendiri). Yang demikian itu hanyalah perkataanmu di mulutmu saja. Dan Allah mengatakan yang sebenarnya dan Dia menunjukkan jalan (yang benar). Panggillah mereka (anak-anak angkat itu) dengan mema-kai nama bapak-bapak mereka; itulah yang lebih adil pada sisi Allah. Dan jika kamu tidak mengetahui bapak-bapak mereka, maka (panggillah mereka sebagai) saudara-saudaramu seagama dan maula-maulamu. Dan tidak ada dosa atasmu terhadap apa yang kamu khilaf padanya, tetapi apa yang disengaja oleh hatimu. Dan Allah Maha Pengampun lagi Maha Penyayang." (Al-Ahzab: 4-5).
(4) Allah سبحانه وتعالى mencela hamba-hambaNya karena membicara-kan sesuatu yang sama sekali tidak ada hakikatnya (kebenarannya) dan Allah سبحانه وتعالى tidak menjadikannya seperti apa yang mereka katakan. Sebab, sesungguhnya perkataan dari kalian itu adalah kedustaan dan kepalsuan yang dapat menimbulkan berbagai kemungkaran secara syar'i. Ini adalah satu kaidah umum dalam setiap pembica-raan tentang apa saja, dan ia menginformasikan kejadian dan ke-beradaan sesuatu yang tidak ditetapkan oleh Allah سبحانه وتعالى. Akan tetapi Allah سبحانه وتعالى mengkhususkan untuk menyebutkan hal-hal tersebut karena ia memang sudah terjadi dan karena kebutuhan mendesak untuk menjelaskannya, maka Dia berfirman, ﴾ مَّا جَعَلَ ٱللَّهُ لِرَجُلٖ مِّن قَلۡبَيۡنِ فِي جَوۡفِهِۦۚ ﴿ "Allah sekali-kali tidak menjadikan bagi seseorang dua buah hati dalam rongganya." Ini tidak ada. Maka jangan sekali-kali kalian mengatakan tentang seseorang "bahwa dia mempunyai dua hati di dalam rongga badannya" sebab kalian akan menjadi orang-orang yang berdusta terhadap ciptaan ilahi. ﴾ وَمَا جَعَلَ أَزۡوَٰجَكُمُ ٱلَّٰٓـِٔي تُظَٰهِرُونَ مِنۡهُنَّ ﴿ "Dan Dia tidak menjadikan istri-istrimu yang kamu zhihar itu," yaitu seperti salah satu dari kalian mengatakan kepada istrinya, "engkau bagiku seperti punggung ibuku sendiri" atau "seperti ibuku sen-diri." Padahal Allah tidak menjadikan mereka ﴾ أُمَّهَٰتِكُمۡۚ ﴿ "sebagai ibu-mu." Ibumu adalah orang yang telah melahirkanmu dan menjadi wanita yang paling terhormat dan paling haram (untuk dinikahi), sedangkan istrimu adalah wanita yang paling halal untukmu, lalu bagaimana kamu bisa menyamakan salah satu dengan yang lain yang sangat bertolak belakang?! Ini adalah perkara yang tidak boleh, sebagaimana yang difirmankan Allah سبحانه وتعالى,
﴾ ٱلَّذِينَ يُظَٰهِرُونَ مِنكُم مِّن نِّسَآئِهِم مَّا هُنَّ أُمَّهَٰتِهِمۡۖ إِنۡ أُمَّهَٰتُهُمۡ إِلَّا ٱلَّٰٓـِٔي وَلَدۡنَهُمۡۚ وَإِنَّهُمۡ لَيَقُولُونَ مُنكَرٗا مِّنَ ٱلۡقَوۡلِ وَزُورٗاۚ ﴿
"Orang-orang yang menzhihar istrinya dari kamu, (menganggap istrinya bagai ibunya, padahal) tiadalah istri mereka itu ibu-ibu mereka. Ibu-ibu mereka tidak lain hanyalah wanita yang melahirkan mereka. Dan sesungguhnya mereka sungguh-sungguh mengucapkan suatu perkataan yang mungkar dan dusta." (Al-Mujadilah: 2).
﴾ وَمَا جَعَلَ أَدۡعِيَآءَكُمۡ أَبۡنَآءَكُمۡۚ ﴿ "Dan Dia tidak menjadikan anak-anak ang-katmu sebagai anak kandungmu (sendiri)," anak-anak angkat adalah anak yang diklaim oleh seseorang sebagai anaknya, padahal ia bukan anaknya, atau yang dipanggilkan kepadanya (dibinkan kepadanya) disebabkan karena dia mengadopsinya sebagai anak angkat, seperti kebiasaan yang terjadi pada masa jahiliyah dan awal-awal lahirnya Islam. Lalu Allah سبحانه وتعالى hendak memberantas dan menghapusnya. Maka Dia terlebih dahulu menjelaskan kekejian-nya, dan bahwa perbuatan itu adalah kebatilan dan kedustaan. Sedangkan setiap kebatilan dan kedustaan itu tidak ada tempat di dalam syariat Allah, dan hamba-hambaNya itu tidak akan ber-karakter dengan yang demikian. Allah سبحانه وتعالى berfirman (bahwa) Allah tidak menjadikan anak-anak angkat yang kalian klaim atau yang dipanggil dengan menyertakan nama kalian, sebagai anak kalian. Sebab, sesungguhnya anak-anak kalian yang hakiki adalah yang dilahirkan oleh istri kalian dan mereka berasal dari kalian. Sedang-kan para anak angkat tersebut bukan dari kalian. Maka Allah tidak menjadikan yang demikian itu sebagai anak kalian.
﴾ ذَٰلِكُمۡ ﴿ "Yang demikian itu," maksudnya, perkataan yang kalian katakan tentang anak angkat, bahwa dia adalah anak si A yang telah mengklaimnya, atau bapak anak itu adalah si B, ﴾ قَوۡلُكُم بِأَفۡوَٰهِكُمۡۖ ﴿ "hanyalah perkataanmu di mulutmu saja," maksudnya, perkataan yang tidak ada hakikatnya sama sekali dan tidak ada maknanya, ﴾ وَٱللَّهُ يَقُولُ ٱلۡحَقَّ ﴿ "dan Allah mengatakan yang sebenarnya" maksudnya, mengatakan yang yakin dan yang benar. Maka dari itu, Dia me-nyuruh kalian mengikutinya berdasarkan Firman dan syariatNya, sedangkan perkataanNya adalah benar dan syariatNya adalah benar. Perkataan-perkataan dan perbuatan-perbuatan yang batil tidak boleh dinisbatkan (disandarkan) kepadaNya dari sudut pan-dang mana pun, dan ia bukan bagian dari hidayahNya, sebab Allah tidak menunjukkan kecuali hanya kepada jalan yang lurus dan jalan yang benar. Dan sekalipun hal yang demikian itu terjadi atas kehendakNya (masyi`ahNya), maka kehendakNya bersifat umum, meliputi setiap apa saja yang ada, berupa kebaikan dan keburukan.
(5) Kemudian Allah menegaskan kepada mereka untuk me-ninggalkan kondisi yang pertama yang mengandung perkataan batil, seraya berfirman, ﴾ ٱدۡعُوهُمۡ ﴿ "Panggillah mereka," maksudnya, anak-anak angkat itu, ﴾ لِأٓبَآئِهِمۡ ﴿ "dengan memakai nama bapak-bapak mereka," yang memperanakkan mereka, ﴾ هُوَ أَقۡسَطُ عِندَ ٱللَّهِۚ ﴿ "itulah yang lebih adil pada sisi Allah," maksudnya, yang lebih adil, lebih lurus dan lebih berpetunjuk. ﴾ فَإِن لَّمۡ تَعۡلَمُوٓاْ ءَابَآءَهُمۡ ﴿ "Dan jika kamu tidak me-ngetahui bapak-bapak mereka," yang sebenarnya, ﴾ فَإِخۡوَٰنُكُمۡ فِي ٱلدِّينِ وَمَوَٰلِيكُمۡۚ ﴿ "maka (panggillah mereka sebagai) saudara-saudaramu seagama dan maula-maulamu," maksudnya, mereka adalah saudara-saudara ka-lian dalam agama Allah dan maula-maula kalian. Maka panggillah mereka dengan sebutan persaudaraan keimanan yang tulus dan maula-maula atas dasar itu. Jadi, meninggalkan seruan dengan me-nyebut nama orang yang menjadikan mereka anak angkat adalah keniscayaan, tidak boleh dilakukan. Sedangkan memanggil mereka dengan menyertakan nama bapak kandung mereka, jika diketahui, maka hendaknya mereka melakukan demikian. Dan jika mereka tidak mengetahuinya maka cukuplah memanggil mereka (dengan nama) yang telah dikenal pada mereka, yaitu saudara seagama dan hubungan maula. Maka jangan kalian mengira bahwa kondisi di mana kalian tidak mengetahui bapak kandung mereka menjadi alasan bagi kalian untuk memanggil mereka dengan nama orang yang menjadikan mereka anak angkat; sebab sesuatu yang dilarang tidak akan gugur disebabkan hal tersebut.
﴾ وَلَيۡسَ عَلَيۡكُمۡ جُنَاحٞ فِيمَآ أَخۡطَأۡتُم بِهِۦ ﴿ "Dan tidak ada dosa atasmu terha-dap apa yang kamu khilaf padanya" seperti secara tidak sengaja lidah salah seorang kalian memanggil mereka dengan nama orang yang menjadikannya sebagai anak angkat. Hal seperti ini tidak ada sanksi hukumnya; atau dia mengetahui ayahnya secara zahir lalu dia memanggilnya dengan menyertakan namanya, padahal se-sungguhnya secara batin dia bukan bapaknya, maka tidak ada dosa baginya dalam hal seperti itu apabila terjadi karena khilaf (dan tidak sengaja). ﴾ وَلَٰكِن ﴿ "Tetapi" Dia akan menghukum kalian dise-babkan perkataan yang dilarang namun disengaja oleh hati kalian, ﴾ وَكَانَ ٱللَّهُ غَفُورٗا رَّحِيمًا ﴿ "dan Allah Maha Pengampun lagi Maha Penyayang." Dia mengampuni dan merahmati kalian; yang mana Dia tidak menghukum kalian atas apa yang sudah berlalu, dan Dia memaaf-kan kalian atas sesuatu yang tidak sengaja kalian ucapkan, dan Dia berbelas-kasih kepada kalian, di mana Dia menjelaskan kepada kalian hukum-hukum (aturan-aturanNya) yang dapat memperbaiki agama dan dunia kalian. Maka segala puji bagiNya.
Yüce Allah, hiçbir adamın göğsüne iki kalp koymamış ve eşlerinizi sizlere anneleriniz gibi haram konumunda kılmamıştır. Aynı şekilde üvey evladı da öz evlat konumuna koymamıştır. Şüphesiz ki zıhâr -kocanın karısını annesi ve kız kardeşi gibi kendisine haram kılması- ve evlat edinmek, İslam'ın hükmünü ortadan kaldırdığı cahiliye adetlerindendir. Zıhâr ve evlat edinme dillerinizde söylediğiniz fakat hakikatı olmayan sözlerinizdir. Eş, anne değildir; oğlu olduğu iddia edilen (üvey) çocuk da o kimsenin oğlu değildir. Allah -Subhânehû ve Teâlâ- kullarının amel etmesi için hakkı söyler ve O doğru yola iletir.
Affiliez ceux que vous prétendez être vos fils à leurs véritables pères car ceci est plus juste pour Allah et si vous ne connaissez pas l’identité de vos pères, ce sont vos frères en religion et vos affranchis. Appelez-les donc lorsque vous vous adressez à eux « ô mon frère » ou « ô mon cousin » par exemple et il n’est rien reproché à l’un d’entre vous qui affilie par erreur un affranchi à son ancien maître mais vous commettez un péché lorsque vous le faites sciemment. Allah pardonne à ceux de Ses serviteurs qui se repentent et est miséricordieux envers eux puisqu’Il ne leur reproche pas leur faute.
Evlatlarınız olduğunu iddia ettiğiniz üvey evlatlarınızı gerçek babalarına nispet edin. Onların babalarına nispet edilmesi Allah katında adaletli olandır. Eğer kendilerine nispet edeceğiniz babalarının kim olduğunu bilmiyorsanız, onlar sizin din kardeşleriniz ve azat ettiğiniz hür kimselerdir. Onlardan birine "Ey kardeşim!" ya da "Ey amcamın oğlu!" diye seslenin. Sizden birisi hata edip, unutarak evlatlık edinilen çocuğu evlat edinen kimseye nispet ederse; bunda o kimse için bir günah yoktur. Fakat bunu kasıtlı olarak söylerseniz günaha girersiniz. Şüphesiz Yüce Allah; tövbe eden kullarını çokça bağışlayan, onlara karşı çok merhametli olandır. Öyle ki, yaptıkları hatadan onları sorumlu tutmaz.
A man does not have two hearts in his chest. This shows that contradictory thinking does not fit in with the scheme of creation. When a man has been given one heart, his thinking should also be one. It cannot be that in one and the same heart, sincerity coexists with hypocrisy, devotion to God with a time-serving mentality, justice with oppression and vanity with modesty. Of the two alternatives, man can have only the God-fearing one, and that is as it should be. This is a matter of principle, and under it are covered the pre-Islamic conventions of divorce (zihar) and adoption. It was the custom among pre-Islamic Arabs that if a man said to his wife, ‘You are like my mother’s back for me’, then his wife was treated as forbidden for him forever, just as his mother was forbidden for him. Similarly, in the matter of an adopted son, they held the belief that he became just like a real son. He was given the same status as a real son in every respect. The Quran abolished this custom completely. It has been made clear in the Quran that it is against the system underlying creation for the status of a real mother to be the same as that of an adoptive mother or the status of an adopted son to be the same as that of a real son. If a man commits an error unknowingly, he is pardonable before God. But, if a man is fully aware of the reality of an affair, and in spite of that he does not desist from wrongdoing, he ceases to be pardonable.
Attribute those you claim to be your sons towards their real fathers, because attributing them towards them is justice in the eyes of Allah. But if you do not know their fathers to whom you can attribute them, then they are your brothers in religion and the sons of your uncles, so call them by: “O brother” or “O cousin”. And there is no sin on you if one of you makes a mistake and attributes a claimed son towards his claimant, but you will be sinful if you intentionally say that. And Allah is Forgiving to those of His servants who repent, Merciful to them as He did not punish them due to mistakes.
Mag-ugnay kayo sa mga inaangkin ninyo na sila ay mga anak ninyo sa mga ama nilang tunay sapagkat ang pag-uugnay sa kanila sa mga ito ay ang katarungan sa ganang kay Allāh. Ngunit kung hindi kayo nakaaalam para sa kanila ng mga ama na maiuugnay ninyo sila sa mga ito, sila ay mga kapatid ninyo sa relihiyon at mga pinalaya ninyo mula sa pagkaalipin. Kaya tumawag kayo sa [bawat] isa sa kanila na "O kapatid" at "O pinsan." Walang kasalanan sa inyo kapag nagkamali ang isa sa inyo saka nag-ugnay siya sa isang inaangking anak sa nag-aangking ama nito, subalit nagkakasala kayo sa pagsasadya ng pagsambit niyon. Laging si Allāh ay Mapagpatawad para sa sinumang nagbalik-loob kabilang sa mga lingkod Niya, Maawain sa kanila yayamang hindi Siya nanisi sa kanila dahil sa kamalian.
Nisbahkan anak-anak angkat yang kalian klaim sebagai anak-anak kalian kepada bapak-bapak mereka yang sesungguhnya karena menisbahkan mereka kepada bapak-bapak mereka adalah keadilan di sisi Allah. Apabila kalian tidak tahu bapak-bapak mereka untuk dinisbahkan kepada mereka maka mereka adalah saudara kalian seagama dan mantan budak-budak kalian. Oleh karena itu, panggillah mereka dengan panggilan: ‘Wahai saudaraku’ atau ‘Wahai anak pamanku’. Tidak ada dosa bagi seseorang di antara kalian bila ia secara tidak sengaja bersalah dalam menisbahkan seseorang kepada yang bukan bapaknya, akan tetapi kalian berdosa apabila sengaja mengucapkan hal itu. Allah Maha Pengampun bagi orang yang bertobat kepada-Nya dari para hamba-Nya dan Maha Penyayang terhadap mereka dengan tidak menghukum mereka karena suatu kesalahan yang tidak disengaja.
Attribuite la parentela di chi avete affermato siano vostri figli ai loro veri padri, poiché attribuirli a loro è la cosa giusta, presso Allāh. Se non conoscete i loro padri, così da poterla attribuire a loro, considerateli vostri fratelli nella religione, e non rendeteli vostri schiavi. Chiamateli: "O fratello", oppure: "O cugino", e non commette peccato se qualcuno di voi, per errore, attribuisce al figlio adottivo il nome di chi lo ha adottato, ma commettete peccato se lo fate di proposito. Allāh è Perdonatore nei confronti dei Suoi sudditi pentiti, misericordioso con loro, poiché non dà peso agli errori.
Djecu pripisujte njihovim očevima i nemojte dozvoliti da se rodoslov pomiješa, to je kod Allaha ispravnije i tako je pravičnije. Ako ne znate ko su očevi određene djece, ili onih koji su ropstva oslobođeni, onda ih zovite obraćajući im se kao braći u vjeri. Kažite im: "Brate, amidžiću!" I nećete imati grijeh ako nenamjerno pogriješite, pa nekoga nekom pripišete, Allah će vam u grijeh upisati samo ako namjerno nešto zabranjeno izgovorite. Allah je Onaj Koji prelazi preko greške onog koji nehotično pogriješi, samilostan je prema pokajnicima koji ne ustrajavaju u griješenju.
Các ngươi hãy gọi những đứa trẻ mà các ngươi tự cho rằng là con đẻ của mình theo đúng gia phả của cha ruột của chúng, việc gọi đúng gia phả như thế là lẽ công bằng đối với Allah. Nếu trường hợp không biết rõ cha đẻ của chúng là ai để gọi cho đúng thì chúng là anh em đồng đạo với các ngươi và là người đại diện của nhau với các ngươi. Cho nên hãy gọi chúng là người anh em hoặc là người con của chú (bác) của tôi. Và các ngươi không bị bắt tội khi các ngươi không cố ý gọi ai đó không đúng gia phả của y nhưng các ngươi sẽ bị bắt tội khi các ngươi cố tình gọi sai như thế. Allah luôn tha thứ cho người nô lệ nào biết ăn năn sám hối và luôn khoan dung, không bắt tội khi họ lỡ lầm vi phạm.
Llamen a quienes adoptan como hijos por el apellido de sus verdaderos padres, porque atribuirlos a ellos es justicia ante los ojos de Al-lah. Pero si no conocen a sus padres, entonces son sus hermanos en la religión, así que llámenlos: “hermano” o “primo”. No habrá pecado si uno de ustedes lo hace por error, pero será un pecado si lo hace intencionalmente. Al-lah es perdonador con aquellos de Sus siervos que se arrepienten, y misericordioso con ellos al no castigarlos por sus errores.
6- Peygamber, mü’minler için kendi canlarından önce gelir. Onun hanımları da onların analarıdır. Akrabalar da Allah’ın Kitabı gereğince birbirlerine (varis olmaya) diğer mü’minlerden ve muhacirlerden daha layıktırlar. Ancak dostlarınıza (vasiyette bulunarak) iyilikte bulunmanız müstesnâ. Bunlar, Kitapta yazılmıştır.
6. Yüce Allah, mü’minlere Rasûlullah sallallahu aleyhi ve sellem’in durumunu ve mertebesini kendisi vasıtası ile anlayacakları ve böylece bu durumuna ve mertebesine uygun olarak ona muamele edecekleri bir haber vermektedir:“Peygamber mü’minler için kendi canlarından önce gelir.” İnsana en yakın ve sahip olduğu en ileri şey, canıdır. İşte Allah Rasûlü mü’min için canından önce gelir. Çünkü o, kendilerine samimiyetle öğüt vermiş, iyiliklerini istemiş, onlara şefkat ve merhamet göstermiştir. Bütün mahlukat arasında onlara en merhametli ve en şefkatli olan odur. Allah Rasûlü’nün onlar üzerindeki lütuf ve ihsanı herkesten daha çoktur. Onlara zerre ağırlığınca bir hayır ulaşmışsa, zerre ağırlığınca bir kötülük de onlardan uzaklaşmışsa bu, ancak onun vasıtası ile olmuştur.
O nedenle onlara düşen görev, nefislerinin istekleri yahut herhangi bir insanın isteği, Allah Rasûlünün isteği ile çatışacak olursa Allah Rasûlünün isteğine öncelik tanımaktır. Kim olursa olsun başkasının sözü ile Allah Rasûlünün sözüne karşı çıkmamalı, onun uğrunda canlarını, mallarını ve evlatlarını feda edebilmeli, bütün varlıklardan daha çok onu sevmeli, o buyurmadıkça kendileri bir söz söylememeli ve onun önüne geçmemelidirler.
O sallallahu aleyhi ve sellem -bazı ashabın kıraatinde de olduğu gibi- mü’minlerin babasıdır. Tıpkı bir babanın evladını yetiştirmesi gibi ashabını yetiştirmiştir. Böyle bir babalığın sonucu da onun hanımlarının, mü’minlerin anneleri olmasıdır. Yani hürmet, onlarla evlenmenin haram oluşu ve onlara saygı gösterme noktasında anneleri gibidirler. Ancak halvet ve mahremiyet bundan müstesnadır.
Bu ifadeler, sanki ileride gelecek olan ve daha önceleri “Muhammed oğlu Zeyd” diye anılan Zeyd b. Harise’nin kıssasına dair bir mukaddime gibidir. Nitekim Yüce Allah:“Muhammed sizin adamlarınızdan hiç kimsenin babası değildir.”(el-Ahzab, 33/40) buyruğu ile Zeyd’in Peygamber’le nesep bağını ve ona nispet edilmesini kesip atmıştır.
Yüce Allah, bu âyet-i kerimede de bütün mü’minlerin Allah Rasûlünün evlâtları durumunda olduğunu haber vermektedir. Bu konuda kimsenin kimseye bir üstünlüğü yoktur. Onlardan herhangi bir kimse ona neseben nispet edilmese bile hiç şüphesiz aralarındaki iman bağı kopmaz. O bakımdan hiç kimse üzülmesin.
Allah Rasûlünün hanımlarının, mü’minlerin anneleri olmalarının bir sonucu olarak onların, Peygamber’den sonra herhangi bir kimse tarafından nikahlanmaları helâl değildir. Nitekim Yüce Allah, şu buyruğunda da bu gerçeği açıkça ifade etmektedir:“... onun ardından zevcelerini nikâhlamanız da sizin için ebediyyen olacak bir şey değildir.”(el-Ahzâb, 33/53)“Akrabalar” uzak ya da yakın olsunlar “Allah’ın Kitabı” yani hükmü “gereğince birbirlerine (varis olmaya) diğer mü’minlerden ve muhacirlerden daha layıktırlar.” Sözü geçen bu mü’min akrabalar ister muhacir olsunlar, ister muhacir olmasınlar “zevi’l-erhâm” diye bilinen yakın akrabalardır ve mirasta daha önce gelirler. Akrabalar birbirlerine mirasçı olur ve birbirlerine iyilikte bulunurlar. Onların bu yakınlıkları da anlaşma ile yapılan akrabalık ve yardımlaşma bağlarından ve evlâtlıklardan önce gelir. Nitekim bunlar, daha önceleri bu sebepler dolayısı ile “zevi’l-erham” diye bilinen yakın akrabalardan ayrı olarak mirasçı oluyorlardı. İşte bu mirasçılık bağını Yüce Allah, bu buyrukla koparmakta ve mirası -bir lütuf ve hikmeti olarak- akrabalara tahsis etmektedir. Çünkü durum, eski âdet üzere devam edecek olsa idi akrabaları mirastan mahrum etmek için pek çok fesat ve kötülükler baş gösterir ve hilelere başvurulurdu.
Bu âyet-i kerime, veli gereke bütün konularda -nikah veliliği, mal ve benzeri hususlardaki velilik gibi- “zevi’l-erham”ın veliliğinin söz konusu olacağına da delildir.“Ancak dostlarınıza (vasiyette bulunarak) iyilikte bulunmanız müstesnâ.”Onlara Yüce Allah tarafından tespit edilmiş farz bir hisse ve bir hak yoktur. Bu iyilik, sizin kendi isteğinizle olacak bir şeydir. Dilerseniz siz, bunu bir bağış olarak yapabilirsiniz ve bir iyilik olarak onlara malınızdan verebilirsiniz.“Bunlar” sözü edilen hükümler “Kitapta yazılmıştır.” Allah, bunu yazılı olarak tespit ve takdir etmiştir. Bunun yerine gelmesi kaçınılmazdır.
A Prophet during his life-time is, in person, of prime importance to the faithful and after his death he is so in principle. The reason for this is that Prophet is God’s representative on earth. In order to maintain the dignity and importance of the Prophet’s teachings, it is necessary that his existence should be sacred in the eyes of the people. Even his wives should be held in high esteem as mothers. After the prophet and his wives, relations with other members of society or community are determined on the basis of the principle of ‘blood-relatives being the nearest’ and, accordingly, people have rights over each other. Sometimes, in fulfillment of requirements in religious matters, the sharing of rights among non-relatives may be established temporarily, as was done after the migration (hijrah) to Madinah in the early days. But, as a permanent social arrangement, real relatives have preferential claims and it will be so always.
Le Prophète Muħammad a plus de droit sur les croyants qu’ils en ont sur eux-mêmes dans tout ce qu’il les appelle, même s’ils penchent vers des choses différentes de celles auxquelles il les appelle. Ses épouses sont les mères de tous les croyants et il est illicite à tout croyant d’épouser l’une d’entre elles après sa mort. Dans le jugement d’Allah, concernant l’héritage, les liens du sang prévalent sur les liens de la foi et de la migration pour la cause d’Allah. Des gens ont en effet hérité sur la base des liens de la foi et de la migration pour la cause d’Allah et dorénavant, cette forme d’héritage est abrogée sauf si, ô croyants, vous faites une faveur à vos affranchis qui n’héritent pas de vous et êtes bienfaisants envers eux, vous êtes libres d’agir ainsi. Ce jugement est tracé dans la Table Préservée et il doit être exécuté.
Đối với những người có đức tin, Nabi Muhammad có quyền hơn ai nhất trong tất cả những gì Ngài kêu gọi họ đến với nó cho dù bản thân họ có nghiêng về ai khác ngoài Y và các bà vợ của Y là những người mẹ của toàn thể những người có đức tin. Người có đức tin tuyệt đối không được kết hôn với bất cứ người vợ nào của Y sau khi Y qua đời. Allah qui định người trong họ hàng ưu tiên thừa kế tài sản lẫn nhau hơn những người có đức tin khác cũng như những người di cư vì chính nghĩa của Allah - đây là những người từng được ở thời đầu của Islam, sau đó giáo lý này bị xóa bỏ. Tuy nhiên, không cấm các ngươi - hỡi những người có đức tin - đối xử tốt với những người đại diện của các ngươi. Đó là giáo luật mà Allah đã qui định trong quyển Kinh Mẹ bắt buộc phải tuân thủ.
El profeta Mujámmad r tiene mayor derecho sobre los creyentes que ellos sobre sí mismos. Las esposas del Profeta son como madres para todos los creyentes, por lo tanto, es ilícito que cualquier creyente se case con cualquiera de ellas después de su muerte.
Los parientes tienen más derecho a la herencia unos sobre los otros, por el decreto de Al‑lah, que los creyentes y los que emigraron por Su causa, quienes previamente heredaban por medio de un acuerdo al comienzo del Islam. Luego, Al-lah abrogó la herencia entre los creyentes. Creyentes, excepto si ustedes hacen bien a sus amigos cercanos, además de a los herederos, dejando una parte para ellos y siendo bondadoso con ellos, entonces es su derecho. Ese es un decreto registrado en la Tabla Preservada.
Nabi Muhammad -ṣallallāhu 'alaihi wa sallam- lebih utama bagi orang-orang yang beriman daripada diri mereka sendiri dalam segala perintahnya terhadap mereka, meskipun hati mereka lebih condong kepada selain perintah itu. Adapun istri-istri beliau maka seperti ibu bagi seluruh kaum beriman, sebab itu diharamkan atas setiap muslim untuk menikahi salah satu dari mereka setelah Nabi wafat. Orang-orang yang saling mempunyai hubungan kekerabatan, sebagian dari mereka lebih utama dari sebagian yang lain dalam hal warisan di dalam hukum Allah daripada orang-orang yang berimana dan berhijrah di jalan Allah, yang sebelumnya saling mewarisi di antara mereka pada awal permulaan Islam, kemudian saling mewarisi ini dihapuskan setelah itu, kecuali apabila kalian -wahai orang-orang yang beriman- melakukan kebaikan kepada wali-wali kalian yang bukan ahli waris, seperti memberi wasiat atau memberi kebaikan (hadiah) kepada mereka, maka hal itu dibolehkan bagi kalian. Hukum tersebut sudah tertulis di dalam Loh Mahfuz, sebab itu wajib dijalankan.
Si Propeta Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – ay higit na may karapatan sa mga mananampalataya kaysa sa mga sarili nila sa bawat ipinaanyaya niya sa kanila, kahit pa man ang mga sarili nila ay higit na kumikiling sa iba pa rito. Ang mga maybahay niya – basbasan siya ni Allāh at batiin ng kapayapaan – ay nasa antas ng mga ina ng lahat ng mga mananampalataya kaya ipinagbabawal sa isang mananampalataya na mapangasawa ang isa sa kanila matapos ng pagkamatay niya – basbasan siya ni Allāh at batiin ng kapayapaan. Ang mga may pagkakamag-anak, ang iba sa kanila ay higit na may karapatan sa iba sa pagmamana ayon sa patakaran ni Allāh kaysa sa mga may pananampalataya at paglikas sa landas ni Allāh. Sila noon ay nagmamanahan sa pagitan nila sa simula ng Islām, pagkatapos pinawalang-saysay ang pagmamanahan nila matapos niyon, maliban na gumawa kayo, O mga mananampalataya, sa mga katangkilik ninyo kabilang sa hindi mga tagapagmana ng isang nakabubuti na paghahabilin para sa kanila at paggawa ng maganda sa kanila sapagkat ukol sa inyo iyon. Noon pa man ang kahatulang iyon ay nakatitik sa Tablerong Pinag-iingatan kaya kinakailangan ang paggawa ayon doon.
Loyalty to the Prophet ; and his wives are Mothers of the Believers
Allah tells us how His Messenger is merciful and sincere towards his Ummah, and how he is closer to them than they are to themselves. His judgement or ruling takes precedence over their own choices for themselves, as Allah says:
فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لاَ يَجِدُواْ فِى أَنفُسِهِمْ حَرَجاً مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ تَسْلِيماً
(But no, by your Lord, they can have no faith, until they make you judge in all disputes between them, and find in themselves no resistance against your decisions, and accept with full submission.) (4:65) In the Sahih it says:
«وَالَّذِي نَفْسِي بِيَدِهِ لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ نَفْسِهِ وَمَالِهِ وَوَلَدِهِ وَالنَّاسِ أَجْمَعِين»
(By the One in Whose Hand is my soul, none of you truly believes until I am dearer to him than his own self, his wealth, his children and all the people.) It was also reported in the Sahih that `Umar, may Allah be pleased with him, said: "O Messenger of Allah, by Allah, you are dearer to me than everything except myself." He said,
«لَا، يَا عُمَرُ حَتَّى أَكُونَ أَحَبَّ إِلَيْكَ مِنْ نَفْسِك»
(No, O `Umar, not until I am dearer to you than yourself.) `Umar said: "O Messenger of Allah, by Allah, now you are dearer to me than everything, even myself." He said,
«الْآنَ يَاعُمَر»
(Now, O `Umar you have got it right.) Allah says in this Ayah:
النَّبِىُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ
(The Prophet is closer to the believers than themselves,) Concerning this Ayah, Al-Bukhari narrated from Abu Hurayrah, may Allah be pleased with him, that the Prophet said:
«مَا مِنْ مُؤْمِنٍ إِلَّا وَأَنَا أَوْلَى النَّاسِ بِهِ فِي الدُّنْيَا وَالْآخِرَةِ، اقْرَؤُوا إِنْ شِئْتُمْ:
النَّبِىُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ
(There is no believer except I am the closest of all people to him in this world and in the Hereafter. Recite, if you wish: (The Prophet is closer to the believers than themselves.)
فَأَيُّمَا مُؤْمِنٍ تَرَكَ مَالًا فَلْيَرِثْهُ عُصْبَتُهُ مَنْ كَانُوا، وَإِنْ تَرَكَ دَيْنًا أَوْ ضِيَاعًا فَلْيَأْتِنِي فَأَنَا مَوْلَاه»
If any believer leaves behind any wealth, let his own relatives inherit it, but if he leaves behind any debt or orphans, bring them to me and I will take care of them.) This was recorded only by Al-Bukhari, and he also recorded it in the Book of Loans.
وَأَزْوَجُهُ أُمَّهَـتُهُمْ
(and his wives are their mothers.) means, they are unlawful for marriage. In terms of honor, respect and veneration, it is not permissible for them to be alone with them, and the prohibition of marriage to them does not extend to their daughters and sisters, according to scholarly consensus.
وَأُوْلُو الاٌّرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ فِى كِتَـبِ اللَّهِ مِنَ الْمُؤْمِنِينَ وَالْمُهَـجِرِينَ
(And blood relations among each other have closer personal ties in the decree of Allah than the believers and the Muhajirin, ) This is an abrogation of the rule that existed previously, whereby they could inherit from one another by virtue of the oath of brotherhood among them. Ibn `Abbas and others said: "A Muhajir would inherit from an Ansari even though they were not related by blood, because of the brotherhood established between them by the Messenger of Allah ﷺ." This was also stated by Sa`id bin Jubayr and others among scholars of the earlier and later generations.
إِلاَّ أَن تَفْعَلُواْ إِلَى أَوْلِيَآئِكُمْ مَّعْرُوفاً
(except that you do kindness to those brothers.) means, the idea of inheriting from one another has gone, but there remains the duty to offer support and kindness, to uphold ties of brotherhood and to offer good advice.
كَانَ ذلِك فِى الْكِتَـبِ مَسْطُورًا
(This has been written in the Book.) This ruling, which is that those who are blood relatives have closer personal ties to one another, is a ruling which Allah has decreed and which is written in the First Book which cannot be altered or changed. This is the view of Mujahid and others. (This is the case) even though Allah legislated something different at certain times, and there is wisdom behind this, for He knew that this would be abrogated and the original ruling that was instituted an eternity ago would prevail, and this is His universal and legislative decree. And Allah knows best.
"Nabi itu (hendaknya) lebih utama bagi orang-orang Mukmin daripada diri mereka sendiri, dan istri-istrinya adalah ibu-ibu mereka. Dan orang-orang yang mempunyai hubungan darah satu sama lain lebih berhak (saling mewarisi) di dalam Kitab Allah daripada orang-orang Mukmin dan orang-orang Muhajirin, kecuali kalau kamu mau berbuat baik kepada saudara-saudaramu (se-agama). Yang demikian itu telah tertulis di dalam al-Kitab." (Al-Ahzab: 6).
(6) Allah سبحانه وتعالى menyampaikan suatu informasi yang dengan-nya mereka bisa mengetahui status Rasulullah a dan kedudukan-nya, sehingga mereka dapat berinteraksi dengan beliau sesuai dengan (konsekuensi) status tersebut, seraya berfirman,﴾ ٱلنَّبِيُّ أَوۡلَىٰ بِٱلۡمُؤۡمِنِينَ مِنۡ أَنفُسِهِمۡۖ ﴿ "Nabi itu (hendaknya) lebih utama bagi orang-orang Mukmin daripada diri mereka sendiri," sesuatu yang paling dekat kepada manusia dan sesuatu yang lebih utama yang dimilikinya. Jadi, Rasulullah itu lebih utama baginya daripada dirinya sendiri. Sebab, Nabi a telah mengerahkan untuk mereka nasihat (ketulusan), rasa kasih dan sayang yang dengannya ia menjadi manusia yang paling pengasih dan paling menyayangi. Maka Rasulullah a adalah manusia yang paling banyak jasanya kepada mereka dibandingkan siapa saja, karena sesungguhnya tidaklah suatu kebaikan sebesar biji sawi mencapai mereka dan tidak pula keburukan sebesar biji sawi terhindar dari mereka melainkan pasti melalui beliau dan di-sebabkan beliau. Oleh karena itu, mereka wajib –apabila kehendak dirinya atau kehendak siapa pun dari manusia berlawanan dengan kehendak (maksud) Rasulullah– mendahulukan kehendak Rasu-lullah, dan tidak melawan perkataan Rasulullah dengan perkataan siapa pun dia, dan mereka wajib membelanya dengan jiwa, harta dan anak-anak mereka, dan mendahulukan kecintaan kepada beliau daripada kecintaan kepada manusia semuanya.
Dan hendaknya mereka tidak berkata sebelum beliau ber-kata, dan tidak pula mendahului beliau, karena beliau adalah ayah bagi seluruh kaum Mukminin, seperti yang diterangkan dalam qira`at[54] sebagian sahabat,
Beliau mengasuh mereka
layaknya seorang ayah mengasuh anak-anaknya
Maka konsekuensi dari kebapakan ini adalah bahwa istri-istri beliau menjadi ibu mereka. Maksudnya, dalam keharamannya, kehormatan dan kemuliaan, bukan dalam soal berdua-duaan dan kemahraman. Ini semua seakan-akan sebagai pengantar bagi pembahasan yang akan disebutkan nanti tentang kisah Zaid bin Haritsah yang sebelumnya dipanggil Zaid bin Muhammad, hingga Allah menurunkan ayatNya,
﴾ مَّا كَانَ مُحَمَّدٌ أَبَآ أَحَدٖ مِّن رِّجَالِكُمۡ ﴿
"Muhammad bukanlah ayah dari salah seorang di antara kalian." (Al-Ahzab: 40).
Maka semenjak itu Allah memutus nasabnya dan afiliasinya kepadanya.
Allah سبحانه وتعالى menginformasikan dalam ayat ini bahwasanya orang-orang Mukmin semuanya adalah anak-anak Rasulullah, maka tidak ada kelebihan antara satu dengan yang lainnya, sekalipun afiliasi dakwah terputus dari salah seorang dari mereka.[55] Sebab, nasab imani itu tidak pernah terputus darinya. Maka hendaknya dia tidak perlu bersedih dan berduka. Kedudukan tersebut mengakibatkan kedudukan para istri Rasul sebagai ibu bagi seluruh kaum Muk-minin, maka mereka tidak bisa menjadi halal bagi siapa saja sepe-ninggal beliau, sebagaimana ditegaskan oleh Allah,
﴾ وَلَآ أَن تَنكِحُوٓاْ أَزۡوَٰجَهُۥ مِنۢ بَعۡدِهِۦٓ أَبَدًاۚ ﴿
"Dan tidak (halal) bagi kalian menikahi istri-istrinya sepeninggalan-nya selama-lamanya." (Al-Ahzab: 53).
﴾ وَأُوْلُواْ ٱلۡأَرۡحَامِ ﴿ "Dan orang-orang yang mempunyai hubungan darah," maksudnya, kaum kerabat dekat atau jauh, ﴾ بَعۡضُهُمۡ أَوۡلَىٰ بِبَعۡضٖ فِي كِتَٰبِ ٱللَّهِ ﴿ "satu sama lain lebih berhak (saling mewarisi) di dalam Kitab Allah," maksudnya, dalam hukumNya. Maka sebagian mewarisi sebagian yang lain, dan sebagian berbuat baik kepada sebagian yang lain. Jadi mereka lebih utama daripada sumpah dan pembelaan. Dan demikian pula, anak-anak angkat yang dahulu menjadi pewaris karena sebab-sebab tersebut dengan mengabaikan kaum kerabat pun telah diputus oleh Allah, lalu Allah سبحانه وتعالى menjadikan hak waris diberikan kepada kaum kerabat sebagai kasih sayang dan kebijakan dariNya. Sebab, kalau permasalahan (pewarisan) terus berdasarkan kebiasaan yang telah lalu, niscaya akan banyak terjadi kerusakan, keburukan dan upaya-upaya tipu daya untuk mencegah kaum kerabat dari harta waris.
﴾ مِنَ ٱلۡمُؤۡمِنِينَ وَٱلۡمُهَٰجِرِينَ ﴿ "Daripada orang-orang Mukmin dan orang-orang Muhajirin," maksudnya, sama saja apakah kaum kerabat itu adalah orang-orang Mukminin Muhajirin ataukah bukan Muhaji-rin. Sebab, sesungguhnya orang-orang yang mempunyai hubungan darah (dzawil arham) itu lebih diutamakan dalam masalah ini. Ayat ini merupakan hujjah (argumen) atas perwalian orang-orang yang mempunyai hubungan darah dalam seluruh bentuk perwalian, seperti dalam perwalian nikah, harta, dan lain-lainnya, ﴾ إِلَّآ أَن تَفۡعَلُوٓاْ إِلَىٰٓ أَوۡلِيَآئِكُم مَّعۡرُوفٗاۚ ﴿ "kecuali kalau kamu mau berbuat baik kepada saudara-saudaramu seagama," maksudnya, mereka tidak mempunyai hak yang diwajibkan, melainkan berdasarkan kehendak kalian saja jika kalian suka memberi mereka secara suka rela dan memberikan kepada mereka suatu kebaikan dari kalian. ﴾ كَانَ ﴿ "Yang demi-kian itu" keputusan tersebut di atas ﴾ فِي ٱلۡكِتَٰبِ مَسۡطُورٗا ﴿ "tertulis di dalam al-Kitab," maksudnya, telah termaktub dan ditulis serta telah ditetapkan oleh Allah, maka harus dilaksanakan.
Il Profeta Muħammed pace e benedizioni di Allāh sia su di lui ﷺ merita più affetto di quanto lo meritino loro stessi, per tutto ciò a cui li ha invitati, anche se i loro animi tendevano ad altro; e le sue mogli, la pace e la benedizione di Allāh siano su di lui, sono come madri per tutti i credenti; è vietato a qualsiasi credente sposare alcuna di loro dopo la sua morte, pace e benedizione di Allāh su di lui. E i parenti hanno più diritto, secondo la Legge di Allāh, di ottenere l'eredità dei credenti emigrati per la causa di Allāh, questi sono coloro che ereditavano i beni reciprocamente all'inizio dell'Islam, dopodiché le regole riguardo la loro eredità vennero modificate, a meno che, o voi credenti, non concediate qualcosa ai vostri parenti che non hanno diritto all'eredità, per mantenere buoni rapporti e per concessione: ciò vi è permesso. Tale è la Legge preservata nella Matrice del Libro, ed è necessario seguirla.
Poslanik plemeniti preči je i bliži vjernicima od njih samih u pogledu vjere i ovozemaljskih dobara, pa makar njihove duše nekom drugom težile, a žene njegove majke su pravovjernima. Allah, džellešanuhu, zabranio je da iko poslije Resulullahove, sallallahu 'alejhi ve sellem, smrti stupi u brak s bilo kojom njegovu ženom. I znajte da su srodnici muslimani jedni drugima preči u pogledu nasljeđivanja nego što su to vjernici i muhadžiri. Naime, u prvo vrijeme islama ljudi su jedni druge nasljeđivali po liniji vjere, ali je taj propis kasnije derogiran, pa je ostalo da se nasljeđuju samo srodnici. Ali ipak, muslimani mogu učiniti dobročinstvo prilikom sastavljanja oporuke i onima koji im nisu nasljednici, pa oporučiti da im se od njihova imetka udijeli jedan dio. Allah je odredio spomenuti propis, on je bio zapisan u Levhi-mahfuzu, pa ga dosljedno izvršavajte.
The Prophet Muhammad (peace be upon him) has more right over the believers than their own selves in whatever he calls them to, even if they incline towards something else. And his wives are like mothers for all believers, hence it is unlawful for any believer to marry any of them after he passes away. Relatives are more deserving of one another in inheritance by Allah’s decree than the believers and those who migrated for Allah's cause, who would previously inherit by means of contractual agreement between themselves in the beginning of Islam. Then Allah abrogated their inheriting from one another after that. Except if you, O believers, do good towards your close associates besides the inheritors, by making a bequest for them and being kind to them, then that is your right. That is a decree inscribed in the Preserved Tablet.
Commentary
As stated earlier, most of the subjects in Surah al-Ahzab relate to the reverence of the Holy Prophet t and to the unlawfulness of causing pain to him. After the mention of pains caused to him by disbelievers and hypocrites at the beginning of the Surah, some instructions were given to the Holy Prophet ﷺ following which three customs of the Jahiliyyah were refuted. Out of these, the last custom related to such a pain inflicted on the Holy Prophet ﷺ because the disbelievers had - at the time of the marriage of Sayyidah Zainab ؓ the divorced wife of Sayyidna Zayd, and on the basis of their pagan custom of mutabanna - blamed the Holy Prophet ﷺ of having married the divorced wife of his 'son.' Thus, from the beginning of the Surah up to this point, the subject concerned the pain caused to the Holy Prophet ﷺ . In the present verse (6), it has been stated that the reverence of and the obedience to the Holy Prophet ﷺ more than the whole creation is wajib (necessary in the degree of obligation)
The meaning of the expression: "The Prophet ﷺ is closer to the believers than their own selves" mentioned by Maulana Thanavi is based on the saying of Ibn ` Atiyyah and others which has been opted for by al-Qurtubi and most commentators. According to it, every Muslim is duty-bound to obey and implement the command of the Holy Prophet ﷺ ، more than the command of his parents. If one's parents oppose any command of the Holy Prophet ﷺ ، their obedience in that matter is not permissible. Similarly, the implementation of his command takes precedence even over the pulls of one's own desiring self.
In a hadith of Sayyidna Abu Hurairah ؓ appearing in the Sahih of al-Bukhari and others, the Holy Prophet ﷺ has been reported to have said:
مَا مِن مُّؤمِنٍ اِلَّا وَ انَا اَولَی النَّاسِ بِہٖ فِی الدُّنیَا وَ الاٰخِرَۃِ اِقرَءُوٓا اِن شِٔتُم اَلنَّبِیُّ اَولٰی بِالمُؤمِنِیںَ مِن اَنفُسِھِم
There is no such believer for whom I am not the closest of all people in this world and in the world to come. Read if you wish (this verse of the Qur'an to confirm):... (The Prophet is ...).
The sense of the statement is that his affection for every Muslim exceeds the affection of the whole world and, as such, the necessary outcome has to be no other but that every believer holds him dearer than anyone else - which is something also said in another hadith:
لَا یُؤمِن اَحَدُکُم حَتَّی اَکُونَ اَحَبَّ اِلَیہِ مَن وَّالَدَہٖ وَ وَلَدَہٖ وَ النَّاس، اَجمَعِین
None of you can become a believer until I become the dearest one to him, dearer than his father, and his son, and the whole world full of people/and the rest of the human beings, all of them. (Al-Bukhari and Muslim - Mazhari)
Said in the following sentence of the verse was: وَ اَزوَاجُہُ اُمَّھَاتُھُم (and his wives are your mothers). Here, the reference to the blessed wives of the Holy Prophet as mothers of the Muslim community means being mothers in terms of their respect and honor. Injunctions relating to the mother and her children, and those of the forbiddance of marriage, and of the absence of hijab due to having the status of a mahram, and of holding a share in the inheritance are injunctions which have nothing to do with it - as made explicit towards the end of the verse. As for the forbiddance of the marriage of the blessed wives with anyone in the Muslim community, this has been declared in a separate verse. Therefore, it is not necessary that even this forbiddance of marriage may be for the reason of being mothers.
Ruling
The cited verse proves that the least breach of etiquette in the case of anyone of the blessed wives ؓ is forbidden for two reasons: (1) That they are the mothers of the Muslim community and (2) also because any pain caused to them would cause pain to the Holy Prophet ﷺ - which is forbidden in a far too extreme a degree.
The literal sense of the expression: اُولُوا الاَرحاَم (ulu 'l-arham) in the next sentence of the verse: اُولُوا الاَرحاَم بَعضُھُم اَولٰی بِبَعضٍ (And those having mutual kinship are closer to one another (for the purpose of inheritance) than (other) believers and emigrants) covers all relatives, whether they are those whom Muslim jurists call by the name of: عصبَات (` asbat: agnates) or those who are juxtaposed as اُولُوا الاَرحاَم "ulu 'l-arham" against "` asbat" in the light of a particular terminology. This terminology used by Muslim jurists, a later day product, is not what is meant here in the Holy Qur'an.
Thus, it means that the relationship of the revered rasul and his blessed wives with the believers of the community is, though of a degree which precedes even that of a mother and father but, on the injunctions relating to the distribution of inheritance, this has simply no bearing. This inheritance, in fact, will be distributed only on the basis of lineal and closer relationships.
In the early stage of Islam, entitlement to shares in the inheritance was based on spiritual relationship. Later on, it was abrogated in favour of closeness of relationships which has been announced by the noble Qur'an itself. This entire detail of the abrogating and the abrogated verses has appeared in Surah al-Anfal (Ma’ ariful-Qur'an, Volume IV). And in that context, the mention of وَالمُھَاجِرِین (and the emigrants) after: مِنَ المُؤمِنِین (and the believers) is there to highlight their distinction.
And some early commentators have said that, at this place, the Believers ('al-mu'minin' ) mean the Ansar and the Emigrants (Muhajirin) mean the Quraish. When placed in contrast with the Muhajirin, it becomes clear that the word: 'al-mu'minin' (the believers) is for the Ansar. In that case, this verse will be an abrogator of the rule of inheritance on the basis of the Hijrah (تورات بالھجرۃ) because, during the early stage of Hijrah, the Holy Prophet ﷺ had, by establishing brotherly relations between the Muhajirin and the Ansar, ordered that they will also inherit from each other. This verse abrogated that rule of 'inheritance by virtue of Hijrah' (Qurtubi)
Soon thereafter, it was stated: إِلَّا أَن تَفْعَلُوا إِلَىٰ أَوْلِيَائِكُم مَّعْرُوفًا (unless you do some good to your friends (by making a will in their favour - 6). In other words, this means that inheritance as such will be received only on the basis of relationship - anyone unrelated will not be an inheritor - but, there may be people with whom you relate as your brothers in faith. If you wish to give them something, you have the right to do so. You could do so within your lifetime and give it to them as a gift, and it is also possible to make a will in their favour so that they get it after your death.
Müminlerin nefisleri başka bir şeye meyletse bile, Peygamber Muhammed -sallallahu aleyhi ve sellem- onları çağırdığı her şeyde Müminlere kendi canlarından daha önceliklidir. Peygamber -sallallahu aleyhi ve sellem-'in hanımları bütün Müminlerin annesi konumundadır. Bundan dolayı Peygamber -sallallahu aleyhi ve sellem-'in vefatından sonra bir Müminin onlardan birisi ile evlenmesi bütün Müminlere haram kılınmıştır. Aralarında akrabalık bağı olanlar kendi aralarında Allah'ın hükmüne göre Allah yolunda hicret eden ve iman ehlinden miras almak hususunda daha hak sahibidir. Zira İslam'ın ilk yıllarında Allah yolunda hicret eden ve iman ehli kimseler kendi aralarında mirası paylaşmaktaydılar. Daha sonra kendi aralarında miras paylaşımı nesh edilip, hükmü kaldırılmıştır. Ancak -Ey Müminler!- Varis olmayan dostlarınıza iyilik yapmak için bir şeyler vermenizde bir beis yoktur. Bu hüküm Levh-i Mahfuz'da yazılmıştır. Onunla amel etmek gerekir.
Commentary
At the beginning of the Surah, by saying: وَ اتَّبع مَا یُوحٰٓی اِلَیکَ , the Holy Prophet ﷺ was asked to follow the Divine revelation sent to him. Then, in the previous verse: اَلنَّبِیُّ اَولٰی بِالمُؤمِنِینَ , the believers have been obligated with the implementation of the orders of the recipient of the revelation. It is to further confirm and emphasize these very two things that, in the present two verses as well, the same two subjects have been reiterated, that is, the recipient of the revelation has been obligated to follow the revelation received by him from Allah and the non-recipient of the revelation has been obligated to follow the recipient of the revelation.
The Covenant of the Prophets
The covenant taken from the blessed prophets, according to the cited verse, is in addition to the universal pledge taken from the entire creation as it appears in a saying of the Holy Prophet ﷺ reported by Imam Ahmad (رح) :
خُصُّوا بِمِیثاقِ الرِّسَالۃَ وَ النُّبُوَّوۃِ وَ وھُوَ قَولُہ، تَعَالٰی وَ اِذ اَخَذنَا مِنَ النَّبِیّٖن مِیثاقَھُم
"It was the prophets only from whom the covenant of messenger-ship and prophethood was taken, and this is the meaning of what Allah Ta’ ala has said: .... (And when We took from the prophets their covenant...to the end of the verse).
This pledge from the prophets was the pledge of discharging the duties of prophethood and messenger-ship and of attesting to the veracity of each other and of being mutually helpful - as Ibn Jarir, Ibn Abi Hatim and others have reported from Sayyidna Qatadah ؓ . And according to one narration, it was also included in this pledge of the prophets that they should also proclaim that "Sayyidna Muhammad al-Mustafa ﷺ is the messenger of Allah, and the last of the prophets. After him, there will be no prophet [مُحَمَّدُ رَّسُولُ اللہِ لَا نَبِّی بَعدَہ،]
And this pledge from prophets was also taken in eternity (Azal) at the same time when the pledge of: اَلَستُ بِرَبِّکُم (alastu bi-rabbikum: Am I not your Lord?) was taken from the created at large. (Ruh a1-Ma’ ani and Mazhari)
After having generally mentioned prophets, peace be on them all, before saying: ومِنکَ وَ مِن نُّوح (and from you and from Nuh... up to the end of the verse), five of them were particularly named on the basis of the unique distinction they have among the group of prophets. Then, even within those, it was by using the word: مِنکَ (minka: from you) that the mention of the Holy Prophet ﷺ was made to precede that of others - although, his appearance in this world is later than all of them. The reason for this has been given in Hadith itself:
کُنتُ اَوَّلَ النَّاسِ فِی الخَلقِ وَ اٰخِرَھُم فِی البَعثِ (رواہ ابن سعد وابو نعیم فی الحلیۃ عن میسرۃ الفجر و الطبرانی فی الکبیر عن ابن عباس ؓ ۔ مظھری)
'I am the first human being in the creation and the last of them in being sent (with the prophetic mission).' (Reported by Ibn Sa'd and Abu Nu'aim in Al-Hilyah from Maisirah al-Mafjar and At-Tabarani in al-Kabir from Ibn ` Abbas ؓ - Mazhari)
E rammenta – o Messaggero – di quando stabilimmo un saldo patto con i profeti di adorare Allāh solo e di non associarGli nulla, e di comunicare la rivelazione che venne fatta scendere su di loro, e, in particolare, come abbiamo fatto con te, Nūħ, Ibrāhīm, Mūsā e ‘Īsā, figlio di Maryem: Stipulammo con loro un saldo patto di essere fedeli alla missione di comunicare i messaggi di Allāh che venne loro affidata.
The Covenant of the Prophets
Allah tells us about the five Mighty Messengers with strong resolve and the other Prophets, how He took a covenant from them to establish the religion of Allah and convey His Message, and to cooperate and support one another, as Allah says:
وَإِذْ أَخَذَ اللَّهُ مِيثَـقَ النَّبِيِّيْنَ لَمَآ ءَاتَيْتُكُم مِّن كِتَـبٍ وَحِكْمَةٍ ثُمَّ جَآءَكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنصُرُنَّهُ قَالَ ءَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَى ذلِكُمْ إِصْرِى قَالُواْ أَقْرَرْنَا قَالَ فَاشْهَدُواْ وَأَنَاْ مَعَكُمْ مِّنَ الشَّـهِدِينَ
(And when Allah took the covenant of the Prophets, saying: "Take whatever I gave you from the Book and Hikmah, 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, and will you take up My covenant" They said: "We agree." He said: "Then bear witness; and I am with you among the witnesses.") (3:81) This covenant was taken from them after their missions started. Elsewhere in the Qur'an, Allah mentions five by name, and these are the Mighty Messengers with strong resolve. They are also mentioned by name in this Ayah and in the Ayah:
شَرَعَ لَكُم مِّنَ الِدِينِ مَا وَصَّى بِهِ نُوحاً وَالَّذِى أَوْحَيْنَآ إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى أَنْ أَقِيمُواْ الدِّينَ وَلاَ تَتَفَرَّقُواْ فِيهِ
(He (Allah) has ordained for you the same religion which He ordained for Nuh, and that which We have revealed to you, and that which We ordained for Ibrahim, Musa and `Isa saying you should establish religion and make no divisions in it.) (42:13) This is the covenant which Allah took from them, as He says:
وَإِذْ أَخَذْنَا مِنَ النَّبِيِّيْنَ مِيثَاقَهُمْ وَمِنْكَ وَمِن نُّوحٍ وَإِبْرَهِيمَ وَمُوسَى وَعِيسَى ابْنِ مَرْيَمَ
(And when We took from the Prophets their covenant, and from you, and from Nuh, Ibrahim, Musa, and `Isa son of Maryam.) This Ayah begins with the last Prophet, as a token of respect, may the blessings of Allah be upon him, then the names of the other Prophets are given in order, may the blessings of Allah be upon them. Ibn `Abbas said: "The strong covenant is Al-`Ahd (the covenant).
لِّيَسْأَلَ الصَّـدِقِينَ عَن صِدْقِهِمْ
(That He may ask the truthful about their truth.) Mujahid said: "This refers to, those who convey the Message from the Messengers."
وَأَعَدَّ لِلْكَـفِرِينَ
(And He has prepared for the disbelievers) i.e., among their nations,
عَذَاباً أَلِيماً
(a painful torment.) i.e., agonizing. We bear witness that the Messengers did indeed convey the Message of their Lord and advised their nations, and that they clearly showed them the truth in which there is no confusion, doubt or ambiguity, even though they were rejected by the ignorant, stubborn and rebellious wrongdoers. What the Messengers brought is the truth, and whoever opposes them is misguided. As the people of Paradise will say:
لَقَدْ جَآءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ
(Indeed, the Messengers of our Lord did come with the truth.) (7:43)
-Ey Resul!- Hani peygamberlerden yalnızca Allah'a ibadet edecekleri, hiçbir şeyi O'na ortak koşmayacakları ve kendilerine indirilen vahyi tebliğ edeceklerine dair sapasağlam bir söz almıştık. Özellikle senden, Nûh, İbrahim, Musa ve Meryemoğlu İsa'dan bu sözü aldık. Yüce Allah'ın dinini tebliğ etmede kendilerine yüklenen bu sorumluluğu yerine getirecekleri hususunda sapasağlam bir söz aldık.
Spomeni, Poslaniče islama, kad je Sveznajući Allah uzeo zavjet od vjerovjesnikā da će samo Njega obožavati, te da Mu nikog ravnim neće smatrati, i da će dostavljati Objavu ništa ne tajeći, vjerno i dosljedno! Tako je Allah, džellešanuhu, uzeo poseban, potvrđen zavjet za dostavljanje Objave od tebe, Vjerovjesniče, i od Nuha, i od Ibrahima, i od Musaa, i od Isaa, sina Merjemina. Eto, tako smo od njih zavjet glede toga uzeli.
Banggitin mo, O Sugo, noong tumanggap si Allāh mula sa mga propeta ng isang kasunduang binigyang-diin na sumamba sila kay Allāh lamang at hindi sila magtambal sa Kanya ng anuman, at na magpaabot sila ng pinababa Niya sa kanila mula sa kasi. Tumanggap Siya, lalo na, mula sa iyo, at mula kina Noe, Abraham, Moises, at Jesus na anak ni Maria. Tumanggap si Allāh mula sa kanila ng isang kasunduang binigyang-diin sa pagtupad sa ipinagkatiwala sa kanila na pagpapaabot sa mga pasugo Niya.
O Messenger, remember when I took a firm covenant from the prophets that they will worship Allah alone and not associate any partner with Him, and that they will convey the revelation sent to them. And I have taken it especially from you, and from Noah, Abraham, Moses, Jesus son of Mary. I have taken a firm covenant from them to fulfil the conveying of Allah’s messages they have been entrusted with.
7- Hani biz peygamberlerden söz almıştık. Senden, Nuh’tan, İbrahim’den, Mûsâ’dan ve Meryem oğlu İsa’dan da. Evet, Biz onlardan sağlam bir söz almıştık.
8- Bu, Allah'ın doğru sözlü kimselerin doğruluklarını sorgulaması içindir. O, kâfirler için de can yakıcı bir azap hazırlamıştır.
7. Yüce Allah, genel olarak bütün peygamberlerden ve özellikle de burada sözü edilen beş peygamberden oluşan “ulu’l-azm” diye bilinen (azim sahibi) peygamberlerden oldukça sağlam ve pekiştirilmiş bir söz almış olduğunu haber vermektedir. Bu ise Allah’ın dinini gereği gibi uygulamak ve yolunda cihad etmek üzere alınmış bir sözdür. Önceki peygamberler bu yolda ilerlemişlerdir. Bu, onların efendileri ve en faziletlileri Muhammed sallallahu aleyhi ve sellem ile peygamberlik sona erinceye kadar böylece devam etmiştir. Allah, bu buyrukta da bütün insanlara bu peygamberlere uymalarını emretmektedir.
8. Yüce Allah, peygamberleri de onlara tâbi olanları da bu sağlam sözün gereğini eksiksiz bir şekilde yerine getirip getirmediklerine, bu sözlerine sadık kalıp kalmadıklarına dair sorgulayacaktır. Samimi olarak bağlı kalmışlarsa onları Naim cennetleri ile mükâfatlandıracaktır. Eğer kâfir olmuşlarsa onları can yakıcı bir azapla cezalandıracaktır. Nitekim Yüce Allah şöyle buyurmaktadır: “Müminler arasında Allah’a vermiş oldukları sözde, içtenlikle sebat gösteren nice yiğitler vardır.”(el-Ahzâb, 33/22)
Ingatlah -wahai Rasul- tatkala Kami mengambil perjanjian yang kuat dari para nabi, yaitu agar mereka hanya menyembah Allah semata, tidak menyekutukan-Nya dengan sesuatu apa pun dan menyampaikan wahyu yang diturunkan kepada mereka. Kami mengambil perjanjian yang lebih khusus darimu dan dari Nabi Nuh, Ibrahim, Musa, dan Isa bin Maryam. Kami mengambil dari mereka perjanjian yang kuat untuk ditepati agar mereka menyampaikan risalah Allah yang telah diamanatkan kepada mereka.
Rappelle-toi, ô Messager, que Nous avons obtenu des prophètes l’engagement ferme de n’adorer qu’Allah Seul, de ne rien Lui associer et de transmettre ce qui leur a été révélé. Nous avons pris de toi en particulier ainsi que de Noé, d’Abraham, de Moïse et de Jésus fils de Marie l’engagement ferme de transmettre les Messages que Nous leur avons confiés.
Mensajero, recuerda cuando tomé un compromiso firme de los profetas: que adorarían solo a Al-lah y no asociarían copartícipes con Él, y además transmitirían la revelación que se les envió. Lo he tomado particularmente de ti, de Noé, Abraham, Moisés, y de Jesús hijo de María. He tomado de ellos un compromiso firme para que cumplan con la transmisión de los mensajes de Al-lah que se les ha confiado.
"Dan (ingatlah) ketika Kami mengambil perjanjian dari nabi-nabi dan dari kamu (sendiri), dari Nuh, Ibrahim, Musa dan Isa putra Maryam, dan Kami telah mengambil dari mereka perjanjian yang teguh, agar Dia menanyakan kepada orang-orang yang benar tentang kebenaran mereka, dan Dia menyediakan bagi orang-orang kafir siksa yang pedih." (Al-Ahzab: 7-8).
(7-8) Allah سبحانه وتعالى mengabarkan bahwasanya Dia telah meng-ambil dari para nabi secara umum dan dari para ulul 'azmi, (yaitu lima rasul yang disebutkan secara khusus), perjanjian yang sangat berat dan ikatan yang sangat kuat yang dikokohkan untuk mene-gakkan agama Allah dan berjihad di jalanNya; dan bahwa sesung-guhnya ini adalah jalan yang telah ditempuh oleh para nabi ter-dahulu hingga ditutup dengan penghulu mereka dan yang paling utama, yaitu Muhammad a, dan Allah memerintahkan manusia supaya meneladani mereka. Dan Allah سبحانه وتعالى akan menanyakan kepada para nabi dan para pengikutnya tentang janji yang sangat berat ini, apakah mereka memenuhinya dan mereka benar, lalu Dia akan membalas mereka dengan surga-surga kenikmatan, ataukah mereka ingkar lalu Dia akan menyiksa mereka dengan azab yang pedih?
Allah berfirman,
﴾ مِّنَ ٱلۡمُؤۡمِنِينَ رِجَالٞ صَدَقُواْ مَا عَٰهَدُواْ ٱللَّهَ عَلَيۡهِۖ ﴿
"Di antara orang-orang Mukmin itu ada orang-orang yang tulus melaksanakan apa yang mereka perjanjikan kepada Allah." (Al-Ahzab: 23).
Và Ngươi hãy nhớ lại - hỡi Thiên Sứ - việc TA đã giao ước với các Nabi là phải thờ phượng riêng TA, không được tổ hợp bất cứ thứ gì với TA, phải truyền bá hết mọi giáo điều mà TA đã thiên khải. TA cũng đã giao ước như thế riêng với Ngươi, với Nuh, với Ibrahim, với Musa, với Ysa con trai của Maryam, TA đã giao ước với họ bằng cuộc giao ước trịnh trọng rằng họ phải hoàn thành sứ mạng truyền bá các Bức Thông Điệp của Allah.
Allah; peygamberlerden bu sapasağlam sözü; resullerden doğruluklarını sormak, kâfirler aleyhine delil kullanmak için almıştır. Yüce Allah, kendini ve resullerini yalanlayan kâfirler için kıyamet günü elem dolu azap hazırlamıştır, o da cehennem ateşidir.
Allah đã lập giao ước trịnh trọng này với một số Nabi để Ngài hỏi những người chân thật trong số Thiên Sứ sự thật về những người vô đức tin, và Allah đã chuẩn bị cho đám người vô đức tin nơi Ngài cũng như các Thiên Sứ của Ngài một hình phạt đau đớn trong Ngày Tận Thế, đó là lửa của Hỏa Ngục.
Allāh stipulò un saldo patto con i profeti, al fine di interrogarli sulla veridicità dei messaggeri, in modo da indurre i miscredenti alla colpa; e Allāh ha preparato, per coloro che rinnegano i Suoi messaggeri, nel Giorno del Giudizio, una punizione dolorosa, ovvero il fuoco dell'Inferno.
Allah mengambil perjanjian yang kuat ini dari para nabi agar Allah bertanya kepada para nabi yang benar itu tentang kebenaran mereka dalam menyampaikan risalah-Nya sebagai bentuk celaan bagi orang-orang kafir. Allah telah menyiapkan bagi orang-orang yang kafir terhadap-Nya dan terhadap para rasul-Nya pada hari Kiamat nanti siksa yang menyakitkan, yaitu neraka Jahanam.
Uzvišeni Allah uzeo je zavjet od vjerovjesnikā zato da ih upita jesu li im se njihovi narodi odazvali, kao dodatni dokaz nad nevjernicima, da uvede u Džennet one koji su povjerovali, a da Džehennemom kazni one koji bijahu nevjernici.
Allah a obtenu cet engagement ferme des prophètes afin de questionner les messagers véridiques au sujet de leur véracité, dans la finalité de réduire les mécréants au silence. Allah prépare à l’intention de ceux qui mécroient en Lui et en Ses messagers un châtiment douloureux le Jour de la Résurrection. Il s’agit du feu de l’Enfer.
The plan according to which Almighty God has created human beings is designed to put man to the test. To this end he is provided with all the amenities of life and sustenance in an atmosphere of freedom. Thereafter to confer upon him, according to his deeds, eternal rewards or eternal punishment. The life of a man being for the purpose of trial requires that he be made fully aware of the real position, in advance. For this purpose, Almighty God established the institution of prophets. Prophethood is not fulfilled by making announcements on a loudspeaker. It is a task which is extremely trying to the patience. Therefore, all the prophets were made to vow that they would perform this crucial task of conveying the message of God, all the while observing its every requirement and doing full justice to it without the slightest shortcoming.
Allah took this firm covenant from the prophets so He can ask the truthful Messengers regarding their truthfulness, to silence the disbelievers, and Allah has prepared for those who disbelieve in Him and His Messengers a painful punishment on the Day of Judgment, and it is the fire of hell.
Tumanggap si Allāh sa kasunduang binigyang-diin na ito mula sa mga propeta upang magtanong Siya sa mga tapat kabilang sa mga sugo tungkol sa katapatan nila bilang paninisi para sa mga tagatangging sumampalataya. Naghanda si Allāh para sa mga tagatangging sumampalataya sa Kanya at sa mga sugo Niya sa Araw ng Pagbangon ng isang pagdurusang nakasasakit, ang apoy ng Impiyerno.
Al-lah tomó este compromiso firme de los profetas para preguntarles a los mensajeros veraces acerca de su veracidad, y para acallar a los incrédulos. Al-lah ha preparado para aquellos que no creen en Él y en Sus Mensajeros un castigo doloroso en el Día del Juicio: el fuego del infierno.
O those who have faith in Allah and practice what He has legislated, remember Allah’s favour on you when the armies of the disbelievers came to Madina, prepared to fight you, and the hypocrites and Jews supported them. Then I sent upon them the eastern winds through which the Prophet (peace be upon him) was helped, and I sent armies of angels you did not see. Then the disbelievers turned away fleeing, not being able to do anything. And Allah is Seeing what you do. None of that is hidden from Him and He shall reward you for that.
O mga sumampalataya kay Allāh at gumawa ayon sa isinabatas Niya, alalahanin ninyo ang biyaya ni Allāh sa inyo nang dumating sa Madīnah ang mga kawal ng mga tagatangging sumampalataya, na mga nagbuklud-buklod sa pakikipaglaban sa inyo. Sumuporta sa kanila ang mga mapagpaimbabaw at ang mga Hudyo kaya nagpadala sa kanila ng isang hangin, ang hangin ng silanganing hangin, na ipinang-adya sa Propeta – basbasan siya ni Allāh at batiin ng kapayapaan. Nagpadala Siya ng mga kawal kabilang sa mga anghel na hindi ninyo nakita kaya tumalikod ang mga tagatangging sumampalataya habang mga tumatakas na hindi nakakakaya sa anuman. Laging si Allāh sa anumang ginagawa ninyo ay Nakakikita: walang nakakukubli sa Kanya na anuman mula roon at gaganti sa inyo sa mga gawa ninyo.
"Hai orang-orang yang beriman, ingatlah akan nikmat Allah (yang telah dikaruniakan) kepadamu ketika datang kepadamu tentara-tentara, lalu Kami kirimkan kepada mereka angin topan dan tentara yang tidak dapat kamu melihatnya. Dan Allah Maha Melihat akan amal yang kamu kerjakan. (Yaitu) ketika mereka datang kepadamu dari atas dan dari bawahmu, dan ketika tidak tetap lagi penglihatan(mu), dan hatimu naik menyesak sampai ke tenggorokan dan kamu menyangka terhadap Allah dengan berma-cam-macam prasangka. Di situlah orang-orang Mukmin diuji dan digoncangkan dengan goncangan yang sangat." (Al-Ahzab: 9-11).
(9-11) Allah سبحانه وتعالى mengingatkan hamba-hambaNya yang ber-iman tentang nikmatNya kepada mereka dan mendorong mereka untuk mensyukurinya, yaitu ketika bala tentara negeri Makkah dan Hijaz mendatangi mereka dari atas mereka, sedangkan bala tentara negeri Nejed dari arah bawah mereka; dan mereka pun bersepakat dan saling berjanji untuk menghabisi Rasul dan para sahabat. Dan ini terjadi dalam perang Khandaq, dan mereka di-dukung oleh beberapa kelompok kaum Yahudi yang berada di sekitar Madinah. Mereka pun datang dengan tentara yang sangat besar dan pasukan sekutu. Rasulullah a pun membuat parit me-ngelilingi Madinah. Maka pasukan sekutu mengepung Madinah dan keadaan pun makin menjadi sangat genting, hati terasa me-nyesak ke tenggorokan hingga prasangka buruk dari banyak orang (kaum Mukminin) telah mencapai puncaknya saat mereka melihat keadaan yang sangat menjepit dan berbagai kesengsaraan bertubi-tubi.
Pengepungan terhadap kota Madinah ini berlangsung dalam waktu yang cukup lama dan keadaannya seperti yang dijelaskan oleh Allah, ﴾ وَإِذۡ زَاغَتِ ٱلۡأَبۡصَٰرُ وَبَلَغَتِ ٱلۡقُلُوبُ ٱلۡحَنَاجِرَ وَتَظُنُّونَ بِٱللَّهِ ٱلظُّنُونَا۠ ﴿ "dan ketika tidak tetap lagi penglihatan(mu), dan hatimu naik menyesak sampai ke tenggorokan dan kamu menyangka terhadap Allah dengan bermacam-macam prasangka," maksudnya, prasangka-prasangka buruk, yaitu bahwa Allah tidak akan menolong agamaNya dan tidak akan menyempurnakan kalimatNya, ﴾ هُنَالِكَ ٱبۡتُلِيَ ٱلۡمُؤۡمِنُونَ ﴿ "di situlah orang-orang Mukmin diuji," dengan cobaan yang sangat berat, ﴾ وَزُلۡزِلُواْ زِلۡزَالٗا شَدِيدٗا ﴿ "dan digoncangkan dengan goncangan yang sangat," dengan rasa takut, rasa gelisah dan kelaparan, agar iman mereka tampak dan keyakinan mereka bertambah. Maka benar-benar tampaklah, dengan segala puji bagi Allah, keimanan dan kuatnya keyakinan mereka yang membuat mereka mengungguli umat-umat terdahulu dan yang akan datang kemudian. Dan di saat kesempitan makin hebat dan kesengsaraan makin mencekik, maka iman mereka pun menjadi ainul yaqin.
﴾ وَلَمَّا رَءَا ٱلۡمُؤۡمِنُونَ ٱلۡأَحۡزَابَ قَالُواْ هَٰذَا مَا وَعَدَنَا ٱللَّهُ وَرَسُولُهُۥ وَصَدَقَ ٱللَّهُ وَرَسُولُهُۥۚ وَمَا زَادَهُمۡ إِلَّآ إِيمَٰنٗا وَتَسۡلِيمٗا 22 ﴿
"Dan tatkala orang-orang Mukmin melihat golongan-golongan yang bersekutu itu, 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 ketun-dukan." (Al-Ahzab: 22).
Saat itulah kemunafikan kaum munafik menjadi jelas dan apa yang mereka sembunyikan selama ini menjadi nyata, Allah سبحانه وتعالى berfirman,
Wahai orang-orang yang beriman kepada Allah dan menjalankan apa yang disyariatkan-Nya! Ingatlah nikmat Allah kepada kalian tatkala datang ke Madinah bala tentara kafir yang bergabung untuk memerangi kalian dengan dibantu oleh orang-orang munafik dan orang-orang Yahudi, lalu Kami kirimkan kepada mereka angin, yaitu angin topan yang dengannya Nabi -ṣallallāhu 'alaihi wa sallam- mendapat pertolongan. Kami juga mengutus bala tentara dari kalangan malaikat yang tidak bisa kalian lihat, sehingga orang-orang kafir melarikan diri dan tidak mampu berbuat apa-apa. Allah Maha Mengetahui amal perbuatan kalian, tidak ada sesuatu pun dari hal itu yang luput dari-Nya dan Dia akan membalas kalian atas amal perbuatan kalian.
Ô vous qui croyez en Allah et mettez en pratique Sa religion, rappelez-vous du bienfait dont Allah vous a fait bénéficier lorsque les soldats mécréants coalisés ont fondus sur Médine afin de vous combattre et reçu les renforts des hypocrites et des juifs. Nous envoyâmes alors le vent d’Aş-Şabâ par lequel le Prophète fut soutenu et des soldats anges que vous ne voyiez pas. Les mécréants s’enfuirent impuissants et Allah voyaient tout ce que vous faisiez. Rien ne Lui échappe et Il vous rétribuera pour vos œuvres.
O voi che avete creduto in Allāh e che avete seguito la Sua Legge, rammentate le grazie di Allāh nei vostri confronti, quando l'esercito dei miscredenti giunse a Medinah, uniti per combattervi, e vennero sostenuti dagli ipocriti e dagli Ebrei, ed inviammo contro di loro un vento, ovvero il vento incessante, che sostenne il Profeta pace e benedizioni di Allāh siano su di lui ﷺ; e inviammo soldati angelici, che voi non poteste vedere, e i miscredenti voltarono le spalle in fuga, senza poter far nulla. E Allāh è Consapevole di ciò che fate; nulla di tutto ciò Gli è nascosto e vi ricompenserà per questo.
Pravovjerni, koji vjerujete u Boga i postupate u skladu s onim što je objavio, sjetite se Allahove blagodati prema vama kad su vas savezničke vojske pohodile u Bici na Hendeku, okupivši arapske višebošce, medinske jevreje i munafike! Oni su vas sa svih strana opkolili, ali je Svemogući Allah na njihov logor poslao silni vjetar (es-saba), pomoću kojeg je pomagao Poslaniku. K tome, Plemeniti Allah poslao je meleke koje vi, vjernici, niste vidjeli, te su se bezvjernici dali u bijeg i vratili se poniženi i poraženi. Allah dobro vidi ono što činite, nije Mu nepoznato vaše ponašanje, On će vam dati ono što zaslužite.
9- Ey iman edenler! Allah’ın, üzerinizdeki nimetini hatırlayın. Hani üzerinize ordular gelmişti. Biz de onların üzerine bir rüzgar ve görmediğiniz ordular göndermiştik. Allah yaptıklarınızı çok iyi görendir.
10- Hani onlar, size hem üst hem de alt tarafınızdan gelmişlerdi. O vakit (korkudan) gözler yerinden kaymış, yürekler de ağızlara gelmişti. Allah hakkında da türlü zanlarda bulunuyordunuz.
11- İşte orada mü’minler imtihandan geçirilmiş ve şiddetli bir şekilde sarsılmışlardı.
9-10. Yüce Allah, mü’min kullarına üzerlerindeki nimetini hatırlatmakta ve bu nimete şükretmeye onları teşvik etmektedir. Şöyle ki Mekkeliler ve Hicazlıların orduları üst taraflarından, Necidlilerinki de alt taraflarından gelmişler; Allah Rasûlünün ve ashab-ı kiramın kökten yok edilmesi konusunda aralarında sözleşmişlerdi. Söz konusu olay Hendek gazvesinde olmuştu. Medine çevresinde bulunan yahudi kabileler de onlarla bu konuda ittifak etmiş, o bakımdan pek büyük ordularla, çok kalabalık askerlerle üzerlerine gelmişlerdi. Rasûlullah sallallahu aleyhi ve sellem da Medine çevresinde hendek kazmıştı. Yoğun ordular Medine’yi kuşatmış ve sıkıntılar alabildiğine büyümüştü. Kalpler korkudan ta gırtlaklara gelip dayanmıştı.
Pek çok kimse, güçlü bir kuşatma altında ve oldukça sıkıntılı bir durumda olduğunu görünce olmadık zan ve kanaatlere kapılmıştı. Medine kuşatması uzun bir süre devam etmiş ve durum, Yüce Allah’ın şu buyruğunda belirttiği noktaya varmıştı:“O vakit (korkudan) gözler yerinden kaymış, yürekler de ağızlara gelmişti. Allah hakkında da türlü zanlarda bulunuyordunuz.” Yani Yüce Allah’ın dinine yardım etmeyeceği ve onu tamama erdirmeyeceği şeklinde kötü zanlara kapılmıştınız.
11. “İşte orada mü’minler” bu pek büyük fitne ile “imtihandan geçirilmiş ve” korku, huzursuzluk ve açlık ile “şiddetli bir şekilde” imanları açıkça ortaya çıksın, yakînleri daha bir artsın diye “sarsılmışlardı.”
Yüce Allah’a hamdolsun ki onların imanları ve ileri derecedeki yakînleri, öncekileri de sonrakileri de geride bırakacak şekilde ortaya çıkmıştı. Sıkıntılar alabildiğine artıp zorluklar üst üste bindiğinde imanları “ayne’l-yakîn” derecesine ulaşmıştı: “Müminler ise birleşen orduları gördüklerinde: Allah’ın ve Rasûlünün bize vaat ettiği işte budur. Allah da Rasûlü de doğru söylemiştir, dediler ve (bu,) onların ancak imanlarını ve teslimiyetlerini artırdı.”(el-Ahzab, 33/22)
The Campaign of the Confederates (Al-Ahzab)
Allah tells us of the blessings and favors He bestowed upon His believing servants when He diverted their enemies and defeated them in the year when they gathered together and plotted. That was the year of Al-Khandaq, in Shawwal of the year 5 AH according to the well-known correct view. Musa bin `Uqbah and others said that it was in the year 4 AH. The reason why the Confederates came was that a group of the leaders of the Jews of Banu Nadir, whom the Messenger of Allah ﷺ had expelled from Al-Madinah to Khaybar, including Sallam bin Abu Al-Huqayq, Sallam bin Mishkam and Kinanah bin Ar-Rabi`, went to Makkah where they met with the leaders of Quraysh and incited them to make war against the Prophet . They promised that they would give them help and support, and Quraysh agreed to that. Then they went to the Ghatafan tribe with the same call, and they responded too. The Quraysh came out with their company of men from various tribes and their followers, under the leadership of Abu Sufyan Sakhr bin Harb. The Ghatafan were led by `Uyaynah bin Hisn bin Badr. In all they numbered nearly ten thousand. When the Messenger of Allah ﷺ heard that they had set out, he commanded the Muslims to dig a ditch (Khandaq) around Al-Madinah from the east. This was on the advice of Salman Al-Farisi, may Allah be pleased with him. So the Muslims did this, working hard, and the Messenger of Allah ﷺ worked with them, carrying earth away and digging, in the process of which there occurred many miracles and clear signs. The idolators came and made camp to the north of Al-Madinah, near Uhud, and some of them camped on the high ground overlooking Al-Madinah, as Allah says:
إِذْ جَآءُوكُمْ مِّن فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنكُمْ
(When they came upon you from above you and from below you,) The Messenger of Allah ﷺ came out with the believers, who numbered nearly three thousand, or it was said that they numbered seven hundred. They had their backs towards (the mountain of) Sal` and were facing the enemy, and the ditch, in which there was no water, was between the two groups, preventing the cavalry and infantry from reaching them. The women and children were in the strongholds of Al-Madinah. Banu Qurayzah, who were a group among the Jews, had a fortress in the south-east of Al-Madinah, and they had made a treaty with the Prophet and were under his protection. They numbered nearly eight hundred fighters. Huyay bin Akhtab An-Nadari went to them and kept trying to persuade them until they broke the treaty and went over to the side of the Confederates against the Messenger of Allah ﷺ. The crisis deepened and things got worse, as Allah says:
هُنَالِكَ ابْتُلِىَ الْمُؤْمِنُونَ وَزُلْزِلُواْ زِلْزَالاً شَدِيداً
(There, the believers were tried and shaken with a mighty shaking.) 33: 11 They besieged the Prophet and his Companions for almost a month, but they did not reach them and there was no fighting between them, except for when `Amr bin `Abd Wadd Al-`Amiri, who was one of the most famous and bravest horsemen of the Jahiliyyah, came with some other horsemen, and crossed the ditch to the Muslim side. The Messenger of Allah ﷺ called for the Muslim cavalry, and it was said that no one came forward. Then he called `Ali, may Allah be pleased with him, who came forward and they fought in single combat until Ali, may Allah be pleased with him, killed him, and this was a sign of imminent victory. Then Allah sent an intensely cold wind with strong gusts against the Confederates, and they were left with no tents or anything else; they could not light any fires or do anything, and so they departed, disappointed and defeated, as Allah says:
يأَيُّهَا الَّذِينَ ءَامَنُواْ اذْكُرُواْ نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَآءَتْكُمْ جُنُودٌ فَأَرْسَلْنَا عَلَيْهِمْ رِيحاً وَجُنُوداً
(O you who believe! Remember Allah's favor to you, when there came against you hosts, and We sent against them a wind and forces) Mujahid said: "This was the easterly wind." This view is supported by another Hadith:
«نُصِرْتُ بِالصَّبَا، وَأُهْلِكَتْ عَادٌ بِالدَّبُور»
(I was given victory by the easterly wind, and `Ad were destroyed by the westerly wind.)
وَجُنُوداً لَّمْ تَرَوْهَا
(and forces that you saw not.) This refers to the angels who shook them and cast fear and terror into their hearts. The chief of each tribe said, "O Banu so-and-so, to me!" So they gathered around him, and he said, "Let us save ourselves," when Allah cast fear and terror into their hearts. In his Sahih, Muslim recorded that Ibrahim At-Taymi said that his father said: "We were with Hudhayfah bin Al-Yaman, may Allah be pleased with him, and a man said to him: `If I had met the Messenger of Allah ﷺ I would have fought alongside him and I would have striven my utmost.' Hudhayfah said to him: `Would you really have done that I was present with the Messenger of Allah ﷺ during (the campaign) against the Confederates on a very cold and windy night, and the Messenger of Allah ﷺ said:
«أَلَا رَجُلٌ يَأْتِي بِخَبَرِ الْقَوْمِ يَكُونُ مَعِي يَوْمَ الْقِيَامَة»
(Is there any man who will bring me news of the people He will be with me on the Day of Resurrection.) None of us answered him, and he repeated it a second and a third time. Then he said:
«يَاحُذَيْفَةُ قُمْ فَأْتِنَا بِخَبَرٍ مِنَ الْقَوْم»
(O Hudhayfah, get up and bring us news of the people.) When he called me by name, I had no choice but to get up. He said,
«ائْتِنِي بِخَبَرِ الْقَوْمِ وَلَاتَذْعَرْهُمْ عَلَي»
(Bring us news of the people, but do not alarm them.) So I went, walking as if I were walking among pigeons, until I came to them. I saw Abu Sufyan warming his back by the fire, and I put an arrow in my bow, wanting to shoot it at him, then I remembered what the Messenger of Allah ﷺ said,
«وَلَاتَذْعَرْهُمْ عَلَي»
(Do not alarm them.) If I shot the arrow, I would have hit him. So I came back, again walking as if I were walking among pigeons, and I came to the Messenger of Allah ﷺ . After my returning I began to feel very cold. I told the Messenger of Allah ﷺ and he gave me to wear a spare cloak of his which he used to pray in. I slept until morning came, and when morning came, the Messenger of Allah ﷺ said,
«قُمْ يَانَوْمَان»
(Get up, O sleepy one!)"'
إِذْ جَآءُوكُمْ مِّن فَوْقِكُمْ
(When they came upon you from above you) refers to the Confederates,
وَمِنْ أَسْفَلَ مِنكُمْ
(and from below you.) We have already noted the report from Abu Hudhayfah that these were Banu Qurayzah.
وَإِذْ زَاغَتِ الاٌّبْصَـرُ وَبَلَغَتِ الْقُلُوبُ الْحَنَاجِرَ
(and when the eyes grew wild and the hearts reached to the throats,) means, from intense fear and terror.
وَتَظُنُّونَ بِاللَّهِ الظُّنُونَاْ
(and you were harboring doubts about Allah.) Ibn Jarir said: "Some of those who were with the Messenger of Allah ﷺ, had doubts and thought that the outcome would be against the believers, and that Allah would allow that to happen." Muhammad bin Ishaq said concerning the Ayah:
وَإِذْ زَاغَتِ الاٌّبْصَـرُ وَبَلَغَتِ الْقُلُوبُ الْحَنَاجِرَ وَتَظُنُّونَ بِاللَّهِ الظُّنُونَاْ
(when the eyes grew wild and the hearts reached to the throats, and you were harboring doubts about Allah.) "The believers had all kinds of doubts, and hypocrisy emerged to such an extent that Mu`attib bin Qushayr, the brother of Banu `Amr bin `Awf said: `Muhammad ﷺ was promising us that we would win the treasure of Chosroes and Caesar, but one of us cannot even go and relieve himself."' Al-Hasan said concerning the Ayah:
وَتَظُنُّونَ بِاللَّهِ الظُّنُونَاْ
(and you were harboring doubts about Allah.) "There were different kinds of thoughts; the hypocrites thought that Muhammad ﷺ and his Companions would be eliminated, while the believers were certain that what Allah and His Messenger promised was true, and that He would cause the religion to prevail even if the idolators hated it." Ibn Abi Hatim recorded that Abu Sa`id, may Allah be pleased with him, said: "On the day of Al-Khandaq, we said: `O Messenger of Allah, is there anything we should say, for our hearts have reached our throats' He said:
«نَعَمْ، قُولُوا: اللَّهُمَّ اسْتُرْ عَوْرَاتِنَا وَآمِنْ رَوْعَاتِنَا»
(Yes, say: O Allah, cover our weak points and calm our fears.) Then Allah struck the faces of the enemy with the wind, and defeated them with the wind. This was also recorded by Imam Ahmad bin Hanbal from Abu `Amir Al-`Aqadi.
¡Aquellos que creen en Al-lah y cumplen con lo que Él ha legislado! Recuerden el favor de Al‑lah sobre ustedes cuando los ejércitos de los incrédulos vinieron a Medina, preparados para luchar contra ustedes, y los hipócritas y los judíos los apoyaron. Luego envié sobre ellos los vientos orientales por medio de los cuales el Profeta r recibió ayuda, y envié ejércitos de ángeles que no pudieron ver. Entonces los incrédulos se alejaron huyendo. Al-lah ve todo cuanto hacen. Nada Le está oculto y Él los recompensará por eso.
Ey Allah'a iman eden ve gönderdiği dini ile amel edenler! Medine'ye sizinle savaşmak için kâfir askerler geldiği, Yahudi ve münafıkların onlara destek çıktığı zaman Allah'ın sizin üzerine olan nimetini hatırlayın! Nebi -sallallahu aleyhi ve sellem-'e kendisi ile yardım ettiğimiz rüzgârı, tan yelini/doğudan esen rüzgârı ve meleklerden olan sizin göremediğiniz orduları gönderdik. Kâfirler hiçbir şeye güç yetiremeden arkalarını dönüp kaçtılar. Yüce Allah sizin yaptıklarınızı hakkıyla görendir. Bundan hiçbir şey O'na gizli kalmaz. Size amellerinizin karşılığını verecektir.
Hỡi những người đã tin tưởng Allah và đã tuân thủ theo giáo luật của Ngài, các ngươi hãy nhớ lại ân huệ mà Alalh đã ban cho các ngươi khi Madinah bị nhiều đoàn quân của địch vây hãm bên ngoài thành để tiêu diệt các ngươi, cộng thêm sự bội ước của đám người Munafiq và Do Thái bên trong thành. Thế là TA đã gởi đến chúng một cơn gió mạnh hỗ trợ cho Nabi và phái xuống một đoàn quân Thiên Thần mà các ngươi không nhìn thấy. Điều đó khiến đám người vô đức tin bất lực không làm được gì đành phải rút lui. Allah luôn thấu đáo mọi điều các ngươi làm, không việc gì giấu được Ngài và Ngài sẽ dựa theo đó mà thưởng phạt các ngươi.
Fue entonces cuando los incrédulos los atacaron por la parte alta y por la parte baja del valle, desde el este y el oeste, cuando sus miradas se apartaron de todo tras ver al enemigo, y sus corazones se les subieron a las gargantas debido al miedo intenso. Tuvieron malos pensamientos con respecto a Al-lah. A veces pensaban que los socorrería y otras veces perdían toda esperanza en Él.
Và thế đó khi đám người vô đức tin bao vây các ngươi từ hai phía, phía trên và phía dưới của thung lũng, tức hai hướng đông và tây. Thời điểm đó, cặp mắt của các ngươi tỏ vẻ hoảng loạn không nhìn thấy gì ngoại trừ việc bị kẻ thù bao vây và con tim của các ngươi thì nhảy lên đến tận cổ vì quá sợ hãi, nó khiến các ngươi có suy nghĩ khác nhau về Allah, lúc thì nghĩ sẽ được Ngài phù hộ chiến thắng và lúc thì lại mất hy vọng nơi Ngài.
Iyon ay nang dumating sa inyo ang mga tagatangging sumampalataya mula sa pinakamataas ng lambak at mula sa pinakamababa niyon mula sa mga dako ng silangan at kanluran. Sa sandaling iyon ay kumiling ang mga paningin palayo sa bawat bagay maliban sa palayo sa pagtingin sa kaaway ng mga ito at umabot ang mga puso sa mga lalamunan dahil sa tindi ng pangamba. Nagpapalagay kayo kay Allāh ng mga palagay na nagkakaiba-iba, kaya minsan ay nagpapalagay kayo ng pag-aadya at minsan naman ay nagpapalagay kayo ng kawalang-pag-asa sa Kanya.
Quando i miscredenti giunsero dalla cima della valle e dal fondo, da est e da ovest, in quel momento, i vostri occhi guardavano tutto tranne che il nemico, e avevate un nodo in gola per il terrore, e cominciaste a fare vari pensieri riguardo Allāh, a volte pensando che vi avrebbe sostenuto, e a volte pensando che non lo avrebbe fatto.
Sjetite se kad su vam savezničke vojske došle s donje strane doline, s istoka, i s gornje strane doline, sa zapada, pa ste, zbunjeni i iznenađeni, oči razrogačili, a srca su vam, zbog teškog prizora i nepojmljivog straha, do grla stigla! Tad su mislima sumnje ovladale, pa ste čas pomišljali da pomoć neće doći, a čas da ćete biti pomognuti.
And that was when the disbelievers came to you from the top of the valley and from the bottom, from the East and West, when the eyes turned away from everything besides seeing the enemy and the hearts reached the throats due to intense fear. And you were thinking different thoughts regarding Allah. At times you were thinking of help and at time you were thinking of losing hope from Him.
Kâfirler vadinin üst ve alt tarafından, doğu ve batı tarafından geldikleri zaman, bakışlar her şeyi bırakıp sadece düşmana kilitlendiği ve korkunun şiddetinden yüreklerin ağza geldiği zaman, Allah hakkında çeşitli zanlarda bulunuyor; bazen zaferi ve bazen de zafere ulaşamayacağınızı zannediyordunuz.
Commentary
Identified in the previous verses was the great station of the Holy Prophet ﷺ along with the instruction to Muslims that they should follow and obey him totally and perfectly. Congruent to this, these two full sections of the Qur'an have been revealed about the event of the battle of al-Ahzab. Mentioned therein is the simultaneous attack of the combined forces of many groups of disbelievers and polytheists, their threatening encirclement, the subsequent blessings bestowed on Muslims by Allah Ta’ ala and the several miracles that issued forth at the hands of the Holy Prophet ﷺ . Then, very much as a corollary to this, there are many instructions and injunctions relating to different departments of life. It is because of these very priceless instructions that great commentators have written about the details of the event of Ahzab with considered details at this place, particularly al-Qurtubi, Mazhari and others. Therefore, some details of the event of Ahzab along with the instructions are being written here. Most of it has been taken from al-Qurtubi and Mazhari. That which has been taken from some other book carries the necessary reference.
The event of the battle of al-Ahzab
The word: (al-ahzab) is the plural form of: حِزب (hizb) which means party or group. In this battle, the combined forces of different groups of disbelievers had, under a pact to eliminate Muslims, mounted an attack on Madinah. Therefore, this battle has been named as the battle of al-Ahzab. And since, in this battle, a trench was also dug under the orders of the Holy Prophet ﷺ across the line of enemy attack, therefore, this battle is also called the battle of the Trench (Khandaq). The battle of Banu Quraizah too - which took place immediately after the battle of al-Ahzab and finds mention in the cited verses as well - that too, was actually a part of the battle of al-Ahzab, as it would appear through the details of this event.
In the year only next to the year the Holy Prophet ﷺ graced Madinah after migrating from Makkah al-Mukarramah, the event of the battle of Badr came to pass. In the third year, came the battle of Uhud. In the fourth year, it was this battle of al-Ahzab. Some narrations say that this event came to pass in the fifth year. Nevertheless, the attacks of the disbelievers against Muslims had been continuing since the hijrah up to this time without any break. The attack on the occasion of the battle of al-Ahzab was made with full power, determination and mutual pledge. Therefore, this battle was the severest on the Holy Prophet t and the noble Sahabah as compared with other battles - because, the count of the attacking confederate forces of the disbelievers has been given as twelve to fifteen thousand. On the other side, there were Muslims, three thousand in all, and those too very ill-equipped. Then, the time was hard winter. The Qur'an describes the horrible severity of this event by saying things like: زَاغَتِ الاَبصَارُ (the eyes were distracted - 33:10), بَلَغَتِ القُلُوبُ الحَنَاجِرَ (and hearts reached the throats - 33:10) and وَ زُلزِلُوا زِلزَالاً شَدِیداً (they were shaken with a violent convulsion - 33:11).
But, the way this time was the hardest on Muslims, they were also compensated at its best by Allah Ta’ ala. It was with His help and support that the matter ended in favour of Muslims in the form of such a great success and victory that broke the back of all hostile groups of Mushriks, Jews and Hypocrites leaving them just about incapable of even thinking of some attack against Muslims in the future. From that angle, this battle was the last armed confrontation between kufr and Islam. - fought on the plains of al-Madinah al-Munawwarah in the fourth or fifth year of hijrah.
The event began when about twenty men from the Jewish tribe of Banu Nadir and the tribe of Abu Wa'il who were morbidly hostile to the Holy Prophet and Muslims at large reached Makkah al-Mukarramah. They met with Quraish chiefs and roused them to start a war against Muslims. The Quraish chiefs were under the impression that the way Muslims took their idol-worship to be kufr (disbelief, infidelity) and for which reason they regarded their religion as ill-founded, the Jews too would be no different and their thinking would be similar to it. If so, how could they hope for a common ground of unity from them? Therefore, these chiefs asked the Jews, "You people know that there is difference of religion and creed between us and Muhammad t. And you are the people of the Book and the people of learning. First of all, you tell us as to which religion is better in your sight, ours or theirs?"
A lie is no novelty in the arena of politics!
The reply given by these Jews was totally contrary to their knowledge and conscience. To them, they said, "Your religion is better than the religion of Muhammad." Thereupon, the infidels of Makkah were somewhat satisfied. Still, the matter was taken to a future demonstration of intent. It was decided that these twenty visitors joined by fifty men from among the Quraish chiefs would go to al-Masjid al-Haram, cling to the walls of the Baytullah by their chests and make a solemn pledge before Allah that they would continue fighting against Muhammad t to their last man.
A marvel of the forbearance and magnanimity of Allah Ta'ala!
Here are the enemies of Allah in the House of Allah clinging to the walls of the Ka'abah of Allah making a compact to fight a war against His Rasul - and then return satisfied with a new passion for war! This is unique manifestation of the forbearance and magnanimity of Allah Ta’ ala. Then, the ultimate end of this compact is not too far to find. It will appear towards the end of the narrative in that all of them bolted from this battle.
These Jews, after having made a pact with the Quraish of Makkah, reached the tribe of Ghitfan, a great warring tribe of Arabia. They told them that they and the Quraish of Makkah were in full agreement with the plan to eliminate the spreaders of this new religion (Islam) once for all with their combined power. They asked them too to join hands with them in that pact. Then, they also offered them a bribe. They promised to give them the total produce of dates in one year in Khaibar - according to some narrations, they promised the half of it to the tribe of Ghitfan. ` Uyaiynah Ibn Hisn, the chief of the tribe of Ghitfan, approved of his participation in the pact under this condition. Thus, they too became a part of the war effort.
Then, in accordance with the mutual pact, the Quraish armed force of four thousand men, three hundred horses and war supplies laden on one thousand camels came out of Makkah under the command of Abu Sufyan and stopped at Marr az-Zahran. Here, all tribes of Aslam, Ashja', Banu Murrah, Banu Kinanah, Fazarah and Ghitfan joined them. Their total number has been reported in some narrations as ten thousand, as twelve thousand in some others and as fifteen thousand in still other.
The most lethal attack on Madinah
The armed force that fought against Muslims in the battle of Badr was that of one thousand men. Then, the army that attacked in the battle of Uhud had three thousand men. This time, the numerical strength of the attacking forces was greater than it was any time before that - the equipment and the combined power of the Arab and Jewish tribes were also to be counted as additional factors.
Three ingredients of Muslim war effort
When the information about this aggressive united front reached the Holy Prophet t, the very first verbal reaction came out from him in the words:
Allah is all-sufficient for us, and the best One to trust in - 3:173.
After that, he assembled opinion leaders from among the Emigrants and Helpers together and went into consultation with them. Although, the blessed recipient of Wahy (revelation) really needs no consultation for he acts directly with the permission of Allah Ta’ ala. But, there were two advantages in having such consultation: (1) To initiate and establish the Sunnah (practice) of consultation in the Muslim community and (2) to revive mutual liaison and unity in the hearts of the believers and to persuade them to the need of helping and supporting each other. After that, they talked about matters of defence and the physical resources needed in fighting a war. Present among the group of consultants. there was Sayyidna Salman al-Farisi ؓ who had recently freed himself from the artificially imposed slavery of a Jew and had devoted himself to the service of Islam. He advised that in his country, the Persian kings have used trenches they arranged to be dug across the enemy line of attack. This had always helped stop the enemy. Accepting his advice, the Holy Prophet ﷺ ordered that trenches be dug - and he himself participated with others doing that.
The digging of trenches
It was decided to dig this trench on the entire passage way behind the mount of Sal' which could be used by the enemy to come into Madinah from the north. The ground marking of the length and width of this trench was personally drawn by the Holy Prophet t. Beginning from Shaikhayn, this trench came as far as the western corner of the mount of Sal' and later it was extended to the intersection of the valleys of Buthan and Rana. The total length of this trench was approximately three and a half miles. The precise measurement of the width and depth could not be ascertained from any narration. But, it is obvious that the width and depth would have also been special, of the kind the enemy would have not found easy to cross.
It has appeared in the narration of the event relating to Sayyidna Salman digging the trench that he used to dig his allotted portion of the trench which, at the end of the day, came to be five yards long and five yards deep (Mazhari). From this, it can be said that the depth of the trench was five yards.
The size of the Islamic 'army'
At that time, Muslims were a total of three thousand in number along with a total of thirty six horses.
Participant age of maturity was set at fifteen years
Some non-pubert children had also come out with the Islamic 'army' with the desire to defend their faith. The Holy Prophet ﷺ asked children below the age of fifteen years to leave. Those fifteen year old were accepted - included therein were Sayyidna ` Abduliah Ibn ` Umar, Zayd Ibn Thabit, Abu Said al-Khudri and Bara' Ibn ` Azib ؓ When this Islamic force was ready to march for battle, the hypocrites who normally kept a face and remained intermingled among Muslims, started backing out. Some bolted away incognito. Others came up with false excuses and tried to get the permission of the Holy Prophet ﷺ to go back. This was a new trouble that rose from within. Some of the cited verses have been revealed about these very hypocrites. (Qurtubi)
Islamic nationality and Islamic unity do not contradict administrative and social division
For this Jihad, the Holy Prophet ﷺ appointed Sayyidna Zayd Ibn Harithah ؓ as the standard bearer of the Muhajirin and Sayyidna Sa'd Ibn ` Ubadah ؓ as the standard bearer of the Ansar. At that time, the mutual brotherhood among the Muhajirin and the Ansar stood established on very firm foundations. All of them were brothers to each other. But, it was in view of administrative convenience that the leadership of the Muhajirin was separated from the leadership of the Ansar: From this, we learn that Islamic nationality and Islamic unity are not contradictory to administrative and social division. In fact, by placing the burden of responsibility an each group helped strengthen the bond of mutual confidence and cooperation. And in the very first assignment, that is, in the digging of trenches before this battle, this mutual cooperation became all too evident as described below:
The job of digging the trenches was spread over the whole army
The Holy Prophet ﷺ divided the whole army of the Muhajirin and the Ansar in groups of ten men each and made every group of ten men responsible for digging forty yards of the trench. Since Sayyidna Salman al-Farisi ؓ was the one who had advised the digging of the trench, knew the job, was strong and was neither one of the Ansar nor one of the Muhajirin, it created a sort of competition among the Ansar and Muhajirin for each of the two wanted to have him with them. The matter reached to the extent that the Holy Prophet ﷺ had to intervene in order to avoid any dispute. He gave his verdict by saying: سَلمَانُ مِنَّا اَھلُ البَیتِ (Salman is part of our family).
The discrimination of local and foreign in functional expertise
The universal wont in our time is that people do not like to treat those non-resident and non-local at par with them. But, this was a place where every group felt proud of having the competent one on their side and with them. It was for this reason that the Holy Prophet ﷺ included him in his family on his own and thus put an end to the dispute. Then, he practically picked up some Muhajirin and some Ansar to form a group of ten which included Sayyidna ` Amr Ibn ` Awf, Sayyidna Hudhaifah and others who were from among the Muhajirin.
A great miracle
By chance, in the section of the trench entrusted with Sayyidna Salman and others with him, a huge, hard and glossy rock showed up. Sayyidna Salman's colleague, Sayyidna ` Amr Ibn ` Awf ؓ says, "This rock broke our implements and we failed to cut it apart. Then I suggested to Salman that though it is possible to dig the trench bypassing the huge rock and join it up with the main trench with a minor crookedness in it, but we should not deviate from the line drawn by the Holy Prophet ﷺ as based on our opinion. So, you go, tell the Holy Prophet t about the position here and get an order from him about what we should do now."
Divine reminders
It is strange that in this three and a half mile stretch of land no one from among the diggers of the trench faced any impediment which would render him helpless. The only one who did face it was Sayyidna Salman ؓ who had given the advice of digging a trench and the whole project had started on his advice. To him Allah Ta’ ala showed that there was no way out even after digging and making a perfect trench - except turning to Allah Ta’ ala for help in the face of the failure of all implements and instruments. Here, these blessed souls were being taugh اِنَّ بُيُوْتَنَا عَوْرَةٌ that assembling material means to the measure of capacity and ability was obligatory, but to place trust in these was not correct. The trust of a believer - even after having assembled all possible material means - should be in Allah Ta’ ala alone.
Sayyidna Salman ؓ presented himself before the Holy Prophet ﷺ and told him about what had happened. At that time, the Holy Prophet ﷺ was himself working in his part of the trench. He was busy hauling the dugout earth from the trench. Sayyidna Bara' Ibn ` Azib ؓ says, "I saw him. Dust had covered his blessed body in a manner that the skin on his front and back was not visible." Rather than give Sayyidna Salman ؓ any advice or order, he accompanied him in person to the problem spot. With the ten Sahabah busy digging the trench with Sayyidna Salman ؓ ، he too went down into the trench and joined the diggers. He took the pickaxe in his blessed hands, struck at the rock and recited the verse: تَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًا (tammat kalimatu rabbika sidqa: And the Word of your Lord is perfect in truth... - al-An` am, 6:115). With this one single stroke from it, one third portion of the rock was cut off and released from this rock was a streak of light. After that, he struck at the rock once again and recited the said verse upto the end, that is: تَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًا وَّعَدْلًا is (tammat kalimatu rabbika sidqan wa 'adla : And the Word of your Lord is perfect in truth and justice - al-An` am, 6:115). Cut off with this second stroke was an additional one third portion of the rock which released a streak of light as before. The third time, he recited the same verse in full and executed the third stroke. With it, the rock was all finished. The Holy Prophet t came out of the trench, picked up the sheet wrap he had left at the edge of the trench and sat down on one side of it. At that time, Sayyidna Salman al-Farisi ؓ said, "Y Rasulallah, every time struck at the rock, every time I saw a light coming out of the rock." The Holy Prophet ﷺ asked Sayyidna Salmn ؓ ، "Have you really seen this light?" He said, "Y Rasulallah, I have seen it with my own eyes."
The Holy Prophet ﷺ said, "In the light that was released after the first strike, I saw the palaces of the cities of Yaman and those of Cyrus and Angel Jibra'il told me: 'your Ummah will conquer these cities.' And when I struck at the rock the second time, I was shown the red palaces of the Byzantines and Angel Jibra'il gave the good news, 'your Ummah will conquer these cities as well.' " After having heard this, all Muslims felt at peace and became assured of their great successes in the future.
Hal itu terjadi ketika orang-orang kafir mendatangi kalian dari atas lembah dan dari sisi bawahnya, dari arah timur maupun barat. Saat itu, ke mana pun mata memandang yang tampak hanyalah musuh, bahkan hati kalian telah naik sampai ke tenggorokan karena besarnya rasa takut dan kalian menyangka terhadap Allah dengan berbagai prasangka yang bermacam-macam, kadang kalian menyangka akan mendapat pertolongan, dan kadang merasa putus asa dari Allah.
Lorsque les mécréants vinrent à vous du haut et du bas de la vallée, de l’est et de l’ouest. A ce moment-là, les regards se sont détournés de toute chose pour se poser sur l’ennemi et les cœurs sont remontés jusqu’à la gorge tellement la peur était grande. Vous faisiez sur Allah des suppositions contradictoires: tantôt vous pensiez qu’Il allait vous accorder la victoire et tantôt vous désespériez de Lui.
At the battle of Ahzab (in the fifth year of Hijrah) there was a combined attack by Arab tribes and Jews on Madinah. The number of attackers in this battle was about thirteen thousand and the Muslims were not capable of fighting this huge army. But, Almighty God, by His special devices, caused Islam’s enemies to become so terror-stricken that they themselves abandoned the siege of Madinah and retreated. Such difficulties befall the Islamic mission firstly in order to separate the sincere from the insincere and secondly to show to the enemy forces that God Himself is a supporter of His religion. He will not allow it to be vanquished.
Les croyants furent éprouvés durant la Bataille du Fossé par l’union de leurs ennemis contre eux et ils furent sévèrement secoués par la peur. C’est ce test qui distingua les croyants des hypocrites.
Bu olay Hendek Savaşı'nda yaşanmış; Müminler, düşmanlarının kendilerine hücum etmeleri ile imtihan olunmuşlardı. Korkunun şiddetinden dolayı şiddetli bir sarsıntıya uğramışlardı. Bu imtihan ile Mümin ve münafıklar birbirinden ayrıldılar.
U tim teškim trenucima vjernici su bili na golemu kušnju stavljeni, a redovi su muslimanski očišćeni: očito se pokazalo ko je iskren a ko dvoličan. Muslimani su bili silno uznemireni i nasmrt prestravljeni.
In quella situazione, nella battaglia della trincea(غزوة الخندق), i credenti vennero messi alla prova e tremarono di terrore, ma i loro nemici non poterono aggredirli, e questa tentazione servì per fare distinzione tra i credenti e gli ipocriti.
Trong bối cảnh của trận chiến Khandaq, những người có đức tin đã bị thử thách quá sức chịu đựng của họ trước kẻ thù, khiến họ rơi vào nỗi khiếp sợ khiến tâm trí họ bấn loạn, tuy nhiên, qua đó để phân loại đâu là những người có đức tin và đâu là những người Munafiq.
Dalam keadaan demikian di perang Khandaq, orang-orang beriman mendapat ujian dengan apa yang mereka dapatkan dari kepungan musuh-musuh mereka dan mereka gemetar dengan amat sangat karena ketakutan. Namun, dengan ujian ini jelaslah mana orang-orang mukmin dan mana orang-orang munafik.
How the Believers were tested, and the Position of the Hypocrites during the Battle of Al-Khandaq
Allah tells us what happened when the Confederates surrounded Al-Madinah and the Muslims were besieged and found themselves in straitened circumstances, with the Messenger of Allah ﷺ in their midst. They were tried and tested, and were shaken with a mighty shaking. At this time hypocrisy emerged, and those in whose hearts was a disease spoke about what they really felt.
وَإِذْ يَقُولُ الْمُنَـفِقُونَ وَالَّذِينَ فِى قُلُوبِهِم مَّرَضٌ مَّا وَعَدَنَا اللَّهُ وَرَسُولُهُ إِلاَّ غُرُوراً
(And when the hypocrites and those in whose hearts is a disease said: "Allah and His Messenger promised us nothing but delusion!") Their hypocrisy became apparent, while the one in whose heart was doubt became weak, and he expressed the ideas that were in his heart because of the weakness of his faith and the difficulty of the situation. And other people said, as Allah tells us:
وَإِذْ قَالَت طَّآئِفَةٌ مِّنْهُمْ يأَهْلَ .يَثْرِبَ
(And when a party of them said: "O people of Yathrib...") meaning Al-Madinah, as it was reported in the Sahih:
«أُرِيتُ فِي الْمَنَامِ دَارَ هِجْرَتِكُمْ، أَرْضٌ بَيْنَ حَرَّتَيْنِ، فَذَهَبَ وَهَلِي أَنَّهَا هَجَرُ فَإِذَا هِيَ يَثْرِب»
(I was shown in a dream the place to which you will migrate, a land between two lava fields. At first I thought it was Hajar, but it turned out to be Yathrib.) According to another narration:
«الْمَدِينَة»
(Al-Madinah. ) It was said that the origin of its name Yathrib was that a man settled there from (the people of) Al-`Amaliq whose name was Yathrib bin `Ubayd bin Mahlayil bin `Aws bin `Amlaq bin Lawudh bin Iram bin Sam bin Nuh. This was the view of As-Suhayli. He said: "And it was narrated from some of them that he said, `It is given eleven names in the Tawrah: Al-Madinah, Tabah, Tayyibah, Al-Miskinah, Al-Jabirah, Al-Muhibbah, Al-Mahbubah, Al-Qasimah, Al-Majburah, Al-`Adhra' and Al-Marhumah."' r
لاَ مُقَامَ لَكُمْ
(There is no position for you.) means, `here, with the Prophet , you cannot stand guard,'
فَارْجِعُواْ
(Therefore go back) means, `to your houses and dwellings'.
وَيَسْتَأْذِنُ فَرِيقٌ مِّنْهُمُ النَّبِىَّ
(And a band of them ask for permission of the Prophet) Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him said, "These were Banu Harithah, who said, `We fear for our homes, that they may be robbed."' This was also stated by others. Ibn Ishaq mentioned that the one who said this was `Aws bin Qayzi. They were using as an excuse to go back to their houses the claim that they were lying open and had nothing to protect them from the enemy, so they were afraid for their homes. But Allah said:
وَمَا هِىَ بِعَوْرَةٍ
(And they lay not open.) meaning, it is not as they claim.
إِن يُرِيدُونَ إِلاَّ فِرَاراً
(They but wished to flee.) means, they wanted to run away from the battlefield.
In that position in the Battle of the Trench, the believers were tested through the enemies.
Sa kinatitindigang iyon sa Labanan sa Bambang sinubok ang mga mananampalataya dahil sa dinanas nila na pagsagpang ng mga kaaway nila sa kanila. Naligalig sila nang matinding pagkaligalig dahil sa tindi ng pangamba. Napaglinawan sa pamamagitan ng pagsubok na ito ang mananampalataya at ang mapagpaimbabaw.
Allí, en la Batalla de la Trinchera, los creyentes fueron probados por medio de los enemigos.
Vào ngày hôm đó, đám người Munafiq và nhóm người có niềm tin Iman yếu ớt mang mầm bệnh nghi ngờ lên tiếng nói: Những gì Allah và Thiên của Ngài hứa hẹn nào là chiến thắng kẻ thù và tự do trên trái đất chỉ là điều viển vông.
On that day, the hypocrites and those of weak faith, whose hearts contain doubts said: “The promise of Allah and his messenger for victory and being established on this land is false and baseless.”
12- O vakit münafıklar ve kalplerinde hastalık bulunanlar da:“Allah ve Rasûlü bize aldatmacadan başka bir şey vaat etmemiştir” diyorlardı.
12. İşte orada münafıkların münafıklığı ve içlerinde gizleyip sakladıkları da açıkça ortaya çıkmış oldu. Zorluk ve şiddet zamanlarında münafıkların âdeti de budur. Münafığın bu durumda imanı sebat göstermez. Olaylara ve hali hazırdaki duruma kısır aklı ile bakar ve bunun neticesinde sahip olduğu zanların doğru olacağını zanneder.
Hypocrites throw taunts at Muslims for believing in their Prophet's promises
At that time, the hypocrites who were part of the digging operations of the trench, started asking other Muslims, 'It is strange that you people are not surprised at what Muhammad is telling you. Is it not that he is making all those baseless promises to you in the depth of this trench being dug in Yathrib where he is claiming to be seeing the palaces of Hirah (in the South) and Mada'in (in the North)? And on top of it all, he is telling you that it is you people who are going to conquer them! Just look at yourself. Here you are, digging and digging, forgetful of all your needs. Frankly, you do not even have the time to take care of your human compulsions. Still, is it you who are going to conquer the countries of Cyrus and others?' Thereupon, it was about this very event that, in the twelfth verse cited above, it was revealed:
وَاِذْ يَقُوْلُ الْمُنٰفِقُوْنَ وَالَّذِيْنَ فِيْ قُلُوْبِهِمْ مَّرَضٌ مَّا وَعَدَنَا اللّٰهُ وَرَسُوْلُهٗٓ اِلَّا غُرُوْرًا
(And (remember) when the hypocrites and those having malady in their hearts were saying, "Allah and His messenger did not promise us but deceitfully; - 12). Here, in this verse, by saying: الَّذِيْنَ فِيْ قُلُوْبِهِمْ مَّرَضٌ
those having malady in their hearts), reference is being made to the state of the same hypocrites hidden in whose hearts there was that disease of hypocrisy.
Just imagine the kind of time it was, a severe trial indeed. At stake was the very faith of Muslims for they had to believe in the word of the Holy Prophet ﷺ with the full backing of their mind and heart despite being threatened by disbelievers from all sides. They had no servants to dig their trench for them. They were doing this hard work with their own hands braving the lashing winter. The unfriendly weather, the approaching enemy factor, theirs was a general climate of fear all around. In a situation like that, it was not easy to be sure of even one's defence and survival within whatever means were available. How could they go on from here and start believing in the good news of the conquests of the great kingdoms of Byzantine and Persia? But, the value of 'Iman (faith) is the highest of all deeds for the reason that they, even when facing totally contrary causes and conditions, did not have the least doubt or qualm of conscience about what the Holy Prophet t had told them.
Seniors must share every trial with their juniors - Great guidance for Muslims
Who does not know that the Sahabah of the Holy Prophet ﷺ were such selfless servants of the Holy Prophet t that they never wanted to have him do the hard labor of digging the trench with them, but it was the personal initiative of the Holy Prophet ﷺ that he chose to share this hard labor with his noble companions to mollify their hearts and teach them their essential lesson to put mutual brotherhood to practice. Of course, the noble companions staked their lives for the Holy Prophet ﷺ on the basis of his most perfect attributes as prophet and messenger of Allah, but of the many outward causes for this attachment, there was this major cause that he would be with them on all occasions facing all sorts of trials and pains like everybody else. When he did that, nobody ever thought of what we know as a class difference. There was no ruler and there was no one being ruled. There was no king around and there was no subject paying homage. Who was the man in power and who was the man from the masses? This kind of difference was unimaginable at that time. Unfortunately, from the time the Muslim wielders of power abandoned this Sunnah (the blessed practice of the Holy Prophet ﷺ) that, was the time these differences gushed forth bringing all sorts of tests and trials in their wake.
The master prescription of achieving success against something hard to accomplish
In the event mentioned above, the Holy Prophet ﷺ has recited the verse of the Qur'an: وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًا وَّعَدْلًا ۭلَا مُبَدِّلَ لِكَلِمٰتِهٖ (And the Word of your Lord is perfect in truth and justice. None is there to change His Words - al-An` am, 6:115) while striking at this invincible rock. This tells us that the recitation of this verse is a tested prescription for the resolution of something difficult.
The selfless mutual cooperation of the noble Sahabah
We already know that there were ten men appointed for the digging of the trench at every ten yards. But, it is obvious that some people are stronger and can finish their job sooner than others. The same was true here. The noble Sahabah who finished their allotted portion of digging would never go on to sit doing nothing and thinking that their duty was over. In fact, they would help out other Sahabah whose portion of digging was still incomplete. (Qurtubi, Mazhari)
Three and a half mile long trench was completed in six days
The outcome of the hard work put in by the noble Sahabah, may Allah be pleased with them all, was before everybody in six days in that such a long, wide and deep trench stood all completed within that short period of time. (Mazhari)
An open miracle in the feast hosted by Sayyidna Jabir
It was during the digging of this very trench that the well known event came to pass. On one of those days, when Sayyidna Jabir ؓ looked at the Holy Prophet ﷺ ، he felt deep down in his heart that he was really affected by hunger. He went to his wife and told her, "If you have something with you, cook it. I simply cannot bear by seeing this effect of hunger on his blessed person." His wife said, "We have about a sa` of barley grains in our home. I am going to grind them and make some flour." One sa` is equal to about three and a half kilograms in terms of our weights. So, his wife got busy with the grinding of barley, making flour, preparing dough and baking bread. There was a goat kid in the house. Sayyidna Jabir ؓ slaughtered it, cooked the meat and was ready to go out and invite the Holy Prophet ﷺ in when his wife called out to him saying, "Look, there is a crowd of the Sahabah with the Holy Prophet ﷺ . Do something and somehow invite only the Holy Prophet alone. Please, do not put me to disgrace by causing such a big crowd of the noble Sahabah come in with the Holy Prophet ﷺ ." Sayyidna Jabir ؓ ، acting realistically, made the actual situation fully clear before the Holy Prophet ﷺ telling him that they had only that much of food in the house. But, as for the Holy Prophet ﷺ ، he made a public announcement before the entire work force asking everyone to come to the feast at Sayyidna Jabir's ؓ home. Sayyidna Jabir ؓ was struck with wonder. When he reached home, his wife was extremely disturbed. She asked, "Did you tell the Holy Prophet ﷺ about the actual situation at home and the amount of food available?" Sayyidna Jabir ؓ said, "Yes, that I have told him." This put his wife at peace and she said, "Then we have nothing to worry about. The Holy Prophet ﷺ is our master. Let him have it the way he wishes."
Any more detail of the event is unnecessary at this place. It is enough to know the outcome that the Holy Prophet ﷺ took it upon himself to distribute the bread and curry to everybody with his own blessed hands and see that they are entertained and fed satisfactorily. As a result, the whole crowd ate to their fill. And Sayyidna Jabir ؓ says that "even after everybody having finished eating, our stock pot showed no dearth of meat, nor our kneaded flour any signs of decrease. All of us in the family ate to our heart's content and whatever remained we sent to the neighbours."
Thus, when the digging of the trench was finished within six days, the Confederate army arrived and the Holy Prophet ﷺ and his noble Companions, may Allah be pleased with them all, went into battle formation with the Mount of Sal' thoughtfully kept towards their rear.
The Jews of the tribe of Bani Quraizah break their pledge and join the Confederate aggressors
That was a time when a group of three thousand ill-equipped people standing up to fight against an equipped army of some ten to twelve thousand men was something far too wild to believe. On top of all that, there came up a new factor. Out of the Confederate forces, Huyayy Ibn Akhtab, the chief of the tribe of Banu Nadir who had contributed most in rallying everyone against the Holy Prophet ﷺ and his Muslim followers, took another step. He reached Madinah and conspired to win over the Jewish tribe of Banu Quraizah over their side. The situation was that Banu Quraizah and the Holy Prophet ﷺ already had a peace treaty signed between them. This was a solemn undertaking and the two parties naturally had no apprehensions from each other. Ka` b Ibn Asad was the chief of the tribe of Banu Quraizah. Huyayy Ibn Akhtab went to see him. When Ka'b heard about his reported arrival, he had the gate of his castle closed, so that this man would not reach him. But, Huyayy Ibn Akhtab hanged out there, he called and called and insisted that the gate be opened. Ka'b told him from inside the gate, "We have already made a peace treaty with Muhammad ﷺ and we know of nothing from his side other than truth, honesty and strict adherence to the treaty right to this day, therefore, we are bound with this treaty and cannot join hands with you." For long, this dialogue between the two continued with Huyayy Ibn Akhtab insisting that the gate be opened and that Ka'b should talk to him and the later kept refusing to do that while staying inside the closed gate. But, consequently when Huyayy Ibn Akhtab challenged Ka'b's sense of shame in that he was treating a visitor in such a crude manner, the gate was opened. Once called in, Huyayy Ibn Akhtab painted such a rosy picture of his proposals that Ka` b ultimately fell into the trap laid out by him and gave his word that he would take part in the Confederate expedition. When Ka'b related what he had done before other chiefs of his tribe, they all said in one voice, "You did something terrible. You broke your pledge with Muslims for no reason whatsoever and that by going along with the other side you have exposed your own self to danger." Ka'b too was affected by their comments and even repented for what he had done. But, things had gone out of his control by that time and this very pledge-breaking finally went on to become the cause of the destruction of Banu Quraizah as it would be mentioned later.
At that particular time, when the Holy Prophet ﷺ and the noble Sahabah got this information, they were shocked by this breach of trust from Banu Quraizah. What worried them most was the strange situation created for them. They had a trench dug across the line of the marching forces of the Confederates who were coming from outside Madinah. But, these Banu Quraizah people were right there inside Madinah. How were they going to defend against them? About this when the Qur'an says that the disbelieving forces of the Confederate army had overtaken you: مِّنْ فَوْقِكُمْ وَمِنْ اَسْفَلَ مِنْكُمْ (from above you and from below you -10), Tafsir authorities say that the expression: فَوق (from above) means the Banu Quraizah and those who came from below them (اَسفَل) mean the rest of the Confederates.
To find out the reality of this breach of trust and to assess the correct situation in the whole matter, the Holy Prophet ﷺ sent a deputation comprising Sayyidna Sa'd Ibn Mu’ adh ؓ ، the chief of the Ansar tribe of Aws and Sayyidna Sa'd Ibn ` Ubadah, the chief of the tribe of Khazraj, to Ka` b in order to talk to him about the matter. The instruction given to them was that should the event of this breach of trust turn out to be incorrect, they were to tell the whole truth before all the Sahabah openly. And should it turn out to be true, they should, on their return, say something ambivalent which will be a message only we shall understand while the rest of the Sahabah will remain safe from facing any panic because of it.
When both these elders named Sa'd reached there, they saw open proofs of the breach of pledge all over which even went to the extent of hot exchanges of words between them and Ka'b. On their return, following the instructions given to them earlier, they reported back their findings in unclear words and thus informed the Holy Prophet ﷺ that the event of the breaking of the pledge was true.
At the time when the Jewish tribe of Banu Quraizah, once an ally of Muslims, also joined the war against them, something else started happening. The hypocrisy of people who posed to be a part of the Muslim community lost its cover. Some of them became far too vocal and started saying things against the Holy Prophet ﷺ as was mentioned earlier in: وَاِذْ يَقُوْلُ الْمُنٰفِقُوْنَ (and when said the hypocrites - 12). Then, they were others who cooked up all sorts of excuses to run away from the battlefield and sought the permission of the Holy Prophet ﷺ to do that - which has been mentioned in verse 13: اِنَّ بُيُوْتَنَا عَوْرَةٌ (Our homes are vulnerable).
Now according to the present state of the battle front, the Confederate forces could not march in because of the trench with the Muslim army positioned on the other side. There was almost a continuous exchange of arrows between them all the time. This state of affairs dragged on for nearly a month. They could neither confront each other in some open or decisive battle, nor could they turn heedless towards the opponent for any extended period of time. Day and night, the Holy Prophet ﷺ and his noble Sahabah would stand guard by the trench. Although, the Holy Prophet ﷺ was personally involved in this hard task like everybody else, yet the thought that all his companions were suffering from extreme anxiety due to this impasse was very painful for him.
A strategic plan of the Holy Prophet ﷺ
It was already in the knowledge of the Holy Prophet ﷺ that the chief of the tribe of Ghitfan had joined hands with these Jews as tempted by the greed of having the fruits and dates of Khaibar. He sent an emissary to the two chiefs of the tribe of Ghitfan, ` Uyaynah 'Ibn Hisn and Abu al-Harith Ibn ` Amr, with the message: "If you leave the battlefield with your men, we shall give you one-third of the fruit of Madinah." This negotiation was still on. The two chief had agreed and a peace treaty was close to be signed. But, as was his wont and habit, the Holy Prophet ﷺ decided to consult the noble Sahabah in this matter. He called the two Sa'ds, the chiefs of the tribe of Aws and Khazraj, that is, Sayyidna Sa'd Ibn ` Ubadah and Sa'd Ibn Muadh, and sought their advice.
The Faith, the Sense of Shame and the Granite of a Determination shown by a Sahabi of the Rasul of Allah ﷺ
Both of them said, "Ya RasulAllah, if you have orders from Allah Ta’ ala to do this thing, then, we cannot dare say anything. We shall accept. If not, tell us: Is it your personal opinion or you have devised this as a measure to save us from all this hardship and suffering?"
The Holy Prophet ﷺ said, "Neither is there a Divine order for it, nor do I have any personal inclination to do so. In fact, I have come up with this via media in view of your pain and suffering because you are surrounded from all sides. So, I simply wished to shatter the power of the adversary in this manner without losing any time." Sayyidna Sa'd Ibn Mu` adh ؓ said, "Ya RasulAllah, when we worshipped idols, we did neither know Allah nor did we worship Him. At that time, these people could not dare look at a single fruit of our city with greedy eyes - except that they be our guests and we offer some of it to them by way of hospitality, or that they would buy it from us and take it away with them. Today, when Allah Ta’ ala has, in His infinite grace, given us the ability of knowing Him, and has bestowed upon us the honor of Islam, shall we, on this day, let these people have our fruits and our wealth and our properties? We need no peace and compromise from them. As for us, we are not going to give them anything but the cutting edge of our swords - to the extent that Allah Ta’ ala Himself gives the ultimate verdict between us and them."
When the Holy Prophet ﷺ heard Sayyidna Sa'd ؓ and saw this high determination and this great enthusiasm in the matter of his 'Iman, he cast that thought of his aside and said, "You now have the right to do what you wish." Sayyidna Sa` d ؓ took the peace treaty document from his blessed hands and erased the writing on it because it was not signed yet. ` Uyaynah and Harith, the chiefs of the Ghitfan tribes who were present in the meeting ready to sign this treaty found themselves personally unnerved in their hearts at this demonstration of power and determination from the noble Companions of the Holy Prophet ﷺ .
The wound received by Sayyidna Sa'd Ibn Mu'adh ؓ and his prayer
On the other side, the activity of throwing arrows and stones on each other continued unabated. Sayyidna Sa'd ؓ had gone into the fortress of Banu Harithah to see his mother where women had been housed under security. Sayyidah ` A'ishah ؓ says, "At that time, I too was in the same fortress and the injunctions of hijab for women were yet to be enforced. I saw that Sa'd Ibn Mu'adh ؓ was wearing a small coat of mail from which his hands were protruding out rather awkwardly and his mother was telling him to make haste, go and join the men fighting with the Holy Prophet ﷺ . I said to his mother, "A larger coat of mail would have been better for him. I apprehend that his hands and feet showing out of his coat of mail may be exposed to danger." His mother said, "It does not matter. Whatever Allah has to do is what has to happen."
When Sayyidna Mu'adh ؓ reached the battlefield, he was hit by an arrow which cut through his medial arm vein. At that time, Sayyidna Mu'adh رضی اللہ تعالیٰ عنہ made the following prayer:
"0 Allah, if there is yet another attack by the Quraish destined to come against the Holy Prophet ﷺ ، please keep me alive for that, because I have no worthwhile wish left in me but that I fight the people who have caused all sorts of pain to the Holy Prophet ﷺ ، expelled him from his homeland and falsified his person and mission. And if, in Your ultimate knowledge, this process of war has come to an end, please bless me with the death of a martyr in the way of Allah - but, let not death come to me until such time that the treachery of Bani Quraizah is avenged as the parting delight of my eyes."
Allah Ta’ ala answered both these prayers from him. This event of al-Ahzab was made to be the last attack of the disbelievers. After that, began the period of Muslim victories. First came Khaibar, then Makkah al-Mukarramah and then other areas. As for the event relating to Banu Quraizah, it follows later as to how they were brought forth as captives and their case was entrusted with none else but Sayyidna Sa'd Ibn Mu` adh ؓ for the final verdict. It was in accordance with his verdict that their men were killed and their women and children were taken prisoners.
During this event of al-Ahzab, the noble Sahabah ؓ and the Holy Prophet ﷺ had to maintain an all-night vigilance throughout the trench area. The slightest relaxation at any time had to be broken at the faintest sound of commotion from any side. In fact, the Holy Prophet ﷺ would himself put his arms back on and come out in the battle area. Umm ul-Mu'minin Sayyidah Umm Salamah ؓ says, "Every single night, this would happen several times that he would come in for a little rest and then heard some sound and went out immediately. The same thing happened again. The moment he would put his back for rest, he would hear some sound and leave as usual."
Umm al-Mu'minin Sayyidah Umm Salamah ؓ ، also says, "I have been with the Holy Prophet ﷺ in many battles such as Muraisi', Khaibar, Hudaibiyah, the battles of the conquest of Makkah and Hunain. None of these caused more hardship on the Holy Prophet ﷺ as did the battle of Khandaq. Muslims also received a lot more wounds in this battle. Then, they were hit by the severity of the winter chill as well. Furthermore, their circumstances were extremely straightened in terms of food and water available to them. (Mazhari)
The Holy Prophet ﷺ had to miss four Salahs in this Jihad
One of those days, the confronting disbelievers decided to launch a joint and simultaneous attack and force their way ahead by somehow crossing the trench. Once they had resolved to do that, they threw themselves dauntlessly against the Muslims and their archers rained their arrows so incessantly that the Holy Prophet ﷺ and his noble Sahabah ؓ had to remain so engaged throughout the day that they did not find any respite to even make their Salah. As a result, four Salahs missed during the day had to be performed at the time of ` Isha'.
The prayers of the Holy Prophet ﷺ
When things became unbearably hard on Muslims, the Holy Prophet ﷺ prayed against the Confederate forces of the disbelievers, doing that for three days consecutively on Monday, Tuesday and Wednesday inside Masjid al-Fath imploring Allah Ta’ ala to bring defeat on the Confederates and victory for Muslims. It was on the third day, on Wednesday between Zuhr and ` Asr that the prayer was answered. Pleased, the Holy Prophet ﷺ came to his noble Sahabah ؓ and gave them the glad tiding of victory. They say that after that time no Muslim faced any hardship any more. (Mazhari)
The unraveling of the causes of victory
In the combined forces of the enemy, the tribe of Ghitfan was a power to reckon with. It was the most perfect power of Allah Ta’ ala that put the light of faith in the heart of Nu'aim Ibn Masud who, as destiny would have it, was one of them. He presented himself before the Holy Prophet ﷺ ، confessed to his faith in Islam and told him that no one from among his people is aware of the fact that he has become a Muslim. Then, he wished that he be told as to how he could serve Islam. The Holy Prophet ﷺ told him, ` You being all alone here would not be able to do anything worthwhile. If you can go back to your people, be with them and still do something in defence of Islam, then, go ahead and do it.' Nu'aim Ibn Mas'ud was an intelligent man. He conceived of a plan of action in his heart and sought the permission of the Holy Prophet ﷺ to be given the choice of saying what is expedient when he reaches those people. He gave the permission.
From here, Nu'aim Ibn Masud ؓ went to see the tribe of Banu Quraizah with whom he had age-old relations since the time of Jahiliyyah. He said to them: '0 people of Banu Quraizah, you know that I am an old friend of yours.' They said, 'We have, no doubt about your friendship.' After that, Sayyidna Nu'aim Ibn Masud ؓ addressed the chiefs of Banu Quraizah as a well-wisher and asked them, 'You know that none of us be they the Quraish of Makkah or our tribe of Ghitfan or the several other Jewish tribes - have their homes here. If these people face defeat and run, they do not lose much. Your case is different from all of them. Madinah is your home. Your women and your properties are all here. Now, if you were to participate in the war effort with them and if, later, when these people taste defeat and run, what would happen to you? Would you be able to fight against the Muslims all by yourselves?
Therefore, as one who wishes the best for you, I advise you not to take part in the joint war effort with them until such time that they do not put with you a certain number of their selected chiefs as ransom and guarantee that they would not throw you all at the mercy of Muslims and run.' The people of Banu Quraizah found this advice good. They appreciated it and said so before him.
After that, Nu'aim Ibn Masud ؓ reached the Quraish chiefs and said to them, 'You know that I am your friend and that I have nothing to do with Muhammad t. I have a little bit of information with me. Being one who wishes well for you, it is necessary that I pass on that information to you - of course, on the condition that you will not disclose my name as its source. Here is that information: The Jews of the tribe of Banu Quraizah have now regretted their decision after they had concluded their pact with you. They have sent a message to Muhammad ﷺ about it telling him that they will be willing to go along with him subject to the condition that they would hand over some chiefs of the tribes of Quraish and Ghitfan and that he would then put them to the sword. Once that was done, they would join hands with him and fight against all of them. Muhammad ﷺ has accepted this proposal made by them. Now the Banu Quraizah were going to demand that you put some of your chiefs as ransom with them and it was upto them to figure out what they were going to do in their case.
After that, Nu'aim Ibn Mas` ud ؓ went to his own tribe, Ghitfan and to them, he passed on the same information. Concurrent to this, Abu Sufyan appointed ` Ikrimah Ibn Abi Jahl on behalf of the tribe of Quraish and Warqa' Ibn Ghitfan on behalf of the tribe of Ghitfan to the mission of going to Banu` Quraizah and telling them that their war supplies were diminishing and their men were getting tired of having to fight continuously. So, according to the provision of their pact, they were looking forward to their help and participation. The tribe of Banu Quraizah, acting in the light of 'their' (latest) understanding of the pact, told them that they will not take part in the war effort with them until such time that some chiefs from both of their tribes have been placed in their custody as ransom (guarantee, hostage). ` Ikrimah and Warqa', the two emissaries carried the message back to Abu Sufyan. As a result, the chiefs of Quraish and Ghitfan came to believe that the information given by Sayyidna Nu'aim Ibn Masud ؓ was correct. So they sent a return message to Banu Quraizah telling them that they were not going to let them have any of their men. Now it was up to them. If they wished they could join the war effort with them and if they did not, they were free not to. When Banu Quraizah saw this state of affairs, their belief in what Nu` aim' Ibn Masud ؓ had said became all the more firm. It was in this manner that Allah Ta’ ala caused a rift in the ranks of the enemy through a person who came from their camp and soon after they lost their foothold on the battlefield.
Along with it there came another calamity upon them. Allah Ta’ ala caused a cold stormy wind overtake them which uprooted their tents and blew their cooking pots from their stoves. As for these, they were only outward causes generated by Allah Ta’ ala to make them desert the battlefield. More came in the form of His angels who were sent to put awe in their hearts inwardly too. These two things have been mentioned at the beginning of the verses cited above as follows: فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا وَجُنُودًا لَّمْ تَرَوْهَا (and We sent upon them a wind, and the forces (of angels) you did not see - 9). As a consequence, they had no choice but to run.
The event of Sayyidna Hudhaifah ؓ going into enemy lines and reporting back about conditions prevailing there
On the other side, when the Holy Prophet ﷺ heard the report of what Nu'aim Ibn Masud ؓ had accomplished and how a rift was caused among the Confederate forces, he was strongly inclined towards the idea of someone from among the Muslims going into the enemy lines and returning with the much needed intelligence about the enemy formations and intentions. But, this severe and chilly wind storm that was sent upon the enemy, however, did affect the whole of Madinah and Muslims too were affected by it. The chill was bitter. The time was night. The noble Sahabah were, after the heavy grind of a long day, sitting all shattered because of the confrontation, huddled together feeling the pinch of bitter cold. Addressing the gathering, the Holy Prophet ﷺ said, "Is there someone who would stand up and go into the enemy lines and bring some news about them and may Allah Ta’ ala admit him into Jannah?" Of course, this was a gathering of Sahabah who would have normally staked their lives at his call. But, the objective conditions prevailing with them were such that no one could stand up. The Holy Prophet ﷺ got busy with Salah. After remaining busy with Salah for a while, he addressed the gathering again saying, "Is there someone here who would bring me some news from the enemy lines and receive Jannah in return for it?" This time too, silence prevailed over the entire gathering. No one rose. The Holy Prophet ﷺ got busy with Salah once again. After some time, it was the third time that he made the same appeal, "Whoever does it shall be in Jannah with me." But, everyone was so broken down from fatigue, hunger and chill and so utterly helpless that no one could still bring himself up to rise.
The narrator of the hadith, Sayyidna Hudhaifah Ibn Yaman ؓ ، says, 'at that time the Holy Prophet ﷺ called me by name and said, "Hudhaifah, you go." My condition was no different from the others. But, once I was ordered by name, I had no option but to obey. I stood up while my whole body was shivering with bitter cold. He passed his blessed hand over my head and my face and said, "Go into the enemy lines and just bring back some news and do nothing before you return to me." Then he prayed for my safety. I picked up my bow and arrows, tied up my own clothes on my body and took my way towards them.
When I started moving ahead from here, I noticed something strange. The shivering sensation that had me in its grips while I was in the tent was all gone. Actually, I was walking as if one was inside a hot bath all the way up to enemy camp. Once there, I saw that the wind storm had uprooted their tents and upturned their cooking pots. Abu Sufyan was seated by the make-shift fire place relaxing before the heat. When I saw this (a sitting target), I trained my bow and arrow over my shoulders and was about to shoot Abu Sufyan with my arrow, I remembered the order given by the Holy Prophet ﷺ : 'Do nothing before you return back to me.' Abu Sufyan was absolutely within the striking range of my arrow, but it was in consideration of this order of the Holy Prophet ﷺ that I disengaged my arrow from the bow.
Disturbed by the condition around him, Abu Sufyan wanted to announce the plan to withdraw. But, in order to do that, it was necessary that he should talk to responsible people from among the combined armed forces. The night was dark and the place was desolate. The danger of a snooping spy nearby who may overhear what they were talking about was very much present. Therefore, Abu Sufyan did something smart. Before starting to talk, he asked the whole gathering to recognize the person sitting next to everyone so that no one who is not one of them would be able to hear what they said.'
Sayyidna Hudhaifah ؓ says, "Now, I was scared. What if the person sitting next to me were to ask me: Who are you? If so, my cover will blow up.' It was with great presence of mind and courage that he himself took the initiative, and slapping the hand of the person sitting next to him, he himself asked: Who are you? The man said, 'Strange that you do not know me. I am so and so the son of so and so.' He was a member of the tribe of Hawazin. Thus, Sayyidna Hudhaifah ؓ was saved by Allah Ta'ala from being arrested on the spot.
When Abu Sufyan ensured it that the gathering was that of his own people and that there was no stranger present among them, he related the disturbing conditions around them, how the tribe of Banu Quraizah had committed a breach of pledge and the extent to which their war supplies had shrunk. After having recounted the situation, he said: In my opinion, all of us should now leave and go back and I too am going back. Immediately thereafter, a state of panic hit the Confederate army and everyone started going back.
