In verità, ti abbiamo concesso – o Messaggero – un evidente trionfo con il patto di Ħudaibiyah,
-Ey Peygamber!- Şüphesiz biz, sana Hudeybiye Anlaşması ile apaçık bir fetih verdik.
I have given you, O Messenger, a clear victory by the Treaty of Hudaibiyya.
Hỡi Thiên Sứ Muhammad, quả thật TA (Allah) đã giúp Ngươi giành chiến thắng bởi một cuộc thắng lợi rõ ràng, đó là Hiệp ước Al-Hudaibiyah.
Ô Messager, Nous t’avons accordé une victoire éclatante en te faisant conclure le traité d’Al-Ħudaybiyyah.
Which was revealed in Al-Madinah
The Merit of Surah Al-Fath
Imam Ahmad recorded from `Abdullah bin Mughaffal, who said that Allah's Messenger ﷺ recited Surah Al-Fath on the (day) of the conquest of Makkah, riding on his she-camel. He recited it in a vibrating and pleasant tone. Mu`awiyah (a subnarrator) added: "Were I not afraid that the people would crowd around me, I would surely try to imitate and produce his recitation." Both Al-Bukhari and Muslim recorded this Hadith through Shu`bah.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Reason behind revealing Surat Al-Fath
This honorable Surah was revealed after the Messenger of Allah ﷺ returned from the area of Al-Hudaybiyyah, during the month of Dhul-Qa`dah, in the sixth year of Hijrah. This is when the idolators prevented him from reaching Al-Masjid Al-Haram to perform the `Umrah he intended. They stopped the Prophet from reaching Makkah at that time, but then were prone to peace negotiations. A peace treaty was conducted stipulating that the Messenger would return this year and then come back for `Umrah the following year. The Messenger ﷺ agreed. However, some of the Companions disliked these terms, including `Umar bin Al-Khattab, as we will mention in detail, Allah willing, while explaining this Surah. After the Prophet slaughtered his sacrificial animals in the area where he was stopped and headed back to Al-Madinah, Allah the Exalted and Most Honored revealed this Surah about what occurred between him and the idolators. Allah declared the Al-Hudaybiyyah peace treaty a manifest victory, because of the benefits peace would carry and the good results that did originate from it. `Abdullah bin Mas`ud and other Companions said, "You consider the conquering of Makkah to be Al-Fath (the victory), while to us, Al-Fath is the treaty conducted at Al-Hلudaybiyyah." Jabir (bin `Abdullah) said, "We only considered Al-Fath to be the day of Hلudaybiyyah!" Al-Bukhari recorded that Al-Bara' (bin `Azib) said, "You consider Al-Fath to be the conquest of Makkah, which was indeed a victory. However, we consider Al-Fath to be the pledge of Ar-Ridwan on the Day of Al-Hudaybiyyah. Then, we were fourteen hundred with the Messenger of Allah ﷺ. Al-Hudaybiyyah had a well, whose water we consumed, not leaving a drop of water in it. When the news of what happened reached the Messenger of Allah ﷺ, he came towards us and sat on the edge of the well. Then he asked to be brought a bucket of water and used it for ablution. He next rinsed his mouth, invoked Allah and poured that water into the well. Soon after, that well provided us, as well as our animals, with sufficient water, in whatever amount of water we wished. Imam Ahmad recorded that `Umar bin Al-Khattab said, "We were with the Messenger of Allah ﷺ on a trip, and I asked him about a matter three times, but he did not answer me. So I said to myself, `May your mother lose you, O son of Al-Khattab! You were stubborn in repeating your question three times to the Messenger of Allah ﷺ; each time he did not respond to you.' So I mounted my animal, my camel, and went ahead for fear that a part of the Qur'an might be revealed in my case. Suddenly, I heard a caller calling, `O `Umar!' So, I went to the Messenger while fearing that part of the Qur'an was revealed about me. The Prophet said,
«نَزَلَ عَلَيَّ الْبَارِحَةَ سُورَةٌ هِيَ أَحَبُّ إِلَيَّ مِنَ الدُّنْيَا وَمَا فِيهَا:
إِنَّا فَتَحْنَا لَكَ فَتْحاً مُّبِيناً لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ»
(Last night, a Surah was revealed to me that is dearer to me than this life and all that it contains: (Verily, We have given you a manifest victory. That Allah may forgive you your sins of the past and the future.)) Al-Bukhari, At-Tirmidhi and An-Nasa'i collected this Hadith from several chains of narration through Malik, may Allah grant him His mercy. `Ali bin Al-Madini commented, "This is a good chain of narration consisting of the scholars of Al-Madinah." Imam Ahmad recorded that Anas bin Malik said, "This Ayah was revealed to the Prophet ,
لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ
(That Allah may forgive you your sins of the past and the future,) on his return from Al-Hudaybiyyah. The Prophet said,
«لَقَدْ أُنْزِلَتْ عَلَيَّ اللَّيْلَةَ آيَةٌ أَحَبُّ إِلَيَّ مِمَّا عَلَى الْأَرْض»
(Tonight, an Ayah, that is dearer to me than all that the earth carries, was revealed to me.) The Prophet recited the Ayah to them. They said, `Congratulations, O Allah's Messenger! Allah the Exalted and Most Honored has stated what He will do with you. So what will He do with us' These Ayat were revealed to the Prophet ,
لِّيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ
(That He may admit the believing men and the believing women to Gardens under which rivers flow. ..), until,
فَوْزاً عَظِيماً
(...a supreme success.)" This Hadith is recorded in the Two Sahihs. Imam Ahmad recorded that Al-Mughirah bin Shu`bah said, "The Prophet used to pray until both his feet were swollen. He was asked, `Has not Allah forgiven you all your sins of the past and of future' He said,
«أَفَلَا أَكُونُ عَبْدًا شَكُورًا؟»
(Should I not be a thankful servant)" The two collectors of the Sahihs collected this Hadith, as well as, the rest of the Group, except Abu Dawud. Allah's statement,
إِنَّا فَتَحْنَا لَكَ فَتْحاً مُّبِيناً
(Verily, We have given you a manifest victory.) means, clear and apparent victory. This Ayah is about the treaty at Al-Hudaybiyyah, which resulted in great goodness, including people embracing Islam in large crowds and having the chance to meet each other openly. During that time, the believers preached to the idolators and thus beneficial knowledge and faith spread all around. Allah's statement,
لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ
(That Allah may forgive you your sins of the past and the future, ) contains one of the special virtues of the Messenger ﷺ, and no one else shares this honor with him. There is not an authentic Hadith that states that any person other than the Messenger ﷺ earned forgiveness for all of his sins of the past and future on account of performing good deeds. This, indeed, is a great honor for the Messenger of Allah ﷺ , who fulfilled the requirements of Allah's obedience, righteousness and straightness at a level never surpassed by a human being in past generations, nor will it ever be surpassed in the generations to come. Muhammad ﷺ is the perfect human being and the leader and chief of all mankind in this life and the Hereafter. And since he was, and will always be, the most obedient of Allah's creation to Him and the most honoring of Allah's commands and prohibitions, he said when his she- camel insisted on kneeling down,
«حَبَسَها حَابِسُ الْفِيل»
(He Who stopped the elephant, has stopped her too.) The Prophet then declared,
«وَالَّذِي نَفْسِي بِيَدِهِ لَا يَسْأَلُونِّي الْيَوْمَ شَيْئًا يُعَظِّمُونَ بِهِ حُرُمَاتِ اللهِ إِلَّا أَجَبْتُهُمْ إِلَيْهَا»
(By the Name of Him in Whose Hand my soul is, this day, if they ask me anything which will respect the ordinances of Allah, I will grant it to them.) And when the Messenger obeyed Allah and accepted the peace offer from the Quraysh, Allah the Exalted said to him,
إِنَّا فَتَحْنَا لَكَ فَتْحاً مُّبِيناً لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ
(Verily, We have given you a manifest victory. That Allah may forgive you your sins of the past and the future, and complete His favor on you,) in this life and the Hereafter,
وَيَهْدِيَكَ صِرَطاً مُّسْتَقِيماً
(and guide you on the straight path,) with the glorious legislation and the straight religion that He ordains on you,
وَيَنصُرَكَ اللَّهُ نَصْراً عَزِيزاً
(And that Allah may help you with strong help.) due to your obedience of the orders of Allah, the Exalted and Most Honored; Allah will elevate your status and give you victory above your enemies. An authentic Hadith states,
«وَمَا زَادَ اللهُ عَبْدًا بِعَفْوٍ إِلَّا عِزًّا. وَمَا تَوَاضَعَ أَحَدٌ للهِ عَزَّ وَجَلَّ إِلَّا رَفَعَهُ اللهُ تَعَالَى»
(No servant pardons but Allah grants him honor, and none humbles himself for Allah except that Allah the exalted and sublime raises him (in rank).) `Umar bin Al-Khattab said, "You will never punish someone who disobeyed Allah with you better than obeying Allah the Exalted and Most Honored with him."
