1- Kâfir olup Allah’ın yolundan alıkoyanların amellerini Allah boşa çıkartır.
2- İman eden, salih ameller işleyen ve Muhammed’e indirilene -ki o, Rablerinden gelen hakkın ta kendisidir- iman edenlerin ise kötülüklerini örter ve hallerini düzeltir.
3- Bunun sebebi, kâfir olanların batıla uymaları, iman edenlerin ise Rablerinden gelen hakka uymalarıdır. İşte Allah, insanlara misallerini/durumlarını böyle açıklar.
(Medine’de inmiştir. 38 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1. Bu âyet-i kerimeler, mü’minlerin mükâfatlarını, isyankârların cezasını ve bunların sebebini ifade etmekte ve insanları bu hususlardan gereği gibi ibret almaya davet etmektedir. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
Allah’ı ve âyetlerini inkâr ederek “kâfir olup” hem kendilerini hem başkalarını, peygamberlerin davet ettiği şeylere iman etmek ve onlara tabi olmak demek olan “Allah’ın yolundan alıkoyanların” ve bu özellikleriyle küfrün elebaşılığını ve sapıklığın önderliğini yapanların “amellerini” Allah “boşa çıkartır.” Amelleri sebebiyle Allah, onları bedbaht kılar.
Bu, hem onların hakka ve Allah’ın dostlarına karşı tuzak kurmak üzere hazırladıkları amellerini kapsamaktadır ki Allah, onların tuzaklarını başlarına geçirir ve maksatlarına uygun hiçbir sonuç elde edemezler. Hem de karşılığında mükâfat alacaklarını umdukları amellerini kapsar ki Yüce Allah, onları da boşa çıkartır.
Buna sebep ise onların batıla tabi olmalarıdır. Batıl ise put ve heykellere ibadet etmek başta olmak üzere kendisiyle Allah rızasının gözetilmediği her türlü maksat ve yöneliştir.
Batıla yardım olsun diye yapılan ameller batıl olduklarından dolayı bu uğurda yapılan tüm ameller batıldır.
2. Allah’ın genel olarak bütün rasûllerine “iman eden” özellikle de “Muhammed’e indirilene” inanan ve üzerlerinde bulunan -vacib ve müstehap kabilinden- gerek Allah’ın haklarını gerekse de kulların haklarını yerine getirerek “salih ameller işleyen” kimselerin ise Allah, “kötülüklerini” küçükleriyle, büyükleriyle “örter.” Kötülükleri örtüldüğü takdirde de hem dünya hem de âhiret azabından kurtulurlar.
“...ve hallerini düzeltir.” Yani onların dinlerini, dünyalarını, kalplerini ve amellerini düzeltir. Mükâfat ve sevaplarını da artırarak, arındırarak düzeltir, kısaca her türlü hallerini düzeltir.
3. Buna sebep ise onların “Rablerinden gelen hakka uymalarıdır.”Hak; doğruluk, kesin inanç ve Rablerinden gelen bu yüce Kur’ân’ın ihtiva ettiği gerçeklerdir. Bu Kur’ân’ı, insanları nimetleri ile besleyen, görüp gözeten, lütfuyla onların işlerini çekip çeviren indirmiştir. O, onları hak ile terbiye etmiş, onlar da bu hakka uyduklarından ötürü işleri salâh bulmuştur. Onların nihai maksatları, bâki ve apaçık hak olan Allah’a ait hak ile alakalı olduğundan, onları buna ulaştıran yol da buna elverişli, kalıcı ve mükâfaatı da bâki olan bir yoldur.“İşte Allah, insanlara misallerini/durumlarını böyle açıklar.” Çünkü Yüce Allah, onlara kimlerin hayırlı, kimlerin şerli olduğunu açıklamış, onların her birinin hangi niteliklerle tanınıp ayırt edilebileceklerini belirtmiştir:“Ta ki helâk olan kişi apaçık bir delil üzere helâk olsun. Hayatta kalan kişi de apaçık bir delil üzere yaşasın.”(el-Enfâl, 8/42)
Allāh ha vanificato le azioni di coloro che non credono in Allāh e che sviano la gente dalla religione di Allāh.
Those who reject Allah and turn people away from Allah’s religion, Allah will nullify their deeds.
Ang mga tumangging sumampalataya kay Allāh at nagpalihis sa mga tao palayo sa relihiyon ni Allāh ay magpapawalang-saysay si Allāh sa mga gawa nila.
Silni će Allah poništiti djela onih koji ne vjeruju u Allaha i koji odvraćaju svijet od robovanja Allahu.
Which was revealed in Al-Madinah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Reward of the Disbelievers and the Believers Allah says,
الَّذِينَ كَفَرُواْ
(Those who disbelieve) meaning, in the Ayat of Allah.
وَصُدُّواْ
(and hinder (men)) Others.
عَن سَبِيلِ اللَّهِ أَضَلَّ أَعْمَـلَهُمْ
(from the path of Allah, He will render their deeds vain.) meaning, He renders their deeds vain and futile, and He denies them any rewards or blessings for them. This is similar to His saying,
وَقَدِمْنَآ إِلَى مَا عَمِلُواْ مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَآءً مَّنثُوراً
(And We will approach what they have done of deeds and make them as dispersed dust.) (25:23) Allah then says,
وَالَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ
(And those who believe and do righteous good deeds,) Which means that their hearts and souls have believed, and their limbs and their hidden and apparent acts have complied with Allah's Law.
وَءَامَنُواْ بِمَا نُزِّلَ عَلَى مُحَمَّدٍ
(And believe in that which has been sent down to Muhammad) Adding this statement to the previous one is a method of adding a specific meaning to a general one. This provides proof that after Muhammad's advent, believing in him is a required condition for the true faith. Allah then says,
وَهُوَ الْحَقُّ مِن رَّبِّهِمْ
(For it is the truth from their Lord.) which is a beautifully placed parenthetical clause. Thus, Allah says,
كَفَّرَ عَنْهُمْ سَيِّئَـتِهِمْ وَأَصْلَحَ بَالَهُمْ
(He expiates from them their sins and amends their Bal.) Ibn `Abbas, said, "This means their matter." Mujahid said, "This means their affair." Qatadah and Ibn Zayd both said, "Their condition." And all of these are similar in meaning. It has been mentioned (from the Prophet ) in the Hadith of the responding to one who sneezes,
«يَهْدِيكُمُ اللهُ وَيُصْلِحُ بَالَكُم»
(May Allah guide you and rectify your (Bal) affairs.) Then Allah says,
ذَلِكَ بِأَنَّ الَّذِينَ كَفَرُواْ اتَّبَعُواْ الْبَـطِلَ
(That is because those who disbelieve follow falsehood,) meaning, `We only invalidate the deeds of the disbelievers and overlook the sins of the righteous, and amend their affairs, because those who disbelieve follow false- hood.' Meaning, they choose falsehood over the truth.
وَأَنَّ الَّذِينَ ءَامَنُواْ اتَّبَعُواْ الْحَقَّ مِن رَّبِّهِمْ كَذَلِكَ يَضْرِبُ اللَّهُ لِلنَّاسِ أَمْثَـلَهُمْ
(while those who believe follow the truth from their Lord. Thus does Allah set forth for the people their parables.) Thus He makes the consequence of their actions clear to them, and He shows them where they will end in their next life -- and Allah knows best.
A aquellos que rechazan a Al-lah y alejan a las personas de Su religión, Al-lah les anulará sus obras.
Commentary
Another name of Surah Muhammad is Surah Al-Qital [ Surah of war ] because this Surah lays down the rules of Jihad and Qital [ i.e. armed struggle in the cause of Allah ]. This Surah was revealed immediately after migration to Madinah. Ibn ` Abbas ؓ is reported to have said regarding Verse 13 كَأَيِّن مِّن قَرْيَةٍ “ And how many a city ... have We destroyed!,..." that it was revealed in Makkah, because it was revealed at a time when the Holy Prophet ﷺ left Makkah with the intention of migration, and looked at the sacred city of Makkah and the Holy Ka'bah and said: "You are the dearest of all cities to me in the world. Had it not been for Makkans driving me out from this place, I would never have given up this Holy City." According to the technical parlance of the Qur'anic commentators, verses revealed in the course of migration from Makkah to Madinah are regarded as Makki. In sum, the Surah was revealed immediately after migration to Madinah, reaching shere, ordinances relating to jihad and war with infidels were revealed.
In the phrase صَدُّوا عَن سَبِيلِ اللَّـهِ "prevented (others) from Allah's way" (47:1), "Allah's way" refers to Islam. The phrase أَضَلَّ أَعْمَالَهُمْ "He (Allah) has rendered their deeds vain" (47:1) includes actions which are good in themselves, as for instance, helping and assisting the destitute, supporting and protecting the neighbours, generosity, charity and other good deeds. These deeds are, though, good and righteous in themselves, in the Hereafter they will yield benefit only if blessed with faith, because faith is a necessary condition for the credibility of good actions. Thus these righteous deeds will be of no use to the infidels in the Hereafter. The disbelievers take their comfort in this worldly life as a reward of their good deeds. In the Hereafter they will be punished with Hell-fire.
Allah Teâlâ; kafir olup, insanları Allah’ın dininden saptıranların amellerini iptal edip boşa çıkarmıştır.
"Orang-orang yang kafir dan menghalang-halangi (manusia) dari jalan Allah, Allah menghapus perbuatan-perbuatan mereka. Dan orang-orang yang beriman (kepada Allah) dan mengerjakan amal-amal shalih dan beriman (pula) kepada apa yang diturunkan kepada Muhammad dan itulah yang hak dari Rabb mereka, Allah menghapus kesalahan-kesalahan mereka dan memperbaiki keadaan mereka. Yang demikian adalah karena sesungguhnya orang-orang kafir mengikuti yang batil dan sesungguhnya orang-orang yang beriman mengikuti yang hak dari Rabb mereka. Demikianlah Allah membuat untuk manusia perbandingan-perbandingan bagi mereka." (Muhammad: 1-3).
Madaniyah
"Dengan Menyebut Nama Allah yang Maha Pengasih Lagi Maha Penyayang."
(1) Ayat-ayat ini mencakup penjelasan tentang balasan bagi orang-orang yang beriman, hukuman bagi orang-orang yang durhaka, sebab dari semua itu, dan seruan untuk manusia agar mengambil pelajaran dari semua itu.
Allah سبحانه وتعالى berfirman, ﴾ ٱلَّذِينَ كَفَرُواْ وَصَدُّواْ عَن سَبِيلِ ٱللَّهِ ﴿ "Orang-orang yang kafir dan menghalang-halangi (manusia) dari jalan Allah." Mereka adalah para pembesar orang-orang kafir dan pemimpin kesesatan, orang-orang yang menyatukan antara kekufuran terhadap Allah سبحانه وتعالى dan ayat-ayatNya serta menghalangi diri mereka sendiri dan orang lain dari jalan Allah سبحانه وتعالى, yaitu menghalangi dari keimanan yang diserukan oleh para rasul dan para pengikutnya; mereka itulah orang-orang yang, ﴾ أَضَلَّ أَعۡمَٰلَهُمۡ ﴿ "Allah menghapus perbuatan-perbuatan mereka." Artinya, dihapus dan mereka dibuat menderita karena perbuatan-perbuatan mereka sendiri. Perbuatan-perbuatan mereka ini mencakup perbuatan yang dilakukan untuk mengelabui kebe-naran dan menipu para wali Allah سبحانه وتعالى, tapi Allah سبحانه وتعالى mengembalikan efek buruk tipu daya mereka itu pada diri mereka sendiri, mereka sama sekali tidak mendapatkan apa yang mereka inginkan. Per-buatan-perbuatan yang mereka harapkan mendapatkan pahala itu dihapus oleh Allah سبحانه وتعالى dari mereka. Penyebab semua itu adalah karena mereka mengikuti kebatilan, yaitu semua tujuan yang tidak diinginkan untuk mencari keridhaan Allah سبحانه وتعالى seperti menyembah berhala dan patung dan juga perbuatan-perbuatan yang bertujuan untuk menolong kebatilan, perbuatan yang dilakukan untuk men-dukung kebatilan sama-sama batil.
(2) Sedangkan ﴾ وَٱلَّذِينَ ءَامَنُواْ ﴿ "orang-orang yang beriman," ter-hadap apa yang diturunkan Allah سبحانه وتعالى kepada para RasulNya secara umum dan kepada Nabi Muhammad a secara khusus, ﴾ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ ﴿ "dan mengerjakan amal-amal shalih," dengan mengerjakan kewajiban-kewajiban terhadap hak-hak Allah سبحانه وتعالى dan hak-hak manusia, baik yang bersifat wajib maupun anjuran, ﴾ كَفَّرَ عَنۡهُمۡ سَيِّـَٔاتِهِمۡ ﴿ "Allah menghapus kesalahan-kesalahan mereka," yang kecil dan yang besar, dan ketika kesalahan-kesalahan mereka telah dihapus, mereka pun selamat dari azab dunia dan akhirat, ﴾ وَأَصۡلَحَ بَالَهُمۡ ﴿ "dan memperbaiki keadaan mereka." Yakni, Allah سبحانه وتعالى akan memperbaiki agama, dunia, hati, dan perbuatan mereka serta memperbaiki pahala mereka dengan diperbanyak dan dibersihkan serta memperbaiki semua hal ihwal mereka.
(3) Penyebab semua itu adalah karena mereka mengikuti kebenaran yang lurus dan meyakininya serta semua yang dikan-dung oleh al-Qur`an yang agung ini yang berasal dari Rabb mereka yang meramu mereka dengan nikmat dan mengatur mereka dengan kelembutan. Allah سبحانه وتعالى menggembleng mereka dengan kebenaran, mereka pun mengikuti kebenaran itu hingga semua hal mereka menjadi baik. Dan karena tujuan yang dimaksudkan untuk mereka itu berhubungan dengan kebenaran yang bersumber dari Allah سبحانه وتعالى Yang Mahakekal, Mahabenar dan Mahanyata, maka sarana akan tetap ada, dan pahalanya pun tetap mengalir.
﴾ كَذَٰلِكَ يَضۡرِبُ ٱللَّهُ لِلنَّاسِ أَمۡثَٰلَهُمۡ ﴿ "Demikianlah Allah membuat untuk manusia perbandingan-perbandingan bagi mereka." Seperti itulah Allah سبحانه وتعالى mem-buat perumpamaan untuk manusia yang menjelaskan orang-orang yang baik dan orang-orang yang jahat. Masing-masing dari kedua golongan tersebut diberi sifat yang bisa diketahui dan dibedakan. Semua itu adalah agar orang-orang yang binasa, binasa setelah bukti nyata datang kepadanya, dan orang-orang yang hidup juga hidup dengan bukti nyata.
Những kẻ phủ nhận nơi Allah và lôi kéo nhân loại ra khỏi tôn giáo của Allah thì những việc làm thiện của chúng sẽ không có giá trị đối với Allah
Ceux qui mécroient en Allah et détournent les gens de la religion d’Allah, Allah invalidera leurs œuvres.
Orang-orang yang kafir terhadap Allah dan mengalihkan manusia dari agama Allah, Allah membatalkan perbuatan mereka.
Allah'a iman edenler, salih ameller işleyenler ve Allah'ın, resulü Muhammed -sallallahu aleyhi ve sellem-'e hak olarak indirmiş olduğuna iman edenler var ya; Allah onların günahlarını örtmüştür, onları günahlarından dolayı sorumlu tutmayacaktır. Yüce Allah, onların dünyevi ve uhrevi işlerini düzeltmiştir.
Ang mga sumampalataya kay Allāh at gumawa ng mga gawang maayos at sumampalataya sa pinababa ni Allāh sa Sugo Niyang si Muḥammad (basbasan siya ni Allāh at batiin ng kapayapaan) – at ito ay ang katotohanan mula sa Panginoon nila – ay magtatakip-sala Siya sa kanila sa mga masagwang gawa nila kaya hindi Niya sila sisisihin dahil sa mga ito at magsasaayos Siya para sa kanila ng mga kapakanan nilang pangmundo at pangkabilang-buhay.
A aquellos que creen en Al-lah y hacen obras justas, y creen en lo que Al-lah le ha revelado a Su mensajero Mujámmad (y lo que Él le ha revelado es la Verdad de parte de su Señor), Él les perdonará sus errores y no se los tendrá en cuenta, además corregirá sus asuntos en este mundo y en el Más Allá.
وَآمَنُوا بِمَا نُزِّلَ عَلَىٰ مُحَمَّدٍ
…and believed in that which is revealed to Muhammad …(47:2)
Although the previous sentence has referred to faith and righteous deeds which includes faith in the messenger-ship of the Holy Prophet Muhammad ﷺ and the revelation that was sent down to him, this sentence specifies explicitly the fact that the actual basis of faith is to embrace all the teachings of the Last Holy Prophet ﷺ .
The word " بال (bal) in وَأَصْلَحَ بَالَهُمْ "…and will set aright their state of affairs..(47:2) " is sometimes used in the sense of state of affairs and condition, and at other times in the sense of heart. Here it could refer to both the senses. In the first sense, it means that Allah has set all their affairs aright, that is, He has set aright all their matters of this world and of the Hereafter. In the second sense, it would mean that Allah has improved their hearts. This also has the same implication, that is, corrected all their works, because correction of works is a logical result of improvement of heart, both being necessary to each other.
Those who have faith in Allah and do righteous deeds, and have faith in what Allah has revealed to His Messenger Muhammad - and what He has revealed to His Messenger Muhammad is the truth from their Lord - He will remit from them their wrongdoings and wont take them to task, and He will set right their affairs in this world and the Hereafter.
A oni koji vjeruju u Svevišnjeg Allaha i čine dobra djela, te vjeruju u Kur’an, istinu koju je objavio Poslaniku, sallallahu alejhi ve sellem – njihove će grijehe Plemeniti Allah sakriti i oprostiti, a neće ih kazniti, popravit će njihovo stanje na oba svijeta.
Sebaliknya, orang-orang yang beriman kepada Allah dan mengerjakan amal saleh serta beriman kepada apa yang diturunkan Allah kepada Rasul-Nya, Muhammad, yang merupakan kebenaran dari Tuhan mereka, Allah menghapuskan kesalahan-kesalahan mereka sehingga tidak membalas mereka karenanya dan memperbaiki urusan dunia dan akhirat mereka.
Và những người có đức tin nơi Allah và làm những việc ngoan đạo, tin những gì được Allah ban xuống cho Thiên sứ của Ngài là Muhammad, và tin Nó là chân lý đến từ Thượng Đế của họ thì họ là những người sẽ được Allah xóa tội và được Ngài cải thiện mọi vụ việc của thế tục cũng như của Đời Sau.
E riguardo coloro che hanno creduto in Allāh, e che hanno compiuto buone azioni, e che hanno creduto in ciò che Allāh ha rivelato al Suo Messaggero Muħammed, pace e benedizioni di Allāh su di lui, verità da parte del loro Dio, Egli ha perdonato i loro peccati e non li rimprovera per essi, e ha migliorato le loro condizioni in questo mondo e nell'Aldilà.
Quant à ceux qui croient en Allah, accomplissent de bonnes œuvres et croient en ce qu’Allah a révélé à Son Messager Muħammad (qui est la vérité provenant de leur Seigneur), alors Allah expiera leurs péchés et ne leur en tiendra pas rigueur, et améliorera leurs affaires du bas monde et de l’au-delà.
İki gruba verileceği zikredilen bu karşılık, kâfirlerin Allah'ı inkâr edip batıla tabi olmaları; Allah'a iman edenlerin ise Rablerinden gelen hak hususunda Allah'ın resulüne tabi olmaları sebebiyledir. Uğrunda çabaladıkları şeylerin farklı olması sebebi ile bu iki grubun alacakları karşılık farklıdır. Allah'ın bu iki grup hakkındaki hükmünü beyan ettiği gibi bunlar; Müminler grubu ve kâfirler grubudur. İşte Yüce Allah, her grubun kendi benzerini bulması için insanlara örneklerini böyle verir.
Phần đền bù dành cho hai nhóm người được đề cập đó là do những ngươi phủ nhận nơi Allah luôn đi theo điều ngụy tạo còn những người có đức tin nơi Allah và Thiên Sứ của Ngài thì luôn đi theo chân lý từ nơi Thượng Đế của họ. Bởi thế, phần đền bù có sự khác biệt tùy theo con đường họ đi như Allah đã phân xử về hai nhóm: Một nhóm có đức tin và một nhóm vô đức tin.Allah dùng hình ảnh của họ để làm thí dụ cho nhân loại với mục đích để nhân loại lấy đó làm bài học.
In ancient Arabia, the deeds of those who denied the prophethood of the Prophet Muhammad and opposed him, counted for nothing. In other words, since they did not prove to be religious on the level of moral awareness, their achievements, performed as a matter of conventional and traditional religiosity, became valueless. The people of ancient Arabia used to consider themselves the community of Abraham and Ishmael. They also had the honour of being the custodians of the Kabah. The customs of prayer, fasting and Hajj in some form or the other were also prevalent among them. The serving of Hajj pilgrims, good treatment of relatives, and hospitality towards guests were also social requirements. Though the ancient Arabs acquitted themselves well on all these scores, their actions were not the outcome of their conscious religiousness. They performed all these deeds simply because it had been the custom to do so for centuries. In order to recognise the prophet of the time, it was necessary for them to have heightened their own awareness. At that time, the force of ancient traditions had not yet built up around the Prophet Muhammad. Therefore, only one who was capable of recognising reality through deep personal perception could have acknowledged him. In this context, when they rejected their contemporary prophet, it was clearly established that their religiousness was based purely on tradition and not on personal realization. And God requires religiousness in spirit not in form devoid of spirit. Those, however, who embraced the faith of the Prophet of their own times, proved that they were capable of being religious at a heightened level of consciousness.
La ricompensa delle due fazioni menzionata è diversa, poiché, in verità, coloro che hanno rinnegato Allāh hanno seguito la falsità, mentre coloro che hanno creduto in Allāh e nel Suo Messaggero hanno seguito la verità del loro Dio, così la loro retribuzione è differente, poiché le loro azioni sono differenti. Così come Allāh ha chiarito il Suo decreto riguardo le due fazioni, credenti e miscredenti, Allāh presenta alla gente degli esempi affinché ognuno abbia il destino che gli spetta.
Cette rétribution réservée aux deux camps est ainsi, car ceux qui mécroient en Allah suivent le faux, tandis que ceux qui croient en Allah et Son Messager suivent la vérité provenant de leur Seigneur. Leur rétribution diffère donc en raison des voies qu’ils empruntent. Tout comme Allah énonce Son jugement au sujet des deux partis, les croyants et les mécréants, Il énonce aux gens des exemples afin qu’ils raisonnent par analogie.
La recompensa mencionada para los dos grupos se debe a que los que rechazan a Al-lah han seguido la falsedad, y los que creen en Al-lah y Su Mensajero han seguido la verdad de su Señor. Por lo tanto, su recompensa difiere al igual que sus esfuerzos. Así como Al-lah mostró Su decisión acerca de los dos grupos, el grupo de los creyentes y el de los incrédulos, Al-lah otorga ejemplos a las personas para que reflexionen sobre su realidad.
Allah će u zabludu odvesti nevjernike, a uputit će vjernike zato što nevjernici slijede šejtana, a vjernici, koji vjeruju u Allaha i Poslanika, slijede istinu. Eto zbog čega se njihov položaj razlikuje. Kao što je Allah objasnio položaj vjernikā i nevjernikā, tako navodi primjere ljudima. Dobri su s dobrima, a zli sa zlima.
Balasan yang disebutkan untuk dua golongan itu disebabkan karena orang-orang yang kafir kepada Allah mengikuti kebatilan dan orang-orang yang beriman kepada Allah dan Rasul-Nya mengikuti kebenaran dari Tuhan mereka. Sebab itu, balasan bagi mereka berbeda karena perbedaan perbuatan mereka. Sebagaimana Allah telah menerangkan hukum-Nya pada dua golongan ini; golongan orang-orang yang beriman dan golongan orang-orang yang kafir, Allah juga menjadikan mereka sebagai permisalan untuk manusia sehingga suatu golongan digabungkan dengan yang sama dengannya.
That mentioned recompense for the two groups is because those who reject Allah followed falsehood, and those who have faith in Allah and His Messenger followed the truth from their Lord. Thus, their recompense differs just as their efforts differed. Just as Allah showed His decision about the two groups, the group of the believers and the group of the disbelievers, Allah gives people their examples, so that similar things are linked.
Ang ganting nabanggit na iyon para sa dalawang pangkat ay dahilan sa ang mga tumangging sumampalataya kay Allāh ay sumunod sa kabulaanan at ang mga sumampalataya naman kay Allāh at sa Sugo Niya ay sumunod sa katotohanan mula sa Panginoon nila, kaya nagkaiba ang ganti sa dalawa dahil sa pagkakaiba ng pagsisikap ng dalawa. Gaya ng paglilinaw ni Allāh ng kahatulan Niya sa dalawang pangkat, ang pangkat ng mga mananampalataya at ang pangkat ng mga tagatangging sumampalataya, naglalahad si Allāh para sa mga tao ng mga paghahalintulad nila kaya inuugnay Niya ang kapareho sa kapareho nito.
Vjernici, kad se sukobite s nevjernicima, hrabro se protiv njih borite i po vratovima ih sabljama udarajte, a kad im nanesete velike gubitke i oslabite njihovu snagu, tad ih vežite, pa ih poslije dobročinstveno zarobljeništva oslobodite ili za njih otkupninu tražite, odnosno za druge ih zarobljene muslimane zamijenite, postupajući u skladu s interesima; tako postupajte sve dok rat ne prestane njihovim primanjem islama ili do mirovnog ugovora sa njima. Allah je tako propisao da bi pomoću nevjernikā vjernike iskušao; to su neki Božiji propisi u pogledu borbe. A da Svemogući Allah hoće, savladao bi nevjernike a da se vjernici uopće ne bore, međutim, propisao je vjernicima borbu protiv nevjernikā kako bi se znalo ko je iskren a ko lažac, i kako bi ukazao na one koji pomažu islam, i kako bi se očuvao princip odbrane vjere. Nagradu onog ko pogine na Allahovu putu s namjerom uzdizanja Allahove riječi – Sveznajući će Allah sačuvati, neće takvom propasti uloženi trud, a onaj nevjernik koji pogine od ruke vjernika ide u Vatru.
Cuando los creyentes enfrenten a esos incrédulos que los atacan, que golpeen sus cuellos con sus espadas y persistan en la luchar contra ellos hasta erradicar su maldad. Si toman cautivos durante el combate tienen distintas opciones según el interés común: pueden ser gentiles con ellos y liberarlos sin rescate, pedir rescate por ellos, ejecutarlos o mantenerlos cautivos. Manténganse firmes en la lucha hasta que la guerra termine mediante la aceptación de los incrédulos del Islam, o mediante la celebración de un tratado de paz con ellos. La mencionada prueba de los creyentes con los incrédulos, la alternancia de fortunas y la victoria de uno sobre el otro, es decisión de Al-lah. Si Al-lah hubiera querido derrotar a los incrédulos sin luchar, lo habría hecho, pero ordenó esforzarse en Su camino para probar a algunos de ustedes. Al-lah prueba quién lucha entre los creyentes y quién no. A aquellos que mueren en el camino de Al-lah, Al-lah nunca les anulará sus obras y su destino será el Paraíso.
When you, O believers, face those disbelievers who wage war against you then strike their necks with your swords, and persist in fighting them until you subdue them and eradicate their power. Once you have subdue them, tie the chains of the captives. When you capture them you have the option, as per the demand of interests, of being graceful to them by releasing them for no ransom, ransoming them for wealth or something else, killing them, or enslaving them. Continue fighting and capturing them until the war ends by the disbelievers’ accepting Islam or by your entering into a treaty with them. The mentioned trial of the believers with the disbelievers, the alternation of fortunes and the victory of one over the other, is Allah’s decision. If Allah willed to defeat the disbelievers without a fight, He would have done so, but He ordained striving in His path to test some of you with others. He tests who of the believers fights and who doesn’t. He tests the disbeliever with the believer: If the believer is killed he enters Paradise and if the believer kills him he enters the fire. Those who are killed in Allah’s path, Allah will never nullify their deeds.
Ô croyants, lorsque vous faites face aux mécréants qui vous combattent, frappez leurs cous avec vos sabres et continuez à les combattre pour en tuer le plus grand nombre et les affaiblir. Puis après en avoir tué le plus grand nombre, entravez solidement ceux parmi eux que vous avez fait prisonniers et décidez de leur sort selon ce que dicte votre intérêt: soit vous leur faites la faveur de les libérer sans contrepartie ou contre une rançon, ou alors vous prenez une autre décision en ce qui les concerne. Continuez de les combattre et de les emprisonner, jusqu’à ce que ces mécréants se convertissent ou que soit conclu un traité avec eux qui fasse cesser la guerre. Cette épreuve infligée aux croyants et l’alternance des victoires et des défaites est un jugement d’Allah, mais si Allah voulait défaire les mécréants sans combat, Il le ferait. Seulement, il a prescrit le jihâd afin de vous éprouver les uns par les autres et tester qui des croyants combattra et qui ne combattra pas. Il le prescrivit également afin que le mécréant soit éprouvé par le croyant: s’il tue le croyant, ce dernier ira au Paradis et s’il est tué par le croyant, il ira en Enfer. Allah n’invalidera pas les œuvres de ceux qui sont tués pour la cause d’Allah.
Hỡi những người có đức tin, khi các ngươi giáp mặt với những kẻ vô đức tin trên chiến trường thì các ngươi hãy đánh vào cổ của chúng bằng thanh gươm của các ngươi, các ngươi cứ tiếp tục chiến đấu với chúng cho đến khi các ngươi thắng được chúng, và khi các ngươi đã thắng được chúng thì các ngươi hãy trói chúng lại làm tù binh, và khi các ngươi đã bắt chúng làm tù binh thì các ngươi được quyền chọn lựa xử lý chúng tùy theo những gì mang tính cải thiện, các ngươi có thể thả chúng tự do mà không đòi tiền chuộc hoặc các ngươi có thể đòi tiền chuộc nếu các ngươi muốn, cứ như thế cho đến khi cuộc chiến chấm dứt. Việc Allah thử thách những người có đức tin bởi những người vô đức tin thông qua sự chiến đấu và người này thắng người kia là lệnh truyền của Allah. Quả thật, nếu muốn Ngài sẽ giúp những người vô đức tin giành chiến thắng mà không đến cuộc chiến, tuy nhiên bởi vì đó luật Jihad để Ngài thử thách người này trước người kia, thử thách người có đức tin đi chiến đấu và người có đức tin không tham gia chiến đấu. Bởi thế, người có đức tin bị giết sẽ đi vào Thiên Đàng còn kẻ vô đức tin bị giết sẽ đi vào Hỏa Ngục. Và những ai hy sinh trên con đường của Allah thì Ngài sẽ không bao giờ làm mất công lao của họ.
Kaya kapag nakipagkita kayo, O mga mananampalataya, sa mga nakikipagdigma kabilang sa mga tumangging sumampalataya ay tumaga kayo sa mga leeg nila sa pamamagitan ng mga tabak ninyo. Magpatuloy kayo sa pakikipaglaban sa kanila hanggang sa maparami ninyo sa kanila ang napatay saka napuksa ninyo ang lakas nila. Kapag naparami ninyo sa kanila ang napatay ay higpitan ninyo ang mga gapos sa mga bihag. Saka kapag nakabihag kayo sa kanila ay nasa inyo ang pagpipilian alinsunod sa hinihiling ng kapakanan sa pagitan ng pagmamagandang-loob sa kanila sa pamamagitan ng pagkakaloob ng kalayaan sa kanila nang walang kapalit, o pagpapatubos sa kanila kapalit ng salapi o iba pa rito. Magpatuloy kayo sa pakikipaglaban sa kanila at pagbihag sa kanila hanggang sa magwakas ang digmaan sa pamamagitan ng pagyakap sa Islām ng mga tagatangging sumampalataya o pakikipagkasunduan nila. Ang nabanggit na iyon na pagsubok sa mga mananampalataya sa pamamagitan ng mga tagatangging sumampalataya at pagpapasalit-salitan ng mga araw at pagwawagi ng iba sa kanila sa iba pa ay kahatulan ni Allāh. Kung sakaling loloobin ni Allāh ang pagwawagi sa mga tagatangging sumampalataya nang walang paglalaban ay talaga sanang nagwagi Siya laban sa kanila subalit isinabatas Niya ang pakikibaka upang subukin ang iba sa kanila laban sa iba pa para masubok Niya ang nakikipaglaban kabilang sa mga mananampalataya at ang hindi nakikipaglaban. Sinusubok Niya ang tagatangging sumampalataya sa pamamagitan ng mananampalataya. Kaya kung napatay ang mananampalataya, papapasok siya sa Paraiso. Kung pinatay ng mananampalataya ang tatangging sumampalataya, papasok ang tagatangging sumampalataya sa Apoy. Ang mga pinatay sa landas ni Allāh ay hindi magpapawalang-saysay si Allāh sa mga gawa nila.
-Ey Müminler!- Size karşı savaşan kâfirler ile karşılaştığınız zaman kılıçlarınızla onların boyunlarını vurun. Onlardan çoğunu öldürene kadar onlarla savaşmaya devam edin. Böylece onların gücünü iyice kırın. Onlardan pek çok kişiyi öldürdükten sonra onları esir alın. Onları esir aldıktan sonra çıkarınız neyi gerektiriyorsa onlara ona göre davranın. İster onları karşılıksız olarak salıverin, ister bir mal yahut başka bir şey karşılığında fidye ile salıverin. Onlarla savaşmayı ve onları esir almayı kâfirler Müslüman oluncaya yahut sizinle anlaşıncaya kadar devam ettirin. İşte burada zikredilmiş olanlar; Müminlerin kâfirler ile imtihanı, bazı zamanlarda Müslümanların ve bazı zamanlarda da kâfirlerin birbirlerine galip gelmesi Allah'ın hükmüdür. İşte böyle! Eğer Allah dileseydi, iman edenler kâfirlere karşı savaş yapmadan da galip gelirdi. Fakat O; sizi birbiriniz ile imtihan etmek için cihadı meşru kıldı. Böylece O; Müminlerden kim savaşacak kim de savaşmayacak onu imtihan eder. Aynı şekilde kâfiri, Mümin ile imtihan eder. Eğer Mümin öldürülürse cennete girer. Eğer Mümin kimse kâfiri öldürürse bu durumda kâfir cehenneme girer. Allah yolunda öldürülenlerin amellerini Allah Teâlâ asla boşa çıkarmayacaktır.
Se incontrate, o credenti, i combattenti miscredenti, tagliate i loro colli con le vostre spade e continuate a combatterli finché i loro morti non aumentano, così da indebolirli. Se aumentano i loro morti, legate bene i prigionieri. Quando li farete prigionieri, scegliete in base alle necessità della situazione: lasciarli andare senza chiedere riscatto, oppure chiedere il loro riscatto in denaro o altro. Continuate a combatterli e a prenderli prigionieri, finché la guerra non terminerà, in modo che essi si convertano all'Islam oppure si raggiunga un accordo. La lotta contro i miscredenti menzionata è una prova per i credenti, e la variazione dei giorni, con la vittoria degli uni o degli altri, è la volontà di Allāh. Se Allāh avesse voluto, avrebbe sconfitto i miscredenti senza combattere; tuttavia, decretò la Lotta per mettervi alla prova, così da distinguere il credente che combatte da quello che non combatte, e per mettere alla prova il miscredente con il credente, in quanto, se uccidesse il credente, quest'ultimo andrebbe in Paradiso, mentre, se venisse ucciso dal credente, finirebbe nel Fuoco. Allāh non vanifica le azioni di coloro che vengono uccisi per la causa di Allāh.
The Command to strike the Enemies' Necks, tighten Their Bonds, and then free Them either by an Act of Grace or for a Ransom
Guiding the believers to what they should employ in their fights against the idolators, Allah says,
فَإِذَا لَقِيتُمُ الَّذِينَ كَفَرُواْ فَضَرْبَ الرِّقَابِ
(So, when you meet those who disbelieve (in battle), smite their necks) which means, `when you fight against them, cut them down totally with your swords.'
حَتَّى إِذَآ أَثْخَنتُمُوهُمْ
(until you have fully defeated them,) meaning, `you have killed and utterly destroyed them.'
فَشُدُّواْ الْوَثَاقَ
(tighten their bonds.) `This is referring to the prisoners of war whom you have captured. Later on, after the war ends and the conflict has ceased, you have a choice in regard to the captives: You may either act graciously toward them by setting them free without charge, or free them for a ransom that you require from them.' It appears that this Ayah was revealed after the battle of Badr. At that time, Allah reproached the believers for sparing many of the enemy's soldiers, and holding too many captives in order to take ransom from them. So He said then:
مَا كَانَ لِنَبِىٍّ أَن يَكُونَ لَهُ أَسْرَى حَتَّى يُثْخِنَ فِي الاٌّرْضِ تُرِيدُونَ عَرَضَ الدُّنْيَا وَاللَّهُ يُرِيدُ الاٌّخِرَةَ وَاللَّهُ عَزِيزٌ حَكِيمٌ - لَّوْلاَ كِتَـبٌ مِّنَ اللَّهِ سَبَقَ لَمَسَّكُمْ فِيمَآ أَخَذْتُمْ عَذَابٌ عَظِيمٌ
(It is not for a Prophet to have captives of war until he had made a great slaughter (among the enemies) in the land. You desire the commodities of this world, but Allah desires (for you) the Hereafter. Allah is Mighty and Wise. Were it not for a prior decree from Allah, a severe torment would have touched you for what you took.) (8:67-68) Allah's saying,
حَتَّى تَضَعَ الْحَرْبُ أَوْزَارَهَا
(...until the war lays down its burden.) Mujahid said: "Until `Isa bin Maryam (peace be upon him) descends." It seems as if he derived this opinion from the Prophet's saying,
«لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ حَتْى يُقَاتِلَ آخِرُهُمُ الدَّجَّال»
(There will always be a group of my Ummah victorious upon the truth, until the last of them fight against Ad-Dajjal.) Imam Ahmad recorded from Jubayr bin Nufayr who reported from Salamah bin Nufayl that he went to the Messenger of Allah ﷺ and said, "I have let my horse go, and thrown down my weapon, for the war has ended. There is no more fighting." Then the Prophet said to him,
«الْانَ جَاءَ الْقِتَالُ، لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى النَّاسِ، يُزِيغُ اللهُ تَعَالَى قُلُوبَ أَقْوَام، فَيُقَاتِلُونَهُمْ وَيَرْزُقُهُمُ اللهُ مِنْهُمْ حَتْى يَأْتِيَ أَمْرُ اللهِ وَهُمْ عَلَى ذلِكَ، أَلَا إِنَّ عُقْرَ دَارِ الْمُؤْمِنِينَ الشَّامُ، وَالْخَيْلُ مَعْقُودٌ فِي نَوَاصِيهَا الْخَيْرُ إِلَى يَوْمِ الْقِيَامَة»
(Now the time of fighting has come. There will always be a group of my Ummah dominant over others. Allah will turn the hearts of some people away (from the truth), so they (that group) will fight against them, and Allah will bestow on them (war spoils) from them (the enemies) -- until Allah's command comes to pass while they are in that state. Verily, the center of the believers' abode is Ash-Sham. And goodness is tied around the horses' foreheads till the Day of Resurrection.) An-Nasa'i also recorded this narration. Allah then says,
ذَلِكَ وَلَوْ يَشَآءُ اللَّهُ لاَنْتَصَرَ مِنْهُمْ
(Thus, and had Allah so willed, He could have taken vengeance against them;) which means that had He so willed, He could have taken immediate vengeance against the disbelievers with a chastisement or exemplary punishment directly from Him.
وَلَـكِن لِّيَبْلُوَ بَعْضَكُمْ بِبَعْضٍ
(but (He lets you struggle) so as to test with one another.) meaning, He has ordered Jihad and fighting against the enemies in order to try you and test your affairs. Allah also expresses His wisdom by the legislation of Jihad in the following two Surahs, Al `Iman and At-Tawbah, in which He says,
أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَـهَدُواْ مِنكُمْ وَيَعْلَمَ الصَّـبِرِينَ
(Or did you think that you would enter the Paradise before Allah had made evident those of you who fight in His cause and made evident those who are steadfast) (3:142)
قَـتِلُوهُمْ يُعَذِّبْهُمُ اللَّهُ بِأَيْدِيكُمْ وَيُخْزِهِمْ وَيَنْصُرْكُمْ عَلَيْهِمْ وَيَشْفِ صُدُورَ قَوْمٍ مُّؤْمِنِينَ - وَيُذْهِبْ غَيْظَ قُلُوبِهِمْ وَيَتُوبُ اللَّهُ عَلَى مَن يَشَآءُ وَاللَّهُ عَلِيمٌ حَكِيمٌ
(Fight them; Allah will then punish them by your hands, disgrace them, grant you victory over them, satisfy the breasts of a believing people, and remove the fury of their (the believers') hearts. Allah turns in forgiveness to whom He wills; Allah is Knowing and Wise.) ( 9:14-15)
Merit of the Martyrs
Since it is customary during wars that many of the believers die, Allah says:
وَالَّذِينَ قُتِلُواْ فِى سَبِيلِ اللَّهِ فَلَن يُضِلَّ أَعْمَـلَهُمْ
(But those who are killed in the way of Allah, He will never let their deeds be lost.) which means that He would not let their good deeds go to waste, but would rather multiply and increase them. Some of them will continue being rewarded for their good deeds for the entire length of their stay in Al-Barzakh. This has been mentioned in a Hadith recorded by Imam Ahmad in his Musnad on the authority of Kathir bin Murrah, who reported from Qays Al-Judhami, may Allah be pleased with him, that Allah's Messenger ﷺ said,
«يُعْطَى الشَّهِيدُ سِتَّ خِصَالٍ عِنْدَ أَوَّلِ قَطْرَةٍ مِنْ دَمِهِ: تُكَفَّرُ عَنْهُ كُلُّ خَطِيئَةٍ، وَيَرَى مَقْعَدَهُ مِنَ الْجَنَّةِ، وَيُزَوَّجُ مِنَ الْحُورِ الْعِين، وَيَأْمَنُ مِنَ الْفَزَعِ الْأَكْبَرِ، وَمِنْ عَذَابِ الْقَبْرِ، وَيُحَلَّى حُلَّةَ الْإِيمَان»
(As the first drop of his blood gushes forth, a martyr is granted six merits: all of his sins are forgiven, he is shown his place in Paradise, he is married to wide-eyed Huris, he is secured from the great fear (on Judgement Day) and the torment of the grave, and he is adorned with the adornments of Iman.) Ahmad was alone in recording this Hadith. Abu Ad-Darda', may Allah be pleased with him, reported that Allah's Messenger ﷺ said,
«يُشَفَّعُ الشَّهِيدُ فِي سَبْعِينَ مِنْ أَهْلِ بَيْتِه»
(A martyr is allowed to intercede for seventy members of his household. ) This was recorded by Abu Dawud, and there are numerous other Hadiths mentioning the merits of the martyrs. As for Allah's saying,
سَيَهْدِيهِمْ
(He will guide them) meaning, He will guide them to Jannah. This is similar to Allah's saying,
إِنَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ يَهْدِيهِمْ رَبُّهُمْ بِإِيمَانِهِمْ تَجْرِى مِن تَحْتِهِمُ الاٌّنْهَـرُ فِي جَنَّـتِ النَّعِيمِ
(Indeed, those who have believed and done righteous good deeds, their Lord will guide them because of their Faith: beneath them rivers will flow in the Gardens of Pleasure.) (10:9) Allah says,
وَيُصْلِحُ بَالَهُمْ
(and amend their condition.) meaning, their situation and affairs.
وَيُدْخِلُهُمُ الْجَنَّةَ عَرَّفَهَا لَهُمْ
(And (He will) admit them to Paradise, which He has made known to them.) It means that He has acquainted them with Paradise and guided them to it. Mujahid said: "The people of Paradise will be guided to their houses and dwellings and whatever sections Allah has ordained for them in it. They will not make mistakes in this, nor will they ask anyone for directions to their dwellings -- as if they had dwelt in it from the time they were first created." Al-Bukhari recorded from Abu Sa`id Al-Khudri, may Allah be pleased with him, that Allah's Messenger ﷺ said,
«إِذَا خَلَصَ الْمُؤْمِنُونَ مِنَ النَّارِ حُبِسُوا بِقَنْطَرَةٍ بَيْنَ الْجَنَّةِ وَالنَّارِ، يَتَقَاصُّونَ مَظَالِمَ كَانَتْ بَيْنَهُمْ فِي الدُّنْيَا، حَتْى إذَا هُذِّبُوا وَنُقُّوا أُذِنَ لَهُمْ فِي دُخُولِ الْجَنَّةِ، وَالَّذِي نَفْسِي بِيَدِهِ إِنَّ أَحَدَهُمْ بِمَنْزِلِهِ فِي الْجَنَّةِ أَهْدَى مِنْهُ بِمَنْزِلِهِ الَّذِي كَانَ فِي الدُّنْيَا»
(After the believers securely pass the Fire (on the Day of Judgement), they will be held back upon a bridge between Paradise and the Fire. There, they will have any acts of injustice that they committed against one another in the life of this world rectified. After they are completely purified and cleansed (from injustice), they will be admitted into Paradise. By the One in Whose Hand is my soul, each one of them will find his way to his dwelling in Paradise better than he found his way to his dwelling in the worldly life.)
Support Allah's Cause, He will then support You
Allah then says:
يأَيُّهَا الَّذِينَ ءَامَنُواْ إِن تَنصُرُواْ اللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ
(O you who believe! If you support (the cause of) Allah, He will support you and make your foothold firm.) This is similar to His saying,
وَلَيَنصُرَنَّ اللَّهُ مَن يَنصُرُهُ
(Indeed, Allah will surely support those who support Him (His cause).) (22:40) That is because the reward is comparable to the type of deed that is performed. Thus, Allah says here,
وَيُثَبِّتْ أَقْدَامَكُمْ
(and make your foothold firm.) Allah then says,
وَالَّذِينَ كَفَرُواْ فَتَعْساً لَّهُمْ
(But as for those who disbelieve -- misery awaits them) This misery is the opposite of making firm the footholds of the believers who support the cause of Allah and His Messenger . It has been confirmed in a Hadith that Allah's Messenger ﷺ said,
«تَعِسَ عَبْدُالدِّينَارِ، تَعِسَ عَبْدُالدِّرْهَمِ، تَعِسَ عَبْدُالْقَطِيفَةِ، تَعِسَ وَانْتَكَسَ وَإِذَا شِيكَ فَلَا انْتَقَش»
(Misery awaits the servant of the Dinar; misery awaits the servant of the Dirham; misery awaits the servant of velvet. Misery awaits him, and degeneracy; and if he is pricked by a thorn, may he not find anyone to pull it for him.) This means may Allah not cure him. Then Allah says,
وَأَضَلَّ أَعْمَـلَهُمْ
(and (Allah) will make their deeds vain.) meaning, He will nullify them and make them fruitless. Thus, Allah says,
ذَلِكَ بِأَنَّهُمْ كَرِهُواْ مَآ أَنزَلَ اللَّهُ
(That is because they hate that which Allah has sent down;) which means that they did not want or like what Allah revealed.
فَأَحْبَطَ أَعْمَـلَهُمْ
(so He made their deeds fruitless.)
4- İnkâr edenlerle (savaşta) karşılaştığınızda boyunlarını vurun. Onları öldürüp sindirdiğiniz zaman da artık (esirleri) sıkıca bağlayın. Sonra da onları ya bir lütuf olarak (fidye almaksızın) yahut da fidye karşılığında bırakırsınız. Savaş sona erinceye kadar (yapılması gerken budur). Bununla beraber eğer Allah dileseydi elbette onlardan intikam alırdı. Fakat kiminizi kiminizle sınamak için (cihadı emretmiştir). Allah yolunda öldürülenlere gelince Allah, onların amellerini asla boşa çıkarmayacaktır.
5- Onlara yol gösterecek ve hallerini düzeltecektir.
6- Ve onları kendilerine tanıttığı cennete koyacaktır.
4. Yüce Allah, kullarına kendilerinin maslahatına olan ve düşmanlarına karşı zafer kazanmalarını sağlayacak hususları beyan etmek üzere şöyle buyurmaktadır:“İnkâr edenlerle” savaş için “karşılaştığınızda” onlarla samimiyetle savaşın ve bu maksatla “boyunlarını vurun. Onları öldürüp sindirdiğiniz” ve onların güçlerini kırıp şerlerini önlediğinizde onları esir almanın daha uygun olduğunu görecek olursanız; “artık (esirleri) sıkıca bağlayın.” Bu kaçmalarını önlemek için bir tedbirdir. Zira onlar sıkıca bağlandığında Müslümanlar onların savaşmalarından ve şerlerinden yana güvende olurlar. Elinize esir düştüler mi, artık istediğinizi yapabilirsiniz: Dilerseniz onları “bir lütuf olarak” onlardan mal ve fidye almadan serbest bırakırsınız; “yahut da fidye karşılığında bırakırsınız.” Bu da bizzat kendilerinin ya da yakınlarının onları mal karşılığında satın alması ile yahut da onların elindeki müslüman bir esir ile takas etmek suretiyle olur.