Sayyidna Hudhaifah ؓ says, "As I started going back from there, I felt as if I had some sort of a hot bath around me that was shielding me from the bitter chill. When I reached the home base, I found the Holy Prophet ﷺ busy with Salah. When he turned for Salam, I reported the event. Pleased with this happy news, the Holy Prophet ﷺ started laughing - to the extent that, in the darkness of the night, his blessed teeth were seen shining. After that, the Holy Prophet ﷺ made room for me close to his feet and covered my body with a part of the sheet he had wrapped around him until I went to sleep in that condition. When morning came, he himself woke me up saying: قُم یا نَومَان ('Up 0 big sleeper! )
Good News after the ambition of the disbelievers is shattered
According to a narration of Sayyidna Sulayman Ibn Surad ؓ appearing in the Sahih of al-Bukhari, when the Confederate forces retreated, the Holy Prophet ﷺ said:
الاٰن نغزُوھُم وَ لَا یَغزونَنَا نَحنُ نَسِرُ اِلَیھِم (بخاری)
Now, they shall not attack us, instead, we will attack them and run over their territory - )al-Bukhri as in Mazhari (.
After having said that, the Holy Prophet ﷺ and his noble Sahabah returned to the city of Madinah and it was only after a month that Muslims formally disarmed themselves.
A special note
This event pertaining Sayyidna Hudhaifah ؓ appears in the Sahih of Muslim. It is an example-setter of great class as well as a bearer of many elements of guidance and miracles of the Holy Prophet ﷺ . Those who ponder over it would themselves find these out, therefore, any more details are not needed.
The Battle of Banu Quraizah
The Holy Prophet ﷺ had just about reached Madinah when suddenly came Sayyidna Jibra'il al-Amin (علیہ السلام) in the guise of the Sahabi, Sayyidna Dihyah Ibn Khalifah al-Kalbi ؓ and said, "Even though you people have disarmed yourselves but the angels have not. Allah Ta’ ala commands you to attack Banu Quraizah and I am going right there ahead of you."
To announce this in Madinah, the Holy Prophet ﷺ sent a proclaimer who proclaimed this order of the Holy Prophet ﷺ before the people making sure that it reaches everyone. The order was: لَا یُصَلِّینَ اَحَدُ العَصَر اِلَّا فِی بَنِی قُرَیظَۃَ (Let no man make his Salah of ` Asr until he reaches Banu Quraizah).
All Companions got ready for this second Jihad immediately and marched towards Banu Quraizah. On their way came the time of ` Asr. Some of them, following the outward sense of the prophetic order, did not make their Salah of ` Asr en-route - instead, made it only after having reached the designated destination of Banu Quraizah. And there were others who thought that objective of the Holy Prophet ﷺ was to reach Banu Quraizah within the time for ` Asr. So, they thought, if they made their Salah en route and reached there within the time for ` Asr, then, it would not be contrary to the order of the Holy Prophet ﷺ . Thus, they made their Salah of ` Asr as it became due while still en route.
In the difference of Mujtahids, no side is sinful or blameworthy
When the Holy Prophet ﷺ was informed about this difference in the practical compliance of his order on the part of the noble Sahabah, he put no blame on any of the two parties; in fact, he approved of both. From here, the religious scholars of the Muslim community have deduced the principle that none of the different sayings of Mujtahid ` Ulama' who are Mujtahids in the real sense of the term and have the required expertise and ability of Ijtihad (arriving at a Shari'ah-based religious solution of problems at the highest conceivable level) can be called 'sin' or 'blameworthy.' For both such differing sides, reward is recorded against their action as based on their respective Ijtihad.
At the time of marching out for Jihad against Banu Quraizah, the Holy Prophet ﷺ handed over the Muslim flag to Sayyidna ` Ali al-Murtada ؓ . Hearing about the coming of the Holy Prophet ﷺ ، and his noble Sahabah, the Banu Quraizah decided to shut themselves into their fort. The Islamic army laid a siege around it.
The Speech of Ka'b, the Chief of Banu Quraizah
Ka'b, the Chief of the tribe of Banu Quraizah who had broken the pledge given to the Holy Prophet ﷺ in favor of a compact with the Confederates, assembled his people together, told them about the delicate situation and presented three possible solutions of the problem:
"To begin with, the first option is that you all embrace Islam and follow Muhammad ﷺ because, and I tell you on oath, you already know that he is in the right and the prophecy of his coming is there in your Torah which you recite. If you were to do this, not only that you will find safety for your life, property and children in this mortal world but also that your Hereafter too will turn out to be good and correct.
The second option is that you start by first killing your women and children with your own hands and then go on to fight and kill them with all power at your command until such time that all of you are also killed in the process.
The third option is that you make a surprise attack on Muslims on the day of Sabbath - for Muslims know that fighting and killing on the day of Sabbath is unlawful in our religion. Therefore, they would not be expecting an attack from our side on that particular day. Now, if we were to launch a sudden attack, it is possible that we may succeed."
After having heard this address of their chief, Ka'b, his people replied that they will never accept the first option of embracing Islam, because they did not want to abandon the Torah and start believing in some other Book. As for the second option, what wrong had their women and children done that they go about killing them? As for the third option, it was by itself against the commandment of the Torah and their religion. They could not do that too.
After that, all of them reached an agreement that they would lay down their arms before the Holy Prophet ﷺ and be ready to accept whatever he decided about them. Present there were some Ansari Sahabah belonging to the tribe of Aws. They had an age-old pact with Banu Quraizah. So these Sahabah from the tribe of Aws requested the Holy Prophet ﷺ that these people may be handed over to them. The Holy Prophet ﷺ said, "Would you like me to entrust their case with one of your own chiefs?" When they agreed, the Holy Prophet ﷺ said, "He is your chief, Sa'd Ibn Mu` adh. I entrust this matter with him for a judgment." Everyone approved of it.
Sayyidna Sa'd Ibn Mu’ adh ؓ was fatally wounded during the battle of Khandaq (the Trench) by an arrow. The Holy Prophet ﷺ had housed him in a tent pegged within the compound of the Masjid so that he could be attended to. According to the order of the Holy Prophet ﷺ ، the verdict on the prisoners from Banu Quraizah was left up to him. The verdict that he gave was that the warring young from them should be killed and women, children and the aged should be treated as prisoners of war which is well-recognized in Islam. This very verdict was enforced. Soon after this verdict, the wound of Sayyidna Sa'd Ibn Muadh ؓ started bleeding suddenly. Therefrom he died. Allah Ta’ ala answered both prayers made by him - that there would be no attack from the Quraish against the Holy Prophet ﷺ in the future, and that the Banu Quraizah would receive the punishment for their treachery which Allah caused to come upon them precisely through him.
Some of those earmarked for killing were set free because of having embraced Islam. ` Atiyyah al-Qurazi, well-known among the Sahabah, is one of them. Also among them, there was Zubayr Ibn Bata. His freedom was specially requested from the Holy Prophet ﷺ by the Sahabi, Sayyidna Thabit Ibn Qays Ibn Shammas ؓ . The reason was that Zubayr Ibn Bata had done a favour to him during the days of the Jahiliyyah when, in the battle of Bu` ath, Thabit Ibn Qays had fallen a prisoner in the hands of Zubayr Ibn Bata who had simply cut the locks of his hair on the head and let him go free. He had not killed him.
Return of favour and national pride: Two unique models
After having received the order for the release of Zubayr Ibn Bata, Sayyidna Thabit Ibn Qays went to him and said, "I have done it to return your favor you had done to me during the battle of Bu’ ath." Zubayr Ibn Bata said, "There is no doubt that one gentleman deals with another gentleman just like that. But, please tell me what for would a man whose entire family is no more there like to stay alive?" When Sayyidna Thabit Ibn Qays heard this, he presented himself before the Holy Prophet ﷺ and submitted that the life and honor of his family and children may also be spared. In his grace, he approved of it. When he informed Zubayr Ibn Bata about it, he took another step forward saying, "0 Thabit, now tell me how a man with a family would stay alive if he is left with nothing to support it?" Sayyidna Thabit Ibn Qays returned to the Holy Prophet ﷺ once again and arranged to have whatever wealth or property he had also given back to him. Up to this point, narrated here was the case of the gentleness and gratitude of a true Muslim as demonstrated by Sayyidna Thabit Ibn Qays.
Now, we can go to have a look at what happened on the other side. When Zubayr Ibn Bata was fully satisfied after having earned his freedom and the freedom of his family and children as well as his wealth and property, he asked Sayyidna Thabit Ibn Qays about the chiefs of the Jewish tribes: "What happened to Ibn Abi al-Huqaiq whose face was like a Chinese mirror?" He said that he was killed. Then, he asked, "What became of the Banu Quraizah chiefs, Ka` b Ibn Quraizah and ` Amr Ibn Quraizah?" He told him that they too were killed. Then he asked about another two groups. In response, he was informed that all of them were killed.
Hearing this, Zubayr Ibn Bata said to Sayyidna Thabit Ibn Qays, "You have returned the favor done to you and you have fulfilled your responsibility as due. But, I am not going to rehabilitate myself on my property after they are no more. Include me among them." He meant that he too should be killed. Sayyidna Thabit Ibn Qays refused to kill him. After that, it was on his insistence that some other Muslim killed him. (Qurtubi)
This was the national pride or sense of communal shame demonstrated by a disbeliever, a kafir who, even after having been given everything back, did not like to continue living without his companions. Here we have two models of conduct demonstrated by a believer and a disbeliever, a mu'min and a kafir. Both belong to significant historical record. This victory against Banu Quraizah had taken place in the fifth year of Hijrah towards the end of the month of Dhulqa'dah and the beginning of Dhul-Hijjah. (Qurtubi)
A special note of caution
That the battle of al-Ahzab and Banu Quraizah have been taken up here in a somewhat detailed manner is because of two factors. (1) First of all, the Qur'an has itself opted to describe it in details spread over two sections. (2) Then, there is another reason for it. These events carry many instructions about different departments of life and they also spell out many clear miracles and lessons. These have been highlighted in the text of the present commentary under bold headings. Once we come to know the whole event, the translation of the meanings of the verses given above under the Arabic text, along with the footnotes, would become easier to understand. There are a few things that should, however, be taken note of:
Firstly, mention has been made of extreme hardships faced by Muslims in this battle. One state of the anxiety of believers has been pointed to in the words: تَظُنُّونَ بِاللَّـهِ الظُّنُونَا ( and you were thinking about Allah all sorts of thoughts. - 10) These thoughts refer to scruples that emerge in one's heart beyond his control at the time of acute anxiety under which one may feel death as near with no hope of deliverance left, or at other occasions like that. Such non-voluntary apprehensions and scruples are neither contradictory of the perfection of 'Iman (faith) nor that of one's nearness to Allah (wilayah). Nevertheless, they do point out to the extent of the severity of distress and anxiety under which scruples had started creeping into the hearts of even the noble Sahabah who, otherwise, were virtual mountains of fortitude.
Tog su dana govorili dvoličnjaci i oni u čijem je srcu sumnja bila: “Ništa do obmanu Allah i Poslanik Njegov nisu nam obećali kad su nam rekli da ćemo pobijediti i da će ponos i vlast nama pripasti!”
In quel giorno, gli ipocriti e coloro che hanno una fede debole e che sono colmi di dubbi, dissero: "La vittoria sul nostro nemico, che Allāh e il Suo Messaggero ci hanno promesso, e la promessa di ottenere autorità in terra non è altro che falsità priva di fondamento"
Ce jour-là, les hypocrites et les gens de faible foi, dont les coeurs étaient emplis de doute, dirent: La promesse que nous firent Allah et Son Messager de nous soutenir contre notre ennemi et de nous accorder la suprématie sur Terre n’est qu’une fausseté sans fondement.
"Dan ketika orang-orang munafik dan orang-orang yang berpenyakit dalam hatinya berkata, 'Allah dan RasulNya tidak menjanjikan kepada kami melainkan tipu daya'." (Al-Ahzab: 12).
(12) Inilah kebiasaan kaum munafik di saat ditimpa ke-sengsaraan dan cobaan, imannya tidak kokoh, dia melihat dengan akal pikirannya yang sangat pendek kepada kondisi yang terkini, dan dia selalu membenarkan dugaannya.
Nang araw na iyon, nagsabi ang mga mapagpaimbabaw at ang mahihina ang pananampalataya na sa mga puso nila ay may pagdududa: "Walang ipinangako sa amin si Allāh at ang Sugo Niya na pag-aadya laban sa kaaway namin at pagbibigay-kapangyarihan para sa amin sa lupa kundi isang kabulaanang walang batayan.
O gün münafıklar ve kalplerinde şüphe olup imanları zayıf olan kimseler şöyle dediler: "Allah ve resulünün düşmana karşı yardım edip zafer verecekleri vaadi ve bizi yeryüzünde muktedir kılacağı aslı olmayan batıl bir sözdür."
Ese día, los hipócritas y los que tenían una fe débil, cuyos corazones estaban llenos de dudas, dijeron: “La promesa de Al-lah y Su Mensajero en cuanto a la victoria y el establecimiento en esta tierra es falsa y sin fundamento”.
Pada hari itu, orang-orang munafik dan orang-orang beriman lemah yang di dalam hati mereka terdapat keraguan berkata, “Apa yang dijanjikan oleh Allah dan Rasul-Nya berupa kemenangan atas musuh-musuh kita dan kekuasaan di bumi tidak lain hanyalah kebohongan yang tidak berdasar.”
Ô Messager, rappelle-toi lorsqu’un groupe d’hypocrites dirent aux habitants de Médine: Ô gens de Yathrib (nom de Médine avant l’avènement de l’Islam), vous ne pouvez rester sur le versant de Sal’ près du Fossé. Retournez donc dans vos demeures et que certains parmi vous demandent la permission au Prophète de retourner chez eux sous prétexte que leurs habitations sont exposées à l’ennemi. Or elles ne le sont pas comme ils le prétendent mais ils ne cherchent par ce faux prétexte qu’à fuir l’ennemi.
Và hãy nhớ lại - hỡi Thiên Sứ - khi một nhóm nhỏ của đám người Munafiq ở Madinah nói: Hỡi cư dân của Yathrib (tên của Madinah trước Islam) các ngươi không có cơ hội đứng gần Khandaq nữa đâu, các ngươi hãy trở về nhà của mình đi. Còn một nhóm khác thì đến gặp Nabi để xin phép trở về nhà bảo vệ nhà cửa trước sự tấn công của kẻ thù nhưng sự thật thì không phải như thế, chẳng qua chúng muốn viện lý do để chạy trốn mà thôi.
Banggitin mo, O Sugo, nang may isang pangkat kabilang sa mga mapagpaimbabaw na nagsabi sa mga mamamayan sa Madīnah: "O mga mamamayan ng Yathrib (ang pangalan ng Madīnah bago ng Islām), walang pananatili para sa inyo sa tabi ng paanan ng burol ng Sal` malapit sa bambang kaya bumalik kayo sa mga tirahan ninyo." May humihiling na isang pangkatin kabilang sa kanila ng pahintulot mula sa Propeta – basbasan siya ni Allāh at batiin ng kapayapaan – na lumisan sila patungo sa mga bahay nila sa pagdadahilang ang mga bahay nila ay nakalantad sa kaaway samantalang ang mga iyon ay hindi nakalantad gaya ng pinagsasabi nila. Ninanais lamang nila sa pagdadahilang sinungaling na ito ang tumakas mula sa kaaway.
-Ey Resul!- Münafıklardan bir grup Medine halkı için: "Ey Yesrib Halkı! (Yesrib, Medine'nin İslam'dan önceki ismidir) Hendeğe yakın dağ eteğinde kalmanıza gerek yoktur, evlerinize dönün." demişlerdi. Onlardan bir grup Nebi -sallallahu aleyhi ve sellem-'den evleri düşmana karşı açık (korumasız) olduğu gerekçesiyle evlerine dönmek için izin istiyorlardı. Ancak onların iddia ettiği gibi evleri korumasız değildi. Onlar bu yalan mazeretle düşmandan kaçmayı istiyorlardı.
Ingatlah -wahai Rasul- tatkala segolongan dari orang-orang munafik berkata kepada penduduk Madinah, “Wahai penduduk Yaṡrib (nama Kota Madinah sebelum Islam)! Tidak ada tempat bagi kalian di dekat parit di lereng bukit Sala', sebab itu pulanglah ke kediaman kalian.” Sebagian dari mereka meminta izin dari Nabi -ṣallallāhu 'alaihi wa sallam- untuk pulang ke rumah-rumah mereka dengan alasan bahwa rumah-rumah mereka terbuka untuk musuh, padahal sebenarnya tidak terbuka sebagaimana yang mereka klaim, akan tetapi sebenarnya mereka dengan alasan bohong ini ingin lari dari musuh.
Sjeti se kad su neki dvoličnjaci, obraćajući se stanovnicima Medine (upotrebljavajući staro, predislamsko ime Medine) rekli: “O stanovnici Jesriba, zar ćete voditi bitku koja je unaprijed izgubljena? Valja vam se vratiti kući, unutar Medine, a ne boraviti kod brda Sel’, pored opkopa!” Dotle su neki od njih tražili od Poslanika, sallallahu 'alejhi ve sellem, dopuštenje da se vrate kući ističući kako njihove kuće nisu zaštićene. A lagali su jer njihove kuće nisu bile nezaštićene već su oni, dvoličnjaci, htjeli izbjeći borbu i željeli su pobjeći.
13- Hani onlardan bir kesim de şöyle demişti:“Ey Yesribliler! Burası sizin için durulacak yer değildir. Geri dönün!” İçlerinden bir grup da Peygamberden izin isteyerek şöyle diyordu: “Gerçekten evlerimiz korumasızdır.” Halbuki evleri korumasız değildi. Onlar sadece (savaştan) kaçmak istiyorlardı.
14- Eğer (Medine’nin dört bir) tarafından üzerlerine girilmiş olsaydı, sonra da şirke dönmeleri istenseydi elbette onu yerine getirirler ve bu hususta pek fazla düşünmezlerdi.
15- Halbuki onlar, daha önce arkalarını dönüp (savaştan kaçmayacaklarına) dair Allah’a söz vermişlerdi. Allah’a verilen söz ise (elbette) sorulur.
16- De ki:“Siz ölümden yahut öldürülmekten kaçıyorsanız, bu kaçışın size asla faydası olmaz. (Kaçtığınız) takdirde de (dünyada ahirete oranla) ancak çok az faydalandırılırsınız.”
17- De ki:“Allah, hakkınızda bir kötülük dilerse sizi O’na karşı kim koruyabilir? Yahut sizin için bir rahmet murat ederse (bunu kim engelleyebilir)?” Onlar kendileri için Allah’tan başka ne bir dost ne de bir yardımcı bulamazlar.
18- Allah, içinizden (savaştan) alıkoyanları ve kardeşlerine: “Gelin, bize katılın” diyenleri pek iyi bilir. Zaten onlar savaşa pek az katılırlar.
19- Onlar size karşı (maddi ve manevi yönden) cimrilik ederler. Korku hali geldiğinde onların, üzerine ölüm baygınlığı çökmüş kimse gibi gözleri döner bir halde sana baktıklarını görürsün. Korku hali gidince de (ganimet) malına karşı oldukça düşkün bir halde keskin dillerle sizi incitirler. İşte bunlar, iman etmemişlerdir. Bu nedenle Allah da onların amellerini boşa çıkarmıştır. Bu, Allah için pek kolaydır.
20- Onlar (korkularından, müşrik) birliklerin, henüz gitmemiş olduğunu sanıyorlardı. Eğer o birlikler tekrar gelse onlar, çölde bedeviler arasında bulunup haberlerinizi (uzaktan uzağa) sormak isterlerdi. Eğer aranızda olsalardı ancak pek az savaşırlardı.
21- Andolsun ki sizin için, yani Allah’a ve âhiret gününe (kavuşmayı) ümit eden ve Allah’ı çokça anan kimseler için Allah Rasulü’nde güzel bir örnek vardır.
22- Müminler ise o birlikleri gördüklerinde:“İşte Allah’ın ve Rasûlünün bize vaat ettiği budur. Allah da Rasûlü de doğru söylemiştir” dediler ve (bu durum), ancak imanlarını ve teslimiyetlerini artırdı.
23- Müminler arasında Allah’a verdikleri söze sadık kalan nice yiğitler vardır. Onlardan kimisi adağını yerine getirdi, kimisi de beklemektedir. Onlar, (sözlerini) hiç değiştirmediler.
24- Çünkü Allah sadık olanları sadakatleri sebebi ile mükâfatlandıracak ve münafıklara da dilerse azap edecek yahut da tevbelerini kabul edecektir. Şüphesiz Allah çok bağışlayıcıdır, pek merhametlidir.
25- Allah, kâfirleri hiçbir hayır(lı sonuç) elde etmeksizin öfkeleri içinde (eli boş) geri çevirdi. Allah savaşta mü’minlere yetti. Allah çok güçlüdür, Azizdir.
26- Allah, kitap ehlinden onlara destek verenleri de kalelerinden indirdi ve kalplerine korku saldı. Nitekim onlardan bir kısmını öldürüyor, bir kısmını da esir alıyordunuz.
27- Onların yurtlarını, evlerini, mallarını ve ayak basmadığınız yerleri size miras/ganimet olarak verdi. Allah her şeye gücü yetendir.
13. “Hani onlardan” korku ve dehşete kapılıp sabırları tükenen, ayrıca kendileri sabretmedikleri gibi insanlara da zarar vermekten uzak kalmayan müafıklardan “bir kesim de şöyle demişti: Ey Yesribliler!” Bununla “Ey Medine halkı!” demek istemiştiler. Bu sözleri ile onlar Medinelilere vatanlarının adı ile seslenip bu adlandırma ile de din ve iman kardeşliğinin kalplerinde hiçbir değeri ve etkisi bulunmadığına, onları böyle bir tutuma sadece korku ve dehşete kapılmanın ittiğine işaret etmişler ve:“Ey Yesribliler, burası sizin için durulacak yer değildir” demişlerdir. Yani sizler, Medine’nin dışında, çıkmış olduğunuz bu yerde durmamalısınız. Karargahlarını Medine dışında hendeklerin berisine kurmuşlardı. Bunun için de Medine’ye “geri dönün” demişlerdi. Bu kesim başkalarının cihada gitme azmini kırmakta, düşmanları ile savaşacak güçlerinin bulunmadığını açıklamakta ve Medinelilere savaşı terk etmelerini söylemektedir. O nedenle bu kesim, olabilecek en kötü ve en zararlı kesimdir.
Bunların dışında bir başka kesim daha vardı ki bunlar da korku ve dehşete kapılmışlardı. Safların dışına çıkıp savaş alanından uzaklaşmak istemişler, o bakımdan da aslı astarı olmayan özürler beyan etmeye koyulmuşlardı. Bunlar hakkında da Yüce Allah şöyle buyurmaktadır:“İçlerinden bir kısmı da Peygamberden izin isteyerek şöyle diyordu: Gerçekten evlerimiz korumasızdır”, tehlike ile karşı karşıyadır. Düşmanlarımızın biz orada yokken evlerimize hücum edeceğinden korkuyoruz. O bakımdan oraya dönmemize izin ver ki evlerimizi koruyabilelim. Ancak onlar bu mazeretlerinde yalan söylüyorlardı:“Halbuki evleri korumasız değildi. Onlar sadece (savaştan) kaçmak istiyorlardı.” Başka bir maksat gütmüyorlardı. Bu sözlerini bir mazeret olarak ileri sürmüşlerdi. Böylelerinin imanları azdır ve zorluklar esnasında sebatları olmaz.
14. “Eğer” Medine’nin “(dört bir) tarafından üzerlerine girilmiş olsaydı” yani eğer kâfirler, Medine’ye çeşitli yerlerinden girip orayı istila etmiş olsalardı “sonra da şirke dönmeleri” İslam’dan dönmeleri ve Medine’yi istilâ edenlerin dinlerine girmeleri istense idi “elbette onu yerine getirirler ve bu hususta pek fazla düşünmezlerdi.” Yani onların dine sağlam bir bağlılıkları, sıkı sıkıya tutunmaları söz konusu değildir. Aksine sırf galip gelmeleri sebebi ile düşmanların isteklerini yerine getirirler ve küfürlerinde onlara uyarlardı. İşte onların durumu bundan ibarettir.
15. Allah, onların verdikleri bu sözlerinden dolayı onları sorgulayacaktır. Bu sözlerini bozdukları ortaya çıkacağı vakit Rablerinin kendilerine nasıl muamele edeceğini zannediyorlar?!
16. Onlara, kaçmalarını kınayarak, bu kaçışları ile hiçbir fayda elde etmeyeceklerini de haber vererek “de ki: Siz ölümden yahut öldürülmekten kaçıyorsanız, bu kaçışın size asla faydası olmaz.”Siz evlerinizde bulunsanız dahi haklarında ölüm takdir edilmiş olanlar, ölüp devrilecekleri yere çıkıp giderler. Sebepler, ilâhî kaza ve kadere zıt değil ise fayda verebilir. İlahi kaza ve kader geldi mi bütün sebepler tükenir, insanın kendisini kurtaracağı bütün yollar tıkanır.“(Kaçtığınız) takdirde de” ölümden yahut öldürülmekten kurtulmak, dünya nimetlerinden faydalanmak için kaçacak olsanız dahi hiç şüphesiz “ancak çok az faydalandırılırsınız.” Bu ise sizin savaş meydanından kaçmanıza, Allah’ın emrini terk etmenize ve ebedi nimetlerden istifade etme fırsatını kaçırmanıza değmez.
17. Daha sonra Yüce Allah, eğer bir kimse hakkında kötülük murat edecek olursa, hiçbir sebebin insana en ufak bir fayda sağlayamayacağını belirterek şöyle buyurmaktadır:“De ki: Allah, hakkınızda bir kötülük dilerse sizi O’na karşı kim koruyabilir? Yahut sizin için bir rahmet murat ederse (bunu kim engelleyebilir)?”Çünkü veren de O, engelleyen de O; fayda veren de O, zarar veren de O; hayrı O’ndan başka kimse vermez, kötülügü de O’ndan başka kimse önleyemez.“Onlar kendileri için” kendilerine bir menfaat sağlamak üzere “Allah’tan başka ne bir dost ne de” kendilerine yardım edip onlara gelecek zararları önlemek için “bir yardımcı bulamazlar.” O halde bütün işler yalnız kendisinin elinde olan, yalnız kendi iradesi geçerli olan, kaderi yerini bulan, O’nun dost ve yardımcı olmaması halinde hiçbir dost ve yardımcının fayda vermesi söz konusu olmayan O yüce zata itaat etmeye bakmalıdırlar.
18. Daha sonra Yüce Allah, savaşa gitmek isteyenleri engellemeye, onları savaştan alıkoymaya kalkışanları tehdit ederek şöyle buyurmaktadır:“Allah, içinizden” savaşa çıkmak isteyen kimseleri “alıkoyanları ve” savaşa çıkan “kardeşlerine: Gelin, bize katılın” yani daha önceden de söyledikleri aktarılan: “Ey Yesribliler, burası sizin için durulacak yer değildir. Geri dönün” türü sözleri “diyenleri pek iyi bilir.” Bu engellemelerinin yanı sıra “onlar savaşa pek az katılırlar.” Canları ile savaşa, cihada çok az katılırlar. Onlar savaşmaya sebep teşkil eden iman ve sabır sahibi olmadıklarından, ayrıca korkaklığa sebep teşkil eden münafıklık ve imansızlık da onların bir özelliği olduğundan dolayı savaştan geri kalmayı herkesten çok isterler.
19. “Onlar size karşı” bedenen savaşa katılmamak, savaş esnasında da gerekli malî harcamalarda bulunmamak sureti ile hem malları ile hem bedenleri ile “cimrilik ederler.” Ne malları ile ne canları ile cihad ederler. “Korku hali geldiğinde onların, üzerine ölüm baygınlığı çökmüş kimse gibi gözleri döner bir halde sana baktıklarını görürsün.”Kalplerini yerinden oynatan aşırı korkaklık, onları dehşete düşüren huzursuzluk, hiç hoşlanmadıkları bir şey olan savaşa mecbur edilecekleri korkusu içinde sanki ölüm baygınlığı halinde bulunan kimseye benzerler.“Korku hali gidince” kendilerini güven ve huzur içinde gördüklerinde “(ganimet) malına karşı oldukça düşkün bir halde keskin dillerle sizi incitirler.” Sizinle sivri dillerle, kırıcı sözlerle ve doğru olmayan iddialarla konuşurlar. Onların sözlerini dinlediğiniz vakit siz, onları kahraman ve cesur, kendilerinden yapmaları istenen hayra karşı da oldukça düşkün kimseler olduklarını zannedersiniz. İşte insanda bulunan en kötü hal budur:kendisine verilen emri yerine getirmekte cimri olmak, malını uygun yerde harcamakta cimri olmak, Allah’ın düşmanları ile cihad etmek yahut Allah yoluna davet etmek noktasında bedeni ile cimrilik etmek, makam ve mevkisi, ilmi, nasihatı ve belirteceği görüşleri ile cimrilik göstermek. İşte bu insanın en kötü özelliğidir.“İşte bunlar” bu halde olanlar “iman etmemişlerdir. Bu nedenle Allah da” iman etmedikleri için “onların amellerini boşa çıkarmıştır. Bu, Allah için pek kolaydır.”
Müminlere gelince Allah, onları nefislerinin cimriliğine karşı korumuş ve onları emrolundukları şekilde Allah yolunda O’nun dinini yüceltmek için canlarını, hayır yollarında da mallarını, makam-mevkilerini, ilimlerini feda etmek sureti ile emrolundukları cömertliği göstermeye muvaffak kılmıştır.
20. “Onlar (korkularından müşrik) birliklerin, henüz gitmemiş olduğunu sanıyorlardı.”Rasûlullah sallallahu aleyhi ve sellem ve ashabına karşı savaşmak üzere bölük bölük gelen bu büyük müşrik grupların kendilerini toptan imha etmedikçe gitmeyeceklerini zannetmişlerdi. Ancak onların bu zanları boşa çıkmıştı, bu beklentileri hiç gerçekleşmemişti.“Eğer o birlikler tekrar” bir defa daha “gelse onlar çölde bedeviler arasında bulunup haberlerinizi (uzaktan uzağa) sormak isterlerdi.” Yani bu seferki gibi o müşrik gruplar bir defa daha gelecek olsa bu münafıklar, Medine’de olmamayı, hatta oraya yakın bir yerde dahi bulunmamayı, bunun yerine çölde bedevi araplarla birlikte bulunup sizin haberlerinizi, başınıza neler geldiğini o uzak yerlerde sorup öğrenmek isterlerdi. Kahrolasıcalar! Bunların hazır bulunmalarının da hiçbir önemi ve değeri yoktur. Çünkü “eğer aranızda olsalardı ancak pek az savaşırlardı.” O halde onlara aldırmayın. Onlar için üzülmeyin de.
21. “Andolsun ki sizin için... Allah Rasulü’nde güzel bir örnek vardır.” Çünkü o, bu dehşetli savaşa bizzat teşrif buyurmuş, savaş meydanında hazır bulunmuştur. O, gerçekten mükemmel ve eşsiz bir kahramandır. Rasûlullah sallallahu aleyhi ve sellem’in kendisini feda etmeye hazır olduğu bir alanda siz nasıl olur da kendinizi feda etmekten kaınır ve cimrilik edersiniz? Bu hususta da başka hususlarda da ona uyun.
Usûl âlimleri bu âyet-i kerimeyi Allah Rasûlünün fiillerinin de delil olduğuna delil göstermişlerdir. Çünkü aslolan, ümmetinin şer’i hükümlerde -fiilin kendisine has olduğuna dair şer’î bir delilin bulunması hali müstesna- ona uymasıdır.
Örneklik; güzel örneklik ve kötü örneklik olmak üzere iki türlüdür. Güzel örneklik, Rasûlullah sallallahu aleyhi ve sellem’in örnekliğidir. Ona uyan, Yüce Allah’ın nimet ve ihsanına götüren yolu yani dosdoğru yolu (sırat-i müstakim)’i izlemiş olur. Başkasına uymak ise eğer onun yoluna muhalif ise işte bu, kötü örnekliktir. Nitekim peygamberler, müşrikleri kendilerine uymaya davet ettikleri vakit müşriklerin şu sözleri ile işaret ettikleri örneklik böyledir:“Biz atalarımızı bir din üzerinde bulduk ve biz onların izleri üzerinde giden kimseleriz.”(ez-Zuhruf, 43/22)
Peygamber hakkındaki bu güzel örneklik durumu Allah’a ve âhiret gününe kavuşacağını ümit eden kimseler içindir. Yani böyleleri bu yolu izleme muvaffakiyetine mazhar olur. Böylelerinin sahip oldukları iman, Allah korkusu, O’nun mükâfatına nail olma ümidi ve cezasından korkma vasıfları, onları Rasûlullah sallallahu aleyhi ve sellem’e uymaya teşvik eder.
22. Yüce Allah, korku halinde münafıkların durumunu söz konusu ettikten sonra mü’minlerin durumunu da söz konusu ederek şöyle buyurmaktadır:“Müminler ise o birlikleri” bölük bölük gelen ve yerlerini alan orduları “gördüklerinde” ve korku son haddine vardığında “İşte Allah’ın ve Rasûlünün bize vaat ettiği budur...” dediler. Bu vaatle Yüce Allah’ın şu buyruğuna işaret edilmektedir:“Yoksa siz, sizden önce geçenlerin hali başınıza gelmeden cennete girivereceğinizi mi sandınız? Onlara öyle yoksulluklar ve sıkıntılar gelip çattı ve öyle sarsıldılar ki nihayet peygamber, kendisine iman edenlerle birlikte: Allah’ın yardımı ne zaman gelecek? dediler. Haberiniz olsun ki Allah’ın yardımı pek yakındır.”(el-Bakara, 2/214)“Allah da Rasûlü de doğru söylemiştir.” Biz onların bize bildirdikleri haberlerinin gerçekleştiğini gördük. “Ve” bu durum “ancak onların” kalplerindeki “imanlarını ve” azalarındaki Allah’ın emrine itaat ve “teslimiyetlerini artırdı.”
23. Yüce Allah, münafıkların Allah’a, arkalarını dönüp kaçmayacaklarına dair söz verdiklerini ama buna rağmen sözlerini bozduklarını zikrettikten sonra mü’minlerin verdikleri sözlerine bağlı kaldıklarını dile getirerek şöyle buyurmaktadır:“Müminler arasında Allah’a verdikleri söze sadık kalan nice yiğitler vardır.”Sözlerini tam ve eksiksiz olarak yerine getirmiş, kemâle erdirmişlerdir. Allah’ın rızası uğrunda canlarını feda etmiş, O’na itaat yolunda canlarını vermişlerdir.“Onlardan kimisi adağını yerine getirdi.”İstediğini ve arzusunu gerçekleştirdi. Üzerindeki vazifeyi ifa etti. Allah yolunda öldürüldü yahut Allah’ın hakkını eksiksiz olarak öderken öldü.“Kimisi de” üzerindeki vazifeyi tamamlamak üzere “beklemektedir.”Bu da üzerindeki yükümlülüğü yerine getirmeye çalışmakta, adağını tastamam gerçekleştirmek istemekte; ama henüz tamamlamamış olmakla birlikte tamamlamayı ümid etmekte, bu uğurda da tam bir gayretle çalışmaktadır.“Onlar” başkalarının yaptığı gibi “(sözlerini) hiç değiştirmediler.” Aksine hâlâ verdikleri sözde sebat göstermektedirler. Sağa sola kaymamışlar ve değişiklik yapmamışlardır. İşte gerçek yiğitler bunlardır. Onların dışında kalanlar ise şeklen erkek suretinde olsalar bile vasıfları yiğit erkeklerin sıfatlarından çok geridedir.
24. “Çünkü Allah sadık olanları” sözlerinde, hallerinde, Allah’a karşı davranışlarında, içlerinin ve dışlarının aynı oluşunda “sadakatleri sebebi ile mükâfatlandıracak...” Nitekim Yüce Allah şöyle buyurmaktadır: “Bugün doğruların doğruluklarının kendilerine fayda vereceği gündür. Onlar için orada ebedi kalmak üzere altlarından ırmaklar akan cennetler vardır...”(el-Maide, 5/119)
Yani bizim takdir etmiş olduğumuz bu fitne, sınav ve sarsıntılar, kimin doğru ve sadık olduğunun, kimin de yalancı olduğunun ortaya çıkartılması içindir.
Yüce Allah doğru ve sadık olanları doğrulukları sebebi ile mükâfatlandıracak, buna karşılık “münafıklara da” fitnelerin baş göstermesi sırasında kalpleri ve amelleri değişikliğe uğrayıp Allah’a verdikleri sözlerine bağlı kalmayanları da “dilerse” onların hidâyete ermelerini dilemeyerek; aksine onların hayırsız kimseler olduğunu bildiğinden böyle bir muvaffakiyetten onları mahrum bırakmak suretiyle “azap edecek yahut da” tevbe ve Allah’a dönmeye onları muvaffak kılmak sureti ile “tevbelerini kabul edecektir.” Ki Kerim olanın kereminden çokça görülen durum da budur. Bundan dolayı Yüce Allah, mağfirete, lütuf ve ihsana delâlet eden iki mübarek ismi ile âyet-i kerimeyi sona erdirmiştir:“Şüphesiz Allah çok bağışlayıcıdır, pek merhametlidir.”
O, kendi aleyhlerine aşırıya giden günahkârların günahlarını gerçek anlamda tevbe etmeleri halinde -isyanları pek çok olsa dahi- bağışlayan Ğafûr’dur. Bu gibilerini tevbeye muvaffak kılıp daha sonra da tevbelerini kabul ederek, işledikleri günahları da örterek onlara merhamet eden Rahîm’dir.
25. “Allah, kâfirleri hiçbir hayır(lı sonuç) elde etmeksizin öfkeleri içinde (eli boş) geri çevirdi.” Hüsran içinde onları geri çevirdi. Şiddetle arzuladıkları sonucu elde edemediler. Savaşı kazanacakları kanaati ile öfkeli, kararlı ve güçlü gelişlerinin hiçbir faydası olmadı. Kalabalıkları kendilerini aldattı. Büyük gruplar halinde gelişlerine aldandılar. Sayıları, araç ve gereçleri dolayısı ile şımardılar. Ama Allah üzerlerine pek büyük ve güçlü bir rüzgar olan Saba rüzgarını gönderdi. Onların karargahlarını sarstı. Çadırlarını yıktı. Kazanlarını devirdi ve onları dehşete düşürdü. Böylece Allah kalplerine yerleştirdiği korku ile onları yendi. Öfkeleri ile geri dönüp gittiler. İşte bu, Allah’ın mü’min kullarına olan yardımının bir parçasıdır. “Allah savaşta” mü’minler lehine gerçekleştirdiği normal ve ilâhî takdirinin gereği olan sebepler vasıtası ile “mü’minlere yetti.”“Allah çok güçlüdür, Azizdir.” O’nu yenmeye kalkışan herkes, mutlaka yenik düşer. O’ndan yardım dileyen herkes de mutlaka galip gelir. Allah, dilediğini gerçekleştirmekte hiçbir şekilde acze düşürülemez. Güç ve kuvvet sahibi kimselere eğer Allah kendi güç, kuvvet ve izzeti ile yardım etmeyecek olursa kendi güç ve kuvvetlerinin kendilerine hiçbir faydası olmaz.
26. “Allah, kitap ehlinden” yani yahudilerden “onlara destek verenleri de kalelerinden” yenilgiye uğramış, İslâm’ın hükmü altına girmiş bir halde “indirdi ve kalplerine korku saldı.”Artık savaşacak güçleri kalmadı. Aksine teslim oldular, zillet ile boyun eğdiler.“Nitekim onlardan bir kısmını” savaşan erkeklerini “öldürüyor,” onların dışında kalan kadın ve çocuklardan oluşan “diğer bir kısmını da esir alıyordunuz.”
27. “Onların yurtlarını, evlerini, mallarını ve ayak basmadığınız” daha önce sahipleri nezdinde değerli ve güçlü olduğundan dolayı sizin ayak basma imkânı bulamadığınız “yerleri size miras verdi.”Allah bu konuda size ve oranın ahalisine karşı güç ve imkan verdi, onları yardımsız bıraktı, siz de onların mallarını ganimet aldınız, onları öldürüp esir ettiniz.“Allah her şeye gücü yetendir.” Hiçbir şey O’nu aciz bırakamaz. Sizin için takdir etmiş olduğu bunca şeyler de O’nun kudretinin bir tecellisidir.
Kitap ehlinden sözü edilen bu kesim, yahudilerden olan Kurayza oğulları idi. Bunlar, Medine dışında pek uzak sayılmayan bir kasabada bulunuyorlardı. Peygamber sallallahu aleyhi ve sellem de Medine’ye hicret ettiği sırada, onlarla bir antlaşma yapmıştı. Buna göre o, onlarla savaşmayacak, onlar da onunla savaşmayacak ve dinleri üzere kalacaklardı. Peygamber onların durumunda aleyhlerine olacak herhangi bir değişiklik yapmadı. Fakat onlar, Hendek Gazvesinde Allah Rasûlüne karşı kafir birliklerin bölükler halinde geldiklerini, çokluklarını, diğer taraftan müslümanların da azlıklarını gördüklerinde onların, Allah Rasûlünün ve mü’minlerin kökünü kazıyacaklarını zannettiler. Elebaşlarının bazılarının bu husustaki propagandaları sonucu da kendileri ile Allah Rasûlü arasındaki antlaşmayı bozdular. Allah Rasûlüne karşı savaşmak üzere müşriklere gizliden gizliye destek verdiler.
Allah, müşrikleri bozguna uğratınca artık Rasûlullah, Kurayza oğullarına karşı savaşa yöneldi ve kaleleri içerisinde onları muhasara etti. Sa’d b. Muaz radıyallahu anh’ın vereceği hükmü kabul ederek antlaşmaya razı oldular. O da haklarında savaşçılarının öldürülmesi, çocuklarının ve kadınlarının esir edilip mallarının da ganimet alınması şeklinde hüküm verdi. Böylelikle Yüce Allah, Rasûlüne ve mü’minlere olan lütfunu tamamladı, onların üzerlerine nimetlerini yağdırdı, düşmanlarını hezimete uğratarak kimilerinin öldürülmesini, kimilerinin de esir alınmasını sağlayarak onları bahtiyar kıldı. Allah’ın mü’min kullarına olan lütfu, her zaman kesintisizdir.
The second state mentioned here is that of the hypocrites for they had started saying that the promises of Allah and His Rasul ﷺ were a web of deception: إِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِم مَّرَضٌ مَّا وَعَدَنَا اللَّـهُ وَرَسُولُهُ إِلَّا غُرُورًا (And (remember) when the hypocrites and those having malady in their hearts were saying, "Allah and His messenger did not promise us but deceitfully; -12). This was an externalized demonstration of their inner disbelief. Onward from here, mention has been made of two groups of hypocrites who were practically a part of the Jihad effort along with Muslims, though outwardly only. One of the two groups started running without any permission saying: وَإِذْ قَالَت طَّائِفَةٌ مِّنْهُمْ يَا أَهْلَ يَثْرِبَ لَا مُقَامَ لَكُمْ فَارْجِعُوا (and when a group of them said, "0 people of Yathrib (Madinah), there is no place for you to stay; so go back. - 13" And the other group requested the permission of the Holy Prophet ﷺ to go back on the basis of false excuses. Their conduct has been mentioned as: وَيَسْتَأْذِنُ فَرِيقٌ مِّنْهُمُ النَّبِيَّ يَقُولُونَ إِنَّ بُيُوتَنَا عَوْرَةٌ (And a group of them was seeking permission (to leave) from the prophet, saying, "In fact our homes are vulnerable," while they were not vulnerable - 13). Thus, the Qur'an exposed the hollowness of their excuses as a pack of lies. The truth of the matter was no more than that they intended to run from the battlefront:إِن يُرِيدُونَ إِلَّا فِرَارًا (They wanted nothing but to escape - 13). Taken up in the next several verses is their mischief-making and enmity with Muslims following which their sad end has been pointed out.
After that, the text mentions sincere believers and praises their firmness and fortitude. In the same connection, there comes a strong assertion of the need to obey and follow the Holy Prophet ﷺ almost in the form of a legal rule of conduct: لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّـهِ أُسْوَةٌ حَسَنَةٌ (There is indeed a good model for you in the Messenger of Allah - 21). From here it stands proved that all sayings and doings of the Holy Prophet ﷺ have to be followed. But, the Shari'ah authorities have explained the rule about the different degrees of following required from a Muslim. The rule is that any act or omission of the Holy Prophet ﷺ proved to have been done as an obligation would have to be obeyed and followed as wajib (obligatory, necessary). And any act or omission on his part that is proved to have been done as a preferable conduct (istihbab) and not as an obligatory one, should be followed by us too as a commendable (mustahab) conduct and not as a necessary obligation This, in other words, means that its contravention will not be declared to be a sin. (For a detailed discussion, see al-Jassas in Ahkam ul-Qur'an)
The last three (25-27) of the cited verses refer to the event relating to Banu Quraizah. In verse 26: وَأَنزَلَ الَّذِينَ ظَاهَرُوهُم مِّنْ أَهْلِ الْكِتَابِ مِن صَيَاصِيهِمْ it was said that Allah Ta’ ala had, by putting the awe of the Holy Prophet ﷺ and his Muslim followers into the hearts of the people of the Book who had helped the Confederate forces, made them come down from their strong fortresses and had thus made Muslims the inheritors of their properties, homes and areas of concentration.
In the last verse (27), good news of future victories has been given. Gone is the time when disbelievers attacked. Now the cycle of Muslim victories will begin and they will come to be on lands their feet have not touched yet. And this prophecy unfolded itself during the tenure of the noble Sahabah and everyone witnessed the spectacle of great empires ruled by Cyrus and Caesar come under them. And Allah does what He wills.
O Messenger, remember when a group of hypocrites said to the people of Madina: “O people of Yathrib (the name for Madina before Islam), there is no stability for you by the peak of Silah near the trench, so return to your homes”. And a group of them was seeking permission from the Prophet (peace be upon him) to return to their homes, claiming that their homes were exposed to the enemy, but they were not exposed as they claimed. They were only seeking to flee from their enemy through this false excuse.
"Dan ketika segolongan dari mereka berkata, 'Hai penduduk Yatsrib, tidak ada tempat bagimu, maka kembalilah kamu.' Dan sebagian dari mereka minta izin kepada Nabi (untuk kembali pulang) dengan berkata, 'Sesungguhnya rumah-rumah kami ter-buka.' Dan rumah-rumah itu sekali-kali tidak terbuka, mereka tidak lain hanyalah hendak lari. Kalau (Yatsrib) diserang dari segala penjuru, kemudian diminta kepada mereka supaya murtad, niscaya mereka mengerjakannya; dan mereka tiada akan menunda untuk murtad itu melainkan dalam waktu yang singkat. Dan sesungguhnya mereka sebelum itu telah berjanji kepada Allah, 'Mereka tidak akan berbalik ke belakang.' Dan perjanjian dengan Allah akan diminta pertanggungan jawabnya. Katakanlah, 'Lari itu sekali-kali tidaklah berguna bagimu, jika kamu melarikan diri dari kematian atau pembunuhan, dan jika demikian (kamu terhin-dar dari kematian), tentu kamu tidak juga akan mengecap kese-nangan kecuali sebentar saja.' Katakanlah, 'Siapakah yang dapat melindungi kamu dari (takdir) Allah jika Dia menghendaki ben-cana atasmu atau menghendaki rahmat untuk dirimu?' Dan orang-orang munafik itu tidak memperoleh bagi mereka pelindung dan penolong selain Allah. Sesungguhnya Allah mengetahui orang-orang yang menghalang-halangi di antara kamu dan orang-orang yang berkata kepada saudara-saudaranya, 'Marilah kepada kami.' Dan mereka tidak mendatangi peperangan melainkan sebentar. Mereka bakhil terhadapmu, apabila datang ketakutan, kamu lihat mereka itu memandang kepadamu dengan mata yang terbalik-balik seperti orang yang pingsan karena akan mati, dan apabila ketakutan telah hilang, mereka mencaci kamu dengan lidah yang tajam, sedang mereka bakhil untuk berbuat kebaikan. Mereka itu tidak beriman, maka Allah menghapuskan (pahala) amalnya. Dan yang demikian itu adalah mudah bagi Allah. Mereka mengira (bahwa) golongan-golongan yang bersekutu itu belum pergi; dan jika golongan-golongan yang bersekutu itu datang kembali, niscaya mereka ingin berada di dusun-dusun bersama-sama orang Arab Badui, sambil menanya-nanyakan tentang berita-beritamu, dan sekiranya mereka berada bersama kamu, mereka tidak akan ber-perang, melainkan sebentar saja. Sesungguhnya telah ada pada (diri) Rasulullah itu suri teladan yang baik bagimu, yaitu bagi orang yang mengharap Allah dan Hari Kiamat dan dia banyak menyebut Allah. Dan tatkala orang-orang Mukmin melihat go-longan-golongan yang bersekutu itu, 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. Di antara orang-orang Mukmin itu ada orang-orang yang menepati apa yang mereka jan-jikan kepada Allah; maka di antara mereka ada yang gugur. Dan di antara mereka ada pula yang menunggu-nunggu dan mereka sedikit pun tidak merubah (janjinya). supaya Allah memberikan balasan kepada orang-orang yang benar itu karena kebenarannya, dan menyiksa orang munafik jika dikehendakiNya, atau mene-rima taubat mereka. Sesungguhnya Allah Maha Pengampun lagi Maha Penyayang. Dan Allah menghalau orang-orang yang kafir itu yang keadaan mereka penuh kejengkelan, lagi mereka tidak memperoleh keuntungan apa pun. Dan Allah menghindarkan orang-orang Mukmin dari peperangan. Dan Allah Mahakuat lagi Maha-perkasa. Dan Dia menurunkan orang-orang Ahli Kitab (Bani Quraizhah) yang membantu golongan-golongan yang bersekutu dari benteng-benteng mereka, dan Dia memasukkan rasa takut ke dalam hati mereka. Sebagian mereka kamu bunuh dan sebagian yang lain kamu tawan. Dan Dia mewariskan kepada kamu tanah-tanah, rumah-rumah dan harta benda mereka, dan begitu pula tanah yang belum kamu injak. Dan Allah Mahakuasa terhadap segala sesuatu." (Al-Ahzab: 13-27).
(13) ﴾ وَإِذۡ قَالَت طَّآئِفَةٞ ﴿ "Dan ketika berkata segolongan" dari kaum munafik setelah berkeluh kesah dan kesabaran mereka telah me-mudar sehingga mereka juga menjadi orang-orang yang melemah-kan semangat. Mereka tidak sabar dengan diri mereka sendiri dan juga tidak melepaskan manusia dari kejahatan mereka. Golongan ini mengatakan, ﴾ يَٰٓأَهۡلَ يَثۡرِبَ ﴿ "Hai penduduk Yatsrib." Yang mereka maksud adalah, wahai penduduk Madinah! Mereka menyeru para penduduk Madinah dengan nama negeri (yang menunjukkan tentang asal usul penamaannya), sebagai isyarat bahwa agama dan ukhuwwah imaniyah sama sekali tidak mempunyai nilai dalam hati mereka, dan bahwa yang mendorong mereka untuk melakukan hal itu hanyalah seruan biasa. ﴾ يَٰٓأَهۡلَ يَثۡرِبَ لَا مُقَامَ لَكُمۡ ﴿ "Wahai penduduk Yatsrib, tidak ada tempat bagimu," maksudnya, pada tempat kalian yang kalian tuju di luar Madinah. Pada saat itu mereka bermarkas di balik parit (Khandaq) dan di luar Madinah. ﴾ فَٱرۡجِعُواْۚ ﴿ "Maka kem-balilah kamu," ke Madinah. Golongan ini melemahkan semangat jihad dan menjelaskan bahwa mereka sama sekali tidak mempu-nyai kekuatan untuk memerangi musuh mereka, dan mereka mengajak untuk meninggalkan peperangan. Golongan ini meru-pakan golongan yang terburuk dan paling berbahaya. Dan ada golongan lain di bawah mereka, yaitu golongan yang diliputi oleh jiwa pengecut dan rasa takut, dan mereka lebih suka kalau terpisah dari barisan. Maka mereka pun mulai mengemukakan berbagai alasan palsu. Mereka adalah orang yang dikatakan oleh Allah سبحانه وتعالى, ﴾ وَيَسۡتَـٔۡذِنُ فَرِيقٞ مِّنۡهُمُ ٱلنَّبِيَّ يَقُولُونَ إِنَّ بُيُوتَنَا عَوۡرَةٞ ﴿ "Dan sebagian dari mereka minta izin kepada Nabi (untuk kembali pulang) dengan berkata, 'Sesungguhnya rumah-rumah kami terbuka'," maksudnya, terancam bahaya, dan kami khawatir kalau ia diserang oleh musuh sedangkan kami tidak ada di sana. Maka izinkanlah kami, agar kami pulang dan menjaganya. Mereka adalah para pendusta dalam hal ini. ﴾ وَمَا هِيَ بِعَوۡرَةٍۖ إِن يُرِيدُونَ ﴿ "Dan rumah-rumah itu sekali-kali tidak terbuka, mereka tidak lain hanyalah hendak," maksudnya, tujuan mereka tidak lain, ﴾ إِلَّا فِرَارٗا ﴿ "kecuali lari," namun mereka menjadikan ucapan tadi sebagai cara dan alasan bagi mereka. Mereka adalah orang-orang yang imannya sangat tipis, sama sekali tidak bisa bertahan di dalam menghadapi dahsyat-nya cobaan.
(14) ﴾ وَلَوۡ دُخِلَتۡ عَلَيۡهِم ﴿ "Kalau diserang," maksudnya, Madinah diserang, ﴾ مِّنۡ أَقۡطَارِهَا ﴿ "dari segala penjuru" maksudnya, kalau seandai-nya orang-orang kafir memasuki Madinah dari segala penjurunya dan mereka menguasainya; dan hal ini tidak terjadi; lalu mereka diminta untuk ﴾ ٱلۡفِتۡنَةَ ﴿ "fitnah," maksudnya, berpaling dari agama mereka (murtad) dan kembali kepada agama orang-orang yang menguasai (Madinah) dan memenangkan (peperangan), ﴾ لَأٓتَوۡهَا ﴿ "niscaya mereka mengerjakannya," maksudnya, tentu mereka menger-jakannya dengan segera, ﴾ وَمَا تَلَبَّثُواْ بِهَآ إِلَّا يَسِيرٗا ﴿ "dan mereka tiada akan menunda untuk murtad itu melainkan dalam waktu yang singkat," mak-sudnya, mereka tidak mempunyai sikap menolak dan tidak pula sikap berpegang teguh kepada agama. Bahkan dengan hanya ka-rena musuh dapat menguasai, mereka pun rela memberikan apa yang diminta, dan setuju dengan kekafiran mereka.
(15) Ini adalah kondisi mereka. Padahal mereka sebenar-nya sudah ﴾ عَٰهَدُواْ ٱللَّهَ مِن قَبۡلُ لَا يُوَلُّونَ ٱلۡأَدۡبَٰرَۚ وَكَانَ عَهۡدُ ٱللَّهِ مَسۡـُٔولٗا ﴿ "berjanji kepada Allah sebelum itu, 'Mereka tidak akan berbalik ke belakang.' Dan perjan-jian dengan Allah akan diminta pertanggungan jawabnya." Dia akan meminta pertanggungan jawabnya atas janji itu. Namun ternyata mereka telah merusaknya. Lalu apa perkiraan mereka kalau ber-sikap begitu dengan Rabb mereka?
(16) ﴾ قُل ﴿ "Katakanlah," kepada mereka dengan nada men-cela atas pelarian mereka, dan seraya menyampaikan kepada mereka bahwa hal itu sama sekali tidak berguna sedikit pun bagi mereka, ﴾ لَّن يَنفَعَكُمُ ٱلۡفِرَارُ إِن فَرَرۡتُم مِّنَ ٱلۡمَوۡتِ أَوِ ٱلۡقَتۡلِ ﴿ "Lari itu sekali-kali tidak-lah berguna bagimu, jika kamu melarikan diri dari kematian atau pembu-nuhan." Sekiranya kalian berada di rumah-rumah kalian, niscaya orang-orang yang telah ditakdirkan akan mati terbunuh itu keluar juga ke tempat mereka terbunuh. Segala upaya itu hanya akan bisa berguna jika tidak berlawanan dengan takdir. Namun, kalau takdir sudah tiba, semua upaya menjadi tidak ada artinya, dan segala cara yang diduga oleh manusia akan bisa menyelamatkan dirinya menjadi batal (tidak berfungsi), ﴾ وَإِذٗا ﴿ "dan jika demikian," ketika kalian lari untuk menyelamatkan diri dari kematian dan pembunuhan, tentu kalian akan bersenang-senang di dunia ini. Sesungguhnya kalian ﴾ لَّا تُمَتَّعُونَ إِلَّا قَلِيلٗا ﴿ "tidak juga akan mengecap ke-senangan kecuali sebentar saja," suatu kesenangan yang (kadar nilai-nya) tidak sebanding dengan pelarian dan pengabaian kalian terhadap perintah Allah, serta penyia-nyiaan kalian terhadap diri kalian untuk bisa menikmati kesenangan abadi di dalam kenik-matan abadi.
(17) Kemudian Allah menjelaskan bahwa sesungguhnya semua sebab dan upaya, sama sekali tidak berguna bagi seseorang apabila Allah menghendaki keburukan terhadap dirinya, seraya berfirman, ﴾ قُلۡ مَن ذَا ٱلَّذِي يَعۡصِمُكُم ﴿ "Katakanlah, 'Siapakah yang dapat me-lindungi kamu'," maksudnya, mencegah kalian dari ﴾ ٱللَّهِ إِنۡ أَرَادَ بِكُمۡ سُوٓءًا ﴿ "(takdir) Allah jika Dia menghendaki bencana atasmu," maksudnya, keburukan, ﴾ أَوۡ أَرَادَ بِكُمۡ رَحۡمَةٗۚ ﴿ "atau menghendaki rahmat untuk dirimu," karena sesungguhnya Dia-lah Yang Maha Pemberi dan Maha Pen-cegah, Yang Maha Menimpakan bahaya lagi Maha Pemberi man-faat, yang tidak akan dapat mendatangkan kebaikan kecuali Dia, dan tidak pula mencegah keburukan kecuali Dia, ﴾ وَلَا يَجِدُونَ لَهُم مِّن دُونِ ٱللَّهِ وَلِيّٗا ﴿ "dan mereka tidak memperoleh pelindung bagi mereka selain Allah," yang bisa melindungi mereka, lalu memberikan berbagai manfaat kepada mereka, ﴾ وَلَا نَصِيرٗا ﴿ "dan tidak pula penolong," yang dapat menolong mereka, sehingga mencegah segala marabahaya dari mereka. Maka hendaklah mereka mematuhi ketaatan kepada Dzat Yang Esa yang mengendalikan segala perkara, yang kehendakNya pasti berlaku, takdirNya pasti terjadi, dan tidak akan berguna seorang pelindung ataupun seorang penolong bila meninggalkan perlindungan dan pertolonganNya.
(18) Kemudian Allah سبحانه وتعالى mengancam orang-orang yang me-lemahkan semangat jihad dan merintangi, dan Dia mengultima-tum mereka, seraya berfirman, ﴾ قَدۡ يَعۡلَمُ ٱللَّهُ ٱلۡمُعَوِّقِينَ مِنكُمۡ ﴿ "Sesungguhnya Allah mengetahui orang-orang yang menghalang-halangi dari kamu," untuk keluar (berperang) bagi orang-orang yang belum keluar, ﴾ وَٱلۡقَآئِلِينَ لِإِخۡوَٰنِهِمۡ ﴿ "dan orang-orang yang berkata kepada saudara-saudara-nya" yaitu mereka yang telah keluar, ﴾ هَلُمَّ إِلَيۡنَاۖ ﴿ "Marilah kepada kami," maksudnya, kembalilah! Sama seperti perkataan mereka dahulu, ﴾ يَٰٓأَهۡلَ يَثۡرِبَ لَا مُقَامَ لَكُمۡ فَٱرۡجِعُواْۚ ﴿" Wahai penduduk Yatsrib, tidak ada tempat bagimu, maka kembalilah kamu." Dan mereka, sekalipun menghalang-halangi dan melemahkan semangat jihad, ﴾ ل َ ا يَأۡتُونَ ٱلۡبَأۡسَ ﴿ "mereka tidak mendatangi peperangan," maksudnya, pertempuran dan jihad dengan jiwa mereka ﴾ إِلَّا قَلِيلًا ﴿ "melainkan sebentar." Jadi, mereka adalah orang yang paling berminat untuk kembali pulang, karena tidak mempunyai motivasi iman dan sifat sabar untuk hal yang demi-kian, dan karena [adanya] faktor yang menuntut kepada sikap pengecut mereka, yaitu kemunafikan dan tidak adanya iman.
(19) ﴾ أَشِحَّةً عَلَيۡكُمۡۖ ﴿ "Mereka bakhil terhadapmu" dengan raga mereka di kala peperangan, dan dengan harta mereka di kala (di-seru. Pent.) berinfak untuk peperangan. Mereka tidak berjihad dengan harta dan jiwa raga mereka. ﴾ فَإِذَا جَآءَ ٱلۡخَوۡفُ رَأَيۡتَهُمۡ يَنظُرُونَ إِلَيۡكَ ﴿ "Apa-bila datang ketakutan, kamu lihat mereka itu memandang kepadamu," sebagaimana melihatnya orang yang akan pingsan, ﴾ عَلَيۡهِ مِنَ ٱلۡمَوۡتِۖ ﴿ "karena akan mati," karena sikap pengecut yang mengoyak hati me-reka dan karena kegelisahan yang menakutkan, dan karena mereka sangat khawatir kalau mereka dipaksa melakukan sesuatu yang sangat tidak mereka suka, yaitu berperang.
﴾ فَإِذَا ذَهَبَ ٱلۡخَوۡفُ ﴿ "Dan apabila ketakutan telah hilang," dan mereka sudah berada dalam kondisi aman dan tenang, ﴾ سَلَقُوكُم بِأَلۡسِنَةٍ حِدَادٍ ﴿ "mereka mencaci kamu dengan lidah yang tajam," maksudnya, mereka berbicara kepada kalian dengan perkataan yang tajam dan klaim-klaim yang tidak benar; dan ketika engkau mendengar mereka, maka engkau menduga bahwa mereka adalah orang-orang pem-berani dan kestria, ﴾ أَشِحَّةً عَلَى ٱلۡخَيۡرِۚ ﴿ "sedang mereka bakhil untuk berbuat kebaikan," yang diinginkan dari mereka. Ini adalah keburukan yang terburuk yang ada pada manusia, yaitu kalau dia menjadi kikir dengan apa yang diperintahkan kepadanya, kikir dengan hartanya untuk membelanjakannya pada jalan yang benar, kikir dengan raganya untuk berjihad memerangi musuh Allah, atau untuk ber-dakwah fi sabilillah, kikir dengan kedudukannya, kikir dengan ilmu, nasihat dan ide-idenya.
﴾ أُوْلَٰٓئِكَ ﴿ "Mereka itu" orang-orang yang seperti itu kondisinya, ﴾ لَمۡ يُؤۡمِنُواْ ﴿ "tidak beriman," disebabkan karena ketiadaan iman, maka Allah menghapuskan (pahala) amalnya. ﴾ وَكَانَ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٗا ﴿ "Dan yang demikian itu adalah mudah bagi Allah." Adapun orang-orang yang beriman, maka mereka telah dilindungi oleh Allah dari kekikiran diri mereka dan mereka dibimbing oleh Allah untuk mengorban-kan apa yang diperintahkan kepada mereka, seperti mengorbankan raga di dalam perang fi sabilillah dan meninggikan kalimatNya, serta mengorbankan harta mereka untuk berinfak dalam berbagai jalan kebaikan, dan mengorbankan kedudukan dan ilmu mereka.
(20) ﴾ يَحۡسَبُونَ ٱلۡأَحۡزَابَ لَمۡ يَذۡهَبُواْۖ ﴿ "Mereka mengira golongan-golongan yang bersekutu itu belum pergi," maksudnya, mereka menduga bahwa pasukan sekutu yang telah berkoalisi untuk memerangi Rasulullah a dan para sahabatnya itu tidak akan pergi sebelum menghabisi mereka. Namun, dugaan mereka sia-sia dan perkiraan mereka gagal.
﴾ وَإِن يَأۡتِ ٱلۡأَحۡزَابُ ﴿ "Dan jika golongan-golongan yang bersekutu itu datang," sekali lagi, ﴾ يَوَدُّواْ لَوۡ أَنَّهُم بَادُونَ فِي ٱلۡأَعۡرَابِ يَسۡـَٔلُونَ عَنۡ أَنۢبَآئِكُمۡۖ ﴿ "niscaya mereka ingin berada di dusun-dusun bersama-sama orang Arab Badui, sambil menanya-nanyakan tentang berita-beritamu," maksudnya, kalau seandainya pasukan sekutu itu datang untuk kedua kalinya seperti pada kali ini, maka orang-orang munafik itu ingin agar mereka tidak ada di Madinah dan tidak juga berada dekat dengannya, dan mereka ingin bersama orang-orang Arab Badui di dusun-dusun, sambil mencari informasi tentang berita kalian, dan mereka ber-tanya-tanya tentang kabar kalian, mengenai apa yang menimpa kalian. Sungguh mereka sangat celaka dan terkutuk. Mereka tidak termasuk orang yang bernilai kehadirannya. Dan kalaupun ﴾ كَانُواْ فِيكُم مَّا قَٰتَلُوٓاْ إِلَّا قَلِيلٗا ﴿ "mereka berada bersama kamu, niscaya mereka tidak akan berperang, melainkan sebentar saja," maka kalian jangan meng-hiraukan mereka dan jangan berputus asa karena mereka.
(21) ﴾ لَّقَدۡ كَانَ لَكُمۡ فِي رَسُولِ ٱللَّهِ أُسۡوَةٌ حَسَنَةٞ ﴿ "Sesungguhnya telah ada pada (diri) Rasulullah itu suri teladan yang baik bagimu," di mana be-liau menghadiri peperangan dengan jiwanya yang mulia itu, dan terjun langsung di medan perang, sedangkan beliau adalah manusia yang mulia lagi sempurna, pahlawan nan pemberani, lalu bagai-mana bisa kalian kikir dengan diri kalian untuk melakukan suatu perkara yang mana Rasulullah a sendiri langsung terjun pada-nya? Maka teladanilah beliau dalam perkara ini dan perkara yang lainnya.
Para ulama ushuliyyun (ahli ushul al-fiqh) berargumen dengan ayat ini atas kehujjahan perbuatan Rasulullah a. (Baca: Perbuatan Rasulullah a itu adalah dalil hukum syar'i. Pent.). Dan bahwa hukum asalnya, umat Islam itu bersuri teladan kepadanya di dalam semua hukum, kecuali ada dalil syar'i yang mengecualikan kekhu-susan beliau. Keteladanan itu ada dua macam: Keteladanan yang baik dan keteladanan yang buruk. Keteladanan yang baik ada pada Rasulullah a. Orang yang meneladani beliau berarti menelusuri jalan yang dapat mengantarkannya kepada kemuliaan Allah, yaitu jalan yang lurus. Sedangkan bersuri teladan kepada selain beliau, –apabila menyalahi beliau–, maka itulah teladan yang buruk. Se-perti perkataan kaum musyrikin saat mereka diseru oleh para Rasul untuk meneladani mereka,
﴾ بَلۡ قَالُوٓاْ إِنَّا وَجَدۡنَآ ءَابَآءَنَا عَلَىٰٓ أُمَّةٖ وَإِنَّا عَلَىٰٓ ءَاثَٰرِهِم مُّهۡتَدُونَ 22 ﴿
"Bahkan mereka berkata, 'Sesungguhnya kami mendapati bapak-bapak kami menganut suatu agama, dan sesungguhnya kami orang-orang yang mendapat petunjuk dengan (mengikuti) jejak mereka'." (Az-Zukh-ruf: 22).
Suri teladan yang baik ini hanya akan ditelurusi dan diikuti oleh orang yang menginginkan Allah dan Hari Akhir. Hal itu terjadi karena iman yang dimilikinya, rasa takut kepada Allah dan mengharapkan pahala kepadaNya, takut akan siksaNya yang se-muanya mendorongnya untuk meneladani Rasulullah a.
(22) Setelah Allah menjelaskan keadaan orang-orang mu-nafik dalam keadaan takut, maka berikutnya Allah menjelaskan keadaan kaum Mukminin, seraya berfirman, ﴾ وَلَمَّا رَءَا ٱلۡمُؤۡمِنُونَ ٱلۡأَحۡزَابَ ﴿ "Dan tatkala orang-orang Mukmin melihat golongan-golongan yang ber-sekutu," yang telah berkoalisi dan telah menempati tempat-tempat-nya, dan rasa takut pun telah hilang ﴾ قَالُواْ هَٰذَا مَا وَعَدَنَا ٱللَّهُ وَرَسُولُهُۥ ﴿ "mereka berkata, 'Inilah yang dijanjikan Allah dan RasulNya kepada kita'," yaitu dalam FirmanNya,
﴾ أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُواْ ٱلۡجَنَّةَ وَلَمَّا يَأۡتِكُم مَّثَلُ ٱلَّذِينَ خَلَوۡاْ مِن قَبۡلِكُمۖ مَّسَّتۡهُمُ ٱلۡبَأۡسَآءُ وَٱلضَّرَّآءُ وَزُلۡزِلُواْ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُواْ مَعَهُۥ مَتَىٰ نَصۡرُ ٱللَّهِۗ أَلَآ إِنَّ نَصۡرَ ٱللَّهِ قَرِيبٞ 214 ﴿
"Apakah kamu mengira bahwa kamu akan masuk surga, padahal belum datang kepadamu (cobaan) sebagaimana halnya orang-orang terda-hulu sebelum kamu. Mereka ditimpa oleh malapetaka dan kesengsaraan, serta digoncangkan (dengan bermacam-macam cobaan) sehingga berkata-lah Rasul dan orang-orang yang beriman bersamanya, 'Bilakah datangnya pertolongan Allah.' Ingatlah, sesungguhnya pertolongan Allah itu amat dekat." (Al-Baqarah: 214).
﴾ وَصَدَقَ ٱللَّهُ وَرَسُولُهُۥۚ ﴿ "Dan benarlah Allah dan RasulNya," sebab kami telah melihat apa yang telah diberitakanNya kepada kami. ﴾ وَمَا زَادَهُمۡ ﴿ "Dan tidaklah menambah kepada mereka," perkara itu, ﴾ إِلَّآ إِيمَٰنٗا ﴿ "kecuali iman," di dalam hati mereka ﴾ وَتَسۡلِيمٗا ﴿ "dan ketundukan," dalam se-luruh anggota tubuh mereka, dan mereka bertambah patuh kepada perintah Allah.
(23) Dan ketika Allah menyebutkan bahwasanya orang-orang munafik telah berjanji kepada Allah untuk tidak berpaling (melarikan diri) dan mereka telah membatalkan janji tersebut, maka Allah menyebutkan sikap tepat janji kaum Mukminin, seraya ber-firman, ﴾ مِّنَ ٱلۡمُؤۡمِنِينَ رِجَالٞ صَدَقُواْ مَا عَٰهَدُواْ ٱللَّهَ عَلَيۡهِۖ ﴿ "Di antara orang-orang Mukmin itu ada orang-orang yang menepati apa yang mereka janjikan kepada Allah," maksudnya, mereka menunaikannya, melaksanakan dan menyempurnakannya. Mereka pun mengorbankan jiwa raga me-reka di dalam keridhaanNya dan mereka mendermakan jiwa me-reka di dalam ketaatan kepadaNya. ﴾ فَمِنۡهُم مَّن قَضَىٰ نَحۡبَهُۥ ﴿ "Maka di antara mereka ada yang gugur," maksudnya, menuntaskan keinginan dan harapannya serta hak yang menjadi tanggungannya. Lalu dia ter-bunuh fi sabilillah atau meninggal dalam keadaan sudah melaksana-kan kewajibannya, tanpa mengurangi sedikitpun, ﴾ وَمِنۡهُم مَّن يَنتَظِرُۖ ﴿ "dan di antara mereka ada pula yang menunggu-nunggu," penyempurnaan kewajibannya. Ia sedang menunaikan apa yang menjadi kewa-jibannya dan sedang memenuhi keinginannya, namun dia belum menuntaskannya; sedangkan ia berharap bisa menyempurnakan-nya, berupaya dan bersungguh-sungguh untuk hal itu.
﴾ وَمَا بَدَّلُواْ تَبۡدِيلٗا ﴿ "Dan mereka sedikitpun tidak merubah," seperti kelompok yang lain (kaum munafikin) telah merubahnya. Malah mereka tetap berpegang pada janji, mereka tidak berpaling dan tidak pula merubah. Mereka itulah sosok orang-orang besar yang sejati, sedangkan orang-orang selain mereka, raganya adalah raga manusia jantan, sedangkan sifat-sifat mereka sungguh sangat jauh dari sifat-sifat orang-orang besar.
(24) ﴾ لِّيَجۡزِيَ ٱللَّهُ ٱلصَّٰدِقِينَ بِصِدۡقِهِمۡ ﴿ "Supaya Allah memberikan balasan kepada orang-orang yang benar itu karena kebenarannya" maksudnya, disebabkan kejujuran mereka dalam perkataan, berbagai kondisi dan muamalah mereka bersama Allah سبحانه وتعالى serta kesamaan lahir de-ngan batin mereka. Allah سبحانه وتعالى berfirman,
﴾ قَالَ ٱللَّهُ هَٰذَا يَوۡمُ يَنفَعُ ٱلصَّٰدِقِينَ صِدۡقُهُمۡۚ لَهُمۡ جَنَّٰتٞ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدٗاۖ ﴿
"Ini adalah suatu hari yang bermanfaat bagi orang-orang yang benar kebenaran mereka. Mereka mendapatkan surga yang mengalir di bawahnya sungai-sungai; mereka kekal di dalamnya selama-lamanya." (Al-Ma`idah: 119). Maksudnya, Kami telah menetapkan berbagai cobaan, ujian dan goncangan ini adalah agar orang yang jujur bisa dibedakan dari orang yang dusta, sehingga orang-orang yang jujur diberi balasan disebabkan kejujuran mereka.
﴾ وَيُعَذِّبَ ٱلۡمُنَٰفِقِينَ ﴿ "Dan menyiksa orang-orang munafik," yang hati dan amal perbuatan mereka berubah saat terjadinya cobaan, dan mereka tidak menunaikan apa yang telah mereka janjikan kepada Allah. ﴾ إِن شَآءَ ﴿ "Jika dikehendakiNya" menyiksa mereka, yaitu dengan cara tidak menghendaki mereka mendapat petunjuk. Bahkan Allah سبحانه وتعالى sudah mengetahui bahwa mereka sama sekali tidak mengan-dung kebaikan, maka Allah tidak memberi mereka taufikNya,﴾ أَوۡ يَتُوبَ عَلَيۡهِمۡۚ ﴿ "atau menerima taubat mereka," dengan cara membimbing mereka bertaubat dan berinabah. Dan inilah yang sering terjadi bagi kemurahan dari Dzat Yang Maha Pemurah. Maka dari itu ayat ini ditutup dengan dua nama(Nya) yang mengandung makna magh-firah, karunia dan ihsan (kebaikan), seraya berfirman, ﴾ إِنَّ ٱللَّهَ كَانَ غَفُورٗا ﴿ "Sesungguhnya Allah adalah Maha Pengampun," mengampuni dosa-dosa orang-orang yang telah terlanjur melampaui batas terhadap diri mereka sendiri, sekalipun mereka telah banyak melakukan kemaksiatan, selama mereka datang dengan bertaubat, ﴾ رَّحِيمٗا ﴿ "lagi Maha Penyayang," terhadap mereka, yang mana Dia telah membim-bing mereka kepada taubat, lalu menerima taubat dan menghapus dosa-dosa yang telah mereka lakukan.
(25) ﴾ وَرَدَّ ٱللَّهُ ٱلَّذِينَ كَفَرُواْ بِغَيۡظِهِمۡ لَمۡ يَنَالُواْ خَيۡرٗاۚ ﴿ "Dan Allah menghalau orang-orang yang kafir itu yang keadaan mereka penuh kejengkelan, lagi mereka tidak memperoleh keuntungan apa pun," maksudnya, Allah mengembalikan mereka dalam kegagalan, mereka sama sekali tidak memperoleh target yang selama ini sangat mereka inginkan, dengan penuh rasa jengkel, karena merasa mampu menguasai, dan berkeyakinan bahwa kemenangan ada di pihak mereka. Mereka telah terpedaya dengan jumlah mereka yang sangat besar dan me-rasa bangga dengan koalisi yang mereka bangun dan sangat senang dengan persiapan dan jumlah mereka. Lalu Allah meniupkan angin topan besar, yaitu angin puyuh yang memporak-porandakan markas pertahanan mereka dan mengombrak-abrik kemah-kemah, mereka menumpahkan panci-panci besar mereka, serta membuat mereka kebingungan, dan Allah pun menimpakan rasa takut ke-pada mereka. Akhirnya mereka pun pulang dengan rasa jengkel. Ini bagian dari pertolongan Allah kepada hamba-hambaNya yang beriman. ﴾ وَكَفَى ٱللَّهُ ٱلۡمُؤۡمِنِينَ ٱلۡقِتَالَۚ ﴿ "Dan Allah menghindarkan orang-orang Mukmin dari peperangan," dengan cara yang Dia lakukan terhadap mereka, seperti faktor-faktor alamiah dan yang bersifat taqdiri.
﴾ وَكَانَ ٱللَّهُ قَوِيًّا عَزِيزٗا ﴿ "Dan Allah Mahakuat lagi Mahaperkasa." Ti-daklah seseorang berupaya mengalahkanNya melainkan ia pasti kalah, dan tidaklah seseorang meminta pertolongan kepadaNya, melainkan pasti dia menang, tidak ada suatu penghalang pun yang dapat menghalangi kehendakNya, dan tidak berguna kekuatan dan keperkasaan orang-orang yang memiliki kekuatan dan keper-kasaan jika Dia tidak menolong mereka dengan kekuatan dan keperkasaanNya.
(26) ﴾ وَأَنزَلَ ٱلَّذِينَ ظَٰهَرُوهُم ﴿ "Dan Dia menurunkan orang-orang yang membantu mereka," maksudnya, menolong mereka, ﴾ مِّنۡ أَهۡلِ ٱلۡكِتَٰبِ ﴿ "dari Ahli Kitab" maksudnya, dari kaum Yahudi, ﴾ مِن صَيَاصِيهِمۡ ﴿ "dari benteng-benteng mereka," maksudnya, Dia menurunkan mereka dari benteng-benteng pertahanan mereka dalam keadaan terkalahkan lagi menjadi di bawah kekuasaan Islam, ﴾ وَقَذَفَ فِي قُلُوبِهِمُ ٱلرُّعۡبَ ﴿ "dan Dia memasukkan rasa takut ke dalam hati mereka," sehingga mereka tidak berani berperang, bahkan mereka menyerah, tunduk dan hina. ﴾ فَرِيقٗا تَقۡتُلُونَ ﴿ "Sebagian mereka kamu bunuh," yaitu kaum laki-laki dewasa yang memerangi, ﴾ وَتَأۡسِرُونَ فَرِيقٗا ﴿ "dan sebagian yang lain kamu tawan," yaitu kaum wanita dan anak-anak.
(27) ﴾ وَأَوۡرَثَكُمۡ ﴿ "Dan Dia mewariskan kepada kamu" maksud-nya, menjadikan kalian merampas ghanimah ﴾ أَرۡضَهُمۡ وَدِيَٰرَهُمۡ وَأَمۡوَٰلَهُمۡ وَأَرۡضٗا لَّمۡ تَطَـُٔوهَاۚ ﴿ "tanah-tanah, rumah-rumah dan harta benda mereka, dan begitu pula tanah yang belum kamu injak." Maksudnya, tanah yang sebelum-nya, –karena kemuliaan dan kehormatannya bagi pemiliknya–, kalian tidak dapat menginjaknya. Lalu sekarang Allah memberikan kekuasaan kepada kalian dan menjadikan mereka hina, kalian ambil harta benda mereka sebagai ghanimah, kalian bunuh mereka dan kalian tawan sebagian mereka. ﴾ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٗا ﴿ "Dan Allah Mahakuasa terhadap segala sesuatu," tidak ada apa pun yang dapat membuatNya lemah. Dan di antara kekuasaanNya adalah Dia telah menetapkan takdir yang telah ditetapkanNya untuk kalian.
Sekelompok manusia dari Ahli Kitab ini adalah Bani Qurai-zhah dari kaum Yahudi yang tinggal di suatu perkampungan tidak jauh di luar Madinah. Dan pada waktu Nabi a berhijrah ke Madinah, beliau mengadakan perdamaian dan genjatan senjata dengan mereka. Maka beliau pun tidak memerangi mereka dan mereka pun tidak memeranginya, dalam keadaan mereka tetap menganut agama mereka, dan Nabi tidak merubah apa pun dari ajaran mereka. Namun, tatkala mereka melihat pasukan koalisi yang telah berkoalisi untuk memerangi Rasulullah dan banyaknya jum-lah mereka serta mereka melihat kecilnya jumlah kaum Muslimin pada peristiwa perang Khandaq, dan mereka merasa yakin bahwa pasukan koalisi akan menghabisi Rasulullah dan kaum Muslimin, dan hal itu didukung dengan provokasi sebagian pemimpin me-reka, maka mereka (Bani Quraizhah) membatalkan perjanjian yang ada antara mereka dengan Rasulullah a, dan membantu kaum musyrikin (pasukan sekutu) untuk memerangi beliau.
Tatkala Allah سبحانه وتعالى memporak-porandakan kaum musyrikin, maka Rasulullah a berkonsentrasi untuk memerangi kaum Yahudi itu. Beliau pun mengepung mereka yang bertahan dalam benteng. Kemudian mereka menerima ketentuan (keputusan) Sa'ad bin Mu'adz رضي الله عنه. Sa'ad bin Mu'adz memutuskan terhadap mereka agar kaum laki-laki yang memerangi dibunuh, kaum wanita dan anak-anak mereka ditawan, sedangkan harta benda mereka dijadikan rampasan perang.
Dengan demikian Allah telah menyempurnakan karuniaNya kepada RasulNya dan kaum Mukminin, melimpahkan nikmatNya kepada mereka dan menjadikan jiwa mereka lega dengan membina-sakan orang-orang yang binasa dari kalangan musuh-musuhnya, dan dibunuhlah orang-orang yang harus dibunuh dan ditawanlah orang-orang yang mesti ditawan. Kelembutan Allah سبحانه وتعالى terhadap hamba-hambaNya yang beriman senantiasa tetap berlanjut.
E rammenta – o Messaggero – di quando una parte degli ipocriti disse al popolo di Medinah: "O popolo di Yiathrib (il nome di Medinah antecedente all'Islām), non dimorate sul lato basso della montagnaسفح سَلْع, nei pressi delle trincee; tornate alle vostre case", mentre un'altra parte di loro chiese al Profeta il permesso di tornare alle loro case, con la scusa che fossero esposte al nemico; tuttavia non erano esposte come affermavano, ma, in verità, erano solo false scuse per fuggire dal nemico.
Mensajero, recuerda cuando un grupo de hipócritas dijo a la ciudad de Medina: “¡Gente de Yazrib (nombre de Medina antes del Islam)! No podrán permanecer firmes en la cima de Silah cerca de la trinchera, así que regresen a sus hogares”, y un grupo de ellos pidió autorización al Profeta r para regresar a sus hogares, afirmando que sus hogares estaban desprotegidos ante el enemigo, pero no era como decían. Solo querían huir por medio de esta excusa falsa.
يَقُولُونَ إِنَّ بُيُوتَنَا عَوْرَةٌ وَمَا هِىَ بِعَوْرَةٍ إِن يُرِيدُونَ إِلاَّ فِرَاراً
("Truly, our homes lie open." And they lay not open. They but wished to flee.) If the enemy had entered upon them from every side of Al-Madinah and from every direction, then demanded that they become disbelievers, they would have promptly done so. They would not have adhered to their faith or remained steadfast in it if they were faced with the slightest fear. This is how it was interpreted by Qatadah, `Abdur-Rahman bin Zayd and Ibn Jarir. This is a condemnation of them in the clearest terms. Then Allah reminds them of the promise they had made to Him before this fear struck them, that they would not turn their backs or flee from the battlefield.
وَكَانَ عَهْدُ اللَّهِ مَسْئُولاً
(and a covenant with Allah must be answered for.) means, Allah will inevitably ask them about that covenant. Then Allah tells them that fleeing from battle will not delay their appointed demise or make their lives any longer; on the contrary, it may be the cause of their being taken sooner, and in a sudden manner. Allah says:
وَإِذاً لاَّ تُمَتَّعُونَ إِلاَّ قَلِيلاً
(and then you will enjoy no more than a little while!) meaning, `after you run away and flee from battle.'
قُلْ مَتَـعُ الدُّنْيَا قَلِيلٌ وَالاٌّخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى
(Say: "Short is the enjoyment of this world. The Hereafter is better for him who have Taqwa") (4:77). Then Allah says:
قُلْ مَن ذَا الَّذِى يَعْصِمُكُمْ مِّنَ اللَّهِ إِنْ أَرَادَ بِكُمْ سُوءاً أَوْ أَرَادَ بِكُمْ رَحْمَةً وَلاَ يَجِدُونَ لَهُمْ مِّن دُونِ اللَّهِ وَلِيّاً وَلاَ نَصِيراً
(Say: "Who is he who can protect you from Allah if He intends to harm you, or intends mercy on you" And they will not find, besides Allah, for themselves any protector or any helper.) meaning, they have no one else except Allah to respond to their cries.
Kung sakaling nakapasok ang kaaway sa kanila sa Madīnah mula sa lahat ng mga dako at humiling sa kanila ng panunumbalik sa kawalang-pananampalataya at pagtatambal kay Allāh ay talaga sanang nagbigay sila niyon sa kaaway nila at hindi sila napigilan sa pagtalikod at sa pag-urong pabalik sa kawalang-pananampalataya kundi nang kaunti
Si l’ennemi s’était introduit à Médine de tous côtés et leur avait demandé de retourner à la mécréance et à associer de nouveau des divinités à Allah, ils auraient accédé à sa demande et seuls quelques uns parmi eux s’y seraient refusés.
And if the enemy were to enter upon them in Madina from all its sides and ask them to return to disbelieving and associating partners with Allah, they would grant their enemy this, and they would not lag behind from becoming renegade and turning back towards disbelief except a little.
Và nếu kẻ thù tấn công vào Madinah bằng mọi con đường và yêu cầu chúng trở lại việc phủ nhận Allah và Shirk với Ngài, chắc chắn chúng sẽ chấp nhận ngay lời yêu cầu đó và chúng sẽ trở lại sự vô đức tin trong sự ngần ngại chốc lát.
Eğer düşman Medine'nin her tarafından girip, onlardan Allah'a küfür ve şirk koşmalarını isteseydi, düşmanın istediklerini hemen yaparlardı. Pek azı dışında mürtet olur, dinden dönerlerdi.
Si el enemigo hubiera entrado a Medina desde todos los lados y les hubiera pedido que volvieran a su incredulidad y a asociar copartícipes con Al-lah, ellos lo habrían hecho, y no habrían demorado un instante en abandonar su fe y volver a la incredulidad.
Seandainya musuh memasuki Kota Madinah dari segala penjurunya dan meminta kepada mereka untuk kembali kepada kekufuran dan kesyirikan kepada Allah, niscaya mereka akan mengabulkan permintaan musuh mereka itu dan tidaklah mereka menghindar dari kemurtadan dan kembali kepada kekufuran kecuali hanya sebentar saja.
Se il nemico fosse entrato in Medinah da ogni parte, e avesse chiesto loro di tornare alla miscredenza e all'idolatria nei confronti di Allāh, lo avrebbero accettato; e quelli che ripudiarono la loro fede per tornare alla miscredenza non furono che pochi.
A da su savezničke vojske prodrle u Medinu s raznih strana i da je zatim zatraženo od njih da zanevjeruju u dobrog Allaha, te da se odmetnu od islama, sigurno bi nevjerstvo prihvatili, osim malo njih, i ne bi se oko toga mnogo dvoumili.
Padahal sebelumnya, orang-orang munafik itu pernah berjanji kepada Allah setelah pelarian mereka dari peperangan pada perang Uhud, yaitu bahwa jika Allah membiarkan mereka menyaksikan perang yang lain lagi, niscaya mereka akan ikut berperang melawan musuh dan tidak akan lari karena rasa takut dari musuh mereka. Akan tetapi, mereka mengingkari janji itu. Seorang hamba itu pasti akan dimintai pertanggungjawaban atas janjinya terhadap Allah dan niscaya ia akan ditanya tentang hal itu.
Ovi licemjeri su obećali Allahu, nakon što su pobjegli sa bojnog polja na Uhudu, da će se žestoko boriti samo ako do boja dođe, te da zbog straha bježati neće, ali su obećanje prekršili. Neka jamačno znaju da će ih Sveznajući Allah pozvati na odgovornost za obećanje koje su dali, jer će se za obećanje Allahu dato odgovarati.
Andolsun ki, Uhud günü savaştan kaçtıktan sonra bu münafıklar; eğer Allah onları başka bir savaşa şahit tutarsa düşmanları ile savaşacaklarına ve onlardan korkup kaçmayacaklarına dair Allah'a söz vermiş, fakat verdikleri sözü bozmuşlardır. Kul, Allah'a verdiği sözden mesûldür ve elbette bundan hesaba çekilecektir.
And these hypocrites had promised Allah after they fled from fighting on the occasion of Uhud that if Allah were to make them witness another battle, they will definitely fight their enemy and not flee out of fear. However, they broke their promise. And the servant is responsible for the promise he made to Allah and he will soon be questioned about it.
Questi ipocriti promisero ad Allāh, dopo essere fuggiti nel giorno di Uħud أُحُدْ, che, se avessero partecipato ad un'altra battaglia, avrebbero combattuto il loro nemico e che non sarebbero fuggiti per loro timore, ma tradirono la loro promessa; tuttavia, il suddito è responsabile di ciò che promette ad Allāh e verrà interrogato su questo.
Estos hipócritas habían prometido a Al-lah, después de huir de la batalla de Uhud, que si Él les hacía presenciar otra batalla, sin duda lucharían contra su enemigo y no huirían por miedo. Sin embargo, quebrantaron su promesa. Todo siervo es responsable por la promesa que Le hizo a Al-lah y será interrogado al respecto.
Talaga ngang nangyaring ang mga mapagpaimbabaw na ito ay nakipagkasunduan kay Allāh matapos ng pagtakas nila sa Araw ng Uḥud mula sa pakikipaglaban. Talagang kung nagpasaksi sa kanila si Allāh ng iba pang pakikipaglaban ay talagang makikipaglaban nga sila sa kaaway nila at hindi sila tatakas dala ng pangamba sa mga iyon, subalit sila ay sumira. Laging ang tao ay pananagutin tungkol sa anumang pakikipagkasunduan niya kay Allāh at pananagutin siya roon.
Sau lần bỏ chạy ở trận Uhud, những kẻ giả tạo đức tin này đã giao ước với Allah nếu được Ngài cho chúng cơ hội tham chiến lần nữa, chúng quyết tâm xả thân giết kẻ thù, nhất quyết không nhát gan mà bỏ chạy, nhưng chúng đã bội ước và mỗi tên trong bọn chúng sẽ phải chịu trách nhiệm cho lời giao ước với Allah và rồi chúng sẽ bị thanh toán với điều chúng đã giao ước.
Après leur fuite lors de la Bataille de `Uħud, ces hypocrites avaient promis à Allah que s’ils participaient à une autre bataille, ils combattraient leur ennemi et ne le fuiraient pas. Or ils manquèrent à leur promesse et le serviteur sera questionné au sujet de ce qu’il promet à Allah.
Katakanlah -wahai Rasul- kepada mereka, “Pelarian tidak akan bermanfaat bagi kalian jika kalian lari dari peperangan lantaran takut terhadap kematian atau pembunuhan karena umur itu sudah ditentukan. Jika kalian lari sementara ajal kalian belum saatnya datang maka kalian tidak akan mengecap kesenangan di dalam hidup ini kecuali hanya sebentar saja.”
O Messenger, say to these people: “Fleeing will never benefit you if you flee from fighting, out of fear of death or being killed, because the appointed times are fixed, and fighting do not bring them closer nor does fleeing distance them. And if you do flee and your time has not come, you will not be able to enjoy life except for a short while”.
Reci, Vjerovjesniče, dvoličnjacima: “Akoli bježite od smrti ili pogibije, bježanje vam neće koristiti, jer bježanjem ne produžujete svoje život, ne odlažete smrt! Ako izbjegnete borbu, znajte da na ovom svijetu opet nećete vječno ostati; živjet ćete veoma kratko.”
Di', o Messaggero, a costoro: "Disertare dalla battaglia per timore di morire o di essere uccisi non vi gioverà, poiché il destino è stato già stabilito, e se fuggite, e la vostra ora non è ancora giunta, non godrete della vita se non per un breve periodo"
Sabihin mo, O Sugo, sa mga ito: "Hindi magpapakinabang sa inyo ang pagtakas kung tumakas kayo sa pakikipaglaban dahil sa pangamba sa kamatayan o sa pagkapatay dahil ang mga taning [ng buhay] ay nakatakda. Kapag tumakas kayo at hindi pa dumating ang taning ninyo, tunay na kayo ay hindi magtatamasa sa buhay kundi sa kaunting panahon."
Mensajero, dile a esta gente: “Huir de la batalla nunca los beneficiará si pretenden huir por miedo a la muerte, porque los tiempos señalados están fijados, y pelear no los acerca ni huir los distancia de ese instante. Pero si huyen y su tiempo no ha llegado, solo podrán disfrutar de la vida por poco tiempo”.
Hãy nói đi - hỡi Thiên Sứ - với đám người này: Việc các ngươi tháo chạy khỏi chiến tranh vì sợ chết hoặc sợ bị giết không hề có lợi gì cho các ngươi, bởi tuổi thọ đều đã được định sẵn, cho dù các ngươi có chạy thoát thì các ngươi không sống thọ hơn tuổi đã định trước, chắc rằng các ngươi chỉ hưởng lạc được thêm thời gian ngắn ngủi nữa thôi.
Ô Messager, dis à ces gens: Fuir le combat par peur de la mort ne vous sera pas utile car la durée de vie de chacun est déterminée. Si vous fuyez alors que votre heure n’a pas encore sonné, vous ne jouirez de la vie que sur une courte période.
-Ey Resul- Onlara de ki: "Kaçmak size fayda sağlamaz. Şayet ölümden ya da savaşmaktan korktuğunuz için kaçsanız bile ecelleriniz takdir edilmiştir. Kaçtığınızda eceliniz gelmedi ise şüphesiz ki siz, hayattan az bir zaman dışında faydalanamazsınız."
O Messenger, say to them: “Who can save you from Allah if He intends for you the death or being killed you dislike, or He intends for you the safety and good you hope for? There is nobody to save you from that”. And these hypocrites will not find for themselves any associate besides Allah to take care of their affairs, nor any helper to save them from Allah punishing them.
Realizing that the situation at the battle of Ahzab, was fraught with danger, the hypocrites were terrified and started exploring ways and means of fleeing. But the true and faithful ones firmly placed their reliance on God. They knew very well that God was before them and He was behind them. To run away from the danger of the enemies of Islam amounted to placing oneself in danger of God’s chastisement, which was by far the greater hazard. They firmly believed that if they were steadfast in the face of their enemies, God’s help would be forthcoming. On the other hand, they knew that if they fled the Islamic front, they would not be able to save themselves from either destruction in this world or God’s terrible scourge in the Hereafter.
Katakanlah -wahai Rasul- kepada mereka, “Siapakah yang mampu menghalangi kalian dari Allah apabila Dia berkehendak untuk menimpakan kepada kalian apa yang tidak kalian sukai berupa kematian dan peperangan, atau Dia berkehendak memberikan kepada kalian apa yang kalian inginkan berupa keselamatan dan kebaikan?!" Tidak ada seorang pun yang mampu menghalangi kalian dari hal itu. Orang-orang munafik itu tidak mendapatkan pelindung bagi mereka selain Allah untuk mengurus urusan mereka dan tidak pula mendapatkan penolong yang menghalangi mereka dari siksa Allah bagi mereka.
Ngươi hãy nói với chúng - hỡi Thiên Sứ -: Ai có thể cản trở Allah khi Ngài muốn các ngươi phải chết hoặc bị giết hoặc khi Ngài muốn bảo vệ các ngươi được bình an và tốt đẹp, không ai có khả năng đó, và ngoài Allah, đám người Munafiq này cũng sẽ không tìm đâu ra người bảo hộ cho mọi công việc của chúng và không tìm được bất cứ ai giúp đỡ chúng thoát khỏi sự trừng phạt của Allah.
Mensajero, diles: “¿Quién puede protegerlos de Al-lah si Él quisiera la muerte para ustedes, o si quisiera colmarlos de seguridad y del bien que desean? No hay nadie que los salve de eso”. Estos hipócritas no encontrarán a nadie fuera de Al-lah que se ocupe de sus asuntos, ni a ningún ayudante que los salve de Su castigo.
Poslaniče islama, upitaj dvoličnjake: “Ko je taj što će vas od Allaha zaštititi i od Njegove vas kazne sačuvati ako bi vas On htio kazniti ili vam pak nagradu dati? Isključivo Allah, džellešanuhu, daje i uskraćuje, samo On određuje dobro i zlo.” Osim Allaha, dvoličnjaci neće nikakvog zaštitnika niti pomagača sebi pronaći, niko ih od Allahove kazne neće odbraniti.
Di' loro, o Messaggero: "Chi potrà impedire ad Allāh di infliggervi ciò che temete, nel caso voglia farlo, come la morte o l'uccisione, oppure concedervi la salvezza e i beni che desiderate: nessuno può impedirglieLo, e questi ipocriti non troveranno, all'infuori di Allāh, protettore che curi i loro affari, né sostenitore che li possa salvare dalla punizione di Allāh.
-Ey Resul!- Onlara de ki: "Eğer Allah, ölüm ve savaş gibi hoş görmediğiniz ya da selamet ve hayır gibi ümit ettiğiniz şeyleri sizin için dilerse, buna kim engel olabilir? Hiçbir kimse buna engel olamaz. Bu münafıklar Allah'tan başka işlerini idare eden bir dost ve de Allah'ın azabından kendilerini koruyacak bir yardımcı da bulamazlar.
Ô Messager, dis-leur: Qui donc s’interposera entre Allah et vous, s’Il voulait que vous mourriez ou que vous soyez tués ou au contraire, s’Il voulait que vous restiez sains et saufs. Personne. Ces hypocrites ne trouveront pas en dehors d’Allah un allié qui se chargera de leurs affaires ni un secoureur qui empêchera la punition d’Allah de s’abattre sur eux.
Sabihin mo sa kanila, O Sugo: "Sino itong magtatanggol sa inyo laban kay Allāh kung nagnais Siya sa inyo ng kinasusuklaman ninyo na kamatayan o pagkapatay, o nagnais Siya sa inyo ng inaasahan ninyo na pagkaligtas at kabutihan? Walang isang magtatanggol sa inyo laban doon." Hindi makatatagpo ang mga mapagpaimbabaw na ito para sa kanila bukod pa kay Allāh ng isang tagatangkilik na tatangkilik sa nauukol sa kanila ni ng isang mapag-adya na magtatanggol sa kanila laban sa parusa ni Allāh para sa kanila.
Al-lah conoce a aquellos de entre ustedes que evitan que otros luchen junto al Mensajero r y a aquellos que dicen a sus hermanos: “Vengan con nosotros y no luchen junto a él, porque tememos que mueran”. Estos hipócritas no participan de la batalla, sino raramente para no quedar como cobardes, y no para ayudar a Al-lah y a Su Mensajero.
Quả thật, Allah biết rõ một nhóm người trong các ngươi đã xúi giục nhóm người khác đào ngũ không tham chiến cùng Thiên Sứ nữa, chúng nói với anh em của mình: "Các anh hãy trở về bên cạnh chúng tôi, đừng có tham chiến kẻo bị giết chết, chúng tôi rất lo sợ các anh sẽ bị giết." Đám người này chỉ tham chiến với số lượng rất ít để tự bảo vệ bản thân họ chứ họ nào muốn hỗ trợ Allah và Thiên Sứ của Ngài.
Nakaaalam si Allāh sa mga tagapagpatamlay kabilang sa inyo sa iba pa sa inyo sa pakikipaglaban kasama sa Sugo ni Allāh – basbasan siya ni Allāh at batiin ng kapayapaan – at mga tagasabi sa mga kapatid nila: "Halikayo sa amin at huwag tayong makipaglaban kasama sa kanya upang hindi kayo mapatay sapagkat tunay na kami ay nangangamba para sa inyo ng pagkapatay." Ang mga tagapagpahina ng loob na ito ay hindi pumupunta sa digmaan at hindi nakikilahok doon malibang madalang upang magtulak sila palayo sa mga sarili nila ng kahihiyan hindi upang mag-adya sila kay Allāh at sa Sugo Niya.
Allāh è Consapevole di chi siano coloro, tra di voi, che scoraggiano gli altri dal combattere con il Messaggero di Allāh pace e benedizioni di Allāh su di lui ﷺ, e di coloro che dicono ai loro fratelli: "Venite con noi e non combattere assieme a lui, così non verrete uccisi: noi temiamo che verreste uccisi". Costoro che scoraggiano gli altri non partecipano alle battaglie se non di rado per tenere lontana da loro la vergogna, non sostengono Allāh e il Suo Messaggero.
Allah connaît ceux d’entre vous qui découragent les autres de combattre avec le Messager d’Allah et ceux qui disent à leurs frères: Venez à nous et ne combattez pas avec lui afin que vous ne soyez pas tués, car nous craignons que vous soyez massacrés. Ces gens qui démotivent les autres participent rarement au combat et lorsqu’ils le font, c’est pour défendre leur honneur et non pour soutenir Allah et Son Messager.
Uzvišeni Allah savršeno zna one koji obeshrabruju druge i odvraćaju ih od borbe na Allahovom putu s Poslanikom, sallallahu alejhi ve sellem; one koji su svojim prijateljima govorili: “K nama priđite, budite s nama, a ostavite Poslanika, nemojte se boriti u njihovim redovima! Budete li se pak borili – bojimo se da ćete poginuti.” Govorili su ovako svojim prijateljima obeshrabrujući ih, a u boj su vrlo rijetko išli. Tako su postupali da bi se sramote sačuvali, a ne da bi pomogli Allaha i Poslanika Njegovog.
هَلُمَّ إِلَيْنَا
(Come here towards us,) meaning, come to where we are in the shade and enjoying fruits. But in spite of that,
وَلاَ يَأْتُونَ الْبَأْسَ إِلاَّ قَلِيلاً
أَشِحَّةً عَلَيْكُمْ
(they come not to the battle except a little, being miserly towards you.) i.e., `they are mean and have no love or
mercy towards you.' As-Suddi said:
أَشِحَّةً عَلَيْكُمْ
(Being miserly towards you.) means, with the booty.
فَإِذَا جَآءَ الْخَوْفُ رَأَيْتَهُمْ يَنظُرُونَ إِلَيْكَ تَدورُ أَعْيُنُهُمْ كَالَّذِى
يُغْشَى عَلَيْهِ مِنَ الْمَوْتِ
(Then when fear comes, you will see them looking to you, their eyes revolving like one over whom hovers death;)
means, because of the intensity of their fear and terror; this is how afraid these cowards are of fighting.
فَإِذَا ذَهَبَ الْخَوْفُ سَلَقُوكُم بِأَلْسِنَةٍ حِدَادٍ
(but when the fear departs, they will smite you with sharp tongues,) means, when security is restored, they will
speak eloquently and nicely, claiming that they were the bravest and most chivalrous of men, but they are lying. Ibn
`Abbas, may Allah be pleased with him, said:
سَلَقُوكُم
(they will smite you) means, 'they will start to talk about you.\” Qatadah said: 'But when it comes to the booty, the
most miserly of people and the worst to have to share the booty with are those who say, `Give us, give us, we were
there with you,' but during battle they were the most cowardly and the most likely to fail to support the truth.\”
They are miserly towards good, meaning that there is no goodness in them, for they have combined cowardice with lies
and little good. Allah says:
أوْلَـئِكَ لَمْ يُؤْمِنُواْ فَأَحْبَطَ اللَّهُ أَعْمَـلَهُمْ وَكَانَ ذَلِكَ عَلَى اللَّهِ
يَسِيراً
(Such have not believed. Therefore Allah makes their deeds fruitless and that is ever easy for Allah.)
Allah knows those of you who hold others back from fighting alongside Allah’s Messenger (peace be upon him) and those who say to their brothers: “Come to us and do not fight alongside him, lest you get killed, because we fear you will get killed”. And these forsaken people do not come to battle or participate in it except rarely, to remove blame from themselves, not to help Allah and His Messenger.
Şüphesiz Yüce Allah, sizden olup Rasûlullah -sallallahu aleyhi ve sellem- ile birlikte savaşanları engelleyenleri ve kardeşlerine: "Bize gelin, onunla birlikte savaşmayın ki öldürülmeyin. Şüphesiz ki biz, sizin öldürülmenizden korkuyoruz." diyenleri hakkıyla bilmektedir. Bu arkadaşlarını terk edenler savaşa gelmez ve ancak kendi nefislerinden kınanmayı uzaklaştırmak için nadir olarak onlarla birlikte savaşa katılır. Yoksa Allah'a ve Rasûlüne yardım etmek için orada bulunmazlar.
Sesungguhnya Allah mengetahui di antara kalian ada orang yang menghalang-halangi orang lain untuk berperang bersama Rasulullah -ṣallallāhu 'alaihi wa sallam- dan ada orang yang berkata kepada saudara-saudaranya, “Kemarilah bersama kami! Janganlah berperang bersamanya, agar kalian tidak terbunuh karena kami khawatir kalian akan terbunuh.” Orang-orang yang berkhianat ini tidaklah mendatangi peperangan dan tidak pula ikut dalam peperangan kecuali jarang sekali, itu pun hanya dengan tujuan sekadar untuk menghindarkan aib dari diri mereka, bukan dengan tujuan untuk menolong Allah dan Rasul-Nya.
Dvoličnjaci su bili škrti spram Allahovog Poslanika, sallallahu 'alejhi ve sellem, i ashabā, pa nisu udjeljivali imetak, nisu zalagali svoje živote, nisu im poklanjali ljubav, nisu iskazivali prijateljstvo. Kad dođe do borbe i zavlada strah od smrti, vidiš dvoličnjake kako kolutaju očima zbog izbezumljenosti i uznemirenosti, pa liče čovjeku obeznanjenom uslijed težine smrtnih muka i neizvjesnosti. Pošto borba prestane i strah mine, oni vas vrijeđaju svojim, kao nož, oštrim jezicima. Eto tako je, a u srca dvoličnjakā nikad nije ušlo vjerovanje, pa će Allah, džellešanuhu, upropastiti njihova djela, neće im za njih dati nikakvu nagradu. Svemogućem je Allahu lahko kazniti dvoličnjake i osvetiti im se.
Habang mga maramot sa inyo, O kapulungan ng mga mananampalataya, ng mga yaman nila kaya hindi sila tumutulong sa inyo sa pamamagitan ng pagkakaloob ng mga ito, mga maramot ng mga sarili nila kaya hindi sila nakikipaglaban kasama sa inyo, at mga maramot ng pagmamahal nila kaya hindi sila nagmamahal sa inyo. Ngunit kapag dumating ang pangamba sa sandali ng pakikipagharap sa kaaway, makakikita ka sa kanila na tumitingin sa iyo, O Sugo, na umiikot ang mga mata nila dahil sa karuwagan tulad ng pag-ikot ng mga mata ng nagdurusa sa mga hapdi ng paghihingalo; ngunit kapag umalis sa kanila ang pangamba at napanatag sila ay nananakit sila sa inyo sa pananalita sa pamamagitan ng mga dilang bastos. Mga sakim sa mga samsam sa digmaan, naghahanap sila ng mga ito. Ang mga nailalarawang iyon sa mga katangiang ito ay hindi sumampalataya nang totohanan kaya nagpawalang-saysay si Allāh sa gantimpala ng mga gawa nila. Laging ang pagwawalang-saysay na iyon ay madali kay Allāh.
per avarizia, o credenti, e non vi aiutano elargendo i loro beni, poiché trattengono i loro animi e preservano sé stessi, rifiutandosi di combattere con voi, e mancano di affetto nei vostri confronti poiché non vi aiutano. Se sono in preda al terrore quando vi è lo scontro con il nemico, li vedi osservarti - o Profeta - e i loro occhi vagano come se stessero per morire. Quando il loro timore svanisce e si rasserenano, vi fanno del male con le loro lingue taglienti e non cercano altro che il bottino. Coloro che possiedono tali caratteristiche non sono veri credenti. Allāh ha vanificato la ricompensa delle loro azioni, e vanificarla è cosa facile per Allāh.
Mereka pelit dalam menggunakan harta mereka untuk kalian -wahai orang-orang yang beriman-, sehingga mereka tidak menolong kalian dengan harta tersebut. Mereka juga pelit dengan jiwa mereka sendiri, sehingga tidak mau berperang bersama kalian dan mereka juga pelit dengan rasa cinta mereka, sehingga mereka tidak mencintai kalian. Tatkala datang rasa takut kepada mereka saat sedang menghadapi musuh, engkau lihat mereka memandangmu -wahai Rasul- sementara mata mereka berputar-putar karena ketakutan seperti perputaran mata yang sedang menghadapi sakratulmaut. Lalu jika rasa takut sudah pergi dan mereka sudah merasa tenang, mereka menyakiti kalian dengan lidah-lidah mereka yang tajam karena ketamakan mereka terhadap rampasan perang yang mereka inginkan. Orang-orang yang mempunyai sifat-sifat demikian ini bukanlah orang yang beriman dengan sesungguhnya, sehingga Allah membatalkan pahala amal mereka. Sesungguhnya membatalkan pahala amal mereka adalah hal yang mudah bagi Allah.
¡Creyentes! Ellos son mezquinos con ustedes con respecto a su riqueza, por lo que no los ayudarán invirtiendo a su favor. Son avaros con sus almas, de modo que no lucharán a su lado. También son tacaños con su amor, así que no los amarán. Luego, cuando se apodera de ellos el temor al encontrarse con el enemigo, los verán observándolos con los ojos desorbitados por cobardía, como lo hacen aquellos que están sufriendo la agonía de la muerte. Pero cuando el miedo los abandona y se alegran, los atacan verbalmente con lenguas afiladas y abusivas. Están ávidos por obtener botín. Aquellos que han sido descritos con estas cualidades no han creído realmente, por lo que Al-lah cancelará la recompensa de sus obras. Esto es algo fácil para Él.
O group of believers, they are miserly with you with their wealth, so they do not help you by spending it; miserly with their souls, so they do not fight alongside you; and miserly with their love, so they do not love you. Then when fear at the time of meeting the enemy comes, you will see them looking at you, O Messenger, with their eyes rolling out of cowardice, just as the eyes of a person who is suffering the pangs of death roll. But when fear leaves them and they become content, they harm you verbally with abusive sharp tongues. They are greedy for booty which they look for. Those who have been described with these qualities have not truly believed, so Allah cancelled the reward of their actions. And this cancelling was easy for Allah.
Chúng đã đê hèn với các ngươi - hỡi những người có đức tin -, chúng đã không dùng tài sản của chúng để hỗ trợ các ngươi và cũng không xả thân tham chiến đánh đuổi kẻ thù cùng các ngươi, lại càng không thương yêu các ngươi. Đến khi bị kẻ thù tấn công thì bọn chúng hoảng loạn, bọn chúng đảo mắt nhìn Ngươi - hỡi Thiên Sứ - bằng ánh mắt nhát gan tựa như người sắp chết. Vậy mà khi nỗi sợ hãi tiêu tan và bình tĩnh trở lại thì bọn chúng lại xúc phạm các ngươi bằng chiếc lưỡi gớm ghiếc của chúng để hồng có được phần lợi từ chiến lợi phẩm thu được. Với những kẻ có những thuộc tính vừa miêu tả không phải là người có đức tin thực thụ, Allah đã xóa bỏ ân phước mà chúng đã hành đạo và việc xóa bỏ đó đối với Allah rất đơn giản.
-Ey Müminler topluluğu!- Onlar mallarında size karşı cimridirler. Size destek olmak için yardımcı olmazlar. Kendi nefisleri için de cimridirler. Asla sizinle birlikte savaşmazlar. Size olan sevgilerinde de cimridirler, sizi dost edinmezler. -Ey Resul!- Düşmanla karşılaştıkları zaman korktuklarında can çekişen kişinin gözü döndüğü gibi korkudan gözleri dönmüş bir şekilde sana baktıklarını görürsün. Korku onlardan gidip kendilerini güvende hissettiklerinde sivri dilleri ile konuşarak size eziyet ederler. Ganimet hususunda cimridirler, onun peşine düşerler. Bu özellikler ile vasıflandırılanlar hakkıyla iman etmemişlerdir. Yüce Allah onların amellerinin sevabını boşa çıkarmıştır. Bu amelleri boşa çıkarmak Allah için kolaydır.
Ô ensemble des croyants, ils sont avares de leurs richesses avec vous et ne les dépensent donc pas pour vous venir en aide, avares de leurs personnes et ne combattent pas à vos côtés. Ils sont également avares de leur amour et ne vous aiment pas. Lorsqu’ils font face à l’ennemi, ils te regardent, ô Messager, leurs regards vacillent comme s’ils étaient à l’article de la mort puis lorsque leur peur se dissipe et qu’ils sont de nouveau en sécurité, ils s’en prennent à vous avec des paroles offensantes et à cause de leur avarice, ils sont à l’affut du butin. Ceux qui possèdent ces caractéristiques n’ont jamais eu la foi en réalité et Allah invalide la récompense de leurs œuvres. Ceci est assurément une action facile pour Allah.
Estos cobardes pensaban que los aliados que conspiraron para luchar contra el Mensajero de Al-lah r y contra los creyentes no se irían sino hasta destruirlos totalmente. Y si hubieran regresado otra vez, estos cobardes hipócritas habrían deseado no estar en Medina, sino con los beduinos preguntando de lejos sobre ustedes: ¿qué les sucedió después de que sus enemigos los combatieron? E incluso si estuvieran entre ustedes habrían luchado a su lado solo un poco, así que no les presten atención y no se entristezcan por ellos.
Orang-orang pengecut itu mengira bahwa golongan-golongan yang bersekutu untuk memerangi Rasulullah -ṣallallāhu 'alaihi wa sallam- dan orang-orang yang beriman itu tidak akan pergi sampai mereka bisa membinasakan orang-orang mukmin. Bahkan, jika ditakdirkan bahwa golongan-golongan itu nanti datang lagi maka orang-orang munafik yang penakut itu berharap berada di Madinah bersama dengan orang-orang Badui untuk menanyakan tentang kabar berita kalian, “Apa yang terjadi pada kalian setelah musuh menyerang kalian?” Kalau seandainya mereka bersama kalian -wahai orang-orang yang beriman- niscaya mereka tidak akan berperang bersama kalian kecuali hanya sebentar. Oleh sebab itu, janganlah kalian pedulikan mereka dan janganlah kalian merasa sedih terhadap mereka.
Questi vigliacchi pensano forse che le fazioni che si ostinano a combattere il Messaggero di Allāh pace e le benedizioni di Allāh siano su di lui ﷺ e a combattere i credenti non si ritireranno finché non stermineranno i credenti?! Se queste fazioni dovessero tornare, questi ipocriti desidererebbero abbandonare Medinah con i beduini, chiedendo vostre notizie: "Che vi è accaduto dopo aver combattuto il nemico?". Se fossero stati con voi, o credenti, solo pochi di loro avrebbero combattuto con voi: non date loro peso e non curatevi di loro.
Ces lâches croient que les coalisés décidés à combattre le Messager d’Allah et les croyants ne s’en iront pas avant d’avoir éradiqué les croyants. Seulement, si les coalisés revenaient, ces hypocrites souhaiteraient être sortis de Médine en compagnie des Bédouins et demander de vos nouvelles en disant: Que vous est-il arrivé après votre combat contre votre ennemi ? S’ils étaient restés parmi vous, ô croyants, ils n’auraient combattu que très peu à vos côtés. Ne vous souciez donc pas d’eux et ne soyez pas tristes pour eux.
There are those who lag behind at the time when sacrifice is required, but who feel ashamed of this shortcoming. Then there are others who do not make sacrifices when they are called for, but who feel no shame on this account. This amounts to adding arrogance to neglect of duty. A shortcoming may be pardonable, but arrogance is not. Even if some apparently good deeds are performed by those who are flawed by arrogance, they are worthless, because the essence of a good deed is sincerity, and that is the very thing which is lacking. Shirking the duty of making sacrifices for a religious cause is invariably the result of a love for worldly affairs. Man loses his faith for the sake of saving his worldly assets. When materially-minded people see that worldly advantage is coupled with religion, they display their oratorical skill in speaking in favour of religion, in order to show off their connection with religion and then they extract the maximum advantage from this. But when following religion means sacrifice, they lose interest in becoming men of religion. Wandering Arabs.
Nagpapalagay ang mga duwag na ito na ang mga lapiang nagpapangkat para sa pakikipaglaban sa Sugo ni Allāh – basbasan siya ni Allāh at batiin ng kapayapaan – at pakikipaglaban sa mga mananampalataya ay hindi aalis hanggang sa mapuksa nila ang mga mananampalataya. Kung naitakda na dumating ang mga lapian sa isa pang pagkakataon ay magmimithi ang mga mapagpaimbabaw na ito na sila ay mga nakalabas sa Madīnah kasama ng mga Arabeng disyerto, habang nagtatanong tungkol sa mga ulat sa inyo: kung ano ang nangyari sa inyo matapos ng pakikipaglaban ng kaaway ninyo sa inyo? Kung sakaling sila ay nasa inyo, O mga mananampalataya, hindi sila makikipaglaban kasama sa inyo kundi nang kaunti kaya huwag kayong pumansin sa kanila at huwag kayong magdalamhati para sa kanila.
Dvoličnjaci misle da savezničke vojske, koje je Allah, džellešanuhu, ponizio i porazio, još nisu napustile okolicu Medine. A kad bi se saveznici ponovo pojavili nadomak Medine radi borbe protiv vjernikā, dvoličnjaci bi poželjeli da ne prisustvuju toj borbi nego da su negdje daleko među beduinima kako bi se raspitivali o ishodu borbe. Da dvoličnjaci sudjeluju s vama, o pravovjerni, u borbi na Allahu putu, tek malo bi se borili. Zbog toga na njih ne obraćajte pažnju i ne žalostite se zbog njih.
These cowards think the coalition conspiring to fight Allah’s Messenger (peace be upon him) and fight the believers will never leave until they totally destroy the believers. And if it is decreed that the coalition come another time, these cowardly hypocrites will wish they were not in Madina, but rather they were with the bedouins far from it, asking regarding your news: what happened to you after your enemies fought you? And even if they were amongst you, O believers, they would not have fought alongside you except a little, so do not pay attention to them or be sad over them.
Bu korkaklar, Rasûlullah -sallallahu aleyhi ve sellem- ve Müminler ile savaşmak için toplanan grupların Müminleri yok etmeden gitmeyeceğini zannetmektedirler. Şayet bu gruplar bir daha gelecek olsa bu münafıklar Medine'den bedeviler ile beraber çıkmak isterler. Düşmanlarınızla savaştıktan sonra size ne oldu diye haberlerinizi soruyorlar. -Ey Müminler!- Eğer sizin aranızda olsalardı azı hariç sizinle birlikte savaşmazlardı. Onları umursamayın ve onlar için üzülmeyin.
Đám người nhát gan đó cứ tưởng liên quân của địch vây hãm để giết Thiên Sứ và những người có đức tin vẫn chưa rút quân cho đến khi chúng nhổ tận gốc rễ những người có đức tin. Nếu như đám liên quân đó tấn công một lần nữa thì đám người Munafiq muốn rời khỏi Madinah đến ở cùng những người Ả-rập du mục, chúng sẽ hỏi thông tin về các ngươi: Chuyện gì xảy ra với các ngươi sau khi bị kẻ thù tấn công? và dẫu cho chúng ở cùng với các ngươi - hỡi những người có đức tin - thì chúng cũng không thiết tha tham chiến cùng các ngươi, thế nên đừng có trông chờ cũng như nhờ cậy vào chúng.
يَحْسَبُونَ الاٌّحْزَابَ لَمْ يَذْهَبُواْ
(They think that the Confederates have not yet withdrawn;) and that they are still close by and will return.
وَإِن يَأْتِ الاٌّحْزَابُ يَوَدُّواْ لَوْ أَنَّهُمْ بَادُونَ فِى الاٌّعْرَابِ يَسْأَلُونَ عَنْ أَنبَآئِكُمْ
(and if the Confederates should come, they would wish they were in the deserts among the bedouins, seeking news about you;) means, `if the Confederates should come back, they hope that they will not be present with you in Al-Madinah, but that they will be in the desert, asking about news of you and what happened to you with your enemy.'
وَلَوْ كَانُواْ فِيكُمْ مَّا قَاتَلُواْ إِلاَّ قَلِيلاً
(and if they were to be among you, they would not fight but little.) means, `if they are among you, they will not fight alongside you very much,' because they are so cowardly and weak, and have so little faith, but Allah knows best about them.
Quả thật, những gì Thiên Sứ của Allah đã nói, đã làm, đã hoàn thành là tấm gương tốt đẹp cho các ngươi. Y đã dấn thân vào cuộc chiến, sao các ngươi lại keo kiệt bản thân mình như vậy? Và không ai bắt chước theo tấm gương của Thiên Sứ của Allah ngoại trừ những ai hi vọng phần thưởng nơi Allah, vào lòng thương xót của Ngài và hi vọng vào Đời Sau, họ hành đạo cho điều đó và tụng niệm Allah rất nhiều. Còn những ai không mong ước cuộc sống Đời Sau và không tụng niệm Allah nhiều thì y không bao giờ bắt chước theo Thiên Sứ.
Talaga ngang nagkaroon kayo sa sinabi ng Sugo ni Allāh, isinagawa niya, at ginawa niya ng isang ulirang maganda sapagkat nagpadalo nga siya ng sarili niyang marangal at nagsabalikat siya ng digmaan kaya papaano kayong magdaramot matapos niyon ng mga sarili ninyo sa sarili niya? Walang nagsasahuwaran sa Sugo ni Allāh – basbasan siya ni Allāh at batiin ng kapayapaan – kundi ang sinumang nag-aasam sa gantimpala ni Allāh at awa Niya, nag-aasam sa Huling Araw, gumagawa para roon, at umalaala kay Allāh nang madalas. Hinggil naman sa hindi nag-aasam sa Huling Araw at hindi nag-aalaala kay Allāh nang madalas, tunay na siya ay hindi nagsasahuwaran sa Sugo ni Allāh – basbasan siya ni Allāh at batiin ng kapayapaan.
Avete un esempio in ciò che il Messaggero di Allāh ha detto e ha fatto, e ciò è un buon modello, poiché egli è una persona onorevole e ha partecipato di persona alla guerra: come potete anteporre le vostre anime alla sua? Non prendono esempio dal Messaggero di Allāh, pace e benedizioni di Allāh sia su di lui ﷺ, se non coloro che hanno fede nell'Ultimo Giorno, che si preparano ad esso e che menzionano molto Allāh. Tuttavia, chi non crede nell'Ultimo Giorno e non menziona molto Allāh, in verità, non prende come esempio il Suo Messaggero, pace e benedizione di Allāh su di lui ﷺ.
O vjernici, vi u Poslaniku, sallallahu 'alejhi ve sellem, imate prekrasan uzor da slijedite njegovu praksu, riječi i djela! On je lično u boju učestvovao i borio se, pa kako se možete sustezati od borbe nakon toga! Poslanika, sallallahu 'alejhi ve sellem, slijedi i za njime se povodi samo onaj ko se nada nagradi, Allahovoj milosti i priprema se za Dan sudnji, čineći dobra djela i mnogo Allaha spominje. Onaj koji se ne priprema za Sudnji dan i koji mnogo Allaha ne spominje, taj ne slijedi Poslanika, sallallahu alejhi ve sellem.
The Command to follow the Messenger ﷺ
This Ayah is an important principle, to follow the Messenger of Allah ﷺ in all his words, and deeds, etc. Hence Allah commanded the people to take the Prophet as an example on the day of Al-Ahzab, with regard to patience, guarding, striving and waiting for Allah to provide the way out; may the peace and blessings of Allah be upon him forever, until the Day of Judgement. Allah says to those who were anxious and impatient and were shaken by feelings of panic on the day of Al-Ahzab:
لَّقَدْ كَانَ لَكُمْ فِى رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ
(Indeed in the Messenger of Allah you have a good example to follow) meaning, `why do you not take him as an example and follow his lead' Allah says:
لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الاٌّخِرَ وَذَكَرَ اللَّهَ كَثِيراً
(for him who hopes in Allah and the Last Day, and remembers Allah much.)
The Attitude of the Believers towards the Confederates
Then Allah tells us about His believing servants who believed Allah's promise to them and how He will make the consequences good for them in this world and in the Hereafter. He says:
وَلَمَّا رَأَى الْمُؤْمِنُونَ الاٌّحْزَابَ قَالُواْ هَـذَا مَا وَعَدَنَا اللَّهُ وَرَسُولُهُ وَصَدَقَ اللَّهُ وَرَسُولُهُ
(And when the believers saw the Confederates, they said: "This is what Allah and His Messenger had promised us; and Allah and His Messenger had spoken the truth.") Ibn `Abbas, may Allah be pleased with him, and Qatadah said: "They mean what Allah said in Surat Al-Baqarah:
أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ الَّذِينَ خَلَوْاْ مِن قَبْلِكُم مَّسَّتْهُمُ الْبَأْسَآءُ وَالضَّرَّآءُ وَزُلْزِلُواْ حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ ءَامَنُواْ مَعَهُ مَتَى نَصْرُ اللَّهِ أَلاَ إِنَّ نَصْرَ اللَّهِ قَرِيبٌ
(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 that even the Messenger and those who believed along with him said,"When (will come) the help of Allah" Yes! Certainly, the help of Allah is near!) (2:214) meaning, `this is the trial and test that Allah and His Messenger promised us would be followed by the help and victory of Allah that is near.' Allah says:
وَصَدَقَ اللَّهُ وَرَسُولُهُ
(and Allah and His Messenger had spoken the truth. )
وَمَا زَادَهُمْ إِلاَّ إِيمَانًا وَتَسْلِيماً
(And it only added to their faith and to their submissiveness.) This indicates that faith can increase and strengthen in accordance with people's circumstances, as the majority of scholars stated: faith can increase and decrease. We have stated this at the beginning of our commentary on Al-Bukhari, praise be to Allah.
وَمَا زَادَهُمْ
(And it only added) means, at that time of stress and difficulty
إِلاَّ إِيمَانًا
(to their faith) in Allah,
وَتَسْلِيماً
(and to their submissiveness.) means their submission to His commands and their obedience to His Messenger .
Hay un excelente ejemplo en lo que el Mensajero de Al-lah dijo, llevó a cabo y practicó, ya que él participó personalmente en la batalla, por lo tanto, ¿cómo es que después de eso pueden ser mezquinos con sus almas por encima de la suya? Solo el que tiene esperanza en el Día del Juicio, trabaja para ese día y recuerda a Al-lah frecuentemente, es el que sigue el ejemplo del Mensajero de Al-lah r. En cuanto al que no tiene esperanza en el Día del Juicio y no recuerda a Al-lah frecuentemente, no sigue al Mensajero r.
Ce que dit et fait le Messager d’Allah est un exemple à suivre. Lui-même fut présent lors de la bataille et mena les combats. Comment pouvez-vous donc être avares de vos personnes qui sont incomparables avec la sienne ? Ne prend exemple sur le Prophète que celui qui espère le Jour Dernier, œuvre pour s’y préparer et évoque souvent Allah. Quant à celui qui n’espère pas le Jour Dernier ni n’évoque souvent Allah, il ne prend pas exemple sur Son Messager.
Sungguh dalam ucapan, perilaku, dan tindakan Rasulullah terdapat suri teladan yang baik untuk kalian. Dengan dirinya sendiri yang mulia beliau menghadiri perang dan berjuang di dalamnya, lalu bagaimana bisa kalian lebih merasa pelit dengan jiwa kalian dari jiwa Rasulullah? Tidaklah mengikuti Rasulullah -ṣallallāhu 'alaihi wa sallam- kecuali orang-orang yang mengharapkan pahala dan rahmat Allah, mengharapkan hari akhirat dan beramal untuk menghadapinya, serta banyak mengingat Allah. Adapun orang yang tidak mengharapkan hari akhirat dan tidak banyak mengingat Allah maka ia bukanlah orang yang mengikuti Rasulullah -ṣallallāhu 'alaihi wa sallam-.
There has been for you an excellent example in what Allah’s Messenger said, carried out and practiced, for he presented his own noble self and personally engaged in battle, so how after that can you be miserly with your souls over his soul? And only he who is hopeful of the Last Day, works for it and remembers Allah abundantly will follow Allah’s Messenger (peace be upon him). As for the one who is not hopeful of the Last Day and does not remember Allah abundantly, he does not follow His Messenger (peace be upon him).
Andolsun ki Rasûlullah'ın söylediklerinde, yerine getirip yaptıklarında sizin için güzel örnekler vardır. Muhakkak değerli şahsiyeti ile hazır bulunup savaşmıştır. Bundan sonra nasıl olur da onun hakkında cimri olursunuz? Rasûlullah -sallallahu aleyhi ve sellem-'den ancak Allah'ın mükâfat ve rahmetini arzulayan, ahiret gününü önemseyen, o gün için çalışan ve Yüce Allah'ı çokça zikreden kimseler örnek alır. Ama ahiret gününü önemsemeyen, Allah'ı çokça zikretmeyen kimseler Rasûlullah -sallallahu aleyhi ve sellem-'i örnek almaz.
Cuando los creyentes vieron que los aliados se habían reunido para luchar contra ellos, dijeron: “Esta es la prueba, la tribulación y la ayuda que Al-lah y Su Mensajero nos prometieron, y Al-lah y Su Mensajero fueron veraces, porque ha acontecido”. Ver a los aliados no hizo sino acrecentar su fe y sumisión a Él.
Lorsque les croyants virent les coalisés rassemblés pour les combattre, ils dirent: Voici l’épreuve, le malheur et le soutien qu’Allah et Son Messager nous ont promis. Allah et Son Messager ont été véridiques à ce sujet et la promesse s’est réalisée. La vue des coalisés n’a fait qu’accroître leur foi en Allah et leur soumission à Lui.
Và khi đoàn quân có đức tin nhìn thấy liên quân địch tấn công thì họ nói: Đây chính là điều mà Allah và Thiên Sứ của Ngài đã hứa để thử thách, để sàng lọc và để ban chiến thắng đây mà, những gì Allah và Thiên Sứ của Ngài đã hứa đều là sự thật, và việc bị liên quân bao vây chỉ làm gia tăng thêm niềm tin của họ với Allah và tuân phục mệnh lệnh của Ngài.
When the believers saw the companies which had gathered to fight them, they said: “This is the test, tribulation and help Allah and His Messenger promised us, and Allah and His Messenger were true in this, for it has occurred”. And seeing the companies did not increase them except in faith and submission to Him.
Tatkala orang-orang yang beriman melihat golongan-golongan itu berkumpul untuk memerangi mereka, mereka berkata, “Inilah yang dijanjikan oleh Allah dan Rasul-Nya berupa cobaan, ujian, dan pertolongan. Benarlah Allah dan Rasul-Nya dalam hal ini dan memang telah nyata terjadi." Penglihatan mereka terhadap golongan-golongan itu tidak menambah bagi mereka kecuali keimanan kepada Allah dan kepatuhan terhadap-Nya.
Quando i credenti videro le fazioni unite per combatterli, dissero: "Questa è la prova, l'avversità e la vittoria che Allāh e il Suo Messaggero ci hanno promesso, e Allāh e il Suo Messaggero sono stati veritieri per quanto riguarda ciò". Difatti si realizzò, e vedere queste fazioni non fece altro che aumentare la loro fede in Allāh e la loro sottomissione a Lui.
A kad su vjernici ugledali savezničke vojske oko Medine, znali su da se približilo ostvarenje Allahova obećanja da će im dati pobjedu, pa su rekli: “Ovo je, evo, kušnja i čišćenje naših redova! Mi ćemo pobijediti! Ovo su nam obećali Allah i Poslanik islama! Svevišnji Allah i Njegov Poslanik istinu su govorili!” To što su vidjeli saveznike samo je povećalo uvjerenje kod vjernikā u istinitost Allahovog obećanja, predanost, povinovanje i zadovoljstvo Njegovom odredbom.
Noong napagmasdan ng mga mananampalataya ang mga lapiang nagtitipon para sa pakikipaglaban sa kanila ay nagsabi sila: "Ito ay ang ipinangako sa atin ni Allāh at ng Sugo Niya na pagsubok, mga ligalig, at pagwawagi. Nagpakatapat si Allāh at ang Sugo Niya hinggil dito sapagkat nagkatotoo ito." Walang naidagdag sa kanila ang pagkamasid nila sa mga lapian kundi pananampalataya kay Allāh at pagpapaakay sa Kanya.
Müminler, kendileri ile savaşmak için toplanan düşman birliklerini görünce şöyle dediler: "İşte bu Allah ve resulünün bize vadettiği imtihan, sıkıntı ve zaferdir. Allah ve resulü doğru söylemiş ve söyledikleri gerçekleşmiştir." Onların bu düşman birliklerini görmeleri Allah'a olan imanlarını ve itaatlerini artırmıştır.
Mayroon sa mga mananampalataya na mga lalaking nagpakatapat kay Allāh kaya tumupad sila sa ipinangako nila sa Kanya na pagpapakatatag at pagtitiis sa pakikibaka sa landas Niya sapagkat mayroon sa kanila na namatay o napatay sa landas Niya at mayroon sa kanila na naghihintay pa ng pagkamartir sa landas Niya. Hindi binago ng mga mananampalatayang ito ang ipinangako nila kay Allāh tulad ng ginawa ng mga mapagpaimbabaw sa mga pangako ng mga iyon.
Müminlerden Allah'a karşı sözünü tutan nice erler vardır. Allah yolunda cihat ederken sabır ve sebat edeceğine dair verdiği sözü yerine getirmişlerdir. Onlardan Allah yolunda şehit edilenler ve bu uğurda şehadeti bekleyenler vardır. Bu Müminler, münafıkların yaptığı gibi Allah'a vermiş oldukları sözlerini değiştirmemişlerdir.
Među vjernicima ima ljudi koji su iskreni u odnosu na zavjet dat Allahu, pa su Mu poslušni i odani, bore se na Njegovom putu, hrabro i postojano, te trpeljivo podnose poteškoće i neimaštinu. Među njima ima onih koji su već poginuli na Božijem putu, dok drugi očekuju jedno od dva dobra: pobjedu ili pogibiju, a, za razliku od dvoličnjakā, nisu ništa promijenili niti su obećanje prekršili.
Trong số những người có đức tin có những người đàn ông thật lòng với Allah, họ đã hoàn thành lời giao ước với Allah là luôn kiên cường, anh dũng xã thân vì Jihad trên con đường chính nghĩa của Allah. Trong số họ có người đã chết hoặc bị giết vì chính nghĩa đó và số khác vẫn đang chờ đợi được hi sinh và họ tuyệt đối không thay đổi những gì đã giao ước với Allah trước đây, không giống như đám người Munafiq đã bội ước.
Entre los creyentes hay hombres que fueron fieles a Al-lah, que cumplieron lo que Le prometieron, y permanecieron firmes y pacientes en la lucha por la causa de Al-lah. Algunos ya han fallecido o fueron asesinados por la causa de Al-lah, y otros esperan que les llegue su hora. Estos creyentes no han cambiado lo que prometieron a Al-lah tal como hicieron los hipócritas con sus promesas.
Parmi les croyants, il y a des hommes qui sont véridiques envers Allah ont tenu l’engagement qu’ils ont pris de rester ferme et d’être endurants dans la lutte pour la cause d’Allah. Certains sont morts ou ont été tués au combat et d’autres attendent leur tour de tomber en martyr. Tous ces croyants n’ont pas manqué à leur engagement, contrairement aux hypocrites.
Amongst the believers are men who were true to Allah, so they fulfilled what they promised Him, namely firmness and patience on striving in Allah’s way. Amongst them are those who died or were killed in Allah’s way and amongst them are those who await martyrdom in His way. And these believers did not change what they promised Allah like the hypocrites did with their promises.
Di antara kaum mukminin ada orang-orang yang jujur kepada Allah, mereka menepati apa yang telah mereka janjikan kepada Allah berupa keteguhan dan kesabaran saat berjihad di jalan Allah. Kemudian di antara mereka ada yang meninggal atau terbunuh di jalan Allah dan ada yang menunggu mati syahid di jalan-Nya. Orang-orang yang beriman ini tidak merubah apa yang telah mereka janjikan kepada Allah, tidak sebagaimana yang dilakukan oleh orang-orang munafik terhadap janji-janji mereka.
Praise for the Believers' Attitude, and leaving the ultimate Fate of the Hypocrites to Allah
When Allah mentions how the hypocrites broke their promise to Him that they would not turn their backs, He describes the believers as firmly adhering to their covenant and their promise:
صَدَقُواْ مَا عَـهَدُواْ اللَّهَ عَلَيْهِ فَمِنْهُمْ مَّن قَضَى نَحْبَهُ
(they have been true to their covenant with Allah; of them some have fulfilled their Nahbah;) Some of them said: "Met their appointed time (i.e., death)." Al-Bukhari said, "Their covenant, and refers back to the beginning of the Ayah."
وَمِنْهُمْ مَّن يَنتَظِرُ وَمَا بَدَّلُواْ تَبْدِيلاً
(and some of them are still waiting, but they have never changed in the least.) means, they have never changed or broken their covenant with Allah. Al-Bukhari recorded that Zayd bin Thabit said: "When we wrote down the Mushaf, an Ayah from Surat Al-Ahzab was missing, which I used to hear the Messenger of Allah ﷺ reciting. I did not find it with anyone except Khuzaymah bin Thabit Al-Ansari, may Allah be pleased with him, whose testimony the Messenger of Allah ﷺ counted as equal to that of two other men. (The Ayah in question was:)
مِّنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُواْ مَا عَـهَدُواْ اللَّهَ عَلَيْهِ
(Among the believers are men who have been true to their covenant with Allah;)" This was recorded by Al-Bukhari but not by Muslim, It was also recorded by Ahmad in his Musnad, and by At-Tirmidhi and An-Nasa'i in the chapters on Tafsir in their Sunans. At-Tirmidhi said, "Hasan Sahih. Al-Bukhari also recorded that Anas bin Malik, may Allah be pleased with him, said: "We think that this Ayah was revealed concerning Anas bin An-Nadr, may Allah be pleased with him:
مِّنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُواْ مَا عَـهَدُواْ اللَّهَ عَلَيْهِ
(Among the believers are men who have been true to their covenant with Allah.)" This was reported only by Al-Bukhari, but there are corroborating reports with other chains of narration. Imam Ahmad recorded that Anas said: "My paternal uncle Anas bin Al-Nadr, may Allah be pleased with him, after whom I was named, was not present with this Messenger of Allah ﷺ at Badr, and this distressed him. He said: `The first battle at which the Messenger of Allah ﷺ was present, and I was absent; if Allah shows me another battle with the Messenger of Allah ﷺ, Allah will see what I will do!' He did not want to say more than that. He was present with the Messenger of Allah ﷺ at Uhud, where he met Sa`d bin Mu`adh, may Allah be pleased with him. Anas, may Allah be pleased with him, said to him, `O Abu `Amr! Where are you going' He replied, `I long for the fragrance of Paradise and I have found it near the mountain of Uhud.' He fought them until he was killed, may Allah be pleased with him. Eighty-odd stab wounds and spear wounds were found on his body, and his sister, my paternal aunt Ar-Rabayyi` bint Al-Nadr said, `I only recognized my brother by his fingertips.' Then this Ayah was revealed:
مِّنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُواْ مَا عَـهَدُواْ اللَّهَ عَلَيْهِ فَمِنْهُمْ مَّن قَضَى نَحْبَهُ وَمِنْهُمْ مَّن يَنتَظِرُ وَمَا بَدَّلُواْ تَبْدِيلاً
(Among the believers are men who have been true to their covenant with Allah; of them some have fulfilled their Nahbah; and some of them are still waiting, but they have never changed in the least.) They used to think that it had been revealed concerning him and his companions, may Allah be pleased with them." This was also recorded by Muslim, At-Tirmidhi and An-Nasa'i. Ibn Jarir narrated that Musa bin Talhah said: "Mu`awiyah bin Abi Sufyan, may Allah be pleased with him, stood up and said, `I heard the Messenger of Allah ﷺ say:
«طَلْحَةُ مِمَّنْ قَضَى نَحْبَه»
(Talhah is one of those who have fulfilled their Nahbah.)"' Mujahid said concerning the Ayah:
فَمِنْهُمْ مَّن قَضَى نَحْبَهُ
(of them some have fulfilled their Nahbah;) "Their covenant,
وَمِنْهُمْ مَّن يَنتَظِرُ
(and some of them are still waiting) they are waiting for battle so that they can do well. " Al-Hasan said:
فَمِنْهُمْ مَّن قَضَى نَحْبَهُ
(of them some have fulfilled their Nahbah;) "They died true to their covenant and loyal, and some are still waiting to die in a similar manner, and some of them have never changed in the least." This was also the view of Qatadah and Ibn Zayd. Some of them said that the word Nahbah means a vow.
وَمَا بَدَّلُواْ تَبْدِيلاً
(but they have never changed in the least.) means, they never changed their covenant or were disloyal or committed treachery, but they persisted in what they had promised and did not break their vow, unlike the hypocrites who said:
إِنَّ بُيُوتَنَا عَوْرَةٌ وَمَا هِىَ بِعَوْرَةٍ إِن يُرِيدُونَ إِلاَّ فِرَاراً
("Truly, our homes lie open." And they lay not open. They but wished to flee.) 33:13
وَلَقَدْ كَانُواْ عَـهَدُواْ اللَّهَ مِن قَبْلُ لاَ يُوَلُّونَ الاٌّدْبَـرَ
(And indeed they had already made a covenant with Allah not to turn their backs,) 33:15
لِّيَجْزِىَ اللَّهُ الصَّـدِقِينَ بِصِدْقِهِمْالْمُنَـفِقِينَ إِن شَآءَ أَوْ يَتُوبَ عَلَيْهِمْ
(That Allah may reward the men of truth for their truth, and punish the hypocrites, if He wills, or accept their repentance by turning to them.) Allah tests His servants with fear and shaking so as to tell the evil from the good, as each will be known by his deeds. Although Allah knows what the outcome will be before anything happens, still He does not punish anyone on the basis of His knowledge until they actually do what He knows they will do. As Allah says:
وَلَنَبْلُوَنَّكُمْ حَتَّى نَعْلَمَ الْمُجَـهِدِينَ مِنكُمْ وَالصَّـبِرِينَ وَنَبْلُوَ أَخْبَـرَكُمْ
(And surely, We shall try you till We test those who strive hard and patient, and We shall test your facts.) (47:31). This refers to knowing something after it happens, even though Allah knows it before it comes to pass. Allah says:
مَّا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَى مَآ أَنتُمْ عَلَيْهِ حَتَّى يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ
(Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good. Nor will Allah disclose to you the secrets of the Unseen) (3:179). Allah says here:
لِّيَجْزِىَ اللَّهُ الصَّـدِقِينَ بِصِدْقِهِمْ
(That Allah may reward the men of truth for their truth,) meaning, for their patience in adhering to the covenant they had made with Allah and keeping their promise.