Mi ćemo, Poslaniče, dati da pobijediš svoje neprijatelje pobjedom jasnom i velikom! Pod izrazom “pobjeda” ovdje se misli na potpisivanje mirovnog sporazuma na Hudejbiji.
Preliminary Remarks
According to the consensus of scholarly opinion of Sahabah (Companions ؓ of the Holy Prophet ﷺ), Tabi` in (Pupils of Sahabah) and the leading authorities on Qur'anic commentary, the Surah was revealed when, after signing the Treaty of Hudaibiyah, the Holy Prophet ﷺ was on his way back to Madinah, in the 6th year of Hijrah in the month of Dhul-Qa` dah. In other words, the Holy Prophet ﷺ with a party of his Companions ؓ set out for Makkah with the intention of performing the ` Umrah. When he approached the sanctuary of Makkah he halted at a place called Hudaibiyah.
The Quraish, however, debarred his entry into Makkah. Later they were willing to compromise that he must go back home that year and make up for the missed ` Umrah the following year. Many companions, especially Sayyidna ` Umar ؓ ، were greatly upset but the Holy Prophet ﷺ accepted it under Divine direction because he felt that this would pave the way to Muslim success. The details are set out later in the Surah. When the Holy Prophet ﷺ put off his Ihram, this Surah was revealed on his return journey from Hudaibiyah in which it is pointed out that his vision is true which will most certainly be fulfilled at the appropriate time. But this is not the right time for it. It will happen after the conquest of Makkah. The Treaty of Hudaibiyah in this Surah is described as "an open victory" because this Treaty was in fact the forerunner of the conquest of Makkah. Sayyidna ` Abdullah Ibn Masud ؓ and some other Companions say "you think the conquest of Makkah is 'Victory' but we regard "The very Treaty of Hudaibiyah as the real 'Victory'. Likewise Sayyidna Jabir ؓ says "We think the Treaty of Hudaibiyah is 'Victory'. Bara' Ibn ` Azib says "You think 'Victory' refers to the conquest of Makkah. No doubt, it does, but we think the Pledge of Ridwan on the occasion of Hudaibiyah is the real 'Victory' where the Companions ؓ [ some 1400] were asked by the Holy Prophet ﷺ under an acacia tree to declare on solemn oath that they would stand by him at all costs and would fight under his banner to the bitter end. The Pledge of Jihad is referred to later on in this Surah. (Ibn Kathir) As mentioned earlier, this Surah was revealed on the occasion of Hudaibiyah, and since some parts of this incident are referred to in this Surah, it seems pertinent to first give details of this incident. Tafsir Ibn Kathir elaborates on the event and gives many small details. Tafsir Mazhari develops it even more elaborately. He has, on this occasion, written about fourteen pages, narrating the story from the beginning to the end with reference to authentic collections of Hadith. The narrative comprises many miracles, pieces of advice, and educational, religious and political points of wisdom. We intend to give the details of those parts of the narrative which are referred to in the Surah itself, or are profoundly relevant to the Surah, so that it may facilitate the understanding of those verses which are related to the incident. The details given below are mainly adopted from Tafsir Mazhari, and reference is made to other commentaries from where other details are taken.
The Event of Hudaibiyah:
Hudaibiyah is a plain situated outside Makkah on the way to Jeddah which is very close to the boundaries of Haram. It is now called Shumaisiyy. This is the site where the incident took place.
Part [ 1]: The Prophet's (علیہم السلام) Vision
It is reported by Ibn Jarir, ` Abd Ibn Humaid, Baihaqi, and others that the Holy Prophet ﷺ saw in a dream in Madinah that he had gone to Makkah with his Companions, entered it peacefully and performed the ` umrah (shorter pilgrimage). He and his Companions put off their pilgrim-garb and, according to the rule, some had their heads shaven and others had their hair cut short. The Holy Prophet ﷺ then entered the House of Allah, and the key of the House fell into his hand. This part of the event is referred to later on in this Surah [ 48:27]. The dream of the Prophets ﷺ is not a mere dream or fiction. It is a Divine revelation, acting upon which is necessary. Therefore, this vision of the Holy Prophet ﷺ was not merely a dream, but a Divine inspiration which he had to strictly obey and follow. However, no time or date was specified for this. In fact, this vision was to be fulfilled at the time of the conquest of Makkah. But when the Holy Prophet ﷺ narrated this vision to his companions, they in their enthusiasm to visit Makkah and perform the tawaf (circumambulation) of the House, started preparations forthwith. When a party of the Companions was in full readiness to depart, the Holy Prophet ﷺ too made up his mind to accomplish his vision, since no time or date was specified, it is possible, he thought, that this purpose could be achieved instantly (Bayan-ul-Q, citing from Rah-u1-Ma’ ani).