İşte bu emir, “savaş sona erinceye kadar”yani aradaki savaş sona erip barış ve antlaşma dönemi içerisine girinceye kadar sürekli geçerli bir emirdir. Çünkü her bir konumun hükmü kendisine göredir. Bundan önceki hal, savaş halidir. Hükmü de ona göredir. Herhangi bir sebep dolayısıyla savaşın söz konusu olmadığı hallerde ise öldürmek de esir almak da söz konusu değildir.“Bununla beraber” ilâhî hüküm, mü’minlerin kâfirlerle sınanması ve aralarında zafer günlerinin dönüp dolaştırılması, birinin diğerine karşı zafer kazanması şeklindedir; ama “eğer Allah dileseydi elbette onlardan intikam alırdı.”Çünkü Yüce Allah, her şeye güç yetirendir. Tek bir sefer olsun kâfirleri muzaffer kılmamaya ve müslümanlara onları toptan imha etme imkânını vermeye kadirdir.“Fakat” bu hükmü vermesi “kiminizi kiminizle sınamak için”cihad pazarı kurulsun, bu yolla kimin doğru, kimin yalancı olduğu ortaya çıksın, iman edenler galip gelenlere tabi olmak için değil de samimi bir şekilde ve basiret içinde iman etsin, diyedir. Çünkü başkasına uyarak edilen iman, oldukça zayıftır ve böylesi bir iman, sıkıntı ve belâlarla karşılaşılması halinde sabit kalmaz.“Allah yolunda öldürülenlere gelince” onlar için pek büyük bir mükâfat ve pek güzel bir ecir vardır. Onlar, Allah’ın dini en üstün olsun diye savaşmakla emrolundukları düşmanlarıyla savaşanlardır.
İşte Allah onların “amellerini asla boşa çıkarmayacaktır.” Aksine onları kabul eder, onlar için sürekli artırır; dünya ve âhirette amellerinin hayırlı sonuçlarını ortaya çıkartır.
5. Allah “onlara” cennete ulaştıran “yolu gösterecek ve hallerini” ve işlerini “düzeltecektir” Mükâfatları da güzel ve eksiksiz olacaktır. Hiçbir şekilde onu olumsuz yönde etkileyecek bir husus içermeyecektir.
6. Öncelikle O, onların cennete olan şevklerini artırmak üzere vasıflarını onlara bildirerek tanıtmış ve kendilerine o cennete ulaştıran amelleri de bildirmiştirki bu ameller arasında Allah yolunda şehit olmak da vardır. Ayrıca onları kendilerine vermiş olduğu emirleri ve yaptığı teşvikleri yerine getirmeye muvaffak kılmıştır. İkinci olarak da O, cennete girecekleri vakit onlara kalacakları yerleri, bu cennetlerin ihtiva ettiği ebedi nimetleri ve esenlikli yaşayışı tanıtacaktır.
Commentary
This verse lays down two points of law: first, it lays down that when war breaks the might and power of the enemy, and does away with their pomp and glory, they should be arrested rather than being killed. The Muslims are then given two options regarding the prisoners of war - either confer favour on them and release them without ransom or compensation; or release them against payment of ransom. There are several ways in which ransom may be taken, for instance by exchanging Muslim prisoners of war for non-Muslim prisoners of war. It is also possible to set them free after accepting pecuniary ransom. This injunction is apparently in conflict with the rule mentioned in Surah Al-Anfal. The prisoners of the battle of Badr were released against the payment of ransom, but Allah disapproved and expressed His displeasure against those who opined in favour of releasing them on ransom. The Messenger of Allah ﷺ is reported to have said: "A grave punishment of Allah for this action of ours was very close, and if it had been meted out, no one besides ` Umar Ibn Khattab ؓ and Sa'd Ibn Mu'adh ؓ would have been spared, because only these two companions had disagreed with the idea of accepting pecuniary compensation for the release of the Prisoners of War (POW). (For details, see Ma’ ariful Quran, vol 4. pp 272-281). In short, the verses of Surah Al-Anfal prohibits release of prisoners against ransom, consequently their release without ransom would be prohibited all the more.
On the other hand, this verse of Surah Muhammad permits both the alternatives. Therefore, most of the Companions and jurists express the view that this verse of Surah Muhammad has abrogated the verse of Surah Al-Anfal. Tafsir Mazhari records this to be the opinion of Sayyidna ` Abdullah Ibn ` Umar, Hasan, ` Ata' ؓ and majority of the Companions and majority of the jurists. Among the jurists, Thawri, Shafi` I, Ahmad and Ishaq also hold this view.
Sayyidna Ibn ` Abbas ؓ says that on the occasion of the battle of Badr, the number of Muslims was small. Therefore, releasing the prisoners against ransom or releasing them as a gesture of grace were both prohibited. Finally, when Islam and Muslims went on to achieve total ascendancy, Allah Ta` ala abrogated the earlier injunction, and revealed this verse which permits both options. Qadi Thana'ullah cites this in his Tafsir Mazhari confirming that this is the authentic and preferred view, because the Holy Prophet ﷺ himself acted upon it, and after him the Righteous Caliphs also did the same. Therefore, this verse repeals the verse of Surah Al-Anfal - the reason being that the verse of Surah Al- Anfal was revealed on the occasion of the battle of Badr which took place in the 2nd year of Hijrah. The prisoners that were released by the Holy Prophet ﷺ in the battle of Hudaibiyah without ransom in the 6th year of Hijrah was in accordance with this verse of Surah Muhammad.
It is recorded in Sahih of Muslim on the authority of Sayyidna Anas ؓ that about eighty Makkans climbed down the mount Tan'im with the intention of launching a sudden attack on the Messenger of Allah ﷺ and the Muslim camp. They were all captured, but the Messenger of Allah ﷺ set them free without any compensation, lest it became the cause of war on that critical occasion. At this, the following verse of Surah Al-Fath [ 48:24] was revealed:
وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم بِبَطْنِ مَكَّةَ مِن بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ
"It is He who held their hands back from you, and your hands from them in the valley of Makkah, after giving you victory over them."
According to one version, a popular view of Imam Abu Hanifah (رح) is that setting the prisoners of war free with or without ransom is not lawful. Therefore, the Hanafi scholars regard this verse of Surah Muhammad as abrogated by the verse of Surah Al-Anfal. But Tafsir Mazhari made it clear that the verse of Surah Al-Anfal was revealed first, and the verse of Surah Muhammad later - thus the later verse repealing the earlier verse. Therefore, the preferred view of Imam A'zam - in keeping with the opinion of the great majority of the Companions ؓ and leading jurists - it is lawful, if it is in the best interest and well-being of the Muslims. From amongst the Hanafi scholars, ` Allamah Ibn Humam shows his inclination towards this view in his Fath-ul-Qadir. He writes that according to the version cited in Quduri and Hidayah, Imam Abu Hanifah does not see it permissible to set prisoners of war free against payment of ransom. But according to another version of Imam Abu Hanifah (رح) ، cited in As-Siyar-ul-Kabir, it is permitted in conformity with the majority view. Among these two versions, the latter is more likely to be his preferred view. Imam Tahawi in his Ma’ ani-l-` Athar has also regarded the latter version as that of Imam Abu Hanifah (رح) .
In sum, according to the majority of Companions ؓ and jurists, neither of the verses under discussion is abrogated. The wordings of the verses of Surah Al-Anfal and Surah Muhammad leave us with the impression that none of these two can be called the abrogator or the abrogated. In fact, they are two injunctions for different situations. The leader of the Muslims may adopt either of the options depending on the conditions and needs of the Muslims. Qurtubi, on the basis of the Holy Prophet's ﷺ practice and that of the Righteous Caliphs ؓ ، has shown that the prisoners of war were sometimes killed, sometimes enslaved, at other times they were set free against ransom, and yet at other times they were released without compensation. Exacting ransom includes exchange of non-Muslim POWs for Muslim POWs or setting non-Muslim POW free against pecuniary compensation. Having cited these cases, he says that verses that have been regarded as abrogator and abrogated are in fact Muhkam or operative and perspicuous. Thus none of them is abrogated, because when the disbelievers are arrested and come into our control, the leader of the Muslims has four options: [ 1] if he deems appropriate, he may kill them ; [ 2] if he feels that it is in the best interest of the Muslims, he may hold them in bondage; [ 3] if it is appropriate, he may release them in lieu of pecuniary ransom or in exchange of Muslim POWs ; and [ 4] if it seems proper, they may be released.
"This is the view of the scholars of Madinah, Imam Shafi` I and Abu ` Ubayd رحمۃ اللہ علیہما . Imam Tahawi cites this as the opinion of Imam Abu Hanifah (رح) as well, although his generally known view is that which we have already mentioned. [ Qurtubi: V. 16, p. 228; sentence 16].
Four Options Regarding POW
The foregoing discussion makes clear that the leader of the Muslims has four options regarding prisoners of war. There is a consensus of the entire Ummah on the permissibility of killing them and holding them in bondage. Although there is some difference of opinion on the issue of setting them free against ransom or without ransom, majority of the jurists holds the latter options lawful as well.
The Issue of Slavery in Islam
A question arises here regarding prisoners of war. There are some juristic differences whether they could be set free, but there is no difference of opinion with regard to the permissibility of the latter two cases, i.e. killing them or holding them in bondage. Why did the Qur'an not mention these two cases explicitly? It merely mentions the two cases where it is permissible to release them. Imam Fakhr-ud-din Razi responds to this in his Tafsir Kabir. He says that only those two options have been mentioned here which are not permissible to enslave Arab POW. Killing of the crippled is not lawful either. Besides, the question of killing has been dealt with elaborately earlier. [ Tafsir Kabir: p. 508; v. 7].
Another point needs consideration: the permissibility of killing and enslaving was a common knowledge; all knew that the two cases are lawful. As opposed to this, the setting free of POW was prohibited on the occasion of the battle of Badr. On the present occasion, however, the intention was to permit them to be released with or without compensation. Here, there was no need to mention cases that were already known to be permissible. Therefore, these verses are silent about them. Thus, it is not correct to conclude from these verses that after their revelation, the permission to kill or enslave them has been abrogated. If the injunction to enslave had been abrogated, its prohibition would have been mentioned somewhere in the Qur'an or in a Hadith. If this verse was an indication of its prohibition, then why were POW held in bondage by the Holy Prophet ﷺ and after him by the Companions ؓ ، so ardently dedicated to Qur'an and Hadith, in a large number of battles after the revelation of the present verses? The narratives of enslaving are recorded in such large numbers in Hadith and history with chains of transmission effectively uninterrupted that denying them would be unreasonable obstinacy.
An objection and its rebuttal
Let us now address the objection that Islam is the eat upholder of uman rights. Then h ہ w is it that it allows the enslaving of human beings?
This objection is a fallacy based on the false analogy drawn between Islamic concept of slavery and its practice in other religions and communities; whereas in Islam after the rights given to the slaves and the social status granted to them, they can hardly be called slaves in the generally accepted sense of the word. They in fact constitute a brotherhood. If the reality and spirit of Islamic concept of slavery is analyzed, we will realize that no better treatment can be meted out to POW than these instances found in Islamic history. A famous orientalist in his book Arab Civilization writes:
“ When the word 'slave' is uttered in the presence of a European who is used to reading American writings, he conceives in his mind those helpless people who are shackled with chains, around whose necks are iron collars, who are lashed with whips and driven forth, whose food is barely enough to subsist, and for whom nothing more than dark dungeons are available to live in. I am not concerned here with how far this is true and to what extent atrocities committed by the British in America for the past several years fit the description . . . However, there is absolutely no doubt about the fact that Islam's concept of slavery is completely different from the Christian concept of slavery ."
The truth of the matter is that in many instances there is no better solution than enslaving the POW, because if they are not enslaved, then logically there are three ways of sorting out the problem: either kill them, or set them free, or keep them as prisoners permanently. More often than not, all these three possibilities might not be in the best interest of the Muslim Ummah. Killing them might not be appropriate because the POW might be a talented person and his talent would be wasted and lost. Setting him free might be risking the danger of his going away to Dar-ul-harb and once again conspiring against the Muslims. Now there remains two options only: Either to keep him as a prisoner for good and confine him to some remote and separate island as has been the practice nowadays, or enslave him, make use of his talent and take full care of his human rights. It is obvious to everyone which of these options is the best, especially since the Islamic viewpoint regarding slaves has been made plain in a famous Hadith of the Holy Prophet as follows:
اخوانکم جعلھم اللہ تحت ایدیکم فمن کان اخوہ تحت یدیہ فلیطعمہ ممّا یاکل ولیلبسہ ممّا یلبس ولا یکلّفہ ، ما یغلبہ فلیعنہ، (بخاری، مسلم، ابوداؤد وغیرھم)
"Your slaves are your brothers, and Allah has put them under your control. So whoever has a brother under his command should feed him of what he eats, and dress him of what he wears. Do not overburden them [ slaves ] to do things beyond their capacity, and if you do so, then help them." [ Bukhari, Muslim, Abu Dawud and others ]
The social and civil rights that Islam has accorded to the slaves are almost equal to free individuals. Thus, as opposed to other nations, Islam has not only permitted the slaves to marry but also emphasized that the masters should marry off those of their slaves and slavegirls who are righteous [ 24:32] so much so that he can even marry a free woman. A slave's share from the spoils of war is equal to that of a free mujahid. If he gives refuge to an enemy, it would be respected in the same way as given by a free individual. There are so many injunctions in Qur'an and Hadith regarding good treatment of slaves that if they are collected together, they can be compiled into a voluminous book. Sayyidna ` Ali ؓ says that the last words of the Messenger of Allah ﷺ before his departure from this earthly life were:
الصّلوٰۃ الصّلوٰۃ، اتّقوا اللہ فیما ملکت ایمانکم
"Take care of prayer; take care of prayer. Keep your duty to Allah regarding slaves under your command".
Islam organized education and training programme for slaves: its effect was seen during the reign of ` Abd-ul-Malik Ibn Marwan in almost all the provinces of Islamic State. Some of the best and greatest authorities on education and intellectual development were slaves whose chronicles are narrated in several history books. Furthermore, this nominal slavery was gradually abolished or reduced. There is a huge number of Qur'anic verses and Holy Prophetic Traditions which set out the virtues and merits of setting the slaves free. There is no act better than emancipation of slaves. In juristic injunctions, pretexts have been looked for to emancipate slaves: expiation for violating fast, for murder, for zihar, for violating oaths and vows - in all these cases the first compulsory command is to emancipate a slave. A Hadith tells us that if a person has slapped a slave, its expiation is to set him free. Thus, the Companions ؓ used to emancipate slaves in large numbers. The author of al-Najm-ul-Wahhaj gives us the following table of the slaves set free by the Companions:
1. Sayyidah ` A'ishah ؓ عنہا…97
2. Sayyidna ` Abbas ؓ عنہ…70
3. Sayyidna Hakim Ibn Hizam ؓ ….100
4. Sayyidna ` Abdullah Ibn ` Umar ؓ …1000
5. Sayyidna ` Uthman Ghaniy ؓ …20
6. Sayyidna Dhul-Kila" Al-Himyari ؓ 8000 [ in a day ]
7. Sayyidna ` Abdurrahman Ibn ` Auf ؓ 3000011
This table shows that only seven Companions ؓ ، set free 39, 259 slaves. Obviously, thousands of other Companions ؓ must have emancipated countless slaves.
To sum up: anyone who looks impartially at the comprehensive reforms Islam introduced in the system of slavery, he cannot escape the conclusion that drawing analogy between Islamic concept of slavery and its practice among other nations is absolutely false. In fact, permission to enslave POW after these reforms is a great boon to them.
Furthermore, holding POW in bondage is only up to the point of permissibility which means that if an Islamic State deems it appropriate, it may hold them in bondage, but it has not been taken as an obligatory or as a commendable act. As a matter of fact, the collective teachings of Qur'an and Hadith lead us to believe that emancipating them is more meritorious. Then this permission, too, extends up to the time the Muslims have not entered into a compact with the enemies. If there is an agreement with the enemies which includes a clause to the effect that neither the enemies will enslave Muslim POW nor will the Muslims enslave the enemy POW, the clause will be binding. In our times, many countries have entered into such covenants. If Muslim countries have participated in such covenants, it would not be lawful for them to enslave as long as this agreement stands.
Commentary
Wisdom in the Legality of Jihad
وَلَوْ يَشَاءُ اللَّـهُ لَانتَصَرَ مِنْهُمْ (And if Allah willed, He would have [ Himself ] taken vengeance upon them,…- 47:4) In this verse Allah says that legalizing of armed struggle in His cause against the infidels is a blessing as it replaces celestial punishments. The previous nations were punished with celestial and earthly calamities for their infidelity to Allah, for idolatry and for rebellion against Allah. The Ummah of Muhammad could have suffered the same fate but the Holy Prophet is a mercy unto mankind. As a result, the Ummah has been spared destruction by such general calamities. In place of them, jihad shar'I has been instituted. This, compared to general calamities, has many facilities and expedience. First of all, in general calamities the entire nation including men, women and children are decimated whereas in the case of Jihad according to the rules of war, women and children are safe and secure. As far as men are concerned, only those of the unbelieving men will have to face the believers who commit aggression and violence against those who protect the religion of Allah. Even among them not all men are killed, because many of them develop the ability to embrace Islamic faith, (or submit themselves as subjects of an Islamic state). Another wisdom in the institution of Jihad is that both the sides of war - Muslims and the enemies - are tested: which side is willing to sacrifice his life and wealth at the command of Allah and which side obstinately and stubbornly continues to reject the Truth or, having seen the crystal-clear evidence of Truth and being convinced by the Qur'anic arguments, embraces Islam.
وَالَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّـهِ فَلَن يُضِلَّ أَعْمَالَهُمْ (And those who are killed in Allah's way, He will never let their deeds go in vain. - 47:4) At the beginning of the Surah it was asserted that those who persist in infidelity and idolatry and obstruct others from practising Islam, Allah rendered all their good deeds void, such as charity, alms, donations, and philanthropic and public welfare activities, because these deeds are not worthy of reward in the Hereafter without faith. Faith is a necessary condition for good works to be rewarded in the next world. As opposed to the case of the infidels, this verse asserts that those who sacrificed their lives to acquire the glorious privilege of a martyr in the cause of Allah - Allah will never imprint their works with irreverence, profanity or damnation. Even if they did commit sins, their sins will not have a negative impact on their good actions. In fact, often these good deeds of theirs will serve as an expiation for their sins.
Jika kalian -wahai orang-orang yang beriman- bertemu dengan orang-orang kafir yang memerangi kalian maka tebaslah leher mereka dengan pedang kalian dan teruslah perangi mereka sehingga kalian memperbanyak kematian di antara mereka (mengalahkan mereka) lalu kalian menundukkan kekuatan senjata mereka. Jika kalian telah memperbanyak kematian di antara mereka maka kencangkan tali ikatan para tawanan. Jika kalian telah menawan mereka maka kalian mempunyai pilihan yang sesuai dengan maslahat, antara membebaskan mereka tanpa tebusan atau menuntut tebusan dengan harta atau lainnya. Teruslah memerangi dan menawan mereka sehingga perang berhenti dengan keislaman orang-orang kafir atau adanya perjanjian dengan mereka. Yang telah disebutkan itu berupa cobaan orang-orang yang beriman dengan orang-orang kafir dan pergantian hari-hari serta kemenangan sebagian atas sebagian yang lain adalah hukum Allah. Jika Allah menghendaki kemenangan melawan orang-orang kafir tanpa peperangan, niscaya terjadilah kemenangan melawan mereka, akan tetapi Allah mensyariatkan jihad untuk menguji sebagian dengan sebagian yang lain; orang yang berperang dari kalangan orang-orang yang beriman dan orang-orang yang tidak ikut berperang diuji, serta orang-orang kafir diuji dengan orang-orang yang beriman. Jika seorang mukmin terbunuh maka ia masuk surga dan jika orang kafir dibunuh oleh orang mukmin maka ia masuk neraka. Adapun orang-orang yang terbunuh di jalan Allah maka Allah tidak akan menyia-nyiakan amal perbuatan mereka.
"Apabila kamu bertemu dengan orang-orang kafir (di medan perang) maka pancunglah batang leher mereka. Sehingga apabila kamu telah mengalahkan mereka, maka kencangkanlah ikatan (tawanlah mereka) dan sesudah itu kamu boleh membebaskan mereka atau menerima tebusan sampai perang berhenti. Demikian-lah, apabila Allah menghendaki, niscaya Allah akan membinasa-kan mereka tetapi Allah hendak menguji sebagian kamu dengan sebagian yang lain. Dan orang-orang yang gugur pada jalan Allah, Allah tidak akan menyia-nyiakan amal mereka. Allah akan mem-beri pimpinan kepada mereka dan memperbaiki keadaan mereka, dan memasukkan mereka ke dalam surga yang telah diperkenal-kanNya kepada mereka." (Muhammad: 4-6).
(4) Allah سبحانه وتعالى berfirman memberikan petunjuk pada para hambaNya kepada kebaikan mereka serta memberikan pertolongan pada mereka atas musuh-musuh mereka, ﴾ فَإِذَا لَقِيتُمُ ٱلَّذِينَ كَفَرُواْ ﴿ "Apabila kamu bertemu dengan orang-orang kafir," dalam peperangan, maka perangilah mereka dan tebaslah leher-leher mereka agar kalian dapat mengalahkan mereka, agar kalian dapat membasmi halangan karena keburukan mereka. Jika kalian telah melakukan hal itu dan kalian melihat para tawanan, maka lebih utama dan lebih baik ada-lah ﴾ فَشُدُّواْ ٱلۡوَثَاقَ ﴿ "kencangkanlah ikatan," yakni dengan diikat sebagai tindakan preventif agar para tawanan tidak lari, jika mereka telah diikat, maka kaum Muslimin pun merasa tenang hatinya setelah memerangi orang-orang kafir dan merasa tenang dari keburukan mereka. Ketika orang-orang kafir berada dalam tawanan kalian, maka kalian memiliki pilihan antara membebaskan mereka tanpa imbalan harta ataupun tebusan atau dibebaskan dengan tebusan dari mereka, atau ditukar oleh orang-orang kafir dengan harta atau dengan tawanan Muslim yang ada di tangan mereka. Hal ini tetap berlangsung ﴾ حَتَّىٰ تَضَعَ ٱلۡحَرۡبُ أَوۡزَارَهَاۚ ﴿ "sampai perang berhenti." Hingga perang tidak ada lagi dan kalian berada dalam gencatan senjata dan per-janjian, karena dalam setiap tempat itu ada pembahasannya sendiri dan setiap kondisi itu memiliki hukum tersendiri.
Kondisi di atas hanya berlaku ketika terjadinya perang, jika ternyata pada sebagian kesempatan tidak ada peperangan karena adanya suatu sebab, maka tidak boleh terjadi serangan maupun tawanan. ﴾ ذَٰلِكَۖ ﴿ "Demikianlah," hukum yang telah disebutkan ten-tang kaum Mukminin yang diuji dengan perang terhadap kaum kafir serta saling bergantinya hari di antara mereka dan juga keme-nangan yang silih berganti. ﴾ وَلَوۡ يَشَآءُ ٱللَّهُ لَٱنتَصَرَ مِنۡهُمۡ ﴿ "Apabila Allah meng-hendaki, niscaya Allah akan membinasakan mereka," karena sesungguh-nya Allah Mahakuasa atas segala sesuatu dan Kuasa untuk membuat orang-orang tidak menang dalam satu peperangan pun hingga orang-orang Muslim bisa menghabisi semua orang kafir yang ada, ﴾ وَلَٰكِن لِّيَبۡلُوَاْ بَعۡضَكُم بِبَعۡضٖۗ ﴿ "tetapi Allah hendak menguji sebagian kamu dengan sebagian yang lain," agar jihad berdiri, yang dengan jihad ini dapat diketahui dengan jelas kondisi hamba-hamba Allah سبحانه وتعالى yang benar dan yang berdusta. Dan agar orang yang beriman memiliki ke-imanan yang benar, berdasarkan pengetahuan yang benar bukan karena mengikuti pihak yang menang, karena keimanan pihak yang menang adalah keimanan yang lemah yang hampir tidak bertahan ketika tertimpa berbagai musibah dan ujian.
﴾ وَٱلَّذِينَ قُتِلُواْ فِي سَبِيلِ ٱللَّهِ ﴿ "Dan orang-orang yang gugur di jalan Allah," akan mendapatkan pahala yang besar. Mereka adalah orang-orang yang memerangi kaum yang diperintahkan agar diperangi, agar kalimat Allah سبحانه وتعالى tinggi, mereka itulah orang-orang yang ﴾ فَلَن يُضِلَّ أَعۡمَٰلَهُمۡ ﴿ "Allah tidak akan menyia-nyiakan amal mereka." Artinya, tidak digugurkan dan tidak dihapus, tapi diterima dan diperbanyak untuk mereka dan hasil dari amalan-amalan baik mereka itu akan nampak di dunia dan di akhirat.
(5) ﴾ سَيَهۡدِيهِمۡ ﴿ "Allah akan memberi petunjuk kepada mereka," untuk menempuh jalan yang menghantarkan mereka ke surga, ﴾ وَيُصۡلِحُ بَالَهُمۡ ﴿ "dan memperbaiki keadaan mereka," yakni, kondisi dan pe-rihal mereka; pahala mereka sempurna dan baik, tidak ada kotoran dan kekurangan sama sekali.
(6) ﴾ وَيُدۡخِلُهُمُ ٱلۡجَنَّةَ عَرَّفَهَا لَهُمۡ ﴿ "Dan memasukkan mereka ke dalam surga yang telah diperkenalkanNya kepada mereka," yakni, dikenalkan per-tama dengan diberinya rasa kerinduan pada mereka pada surga, menyebutkan sifat-sifat surga itu kepada mereka, serta menjelaskan pada mereka amalan-amalan yang bisa menyampaikan mereka pada surga yang di antaranya adalah berperang di jalan Allah سبحانه وتعالى. Mereka juga diberi pertolongan untuk melaksanakan perintah-perintah Allah سبحانه وتعالى serta diberi semangat (dorongan) untuk menu-naikannya. Selanjutnya ketika mereka masuk surga, mereka diper-kenalkan pada rumah-rumah mereka serta berbagai kenikmatan abadi dan kehidupan sempurna yang terdapat di dalamnya.
سَيَهْدِيهِمْ وَيُصْلِحُ بَالَهُمْ (He will guide them, and will set aright their state of affairs - 47:5). This sentence refers to two of Allah's bounties: First, He will steer them by His guidance; and secondly, He will improve their conditions. The word "state of affairs" includes the conditions of both the worlds - those of this world and those of the Hereafter. Even if a Muslim did not acquire the glorious privilege of a martyr in this world, he too will receive the reward of a martyr; and in the Hereafter he will be spared the torment of the grave and the anxiety of resurrection. If he violated the rights of some human beings, Allah will take upon Himself the responsibility of vindicating him and clearing him of all blame. Steering them by His guidance through the Holy Prophet ﷺ means causing them to reach their desired destination which is the Paradise. The Qur'an says that the inmates of Paradise, having entered the gardens of Paradise, will show their gratitude to Allah by saying:
الْحَمْدُ لِلَّـهِ الَّذِي هَدَانَا لِهَـٰذَا
"All praise to Allah who has led us unto this. [ 7:43].
Il leur facilitera de suivre la vérité dans le bas monde et améliorera leur condition.
Magtutuon Siya sa kanila sa pagsunod sa katotohanan sa buhay nila sa Mundo at magsasaayos Siya sa kapakanan nila.
Al-lah les permitirá seguir la verdad en su vida y corregirá sus asuntos.
Ngài (Allah) sẽ phù hộ họ đi theo chân lý trong cuộc sống trần tục của họ và Ngài sẽ cải thiện các vụ việc của họ.
Allah, onları dünya hayatında hakka tabi kılarak muvaffak kılacak ve onların işlerini düzeltecektir.
Egli li aiuta a seguire la verità nella loro vita terrena e migliora le loro condizioni.
Allah akan memberikan taufik kepada mereka untuk mengikuti kebenaran di kehidupan dunia mereka dan memperbaiki kondisi mereka.
Allah će ih uputiti na slijeđenje istine na ovom svijetu te će popraviti njihove prilike.
He will enable them to follow the truth in their worldly life and He will set right their affairs.
Kıyamet günü onları, dünyada iken kendilerine özelliklerini açıklayıp tanıttığı cennete koyacaktır. Aynı şekilde onlara ahiretteki yerlerini de tanıtmıştır.
E li farà entrare in Paradiso, nel Giorno della Resurrezione, che ha loro descritto mostrando le sue caratteristiche in vita, venendone così a conoscenza, e ha loro descritto le dimore che otterranno nell'Aldilà.
وَيُدْخِلُهُمُ الْجَنَّةَ عَرَّفَهَا لَهُمْ (and will admit them to the Paradise He has identified for them. - 47:6). This is the third bounty of Allah. He will not only admit them into Paradise but will identify for them the gardens of bliss and will make them familiar with such bounties as houris and mansions in a way that it would seem to them that they have been living there since eternity. If such an acquaintance was not made, Paradise would have seemed a strange world. It would have taken them time to find their abode, to accustom themselves with the new environment, and they would not overcome the sense of unfamiliarity for a period of time.
Abu Hurayrah ؓ reports that the Messenger of Allah ﷺ said: "By Him who sent me with the religion of Truth! As you are closely familiar with your wives and homes in this world, so you will know your abode and your wives of Paradise - rather even better. Some reports of Hadith tell us that an angel will be appointed for every single inmate of Paradise who will introduce them to their abode and wives in Paradise. Allah knows best.
Và vào Ngày Phán Xét, Ngài sẽ thu nhận họ vào Thiên Đàng, nơi mà Ngài đã trình bày về một số đặc điểm của nó cho họ biết và Ngài đã cho họ biết chỗ ở của họ trong đó.
He will enter them into Paradise on the day of resurrection, whose description He gave them in the world so they recognised it and He showed them their places in it in the Hereafter.
Le Jour de la Résurrection, Il les fera entrer au Paradis dont Il leur a fait la description dans le bas monde et ils le reconnaîtront. Il leur fera alors connaître leurs degrés au Paradis lorsqu’ils rejoindront l’au-delà.
Pada hari Kiamat kelak, Dia juga akan memasukkan mereka ke dalam surga yang telah Allah terangkan sifat-sifatnya bagi mereka di dunia sehingga mereka mengetahuinya dan Allah mengenalkan kediaman mereka di dalam surga di akhirat.
Here, disbelievers or rejectors refers to those who did not embrace the Faith despite compelling arguments having been put forward in its favour. Moreover, they unjustifiably waged war against the Prophet Muhammad and thus compelled the Prophet to take defensive steps. As regards such people, it has been ordained that in case of confrontation with them, they should be fought against and crushed, so that they should not be able to place impediments in the way of the mission of Truth. It has ever been the rule of God that those who rejected their Prophet would be destroyed after the conclusion of arguments. But in case of the last prophet, it was the will of God that, through him and his companions, the age of polytheism should be brought to an end and a new era of history should be brought into existence on the strength of the oneness of God. For this, epoch-making men were needed and their selection could be done only under the most trying circumstances: this purpose was achieved by sending the companions of the Prophet of God into the war waged by his opponents. Paradise is the most familiar and best known concept for a believer. He not only hears about it from the Prophet, but also, by means of his developed inner knowledge (ma‘rifah), gains an intuitive understanding of it. It is still this deep understanding of the unseen, hidden Paradise that inspires and encourages man to seek it, regardless of the sacrifices to be made. Had it not been so, nobody would have sacrificed today’s world in the hopes of entering tomorrow’s Paradise.
I uvest će ih u Džennet na Sudnjem danu. A već ih je u Kur’anu izvijestio o džennetskim ljepotama i njegovim stupnjevima.
Los introducirá al Paraíso el Día de la Resurrección, cuya descripción les dio en el mundo para que lo reconocieran y les albriciara con sus lugares en el Más Allá.
Magpapapasok Siya sa kanila sa Paraiso sa Araw ng Pagbangon, na nilinaw Niya sa kanila sa pamamagitan ng mga paglalarawan niyon sa Mundo kaya nakilala nila iyon at ipinakilala Niya sa kanila ang mga antas nila roon sa Kabilang-buhay.
7- Ey iman edenler! Eğer siz Allah’a (dinine) yardım ederseniz O da size yardım eder ve ayaklarınızı sabit kılar.
8- Kâfir olanlara gelince onlar için helâk vardır ve Allah, amellerini de boşa çıkarmıştır.
9- Bunun sebebi, onların Allah’ın indirdiğinden hoşlanmamalarıdır. Bundan dolayı Allah, amellerini boşa çıkartmıştır.
7. Bu buyrukla Yüce Allah, mü’minlere dinin gereklerini yerine getirmeyi, ona davet etmeyi, bu dinin düşmanlarına karşı cihad etmeyi ve bütün bunlarla yalnızca Yüce Allah’ın rızasını gözetmeyi emretmektedir. İşte Allah’a yardım budur.
Onlar da bunu yapacak olurlarsa Allah onlara yardım eder ve ayaklarına sebat verir. Yani sabır, huzur, sükûn ve sebat ile kalplerine metanet verir. Bedenlerine de buna dayanma gücünü verir, düşmanlarına karşı onlara yardım eder.
Bu, pek cömert ve sözünde duranın, söz ve fiiller ile kendisine/dinine yardım eden kimseye mevlâsının da yardım edeceğine, sebat gibi yardım ve zaferin sebeplerini ona kolaylaştıracağına dair verdiği ilâhî bir sözdür.
8. Rablerini inkâr edip batıla yardımcı olanlara gelince “onlar için helâk vardır.”Yani onların işleri tepetaklaktır ve onlara işlerinde yardım da olunmaz.“Allah, amellerini de boşa çıkarmıştır.” Hakka karşı kurdukları tuzaklarını boşa çıkartarak onların kendi başına geçirmiştir. Allah’ın rızasını umduklarını iddia ettikleri amelleri de boşa gitmiş, hiçbir işe yaramamıştır.
9. Kâfirlerin bu helakinin ve amellerinin boşa çıkartılmasının sebebi onların, “Allah’ın indirdiğinden” kulların menfaati ve onların kurtuluşları için indirmiş olduğu Kur’ân-ı Kerîm’den “hoşlanmamalarıdır.” Onlar, bu Kur’ân’ı kabul etmediler. Aksine ondan nefret ettiler. “Bundan dolayı” Allah da “amellerini boşa çıkartmıştır.”
O vi koji vjerujete u Allaha i postupate u skladu sa šerijatom, ako se budete borili protiv krivovjernih pomažući islam i Poslanika svojim imecima i životima, Allah će vama pomoći protiv neprijatelja, učinit će vas ponosnim i učvrstit će vaše korake ulivajući u vas smirenost i čvrstinu prije borbe.
Ô vous qui croyez en Allah et œuvrez selon ce qu’Il vous prescrit, si vous faites triompher la cause d’Allah en faisant triompher Son Prophète et Sa religion par le combat contre les mécréants, Il vous secourra en vous faisant vaincre les mécréants et raffermira vos pas lorsque vous les combattrez.
Ustedes, que creen en Al-lah y que actuaron según lo que Él ordenó, si ayudan a Al-lah apoyando a Su profeta y Su religión, y luchan contra los incrédulos, Él los ayudará otorgándoles dominio sobre ellos y mantendrá sus pies firmes en la batalla cuando los enfrenten.
Ey Allah'a iman edenler ve Allah'ın kendilerine gönderdiği din ile amel edenler! Eğer siz; Allah'ın peygamberine ve dinine yardım ederek ve kâfirler ile savaşarak Allah'a yardım ederseniz, O da sizleri onlara karşı üstün kılarak size yardım eder ve onlarla savaşta karşı karşıya geldiğiniz zaman sizin ayaklarınızı sabit kılar.
O mga sumampalataya kay Allāh at gumawa ayon sa isinabatas Niya para sa kanila, kung mag-aadya kayo kay Allāh sa pamamagitan ng pag-aadya sa Propeta Niya at Relihiyon Niya at sa pamamagitan ng pakikipaglaban sa mga tagatangging sumampalataya, mag-aadya Siya sa inyo sa pamamagitan ng pagkakaloob sa inyo ng pananaig laban sa kanila at magpapatatag Siya sa mga paa ninyo sa digmaan sa sandali ng pakikipagtagpo sa mga iyon.
"Hai orang-orang yang beriman, jika kamu menolong (agama) Allah, niscaya Dia akan menolongmu dan meneguhkan keduduk-anmu. Dan orang-orang yang kafir, maka kecelakaanlah bagi mereka dan Allah menghapus amal-amal mereka. Yang demikian itu adalah karena sesungguhnya mereka benci kepada apa yang diturunkan Allah (al-Qur`an) lalu Allah menghapuskan (pahala-pahala) amal-amal mereka." (Muhammad: 7-9).
(7) Ini adalah perintah dari Allah سبحانه وتعالى kepada orang-orang yang beriman agar mereka menolong (membela) Allah سبحانه وتعالى dengan menegakkan AgamaNya, menyeru manusia kepadaNya serta ber-jihad melawan musuh-musuhNya yang dilakukan dengan tujuan untuk mencari ridha Allah سبحانه وتعالى. Jika mereka melakukan hal itu, maka Allah سبحانه وتعالى akan memberikan pertolongan pada mereka dan meneguh-kan kaki mereka. Artinya hati mereka diberi kesabaran, ketenangan serta keteguhan serta membuat jasad mereka bersabar menghadapi itu, dan memberikan mereka pertolongan untuk mengalahkan musuh-musuh mereka. Ini merupakan janji dari Allah سبحانه وتعالى Yang Mahamulia dan Mahabenar janjinya, siapa pun yang menolongNya dengan perkataan dan perbuatan, maka akan diberi pertolongan oleh Allah سبحانه وتعالى serta diberi kemudahan untuk mendapatkan faktor-faktor kemenangan seperti keteguhan hati dan lainnya.
(8) Sedangkan orang-orang yang kufur terhadap Rabb mereka dan menolong kebatilan, maka mereka itu berada dalam kecelakaan, artinya, akibat dari perbuatan mereka serta kehinaan. ﴾ وَأَضَلَّ أَعۡمَٰلَهُمۡ ﴿ "Dan (Allah) menghapus amal-amal mereka." Artinya, Allah سبحانه وتعالى menggugurkan amal-amal mereka yang hendak menipu daya kebenaran dan dampak dari tipu daya itu pun kembali pada diri mereka sendiri, amal-amal mereka pun batal yang mereka kira mereka lakukan untuk mencari keridhaan Allah سبحانه وتعالى.
(9) Penghapusan amal serta kecelakaan untuk orang-orang kafir itu disebabkan karena, ﴾ كَرِهُواْ مَآ أَنزَلَ ٱللَّهُ ﴿ "mereka benci kepada apa yang diturunkan Allah," yaitu al-Qur`an yang diturunkan oleh Allah سبحانه وتعالى sebagai perbaikan untuk hamba-hamba Allah سبحانه وتعالى dan sebagai keberuntungan untuk mereka, namun mereka tidak mau meneri-manya, justru mereka murka dan benci terhadapnya, ﴾ فَأَحۡبَطَ أَعۡمَٰلَهُمۡ ﴿ "maka Allah menghapuskan (pahala-pahala) amal-amal mereka."
Hỡi những người có đức tin nơi Allah và làm những gì Ngài đã sắc lệnh cho các ngươi, nếu các ngươi giúp Allah bằng cách giúp vị Nabi và tôn giáo của Ngài cũng như chiến đấu với những kẻ vô đức tin thì Ngài sẽ giúp các ngươi giành chiến thắng trước kẻ thù của các ngươi và Ngài sẽ làm vững chắc bàn chân của các ngươi trên chiến trường khi giáp mặt với kẻ thù.
O you who have faith in Allah, and who acted on what He ordained for them, if you help Allah by helping His prophet and his religion, and by fighting the disbelievers, He will help you by granting you dominance over them and He will keep your feet firm in battle when you face them.
Wahai orang-orang yang beriman kepada Allah dan mengerjakan apa yang telah Allah syariatkan bagi mereka! Jika kalian menolong Allah dengan cara menolong Nabi-Nya dan agama-Nya serta dengan memerangi orang-orang kafir, niscaya Allah akan menolong kalian dengan memberikan kemenangan kepada kalian atas mereka dan meneguhkan kaki-kaki kalian dalam peperangan saat menghadapi mereka.
O voi che credete in Allāh e che vi attenete alla Sua Legge, se sostenete Allāh sostenendo il Suo Profeta e la Sua religione, combattendo i miscredenti, Allāh vi sosterrà, concedendovi la vittoria, e rinsalderà i vostri piedi quando li incontrerete per combatterli.
Những kẻ phủ nhận nơi Allah và Thiên Sứ của Ngài thì sẽ thất bại và bị tiêu diệt và Allah sẽ không ban cho họ bất kỳ ân phước nào từ những việc làm thiện tốt của họ
For those who disbelieved in Allah and His Messenger there is loss and destruction and Allah will nullify the reward of their deeds.
Ang mga tumangging sumampalataya kay Allāh at sa Sugo Niya, ukol sa kanila ay ang pagkalugi at ang kapahamakan at magpapawalang-saysay Siya sa gantimpala ng mga gawa nila.
Allah'ı ve Peygamberini inkâr edenlere gelince; hüsran ve helak onlar içindir. Allah, onların amellerinin sevaplarını iptal edip boşa çıkarmıştır.
Coloro che non credono in Allāh e nel Suo Messaggero otterranno sconfitta e distruzione, e Allāh vanificherà le loro azioni.
Adapun orang-orang yang kafir terhadap Allah dan Rasul-Nya maka bagi mereka kerugian dan kehancuran dan Allah membatalkan pahala perbuatan mereka.
A oni koji ne vjeruju u Allaha i Poslanika nastradat će na ovom i na budućem svijetu, Allah će njihova djela poništiti.
Para aquellos que no creen en Al-lah y en Su Mensajero, les espera la pérdida y la destrucción, y Al-lah anulará la recompensa de sus actos.
Ceux qui mécroient en Allah et en Son Messager seront voués à la perdition et à l’anéantissement et de plus, la récompense de leurs bonnes œuvres sera annulée.
El castigo que les sobrevendrá se debe a que aborrecieron el Corán, que Al-lah le reveló a Su Profeta, porque contenía la mención de la Unicidad de Al-lah, así que Al-lah destruirá sus obras y fracasarán en este mundo y en el Más Allá.
Ils seront ainsi punis car ils détestaient le Coran, qu’Allah a révélé à Son Messager, à cause de la proclamation de l’Unicité d’Allah qu’il contient. Allah a rendu vaines leurs œuvres. Ils sont donc perdants dans le bas monde et dans l’au-delà.
Sự trừng phạt đó xảy ra cho họ là bởi vì họ đã ghét những điều Allah ban xuống cho vị Thiên Sứ của Ngài trong Qur'an - một Kinh Sách chứa đựng sự kêu gọi đến với việc tôn thờ duy nhất một mình Allah - nên Allah sẽ không chấp nhận những việc làm thiện tốt của họ. Bởi thế, họ sẽ mất mát ở trên đời này và kể cả cõi Đời Sau.
Quella punizione che li ha afflitti è a causa del fatto che essi rifiutarono il Corano che Allāh rivelò al Suo Messaggero, poiché contiene l'Unicità di Allāh; Allāh vanificò le loro azioni e così furono sconfitti in vita e nell'Aldilà.
Onlar hakkında gerçekleşen bu ceza; onların Allah Teâlâ'nın, resulü -sallallahu aleyhi ve sellem-'e indirdiği, içerisinde Allah'ı birlemek olan Kur'an'dan hoşlanmamaları sebebiyledir. Bundan dolayı Allah, onların amellerini iptal etmiştir. Böylece onlar, dünyada ve ahirette hüsrana uğramışlardır.
That punishment that will befall them is because they detested the Qur’ān that Allah revealed to His prophet because it contained the mention of Allah’s Oneness, so Allah destroyed their deeds and they were losers in the world and the Hereafter.
Tako će biti, jer nevjernici mrze objavu, Kur’an, koji Allah objavljuje Allahovom Poslaniku, sallallahu alejhi ve sellem, tim više jer Allahova objava poziva na monoteizam. Uzvišeni će Allah poništiti njihova djela, i bit će pravi stradalnici na oba svijeta.
Ang babagsak na parusang iyon sa kanila ay dahilan sa sila ay nasuklam sa pinababa ni Allāh sa Sugo Niya na Qur'ān dahil sa nilalaman nito na paniniwala sa kaisahan ni Allāh, kaya nagpawalang-kabuluhan Siya sa mga gawa nila kaya nalugi sila sa Mundo at sa Kabilang-buhay.
Siksa yang ditimpakan pada mereka itu disebabkan mereka membenci Al-Qur`ān yang diturunkan Allah kepada Rasul-Nya karena di dalamnya terdapat tauhid kepada Allah, sebab itu Allah menyia-nyiakan amal perbuatan mereka, lalu mereka menjadi orang yang merugi di dunia dan di akhirat.
Zašto mekanski nevjernici poricatelji ne putuju po svijetu da vide kakav je koban kraj stigao one koji su prije njih poricali? Njihov je kraj bio bolan: Allah je, džellešanuhu, uništio njihova naselja, sa stanovnicima. Nevjernike u svakom vremenu i na svakom mjestu čekaju takve kazne.
"Maka apakah mereka tidak mengadakan perjalanan di muka bumi sehingga mereka dapat memperhatikan bagaimana kesudahan orang-orang yang sebelum mereka? Allah telah menimpakan kebi-nasaan atas mereka dan orang-orang kafir akan menerima (akibat-akibat) seperti itu. Yang demikian itu karena sesungguhnya Allah adalah pelindung orang-orang yang beriman dan karena sesung-guhnya orang-orang kafir itu tiada mempunyai pelindung." (Mu-hammad: 10-11).
(10) Apakah mereka yang mendustakan Rasulullah a itu tidak mengadakan perjalanan supaya, ﴾ فَيَنظُرُواْ كَيۡفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبۡلِهِمۡۖ ﴿ "mereka dapat memperhatikan bagaimana kesudahan orang-orang yang sebelum mereka." Mereka tidak akan menemukan kesudahan, selain kesudahan yang buruk, mereka tidak menengok dan melihat melainkan sekeliling mereka telah binasa dan hancur, pendustaan serta kekufuran mereka pun semakin mengakar, sehingga Allah سبحانه وتعالى membinasakan harta dan rumah mereka. Lebih dari itu bahkan Allah سبحانه وتعالى menghancurkan amal dan tipu daya mereka. Orang-orang kafir di berbagai masa dan tempat mempunyai contoh-contoh ke-sudahan serta hukuman hina seperti ini. Sedangkan orang-orang yang beriman akan diselamatkan oleh Allah سبحانه وتعالى dari siksaanNya dan diberi balasan baik yang banyak.
(11) ﴾ ذَٰلِكَ بِأَنَّ ٱللَّهَ مَوۡلَى ٱلَّذِينَ ءَامَنُواْ ﴿ "Yang demikian itu karena sesung-guhnya Allah adalah pelindung orang-orang yang beriman." Allah سبحانه وتعالى melindungi mereka dengan rahmatNya dan mengeluarkan mereka dari kegelapan menuju cahaya. Allah سبحانه وتعالى memberikan balasan serta kemenangan kepada mereka. ﴾ وَأَنَّ ٱلۡكَٰفِرِينَ ﴿ "Dan karena sesungguhnya orang-orang kafir," terhadap Allah سبحانه وتعالى, di mana mereka memutuskan sendiri perlindungan dari Allah سبحانه وتعالى dan menolak rahmatNya dari diri mereka, ﴾ لَا مَوۡلَىٰ لَهُمۡ ﴿ "tiada mempunyai pelindung," yang menun-jukkan mereka ke jalan keselamatan dan tidak ada yang menyela-matkan mereka dari azab dan siksaan Allah سبحانه وتعالى, para pelindung mereka adalah thaghut yang mengeluarkan mereka dari cahaya menuju kesesatan; mereka itulah penghuni neraka dan mereka kekal di dalamnya.
Apakah orang-orang yang mendustakan itu tidak berjalan di muka bumi dan memperhatikan bagaimana kesudahan orang-orang yang mendustakan sebelum mereka?! Kesudahan mereka adalah kesudahan yang menyakitkan, Allah membinasakan tempat-tempat tinggal mereka, menghancurkan mereka, dan menghancurkan anak-anak dan harta benda mereka. Pada tiap zaman dan tempat terdapat contoh dari pembalasan itu bagi orang-orang yang kafir.
Admonition and Fire for the Disbelievers; Paradise for Those Who have Taqwa
Allah says,
أَفَلَمْ يَسِيرُواْ
(Have they not traveled) meaning, those who associate partners with Allah and deny His Messenger .