الْمُنَـفِقِينَ
(and punish the hypocrites, ) who are the ones who broke the covenant and went against the commands of Allah, for which they deserve to be punished, but they are subject to His will in this world. If He wills, He will leave them as they are until they meet Him in the Hereafter, when He will punish them, or if He wills, He will guide them to give up their hypocrisy and to believe and do righteous deeds after they had been wrongdoers and sinners. Since His mercy and kindness towards His creation prevail over His wrath, He says:
إِنَّ اللَّهَ كَانَ غَفُوراً رَّحِيماً
(Verily, Allah is Oft-Forgiving, Most Merciful.)
Tra i credenti vi sono uomini che furono sinceri nei confronti di Allāh; adempirono alle loro promesse di essere saldi e di pazientare nella lotta per la causa di Allāh. Tra di loro vi è chi è morto o che è stato ucciso per la causa di Allāh, e vi è chi cerca il martirio per la Sua causa; questi credenti non tradirono ciò che promisero ad Allāh, come fecero gli ipocriti dinanzi ai loro nemici,
Agar Allah memberikan balasan kebaikan kepada orang-orang jujur yang telah menepati janji kepada Allah dengan melaksanakan janji tersebut secara jujur dan maksimal dan agar Allah menyiksa orang-orang munafik yang mengingkari janji-janji mereka jika Allah berkehendak, yaitu dengan cara mematikan mereka sebelum mereka bertobat dari kekufuran atau dengan mengampuni mereka dengan memberi mereka petunjuk untuk bertobat. Sungguh Allah Maha Pengampun bagi orang yang bertobat dari dosa-dosanya dan Maha Penyayang kepadanya.
Để Allah ban thưởng cho những ngươi chân thật đã hoàn thành lời giao ước với Allah và để Ngài trừng phạt đám người Munafiq đã bội ước nếu Ngài muốn thế, bằng cách cho chúng chết trước khi sám hối về tội vô đức tin của chúng hoặc là Ngài sẽ quay lại chấp nhận sự sám hối của chúng. Quả thật, Allah là Đấng Nhân Từ, sẵn lòng tha thứ cho ai biết ăn năn sám hối về tội lỗi đã phạm.
affinché Allāh ricompensi i sinceri in ciò che hanno promesso ad Allāh per la loro fedeltà e per aver adempiuto ai patti, mentre punirà gli ipocriti, coloro che tradiscono i patti, se Egli vuole, facendoli morire prima che si pentano della loro miscredenza, oppure li indurrà a pentirsi, guidandoli al pentimento; e Allāh è Perdonatore nei confronti di chi si pente per i propri peccati, Misericordioso con lui.
Ceci, afin qu’Allah rétribue les véridiques qui ont tenu l’engagement pris avec Allah pour leur véracité et leur fidélité à leur engagement. D’autre part, Il châtiera s’Il le veut les hypocrites qui ont manqué à leur engagement en les faisant mourir avant qu’ils ne se repentent de leur mécréance ou au contraire, leur facilitera de se repentir. Allah pardonne à ceux qui se repentent de leurs péchés et est miséricordieux avec eux.
To je stoga da bi Allah nagradio iskrene zbog iskrenosti njihove u riječima i djelima, te da bi, htjedne li, kaznio dvoličnjake, vjerolomne lažove, ne uputivši ih u islam pa da umru kao nevjernici; a možda neke uputi da se pokaju. Allah je, odista, Onaj Koji oprašta onima koji mnogo griješe, ako se pokaju, i On je Onaj Koji je samilostan spram onih koji se Njemu vrate priznajući svoje grijehe.
The lives of the Prophet and his companions were of an exemplary, godly character and were meant to be followed by all the faithful till the Day of Judgement. They set an example to show what it means to seek God’s pleasure and merit success in the Hereafter; what is meant by remembering God; how to be steady and persevering in difficult times; how reliance is placed on the promises of God; what ever-increasing faith is and how it is achieved; and how to fulfill the vows taken before God. The Prophet and his companions set the final example in all these matters. Under the most difficult circumstances, they did not falter. They were the embodiment of Islamic thought and Islamic character in all matters. Before the arrival of the moment of trial, they were firm in their acceptance of Truth and even after the arrival of that moment they remained unwavering. Then, it was the life of the Prophet and his companions which set an example and showed that no decision was taken by God, unless one was put to the test. It is the way of God that He creates severe conditions so as to separate the truly faithful from the false claimants. In this Divine precept and practice, there was no exception earlier and neither will there be any exception in future.
Al-lah recompensa a los sinceros que cumplieron lo que Le prometieron, por su sinceridad y el cumplimiento de sus promesas, y si Él quiere, castiga a los hipócritas que quebrantaron sus promesas, haciéndolos morir antes de que se arrepientan de su incredulidad, o acepta su arrepentimiento. Al-lah perdona a quien se arrepiente de sus pecados y es Misericordioso con él.
Yüce Allah, Allah'a verdikleri söze sadık kalıp yerine getirenleri mükâfatlandırır. Dilerse sözlerini yerine getirmeyen münafıkların canlarını içinde bulundukları küfürden tövbe etmeden önce alır ve onlara azap eder ya da onları tövbe etmeye muvaffak kılarak tövbelerini kabul edip onları bağışlar. Şüphesiz Yüce Allah, günahlarından tövbe edenleri çokça bağışlayan ve onlara karşı çokça merhametli olandır.
So that Allah rewards the truthful who fulfilled what they promised Allah, by virtue of their truth and fulfilling their promises, and punish the hypocrites who broke their promises if He wishes, by making them die before they repent from their disbelief, or by accepting their repentance by enabling them to repent. And Allah is Forgiving to one who repents for his sins and Merciful to him.
[Ito ay] upang gantihan ni Allāh ang mga tapat na tumupad sa ipinangako nila kay Allāh dahil sa katapatan nila at pagtupad nila sa mga pangako nila, at pagdusahin Niya ang mga mapagpaimbabaw na sumisira sa mga pangako nila kung niloob Niya na magbigay-kamatayan sa kanila bago ng pagbabalik-loob mula sa kawalang-pananampalataya nila o tumanggap sa kanila ng pagbabalik-loob sa pamamagitan ng pagtutuon sa kanila sa pagbabalik-loob. Tunay na si Allāh ay Mapagpatawad sa sinumang nagbalik-loob mula sa mga pagkakasala nito, Maawain dito.
And Allah repelled the disbelieving groups who were conspiring to fight the believers and they were not successful in totally destroying the believers as they intended, losers who were angry due to their returning in failure. And Allah sufficed the believers in fighting them, by the winds He sent and the angels He sent down. And Allah is Powerful and Mighty; nobody attempts to overpower Allah except that He will be left defeated and deserted.
Và Allah đã đẩy lùi quân Quraish và liên quân của chúng trở về với tâm trạng bực tức và đau buồn vì chưa đạt được điều chúng mong muốn, chưa nhổ được tận gốc những người có đức tin, và một mình Allah thôi đã đủ để giúp những người có đức tin chiến đấu với kẻ thù, như việc Ngài gởi những cơn gió và phái đoàn quân Thiên Thần xuống viện trợ, quả thật Allah Toàn Lực, Toàn Năng, không ai địch nổi Ngài.
Allah renvoya les tribus de Quraych et de Ghaṭafân ainsi que leurs supplétifs pleins de dépit pour ne pas avoir anéanti les croyants comme ils l’espéraient et Allah épargna aux croyants de les combattre lorsqu’Il envoya sur eux un vent qu’Il fit descendre par les anges. Allah est Fort et Puissant: à chaque fois que quelqu’un tente de Lui tenir tête, Il le vainc et l’abandonne.
Nagpaurong si Allāh sa [liping] Quraysh, [liping] Ghaṭafān, at mga kasama sa kanila habang nasa pagdadalamhati nila at pagkahapis nila dahil sa pagkaalpas sa kanila ng inasahan nila, na hindi nagkamit ng ninais nila na paglipol sa mga mananampalataya. Nakasapat si Allāh sa mga mananampalataya sa pakikipaglaban kasama sa kanila dahil sa ipinadala Niya na hangin at pinababa Niya na mga anghel. Laging si Allāh ay Malakas, Makapangyarihang walang nakikipanaig sa Kanya na isa man malibang nadadaig Niya at itinatatwa Niya.
Allah drove back the Confederates disappointed and lost
Allah tells us how he drove the Confederates away from Al-Madinah by sending against them a wind and troops of angels. If Allah had not made his Messenger a Mercy to the Worlds, this wind would have been more severe than the barren wind which He sent against `Ad, but Allah says:
وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنتَ فِيهِمْ
(And Allah would not punish them while you are amongst them) (8:33). So, Allah sent them a wind which dispersed them after they had gathered on the basis of their whims. They were a mixture of tribes and parties with a variety of opinions, so it was befitting that a wind should be sent against them that would scatter them and break up their gathering, driving them back disappointed and lost in their hatred and enmity. They did not achieve any worldly good such as the victory and booty that they had hoped for, nor did they achieve any good in the Hereafter, because of their sin of declaring enmity against the Messenger and seeking to kill him and destroy his army. Whoever wants and seriously intends to do a thing is the same as one who actually does it.
وَكَفَى اللَّهُ الْمُؤْمِنِينَ الْقِتَالَ
(Allah sufficed for the believers in the fighting.) means, they did not have to fight them in order to expel them from their land, but Allah Alone sufficed them and helped His servant and granted victory to His troops. Hence the Messenger of Allah ﷺ used to say,
«لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ، صَدَقَ وَعْدَهُ، وَنَصَرَ عَبْدَهُ وَأَعَزَّ جُنْدَهُ، وَهَزَمَ الْأَحْزَابَ وَحْدَهُ، فَلَا شَيْءَ بَعْدَه»
(None has the right to be worshipped but Allah, Alone, He was true to His promise, and He helped His servant, and He gave might to His soldiers and defeated the Confederates alone and there is nothing after Him.) This was reported from a Hadith of Abu Hurayrah, may Allah be pleased with him. In the Two Sahihs it was recorded that `Abdullah bin Abi `Awfa, may Allah be pleased with him, said: "The Messenger of Allah ﷺ invoked Allah against the Confederates and said:
«اللَّهُمَّ مُنْزِلَ الْكِتَابِ سَرِيعَ الْحِسَابِ، اهْزِمِ الْأَحْزَابَ، اللَّهُمَّ اهْزِمْهُمْ وَزَلْزِلْهُم»
(O Allah, Who revealed the Book and is swift in bringing to account, defeat the Confederates, O Allah defeat them and shake them.)
وَكَفَى اللَّهُ الْمُؤْمِنِينَ الْقِتَالَ
(Allah sufficed for the believers in the fighting.) This Ayah indicates that there would be a cessation of war between them and Quraysh; after this, the idolators did not attack the Muslims, on the contrary, the Muslims attacked them in their own land. Imam Ahmad recorded that Sulayman bin Surad, may Allah be pleased with him, said: "On the day of Al-Ahzab, the Messenger of Allah ﷺ said:
«الْآنَ نَغْزُوهُمْ وَلَا يَغْزُونَا»
(Now we will attack them and they will not attack us.) This was also recorded by Al-Bukhari in his Sahih.
وَكَانَ اللَّهُ قَوِيّاً عَزِيزاً
(And Allah is Ever All-Strong, All-Mighty.) means, by His power and might He drove them back disappointed and lost, and they did not achieve anything, and Allah granted victory to Islam and its followers, and fulfilled His promise and helped His servant and Messenger; to Him be blessings and praise.
Allah menghalau orang-orang Quraisy, Gaṭafān, dan orang-orang yang bersama mereka dalam kondisi penuh kesedihan dan kelesuan karena tidak mendapatkan apa yang mereka harapkan. Mereka tidak berhasil menghacurkan kaum mukminin yang merupakan tujuan utama mereka. Itu terjadi karena Allah menghindarkan kaum mukminin dari peperangan dengan mengirimkan angin kencang dan menurunkan para malaikat. Allah Mahakuat lagi Mahaperkasa, tidak ada seorang pun yang mampu mengalahkan-Nya, sebaliknya Allah pasti akan menundukkan dan menghinakan semuanya.
Al-lah frustró a los incrédulos que conspiraban para luchar contra los creyentes y no lograron destruirlos como pretendían. Al-lah fue suficiente para los creyentes en los enfrentamientos, enviándoles a los ángeles y un fuerte viento que desanimó a los incrédulos. Al-lah es Fuerte y Poderoso; nadie puede vencerlo.
Allah je odbio nevjernike iz plemena Gatafan i Kurejš, od Medine, pa su se vratili noseći sa sobom poniženje, poraz i propast, nisu nikakva dobra vidjeli: nisu pobijedili, nisu ostvarili svoj naum. Osim toga, Plemeniti Allah poštedio je vjernike borbe, pomoću onog silnog vjetra i meleka koje je poslao s neba. Allah sve može učiniti, On unizuje Svoje neprijatelje i ostavlja ih na cjedilu; silan je u Svojoj vlasti i niko Mu nije ravan.
E Allāh rispose a Ǭura'ysh e Ghatafān, e a quelli che erano assieme a loro, con l'afflizione e la disperazione, impedendo loro di ottenere ciò che speravano. Non ottennero ciò che volevano, ovvero sterminare i credenti, e Allāh fece cessare la lotta dei credenti contro di loro tramite il vento e gli angeli che inviò; e Allāh è Forte e Potente, nessuno osa sfidarLo senza che Egli lo vinca e lo abbandoni.
Yüce Allah, Kureyş ve Gatafân'ı (Adnânîler'e mensup bir Arap kabilesi) emellerine ulaşamadan keder ve üzüntüleriyle birlikte geri çevirdi. Müminleri yok etme arzularında muzaffer olamadılar. Allah, onlarla yapılan savaşta gönderdiği rüzgâr ve indirdiği melekler ile Müminlere yetti. Yüce Allah mutlak güç sahibidir, hiçbir kimse O'na galip gelemez. Ancak O, her şeye galip gelen ve (düşmanlarını) rezil rüsva edendir.
Yüce Allah, müşriklere yardım eden Yahudileri, düşmanlarından korundukları kalelerinden indirdi ve kalplerine korku saldı. -Ey Müminler!- Onlardan bir kısmını öldürüyor ve bir kısmını esir alıyordunuz.
Allah kemudian menurunkan orang-orang Yahudi yang telah menolong kaum kafir dari benteng-benteng yang mereka gunakan untuk mempertahankan diri dari musuh-musuh mereka serta memasukkan rasa takut ke dalam hati mereka. Sebagian dari mereka kalian bunuh -wahai kaum mukminin- dan sebagian yang lain kalian jadikan tawanan.
The Campaign against Banu Qurayzah
We have already noted that when the Confederates came and camped outside Al-Madinah, Banu Qurayzah broke the covenant that existed between them and the Messenger of Allah ﷺ. This happened by the agency of Huyay bin Akhtab An-Nadari, may Allah curse him, who entered their stronghold and would not leave their leader, Ka`b bin Asad, alone until he agreed to break the covenant. Among the things that he said to him was, "Woe to you! This is the opportunity for glory. The Quraysh and their company of men from various tribes, and the Ghatafan and their followers, have come to you, and they will stay here until they eliminate Muhammad ﷺ and his companions." Ka`b said to him, "No, by Allah, this is the opportunity for humiliation. Woe to you, O Huyay, you are a bad omen. Leave us alone." But Huyay kept trying to persuade him until he agreed to his request. He laid down the condition that if the Confederates went away without doing anything, he Huyay would join them in their stronghold and would share their fate. When Banu Qurayzah broke their covenant and news of this reached the Messenger of Allah ﷺ , he and the Muslims were very distressed by that. When Allah helped him by suppressing his enemy and driving them back disappointed and lost, having gained nothing, the Messenger of Allah ﷺ returned to Al-Madinah in triumph and the people put down their weapons. While the Messenger of Allah ﷺ was washing off the dust of battle in the house of Umm Salamah, may Allah be pleased with her, Jibril, upon him be peace, came to him wearing a turban of brocade, riding on a mule on which was a cloth of silk brocade. He said, "Have you put down your weapons, O Messenger of Allah" He said, "Yes." He said, "But the angels have not put down their weapons. I have just now come back from pursuing the people." Then he said: "Allah, may He be blessed and exalted, commands you to get up and go to Banu Qurayzah." According to another report, "What a fighter you are! Have you put down your weapons" He said, "Yes." He said, "But we have not put down our weapons yet, get up and go to these people." He said: "Where" He said, "Banu Qurayzah, for Allah has commanded me to shake them." So the Messenger of Allah ﷺ got up immediately, and commanded the people to march towards Banu Qurayzah, who were a few miles from Al-Madinah. This was after Salat Az-Zuhr. He said,
«لَا يُصَلِّيَنَّ أَحَدٌ مِنْكُمُ الْعَصْرَ إِلَّااِفي بَنِي قُرَيْظَة»
(No one among you should pray `Asr except at Banu Qurayzah.) So, the people set out, and the time for the prayer came while they were still on the road. Some of them prayed on the road, saying, "The Messenger of Allah ﷺ only wanted to make us march quickly." Others said, "We will not pray it until we reach Banu Qurayzah." Neither of the two groups were rebuked for what they did. The Messenger of Allah ﷺ followed them. He left Ibn Umm Maktum, may Allah be pleased with him, in charge of Al-Madinah, and he had given the flag to `Ali bin Abi Talib, may Allah be pleased with him. Then the Messenger of Allah went to them (Banu Qurayzah) laying seige to them for twenty-five days. When this had gone on for too long, they agreed to accept the judgement of Sa`d bin Mu`adh, the leader of `Aws because they had been their allies during the Jahiliyyah, so they thought that he would treat them kindly as `Abdullah bin Ubayy bin Salul had done for his allies of Banu Qaynuqa` when he had asked the Messenger of Allah ﷺ to set them free. So, these people thought that Sa`d would do the same for them as Ibn Ubayy had done for those people. They did not know that Sa`d had been struck by an arrow in his medial arm vein during the campaign of Al-Khandaq. The Messenger of Allah ﷺ had had his vein cauterized and had brought him to stay in a tent in the Masjid so that he could keep a close eye on him. One of the things that Sa`d, may Allah be pleased with him, said in his supplication was, "O Allah, if there is still anything that has to do with the war against Quraysh, then keep me alive for it, and if You decree that the war between us and them is over, then let the bleeding be renewed, but do not let me die until I get my satisfaction with regard to Banu Qurayzah." Allah answered his prayer and decreed that they would agree to be referred to him for judgement, and this was their own free choice. When this happened, the Messenger of Allah ﷺ called him to come from Al-Madinah to pass judgement on them. When he arrived, riding on a donkey that had been specially equipped for him to ride, some of the `Aws began to urge him not to be too harsh, saying, "O Sa`d, they are your clients so be kind to them, trying to soften his heart." But he kept quiet and did not answer them. When they persisted in their request, he said, "Now it is time for Sa`d to make sure that no rebuke or censure will divert him from the path of Allah." Then they knew that he would not let them live. kWhen he reached the tent where the Messenger of Allah ﷺ was, the Messenger of Allah ﷺ said:
«قُومُوا إِلَى سَيِّدِكُم»
(Stand up for your leader.) So the Muslims stood up for him, and welcomed him with honor and respect as befitted his status and so that his judgement would have more impact. When he sat down, the Messenger of Allah ﷺ said:
«إِنَّ هَؤُلَاءِ وَأَشَارَ إِلَيْهِمْ قَدْ نَزَلُوا عَلَى حُكْمِكَ، فَاحْكُمْ فِيهِمْ بِمَا شِئْت»
(These people) -- and he pointed to them -- (have agreed to accept your judgement, so pass judgement on them as you wish.) Sa`d, may Allah be pleased with him, said: "My judgement will be carried out" The Messenger of Allah ﷺ said: "Yes." He said, "And it will be carried out on those who are in this tent" He said, "Yes." He said, "And on those who are on this side" -- and he pointed towards the side where the Messenger of Allah ﷺ was, but he did not look directly at the Messenger of Allah ﷺ out of respect for him. The Messenger of Allah ﷺ said to him: "Yes." So Sa`d, may Allah be pleased with him, said: "My judgement is that their fighters should be killed and their children and wealth should be seized." The Messenger of Allah ﷺ said:
«لَقَدْ حَكَمْتَ بِحُكْمِ اللهِ تَعَالَى مِنْ فَوْقِ سَبْعِ أَرْقَعَة»
(You have judged according to the ruling of Allah from above the seven heavens.) According to another report:
«لَقَدْ حَكَمْتَ بِحُكْمِ الْمَلِك»
(You have judged according to the ruling of the Sovereign.) Then the Messenger of Allah ﷺ commanded that ditches should be dug, so they were dug in the earth, and they were brought tied by their shoulders, and were beheaded. There were between seven hundred and eight hundred of them. The children who had not yet reached adolescence and the women were taken prisoner, and their wealth was seized. All of this is stated both briefly and in detail, with evidence and Hadiths, in the book of Sirah which we have written, praise and blessings be to Allah. Allah said:
وَأَنزَلَ الَّذِينَ ظَـهَرُوهُم
(And those who backed them, Allah brought them down) means, those who helped and supported them in their war against the Messenger of Allah ﷺ.
مِّنْ أَهْلِ الْكِتَـبِ
(of the People of the Scripture) means, Banu Qurayzah, who were Jews from one of the tribes of Israel. Their forefathers had settled in the Hijaz long ago, seeking to follow the Unlettered Prophet of whom they read in the Tawrah and Injil.
فَلَمَّا جَآءَهُم مَّا عَرَفُواْ كَفَرُواْ بِهِ
(then when there came to them that which they had recognized, they disbelieved in it) (2:89). May the curse of Allah be upon them.
مِن صَيَاصِيهِمْ
(from their forts) means, from their strongholds. This was the view of Mujahid, `Ikrimah, `Ata', Qatadah, As-Suddi and others of the Salaf.
وَقَذَفَ فِى قُلُوبِهِمُ الرُّعْبَ
(and cast terror into their hearts;) means fear, because they had supported the idolators in their war against the Messenger of Allah ﷺ and the one who knows is not like the one who does not know. They had terrified the Muslims and intended to kill them so as to gain earthly power, but their plans backfired; the idolators ran away and the believers were victorious while the disbelievers were losers; where they had aimed for glory, they were humiliated. They wanted to eradicate the Muslims but they were themselves eradicated. In addition to all this, they are doomed in the Hereafter, so by all acounts they are counted as losers. Allah says:
فَرِيقاً تَقْتُلُونَ وَتَأْسِرُونَ فَرِيقاً
(a group you killed, and a group you made captives.) Those who were killed were their warriors, and the prisoners were their children and women. Imam Ahmad recorded that `Atiyah Al-Qurazi said, "I was shown to the Prophet on the day of Qurayzah, because they were not sure about me. The Prophet told them to look at me to see whether I had grown any body hair yet. They looked and saw that I had not grown any body hair, so they let me go and I was put with the other prisoners." This was also recorded by the Sunan compilers, and At-Tirmidhi said it is Hasan Sahih." An-Nasa'i also recorded something similar from `Atiyah.
وَأَوْرَثَكُمْ أَرْضَهُمْ وَدِيَـرَهُمْ وَأَمْوَلَهُمْ
(And He caused you to inherit their lands, and their houses, and their riches,) means, `He gave these things to you after you killed them.'
وَأَرْضاً لَّمْ تَطَئُوهَا
(and a land which you had not trodden.) It was said that this was Khaybar, or that it was the lands of the Persians and Romans. Ibn Jarir said, "It could be that all of these are referred to
وَكَانَ اللَّهُ عَلَى كُلِّ شَىْءٍ قَدِيراً
(And Allah is able to do all things.)"
Allah fit descendre les juifs de leurs forteresses où ils étaient à l’abri de leurs ennemis et jeta la peur dans leurs cœurs. Vous en tuez certain, ô croyants, et vous en emprisonnez d’autres.
E Allāh fece scendere gli Ebrei che li aiutarono dalle loro fortezze, in cui si rifugiavano dai loro nemici, e instillò il timore nei loro animi: avete ucciso una parte di loro, mentre avete preso prigioniera un'altra parte.
And Allah brought the Jews who helped them down from their fortresses in which they would protect themselves from their enemy, and Allah put fear into their hearts. A group of them you kill, O believers, and a group of them you take as captives.
Al-lah hizo salir a la gente del Libro, que había ayudado a los incrédulos, de las fortalezas en las que se protegían de su enemigo, e infundió el terror en sus corazones. Un grupo de ellos fueron ejecutados y otros fueron hechos prisioneros.
Nagpababa si Allāh sa mga tumulong sa kanila kabilang sa mga Hudyo mula sa mga kuta ng mga iyon na pinagkukutahan nila laban sa kaaway ng mga iyon. Pumukol Siya ng pangamba sa mga sarili ng mga iyon kaya may isang pangkat na pinapatay ninyo, O mga mananampalataya, at may isang pangkat na binibihag ninyo.
Và Allah đã thiên khải báo cho biết về đám ngươi Do Thái có mặt trong thành lũy đã bắt tay với kẻ thù, và Ngài gieo nỗi sợ hãi vào lòng của chúng, một nhóm người trong chúng đã bị các ngươi giết - hỡi những người có đức tin - và nhóm khác đã bị các ngươi bắt làm tù binh.
Sveznajući Allah izveo je jevrejsko pleme Kurejza iz njihovih utvrda jer su pomagali saveznicima protiv vjernikā, i u njihova je srca golemi strah ulio, pa su poraženi i nadasve poniženi: vjernici su neke od njih pogubili, a neke zarobili.
Setelah kehancuran mereka, Allah menjadikan kalian sebagai pemilik tanah mereka dengan segala isinya berupa kebun-kebun dan pohon-pohon kurma dan Dia menjadikan kalian sebagai pemilik dari rumah dan harta mereka yang lainnya. Bahkan, Dia juga menjadikan kalian sebagai pemilik tanah Khaibar yang sebelumnya tidak pernah kalian injak, namun kalian akan menginjakkan kaki di sana. Ini adalah janji dan kabar gembira bagi orang-orang yang beriman dan Allah Mahakuasa atas segala sesuatu, tidak ada yang mampu melemahkan-Nya.
Và Allah đã cho các ngươi thừa kế vùng đất của chúng gồm nông sản và chà là sau khi tiêu diệt được chúng, Ngài cho các ngươi thừa kế nhà cửa và những tài sản khác của chúng và Ngài cho các ngươi thừa hưởng luôn vùng đất Khaibar, nơi mà các ngươi chưa từng đặt chân đến bao giờ, đây là lời hứa và là tin vui dành cho những người có đức tin. Quả thật, Allah có khả năng tuyệt đối trên tất cả mọi thứ, không có gì làm Ngài bất lực.
Potom vam je Allah, džellešanuhu, o muslimani, dao da naslijedite njihove domove, palmovike i bogatstvo: oružje i jahaće životinje, te vam je dao da stupite na njihovu teritoriju na koju, zbog zaštićenosti, prije niste stupali. Allah sve može učiniti i ništa Mu ne može umaći.
Après les avoir anéantis, Allah vous a fait entrer en possession de leur terre cultivée et plantées en palmiers ainsi que de leurs maisons et de leurs autres richesses. Il vous a aussi fait entrer en possession de la terre de Khaybar que vous n’aviez jamais foulée auparavant mais que vous foulerez dorénavant. Ceci est une promesse et une annonce réjouissante faite aux croyants. Allah a pouvoir sur toute chose et rien ne Lui est impossible.
Allah; onların helak olmalarından sonra sizi onların ekin ve hurma bahçelerinin olduğu arazilerinin, evlerinin ve daha bir çok mallarının sahibi kıldı. Aynı zamanda henüz daha ayak basmadığınız Hayber topraklarının da sahibi kıldı. Ancak oralara da ayak basacaksınız. Bu Müminler için bir vaat ve müjdedir. Yüce Allah, her şeye gücü yetendir. Hiçbir şey O'nu aciz bırakamaz.
Pinagmay-ari kayo ni Allāh, matapos ng pagkapahamak nila, ng lupain nila kalakip ng nilalaman nito na mga pananim at mga punong datiles. Pinagmay-ari Niya kayo ng mga tirahan nila at mga iba pang ari-arian nila. Pinagmay-ari Niya kayo ng lupain sa Khaybar na hindi pa ninyo naapakan, subalit kayo ay aapak doon. Ito ay isang pangako at isang balitang nakagagalak para sa mga mananampalataya. Laging si Allāh sa bawat bagay ay May-kakayahan: walang nakapagpapawalang-kakayahan sa Kanya na anuman.
At the Battle of Ahzab, or the Trenches, conditions were very severe. But, in this battle the stage of regular fighting was never reached. Almighty God sent stormy winds and an army of angels against the enemies and terrified them to such an extent that they themselves fled the battlefield. The Jews of Madinah (the Banu Qurayzah) had entered into a pact of peace with the Muslims, but on the occasion of the Battle of Ahzab, they betrayed the Muslims. In breach of the pact, they supported the idolaters. Therefore, when the army of the attackers left Madinah, the Prophet Muhammad, as ordained by God, invaded the areas occupied by the Banu Qurayzah and the Islamic forces besieged their forts. The siege lasted for twenty five days. When they surrendered, everything that they possessed was forfeited.
And Allah made you owners of their land, along with the crops and date trees they contained, after destroying them, and He made you owners of their homes and other wealth, and He made you owners of the land of Khaybar which you have not yet trodden, but you will soon tread on it. This is a promise and good news for the believers. And Allah is Powerful over everything; Nothing is outside His ability.
Al-lah los hizo heredar su tierra, junto con los cultivos y las palmeras datileras, y los hizo propietarios de sus casas y otras riquezas, así como los hará heredar la tierra de Jáibar que aún no han pisado, pero que pronto lo harán. Esta es una promesa y una buena noticia para los creyentes. Al-lah es Poderoso sobre todas las cosas. Nada está fuera de su capacidad.
E Allāh vi concesse il potere dopo la distruzione delle loro terre, compresi i campi e le palme, e vi concesse autorità sulle loro dimore e le loro ricchezze, e vi concesse sovranità sulla terra di Khaybarخَيْبَر, nella quale non siete ancora giunti, ma in cui giungerete, e questo è una promessa e un buon annuncio per i credenti; e Allāh è Onnipotente, nulla Gli è impossibile.
O Propeta, sabihin mo sa mga maybahay mo kapag humiling sila sa iyo ng pagpapaluwag sa panggugol gayong hindi ka nagkaroon ng maipaluluwag sa kanila: "Kung kayo ay nagnanais ng buhay Mundo at ng anumang narito na gayak, halikayo sa akin, magpapatamasa ako sa inyo ng ipinatatamasa sa mga diborsiyada at magdidiborsiyo ako sa inyo nang isang diborsiyong walang pamiminsala at walang pananakit.
"Hai Nabi, katakanlah kepada istri-istrimu, 'Jika kamu se-kalian menginginkan kehidupan dunia dan perhiasannya, marilah supaya aku berikan kepadamu mut'ah dan aku ceraikan kamu dengan cara yang baik. Dan jika kamu sekalian menghendaki Allah dan RasulNya serta negeri akhirat, maka sesungguhnya Allah menyediakan bagi siapa yang berbuat baik di antaramu pahala yang besar." (Al-Ahzab: 28-29).
(28) Tatkala istri-istri Rasulullah a sama-sama sepakat me-nyatakan kecemburuannya kepada beliau, dan mereka menuntut nafkah dan pakaian serta menuntut sesuatu yang tidak sanggup beliau lakukan setiap waktu, dan mereka terus sepakat melakukan tuntutan dan bersikeras dengan keinginan mereka, hingga hal ini terasa sangat memberatkan Rasulullah, sampai membuat beliau bersumpah tidak menggauli mereka sampai satu bulan lamanya. Lalu Allah berkehendak memudahkan permasalahan ini bagi RasulNya dan mengangkat derajat istri-istrinya serta menghilang-kan dari mereka segala hal yang dapat mengurangi pahala mereka. Maka Allah menyuruh RasulNya agar memberikan pilihan kepada mereka, seraya berfirman, ﴾ يَٰٓأَيُّهَا ٱلنَّبِيُّ قُل لِّأَزۡوَٰجِكَ إِن كُنتُنَّ تُرِدۡنَ ٱلۡحَيَوٰةَ ٱلدُّنۡيَا ﴿ "Hai Nabi, katakanlah kepada istri-istrimu, 'Jika kamu sekalian meng-inginkan kehidupan dunia'," maksudnya, sudah tidak ada tuntutan lain lagi bagi kalian selain itu, dan kalian memang sudah cukup rela dengan terpenuhinya dunia (harta benda) dan merasa marah kalau tidak memilikinya, maka aku sama sekali tidak mempunyai hasrat dan kebutuhan pada kalian, kalau kalian tetap seperti ini, ﴾ فَتَعَالَيۡنَ أُمَتِّعۡكُنَّ ﴿ "maka marilah supaya aku berikan kepadamu mut'ah," sedikit dari yang aku miliki dari harta benda, ﴾ وَأُسَرِّحۡكُنَّ ﴿ "dan aku ceraikan kamu" maksudnya, aku talak kalian ﴾ سَرَاحٗا جَمِيلٗا ﴿ "dengan cara yang baik" tanpa ada rasa marah atau rasa ingin mencela, bahkan dengan lapang dada dan hati terbuka sebelum keadaannya sampai pada batas yang tidak diinginkan.
(29) ﴾ وَإِن كُنتُنَّ تُرِدۡنَ ٱللَّهَ وَرَسُولَهُۥ وَٱلدَّارَ ٱلۡأٓخِرَةَ ﴿ "Dan jika kamu sekalian menghendaki Allah dan RasulNya serta negeri akhirat," maksudnya, jika hal-hal ini yang kalian inginkan dan tujuan keinginan kalian, dan kalian memilih Allah, RasulNya dan surga, dan kalian tidak peduli dengan lapang atau sempitnya kehidupan, mudah atau susahnya, dan kalian rela terhadap Rasulullah dengan apa adanya, kalian tidak menuntut kepada beliau sesuatu yang memberatkan beliau, ﴾ فَإِنَّ ٱللَّهَ أَعَدَّ لِلۡمُحۡسِنَٰتِ مِنكُنَّ أَجۡرًا عَظِيمٗا ﴿ "maka sesungguhnya Allah me-nyediakan bagi siapa yang berbuat baik di antaramu pahala yang besar." Allah menetapkan pahala atas sikap ihsan mereka, karena sikap ihsanlah yang menjadi sebab yang memastikan mereka mendapat pahala, bukan karena keadaan mereka sebagai istri-istri Rasulullah a. Sebab, hanya sekedar sebagai istri Rasul tidak cukup untuk mendapatkan pahala, bahkan sama sekali tidak ada manfaatnya kalau tidak disertai dengan sikap ihsan. Rasulullah a pun mem-berikan pilihan kepada mereka, lalu mereka semuanya memilih Allah, RasulNya dan negeri akhirat, tidak ada satu pun dari mereka yang ketinggalan. –Semoga Allah meridhai mereka semua–.
Dalam pemberian hak memilih ini terkandung banyak faidah, di antaranya:
1. Perhatian Allah terhadap RasulNya dan semangat (pem-belaan) terhadap beliau agar beliau tidak berada dalam kondisi di-beratkan oleh banyaknya tuntutan-tuntutan duniawi para istrinya.
2. Bebasnya beliau dari beratnya tanggung jawab (memenuhi) hak-hak para istrinya, sehingga beliau berada dalam kebebasan dirinya, kalau beliau berkehendak memberi maka beliau boleh memberi, dan jika beliau berkehendak menahan maka beliau boleh menahan (tidak memberi); sama sekali tidak ada dosa bagi Nabi a dalam hal yang telah Allah tetapkan untuknya.
3. Tindakan beliau membersihkan istri-istrinya (dari penyakit dunia), kalau seandainya ada di antara mereka yang lebih meng-utamakan dunia daripada Allah, RasulNya, dan negeri akhirat, dan lebih mengutamakan dunia daripada menjadikannya sebagai pendamping hidup.
4. Keselamatan (kebersihan) istri-istri beliau, semoga Allah me-ridhai mereka, dari dosa dan dari perbuatan yang dapat mengundang murka Allah dan RasulNya. Allah سبحانه وتعالى membersihkan mereka dengan cara pemberian pilihan tersebut dari sikap menggerutu terhadap Rasulullah a yang bisa mengundang murkanya yang bisa mem-buat Allah murka yang dapat berakibat pada siksaanNya.
5. Menampakkan kemuliaan dan ketinggian derajat mereka dan menjelaskan keluhuran impian mereka, di mana Allah, Rasul-Nya dan negeri akhirat menjadi dambaan dan tujuan mereka, bukan dunia bersama gemerlapnya.
6. Kesiapan mereka untuk memilih permasalahan adalah pilihan untuk mencapai kepada derajat surga yang terbaik dan untuk menjadi istri-istri Nabi di dunia dan akhirat.
7. Tampaknya keharmonisan dan kecocokan antara beliau dengan mereka. Sebab sesungguhnya beliau adalah manusia yang paling sempurna, lalu Allah سبحانه وتعالى menginginkan agar para istrinya menjadi istri-istri yang sempurna dan menyempurnakan, suci dan menjadikan suci.
Allah berfirman,
﴾ وَٱلطَّيِّبَٰتُ لِلطَّيِّبِينَ وَٱلطَّيِّبُونَ لِلطَّيِّبَٰتِۚ ﴿
"Wanita-wanita yang baik adalah untuk lelaki yang baik; dan laki-laki yang baik adalah untuk wanita-wanita yang baik." (An-Nur: 26).
8. Sesungguhnya pemberian pilihan ini mengajak dan me-nimbulkan sifat qana`ah (rela, puas) yang menjadikan hati menjadi tenang dan dada menjadi lapang, dan hilanglah dari mereka kera-kusan (pada dunia) dan ketidakpuasan yang pasti menimbulkan kegundahan dan kegoncangan hati, kegelisahan dan kepiluannya.
9. Pilihan mereka telah menjadi faktor penyebab untuk makin bertambah dan berlipat gandanya pahala mereka, dan mereka menjadi berada pada kedudukan (luhur) yang sama sekali tidak dimiliki oleh seorang wanita manapun. Maka dari itu Allah ber-firman,
28- Ey Peygamber! Hanımlarına de ki:“Eğer dünya hayatını ve onun süsünü istiyorsanız, gelin size (dünya malından) vereyim ve sizi güzel bir şekilde bırakayım/boşayayım.”
29- “Yok, eğer Allah’ı, Rasûlünü ve âhiret yurdunu istiyorsanız (şunu bilin ki) Allah, içinizden ihsan/iyilik sahiplerine büyük bir mükâfat hazırlamıştır.
28. Rasûlullah sallallahu aleyhi ve sellem’in hanımları kıskançlık hususunda bir araya gelip ondan her zaman için güç yetiremeyeceği nafakalar istediler. Bu isteklerini ısrarla sürmeleri, Allah Rasûlü’ne ağır gelmeye başladı. Nihâyet onlara yaklaşmamak üzere bir ay süre ile yemin (îlâ) etti. Yüce Allah, işi Rasûlünün lehine kolaylaştırmak, hanımlarının derecelerini yükseltmek, ecirlerini eksilten her bir hususu onlardan uzaklaştırmak istediğinden, Rasûlüne hanımlarına şu haberi vermesini emir buyurdu:“Ey Peygamber! Hanımlarına de ki: Eğer dünya hayatını ve onun süsünü istiyorsanız” Bundan başka bir şey istemiyorsanız, artık dünyalığın varlığı sizi hoşnut ediyor ve dünyalığa sahip olmamak da sizi kızdırıyor ise -bu durumda kalmaya devam ettiğiniz sürece- benim sizlere ihtiyacım yoktur. O nedenle “gelin size” yanımdaki dünyalıktan bir şeyler “vereyim ve sizi” kızmaksızın, incitmeksizin “güzellikle serbest bırakayım” rahat bir kalple ve gönül hoşluğu ile durum istenmeyen noktaya varmadan önce sizi boşayayım.
29. “Yok, eğer Allah’ı, Rasûlünü ve âhiret yurdunu istiyorsanız” şâyet sizin maksadınız ve nihaî amacınız bunlar ise Allah’ın rızası, Rasûlünün hoşnutluğu ve cenneti elde etmeniz halinde dünyaların genişliğine veya darlığına, zorluğuna ve kolaylığına aldırmayacaksınız; Allah Rasûlünün kolaylıkla size verebileceği şeylere kanaat edip onu sıkıntıya sokacak isteklerde bulunmayacak iseniz “(şunu bilin ki) Allah, içinizden ihsan/iyilik sahiplerine büyük bir mükâfat hazırlamıştır.” Onlara ihsan vasfına sahip olmaları dolayısı ile ecir verecektir. Çünkü ecri gerektiren sebep budur. Yoksa sırf Allah Rasûlünün hanımları oldukları için ecir sahibi olamazlar. Tek başına bu, ecir almak için yeterli değildir. Hatta ihsan bulunmaması halinde bunun hiçbir faydası olmaz.
Allah Rasûlü, bu hususta onları istediklerini seçmekte serbest bıraktı. Biri bile hariç kalmadan hepsi de Allah’ı, Rasûlünü ve âhiret yurdunu seçtiler. Hiç kimse bu konuda farklı bir tavır almadı. Allah hepsinden razı olsun. Onların bu şekilde tercihte bulunmak üzere serbest bırakılmalarının bir çok faydaları vardır:
1. Hanımlarının dünyevî isteklerinin fazlalaşarak ona ağır gelmesinin istenmemesi sureti ile Allah Rasûlü’ne gösterilen önemin ve hassasiyetin ortaya konması.
2. Böyle bir tercihte bulunma serbestliği verilmek sureti ile hanımlarının haklarının yükünden ve sorumluluğundan kurtulması ve bu konuda tam bir hürriyete sahip olması, isterse verip isterse vermeme serbestisine sahip olması:“Allah’ın kendisine farz kıldığı şeylerde Peygamber için hiçbir vebal yoktur.”(el-Ahzâb, 33/22)
3. Peygamber sallallahu aleyhi ve sellem’in hanımları arasında eğer dünyayı Allah’a, Rasûlüne ve âhiret yurduna tercih edenler bulunacak olsaydı, onun böylelerinden ve onlarla birlikte olmaktan kurtarılması.
4. Hanımlarının günahtan, Allah ve Rasûlünü gazaplandıran hususlardan yana selamette olmalarının sağlanması. Çünkü Yüce Allah, böyle bir tercihte bulunma imkânını vermekle onların, Allah Rasûlüne karşı tavır almalarının -ki bu da onun Rabbinin gazaplanmasına ve cezalandırmasına sebep teşkil eden bir husustur- sonunu getirmiştir.
5. Hanımlarının üstünlüklerinin ve derecelerinin yüceliğinin ortaya konması; Allah’ı, Rasûlü’nü ve âhiret yurdunu dünyaya ve dünyalıklara tercih ederek, bunları arzulayıp esas maksat olarak görmeleri dolayısı ile ne kadar yüce hedeflere doğru ilerlemeye gayret gösterdiklerinin açığa çıkarılması.
6. Böyle bir tercih ile cennetteki en üstün derecelere ulaşmak için tercih edilmesi gereken sebebi tercih edebilecek durumda olduklarının ve hem dünyada hem de âhirette Peygamber’in hanımı olmaya layık olduklarının ortaya çıkması.
7. Peygamber ile hanımları arasındaki yakınlığın ortaya çıkması. Şüphesiz Peygamber en mükemmel insandır. Yüce Allah, hanımlarının da kâmil, mükemmel, tertemiz ve ak-pak olmalarını murat etmiştir:“İyi ve temiz kadınlar iyi ve temiz erkeklere, iyi ve temiz erkekler de iyi ve temiz kadınlara yakışır.”(en-Nur, 24/26)
8. Böyle bir tercih hakkı tanınmasının, kalbi huzura kavuşturan, gönlü rahatlatan, onların hırs ve tamahlarını gideren, kalbin huzursuzlanıp kederlere ve üzüntülere boğulmasını gerektiren razı olmayışı ortadan kaldırarak kanaat sahibi olmayı sağlaması.
9. Onların böyle bir tercihte bulunmaları, ecirlerinin artıp kat kat çoğalmasına ve onların hiçbir kadının ulaşamayacağı bir mertebeye ulaşmalarına vesiledir. Bundan dolayıdır ki Yüce Allah şöyle buyurmaktadır:
Wahai Nabi! Katakanlah kepada para istrimu tatkala mereka meminta darimu tambahan nafkah sementara engkau tidak mempunyai sesuatu untuk menambah nafkah mereka, “Jika kalian menginginkan kehidupan dunia dan segala perhiasan yang ada padanya maka datanglah kepadaku, niscaya aku akan memberikan mut’ah (hadiah) kepada kalian seperti hadiah yang diberikan untuk menyenangkan wanita yang ditalak dan aku menalak kalian dengan talak yang tidak ada kerugian padanya dan tidak pula menyakitkan.
¡Profeta!, si tus esposas solicitan más dinero, pero no tienes nada más para darles, diles: “Si prefieren la vida mundanal y sus placeres transitorios, entonces les daré la compensación que se da a las mujeres divorciadas, y las dejaré ir de la manera más decorosa”.
O Prophet, say to your wives if they seek an increase in spending but you did not have anything more to spend on them: “If you seek the worldly life and the adornment it contains, then let me give you the provisions given to a divorced women, and I will let you go in the best of manners without causing harm.”
Commentary
Out of the objectives of this Surah, the most important is the stress placed on avoiding everything that may cause pain to the Holy Prophet ﷺ . In addition to that, there is a reiteration of instructions to obey him and seek his pleasure. Mentioned in connection with the event of the battle of al-Ahzab appearing immediately earlier was the pain caused to the Holy Prophet ﷺ at the hands of the disbelievers and hypocrites. Along with it, also mentioned there was their ultimate disgrace and the victory and success that came to the Holy Prophet ﷺ on every occasion. Also praised there were sincere believers who sacrificed what they had at the instance of the Holy Prophet ﷺ and it was said that they would have high ranks in the Hereafter.
In the verses cited above, the blessed wives of the Holy Prophet ﷺ have been particularly taught to be careful that no word or deed that issues forth from them goes on to cause pain to him. And this is possible only when they devote themselves and become totally obedient to Allah and His Messenger. Some injunctions in this connection have been given by addressing the blessed wives directly.
As for giving the choice of the taking of divorce to the blessed wives in the initial verses, it is limited to one or some incidents that came from the side of the blessed wives. These were contrary to the intent of the Holy Prophet ﷺ which caused pain to him.
One of these incidents is reported from Sayyidna Jabir ؓ and appears in the Sahih of Muslim and elsewhere as well. It is said there that the blessed wives got together and asked the Holy Prophet ﷺ that their sustenance allowance should be increased. Abu Hayyan explains it in Tafsir al-Bahr ul-Muhit by saying that the victories of Banu Nadir and Banu Quraizah after the battle of al-Ahzab coupled with the distribution of spoils had generated a certain improved economic wellbeing among common Muslims. At that time, the blessed wives thought the Holy Prophet ﷺ would have also set aside a share for himself in the spoils. Therefore, they appealed to him jointly saying, "ya RasulAllah, the wives of Cyrus and Caesar are laden with all sorts of valuable ornaments and dresses and have maids appointed to serve them while you see how hungry and ill-clad we are. Therefore, some liberal treatment in our case seems to be in order now."
When the Holy Prophet ﷺ heard this demand from the blessed wives that they should be treated at par with the life styles of kings and the worldly-wise rich, he was grieved about how much they had missed to appreciate the worth and value of living in the home of a prophet of Allah. On their part, the blessed wives never thought that their submission would cause pain to him. It was simply because of the wellbeing of common Muslims around them that they had also thought of the same for themselves. Abu Hayyan says that the description of this incident after the battle of al-Ahzab also supports the likelihood that this very demand of the wives became the cause of the choice of divorce given to them. According to some Hadith narratives, following the event of having a honey drink while at the home of Sayyidah Zainab ؓ which will appear in detail later under the commentary on Surah At-Tahrim, 66:1-5, in Ma’ ariful-Qur'an, Volume VIII- a situation created by the mutual sense of importance among the blessed wives became the cause of this choice of divorce. If both of these happened close in time to each other, then, it is also not remote to believe that they both could be the cause. But, the words of the Verse of Choice (1) are more supportive of the understanding that some financial demand had become its cause - for it was said in this verse: إِن كُنتُنَّ تُرِدْنَ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا (If you intend (to have the pleasure of worldly life and its charm - 28).
(1). The 'Verse of Choice' is the title of the verse 29 cited above where the blessed wives of the Holy Prophet ﷺ are given a choice either to seek divorce from him or to remain with him, seeking the pleasure of Allah and His Messenger.
This verse gave all blessed wives of the Holy Prophet ﷺ the choice to either accept to continue living with him as their husband in the condition he is in (that is, in his straightened economic condition), or become free from him through divorce. If they were to take the first option, they will deserve greater reward and higher ranks in the Hereafter as compared to other women. And if they were to take the second option, that is, taking a divorce, they will not have to face any displeasure as customary with worldly people. In fact, they would be given a send-off with honor, and parting gifts in accordance with Sunnah.
Tirmidhi reports from Umm al-Mu'minin Sayyidah ` A'ishah ؓ "When this verse of choice was revealed, the Holy Prophet ﷺ disclosed it to me before any other wife. Before reciting the verse, he said: I am going to tell you something. But, you do not have to make haste in giving your response. You should rather consult your parents and then respond. Sayyidah ` A'ishah ؓ says, "This was his special favour to me that he prohibited me from expressing my opinion without having consulted my parents first, because he was certain that my parents would never advise me to opt for separation from the Holy Prophet ﷺ . When I heard this verse, I immediately submitted before him, "Do I have to go and consult my parents in this matter? As for me, I choose Allah and His Messenger and the Home of the Hereafter." Then, after me, this command of the Qur'an was announced to all blessed wives. All of them said what I had said first (that is, none of them elected to have worldly affluence against the honor of being the wives of the Holy Prophet ﷺ ." (Tirmidhi said: This Hadith is Hasan Sahih).
(1). The 'Verse of Choice' is the title of the verse 29 cited above where the blessed wives of the Holy Prophet ﷺ are given a choice either to seek divorce from him or to remain with him, seeking the pleasure of Allah and His Messenger.
Special Note
Choice of Divorce can be given to a woman in two different forms: (1) That the power of divorce is entrusted with the woman, that is, if she wishes, she can divorce herself and become free. (2) That the power of giving divorce, though, remains in the hands of the husband, yet the husband gives her a promise that when she will wish, he will divorce her. (in the first case, as soon as the wife opts for divorce, she becomes divorced automatically without any act on the part of the husband. But in the latter case, divorce is not effected merely by the woman opting for it unless the husband divorces her.
In the case of the cited verse (28), some commentators are of the view that the choice given to the wives of the Holy Prophet ﷺ was of the first form, while others have maintained that it was of the second form. The esteemed author of Bayan ul-Qur'an has commented that the verse has both probabilities. Until one of the two stands determined on the authority of some definitive text, there is no need to determine any form on one's own.'
Ruling
This verse (28) tells us when there is no congruity between the temperaments of the married couple, the desirable approach is to give the wife the option to live with the husband while being content with whatever state he is in, otherwise, she should be allowed to leave honorably according to Sunnah with divorce and gift of pairs of apparel.
In this case, what can be proved from the cited verse (28) is its desirability only. There is no proof to support its obligation. Some leading Muslim jurists have argued in favour of the obligatory nature of this verse and, on the same basis, they have given the wife of a penniless man, who is incapable of providing living expenses for her, the right to secure a divorce from the court. Full details of this issue have been given in Ahkam ul-Qur'an, Part V, under this very verse.1 (1. This work in Arabic is available from Maktaba-e-Darul-'Uloom, the publishers of the present Tafsir ]
Giving the Wives of the Prophet صلى اللصلى الله عليه وسلم the Choice
Here Allah commands His Messenger to give his wives the choice of separating from him so that they may go to someone else with whom they can find what they want of the life of this world and its attractions, or of patiently bearing the straitened circumstances with the Prophet for which they will have a great reward with Allah. They chose Allah and His Messenger and the Home of the Hereafter, may Allah be pleased with them. Then Allah gave them the best both of this world and of the Hereafter. Al-Bukhari narrated from `A'ishah, may Allah be pleased with her, the wife of the Prophet that the Messenger of Allah ﷺ came to her when Allah commanded him to give his wives the choice. She said, "The Messenger of Allah ﷺ started with me, and said,
«إِنِّي ذَاكِرٌ لَكِ أَمْرًا فَلَا عَلَيْكِ أَنْ تَسْتَعْجِلِي حَتْى تَسْتَأْمِرِي أَبَوَيْك»
(I am going to tell you about something and you do not have to hasten to respond until you consult your parents.)" He knew that my parents would never tell me to leave him. Then he said:
«إِنَّ اللهَ تَعَالَى قَالَ:
يأَيُّهَا النَّبِىُّ قُل لاٌّزْوَجِكَ»
(Allah says: ("O Prophet! Say to your wives...")) and he recited the two Ayat. I said to him, "Concerning what do I need to consult my parents I choose Allah and His Messenger and the Home of the Hereafter." He also narrated it without a chain of narrators, and added, "She said, then all the wives of the Prophet did the same as I." Imam Ahmad recorded that `A'ishah, may Allah be pleased with her, said: "The Messenger of Allah ﷺ gave us the choice, and we chose him, so giving us that choice was not regarded as divorce." It was recorded by (Al-Bukhari and Muslim) from the Hadith of Al-A`mash. Imam Ahmad recorded that Jabir, may Allah be pleased with him, said: "Abu Bakr, may Allah be pleased with him, came to ask permission to see the Messenger of Allah ﷺ and the people were sitting at his door, and the Prophet was sitting, but he did not give him permission. Then `Umar, may Allah be pleased with him, came and asked permission to see him, but he did not give him permission. Then he gave Abu Bakr and `Umar, may Allah be pleased with them both, permission, and they entered. The Prophet was sitting with his wives around him, and he was silent. `Umar, may Allah be pleased with him, said, `I will tell the Prophet something to make him smile.' `Umar, may Allah be pleased with him, said, `O Messenger of Allah, if only you had seen the daughter of Zayd -- the wife of `Umar -- asking me to spend on her just now; I broke her neck!' The Messenger of Allah ﷺ smiled so broadly that his molars could be seen, and he said,
«هُنَّ حَوْلِي يَسْأَلْنَنِي النَّفَقَة»
(They are around me asking me to spend on them.) Abu Bakr, may Allah be pleased with him, got up to deal with `A'ishah; and `Umar, may Allah be pleased with him, got up to deal with Hafsah, and both of them were saying, `You are asking the Prophet for that which he does not have!' But the Messenger of Allah ﷺ stopped them, and they (his wives) said, `By Allah, after this we will not ask the Messenger of Allah ﷺ for anything that he does not have.' Then Allah revealed the Ayah telling him to give them the choice, and he started with `A'ishah, may Allah be pleased with her. He said,
«إِنِّي أَذْكُرُ لَكِ أَمْرًا مَا أُحِبُّ أَنْ تَعْجَلِي فِيهِ حَتَّى تَسْتَأْمِرِي أَبَوَيْك»
(I am going to tell you something, and I would like you not to hasten to respond until you consult your parents.) She said, `What is it' He recited to her:
يأَيُّهَا النَّبِىُّ قُل لاٌّزْوَجِكَ
(O Prophet! Say to your wives...) `A'ishah, may Allah be pleased with her, said, `Do I need to consult my parents concerning you I choose Allah and His Messenger, but I ask you not to tell of my choice to your other wives.' He said:
«إِنَّ اللهَ تَعَالَى لَمْ يَبْعَثْنِي مُعَنِّفًا، وَلَكِنْ بَعَثَنِي مُعَلِّمًا مُيَسِّرًا، لَا تَسْأَلُنِي امْرَأَةٌ مِنْهُنَّ عَمَّا اخْتَرْتِ إِلَّا أَخْبَرْتُهَا»
(Allah did not send me to be harsh, but He sent me to teach in a gentle and easy manner. If any of them asks me what your decision was, I will tell her.)" This was also recorded by Muslim, but not Al-Bukhari; An-Nasa'i also recorded it. `Ikrimah said: "At that time he was married to nine women, five of them were from Quraysh -- `A'ishah, Hafsah. Umm Habibah, Sawdah and Umm Salamah, may Allah be pleased with them. And he was also married to Safiyyah bint Huyay An-Nadariyyah, Maymunah bint Al-Harith Al-Hilaliyyah, Zaynab bint Jahsh Al-Asadiyyah and Juwayriyyah bint Al-Harith Al-Mustalaqiyyah, may Allah be pleased with all of them.
Ey Peygamber! Senin elinde onlar için genişleteceğin malın yokken nafakalarını genişletmelerini isteyen hanımlarına de ki: "Eğer dünya hayatını ve içindeki ziynetini istiyorsanız, gelin size boşanma bedellerinizi vererek faydalandırayım, hiçbir eza ve zarar görmeyeceğiniz bir boşama ile sizi boşayayım."
Hỡi Nabi! Ngươi hãy nói với các bà vợ của Ngươi khi mà các bà yêu cầu Ngươi tăng thêm mức cấp dưỡng trong lúc Ngươi không có bất cứ gì cấp thêm cho họ: Nếu như các cô muốn cuộc sống trần gian này và sự sống xa hoa của nó thì hãy đến đây Ta sẽ cho các cô hưởng thụ giống như những người vợ được hưởng thụ sau li hôn và rồi Ta sẽ li dị các cô mà không hề gây bất cứ khó khăn nào.
Božiji Poslaniče, reci svojim suprugama, koje su od tebe tražile da na njih trošiš više nego što si dotad trošio, a ti to nemaš: “Ako ovaj svijet i ukrase njegove želite, primite od mene otpremninu, dat ću vam onoliko koliko mogu i lijepo ću vas otpustiti, neću vas povrijediti niti ću vam kakvu štetu nanijeti.”
O Profeta, di' alle tue mogli, quando ti hanno chiesto di aumentare le spese, mentre non hai la possibilità di assecondare le loro richieste: "In verità, se desiderate la vita terrena e l'ornamento che vi è in essa, venite da me e vi concederò il divorzio, e divorzierò in un modo benevolo, privo di risentimento".
Ô Prophète, dis à tes épouses lorsqu’elles te demandent de dépenser plus pour elle alors que tu n'as pas de quoi dépenser plus: Si vous désirez la vie du bas monde et ses ornements, venez donc que je vous donne la compensation méritée pour les femmes répudiées et que je vous répudie sans dommage ni préjudice.
Namun, apabila kalian menginginkan rida Allah dan rida Rasul-Nya, serta kalian menginginkan surga di kehidupan akhirat maka bersabarlah atas kondisi kalian saat ini karena sesungguhnya Allah telah menyiapkan pahala yang besar bagi orang yang berbuat kebaikan di antara kalian dengan bersabar dan pergaulan yang baik.”
Pero si prefieren la complacencia de Al-lah y de Su Mensajero, y buscan el paraíso en la morada de la otra vida, sean pacientes con su condición, porque Al-lah ha preparado una gran recompensa para aquellas de ustedes que hagan el bien mediante la paciencia y la buena convivencia”.
But if you desire the pleasure of Allah and the pleasure of His Messenger, and you seek paradise in the abode of the afterlife, remain patient on your condition, for Allah has prepared a great reward for those of you who do good through patience and good companionship”.
E se desiderate il compiacimento di Allāh e il compiacimento del Suo Messaggero, e se desiderate il Paradiso nell'Ultima Dimoraالدّارالآخرة, allora sopportate le vostre condizioni; in verità, Allāh ha preparato, per coloro che hanno sopportato con costanza e con quieto vivere, una buona ricompensa.
Và nếu các nàng muốn sự hài lòng của Allah, sự hài lòng của Thiên Sứ của Ngài và muốn Thiên Đàng của cuộc sống Đời Sau thì các nàng phải kiên nhẫn trước hoàn cảnh hiện tại. Quả thật, Allah đã chuẩn bị sẵn cho những ai sùng đạo, biết kiên nhẫn và sống tốt trong các nàng một phần thưởng vĩ đại.
Si vous désirez en revanche l’agrément d’Allah et de Son Messager et entrer au Paradis dans l’au-delà, soyez patientes car Allah réserve à celles d’entre vous qui sont bienfaisantes, en patientant et en ayant une vie commune agréable, une immense rétribution.
Kung kayo ay nagnanais ng kaluguran ni Allāh at ng kaluguran ng Sugo Niya, at nagnanais kayo ng tahanang pangkabilang-buhay, magtiis kayo sa kalagayan ninyo sapagkat tunay na si Allāh ay naghanda para sa sinumang gumawa ng maganda kabilang sa inyo – dahil sa pagtitiis at kagandahan ng pakikisama – ng isang pabuyang sukdulan."
Eğer Allah'ın ve resulünün rızasını ve ahirette cennet yurdunu istiyorsanız halinize sabredin. Şüphesiz Allah, içinizden sabırla ihsanda bulunanlara ve iyi geçinenlere büyük bir mükâfat hazırlamıştır.
“A ako je vaš cilj pak pokoravanje Allahu i Njegovom Poslaniku te sticanje nagrade na budućem svijetu, onda se strpite i budite zadovoljne onim što vam je dragi Allah dao. Uzvišeni je Allah dobročiniteljkama među vama pripremio nezamislivo veliku nagradu u Džennetu.”
O donne del Profeta يَٰنِسَآءَ ٱلنَّبِيِّ, riguardo colei che commette un peccato evidente, verrà raddoppiata la sua punizione, nel Giorno della Resurrezione يوم القيامة, a causa della sua posizione e del suo rango, e per proteggere l'onore del Profeta, pace e benedizione di Allāh su di Lui ﷺ; e raddoppiare è cosa facile per Allāh.
¡Mujeres del Profeta! Quien de ustedes cometa un pecado evidente, su castigo se duplicará en el Día del Juicio, debido a su estatus y a su rango, y para proteger al Profeta r. Esto es fácil para Al-lah.
The Wives of the Prophet are not like Other Women
This Ayah is addressed to the wives of the Prophet who chose Allah and His Messenger and the Home of the Hereafter, and remained married to the Messenger of Allah ﷺ. Thus it was befitting that there should be rulings which applied only to them, and not to other women, in the event that any of them should commit open Fahishah. Ibn `Abbas, may Allah be pleased with him, said: "This means Nushuz (rebellion) and a bad attitude." Whatever the case, this is a conditional phrase and it does not imply that what is referred to would actually happen. This is like the Ayat:
وَلَقَدْ أُوْحِىَ إِلَيْكَ وَإِلَى الَّذِينَ مِن قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ
(And indeed it has been revealed to you, as it was to those before you: "If you join others in worship with Allah, surely your deeds will be in vain.") (39:65)
وَلَوْ أَشْرَكُواْ لَحَبِطَ عَنْهُمْ مَّا كَانُواْ يَعْمَلُونَ
(But if they had joined in worship others with Allah, all that they used to do would have been of no benefit to them.) (6:88)
قُلْ إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
(Say: "If the Most Gracious had a son, then I am the first of (Allah's) worshippers.") (43:81)
لَّوْ أَرَادَ اللَّهُ أَن يَتَّخِذَ وَلَداً لاَّصْطَفَى مِمَّا يَخْلُقُ مَا يَشَآءُ سُبْحَـنَهُ هُوَ اللَّهُ الْوَحِدُ الْقَهَّارُ
(Had Allah willed to take a son, He could have chosen whom He willed out of those whom He created. But glory be to Him! He is Allah, the One, the Irresistible.) (39:4). Because their status is so high, it is appropriate to state that the sin, if they were to commit it, would be so much worse, so as to protect them and their Hijab. Allah says:
مَن يَأْتِ مِنكُنَّ بِفَـحِشَةٍ مُّبَيِّنَةٍ يُضَاعَفْ لَهَا الْعَذَابُ ضِعْفَيْنِ
(Whoever of you commits an open Fahishah, the torment for her will be doubled,) Malik narrated from Zayd bin Aslam:
يُضَاعَفْ لَهَا الْعَذَابُ ضِعْفَيْنِ
(the torment for her will be doubled,) "In this world and the next." Something similar was narrated from Ibn Abi Najih, from Mujahid.
وَكَانَ ذلِكَ عَلَى اللَّهِ يَسِيراً
(and that is ever easy for Allah.) it is very easy indeed. Then Allah mentions His justice and His bounty, in the Ayah:
وَمَن يَقْنُتْ مِنكُنَّ للَّهِ وَرَسُولِهِ
(And whosoever of you is obedient to Allah and His Messenger,) i.e., obeys Allah and His Messenger ,
نُؤْتِهَـآ أَجْرَهَا مَرَّتَيْنِ وَأَعْتَدْنَا لَهَا رِزْقاً كَرِيماً
(We shall give her, her reward twice over, and We have prepared for her a noble provision.) i.e., in Paradise, for they will be in the dwellings of the Messenger of Allah ﷺ in the highest reaches of `Illiyin, above the dwellings of all the people, in Al-Wasilah which is the closest of the dwellings of Paradise to the Throne.
The Hijrah (migration to Madinah) had greatly disrupted the economy of the Muslims. Moreover, after the Hijrah, the enemies of Islam kept the Muslims continuously engaged in wars. As a result, the economic condition of the Muslims had seriously deteriorated. The greatest impact of this condition was on the Prophet Muhammad. It was difficult to provide even the bare necessities of life to the members of his household. Things reached the stage when his consorts were forced to demand maintenance. What his consorts asked for was basic necessities, but this was mentioned by God as a demand for worldly glitter—possibly too forceful an expression, just like the expression ‘shameful acts’ (fahishah). The Prophet had been assigned the most important mission in history, i.e. bringing to an end the age of polytheism and ushering in an era of monotheism. Under these circumstances, it was not possible for him to give importance to anything else. So, the consorts of the Prophet were told that either they should live contentedly with the Prophet and display greater endurance or, if that was not acceptable, to seek separation gracefully, but that raising domestic problems and thus diverting the attention of the Prophet could not be countenanced.
O žene Poslanikove, ako bi se dogodilo da neka od vas učini očiti grijeh, Allah bi joj dao dvostruku kaznu u odnosu na druge žene, utoliko jer je dragi Allah vās počastio i odabrao nad ostalim ženama davši da budete suprugama najboljeg čovjeka, Resulullaha, sallallahu 'alejhi ve sellem! Allah je, džellešanuhu, kadar tako žestoko kazniti, to je Njemu lahko.
"Hai istri-istri Nabi, barangsiapa di antara kalian yang me-ngerjakan perbuatan keji yang nyata, niscaya akan dilipat ganda-kan siksaan kepada mereka dua kali lipat. Dan yang demikian itu mudah bagi Allah. Dan barangsiapa dari kalian tetap taat kepada Allah dan RasulNya dan mengerjakan amal yang shalih, niscaya Kami berikan kepadanya pahala dua kali lipat dan Kami sediakan baginya rizki yang mulia." (Al-Ahzab: 30-31).
(30) Setelah mereka memilih Allah, RasulNya dan negeri akhirat, maka Allah سبحانه وتعالى menjelaskan pelipatgandaan pahala untuk mereka dan pelipatgandaan dosa dan kesalahan kalau mereka me-lakukannya, agar mereka lebih bersikap hati-hati dan bersyukur kepada Allah سبحانه وتعالى. Oleh karena itu, Allah menetapkan siapa saja dari mereka yang melakukan perbuatan keji yang nyata, maka mereka mendapatkan siksaan dua kali lipat.
(31) ﴾ وَمَن يَقۡنُتۡ مِنكُنَّ ﴿ "Dan barangsiapa di antara kalian tetap taat" maksudnya, patuh kepada Allah dan RasulNya serta beramal shalih, sedikit atau banyak, ﴾ نُّؤۡتِهَآ أَجۡرَهَا مَرَّتَيۡنِ ﴿ "niscaya Kami berikan kepadanya pahala dua kali lipat" sebagaimana yang Kami berikan kepada selain mereka dua kali lipat, ﴾ وَأَعۡتَدۡنَا لَهَا رِزۡقٗا كَرِيمٗا ﴿ "dan Kami sediakan baginya rizki yang mulia" yaitu surga. Maka mereka pun tunduk kepada Allah dan RasulNya serta melakukan amal shalih. Maka dengan begitu pahala untuk mereka telah diketahui.
Hỡi những phụ nữ của Nabi! Ai trong các ngươi làm điều tội lỗi công khai thì sẽ bị trừng phạt gấp đôi trong Ngày Tận Thế vì địa vị và thân thế của các ngươi và để giữ thanh danh cho Thiên Sứ và việc tăng gấp đôi mức phạt đối với Allah vô cùng đơn giản.
Ey Peygamber hanımları! Sizden kim apaçık bir günah işlerse; makam ve mertebeden dolayı kıyamet günü ona azabı iki kat olarak verilir. Nebi -sallallahu aleyhi ve sellem-'in saygınlığını muhafaza etmek içindir. Bu azabın arttırılması Yüce Allah için çok kolaydır.
O mga maybahay ng Propeta, ang sinumang gagawa kabilang sa inyo ng isang pagsuway na lantad ay pag-iibayuhin para sa kanya ang pagdurusa sa Araw ng Pagbangon nang dalawang ulit dahil sa kalagayan niya at antas niya at dahil sa pangangalaga sa dangal ng Propeta – basbasan siya ni Allāh at batiin ng kapayapaan. Laging ang pag-iibayong iyon kay Allāh ay madali.
30- Ey peygamber hanımları! Sizden kim apaçık bir hayasızlıkta bulunursa ona azabı iki kat verilir. Bu, Allah’a göre pek kolaydır.
31- Sizden her kim de Allah’a ve Rasûlüne itaat eder ve salih amel işlerse, biz de ona mükafatını iki kat veririz. Üstelik biz ona bitmez tükenmez bir rızık hazırlamışızdır.
30-31. Müminlerin anneleri Allah’ı, Rasûlünü ve âhiret yurdunu tercih ettikten sonra Yüce Allah onların mükâfatlarının da günah ve -şâyet bunu gerektirecek bir iş yapacak olurlarsa- veballerinin de kat kat artırılacağını söz konusu etmektedir ki vebalden sakınmaları ve Yüce Allah’a olan şükürleri daha bir artsın. O bakımdan Yüce Allah, onlardan apaçık bir hayasızlıkta bulunanların iki kat azaba uğratılacaklarını belirtmektedir.“Sizden her kim de Allah’a ve Rasûlüne itaat eder ve” az ya da çok “salih amel işlerse, biz de ona mükafatını iki kat veririz.” Başkasına verdiğimizin iki mislini veririz. “Üstelik biz ona bitmez tükenmez bir rızık” olan cenneti “hazırlamışızdır.” Onlar da Allah’a ve Rasûlüne itaat ettiler, salih amel işlediler. Böylelikle onların iki kat mükâfat alacakları da bilinmiş oldu.
Wahai istri-istri Nabi! Siapa di antara kalian melakukan kemaksiatan yang lahir maka dilipatgandakan siksa baginya pada hari Kiamat dua kali lipat dikarenakan kedudukan dan posisi kalian serta demi menjaga harga diri Nabi -ṣallallāhu 'alaihi wa sallam-. Sesungguhnya menggandakan siksa itu bagi Allah adalah mudah.
O wives of the Prophet, whoever amongst you comes with an open sin, her punishment will be doubled on the Day of Judgment, due to her status and rank, and to protect the personage of the Prophet (peace be upon him). And this doubling is easy for Allah.
Ô épouses du Prophète, celle d’entre vous qui commet un péché manifeste verra son châtiment doublé le Jour de la Résurrection en raison de son rang et de sa condition et par égard pour le Prophète. Ce doublement de châtiment est certainement facile pour Allah.
The particular position of the blessed wives and the rationale of hard restrictions placed on them
يَا نِسَاءَ النَّبِيِّ مَن يَأْتِ مِنكُنَّ بِفَاحِشَةٍ مُّبَيِّنَةٍ يُضَاعَفْ لَهَا الْعَذَابُ ضِعْفَيْنِ ۚ وَكَانَ ذَٰلِكَ عَلَى اللَّـهِ يَسِيرًا ﴿30﴾ وَمَن يَقْنُتْ مِنكُنَّ لِلَّـهِ وَرَسُولِهِ وَتَعْمَلْ صَالِحًا نُّؤْتِهَا أَجْرَهَا مَرَّتَيْنِ وَأَعْتَدْنَا لَهَا رِزْقًا كَرِيمًا ﴿31﴾
O wives of the Prophet, whoever from among you will commit a clearly shameful act, the punishment will be doubled for her. And it is easy for Allah to do so. [ 30] And whoever of you stays obedient to Allah and His messenger, and acts righteously, We shall give her twice her reward, and We have prepared for her a prestigious provision. [ 31]
From the above verses we notice that the Qur'an mentions therein a particular position of the blessed wives: If they were to commit some sin, they will have to face a punishment which will be twice that of other women. In other words, one sin committed by them will be made to stand for two. Similarly, if they did good deeds, the reward given to them will also be twice that of other women - that is, one good deed done by them will stand for two.
In a way, this verse is a recompense of what the blessed wives did at the time of the revelation of the Verse of Choice whereupon they chose to remain wedded to the Holy Prophet ﷺ and sacrificed whatever material benefits there were in doing otherwise. In return for this, Allah Ta’ ala gave one good deed done by them the status of two. As for the two-fold punishment in the event of some sin from them, that too came to be because of their special superiority and distinctive gentleness and because it stands proved both rationally and textually that Divine punishment for heedlessness and rebellion does increase in proportion to the honor and regard in which one is held.
Certainly great are the blessings of Allah Ta’ ala upon the blessed wives. Allah Ta’ ala chose them to be the wives of His Rasul ﷺ . The Divine Revelation kept descending in their homes. Under such arrangements, is it not that the least error or shortcoming on their part would be nothing but big? And if, pain is caused to the Holy Prophet ﷺ at the hands of others, then, it would be far more severe in effect that some such occasion of pain or discomfort issues forth from their side. The very words of the
Qur'an: وَاذْكُرْنَ مَا يُتْلَىٰ فِي بُيُوتِكُنَّ (And be mindful of Allah's verses and the wisdom that is recited in your homes) appearing in verse 34 point out to this reason.
Special Note
Looked at in terms of the Muslim community at large, this distinction of the blessed wives - that they receive a two-fold reward of their deed - does not make it necessary that no individual or group is not to be blessed with a two-fold reward for some distinction of theirs. For example, there is the case of those from among the people of the Book who embraced Islam. About them, it was said in the Qur'an: أُولَـٰئِكَ يُؤْتَوْنَ أَجْرَهُم مَّرَّتَيْنِ (Such people will be given their reward twice - al-Qasas, 28:54).
In the blessed letter the Holy Prophet ﷺ wrote to the Byzantine Emperor, it was because of this Qur'anic statement that he particularly wrote: یُوتِکَ اللہ ُ اَجرَکَ مَرَّتَینِ (you will be given your reward twice by Allah). As for the clarification of 'giving a reward twice' to the people of the Book who embrace Islam, it is already present in the Qur'an. Then, there is yet another Hadith where a similar two-fold reward has been mentioned for three persons. Details about it appear in the commentary on Surah al-Qasas under the verse: يُؤْتَوْنَ أَجْرَهُم مَّرَّتَيْنِ (will be given their reward twice - 28:54) in Volume VI of Tafsir Ma’ ariful-Qur'an.
The reward for the good deed of an ` Alim exceeds that of others, and the punishment of his sin too
In Ahkam ul-Qur'an, Imam Abu Bakr al-Jassas (رح) has said: The reason for which Allah Ta’ ala has declared the reward of the good deed of the blessed wives to be two-fold and the punishment of their disobedience also to be two-fold - i.e. their being the special recipients of the prophetic knowledge and Divine revelation--- is also present there in the case of Muslim religious scholars (the ` ulama' of deen). Therefore, an ` Alim (Muslim religious scholar) whose practice is in accord with his 'ilm (knowledge) will find the reward of that deed of his to be more than others. And if he were to commit some sin, the punishment too will be more than others.
The word: فَاحِشَةٍ (fahishah) appearing in: بِفَاحِشَةٍ مُّبَيِّنَةٍ - 30) is used in the Arabic language for acts of shame as well as for disobedience and sin in an absolute sense. This word has been used in the Qur'an at many places. In this verse, this word cannot be taken to mean acts of shame because Allah Ta’ ala has kept the wives of all His prophets immune from this serious fault. None of the wives of the blessed prophets has ever committed any act of this nature. The wives of Sayyidna Lut (علیہ السلام) and Sayyidna Nuh (علیہ السلام) deviated from the faith preached by them, rebelled, and were punished for it. But, none of them was ever charged of committing an act of shame. As for the blessed wives of the Holy Prophet ﷺ ، there was absolutely no probability that any such act of immodesty will ever issue forth from them. Therefore, the word: فَاحِشَةٍ fahishah in this verse means common sins or the causing of pain and discomfort to the Holy Prophet ﷺ . Then the word: مُّبَيِّنَةٍ (mubayyinah: open, clear, manifest) used here along with فَاحِشَةٍ s an evidence in support, because acts of shamelessness are not 'mubayyinah' ( clear, manifest) anywhere. That takes place secretly. So, the expression: فَاحِشَةٍ مُّبَيِّنَةٍ ( clearly shameful act) means common sins, or the causing of pain to the Holy Prophet ﷺ . Out of the Tafsir authorities, -Muqatil Ibn Sulaiman has declared that the sense of 'shameful act' in this verse is either disobeying the Holy Prophet ﷺ or demanding something from him the fulfillment of which is hard on him. (Reported by al-Baihaqi in As-Sunan)
It will be noticed that the two-fold punishment has been identified by the Qur'an only with 'clearly shameful act'. But, for the two-fold reward, it has imposed several restrictions, as in: وَمَن يَقْنُتْ مِنكُنَّ لِلَّـهِ وَرَسُولِهِ وَتَعْمَلْ صَالِحًا نُّؤْتِهَا أَجْرَهَا مَرَّتَيْنِ (And whoever of you stays obedient to Allah and His messenger, and acts righteously, We shall give her twice her reward-- 31). Here, qunut, that is, staying obedience to Allah and His Messenger ﷺ is a condition. Then, acting righteously is yet another condition. The reason is that reward comes only when obedience is perfect while, for punishment, even a single sin is enough.
Whoever from among you obeys Allah and His Messenger, and does good deeds which are pleasing to Allah, Allah will grant her double the reward all other women get, and will prepare for her a noble reward in the Hereafter, which is Paradise.
A quienes de ustedes obedezcan a Al-lah y a Su Mensajero, y obren rectamente, Al-lah les otorgará el doble de la recompensa que a las demás mujeres, y les preparará una noble recompensa en el Más Allá, en el Paraíso.
Và ai trong các nàng luôn là người biết hạ mình kính cẩn làm theo Allah và Thiên Sứ của Ngài trong những việc làm thiện dưới sự hài lòng của Allah - thì chắc chắn sẽ được Ngài ân thưởng cho những việc làm không đáng kể đó của tất cả các nàng và Ngài còn chuẩn bị sẵn cho các nàng vào Ngày Sau muôn vàn bổng lộc, đó là Thiên Đàng.
Sizden (Peygamber hanımlarından) kim, Allah'a ve resulüne itaat etmeye devam eder ve Allah katında razı olunan salih ameller işlerse; ona diğer kadınların sevabının iki katı sevap veririz ve onun için ahirette güzel bir ecir hazırlarız. Bu ecir cennettir.
S druge strane, Plemeniti Allah dat će, u odnosu na druge žene, dvostruku nagradu onoj Poslanikovoj ženi koja je odana Sveznajućem Allahu i koja dosljedno slijedi Poslanika islama – njoj je Allah, džellešanuhu, pripremio plemenitu opskrbu – džennet.
Celle parmi vous qui obéit constamment à Allah et à Son Messager et accomplit de bonnes œuvres agréées par Allah, Nous lui accorderons une récompense double de celle des autres femmes et dans l’au-delà, Nous lui réserverons une rétribution généreuse qui est le Paradis.
E chiunque tra voi perseveri nell'obbedienza ad Allāh e al Suo Messaggero, e compia buone azioni che compiacciono Allāh, gli concederemo doppia ricompensa, e altro ancora, rispetto a tutte le altre donne. E abbiamo preparato per quest'ultima, nell'Aldilà, una buona ricompensa, ovvero il Paradiso.
Ang sinumang mamamalagi sa pagtalima kay Allāh at sa Sugo Niya kabilang sa inyo at gagawa ng gawang maayos na kinalulugdan sa ganang kay Allāh ay magbibigay sa kanya ng gantimpala na doble sa iba pa sa kanya sa lahat ng mga babae. Naghanda Kami para sa kanya sa Kabilang-buhay ng isang pabuyang masagana, ang Paraiso.
Barang siapa di antara kalian yang menaati Allah dan Rasul-Nya dan mengerjakan amal saleh yang diridai di sisi Allah maka Kami akan memberikan kepadanya pahala dua kali lipat dari pahala wanita-wanita lain dan Kami telah siapkan baginya di akhirat pahala yang mulia, yaitu surga.
O žene Resulullahove, vi ste na višem položaju i vrednije ste od drugih žena! Štaviše, vaš stepen nijedna žena ne može dostići ukoliko budete izvršavale vjeronaredbe i sustezala se od vjerozabrana. Stoga ne razgovarajte sa stranim muškarcima zavodljivim glasom koji će probuditi požudu i navesti na grijeh one čija su srca bolesna. Kad govorite, govorite pristojne riječi u kojima se ogleda ozbiljnost, i to onoliko koliko je potrebno.
"Hai istri-istri Nabi, kalian tidaklah seperti wanita yang lain, jika kamu bertakwa. Maka janganlah kalian tunduk dalam berbicara sehingga berkeinginanlah orang yang ada penyakit da-lam hatinya, dan ucapkanlah perkataan yang baik, dan hendaklah kalian tetap di rumah kalian, dan janganlah kalian berhias dan bertingkah laku seperti orang-orang Jahiliyah yang dahulu, dan dirikanlah shalat, tunaikanlah zakat dan taatilah Allah dan RasulNya. Sesungguhnya Allah bermaksud hendak menghilangkan dosa dari kalian, hai ahlul bait dan membersihkan kalian sebersih-bersihnya. Dan ingatlah sesuatu yang dibacakan di rumah kalian dari ayat-ayat Allah dan hikmah (Sunnah Nabi kalian). Sesung-guhnya Allah Mahalembut lagi Maha Mengetahui." (Al-Ahzab: 32-34).
(32) Allah سبحانه وتعالى berfirman, ﴾ يَٰنِسَآءَ ٱلنَّبِيِّ ﴿ "Hai istri-istri Nabi" satu sapaan (khithab) untuk mereka semua, ﴾ لَسۡتُنَّ كَأَحَدٖ مِّنَ ٱلنِّسَآءِ إِنِ ٱتَّقَيۡتُنَّۚ ﴿ "kalian tidaklah seperti wanita yang lain, jika kalian bertakwa" kepada Allah. Karena sesungguhnya kalian dengan begitu mengungguli seluruh kaum wanita dan tidak satu pun wanita bisa menyamai ka-lian. Maka sempurnakanlah takwa dengan seluruh sarana (wasilah) dan tujuan-tujuannya. Maka dari itu mereka dibimbing untuk me-mutus segala sarana yang diharamkan, seraya berfirman, ﴾ فَلَا تَخۡضَعۡنَ بِٱلۡقَوۡلِ ﴿ "Maka janganlah kalian tunduk dalam berbicara," maksudnya, dalam berbicara kepada kaum laki-laki, atau pembicaraan yang mana mereka dapat mendengarnya, lalu kalian bersikap halus dan berbicara dengan perkataan lembut yang dapat merangsang, se-hingga berkeinginanlah ﴾ ٱلَّذِي فِي قَلۡبِهِۦ مَرَضٞ ﴿ "orang yang ada penyakit dalam hatinya," maksudnya, penyakit birahi zina. Sebab, orang seperti itu selalu siap mengintai perangsang apa pun yang dapat merangsangnya, karena hatinya tidak sehat. Sedangkan hati yang sehat tidak mempunyi syahwat (ketertarikan) kepada segala se-suatu yang Allah haramkan. Sebab, hati seperti itu (yang sehat. Pent.) hampir tidak dapat dirangsang dan digerakkan oleh sebab-sebab (yang merangsang) karena kesehatan dan kebersihannya dari penyakit. Sangat berbeda dengan orang yang hatinya sakit yang tidak sanggup menahan godaan yang bisa ditahan oleh orang yang berhati sehat, dan tidak bisa sabar atas sesuatu yang mana orang yang berhati sehat bisa sabar. Jadi, pemicu sekecil apa pun yang ada dan merangsangnya untuk melakukan yang haram, maka ia akan memenuhi rangsangannya dan langsung melakukannya.
Ini membuktikan
أَنَّ الْوَسَائِلَ لَهَا أَحْكَامُ الْمَقَاصِدِ.
"Bahwa faktor (penyebab dan) sarana mempunyai hukum-hukum menurut tujuannya,"
sebab hukum asal sikap tunduk dan sikap lembut dalam berbicara itu mubah (boleh). Akan tetapi karena ia bisa menjadi sarana (pe-nyebab) kepada hal yang diharamkan, maka ia tidak diperbolehkan. Maka dari itu, hendaknya seorang perempuan tidak melembutkan suaranya dalam berbicara kepada laki-laki.
Dan ketika Allah سبحانه وتعالى melarang mereka bersikap lembut dalam berkata, maka bisa jadi muncul dugaan salah bahwa mereka dipe-rintah untuk memperkasar perkataan. Hal ini disingkirkan dengan FirmanNya, ﴾ وَقُلۡنَ قَوۡلٗا مَّعۡرُوفٗا ﴿ "Dan ucapkanlah perkataan yang baik," maksudnya, tidak kasar dan tidak kering, sebagaimana (perintah untuk) tidak lembut lagi tunduk. Cobalah perhatikan bagaimana Allah berfirman, ﴾ فَلَا تَخۡضَعۡنَ بِٱلۡقَوۡلِ ﴿ "Maka janganlah kalian tunduk dalam berbicara," Allah tidak mengatakan, "Maka janganlah lembut dalam berbicara." Hal tersebut karena yang dilarang adalah pembicaraan lembut yang di situ terkandung sikap tunduknya seorang wanita kepada laki-laki dan salah tingkah di hadapannya. Dan orang yang tunduk adalah orang yang membuat orang lain ingin padanya. Berbeda dengan orang yang berbicara dengan pembicaraan lembut yang tidak mengandung sikap tunduk, bahkan terkadang bisa mengandung sikap keras dan mampu mengalahkan lawan. Maka orang yang seperti ini, lawan jenisnya tidak berkeinginan padanya. Maka dari itu Allah سبحانه وتعالى memuji RasulNya karena kelembutan beliau, seraya berfirman,
﴾ فَبِمَا رَحۡمَةٖ مِّنَ ٱللَّهِ لِنتَ لَهُمۡۖ ﴿
"Maka disebabkan rahmat dari Allah-lah kamu berlaku lemah lembut terhadap mereka." (Ali Imran: 159).
Dan Dia berfirman kepada Musa dan Harun,
﴾ ٱذۡهَبَآ إِلَىٰ فِرۡعَوۡنَ إِنَّهُۥ طَغَىٰ 43 فَقُولَا لَهُۥ قَوۡلٗا لَّيِّنٗا لَّعَلَّهُۥ يَتَذَكَّرُ أَوۡ يَخۡشَىٰ 44 ﴿
"Pergilah kamu berdua kepada Fir'aun, sesungguhnya dia telah melampaui batas; maka berbicaralah kamu berdua kepadanya dengan kata-kata yang lemah lembut, mudah-mudahan dia ingat atau takut." (Thaha: 43-44).
Dan Firman Allah سبحانه وتعالى, ﴾ فَيَطۡمَعَ ٱلَّذِي فِي قَلۡبِهِۦ مَرَضٞ ﴿ "Sehingga berke-inginanlah orang yang ada penyakit dalam hatinya" padahal Dia me-merintahkan supaya menjaga kemaluan dan Dia memuji laki-laki dan perempuan yang memelihara kemaluannya, serta Dia melarang perbuatan mendekati zina. Ini menunjukkan bahwa sepantasnya seorang hamba apabila merasakan pada dirinya ada kondisi seperti ini, dan dia merasa berhasrat untuk melakukan yang diharamkan saat melihat atau mendengar pembicaraan orang yang dia suka, dan dia merasakan adanya motivator (syahwat) keinginannya telah tertuju kepada yang haram, maka hendaknya dia mengetahui bahwa itu adalah penyakit, dan hendaklah dia bersungguh-sungguh dalam upaya melemahkan penyakit ini dan menumpas bisikan-bisikan rendahan itu, serta bermujahadah melawan nafsu untuk menyelamatkan diri dari penyakit yang sangat berbahaya ini, dan memohonlah kepada Allah perlindungan dan taufikNya; dan (hen-daklah dia mengetahui) bahwa upaya yang demikian ini termasuk dalam kategori memelihara kemaluan (kehormatan) yang diperin-tahkan.
(33) ﴾ وَقَرۡنَ فِي بُيُوتِكُنَّ ﴿ "Dan hendaklah kalian tetap di rumah kalian," maksudnya, tinggal selalu di dalam rumah, sebab yang demikian itu lebih selamat dan lebih menjaga kehormatan kalian, ﴾ وَلَا تَبَرَّجۡنَ تَبَرُّجَ ٱلۡجَٰهِلِيَّةِ ٱلۡأُولَىٰۖ ﴿ "dan janganlah kalian berhias dan bertingkah laku seperti orang-orang Jahiliyah yang dahulu." Maksudnya, janganlah kalian banyak keluar dengan berhias atau memakai wangi-wangian seba-gaimana kebiasaan wanita jahiliyah dahulu yang sama sekali tidak mempunyai pengetahuan dan agama. Semua ini adalah untuk mencegah keburukan dan segala pemicunya.
Dan tatkala Allah memerintah mereka bertakwa secara umum dan diperintah melakukan beberapa partikal takwa, maka Allah menegaskannya karena melihat betapa butuhnya kaum wanita kepadanya. Demikian pula Allah memerintah mereka untuk taat, khususnya melakukan shalat dan zakat yang keduanya sangat diperlukan oleh setiap orang; dan keduanya merupakan ibadah yang paling besar dan ketaatan yang paling mulia. Sebab di dalam shalat terkandung keikhlasan kepada al-ma`bud (Allah سبحانه وتعالى), sedang-kan di dalam zakat terkandung ihsan (berbuat baik) kepada orang lain.
Lalu Allah memerintah mereka taat secara umum, seraya berfirman, ﴾ وَأَطِعۡنَ ٱللَّهَ وَرَسُولَهُۥٓۚ ﴿ "Taatilah Allah dan RasulNya," termasuk dalam taat kepada Allah dan RasulNya adalah segala perintah yang diperintahkan oleh keduanya, baik yang bersifat perintah wajib atau yang bersifat anjuran. ﴾ إِنَّمَا يُرِيدُ ٱللَّهُ ﴿ "Sesungguhnya Allah bermaksud" dengan perintah yang diperintahkan kepada kalian dan larangan yang dilarang terhadap kalian ﴾ لِيُذۡهِبَ عَنكُمُ ٱلرِّجۡسَ ﴿ "hendak meng-hilangkan dosa dari kalian " maksudnya, gangguan, keburukan dan kotoran ﴾ أَهۡلَ ٱلۡبَيۡتِ وَيُطَهِّرَكُمۡ تَطۡهِيرٗا ﴿ "hai ahlul bait, dan membersihkan kalian sebersih-bersihnya," sehingga kalian menjadi orang-orang yang suci lagi disucikan. Maksudnya, maka pujilah Rabb kalian dan bersyu-kurlah kepadaNya atas semua perintah-perintah dan larangan-larangan tersebut yang telah Dia kabarkan kemaslahatannya; yaitu bahwa sesungguhnya semua itu adalah murni demi kemaslahatan kalian, bahkan sama sekali Allah tidak menghendaki dosa bagi kalian dengan hal itu, melainkan agar jiwa kalian suci, akhlak ka-lian menjadi bersih dan amal perbuatan kalian menjadi baik serta pahala kalian menjadi sangat besar.
(34) Tatkala Allah memerintah mereka beramal (shalih) yang pada dasarnya adalah berbuat dan meninggalkan, maka Allah memerintah mereka belajar ilmu dan menjelaskan kepada mereka caranya, seraya berfirman, ﴾ وَٱذۡكُرۡنَ مَا يُتۡلَىٰ فِي بُيُوتِكُنَّ مِنۡ ءَايَٰتِ ٱللَّهِ وَٱلۡحِكۡمَةِ ﴿ "Dan ingatlah apa yang dibacakan di rumah kalian dari ayat-ayat Allah dan hikmah (Sunnah Nabi)," yang dimaksud ayat-ayat Allah adalah al-Qur`an, sedangkan hikmah adalah rahasia-rahasianya dan sunnah RasulNya, dan Allah juga memerintah mereka mengingat al-Qur`an, yang mencakup mengingat lafazhnya dengan cara mem-bacanya dan mengingat maknanya dengan cara merenungkan dan memikirkannya serta mengambil kesimpulan hukum-hukumnya dan hikmah-hikmahnya dan mengingat pengamalan dan tafsirnya.
﴾ إِنَّ ٱللَّهَ كَانَ لَطِيفًا خَبِيرًا ﴿ "Sesungguhnya Allah Mahalembut lagi Maha Mengetahui," mengetahui segala rahasia semua perkara dan segala sesuatu yang tersimpan di dalam dada serta segala yang tersem-bunyi di langit dan bumi serta amal perbuatan yang nampak dan yang dirahasiakan. Kelembutan dan pengetahuanNya menuntut untuk menghimbau mereka untuk ikhlas, menyembunyikan amal perbuatan, dan (menuntut) pembalasan Allah سبحانه وتعالى atas semua amal perbuatan itu. Dan di antara makna al-Lathif (Yang Mahalembut) adalah Dzat Yang menghalau hambaNya kepada kebaikan dan melindunginya dari keburukan dengan cara-cara yang tersembunyi yang tidak bisa dirasakan, dan menggiring sebagian rizki kepadanya tanpa dia ketahui, dan memperlihatkan kepadanya sebab-sebab yang tidak disukai jiwa, yang mana hal itu menjadi jalan baginya menuju derajat yang paling tinggi dan kedudukan yang teratas.
The consorts of the Prophet had the position of leaders in the society. Such people have to make greater sacrifices than those made by ordinary people. That is why God has promised a double reward for such people. They use more will power than others in the performance of a (good) deed and that is why they receive greater credit for it. The Prophet’s consorts in view of their qualities used to come in contact with others very often. People used to come to them to seek guidance on religious matters. That is why they were instructed to adopt a slightly dry tone while talking to others and not talk to them informally and familiarly as one is likely to do in the case of near relatives (in respect of whom marriage is not permissible).
Wahai istri-istri Nabi Muhammad -ṣallallāhu 'alaihi wa sallam-! Kalian tidaklah seperti wanita-wanita lain dalam hal keutamaan dan kemuliaan, akan tetapi dalam hal keutamaan dan kemuliaan ini kalian berada pada tingkat yang tidak bisa dicapai oleh wanita selain kalian, apabila kalian menaati perintah Allah dan menjauhi larangan-Nya. Oleh sebab itu, janganlah kalian melembutkan ucapan dan merendahkan suara saat kalian sedang berbicara dengan orang-orang asing dari kalangan lelaki, sehingga orang-orang yang di dalam hati mereka terdapat penyakit nifak dan syahwat yang haram menjadi bangkit karena hal itu. Akan tetapi, ucapkanlah ucapan yang jauh dari keraguan, yaitu dengan menjadikan ucapan tersebut serius, tidak ada main-main, dan sekadar yang diperlukan saja.
Enjoining certain Manners so that the Mothers of the Believers may be an Example; and the Prohibition of Tabarruj
These are the good manners which Allah enjoined upon the wives of the Prophet so that they would be an example for the women of the Ummah to follow. Allah said, addressing the wives of the Prophet that they should fear Allah as He commanded them, and that no other woman is like them or can be their equal in virtue and status. Then Allah says:
فَلاَ تَخْضَعْنَ بِالْقَوْلِ
(then be not soft in speech,) As-Suddi and others said, this means, do not be gentle in speech when addressing men. Allah says:
فَيَطْمَعَ الَّذِى فِى قَلْبِهِ مَرَضٌ
(lest he in whose heart is a disease should be moved with desire,) means, something unclean.
وَقُلْنَ قَوْلاً مَّعْرُوفاً
(but speak in an honorable manner.) Ibn Zayd said: "Decent and honorable talk that is known to be good." This means that she should address non-Mahram men in a manner in which there is no softness, i.e., a woman should not address a non-Mahram man in the same way that she addresses her husband.
وَقَرْنَ فِى بُيُوتِكُنَّ
(And stay in your houses,) means, stay in your houses and do not come out except for a purpose. One of the purposes mentioned in Shari`ah is prayer in the Masjid, so long as the conditions are fulfilled, as the Messenger of Allah ﷺ said:
«لَا تَمْنَعُوا إِمَاءَ اللهِ مَسَاجِدَ اللهِ وَلْيَخْرُجْنَ وَهُنَّ تَفِلَات»
(Do not prevent the female servants of Allah from the Masjids of Allah, but have them go out without wearing fragrance.) According to another report:
«وَبُيُوتُهُنَّ خَيْرٌ لَهُن»
(even though their houses are better for them.)
وَلاَ تَبَرَّجْنَ تَبَرُّجَ الْجَـهِلِيَّةِ الاٍّولَى
(and do not Tabarruj yourselves like the Tabarruj of the times of ignorance,) Mujahid said: "Women used to go out walking in front of men, and this was the Tabarruj of Jahiliyyah." Qatadah said:
وَلاَ تَبَرَّجْنَ تَبَرُّجَ الْجَـهِلِيَّةِ الاٍّولَى
(and do not Tabarruj yourselves like the Taburruj of the times of ignorance,) "When they go out of their homes walking in a shameless and flirtatious manner, and Allah, may He be exalted, forbade that." Muqatil bin Hayyan said:
وَلاَ تَبَرَّجْنَ تَبَرُّجَ الْجَـهِلِيَّةِ الاٍّولَى
(and do not Tabarruj yourselves like the Tabarruj of the times of ignorance,) "Tabarruj is when a woman puts a Khimar on her head but does not tie it properly." So her necklaces, earrings and neck, and all of that can be seen. This is Tabarruj, and Allah addresses all the women of the believers with regard to Tabarruj.
وَأَقِمْنَ الصَّلَوةَ وَءَاتِينَ الزَّكَـوةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ
(and perform the Salah, and give Zakah and obey Allah and His Messenger.) Allah first forbids them from evil, then He enjoins them to do good by establishing regular prayer, which means worshipping Allah alone with no partner or associate, and paying Zakah, which means doing good to other people.
وَأَطِعْنَ اللَّهَ وَرَسُولَهُ
(and obey Allah and His Messenger.) This is an instance of something specific being followed by something general.
The Wives of the Prophet are Members of His Household (Ahl Al-Bayt)
إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيــراً
(Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification.) This is a clear statement that the wives of the Prophet are included among the members of his family (Ahl Al-Bayt) here, because they are the reason why this Ayah was revealed, and the scholars are unanimously agreed that they were the reason for revelation in this case, whether this was the only reason for revelation or there was also another reason, which is the correct view. Ibn Jarir recorded that `Ikrimah used to call out in the marketplace:
إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيــراً
(Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification.) "This was revealed solely concerning the wives of the Prophet." Ibn Abi Hatim recorded that Ibn `Abbas said concerning the Ayah:
إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ
(Allah wishes only to remove Ar-Rijs from you, O members of the family,) "It was revealed solely concerning the wives of the Prophet ." `Ikrimah said: "Whoever disagrees with me that it was revealed solely concerning the wives of the Prophet , I am prepared to meet with him and pray and invoke the curse of Allah upon those who are lying." So they alone were the reason for revelation, but others may be included by way of generalization. Ibn Jarir narrated that Safiyyah bint Shaybah said: "`A'ishah, may Allah be pleased with her, said, `The Prophet went out one morning wearing a striped cloak of black camel's hair. Al-Hasan, may Allah be pleased with him, came and he wrapped him in the cloak with him. Then Al-Husayn, may Allah be pleased with him, came and he wrapped him in the cloak with him. Then Fatimah, may Allah be pleased with her, came and he wrapped her in the cloak with him. Then `Ali, may Allah be pleased with him, came and he wrapped him in the cloak with him, then he said:
إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيــراً
(Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification.) This was recorded by Muslim. In his Sahih, Muslim recorded that Yazid bin Hayyan said: "Husayn bin Sabrah, `Umar bin Muslim and I went to Zayd bin Arqam, may Allah be pleased with him, and when we had sat down with him, Husayn said: `You are so fortunate, O Zayd! You saw the Messenger of Allah ﷺ and heard his speeches, and you went on military campaigns with him, and you prayed behind him. You are so fortunate, O Zayd! Tell us what you heard from the Messenger of Allah ﷺ.' He said, `O son of my brother, by Allah, I have grown old and it has been a long time, and I have forgotten some of the things that I used to know from the Messenger of Allah ﷺ. Whatever I tell you, accept it, and whatever I do not tell you, do not worry about it.' Then he said, `One day, the Messenger of Allah stood up to address us by the well of Khumm, between Makkah and Al-Madinah, and he praised Allah and thanked Him, and he preached and reminded us. Then he said:
«أَمَّا بَعْدُ، أَلَا أَيُّهَا النَّاسُ فَإِنَّمَا أَنَا بَشَرٌ يُوشِكُ أَنْ يَأْتِيَنِي رَسُولُ رَبِّي فَأُجِيبَ، وَأَنَا تَارِكٌ فِيكُمْ ثَقَلَيْنِ: أَوَّلُهُمَا كِتَابُ اللهِ تَعَالَى، فِيهِ الْهُدَى وَالنُّورُ فَخُذُوا بِكِتَابِ اللهِ وَاسْتَمْسِكُوا بِه»
(Thereafter! O people, I am merely a human being and soon the messenger of my Lord will come and I will answer him. I am leaving behind two things with you, the first of which is the Book of Allah in which is guidance and light, so seize the Book of Allah and hold fast to it.) He urged them to cling to the Book of Allah, then he said:
«وَأَهْلُ بَيْتِي أُذَكِّرُكُمُ اللهَ فِي أَهْلِ بَيْتِي، أُذَكِّرُكُمُ اللهَ فِي أَهْلِ بَيْتِي»
(And the members of my family (Ahl Al-Bayt): Remember Allah with regard to the members of my family, remember Allah with regard to the members of my family.) saying it three times.' Husayn said to him, `Who are the members of his family (Ahl Al-Bayt), O Zayd Are not his wives members of his family' He said, `His wives are members of his family, but the members of his family are those who are not permitted to receive charity after he died.' He said, `Who are they' He said, `They are the family of `Ali, the family of `Aqil, the family of Ja`far and the family of `Abbas, may Allah be pleased with them.' He said, `Were all of these forbidden to receive charity after his death' He said, `Yes."' This Commentary is from Zayd bin Arqam and is not Marfu`
The Command to follow the Qur'an and Sunnah
The one who ponders the meaning of the Qur'an will have no doubt that the wives of the Prophet are included among those who are referred to in the Ayah:
إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيــراً
(Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification.) The context clearly refers to them. Allah then says:
وَاذْكُـرْنَ مَا يُتْـلَى فِى بُيُوتِكُـنَّ مِنْ ءَايَـتِ اللَّهِ وَالْحِكْــمَةِ
(And remember, that which is recited in your houses of the Ayat of Allah and Al-Hikmah.) meaning, `act in accordance with that of the Qur'an and Sunnah which Allah revealed to His Messenger in your houses.' This was the view of Qatadah and others. `And remember this blessing with which you alone of all the people have been favored, that the revelation comes down in your houses and not those of other people.' `A'ishah As-Siddiqah bint As-Siddiq, may Allah be pleased with them, was foremost among them with in this blessing and was the most fortunate, and the most favored with this mercy. For the revelation did not come to the Messenger of Allah ﷺ in the bed of any of his wives except hers, as he stated. Some of the scholars, may Allah have mercy on them, said: "This was because he did not marry any other virgin besides her, and no man slept with her in her bed before him , may Allah be pleased with her." So it was befitting that she should be singled out for this blessing and high status. But if his wives are members of his household, then this title is even more fitting for his own relatives. Ibn Abi Hatim recorded that Abu Jamilah said: "Al-Hasan bin `Ali, may Allah be pleased with them both, was appointed as Khalifah when `Ali was killed." He said: "While he was praying, a man leapt on him and stabbed him with a dagger." Husayn claimed that he heard that the one who stabbed him was a man from Banu Asad, and Al-Hasan, may Allah be pleased with him, was prostrating at the time. He said, "They claimed that he received the wound in his hip. He was ill as a result for many months, then he recovered. He ascended the Minbar and said: `O people of `Iraq! Have Taqwa of Allah concerning us, for we are your leaders and your guests, and we are members of the family (Ahl Al-Bayt) concerning whom Allah said:
إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيــراً
(Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification.)' He kept saying this until there was no one left in the Masjid who was not weeping and sobbing."
إِنَّ اللَّهَ كَانَ لَطِيفاً خَبِيراً
(Verily, Allah is Ever Most Courteous, Well-Acquainted with all things.) means, `by His kindness towards you, you have reached this status, and by His knowledge of you and that you are qualified for that status, He has given this to you and singled you out for it.' Ibn Jarir, may Allah have mercy on him, said: "And remember how Allah blessed you by causing the Ayat of Allah and Al-Hikmah to be recited in your houses, so give thanks to Allah for that and praise Him.
إِنَّ اللَّهَ كَانَ لَطِيفاً خَبِيراً
(Verily, Allah is Ever Most Courteous, Well-Acquainted with all things.) means, `He is kind towards you, for He has caused the Ayat of Allah and Al-Hikmah to be recited in your houses,' and Al-Hikmah means the Sunnah. And He is Well-Acquainted with you means, `He chose you as wives for His Messenger.' Qatadah said:
وَاذْكُـرْنَ مَا يُتْـلَى فِى بُيُوتِكُـنَّ مِنْ ءَايَـتِ اللَّهِ وَالْحِكْــمَةِ
(And remember, that which is recited in your houses of the Ayat of Allah and Al-Hikmah.) "He is reminding them of His favor." This was narrated by Ibn Jarir. `Atiyah Al-`Awfi commented on the Ayah:
إِنَّ اللَّهَ كَانَ لَطِيفاً خَبِيراً
(Verily, Allah is Ever Most Courteous, Well-Acquainted with all things.) "He knows when and where to reveal Al-Hikmah." This was recorded by Ibn Abi Hatim, then he said: "This was also narrated from Ar-Rabi` bin Anas from Qatadah. "
Hỡi những người vợ của Nabi Muhammad - cầu xin sự bình an cho Người - hẳn các nàng là những người rất tốt đẹp và có địa vị cao quý không giống bao thiếu nữ khác. Không! đúng hơn, các nàng là những người có một phẩm chất tốt đẹp và một địa vị rất là cao quý trong xã hội mà không có ai có thể sánh được với các nàng nếu các nàng là những người biết hạ mình làm theo những gì mà Allah ra lệnh và tuyệt đối kìm hãm trước điều nghiêm cấm của Ngài. Bởi thế, các nàng chớ nên ăn nói với giọng điệu lả lơi khi nói chuyện với những người đàn ông bên cạnh, e rằng đó sẽ là nguyên nhân biến con tim các nàng trở thành những căn bệnh tà dâm và sự ham muốn dẫn đến hành động trái luật Haram. Bởi thế, các nàng hãy ăn nói một cách lịch thiệp và trang nhã tránh dùng những từ ẻo lả, quả thật đó là điều rất cần thiết cho các nàng.
Ô épouses du Prophète Muħammad, vous n’êtes pas égales en mérite et en honneur au reste des femmes. Vous êtes en effet supérieures en mérite, en honneur et en degré à n’importe quelle autre femme si vous obéissez aux ordres d’Allah et renoncez à Ses interdits. Ne soyez pas douces dans votre manière de parler avec les hommes étrangers afin que ceux dont les cœurs sont atteints d’hypocrisie et de désir charnel illicite ne vous convoitent pas. Dites, au contraire, des paroles dénuées de toute ambiguïté: que les paroles adressées par nécessité soient dites sur un ton sérieux et non sur le ton de la plaisanterie.
32- Ey Peygamber hanımları! Siz kadınlardan herhangi biri gibi değilsiniz. Eğer takvâlı kimselerseniz, sözü yumuşak bir edayla/tonla söylemeyin, sonra kalbinde hastalık bulunan kimse (kötü bir) ümide kapılır. Siz hep meşru ve münasip söz söyleyin.
33- Evlerinize bağlı olun. Geçmiş cahiliye dönemindeki (kadınların yaptığı) gibi açılıp saçılarak dışarı çıkmayın. Namazı dosdoğru kılın, zekâtı verin, Allah’a ve Rasûlüne de itaat edin. Ey Ehl-i Beyt! Allah sizden ancak kiri gidermek ve sizi tertemiz kılmak ister.
34- Evlerinizde okunan Allah’ın âyetlerini ve hikmeti anın. Şüphesiz Allah Latiftir, her şeyden haberdardır.
32. “Ey Peygamber hanımları!” Bu onların tümüne bir hitaptır. “Siz kadınlardan herhangi biri gibi değilsiniz. Eğer takvâlı” Allah’tan korkup sakınan “kimselerseniz” ki sizler bu yolla diğer kadınlardan üstünsünüz ve takvanız sayesinde hiçbir kadın size erişemez. O bakımdan bütün yol ve maksatları ile takvânızı kemale erdirin. Bundan dolayı Yüce Allah, onları harama ulaştıran yolları kapamaya irşad ederek şöyle buyurmaktadır:“sözü yumuşak bir eda ile söylemeyin.” Yani namahrem erkeklerle konuşurken yahut onların işitecekleri şekilde söz söylerken, sözlerinizi yumuşatmayın, ince ve yumuşak konuşmayın. “sonra kalbinde hastalık bulunan kimse (kötü bir) ümide kapılır.” Yani kalbinde harama arzu duyma hastalığı bulunan kimse, böyle bir umuda kapılmaya hazırdır. O, kendisini harekete geçirecek asgari bir etkeni gözetler. Çünkü böylesinin kalbi sağlıklı değildir. Çünkü sağlıklı olan kalpte Allah’ın haram kıldığı şeye karşı arzu bulunmaz. Sebepler, sağlamlığı dolayısı ile ve bu tür hastalıktan uzak bulunduğu için o kalbi hemen hemen hiç eğri yollara düşüremez, o yönde harekete geçiremez.
Sağlıklı kalbin katlanabildiği şeylere katlanamayan ve onların sabrettikleri şeylere sabredemeyen hastalıklı kalpler ise böyle değildir. Hastalıklı bir kalp, kendisini harama çağıran ve bu türden var olan asgari bir sebebin dahi çağrısını kabul eder ve ona karşı en ufak bir direnç göstermez. İşte bu da araçların, amaçların hükmünü aldıklarına delildir. Aslı itibari ile yumuşak bir edâ ile konuşmak mubahtır. Fakat o, harama götüren bir yol olunca yasaklanır. Bundan dolayı da kadının erkeklerle konuşması halinde onlara karşı sözlerini yumuşatmaması gerekir.
Yumuşak söz söylemeleri yasaklandığından dolayı onların, kaba ve sert söz söylemekle emrolunduklarını zannedecek kimseler olabileceğinden dolayı böyle bir yanlış kanaati ortadan kaldırmak üzere de Yüce Allah:“Siz hep meşru ve münasip söz söyleyin” buyurmaktadır. Yani sözleriniz yumuşak ve edâlı olmadığı gibi kaba ve sert de olmasın, demektir.
Burada Yüce Allah’ın:“sözü yumuşak bir edayla/tonla söylemeyin” buyurarak “yumuşak söz söylemeyin” buyurmadığına dikkat edelim. Çünkü burada yasaklanan şey, kadının erkeğe karşı yumuşaklık, itaat ve eziklik hissettirecek türden bir yumuşak konuşmadır. Bu şekilde bir kadına karşı ümit duyulur. Oysa yumuşaklık, itaat ve ezikliğin söz konusu olmadığı yumuşak söz söyleyen kadının durumu böyle değildir. Hatta bu şekilde konuşan, bir bakıma hasmına karşı üstün ve ona baskın durumunda dahi olabilir. Bu şekilde konuşan kimseye karşı hasmının herhangi bir ümit beslemesi de söz konusu olmaz. Bundan dolayı Yüce Allah, Rasûlünü böyle bir yumuşaklık gösterdiği için överek şöyle buyurmuştur:“Allah’tan bir rahmet sayesinde sen onlara yumuşak davrandın.”(Âli İmran, 3/159) Yine Mûsâ ile Hârûn’a -ikisine de selâm olsun- da şöyle buyurmuştur:“İkiniz Firavun’a gidin. Çünkü o haddini aşmıştır. Ona yumuşak söyleyin, belki öğüt alır yahut korkar.”(Tâ-Hâ, 20/43-44)“Sonra kalbinde hastalık bulunan kimse (kötü bir) ümide kapılır” buyruğu, Allah’ın mahrem yerin korunmasına dair emri, mahrem yerini koruyanları övmesi ve zinaya yaklaşmayı da yasaklaması ile birlikte değerlendirildiğinde şu anlaşılır: Kişi kendisinde böyle bir hâl görür, hoşuna gidecek kimsenin sözlerini işittiği yahut bu tür bir hal gördüğü vakit haram fiili işlemeye karşı içinde bir meyil sezerse, ümit ve arzularının harama yönelik olduklarını anlarsa bunun bir hastalık olduğunu bilmelidir. O nedenle de böyle bir hastalığı yenmeye, aşağılık duyguların kökünü kazımaya olanca gayretini göstermeli, bu tehlikeli hastalıktan kurtulmak için nefsine karşı cihad etmeli, Yüce Allah’tan kendisini korumasını ve bu konuda kendisine tevfikini ihsan etmesini dilemelidir. Bunun da “mahrem yerini haramdan koruma” emrinin bir parçası olduğunu bilmelidir.
33. “Evlerinize bağlı olun.” Çünkü böylesi sizin için daha selametlidir ve bu yolla daha iyi korunursunuz. “Geçmiş cahiliye dönemindeki (kadınların yaptığı) gibi açılıp saçılarak dışarı çıkmayın.” Yani süslenerek yahut koku sürünerek, bilgi sahibi olmayan ve dine bağlılıkları da bulunmayan cahiliye mensuplarının âdeti üzere çokça dışarı çıkmayın. Bütün bunlar ise kötülüğü ve onun sebeplerini bertaraf etmek içindir.
Yüce Allah, onlara genel olarak takvâyı ve takvânın -özellikle hanımların ihtiyaç duyduğu- bazı bölümlerini emrettikten sonra itaati özellikle de herkesin kendilerine zorunlu olarak ihtiyaç duyduğu namaz ve zekâtı emretti ki bunlar ibadetlerin en büyüğü ve itaatlerin en üstünüdür. Namaz kılmak mabuda ihlasla yönelmektir. Zekâtta ise kullara iyilik yapmak söz konusudur.
Daha sonra Yüce Allah, onlara genel olarak itaati emrederek:“Allah’a ve Rasûlüne de itaat edin”buyurmaktadır. Allah ve Rasûlünün ister farz olarak ister müstehap olarak emrettiği bütün buyruklar, Allah’a ve Rasûlüne itaatin kapsamı içerisine girer.“Ey Ehl-i Beyt! Allah” size vermiş olduğu bu emirler ve koymuş olduğu yasaklarla “sizden ancak kiri” eziyet verici şeyleri, kötülükleri ve pislikleri “gidermek ve sizi tertemiz kılmak ister.” Tâ ki ak-pak ve arındırılmış kimseler olasınız. Yani Yüce Allah’ın sizlere faydalı olduğunu bildirmiş olduğu bu emir ve yasaklar dolayısı ile Rabbinize hamd ve şükredin. Zira bunlar katıksız olarak sizin menfaatinize olan şeylerdir. Bunlarla Allah sizlere zorluk çıkarmayı murat etmemiş, sizi sıkıntıya düşürmek de istememiştir. Aksine nefislerinizin arınmasını, ahlâkınızın tertemiz olmasını, amellerinizin güzelleşmesini bu sayede de ecirlerinizin büyük olmasını murat etmiştir.
34. Yüce Allah, onlara birtakım işleri yapmayı, birtakım şeyleri de terk etmeyi içeren ameli emrettikten sonra ilim sahibi olmalarını da emretmekte ve bunu elde etmenin yollarını açıklayarak şöyle buyurmaktadır:“Evlerinizde okunan Allah’ın âyetlerini ve hikmeti anın.”Allah’ın âyetlerinden kasıt, Kur’ân-ı Kerîm’dir, hikmet ise Kur'ân’ın sırları yahut Rasûlünün sünnetidir. Onlara Kur’ân’ın anılmasının emredilmesi, onu okumak sureti ile lafzını anmayı kapsadığı gibi onun üzerinde tefekkür edip düşünmek sureti ile manalarını anmayı, hüküm ve hikmetlerini çıkarmayı, gereğince amel etmeyi ve onu uygun şekilde tevil edip açıklamayı da kapsamaktadır.“Şüphesiz Allah Latiftir, her şeyden haberdardır.” O, işlerin sırlarını, kalplerin gizliliklerini, göklerde ve yerde saklı olanları, açığa vurulan ve vurulmayan amelleri bilir. O’nun Latîf ve Habîr oluşu, mü’minlerin annelerini ihlâsa ve amellerini gizli yapmaya teşvik etmesini ve bu amellerin karşılığını vermesini gerektirir.
Latîf’in anlamlarından birisi de kulunu hayra yönelten, onu fark edemeyeceği gizli suretlerde kötülüklerden koruyan, ona bilmediği yerlerden rızık veren, nefislerin hoşlanmadığı ama kendisinin en yüksek derecelere ve en üstün mevkilere çıkmasını sağlayacak sebepleri ona göstermesini de kapsar.
¡Mujeres del Profeta! Ustedes no son como otras mujeres en cuanto a su privilegio y nobleza, sino que se encuentran en un nivel que otras mujeres nunca podrán alcanzar, incluso si obedecieran las órdenes de Al-lah y se abstuvieran de las cosas que Él ha prohibido. Por lo tanto, no suavicen su tono de voz cuando hablen con otros hombres, de modo que aquellos enfermos de hipocresía o de deseos ilícitos no comiencen a codiciarlas. Mejor hablen de manera clara ante cualquier duda, en un tono recatado y no trivial según sea necesario.
O donne del Profeta Muħammed, la pace e la benedizioni siano su di lui ﷺ, non godete del rango e dell'onore delle altre donne; al contrario, godete di un rango e un onore superiori, che altre donne non possono ottenere, se obbedite agli ordini di Allāh e vi allontanate dai Suoi divieti. Non utilizzate parole suadenti o una voce ammaliante quando parlate con uomini estranei, poiché può accadere che chi ha il cuore malato di ipocrisia e di illeciti desideri possa fraintendere; e utilizzate parole prive di ambiguità e inequivocabili, a seconda delle necessità.
Special instructions given to the Blessed Wives
Before we describe these instructions in details as they appear from the next verse: يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَاءِ إِنِ اتَّقَيْتُنَّ فَلَا تَخْضَعْنَ بِالْقَوْلِ (0 wives of the prophet, you are not like any other women, if you observe taqwa. So, do not be too soft in your speech ... 32), it will be useful to recollect that, in the previous verses, the blessed wives have been restrained from placing demands before the Holy Prophet ﷺ ، the fulfillment of which will be hard on him, or those which may be inappropriate in view of his high prophetic station. And once they have chosen to live in that arrangement, their status was raised higher than other women to the extent that one deed done by them was made to stand for two. Now, in and onwards from verse 32, they have been given some instructions in order to correct and groom their conduct as appropriate for wives living with the Holy Prophet ﷺ . Though, all these instructions are not restricted to the blessed wives in particular, in fact, virtually all Muslim women are obligated to observe these. But, at this place, the blessed wives have been addressed specially to bring it to their attention that they should make it a point to observe these rules of conduct that apply to all Muslim women as incumbent and obligatory - more avidly as compared to others. It is this kind of particularity that is meant by the expression: لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَاءِ (you are not like any other women - 32).
Are the blessed wives superior to all women of the world?
The arrangement of these words in the verse seems to obviously suggest that the blessed wives ؓ are superior to the women of the whole world. But, in the verse of the Qur'an about Sayyidah Maryam (علیہا السلام) it has been said: إِنَّ اللَّـهَ اصْطَفَاكِ وَطَهَّرَكِ وَاصْطَفَاكِ عَلَىٰ نِسَاءِ الْعَالَمِينَ (Allah has chosen you and purified you and chosen you over the women of all the worlds - 'Al-` Imran, 3:42). This proves the superiority of Sayyidah Maryam (علیہا السلام) over the women of all the worlds. Then, there is the Hadith of Sayyidna Anas ؓ in Tirmidhi where the Holy Prophet ﷺ has been reported to have said, 'Sufficient for you (to hold in esteem) out of all women are: Maryam daughter of ` Imran, Khadijah daughter of Khuwailid (Ummul- Mu'minin), Fatimah daughter of Muhammad ﷺ and 'Asiyah wife of the Pharaoh.' In this Hadith, three other women along with Sayyidah Maryam (علیہا السلام) have been identified as superior to women of all the worlds.
Therefore, the superiority or precedence of the blessed wives described in this verse occurs here in itch special status, that is, the status of their being the wives and women of the Holy Prophet ﷺ ، the status in which they are doubtlessly superior to women of all the worlds. However, it does not prove the kind of universally absolute superiority which may be counter to other nusus (textual authority). (Mazhari)
Soon after the opening sentence of verse 32: لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَاءِ (you are not like any other woman), there appears the condition of: إِنِ اتَّقَيْتُنَّ (if you observe Taqwa. This condition refers to the superiority they have been blessed with by Allah Ta’ ala because of their being women and wives of the Prophet ﷺ . The purpose thereby is to caution them against relying solely on this relationship of theirs with the Prophet ﷺ that they are, after all, the wives of the Messenger of Allah. Instead of that, this superiority is based on the condition that they observe Taqwa and obey Divine injunctions. (Qurtubi and Mazhari)
After that, some instructions have been given to the blessed wives ؓ
The First Instruction
It relates to restrictions on the modality of voice and speech as part of the rules of hijab or pardah applicable to women and begins with the words: فَلَا تَخْضَعْنَ بِالْقَوْلِ (so do not be too soft in your speech- 32). It means, even if there be the need to talk to someone who is not a mahram from behind a screen (or something else obstructing the view), even then, while speaking, effort should be made to avoid the delicacy and grace in diction naturally present in the voice of women. The delicacy and grace mentioned here refer to a certain level of softness which might make some inclination rise in the heart of the addressee as stated immediately after: فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلًا مَّعْرُوفًا (lest someone having disease in his heart should develop fancies (about you); and do speak with appropriate words. - 32) The sense is that one should not talk softly in a manner that would cause temptation and tilt in a person who already has some disease in his heart. Disease means hypocrisy, or its offshoots. That a real hypocrite will be so tempted is all too obvious. But, a person who, despite being a sincere believer, inclines towards something unlawful may not be a hypocrite but weak in faith he certainly is. And this weakness in faith which makes one tilt towards the unlawful is really nothing but an offshoot of hypocrisy. With faith being pure and having not the least element of hypocrisy in it, no one can ever tilt towards what is Haram, unlawful. (Mazhari)
In essence, the aim of the first instruction is to empower women to achieve the high station of self-protection from non-Mahram men through personal avoidance and legal hijab so that they do not go even near a non-Mahram weak in faith lest some temptation or tilt creeps into his heart. A detailed discussion of the hijab of women will appear within this Surah under the verses that follow. Being given at this point is simply an explanation of what has appeared here as part of the special instructions for the blessed wives. So, once the noble mothers of the believers had heard the instruction about speech or address, some of them were so alerted that they, while talking to a non-Mahram male after the revelation of this verse, used to put their hand over their mouth so that their voice would change. Therefore, it appears in a Hadith of Sayyidna ` Amr Ibn al-'As: اِنَّ النَّبِیَّ ﷺ نَھٰی اَن یُّکَلِّمَ النِّسَآُء اِلَّا بِاذنِ اَزواجِھِنَّ (The Holy Prophet ﷺ had prohibited that women talk without the permission of their spouses) (Reported by at-Tabarani with 'good' chain of authority, Mazhari)
Ruling
At least this much stands proved from this verse, and from the Hadith quoted above, that the voice of a woman is not included under satr, that is, under what must be concealed. But, a precautionary restriction has been placed here too. Then, consideration has also been given in religious injunctions and acts of worship that women do not talk at a high pitch that could be heard by men. If the Imam makes a mistake, those following him in the congregation are duty-bound to interrupt and correct him verbally. But, women have been taught that, instead of correcting the Imam verbally, they should simply clap by striking one hand over the back of the other so that the Imam is alerted. They have to say nothing verbally.
O mga maybahay ni Propeta Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – hindi kayo tulad ng nalalabi sa mga babae sa kalamangan at karangalan, bagkus kayo, sa kalamangan at karangalan, ay nasa antas na hindi mararating ng iba pa sa inyo. Kung sumunod kayo sa mga ipinag-uutos ni Allāh at umiwas kayo sa mga sinasaway Niya ay huwag kayong magmalambot sa pagsasalita at huwag kayong magpakabanayad sa tinig kapag nakipag-usap kayo sa mga di-kaanu-ano na mga lalaki sapagkat baka magmithi dahilan doon ang sinumang sa puso niya ay may karamdaman ng pagpapaimbabaw at pagnanasa sa ipinagbabawal. Magsabi kayo ng isang pananalitang malayo sa pag-aalinlanganan sa pamamagitan ng pagiging seryosong hindi nagbibiro sa abot ng pangangailangan.
Ey Nebi Muhammed -sallallahu aleyhi ve sellem-'in hanımları! Sizler, fazilette ve şerefte diğer kadınlar gibi değilsiniz. Aksine sizler, eğer Allah'ın emirlerini yerine getirir, yasaklarından da sakınırsanız; fazilet ve şeref bakımından diğer hiçbir kadının ulaşamayacağı bir dereceye sahip olursunuz. Bundan dolayı yabancı olan erkeklerle konuşurken sözleriniz yumuşak ve sesiniz ince olmasın. Yoksa bundan dolayı kalbinde nifak ve haram arzular bulunan kimse size karşı kötü hisler besler. O halde sizler, şüphe uyandıracak ciddiyetsiz sözden uzak durup, gerektiği kadar konuşun.
O the wives of the Prophet (peace be upon him), You are not like other women in terms of privilege and nobility; you are on a level of privilege and nobility other women can never reach even if they were to fulfil the commands of Allah and refrain from things He has not allowed. Therefore, do not soften your tone when you speak to unrelated men, in case those with the disease of hypocrisy or impermissible desires begin to lust. Rather, speak in a manner well clear of any doubt, by speaking in a serious and not trivial tone as necessary.
U kućama svojim boravite, u njima ste zaštićene i bliže ste čednosti; napolje izlazite samo onda kad to nalaže prijeka potreba. A nemojte, kao u davno neznabožačko doba prije islama, svoje draži i ljepotu pokazivati, te ne biti stidne. I obavljajte namaz, temeljito, pažljivo i odano, onako kako je propisan. I zekat na vaš imetak udjeljujte. Allahu se i Njegovom Poslaniku pokoravajte! Allah vam je ovo propisao upravo zato da vas, o porodico Resulullahova, sačuva i zaštiti od prljavštine grijeha i poroka. Allah vas želi temeljito očistiti od svega što vam ne priliči.
Permanezcan en sus casas. No salgan a menos que sea por una necesidad, no expongan su belleza como las mujeres lo hacían antes del Islam para atraer a los hombres. Hagan la oración a la perfección, paguen el zakat de su riqueza y obedezcan a Al-lah y a Su Mensajero. ¡Esposas del Mensajero de Al-lah y gente de Su familia! Al-lah solo quiere apartar de ustedes todo pecado, y quiere purificar sus almas adornándolas con excelentes cualidades de manera que no queden manchas.
Evlerinizde oturun, ihtiyaç dışında evlerinizden çıkmayın. Sakın İslam’dan önce kadınların, erkeklerin kendilerine meyletmeleri için yaptıkları gibi güzelliklerinizi ortaya çıkarıp, göstermeyin. Namazı en kamil şekilde kılın, mallarınızın zekâtını verin, Allah'a ve resulüne itaat edin. Ey Peygamber hanımları ve ey ehli beyt (ev halkı)! Allah, ancak kötülüğü ve eziyeti sizden gidermek ve sizin nefislerinizi güzel ahlak ile süsleyip ahlakın kötüsünden hiç leke kalmayacak tam bir şekilde arındırarak temizlemek istiyor.
E restate nelle vostre case, non uscitene se non vi è la necessità, e non mostrate la vostra bellezza come facevano le donne prima dell'Islām, allo scopo di conquistare uomini, compite la Preghiera con devozione, elargite la Zakēt prelevando dai vostri beni, e obbedite ad Allāh e al Suo Messaggero; in verità Allāh, gloria Sua, vuole allontanare da voi il male e la malignità, o mogli del Messaggero di Allāh, o suoi famigliari, Egli vuole purificare i vostri animi per adornarli delle virtù dell'educazione, e liberarli dalla viltà con una purificazione completa, priva di impurità.
Menetaplah kalian di rumah-rumah kalian dan janganlah kalian keluar darinya kecuali karena ada keperluan dan janganlah kalian tampakkan keindahan kalian sebagaimana yang menjadi kebiasaan para wanita sebelum datangnya Islam, yaitu mereka menampakkannya untuk menggoda kaum lelaki. Dirikanlah salat dengan sempurna, tunaikanlah zakat harta kalian, serta taatilah Allah dan Rasul-Nya. Sesungguhnya Allah berkehendak untuk menghilangkan kotoran dan dosa dari diri kalian -wahai para istri Rasulullah dan ahli baitnya- dan Allah berkehendak untuk membersihkan jiwa kalian dengan cara menghiasinya dengan berbagai akhlak yang mulia dan membersihkannya dari kotoran-kotoran jiwa dengan sebersih-bersihnya, tidak tersisa setelah itu satu kotoran pun.
Và các nàng hãy sống khép kín trong nhà, chớ ra khỏi nhà nếu như đó là sự không cần thiết và chớ phô bày ra cái vẻ đẹp mĩ miều theo lối của những người phụ nữ ở thời kỳ trước Islam nơi mà những người phụ nữ mãi lo chải chuốc bởi những người đàn ông, các nàng hãy dâng lễ nguyện Salah một cách chu toàn, hãy xuất Zakah với số tài sản của các nàng và luôn làm theo mệnh lệnh của Allah và Thiên Sứ của Ngài. Quả thật, Allah Hiên Vinh chỉ muốn tẩy đi những điều ô uế còn động lại trên các nàng. Này hỡi các người vợ của Thiên Sứ của Allah và những người trong gia đình của Người, TA sẽ thanh lộc bản thân của các ngươi trở thành một tạo vật tốt đẹp nhất và khiến các ngươi trở thành những người sạch sẽ và tinh khiết nhất sẽ không còn xót lại khi được tẩy sạch ô uế.
The Second Instruction
This concerns the observance of full hijab (purdah or veil). It was said: وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَىٰ (And remain in your homes, and do not display (your) beauty as it used to be displayed in the days of earlier ignorance - 33). Here, the expression: الْجَاهِلِيَّةِ الْأُولَىٰ (the days of earlier ignorance ) means the Jahiliyyah which prevailed in the world before the advent of Islam. Embedded in this expression is the hint that later than it there is to come yet another Jahiliyyah, a period of another ignorance in which a similar display of immodesty and disregard for proper covering of bodies would become rampant. That, probably, is the Jahiliyyah of modern times, something visible everywhere.
In this verse, the essential injunction about hijab is that women stay at home (that is, do not go out without the need as admissible in the Shari'ah). Along with it, it was also said that they should not go out moving around in public without hijab, as it used to be the wont of women in the earlier period of Jahiliyyah. The word: تَبَرُّجَ (tabarruj) essentially means manifestation or display and, at this place, it means the display of personal embellishment before non-Mahram men - as it appears in another verse: غَيْرَ مُتَبَرِّجَاتٍ بِزِينَةٍ (not displaying embellishment - An-Nur, 24:60).
As said earlier, a full discussion of the hijab or pardah of women and the injunctions related with it will follow within this Surah. Our present comments shall remain restricted to the explanation of the cited verse. The verse tells us two things about hijab:
(1) For women, the real thing desirable with Allah is that they should not go out of their homes. Their creation is an answer to whatever needs to be done at home. Let them stay involved in it. As for the real hijab desirable in the Shari'ah, it is a hijab that stands achieved by their staying at home, that is, the home becomes their veil or cover حجَاب بِالبُیُوت al-hijab-bil-buyut).
(2) The other thing it tells us is: If a woman has to go out of the home to take care of some need, let her not go out with any display of embellishment. Instead, she should wear what covers her whole body, a burqa', or jilbab (women's gown, garment or cloak) - as in the verse of this very Surah Al-Ahzab: يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ (bring down over themselves part of their outer garments - 33:59), the details about which shall appear later, insha'Allah Ta’ ala.
Occasions of need have been exempted from the obligation of 'staying in homes.'
In the opening sentence of verse 33: وَقَرْنَ فِي بُيُوتِكُنَّ ) (And remain in your homes), staying in homes was made obligatory (wajib) which apparently purports that it should be absolutely prohibited and Haram for a woman to go out of her home, but verse has, at the first place, already indicated through the use of the words: وَلَا تَبَرَّجْنَ (And do not display your beauty) within this verse that going out as needed is not prohibited in an absolute sense. Instead, what is prohibited is going out in a manner which displays embellishment. Then, there is the injunction of: يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ (bring down over themselves part of their outer garments - 33:59) to appear later in Surah Al-Ahzab. This injunction is itself telling us that to a certain degree women do have the permission to go out of the home, of course on condition that they go out in hijab wearing an outer garment like burqa' etc.
In addition to that, the Holy Prophet ﷺ has himself clarified that occasions of need are exempt from this injunction, as in a Hadith where, while addressing the blessed wives, he is reported to have said: قَد اُذِنَ لَکُنَّ اَن تخرُجنَ لِحَاجَتِکُنَ (You are permitted to go out for your needs - reported by Muslim). Then, the conduct of the Holy Prophet ﷺ after the revelation of the verse of hijab proves that women have the permission to go out of homes on occasions of need, as the going of the blessed wives with the Holy Prophet ﷺ for Hajj and ` Umrah stands confirmed on the authority of sound and authentic Ahadith. Similarly, their going with him in many battles stands proved. Then, there are many narrations of Hadith which also prove that the blessed wives ؓ used to go out of their homes to visit their parents, did their duty by calling on the sick among relatives and offering condolence on the death of someone among them. And during the blessed time of the Prophet ﷺ ، they also had the permission to go to the Masajid.
And not only that it happened in the company of the Holy Prophet ﷺ or in his time alone, but even after his passing away, it is a confirmed fact that the all his blessed wives went for Hajj and ` Umrah - with the exception of Sayyidah Saudah ؓ and Sayyidah Zainab bint Jahsh ؓ etc. No reproach or disapproval (nakair) thereupon has been reported from any of the noble Sahabah. In fact, Sayyidna ` Umar ؓ sent the blessed wives of the Messenger of Allah for Hajj under arrangements specially made for them - he sent Sayyidna ` Uthman al-Ghani ؓ and Sayyidna ` Abd ur-Rahman Ibn al-'Awf ؓ with them to supervise and manage their pilgrimage. And as for the incidence of Ummul-Mu'minin Sayyidah Saudah and Sayyidah Zainab bint Jahsh ؓ not going for Hajj and ` Umrah after the passing away of the noble Prophet ﷺ ، it was not on the basis of this verse, instead, it was on the basis of a Hadith. That is, when on the occasion of the Last Hajj (Hajjatul-Wadaa), the Holy Prophet ﷺ helped his blessed wives perform their Hajj with him personally, the remark that he made on return was: ھٰذِہٖ ثُمَّ لُزُومُ الحُضُر (This is it. After that, should stick to the mats at home). The first word: ھٰذِہٖ (hadhihi: translated here as 'this is it' ) refers to this very Hajj and حُصُر (husur) is the plural form of حَصَیر (hasiir) which means a mat (of straw, a modest version of other floor spreads such as rug, carpet, daree etc.). In essence, the Hadith is saying: Your going out for this alone is done. After that, you stick to the mats of your homes necessarily without having to part therefrom. Sayyidah Saudah bint Zam'ah ؓ and Sayyidah Zainab bint Jahsh ؓ took this Hadith to mean: Your going out was permissible for this very Last Hajj. Beyond that, it is not.' The other blessed wives - including a jurist of the class of Sayyidah ` A'ishah ؓ - unanimously interpreted these words of the Holy Prophet ﷺ to mean that 'your going out of your homes is permissible for this kind of journey which aims at performing a recognized act of worship, otherwise you should stay at home' In gist, from the sense of the verse: وَقَرْنَ فِي بُيُوتِكُنَّ (And remain in your homes - 33) - as supported by the indicators of the Qur'an, the practice of the Holy Prophet ﷺ and the consensus of the noble Sahabah - occasions of need are exempted which include religious obligations of Hajj and ` Umrah, taking care of the natural duties towards parents, visiting Mahram relatives in health and sickness and attending to other requirements of this nature. Similarly, if a woman has no arrangement for her living expenses, then, it is also permissible for her to go out in hijab in order to earn an honorable living. However, going out on occasions of need is subject to the condition that one does not go out to display personal embellishment. Instead, one should go out properly covered with burqa' or jilbab (full mantle or chadar).
The offensive lapses of the Rawafid about the journey of Ummul-Mu'minin Sayyidah ` A'ishah ؓ to Basrah and the event of the battle of Jamal:
It has been made amply clear in the previous paragraph that the sense of the imperative of وَقَرْنَ فِي بُيُوتِكُنَّ 'remain in your homes' (33) as proved from the very indicators, rather, expressions of the Qur'an, as well as from the practice of the Holy Prophet ﷺ and after him from the consensus of the noble Sahabah, it is confirmed that occasions of need are exempt from it - which includes going for religious needs of Hajj and ` Umrah etc. Sayyidah ` A'ishah along with Sayyidah Umm Salamah and Sayyidah Safiyyah, may Allah be pleased with all of them, had gone for Hajj. There they heard about the martyrdom of Sayyidna ` Uthman ؓ and about the incidents of rebellion against him. They were intensely grieved. The apprehension of an ill-omened disorder counter to unity among Muslims was weighing heavy on their minds. Under these circumstances, Sayyidna Talhah, Zubair, Nu` man Ibn Bashir, Ka'b Ibn` Ujrah and some other noble Sahabah escaped from Madinah and reached Makkah al-Mu'azzamah because the killers of Sayyidna ` Uthman ؓ wanted to kill them too. These people were not with the rebels. In fact, they had tried to dissuade them from acting in that manner. So, as they were after them as well, these people saved their lives by escaping to Makkah al-Mu'azzamah. Once there, they presented themselves before Ummul-Mu'minin Sayyidah ` A'ishah ؓ and sought her good counsel. She advised them not to go to Madinah until such time the rebels are gathered around Sayyidna ` Ali ؓ and he is exercising restraint against taking Qisas (retaliation) from them, lest the situation is aggravated further. In this situation, they should go to live for a few days at a place where they find themselves safe and the Amir al-Mu'minin succeeds in controlling the law and order situation in Madinah. As for making whatever efforts they can, the best they can do is to try that these people converged around the Amir al-Mu'minin get scattered and he is enabled to exercise his authority to exact Qisas (retaliation) or revenge from them.
To this, they agreed and thought of leaving for Basrah because at that time Muslim forces were converged there. Once their plan to go was firm, they also requested Ummul-Mu'minin Sayyidah ` A'ishah ؓ to stay at Basrah along with them until such time that the government resumes its normal function.
And the fact of the power and dominance of the killers of Sayyidna ` Uthman ؓ ، as well as of the leaders of disorder, and the lack of Sayyidna 'Ali's ؓ power to enforce the Islamic legal punishment against them is something clearly proven from the report of Nahjul-Balaghah itself.(1) It should be borne in mind that Nahjul-Balaghah is regarded to be authentic by Shiites. It appears in Nahjul-Balaghah: 'To the noble Amir (Amir al-Mu'minin Sayyidna ` Ali), some of his companions and colleagues themselves said: If you punish the people who attacked ` Uthman ؓ ، it will be better. Thereupon, the noble Amir said: My brother, I am not unaware of this thing you are talking about. But, how can this be done when these very people are there all over Madinah - and your slaves and the Bedouins of the adjoining areas have also joined them. If, under these circumstances, I were to issue the orders for their punishment, how would these be implemented?
(1) Nahjul-Balaghah is a compilation of the lectures of Sayyidna ` Ali ؓ held by the Shiites as authentic.
On one side, Sayyidah ` A'ishah ؓ realized the helplessness of Sayyidna ` Ali ؓ in this matter while, on the other, she also knew that the hearts of Muslims were wounded in the face of the shahadah of Sayyidna ` Uthman ؓ . Moreover, the delay in taking the due revenge from his killers on the part of Sayyidna ` Ali ؓ was being watched as his helplessness while the killers of Sayyidna ` Uthman ؓ also used to participate in the meetings of the Amir al-Mu'minin. People who were not aware of his helplessness had found their reason for complaint against him as well. It was possible that this kind of complaint may trigger some other trial. Therefore, it was to exhort people to observe patience, to strengthen the hands of Amir al-Mu'minin for the purpose of stabilizing the rule of law in the state, to remove mutual complaints and to achieve the objective of making things work better among people that Sayyidah ` A'ishah ؓ decided to embark on the journey to Basrah. In this journey, her Mahram nephew, Sayyidna ` Abdullah Ibn Zubair ؓ and others were with her. She had herself stated the purpose of this journey before Sayyidna Qa` qa` ؓ as it would appear later. And it is also obvious that the mission of conciliation and betterment among believers at the time of such a terrible trial was really a significant religious service. If, for this purpose, the Ummul-Mu'minin ؓ took to the journey of Basrah while accompanied by her Mahrams and seated in a metal-framed camel litter, why would the Shiites and Rawafid raise such a dust storm about it and say that the Ummul-Mu'minin contravened the injunctions of the Qur'an? What justification is there for it?
Later on the war-like situation, created by the mischief of the hypocrites and the agent provocateurs of disorder, was something even the thought of which had never crossed the mind of Sayyidah ` A'ishah ؓ . For the explanation of this verse, this much is enough. Onwards from here, this is not the occasion for going into the details of the event of the battle of Jamal. But, in order to make the reality clear in brief, a few lines follow.