Part [ 2]: The Prophet ﷺ invites his Companions and Bedouins to Join him: Some refused
It is reported on the authority of Ibn Said and others that when the Holy Prophet ﷺ and his Companions made up their mind to perform ` umrah, the Holy Prophet ﷺ had the apprehension that the pagans of Makkah might hinder them from performing ` umrah, and it was possible also that an armed clash might ensue. Therefore, he invited people from the neighbouring villages to join him for the pilgrimage. Many of the village bedouins refused to join him claiming that Muhammad ﷺ and his Companions wanted to push them into the jaws of death. They said that Muhammad and his Companions wanted to get them into an armed clash with Makkans who were superior to them in terms of weapons and power. They felt that as a result of this superiority, the Muslims would not come back alive (Mazhari).
Part [ 3]: Setting out for Makkah
According to the versions of Imam Ahmad, Bukhari, Abu Dawud, Nasa'i رحمۃ اللہ علیہم and others the Holy Prophet ﷺ before setting out for the journey, took a bath, put on his new clothes and mounted his camel Qaswa'. He was accompanied by his blessed wife 'Umm Salamah ؓ . A large number of the Muhajirin, Ansar and the village folks was with him. This constituted, according to most versions, 1400 people altogether. No one doubted that Makkah will be conquered on that day on account of the Holy Prophet's ﷺ vision, whereas they did not have any weapons except swords. The Holy Prophet ﷺ and his Companions ؓ set out for this journey on Monday at the beginning of Dhul-Qa'dah. He reached Dhul-Hulaifah and donned the pilgrim-robe with the intention of ` Umrah (Shorterned from Mazhari).
Part [ 4]: Preparing for Confrontation with Makkans
When the people of Makkah received news about the Prophet's ﷺ journey to Makkah with a large number of his Companions, they gathered together, and expressed their concern that if Muhammad was allowed entry into Makkah, the entire Arabia would be under the impression that the Makkans were subdued by him, while several battles had been fought between them and Muhammad. As such, they were not willing to allow him entry into the city. Thus they dispatched an advance cavalry towards Kura'-ul-Ghamim under the command of Khalid Ibn Walid [ who until then was not a Muslim ] to intercept him. The neighboring villagers were also attached to the cavalry, and the tribe of Banu Thaqif from Ta'if joined them as well. They pitched their tents in a place called Baldah. They pledged to debar the Holy Prophet ﷺ from entering into Makkah and to declare war against him.
A Strange and Simple Network of Communication
The enemies set up a network of communication from Baldah to the place where the Holy Prophet ﷺ had reached. They placed a few men on the top of each mountain to observe the movement, activity and position of the Holy Prophet ﷺ and inform the people on the adjacent mountain in a loud voice, they in turn relayed the message to the people on the next mountain, they would then convey the information to the third mountain, and so on. In this way they communicated the details of the Holy prophet's activities to the people of Baldah within a few minutes.
The Informants of Holy Prophet ﷺ
The Holy Prophet ﷺ dispatched Bishr Ibn Sufyan to Makkah in advance as a secret informer, so that he may secretly observe the activities and movements of the Quraish and keep him fully informed of their intentions and activities. When he returned from Makkah, he informed the Holy Prophet ﷺ that the Makkans were preparing for an all-out war. The Holy Prophet ﷺ expressed his regret that several wars had already weakened the strength of Quraish, and yet they would not give up fighting. The Prophet ﷺ said: "This was an ideal opportunity for them to leave me, and the other Arabs alone. If these Arabs had vanquished me, they would have accomplished their objective without any pain; and if I had vanquished them, one of two things could have happened - either they would have embraced Islam or if they intended to fight me they would have braced themselves to face me. But nobody knows what is wrong with them! By Him who has sent me with His commands, I shall never cease to fight them until my neck is separated from the rest of my body."