فِى الاٌّرْضِ فَيَنظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الَّذِينَ مِن قَبْلِهِمْ دَمَّرَ اللَّهُ عَلَيْهِمْ
(through the land and seen what happened in the end to those before them Allah destroyed them completely,) which means that Allah punished them because of their denial and disbelief, and saved the believers from among them. That is why He says,
وَلِلْكَـفِرِينَ أَمْثَـلُهَا
(and a similar (end awaits) the disbelievers.) Then Allah says,
ذَلِكَ بِأَنَّ اللَّهَ مَوْلَى الَّذِينَ ءَامَنُواْ وَأَنَّ الْكَـفِرِينَ لاَ مَوْلَى لَهُمْ
(That is because Allah is the Protector of all those who believe, whereas the disbelievers have no protector.) After the battle of Uhud, Abu Sufyan Sakhr bin Harb, the commander of the idolators at that time, inquired about the Prophet , Abu Bakr, and `Umar, may Allah be pleased with them. When he heard no response, he announced: "Verily, those three have died!" `Umar then responded to him: "You lie, O enemy of Allah! Allah has indeed saved those who will displease you. Indeed, those whom you mentioned are all alive!" Abu Sufyan then said: "Well, today makes up for (the defeat on) the day of Badr, and the war has its ups and downs. And indeed, you are going to find mutilation (in the bodies of your dead) that I did not command, nor did I prohibit." Then he turned around chanting: "Glory to Hubal (their greatest idol), Glory to Hubal." Allah's Messenger ﷺ said:
«أَلَا تُجِيبُوهُ؟»
(Aren't you going to respond to him) The Companions said: "What should we say, O Messenger of Allah" He said:
« قُولُوا: اللهُ أَعْلَى وَأَجَل»
(Say: "Allah is Most High and Most Glorious.") Then Abu Sufyan said: "We have Al-`Uzza (their second idol), and you have no `Uzza. (honor)." Allah's Messenger ﷺ said:
«أَلَا تُجِيبُوهُ؟»
(Aren't you all going to respond to him) They said: "What should we say, O Messenger of Allah" He said:
«قُولُوا: اللهُ مَوْلَانَا وَلَا مَوْلَى لَكُم»
(Say: "Allah is our Protector, and you have no protector.") Allah then says,
إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ جَنَـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ
(Verily, Allah will admit those who believe and do righteous good deeds into Gardens through which rivers flow.) meaning, on the Day of Resurrection.
وَالَّذِينَ كَفَرُواْ يَتَمَتَّعُونَ وَيَأْكُلُونَ كَمَا تَأْكُلُ الاٌّنْعَـمُ
(Whereas those who disbelieve enjoy their life and eat as cattle eat. ) Which means that the disbelievers enjoy their worldly life and eat in it like animals, munching and gnawing (with greed). They have no concern other than that. Thus, it has been confirmed in the Sahih that the Messenger of Allah ﷺ said,
«الْمُؤْمِنُ يَأْكُلُ فِي مِعىً وَاحِدٍ، وَالْكَافِرُ يَأْكُلُ فِي سَبْعَةِ أَمْعَاء»
(A believer eats with one intestine, and a disbeliever eats with seven intestines.) Then Allah says,
وَالنَّارُ مَثْوًى لَّهُمْ
(but the Fire will be their abode.) meaning, on the Day of their Reckoning. Allah then says,
وَكَأَيِّن مِّن قَرْيَةٍ هِىَ أَشَدُّ قُوَّةً مِّن قَرْيَتِكَ الَّتِى أَخْرَجَتْكَ
(And how many a town mightier than your town that has driven you out) meaning, Makkah.
أَهْلَكْنَـهُمْ فَلاَ نَـصِرَ لَهُمْ
(We have destroyed, with none to help them!) gThis is a great threat and severe warning to the people of Makkah because they rejected Allah's Messenger ﷺ, who was the chief of the Messengers and the last of the Prophets. If Allah had destroyed the previous nations because of their denial of their Messengers, what then would those (people of Makkah) expect that Allah would do to them in the worldly life and the Hereafter And if the torment were to be lifted off some of them in this life by the blessing of the presence of the Messenger, the Prophet of Mercy, the torment will be stored for them in their next life, as Allah says,
يُضَاعَفُ لَهُمُ الْعَذَابُ مَا كَانُواْ يَسْتَطِيعُونَ السَّمْعَ وَمَا كَانُواْ يُبْصِرُونَ
(Their torment will be doubled! They could not bear to hear (the preaching), and they used not to see (the truth).) (11:20) Concerning Allah's saying,
مِّن قَرْيَتِكَ الَّتِى أَخْرَجَتْكَ
(than Your town that has driven you out) This means, `its people who have driven you (Muhammad ﷺ ) out from amongst them (the people of Makkah).' Ibn Abi Hatim recorded from Ibn `Abbas, may Allah be pleased with him, that when Allah's Messenger ﷺ left Makkah (at the time of Hijrah -- migration), and he reached the cave and hid inside it, he looked back toward Makkah and said,
«أَنْتِ أَحَبُّ بِلَادِ اللهِ إِلَى اللهِ، وَأَنْتِ أَحَبُّ بِلَادِ اللهِ إِلَيَّ، وَلَوْلَا أَنَّ الْمُشْرِكِينَ أَخْرَجُونِي لَمْ أَخْرُجْ مِنْك»
(You are the most beloved to Allah among Allah's lands, and you are also the most beloved to me among Allah's lands. Were it not that the idolators have driven me out from you, I would never have left you.) Ibn `Abbas then said, "The worst of enemies is he who transgresses against Allah in His own sacred place, who kills a person who is not trying to kill him, or who kills because of Jahiliyyah vengeance. Allah then revealed to His Prophet ,
وَكَأَيِّن مِّن قَرْيَةٍ هِىَ أَشَدُّ قُوَّةً مِّن قَرْيَتِكَ الَّتِى أَخْرَجَتْكَ أَهْلَكْنَـهُمْ فَلاَ نَـصِرَ لَهُمْ
(And how many a town mightier than your town that has driven you out have We destroyed, with none to help them!)"
Yalanlayan o kimseler, yeryüzünde dolaşıp da kendilerinden önce yalanlayanların sonlarının nasıl olduğuna bakıp, düşünmezler mi? Onların sonları gerçekten çok acı oldu. Allah, onların evlerini kendi üzerlerine yıkıp yerle bir etti. Onları ve onların evlatlarını ve mallarını da helak etti. Kâfirler için her zaman ve her mekânda bu cezaların benzerleri vardır.
وَلِلْكَافِرِينَ أَمْثَالُهَا (And [ ready ] for [ these ] disbelievers are the likes thereof. - 47:10). Grammatically, the article "alif lam" in al-kafirina" in this context is used to indicate some specific disbelievers, and refers to the infidels of Makkah. The purpose of this sentence is to warn them: as the previous generations were punished for their iniquity, so will you meet similar fate for your iniquitous behavior. Do not be unconcerned!
Questi rinnegatori non vagano forse in terra, in modo da osservare quale fu la fine di quelli che rinnegarono prima di loro?! La loro fine fu dolorosa; Allāh fece crollare su di loro le loro stesse case e distrusse loro, i loro figli e le loro ricchezze. Tutti i miscredenti, in ogni epoca e in ogni luogo, subiranno una punizione simile.
Kaya hindi ba humayo ang mga tagapagpasinungaling na ito sa lupa para magnilay-nilay sila kung papaano naging ang wakas ng mga nagpasinungaling kabilang sa bago pa nila sapagkat iyon ay isang wakas na nakasasakit? Dumurog si Allāh sa kanila ng mga tahanan nila kaya nagpahamak Siya sa kanila at nagpahamak Siya sa mga anak nila at mga ari-arian nila. Ukol sa mga tagatangging sumampalataya sa bawat panahon at pook ang mga tulad sa mga kaparusahang iyon.
Have these deniers not travelled the earth and reflected over what was the end of those who had denied before them. It was a painful end. Allah destroyed their homes above them and destroyed them as well as their children and wealth. Disbelievers in every time and place will receive similar punishment.
Chẳng lẽ những kẻ vô đức tin này không đi khắp mọi miền đất nước để quan sát và suy ngẫm về kết cục của những kẻ đã phủ nhận Allah trước họ như thế nào ư? Quả thật, những kẻ đã phủ nhận trước họ đã có một kết cuộc đau đớn, Allah đã tàn phá nhà cửa của họ, hủy diệt họ, tài sản và con cái của họ;và chắc chắn những kẻ vô đức tin trong mọi thời đại đều sẽ gặp kết cuộc giống như thế.
Que los que niegan la fe viajen por el mundo y reflexionen sobre el fin de aquellos que habían negado a Al-lah antes que ellos. Fue un final doloroso. Al-lah destruyó sus hogares y a ellos, así como a sus riquezas. Los incrédulos de cada época recibieron un castigo similar.
10- Yeryüzünde gezip de kendilerinden öncekilerin âkıbetinin nasıl olduğuna bakmazlar mı? Allah, onları yerle bir etmiştir. Kâfirleri de (onlarınkine) benzer akıbetler beklemektedir.
11- Bu böyledir. Çünkü Allah iman edenlerin dostudur; kâfirlerin ise hiçbir dostu yoktur.
10. Peygamberi yalanlayan bu kimseler “Yeryüzünde gezip de kendilerinden öncekilerin âkıbetinin nasıl olduğuna bakmazlar mı?” Onlar, böylelerinin âkıbetlerinin ancak en kötü âkıbet olduğunu göreceklerdir. Onlar sağlarına ve sollarına bakacak olurlarsa mutlaka kendilerinden öncekilerin helâk edildiklerini, yalanlama ve küfür dolayısı ile kökten imha edildiklerini göreceklerdir. Öyle ki artık onların ses ve sedaları çıkmamaktadır. Allah mallarını da yurtlarını da hatta onların amellerini, hile ve tuzaklarını bile başlarına geçirmiştir.
Her zaman ve her mekânda kâfirler için bu gibi vahim âkıbetler ve kötü cezalar vardır.
Mü’minlere gelince, Allah onları azaptan kurtarır ve onlara pek büyük mükâfatlar verir.
11. “Bu böyledir. Çünkü Allah iman edenlerin dostudur.” O, rahmeti ile onların dostu olmuştur. Onları karanlıklardan aydınlığa çıkartmıştır. Amellerinin karşılığını vermeyi ve onlara yardım etmeyi üstlenmiştir.
Allah’ı inkâr eden “kâfirlerin ise” bu şekilde Allah’ın dostluğunu ve yardım bağını kesip kopardıklarından, O’nun rahmet kapılarını yüzlerine kendileri kapattıklarından dolayı onların, kendilerini esenlik yollarına iletecek ve Allah’ın azap ve cezasından kurtaracak “hiçbir dostu yoktur.” Aksine “kâfirlerin dostları tâğûttur. Onları nurdan karanlıklara çıkartırlar. İşte onlar cehennemliklerdir ve onlar orada ebediyen kalacaklardır.”(el-Bakara, 2/257)
Ces dénégateurs n’ont-ils pas parcouru la Terre et réfléchi à la fin des dénégateurs qui les ont précédés? Leur fin fut en effet douloureuse: Allah les ensevelit sous leurs demeures, les anéantit et anéantit leurs familles, leurs progénitures et leurs biens. Cette punition est celle qui est réservée aux mécréants de tous lieux et de toutes époques.
وَأَنَّ الْكَافِرِينَ لَا مَوْلَىٰ لَهُمْ (As for the disbelievers, there is no supporter them. - 47:11). The word for "mawla" is used in several different senses. One of its meanings is "protector" or "supporter". This is the sense in which it is used here. Another sense of the word is "owner/master". In Qur'an [ 10:30] we come across: وَرُدُّوا إِلَى اللَّـهِ مَوْلَاهُمُ الْحَقِّ "They will be returned to Allah, their Master, the Truth" (10:30). In this phrase, Allah is called the "mawla" of the infidels, that is, their Master / Owner because the mastership / ownership of Allah extends over all - the believers as well as the non-believers; without any exclusion.
The One who causes events to occur is God. But He does so through the chain of cause and effect. Such is the case with religion also. It is God’s desire that the force of falsehood should be destroyed and Truth should eternally prevail throughout the world. But in order that this should happen, Almighty God requires certain individuals to serve as the human medium for this Divine Action. This process is termed here as ‘assisting God’. When a group rises to assist God it simultaneously performs another task, i.e. it proves unbelievers to be such. The individuals assisting God with extreme seriousness and sincere well-wishing call the people towards God. Distancing themselves from such behaviour as is opposed to the Truth, they bear testimony to the truth of religion (din). They establish the Truth as such to the ultimate degree. In this way, the process of the conclusion of argument in missionary work is completed; this is required by Almighty God for His judgement in the Hereafter. The upholders of truth become dominant over the upholders of untruth, provided the former do dawah work which is a prerequisite for seeking divine support.
La retribuzione delle due fazioni menzionata è diversa, poiché Allāh sostiene chi crede in lui, mentre i miscredenti non hanno alcun sostenitore.
Chaque camp recevra la rétribution qui est la sienne, car Allah fait triompher ceux qui croient tandis que les mécréants n’ont aucun secoureur.
La recompensa mencionada es para ambos grupos, porque Al-lah ayuda a aquellos que creen en Él; sin embargo, los incrédulos no tienen a nadie que los ayude.
Gospodar je takav svršetak dao vjernicima i nevjernicima upravo zato što On pomaže onima koji u Njega vjeruju i što krivovjerni zaštitnika nemaju.
Ang ganting nabanggit na iyon para sa dalawang pangkat ay dahil si Allāh ay ang Tagapag-adya ng mga sumampalataya sa Kanya at [dahil] ang mga tagatangging sumampalataya ay walang tagapag-adya para sa kanila.
Burada zikredilen karşılık iki grup içindir. Zira Yüce Allah, iman edenlerin yardımcısıdır. Kâfirlere gelince, onların bir yardımcısı yoktur.
That mentioned recompense is for the two groups, because Allah helps those who have faith in Him and because the disbelievers have no one to help them.
Balasan yang telah disebutkan untuk kedua golongan itu sebabnya adalah karena Allah menolong orang-orang yang beriman kepada-Nya, sementara orang-orang kafir tidak mempunyai penolong.
Phần đền bù cho hai nhóm người được đề cập đó là bởi vì Allah là Đấng Bảo Hộ cho những người có đức tin trong khi những kẻ vô đức tin thì không có một vị bảo hộ nào giúp đỡ họ cả.
Commentary
Essential Characteristics of Paradise
Verse sixteen mentions four kinds of favours and blessings in the next world, that is, rivers of pure water, rivers of milk of which the taste does not change, rivers of wine which gives delight and rivers of purified honey which will be given to the righteous in plenty.
Worldly waters become polluted by getting mixed with earth, vegetation and other adulterating substances which make them stink. But in Paradise, there will be rivers having un-pollutable water. The river of pure, clean water that will not go bad in taste, smell or colour, (and will flow uninterruptedly without layers of dregs, scum or any other unpleasant- looking substances).
Milk, in this world, is secreted by the mammary glands of female mammals, such as the cow's udders or the breasts of the human female, and soon it starts to deteriorate. In Paradise it will flow in rivers and the Heavenly milk will never be spoilt. Its taste will be eternally delicious, relishing and delightful.
Worldly wine has a foul smell and a bitter taste, (though the ones addict to it do not feel its bitterness, being accustomed to it). But the Heavenly wine will give endless delight to the drinker. In Surah As-St [ 37:47] the Qur’ an describes the Heavenly wine as لَا فِيهَا غَوْلٌ وَلَا هُمْ عَنْهَا يُنزَفُونَ intoxicated: "which has no headache in it, nor from it will they be ."
Honey, in this world, is the secretion derived principally from the nectarines of flowers, from which it is extracted by bees in the form of nectar and deposited in their honey-sacs, where it undergoes a certain change prior to storage in the cells of the comb. When it is ripe, that is, it has become sufficiently thick by evaporation, it may now be extracted or thrown from the honey-comb by centrifugal force or by gravity. When it is so extracted, it needs to be clarified of the accompanying particles of wax, scum and other unwanted substances. However, the honey in Paradise will be pure and clean and will be available amply, as rivers of honey will flow uninterruptedly without layers of dregs, scum or any other unpleasant-looking substances.
All four kinds of rivers - of water, milk, wine and honey - are used in their primary senses. There is no need to apply them unnecessarily in their figurative sense. However, it is obvious that the bounties of Paradise cannot be compared to things of this world. The taste and quality of the bounties of Paradise will be unique and can only be experienced in the gardens of Paradise.
In verità, Allāh introdurrà coloro che credono in Allāh e nel Suo Messaggero e che compiono buone azioni, in Paradisi sotto i cui palazzi e alberi scorrono fiumi, mentre coloro che non credono in Allāh e nel Suo Messaggero, e che godono della vita, seguendo i loro vizi, e che mangiano come mangiano le bestie, privi di altre preoccupazioni che soddisfare i loro ventri e le loro intimità, costoro dimoreranno nel Fuoco, nel Giorno del Giudizio, che è il loro destino.
12- Şüphesiz ki Allah, iman edip salih ameller işleyenleri altlarından ırmaklar akan cennetlere koyacaktır. Kâfirlere gelince onlar (dünyadan) faydalanırlar ve davarların yediği gibi yerler. Onların varacakları yer ise ateştir.
12. Yüce Allah, mü’minlerin dostu ve yardımcısı olduğunu söz konusu ettikten sonra âhirette onlara neler vereceğini de zikretmektedir. Onlar, altından ırmaklar akan cennetlere gireceklerdir. Bu ırmaklar, o göz alıcı bahçeleri, göz kamaştırıcı her bir çiftten ve lezzetli her türlü meyveden mahsul veren muhteşem ağaçları sularlar.
Yine yüce Allah kâfirlerin herhangi bir dost ve yardımcılaırnın olmayacağını söz konusu ettikten sonra burada da onların nefisleriyle baş başa bırakıldıklarını, herhangi bir erdemli vasfa ve insani hiçbir niteliğe sahip olmadıklarını zikretmektedir. Bu gibi vasıflara sahip olmak bir yana onlar, çok daha aşağılara, aklı ve herhangi bir erdemi bulunmayan davarlar seviyesine düşmüşlerdir.
Zira onların bütün gaye ve maksatları, dünya lezzet ve şehvetlerinden yararlanmaktan ibarettir. O bakımdan onların gizli ve açık bütün davranışları bu eksen etrafında döner durur. Bunları aşarak kendileri için hayır ve saadet olan işlere yönelmezler. Bundan dolayı ateş, onların barınacakları yer olacaktır. Orası onlar için hazırlanmış bir barınaktır. Oradan çıkmayacakları gibi azapları da kısa bir süre dahi olsun hafifletilmeyecektir.
Sesungguhnya Allah akan memasukkan orang-orang yang beriman kepada Allah dan Rasul-Nya serta melakukan amal saleh ke dalam surga yang di bawah istana-istana dan pepohonannya mengalir sungai-sungai. Adapun orang-orang yang kafir terhadap Allah dan Rasul-Nya, mereka bersenang-senang di kehidupan dunia dengan mengikuti syahwat mereka dan mereka makan sebagaimana makannya binatang. Tidak ada tujuan bagi mereka selain perut dan kemaluan mereka dan pada hari Kiamat, neraka merupakan tempat tinggal mereka yang mereka huni.
Le secours dont Allah fait bénéficier les croyants a pour condition qu’ils portent secours à Sa religion.
"Sesungguhnya Allah memasukkan orang-orang yang ber-iman dan mengerjakan amal shalih ke dalam surga yang mengalir di bawahnya sungai-sungai. Dan orang-orang yang kafir itu ber-senang-senang (di dunia) dan mereka makan seperti makannya binatang-binatang. Dan neraka adalah tempat tinggal mereka." (Muhammad: 12).
(12) Setelah Allah سبحانه وتعالى menyebutkan bahwa Dia adalah pelin-dung orang-orang yang beriman selanjutnya Allah سبحانه وتعالى menyebutkan apa yang akan dilakukan pada mereka di akhirat, mulai dari masuk surga yang di bawahnya mengalir berbagai sungai yang mengairi kebun-kebun penuh bunga itu serta pohon-pohon hijau nan indah yang berbuah. Masing-masing pasangan memiliki kesenangan dan masing-masing buah memiliki kenikmatan.
Setelah Allah سبحانه وتعالى menyebutkan bahwa orang-orang kafir itu tidak memiliki pelindung, selanjutnya Allah سبحانه وتعالى menyebutkan bahwa mereka diserahkan pada diri mereka sendiri, mereka pun tidak memiliki sifat sopan dan tidak memiliki sifat-sifat kemanusiaan, bahkan derajat mereka pun terhempas jauh ke bawah hingga men-jadi seperti binatang yang tidak memiliki akal dan akhlak. Sebagian besar keinginan serta tujuan mereka adalah bersenang-senang de-ngan kenikmatan dan hawa nafsu duniawi. Gerakan mereka, baik yang nampak maupun yang tidak nampak berporos di sekitar kesenangan dunia tanpa menuju pada kebaikan dan kebahagiaan. Karena itulah neraka menjadi tempat kembali mereka, yaitu tempat yang telah dipersiapkan untuk mereka, mereka tidak bisa keluar darinya dan siksaan tidak diredakan untuk mereka.
Tunay na si Allāh ay magpapapasok sa mga sumampalataya sa Kanya at sa Sugo Niya at gumawa ng mga gawang maayos sa mga hardin na dumadaloy mula sa ilalim ng mga palasyo ng mga ito at mga punong-kahoy ng mga ito ang mga ilog. Ang mga tumatangging sumampalataya kay Allāh at sa Sugo Niya ay nagtatamasa sa Mundo sa pamamagitan ng pagsunod sa mga ninanasa nila at kumakain kung paanong kumakain ang mga hayupan; walang pinahahalagahan para sa kanila kundi ang mga tiyan nila at ang mga tawag ng laman nila. Ang Apoy sa Araw ng Pagbangon ay pamamalagihan nila na tutuluyan nila.
Allah will enter those who have faith in Allah and His Messenger and who do righteous deeds into gardens under whose palaces and trees rivers will flow. Those who reject Allah and His Messenger enjoy in the world by pursuing their desires and they eat like how cattle eat. They have no concern other than their stomachs and private parts. On the day of resurrection, the Fire will be their home to which they will go.
Quả thật Allah sẽ thu nhận những ai tin tưởng nơi Allah và vị Thiên Sứ của Ngài đồng thời làm việc thiện tốt vào Thiên Đàng của Ngài với những Ngôi Vườn có các dòng sông chảy phía dưới các tòa lâu đài. Ngược lại, những kẻ phủ nhận nơi Allah và vị Thiên Sứ của Ngài, họ được hưởng thụ trên cõi trần, họ cứ ăn uống giống như thú vật bởi cái quan trọng mà họ quan tâm chỉ có cái bụng và nhu cầu tình dục của họ.Và vào Ngày Phục Sinh, họ sẽ đời đời kiếp kiếp sống trong Hỏa Ngục.
One koji vjeruju u Allaha i Poslanika te čine dobra djela Plemeniti će Allah uvesti u džennetske bašče, kroz koje, pored kuća i palača, teku rijeke. A nevjernici na ovom svijetu odaju se strastima i jedu kao što stoka jede. Oni, dakle, žive zarad svojih strasti i naslada. Džehennem će biti prebivalište nevjernikā, u njemu će boraviti.
Al-lah introducirá a aquellos que creen en Al-lah y en Su Mensajero, y que obran rectamente, en jardines bajo cuyos palacios y árboles fluirán los ríos. Los que rechazan a Al-lah y a Su Mensajero, en cambio, disfrutarán en el mundo el logro de sus deseos y comerán como lo hacen los rebaños. No tendrán otra preocupación que satisfacer sus estómagos y partes privadas. En el día de la resurrección, el Infierno será su destino.
Şüphesiz Allah Teâlâ, Allah'a ve resulüne iman edip salih ameller işleyenleri sarayları ve ağaçları altından ırmaklar akan cennetlere koyacaktır. Allah'ı ve Allah'ın resulünü inkâr edenlere gelince onlar, dünyada arzularına göre istifade ederler. Hayvanların yedikleri gibi yerler. Onların, karınları ve cinsel arzuları dışında bir kaygıları yoktur. Kıyamet günü onların varıp yerleşeceği yer ateştir.
The people of Arabia, who had rejected the Prophet of God, were forewarned by him that they should not imagine that they would remain unscathed, simply because they were free to eat and drink at that time. They were completely within the grip of God and the proof of this was that if they persisted in rejecting the truth, they would be destroyed in accordance with the system of God. Things happened exactly according to the prediction. The upholders of Truth became dominant, while the rejectors of Truth were destroyed.
Đã bao nhiêu thị trấn của các cộng đồng trước đây giàu có và hùng mạnh hơn rất nhiều về con cái và tài sản so với trị trấn Makkah, nơi đã trục xuất Ngươi (Muhammad) rời bỏ gia đình và người thân của Ngươi, bị TA (Allah) hủy diệt vì tội đã phủ nhận các vị Thiên Sứ của họ và họ đã không có một vị cứu tinh nào giúp họ tránh khỏi sự trừng phạt một khi nó đến?! Bởi thế, việc hủy diệt dám dân của thị trấn Makkah chẳng làm khó khăn cho TA một khi TA muốn.
Kay raming pamayanan kabilang sa mga pamayanan ng mga kalipunang nauna ay higit na matindi sa lakas at higit na marami sa mga yaman at mga anak kaysa sa Makkah na nagpalisan sa iyo ang mga mamayan niyon mula roon. Nagpahamak Kami sa kanila noong nagpasinungaling sila sa mga sugo sa kanila sapagkat walang tagapag-adya para sa kanila na sasagip sa kanila mula sa pagdurusang dulot Namin noong dumating ito sa kanila. Hindi nagpapawalang-kakayahan sa Amin ang pagpapahamak sa mga mamamayan ng Makkah kapag nagnais Kami niyon.
E quanti villaggi dei popoli del passato, più potenti, ricchi e con più figli del popolo della Mekkah, da cui ti hanno esiliato, distruggemmo, quando smentirono i loro messaggeri, e non trovarono sostenitore che potesse salvarli dalla punizione di Allāh che subirono; nulla può impedirci di distruggere la gente della Mekkah, se solo volessimo.
Allah je uništio mnoge gradove koji bijahu moćniji od Poslanikova, sallallahu alejhi ve sellem, grada, Meke, čiji su ga stanovnici protjerali i doveli se u položaj stradalnika koje će neizostavno stići kazna od koje ih niko neće moći sačuvati. Ukoliko Allah bude htio uništiti stanovnike Meke, niko Ga u tome neće moći spriječiti.
¡Cuántas ciudades de las naciones anteriores tenían más fuerza, riqueza e hijos que La Meca, cuya gente te expulsó de ella! Los destruí cuando ellos negaron a sus mensajeros, y no tuvieron quien los ayudara para rescatarlos del castigo de Al-lah cuando este los alcanzó. Por lo que nada nos impide destruir a la gente de La Meca si quisiéramos hacerlo.
13- Seni (aralarından) çıkartan şu memleketinin (halkından) çok daha güçlü nice memleket (halkları) vardı ki biz onları helâk ettik de onlara yardım eden kimse olmadı.
13. Senin şu şehrinin halkından mal, evlât, yardımcı, yapı, araç ve gereç bakımından çok daha güçlü inkarcıların yaşadıkları nice şehrşer vardı ki; onlar, peygamberlerimizi yalanlayıp öğütlerden hiçbir şekilde yararlanmayınca Biz de onları helâk ettik. Ama onlara yardım eden kimse olmadı. Allah’ın azabına karşı kuvvetleri de kendilerine bir fayda sağlamadı.
O halde peygamberlerin en faziletlisi, öncekilerin de sonrakilerin de en hayırlıları olan seni vatanından çıkartan, yalanlayan ve sana düşmanlık eden senin şehrinin şu zayıf ahalisinin hali ne olacaktır?
Helâk edilip cezalandırılmaya başkalarından çok daha layık değiller midir? Eğer Yüce Allah, Rasûlünü rahmet ile her bir kâfir ve inkârcıya karşı da teenni ile hareket etmek üzere göndermemiş olsaydı elbette bu gerçekleşirdi.
Combien de cités, appartenant à des peuples évolués, plus puissantes, plus riches et comptant plus d’habitants que la Mecque d’où les tiens t’ont expulsé, avons-Nous anéanties lorsqu’elles traitèrent leurs messagers de menteurs. Ils ne trouvèrent aucun secoureur pour les soustraire au châtiment d’Allah lorsqu’il s’abattit sur eux et anéantir les habitants de la Mecque ne nous est pas impossible, si Nous le voulions.
"Dan betapa banyaknya negeri-negeri yang (penduduknya) lebih kuat dari (penduduk) negerimu (Muhammad) yang telah me-ngusirmu itu. Kami telah membinasakan mereka, maka tidak ada seorang penolong pun bagi mereka." (Muhammad: 13).
(13) Berapa banyak negeri-negeri orang yang mendustakan yang lebih kuat dari negerimu dari segi harta, anak, sekutu, ba-ngunan dan peralatan yang telah Kami hancurkan ketika mereka mendustakan para rasul Kami, berbagai petuah dan nasihat tidak mempan bagi mereka dan Kami pun tidak menemukan penolong bagi mereka. Kekuatan yang mereka miliki sama sekali tidak ber-guna untuk melindungi mereka dari siksaan Allah سبحانه وتعالى. Lantas bagai-mana kondisi orang-orang lemah yang ada di negerimu itu pada saat mereka mengusirmu dari negerimu, mereka mendustakan dan menentangmu, padahal engkau adalah Rasul terbaik serta yang terbaik dari seluruh manusia sejak dari yang pertama hingga yang terakhir. Bukankah mereka lebih berhak untuk dibinasakan dan disiksa daripada yang lain andai Allah سبحانه وتعالى tidak mengutus RasulNya membawa rahmat dan kesabaran terhadap semua orang kafir dan penentang?
Betapa banyak negeri dari negeri-negeri umat yang terdahulu, lebih kuat dan mempunyai lebih banyak harta dan anak dibanding negeri Makkah yang penduduknya mengusirmu darinya, namun Kami menghancurkan mereka tatkala mereka mendustakan para rasul mereka, lalu mereka tidak mempunyai penolong yang menyelamatkan mereka dari siksa Allah ketika datang kepada mereka. Sebab itu, Kami tidak sulit untuk menghancurkan penduduk Makkah jika Kami menghendaki.
Peygamberlerini yalanlamaları sebebiyle seni Mekke'den çıkaran Mekke halkından daha güçlü ve daha çok mala ve evlada sahip olan önceki ümmetlerden nicelerini helak ettik. Allah'ın azabı kendilerine geldiğinde onlardan bu azabı savacak bir yardımcıları da yoktu. Bunun içindir ki, şayet dilersek Mekke halkını da helak ederiz de bu konuda hiçbir şey bizi aciz bırakamaz.
How many a town from the towns of the previous nations had more strength, wealth and children than that of Makkah, whose people evicted you from it! I destroyed them when they denied their messengers, and they had no helper to rescue them from Allah’s punishment when it came to them. Thus we are not unable to destroy the people of Makkah if I intend to do so.
Apakah orang yang mempunyai bukti yang jelas dan hujah yang nyata dari Tuhannya dan dia menyembah Tuhannya berdasarkan ilmu sama dengan orang yang dijadikan setan memandang baik perbuatannya yang buruk dan mengikuti apa yang menjadi kecondongan hawa nafsunya berupa penyembahan kepada berhala-berhala, melakukan dosa, dan mendustakan para rasul?
Are those who have clear proof and glaring evidence from their Lord, and therefore worship Him with insight, like those for whom Satan has beautified their evil action, and they followed what their desires dictated to them by the worship of idols, the commission of sin and denial of the messengers?
Một người có được các bằng chứng rõ rệt từ Thượng Đế của y và y thờ phượng Ngài trên những bằng chứng rõ ràng đó có giống hay không với một kẻ bị Shaytan bày vẻ bởi những việc làm tội lỗi và hắn đi theo dục vọng của bản thân trong việc thờ phượng các bục tượng và phủ nhận các vị Thiên Sứ?!
The Worshipper of the Truth and the Worshipper of Lust are not Equal
Allah says:
أَفَمَن كَانَ عَلَى بَيِّنَةٍ مِّن رَّبِّهِ
(Can then he, who stands on clear evidence from his Lord...) This means a person who is upon clear vision and certainty concerning Allah's commands and His religion, because of the guidance and knowledge that Allah has revealed in His Book, and because of the pure nature upon which Allah has created him.
كَمَن زُيِّنَ لَهُ سُوءُ عَمَلِهِ وَاتَّبَعُواْ أَهْوَاءَهُمْ
((Can he) be likened to those for whom their evil deeds are beautified for them, while they follow their own lusts) which means that they cannot be equal. This is similar to Allah's saying,
أَفَمَن يَعْلَمُ أَنَّمَآ أُنزِلَ إِلَيْكَ مِن رَبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمَى
(Can he who knows that what has been revealed unto you from your Lord is the truth be like him who is blind) (13:19) And,
لاَ يَسْتَوِى أَصْحَـبُ النَّارِ وَأَصْحَـبُ الْجَنَّةِ أَصْحَـبُ الْجَنَّةِ هُمُ الْفَآئِزُونَ
(Not equal are the people of the Fire and the people of Paradise. The People of Paradise will be the successful ones.) (59:20)
Description of Paradise and Its Rivers
Allah then says:
مَّثَلُ الْجَنَّةِ الَّتِى وُعِدَ الْمُتَّقُونَ
(The description of Paradise which is promised for those who have Taqwa...) `Ikrimah said,
مَّثَلُ الْجَنَّةِ
(The description of Paradise) "This means its description."
فِيهَآ أَنْهَارٌ مِّن مَّآءٍ غَيْرِ ءَاسِنٍ
(In it are rivers of water that are not Asin,) Ibn `Abbas, may Allah be pleased with him, Al-Hasan, and Qatadah all said, "It does not change." Qatadah, Ad-Dahhak, and `Ata' Al-Khurasani all said, "It is not foul-smelling." The Arabs say Asin if its (water) scent changes.
وَأَنْهَارٌ مِّن لَّبَنٍ لَّمْ يَتَغَيَّرْ طَعْمُهُ
(rivers of milk, the taste of which never changes,) which means that the milk is of utmost whiteness, sweetness, and richness. It has been mentioned in a Hadith attributed to the Prophet "Their milk did not come out of the udders of cattle."
وَأَنْهَـرٌ مِّنْ خَمْرٍ لَّذَّةٍ لِّلشَّـرِبِينَ
(rivers of wine delightful to those who drink it, ) hich means that the wine does not have a bad taste or foul smell like that of the worldly life. Rather, it is good in its appearance, taste, smell, and effect, as Allah says,
لاَ فِيهَا غَوْلٌ وَلاَ هُمْ عَنْهَا يُنزَفُونَ
(it (the wine) has no bad effects, nor does it cause intoxication.) (37:47) and,
لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ
(From which (the wine) they will have no headache, nor will they be intoxicated.) (56:19)
بَيْضَآءَ لَذَّةٍ لِّلشَّـرِبِينَ
(white, delicious to the drinkers.)(37:46) It has been mentioned in a Hadith attributed to the Prophet , "Their wine was not pressed under men's feet."
وَأَنْهَـرٌ مِّنْ عَسَلٍ مُّصَفًّى
(and rivers of refined honey;) which means that the honey is of utmost purity and pleasant color, taste, and smell. It has been mentioned in a Hadith attributed to the Prophet , "Their honey did not come out of the bellies of bees." Imam Ahmad recorded from Hakim bin Mu`awiyah who narrated from his father that Allah's Messenger ﷺ said,
«فِي الْجَنَّةِ بَحْرُ اللَّبَنِ وَبَحْرُ الْمَاءِ وَبَحْرُ الْعَسَلِ وَبَحْرُ الْخَمْرِ، ثُمَّ تُشَقَّقُ الْأَنْهَارُ مِنْهَا بَعْد»
(Verily, there is in Paradise a lake of milk, a lake of water, a lake of honey, and a lake of wine. The rivers then gush out of them. At-Tirmidhi reported this narration in his section of the Description of Paradise, and he said, "Hasan Sahih. In the Sahih, it is recorded that Allah's Messenger ﷺ said,
«إِذَا سَأَلْتُمُ اللهَ تَعَالى فَاسْأَلُوهُ الْفِرْدَوْسَ فَإِنَّهُ أَوْسَطُ الْجَنَّةِ، وَأَعْلَى الْجَنَّةِ، وَمِنْهُ تُفَجَّرُ أَنْهَارُ الْجَنَّةِ، وَفَوْقَهُ عَرْشُ الرَّحْمن»
(When you ask Allah, ask Him for Al-Firdaws, because it is the central and highest part of the Paradise, and from it gush the rivers of the Paradise and above it is the Throne of the Most Merciful.)Allah says,
وَلَهُمْ فِيهَا مِن كُلِّ الثَّمَرَتِ
(...and therein for them are all kinds of fruits, ...) This similar to His saying,
يَدْعُونَ فِيهَا بِكلِّ فَـكِهَةٍ ءَامِنِينَ
(They will call in it for every kind of fruit in peace and security.) (44:55) And His saying,
فِيهِمَا مِن كُلِّ فَـكِهَةٍ زَوْجَانِ
(In them will be every kind of fruits in pairs.) (55:52) Allah says
وَمَغْفِرَةٌ مِّن رَّبِّهِمْ
(. ..and forgiveness from their Lord.) meaning, in addition to all of the above. Allah says,
كَمَنْ هُوَ خَـلِدٌ فِى النَّارِ
(Can this be likened to those who abide eternally in the Fire) meaning, `can those that We have described their position in the Paradise be like those who will abide eternally in the Fire' They are not equal, and nor are those who will be in the high ranks (in the Paradise) and those who will be in the lowest depths (Hell).
وَسُقُواْ مَآءً حَمِيماً
(and are given to drink boiling water) meaning, extremely hot; so hot that it is unbearable.
فَقَطَّعَ أَمْعَآءَهُمْ
(that severs their intestines) meaning, that will cut their insides -- both bowels and intestines. We seek refuge in Allah from that.
وَمِنْهُمْ مَّن يَسْتَمِعُ إِلَيْكَ حَتَّى إِذَا خَرَجُواْ مِنْ عِندِكَ قَالُواْ لِلَّذِينَ أُوتُواْ الْعِلْمَ مَاذَا قَالَ ءَانِفاً أُوْلَـئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلَى قُلُوبِهِمْ وَاتَّبَعُواْ أَهْوَآءَهُمْ - وَالَّذِينَ اهْتَدَوْاْ زَادَهُمْ هُدًى وَءَاتَـهُمْ تَقُوَاهُمْ - فَهَلْ يَنظُرُونَ إِلاَّ السَّاعَةَ أَن تَأْتِيَهُمْ بَغْتَةً فَقَدْ جَآءَ أَشْرَاطُهَا فَأَنَّى لَهُمْ إِذَا جَآءَتْهُمْ ذِكْرَاهُمْ
Colui a cui sono giunte chiare prove e argomenti da parte del suo Dio, e che lo adora, illuminato, è forse pari a colui al quale Satana ha abbellito le cattive azioni, seguendo quelli che ordinavano loro di adorare idoli, commettere peccati e smentire i messaggeri?!
Aquellos que tienen pruebas y evidencias claras de su Señor y, por lo tanto, Lo adoran con certeza, ¿acaso son como aquellos a quienes Satanás ha embellecido sus malas obras, y siguieron lo que sus pasiones les dictaron mediante la adoración de ídolos, los pecados y la negación de los Mensajeros?
"Maka apakah orang-orang yang berpegang pada keterangan yang datang dari Rabbnya sama dengan orang yang (setan) menja-dikan mereka memandang baik perbuatannya yang buruk itu dan mengikuti hawa nafsunya?" (Muhammad: 14).
(14) Tidaklah sama antara orang berpegang pada keterangan perintah Agama Allah سبحانه وتعالى, baik secara ilmu maupun amal, dan me-ngetahui kebenaran serta mengikutinya serta mengharapkan janji Allah سبحانه وتعالى bagi pengikut kebenaran dengan orang yang hatinya buta, yang menolak kebenaran hingga ia pun tersesat dan mengikuti hawa nafsunya tanpa petunjuk dari Allah سبحانه وتعالى meski demikian ia pun tetap berpendirian bahwa yang dipegangnya benar. Alangkah jauhnya perbedaan kedua golongan tersebut dan begitu besar per-bedaan antara keduanya, yaitu antara pengikut kebenaran dan pengikut kesesatan.
14- Rabbinden apaçık bir delil üzere olan kimse, kötü ameli kendisine süslü gösterilen ve hevâlarına uyan kimseler gibi olur mu hiç?
14. Yani dini hususunda, ilim ve ameli itibari ile basiret üzere olan, hakkı bilip ona uyan, Allah’ın hak ehline vaad ettiği şeyleri uman kimseler hiçbir zaman hakkı inkâr etmiş, ondan sapmış, Allah’tan gelen herhangi bir hidâyet olmaksızın hevâsına tabi olmuş, bununla birlikte kendisinin hak üzere olduğunu düşünen kör kalpli bir kimse gibi olmaz.
Bu iki kesim arasındaki mesafe ne kadar büyüktür! Biri hak biri dalâlet ehli olan bu iki kesim arasındaki fark ne kadar büyüktür!
Ang sinumang nagkaroon ng isang patotoong malinaw at isang katwirang maliwanag ba mula sa Panginoon niya, kaya naman ito ay sumasamba sa Kanya ayon sa kabatiran, ay gaya kaya ng mga ipinang-akit para sa kanila ng demonyo ang kasagwaan ng gawain nila at sumunod sa idinidikta sa kanila ng mga pithaya nila, gaya ng pagsamba sa mga anito, paggawa ng kasalanan, at pagpapasinungaling sa mga sugo?
Rabbinden apaçık bir delil üzerinde bulunan ve basiret ile Rabbine ibadet eden kimse, şeytanın kötü amelini kendisine süslü gösterdiği, hevâ ve heveslerinin kendilerini putlara ibadet etmeye, günah işlemeye ve peygamberleri yalanlamaya sevk ettiği kimse gibi olur mu?
Celui qui détient un argument évident et une preuve claire de la part de son Seigneur et L’adore en connaissance de cause, est-il semblable à celui dont Satan lui a embelli ses mauvaises œuvres et suit ce que lui dictent ses passions, comme adorer des idoles, commettre des péchés et traiter les messagers de menteurs?
Zar ima isti status onaj koji robuje Allahu, džellešanuhu, na temelju jasnih i neoborivih dokaza i koji se susteže od zabranjenog, i onaj kome je šejtan lijepim prikazao njegova ružna djela i koji se, povodeći se za strastima svoje zle duše i prohtjeva zbog kojih luta, te robuje kipovima, čini poroke i poriče poslanike?
Allah'ın, -emirlerini yerine getirip yasaklarından kaçınan- müttakîlere vadetmiş olduğu ve onları koyacağı cennetin özellikleri şöyledir; uzun müddet kaldığı halde içinde tadı ve kokusu değişip bozulmayan sudan ırmaklar, tadı değişmeyen sütten ırmaklar, içenlere lezzet veren şaraptan ırmaklar ve tortulardan arındırılmış süzme baldan ırmaklar vardır. Orada onlar için meyvelerin her çeşidi ve diledikleri her şey vardır. Bir de bunun üzerine Rablerinden günahlarını bağışlama vardır. O, günahlarından dolayı onları hesaba çekmez. Karşılığı bu olan kimselerin durumu ile ateşte ebedî kalan ve oradan asla çıkamayacak olan, sıcaklığının şiddeti sebebi ile bağırsaklarını parça parça edecek kaynar su içirilen kimselerin durumu gibi olur mu?
15- Takvâ sahiplerine vaat edilen cennetin durumu şöyledir: Orada tadı ve kokusu değişmeyen su ırmakları, tadı değişmeyen süt ırmakları, içenlere lezzet veren şarap ırmakları ve süzülmüş bal ırmakları vardır. Onlar için orada meyvelerin her türlüsü ve bir de Rablerinden mağfiret vardır. Şimdi (bunlara kavuşanlar) hiç ateşte ebediyen kalan ve kendilerine kaynar bir su içirilip de bağırsakları paramparça edilen kimselerle bir olur mu?
15. “Takvâ sahiplerine vaat edilen cennetin durumu şöyledir…” Allah’ın, gazabından korkup sakınan ve O’nu razı edecek şeylere uyan muttaki kullarına vaat ettiği cennetin güzel niteliklerinden bazıları şöyledir:“Orada tadı ve kokusu değişmeyen su ırmakları…”Bu su, ne bozulur, ne kötü kokar, ne acılarşır, ne de bulanır. Aksine o, suların en tatlısı, en durusu, en hoş kokulusu ve içimi en lezzetli olanıdır.“Tadı” ekşiyerek ve başka herhangi bir şekilde “değişmeyen süt ırmakları, içenlere lezzet veren” dünyadaki gibi tadı tiksinti veren, başı ağrıtan ve aklı karıştıran şaraba benzemeyn, aksine içene büyük bir lezzet veren “şara ırmakları”, mumdan ve diğer kirlerlerden arınıp “süzülmüş bal ırmakları vardır.”“Onlar için orada” hurma, üzüm, elma, nar, turunç, incir vb. gibi dünyada eşi bulunmayan “meyvelerin her türlüsü ve bir de Rablerinden mağfiret vardır.” İşte onlar, sevip istedikleri her şeyi elde etmiş olacaklardır. Rablerinin mağfireti sayesinde de karşılaşmaktan korktukları hiç bir şey kalmayacaktır. Şimdi bunlar mı hayırlıdır yoksa son derece sıcak ve azabı kat kat artırılmış olan “ve kendilerine” cehennemde “kaynar” son derece sıcak “bir su içirilip de bağırsakları paramparça edilen kimseler” mi?
Her iki yurdu, her iki amel türünü, bu amellerin karşılıklarlarını ve amelde bulunanları birbirinden farklı kılan Allah’ın şanı ne yücedir!
"Perumpamaan surga yang dijanjikan kepada orang-orang yang bertakwa yang di dalamnya ada sungai-sungai dari air yang tiada berubah rasa dan aromanya, sungai-sungai dari susu yang tiada berubah rasanya, sungai-sungai dari khamar (arak) yang lezat rasanya bagi peminumnya dan sungai-sungai dari madu yang disaring, dan mereka di dalamnya memperoleh segala macam buah-buahan dan ampunan dari Rabb mereka, (apakah) sama dengan orang yang kekal dalam neraka, dan diberi minuman dengan air yang mendidih sehingga memotong-motong ususnya?" (Muhammad: 15).
(15) Artinya, perumpamaan surga yang disediakan Allah سبحانه وتعالى untuk hamba-hambaNya yang takut akan murkaNya serta meniti keridhaanNya, yakni dengan segala pernak-pernik surga yang indah itu di mana ﴾ فِيهَآ أَنۡهَٰرٞ مِّن مَّآءٍ غَيۡرِ ءَاسِنٖ ﴿ "di dalamnya ada sungai-sungai dari air yang tiada berubah rasa dan aromanya," yakni, tidak berubah (cita rasanya), tidak mengganggu kesehatan, tidak berbau, tidak asam dan tidak keruh, tapi air surga adalah air yang paling sejuk, bersih dan enak aromanya serta lezat rasanya, ﴾ وَأَنۡهَٰرٞ مِّن لَّبَنٖ لَّمۡ يَتَغَيَّرۡ طَعۡمُهُۥ ﴿ "sungai-sungai dari susu yang tiada berubah rasanya," tidak pahit dan lainnya, dan ﴾ وَأَنۡهَٰرٞ مِّنۡ خَمۡرٖ لَّذَّةٖ لِّلشَّٰرِبِينَ ﴿ "sungai-sungai dari khamar (arak) yang lezat rasanya bagi peminumnya," orang yang meminumnya sangat merasakan kelezatannya, tidak seperti khamar dunia yang rasanya tidak enak, membuat kepala pening dan merusak akal,﴾ وَأَنۡهَٰرٞ مِّنۡ عَسَلٖ مُّصَفّٗىۖ ﴿ "dan sungai-sungai dari madu yang disaring," dari sarang dan semua kotorannya, ﴾ وَلَهُمۡ فِيهَا مِن كُلِّ ٱلثَّمَرَٰتِ ﴿ "dan mereka di dalamnya mem-peroleh segala macam buah-buahan," mulai dari kurma, anggur, apel, delima, limau, buah tin dan lainnya yang tidak ada bandingnya di dunia. Semua yang mereka inginkan itu mereka dapatkan.
Selanjutnya Allah سبحانه وتعالى berfirman, ﴾ وَمَغۡفِرَةٞ مِّن رَّبِّهِمۡۖ ﴿ "Dan ampunan dari Rabb mereka." Semua yang mereka takutkan sirna dengan am-punan itu. Apakah golongan ini lebih baik ataukah ﴾ كَمَنۡ هُوَ خَٰلِدٞ فِي ٱلنَّارِ ﴿ "orang yang kekal dalam neraka," yang panasnya sangat membara dan azabnya berlipat-lipat, ﴾ وَسُقُواْ ﴿ "dan diberi minuman," di dalam neraka, ﴾ مَآءً حَمِيمٗا ﴿ "dengan air yang mendidih," yang sangat panas, ﴾ فَقَطَّعَ أَمۡعَآءَهُمۡ ﴿ "sehingga memotong-motong ususnya?" Mahasuci Allah سبحانه وتعالى yang membedakan secara jauh antara kedua tempat, kedua balasan, kedua golongan orang yang beramal dan kedua perbuatan yang diperbuat.
Abiding by rational argument (bayyinah) means building one’s life on realistic facts, while following one’s own desires (ahwa’) means deviating from the truth. This is wanting to build one’s own world in God’s world against God’s will. In this present world of trial, both the realists and the self-indulgent apparently have equal opportunities. But in the real world of the Hereafter, only the first group will have a share in the eternal bounties of God, while the second group will be an utter failure and will be forever in disgrace.