Circumstances that one confronts in this world at the time of mutual discord simply cannot be neglected by people of insight and experience. The same circumstances developed here too when the journey of Basrah undertaken by Sayyidah ` A'ishah ؓ in the company of the noble Sahabah who had come from Madinah was reported before Sayyidna ` Ali ؓ in a totally deformed manner by the hypocrites and the manipulators of disorder. The version they gave to him was that all those people were going to Basrah to join up with forces stationed there and from where they would come out to confront him. If he was the Amir of the time, they instigated, it was his duty to preempt this threat and stop them by going to where they were, lest the danger increases any further. There were noble Sahabah of the stature of Sayyidna Hasan and Husain ؓ ، ` Abdullah Ibn Ja'far and ` Abdullah Ibn ` Abbas رضی اللہ تعالیٰ عنہم who even differed with this line of action. The advice they gave was that he should not throw his forces against them until such time that he had the correct assessment of the prevailing situation before him. But, the majority present there was of those who had tendered the first option. Sayyidna ` Ali, also tilting towards the same option, came out with the armed forces, and along with him, came these wicked votaries of disorder and rebellion.
When these gentlemen reached the environs of Basrah, they sent Sayyidna Qa` qa` ؓ to Ummul-Mu'minin Sayyidah ` A'ishah ؓ to find out the circumstances of her visit. They asked her, '0 Mother of the Believers, what was the reason that brought you here?' Sayyidah ` A'ishah ؓ said, اَی بُنَیَّ الاِصلَاحُ بَین النَّاس (My dear son, [ I am here to seek nothing but ] the betterment of relations between people) '. Then, she also called Sayyidna Talhah and Sayyidna Zubair ؓ in this meeting with Sayyidna Qa` qa`. He asked them, 'What do you want?' They submitted, 'We want nothing but that the Islamic legal punishment be enforced against the killers of ` Uthman ؓ .' In response, Sayyidna Qa'qa' ؓ explained by saying, 'This thing cannot be done until Muslim forces are organized and firmly established. Therefore, at this time, it is necessary that you take to a stance of conciliation.'
These blessed souls submitted to the advice. Sayyidna Qa` qa` ؓ went to Sayyidna ` Ali ؓ and told him about it. He too was very pleased, and satisfied. Everyone decided to go back. For three days, they stayed on the camping grounds in a state that no one had any doubt about the forthcoming declaration of truce between the two parties. And, on the fourth day, this announcement was going to be made and a meeting between Sayyidna ` Ali and Sayyidna Talhah and Zubair ؓ was due to take place - in which these killers of Sayyidna ` Uthman ؓ were not included. This thing was too hard for them to take. They made a plan. They told their colleagues, 'First you go into the group around Sayyidah ` A'ishah ؓ and unleash a spate of killing and pillage so that she and her compatriots think that the pledge was broken from the side of Sayyidna Ali ؓ ، as a result of which, becoming victims of this misunderstanding, they would hurl themselves against the armed forces of Sayyidna ` Ali ؓ .' This shaitanic device engineered by them worked. So, when the attack on the group accompanying Sayyidah ` A'ishah ؓ came from the side of the agents of disorder who had infiltrated the forces of Sayyidna ` Ali ؓ ، they were excusable in taking this attack to have come from the forces of the Amir al-Mu'minin - and thus began their counter action in defence. When Sayyidna ` Ali ؓ saw this state of affairs, he had no option left but to fight. And the unintended mishap of mutual infighting that was to occur did occur. إِنَّا لِلَّـهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ ! It is exactly like this that this event has been reported by at-Tabari and other reliable historians from the narrations of Sayyidna ` Abdullah Ibn Ja'far, Sayyidna ` Abdullah Ibn ` Abbas and others ؓ (Ruh u1-Ma` ani).
In short, as a result of the wickedness of the agent provocateurs of disorder, this event of fighting between two revered groups came to pass unconsciously. And when this fitnah subsided, these very two revered personalities were the ones who were intensely grieved over it. Sayyidah ` A'ishah ؓ ، when recalled this event, would weep so much that her scarf became all wet with her tears. Similarly, Sayyidna ` Ali b was also terribly shocked over this event. When, after the fitnah had subsided, he went to see the dead bodies of those killed, he beat his thighs with his hands and said, 'Would that, much before this happened, I were dead, forgotten, lost!'
And according to some narrations, when Sayyidah ` A'ishah ؓ would recite the verse: وَقَرْنَ فِي بُيُوتِكُنَّ And stay in your homes - 33) in the Holy Qur'an, she used to break into tears until her scarf would be all wet with tears. (Reported by ` Abdullah Ibn Ahmad in Zawa'iduz-Zuhd and Ibn ul-Mundhir and Ibn Abi Shaibah from Masruq, (Ruh ul-Ma` ani)
That she wept on the recital of the cited verse was neither because the contravention of the command of 'staying in homes' was a sin in her sight nor because the journey was prohibited. Instead of all that, the serious and unwelcome event that came to pass was the cause of her natural grief. (All these narrations and the subject matter have been taken from Tafsir (Ruh ul-Ma` ani)
The third, fourth and fifth instruction of the Qur'an to the blessed wives
Two instructions have appeared in detail earlier. They related to the avoidance of addressing non-Mahram men softly and tenderly and of going out of homes unnecessarily. Now, the other three instructions are contained in the next sentence of verse 33: وَأَقِمْنَ الصَّلَاةَ وَآتِينَ الزَّكَاةَ وَأَطِعْنَ اللَّـهَ وَرَسُولَهُ (and establish Salah, and pay Zakah, and obey Allah and His Messenger). These are a total of five instructions. For women, these are matters of great consequences.
These five instructions apply to all Muslims universally
At least in the case of the later instructions mentioned above, no one can presume that they could be special to the blessed wives. These are Salah, Zakah and Obedience to Allah and His Messenger. How can any Muslim anywhere be taken as exempted from these? As for the first two instructions which relate to the hijab or pardah of women, a little deliberation would make it clear that they too are not special to the blessed wives. In fact, the same injunction applies to all Muslim women. The only question that has to be answered is that the Holy Qur'an has said before these instructions,: لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَاءِ إِنِ اتَّقَيْتُنَّ (32) that is, the blessed wives are not like common women, if they take to Taqwa. This sentence apparently indicates to the speciality of the blessed wives. A clear answer to this doubt is that the speciality seen here does not mean that these injunctions are restricted to them, instead, it revolves round the care and concern to be observed in acting in accordance with them. In other words, it means that the blessed wives are not like common women, because the state of their dignity is the highest of all. Therefore, they should show the highest care and concern for following the injunctions made obligatory for all Muslim women. And Allah subhanahu wa Ta’ ala knows best.
We now move to the last sentence of verse 33 which says: إِنَّمَا يُرِيدُ اللَّـهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا (Allah only intends to keep (all sorts of) filth away from you, 0 members of the family (of the prophet), and to make you pure through a perfect purification. - 33). In the verses previous to this, the instructions given to the blessed wives by addressing them directly were, though, not special to them in person, rather, the entire Muslim community is obligated with these injunctions, yet the blessed wives were addressed particularly for the reason that they, in consonance with their dignity and the sanctity of the home of the Prophet, would be showing added care and concern for deeds that match their two singularities. Given in this verse is the wisdom of this particular address, that is, by the special instruction of the betterment of deeds, Allah intends to bless the household of the Messenger of Allah with an ideal state of purity by removing everything counter to it.
The word: الرِّجْسَ (ar-rijs) has been used in the Qur'an for several meanings. At one place, ar-rijs has appeared in the sense of idols: فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ (So refrain from the filth of idols - 22:30) and on other occasions, it is used in the sense of sin in absolute terms and at times it is employed to carry the meaning of punishment or impurity or filth. The outcome is that everything which is legally or naturally (or rationally) considered detestable is ar-rijs. In the present verse, the word: الرِّجْسَ arrijs) appears in this very general sense. (A1-Bahr u1-Muhit)
Mamalagi kayo sa mga bahay ninyo kaya huwag kayong lumabas mula sa mga ito nang walang pangangailangan. Huwag kayong maglantad ng mga ganda ninyo gaya ng gawain ng mga babae bago ng Islām yayamang sila noon ay nagpapakita niyon bilang pang-aakit sa mga lalaki. Magsagawa kayo ng pagdarasal ayon sa pinakalubos na paraan, magbigay kayo ng zakāh ng mga yaman ninyo, at tumalima kayo kay Allāh at sa Sugo Niya. Nagnanais lamang si Allāh – kaluwalhatian sa Kanya – na mag-alis sa inyo ng nakasasakit at kasagwaan, O mga maybahay ng Sugo ni Allāh at mga tao ng bahay nito. Nagnanais Siya na magdalisay sa mga kaluluwa ninyo sa pamamagitan ng paggagayak sa mga ito ng mga mahusay sa mga kaasalan at paghuhubad sa mga ito ng mga mababa sa mga kaasalan bilang pagdadalisay na lubos, na walang matitira matapos niyon na isang karumihan.
Restez dans vos demeures et n’en sortez pas sans nécessité. Ne laissez pas paraître votre beauté à la manière des femmes de l’époque préislamique qui cherchaient à attirer les hommes. Accomplissez la prière de manière complète, prélevez l’aumône légale de vos richesses et obéissez à Allah et à Son Messager. Allah ne veut que purifier vos âmes en leur faisant acquérir de nobles vertus et en les défaisant complètement des vices de sorte qu'aucun de ceux-ci ne reste.
And remain within your homes; do not leave them unless for a need; do not expose your beauty like the women who would do so before Islam to attract men; perform prayer to perfection; give Zakat of your wealth, and obey Allah and His Messenger. O wives of the Messenger of Allah and people of His household! Allah (may He be glorified) only intends to remove harm from you, and wants to purify your souls by adorning them with excellent characteristics such that no blemish remains.
What does أَهْلَ الْبَيْتِ : Ahl al-Bayt: People of the House" signify in this verse?
In verses appearing earlier in the present sequence, the address was to the blessed wives of the Holy Prophet ﷺ ، therefore, the form used was in the feminine gender. Here, the expression: أَهْلَ الْبَيْتِ ahl al-bayt) includes, along with the blessed wives, their children and fathers as well, therefore, the form used was in the masculine gender, that is: عَنکُم (from you) and: وَيُطَهِّرَكُمْ (purifies you). And some Tafsir authorities take 'ahl al-bayt' to mean the blessed wives only. ` Ikrimah and Muqatil have said exactly this. And Sayyidna Said Ibn Jubayr ؓ has reported the same narration from Sayyidna Ibn ` Abbas ؓ saying that he has declared 'ahl al-bayt' in this verse to mean the blessed wives and then cited the next verse: وَاذْكُرْنَ مَا يُتْلَىٰ فِي بُيُوتِكُنَّ (and remember what is recited in your homes-34) as proof (because the address here is to the blessed wives only, as is evident from the feminine gender used in the verse and from the ' reference to their homes.) [ reported by IbnAbi Hatim and lbn Jarir). And the words of the address: نِسَاءَ النَّبِيِّ. (0 women [ wives ] of the prophet) in the immediately previous verses are also its contextual evidence. Early commentator ` Ikrimah ... used to go about proclaiming in the bazaars that 'ahl al-bayt' in the verse means the blessed wives, because this verse has been revealed to highlight their dignified status and he used to say that he was ready to enter into a mubahalah (imprecation) on it.
A form of resolving religious disputes through bi-partite invocation. For details, please see Ma'ariful-Qur'n, Volume II, pp. 90, 91.
But, several narrations of Hadith reported by Ibn Katar at this place bear witness that Sayyidah Fatimah, Sayyidna ` Ali and Sayyidna Hasan and Husain ؓ are also included in 'ahl al-bayt' - as in a Hadith of Sahih Muslim where Sayyidah ` A'ishah ؓ narrates: Once the Holy Prophet ﷺ went out of the house with a black sheet from Byzantine wrapped around his blessed body. When Hasan Ibn ` Ali ؓ came out, he took him inside the sheet. Then Sayyidna Husain ؓ came. He took him too inside the sheet in the same manner. After that, came Sayyidah Fatimah ؓ and then Sayyidna ` Ali al-Murtada ؓ . He also made them come inside the sheet. Thereafter, he recited the verse: يُرِيدُ اللَّـهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا (Allah only intends to keep (all sorts of) filth away from you, 0 members of the family (of the prophet-33). And it also appears in some narrations that, after having recited the verse, he said: اللَّھُمَّ ھٰٓؤلٓآِء اَھلُ بَیتِی (0 Allah, these are members of my family) (reported by Ibn Jarir)
After having reported several reliable ahadith on this subject, Ibn Kathir has said: In reality, there is no contradiction in the two sayings reported from Tafsir authorities. Those who said that this verse was revealed in relation to the high station of the blessed wives and 'ahl al-bayt' means them does not go contrary to the possible inclusion of other people too under the purview of 'ahl al-bayt.' Therefore, the sound position is that under the words: 'ahl al-bayt', the blessed wives are included in any case, because they themselves are the cause of the revelation of this verse. And the inclusion of the direct addressees of the revelation cannot be subjected to any doubt. And Sayyidah Fatimah and Ali and Hasan and Husain ؓ too - in accordance with the saying of the noble Prophet - are included in 'ahl al-bayt.' And at both places in this verse, before and after it, the address is to the wives of the prophet using the form of feminine gender. In previous verses, beginning from: فَلَا تَخْضَعْنَ بِالْقَوْلِ (So, do not be soft with your address - 32) up to the end all forms employed are feminine. Then, later on in: وَاذْكُرْنَ مَا يُتْلَىٰ (and remember what is recited - 34) the form used in the address is in the feminine gender once again. Now, when the text departs from the context in this verse (33) in between and elects to employ the form of masculine gender as in: عَنکُم (antrum) and: يُطَهِّرَكُمْ (yutahhirakum), it also becomes a strong evidence of the fact that included here are not only the wives, but some men as well.
As for what has been said in the verse under study: لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا (Allah only intends to keep (all sorts of) filth away from you, 0 members of the family (of the prophet-33), it obviously means that, through these instructions, Allah Ta’ ala will keep the 'ahl al-bayt' protected against satanic instigations, sins and evils and cleanse them pure. In short, what is meant here is legal تَشرِعِی (tashri'i) purification - not the creational تَکوِنِی (takwini) purification which is the hallmark of prophets. It does not become necessary thereby that they all be مَعصُوم 'ma` sum' (infallible) and the commission of any sin by them should not be possible as is the case with the noble prophets, may peace be upon them all - which is the distinctive feature of creational purification. The people of Shiite persuasion have, by differing from the majority of the Muslim community, first of all claimed that the expression: 'ahl al-bayt' is restricted to the progeny and male relatives of the Messenger and that his blessed wives are excluded from it. Then, they went on to declare the word: تطْهِير (tathir: purification) in the cited-verse (34) as standing for their عِصمَہ ('ismah: the state of being protected, infallible) and thus made the 'ahl al-bayt' أَهْلَ الْبَيْتِ (ma` sum: infallible) like prophets. This humble writer has given an answer to this approach and has taken up the subject in full details in his Ahkam ul-Qur'an under Surah Al-Ahzab. This work defines عِصمَہ ` ismah, and proves that it is restricted to prophets and angels and that no one is مَعصُوم (ma` sum) other than them---all this on the basis of Islamic legal arguments and proofs. People of knowledge may see it at their discretion. Others just do not need it.
The word: اللہ آیَات (ayatillah) in verse 34: وَاذْكُرْنَ مَا يُتْلَىٰ فِي بُيُوتِكُنَّ مِنْ آيَاتِ اللَّـهِ وَالْحِكْمَةِ (And be mindful of Allah's verses and the wisdom that is recited in your homes) means the Qur'an and: حِکمَہ (hikmah) means the teachings and the sunnah of the noble Messenger of Allah - as the commentators at large have explained -- : hikmah at this place to mean sunnah. And the word: اذْكُرْنَ (udhkurna) could have two meanings: (1) To personally remember and be mindful of these verses and the points of wisdom, which should result in acting according to them. (2) To mention and pass on to other members of the Muslim community whatever of the Qur'an was revealed in their homes before them as well as the teachings of the Holy Prophet ﷺ of which they were the recipients.
Special Note
In his Ahkam ul-Qur'an, Ibn al-Arabi has said: From this verse it stands proved that a person who hears a verse of the Qur'an, or a statement of Hadith, is duty-bound to convey it to the Muslim ummah, so much so that even the blessed wives were bound with the duty of conveying to members of the Muslim community whatever verses of the Qur'an are revealed in their homes or the teachings that they receive from the Holy Prophet ﷺ . Both were a matter of trust placed by Allah in their hands which they had to pass on to others.
The Protection of Qur'an and Hadith
The way the spreading of the message of the verses of the Qur'an and the making of arrangements to teach it have been made necessary for the Muslim community, it is in the same way that, by calling it hikmah, the spreading and teaching of the ahadith of the Holy Prophet ﷺ have also been made necessary (in the degree of incumbency). Therefore, the noble Sahabah, may Allah be pleased with them all, have obeyed and implemented this injunction under all circumstances. There is this incident related to the Sayyidna Mu’ adh in the Sahih of al-Bukhari. He heard a Hadith from the Holy Prophet ﷺ ، but he did not narrate it publicly for the reason that he feared that people may not give it the status it deserved or may succumb to some misunderstanding. However, when came the time of his death, he assembled people around him and narrated the Hadith before them and said, 'Up to this time, I had not mentioned it before anyone because of religious expediency. But, now the time of death is near, therefore, I consider it necessary to deliver this thing held in trust back to the Muslim ummah, its real owner.' The words of the statement in the Sahih al-Bukhari are: فَاَخبَرَ بِہٖ مَعَاذُ عِندَ مَوتہٖ تا ثماً that is, 'Sayyidna Mu` adh ؓ made people hear this Hadith at the time of his death lest he becomes a sinner by not having conveyed the Hadith of the Rasul of Allah to the Muslim ummah.'
This incident too is an apt testimony to the fact that all Sahabah considered the implementation of this injunction of the Qur'an to be obligatory, and necessary. And since the noble Sahabah had demonstrated the highest care and concern in conveying Hadith to people with utmost precaution, the protection of Hadith too came, in a certain degree, fairly close to that of the Qur'an. Picking doubts in this matter really amounts to picking doubts in the Qur'an. Allah knows best.
Ingatlah kalian apa yang dibacakan di rumah-rumah kalian dari ayat-ayat Allah yang diturunkan kepada Rasul-Nya dan Sunah Rasul-Nya yang suci. Sesungguhnya Allah Mahalembut tatkala memberikan rahmat kepada kalian dengan menempatkan kalian di rumah-rumah Nabi-Nya dan Dia Maha Mengetahui keadaan kalian tatkala memilih kalian sebagai istri-istri bagi Rasul-Nya dan memilih kalian sebagai ibu bagi seluruh kaum mukminin dari umatnya.
And mention whatever verses of Allah are revealed to His Messenger in your homes, and the pure ways of Allah’s Messenger that you observe. Indeed, Allah is kind to you by favouring you with putting you in the house of His Prophet; He knows you well because He chose you as wives for His Messenger and as mothers of all the believers from his people.
Transmitan en sus casas las aleyas de Al-lah que se revelan a Su Mensajero, y las formas puras que observan del Mensajero. Ciertamente, Al-lah es bondadoso con ustedes al favorecerlas con un lugar en la casa de Su Profeta. Él las conoce bien porque las eligió como esposas para Su Mensajero y como madres de todos los creyentes de su pueblo.
I pamtite, o žene Poslanikove, ajete i hadise koji se kazuju u Resulullahovim, sallallahu alejhi ve sellem, kućama. Allah je bio dobar prema vama kad vas je odabrao da budete Poslanikove žene, majke svih pravovjernih.
Allah'ın resulüne indirilmiş olup, evlerinizde okunan Allah'ın ayetlerini ve O'nun resulünün temiz sünnetini anın. O sizlere karşı çok lütufkârdır. Çünkü sizleri, Peygamber -sallallahu aleyhi ve sellem-'in evlerine koyarak nimetlendirmiştir. O; sizlerden hakkıyla haberdardır. Çünkü O; sizleri Peygamberine eşler ve Müminlerin tamamının da anneleri olarak seçmiştir.
Recitate nelle vostre case i versetti che Allāh ha rivelato al Suo Messaggero, e l'onorata Sunnah del Suo Messaggero; in verità, Allāh è stato Generoso nei vostri confronti, scegliendovi per abitare le case del Profeta; Egli è Ben Informato sul vostro conto e vi ha scelte come mogli del Suo Messaggero e scegliendovi come madri di tutti i credenti della sua comunità.
Here, addressing the Prophet’s consorts about correct behaviour, instruction is indirectly given to Muslim women as to how they should conduct themselves. Unlike worldly women, it should not be their aim to show off their charms and finery. Their attention should be entirely directed towards the worship of God. They should spend their wealth for the cause of God and their time in understanding the teachings of Islam. This style of life makes one pure and righteous and it is only the pure and righteous who are approved of by Almighty God.
Tandaan ninyo [mga maybahay ng Sugo] ang binibigkas sa mga bahay ninyo na mga talata ni Allāh na pinababa sa Sugo Niya at dinalisay na sunnah ng Sugo Niya. Tunay na si Allāh ay laging Mapagtalos sa inyo nang nagmabuting-loob Siya sa inyo dahil naglagay Siya sa inyo sa mga bahay ng Propeta Niya, Mapagbatid sa inyo nang humirang Siya sa inyo bilang mga maybahay para sa Sugo Niya at pumili Siya sa inyo bilang mga ina ng lahat ng mga mananampalataya kabilang sa kalipunan nito.
Và các nàng hãy luôn ghi nhớ những gì nằm trong lời mặc khải của Allah được xướng đọc ở trong nhà các nàng mà được tiết lộ bởi Thiên Sứ của Ngài vì đó là đường lối đúng đắn của Thiên Sứ của Ngài đã được tiết lộ. Quả thật, Allah Rất Mực Tinh Tế về mọi chuyện khi các nàng ở trong nhà của Thiên Sứ của Ngài và Ngài còn Rất Mực Am Tường khi tuyển chọn các nàng làm vợ của Thiên Sứ của Ngài và các nàng là những người phụ nữ ưu tú được tuyển chọn ra trong nhóm người có đức tin từ cộng đồng của Người.
Rappelez-vous des versets d’Allah révélés à Son Messager qui sont récités dans vos demeures ainsi que la pure Sunna de Son Messager. Allah est plein de mansuétude à votre égard en vous faisant vivre dans les foyers de Son Prophète et Il vous connaît le mieux en vous ayant choisies comme épouses de Son Messager et comme Mères de tous les croyants de sa communauté.
35- Müslüman erkeklerle müslüman kadınlar, iman eden erkeklerle iman eden kadınlar, itaatkar erkeklerle itaatkar kadınlar, dürüst erkeklerle dürüst kadınlar, sabreden erkeklerle sabreden kadınlar, huşu sahibi mütevazı erkeklerle huşu sahibi mütevazı kadınlar, sadaka veren erkeklerle sadaka veren kadınlar, oruç tutan erkeklerle oruç tutan kadınlar, mahrem yerlerini koruyan erkeklerle kadınlar, Allah’ı çokça anan erkeklerle çokça anan kadınlar var ya Allah, onlar için mağfiret ve büyük bir mükâfat hazırlamıştır.
35. Yüce Allah, Peygamber sallallahu aleyhi ve sellem’in hanımlarının mükâfatını ve eğer emirlere uymayacak olurlarsa görecekleri cezaları, sair kadınlardan hiçbirisinin onlar gibi olmadığını söz konusu ettikten sonra onların dışında kalan diğer hanımları söz konusu etmektedir. Hanımların hükmü ile erkeklerin hükmü bir olduğundan dolayı da her ikisi hakkında hükmü müşterek kılarak şöyle buyurmuştur:“Şüphesiz müslüman erkeklerle müslüman kadınlar”bu, onların şeriatın zahir/aşikar emirlerini yerine getirmelerini ifade eder.“İman eden erkeklerle iman eden kadınlar”bu da kalpteki itikad ve kalbî ameller gibi gizli hususlar hakkındadır.“İtaatkar” Allah ve Rasûlüne itaat eden “erkeklerle itaatkar kadınlar” söz ve fiillerinde “dürüst erkeklerle dürüst kadınlar”, zorluklara ve musibetlere karşı “sabreden erkeklerle sabreden kadınlar”; bütün hallerinde, özellikle ibadetlerinde ve bilhassa da namazlarında “huşu sahibi mütevazı erkeklerle huşu sahibi mütevazı kadınlar”; Farz olsun nafile olsun “sadaka veren erkeklerle sadaka veren kadınlar”; Farzı ve nafileyi kapsayacak şekilde “oruç tutan erkeklerle oruç tutan kadınlar”; Zinaya ve zinayı hazırlayıcı sebeplere karşı “mahrem yerlerini koruyan erkeklerle kadınlar”; Vakitlerinin birçoğunda özellikle de sabah ve akşam vakitleri gibi sünnet-i seniyye ile belirlenmiş zikir zamanlarında ve farz namazların peşinde “Allah’ı çokça anan erkeklerle çokça anan kadınlar var ya Allah, onlar için” Yani bu güzel sıfatlara sahip olan, itikad, kalp ameli, azaların ameli ve dille söylenen sözleri kapsayan, kimisinin faydası kişiyi aşan, kimisininki kişinin kendisiyle sınırlı olan, hayır fiilleri işlemek ve şerleri terk etmeyi içeren, yerine getirilmesi zahiri ile batıni ile İslâm’ı, imanı ve ihsanı gerçekleştirerek dini tamamen uygulamak demek olan bu pek üstün hallere sahip olanlar için amellerinin mükâfatı olmak üzere günahları için “mağfiret” vardır; çünkü yapılan iyilikler kötülükleri giderir “ve büyük bir mükâfat hazırlamıştır.” ki onun miktarını ve yüceliğini ancak onu veren bilir. Zira bu mükâfatı, hiçbir göz görmemiş, hiçbir kulak işitmemiş ve hiçbir insan hatırından geçirmemiştir. Yüce Allah’tan bizleri de onlardan kılmasını dileriz.
Ceux qui s’humilient devant Allah en Lui obéissant, ceux et celles qui croient en Allah, ceux et celles qui Lui obéissent, ceux et celles qui sont sincères dans leur foi et leurs paroles, ceux et celles qui sont endurants dans leurs adorations, leur renoncement aux péchés et dans les malheurs, ceux et celles qui dépensent leurs richesses en aumônes obligatoires et surérogatoires, ceux et celles qui pratiquent des jeûnes obligatoires et surérogatoires afin de remporter l’agrément d’Allah, ceux et celles qui préservent leur intimité en s’abstenant de la découvrir à ceux qui ne sont pas autorisés à la voir et en s’abstenant de commettre la fornication et ses préliminaires ainsi que ceux et celles qui évoquent souvent Allah avec leur cœurs et leurs langues publiquement ou en secret, Allah leur réserve Son pardon pour leurs péchés et une récompense immense le Jour de la Résurrection qui est le Paradis.
Sesungguhnya orang-orang yang merendahkan diri kepada Allah dengan ketaatan dari kalangan lelaki dan wanita, orang-orang yang beriman kepada Allah dari kalangan lelaki dan wanita, orang-orang yang taat kepada Allah dari kalangan lelaki dan wanita, orang-orang yang jujur di dalam keimanan dan ucapan dari kalangan lelaki dan wanita, orang-orang yang bersabar dari kalangan lelaki dan wanita di dalam menjalankan ketaatan, terhadap kemaksiatan, dan atas cobaan, orang-orang yang menyedekahkan sebagian harta mereka untuk yang wajib maupun yang sunah dari kalangan lelaki dan wanita, orang-orang yang berpuasa untuk Allah baik yang wajib maupun yang sunah dari kalangan lelaki dan wanita, laki-laki yang menjaga kemaluan mereka dan wanita yang menjaga kemaluan mereka dengan menutupinya agar tidak terbuka di hadapan orang yang tidak halal untuk memandangnya dan dengan menjauhkan diri dari kekejian perbuatan zina dan perbuatan yang menjerumuskan kepada zina, orang-orang yang banyak mengingat Allah dari kalangan lelaki dan wanita dengah hati dan lisan mereka baik secara sembunyi-sembunyi maupun secara terang-terangan, Allah telah menyiapkan bagi mereka semua ampunan dari-Nya atas dosa-dosa mereka dan menyiapkan bagi mereka pahala yang agung pada hari Kiamat nanti, yaitu surga.
Indeed, the males who submit to Allah and the females who submit; the male believers in Allah and the female believers; the males who obey Allah and the females who obey; the males who are truthful in their belief and their statements and the females who are truthful; the males who are patient in obedience, in refraining from sins and during trials and the females who are patient; the males who give in obligatory and optional charity from their wealth and the females who give in charity; the males who keep obligatory and optional fasts and the females who fast; the males who guard their private parts from exposure to those who are forbidden from seeing them and from the immorality of fornication and anything leading to it, and the females who guard their private parts; and the males who remember Allah abundantly in private and in public and the females who remember Allah, Allah has prepared His special forgiveness for them from their sins, and an immense reward on the Day of Judgement which is Paradise.
Allah'a boyun eğerek teslim olmuş erkekler ve kadınlar, Allah için doğru olan erkekler ve kadınlar, Allah'a itaat eden erkekler ve kadınlar, imanlarında ve sözlerinde sadık olan erkekler ve kadınlar, Allah'a itaatte, günahlara ve belalara (imtihanlara) karşı sabreden erkekler ve kadınlar, farz ve nafile olarak sadaka veren erkekler ve kadınlar, farz ve nafile olmak üzere oruç tutan erkekler ve kadınlar, iffetlerini kendilerine bakmaları helal olmayan kimseler önünde açmadan gizleyerek, fuhuş ve zinaya götüren şeylerden uzaklaşarak koruyan erkekler ve iffetlerini koruyan kadınlar, açıktan ve gizli olarak kalpleri ve dilleri ile Allah'ı çokça zikreden erkekler ve çokça zikreden kadınlar var ya; işte Allah, onlar için günahlarından bir bağışlanma ve kıyamet günü, büyük bir mükâfat hazırlamıştır ki, bu mükâfat Cennet'tir.
"Sesungguhnya laki-laki dan perempuan yang Muslim, laki-laki dan perempuan yang Mukmin, laki-laki dan perempuan yang patuh, laki-laki dan perempuan yang jujur, laki-laki dan perem-puan yang sabar, laki-laki dan perempuan yang khusyu', laki-laki dan perempuan yang bersedekah, laki-laki dan perempuan yang berpuasa, laki-laki dan perempuan yang memelihara kehormatan-nya, laki-laki dan perempuan yang banyak menyebut Allah, Allah telah menyediakan untuk mereka ampunan dan pahala yang besar." (Al-Ahzab: 35).
(35) Ketika Allah menjelaskan pahala bagi para istri Rasu-lullah a dan hukuman mereka kalau mereka ditakdirkan tidak patuh, dan bahwa tidak seorang wanita pun yang dapat menandi-ngi mereka, maka Allah menjelaskan wanita-wanita selain mereka. Dan ketika hukum (yang berkenaan dengan) mereka dan kaum laki-laki sama, maka Allah menjadikan hukum tersebut padu, seraya berfirman, ﴾ إِنَّ ٱلۡمُسۡلِمِينَ وَٱلۡمُسۡلِمَٰتِ ﴿ "Sesungguhnya laki-laki dan perempuan yang Muslim," dan ini dalam takaran syariat yang zahir apabila mereka melaksanakannya, ﴾ وَٱلۡمُؤۡمِنِينَ وَٱلۡمُؤۡمِنَٰتِ ﴿ "laki-laki dan perempuan yang Mukmin," dan ini dalam perkara-perkara yang batin, dari berbagai keyakinan hati dan amal-amalnya, ﴾ وَٱلۡقَٰنِتِينَ ﴿ "laki-laki yang patuh" maksudnya, laki-laki yang taat kepada Allah dan Rasul-Nya, ﴾ وَٱلۡقَٰنِتَٰتِ وَٱلصَّٰدِقِينَ ﴿ "dan perempuan yang patuh, dan laki-laki yang jujur" dalam perkataan dan perbuatannya, ﴾ وَٱلصَّٰدِقَٰتِ وَٱلصَّٰبِرِينَ ﴿ "dan perempuan yang jujur, dan laki-laki yang sabar" dalam menghadapi berbagai kesulitan dan musibah, ﴾ وَٱلصَّٰبِرَٰتِ وَٱلۡخَٰشِعِينَ ﴿ "dan perempuan yang sabar, laki-laki yang khusyu'" dalam seluruh keadaan mereka, terutama dalam ibadah-ibadah mereka, apalagi dalam mengerja-kan shalat-shalat mereka ﴾ وَٱلۡخَٰشِعَٰتِ وَٱلۡمُتَصَدِّقِينَ ﴿ "dan perempuan yang khusyu', laki-laki yang bersedekah" yang wajib maupun yang sunnah, ﴾ وَٱلۡمُتَصَدِّقَٰتِ وَٱلصَّٰٓئِمِينَ وَٱلصَّٰٓئِمَٰتِ ﴿ "dan perempuan yang bersedekah, laki-laki dan perempuan yang berpuasa" ini meliputi yang fardhu dan yang sunnah, ﴾ وَٱلۡحَٰفِظِينَ فُرُوجَهُمۡ ﴿ "laki-laki yang memelihara kehormatan mereka" dari zina dan segala pengantarnya,﴾ وَٱلۡحَٰفِظَٰتِ وَٱلذَّٰكِرِينَ ٱللَّهَ كَثِيرٗا ﴿ "dan perempuan yang memelihara kehormatannya, laki-laki yang banyak menyebut Allah" yaitu pada mayoritas waktunya, terutama pada waktu-waktu wirid khusus (yang terikat tempat, keadaan dan waktunya. Pent.), seperti dzikir pagi dan petang, dzikir seusai shalat lima waktu.
﴾ وَٱلذَّٰكِرَٰتِ أَعَدَّ ٱللَّهُ لَهُم ﴿ "Dan perempuan yang berdzikir, Allah telah menyediakan untuk mereka," maksudnya, untuk mereka yang bersifat-kan sifat-sifat terpuji dan budi pekerti indah di atas, yang berkisar pada masalah-masalah keyakinan, amal-amal hati, amal perbuatan anggota badan, perkataan-perkataan lisan, dan manfaat yang me-ngalir (maslahat umum. Pent.) dan yang tidak mengalir, dan yang berkisar pada amal-amal kebajikan dan meninggalkan keburukan, yang siapa saja mampu melakukannya, maka sungguh dia telah melaksanakan ajaran agama seluruhnya, yang lahir dan yang batin dengan Islam, iman dan ihsan. Maka dari itu Allah membalas me-reka atas amal perbuatan mereka dengan ampunan terhadap dosa-dosa mereka, karena sesungguhnya amal-amal kebajikan itu dapat menghapus dosa-dosa.
﴾ وَأَجۡرًا عَظِيمٗا ﴿ "Dan (menyediakan) pahala yang besar," yang tidak bisa diukur nilainya kecuali yang telah diberikanNya, berupa segala sesuatu yang belum pernah dilihat oleh pandangan mata, tidak pula didengar oleh telinga dan tidak juga terlintas pada hati manusia. Semoga Allah menjadikan kita termasuk golongan mereka.
Pokornim i predanim Allahovim robovima i ropkinjama, i vjernicima i vjernicama u Allaha, i muškarcima i ženama koji su poslušni Allahu, i muškarcima i ženama koji su iskreni u vjerovanju i riječima, i muškarcima i ženama koji su strpljivi u pokornosti, ostavljanju grijeha i nedaćama, i muškarcima i ženama koji izdvajaju zekat i dobrovoljnu milostinju, i muškarcima i ženama koji poste obavezni i dobrovoljni post, i muškarcima i ženama koji su kreposni i ne čine ono što je zabranjeno, te ne pokazuju svoja stidna mjesta pred onima koji ih ne smiju vidjeti i ne gledaju u ono u šta se ne smije gledati, koji se bluda i svega što vodi njemu čuvaju, i muškarcima i ženama koji mnogo, javno i tajno, spominju Uzvišenog Allaha, srcem i jezikom – svima njima Uzvišeni je Allah pripremio na ahiretu, zaista, oprost i golemu nagradu – džennet.
In verità, gli uomini e le donne che si sono sottomessi ad Allāh con obbedienza, gli uomini e le donne che credono in Allāh, gli uomini e le donne che obbediscono ad Allāh, gli uomini e le donne sinceri nella fede e nelle parole, gli uomini e le donne che perseverano nell'obbedienza, che evitano la disobbedienza, e che sopportano le disgrazie, gli uomini e le donne che elargiscono i loro beni, obbligatoriamente o volontariamente; le donne e gli uomini che digiunano per Allāh, obbligatoriamente o volontariamente, gli uomini e le donne che preservano la castità, evitando di mostrare le proprie intimità a chi non spetta vederle, e che si tengono lontani dalla nefandezza, dall'adulterio e da ciò che conduce ad esso e gli uomini e le donne che menzionano molto Allāh con i loro cuori e le loro lingue, intimamente ed esternamente, Allāh ha preparato per loro il perdono, da parte Sua, dei loro peccati, e ha preparato per loro, nel Giorno della Resurrezione, una grande ricompensa, ovvero il Paradiso.
Commentary
The Qur'anic addresses in masculine gender normally include women: The Wisdom behind it
In the usual injunctions of the noble Qur'an, though, both men and women have been included as addressees, but generally the address is made to men. Women are included there as a corollary. Everywhere, by using the words: يَا أَيُّهَا النَّاسُ (0 those who have believed) women have been addressed as being included and contained therein. This releases a hint suggesting that all matters relating to women are shielded, concealed and curtained. In this, there is honor and esteem for them. Particularly, if we were to ponder over the entire Qur'an, we shall discover that no woman except Sayyidah Maryam bint ` Imran (علیہا السلام) has been referred to by her personal name. Instead, when comes the occasion to mention them, they have been mentioned under the cover of their attribution to men, such as, اِمرَأۃ فِرعَون (the woman or wife of the Pharaoh), اِمرَٔۃُ نُوح (the wife of Nuh) and اِمرَأۃ لُوط (the wife of Lut). The exception of Sayyidah Maryam (علیہا السلام) may perhaps be for the reason that Sayyidna 'Isa (علیہ السلام) 'Sell could have not been attributed to any father, therefore, the attribution had to be to the mother. So, it was for this attribution that her name was disclosed. And it is Allah who knows best.
Though, this style of the Qur'an was rooted in great wisdom and expediency, yet it was natural that women should have a feeling of some sort of discomfort about it. Therefore, there are several narrations in Hadith in which women have been reported to have said to the Holy Prophet ﷺ ،"We see that Allah Ta’ ala mentions only men everywhere in the Qur'an and it is them alone that He addresses. This tells us that women have almost no good in them. We are scared about our acts of ` Ibadah. May be, even that is not accepted from us (reported by al-Baghawi from the blessed wives). Similar submissions of this nature from Sayyidah Umm ‘Umarah al-Ansariyyah appear in Tirmidhi with the authority rating of hasan (good) and from Sayyidah Asma' bint ` Umays ؓ in some other narrations. And in all these narrations, this very submission has been identified as the cause of the revelation of the verse cited above.
In these verses special mention has been made of the acceptability of their deeds to mollify the hearts of women. Here, it has been made very clear that the touchstone of acceptance and appreciation with Allah Ta’ ala is the righteousness of deeds and the spirit of obedience to Him. In this, there is no discrimination between man and woman.
The Injunction of Making the Dhikr of Allah Abundantly and Its Wisdom
Islam stands on five acts of ` Ibadah or worship - Salah, Zakah, Siyam (fasting), Hajj and Jihad. But, there is just no injunction in the entire Qur'an that commands any act of Ibadah from out of these to be done abundantly. However, the doing of the Dhikr (remembrance) of Allah (by heart or tongue) abundantly has been ordered in several verses of the Holy Qur'an as in Surah Al-Anfal (8:45) and Surah Al-Jumu'ah (62:10) while in the present verse of Surah Al-Ahzab it was said: وَالذَّاكِرِينَ اللَّـهَ كَثِيرًا وَالذَّاكِرَاتِ (and the men remembering Allah much and the remembering women - 35).
What is the wisdom behind it? To begin with, it can be said that the Dhikr of Allah is the essential spirit of all acts of worship as it appears in a narration of Sayyidna Mu` adh Ibn Anas ؓ . Someone asked the Holy Prophet ﷺ ،"Who from among the Mujahidin deserves the best of returns?" He said, "One who makes the Dhikr of Allah most abundantly." It was asked again, "Who from among the fasting is most reward-worthy?" He said, "One who makes the Dhikr of Allah most abundantly." Then, similar questions were asked about Salah, Zakah, Hajj and Sadaqah. Every time he said: 'One who makes the Dhikr of Allah most abundantly,' that is, he or she is more deserving of the reward (reported by Ahmad, from Ibn Kathir)
Secondly, it is the easiest of all acts of ` Ibadah. The Shari'ah too has placed no condition for it. Be it with wudu' or without, be it lying, sitting, or walking, the Dhikr of Allah can be done at all times. It demands no hard labor from anyone nor does it require any formal free time. Yet, so great is the effect and benefit of the Dhikr of Allah that, through it, even worldly chores transform into worship and religious acts. The prayers that are made before and after eating, on going out and on coming back, before travel, in travel and on returning home, and before and after starting a business have all been taught to us by the Holy Prophet ﷺ . The outcome of this enormous, treasure of prophetic prayers is that no Muslim should do anything at any time while he or she may be heedless toward or negligent of Allah. And should one make it a point to recite these prayers as part of what he or she has to do in life and its work, then, dunya becomes deen, i.e. worldly duties start releasing the fragrance of faith, a wonderful experience indeed.
Tunay na ang mga lalaking nagpapakaaba kay Allāh sa pagtalima at ang mga babaing nagpapakaaba, ang mga lalaking tagapatotoo kay Allāh at ang mga babaing tagapatotoo, ang mga lalaking tagatalima at ang mga babaing tagatalima kay Allāh, ang mga lalaking tapat at ang mga babaing tapat sa pananampalataya nila at salita nila, ang mga lalaking nagtitiis at ang mga babaing nagtitiis sa mga pagtalima at sa paglayo sa mga pagsuway at sa pagsubok, ang mga lalaking nagkakawanggawa at ang mga babaing nagkakawanggawa ng mga yaman nila sa tungkulin at pagkukusa, ang mga lalaking nag-aayuno at ang mga babaing nag-aayuno para kay Allāh sa tungkulin at pagkukusa, ang mga lalaking nag-iingat at ang mga babaing nag-iingat sa mga ari nila sa pamamagitan ng pagtatakip sa mga ito laban sa pagkakalantad sa harapan ng sinumang hindi ipinahihintulot ang pagtingin sa mga ito at sa pamamagitan ng paglayo sa kahalayan ng pangangalunya at mga paunang gawain nito, at ang mga lalaking nag-aalaala at ang mga babaing nag-aalaala kay Allāh sa mga puso nila at mga dila nang madalas nang palihim at lantaran ay naghanda si Allāh para sa kanila ng kapatawaran mula sa Kanya para sa mga pagkakasala nila at naghanda Siya para sa kanila ng gantimpalang sukdulan sa Araw ng Pagbangon, ang Paraiso.
Những người hạ mình phục tùng Allah dù nam hay nữ; những người tin Allah dù nam hay nữ; những người vâng lệnh Allah dù nam hay nữ; những người trung thực trong đức tin và lời nói của họ dù nam hay nữ; những người kiên nhẫn chịu đựng trong việc phục tùng Allah, trong việc tránh những việc tội lỗi và trong việc đối diện với thử thách dù nam hay nữ; những người bố thí tài sản một cách bắt buộc (Zakah) và tự nguyện dù nam hay nữ, những người nhịn chay bắt buộc và tự nguyện vì Allah dù nam hay nữ; những người giữ vùng kín của họ bằng cách che đậy trước những ai không được phép nhìn nó và bằng cách tránh hành vi Zina dù nam hay nữ; và những người thường xuyên tụng niệm Allah bằng con tim và chiếc lưỡi của họ một cách thầm kính và công khai dù nam hay nữ; Allah chuẩn bị cho họ sự tha thứ về những tội lỗi mà họ đã phạm và chuẩn bị cho họ phần thưởng vĩ đại vào Ngày Phán Xét, đó là Thiên Đàng.
The Reason for Revelation
Imam Ahmad recorded that Umm Salamah, may Allah be pleased with her, the wife of the Prophet said, "I said to the Prophet , `Why is it that we are not mentioned in the Qur'an as men are' Then one day without my realizing it, he was calling from the Minbar and I was combing my hair, so I tied my hair back then I went out to my chamber in my house, and I started listening out, and he was saying from the Minbar:
«يَاأَيُّهَا النَّاسُ إِنَّ اللهَ تَعَالَى يَقُولُ:
إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَـتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ»
(O people! Verily Allah says: (Verily, the Muslims: men and women, the believers: men and women...)) to the end of the Ayah." This was also recorded by An-Nasa'i and Ibn Jarir.
إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَـتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ
(Verily, the Muslims: men and women, the believers: men and women...) indicates that Iman is something other than Islam, and that it is more specific, because Allah says:
قَالَتِ الاٌّعْرَابُ ءَامَنَّا قُل لَّمْ تُؤْمِنُواْ وَلَـكِن قُولُواْ أَسْلَمْنَا وَلَمَّا يَدْخُلِ الايمَـنُ فِى قُلُوبِكُمْ
(The bedouins say: "We believe." Say: "You believe not but you only say, `We have surrendered (in Islam),' for faith has not yet entered your hearts.") (49:14). In the Two Sahihs, it says:
«لَا يَزْنِي الزَّانِي حِينَ يَزْنِي وَهُوَ مُؤْمِن»
(The adulterer does not commit adultery at the time when he is a believer.) For it snatches away his Iman, although that does not mean he is a disbeliever, according to the consensus of the Muslims. This indicates that Iman is more specific than Islam, as we have stated at the beginning of our commentary on Al-Bukhari.
وَالْقَـنِتِينَ وَالْقَـنِتَـتِ
(the Qanit: men and the women,) Al-Qunut means obedience during quite time.
أَمَّنْ هُوَ قَانِتٌ ءَانَآءَ الَّيْلِ سَـجِداً وَقَآئِماً يَحْذَرُ الاٌّخِرَةَ وَيَرْجُواْ رَحْمَةَ رَبِّهِ
(Is one who is (Qanit,) prostrating himself or standing in the middle of the night, fearing the Hereafter and hoping for the mercy of his Lord...) (39:9)
وَلَهُ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ كُلٌّ لَّهُ قَـنِتُونَ
(To Him belongs whatever is in the heavens and the earth. All are Uqnuti (Qanitun) to Him.) (30:26)
يمَرْيَمُ اقْنُتِى لِرَبِّكِ وَاسْجُدِى وَارْكَعِى مَعَ الرَكِعِينَ
(O Maryam! "Uqnuti to your Lord and prostrate, and bow with Ar-Raki`in (those who bow).") (3:43)
وَقُومُواْ لِلَّهِ قَـنِتِينَ
(And stand before Allah Qanitin) (2: 238). So, beyond Islam there is a higher level to be reached, which is Iman, and Qunut stems from them both.
وَالصَّـدِقِينَ وَالصَّـدِقَـتِ
(the men and women who are truthful,) This refers to their speech, for truthfulness is a praiseworthy attribute. Some of the Companions, may Allah be pleased with them, were never known to have lied even once, neither during Jahiliyyah nor in Islam. Truthfulness is a sign of faith, just as lying is a sign of hypocrisy. Whoever is truthful will be saved:
«عَلَيْكُمْ بِالصِّدْقِ فَإِنَّ الصِّدْقَ يَهْدِي إِلَى الْبِرِّ، وَإِنَّ الْبِرَّ يَهْدِي إِلَى الْجَنَّةِ، وَإِيَّاكُمْ وَالْكَذِبَ، فَإِنَّ الْكَذِبَ يَهْدِي إِلَى الْفُجُورِ، وَإِنَّ الْفُجُورَ يَهْدِي إِلَى النَّارِ، وَلَا يَزَالُ الرَّجُلُ يَصْدُقُ وَيَتَحَرَّى الصِّدْقَ حَتَّى يُكْتَبَ عِنْدَ اللهِ صِدِّيقًا، وَلَا يَزَالُ الرَّجُلُ يَكْذِبُ وَيَتَحَرَّى الْكَذِبَ حَتَّى يُكْتَبَ عِنْدَ اللهِ كَذَّابًا»
(You have to be truthful, for truthfulness leads to righteousness and righteousness leads to Paradise. And beware of lying, for lying leads to immorality and immorality leads to Hell. A man will keep telling the truth and striving to do so until he will be recorded with Allah as a truthful. And a man will keep telling lies and will persist in doing so until he will be recorded with Allah as a liar.) And there are many Hadiths on this topic.
وَالصَّـبِرِينَ وَالصَّـبِرَتِ
(the men and the women who are patient,) This is the attribute of those who are steadfast, which is patience in the face of adversity and knowing that what is decreed will inevitably come to pass. So, they face it with patience and steadfastness. Patience is the most difficult when disaster first strikes, then after that it becomes easier, and this is true steadfastness.
وَالْخَـشِعِينَ وَالْخَـشِعَـتِ
(the Khashi`: men and the women,) Khushu` means serenity and tranquillity, deliberation and dignity and humility. What motivates a person to be like this is the fear of Allah and the awareness that He is constantly watching, as mentioned in the Hadith:
«اعْبُدُ اللهَ كَأَنَّكَ تَرَاهُ فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاك»
(Worship Allah as if you can see Him, for if you cannot see Him, He can see you.)
وَالْمُتَصَدِّقِينَ وَالْمُتَصَدِّقَـتِ
(the men and the women who give Sadaqat,) As-Sadaqah (charity) means doing good to people who are in need or who are weak and have no means of earning a living and none to financially support them. They give them from the excess of their wealth in obedience to Allah and as a good deed to His creation. It was recorded in the Two Sahihs:
«سَبْعَةٌ يُظِلُّهُمُ اللهُ فِي ظِلِّهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ فَذَكَرَ مِنْهُمْ وَرَجُلٌ تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا حَتَّى لَاتَعْلَمَ شِمَالُهُ مَا تُنْفِقُ يَمِينُه»
(There are seven whom Allah will shade with His Shade on the Day when there will be no shade except His Shade -- and among them he mentioned -- . ..a man who gave in charity and concealed it to the extent that his left hand did not know what his right hand was giving.) According to another Hadith:
«وَالصَّدَقَةُ تُطْفِىءُ الْخَطِيئَةَ كَمَا يُطْفِىءُ الْمَاءُ النَّار»
(Sadaqah extinguishes bad deeds just as water extinguishes fire.) There are many Hadiths which encourage charitable giving; this topic is discussed in detail elsewhere.
والصَّـئِمِينَ والصَّـئِمَـتِ
(the men and the women who fast,) According to a Hadith narrated by Ibn Majah:
«وَالصَّوْمُ زَكَاةُ الْبَدَن»
(Fasting is the Zakah of the body.) In other words, it purifies it and cleanses it of things that are bad in both physical and Shar`i terms. Sa`id bin Jubayr said: "Whoever fasts Ramadan and three days of each month, is included in the Ayah,
والصَّـئِمِينَ والصَّـئِمَـتِ
(the men and the women who fast,)" Fasting is also one of the greatest means of overcoming one's desires, as the Messenger of Allah ﷺ said:
«يَامَعْشَرَ الشَّبَابِ مَنِ اسْتَطَاعَ مِنْكُمُ الْبَاءَةَ فَلْيَتَزَوَّجْ، فَإِنَّهُ أَغَضُّ لِلْبَصَرِ وَأَحْصَنُ لِلْفَرْجِ، وَمَنْ لَمْ يَسْتَطِعْ فَعَلَيْهِ بِالصَّوْمِ فَإِنَّهُ لَهُ وِجَاء»
(O young men! Whoever among you can afford to get married, let him do so, for it is most effective in lowering the gaze and protecting the chastity. And whoever cannot get married, then let him fast, for it will be a protection for him.) It is quite apt that next should be mentioned:
وَالْحَـفِظِينَ فُرُوجَهُمْ وَالْحَـفِـظَـتِ
(the men and the women who guard their chastity) i.e., they protect their private parts from forbidden and sinful things, except for that which is permitted. Allah says:
وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَـفِظُونَ - إِلاَّ عَلَى أَزْوَجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَـنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَى وَرَآءَ ذلِكَ فَأُوْلَـئِكَ هُمُ الْعَادُونَ
(And those who guard their chastity. Except from their wives or the whom their right hands possess -- for they are not blameworthy. But whosoever seeks beyond that, then it is those who are trespassers.) (70:29-31)
وَالذَكِـرِينَ اللَّهَ كَثِيراً وَالذَكِرَتِ
(and the men and the women who remember Allah much) Ibn Abi Hatim recorded that Abu Sa`id Al-Khudri, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«إِذَا أَيْقَظَ الرَّجُلُ امْرَأَتَهُ مِنَ اللَّيْلِ فَصَلَّيَا رَكْعَتَيْنِ كُتِبَا تِلْكَ اللَّيْلَةَ مِنَ الذَّاكِرِينَ اللهَ كَثِيرًا وَالذَّاكِرَات»
(If a man wakes his wife at night and they pray two Rak`ahs, they will recorded that night as being among the men and the women who remember Allah much.) This was recorded by Abu Dawud, An-Nasa'i and Ibn Majah from the Hadith of Abu Sa`id and Abu Hurayrah, may Allah be pleased with them both, from the Prophet . Imam Ahmad recorded that Abu Hurayrah, may Allah be pleased with him, said: "The Messenger of Allah ﷺ was walking along a road in Makkah, and he came to (the mountain of) Jumdan, and said,
«هَذَا جُمْدَانُ، سِيرُوا، فَقَدْ سَبَقَ الْمُفَرِّدُون»
(This is Jumdan, go ahead, for the Mufarridun have gone ahead.(The men and the women who remember Allah much) Then he said,
«اللَّهُمَّ اغْفِرْ لِلْمُحَلِّقِين»
(O Allah, forgive those who shaved their hair.) They said, `And those who shortened.' He said,
«اللَّهُمَّ اغْفِرْ لِلْمُحَلِّقِين»
(O Allah, forgive those who shaved their hair.) They said, `And those who shortened.'
«وَالْمُقَصِّرِين»
(And those who shortened.) This was recorded by Imam Ahmad with this chain of narration. It was also recorded by Muslim, except for the last part of it.
أَعَدَّ اللَّهُ لَهُم مَّغْفِرَةً وَأَجْراً عَظِيماً
(Allah has prepared for them forgiveness and a great reward.) Here Allah tells us that for all of those mentioned in this Ayah, He has prepared for them forgiveness of their sins and a great reward, meaning, Paradise.
This verse shows what Almighty God wishes a man or woman to be like. The ten virtues He would like them to possess are as follows: Islam (submission to God), Faith in God, obedience, truthfulness, patience, sincerity, charity, fasting, chastity and remembrance of God. These ten virtues encompass all the aspects of the Islamic faith and Islamic character. Briefly speaking, one who hopes to receive God’s pardon and His rewards should bow to His injunctions, thus showing his total belief in God. There should be no contradiction between his words and his deeds. He should stand firm, regardless of the circumstances. The realization of God’s greatness should have made him modest and he should consider the meeting of others’ needs as his own responsibility. He must fast regularly and, in the context of sexual desires, he is chaste and pure. His days and nights are spent in the remembrance of God. Just as these qualities are required of men, so also are they required of women. Although their manifestation may in some respects be different, as far as the qualities themselves are concerned, they are the same for both. A human being, whether a woman or a man, will be considered acceptable to God only when he or she approaches God endowed with these ten qualities.
Al-lah les tiene reservado en el Día del Juicio Su perdón y una inmensa recompensa, que es el Paraíso, a los hombres y mujeres que se someten a Al-lah, a los hombres y mujeres creyentes, a los hombres y mujeres que obedecen a Al-lah, a los hombres y mujeres que son veraces en sus creencias y sus declaraciones, a los hombres que son pacientes en obediencia y durante las pruebas, y que se abstienen de pecados, a las mujeres que son pacientes, a los hombres y mujeres que pagan la caridad obligatoria y voluntaria de su riqueza, a los hombres y mujeres que mantienen ayunos obligatorios y voluntarios, a los hombres y mujeres que protegen sus partes privadas de ser expuestas a los que tienen prohibido verlas, y de la inmoralidad de la fornicación y todo lo que lleva a ella, y a los hombres y mujeres que recuerdan a Al-lah frecuentemente en privado y en público.
Commentary
It has been repeatedly explained earlier that the majority of injunctions appearing in Surah Al-Ahzab relate to the reverence, love and perfect obedience of the Holy Prophet ﷺ or to the prohibition of causing any pain to him. The verses cited above have also been revealed in connection with some incidents of this nature.
One such incident related to Sayyidna Zayd Ibn Harithah who was the slave of someone. It was during the days of Jahiliyyah that the Holy Prophet ﷺ had bought him from the famous bazaar of ` Ukaz. He was still very young at that time. The Holy Prophet ﷺ had freed him after purchasing him, and further honored him by adopting him as his son as was the common practice under the Arab custom of the time and went on to bring him up. In Makkah al-Mukarramah, he was called by the name of Zayd Ibn Muhammad. The Qur'an declared it to be an erroneous custom of the Jahiliyyah and prohibited the calling of the so-called or adopted son of a person as his 'son' and ordered that he should be attributed to his real father. Revealed in this connection were verses that have appeared earlier within this Surah: ادْعُوهُمْ لِآبَائِهِمْ (Call them by (the name of) their (real) fathers - 5) After the revelation of these injunctions, the noble Sahabah abandoned the practice of calling him by the name of Zayd Ibn Muhammad and started attributing him to his father, Harithah.
A subtle point
Not even the name of the greatest of the great Sahabi - of course, except that of the blessed prophets - was ever mentioned throughout the Qur'an with the sole exception of Sayyidna Zayd Ibn Harithah! Some respected elders while describing the wisdom behind it have said that the attribution of his parentage to the Holy Prophet ﷺ when severed under the injunction of the Qur'an had him deprived of a great personal honor. However, Allah Ta’ ala had it compensated by mentioning him in the Qur'an by name. Thus, the word: زَید (Zayd), being a word of the Qur'an, has its own distinct status. On every letter of this word, in accordance with the promise in Hadith, ten good deeds are recorded in the Book of Deeds. So, when his name is recited in the Qur'an, the reciter gets thirty good deeds in return just for pronouncing his name!
Even the Holy Prophet ﷺ used to give him respect. Sayyidah ` A'ishah ؓ says, 'Whenever he has sent him on a military expedition, it is invariably him that he has made the commander of the forces.' (Ibn Kathir)
A lesson to remember
This, in a nutshell, was the reality of slavery at the advent of Islam when slaves were educated and trained till they became achievers and whoever from them proved his class and capability was given the rank of leaders.
When Zayd Ibn Harithah grew to be a young man, the Holy Prophet ﷺ chose Sayyidah Zainab bint Jahsh, the daughter of his paternal aunt for marriage with him. A formal proposal of marriage was sent. Since Sayyidna Zayd was branded with the conventional label of being a freed slave, Sayyidah Zainab and her brother, ` Abdullah Ibn Jahsh rejected this proposal on the basis that they were nobler than him in terms of family and lineage.
Revealed upon this incident was the verse: مَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ (And it is not open for a believing man or a believing woman - 36). The instruction given there is: When the Holy Prophet ﷺ orders someone to do something as an obligation, it becomes obligatory for that person to do it. The choice of not doing it does not remain valid under Islamic Law - even if the required act may not be obligatory or necessary in its origin. But, once he does order someone to do that, it become incumbent and obligatory on him. And should someone not do so, his or her action has been termed as open error at the end of the verse.
When Sayyidah Zainab bint Jahsh ؓ and her brother heard this verse, they retracted from their rejection and agreed to the proposal of marriage. Thus, the marriage was solemnized. The dower of the bride was paid by the Holy Prophet ﷺ on behalf of Sayyidna Zayd which was ten dinars [ equal to approximately 4 tolas of gold), (equal to approximately 18-1/2 tolas of silver), one beast of burden, complete pair of ladies dress, 15 mudd (approximately 25 kilos) of flour and 10 mudd (approximately 5 kilos) of dates (Ibn Kathir). The well-known event in the background of the revelation of this verse is, according to the majority of commentators, no other but this very account of the marriage of Sayyidah Zainab bint Jahsh (Ibn Kathir, Qurtubi and Mazhari).
Ibn Kathir and some other commentators have also reported two additional events of this nature. There too, it has been said that the cited verse has been revealed in the background of those events. One of these events is about Sayyidna Julaibib ؓ whose proposal to marry the daughter of an Ansari Sahabi was turned down by the father and his family. When this verse was revealed, they agreed and the marriage was solemnized. The Holy Prophet ﷺ made a du'a (prayer) for extended means of livelihood for them. The noble Companions say that Allah had placed such barakah in their home that it was known to be the most generously kept home of Madinah at-Tayyibah. Later, Sayyidna Julaibib ؓ met with his shahadah in a Jihad. The Holy Prophet ﷺ bathed and shrouded his body with his own blessed hands.
A similar event relating to Umm Kulthum bint 'Uqbah Ibn Abi Mu'ait has been reported in Hadith narrations (Ibn Kathir, Qurtubi) and there is no contradiction in them. It is possible that several events of this nature may have been the cause of the revelation of the verse.
The Injunction to consider the principle of کفو (kuf) in marriage
The reason why Sayyidah Zainab bint Jahsh ؓ and her brother ` Abdullah had initially rejected the proposal of marriage with Sayyidna Zayd Ibn Harithah was that the two of them had no familial and lineal homogeneity, which is desirable even in the sight of the Shari'ah. The Holy Prophet ﷺ said that girls should be married in their کفو (kuf': equal, alike, matching) (to be explained later). Therefore, a question arises here as to why the excuse of Sayyidah Zainab and her brother was not accepted in this case?
The answer is that the equality, rather equalness (کَفَاءت :kafa’ ah) and likeness of spouses in their religion is certainly incumbent and necessary for the validity of the marriage. The marriage of any Muslim girl with any disbeliever is not halal (lawful) under the consensus of the Muslim ummah - even if the girl agrees to it. The reason is that this is not simply the right of a woman which may be dropped at her pleasure. Instead, it is the right of Allah and a Divinely imposed duty. On the contrary, equality of the spouses in financial and lineal status is the right of the girl and in the matter of lineal equality, the guardians too have right along with the girl. If a sane and adult girl, despite being from a wealthy family, were to drop her right by agreeing to marry some pauper, the choice is hers. And in lineal equality, if the girl and her guardians, all of them, abandon this right for the sake of some other major expedient consideration and agree to the proposal of marriage from a person who is lesser than them in terms of lineage and family status, then, they have the right to do so. In fact, should this be in view of higher religious consideration, the act of surrendering this right is most desirable and praiseworthy. It is for this reason that the Holy Prophet ﷺ has, on several occasions, recommended that this right should be ignored and marriage should be solemnized because of higher and more beneficial religious considerations.
And clear indicators set forth in the noble Qur'an prove that the right of the Holy Prophet ﷺ on the men and women of his ummah is more than that of anyone else. In fact, it is more than that of their own self - as the Qur'an says: النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ that is, 'The Prophet is closer to the believers than their own selves - 33:6.' Therefore, in the case of Sayyidah Zainab ؓ and her brother, ` Abdullah, when the Holy Prophet ﷺ advised them to ignore their right to lineal equality and ordered them to agree to the marriage with Sayyidna Zayd Ibn Harithah ؓ ، it was their duty to bypass their personal opinion and their own rights in the face of this prophetic order. Therefore, it was on this refusal from them that this injunction of the Qur'an was revealed.
As for the lineal consideration in marriage, one may ask when it was worthy of consideration in the sight of the Holy Prophet ﷺ himself, why would he himself not go by it? The answer to this doubt is already clear from the earlier submission, that is, this consideration is worth surrendering in favour of other higher and more beneficial religious considerations. During the blessed period of the Holy Prophet ﷺ ، several marriages were solemnized among non-equals (ghayr-kuf' ) as based on these very kinds of beneficial religious considerations which do not violate the principle.
The Issue of Equality in marriage (Kaf'ah)
Marriage (nikah) is a matter in which the absence of homogeneity in the temperaments of the spouses disturbs the purpose of marriage, disturbs the process of fulfilling each other's rights and breeds mutual disputes. Therefore, the Shari` ah has ordered that kafa'ah (mutual likeness) should be taken into consideration. But, it never means that a man of high family background starts taking a man from a family lesser than him as low and mean. In Islam, the criterion of low and high is based on Taqwa and love for one's faith. Whoever does not have it, no matter how noble his family is, he yet has no status in the sight of Allah. So, this order to take kafa'ah (mutual equality) into consideration in marriages has been given only to keep the management of matters smooth and straight.
In a Hadith, the Holy Prophet ﷺ has been reported to have said that the nikah (marriage) of girls should invariably be through their guardians (that is, it is not appropriate even for a pubescent girl that she settles the transaction of her nikah (marriage) all by herself. Modesty demands that this matter should be handled by her parents and guardians). And he said that the nikah of girls should invariably be solemnized within their kuf' (equal, like). Though, the authority of this Hadith is weak but, with the support from the reports and sayings of the noble Sahabah, it becomes worth being used as an argument. In Kitab ul-'Athar, Imam Muhammad has reported Sayyidna ` Umar ؓ saying: "I shall issue an operative order that no girl from some high and recognized family should be given in marriage to another having a lesser status." Similarly, Sayyidah ` A'ishah ؓ and Sayyidna Anas ؓ have also stressed that kafa'ah (likeness) should be taken into consideration in nikah (marriage) - as reported from several authorities. Imam Ibn Humam has also written about it in details in Fath al-Qadir.
Hence, the outcome is that the consideration of kafa'ah (equalness and likeness) in nikah (marriage) is desirable in religion, so that the spouses live in accord and harmony. But, should some other important consideration, more important than this kafa'ah, come up, then, it is permissible for the woman and her guardians that they surrender this right of theirs and marry in ghayr kuf, that is, other than equal and like. Particularly so, when there is some religious consideration in sight - if so, it is better and more merit worthy to do so, as proved from several events pertaining to the noble Sahabah. Incidentally, from this we also know that these events do not negate the basic premise of the issue of kafa'ah. Allah knows best.
Non è ammissibile che un credente o una credente, nel caso Allāh e il Suo Messaggero emettano un ordine, abbiano la possibilità di accettare o rifiutare, chi disobbedisce ad Allāh e al Suo Messaggero è chiaramente sviato dalla Retta Via.
Lorsqu’Allah et Son Messager décident d’une chose qui concerne les croyants, il ne convient pas que ceux-ci s’accordent le droit de choisir s’ils vont accepter ou refuser cette décision. Quiconque désobéit à Allah et à Son Messager s’égare manifestement du droit chemin.
Tidak dibolehkan bagi orang mukmin dan mukminah apabila Allah dan Rasul-Nya telah memutuskan untuk mereka suatu keputusan lalu mereka malah mempunyai pilihan lain antara menerima atau menolaknya. Barang siapa bermaksiat kepada Allah dan Rasul-Nya maka ia telah sesat dari jalan yang lurus dengan kesesatan yang nyata.
It is not correct for a believing man or woman when Allah and His Messenger decide a matter for them that they have a choice in accepting or rejecting it. Whoever disobeys Allah and His Messenger has clearly deviated from the straight path.
The Reason for Revelation
Imam Ahmad recorded that Abu Barzah Al-Aslami said: "Julaybib was a man who used to enter upon women and joke with them. I said to my wife, `Do not let Julaybib enter upon you, for if he enters upon you I shall do such and such.' If any of the Ansar had a single female relative, they would not arrange a marriage for her until they found out whether the Prophet wanted to marry her or not. The Prophet said to one of the Ansar:
«زَوِّجْنِي ابْنَتَك»
(Give me your daughter for marriage.) He said, `Yes, O Messenger of Allah, it would be an honor and a blessing.' He said,
«إِنِّي لَسْتُ أُرِيدُهَا لِنَفْسِي»
(I do not want her for myself.) He said, `Then for whom, O Messenger of Allah' He said,
«لِجُلَيْبِيب»
(For Julaybib.) He said, `O Messenger of Allah, let me consult her mother.' So he went to the girl's mother and said, `The Messenger of Allah is proposing marriage for your daughter.' She said, `Yes, it would be a pleasure.' He said, `He is not proposing to marry her himself, he is proposing on behalf of Julaybib.' She said, `What! Julaybib No, by Allah, we will not marry her to him.' When he wanted to get up and go to the Messenger of Allah ﷺ to tell him what the girl's mother had said, the girl asked, `Who is asking for my hand' So her mother told her, and she said, `Are you refusing to follow the command of the Messenger of Allah ﷺ Follow his command, for I will not come to any harm.' So her father went to the Messenger of Allah and said, `Deal with her as you wish.' So he married her to Julaybib. Then the Messenger of Allah ﷺ went out on one of his military campaigns, and after Allah had granted him victory, he said to his Companions, may Allah be pleased with them,
«هَلْ تَفْقِدُونَ مِنْ أَحَد»
(See whether there is anybody missing.) They said, `We have lost so-and-so, and so-and-so.' He said,
«انْظُرُوا هَلْ تَفْقِدُونَ مِنْ أَحَد»
(See if there is anybody missing.) They said, `No one.' He said:
«لَكِنَّنِي أَفْقِدُ جُلَيْبِيبًا»
(But I see that Julaybib is missing.) He said:
«فَاطْلُبُوهُ فِي الْقَتْلَى»
(Go and look for him among the dead.) So they looked for him, and found him beside seven of the enemy whom he had killed before he was himself killed. They said, `O Messenger of Allah, here he is, beside seven of the enemy whom he had killed before he was himself killed.' The Messenger of Allah ﷺ came and stood beside him and said,
«قَتَلَ سَبْعَةً وَقَتَلُوهُ، هَذَا مِنِّي وَأَنَا مِنْه»
(He killed seven before he was himself killed. He belongs to me and I belong to him.) He said this two or three times, then the Messenger of Allah ﷺ carried him in his arms and held him while his grave was dug, then he placed him in his grave. It was not mentioned that he washed him, may Allah be pleased with him." Thabit, may Allah be pleased with him, said: "There was no widow among the Ansar who was more sought after for marriage than that girl." Ishaq bin `Abdullah bin Abi Talhah asked Thabit, "Do you know how the Messenger of Allah ﷺ prayed for that girl" He told him: "He said,
«اللَّهُمَّ صُبَّ عَلَيْهَا الْخَيْرَ صَبًّا وَلَا تَجْعَلْ عَيْشَهَا كَدًّا»
(O Allah, pour blessings upon her and do not make her life hard.) And this is how it was; there was no widow among the Ansar who was more sought after for marriage than her." This is how it was recorded by Imam Ahmad, in full. Muslim and An-Nasa'i recorded the story of his death in Al-Fada'il. Al-Hafiz Abu `Umar bin `Abd Al-Barr mentioned in Al-Isti`ab that when the girl said in her seclusion, `Are you refusing to follow the command of the Messenger of Allah ﷺ' -- This Ayah was revealed:
وَمَا كَانَ لِمُؤْمِنٍ وَلاَ مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْراً أَن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ
(It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision.) It was narrated that Tawus asked Ibn `Abbas about praying two Rak`ahs after `Asr and he told him not to do that. Ibn `Abbas recited:
وَمَا كَانَ لِمُؤْمِنٍ وَلاَ مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْراً أَن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ
(It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision.) This Ayah is general in meaning and applies to all matters, i.e., if Allah and His Messenger decreed a matter, no one has the right to go against that, and no one has any choice or room for personal opinion in this case. Allah says: o
فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لاَ يَجِدُواْ فِى أَنفُسِهِمْ حَرَجاً مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ تَسْلِيماً
(But no, by your Lord, they can have no faith, until they make you judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.) (4:65) Hence the issue of going against it is addressed in such strong terms, as Allah says:
وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَـلاً مُّبِيناً
(And whoever disobeys Allah and His Messenger, he has indeed strayed into a plain error.) This is like the Ayah:
فَلْيَحْذَرِ الَّذِينَ يُخَـلِفُونَ عَنْ أَمْرِهِ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ
(And let those who oppose the Messenger's commandment, beware, lest some Fitnah should befall them or a painful torment be inflicted on them) (24:63).
36- Allah ve Rasûlü herhangi bir işi hükme bağladığında artık hiçbir mü’min erkek ve hiçbir mü’min kadının o işte (başka bir) tercihte bulunma hakları yoktur. Kim Allah’a ve Rasûlüne isyan ederse şüphesiz o, apaçık bir şekilde sapmış olur.
36. “Allah ve Rasûlü” herhangi “bir işi hükme bağladığında” ona dair kesin emir verip gereğinin yerine getirilmesini istediğinde “artık hiçbir mü’min erkek ve hiçbir mü’min kadının o işte” isterlerse onu yapma istemezlerse yapmama şeklinde “(başka bir) tercihte bulunma hakları yoktur.”Yani iman sıfatına sahip olan bir kimseye yakışan tek şey, Allah ve Rasûlünün razı olacağı şeyleri çabucak yerine getirmek, Allah ve Rasûlünü gazaplandıracak şeylerden kaçıp emirlerine uymak ve yasaklarından uzak durmaktır. Mümin erkek ve kadına bundan başkası yaraşmaz. Çünkü onlar, Allah Rasûlünün kendi nefislerinden daha önce geldiğini bilirler. O bakımdan kendi arzu ve heveslerini hiçbir zaman Allah’ın ve Rasûlünün emirlerini yerine getirmenin önüne geçirmezler.“Kim Allah’a ve Rasûlüne isyan ederse şüphesiz o, apaçık bir şekilde sapmış olur.” Çünkü o, Allah’ın lütuf ve ihsanına götüren dosdoğru yolu bırakıp can yakıcı azaba ulaştıran bir yol izlemiş olur.
Yüce Allah, bu ayette önce Allah ve Rasûlüne karşı çıkmamayı gerektiren sebebi söz konusu etti ki bu da imandır; arkasından da Allah ve Rasûlüne karşı çıkmayı engelleyecek hususu dile getirdi ki bu da ibretlik bir şekilde cezalandırılmayı gerektiren sapmaya karşı korkutma ve uyarıda bulunmadır.
Và không đúng bổn phận đối với người có đức tin dù nam hay nữ, rằng nếu như giáo lý của Allah và Thiên Sứ của Ngài được ban hành cho họ một công việc nào đó rồi họ còn phân vân nên chấp nhận hay từ chối điều đó và cho những ai bất tuân ngang nhiên chống đối lại Allah và Thiên Sứ của Ngài thì chắc chắn sẽ chuốc lấy con đường lầm lạc một cách quá rõ ràng.
Man has been created independent, but he has to surrender his independence to God. This is the real test of man in this world. One who passes this crucial test is the one who is on the right path. An example of this is the marriage in the early period of Zayd and Zaynab. Zayd was a freed slave, unlike Zaynab, who belonged to a highly placed family of the Quraysh, being the daughter of Aminah, daughter of Abdul Muttalib. The Prophet Muhammad wanted Zayd to marry Zaynab but Zaynab’s people were not ready for this. Zaynab herself said, ‘I am of higher birth than he.’ But, when the Quran’s aforesaid verse was recited to them, they showed their willingness immediately. In the year 4 AH the marriage took place. This is the Islamic temperament and this should be the temperament of every Muslim male and every Muslim female.
Kad Sveznajući Allah i Poslanik, sallallahu alejhi ve sellem, donesu neki propis, nije dozvoljeno ni vjerniku ni vjernici da se protive istom tom propisu te da izaberu nešto drugo, već se moraju povinovati i biti time zadovoljni. Znajte da se prepustio očitoj stranputici i da pouzdano griješi onaj ko se protivi Allahu, džellešanuhu, i Njegovom Poslaniku!
Hindi natutumpak para sa isang lalaking mananampalataya ni sa isang babaing mananampalataya, kapag humatol si Allāh at ang Sugo Niya sa kanila ng isang bagay, na magkaroon sila ng pagpipilian sa pagtanggap dito at sa pagtanggi dito. Ang sinumang susuway kay Allāh at sa Sugo Niya ay naligaw nga palayo sa landasing tuwid ayon nang isang pagkaligaw na malinaw.
"Dan tidakkah patut bagi laki-laki yang Mukmin dan tidak pula bagi perempuan yang Mukmin, apabila Allah dan RasulNya telah menetapkan suatu ketetapan, akan ada bagi mereka pilihan yang lain tentang urusan mereka. Dan barangsiapa mendurhakai Allah dan RasulNya, maka sungguhlah dia telah sesat dengan kesesatan yang nyata." (Al-Ahzab: 36).
(36) Maksudnya, tidak pantas dan tidak laik bagi orang yang berkarakterkan iman kecuali bergegas dalam mencari keridhaan Allah dan RasulNya, serta lari dari murka Allah dan RasulNya, mematuhi perintah keduanya dan menjauhi larangan keduanya. Maka sangat tidak pantas bagi seorang lelaki beriman dan tidak pula bagi perempuan beriman, ﴾ إِذَا قَضَى ٱللَّهُ وَرَسُولُهُۥٓ أَمۡرًا ﴿ "apabila Allah dan RasulNya telah menetapkan suatu ketetapan," dari ketetapan-kete-tapan, dan keduanya memastikan dan mewajibkannya,﴾ أَن يَكُونَ لَهُمُ ٱلۡخِيَرَةُ مِنۡ أَمۡرِهِمۡۗ ﴿ "akan ada bagi mereka pilihan yang lain tentang urusan mereka," maksudnya, memilih pilihan (sendiri), apakah mereka mau menger-jakannya ataupun tidak? Bahkan seorang laki-laki dan perempuan yang beriman mengetahui bahwa Rasul itu harus diutamakan dari-pada dirinya sendiri. Maka dari itu jangan menjadikan sebagian hawa nafsu sebagai penghalang yang membatasi antara dia dengan perintah Allah dan RasulNya.
﴾ وَمَن يَعۡصِ ٱللَّهَ وَرَسُولَهُۥ فَقَدۡ ضَلَّ ضَلَٰلٗا مُّبِينٗا ﴿ "Dan barangsiapa mendurhakai Allah dan RasulNya, maka sungguhlah dia telah sesat dengan kesesatan yang nyata," maksudnya, yang jelas sekali, karena sesungguhnya dia telah meninggalkan jalan yang lurus yang dapat mengantarkan kepada karamah Allah, beralih kepada jalan-jalan lain yang bisa menjerumuskan ke dalam siksa yang sangat perih. Maka Allah سبحانه وتعالى terlebih dahulu menjelaskan sebab yang dapat mengakibatkan tidak adanya sikap melawan perintah Allah dan RasulNya, yaitu iman, kemudian Dia menjelaskan pencegah (dari sikap melawan Allah), yaitu dengan cara menakut-nakuti mereka dengan kesesatan yang akan berakibat pada azab dan siksa.
Allah ve resulü, bir işte hüküm verdiği zaman, hiç bir Mümin erkek ve Mümin kadının o hükmün kabulü yahut reddedilmesi konusunda bir seçme hakkı yoktur. Kim, Allah'a ve resulüne isyan ederse, dosdoğru yoldan apaçık bir şekilde sapmış olur.
Cuando Al-lah y Su Mensajero hayan dictaminado un asunto, no es correcto que un hombre o una mujer creyente decidan de forma contraria. Quien desobedezca a Al-lah y a su Mensajero se habrá desviado claramente del camino recto.
Ey Resul! Allah'ın kendisine İslam nimeti ile nimet verdiği, senin de azat edip özgürlüğüne kavuşturarak kendisine iyilikte bulunduğun kimse -ki o; Zeyd b. Hârise -radıyallahu anhumâ-'dır- eşi Zeyneb binti Cahş'ı boşaması hususunda sana danışmak için geldiğinde sen, ona emirlerini yerine getirip yasaklarından sakınarak Allah'tan kork ve eşini yanında tut, onu boşama! diyor ve içindekini gizliyordun. Ey Resul! Allah, senin insanlardan gizleyip içinde tuttuğun Zeyd'in onu boşama işini ve sonra da senin onunla evlenmeni ortaya çıkaracaktır. Bu hususta asıl korkulmaya layık olan Allah'tır. Zeyd'in nefsi huzura erip de Zeyneb'i boşayıp ondan uzaklaşınca seni Zeynep ile evlendirdik ki, böylece evlatlık edinilmiş olan oğullarının boşadığı hanımları ile iddet müddetlerini bitirdikten sonra evlenmek Mümin erkeklere günah olmasın. Allah'ın emri yerine getirilmiştir. O'nun emrinin yerine getirilmesine bir engel yoktur. Bunu O'ndan (Allah'tan) başkası engelleyemez.
E mentre dicevi – o Messaggero – a colui al quale Allāh ha concesso una grazia, ovvero la grazia dell'Islām, e a cui tu hai fatto la grazia di liberarlo dalla schiavitù – e con ciò, ci si riferisce a Zeid bin Ħārithah, che Allāh sia soddisfatto di loro - quando venne a consultarsi sul divorzio da sua moglie, Zeinab bint Jaħsh: "Resta con tua moglie e non divorziare da lei, e temi Allāh, obbedendo ai Suoi ordini e rispettando i Suoi divieti", tu nascondevi nel tuo animo, o Messaggero, ciò che Allāh ti ha ispirato, ovvero di sposare Zeinab, per timore della gente, Allāh rivelerà il divorzio di Zeid, e poi il tuo matrimonio con lei. Allāh è più meritevole di essere temuto, in questa faccenda; quando Zeid si rasserenò e desiderò divorziare da lei, te l'abbiamo concessa in sposa, in modo che non fosse un peccato, per i credenti, il fatto di sposare le mogli dei loro figli adottivi, nel caso divorziassero e trascorso il periodo dovuto; e il decreto di Allāh verrà comunque realizzato, senza che nessuno possa impedirlo né opporvisi.
I kad ti, Božiji Poslaniče, reče Zejdu b. Harisi, radijallahu anhu, koga je Allah blagodarovao islamom, a koga si i ti blagodarovao oslobodivši ga ropstva i posinivši ga: “Zejde, zadrži svoju ženu, Zejnebu b. Džahš, nemoj se od nje rastaviti i boj se Allaha izvršavajući vjerske naredbe, a sustežući se od vjerskih zabrana!”, u duši svojoj krio si da te Sveznajući Allah obavijestio da će se Zejd rastaviti od Zejnebe i da ćeš se ti njome oženiti; ti si skrivao da će Allah to objelodaniti. Ljudi si se plašio, a preče ti je Silnog se Allaha bojati. I nakon što je Zejd, radijallahu anhu, živio sa Zejnebom stanovito vrijeme i od nje se razveo te je istekao priček poslije rastave, Uzvišeni je Allah Poslanika oženio Zejnebom b. Džahš, radijallahu anha, da bi se obezvrijedio dotad važeći običaj da se ne stupa u brak sa ženom posinka nakon što se on od nje rastavi i njen priček istekne, i da objasni da vjernici koji tako postupe nisu griješni. Allahova se zapovijest neizostavno mora izvršiti.
"Dan (ingatlah), ketika kamu (Muhammad) berkata kepada orang yang Allah telah melimpahkan nikmat kepadanya dan kamu juga telah memberi nikmat kepadanya, 'Tahanlah terus istrimu dan bertakwalah kepada Allah,' sedang kamu menyembunyikan di dalam hatimu sesuatu yang Allah akan menyatakannya, dan kamu takut kepada manusia, padahal Allah-lah yang lebih berhak untuk kamu takuti. Maka tatkala Zaid telah mengakhiri keperluan terhadap istrinya, Kami kawinkan kamu dengannya supaya tidak ada keberatan bagi orang Mukmin untuk mengawini istri-istri dari anak-anak angkat mereka, apabila anak-anak angkat itu telah menyelesaikan keperluannya dari istrinya. Dan ketetapan Allah itu pasti terjadi." (Al-Ahzab: 37).
(37) Latar belakang turunnya ayat-ayat ini[56] adalah bahwa Allah سبحانه وتعالى berkehendak menetapkan suatu syariat (aturan) umum bagi orang-orang Mukmin, yaitu bahwa anak-anak angkat itu bukan dalam status hukum anak kandung hakiki (dilihat) dari segala sudut pandang, dan bahwa istri-istri mereka tidak apa-apa kalau dinikahi oleh orang yang menjadikan mereka anak angkat. Permasalahan ini termasuk perkara yang telah menjadi adat (meng-akar) kuat yang hampir tidak bisa dihilangkan kecuali dengan suatu peristiwa yang sangat besar. Oleh karenanya Allah menghendaki kalau ketetapan hukum syariat ini terwujud dalam bentuk perkata-an Rasulullah a dan praktiknya. Apabila Allah menghendaki suatu keketapan, maka Dia menjadikan sebab kausalitasnya.
Tadinya Zaid bin Haritsah dipanggil Zaid bin Muhammad. Nabi a telah menjadikannya sebagai anak angkat sehingga dia dipanggil dengan sebutan "bin Muhammad" hingga turun perintah ﴾ ٱدۡعُوهُمۡ لِأٓبَآئِهِمۡ ﴿ "panggilah mereka dengan menyebut nama bapak mereka," maka semenjak itu dia disebut: Zaid bin Haritsah. Dan pada saat itu dia beristrikan Zainab binti Jahsy, anak dari bibi Rasulullah a; dan sebelum itu sudah terlintas dalam hati Nabi a kalau Zainab diceraikan oleh Zaid, maka beliau akan menikahinya. Allah سبحانه وتعالى pun menakdirkan sesuatu hal yang terjadi antara Zaid dengan istrinya itu yang memaksanya datang kepada Nabi a untuk meminta izin untuk menceraikannya.
Allah berfirman, ﴾ وَإِذۡ تَقُولُ لِلَّذِيٓ أَنۡعَمَ ٱللَّهُ عَلَيۡهِ ﴿ "Dan ketika kamu ber-kata kepada orang yang Allah telah melimpahkan nikmat kepadanya," maksudnya, dengan nikmat Islam, ﴾ وَأَنۡعَمۡتَ عَلَيۡهِ ﴿ "dan kamu juga telah memberi nikmat kepadanya," yaitu dengan memerdekakannya, membimbingnya dan mengajarkan ilmu padanya, ketika dia datang kepadamu untuk minta pendapat tentang rencananya akan men-ceraikan istrinya. Lalu kamu katakan kepadanya seraya menasihati dan memberi tahu padanya tentang kemaslahatannya, dengan lebih mengutamakannya atas keinginanmu, sekalipun hal itu telah terbesit dalam hatimu, ﴾ أَمۡسِكۡ عَلَيۡكَ زَوۡجَكَ ﴿ "Tahanlah terus istrimu," maksudnya, jangan kamu menceraikannya dan bersabarlah atas apa yang kamu rasakan darinya. ﴾ وَٱتَّقِ ٱللَّهَ ﴿ "Dan bertakwalah kepada Allah," dalam seluruh urusanmu secara umum, dan dalam urusan istrimu secara khusus, karena takwa itu mendorong pada kesabaran dan memerintahkannya, ﴾ وَتُخۡفِي فِي نَفۡسِكَ مَا ٱللَّهُ مُبۡدِيهِ ﴿ "sedang kamu me-nyembunyikan di dalam hatimu sesuatu yang Allah akan menyatakan-nya," yang beliau sembunyikan adalah kalau Zaid menceraikannya, maka Nabi a pasti akan menikahinya, ﴾ وَتَخۡشَى ٱلنَّاسَ ﴿ "dan kamu takut kepada manusia" dalam tindakanmu tidak membuka sesuatu yang tersimpan di dalam hatimu, ﴾ وَٱللَّهُ أَحَقُّ أَن تَخۡشَىٰهُۖ ﴿ "padahal Allah-lah yang lebih berhak untuk kamu takuti," karena takut kepadaNya itu bisa mendatangkan berbagai kebaikan dan mencegah segala keburukan.
﴾ فَلَمَّا قَضَىٰ زَيۡدٞ مِّنۡهَا وَطَرٗا ﴿ "Maka tatkala Zaid telah mengakhiri keper-luan terhadap istrinya" maksudnya, setelah jiwanya merasa lega dan sudah tidak menyukainya lagi serta menceraikannya, ﴾ زَوَّجۡنَٰكَهَا ﴿ "Kami kawinkan kamu dengannya." Sesungguhnya Kami melakukan hal ini hanyalah untuk satu kemaslahatan yang sangat besar, yaitu: ﴾ لِكَيۡ لَا يَكُونَ عَلَى ٱلۡمُؤۡمِنِينَ حَرَجٞ فِيٓ أَزۡوَٰجِ أَدۡعِيَآئِهِمۡ ﴿ "supaya tidak ada keberatan bagi orang Mukmin untuk mengawini istri-istri dari anak-anak angkat me-reka," di mana mereka melihatmu menikahi istri Zaid bin Haritsah yang sebelumnya dinisbatkan kepadamu.
Oleh karena FirmanNya, ﴾ لِكَيۡ لَا يَكُونَ عَلَى ٱلۡمُؤۡمِنِينَ حَرَجٞ فِيٓ أَزۡوَٰجِ أَدۡعِيَآئِهِمۡ ﴿ "Supaya tidak ada keberatan bagi orang Mukmin untuk mengawini istri-istri dari anak-anak angkat mereka" bersifat umum, berlaku dalam semua keadaan, sedangkan ada kondisi di mana tidak boleh mela-kukan hal tersebut, yaitu sebelum habisnya kebutuhan Zaid kepada istrinya, maka Allah mengaitkannya dengan FirmanNya, ﴾ إِذَا قَضَوۡاْ مِنۡهُنَّ وَطَرٗاۚ وَكَانَ أَمۡرُ ٱللَّهِ مَفۡعُولٗا ﴿ "Apabila anak-anak angkat itu telah menyelesaikan keperluannya dari istrinya. Dan ketetapan Allah itu pasti terjadi." Mak-sudnya, harus dilakukan, tidak ada aral dan tidak ada apa pun yang mencegahnya.
Di dalam ayat-ayat yang meliputi kisah ini mengandung beberapa faidah, di antaranya:
1. Pujian kepada Zaid bin Haritsah. Hal ini dari dua sudut, yang pertama, sesungguhnya Allah menyebut namanya di dalam al-Qur`an, padahal Allah tidak pernah menyebut nama seorang sahabat pun selain dia. Dan kedua, sesungguhnya Allah سبحانه وتعالى menga-barkan bahwa Dia telah menganugerahkan nikmat padanya. Yaitu nikmat Islam dan Iman. Ini adalah suatu kesaksian dari Allah untuk-nya, yaitu bahwasanya dia adalah seorang Muslim yang Mukmin, lahir dan batin. Kalau tidak demikian, maka tidak ada sisi peng-istimewaannya dengan nikmat, melainkan pasti bahwa yang di-maksud dengan nikmat tersebut adalah nikmat yang istimewa.
2. Sesungguhnya orang yang dimerdekakan (dari perbudakan) itu berada dalam nikmat dari orang yang memerdekakannya.
3. Boleh mengawini mantan istri anak angkat, sebagaimana dinyatakan al-Qur`an.
Sesungguhnya pengajaran yang praktis itu lebih berpengaruh daripada yang bersifat oral (ucapan), apalagi bila dibarengi dengan perkataan, maka yang demikian itu bagaikan cahaya di atas cahaya.
4. Sesungguhnya rasa cinta yang ada di dalam hati seseorang kepada seorang perempuan yang bukan istrinya, bukan perempuan budak sahayanya dan bukan mahramnya, apabila tidak disertai dengan hal yang dilarang, maka itu tidak berdosa baginya, walau-pun disertai dengan angan-angan akan menikahinya kalau dia di-ceraikan oleh suaminya, tanpa adanya upaya untuk memisahkan hubungan antara mereka berdua, atau sengaja melakukan sebab (pertikaian dan sebagainya) dengan cara apa pun. Sebab, Allah سبحانه وتعالى mengabarkan bahwa Rasulullah a menyembunyikan perasaan itu di dalam hatinya.
5. Sesungguhnya Rasulullah a telah menyampaikan dengan penjelasan yang sangat jelas. Beliau sama sekali tidak meninggal-kan sesuatu apa pun dari segala sesuatu yang telah diwahyukan kepadanya melainkan pasti telah beliau sampaikan, hingga per-masalahan yang di dalamnya terdapat teguran terhadap diri beliau sendiri. Ini membuktikan bahwasanya beliau adalah utusan Allah, beliau tidak mengatakan kecuali apa yang diwahyukan kepadanya, dan beliau pun tidak bermaksud mengagungkan dirinya.
6. Sesungguhnya orang yang dimintai pendapat itu adalah orang yang dipercaya, dia wajib (apabila dimintai nasihat dalam salah satu permasalahan) memberikan arahan dan nasihatnya (me-nurut yang dia ketahui) kepada sesuatu lebih maslahat (berman-faat) bagi si peminta nasihat. Sekalipun dia mempunyai kepentingan pribadi, maka dia harus mengutamakan maslahat (kepentingan) para peminta nasihat daripada kepentingan dan keinginan dirinya sendiri.
7. Sesungguhnya termasuk pandangan (nasihat) yang baik bagi orang yang meminta pendapat tentang perceraian dengan istrinya agar dia memerintahkan kepadanya untuk tetap mempertahankan istrinya sebisa mungkin. Ini lebih baik daripada perceraian.
8. Sesungguhnya sudah menjadi kepastian untuk mendahu-lukan takut kepada Allah atas takut kepada manusia, dan itu lebih berhak daripadanya dan lebih utama.
9. Keutamaan Zainab i, Ummul Mukminin, di mana Allah سبحانه وتعالى yang langsung menjadi wali pernikahannya dengan Rasulullah a, tanpa melalui pinangan ataupun saksi. Maka dari itu Zainab membanggakan hal ini di hadapan istri-istri Rasulullah a yang lainnya, seraya berkata,
زَوَّجَكُنَّ أَهَالِيْكُنَّ وَزَوَّجَنِي اللّٰهُ مِنْ فَوْقِ سَبْعِ سَمَاوَاتٍ.
"Kalian dinikahkan oleh orang tua kalian, sedangkan aku dinikahkan oleh Allah dari atas tujuh langit."[57]
10. Sesungguhnya seorang perempuan, apabila mempunyai suami, maka tidak boleh dinikahi (oleh orang lain. Pent.) dan tidak boleh pula dilakukan upaya dan sebab-sebab agar suaminya meng-akhiri kebutuhannya dari sang istri, dan tidak boleh menunaikan hajatnya (dengan melamarnya) hingga masa iddahnya habis. Sebab, sang istri, sebelum habisnya masa iddah masih berada dalam naungan suami atau masih menjadi hak suami yang masih mem-punyai hasrat padanya walaupun dari salah satu sisinya saja.
The Second Event
As ordered by the Holy Prophet ﷺ ، the marriage of Sayyidah Zainab bint Jahsh ؓ ' was solemnized with Sayyidna Zayd Ibn Harithah ؓ . But, their temperaments did not match and merge with each other. Sayyidna Zayd used to complain about the sharpness of her tongue, the airs she assumed because of her inborn lineal nobility and her failure to listen to him. On the other side, the Holy Prophet ﷺ was informed through revelation that Zayd would divorce her where after she would be married to him. On a certain day, Sayyidna Zayd presented these very complaints before the Holy Prophet ﷺ and showed his intention to divorce her. The Holy Prophet ﷺ had, though, come to know through Divine revelation that things would transpire in a way that Zayd would divorce her after which she would be married to him, but it was for two reasons that he stopped Sayyidna Zayd from giving a divorce. Firstly, because giving a divorce, though permissible in the Shari'ah of Islam, it is not desirable. In fact, it is the most detested and repugnant of things permissible - and the happening of something as a creational (Takwini) imperative does not affect the operative religio-legal order (al-hukm at-tashri' ). Secondly, also crossing his blessed heart there was the thought: If Zayd were to give divorce and Zainab were to be married to him consequently, the Arabs would, very much in line with their custom of the Jahiliyyah, throw taunts on him that he had married the wife of his son. Although, the Qur'an has already demolished this custom of Jahiliyyah in the previous verse of this very Surah Al-Ahzab, following which there was no danger for a believer, even no scruple about it. But disbelievers, who reject the authority of the Qur'an itself, would still come out with their taunts because of their pagan custom of taking an adopted son as the real son in all aspects of the Law. This very apprehension also became the cause of his prohibiting Sayyidna Zayd from divorcing his wife. Revealed thereupon was an endearing reprimand from Allah Ta’ ala in the following verses of the Qur'an:
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وَإِذْ تَقُولُ لِلَّذِي أَنْعَمَ اللَّـهُ عَلَيْهِ وَأَنْعَمْتَ عَلَيْهِ أَمْسِكْ عَلَيْكَ زَوْجَكَ وَاتَّقِ اللَّـهَ وَتُخْفِي فِي نَفْسِكَ مَا اللَّـهُ مُبْدِيهِ وَتَخْشَى النَّاسَ وَاللَّـهُ أَحَقُّ أَن تَخْشَاهُ
And (remember) when you were saying to the one who was favored by Allah and favored by you," Keep your wife to yourself, and fear Allah." And you were concealing in your heart what Allah was going to reveal, and you were fearing people, while Allah is more entitled to be feared by you. (33:37)
The 'one favored' referred to here means Sayyidna Zayd ؓ and the first favour bestowed on him by Allah was that he was made a Muslim and secondly, that he was given the honor of staying in the company of the Messenger of Allah ﷺ . As for the favour done to him by the Holy Prophet ﷺ ، the first thing he did was that he gave him his freedom from slavery. Secondly, he favored him by grooming and training him under his personal charge, he made him into a person who was respected even by the greatest of the great among the Sahabah. Onwards from here appears what he said to Sayyidna Zayd: اِمسِک عَلَیک زَوجَکَ وَ اتَّقِ اللہَ (Keep your wife to yourself and fear Allah). It means: 'Hold your wife in your bond of marriage, and do not divorce her and fear Allah.' The order to fear Allah at this place could also be taken to mean that divorce is a detested and repugnant act from which he should abstain. And it could also be taken in the sense that once he decides to hold her in his nikah, let not his temperamental distaste become a cause of falling short in the fulfillment of her due rights. What the Holy Prophet ﷺ said was correct and sound in its place. But, after having learnt about the event as it would transpire through Divine revelation and after the intention of nikah with Sayyidah Zainab ؓ having emerged in his heart, this advice of not divorcing given to Sayyidna Zayd ؓ had remained at the level of a sort of formal expression of good wishes - something not appropriate to the station of a messenger of Allah, particularly so because, along with it, included therein was the apprehension of taunts from the people. Therefore, in the cited verse, the admonition was revealed in the words which mean, 'you were concealing in your heart what Allah was going to reveal.' When the information about his marriage with Sayyidah Zainab ؓ was conveyed to him from Allah and the intention of marriage had already crossed his heart, then, the act of hiding this intention and indulging in such formal remarks was not appropriate to his station. As for the apprehension of taunts from people, it was said, 'and you were fearing people, while Allah is more entitled to be feared by you - (37). In other words, 'when you knew that this thing is going to take place as a matter destined by Allah Ta’ ala - without there being any apprehension or danger of His displeasure in that case - then, simply because of the apprehension of taunts from people, such remarks were not appropriate.'
The details of this event appearing above have all been taken from Tafsir Ibn Kathir, Qurtubi and Ruh ul-Ma’ ani. As for the particular tafsir of the verse: تُخْفِي فِي نَفْسِكَ مَا اللَّـهُ مُبْدِيهِ (you were concealing in your heart what Allah was going to reveal - 37) that is, 'the thing that he kept to himself was the intention that should Zayd give the divorce, he would marry her in accordance with the Divine decree' - this tafsir was reported by Tirmidhi, Ibn Abi Hatim and other Hadith experts from a narration of Sayyidna ` Ali Ibn Husain Zain ul-` Abidin. Its words are as follows:
اَوحَی اللہُ تعالیٰ اِلَیہِ ﷺ اَنَّ زَینَبَ سَیُطَلِّقُھَا زَیدُ وَّ یَتَوَوَّجُھَا بَعدَہ، عَلَیہِ الصَّلوٰۃ وَ السَّلَامُ (روح از حکیم ترمذی)
Allah Ta` la had informed the Holy Prophet t through revelation that Zainab is going to be divorced by Zayd and after that she was to be married to him - Ruh ul-Ma'ani from Tirmidhi.
And Ibn Kathir has reported the following words with reference to Ibn Abi Hatim:
اِنَّ اللہَ اَعَلَمَ َبِیَّہ؛ اَنَّھَا ستکُونُ مِن اَزوَاجِہٖ قَبلَ اَن یَّتَزَوَّجَھَا فَلَمَّا اَتَاہُ زَیدُ لِیشکُوھَا اِلَیہِ قال اَتَّقِ اللہَ وَاَمسِک عَلَیکَ زَوجَکَ فَقَالَ اَخبَرتُکَ اِنِّی مُزَوِّجُکَھَا وَتُخفِی فی نَفسِکَ مَا اللہُ مُبدِیہِ؛
Allah Ta’ ala had made His prophet know that she (Sayyidah Zainab) will also become one of his blessed wives. After that, when Zayd came to him with a complaint against her, he said, 'Fear Allah, keep your wife, do not divorce her.' Thereupon, Allah Ta’ ala said, 'I had made it known to you that I shall have her married to you, and you were concealing in your heart the thing that Allah was going to disclose.'
The majority of commentators - Zuhri, Bakr Ibn al-` Ala', al-Qushairi and Qadi Abu Bakr Ibn al-Arabi - have adopted this very tafsir, that is, the mention of the thing he was keeping to himself was but this intention of marriage under Divine revelation. Counter to this there are narrations in which the words," and you were concealing in your heart" have been explained as love for Zainab. About this tafsir, Ibn Kathir has said, 'we did not like to mention these narrations as none of these is sound.'
Then the words of the Qur'an themselves lend support to this very tafsir mentioned above on the authority of Sayyidna Zain ul-` Abidin because, in this verse, Allah Ta’ ala has Himself said very clearly that the thing hidden in the heart was what Allah Ta’ ala is going to disclose - and the thing that Allah Ta’ ala disclosed in the next verse (37) is nikah or marriage with Sayyidah Zainab as said in: زَوَّجْنَاكَهَا (We gave her into your marriage -37) (Ruh ul-Ma'ani)
To protect oneself against taunts thrown by people is praiseworthy unless it affects some objective of the Shari'ah
A question arises here as to why the Holy Prophet ﷺ chose to conceal this matter which became the cause of Divine displeasure only to avoid the taunts of a hostile people? To answer that, it can be said that there is an essential general rule in this matter which stands proved from the Qur'an and Sunnah. According to this rule, when doing an act may cause misunderstanding among people or may invite their taunts, then, in order to protect the faith of people and save them from the sin of throwing taunts, it is permissible to avoid that act, subject to the condition that this act itself should not be one of the objectives of the Shari'ah, and no religious injunction of halal and haram is related with it - even though, the act in itself be praiseworthy; In this matter, a precedent exists in the Hadith and Sunnah of the Holy Prophet ﷺ who said: When the Baytullah was constructed during the period of Jahiliyyah, several things have been done contrary to the original structure laid out by Sayyidna Ibrahim (علیہ السلام) . First of all, some part of Baytullah was left outside the constructed area. Then, there were two doors for people to enter inside the Baytullah in the original foundational plan of Sayyidna Ibrahim (علیہ السلام) ، one towards the East and another towards the West because of which there used to be no difficulty with the entry in and exit from Baytullah. The people of the Jahiliyyah made two unwarranted changes in it. They blocked the Western door totally and raised the Eastern door which used to be at ground level so high that no one could enter inside it without the help of a ladder. The purpose was to let only those they permitted go in.
The Holy Prophet ﷺ said: 'Had there been no danger of throwing neo-Muslims into misunderstanding, I would have raised the Baytullah once again in accordance with the Abrahimic foundation.' This Hadith is present in all authentic books. From this we know that it was to save people from misunderstanding that the Holy Prophet ﷺ abandoned this intention of his, an intention which was, otherwise, praiseworthy in the light of the Shari'ah. And against this there came no admonition from Allah which also shows that this conduct of his was acceptable with Him. But, this matter of reconstructing the Baytullah in accordance with the Abrahimic foundation was not something among the objective of Shari'ah, nor something relating to the precepts of halal and haram.
As for the event of the marriage of Sayyidah Zainab ؓ ، there was an Islamic legal objective to be achieved therewith, that is, to refute an evil custom of the Jahiliyyah and to dispel, practically and openly, the erroneous notion of marriage being unlawful with the divorced wife of an adopted son. The reason is that eradication of wrong customs, dragging on and on among peoples for ages, becomes actually possible only when it is implemented practically and demonstrated openly. The Divine command had unfolded to fulfill this objective in a perfect manner in the case of the marriage of Sayyidah Zainab ؓ . On the basis of this deposition, the apparent dichotomy between the abandonment of the reconstruction of Baytullah and the implementation of the marriage of Sayyidah Zainab ؓ as Divinely ordained stands resolved, and answered.
And it seems that the Holy Prophet ﷺ took the oral communication of this injunction which has appeared in the earlier verses of Surah Al-Ahzab (Verses 4 5) as sufficient for declaring the law, while the need and wisdom of its practical demonstration escaped his attention. Therefore, he let it remain concealed despite the knowledge and intention. Allah Ta’ ala put it right and said: لِكَيْ لَا يَكُونَ عَلَى الْمُؤْمِنِينَ حَرَجٌ فِي أَزْوَاجِ أَدْعِيَائِهِمْ إِذَا قَضَوْا مِنْهُنَّ وَطَرًا (so that there may not be a problem for the believers in marrying wives of their adopted sons, when they finish their desire for them - 37). It means: We gave Zainab in marriage to you so that Muslims do not have to face any practical difficulty in marrying the divorced wives of adopted sons.
And the statement: زَوَّجْنَاكَهَا literally means: 'We solemnized her nikah with you' or 'We gave her into your marriage.' This tells us that Allah Ta’ ala blessed this nikah with such distinction that He Himself solemnized it - which makes it exempt from the usual conditions of nikah or marriage. And it could also mean : 'We gave the command for this nikah, now you marry her in accordance with the Islamic rules and conditions.' Some of the commentators have preferred the first probability while some others have gone by the second.
As for the saying of Sayyidah Zainab ؓ before other women, "Your nikah was done by your parents. My nikah was done by Allah Ta’ ala Himself on the heavens," which appears in Hadith narrations, it turns out to be true both ways. Under the first probability, it is very clear while the other one too is not contrary to it.
O Messenger! When you said to the one whom Allah had blessed with the bounty of Islam, and you had favoured with freeing him - the person intended here is Zayd bin Ḥārithah may Allah be pleased with him - when he came to you seeking counsel in divorcing his wife Zaynab bint Jaḥsh, you said to him, “Keep your wife; do not divorce her, and be mindful of Allah by fulfilling His commands and refraining from the things He has not allowed” whilst, O Messenger, you were hiding within your heart that which Allah was going to expose: that Zayd should divorce her and He would command you to marry her. You were fearing the people and did not express that which you knew, when Allah is more deserving of your fear than the people. So when Zayd disinclined from her, and was happy at heart with divorcing her, he divorced her and I married you to her, so that there would be no sin on the believers if they were to marry the wives of their adopted sons after they had divorced them. Allah’s command will always come to pass, nothing can stop or obstruct it.
Và khi Ngươi - hỡi Thiên Sứ - nói với người được Allah ban cho hồng ân trở thành người Muslim và được Ngươi trả lại sự tự do cho y - nói về câu chuyện của Zaid bin Harithah khi Zaid đến để tham khảo ý kiến của Thiên Sứ về việc li hôn vợ của y là bà Zaynab bintu Jahash - Người đã bảo y rằng: ”Hãy giữ vợ của ngươi lại và chớ li hôn nàng ta và hãy biết kính sợ Allah trong sự tuyệt đối tuân theo mệnh lệnh của Ngài và tránh xa những gì mà Ngài nghiêm cấm. Trong khi đó Ngươi - hỡi Thiên Sứ - luôn giử kín trong lòng lời mặc khải của Allah về cuộc hôn nhân của Ngươi với Zaynab, Ngươi sợ thiên hạ đàm tiếu. Tuy nhiên Allah sẽ công khai sự việc Zaid đã li hôn với vợ của y rồi sau đó Ngài kết đôi bà ta cho Ngươi. Đáng lẽ ra Allah đáng để Ngươi kính sợ hơn trong vấn đề này. Cho đến sau khi nào chính bản thân của Zaid không thể nào ở được với vợ y và y đã li hôn vợ của y, thế là TA đã gả bà ta cho Ngươi. Sở dĩ thế là để cho những người có đức tin sẽ thấy đó là không có vần đề gì khi được phép cưới những người vợ của những đứa con nuôi của họ nếu như họ đã li hôn dứt khoác với các người vợ của họ và đó cũng mệnh lệnh của Allah cho việc làm mà không có sự nghiêm cấm và cũng không có sự ngăn cản nào cho điều đó.
37- Hani sen Allah’ın kendisine nimet verdiği, senin de iyilikte bulunduğun kimseye (Zeyd’e): “Hanımını nikâhında tut ve Allah’tan kork!” diyordun. Allah’ın açığa çıkaracağı bir hususu içinde gizliyordun ve Allah’tan çekinmen daha uygun olduğu halde insanlardan çekiniyordun. Nihayet Zeyd, o kadınla bağını koparınca biz onu sana nikahladık ki böylelikle mü’minlere evlâtlıklarının eşleri ile -onlarla bağlarını kopardıkları takdirde- evlenme hususunda bir vebal olma(dığı anlaşıl)sın. Allah’ın emri elbette yerini bulur.
37. Bu âyetlerin nüzul sebebi şu idi:[7] Yüce Allah, bütün mü’minler için geçerli umumi olan şu hükmü teşrî buyurmayı murad etmişti: Evlat edinilenler, hiçbir açıdan gerçek evlâtlar hükmünde değildir. O nedenle onların boşadığı hanımları onları evlât edinmiş kimselerin nikâhlamalarında bir sakınca yoktur. Ancak bu konuda yalnızca büyük bir olayla değiştirilebilecek türden köklü bir âdetti. O bakımdan Allah, bu şer’î hükmün hem Rasûlünün bir sözü, hem de bir fiilî uygulaması ile ortaya çıkmasını istemişti. Allah da bir işin gerçekleşmesini murad etti mi, ona dair bir sebep takdir eder.
Zeyd b. Harise, “Zeyd b. Muhammed/Muhammed oğlu Zeyd” diye anılıyordu. Peygamber sallallahu aleyhi ve sellem onu evlât edinmişti ve o, Yüce Allah’ın:“Evlatlıkları babalarına nispet ederek çağırın”(el-Ahzab, 33/ 5) buyruğu ininceye kadar bu şekilde çağrılıyordu. Bu buyruktan sonra ona Zeyd b. Harise denilir oldu. Nikahı altında da Rasûlullah sallallahu aleyhi ve sellem’in halasının kızı Zeynep bint Cahş vardı. Allah Rasûlünün kalbinden de Zeyd onu boşayacak olursa onunla evlenme niyeti geçivermişti. Yüce Allah'ın takdiri ile Zeynep ve Zeyd arasında, Zeyd’in Peygamber sallallahu aleyhi ve sellem’e gelerek ondan boşanmak üzere izin istemesini gerektirecek birtakım olaylar meydana gelmişti. İşte bu hususta Yüce Allah şöyle buyurmaktadır:“Hani sen Allah’ın kendisine” İslâm ile “nimet verdiği senin de kendisine” kölelikten azat etmek, doğruya iletmek, boşanma hususunda sana danışmak üzere geldiği vakit ona nasihat etmek, onun maslahatını haber vermek, onun maslahatını kalbinde yer eden kendi arzundan önde tutmak suretiyle “senin de iyilikte bulunduğun kimseye (Zeyd’e): Hanımını nikahında tut” ondan ayrılma, ondan karşılaştığın şeylere karşı sabret, genel olarak bütün işlerinde özel olarak da hanımın konusunda “Allah’tan kork, diyordun.”Çünkü takvâ, sabrı teşvik eder ve sabırlı olmayı sağlar.“Allah’ın açığa çıkaracağı bir hususu içinde gizliyordun” Peygamber’in gizlediği şey, Zeyd onu boşayacak olsa kendisinin onunla evleneceği idi. “ve Allah’tan çekinmen daha uygun olduğu halde” çünkü ondan korkup çekinmek, her türlü hayrı beraberinde getirir, her türlü kötülükten de alıkoyar, “insanlardan çekiniyordun.”İçindeki bu duyguyu açığa çıkarmak hususunda insanların tepkisinden çekiniyordu.“Nihayet Zeyd, o kadınla bağını koparınca” yani kendi isteği ve gönül hoşluğu ile ondan yüz çevirip onu boşayınca “Biz onu sana nikahladık.” Bunu da pek büyük bir fayda ve amaç için yaptık ki o da şudur: “mü’minlere evlâtlıklarının eşleri ile -onlarla bağlarını kopardıkları takdirde- evlenme hususunda bir vebal olma(dığı anlaşıl)sın.” Çünkü onlar, senin daha önceden sana evlât olarak nispet edilen Zeyd b. Harise’nin önceki hanımı ile evlenmiş olduğunu bizzat gördüler.
Yüce Allah’ın:“böylelikle mü’minlere evlâtlıklarının eşleri ile evlenme hususunda bir vebal olma(dığı anlaşıl)sın” buyruğu bütün hallerde geçerli umumi bir buyruktur. Bu hallere ise caiz olmayan bir husus da dahildir ki o da onlarla ilişkilerinin bitmesinden önce durumdur. O bakımdan Yüce Allah:“-onlarla bağlarını kopardıkları takdirde-”kaydını zikretmiştir.“Allah’ın emri elbette yerini bulur.” Mutlaka gerçekleşir. Hiç kimse ona engel olamaz, onun önünde duramaz.
Bu kıssayı ihtiva eden bu âyet-i kerimelerde faydalı birtakım hususlar vardır. Bunların bazılarını şöylece sıralayabiliriz:
1. Zeyd b. Harise’den övgü ile söz edilmektedir. Bu da iki şekilde gerçekleşmektedir:
a. Yüce Allah, Kur’ân-ı Kerîm’de onu ismen zikretmiştir ki Kur’ân-ı Kerîm’de ondan başka ismi ile zikredilen bir sahabi yoktur.
b. Yüce Allah, iman ve islam nimetini ihsan ederek kendisinin ona nimet buyurmuş olduğunu haber vermiştir. Bu da onun, zahiri ve batını ile müslüman ve mü’min olduğuna dair Yüce Allah'tan bir tanıklıktır. Aksi takdirde böyle bir nimetin -hususi bir nimetin kastedilmiş olması müstesna- özellikle ona tahsis edilmesinin bir anlamı olmaz.
2. Azat edilen kimse, azat edenin iyiliği içindedir.
3. Açıkça ifade edildiği gibi evlâtlığın evlenip de boşamış olduğu hanımı ile evlenmek caizdir.
4. Fiilen öğretmek sözlü olarak öğretmekten daha etkilidir. Hele de fiile söz de eklenecek olursa bu, çok daha etkili olur.
5. Kulun kalbinde hanımından, cariyesinden ve mahremlerinden başkasına karşı sakladığı sevgi, eğer beraberinde bir sakıncayı getirmiyor ise kul, bundan dolayı günah kazanmaz. İsterse eğer olur da kocası o hanımı boşayacak olursa onunla evlenme temennisinde bulunsun. Ancak onların birbirlerinden ayrılmalarına çalışmaması yahut herhangi bir şekilde buna sebep olmaması gerekir. Çünkü Yüce Allah, Rasûlullah sallallahu aleyhi ve sellem’in içinde böyle bir duyguyu gizlemiş olduğunu haber vermekte [bununla birlikte Zeyd’e hanımını yanında tutmasını da emrettiğini belirtmektedir.]
6. Rasûlullah sallallahu aleyhi ve sellem en açık şekilde tebliğde bulunmuştur. Allah, kendisine neyi vahyetmiş ise mutlaka onu eksiksiz tebliğ etmiştir. Hatta kendisinin bir anlamda azarlandığı bu hususu dahi. Bu da onun, Allah'ın Rasulü olduğuna, ancak kendisine vahyedilenleri bildirdiğine ve herhangi bir şekilde kendisini yüceltmek istemediğine delilidir.
7. Kendisine danışılan kimse, güvenilen biri demektir. O bakımdan böyle bir kimsenin, herhangi bir hususta kendisi ile istişare edilecek olursa danışan kimse için en uygun olduğunu bildiği hususu ona görüş olarak belirtmesi gerekir. Kendisi ile danışılan kişi, kendisi ile danışanın menfaatini kendi arzu ve maksadından önde tutmalı ve kendi nefsine herhangi bir pay ayırmamalıdır.
8. Hanımından ayrılmak hususunda birine danışan kimseye karşı verilecek en uygun görüş, durumun el verdiğince ve mümkün olduğunca onu nikahı altında tutmasıdır. Çünkü bu, ayrılıktan daha iyidir.
9. Kul, insanlardan korkmaktansa Allah’tan korkmaya öncelik vermeli, daha bir özen göstermelidir. Allah’tan korkmak, daha uygundur ve daha önce gelir.
10. Bu kıssadan müminlerin annesi Zeynep radıyallahu anha’nın fazileti de anlaşılmaktadır. Çünkü Yüce Allah, talip olmaya ve şahitlere gerek olmaksızın onu Rasûlü ile bizzat evlendirmiştir. Bu bakımdan o da Allah Rasûlünün diğer hanımlarına karşı:“Sizleri aileleriniz evlendirdi, beni ise yedi göğün üzerinden Allah evlendirdi”[8], diyerek övünürdü.
11. Kadının kocası varsa başkası ile nikâhlanması caiz değildir, bu durumda onu nikahlamak için veya bunu bir şekilde sağlamak için çalışmak da caiz değildir. Tâ ki kocasının onunla hiçbir ilişkisi kalmayıncaya kadar. İddeti bitmedikçe de önceki kocasının onunla ilişkisi kesilmez. Çünkü iddeti bitmedikçe kadın, kocasının himayesi ve kısmen de olsa nikâh hakkı altındadır. Yani ondan ilişkisini tamamen kesmemiştir.
Ingatlah -wahai Rasul- tatkala kamu berkata kepada orang yang telah Allah beri karunia kepadanya berupa kenikmatan Islam dan engkau beri karunia padanya berupa kenikmatan kebebasan dari perbudakan (yaitu Zaid bin Hāriṡah -raḍiyallāhu 'anhu-) tatkala dia mendatangimu untuk meminta pendapatmu dalam urusan talak istrinya, Zainab binti Jaḥsy -raḍiyallāhu 'anhā-, engkau berkata kepadanya, “Tetap pertahankanlah istrimu dan janganlah engkau menceraikannya serta bertakwalah kepada Allah dengan menjalankan segala perintah-Nya dan menjauhi segala larangan-Nya', padahal engkau -wahai Rasul- menyembunyikan di dalam dirimu apa yang Allah wahyukan kepadamu bahwa kamu akan menikahi Zainab karena kamu khawatir terhadap manusia, sementara Allah akan menampakkan perceraian Zaid dengan istrinya dan dan pernikahanmu dengannya. Allah lebih utama untuk engkau takuti dalam urusan ini. Lalu tatkala jiwa Zaid sudah merasa tenang dan dia tidak lagi mencintai istrinya itu kemudian dia menalaknya maka Kami menikahkanmu -wahai Nabi- dengan wanita itu, agar tidak ada halangan di kalangan orang-orang yang beriman untuk menikahi istri dari anak-anak angkat mereka apabila sudah diceraikan dan habis masa idahnya. Sesungguhnya perintah Allah pasti terjadi, tidak ada yang bisa mencegahnya dan tidak ada yang bisa menghalanginya.
Zayd’s marriage with Zaynab took place in the year 4 AH, but the marriage was a failure and the next year they separated. When Zayd expressed to the Prophet, his intention of giving a divorce in this case, the Prophet of God asked the reason for it. Zayd said that she had a superiority complex over him due to her being from a noble family. However, the Prophet Muhammad urged him not to divorce her. However, on Zayd’s insistence, he permitted them to separate. When Zayd and Zaynab got married, they broke an old convention and it was ordained that a difference in social status should not come in the way of marriage. But when they separated, it was the will of Almighty God that Zaynab should be made the means of breaking yet another erroneous custom. By tradition, in the old pre-Islamic period, an adopted son was treated just like a real son, enjoying the same rights and titles. The best way of breaking this custom was that after her divorce, Zaynab should marry the Prophet Muhammad. Zayd was the adopted son of the Prophet Muhammad, and was known as Zayd bin (son of) Muhammad. Under these circumstances, the Prophet’s marrying the divorced wife of his adopted son amounted to a disastrous contravention of the old custom, which held that a man’s marrying a woman formerly married to his adopted son, and then divorced by him, was prohibited because she was no different from a woman married to and then divorced by his real son. The Prophet Muhammad was told in advance that if there should be a separation between the aforesaid couple, then as a device to break the old pre-Islamic custom, Zaynab would be given in marriage to him. Since such a marriage in the prevailing atmosphere would have given him a bad name, the Prophet urged Zayd not to divorce Zaynab, so that he might be spared this very trying ordeal. But, whatever was ordained by God, did happen. Zayd divorced Zaynab and, so as to break the old custom, Zaynab was married to the Prophet in the year 5 A.H.
Allah's rebuke to His Messenger and the Story of Zayd and Zaynab
Allah tells what His Prophet said to his freed slave Zayd bin Harithah, may Allah be pleased with him, who was the one on whom Allah had bestowed grace, i.e., through Islam and following the Messenger .
وَأَنْعَمْتَ عَلَيْهِ
(and you have done a favor to him) means, by freeing him from slavery. And he was a great leader, held in high esteem and beloved by the Prophet . He was known as the beloved, and his son Usamah was known as the beloved son of the beloved. `A'ishah, may Allah be pleased with her, said: "The Messenger of Allah ﷺ never sent him on a campaign but he appointed him as its commander, and if he had lived after him he would have appointed him as his Khalifah." This was recorded by Imam Ahmad. The Messenger of Allah ﷺ had given him in marriage to the daughter of his paternal aunt, Zaynab bint Jahsh Al-Asadiyyah, may Allah be pleased with her, whose mother was Umaymah bint `Abd Al-Muttalib. For her dowery he gave her ten Dinars, sixty Dirhams, a veil, a cloak and a shirt, fifty Mudds of food and ten Mudds of dates. This was stated by Muqatil bin Hayyan. She stayed with him for a year, more or less, then problems arose between them. Zayd complained about her to the Messenger of Allah ﷺ, who told him, "Stay with your wife and have Taqwa of Allah." Allah says:
وَتُخْفِى فِى نِفْسِكَ مَا اللَّهُ مُبْدِيهِ وَتَخْشَى النَّاسَ وَاللَّهُ أَحَقُّ أَن تَخْشَـهُ
(But you did hide in yourself that which Allah will make manifest, you did fear the people whereas Allah had a better right that you should fear Him.) Ibn Jarir narrated that `A'ishah, may Allah be pleased with her, said, "If Muhammad ﷺ were to have concealed anything that was revealed to him of the Book of Allah, he would have concealed this Ayah:
وَتُخْفِى فِى نِفْسِكَ مَا اللَّهُ مُبْدِيهِ وَتَخْشَى النَّاسَ وَاللَّهُ أَحَقُّ أَن تَخْشَـهُ
(But you did hide in yourself that which Allah will make manifest, you did fear the people whereas Allah had a better right that you should fear Him.)"
فَلَمَّا قَضَى زَيْدٌ مِّنْهَا وَطَراً زَوَّجْنَـكَهَا
(So, when Zayd had completed his aim with her, We gave her to you in marriage,) meaning, `when her marriage to Zayd was over and he had separated from her, We married her to you,' and the One Who was her Wali (guardian) in this marriage was Allah Himself, in the sense that He revealed to the Prophet that he should go in unto her without any Wali, contractual agreement, dowery or witnesses among mankind. Imam Ahmad recorded that Thabit said that Anas, may Allah be pleased with him, said: "When Zaynab's `Iddah finished, may Allah be pleased with her, the Messenger of Allah ﷺ said to Zayd bin Harithah,
«اذْهَبْ فَاذْكُرْهَا عَلَي»
(Go to her and tell her about me (that I want to marry her).) So, he went to her and found her kneading dough. He (Zayd) said, `When I saw her I felt such respect for her that I could not even look at her and tell her what the Messenger of Allah ﷺ had said, so I turned my back to her and stepped aside, and said, `O Zaynab! Rejoice, for the Messenger of Allah ﷺ has sent me to propose marriage to you on his behalf.' She said, `I will not do anything until I pray to my Lord, may He be glorified.' So she went to the place where she usually prayed. Then Qur'an was revealed and the Messenger of Allah ﷺ came and entered without permission. We were there when she entered upon the Messenger of Allah ﷺ, and for the wedding feast we offered bread and meat. Then the people left, and some men stayed behind conversing in the house after they had eaten. The Messenger of Allah ﷺ went out and I followed him. He started to go around all the apartments of his wives, greeting them, and they said, `O Messenger of Allah ﷺ, how did you find your (new) wife' I do not know whether I or someone else told him that those people had left, so he went and entered the house, and I went to enter after him, but he drew the curtain between himself and I. The ruling of Hijab was revealed and he exhorted the people as Allah had exhorted them:
لاَ تَدْخُلُواْ بُيُوتَ النَّبِىِّ إِلاَّ أَن يُؤْذَنَ لَكُمْ
(Enter not the Prophet's houses, unless permission is given to you)." This was also recorded by Muslim and An-Nasa'i. Al-Bukhari, may Allah have mercy on him, recorded that Anas bin Malik, may Allah be pleased with him, said, "Zaynab bint Jahsh, may Allah be pleased with her, used to boast to the other wives of the Prophet , saying, `Your families arranged your marriages, but Allah arranged my marriage from above the seven heavens."' In (our Tafsir of) Surat An-Nur we mentioned that Muhammad bin `Abdullah bin Jahsh said: "Zaynab and `A'ishah, may Allah be pleased with them, were boasting to one another; Zaynab, may Allah be pleased with her, said, `I am the one whose marriage was revealed from above the heaven.' `A'ishah, may Allah be pleased with her, said, `I am the one whose innocence was revealed from heaven.' So, Zaynab conceded that, may Allah be pleased with her."
لِكَىْ لاَ يَكُونَ عَلَى الْمُؤْمِنِينَ حَرَجٌ فِى أَزْوَاجِ أَدْعِيَآئِهِمْ إِذَا قَضَوْاْ مِنْهُنَّ وَطَراً
(so that there may be no difficulty to the believers in respect of the wives of their adopted sons when the latter have no desire to keep them.) means, `We permitted you to marry her, and We did that so that there would no longer be any difficulty for the believers with regard to their marrying the ex-wives of their adopted sons.' Before prophethood, the Messenger of Allah ﷺ had adopted Zayd bin Harithah, may Allah be pleased with him, and he was known as Zayd, the son of Muhammad ﷺ. Allah put a stop to this when He said:
وَمَا جَعَلَ أَدْعِيَآءَكُمْ أَبْنَآءَكُمْ
(nor has He made your adopted sons your real sons) until:
ادْعُوهُمْ لاًّبَآئِهِمْ هُوَ أَقْسَطُ عِندَ اللَّهِ
(Call them after their fathers, that is more just with Allah) (33:4-5). Then this was confirmed and made even clearer by the marriage of the Messenger of Allah ﷺ to Zaynab bint Jahsh, may Allah be pleased with her, when Zayd bin Harithah divorced her. Allah says in Ayat At-Tahrim:
وَحَلَـئِلُ أَبْنَآئِكُمُ الَّذِينَ مِنْ أَصْلَـبِكُمْ
(the wives of your sons from your own loins) (4:23) which specifically excludes adopted sons. This custom (of adopting sons) was widespread among them.
وَكَانَ أَمْرُ اللَّهِ مَفْعُولاً
(And Allah's command must be fulfilled.) means, `this that has happened was decreed by Allah and was inevitable.' Allah knew that Zaynab, may Allah be pleased with her, would become one of the wives of the Prophet .
Ô Messager, tu disais à celui envers qui Allah a été bienfaisant par l’Islam et envers qui tu as été bienfaisant en l’affranchissant –c’est-à-dire Zayd ibn Ħârithah– lorsqu’il vint te consulter au sujet de la répudiation de son épouse Zaynab bint Jaħch: Garde ton épouse et ne la répudie pas. Crains Allah en te conformant à Ses commandements et en renonçant à Ses interdits. Or tu taisais, ô Messager, ton futur mariage avec Zaynab qui t’a été révélé par Allah par crainte des gens, mais Allah va divulguer la répudiation décidée par Zayd et ton mariage. Il est Celui qui mérite le plus d’être craint à ce sujet. Lorsque Zayd ne ressentit plus d’attirance pour elle et qu’il la répudia, Nous t’avons marié à elle afin que les croyants ne ressentent aucune gêne à épouser les ex-épouses de leurs fils adoptifs après l’écoulement de leur délai de viduité. Ce que décide Allah est irrémédiablement exécuté et aucune entrave ne lui résiste.
Mensajero, cuando a quien Al-lah había agraciado con el Islam y tú habías favorecido con la libertad de la esclavitud (la persona a la que se refiere aquí es Zaid Ibn Háriza), el día que acudió a ti buscando consejo para divorciarse de su esposa Zainab bint Yahsh, le respondiste: “Conserva a tu esposa, no te divorcies de ella y teme a Al-lah obedeciendo Sus órdenes y absteniéndote de las cosas que Él ha prohibido”. Mientras tanto, Mensajero, ocultabas en tu corazón lo que Al-lah haría manifiesto: que Zayd debería divorciarse de ella y Él te la concedería en matrimonio. Temiste lo que diría la gente y no expresaste lo que sabías, pero Al-lah es más digno de ser temido que la gente. Entonces, cuando Zaid se apartó de ella y se sintió feliz al divorciarse de ella, terminó con el vínculo conyugal y Yo te uní en matrimonio con ella para que no hubiera pecado para los creyentes si se casan con las esposas de sus hijos adoptivos después de haberse divorciado. El mandamiento de Al-lah era un asunto decidido, nada puede detenerlo u obstruirlo.
[Banggitin] noong nagsasabi ka, O Sugo, sa biniyayaan ni Allāh ng biyaya ng Islām at biniyayaan mo mismo ng pagpapalaya – ang tinutukoy ay si Zayd bin Ḥārithah, malugod si Allāh sa kanilang dalawa – nang dumating siya sa iyo na sumasangguni hinggil sa pumapatungkol pagdidiborsiyo sa maybahay niyang si Zaynab bint Jaḥsh. Nagsasabi ka sa kanya: "Panatilihin mo sa iyo ang maybahay mo, huwag mo siyang diborsiyuhin, at mangilag kang magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya," samantalang naglilihim ka sa sarili mo ng ikinasi ni Allāh sa iyo na pagpapakasal kay Zaynab, dala ng takot sa mga tao. Si Allāh ay maglalantad sa pagdiborsiyo ni Zayd kay Zaynab, pagkatapos sa pagpapakasal mo sa kanya. Si Allāh ay higit na marapat na katakutan mo kaugnay sa bagay na ito. Kaya noong lumuwag ang loob ni Zayd, umayaw siya rito, at nagdiborsiyo siya rito, ipinakasal ito sa iyo ni Allāh upang hindi magkaroon para sa mga mananampalataya ng isang kasalanan sa pag-aasawa sa mga maybahay ng mga anak nila sa pag-aampon kapag nagdiborsiyo ang mga ito sa mga iyon at natapos ang `iddah ng mga iyon. Laging ang utos ni Allāh ay nagagawa: walang pipigil dito at walang hahadlang dito.
Hindi nangyaring kay Propeta Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – ay may anumang kasalanan o panggigipit kaugnay sa ipinahintulot ni Allāh na pagpapakasal sa [dating] maybahay ng anak niya sa pag-aampon. Siya, kaugnay roon, ay sumusunod sa kalakaran ng mga propeta bago pa niya sapagkat siya – basbasan siya ni Allāh at batiin ng kapayapaan – ay hindi kauna-unahan sa mga sugo kaugnay roon. Laging ang itinatadhana ni Allāh – na pagsasagawa ng kasal na ito at pagpapawalang-saysay sa pag-aampon samantalang ang Propeta ay hindi nagkaroon dito ng opinyon o mapagpipilian – ay isang pagtatadhanang matutupad, na walang makahahadlang dito.
Allahovu Poslaniku, sallallahu alejhi ve sellem, nije grijeh stupiti u brak sa ženom posinka nakon što se on od nje rastavi, to je Resulullahu Allah dozvolio, kao što je dozvolio i poslanicima prije njega. Allah je dakle to dozvolio, te Poslanik glede toga nema izbora. Allahova se odredba ne može poništiti.
"Tidak ada suatu keberatan pun atas Nabi tentang sesuatu yang telah ditetapkan Allah baginya. (Allah telah menetapkan yang demikian) sebagai sunnahNya pada nabi-nabi yang telah berlalu dahulu. Dan ketetapan Allah itu adalah suatu ketetapan yang pasti berlaku, yaitu orang-orang yang menyampaikan risalah-risalah Allah dan mereka takut kepadaNya dan mereka tiada me-rasa takut kepada seorang pun selain kepada Allah. Dan cukuplah Allah sebagai Pembuat Perhitungan." (Al-Ahzab: 38-39).
(38) Ini adalah sanggahan terhadap tuduhan miring dari orang yang mencela Rasulullah a dalam masalah banyaknya istri beliau, dan bahwa sesungguhnya tuduhan miring tersebut adalah tuduhan yang tidak pada tempatnya. Maka Allah berfirman,﴾ مَّا كَانَ عَلَى ٱلنَّبِيِّ مِنۡ حَرَجٖ ﴿ "Tidak ada suatu keberatan pun atas Nabi," maksudnya, kesalahan dan dosa, ﴾ فِيمَا فَرَضَ ٱللَّهُ لَهُۥۖ ﴿ "tentang sesuatu yang telah di-tetapkan Allah baginya," yakni tentang istri-istri yang telah Allah tetapkan baginya. Sebab hal ini telah diperbolehkan oleh Allah kepadanya, sebagaimana telah diperbolehkan kepada para nabi sebelumnya. Maka dari itu Allah berfirman, ﴾ سُنَّةَ ٱللَّهِ فِي ٱلَّذِينَ خَلَوۡاْ مِن قَبۡلُۚ وَكَانَ أَمۡرُ ٱللَّهِ قَدَرٗا مَّقۡدُورًا ﴿ "(Allah telah menetapkan yang demikian) sebagai sunnahNya pada nabi-nabi yang telah berlalu dahulu. Dan ketetapan Allah itu adalah suatu ketetapan yang pasti berlaku," maksudnya, pasti harus terjadi.
(39) Kemudian Allah سبحانه وتعالى menjelaskan, siapa gerangan me-reka yang terdahulu, dan ini adalah sunnah dan tradisi mereka. Sesungguhnya mereka adalah ﴾ ٱلَّذِينَ يُبَلِّغُونَ رِسَٰلَٰتِ ٱللَّهِ ﴿ "orang-orang yang menyampaikan risalah-risalah Allah." Mereka membacakan ayat-ayat Allah, hujjah-hujjah dan argumen-argumenNya kepada manusia, dan mengajak mereka kepada Allah, ﴾ وَيَخۡشَوۡنَهُۥ ﴿ "dan mereka takut kepadaNya," semata, tiada sekutu bagiNya ﴾ وَلَا يَخۡشَوۡنَ أَحَدًا ﴿ "dan mereka tiada merasa takut kepada seorang pun," kecuali kepada Allah.
Apabila yang demikian itu adalah sudah menjadi sunnah pada para nabi yang ma'shum, yang tugas mereka telah mereka laksanakan dan mereka kerjakan sebaik-baiknya, yaitu berdakwah, mengajak manusia kepada Allah dan hanya takut kepadaNya semata, yang menuntut untuk melaksanakan segala yang diperin-tahkanNya dan meninggalkan segala laranganNya, [maka hal ini membuktikan bahwa yang demikian itu tidak mengandung aib (cela) dari sudut mana pun]. ﴾ وَكَفَىٰ بِٱللَّهِ حَسِيبٗا ﴿ "Dan cukuplah Allah sebagai Pembuat Perhitungan," yang memperhitungkan hamba-hambaNya dan selalu mengawasi amal perbuatan mereka. Dengan demikian dapat diketahui bahwa menikah itu termasuk salah satu sunnah (tradisi) para utusan Allah.
Nebi, Muhammed -sallallahu aleyhi ve sellem-’e evlatlık edinme yolu ile evlat edindiği oğlunun hanımı ile Allah’ın kendisine helal kıldığı şekilde nikâhlanmasında bir günah yahut bir sıkıntı yoktur. O, bu hususta kendisinden önceki peygamberlerin yoluna tabi olmaktadır. Rasûlullah -sallallahu aleyhi ve sellem- bu hususta bu işi yapan ilk peygamber değildir. Allah’ın hakkında hüküm vermiş olduğu bu husus yani evliliğin tamamlanması ve evlatlığın iptal edilmesi, Peygamber -sallallahu aleyhi ve sellem-’in kendi görüşü yahut seçimi değildir, kesinlikle gerçekleşecektir ve buna engel olacak hiçbir kimse yoktur.
38- Allah’ın kendisine farz (ve helal) kıldığı konularda Peygambere hiçbir vebal yoktur. Allah’ın daha önce geçen (peygamberler) hakkındaki sünneti/kanunu da budur. Allah’ın emri mutlaka yerini bulan bir kaderdir.
39- Onlar, Allah’ın vahyini tebliğ ederler ve O’ndan korkarlar. Allah’tan başka hiç kimseden de korkmazlar. Hesap görücü olarak Allah yeter.
38. Bu buyruk Rasûlullah sallallahu aleyhi ve sellem’e hanımlarının çokluğu hususunda ileri sürülen bir itirazı reddetmekte ve bunun, itiraz ve tenkidi gerektirmeyen bir husus olduğunu ifade etmektedir:“Allah’ın kendisine farz (ve helal) kıldığı konularda” yani onun için takdir etmiş olduğu hanımlarda “Peygambere hiçbir vebal” günah “yoktur.” Çünkü böyle bir şeyi Allah, önceki peygamberlere mubah kıldığı gibi ona da mubah kılmıştır. Bundan dolayı da şöyle buyurmaktadır:
“Allah’ın daha önce geçen (peygamberler) hakkındaki sünneti/kanunu da budur. Allah’ın emri mutlaka yerini bulan bir kaderdir.” Mutlaka tahakkuk eder, gerçekleşir.
Daha sonra Yüce Allah daha önce geçenlerin ve bu sünnete/kanuna tâbi olanların kimler olduklarını söz konusu ederek şöyle buyurmaktadır:
39. “Onlar Allah’ın vahyini tebliğ ederler.” Allah’ın kullarına gönderdiği âyetlerini, O’nun belge ve delillerini okur ve onları Allah’a davet ederler. O’na hiçbir şeyi ortak koşmaksızın yalnızca “O’ndan korkarlar. Allah’tan başka hiç kimseden de korkmazlar.” İşte Yüce Allah’ın ismet sahibi peygamberler hakkındaki sünneti/kanunu budur. Onlar, kendi görevlerini eksiksiz yerine getirmiş, tastamam ifa etmişlerdir. Hiçbir eksik bırakmamışlardır. Görevleri ise insanları Allah’a davet etmek ve yalnızca O’ndan korkmaktır. Bu ise emrolunan her bir işi yapmayı ve yasak olan her bir işi de terk etmeyi gerektirir. O halde bu da onlar için hususlarda (ve çok evlilikte)hiçbir eksiklik olmadığını gösterir.“Hesap görücü olarak” kullarının amellerini tesbit edip onları hesaba çekmek üzere “Allah yeter.” Bu buyruktan da nikâhın, peygamberlerin sünnetlerinden olduğu anlaşılmaktadır.
Il Profeta Muħammed pace e benedizioni di Allāh sia su di lui ﷺ,non aveva commesso peccato, o non si era contenuto in ciò che Allāh gli ha consentito sulla questione dell'ammissibilità di sposare la moglie del proprio figlio adottivo, ed in ciò egli segue la dottrina dei Profeti che lo precedettero. Egli, pace e benedizione di Allāh su di lui ﷺ, non fa eccezione, a tale riguardo, rispetto agli altri profeti, secondo ciò che Allāh ha decretato per concludere tale matrimonio, revocando l'adozione: il Profeta non poteva avere alcuna opinione in merito, né alcuna scelta; la legge di Allāh viene applicata senza che nessuno possa impedirlo.
No hay pecado ni falta del Profeta r en su matrimonio con la esposa de su hijo adoptivo que Al-lah le ha permitido contraer. De hecho, al hacerlo, está siguiendo el camino de los Profetas que lo precedieron, y él no es diferente a los Mensajeros en ese sentido. El Profeta no tuvo otra opción en la conclusión de este matrimonio que Al-lah decretó, era un decreto que debía ser aprobado, no hay nadie que pueda revocarlo.
Prefacing an answer to doubts and objections
The opening sentence of verse 38: سُنَّةَ اللَّـهِ فِي الَّذِينَ خَلَوْا مِن قَبْلُ ۚ وَكَانَ أَمْرُ اللَّـهِ قَدَرًا مَّقْدُورًا (a customary practice of Allah in the case of those who have gone before--- And Allah's command is pre-determined by destiny - 38) is a preface to doubts to be encountered in the wake of this marriage, particularly about why so much concern was shown in the case of this marriage despite there being other wives in the household. It was said: 'This is a sunnah of Allah (His customary practice not restricted to Muhammad al-Mustafa t. It has continued to be so in the case of earlier prophets as well, that is, under the dictate of beneficial religious considerations, permission was given for multiple marriages. Well recognized among them are Sayyidna Dawud (علیہ السلام) and Sayyidna Sulaiman Sayyidna Dawud (علیہ السلام) had one hundred wives in his nikah and Sayyidna Sulaiman (علیہ السلام) ، three hundred. Now, if permission came for the Holy Prophet ﷺ to have several marriages under beneficial religious considerations - this nikah being included therein - why should it be taken as something far-fetched? Neither is it contrary to the dignity and status of a prophet and messenger of Allah, nor against the norms of zuhd and taqwa. In the last sentence, it was also said that the matter of nikah (marriage) too, like that of rizq or sustenance, is Divinely decided as to who will be married to whom. That which is written in the eternal destiny has to occur. In this event relating to Sayyidna Zayd ؓ and Sayyidah Zainab ؓ the factors of their mutual temperamental difference, the displeasure of Sayyidna Zayd ؓ and then his resolve to divorce her were all chains of this very creational and destined imperative.
Nabi Muhammad - cầu xin sự bình an cho Người - không sai phạm hay làm bóp méo đi sự thật mà Allah cho phép được cưới những bà vợ của những người con nuôi của Người sau khi cả hai đã li dị dứt khoát và đó cũng là đường lối đúng đắn làm theo các vị Thiên Sứ trước kia của Người. Bởi thế, Thiên Sứ - cầu xin sự bình an cho Người - làm những điều đó không phải là con đường mới mẻ mà các vị Thiên Sứ trước kia chưa từng làm mà đó chính là giáo luật của Allah cho phép Người - hoàn tất việc hôn nhân hoặc sự hủy bỏ việc nhận con nuôi và đó cũng không phải một ý kiến của Nabi hoặc sự lựa chọn của Người - mà đó là một chỉ dụ đã được quy định mà không có sự khước từ đối với Người.