Part [ 5]: The Camel of the Holy Prophet ﷺ Refuses to Move
After that the Holy Prophet ﷺ gathered the people and delivered a sermon in which he consulted them whether they should start the fight against the enemies then and there, or press forward and make forced entry into Makkah, and "if they debar us we shall fight them." Sayyidna Abu Bakr and other companions ؓ said, "You have come out on a peaceful mission with the intention of visiting the House of Allah, not with the belligerent intention of fighting. Therefore, adhere to your peaceful intention. However, if anyone bars us from entering Makkah, then we shall fight."Sayyidna Miqdad Ibn Aswad رضی اللہ تعالیٰ عنہ stood up and said: "0 Allah's Messenger! We are not like the children of Israel who would say فَاذْهَبْ أَنتَ وَرَبُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ - { 5:24} 'So go, you and your Lord, and fight. As for us, we are sitting here'. We shall fight with you at all costs." Having seen the Companions' ؓ determination, Allah's Messenger ﷺ responded that they should press forward in the direction of Makkah in the name of Allah. When the Holy Prophet ﷺ approached the Holy City, and Khalid Ibn Walid and his cavalry noticed them moving forward in the direction of qiblah, he arrayed his army into regiments and stood up there like adamantine walls. Allah's Messenger ﷺ appointed ` Abbad Ibn Bishr ؓ as the commander of a unit that was arrayed in opposition, to Khalid Ibn Walid. In the meanwhile it was time for Zuhr Salah. Sayyidna Bilal ؓ called the adhan, and the Holy Prophet ﷺ led the congregation in prayer. Khalid and his cavalry looked on. Later on Khalid Ibn Walid said: "We lost a golden opportunity to wipe them out whilst they were praying. It does not matter, wait for another time, because soon they will be praying again." But in the meantime Jibra'il (علیہ السلام) brought down the injunction of Salat-ul-Khawf. Having made Allah's Messenger ﷺ aware of their intentions, he was shown how the army should be divided into two groups in times of danger. Allah's Messenger ﷺ followed the direction of the Qur'an. Each group performed the prayer in alternation. (When one group prayed, it was guarded and protected by the armed regiment who remained on the alert for a possible attack by the enemy. It took its turn when the praying group had finished.)
Part [ 6]: A Miracle at Hudaibiyah
When Allah's Messenger ﷺ ، was nearing Hudaibiyah, the forelegs of his she-camel (named Qaswa) slipped and it sat down. The Companions ؓ tried to urge it up, but in vain. The Companions thought that Qaswa was enraged, but Allah's Messenger ﷺ said that it was no fault of Qaswa nor is it its usual habit to do this. In fact, it has been stopped by the same One who had blocked the men of elephant. [ Probably Allah's Messenger ﷺ by then had discerned that the time was not up for the fulfillment of his vision.] With this discernment, Allah's Messenger ﷺ declared: "By Him in whose hand is Muhammad's life, today I shall accept all the demands of the Quraish in which the Symbols sanctified by Allah are held in full esteem." Then he called out the she-camel and it stood up. Allah's Messenger' ﷺ moved away from the spot where Khalid Ibn Walid was staying, and stationed himself on the other side of Hudaibiyah where there was very little water. Khalid Ibn Walid and the people of Baldah had occupied the places where water was available in abundance. Here a miracle of Allah's Messenger ﷺ shown by Allah Ta` ala. At this place there was a well in which very little water trickled. He rinsed his mouth in it, and got one of his arrows pitched therein. As soon as this happened, its water bubbled almost up to the brim of the well. People on the upper side of the well drew water and quenched their thirst.