Đặc điểm của Thiên Đàng mà Allah đã hứa với những người ngoan đạo - thực hiện các mệnh lệnh của Allah và tránh xa những điều Ngài nghiêm cấm - là một nơi trong đó có những con sông nước ngọt mãi mãi không đổi mùi, những con sông sữa không đổi vị, những con sông rượu tuyệt hảo dành cho người thích uống, và những con sông mật ong tinh khiết và thơm ngon. Trong đó, còn có đủ loại trái cây mà họ ưa thích, và trên hết những thứ đó là họ được Allah tha thứ tội lỗi, Ngài sẽ không bắt tội họ nữa. Thế những người được ban cho phần thưởng này có ngang bằng với những kẻ đời đời kiếp kiếp sống trong Hỏa Ngục và bị cho uống với một loại nước cực nóng cắt đứt ruột gan trong bụng của họ hay không?!
Le Paradis dans lequel Allah promet de faire entrer ceux qui Le craignent en se conformant à Ses commandements et en renonçant à Ses interdits, contient des rivières où l’eau est lipide et cristalline, des rivières de lait frais, des rivières de vin délicieux à boire ainsi que des rivières de miel exempt de toute impureté. Ils auront également droit à toutes les variétés de fruits qu’ils désirent et en plus de tout cela, Allah effacera leurs péchés et ne leur en tiendra pas rigueur. Ceux qui recevront cette rétribution sont-ils égaux à ceux qui demeureront dans le Feu sans jamais en sortir et seront abreuvés d’une eau bouillonnante qui déchirera leurs entrailles?
Sveznajući Allah opisao je Džennet, koji je obećao bogobojaznim vjernicima, jer su izvršavali vjerske naredbe i sustezali se od vjerskih zabrana, rekavši da su u njemu tekuće rijeke od pitke vode čije se karakteristike nisu promijenile od dugog stajanja, i rijeke od mlijeka, čistog, ukusnog, nepromijenjenog, i rijeke od vina, koje će vjernici piti s užitkom i nasladom, a zbog čijeg konzumiranja neće spopadati glavobolja niti ružno ponašanje, i rijeke od meda procijeđenog, nadasve ukusne i iznad svega korisne. Vjernici će, osim toga, u Džennetu imati svakovrsne plodove i hranu na raspolaganju, a vrednije je od svega toga to što će Plemeniti Allah oprostiti njihove grijehe i preći preko hrđavih djela koja su učinili. Pa, jesu li isti oni koji će u tome užitku biti i oni koji će se u Džehennemu vječno pržiti, gdje će biti pojeni uzavrelom vodom koja je dostigla krajnju vrelinu, a koja će, dospjevši u utrobu, kidati njihova crijeva?
Ang katangian ng Paraiso – na ipinangako ni Allāh sa mga tagapangilag magkasala sa Kanya sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya – ay na magpapasok Siya sa kanila roon. Doon ay may mga ilog mula sa tubig na hindi nagbabago sa amoy ni sa lasa dahil sa tagal ng pananatili. Doon ay may mga ilog mula sa gatas na hindi nagbabago ang lasa nito. Doon ay may mga ilog mula sa alak na masarap para sa mga tagainom. [Doon ay] may mga ilog ng pulut-pukyutan na dinalisay na mula sa mga kasiraan. May ukol sa kanila roon na lahat ng mga uri ng mga bungang nanaisin nila. May ukol sa kanila higit doon sa kabuuan niyon na isang pagpapawi mula kay Allāh ng mga pagkakasala nila kaya hindi Siya maninisi sa kanila dahil sa mga ito. Nagkakapantay kaya ang sinumang ito ang ganti sa kanya at ang mga mamamalagi sa Apoy, na hindi lalabas mula roon magpakailanman at paiinumin ng tubig na matindi ang pagkainit kaya magpuputul-putol ito ng mga bituka ng mga tiyan nila dahil sa tindi ng init nito?
The description of Paradise, which Allah has promised those who are mindful of Him, by fulfilling His instructions and avoiding His prohibitions, that He will make them enter is as follows: In it there are rivers of water whose smell and taste have not changed due to standing for long. In it there are rivers of milk whose taste has not changed. In it there are rivers of wine delicious to those who drink, and rivers of honey that has been purified from all impurities. Therein they will get all types of fruit that they wish for. Above all of that they will receive an obliteration of their sins from Allah, Who will not take them to task for them. Can the person who has this recompense be equal to those who will remain in the Fire never to come out, and who will be given extremely hot water to drink, which will cut the intestines of their stomachs due to its extreme heat?
La ricompensa del Paradiso, che Allāh ha promesso ai Suoi sudditi pii che obbediscono ai Suoi ordini e che rispettano i Suoi divieti: in esso vi sono fiumi d'acqua il cui odore e gusto è invariabile, poiché sarà stata a lungo nei fiumi; e in esso vi sono fiumi di latte, il cui gusto non varia, e fiumi di vino, che delizierà coloro che lo berranno, e fiumi di miele filtrato; e avranno, in esso, tutti i tipi di frutti che vorranno; e, oltre questo, Allāh cancellerà i loro peccati e non li rimprovererà per essi. Chi otterrà tale ricompensa è forse pari a chi resterà per sempre nel Fuoco, senza mai uscirne, e che verrà abbeverato con acqua estremamente bollente, che distruggerà i suoi visceri, tale il suo bollore?!
La descripción del Paraíso, que Al-lah les ha prometido a aquellos que son temerosos de Él, mediante el cumplimiento de Sus órdenes y la obediencia a Sus prohibiciones, es la siguiente: En él hay ríos de agua cuya fragancia y sabor no se corrompen debido al tiempo. En él hay ríos de leche cuyo sabor no se altera. También hay ríos de vino delicioso para los que beben, y ríos de miel que se han purificado de todas las impurezas. Allí obtendrán todas las variedades de fruta que deseen. Por encima de todo eso, recibirán de Al-lah el perdón de sus pecados, Quien no los tendrá en cuenta. ¿Puede la persona que tiene esta recompensa ser igual a aquellos que permanecerán en el Infierno para no salir nunca, y a quienes se les dará agua extremadamente caliente para beber, que carcomerá los intestinos de sus estómagos debido a su calor extremo?
Kriteria surga yang dijanjikan oleh Allah untuk orang-orang yang bertakwa kepada-Nya -dengan mengerjakan segala perintah-Nya dan menjauhi segala larangan-Nya- untuk memasukkan mereka ke dalamnya ialah bahwa di dalamnya terdapat sungai-sungai dari air yang tidak berubah aroma dan rasanya karena lamanya menetap, ada sungai-sungai dari susu yang tidak berubah rasanya, ada sungai-sungai dari arak yang sangat nikmat bagi peminumnya, dan ada sungai-sungai dari madu yang telah dibersihkan dari berbagai kotoran. Bagi mereka di dalamnya terdapat segala apa yang mereka inginkan dari buah-buahan serta bagi mereka apa yang lebih dari itu semua, yaitu penghapusan dosa-dosa mereka oleh Allah sehingga Allah tidak menghukum mereka. Samakah orang yang mendapat balasan seperti ini dengan orang yang tinggal di neraka yang tidak bisa keluar darinya selamanya serta diberi minuman dari air yang sangat panas sehingga usus-usus perut mereka putus karena air yang sangat panas itu?!
Ô Messager, certains hypocrites t’écoutent alors qu’ils n’ont pas l’intention de répondre favorablement à ton appel, pire, avec la volonté de se détourner de toi ; et une fois sortis de chez toi, ils disent à ceux à qui Allah a accordé de la connaissance sur le ton de celui qui ne se soucie de rien et se détourne: Qu’a-t-il dit il y a peu? Ceux-là sont ceux dont Allah a scellé les cœurs auxquels aucun bien ne parvient.
Di antara orang-orang munafik itu ada yang mendengarkan ucapanmu -wahai Rasul- dengan tanpa diikuti dengan penerimaan, justru diikuti dengan penolakan, sehingga jika mereka telah keluar dari sisimu, mereka berkata kepada orang-orang yang diberi ilmu oleh Allah sebagai bentuk pura-pura bodoh dan penolakan dari mereka, “Apa yang dikatakan Rasul dalam ucapannya barusan?” Mereka itulah orang-orang yang Allah telah kunci mati hati-hati mereka sehingga kebaikan tidak sampai kepadanya dan mengikuti hawa nafsu mereka sehingga membutakan mereka dari kebenaran.
Commentary
The lexical item اشراط "ashrat" occurring in this passage means "signs". The portents of the last Hour starts with the very advent of Khatam-un-Nabiyyin ﷺ [ the Last of the Holy Prophets ] as the end of the Holy Prophethood is the sign of the approach of the last Hour. The miracle of the splitting of the moon by the Holy Prophet ﷺ has been described thus in the Holy Qur'an [ 54:1]: اقْتَرَبَتِ السَّاعَةُ "The hour has drawn near and the moon has split." - indicating that this miracle is also one of the signs of the last Hour. These are initial portents of the Hour which appeared at the time of the revelation of the Qur'an. Besides, there are many other portents that have been predicted in authentic Ahadith, one of which is reported by Anas in which he says that I have heard the Messenger of Allah ﷺ say: "Among the signs of the last hour is the removal of knowledge, abundance of ignorance, the prevalence of fornication, the prevalence of wine-drinking, the small number of men and the large number of women so that fifty women will have one man to look after them". (Bukhari and Muslim) A version has "knowledge will dwindle and ignorance will be widespread."
Abu Hurayrah ؓ reports Allah's Messenger ﷺ as saying: "When the spoils of war are taken as personal wealth, property given in trust is treated as spoil, zakah is treated as a fine, learning is acquired for other than religious purpose, a man obeys his wife and is undutiful towards his mother, brings his friend near and drives his father far off, voices are raised in the mosques, the most wicked member of a tribe becomes its ruler, the most worthless member of a people becomes its leader, a man is honored through fear of the evil he may do, singing-girls and stringed-instruments make their appearance, wines are drunk, and the last members of this community curse the earlier ones, look at that time for a violent wind, an earthquake, being swallowed up by the earth, metamorphosis, pelting rain, and signs following one another like bits of a necklace falling one after the other when its string is cut. (Tirmidhi)
Algunos de los hipócritas te escuchan, Mensajero, pero sin aceptarte, y cuando dejan tu presencia les dicen a aquellos a quienes Al-lah les ha dado conocimiento: “¿Qué fue lo que acabó de decir?”, fingiendo no haber entendido, para rechazarte. Estos son aquellos cuyos corazones Al-lah ha sellado y, por lo tanto, nada bueno los alcanza, solo siguen sus pasiones, que los han cegado a la verdad.
Some of the hypocrites listen to you, O Messenger, but without acceptance and instead turn away, until when they leave your presence they say to those whom Allah had given knowledge: ‘What did he say in his talk just now?’ pretending to be ignorant and turning away. They are the ones whose hearts Allah has sealed, and thus no good reaches it, and they follow their desires, which have made them blind to the truth.
"Dan di antara mereka ada orang yang mendengarkan per-kataanmu sehingga apabila mereka keluar dari sisimu mereka ber-kata kepada orang yang telah diberi ilmu pengetahuan (sahabat-sahabat Nabi), 'Apakah yang dikatakannya tadi?' Mereka itulah yang dikunci mati hati mereka oleh Allah dan mengikuti hawa nafsu mereka. Dan orang-orang yang mendapat petunjuk, Allah menambah petunjuk kepada mereka dan memberikan kepada me-reka (balasan) ketakwaannya." (Muhammad: 16-17).
(16) Allah سبحانه وتعالى berfirman, "Dan di antara orang-orang munafik ﴾ مَّن يَسۡتَمِعُ إِلَيۡكَ ﴿ "ada orang yang mendengarkan perkataanmu (Muhammad)," mendengarkan ucapanmu bukan bermaksud untuk menerima dan menaati, tapi hatinya berpaling dari perkataan itu, dan karena itulah Allah سبحانه وتعالى berfirman, ﴾ حَتَّىٰٓ إِذَا خَرَجُواْ مِنۡ عِندِكَ قَالُواْ لِلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ ﴿ "Sehingga apabila mereka keluar dari sisimu, mereka berkata kepada orang yang telah diberi ilmu pengetahuan," yang berpura-pura memahami perkataan-mu serta yang mereka dengar yang tidak mereka sukai, ﴾ مَاذَا قَالَ ءَانِفًاۚ ﴿ "Apakah yang dikatakannya tadi?" yakni, apa yang dikatakannya barusan?
Ayat ini adalah puncak celaan untuk mereka, sebab andai saja mereka benar-benar mencari kebaikan, tentu akan benar-benar memperhatikan dengan pendengaran mereka dan pasti akan di-pahami oleh hati mereka sehingga seluruh bagian tubuh mereka tunduk, hanya saja mereka itu sebaliknya, karena itulah Allah سبحانه وتعالى berfirman, ﴾ أُوْلَٰٓئِكَ ٱلَّذِينَ طَبَعَ ٱللَّهُ عَلَىٰ قُلُوبِهِمۡ ﴿ "Mereka itulah yang dikunci mati hati mereka oleh Allah," yaitu Allah سبحانه وتعالى menutupnya serta menutup semua pintu kebaikan yang mungkin bisa dicapai, karena mereka menurutkan keinginan mereka, dan tidaklah mereka menginginkan kecuali kebatilan.
(17) Selanjutnya Allah سبحانه وتعالى menjelaskan kondisi orang-orang yang mendapatkan petunjuk seraya berfirman, ﴾ وَٱلَّذِينَ ٱهۡتَدَوۡاْ ﴿ "Dan orang-orang yang mendapat petunjuk," dengan iman serta taat dan mengikuti apa yang diridhai Allah سبحانه وتعالى, ﴾ زَادَهُمۡ هُدٗى ﴿ "Allah menambah petunjuk kepada mereka," sebagai rasa terimakasih Allah سبحانه وتعالى kepada mereka atas hal itu, ﴾ وَءَاتَىٰهُمۡ تَقۡوَىٰهُمۡ ﴿ "dan memberikan kepada mereka (balasan) ketakwaannya." Artinya, mereka diberi pertolongan untuk melakukan kebaikan dan dijaga dari keburukan. Kemudian Allah سبحانه وتعالى menjelaskan adanya dua balasan bagi orang-orang yang bertak-wa: Ilmu yang bermanfaat dan amal shalih.
-Ey Peygamber!- Münafıklardan bazıları sana kulak verirler. Ancak onların bu kulak verişleri kabul ettikleri için değildir. Bilakis onlar yüz çevirirler. Öyle ki onlar, senin yanından çıktıklarında Allah'ın kendisine ilim verdiği kimseye; "O, az önce ne söylemişti?" derler. Onlar bunu bilmezlikten gelerek ve yüz çevirerek yaparlar. İşte bunlar, Allah'ın kalplerinin üzerine mühür vurduğu kimselerdir. Onların kalplerine hayır ulaşmaz. Onlar, hevâlarına tabi olurlar. Öyle ki hevâları sebebiyle hakkı göremezler.
16- O (münafıklardan) seni dinleyenler vardır. Ama yanından çıktıklarında kendilerine ilim verilmiş olanlara:“O, az önce ne söyledi?” derler. İşte onlar, Allah’ın kalplerine mühür vurduğu, hevâlarına uymuş kimselerdir.
17- Hidâyeti kabul edenlere gelince Allah, onların hidâyetini artırır ve onları takvâlı olmaya muvaffak kılar.
16. Allah, münafıklar hakkında şöyle buyurmaktadır:“Onlardan seni dinleyenler vardır” Senin söylediklerini kabul etmek ve sana itaat etmek için değil de kalpleri onlardan yüz çevirmiş bir halde dinlerler. İşte bundan dolayı şöyle buyurmaktadır:“yanından çıktıklarında kendilerine ilim verilmiş olanlara” senin neler söylediğini ve işittikleri içinden pek hoşlanmadıkları sözleri soruşturarak: “O, az önce ne söyledi?” derler.”
Bu sözlerle onlar, çok ileri bir derecede yerilmektedirler. Çünkü onlar, gerçekten hayır elde etmek isteyen kimseler olsalardı, onu dikkatle dinler, sözlerini beller ve onun dediklerine itaat ederlerdi. Ancak onlar tam aksini yaptılar.
Bundan dolayı şöyle buyrulmaktadır:“İşte onlar Allah’ın” batıldan başka bir şeyi arzu etmeyen hevâlarına uymaları sebebi ile “kalplerine mühür vurduğu” kendilerini hayra ulaştıracak bütün kapıları kapattığı “hevâlarına uymuş kimselerdir.”
17. Yüce Allah, hidâyet bulanların durumlarını açıklayarak şöyle buyurmaktadır: İmanla, emirlere itaatle, Allah’ı razı edecek şeylere uymak suretiyle “hidâyeti kabul edenlere gelince Allah onların hidâyetini” bu amellerini mükâfatlandırmak üzere “artırır ve onları takvâlı olmaya muvaffak kılar.” Onları hayırlar işlemeye muvaffak kılar ve kötülüklerden korur.
Böylelikle hidâyet bulanlar için iki mükâfat vardır: faydalı ilim ve salih amel.
Hỡi Thiên Sứ Muhammad, một số những kẻ giả tạo đức tin Munafiq lắng nghe Ngươi (đọc Qur'an và thuyết giảng) một cách chú ý nhưng chúng không đón nhận mà còn quay lưng bỏ đi nữa, khi chúng rời khỏi Ngươi thì chúng nói với những kẻ mà Allah đã ban cho họ kiến thức: y nói gì mà chẳng hiểu chi hết? Chúng muốn nói rằng chúng không đón nhận, chúng chính là những kẻ đã bị Allah đóng dấu niêm kín trái tim của chúng để chúng không đón nhận được điều tốt lành, chúng chỉ biết đi theo dục vọng của chúng và không hề quan tâm gì đến điều chân lý cả
E tra gli ipocriti c'è chi ti ascolta – o Messaggero – con un ascolto privo di accettazione, anzi con avversione, finché, quando si allontanano da te, dicono a coloro ai quali Allāh ha concesso la sapienza: "Cosa ha appena detto?", atteggiandosi da ignoranti a causa della loro avversità. Coloro i cui cuori Allāh ha sigillato non otterranno alcun bene poiché i loro vizi li hanno resi ciechi dinanzi alla verità.
The Description of the Situation of the Hypocrites and the Command to maintain Tawhid and seek Forgiveness
Allah describes the hypocrites' stupidity and limited understanding. They used to sit before Allah's Messenger ﷺ and listen to his words without understanding anything. Then when they left from his presence,
قَالُواْ لِلَّذِينَ أُوتُواْ الْعِلْمَ
(they say to those who have received knowledge) from the Companions
مَاذَا قَالَ ءَانِفاً
("What is it that he has said just now") meaning, at this moment. They did not understand what he said, nor did they care about it. Allah says,
أُوْلَـئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلَى قُلُوبِهِمْ وَاتَّبَعُواْ أَهْوَآءَهُمْ
(Such are the men whose hearts Allah has sealed because they followed their lusts.) which means that they had neither sound understanding nor correct intentions. Allah then says,
وَالَّذِينَ اهْتَدَوْاْ زَادَهُمْ هُدًى
(And as for those who accept guidance, He increases them in guidance) which means that those who seek guidance, Allah facilitates it for them; He guides them to it, makes them firm on it, and gives them more of it.
وَءَاتَـهُمْ تَقُوَاهُمْ
(and bestows on them their Taqwa. ) meaning, He inspires them to their righteous guidance. Allah then says,
فَهَلْ يَنظُرُونَ إِلاَّ السَّاعَةَ أَن تَأْتِيَهُمْ بَغْتَةً
(Do they then await except that the Hour should come upon them suddenly) meaning, while they are unaware of it.
فَقَدْ جَآءَ أَشْرَاطُهَا
(But already there have come (some of) its portents;) meaning, the signs of its approach. This is similar to Allah's saying,
هَـذَا نَذِيرٌ مِّنَ النُّذُرِ الاٍّوْلَى - أَزِفَتِ الاٌّزِفَةُ
(This is a warner of the warners of old. The approaching Day has drawn near.) (53:56-57) And His saying,
اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ
(The Hour has drawn near, and the moon has split.) (54:1) And His saying,
أَتَى أَمْرُ اللَّهِ فَلاَ تَسْتَعْجِلُوهُ
(The command of Allah is coming, so do not be impatient for it.) (16:1) And His saying,
اقْتَرَبَ لِلنَّاسِ حِسَـبُهُمْ وَهُمْ فِى غَفْلَةٍ مُّعْرِضُونَ
(The people's Day of Reckoning has approached while they turn away in heedlessness.) (21:1) Thus, the Messenger's ﷺ advent is one of the signs of the Hour, because he is the Finality of the Messengers. With him, Allah has completed the religion and established the evidence against all people in a way that was never done by a previous Prophet. Allah's Messenger ﷺ has most clearly informed about the signs and indications of the Hour, as we have discussed elsewhere. Al-Bukhari recorded from Sahl bin Sa`d, may Allah be pleased with him, that he saw Allah's Messenger ﷺ bring his index and middle fingers together while he said,
«بُعِثْتُ أَنَا وَالسَّاعَةَ كَهَاتَيْن»
(I have been sent before the Hour as these two (fingers).) Allah continues,
فَأَنَّى لَهُمْ إِذَا جَآءَتْهُمْ ذِكْرَاهُمْ
(and when it (actually) is on them, how can they benefit then by their reminder) meaning, how would remembering benefit the disbelievers when the Hour comes upon them This is similar to Allah's saying,
يَوْمَئِذٍ يَتَذَكَّرُ الإِنسَـنُ وَأَنَّى لَهُ الذِّكْرَى
(On that Day will the human being remember, but what would that remembrance avail him then) (89:23) And His saying,
وَقَالُواْ ءَامَنَّا بِهِ وَأَنَّى لَهُمُ التَّنَاوُشُ مِن مَّكَانِ بَعِيدٍ
(They will say (in the Hereafter): "Now we believe in it!" But how could they claim belief from such a far place) (34:52) Allah then says,
فَاعْلَمْ أَنَّهُ لاَ إِلَـهَ إِلأاللَّهِ
(So know that La ilaha illallah) This is a declaration that there is no true God except Allah. It is not something that is easy for him to command the people to have knowledge of. That is why Allah connected it with,
وَاسْتَغْفِرْ لِذَنبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ
(and ask forgiveness for your sin and for the believing men and women.) In the Sahih, it is recorded that Allah's Messenger ﷺ used to say,
«اللْهُمَّ اغْفِرْ لِي خَطِيئَتِي وَجَهْلِي وَإِسْرَافِي فِي أَمْرِي وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي، اللْهُمَّ اغْفِرْ لِي هَزْلِي وَجِدِّي، وَخَطَئِي وَعَمْدِي، وَكُلُّ ذلِكَ عِنْدِي»
(O Allah, forgive my sin, my ignorance, my immoderation in my affairs, and all that You know better about my (faults) than myself. O Allah, forgive for me my joking, my seriousness, my unintended error, and my deliberate (mistakes) -- and I have done of all that.) It is also reported in the Sahih that he used to say at the end of the prayer,
«اللْهُمَّ اغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ، وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ، وَمَا أَسْرَفْتُ، وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي، أَنْتَ إِلهِي لَا إِلهَ إِلَّا أَنْت»
(O Allah, forgive for me what I have previously done, what I may commit in future, what I have committed secretly, what I have committed openly, what I have done excessively, and all sins that You know better than me. You are my God. There is no (true) God except You.) It is also recorded in the Sahih that he used to say,
«يَاأَيُّهَا النَّاسُ تُوبُوا إِلَى رَبِّكُمْ، فَإِنِّي أَسْتَغْفِرُ اللهَ وَأَتُوبُ إِلَيْهِ فِي الْيَوْمِ أَكْثَرَ مِنْ سَبْعِينَ مَرَّة»
(O people! Repent to your Lord! Verily, I ask Allah for forgiveness and repent to Him more than seventy times every day.) Allah then says,
وَاللَّهُ يَعْلَمُ مُتَقَلَّبَكُمْ وَمَثْوَاكُمْ
(And Allah knows well your moving about, and your place of rest.) means, He knows how you behave during the day, and where you settle at night. This is similar to His saying,
وَهُوَ الَّذِى يَتَوَفَّـكُم بِالَّيْلِ وَيَعْلَمُ مَا جَرَحْتُم بِالنَّهَارِ
(It is He Who takes your souls by night and knows all that you do by day.)(6:60) And He says,
وَمَا مِن دَآبَّةٍ فِي الاٌّرْضِ إِلاَّ عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا كُلٌّ فِى كِتَابٍ مُّبِينٍ
(And there is no moving creature on earth but its provision is up to Allah, and He knows its dwelling place and its deposit (before birth and after death) -- all is in a clear register.) (11:6)
Neki dvoličnjaci slušaju tvoje riječi, Poslaniče, ne razumijevajući ono što im govoriš (i zato ne prihvataju tvoj poziv) nego okreću leđa vjerovanju i ne mare za Objavom. A kad napuste sijelo na kojem si se obratio ljudima, rugajući se govore znalcima koji razumijevaju vjeru: “Šta to Muhammed maloprije reče?” Svemogući Allah zapečatio je njihova licemjerna srca pa ne shvataju, u njihova srca ne dopire istina, te oni slijede strasti koje ih odvode od istine.
Mayroon sa mga mapagpaimbabaw na nakikinig sa iyo, O Sugo, ayon sa pakikinig na walang pagtanggap na kalakip, bagkus kalakip ng pag-ayaw, na hanggang sa kapag nakalabas sila mula sa piling mo ay nagsabi sila sa mga binigyan ni Allāh ng kaalaman: "Ano ang sinabi niya sa pakikipag-usap niya kamakailan?" dala ng pagwawalang-bahala mula sa kanila at dala ng pag-ayaw. Ang mga iyon ay ang mga nagsara si Allāh sa mga puso nila kaya walang nakararating sa mga ito na kabutihan, at sumunod sa mga pithaya nila kaya bumulag ang mga ito sa kanila palayo sa katotohanan.
Allah će uvećati uputu onima koji slijede Vjerovjesnika, sallallahu alejhi ve sellem, i potaknut će ih na činjenje svakog dobra, pomoću čega će se sačuvati paklene vatre.
E quelli che sono stati guidati alla Retta Via e che seguono ciò che ha comunicato il Messaggero, la pace e la benedizione di Allāh siano su di lui, il loro Dio ha aumentato la loro buona guida e li ha indotti a fare il bene e ha concesso loro la sapienza che li salva dal Fuoco.
Ang mga napatnubayan tungo sa daan ng katotohanan at pagsunod sa inihatid ng Sugo – basbasan siya ni Allāh at batiin ng kapayapaan – ay nagdagdag sa kanila ang Panginoon nila ng kapatnubayan at pagtutuon sa kabutihan, at umudyok Siya sa kanila ng paggawa ayon sa magsasanggalang sa kanila laban sa Apoy.
Những ai được hướng dẫn đến chân lý, đi theo những gì mà Thiên Sứ Muhammad mang đến cho họ thì sẽ được Thượng Đế của họ tăng thêm sự hướng dẫn cho họ và phù hộ họ điều tốt lành và giúp họ tránh được Hỏa Ngục ở cõi Đời Sau.
A aquellos que son guiados al camino de la verdad y siguen lo que el Mensajero r trajo, su Señor les aumentará la guía y dirección a la verdad, y Él los inspirará a hacer lo que los protegerá del Infierno.
Ceux qui trouvent la voie de la vérité et suivent ce que le Messager a apporté, leur Seigneur les guide plus encore, leur facilite l’accès au bien et leur inspire d’œuvrer afin de se prémunir du Feu.
Adapun orang-orang yang mendapat petunjuk kepada kebenaran dan mengikuti apa yang dibawa oleh Rasulullah -ṣallallāhu 'alaihi wa sallam- maka Tuhan mereka menambahkan bagi mereka petunjuk dan taufik untuk kebaikan dan memberikan mereka pemahaman untuk melakukan amalan yang melindungi mereka dari neraka.
Those who are guided to the path of truth and to follow what the Messenger (peace be upon him) brought, their Lord increases them in guidance and direction to the truth, and He inspires them to do that which will protect them from the fire.
Hak yola hidayet edilenlere ve Rasûlullah -sallallahu aleyhi ve sellem-'in getirdiklerine tabi olanlara gelince Rableri, kendilerini hayırda muvaffak kılarak onların hidayetini artırmış ve onlara, kendilerini ateşten koruyacak amelleri ilham etmiştir.
It is characteristic of a hypocrite when he is in a serious-minded gathering, to seem to be outwardly very serious while his mind is busy with other things. He does not pay any attention to the words spoken by the preacher. When he comes out of the gathering, he asks other knowledgeable persons, ‘What did the venerable gentleman say?’ This is the price they have to pay on account of their desire-worship. They mire themselves in desire-worship and then are overwhelmed by it. Instead of allowing reason to prevail, they follow their own desires. The result is that their sensitivities become blunted and their minds do not remain capable of grasping the finer shades of reality. Unlike them, those who give importance to reality, and who bow down before true arguments, activate their intellect in the process. The inner knowledge and intense realisation of such individuals increase day-by-day. Their faith is never vitiated by their falling into a state of inertia.
Kaya may naghihintay kaya ang mga tagatangging sumampalataya ng maliban pa na sumapit sa kanila ang Huling Sandali nang biglaan nang walang naunang kaalaman para sa kanila hinggil dito sapagkat dumating na ang mga palatandaan nito, na kabilang sa mga ito ang pagpapadala sa kanya – basbasan siya ni Allāh at batiin ng kapayapaan – at ang pagkabiyak ng buwan. Kaya papaanong ukol sa kanila na magsaalaala sila kapag dumating sa kanila ang Huling Sandali?
Qu’est-ce que les mécréants attendent, sinon que l’Heure survienne sans qu’ils ne s’en rendent compte? Les signes de l’Heure se sont déjà manifestés, parmi lesquels il y a: l’envoi du Prophète et la fissuration de la lune. Comment pourront-ils donc se rappeler lorsque l’Heure les surprendra?
¿Acaso los incrédulos aguardan algo más que la Hora que ha de sorprenderlos de pronto, sin que tengan conocimiento previo de ella? Sus signos ya se han hecho evidentes, como la misión del Profeta r y la división de la Luna. ¿Cuándo van a prestar atención? ¿Cuando llegue la Hora? Es poco probable que el recordatorio sea beneficioso para ellos.
Nevjernici čekaju samo da im Kijametski dan iznenada dođe, a već su se pojavili njegovi predznaci. Neki od tih predznaka jesu pojava Poslanika, sallallahu alejhi ve sellem, i raspolućenje mjeseca. A zar će pouku izvući onda kad Čas suđeni dođe?
"Maka tidaklah yang mereka tunggu-tunggu melainkan Hari Kiamat (yaitu) kedatangannya kepada mereka dengan tiba-tiba, karena sesungguhnya telah datang tanda-tandanya. Maka apakah faidahnya bagi mereka kesadaran mereka itu apabila Hari Kiamat sudah datang?" (Muhammad: 18).
(18) Artinya, tidaklah mereka yang mendustakan itu me-nanti ﴾ إِلَّا ٱلسَّاعَةَ أَن تَأۡتِيَهُم بَغۡتَةٗۖ ﴿ "melainkan Hari Kiamat (yaitu) kedatangannya kepada mereka dengan tiba-tiba," yakni, secara begitu saja tanpa aba-aba sedangkan mereka tidak merasakan, ﴾ فَقَدۡ جَآءَ أَشۡرَاطُهَاۚ ﴿ "karena sesungguhnya telah datang tanda-tandanya," yakni tanda-tanda yang menunjukkan dekatnya Hari Kiamat. ﴾ فَأَنَّىٰ لَهُمۡ إِذَا جَآءَتۡهُمۡ ذِكۡرَىٰهُمۡ ﴿ "Maka apakah faidahnya bagi mereka kesadaran mereka itu apabila Hari Kiamat sudah datang?" Artinya, lantas dari manakah mereka bisa ingat dan bertaubat ketika Hari Kiamat telah datang dan ajal mereka telah terputus? Waktu untuk ingat sudah tidak ada lagi bagi mereka, mereka telah diberi usia panjang di dunia yang andai mereka bisa mengambil peringatan, tentulah mereka ingat dan peringatan telah datang kepada mereka.
Dalam penjelasan ini terdapat dorongan untuk mempersiap-kan diri sebelum dijemput oleh kematian, karena kematian sese-orang itulah kiamatnya.
Adakah yang ditunggu oleh orang-orang kafir itu kecuali tibanya hari Kiamat yang datang kepada mereka dengan tiba-tiba tanpa mereka ketahui sebelumnya?! Tanda-tanda Kiamat sudah datang, di antaranya diutusnya Muhammad -ṣallallāhu 'alaihi wa sallam- dan terbelahnya bulan. Jadi, bagaimana mereka akan mengambil pelajaran apabila Kiamat sudah datang kepada mereka?!
O kâfirler, kendisinden habersiz oldukları bir anda kıyametin habersiz bir şekilde aniden gelip çatmasını mı bekliyorlar? Şüphesiz onun alametleri gelmiştir. Muhammed -sallallahu aleyhi ve sellem-'in peygamber olarak gönderilmesi ve Ay'ın yarılması kıyametin alametlerindendir. Onların, kıyamet kendilerine gelip çatınca ibret almaları neye yarar?
I miscredenti aspettano forse che l'ora li sorprenda all'improvviso, a loro insaputa?! I suoi segni sono giunti, tra i quali l'invio di Muħammed, pace e benedizione di Allāh su di lui, e la spaccatura della Luna; come potranno rammentarsene quando l'Ora giungerà?
Are the disbelievers waiting for anything but the hour to come on them suddenly without their having any prior knowledge of it? Its signs have already come, such as the mission of the Prophet (peace be upon him) and the splitting of the moon. How will they then take heed when the hour comes? It is unlikely that the reminder will be of benefit to them.
Có phải những kẻ vô đức tin đang đợi giờ khắc tận thế đến với chúng một cách đột ngột mà chúng không ngờ tới?! Quả thật những dấu hiệu báo trước về giờ khắc tận thế đã xảy ra, trong đó là việc Thiên Sứ Muhammad nhận lãnh sứ mạng, mặt trăng chẻ làm đôi, vậy làm sao chúng nhớ khi giờ tận thế đến với chúng?
18- Onlar ille de kıyametin kendilerine ansızın gelmesini mi bekliyorlar? İşte onun alâmetleri gelmiştir. Kıyamet başlarına geldiğinde öğüt almaları neye yarar ki?
18. Yani bu inkarcılar “ille de kıyametin kendilerine ansızın gelmesini mi bekliyorlar?”Kendileri farkında olmaksızın ansızın gelmesini mi gözetliyorlar?“İşte onun” yakın olduğuna delil teşkil eden “Kıyamet başlarına geldiğinde öğüt almaları neye yarar ki?” Kıyamet gelip onları bulduğunda, ecelleri sona erdiğinde artık öğüt almalarının ve mazeretlerinin kabul edilmesinin kendileri için mümkün olacağını mı sanıyorlar?
Hayır! Böyle bir şey artık geçmiş, öğüt alma vakti geride kalmış olacaktır. Onlar, öğüt alacak kimsenin öğüt alabileceği kadar bir ömür yaşamışlar ve kendilerine uyarıp korkutan peygamberler de gelmiştir.
Bu ifadeler, ölüm ansızın gelmeden önce gerekli hazırlıkları yapmaya teşvik etmektedir. Çünkü insanın ölümü kıyametinin kopması demektir.
-Ey Peygamber!- Yakinen bil ki, Allah'tan başka hakkıyla ibadete layık hiçbir ilah yoktur. Kendi günahlarının, Mümin erkeklerin ve Mümin kadınların günahlarının bağışlanmasını Yüce Allah'tan dile! Muhakkak ki Allah, sizin gündüzlerinizde ne yaptığınızı da gecelerinizde duracağınız yerlerinizi de bilir. Bundan hiçbir şey O'na gizli kalmaz.
19- O halde Allah’tan başka hiçbir (hak) ilâh olmadığını bil ve hem kendi günahın için, hem de mü’min erkeklerle mü’min kadınlar için mağfiret dile. Allah dönüp dolaştığınız yeri de barındığınız yeri de bilir.
19. Kalbin ikrarda bulunması, neyi istediğini bilmesi ve bildiğinin anlamını kavraması, ilmin/bilmenin gerçekleşmesi için kaçınılmaz şartlardandır. Bunun mükemmeliği ise bildiği gereğince amelde bulunmaktır.
İşte Yüce Allah’ın burada emrettiği ilim/bilme, Allah’ı tevhid etme ilmi olup her bir insan için farz-ı ayndır. Kimden olursa olsun bu ilmi elde etme mükellefiyeti asla düşmez. Herkes bu ilmi bilmek zorundadır.
Allah’tan başka hak ilâh olmadığını bilmek, birkaç yolla mümkündür:
1. Bunların ilki hatta en büyüğü, Allah’ın kemâline, azamet ve celâline delalet eden isimleri, sıfatları ve fiilleri üzerinde iyice düşünmektir. Çünkü bunlar üzerinde düşünmek, Yüce Allah’ı sevip yegane ilah bellemeyi, her türlü hamde, övgüye, celâle ve cemale layık olan kâmil Rabbe ibadet/kulluk etme uğrunda olanca gayretini ortaya koymayı gerektirir.
2. Yaratan ve bütün yaratıkların işlerini idare edenin yalnızca Yüce Allah olduğunu bilmek ki bu sayede yegane ilâhın da O olduğu bilinir.
3. Dinî ve dünyevî, gizli ve açık bütün nimetleri verenin yalnızca Allah olduğunu bilmek. Bu da kalbin O’na bağlanmasını, O’nu sevmesini, başka bir şeyi O’na ortak koşmaksızın yalnızca O’nun ilâh edinilmesini gerektirir.
4. O’nun, kendisini tevhid eden ve tevhidin gereklerini uygulayan gerçek dostlarına ihsan etmiş olduğu mükâfatlar, yardım, zafer ve dünyevî nimetleri; diğer taraftan kendisine ortak koşan düşmanlarına verdiği cezaları düşünmek. Bu da Yüce Allah’ın tek başına ibadetin her türlüsüne layık olduğunu bilmeyi gerektirir.
5. Allah ile birlikte kendisine ibadet edilen ve ilâh edinilen putların ve Allah’a ortak koşulan diğer varlıkların vasıflarını, bunların her yönden eksik, aciz, varlıkları itibari ile muhtaç, kendilerine de kendilerine ibadet edenlere de fayda sağlayamayacak, hiçbir zararı önleyemeyecek, öldüremeyecek, diriltemeyecek, ölümden sonra hiçbir varlığı diriltemeyecek, kendilerine ibadet edenlere yardım edemeyecek, bir hayrı sağlamak yahut bir şerri önlemek gibi zerre ağırlığı kadar dahi olsa onlara hiçbir fayda veremeyecek olduklarını bilmek.
Zira bunu bilmek, Allah’tan başka hiçbir ilâh olmadığını, O’nun dışındaki bütün varlıkların ilâhlıklarının da batıl olduğunu bilmeyi gerektirir.
6. Allah’ın göndermiş olduğu bütün kitaplar, bu hususta ittifak halindedir ve söz birliği halinde bu gerçeği ifade etmişlerdir.
7. Ahlâk, akıl, görüş, doğruluk ve bilgi itibari ile bütün insanların en mükemmelleri ve mahlukatın en seçkinleri olan peygamberler, rasûller ve rabbânî âlimler, Allah’ın uluhiyetine tanıklık etmişlerdir.
8. Allah’ın, tevhide en açık şekilde delil teşkil olarak ortaya koyduğu âfâkî (dış dünyadaki) ve enfusî (iç dünyadaki)delilleri bilmek. Zira bunlar, lisan-ı halleri ile yani Allah’ın kendilerinde tevdi etmiş olduğu ince sanatı, harikulâde hikmeti ve yartılıışlarındaki eşsizlik ile tevhidi ilan etmektedirler.
İşte bunlar, Yüce Allah’ın kendileri vasıtası ile kulları kendisinden başka hiçbir hak ilâhın bulunmadığını bilip kabul etmeye davet ettiği, Kitab-ı keriminde açıkladığı ve tekrar ettiği yollardır. Kul, bunların sadece birisi üzerinde bile dikkatle düşünecek olursa mutlaka bu hususta kat’i ve kesin bir bilgiye sahip olur. Peki ya birbirini destekleyen, ittifak eden ve tevhide açıkça delalet eden bütün bu deliller bir arada bilinip düşünülecek olursa ne olur?! İşte o zaman iman ve ilim, kulun kalbine öyle bir yerleşir ki artık bu iman sapasağlam dağlar gibi olur. Şüpheler ve gerçeği olmayan kanaatler onu sarsamaz. Batıl ve şüphelerin tekrarlanması, onun sadece gelişmesini ve kemalini artırır.
Hele pek büyük delile ve en büyük gerçeğe dikkat edilecek olursa -ki bu Kur’ân-ı Kerîm’in üzerinde dikkatle düşünmek, âyetleri üzerinde dikkatle durmaktır- işte bu, tevhid bilgisini elde etmenin en büyük kapısıdır. Bu yolla elde edilen tafsilâtlı bilgiler ve onun esaslarına dair malumat, başka hiçbir yolla elde edilmez.“Hem kendi günahın için, hem de mü’min erkeklerle mü’min kadınlar için mağfiret dile.”Yani tevbe, bağışlanmak için dua etmek, günahları silen iyilikleri işlemek, günahları terk etmek, işlenen suçları affetmek vb. gibi mağfiret sebeplerini yerine getirmek sureti ile Allah’tan, günahının bağışlanmasını iste. Aynı zamanda mü’minler için de bağışlanma dile. Çünkü imanları sebebi ile onların, erkek kadın her müslüman üzerinde birtakım hakları vardır. Bu hakların arasında onlara dua etmek ve günahlarının bağışlanmasını istemek de vardır.
Onlar için günahların ve cezalarının silinmesini kapsayan mağfiret dileme emredildiğine göre bunun kaçınılmaz bir gereği olarak kul, onlara samimiyetle öğüt vermeli, kendisi için istediği hayırlı şeyleri onlar için de istemeli, kendisi için hoşlanmadığı kötülüklerden onlar için de hoşlanmamalı, onlar için hayırlı olan şeyleri onlara emretmeli, zararlı olan şeylerden de onları sakındırmalıdır. Kötülük ve kusurlarını affetmeli, kalplerinin birbirlerine kaynaşmasını sağlayacak şekilde bir araya gelmelerine gayret göstermelidir. Düşmanlık ve ayrılığa götüren ve böylelikle günah ve masiyetlerinin çoğalmasına sebep teşkil eden kinlerin de aralarından kalkmasına çalışmalıdır.“Allah dönüp dolaştığınız yeri” tasarruflarınızı, hareketlerinizi, gidiş ve gelişinizi “ve barındığınız yeri” karar kılacağınız yeri “de bilir.” O, ister hareket halinde olun ister hareketsiz olun, her durumunuzu bilir ve durumunuzun karşılığını da en mükemmel ve eksiksiz bir şekilde verecektir.
Be certain, O Messenger, that there is no being deserving of worship besides Allah and seek from Allah forgiveness for your sins. Seek forgiveness from Him for the sins of the believing men and women. Allah knows your movements in the day and your resting place at night. Nothing is hidden from Him.
Ô Messager, sois certain qu’il n’existe aucun dieu méritant d’être adoré hormis Allah et implore le pardon d’Allah pour tes péchés ainsi que pour les péchés des croyants et des croyantes. Allah connaît vos agissements de la journée et votre lieu de repos la nuit et rien de cela ne Lui échappe.
Sebab itu, yakinilah -wahai Rasul- bahwa tidak ada yang berhak disembah selain Allah, mohonlah ampunan kepada Allah untuk dosa-dosamu, dan mohonlah ampunan untuk dosa-dosa orang-orang yang beriman laki-laki maupun perempuan. Allah mengetahui tingkah laku kalian pada siang hari dan tempat tinggal kalian di malam hari, tidak ada sesuatu pun dari itu semua yang luput bagi-Nya.
Kaya tiyakin mo, O Sugo, na walang sinasamba ayon sa karapatan na iba pa kay Allāh at humiling ka mula kay Allāh ng kapatawaran para sa mga pagkakasala mo at humiling ka ng kapatawaran mula sa Kanya para sa mga pagkakasala ng mga lalaking mananampalataya at mga pagkakasala ng mga babaing mananampalataya. Si Allāh ay nakaaalam sa ginagawa ninyo sa maghapon ninyo at tuluyan ninyo sa gabi ninyo. Walang nakakukubli sa Kanya na anuman mula roon.
Znaj, Poslaniče, da jedino Allah zaslužuje da Mu se robuje! I moli Plemenitog Allaha da oprosti tebi, vjernicima i vjernicama! Sveznajući Allah zna vaše kretanje danju i vaše mirovanje noću, ništa Mu nije skriveno.
Sii certo – o Messaggero – che non vi è divinità all'infuori di Allāh, e chiedi perdono ad Allāh per i tuoi peccati, e chiedi perdono per i peccati dei credenti e per i peccati delle credenti. Allāh è Consapevole del vostro comportamento durante il giorno, e della vostra dimora notturna, nulla di tutto ciò Gli è nascosto.
"Maka ketahuilah, bahwa tidak ada tuhan yang berhak di-sembah melainkan Allah dan mohonlah ampunan bagi dosamu dan bagi (dosa) orang-orang Mukmin, laki-laki dan perempuan. Dan Allah mengetahui tempat kamu berusaha dan tempat tinggalmu." (Muhammad: 19).
(19) Dalam ilmu harus ada pengakuan hati dan mengetahui makna yang diharuskan oleh apa yang diketahui, dan secara sem-purnanya adalah mengamalkan keharusannya. Inilah ilmu yang diperintahkan oleh Allah سبحانه وتعالى, yaitu ilmu tentang memahaesakan Allah سبحانه وتعالى. Ilmu ini wajib hukumnya atas setiap orang dan tidak bisa gugur bagi siapa pun juga, bahkan semua orang sangat memerlu-kannya.
Ada beberapa cara untuk mengetahui tidak ada sesembahan kecuali Allah سبحانه وتعالى;
1. Dan ini yang paling penting, adalah merenungkan nama-nama dan sifat-sifat serta perbuatan Allah سبحانه وتعالى yang menunjukkan pada kesempurnaan, keagungan, serta keluhuranNya. Semua itu mengharuskan kita mencurahkan tenaga guna menuhankan dan menyembah Rabb Yang Mahasempurna, yang hanya bagiNya semua pujian, keluhuran, dan keindahan.
2. Mengetahui bahwa hanya Allah سبحانه وتعالى sendiri yang men-ciptakan dan mengatur, sehingga dengan demikian akan diketahui hanya Dia semata yang berhak disembah.
3. Mengetahui bahwa hanya Allah سبحانه وتعالى semata yang memberi nikmat, baik yang lahir maupun batin, baik nikmat Agama (akhirat) maupun dunia, karena hal itu mengharuskan kita untuk menggan-tungkan hati kita, mencintaiNya dan hanya menuhankanNya, yang tiada sekutu bagiNya.
4. Apa pun yang kita lihat dan dengar tentang pahala bagi para wali Allah سبحانه وتعالى yang menegakkan tauhid seperti pertolongan, nikmat yang disegerakan, hukuman bagi para musuh-musuhnya yang menyekutukan Allah سبحانه وتعالى, dan lainnya, karena semua itu akan mendorong kita untuk mengetahui bahwa hanya Allah سبحانه وتعالى semata yang berhak atas semua bentuk ibadah.
5. Mengetahui sifat-sifat berhala dan sekutu-sekutu yang disembah bersama Allah سبحانه وتعالى dan dijadikan sebagai sembahan-sem-bahan, di mana semua berhala dan sekutu itu kurang dari berbagai hal; dirinya sendiri tidak bisa berbuat apa-apa dan memerlukan pertolongan dari yang lain, tidak memiliki kuasa apa pun pada dirinya dan para penyembahnya, baik memberikan manfaat mau-pun mara bahaya, tidak memiliki kuasa atas kematian, kehidupan dan pembangkitan. Mereka tidak bisa memberikan pertolongan kepada para penyembahnya dan sama sekali tidak bisa memberi manfaat meski sekecil biji atom pun, baik memberikan kebaikan ataupun mencegah bahaya. Mengetahui hal ini mengharuskan kita untuk mengetahui bahwa tidak ada sembahan yang berhak disem-bah melainkan Allah سبحانه وتعالى semata, serta batilnya semua sesembahan selain Allah سبحانه وتعالى.
6. Sesuai dan sepakatnya kitab-kitab suci Allah سبحانه وتعالى atas hal itu.
7. Manusia-manusia khusus adalah makhluk yang paling sempurna dari segi akhlak, akal, pandangan, kebenaran, dan ilmu, mereka adalah para rasul, nabi, ulama rabbani yang menyaksikan bahwa tidak ada sesembahan yang wajib disembah kecuali Allah سبحانه وتعالى.