There is no sin or oppression on the Prophet (peace be upon him) in his marriage to the wife of his adopted son which Allah made permissible for him. In fact, in doing so, he is following in the way of the Prophets before him; he is not any different to the messengers in that regard. The Prophet had no choice in the completion of this marriage and nullifying of adoption that Allah decreed; it was a decree which was to pass, there was no one who could overturn it.
Tidak ada dosa atau tekanan pada Nabi Muhammad -ṣallallāhu 'alaihi wa sallam- dalam urusan yang telah Allah halalkan berupa menikahi mantan istri anak angkatnya karena dalam hal ini dia mengikuti sunah para nabi sebelumnya dan dia bukanlah yang pertama kali melakukannya di antara para rasul. Apa yang telah Allah tentukan -berupa pelaksanaan pernikahan ini dan pembatalan pengangkatan anak yang Nabi tidak mempunyai pendapat dan pilihan lain dalam hal ini- adalah sebuah ketentuan yang harus dilaksanakan, tidak mungkin untuk ditolak.
Il n’est pas reproché au Prophète Muħammad de se marier avec l’ex-épouse de son fils adoptif. Bien au contraire, il suit en cela la tradition des prophètes qui l’ont précédé et ne constitue pas une exception. La décision d’Allah de mener ce mariage à son terme et d’abroger l’adoption plénière doit être exécutée sans contestation et le Prophète n’a pas le choix de l’accepter ou de la refuser.
مَّا كَانَ عَلَى النَّبِىِّ مِنْ حَرَجٍ فِيمَا فَرَضَ اللَّهُ لَهُ
(There is no blame on the Prophet in that which Allah has made legal for him.) means, in that which has been permitted for him and which he has been commanded to do, i.e. his marrying Zaynab, may Allah be pleased with her,, who had been divorced by his adopted son Zayd bin Harithah,
سُنَّةَ اللَّهِ فِى الَّذِينَ خَلَوْاْ مِن قَبْلُ
(That has been Allah's way with those who have passed away of old.) means this is the ruling of Allah for the Prophets who came before him. Allah would not command them to do anything for which they might be blamed. This is a refutation of those hypocrites who imagined that there was anything wrong with his marrying the ex-wife of Zayd, his freed slave and adopted son.
وَكَانَ أَمْرُ اللَّهِ قَدَراً مَّقْدُوراً
(And the command of Allah is a decree determined.) means, His command which He has decreed must inevitably come to pass; nothing can prevent it or avert it, for whatever He wills happens, and whatever He does not decree, does not happen.
Mentioned next are particular attributes of the prophets علیہم السلام about whom we have learnt a while ago that they were permitted to have several wives in earlier times. It was said: الَّذِينَ يُبَلِّغُونَ رِسَالَاتِ اللَّـهِ (those who convey the messages of Allah and have awe of Him and have no awe of anyone except Allah - 39), that is, all these esteemed prophets, may peace be upon them, convey the messages of Allah to their respective communities without fear of anyone.
A wise consideration
Perhaps, in this, there may be a hint towards the wisdom behind the multiplicity of marriages allowed to the noble prophets (علیہم السلام) in that all their sayings and doings must necessarily reach their communities, while being men, they spend a substantial part of their time in the section of the house where women and children live. During this time, if there comes a revelation or the prophet himself gives some order or does something, it all becomes a property held by their wives in trust on behalf of the community which can be transferred to it through wives alone. Other alternates are not free of difficulties. Therefore, should prophets have several wives, it would become easier to convey accounts of their words and deeds and their personal character in family life. Allah knows best.
The second attribute of the noble prophets has been described as: وَيَخْشَوْنَهُ وَلَا يَخْشَوْنَ أَحَدًا إِلَّا اللَّـهَ (and have awe of Him and have no awe of anyone except Allah - 39) It means that these prophets keep fearing Allah and fear none but Allah. It is also included there that they, if appointed to preach something by practicing it as based on beneficial religious consideration, never fall short in it - and if some people throw taunts at them for doing so, they do not fear it.
A doubt and its answer
Here, while mentioning the prophets, it has been said that they do not fear anyone except Allah. But, in the verse previous to it while referring to the Holy Prophet ﷺ it was said: تَخْشَى النَّاسَ (you fear people - 37). How would this be correct? The answer is that, in the cited verse, this matter of prophets not fearing anyone other than Allah has been mentioned in connection with the conveying of Divine messages while the Holy Prophet t, faced the fear of being taunted in a matter which was obviously of a worldly nature. It had nothing to do with his mission and prophethood. But, as soon as it became clear to him from the cited verses that this marriage too was a part of the practical aspect of his mission and prophethood, no fear of taunts, thereafter, from anyone stopped him from doing what he had to. And this marriage took place despite the objections raised by many disbelievers - which they still keep doing.
Ces prophètes qui transmettent à leurs peuples les messages qu’Allah leur a révélés et ne craignent personne hormis Allah. Ils ne se soucient donc pas de ce que disent les autres lorsqu’ils accomplissent ce qu’Allah leur a rendu licite. Il est suffisant qu’Allah contrôle les œuvres de Ses serviteurs afin qu’ils Lui rendent des comptes et les rétribue en bien ou en mal.
Praise for Those Who convey the Message
Allah says:
الَّذِينَ يُبَلِّغُونَ رِسَالـتِ اللَّهِ
(Those who convey the Message of Allah) meaning, to His creation, and fulfil that with which they have been entrusted.
وَيَخْشَوْنَهُ
(and fear Him,) means, they fear Him and they do not fear any besides Him, so no threats on the part of anyone can prevent them from conveying the Message of Allah.
وَكَفَى بِاللَّهِ حَسِيباً
(And sufficient is Allah as a Reckoner.) means, sufficient is Allah as a Helper and Supporter. The leader of all people in this regard and in all regards is Muhammad the Messenger of Allah ﷺ, for he undertook to convey the Message to the people of the east and of the west, to all kinds of the sons of Adam, so Allah caused his word, his religion and his law to prevail over all other religions and laws. The Prophets before him were sent only to their own peoples, but he was sent to all of mankind, Arabs and non-Arabs alike.
قُلْ يَأَيُّهَا النَّاسُ إِنِّى رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا
(Say: "O mankind! Verily, I am sent to you all as the Messenger of Allah") (7:158). Then his Ummah inherited the task of conveying from him, and the greatest of those who undertook this task after him were his Companions, may Allah be pleased with them, who conveyed from him as he had commanded them, describing all his words, deeds and circumstances, night and day, when he was settled and when he was traveling, in private and in public, may Allah be pleased with them. Thereafter each generation inherited from their predecessors until our own time, so those who are guided, follow their example and their way. We ask Allah, the Most Generous Bestower, to make us among their heirs.
The Messenger is not the Father of any Man
Allah states:
مَّا كَانَ مُحَمَّدٌ أَبَآ أَحَدٍ مّن رِّجَالِكُمْ
(Muhammad is not the father of any of your men,) After this it was not permitted to say Zayd bin Muhammad, i.e., he was not his father even though he had adopted him. No male child of the Prophet lived until puberty. Khadijah, may Allah be pleased with her, bore him Al-Qasim, At-Tayyib and At-Tahir, but they died in childhood. Mariyah Al-Qibtiyyah bore him Ibrahim, but he also died in infancy. He also had four daughters from Khadijah: Zaynab, Ruqayyah, Umm Kulthum and Fatimah, may Allah be pleased with them all. Three of them died during his lifetime, Fatimah lived long enough to be bereaved of him, then she died six months later.
He is the Last of the Prophets
وَلَـكِن رَّسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ وَكَانَ اللَّهُ بِكُلِّ شَىْءٍ عَلِيماً
(but he is the Messenger of Allah and the last of the Prophets. And Allah is Ever All-Aware of everything.) This is like the Ayah:
اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ
(Allah knows best with whom to place His Message) (6:124). This Ayah clearly states that there will be no Prophet after him. If there will be no Prophet after him then there will surely be no Messenger after him either, because the status of a Messenger is higher than that of a Prophet, for every Messenger is a Prophet but the reverse is not the case. This was reported in many Mutawatir Hadiths narrated from the Messenger of Allah via a group of his Companions, may Allah be pleased with them. Imam Ahmad recorded a narration from Ubayy bin Ka`b, from his father that the Prophet said:
«مَثَلِي فِي النَّبِيِّينَ كَمَثَلِ رَجُلٍ بَنَى دَارًا فَأَحْسَنَهَا وَأَكْمَلَهَا، وَتَرَكَ فِيهَا مَوْضِعَ لَبِنَةٍ لَمْ يَضَعْهَا، فَجَعَلَ النَّاسُ يَطُوفُونَ بِالْبُنْيَانِ وَيَعْجَبُونَ مِنْهُ وَيَقُولُونَ: لَوْ تَمَّ مَوْضِعُ هَذِهِ اللَّبِنَةِ، فَأَنَا فِي النَّبِيِّينَ مَوْضِعُ تِلْكَ اللَّبِنَة»
(My parable among the Prophets is that of a man who built a house and did a good and complete job, apart from the space of one brick which he did not put in its place. The people started to walk around the building, admiring it and saying, "If only that brick were put in its place. " Among the Prophets, I am like that brick.) It was also recorded by At-Tirmidhi, who said "Hasan Sahih."
Another Hadith
Imam Ahmad recorded that Anas bin Malik, may Allah be pleased with him, said that the Messenger of Allah said:
«إِنَّ الرِّسَالَةَ وَالنُّبُوَّةَ قَدِ انْقَطَعَتْ فَلَا رَسُولَ بَعْدِي وَلَا نَبِي»
(Messengership and Prophethood have come to an end, and there will be no more Messengers or Prophets.) This worried the people, then he said:
«وَلَكِنِ الْمُبَشِّرَات»
(But there will be Al-Mubashshirat.) They said, `O Messenger of Allah, what are Al-Mubashshirat' He said,
«رُؤْيَا الرَّجُلِ الْمُسْلِمِ، وَهِيَ جُزْءٌ مِنْ أَجْزَاءِ النُّبُوَّة»
(The dreams of a Muslim man, and they are one of the parts of prophethood.) This was also recorded by At-Tirmidhi, who said, "Sahih Gharib."
Another Hadith
Abu Dawud At-Tayalisi recorded that Jabir bin `Abdullah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«مَثَلِي وَمَثَلُ الْأَنْبِيَاءِ كَمَثَلِ رَجُلٍ بَنَى دَارًا فَأَكْمَلَهَا وَأَحْسَنَهَا إِلَّا مَوْضِعَ لَبِنَةٍ، فَكَانَ مَنْ دَخَلَهَا فَنَظَرَ إِلَيْهَا قَالَ: مَا أَحْسَنَهَا إِلَّا مَوْضِعَ هَذِهِ اللَّبِنَةِ، فَأَنَا مَوْضِعُ اللَّبِنَةِ خُتِمَ بِي الْأَنْبِيَاءُ عَلَيْهِمُ الصَّلَاةُ وَالسَّلَام»
(The parable of myself and the Prophets is that of a man who built a house and did a complete and good job, except for the space of one brick. Whoever entered it would look at that space and say, how good it is, apart from the space of that brick. My position is like that of that brick, and the Prophets -- blessings and peace be upon them -- end with me.) It was also recorded by Al-Bukhari, Muslim and At-Tirmidhi, who said, "It is Sahih Gharib with this chain of narrators."
Another Hadith
Imam Ahmad recorded that Abu Sa`id Al-Khudri, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«مَثَلِي وَمَثَلُ النَّــبِيينَ كَمَثَلِ رَجُلٍ بَنَى دَارًا فَأَتَمَّهَا إِلَّا لَبِنَةً وَاحِدَةً، فَجِئْتُ أَنَا فَأَتْمَمْتُ تِلْكَ اللَّبِنَة»
(The parable of myself and the Prophets is that of a man who built a house and completed it apart from the space of one brick. I have come and completed that brick.) This was also recorded by Muslim.
Another Hadith
Imam Ahmad recorded that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«إِنَّ مَثَلِي وَمَثَلَ الْأَنْبِيَاءِ مِنْ قَبْلِي كَمَثَلِ رَجُلٍ ابْتَنَى بُيُوتًا فَأَكْمَلَهَا وَأَحْسَنَهَا وَأَجْمَلَهَا إِلَّا مَوْضِعَ لَبِنَةٍ مِنْ زَاوِيَةٍ مِنْ زَوَايَاهَا، فَجَعَلَ النَّاسُ يَطُوفُونَ وَيُعْجِبُهُمُ الْبُنْيَانُ وَيَقُولُونَ: أَلَّا وَضَعْتَ ههُنَا لَبِنَةً فَيَتِمُّ بُنْيَانُك»
(The parable of myself and the Prophets who came before me is that of a man who built houses and made them complete and beautiful apart from the space of a brick in one of the corners. The people started to walk around, admiring the construction and saying, If only you put a brick here, your construction will be complete.) The Messenger of Allah ﷺ said:
«فَكُنْتُ أَنَا اللَّبِنَة»
(And I am that brick.) It was also recorded by (Al-Bukhari and Muslim).
Another Hadith
Imam Ahmad recorded that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«فُضِّلْتُ عَلَى الْأَنْبِيَاءِ بِسِتَ : أُعْطِيتُ جَوَامِعَ الْكَلِمِ، وَنُصِرْتُ بِالرُّعْبِ وَأُحِلَّتْ لِيَ الْغَنَائِمُ، وَجُعِلَتْ لِيَ الْأَرْضُ مَسْجِدًا وَطَهُورًا، وَأُرْسِلْتُ إِلَى الْخَلْقِ كَافَّةً، وَخُتِمَ بِي النَّبِيُّون»
(I have been given preference over the other Prophets in six ways: I have been given the ability to speak concisely; I have been aided by fear (cast into the hearts of my enemies); the spoils of war have been made permissible for me; the entire earth has been made a Masjid and a means of purification for me; I have been sent to all of mankind; and the Prophets end with me.) This was also recorded by At-Tirmidhi and Ibn Majah; At-Tirmidhi said, "It is Hasan Sahih."
Another Hadith
Imam Ahmad recorded that Abu Sa`id Al-Khudri, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«مَثَلِي وَمَثَلُ الْأَنْبِيَاءِ مِنْ قَبْلِي كَمَثَلِ رَجُلٍ بَنَى دَارًا فَأَتَمَّهَا إِلَّا مَوْضِعَ لَبِنَةٍ وَاحِدَةٍ، فَجِئْتُ أَنَا فَأَتْمَمْتُ تِلْكَ اللَّبِنَة»
(The parable of myself and the Prophets who came before me is that of a man who built a house and completed it apart from the space of one brick. I have come and completed that brick.) It was also recorded by Muslim.
Another Hadith
Jubayr bin Mut`im, may Allah be pleased with him, said that he heard the Messenger of Allah ﷺ say:
«إِنَّ لِي أَسْمَاءَ أَنَا مُحَمَّدٌ، وَأَنَا أَحْمَدُ، وَأَنَا الْمَاحِي الَّذِي يَمْحُو اللهُ تَعَالَى بِيَ الْكُفْرَ، وَأَنَا الْحَاشِرُ الَّذِي يُحْشَرُ النَّاسُ عَلَى قَدَمَيَّ وَأَنَا الْعَاقِبُ الَّذِي لَيْسَ بَعْدَهُ نَبِي»
(I have several names: I am Muhammad, and I am Ahmad; I am Al-Mahi (the eradicator) through whom Allah will erase disbelief; I am Al-Hashir (the gatherer) at whose feet mankind will gather; and I am Al-`Aqib (the final one) after whom there will be no Prophet.) It was also recorded in the Two Sahihs. And there are many other Hadiths on this topic. Allah has told us in His Book, and His Messenger has told us in the Mutawatir Sunnah, that there will be no Prophet after him, so that it may be known that everyone who claims this status after him is a liar and fabricator who is misguided and is misguiding others. Even if he twists meanings, comes up with false claims and uses tricks and vagaries, all of this is false and is misguidance as will be clear to those who have understanding. This is what Allah caused to happen in the case of Al-Aswad Al-`Ansi in the Yemen and Musaylimah the Liar in Al-Yamamah, whose false miracles and nonsensical words showed everyone who was possessed of understanding that they were liars who were leading people astray; may the curse of Allah be upon them both. This is the case with every false prophet until the Day of Resurrection, until they end with Al-Masih Ad-Dajjal (the Antichrist). Each of these liars is given by Allah signs which show the people of knowledge and the believers that his message is false -- which is part of the perfect kindness of Allah towards His creation. These liars do not enjoin what is good, nor forbid what is evil, unless they do so by coincidence or because it serves an ulterior purpose. They are the utmost in falsehood and immorality, in all that they say and do, as Allah says:
هَلْ أُنَبِّئُكُمْ عَلَى مَن تَنَزَّلُ الشَّيَـطِينُ - تَنَزَّلُ عَلَى كُلِّ أَفَّاكٍ أَثِيمٍ
(Shall I inform you (O people!) upon whom the Shayatin descend They descend on every lying, sinful person.) (26:221-222) This is in contrast to the Prophets -- may blessings and peace be upon them -- for they are the utmost in righteousness, truthfulness, wisdom, uprightness and justice in all that they say and do, command and forbid. In addition to this they are supported with miracles and clear and obvious proof. May the blessings and peace of Allah be upon them always, as long as heaven and earth remain.
Veliku će nagradu Svemogući Allah dati vjerovjesnicima, koji dostavljaju Allahove poslanice ljudima, pozivaju u islam, savjetodavno se odnoseći spram umeta i boje se isključivo Uzvišenog Allaha. A dovoljno je to što će se za sve riječi i djela pred Allahom račun polagati. Onaj ko bude dobro činio bit će dobrim nagrađen, a onaj ko zlo bude činio bit će kažnjen.
İşte bu peygamberler; Allah'ın kendilerine indirdikleri risaletini ümmetlerine tebliğ ederler ve Allah -Subhanehu ve Teâlâ-'dan başkasından korkmazlar. Allah'ın kendilerine helal kıldığı şeyi yaptıklarında başkalarının dediklerine iltifat etmezler. Yaptıklarına karşılık olarak kullarını hesaba çekecek olan Allah hesap görücü olarak yeter. Eğer yaptıkları hayır ise hayır; şer ise şer olarak onlara yaptıklarının karşılığını verecektir.
These Prophets who convey the messages of Allah that are revealed to them to their nations, and do not fear anyone except Allah (may He be glorified), they do not pay attention to what others say when they do whatever Allah has permitted for them. Allah is sufficient as a guardian for the actions of His servants so that He may take them to account over them and requite them; if they are good then with good, if evil then with punishment.
Mereka itu para nabi yang menyampaikan risalah agama Allah yang diturunkan kepada mereka kepada umat-umat mereka dan mereka tidak takut kepada seorang pun selain Allah -Subḥānahu wa Ta'ālā-, sehingga mereka tidak berpaling kepada apa yang diucapkan oleh orang lain tatkala mereka melakukan apa yang telah Allah halalkan bagi mereka. Cukuplah Allah sebagai penjaga amal perbuatan hamba-hamba-Nya untuk Dia perhitungkan dan Dia berikan balasannya kepada mereka. Jika amal perbuatannya baik maka dibalas dengan kebaikan dan jika amal perbuatannya buruk maka akan dibalas dengan keburukan.
Los profetas que transmiten los mensajes de Al-lah que les son revelados a sus naciones, y tienen temor de Él, no prestan atención a lo que otros dicen cuando hacen lo que Al-lah les ha permitido. Al-lah es suficiente como guardián de las acciones de Sus siervos por las que los hará rendir cuentas y los recompensará: si son buenas, con el bien, y si son malas, con el castigo.
Questi profeti, comunicano i messaggi di Allāh loro rivelati, ai loro popoli, e non temono nessuno all'infuori di Allāh, gloria Sua, L'Altissimo, e non danno importanza a ciò che gli altri dicono, quando fanno ciò che Allāh ha loro permesso. Allāh è Sufficiente come custode delle azioni dei Suoi sudditi, e li ricompenserà o li punirà per esse: se si tratta di bene, col bene, mentre se si tratta di male, col male.
Itong mga propeta ay ang nagpaabot ng mga pasugo ni Allāh na pinababa sa kanila sa mga kalipunan nila. Hindi sila nangangamba sa isa man maliban kay Allāh – kaluwalhatian sa Kanya at pagkataas-taas Siya – kaya hindi sila pumapansin sa sinasabi ng iba pa sa kanila kapag ginagawa nila ang ipinahintulot ni Allāh para sa kanila. Nakasapat si Allāh bilang tagaingat sa mga gawain ng mga lingkod Niya upang tumuos sa kanila sa mga ito at gumanti sa kanila sa mga ito, na kung kabutihan ay kabutihan [ang ganti] at kung kasamaan ay kasamaan [din ang ganti].
Các vị Nabi, họ là những người truyền bá đi những thông điệp của Allah xuống cho cộng đồng của họ mà không hề biết sợ một ai ngoài trừ duy nhất Allah Tối Cao cả. Bởi thế, họ chẳng có chút bận tâm về những lời đàm tiếu một ai đó mà đó là sự cho phép của Allah giành cho họ và chỉ riêng Allah mới có đủ thẩm quyền quản lý những việc làm của đám bề tôi của Ngài, để Ngài ban thưởng họ một cách xứng đáng. Quả thật, những điều tốt đẹp luôn nhận được những điều tốt đẹp còn những điều xấu xa luôn gánh chịu hậu quả xấu xa.
Commentary
The verse quoted above refutes the contention of those people who, in accordance with the custom of the days of ignorance, used to call Sayyidna Zayd Ibn Harithah رضی اللہ تعالیٰ عنہ as son of the Messenger of Allah and used to taunt at the nikah (marriage) of the Holy Prophet ﷺ with Sayyidah Zainab ؓ ، after she had been divorced by Sayyidna Zayd Ibn Harithah ؓ that the Holy Prophet ﷺ had married his son's wife. It was enough to say in refutation that the father of Sayyidna Zayd ؓ is not the Holy Prophet ﷺ but Harithah ؓ . But in order to emphasis the matter, the statement has been generalized in the following words: مَّا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن رِّجَالِكُمْ (Muhammad is not a father of any of your men). The sense is that the Holy Prophet ﷺ has no son at all. How can it be asserted against him that he has a son and that his divorced wife is forbidden to him because of being his son's wife?
A brief expression for this statement could have been (Muhammad is not a father of any of you). But the wise Qur'an, by adding the word (مَّا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن رِّجَالِكُمْ ) (any of your men) has removed a possible objection that the Holy Prophet ﷺ is father of four sons - three sons Qasim, Tayyib and Tahir ؓ born to Sayyidah Khadijah ؓ and Ibrahim born to Sayyidah Mariyah al- Qibtiyyah ؓ but all of them died during childhood and none of them reached manhood. It can also be said that at the time of revelation of this verse, none of his sons was alive, because Qasim, Tayyib and Tahir had died, while Ibrahim ؓ was not born at that time.
Although the objection of the opponents had been adequately replied by the above sentence, yet in order to remove other doubts as well, it is stated لَـٰكِن رَّسُولَ اللَّـهِ (but a messenger of Allah). The word لٰکِن lakin (but) is used in Arabic language to remove any doubt that could be raised about the preceding statement. In this case, a doubt could be raised against the negation of the statement that the Holy Prophet ﷺ is not a father of any one. One could say that every prophet and messenger is the father of every man and women of his Ummah, and therefore the negation of his fatherhood would be tantamount to negation of his prophethood. This doubt has been dispelled by لَـٰكِن رَّسُولَ اللَّـهِ )but a messenger of Allah) which means that the rules regarding permissibility or impermissibility of marriage are applicable to the real and biological fatherhood that is quite different from a spiritual fatherhood enjoyed by the prophets in relation to the members of their Ummah. In this relationship these laws do not apply. Now the meaning of the full sentence is that the Holy Prophet ﷺ is not the biological father of any of the men of the Ummah but he is the spiritual father of all of them.
This is also a rejoinder for another sarcasm that some Mushriks (polytheists) had uttered against the Holy Prophet ﷺ that (Allah forbid) he is اَبتَر (issueless) that is, since he has no male offspring to continue the lineage and to propagate his message further; after a few days the whole story would come to an end. The above words have made it clear that although he has no biological sons, yet the biological sons are not in any case essential to spread the message of prophethood or to maintain and propagate it. This function is normally performed by one's followers who are his spiritual children, and since he is the spiritual father of the whole Ummah who are there to carry forward his mission, he excels all of you in the number of his (spiritual) children.
Then, once the prophethood and messenger-ship of the Holy Prophet ﷺ was mentioned here in which he carries a very special and distinct excellence over all other prophets, this distinctive eminence surpassing all other prophets has been indicated by the following words: وَخَاتَمَ النَّبِيِّينَ ( and the Last of the Prophets).
There are two ways to read the word Imam Hasan ؓ and 'Asim read this word as خَاتَمَ khatam whereas other leading scholars read it as khatim. The meaning remains the same in both cases, that is, 'the last of the prophets'. In both the cases, the word means the 'last' as well as the 'seal'. The meaning of the seal is also the 'last' because the seal is applied to something when it is intended to be closed. The Holy Prophet ﷺ has been called the seal of the prophets because the process of sending new prophets has come to an end on his advent. This is the gist of the explanation given in Tafsir Ruh ul Ma’ ani, Tafsir of Al-Baydawi and Ahmadi. The fact that both the words ' khatam' and 'khatim' carry the same meaning in this sentence has been affirmed by all the famous lexicons of the Arabic language.
Ibn Sidah, for example, in his Almuhkam states that the the words 'khatim' and 'khatimah' with regard to everything means its end and its termination.
The gist is that both readings of the verse (khatam and khatim) convey the same meaning, that is, the Holy Prophet has concluded the line of prophets; he has succeeded all the prophets and he is the last among all of them.
The Holy Prophet's ﷺ attribute of being the last of all the prophets demonstrates his excellence and distinction in all the perfections of prophethood and messenger-ship, because in general, all things progress gradually reaching completion at the highest stage, and the end result is the real objective. The Holy Qur'an has stated this clearly in الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي (Today, I have perfected your religion for you and have completed My blessings upon you, - 5:3).
The religions of the previous prophets were also complete with regard to their respective times - none was defective. But absolute perfection was reached by the religion of the Holy Prophet Muhammad al-Mustafa ﷺ which is the authority for all the ancient and modern human beings and will continue to be so up to the Doomsday.
By adding the phrase 'last of the prophets' after negating his being a father of a male boy, another point has been clarified here. The polytheists used to pass negative remarks against the Holy Prophet ﷺ by saying that he has no son, and therefore his lineage would not continue. By saying that he is the last of the prophets it is indicated that these remarks are based on ignorance, because he is the spiritual father of the whole Ummah which follows him and being the last prophet, all the races and nations to come in this world till the Doomsday would be included in his Ummah; as such the number of persons in his Ummah would be more than in other Ummah and his spiritual sons would be more than those of other prophets.
The Holy Prophet's ﷺ being the last prophet has also told us that his kindness and affection for his spiritual sons (i.e. for his Ummah) would be more than that of other prophets and he would be fully seized of the concern to identify and appreciate the needs which may arise till Doomsday because no prophet or wahy (Divine revelation) would come after him. The prophets preceding him did not have this concern because they knew that when the nation would deviate and adopt erring ways, other prophets would come after them and reform the nation. But the Last Prophet t was seized of the concern that he should impart instructions to the Ummah for all the situations that it may face uptill Doomsday. The ahadith of the Holy Prophet ﷺ bear witness to the above, because he has told us even the names of most of those people who could be followed and who would come after him. Similarly, he has told us the details about the leaders who would misguide humanity in a manner that anybody who cares to ponder over those warnings would not have the slightest doubt left in his mind. That is why the Holy Prophet ﷺ said تَرَکتُم علٰی شَرِیعَۃِ بَیضَآِء لَیلُھَا و نَھَارُھا سَوَاُء I have left (you) on such an illuminated path where it does not make any difference whether it is day or night; there is no danger of being misguided at any time."
Another point to note in this verse is that Sayyidna Muhammad al-Mustafa ﷺ has been referred to in the beginning of the sentence as a rasul (messenger) and as such it would have been apparently more appropriate to use the word khatam-ur-rusul or khatam-ul-mursalin (the last of the messengers ) for him. But the wise Qur'an has, instead, used the word khatam-un-nabiyyin (the last of the prophets). The reason is that according to the consensus of scholars, there is a difference between Nabi (prophet) and rasul (messenger). Nabi is that person whom Allah Ta’ ala (the Almighty) has selected for the reformation of His slaves and has honored him with His Wahy (revelation), irrespective of whether He has given him a Book and a new Shari'ah (set of revealed rules and precepts) or He has appointed him to guide the followers of a previous Nabi according to a previous Nabi's Book and Shari'ah, like Sayyidna Harun (علیہ السلام) was appointed to guide and reform his followers according to the Book and Shari'ah of Sayyidna Musa (علیہ السلام) . On the contrary, the word rasul (messenger) is used exclusively for a particular Nabi who has been given a Book and a new Shari'ah. As such Nabi is more general than Rasul.
So the meaning of this verse is that the Holy Prophet ﷺ ، being the last of the prophets, has concluded the line of prophets and no prophet will come after him, irrespective of whether he is given a Book and a Shari'ah or he succeeds a previous Nabi to follow his Book and Shari'ah.
It is now very clear that all kinds of prophets appointed by Allah came to an end with the Holy Prophet ﷺ ; no prophet will be appointed after him.
Imam Ibn Kathir, in his Tafsir, says:
فَھٰذِہ الاَیۃُ اَنَّہ لَا نَبٰیَّ بَعدَہ وَاَذَا کَانَ نَبٰیَّ بَعدَہ فلا رسول بِالطَّرِیقِ الاَولٰی لِاَنَّ مَقَامَ الرِّسَلَۃِ ا ؟ خَصُّ مِن مَّقَام النُّبُوَّۃِ رَاِنَّ کُلَّ رَسُولِ نَبِیُّ وَّلَا یَنعَکِسُ بِذٰلِکَ وَرَدَتِ الاَحَادِیثُ المُتَوَتِرۃ عَن رَّسُول اللہِ ﷺ مِن حَدِیث جَمَاعَۃِ مِّنَ الصّحابَۃِ
"This verse is the unambiguous proof of the belief that there would be no Nab' after the Holy Prophet ﷺ and since there would be no Nabi , there is no question of there being any rasul after him because Nabi is a general term and rasul is particular. And this is the belief which is evidenced by mutawatir ahadith which have reached us through the reports of a very large number of the Noble Companions ؓ ."
The Literal explanation of this verse has been given here in considerable detail because one imposter by the name of Mirza Qadiyani, considering this verse to be a hindrance in his way, has distorted the meanings of the verse and has introduced a host of conjectures in its explanation. The foregoing, al-Hamdulillah, is a befitting reply.
The Issue of Termination of Prophethood
That the Holy Prophet ﷺ was the last of the prophets who has sealed and thus terminated prophethood, and that no other prophet is to be appointed after him and every claimant to prophethood is a liar and an infidel are well-settled issues on which there has been complete unanimity and consensus right from the days of the noble companions upto the date. Therefore there was no need for a lengthy discussion on this subject. But the Qadiyani sect has put in a lot of effort to create doubts in the minds of Muslims on this issue; by publishing hundreds of pamphlets and books they have tried to misguide those Muslims who are not well versed in religious knowledge. So this humble author has written a book titled "Khatm-e-Nabuwwat" in which this issue has been fully detailed and clarified in the light of one hundred Qur'anic verses, more than two hundred ahadith and hundreds of dictum of the classic as well as later scholars and learned people; the Qadiyani deception and doubts created thereby have been fully refuted. Some important points from that book are being reproduced here.
The Holy Prophet's ﷺ Being the Last Prophet does not negate the descent of Sayyidna ` Isa (علیہ السلام) in the last days
It is proved from many verses of the Qur'an and from mutawatir ahadith that in the last days before the doomsday, Sayyidna ` Isa (علیہ السلام) would come into this world again, kill Dajjal (the Antichrist) and bring all misguidance to an end. The detailed proofs of this fact are given in my Arabic book 'At-tasrih'. Mirza Qadiyani, denying the descent of Sayyidna ` Isa (علیہ السلام) has proclaimed himself to be the predicted Masih with the reasoning that if reappearance of Sayyidna ` Isa Ibn Maryam (علیہا السلام) who was a prophet of Israelites, is accepted, then it would negate the Holy Prophet's t being the last of the prophets.
The clear reply is that the Holy Prophet's ﷺ being the last prophet means that nobody would be appointed as a prophet after him; it does not imply that somebody who was appointed a prophet earlier would be dismissed from his prophethood or that such a prophet would not be able to return to this world. But, of course, the prophet who returns to this world for the reformation of the Ummah of the Holy Prophet ﷺ while maintaining his prophethood, would carry out the reforms in the Ummah in accordance with the teachings of the Holy Prophet ﷺ ، as clarified in authentic ahadith.
Imam Ibn Kathir, in explanation of this verse, has said:
والمراد بکونہ علیہ السّلام خاتمھم انقطاع حدوث وصف النبوّۃ فی احد مّن الثقلین بعد تحلیتہ (علیہ السلام) بھا فی ھٰذِہ النشأۃ ' والمراد بکونہ علیہ السَّلام خاتمھم انقطاع حدوث وصف النبوۃ فی احد مّن الثقلین بعد تحلیتہ (علیہ السلام) بھا فی ھٰذہ النشأۃ، ولا یقدح فی ذٰلِک ما اجمت علیہ الامّۃ واشتھرت فیہ الاخبار ولعلھا بلغت مبلغ التواتر المعنوی و نظق بہ الکتاب علٰی قول و وجب الایمان بہ و اُکفر منکرہ کالفلاسفۃ من نزول عیسٰی (علیہ السلام) آخرالزمان لانَّہ کان نبیِّا قبل ان یحلی نبیّنا ﷺ بالنبوۃ فی ھٰذِہِ النشأۃ .
"The Holy Prophet being the last of the prophets means that the office of prophethood stands terminated after him. No one would get this office after him. But it does not have any effect on the fact of the descent and reappearance of Sayyidna ` Isa (علیہ السلام) in the last days on which there is a consensus of the whole Ummah and which is proved by a large number of ahadith that are almost mutawatir and by the Qur'an itself according to some interpretations, because he had been given prophethood before the Holy Prophet ﷺ ."
Distortion of the Meaning of Prophethood and invention of new kinds of Prophethood
This claimant of prophethood adopted a new trick to pave the way for his claim by inventing a new kind of prophethood which simply does not exist in Qur'an and Sunnah and neither is there any proof for it, but according to him this new kind of prophethood does not negate the decree of Qur'an regarding the termination of prophethood. Briefly, he has introduced in prophethood the concept of reincarnation, which is well known in Hinduism and other religions. His contention is that if a person is dyed in the color of the Holy Prophet ﷺ ، by virtue of his complete obedience to him and by following his footsteps, his coming to this world is the coming of the Holy Prophet himself; such a person is in fact the shadow and incarnate demonstration of none else but the Holy Prophet ﷺ . Therefore, his claim does not negate the belief in the termination of prophethood after him.
But how can this invented kind of prophethood find its way to Islamic beliefs? There is no proof of it. Besides, the belief in termination of prophethood is a basic belief of Islam and as such it has been so thoroughly clarified by the Holy Prophet ﷺ under different topics at various times that no imposter can distort it. The full details can be seen in this author's book referred to earlier, but only some necessary proofs of this belief are being presented here.
Sahih of Bukhari, Sahih of Muslim and almost all books of Hadith have reported from Sayyidna Abu Hurairah ؓ with authentic chain of narrators that the Holy Prophet ﷺ has said,
ان مثلٰی ومثل الانبیآء من قبلی کمثل رجل بنی بیتاً فاحسنہ واجملہ الاموضع لبنیۃ من زاویۃ فجعل الناس یطوفون بہ ویعجبون لہ ویقولون ھلّا : وضعت ھذہ اللبنۃ ؟ وانا خاتم النبیین رواہ احمد والنسایٔی والترمذی و فی الفاظہ فکنت ان سددت موضع اللبنۃ وختم بی البنیان
"The example of all the prophets before me and of myself is like a man has built a very strong and well decorated house in one corner wall of which space has been left vacant for one brick; people roam about in the home to see it and admire the construction but all of them say that why did not the builder put a brick in that space also which would have completed the construction. I am that last brick (of the palace of prophethood) " and in some versions he said "I have filled up that vacant space and thus completed the palace of prophethood."
The gist of this eloquent simile is that prophethood is like a grand palace composed of Prophets ﷺ . This grand palace was complete in all respects before the Holy Prophet ﷺ except for the placement of one brick. The Holy Prophet ﷺ completed this grand palace by filling up that vacant space for one brick. Now there is no more space for any prophet or messenger. Even if it is supposed that there are other kinds of prophets and messengers, there is just no more space for them in the palace of prophethood.
In another Hadith narrated by Sayyidna Abu Hurairah ؓ reported in Sahihs of Bukhari, Muslim, Musnad of Ahmad, etc., the Holy Prophet ﷺ has said:
کانت بنو اسرایٔل تسوسھم الانبیاء کلّما ھلک نبی خلفہ وانہ لانبی بعدی و ویکون خلفاء فیکثرون (الحدیث)
"The politics and administration of Banu Isra'il was being handled by the prophets themselves. When one prophet expired, another prophet would take his place. And after me there is no prophet, but of course, there would be my khulafa' (caliphs - successors) who would be numerous."
This Hadith has made it clear that there would be no prophet after the Holy Prophet ﷺ and the education and instruction of the Ummah would be carried out by his Khulafa'. The Holy Prophet ﷺ has explicitly and clearly told us that there is no prophethood of any kind after him, otherwise he would have mentioned it in this Hadith where he has mentioned Khulafa'.
Sahibs of Bukhari and Muslim have reported a Hadith narrated by Sayyidna Abu Hurairah
لَم یَبقَ مِن النُّبُوَّۃِ اِلَّا المُبَشِّرَات
"Nothing is left of prophethood except mubashshirat (true dreams ) ".
As reported in Musnad Ahmad, etc., Sayyidah Siddiqah ‘A’ ishah ؓ and Sayyidah Umm Kurz al- K'abiyyah ؓ have stated that the Holy Prophet ﷺ has said:
لا یبقی بعدی من النبوۃ شیء الّا المشرات قالوا : یا رسول اللہ ! والمبشرات ؟ قال : الرؤیا الصّالحۃ یراھا المسلم او تری لہ (طبرانی – کذی ری الکنز)
"Nothing is left of prophethood after me except mubashshirat. The noble companions asked: 0 Holy Prophet ! What is mubashshirat? He replied, 'True dreams that a Muslim sees himself or somebody else sees about him."
This Hadith has so explicitly told that no kind of prophethood, either one with a new law or without it, either Zilli (shadowy) or Buruzi (incarnate), is possible after the Holy Prophet ﷺ ; people would only have mubashshirat (true dreams) through which they would find out a few things.
Musnad of Ahmad and Tirmidhi carry a narration of Sayyidna Anas Ibn Malik ؓ wherein the Holy Prophet ﷺ has said:
إن الرسالۃ والنبوۃ قد انقطعت فلا رسول بعدی ولا نبی (رواہ الترمذی و قال : ھذا حدیث صحیح)
"No doubt risalah (messenger-ship) and nubuwwah (prophethood) stand terminated after me; after me there would neither be a rasul (messenger) nor a Nabi (prophet)
This Hadith has made it clear that prophethood even without a new law is simply not there after the Holy Prophet ﷺ what to say of zilli or buruzi prophethood which are neither any form of prophethood nor are they recognized as such in Islam.
The objective is not to collect here all the ahadith pertaining to the issue of termination of prophethood; more than two hundred ahadith on this subject have been put together in my book "Khatm-e-Nabuwwat". The objective, by quoting a few of them is to advise that the categories of zilli and buruzi prophethood invented by Mirth Qadiyani is without any basis or proof, and moreover the ahadith quoted above have told explicitly that there is no kind of of prophethood whatsoever left to come after the Holy Prophet ﷺ .
That is why, right from the days of the noble companions uptill today, all the schools of Muslim Ummah are unanimous on the belief that there cannot be any kind of Nabi or Rasul after the Holy Prophet ﷺ and whoever claims to be so is a liar and denier of the Qur'an and is a disbeliever. The first general consensus of the noble companions had evolved on this very issue as a result of which a holy war (jihad) was fought with Musaylimah, the liar, the false claimant of prophethood, during the period of the first Khalifah Sayyidna Abu Bakr ؓ in which he (Musailimah) and his followers were killed.
The dictums and clarifications of the past Imams and wise scholars of the Ummah are reproduced in considerable detail in the book "Khatm-e-Nabuwwat", some of them are being copied here also.
Ibn Kathir, in his tafsir, writes under this verse:
اخبر اللہ تعلٰی فی کتابہ و رسولہ اللہ ﷺ فی السنۃ المتواترۃ عنہ أنہ لا نبی بعدہ الیعلموا ان کل من ادعی ھذا المقام بعدہ فھو کذاب افّاک دجّال ضالّ مضل۔ ولو تحرّق و شعبذ واتی بانواع السحرالطلاسم النیرنجیات فکلھا محال و ضلال عند اولی الالباب کما اجری اللہ سُبحَنَہ علی ید الاسود لعنسی بالیمن و مسلِمۃ الکذاب بالیمامۃ من الاحوال لفاسدہ و الاقوال الباردۃ ما علم کُلّ ذی لُبّ وفھم وحجی انھما کاذبان ضالان لعنھما اللہ تعالیٰ وکذلک کہ مدع لذٰلک الی یوم القیامۃ حتّٰی یختموا بالمسیح الدجّال۔ (ابن کثیر)
"Allah Ta’ ala in this Book and the Holy Prophet ﷺ in successive ahadith has informed that there is no Nabi after the Holy Prophet ﷺ so that people should know that whoever claims to be a prophet after him is a liar, a cheat, an imposter, a deviator who misguides others, no matter how many conjuring tricks he shows, magic spells he binds or talismanic wonders and sorceries he performs which are, in fact, sheer fallacies recognized as such by the people who have knowledge and understanding. Allah Ta’ ala had let such perverse acts and utterances manifested at the hands of Aswad Al-'Ansi (claimant of prophethood) in Yemen and Musaylimah, the liar, (another claimant of prophethood) in Yamamah in a way that every intelligent and comprehending person, after hearing and seeing them, knew that both of them were liars and misguided. May Allah curse them. In the same way anyone who claims to be a prophet upto the Doomsday is a liar and an infidel and this stream of claimants of prophethood would end at Dajjal, the Anti-Christ."
Imam Ghazzali, while explaining the above mentioned verse and discussing the belief in the termination of prophethood, has observed in his book 'Al-Iqtisad fil I'tiqad' as follows,
و لیس فیہ تاویل ولا تخصیص ومن اَوَّلَہُ یتخصیص فکلامہ من الھذیان لا یمنع الحکم بتکفیرہ لاَّنہ مکذّبُ لھذا النص الذی اجمعت الامۃ علٰی انہ غیر مإوّل ولا مخصوص۔
"The entire Ummah has unanimously understood from these words and from circumstantial evidences that there will never be a prophet after him ever, nor will ever come a messenger of Allah. These words (of the verse) can neither be interpreted in any other sense, nor can their generality be restricted."
Qadi ` Iyad in his book 'Ash-shifa', after declaring that a person who claims to prophethood after the Holy Prophet ﷺ is a liar and an infidel who does not believe in this verse, has observed as follows:
واجمعت الامۃ علیٰ حمل ھذا الکلام علیٰ ظاھرہ وانّ مفھومہ المراد بہ دون تاویل ولا تخصیص فلا شک فی کفر ھٰؤلاء الطوایٔف کلھا قطعاً اجماعاً وسمعاً
"The Ummah holds by consensus that this discourse bears the obvious meaning and that this verse means what it says, without any other interpretation or any exception. Therefore, there is no doubt in the kufr (infidelity) of all those sects (who follow any claim out of prophethood) rather their kufr stands absolutely proved in view of the consensus of the Ummah and the express texts of the Qur'an and Sunnah.
"Muhammad itu sekali-kali bukanlah bapak dari seorang laki-laki dari kalian, tetapi dia adalah Rasulullah dan penutup nabi-nabi. Dan Allah Maha Mengetahui segala sesuatu." (Al-Ahzab: 40).
(40) Maksudnya, Rasul ﴾ مُحَمَّدٌ ﴿ "Muhammad a," itu sekali-kali bukanlah ﴾ أَبَآ أَحَدٖ مِّن رِّجَالِكُمۡ ﴿ "bapak dari seorang laki-laki dari kalian" wahai umat Islam. Di sini Allah memutus intisabnya Zaid bin Haritsah kepada beliau melalui ayat ini. Ketika penafian ini bersifat umum dalam seluruh kondisi, jika redaksi ayat diberlakukan sesuai dengan zahirnya lafazh; maksudnya, tidak ada predikat ke-bapak-an karena nasab ataupun ke-bapak-an karena adopsi, padahal su-dah dimaklumi bahwa Rasulullah a itu adalah bapak bagi seluruh kaum yang beriman, dan istri-istri beliau adalah ibu mereka, maka dijagalah dari dimasukkannya jenis ini kepada keumuman larangan tersebut. Maka Allah berfirman, ﴾ وَلَٰكِن رَّسُولَ ٱللَّهِ وَخَاتَمَ ٱلنَّبِيِّـۧنَۗ ﴿ "Tetapi dia adalah Rasulullah dan penutup nabi-nabi," maksudnya, inilah kedu-dukan beliau, yaitu kedudukan (martabat) sebagai orang yang ditaati, diikuti, dijadikan panutan, dipercaya yang harus meng-utamakan cinta kepadanya atas kecintaan kepada siapa pun; dia sangat tulus kepada mereka, yang bagi kaum beriman, karena kebaikan dan ketulusannya, hingga seakan-akan dia (Rasulullah a) adalah bapak mereka.
﴾ وَكَانَ ٱللَّهُ بِكُلِّ شَيۡءٍ عَلِيمٗا ﴿ "Dan Allah Maha Mengetahui segala sesuatu" maksudnya, Ilmu pengetahuan Allah telah meliputi segala sesuatu, Dia tahu di mana dan kapan menetapkan risalahNya, dan tahu siapa pula yang laik untuk menerima karuniaNya, serta siapa pula yang tidak laik untuknya.
After the above-mentioned incident, there was as expected, a great deal of propaganda against the Prophet Muhammad. It was alleged that the Prophet had married his own daughter-in-law and such a marriage was illegal. To counter this, it was clarified that, in Muhammad’s case, the fact was that he had only daughters—no sons. Zayd, son of Harithah, was only his adopted son and not his real son. So how could a woman, married to and divorced by him, be illegal for one who was not his real father? Why is it that the Prophet had to face so many ups and downs, in spite of being the Prophet? The reason is that though the Prophet received divine revelation, he had to lead his life as a common man. In the world of trial, he faced the same circumstances as others had to face. Had it not been so, the Prophet’s life would not have been an example for the common people. That is why prophetic guidance is given within the framework of realistic events, rather than under unrealistic or artificial conditions. The Prophet Muhammad was the seal of the prophets. The word ‘khatam’ is used for ‘seal’, i.e. the final act. To seal an envelop means closing it finally, after which nothing can either be extracted or inserted into it. That is why in Arabic, the ‘khatam’ of a community means the last person of that community. The announcement that the Prophet Muhammad was the ‘khatemun-Nabiyyin’ means that no prophet was going to come after him and, as such, it was necessary that all godly matters be revealed through him.
Mujámmad no es el padre de ninguno de sus hombres, por lo que no es el padre de Zaid. Por lo tanto, casarse con su ex esposa no es inadmisible para él una vez que Zaid se divorcie de ella. Sin embargo, él es el Mensajero de Al-lah enviado a la gente y el sello de los Profetas: no hay profeta después de él. Al-lah lo sabe todo, ningún asunto de Sus siervos está oculto de Él.
Muħammed non è padre di uno dei vostri uomini, né il padre di Zeid, così che gli sia proibito sposare sua moglie dopo che quest'ultimo abbia divorziato da lei; piuttosto, egli è un Messaggero di Allāh per tutta la gente e l'ultimo Profeta, e non vi sarà alcun Profeta dopo di lui; e Allāh è Onnisciente, nulla Gli è nascosto riguardo gli affari dei Suoi sudditi.
Muhammed -sallallahu aleyhi ve sellem-, sizin adamlarınızdan hiç kimsenin babası değildir. O; Zeyd'in babası değildir. Eğer böyle olsaydı; o eşini boşadığında onun boşadığı eşi ile Muhammed -sallallahu aleyhi ve sellem-'in nikâhlanması haram olurdu. Fakat o, Allah'ın insanlara gönderdiği elçisi ve peygamberlerin sonuncusudur. O'ndan sonra bir peygamber gelmeyecektir. Allah, her şeyi hakkıyla bilendir. Kullarının yaptıklarından hiçbir şey O'na gizli kalmaz.
Muhammad sama sekali bukanlah bapak dari salah seorang di antara kalian, dia bukanlah ayah Zaid yang diharamkan atasnya untuk menikahi istri anaknya apabila telah menceraikannya. Akan tetapi, dia adalah utusan Allah kepada manusia dan penutup para nabi, sehingga tidak ada lagi nabi setelahnya. Sungguh Allah Maha Mengetahui segala sesuatu, tidak ada urusan para hamba-Nya yang luput dari-Nya.
Muhammad không phải là cha đẻ của một ai đó trong số những người đàn ông. Bởi thế, Người không phải là cha đẻ của Zaid nên không bị cấm việc kết hôn với vợ của Zaid sau khi Zaid đã li hôn vợ y. Ngược lại Người là một Thiên Sứ của Allah được cử đến với toàn nhân loại và cũng là một Ấn Tín của các vị Nabi bởi vì sau Người sẽ không còn có một vị Nabi nào nữa. Quả thật, Allah là Đấng Am Tường hết mọi việc vì không có một điều bí ẩn nào có thể che giấu được mệnh lệnh của Ngài giành cho đám bề bề tôi.
Muħammad n’est le père d’aucun de vos hommes et il n’est pas le père biologique de Zayd pour que l’ex-épouse de celui-ci lui soit illicite. Il est plutôt le Messager d’Allah envoyé aux gens et le Sceau des prophètes après lequel il n’y aura plus aucun prophète. Allah est Connaisseur de toute chose. Rien des affaires de Ses serviteurs ne Lui échappe.
Muhammad is not the father of any of your men, so he is not the father of Zayd, therefore his marrying his wife is not impermissible for him when Zayd divorces her. However, he is the Messenger of Allah sent to the people and the seal of the prophets: there is no prophet to come after him. Allah is the knower of everything, nothing is hidden from Him from the affairs of His servants.
40- Muhammed, sizin adamlarınızdan hiçbirinin babası değildir. Fakat o, Allah’ın rasûlü ve nebilerin sonuncusudur. Allah, her şeyi çok iyi bilendir.
40. Allah Rasûlü “Muhammed” -salât ve selâm olsun ona- “sizin” ey onun ümmeti, “adamlarınızdan hiçbirinin babası değildir.” Böylelikle Zeyd b. Harise’nin ona nispet edilmesinin önü kapatılmış, böyle bir bağ koparılmış olmaktadır.
Bu nefiy/olumsuz ifade -lafzın zahiri esas alındığında- tüm halleri kapsayacak şekilde umumi olduğundan dolayı anlamı şudur: Muhammed ne nesep ne de nesep dışı hiçbir yolla hiç kimsenin babası değildir. Daha önceden ise Rasûlullah sallallahu aleyhi ve sellem’in bütün mü’minlerin babası olduğu, onun hanımlarının da mü’minlerin anneleri olduğu belirtilmiş idi. O bakımdan sözü geçen umumi nefye bu son kısmın dahil edilmesinin önüne geçmek maksadı ile şöyle buyrulmuştur:“Fakat o, Allah’ın rasûlü ve nebilerin sonuncusudur.”Yani onun bu mertebesi budur: Kendisine itaat olunan, uyulan, iman edilen ve kendisi ile hidâyete ulaşılan bir kimsedir o. Ona olan sevgi herkesin sevgisinin önünde tutulmalıdır. Çünkü o peygamber, bütün mü’minlere en samimi şekilde öğüt vermiştir. İşte bu iyilik ve nasihatı dolayısı ile onlar için bir baba gibidir.“Allah her şeyi çok iyi bilendir.” O’nun ilmi her şeyi kuşatmıştır. O, peygamberlik görevini kime vereceğini, kimin kendi lütfuna mazhar olmaya layık olduğunu, kimin de olmadığını çok iyi bilir.
Si Muḥammad ay hindi ama ng isa sa mga lalaki ninyo sapagkat hindi siya ama ni Zayd upang ipagbawal sa kanya ang pagpapakasal sa dating maybahay ni Zayd kapag diniborsiyo nito iyon, subalit siya ay ang Sugo ni Allāh sa mga tao at ang pangwakas sa mga propeta sapagkat walang propeta matapos niya. Laging si Allāh sa bawat bagay ay Maalam: walang nakakukubli sa Kanya na anuman kabilang sa nauukol sa mga lingkod Niya.
Resulullah, sallallahu alejhi ve sellem, nije roditelj vaš, a ni Zejdov, pa da mu bude zabranjeno stupiti u brak s njegovom bivšom ženom, ali jest Allahov Poslanik i posljednji Vjerovjesnik. Svevišnji Allah dobro zna šta radite vi, nijedna Mu tajna nije skrivena.
Hỡi những ai có đức tin nơi Allah và luôn làm theo giáo luật cuả Ngài ! Các người hãy thường xuyên tụng niệm Allah bằng con tim, bằng chiếc lưỡi của các ngươi và luôn nhắc nhở nhau về giáo lý của Ngài cho thật nhiều.
"Hai orang-orang yang beriman, berdzikirlah kepada Allah, dengan dzikir yang sebanyak-banyaknya. Dan bertasbihlah kepa-daNya di waktu pagi dan petang. Dia-lah yang memberi rahmat kepadamu, dan malaikatNya (memohonkan ampun untukmu), supaya Dia mengeluarkan kamu dari kegelapan kepada cahaya (yang terang). Dan Dia Maha Penyayang kepada orang-orang yang beriman. Salam penghormatan kepada mereka pada hari mereka menemuiNya ialah, "Salam", dan Dia menyediakan pahala yang mulia bagi mereka." (Al-Ahzab: 41-44).
(41) Allah سبحانه وتعالى memerintah orang-orang Mukmin agar ber-dzikir, mengingatNya sebanyak-banyaknya dalam bentuk tahlil, tahmid, tasbih, takbir dan lain-lainnya dari setiap bacaan yang me-ngandung pendekatan diri kepada Allah. Minimalnya hendaklah seorang manusia menekuni wirid (dzikir) pagi dan sore, dzikir seusai shalat lima waktu, dan di saat kondisi-kondisi tertentu dan sebab-sebab khusus. Dan hendaknya hal ini ditekuni secara kon-tinyu sepanjang waktu dalam segala kondisi. Sesungguhnya yang demikian ini adalah ibadah yang si pelaku menjadi unggul karena-nya, sementara dia merasa tenang dan mengajak kepada Allah dan berma'rifat kepadaNya dan menjadi penolong untuk kebaikan dan mencegah lisan dari perkataan-perkataan kotor.
(42) ﴾ وَسَبِّحُوهُ بُكۡرَةٗ وَأَصِيلًا ﴿ "Dan bertasbihlah kepadaNya di waktu pagi dan petang," yakni: Pada awal permulaan siang hari dan di sore hari, karena keutamaan dan kemuliaan dua waktu ini serta karena kemudahan untuk melakukannya pada dua waktu ini.
(43) ﴾ هُوَ ٱلَّذِي يُصَلِّي عَلَيۡكُمۡ وَمَلَٰٓئِكَتُهُۥ لِيُخۡرِجَكُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِۚ وَكَانَ بِٱلۡمُؤۡمِنِينَ رَحِيمٗا ﴿ "Dia-lah yang memberi rahmat kepadamu, dan malaikatNya (me-mohonkan ampun untukmu), supaya Dia mengeluarkan kamu dari kege-lapan kepada cahaya. Dan Dia Maha Penyayang kepada orang-orang yang beriman." Maksudnya, di antara rahmatNya kepada orang-orang Mukmin dan kelembutanNya kepada mereka adalah Dia memberi-kan ampunan dan rahmatNya serta pujianNya kepada mereka. Shalawat dan doa para malaikat untuk mereka sehingga mereka dapat keluar dari berbagai kegelapan dosa-dosa dan kebodohan menuju cahaya iman, taufik, ilmu dan amal. Ini merupakan nikmat terbesar yang Dia karuniakan kepada hamba-hambaNya yang taat, yang merangsang, mengajak dan mendorong mereka untuk mensyukuriNya dan memperbanyak dzikir kepada Allah yang telah bersikap lembut dan belas-kasih kepada mereka dan menjadi-kan para penyandang ArasyNya, yaitu para malaikat yang paling mulia dan malaikat yang ada di sisiNya bertasbih menyucikan Tuhannya dan memohonkan ampunan bagi orang-orang yang beriman. Mereka mengucapkan,
﴾ رَبَّنَا وَسِعۡتَ كُلَّ شَيۡءٖ رَّحۡمَةٗ وَعِلۡمٗا فَٱغۡفِرۡ لِلَّذِينَ تَابُواْ وَٱتَّبَعُواْ سَبِيلَكَ وَقِهِمۡ عَذَابَ ٱلۡجَحِيمِ 7 رَبَّنَا وَأَدۡخِلۡهُمۡ جَنَّٰتِ عَدۡنٍ ٱلَّتِي وَعَدتَّهُمۡ وَمَن صَلَحَ مِنۡ ءَابَآئِهِمۡ وَأَزۡوَٰجِهِمۡ وَذُرِّيَّٰتِهِمۡۚ إِنَّكَ أَنتَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ 8 وَقِهِمُ ٱلسَّيِّـَٔاتِۚ وَمَن تَقِ ٱلسَّيِّـَٔاتِ يَوۡمَئِذٖ فَقَدۡ رَحِمۡتَهُۥۚ وَذَٰلِكَ هُوَ ٱلۡفَوۡزُ ٱلۡعَظِيمُ 9 ﴿
"Ya Rabb kami, rahmat dan ilmuMu meliputi segala sesuatu, maka berilah ampunan kepada orang-orang yang bertaubat dan mengikuti jalan-Mu, dan peliharalah mereka dari siksaan neraka yang bernyala-nyala. Ya Rabb kami, dan masukkanlah mereka ke dalam Surga 'Adn yang telah Engkau janjikan kepada mereka dan orang-orang shalih dari bapak-bapak mereka, dan istri-istri mereka, dan keturunan mereka (semua). Sesungguh-nya Engkau-lah yang Mahaperkasa lagi Mahabijaksana. Dan peliharalah mereka dari (balasan) kejahatan. Dan orang-orang yang Engkau pelihara dari (pembalasan) kejahatan pada hari itu maka sesungguhnya telah Engkau anugerahkan rahmat kepadanya, dan itulah kemenangan yang besar." (Al-Ghafir: 7-9).
Ini adalah rahmat dan karuniaNya terhadap mereka di dunia.
(44) Adapun rahmatNya kepada mereka di akhirat, maka sungguh rahmat yang lebih tinggi dan pahala yang lebih utama, yaitu meraih keridhaan Rabb mereka, penghormatan salam dari-Nya, mendengarkan FirmanNya yang sangat mulia, melihat Wajah-Nya yang sangat indah dan memperoleh pahala yang sangat besar yang tidak diketahui hakikatnya kecuali oleh orang yang Dia karu-niai. Maka dari itu, Allah berfirman, ﴾ تَحِيَّتُهُمۡ يَوۡمَ يَلۡقَوۡنَهُۥ سَلَٰمٞۚ وَأَعَدَّ لَهُمۡ أَجۡرٗا كَرِيمٗا ﴿ "Salam penghormatan kepada mereka pada hari mereka menemuiNya ialah, 'Salam'; dan Dia menyediakan pahala yang mulia bagi mereka."
O those who have faith in Allah and do whatever He has legislated for them! Remember Allah abundantly with your hearts, tongues and limbs.
Ey Allah'a iman eden ve O'nun dini ile amel edenler! Allah'ı; kalpleriniz, dilleriniz ve diğer azalarınızla çokça zikredin.
Wahai orang-orang yang beriman kepada Allah dan mengerjakan apa yang Dia syariatkan kepada mereka! Berzikirlah kepada Allah dengan hati, lisan, dan anggota tubuh kalian dengan zikir yang banyak.
O voi che credete in Allāh e che fate ciò che Egli vi ha ordinato, menzionate molto Allāh con i vostri cuori, le vostre lingue e i vostri sensi.
¡Aquellos que creen en Al-lah y actúan conforme a lo que Él ha legislado para ellos! Tengan presente a Al-lah en todo tiempo en sus corazones, palabras y acciones.
The Virtue of remembering Allah much
Allah commands His believing servants to remember their Lord much, Who has bestowed upon them all kinds of blessings and favors, because this will bring them a great reward and a wonderful destiny. Imam Ahmad recorded that `Abdullah bin Busr said: "Two bedouins came to the Messenger of Allah ﷺ and one of them said: `O Messenger of Allah, which of the people is best' He said:
«مَنْ طَالَ عُمْرُهُ وَحَسُنَ عَمَلُه»
(The one whose life is long and whose deeds are good.) The other one said: `O Messenger of Allah, the laws of Islam are too much for us. Teach me something that I can adhere to.' He said,
«لَايَزَالُ لِسَانُكَ رَطْبًا بِذِكْرِ اللهِ تَعَالَى»
(Keep your tongue moist with the remembrance of Allah, may He be exalted.) At-Tirmidhi and Ibn Majah recorded the second part of this report. At-Tirmidhi said, "This Hadith is Hasan Gharib". Imam Ahmad recorded that `Abdullah bin `Amr, may Allah be pleased with him, said that the Messenger of Allah ﷺ said,
«مَا مِنْ قَوْمٍ جَلَسُوا مَجْلِسًا لَمْ يَذْكُرُوا اللهَ تَعَالَى فِيهِ إِلَّا رَأَوْهُ حَسْرَةً يَوْمَ الْقِيَامَة»
(No people sit together without mentioning Allah, but they will see that as regret on the Day of Resurrection.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, commented on the Ayah:
اذْكُرُواْ اللَّهَ ذِكْراً كَثِيراً
(Remember Allah with much remembrance. ) "Allah did not enjoin any duty upon His servants without setting known limits and accepting the excuses of those who have a valid excuse -- apart from Dhikr, for Allah has not set any limits for it, and no one has any excuse for not remembering Allah unless he is oppressed and forced to neglect it. Allah says:
فَاذْكُرُواْ اللَّهَ قِيَـماً وَقُعُوداً وَعَلَى جُنُوبِكُمْ
(Remember Allah standing, sitting down, and (lying down) on your sides) (4:103). By night and by day, on land and on sea, when traveling and when staying home, in richness and in poverty, in sickness and in health, in secret and openly, in all situations and circumstances. And Allah says:
وَسَبِّحُوهُ بُكْرَةً وَأَصِيلاً
(And glorify His praises morning and Asila.) If you do this, He and His angels will send blessings upon you." There are very many Ayat, Hadiths and reports which encourage the remembrance of Allah, and this Ayah urges us to remember Him much. People such as An-Nasa'i and Al-Ma`mari and others have written books about the Adhkar to be recited at different times of the night and day.
وَسَبِّحُوهُ بُكْرَةً وَأَصِيلاً
(And glorify His praises morning and Asila) in the morning and in the evening. This is like the Ayah:
فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ - وَلَهُ الْحَمْدُ فِى السَّمَـوَتِ وَالاٌّرْضِ وَعَشِيّاً وَحِينَ تُظْهِرُونَ
(So glorify Allah, when you come up to the evening, and when you enter the morning. And His are all the praises and thanks in the heavens and the earth; and in the afternoon and when you come up to the time, when the day begins to decline.) (30:17-18).
هُوَ الَّذِى يُصَلِّى عَلَيْكُمْ وَمَلَـئِكَتُهُ
(He it is Who sends Salah on you, and His angels too,) This is encouragement to remember Allah, i.e., He will remember you, so remember Him. This is like the Ayah:
كَمَآ أَرْسَلْنَا فِيكُمْ رَسُولاً مِّنْكُمْ يَتْلُواْ عَلَيْكُمْ آيَـتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَـبَ وَالْحِكْمَةَ وَيُعَلِّمُكُم مَّا لَمْ تَكُونُواْ تَعْلَمُونَ - فَاذْكُرُونِى أَذْكُرْكُمْ وَاشْكُرُواْ لِي وَلاَ تَكْفُرُونِ
(Similarly, We have sent among you a Messenger of your own, reciting to you Our Ayat and purifying you, and teaching you the Book and the Hikmah, and teaching you that which you used not to know. Therefore remember Me. I will remember you, and be grateful to Me and never be ungrateful to Me) (2:151-152) The Prophet said:
«يَقُولُ اللهُ تَعَالَى: مَنْ ذَكَرَنِي فِي نَفْسِهِ ذَكَرْتُهُ فِييَنفْسِي، وَمَنْ ذَكَرَنِي فِي مَلَإٍ ذَكَرْتُهُ فِي مَلَإٍ خَيْرٍ مِنْه»
(Allah says: "Whoever remembers Me to himself, I will remember him to Myself, and whoever remembers Me in a gathering, I will remember him in a better gathering.")
The Meaning of Salah
Allah's Salah means that He praises His servant before the angels, as Al-Bukhari recorded from Abu Al-`Aliyah. This was recorded by Abu Ja`far Ar-Razi from Ar-Rabi` bin Anas from Anas. Others said: "Allah's Salah means mercy." It may be said that there is no contradiction between these two views. And Allah knows best. Salah from the angels means their supplication and seeking forgiveness for people, as Allah says:
الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَمَنْ حَوْلَهُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيُؤْمِنُونَ بِهِ وَيَسْتَغْفِرُونَ لِلَّذِينَ ءَامَنُواْ رَبَّنَا وَسِعْتَ كُـلَّ شَىْءٍ رَّحْمَةً وَعِلْماً فَاغْفِرْ لِلَّذِينَ تَابُواْ وَاتَّبَعُواْ سَبِيلَكَ وَقِهِمْ عَذَابَ الْجَحِيمِ - رَبَّنَا وَأَدْخِلْهُمْ جَنَّـتِ عَدْنٍ الَّتِى وَعَدْتَّهُمْ وَمَن صَـلَحَ مِنْ ءَابَآئِهِمْ وَأَزْوَجِهِمْ وَذُرِّيَّـتِهِمْ إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ
وَقِهِمُ السَّيّئَـتِ
(Those who bear the Throne and those around it glorify the praises of their Lord, and believe in Him, and ask forgiveness for those who believe (saying): "Our Lord! You comprehend all things in mercy and knowledge, so forgive those who repent and follow Your way, and save them from the torment of the blazing Fire! Our Lord! And make them enter the `Adn Garden which you have promised them -- and to the righteous among their fathers, their wives, and their offspring! Verily, You are the All-Mighty, the All-Wise. And save them from the sins.") (40:7-9)
لِيُخْرِجَكُمْ مِّنَ الظُّلُمَـتِ إِلَى النُّورِ
(that He may bring you out from darkness into light. ) means, by means of His mercy towards you, His praise of you and the supplication of His angels for you, He brings you forth from the darkness of ignorance and misguidance into the light of guidance and certain faith.
وَكَانَ بِالْمُؤْمِنِينَ رَحِيماً
(And He is Ever Most Merciful to the believers.) means, in this world and in the Hereafter: in this world He guides them to the truth of which others are ignorant, and He shows them the path from which others have gone astray, those who call for disbelief and innovation, and their followers among the wrongdoers. His mercy towards them in the Hereafter means that He will save them from the greater terror (of the Day of Resurrection) and will command His angels to greet them with the glad tidings of Paradise and salvation from the Fire, which will only be because of His love for them and His kindness towards them. Imam Ahmad recorded that Anas, may Allah be pleased with him, said: "The Messenger of Allah ﷺ and a group of his Companions, may Allah be pleased with them, passed by a young child in the road. When his mother saw the people, she feared that her child may be crushed by the crowd, so she rushed forward, crying, `My son, my son!' She ran and picked him up, and the people said, `O Messenger of Allah, she would never throw her child in the Fire.' The Messenger of Allah ﷺ convincingly said:
«لَا، وَاللهِ لَايُلْقِي حَبِيبَهُ فِي النَّار»
(No, and Allah will not throw His beloved in the Fire.) Its chain of narrators meets the conditions of the Two Sahihs, although none of the authors of the Six Books recorded it. But in Sahih Al-Bukhari it is recorded from the Commander of the faithful `Umar bin Al-Khattab, may Allah be pleased with him, that the Messenger of Allah ﷺ saw a woman among the prisoners of war picking up her child, clasping the child to her breast and nursing him. The Messenger of Allah ﷺ said:
«أَتُرَوْنَ هَذِهِ تُلْقِي وَلَدَهَا فِي النَّارِ وَهِيَ تَقْدِرُ عَلَى ذَلِكَ؟»
(Do you think that this woman would throw her child into the Fire even though she is (physically) able to do so) They said, "No." The Messenger of Allah ﷺ said:
«فَوَاللهِ للهُ أَرْحَمُ بِعِبَادِهِ مِنْ هَذِهِ بِوَلَدِهَا»
(By Allah, Allah is more merciful towards His servants than this woman is to her child.)
تَحِيَّتُهُمْ يَوْمَ يَلْقَوْنَهُ سَلَـمٌ
(Their greeting on the Day they shall meet Him will be "Salam!") The apparent meaning -- and Allah knows best -- is that their greeting, from Allah on the Day that they meet Him, will be Salam, i.e., He will greet them with Salam, as He says elsewhere:
سَلاَمٌ قَوْلاً مِّن رَّبٍّ رَّحِيمٍ
((It will be said to them): Salam -- a Word from the Lord, Most Merciful.) (36:58) Qatadah claimed that the meaning was that they would greet one another with Salam on the Day when they meet Allah in the Hereafter. This is like the Ayah:
دَعْوَهُمْ فِيهَا سُبْحَـنَكَ اللَّهُمَّ وَتَحِيَّتُهُمْ فِيهَا سَلاَمٌ وَءَاخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ
(Their way of request therein will be `Glory to You, O Allah,' and `Salam' will be their greetings therein! and the close of their request will be `All praise is due to Allah, the Lord of all that exits.') (10:10)
وَأَعَدَّ لَهُمْ أَجْراً كَرِيماً
(And He has prepared for them a generous reward.) means Paradise and everything in it of food, drink, clothing, dwellings, physical pleasure, luxuries and delightful scenes, such as no eye has seen, no ear has heard and has never entered the mind of man.
41- Ey iman edenler! Allah’ı çokça anın!
42- Ve sabah akşam O’nu tesbih edin!
43- Sizi karanlıklardan nura çıkarmak için O da melekleri de size salat eder. O, mü’minlere karşı çok merhametlidir.
44- O’na kavuşacakları gün O, onları “Selâm” sözü ile selamlayacaktır. Ayrıca O, onlar için çok üstün bir mükafat hazırlamıştır.
41. Yüce Allah mü’minlere tehlîl (Lâ ilâhe illallah), tahmîd (elhamdulillah), tesbîh (subhanallah), tekbir (Allahu ekber) vb. gibi Yüce Allah’a yakınlaştırıcı sözler söyleyerek kendisini çokça zikretmelerini/anmalarını emretmektedir. Bunun asgari miktarı, kişinin sabah akşam zikirlerini, beş vakit namazın ardında ve belli hallerle karşı karşıya kalındığında yapılması sünnet olduğu rivâyet olunan zikirlere devam etmektir. Bütün hallerde ve bütün vakitlerde bunları sürdürmek gerekir. Çünkü bunlar, kişinin rahat içinde iken amelde bulunarak ileriye geçmesini sağlayan, Allah’ı sevmeye ve O’nu tanımaya vesile olan, hayra yardım ve destek teşkil eden, ayrıca dili çirkin sözlerden alıkoyan bir ibadettir.
42. “Ve sabah akşam O’nu tesbih edin!” Çünkü bu vakitlerin fazileti ve şerefi vardır. Ayrıca onlarda amelde bulunmak da daha kolaydır.
43. Yani O’nun mü’minlere merhamet ve lütfunun bir göstergesi de onlara salat etmesi, yani onları övmesidir. Meleklerin de onlara salatta bulunması, yani onlar için dua etmesidir. Bu ise onları günah ve bilgisizliğin karanlıklarından imanın, ilâhî tevfikin, ilim ve amelin aydınlığına çıkartmak içindir. Şüphesiz bu, Yüce Allah’ın itaatkâr kullarına ihsan etmiş olduğu en büyük nimettir. Bu da onların bu nimete şükretmelerini ve kendilerine lütufta bulunup merhametini ihsan eden Allah’ı çokça anmalarını gerektirir.
Meleklerin en faziletlileri olan, Allah’ın Arşını taşıyan ve onun etrafında bulunan meleklerin, Rablerini hamd ile tesbih edip iman edenlerin bağışlanmalarını istemeleri, Allah’ın mü’min kullarına lütuf ve merhametinin bir tecellisidir. Nitkeim bu melekler şöyle derler:“Rabbimiz! Rahmetin ve ilmin her şeyi kuşatmıştır. Tevbe edenlere ve senin yolunu izleyenlere mağfiret buyur ve onları cehennem azabından koru! Rabbimiz, onları da babalarından, eşlerinden ve zürriyetlerinden salih olanları da kendilerine vaat ettiğin Adn cennetlerine koy. Çünkü sen emrinde galip, hikmeti sonsuz olansın. Bir de onları kötülüklerden koru. Sen kimi kötülüklerden korursan o günde o kimseye rahmet etmiş olursun. Bu ise büyük kurtuluşun ta kendisidir.”(el-Mümin, 40/7-8)
44. Bu, Yüce Allah’ın dünya hayatında onlara olan rahmet ve nimetidir. Âhiretteki rahmetine gelince şüphesiz ki bu, en büyük rahmet ve en üstün mükâfat olacaktır. Bu da Rablerinin rızasını elde etmek, O’nun selamını almak, O’nun, o üstün kelamını işitmek, güzel cemalini görmek, sahibi dışında hiç kimsenin bilemeyeceği ve idrak edemeyeceği bir mükâfatı elde etmek sureti ile gerçekleşecektir. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“O’na kavuşacakları gün O, onları “Selâm” sözü ile selamlayacaktır. Ayrıca O, onlar için çok üstün bir mükafat hazırlamıştır.”
O vi koji iskreno vjerujete u Allaha i u šerijat koji vam je objavio, valja vam Allaha danonoćno spominjati, jezikom, srcem i udovima.
Commentary
Mentioned in the preceding verse was the incident of Sayyidna Zaid ؓ and Sayyidah Zainab ؓ and in relation to it the Holy Prophet's ﷺ being the last of the prophets has been stated in the context of directions for the respect and reverence of the Holy Prophet ﷺ and saving oneself from causing any pain to him.
Further on also, the perfect attributes of the Holy Prophet ﷺ are going to be stated; his person and attributes are the greatest blessings for Muslims in this world. The instruction of remembering Allah in abundance is given in the above verse to show gratitude for those blessings.
Sayyidna Ibn ` Abbas ؓ has stated that there is no form of worship except ذِکرُ اللہ dhikrullah (remembrance of Allah) for which Allah has not fixed a limit; for example, Salah is prescribed five times a day and the number of rak’ at are determined for each Salah; fasting throughout the month of Ramadan is determined, Hajj can be performed only at a particular place and at a particular time, Zakah is prescribed once a year at a particular rate. But dhikrullah is a form of worship for which there is no limit or defined quantity, no particular time or period, no defined posture or position, nor even the state of purity through ablution is required. Dhikrullah is required all the time, in all circumstances, whether one is traveling or is at home, whether one is healthy or ill, whether one is on land or at sea, whether it is day or night - dhikrullah is required all the time.
Therefore no excuse is acceptable for neglecting dhikrullah except that one may have lost his senses and become unconscious. In case of all forms of worship, other than dhikrullah, if one becomes unable due to illness or compelling circumstances, one is allowed reduction, brevity or exemption altogether, but in case of dhikrullah there are no extenuating circumstances. Therefore, no excuse is considered valid for omitting it and the merits, blessings and rewards for doing it are also numerous.
Imam Ahmad (رح) has reported from Sayyidna Abu ad-Darda' ؓ that the Holy Prophet ﷺ said to the noble companions ؓ 'Should I not tell you a thing that is better than all your deeds and is most acceptable to your Lord, and which would raise your grades, and is better than giving silver and gold in charity and alms and is also better than your embarking for Jihad wherein you face and kill the enemy and the enemy kills you? The noble companions ؓ asked the Holy Prophet ﷺ about that thing. The Holy Prophet ﷺ said, ذِکرُ اللہِ عَزَّ وَ جَلَّ that is, remembrance of Allah, the Mightiest the Most Glorious". (Ibn Kathir)
Imam Ahmad and Tirmidhi رحمۃ اللہ علیہما also have reported that Sayyidna Abu Hurairah ؓ said that he had heard a prayer from the Holy Prophet ﷺ which he does never miss. It is the following:
اللَّھُمَّ اَجعَلنِی اُعَظِّمُ شُکرِکَ وَ اَتَّبِعُ نَصِیحَتَکَ وَ اُکثِرُ ذِکرِکَ وَ احفَظُ وَصِیَّتِکَ
"0 Allah make me so that I keep thanking You profusely, I keep obeying your instructions, I keep remembering You abundantly and I safeguard (to follow) your advice." (Ibn Kathir)
Here the Holy Prophet ﷺ has supplicated to Allah Ta’ ala for ability to engage in dhikrullah abundantly.
A Beduin said to the Holy Prophet ﷺ that the number of good deeds, obligations in Islam are many; so please tell me something concise and comprehensive which I could hold on to firmly. The Holy Prophet ﷺ told him,
لَا یَزَالُ لِسَانُکَ رَطباً بِذِکرِ اللہِ تعالیٰ
That your tongue remains always wet with the dhikr of Allah. (Musnad Ahmad, Ibn Kathir)
Sayyidna Abu Said ؓ has narrated that the Holy Prophet ﷺ has said اُذکُرُو اللہَ تَعَالٰی حَتّٰی یقُولُوا مَجنُونُ "Remember Allah, the Almighty so much so that people start calling you crazy." (Ibn Kathir from Musnad Ahmad)
And Sayyidna ` Abdullah Ibn ` Umar ؓ has narrated that the Holy Prophet ﷺ has said that a gathering of people wherein Allah is not mentioned would prove to be a matter of remorse on the Doomsday for those sitting therein. (Ahmad, Ibn Kathir)
Ô vous qui croyez en Allah en mettez en pratique ce qu’Il vous a prescrit, évoquez-Le abondamment avec vos cœurs, vos langues et vos membres.
O mga sumampalataya kay Allāh at gumawa ayon sa isinabatas Niya para sa kanila, alalahanin ninyo si Allāh sa pamamagitan ng mga puso ninyo, mga dila ninyo, at mga bahagi ng katawan ninyo nang pag-aalaalang madalas.
Slavite dragog Allaha i svjedočite da je On jedini istinski Bog, i to ujutro, početkom dana, te navečer, krajem dana, tim prije jer su to odabrana vremena.
Glorifiez-Le en proclamant Sa Grandeur (takbîr) et son Unicité (tahlîl), en début et en fin de journée, en raison du mérite de ces deux moments.
وَسَبِّحُوهُ بُكْرَةً وَأَصِيلًا ("And proclaim His purity at morn and eve". 33:42) Here morning and evening may, metaphorically, mean all the time. Alternatively, morning and evening have been mentioned specifically to lay emphasis on carrying out dhikrullah during these times and to indicate that it carries more blessings - otherwise dhikrullah is neither specified nor limited to any particular time.
And exalt Him by glorifying Him (saying Subḥānallah) and proclaiming His oneness (Lā ilāha illallāh) at the start and the end the day, because of their virtue and the ease in remembering Allah through them.
Pakasakdalin ninyo Siya – kaluwalhatian sa Kanya – sa pamamagitan ng pagluluwalhati at pagpapahayag ng kaisahan Niya sa simula ng maghapon at katapusan nito dahil sa kainaman ng dalawang oras na ito.
Và hãy táng dương Ngài, Đấng Hiển Vinh bằng những lời Tasbih, Tahlil vào mỗi buổi hừng đông và xế chiều đó là hai khoảng thời gian tốt đẹp nhất trong ngày.
Dan, sucikanlah Allah -Subḥānahu- dengan tasbih dan tahlil pada pagi dan sore hari karena keutamaan dua waktu itu.
Glorifíquenlo (diciendo subjánal-lah) y proclamen Su unidad (diciendo la ilaha ila Al-lah) por la mañana y por la tarde, por la virtud y facilidad de estas palabras para recordar a Al-lah.
Allah Teâlâ'yı, tesbîh (Subhânallah) ve tehlîl (Lâ ilâhe illallah) ile gündüzün başında ve sonunda bu iki sözün faziletine binaen tenzîh edin.
E lodatelo, gloria Sua, e affermate la Sua Unicità all'inizio del giorno e al suo termine, poiché sono due azioni virtuose.
هُوَ الَّذِي يُصَلِّي عَلَيْكُمْ وَمَلَائِكَتُهُ (He is such that He and His angels send blessings to you. 33:43) It means that when you have become used to dhikrullah in abundance and have become regular in recounting the perfections of Allah morning and evening, Allah would honor you and respect you by bestowing His Blessings and by the angels supplicating for you.
The word 'Salah' has been used in this verse for Allah Ta’ ala as well as for the angels but the applicable meaning are different. For Allah it means His bestowing blessings, and for angels who have no volition on their own, it means their supplication to Allah to bestow His blessings.
He is the one who showers mercy upon you and praises you, and His angels pray for you that He removes you from the darkness of disbelief into the light of faith. And Allah is merciful to the believers, so He does not punish them when they obey Him by fulfilling His command and refrain from what He has prohibited.
Siya ay ang naaawa sa inyo at nagbubunyi sa inyo. Dumadalangin para sa inyo ang mga anghel Niya para palabasin kayo mula sa mga kadiliman ng kawalang-pananampalataya tungo sa liwanag ng pananampalataya. Laging Siya sa mga mananampalataya ay Maawain sapagkat hindi Siya nagpaparusa sa kanila kapag sila ay tumalima sa Kanya, sumunod sa ipinag-uutos Niya at umiwas sa sinasaway Niya.
Dialah yang telah memberi rahmat kepada kalian dan memuji kalian, sedangkan para malaikat-Nya berdoa agar Dia mengeluarkan kalian dari kegelapan kekafiran menuju cahaya keimanan. Sungguh Dia Maha Penyayang terhadap kaum mukminin dengan tidak menyiksa mereka apabila mereka menaati-Nya dengan menjalankan perintah-Nya dan menjauhi larangan-Nya.
Colui che ha pietà di voi e vi loda, e i cui Angeli pregano che voi usciate dall'oscurità della miscredenza alla luce della fede, ed Egli è Misericordioso nei confronti dei credenti: non li punisce se Gli obbediscono, seguendo i Suoi ordini e rispettando i Suoi divieti.
Il est Celui qui vous fait miséricorde et fait votre éloge. De plus, Ses anges L’invoquent en votre faveur afin qu’Il vous fasse sortir des ténèbres de la mécréance vers la lumière de la foi. Il est miséricordieux envers les croyants car Il ne les châtie pas lorsqu’ils Lui obéissent, se conforment à Ses commandements et renoncent à Ses interdits.
Sizi küfrün karanlıklarından imanın nûruna çıkarmak için Allah, sizlere merhamet etmekte, sizleri övmekte ve melekleri ise size dua etmektedir. Allah; Müminlere karşı çok merhametlidir. Eğer onlar; emirlerini yerine getirip yasaklarından kaçınarak Allah'a itaat ederlerse; Allah, onlara azap etmez.
Él es Quien los agracia con Su misericordia y los bendice, y Sus ángeles ruegan por ustedes para sacarlos de las tinieblas de la idolatría hacia la luz del monoteísmo y la obediencia. Al‑lah es compasivo con los creyentes, por lo que no los castiga cuando Le obedecen cumpliendo Sus órdenes y absteniéndose de lo que Él ha prohibido.
Chính Ngài là Đấng thương xót và tuyên dương các ngươi, các vị Thiên Thần của Ngài luôn luôn cầu nguyện cho các ngươi để giải thoát các ngươi khỏi sự tâm tối của sự vô đức tin ra ánh sáng của đức tin. Và Ngài là Đấng Hằng Khoan Dung đối với những người có đức tin; bởi thế, Ngài sẽ không trừng phạt những ai nếu như họ luôn vâng lời Ngài, tuyệt đối tuân theo mệnh lệnh của Ngài và tránh xa những điều Ngài nghiêm cấm.
Allah, džellešanuhu, jest Onaj Koji vam ukazuje Svoju milost i pohvaljuje vas, a meleki za vas mole da bi vas izveo iz tmina nevjerstva ka svjetlosti vjerovanja. Uzvišeni je Allah samilostan prema vjernicima, te ih neće kazniti ukoliko budu izvršavali ono čime su vjerom obavezani, a budu se sustezali od onog što im je vjerom zabranjeno.
Salam penghormatan untuk kaum mukminin pada hari mereka bertemu Tuhan mereka adalah salam kedamaian dan keamanan dari setiap gangguan dan Allah telah menyiapkan bagi mereka pahala yang mulia -yaitu surga- sebagai balasan atas ketaatan mereka kepada-Nya dan jauhnya mereka dari kemaksiatan.
When an adulterated religion is dominant, the adoption of true religion is always the most difficult task. Under such circumstances, the hearts of the faithful sometimes harbour feelings of dejection and disappointment. There is one certain method of saving oneself from this and that is to keep looking for the silver lining in the dark clouds. Common people live on the strength of materialism, while the Faithful live on the strength of ideas. To live on the level of ideas means that a man lives for the remembrance of God. The angels’ inaudible discourse should be audible to him. He should give the utmost importance to his intellectual and spiritual development.
Pozdrav vjernikā u džennetu, na Dan kad sretnu Sveznajućeg Allaha, selam će biti (selam označava sigurnost i spas od svakog zla). Vjernicima je Plemeniti Allah u džennetu pripremio plemenitu nagradu zato što su Mu bili poslušni i sustezali se od činjenja grijeha.
Müminlerin Rablerine kavuşacakları gün selamları, her türlü kötülükten uzak olan güven ve selamette olmaktır. Allah, onlara kendisine olan taatlerinden ve isyan etmekten uzak olmalarına karşılık çok değerli bir mükâfat hazırlamıştır ki o cennettir.
El saludo de los creyentes el día en que se encuentren con su Señor será de paz y seguridad de todos los males, y Al-lah ya les ha preparado una recompensa generosa, el Paraíso, por obedecer Sus mandamientos y abstenerse de Sus prohibiciones.
Sayyidna Ibn ` Abbas ؓ has stated that Salah from Allah is blessing, from angels it is prayer for forgiveness and from humans it is supplication. The word Salah carries all the three meanings.
تَحِيَّتُهُمْ يَوْمَ يَلْقَوْنَهُ سَلَامٌ (Their greeting, the Day they will meet Him, will be, "Salam" - 33:44). This is the explanation of the Salah that is sent to believers from-Allah. It means that the day they would meet Allah, they will be respectfully addressed by Him with the word, 'Salami i.e. (Assalamu ` alaykum) . The day of meeting Allah according to Imam Raghib, would be the Doomsday; some other leading exegetes say that it would be when they enter Paradise and they would receive Salam from Allah Ta’ ala as well as from the angels; and yet other scholars consider it to be the day of death when they would leave the whole world to be present before Allah as stated by Sayyidna ` Abdullah Ibn Masud ؓ that when the Angel of Death goes to a believer to extract the spirit of life out of him, he gives him a message that his Lord has sent to him Salam. The word 'meeting' is true in all the three cases. Therefore there can be no objection or contradiction in the traditions, because Salam from Allah Ta’ ala is sent on all the three occasions.
Note
This verse has proved that when Muslims meet each other, their greeting should be assalamu ` alaykum whether from the older to the younger or from the younger to the older.
La salutation des croyants lorsqu’ils rencontreront leur Seigneur sera « Paix et sécurité contre tout mal » et Allah leur réserve une rétribution généreuse qui est le Paradis pour Lui avoir obéi et s’être éloignés des péchés.
Il saluto dei credenti, nel Giorno in cui incontreranno il loro Dio, sarà: "Pace e salvezza da ogni male". E Allāh ha preparato per loro una generosa ricompensa, ovvero il Paradiso, come retribuzione per la loro obbedienza a Lui, e per non averGli disobbedito.
Lời kính chào của những người có đức tin vào ngày trình diện trước Thượng Đế của họ sẽ là bằng lời: "Chào Salam" và được Ngài bảo vệ tránh khỏi mọi điều xấu. Ngài còn chuẩn bị cho họ muôn vàn phần thưởng - đó chính là Thiên Đàng của Ngài - một phần thưởng giành cho những ai tuyệt đối tuân theo Ngài và tránh xa những điều tội lỗi mà Ngài cấm.
Ang pagbati ng mga mananampalataya sa Araw na makikipagkita sila sa Panginoon nila ay kapayapaan at katiwasayan mula sa bawat kasamaan. Naghanda si Allāh para sa kanila ng isang pabuyang marangal, ang paraiso Niya, bilang ganti para sa kanila sa pagtalima nila sa Kanya at paglayo nila sa pagsuway sa Kanya.
The greeting of the believers on the day they meet their Lord will be one of peace and security from all evil, And Allah has already prepared for them a generous reward, Paradise as a recompense for them obeying His commandments and staying away from His prohibitions.
Ey Peygamber! Muhakkak ki biz, seni kendilerine gönderilmiş olan şeyi tebliğ etmen için insanlara karşı bir şahit, Allah'ın hazırlamış olduğu cennetleri Müminlere müjdeleyici ve Allah'ın kendileri için hazırlamış olduğu azabı ile kâfirleri korkutman için gönderdik.
O Propeta, tunay na Kami ay nagpadala sa iyo sa mga tao bilang tagasaksi sa kanila sa pamamagitan ng pagpapaabot mo sa kanila ng ipinasugo sa iyo sa kanila, bilang tagapagbalita ng nakagagalak sa mga mananampalataya kabilang sa kanila hinggil sa inihanda ni Allāh para sa kanila na paraiso, bilang tagapagpangamba ng mga tagatangging sumampalataya sa inihanda para sa kanila ng pagdurusang dulot Niya.
¡Profeta! Te he enviado a la gente como testigo, para que les transmitas el mensaje, como albriciador a los creyentes del Paraíso que he preparado para ellos, y como amonestador para los incrédulos del castigo que les he preparado.
The Attributes of the Messenger of Allah ﷺ
Imam Ahmad recorded that `Ata' bin Yasar said that he met `Abdullah bin `Amr bin Al-`As, may Allah be pleased with him, and said to him:
"Tell me about the description of the Messenger of Allah in the Tawrah." He said, "Yes, by Allah, he was described in the Tawrah with some of the qualities with which he was described in the Qur'an: `O Prophet! Verily, We have sent you as witness, and a bearer of glad tidings, and a warner, a saviour to the illiterate. You are My servant and My Messenger and I have called you Al-Mutawakkil (reliant). You are not harsh or severe, or noisy in the marketplaces. You do not repay evil with evil, but you overlook and forgive. Allah will not take your soul until you make straight those who have deviated and they say La ilaha illallah, words with which blind eyes, deaf ears and sealed hearts will be opened'." It was also recorded by Al-Bukhari in the Books of Business and At-Tafsir. Wahb bin Munabbih said: "Allah revealed to one of the Prophets of the Children of Israel whose name was Sha`ya' (Isaiah); `Stand up among your people the Children of Israel and I shall cause your tongue to utter (words of) revelation. I shall send an unlettered (Prophet) from among the illiterate (people). He will not be harsh or severe, or noisy in the marketplaces. If he were to pass by a lamp, it would not be extinguished, because of his tranquillity. If he were to walk on reeds no sound would be heard from under his feet. I will send him as a bearer of glad tidings and as a warner, who will never utter immoral speech. Through him I will open blind eyes, deaf ears and sealed hearts. I will guide him to do every good deed and I will bestow upon him every noble characteristic. I will make tranquillity his garment, righteousness his banner, piety his conscience, wisdom his speech, truthfulness and loyalty his nature, tolerance and goodness his character, truth his way, justice his conduct, guidance his leader, Islam his nation. Ahmad is his name and through him I will guide people after they have gone astray, teach them after they have been ignorant, raise their status after they were nothing, make them known after they were unknown, increase the number (of followers of the truth) after they have been few, make them rich after they have been poor, and bring them togther after they have been divided. Through him I will bring together different nations and hearts, and reconcile opposing desires. Through him I will save great numbers of people from their doom. I will make his Ummah the best of peoples ever raised up for mankind; they will enjoin good and forbid evil, sincerely believing in Me Alone and accepting as truth all that My Messengers have brought. I shall inspire them to glorify, praise and magnify Me Alone in their places of worship and in their gatherings, when they lie down and when they return home. They will pray to Me standing and sitting. They will fight for the sake of Allah in ranks and armies. They will go forth from their homes by the thousand, seeking My pleasure, washing their faces and limbs, girding their loins. Their sacrifice will be their blood and their holy Book will be in their hearts. They will be like monks by night and like lions by day. Among the members of his family and his offspring I will make those who are foremost (in faith) and believers in the truth and martyrs and righteous people. His Ummah after him will lead people with truth and establish justice therewith. I will give strength to those who support them and help those who pray for them, and I will inflict defeat upon those who oppose them or transgress against them or seek to take something from their hands. I will make them the heirs of their Prophet, calling people to their Lord, enjoining what is good, forbidding what is evil, establishing regular prayer, paying the Zakah and fulfilling their promises. Through them I will complete the goodness which I started with the first of them. This is My bounty which I bestow upon whomsoever I will, and I am the Possessor of great bounty."'
شَاهِداً
(as witness) means, a witness to Allah's Oneness, for there is no God except He, and a witness against mankind for their deeds on the Day of Resurrection.
وَجِئْنَا بِكَ عَلَى هَـؤُلاءِ شَهِيداً
(and We bring you as a witness against these people) (4:41). This is like the Ayah:
لِّتَكُونُواْ شُهَدَآءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا
(that you be witnesses over mankind and the Messenger be a witness over you) (2:143).
وَمُبَشِّراً وَنَذِيراً
(and a bearer of glad tidings, and a warner.) means, a bearer of glad tidings to the believers of a great reward, and a warner to the disbelievers of a great punishment.
وَدَاعِياً إِلَى اللَّهِ بِإِذْنِهِ
(And as one who invites to Allah by His leave,) means, `you call mankind to worship their Lord because He has commanded you to do so. '
وَسِرَاجاً مُّنِيراً
(and as a lamp spreading light.) means, `the Message that you bring is as clear as the sun shining brightly, and no one can deny it except those who are stubborn.'
وَلاَ تُطِعِ الْكَـفِرِينَ وَالْمُنَـفِقِينَ وَدَعْ أَذَاهُمْ
(And obey not the disbelievers and the hypocrites, and harm them not.) means, `do not obey them and do not pay attention to what they say.'
وَدَعْ أَذَاهُمْ
(and harm them not.) means, `overlook and ignore them, for their matter rests entirely with Allah and He is sufficient for them (to deal with them).' Allah says:
وَتَوَكَّلْ عَلَى اللَّهِ وَكَفَى بِاللَّهِ وَكِيلاً
(And put your trust in Allah, and sufficient is Allah as a Trustee.)
Ô Prophète, Nous t’avons envoyé à tous les gens afin de témoigner que tu leur as transmis ce qu’on t’a envoyé leur transmettre, de réjouir les croyants en leur annonçant le Paradis que leur réserve Allah et de menacer les mécréants en leur annonçant le châtiment que leur réserve Allah.
O Prophet! Indeed, I have sent you to the people as a witness against them that you convey to them the message; as a giver of glad tidings to the believers of the Paradise I have prepared for them, and as a warner for the disbelievers of the punishment I have prepared for them.
"Hai Nabi, sesungguhnya Kami mengutusmu untuk menjadi saksi, dan pembawa kabar gembira dan pemberi peringatan, dan untuk menjadi penyeru kepada agama Allah dengan izinNya dan untuk menjadi cahaya yang menerangi. Dan sampaikanlah berita gembira kepada orang-orang Mukmin bahwa mereka mendapat-kan karunia yang besar dari Allah. Dan janganlah kamu menuruti orang-orang yang kafir dan orang-orang munafik itu, janganlah kamu hiraukan gangguan mereka, dan bertawakallah kepada Allah. Dan cukuplah Allah sebagai Pelindung." (Al-Ahzab: 45-48).
(45) Hal-hal yang disifatkan oleh Allah سبحانه وتعالى kepada Rasulullah a ini adalah yang menjadi tujuan dari kerasulannya, inti dan prinsip-prinsipnya yang menjadi kekhususan beliau, yaitu ada 5 (lima) perkara:
Pertama: Keberadaan beliau ﴾ شَٰهِدٗا ﴿ "untuk menjadi saksi." Maksudnya, saksi atas umatnya tentang amal yang mereka kerjakan berupa kebaikan dan keburukan, sebagaimana Firman Allah سبحانه وتعالى,
﴾ لِّتَكُونُواْ شُهَدَآءَ عَلَى ٱلنَّاسِ وَيَكُونَ ٱلرَّسُولُ عَلَيۡكُمۡ شَهِيدٗاۗ ﴿
"Agar kamu menjadi saksi atas manusia dan agar Rasul menjadi saksi atas kamu." (Al-Baqarah: 143).
Dan FirmanNya,
﴾ فَكَيۡفَ إِذَا جِئۡنَا مِن كُلِّ أُمَّةِۭ بِشَهِيدٖ وَجِئۡنَا بِكَ عَلَىٰ هَٰٓؤُلَآءِ شَهِيدٗا 41 ﴿
"Maka bagaimanakah (halnya orang-orang kafir nanti), apabila Kami mendatangkan seorang saksi (rasul) dari tiap-tiap umat dan Kami mendatangkan kamu (Muhammad) sebagai saksi atas mereka itu (sebagai umatmu)." (An-Nisa`: 41).
Jadi, Rasulullah a itu adalah saksi nan adil yang diterima.
Kedua dan ketiga: Kedudukan beliau sebagai ﴾ وَمُبَشِّرٗا وَنَذِيرٗا ﴿ "pembawa kabar gembira dan pemberi peringatan." Hal ini mengharus-kan adanya penjelasan tentang orang yang diberi berita gembira dan yang diberi peringatan, materi yang dijadikan berita gembira dan diperingatkan, serta amal-amal yang membawa kepada hal tersebut.
Orang yang diberi berita gembira itu adalah orang-orang Mukmin yang bertakwa, yaitu mereka yang mengombinasikan antara iman dan amal shalih serta meninggalkan maksiat. Mereka mendapatkan berita gembira di dalam kehidupan dunia ini berupa segala pahala duniawi dan religi yang ditimbulkan oleh iman dan takwa; sedangkan di akhirat nanti berupa kenikmatan abadi. Semua itu mengharuskan adanya penjelasan secara terperinci terhadap hal yang disebutkan itu, tentang rincian amal, karakter-karakter takwa dan berbagai macam balasannya. Sedangkan yang diberi peringatan adalah orang-orang yang berdosa lagi zhalim. Mereka adalah para pelaku kezhaliman dan kebodohan. Mereka menda-patkan peringatan di dunia, berupa sanksi-sanksi (hukuman) du-niawi dan religi yang diakibatkan oleh kebodohan dan kezhaliman (yang mereka lakukan. Pent.), sedangkan di akhirat nanti mereka mendapatkan siksa yang sangat berat dan azab yang amat panjang. Rincian lebih lanjut tentang masalah ini ada dalam al-Qur`an dan as-Sunnah yang berkenaan dengan permasalah tersebut.
(46) Keempat: ﴾ وَدَاعِيًا إِلَى ٱللَّهِ ﴿ "Untuk menjadi penyeru kepada Allah," maksudnya, dia diutus oleh Allah untuk mengajak manusia kepada Rabb mereka dan merangsang mereka kepada kemurahan-Nya, memerintah mereka beribadah hanya kepadaNya, yang karenanyalah mereka diciptakan. Dan hal ini mengharuskan sikap istiqamah (konsisten dan berkomitmen) kepada syariat yang diseru-kan olehnya dan menjelaskan rincian syariat yang dia serukan itu, yaitu memperkenalkan Rabb mereka kepada mereka melalui sifat-sifatNya yang suci dan menyucikanNya dari segala hal yang tidak laik bagi keagunganNya, serta menjelaskan berbagai macam bentuk ubudiyah dan berdakwah kepada Allah dengan cara yang paling mudah yang bisa mengantarkan kepadaNya, serta memberikan yang hak kepada setiap orang yang berhak menerimanya, ikhlas dalam berdakwah kepada Allah, bukan kepada dirinya serta bukan mengagungkan dirinya, sebagaimana hal itu muncul pada keba-nyakan jiwa manusia dalam kedudukan ini. Semua itu berdasarkan izin, perintah, kehendak, dan takdir Allah kepadanya untuk ber-dakwah.
Kelima: Keberadaan beliau ﴾ وَسِرَاجٗا مُّنِيرٗا ﴿ "untuk menjadi cahaya yang menerangi." Hal ini menuntut bahwa manusia tengah berada dalam kegelapan besar, tidak ada cahaya yang dapat dijadikan sebagai petunjuk (penerang) dalam kegelapan-kegelapannya, dan tidak juga ada ilmu yang dijadikan sebagai penunjuk jalan pada semua penjurunya, hingga Allah سبحانه وتعالى mendatangkan Nabi yang mulia ini, lalu Allah سبحانه وتعالى menerangi kegelapan-kegelapan itu dengan-nya, dan mengajarkan ilmu melaluinya dari berbagai kebodohan, dan dengannya pula Dia memberikan petunjuk kepada orang yang sesat menuju jalan yang lurus, hingga Nabi menjadi manusia yang istiqamah yang telah menjelaskan jalan (kebenaran) untuk mereka. Maka mereka pun berjalan di belakang sang pemimpin ini (meng-ikutinya), dengannya mereka mengetahui kebaikan dan keburukan, (dapat membedakan mana) orang-orang yang berbahagia dan (mana) orang-orang yang sengsara, dan mereka berpedoman kepa-danya untuk mengenal ma'bud (sembahan) mereka, dan mereka mengenalnya dengan karakter-karakternya yang terpuji, perbuatan-perbuatannya yang lurus dan keputusan-keputusannya yang benar.
(47) Sedangkan FirmanNya, ﴾ وَبَشِّرِ ٱلۡمُؤۡمِنِينَ بِأَنَّ لَهُم مِّنَ ٱللَّهِ فَضۡلٗا كَبِيرٗا ﴿ "Dan sampaikanlah berita gembira kepada orang-orang Mukmin, bahwa mereka mendapatkan karunia yang sangat besar dari Allah," pada kalimat ini dijelaskan mengenai orang yang diberi kabar gembira, mereka adalah orang-orang Mukmin. Dan ketika hanya iman sendirian yang disebutkan, maka amal-amal shalih termasuk di dalamnya. Dan (di sini juga) disebutkan sesuatu yang dijadikan berita gem-bira, yaitu karunia yang sangat besar. Maksudnya, karunia yang sangat agung lagi mulia yang nilainya tak ternilai, berupa keme-nangan di dunia, hidayah bagi hati, ampunan terhadap dosa-dosa, dihilangkannya berbagai kesempitan, banyaknya rizki yang ber-limpah ruah, tercapainya kenikmatan-kenikmatan yang menye-nangkan, meraih keridhaan Rabb سبحانه وتعالى, pahala dariNya dan selamat dari murka dan siksaanNya. Hal ini termasuk faktor yang mem-pergiat orang-orang yang aktif beramal (amilin), kalau dijelaskan kepada mereka pahala dari Allah atas amal-amal mereka, yang dengannya mereka lebih bersemangat untuk terus menelusuri jalan yang lurus. Ini merupakan bagian dari hikmah syariat Islam, sebagaimana pula, bahwa di antara hikmahnya adalah dia men-jelaskan, dalam rangka menakut-nakuti dengan adanya siksaan-siksaan yang diakibatkan oleh perbuatan yang diperingatkan, sehingga menjadi pendongkrak untuk bisa menahan diri dari hal-hal yang diharamkan Allah.
(48) Oleh karena di sana ada sekelompok manusia yang siap melakukan tindakan menghalang-halangi para penyeru kepada Allah, dari kalangan para rasul dan para pengikutnya, yaitu orang-orang munafik yang berpura-pura dan menampakkan kesamaan iman, padahal mereka sebenarnya kafir lagi durjana dalam batin-nya, dan juga orang-orang yang kafir lahir dan batin, maka Allah سبحانه وتعالى melarang RasulNya patuh kepada mereka dan mewanti-wanti-nya dari perbuatan itu, seraya berfirman, ﴾ وَلَا تُطِعِ ٱلۡكَٰفِرِينَ وَٱلۡمُنَٰفِقِينَ ﴿ "Dan janganlah kamu menuruti orang-orang yang kafir dan orang-orang munafik itu," yaitu, dalam setiap perkara yang dapat merintangi jalan Allah. Namun perintah ini tidak menuntut untuk menyakiti mereka; akan tetapi jangan kamu taat kepada mereka, ﴾ وَدَعۡ أَذَىٰهُمۡ ﴿ "dan janganlah kamu menghiraukan gangguan mereka," karena yang demikian itu dapat menarik mereka dan menjadi motivator bagi mereka untuk menerima Islam dan untuk menahan diri mereka untuk menyakitinya dan keluarganya.
﴾ وَتَوَكَّلۡ عَلَى ٱللَّهِۚ ﴿ "Dan bertawakallah kepada Allah," dalam me-nyempurnakan tugasmu dan mengabaikan musuh-musuhmu. ﴾ وَكَفَىٰ بِٱللَّهِ وَكِيلٗا ﴿ "Dan cukuplah Allah sebagai Pelindung." Diserahkan kepadaNya semua permasalahan yang penting, karena Dia yang akan mengurusinya dan memudahkannya bagi hambaNya.
45- Ey Peygamber! Şüphe yok ki biz seni şahit, müjdeleyici ve uyarıcı olarak gönderdik…
46- İzni ile Allah’a çağıran ve ışık saçan bir kandil olarak…
47- Müminlere Allah tarafından onlar için pek büyük bir lütuf olduğunu müjdele!
48- Kâfirlere ve münafıklara itaat etme! Onların eziyetlerine de aldırma ve Allah’a tevekkül et! Vekil olarak Allah yeter.
45. Yüce Allah’ın, Rasûlü Muhammed sallallahu aleyhi ve sellem’i vasfetmiş olduğu bu sıfatlar, onun risaletinin amacı, özü ve hususi özellikleri olup beş tanedir:
Birincisi onun bir “şahit” olmasıdır. O, ümmetinin işlediği hayır ve şer türünden amellerine şahittir. Nitekim Yüce Allah, şöyle buyurmaktadır: “Bütün insanlara karşı şahitler olasınız, Peygamber de size karşı şahit olsun diye…”(el-Bakara, 2/143); “Her ümmetten birer şahit getirip bunlara karşı da seni şahit getireceğimiz zaman halleri nice olur!”(en-Nisa, 4/41) O nedenle Peygamber sallallahu aleyhi ve sellem adil ve makbul bir şahittir.
İkinci ve üçüncü özellik onun “müjdeleyici ve uyarıcı olarak” gönderilmiş olmasıdır. Bu ise müjdeleneni ve uyarılanı, müjdenin ve uyarının konusunu ve bu konularda yapılması gerekenleri içine alır. Şöyle ki müjdelenen kimseler iman ile salih ameli bir arada gerçekleştiren ve masiyetleri de terk eden takvâ sahibi mü’minlerdir. Müjdenin konusu dünyada, iman ve takvâ dolayısı ile söz konusu olan dinî ve dünyevî her türlü mükâfatın onların olacağı müjdesine, ahirette ise ebedî ve kalıcı nimetlerin kendisine mazhar olmalarıdır. Bütün bunlar da sözü edilen amellerin, takvâyı gerçekleştiren hususların ve mükâfat çeşitlerinin etraflı bir şekilde anılmasını da kapsar. Uyarılanlar ise günahkâr zalimler, zulüm ve cehalet sahibi olanlardır. Uyarının konusu ise dünya hayatında cehalet ve zulme bağlı olarak söz konusu olan dinî ve dünyevî cezalarla tehdit edilip uyarılmak, ahirette ise korkunç ceza ve uzun azap ile karşı karşıya kalmalarıdır. Bu genel ifadelerin tafsilatı ise Peygamber sallallahu aleyhi ve sellem’in getirmiş olduğu Kitap ve sünnette yer almaktadır.
46. Dördüncü özellik, Peygamber’in “izni ile Allah’a çağıran” bir davetçi olmasıdır. Yani Yüce Allah onu bütün insanları Rablerine çağırmak, O’nun lütuf ve ihsanlarına teşvik etmek, onlara yaratılış sebepleri olan Allah’a ibadeti emretmek üzere göndermiştir. Bu ise Peygamber’in, davet ettiği yolda bizzat dosdoğru yürümesini de gerektirir. Ayrıca kendisine davet ettiği şeylerin etraflı açıklamalarını da söz konusu etmesini de kapsar. Bu da onlara Rablerini mukaddes sıfatları ile tanıtmasını, celâl ve azametine yakışmayan hususlardan tenzih etmesini, ibadet şekillerini anlatmasını, Yüce Allah’a ulaştıracak en yakın yolu göstermek sureti ile O’na davet etmesini, her hak sahibine hakkının vermesini, böyle bir konumda bulunan pek çok nefsin karşı karşıya kalabildiği şekilde kendi nefsine ve nefsinin tazim edilmesine değil de yalnızca ve ihlasla Yüce Allah’a davet etmesini de gerektirmektedir. Bütün bunları da o, Yüce Allah’ın davet hususunda ona verdiği “izni ile” emri, iradesi ve takdiri ile yapar.
Beşinci özelliği de onun: “ışık saçan bir kandil” olmasıdır. Bu ise insanların onsuz büyük bir karanlık içerisinde olduklaırnı, karanlıklarını aydınlatacak herhangi bir ışıklarının ve cahilliklerinde kendilerine yol gösterecek herhangi bir bilgilerinin olmadığını ifade eder. Bu karanlık ve bilgisizlikleri Yüce Allah, bu şerefli peygamberi gönderinceye kadar da devam etti. Onun gelişi ile Yüce Allah, bu karanlıkları aydınlattı ve onun vasıtası ile insanları cahillikten kurtarıp bilgiye kavuşturdu. Onunla sapkınları dosdoğru yola iletti. Böylelikle istikamet bulanların yolu aydınlanmış, açıklık kazanmış oldu. Onlar da bu büyük önderin arkasından yürüdüler, onun vasıtası ile hayrı ve şerri bildiler. Bahtiyar kimseler ile bedbaht kimseler birbirinden ayırt ettiler. Onun getirdiği aydınlık ile hak mabudlarını tanıdılar. Onu övülmeye değer sıfatları, dosdoğru fiilleri ve hakkın kendisi olan hükümleri ile tanıyabildiler.
47. Yüce Allah, bu buyruğuyla müjdelenen kimseleri söz konusu etmektedir ki bunlar mü’minlerdir. İman, tek başına anıldığı takdirde salih ameller de kapsamına girer. Bu buyrukta neyin müjde verildiği de söz konusu edilmektedir. Bu da pek büyük bir lütuftur. Yani dünyada ilâhî yardım, kalplerin hidâyet bulması, günahların bağışlanması, sıkıntıların giderilmesi, oldukça bol rızıklar, sevindirici nimetlerin elde edilmesi, Rablerinin rıza ve mükâfatına nail olmak, O’nun gazap ve cezasından kurtuluş vb. gibi değeri ölçülemeyecek kadar üstün ve büyük bir lütuf…
Bu da amelde bulunacakları gayrete getiren bir husustur. Onlara Allah’ın, amellerine vereceği mükâfatların hatırlatılması, dosdoğru yolu izlemelerine önemli bir yardımcı unsurdur. Bu da şeriat koyucu Hakîm’in hikmetlerindendir. Nitekim korkutma makamında kendisinden korkutulan şeylerin sebep olacağı cezaları zikretmesi de O’nun hikmetinin tecellilerindendir. Tâ ki bu, Allah’ın haram kıldığı şeylerden uzak kalmaya yardımcı bir unsur olsun.
48. İnsanlardan bir kesim, Allah’a çağıran peygamberleri ve onlara uyanları engellemeye hazırdır. Bunlar, zahiren iman sahibi olduklarını ortaya koyan, ama içten içe ise kâfir olan münafıklarla hem zahirleri hem de batınları ile küfre sapan kâfirlerdir. İşte Yüce Allah, Rasûlüne bunlara itaat etmeyi yasaklamakta ve bu hususta onu sakındırarak şöyle buyurmaktadır:“Kâfirlere ve münafıklara” Allah yolundan alıkoyan hiçbir hususta “itaat etme.” Ancak bu, onları cezalandırmayı gerektirmez. Aksine onlara itaat etme ve “onların eziyetlerine de aldırma.” Çünkü bu, onları İslâm’ı kabul etmeye çekebilir ve onların peygambere ve müslümanlara yapacakları birçok eziyetlerden vazgeçmelerine vesile olabilir.
Dinini kemale erdirmesi ve düşmanını yenik düşürmesi hususunda da “Allah’a tevekkül et!” Önemli işlerin kendisine havale edildiği “vekil olarak Allah yeter.” O, bunları yerine getirir ve bu işleri kuluna kolaylaştırır.
O Profeta, in verità, ti abbiamo inviato alla gente, come loro testimone di aver comunicato ciò che ti è stato concesso, e come annunciatore per i credenti, portando il buon annuncio del Paradiso che Allāh ha preparato per loro, e per incutere timore ai miscredenti della punizione che Egli ha preparato per la loro.
Wahai Nabi! Sesungguhnya Kami mengutusmu kepada manusia sebagai saksi atas mereka bahwa engkau telah menyampaikan kepada mereka risalah Allah yang engkau diutus menyampaikan kepada mereka dan sebagai pemberi kabar gembira bagi orang-orang yang beriman dari mereka dengan surga yang telah Allah siapkan bagi mereka, serta sebagai pemberi rasa takut bagi orang-orang kafir dari siksa yang telah Allah siapkan bagi mereka.
Poslaniče, tebe je Sveznajući Allah poslao kao svjedoka protiv ljudi da si im dostavio Poslanicu s kojom si poslat, i kao radovjesnika vjernicima da će im Gospodar dati džennet, i kao opominjatelja nevjernicima da će imati neprebolnu patnju.
Special Attributes of the Holy Prophet ﷺ
يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا ﴿45﴾ وَدَاعِيًا إِلَى اللَّـهِ بِإِذْنِهِ وَسِرَاجًا مُّنِيرًا ﴿46﴾
O prophet, We have sent you as a witness and a bearer of good news and a warner and as one who calls (people) towards Allah with His permission, and as a luminous lamp. (33:45-46)
The text here reverts to the special perfect attributes of the Holy Prophet ﷺ . Five attributes have been mentioned here - 'Shahid', 'mubashshir', "nadhir', da` i ila Allah'. 'siraj munir'. 'Shahid' (a witness) means that the Holy Prophet ﷺ will be a witness of the ummah on the Day of Judgment according to a hadith narrated by Sayyidna Abu Said al-Khudri ؓ and reported by Bukhari, Nasa` i and Tirmidhi. It is mentioned in some parts of that Hadith that on the Day of Judgment when Sayyidna Nuh (علیہ السلام) will be presented before Allah, he will be asked whether he had conveyed Allah's Message to his Ummah. He will reply that he did. Then his Ummah will be presented and they will deny having received any message of Allah. Then Sayyidna Nuh (علیہ السلام) will be asked whether he has any witness to his claim of having conveyed the message of truth, and he will reply that Muhammad and his Ummah are witnesses. Some narrations have it that he will present the Ummah of Muhammad ﷺ as witness and this Ummah will give evidence in his favour. At this, the Ummah of Sayyidna Nuh (علیہ السلام) will argue 'How can they, who were not even born at that time, give evidence in our case?'
Now the Ummah of Muhammad ﷺ will be asked to substantiate their evidence and they will answer that no doubt they were not born at that time but they were told about it by their Holy Prophet ﷺ in whom they believe and trust. At this time the Holy Prophet ﷺ will be asked to give testimony regarding the veracity of his Ummah's statement.
Briefly, the Holy Prophet ﷺ through his testimony, will confirm and verify the statement of his Ummah that, of course, he had given them that news.
Another general meaning of being a witness for the Ummah may be that the Holy Prophet ﷺ will give evidence about the good and bad deeds of all the individuals of his Ummah. And this evidence would be on the basis that the deeds of the Ummah are presented before the Holy Prophet ﷺ every morning and evening daily; some narrations state that the deeds are presented once a week. The Holy Prophet ﷺ thus recognizes each and every individual of his Ummah by their deeds and as such he will be made witness for the Ummah on the Doomsday. (Ibn al-Mubarak from Sa'id Ibn al- Musayyab, Mazhari)
'Mubashshshir' means bearer of good news, and as such the Holy Prophet ﷺ is the announcer of the good news of Paradise for the righteous people of his Ummah.
'Nadhir' means the one who warns; thus the Holy Prophet ﷺ also puts the fear of Allah's punishment in the hearts of his Ummah in case they violate or disobey the injunctions of Shari'ah.
Hỡi Nabi! Quả thật, chính TA đã cử phái Ngươi đến với thiên hạ để làm một nhân chứng sống rồi truyền tải một bức thông điệp của TA đến với họ và báo tin mừng cho những người có đức tin rằng TA đã chuẩn bị sẵn cho họ một Thiên Đàng giành cho họ và cũng cảnh báo cho những kẻ không có đức tin hãy nên khiếp sợ cái hình phạt mà TA đã chuẩn bị giành cho bọn họ ở Đời Sau.
E ti abbiamo inviato come predicatore che invita all'Unicità di Allāh e ad obbedire ai Suoi ordini, e ti abbiamo inviato come luce radiosa che illumini chiunque cerchi la Buona Guida.
Kami juga mengutusmu sebagai penyeru untuk menauhidkan Allah dan menaati-Nya di semua perintah-Nya dan sebagai cahaya terang yang digunakan sebagai penerang oleh orang-orang yang menginginkan hidayah.
Và TA đã cử phái Ngươi đến để kêu gọi thiên hạ đến với Allah và tuân theo mệnh lệnh của Ngài, TA cử phái Ngươi làm Người đại diện cũng như một chiếc đèn để soi sáng cho tất cả những ai muốn tìm ra chân lý.
Allah te je, Poslaniče milosti, poslao kao onog koji će pozivati u to da se Allah smatra jedinim Bogom i da Mu se bude poslušno, te kao svjetionika blistavog za sve one koji žele Pravim putem poći.
Nous t’avons envoyé afin d’appeler à l’Unicité d’Allah et à Lui obéir, avec sa permission. Nous t’avons aussi envoyé en guise de lampe brillante à l’aide de laquelle s’éclairent tous ceux qui recherchent la guidée.
'One who calls people to' Allah' means that the Holy Prophet ﷺ calls his Ummah to believe in Allah's Being, Oneness and obedience. The act of calling towards Allah has been qualified by the phrase 'with His permission'. It means that the Holy Prophet ﷺ calls and invites people towards Allah with His permission. This condition is an indication that preaching and inviting towards Allah are very difficult tasks which cannot be performed successfully without Allah" permission and help.
سِرَاج (Siraj) means lamp and مُنِیر ('Munir' ) means luminous. The fifth attribute of the Holy Prophet ﷺ ، has been stated that he is a luminous lamp, and some are of the view that 'luminous lamp' refers here to the Qur'an. But the context suggests that this is also an attribute of the Holy Prophet ﷺ .
Qadi Thana'ullah has stated in Tafsir Mazhari that "the Holy Prophet's ﷺ function of calling towards Allah pertains to his speech and outward acts, his attribute of being a 'luminous lamp' pertains to his blessed heart. Just as the sun illuminates the whole world, in the same way, the hearts of the faithful become illuminated by the radiant light of his heart. That is why the noble companions who were the beneficiaries of his company in this world are superior and more exalted than the whole of the Ummah, because their hearts were illuminated and graced by his heart directly; the rest of the Ummah received this radiant light indirectly through the noble companions and their successors and so on."
It can also be said that all prophets, specially the Holy Prophet ﷺ ، after having passed away from this world are alive in their graves. Their life in barzakh (transition between death and the Day of Resurrection) is much more superior than the transit-life of common people, the reality of which is known to Allah Ta’ ala only. However due to this life, the hearts of all Muslims would keep on receiving the radiant light of his blessed heart, and the share of each individual would be in accordance with the intensity of love and reverence he has towards the Holy Prophet ﷺ and the abundance of Salah (durud) he offers to him.
The radiant light of the Holy Prophet ﷺ has been metaphorically described as a 'lamp', even though his inner radiance is far brighter than the sun. This is because the sun illuminates only the surface of the world, whereas his blessed heart illuminates the inside of the whole world and the hearts of the faithful. The reason for this simile appears to be that obtaining advantage from the light of a lamp is voluntary and available all the time easily, whereas approaching the sun is well-nigh impossible and its light is not available all the time.
The attributes of the Holy Prophet ﷺ ، as stated in the Holy Qur'an, are also mentioned in Torah as reported by Imam Bukhari that Sayyidna ` Ata' Ibn Yasar says that one day when I met Sayyidna ` Abdullah Ibn ` Amr Ibn al-As ؓ asked him to tell me the attributes of the Holy Prophet ﷺ as stated in Torah. He said, "of course, I will tell you. By Allah! some of the attributes of the Holy Prophet ﷺ mentioned in the Qur'an are also there in Torah" And then he quoted the following extract.
إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا وَّحرُزًا لِّلاُمِّیّینَ ، اَنتَ عبدِی وَ رَسُولِی سَمَّیتُکَ المُتَوَکَّلَ ، لَیسَ بِفَظِّ وَّلَا غَلِظِ وَّلَا سَخَِّ فی الاسوَاقِ وَ لَا یَدفَعُ اَلسَّیَّٔۃِ بِالسَّیَّٔۃِ وَ لٰکِن یَّعفُو وَ یَغفرُو لَن یَّقبِضَہ، اللہُ تَعَالٰی حَتَّی یُقِیمَ بہِ المِلَّۃَ العوجَآِء بَان یَّقُولُوا لَا اِلٰہَ اِلَّا اللہُ وَ یَفتَحُ بِہٖ اعینا وَ اذاناً صُمَّا وَّقلوباً غُلفاً
"0 Prophet! We have sent you as a witness, as a bearer of glad tidings, as a warner and as a refuge and protection for the illiterate Arabs. You are My slave and messenger. I have named you "mutawakkil' (i.e. one who trusts in Allah). You are neither ill-tempered nor hard natured nor one who raises noise in the markets; you do not repay wickedness with wickedness, rather you forbear and forgive. Allah Ta’ ala would not recall you from the world till He has straightened out the crooked Ummah through you and they start saying 'la ilaha illallah'. Allah would open up unseeing eyes, un-hearing ears and locked-up hearts through you".
The Holy Qur'an, after attributing the above qualities to the Holy Prophet ﷺ ، is asking him to carry on his functions, that is, to give the good news to the faithful that they are going to receive great bounties and mercy from Allah and not to obey the desires of the infidels and hypocrites. It was, though, not possible for the Holy Prophet obey the infidels and the hypocrites or to give up preaching and inviting people, yet there was a chance that, in order to avoid people's sarcasm and taunts, he might have inclined to avoid marrying Sayyidah Zainab ؓ that was, in fact, a practical demonstration of the divine rule of Shari'ah. This has been alluded to as obeying the infidels and hypocrites. He was further directed not to mind any vexation that he may receive from the infidels and hypocrites (as he did) and also not to worry about physical harm afflicted by them, but in case such a thought crosses his mind, he was directed to trust in Allah, because Allah is enough to put all matters right - He will protect him from all harms, and if an apparent harm is caused during preaching, it is a gain in reality, and is not against the promise of protection and putting things right.
Ipinadala ka bilang tagaanyaya sa paniniwala sa kaisahan ni Allāh at pagtalima sa utos Niya. Ipinadala ka bilang ilawang nagbibigay-liwanag na ipinanliliwanag ng bawat nagnanais ng kapatnubayan.
Seni; Allah'ı birlemeye ve O'na taatte bulunmaya çağıran bir davetçi olarak gönderdik. Ve yine seni; hidayeti isteyen her kimsenin kendisi ile aydınlandığı nur saçan bir kandil olarak gönderdik.
And I have sent you as a caller to the sole worship and obedience of Allah. and towards obedience to His command. I have also sent you as an illuminating lantern from which every person seeking guidance can take light.
También te he enviado para que los llames a adorar y obedecer solo a Al-lah, y hacia la obediencia a Su mandato. Eres como una antorcha luminosa de la que toda persona que busca orientación puede recibir su luz.
Allahov Poslaniče, obraduj vjernike, koji prakticiraju vjeru, time da će im Allah, džellešanuhu, dati pobjedu na ovom svijetu i spas na ahiretu tako što će ući u džennet.
Yüce Allah'ın kendilerine gönderdiği din ile amel eden Müminleri, büyük bir lütufla müjdele! Bu lütuf, Allah -Subhanehu ve Teâlâ-'nın dünyada onlara yardım etmesi, ahirette de cennete sokmasıdır.
E informa i credenti in Allāh, coloro che si attengono alla Sua legge, di ciò che li soddisferà: otterranno da parte di Allāh, gloria Sua, un'eccellente ricompensa, che include il sostegno in vita, il trionfo nell'Aldilà e l'ingresso nel Paradiso.
Kabarkanlah orang-orang yang beriman kepada Allah yang melaksanakan syariat-Nya dengan sesuatu yang menyenangkan mereka, yaitu bahwa mereka mendapat karunia yang agung dari Allah -Subḥānahu- yang mencakup pertolongan untuk mereka di dunia dan kemenangan di akhirat dengan masuk surga.
Và hãy thông cáo tin mừng cho những ai có đức tin nơi Allah mà chính họ đã dựa trên một nền tảng giáo lý của Ngài sẽ nhận được một điều rất là hoan hỉ thật là vĩ đại của Allah giành cho họ đã chiến thắng thật sự ở trần gian này và giành quyền thằng lợi ở ngày sau sẽ được bước vào chốn Thiên Đàng.
And inform the believers in Allah who do whatever Allah legislated for them, of something that will please them: that they will have a great privilege from Allah (may He be glorified), which includes Allah helping them in the world and them succeeding in the Hereafter by entering Paradise.
E informa a los creyentes que actúan según lo que Al-lah les ha legislado, sobre aquello que los complacerá: que recibirán un favor inmenso de Al-lah, ya que recibirán Su ayuda en este mundo y alcanzarán el éxito en el Más Allá entrando al Paraíso.
Magpabatid ka sa mga mananampalataya kay Allāh, na gumagawa ayon sa isinabatas Niya para sa kanila, ng magpapagalak sa kanila na pagkakaroon nila mula kay Allāh – kaluwalhatian sa Kanya – ng isang kabutihang-loob na sukdulan na sumasaklaw sa pag-aadya sa kanila sa Mundo at pagtamo nila sa Kabilang-buhay ng pagpasok sa paraiso.
Annonce à ceux qui croient en Allah et qui mettent en pratique ce qu’Il leur a prescrit, des nouvelles réjouissantes: ils auront droit à une grâce immense de la part d’Allah qui consiste en Son secours dans le bas monde et leur succès dans l’au-delà par leur entrée au Paradis.
The witness (shahid), the bearer of good news (mubashshir), the warner, (nadhir) and the giver of the call for the Truth (da‘i) all represent different aspects of the same reality. It is the Prophet’s mission to make people aware of the realities of life and inform them about heaven and hell. This is an action related to the call of the Prophet and on this basis only, will the Prophet give evidence in the Court of the Hereafter as to which of his addressees accepted the message of Truth, and which did not. The Prophet’s mission is also the mission of the followers of Islam. While treading this path, one has to face trouble from the people in getting support; while some give timely support, they later desert, uttering falsehoods. Under these circumstances, it was Trust in God alone which kept the Prophet (or his follower-missionaries) firmly on the true path of their missionary work. To be tolerant of whatever is negative in the people, to ignore it and under all circumstances to keep one’s eyes fixed on God: these are the real assets of one who performs work.
Và đừng làm theo lời nói xàm bậy của những kẻ vô đức tin và những tên đạo đức giả về mọi điều mà chúng mời gọi nhằm ngăn chặng tôn giáo của Allah, hãy từ bỏ họ. Mong rằng điều đó khiến họ trở lại tin tưởng vào những gì mà Ngươi mang đến cho họ. Và hãy ủy thác hết tất cả mọi việc của Ngươi cho Allah, luôn cả việc được chiến thắng trước kẻ thù. Bởi vì, Allah đủ làm một phò trợ để cho một đám bề tôi dựa dẫm và phó thác những gì mà họ mong muốn ở trần gian này và Ngày Sau.
Allah'ın dininden alıkoymaya çağıran kâfirlere ve münafıklara itaat etme ve onlardan yüz çevir. Umulur ki bu; onların senin getirdiklerine iman etmeleri için daha faydalı olur. Her işinde Allah'a güvenip dayan. Düşmanlarına karşı zafer kazanman Yüce Allah'a dayanman gereken işlerdendir. Kulların, dünya ve ahiret işlerinde kendisine itimat etmeleri için vekil olarak Allah yeter.
And do not obey the disbelievers and the hypocrites in their call to preventing people from the religion of Allah, and turn away from them; perhaps that will be more effective in them believing in what you have brought to them. And rely on Allah in all your matters, of which is His helping you against your enemies. Allah is sufficient as a guardian the servants can rely upon in all their affairs in the world and the Hereafter.
Janganlah engkau menaati seruan orang-orang kafir dan orang-orang munafik untuk menghalang-halangi agama Allah dan berpalinglah dari mereka, mudah-mudahan hal itu bisa menarik mereka untuk beriman kepada ajaran yang engkau bawa. Bergantunglah kepada Allah dalam segala urusanmu, di antaranya dalam meminta pertolongan untuk mengalahkan musuh-musuhmu. Cukuplah Allah sebagai pelindung, kepada-Nya hamba-hamba bersandar dalam segala urusan mereka di dunia dan di akhirat.
Huwag kang tumalima sa mga tagatangging sumampalataya at mga mapagpaimbabaw sa ipinaaanyaya nila na pagbalakid sa relihiyon ni Allāh. Umayaw ka sa kanila sapagkat harinawang iyon ay maging higit na mag-anyaya na sumampalataya sila sa inihatid mo sa kanila. Sumandig ka kay Allāh sa lahat ng mga nauukol sa iyo. Kabilang sa mga ito ang pag-aadya laban sa mga kaaway mo. Nakasapat si Allāh bilang Pinananaligan na sinasandigan ng mga tao sa lahat ng mga nauukol sa kanila sa Mundo at Kabilang-buhay.
E non obbedire ai miscredenti e agli ipocriti nei loro inviti a ostacolare la religione di Allāh, e non curarti di loro: potrebbe essere un atteggiamento migliore, affinché credano a ciò che hai loro comunicato. Affidati ad Allāh in tutti i tuoi affari, incluso il sostegno contro i tuoi nemici; Allāh è Sufficiente come tutore per il suddito che si affida a Lui in tutte le sue questioni, in vita e nell'Aldilà.
N’obéis pas aux mécréants et aux hypocrites lorsqu’ils appellent à éloigner les gens de la religion d’Allah et détourne-toi d’eux. Il se pourra alors qu’ils croient en ce que tu apportes. Remets t’en à Allah dans toutes tes affaires, parmi lesquels il y a la victoire sur tes ennemis. Il suffit d’Allah comme garant à qui les serviteurs s’en remettent dans toutes leurs affaires du bas monde et de l’au-delà.
No obedezcas a los que niegan la verdad ni a los hipócritas cuando intentan impedir que las personas se acerquen a la religión de Al-lah, y aléjate de ellos. Encomiéndate a Al-lah en todos tus asuntos, uno de los cuales es Su ayuda contra tus enemigos. Al-lah es suficiente como Protector, los siervos pueden confiarle todos sus asuntos en este mundo y en el Más Allá.
I nemoj, Poslaniče islama, nevjernike i dvoličnjake slušati u njihovu zahtjevu da se odvraća od Allahoovog puta, okreni se od njih! Možda će to doprinijeti da povjeruju i prihvate ono što si donio. Na dragog se Allaha u svemu osloni, Njemu sve Svoje potrebe povjeri, Allah će te sačuvati od onog od čega strahuješ, pomoći će ti protiv neprijatelja. Na Gospodara se ljudi oslanjaju u svjetovnim i vjerskim pitanjima, jer On im je dovoljan.
Ey Allah'a iman edip, kendilerine gönderdiği din ile amel edenler! Eğer Mümin kadınları nikahlar, sonra da onları kendilerine ilişmeden/cinsel ilişkiye girmeden önce boşarsanız; bu durumda sizin için üzerlerine sayacağınız bir iddet yoktur. Gördükleri hayızın ya da ayların sayısının hesabını yaparak iddet beklemelerine gerek yoktur. Çünkü onlarla ilişkiye girilmediği için rahimlerinde çocuk olmadığı kesin olarak bilinmektedir. O halde onların boşanma sebebi ile kırılan hatırlarını onarmak için mallarınızdan gücünüzün elverdiği kadarını verin. Sonra da onlara zarar vermeden iyilikle yollarını açarak gitmelerine izin verin.
O vi koji vjerujete u Allaha i postupate u skladu sa šerijatom, kad se vjernicama vjenčate pa ih zatim pustite prije nego što stupite s njima u spolni odnos, one u tom slučaju nisu dužne čekati određeno vrijeme (iddet), bez obzira na to računao se iddet po mjesečnim pranjima ili mjesecima (pomoću toga se ustanovi jesu li noseće ili nisu), već ih darujte, shodno svojim mogućnostima, čime ćete ih utješiti i svoju nesmotrenost i podbacivanje ispraviti; od njih se rastavite na lijep način, bez vrijeđanja i uznemiravanja.
49- Ey iman edenler! Mümin kadınları nikâhlayıp da sonra kendilerine dokunmadan onları boşarsanız, sizin onlar üzerinde beklemelerini isteyeceğiniz bir iddet hakkınız yoktur. O nedenle onlara (imkan ölçüsünde bir şeyler) verin ve onları güzel bir şekilde bırakın.
49. Yüce Allah, mü’minlere şunu bildirmektedir: Müminler, hanımları nikâhladıktan sonra onlara dokunmadan önce onları boşayacak olurlarsa, bu durumda hanımların bekleyecekleri bir iddetin varlığı söz konusu değildir. Bu gibi hallerde Allah, kocalara -ayrılma dolayısı ile- hanımlarına, gönüllerini hoş edecek türden maddi bir şeyler vermeyi emretmekte ve arada herhangi bir düşmanlık, kötü söz söyleme, onlardan bir şey isteme veya buna benzer hususlar söz konusu olmaksızın güzel bir şekilde ayrılmalarını istemektedir.
Bu âyet-i kerime boşamanın ancak nikâhtan sonra söz konusu olabileceğine delildir. O nedenle hanımı nikahlamadan önce boşama olmayacağı gibi onu boşamayı nikahına bağlama (yani “Seni nikahladığım takdirde boşsun” dendiği) takdirde de bu, boşama olmaz. Çünkü Yüce Allah:“Mümin kadınları nikahlayıp da sonra… onları boşarsanız” diye buyurarak boşamanın nikahtan sonra söz konusu olacağını bildirmiştir. Bu ise bundan önce böyle bir boşamanın yersiz olacağının delilidir. Tam bir ayrılık ve tam bir haram kılış demek olan boşama/talâk; nikahtan önce söz konusu olmayacağına göre zıhâr veya îlâ ve buna benzer eksik haram kılışlar haydi haydi söz konusu olmaz. Nitekim ilim adamlarının iki görüşünden daha doğru olanı da budur.
Bu buyruk, boşamanın caiz oluşuna da delil gösterilmiştir. Çünkü Yüce Allah, mü’minlerin bu durumu onları kınamaksızın ve azarlamaksızın haber vermektir. Üstelik âyet-i kerimenin başı mü’minlere hitap ile başlamaktadır.
Yine âyet-i kerime, hanımlara dokunmadan önce onları boşamanın caiz oluşuna da delildir. Nitekim Yüce Allah bir başka âyet-i kerimede de şöyle buyurmaktadır:“Kendileri ile temas etmediğiniz... hanımları boşarsanız üzerinize vebal yoktur.”(el-Bakara, 2/236)
Bu ayet, kendisi ile gerdeğe girilmeden önce boşanan kadının iddet beklemesinin söz konusu olmadığına, aksine böyle bir hanımın sadece boşanması ile -ortada bir engel bulunmadığından dolayı- başka biriyle evlenmesinin caiz olduğuna delildir. Yine kadının iddet beklemesinin ancak onunla gerdeğe girilmesinden sonra olacağına da delildir. Gerdeğe girmek ve dokunmaktan kasıt, icma ile kabul olunduğu üzere cinsel ilişkide bulunmaktır. Ayrıca ilişki bulunmaksızın sadece halvet (yalnız bir ortamda baş başa kalmak) da aynı hükümdedir. Nitekim raşid halifelerin fetvaları bu yöndedir ve doğru olan da budur. Koca, hanımının yanına girer de onunla onunla başbaşa kalacak olursa -ister ilişkide bulunsun, ister bulunmasın- kadının iddet beklemesi icab eder.
Kendisine dokunulmadan boşanan kadına gelince; gücü yeten ve eli geniş olana gücü oranında, eli dar olana da kendi gücü oranında muta (mali bir şeyler) vermesi gerekir. Ancak bu, kadın için bir mehir tayin edilmemiş olması halinde böyledir. Eğer tayin edilmiş bir mehri varsa hanımı ile gerdeğe girmeden önce boşadığı takdirde mehrin yarısının ödenmesi gerekir ve bu, mutanın yerine geçer, ayrıca muta vermek gerekmez.
Diğer taraftan hanımı ile gerdeğe girdikten sonra olsun, girmeden önce olsun, ayrılan eşlerin her ikisinin de birbirinden hayırla söz edecek şekilde, güzelce ayrılması gerekir. Bu ayrılma çirkin bir tarzda olmamalıdır. Çünkü böyle bir ayrılık, çok kötü sonuçlar doğurur ve her biri diğeri hakkında pek çok tenkit edici sözler söyler.
Yine bu âyet-i kerime, hanımın iddet beklemesinin, kocanın lehine bir hak olduğuna da delildir. Çünkü Yüce Allah’ın:“sizin onlar üzerinde beklemelerini isteyeceğiniz bir iddet hakkınız yoktur” buyruğu şuna delâlet etmektedir: Eğer cinsel temastan sonra hanımını boşayacak olursa erkeğin kadın üzerinde iddet bekletme hakkı vardır.
Ayrıca vefat ile ayrılık halinde kadının mutlaka iddet beklemesi gerektiğine de delil vardır. Çünkü Yüce Allah’ın:“Sonra onları boşarsanız” buyruğu bunu gerektirmektedir.
Diğer taraftan âyet-i kerime, kendisi ile gerdeğe girilmemiş hanım dışında kalan ve kocalarından bir şekilde ayrılan hanımların iddet beklemekle yükümlü olduğuna da delil teşkil etmektedir.
If a man marries a woman, but divorces her before the marriage is consummated, the waiting period (‘iddah) does not have to be observed, as happens in ordinary cases. But Islamic ethical considerations demand that the separation of husband and wife should be as dignified as their coming together was. If some alimony (mahr) was fixed for the concerned lady, then the man shall have to repay half of that. Otherwise, she should be graciously sent off after being given some amount commensurate with her status and the man’s capacity to pay. The woman is permitted to enter into a second marriage immediately, if she wants to do so. There is no need for her to observe the waiting period.
"Hai orang-orang yang beriman, apabila kamu menikahi pe-rempuan-perempuan yang beriman, kemudian kamu menceraikan mereka sebelum kamu mencampurinya, maka sekali-kali tidak wajib atas mereka beriddah untukmu yang kamu minta menyem-purnakannya. Maka berilah mereka mut'ah dan lepaskanlah mereka itu dengan cara yang sebaik-baiknya." (Al-Ahzab: 49).
(49) Allah سبحانه وتعالى menyampaikan kepada orang-orang beriman, bahwa mereka apabila telah menikahi wanita-wanita beriman kemudian menceraikannya sebelum mencampuri mereka, maka mereka tidak wajib beriddah dalam hal ini yang dituntut oleh suami terhadap mereka; dan Allah memerintahkan kepada mereka untuk memberikan mut'ah dalam kondisi seperti ini berupa sebagian harta benda yang bisa menjadi penguat perasaan-perasaan (luka hati) me-reka karena mereka dicerai; dan Allah memerintahkan juga untuk mencerai mereka dengan cara yang baik, tidak saling memusuhi, tidak saling memaki, tidak saling menuntut dan lain sebagainya.
1. Dengan ayat ini diambil dalil bahwa talak (perceraian) tidak terjadi kecuali setelah nikah. Maka kalau seorang laki-laki menceraikannya sebelum menikahinya, atau menggantungkan perceraiannya pada pernikahannya, maka talak tidak terjadi, karena Firman Allah سبحانه وتعالى, ﴾ إِذَا نَكَحۡتُمُ ٱلۡمُؤۡمِنَٰتِ ثُمَّ طَلَّقۡتُمُوهُنَّ ﴿ "Apabila kamu menikahi perempuan-perempuan yang beriman, kemudian kamu menceraikan mereka." Allah menetapkan talak sesudah terjadi pernikahan. Ini menunjukkan bahwa talak sebelum nikah tidak mempunyai tempat (pembahasan). Dan apabila talak, yang pada hakikatnya adalah perceraian penuh dan pengharaman yang utuh itu tidak terjadi sebelum nikah, maka pengharaman yang tidak sempurna karena kasus zhihar atau ila’ dan yang serupa dengannya adalah tentu lebih utama dan lebih pasti tidak akan terjadi sebelum nikah. Demikian-lah menurut salah satu pendapat ulama yang paling shahih.
2. Dan ayat tersebut dijadikan dalil pula atas diperboleh-kannya talak, sebab Allah سبحانه وتعالى mengabarkan tentang orang-orang Mukmin dengan nada tidak mencela mereka karenanya, dan Dia juga tidak mencerca mereka, padahal ayat tersebut dimulai dengan sapaan kepada orang-orang Mukmin.
3. Dan ayat tersebut juga (dijadikan dalil) atas diperbolehkan-nya talak sebelum terjadinya hubungan suami istri, sebagaimana dikatakan di dalam ayat yang lain,
﴾ لَّا جُنَاحَ عَلَيۡكُمۡ إِن طَلَّقۡتُمُ ٱلنِّسَآءَ مَا لَمۡ تَمَسُّوهُنَّ ﴿
"Tidak ada kewajiban membayar mahar atas kamu, jika kamu men-ceraikan istri-istrimu sebelum kamu bercampur dengan mereka." (Al-Baqarah: 236).
4. Dan ayat tersebut menunjukkan bahwa istri yang dicerai sebelum dicampuri itu tidak ada kewajiban beriddah, akan tetapi hanya dengan terjadinya talak tersebut ia boleh langsung menikah, tanpa ada penghalang yang menghalanginya.