[ 7]: Negotiation with the Deputations of the People of Makkah
In this way all the Companions were satisfied and settled there, and started negotiations with the people of Makkah through their deputations. First, Budail Ibn Warqa' [ who later on embraced Islam ] along with his companions paid a visit to Allah's Messenger ﷺ and informed him, as a well-wisher, that the entire Makkah had come out in full force to confront him. They have occupied all the water spots. "They will never allow you to enter into Makkah." He said. Allah's Messenger ﷺ replied, "We have not come to fight anyone. However, if they block us from performing ` umrah, we will fight". Then he repeated what he had said to his spy Bishr: "Several wars have weakened the Quraish. If they wish, a peace treaty could be arranged for a specified period of time, so that they may peacefully prepare themselves. In the meantime they should leave us and the rest of the Arabs alone. If these Arabs vanquish me, they would have accomplished their objective without any pain; and if I vanquish them, and they started entering into the fold of Islam, then the Quraish will have two options: either they too will embrace Islam, or if they will intend to fight me, they will have braced themselves to face me. But if they refuse this, then I swear by Him who has sent me with His commands, I shall never cease to fight them until my neck is left separated from the rest of my body." Budail, saying that he will convey the message to the Quraish leaders, went back. When he returned to the Quraish and communicated the Holy Prophet's ﷺ response, some of them did not want to even hear him, and were in a fit of war, while others, like ` Urwah Ibn Masud, the leader of his tribe, advised them to at least hear him. Then when Budail conveyed the message of the Holy Prophet ﷺ ، ` Urwah said to the leaders of Quraish that Muhammad's suggestions were fair and satisfactory, and therefore, they should be accepted. He opted to negotiate and asked for their permission to confer with the Holy Prophet ﷺ with the aim of reaching an agreement of peace. Thus the second person to pay a visit to the Holy Prophet ﷺ in an attempt to negotiate was ` Urwah who said to the Holy Prophet ﷺ : "If you wipe out your own people, the Quraish, will it be good for you? Have you ever heard anyone destroying his own people?" Then there was a heated and protracted parleys between ` Urwah and the Companions ؓ ، and while this was going on, ` Urwah observed that when the Holy Prophet ﷺ performed his ablutions, his companions would not allow the water to fall on the ground but would rub it on their bodies and clothes. When the Holy Prophet ﷺ spoke, they would lower their voices. ` Urwah went back to the Quraish leaders, and described the whole scenario to them, adding that "I have been to the courts of the Caesar and Khosroes, and the Negus also, but by God, never have I seen any people so devoted to a king as are the Companions ؓ of Muhammad ﷺ to him. He is suggesting a correct proposal, and I suggest that you accept it." But the people replied that they could not accept it; "Muhammad must go back this year, and may come again the following year." When ` Urwah's suggestion was not accepted, he returned with his people. After him a person by the name of Jails Ibn ` Alqamah, the leader of the bedouins, visited the Holy Prophet ﷺ . He saw the Companions in pilgrim-robes with sacrificial animals. He too returned and explained to his people that these people had come to perform their ` Umrah in the House of Allah. "It is not proper in any way to debar them." The people did not pay heed to his suggestion either. He too went away back with his deputation. A fourth person arrived to confer with the Holy Prophet ﷺ and persuade him to give up his intention to enter Makkah. But the Holy Prophet ﷺ repeated the same reply to this deputation that he had made to Budail and ` Urwah. He went back to Quraish and communicated the Holy Prophet's ﷺ reply to them.
Part [ 8] : Sayyidna ` Uthman ؓ Despatched as a Special Envoy
Imam Baihaqi reports on the authority of ` Urwah Ibn Zubair that when Allah's Messenger ﷺ settled in Hudaibiyah, it unnerved the Quraish. He decided to send an envoy with the message that he had not come to fight, but to perform ` Umrah. Therefore, they should not block his way. He called upon Sayyidna ` Umar ؓ for this task. He said, "Quraish are my implacable enemy, because they are fully aware of my ardent support for Islam, and there is not a single member of my tribe in Makkah that will support me. As a result, I will not be able to change their mind. I propose the name of ` Uthman ؓ for this task. He is the most appropriate person who, because of his tribe, holds a special power and honour in the whole of Makkah." Allah's Messenger ﷺ accepted the proposal and sent off Sayyidna ` Uthman ؓ for the task. He also advised him to visit the socially and economically disabled Muslim men and women who were not able to migrate from Makkah and were suffering hardships. He was to console them that they should not be distressed. Soon, Allah willing, Makkah will be conquered and their difficulties will end. First, Sayyidna Uthman ؓ went to those people who had gathered in Baldah to block the way of the Holy Prophet ﷺ and confront him. He communicated to them the same message that was conveyed to them by Budail and Urwah. They replied that they had heard the message and that it was not acceptable. Having received their reply, he attempted to get into Makkah. Aban Ibn Said [ who later on embraced Islam ] met him and welcomed him warmly. He took him into his refuge and allowed him to convey his message anywhere in Makkah without any fear of hindrance. Then he gave his mount to Sayyidna ` Uthman رضی اللہ تعالیٰ عنہ which he rode and entered Makkah, because his tribe Banu Said was eminently powerful.