8. Dalil-dalil penciptaan langit serta yang terdapat di dalam-nya dan penciptaan jiwa (ufuqiyyah dan nafsiyyah) yang menunjuk-kan keesaan Allah سبحانه وتعالى merupakan dalil terbesar yang dengan bahasa yang ada menyerukan apa pun yang disematkan Allah سبحانه وتعالى dalam penciptaan tersebut, mulai dari kelembutan ciptaanNya, kesem-purnaan hikmahNya, dan keajaiban-keajaiban ciptaanNya. Itulah berbagai cara yang diserukan oleh Allah سبحانه وتعالى kepada para makhluk-nya secara berulang-ulang bahwa tidak ada sesembahan yang ber-hak disembah kecuali Allah سبحانه وتعالى semata. Cara-cara itu disebutkan Allah سبحانه وتعالى dalam kitabnya dan diulang-ulang. Ketika seseorang me-renungkan sebagiannya, pasti akan muncul keyakinan dan ilmu tentang hal itu. Lantas bagaimana jika semua dalil-dalil tauhid dari berbagai hal terkumpul menjadi satu? Pada saat itulah keimanan seorang hamba akan semakin kokoh dan mengetahui secara yakin laksana kekokohan gunung yang tidak bisa digoncang oleh berba-gai syuhbat dan khayalan. Semakin banyak dan berulangnya keba-tilan serta syubhat hanya akan semakin menumbuh-kembangkan serta menambah kesempurnaan iman. Demikianlah, jika engkau membaca dalil agung dan hal besar, yaitu merenungkan al-Qur`an yang agung serta merenungkan ayat-ayatnya. Itulah pintu terbesar untuk mengetahui tauhid yang bisa dipahami secara terperinci dan garis besar, di mana tidak akan didapatkan pada selain al-Qur`an.
Firman Allah سبحانه وتعالى, ﴾ وَٱسۡتَغۡفِرۡ لِذَنۢبِكَ ﴿ "Dan mohonlah ampunan bagi dosamu," yakni mintalah ampunan atas dosamu pada Allah سبحانه وتعالى de-ngan melakukan amalan yang bisa mendatangkan ampunan seperti bertaubat, berdoa agar diberi ampunan, melakukan berbagai ke-baikan yang bisa melebur kesalahan dan dosa, meninggalkan dosa, dan memaafkan orang-orang yang bersalah. ﴾ و َ ﴿ "Dan," mintakan ampunan juga ﴾ وَلِلۡمُؤۡمِنِينَ وَٱلۡمُؤۡمِنَٰتِۗ ﴿ "bagi (dosa) orang-orang Mukmin, laki-laki dan perempuan," karena iman mereka, baik lelaki maupun perempuan memiliki hak, dan di antara hak mereka adalah didoa-kan agar dosanya diampuni. Karena Rasulullah a diperintahkan untuk mendoakan ampunan bagi orang-orang yang beriman yang mencakup penghapusan dosa serta hukuman dari mereka, maka diharuskan juga untuk memberikan nasihat pada mereka, membuat mereka senang terhadap kebaikan seperti halnya dirinya sendiri cinta pada kebaikan, membuat mereka membenci keburukan seperti halnya dirinya tidak menyukai keburukan, memerintahkan mereka pada sesuatu yang terdapat kebaikannya untuk mereka, melarang mereka dari apa-apa yang bisa membahayakan mereka, memaafkan keburukan serta aib mereka, berusaha untuk bersatu dengan mereka, agar hari mereka bisa saling menyatu sehingga rasa dengki yang bisa menyulut permusuhan dan perpecahan bisa lenyap dari hati mereka yang bisa memperbanyak dosa dan kemak-siatan.
﴾ وَٱللَّهُ يَعۡلَمُ مُتَقَلَّبَكُمۡ ﴿ "Dan Allah mengetahui tempat kamu berusaha," yakni, gerak-gerik kalian, pergi dan kedatangan kalian ﴾ وَمَثۡوَىٰكُمۡ ﴿ "dan tempat tinggalmu," yakni di mana kalian menetap. Allah سبحانه وتعالى mengetahui kalian, baik di kala bergerak maupun diam, sehingga akan memberikan balasan untuk kalian secara sempurna.
Commentary
In this verse the address is to the Holy Prophet ﷺ and he is, through an imperative verb, commanded to know that there is no object of worship besides Allah. It is quite obvious that every Muslim has the knowledge of this - let alone the leader of the Holy Prophets ﷺ who should have its knowledge more profoundly. Then why is he enjoined to acquire this knowledge? There can be two responses to this question: it can either mean that the Holy Prophet ﷺ is enjoined to be steadfast in his worship of Allah or it could mean that he must fulfill the demands of his knowledge. Qurtubi cites the incident of Sufyan Ibn ` Uyaynah (رح) who was asked about the significance of knowledge, he replied: Did you not read verse 19 of Surah Muhammad: فَاعْلَمْ أَنَّهُ لَا إِلَـٰهَ إِلَّا اللَّـهُ وَاسْتَغْفِرْ لِذَنبِكَ " So know for sure (0 Holy Prophet ﷺ) that there is no god but Allah, and seek forgiveness for your fault. It is required in this verse that knowledge should be acquired before action. Similarly, on other occasions in the Qur'an, first it is enjoined to acquire knowledge and then to fulfill its corresponding demands. For example, in [ 57:20] the Holy Qur'an has said, اعْلَمُوا أَنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ “ Know that the present life is but a sport and a diversion ... " Then it was said, سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ "Race to forgiveness from your Lord (57:21) ". In Surah Anfal, (verse) the Qur'an says: وَاعْلَمُوا أَنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ "Know that your wealth and children are a trial..." The demand of this knowledge is mentioned in Surah At-Taghabun (Verse 14): فَاحْذَرُوهُمْ "...so be fearful of Him.". Thus on these occasions first the knowledge of different things are imparted, and then it is enjoined to fulfill the demands of that knowledge.
In this context, although the Holy Prophet ﷺ had prior knowledge of the Oneness of Allah, the injunction here is for the Holy Prophet ﷺ to fulfill the demand of this fundamental knowledge, that is, " وَاسْتَغْفِرْ لِذَنبِكَ and ask forgiveness for your faults (47:19) ". The Holy Prophet ﷺ is infallible and immune from sin, and therefore the possibility that he would commit sins is unthinkable. Despite this, the possibility of Allah's Holy Prophets ﷺ committing misjudgment in Ijtihad cannot be ruled out. But, according to the sacred law, such mistakes are not regarded as sins. In fact, they are rewarded, though the prophets (علیہم السلام) are told about the correct position, and keeping in view the high status of the prophets, such mistakes too are sometimes referred to as "dhanb" (fault or sin), as for instance in Surah ` Abasa [ 80] the Holy Prophets ] was criticized for his misjudgment. The details will be set out when discussing that Surah. The error of judgment referred to in that Surah was not really a sin. In fact, a reward was promised to him for that, but because it was not in conformity with his high status, Allah Ta` ala expressed His dislike. This type of "dhanb" (fault) is referred to in the current verse.
Note
Sayyidna Abu Bakr Siddiq ؓ reports that Allah's Messenger ﷺ said: Recite لا إلہ إلا اللہ la ilaha illallah and istighfar frequently because Iblis (Shaitan) says, 'I got people involved in sins and destroyed them, but they destroyed me by reciting إلا اللہ illallah, so I got them involved in false and baseless thoughts and notions which they pursue as true, authentic and righteous, (for instance, the common religious innovations (bid'at), because they treat them as righteous,) hence, they do not feel any need to repent for their practice of innovations.
مُتَقَلَّبَكُمْ وَمَثْوَاكُمْ last line (your moving from place to place and your permanent abode.) The word متَقَلَّب mutaqallab lexically means "turning around or turning over". The word mathwa means "permanent resting place ". It is open to several interpretations. As a result, the commentators have assigned different meanings to the phrase. As a matter of fact, all the meanings attached to the phrase are correct, sound, authentic and true, because human beings are confronted by two types of conditions: in the one case their invovement in something is temporary, and other case it is permanent. Likewise, in some places man’ s stay is “ temporary” and in other places it is permanent. In the concluding phrase of the current verse, the word مُتَقَلَّبَ mutaqallab has been used to describe “ temporary” and مثوٰی is used to describe "permanent". Thus this verse signifies that Allah is fully aware of all conditions of human beings.
Mensajero, debes tener la certeza de que no existe ningún ser digno de adoración salvo Al-lah, y busca el perdón de Al-lah por tus pecados. Implora también el perdón de Al-lah por los pecados de los hombres y mujeres creyentes. Al-lah conoce cada uno de sus movimientos en el día y su lugar de descanso por la noche. Nada está oculto para Al-lah.
Hỡi Thiên Sứ Muhammad, Ngươi phải chắc chắn một cách kiên định rằng không có thần linh nào xứng đáng được thờ phượng ngoài Allah và Ngươi hãy xin Ngài tha thứ tội lỗi cho Ngươi, cho các những người có đức tin nam nữ. Quả thật, Allah biết rất rõ mọi hành động và sinh hoạt của các ngươi trong ban ngày của các ngươi và chỗ cư ngụ của các ngươi trong ban đêm; không có bất cứ thứ gì có thể che giấu được Ngài.
One who refuses to be on the alert on receipt of advance information about an earthquake, is in fact courting disaster, because every ensuing moment is bringing the earthquake closer to him. Similarly, man does not take warning from the portents of Doomsday. But when Doomsday breaks upon him, he will resort to pious avowals. But such avowals at that stage will be of no use, because only that testament to the truth has value which is made before the curtain rises. After the rising of the curtain, it has no value. Begging God’s pardon is, in fact, an expression of the feeling of one’s humbleness. Firm belief in the horror of Doomsday, in God’s power and the realisation of His being aware of everything, creates a psychological upheaval in man. This is evinced at every moment in the shape of sublime utterances. These take the shape of remembrance of God, prayer and the seeking of God’s pardon.
Và những người có đức tin nơi Allah nói - với ý mong ước Allah ban xuống cho vị Thiên Sứ của Ngài một chương Kinh chứa đựng luật chiến đấu -: Sao Allah không ban xuống một chương Kinh trong đó nói về việc chiến đấu chứ?! Nhưng rồi khi Allah ban chương Kinh trình bày các giáo luật về việc chiến đấu. Hỡi Thiên sứ - Ngươi sẽ thấy những kẻ mà lòng của chúng luôn mang sự nghi ngờ của những kẻ giả tạo đức tin nhìn Ngươi với cái nhìn thất thần vì quá sợ hãi. Bởi thế Allah cảnh báo sự trừng phạt dành cho chúng vì lý do chúng sợ hãi và từ bỏ việc chiến đấu
The Situation of the True Believer and the Sick-Hearted when the Command for Jihad was revealed
Allah mentions that the believers were hoping that Jihad would be legislated. But when Allah ordained it, many of the people turned back, as Allah says,
أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّواْ أَيْدِيَكُمْ وَأَقِيمُواْ الصَّلَوةَ وَءَاتُواْ الزَّكَوةَ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً وَقَالُواْ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلا أَخَّرْتَنَا إِلَى أَجَلٍ قَرِيبٍ قُلْ مَتَـعُ الدُّنْيَا قَلِيلٌ وَالاٌّخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى وَلاَ تُظْلَمُونَ فَتِيلاً
(Have you not seen those who were told: "Restrain your hands (from fighting), establish the Salah, and give Zakah." But then when fighting was ordained for them, you find a party of them fearing the people as they fear Allah or more. They said: "Our Lord! Why have You decreed fighting upon us If only You have postponed us for a short period." Say: "The enjoyment of this world is little. The Hereafter is far better for him who had Taqwa of (Allah), and you will not be dealt with unjustly, even as much as a thin thread (inside a date's pit).")(4:77) Similarly, Allah says here,
وَيَقُولُ الَّذِينَ ءَامَنُواْ لَوْلاَ نُزِّلَتْ سُورَةٌ
(Those who believe say: "Why is not a Surah sent down (for us)") means, a Surah containing an order to fight. Then He says,
فَإِذَآ أُنزِلَتْ سُورَةٌ مُّحْكَمَةٌ وَذُكِرَ فِيهَا الْقِتَالُ رَأَيْتَ الَّذِينَ فِى قُلُوبِهِمْ مَّرَضٌ يَنظُرُونَ إِلَيْكَ نَظَرَ الْمَغْشِىِّ عَلَيْهِ مِنَ الْمَوْتِ
(But now that a decisive Surah is sent down mentioning fighting, you can see those in whose hearts is disease looking at you with the look of one who is about to faint for fear of death.) meaning, due to their fear, terror, and cowardice concerning meeting the enemies. Allah then encourages them by saying,
فَأَوْلَى لَهُمْطَاعَةٌ وَقَوْلٌ مَّعْرُوفٌ
(But it was better for them, obedience and good words.) which means that it would have been better for them to listen and obey in that present situation.
فَإِذَا عَزَمَ الاٌّمْرُ
(When the matter (of fighting) is resolved.) which means when the situation becomes serious and the time of fighting truly arrives.
فَلَوْ صَدَقُواْ اللَّهَ
(if they had been true to Allah,) meaning, by making their intentions sincerely for Him.
لَكَانَ خَيْراً لَّهُمْ
(it would have been better for them) Allah then says,
فَهَلْ عَسَيْتُمْ إِن تَوَلَّيْتُمْ
(So would you perhaps, if you turned away) meaning, from Jihad and you withdrew from it.
أَن تُفْسِدُواْ فِى الاٌّرْضِ وَتُقَطِّعُواْ أَرْحَامَكُمْ
(spread corruption on earth, and sever your ties of kinship) which means, would you then go back to your old practices of the time of ignorance: shedding blood and severing kinship ties Allah then says,
أَوْلَـئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَأَعْمَى أَبْصَـرَهُمْ
(Such are the ones whom Allah has cursed, so He has made them deaf and blinded their vision.) This involves a general prohibition of spreading corruption on earth, and a specific prohibition of severing the ties of kinship. In fact, Allah has commanded the people to establish righteousness on earth, as well as to join the ties of kinship by treating the relatives well in speech, actions, and spending wealth in charity. Many authentic and sound Hadiths have been reported through numerous routes of transmission from Allah's Messenger ﷺ in this regard. Al-Bukhari recorded from Abu Hurayrah, may Allah be pleased with him, that Allah's Messenger ﷺ said,
«خَلَقَ اللهُ تَعَالَى الْخَلْقَ فَلَمَّا فَرَغَ مِنْهُ قَامَتِ الرَّحِمُ فَأَخَذَتْ بِحَقْوِ الرَّحْمنِ عَزَّ وَجَلَّ فَقَالَ: مَهْ، فَقَالَتْ: هذَا مَقَامُ الْعَائِذِ بِكَ مِنَ الْقَطِيعَةِ، فَقَالَ تَعَالَى: أَلَا تَرْضَيْنَ أَنْ أَصِلَ مَنْ وَصَلَكِ وَأَقْطَعَ مَنْ قَطَعَكِ؟ قَالَتْ: بَلَى، قَالَ: فَذَاكِ لَك»
(After Allah completed creating the creation, the womb stood up and pulled at the lower garment of the Most Merciful. He said, 'Stop that!' It replied, 'My stand here is the stand of one seeking refuge in you from severance of ties.' Allah said, 'Would it not please you that I join whoever joins you and sever whoever severs you' It replied, 'Yes indeed!' He said, 'You are granted that!') Abu Hurayrah then added, "Read if you wish:
فَهَلْ عَسَيْتُمْ إِن تَوَلَّيْتُمْ أَن تُفْسِدُواْ فِى الاٌّرْضِ وَتُقَطِّعُواْ أَرْحَامَكُمْ
(So would you perhaps, if you turned away, spread corruption on earth, and sever your ties of kinship)" Then Al-Bukhari recorded it with another wording which states that the Messenger of Allah ﷺ said,
«اقْرَءُوا إِنْ شِئْتُمْ
فَهَلْ عَسَيْتُمْ إِن تَوَلَّيْتُمْ أَن تُفْسِدُواْ فِى الاٌّرْضِ وَتُقَطِّعُواْ أَرْحَامَكُمْ »
(Read if you wish: (So would you perhaps, if you turned away, spread corruption on earth, and sever your ties of kinship)) Muslim also recorded it. Imam Ahmad recorded from Abu Bakrah, may Allah be pleased with him, that Allah's Messenger ﷺ said:
«مَا مِنْ ذَنْبٍ أَحْرَى أَنْ يُعَجِّلَ اللهُ تَعَالَى عُقُوبَتَهُ فِي الدُّنْيَا، مَعَ مَا يَدَّخِرُ لِصَاحِبِهِ فِي الْاخِرَةِ، مِنَ الْبَغْيِ وَقَطِيعَةِ الرَّحِم»
(No sin deserves that Allah hasten its punishment in the worldly life, in addition to what He reserves in the Hereafter for those who commit it, more than injustice and severance of the ties of kinship.) This was also recorded by Abu Dawud, At-Tirmidhi, and Ibn Majah. At-Tirmidhi said, "This Hadith is Sahih." Imam Ahmad recorded from Thawban, may Allah be pleased with him, that Allah's Messenger ﷺ said,
«مَنْ سَرَّهُ النَّسَاءُ فِي الْأَجَلِ وَالزِّيَادَةُ فِي الرِّزْقِ،فَلْيَصِلْ رَحِمَه»
(Whoever likes for his life to be extended, and his provision increased, let him connect his ties of kinship.) Ahmad was alone in recording this narration, but it has a supporting narration in the Sahih. Imam Ahmad recorded from `Abdullah bin `Amr, may Allah be pleased with him, that Allah's Messenger ﷺ said,
«إِنَّ الرَّحِمَ مُعَلَّقَةٌ بِالْعَرْشِ، وَلَيْسَ الْوَاصِلُ بِالْمُكَافِىءِ، وَلكِنِ الْوَاصِلُ الَّذِي إِذَا قُطِعَتْ رَحِمُهُ وَصَلَهَا»
(Verily, the womb is attached to the Throne. And connecting its ties does not mean dealing evenly (with the kinsfolk), but it rather means that if one's kinsfolk sever the ties, he connects them.) This Hadith was also recorded by Al-Bukhari. Ahmad also recorded from `Abdullah bin `Amr, may Allah be pleased with him, that Allah's Messenger ﷺ said,
«تُوضَعُ الرَّحِمُ يَوْمَ الْقِيَامَةِ لَهَا (حُجْنَةٌ كَحُجْنَةِ) الْمِغْزَلِ تَكَلَّمُ بِلِسَانٍ طَلِقٍ ذَلِقٍ، فَتَقْطَعُ مَنْ قَطَعَهَا وَتَصِلُ مَنْ وَصَلَهَا»
(The womb will be placed on the Day of Resurrection, curved like a spinning wheel, speaking with an eloquent fluent tongue, calling to severing whoever had severed it, and joining whoever had joined it.) Imam Ahmad recorded from `Abdullah bin `Amr, may Allah be pleased with him, that Allah's Messenger ﷺ said,
«الرَّاحِمُونَ يَرْحَمُهُمُ الرَّحْمنُ، ارْحَمُوا أَهْلَ الْأَرْضِ يَرْحَمْكُمْ أَهْلُ السَّمَاءِ، وَالرَّحِمُ شُجْنَةٌ مِنَ الرَّحْمنِ، مَنْ وَصَلَهَا وَصَلَتْهُ وَمَنْ قَطَعَهَا بَتَّتْه»
(The merciful ones will be granted mercy from the Most Merciful. Have mercy on those on earth -- the One above the heavens will then have mercy on you. And Ar-Rahim (the womb) is from Ar-Rahman, so whoever joins it, it joins him; and whoever severs it, it severs him.) Abu Dawud and At-Tirmidhi both recorded this Hadith and it has been reported with continuous chains of transmission. At-Trimidhi said, "Hasan Sahih." There are numerous other Hadiths in this regard.
Those who have faith in Allah say, longing for Allah to reveal to His Messenger a sūrah containing the instruction for fighting: ‘Why does not Allah reveal a sūrah in which fighting is mentioned.’ When Allah reveals a decisive unabrogated sūrah containing the mention of fighting, you, O Messenger, will see those hypocrites in whose hearts there is doubt looking at you like one who is unconscious on account of extreme fear and terror. So woe to them for withdrawing from fighting and being afraid of it.
Aquellos que creen en Al-lah dicen que anhelan que le revele a Su Mensajero una sura que contenga las instrucciones sobre la guerra: “¿Por qué Al-lah no revela una sura en la que se mencione la guerra?” Y cuando Al-lah revela una sura que contiene obligaciones donde se menciona la guerra, tú, Mensajero, ves a los hipócritas, en cuyos corazones hay dudas, el terror en sus miradas. La advertencia de Al-lah contra ellos es severa.
E coloro che hanno creduto in Allāh dicono, sperando che Allāh faccia scendere una Surah, sul Suo Messaggero, che contenga una legge che riguardi la lotta, dicendo: "Allāh non potrebbe rivelare una Surah nella quale viene menzionata la Lotta?" Quando Allāh fece scendere una chiara Surah che menziona la Lotta, hai potuto osservare, o Messaggero, gli ipocriti che dubitano, in cuor loro, guardarti come chi sta per svenire dalla paura e dal terrore, poiché Allāh li ha avvertiti del fatto che meritino la punizione e che essa sia vicina, in quanto essi rifiutano la Lotta e la temono.
Commentary
سُورَةٌ مُّحْكَمَةٌ (an operative surah): The word مُّحْكَمَةٌ muhkamah lexically means "firm". In this lexical sense, every surah is muhkam, but here it is used in its technical sense. In the technical parlance of the sacred law, the term muhkam is used as an antonym of mansukh, ("abrogated" ). Here the word Surah has been qualified by the adjective muhkamah so that the eagerness of the believers for a new Surah is understandable only when it embodies an operative divine commandment that is not abrogated. Qatadah, says that all Surahs which contain the injunctions of Jihad and Qital are operative and not abrogated. As the main objective of this Surah is to enjoin fighting and to persuade people to carry out the injunction, the adjectival phrase is: Surah muhkamah - indicating the injunction of Jihad. (Qurtubi)
أَوْلَىٰ لَهُمْ (So, destruction is very close to them - 47:20] The Arabic word used in the text, according to Asma'i, means that the causes of destruction have approached or drawn near to them (Qurtubi).
Allah'a iman edenler -Allah Teâlâ'nın, resulü Muhammed -sallallahu aleyhi ve sellem-'e cihat hakkında bir sure indirmesini temenni ederek- şöyle derler: "Keşke cihat hakkında bir sure indirilmiş olsaydı!" Allah Teâlâ, açıklamaları ve hükümleri içerisinde savaşın zikredildiği muhkem bir sure indirdiğinde -Ey Peygamber!- Sen, münafıklardan kalplerinde şüphe bulunanların kalplerindeki korkunun şiddeti ile sana ölüm baygınlığı geçiren kimsenin bakışı gibi baktıklarını görürsün. Yüce Allah, savaştan geri dönmeleri ve korkmaları sebebi ile onları kendilerine yaklaşmakta olan azap ile tehdit edip korkutmuştur.
Nagsasabi ang mga sumampalataya kay Allāh habang mga nagmimithi na magbaba si Allāh sa Sugo Niya ng isang kabanatang naglalaman ng kahatulan ng pakikipaglaban: "Bakit kaya hindi nagpababa si Allāh ng isang kabanata na naroon ang pagbanggit ng pakikipaglaban?" Ngunit nang nagpababa si Allāh ng isang kabanatang tinahas sa paglilinaw nito at mga patakaran nito, na naglalaman ng pagbanggit ng pakikipaglaban, makikita mo, O Sugo, ang mga sa mga puso nila ay may pagdududa kabilang sa mga mapagpaimbabaw na tumitingin sa iyo ng pagtingin ng hinimatay dahil sa tindi ng pangamba at pangingilabot sapagkat nagbanta sa kanila si Allāh na ang pagdurusa nila ay sumunod na sa kanila at nalapit na sa kanila dahilan sa pag-urong sa pakikipaglaban at pangamba rito.
"Dan orang-orang yang beriman berkata, 'Mengapa tiada di-turunkan suatu surat.' Maka apabila diturunkan suatu surat yang jelas maksudnya dan disebutkan di dalamnya (perintah) perang, kamu lihat orang-orang yang ada penyakit di dalam hatinya me-mandang kepadamu seperti pandangan orang yang pingsan karena takut mati, dan lebih utama bagi mereka, taat dan mengucapkan perkataan yang baik. Apabila telah tetap perintah perang (mereka tidak menyukainya). Tetapi jikalau mereka benar (imannya) ter-hadap Allah, niscaya yang demikian itu lebih baik bagi mereka. Maka apakah kiranya jika kamu berkuasa, kamu akan membuat kerusakan di muka bumi dan memutuskan hubungan kekeluarga-an? Mereka itulah orang-orang yang dilaknati Allah dan dituli-kanNya telinga mereka dan dibutakanNya penglihatan mereka." (Muhammad: 20-23).
(20) Allah سبحانه وتعالى berfirman, ﴾ وَيَقُولُ ٱلَّذِينَ ءَامَنُواْ ﴿ "Dan orang-orang yang beriman berkata," karena ingin disegerakannya berbagai perin-tah berat, ﴾ لَوۡلَا نُزِّلَتۡ سُورَةٞۖ ﴿ "Mengapa tiada diturunkan suatu surat," yakni, ayat yang terdapat perintah perang, ﴾ فَإِذَآ أُنزِلَتۡ سُورَةٞ مُّحۡكَمَةٞ ﴿ "maka apa-bila diturunkan suatu surat yang jelas maksudnya," yakni, yang harus dikerjakan, ﴾ وَذُكِرَ فِيهَا ٱلۡقِتَالُ ﴿ "dan disebutkan di dalamnya (perintah) pe-rang," yang merupakan hal terberat bagi jiwa yang tidak akan bisa dilaksanakan oleh mereka yang memiliki lemah iman, dan karena itulah Allah سبحانه وتعالى berfirman,﴾ رَأَيۡتَ ٱلَّذِينَ فِي قُلُوبِهِم مَّرَضٞ يَنظُرُونَ إِلَيۡكَ نَظَرَ ٱلۡمَغۡشِيِّ عَلَيۡهِ مِنَ ٱلۡمَوۡتِۖ ﴿ "kamu lihat orang-orang yang ada penyakit di dalam hatinya memandang kepadamu seperti pandangan orang yang pingsan karena takut mati," karena mereka tidak menyukai perang karena terasa berat bagi mereka. Ayat ini sama seperti yang disebutkan dalam Firman Allah سبحانه وتعالى,
﴾ أَلَمۡ تَرَ إِلَى ٱلَّذِينَ قِيلَ لَهُمۡ كُفُّوٓاْ أَيۡدِيَكُمۡ وَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّكَوٰةَ فَلَمَّا كُتِبَ عَلَيۡهِمُ ٱلۡقِتَالُ إِذَا فَرِيقٞ مِّنۡهُمۡ يَخۡشَوۡنَ ٱلنَّاسَ كَخَشۡيَةِ ٱللَّهِ أَوۡ أَشَدَّ خَشۡيَةٗۚ ﴿
"Tidakkah kamu perhatikan orang-orang yang dikatakan kepada mereka, 'Tahanlah tanganmu (dari berperang), dirikanlah Shalat dan tu-naikanlah Zakat!' Setelah diwajibkan kepada mereka berperang, tiba-tiba sebagian dari mereka (golongan munafik) takut kepada manusia (musuh), seperti takutnya kepada Allah, bahkan lebih sangat dari itu takutnya." (An-Nisa`: 77).
(20-21) Selanjutnya Allah سبحانه وتعالى mengajak mereka kepada apa yang lebih sesuai dengan kondisi mereka seraya berfirman, ﴾ فَأَوۡلَىٰ لَهُمۡ 20 طَاعَةٞ وَقَوۡلٞ مَّعۡرُوفٞۚ ﴿ "Dan lebih utama bagi mereka, taat dan mengucapkan perkataan yang baik." Artinya, lebih baik mereka mengerjakan perin-tah yang ada, yang harus dikerjakan oleh mereka serta memusat-kan perhatian mereka untuk melaksanakannya dan jangan terburu-buru mengharapkan sesuatu yang berat, supaya mereka merasa senang dengan keselamatan dan ampunan yang diberikan Allah سبحانه وتعالى.
﴾ فَإِذَا عَزَمَ ٱلۡأَمۡرُ ﴿ "Apabila telah tetap perintah," yakni, perintah serius dan mengharuskan, maka dalam kondisi seperti ini, ﴾ صَدَقُواْ ٱللَّهَ ﴿ "mereka benar (imannya) terhadap Allah," dengan meminta pertolongan kepadaNya serta mencurahkan segenap tenaga untuk menunaikan-nya, ﴾ لَكَانَ خَيۡرٗا لَّهُمۡ ﴿ "niscaya yang demikian itu lebih baik bagi mereka," daripada kondisi sebelumnya karena beberapa hal, di antaranya adalah: Pertama, seorang hamba yang kurang di berbagai halnya tidak memiliki kemampuan apa pun kecuali jika Allah سبحانه وتعالى memberi-nya pertolongan, karena itulah jangan meminta lebih dari perintah yang ada. Kedua, seorang hamba jika jiwanya bergantung pada sesuatu yang akan datang, maka amalnya akan lemah dan tidak mampu menunaikan tugasnya yang ada karena memikirkan tugas yang akan datang, sebab –dalam kaitannya dengan tugas yang ada– idealismenya telah berpindah pada yang lain di mana aktivitas seseorang itu mengikuti idealismenya.
Sedangkan berkaitan dengan yang akan datang, tidaklah pe-rintah datang melainkan idealismenya telah menurun dan lemah untuk mengerjakannya sehingga tidak bisa ditolong. Ketiga, orang yang banyak memiliki berbagai angan untuk masa mendatang, padahal malas untuk mengerjakan tugas yang ada sama seperti pemimpi yang bertekad untuk mengerjakan semua tugas yang akan dihadapi pada waktu yang akan datang, sehingga orang seperti ini patut dicela karena tidak mau menunaikan tugas yang dikiranya bisa ditunaikan. Sepatutnya seorang hamba mengonsentrasikan idealisme, pikiran dan kegiatannya untuk menghadapi tugas yang ada dan menunaikan tugasnya berdasarkan kemampuan, setiap kali waktu tiba selalu dihadapi dengan semangat, idealisme tinggi yang terkonsentrasi dan tidak tercerai berai, disertai dengan me-minta pertolongan para Rabbnya dalam menghadapi semua itu. Dan orang seperti ini layak mendapatkan pertolongan di berbagai halnya.
(22) Selanjutnya Allah سبحانه وتعالى menyebutkan orang yang berpa-ling dari ketaatan terhadap Rabbnya, ia tidak berpaling menuju kebaikan melainkan menuju keburukan. Allah سبحانه وتعالى berfirman,﴾ فَهَلۡ عَسَيۡتُمۡ إِن تَوَلَّيۡتُمۡ أَن تُفۡسِدُواْ فِي ٱلۡأَرۡضِ وَتُقَطِّعُوٓاْ أَرۡحَامَكُمۡ ﴿ "Maka apakah kiranya jika kamu berkuasa kamu akan membuat kerusakan di muka bumi dan memutuskan hubungan kekeluargaan." Artinya, terdapat dua hal; konsisten dalam menaati Allah سبحانه وتعالى serta menjalankan semua perintahNya dan di sanalah terdapat kebaikan, petunjuk, dan keberuntungan, atau berpaling dari hal itu serta berpaling untuk tidak menaati Allah سبحانه وتعالى, maka tidak terdapat apa pun dalam hal ini melainkan kerusakan di muka bumi, karena mengerjakan berbagai kemaksiatan dan memutuskan tali kekeluargaan.
(23) ﴾ أُوْلَٰٓئِكَ ٱلَّذِينَ ﴿ "Mereka itulah orang-orang," yakni, yang ber-buat kerusakan di muka bumi dan memutuskan tali kekeluargaan, ﴾ لَعَنَهُمُ ٱللَّهُ ﴿ "dilaknati Allah," dengan menjauhkan mereka dari rahmat-Nya dan mendekatkan mereka pada murkaNya, ﴾ فَأَصَمَّهُمۡ وَأَعۡمَىٰٓ أَبۡصَٰرَهُمۡ ﴿ "dan ditulikanNya telinga mereka dan dibutakanNya penglihatan mereka." Artinya, Allah سبحانه وتعالى menjadikan mereka tidak bisa mendengar nasihat dan petuah yang membawa manfaat bagi mereka serta tidak dapat melihatnya. Mereka memiliki telinga tetapi tidak bisa mendengar secara taat dan menerima, mereka hanya mendengar namun hanya sebagai tegaknya hujjah Allah سبحانه وتعالى. Mereka memiliki mata tetapi tidak bisa melihat berbagai pelajaran dan tanda-tanda kebesaran Allah سبحانه وتعالى, tidak digunakan untuk menengok berbagai bukti dan penjelasan nyata.
Orang-orang yang beriman kepada Allah berkata dengan harapan Allah akan menurunkan kepada Rasul-Nya satu surah yang mengandung hukum perang, “Kenapa Allah tidak menurunkan surah yang menyebutkan tentang peperangan?” Jika Allah telah menurunkan surah yang muhkamat dalam keterangan dan hukum-hukumnya maka engkau -wahai Rasul- melihat orang-orang yang di dalam hatinya terdapat keraguan dari kalangan orang-orang munafik memandang kepadamu dengan pandangan seperti orang yang pingsan karena besarnya rasa takut dan khawatir. Lalu Allah pun mengancam mereka bahwa siksa mereka sudah menghampiri dan mendekati mereka dikarenakan mereka lari dari peperangan dan takut terhadap peperangan.
20- İman edenler:“(Keşke cihadı emreden) bir sûre indirilseydi!” derler. Ama hükmü kesin bir sûre indirilip de içinde savaş (emri) söz konusu edilince kalplerinde hastalık bulunanların, sana üzerlerine ölüm baygınlığı çökmüş kimse gibi baktıklarını görürsün. Halbuki onlar için en uygunu;
21- İtaat etmek ve güzel söz söylemekti. (Savaş konusunda) iş ciddiye bindiğinde de eğer onlar, Allah’a karşı samimi olsalardı bu, onlar için elbette daha hayırlı olurdu.
22- Şayet yüz çevirirseniz yeryüzünde fesat çıkarmanızdan ve akrabalık bağlarınızı parçalamanızdan başka sizden ne beklenir ki?
23- İşte böyleleri Allah’ın lanetlediği, sağırlaştırdığı ve gözlerini kör ettiği kimselerdir.
20. “İman edenler” ağır ve zor emirlerin çabuk verilmesini isteyerek: Savaş emrini ihtiva eden “bir sûre indirilseydi! derler. Ama hükmü kesin” yani gereğince amel olunması istenen “bir sûre indirilip de içinde” nefislere en ağır şey olan “savaş (emri) söz konusu edilince kalplerinde hastalık bulunanların” imanı zayıf olanların, bu emri yerine getiremeyip sebat gösteremedikleri ve bu işten hoşlanmayıp onu çok ağır buldukları için “üzerlerine ölüm baygınlığı çökmüş kimse gibi baktıklarını görürsün.”
Bu, Yüce Allah’ın şu buyruğunu andırmaktadır:“Kendilerine: (Savaştan) ellerinizi çekin, namazı dosdoğru kılın ve zekâtı verin, denilmiş olanlara bakmaz mısın? Şimdi onlara savaş farz kılınınca bakarsın ki içlerinden bir grup, müşriklerden Allah’tan korkar gibi hatta daha fazla korkarlar.”(en-Nisâ, 4/77)
20-21. Daha sonra Yüce Allah, onlar için en uygun olanı gösterip teşvik ederek şöyle buyurmaktadır:“Halbuki onlar için en uygunu itaat edip güzel söz söylemekti.”Yani onlar için en uygun olan, kendileri için kesinlik kazanmış mevcut emri yerine getirmek ve bu uğurda bütün gayretlerini ortaya koymaktır. Kendilerine ağır gelecek hükümlerin teşr’i edilmesini istememeli, aksine Allah’ın verdiği esenlik ve afiyet dolayısı ile sevinmelilerdi.“İş ciddiye bindiğinde” ve onlara kesin emir gelince “eğer onlar” böyle bir durumda Allah’tan yardım isteyerek ve O’nun emrini yerine getirmek için gayretlerini ortaya koyarak “Allah’a karşı samimi olsalardı bu, onlar için” önceki hallerinden “elbette daha hayırlı olurdu.” Bunun birkaç nedeni vardır:
1. Kul, her bakımdan eksiktir, acizdir. Yüce Allah’ın ona yardım etmesi hali hariç onun hiçbir şeye gücü yetmez. O bakımdan kul, içinde bulunduğu mükellefiyet ve yükümlülüklerden fazlasını istememelidir.
2. Kul, gözünü geleceğe dikecek olursa hem hali hazırdaki görevini hem de gelecekteki görevini yerine getirme gücü azalır. Halihazırdaki güce gelince ona ait gayret ve emek başka bir vakte kaymış olur. Amel ise gayrete ve kararlılığa bağlıdır. Gelecekteki güce gelince ise o günker gelinceye kadar kişinin gayreti azalıp tükenir. O vakit de o işi yapması için ona yardım edilmez.
3. Halihazırdaki işini yapmayıp tembellik göstermekle birlikte geleceğe dair birtakım hayaller kuran kişi, birtakım işleri gelecekte yapacağına dair karar verip dair yemin eden kimseye benzer. Böyle birisinin gücünün zayıflaması, verdiği kararı yerine getirememesi ve yapmaya hazırlandığı sözleri ifa edememesi sıkça görülen bir durumdur.
O nedenle yapılması gereken, kulun bütün gayreti, düşüncesi ve çabası ile içinde bulunduğu vakitte yapacağı işlere odaklanması ve gücü oranında görevini yerine getirmeye çalışmasıdır. Sonra da yeni her bir iş geldikçe ona tam bir gayretle, sağlam bir kararlılıkla, gücünü başka taraflara dağıtmaksızın ve o hususta Rabbinden yardım isteyerek sarılmalıdır. Bütün işlerde başarılı ve isabetli iş yapmak için en uygun olan tutum budur.
22. Yüce Allah, Rabbine itaatten yüz çeviren kimseyi söz konusu etmekte ve böyle birisinin hayra yönelmeyeceğini, aksine hep kötülüğe yöneleceğini belirterek şöyle buyurmaktadır:“Şayet yüz çevirirseniz yeryüzünde fesat çıkarmanızdan ve akrabalık bağlarınızı parçalamanızdan başka sizden ne beklenir ki?” Ortada iki iş vardır: Ya Allah’a itate bağlanmak ve O’nun emirlerini yerine getirmek -ki bu hayırdır, doğruyu bulmaktır ve kurtuluştur- yahut da bundan yüz çevirmek ve Allah’a itaat etmekten uzaklaşmaktır. Bu durumda ise yeryüzünde masiyetler işlemek ve akrabalık bağlarını kesmek sureti ile fesat çıkarmaktan başka bir şey söz konusu olmaz.
23. “İşte böyleleri” yeryüzünde fesat çıkartan ve akrabalık bağlarını kopartan kimseler “Allah’ın lanetlediği” rahmetinden uzaklaştırıp gazabına yaklaştırdığı “sağırlaştırdığı ve gözlerini kör ettiği kimselerdir.”
Artık bunlar kendilerine faydalı olacak şeyleri ne işitirler ne de görürler. Bunların kulakları olmakla birlikte -itaat ve kabul anlamına- işitmezler. Onların işitmeleri, Allah’ın delilinin, kendi aleyhlerinde sabit olmasını sağlayacak bir işitmedir. Onların gözleri olmakla birlikte ibretleri ve ilâhi belgeleri görmezler. Gözlerini kat’i delillere ve apaçık belgelere çevirmezler.
Ceux qui croient en Allah, en souhaitant qu’Il révèle une sourate contenant l’ordre de combattre, disent: Et si Allah révélait une sourate mentionnant le combat. Puis lorsqu’Allah révèle une sourate explicite, sans équivoque, qui mentionne le combat, tu vois ô Messager, les hypocrites dont les cœurs sont emplis de doute te regarder à la manière de celui qui manque de s’évanouir de peur et de terreur. Allah les avertit que leur châtiment se rapproche d’eux pour leur refus et leur peur de combattre.
Oni koji vjeruju u Allaha i Poslanika govore: “Da Allah objavi neku suru u kojoj bi nam naredio borbu protiv nevjernikā!”, a kad Gospodar objavi suru u kojoj objasni propise u vezi s borbom protiv nevjernikā, vidiš kukavice čija su srca bolesna od licemjerstva, sumnje i poricanja, kako gledaju u tebe, Vjerovjesniče, pogledom čovjeka nasmrt onesviješćenog. Gospodar im je zaprijetio kaznom koja im se približila jer odustaju od borbe i strahuju od nje.
Lo mejor para ellos consiste en seguir las órdenes de Al-lah y decir palabras correctas. Si en algún momento, ante la gravedad de la situación, se ordena la lucha, sería mejor para ellos ser fieles a Al-lah, creer en Él y obedecerlo.
Bila mereka menaati perintah Allah dan mengucapkan perkataan baik yang tidak mengandung kemungkaran itu lebih baik bagi mereka. Lalu jika peperangan telah diwajibkan atas mereka dan perjuangan telah ditekankan; seandainya mereka benar dalam keimanan mereka kepada Allah dan ketaatan mereka kepada-Nya, niscaya itu lebih baik bagi mereka daripada kemunafikan dan kemaksiatan terhadap perintah-perintah Allah.
Che obbediscano agli ordini di Allāh e pronuncino buone parole prive di avversità: ciò è meglio per loro. Quando venne deciso di combattere e si arrivò al dunque, se fossero stati sinceri nella loro fede in Allāh, obbedendoGli, sarebbe stato meglio, per loro, dell'ipocrisia e di disobbedire ordini di Allāh.
To follow Allah’s instruction and to utter fitting words that are not unseemly is better for them. When fighting is imposed and the matter becomes serious, if they are true to Allah, in their having faith in Him and following Him, it would be better for them than hypocrisy and going against Allah’s instructions.
Il leur est préférable d’obéir à Allah et de prononcer des paroles convenables ne comportant rien de blâmable. Puis quand le combat est ordonné et que la situation devient sérieuse, il est préférable pour eux d’être sincères dans leur foi en Allah et de Lui obéir, plutôt que de faire preuve d’hypocrisie et de désobéir aux ordres d’Allah.
A bolje bi im bilo pokoriti se Allahu te, usto, razborite besjede, u kojima nema zla, govoriti. Ako je Svevišnji Allah zapovjedio vjernicima borbu protiv nevjernikā, bolje bi bilo da su dvoličnjaci iskreni prema Allahu i da se što prije odazovu čineći ono što je Allahu drago. Eto to bi im bilo bolje na dunjaluku i na Ahiretu nego da se suprotstavljaju Allahu.
Ang tumalima sila sa utos ni Allāh at ang magsabi sila ng isang sinasabing nakabubuti, na walang masama rito, ay higit na mabuti para sa kanila. Kaya kapag naisatungkulin ang pakikipaglaban at nagseryoso saka kung sakaling nagpakatotoo sila kay Allāh sa pananampalataya nila sa Kanya at pagtalima nila sa Kanya, talaga sanang ito ay naging higit na mabuti para sa kanila kaysa sa pagpapaimbabaw at pagsuway sa mga utos ni Allāh.
Việc chúng vâng lệnh Allah và nói lời tử tế không chứa ý nghĩa bất tuân là điều tốt cho chúng, và khi nào việc chiến đấu bắt buộc phải diễn ra thì nếu chúng chân thật với Allah trong đức tin Iman của chúng và vâng lời Ngài thì điều đó tốt cho chúng hơn việc giả tạo đức tin và bất tuân Allah.
Oysa onların Allah'ın emrine itaat etmeleri ve içerisinde hoşnutsuzluğun olmadığı güzel söz söylemeleri daha hayırlı olurdu. Cihat gerçekten farz kılınınca onlar, Allah'a olan imanlarında ve O'na itaatlerinde sadık olsalardı onlar için nifaktan ve Allah'ın emirlerine isyan etmekten daha hayırlı olurdu.
Možda biste se i vi, kad biste zavladali, okrenuli od vjerovanja u Allaha i poslušnosti Njemu, te biste činili grijehe na Zemlji i prelazili granice Božijeg zakona ne vjerujući, prolivajući krv nedužnih ljudi i kidajući rodbinske veze, isto onako kako ste se ponašali u predislamskom periodu.
فَهَلْ عَسَيْتُمْ إِن تَوَلَّيْتُمْ أَن تُفْسِدُوا فِي الْأَرْضِ وَتُقَطِّعُوا أَرْحَامَكُمْ (So, [ O hypocrites,] do you not apprehend that, in case you turn away (from Jihad), you will spread disorder in the land, and will sever your ties of kinship? 47:22). The word تَوَلّیٰ 'tawalla' used in the text lexically has two senses: it could mean I'rad that is, "turning away" and it could also mean to be placed in authority over the people. Some of the commentators of the Qur'an assigned the first meaning to this word in the context of this verse, and Abu Hayyan in his Al-Bahr-ul-Muhit prefers this interpretation, (and the translation given above is based on it.) From this point of view the meaning of the verse would be: If you turned away from Jihad [ struggling in the cause of Allah ] and other injunctions of Shari` ah, you would return to the ancient system of ignorance which Islam has abolished. In the Pre-Islamic Days, according to the practices of jahiliyyah, corruption and severed ties of kinship. For example, they practised injustice; they cut each other's throat; one tribe attacked another tribe; they committed carnage and massacre; and they buried alive their daughters with their own hands. Islam abolished and wiped out all these and other heinous practices of the Days of ignorance. In these heinous crimes of those days, Islam enjoined Jihad which apparently seems to be bloodshed, but in reality it is analogous to amputation of the diseased limb of a body, so that the rest of the body may remain healthy. Jihad establishes justice and equity and maintains ties of kinship and relationship.
Ruh-ul-Ma’ ani, Qurtubi and others take the second meaning of the word tawalli in this context, that is, to be placed in authority over people. From this point of view, the meaning of the verse would be: if your ambitions of being placed in authority over people and the affairs of the world are entrusted to you whilst you are morally unhealthy, you would cause corruption in the land and cut off ties of kinship and relationship.
Strict Maintenance of Kinship Ties
The word اَرحَام 'arham' is the plural of رَحَم 'rahim' (womb). This is a receptacle or repository in the mother where the young humans are conceived, held, protected and developed before birth. Because that is the source of all relationships and kinship, it is idiomatically used in the sense of human relationship and kinship. Tafsir Ruh-ul-Ma’ ani, on this occasion, has explained in detail the relations covered by the term dhawil arham or arham. Islam has laid great stress on fulfilling the rights of relationship. Bukhari records a Hadith on the authority of Sayyidna Abu Hurairah ؓ and two other Companions ؓ to the effect that whoever maintains good relations with the kith and kin Allah will keep good relations with him, but whoever severs his bonds of kinship, Allah too will sever His relations with him. This Hadith indicates how important it is to treat relatives kindly in terms of words, deeds and wealth. In the same Hadith, Abu Hurairah ؓ refers to the verse under discussion [ 47:22] and says "Read it if you wish to". In another Tradition, the Holy Prophet is reported to have said that there is a sin for which one will be punished, not only in the Hereafter, but also in this world, that is, ... breaking kinship bonds. In Thawban ؓ Hadith, the Holy Prophet ﷺ is reported to have said: "Whoever wishes to have his life prolonged and his sustenance blessed should treat his relatives kindly." We come across the following Hadith in Bukhari:
لیس الواصل بالمکافی ولٰکِنّ الواصل الذی قطعت رحمہ وصلھا
"The person who perfectly maintains the ties of kinship is not the one who does it because he gets recompensed by his relatives for being kind and good to them, but the one who truly maintains the bonds of kinship is he who treats his kinsmen fairly, even though others have severed the ties of kinship with him." (Ibn Kathir)
It is most probable that if you turn away from having faith in Allah and following Him, you will make mischief on earth by disbelief and sins, and you will cut family ties, just as you used to do in the period of ignorance.
Eğer siz, Allah'a iman etmekten ve O'na taatte bulunmaktan yüz çevirirseniz, cahiliye dönemindeki halinizde olduğu gibi yine inkâr ve masiyetler ile yeryüzünde bozgunculuk yapacak ve akrabalık bağlarını keseceksiniz.
Seringkali kondisi kalian apabila kalian berpaling dari keimanan terhadap Allah dan ketaatan kepada-Nya bahwa kalian membuat kerusakan di bumi dengan kekufuran dan kemaksiatan serta kalian memutuskan hubungan silaturahmi, sebagaimana kondisi kalian pada zaman jahiliah.
Il est hautement probable que lorsque vous vous refusez d’avoir la foi et d’obéir à Allah, votre mécréance et vos péchés fassent de vous des corrupteurs sur Terre et que vous rompiez les liens de parenté comme cela était votre cas durant l’époque préislamique.
Esas personas, debido a su incredulidad y pecados, rechazan a Al-lah y la obediencia a Él, y cortan los lazos familiares, como solían hacerlo en el período de la ignorancia preislámica.
La vostra condizione attuale è l'avversità alla fede di Allāh e la Sua disobbedienza, poiché diffondete corruzione in terra commettendo atti di miscredenza e peccati e violate i legami di sangue: le stesse condizioni in cui versavate ai tempi dell'ignoranza.
Nananaig sa kalagayan ninyo kung umayaw kayo sa pananampalataya kay Allāh at pagtalima sa Kanya na kayo ay manggugulo sa lupa dahil sa kawalang-pananampalataya at mga pagsuway at magpuputul-putol sa mga bigkis ng pagkakamag-anak gaya ng kalagayan ninyo dati sa Panahon ng Kamangmangan.
Nếu các ngươi quay lưng, không tin nơi Allah và không tuân lệnh Ngài thì có lẽ việc các ngươi làm điều thối nát trên trái đất bằng sự vô đức tin và tội lỗi của các ngươi cũng như việc các ngươi cắt đứt tình bà con ruột thịt là điều chắc chắn; tình trạng đó cũng sẽ giống như tình trạng của các ngươi trong thời Jahiliyah (thời tiền Islam).