5. Dan ayat tersebut menunjukkan bahwa ia wajib beriddah (jika perceraian terjadi) sesudah adanya hubungan suami istri. Lalu apakah yang dimaksud dukhul (masuk, mencampuri) dan bersentuhan di sini adalah jimak (persetubuhan), sebagaimana telah menjadi keputusan ijma'? Ataukah khulwah (berdua-duaan) itu (juga termasuk bermakna dukhul) sekalipun tidak terjadi perse-tubuhan dengannya, sebagaimana difatwakan oleh para Khulafa` Rasyidin. Inilah pendapat yang shahih. Maka ketika dia masuk mengunjunginya, baik dia menyetubuhinya ataupun tidak, apabila ia telah berdua-duaan dengannya, maka istri wajib beriddah.
6. Dan ayat tersebut menjadi dalil bahwa perempuan yang dicerai sebelum terjadi hubungan intim hendaklah diberi mut'ah (semacam cendra mata) oleh mantan suami yang mampu menurut kadar kemampuannya dan suami yang kurang mampu pun me-nurut kemampuannya. Hal ini dilakukan apabila mahar perni-kahan belum ditetapkan. Akan tetapi kalau mantan istri ini sudah ditetapkan maharnya, maka kalau dicerai sebelum adanya hubu-ngan intim, maka maharnya dibagi dua, dan itu sudah mencukupi (mewakili) mut'ah.
7. Dan ayat tersebut menjadi dalil bahwa seharusnya suami yang menceraikan istrinya sebelum mencampuri atau telah men-campurinya harus menceraikannya secara baik-baik, perceraian yang kedua belah pihak saling memuji, dan tidak boleh dengan cara yang tidak baik. Sebab hal yang demikian itu (mencerai tidak dengan cara yang terbaik) mengandung keburukan yang ditim-bulkannya, seperti masing-masing pihak akan saling mencela dan menjatuhkan pihak lain lebih banyak lagi.
8. Dan ayat tersebut juga menunjukkan bahwa iddah itu ada-lah hak suami, berdasarkan FirmanNya, ﴾ فَمَا لَكُمۡ عَلَيۡهِنَّ مِنۡ عِدَّةٖ ﴿ "maka sekali-kali tidak wajib atas mereka beriddah untukmu." Mafhumnya (makna tersiratnya) menunjukkan bahwa kalau seandainya sang suami menceraikannya setelah adanya hubungan intim, maka dia mempunyai hak iddah atas istrinya.
9. Dan ayat tersebut menunjukkan bahwa istri yang dipisah karena wafat hendaklah melakukan iddah secara pasti, karena Firman Allah سبحانه وتعالى, ﴾ ثُمَّ طَلَّقۡتُمُوهُنَّ ﴿ "Kemudian kamu menceraikan mereka." (Al-Ayat).
10. Dan ayat tersebut menunjukkan bahwa sesungguhnya istri-istri selain yang belum dicampuri, dari kalangan yang dicerai karena suami meninggal dunia atau masih hidup, maka mereka wajib melakukan iddah.
O voi che credete in Allāh e che fate ciò che Egli vi ha prescritto, se contraete con le credenti un contratto di matrimonio e poi divorziate da esse prima che venga consumato, non potete obbligarle a rispettare il periodo di attesa, sia dichiarando la propria purezza che attendendo che siano trascorsi i mesi previsti, in modo da accertarsi che non siano gravide, poiché il matrimonio non è stato consumato; e fatele vivere degnamente, secondo le vostre possibilità, per rasserenarle del divorzio che hanno appena affrontato, e lasciate che raggiungano i loro famigliari senza fare loro alcun male.
A Gift and no (Iddah) for Women Who are divorced before Consummation of the Marriage
This Ayah contains many rulings, including the use of the word Nikah for the marriage contract alone. There is no other Ayah in the Qur'an that is clearer than this on this point. It also indicates that it is permissible to divorce a woman before consummating the marriage with her.
الْمُؤْمِنَـتِ
(believing women) this refers to what is usually the case, although there is no difference between a believing (Muslim) woman and a woman of the People of the Book in this regard, according to scholarly consensus. Ibn `Abbas, may Allah be pleased with him, Sa`id bin Al-Musayyib, Al-Hasan Al-Basri, `Ali bin Al-Husayn Zayn-ul-`Abidin and a group of the Salaf took this Ayah as evidence that divorce cannot occur unless it has been preceded by marriage, because Allah says,
إِذَا نَكَحْتُمُ الْمُؤْمِنَـتِ ثُمَّ طَلَّقْتُمُوهُنَّ
(When you marry believing women, and then divorce them) The marriage contract here is followed by divorce, which indicates that the divorce cannot be valid if it comes first. Ibn Abi Hatim recorded that Ibn `Abbas, may Allah be pleased with him, said, "If someone were to say, `every woman I marry will ipso facto be divorced,' this does not mean anything, because Allah says:
يأَيُّهَا الَّذِينَ ءَامَنُواْ إِذَا نَكَحْتُمُ الْمُؤْمِنَـتِ ثُمَّ طَلَّقْتُمُوهُنَّ
(O you who believe! When you marry believing women, and then divorce them....)." It was also reported that Ibn `Abbas, may Allah be pleased with him, said: "Allah said,
إِذَا نَكَحْتُمُ الْمُؤْمِنَـتِ ثُمَّ طَلَّقْتُمُوهُنَّ
(When you marry believing women, and then divorce them.) Do you not see that divorce comes after marriage" A Hadith to the same effect was recorded from `Amr bin Shu`ayb from his father from his grandfather, who said: "The Messenger of Allah ﷺ said:
«لَا طَلَاقَ لِابْنِ آدَمَ فِيمَا لَا يَمْلِك»
(There is no divorce for the son of Adam with regard to that which he does not possess.) This was recorded by Ahmad, Abu Dawud, At-Tirmidhi and Ibn Majah. At-Tirmidhi said, "This is a Hasan Hadith, and it is the best thing that has been narrated on this matter." It was also recorded by Ibn Majah from `Ali and Al-Miswar bin Makhramah, may Allah be pleased with them, that the Messenger of Allah ﷺ said:
«لَا طَلَاقَ قَبْلَ نِكَاح»
(There is no divorce before marriage.)
فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا
(no `Iddah have you to count in respect of them.) This is a command on which the scholars are agreed, that if a woman is divorced before the marriage is consummated, she does not have to observe the `Iddah (prescribed period for divorce) and she may go and get married immediately to whomever she wishes. The only exception in this regard is a woman whose husband died, in which case she has to observe an `Iddah of four months and ten days even if the marriage was not consummated. This is also according to the consensus of the scholars.
فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحاً جَمِيلاً
(So, give them a present, and set them free in a handsome manner.) The present here refers to something more general than half of the named dowery or a special gift that has not been named. Allah says:
وَإِن طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ وَقَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ مَا فَرَضْتُمْ
(And if you divorce them before you have touched (had a sexual relation with) them, and you have fixed unto them their due (dowery) then pay half of that) (2:237). And Allah says:
لاَّ جُنَاحَ عَلَيْكُمْ إِن طَلَّقْتُمُ النِّسَآءَ مَا لَمْ تَمَسُّوهُنَّ أَوْ تَفْرِضُواْ لَهُنَّ فَرِيضَةً وَمَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُهُ وَعَلَى الْمُقْتِرِ قَدْرُهُ مَتَـعاً بِالْمَعْرُوفِ حَقًّا عَلَى الْمُحْسِنِينَ
(There is no sin on you, if you divorce women while yet you have not touched them, nor fixed unto them their due (dowery). But bestow on them gift, the rich according to his means, and the poor according to his means, a gift of reasonable amount is a duty on the doers of good.) (2:236) pIn Sahih Al-Bukhari, it was recorded that Sahl bin Sa`d and Abu Usayd, may Allah be pleased with them both, said, "The Messenger of Allah ﷺ married Umaymah bint Sharahil, and when she entered upon him he reached out his hand towards her, and it was as if she did not like that, so he told Abu Usayd to give her two garments." `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said "If the dowery had been named, she would not be entitled to more than half, but if the dowery is not been named, he should give her a gift according to his means, and this is the "handsome manner."
O those who have faith in Allah and do whatever Allah has legislated for them! When you tie the knot of marriage with believing women, and then you divorce them before consummating the marriage with them, they are not required to go through the waiting period for you, regardless of whether it is through menstrual cycles or by counting months. This is because their wombs being free is known due to you having not consummated marriage with them. Also, give them some compensation according to your financial situations to console their broken emotions as a result of divorce, and clear the way for them to return to their families without causing them any inconvenience.
Wahai orang-orang yang beriman kepada Allah dan mengerjakan apa yang Dia syariatkan bagi mereka! Jika kalian telah melakukan akad nikah dengan perempuan-perempuan beriman, kemudian kalian menceraikan mereka sebelum kalian menggauli mereka maka tidak ada masa idah atas mereka bagimu, baik dengan hitungan haid atau hitungan bulan, sebab rahim mereka pasti bersih karena tidak ada hubungan badan dengan mereka. Namun, berilah mereka mut'ah (hadiah) dari harta-harta kalian sebatas kemampuan kalian, sebagai ganti atas perasaan mereka yang sedih akibat perceraian itu dan biarkanlah mereka kembali kepada keluarga mereka tanpa disakiti.
Ô vous qui croyez en Allah et mettez en pratique ce qu’Il vous a prescrit, lorsque vous concluez un acte de mariage avec des croyantes puis que vous les répudiez avant de l’avoir consommé, vous ne pouvez leur imposer un délai de viduité, qu’il soit compté en cycles menstruels ou en mois, puisque leurs utérus sont vides avec certitude. Donnez-leur de vos biens selon votre situation matérielle afin de les consoler et laissez-les rejoindre leurs familles sans vous en prendre à elles.
Hỡi những ai đã tin tưởng nơi Allah và làm theo giáo luật của Ngài! Nếu các ngươi kết hôn với những phụ nữ có đức tin, rồi sau đó các ngươi li hôn họ trước khi các ngươi ăn nằm với họ thì các ngươi không cần phải áp dụng thời gian 'Iddah, dù là chu kỳ kinh hay các tháng, vì đã biết rõ họ không mang thai do các ngươi chưa ăn nằm với họ. Nhưng các ngươi hãy tặng cho họ một số tiền theo khả năng của các ngươi coi như một sự bù đắp cho họ bởi cuộc li hôn và trả tự do cho họ một cách tử tế, không gây hại đến họ.
¡Aquellos que creen en Al-lah y actúan conforme a lo que Él ha legislado para ellos! Si se unen en matrimonio con mujeres creyentes, y luego se divorcian antes de consumar el matrimonio con ellas, no están obligados a pasar por el período de espera para volver a casarse, sin importar si es a través de ciclos menstruales o si se cuentan los meses. Esto se debe a que sus vientres están libres ya que no han consumado el matrimonio con ellas. Además, deben concederles una compensación según su situación financiera como consuelo, y para allanar el camino para que regresen con sus familias sin causarles ningún inconveniente.
Commentary
Some attributes and the special eminence of the Holy Prophet ﷺ have been mentioned in the preceding verse. Some special rules that are exclusive to him in matters of marriage and divorce are intended to be mentioned in forthcoming verses in which he has a distinction over the general Ummah. But before that, a general rule regarding divorce has been mentioned as a prologue which is applicable to all Muslims in general.
There are three injunctions regarding divorce in this verse.
The first injunction is that if after nikah (marriage) a woman is divorced before the spouses have had full privacy اَلخَلوۃ الصحیحۃ (Al-khalwah As-sahihah), then she is not liable to any period of عِدَّہ ` iddah (waiting period), which means that she can enter into another marriage immediately. In the present verse, 'touching' means having sexual intercourse, either actually or by presumption, because if the spouses meet together at a private place without any apprehension of interference by someone and there is nothing to prevent them from having sex, this type of privacy اَلخَلوۃ الصحیحۃ (Al-khalwah As-sahihah) carries the same legal consequences as an actual intercourse.
The second injunction is that the divorced woman should be separated gracefully and by giving some gifts to her. Giving something to a divorced woman at the time of her departure is desirable according to Sunnah, and in some cases it is compulsory as elaborated in verse 236 of Surah –Baqarah لَّا جُنَاحَ عَلَيْكُمْ إِن طَلَّقْتُمُ النِّسَاءَ مَا لَمْ تَمَسُّوهُنَّ There is no sin on you if you divorce women when you have not touched them. 2:236). The use of the word 'mata" here is perhaps based on the wisdom that this word has a wide and general meaning and is applicable to anything which may be beneficial, which includes the woman's obligatory rights, like mahr (dower), etc., which means that the dower, if not already paid, has to be paid at the time of divorce gladly; and it also includes her rights that are not compulsory, for example, a set of clothes to be gifted to her at the time of departure, which is mustahab (commendable) in respect of every divorced woman and the Qur'an has persuaded the husband for both, the compulsory as well as commendable rights.
A leading scholar of Hadith ` Abd Ibn Humayd has narrated the dictum of Sayyidna Hasan ؓ that every divorced woman has to be given something as mut'ah whether one has had Al-khalwah Assahihah (full privacy) with her or not and whether her mahr (dower) was fixed or not.
Details of Mut'ah to be given at the time of Divorce
Badai', the famous book of Hanafi fiqh has mentioned that mut'ah of divorce means those clothes which a woman wears necessarily when going out. It includes a pair of trousers, long shirt, shawl and a large sheet as covering from head to feet. Clothes can be graded as high quality, medium and ordinary. Muslim jurists have determined that if both the husband and wife belong to wealthy families, the clothes have to be of high quality; if they are both poor, then the clothes should be of ordinary quality, and if one is poor and the other wealthy, then the clothes may be of medium quality.
Islam's matchless teaching in discharging social obligations gracefully
Recognition of rights and a courteous behavior towards others is restricted in common practice to relatives, friends and at the best it is extended to common people. Recognizing and discharging of the rights of opponents and foes and devising rules and regulations for their execution is a distinct feature of Islamic teachings. Although many organizations have been established in our days exclusively for the protection of human rights, and some rules and regulations have also been devised for this purpose. Huge sums of money are collected as donations from all over the world for this objective, but all of them are politically oriented and whenever they do help the suffering people, such help is not available everywhere, nor is it without a motive. It is rather given to fulfill their own political aims. And, supposing, these organizations do start functioning properly to serve the suffering humanity, the most they can do is to help when some area is affected by a devastating storm, epidemic disease, etc. But who would know about the suffering of individuals and single persons? Who can reach them? Let us look at the matter of divorce which obviously is a result of mutual discord, anger and disharmony which usually results in the relationship which was established on the basis of extreme concord, love and affection changing to the opposite i.e. combined emotions of hate enmity and revenge. The above mentioned verse of the Holy Qur'an and many other similar verses have given such instructions to Muslims to be observed right at the time of divorce that they fully test gracefulness of behavior and courteous discharge of social obligations. The emotions keep on inciting one to take as much revenge as one can from the woman who has inflicted so much pain and agony to him that the relationship had to be terminated. But the noble Qur'an has bound the common divorced woman to stay during the period of ` iddah in the house of her husband; it has been made obligatory on the husband not to turn the divorced woman out of his house during the period of ` iddah and to continue to provide her the usual daily maintenance and upkeep during that period. It has also been made desirable for the husband to give her mut ah i.e. a set of clothes at the time of departure after completion of the period of ` iddah and to release her with grace and respect. Only those women are exempt from the period of ` iddah who have only gone through nikah without stepping into the husband's house, without having had true privacy, but more stress has been laid on offering mut'ah to them as compared to other women.
The third injunction is: (سَرِّحُوهُنَّ سَرَاحًا جَمِيلًا) "Release them gracefully" which has imposed a restriction on the husband not to say anything harsh even verbally nor to indulge in taunts or sarcasms.
Only that person can honor the rights of the opponents during confrontation who can control his emotions and passions. All the teachings of Islam have laid due emphasis on this principle.
O mga sumampalataya kay Allāh at gumawa ayon sa isinabatas Niya para sa kanila, kapag nakapagsagawa kayo sa mga babaing mananampalataya ng isang kasunduan ng kasal, pagkatapos nagdiborsiyo kayo sa kanila bago ng pakikipagtalik sa kanila, walang ukol sa inyo ng tungkulin sa kanila na isang `iddah (panahon ng paghihintay bago mag-asawang muli) maging ito man ay batay sa [bilang ng] mga pagreregla o mga buwan dahil sa pagkakaalam sa kawalang-laman ng mga sinapupunan nila dahil sa kawalan ng pakikipagtalik sa kanila. Magpatamasa kayo sa kanila ng mga salapi ninyo alinsunod sa kaluwagan ninyo bilang pampalubag-loob sa mga damdamin nilang nasaktan dahil sa diborsiyo. Hayaan ninyo sila sa landas nila ayon sa nakabubuti nang walang pananakit sa kanila.
50- Ey Peygamber! Şüphesiz Biz sana mehirlerini verdiğin hanımlarını, Allah’ın sana ganimet olarak verdikleri içinden sahip olduğun cariyeleri, seninle beraber hicret eden amca kızlarını, hala kızlarını, dayı kızlarını ve teyze kızlarını sana (ve ümmetine) helâl kıldık. Bir de kendini (mehirsiz) Peygambere bağışlayan ve Peygamberin de nikahlamak istediği mü’min kadınları, diğer mü’minlere değil de yana yalnız sana has olmak üzere (helal kıldık). Biz mü’minlere eşleri ve sahip oldukları cariyeler hususunda neleri farz kıldığımızı pek iyi biliriz. (Bu hükümleri koymamız) sana bir sıkıntı olmasın diyedir. Allah çok bağışlayıcıdır, pek merhametlidir.
50. Yüce Allah, Rasûlüne hem kendisine hem de mü’minlere ortak olarak helâl kıldıkları ile sadece kendisine has olmak üzere helâl kıldığı şeyleri, lütfunun bir tecellisi olarak ihsan ettiğini belirterek şöyle buyurmaktadır:“Ey Peygamber! Şüphesiz Biz sana mehirlerini verdiğin hanımlarını... helâl kıldık.” Yani mehirlerini kendilerine vermiş olduğun hanımların sana helâldir. Bu husus, kendisi ile diğer mü’minler arasında ortak bir husustur. Müminlere de aynı şekilde mehirlerini verdikleri hanımlar helâldir.
Aynı şekilde biz “Allah’ın sana ganimet verdikleri içinden sahip olduğun cariyeleri” de helâl kıldık. Yani ister cariye olsunlar, ister kocaları bulunan ya da bulunmayan hür kadınlar olsun, kâfirlerden ganimet olarak aldığın kadınları da helâl kılmışızdır. Bu da onunla diğer mü’minler arasında ortak bir husustur.
Yine onunla mü’minler arasında helâl kılınması bakımından ortak olan bir diğer husus da şu buyrukta dile getirilmektedir:“seninle beraber hicret eden amca kızlarını, hala kızlarını, dayı kızlarını ve teyze kızlarını” da helâl kıldık. Amca, hala, dayı ve teyze tabirleri bunların yakın olanlarını da uzak olanlarını da kapsamaktadır. Bu buyruk helâl kılınan hanımların sınırlarını tespit etmektedir. Bunun mefhumundan da şu anlaşılmaktadır: Bunların dışında kalan (daha)yakın akrabalarla -Nisa Suresi’nde de geçtiği gibi- evlenilmesi helâl değildir. Yani akrabalar arasından anılan bu dört akraba kadın dışındakilerle evlenmek, mubah değildir. Bunların dışında kalan gerek füru gerek usul akrabalar, anne-babanın -ne kadar aşağı gidilirse gidilsin- füruu ile bunların sulbünden gelen bunlardan yukarıdakilerin furuu ile evlenmek mubah değildir.“seninle beraber hicret eden” kaydı, bu kimselerin Allah Rasûlüne helâl olmaları için anılmış bir kayıttır. Bu hususta âyet-i kerimenin tefsiri ile ilgili olarak ileri sürülen görüşlerden doğru olanı budur. Peygamber’in dışındakilere gelince böyle bir kaydın, nikahın sıhhati için bir şart olmadığı malumdur.
Aynı şekilde biz sana “kendini (mehirsiz) Peygambere bağışlayan ve Peygamberin de nikahlamak istediği mü’min kadınları” sırf kendisini bağışlaması ile helâl kıldık. Elbette ki bu, peygamberin isteğine bağlıdır. “diğer mü’minlere değil de yana yalnız sana has olmak üzere”yani kendisini bağışlayan mü’min kadın ile evlenmenin mubahlığı sana hastır. Müminlere gelince onların bir hanımın, sırf kendisini bağışlaması yoluyla onu nikahlarına almaları helâl olmaz.“Biz mü’minlere eşleri ve sahip oldukları cariyeler hususunda neleri farz kıldığımızı pek iyi biliriz.” Biz, mü’minlerin görevlerinin ne olduğunu, onlara eşlerden ve cariyelerden nelerin helâl olup nelerin helâl olmadığını biliyoruz. Onlara bu hususları da bildirmiş, bunlar ile ilgili farz hükümleri de açıklamış bulunuyoruz. Bu âyet-i kerimede bulunup da onlara muhalif olan haller ise sadece ona has kılınmış bir özellik demektir. zira Yüce Allah’ın:“Ey Peygamber! Şüphesiz Biz sana... helâl kıldık” buyruğu, peygambere yönelik hitaptır. Diğer taraftan “diğer mü’minlere değil de yana yalnız sana has olmak üzere” buyruğu da bunu gerektirmektedir. Yani ey Peygamber, biz diğer mü’minlere mubah kılmadığımızı sana mubah kıldık. Senden başkası için tutmadığımız bu geniş çerçeveyi senin için genişlettik.
Bu hükümleri “sana sıkıntı olmasın diye”böyle hükmettik. Bu ise Allah’ın, Rasûlüne verdiği ileri derecedeki önemi göstermektedir.“Allah çok bağışlayıcıdır, pek merhametlidir.” Her zaman mağfiret ve rahmet sıfatları ile muttasıftır. Hikmetinin gereği olarak ve indirilmelerine sebep teşkil eden hususların mevcut olması halinde mağfiret ve rahmetini, cömertlik ve ihsanını onlara indirir.
Hỡi Thiên Sứ! Quả thật, TA đã cho phép Ngươi ăn nằm cùng với các bà vợ mà Ngươi đã đưa tiền cưới hỏi Mahhar cho họ, ngoài ra TA còn hợp pháp hóa cho Ngươi với những người dưới quyền sở hữu của Ngươi là nữ tù binh mà Allah đã ban cho Ngươi qua chiến tranh. Bên cạnh đó, Ngài còn cho phép Ngươi cưới những người phụ nữ như con gái của chú Ngươi, của cô Ngươi, của cậu Ngươi, của dì Ngươi và những người phụ nữ di cư cùng với Người từ Makkah đến Madinah. TA còn đặc biệt cho phép Ngươi cưới những người phụ nữ đức hạnh có đức tin tự nguyện hiến dâng đời mình cho Ngươi mà không cần đòi hỏi tiền cưới Mahhar nếu như Ngươi muốn cưới các nàng. Đó là ân điển đặc biệt TA giành riêng cho Ngươi, ngoài Ngươi ra trong cộng đồng của Ngươi không ai có được đặc ân đó. Quả thật, TA biết rõ điều đã ra lệnh cho những người có đức tin về hôn nhân là họ không được cưới vượt quá bốn người vợ. Và đó là những gì mà giáo lý TA đã quy định cho họ đó cũng là vấn đề đối với họ bởi gì những người phụ nữ tù binh nằm dưới quyền sở hữu của họ nếu như họ muốn tận hưởng những người phụ nữ đó thì thật sự không có con số giới hạn. Những gì TA đã cho phép Ngươi và điều không cho phép ngoài Ngươi đã được liệt kê rõ, do đó sẽ không có sự khó khăn hay khó dễ gì với Ngươi và quả thật, Allah là Đấng Hằng Tha Thứ cho đám bề tôi của Ngài biết hối cải và Ngài là Đấng Hằng Khoan Dung cho họ.
Commentary
These verses contain seven injunctions about marriage and divorce that are specific to the Holy Prophet t and these specifics signify his distinctive eminence and his special honor. Some of these injunctions are such that their being specific to the Holy Prophet t is absolutely plain and obvious and some of them are such that, despite their being general for all Muslims, they are subject to certain conditions and qualifications that are specific to the Holy Prophet ﷺ . The details are given below:
The First injunction
إِنَّا أَحْلَلْنَا لَكَ أَزْوَاجَكَ اللَّاتِي آتَيْتَ أُجُورَهُنَّ (0 prophet We have made lawful (halal) for you all your wives whom you have given their dowers - 50.) Apparently, this ruling is general for all Muslims, because their existing wives are lawful for them too, but the reason for its being specific is that, at the time of revelation of this verse, the Holy Prophet ﷺ had more than four wives, while it is not permissible for Muslims in general to keep more than four wives at any time. So it was particular for the Holy Prophet ﷺ that having more than four wives was made lawful for him.
The words, اللَّاتِي آتَيْتَ أُجُورَهُنَّ "whom you have given their dowers" in this verse are not of restrictive nature nor a pre-condition for permissibility of keeping them as wives, but it is a statement of fact that the Holy Prophet ﷺ had paid the mahr (dower) of all the women with whom he had performed nikah promptly in cash and did not leave it as debt payable by him. His noble practice was to pay or give whatever was due to him immediately and became free of the liability, without delaying it unnecessarily. The statement of this fact is to persuade Muslims in general to follow this practice.
The second Injunction
وَمَا مَلَكَتْ يَمِينُكَ مِمَّا أَفَاءَ اللَّـهُ عَلَيْكَ (And those (bond women) whom you own out of the captives Allah has given to you as spoils of war" ).
The word أَفَاءَ used here for the spoils of war is فَیٔ 'fai' which in its technical sense is restricted to the wealth acquired from the enemy without actual fighting. But at times it is used for the spoils of war acquired through actual fighting. Here the word is used in a general sense. Moreover, it does not mean that only those slave-girls will be lawful for him who would come to him as his share in the spoils of war, but the permissibility covers those bondwomen also who were purchased by him. But, apparently, in this injunction, there is nothing particular for the Holy Prophet ﷺ because this is a rule for all Muslims and the whole Ummah that those bondwomen whom they own as their share in the spoils of war or those who are purchased for a price are lawful for them. At the same time the style of the context indicates that the injunctions contained in these verses should have some special applications for the Holy Prophet ﷺ . As such it is stated in 'Ruh ul-Ma’ ani' as a particularity of the Holy Prophet ﷺ that just as the nikah of any of his wives with any other Muslim is not lawful after him, similarly any of his bondwomen is not lawful for any Muslim after him ﷺ . Accordingly the nikah of Sayyidah Mariyah Al-Qibtiyyah ؓ who was sent by the Roman Emperor Muqauqis as gift to the Holy Prophet ﷺ ، was not made lawful for anyone after him.
The third Injunction
بَنَاتِ عَمِّكَ وَبَنَاتِ عَمَّاتِكَ The daughters of paternal uncle and of paternal aunts and the daughters of the maternal uncle and of maternal aunt have been made lawful for the Holy Prophet ﷺ . This injunction includes all the women of his "father's family and of his mother's family". And this rule is, though, applicable to all Muslims in general, yet in the case of the Holy Prophet ﷺ it has been subjected to a condition imposed on him exclusively that they must have migrated with him from Makkah- not necessarily in his company or at the same time, but the words, "with you" are to denote that they should have migrated at any time in accordance with his command. If any of them did not migrate for any reason, they did not become lawful for him as was the case with Umm Hani' رضی اللہ تعالیٰ عنہا the daughter of his paternal uncle Abu Talib who, as per her statement, was not lawful for the Holy Prophet ﷺ ، because she did not migrate from Makkah.
Migration being the condition of lawfulness for the Holy Prophet ﷺ was only with regard to the women of his parent's family. This condition was not applicable to other women in general - their being Muslim was enough. The wisdom in applying this condition of migration for the women of his parent's family was perhaps that the women of the family are proud of their family which is unbecoming for the wife of a prophet. This propensity was taken care of by imposing the condition of migration, because only that women would migrate whose love for Allah and His Messenger t prevails over her love for her family, home and property. Also, one has to suffer great difficulties during migration and these sufferings in the way of Allah have a special place in ones spiritual reform.
Fourth Injunction:
وَامْرَأَةً مُّؤْمِنَةً إِن وَهَبَتْ نَفْسَهَا لِلنَّبِيِّ إِنْ أَرَادَ النَّبِيُّ أَن يَسْتَنكِحَهَا خَالِصَةً لَّكَ مِن دُونِ الْمُؤْمِنِينَ
"And a believing woman who offers herself for (marrying) the prophet without dower if the prophet wishes to bring her into his marriage, these rules being exclusive for you, and not for the (rest of the) believers". (33:50)
The exclusiveness of this exception for the Holy Prophet ﷺ is absolutely obvious, because dower is an essential condition for the marriage of common Muslims, so much so that if, at the time of marriage, the woman says that she does not want any dower or the man says that he will not pay any dower, even this mutual agreement is considered by Shari'ah as null and void, and dower as prevalent in their families would become compulsory. Only the Holy Prophet ﷺ has been exclusively permitted to marry without dower when the woman is desirous of marriage with him without dower.
Scholars differ in determining whether the Holy Prophet ﷺ did actually marry a woman without dower who offered herself for marriage without dower. Some scholars say that marriage of the Holy Prophet t with a woman in this way is not proved, whereas some others have proved some such marriages (Ruh ul-Ma’ ani)
Some scholars have considered the sentence خَالِصَةً لَّكَ ( exclusively for you) to be specific to the fourth injunction, whereas some other commentators like Zamkhshri, etc., have applied it to all the injunctions mentioned before it, meaning that all the above mentioned rules are exclusively for the Holy Prophet ﷺ . And at the end it is stated ' لِكَيْلَا يَكُونَ عَلَيْكَ حَرَجٌ which means that these injunctions have been made exclusive for the Holy Prophet ﷺ to save him from any difficulty. Of these exclusive rules mentioned above, the first rule wherein more than four wives have been allowed for him and the fourth rule that marriage without dower has been made lawful for him are obviously meant to facilitate and remove difficulties; but the second, third and fifth rules apparently add more conditions which should increase difficulty. But this is a hint that despite these conditions being apparently more strict, they are, in fact, for his good because in their absence he would have suffered from mental anguish. As such, even the additional conditions are to remove his difficulty.
Fifth Injunction:
The fifth injunction deduced from the words "believing women" in the above verses is that unlike the common Muslims who can marry the Christian or Jewish women, it is not permissible for the Holy Prophet ﷺ to marry them. It is necessary for him that his wives are Muslims.
After stating the exclusiveness of the five rules for the Holy Prophet ﷺ ، the Holy Qur'an has briefly mentioned the rule for Muslims in general:
قَدْ عَلِمْنَا مَا فَرَضْنَا عَلَيْهِمْ فِي أَزْوَاجِهِمْ وَمَا مَلَكَتْ أَيْمَانُهُمْ
"We know what We have prescribed for them in respect of their wives and the slave girls they own" - 50.
It means that the above mentioned rules are exclusive for the Holy Prophet ﷺ ، but as for the marriage of other Muslims, Allah Knows what He has prescribed for them. For example, no Muslim can marry a woman without dower and a Muslim is allowed to marry a Christian or a Jewish woman. Similarly, the conditions in the previous rules determined to be obligatory for the Holy Prophet ﷺ are not applicable to other Muslims.
Towards the end, it is said, لِكَيْلَا يَكُونَ عَلَيْكَ حَرَجٌ (so that there should be no difficulty for you - 50). It means that these special injunctions in the matter of nikah for the Holy Prophet ﷺ ، were prescribed so that he does not face any difficulty. As for the restrictions and conditions imposed on the Holy Prophet ﷺ and not on other Muslims which appear to be difficult, but keeping in view the expedience and wisdom under which the restrictions were placed, those restrictions were, in fact, to remove the spiritual discomfort and embarrassment. So far five rules of marriage have been enunciated which have some exclusiveness for the Holy Prophet ﷺ Further on two rules have been stated which are related to the above five rules.
"Hai Nabi, sesungguhnya Kami telah menghalalkan bagimu istri-istrimu yang telah kamu berikan mas kawinnya dan hamba sahaya yang kamu miliki yang termasuk dari sesuatu yang kamu peroleh dalam peperangan yang dikaruniakan Allah untukmu, dan (demikian pula) anak-anak perempuan dari saudara laki-laki bapakmu, anak-anak perempuan dari saudari perempuan bapak-mu, anak-anak perempuan dari saudara laki-laki ibumu dan anak-anak perempuan dari saudari perempuan ibumu yang turut hijrah bersama kamu dan perempuan Mukmin yang menyerahkan dirinya kepada Nabi, kalau Nabi mau mengawininya, sebagai pengkhu-susan bagimu, bukan untuk semua orang Mukmin. Sungguh Kami telah mengetahui apa yang Kami wajibkan kepada mereka tentang istri-istri mereka dan hamba sahaya yang mereka miliki supaya tidak menjadi kesempitan bagimu. Dan Allah Maha Pengampun lagi Maha Penyayang." (Al-Ahzab: 50).
(50) Allah سبحانه وتعالى berfirman seraya menyebutkan karuniaNya kepada RasulNya, yaitu menghalalkan segala sesuatu yang dihalal-kan bagi beliau dan juga bagi kaum Mukminin serta sesuatu yang menjadi kekhususan dirinya saja,﴾ يَٰٓأَيُّهَا ٱلنَّبِيُّ إِنَّآ أَحۡلَلۡنَا لَكَ أَزۡوَٰجَكَ ٱلَّٰتِيٓ ءَاتَيۡتَ أُجُورَهُنَّ ﴿ "Hai Nabi, sesungguhnya Kami telah menghalalkan bagimu istri-istrimu yang telah kamu berikan mas kawinnya," maksudnya, yang telah engkau serahkan maharnya kepada istri-istri(mu). Ini termasuk hak yang sama antara dia dan kaum Mukminin. Sebab, sesungguhnya kaum Mukminin juga diperbolehkan bagi mereka (memiliki) istri-istri yang telah mereka beri maharnya. ﴾ وَ﴿ "Dan" demikian pula Kami halalkan bagimu ﴾ م َ ا مَلَكَتۡ يَمِينُكَ ﴿ "hamba sahaya yang kamu miliki," maksudnya, budak-budak perempuan yang kamu miliki, ﴾ مِمَّآ أَفَآءَ ٱللَّهُ عَلَيۡكَ ﴿ "yang termasuk apa yang kamu peroleh dalam peperangan yang dikaruniakan Allah untukmu," dari barang rampasan dari orang-orang kafir, yaitu berupa budak-budak wanita mereka dan wanita-wanita merdeka mereka, baik perempuan yang memi-liki suami dari mereka ataupun yang tidak. Ini juga hak yang sama (antara beliau dan sahabat). Dan demikian pula yang termasuk hak yang sama adalah FirmanNya, ﴾ وَبَنَاتِ عَمِّكَ وَبَنَاتِ عَمَّٰتِكَ وَبَنَاتِ خَالِكَ وَبَنَاتِ خَٰلَٰتِكَ ﴿ "Dan anak-anak perempuan dari saudara laki-laki bapakmu, anak-anak perempuan dari saudari perempuan bapakmu, anak-anak perempuan dari saudara laki-laki ibumu dan anak-anak perempuan dari saudari pe-rempuan ibumu," mencakup paman dan bibi (dari saudara bapak), dan paman dan bibi (dari saudara ibu) yang dekat dan yang jauh. Ini adalah batasan perempuan-perempuan yang halal dinikahi, yang dapat diambil kesimpulan dari mafhumnya (makna tersirat-nya), bahwa perempuan-perempuan selain mereka dari kerabat dekat itu tidak dihalalkan, sebagaimana telah dijelaskan dalam Surat an-Nisa`. Sebab, sudah tidak diperbolehkan (tidak dihalalkan) wanita-wanita dari kaum kerabat selain mereka yang berasal dari empat jalur kerabat itu. Dan selain mereka yang berasal dari furu' (cabang, anak, cucu, dan seterusnya) secara pasti, dan ushul (ibu, nenek, dan seterusnya) dan furu' yang berasal dari bapak, ibu dan yang di bawahnya, dan furu' bagi orang-orang yang di atasnya (seperti anak nenek) yang berasal dari keturunannya, maka semua-nya tidak halal.
Dan FirmanNya, ﴾ ٱلَّٰتِي هَاجَرۡنَ مَعَكَ ﴿ "Yang turut hijrah bersama kamu," ini adalah batasan (syarat) bagi kehalalan perempuan-pe-rempuan tersebut bagi Rasulullah, sebagaimana pendapat ini ada-lah yang benar dari dua pendapat dalam tafsir ayat ini. Adapun selain Rasulullah a, maka sudah diketahui bahwa ini adalah tidak halal. ﴾ و َ ﴿ "Dan" Kami halalkan untukmu ﴾ وَٱمۡرَأَةٗ مُّؤۡمِنَةً إِن وَهَبَتۡ نَفۡسَهَا لِلنَّبِيِّ ﴿ "perempuan Mukmin yang menyerahkan dirinya kepada Nabi," dengan hanya menyerahkan dirinya itu, ﴾ إِنۡ أَرَادَ ٱلنَّبِيُّ أَن يَسۡتَنكِحَهَا ﴿ "kalau Nabi mau mengawininya." Ini tergantung kepada kemauan dan kesukaan (beliau), ﴾ خَالِصَةٗ لَّكَ مِن دُونِ ٱلۡمُؤۡمِنِينَۗ ﴿ "sebagai pengkhususan bagimu, bukan untuk semua orang Mukmin," yang dimaksud adalah: Bolehnya Nabi (menikahi) perempuan yang menyerahkan dirinya. Sedangkan orang-orang Mukmin maka tidak halal bagi mereka menikahi perempuan dengan hanya disebabkan wanita itu menyerahkan dirinya kepada mereka.
﴾ قَدۡ عَلِمۡنَا مَا فَرَضۡنَا عَلَيۡهِمۡ فِيٓ أَزۡوَٰجِهِمۡ وَمَا مَلَكَتۡ أَيۡمَٰنُهُمۡ ﴿ "Sungguh Kami telah mengetahui apa yang Kami wajibkan kepada mereka tentang istri-istri mereka dan hamba sahaya yang mereka miliki." Kami telah me-ngetahui apa yang menjadi kewajiban kaum Mukminin, apa yang halal bagi mereka dan apa yang tidak halal berupa istri-istri dan budak sahaya. Dan Kami telah memberitakan hal itu kepada me-reka, dan Kami telah menjelaskan yang fardhu-fardhu. Maka apa yang ada di dalam ayat ini dari hal-hal yang bertentangan dengan hal itu, maka itu adalah kekhususan bagimu, karena Allah telah menjadikannya sebagai khitab (pesan, perintah) untuk Rasul saja, berdasarkan FirmanNya,
﴾ يَٰٓأَيُّهَا ٱلنَّبِيُّ إِنَّآ أَحۡلَلۡنَا لَكَ أَزۡوَٰجَكَ ٱلَّٰتِيٓ ءَاتَيۡتَ أُجُورَهُنَّ وَمَا مَلَكَتۡ يَمِينُكَ مِمَّآ أَفَآءَ ٱللَّهُ عَلَيۡكَ وَبَنَاتِ عَمِّكَ وَبَنَاتِ عَمَّٰتِكَ وَبَنَاتِ خَالِكَ وَبَنَاتِ خَٰلَٰتِكَ ٱلَّٰتِي هَاجَرۡنَ مَعَكَ وَٱمۡرَأَةٗ مُّؤۡمِنَةً إِن وَهَبَتۡ نَفۡسَهَا لِلنَّبِيِّ إِنۡ أَرَادَ ٱلنَّبِيُّ أَن يَسۡتَنكِحَهَا خَالِصَةٗ لَّكَ مِن دُونِ ٱلۡمُؤۡمِنِينَۗ قَدۡ عَلِمۡنَا مَا فَرَضۡنَا عَلَيۡهِمۡ فِيٓ أَزۡوَٰجِهِمۡ وَمَا مَلَكَتۡ أَيۡمَٰنُهُمۡ لِكَيۡلَا يَكُونَ عَلَيۡكَ حَرَجٞۗ وَكَانَ ٱللَّهُ غَفُورٗا رَّحِيمٗا 50 ﴿
"Hai Nabi, sesungguhnya Kami telah menghalalkan bagimu istri-istrimu yang telah kamu berikan mas kawinnya dan hamba sahaya yang kamu miliki yang termasuk dari sesuatu yang kamu peroleh dalam pepe-rangan yang dikaruniakan Allah untukmu, dan (demikian pula) anak-anak perempuan dari saudara laki-laki bapakmu, anak-anak perempuan dari saudari perempuan bapakmu, anak-anak perempuan dari saudara laki-laki ibumu dan anak-anak perempuan dari saudari perempuan ibumu yang turut hijrah bersama kamu dan perempuan Mukmin yang menye-rahkan dirinya kepada Nabi, kalau Nabi mau mengawininya, sebagai pengkhususan bagimu, bukan untuk semua orang Mukmin. Sesungguh-nya Kami telah mengetahui apa yang Kami wajibkan kepada mereka ten-tang istri-istri mereka dan hamba sahaya yang mereka miliki supaya tidak menjadi kesempitan bagimu. Dan Allah Maha Pengampun lagi Maha Penyayang." (Al-Ahzab: 50).
Dan FirmanNya, ﴾ خَالِصَةٗ لَّكَ مِن دُونِ ٱلۡمُؤۡمِنِينَۗ ﴿ "Sebagai pengkhu-susan bagimu, bukan untuk semua orang Mukmin." Kami memboleh-kan bagimu, wahai Nabi, sesuatu yang tidak Kami bolehkan bagi mereka, dan Kami lapangkan bagimu sesuatu yang tidak Kami lapangkan bagi selainmu, ﴾ لِكَيۡلَا يَكُونَ عَلَيۡكَ حَرَجٞۗ ﴿ "supaya tidak menjadi kesempitan bagimu." Ini bagian dari tambahan perhatian Allah سبحانه وتعالى terhadap Rasulullah a. ﴾ وَكَانَ ٱللَّهُ غَفُورٗا رَّحِيمٗا ﴿ "Dan Allah Maha Pengampun lagi Maha Penyayang," maksudnya, Dia selalu bersifat mengampuni dan merahmati, dan Dia menurunkan sebagian am-punanNya, rahmatNya, kemurahanNya dan kebaikanNya kepada hamba-hambaNya sesuai dengan tuntutan hikmahNya sementara sebab kausalitas didapatkan ada pada mereka.
Ey Peygamber! Biz sana, kendilerine mehirlerini vermiş olduğun hanımlarını helal kıldık. Allah'ın sana, esirlerden ganimet olarak verdiği ve elinin altında bulunan cariyeleri helal kıldık. Aynı şekilde sana; eğer nikâhlamak istersen seninle birlikte Mekke'den Medine'ye hicret eden amcanın kızlarını, halanın kızlarını, dayının kızlarını ve teyzenin kızlarını nikâhlamayı da helal kıldık. Eğer evlenmek istersen mehirsiz bir şekilde kendisini sana hibe eden o Mümine kadın ile evlenmeyi de sana helal kıldık. Hibe nikâhı (Bir kadının kendisini hibe ederek evlenmesi) Nebi -sallallahu aleyhi ve sellem-'e özel bir hükümdür ve onun dışında hiç kimse için caiz değildir. Kuşkusuz biz, hanımlar hakkında Müminlere neyi farz kıldığımızı biliriz. Mümin erkeklerin aynı anda dört hür hanımdan fazlası ile evli olmaları caiz değildir. Mümin erkeklerin ellerinin altında bulunan ve kendilerinden istifade etmek istedikleri cariyelerin sayısını da sınırlı kılmadık. Sana bir meşakkat ve sıkıntı olmasın diye; senin dışındaki kimselere helal kılmadığımız bazı şeyleri sana helal kıldık. Allah tövbe eden kullarına karşı (günahları) çokça örtüp, bağışlayandır. Onlara karşı çok merhametlidir.
For Muslims in general the permitted maximum number of wives has been restricted to four. But, in the case of the Prophet Muhammad, this restriction was not applicable. By the special permission of Almighty God, he took more than four wives. The wisdom behind it was that the Prophet should experience no problem in the performance of his mission. ‘Restriction’ here refers to the problems encountered in the execution of the prophetic mission. In view of various missionary and reformative imperatives, the Prophet felt the need to marry more than four women. In view of these religious considerations, Almighty God did not apply the restriction of four wives in his case. For example, the advantage of the Prophet’s marriage to Umm Salmah and Umm-Habibah was that Khalid ibn Walid, the famed general, and Abu Sufyan ibn Harb, the influential leader no longer opposed him. And the wisdom in the Prophet’s marriage with ‘A’ishah was that a young and intelligent lady should be in his company permanently, so that after him she could teach religion to people for a long period. Accordingly, ‘A’ishah acted as a recorder of the Prophet’s thoughts, words and deeds, and for half a century after his demise, went on nobly serving the cause of Islam by promulgating his ideas.
¡Profeta! He hecho lícitas para ti a las mujeres a quienes les has dado su dote, y lo que posee tu diestra que te ha concedido Al-lah. También he hecho lícito para ti el matrimonio con tus primas maternas y paternas que han emigrado contigo. También he permitido que te cases con la mujer creyente que se ofrece ante ti para contraer matrimonio sin ninguna dote. La legalidad de este tipo de matrimonio, sin dote, es exclusiva del Profeta r, y no es lícito para nadie más de su Nación. En verdad, sé lo que he hecho obligatorio para los creyentes con respecto a sus esposas: no está permitido que se casen con más de cuatro mujeres a la vez. Además, te he permitido lo que no he permitido para otros, para que no tengas reparo. Al‑lah es perdonador con quienes se arrepienten y misericordioso con ellos.
O Profeta, in verità ti abbiamo concesso delle mogli a cui hai donato la dote loro dovuta, e ti abbiamo permesso le schiave di guerra che Allāh ti ha concesso, e ti abbiamo permesso di sposare le figlie di tuo zio paterno, e le figlie delle tue zie paterne, e di sposare le figlie del tuo zio materno e le figlie delle tue zie materne che sono emigrate con te dalla Mekkah a Medinah; e ti abbiamo permesso di sposare una donna credente, se ti si offre senza chiedere una dote, se vuoi sposarla; questo tipo di matrimonio è riservato a lui, pace e benedizione di Allāh su di lui, e non è permesso ai suoi seguaci. Noi siamo Consapevoli di ciò che abbiamo decretato per i credenti, riguardo le loro mogli, ovvero che non sia loro permesso sposare più di quattro donne, e di ciò che abbiamo decretato per loro riguardo le loro schiave, di cui possono godere senza limiti di numero. Ti abbiamo permesso ciò che ti abbiamo permesso, di quanto è stato menzionato, e che non abbiamo permesso ad altri, in modo da crearti difficoltà e non aggravarti; e Allāh è Perdonatore nei confronti dei Suoi sudditi pentiti, Misericordioso con loro.
O Poslaniče, Mudri Allah dozvolio ti je da stupiš u brak sa ženama kojima si dao vjenčane darove njihove, i dozvolio ti je one žene koje ti Allah, iz Svoje dobrote, dodijeli kao robinje iz ratnog plijena, i dozvolio ti je da sklopiš brak s amidžičnama svojim, i s kćerima tetaka svojih po ocu, i s kćerima svog daidže, i s kćerima svojih tetaka po materi koje su se s tobom iselile iz Meke u Medinu, i dozvolio ti je Allah, Vjerovjesniče, da, bez davanja vjenčanog dara, stupiš u brak sa ženom vjernicom koja ti se daruje, ako se htjedneš njome oženiti – a ovo potonje samo za tebe važi, a ne i za ostale vjernike, tj. samo se ti možeš oženiti ženom koja ti se pokloni. Allah, džellešanuhu, dobro zna šta je propisao vjernicima u vezi s njihovim ženama i robinjama – da ne mogu imati više od četiri žene, a da mogu imati robinja onoliko koliko hoće. Allah je isključivo tebi, Vjeronavjestitelju, dao određene olakšice, da ne bi osjetio nelagodu u pogledu sklapanja braka sa spomenutim kategorijama. A Allah mnogo prašta Svojim robovima, samilostan je i izuzetno dobar prema iskrenim pokajnicima.
Ô Prophète, nous t’avons rendu licites tes épouses à qui tu as remis leurs douaires ainsi que les femmes esclaves qu’Allah t’a fait la faveur de capturer. Nous t’avons également permis d’épouser les filles de tes oncles et tantes paternels et les filles de tes oncles et tantes maternels qui ont migré avec toi de la Mecque vers Médine, ainsi qu’une femme croyante qui te fait don d’elle-même sans douaire si tu désires l’épouser. Le mariage du don de soi est spécifique au Prophète et n’est permis à aucun croyant de sa communauté. Nous savons ce que Nous avons imposé aux croyants concernant leurs épouses, c’est-à-dire qu’il ne leur est pas permis d’avoir plus de quatre épouses, et au sujet de leurs esclaves, c’est-à-dire qu’il leur est permis de jouir de n’importe laquelle sans limite de nombres. Nous t’avons aussi permis ce que Nous avons mentionné sans le permettre à d’autres afin que tu ne sois pas dans la gêne. Allah pardonne à ceux de Ses serviteurs qui se repentent et est miséricordieux envers eux.
The Women who are Lawful for the Prophet
Allah says, addressing His Prophet that He has made lawful for him of women his wives to whom he has given the dowery, which is what is meant by "their due", which is used here, as was stated by Mujahid and others. The dowery which he gave to his wives was twelve and half `Uqiyah (measures of gold) so they all received five hundred Dirhams except for Umm Habibah bint Abi Sufyan, to whom An-Najashi, may Allah have mercy on him, gave four hundred Dinars (on behalf of the Prophet ) Safiyyah bint Huyay, whom he chose from among the prisoners of Khaybar, then he set her free, making her release her dowery. A similar case was that of Juwayriyah bint Al-Harith Al-Mustalaqiyyah -- he paid off the contract to buy her freedom from Thabit bin Qays bin Shammas and married her. May Allah be pleased with them all.
وَمَا مَلَكَتْ يَمِينُكَ مِمَّآ أَفَآءَ اللَّهُ عَلَيْكَ
(those (slaves) whom your right hand possesses whom Allah has given to you,) means, `the slave-girls whom you took from the war booty are also permitted to you.' He owned Safiyyah and Juwayriyah, then he manumitted them and married them, and he owned Rayhanah bint Sham`un An-Nadariyyah and Mariyah Al-Qibtiyyah, the mother of his son Ibrahim, upon him be peace; they were both among the prisoners, may Allah be pleased with them.
وَبَنَاتِ عَمِّكَ وَبَنَاتِ عَمَّـتِكَ وَبَنَاتِ خَالِكَ وَبَنَاتِ خَـلَـتِكَ
(and the daughters of your paternal uncles and the daughters of your paternal aunts and the daughters of your maternal uncles and the daughters of your maternal aunts) This is justice which avoids going to either extreme, for the Christians do not marry a woman unless there are seven grandfathers between the man and the woman (i.e., they are very distantly related or not at all), and the Jews allow a man to marry his brother's daughter or his sister's daughter. So the pure and perfect Shari`ah came to cancel out the extremes of the Christians, and permitted marriage to the daughter of a paternal uncle or aunt, or the daughter of a maternal uncle or aunt, and forbade the excesses of the Jews who allowed marriage to the daughter of a brother or sister which is an abhorrent thing.
وَامْرَأَةً مُّؤْمِنَةً إِن وَهَبَتْ نَفْسَهَا لِلنَّبِىِّ إِنْ أَرَادَ النَّبِىُّ أَن يَسْتَنكِحَهَا خَالِصَةً لَّكَ
(and a believing woman if she offers herself to the Prophet, and the Prophet wishes to marry her -- a privilege for you only,) means, `also lawful for you, O Prophet, is a believing woman if she offers herself to you, to marry her without a dowery, if you wish to do so.' This Ayah includes two conditions. Imam Ahmad recorded from Sahl bin Sa`d As-Sa`idi that a woman came to the Messenger of Allah ﷺ and said, "O Messenger of Allah, verily, I offer myself to you (for marriage)." She stood there for a long time, then a man stood up and said, "O Messenger of Allah, marry her to me if you do not want to marry her." The Messenger of Allah ﷺ said:
«هَلْ عِنْدَكَ مِنْ شَيْءٍ تُصْدِقُهَا إِيَّاهُ؟»
(Do you have anything that you could give to her as a dowery) He said, "I have only this garment of mine." The Messenger of Allah ﷺ said:
«إِنْ أَعْطَيْتَهَا إِزَارَكَ جَلَسْتَ لَا إِزَارَ لَكَ، فَالْتَمِسْ شَيْئًا»
(If you give her your garment, you will be left with no garment. Look for something.) He said, "I do not have anything." He said:
«الْتَمِسْ وَلَوْ خَاتَمًا مِنْ حَدِيد»
(Look for something, even if it is only an iron ring.) So he looked, but he could not find anything. Then the Messenger of Allah ﷺ said to him:
«هَلْ مَعَكَ مِنَ الْقُرْآنِ شَيْءٌ؟»
(Do you have know anything of the Qur'an) He said, "Yes, Surah such and such and Surah and such," he named the Surahs. So, the Messenger of Allah ﷺ said:
«زَوَّجْتُكَهَا بِمَا مَعَكَ مِنَ الْقُرْآن»
(I marry her to you with what you know of the Qur'an.) It was also recorded by (Al-Bukhari and Muslim) from the Hadith of Malik. Ibn Abi Hatim recorded a narration from his father that `A'ishah said: "The woman who offered herself to the Prophet was Khawlah bint Hakim." Al-Bukhari recorded that `A'ishah said, "I used to feel jealous of those women who offered themselves to the Prophet and I said, `Would a woman offer herself' When Allah revealed the Ayah:
تُرْجِى مَن تَشَآءُ مِنْهُنَّ وَتُؤْوِى إِلَيْكَ مَن تَشَآءُ وَمَنِ ابْتَغَيْتَ مِمَّنْ عَزَلْتَ فَلاَ جُنَاحَ عَلَيْكَ
(You can postpone whom you will of them, and you may receive whom you will. And whomsoever you desire of those whom you have set aside, it is no sin on you) I said, `I see that your Lord hastens to confirm your desires."' Ibn Abi Hatim recorded that Ibn `Abbas said: "The Messenger of Allah ﷺ did not have any wife who offered herself to him. " This was recorded by Ibn Jarir. In other words, he did not accept any of those who offered themselves to him, even though they were lawful for him -- a ruling which applied to him alone. The matter was left to his own choice, as Allah says:
إِنْ أَرَادَ النَّبِىُّ أَن يَسْتَنكِحَهَا
(and if the Prophet wishes to marry her) meaning, if he chooses to do so.
خَالِصَةً لَّكَ مِن دُونِ الْمُؤْمِنِينَ
(a privilege for you only, not for the (rest of) the believers.) `Ikrimah said: "This means, it is not permissible for anyone else to marry a woman who offers herself to him; if a woman offers herself to a man, it is not permissible for him (to marry her) unless he gives her something." This was also the view of Mujahid, Ash-Sha`bi and others. In other words, if a woman offers herself to a man, when he consummates the marriage, he has to give her a dowery like that given to any other woman of her status, as the Messenger of Allah ﷺ ruled in the case of Barwa` bint Washiq when she offered herself in marriage; the Messenger of Allah ﷺ ruled that she should be given a dowery that was appropriate for a woman like her after her husband died. Death and consummation are the same with regard to the confirmation of the dowery, and the giving of a dowery appropriate to the woman's status in the case of those who offer themselves to men other than the Prophet is an established ruling. With regard to the Prophet himself, he is not obliged to give a dowery to a woman who offers herself to him, even if he consummated the marriage, because he has the right to marry without a dowery, Wali (representative) or witnesses, as we have seen in the story of Zaynab bint Jahsh, may Allah be pleased with her. Qatadah said, concerning the Ayah:
خَالِصَةً لَّكَ مِن دُونِ الْمُؤْمِنِينَ
(a privilege for you only, not for the (rest of) the believers.) no woman has the right to offer herself to any man without a Wali or a dowery, except to the Prophet .
قَدْ عَلِمْنَا مَا فَرَضْنَا عَلَيْهِمْ فِى أَزْوَجِهِـمْ وَمَا مَلَكَتْ أَيْمَـنُهُمْ
(Indeed We know what We have enjoined upon them about their wives and those (servants) whom their right hands possess,) Ubayy bin Ka`b, Mujahid, Al-Hasan, Qatadah and Ibn Jarir said, concerning the Ayah:
قَدْ عَلِمْنَا مَا فَرَضْنَا عَلَيْهِمْ فِى أَزْوَجِهِـمْ
(Indeed We know what We have enjoined upon them about their wives) means, `concerning the limiting of their number to four free women, and whatever they wish of slave-girls, and the conditions of a representative, dowery and witnesses to the marriage. This is with regard to the Ummah (the people), but We have granted an exemption in your case and have not imposed any of these obligations upon you.'
لِكَيْلاَ يَكُونَ عَلَيْكَ حَرَجٌ وَكَانَ اللَّهُ غَفُوراً رَّحِيماً
(in order that there should be no difficulty on you. And Allah is Ever Oft-Forgiving, Most Merciful.)
O Propeta, tunay na Kami ay nagpahintulot para sa iyo sa mga maybahay mong nagbigay ka ng mga bigay-kaya sa kanila. Nagpahintulot Kami para sa iyo sa minay-ari ng kanang kamay mo na mga babaing alipin kabilang sa ipinagkaloob sa iyo na mga bihag [sa digmaan]. Nagpahintulot Kami para sa iyo ng pag-aasawa sa mga babaing anak ng tiyuhin mo sa ama, ng pag-aasawa sa mga babaing anak ng mga tiyahin mo sa ama, ng pag-aasawa sa mga babaing anak ng tiyuhin mo sa ina, at ng pag-aasawa sa mga babaing anak ng mga tiyahin mo sa ina, na lumikas kasama sa iyo mula sa Makkah patungo sa Madīnah. Nagpahintulot Kami sa iyo ng pag-aasawa sa isang babaing mananampalatayang nagkaloob ng sarili nito sa iyo nang walang bigay-kaya kung nagnais ka naman na mapangasawa ito. Ang pag-aasawa ng kaloob ay natatangi sa Propeta – basbasan siya ni Allāh at batiin ng kapayapaan; hindi ito ipinahihintulot sa iba pa sa kanya kabilang sa Kalipunang [Islām]. Nakaalam nga Kami ng inobliga Namin sa mga mananampalataya kaugnay sa pumapatungkol sa mga maybahay kung saan hindi ipinahihintulot para sa kanila na lumampas sila sa apat na maybahay. [Nakaalam Kami] ng isinabatas Namin para sa kanila kaugnay sa pumapatungkol sa mga babaing alipin nila kung saan tunay na ukol sa kanila na magpakaligaya sa sinumang niloob nila sa mga iyon nang walang paglilimita sa bilang. Nagpahintulot Kami para sa iyo ng ipinahintulot Namin mula sa nabanggit na hindi Namin ipinahintulot sa iba pa sa iyo upang hindi magkaroon sa iyo ng pagkailang at hirap. Laging si Allāh ay Mapagpatawad sa sinumang nagbalik-loob kabilang sa mga lingkod Niya, Maawain sa kanila.
O Prophet! I have made permissible for you those of your wives whom you have given their dowry to, and those female servants that you possess from the captives Allah has given to you as booty. I have also made permissible for you, marriage to the daughters of your paternal uncles and aunts and the daughters of your maternal uncles and aunts, who have emigrated with you. I have also made permissible for you to marry the believing woman who presents herself to you for marriage without any dowry. The permissibility of this type of marriage, without a dowry, is exclusive to the prophet (peace be upon him), and is not permissible to anyone else from his Nation. Verily, I know what I have made obligatory upon the believers with regards to their wives: it is not permissible for them to marry more than four women at once. I am also aware of legislating for them with regards to their female servants: that they can make use of however many they want without any restriction on number. And I have also permitted for you from the aforementioned that which I have not made permissible for others, so that there is no difficulty or difficulty upon you. Allah Forgiving to those of His servants who repent, and is merciful to them.
Wahai Nabi! Sesungguhnya Kami telah menghalalkan bagimu istri-istrimu yang telah kamu berikan mahar mereka, Kami menghalalkan bagimu budak-budak yang kamu miliki yang kamu peroleh dalam peperangan yang dikaruniakan oleh Allah untukmu, dan Kami menghalalkan bagimu untuk menikahi putri-putri saudara laki-laki bapakmu, putri-putri saudari bapakmu, putri-putri saudara laki-laki ibumu, dan putri-putri saudari ibumu yang mengikutimu berhijrah dari Makkah ke Madinah. Kami juga menghalalkan bagimu untuk menikahi perempuan beriman yang menyerahkan dirinya kepadamu tanpa memberinya mahar apabila kamu mau menikahinya. Menikahi wanita yang menyerahkan dirinya ini khusus untuk Nabi -ṣallallāhu 'alaihi wa sallam- semata, tidak diperbolehkan bagi orang lain dari umatnya. Kami telah mengetahui apa yang telah Kami wajibkan atas orang-orang yang beriman tentang istri-istri mereka, yaitu mereka tidak diperbolehkan untuk menikahi lebih dari empat perempuan dan tentang syariat Kami kepada mereka dalam urusan hamba sahaya perempuan mereka, yaitu mereka diperbolehkan untuk bersenang-senang dengan siapa mereka kehendaki dari hamba sahaya tanpa batasan jumlah. Kami telah membolehkan hal-hal yang disebutkan itu bagimu tanpa membolehkannya bagi orang selainmu, agar kamu tidak mendapatkan tekanan dan kesusahan. Sungguh Allah Maha Pengampun bagi orang yang bertobat di antara hamba-hamba-Nya, lagi Maha Penyayang kepada mereka.
Sự trì hoãn đến từng nhà - hỡi Thiên Sứ - Ngươi được phép trì hoãn bất cứ người vợ nào của Ngươi tùy ý Ngươi muốn mà không cần nhất thiết phải đến qua đêm với nàng ta đúng lịch và Ngươi có thể tiếp bất cứ những người vợ nào mà Ngươi cảm thấy ưng ý và Ngươi cũng có thể đề nghị chuyện qua đêm với những người vợ của Ngươi mà điều đó Ngươi sẽ không có sự khiển trách. Điều đó là sự lựa chọn và sự mở rộng cho Ngươi dưới con mắt của những vợ của Ngươi để cho có sự thừa nhận của các nàng và đó cũng là những điều làm dịu lòng họ cho những gì mà Ngươi đã ban tất cả cho họ để cho họ hiểu biết rằng Ngươi là Người luôn có bổn phận với họ và không có sự tránh né trách nhiệm. Và Allah là Đấng Am Hiểu những gì nằm tận trong trái tim của các ngươi - hỡi những người đàn ông - đó cũng là một số xu hướng ganh tị của một số phụ nữ và một số sẽ không có. Quả thật, Allah Am Hiểu được tất mọi việc làm của đám bề tôi của Ngài, bởi vì không gì có thể che giấu được Ngài và Ngài là Đấng Rất Nhẫn Nại không có sự trừng trị thẳng tay ngay với họ mà Ngài luôn muốn họ quay đầu sám hối với Ngài.
51- Hanımlarından kimi dilersen (sırasını) geri bırakabilir, kimi dilersen de yanına alabilirsin. Geri bıraktıklarından kimi yanına almak istersen sana vebal yoktur. Bu, onların mutlu olmaları, üzülmemeleri ve kendilerine verdiklerine hepsinin razı olmaları için daha uygundur. Allah kalplerinizde olanı bilir. Allah her şeyi bilendir, Halîmdir.
51. Bu da aynı şekilde Yüce Allah’ın Rasûlüne sağladığı bir genişlik ve ona rahmetinin bir tecellisidir. Ona (başka erkekler hakkında) farz olan hanımlar arasında günleri paylaştırmayı terk etmeyi mubah kılmıştır. Eğer o günlerini aralarında paylaştıracak olursa bu, onun bir bağışıdır. Bununla birlikte Peygamber sallallahu aleyhi ve sellem her hususta aralarında adaleti sağlamaya gayret eder ve şöyle derdi:“Allah’ım! Bu, benim imkânlarım ölçüsündeki paylaştırmamdır. Benim sahip olamayıp da Senin sahip olduğun (kalbî) hususlar hakkında da beni kınama.”[9]
Yüce Allah şöyle buyurmaktadır: “Hanımlarından kimi dilersen geri bırakabilir” yani onları geri bırakarak yanına almaz ve onun yanında geceyi geçirmezsin; “kimi dilersen yanına alabilirsin” ve onun yanında geceyi geçirebilirsin.
Bununla birlikte bunu yapman senin hakkında kesin ve değişmez bir husus değildir. “Geri bıraktıklarından kimi yanına almak istersen sana vebal yoktur.” Yani bütün bu hususlarda sen dilediğini tercih edebilirsin.
Çoğu müfessir şöyle demiştir: Bu, kendilerini ona bağışlayan hanımlara hastır. O, bunlardan dilediği kimseyi geri bırakabilir, dilediğini de yanına alabilirdi. Yani arzu ettiği takdirde kendisini ona bağışlayanı kabul eder, dilemezse kabul etmezdi. Doğrusunu en iyi bilen Allah’tır.
Daha sonra Yüce Allah, bu husustaki hikmeti açıklayarak şöyle buyurmaktadır:“Bu” sana gösterdiğimiz genişlik kararının sana ait olması, senin elinde bulunması ve senin onlara bağışta bulunman “mutlu olmaları, üzülmemeleri ve kendilerine verdiklerine hepsinin razı olmaları için daha uygundur.”Çünkü onlar, senin farz olan bir hususu terk etmeyeceğini ve yerine getirilmesi gereken bir hakkı yerine getirmekte kusurlu hareket etmeyeceğini bilirler.“Allah kalplerinizde olanı bilir.”Yani farz ve müstehap hakları eda ederken ve hakların çakıştığı ve tercih yapmak gerektiği hallerde kalplere arzı olan düşünce ve niyetleri bilir. İşte bundan dolayı ey Allah’ın Rasûlü, hanımlarının kalpleri huzur bulsun diye Yüce Allah, senin için böyle bir genişliği teşrî’ buyurmuştur.“Allah her şeyi bilendir, Halimdir.” Yani hem ilmi geniştir, hem hilmi boldur. İlminin bir tecellisi olarak O, sizler için işlerinizi daha da düzene koyacak, ecirlerinizi daha çok artıracak hükümler teşrî’ buyurmuştur. Hilminin bir tecellisi de O’nun, yaptığınız kötü işler ve kalplerinizin ısrar ettiği kötülükler dolayısı ile sizi hemen cezalandırmamasıdır.
O Messenger! Defer the turn of whichever of your wives you wish to defer by not spending the night with her when it is her turn that you do, and spend the night with whichever of your wives you wish. And there is no sin on you should you wish to spend the night with the one whose turn you deferred. This choice and broadening your options for you is more effective in making you the coolness of the eyes of your wives and in them being pleased with whatever you give all of them, because they know that you have not left out an obligation or have not fulfilled a right. O Men! Allah knows the inclination of your hearts towards some of your wives over others; Allah is the knower of the actions of His servants, nothing from them is hidden from Him. He is also forbearing; He does not punish them immediately in case they repent to Him.
Engkau -wahai Rasul- boleh menangguhkan giliran bermalam pada siapa yang engkau kehendaki dari istri-istrimu lalu kamu tidak bermalam bersamanya dan engkau boleh pula memilih giliran dengan yang kamu kehendaki dari mereka lalu kamu bermalam bersamanya. Barang siapa yang kamu inginkan untuk kamu gauli dari istrimu yang kamu tangguhkan gilirannya maka kamu tak berdosa dalam hal itu. Hak memilih dan keleluasaan bagimu itu lebih bisa membuat senang istri-istrimu dan lebih bisa membuat mereka rida dengan apa yang engkau berikan pada mereka semua karena mereka tahu bahwa kamu tidak mungkin meninggalkan kewajiban dan tidak pelit dengan kebenaran. Allah mengetahui isi hati kalian -wahai kaum laki-laki- berupa kecenderungan kepada sebagian wanita dari wanita yang lain dan Allah Maha Mengetahui amal perbuatan hamba-hamba-Nya, tidak ada sesuatu pun dari amal itu yang tersembunyi dari-Nya, lagi Maha Penyantun dengan tidak menyegerakan siksa bagi mereka agar mereka bertobat kepada-Nya.
Koju god od svojih supruga hoćeš možeš zanemariti u pogledu njezina prava da noćiš kod nje, koju god hoćeš možeš primiti, a možeš onu koju si udaljio zatražiti da noćiš s njome – nijedno od toga neće ti biti upisano u grijeh. To što ti imaš pravo na izbor u ovom, samo će povećati njihovu radost, a neće se žalostiti, te će sve biti zadovoljne onim što im ti daješ. One znaju da nećeš izostaviti svoju obavezu i uskratiti njihovo pravo. Sveznajući Allah savršeno dobro zna da postoje ljudi koji ne vole svoje žene ravnomjerno. Allah, džellešanuhu, zna šta se nalazi u srcima vašim, blag je, pa ne izlaže griješnike kazni sve dok im ne pruži priliku da se pokaju i ne požuruje s kaznom, ne bi li se ljudi pokajali.
Makapagpapahuli ka, O Sugo, ng sinumang niloloob mo ang pagpapahuli sa parte nito [sa gabi] para hindi ka magpamagdamag kasama nito at maisasama mo sa iyo ang sinumang niloloob mo mula sa kanila para magpamagdamag ka kasama nito. Ang sinumang hiniling mo na isama mula sa mga ipinagpahuli mo ay walang kasalanan sa iyo roon. Ang pagpili at ang pagpapaluwag na iyon para sa iyo ay higit na malapit na magalak dahil doon ang mga mata ng mga maybahay mo at na malugod sila sa ibinigay mo sa kanila sa kalahatan nila dahil sa pagkakaalam nila na ikaw ay hindi nag-iwan ng isang tungkulin at hindi nagmaramot ng isang karapatan. Si Allāh ay nakaaalam sa nasa mga puso ninyo, O mga lalaki, na pagkiling sa isa sa mga maybahay higit sa iba pa. Laging si Allāh ay Maalam sa mga gawain ng mga lingkod Niya: walang nakakukubli sa Kanya mula sa mga ito na anuman, Matimpiin: hindi nagmamadali sa kanila ng kaparusahan nang sa gayon sila ay magbabalik-loob sa Kanya.
The Prophet has the Choice of either accepting or rejecting Women who offer Themselves to Him
Imam Ahmad recorded that `A'ishah, may Allah be pleased with her, used to feel jealous of the women who offered themselves to the Prophet . She said, "Would a woman not feel shy to offer herself without any dowery" Then Allah revealed the Ayah,
تُرْجِى مَن تَشَآءُ مِنْهُنَّ وَتُؤْوِى إِلَيْكَ مَن تَشَآءُ
(You can postpone whom you will of them, and you may receive whom you will.) She said, "I think that your Lord is hastening to confirm your desire." We have already stated that Al-Bukhari also recorded this. This indicates that what is meant by the word:
تُرْجِى
(postpone) is delay, and
مَن تَشَآءُ مِنْهُنَّ
(whom you will of them) means, `of those who offer themselves to you.'
وَتُؤْوِى إِلَيْكَ مَن تَشَآءُ
(and you may receive whom you will.) means, `whoever you wish, you may accept, and whoever you wish, you may decline, but with regard to those whom you decline, you have the choice of going back to them later on and receiving them.' Allah says:
وَمَنِ ابْتَغَيْتَ مِمَّنْ عَزَلْتَ فَلاَ جُنَاحَ عَلَيْكَ
(And whomsoever you desire of those whom you have set aside, it is no sin on you (to receive her again).) Others said that what is meant by:
تُرْجِى مَن تَشَآءُ مِنْهُنَّ
(You can postpone (the turn of) whom you will of them,) means, `your wives: there is no sin on you if you stop dividing your time equally between them, and delay the turn of one of them and bring forward the turn of another as you wish, and you have intercourse with one and not another as you wish.' This was narrated from Ibn `Abbas, Mujahid, Al-Hasan, Qatadah, Abu Razin, `Abdur-Rahman bin Zayd bin Aslam and others. Nevertheless, the Prophet used to divide his time between them equally, hence a group of the scholars of Fiqh among the Shafi`is and others said that equal division of time was not obligatory for him and they used this Ayah as their evidence. Al-Bukhari recorded that `A'ishah said: "The Messenger of Allah ﷺ used to ask permission of us (for changing days) after this Ayah was revealed:
تُرْجِى مَن تَشَآءُ مِنْهُنَّ وَتُؤْوِى إِلَيْكَ مَن تَشَآءُ وَمَنِ ابْتَغَيْتَ مِمَّنْ عَزَلْتَ فَلاَ جُنَاحَ عَلَيْكَ
(You can postpone whom you will of them, and you may receive whom you will. And whomsoever you desire of those whom you have set aside, it is no sin on you.)" I (the narrator) said to her: "What did you say" She said, "I said, `If it were up to me, I would not give preference to anyone with regard to you, O Messenger of Allah!"' This Hadith indicates that what is meant in this Hadith from `A'ishah is that it was not obligatory on him to divide his time equally between his wives. The first Hadith quoted from her implies that the Ayah was revealed concerning the women who offered themselves to him. Ibn Jarir prefered the view that the Ayah was general and applies both to the women who offered themselves to him and to the wives that he already had, and that he was given the choice whether to divide him time among them or not. This is a good opinion which reconciles between the Hadiths. Allah says:
ذَلِكَ أَدْنَى أَن تَقَرَّ أَعْيُنُهُنَّ وَلاَ يَحْزَنَّ وَيَرْضَيْنَ بِمَآ ءَاتَيْتَهُنَّ كُلُّهُنَّ
(that is better that they may be comforted and not grieved, and may all be pleased with what you give them.) meaning, `if they know that Allah has stated that there is no sin on you with regard to dividing your time. If you wish, you may divide you time and if you do not wish, you need not divide your time, there is no sin on you no matter which you do. Therefore if you divide your time between them, this will be your choice, and not a duty that is enjoined upon you, so they will feel happy because of that and will recognize your favor towards them in sharing your time equally among them and being fair to all of them.'
وَاللَّهُ يَعْلَمُ مَا فِى قلُوبِكُمْ
(Allah knows what is in your hearts.) means, `He knows that you are more inclined towards some of them than others, which you cannot avoid.' Imam Ahmad recorded that `A'ishah said: "The Messenger of Allah ﷺ used to divide his time between his wives fairly and treat them equally, then he said:
«اللَّهُمَّ هَذَا فِعْلِي فِيمَا أَمْلِكُ،فَلَا تَلُمْنِي فِيمَا تَمْلِكُ وَلَا أَمْلِك»
(O Allah, I have done as much as I can with regard to what is under my control, so do not blame me for that which is under Your control and not mine.)" It was also recorded by the four Sunan compilers. After the words "so do not blame me for that which is under Your control and not mine," Abu Dawud's report adds the phrase:
«فَلَا تَلُمْنِي فِيمَا تَمْلِكُ وَلَا أَمْلِك»
(So do not blame me for that which is under Your control and not mine.) meaning matters of the heart. Its chain of narration is Sahih, and all the men in its chain are reliable. Then this phrase is immediately followed by the words,
وَكَانَ اللَّهُ عَلِيماً
(And Allah is Ever All-Knowing,) i.e., of innermost secrets,
حَلِيماً
(Most Forbearing.) meaning, He overlooks and forgives.
Ey Peygamber! Hanımlarından dilediğini yanlarında geceleme hususunda erteler, dilediğini de yanına alır ve onunla gecelersin. Geriye bıraktıklarından birini yanına geri almak istersen bunda sana bir günah yoktur. Senin için olan bu seçme ve genişlik; senin kadınlarının sevinmeleri ve kendilerine verdiğin şeylerle hoşnut olmaları için en uygun olanıdır. Bu; onların, senin vacibi (gerekli olanı) terk etmediğini ve hak hususunda eli sıkı davranmadığını bilmeleri içindir. Ey erkekler! Allah sizin, kalplerinizde hanımlarınız arasında hangisine karşı daha çok meyliniz olduğunu bilir. Zira Allah; kullarının amellerini hakkıyla bilendir. Bu hususta hiçbir şey O'na gizli kalmaz. Olur da tövbe ederler diye kullarını cezalandırmakta acele etmeyendir, Halîm'dir.
"Kamu boleh menangguhkan siapa yang kamu kehendaki dari mereka dan menggauli siapa yang kamu kehendaki. Dan siapa-siapa yang kamu ingini (untuk menggaulinya kembali) dari kalangan perempuan yang telah kamu cerai, maka tidak ada dosa bagimu. Yang demikian itu adalah lebih dekat untuk ketenangan hati mereka, dan mereka tidak merasa sedih, dan semuanya rela dengan apa yang telah kamu berikan kepada mereka. Dan Allah mengetahui apa yang tersimpan dalam hatimu. Dan Allah Maha Mengetahui lagi Maha Penyantun." (Al-Ahzab: 51).
(51) Ini juga termasuk keleluasaan dari Allah untuk Rasul-Nya dan kasih sayangNya kepadanya, yaitu Allah membolehkan baginya mengabaikan pembagian (hak mencampuri. Pent.) di antara istri-istrinya secara wajib, dan jika beliau melakukan pem-bagian jatah, maka itu adalah kesukarelaan dari beliau. Sekalipun demikian, Rasulullah a selalu bersungguh-sungguh di dalam me-lakukan pembagian hak di antara mereka dalam segala sesuatu, dan beliau mengatakan,
اَللّٰهُمَّ هٰذَا قَسْمِيْ فِيْمَا أَمْلِكُ فَلَا تَلُمْنِيْ فِيْمَا لَا أَمْلِكُ.
"Ya Allah, ini adalah pembagianku menurut yang aku mampu, maka janganlah Engkau mencelaku dalam hal yang aku tidak mampu melakukannya."[58]
Lalu di sini Allah berfirman, ﴾ تُرۡجِي مَن تَشَآءُ مِنۡهُنَّ ﴿ "Kamu boleh me-nangguhkan siapa yang kamu kehendaki dari mereka," maksudnya, kamu menangguhkan siapa saja yang kamu kehendaki dari istri-istrimu, kamu boleh tidak menggaulinya dan boleh tidak bermalam tidur bersamanya.
﴾ وَتُـٔۡوِيٓ إِلَيۡكَ مَن تَشَآءُۖ ﴿ "Dan (kamu boleh) menggauli siapa yang kamu kehendaki" maksudnya, kamu berkumpul dengannya dan bermalam tidur bersamanya. ﴾ و َ ﴿ "Dan" sekalipun demikian, hal ini tidak harus. Maka siapa saja ﴾ ٱبۡتَغَيۡتَ ﴿ "yang kamu ingini" yaitu agar kamu menggaulinya ﴾ فَلَا جُنَاحَ عَلَيۡكَۚ ﴿ "maka tidak ada dosa bagimu." Maksud-nya, semua pilihan diserahkan kepadamu semuanya. Kebanyakan ahli tafsir mengatakan, "Ini adalah khusus bagi wanita-wanita yang menyerahkan dirinya kepada Nabi. Nabi boleh menangguhkan siapa saja yang dia kehendaki dan menggauli siapa saja yang dia suka. Maksudnya, jika beliau berkehendak, maka beliau boleh menerima wanita yang menyerahkan dirinya kepadanya, dan jika beliau menghendaki, maka beliau boleh untuk tidak menerimanya. Wallahu 'alam.
Kemudian Allah menjelaskan hikmah di balik itu semua, se-raya berfirman, ﴾ ذَٰلِكَ ﴿ "Yang demikian itu" maksudnya, kelonggaran untukmu dan keadaan semua permasalahan dikembalikan kepada-mu dan ada pada wewenangmu, dan apa pun yang kamu lakukan kepada mereka itu adalah kesukarelaan darimu, ﴾ أَدۡنَىٰٓ أَن تَقَرَّ أَعۡيُنُهُنَّ وَلَا يَحۡزَنَّ وَيَرۡضَيۡنَ بِمَآ ءَاتَيۡتَهُنَّ كُلُّهُنَّۚ ﴿ "adalah lebih dekat untuk ketenangan hati mereka, dan mereka tidak merasa sedih, dan semuanya rela dengan apa yang telah kamu berikan kepada mereka" karena mereka tahu bahwa engkau tidak pernah mengabaikan kewajiban dan tidak pula engkau mengabaikan hak yang semestinya. ﴾ وَٱللَّهُ يَعۡلَمُ مَا فِي قُلُوبِكُمۡۚ ﴿ "Dan Allah mengetahui apa yang tersimpan dalam hatimu," maksudnya, apa yang terlintas padanya saat melaksanakan hak-hak yang wajib dan yang sunnah dan ketika ada benturan hak-hak. Maka dari itulah diberikan kelonggaran bagimu, wahai Rasulullah, agar hati istri-istrimu merasa tenang.
﴾ وَكَانَ ٱللَّهُ عَلِيمًا حَلِيمٗا ﴿ "Dan Allah Maha Mengetahui lagi Maha Pe-nyantun," maksudnya, Mahaluas ilmunya, lagi sangat Penyantun. Dan di antara ilmunya adalah Dia mensyariatkan bagi kalian se-suatu yang lebih baik untuk urusan-urusan kalian dan lebih banyak pahalanya bagi kalian. Dan di antara kesantunanNya adalah Dia tidak menghukum (mengazab) kalian atas kesalahan yang terjadi dari kalian dan atas keburukan yang selalu dilakukan oleh hati kalian.
Where a number of ladies are involved, the scope for complaint increases. The Prophet Muhammad had many wives. In view of this, there was a possibility that these ladies might have grievances about ineqalities in conjugal rights, as a result of which giving his full concentration to the performance of his missionary work might have been hampered. So, it was laid down that his case was a special one and that he was not subject to the provisions regarding the observance of equality in conjugal rights which were applicable to Muslims in general. If there had been any clash between the provisions regarding conjugal rights and those regarding Islamic rights, then it would have been legitimate for the Prophet to give preference to Islamic rights. The purpose of granting exemption to the Prophet from the general provisions, was to prevent the growth of resentment among his wives; as a matter of fact, the Prophet hardly ever took advantage of these powers in practice.
Sixth Injunctions
تُرْجِي مَن تَشَاءُ مِنْهُنَّ وَتُؤْوِي إِلَيْكَ مَن تَشَاءُ ("You may postpone (the turn) of any one you wish from among them, and may accommodate with you any one you wish." - 51) This rule is specific to the Holy Prophet ﷺ . The normal rule is that a Muslim husband having more than one wife must distribute his nights between his wives in equal numbers and similarly must provide means of sustenance and maintenance to each one of them equally. It is not permissible to violate the principle of equality. But the Holy Prophet ﷺ has been exempted from this rule and has been allowed to postpone the turn of any one of his blessed wives according to his own expedience; he could also recall the one whose turn he had postponed earlier.
Allah Almighty so honored the Holy Prophet ﷺ that he was exempted from observing equality between his wives but the Holy Prophet ﷺ never availed of this concession in practice; he always maintained full equality between all his blessed wives. Imam Abu Bakr al-Jassas (رح) has stated that as per narrations of Hadith, the Holy Prophet ﷺ always maintained equality between the blessed wives even after the revelation of this verse; he goes on to a Hadith from Sayyidah ` A'ishah ؓ ، with his own chain of narrators, which is also available in Musnad Ahmad, Tirmidhi, Nasa` i, Abu Dawud etc.:
کَانَ رَسولُ اللہِ ﷺ یَقسِمُ فَیَعدِلُ : اللّٰھُمَّ ھٰذَا قسمی فَیمَا اَملِکُ فلا تَلمُنِی فِیمَا لَا اَملِکُ قالَ اَبودَاؤد یَعنِی القَلبَ
"The Messenger of Allah used to maintain equality between all wives and used to supplicate, "0 Allah I have maintained equality in whatever is within my power (meaning provision of means of sustenance and in spending of nights), so do not reprove me for that which is not within my power (meaning love and affection being more for someone and less for another that is not within one's control).
According to another narration, also from Sayyidah ` A'ishah ؓ and reported by Bukhari, if the Holy Prophet ﷺ had to postpone his visit to any of the blessed wives at her turn, for some reason, he would seek her permission even after the revelation of this verse wherein he was exempted from observing equality between his blessed wives.
Another Hadith is also well known and is found in all books of Hadith that when it became difficult for the Holy Prophet ﷺ during his last illness to move between the houses of his blessed wives on daily basis, he sought permission from all of them before staying in the house of Sayyidah ` A'ishah ؓ where he passed the remaining days of his illness.
It was the habit of all the prophets in general, and that of the Holy Prophet ﷺ in particular, that whenever a concession was given to them by Allah Ta’ ala in a rule of Shari` ah, they generally used to act upon the original rule as a demonstration of their gratitude to Allah, and did not avail of the concession except at a time of a dire need.
The wisdom of Sixth Injunction
The Holy Qur'an has then stated the wisdom of the sixth injunction i.e. exempting the Holy Prophet ﷺ from maintaining equality between his wives and making all options open for him in this regard. In the words of the Holy Qur'an the wisdom behind this exemption was the following, ذَٰلِكَ أَدْنَىٰ أَن تَقَرَّ أَعْيُنُهُنَّ وَلَا يَحْزَنَّ وَيَرْضَيْنَ (it is more likely, in this way, that their eyes will stay content, and they will not grieve, and all of them will be happy with whatever you give to them. - 51)
A doubt may arise here that, apparently, this rule of exemption would be against the wishes and intent of the blessed wives ؓ and may cause them anguish; how can it be considered to be a source of their happiness? In answer to this question, one has to bear in mind that the real reason for one's grievance-is one's perception of his or her due rights. If one believes that a certain right is due on somebody and he is neglecting or violating it, then one feels hurt and aggrieved. But if somebody who does not owe us anything and still gives us something, this act of kindness generates sheer pleasure. Accordingly, when it has been stated that it is not obligatory upon the Holy Prophet ﷺ to observe equality among all the blessed wives ؓ rather he may use his discretion, then whatever attention and company a wife gets from him would be considered a favor and an act of courtesy and kindness which would be a source of happiness and satisfaction.
At the end of this injunction the Holy Qur'an has declared:
وَاللَّـهُ يَعْلَمُ مَا فِي قُلُوبِكُمْ وَكَانَ اللَّـهُ عَلِيمًا حَلِيمًا
"And Allah knows whatever lies in your hearts. And Allah is All-Knowing, All-Wise." - 51
The context of the foregoing and forthcoming verses is the mention of the rules peculiar to the Holy Prophet ﷺ in the matter of marriage. In between these rules, the statement that Allah knows whatever lies in your hearts and Allah is All-Knowing, All-Wise does not appear to bear any nexus with the subject. It is stated in Ruh ul-Ma’ ani that the permission given to the Holy Prophet ﷺ to marry more than four wives or to marry without dower could have created satanic scruples in somebody's mind. So, this verse, coming in between, has directed that Muslims have to guard themselves against such suspicions and scruples and have to firm up their faith that all these exclusive exemptions are given by Allah Almighty on the basis of His infinite wisdom and expedience, and that the selfish desires have no room here.
Tu puoi far attendere – o Messaggero – la moglie con cui sei tenuto a dormire, come vuoi, o non dormire con lei, e puoi intrattenerti con quella che vuoi per dormire con lei; non commetti peccato se ti intrattieni con una donna che avrebbe dovuto attendere, dormendo con lei: Questa possibilità di scelta e questo permesso che ti è stato concesso è cosa migliore per soddisfarle; e che siano soddisfatte di ciò che hai loro concesso. E devono sapere che, in verità, non hai trascurato alcun dovere e che non hai fatto torto ad alcuno. E Allāh è Consapevole delle preferenze che celate nei vostri cuori, o uomini; e Allāh è Consapevole delle azioni dei Suoi sudditi: Nulla di ciò Gli è nascosto; Tenero, non li indirizza con la punizione affinché si pentano dinanzi a Lui.
Mensajero, puedes relegar el turno de cualquiera de tus esposas que desees y no pasar la noche con ella cuando sea su turno, y pasar la noche con cualquiera de tus esposas que desees. No cometes pecado si deseas pasar la noche con aquella cuyo turno relegaste. Esta elección y amplitud de tus opciones es más conveniente para quedar bien ante los ojos de tus esposas y que estén complacidas en todo lo que compartes con ellas, porque saben que no has dejado de lado una obligación ni has incumplido un derecho. ¡Hombres! Al-lah conoce la inclinación de los corazones por sus esposas. Él es el conocedor de las acciones de Sus siervos, nada Le está oculto. También es Paciente y no los castiga inmediatamente, para que puedan arrepentirse.
Ô Prophète, tu reportes la nuit de celle que tu veux de tes épouses et tu passes la nuit avec celle que tu veux. Il ne t’est pas reproché de changer d’avis et de passer la nuit avec celle dont tu avais reporté le tour. Ce choix qui t’es donné est plus susceptible d’apporter de la tranquillité à tes épouses et de les satisfaire puisqu’elles sauront que tu ne délaisses aucune obligation et que tu ne négliges aucun droit. Ô hommes, Allah sait le mieux en faveur de quelle épouse vos cœurs penchent et Il connaît le mieux les œuvres de Ses serviteurs et rien ne Lui en échappe. Il est aussi plein de mansuétude envers eux, puisqu’Il ne s’empresse pas de les châtier afin que, peut-être, ils se repentent à Lui.
Hindi pinapayagan para sa iyo, O Sugo, na mag-asawa ka pa ng mga babaing iba pa sa mga asawa mo na mga nasa pangangalaga mo. Hindi ipinahihintulot para sa iyo na diborsiyuhin mo sila o diborsiyuhin mo ang ilan sa kanila upang kumuha ka ng iba pa sa kanila bilang mga maybahay, kahit pa nagpahanga sa iyo ang kagandahan ng sinumang ninais mo na mapangasawa kabilang sa mga babaing ipa pa sa kanila. Subalit pinapayagan para sa iyo na makisama sa minay-ari ng kanang kamay mo na mga babaing alipin nang walang paglilimita sa isang itinakdang bilang. Laging si Allāh sa bawat bagay ay Mapag-ingat. Ang kahatulang ito ay nagpapatunay sa kalamangan ng mga ina ng mga mananampalataya sapagkat ipinagbawal ang pagdiborsiyo sa kanila at ang pag-aasawa sa iba pa sa kanila.
The Reward of His Wives for choosing to stay with the Messenger
More than one of the scholars, such as Ibn `Abbas, Mujahid, Ad-Dahhak, Qatadah, Ibn Zayd, Ibn Jarir and others stated that this Ayah was revealed as a reward to the wives of the Prophet expressing Allah's pleasure with them for their excellent decision in choosing Allah and His Messenger and the Home of the Hereafter, when the Messenger of Allah ﷺ, gave them the choice, as we have stated above. When they chose the Messenger of Allah ﷺ their reward was that Allah restricted him to these wives, and forbade him to marry anyone else or to change them for other wives, even if he was attracted by their beauty -- apart from slave-girls and prisoners of war, with regard to whom there was no sin on him. Then Allah lifted the restriction stated in this Ayah and permitted him to marry more women, but he did not marry anyone else, so that the favor of the Messenger of Allah ﷺ towards them would be clear. Imam Ahmad recorded that `A'ishah, may Allah be pleased with her, said: "The Messenger of Allah ﷺ did not die until Allah permitted (marriage to other) women for him." It was also recorded by At-Tirmidhi and An-Nasa'i in their Sunans. On the other hand, others said that what was meant by the Ayah,
لاَّ يَحِلُّ لَكَ النِّسَآءُ مِن بَعْدُ
(It is not lawful for you (to marry other) women after this,) means, `after the description We have given of the women who are lawful for you, those to whom you have given their dowery, those whom your right hand possesses, and daughters of your paternal uncles and aunts, maternal uncles and aunts, and those who offer themselves to you in marriage -- other kinds of women are not lawful for you.' This view was narrated from Ubayy bin Ka`b, from Mujahid in one report which was transmitted from him, and others. At-Tirmidhi recorded that Ibn `Abbas said: "The Messenger of Allah ﷺ was forbidden to marry certain kinds of women apart from believing women who had migrated with him, in the Ayah,
لاَّ يَحِلُّ لَكَ النِّسَآءُ مِن بَعْدُ وَلاَ أَن تَبَدَّلَ بِهِنَّ مِنْ أَزْوَاجٍ وَلَوْ أَعْجَبَكَ حُسْنُهُنَّ إِلاَّ مَا مَلَكَتْ يَمِينُكَ
(It is not lawful for you (to marry other) women after this, nor to change them for other wives even though their beauty attracts you, except those whom your right hand possesses.) Allah has made lawful believing women, and believing women who offered themselves to the Prophet for marriage, and He made unlawful every woman who followed a religion other than Islam, as Allah says:
وَمَن يَكْفُرْ بِالإِيمَـنِ فَقَدْ حَبِطَ عَمَلُهُ
(And whosoever disbelieves in faith, then fruitless is his work) (5:5). Ibn Jarir, may Allah have mercy on him, stated that this Ayah is general in meaning and applies to all the kinds of women mentioned and the women to whom he was married, who were nine. What he said is good, and may be what many of the Salaf meant, for many of them narrated both views from him, and there is no contradiction between the two. And Allah knows best.
وَلاَ أَن تَبَدَّلَ بِهِنَّ مِنْ أَزْوَاجٍ وَلَوْ أَعْجَبَكَ حُسْنُهُنَّ
(nor to change them for other wives even though their beauty attracts you, ) He was forbidden to marry more women, even if he were to divorce any of them and wanted replace her with another, except for those whom his right hand possessed (slave women).
Ngươi không được phép - hỡi Thiên Sứ - kết hôn thêm với những người phụ nữ nào những người vợ mà Ngươi đã cưới, song Ngươi cũng không được phép li dị bất cứ người vợ nào của Ngươi hoặc Ngươi tự ý li dị một số người vợ của Ngươi rồi có ý định cưới một số người khác, dẫu cho Ngươi cảm thấy bị lôi cuốn bởi sắc đẹp của họ. Tuy nhiên Ngươi được phép tự do với các nữ nô lệ nằm trong tay của Ngươi mà không có giới hạn số lượng, quả thật, Allah giám sát tất cả mọi thứ. Giáo lý này nói lên giá trị của các bà mẹ của tín đồ có đức tin khi họ không bị Thiên Sứ li hôn họ.
Poslaniče islama, nije ti dozvoljeno da se ženiš na žene koje imaš, niti imaš pravo umjesto svojih žena koje spadaju u neke prethodno spomenute kategorije, uzeti drugu ženu, a od svoje se rastaviti, pa makar te ova zadivila svojom ljepotom. A kad su posrijedi robinje, možeš ih imati koliko hoćeš. Imajte na umu da dragi Allah nad svime bdi. Ovaj propis ukazuje na vrijednost majki pravovjernih: Poslaniku je zabranjeno da se od njih rastavi, kao što je zabranjeno i to da na njih dovede neku ženu.
Tidak diperbolehkan bagimu -wahai Rasul- untuk menikahi wanita-wanita selain istri-istrimu yang sudah berada di dalam tanggunganmu dan tidak diperbolehkan bagimu untuk menceraikan mereka atau menceraikan sebagian dari mereka agar kamu menggantinya dengan wanita-wanita selain mereka, meski kecantikan wanita selain istri-istrimu yang ingin kamu nikahi itu menarik bagimu. Akan tetapi, diperbolehkan bagimu untuk bersenang-senang dengan hamba sahayamu yang perempuan tanpa batasan jumlah. Sungguh Allah Maha Mengawasi segala sesuatu. Ketentuan ini menunjukkan keutamaan Ummahātul-Mu`minīn (istri-istri Nabi) sebab Allah melarang Rasul -ṣallallāhu 'alaihi wa sallam- untuk menceraikan mereka maupun menikah dengan cara menggantikan mereka dengan yang lain.
Ô Messager, il ne t’est plus permis d’épouser des femmes autres que tes épouses actuelles ni de les répudier ou d’en répudier certaines afin d’épouser d’autres femmes même si leur beauté te plaît. En revanche, il t’est permis de jouir des esclaves que tu possèdes sans limite de nombre et Allah est garant de toute chose. Ce jugement démontre le mérite des Mères des Croyants puisqu’il est illicite au Prophète de les répudier et d’épouser d’autres femmes qu’elles.
The pious life of the Holy Prophet ﷺ and the issue of polygamy
The enemies of Islam have always targeted the issue of polygamy, specially the number of the wives of the Holy Prophet ﷺ for their criticism. But if the whole life of the Holy Prophet ﷺ is kept in view, even the Satan cannot find scope to cast doubts on the character of the Holy Prophet ﷺ . It is a proved fact that his first marriage at the age of twenty-five was with Sayyidah Khadijah 4.U1 who was an aged widow with children and had been married twice before. The Holy Prophet ﷺ spent his whole prime of life, upto the age of fifty, with that aged wife only. All these fifty years were spent right before the eyes of the people of Makkah who had started his opposition when he was of forty years and had announced his prophethood. His opponents did not leave any stone unturned in harassing and stigmatizing him. They called him a magician, a poet, a mad man, but no enemy could ever find a single chance to cast doubts in his piety, modesty or purity.
At the age of fifty, after the death of Sayyidah Khadijah ؓ ، he married Sayyidah Sawdah ؓ who was also a widow.
After migration to Madinah, at the age of fifty-four, in the second year of Hijrah, Sayyidah ` A'ishah ؓ came to the Holy Prophet's home as wife. He married Sayyidah Hafsah رضی اللہ تعالیٰ عنہا a year later and Sayyidah Zainab bint Khuzaymah ؓ a few days after that, who expired a few months later. He married Sayyidah Umm Salamah ؓ a widow with children, in the year 4 of Hijrah. In the year 5 when he was fifty eight years old, he married Sayyidah Zainab hint Jahsh ؓ in accordance with Allah's order, as detailed in the beginning of the present surah. The rest of the blessed wives entered his house in the last five years.
The rules pertaining to the private life of a prophet and his domestic affairs constitute a major portion of a religion. The contribution of these nine blessed wives ؓ to the propagation and education of Islam can be imagined from the fact that Sayyidah ` A'ishah رضی اللہ تعالیٰ عنہا ، alone narrated two thousand two hundred and ten ahadith and Sayyidah Umm Salamah ؓ narrated three hundred and sixty-eight ahadith which have been collected in reliable books. Hafiz Ibn al-Qayyim, in his I'lmul Muwaqqi'in, has commented that the rulings of Shari'ah (fatawa) disclosed by Sayyidah Umm Salamah ؓ would constitute a separate book. More than two hundred noble companions of the Holy Prophet ﷺ were disciples of Sayyidah ` A'ishah ؓ who learnt hadith, fiqh (Islamic jurisprudence) and fatawa from her.
Another wisdom of bringing a number of the blessed wives ؓ to the house of the Holy Prophet ﷺ was to attract their clans towards Islam. After keeping these facts in view and considering the general pattern of his pure life, can one find any scope for saying that the multiplicity of his wives was, Allah forbid, to fulfill selfish or sexual desires? If this was the case, why the last stage of life would have been selected for this purpose after spending the whole prime of life either in celibacy or with an aged widow. This subject along with the religious, intellectual, biological and economic issues of the polygamy has been thoroughly discussed with full details under the explanation of the third verse of Surah Nisa' in volume II of this book.
Seventh Injunction:
لَّا يَحِلُّ لَكَ النِّسَاءُ مِن بَعْدُ وَلَا أَن تَبَدَّلَ بِهِنَّ مِنْ أَزْوَاجٍ وَلَوْ أَعْجَبَكَ حُسْنُهُنَّ
(No women are lawful for you after this, nor is it lawful that you replace them (the present wives) with other wives, even though their goodness may attract you.- 52),
The words مِن بَعْدُ ''after this" in this verse may be interpreted in two ways. One is that no women are lawful for you after the present wives. Some noble companions and leading commentators have adopted this meaning. Sayyidna Anas " has stated that when the blessed wives ؓ were given the choice by Allah Ta’ ala to either opt for the pleasure of the worldly life and its charms but separation from the Holy Prophet ﷺ or to remain with him and be content with every economic condition they may face, all of them gave up their demand for increase in maintenance and elected to remain with him. Allah Ta` ala, as a reward for their decision, restricted the Holy Prophet ﷺ to those nine wives and it was no more permissible for him to marry other women. (Al-Baihaqi, as quoted by Ruh-ul- Ma’ ani)
Sayyidna Ibn ` Abbas ؓ has stated that Allah Ta’ ala has restricted the blessed wives ؓ exclusively to the Holy Prophet ﷺ in that they could not marry anybody after him. Similarly, the Holy Prophet ﷺ has been restricted to the blessed wives in the sense that he could not marry any other women. Sayyidna ` Ikrimah ؓ has also given this explanation as per one narration.
The second interpretation of these words, as reported by different authorities, like Ibn ` Abbas, ` Ikrimah and Mujahid ؓ ، according to some narrations is that مِن بَعدِ "after this" means it is not lawful for the Holy Prophet ﷺ to marry any women beyond the categories mentioned in the earlier verse. For example, the earlier verse has allowed for him only those women of his parents' families who had migrated from Makkah to Madinah either with him or later, according to his command; similarly the restriction that his wife must be a Muslim has made the Christian or Jewish women unlawful for him. As such the meaning of the words, "after this" would be that he cannot marry those women who do not fall in the categories made lawful for him. Thus, according to this explanation, this is not a new injunction; it is rather an elaboration to highlight the consequential outcome of the rule already laid down in the preceding verse. According to this interpretation, this verse does not prohibit marriage with other women after the nine blessed wives ؓ instead, it prohibits marriage with non-Muslims and with women of the parents families who did not migrate, as already known from the previous verse.
This second interpretation finds support from a narration of Sayyidah ` A'ishah ؓ to the effect that the permission of further marriages remained applicable for him (even after the revelation of the present verse)
وَلَا أَن تَبَدَّلَ بِهِنَّ مِنْ أَزْوَاجٍ "Nor is it lawful that you replace them (the present wives) with other wives" - 52.
The clear meaning of these words in view of the second explanation of this verse is that although the Holy Prophet ﷺ is permitted to marry other women besides his present wives subject to the conditions mentioned, yet it is not lawful for him to divorce a wife and to marry another woman to replace her.
However, the meaning of these words in view of the first explanation of this verse would be that he can neither marry any woman in addition to the present wives, nor can he replace them by divorcing one and marrying another.
Towards the end of these verses it is clarified that a bond woman owned by the Holy Prophet ﷺ is exempt from fifth and seventh rules in the sense that she is lawful for him, even if she is a Christian or Jew, and it is also permitted for him to replace her with another bondwoman. Lastly it has been reminded that Allah Ta’ ala is watchful of everything's reality, appearance and underlying reasons. All these injunctions and rules are based on divine wisdom and expedience, even if the wisdom is not stated specifically, and hence no one has the right to question them or raise objections against them.
O Messenger! It is not permissible for you to marry women other than your wives who are already in your protection, neither is it permissible for you to divorce them, or divorce any one of them so that you may marry another woman, even if her beauty appeals to you. However, it is permissible for you to take captive women into your possession. And Allah is a guardian over everything. This ruling proves the virtue of the mothers of the believers, because the Prophet peace be upon him was prohibited from divorcing them and marrying others whilst he was married to them.
Non ti è permesso - o Messaggero - sposare donne diverse dalle tue mogli; e non ti è permesso divorziare da loro, o di divorziare da alcune di loro; non ti è permesso sposare altre donne, anche se sei attratto dalla loro bellezza, desiderando sposare donne all'infuori delle tue; tuttavia, ti è permesso di godere delle tue schiave senza limiti di numero; e Allāh è Osservatore di ogni cosa. Questa legge dimostra la virtù delle madri dei credenti, dalle quali è stato proibito al Profeta di divorziare, o di sposare altre donne.
Mensajero, no te será lícito casarte con mujeres que no sean tus esposas que ya estén bajo tu protección, tampoco está permitido que te divorcies de ellas, o de cualquiera de ellas para que puedas casarte con otra mujer, aunque sea muy hermosa. Al-lah todo lo observa. Esta sentencia prueba la virtud de las madres de los creyentes, porque el Profeta r tenía prohibido divorciarse de ellas y casarse con otras mientras estaba casado con ellas.
Ey Resul! Nikâhın altında olan eşlerinden başka kadınlar ile evlenmen sana caiz olmaz. Eşlerini boşaman ya da o kadınlar ile evlenmek senin hoşuna gitse de başka kadınları alman için onların bazısını boşaman da sana helal olmaz. Fakat sana, herhangi bir sayıyla sınırlı olmaksızın sahip olduğun köle kadınlardan dilediğini cariye edinmek caizdir. Allah her şeyi gözetendir. Bu hüküm; Müminlerin annelerinin faziletine delalet etmektedir. Onları boşamak ve onların üzerine evlenmek yasaklanmıştır.
"Tidak halal bagimu mengawini perempuan-perempuan sesudah itu dan tidak boleh pula mengganti mereka dengan istri-istri yang lain, meskipun kecantikannya menarik hatimu kecuali perempuan-perempuan hamba sahaya yang kamu miliki. Dan Allah Maha Mengawasi segala sesuatu." (Al-Ahzab: 52).
(52) Ini adalah kesyukuran dari Allah yang senantiasa Maha Mensyukuri, untuk istri-istri RasulNya yang mana mereka lebih memilih Allah, RasulNya dan negeri akhirat, yaitu dalam bentuk Allah berbelas-kasih kepada mereka dan membatasi RasulNya untuk beristrikan mereka saja, seraya berfirman, ﴾ لَّا يَحِلُّ لَكَ ٱلنِّسَآءُ مِنۢ بَعۡدُ ﴿ "Tidak halal bagimu mengawini perempuan-perempuan sesudah," istri-istrimu yang ada, ﴾ وَلَآ أَن تَبَدَّلَ بِهِنَّ مِنۡ أَزۡوَٰجٖ ﴿ "dan tidak boleh pula mengganti mereka dengan istri-istri yang lain," maksudnya, jangan pula kamu menceraikan salah satu dari mereka lalu mengawini yang lain sebagai gantinya, sehingga terjadilah rasa aman mereka, dari bahaya dan perceraian. Hal ini karena Allah telah menetap-kan bahwa mereka adalah istri-istrinya di dunia dan akhirat, tidak boleh terjadi perceraian antara Nabi dengan mereka.
﴾ وَلَوۡ أَعۡجَبَكَ حُسۡنُهُنَّ ﴿ "Meskipun kecantikannya menarik hatimu," maksudnya, kecantikan selain mereka lebih menawan hatimu, maka tetap tidak halal bagimu, ﴾ إِلَّا مَا مَلَكَتۡ يَمِينُكَۗ ﴿ "kecuali hamba sahaya yang kamu miliki" yaitu, wanita-wanita tawanan perang, maka ini halal bagimu. Sebab, wanita-wanita budak sahaya dalam (sudut pan-dang) ketidaksukaan istri padanya tidaklah sama kedudukannya dengan istri-istri yang sebenarnya dalam mengganggu. ﴾ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ رَّقِيبٗا ﴿ "Dan Allah Maha Mengawasi segala sesuatu," maksudnya, Dia selalu mengawasi segala permasalahan, mengetahui bagai-mana berakhirnya permasalahan itu, Dia selalu mengurusinya dengan aturan yang tersempurna dan kerapian yang paling baik.
52- Bundan sonra artık başka kadınlarla evlenmen de mevcut hanımlarını bırakıp yerlerine başka hanımlar alman da -onların güzellikleri hoşuna gitse bile- sana helâl değildir. Ancak sahip olduğun cariyeler hariç. Allah her şeyi görüp gözetlemektedir.
52. Bu, iyi davranışları mükâfatla karşılayan (Şekûr) Allah’ın, Rasûlünün hanımlarına -Allah tümünden razı olsun- Allah’ı, Rasûlünü ve ahiret yurdunu tercih etmelerine karşılık bir mükâfatıdır. Onlara merhamet etmiş ve Rasûlünün artık onlardan başkası ile evlenemeyeceğini beyan ederek şöyle buyurmuştur:“Bundan” mevcut hanımlarından “sonra artık başka kadınlarla evlenmen de mevcut hanımlarını bırakıp yerlerine başka hanımlar alman da… sana helâl değildir.”Bu yolla hanımları, artık onların arasına yeni bir kuma katılmasından veya herhangi birisini boşamasından yana emin olmuş oldular. Çünkü Yüce Allah, artık onların dünya ve âhirette onun hanımları olduklarını, onların Peygamber tarafından boşanmak sureti ile ondan ayrı kalmayacaklarını hükme bağlamış olmaktadır.“Onların güzellikleri hoşuna gitse bile”yani mevcut hanımlarının dışında kalanların, güzellikleri hoşuna gitse dahi onları nikâhlaman sana helâl değildir.“Ancak sahip olduğun cariyeler hariç.”Yani bunlar, senin için helâldir. Çünkü cariyelerin, nikahlı hanımlar tarafından kıskanılmaları ve hanımlara kumalık etmeleri açısından hür hanımlar konumunda olmadıkları bilinen bir husustur.“Allah her şeyi görüp gözetlemektedir.” O, işleri görüp gözetendir, nereye varacaklarını bilendir. En mükemmel bir düzen ve en güzel hükümler ile bunları idare edendir.
Ô vous qui croyez en Allah et mettez en pratique ce qu’Il vous a prescrit, n’entrez dans les demeures du Prophète que s’il vous y autorise comme lorsqu’il vous invite à manger et ne restez pas longuement à attendre la cuisson du repas. Entrez plutôt lorsqu’il vous invite et dès que vous finissez de manger, partez et ne restez pas à prendre plaisir à discuter les uns avec les autres. Ceci contrarie en effet le Prophète et il est gêné de vous demander de partir tandis qu’Allah ne ressent pas de gêne à ordonner la vérité. Il vous a ainsi ordonné de partir afin que vous ne contrariiez pas le Prophète en restant chez lui. En outre, lorsque vous demandez aux épouses du Prophète un ustensile ou autre, demandez-le leur derrière un rideau et ne leur faite pas face afin que vous ne les voyiez pas par égard pour elles et pour le rang du Prophète. L’ordre de vous adresser à elles derrière un rideau est plus pur pour vos cœurs et pour les cœurs des épouses du Prophète, car il empêche Satan de vous insuffler le mal et de vous l’embellir. Ô croyants, il ne convient pas que vous contrariiez le Prophète en restant discuter chez lui et en épousant ses épouses après sa mort car elles sont les Mères des Croyants. Or il n’est permis à personne d’épouser sa mère. Contrarier le Prophète en épousant ses épouses après sa mort, entre autres, est illicite et est un péché immense auprès d’Allah.
O those who have faith in Allah and do whatever Allah has legislated for them! Do not enter the houses of the Prophet except after he has given you permission to enter by inviting you for food. And do not come too early so you end up sitting for longer than needed, waiting for the food to be cooked, rather when you are invited, then enter and after you have eaten, return. Do not remain behind socialising with each other, because remaining behind causes inconvenience to the Prophet (peace be upon him) and he feels embarrassed to ask you to leave, but Allah is not embarrassed to command you to do what is right, and so he has commanded you leave so that you do not cause inconvenience to him (peace be upon him) by staying for too long. And when you ask for something from the wives of the Prophet (peace be upon him) i.e. utensils etc. then ask from behind a veil, not face to face, in a manner that you cannot see them with your eyes. This is to protect them due to the stature of the Messenger of Allah. Asking from behind a veil is purer for your hearts and their hearts, so that Satan cannot influence your hearts through whispers and beautifying evil. And O believers! It is not befitting for you to cause inconvenience to the Messenger of Allah by remaining behind to socialise, nor that you marry his wives after he has passed away, because they are the wives of the believers and it is not permissible for anyone to marry his mother. Indeed, that causing inconvenience - of which is your marrying his wives after his death - is forbidden and regarded as a great sin by Allah.
O vi koji vjerujete u Allaha i slijedite šerijat, nemojte zalaziti u Poslanikove odaje, osim ako vam se dopusti da biste jeli, ali ne da biste spremanje jela čekali! Stoga, kad vam Poslanik, sallallahu alejhi ve sellem, dozvoli, uđite u njegovu kuću, jedite i raziđite se ne slušajući Resulullahov, sallallahu alejhi ve sellem, razgovor sa svojom čeljadi. Budete li čekali spremanje jela i slušali šta Vjerovjesnik, sallallahu alejhi ve sellem, govori sa svojom čeljadi, znajte da ste ga uznemirili i doveli u neprijatan položaj, a on, čovjek besprijekorna morala, pred vama se stidi, pa vam neće, iako to ima pravo, reći da izađete iz njegove kuće, dok se Allah ne stidi zapovjediti slijeđenje istine. Eto, Allah vam to naređuje, da ne biste uznemirili Poslanika islama. Vjernici, kad od Resulullahovih, sallallahu alejhi ve sellem, žena zatražite nešto, iza zastora zatražite, daleko od svake sumnje i čuvajući čast. U tome za vas i za njih ima više kreposti, to je čistije za sve vas, utoliko jer se u ljudima i ženama nalaze određene primisli koje šejtan podstiče. Traženje iza zastora način je da se sačuva krepost, čistota i stid, a izravno traženje i gledanje u žene neizostavno vodi u smutnju. Znajte, o pravovjerni, da vam je zabranjeno uznemiravati Resulullaha, sallallahu alejhi ve sellem, tako što ćete boraviti u njegovoj kući onoliko vremena koliko ne treba, i da vam je zabranjeno da se poslije smrti njegove ikad njegovim ženama oženite, jer su one majke pravovjernih, a čovjeku nije dozvoljeno da se oženi svojom majkom. Ako neko uznemiri Vjerovjesnika, sallallahu alejhi ve sellem, ili pak stupi u brak s njegovim ženama – to bi u Allaha bio grijeh golemi.
Commentary
These verses have laid down some etiquettes and rules of Islamic social behavior. The reason for mentioning them in the context of the previous verses is that these rules were initially revealed for the Holy Prophet's ﷺ household and his wives, although their applicability is not specific or exclusive to him.
The First Injunction Etiquettes for hosts and guests
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَن يُؤْذَنَ لَكُمْ إِلَىٰ طَعَامٍ غَيْرَ نَاظِرِينَ إِنَاهُ وَلَـٰكِنْ إِذَا دُعِيتُمْ فَادْخُلُوا فَإِذَا طَعِمْتُمْ فَانتَشِرُوا وَلَا مُسْتَأْنِسِينَ لِحَدِيثٍ
(0 those who believe, do not enter the houses of the Prophet, unless you are permitted for a meal, not (so early as) to wait for its preparation. But when you are invited, go inside. Then, once you have had the meal, then disperse, and (do) not (sit for long) being keen for a chat. This (conduct of yours) hurts the Prophet, but he feels shy of (telling) you (about it). And Allah is not shy of the truth). (33:53)
This verse has laid down three rules pertaining to a situation where a person is invited to have meal in someone's house. These rules are applicable to all Muslims in general, but since they were prompted by an incident which took place in the house of the Holy Prophet ﷺ ، therefore the Prophet's ﷺ house has been mentioned in the text.
The first rule is: لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَن يُؤْذَنَ لَكُمْ "Do not enter the houses of the Prophet ﷺ ، unless you are permitted.."
The second etiquette is that despite invitation to dine and permission to enter the house, one should not enter the house so early as to wait for the meal's preparation; rather he should go inside the house when he is invited to do so.
The third etiquette is that once the invitees have had the meal, they should disperse and should not sit for long being keen for a chat. This direction is restricted to the general cases where guests' sitting for long after having the meal causes inconvenience to the host, either because the host wants to get busy with his own work, or because he has to serve meals to others after these guests. But where the practice and norm is that the guests remaining busy in conversation till late after they had their meals does not pose any problem for the hosts, as it has become customary in dinners and parties these days, this rule would not apply, because the next sentence of the verse has specifically highlighted the reason of this rule where it is said that this behavior brings discomfort to the Holy Prophet ﷺ . In the specific incident that was the cause of the revelation of this verse, the meals were served in the ladies apartments of the Holy Prophet t and the discomfort caused to the family members because of the guests staying till late is obvious.
The verse also states that although such behavior of the guests hurts the Holy Prophet ﷺ ، yet since they are his own guests, he feels shy of telling and educating them about it, but Allah Ta’ ala is not shy of telling them the truth.
The above sentence of the verse also tells us the extent to which a host is required to show respect and give honor and regard to his guests, because despite the fact that it was one of the obligations of the Holy Prophet ﷺ to teach people how they should behave when they are invited as guests, he postponed to teach his own guests this etiquette (lest they should feel disgraced) till Allah Ta’ ala Himself taught this etiquette in the Qur'an.
The Second Injunction - Hijab for Women
وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِن وَرَاءِ حِجَابٍ ۚ ذَٰلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ
And when you ask anything from them (the blessed wives of the Prophet), ask them from behind a curtain. That is better for the purity of your hearts and their hearts. (33:53)
This rule has also been prompted by a particular incident involving the blessed wives ؓ ، but the rule is general for the whole Ummah. Briefly, the rule states that if non-mahram men have to ask anything of common use from women, they should ask them from behind a curtain - not face to face. The reason stated for this rule is that it is better for the purity of the hearts of both.
The special Importance of Women's Hijab
It is worth noting here that the men and women who are the direct addressees of these rules of hijab are, on the one hand, the women who are the blessed wives ؓ of the Holy Prophet ﷺ the purification of whose hearts has been undertaken by Allah Ta’ ala Himself as mentioned in the verse preceding the present one, and on the other hand they are the men who are the noble companions ؓ ، of the Holy Prophet t many of whom have been exalted even above angels. Despite all these credentials, hijab was deemed to be necessary between men and women for the purity of their hearts and to protect them from sensual scruples. Who can claim that his inner-self is purer than those of the noble companions and the inner-selves of his women are purer than those of the blessed wives ؓ and thus believe that mixing of men and women would not have any bad consequences?
The Background of the revelation of these verses
Different incidents have been related by the commentators as the background for the revelation of the these verses. But there is no contradiction between these narrations, because it is likely that all these incidents combined together constitute the reason for the revelation. As for the first verse which lays down the etiquettes of guests, its background is mentioned by Sulayman Ibn Arqam, as reported by Ibn Abi Hatim, that it was revealed about some boorish people who would enter a house without being invited and keep waiting there for the preparation of a meal.
And Imam ` Abd Ibn Humaid has reported the statement of Sayyidna Anas ؓ that this verse was revealed about some people who would look for an opportunity to enter and sit in the Holy Prophet's ﷺ house well before the time of dining, remain busy in conversation between themselves till the preparation of the meal and then would join the dining. These incidents took place before the injunction of hijab when men used to enter women's apartments.
As for the second rule relating to the hijab of women, Imam Bukhari (رح) has cited two narrations about the reason for its revelation. One is narrated by Sayyidna Anas ؓ that Sayyidna ` Umar Ibn Khattab ؓ said to the Holy Prophet ﷺ ، "0 Messenger of Allah! you are visited by all sorts of people, and as such it appears advisable that you order your blessed wives ؓ to observe Hijab". At this, the verse of hijab was revealed.
Imam Bukhari and Imam Muslim both have reported the following statement of Sayyidna ` Umar Ibn Khattab:
وافقتُ رَبِّی فی ثلٰث : قلت یا رسول اللہ ! لو اتخذت فی مقام ابراھیم مَصَلَّی، فانزل اللہ تعالیٰ وَ اتَّخذُوا مِن مَّقَامِ اِبرَھِیم مُصلَّی وَقُلتُ : یا رسول اللہ ! اِنَّ نِسَآَء کَ یَدخُلُ عَلَیھِنَّ البَرُّ وَ الفَاجِرُ فَلَو حجبتھن فَاَنزَلَ اللہُ آیَۃَ الحجَاب وَ قُلتُ لِاَزوَاجِ النَّبِیِّ ﷺ لَمَّا تمالأن عَلَیہِ فی الغیرَۃِ عَسٰی رَبُّہ، اَن طَلَّقَکُنَّ اَن یُّبدِلَہ، اَزوَاجاً حَیراً مِّنکُنَّ ، فَنَزَلت کَذٰلِکَ
"My opinion appeared to be in consonance with my Lord in three things. One is that I asked the Holy Prophet to adopt the Station of Ibrahim (Maqam Ibrahim) as the place of your prayers (Salah). Then Allah Ta’ ala revealed the verse (And take the Station of Ibrahim as a place of prayer). And I said to the Holy Prophet that all sorts of good and bad people appear before your blessed wives ; it would be better if you ask them to observe hijab. Then the verse of hijab was revealed. And when the blessed wives iii ~ of the Holy Prophet developed envy between themselves, I told them that if the Messenger of Allah divorces you, it is not unlikely that Allah Ta’ ala may provide him wives better than you. So Qur'an was revealed in the same very words."
Sayyidna ` Umar's ؓ respectful speech is worth noting that instead of saying that his Lord accorded with him in three things, he said that his opinion was found to be in consonance with Him in three things.
Another narration reported in Sahih of Bukhari, also from Sayyidna Anas رضی اللہ تعالیٰ عنہ is that he said:
"I know the facts about the verse of hijab more than anybody else, because I was present when Sayyidah Zainab hint Jahsh ؓ ، after her marriage with the Holy Prophet ﷺ ، entered his house and was present in the house with him, when some of the people whom he had invited for walimah (the dining arranged after consummation of marriage) which he ﷺ had got prepared for them, just kept sitting there and talking. The narration in Tirmidhi adds that the Holy Prophet was also present there along with Sayyidah Zainab ؓ and she had turned her face towards the wall due to modesty. The Holy Prophet ﷺ was displeased by the people sitting there so long; he went out of the house to meet and greet other blessed wives ؓ . When he came back, they were still there. And then they realized and dispersed. The Holy Prophet ﷺ entered the house, but came out after a little while. I was present there. He recited this verse of (hijab which had been revealed just at that time.
The narrations of Hadith mention these three incidents as the causes for the revelation of the verses of hijab. There is no contradiction between them, because possibly all the three incidents combined together constitute the cumulative cause of the revelation of these verses.
The Third Injunction
وَمَا كَانَ لَكُمْ أَن تُؤْذُوا رَسُولَ اللَّـهِ وَلَا أَن تَنكِحُوا أَزْوَاجَهُ مِن بَعْدِهِ أَبَدًا ("And it is not allowed for you that you hurt Allah's Messenger, nor that you ever marry his wives after him" ) (33:53)
The first part of this verse has declared all such utterances and actions unlawful (haram) which cause anguish or hurt to the Holy Prophet ﷺ . Then it is laid down that no one can marry his blessed wives after him.
All the rules mentioned in this verse are though addressed to the Holy Prophet ﷺ or his blessed wives ؓ ، their application is general for the whole Ummah, except this last rule which is specific to the blessed wives ؓ that they cannot marry any one after him, while the rule for the Ummah in general is that after the death of the husband, his wife can marry another person after the expiry of the period of ` iddah. The reason may be that according to Qur'an, the blessed wives of the Holy Prophet ﷺ are mothers of the Muslims, and although their being mothers does not affect their spiritual offspring in the sense that, being brothers and sisters, they would not be able to marry each other, yet their motherhood was limited to their own-selves in the sense that they cannot marry anyone.
It may also be said that they Holy Prophet ﷺ is alive in his honored grave, his t expiry being like a husband missing from his home. That is why his inheritance was not distributed, and that is why his blessed wives ؓ were not in the same situation as that of the wives of common men after the death of their husbands.
Another reason for this injunction is that according to the rule of Shari` ah, every woman in Paradise would be with her last husband. Sayyidna Hudhaifah ؓ had told his wife at his death that if you wish to be my wife in Paradise, do not marry any one after me because in Paradise, a woman would go to her last husband. (Qurtubi)
So, the honor that Allah Ta` la had bestowed upon the blessed wives ؓ in this world was thus preserved for them in paradise also by forbidding their marriage to anyone after him.
Besides, no husband naturally likes that his wife should marry anyone, but for common people, the Shari` ah did not make it necessary to fulfill this desire. Allah Ta` ala, by respecting this natural desire of the Holy Prophet ﷺ bestowed an exclusive honour upon him.
There is a consensus in the Ummah that the above rules apply to all the blessed wives ؓ ، who remained in the bond of marriage with the Holy Prophet ﷺ till his expiry. However there are different views about whether or not this rule is applicable to those of his wives who were either divorced by him or who separated from him for some other reason. Qurtubi has detailed these views.
إِنَّ ذَٰلِكُمْ كَانَ عِندَ اللَّـهِ عَظِيمًا (Indeed, it would be an enormity in the sight of Allah - 53). It means that causing any harm to or to hurt the Holy Prophet ﷺ in any way or to marry his wives after him would be an enormity in the eyes of Allah.
Injunctions of Hijab And the Islamic system for prevention of misdeeds
Immodesty, adultery and the overtures leading to them are some of those destructive evils of this world which do not only affect the individuals, but also ruin families and tribes, and sometimes destroy large countries as well. If the cases of murder and plunder in this world are thoroughly investigated, sexual emotions would be found behind the scenes. This is the reason that ever since this world came into existence, there has been no nation, religion or region that has not unanimously believed in the evil and destructive nature of these misdeeds.
The European nations in the present age, after doing away with the religions limits and breaking away from their ancient and entrenched customs and traditions, do not consider adultery a crime in itself and they have moulded their culture and society in such a fashion that sexual anarchy and immodest acts are permitted freely, but even they could not exclude the consequences of these evil acts from the list of the crimes - prostitution, rape and obscenities in public had to be declared punishable offences.
This is really comparable to somebody collecting inflammables, sprinkling oil on them, then setting them on fire and when it bursts into flames, then prohibiting the flames and taking measures to stop them. Another example would be to kindle a fire under a cooking pot and then try to stop it from steaming and boiling.
Islam, on the other hand, when declares some harmful acts as punishable offences, it also imposes restrictions on the overtures leading to them and declares them forbidden also. In the present case the real objective was to prevent adultery and fornication. So the start was made by the rule to keep one's eyes down, by preventing free mixing of men and women, by directing women to stay inside the four walls of houses; by requiring women to cover their bodies from head to feet by means of a covering dress called' burqa' or simply by a longish shawl when they have to go out due to some need, and to walk on the side of the street and not to wear perfume or to wear a ‘ringing ornament when going out. If someone crosses all these limits, breaks all these barriers and defies all the restrictions to do what is forbidden, then the punishment is so severe and terrifying that once it is given to some adulterer or fornicator, the whole nation would learn an unforgettable lesson.
The Europeans and their camp-followers have put forward arguments justifying their obscenities by trying to prove the hijab for women to be harmful for the society in regard to women's health, economic and social status and by trying to prove the benefits for women being without hijab. Their detailed rejoinder has been given by many modern scholars in their books. Here it would be adequate to understand that no crime or sin is devoid of some gain or benefit. Even stealing, robbery, cheating are very profitable in some respects. But when the destructive harms that take place as a result and consequence of these acts come to view, nobody dares to call them profitable businesses. The absence of hijab for women, even if it has economic gains, cannot be called beneficial by sensible and wise people when it engulfs the whole nation and the country in mischief and disorder.
The Golden Islamic Principle of Barring the Ways and Means for Prevention of Crimes in a moderate manner
Just as the basic principles of faith, like belief in the Oneness of Allah, the prophethood and in the life Hereafter are common the religious systems of all the prophets, similarly crimes, obscenities and evil deeds have been held unlawful (haram) in all revealed laws and divine religions. But in the previous religions and their laws, the ways and means which led to the violations were not declared absolutely unlawful in themselves, unless a crime or sin was committed through them. But since the Shari'ah of Islam has to be in force till the Doomsday, it has been safeguarded by Allah Ta’ ala specially in that not only the crimes and sins but even their causes and means that normally lead one to those crimes and sins have been declared unlawful themselves. For example, when drinking was forbidden, the processing, selling purchasing and presentation of alcoholic drinks was also forbidden. Similarly when interest and usury was forbidden, then all affairs involving interest or resembling usury were also declared unlawful. That is why the Islamic jurists have declared all profits derived from invalid businesses to be filthy earning like interest. To associate any being with Allah Ta’ ala (Shirk) and idolatry have been declared by Qur'an to be the greatest injustice and unpardonable sins, so severe prohibitions have been placed on their causes and means also. Since the polytheists (mushrikin) used to worship the sun at sunrise, sunset and at midday, saying of prayers (Salah) in those particular times would bear a resemblance to sun worshipers and this resemblance itself could lead to 'Shirk', therefore the revealed laws declared even saying of prayers (Salah) and prostration (Sajdah) to be unlawful (Haram) in those times. Statues and pictures of idols are very close to idolatry, so sculpturing of idol's statues and making of their pictures is forbidden and their usage is not permissible.
Similarly while forbidding adultery, all its immediate causes and means have also been declared unlawful by Shari'ah. To look at any boy or woman with sexual lust is held as a fornication through the eyes, to hear their speech with that intent is held as fornication through the ears, to touch them as fornication through the hands and to walk in their pursuit as fornication through the feet, as recorded in authentic Hadith. The injunctions of hijab for women were revealed to safeguard one against these very sins.
But there is a very long list of causes and means - immediate and distant. if even the distant causes of a sinful act are forbidden, life would become very difficult and considerable difficulty would be faced in carrying out day-to-day affairs which is against the nature of this religion. The Holy Qur'an's open declaration in this matter is: مَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ. It means that no difficulty has been placed on you in religion. Therefore, in the matter of causes and means, it was wisely decided that those acts and deeds which are such immediate causes of any sin that, generally, one who commits them does necessarily get involved in that sin, have been annexed with the real sin and forbidden as well. If one commits some acts and deeds that are distant causes of a sin and do not necessarily involve one generally in that sin, but they do have some share in the involvement in it, they have been declared reprehensible (makruh). Those causes which are even farther away from involving one in a sin, and which cause one's involvement in very rare cases, they have been considered permissible.
An example of the first case is selling of alcoholic drinks which has been declared as unlawful as drinking itself, because it is an immediate means of drinking. Similarly touching a non-mahram woman, although not fornication in itself, but since it is an immediate cause and means for it, it has also been declared unlawful like the fornication is unlawful.
An example of the second case would be selling of grapes to a person about whom it is known that he would make wine out of the grapes, either because he is a wine maker by profession or because he has clearly said that this is his purpose for its purchase. This is not unlawful in the same way as selling of alcoholic drinks, but this is reprehensible and not permissible. The same rule applies to renting out land or building for a cinema house or an interest-based bank that if it was known at the time of finalizing the deal or contract that the purpose of living for rent is not permissible, then renting would be Makruh Tahrimi (reprehensible bordering on being unlawful).
An example of the third case would be selling of grapes to the common public. While it is possible that anyone of them might make wine out of the grapes, but neither has anyone said that he will do so, nor is it in the seller's knowledge that anyone makes wine, such sale and purchase has been considered permissible under the rules.
Important Caution
It is important to note that all those acts and deeds which have been declared unlawful by the rules because they are immediate causes or means of involving one in sin, all of them are absolutely unlawful now after the injunction, irrespective of whether these acts involved one in sin or not; their being unlawful is itself a permanent rule of the religion and its violation is impermissible.
It is easier to understand, after this introductory explanation that hijab for women is also based upon this principle of barring the ways and means of a sin that leads to getting involved in sin. Here also the rules for the three categories of causes aforementioned would apply. For example, a young woman's uncovering her body in front of a young man is such an immediate cause of commission of sin that as per general nature of men and women, this act would almost certainly lead to commission of sin. Therefore the rules declare it to be forbidden just as fornication is forbidden. Now that this act has been ruled to be the same as fornication, it is absolutely prohibited, even if the person involved is innocent or he is positive that he would not commit the further sin because he has control over himself. The exemption of the circumstances of necessity, medical treatment, etc., do not effect its being forbidden. Even the change of times and ages do not affect it because the rule is just as applicable today in these times of evil and adultery as it was in the first period of Islam.
The second category of the causes would be that women step out of the four walls of their houses wearing burqa' (dress which covers from head to feet) or a longish shawl to cover their bodies completely from head to feet. This is a distant cause of fitnah (mischief). The rule in this case is that if doing so would cause fitnah, then it is not permissible but if there is no apprehension of fitnah in doing so, then it is permissible. Therefore this rule is subject to change depending upon circumstances and times. Such outings of women were not cause of mischief during the period of the Holy Prophet ﷺ . That is why he had given permission to women to go to mosques after having covered themselves completely from head to feet, subject to certain conditions and he had forbidden people from preventing women from going to mosques. Even at that time, although women were being persuaded to offer their prayers in their own homes, because, for them, the reward of offering prayers in their homes is greater than the reward of offering their prayers in mosques, but they were not disallowed from saying their prayers in mosques because there was no apprehension of fitnah. The noble companions, after the expiry of the Holy Prophet ﷺ ، realized that going of women to mosques, even if they are covered from head to feet, was no longer free from apprehension of fitnah, so they evolved a consensus among themselves and stopped women from joining the congregation in mosques. Sayyidah ` A'ishah ؓ stated that if the Holy Prophet t could see the circumstances prevailing today, he would, most certainly, have stopped women from going to mosques. This tells us that the decision of the noble companions was no different from that of the Holy Prophet ﷺ ، rather the rule itself changed according to the change in conditions as laid down by the Holy Prophet ﷺ .
The rules regarding Hijab for women have been stated in seven verses of the Holy Qur'an - three in Surah An-Nur earlier, four in Surah Al-Ahzab out of which one is mentioned earlier, the second is under review and the other two would come later, wherein the determination of the category of Hijab, details of the rules and the exemptions have been stated in detail. Similarly, in more than seventy ahadith of the Holy Prophet ﷺ ، the verbal and practical orders of Hijab have been stated. All these injunctions, rules and regulations have been collected by the author in a booklet titled "Tafsilul Khitab fi Tafsir 'Ayat-il-hijab" in Arabic language, already published as a part of Surah Al-Ahzab in "Ahkam- ul Qur'an", some important extracts of which are being reproduced below.
The Advent of Hijab in Historical Perspective
Free mixing among men and women has never been considered appropriate in the entire history of the world from Sayyidna 'Adam (علیہ السلام) to the last prophet, Sayyidna Muhammad al-Mustafa ﷺ ، and it is no peculiarity of the people following religious codes; in fact, such mixing has not been held as proper in good families universally.
At the time when Sayyidna Musa (علیہ السلام) was traveling through Madyan, two women are mentioned in the Holy Qur'an who were standing aside, holding their flock of goats while waiting for their turn to take these to the water trough. The reason given for this is no other but that these women did not like to push and shove into the crowd of men, instead, preferred to remain content with whatever water was left. The first verse of Hijab was revealed at the time of the marriage of Sayyidah Zainab bint Jahsh ؓ . Even before its revelation, a narration appearing in the Jami' of Tirmidhi describes the position in which she was sitting in the house: وَ ھِیَ مُوَلِّیَۃُ وَجھِھَا اِلَی الحَآیٔطِ (and she was [ sitting ] with her face turned towards the wall).
This tells us that, even before the revelation relating to Hijab, the custom of free mixing among men and women, no-holds-barred dates, rendezvous, get-togethers and chats did not exist among good people anywhere. The First Age of Ignorance marked by personal display (tabarruj) by its women referred to in the Qur'an was something peculiar to bondwomen and women of loose character - certainly, not in good families of Arabia. They saw it as low and reprehensible. The whole history of Arabia bears testimony to this. In India, among the adherents of Hindu, Buddhist and other polytheistic faiths, free mixing between men and women was not tolerated. All those claims of working with men shoulder to shoulder, parading in bazaars and streets, free mixing of men and women in almost every department of life and the chain of intimate contacts in parties and clubs are the product of immodesty and obscenity among Europeans - a disease they too have been afflicted with after having veered away from their past. In those earlier days of theirs, they too were no victims of this situation they are in. Allah Ta’ ala has created women physically different from men. Similarly, He has also placed in their temperaments the essential ingredient of natural modesty which automatically inclines them to maintain a certain aloofness from the general run of men and to remain properly covered. This screen of natural and temperamental modesty has always been present there between women and men since the very beginning. In the early period of Islam too, the mutually imposed absence of free mixing - a forerunner of the Hijab - was of this very nature.
The particularly kind of Hijab of women – that the real place for women be within the walls of the home and when they have to go out to take care of a need valid in the sight of the Shariah, then, they go out after having covered their whole body - was instituted after the Hijrah to Madinah in the Hijrah year 5. Relevant details follow.
By a consensus of the scholars of Muslim Ummah, the first verse about this kind of Hijab is the one mentioned above: لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ (do not enter the houses of the Prophet - 53) and this verse was revealed at the time of the marriage of Sayyidah Zainab bint Jahsh ؓ and her entry into the home of the prophet as his blessed wife. As for the date of this marriage, Hafiz Ibn Hajar in Isabah and Ibn ` Abd-ul-Barr in Isti` ab have reported two sayings that it took place in the Hijrah year 3, or in the Hijrah year 5. Ibn Kathir has preferred Hijrah year 5. Ibn Sa'd has reported Hijrah year 5 also from Sayyidna Anas ؓ ، This very view seems to be the preferred one from some narrations of Sayyidah ` A'ishah ؓ as well. And Allah knows best.
In the cited verse, women were ordered to observe Hijab and men were ordered to ask from them, if they have to ask for something, from behind the Hijab. Here, particular emphasis has been placed on the observation of Hijab in the sense that non-mahram men and women have to remain apart, however, should there be the need to talk to women, men could do so from behind a Hijab, curtain or something that obstructs the view.
Revealed in the noble Qur'an there are seven verses about the Hijab of women and its details. Out of these, four have gone by right here in Surah Al-Ahzab while three of them have already appeared in Surah An-Nur (Ma'ariful-Qur’ an, Volume VI). It is universally agreed upon that the first verse to have been revealed about Hijab is this very verse: لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَن يُؤْذَنَ لَكُمْ (Do not enter the houses of the prophet, unless you are permitted for a meal - 53). The three verses of Surah An-Nar and the initial verse of Surah Al-Ahzab where the blessed wives have been commanded to stay in their homes though appear earlier in the order of the Qur'an, yet in terms of their revelation, they come later. It has been explicitly said in the initial verse of Surah Al-Ahzab that the said command has been given at a time when the blessed wives were divinely given the right to choose one of the following two courses. If they wanted to have extended worldly means, they should take a divorce from the Holy Prophet ﷺ ، and if they preferred the benefits of the Hereafter and were willing to remain satisfied with whatever worldly means were available to them in their present state of life, then, they could stay married to him.
It has also been mentioned in this event of choice that, among the wives given this choice, Sayyidah Zainab hint Jahsh ؓ was also included. This tells us that her marriage was already solemnized before the revelation of this verse. The said verse came after that. Similarly, there are the verses of Surah An-Nur that carry details relating to Hijab. These are, though earlier in the order of the Qur'an, but in terms of their sequence of revelation, they too have been revealed with the incident of Ilk which came to pass on return from the battle of Bani al-Mustaliq or Muraisi'. This battle took place in the Hijrah year 6 - and the injunctions governing the Islamic legal Hijab came to be enforced from the time when the verse of Hijab was revealed in relevance to the marriage of Sayyidah Zainab ؓ . The verses of Surah An-Nur relating to Hijab have already appeared in Surah An-Nur (Ma` ariful-Qur’ an, Volume VI).
The difference between the injunctions of Satr-ul-` Awrah and Veiling of Women (Hijab)
The part of the body, of a man or woman, called ` awrah in Arabic, satr (سَتَر) in Urdu and Persian is something the concealing of which is obligatory for everyone - legally, naturally and rationally - and is, after the initial article of Faith ('Iman), the foremost obligation which must be carried out necessarily by concealing the private parts of the body. This duty has remained an obligation since the very beginning and has been a standing obligation in all religious codes brought by the noble prophets (علیہم السلام) In fact, even before the advent of religious codes when, because of the tasting of the forbidden fruit in Jannah, the Paradisiacal apparel of Sayyidna 'Adam and Sayyidah Hawwa' (علیہما السلام) came off leaving the cover-worthy parts of the body uncovered, even in that situation which was beyond his control, Sayyidna 'Adam (علیہ السلام) did not take it as permissible. Therefore, both of them, Sayyidna 'Adam and Sayyidah Hawwa' (علیہما السلام) ، covered their private parts by placing a string of leaves over them. Thus, their ` awrah came to be concealed. This is what is meant by the verse of the Qur'an: طَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ (and they began to patch together upon themselves some leaves of Paradise - 7:22). From the coming of Sayyidna 'Adam (علیہ السلام) into this world right up to the last of the prophets, Sayyidna Muhammad al-Mustafa ﷺ ، the concealment of ` awrah has remained obligatory in the religious code of every prophet. There could be a difference in the precise determination and limitation of body parts to be concealed, but the essential obligation of satr is decisively established in all religious codes of the prophets. Then, this obligation applies to all human beings, men and women, in its own right - whether nor not there be someone else to see. For this reason, should there be a person who offers his Salah in naked state in the darkness of night -then, despite the fact that nobody is seeing him, his Salah will not be acceptable, if he does have with him something to wear that is sufficient to cover the private parts of his body (Satr) - (Al-Bahr- ur-Ra'iq).
There is no difference of opinion in the fact that it is obligatory to cover those parts of the body which are included in 'awrah' before people, even when one is not performing Salah. But, in a state of privacy where no one is around to look, even there, it is not permissible, according to the correct view, to sit naked with one's coverable parts (` awrah) exposed without a need recognized by the Shari` ah, (A1-Bahr from Sharh al-Munyah).
This much was about the injunction of satr-ul-'awrah (the concealment of the coverable parts of the body) which has been obligatory from the advent of Islam, rather, from the very beginning, in all religious codes of the noble prophets, and in which, men and women are equal, equal in private and in public, just as it is not permissible to be naked before people, it is also not permissible to stay unnecessarily naked when alone or in private.
The second issue - the Hijab of women
Hijab essentially requires that women do not appear before male strangers without proper cover. About this issue, at least this much has always remained established among prophets and the righteous and noble persons that there should be no free mixing between male strangers and women. In the incident about the two daughters of Sayyidna Shu'aib (علیہ السلام) it is mentioned in the Qur'an (Surah Al-Qasas, 28:23, Part 20) that when the girls went to water their goats on the public well in the locality, they found it crowded with people who were watering their own flocks. It appears in the Qur'an that these girls were standing aside, aloof from them. Sayyidna Musa (علیہ السلام) ، who was passing by as a traveler, saw the girls standing so aloof from others. When he asked them about the reason for it, they told him two things:
1. 'Right now, there is a crowd of men out there. We shall water our goats when these people will have finished watering gone'.
2. 'Our father is old and weak' which indicates that coming out to water domestic animals was not the job of women in terms of the commonly recognized practice. But, it was because of the old age and weakness of the father, or because of the absence of any other man around, they had to do this job.
This state of the daughters of Sayyidna Shu'aib (علیہ السلام) pointed out in the noble Qur'an tells us that, even during that time and in their religious code too, free mixing of men and women and their working together shoulder to shoulder was not liked. In fact, any job which caused free contact with men was just not entrusted with women. However, keeping this whole thing in view, it appears that the injunction requiring women to observe regular Hijab was yet to be enforced formally. Similarly, during the early period of Islam, the same situation kept prevailing. It was in the Hijrah year 3 or 5 that women were obligated with the observance of Hijab before male strangers, the details of which appear later.