Sayyidna ` Uthman ؓ met each one of the Quraish leaders, and conveyed the Holy Prophet's ﷺ message: "We have not come to fight, but to perform ` umrah. After completing the rites of pilgrimage we shall return home. Indeed, if the road is blocked, we shall fight. Quraish themselves have been debilitated by several wars. Therefore it would be to their advantage to leave us and other Arabs alone. Then we shall see who overpowers the other. If the Arabs overpower us, then their objective would be accomplished. If we overpower them, then too they will have a choice to fight at that stage. During this time they will have the opportunity to improve and preserve their strength." But they rejected his proposal. Then ` Uthman ؓ visited the helpless Muslims and conveyed to them the Holy Prophet's ﷺ message. This communication pleased them immensely, and they asked him to convey their salam to the Holy Prophet ﷺ . Having communicated the Holy Prophet's ﷺ message, the Makkans allowed Sayyidna ` Uthman ؓ to perform the tawaf of the House if he wished. But he refused saying he would not do that unless the Holy Prophet ﷺ would have first performed it. ` Uthman ؓ stayed in Makkah for three nights, and continued to invite the Quraish leaders to accept the Holy Prophet's ﷺ message.
Part [ 9]: Tension between Quraish and Muslims: Seventy Makkans Captured
In the meanwhile Quraish selected fifty men and asked them to be on the look-out for the Holy Prophet ﷺ . As soon as they find an opportunity, their task was to assassinate him. Whilst the men were on the look-out for the Holy Prophet ﷺ ، Muhammad Ibn Maslamah, the Holy Prophet's ﷺ body-guard, captured them and brought them to the Holy Prophet ﷺ . On the other hand, Sayyidna ` Uthman ؓ was already in Makkah and ten more Muslims joined him in the Holy City. When the Quraish heard that fifty of their men have been captured, they detained ` Uthman and other Muslims. A cavalry of Quraish marched towards the Muslim caravan and shot arrows and threw stones at them. One Companion - Ibn Zanim by name - was martyred. The Muslims captured ten of the Quraish horse-riders. In the meantime a rumour reached the Holy Prophet ﷺ that ` Uthman ؓ has been assassinated.
Part [ 10]: The Pledge of Ridwan
Having received this rumour, the Holy Prophet ﷺ gathered his Companions ؓ under an acacia tree and took a solemn pledge from them that they would fight the Quraish to the last breath of their lives. This pledge came to be known as bai` at-ur-Ridwan, which signified those lucky people who had taken the oath had obtained Allah's pleasure. This is referred to later on in the Surah. Authentic Prophetic Traditions speak eminently of the people who participated in this pledge. Since ` Uthman ؓ was on a mission to Makkah under the direction of the Holy Prophet ﷺ ، he was absent at the time of the solemn pledge. So the Holy Prophet ﷺ placed one of his own hands on the other hand of his and said, "This is ` Uthman's pledge." This illustrates the distinction of Sayyidna ` Uthman ؓ .
Part [ 11]: Peace Treaty at Hudaibiyah
A distinct event or episode of the scenario of Hudaibiyah is that through, the grace of Allah, the Quraish were overawed and subdued by the Muslims. As a result, they themselves were then willing to make peace. Thus they sent three of their men as representatives, namely, Suhail Ibn ` Amr, Huwaitib Ibn ` Abdul ` Uzza and Mikraz Ibn Hafs. (Later the first two of the representatives embraced Islam.) They apologised to the Holy Prophet ﷺ on behalf of their people. Suhail Ibn ` Amr said to the Holy Prophet "The report that ` Uthman and his companions have been killed is absolutely false. They are being sent to you. Set free our men you have captured." The Holy Prophet ﷺ set them free. It is recorded in Musnad of Ahmad and Sahih of Muslim on the authority of Sayyidna Anas ؓ that verse 24 of this Surah هُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنكُمْ refers to this episode. Then Suhail and his deputation went to Quraish and described to them the amazing scene of bai'at-ur-Ridwan where the Sahabah showed their readiness to lay down their lives and willingness to make the supreme sacrifice. The opinion-makers of Quraish suggested that nothing would be better for them than they would compromise on Muslims' retiring that year without entering Makkah, but the Holy Prophet ﷺ and his Companions ؓ may visit Makkah the following year only for three days to perform ` Umrah. On that occasion they may slaughter the sacrificial animals and