Those who are described as making mischief on earth and cutting family ties are the ones whom Allah has distanced from His mercy, whose ears He has made deaf to hearing the truth with acceptance and submission, and whose sight He has blinded from seeing it with reflection.
Allah je one koji tako budu radili već udaljio od Svoje milosti, gluhim ih je učinio – ne čuju ono što im koristi, i slijepim ih je učinio – ne vide jasne, nepobitne dokaze.
Orang-orang yang mempunyai sifat-sifat merusak di bumi dan memutus tali silaturahmi itu adalah orang-orang yang dijauhkan Allah dari rahmat-Nya, telinga-telinga mereka ditulikan Allah dari mendengar kebenaran dengan pendengaran untuk tujuan menerima dan menaatinya, dan penglihatan mereka dibutakan Allah dari melihat kebenaran dengan tujuan mengambil pelajaran
Ang mga nailarawang iyon sa panggugulo sa lupa at pagpuputul-putol sa mga ugnayang pangkaanak ay ang mga inilayo ni Allāh sa awa Niya. Bumingi Siya sa mga tainga nila palayo sa pakikinig sa katotohanan ayon sa pakikinig ng pagtanggap at pagpapasakop, at bumulag Siya sa mga paningin nila palayo sa pagkakita nito ayon sa pagkakita ng pagsasaalang-alang.
Ceux qui sont des corrupteurs sur Terre et rompent les liens de parenté sont ceux qu’Allah a éloigné de Sa miséricorde, a rendu leurs oreilles sourdes à l’écoute de la vérité, et leur a fait refuser de l'accepter et de s'y soumettre. Il a également rendu leurs yeux incapables de voir la vérité de manière à en tirer des enseignements.
İşte yeryüzünde bozgunculuk yapmak ve akrabalık bağlarını kesmek ile vasıflanmış olan bu kimseleri Allah Teâlâ; rahmetinden uzaklaştırmış, onların kulaklarını kabul ve itaat etmek için olması gereken işitmekten sağır kılmış ve gözlerini hakkı görüp haktan ibret almak hususunda da kör etmiştir.
أُولَـٰئِكَ الَّذِينَ لَعَنَهُمُ اللَّـهُ (Those are the ones whom Allah has cursed - 47:23) In other words, people who cause corruption in the land and break bonds of kinship have been cursed by Allah, that is, Allah has driven them away from His mercy. On the basis of this verse, Sayyidna ` Umar ؓ regarded the sale of ummul-walad unlawful. Ummul-walad is a term used in Islamic law for a female slave who has borne a child to her master, and who is consequently free at his death. Thus the sale of the mother would result in separating the child from the mother, and this would lead to severing kinship tie between mother and child which necessitates the curse of Allah. Therefore, the sale of ummul-walad was declared unlawful23.
Law Relating to Cursing a Particular Person: The Issue of Cursing Yazid
When ` Abdullah asked his father Imam Ahmad about the permissibility of cursing Yazid, the Imam replied: "Why should we not curse a person whom Allah has cursed in the Qur'an?" ` Abdullah said that he read the Qur'an in its entirety but he did not find Yazid is cursed anywhere. The father recited the present verse and said, Who could be worse than Yazid in breaking up relationships? He did not even care for the Holy Prophet's ﷺ relations.' However, majority of the Ummah hold the view that it is not permissible to curse any particular person unless we know for sure that he died in the state of disbelief. We can nevertheless use cursing phrase with general characteristics, such as curse of Allah be upon the liars, curse of Allah be upon the mischief-makers, and curse of Allah be upon the breaker of kinship ]. Ruh-ul-Ma’ ani on this occasion has discussed this issue elaborately.
Những kẻ được mô tả với những việc làm thối nát trên trái đất cũng như cắt đứt tình bà con ruột thịt là những kẻ mà Allah đã đẩy chúng xa khỏi lòng thương xót của Ngài. Chính vì thế, Ngài đã làm cho đôi tai của chúng không nghe được điều chân lý và làm cho mắt của chúng như mù không nhìn thấy điều đúng đắn
Aquellos a los que se describe cometiendo maldades en la Tierra y cortando lazos familiares, son aquellos de quienes Al-lah ha distanciado Su misericordia, cuyos oídos los ha vuelto sordos para escuchar la verdad, y cuya vista ha cegado para que no puedan reflexionar.
Coloro che possiedono tali caratteristiche, diffondendo corruzione in terra e violando i legami di sangue, sono coloro i quali Allāh ha allontanato dalla Sua Misericordia e le cui orecchie ha sigillato, in modo che non possano ascoltare con sottomissione, e i cui occhi ha accecato, in modo che non possano vedere e prenderne atto.
It is characteristic of a hypocrite to talk big. But his words do not follow his actions; he talks of jihad but in times of defensive battle runs away from it. It is the way of true people of faith that they are always ready to hear and obey and, when stringent measures are decided upon, they prove by their actions that they have fulfilled the pledge that they had taken before God as their witness. In order to avoid participation in defensive battle, hypocrites make a pretence of being lovers of peace. But, in reality, whenever they have the opportunity, they start spreading bad blood, so much so that, completely careless of Muslims who are their relatives, they become the supporters of their enemies. In the eyes of God, such people are accursed. Being such means their thinking power is taken away from them. In spite of having eyes, they will not see, and in spite of having ears, they will hear nothing.
"Maka apakah mereka tidak memperhatikan al-Qur`an atau-kah hati mereka terkunci?" (Muhammad: 24).
(24) Artinya, apakah mereka yang berpaling dari Kitab Allah itu tidak mau mencerna Kitab Allah tersebut serta merenungkannya dengan sebenar-benarnya? Andai mereka mau merenungkannya, tentu al-Qur`an akan menunjukkan mereka pada semua kebaikan dan mengingatkan mereka dari semua keburukan serta tentu hati mereka akan dipenuhi keimanan dan keyakinan, menyampaikan mereka pada harapan tertinggi serta karunia yang paling mahal, akan menunjukkan kepada mereka jalan yang mengantarkan me-reka kepada Allah سبحانه وتعالى, surga Allah سبحانه وتعالى serta menunjukkan mereka hal-hal yang dapat menyempurnakannya, dan sebaliknya hal-hal yang dapat merusaknya, menjelaskan kepada mereka jalan yang bisa menyampaikan ke neraka dan akan diingatkan dari segala sesuatu yang harus diwaspadai. Dengan merenungkan al-Qur`an, mereka akan mengenal Rabb mereka, nama-nama, sifat-sifat serta kebaikan Allah سبحانه وتعالى, tentu mereka akan diberi rasa rindu untuk men-dapatkan pahala yang agung serta menanamkan rasa takut dari siksaan yang menghinakan dalam diri mereka. ﴾ أَمۡ عَلَىٰ قُلُوبٍ أَقۡفَالُهَآ ﴿ "Ataukah hati mereka terkunci," artinya, hati mereka telah terkunci karena mereka berpaling, lalai dan menentang al-Qur`an, sampai hati mereka dikunci sehingga kebaikan tidak bisa masuk selama-nya? Dan inilah realitanya.
Kenapa orang-orang yang berpaling itu tidak menadaburi Al-Qur`ān dan menghayati apa yang ada di dalamnya?! Seandainya mereka menadaburinya, niscaya Al-Qur`ān itu akan menunjukkan kepada mereka segala kebaikan dan menjauhkan mereka dari segala keburukan. Atau apakah di hati mereka ada gembok-gembok yang telah memastikan tertutupnya hati mereka, sehingga nasihat tidak sampai kepadanya dan peringatan tidak bermanfaat baginya?!
Kaya hindi kaya nagbulay-bulay ang mga umaayaw na ito sa Qur’ān at nagnilay-nilay rito sapagkat kung sakaling nagbulay-bulay sila rito ay talaga sanang nagturo ito sa kanila sa bawat kabutihan at nagpalayo sa kanila sa bawat kasamaan? O sa mga puso ng mga ito ay may mga pampinid ng mga ito, na hinigpitan ang pagkakasara sa mga ito kaya walang aabot sa mga ito na isang pangaral at walang magpapakinabang sa mga ito na isang paalaala?
Costoro che sono avversi al Corano e che non vi riflettono, non pensano che, se vi avessero riflettuto, li avrebbe guidati al bene e allontanati da ogni male? Oppure sui loro cuori vi sono dei sigilli ben serrati, e così non possono trarre giovamento dal monito?!
Will these people who turn away not ponder over the Qur’ān and reflect over what is in it? If they pondered over it, it will guide them to every good and will distance them from every evil. Or are there locks on the hearts of these people that are tightly closed, so that no advice reaches them and no reminder benefits them?
Zašto ti ljudi koji se okreću od Kur'anu ne razmisle o Kur’anu? Da o njemu razmisle, to bi ih potaknulo na činjenje svakog dobra i na sustezanje od svakog zla. Ne, njihova su srca zapečaćena, te u njih ne može prodrijeti ni opomena ni pouka.
The Command to reflect upon the Qur'an
Commanding the people to reflect and ponder upon the Qur'an, and prohibiting them from turning away from it, Allah says,
أَفَلاَ يَتَدَبَّرُونَ الْقُرْءَانَ أَمْ عَلَى قُلُوبٍ أَقْفَالُهَآ
(Will they not then reflect upon the Qur'an, or are there locks upon their hearts) means, there indeed are locks upon some hearts, firmly closing them so that none of its meanings can reach them. Ibn Jarir recorded from Hisham bin `Urwah, from his father, may Allah be pleased with him, that Allah's Messenger ﷺ once recited this Ayah,
أَفَلاَ يَتَدَبَّرُونَ الْقُرْءَانَ أَمْ عَلَى قُلُوبٍ أَقْفَالُهَآ
(Will they not then reflect upon the Qur'an, or are there locks upon their hearts) and a young man from Yemen said, "Indeed, there are locks upon them -- until Allah opens them totally or slightly." After that `Umar, may Allah be pleased with him, always liked that young man, and kept that to himself until he became in charge, upon which he utilized him (as a consultant).
Condemning Apostasy
Allah then says,
إِنَّ الَّذِينَ ارْتَدُّواْ عَلَى أَدْبَـرِهِمْ
(Verily, those who have turned back) meaning, they departed from the faith and returned to disbelief.
مِّن بَعْدِ مَا تَبَيَّنَ لَهُمُ الْهُدَى الشَّيْطَـنُ سَوَّلَ لَهُمْ
(... after guidance had become clear to them -- Shaytan has enticed them) meaning he adorned and beautified that (apostasy) for them.
وَأَمْلَى لَهُمْ
(and filled them with false hopes.) meaning, he tempted them, and deceived them.
ذَلِكَ بِأَنَّهُمْ قَالُواْ لِلَّذِينَ كَرِهُواْ مَا نَزَّلَ اللَّهُ سَنُطِيعُكُمْ فِى بَعْضِ الاٌّمْرِ
(That is because they said to those who hate what Allah sent down: "We will obey you in part of the matter.") means, they plotted secretly with them and gave them evil advice -- as is the common practice of the hypocrites who declare the opposite of what they conceal. Because of this, Allah says,
وَاللَّهُ يَعْلَمُ إِسْرَارَهُمْ
(And Allah knows their secrets. ) whatever they hide and conceal, Allah is well-acquainted with it and He knows it. This is similar to His saying,
وَاللَّهُ يَكْتُبُ مَا يُبَيِّتُونَ
(...And Allah records all that they plot by night.) (4:81) Allah then says,
فَكَيْفَ إِذَا تَوَفَّتْهُمُ الْمَلَـئِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَـرَهُمْ
(How (will it be) when the angels will take their souls at death, striking their faces and their backs) That is, how their situation will be when the angels come to take their lives, and their souls cling to their bodies, causing the angels to extract them by force, harshness, and beating. This is similar to Allah's saying,
وَلَوْ تَرَى إِذْ يَتَوَفَّى الَّذِينَ كَفَرُواْ الْمَلَـئِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَـرَهُمْ
(If you could but see when the angels take away the lives of the disbelievers, striking their faces and their backs.) (8:50) And His saying,
وَلَوْ تَرَى إِذِ الظَّـلِمُونَ فِى غَمَرَاتِ الْمَوْتِ وَالْمَلَـئِكَةُ بَاسِطُواْ أَيْدِيهِمْ
(If you could but see when the wrongdoers are in the agonies of death, while the angels extend their hands) (6:93). meaning, to beat them.
أَخْرِجُواْ أَنفُسَكُمُ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَكُنتُمْ عَنْ ءَايَـتِهِ تَسْتَكْبِرُونَ
((saying): "Deliver your souls! This day you will be recompensed with the torment of degradation because of what you used to utter against Allah other than the truth, and because you used to arrogantly reject His signs.") (6:93) Because of the above, Allah says,
ذَلِكَ بِأَنَّهُمُ اتَّبَعُواْ مَآ أَسْخَطَ اللَّهَ وَكَرِهُواْ رِضْوَانَهُ فَأَحْبَطَ أَعْمَـلَهُمْ
(That is because they pursued what angered Allah and disliked what earns His pleasure, so He rendered their deeds worthless.)
¿Acaso estas personas que se alejan no meditan en el Corán y reflexionan en lo que contiene? Si reflexionaran en él, serían guiados a todo bien y alejados de todo mal. ¿O es que hay cerraduras herméticas en los corazones de estas personas, de modo que ningún consejo les llega y ningún recordatorio les beneficia?
24- Onlar, hala Kur’ân’ı düşünmeyecekler mi? Yoksa kalpleri kilitli mi?
24. Yani bu yüz çevirenler, niçin Allah’ın Kitabı üzerinde düşünmezler, onun üzerinde hakkı ile tefekkür etmezler?
Şayet bu Kitabı gereği gibi düşünecek olurlarsa, onlara bütün hayırları gösterecektir, her türlü kötülükten onları sakındıracak, kalplerini iman, gönüllerini yakin ile dolduracaktır. Onları en üstün maksatlara ve en değerli bağışlara ulaştıracaktır. Allah’a ve O’nun cennetine ulaştıran yolu, bu yolun tamamlayıcı unsurlarını, bu yolu ifsad eden şeyleri onlara geniş geniş açıklayacağı gibi, azaba götüren yolu ve o azaptan ne ile sakınacaklarını da onlara açıklayacaktır. Kendilerine Rablerini, O’nun isimlerini, sıfatlarını, lütuf ve ihsanlarını tanıtacak, pek büyük mükâfatlara teşvik edecek ve korkunç azabı hatırlatarak onları uyaracaktır.“Yoksa kalpleri kilitli mi?” Yani yüz çevirmeleri, gafletleri ve itirazları dolayısı ile kalpler kilitlenmiş, üzerleri kapatılmıştır da artık onlara ebediyen hiçbir hayır girmeyecek hale mi gelmiştir? Ki gerçek de budur.
أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَا (or do they have locks on their hearts? - 47:24) The meaning of this phrase is synonymous with similar phrases in other verses of the Qur'an where words like khatm or tab' "[ Allah ] has set a seal [ on their hearts ] have been used to describe how the disbelievers refuse to employ their hearts for the comprehension of truth, as a natural consequence their capacities to distinguish right from wrong have become atrophied. Carelessly, committing sins all the time is the main cause of this. Allah forbid!
Pourquoi ces gens-là ne méditent-ils pas le Coran et ce qu’il contient? S’ils le méditaient, il les aurait orientés vers ce qui est bien et les aurait éloignés de ce qui est mal. Ou alors, leurs cœurs sont-ils hermétiquement scellés, réfractaires à tout sermon et insensibles au rappel?
O yüz çevirenler Kur'an'ı düşünmezler mi ve Kur'an'ın içindekilere dikkat etmezler mi? Eğer onlar, Kur'an'ı iyice düşünmüş olsalardı; o Kur'an onları her hayra iletir ve her şerden ise uzaklaştırırdı. Yoksa onların kalplerinin üzerinde onların kalplerinin kapalı olmasına hükmeden ve bundan dolayı Kur'an'ın kalplerine fayda vermesini ve uyarısının kalplerine ulaşmasını engelleyen kilitler mi var?
Sao những kẻ quay lưng không chịu suy ngẫm Qur'an?! Nếu chúng chịu suy ngẫm thì chắc chắn Qur'an sẽ hướng dẫn chúng đến mọi điều tốt đẹp và sẽ giúp chúng tránh xa mọi điều xấu,hoặc phải chăng trái tim của chúng đã bị niêm kín nên sự khuyên răn không đến được với chúng cũng như lời nhắc nhở không giúp ích được gì cho chúng?!
25- Hiç şüphesiz hidâyet kendilerine apaçık belli olduktan sonra gerisin geri (küfre) dönenlere şeytan, (kötü amellerini) süslü göstermiş ve onları uzun emellerle oyalamıştır.
26- Bu böyledir. Çünkü onlar, Allah’ın indirdiklerinden hoşlanmayanlara:“Biz size bazı hususlarda itaat edeceğiz” dediler. Halbuki Allah onların gizlediklerini bilmektedir.
27- Peki ya melekler onların yüzlerine ve arkalarına vura vura canlarını alırken halleri ne olacak?
28- Bunun sebebi, onların Allah’ı gazaplandıran şeylerin peşine düşmeleri ve O’nu razı edecek şeylerden de hoşlanmamalarıdır. Bu nedenle O da onların amellerini boşa çıkarmıştır.
25. Yüce Allah, hidâyet ve imandan yüz çevirerek topukları üstünde gerisin geri sapıklığa ve inkâra dönenlerin halini haber vermektedir.
Onların bu tutumları, herhangi bir delil veya bir belgeye dayalı değildir. Bu tutumlarına sebep, sadece düşmanları olan şeytanın bu tutumları kendilerine güzel göstermesi, süslemesi ve onlara güzel ve aldatıcı vaatlerde bulunmasıdır:“(Şeytan) onlara vaatlerde bulunur ve olmayacak ümitlere düşürür. Oysa şeytan onlara aldatmadan başka bir şey vaat etmez.”(en-Nisâ, 4/120)
26. “Bu böyledir; çünkü onlar” hidâyet kendilerine açıkça belli olduktan sonra hidâyete iltifat etmediler, onu reddettiler ve “Allah’ın indirdiklerinden hoşlanmayanlara” Allah’a ve Rasûlüne açıktan açığa savaş ilan edenlere: “Biz size bazı hususlarda” hevâlarına uygun düşen işlerde “itaat edeceğiz, dediler.”Bundan dolayı Yüce Allah, onları sapıklıkla ve kendilerini ebedi bedbahtlık ve sonsuz azaba ulaştıracak şeyler üzerinde ilerlemekle cezalandırmıştır.“Halbuki Allah, onların gizlediklerini bilmektedir” Allah, onların gizlediklerini bildiğinden dolayı onları rezil ve rüsvay etmiş ve bu gizlediklerini aldanmasınlar diye mü’min kullarına da açıklamıştır.
27. Peki ruhlarını almakla görevli olan “melekler, onların yüzlerine ve arkalarına” güçlü ve ağır tokmaklarla “vura vura canlarını alırken halleri ne olacak?” Bu durumda onların hallerinin ne kadar korkunç ve dehşetli olacağını düşünebiliyor musun hiç?
28. Onların hak ettikleri bu azabın “sebebi, onların Allah’ı gazaplandıran” küfür, fasıklık ve isyanın her türlüsünden olan “şeylerin peşine düşmeleri ve O’nu razı edecek şeylerden de hoşlanmamalarıdır.”Kendilerini Allah’a yaklaştıracak ve O’na yakınlaştıracak hiçbir şeye iltifat etmemeleridir.“Bu nedenle O da onların amellerini boşa çıkarmıştır.” İptal etmiştir. Allah’ın razı olacağı şeylerin peşine düşüp O’nu gazaplandıran şeylerden de hoşlanmayan kimsenin durumunu ise bunun tam aksinedir. Böyle birisinin günahlarını Allah örtecek, ecir ve mükâfatını da kat kat verecektir.
Sesungguhnya orang-orang yang berpaling dari keimanan mereka kepada kekufuran dan kemunafikan setelah tegaknya hujah atas mereka dan jelas bagi mereka kebenaran Nabi -ṣallallāhu 'alaihi wa sallam-, setanlah yang memperindah dan memudahkan kekufuran dan kemunafikan bagi mereka dan memberi mereka angan-angan yang panjang.
"Sesungguhnya orang-orang yang berbalik (kepada kekafiran) setelah petunjuk itu jelas bagi mereka, setanlah yang merayu me-reka dan memanjangkan angan-angan mereka. Yang demikian itu karena sesungguhnya mereka (orang-orang munafik) itu berkata kepada orang-orang yang benci kepada apa yang diturunkan Allah (orang-orang Yahudi), 'Kami akan mematuhi kamu dalam beberapa urusan,' dan Allah mengetahui rahasia mereka. Bagaimanakah (keadaan mereka) apabila malaikat (maut) mencabut nyawa me-reka seraya memukul muka mereka dan punggung mereka? Yang demikian itu karena sesungguhnya mereka mengikuti apa yang menimbulkan kemurkaan Allah dan (karena) mereka membenci (apa yang menimbulkan) keridhaanNya, sebab itu Allah mengha-pus (pahala) amal-amal mereka." (Muhammad: 25-28).
(25) Allah سبحانه وتعالى mengabarkan tentang kondisi orang-orang murtad dari petunjuk dan iman dan mundur ke belakang menuju kesesatan dan kekufuran bukan berdasarkan suatu dalil yang me-nunjukkan mereka dan juga tanpa penjelasan yang nyata, namun kemurtadan mereka itu karena ajakan musuh mereka (setan), ke-batilan yang dihiasi oleh setan, sehingga terlihat baik bagi mereka serta dikte yang dilakukan setan kepada mereka.
﴾ يَعِدُهُمۡ وَيُمَنِّيهِمۡۖ وَمَا يَعِدُهُمُ ٱلشَّيۡطَٰنُ إِلَّا غُرُورًا 120 ﴿
"Setan memberi mereka janji dan angan-angan dan tidaklah mereka diberi janji (oleh setan) melainkan hanya tipuan (belaka)." (An-Nisa`: 120).
(26) ﴾ ذَٰلِكَ ﴿ "Yang demikian itu," adalah karena telah jelas petunjuk pada mereka namun mereka tidak mau menerima tapi menolaknya, dan mereka (orang-orang munafik) i t u ﴾ قَالُواْ لِلَّذِينَ كَرِهُواْ مَا نَزَّلَ ٱللَّهُ ﴿ "berkata kepada orang-orang yang benci kepada apa yang diturunkan Allah," dari orang-orang yang menampakkan permusuh-an kepada Allah سبحانه وتعالى dan RasulNya, ﴾ سَنُطِيعُكُمۡ فِي بَعۡضِ ٱلۡأَمۡرِۖ ﴿ "Kami akan mematuhi kamu dalam beberapa urusan," yakni orang-orang yang memiliki keinginan sama dengan mereka. Karena itulah Allah سبحانه وتعالى menyiksa mereka dengan kesesatan dan menempatkan mereka tetap berada pada jalur yang akan menyampaikan mereka pada kesengsaraan dan siksa abadi, ﴾ وَٱللَّهُ يَعۡلَمُ إِسۡرَارَهُمۡ ﴿ "dan Allah mengetahui rahasia mereka," dan karena itulah Allah سبحانه وتعالى membuka kedok mereka serta dijelaskan pada hamba-hambaNya yang beriman agar tidak tertipu.
(27) ﴾ فَكَيۡفَ ﴿ "Bagaimanakah," engkau melihat kondisi mereka yang buruk serta pemandangan mereka yang mengerikan,﴾ إِذَا تَوَفَّتۡهُمُ ٱلۡمَلَٰٓئِكَةُ ﴿ "apabila malaikat (maut) mencabut nyawa mereka," yakni para malaikat yang ditugaskan untuk mencabut nyawa mereka,﴾ يَضۡرِبُونَ وُجُوهَهُمۡ وَأَدۡبَٰرَهُمۡ ﴿ "seraya memukul muka dan punggung mereka," dengan alat pemukul secara keras.
(28) ﴾ ذَٰلِكَ ﴿ "Yang demikian itu," adalah azab yang mereka dapatkan disebabkan ﴾ بِأَنَّهُمُ ٱتَّبَعُواْ مَآ أَسۡخَطَ ٱللَّهَ ﴿ "karena sesungguhnya mereka mengikuti apa yang menimbulkan kemurkaan Allah," seperti kekufuran, kefasikan, dan pembangkangan, ﴾ وَكَرِهُواْ رِضۡوَٰنَهُۥ ﴿ "dan (karena) mereka membenci (apa yang menimbulkan) keridhaanNya," se-hingga mereka tidak memiliki kesenangan yang bisa mendekatkan mereka kepadanya. ﴾ فَأَحۡبَطَ أَعۡمَٰلَهُمۡ ﴿ "Sebab itu Allah menghapus (pahala) amal-amal mereka," yaitu menghapuskan dan melenyapkan amal-amal mereka. Tidak seperti halnya orang-orang yang mengikuti apa pun yang mendatangkan keridhaan Allah سبحانه وتعالى serta membenci segala sesuatu yang bisa menimbulkan kemurkaanNya, orang se-perti ini akan dihapus kesalahan-kesalahannya oleh Allah سبحانه وتعالى dan pahalanya akan dilipatgandakan oleh Allah سبحانه وتعالى.
In verità, coloro che hanno ripudiato la loro fede per la miscredenza e l'ipocrisia, dopo che vennero mostrate loro le prove e venne mostrata loro la veridicità del Profeta (pace e benedizioni di Allāh su di lui), Satana abbellì loro la miscredenza e l'ipocrisia, gliela agevolò e li illuse.
Que ceux qui apostasient et renient leur foi pour la mécréance ou l'hypocrisie, après que leur ait été explicité l’argument d’Allah et que la véracité du Prophète leur soit apparue, sachent que c’est Satan qui leur embellit la mécréance et l’hypocrisie, les leur facilite et les fourvoie en leur faisant croire qu’ils resteront impunis.
Those who turn back from their belief towards disbelief and hypocrisy, after the proof has been established for them and the truth of the Prophet (peace be upon him) has become clear to them, Satan is the one who has beautified for them disbelief and hypocrisy and has raised distant hopes in them.
Stanoviti ljudi odmetnuli su se od imana, vratili su se nevjerstvu i licemjerstvu, i to nakon što im je Pravi put jasan bio i nakon što su se uvjerili da Allahov Poslanik istinu govori. Njih je šejtan zaveo, potaknuo ih je na pogrešne postupke, njihova im nedjela lijepim predstavio i pustu im nadu u dug život ulio.
Deliller kendilerine açıklandıktan ve Nebi -sallallahu aleyhi ve sellem-'in doğruluğu ortaya çıktıktan sonra inkâr ve nifak ile imanlarından dönenler var ya; şüphesiz şeytan, onlara inkârı ve nifakı süsleyip kolaylaştırmış ve onları uzun emellere düşürmüştür.
Quả thật, những kẻ rời bỏ đức tin Iman để quay lại với sự vô đức tin và sự giả tạo sau khi các bằng chứng tố cáo chúng đã được thiết lập và sự chân thật của Thiên Sứ Muhammad đã trình bày rất rõ ràng cho chúng, thì chúng là những kẻ đã bị Shaytan xúi giục đến với sự vô đức tin và sự giả tạo và đã bị nó hứa những điều hão huyền.
الشَّيْطَانُ سَوَّلَ لَهُمْ وَأَمْلَىٰ لَهُمْ (it is Satan who has tempted them and involved them in far-fetched fancies. - 47:25). In this sentence, two acts have been ascribed to the devil: - taswil [ meaning the act of decking out evil works fair to some people, and imla' meaning the act of giving respite. First, he made their evil works look good and beautiful to them, and then prolonged their false hopes which will never be fulfilled.
Tunay na ang mga bumalik mula sa pananampalataya patungo sa kawalang-pananampalataya at pagpapaimbabaw nang matapos nailatag sa kanila ang katwiran at luminaw para sa kanila ang katapatan ng Propeta – basbasan siya ni Allāh at batiin ng kapayapaan – ang demonyo ay ang nang-akit sa kanila sa kawalang-pananampalataya at pagpapaimbabaw, nagpadali nito sa kanila, at nagpamithi sa kanila dahil sa haba ng pag-asa.
Aquellos que se apartan de su creencia para seguir la incredulidad y la hipocresía, una vez que las pruebas de la veracidad del Islam son claras para ellos y reconocen la profecía de Mujámmad r, es porque Satanás les ha embellecido la incredulidad y la hipocresía, y les genera falsas esperanzas.
Such deviation occurred to them because they secretly said to the idolaters who hate the revelation that He had sent down to His messenger: We will follow you in some matters such as impeding the fighting. Allah knows what they keep hidden and what they make public. Nothing is hidden from Him and He will make apparent whatever He wishes to His messenger.
Bu sapmanın sebebi; onların, Allah'ın, Peygamberi -sallallahu aleyhi ve sellem-'e indirmiş olduğu vahyi beğenmeyen müşriklere şöyle demeleridir: "Cihattan alıykoymak gibi hususlarda size itaat edeceğiz." Yüce Allah, onların açığa vurduklarını da gizlediklerini de bilir. Hiçbir şey O'na gizli kalmaz. Bunlardan dilediğini Peygamberi -sallallahu aleyhi ve sellem- için ortaya çıkarır.
Penyesatan yang terjadi pada mereka itu disebabkan mereka berkata secara sembunyi-sembunyi kepada orang-orang musyrik yang benci terhadap wahyu yang diturunkan kepada Rasul-Nya, “Kami akan menaati kalian dalam beberapa hal seperti keengganan untuk berperang.” Padahal, Allah mengetahui apa yang mereka sembunyikan dan apa yang mereka tampakkan, tidak ada sesuatu pun yang tersembunyi dari-Nya, lalu Dia menunjukkan yang dikehendaki-Nya kepada Rasul-Nya.
Ils sont ainsi égarés en raison du fait qu’ils dirent secrètement aux polythéistes qui détestaient ce qu’Allah révélait à Son Messager: Nous vous obéirons sur certains points, comme dissuader les gens de combattre par exemple. Or Allah sait ce qu’ils tiennent secret. Ceci ne Lui échappe pas et Il en dévoile la part qu’Il veut à Son Messager.
Tal desviación les sucedió porque dijeron en secreto a los idólatras, que odian la revelación que Al-lah envía a Su Mensajero: “Los seguiremos en algunos asuntos, como escapar de sus obligaciones durante la guerra”. Al-lah sabe lo que mantienen oculto y lo que hacen público. Nada está oculto para Al-lah y Él manifestará lo que desee a su Mensajero.
Oni su zavedeni zbog toga što su tajno govorili mušricima, onima koji preziru ono što Allah objavljuje Poslaniku: “Mi ćemo vam se pokoravati u nekim stvarima", kao što je to da odustanu od borbe. A Sveznajući Allah dobro zna ono što tajno govore i skrivaju. Njemu nije ništa skriveno, i On od toga šta hoće otkriva Svome Poslaniku.
La perdizione in cui sono caduti è a causa del fatto che dissero di nascosto agli idolatri, coloro che ripudiarono ciò che è stato rivelato al Suo Messaggero: "Vi obbediremo per alcune cose, come scoraggiarli a combattere". Allāh sa cosa sussurrano, nulla di ciò Gli è nascosto, mostra ciò che vuole al Suo Messaggero, pace e benedizione di Allāh su di lui.
Ang pagliligaw na naganap na iyon sa kanila ay dahilan sa sila ay nagsabi nang palihim sa mga tagapagtambal na nasuklam sa ibinaba ni Allāh sa Sugo Niya na kasi: "Tatalima kami sa inyo sa ilan sa usapin gaya ng pagpapahina ng loob sa pakikipaglaban." Si Allāh ay nakaaalam sa inililihim nila at ikinukubli nila: walang nakakukubli sa Kanya na anuman, kaya naghahayag Siya ng anumang niloob Niya mula rito sa Sugo Niya – basbasan Niya ang Propeta at batiin ng kapayapaan.
Sự lầm lạc xảy đến với chúng là bởi vì chúng đã bí mật nói với những kẻ đa thần ghét điều mà Allah đã mặc khải cho Thiên Sứ Muhammad: Chúng tôi sẽ tuân theo các người ở một phần của sự việc chẳng hạn khuyến khích chiến đấu. Và Allah biết rõ những gì chúng bí mật và che giấu, không có điều gì có thể giấu giếm được Ngài; Ngài sẽ phơi bày những gì Ngài muốn cho vị Thiên Sứ của Ngài.
Rồi đây, Ngươi - Thiên Sứ Muhammad - sẽ thấy hoàn cảnh đau đớn khủng khiếp của chúng như thế nào khi chúng bị các Thiên Thần rút hồn lúc chết. Các Thiên Thần sẽ đánh vào mặt và lưng của chúng bằng những chiếc gậy sắt
Cosa ne pensi quando li vede nelle terribili condizioni di sofferenza, quando gli angeli incaricati afferreranno le loro anime e colpiranno i loro visi e i loro dorsi con spranghe (mazze) di ferro.مقمع من حديد
Bagaimana engkau lihat siksa yang mereka rasakan dan kondisi mengenaskan yang menimpa mereka jika nyawa mereka dicabut oleh para malaikat yang ditugaskan untuk mencabut nyawa mereka sambil memukul wajah dan punggung mereka dengan cambuk-cambuk besi?!
U kakvim će mukama dvoličnjaci biti kad ih meleki budu usmrćivali, po licima ih njihovim i leđima mlateći željeznim maljevima!
What will you think of the punishment and the gruesome state they will be in when the angels assigned to remove their souls will remove them, striking their faces and backs with steel hammers.
Quel sera donc leur châtiment et leur situation abominable lorsque les anges chargés de saisir les âmes saisiront les leurs. Ils leur frapperont le visage et le dos avec des barres de fer.
¿Qué pensarán del castigo y del estado terrible en que se encontrarán cuando los ángeles designados para tomar sus almas los alcancen, y los golpeen con martillos de acero en el rostro y la espalda?
Ruhlarını almakla görevlendirilmiş olan melekler, demir kırbaçlarla sırtlarına ve yüzlerine vurarak onların ruhlarını kabzettiği zaman, sen onların içinde oldukları azabı ve rezil durumu bir görsen.
Kaya papaano mo makikita ang kasasadlakan nila na pagdurusa at kalagayang karumal-dumal na sasapitin nila kapag kinuha ang mga kaluluwa nila ng mga anghel na nakatalaga sa pagkuha ng mga kaluluwa habang pumapalo ang mga ito sa mga mukha nila at mga likod nila sa pamamagitan ng mga pangawil na bakal?
Ang pagdurusang iyon ay dahilan sa sila ay sumunod sa lahat ng nagpagalit kay Allāh sa kanila gaya ng kawalang-pananampalataya, pagpapaimbabaw, at pagsalungat kay Allāh at sa Sugo Niya, at nasuklam sila sa nakapagpapalapit sa kanila sa Panginoon Nila at nagpapadapo sa kanila ng pagkalugod Niya gaya ng pananampalataya sa Kanya at pagsunod sa Sugo Niya kaya nagpawalang-saysay Siya sa mga gawa nila.
Quella punizione è in seguito al fatto che seguirono ogni cosa che attira l'ira di Allāh su di loro, miscredenza, ipocrisia e l'avversità ad Allāh e al Suo Messaggero, e poiché ripudiarono ciò che li avrebbe fatti avvicinare al loro Dio e renderLo compiaciuti di loro: la fede in Allāh e seguire il Suo Messaggero, ma Allāh vanificò le loro azioni.
Siksa itu ditimpakan karena mereka mengikuti segala apa yang menjadikan Allah murka kepada mereka berupa kekufuran, kemunafikan, dan permusuhan mereka kepada Allah dan Rasul-Nya dan karena mereka membenci apa yang bisa mendekatkan mereka kepada Tuhan mereka dan mendapatkan rida-Nya berupa keimanan kepada Allah dan mengikuti Rasul-Nya, sehingga Allah membatalkan amal perbuatan mereka.
Ils subiront ce châtiment car ils suivaient ce qui provoque la colère d’Allah, comme la mécréance, l’hypocrisie et l’opposition à Allah et à Son Messager et détestaient ce qui les rapproche d’Allah et leur attire Son agrément, comme la foi en Lui et le suivi de Son Messager. Voilà pourquoi Il invalidera leurs œuvres.
Bu azap; onların inkâr, nifâk, Allah'ın ve resulünün sınırlarını aşmak gibi Allah'ın kendilerine gazap etmesine neden olan her şeye uymaları ve kendilerini Rablerine yakınlaştıracak Allah'a iman etmek ve O'nun resulüne tabi olmak gibi üzerlerine Allah'ın rızasının inmesine vesile olacak amellerden hoşlanmamaları sebebiyledir.
Sự trừng phạt đó là bởi vì chúng đã đi theo những điều làm Allah phẫn nộ từ sự vô đức tin, giả tạo đức tin, và chống đối Allah và Thiên Sứ của Ngài; chúng đã ghét những điều làm Allah hài lòng từ đức tin nơi Allah và đi theo vị Thiên Sứ của Ngài. Bởi vậy, Allah không công nhận các việc làm thiện tốt của chúng và không ban thưởng cho các việc làm đó của chúng.
The Quran is a book of guidance. But in order to have the benefit of it, it is necessary for the reader to be serious about it. If some improper feeling makes him flippant about it, he can never avail of the counsel offered, even although it has been presented in the best possible manner. If any commandment of religion is issued by which an individual is required to sacrifice his desires and interests, Satan immediately gives him some excuse not to do so, and since the present world is a trial ground for mankind, he has the opportunity to make use of this lame excuse. But this holds only for a very short time. When death strikes, the whole position will be entirely different.
That severe punishment that will occur when their souls are removed is because they followed everything that brought Allah’s wrath on them, such as disbelief, hypocrisy, opposition to Allah and His messenger, and they hated what brings them close to their Lord and draws down on them His pleasure, such as faith in Allah and following His messenger. Thus Allah nullified their deeds.
Takva će ih kazna stići zato što su, slijedeći sve ono što izaziva Božiju srdžbu, tj. čineći nevjerstvo, pokazujući da su vjernici a nisu, protiveći se Bogu i Poslaniku, te zato što su mrzili ono što ih Allahu približava i Njegovo zadovoljstvo osigurava, kao npr. vjerovanje i slijeđenje Poslanika. Eto, Allah je njihova djela poništio.
Ese castigo terrible que acontecerá cuando sus almas sean tomadas al llegarles la muerte es porque incurrieron en la ira de Al-lah, como la incredulidad, la hipocresía, la oposición a Al-lah y a Su Mensajero, y detestaban lo que los acerca a su Señor y a cumplir con Su voluntad, como creer en Al-lah y seguir a Su Mensajero. En consecuencia, Al-lah ha anulado sus obras.
Có phải những kẻ mà trong lòng của chúng luôn có sự hoài nghi vì căn bệnh giả tạo đức tin rằng Allah không bao giờ phơi bày sự oán ghét trong lòng của chúng ra ngoài để phân biệt đức tin chân thành với đức tin giả dối ư?!
Do those hypocrites in whose hearts there is doubt think that Allah will not bring out and expose their malice? He will certainly bring it out by testing them with trials to distinguish the person who is true in faith from the one who is false, and so that the believer becomes apparent and the hypocrite is exposed.
29- Yoksa kalplerinde hastalık bulunanlar, Allah’ın kinlerini meydana çıkarmayacağını mı sandılar?
30- Eğer dileseydik onları sana elbette gösterirdik ve sen de onları simalarından tanırdın. Bununla beraber sen onları konuşma üsluplarından da kesinlikle tanırsın. Allah (tüm) amellerinizi bilir.
31- Andolsun Biz, içinizden cihad edenlerle sabredenleri ortaya çıkarıncaya ve gerçek durumlarınızı meydana koyuncaya kadar sizi imtihan edeceğiz.
29. “Yoksa kalplerinde hastalık” kalbin sağlığını ve dengesini bozacak türden şüphe yahut şehvet hastalığı “bulunanlar, Allah’ın” kalplerinde bulunan “kinlerini” İslâm’a ve müslümanlara düşmanlıklarını “meydana çıkarmayacağını mı sandılar?” Bu, Yüce Allah’ın hikmetine yakışmayan bir yanlış kanaattir. Zira O’nun doğruyu yalancıdan ayırt etmesi kaçınılmazdır. Bu da birtakım sıkıntılarla imtihan etmek suretiyle olur. Onlara rağmen sebat gösteren ve imanını sürdüren kişi gerçek mü’mindir. Onlar dolayısı ile arkasını dönerek kaçan ve sebat göstermeyen, sıkıntılarla karşı karşıya kaldığı vakit tahammül edemeyip imanı zaafa uğrayan kimsenin ise kalbindeki kin açığa çıkar ve münafıklığı açıkça görülür. İşte bu iki sınıf birbirinden elbette ayırt edilecektir. Bu, ilâhi hikmetin bir gereğidir.
30. “Eğer dileseydik onları sana elbette gösterirdik ve sen de onları simalarından” yüzlerinde adeta bir resimmiş gibi duran alâmetlerinden “tanırdın. Bununla beraber sen onları konuşma üsluplarından da kesinlikle tanırsın.”Yani kalplerinde olan mutlaka açığa çıkar ve istemeyerek dillerinden kaçırdıkları sözlerle durumları açıkça anlaşılır. Çünkü diller, kalp kazanının kepçeleridir. Onlar vasıtası ile kalplerde bulunan hayır ve şer açığa çıkar.“Allah (tüm) amellerinizi bilir.” ve yaptıklarınızın karşılığını sizlere verecektir.
31. Yüce Allah, kullarını kendisi ile sınadığı en büyük imtihanı söz konusu etmektedir ki bu, Allah yolunda cihaddır. “Andolsun Biz, içinizden cihad edenlerle sabredenleri ortaya çıkarıncaya ve gerçek durumlarınızı meydana koyuncaya kadar sizi” iman ve sabrınızı sınayarak “imtihan edeceğiz.” Allah’ın emrine uyup O’nun dinine yardımcı olmak ve dinini yüceltmek üzere Allah yolunda cihad eden kimse, gerçek mü’mindir. Bu hususta tembellik gösterenin bu hali, imanındaki bir eksiklikten kaynaklanır.
Nagpapalagay kaya ang mga sa mga puso nila ay may pagdududa kabilang sa mga mapagpaimbabaw na hindi magpapalabas si Allāh sa mga pagkamuhi nila at maglalantad sa mga ito? Talagang magpapalabas nga Siya sa mga ito sa pamamagitan ng pagsusulit sa pamamagitan ng mga pagsubok upang malantad ang tapat ang pananampalataya mula sa sinungaling, mahayag ang mananampalataya, at mabunyag ang mapagpaimbabaw.
Exposing the Hidden Secret of the Hypocrites Allah says ...
أَمْ حَسِبَ الَّذِينَ فِى قُلُوبِهِمْ مَّرَضٌ أَن لَّن يُخْرِجَ اللَّهُ أَضْغَـنَهُمْ
(Or do those in whose hearts is disease think that Allah would never expose their ill--wills) meaning, do the hypocrites think that Allah will not expose their affair to His believing servant Yes indeed, He will expose their affair and manifest it so that those with insight will be able to understand it. In that regard, Allah revealed Surah Bara'ah (or At-Tawbah), in which He clarified the hypocrites' scandals, and pinpointed their practices that are indicative of their hypocrisy. Because of that, this Surah (Surah Bara'ah) is also called "The Exposer". Adghan is the plural of Dighn, which means what the souls harbor of envy and hatred toward Islam and its people who support it. Allah then says,
وَلَوْ نَشَآءُ لأَرَيْنَـكَهُمْ فَلَعَرَفْتَهُم بِسِيمَـهُمْ
(Had We so willed, We could have shown them clearly to you, so that you would know them by their marks.) Allah is telling His Messenger , "Had We willed, O Muhammad, We would have shown you the specific individuals who are hypocrites, so that you would plainly know them." However, Allah did not do that in regard to all of the hypocrites. He conceals His creation, lets their affairs run according to apparent purity, and leaves the inner secrets to the One Who is well aware of them. Allah then adds,
وَلَتَعْرِفَنَّهُمْ فِى لَحْنِ الْقَوْلِ
(But you will know them by the tone of their speech!) which means, `you will know them by their speech that reveals their intentions.' A person declares his association through the context and meaning of his words -- as the Commander of the faithful `Uthman bin `Affan, may Allah be pleased with him, said, "Never would one conceal a secret but Allah will expose it by the look on his face and the uncontrolled words of his tongue." Allah then says,
وَلَنَبْلُوَنَّكُم
(And We will surely try you) meaning, `We will surely test you with commands and prohibitions.'
حَتَّى نَعْلَمَ الْمُجَـهِدِينَ مِنكُمْ وَالصَّـبِرِينَ وَنَبْلُوَ أَخْبَـرَكُمْ
(until We know those who strive among you and the patient, and We will put to a test all your affairs.) There is absolutely no doubt that Allah's knowledge precedes the occurrence of all events. In this Ayah, "until We know" means `until We know of its occurrence.' This is why Ibn `Abbas said in regard to this and similar texts, "Except so that We may know, means, so that We may see."
"Atau apakah orang-orang yang ada penyakit dalam hatinya mengira bahwa Allah tidak akan menampakkan kedengkian mereka? Dan kalau Kami menghendaki, niscaya Kami tunjukkan mereka kepadamu sehingga kamu benar-benar dapat mengenal mereka dengan tanda-tandanya. Dan kamu benar-benar akan mengenal mereka dari kiasan-kiasan perkataan mereka dan Allah mengetahui perbuatan-perbuatan kamu. Dan sesungguhnya Kami benar-benar akan menguji kamu agar Kami mengetahui orang-orang yang berjihad dan bersabar di antara kamu; dan agar Kami menyatakan (baik buruknya) hal ihwalmu." (Muhammad: 29-31).
(29) Allah سبحانه وتعالى berfirman, ﴾ أَمۡ حَسِبَ ٱلَّذِينَ فِي قُلُوبِهِم مَّرَضٌ ﴿ "Atau apakah orang-orang yang ada penyakit dalam hatinya mengira," yakni seperti penyakit syubhat atau syahwat yang bisa mengeluarkan hati dari kondisinya yang bersih dan lurus; bahwasanya Allah سبحانه وتعالى tidak akan mencabut kedengkian dan permusuhan dari hati mereka ter-hadap Islam dan kaum Muslimin? Ini adalah dugaan yang tidak patut bagi kebijaksanaan Allah سبحانه وتعالى, karena Allah سبحانه وتعالى pasti membeda-kan antara orang yang benar dan orang yang dusta dengan cara diberi ujian dan berbagai musibah yang bagi siapa pun yang ke-imanannya tetap kokoh, maka dialah orang yang beriman sejati dan siapa pun yang balik ke belakang dan tidak bersabar ketika ditimpa ujian, merasa sedih serta imannya melemah, pada saat itu keluarlah kedengkian dalam hati mereka dan kemunafikannya bisa terlihat jelas. Inilah tuntutan hikmah yang ditetapkan Allah.
(30) Padahal Allah سبحانه وتعالى berfirman, ﴾ وَلَوۡ نَشَآءُ لَأَرَيۡنَٰكَهُمۡ فَلَعَرَفۡتَهُم بِسِيمَٰهُمۡۚ ﴿ "Dan kalau Kami menghendaki, niscaya Kami tunjukkan mereka kepa-damu sehingga kamu benar-benar dapat mengenal mereka dengan tanda-tandanya," yakni tanda-tanda mereka semacam guratan di wajah mereka, ﴾ وَلَتَعۡرِفَنَّهُمۡ فِي لَحۡنِ ٱلۡقَوۡلِۚ ﴿ "dan kamu benar-benar akan mengenal mereka dari kiasan-kiasan perkataan mereka," yakni, yang disimpan di hati mereka itu pasti terlihat jelas dalam kata-kata kiasan mereka, sebab lisan adalah ruang pengenalan hati yang bisa menampakkan kebaikan atau keburukan yang tersimpan di dalam hati, ﴾ وَٱللَّهُ يَعۡلَمُ أَعۡمَٰلَكُمۡ ﴿ "dan Allah mengetahui perbuatan-perbuatan kamu," sehingga kalian akan dibalas atas perbuatan-perbuatan kalian itu.
(31) Selanjutnya Allah سبحانه وتعالى menyebutkan ujian terberat yang diberikan pada hamba-hambaNya, yaitu jihad di jalan Allah سبحانه وتعالى. Allah سبحانه وتعالى berfirman, ﴾ وَلَنَبۡلُوَنَّكُمۡ ﴿ "Dan sesungguhnya Kami benar-benar akan menguji kamu." Artinya, Kami akan menguji keimanan dan ke-sabaran kalian, ﴾ حَتَّىٰ نَعۡلَمَ ٱلۡمُجَٰهِدِينَ مِنكُمۡ وَٱلصَّٰبِرِينَ وَنَبۡلُوَاْ أَخۡبَارَكُمۡ ﴿ "agar Kami menge-tahui orang-orang yang berjihad dan bersabar di antara kamu; dan agar Kami menyatakan (baik buruknya) hal ihwalmu," maka barangsiapa yang menunaikan perintah Allah سبحانه وتعالى dan berjuang di jalanNya untuk menolong agamaNya dan meninggikan kalimatNya, maka dialah Mukmin sejati, dan barangsiapa yang bermalas-malasan untuk berjihad, maka itulah kekurangan yang terdapat dalam keimanan mereka.