Now we know that the satr of ` awrah and the Hijab of women are two separate issues and different from each other. Satr-ul-'awrah (concealment of coverable parts) has always been obligatory. The Hijab of women was made obligatory in the Hijrah year 5. Satr-ul-'awrah is obligatory on men and women both while Hijab is obligatory on women only. Satr-ul-'awrah is obligatory both in public and in private while Hijab is obligatory only in the presence of male strangers. These details have been provided for the reason that by the jumbling of both these issues so many doubts rise impeding the understanding of the rulings and injunctions of the Qur'an. For example, the face and the palms of a woman are excluded from Satr-ul-'awrah under the authority of consensus (ijma). Therefore, should the face and palms remain uncovered in the state of Salah, the Salah is permissible, as agreed upon and as borne by consensus. As for face and palms, these are exempt in accordance with definitive textual authority. The feet have been exempted by Muslim jurists on the analogy of face and palms.
But, whether or not the face and palms are exempted in the observance of Hijab before male strangers is a matter in which difference exists, details of which have appeared earlier under the commentary on the verse of Surah An-Nur: (and must not expose their adornment except that which appears thereof - 24:31), a summary of which will follow later.
The degrees of Islamic legal Hijab and the injunctions relating to them
The sum of seven verses of the Qur'an and seventy narrations of Hadith about the Hijab of women seems to be that the real objective desirable in the sight of the Shari'ah is Hijab-ul-ashkhas i.e. physical hiding of women from strangers. In other words, women and their movement should remain hidden from the sight of men, something that can be accomplished by means of the four walls of homes or tents or hanging curtains. All forms of Hijab allowed other than this are all restricted by or conditional with the ground of need, time of need and measure of need.
Thus, the first degree of Hijab - which is the really desired objective of the Shari'ah - is that women stay in their homes. But, the Shari` ah of Islam is a comprehensive and complete social system in which full consideration has been given to all human needs. Then, it is all too obvious that women will face inevitable circumstances when they have to go out of the house at some or the other time. For this purpose, the second degree of Hijab, in the light of the Qur'an, and Sunnah, seems to be that they should go out wearing a burqa' or long shawl concealing their whole body. To see their way, they leave only one eye open from inside the sheet, or use a patch of net before the eyes as is placed in a burqa' for this purpose. On occasions of need, this second degree of Hijab too - like the first one - is agreed upon among all Muslim scholars and jurists.
From some narrations of Hadith, there seems to emerge a third degree of Hijab as well - in which the views of Sahabah, the Tabi'in and the jurists of Muslim community differ - according to which women, when they go out from the house, of necessity, they can let their face and palm remain open before people subject to the condition that their entire body is concealed. A detailed description of these three degrees of Islamic legal Hijab follows.
The first degree of Hijab from people by virtue of staying home
According to the Qur'an and Sunnah, this degree is the one really desired. It stands clearly proved by the verse of Surah Al-Ahzab under study right now: وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِن وَرَاءِ حِجَابٍ And when you ask anything from them (the blessed wives of the Prophet), ask them from behind a curtain - 53`.' Still more explicit is the very initial verse of Surah Al-Ahzab, that is: وَقَرْنَ فِي بُيُوتِكُنَّ (And remain in your homes.) The manner in which the Holy Prophet put the guidance given in these verses into practice hardly leaves room for any further explanation.
We have already come to know that the first verse about the Hijab of women was revealed at the time of the marriage of Sayyidah Zainab ؓ . As in the narrations of Hadith, Sayyidna Anas ؓ said, "I know this event of Hijab more than anyone else for the reason that, at that time, I was present in the company of the Holy Prophet ﷺ . When this verse requiring the observance of Hijab was revealed, he put a sort of make-shift curtain from a sheet and had thus made Sayyidah Zainab ؓ seated hidden behind it - not that he would conceal her personally in a burqa` or long sheet.
The event relating to Sayyidna ` Umar Ibn Khattab ؓ عنہ appearing under the Background of Revelation described earlier also seems to indicate that Sayyidna ` Umar ؓ عنہ simply wished that the blessed wives stay inside, away from the sight of men - as is evident from the words he used on this occasion: یَدخُلُ عَلَیکَ البِرُّ وَ الفَاجِرُ (among those coming to you there are [ all sorts of people ] the righteous and the sinning).
According to a narration of Sayyidah ` A'ishah ؓ appearing in the chapter of the battle of Mutah in the Sahih of al-Bukhari, when the Holy Prophet ﷺ was informed of the Shahadah (martyrdom) of Sayyidna Zayd Ibn Harithah, Ja'far and ` Abdullah Ibn Rawahah ؓ ، he was in the Masjid. His blessed face showed signs of intense grief and shock. I was watching what was happening there from inside my room through a crack in the door.
This proves that, the Ummul-Mu'minin, even at the time of such a shocking occurrence, did not come out in a burqa' to join the crowd of people, instead, witnessed the proceedings from a crack in the door.
And in the chapter on ` Umratul-Qada' in Kitab- ul-Maghazi of the Sahib of al-Bukhari, it appears that the nephew of Sayyidah ` A'ishah ؓ ، Sayyidna ` Urwah Ibn Zubayr ؓ ، and Sayyidna ` Abdullah Ibn 'Umar ؓ were sitting in the Mosque of the Prophet ﷺ fairly close to the outer side of the living quarters of Sayyidah ` A'ishah ؓ and were busy talking about the ` Umra visits of the Holy Prophet ﷺ . Sayyidna Ibn ` Umar ؓ says that, during that time, we could hear the voice of Sayyidah ` A'ishah ؓ doing her miswak and clearing her throat coming out from inside the living quarters. Onward from here, mentioned there are the 'Umra visits of the Holy Prophet ﷺ . From this narration too, we learn that soon after the revelation of the verses of Hijab, it had become the regular practice of the blessed wives that they would observe Hijab virtually by staying at home.
Similarly, there is a Hadith in the chapter on the battle of Ta'if in the Sahih of al-Bukhari saying that the Holy Prophet ﷺ gargled in a utensil of water and gave it to Sayyidna Abu Musa and Bilal to drink and wipe their faces with. Ummul-Mu'minin, Sayyidah Umm Salamah ؓ was watching this incident from behind a curtain. She called the two blessed souls from inside the curtain asking them to spare a little from that tabarruk for their mother (meaning for herself).
This Hadith too testifies that soon after the revelation of the order of Hijab, the blessed wives used to stay inside homes and behind curtains.
Special Note
Also noteworthy in this narration is the fact that even the blessed wives of the Holy Prophet ﷺ were fond of his tabarrukat (plural of tabarruk meaning something blessed) just like other Muslims. This too is a singularity of his sanctified person alone, otherwise, the informal relationship a husband has with his wife would have made it habitually impossible to maintain this degree of reverence.
And according to a narration of Sayyidna Anas ؓ in Kita-b-ul-'Adab of the Sahih of al-Bukhari, he and Sayyidna Abu Talhah ؓ were once going somewhere with the Holy Prophet ﷺ . He was riding a camel. Ummul-Mu'minin, Sayyidah Safiyyah ؓ was also riding with him. En route, the camel stumbled all of a sudden and, according to the report of Sayyidna Abu Talhah ؓ ، when he and Sayyidah Safiyyah ؓ fell down from the back of the camel, Abu Talhah ؓ presented himself before him and submitted, 'May Allah accept me as ransom for you, are you hurt?' He said, 'No, you take care of the woman.' The first thing Sayyidna Abu Talhah ؓ did was to hide his face with a piece of cloth, then he reached Sayyidah Safiyyah ؓ and threw a sheet of cloth over her after which she stood up. Then, in the same manner, keeping her hidden behind proper cover, he had her mount her camel.
In this event too which came suddenly in the form of an accident, there is a lesson. It provides testimony to the fact that the noble Sahabah and the blessed wives gave great importance to the matter of Hijab. The attention paid and the care and concern shown in this incident hardly leave any room for further explanations.
A Hadith of Sayyidna ` Abdullah Ibn Masud ؓ in Jami' of Tirmidhi reports that the Holy Prophet ﷺ said:
اِذَا خَرَجَتِ المَرآۃُ استشرَفھَا الشَّیطانُ (قال الترمذی ھٰذا حدیث حسن صحیح غریب)
When a woman comes out (of her house), the Shaytan marks her out (that is, makes her a means of spreading evil among Muslims) - (Tirmidhi has termed this Hadith as hasan, sahih, gharib' ).
And Ibn Khuzaymah and Ibn Hibban have also reported the following additional words in this Hadith: وَ اَقرَبُ مَا تَکُونُ مِن وَّجہِ رَبِّھَا وَ ھِیَ فِی قَعرِ بَیتِھَا (And [ a woman ] is closer to her Rabb [ Lord ] when she is [ hidden ] in the midmost [ section ] of her house.
Present in this Hadith too is the evidence of the fact that the real thing for women is no other but that they stay in their homes and do not go out (occasions of need remaining an exception).
And in a Hadith; the Holy Prophet ﷺ has said: لیسَ لِلنِّسآءَ نَصِیبُ فِی الخُرُوجِ (For women, there is no share in going out except when inevitable) - reported by Tabarani, as quoted by Kanz, p. 283, v. 8)
And says a narration from Sayyidna ` Ali: ؓ Once I was present in the company of the Holy Prophet ﷺ . He asked the noble Sahabah اَیُّ شَیءِ خَیرُ لِلمَرأۃِ What is better for women? The Sahabah kept silent. They said nothing in response. Later, when I went home, I repeated the same question before Fatimah ؓ . She said, لَآیرَینَ الرِّجال وَ لَا یَرَونَھُنَّ [ that is, it is better for women that ] 'neither they see men, nor are seen by them.' When I reported the answer given by her to the Holy Prophet ﷺ ، he said, صَدَقتُ اِنَّھَا بِضعَۃُ مِنِّی (She said it right. Of course, she is a part of me).
The reason why Sayyidah ` A'ishah ؓ was left behind in the wilderness during the event of Ifk was no other but that the Hijab of the blessed wives was not simply restricted to the burqa' or long sheet, in fact, even while traveling, they used to be in their camel-litter (shughduf or hawdaj). This shughduf itself was mounted on the camel and was dismounted as such. A shughduf is like a miniature roomette for the traveler. During the course of this event, when the caravan started leaving, the attendants following their usual practice mounted the shughduf on the back of the camel assuming that the Ummul-Mu'minin ؓ was already in there. But, the truth of the matter was that she was not there in it, rather, had gone out of it for physical relief. It was in this misunderstanding that the caravan departed and the Ummul-Mu'minin ؓ was left behind in the wilderness.
This event too is a strong evidence of the fact that the sense of Islamic legal Hijab as understood by the Holy Prophet ﷺ and his blessed wives was but that women stay in their homes and, if traveling, in their shughduf (camel-litter), their presence was not to be exposed before men. Then, this was the care and concern shown regarding the observance of Hijab from men in the state of travel. From this, one can imagine the level of importance of Hijab when a woman is in her normal residence.
The second degree of Hijab with burqa'
On occasions of need, when a woman has to go out of her house, she is required to be covered up from the head to the feet in some burqa' or long sheet in a manner that no part of the body is left exposed. This has its proof in the verse (59) of Surah Al-Ahzab that is coming up a little later:
يَا أَيُّهَا النَّبِيُّ قُل لِّأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ (0 prophet, tell your wives and your daughters and the women of the believers that they should draw down their shawls over them - 33:59). The original word used by the Qur'an for 'shawls' is jilbab (plural: jalabib) which is a long sheet in which a woman gets to be hidden from the head to the feet. (This has been reported from Sayyidaa Ibn ` Abbas ؓ
Ibn Jarir has, citing his own chains of authority, has reported from Sayyidna ` Abdullah Ibn ` Abbas ؓ the manner in which a jilbab is used, that is, a woman should be wrapped therein, from the head to the feet, and that her face and nose too be hidden behind it - leaving only one eye uncovered to see the way. A detailed explanation of this verse will appear later. Here, the only purpose is to point out that, on occasion of need, when a woman has to go out of the house, then, she has to opt for this degree of Hijab, that is, she be covered up with a jilbab or something similar from the head to the feet, and that her face too - with the exception of one eye - be hidden.
This form too is permissible on occasions of need in accordance with the consensus of the jurists of the Muslim community. But, there are Sahib (sound) ahadith where some restrictions have been placed even on the choice of this form, for example, she should not be wearing perfume, or ringing ornaments, and that she should walk on the side of the street and that she should not enter a crowd of men.
The third degree of Islamic legal Hijab about which jurists differ
The third degree of Hijab is that the whole body of the woman is hidden from the head to the feet, but the face and palms remain open. The question whether this degree of Hijab (where face and palms are exposed) is permissible has been a matter of difference of opinion between Muslim jurists which has emerged from different interpretations of the wordsإِلَّا مَا ظَهَرَ (except that which is open) occurring in Surah An-Nur (24:31) Some commentators have interpreted these words to mean the face and palms, and therefore they have exempted them from Hijab, and have held that it is permissible to leave them open. (as reported from Sayyidna Ibn ` Abbas ؓ . But there are others among them who take the expression to mean burqa', jilbab etc. These commentators hold it impermissible to expose face and palms. (as reported by Sayyidna Ibn Mas` ud ؓ . But, even according to those who have called it permissible, the permissibility is subject to the condition that there should be no apprehension of fitnah (situation resulting in some evil consequence). Since the face of a woman is at the center of her beauty and embellishment, therefore, the absence of any apprehension of fitnah is a rare likelihood. Ultimately, for this reason, under normal conditions, opening the face etc. is not permissible even according to the first group of commentators.
Three Imams - Malik, Shafi` i and Ahmad Ibn Hanbal - out of the four took to the strict position and held it absolutely impermissible to expose face and palms, whether or not there is an apprehension of fitnah. As for Imam Abu Hanifah, he has, though, taken a different view, yet he has subjected it to the condition that there is no apprehension of fitnah, and since this condition remains customarily missing, therefore, Hanafi jurists too have not permitted the opening of the face and palms before non-Mahrams.
The citations regarding the views of the four Imams have been given in detail with reference to authentic books of these schools in this humble writer's treatise entitled Tafsil-ul-Khitab, published as part of the major work on Ahkam-ul-Qur’ an. Since the original ruling of the Hanafi jurists opts for the exemption of the face and palms from Hijab, therefore, a few citations of the Hanafi jurists are being given here in which it is mentioned that, due to the apprehension of fitnah, exposing face and palms is forbidden :
اِعلَم اَنَّہ، لَا مُلَازَمَۃَ بَینَ کَونِہٖ لَیسَ عَورَۃً وَ جَوَازِ النَّظَرِ اِلَیہِ ، فَحَلُّ النَّظَر مَنُوطُ لِعَدَمِ خَشیَۃِ الشَّھوَۃِ مَعَ انتِفَآءِ العَورَۃِ ، ولِذَا ھُرِّمَ النّظَرُ اِلَی وَجھِھَا وَوَجہِ الاَمرَدِ اذاشَکَّ فِی الشَّھوَۃِ وَلَا عَورۃ ۔ (فتح القدیر ص 181 ج 1)
"Let it be understood that there is no incumbency between the non-cover-worthiness of a certain part of the body and the permissibility of looking at it, because the permissibility of looking at it depends on there being no apprehension of sexual desire - although, that part of the body is not included under 'awrah (that which is coverable). For this reason, casting a look at the face of a female stranger (non-Mahram woman) or at the face of a beardless boy is forbidden when there is no doubt about the emergence of any sexual desire, although, the face is not included under 'awrah (that which has to be hidden)." (Fath-ul Qadir, page 181, volume 1)
From this observation of Fath-ul-Qadir, we also come to know the exact meaning of the 'apprehension of sexual desire' i.e. for all practical purposes, though there may not exist any actual desire, but one may have a reasonable apprehension that such a desire will develop by looking at the face, it will be included in the fitnah. When such a doubt does exist, then, it is forbidden to look not only at the face of female strangers, rather, even at the face of beardless boys. In addition to that, another explanation of the 'apprehension of sexual desire' appears in Jami' ar-Rumuz where it is said: 'It means that one's inner self is inclined to be close to her.' It is obvious that the absence of such a degree of inclination was rare even during the time of the early forbears of Islam (salaf (. That the Holy Prophet ﷺ ، when he saw Sayyidna Fadl ؓ looking at a woman, had turned his face to the other side with his own blessed hands is mentioned in Hadith and is a clear proof of it. So, in this age infested with all sorts of corruption, who can claim to be immune to this apprehension?
And Imam Sarakhsi, the famous Hanafi scholar, has concluded his detailed discussion on the issue by saying:
وَ ھٰذَا کُلُّہ ، اِذَا لَم ی۔ کُنِ النَّظَرُ عَن شَھوَۃ ، فَاِن کان یَعلَمُ اَنَّہ ، اِن َظَرَ اشتَھٰی لم یَحِلّ لَہُ النَّظَرُ اِلٰی شَیءِ مِّنھَا۔ (مبسوط، ص 152 ، ج 10)
And all this (the permissibility of looking at the face and palms) is restricted to a situation where one does not look at a woman with sexual desire. And if the person doing it knows that his looking at the face of a woman may motivate sexual inclinations, then, it is not lawful for him to cast a look towards any part of her body. (Mabsut, page 152, volume 10)
And in Kitab-ul-Karahiyah of Radd-ul-Muhtar, ` Allamah Shami has said:
فَاِن خَافَ اشَّھوَۃَ او شَکَّ اِمتنَعَ النَّظَرُ اِلٰی وَجھِھَا ، فَحِلُّ انَّظَرِ مُقَیَّدَۃُ الشَّوَۃِ وَ اِلَّا فَحَرَامُ ، وَ ھٰذَا فِی زَمَاِھِم، وَاَمَّا فِی زَمانِنَا فَمُنِعَ مَنِ الشابَّۃِ اِلَّا النَّظَرُ لِحَاجَۃِ کَقاضِ وَ شِاھِدِ یحکُم وَ یَشھدُ وَ اَیضاً قالَ فِی شُرُوطِ الصَّلٰوۃِ وَ تُمنَعُ الشَّابۃ م، ن کَشفِ الوَجہِ رِجَالِ لا لِاَّنَّہ، عَورَۃُ بَل لِّخَوفِ الفِتنَۃِ ۔
"If there exists an apprehension or doubt of sexual desire, looking at her will stand forbidden, because the lawfulness of looking is tied up with the absence of sexual desire, and when this condition is missing, it will be haram (forbidden) - and this is how it was during the time of the early forbears of Islam (salaf (. But, as for our time, looking at women stands prohibited in an absolute sense - unless looking is needed for a valid reason recognized by the Shari’ ah, such as, in the case of a judge or witness who have to give a verdict or evidence." And in Shurut-us-Salah, the author has further observed, "A young woman is prohibited from leaving her face open before (non-Mahram) men not because the face is included in the 'awrah, but because of the apprehension of fitnah."
The gist of this debate and difference among jurists is that Imam Shafi` i, Imam Malik and Imam Alhmad Ibn Hanbal, may Allah have mercy on them, have held the act of glancing at young women as prohibited absolutely, because it is usually a cause of fitnah, even though in a particular case it does not cause fitnah in actual terms. This approach has many precedents in Shari` ah. For instance, since traveling is usually a cause of difficulties, therefore, traveling itself has been held as a 'difficulty' for allowing concessions meant for difficult situations; thus a person may enjoy all concessions in Salah and fasting etc. when traveling, even if he does not face any difficulty during his journey and finds it more comfortable than his home. Similarly, since one is unconscious while asleep and wind would pass usually, therefore, sleep itself has been taken by the Shari` ah as passing of wind, and it is held that every sleep invalidates wudu', whether or not wind has passed in reality.
But, Imam Abu Hanifah (رح) did not hold the exposure of a woman's face and palms as fitnah in itself. Instead of that, he subjected the prohibition to the existence of fitnah in actual terms. In other words, this would be a situation in which there exists the apprehension or the probability of being attracted towards the woman seeking nearness to her. If so, it would stand prohibited; where this probability does not exist, it will be permissible. But, as we already know, the absence of such probability in this time of ours is absolutely rare. Therefore, the Hanafi jurists of later days, too, ultimately gave the same ruling given by the other three Imams, that is, it is prohibited to look even at the face and palms of a young woman.
Now the outcome of this presentation is that, by a consensus of the four Imams, this third degree of Islamic legal Hijab, which stipulated that a woman appears before men after having covered her whole body in a burqa' or sheet etc., but leaving her face and palms exposed, stands prohibited. Therefore, what remains now of Hijab is no more than its first two degrees. One of these is the real objective, that is, women remain inside their homes and do not go out without need. The other is going outcovered with burqa' or sheet on the basis of need, only at a time of need and to the extent of need.
Ruling
In the injunctions of Hijab mentioned above, there are some exceptions . For example, some males identified as Mahrams are exempted from Hijab and very old women too are somewhat exempted from the purview of the common injunction of Hijab. Some of its related detail has appeared in the commentary on Surah An-Nur. (Ma` ariful-Quran, volume vi) Some of it will appear later in the verses of Surah Al-Ahzab where this exemption finds mention.
In view of the importance of the issue of Hijab, we have reproduced a few essential points from our treatise entitled Tafsil-ul-Khitab fi Ahkam-il-Hijab, something sufficient for common readers. Should someone be interested in an exhaustive treatment of the subject, it could be seen in the treatise under reference. This treatise has been published in Ahkam-ul-Qur'n under the section dealing with the TafsIr of Surah Al-Ahzab. (And Allah, the Pure, the High, knows best).
The Etiquette of entering the Houses of the Prophet and the Command of Hijab
This is the Ayah of Hijab, which includes several legislative rulings and points of etiquette. This is one of the cases where the revelation confirmed the opinion of `Umar bin Al-Khattab, may Allah be pleased with him, as it was reported in the Two Sahihs that he said: "My view coincided with that of my Lord in three things. I said, `O Messenger of Allah, why do you not take Maqam Ibrahim as a place of prayer' Then Allah revealed:
وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى
(And take you (people) the Maqam (place) of Ibrahim as a place of prayer) (2:125) And I said, `O Messenger of Allah, both righteous and immoral people enter upon your wives, so why do you not screen them' Then Allah revealed the Ayah of Hijab. And I said to the wives of the Prophet when they conspired against him out of jealousy,
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), and this is what Allah revealed." In a report recorded by Muslim, the prisoners of Badr are mentioned, and this is a fourth matter (in which the view of `Umar coincided with that of his Lord). Al-Bukhari recorded that Anas bin Malik said: "`Umar bin Al-Khattab said: `O Messenger of Allah, both righteous and immoral people enter upon you, so why not instruct the Mothers of the believers to observe Hijab' Then Allah revealed the Ayah of Hijab." Al-Bukhari recorded that Anas bin Malik, may Allah be pleased with him, said: "When the Messenger of Allah ﷺ married Zaynab bint Jahsh, he invited the people to eat, then they sat talking. When he wanted to get up, they did not get up. When he saw that, he got up anyway, and some of them got up, but three people remained sitting. The Prophet wanted to go in, but these people were sitting, then they got up and went away. I came and told the Prophet that they had left, then he came and entered. I wanted to follow him, but he put the screen between me and him. Then Allah revealed,
يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَدْخُلُواْ بُيُوتَ النَّبِىِّ إِلاَّ أَن يُؤْذَنَ لَكُمْ إِلَى طَعَامٍ غَيْرَ نَـظِرِينَ إِنَـهُ وَلَـكِنْ إِذَا دُعِيتُمْ فَادْخُلُواْ فَإِذَا طَعِمْتُمْ فَانْتَشِرُواْ
(O you who believe! Enter not the Prophet's houses, unless permission is given to you for a meal, (and then) not (so early as) to wait for its preparation. But when you are invited, enter, and when you have taken your meal, disperse...)" Al-Bukhari also recorded this elsewhere. It was also recorded by Muslim and An-Nasa'i. Then Al-Bukhari recorded that Anas bin Malik said: "The Prophet married Zaynab bint Jahsh with (a wedding feast of) meat and bread. I sent someone to invite people to the feast, and some people came and ate, then left. Then another group came and ate, and left. I invited people until there was no one left to invite. I said, `O Messenger of Allah, I cannot find anyone else to invite.' He said,
«ارْفَعُوا طَعَامَكُم»
(Take away the food.) There were three people left who were talking in the house. The Prophet went out until he came to the apartment of `A'ishah, may Allah be pleased with her, and he said,
«السَّلَامُ عَلَيْكُمْ أَهْلَ الْبَيْتِ وَرَحْمَةُ اللهِ وَبَرَكَاتُه»
(May peace be upon you, members of the household, and the mercy and blessings of Allah.) She said, `And upon you be peace and the mercy of Allah. How did you find your (new) wife, O Messenger of Allah May Allah bless you.' He went round to the apartments of all his wives, and spoke with them as he had spoken with `A'ishah, and they spoke as `A'ishah had spoken. Then the Prophet came back, and those three people were still talking in the house. The Prophet was extremely shy, so he went out and headed towards `A'ishah's apartment. I do not know whether I told him or someone else told him when the people had left, so he came back, and when he was standing with one foot over the threshold and the other foot outside, he placed the curtain between me and him, and the Ayah of Hijab was revealed." This was recorded only by Al-Bukhari among the authors of the Six Books, apart from An-Nasa'i, in Al-Yaum wal-Laylah.
لاَ تَدْخُلُواْ بُيُوتَ النَّبِىِّ
(Enter not the Prophet's houses,) the believers were prohibited from entering the houses of the Messenger of Allah ﷺ without permission, as they used to do during the Jahiliyyah and at the beginning of Islam, until Allah showed His jealousy over this Ummah and commanded them to seek permission. This is a sign of His honoring this Ummah. Hence the Messenger of Allah ﷺ said:
«إِيَّاكُمْ وَالدُّخُولَ عَلَى النِّسَاء»
(Beware of entering upon women...) Then Allah makes an exception, when He says:
إِلاَّ أَن يُؤْذَنَ لَكُمْ إِلَى طَعَامٍ غَيْرَ نَـظِرِينَ إِنَـهُ
(unless permission is given to you for a meal, (and then) not (so early as) to wait for its preparation.) Mujahid, Qatadah and others said: "This means, without waiting for the food to be prepared." In other words, do not watch the food as it is being cooked to see if it is nearly ready, then come and enter the house, because this is one of the things that Allah dislikes and condemns. This indicates that it is forbidden to watch out for food being prepared, which is what the Arabs called Tatfil (being an uninvited guest). Al-Khatib Al-Baghdadi wrote a book condemning those who watch out for food being prepared, and mentioned more things about this topic than we can quote here. Then Allah says:
وَلَـكِنْ إِذَا دُعِيتُمْ فَادْخُلُواْ فَإِذَا طَعِمْتُمْ فَانْتَشِرُواْ
(But when you are invited, enter, and when you have taken your meal, disperse) In Sahih Muslim it is recorded that Ibn `Umar, may Allah be pleased with him, said: "The Messenger of Allah ﷺ said:
«إِذَا دَعَا أَحَدُكُمْ أَخَاهُ فَلْيُجِبْ عُرْسًا كَانَ أَوْ غَيْرَه»
(When anyone of you invites his brother, let him respond, whether it is for a wedding or for any other reason.)" Allah says:
وَلاَ مُسْتَأْنِسِينَ لِحَدِيثٍ
(without sitting for a talk.) meaning, as those three people did who stayed behind and chatted, and forgot themselves to such an extent that this caused inconvenience for the Messenger of Allah ﷺ as Allah says:
إِنَّ ذَلِكُمْ كَانَ يُؤْذِى النَّبِىِّ فَيَسْتَحْيِى مِنكُمْ
(Verily, such (behavior) annoys the Prophet, and he is shy of (asking) you (to go);) It was said that what was meant was, your entering his houses without permission causes him inconvenience and annoyance, but he did not like to forbid them to do so because he felt too shy,' until Allah revealed that this was forbidden. Allah says:
وَاللَّهُ لاَ يَسْتَحْىِ مِنَ الْحَقِّ
(but Allah is not shy of (telling you) the truth.) meaning, `this is why He is forbidding and prohibiting you from doing that.' Then Allah says:
وَإِذَا سَأَلْتُمُوهُنَّ مَتَـعاً فَاسْـَلُوهُنَّ مِن وَرَآءِ حِجَابٍ
(And when you ask (his wives) for anything you want, ask them from behind a screen,) meaning, `just as it is forbidden for you to enter upon them, it is forbidden for you to look at them at all. If anyone of you has any need to take anything from them, he should not look at them, but he should ask for whatever he needs from behind a screen.'
Prohibition of annoying the Messenger ﷺ and the Statement that His Wives are Unlawful for the Muslims
وَمَا كَانَ لَكُمْ أَن تؤْذُواْ رَسُولَ اللَّهِ وَلاَ أَن تَنكِحُواْ أَزْوَاجَهُ مِن بَعْدِهِ أَبَداً إِنَّ ذَلِكُمْ كَانَ عِندَ اللَّهِ عَظِيماً
(And it is not (right) for you that you should annoy Allah's Messenger, nor that you should ever marry his wives after him (his death). Verily, with Allah that shall be an enormity.) Ibn Abi Hatim recorded that Ibn `Abbas said concerning the Ayah;
وَمَا كَانَ لَكُمْ أَن تؤْذُواْ رَسُولَ اللَّهِ
(And it is not (right) for you that you should annoy Allah's Messenger,) "This was revealed concerning a man who wanted to marry one of the wives of the Prophet after he died. A man said to Sufyan, `Was it `A'ishah' He said, `That is what they said."' This was also stated by Muqatil bin Hayyan and `Abdur-Rahman bin Zayd bin Aslam. He also reported with his chain of narration from As-Suddi that the one who wanted to do this was Talhah bin `Ubaydullah, may Allah be pleased with him, until this Ayah was revealed forbidding that. Hence the scholars were unanimous in stating that it was forbidden for anyone to marry any of the women who were married to the Messenger of Allah ﷺ at the time when he died, because they are his wives in this world and in the Hereafter, and they are the Mothers of the believers, as stated previously. Allah regarded that as a very serious matter, and issued the sternest of warnings against it, as He said:
إِنَّ ذَلِكُمْ كَانَ عِندَ اللَّهِ عَظِيماً
(Verily, with Allah that shall be an enormity.) Then He said:
إِن تُبْدُواْ شَيْئاً أَوْ تُخْفُوهُ فَإِنَّ اللَّهَ كَانَ بِكُلِّ شَىْءٍ عَلِيماً
(Whether you reveal anything or conceal it, verily, Allah is Ever All-Knower of everything.) meaning, `whatever you conceal in your innermost thoughts, it is not hidden from Him at all.'
يَعْلَمُ خَآئِنَةَ الاٌّعْيُنِ وَمَا تُخْفِى الصُّدُورُ
(Allah knows the fraud of the eyes, and all that the breasts conceal.) (40:19).
53- Ey iman edenler! Size izin verilmedikçe Peygamber’in evlerine yemek için girmeyin. Yemek vaktini de beklemeyin. Fakat davet edilirseniz girin. Yemek yediniz mi de dağılın, lafa dalmayın. Çünkü bu, Peygamberi rahatsız etmekte fakat o, size (bunu söylemekten) utanmaktadır. Ama Allah, hakkı söylemekten utanmaz. Hanımlarından ihtiyaç olan bir şey isteyeceğiniz zaman da perde arkasından isteyin. Bu, sizin kalbiniz için de onların kalpleri için de daha temizdir. Sizin Allah’ın Rasûlünü rahatsız etmeniz de ondan sonra onun hanımlarını nikâhlamanız da asla olacak şey değildir. Çünkü bu, Allah katında çok büyük bir günahtır.
54- Siz bir şeyi açıklasanız da gizleseniz de (şunu bilin ki) Allah her şeyi çok iyi bilendir.
53. Yüce Allah, mü’min kullarına Rasûlullah sallallahu aleyhi ve sellem’in hanelerine giriş çıkışlarında gereken edebi takınmalarını emrederek şöyle buyurmaktadır:“Ey iman edenler! Size izin verilmedikçe Peygamber’in evlerine yemek için girmeyin.” Yani orada yemek yemek maksadı ile girmenize izin verilmeksizin o odalara girmeyin. Aynı şekilde “yemek vaktini de beklemeyin.” Yani ağırdan alarak yemeğin pişmesini, piştiği zamanları gözetlemeyi yahut da yemek yedikten sonra rahatça oturmayı da beklemeyin.
Yani sizler, peygamberin odalarına ancak şu iki şartla girebilirsiniz: Girmenize izin verilmesi ve sizin orada oturmanızın ihtiyaç kadarı ile olması. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Fakat davet edilirseniz girin. Yemek yediniz mi de dağılın,” ister yemekten önce ister sonra olsun “lafa dalmayın.”
Daha sonra bu yasağın hikmet ve faydasını beyan ederek şöyle buyurmaktadır: “Çünkü bu” sizin ihtiyaçtan fazla bekleyişiniz “peygamberi rahatsız etmekte” sizin onu evinin işlerinden alıkoymanız ve onu meşgul etmeniz, ona zor ve ağır gelmekte “fakat o, size (bunu söylemekten) utanmaktadır.” Yani o size “Çıkın, artık gidin”demekten utanır. Nitekim özellikle kerem ehli olan insanlar evlerinde bulunan kimseleri evlerinden çıkarmaktan haya ederler.“Ama Allah haktan utanmaz.” Şer’î bir emir, -terk edilmesi bir edep ve haya gereği olduğu zannedilse bile- mutlaka yerine getirilmelidir. Şer’î emre uyulmalı ve ona muhalif olan hususun edeb ile en ufak bir ilişkisinin bulunmadığı kesinlikle kabul edilmelidir.
İşte Yüce Allah da sizin için hayırlı, Rasûlü için de uygun olan bir emri -ne olursa olsun- vermekten utanmaz.
İşte bu, onların Peygamber efendimizin hanelerine girip çıkarken takınmaları gereken edebe dairdir. Hanımlarına hitapta ona karşı takınmaları gereken edebe gelince: Ya onlarla konuşmaya gerek duyulur yahut gerek duyulmaz. Eğer böyle bir konuşmaya gerek duyulmuyor ise böyle bir hitaba ihtiyaç yok demektir, edeb bu gibi gereksiz konuşmayı terk etmektir.
Eğer onlarla konuşmaya ihtiyaç duyulursa -onlardan herhangi bir eşya yahut bir evde kullanılan kap kacak veya buna benzer bir şey istenecek ise- o vakit onlardan “perde arkasından” istenmelidir.
Yani sizinle onlar arasında -görünmelerine ihtiyaç bulunmadığından dolayı- onların görünmesini engelleyecek bir perde bulunmalıdır. Buna göre durum ne olursa olsun, onlara bakmak yasaklanmış olmaktadır. Onlarla konuşmaya gelince bu hususta da Allah’ın sözünü ettiği tafsilatlı durum söz konusudur.
Daha sonra Yüce Allah:“Bu sizin kalbiniz için de onların kalpleri için de daha temizdir” buyurarak bunun hikmetini de zikretmektedir. Çünkü böylesi, şüphelerden daha uzaklaştırıcıdır. İnsan da kötülüğe davet eden sebeplerden ne kadar uzak kalırsa onun için daha bir selametli, kalbi için de daha bir temiz olur.
İşte bundan dolayı Yüce Allah’ın, tafsilatının bir çoğunu açıklamış olduğu şer’î hükümlerden biri de kötülüğe götüren bütün yolların, kötülüğün sebeplerinin ve ona hazırlık olan şeylerin yasak olmasıdır. Her yolla bu kötülüklerden uzak durmak şer’î bir gerekliliktir.
Daha sonra Yüce Allah kapsamlı bir ifade ile ve genel bir kaide olmak üzere şöyle buyurmaktadır: Ey mü’minler “sizin Allah’ın Rasûlünü” ister sözlü olsun, ister fiili olsun eziyet olabilecek bütün hallerle onu “rahatsız etmeniz de ondan sonra onun hanımlarını nikâhlamanız da asla olacak şey değildir.”Böyle bir şey size yakışmaz, böyle bir işe kalkışmanız uygun değildir. Aksine bu, çirkin bir iştir. Ondan sonra hanımlarını nikahlamaya kalkışmak da onu rahatsız edecek işlerdendir. Çünkü o, tazim olunacak bir makamdadır. Üstün bilinmeli, ona ikram gösterilmelidir. Ondan sonra hanımları ile evlenmeye kalkışmak, bu makamı ihlâl eder. Aynı şekilde onlar, hem dünyada hem âhirette onun zevceleridirler. Onun zevceleri olmaları, vefatından sonra da bakidir. İşte bundan dolayı onun hanımlarını nikâhlamak, ümmetinden hiç kimseye helâl değildir.“Çünkü bu, Allah katında çok büyük bir günahtır.” Ümmet bu emre aynen uymuştur. Allah’ın bu hususta koyduğu yasaktan uzak durmuştur. Yüce Allah’a hamd ve şükürler olsun.
54. “Siz bir şeyi açıklasanız” onu açıktan yapsanız “da gizleseniz de (şunu bilin ki) Allah her şeyi çok iyi bilendir.” Kalplerinizde olanı da bilir, açığa vurduğunuzu da bilir ve sizlere bunun karşılığını da verecektir.
O voi che credete in Allāh e che vi attenete a ciò che Allāh vi ha prescritto, non entrate nelle case del Profeta finché Egli non vi autorizzi ad entrare, invitandovi a mangiare, in attesa che il cibo sia pronto e non prolungate la vostra permanenza; tuttavia, se siete invitati a mangiare, entrate; non appena avete terminato di mangiare, andate e non restate perché desiderate dialogare; in verità, il fatto che vi tratteniate infastidisce il Profeta, pace e benedizione di Allāh su di lui, poiché si imbarazza nel dirvi di andare via, mentre Allāh non ha timore di ordinare la verità, e vi ha ordinato di andare via in modo da non infastidirlo, pace e benedizione di Allāh su di lui ﷺ, con la vostra permanenza. E se chiedete qualcosa alle mogli del Profeta, pace e benedizione di Allāh su di lui ﷺ, come un recipiente o cose simili, chiedete ciò di cui avete bisogno da dietro un divisorio, e non chiedete qualcosa direttamente, in modo che il vostro sguardo non cada su di loro, per rispetto nei loro confronti e del rango del Messaggero di Allāh, pace e benedizione di Allāh su di lui ﷺ. La richiesta di fare ciò da dietro un divisorio è cosa migliore per la purezza dei vostri e dei loro cuori, affinché Satana non penetri nei vostri e nei loro cuori con i sussurri, abbellendovi la nefandezza. E non vi è permesso, o credenti, disturbare il Messaggero di Allāh restando a discutere, né di sposare le sue mogli dopo la sua morte: esse sono le madri dei credenti, e a nessuno è permesso sposare la propria madre; in verità, uno dei torti che potete fare al Profeta è quello di sposare le sue mogli dopo la sua morte, e ciò è considerato, presso Allāh, un grave peccato.
Ey Allah'a iman edip, Allah'ın kendilerine gönderdiği din ile amel edenler! Peygamber'in evlerine, yemek için davet edildiğinizde içeri girmeniz için izin verilmeden sakın girmeyin! (Girdiğinizde) Oradaki oturma sürenizi yemeğin iyice pişmesini bekleyerek uzatmayın. Eğer yemeğe çağrılırsanız içeri girin ve yedikten sonra oradan ayrılın. Yemekten sonra birbirinizle konuşmaya dalarak orada beklemeyin. Muhakkak ki sizin oradaki bu bekleyişiniz, Nebi -sallallahu aleyhi ve sellem-'e sıkıntı vermekte; fakat o, oradan ayrılmanızı istemekten utanmaktadır. Allah, size hakkı emretmekten haya etmez. Orada kalarak Nebi -sallallahu aleyhi ve sellem-'e sıkıntı vermemeniz için Allah size oradan ayrılmanızı emretmektedir. Eğer Nebi -sallallahu aleyhi ve sellem-'in hanımlarından kap kaçak gibi bir şeyler isteyecek olursanız ihtiyaçlarınızı perde arkasından isteyiniz. İhtiyaçlarınızı onlarla yüz yüze gelecek şekilde istemeyin ki onları görmeyesiniz. Onların korunması için; Rasûlullah -sallallahu aleyhi ve sellem-'in konumu için perde arkasından konuşmanıza dair sizlerden istenen bu davranış, kalplerinizin ve onların kalplerinin vesvese ve kötü düşüncelere düşmemesi adına daha temiz bir davranıştır. Ta ki şeytan, sizin ve onların kalplerine erişemesin. Ey Müminler! Konuşmak için orada bekleyerek Rasûlullah -sallallahu aleyhi ve sellem-'e eziyet etmek ve Rasûlullah -sallallahu aleyhi ve sellem-'in vefatından sonra onun hanımları ile evlenmek size yakışmaz. Onlar; Müminlerin anneleridir. Bir kimsenin, annesi ile evlenmesi asla caiz değildir. İşte böyle eza vermek-vefatından sonra onun hanımlarını nikâhlamak- haramdır ve Allah katında büyük bir günahtır.
O mga sumampalataya kay Allāh at gumawa ayon sa isinabatas Niya para sa kanila, huwag kayong pumasok sa mga bahay ng Propeta malibang matapos na magpahintulot siya sa inyo sa pagpasok sa mga iyon sa pamamagitan ng pag-anyaya sa inyo sa isang pagkain. Huwag kayong magpatagal ng pag-upo habang naghihintay sa pagkaluto ng pagkain, subalit kapag inanyayahan kayo sa isang pagkain ay pumasok kayo. Kapag nakakain na kayo ay lumisan kayo at huwag kayong mamalagi matapos niyon habang nakikipagpalagayang-loob ang iba sa inyo sa isang pakikipag-usap sa iba pa. Tunay na ang pamamalaging iyon ay nakasasakit sa Propeta – basbasan siya ni Allāh at batiin ng kapayapaan – ngunit nahihiya siya na hilingin sa inyo ang lumisan. Si Allāh ay hindi nahihiya na mag-utos ayon sa katotohanan, kaya nag-utos Siya sa inyo na lumisan upang hindi kayo makasakit sa kanya – basbasan siya ni Allāh at batiin ng kapayapaan – dahil sa pamamalagi. Kapag humiling kayo sa mga maybahay ng Propeta – basbasan siya ni Allāh at batiin ng kapayapaan – ng isang kinakailangan tulad ng kaldero at kauri nito ay humiling kayo ng kinakailangan ninyo mula sa likuran ng isang takip. Huwag kayong humiling niyon sa kanila nang harapan upang hindi makakita sa kanila ang mga mata ninyo bilang pangangalaga para sa kanila dahil sa kalagayan ng Sugo ni Allāh – basbasan siya ni Allāh at batiin ng kapayapaan. Ang paghiling na iyon mula sa likuran ng takip ay higit na dalisay para sa mga puso ninyo at higit na dalisay para sa mga puso nila upang hindi manuot ang demonyo sa mga puso ninyo at mga puso nila sa pamamagitan ng panunulsol at paggagayak sa nakasasama. Hindi nararapat para sa inyo, O mga mananampalataya, na makasakit kayo sa Sugo ni Allāh sa pamamagitan ng pamamalagi para sa pag-uusap ni na mag-asawa kayo ng mga maybahay niya matapos ng kamatayan niya sapagkat sila ay mga ina ng mga mananampalataya at hindi pinapayagan para sa isang [tao] na mag-asawa ng ina niya. Tunay na ang pananakit na iyon – na kabilang sa mga anyo nito ay ang pag-aasawa ninyo ng mga maybahay niya matapos ng kamatayan niya – ay bawal at itinuturing sa ganang kay Allāh na isang kasalanang sukdulan.
¡Aquellos que creen en Al-lah y actúan conforme a lo que Él ha legislado! No entren en la casa del Profeta, a menos que les haya dado permiso para entrar invitándolos a comer. Y no vayan demasiado temprano, para que no estén sentados más tiempo del necesario esperando que la comida se sirva. Más bien, cuando los inviten ingresen y, una vez hayan comido, excúsense para salir. No se demoren hablando, porque eso incomoda al Profeta r y se siente avergonzado de pedirles que se retiren, pero Al-lah no se avergüenza de ordenarles que hagan lo que es correcto, y por eso les ha pedido que se retiren para no causarle incomodidad al Profeta. Cuando pidan algo a las esposas del Profeta, como utensilios y demás, pídanlo detrás de una cortina, no cara a cara, para no mirarlas a los ojos. Esto es debido al estatus del Mensajero de Al-lah. Pedir detrás de una cortina es más puro para sus corazones y los de ellas, por lo que el demonio no puede influir en sus corazones a través de susurros. ¡Creyentes! No deben causar inconvenientes al Mensajero de Al-lah al quedarse hablando, ni deben casarse con sus esposas después de que él haya fallecido, porque son las madres de los creyentes y no está permitido que nadie se case con su madre. Casarse con las esposas del Mensajero después de su muerte está prohibido y es considerado un gran pecado ante Al-lah.
Hỡi những người có đức tin nơi Allah và tuân thủ theo giáo luật đã quy định cho các ngươi, rằng các ngươi không được tùy tiện bước vào nhà của Thiên Sứ ngoại trừ được Người mời gọi đến để dùng bữa ăn và cũng không được đến quá sớm khiến phải chờ đợi thức ăn nấu chín. Nếu như các ngươi là những người được mời đến dùng bữa ăn thì hãy đi vào và sau khi các ngươi đã dùng bữa xong thì chớ nên chần chừ ngồi lại rồi một số người các ngươi sẽ tán gẫu với nhau. Quả thật, cách ứng xử đó sẽ gây phiền hà cho Thiên Sứ - cầu xin sự ban bình an cho Người - và sẽ làm cho Người cảm thấy e ngại để mời các ngươi giải tán mà ngược lại Allah không e ngại với chân lý, Ngài hạ lệnh cho các ngươi phải giải tán không được gây phiền hà cho Thiên Sứ - cầu xin Allah ban bình an cho Người - về hành động ngồi lại đó. Một khi các ngươi muốn hầu chuyện với các người vợ của Thiên Sứ - cầu xin Allah ban bình an cho Người - vì nhu cần thiết thì các ngươi hãy nói thông qua một bức mang che lại và chớ có ý định là sẽ đối diện tận mắt để nhìn thấy họ và vì điều đó là sự bảo vệ danh dự cho họ và vì tôn trọng địa vị của Thiên Sứ - cầu xin Allah ban bình an cho Người - và chỉ có cách hầu chuyện như vậy mới giữ được tấm lòng của các ngươi được tinh khiết và tấm lòng của họ cũng được tinh khiết hơn; tránh cho lũ Shaytan thì thào xúi vào dục con tim của các ngươi và vợ Thiên Sứ. Và rồi có những điều mà các ngươi không nên làm - hỡi những ai có đức tin - các ngươi không được phép tán gẫu gây phiền hà cho Thiên Sứ của Allah và không được phép kết hôn với những người vợ của Thiên Sứ sau khi Người qua đời, bởi vì họ được tôn làm mẹ của tín đồ có đức tin, thế nên không ai lại kết hôn với mẹ mình bao giờ. Quả thật điều đó là một trong những hình thức gây phiền đến Thiên Sứ sau khi Người qua đời. Đối với Allah đó là một việc làm đại cấm kị.
"Hai orang-orang yang beriman, janganlah kamu memasuki rumah-rumah Nabi kecuali bila kamu diizinkan untuk makan de-ngan tidak menunggu-nunggu waktu masak (makanannya), tetapi jika kamu diundang maka masuklah, dan bila kamu selesai makan, maka keluarlah kamu tanpa asyik memperpanjang percakapan. Sesungguhnya yang demikian itu akan mengganggu Nabi, lalu Nabi malu kepadamu (untuk menyuruhmu keluar), dan Allah tidak malu pada yang benar. Apabila kamu meminta sesuatu kepada mereka (istri-istri Nabi), maka mintalah dari belakang tabir. Cara yang demikian itu lebih suci bagi hatimu dan hati mereka. Dan tidak boleh kamu menyakiti Rasulullah dan tidak pula mengawini istri-istrinya selama-lamanya sesudah beliau wafat. Sesungguhnya perbuatan itu adalah amat besar di sisi Allah. Jika kamu melahir-kan sesuatu atau menyembunyikannya, maka sesungguhnya Allah Maha Mengetahui segala sesuatu." (Al-Ahzab: 53-54).
(53) Allah سبحانه وتعالى memerintahkan kepada hamba-hambaNya yang beriman agar beretika kepada Nabi a dalam memasuki rumahnya, seraya berfirman, ﴾ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَدۡخُلُواْ بُيُوتَ ٱلنَّبِيِّ إِلَّآ أَن يُؤۡذَنَ لَكُمۡ إِلَىٰ طَعَامٍ ﴿ "Hai orang-orang yang beriman, janganlah kamu memasuki rumah-rumah Nabi kecuali bila kamu diizinkan untuk makan." Maksud-nya, Jangan kamu masuk rumahnya tanpa ada izin untuk masuk dari beliau untuk makan makanan. Dan juga, kalian jangan ﴾ نَٰظِرِينَ إِنَىٰهُ ﴿ "menunggu-nunggu waktu masak" maksudnya kalian menunggu dan berlambat-lambat demi menunggu matangnya masakannya, atau berlapang dada sesudah selesai menyantapnya. Maksudnya, kalian jangan masuk rumah-rumah Nabi a, kecuali dengan dua syarat, yaitu kalian diizinkan masuk, dan berdiamnya kalian di rumahnya hanya menurut kadar kebutuhan. Maka dari itu Allah berfirman, ﴾ وَلَٰكِنۡ إِذَا دُعِيتُمۡ فَٱدۡخُلُواْ فَإِذَا طَعِمۡتُمۡ فَٱنتَشِرُواْ وَلَا مُسۡتَـٔۡنِسِينَ لِحَدِيثٍۚ ﴿ "Tetapi jika kamu diundang maka masuklah dan bila kamu selesai makan, maka keluarlah kamu tanpa asyik memperpanjang percakapan" yaitu, sebelum makan atau sesudahnya.
Kemudian Allah menjelaskan hikmah larangan tersebut dan faidahnya, seraya berfirman, ﴾ إِنَّ ذَٰلِكُمۡ ﴿ "Sesungguhnya yang demikian itu," yakni: Menunggu-nunggu yang melebihi kebutuhan,﴾ كَانَ يُؤۡذِي ٱلنَّبِيَّ ﴿ "akan mengganggu Nabi," maksudnya, diamnya kalian (da-lam waktu yang lama itu) memberatkan dan menyusahkan beliau untuk mengurusi urusan rumahnya dan kesibukan-kesibukan di dalamnya. ﴾ فَيَسۡتَحۡيِۦ مِنكُمۡۖ ﴿ "Lalu Nabi malu kepadamu" untuk me-ngatakan kepada kalian, "Keluarlah!" Sebagaimana hal ini telah menjadi kebiasaan manusia, terutama orang-orang yang sangat ramah di antara mereka, mereka malu untuk menyuruh keluar orang-orang dari rumahnya, ﴾ وَ﴿ "dan" akan tetapi ﴾ ٱللَّهُ لَا يَسۡتَحۡيِۦ مِنَ ٱلۡحَقِّۚ ﴿ "Allah tidak malu pada yang benar." Jadi, perintah syar'i, sekali-pun ada anggapan bahwa di dalam meninggalkannya terdapat etika dan rasa malu, namun tetap harus tegas mengikuti perintah syar'i itu, dan memastikan bahwa apa saja yang menyalahinya, maka sama sekali tidak termasuk dalam etika, dan Allah سبحانه وتعالى tidak malu untuk memerintah kalian melakukan apa yang menjadi ke-baikan bagi kalian.
Inilah etika mereka dalam masuk rumah Nabi a. Adapun etika mereka kepada beliau dalam berkomunikasi dengan istri-istrinya ada dua kondisi. Kondisi diperlukan atau kondisi tidak diperlukan. Kalau dalam kondisi tidak diperlukan, maka tidak perlu ada komunikasi, dan etikanya adalah meninggalkannya. Sedangkan jika memang dibutuhkan, seperti untuk menanyakan suatu barang atau lain-lainnya dari perabot rumah atau yang serupa dengannya, maka mereka boleh diminta ﴾ مِن وَرَآءِ حِجَابٖۚ ﴿ "dari belakang tabir," maksudnya, harus ada tirai yang menutup pandangan mata antara kalian dengan mereka, karena tidak ada perlunya meman-dang mereka. Maka dengan demikian, memandang mereka menjadi terlarang dalam bentuk apa pun. Sedangkan berbicara dengan mereka ada rinciannya, seperti yang telah Allah jelaskan di atas.
Kemudian Allah menjelaskan hikmah dari itu semua dengan FirmanNya, ﴾ ذَٰلِكُمۡ أَطۡهَرُ لِقُلُوبِكُمۡ وَقُلُوبِهِنَّۚ ﴿ "Cara yang demikian itu lebih suci bagi hatimu dan hati mereka," sebab ia lebih jauh dari hal yang meragukan. Setiap kali seseorang semakin jauh dari sebab-sebab pemicu keburukan, maka hal itu lebih selamat baginya dan lebih suci bagi hatinya. Ini termasuk permasalahan syar'i yang sering Allah jelaskan perinciannya, yaitu bahwa seluruh sarana atau jalan menuju keburukan, sebab-sebab dan pengantar-pengantarnya di-larang, dan bahwa ia disyariatkan untuk dijauhi dengan segala cara.
Kemudian Allah menyampaikan suatu kalimat yang sangat padat dan satu kaidah umum, ﴾ وَمَا كَانَ لَكُمۡ ﴿ "Dan tidak boleh kamu" wahai seluruh kaum Mukminin. Maksudnya, tidak pantas dan tidak baik bagi kalian, bahkan sesuatu yang paling buruk bagi kalian, ﴾ أَن تُؤۡذُواْ رَسُولَ ٱللَّهِ ﴿ "menyakiti Rasulullah." Maksudnya, me-nyakiti dalam bentuk perkataan ataupun perbuatan dengan segala yang berkaitan dengannya, ﴾ وَلَآ أَن تَنكِحُوٓاْ أَزۡوَٰجَهُۥ مِنۢ بَعۡدِهِۦٓ أَبَدًاۚ ﴿ "dan tidak pula mengawini istri-istrinya selama-lamanya sesudah beliau wafat." Ini termasuk dari sejumlah hal yang menyakiti beliau, sebab sesung-guhnya Rasulullah a mempunyai kedudukan untuk dihormati, diagungkan dan dimuliakan. Sedangkan mengawini istri-istrinya sepeninggalannya dapat menodai kedudukan ini. Dan juga, se-sungguhnya mereka adalah istri-istri beliau di dunia dan akhirat; hubungan pertalian sumi-istri tetap utuh sesudah beliau wafat, maka dari itu tidak halal menikahi istri-istrinya sepeninggalannya bagi siapa pun dari umatnya.
﴾ إِنَّ ذَٰلِكُمۡ كَانَ عِندَ ٱللَّهِ عَظِيمًا ﴿ "Sesungguhnya perbuatan itu adalah amat besar di sisi Allah." Perintah ini benar-benar telah dipatuhi oleh umat ini, dan mereka telah menjauhi sesuatu yang dilarang Allah. Maka segala puji dan syukur hanya untuk Allah.
(54) Kemudian Allah سبحانه وتعالى berfirman, ﴾ إِن تُبۡدُواْ شَيۡـًٔا ﴿ "Jika kamu melahirkan sesuatu," maksudnya, kalian menampakkannya, ﴾ أَوۡ تُخۡفُوهُ فَإِنَّ ٱللَّهَ كَانَ بِكُلِّ شَيۡءٍ عَلِيمٗا ﴿ "atau menyembunyikannya, maka sesungguhnya Allah Maha Mengetahui segala sesuatu," Dia mengetahui apa yang tersimpan di dalam hati kalian dan apa yang kalian tampakkan, lalu nanti Dia akan memberikan balasannya pada kalian.
Wahai orang-orang yang beriman kepada Allah dan melaksanakan apa yang Dia syaritakan bagi mereka! Janganlah kalian masuk ke rumah Nabi kecuali setelah mendapat izin darinya untuk memasukinya dengan mengundangmu untuk makan dan janganlah kalian duduk berlama-lama untuk menunggu matangnya masakan, akan tetapi apabila kalian diundang untuk makan maka masuklah. Jika sudah selesai makan segeralah pergi dan janganlah kalian tinggal setelah itu untuk berbincang-bincang, karena hal itu menyakiti Nabi -ṣallallāhu 'alaihi wa sallam- dan dia pasti malu untuk meminta agar kalian pergi. Adapun Allah maka Dia tidak malu untuk memerintahkan suatu kebenaran, sebab itu Dia memerintahkan kepada kalian untuk pergi darinya sehingga kalian tidak menyakitinya dengan menetap di tempatnya. Jika kalian meminta suatu hajat kepada sebagian dari istri-istri Nabi seperti butuh panci dan semisalnya maka mintalah kebutuhan kalian itu dari balik hijab dan janganlah kalian memintanya dengan cara langsung berhadap-hadapan, agar mata kalian tidak memandang mereka, sebagai bentuk penjagaan bagi mereka atas kedudukan Rasulullah -ṣallallāhu 'alaihi wa sallam-. Cara meminta dari balik hijab itu lebih suci untuk hati kalian dan lebih suci untuk hati mereka, sehingga setan tidak masuk ke dalam hati kalian dan hati mereka dengan membawa bisikan-bisikan dan memperindah kemungkaran. Tidak sepantasnya bagi kalian -wahai orang-orang yang beriman- untuk menyakiti Rasulullah dengan menetap untuk berbincang-bincang di rumahnya dan tidak sepantasnya bagi kalian untuk menikahi istri-istrinya setelah kematiannya karena mereka adalah ibu-ibu kaum mukminin dan tidak diperbolehkan bagi siapa pun untuk menikahi ibunya. Sikap menyakiti ini -di antara bentuknya adalah pernikahan kalian dengan istri-istrinya setelah kematiannya- hukumnya haram dan di sisi Allah dianggap sebagai dosa yang besar.
Jika kalian menampakkan sesuatu dari amal perbuatan kalian atau menyembunyikannya pada diri kalian maka tidak ada sesuatu apa pun dari hal itu yang tersembunyi bagi Allah karena sesungguhnya Allah Maha Mengetahui segala sesuatu, tidak ada sesuatu pun yang luput dari-Nya dari amal perbuatan kalian maupun yang lainnya dan Dia akan membalas kalian atas amal perbuatan kalian, jika baik maka dibalas dengan kebaikan dan jika buruk maka akan dibalas dengan keburukan.
Que vous manifestiez une part de vos œuvres ou que vous la dissimuliez, rien n’en échappe à Allah car Il est connaisseur de toute chose. Rien de vos œuvres ou autres agissements ne Lui est inconnu et Il vous rétribuera en bien ou en mal.
Here, the Prophet Muhammad’s instructions have been given to Muslims as to what their domestic and social behaviour should be; that whenever they enter anybody else’s house, they should do so with permission; when they are invited by somebody to partake of food, etc., they should remain in the house only as long as necessary, and leave soon afterwords. If they visit somebody, they should desist from unnecessary talks; in case they have any work in connection with women, they should do it with a curtain in between, etc. In social life, a man should not simply concern himself with his own interests, needs and desires, but should very seriously ensure that his actions do not give trouble to others. Pointless chatter should not result in wastage of others’ time.
Budete li neka svoja djela javno činili ili ih pak budete tajili – pa Allah, jer je Sveznajući, dobro zna šta tajite i šta na javu iznosite, i svakom će dati ono što je zaslužio: onima koji su bili dobri, dobro će dati, a onima što zlo činjahu, kaznu će dati.
Amellerinizden bir şeyi açığa vursanız yahut nefislerinizde onu gizleseniz de ondan hiçbir şey Allah'a gizli kalmaz. Şüphesiz Allah, her şeyi bilmektedir. İşlediğiniz ameller ve diğer hiçbir şey O'na gizli kalmaz. O, yaptığınız amellere göre size karşılık vermektedir. Amelleriniz hayırlı ise hayır, şerli ise şer ile karşılık bulacaksınız.
Kung maglalantad kayo ng anuman kabilang sa mga gawain ninyo o magtatakip kayo nito sa mga sarili ninyo ay walang makakukubli kay Allāh mula rito na anuman. Tunay na si Allāh laging sa bawat bagay ay Maalam: walang nakakukubli sa Kanya na anuman mula sa mga gawain ninyo ni mula sa iba pa sa mga ito. Gaganti Siya sa inyo sa mga gawain ninyo; kung kabutihan ay kabutihan [ang ganti] at kung kasamaan ay kasamaan [din ang ganti].
Quả thật, cho dù các ngươi có phô bày ra hết mọi việc làm hoặc các người có thầm giấu Ngài ở nơi tâm khảm của bản thân. Chắc chắn, những điều đó sẽ không có thể giấu kín được Ngài. Quả thật, Allah luôn am tường hết tất cả mọi việc, không có việc làm nào của các ngươi có thể che giấu được Ngài và không gì mà Ngài không biết. Và Allah luôn thưởng phạt phân minh đối với các ngươi nếu ai làm việc thiện tốt thì luôn nhận lấy điều tốt còn những ai làm điều ta ác sẽ nhận lấy những điều xấu xa tội lỗi
If you reveal any of your actions or keep them to yourselves secretly, none of them are hidden to Allah anyway. Indeed, Allah knows everything none of your actions or anything else is hidden from Him, and He will requite you for your deeds: if good then with good, and if evil then with bad.
إِن تُبْدُوا شَيْئًا أَوْ تُخْفُوهُ فَإِنَّ اللَّـهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا (If you disclose any thing, or conceal it, Allah is All-Knowing about everything - 33:54). It has been repeated again in this verse that Allah Ta’ ala knows even the intents and thoughts hidden in the hearts. So whether you disclose or conceal, Allah Ta’ ala knows it all. What is being emphasized here is that one should not let any doubt or suspicion enter one's mind or heart about the above-stated rules, and must avoid any violation of these rules.
The issue of Hijab for women, out of the three injunctions in the above mentioned verse, needs some further elaboration which is being given below.
Si manifiestan cualquiera de sus obras o las guardan en secreto, ninguna de ellas está oculta para Al-lah. Ciertamente, Al-lah está enterado de todas las cosas, ninguna de sus acciones está oculta de Él y Él los retribuirá por ellas: si son buenas, entonces con el bien, y si son malas, entonces con el mal.
Che mostriate qualche vostra azione o che la celiate nei vostri animi, nulla può essere nascosto ad Allāh. In verità, Allāh è Onnisciente, nessuna azione, né vostra, né di altri, Gli è nascosta, ed Egli vi retribuirà per le vostre azioni: Se buone, con il bene, se malvagie, con il male.
There is no sin on the wives of the Messenger if their fathers, sons, brothers, nephews, from lineage or breast feeding, see them and talk to them without a veil. And there is no sin on them if believing women or the servants they possess talk to them without a veil. O believing women! Be mindful of Allah in whatever He (may He be glorified) has commanded you to do and prohibited you from, because He is Watchful over what you do.
Tidak ada dosa atas istri-istri Nabi -ṣallallāhu 'alaihi wa sallam- apabila mereka melihat dan berbicara tanpa hijab dengan ayah mereka, anak-anak mereka, saudara-saudara lelaki mereka, putra-putra saudara laki-laki mereka, dan putra-putra saudari mereka, baik dari ikatan nasab maupun persusuan. Tidak ada dosa atas mereka apabila berbicara tanpa hijab dengan para wanita yang beriman dan hamba-hamba sahaya mereka. Bertakwalah kepada Allah -wahai para wanita yang beriman- dalam perintah-perintah Allah dan larangan-larangan-Nya, sesungguhnya Dia menyaksikan apa yang tampak dari kalian dan yang tersembunyi dari kalian.
Walang kasalanan sa kanila na makakita sa kanila at kumausap sa kanila nang walang belo ang mga ama nila, ang mga lalaking anak nila, ang mga lalaking kapatid nila, ang mga lalaking anak ng mga lalaking kapatid nila, at ang mga lalaking anak ng mga babaing kapatid nila sa kaangkanan o pagpapasuso. Walang kasalanan sa kanila na kumausap sa kanila nang walang belo ang mga babaing mananampalataya at ang mga minay-ari ng mga kanang kamay nila. Mangilag kayong magkasala kay Allāh, O mga babaing mananampalataya, kaugnay sa ipinag-utos Niya at sinaway Niya – kaluwalhatian sa Kanya – sapagkat Siya ay nakasasaksi sa anumang lumilitaw mula sa inyo at namumutawi buhat sa inyo.
Ženama nije grijeh da budu otkrivene pred svojim očevima, i pred svojim sinovima, i pred svojom braćom, i pred sinovima braće svoje, i pred sinovima sestara svojih, bez obzira na to radilo se o srodstvu po krvi ili o srodstvu po mlijeku. I nije im grijeh da ih vjernice vide bez hidžaba, kao i robovi. O žene, bojte se Allaha izvršavajući vjeronaredbe i sustežući se od vjerozabrana. Allah zna šta činite!
"Tidak ada dosa atas istri-istri Nabi (untuk berjumpa tanpa tabir) dengan bapak-bapak mereka, anak-anak laki-laki mereka, saudara laki laki mereka, anak laki-laki dari saudara laki-laki mereka, anak laki-laki dari saudara mereka yang perempuan, pe-rempuan-perempuan yang beriman dan hamba sahaya yang mereka miliki, dan bertakwalah kamu kepada Allah. Sesungguhnya Allah Maha Menyaksikan segala sesuatu." (Al-Ahzab: 55).
(55) Setelah Allah سبحانه وتعالى menjelaskan bahwasanya mereka (istri-istri Nabi) tidak boleh ditanya tentang sesuatu kecuali dari balik tabir, sedangkan redaksi lafazhnya bermakna umum bagi setiap orang, maka dibutuhkan adanya pengecualian dari mereka yang disebutkan itu, yaitu para mahram; dan bahwa sesungguhnya ﴾ لَّا جُنَاحَ عَلَيۡهِنَّ ﴿ "tidak ada dosa atas istri-istri Nabi,"dalam berinteraksi tidak menggunakan tirai pembatas dari mereka. Di dalamnya tidak di-sebutkan paman dari bapak dan paman dari ibu. Sebab, istri-istri Nabi itu, apabila tidak perlu berhijab (menggunakan tirai pembatas) terhadap orang yang mana kedudukan istri-istri Nabi itu adalah sebagai bibi (saudari perempuan bapak atau ibu), dari anak-anak dari saudara laki-laki dan dari saudari perempuan, beserta keting-gian kedudukan (status) istri-istri itu atas mereka, maka bolehnya mereka tidak berhijab dari paman (dari bapak atau ibu mereka) tentu lebih utama; dan karena konteks ayat yang lain yang dengan tegas menyebutkan paman (dari bapak dan saudara ibu) diutama-kan atas makna yang bisa dipahami dari ayat ini.
Dan FirmanNya, ﴾ وَلَا نِسَآئِهِنَّ ﴿ "Dan tidak pula perempuan-perem-puan mereka," maksudnya, dan tidak ada dosa bagi mereka untuk tidak berhijab dari perempuan-perempuan mereka, yaitu mereka yang sejenis dan seagama. Sehingga konteks lafazh ini mengeluar-kan wanita-wanita kafir. Namun bisa juga maksudnya adalah se-mua jenis wanita, karena seorang perempuan tidak perlu berhijab dari perempuan yang lain, ﴾ وَلَا مَا مَلَكَتۡ أَيۡمَٰنُهُنَّۗ ﴿ "dan tidak pula hamba sahaya yang mereka miliki," maksudnya, selama budak sahaya itu masih berada dalam kepemilikannya semuanya.
Dan setelah Allah mengangkat dosa dari mereka, maka Dia mempersyaratkan padanya dan pada yang lainnya adanya konsis-tensi bertakwa kepada Allah, dan (dengan syarat) kondisinya tidak ada larangan syar'i padanya. Maka Dia berfirman, ﴾ وَٱتَّقِينَ ٱللَّهَۚ ﴿ "Dan bertakwalah kamu kepada Allah," maksudnya, gunakanlah selalu takwa kepada Allah dalam seluruh keadaan.
﴾ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَيۡءٖ شَهِيدًا ﴿ "Sesungguhnya Allah Maha Menyak-sikan segala sesuatu," Dia menyaksikan seluruh amal perbuatan hamba-hambaNya (manusia), yang nampak dan yang tersembunyi, dan Dia selalu mendengar perkataan mereka serta selalu melihat gerak-gerik mereka. Kemudian Dia akan memberikan kepada mereka (atas semua itu) balasan yang paling sempurna dan paling lengkap.
Non vi è peccato se le vedono e parlano con loro, senza divisorio, i loro padri, i loro figli, i loro fratelli, i figli dei loro fratelli, i figli delle loro sorelle, sia di sangue che di latte; e non commettono peccato se parlano con loro, senza divisorio, le donne credenti e le loro schiave. E credete in Allāh, o credenti, per ciò che vi ha ordinato e ciò da cui vi ha dissuaso, gloria Sua: Egli osserva quello che mostrate e i gesti che compite.
Il ne leur est pas reproché que leurs pères ainsi que leurs fils, leurs frères, leurs neveux de sang ou de lait les voient ou leur parlent sans voile. Il ne leur est pas non plus reproché que les femmes croyantes et les esclaves femelles qu’elles possèdent leur parlent sans voile. Ô croyantes, craignez Allah dans ce qu’Il vous ordonné et défendu car Il voit ce que vous laissez paraître et entend ce que vous dites.
55- Hanımları için babaları, oğulları, erkek kardeşleri, erkek kardeşlerinin oğulları, kızkardeşlerinin oğulları, kendi kadınları ve sahip oldukları köleleri (ile perdesiz konuşmalarında) bir günah yoktur. Allah’a karşı takvalı olun. Şüphe yok ki Allah her şeye tanıktır.
55. Yüce Allah, mü’minlerin annelerinden ancak perde arkasından bir şeyler istenip sorulabileceğini söz konusu ettiğinde kullanılan ifade, herkesi kapsayan umumi bir ifade olduğundan dolayı aşağıda sözü edilen mahrem akrabaların istisna edilmesi gerekmiştir. Bu nedenle de mü’minlerin annelerinin, onlarla konuşurken perde arkasında saklanmalarına gerek ve bunda bir sakınca olmadığı zikredilmektedir. Burada amcalarla dayılar söz konusu edilmemektedir. Çünkü kendilerinin halaları ve teyzeleri oldukları erkek ve kız kardeşlerinin erkek çocuklarından (yeğenlerinden) perde arkasında saklanmaları gerekmediğine göre bizzat kendi amcalarından ve dayılarından saklanmalarına gerek olmadığı kendiliğinden anlaşılmaktadır.
Diğer taraftan amcayı ve dayıyı açıkça söz konusu eden diğer âyet-i kerimenin mantuku (lafzi ifadesi)de bu âyet-i kerimenin mefhumundan anlaşılandan daha önceliklidir.“Kendi kadınları”bu ifade kendi dindaşları olan kadınlar demek olup kâfir kadınları dışarıda bırakmaktadır. Tür olarak bütün kadınların kastedilmiş olma ihtimali de vardır. Çünkü kadının kadından saklanması gerekmemektedir.“Ve sahip oldukları köleleri” köle, tamamı ile kadının mülkiyetinde olduğu sürece bu böyledir.
Bu kişiler hakkında vebal olmadığı belirtildikten sonra, bu konuda ve başkalarında takvâya bağlılık ile bu hususta şer’i herhangi bir sakıncanın bulunmaması şart koşularak şöyle buyurulmaktadır: Bütün hallerinizle “Allah’a karşı takvalı olun”takvâya bağlı kalın.“Şüphe yok ki Allah her şeye tanıktır.” Gizlisi ile açığı ile kulların bütün amellerine şahittir, onların sözlerini işitir ve yaptıklarını görür. Sonra da bu yaptıklarının karşılığını eksiksiz bir şekilde kendilerine verir.
Các nàng vợ của của Thiên Sứ sẽ vô tội khi không ăn măc che kín toàn thân lúc đối diện với cha, với con cái, với anh em trai, với những đứa con của anh em, với những đứa con trai của chị em vì mối quan hệ ruột thịt hoặc cùng chung bầu sữa. Tương tự các nàng cũng sẽ vô tội khi đối diện như thế với những người phụ nữ có đức tin khác như người giúp việc, những người nô lệ nằm dưới quyền kiểm xoát các nàng. Hãy kính sợ Allah - hỡi các nàng có đức tin - tuyệt đối tuân theo mệnh lênh của Ngài và tránh xa những gì mà Ngài nghiêm cấm. Quả thật, Ngài là Đấng Chứng Giám hết mọi việc và nhìn thấu được tâm can của các nàng.
No hay pecado en las esposas del Mensajero si sus padres, hijos, hermanos, sobrinos, biológicos o de lactancia, las ven y les hablan sin un velo. No es un pecado si se quitan el velo ante las mujeres creyentes o sus sirvientes. ¡Mujeres creyentes! Tengan temor de Al-lah en todo lo que Él les ha ordenado que hagan y lo que les prohíba, porque Al-lah es testigo de todo.
In the foregoing verse, men were prohibited from coming before the Prophet’s consorts. In this verse, it has been clarified that near relatives (with whom marriage is not permissible) and frequent lady visitors are exempt from these restrictions. In the range of relations mentioned here, other relations will be included which come within the ambit of this instruction, further details of which are contained in chapter 24, verse 31. The sum and substance of all these instructions is that men and women should have the fear of God in their hearts. They should lead their lives bearing in mind that God is keeping a watch on them at all times.
Relatives before Whom a Woman does not need to observe Hijab
When Allah commands women to observe Hijab in front of men to whom they are not related, He explains who are the relatives before whom they do not need to observe Hijab. This is like the exceptions stated in Surat An-Nur, where Allah says:
وَلاَ يُبْدِينَ زِينَتَهُنَّ إِلاَّ لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ أَوْ أَبْنَآئِهِنَّ أَوْ أَبْنَآءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِى إِخْوَانِهِنَّ أَوْ بَنِى أَخَوَتِهِنَّ أَوْ نِسَآئِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَـنُهُنَّ أَوِ التَّـبِعِينَ غَيْرِ أُوْلِى الإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُواْ عَلَى عَوْرَتِ النِّسَآءِ
(And not to reveal their adornment except to their husbands, or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or their right hand possessions, or the Tabi`in among men who do not have desire, or small children who are not aware of the nakedness of women.) (24:31). The Ayah contains more detail than this, which we have already discussed in the Tafsir of the Ayah and do not need to repeat here. Ibn Jarir recorded that Ash-Sha`bi and `Ikrimah said concerning the Ayah,
لاَّ جُنَاحَ عَلَيْهِنَّ فِى ءَابَآئِهِنَّ
(It is no sin on them before their fathers...) I said, "What about the paternal uncle and the maternal uncle -- why are they not mentioned" He said: "Because they may describe her to their sons, so it is disliked for a woman to remove her covering in front of her paternal uncle or maternal uncle."
وَلاَ نِسَآئِهِنَّ
(or their own women,) means that they do not have to observe Hijab in front of other believing women.
وَلاَ مَا مَلَكَتْ أَيْمَانُهُنَّ
(or their (female) slaves.) Sa`id bin Al-Musayyib said: "This means female slaves only." This was recorded by Ibn Abi Hatim.
وَاتَّقِينَ اللَّهَ إِنَّ اللَّهَ كَانَ عَلَى كُلِّ شَىْءٍ شَهِيداً
(And (O ladies) have Taqwa of Allah. Verily, Allah is Ever All-Witness over everything.) means, and fear Him in private and in public, for He witnesses all things and nothing is hidden from Him, so think of the One Who is always watching.
Babalarının, oğullarının, erkek kardeşlerinin, erkek kardeşlerinin oğullarının, kız kardeşlerinin oğullarının, nesep yahut süt emme yoluyla kız kardeşlerinin Peygamber hanımlarını onlar örtülü olmadıkları bir halde görmelerinde ve onlarla konuşmalarında bir günah yoktur. Mümine kadınlar ve ellerinin altında bulunan cariyelerle de hicapsız bir şekilde konuşmalarında onlara bir günah yoktur. (Ey Peygamber hanımları!) Emrettiği ve yasakladığı şeyler hususunda Allah’tan korkun (sakının). Şüphesiz Allah, sizden zahir olana da sadır olana da şahittir.
En verdad, Al-lah bendice al mensajero Mujámmad r y Sus ángeles suplican por él. ¡Aquellos que creen en Al-lah y actúan conforme a lo que Él ha legislado para ellos! Envíen salutaciones al Mensajero y pidan por él abundante paz y protección.
In verità, Allāh, presso gli Angeli, elogia il Suo Messaggero, pace e benedizione di Allāh su di lui ﷺ, e i Suoi angeli pregano per lui, o voi che credete in Allāh e che compite le opere che Allāh ha prescritto ai Suoi sudditi, pregate per il Messaggero e invocate pace e benedizioni su di lui ﷺ.
"Sesungguhnya Allah dan malaikat-malaikatNya bershala-wat untuk Nabi. Hai orang-orang yang beriman, bershalawatlah kamu untuk Nabi dan ucapkanlah salam penghormatan kepada-nya." (Al-Ahzab: 56).
(56) Ini mengandung pemberitahuan akan kesempurnaan Rasulullah a, ketinggian derajatnya dan kemuliaan kedudukannya di sisi Allah dan di sisi makhlukNya serta ketinggian popularitas-nya, dan ﴾ إِنَّ ٱللَّهَ ﴿ "sesungguhnya Allah سبحانه وتعالى" ﴾ وَمَلَٰٓئِكَتَهُۥ يُصَلُّونَ ﴿ "dan ma-laikat-malaikatNya bershalawat" untuknya. Maksudnya, Allah memu-jinya di hadapan para malaikatNya dan malaikat muqarrabun yang paling tinggi kedudukannya, karena kecintaan Allah سبحانه وتعالى kepadanya, dan para malaikat yang muqarrabun (dekat kepada Allah) pun me-muji dan mendoakannya.
﴾ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ صَلُّواْ عَلَيۡهِ وَسَلِّمُواْ تَسۡلِيمًا ﴿ "Hai orang-orang yang beriman, bershalawatlah kamu untuk Nabi dan ucapkanlah salam penghormatan kepadanya," dengan meneladani Allah dan para malaikatNya, dan sebagai balasan baginya atas sebagian hak-haknya pada diri kalian, sebagai pelengkap iman kalian, untuk menghormati, mencintai dan memuliakannya, dan untuk menambah amal kebajikan kalian serta penghapus bagi dosa-dosa kalian. Dan bentuk shalawat yang paling utama adalah shalawat yang diajarkannya kepada para sa-habatnya, yaitu:
اَللّٰهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيْمَ، إِنَّكَ حَمِيْدٌ مَجِيْدٌ، وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيْمَ، إِنَّكَ حَمِيْدٌ مَجِيْدٌ.
"Ya Allah, limpahkanlah shalawat kepada Muhammad dan kepada keluarga Muhammad, sebagaimana telah Engkau limpahkan kepada ke-luarga Ibrahim. Sesungguhnya Engkau Maha Terpuji lagi Mahaagung. Dan berkahilah Muhammad dan keluarga Muhammad sebagaimana Engkau telah memberkahi keluarga Ibrahim. Sesungguhnya Engkau Maha Terpuji lagi Mahaagung."[59]
Perintah bershalawat dan salam untuk Nabi a ini disyariat-kan di dalam seluruh waktu, dan kebanyakan para ulama mewa-jibkannya di dalam shalat.
Indeed, Allah showers praise upon the Messenger Muhammad (peace be upon him) to His angels, and His angels supplicate for him. O those who have faith in Allah and do whatever He has legislated for His servants! Send salutations upon the Messenger and pray for peace for him abundantly.
Quả thật, Allah luôn khen ngợi Thiên Sứ Muhammad - cầu xin Allah ban bình an cho Người - trước các Thiên Thần của Ngài và các Thiên Thần của Ngài luôn cầu nguyện cho Người. Hỡi những ai có đức tin nơi Allah và luôn dựa theo những quy định của giáo lý để thờ phượng Ngài! Hãy Solawat cho Thiên Sứ và gửi lời chào bình an đến cho Người.
Sesungguhnya Allah memuji Rasul Muhammad -ṣallallāhu 'alaihi wa sallam- di hadapan para malaikat-Nya dan para malaikat-Nya pun berdoa untuknya. Wahai orang-orang yang beriman kepada Allah dan melaksanakan apa yang Dia syariatkan untuk hamba-hamba-Nya! Berselawatlah kepada Rasul dan berikan salam penghormatan kepadanya dengan salam yang sebanyak-banyaknya.
Şüphesiz Yüce Allah, meleklerinin katında resulü Muhammed -sallallahu aleyhi ve sellem-'i övmekte (ona senâ etmekte) dir. Melekler ise O'nun için dua etmektedirler. Ey Allah'a iman edenler ve Allah'ın kulları için gönderdiği din ile amel edenler! Sizler de Rasûlullah'a salat ve selam edin.
Allah fait auprès de Ses anges l’éloge du Messager Muħammad et Ses anges L’invoquent en sa faveur. Ô vous qui croyez en Allah et mettez en pratique ce qu’Il a prescrit à Ses serviteurs, priez sur le Messager et adressez-lui vos salutations.
56- Şüphesiz Allah ve melekleri Peygambere salât ederler. Ey iman edenler! Siz de ona salât ve selâm edin.
56. Bu buyrukta Rasûlullah sallallahu aleyhi ve sellem’in kemaline, derecesinin yüksekliğine, Allah nezdinde olsun, O’nun yarattıkları nezdinde olsun mevkiinin üstünlüğüne, şanının yüceliğine dikkat çekilmektedir.“Şüphesiz Allah” teâlâ “ve melekleri peygambere salât ederler.”Allah, onu sevdiğinden dolayı melekler arasında ve Mele-i Âlâ’da ondan övgü ile söz eder. Allah’ın mukarreb melekleri de ondan övgüyle söz eder, onun için dua ve niyaz ederler.“Ey iman edenler, siz de ona salât ve selâm edin.” Allah’a ve meleklere uyun. Üzerinizdeki haklarının bir bölümüne karşılık olmak üzere imanınızı daha bir tamamlamak, onu tazim etmek, ona sevginizi ve ikramınızı göstermek, hasenatınızı daha bir artırmak ve günahlarınızın keffareti için bunları yapın.
Peygamber sallallahu aleyhi ve sellem’e salat ve selam getirmenin en faziletli şekli onun ashabına öğrettiği şu şekildir:اللّٰهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ، وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ“Allahım! İbrâhim’in ailesine salat ettiğin gibi Muhammed’e ve ailesine de salat et. Allahım! İbrâhim’in ailesine hayır ve bereket ihsan ettiğin gibi Muhammed’e ve ailesine de hayır ve bereket ihsan et. Şüphesiz ki sen, övgüye lâyık, çok yücesin.”[10]
Peygamber sallallahu aleyhi ve sellem’e salât ve selâm getirme emri bütün vakitlerde meşrudur. Pek çok ilim adamı da namazda bu şekilde salat ve selam getirmeyi farz kabul etmiştir.
Commentary
In verses previous to this, some peculiarities and distinctions of the Holy Prophet ﷺ were mentioned as an adjunct to which the command to observe Hijab was revealed while some injunctions of Hijab will also appear later on. In between, the present verse contains a command to do something for which all these peculiarities and distinctions have been instituted in his blessed person, that is, the recognition and expression of the greatness of the station of the Holy Prophet ﷺ as well as an invitation to imbibe into one's own self the virtues of reverence, love and obedience for him.
The real purpose of the verse was to obligate Muslims to send Salah (durood) and Salam upon the Holy Prophet ﷺ . But the command was given in a manner that, first of all, Allah Ta'ala pointed out that He Himself and His angels perform the act of Salah for the Holy Prophet ﷺ . After that, common Muslims were ordered to follow suit. By doing so, it is indicated that the station of the Holy Prophet ﷺ is so high that the act asked to be done by common Muslims in his respect is something already done by Allah Ta’ ala Himself as well as angels with Him. Now then, common believers who are indebted to so many favours done to them by as their noble Prophet should certainly give high priority to making this act their essential concern. Then there is yet another good outcome of this modality of expression. It proves the great merit accredited to Muslims who send Salah and Salam as Allah Ta'ala makes them share in doing what Allah Ta’ ala Himself does and so do His angels.
The Meaning of Salah (durood) and Sa1am
The word: صَلوٰۃ (Salah) is used in the Arabic language to convey the sense of: Mercy (rahmah), prayer (du a' ) and praise (madh مدح and ثناء thana' ). The Salah attributed to Allah Ta'ala in the cited verse means His sending of mercy, but Salah from the angels denotes their prayer for him, and the sense of Salah (durood) from common believers is a combination of dua' (prayer) and thana' (praise). Most commentators have given these very meanings and Imam Al-Bukhari has reported from Abu-l-` Aliyah that the Salah of Allah Ta’ ala means the honor accorded to him and the praise showered on him before the angels. As for the honor bestowed on him by Allah Ta’ ala within this mortal world, it translates as the high rank he was blessed with when, on many an occasion, his mention was joined with the mention of Allah Ta’ ala in adhan (the initial call for prayers) and iqamah (the call announcing the immediate start of the prayer) and elsewhere, and that Allah Ta’ ala made the religion brought by him spread and prevail throughout the world, and that He enjoined upon all people to keep acting in accordance with the Shari’ ah brought by him right through the last day of al-Qiyamah and, along with it, He has undertaken to keep his Shari’ ah stand perennially protected. Then, as for the honor bestowed upon him in the Hereafter, it can be said that his station was made to be the most exalted of the entire creation and, at a time when no prophet or angel could dare intercede on behalf of anyone, it was right at that time that he was blessed with the celebrated station of intercession called: مقام محمود (Al-maqam-ul- mahmud: Praised Station).
Given the interpretation that Allah's Sala in favour of the Holy Prophet ﷺ means praise, someone may raise a doubt that, according to the narrations of Hadith, Salah and Salam are also offered to the family and companions of the Holy Prophet ﷺ . If so, how can anyone other than him be made to share in the honor bestowed and praise done by Allah Ta’ ala? This doubt has been answered in Ruh-ul-Ma’ ani etc. by saying that the degrees of such honor and praise are many. The Holy Prophet ﷺ has it at its highest, while his family and companions and believers in general are included with him only to a certain degree.
As for the word: سلام (Salam), it is an infinitive in the sense of اَلسلامہ (as-salamah) and means staying in peace. And السلامُ علیک (As-sala mu'alaik: conveniently taken as 'peace on you' ) means: May the state of peace and security from losses, defects and calamities be with you. And since, according to the rule of Arabic grammar, this is not the occasion to use the word: عَلٰی ([ ala: on, upon), but since the word 'Salam' implies praise, hence the word: عَلٰی (` ala) is appended with it.
And some other early commentators have taken the word: Salam here to mean the sacred Being of Allah Taala, because Salam is among the beautiful names of Allah Ta’ ala. According to this view the sentence will mean that Allah is enough to take care of your security and well-being.
The method of Salah and Salam
There appears a Hadith in the Sahih of Bukhari and Muslim, as well as in other books of Hadith, where Sayyidna Ka'b Ibn 'Ujrah ؓ has been reported to have said: ' (When this verse was revealed), someone asked the Holy Prophet ﷺ (The verse orders us to do two things, Salah and salam.) We already know the method of saying salam, (being السلامُ علیکَ اَیُّھَا النَّبِیُّ that is, may peace and safety be on you. 0 Prophet) now tell us the method of Salah also." He said: Say these words:
اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَعَلَی آلِ مُحَمَّدٍ کَمَا صَلَّيْتَ عَلَی إِبْرَاهِيمَ وَعَلَی آلِ إِبْرَاهِيمَ إِنَّکَ حَمِيدٌ مَجِيدٌ
اللَّهُمَّ بَارِکْ عَلَی مُحَمَّدٍ وَعَلَی آلِ مُحَمَّدٍ کَمَا بَارَکْتَ عَلَی إِبْرَاهِيمَ وَعَلَی آلِ إِبْرَاهِيمَ إِنَّکَ حَمِيدٌ مَجِيد
"0 Allah, send mercy on Muhammad and on the progeny of Muhammad, as You sent mercy on Ibrahim and on the progeny of Ibrahim. Verily, You are Praised, Glorious. 0 Allah, send blessings on Muhammad and on the progeny of Muhammad as You sent blessings on Ibrahim and on the progeny of Ibrahim. Verily, You are Praised, Glorious."
Some other words in this respect have also been reported in other narrations of Hadith.
As for the reason why the noble Sahabah asked this question, perhaps it is that they had already been taught the method of offering their Salam in the تَشَھُّد : (tashahhud or saying of اَلتَّحِیَّت وَ رَحمَۃُ اللہِ وَ بَرَکَاتُہ، At-tahiyyat) where it is said: (as-salamu alaika aiyuhannabiyyu wa rahmatullahi wa barakatuh: Peace and safety on you, 0 Prophet, and the mercy of Allah and His blessings). Therefore, they did not like to determine, on their own, the precise words in the case of the saying of Salah. Instead of that, they wanted the exact words of saying the Salah to be determined by the Holy Prophet ﷺ himself. It is for this reason that صَلوٰط (Salah) has generally been adopted in these very words as part of the prescribed prayers, Namaz or Salah. But, it does not mean that the obligation of sending Salah (durud) is restricted to these specific words, because many different forms of Salah (durud), have been authentically reported from the Holy Prophet ﷺ himself. The requirement of sending Salah and Salam can be fulfilled by every such sentence that has the words of Salah and Salam in it. Then, it is also not necessary that those words should have been reported exactly as said by the Holy Prophet ﷺ . In fact, the obligation may be discharged and the reward of sending Salah may be achieved by any style of address that conveys the words of Salah and Salam. But, it is obvious that the exact words reported from the Holy Prophet ﷺ are certainly much more blessed and are the cause of bringing many more rewards. It was for this very reason that the noble Sahabah had asked the Holy Prophet ﷺ himself to determine the words of ; صَلوٰط (Salah).
In the Qa'dah (sitting position) of the prescribed prayer (Salah or Namaz), the saying of the words of Salah and Salam exactly in the manner reported above is masnun (per Sunnah) right up to the last day of Qiyamah, (even though these words are meant to address the Holy Prophet ﷺ by saying ' Salam on you, 0 prophet' ) As for occasions outside the prescribed prayers (Salah or Namaz), these exact words should have been employed when the Holy Prophet ﷺ was addressed during his lifetime. When, after his departure from this mortal world, one has the good fortune of standing before the sacred Rawdah (the holy tomb) of the Holy Prophet ﷺ and submitting his Salam to him, then, there too, it is masnun to employ the form of second person: السلام علیک (as-salamu 'alaik). Other than that, wherever Salah and Salam is recited in absentia, then, the use of the third person form has been reported from the Sahabah, Tabi` in and the Imams of the Muslim Ummah for example:... (sallallahu 'alaihi wa sallam i.e. May Allah send mercy and peace to him.- as fully demonstrated by books of Hadith at large.
The wisdom behind the aforesaid method of Salah and Salam
The outcome of the method of Salah and Salam which stands proved from the blessed words spoken by him and demonstrated practically through his deeds is no other but that all of us in the Muslim Ummah should pray to Allah Ta’ ala for mercy, peace and safety for him. At this point, a question is worth noting. Is it not that the verse required us to personally fulfill the right of the Holy Prophet ﷺ that he be revered and honored, but the method proposed was that we pray to Allah? Embedded here is the hint that fulfilling the due right of honoring and obeying the Holy Prophet ﷺ was not within the power and control of any of us, therefore, it was made mandatory for us that we should supplicate before Allah Ta’ ala. (Ruh-ul- Ma’ ani)
The injunctions of Salah and Salam
In the last Qa'dah (sitting position) of the prescribed prayers, (namaz or Salah), the saying of درود شریف (Salah, that is, the noble durud) is Sunnah Mu'akkadah (emphasized Sunnah) according to the majority of the Imams. But, with Imam Shafi` i and Imam Ahmad Ibn Hanbal (رح) ، it is wajib (necessary). If abandoned, it becomes necessary, according to them, to make namaz or Salah all over again.
Related Rulings
1. When someone mentions the name of the Holy Prophet ﷺ ، or hears someone mentioning it, reciting the words of sending Salah (the noble durud) becomes wajib (obligatory) on him or her. This is a point of consensus among the majority of Muslim jurists. The reason is that there are warnings in Hadith against not reciting the noble durud when his blessed name is being referred. According to Jami' of Tirmidhi, the Holy Prophet ﷺ said: رَغِمَ اَنفُ رَجُلِ ذُکِرتُ عِندَہ، فَلَم یُصَلَّ عَلَیَّ : "Disgraced is the man before whom I am mentioned, yet he does not send Salah (Durud) on me". (Tirmidhi calls this Hadith 'Hasan', and Ibn-us- Sunni reports it with strong authorities).
And in another Hadith it has been said: اَلبَخِیلُ مَن ذُکِرتُ عِندَہ، فَلَم یُصَلِّ عَلَیَّ “ A miser is he before whom I am mentioned yet he does not send Salam (Durud) on me". (reported by Tirmidhi who rated it as 'Hasan Sahih' ).
2. If his blessed mention is made repeatedly in a single sitting, reciting the Salah (Durud) only once may discharge the obligation. But, the desirable (mustahabb) thing is to recite the noble Durud every time one makes his blessed mention himself, or hears someone else make it. Who can claim to mention the name of the Holy Prophet ﷺ more frequently than the scholars of the Hadith? Their function is nothing but to narrate the ahadith of the Holy Prophet ﷺ in which they have to mention his name repeatedly. Still, their consistent practice was to recite or write the Salam each and every time. All books of Hadith bear testimony to this fact. In doing so, they never bothered about this incidence of repetition of Salah and Salam which would increase the volume of the book in a sizable measure, because fairly often, there come very short ahadith in which his blessed name finds mention after every one or two lines - and at places, it appears more than once within one single line - still, these respected scholars and experts of Hadith never abandon or ignore Salah and Salam anywhere.
3. The way it is Wajib (necessary) to say Salah and Salam vocally at the time one makes his blessed mention verbally, similarly, it is also wajib to write Salah and Salam with the pen when one uses it at the time of writing. In this case, there are people who would abbreviate its words and get away by writing صلعم (of which, "SAW" is a counterpart). This is not enough. One should write the full Salah and Salam (that is: ﷺ Sallallahu ` alaihi wa sallam).
4. At the time his blessed mention is being made, the better, higher and more desirable choice is no other but that both Salah and Salam be recited and written. But, should someone take one of these, that is, only Salah or only Salam, as sufficient, then, it is no sin in the sight of the majority of Muslim jurists. Shaykh-ul-Islam Nawawi and others have declared it as makruh (reprehensible) to take only one as sufficient. Ibn Hajar Al-Haithami said that by Karahah (reprehensibility) they mean its being Khilaf-ul-awla (contrary to the 'preferred choice) which is known as Makruh Tanzihi (not desirable). And the consistent practice of the ` ulama' of the Muslim Ummah bears testimony to the fact that they invariably put these together while, on some occasions, they would go by only one as well.
5. Using the word: صَلوٰۃ (Salah) for anyone other than prophets (علیہم السلام) is not permissible in the sight of the majority of ` Ulama'. In his Sunan, Imam Baihaqi has reported the fatwa of Sayyidna Ibn ` Abbas ؓ as follows:
لَا یُصَلّٰی عَلٰی اَحَدِ اِلَّا عَلَی النَّبِّیِ ﷺ لٰکِن یدعیٰ للمُسلِمِین وَالمُسلِماَت بِالاِستِغفَار
(Salah is not sent upon anyone except the Holy Prophet but prayer is made for Muslim men and Muslim women to seek forgiveness for them.)
With Imam Shafi` i, using the word: صَلوٰۃ (Salah) for anyone other than a prophet is perennially Makruh (reprehensible, repugnant). Imam Abu Hanifah and his pupils also hold the same view. However, it is permissible that after saying Salah for the Holy Prophet ﷺ ، some other people are also included in the same sentence, like his family members ('Al آل ), Companions and all believers.
And Imam Juwaini said that the rule about the word: صَلوٰۃ (Salah) is the same as the rule about the word: سلام (Salam), since it is not correct to use it for someone other than a prophet - except that one says السلام علیکم (as-salantu-` alaikum) as a greeting while addressing someone. This is permissible, and Masnun. But, saying or writing: (علیہ السلام) (alaihissalam) with the name of someone absent is not correct in the case of someone other than a prophet (Al-khasa is-ul-kubr, by Suyuti, v.2, p. 262)
` Allamah Liqa'i has quoted Qadi ` Iyad saying: Major authentic scholars of the Muslim Ummah have gone by this view, and this is the view of Imam Malik, Sufyan and many Muslim jurists who hold that its use is not permissible for anyone other than a prophet. This is similar to the case of the use of اللہُ سبحانَہُ و تعالیٰ (Subhanahu wa Ta’ ala) which is particular to Almighty Allah. Thus, in the case of common Muslims - with the exception of prophets - there should be a prayer for forgiveness and pleasure from Allah. This is as it appears in the Qur'an: رَّضِيَ اللَّـهُ عَنْهُمْ وَرَضُوا عَنْهُ (Allah is pleased with them and they are pleased with Him - 5:119, 9:100, 98:8). (Ruh-ul- Ma’ ani)
A detailed discussion about the injunctions of Salah and Salam appears in the treatise Tanqih-ul-kalam fi Ahkam-is-Salah was-salam written by this humble author. It was published as part of the commentary on Surah Al-Ahzab in the major work Ahkam-ul- Qur'an in Arabic.
The Command to say Salah upon the Prophet
Al-Bukhari said: "Abu Al-`Aliyah said: "Allah's Salah is His praising him before the angels, and the Salah of the angels is their supplication." Ibn `Abbas said: "They send blessings." Abu `Isa At-Tirmidhi said: "This was narrated from Sufyan Ath-Thawri and other scholars, who said: `The Salah of the Lord is mercy, and the Salah of the angels is their seeking forgiveness. There are Mutawatir Hadiths narrated from the Messenger of Allah ﷺ commanding us to send blessings on him and how we should say Salah upon him. We will mention as many of them as we can, if Allah wills, and Allah is the One Whose help we seek. In his Tafsir of this Ayah, Al-Bukhari recorded that Ka`b bin `Ujrah said, "It was said, `O Messenger of Allah, with regard to sending Salam upon you, we know about this, but how about Salah' He said:
«قُولُوا: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ ، إِنَّكَ حَمِيدٌ مَجِيدٌ، اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيد»
(Say: "O Allah, send Your Salah upon Muhammad and upon the family of Muhammad, as You sent Your Salah upon the family of Ibrahim, verily You are the Most Praiseworthy, Most Glorious. O Allah, send Your blessings upon Muhammad and upon the family of Muhammad, as You sent Your blessings upon the family of Ibrahim, verily You are Most Praiseworthy, Most Glorious.")" Imam Ahmad recorded that Ibn Abi Layla said that Ka`b bin `Ujrah met him and said, "Shall I not give you a gift The Messenger of Allah ﷺ came out to us and we said, `O Messenger of Allah! We know how to send Salam upon you, but how can we send Salah' He said:
«قُولُوا: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ ، إِنَّكَ حَمِيدٌ مَجِيدٌ، اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيد»
(Say: "O Allah, send Your Salah upon Muhammad and upon the family of Muhammad, as You sent Your Salah upon the family of Ibrahim, verily You are the Most Praiseworthy, Most Glorious. O Allah, send Your blessings upon Muhammad and upon the family of Muhammad, as You sent Your blessings upon the family of Ibrahim, verily You are Most Praiseworthy, Most Glorious.")" This Hadith has been recorded by the Group in their books with different chains of narration.
Another Hadith
Al-Bukhari recorded that Abu Sa`id Al-Khudri, may Allah be pleased with him, said: "We said, `O Messenger of Allah, this is the Salam upon you, but how do we send Salah upon you' He said:
«قُولُوا: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ عَبْدِكَ وَرَسُولِكَ، كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ ، وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيم»
(Say: "O Allah, send Your Salah upon Muhammad, Your servant and Messenger, as You sent Your Salah upon the family of Ibrahim, and send Your blessings upon Muhammad and upon the family of Muhammad, as You sent Your blessings upon the family of Ibrahim.")" Abu Salih narrated that Layth said:
«عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيم»
(Upon Muhammad and upon the family of Muhammad as You sent Your blessings upon the family of Ibrahim.) Ibrahim bin Hamzah told that, Ibn Abi Hazim and Ad-Darawardi told, that Yazid, i.e., Ibn Al-Had said:
«كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ ، وَبَارِكْ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَ آلِ إِبْرَاهِيم»
(As You sent Your Salah upon Ibrahim, and send Your blessings upon Muhammad and the family of Muhammad, as You sent Your blessings upon Ibrahim and the family of Ibrahim.) This was also recorded by An-Nasa'i and Ibn Majah.
Another Hadith
Imam Ahmad recorded from Abu Humayd As-Sa`idi that they said: "O Messenger of Allah, how can we send Salah upon you" He said,
«قُولُوا: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَأَزْوَاجِهِ وَذُرِّيَّتِهِ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ، وَبَارِكْ عَلَى مُحَمَّدٍ وَأَزْوَاجِهِ وَذُرِّيَّتِهِ كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيد»
(Say: "O Allah, send Your Salah upon Muhammad and his wives and offspring, as You sent Your Salah upon Ibrahim, and send Your blessings upon Muhammad and his wives and offspring, as You sent Your blessings upon the family of Ibrahim, verily You are Most Praiseworthy, Most Glorious.")" It was also recorded by the rest of the Group, apart from At-Tirmidhi.
Another Hadith
Muslim recorded that Abu Mas`ud Al-Ansari said: "We came to the Messenger of Allah ﷺ and we were with Sa`d bin `Ubadah. Bashir bin Sa`d said to him, `Allah has commanded us to send Salah upon you, O Messenger of Allah. How can we send Salah upon you' The Messenger of Allah ﷺ remained quiet for so long that we wished that he had not asked him, then the Messenger of Allah ﷺ said:
«قُولُوا: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ ، وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ فِي الْعَالَمِينَ، إِنَّكَ حَمِيدٌ مَجِيدٌ وَالسَّلَامُ كَمَا قَدْ عَلِمْتُم»
(Say: "O Allah, send Your Salah upon Muhammad and upon the family of Muhammad, as You sent Your Salah upon the family of Ibrahim, and send Your blessings upon Muhammad and upon the family of Muhammad, as You sent Your blessings upon the family of Ibrahim among all people, verily You are Most Praiseworthy, Most Glorious." And the Salam is as you know.)" This was also recorded by Abu Dawud, An-Nasa'i, At-Tirmidhi and Ibn Jarir. At-Tirmidhi said, "It is Hasan Sahih."
Saying Salah upon the Prophet before the Supplication
Imam Ahmad, Abu Dawud and At-Tirmidhi reported the following Hadith and graded it Sahih; An-Nasa'i, Ibn Khuzaymah and Ibn Hibban recorded in their Sahihs that Fadalah bin `Ubayd, may Allah be pleased with him, said: "The Messenger of Allah ﷺ heard a man making supplication in his prayer when he had not praised Allah or said Salah upon the Prophet . The Messenger of Allah ﷺ said:
«عَجِلَ هَذَا»
(This man is rushing.) Then he called him over and said, to him or to someone else,
«إِذَا صَلَّى أَحَدُكُمْ فَلْيَبْدَأْ بِتَمْجِيدِ اللهِ عَزَّ وَجَلَّ وَالثَّنَاءِ عَلَيْهِ، ثُمَّ لْيُصَلِّ عَلَى النَّبِيِّ ثُمَّ لْيَدْعُ بَعْدُ بِمَا شَاء»
(When any one of you supplicates, let him start by praising and glorifying Allah, may He be exalted, then let him send Salah upon the Prophet, and after that let him make supplication as he wishes.)"
The Virtue of saying Salah upon the Prophet
Another Hadith At-Tirmidhi recorded that Ubayy bin Ka`b said: "When two thirds of the night had passed, the Messenger of Allah ﷺ would get up and say,
«يَاأَيُّهَا النَّاسُ اذْكُرُوا اللهَ، اذْكُرُوا اللهَ، جَاءَتِ الرَّاجِفَةُ تَتْبَعُهَا الرَّادِفَةُ، جَاءَ الْمَوْتُ بِمَا فِيهِ، جَاءَ الْمَوْتُ بِمَا فِيه»
(O people, remember Allah, remember Allah, the first blast of the Trumpet has come and will be followed by the second blast, death has come with all its horrors, death has come with all its horrors.)" Ubayy said, "I said, `O Messenger of Allah, I send a lot of Salah upon you, how much of my prayer should be Salah upon you' He said,
«مَا شِئْت»
(Whatever you want.) I said, `A quarter' He said,
«مَا شِئْتَ، فَإِنْ زِدْتَ فَهُوَ خَيْرٌ لَك»
(Whatever you want, but if you increase it, it will be better for you.) I said, `Half' He said,
«مَا شِئْتَ، فَإِنْ زِدْتَ فَهُوَ خَيْرٌ لَك»
(Whatever you want, but if you increase it, it will be better for you.) I said, `Two thirds' He said,
«مَا شِئْتَ، فَإِنْ زِدْتَ فَهُوَ خَيْرٌ لَك»
(Whatever you want, but if you increase it, it will be better for you.) I said, `Should I make my whole prayer for you' He said,
«إِذَنْ تُكْفَى هَمُّكَ، وَيُغْفَرُ لَكَ ذَنْبُك»
(This would be sufficient to relieve your distress and earn you forgiveness of your sins.)" Then he said: "This is a Hasan Hadith."
Another Hadith
Imam Ahmad recorded that Abu Talhah said that the Messenger of Allah ﷺ came one day looking happy. They said, "O Messenger of Allah, we see that you look happy." He said,
«إِنَّهُ أَتَانِي الْمَلَكُ فَقَالَ: يَا مُحَمَّدُ أَمَا يُرْضِيكَ أَنَّ رَبَّكَ عَزَّ وَجَلَّ يَقُولُ: إِنَّهُ لَا يُصَلِّي عَلَيْكَ أَحَدٌ مِنْ أُمَّتِكَ إِلَّا صَلَّيْتُ عَلَيْهِ عَشْرًا، وَلَا يُسَلِّمُ عَلَيْكَ أَحَدٌ مِنْ أُمَّتِكَ إِلَّا سَلَّمْتُ عَلَيْهِ عَشْرًا، قُلْتُ: بَلَى»
(The angel came to me and told me, "O Muhammad, would it not please you if your Lord, may He be glorified, says: `No member of your Ummah sends Salah upon you but I send Salah upon him tenfold, and no member of your Ummah sends greetings of Salam upon you but I send greetings of Salam upon him tenfold"' I said, "Of course.") This was also recorded by An-Nasa'i.
Another Chain of Narration
Imam Ahmad recorded that Abu Talhah Al-Ansari said: "One morning the Messenger of Allah ﷺ was in a cheerful mood and looked happy. They said, `O Messenger of Allah, this morning you are in a cheerful mood and look happy.' He said,
«أَجَلْ أَتَانِي آتٍ مِنْ رَبِّي عَزَّ وَجَلَّ فَقَالَ: مَنْ صَلَّى عَلَيْكَ مِنْ أُمَّتِكَ صَلَاةً، كَتَبَ اللهُ لَهُ بِهَا عَشْرَ حَسَنَاتٍ وَمَحَا عَنْهُ عَشْرَ سَيِّئَاتٍ، وَرَفَعَ لَهُ عَشْرَ دَرَجَاتٍ، وَرَدَّ عَلَيْهِ مِثْلَهَا»
(Of course just now someone an angel came to me from my Lord and said, "Whoever among your Ummah sends Salah upon you, Allah will record for him ten good deeds and will erase for him ten evil deeds, and will raise his status by ten degrees, and will return his greeting with something similar to it.")" This is also a good chain, although they (Al-Bukhari and Muslim) did not report it.
Another Hadith
Muslim, Abu Dawud, At-Tirmidhi and An-Nasa'i recorded that Abu Hurayrah, may Allah be pleased with him, said: "The Messenger of Allah ﷺ said:
«مَنْ صَلَّى عَلَيَّ وَاحِدَةً صَلَّى اللهُ عَلَيْهِ بِهَا عَشْرًا»
(Whoever sends one Salah upon me, Allah will send ten upon him.) At-Tirmidhi said: "This is a Sahih Hasan Hadith. On the same topic, narrations come from `Abdur-Rahman bin `Awf, `Amir bin Rabi`ah, `Ammar, Abu Talhah, Anas and Ubayy bin Ka`b."
Another Hadith
Imam Ahmad recorded from Abu Hurayrah that the Prophet said:
«صَلُّوا عَلَيَّ، فَإِنَّهَا زَكَاةٌ لَكُمْ، وَسَلُوا اللهَ لِيَ الْوَسِيلَةَ، فَإِنَّهَا دَرَجَةٌ فِي أَعْلَى الْجَنَّةِ، لَا يَنَالُهَا إِلَّا رَجُلٌ، وَأَرْجُو أَنْ أَكُونَ أَنَا هُو»
(Send Salah upon me, for this is Zakah for you, and ask Allah to grant me Al-Wasilah, for it is a position in the highest part of Paradise which only one man will attain, and I hope that I will be the one.) This was recorded only by Ahmad.
Another Hadith
Imam Ahmad recorded that Al-Husayn bin `Ali said that the Messenger of Allah ﷺ said:
«الْبَخِيلُ مَنْ ذُكِرْتُ عِنْدَهُ ثُمَّ لَمْ يُصَلِّ عَلَي»
(The miser is the one in whose presence I am mentioned, then he does not send Salah upon me.) Abu Sa`id said:
«فَلَمْ يُصَلِّ عَلَي»
(...and he does not send Salah upon me.) This was also recorded by At-Tirmidhi, who then said: "This Hadith is Hasan Gharib, Sahih."
Another Hadith
At-Tirmidhi recorded that Abu Hurayrah said: "The Messenger of Allah ﷺ said:
«رَغِمَ أَنْفُ رَجُلٍ ذُكِرْتُ عِنْدَهُ فَلَمْ يُصَلِّ عَلَيَّ، وَرَغِمَ أَنْفُ رَجُلٍ دَخَلَ عَلَيْهِ شَهْرُ رَمَضَانَ ثُمَّ انْسَلَخَ قَبْلَ أَنْ يُغْفَرَ لَهُ، وَرَغِمَ أَنْفُ رَجُلٍ أَدْرَكَ عِنْدَهُ أَبَوَاهُ الْكِبَرَ فَلَمْ يُدْخِلَاهُ الْجَنَّة»
(May he be humiliated, the man in whose presence I am mentioned and he does not send Salah upon me; may he be humiliated, the man who sees the month of Ramadan come and go, and he is not forgiven; may he be humiliated, the man whose parents live to old age and they do not cause him to be granted admittance to Paradise.)" Then he (At-Tirmidhi) said: "Hasan Gharib."
Occasions for saying Salah upon Him
It is reported that we should send blessings upon him on many occasions, such as following the call to prayer, as in the Hadith recorded by Imam Ahmad from `Abdullah bin `Amr bin Al-`As, who said that he heard the Messenger of Allah ﷺ say:
«إِذَا سَمِعْتُمْ مُؤَذِّنًا فَقُولُوا مِثْلَمَا يَقُولُ، ثُمَّ صَلُّوا عَلَيَّ، فَإِنَّهُ مَنْ صَلَّى عَلَيَّ صَلَّى اللهُ عَلَيْهِ بِهَا عَشْرًا، ثُمَّ سَلُوا اللهَ لِيَ الْوَسِيلَةَ، فَإِنَّهَا مَنْزِلَةٌ فِي الْجَنَّةِ لَا تَنْبَغِي إِلَّا لِعَبْدٍ مِنْ عِبَادِ اللهِ، وَأَرْجُو أَنْ أَكُونَ أَنَا هُوَ، فَمَنْ سَأَلَ لِيَ الْوَسِيلَةَ حَلَّتْ عَلَيْهِ الشَّفَاعَة»
(When you hear the Mu'adhdhin, repeat what he says, then send Salah upon me, for whoever sends Salah upon me, Allah will send Salah upon him tenfold. Then ask Allah to grant me Al-Wasilah, which is a status in Paradise to which only one of the servants of Allah will be entitled, and I hope that I will be the one. Whoever asks Allah for Al-Wasilah for me, it will be permitted for me to intercede for him.) This was recorded by Muslim, Abu Dawud, At-Tirmidhi and An-Nasa'i. Other occasions when we should send Salah upon the Prophet include when entering or exiting the Masjid, because of the Hadith recorded by Imam Ahmad from Fatimah, the daughter of the Messenger of Allah ﷺ who said: "When the Messenger of Allah ﷺ entered the Masjid, he would send Salah and Salam upon Muhammad, and say,
«اللْهُمَّ اغْفِرْ لِي ذُنُوبِي وَافْتَحْ لِي أَبْوَابَ رَحْمَتِك»
(O Allah, forgive me my sins and open for me the gates of Your mercy) When he exited, he would send Salah and Salam upon Muhammad, and say,
«اللْهُمَّ اغْفِرْ لِي ذُنُوبِي وَافْتَحْ لِي أَبْوَابَ فَضْلِك»
(O Allah, forgive me my sins and open for me the gates of Your bounty.)" We should also send Salah upon him during the Funeral prayer. The Sunnah is to recite Surat Al-Fatihah following the first Takbir, to send Salah upon the Prophet during the second Takbir, to make supplication for the deceased during the third Takbir, and in the fourth Takbir to say, "O Allah, do not deprive us of his reward, and do not test us after him." Ash-Shafi`i, may Allah have mercy on him, recorded that Abu Umamah bin Sahl bin Hunayf was told by one of the Companions of the Prophet that the Sunnah in the funeral prayer is for the Imam to pronounce the Takbir, then to recite Surat Al-Fatihah silently after the first Takbir, then to send Salah upon the Prophet then to offer sincere supplication for the deceased, but not to recite any Qur'an in any of the Takbirs, then to conclude by saying Salam silently. An-Nasa'i also recorded this from Abu Umamah, who said, "This is from the Sunnah," and he mentioned it. According to the correct view, such a statement reported from a Companion carries the ruling of Marfu`
It is recommended to conclude supplications with Salah upon the Prophet .
At-Tirmidhi recorded that `Umar bin Al-Khattab said: "A supplication remains suspended between heaven and earth and does not ascend any further until you send Salah upon your Prophet." This was also narrated by Mu`adh bin Al-Harith from Abu Qurrah from Sa`id bin Al-Musayyib from `Umar, as a saying of the Prophet . It was also recorded by Razin bin Mu`awiyah in his book, where he also attributed it to the Prophet reporting that he said:
«الدُّعَاءُ مَوْقُوفٌ بَيْنَ السَّمَاءِ وَالْأَرْضِ، لَا يَصْعَدُ حَتَّى يُصَلَّى عَلَيَّ، فَلَا تَجْعَلُونِي كَغُمْرِ الرَّاكِبِ، صَلُّوا عَلَيَّ، أَوَّلَ الدُّعَاءِ وَآخِرَهُ وَأَوْسَطَه»
(A supplication remains suspended between heaven and earth and does not ascend any further until a person sends Salah on me. Do not treat me like a spare water container, send Salah upon me at the beginning of your supplication, at the end and in the middle.) hSending Salah upon the Prophet is even more strongly encouraged in the Qunut supplication. Ahmad, the Sunan compilers, Ibn Khuzaymah, Ibn Hibban and Al-Hakim recorded that Al-Hasan bin `Ali, may Allah be pleased with him, said: "The Messenger of Allah ﷺ taught me some words to say during Al-Witr:
«اللْهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ، وَعَافِنِي فِيمَنْ عَافَيْتَ، وَتَوَلَّنِي فِيمَنْ تَوَلَّيْتَ، وَبَارِكْ لِي فِيمَا أَعْطَيْتَ، وَقِنِي شَرَّ مَا قَضَيْتَ، فَإِنَّكَ تَقْضِي وَلَا يُقْضَى عَلَيْكَ، وَإِنَّهُ لَا يَذِلُّ مَنْ وَالَيْتَ، وَلَا يَعِزُّ مَنْ عَادَيْتَ،تَبَارَكْتَ رَبَّنَا وَتَعَالَيْت»
("O Allah, guide me along with those whom You have guided, grant me health along with those to whom You have granted health, be an ally to me along with those to whom You are an ally, and bless me for that which You have bestowed. Protect me from the evil You have decreed, for verily You decree and none can decree over You. Verily, he whom You show allegiance to is never abased and he whom You take as an enemy is never honored and mighty, O our Lord, blessed and Exalted are You.")" In his Sunan, An-Nasa'i has the addition,
«وَصَلَّى اللهُ عَلَى مُحَمَّد»
("and may Allah bless Muhammad.") at the end of this Qunut. It is also recommended to say plenty of Salah upon him on Friday and on the eve of Friday. Imam Ahmad recorded that Aws bin Aws Ath-Thaqafi, may Allah be pleased with him, said: "The Messenger of Allah ﷺ said:
«مِنْ أَفْضَلِ أَيَّامِكُمْ يَوْمُ الْجُمُعَةِ، فِيهِ خُلِقَ آدَمُ وَفِيهِ قُبِضَ، وَفِيهِ النَّفْخَةُ، وَفِيهِ الصَّعْقَةُ، فَأَكْثِرُوا عَلَيَّ مِنَ الصَّلَاةِ فِيهِ، فَإِنَّ صَلَاتَكُمْ مَعْرُوضَةٌ عَلَي»
(One of the best of your days is Friday; on this day Adam was created and died, on this day the Trumpet (Sur) will be blown and all will have swoon away. So on this day send plenty of Salah upon me, for your Salah will be presented to me.) They said, `O Messenger of Allah, how will they be shown to you after your body has dispersed into the earth' He said,
«إِنَّ اللهَ حَرَّمَ عَلَى الْأَرْضِ أَنْ تَأْكُلَ أَجْسَادَ الْأَنْبِيَاء»
(Allah has forbidden the earth to consume the bodies of the Prophets. )" This was also recorded by Abu Dawud, An-Nasa'i and Ibn Majah, and it was graded Sahih by Ibn Khuzaymah, Ibn Hibban, Ad-Daraqutni and An-Nawawi in Al-Adhkar.
Vjerovjesnika, sallallahu alejhi ve sellem, blagosilja Milostivi Allah hvaleći ga i spominjući kod meleka čestitih, a meleki, opet, blagosiljaju Resulullaha, sallallahu alejhi ve sellem, moleći se Allahu za njega. O vi koji vjerujete u Allaha i postupate sukladno vjerozakonu koji je objavio, donosite na Poslanika milosti salavate i šaljite mu pozdrave!
Tunay na si Allāh ay nagbubunyi sa piling ng mga anghel Niya sa Sugong si Muḥammad – ang basbas at ang pagbati ng kapayapaan ay sumakanya – at ang mga anghel Niya ay dumadalangin para sa Sugo. O mga sumampalataya kay Allāh at gumawa ayon sa isinabatas Niya para sa mga lingkod Niya, dumalangin kayo ng pagbasbas sa Sugo at bumati kayo sa kanya ng isang pagbati ng kapayapaan.
Ceux qui offensent Allah et Son Messager en paroles et en actes, Allah les éloigne et les exclut de Sa miséricorde dans le bas monde et dans l’au-delà. De plus, Il leur réserve un châtiment humiliant dans l’au-delà pour avoir offensé Son Messager.
57- Allah’a ve Rasûlüne eziyet edenler var ya şüphesiz Allah, onlara dünya ve âhirette lanet etmiş ve onlar için alçaltıcı bir azap hazırlamıştır.
58- Mümin erkeklere ve mü’min kadınlara işlemedikleri şeylerden dolayı eziyet edenler, kesinlikle bir iftira ve apaçık bir günah yüklenmiş olurlar.
57. Yüce Allah, Rasûlünün tazim edilmesini, ona salât ve selâm getirilmesini emrettikten sonra ona eziyet etmeyi yasaklamış ve böyle bir davranışa karşılık da tehditte bulunarak şöyle buyurmaktadır:“Allah’a ve Rasûlüne eziyet edenler”bu buyruk, ister sözlü, ister fiilî olsun her türlü eziyeti, sövme, hakaret, ona veya dinine dil uzatma vb. gibi ona eziyet teşkil edecek her türlü hususu kapsamına alır.“şüphesiz Allah onlara dünya ve âhirette lanet etmiş”onları rahmetinden kovup uzaklaştırmıştır. Dünyada lanete uğramalarının bir parçası da Rasûlullah’a söven ve ona eziyet eden kimsenin öldürülmesi hakkındaki hükmüdür.“Ve onlar için alçaltıcı bir azap hazırlamıştır.” Ona eziyet etmenin cezası, bu eziyette bulunanın hor ve hakir kılıcı azapta eziyete uğratılmasıdır. Allah Rasûlüne eziyet etmek, başkasına eziyet etmek gibi değildir. Çünkü kul, Allah’ın Rasûlüne iman etmedikçe Allah’a da iman etmiş olmaz. Ayrıca Allah Rasûlüne tazim edilmesi imanın gereklerindendir. Mü’minlere eziyet etmek büyük bir günah ve vebali çok büyük olduğuna göre böyle bir şeyin Peygamber’e yapılması çok çok daha büyük bir günahtır. Nitekim Yüce Allah müminlere eziyet hakkında da şöyle buyurmaktadır:
58. “Mümin erkeklere ve mü’min kadınlara işlemedikleri şeylerden dolayı” eziyet edilmelerini gerektiren herhangi bir suçları bulunmaksızın “eziyet edenler,” sebepsiz yere mü’minlere eziyet ettiklerinden dolayı “kesinlikle bir iftira ve apaçık bir günah” yükünü sırtlarına alıp “yüklenmiş olurlar.”
Çünkü bu yolla mü’minlere haksızlık yapmış ve zulmetmiş, Allah’ın saygı gösterilmesini emrettiği bir yasağı da çiğnemiş olurlar. Bundan dolayı mü’minlerden bir ferde sövmek, kişinin haline ve mertebesinin yüksekliğine göre taziri (hakimin uygun göreceği bir cezaya çarptırılmayı) gerektirir. Bu nedenle sahabeye sövenlerin taziri daha ileri derecede olur. İlim adamlarına ve dine bağlı sövmenin taziri de diğerlerine göre daha büyük çapta olur.
"Sesungguhnya orang-orang yang menyakiti Allah dan Rasul-Nya, Allah akan melaknatinya di dunia dan akhirat, dan menye-diakan baginya siksa yang menghinakan. Dan orang-orang yang menyakiti orang-orang Mukmin dan Mukminat tanpa kesalahan yang mereka perbuat, maka sungguh mereka telah memikul kebo-hongan dan dosa yang nyata." (Al-Ahzab: 57-58).
(57-58) Setelah Allah سبحانه وتعالى memerintahkan menghormati Rasulullah a, dan bershalawat dan salam untuknya, maka Allah melarang menyakitinya dan Dia mengancam atas tindakan ini, seraya berfirman, ﴾ إِنَّ ٱلَّذِينَ يُؤۡذُونَ ٱللَّهَ وَرَسُولَهُۥ ﴿ "Sesungguhnya orang-orang yang menyakiti Allah dan RasulNya." Ini mencakup menyakiti dalam bentuk ucapan atau perbuatan berupa tindakan mencela dan me-maki atau melecehkannya, atau melecehkan agamanya, atau apa saja yang dapat berakibat menyakitinya, ﴾ لَعَنَهُمُ ٱللَّهُ فِي ٱلدُّنۡيَا ﴿ "Allah akan melaknatinya di dunia," yakni: Mengusir dan menjauhkan mereka. Di antara laknat atau kutukan terhadap mereka di dunia adalah Dia memastikan[60] terbunuhnya orang yang mencela Rasulullah a dan menyakitinya. ﴾ وَٱلۡأٓخِرَةِ وَأَعَدَّ لَهُمۡ عَذَابٗا مُّهِينٗا ﴿ "Dan di akhirat, dan me-nyediakan baginya siksa yang menghinakan."[61] Sebagai balasan baginya atas perbuatan menyakiti Nabi adalah dia disakiti dengan azab yang sangat pedih. Jadi, menyakiti Rasulullah a itu tidak sama dengan menyakiti selain beliau, sebab seorang hamba itu belum beriman kepada Allah hingga beriman kepada RasulNya, sedang-kan beliau mempunyai hak untuk dihormati yang merupakan konsekuensi dari iman, di mana hal ini menuntut agar beliau tidak diperlakukan seperti selainnya, meskipun menyakiti orang-orang Mukmin pun merupakan perbuatan keji dan dosanya sangat besar.
Maka dari itu Allah berfirman tentang hal ini,﴾ وَٱلَّذِينَ يُؤۡذُونَ ٱلۡمُؤۡمِنِينَ وَٱلۡمُؤۡمِنَٰتِ بِغَيۡرِ مَا ٱكۡتَسَبُواْ ﴿ "Dan orang-orang yang menyakiti orang-orang Mukmin dan Mukminat tanpa kesalahan yang mereka perbuat," maksudnya, tanpa perbuatan dosa dari mereka yang mengharus-kan untuk disakiti, ﴾ فَقَدِ ٱحۡتَمَلُواْ ﴿ "maka sesungguhnya mereka telah memikul" di punggung mereka ﴾ بُهۡتَٰنٗا ﴿ "kebohongan" karena mereka telah menyakiti mereka tanpa sebab, ﴾ وَإِثۡمٗا مُّبِينٗا ﴿ "dan dosa yang nyata," karena mereka menzhalimi orang-orang beriman dan menodai kehormatan yang diperintahkan oleh Allah untuk dihormati. Maka dari itu, mencela seorang yang beriman mengharuskan (mengaki-batkan) hukum dera (ta'zir) sesuai dengan kondisi orang Mukmin yang disakiti itu dan ketinggian kedudukannya. Jadi, mendera orang yang mencaci sahabat itu lebih keras, dan mendera orang yang mencaci ulama atau ahli agama itu lebih besar daripada men-caci selain mereka.
One koji vrijeđaju Uzvišenog Allaha i Resulullaha, sallallahu alejhi ve sellem, riječima ili djelima, Allah će udaljiti od Svoje milosti na oba svijeta. On im je na budućem svijetu pripremio ponižavajuću kaznu zbog toga što su uznemiravali Poslanika. To će im biti prikladna kazna.
Sesungguhnya orang-orang yang menyakiti Allah dan Rasul-Nya dengan ucapan maupun perbuatan, niscaya Allah menjauhkan dan mengusir mereka dari kelapangan rahmat-Nya di dunia dan di akhirat dan Dia menyiapkan bagi mereka di akhirat azab yang menghinakan sebagai balasan atas perlakuan mereka yang menyakiti Rasul-Nya.
Quả thật, những ai dám quấy rầy Allah và Thiên Sứ của Ngài bằng lời lẽ hay hành động khó ưa thì chắc chắn chúng sẽ bị Allah xua đuổi và trục xuất ra khỏi lòng thương xót của Ngài ở trần gian này và lẫn Ngày Sau. Và Allah sẽ chuẩn bị cho chúng ở ngày sau là sự trừng phạt thật là nhục nhã ê trề đó cũng là hậu quả cho những kẻ không nghe lời cảnh báo của Ngài mà dám xúc phạm đến Thiên Sứ của Ngài.
Tunay na ang mga nananakit kay Allāh at sa Sugo Niya sa salita o gawa ay inilayo sila ni Allāh at itinaboy Niya sila mula sa bakuran ng awa Niya sa Mundo at sa Kabilang-buhay. Naghanda Siya para sa kanila sa Kabilang-buhay ng isang pagdurusang mang-aaba bilang ganti para sa kanila sa ginawa nila na pananakit sa Sugo Niya.
Indeed, those who attempt to bring harm to Allah and His messenger through speech or action, Allah will distance them from the vastness of His mercy in the world and the Hereafter, and He has prepared a humiliating punishment for them in the Hereafter.
A aquellos que intenten perjudicar a Al-lah y a Su mensajero con sus palabras u obras, Él los apartará de la inmensidad de Su misericordia en este mundo y en el Más Allá, donde ha preparado un castigo humillante.
Whoever annoys Allah and His Messenger , is cursed in this World and the Hereafter Here,
Allah warns and threatens those who annoy Him by going against His commands and doing that which He has forbidden, and who persist in doing so, and those who annoy His Messenger by accusing him of having faults or shortcomings -- Allah forbid. `Ikrimah said that the Ayah:
إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَرَسُولَهُ
(Verily, those who annoy Allah and His Messenger,) was revealed concerning those who make pictures or images. In The Two Sahihs, it is reported that Abu Hurayrah said: "The Messenger of Allah ﷺ said:
«يَقُولُ اللهُ عَزَّ وَجَلَّ: يُؤْذِينِي ابْنُ آدَمَ، يَسُبُّ الدَّهْرَ وَأَنَا الدَّهْرُ أُقَلِّبُ لَيْلَهُ وَنَهَارَه»
(Allah says: "The son of Adam annoys Me by inveighing against time, but I am time, for I cause the alternation of night and day.")" The meaning of this Hadith is that in the Jahiliyyah they used to say, "How bad time is, it has done such and such to us!" They used to attribute the deeds of Allah to time, and inveigh against it, but the One Who did that was Allah, may He be exalted. So, He forbade them from this. Al-`Awfi reported that Ibn `Abbas said that the Ayah,
إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَرَسُولَهُ
(Verily, those who annoy Allah and His Messenger, ) was revealed about those who slandered the Prophet over his marriage to Safiyyah bint Huyay bin Akhtab. The Ayah appears to be general in meaning and to apply to all those who annoy him in any way, because whoever annoys him annoys Allah, just as whoever obeys him obeys Allah.
The Threat to Those Who fabricate Slander
وَالَّذِينَ يُؤْذُونَ الْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ بِغَيْرِ مَا اكْتَسَبُواْ
(And those who annoy believing men and women undeservedly,) means, they attribute to them things of which they are innocent, which they do not know and do not do.
فَقَدِ احْتَمَلُواْ بُهْتَـناً وَإِثْماً مُّبِيناً
(they bear the crime of slander and plain sin.) This is the most serious slander, to tell or transmit things about the believing men and women that they have not done, in order to bring shame upon them and accuse them of shortcomings. Among those to whom the description most applies are those who disbelieve in Allah and His Messengers, followed by the Rafidites who accuse the Companions of shortcomings and faults of which Allah has stated that they are innocent, and describe them as the opposite of what Allah has said about them. Allah, may He be exalted, has told us that He is pleased with the Migrants and Ansar, and has praised them, but these foolish and ignorant people inveigh against them and accuse them of shortcomings, and say things about them that they did not do and could never have done. In reality, their hearts are misguided, for they condemn those who deserve praise and praise those who deserve condemnation. Abu Dawud recorded that Abu Hurayrah said that it was said: "O Messenger of Allah, what is backbiting (Ghibah)" He said,
«ذِكْرُكَ أَخَاكَ بِمَا يَكْرَه»
(It is when you mention something about your brother that he dislikes. ) It was asked, "But what if what I say about my brother is true" He said,
«إِنْ كَانَ فِيهِ مَا تَقُولُ فَقَدِ اغْتَبْتَهُ، وَإِنْ لَمْ يَكُنْ فِيهِ مَا تَقُولُ فَقَدْ بَهَتَّه»
(If it is true, then you have committed backbiting (Ghibah) about him, and if it is not true, then you have slandered him.) This was also recorded by At-Tirmidhi, who said, "Hasan Sahih."
“In verità, coloro che disobbediscono ad Allāh e al Suo Messaggero, sia con le parole che con le azioni, sono stati allontanati ed esclusi dalla Misericordia di Allāh, in questa vita e nell'Aldilà, ed Egli ha preparato per loro, nell'Aldilà, una punizione umiliante a causa del male che hanno fatto al Profeta”.
Sözleri yahut fiilleri ile Allah'a ve resulüne eza verenleri Allah, dünya ve ahirette rahmetinin genişliğinden kovup uzaklaştırmış ve resulüne eza ederek işledikleri suçun karşılığı olarak onlar için ahirette alçaltıcı bir azap hazırlamıştır.
Commentary
In the previous verses, Muslims were warned against doing what caused pain to the Holy Prophet ﷺ . But, some Muslims used to get involved into doing such things unintentionally simply because of their lack of knowledge or attention. For example, walking into his living quarters without having been invited or, in the event of an invitation to eat at the house, coming in and sitting there much earlier than the time set for it or, once the meals were over, just keep hanging at the house talking to each other and keep delaying their due departure. Upon this, a warning has been served in the verse: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ (0 those who believe, do not enter the houses of the Prophet - 33:53). This was the pain caused to the Holy Prophet ﷺ without any volition or intention, simply by negligence. On this, only a warning was considered sufficient. Mentioned in the two verses cited above is the pain that was caused to him intentionally by the disbelievers and hypocrites. It is for this reason that Maulana Ashraf Thanavi (رح) has parenthetically added the word: قَصدَاً (qasdan: intentionally) at this place in his abridged summary which includes many a physical pain caused to him at the hands of disbelievers on different occasions as well as the emotional ones that were caused to him in the form of taunts and insults and false accusations against his blessed wives. The cited verses also gives a warning of Divine curse and punishment to those who cause such pains to him by intention.
Although, in the beginning of the verse, warning is given to those who cause pain to Allah (Surely, those who cause pain to Allah... 33:57), while Allah Ta’ ala is beyond any effect or impression, and no one can cause pain to Him in real terms, yet the deeds that usually cause pain to others have been referred to as 'causing pain to Allah.'
Leading authorities of Tafsir, however, differ in defining the acts that are termed here as 'causing pain to Allah'. Some of them have maintained that these are the words and deeds about which it has been specifically declared in the spoken ahadith of the Holy Prophet ﷺ that they cause pain to Allah Ta’ ala. For example, it is mentioned in a Hadith that those who curse the 'time' cause pain to Allah. The background of this Hadith is that the people in the days of ignorance used to blame the 'time' for all sorts of accidents and sufferings, because they believed that the 'time' is the real cause of all happenings in this world. Therefore whenever they faced a suffering, they used to curse and hurl abuses to the 'time', while in fact the real doer of all acts is none but Allah Ta’ ala, and in this context their curse and abuses would turn to Him. It is therefore mentioned in the of Divine curse and punishment Hadith that this behavior causes pain to Allah Ta’ ala. Moreover, as it appears in Hadith narrations, making pictures of living creatures cause pain to Allah Ta’ ala. the expression of 'causing pain to Allah' would be referring to these very words and deeds.
And other authorities of Tafsir said that the real purpose at this place is to warn against causing pain to the Holy Prophet ﷺ . But, it has been termed in the verse as causing pain to Allah Ta’ ala, because causing pain to the Prophet ﷺ is tantamount to causing pain to Allah Ta’ ala Himself. This interpretation is supported by the context of the Qur'an, because it is the subject of causing pain to the Holy Prophet ﷺ that was mentioned in the text earlier and the same subject is repeated again in the forthcoming words. And that the pain caused to the Holy Prophet ﷺ turns out to be pain for Allah Ta’ ala stands proved from the narration of Sayyidna ` Abdur-Rahman Ibn Mughaffal al-Muzani given below:
قاَلَ رسول اللہ ﷺ : اللہَ اللہَ فِی اَصحَابِی لَا تَتَّخِذُوھُم غَرَضاً مَن بَعدِی فَمَن اَحَبَّھُم فَبِحُبِّی اَحَبَّھُم ومَن اَبغَضَھُم فَبِبُغضِی اَبغَضَھُم وَ مَن اَذَبھُم فَقَد اٰذَنِی و مَن اٰذَنِی فَقَد اٰذی اللہَ وَ مَن اٰذَی اللہَ یُوشِکُ اَن یَّاخُذَ (ترمذی)
The Holy Prophet ﷺ said: "Fear Allah, fear Allah in the matter of my Companions. Do not make them the target of your objections and criticisms because whoever loves them loves them because of his love for me, and whoever dislikes them dislikes them because of his disliking against me, and whoever caused pain to them has definitely caused pain to me and whoever caused pain to me has definitely caused pain to Allah, and whoever caused pain to Allah, it is likely that he will be seized by Him. (Tirmidhi)
Just as this Hadith tells us that the pain inflicted on the Holy Prophet ﷺ causes pain to Allah Ta’ ala, very similarly, it also tells us that inflicting pain on any of the noble Companions or being audacious enough as to speak ill of them becomes pain caused to the Holy Prophet ﷺ .
There are several narrations relating to the background in which this verse was revealed. According to some of these, it was revealed about the false accusation made against Sayyidah ` A'ishah ؓ . For example, a narration from Sayyidna Ibn ` Abbas رضی اللہ تعالیٰ عنہما says: When false accusation was made against Sayyidah ` A'ishah ؓ ، some people gathered at the home of the hypocrite, ` Abdullah Ibn 'Ubayy and indulged in the conspiracy of giving currency to this false accusation. At that time, the Holy Prophet ﷺ complained before his noble Companions ؓ saying that the man was causing pain to him - (Mazhari).
According to some other narrations, this verse was revealed when some hypocrites had thrown taunts at the time of the marriage of Sayyidah Safiyyah ؓ . However, the fact of the matter is that this verse has been revealed concerning each such case which caused pain to the Holy Prophet ﷺ . Thus, included here is the false accusation made against Sayyidah ` A'ishah ؓ the taunts thrown by the hypocrites on the occasion of the marriages of Sayyidah Safiyyah and Zainab ؓ as well as calling other noble Companions ؓ bad, passing ill remarks against them or maligning them in any other way, public or private تَبَرَّاء (tabarra).
Causing pain to the Holy Prophet ﷺ in any form or manner is kufr (infidelity)
Ruling
A person who inflicts any pain on the Holy Prophet ﷺ ، suggests any fault in his person or attributes, whether expressly or in an implied manner, becomes a kafir - and according to this verse (57), the curse of Allah Ta’ ala will be upon him in this world as well as in the Hereafter. (As stated by Qadi Thana'ullah in at-Tafsir al-Maz hari).
The second verse has declared that causing pain to any believer is also forbidden (haram) as being a grave sin a manifest slander, but in the case of common believers the prohibition of causing pain is subjected to a condition that they should not have deserved it by committing a wrongful act. This is because, in their case it is possible that they have done something as a consequence of which causing pain to them is permissible under the dictates of the Shari'ah, while in the case of the Allah and the Holy Prophet ﷺ it is simply impossible that causing pain to Allah and His Messenger may be justified on any ground. Therefore, no such condition is mentioned in verse 57.
Hurting or causing pain to any Muslim without a valid Islamic legal justification is forbidden (Haram)
It stands proved from the cited verse (58): الَّذِينَ يُؤْذُونَ الْمُؤْمِنِينَ (And those who hurt believing men and believing women without their having done anything (wrong), they shall bear the burden of slander and a manifest sin.) that it is forbidden (Haram) to cause any pain, harm or hurt any Muslim without a justification recognized by Shari’ ah. The Holy Prophet ﷺ has said:
اَلمُسلِم مَن سَلِمَ المُسلِمُونَ مِن لِّسَانِہٖ وَیَدِہٖ وَالمُؤمِنُ مَن اَمِنَہُ النَّاسُ عَلٰی دِمَآیٔھِم وَاَموَلِھِم ، رواہ الترمذی عن ابی ھُریرۃ ؓ (مظھری)
A (true) Muslim is the one from whose tongue and hands all Muslims remain unharmed and safe. And a (true) mu'min (believer) is the one from whom people remain unaffected and safe in the matter of their lives (lit., bloods) and their properties (being his or her duty to ensure that so these do) - reported by Tirmidhi from Sayyidna Abu Hurairah ؓ . (Mazhari)
A oni koji vrijeđaju vjernike i vjernice riječima i djelima, premda to oni nisu zaslužili, čine očitu potvoru i grijeh jasni uprtili su.
Coloro che fanno del male ai credenti e alle credenti con le parole o le azioni, senza che lo meritino, hanno commesso un evidente peccato.
Ceux qui offensent les croyants et les croyantes avec des paroles et des actes alors qu’ils n’ont commis aucune faute faisant mériter cette offense, se rendent coupables d’une calomnie et d’un péché manifeste.
Ang mga nananakit ng mga lalaking mananampalataya at mga babaing mananampalataya sa salita o gawa hindi dahil sa isang pagkakasalang nakamit ng mga ito na kabilang sa krimeng nag-oobliga ng pananakit na iyon ay pumasan nga ng isang kasinungalingan at isang kasalanang lantad.
Còn những ai dám quấy rầy những tín đồ có đức tin dù nam hay nữ bằng những lời lẽ thiếu tế nhị hay hành động thiếu cân nhắc một cách vô cớ là xem như y đã xúc phạm đến họ. Chắc chắn, chúng sẽ cho chuốc vào mình một tội vu khống và đó cũng là một trọng tội quá rõ ràng.
Adapun orang-orang yang menyakiti kaum mukminin dan mukminat dengan ucapan maupun perbuatan tanpa adanya dosa yang mereka lakukan seperti perbuatan jahat yang mengharuskan untuk disakiti, maka sesungguhnya mereka telah melakukan kedustaan dan dosa yang jelas.
Bir ezaya uğratılmalarını gerektirecek bir cürüm ve günah işlemedikleri halde bir söz yahut fiil ile Mümin erkeklere ve Mümin kadınlara eziyet edenler, şüphesiz bir yalan ve iftirayı yüklenmişler ve apaçık bir günah işlemişlerdir.
The Prophet Muhammad was sent into this world to convey the divine religion to man. The subject of God who undertakes such a divine mission receives the full support of God and his angels. To favour him is as good as favouring God and His angels, and to evade him amounts to evading God and His angels. Those who harassed the Prophet Muhammad were, to their way of thinking, making life difficult for a mere man, but they forgot that they were actually dealing with a representative of God. And those who harass God’s representatives have always rendered themselves accursed in the eyes of the Lord of the Universe.
And as for those who cause the male and female believers inconvenience through speech or actions, without them having committed any wrong i.e. a crime that necessitates punishment, they have indeed, taken up the burden of clear slander and sin.
Aquellos que causan daño a los creyentes y a las creyentes con sus palabras u obras, sin que estos hayan cometido algo que lo justifique, como un crimen que requiere castigo, en verdad cometen un pecado evidente.
59- Ey Peygamber! Hanımlarına, kızlarına ve mü’minlerin hanımlarına söyle de cilbâblarını (başlarından aşağı) üzerlerine salsınlar. Bu, onların (hür ve iffetli olarak) tanınıp rahatsız edilmemeleri için daha uygundur. Allah çok bağışlayıcıdır, pek merhametlidir.
60- Eğer münafıklar, kalplerinde hastalık bulunanlar ve Medine’de yalan haber yayanlar (bu yaptıklarına) son vermezlerse andolsun seni (savaşmak üzere) onların üzerine göndeririz. Sonra orada seninle birlikte ancak çok az bir süre kalabilirler.
61- Lanete uğramışlar olarak (oradan sürülürler). Nerede ele geçirilirlerse yakalanır ve öldürülürler.
62- Daha önce geçenler hakkında Allah’ın sünneti/kanunu da budur. Sen Allah’ın kanununda asla bir değişiklik bulamazsın.
59. Bu âyet, “hicab âyeti” diye adlandırılan âyettir. Yüce Allah peygamberine, genel olarak mü’minlerin hanımlarına bu hükmü emretmesini, bu arada bu husustaki emirler haklarında daha kesin olduğundan ve başkasına emir veren kimsenin, başkalarından önce bizzat kendi ailesinden başlaması gerektiğinden dolayı kendi hanımlarından ve kızlarından başlamasını emretmektedir. Nitekim Yüce Allah, bir başka yerde de şöyle buyurmaktadır:“Ey iman edenler! Tutuşturucusu insanlarla taşlar olan o ateşten kendinizi ve ailelerinizi koruyun.”(et-Tahrîm, 66/6)“Cilbâblarını (başlarından aşağı) üzerlerine salsınlar.” Cilbab, elbise üstünden giyilen örtü, büyük baş örtüsü, tepeden tırnağa kadar örten elbise demektir. Yani sen onlara yüzlerini ve göğüslerini cilbablarının bir kısmı ile örtmelerini emret.