Les hypocrites dont les cœurs sont emplis de doute croient-ils qu’Allah ne fera pas sortir au grand jour leurs rancunes? Si, Il les fera certainement sortir, en leur faisant subir des épreuves et des malheurs, afin que celui qui a sincèrement la foi se distingue du simulateur et que le croyant se distingue de l’hypocrite.
أَمْ حَسِبَ الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ أَن لَّن يُخْرِجَ اللَّـهُ أَضْغَانَهُمْ (Do those having disease in their hearts rather think that Allah will never expose their grudges [ against Islam ]? - 47:29) " The word adghan is the plural of dighn which means secret enmity, rancour, malice or spite. This verse was revealed in connection with hypocrites to expose their bitter hatred and rancour against Islam which they were hiding in their hearts. Outwardly, they expressed their love for the Holy Prophet ﷺ and inwardly they harbored violent hatred and enmity for him. They knew that Allah is the knower of the unseen, yet they were not concerned that He would expose their inner secret and covert enmity to the people. Ibn Kathir says in Surah Bara'ah that Allah has described their works, actions and activities which expose their hypocrisy and they would be identified as hypocrites. Therefore, another name of that Surah is fadihah meaning exposing to shame or disgrace, because specific qualities of the hypocrites are set out in it.
Münafıklardan kalplerinde şüphe bulunan kimseler, Yüce Allah'ın onların kinlerini ortaya çıkarmayacağını mı zannettiler? İmanında sadık olanlar ile yalancı olanları birbirinden ayırmak ve Müminin açıkça ortaya çıkması, münafığın da rezilliğinin açıkça ortaya çıkması için Allah, onların içindeki kini kendilerini imtihan edeceği felaketler ve sıkıntılar ile ortaya çıkaracaktır.
Gli ipocriti che hanno il dubbio nei loro cuori pensano forse che Allāh non rivelerà il loro odio e non lo porterà alla luce?! Lo rivelerà con prove e tentazioni, in modo da distinguere il sincero credente dal menzognero. Il credente verrà rivelato e l'ipocrita verrà svergognato.
Apakah orang-orang yang di dalam hati mereka terdapat keraguan dari kalangan orang-orang munafik mengira bahwa Allah tidak akan mengeluarkan kedengkian mereka dan menampakkannya?! Allah pasti mengeluarkannya dengan cara memberi cobaan dengan ujian-ujian, agar membedakan antara orang-orang yang benar-benar beriman dengan orang yang dusta dan agar orang-orang yang beriman menjadi jelas serta orang-orang munafik menjadi dipermalukan.
Štaviše, dvoličnjaci mišljahu da Allah neće pokazati Poslaniku i vjernicima zavidnost i zlobu koji se nalaze u njihovim srcima. Nisu znali da je Allah kadar pokazati svijetu, sa ispitima i kušnjama, da se pokaže ko je iskren vjernik, a osramoti dvoličnjak.
¿Aquellos hipócritas en cuyos corazones hay dudas piensan que Al-lah no sacará a la luz y expondrá su maldad? Ciertamente lo hará, a fin de distinguir a la persona que es sincera en la fe de la que es falsa.
Ô Messager, si Nous voulions te donner l’identité des hypocrites, Nous l’aurions fait. Tu les reconnaîtrais alors à leurs caractéristiques et à leur manière de parler. Or Allah connaît vos œuvres. Rien ne Lui en échappe et Il vous rétribuera selon leur nature.
-Ey Peygamber!- Eğer onları sana tanıtmak isteseydik bunu yapardık ve sen onları işaretlerinden tanırdın. Yine de sen onları konuşma üsluplarından tanırsın. Allah, sizin amellerinizi bilir. O hususta hiçbir şey O'na gizli kalmaz. Buna göre size karşılık verecektir.
Mensajero, si quisiera señalarte a los hipócritas te los habría identificado, y tú los habrías reconocido por sus signos. Pronto los reconocerás por su forma de hablar. Al-lah conoce sus obras. Nada de ellos está oculto para Al-lah y les recompensará por lo mismo.
If I wished to point out the hypocrites to you, O Messenger, I would have shown them to you and you would have recognised them by their marks. You will soon recognise them by their manner of speech. Allah knows your deeds. Nothing of them is hidden from Him and He will recompense you for the same.
Da hoće, Allah bi tebi, Poslaniče, dvoličnjake pokazao i ti bi ih, zbilja, poznao po njihovim vidljivim znakovima. Ali, poznat ćeš ih po govoru i znat ćeš njihove namjere. Valja vam znati da je Allahu znano sve što Njegovi robovi čine i da će ih za to pozvati na odgovornost.
Se avessimo voluto renderti in grado di distinguere gli ipocriti – o Messaggero – lo avremmo fatto e li avresti scoperti tramite i loro segni; potrai riconoscerli dal loro modo di parlare, e Allāh conosce le loro azioni, nulla di ciò Gli è nascosto e li giudicherà per questo.
Kung sakaling niloloob Namin ang pagpapakilala sa iyo, O Sugo, ng mga mapagpaimbabaw ay talaga sanang ipinakilala Namin sila sa iyo kaya talaga sanang nakilala mo sila sa pamamagitan ng mga palatandaan nila at makikilala mo sila ayon sa istilo ng pananalita nila. Si Allāh ay nakaaalam sa mga gawa ninyo: walang nakakukubli sa kanya mula sa mga ito na anuman, at gaganti sa inyo sa mga ito.
The hypocrite Muslims were jealous of their pious brethren in religion? The reason was that they felt that all progress made by Islam benefitted sincere Muslims, and this was very distressing to them. They used to wonder why they should sacrifice their lives and property in a campaign which enhanced the position of others, while conferring no greatness on them. The hypocrites hid these inner feelings in their outward behaviour. But this did not remain concealed from people of understanding. Their artificial tone revealed that their connection with Islam was that of outward show and was not in any sense heartfelt.
Nếu muốn, TA (Allah) sẽ phơi bày cho Ngươi - hỡi Thiên Sứ Muhammad - biết ai là những kẻ giả tạo đức tin. Tuy nhiên, Ngươi có thể nhận biết chúng qua những đặc điểm và bản chất thường thấy của chúng cũng như Ngươi sẽ nhận ra chúng qua giọng nói của chúng.Và chắc chắn Allah biết rõ các việc làm của các ngươi, không một điều gì có thể che giấu được Ngài và Ngài sẽ thưởng phạt xứng đáng cho các ngươi
Jika Kami menghendaki untuk memberitahumu -wahai Rasul- tentang orang-orang munafik, niscaya Kami menunjukkan kepadamu sehingga kamu tahu mereka dari tanda-tanda mereka dan tentu kamu mengetahui mereka dari gaya bicara mereka. Allah mengetahui perbuatan kalian, tidak ada sesuatu pun yang tersembunyi dari-Nya, dan Dia akan membalas kalian atas perbuatan-perbuatan itu.
وَلَوْ نَشَاءُ لَأَرَيْنَاكَهُمْ فَلَعَرَفْتَهُم بِسِيمَاهُمْ (And if We will, We would show them to you, so as you would definitely recognize them by their features - 47:30). In other words, if Allah wishes, He could pinpoint and define precisely who the hypocrites are and describe their features so that the Holy Prophet ﷺ could identify each hypocrite personally. Grammatically, the Qur'an has introduced this clause by the hypothetical particle lau "if". Thus introduced, the sentence implies that what is supposed either does not occur or is not likely to take place. From this point of view, the clause implies that if Allah had willed, He would have pinpointed every hypocrite to you personally, but His wisdom and clemency did not wish to expose them to shame and disgrace in this way, and thus maintain the principle that all worldly matters be decided by their outer appearance, and the inner conditions and matters of the heart be left to the All-Knowing Allah. However, Allah has given to the Holy Prophet ﷺ the insight, so that he is able to perceive into the inner nature and real character of the hypocrites by the style of their speech. This is the meaning of وَلَتَعْرِفَنَّهُمْ فِي لَحْنِ الْقَوْلِ ; "... And (still) you will recognize them by the tone of (their) speech. - 47:30]...". (IbnKathir)
Sayyidna ` Uthman Ibn ` Affan ؓ says that anyone who conceals a secret in his heart, Allah displays it on his face, and brings it out by the slip of his tongue. In other words, in the course of conversation, some such words slip out which express their inner secrets. Likewise there is a Hadith which reports that any person harboring a secret thought in his heart, Allah puts a cover on it; if it is good, it becomes manifest. Some narrations of ahadith described that the Holy Prophet ﷺ was imparted the knowledge of a group of the hypocrites by name. For example, it is recorded in Musnad of Imam Ahmad on the authority ‘Uqbah ibn ‘Amr ؓ that the Holy Prophet ﷺ in one of his sermons called out the names of particular hypocrites and asked them to leave the congregation. Thirty - six names were counted altogether. (Ibn Kathir).
Hỡi những người có đức tin, chắc chắn TA (Allah) sẽ thử thách các ngươi qua việc đấu tranh và đánh kẻ thù cho đến khi TA biết rõ ai trong các ngươi là người chiến đấu thực sự cho con đường chính nghĩa của TA, ai trong các ngươi là những người kiên nhẫn chịu đựng trong việc chiến đấu với kẻ thù cả Ngài, và TA thử thách các ngươi để biết trong các ngươi ai là người trung thực và ai là kẻ giả dối.
Ô croyants, Nous vous éprouverons certainement en vous imposant de lutter pour la cause d’Allah, le combat et la mort par les armes, afin que Nous sachions qui de vous lutte pour la cause d’Allah et se montre endurant dans le combat contre les ennemis d'Allah, et que Nous vous testions afin de distinguer le sincère du menteur.
Los pondré a prueba, creyentes, mediante la lucha por la causa de Al-lah, así como por medio de la guerra, para conocer a aquellos que sinceramente luchan por la causa de Al-lah y son firmes con el enemigo. Los pondré a prueba para conocer quiénes son los sinceros y quiénes los falsos.
Allah će vas, o vjernici, na kušnju stavljati posredstvom borbe protiv nevjernikā, sve dok među vama ne ukaže na iskrene, strpljive pregaoce za islam. Allah će, također, provjeravati vaše riječi i djela stavljajući vas na kušnju siromaštvom i izobiljem, da bi se pokazalo ko je iskren, a ko lažac.
Sungguh, Kami pasti menguji kalian -wahai orang-orang yang beriman- dengan jihad, peperangan melawan musuh, dan kematian, sehingga Kami mengetahui secara nyata orang-orang yang berjuang dari kalian di jalan Allah dan orang-orang yang sabar dari kalian dalam memerangi musuh-musuh-Nya. Kami pasti menguji kalian, sehingga Kami mengetahui siapa yang jujur di antara kalian dan siapa yang berdusta.
حَتَّىٰ نَعْلَمَ الْمُجَاهِدِينَ مِنكُمْ (...until We know those of you who carry out Jihad,... - 47:31) Allah's knowledge of every person’ s works and deeds is all-encompassing and eternal. It may be noted here that knowledge is of two kinds: [ i ] a priori knowledge or fore-knowledge, knowledge about a thing before its occurrence; and [ ii ] a posteriori knowledge or –in Mariam knowledge, knowledge about a thing after it has actually happened. Here knowledge refers to the second category. Allah’ s knowledge of things is since eternity. In this context, the knowledge about things is a posterioi, after the occurrence of the events in the external world. (ibn kathir) (The purport of this part of the verse is that Allah has enjoined fighting on the believers so that sincere believers may become distinguished from the hypocrites who shrink in horror at the very thought of fighting). Allah knows best.
Talagang manunubok nga Kami sa inyo, O mga mananampalataya, sa pamamagitan ng pakikibaka, pakikipaglaban sa mga kaaway, at pagkapatay hanggang sa maghayag Kami sa mga nakikibaka kabilang sa inyo sa landas Namin at mga nagtitiis kabilang sa inyo sa pakikipaglaban sa mga kaaway, at manunubok Kami sa inyo para malaman ang tapat kabilang sa inyo at ang sinungaling.
E vi metteremo alla prova, o credenti, con la Lotta, combattendo i nemici e con l'uccisione, in modo da distinguere chi, tra di voi, sono i Mujahidyn (combattenti) per la causa di Allāh e coloro che resistono alla Lotta contro i Suoi nemici; e vi metteremo alla prova così da distinguere il veritiero, tra di voi, dal menzognero.
I will test you, O believers, with striving in Allah’s path and fighting and killing the enemy until I know - in a manner that makes it apparent to the servants - those of you who strive in Allah’s path, and those of you who are steadfast in fighting the enemy. I will test you so that I know those of you who are sincere and those who are false.
-Ey Müminler!- And olsun ki sizleri; cihat, düşmana karşı savaş ve onları öldürmek ile imtihan edeceğiz. Ta ki sizden Allah yolunca cihat edenleri ve Allah'ın düşmanlarına karşı savaşta sabırlı olanları bilelim. Sizi imtihan ederek sizden sadık olanları ve yalancıları ortaya çıkaracağız.
Aquellos que rechazan a Al-lah y a Su Mensajero, así como quienes se apartan de la religión de Al-lah y también evitan que otros la sigan, y aquellos que rechazan y combaten al Mensajero una vez que se les ha hecho manifiesto que él es un profeta, sepan que no pueden perjudicar a Al-lah. Solo se dañan a sí mismos, y Al-lah anulará sus obras.
32- Şüphe yok ki kâfir olanlar, Allah’ın yolundan alıkoyanlar ve hidâyet kendilerine apaçık belli olduktan sonra Rasûle karşı gelenler, Allah’a hiçbir zarar veremezler. Üstelik O, onların amellerini de boşa çıkaracaktır.
32. Bu buyruk, Allah’ı inkâr etmek ve insanları Allah’a ulaştıracak olan Allah yolundan alıkoymak sureti ile bütün kötülük çeşitlerini kendisinde toplayan kimselere yönelik büyük bir tehdittir.“Hidâyet kendilerine apaçık belli olduktan sonra Rasûle karşı gelenler” ona karşı inatla duran, bilmeden, yanlışlık ve sapıklık dolayısı ile değil de bilerek ve inat olsun diye ona muhalefet edenler “Allah’a hiçbir zarar veremezler.” Bundan dolayı O’nun mülkü eksilmez. “Üstelik O, onların amellerini” batılı zafere ulaştırmak uğrunda yaptıkları bütün çalışmalarını “boşa çıkaracaktır.” Bu yaptıkları kendilerine hüsran ve zarardan başka bir şey kazandırmayacaktır. Mükâfatını alacaklarını umdukları amelleri de kabul olma şartını taşımadıklarından dolayı kabul olunmayacaktır.
Nullifying the Disbelievers' Deeds and the Command to chase Them
Allah then informs about those who disbelieve, obstruct others from the path of Allah, oppose the Messenger and contend with him, and revert from the faith after guidance has become clear to them. He indicates that those people can never harm Allah in the least, and rather they only harm themselves and become losers on the Day of Resurrection. He will nullify their deeds. Allah will not reward them even the weight of a mosquito (i.e., the smallest thing) for any good that they did before their apostasy, but would instead totally invalidate and destroy it. Their apostasy wipes away their good deeds entirely, just as the good deeds would normally wipe away the evil deeds. Imam Ahmad Ibn Nasr Al-Marwazi reported in Kitab As-Salah (the Book of Prayer) that Abu Al-`Aliyah said, "The Prophet's Companions used to think that no sin would harm a person who says `La ilaha illallah,' just as no good deed would benefit a person who joins partners with Allah. So Allah revealed,
أَطِيعُواْ اللَّهَ وَأَطِيعُواْ الرَّسُولَ وَلاَ تُبْطِلُواْ أَعْمَـلَكُمْ
(Obey Allah and obey the Messenger and do not invalidate your deeds.) This made them fear that some sins could nullify their deeds." It has also been reported from Ibn `Umar, may Allah be pleased with him, that he said, "We, the Companions of Allah's Messenger ﷺ, used to think that good deeds would all be accepted, until Allah revealed,
أَطِيعُواْ اللَّهَ وَأَطِيعُواْ الرَّسُولَ وَلاَ تُبْطِلُواْ أَعْمَـلَكُمْ
(Obey Allah and obey the Messenger and do not invalidate your deeds. ) So we asked each other: `What is it that can nullify our deeds' So we said, `The major sins, great offenses that require admission into the Fire and immoral sins.' But then Allah revealed,
إِنَّ اللَّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَآءُ
(Verily, Allah does not forgive joining partners with Him in worship, but He forgives except that to whom He wills.) (4:48) After this was revealed, we ceased saying that. We thereafter continued to fear for those who committed great sins and immoral sins and to have hope for those who did not." Then, Allah commands His believing servants to obey Him and His Messenger , which would result in their happiness in this worldly life and the Hereafter. He also prohibits them from apostasy, because that would result in the nullification of their deeds. Thus He says,
وَلاَ تُبْطِلُواْ أَعْمَـلَكُمْ
(and do not invalidate your deeds.) meaning, by apostasy. Thus, Allah says after this,
إِنَّ الَّذِينَ كَفَرُواْ وَصَدُّواْ عَن سَبِيلِ اللَّهِ ثُمَّ مَاتُواْ وَهُمْ كُفَّارٌ فَلَن يَغْفِرَ اللَّهُ لَهُمْ
(Verily, those who disbelieved and obstructed others from the path of Allah and then died as disbelievers -- never will Allah forgive them.) This is similar to His saying,
إِنَّ اللَّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَآءُ
(Verily, Allah does not forgive joining partners with Him in worship, but He forgives except that to whom He wills.) (4:48) Allah then addresses His believing servants by saying,
فَلاَ تَهِنُواْ
(So do not lose heart) meaning, do not be weak concerning the enemies.
وَتَدْعُواْ إِلَى السَّلْمِ
(and beg for peace) meaning, compromise, peace, and ending the fighting between you and the disbelievers while you are in a position of power, both in great numbers and preparations. Thus, Allah says,
فَلاَ تَهِنُواْ وَتَدْعُواْ إِلَى السَّلْمِ وَأَنتُمُ الاٌّعْلَوْنَ
(So do not lose heart and beg for peace while you are superior.) meaning, in the condition of your superiority over your enemy. If, on the other hand, the disbelievers are considered more powerful and numerous than the Muslims, then the Imam (general commander) may decide to hold a treaty if he judges that it entails a benefit for the Muslims. This is like what Allah's Messenger ﷺ did when the disbelievers obstructed him from entering Makkah and offered him treaty in which all fighting would stop between them for ten years. Consequently, he agreed to that. Allah then says:
وَاللَّهُ مَعَكُمْ
(And Allah is with you) This contains the good news of victory and triumph over the enemies.
وَلَن يَتِرَكُمْ أَعْمَـلَكُمْ
(and He will never deprive you of (the reward of) your deeds.) meaning, Allah will never invalidate your deeds, nullify them, or deprive you of them, but rather He will give you your rewards complete, without any reduction." And Allah knows best.
Commentary
إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَن سَبِيلِ اللَّـهِ (Those who disbelieve and prevent (others) from Allah's way ... - 47:32) This verse also refers to the hypocrites, and the Jewish tribes of Banu Quraizah and Banu Nadir. Sayyidna Ibn ` Abbas ؓ says that this verse refers to those hypocrites who, on the occasion of the battle of Badr, joined forces with the infidels of Quraysh and helped them in such a way that twelve men of the two tribes took upon themselves the responsibility of feeding the entire army. Each one of the twelve men took turns to organize meal for the enemy camp on different days.
وَسَيُحْبِطُ أَعْمَالَهُمْ (...and He will render their deeds vain - 47:32) Habt-ul-a` mal (rendering deeds vain) could have one of the two meanings: [ i ] their efforts to undermine Islam would be unsuccessful and fail as explained in the foregoing commentary of this verse; and [ ii ] on account of their disbelief and hypocrisy, their good deeds –such as charity, free will offerings, philanthropic activities and so on - will all be rendered void and will not be acceptable.
لَا تُبْطِلُوا أَعْمَالَكُمْ and do not nullify Qur'an has employed the phrase ibtal ul-a'male instead of habt ul-a'mal because the scope of the former phrase is much wider than the latter phrase, because ibtal-ul-a'mal may be interpreted in two ways: In the one case it takes place on account of disbelief which was described in the foregoing verse by the phrase habt-ul-a` mal because no action of a die-hard infidel is ever acceptable on account of disbelief. If anyone embraced Islam and later abandoned it, all his good actions performed during the days of Islam will be rendered vain albeit good works of the days of Islam are acceptable. The good works, in this case, will be made vain because of the subsequent disbelief and apostasy.
The other case of ibtal-ul-a'mal is that the acceptability of some righteous deeds is sometimes conditional upon other righteous acts. If the condition is not fulfilled, the righteous deeds will be rendered fruitless. For example, for every righteous action to be acceptable, the necessary condition is that it must be performed exclusively and sincerely for Allah. It must not be performed to make an ostentatious display to people. Let us take a few examples of this rule from the Qur'an: In [ 98:5] we read:
وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّـهَ مُخْلِصِينَ لَهُ الدِّينَ
"They were commanded only to worship Allah, making their submission sincere for Him, (98:5) ".
On another occasion in the Qur'an [ 39:3] we read:
أَلَا لِلَّـهِ الدِّينُ الْخَالِصُ
"Unquestionably, for Allah is the pure religion" [ 39:3].
This goes to show that all good works - to be acceptable - must be done with the sincerity of heart and honesty of purpose. Otherwise they will be rendered void by Allah. On a third occasion in the Qur'an [ 2:264] we read: لَا تُبْطِلُوا صَدَقَاتِكُم بِالْمَنِّ وَالْأَذَىٰ "0 those who believe, do not nullify your charities by boasting about favour, and teasing (2:264) ". This shows that giving charity to a needy person and then following it up by demands of gratitude or insulting words or hurting him in some other way will only nullify his charitable act. This probably could be the meaning of what Hasan Basri (رح) has said when interpreting this verse: "Do not render vain your own good works by means of sins." Although the apparent sense of this statement is that if one commits a sin, all his good deeds are nullified, yet this being against the well-established position, its real purpose cannot be other than it refers only to those sins that are relevant to a particular virtuous act and which nullify that particular act only. It is similar to what Ibn Jurayj has said to explain this verse: " (Do not nullify your virtuous acts) by doing them only to show off and to win a good name among the people." Likewise, Muqatil and others have explained it by saying: bil-manni, that is, (Do not nullify your deeds) by boasting about your favour. Otherwise, according to the unanimity of ahl-us-sunnah wal jamaah, no sin - not even a major sin other than kufr or shirk -- can destroy the righteous acts of a believer. For example, if a believer, who performs his prayer regularly and keeps his fasts, were to steal something, the sacred law does not declare his prayers and fasts null and void or demand him to repeat them. Therefore, in the statement of Hasan Basri (رح) the word 'sins' refers only to those sins refraining from which is a necessary condition for the acceptability of good works. For example, the acceptability of good works, it is necessary to refrain from riya', that is, to avoid showing off or making an ostentatious display of accomplishments. Moreover, it is also possible that Hasan Bari statement regarding refers to the deprivation of the blessings of righteous works, and not to the absolute nullification of a righteous work itself. This may apply to all types of sin in the sense that if a believer's sins are much more than his good deeds, the few good deeds that he has to his credit will be devoid of the blessing that may save him from the punishment of his sins. According to the rule of retribution, he will be punished first for his sins and finally through the virtue of his faith he will attain salvation and be admitted into the gardens of Paradise.
Ruling:
If a believer starts a nafl (an act of worship that is not obligatory), and then deliberately disrupts it before its completion, this too is deemed by Imam Abu Hanifah as nullifying the deed, and is impermissible according to him. Therefore, if a person commences righteous acts that were initially not compulsory or obligatory, their completion, according to this interpretation of the verse, becomes obligatory. Otherwise he would be committing ibtal-ul-a'mal [ nullification of actions ]. If anyone does this without a legitimate reason or nullifies them purposely, he would be a sinner, and it would be obligatory for him to make qada' for such nullification. According to Imam Shafi` i, neither he is a sinner nor is it obligatory for him to make qada'. His argument is that the act was not initially compulsory or obligatory, therefore its abandonment or nullification would not entail a sin. Hanafis are that the wordings of the current verse are general in their scope embracing all righteous acts, whether obligatory or supererogatory. Therefore, if a supererogatory act is initiated, its completion becomes obligatory. On this occasion, in Tafsir Mazhari, a large number of ahadith are quoted and the issue is discussed in detail.
Sesungguhnya orang-orang yang kafir terhadap Allah dan Rasul-Nya, menghalangi diri mereka dari agama Allah, dan menghalangi orang lain darinya serta mengingkari Rasul-Nya dan memusuhinya setelah jelas bagi mereka bahwa dia adalah nabi, sekali-kali mereka tidak bisa memberi mudarat kepada Allah sedikitpun, akan tetapi mereka justru memberi mudarat kepada diri mereka sendiri dan Allah akan membatalkan amal perbuatan mereka.
Oni koji ne vjeruju u Allaha i Poslanika te odvraćaju od vjerovanja sebe i druge ljude, pritom se protiveći Poslaniku i boreći se protiv njega, a nedvosmisleni dokazi istinitosti njegove poslanice već su im podastrijeti – doista oni neće nimalo Allahu nauditi, nego sebi i Allah će im djela poništiti.
Ceux qui mécroient en Allah, se détournent eux-mêmes et détournent les gens de la religion d’Allah, s’opposent au Messager et lui déclarent leur hostilité après qu’il leur soit apparu qu’il est véritablement Prophète, ne nuiront en rien à Allah mais ne font que nuire à eux-mêmes. De plus, Allah invalidera les bonnes œuvres qu’ils ont accomplies.
Allah'ı ve O'nun Rasûlünü inkâr edenler, kendilerini ve başkalarını Allah'ın yolundan alıkoyanlar ve Muhammed -sallallahu aleyhi ve sellem-'in peygamberliğinin hak olduğu apaçık ortaya çıktıktan sonra ona düşmanlık edenler var ya; işte onlar Allah'a hiçbir zarar veremezler. Onlar ancak kendilerine zarar verirler. Allah, onların amellerini (yaptıklarını) boşa çıkaracaktır.
"Sesungguhnya orang-orang kafir dan menghalangi (manusia) dari jalan Allah serta memusuhi rasul setelah petunjuk itu jelas bagi mereka, mereka tidak dapat memberi mudarat kepada Allah sedikitpun. Dan Allah akan menghapuskan (pahala) amal-amal mereka." (Muhammad: 32).
(32) Ini merupakan ancaman keras bagi orang yang me-ngumpulkan semua keburukan mulai dari kufur terhadap Allah سبحانه وتعالى, menghalangi manusia dari jalan Allah سبحانه وتعالى yang Allah bentangkan untuk sampai kepadaNya, ﴾ وَشَآقُّواْ ٱلرَّسُولَ مِنۢ بَعۡدِ مَا تَبَيَّنَ لَهُمُ ٱلۡهُدَىٰ ﴿ "serta me-musuhi Rasul setelah petunjuk itu jelas bagi mereka." Artinya, mereka memusuhi dan menentang petunjuk secara sengaja dan membang-kang, bukan karena ketidaktahuan dan tersesat. Mereka itu ﴾ لَن يَضُرُّواْ ٱللَّهَ شَيۡـٔٗا ﴿ "tidak dapat memberi mudarat kepada Allah sedikitpun." Permu-suhan dan penentangan mereka itu tidak akan mengurangi kekua-saan Allah سبحانه وتعالى, ﴾ وَسَيُحۡبِطُ أَعۡمَٰلَهُمۡ ﴿ "dan Allah akan menghapuskan (pahala) amal-amal mereka." Semua usaha yang pernah mereka lakukan da-lam menolong kebatilan akan dihapus oleh Allah سبحانه وتعالى karena tidak membuahkan apa pun selain kerugian. Semua amal mereka yang diharapkan mendapatkan pahala tidak diterima Allah سبحانه وتعالى karena tidak memenuhi syarat amal yang bisa diterima.
Those who reject Allah and His messenger, who abstain from Allah’s religion themselves and also prevent others from it, and who go against the Messenger and oppose him after it has become clear that he is a prophet, they do not harm Allah. They only harm themselves, and Allah will nullify their deeds.
In verità, coloro che non credono in Allāh e nel Suo Messaggero e che ostacolano la religione di Allāh a loro stessi e gli altri, e che gli sono stati avversi e nemici, dopo che venne loro mostrato che egli è un Profeta, essi non fanno alcun danno ad Allāh, piuttosto, in verità, fanno danno a loro stessi e Allāh vanificherà le loro azioni.
Tunay na ang mga tumangging sumampalataya kay Allāh at sa Sugo Niya, sumagabal sa Relihiyon ni Allāh sa pamamagitan ng mga sarili nila – at sumagabal doon ang iba pa sa kanila – at sumalungat sa Sugo Niya at nakipag-away rito nang matapos luminaw na ito ay propeta, hindi sila makapipinsala kay Allāh ng anuman at nakapipinsala lamang sila sa mga sarili nila. Magpapawalang-saysay si Allāh sa mga gawa nila.
When a man struggles for the cause of religion, he has to undergo different experiences, which are a test of his Faith: he must prove his steadfastness of belief by making sacrifices, crush his self, ignore his material interests, tolerate harassment; and remain steadfast in his devotion to God, even at the cost of his life and property. In order to place the believer in such circumstances, it is necessary for non-believers to have full freedom, so that they may indulge in all sorts of activities against the people of Faith. These activities, on the one hand, establish the guilt of opponents beyond doubt and, on the other, give the opportunity to the people of Faith to show that, by being steadfast in their Faith under the most trying circumstances, they are real believers and are entitled to be selected for the eternal afterlife in God’s ideal world.
Quả thật những người vô đức tin nơi Allah, nơi Thiên Sứ của Ngài, và tự cấm bản thân mình cũng như người khác đến với tôn giáo của Allah, chống đối và gây hấn với Thiên Sứ của Ngài sau khi biết rõ rằng Người là một vị Nabi, không bao giờ gây hại được Allah bất cứ điều gì, mà chỉ làm hại chính bản thân họ, và rồi đây Allah sẽ vô hiệu mọi việc làm của họ.
Wahai orang-orang yang beriman kepada Allah dan mengamalkan syariat-Nya! Taatilah Allah dan taatilah Rasul dengan mengerjakan segala perintah-perintah keduanya dan menjauhi larangan-larangan keduanya dan janganlah kalian batalkan amal perbuatan kalian dengan kekufuran, ria, dan selain keduanya.
Vi koji vjerujete u Allaha i postupate u skladu s islamskim vjerozakonom, izvršavajte ono što su vam Allah i Poslanik zapovjedili, a sustežite se od onog što su vam zabranili! Nemojte upropaštavati svoja djela čineći nevjerstvo ili se licemjerno pokazujući pred svijetom!
O you who have faith in Allah, and who act on what He ordained, follow Allah and follow the Messenger by fulfilling their instructions and avoiding their prohibitions, and do not nullify your deeds by disbelief and ostentation.
Ey Allah'a iman edenler ve Allah'ın kendilerine gönderdiği din ile amel edenler! Emirlerini yerini getirerek ve yasakladıklarından kaçınarak Allah'a ve Rasûlüne itaat edin. Küfür, riya ve bunun dışındaki başka şeylerle amellerinizi iptal edip boşa çıkarmayın.
Hỡi những người đã tin tưởng nơi Allah, làm theo những điều Ngài ban hành, tuân lệnh Ngài và vâng lời vị Thiên Sứ của Ngài, các ngươi chớ đừng làm mất đi giá trị việc hành đạo của mình bằng việc vô đức tin và Riya' (sự phô trương, không hoàn toàn hướng về Allah).
Ô vous qui croyez en Allah et œuvrez selon ce qu’Il a prescrit, obéissez à Allah et au Messager, en vous conformant à Leurs commandements et en renonçant à Leurs interdits, et n’invalidez pas vos bonnes œuvres par la mécréance et l’ostentation.
O mga sumampalataya kay Allāh at gumawa ayon sa isinabatas Niya, tumalima kayo kay Allāh at tumalima kayo sa Sugo sa pamamagitan ng pagsunod ninyo sa ipinag-uutos nilang dalawa at pag-iwas ninyo sa sinasaway nilang dalawa, at huwag kayong magpawalang-saysay sa mga gawa ninyo sa pamamagitan ng kawalang-pananampalataya, pagpapakitang-tao, at iba pa roon.
"Hai orang-orang yang beriman, taatlah kepada Allah dan taatlah kepada Rasul dan janganlah kamu merusakkan (pahala) amal-amalmu." (Muhammad: 33).
(33) Allah سبحانه وتعالى memerintahkan orang-orang Mukmin dengan suatu perintah yang merupakan pelengkap segala urusan mereka dan agar kebahagiaan mereka, baik di dunia maupun di akhirat tercapai, yaitu menaati Allah سبحانه وتعالى dan RasulNya di berbagai masalah-masalah pokok Agama maupun cabang-cabangnya. Taat adalah menunaikan perintah Allah سبحانه وتعالى dan menjauhi semua yang dilarang sebagaimana yang diperintahkan dengan ikhlas dan mengikuti Sunnah Rasulullah a secara sempurna.
Firman Allah سبحانه وتعالى, ﴾ وَلَا تُبۡطِلُوٓاْ أَعۡمَٰلَكُمۡ ﴿ "Dan janganlah kamu merusak-kan (pahala) amal-amalmu," mencakup larangan untuk merusak amal setelah dilakukan, seperti dengan cara selalu membicarakannya, membangga-banggakannya, serta mempublikasikannya kepada orang lain, juga berbagai kemaksiatan yang bisa menggugurkan pahala amal baik. Larangan ini juga mencakup larangan untuk merusak amalan pada waktu dilakukan dengan cara diputus atau dengan melakukan hal-hal yang bisa merusaknya. Semua hal yang bisa membatalkan shalat, puasa, haji dan lainnya termasuk dalam hal ini dan juga dilarang.
Dengan ayat ini para ulama fikih berdalil atas haramnya membatalkan amalan wajib serta makruhnya membatalkan amalan sunnah tanpa alasan yang mewajibkan pembatalan tersebut. Karena Allah سبحانه وتعالى melarang kita untuk membatalkan amalan, maka larangan tersebut sebagai perintah bagi kita untuk memperbaiki serta me-nyempurnakan amalan serta menunaikannya secara layak, baik dari segi ilmu maupun praktik.
33- Ey iman edenler! Allah’a itaat edin, Rasûle itaat edin ve amellerinizi boşa çıkarmayın.
33. Yüce Allah, mü’minlere dinî ve dünyevî mutluluklarını gerçekleştirecek ve tamama erdirecek bir emir vermektedir. Bu da kendisine ve Rasûlüne dinin hem usulünde/inançlarında hem de fürû’unda/ahkamında itaat etmektir.
İtaat; emrolunduğu üzere ihlâsla ve Peygambere tam anlamı ile uymak suretiyle emirleri yerine getirip yasaklardan kaçınmak demektir.“Amellerinizi boşa çıkarmayın.” Bu, amelleri işledikten sonra onları bozacak şeylerle boşa çıkarma yasağını kapsar. Mesela yapılan iyiliği başa kakmak, kendini beğenmek, övünmek, başkalarının işitmesini istemek, amelleri boşa çıkartan ve ecirlerini yok eden masiyetler işlemek vb. gibi. Aynı şekilde bu yasak, bir ameli işlerken o ameli bitirmeden yarıda kesmek yahut da o ameli bozacak işlerden birisini yapmak sureti ile amelin boşa çıkarılmasını da kapsamaktadır. Mesela namazı, orucu, haccı vb. amelleri bozup iptal eden bütün hususlar bunun kapsamına girer ve bunların hepsi de yasaktır.
Fukahâ bu âyet-i kerimeyi gerekli herhangi bir sebep olmaksızın farz olan bir ameli yarıda kesmenin haram olduğuna, nafile olan ameli yarıda kesmenin de mekrûh olduğuna delil gösterirler.
Yüce Allah, amellerin boşa çıkartılmasını yasakladığına göre bu, amelleri düzgün yapmanın, tamamlamanın, eksiksiz bırakmanın ve bu amelleri hem bilgi hem amel yönünden gereği gibi yaparak ıslah etmenin emredildiği anlamına gelir.
Los que creen en Al-lah y que actúan según lo que Él ordenó, sigan a Al-lah y al Mensajero cumpliendo sus órdenes y evitando lo que Él prohibió, no anulen sus acciones con incredulidad ni ostentación.
O voi che credete in Allāh e che vi attenete alla Sua Legge, obbedite ad Allāh e obbedite al Suo Messaggero attenendovi ai loro ordini e rispettando i loro divieti; e non vanificate le vostre azioni con la miscredenza e l'esibizione.
Allah'ı inkâr edenler, hem kendilerini ve hem de insanları Allah'ın dininden alıkoyanlar ve sonra da tövbe etmeden küfürleri (inkârları) üzerine ölenler var ya; Yüce Allah, onların günahlarını bağışlamayacak, aksine onları günahlarından dolayı hesaba çekecek ve onları içinde ebedî kalacakları ateşe koyacaktır.
Tunay na ang mga tumangging sumampalataya kay Allāh, naglihis ng mga sarili nila at naglihis sa mga tao palayo sa relihiyon ni Allāh – pagkatapos namatay sila sa kawalang-pananampalataya nila bago ng pagbabalik-loob – ay hindi magpapalampas si Allāh sa mga pagkakasala nila sa pamamagitan ng pagtatakip sa mga ito, bagkus maninisi sa kanila at magpapapasok sa kanila sa Apoy bilang mga mananatili roon magpakailanman.
Svevišnji Allah neće oprostiti grijehe onima koji ne vjeruju u Gospodara svjetova i odvraćaju od islama, pa poslije umru a nevjernici su; njih će Silni Allah u lance okovati i kaznit će ih u džehennemskoj vatri za nedjela. U Džehennemu će vječno boraviti.
In verità, coloro che non credono in Allāh e che hanno sviato loro stessi e gli altri dalla religione di Allāh, e che sono morti da miscredenti prima di pentirsi, Allāh non perdonerà i loro peccati, celandoli; piuttosto, li interrogherà su di essi e li introdurrà nell'Inferno per l'eternità.
34- Kâfir olanlar, Allah’ın yolundan alıkoyanlar, sonra da kâfir olarak ölenler var ya, Allah onları asla bağışlamayacaktır.
35- O halde gevşeklik göstermeyin ve üstün iken barışa davet etmeyin. Allah sizinle beraberdir ve amellerinizi(n mükafatını) asla eksiltmeyecektir.
34. Bu âyet-i kerime ile Bakara Sûresi’nde yer alan:“Artık içinizden her kim dininden döner de kâfir olarak ölürse, işte böylelerinin bütün amelleri dünyada da âhirette de boşa gider”(el-Bakara, 2/217) buyruğu, küfür ile amelin boşa çıkacağını ifade eden bütün mutlak naslara kayıt getirmektedir. Yani bu gibi naslarda ifade edilen amellerin boşa çıkması, küfür üzere ölme şartı ile kayıtlıdır.
Burada Yüce Allah şöyle buyurmaktadır:“Kâfir olanlar” Allah’ı, meleklerini, kitaplarını, peygamberlerini ve âhiret gününü inkâr edenler “Allah’ın yolundan”, insanların hakka rağbetlerini azaltarak, onları batıla çağırarak ve batılı onlara süslü göstererek “alıkoyanlar, sonra da” tevbe etmeksizin “kâfir olarak ölenler var ya, Allah onları” şefaatle olsun, başka bir yolla olsun “asla bağışlamayacaktır.”
Çünkü böyleleri hakkında ceza artık kesinlik kazanmıştır, onların mükâfat elde etmek imkânları kalmamıştır. Cehennem ateşinde ebedi kalmaları vacip olmuş, Rahîm ve Gaffâr olanın rahmet kapıları yüzlerine kapanmıştır.
Âyet-i kerime’nin mefhumuna göre bunlar, eğer ölmeden önce tevbe edecek olurlarsa, Allah günahlarını bağışlar, onlara merhamet eder ve onları cennete koyar. Velev ki bütün ömürlerini, Allah’ı inkâr edip yolundan alıkoymak, O’na isyanı gerektiren hususları işlemek ile geçirmiş olsunlar.
Kullarının önünde rahmet kapılarını açık tutan, hiç kimseye karşı hayatta kalıp tevbe etme imkânı bulunduğu sürece bu kapıları kapatmayan Allah’ın şanı ne yücedir!
İsyankârlara çabucak ceza vermeyen, aksine -onları cezalandırmaya kadir olmakla birlikte- onlara sanki kendisine hiç isyan etmemişler gibi afiyet ihsan eden ve onları rızıklandıran Allah’ın şanı ne yücedir!
Daha sonra Yüce Allah şöyle buyurmaktadır:
35. “O halde gevşeklik göstermeyin.”Düşmanınızla savaşmakta zaafa düşmeyin, yüreğinizi korku kaplamasın. Aksine sabredin, sebat gösterin. Rabbinizin rızasını kazanmak, İslâm’ın iyiliğini düşünmek ve şeytanı da öfkelendirmek için kendinizi savaşmaya ve çarpışmaya hazırlayın.“ve üstün halde iken barışa” rahatı tercih ederek düşmanlarınızı ateşkes yapmaya “çağırmayın.”“Allah sizinle beraberdir ve amellerinizi(n mükafatını) asla eksiltmeyecektir.” Bu üç husus da sabretmeyi ve gevşeklik göstermemeyi gerektirmektedir: Üstün olmaları; yani zafer kazanmanın sebeplerinin mevcut bulunması ve Allah tarafından da onlara hak bir vaatte bulunulmuş olması. Çünkü insan, başkasından daha zayıf, sayıca yahut araç ve gereç itibariyle, iç ve dış güç bakımından daha güçsüz olmadıkça gevşemez.
İkinci husus, Allah’ın onlarla birlikte olmasıdır. Onlar mü’mindirler. Allah da yardımı, zaferi ve desteği ile mü’minlerle beraberdir. Bu da kalplerinin güçlü olmasını ve düşmanlarının üzerine üzerine gitmelerini gerektirir.
Üçüncü hususa gelince; Allah onların amellerini hiçbir şekilde eksiltmez. Aksine amellerinin karşılığını ve hatta lütfundan onlara daha da fazlasını verecektir. Özellikle cihad ibadeti uğrunda yapılan infaklar yedi yüz katı ile ve daha pek çok kat fazlası ile mükâfatlandırılacaktır. Nitekim Yüce Allah şöyle buyurmaktadır:“Çünkü Allah yolunda susuzluk, yorgunluk, açlık çekmeleri, kâfirleri kızdıracak bir yere ayak basmaları, bir düşmana karşı zafere ulaşmaları karşılığında, mutlaka kendilerine salih bir amel yazılır. Şüphesiz Allah iyi hareket edenleri mükâfatsız bırakmaz. Onlar küçük büyük bir infak yaptıklarında ve bir vadiyi aştıklarında muhakkak bu onlara (sevap olarak) yazılır ki, Allah o yapmakta olduklarının en güzeli ile kendilerini mükâfatlandırsın.”(et-Tevbe, 9/120-121)
İnsan Yüce Allah’ın amelini ve cihadını boşa çıkarmayacağını bilirse bu, onun gayrete gelmesini sağlar. Ecir ve mükâfata sebep teşkil edecek alanlarda cihad ederek fedakârlık yapmasını sağlar. Hele bu üç husus bir arada bulunacak olursa bunlar kişiyi tam anlamı ile gayrete getirir.
Bu buyruk, Yüce Allah’ın kullarını kendilerinin salâh ve kurtuluşlarını gerçekleştirecek hususlarda gayrete getirmekte ve ruhlarına kuvvet kazandırıp teşvikte bulunmaktadır.
Those who disbelieved in Allah and turned themselves as well as people away from Allah’s religion, and then passed away as disbelievers without repenting, Allah will not overlook their sins by covering them, rather He will take them to task for it and He will enter them into the Fire to remain there forever.
Ceux qui mécroient en Allah, se détournent eux-mêmes et détournent les gens de la religion d’Allah puis meurent mécréants sans s’être repentis, Allah ne dissimulera pas leurs péchés mais leur en tiendra plutôt rigueur et les fera entrer en Enfer pour l’éternité.
Sesungguhnya orang-orang yang kafir terhadap Allah dan memalingkan diri mereka dan orang lain dari agama Allah kemudian mereka meninggal dalam kekufuran sebelum bertobat, sekali-kali Allah tidak akan memaafkan dosa-dosa mereka dengan menutupinya, akan tetapi Allah akan mengazab mereka karenanya dan memasukkan mereka ke dalam neraka, mereka kekal di dalamnya selama-lamanya.
إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَن سَبِيلِ اللَّـهِ ثُمَّ مَاتُوا وَهُمْ كُفَّارٌ (Those who disbelieve and prevent (others) from Allah's way, Allah will never forgive them...- 47:34): verse [ 32] has a similar warning in similar words. The present verse [ 34] seems to repeat almost the same warning. But the difference is probably that verse 32 describes the loss of the infidels in this world, and the current verse describes their loss in the next world as indicated in the commentary. It is also possible that in the earlier verse the reference was to infidels in general which included those people who embraced Islam later on. The ruling regarding them was that all the good works which they had done in the state of disbelief would go to waste. Even after embracing Islam they would not be rewarded for them. The current verse refers in particular to those infidels who persisted in their disbelief and idolatry until their dying day. The ruling regarding them is that Allah will never forgive them in the next world. Allah knows best.
"Sesungguhnya orang-orang yang kafir dan menghalangi (manusia) dari jalan Allah kemudian mereka mati dalam keadaan kafir, maka sekali-kali Allah tidak akan memberi ampun kepada mereka. Janganlah kamu lemah dan minta damai padahal kamu-lah yang di atas dan Allah-(pun) beserta kamu dan Dia sekali-kali tidak akan mengurangi (pahala) amal-amalmu." (Muhammad: 34-35).
(34) Ayat ini dan ayat lain yang terdapat dalam surat al-Baqarah,
﴾ وَمَن يَرۡتَدِدۡ مِنكُمۡ عَن دِينِهِۦ فَيَمُتۡ وَهُوَ كَافِرٞ فَأُوْلَٰٓئِكَ حَبِطَتۡ أَعۡمَٰلُهُمۡ فِي ٱلدُّنۡيَا وَٱلۡأٓخِرَةِۖ ﴿
"Barangsiapa yang murtad di antara kamu dari agamanya, lalu dia mati dalam kekafiran, maka mereka itulah yang sia-sia amalannya di dunia dan di akhirat," (Al-Baqarah: 217), adalah sebagai pembatas kemut-lakan semua nash tentang gugurnya amalan karena kekufuran. Yakni, gugurnya amal karena kekufuran dibatasi dengan kematian orang bersangkutan dalam kekufuran.
Dalam ayat ini Allah سبحانه وتعالى berfirman, ﴾ إِنَّ ٱلَّذِينَ كَفَرُواْ ﴿ "Sesungguh-nya orang-orang yang kafir," terhadap Allah سبحانه وتعالى, malaikat, kitab-kitab Allah سبحانه وتعالى, rasul-rasul Allah سبحانه وتعالى, dan Hari Akhir, ﴾ وَصَدُّواْ ﴿ "dan mengha-langi" manusia ﴾ عَن سَبِيلِ ٱللَّهِ ﴿ "dari jalan Allah," dengan cara mendorong mereka agar tidak menerima kebenaran dan diajak kepada keba-tilan serta dihias-hiasi, ﴾ ثُمَّ مَاتُواْ وَهُمۡ كُفَّارٞ ﴿ "kemudian mereka mati dalam keadaan kafir," sebelum bertaubat, ﴾ فَلَن يَغۡفِرَ ٱللَّهُ لَهُمۡ ﴿ "maka sekali-kali Allah tidak akan memberi ampun kepada mereka," tidak dengan syafa'at atau lainnya, karena Allah سبحانه وتعالى telah memastikan azab atas mereka. Me-reka telah kehilangan pahala dan Allah سبحانه وتعالى telah mewajibkan mereka untuk kekal di dalam neraka, serta rahmat dari Allah سبحانه وتعالى Yang Maha Menyayangi dan Maha Mengampuni telah ditutup untuk mereka.
Makna tersirat dari ayat ini adalah bahwa jika mereka bertau-bat dari kekufuran sebelum ajal menjelang, maka Allah سبحانه وتعالى akan mengampuni dan merahmati mereka, serta memasukkan mereka ke dalam surga, meski mereka menghabiskan usia dalam kekufuran dan menghalang-halangi manusia dari jalan Allah سبحانه وتعالى serta melaku-kan berbagai kemaksiatan. Mahasuci Allah سبحانه وتعالى yang membukakan pintu-pintu rahmat untuk para hambaNya dan tidak menutupnya dari seorang pun selama yang bersangkutan masih hidup dan masih mungkin bertaubat. Mahasuci Allah سبحانه وتعالى Yang Mahasabar yang tidak menyegerakan siksaan bagi mereka yang durhaka, Allah سبحانه وتعالى justru mengampuni mereka dan memberi mereka rizki seolah-olah mereka tidak pernah mendurhakaiNya padahal Allah سبحانه وتعالى Kuasa untuk se-gera menyiksa mereka.