Daha sonra Yüce Allah, bunun hikmetini şöylece söz konusu etmektedir:“Bu, onların (hür ve iffetli olarak) tanınıp rahatsız edilmemeleri için daha uygundur.”Bu, örtüye bürünmemeleri halinde rahatsız edileceklerini göstermektedir. Çünkü örtünmeyecek olurlarsa bunların iffetli kadınlar olmadıkları zannedilebilir ve o nedenle kalbinde hastalık bulunan kimselerin bunlara sataşıp eziyet etmeleri ihtimal dahilindedir. Hatta onlar hakir görülebilir ve cariye oldukları bile zannedilebilir. Böylece kötülük yapmak isteyenler de onları hafife alabilir.
İşte örtüye bürünmek, bu hususta onlara tamah besleyenlerin bu gibi umutlarını ortadan kaldırır.“Allah çok bağışlayıcıdır, pek merhametlidir.” Çünkü O, bundan önce aykırı davranışlarınızı bağışlamış, hükümleri açıklamakla, helâl ve haramı belirtmekle size merhamet buyurmuştur.
Bu buyrukla kadınlar yönünden açılabilecek bir fitne kapısı kapatılmış olmaktadır. Kötülük ehli yönünden açılabilecek kapı da şu buyrukla onlara tehditte bulunularak kapatılmıştır.
60. “Eğer münafıklar, kalplerinde” şüphe yahut şehvet gibi bir “hastalık bulunanlar ve Medine’de yalan haber yayanlar” yani müminleri düşmanlar ile korkutup dehşete düşürmeye çalışan, onların çokluklarını, güçlüklerini müslümanların ise zayıf olduklarını dile getirenler “(bu yaptıklarına) son vermezlerse”
Burada neye son vereceklerinin açıkça söz konusu edilmemesi, bu işi yapmaya kalkışanların hatırlarından geçirdikleri, akıllarına gelen her türlü vesvese, İslâm’a ve müslümanlara sövmeye kalkışma, müslümanlar arasında yalan haber yayıp güçlerini zayıflatma, mü’min hanımlara kötü maksatlarla dil uzatma, haklarında hayasızca konuşma vb. gibi bu tür kimselerden sadır olan türlü masiyetlerin tamamını kapsaması içindir.
İşte böyleleri bu işlerinden vazgeçmeyecek olurlarsa; “andolsun seni (savaşmak üzere) onların üzerine göndeririz.” Onları cezalandırmanı, onlarla savaşmanı emreder, seni onlara başına musallat ederiz. Daha sonra da bunu yaptık mı onların sana karşı koyacak güçleri bulunmaz, kendilerini hiçbir şekilde koruyamazlar. O bakımdan şöyle buyurmaktadır:“Sonra orada seninle birlikte ancak çok az bir süre kalabilirler.” Yani sen, onları öldüreceğin yahut süreceğin için Medine’de sana ancak pek kısa bir süre komşuluk edebileceklerdir.
Bu buyruk, müslümanlar arasında kalmaları halinde müslümanlara zarar verecek kötü kimselerin sürgüne gönderileceğine delildir. Çünkü böylesi, kötülüğün kökünü daha bir ortadan kaldırıcı ve kötü olanı daha bir uzaklaştırıcıdır.
61. Bulundukları yerden sürülürler, onlar hiçbir şekilde kendilerini güven altında hissetmezler. Rahat ve huzur bulamazlar. Öldürülmekten, hapsedilmekten yahut cezalandırılmaktan korkarlar.
62. “Daha önce geçenler hakkında Allah’ın sünneti/kanunu da budur.”Yani isyanı devam ettirenler, eziyet verme cesaretini göstererek bundan vazgeçmeyenler, ağır bir şekilde cezaya uğratılırlar.“Sen Allah’ın kanununda asla bir değişiklik bulamazsın.” Aksine O’nun sünneti/kanunu, belli sonuçları gerektiren sebepler ile birlikte cereyan eder.
The Command of Hijab
Here Allah tells His Messenger to command the believing women -- especially his wives and daughters, because of their position of honor -- to draw their Jilbabs over their bodies, so that they will be distinct in their appearance from the women of the Jahiliyyah and from slave women. The Jilbab is a Rida', worn over the Khimar. This was the view of Ibn Mas`ud, `Ubaydah, Qatadah, Al-Hasan Al-Basri, Sa`id bin Jubayr, Ibrahim An-Nakha`i, `Ata' Al-Khurasani and others. It is like the Izar used today. Al-Jawhari said: "The Jilbab is the outer wrapper. `Ali bin Abi Talhah reported that Ibn `Abbas said that Allah commanded the believing women, when they went out of their houses for some need, to cover their faces from above their heads with the Jilbab, leaving only one eye showing. Muhammad bin Sirin said, "I asked `Ubaydah As-Salmani about the Ayah:
يُدْنِينَ عَلَيْهِنَّ مِن جَلَـبِيبِهِنَّ
(to draw their Jalabib over their bodies.) He covered his face and head, with just his left eye showing."
ذلِكَ أَدْنَى أَن يُعْرَفْنَ فَلاَ يُؤْذَيْنَ
(That will be better that they should be known so as not to be annoyed. ) means, if they do that, it will be known that they are free, and that they are not servants or whores.
وَكَانَ اللَّهُ غَفُوراً رَّحِيماً
(And Allah is Ever Oft-Forgiving, Most Merciful.) means, with regard to what happened previously during the days of Jahiliyyah, when they did not have any knowledge about this.
A Stern Warning to the Evil Hypocrites
Then Allah issues a warning to the hypocrites, those who make an outward display of faith while concealing their disbelief,
وَالَّذِينَ فِي قُلُوبِهِم مَّرَضٌ
(those in whose hearts is a disease,) `Ikrimah and others said that this refers to adulterers in this instance.
وَالْمُرْجِفُونَ فِى الْمَدِينَةِ
(and those who spread false news among the people in Al-Madinah) means, those who say that the enemy has come and war has started, which is a lie and a fabrication. Unless they give up these actions and return to the truth,
لَنُغْرِيَنَّكَ بِهِمْ
(We shall certainly let you overpower them,) `Ali bin Abi Talhah reported that Ibn `Abbas said, "We will give you power over them." Qatadah said: "We will incite you against them." As-Suddi said: "We will inform you about them."
ثُمَّ لاَ يُجَاوِرُونَكَ فِيهَآ
(then they will not be able to stay in it) means, in Al-Madinah,
إِلاَّ قَلِيلاًمَّلْعُونِينَ
(but a little while. Accursed...) `this describes their state while they are in Al-Madinah for this short time before they are expelled and sent far away.'
أَيْنَمَا ثُقِفُواْ أُخِذُواْ
(they shall be seized wherever found,) means, `they will be attacked, because they are so weak and so few,'
وَقُتِّلُواْ تَقْتِيلاً
(and killed with a (terrible) slaughter.) Then Allah says:
سُنَّةَ اللَّهِ فِى الَّذِينَ خَلَوْاْ مِن قَبْلُ
(That was the way of Allah in the case of those who passed away of old,) meaning, this is how Allah dealt with the hypocrites when they persisted in hypocrisy and disbelief and did not give it up; He incited the believers against them and caused them to prevail over them.
وَلَن تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلاً
(and you will not find any change in the way of Allah.) means, the way in which Allah deals with this does not alter or change.
يَسْـَلُكَ النَّاسُ عَنِ السَّاعَةِ قُلْ إِنَّمَا عِلْمُهَا عِندَ اللَّهِ وَمَا يُدْرِيكَ لَعَلَّ السَّاعَةَ تَكُونُ قَرِيباً - إِنَّ اللَّهَ لَعَنَ الْكَـفِرِينَ وَأَعَدَّ لَهُمْ سَعِيراً - خَـلِدِينَ فِيهَآ أَبَداً لاَّ يَجِدُونَ وَلِيّاً وَلاَ نَصِيراً - يَوْمَ تُقَلَّبُ وُجُوهُهُمْ فِى النَّارِ يَقُولُونَ يلَيْتَنَآ أَطَعْنَا اللَّهَ وَأَطَعْنَا الرَّسُولاَ - وَقَالُواْ رَبَّنَآ إِنَّآ أَطَعْنَا سَادَتَنَا وَكُبَرَآءَنَا فَأَضَلُّونَا السَّبِيلاْ - رَبَّنَآ ءَاتِهِمْ ضِعْفَيْنِ مِنَ الْعَذَابِ وَالْعَنْهُمْ لَعْناً كَبِيراً
Ô Prophète, dis à tes épouses, à tes filles et aux épouses des croyants de laisser retomber sur elles les grands voiles par lesquels elles se couvrent afin que leur intimité n’apparaisse pas aux hommes qui leur sont étrangers. Ceci est plus susceptible de leur donner l’apparence de femmes libres et par conséquent, on ne s’en prendra pas à elles comme on s’en prend à des esclaves. Allah pardonne à Ses serviteurs qui se repentent et est miséricordieux envers eux.
Hỡi Thiên Sứ! Hãy bảo những người vợ của Ngươi, những đứa con gái của Ngươi và những người vợ của những người có đức tin rằng: "Hãy chỉnh chu ăn mặc rộng rãi những chiếc áo choàng của họ đừng để cho lộ ra các phần cơ thể nhạy cảm khi đối diện với những người đàn ông lạ; điều đó nó sẽ làm dễ dàng để nhận biết họ là phụ nữ tự do nhằm tránh khỏi mọi xúc phạm giống như phụ nữ nô lệ thường bị. Quả thật, Allah là Đấng Hằng Tha Thứ những điều tội lỗi cho đám bề tôi của Ngài biết ăn nan sám hối và là Đấng đầy lòng Khoan Dung."
¡Profeta! Diles a tus esposas y a tus hijas, y a las esposas de los creyentes: “Cúbranse con sus prendas exteriores para que sus cuerpos no sean revelados a los hombres con los que no tienen lazo de parentesco”. Esto es así para que se las distinga como mujeres piadosas y religiosas, y así no las acosen. Al-lah es perdonador de los pecados de Sus siervos que se arrepienten ante Él, y es misericordioso con ellos.
O Profeta, di' alle tue mogli, alle tue figlie e alle donne dei credenti: "Copritevi, in modo che la parte che è proibito mostrare non venga vista dagli uomini; ciò è cosa migliore affinché venga riconosciuto che sono donne libere, in modo che non rischino che qualcuno le infastidisca, come accade con le schiave. E Allāh è Perdonatore dei peccati dei Suoi sudditi pentiti, Misericordioso con loro.
Ey Peygamber! Hanımlarına, kızlarına ve Müminlerin kadınlarına söyle! Dış örtülerini üzerlerinden sarkıtsınlar ki, yabancı erkeklerin önünde avret (görünmemesi gereken) yerleri açılıp görünmesin. Bu, onların hür kadınlar olduklarının anlaşılması için daha uygundur. Böylece onlar, cariyelerin uğradığı ezaya maruz kalmazlar. Allah, günahlarından tövbe eden kullarını çok bağışlayan ve onlara çok merhamet edendir.
"Hai Nabi, katakanlah kepada istri-istrimu, anak-anak pe-rempuanmu dan istri-istri orang Mukmin, 'Hendaklah mereka mengulurkan jilbabnya ke seluruh tubuh mereka.' Yang demikian itu supaya mereka lebih mudah untuk dikenali, karena itu mereka tidak diganggu. Dan Allah Maha Pengampun lagi Maha Penya-yang. Sesungguhnya jika orang-orang munafik, orang-orang yang berpenyakit dalam hatinya dan orang-orang yang menyebarkan kabar bohong di Madinah tidak berhenti, niscaya Kami perintah-kan kamu untuk memerangi mereka, kemudian mereka tidak men-jadi tetanggamu di sana melainkan dalam waktu yang sebentar, dalam keadaan terlaknat. Di mana saja mereka dijumpai, mereka ditangkap dan dibunuh dengan sehebat-hebatnya. Sebagai sunnah Allah yang berlaku atas orang-orang yang telah terdahulu sebe-lumnya, dan kamu sekali-kali tiada akan mendapati perubahan pada sunnah Allah." (Al-Ahzab: 59-62).
(59) Ayat ini disebut ayat hijab. Allah memerintahkan Nabi-Nya untuk memerintah kaum wanita secara umum, dan dimulai dari istri-istrinya dan putri-putrinya, karena mereka lebih ditekan-kan (menjalankan perintah) daripada selain mereka, dan karena pemberi perintah untuk orang lain semestinya memulainya dari keluarganya sebelum memerintah orang lain, sebagaimana Firman Allah سبحانه وتعالى,
﴾ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ قُوٓاْ أَنفُسَكُمۡ وَأَهۡلِيكُمۡ نَارٗا ﴿
"Hai orang-orang yang beriman, peliharalah dirimu dan keluarga-mu dari api neraka." (At-Tahrim: 6).
﴾ يُدۡنِينَ عَلَيۡهِنَّ مِن جَلَٰبِيبِهِنَّۚ ﴿ "Hendaklah mereka mengulurkan jilbabnya ke seluruh tubuh mereka." Jibab ini adalah kain yang melapisi pakaian, berupa selimut, khimar (kerudung), kain sorban atau yang serupa dengannya. Maksudnya, hendaklah mereka menutup wajahnya dan dadanya dengannya.
Kemudian Allah menyebutkan hikmahnya, ﴾ ذَٰلِكَ أَدۡنَىٰٓ أَن يُعۡرَفۡنَ فَلَا يُؤۡذَيۡنَۗ ﴿ "Yang demikian itu supaya mereka lebih mudah untuk dikenali, karena itu mereka tidak diganggu." Ini menunjukkan adanya gangguan apabila mereka (kaum wanita beriman) tidak mengenakan jilbab. Hal ini karena apabila mereka tidak mengenakan jilbab, maka me-reka akan mudah diduga bukan wanita-wanita suci (terhormat), sehingga mudah didatangi oleh orang yang hatinya sakit lalu mengganggu mereka, dan bisa saja mereka dilecehkan, dan mereka diduga sebagai perempuan-perempuan budak sahaya. Dan aki-batnya orang-orang yang menginginkan keburukan meremehkan mereka. Jadi, hijab itu memutus hasrat busuk orang-orang yang berhasrat buruk terhadap mereka.
﴾ وَكَانَ ٱللَّهُ غَفُورٗا رَّحِيمٗا ﴿ "Dan Allah Maha Pengampun lagi Maha Penyayang," di mana Dia mengampuni kesalahan-kesalahan kalian yang telah lalu dan berbelas-kasih kepada kalian dengan menjelas-kan hukum-hukumNya kepada kalian dan menjelaskan sesuatu yang halal dan yang haram. Ini adalah menutup pintu dari arah mereka.
(60-61) Adapun dari arah orang-orang jahat, maka Allah telah mengancam mereka dengan FirmanNya, ﴾ لَّئِن لَّمۡ يَنتَهِ ٱلۡمُنَٰفِقُونَ وَٱلَّذِينَ فِي قُلُوبِهِم مَّرَضٞ ﴿ "Sesungguhnya jika orang-orang munafik, orang-orang yang berpenyakit dalam hatinya tidak berhenti" maksudnya, penyakit ragu dan syahwat, ﴾ وَٱلۡمُرۡجِفُونَ فِي ٱلۡمَدِينَةِ ﴿ "dan orang-orang yang me-nyebarkan kabar bohong di Madinah," maksudnya, orang-orang yang meneror dan menakut-nakuti akan adanya musuh, yaitu mereka yang membicarakan banyaknya jumlah dan kekuatan musuh serta kelemahan kaum Muslimin. Allah tidak menyebutkan objek sa-saran di mana di situ mereka berhenti melakukan teror, agar hal itu mencakup segala keburukan yang dibisikkan dan dibujukkan oleh hati mereka, serta yang diserukannya, seperti mengeluarkan kata-kata sindiran, mencaci Islam dan para pemeluknya, menaburkan kegoncangan pada kaum Muslimin, menyepelekan kekuatan me-reka, melecehkan wanita-wanita beriman dengan perbuatan buruk dan keji dan berbagai macam kemaksiatan lainnya yang bersumber dari manusia-manusia semisal mereka.
﴾ لَنُغۡرِيَنَّكَ بِهِمۡ ﴿ "Niscaya Kami perintahkan kamu untuk memerangi mereka." Maksudnya, niscaya Kami perintahkan padamu untuk menyiksa mereka dan memerangi mereka, dan Kami akan men-jadikanmu berkuasa atas mereka. Lalu, apabila Kami telah mela-kukan hal itu, maka mereka sama sekali tidak mempunyai daya untuk menghadapimu, dan tidak mempunyai kekuatan ataupun pertahanan untuk mempertahankan diri. Maka dari itu Allah ber-firman, ﴾ ثُمَّ لَا يُجَاوِرُونَكَ فِيهَآ إِلَّا قَلِيلٗا ﴿ "Kemudian mereka tidak menjadi tetanggamu di sana melainkan dalam waktu yang sebentar." Maksudnya, mereka tidak menjadi tetanggamu di Madinah kecuali sebentar, karena kamu membunuh mereka atau mengusir mereka. Ini adalah dalil untuk pengusiran orang-orang jahat yang keberadaan mereka di tengah-tengah kaum Muslimin membahayakan. Sesungguhnya cara yang demikian itu lebih efektif untuk menumpas kejahatan dan lebih jauh darinya, dan mereka menjadi ﴾ مَّلۡعُونِينَۖ أَيۡنَمَا ثُقِفُوٓاْ أُخِذُواْ وَقُتِّلُواْ تَقۡتِيلٗا ﴿ "terlaknat, di mana saja mereka dijumpai, mereka ditangkap dan dibunuh dengan sehebat-hebatnya." Maksudnya, mereka diusir di mana saja mereka dijumpai, mereka tidak akan merasakan rasa aman dan tidak pula rasa tentram, mereka takut dibunuh, atau ditawan atau disiksa.
(62) ﴾ سُنَّةَ ٱللَّهِ فِي ٱلَّذِينَ خَلَوۡاْ مِن قَبۡلُۖ ﴿ "Sebagai sunnah Allah yang berlaku atas orang-orang yang telah terdahulu sebelumnya," yaitu bahwa siapa saja yang terus bergelimang dalam kemaksiatan dan berbuat lancang mengganggu (kaum Muslimin) dan tidak berhenti dari perbuatan ini, maka dia pasti akan disiksa dengan siksaan yang sangat keras, ﴾ وَلَن تَجِدَ لِسُنَّةِ ٱللَّهِ تَبۡدِيلٗا ﴿ "dan kamu sekali-kali tiada akan mendapati perubahan pada sunnah Allah." Maksudnya, tidak ada pergantian. Akan tetapi Sunnah dan kebiasaan Allah سبحانه وتعالى itu terus berlaku disertai dengan faktor-faktor yang menuntut adanya sebab kausalitasnya.
Commentary
The previous verses have maintained that causing pain to any Muslim, man or woman, is forbidden and is a major sin, and in particular, inflicting pain on the Holy Prophet ﷺ is an act of infidelity, liable to Allah's curse. Now, there were two kinds of pain caused by the hypocrites to all Muslims and to the Holy Prophet ﷺ . Preventive measures against these have been provided in the verses cited above. As a corollary, stated there are a few additional injunctions in a certain congruity to be unfolded later on. One of these two kinds of pain caused was at the hands of vagabonds from among the general run of hypocrites who used to molest bondwomen from Muslim homes when they came out to take care of family chores. Then on occasions, they would mistreat free women under the impression that they were bondwomen because of which pain was caused to Muslims at large and to the Holy Prophet ﷺ .
On the other hand, the Shari’ ah of Islam has maintained a difference between free women and bondwomen in the matter of Hijab. The limits of Hijab prescribed for bondwomen are the limits observed by the free women before their mahrams (marriage with whom is forbidden), for example, as leaving the face open before their mahrams is permissible for free women, the same was permissible for bondwomen even when they went out of their homes, because their very job was to serve their masters, an occupation that took them out of the home repeatedly which made it difficult for them to keep their face and hands hidden. This is contrary to the case of free women who, even if they have to go out for some need, would be doing so rarely, an eventuality in which the observance of full Hijab should not be difficult. Therefore, the command given to free women was that the long sheet with which they cover themselves when going out should be pulled from over their head downwards before their face, so that it does not get exposed before male strangers. Two things were accomplished thereby. It made their own Hijab come out perfect while covering their faces served another purpose of distinguishing them from bondwomen, because of which they automatically became safe from being teased by wicked people. As for the arrangements made to keep bondwomen protected, the hypocrites were served with a warning to the effect that, should they fail to abstain from their low behavior, (the torment of the Hereafter aside) Allah Ta’ ala would have them punished at the hands of His Prophet ﷺ and Muslims in this world as well.
The words used in the command about the Hijab of free women in the verse under study (59) appear as follows: يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ in which the word: يُدْنِينَ (yudnina) has been derived from: اِذنَا (idna) which literally means to draw, pull or make come closer. The second word: عَلَيْهِنَّ (` alaihinn) means 'on' or 'over themselves' (hanging as a screen for the face). The third word: جَلَابِيبِ (jalabib) in: جِلبَاب (jalabibihinn) is the plural form of: جِلبَاب (jilbab) which is the name of a particular long sheet. Sayyidna Ibn Masud identified the form of this sheet as the one that is worn over the scarf (Ibn Kathir) and Sayyidna Ibn ` Abbas ` ؓ described its form in the words given below:
اَمَرَ اللہُ نِسَاَء المُؤمِنِینَ اِذَا خَرَجنِ مَن بُیُتِھِنَّ فِی حَاجَۃِ اَن یُّغَطِّینِ وُجُوھَھُنَّ مِن فَوقِ رُؤسِھِنَّ بالجَلَابِیبِ وَیُبدِینَ عَیناً وَاحِدَۃَ (ابن کثیر)
"Allah Ta’ ala commanded women of the believers that, when they go out of their homes to take care of some need, they hide their faces with the long sheet (hanging down) from over their heads leaving only one eye open (to see the way)." - (Ibn Kathir)
And Imam Muhammad Ibn Sirin says: 'When I asked ` Ubaidah Salmani ؓ about the meaning of this verse and the nature of Hijab, he demonstrated it by hiding his face with the long sheet pulled from the top of his head and left to hang in front of it - and thus, by keeping only his left eye open to see, he explained the words: idna': (bring close) and: jilbab (long sheet or shawl) practically .'
'To have the long sheet come from over the head and hand on, or in front of, the face' which appears in the statement of Sayyidna Ibn ` Abbas and ` Ubaidah Salmani is the explanation (Tafsir) of the Qur'anic word: عَلَيْهِنَّ (alaihinn: over them), that is, the sense of bringing the sheet close over them is to let the sheet come from over the head and hang on, or in front of, the face.
This verse commands the hiding of the face with ample clarity which comprehensively supports what has been stated under the commentary on the first verse of Hijab appearing earlier. There it was said that, though the face and the palms of the hands are not included under satr as such but, under the apprehension of fitnah, hiding these too is necessary. Only situations of compulsion stand exempted.
A necessary point of clarification
This verse instructs free women to observe Hijab in a particular manner, that is, they should hide their face by bringing the sheet from over the head to hang on, or in front of, the face so that they could be recognized as distinct from bondwomen in general, and thus could stay protected from the fitnah of wicked people. The statement referred to immediately earlier has already made it very clear that it never means that Islam has allowed some difference to exist between free women and bondwomen in the matter of providing protection to the chastity and honor, and has protected free women and left bondwomen (to fend for themselves). Instead, the truth of the matter is that this difference was made by these wicked and low people themselves, as they simply did not dare act high-handedly against free women, but chose to tease bondwomen. The Shari’ ah of Islam took a functional advantage from this difference put into practice by them by ordering the free women to distinguish themselves, so that the majority of women becomes automatically protected through their own standing conduct in this matter. As far as the matter of bondwomen is concerned, the protection of their chastity and honor is as much necessary in Islam as that of free women. But, it could not be carried out except by using the legal authority. So, the next verse spells out that those who violate the law will not be forgiven - in fact, as and where they are found, they will be caught and killed. This is what provided a security shield for the chastity and honor of bondwomen as well.
This submission makes it clear that the interpretation offered in this verse by ` Allamah Ibn Hazm and others - as different from the majority of scholars and in an effort to escape the doubt mentioned above - is something just no necessary. A doubt could have come up only when no arrangement was made for the protection of bondwomen.
O Propeta, sabihin mo sa mga maybahay mo, sabihin mo sa mga babaing anak mo, at sabihin mo sa mga kababaihan ng mga mananampalataya na magbaba sila sa ibabaw nila ng bahagi ng mga balabal nila na isinusuot nila upang walang malantad mula sa kanila na `awrah (kahubaran) sa harap ng mga hindi kaanu-ano na mga lalaki. Iyon ay higit na malapit na makilala na sila ay mga malayang babae para walang gumambala sa kanila na isa man sa pamamagitan ng pananakit gaya ng gumagambala sa mga babaing alipin. Laging si Allāh ay Mapagpatawad sa mga pagkakasala ng sinumang nagbalik-loob kabilang sa mga lingkod Niya, Maawain sa kanya.
Wahai Nabi! Ucapkanlah kepada istri-istrimu, kepada anak-anak perempuanmu, dan kepada istri-istri kaum mukminin, agar mereka memanjangkan jilbab yang mereka pakai ke seluruh tubuh mereka sehingga aurat mereka tidak tersingkap di hadapan lelaki ajnabi (nonmahram). Yang demikian ini agar mereka lebih mudah dikenali sebagai orang merdeka, sehingga tidak ada orang yang mengganggu mereka sebagaimana gangguan yang biasa dialami oleh hamba sahaya perempuan. Allah Maha Pengampun atas dosa-dosa para hamba-Nya yang bertobat kepada-Nya, lagi Maha Penyayang kepada mereka.
Allahov Poslaniče, naredi svojim ženama, i svojim kćerima, i ženama vjernikā da spuste svoje haljine, ogrtače, kako njihova stidna mjesta ne bi vidjeli muškarci stranci. Tako će najlakše staviti do znanja da su slobodne žene, a ne robinje, pa neće biti izložene eventualnim neprijatnostima zbog uvreda bezumnikā, za razliku od robinja. A Allah, džellešanuhu, mnogo prašta onima koji se kaju zbog grijeha, On je samilostan prema njima.
O Prophet! Say to your wives and your daughters, and the wives of the believers: “Let your outer garments you wear hang loosely over you so that your bodies are not revealed to unrelated men.” That is more likely to distinguish them as free women so that they are not subject to harassment like the servant girls are. And Allah Forgiving of the sins of whichever of His servants repents, and He is merciful to them.
Talagang kung hindi tumigil ang mga mapagpaimbabaw sa pagpapaimbabaw nila sa pamamagitan ng pagkukubli nila ng kawalang-pananampalataya at paglalantad nila ng [pagsapi sa] Islām, ang mga sa mga puso nila ay may kasamaang-loob dahil sa pagkahumaling nila sa mga ninanasa nila, at ang mga nagdadala ng mga ulat na sinungaling sa Madīnah upang magpawatak-watak sa pagitan ng mga mananampalataya, talagang mag-uutos nga Kami sa iyo, O Sugo, ng pagpaparusa sa kanila at talagang magpapangibabaw nga Kami sa iyo laban sa kanila, pagkatapos hindi sila makikitira sa Madīnah maliban sa kaunting panahon dahil sa pagpapahamak sa kanila at pagtataboy sa kanila buhat doon dahilan sa panggugulo nila sa lupain.
Se gli ipocriti non cessano con la loro ipocrisia, nascondendo la miscredenza e ostentando l'Islam, e così quelli che hanno il cuore corrotto dai vizi, e ancora quelli che portano false notizie in Medinah allo scopo di dividere i credenti, ti ordineremo, o Messaggero, di punirli, e ti concederemo autorità su di loro; dopodiché, non resteranno ad abitare con voi in Medinah che per poco, al fine di punirli ed espellerli da essa a causa della loro corruzione in terra,
Apabila orang-orang munafik, orang-orang yang di dalam hati mereka terdapat keburukan lantaran tergantung kepada syahwat, dan orang-orang yang membawa berita-berita bohong di Madinah untuk memecah belah antara kaum mukminin tidak berhenti dari kemunafikan mereka dengan menyembunyikan kekufuran dan menampakkan keislaman mereka, maka Kami akan memerintahkanmu -wahai Rasul- untuk menghukum mereka dan Kami akan memberikanmu kekuasaan terhadap mereka, kemudian mereka tidak tinggal bersamamu di Madinah kecuali sebentar saja, baik karena kematian atau karena mereka terusir dari Madinah akibat kerusakan yang mereka lakukan di bumi.
Ako se dvoličnjaci, koji pokazuju islam, a u sebi sakrivaju nevjerstvo, i oni čija su srca bolesna, te slijede svoje strasti, i oni koji šire glasine po Medini, izazivajući neslogu među vjernicima, ne sustegnu od zla, Allah će ti, Vjerovjesniče, narediti da ih kazniš i dati vlast nad njima, pa će oni samo zakratko s tobom u Medini ostati, jer će ih On zbog širenja nereda iz Medine uništiti ili istjerati.
Nếu những kẻ đạo đức giả hay những tên giả mạo đức tin và những kẻ mang trên mình sự nghi ngờ chỉ biết chìu theo sở thích xàm bậy rồi loan đi khắp cả thành phố Madinah những tin tức giả dối để làm chia rẽ những người có đức tin. TA ra lệnh cho Ngươi - hỡi Thiên Sứ - hãy giám sát chặt chẻ chúng, rồi TA sẽ ban cho Ngươi quyền quản lý chúng bằng cách trừng trị chúng và TA sẽ giao quyền lực cho Ngươi để làm điều đó. Sau đó, chúng sẽ không có tư cách làm láng giềng với Ngươi ngoại trừ một thời gian ngắn; rồi TA sẽ tiêu diệt hết bọn chúng hoặc TA sẽ trục xuất chúng bởi vì chúng là những kẻ làm ô uế trên trái đất này.
Ey Peygamber! Şehvetlerine bağlandıkları için kalplerinde fücur olan ,Medine'de ki Müslümanların arasını bölmek için yalan haberler yayan münafıklar şayet küfürlerini gizleyip Müslüman gibi gözükerek bu münafıklıklarından vazgeçmezler ise, Biz, sana onları cezalandırmanı emrederiz. Seni onlara musallat kılarız da sonra onlar; yeryüzünde fesat çıkarmalarından dolayı Medine'den kovulmaları yahut helak olmaları sebebiyle Medine'de çok az bir zaman yaşayabilirler.
Mensajero, los hipócritas que ocultan su incredulidad y exteriormente se muestran como musulmanes, cuyos corazones son de naturaleza transgresora y están atados a sus pasiones, y que difunden información falsa en Medina para crear desunión entre los creyentes, si no detienen su hipocresía te ordenaré aplicarles un castigo. Entonces, no podrán vivir contigo en Medina sino por un tiempo corto, debido a su exilio como resultado de la corrupción que siembran en la sociedad.
Si les hypocrites ne cessent pas leur hypocrisie, qui consiste à dissimuler la mécréance et à laisser paraître leur adhésion à l’Islam, et si ceux dont les cœurs sont pleins de perversité, en raison de leur attachement aux plaisirs, de diffuser de fausses nouvelles dans Médine afin de diviser les croyants, Nous t’ordonnerons ô Messager de les punir et Nous te les ferons dominer. Ensuite, ils ne resteront dans ton voisinage à Médine que très peu de temps car ils seront bientôt anéantis ou expulsés pour avoir semé la corruption sur Terre.
The hypocrites who conceal their disbelief and outwardly show Islam, whose hearts are transgressive in nature by being attached to their desires, and who spread false information in Al-Madīnah to create disunity among the believers, if they do not stop their hypocrisy, O Messenger, I will definitely command you to punish them and impose a punishment upon them. Then, they will not be able to live in Al-Madīnah with you except for a short while, because of their destruction or exile as a result of their causing corruption on Earth.
Chúng sẽ bị trục xuất ra khỏi lòng thương xót của Allah, ở bất cứ nơi nào nếu chúng bị phát hiện, sẽ bắt giữ lấy chúng và chúng sẽ bị giết chết không một chút thương tiếc; đó là cách trừng trị đối với những kẻ đạo đức giả và những kẻ xàm bậy làm ô uế trên trái đất này.
Ils seront exclus de la miséricorde d’Allah et là où on les trouve, ils seront pris et massacrés pour leur hypocrisie et pour avoir été des corrupteurs sur Terre.
Serán alejados de la misericordia de Al-lah; en cualquier lugar donde se encuentren deberán ser apresados y ajusticiados debido a su hipocresía y la propagación de la corrupción en la sociedad.
Allah'ın rahmetinden kovulmuşlardır. Nifakları ve yeryüzünde bozgunculuğu yaymaları sebebi ile nerede bulunurlarsa yakalanırlar ve orada öldürülürler.
Dvoličnjake je Svevišnji Allah udaljio od Svoje milosti, i oni nikad neće ući u džennet. Ma gdje se našli, bit će ščepani i temeljito pobijeni, jer šire nered i smutnju na Zemlji.
When a Muslim woman leaves her house on an errand, she should be so clad as to give the impression that she is a well-bred, respectable, modest woman, and that she has left her home for some serious need and not to make merry or to go in search of entertainment. Simple apparel, a modest gait, the body properly covered, etc.—these are the symbols of that approach.
They are exiled from the mercy of Allah; in whatever place they are found they will be seized and eliminated because of their hypocrisy and spreading corruption on Earth.
A person who turns an apostate (murtadd) after having embraced Islam is killed in punishment
Two mischiefs made by the hypocrites have been mentioned in the cited verse and it has been said that should they fail to abstain from indulging in these any further, the punishment they shall face will be: مَّلْعُونِينَ ۖ أَيْنَمَا ثُقِفُوا أُخِذُوا وَقُتِّلُوا تَقْتِيلًا (Wherever they are found, they shall be seized, and shall be killed thoroughly - 61). This punishment is not meant for disbelievers at large. Numerous textual authorities from the Qur'an and Sunnah bear it out that this is not the law of the Shari’ ah of Islam for disbelievers. In fact, the law is that they should first be invited to embrace Islam along with sincere efforts to remove any doubts they may have. If, even then, they elect not to enter the fold of Islam, they should be asked to live as Dhimmi subjects of the Muslim state. If they accept that, the protection of their life, property and honor becomes obligatory on Muslims very much like that of Muslims themselves. Yes, if there are those who do not accept this too, and choose the option of fighting, then, the command is to fight back against them.
The reason why this punishment to seize and kill them has been awarded in an absolute sense in the present verse is because this matter related to the hypocrites who used to call themselves Muslims - and when a Muslim starts demonstrating open hostility to and denial of Islam, such a person is called: Murtadd: apostate) in the terminology of the Shari` ah. With such a man, there is no compromise in the Shari’ ah of Islam - except that he repents and reverts to Islam and accepts the injunctions of Islam in word and deed. Otherwise, this person will be killed as it stands proved from clear statements of the Holy Prophet A and the collective practice of the noble Sahabah. The Jihad waged against the Liar Musaylimah and his cohorts with the collective approval of the Sahabah and the consequent killing of Musaylimah is sufficient as its proof. Then, in the last verse as well (62), this has been cited as the customary law and practice of Allah Ta’ ala which tells us that the punishment of an apostate (murtadd) in the religious laws of past prophets was no other but killing.
Some Rulings:
This verse proves that:
(1) When women have to go out of the house to take care of some need, they should go with their whole body covered with a long sheet and walk face-hidden with this sheet brought from over the head to hang on, or in front of, the face. The common 'burqa' also serves the same purpose.
(2) Spreading rumors among Muslims that subject them to anxiety or worry or cause harm is haram (forbidden, unlawful).
esclusi dalla misericordia di Allāh, ovunque si trovino, devono essere presi e uccisi senza pietà, a causa della loro ipocrisia e per aver diffuso la corruzione in terra.
Mga itinaboy mula sa awa ni Allāh sa alinmang pook natagpuan sila, dadaklutin sila at pagpapatayin sila nang isang pagpapatay dahil sa pagpapaimbabaw nila at pagpapalaganap nila ng kaguluhan sa lupain.
Mereka telah terjauhkan dari rahmat Allah. Di mana saja mereka ditemukan, niscaya mereka akan ditangkap dan dibunuh dengan ganas dikarenakan kemunafikan mereka dan penyebaran kerusakan yang mereka lakukan di bumi.
Este es la costumbre divina de Al-lah que está vigente con respecto a los hipócritas cuando revelan su hipocresía. Su proceder es permanente. No hallarás cambio alguno en ello.
This is the divine custom of Allah that is in force regarding the hypocrites when they reveal their hypocrisy. And the custom of Allah is permanent; you will never find any change in it.
Ceci est la loi établie par Allah concernant les hypocrites qui manifestent leur hypocrisie. Or la loi d’Allah est immuable et rien ne la change.
Đấy chính là đường lối của Allah đối với những tên đạo đức giả nếu như chúng có biểu hiện là những kẻ giả mạo đức tin và đó cũng là đường lối xác thực của Allah sẽ không bao giờ có sự nhân nhượng nào nếu phát hiện ra được những kẻ phản bội.
Nifaklarını izhar eden münafıklar hakkında Allah'ın devam edegelen kanunu budur. Allah'ın kanunu sabittir. O'nun kanununda hiçbir değişiklik bulamazsın.
Ito ay kalakaran ni Allāh na natutupad sa mga mapagpaimbabaw kapag naglantad sila ng pagpapaimbabaw. Ang kalakaran ni Allāh ay matatag; hindi ka makatatagpo rito ng isang pagpapabago magpakailanman.
Ini adalah sunatullah yang berlaku bagi kaum munafik jika menampakkan kemunafikannya dan sunatullah itu tetap, engkau tidak akan mendapati perubahan padanya selama-lamanya.
Bit će to prema Allahovu stalnom, savršenom zakonu glede dvoličnjaka kad pokažu licemjerstvo – da ih se, ma gdje bili, ščepa i temeljito pobije. A Allahovu zakonu nećeš nikakve zamjene pronaći, on je stalan i nepromjenjiv.
Questa corrente Legge di Allāh che riguarda gli ipocriti, nel caso mostrino la loro ipocrisia, è una stabile Legge di Allāh, e non troverai alcun cambiamento in essa.
Gli idolatri ti interrogano, o Messaggero, con rifiuto e diniego, e così anche gli Ebrei, riguardo l'Ora: "Quando giungerà il suo momento?" Di' a costoro: "La conoscenza dell'Ora risiede presso Allāh, ed io ne sono completamente ignaro". E cosa puoi saperne, o Messaggero? In verità, l'Ora potrebbe essere vicina.
Ey Resul! Müşrikler, sana inkâr ve yalanlama içinde kıyametin ne zaman kopacağını sormaktadırlar. Aynı şekilde Yahudiler de sormaktadır. Onlara de ki: "Kıyametin ne zaman kopacağı ile alakalı bilgi Allah katındadır. Onun ne zaman kopacağı bilgisi bende yoktur. Ey Resul! Nereden bileceksin? Belki de kıyamet çok yakındır."
No One knows when the Day of Resurrection will come except Allah
Here Allah tells His Messenger that he cannot know when the Hour will come, and if people ask him about that, He instructs him to refer the matter to Allah, may He be exalted, as Allah says in Surat Al-A`raf, even though that was revealed in Makkah and this Surah was revealed in Al-Madinah. Allah continues to tell him to refer this matter to the One Who knows about it, but He tells him that it is at hand, as He says:
وَمَا يُدْرِيكَ لَعَلَّ السَّاعَةَ تَكُونُ قَرِيباً
(What do you know It may be that the Hour is near!) This is like the Ayat:
اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ
(The Hour has drawn near, and the moon has been cleft asunder.) 54:1
اقْتَرَبَ لِلنَّاسِ حِسَـبُهُمْ وَهُمْ فِى غَفْلَةٍ مُّعْرِضُونَ
(Draws near for mankind their reckoning, while they turn away in heedlessness.) 21:1
أَتَى أَمْرُ اللَّهِ فَلاَ تَسْتَعْجِلُوهُ
(The Event (the Hour) ordained by Allah will come to pass, so seek not to hasten it) 16:1.
The Curse on the Disbelievers and its Eternity and their Regret
Then Allah says:
إِنَّ اللَّهَ لَعَنَ الْكَـفِرِينَ
(Verily, Allah has cursed the disbelievers,) means, He has distanced them from His mercy.
وَأَعَدَّ لَهُمْ سَعِيراً
(and has prepared for them a flaming Fire (Hell).) means, in the Hereafter. e
خَـلِدِينَ فِيهَآ أَبَداً
(Wherein they will abide forever,) means, they will stay there forever and ever, never leaving or finding relief from it.
لاَّ يَجِدُونَ وَلِيّاً وَلاَ نَصِيراً
(and they will find neither a a protector nor a helper.) means, they will have no saviour to help them or rescue them from their predicament. Then Allah says:
يَوْمَ تُقَلَّبُ وُجُوهُهُمْ فِى النَّارِ يَقُولُونَ يلَيْتَنَآ أَطَعْنَا اللَّهَ وَأَطَعْنَا الرَّسُولاَ
(On the Day when their faces will be turned over in the Fire, they will say: "Oh, would that we had obeyed Allah and obeyed the Messenger.") means, they will be dragged into the Fire on their faces and their faces will be contorted in Hell, and in that state they will wish that they had been among those who had obeyed Allah and His Messenger in this world. Allah describes how they will be in the Hereafter:
وَيَوْمَ يَعَضُّ الظَّـلِمُ عَلَى يَدَيْهِ يَقُولُ يلَيْتَنِى اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلاً - يوَيْلَتَا لَيْتَنِى لَمْ أَتَّخِذْ فُلاَناً خَلِيلاً
لَّقَدْ أَضَلَّنِى عَنِ الذِّكْرِ بَعْدَ إِذْ جَآءَنِى وَكَانَ الشَّيْطَـنُ لِلإِنْسَـنِ خَذُولاً
(And the Day when the wrongdoer will bite at his hands, he will say: "Oh! Would that I had taken a path with the Messenger. Ah! Woe to me! Would that I had never taken so-and-so as an intimate friend! He indeed led me astray from the Reminder after it had come to me. And Shaytan is to man ever a deserter in the hour of need.") (25:27-29)
رُّبَمَا يَوَدُّ الَّذِينَ كَفَرُواْ لَوْ كَانُواْ مُسْلِمِينَ
(How much would those who disbelieved wish that they had been Muslims.) (15:2) And here too, Allah tells us that when they are in this state, they will wish that they had obeyed Allah and His Messenger in this world:
وَقَالُواْ رَبَّنَآ إِنَّآ أَطَعْنَا سَادَتَنَا وَكُبَرَآءَنَا فَأَضَلُّونَا السَّبِيلاْ
(And they will say: "Our Lord! Verily, we obeyed our chiefs and our great ones, and they misled us from the way.") Tawus said: " `Our chiefs' means their nobles and `our great ones' means their scholars."
رَبَّنَآ ءَاتِهِمْ ضِعْفَيْنِ مِنَ الْعَذَابِ
(Our Lord! Give them double torment) means, `for their disbelief and because they mislead us.' Abu Al-Qasim At-Tabarani recorded from Abu Rafi` that among the names of those who fought with `Ali, may Allah be pleased with him, was Al-Hajjaj bin `Amr bin Ghaziyah, and he was the one who, when they met, said; "O people of the Ansar! Do you want to say when we meet our Lord:
وَقَالُواْ رَبَّنَآ إِنَّآ أَطَعْنَا سَادَتَنَا وَكُبَرَآءَنَا فَأَضَلُّونَا السَّبِيلاْ - رَبَّنَآ ءَاتِهِمْ ضِعْفَيْنِ مِنَ الْعَذَابِ وَالْعَنْهُمْ لَعْناً كَبِيراً
(Our Lord! Verily, we obeyed our chiefs and our great ones, and they misled us from the way. Our Lord! Give them double torment and curse them with a mighty curse!)"
Pitaju te bezvjernici poričući i lažući a i Jevreji te pitaju, Vjeronavjestitelju, kad će nastupiti Čas suđeni i hoće li uopće nastupiti? Reci im: “Znanje o Času sudnjem posjeduje Allah jedini, a ne ja!” Poslaniče, možda je Sudnji dan sasvim blizu!
Mensajero, los idólatras y los judíos te preguntan con negación y rechazo acerca de la Hora del Juicio: “¿Cuándo acontecerá?” Diles: “Solo Al-lah tiene conocimiento de cuándo será la Hora. No tengo conocimiento de ello. ¡Quién sabe si la hora esté cercana!
Nagtatanong sa iyo ang mga tagapagtambal, O Sugo, ng isang tanong ng pagmamasama at pagpapasinungaling at nagtatanong sa iyo ang mga Hudyo rin tungkol sa Huling Sandali kung kailan ang oras niyon. Sabihin mo sa mga ito: "Ang kaalaman sa Huling Sandali ay nasa kay Allāh; walang nasa akin na anuman mula roon. Ano ang nagpaparamdam sa iyo, O Sugo, na ang Huling Sandali ay nagiging malapit na?
Orang-orang musyrik bertanya kepadamu -wahai Rasul- sebagai bentuk pengingkaran dan pendustaan dan orang-orang Yahudi juga bertanya kepadamu tentang hari Kiamat, "Kapan datangnya?" Katakanlah kepada mereka, “Pengetahuan tentang hari Kiamat hanya ada pada Allah, aku tidak mengetahui sedikit pun tentangnya.” Tahukah kamu -wahai Rasul- bahwa Kiamat itu bisa jadi sudah dekat?
O Messenger! The idolaters ask you in denial and rejection, and the Jews also ask you, regarding the final hour: “When will it occur?” Say to them: “The knowledge of the hour is with Allah; I have no knowledge of it.” O Messenger! What do you know, the hour could be near!
Commentary
Those hostile to Allah and the Messenger were warned of and alerted to curse and punishment in the present world and in the Hereafter while many factions among the disbelievers, in their own place, simply denied the eventuality of any Qiyamah (Doomsday) or 'Akhirah (Hereafter) and, because of their denial, used to mockingly ask: When would that Qiyamah come? An answer to their question has been given in the cited verse, that the Doomsday may be in near future. It has been said so because nobody knows the exact date of the Doomsday, and therefore everyone should be prepared for it as if it were very close. Another reason for its being declared as close is that after facing the horrible incidents of Qiyamah the entire worldly life of thousands of years will seem to be very short (and the Qiyamah very close to it).
Ô Messager, les polythéistes et les juifs t’interrogent d’une manière qui trahit leur rejet et leur démenti quand aura lieu l’Heure. Réponds-leur: La connaissance de l’Heure n’est détenue que par Allah et qu’en sais-tu, ô Messager, l’Heure est peut-être proche.
63- İnsanlar, sana kıyameti soruyorlar. De ki:“Onun ilmi ancak Allah’ın katındadır.” Ne biliyorsun, belki de kıyametin kopması yakındır!
64- Şüphesiz Allah, kâfirlere lanet etmiş ve onlar için alevli bir ateş hazırlamıştır.
65- Onlar orada ebediyen kalacaklardır. Hiçbir dost ve yardımcı da bulamayacaklardır.
66- Yüzlerinin ateşte evirilip çevrileceği gün diyecekler ki:“Ah! Keşke, Allah’a da Rasûlüne de itaat etseydik.”
67- Yine diyecekler ki:“Rabbimiz, gerçekten biz önderlerimize ve büyüklerimize itaat ettik, onlar da bizi doğru yoldan saptırdılar.”
68- “Rabbimiz, onlara iki kat azap ver ve onlara büyük bir lanetle lanet et!”
63. Yani insanlar, sana çabuk gerçekleşmesini isteyerek Kıyametin ne zaman kopacağını, bazıları da onu yalanlamak maksadı ile ve onun gerçekleşeceğini haber vereni acze düşürme gayesi ile bu soruyu sorarlar.
Sen de onlara “de ki: O’nun ilmi ancak Allah’ın katındadır.”Ne zaman kopacağını Allah’tan başkası bilmez. Benim de benden başkasının da bu hususta bir bilgisi yoktur. Bununla birlikte Kıyametin gerçekleşmesinin gecikeceğini zannetmesinler.“Ne biliyorsun, belki de kıyametin kopması yakındır.” Kıyametin kopuş vaktinin uzak ya da yakın olmasının herhangi bir sonucu ve bir faydası yoktur. Sonuç; hüsran ve kazanma, bedbahtlık ve bahtiyarlık, kulun azabı mı yoksa mükâfatı mı hak ettiği ile alâkalıdır. İşte ben, size bunu haber vereceğim ve bunları hak edenlerin niteliklerini belirteceğim.
O nedenle devamla azabı hak edenlerin ve azabın kendisinin nitelendirildiğini görüyoruz. Çünkü sözü geçen nitelendirme, Kıyameti yalanlayan bu gibi kimselere tıpatıp uymaktadır. Yüce Allah şöyle buyurmaktadır:
64. “Şüphesiz Allah kâfirlere” küfür alışageldikleri âdetleri olmuş kimselere ve Allah’ı, peygamberlerini, onların Allah’tan getirdiklerini inkâr yolunu seçenlere “lanet etmiş”dünyada da âhirette de onları rahmetinden uzaklaştırmıştır ki bu da ceza olarak yeter.“Ve onlar için alevli bir ateş hazırlamıştır.” Cesetlerinde alev alev yanacak ve tutuşturulmuş alevli bir ateş hazırlanmıştır. Azap onların tâ kalplerine kadar işleyecektir.
65. Bu, oldukça ağır azapta ebedi kalacaklar, ondan çıkıp uzaklaşamayacaklar ve bu azap üzerlerinden bir an dahi hafifletilmeyecektir. Orada istediklerini kendilerine verecek “hiçbir dost” ve azabı üzerlerinden uzaklaştıracak bir “yardımcı da bulamayacaklardır.” Aksine onlar, dostsuz ve yardımcısız kalacaklardır. Alevli ateş azabı, onları çepeçevre kuşatacak ve çok ileri derecede onlara sıkıntı verecektir. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
66. “Yüzlerinin ateşte evirilip çevrileceği gün” ateşin hararetinin tadacaklar ve bu işin ağır sıkıntısını duyacaklar, geçmişte yaptıklarını pişmanlık içinde anacaklar ve “diyecekler ki: Ah! Keşke, Allah’a da Rasûlüne de itaat etseydik” de bu azaptan kurtulmuş olsaydık. Biz de itaat edenler gibi pek büyük mükâfatı hak etmiş olsaydık.
Ancak böyle bir temenninin zamanı geçmiş olacaktır. Bu temenninin onlara pişmanlık, üzüntü, keder ve acıdan başka bir faydası olmayacaktır.
67. “Yine diyecekler ki: “Rabbimiz, gerçekten biz önderlerimize ve büyüklerimize itaat ettik.”Sapıklıklarında onları taklit ettik.“Onlar da bizi doğru yoldan saptırdılar.” Bu, Yüce Allah’ın şu buyruklarına benzemektedir:“O günde (her) zalim ellerini ısırıp: Keşke Peygamberle birlikte hak yolu tutmuş olsaydım, der. Eyvah bana keşke filanı dost edinmeseydim. Andolsun ki bana geldikten sonra beni zikirden (Kur’ân’dan) o saptırdı.”(el-Furkan, 25/27-29)
68. Hem kendilerinin hem de büyük kabul ettikleri kimselerin cezayı hak ettiklerini öğrenecekleri vakit, kendilerini saptıranların daha çok azaba uğratıldıklarını bilerek rahatlamak istediklerinden şöyle diyeceklerdir:“Rabbimiz, onlara iki kat azap ver ve onlara büyük bir lanetle lanet et.” Yüce Allah da şöyle buyuracaktır: Her biriniz için azaptan belli bir pay vardır. Hepiniz küfür ve masiyette ortaktınız. O bakımdan ceza görmekte de ortak olacaksınız. İşlediği günahların farklılığı oranında kiminizin cezası diğerinden farklı olsa da bu böyledir.
Những người đa thần hỏi Ngươi - hỡi Thiên Sứ - về câu hỏi mà chúng thường phủ nhận và còn bán tính bán nghi về nó và tương tự người Do Thái cũng đã hỏi bao giờ đến Ngày Tận Thế ? Hãy bảo bọn chúng: "Chỉ có Allah mới biết rõ về Ngày Tận Thế còn Ta thì không hề biết gì về nó." Và điều gì đã làm cho Ngươi có thể cảm nhận được về nó - hỡi Thiên Sứ - "Quả thật, ngày Tận Thế nó sắp diễn ra rất là gần."
"Manusia bertanya kepadamu (Muhammad) tentang Hari Kiamat. Katakanlah, 'Sesungguhnya pengetahuan tentang Hari Kiamat itu hanya di sisi Allah.' Dan tahukah kamu, boleh jadi Hari Kiamat itu sudah dekat waktunya. Sesungguhnya Allah me-laknati orang-orang kafir dan menyediakan bagi mereka api yang menyala-nyala. Mereka kekal di dalamnya selama-lamanya, mereka tidak memperoleh seorang pelindung pun dan tidak pula seorang penolong. Pada hari ketika muka mereka dibolak-balik-kan dalam neraka, mereka berkata, 'Alangkah baiknya, andaikata kami taat kepada Allah dan taat pula kepada Rasul.' Dan mereka berkata, 'Ya Rabb kami, sesungguhnya kami telah menaati pe-mimpin-pemimpin dan pembesar-pembesar kami, lalu mereka menyesatkan kami dari jalan. Ya Rabb kami, timpakanlah kepada mereka azab dua kali lipat dan kutuklah mereka dengan kutukan yang besar'." (Al-Ahzab: 63-68).
(63) Manusia mencari tahu kepadamu (wahai Muhammad) tentang kiamat dengan tujuan agar disegerakan; dan sebagian mereka bermaksud mendustakan kebenarannya dan bermaksud untuk mendiskreditkan orang yang menginformasikannya. ﴾ قُلۡ ﴿ "Katakanlah" kepada mereka, ﴾ إِنَّمَا عِلۡمُهَا عِندَ ٱللَّهِۚ ﴿ "Sesungguhnya penge-tahuan tentangnya hanya di sisi Allah." Maksudnya, tidak ada yang mengetahuinya kecuali Allah. Jadi, aku dan orang selainku tidak mempunyai pengetahuan tentang kapan terjadinya. Sekalipun demikian, kalian jangan sekali-kali menganggapnya lambat,﴾ وَمَا يُدۡرِيكَ لَعَلَّ ٱلسَّاعَةَ تَكُونُ قَرِيبًا ﴿ "dan tahukah kamu, boleh jadi hari berbangkit itu sudah dekat waktunya."
(64-66) Kalau hanya sekedar kedatangan kiamat, cepat atau lambat, sama sekali tidak ada nilai dan tidak ada pula faidah-nya, akan tetapi yang menjadi (tolok ukur) nilai; kerugian, dan keuntungan, kesengsaraan dan kebahagiaan itu adalah: Apakah seseorang berhak mendapat azab atau mendapat pahala. Maka hal ini akan aku beritakan kepada kalian dan akan aku jelaskan orang yang berhak menerimanya.
Kemudian Dia menjelaskan orang yang berhak menerima azab dan tentang azab itu sendiri, karena uraian tersebut sangat pas atas mereka yang mendustakan kiamat itu. Allah berfirman, ﴾ إِنَّ ٱللَّهَ لَعَنَ ٱلۡكَٰفِرِينَ ﴿ "Sesungguhnya Allah melaknati orang-orang kafir," maksudnya, orang-orang yang watak kufur telah menjadi jalan hidup mereka, dan jalan hidup mereka adalah kafir terhadap Allah سبحانه وتعالى, para RasulNya dan syariat yang mereka ajarkan dari Allah سبحانه وتعالى. Maka Allah mengusir dan menjauhkan mereka di dunia dan akhirat dari rahmatNya, dan cukuplah itu menjadi siksaan bagi mereka, ﴾ وَأَعَدَّ لَهُمۡ سَعِيرًا ﴿ "dan menyediakan bagi mereka api yang menyala-nyala," maksudnya, api neraka yang bergejolak yang membakar jasad mereka, dan azab itu sampai kepada hati mereka, dan mereka dikekalkan di dalam azab yang sangat dahsyat itu, hingga mereka tidak akan dikeluarkan darinya dan tidak dihentikan azab itu (walau) sesaat pun. ﴾ لَّا يَجِدُونَ ﴿ "Mereka tidak memperoleh" untuk me-reka ﴾ وَلِيّٗا ﴿ "seorang pelindung " sehingga dia bisa memberikan apa yang mereka minta, ﴾ وَلَا نَصِيرٗا ﴿ "dan tidak pula seorang penolong" yang dapat mencegah azab dari mereka. Bahkan Allah Yang Mahatinggi lagi Maha Penolong berlepas diri dari mereka, dan mereka pun diliputi azab api yang bernyala-nyala, menjilat mereka sampai tiada tara.
Oleh karena itu, Allah berfirman, ﴾ يَوۡمَ تُقَلَّبُ وُجُوهُهُمۡ فِي ٱلنَّارِ ﴿ "Pada hari ketika muka mereka dibolak-balikkan dalam neraka" dan mereka pun merasakan panasnya, dan sengatannya pun makin dahsyat menimpa mereka, dan mereka menyesali amal yang telah mereka lakukan dahulu, dan ﴾ يَقُولُونَ يَٰلَيۡتَنَآ أَطَعۡنَا ٱللَّهَ وَأَطَعۡنَا ٱلرَّسُولَا۠ ﴿ "mereka berkata, 'Alangkah baiknya, andaikata kami taat kepada Allah dan taat pula kepada Rasul" maka kami tentu selamat dari azab ini, dan kami tentu ber-hak menerima, (seperti halnya orang-orang yang taat), pahala yang berlipat ganda. Namun itu semua adalah angan-angan yang wak-tunya telah berlalu, maka ia sama sekali tidak berguna bagi mereka kecuali sebagai penyesalan, kesedihan, kepiluan, dan kepedihan.
(67) ﴾ وَقَالُواْ رَبَّنَآ إِنَّآ أَطَعۡنَا سَادَتَنَا وَكُبَرَآءَنَا ﴿ "Dan mereka berkata, 'Ya Rabb kami, sesungguhnya kami telah menaati pemimpin-pemimpin dan pem-besar-pembesar kami'," dan kami telah bertaklid kepada mereka da-lam kesesatan mereka, ﴾ فَأَضَلُّونَا ٱلسَّبِيلَا۠ ﴿ "lalu mereka menyesatkan kami dari jalan." Ini sebagaimana Firman Allah سبحانه وتعالى,
﴾ وَيَوۡمَ يَعَضُّ ٱلظَّالِمُ عَلَىٰ يَدَيۡهِ يَقُولُ يَٰلَيۡتَنِي ٱتَّخَذۡتُ مَعَ ٱلرَّسُولِ سَبِيلٗا 27 يَٰوَيۡلَتَىٰ لَيۡتَنِي لَمۡ أَتَّخِذۡ فُلَانًا خَلِيلٗا 28 لَّقَدۡ أَضَلَّنِي عَنِ ٱلذِّكۡرِ بَعۡدَ إِذۡ جَآءَنِيۗ ﴿
"Dan (ingatlah) hari (ketika) orang yang zhalim itu menggigit dua tangannya, seraya berkata, 'Aduhai kiranya (dulu) aku mengambil jalan (yang lurus) bersama Rasul. Kecelakaan besarlah bagiku; kiranya aku (dulu) tidak menjadikan si fulan jadi teman akrab(ku). Sesungguhnya dia telah menyesatkan aku dari al-Qur`an ketika al-Qur`an telah datang kepadaku'." (Al-Furqan: 27-29).
(68) Setelah mereka mengetahui bahwa mereka dan para pemimpin mereka sudah pasti menerima azab, maka mereka ingin menghinakan orang-orang yang telah menyesatkan mereka, maka mereka mengatakan, ﴾ رَبَّنَآ ءَاتِهِمۡ ضِعۡفَيۡنِ مِنَ ٱلۡعَذَابِ وَٱلۡعَنۡهُمۡ لَعۡنٗا كَبِيرٗا ﴿ "Ya Rabb kami, timpakanlah kepada mereka azab dua kali lipat dan kutuklah mereka dengan kutukan yang besar," maka Allah mengatakan,
﴾ لِكُلّٖ ضِعۡفٞ ﴿
"Masing-masing mendapat dua kali lipat." (Al-A'raf: 7).
Karena masing-masing dari kalian sama-sama melakukan kekafiran dan kemaksiatan, maka kalian sama-sama menerima azab; dan sesungguhnya perbedaan azab di antara kalian tergan-tung pada perbedaan dosa.
Uzvišeni Allah udaljio je i nevjernike od Svoje milosti i pripremio im je oganj razbuktali koji na njih čeka.
Indeed, Allah (may He be glorified) has exiled the disbelievers from His mercy, and prepared a flaring fire that awaits them on the Day of Judgement.
Allah -Subhanehu ve Teâlâ-, kâfirleri rahmetinden kovmuş ve kıyamet günü onlar için kendilerini bekleyen alevli bir ateş hazırlamıştır.
Sesungguhnya Allah -Subḥānahu- menjauhkan orang-orang kafir dari rahmat-Nya dan menyediakan bagi mereka pada hari Kiamat api menyala-nyala yang menunggu mereka.
Allah a exclu les mécréants de Sa miséricorde et Il a préparé à leur intention un feu ardent qui les attend le Jour de la Résurrection.
Al-lah aparta a los incrédulos de Su misericordia, y les ha preparado el Infierno que los espera en el Día del Juicio.
In verità Allāh, gloria Sua, ha escluso i miscredenti dalla Sua Misericordia, e ha preparato per loro, nel Giorno della Resurrezione, un Fuoco ardente che li attende.
Tunay na si Allāh – kaluwalhatian sa Kanya – ay nagtaboy sa mga tagatangging sumampalataya mula sa awa Niya at naghanda para sa kanila sa Araw ng Pagbangon ng isang apoy na maglalagablab, na maghihintay sa kanila.
Quả thật, Allah đã trục xuất những tên phủ nhận đức tin ta khỏi lòng thương xót của Ngài và Ngài còn chuẩn bị cho bọn chúng vào Ngày Phục Sinh ngọn lửa cháy bùn nơi Hỏa Ngục đang chờ sẵn bọn chúng.
Chúng sẽ gánh chịu sự trừng của Hỏa Ngục muôn đời và chúng sẽ không bao giờ tìm thấy một ai có thể che chở cho bọn chúng hay tìm ra một ai cứu tinh có thể giúp bọn chúng tránh khỏi sự trừng phạt đó.
Oni koji nisu vjerovali zauvijek će u džehennemu, koji im je pripravljen, boraviti. Neće naći zaštitnika koji bi ih uzeo u svoje okrilje niti pomagača koji bi od njih patnju otklonio.
Kendileri için hazırlanmış o azabın içerisinde ebedî kalacaklardır. Orada ne kendilerine fayda verecek bir dost ve ne de kendilerinden o ateşin azabını savacak bir yardımcı bulurlar.
Mereka menetap di dalam siksa api yang disiapkan untuk mereka tersebut selama-lamanya, mereka tidak mendapati pelindung yang bermanfaat bagi mereka dan tidak pula mendapati penolong yang mampu menghindarkan mereka dari siksa.
Resteranno nella punizione del Fuoco, preparata per loro, per l'eternità, e non troveranno, in esso, un protettore che potrà essere loro utile, né un sostenitore che possa salvarli dalla punizione.
Permanecerán en el castigo del Infierno para siempre. No encontrarán un protector que los beneficie, ni quien los auxilie de su castigo.
They will remain in the punishment of that fire forever. They will not find a guardian that benefits them in it, nor a helper who protects them from its punishment.
Ils demeureront éternellement dans le châtiment de ce feu. Ils n’y trouveront ni allié qui leur sera utile ni secoureur qui repoussera d’eux le châtiment.
Bilang mga mamamalagi sa pagdurusa sa Apoy na iyon na inihanda para sa kanila magpakailanman, hindi sila makatatagpo roon ng isang katangkilik na magpapakinabang sa kanila, ni isang mapag-adyang magtutulak palayo sa kanila ng pagdurusa roon.
Nel Giorno del Giudizio, i loro volti verranno rigirati nel Fuoco dell'Inferno, e diranno, con grande rimorso e rimpianto: "Se solo avessimo obbedito ad Allāh nella nostra vita terrena, seguendo i Suoi ordini e rispettando i Suoi divieti, e se solo avessimo obbedito al Messaggero su quanto ci ha comunicato per conto del Suo Dio!"
Pada hari Kiamat, wajah-wajah mereka diseret di neraka sembari mereka berkata lantaran besarnya penyesalan mereka, “Seandainya saja pada kehidupan dunia dulu kami menaati Allah dengan mengerjakan segala yang diperintahkan-Nya kepada kami dan menjauhi segala apa yang dilarang-Nya atas kami serta kami menaati Rasul dalam ajaran yang dibawanya dari Tuhannya.”
Na Dan kad se lica bezbožnikā budu u vatri prevrtala, oni će, poniženi i, zbog nemjerljivo velikog kajanja, sasvim izgubljeni, govoriti: “Kamo sreće da smo se pokoravali Allahu čineći dobra djela, a sustežući se od zla, i kamo sreće da smo slijedili Poslanika i slušali ga glede onog što nam je, od svoga Gospodara, dostavio!”
Kıyamet günü, onların yüzleri cehennem ateşinde evrilip çevrilir. Hayıflanmalarının ve pişmanlıklarının şiddetiyle şöyle derler: "Keşke dünya hayatımızda bize emrettiklerini yerine getirip yasaklarından kaçınarak Allah'a ve Rabbinden getirdikleri hususunda resule itaat etseydik."
Sa Araw ng Pagbangon, itataob ang mga mukha nila sa Apoy ng Impiyerno habang nagsasabi dahil sa tindi ng panghihinayang at pagsisisi: "O kung sana kami, sa buhay namin sa Mundo, ay nangyaring tumalima kay Allāh sa pamamagitan ng pagsunod sa ipinag-utos Niya sa amin at umiwas sa sinaway Niya sa amin at tumalima sa Sugo kaugnay sa inihatid nito mula sa Panginoon nito."
En el Día del Juicio sus rostros se hundirán en el fuego del Infierno, y dirán con gran pesar y remordimiento: “¡Ojalá hubiéramos obedecido a Al-lah haciendo lo que Él nos ordenó y nos hubiéramos apartado de las cosas que nos prohibió, y hubiéramos obedecido el mensaje que trajo el Mensajero del Señor!”
On the Day of Judgement their faces will be turned in the hellfire, and they will say out of severe regret and remorse: “If only we obeyed Allah by doing what He commanded us to and refrained from the things He prohibited us from, and obeyed the Messenger in what he brought from his Lord!”
Le Jour de la Résurrection, leurs visages seront tournés dans le feu de l’Enfer et leur contrition sera telle qu’ils diront: Si seulement nous avions obéi à Allah dans notre vie du bas monde en nous conformant à Ses commandements et en renonçant à Ses interdits et avions obéi au Messager dans ce qu’il a apporté de son Seigneur.
Vào Ngày Phán Xét mọi khuôn mặt của bọn chúng bị lất úp xuống nằm trong Hỏa Ngục, bọn chúng than van một cách thật thảm thiết trong sự hối hận:" Ôi! Thật khổ thân chúng tôi trong cuộc sống trần gian này quá. Phải chi, chúng tôi chịu phục tùng mọi mệnh lệnh của Allah và vâng lời Thiên Sứ cho những gì mà Người mang đến từ Thượng Đế của Người."
Bu kimseler, aslı olmayan kıymetsiz bahaneler ileri sürerek şöyle dediler: "Rabbimiz; şüphesiz bizler, kavmimizin önderlerine ve büyüklerine itaat ettik (uyduk). Onlar da bizi dosdoğru yoldan saptırdılar."
These people will come up with a false, weak excuse when they will say: “O our Lord! Indeed, we obeyed our leaders and the elders of our tribes and they led us astray from the straight path.”
Mereka membawa alasan yang lemah dan batil, mereka berkata, “Wahai Tuhan kami! Sesungguhnya kami menaati para pemimpin kami dan para pembesar kaum kami, lalu mereka menyesatkan kami dari jalan yang lurus.
Costoro presentarono vane scuse, dicendo: "Nostro Dio, in verità abbiamo obbedito ai nostri capi e alle autorità del nostro popolo: essi ci hanno sviati dalla Retta Via.
Maghahatid ang mga ito ng isang katwirang mahina at bulaan sapagkat magsasabi sila: "Panginoon namin, tunay na kami ay tumalima sa mga pinuno namin at mga malaking tao sa mga tao namin ngunit nagligaw sila sa amin palayo sa landasing tuwid.
Ces gens fourniront une excuse injustifiée lorsqu’ils diront: Ô notre Seigneur, nous avons obéi à nos chefs et aux notables de nos peuples et ils nous ont égarés du droit chemin.
Và bọn chúng đem ra một cái cớ và sự giả dối rồi bọn chúng thưa;" Lạy Thượng Đế của đám bầy tôi! Quả thật, bầy tôi đã nghe lời xúi giục của những tên đầu sỏ và những vị lãnh tụ của bầy tôi, thế rồi đã làm cho bầy tôi đi lầm lạc trên con đường ngay chính."
Estas personas presentarán una excusa falsa y débil, diciendo: “¡Señor nuestro! Ciertamente obedecimos a los líderes y poderosos de nuestras comunidades, y nos desviaron del camino recto”.
Krivovjerni će tad posegnuti za ništavnim dokazom, pa će kazati: “Gospodaru naš, mi smo se starješinama svojim i uglednicima pokoravali! Oni su nas naveli da skrenemo s Prave staze.”
Wahai Tuhan kami! Berikanlah kepada para pemimpin dan pembesar yang telah menyesatkan kami dari jalan yang lurus siksa dua kali lipat dari siksa yang Engkau timpakan kepada kami karena mereka telah menyesatkan kami dan usirlah mereka dari rahmat-Mu dengan pengusiran yang paling jauh.”
“Allahu, Gospodaru naš, dvostruko kazni naše prvake koji su nas odveli u zabludu i prokletstvom strašnim Ti ih prokuni, udalji ih od Svoje milosti.”
“¡Señor nuestro! Duplícales a estos líderes y poderosos el castigo que nos has dado debido a que nos desviaron, y maldícelos por completo”.
Enquiring about the exact day when the Day of Judgement would arrive did not mean that the enquiries had no belief whatsoever in Judgement Day. This was not meant to mock the Day of Judgement, but to ridicule the person who gave news of that Day. They did not deny that Judgement Day would actually come, but they did not believe in the nature of that Day, of which the Prophet and his companions gave specific details. Their real fault was that they gave undue importance to the leaders of their community, rather than showing due respect to the Prophet. That is why the words of the prominent persons of their community appeared to them more worthy of consideration than the words of the Prophet. But, on the Day of Judgement when the reality is revealed, they will regret that they could not differentiate between real greatness and false greatness, and that; having been deceived by false greatness, they went astray.
Ô notre Seigneur, fasse que ces chefs et ce notables reçoivent le double de notre châtiment pour nous avoir égarés et exclus-les durement de Ta miséricorde.
"Lạy Thượng Đế của bầy tôi! Bầy tôi khẩn cầu Ngài trừng phạt những kẻ đầu sỏ và những nhà lãnh tụ đã dẫn dắt đám bầy tôi đi lầm lạc trên con đường ngày chính thật thẳng tay với hình phạt tăng lên gấp đôi cho bọn chúng vì đã dẫn dắt đám bầy tôi đi lạc lối và hãy trực xuất bọn chúng ra khỏi lòng thương xót của Ngài trong sự cương quyết của Ngài."
Nostro Dio, infliggi a questi capi e a queste autorità che ci hanno sviati dalla Retta Via, doppia punizione rispetto alla nostra, per averci sviato, e allontanali dalla Tua Misericordia senza alcuna possibilità di ritorno.
“Our Lord! Give these leaders and elders who led us astray from the straight path double the punishment you have given us because of their leading us astray, and exile them from your mercy completely.”
"Rabbimiz! Bizi dosdoğru yoldan saptıran o önderlere ve büyüklere, bizi saptırdıkları için bize verdiğin azabın iki katı azap ver ve onları büyük bir lanetle rahmetinden kov!"
O Panginoon namin, gawin Mo para sa mga pinuno at mga malaking tao na ito na nagligaw sa amin palayo sa landasing tuwid ang dalawang ibayo ng gagawin Mo para sa amin na pagdurusa dahil sa pagliligaw nila sa amin, at itaboy Mo sila mula sa awa Mo nang isang pagtataboy na sukdulan."
O voi che credete in Allāh e che fate ciò che Egli ha decretato, non infastidite il vostro Messaggero, altrimenti sarete come coloro che insultarono Mūsā, dicendogli di avere un difetto corporeo, e Allāh lo liberò dalle loro accuse, e fu dimostrato loro che era sano. Mūsā possiede un alto rango presso Allāh e le sue richieste non venivano respinte e il suo impegno non era mai invano.
"Hai orang-orang yang beriman, janganlah kamu menjadi seperti orang-orang yang menyakiti Musa; maka Allah member-sihkannya dari tuduhan-tuduhan yang mereka katakan. Dan dia seorang yang mempunyai kedudukan terhormat di sisi Allah." (Al-Ahzab: 69)
(69) Allah سبحانه وتعالى mengingatkan hamba-hambaNya yang ber-iman untuk tidak menyakiti Rasulullah, Muhammad a, nabi yang mulia lagi pengasih dan penyayang, agar mereka tidak membalas-nya dengan lawan dari sikap-sikap yang wajib, seperti memuliakan dan menghormati, dan hendaknya mereka tidak meniru perilaku orang-orang yang menyakiti Musa bin Imran, Kalim ar-Rahman. Lalu Allah membebaskannya dari apa yang mereka katakan. Maksud-nya, Allah menampakkan kepada mereka keselamatan (kebersihan) Musa darinya. Padahal (fakta) kondisinya Nabi Musa عليه السلام bukanlah tempat tuduhan (dialamatkan) atau untuk disakiti, karena mem-punyai kedudukan terhormat di sisi Allah, didekatkan kepadaNya, dan termasuk golongan Rasul yang istimewa dan termasuk hamba-hambaNya yang disucikan. Namun keutamaan-keutamaan yang dimilikinya tidak membuat mereka jera untuk menyakitinya dan mengganggunya dengan hal-hal yang tidak dia suka. Maka waspa-dalah wahai orang-orang yang beriman, agar tidak meniru mereka dalam hal ini.
Gangguan yang dimaksud adalah ucapan Bani Israil tentang Nabi Musa saat mereka mengetahui sifat Nabi Musa yang sangat pemalu dan sangat menutup diri dari mereka, "Sesungguhnya tidak ada yang mencegahnya dari sikap yang demikian itu selain karena dia berpenyakit adar." Maksudnya, buah dzakar kemaluan-nya sangat besar membengkak, dan hal ini menyebar luas di ka-langan mereka. Maka Allah berkehendak membebaskannya dari tuduhan mereka, maka pada suatu hari beliau mandi dan beliau meletakkan pakaiannya di atas batu, kemudian batu itu mengge-linding membawa pakaian tersebut. Maka Musa pun mengejarnya untuk mengambil pakaiannya, dan batu itu pun terus membawa-nya hingga melintasi Majelis Bani Israil, sehingga mereka melihat-nya sebagai sebaik-baik ciptaan Allah. Maka sirnalah apa yang mereka tuduhkan kepadanya.[62]
Ô vous qui croyez en Allah et œuvrez selon ce qu’Il vous a prescrit, n’offensez pas votre Messager et ne soyez pas comme ceux qui ont offensé Moïse en dénigrant son physique. Allah le disculpa de ce dont ils l’accusaient et il s’avéra qu’il était sain. Moïse était un homme honorable auprès d’Allah et Allah ne lui refusait aucune demande ni ne le décevait.
O those who have faith in Allah and do whatever Allah has legislated for them! Do not cause your Messenger inconvenience like those who caused Moses inconvenience by saying that his testicles were inflamed, and so Allah cleared him of their allegations, and his innocence from their accusations of him became clear to them. Moses is highly ranked according to Allah; his supplications were not rejected, nor were his efforts in vain.
Hỡi những ai có đức tin nơi Allah và luôn làm theo giáo lý của Ngài! Chớ nên quấy rầy Thiên Sứ của các người giống như những kẻ đã từng quấy rầy Musa bởi vì chúng đã dám xúc phạm sỉ nhục Musa mà đồn rằng trên cơ thể của Người có điểm xấu hổ, thế là Allah đã giải hàm oan cho Y khỏi những điều vu khống mà chúng đã nói, cơ thể của Ngươi hoàn toàn lành lặng. Trong khi trước đây Musa là một người bề tôi đáng kính của Allah, Y không bao giờ dám làm trái mệnh lệnh của Ngài và cũng chưa bao giờ làm Ngài thất vọng trong nhiệm vụ được giao phó.
69- Ey iman edenler! Mûsâ’ya eziyet edenler gibi olmayın. Nitekim Allah onu onların dediklerinden temize çıkarmıştır. O, Allah indinde çok itibarlı biri idi.
69. Yüce Allah, mü’min kullarını şerefli, kendilerine karşı çok şefkatli ve merhametli olan rasûlleri Muhammed sallallahu aleyhi ve sellem’e eziyet edip incitmekten sakındırmaktadır. Böylelikle onu karşılamaları gereken ikram ve ihtiramın zıddı ile ona karşı tutum takınmasınlar, durumları Allah’ın kelîmi İmran oğlu Mûsâ’ya eziyet veren kimselerin hallerine benzemesin.
Allah Mûsâ aleyhisselam’ın, söyledikleri incitici sözlerden uzak olduğunu, bu dedikleri ile ilgisinin olmadığını ortaya çıkarmıştır. Halbuki o, hiç de itham edilecek ve incitilecek bir kimse değildi. Çünkü o, Allah nezdinde oldukça itibarlı, O’na alabildiğine yakınlaştırılmış, peygamberlerin haslarından ve Allah’ın ihlasa erdirilmiş kullarından idi. Mûsâ aleyhisselam’ın sahip olduğu bu üstün faziletler, onları kendisini incitmekten, hoşuna gitmeyecek şekilde ona sataşmaktan alıkoymamıştı. O halde ey mü’minler, sizler bu hususta onlara benzemekten sakınmalısınız.
Burada kendisine işaret edilen eziyet şuydu: İsrailoğulları, Mûsâ aleyhisselam’ın ileri derecede hayalı olduğunu, onlara karşı alabildiğine tesettüre riâyet ettiğini gördüklerinde “Bu şekilde onu davranmaya iten tek sebep, onun hayalarının büyük olmasıdır” dediler. Bu yalan haber de aralarında alabildiğine yaygınlaştı. Yüce Allah, onların bu iddialarından Mûsâ’yı temize çıkarmak istedi. Şöyle ki bir seferinde yıkanmak üzere elbisesini bir taşın üzerine koymuştu. Taş elbisesi ile birlikte uzaklaşıp gitti. Mûsâ aleyhisselam da onu arkasından yakalamak üzere koştu. Bu halde İsrailoğulları’nın oturdukları yere kadar varmak zorunda kaldı. Böylece onlar da onun, Allah’ın yarattığı en güzel surette bir kişi olduğunu gördüler[11] ve onun hakkında ortaya attıkları iftira da ortadan kalkmış oldu.
¡Aquellos que creen en Al-lah y actúan conforme a lo que Él ha legislado! No causen molestias a su Mensajero como aquellos que calumniaron a Moisés u. Al-lah lo declaró inocente de sus acusaciones y su inocencia fue aclarada. Moisés u tiene un rango elevado según Al-lah. Sus súplicas no fueron rechazadas, ni sus esfuerzos fueron en vano.
Ey Allah'a iman edip kendilerine gönderdiği din ile amel edenler! Peygamberinize eziyet etmeyin. Yoksa Musa -aleyhisselam-'ın bedeninde bir kusur olduğu iddiasıyla kendisini ayıplayarak ona eziyet edenler gibi olursunuz. Allah, Musa -aleyhisselam-'ı onların dediklerinden temize çıkarmış ve böylece onların nezdinde Musa'nın selamette olduğu ortaya çıkmıştı. Musa -aleyhisselam- Allah katında değerli ve şerefli bir kimseydi. İsteği geri çevrilmez ve çabası boşa gitmezdi.
Commentary
That causing pain to Allah and His Messenger brings fatal consequences was the subject of the previous verse. The present verse instructs Muslims that they should particularly guard against falling into any stance of hostility to Allah and His Messenger because it causes pain to them.
In the first verse (69), by mentioning an event relating to Sayyidna Musa (علیہ السلام) an event in which his people had caused pain to him, Muslims have been warned that they should never do something like that. From this, it does not necessarily follow that Muslims may have actually done so. Instead of that, by relating this incident, they have been forewarned as a matter of precaution. As for the incident of some Sahabah ؓ reported in a narration, it is likely that they would have not realized at that time that the word being said would cause pain to the Holy Prophet ﷺ . That a Sahabi would intentionally cause pain to the Holy Prophet ﷺ is not possible. Whatever incidents of intentional causing of pain there are, they all relate to hypocrites. Then, by citing the incident relating to Sayyidna Musa (علیہ السلام) ، the Holy Prophet ﷺ has himself explained the meaning of this verse as it has been reported by Imam al-Bukhari from Sayyidna Abu Hurairah ؓ in Kitabut-Tafsir and Kitabul-Anbiya'. There it is said that Sayyidna Musa (علیہ السلام) was a man of modesty and very particular in keeping his body properly covered. No one had the occasion to see his body uncovered. Whenever he needed a bath, he would take it inside a screened place. Conversely, his people, the Bani Isra'il, had a common custom of their own. Among them, men would bathe naked before everybody. So, some of them started saying that the reason why Sayyidna Musa (علیہ السلام) would not take a bath before anyone is that he had some defect in his body, either leprosy or enlarged testicles or some other evil-fated deformity because of which he preferred to remain hidden. Allah Ta’ ala willed that Sayyidna Musa (علیہ السلام) be cleared from the attribution of such defects. On a certain day, Sayyidna Musa (علیہ السلام) went in for a bath in private while he put off his clothes and placed these on a rock. When done with his bath, he moved to pick up his clothes from the rock. At that time, this rock (moving under Divine command) started running away. Sayyidna Musa (علیہ السلام) with his staff in hand, went after the rock saying: ثَوبِی حَجَرُ ثَوبِٰ حَضَرُ (0 rock, my clothes! 0 rock, my clothes! ). But the rock kept moving until it stopped at a place crowded with the people of Bani Isra'il. At that time, when the Bani Isra'il saw Sayyidna Musa (علیہ السلام) undressed from the head to the feet, they saw a body that was perfect (having no defect attributed by them). Thus, Allah Ta’ ala made it clear before everyone that Sayyidna Musa (علیہ السلام) was free from these supposed defects. The rock had stopped at this place. Once Sayyidna Musa (علیہ السلام) had picked up his clothes and put these on, he started beating up the rock with his staff. "By Allah," said the Holy Prophet ﷺ "the strikes of Sayyidna Musa (علیہ السلام) against the rock left some three or four or five traces on it!"
After having recounted this event, the Holy Prophet ﷺ said: This is what this verse of the Qur'an means, that is, the verse under study: كَالَّذِينَ آذَوْا مُوسَىٰ (Like those who caused pain to Musa (علیہ السلام) . - 33:69). The explanation of the pain caused to Sayyidna Musa (علیہ السلام) in this incident has been reported from the Holy Prophet ﷺ himself. There is yet another story relating to the pain caused to Sayyidna Musa (علیہ السلام) reported from the noble Sahabah ؓ which is also necessarily appended to it. But, the weightier Tafsir or explanation is the one that is present in the Hadith reported from the Holy Prophet ﷺ himself.
At the end of verse 69, it was said: وَكَانَ عِندَ اللَّـهِ وَجِيهًا (And he was honorable in the sight of Allah). The Arabic word used for Sayyidna Musa (علیہ السلام) wajih denotes the honor and elegance of someone who deserves regard and consideration. When used with: عِندَ اللَّـهِ ` indallah: in the sight of Allah), it would mean a person whose prayer is answered by Allah Ta’ ala and whose wish He does not turn down. Hence, the station of Sayyidna Musa علیہ السلام as a person whose prayers were answered (popularly known as: mustajab-ud-da’ awat) is proved from many events mentioned in the Qur'an where he prayed to Allah for something and He answered it the way he wanted it to be. Most unique of these is the prayer he made about Sayyidna Harun (Aaron) (علیہ السلام) where he wished that he be made a prophet. Allah Ta'ala accepted his prayer and made him a co-prophet with Sayyidna Musa (علیہ السلام) - although, the high office of prophethood is not given to someone on someone's recommendation. (Ibn Kathir)
Wahai orang-orang yang beriman kepada Allah dan menjalankan syariat-Nya! Janganlah kalian menyakiti Rasul kalian yang akan mengakibatkan kalian menjadi seperti orang-orang yang menyakiti Musa dengan cibiran mereka bahwa Musa menderita cacat tubuh, lalu Allah membersihkannya dari tuduhan-tuduhan yang mereka katakan, sehingga jelas bagi mereka bahwa Musa terbebas dari tuduhan tersebut. Sesungguhnya Musa di sisi Allah mempunyai kedudukan terhormat, Dia tidak menolak permintaannya, dan tidak pula menyia-nyiakan usahanya.
O vi koji vjerujete u Allaha i slijedite šerijat, nemojte uznemiravati svog Poslanika, sallallahu alejhi ve sellem! Budete li to činili, sličit ćete jevrejima koji su uznemirivali svog poslanika Musaa, alejhis-selam, kad su kazali da ima tjelesne nedostatke, pa ga je Sveznajući Allah nedužnim učinio u odnosu na ono što su o njemu govorili jer Musa, alejhis-selam, kod Znalca svih tajni uživa veliki ugled, ima visoki stepen, njegova molba i njegov trud kod Njega neće propasti.
O mga sumampalataya kay Allāh at gumawa ayon sa isinabatas Niya para sa kanila, huwag kayong manakit sa Sugo ninyo para maging tulad ng mga nanakit kay Moises gaya ng pamimintas nila sa kanya sa katawan niya ngunit nagpawalang-kapintasan sa kanya si Allāh laban sa sinabi nila, kaya luminaw para sa kanila ang kawalang-kaugnayan niya sa sinabi nila hinggil sa kanya. Si Moises noon sa ganang kay Allāh ay pinarangalan: hindi itinutulak ang hiling niya at hindi binibigo ang pagsisikap niya.
O vi koji vjerujete u Allaha i slijedite šerijat, bojte se Allaha izvršavajući vjeronaredbe i sustežući se od vjerozabrana! K tome, suštu istinu govorite, u kojoj nema laži, ni grijeha, uvijek i u svim prilikama!
Customarily, Allah Ta'ala keeps prophets free from physical defects causing aversion
In this event, Allah Ta'ala has demonstrated such unusual concern to have Sayyidna Musa (علیہ السلام) absolved of the blame imputed to him by his people which took no less than a miracle whereby a rock ran away with Sayyidna Musa's clothes and he, compelled by circumstances beyond his control, came out undressed before the people. This extra-ordinary care shown by Allah Ta’ ala to free his prophet from this blame points out to the fact that Allah Ta'ala keeps even the bodies of His prophets generally free and pure from defects that appear repulsive and undignified - as it stands proved from the Hadith of Bukhari that all prophets are lineally high-born. The reason is that it would be hard to agree to listen to, accept and follow someone from the line and family regarded by people as customarily low. Similarly, the history of prophets does not bear out that any prophet was blind, deaf, dumb or handicapped. As for the case of Sayyidna Ayyub (علیہ السلام) it cannot be used to raise any objection, for what happened to him was the dictate of Divine wisdom, a particular trial, a temporary discomfort which was eliminated later on. Allah knows best.
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّـهَ وَقُولُوا قَوْلًا سَدِيدًا ﴿70﴾ يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ
O those who believe, fear Allah, and speak what is straight forward. Allah will correct your deeds for your benefit, and forgive for you your sins. (33:70-71)
The original word used in the text for "what is straight forward" is 'sadid' which has been explained by some exegetes as what is the truth. Others explain it as straight, while still others, as correct. Quoting all of these, Ibn Kathir calls all these true (on the beam hitting the target). The Holy Qur'an has chosen this word, instead of sadiq or mustaqim, because the present word holds all these attributes of ideal speech within itself. It was for this reason that Kashifi said in Ruh-ul-Bayan: Qawl Sadid is the saying of what is true having no trace of falsity; correct having no trace of error, right thing being no joke or fun; spoken softly, not harshly.
¡Aquellos que creen en Al-lah y actúan conforme a lo que Él ha legislado! Tengan temor de Al-lah cumpliendo sus mandamientos y absténganse de lo que Él ha prohibido, y hablen de manera correcta, siempre con la verdad.
70- Ey iman edenler! Allah’a karşı takvalı olun ve doğru söz söyleyin.
71- (Böyle yaparsanız) Allah, amellerinizi sizin için salih/düzgün kılar ve günahlarınızı da bağışlar. Kim, Allah’a ve Rasûlüne itaat ederse gerçekten o, büyük bir kurtuluşa ermiş olur.
70. Yüce Allah, mü’minlere bütün hallerinde, gizli ve açıkta kendisinden korkup takvâya bağlı kalmalarını emretmekte, takvâdan da özellikle kavl-i sedîd’i (doğru sözü) teşvik etmektedir. Kavl-i sedîd, doğruya birebir uygun -veya kesin bir kanaat sahibi olmak mümkün olmadığı hallerde- ona en yakın olan söz demektir. Bu da kıraat, zikir, iyiliği emretmek, kötülükten alıkoymak, ilim öğrenmek ve öğretmek, ilmi meselelerde doğruyu isabet ettirmeye olanca gayret harcamak, buna ulaştıran bütün yolları izleyip bu hususta yardımcı olan bütün araçları kullanmayı içine alır. İnsanlarla konuşma esnasında yumuşak ve nazik söz söylemek de kavl-i sedîde dahildir. En uygun olana yol göstermek ve nasihat ihtiva eden sözler de bu kabildendir.
Daha sonra Yüce Allah, takvanın ve kavl-i sedîd söylemenin sağlayacağı faydaları söz konusu ederek şöyle buyurmaktadır:
71. “(Böyle yaparsanız) Allah, amellerinizi sizin için salih/düzgün kılar.” Yani bu, amellerinizin salih-düzgün olmasına sebep ve kabul edilmesine bir vesile olur. Çünkü takvâ sebebiyle ameller, Allah tarafından kabul edilir. Nitekim Yüce Allah şöyle buyurmaktadır:“Allah ancak takvâ sahiplerinden kabul eder.”(el-Maide, 5/27)
Bununla insan, salih amel işleme tevfikine mazhar olur ve aynı şekilde Allah amelleri, onları bozan hususlara karşı korumak sureti ile ıslah ettiği gibi o amellerin mükâfatını ve kat kat artırılmasını da sağlar.
Diğer taraftan takvâyı ve kavl-i sedidi ihlal etmek de amellerin bozulmasına, kabul edilmemesine yol açar, amellerin kabul edilmesi ve kat kat artırılması gibi sonuçları doğurmamasına da sebep teşkil eder.
Yine bu şekilde davranmanız sayesinde helâk oluşa sebep teşkil eden “günahlarınızı da bağışlar.”
O halde işler takvâ ile doğru yolu bulur ve takvâ sayesinde sakınılan hususlar bertaraf edilir. Bundan dolayı Yüce Allah, şöyle buyurmaktadır:“Kim Allah’a ve Rasûlüne itaat ederse gerçekten o, büyük bir kurtuluşa ermiş olur.”
Ô vous qui croyez en Allah et œuvrez selon ce qu’Il vous a prescrit, craignez Allah en vous conformant à Ses commandements et en renonçant à Ses interdits, et dites des paroles convenables.
O voi che credete in Allāh e che vi attenete a ciò che Egli ha prescritto, temete Allāh, obbedendo ai Suoi ordini e rispettando i Suoi divieti, e pronunciate parole rette e veritiere.
Wahai orang-orang yang beriman kepada Allah dan melaksanakan syariat-Nya! Bertakwalah kepada Allah dengan mengerjakan segala perintah-Nya dan menjauhi segala larangan-Nya, serta ucapkanlah ucapan yang benar dan jujur.
O mga sumampalataya kay Allāh at gumawa ayon sa isinabatas Niya para sa kanila, mangilag kayong magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga ipinagbabawal Niya, at magsabi kayo ng isang sinasabing tama at tapat,
Ey Allah'a iman edip Allah'ın kendilerine gönderdiği din ile amel edenler! Emirlerini yerine getirip yasaklarından kaçınarak Allah'tan sakının ve doğru söz söyleyin.
O those who have faith in Allah and do whatever Allah has legislated for them! Be mindful of Allah by fulfilling His commands and refrain from that which He has prohibited, and speak correctly and truthfully.
"Hai orang-orang yang beriman, bertakwalah kamu kepada Allah dan katakanlah perkataan yang benar, niscaya Allah mem-perbaiki bagimu amalan-amalanmu dan mengampuni bagimu dosa-dosamu. Dan barangsiapa menaati Allah dan RasulNya, maka sesungguhnya ia telah mendapat kemenangan yang besar." (Al-Ahzab: 70-71).
(70) Allah سبحانه وتعالى memerintahkan kaum Mukminin untuk ber-takwa kepadaNya dalam seluruh kondisi mereka, lahir dan batin. Dari takwa itu Allah mengkhususkan dan menyunnahkan untuk berkata benar, yaitu perkataan yang sejalan dengan yang benar atau mendekati kebenaran di saat sesuatu yang meyakinkan itu udzur (sulit dipastikan), berupa bacaan, dzikir, amar ma'ruf, nahi mungkar, mempelajari ilmu dan mengajarkannya, berupaya mak-simal untuk memperoleh yang tepat dalam masalah-masalah ilmiah, dan menempuh setiap jalan yang dapat mengantarkan ke sana dan setiap sarana yang membantu untuknya. Dan termasuk perkataan yang benar adalah berkata lembut dan santun dalam berbicara kepada orang lain dan perkataan yang mengandung nasihat dan bimbingan kepada apa yang lebih maslahat.
(71) Kemudian Allah menjelaskan pengaruh yang ditimbul-kan oleh takwa kepada Allah dan mengucapkan perkataan yang benar, seraya berfirman, ﴾ يُصۡلِحۡ لَكُمۡ أَعۡمَٰلَكُمۡ ﴿ "Niscaya Allah memperbaiki bagimu amalan-amalanmu," maksudnya, hal itu dapat menjadi sebab bagi keshalihan (kebaikan) amal dan jalan untuk diterima. Karena dengan menggunakan takwa, maka amal kebajikan bisa diterima, sebagaimana Allah سبحانه وتعالى berfirman,
﴾ إِنَّمَا يَتَقَبَّلُ ٱللَّهُ مِنَ ٱلۡمُتَّقِينَ 27 ﴿
"Sesungguhnya Allah hanya akan menerima amal dari orang-orang yang bertakwa." (Al-Ma`idah: 27).
Dan dengannya pula seseorang akan diberi taufik untuk ber-amal shalih, dan Allah akan memperbaiki amal-amalnya dengan cara memeliharanya dari hal-hal yang dapat merusaknya, menjaga pahalanya dan melipatgandakannya. Demikian pula, mengabaikan takwa dan ucapan yang benar merupakan sebab bagi rusaknya amal kebajikan, ia tidak diterima dan tidak mempunyai bekas (pe-ngaruh).
﴾ وَيَغۡفِرۡ لَكُمۡ ﴿ "Dan mengampuni bagimu" juga ﴾ ذُنُوبَكُمۡۗ ﴿ "dosa-dosa-mu" yang merupakan sebab kebinasaan kalian. Jadi, dengan takwa, berbagai perkara dapat menjadi lurus, dan dengannya pula segala yang terlarang menjadi terhindarkan. Maka dari itu Allah berfir-man, ﴾ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُۥ فَقَدۡ فَازَ فَوۡزًا عَظِيمًا ﴿ "Dan barangsiapa menaati Allah dan RasulNya, maka sesungguhnya dia telah mendapat kemenangan yang besar."
Hỡi những ai có đức tin nơi Allah và luôn làm theo giáo lý của Ngài! Hãy kính sợ Allah bằng cách tuyệt đối tuân theo mọi mệnh lệnh của Ngài và luôn kiềm hãm trước những điều mà Ngày nghiêm cấm và luôn là những người nói ra những lời đúng đắn và thành thật nhất.
The Command to the Believers to have Taqwa and speak the Truth
Here Allah commands His servants to have Taqwa of Him, worshipping Him as if they can see Him, and to
قَوْلاً سَدِيداً
(speak (always) the truth.) meaning, to speak in a straightforward manner, with no crookedness or distortion. He promises them that if they do that, He will reward them by making their deeds righteous, i.e., enabling them to do righteous deeds, and He will forgive them their past sins. With regard to whatever sins they may commit in the future, He will inspire them to repent from them. Then He says:
وَمَن يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزاً عَظِيماً
(And whosoever obeys Allah and His Messenger, he has indeed achieved a great victory.) meaning, he will be saved from the fire of Hell and will enjoy everlasting delights (in Paradise).
In verità, se temete Allāh e pronunciate parole giuste, ciò purifica le vostre azioni, ed Egli le accetterà da parte vostra, cancellerà i vostri peccati e non vi rimprovererà per essi; e chi obbedisce ad Allāh e al Suo Messaggero otterrà un grande trionfo, senza pari, ovvero il trionfo del compiacimento di Allāh e dell'ingresso nel Paradiso.
Budete li se Svevišnjeg Allaha istinski bojali i budete li govorili suštu istinu, On će popraviti vaša djela i oprostit će vam vaše grijehe. Ko se Allahu i Poslaniku Njegovu pokori postići će ponos i uspjeh na ahiretu, zaslužit će Allahovu naklonost i uživanje u džennetu.
Eğer sizler, Allah'tan sakınır ve doğru söz söylerseniz; O, sizin amellerinizi ıslah eder (düzeltir) ve sizden kabul eder. Aynı şekilde sizin günahlarınızı siler ve günahlarınızdan dolayı sizi cezalandırmaz. Kim, Allah'a ve resulüne itaat ederse; işte o, hiçbir benzeri olmayan büyük bir kurtuluşu elde etmiş olur ki, bu kurtuluş Allah'ın rızası ve cennete giriştir.
Sesungguhnya jika kalian bertakwa kepada Allah dan mengucapkan ucapan yang benar, niscaya Allah akan memperbaiki bagi kalian amal perbuatan kalian, menerimanya dari kalian, serta menghapus dosa-dosa kalian sehingga Dia tidak menyiksa kalian karena dosa itu. Barang siapa menaati Allah dan Rasul-Nya maka dia telah mendapatkan kemenangan yang besar, tidak ada kemenangan yang setara dengannya, yaitu kemenangan dengan mendapatkan keridaan Allah dan masuk ke dalam surga.
Correct use of one's power of speech is an effective source of correcting all deeds issuing forth from other parts of the body
The basic command given to all Muslims in this verse is: اِتَّقُوا اللہَ (Take to taqwa, that is, fear Allah and act accordingly). The reality of taqwa lies in one's total obedience to all Divine injunctions whereby one carries out everything enjoined and abstains from everything declared prohibited and repugnant. And it is obvious that doing so is no easy task for human beings. Therefore, immediately after the main guideline of اتَّقُوا اللَّـهَ (ittaqullah: Fear Allah and act accordingly), there appears an instruction to start doing something particular, that is, the correction and reform of one's speech. Though, this too is nothing but a part of taqwa itself, yet it is one such part of it that, should this thing come under control, all other remaining components of the comprehensive requirement of taqwa would start becoming achievable automatically, as the verse itself has promised that, as a result of one's making his or her speech truthful and straight, Allah will correct his deeds. In other words it means that, 'should you succeed in holding your tongue and avoiding errors of speech and get used to saying what is correct, straight and right, Allah Ta’ ala will correct every other deed you do and make all of them better.' Then, concluding the verse, another promise was made and it was said: يُصْلِحْ لَكُمْ أَعْمَالَكُمْ (and He will forgive for you your sins). It means: 'One who gains control over his tongue, learns to harness his or her power of speech and becomes used to saying what is true and right, then, Allah Ta` a1a will take care of the rest of his or her deeds, have them corrected and made better as well as forgive any errors or slips made therein.'
Injunctions of the Qur'an were made easy to follow
Deliberation in the general style of the noble Qur'an shows that at a place where acting upon a Qura'nic injunction seems to be difficult, a method has also been suggested along with it to make it easy. And since taqwa is the essence of the entire religion of Islam and fulfilling its dictates on all counts is very hard indeed, therefore, speaking generally, wherever the command to observe taqwa ('ittaqullah' ) has been given, there appears soon after, the suggestion to do something that facilitates acting in accordance with the rest of the elements of Taqwa, something that comes from the side of Allah as His grace and taufiq. An apt and ready at hand example of it lies in this very verse where the suggestion of: قُولُوا قَوْلًا سَدِيدًا (say the right thing) follows soon after the command of: اتَّقُوا اللَّـهَ (ittaqullah: Fear Allah). And immediately earlier too, in verse 69, after saying: اتَّقُوا اللَّـهَ ittaqullah:( Fear Allah), it was said: "Do not be like those who caused pain to Musa) whereby people were reminded that causing pain to righteous and favoured servants of Allah is the most serious impediment in the achievement of taqwa and, once this impediment was removed, the way to taqwa will become easy.
Similarly in another verse the command to observe Taqwa has been supplemented by the direction of having the company of 'truthful persons' (9.118) which means that the easiest way to acquire the quality of taqwa is to remain in the company of righteous people. At another place the command of taqwa is followed by the direction of pondering on what one has sent ahead for the Hereafter, because it leads one to observe Taqwa (59.18).
Saying what is right leads to doing what is right both here and Hereinafter
Shah ` Abdul-Qadir of Delhi (رح) has translated this verse in a way that leads to the conclusion that the promise of correction and betterment of deeds made to those who get used to speaking in straight forward manner is not restricted to religious deeds alone. In fact, everything one does in this material world is also included therein. Anyone who gets used to saying the right thing - that is, never lies, speaks with deliberation without erring or wavering, does not deceive anyone and does not say what would hurt - shall find his spiritual deeds for his eternal life in the Hereafter, also come out right for him. As for the things he must do to live in this mortal world, these too will turn for the better. (The Urdu speaking readers should refer to the original translation of Shah Abdul Qadir to have a taste of its sweetness-editor)
The injunction refrains believers from harassing the Prophet Muhammad, as did the Jews to the Prophet Moses. The verse was revealed in the backdrop of the following incident. Once when the Prophet was in Madinah, he received some goods, which he distributed among the people. Subsequently, one of the Ansars (followers of the Prophet who hailed from Madina) criticized him, saying: ‘By God, Muhammad has sought neither the pleasure of God nor a home in the Hereafter, by this distribution.’ When this incident was brought to the notice of the Prophet, he said, ‘May the Mercy of God be on Moses. He was given much more trouble, but he remained patient.’ (Tafsir ibn Kathir). There are two types of utterances—the straightforward and the devious. The straightforward utterance is that which exactly conforms to the facts; which is based on factual analysis and which is presented with the support of solid arguments. As opposed to this, the devious utterance is that which is not reality-oriented, which is based on guesses and conjectures and simply amounts to expressing an opinion: it is not factual reporting. The first mentioned is the utterance of the believer (mu’min), while the second is that of the hypocrite.
Quả thật, nếu các ngươi biết kính sợ Allah và nói năng chuẩn mực, thì Ngài sẽ cải thiện việc làm cho các ngươi, chấp nhận mọi việc làm thiện đó của các ngươi, còn tha thứ mọi tội lỗi cho các ngươi mà không còn bắt tội của các ngươi. Và những ai tuân theo Allah và Thiên Sứ của Ngài thì chắc chắn sẽ thành đạt một cách vẻ vang mà không có sự thành đạt nào sánh bằng và đó cũng là sự chiến thắng mà được Allah hài lòng nhất mà được bước thẳng vào Thiên Đàng.
Si vous craignez Allah et dites des paroles convenables, Il améliore vos œuvres, les accepte et efface vos péchés, ne vous reprochant alors plus de les avoir commis. Celui qui obéit à Allah et à Son Messager atteint une réussite immense égalée par aucune autre réussite: celle de remporter l’agrément d’Allah et d’entrer au Paradis.
Tunay na kayo, kung nangilag kayong magkasala kay Allāh at nagsabi kayo ng sinasabing tama, ay magsasaayos Siya para sa inyo ng mga gawain ninyo, tatanggap Siya ng mga ito mula sa inyo, at bubura Siya para sa inyo ng mga pagkakasala ninyo kaya hindi Siya maninisi sa inyo dahil sa mga ito. Ang sinumang tumatalima kay Allāh at sa Sugo ay nagtamo nga ng isang pagtamong sukdulan, na walang nakapapantay rito na alinmang pagtamo, ang pagtamo ng kaluguran ni Allāh at ang pagpasok sa Paraiso.
Indeed, if you are mindful of Allah and speak correctly, Allah will rectify your deeds for you, accept them from you, wipe away your sins from you and not take you to account over them. Whoever obeys Allah and His Messenger has succeeded so greatly no other success can match it: it is the success of acquiring the pleasure of Allah and entering Paradise.
Ciertamente, si tienen temor de Al-lah y hablan correctamente, Él corregirá sus obras, las aceptará, borrará sus pecados y los perdonará. Quien obedece a Al-lah y a Su Mensajero obtendrá un triunfo grandioso: obtener la bendición de Al-lah e ingresar al Paraíso.
Uzvišeni Allah ponudio je emanet – izvršavanje vjerskih naredbi i sustezanje od vjerskih zabrana, te čuvanje imetka i tajni – nebesima, Zemlji i planinama, pa su se sustegnuli od tog emaneta iz straha da ga neće vjerno ispuniti i da to neće biti u stanju, a čovjek ga je uprtio, premda je bespomoćno stvorenje. Čovjek je, zaista, nepravedan i neznalica je veliki.
Commentary
Emphasis has been placed in this entire Surah on the reverence of the Messenger of Allah and on the obligation of obeying him. Now in the later part of the Surah, the great station and rank of this obedience has been identified. Here, the obedience to Allah and His Messenger and the implementation of their commands has been expressed through the word: amanah: (Trust), the reason of which will appear later.
What does "amanah" mean?
What is meant by the word: amanah at this place? many views of the leading exegetes among Sahabah and Tabi` in, and others, have been reported to answer this question. Different things have been held to be the 'amanah', such as, Islamic Legal Obligations, Protection of Chastity, Properties held under Trust, Removal of Impurity through having bath, Salah, Zakah Fasting, Hajj etc. Therefore, the majority of commentators have said that all areas of religious conduct are included in it. (Qurtubi)
In Tafsir Mazhari, it was said: The whole package of all obligations and prohibitions set by the Shari’ ah is amanah. In Al-Bahr-ul-Muhit, Abu Hayyan said:
اَلظَّاھِرُ اَنَّھا کُلُّ مَا یؤتَمَنُ علیہِ مِن اَمرِ وَ نَھیِ وَ شَانِ دِینِ و دُنیَا وَالشَّرعُ کُلُّہ، اَمَاںَۃُ وَ ھٰذَا قَولُ الجَمھُورِ
Apparently everything one is trusted with (by the Shari'ah) from obligations and prohibitions, and every state of life which relates to this world or the Hereafter - in fact, the Shari’ ah, all of it, is amanah. And this is the position the majority of Muslim scholars has taken.
In short, amanah (trust) means to be obligated with the precepts and injunctions of the Shari` ah and being under command to carry these out. Once this is accomplished to the best of one's ability, the eternal blessings of Jannah (Paradise) have been promised, and on any contravention or shortcoming, there shall be the punishment of Jahannam (Hell). Some early commentators have said that amanah (trust) refers to the capability of fulfilling the heavy responsibility placed by Divine injunctions, something that depends on a particular degree of reason and awareness - and moving forward therein and deserving Divine vice-regency depends on this very capability. The species of creation that do not have this capability, no matter how high or superior their placement, simply cannot advance from their given place. For this reason, the skies and the earth, even angels, have no inherent ability to go forward from the place they are in. Everything from these creatures is restricted to whatever station of nearness (to the Creator) it has. Their state is aptly pointed to in a verse of the Qur'an where it was said: مَا مِنَّا إِلَّا لَهُ مَقَامٌ مَّعْلُومٌ (There is no one among us who does not have a known station - As-Saffat, 37:164)
Under this sense of amanah (trust), all narrations of Hadith about amanah turn out to be symmetrical and the sayings of the majority of commentators also converge on almost a mutual agreement.
In the Sahihs of al-Bukhari and Muslim, and in the Musnad of Ahmad, there is a narration from Sayyidna Hudhaifah ؓ saying that, 'the Holy Prophet ﷺ had told us about two things. One of these we have already witnessed with our own eyes. The unfolding of the other is still awaited. The first thing was that, "First of all, amanah was sent down into the hearts of the men of faith. Then, the Qur'an was revealed and then the people of faith acquired knowledge from the Qur'an, and practice from the Sunnah".
After that, he narrated the other Hadith as follows: "A time will come when no sooner does a man rise from sleep, amanah (trust) will be confiscated from out of his heart leaving some of its traces behind, just like you would roll down an ember from the fire on your feet (and this ember will certainly roll away but) its traces will survive in the form of inflammation or blister - although, no constituent element of the fire itself is left out there. So much so that people will enter into mutual transactions and contracts, but no one will fulfill the obligations of amanah due against him and (there will be such a dearth of trustworthy men that) people will be found saying that there is a trustworthy man in such and such tribe!"
In this Hadith amanah has been declared to be something which relates to the heart and this alone has the ability of fulfilling the obligations and duties imposed by the Shari` ah of Islam.
And according to a narration of Sayyidna ` Abdullah Ibn 'Amr ؓ appearing in the Musnad of Ahmad, the Holy Prophet ﷺ has been reported to have said, "There are four things which, if you come to have them, and you have nothing out of so many worldly things, you are still no loser. (Those four things are): Guarding of trust, telling the truth, good morals and lawful sustenance. (From Ibn Kathir)
An investigation into the way the 'trust' was 'offered'
In the cited verse (72), it was said that Allah Ta’ ala placed this amanah (trust) before the heavens, the earth and the mountains and all of them refused to bear the burden of this responsibility shrinking from it out of the danger of not being able to fulfill its due right - but, man did.
Here, it is worth pondering that the heavens, the earth and the mountains that are inanimate and, obviously devoid of knowledge and consciousness, how then would it be possible to rationalize the presentation of such an offer before them and that of their response to it? Some early commentators have taken this to be a figure of speech - as the noble Qur'an has said elsewhere by way of comparison: لَوْ أَنزَلْنَا هَـٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ لَّرَأَيْتَهُ خَاشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ اللَّـهِ (Had We sent down this Qur'an to a mountain, you would have seen it humbled, burst apart out of awe for Allah - Al-Hashr 59:21). It is obvious that this example has been given as a matter of supposition - not that it was really revealed to or on a mountain. So, these commentators have taken the 'offer' of 'trust' to the heavens etc. also in a figurative or metaphorical sense.
But, in the sight of the majority of Muslim scholars, it is not correct, because in the verse of Surah Al-Hashr, the Qur'an has itself made it clear, by initiating the statement with the word: 'if, 'that it is just a hypothetical statement. On the contrary, the present verse is an affirmation of an incident in a descriptive style, and it is not permissible to take it in figurative or metaphorical sense without any proof. And if it is argued that these things have no senses and therefore no question can be asked from them and no answer is expected from them, then this argument stands rejected on the basis of other express statements of the Qur'an. The reason is that the Qur'an has explicitly said: وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ (And there is not a single thing that does not extol His purity and praise - Al-Isra', 17:44). And it is obvious that knowing Allah Ta’ ala, realizing that He is the Creator, the Master, the highest and the best, and glorifying Him consequently is something not possible without knowledge and consciousness. Therefore, it stands proved from this verse that knowledge and consciousness do exist in all elements of creation to the extent that these are also there in what is considered to be inanimate. On the basis of this knowledge and consciousness, these can be addressed and a response can be expected from them. Their response could take different forms. It could take the form of words and letters and - it is not rationally impossible - that Allah Ta’ ala could bestow on the heavens and the earth and the mountains the functional ability to verbalize and speak. Therefore, in the sight of the majority of the learned among the Muslim Ummah, the phenomenon of this ` ard of amanah (the placement or offer of trust) came to pass in reality and these entities expressed their inability to bear the burden of this responsibility - also in reality. There is no simile or metaphor at work here.
The acceptance of the offer of the 'trust' was optional, not mandatory
A question may be asked here. When Allah Ta’ ala personally made the offer of this great trust before the heavens and the earth and the mountains, how could they dare refuse it? If they had contravened the Divine order, they would have been destroyed totally. In addition to that, the obedience of the heavens and the earth to divine orders is also proved from the verse: أَتَيْنَا طَائِعِينَ (we come in obedience - Fussilat, 41:11) which means: When Allah Ta’ ala ordered the heavens and the earth to come to implement His command, be it willingly or unwilling, both of these responded by saying that they were pleased to come to obey His command.
The answer is that, in the cited verse (41:11), the command given had a mandatory command with it where it was also said that they were to come with pleasure, or without it but, no matter what is the case, they had to obey the command. This is contrary to the present verse featuring the offer of the trust where following its presentation, they were given the choice of taking or not taking this awesome responsibility.
Ibn Kathir has, with the support of various authorities, reported from several Sahabah and Tabi` in - Sayyidna Ibn ` Abbas, Hasan al-Basri, Mujahid and others - the following details of this offer of the trust:
'What Allah Ta’ ala offered first to the heavens, then to the earth, and then to the mountains as a matter of choice was: Would you undertake to carry out the responsibility imposed by this trust (obedience to given injunctions) from Us against a return fixed for it?' Everyone asked, 'What is the return?' It was said, 'If you fulfill the demands of this trust (obedience to given injunctions) to the best of your ability, you will have the best of reward, and particularly the honor of having nearness to Allah, and if you failed to implement these injunctions, or fell short in it, you will be punished.' Hearing this, all these huge big bodies responded by saying, '0 our Lord, we are operating under Your command even now. But (now when we have been given a choice), we find ourselves weak and unable to bear the burden of this heavy responsibility. As reward, we do not want it, and as for punishment, we cannot bear it.' And Tafsir Qurtubi, with reference to Hakim Tirmidhi, has reported from Sayyidna Ibn ` Abbas ؓ that the Holy Prophet ﷺ said: ' (After the offer of the trust to the heavens and the earth and the mountains, and after their response), Allah Ta’ ala addressed Sayyidna 'Adam (علیہ السلام) and said: 'We offered Our trust to the heavens and the earth but they expressed their inability to bear the burden of this responsibility. Now, would you assume this responsibility knowing that which goes with it?"Adam (علیہ السلام) asked, '0 Lord, what is it that goes with it?' The answer was: 'If you succeeded in fulfilling the demands of this trust to your best (that is, remained obedient to your best), you will be rewarded (which will be in the form of the nearness and pleasure of Allah and the eternal bliss of Jannah (Paradise), and if you let this trust go to waste, you will be punished.' 'Adam (علیہ السلام) (eager to advance towards nearness and pleasure of Allah Ta’ ala) went ahead and assumed this responsibility. However, from the moment he assumed the burden of this heavy trust, not much time had passed, not even that much as is between the Salah of ` Asr and Zuhr, within which the Shaitan snared him into that well-known slip and he was made to leave Jannah.
During which period of time did this event of the offer of trust take place?
From the narration of Sayyidna Ibn ` Abbas ؓ which has appeared immediately above, it seems that this offer of trust made to the heavens and the earth and the mountains was made before the creation of 'Adam. Then, following the creation of Sayyidna 'Adam (علیہ السلام) it was also said before him that this trust was also offered to the heavens and the earth earlier, and that they did not have the ability to bear the burden of this responsibility, therefore, they excused themselves out of it.
And what is apparent here is that this event of the offer of trust came before the Covenant of Eternity, that is, the Covenant of 'Alast because the Covenant of أَلَسْتُ بِرَبِّكُمْ (Am I not your Lord?) is a phase of this very acceptance to carry out the responsibility of fulfilling the trust - and stands for taking a solemn pledge to hold and discharge the responsibilities enjoined by an office.
For vicegerency on the earth, the ability to bear the responsibilities of the great trust was necessary
As eternally predestined, Allah Ta’ ala had already decided to appoint Sayyidna 'Adam (علیہ السلام) His Khalifah (vicegerent) on the earth and this Khilafah (vicegerency) could only be entrusted with one who bears the responsibility of upholding the essential obedience to Divine injunctions - because, it is the very objective of this Khilafah that the Law of Allah be implemented on the earth and that the creation of Allah be induced to obey Divine injunctions. Therefore, as a matter of creational imperative, Sayyidna 'Adam 'JI agreed to bear the burden of the responsibility of this trust - although the inability of other humongous units of creation to bear it was already in his knowledge. (Mazhari and Bayan-ul-Qur’ an).
In the last sentence of verse 72:إِنَّهُ كَانَ ظَلُومًا جَهُولًا : Surely, he was unjust (to himself) unaware (of the end), the word: 'Zalum' means one who is unjust to himself, and 'jahul' means one who is unaware of the end. From this sentence, it is generally assumed that it has appeared here blaming man in an absolute sense, that is, so ignorant was man that he went ahead inflicting injustice upon himself by accepting to carry such a big burden of responsibility, something beyond his power. But, in the light of explicit statements in the Qur'an, this is not actually so because 'man' may mean either Sayyidna 'Adam (علیہ السلام) or whole mankind. Now Sayyidna 'Adam (علیہ السلام) is, as a prophet, protected by Allah from committing sins. The burden of responsibility which he had assumed was carried out by him duly and certainly. As a result of this, he was made a vicegerent of Allah (Khalifatullah) and sent to the earth. He was made the object of prostration by angels and, in the Hereafter, his station is far higher than that of the angels. And if 'man' must mean mankind, then, in this class, there are several hundred thousands of noble prophets (علیہم السلام) and several millions of the righteous and the men of Allah (awliya' Allah) even angels emulate - those who proved by their conduct in life that they were capable of handling and deserving this Divine trust. It was because of the basis laid out by these very noble souls, who duly vacated the rights and demands inherent in the great trust, that the Holy Qur'an declared mankind to be the noblest of Divine creation: وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ (And We bestowed dignity on the Children of 'Adam - Al-Isra', 17:70). This proves that neither is Sayyidna 'Adam (علیہ السلام) blameworthy, nor the mankind as a whole. Therefore, commentators have said that this sentence is not there to impute a blame, rather, it appears there as the description of the actual event with regard to the most of individuals in the class. As such, the sense is that the majority of human kind proved to be zalum (one who inflicts injustice upon himself) and jahul (one who is unaware of the end) that failed to fulfill the rights and demands of this trust and fell into the abyss of loss. And since this was the state of affairs with the majority, therefore, it was attributed to humankind.
In short, in the verse, the two words (Zalum and Jahul) mentioned above have been used for those particular individuals among human beings who did not obey the injunctions of the Shari’ ah as they were expected to, and failed to fulfill the right entailed by the amanah or trust placed with them - that is, the disbelievers, hypocrites, transgressors, the wicked, and sinning Muslims of the community. This Tafsir has been reported from Sayyidna Ibn ` Abbas, Sayyidna Ibn Jubayr ؓ ، Hasan Al-Basri (رح) and others. (Qurtubi)
And there are others who have said that Zalum and Jahul has been used at this place in the sense of 'naive', as an affectionate form of address carrying the thought that man, brimming with love for his Creator and in quest of the station of nearness to Him, simply forgot the end of the whole thing. Similarly, these words could also be taken to have been spoken for the entire humankind. In Tafsir Mazhari, details of this aspect have been reported from Mujaddid Alf Thani and other noble Sufis.
Şüphesiz biz; dini sorumlulukları, malları ve sırları korumayı göklere, yere ve dağlara sunduk (arz ettik). Onlar, bunu (emaneti) yüklenmekten imtina ettiler ve bu emanetin akıbetinden korktular. Onu insan yüklendi. Şüphesiz insan, nefsine karşı çok zalimdir ve yüklendiği emanet hakında ise çok cahildir.
Indeed, I presented to the heavens, the earth and to the mountains the obligation to adhere to religion and guarding of wealth and secrets. They all refuse to bear the obligation, fearing the outcome of doing so, but the human accepted to carry it. Indeed, the human is oppressive to himself and ignorant of the outcome of carrying such a burden.
In verità, abbiamo proposto gli obblighi della Shari'ah, con le ricchezze e i segreti che essi contengono, ai cieli, alla terra e alle montagne, e rifiutarono di prendersene carico, poiché temevano le sue conseguenze; mentre l'uomo accettò tale incarico: in verità, egli ha fece torto a se stesso, ignaro delle conseguenze di ciò di cui si fece carico.
Quả thật, TA đã giao phó mọi trách nhiệm và ủy thác mọi trọng trách bảo vệ những khối tài sản và những điều thầm kín rất quan trọng đến cho các tầng trời, trái đất và núi non thế nhưng mọi thứ đều từ chối gánh vác trọng trách vì chúng khiếp sợ gánh vác không nỗi, sợ sự trừng phạt của Allah, thế nhưng chỉ có con người lại dám đảm nhận gánh vác mọi điều đó. Quả thật, một điều hết sức là sai quấy cho bản thân chúng không hề biết hậu quả của việc gánh vác trọng trách đó ra sao thật là một sự ngu muội.
Nous avons proposé les charges religieuses ainsi que tout dépôt, qu'il s'agisse de secrets ou de richesses, aux Cieux, à la Terre et aux montagnes mais ils refusèrent de les assumer car ils en craignaient les conséquences. Or l’être humain accepta d’assumer ces charges et ces dépôts car il est injuste envers lui-même et ignorant de ce qu'ils impliquent.
How Man bore the Amanah
Al-`Awfi reported that Ibn `Abbas said, "Al-Amanah means obedience. This was offered to them before it was offered to Adam, and they could not bear it. Then Allah said to Adam: `I have offered the Amanah to the heavens and the earth and the mountains, and they could not bear it. Will you take it on' He said, `O Lord, what does it involve' He said, `If you do good, you will be rewarded, and if you do evil, you will be punished.' So Adam took the Amanah and bore it, and this is what is referred to in the Ayah:
وَحَمَلَهَا الإِنْسَـنُ إِنَّهُ كَانَ ظَلُوماً جَهُولاً
(But man bore it. Verily, he was unjust and ignorant.)" `Ali bin Abi Talhah reported that Ibn `Abbas said, "Al-Amanah means Al-Fara'id (the obligatory duties). Allah offered them to the heavens and the earth and the mountains, (on the grounds that) if they fulfilled them, He would reward them; and if they failed, He would punish them. But they did not want to do that, and they were afraid of it, not because their intention was sinful, but because of their respect for the religion of Allah, in case they could not fulfill the obligations involved. Then Allah offered it to Adam, and he accepted it with all that it entailed. This is what is referred to in the Ayah:
وَحَمَلَهَا الإِنْسَـنُ إِنَّهُ كَانَ ظَلُوماً جَهُولاً
(But man bore it. Verily, he was unjust and ignorant. ) meaning, he underestimated the command of Allah." This was also the view of Mujahid, Sa`id bin Jubayr, Ad-Dahhak, Al-Hasan Al-Basri and others that Al-Amanah means Al-Fara'id. Others said that it meant obedience. Al-A`mash narrated from Abu Ad-Duha from Masruq that Ubayy bin Ka`b said: "Part of Al-Amanah means that woman was entrusted with her own chastity." Qatadah said: "Al-Amanah means religion, obligatory duties and prescribed punishments." Malik narrated that Zayd bin Aslam said: "Al-Amanah means three things: prayer, fasting and performing Ghusl to cleanse oneself from sexual impurity." There is no contradiction between all of these views; they are all in agreement and all refer to responsibility and the acceptance of commands and prohibitions with their attendant conditions, which is that the one who fulfills this responsibility, will be rewarded; while the one who neglects it, will be punished. Man accepted this despite the fact that he is weak, ignorant and unjust -- except for those whom Allah helps, and Allah is the One Whose help we seek. One of the reports which deal with Al-Amanah is the Hadith recorded by Imam Ahmad from Hudhayfah, may Allah be pleased with him, who said: "The Messenger of Allah ﷺ told us two Hadiths, one of which I have seen and the other I am still waiting to see. He told us that Al-Amanah is deeply rooted in the heart of man, then the Qur'an was revealed and they know it from the Qur'an and from the Sunnah. Then he told us that Al-Amanah will be taken away. He said,
«يَنَامُ الرَّجُلُ النَّوْمَةَ فَتُقْبَضُ الْأَمَانَةُ مِنْ قَلْبِهِ، فَيَظَلُّ أَثَرُهَا مِثْلَ أَثَرِ الْمَجْلِ كَجَمْرٍ دَحْرَجْتَهُ عَلَى رِجْلِكِ، تَرَاهُ مُنْتَبِرًا وَلَيْسَ فِيهِ شَيْء»
. (A man may sleep and Al-Amanah will be taken from his heart, leaving nothing but a trace like a blister left by a coal if you were to roll it over your leg -- you will see it protruding but there is nothing inside.) Then he took a pebble and rolled it over his leg, then he said:
«فَيُصْبِحُ النَّاسُ يَتَبَايَعُونَ لَا يَكَادُ أَحَدٌ يُؤَدِّي الْأَمَانَةَ حَتَّى يُقَالَ: إِنَّ فِي بَنِي فُلَانٍ رَجُلًا أَمِينًا، حَتَّى يُقَالَ لِلرَّجُلِ مَا أَجْلَدَهُ وَأَظْرَفَهُ وَأَعْقَلَهُ وَمَا فِي قَلْبِهِ حَبَّةُ خَرْدَلٍ مِنْ إِيمَان»
(Then the people will start buying and selling, and hardly anyone will be paying attention to Al-Amanah, until it will be said that among the tribe of so-and-so there is a trustworthy man, and it will said of a man, `how strong he is, how nice and how wise,' and there is not even a mustard seed of faith in his heart.) No doubt, there came upon me a time when I did not mind dealing (bargaining) with anyone of you, for if he was a Muslim, his Islam would compel him to pay me what is due to me, and if he was a Christian, or Jew, the Muslim official would compel him to pay me what is due to me, but today, I do not deal except with such and such person among you." It was also recorded in the Two Sahihs from the Hadith of Al-A`mash. Imam Ahmad recorded that `Abdullah bin `Amr, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«أَرْبَعٌ إِذَا كُنَّ فِيكَ فَلَا عَلَيْكَ مَا فَاتَكَ مِنَ الدُّنْيَا: حِفْظُ أَمَانَةٍ، وَصِدْقُ حَدِيثٍ، وَحُسْنُ خَلِيقَةٍ، وَعِفَّةُ طُعْمَة»
(There are four things, if you attain them, then whatever you miss in this world will not matter: preserving trust, speaking the truth, being of good character and moderation in eating.)
The Result of taking on the Amanah
لِّيُعَذِّبَ اللَّهُ الْمُنَـفِقِينَ وَالْمُنَـفِقَـتِ وَالْمُشْرِكِينَ وَالْمُشْرِكَـتِ
(So that Allah will punish the hypocrites, men and women, and the men and women who are idolators.) means, because the sons of Adam have undertaken to fulfill the Amanah, which means duties, Allah will punish the men and women among them who are hypocrites, who are those who make an outward display of faith because they fear the believers, but in their hearts they conceal disbelief and in fact are followers of the disbelievers.
وَالْمُشْرِكِينَ وَالْمُشْرِكَـتِ
(and the men and women who are idolators.) these are the ones who both outwardly and inwardly associate others in worship with Allah and go against His Messengers.
وَيَتُوبَ اللَّهُ عَلَى الْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ
(And Allah will pardon the believers, men and women.) means, He will show mercy to the believers among mankind, who believe in Allah and in His angels, Books and Messengers, and who obey Him.
وَكَانَ اللَّهُ غَفُوراً رَّحِيماً
(And Allah is Ever Oft-Forgiving, Most Merciful.) This is end of the Tafsir of Surat Al-Ahzab. Allah's is the praise and thanks.
"Sesungguhnya Kami telah mengemukakan amanat kepada langit, bumi, dan gunung-gunung, maka semuanya enggan untuk memikulnya dan mereka khawatir padanya, dan dipikullah ama-nat itu oleh manusia. Sesungguhnya manusia itu amat zhalim dan amat bodoh, sehingga Allah mengazab orang-orang munafik laki-laki dan perempuan, dan orang-orang musyrikin laki-laki dan perempuan; dan Allah menerima taubat orang-orang Mukmin laki-laki dan perempuan. Dan Allah Maha Pengampun lagi Maha Penyayang." (Al-Ahzab: 72-73).
(72) Allah سبحانه وتعالى mengagungkan masalah amanah yang diama-nahkan Allah kepada orang-orang mukallaf, yang pada hakikatnya adalah mematuhi perintah-perintah dan menjauhi larangan-lara-ngan dalam kondisi tersembunyi dan rahasia sebagaimana pada kondisi terbuka; dan bahwasanya Allah سبحانه وتعالى telah menawarkannya kepada semua makhluk yang besar-besar, yaitu langit, bumi dan gunung secara sukarela (memilih), bukan mewajibkan, dan (dika-takan kepada mereka), "Kalau kamu melaksanakannya dan menu-naikannya sebagaimana mestinya, maka kamu mendapat pahala; dan jika kamu tidak melaksanakannya dan tidak menunaikannya, maka kamu akan ditimpa azab, ﴾ فَأَبَيۡنَ أَن يَحۡمِلۡنَهَا وَأَشۡفَقۡنَ مِنۡهَا ﴿ "maka semua-nya enggan untuk memikulnya dan mereka khawatir padanya" maksud-nya, takut kalau tidak sanggup mengembannya, bukan karena durhaka kepada Rabbnya, dan juga bukan karena tidak berminat kepada pahalanya. Kemudian Allah menawarkannya kepada ma-nusia dengan persyaratan tersebut di atas. Maka dia pun menerima dan menanggungnya sekalipun dia zhalim dan bodoh, dan dia pun memikul beban yang sangat berat ini.
(73) Maka manusia terbagi menjadi tiga bagian menurut pelaksanaan atau tidaknya amanat tersebut. Yaitu:(Pertama), kaum munafik. Mereka menampakkan bahwa mereka melaksanakannya secara lahir, tidak secara batin. Dan (kedua), orang-orang musyrik yang mengabaikannya secara lahir dan batin. Dan (ketiga), orang-orang Mukmin yang menunaikannya secara lahir dan batin.
Lalu Allah سبحانه وتعالى menjelaskan perbuatan tiga macam manusia ini dan apa yang pantas bagi mereka, pahala atau siksaan, seraya berfirman, ﴾ لِّيُعَذِّبَ ٱللَّهُ ٱلۡمُنَٰفِقِينَ وَٱلۡمُنَٰفِقَٰتِ وَٱلۡمُشۡرِكِينَ وَٱلۡمُشۡرِكَٰتِ وَيَتُوبَ ٱللَّهُ عَلَى ٱلۡمُؤۡمِنِينَ وَٱلۡمُؤۡمِنَٰتِۗ وَكَانَ ٱللَّهُ غَفُورٗا رَّحِيمَۢا ﴿ "Sehingga Allah mengazab orang-orang munafik laki-laki dan perempuan, dan orang-orang musyrikin laki-laki dan pe-rempuan; dan Allah menerima taubat orang-orang Mukmin laki-laki dan perempuan. Dan Allah Maha Pengampun lagi Maha Penyayang." Maka segala puji hanya untukNya, yang mana telah mengakhiri ayat ini dengan dua nama(Nya) yang sangat mulia yang menunjukkan kepada kesempurnaan ampunan Allah dan luasnya rahmatNya, serta keuniversalan kemurahanNya, padahal sesungguhnya ma-nusia-manusia yang akan diadili sangat banyak, di antara mereka ada yang tidak berhak mendapat ampunan dan rahmat karena kenifakan dan kesyirikannya.
Selesailah tafsir surat al-Ahzab, dengan segala puji bagi Allah dan pertolongan dariNya.
72- Biz emaneti göklere, yere ve dağlara arz ettik de onlar, onu yüklenmekten çekindiler ve (gereğini yerine getirememekten) korktular. Ama onu insan yüklendi. Şüphesiz o, çok zalim ve çok cahildir.
73- (Bu emanetin sonucunda) Allah, münafık erkeklerle münafık kadınlara, müşrik erkeklerle müşrik kadınlara azap edecek, mü’min erkeklerle mü’min kadınların da tevbelerini kabul edecektir. Allah çok bağışlayıcıdır, pek merhametlidir.
72. Yüce Allah, “emanet”in şanını yüceltmektedir ki bu emanet, mükelleflere verdiği açıktan olduğu gibi gizli hallerde de emirleri yerine getirmek ve haramlardan sakınmak vazifesidir.
Bu emaneti pek büyük varlıklar olan göklere, yere ve dağlara arz ve takdim ettiğini bildirmektedir ki bu teklif, kesin bir emir suretinde değil, muhayyerlik şeklinde idi. Yani onlara: Eğer sizler, bu emanetin gereğini yerine getirir, hakkını gereğince ifa edecek olursanız sizler için mükâfat vardır; gereğini yerine getirmeyecek, hakkını da eda etmeyecek olursanız o takdirde cezalandırılacaksınız, denildi.
Ama “onu yüklenmekten çekindiler ve (gereğini yerine getirememekten) korktular.” Kendilerine yükletilecek bu yükü taşıyamamaktan korktular. Yoksa ne Rablerine isyan maksadı ile ne de O’nun vereceği mükâfata muhtaç olmadıklarından değil.
Yüce Allah ise bu emaneti sözü geçen şarta bağlı olarak insana teklif etti. O da bunu kabul etti. Zalimliğine ve bilgisizliğine rağmen bunu alıp yüklendi, bu ağır yükün altına girdi.
Bu emanetin gereklerini yerine getirip getirmemek bakımından insanlar üç kısma ayrılır: Münafıklar bu emaneti zahiren yerine getirirler, batınen getirmezler. Müşrikler hem zahiren hem batınen bu emaneti yerine getirmeyi terk ederler. Müminler ise bunun gereklerini hem zahiren hem batınen yerine getirirler.
İşte Yüce Allah, bu üç kısmın amellerini ve onların karşı karşıya kalacakları mükâfat ve cezayı söz konusu ederek şöyle buyurmaktadır:
73. Haklarında hüküm verilenlerin pek çoğu -münafık ve müşrik oluşu dolayısı ile- ilâhî mağfiret ve rahmeti hak etmemekle birlikte Allah’ın, bu âyet-i kerimeyi mağfiretinin eksiksizliğine, rahmetinin genişliğine ve cömertliğinin kapsamlılığına delâlet eden bu iki kerim ismi ile (Ğafur ve Rahim isimleri ile) nihâyetlendirdiğinden dolayı Yüce Allah’a hamd-u senâ olsun.
Ahzâb Sûresi’nin tefsiri -Allah’ın yardımı ile- burada sona ermektedir. O’na hamdolsun.
***
Les propuse a los cielos, a la Tierra y a las montañas, que sobrellevaran las responsabilidades que transmite el Islam, pero se rehusaron a cargar con ello por temor al resultado; pero el ser humano aceptó llevar la carga. El ser humano fue injusto consigo mismo e ignorante del resultado de llevar semejante carga.
Sesungguhnya Kami telah menawarkan kewajiban-kewajiban syariat dan apa yang harus dijaga berupa harta dan rahasia kepada langit, bumi, dan gunung-gunung, namun mereka semua enggan untuk menerima amanah ini lantaran takut terhadap akibatnya, lalu manusia menerimanya dan sesungguhnya manusia itu amat zalim terhadap dirinya sendiri dan tidak mengetahui sama sekali akibat dari menerima amanah ini.
Tunay na Kami ay nag-alok ng [pagtitiwala sa] mga tungkuling pambatas at anumang nangangalaga sa mga yaman at mga lihim, sa mga langit, sa lupa, at sa mga bundok, ngunit tumanggi ang mga ito na pumasan niyon at nangamba ang mga ito sa kahihinatnan niyan. Pumasan naman niyon ang tao; tunay na siya ay naging napakamapaglabag sa katarungan sa sarili niya, napakamangmang sa kahihinatnan ng pagpasan niyon.
لِّيُعَذِّبَ اللَّـهُ الْمُنَافِقِينَ وَالْمُنَافِقَاتِ (with the result that Allah will punish the hypocrites, men and women, and the Mushriks, men and women, and will accept the repentance of the believing men and women. Surely Allah is Most-Forgiving, Very-Merciful. [ 73]) The letter 'lam' used in the beginning of this verse is not for mentioning the cause or aim, as generally understood in common usage, but it is the lam of 'aqibah in the terminology of Arabic linguistics. It points out to the end of something, as it appears in a line of Arabic poetry which reads:
لِدُوا لِلمَوتِ وَ ابنُوا لِلخَرَابِ
'Be born only to be dead and build only to be ruined'.
It does not mean that the aim of one's birth was to be dead or that the aim of constructing of a building was that it could be ruined, but it simply means that the end of everyone born is death and the end of every building is falling into ruins.
The sense of the verse is that, as a result of man's assumption of responsibility for the trust, mankind will split in two groups: (1) Disbelievers, hypocrites and others who will rebel against Divine orders and become wasters of the great 'trust'. They will be punished. (2) There will be believing men and believing women who, through their obedience to Divine injunctions, will fulfill the dictates of the trust reposed in them. They will be treated with mercy and forgiveness.
The Tafsir of the two words: Zalum and Jahul that has been reported above from most Tafsir authorities finds additional support in this last sentence as well - that these words are not meant for the whole mankind. In fact, they particularly refer to those individuals who wasted away the Divine trust reposed in them. And Allah, Pure and High, knows best.
The Commentary on
Surah Al-Ahzab ends here
With the help of and praise for Allah Ta’ ala
Al-lah ha de castigar a los hipócritas y a las hipócritas, a los idólatras y a las idólatras, por su hipocresía y por atribuirle copartícipes a Al-lah, pero perdonará a los hombres y mujeres creyentes que sobrellevaron la responsabilidad. Al-lah es perdonador con quienes se arrepienten y misericordioso con ellos.
L'uomo lo accettò per destino stabilito da Allāh, in modo che Allāh punisca gli uomini e le donne ipocrite, e gli uomini e le donne idolatre, per la loro ipocrisia e per aver associato altri ad Allāh; e Allāh aiuta al pentimento i credenti e le credenti, coloro che sono stati in grado di portare a termine l'incarico; e Allāh è Perdonatore nei confronti dei Suoi sudditi pentiti, Misericordioso con loro.
The human carried it as per the decree of Allah, so that Allah could then punish the male and female hypocrites and idolaters for their hypocrisy and ascribing partners with Allah, and so that He could forgive the believing men and women who carried the burden of obligation well. And Allah Forgiving of the sins of His servants who repent and is merciful to them.
Pumasan niyon ang tao ayon sa pagtatakda mula kay Allāh upang pagdusahin ni Allāh ang mga mapagpaimbabaw na mga lalaki at ang mga mapagpaimbabaw na mga babae, at ang mga tagapagtambal na mga lalaki at ang mga tagapagtambal na mga babae dahil sa pagpapaimbabaw nila at pagtatambal nila kay Allāh, at upang tumanggap si Allāh ng pagbabalik-loob sa mga lalaking mananampalataya at mga babaing mananampalataya na gumawa ng maganda sa pagpasan ng pagtitiwala sa mga tungkulin. Laging si Allāh ay Mapagpatawad sa mga pagkakasala ng sinumang nagbalik-loob kabilang sa mga lingkod Niya, Maawain sa kanila.
Manusia memikul beban amanah ini dengan takdir dari Allah, agar Allah menyiksa orang-orang munafik laki-laki dan perempuan dan orang-orang musyrik laki-laki dan perempuan karena kemunafikan dan kesyirikan mereka kepada Allah dan agar Allah mengampuni orang-orang yang beriman laki-laki dan perempuan yang telah berhasil mengemban beban amanah syariat ini. Sungguh Allah Maha Pengampun terhadap dosa-dosa orang yang bertobat kepada-Nya dari para hamba-Nya, lagi Maha Penyayang kepada mereka.
Con người gánh vác trọng trách này là do Allah đã an bày; để cho Allah trừng trị những tên đạo đức giả cả nam lẫn nữ, những người đa thần cả nam lẫn nữ; bọn chúng là những kẻ đạo đức giả và những người đa thần đối với Allah, và để Allah lượng thứ cho những người có đức tin dù nam hay nữ đang gánh vác trên mình một trọng trách thật tốt đẹp. Và Allah là Đấng Hằng Tha Thứ cho mọi tội lỗi của đám bầy tôi của Ngài biết ăn năn hối cải và Ngài cũng là Đấng Rất Mực Khoan Dung cho họ.
The offering of ‘trust’ here means a transference of power, to be used at man’s discretion. This power is something with which God has entrusted man temporarily, by way of trial, so that man of his own volition, should become obedient to God. Acceptance of this trust amounts to becoming God’s representative. One has to impose upon oneself what the stars and planets do under compulsion. In other words, surrender voluntarily to God’s will. In this universe, only God is the Lord and all things are His subjects. But, Almighty God willed that He should create independent creatures who, without any compulsion, would voluntarily do whatever God wanted them to do. This voluntary obedience constituted a great trial for mankind. The heavens, the earth and the mountains could not undertake it. However, man accepted it, in spite of the serious risks involved. Now man is God’s trustee in this world. He has to apply the rule of God to himself just as God applies it to others according to His will. Man is being put to the test and the present world is a vast examination hall. God’s trust is an extremely crucial responsibility, because it gives rise to the problem of reward and punishment. Other creatures, being helpless, are bound to conform to the will of God. So there is no question of reward or punishment for them. But, man enjoys freedom and this being so, he is deserving of reward or punishment. There is a tradition handed down from ‘Abdullah ibn ‘Abbas, which says that when Almighty God mentioned the subject of trust to Adam, he asked what was meant by trust. Almighty God replied: ‘If you perform good deeds, you will receive a reward, but if you perform bad deeds, you will be punished.’ (Tafsir ibn Kathir). The will of God has been enforced on the whole world. This same will of God has to be imposed on man of his own accord.
Čovjek, eto, uprti emanet jer je Allah tako odredio, da bi bili kažnjeni licemjeri i licemjerke zbog licemjerstva, i mnogobošci i mnogoboškinje zbog širka, te da bi Plemeniti Allah spasio i kazne poštedio vjernike i vjernice, koji su izvršili emanet. A Allah, džellešanuhu, mnogo prašta onima koji se kaju i samilostan je spram pokajnika.
L’être humain accepta par décret d’Allah afin qu’Allah châtie les hypocrites hommes et femmes et les polythéistes hommes et femmes pour leur hypocrisie et leur polythéisme, et afin qu’Il accepte le repentir des croyants et des croyantes qui assument les charges religieuses avec excellence. Allah pardonne les péchés de Ses serviteurs qui se repentent et est miséricordieux envers eux.
Yüce Allah'ın bir takdiri olarak bu emaneti insan yüklendi. Bu; Allah'ın erkeklerden ve kadınlardan münafık ve müşrik olanları, nifakları ve Allah'a ortak koşmaları sebebi ile azaba çarptırması ve emanet sorumluluğunu güzelce yüklenen Mümin erkek ve kadınların tövbelerini kabul etmesi içindir. Allah, günahlarından tövbe eden kullarını çok bağışlayan ve onlara çok merhamet edendir.