(35) Selanjutnya Allah تعالى berfirman, ﴾ فَلَا تَهِنُواْ ﴿ "Janganlah kamu lemah," yakni, janganlah kalian lemah untuk memerangi musuh-musuh kalian, sehingga kalian akan diliputi rasa takut, tapi hendaklah kalian bersabar, kokohkan hati, kuatkan diri kalian untuk berperang demi mengharap ridha Rabb kalian serta sebagai nasihat untuk Islam dan agar setan marah. ﴾ وَ﴿ "Dan" janganlah kalian ﴾ وَتَدۡعُوٓاْ إِلَى ﴿ "minta" berdamai dan saling membiarkan antara kalian dan musuh kalian demi mengharapkan kesenangan, ﴾ وَ﴿ "padahal," keadaannya ﴾ أ َ ن ْ ت ُ م ُ ٱلۡأَعۡلَوۡنَ وَٱللَّهُ مَعَكُمۡ وَلَن يَتِرَكُمۡ أَعۡمَٰلَكُمۡ ﴿ "kamulah yang di atas dan Allah(pun) beserta kamu dan Dia sekali-kali tidak akan me-ngurangi (pahala) amal-amalmu," yakni, Allah سبحانه وتعالى tidak akan mengu-rangi pahala dari amal kalian. Ketiga hal di atas masing-masingnya mewujudkan kesabaran dan menghilangkan rasa takut.
Pertama, predikat mereka sebagai orang-orang yang di atas, maksudnya telah tercapai berbagai faktor kemenangan dan juga diberi janji yang benar oleh Allah سبحانه وتعالى. Seseorang tidak akan lemah kecuali jika yang bersangkutan paling rendah dari yang lain, jumlah, peralatan, serta kekuatan lebih kecil, baik internal maupun eksternal.
Kedua, Allah سبحانه وتعالى bersama mereka, karena mereka adalah orang-orang yang beriman. Allah سبحانه وتعالى akan selalu bersama orang Mukmin dengan pertolongan, kemenangan, dan pengukuhan. Hal ini akan menimbulkan kekuatan dalam hati dan membuat mereka berani maju menghadapi musuh.
Ketiga, Allah سبحانه وتعالى tidak akan mengurangi pahala amal mereka sama sekali, justru Allah سبحانه وتعالى akan menyempurnakan dan menam-bahinya, karena kemurahanNya, khususnya bagi hamba-hambaNya yang berjihad, karena dana yang diperlukan dalam jihad itu ber-lipat-lipat.
Allah سبحانه وتعالى berfirman,
﴾ ذَٰلِكَ بِأَنَّهُمۡ لَا يُصِيبُهُمۡ ظَمَأٞ وَلَا نَصَبٞ وَلَا مَخۡمَصَةٞ فِي سَبِيلِ ٱللَّهِ وَلَا يَطَـُٔونَ مَوۡطِئٗا يَغِيظُ ٱلۡكُفَّارَ وَلَا يَنَالُونَ مِنۡ عَدُوّٖ نَّيۡلًا إِلَّا كُتِبَ لَهُم بِهِۦ عَمَلٞ صَٰلِحٌۚ إِنَّ ٱللَّهَ لَا يُضِيعُ أَجۡرَ ٱلۡمُحۡسِنِينَ 120 وَلَا يُنفِقُونَ نَفَقَةٗ صَغِيرَةٗ وَلَا كَبِيرَةٗ وَلَا يَقۡطَعُونَ وَادِيًا إِلَّا كُتِبَ لَهُمۡ لِيَجۡزِيَهُمُ ٱللَّهُ أَحۡسَنَ مَا كَانُواْ يَعۡمَلُونَ 121 ﴿
"Yang demikian itu ialah karena mereka tidaklah ditimpa kehausan, kepayahan dan kelaparan di jalan Allah, dan tidak (pula) menginjak suatu tempat yang membangkitkan amarah orang-orang kafir, dan tidak menim-pakan suatu bencana kepada musuh, melainkan dituliskanlah bagi mereka dengan yang demikian itu suatu pahala amal shalih. Sesungguhnya Allah tidak menyia-nyiakan pahala orang-orang yang berbuat baik. Dan mereka tidak menafkahkan suatu nafkah yang kecil dan tidak (pula) yang besar dan tidak melintasi suatu lembah, melainkan dituliskan bagi mereka (amal shalih pula), karena Allah akan memberi balasan kepada mereka (dengan balasan) yang lebih baik dari apa yang telah mereka kerjakan." (At-Taubah: 120-121).
Manakala seseorang mengetahui bahwa Allah سبحانه وتعالى tidak akan menyia-nyiakan amal dan jihadnya, maka hal itu akan menimbul-kan semangat baginya sehingga segenap usaha akan dicurahkan untuk mendapatkan pahala. Lantas bagaimana halnya jika ketiga hal tersebut terdapat dalam diri seseorang? Hal itu akan menim-bulkan dorongan semangat yang amat sempurna. Itulah cara Allah سبحانه وتعالى memberikan dorongan, kecintaan, serta penguatan hati hamba-hambaNya untuk melakukan pekerjaan yang di dalamnya terdapat kebaikan dan keberuntungan bagi mereka.
Los que no creyeron en Al-lah y se opusieron a Él, así como las personas que se alejaron del Islam y murieron como incrédulos sin arrepentirse, Al-lah no pasará por alto sus pecados ni los cubrirá con misericordia, sino que les hará rendir cuentas de ellos y los introducirá en el Infierno para que permanezcan allí eternamente.
Quả thật, những ai phủ nhận nơi Allah và cản trở bản thân cũng như cản trở thiên hạ không đi theo tôn giáo của Ngài, rồi họ chết trên tình trạng vô đức tin trước khi sám hối thì Allah sẽ không bao giờ tha thứ tội lỗi cho họ, Ngài sẽ bắt tội họ và tống cổ họ vào Hỏa Ngục để chịu sự trừng phạt muôn đời
Oleh karena itu, janganlah kalian -wahai orang-orang yang beriman- lemah dalam menghadapi musuh kalian dan janganlah kalian mengajak mereka berdamai sebelum mereka mengajak kalian berdamai, sementara kalian adalah orang-orang yang berkuasa dan mengalahkan mereka. Allah senantiasa bersama kalian dengan pertolongan dan penguatan-Nya dan sekali-kali Dia tidak mengurangi pahala amal perbuatan kalian sedikit pun, justru Dia menambahkan untuk kalian sebagai pemberian dan anugerah dari-Nya.
So do not become weak, O believers, in confronting your enemy, and call them to peace before they call you to it, when you are dominant and have the upper hand over them. Allah is with you with His help and support. He will not reduce the reward of your deeds at all. Instead, He will give you an increase in it out of His bounty.
-Ey Müminler!- Düşmanlarınızla karşı karşıya gelmek hususunda zayıflık göstermeyin ve onlar sizi barış yapmaya davet etmeden önce sakın siz onları barış yapmaya davet etmeyin. Zira siz, onlara karşı üstün durumdasınız ve Yüce Allah da yardımı ile sizinle beraberdir. O, sizin amellerinizin sevabından hiçbir şeyi eksiltmeyecektir. Aksine kendisinden bir ihsan olarak artıracaktır.
Bởi thế hỡi những người có đức tin, các ngươi chớ yếu hèn khi đối mặt với kẻ thù của các ngươi, và các ngươi chớ kêu gọi chúng đến với hòa bình trước khi chúng kêu gọi các ngươi trong lúc các ngươi là những người nắm ưu thế. Allah luôn ở cạnh các ngươi để giúp đỡ và phù hộ các ngươi, và chắc chắn Ngài sẽ không bao giờ cắt giảm bất cứ ân phước nào từ các việc làm của các ngươi.Ngược lại, Ngài sẽ gia tăng thêm ân phước cho các ngươi cũng như ưu ái cho các ngươi
No cedan, creyentes, al enfrentarse a su enemigo, llamándolos a la paz antes de que ellos lo hagan, cuando vayan venciendo. Al-lah estará con ustedes con su ayuda y apoyo. Él no reducirá la recompensa de sus obras en absoluto, sino que les aumentará su recompensa.
Non siate deboli – o credenti – quando fronteggiate il vostro nemico, invitandoli alla pace prima che siano loro a farlo; voi siete i più forti e li dominate, e Allāh è con voi con il Suo sostegno e il trionfo, e non farà mancare nulla alla ricompensa delle vostre azioni, anzi la aumenterà per Sua grazia e Sua generosità.
فَلَا تَهِنُوا وَتَدْعُوا إِلَى السَّلْمِ (So, do not lose heart, and do not appeal - 47:35". This verse prohibits the Muslims to invite the infidels to enter into peace treaty. But on another occasion in the Qur'an such a treaty is allowed: وَإِن جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَهَا And if they tilt towards peace, towards it..." (8:61). This verse indicates that if the infidels want peace, it is permissible to enter into peace agreement with them. Therefore, some scholars think that the permission in this verse is conditional upon the assumption that the infidels take initiative for peace negotiations. The current verse prohibits the Muslims from taking initiative for peace. Thus there is no conflict between the two verses. However, the authentic ruling is that it is permissible for Muslims even to take initiative in negotiating peace with the infidels if it could be in the best interest of the Muslims - not by reason of cowardice and involvement in a life of luxury. The Qur’ an by the employment of the imperative sentence fala-tahinu [ do not lose heart ] in this verse indicates that the prohibition is meant for such an appeal for peace that is based on cowardice and escaping from Jihad. In this case too there is no conflict between the two verses, because the direction of tending to peace in verse 9:61 is restricted to a situation where it is based on the interest of the Muslims, and not on cowardice or leisure. Allah knows best.
وَلَن يَتِرَكُمْ أَعْمَالَكُمْ (...and He will never deprive you of your deeds...47:35) It means that Allah will not diminish the reward of the believers. This indicates that if they were to suffer any pain or loss in this world, they wi11 receive a huge reward in the next world. Thus a believer is never unsuccessful even in the face of pain or difficulty.
Kaya huwag kayong manghina, O mga mananampalataya, sa pagharap sa kaaway ninyo at [huwag] kayong mag-anyaya sa pakikipagpayapaan bago sila mag-anyaya sa inyo tungo roon samantalang kayo ay ang mga nakagapi na mga nanaig sa kanila at si Allāh ay kasama sa inyo sa pamamagitan ng pag-aadya Niya at pag-alalay Niya. Hindi Siya magpapakulang sa inyo sa gantimpala sa mga gawa ninyo sa anuman, bagkus magdaragdag Siya sa inyo ng kagandahang-loob mula sa Kanya at ng pagmamabuting-loob.
It is mentioned in a tradition that, during the period of the Prophet Muhammad, certain Muslims opined that if they professed, ‘la ilaha illallah’ (there is nobody worth worshipping except God), they would come to no harm by any sin. In that connection, this verse 33 was revealed. In this light the verse means that a man should combine obedience with Faith. He should carry out not only the harmless commandments but also those commandments for which he has to crush his self and jeopardize his interests. If he does not do so, his earlier deeds will be of no avail. The position of weak Muslims is that they will support the Truth on the condition that they should not have to incur the displeasure of the great men of their day. When they see that supporting the Truth is becoming a cause of displeasure to them, they tilt towards them even if these great men are rejecters of the Truth or stubbornly resistant to it. Those who reject the Truth or set themselves up as its opponents can never receive the grace of God. Then how can those who side with such rejecters of Truth meet with any other fate? In Islam there is war as well as peace. But that war is not Islamic which is fought under provocation. In Islam only defensive war is permitted. Such a war should not be the consequence of an emotional reaction, but one which results from a proper decision, and is defensive by nature.
Ne malaksavajte, vjernici, odstupajući od borbe i ne pozivajte u potpisivanje primirja s Allahovim neprijateljima, a vi ste jači i ponosniji od njih! Znajte da je Allah s vama – moraju pobijediti oni na čijoj je strani Allah i samo njih čekaju lijep kraj i sretan završetak. O pravovjerni, Uzvišeni Allah neće poništiti vašu nagradu niti će je umanjiti, već će je uvećati, iz Svoje dobrote i milosti!
Ô croyants, ne faiblissez pas face à vos ennemis et ne leur proposez pas d’amnistie avant qu’eux ne prennent cette initiative, alors que vous les dominez et les écrasez, alors qu’Allah vous soutient et vous fait triompher, et alors qu’Il ne diminue pas votre récompense mais vous fait plutôt la faveur de l’augmenter.
"Sesungguhnya kehidupan dunia hanya permainan dan senda gurau. Dan jika kamu beriman serta bertakwa, Allah akan mem-berikan pahala kepadamu dan Dia tidak akan meminta harta-hartamu. Jika Dia meminta harta kepadamu lalu mendesak kamu (supaya memberikan semuanya), niscaya kamu akan kikir dan Dia akan menampakkan kedengkianmu. Ingatlah, kamu ini orang-orang yang diajak untuk menafkahkan (hartamu) pada jalan Allah. Maka di antara kamu ada orang yang kikir, dan siapa yang kikir sesungguhnya dia hanyalah kikir terhadap dirinya sendiri. Dan Allah-lah yang Mahakaya sedangkan kamulah orang-orang yang membutuhkan(Nya); dan jika kamu berpaling, niscaya Dia akan mengganti (kamu) dengan kaum yang lain, dan mereka tidak akan seperti kamu (ini)." (Muhammad: 36-38).
(36-37) Ini adalah dorongan dari Allah سبحانه وتعالى untuk hamba-hambaNya agar bersikap zuhud dalam kehidupan dunia, dengan cara memberitahukan mereka hakikat dunia, yaitu bahwa dunia adalah permainan dan senda gurau; permainan jasmaniah dan senda gurau dalam hati. Orang akan senantiasa bersenda gurau dengan harta, anak, perhiasan, kenikmatan yang didapat dari istri, makanan, minuman, tempat tinggal, tempat duduk, pemandangan dan kepemimpinan, juga bermain-main dengan berbagai aktivitas yang tidak ada gunanya, justru berporos antara kebatilan, kelalaian dan kemaksiatan, hingga menghabiskan umur dunianya dan ajal-nya tiba. Semua hal-hal duniawi akan berpaling dan meninggalkan-nya dan sedikit pun tidak akan didapatkan oleh seseorang, bahkan jelas-jelas nampak kerugiannya, terhalang dari pahala serta datang siksanya. Hal ini mengharuskan mereka yang berakal untuk ber-sikap zuhud terhadap dunia, tidak terlalu mencintai dunia serta tidak terlalu mencurahkan perhatiannya pada keduniaan.
Yang harus diperhatikan adalah seperti yang disebutkan dalam Firman Allah سبحانه وتعالى, ﴾ وَإِن تُؤۡمِنُواْ وَتَتَّقُواْ ﴿ "Dan jika kamu beriman serta bertakwa," yakni beriman kepada Allah سبحانه وتعالى, para malaikatNya, kitab-kitabNya, rasul-rasulNya dan Hari Akhir, bertakwa kepada Allah سبحانه وتعالى yang merupakan keharusan serta tuntutan keimanan, yaitu ber-amal meniti ridhaNya secara terus menerus dan menjauhi kemak-siatan. Inilah yang bisa membawa manfaat bagi manusia dan yang seharuskan dijadikan perlombaan, diperhatikan dan diluangkan segenap usaha dalam mencarinya. Dan itulah yang dimaksudkan oleh Allah سبحانه وتعالى dari hamba-hambaNya sebagai rahmat dan kelem-butan Allah سبحانه وتعالى kepada mereka agar mereka diberi balasan yang besar. Karena itulah Allah سبحانه وتعالى berfirman,﴾ وَإِن تُؤۡمِنُواْ وَتَتَّقُواْ يُؤۡتِكُمۡ أُجُورَكُمۡ وَلَا يَسۡـَٔلۡكُمۡ أَمۡوَٰلَكُمۡ ﴿ "Dan jika kamu beriman serta bertakwa, maka Allah akan memberikan pahala kepadamu dan Dia tidak akan meminta harta-harta-mu." Artinya, Allah سبحانه وتعالى tidak ingin membebankan sesuatu yang memberatkan kalian dan tidak ingin menyusahkan kalian dengan mengambil harta kalian sehingga kalian hidup tanpa harta atau mengurangi sesuatu yang membahayakan kalian. Karena itulah Allah سبحانه وتعالى berfirman, ﴾ إِن يَسۡـَٔلۡكُمُوهَا فَيُحۡفِكُمۡ تَبۡخَلُواْ وَيُخۡرِجۡ أَضۡغَٰنَكُمۡ ﴿ "Jika Dia meminta harta kepadamu lalu mendesak kamu (supaya memberikan se-muanya), niscaya kamu akan kikir dan Dia akan menampakkan kedeng-kianmu," yakni, kalian menampakkan kedengkian yang ada di hati karena kalian dituntut untuk mencurahkan sesuatu yang tidak kalian senangi.
(38) Dalil bahwa Allah سبحانه وتعالى, seandainya menuntut dan me-minta harta kalian berkali-kali, pasti kalian tidak akan memberi, adalah bahwa kalian ﴾ تُدۡعَوۡنَ لِتُنفِقُواْ فِي سَبِيلِ ٱللَّهِ ﴿ "diajak untuk menafkah-kan (hartamu) pada jalan Allah," dalam bentuk tadi yang di situlah terdapat kebaikan kalian, baik duniawi maupun ukhrawi,﴾ فَمِنكُم مَّن يَبۡخَلُۖ ﴿ "maka di antara kamu ada orang yang kikir." Artinya, bagaimana seandainya Allah سبحانه وتعالى meminta dan menuntut harta kalian di luar hal yang menurut kalian tidak terdapat maslahatnya secara langsung, bukankah hal itu lebih membuatkan kalian untuk tidak memberi-kan harta?
Selanjutnya Allah سبحانه وتعالى berfirman, ﴾ وَمَن يَبۡخَلۡ فَإِنَّمَا يَبۡخَلُ عَن نَّفۡسِهِۦۚ ﴿ "Dan siapa yang kikir, sesungguhnya dia hanyalah kikir terhadap dirinya sen-diri." Karena itu artinya dia mencegah dirinya sendiri untuk men-dapatkan pahala dari Allah سبحانه وتعالى dan dengan demikian ia kehilangan kebaikan yang banyak. Ia tidak berinfak pun sama sekali tidak membahayakan Allah سبحانه وتعالى, karena sesungguhnya Allah سبحانه وتعالى ﴾ ٱلۡغَنِيُّ وَأَنتُمُ ٱلۡفُقَرَآءُۚ ﴿ "Mahakaya sedangkan kamulah orang-orang yang membutuhkan-(Nya)," yakni memerlukanNya di seluruh waktu dan dalam berba-gai urusan kalian.
﴾ وَإِن تَتَوَلَّوۡاْ ﴿ "Dan jika kamu berpaling," dari iman kepada Allah سبحانه وتعالى dan menunaikan perintahNya, ﴾ يَسۡتَبۡدِلۡ قَوۡمًا غَيۡرَكُمۡ ثُمَّ لَا يَكُونُوٓاْ أَمۡثَٰلَكُم ﴿ "nis-caya Dia akan mengganti (kamu) dengan kaum yang lain, dan mereka tidak akan seperti kamu (ini)." Artinya, tidak seperti kalian yang ber-paling, tapi kaum ini menaati Allah سبحانه وتعالى dan RasulNya serta men-cintai Allah سبحانه وتعالى dan RasulNya sebagaimana yang disebutkan dalam Firman Allah سبحانه وتعالى,
﴾ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ مَن يَرۡتَدَّ مِنكُمۡ عَن دِينِهِۦ فَسَوۡفَ يَأۡتِي ٱللَّهُ بِقَوۡمٖ يُحِبُّهُمۡ وَيُحِبُّونَهُۥٓ ﴿
"Hai orang-orang yang beriman! Barangsiapa yang murtad dari kalian dari agamanya, maka Allah akan mendatangkan suatu kaum yang dicintai (Allah) dan mereka mencintaiNya." (Al-Ma`idah: 54).
Selesai tafsir Surat al-Qital (Muhammad). Segala puji hanya bagi Allah semata, Rabb semesta alam. 9
La vie du bas monde n’est que distraction et amusement et aucun être humain raisonnable ne la laisse le distraire d’œuvrer pour sa vie dans l’au-delà. Si vous croyez en Allah et en Son Messager et Le craignez, en vous conformant à Ses commandements et en renonçant à Ses interdits, Il vous remettra la pleine récompense de vos œuvres sans que rien n’en manque. Par ailleurs, Allah ne vous demande pas de faire don de tous vos biens mais seulement d’en prélever une part correspondant à l’aumône légale.
Ang buhay na pangmundo ay isang paglalaro at isang paglilibang lamang kaya hindi pinagkakaabalahan ito ng isang nakapag-uunawa kapalit ng paggawa para sa Kabilang-buhay niya. Kung sasampalataya kayo kay Allāh at sa Sugo Niya at mangingilag kayong magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya, magbibigay Siya sa inyo ng gantimpala ng mga gawa ninyo nang lubusan, na walang ibinawas, at hindi Siya hihiling mula sa inyo ng mga yaman ninyo sa kabuuan ng mga ito; humihiling lamang Siya mula sa inyo ng isinatungkuling zakāh.
إِنَّمَا الْحَيَاةُ الدُّنْيَا (The worldly life is but play and pastime - 47:36.) As Muslims have been enjoined to fight in the cause of Allah, they will, for this purpose, have to make sacrifices of life and money. But the love of this world is the only thing that can prevent man from fighting. In this verse we are told that neither of these mundane benefits is permanent. After all, they all will perish and come to an end. Even if we succeed in saving them for now, they will be lost another time. The bounties of the next world are permanent and eternal: the believers need to develop love for them - not for the perishable things of this ephemeral world.
وَلَا يَسْأَلْكُمْ أَمْوَالَكُمْ (...and will not ask you your riches... 47:36). The apparent meaning of this verse is that Allah does not demand or urge you to hand over your wealth. But the Qur'an is replete with verses relating to payment of zakah, charities and spending wealth in the way of Allah. Even in the next verse, the reader is emphatically called upon to expend in Allah's way. Thus there appears to be conflict between these verses. Some scholars resolve the conflict by saying that the present verse means that Allah does not need their money for His benefit, but it is for their own benefit that sacrifices of life and money are demanded.
Earlier in this very verse, it has been declared expressly: يُؤْتِكُمْ أُجُورَكُمْ (… He will give you your rewards, (47:36)”. The believers are required to spend in Allah's way which will help them in the Hereafter where they will need their righteous works most pressingly. That is where they will be rewarded. This interpretation of the verse has been preferred by Maulana Thanawi رحمۃ اللہ علیہ . A verse of identical meaning is مَا أُرِيدُ مِنْهُم مِّن رِّزْقٍ (I do not desire [ to receive ] any provision from them, nor do I desire that they should feed Me…51:57)
Other scholars, however, assign another meaning to the words, "and will not ask you your riches". They say that "asking your riches" means to demand all of one's wealth. Their argument is that this clause needs to be read in conjunction with the next verse [ 37] lwhich says, إِن يَسْأَلْكُمُوهَا فَيُحْفِكُمْ (If He were to ask you of it, and were to press you,…) the word yuhfi is derived from ihfa which means to pursue a work persistently and insistently until it is accomplished. All scholars agree that the meaning of verse [ 37] is that if Allah demands for all of their wealth, they would become niggardly and acting upon this injunction would displease them. The displeasure would become visible at the time of expending. To sum up: the meaning of verse [ 36] is the same as verse [ 37]. The general meaning of the former verse is restricted by the latter verse. The meaning of these two verses is as follows: The pecuniary obligations, such as zaka that Allah has imposed on the believers is for their own benefit – Allah does not need their money or wealth. Further, Allah, through His grace and compassion, has imposed a nominal percentage for expending. For example, only 1/40th = 2.5% for zakah, 1/10th = 10% or 1/20th = 5% for agricultural produce, and one goat out of every hundred goats, have been imposed. Thus it is clear that Allah is not demanding for all of our wealth because that would be displeasing and a burden and it would weigh heavily on us. In fact, He has asked for so little of our wealth that we should discharge our obligation readily and happily. The concluding clause in verse [ 37] يُخْرِجْ أَضْغَانَكُمْ ”...you would show miserliness, and He would expose your grudges." contains the word adghan which is the plural of dighn. It refers to secret malice, grudge or hatred. Naturally, man feels unhappy to part with all of his wealth. Even if he does not express his unhappiness openly, he would procrastinate at the time of payment. Procrastination would disclose his unhappiness. In short, if Allah had demanded from people all of their wealth, they would be tight-fisted and because of tight-fistedness their hearts will harbor rancour, malice and spite against spending in the cause of Allah which would be exposed. Therefore, He has imposed upon their wealth a small and nominal percentage to expend in the cause of Allah, but people are niggardly even in this case. This is what the Qur'an says in the last verse:
Dünya hayatı sadece bir oyun ve eğlencedir. Akıllı olan bir kimse dünya hayatının oyun ve eğlencesi ile meşgul olarak ahiret amellerinden geri kalmaz. Eğer Allah'a ve resulüne iman eder, emirlerini yerine getirmek ve yasaklarından kaçınmak suretiyle Allah'tan sakınırsanız; size amellerinizin karşılığı hiçbir şey eksiltilmeksizin tastamam verilir. Sizden mallarınızın tamamı da istenmez. O, sizden ancak farz olan zekâtı ister.
The life of the world is only play and amusement. An intelligent person should not become occupied by it instead of working for his Hereafter. If you have faith in Allah and His messenger, and you are mindful of Allah by fulfilling His instructions and avoiding His prohibitions, He will give you the reward of your deeds in full without any reduction, and He will not ask you for all of your wealth. He will only ask you for the Zakat.
Kehidupan dunia hanyalah permainan dan senda gurau belaka, sebab itu janganlah seorang yang berakal itu lalai dari amal akhiratnya karena sibuk dengan kehidupan dunia. Jika kalian beriman kepada Allah dan Rasul-Nya dan bertakwa kepada-Nya dengan mengerjakan segala perintah-perintah-Nya dan menjauhi segala larangan-larangan-Nya, niscaya Allah memberi kalian pahala amal perbuatan kalian secara sempurna, tidak dikurangi, dan Allah tidak meminta seluruh harta kalian, akan tetapi Dia meminta dari kalian yang wajib dari zakat.
La vida de este mundo es solo juego y diversión. Una persona inteligente no debe ocuparse solamente en asuntos de este mundo, sino que debe trabajar para la vida del Más Allá. Si creen en Al-lah y en Su Mensajero, y son temerosos de Al-lah al cumplir Sus instrucciones y evitar Sus prohibiciones, Él les dará la recompensa de sus acciones en su totalidad sin ninguna reducción. Al-lah no les pide toda su riqueza, solo les pide el zakat.
Showing the Triviality of the Worldly Life and encouraging Spending
Expressing the insignificance and worthlessness of the worldly life, Allah says,
إِنَّمَا الْحَيَوةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ
(This worldly life is only amusement and diversion.) which means that such is its outcome, except for that which is done for the sake of Allah. Because of this, Allah says,
وَإِن تُؤْمِنُواْ وَتَتَّقُواْ يُؤْتِكُمْ أُجُورَكُمْ وَلاَ يَسْـَلْكُمْ أَمْوَلَكُمْ
(And if you believe and have Taqwa of Allah, He will grant you your rewards, and will not ask from you (to sacrifice all of) your possessions.) meaning, He is in no need of you, and asks you for nothing. He only ordained giving charity from your wealth so that you would help your needy brothers. The benefit of that would then come back to you, as well as the rewards. Allah then says,
ؤإِن يَسْـَلْكُمُوهَا فَيُحْفِكُمْ تَبْخَلُواْ
(If He would demand of you all of it and urge you, you would withhold.) meaning, if He pressures you much, you would become stingy.
وَيُخْرِجْ أَضْغَـنَكُمْ
(And He will expose your (secret) ill--wills.) Qatadah said, "Allah knows that extracting wealth (i.e., money from people) brings about ill-wills. " Indeed, Qatadah has said the truth, because money is dear to the people, and they do not spend it except in things that are dearer to them than it. Allah then says,
هَآ أَنتُمْ هَـؤُلاَءِ تُدْعَوْنَ لِتُنفِقُواْ فِى سَبِيلِ اللَّهِ فَمِنكُم مَّن
(Here you are now invited to spend in Allah's cause; but among you are those who withhold (stingily).) meaning, they refuse to spend. Allah continues,
يَبْخَلُ وَمَن يَبْخَلْ فَإِنَّمَا يَبْخَلُ عَن
(And whoever acts stingily is but stingy toward himself.) meaning, he only reduces his own rewards, and the bad outcome of that will come back to him.
نَّفْسِهِ وَاللَّهُ
(For Allah is indeed Al-Ghani) Allah is in need of nothing else, whereas everything is ever in need of Him. Thus, Allah says,
الْغَنِىُّ وَأَنتُمُ
(while you are the needy.) meaning, specifically of Him. The description of Allah as Al-Ghani (in no need) is a necessary description of Allah; on the other hand, the description of the creation as Faqr (needy) is a necessary description for them that they cannot avoid. Allah then says,
وَإِن تَتَوَلَّوْاْ
(And if you turn away, ) which means, if you turn away from obeying Him and adhering to His Laws.
تَتَوَلَّوْاْ يَسْتَبْدِلْ قَوْماً غَيْرَكُمْ ثُمَّ لاَ يَكُونُواْ
(He will replace you with other people; then they will not be like you.) meaning, rather, they will be people who will listen to Him and obey His commands. This concludes the Tafsir of Surat Al-Qital. And Allah is worthy of all praise and gratitude.
Ma, in verità, la vita terrena è gioco e distrazione; che il saggio non si distragga trascurando le azioni utili all'Aldilà. Se credete in Allāh e nel Suo Messaggero e temete Allāh, obbedendo ai Suoi ordini e rispettando i Suoi divieti, Egli vi concederà la piena ricompensa delle vostre azioni, senza far mancare nulla, e non vi chiederà tutta la vostra ricchezza; in verità, vi chiede la Zakēt dovuta.
36- Dünya hayatı ancak bir oyun ve eğlencedir. Eğer iman eder ve takvalı olursanız Allah, ecirlerinizi verir ve sizden mallarınızı istemez.
37- Eğer O, sizden mallarınızı istese ve bu hususta sizi zora koşsa, cimrilik edersiniz ve bu da kinlerinizi açığa çıkarır.
38- İşte sizler, Allah yolunda harcamaya çağrılıyorsunuz da içinizden bazıları cimrilik ediyor. Ama kim cimrilik ederse ancak kendi aleyhine cimrilik eder. Zira Allah'ın hiçbir şeye/hiç kimseye ihtiyacı yoktur; asıl muhtaç olanlar sizlersiniz. Şâyet yüz çevirirseniz O, sizin yerinize başka bir toplum getirir de sonra onlar, sizin gibi de olmazlar.
36. Bu buyruğu ile Yüce Allah, kullarının dünya hayatına olan rağbetlerini azaltmak istemektedir. Bunu da onlara onun gerçek durumunu haber vermek sureti ile yapmaktadır. Onlara dünya hayatının bir oyun ve eğlence olduğunu, yani bedenlerin bir oyunu, kalplerin de bir eğlenip oyalanması olduğunu ifade etmektedir.
Kul malla, evlatla, zinetle, kadınlarla, yiyeceklerle, içeceklerle, meskenlerle, meclislerle, manzaralarla, başkanlıkla ve ileri gelen makamlarla uğraşıp durur ve oyalanır. Hiçbir fayda sağlamayan pek çok amelde bulunarak eğleşip durur. Hatta o, dünya hayatını tamamlayıp eceli gelinceye kadar tembellik, gaflet ve masiyetler arasında gider gelir. Sonunda bir bakar ki o işler kendisini bırakıp gitmiştir ve o ise onlardan hiçbir fayda elde etmemiştir. Hatta artık hüsranda olduğunu, mahrum kaldığını ve azabın önünde hazır olduğunu açıkça görür.
Durumun böyle olması, aklı başında olan kimsenin dünyaya rağbet etmemesini, ona bağlanmamasını ve onu gereğinden fazla önemsememesini gerektirir.
Akıllının asıl önem vermesi gereken, Yüce Allah’ın şu buyruğunda zikrettikleridir:“Eğer iman eder ve takvalı olursanız” Allah’a, meleklerine, kitaplarına, peygamberlerine, âhiret gününe iman edip de imanın gereklerinden birisi olan takvânın gereğini yerine getirirseniz; yani günahları terk eder ve daima O’nun razı olduğu işleri yapacak olursanız; işte siz kullar için faydalı olacak olan budur. Ve bu hususta yarışılması, bu hedefe ulaşmak için gayret gösterilip çalışılması gerekir.
Yüce Allah’ın kullarından istediği, budur. Ve bu, O’nun onlara bir rahmeti ve lütfudur. Çünkü bu vaseileyle O, onlara pek büyük mükâfatlar vermek istemektedir. Bundan dolayı Yüce Allah, şöyle buyurmaktadır:“Eğer iman eder ve takvalı olursanız Allah, ecirlerinizi verir ve sizden mallarınızı istemez.” Yüce Allah, mallarınızı almak, sizi malsız bırakmak yahut size zararlı olacak şekilde malınızı eksiltmek suretiyle size zor ve ağır gelecek hususlarla sizi yükümlü kılmak istememektedir. Bundan dolayı Yüce Allah, şöyle buyurmaktadır:
37. “Eğer O, sizden mallarınızı istese ve bu hususta sizi zora koşsa, cimrilik edersiniz ve bu da kinlerinizi açığa çıkarır.” Yani eğer harcamaktan hoşlanmayacağınız mallarınızı sizden isteyecek olursa kalplerinizde bulunan kin duygularınız açığa çıkar. Sizden mallarınızı isteyip bu konuda sizi zora koşması halinde bu durumda olacağınızın delili ise böyle bir taleple karşı karşıya kaldığınız vakit buna olumlu karşılık vermeyişinizdir. Şöyle ki;
38. “İşte sizler Allah yolunda” hem dinî hem de dünyevi menfaatinize olacak şekilde “harcamaya çağrılıyorsunuz da içinizden bazıları cimrilik ediyor.” Peki, sizin dünya maslahatınıza uygun görmeyeceğiniz bir hususta mallarınızı sizden isteyecek olursa ya o vakit ne yaparsınız? Sizin böyle bir işe razı olmamanız öncelikle söz konusu olmayacak mı?
Daha sonra Yüce Allah, şöyle buyurmaktadır:“Ama kim cimrilik ederse ancak kendi aleyhine cimrilik eder.” Çünkü o, Yüce Allah’ın mükâfatından kendisini mahrum bırakmış ve pek çok hayrı da elden kaçırmış olur. Üstelik infakı terk ettiği için Allah’a en ufak bir zararı da olmaz. “Zira Allah'ın hiçbir şeye/hiç kimseye ihtiyacı yoktur; asıl muhtaç olanlar sizlersiniz.”Bütün vakitlerde ve bütün işlerinizde O’na siz muhtaçsınız.“Şâyet” Allah’a iman etmekten ve size verdiği emirleri yerine getirmekten “yüz çevirirseniz O, sizin yerinize başka bir toplum getirir de sonra onlar sizin gibi de olmazlar.” Sizin gibi Allah’ın emrinden yüz çevirmezler. Aksine Allah’a ve Rasûlüne itaat eder, Allah’ı ve Rasûlünü severler. Nitekim Yüce Allah, bir başka yerde de şöyle buyurmaktadır:“Ey iman edenler! İçinizden kim dininden dönerse (bilsiz ki) Allah, kendilerini seveceği öyle bir topluluk getirir ki...”(el-Mâide, 5/54)
Muhammed -diğer adıyla Kıtâl- Sûresi’nin tefsiri burada sona ermektedir. Âlemlerin Rabbi Allah’a hamdolsun.
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Quả thật, cuộc sống trần gian là cuộc vui chơi phù phiếm. Vì vậy, người khôn ngoan luôn nhận thức đúng đắn sẽ không bận tâm nhiều tới cuộc sống trần gian này mà quên mất cuộc sống cõi Đời Sau. Nếu các ngươi có đức tin nơi Allah và Thiên Sứ của Ngài cũng như kính sợ Allah bằng cách tuân theo mệnh lệnh của Ngài cũng như tránh xa các điều cấm thì Ngài sẽ ban thưởng cho các ngươi một cách trọn vẹn,và Ngài sẽ không đòi hỏi các ngươi tài sản mà Ngài chỉ yêu cầu các ngươi trích một phần cho nghĩa vụ Zakah.
Valja vam znati da je život na ovom svijetu samo igra i zabava, pa mu uviđavan čovjek neće dati prednost nad Ahiretom. Ako budete vjerovali u Allaha i Njegovog Poslanika, te bili bogobojazni čineći dobro, a sustežući se od zla, Gospodar će vam dati potpunu nagradu. Uz sve to, imajte na umu i to da Plemeniti Allah od vas neće tražiti da udijelite sav svoj imetak, nego samo zekat, koji je obaveza.
Se vi chiedesse tutta la vostra ricchezze e insistesse nella Sua richiesta, sareste avari e mostrereste il sentimento di ripudio, insito nei vostri cuori, nei confronti dell'elargizione per la causa di Allāh; non vi ha chiesto ciò per pietà nei vostri confronti.
Jika Allah meminta dari kalian seluruh harta kalian dan terus-menerus dalam memintanya dari kalian, niscaya kalian akan kikir dengannya dan Allah mengeluarkan sifat benci berinfak di jalan-Nya yang ada dalam hati kalian. Sebab itu, Allah membiarkan tidak memintanya dari kalian sebagai bentuk kelemahlembutan-Nya terhadap kalian.
Si Allah vous demandait avec insistance de faire don de tous vos biens, vous deviendriez avares et auriez en aversion de dépenser pour Sa cause. Parce qu’Il est indulgent envers vous, Il ne vous demande pas cela.
If He had to ask you for all of your wealth and insist in this request from you, you will become miserly with it, and He will bring out the greed and miserliness in your hearts. Thus that fact He is not asking it from you is out of kindness.
Kung hihiling Siya mula sa inyo ng lahat ng mga yaman ninyo at mamimilit Siya sa paghiling ng mga iyon mula sa inyo, magmamaramot kayo ng mga iyon at magpapalabas naman Siya ng nasa mga puso ninyo na pagkasuklam sa paggugol sa landas Niya, kaya itinigil Niya ang paghiling ng mga iyon mula sa inyo bilang kabaitan sa inyo.
Nếu Ngài đòi các ngươi toàn bộ tài sản của các ngươi thì điều đó sẽ gây áp lực cho các ngươi và chắc chắn các ngươi sẽ trở nên keo kiệt mà cố ôm giữ tài sản của mình. Tuy nhiên, Ngài đã lấy khỏi con tim các ngươi nỗi cay ghét về việc chi dùng cho con đường chính nghĩa của Ngài. Ngài không đòi hỏi toàn bộ tài sản của các ngươi là vì Ngài thương xót các ngươi.
Eğer sizden mallarınızın tamamını isteseydi ve bu isteğinde sizi zorlasaydı; sizler bu hususta cimrilik ederdiniz. O'nun yolunda etmek hususunda kalplerinizin kin ve nefretini ortaya çıkarırdı. Mallarınızın tamamını O'nun yolunda infak etmenizin istenmemesi O'nun size karşı olan merhametindendir.
A kad bi Sveznajući Allah ipak odlučno i uporno tražio da udijelite sve što imate, vi biste postali škrti i sustegnuli biste se od udjeljivanja, pa bi onda Uzvišeni Allah pokazao vašu kivnju zbog udjeljivanja na Njegovu putu. Eto, i u tome se ogleda Božija blagost spram vas.
Si Él tuviera que pedirles toda la riqueza a ustedes y les insistiera en esta petición, se volverían mezquinos y, entonces, Él sacaría a la luz la avaricia y la miseria en sus corazones. Al-lah no les pide todos sus bienes por bondad hacia ustedes.
Các ngươi là những người được kêu gọi chi dùng một phần tài sản của các ngươi cho con đường chính nghĩa của Allah, Ngài không đòi hỏi các ngươi chi dùng toàn bộ tài sản của các ngươi. Tuy nhiên, trong các ngươi có người không chịu chi dùng theo yêu cầu vì sự keo kiệt. Và ai keo kiệt chi dùng một phần tài sản của mình cho con đường chính nghĩa của Allah thì thật ra người đó chỉ keo kiệt với chính bản thân mình mà thôi bởi vì y đã tự ngăn cấm mình hưởng ân phước của việc chi dùng đó. Và Allah là Đấng Giàu Có, Ngài bất cần đến việc chi dùng tài sản của các ngươi, trong khi các ngươi là những kẻ nghèo hèn rất cần đến Ngài. Nếu các ngươi quay lưng với Islam để trở về sự vô đức tin thì Ngài sẽ tiêu diệt các ngươi, rồi Ngài sẽ mang đến một cộng đồng khác để thay thế các ngươi, nhưng họ sẽ không giống như các ngươi mà sẽ là những người tuân lệnh và vâng lời Ngài.
Voilà qu’on vous appelle à dépenser une partie de vos biens pour la cause d’Allah et qu’Allah ne vous demande pas de les dépenser dans leur totalité. Certains parmi vous s’abstiennent de faire la dépense qui leur est ordonnée par avarice, et d’autres sont avares de dépenser une partie de ce qu’ils doivent dépenser pour la cause d’Allah. Ceux-là se montrent en réalité avares envers eux-mêmes en se privant de la récompense liée à la dépense, car Allah se suffit à lui-même alors que vous avez besoin de Lui. Si vous préférez la mécréance à l’Islam, Il vous anéantira et vous remplacera par un autre peuple qui, contrairement à vous, Lui sera obéissant.
Eto, vi se pozivate, vjernici, da dijelite dio imetka, a ne cijeli imetak, u borbi na Allahovom putu, radi uzdizanja Allahove riječi i pomoći vjere, ali neki od vas škrtare! Onaj ko škrtari, neka zna, na svoju štetu škrtari: uskraćuje sebi mogućnosti da zasluži nagradu. Nemojte zaboraviti da je Allah bogat u odnosu na ljude i da Mu ne trebaju njihovi dobrovoljni prilozi, ta Allah je stvorio sve što postoji, pa i ljude, davši im imetak; ljudi su potrebni Allahove milosti i dobrote. O ljudi, ako okrenete leđa vjerovanju i postanete nevjernici, On će vas kazniti i zamijenit će vas drugim, vjerničkim narodom koji neće biti sličan vama; bit će Allahu poslušan.
The benefits of the world and its attractiveness act as impediments to the adoption of a life of Faith and righteousness. Man knows what kind of behaviour will lead him to success in the Hereafter. But immediate considerations overcome him and he goes astray. The fact is that God is most Merciful and Kind towards his subjects. He never demands of His subjects anything which is unbearable to them. Islam is God’s religion. But the tasks of its propagation and protection have to be carried out in this world of cause and effect by a group of human beings. Muslims constitute this group. If Muslims discharge their duty, they will demonstrate their worthiness in the eyes of God. But if they fail to discharge this duty, God will guide other nations towards the Faith and maintain the continuity of His religion through them.
İşte sizler, mallarınızın bir kısmını Allah yolunda infak etmeye davet ediliyorsunuz ve sizden mallarınızın tamamını infak etmeniz de istenmiyor. Sizden kimileri, kendisinden bir cimrilik olarak infak etmekten kendisini alıkoyuyor. Her kim, malının bir kısmını Allah yolunda infak etmek hususunda cimrilik ederse; gerçekte o, kendisini infak etmenin sevabından mahrum kılarak kendi aleyhine cimrilik etmiş olur. Allah çok zengindir. O'nun, sizin infak etmenize ihtiyacı yoktur. Sizler ise O'na muhtaçsınız. Eğer sizler, İslam'dan (çıkar da) küfre dönecek olursanız; O, sizi yok eder ve sizin yerinize sizin gibi olmayacak olan aksine Allah'a itaat eden bir topluluk getirir.
Kalian adalah orang-orang yang diminta untuk menginfakkan sebagian dari harta kalian di jalan Allah dan tidaklah diminta dari kalian untuk menginfakkan seluruh harta kalian, namun di antara kalian ada yang tidak mau berinfak sesuai anjuran karena kikir dengan hartanya. Barang siapa yang kikir dalam menginfakkan hartanya di jalan Allah sebenarnya ia hanya kikir terhadap dirinya sendiri dengan mengharamkan bagi dirinya pahala infak, padahal Allah Mahakaya, tidak memerlukan infak kalian, sementara kalian butuh kepada-Nya. Jika kalian kembali dari Islam menuju pada kekufuran, niscaya Dia akan membinasakan kalian dan mendatangkan kaum selain kalian dan mereka tidak seperti kalian, akan tetapi mereka taat kepada-Nya.
O voi, siete invitati ad elargire una parte della vostra ricchezza per la causa di Allāh, e non vi si chiede di elargire tutta la vostra ricchezza, ma c'è, tra di voi, chi rifiuta di elargire il dovuto per avarizia; e chi è avaro e non elargisce parte dei suoi beni per la causa di Allāh, in verità è avaro con sé stesso e perde la ricompensa dell'elargizione. Allāh è autosufficiente e non ha bisogno delle vostre elargizioni, siete voi ad aver bisogno di Lui. E se tornate alla miscredenza, abbandonando l'Islam, vi distruggerà e porterà un altro popolo che non sarà come voi, ma che Gli sarà obbediente.
Kayo nga itong tinatawagan upang gumugol kayo ng isang bahagi mula sa mga yaman ninyo sa landas ni Allāh. Hindi naman Siya humihiling mula sa inyo ng paggugol ng mga yaman ninyo sa kabuuan ng mga ito, ngunit mayroon sa inyo na nagpipigil ng paggugol na hinihiling dala ng karamutan mula sa kanya. Ang sinumang nagmamaramot sa paggugol ng isang bahagi mula sa yaman niya sa landas ni Allāh ay nagmamaramot lamang, sa katunayan, sa sarili niya sa pamamagitan ng pagkakait dito ng gantimpala ng paggugol. Si Allāh ay ang Walang-pangangailangan kaya naman hindi Siya nangangailangan sa paggugol ninyo samantalang kayo ay ang mga nangangailangan sa Kanya. Kung babalik kayo sa kawalang-pananampalataya mula sa Islām, magpapahamak Siya sa inyo at magdadala Siya ng mga taong iba sa inyo, pagkatapos hindi sila magiging mga tulad ninyo, bagkus sila ay magiging mga tagatalima sa Kanya.
تُدْعَوْنَ لِتُنفِقُوا فِي سَبِيلِ اللَّـهِ فَمِنكُم مَّن يَبْخَلُ "... you are called upon to spend in Allah's way, but some of you withhold in miserliness". Further the verse reads: وَمَن يَبْخَلْ فَإِنَّمَا يَبْخَلُ عَن نَّفْسِهِ (and he who withholds in miserliness withholds against himself - 47:38) it means that any person practising miserliness will himself suffer loss or detriment because he will have to carry the burden of failing to fulfill his obligation and thus will be deprived of reward in the Hereafter. This point is made even more clear by saying "_ and Allah is the Need-Free, and you are the needy." In other words, Allah is free of want and beyond any need but man is in need of means of comfortable subsistence. So spending in the way of Allah is for man's own good and to fulfill his own needs.
وَإِن تَتَوَلَّوْا يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوا أَمْثَالَكُم (...And if you turn away, He will replace you by some other people, then they will not be like you. - 47:38) This verse has explained that Allah is the most need-free of all. This attribute is described so lucidly that it brings to our mind the fact that let alone people's wealth, He does not even need their existence. If they stop acting upon His injunctions, He will bring another people who will not turn away from the sacred injunctions, but will obey Him completely as long as Allah wants to maintain the religion of truth, Islam. Sayyidna Hasan Basri (رح) says that the reference in this verse is to non-Arabs and Sayyidna ` Ikramah ؓ says that the reference is to Persians and Romans. Sayyidna Abu Hurairah ؓ reports that when Allah's Messenger ﷺ recited this verse in the presence of the Companions ؓ they asked him: "Who are those people that will be brought instead of us if we, God forbid, turn away from Allah's injunctions and those people will not turn away like us?" Sayyidna Salman Farisi ؓ عنہ was sitting among the Companions ؓ ، the Holy Prophet ﷺ slapped on his thigh and said: "If Faith [ i.e. the religion of truth ] were to go up to the Pleiades [ accessibility to which is difficult ], a man of Persian descent will acquire it from there and act upon it”.
Shaikh Jalal-ud-Din Suyuti wrote a book on the biography of Abu Hanifah (رح) where he identifies him and his disciples as being the people referred to in the Hadith quoted earlier, because no group among the Persians reached that high point of knowledge where Abu Hanifah (رح) and his disciples reached.
Here you are being called to spend a part of your wealth in Allah’s path, and you are not asked to spend all your wealth. Some of you desist from the required spending out of miserliness. Whoever is too miserly to spend a portion of his wealth in Allah’s path, is actually being miserly to his own detriment, as he is depriving himself of the reward of spending. Allah is the Self-sufficient Who is not in need of your spending. You are the ones in need of Him. If you turn back from Islam to disbelief, He will destroy you and bring a people besides you. Then they will not be like you, but they will be obedient to Him.
Son llamados a gastar una parte de sus riquezas por la causa de Al-lah, sin embargo, no se les pide que gasten toda su riqueza. Algunos de ustedes desisten por avaricia. Quien sea demasiado mezquino para gastar una porción de su riqueza para la causa de Al-lah, en realidad está siendo avaro en perjuicio propio, ya que se está privando de la recompensa de dar. Al-lah es Autosuficiente, y no tiene necesidad de lo que ustedes gastan. Ustedes son quienes lo necesitan. Si vuelven del Islam a la incredulidad, Él los arruinará y los cambiará por otro pueblo, que no serán como ustedes, sino que serán obedientes a Él.