put off their pilgrim-robes, otherwise the impression created would be that attempts were made to block the Holy Prophet's ﷺ way, but he forced his entry into Makkah, which would be tantamount to a humiliating defeat for them. When Suhail arrived again with message, the Holy Prophet ﷺ said, "It seems that Quraish has decided to make peace. That is why they have sent Suhail again. "The Holy Prophet ﷺ sat up cross-legged. Two of his Companions, ` Abbd Ibn Bishr and Salamah, ؓ armed themselves with weapons and stood on his sides to guard him. Suhail came, whilst sitting courteously in front of him, delivered the message of Quraish. The Companions ؓ generally were not happy to put off the pilgrim-garb without performing ` Umrah. They spoke harshly to Suhail - the voices sometimes became loud and at other times low. ` Abbad Ibn Bishr reprimanded Suhail for raising his voice in the presence of the Holy Prophet ﷺ . After heated and protracted parleys, the Holy Prophet ﷺ agreed to enter into Peace Treaty. Suhail wanted to have the Peace Treaty reduced to writing. The Holy Prophet ﷺ called Sayyidna ` Ali رضی اللہ تعالیٰ عنہ and dictated to him to write the words, بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ bismil- lahir-rahmanir-rahim. Suhail objected to this - saying that the words rahman and rahim do not exist in our idiom. He said they should write the words that used to be written before, that is, بِاسمِکَ اَللّٰھُمَّ bismika- allahumma. The Holy Prophet ﷺ agreed to this and asked Sayyidna ` Ali ؓ to write "This is the Peace Treaty into which Muhammad, the Messenger of Allah entered." Suhail objected to this as well, and argued that they did not recognise him as the 'Messenger of Allah'. If they had, they would never have prevented him from visiting Allah's House. There should be no such expression in the Treaty that would be in defiance of any party's belief system. Therefore, it should read Muhammad, the son of ` Abdullh. The Messenger of Allah ﷺ granted this and dictated to Sayyidna ` Ali ؓ to erase the words, 'the Messenger of Allah' and replace it with 'the Son of ` Abdullah.' Sayyidna ` Ali ؓ ، despite being an embodiment of obedience, said he could not erase the attributive title rasul [ Messenger ] of Allah from his name. Sayyidna ` Usaid Ibn Hudair and Sa'd Ibn ` Ubadah ؓ withheld Sayyidna 'Ali's ؓ hand so that he might not rub the attributive title out. He should not write any appellation with his name other than the rasul [ Messenger ] of Allah. "If they do not accept it, then the sword will decide the matter" they said. Voices arose all around. Despite the fact that the Messenger of Allah was an Ummi who had never written before, took the document in his hand and wrote with his own pen the following preamble:
ھٰذا ما قضی محمد بن عبداللہ وسھیل بن عمر و اصلحا علی وضع الحرب عن النّاس عشر سنین یأ من فیہ النّاس ویکف بعضھم عن بعض
"This is the Treaty into which Muhammad the Son of ` Abdull and Suhail Ibn ` Amr entered. They agree that war shall be suspended for ten years, during which time people would be able to live peacefully and no party would indulge in any hostility against the other."
The Messenger of Allah ﷺ wanted that the treaty should have a clause to the effect that the Muslims would not be hindered from performing tawaf that year, but Suhail swore by God to say that it was not possible. The Messenger of Allah ﷺ conceded that to him. Suhail then inserted his own clause: if a Makkan [ even if he is a believer ] were to go over to Muhammad without his guardian's permission, he shall be sent back to his guardian; but should any of Muhammad 's followers return to the Quraish, he shall not be sent back. At this, the common Muslims raised their voices and exclaimed that it was not tolerable to send one of their own Muslim brethren back to the pagans. However, the Messenger of Allah ﷺ accepted this clause as well, and explained that if any of the believers is gone over to the Quraish of his own accord, Allah has distanced him from the Muslims, and they should not bother about him. If any of their men comes over to the Muslims and they send him back to the pagans, Allah will pave the way for him.
Sayyidna Bara' ؓ summarises that the Treaty contained three clauses: [ 1] If anyone during that period from among the Quraish went over to the Holy Prophet ﷺ ، without his guardian's permission, he would return him to them; [ 2] if a Companion of the Holy Prophet ﷺ came over to the Quraish, they would not return him; and [ 3] the Holy Prophet ﷺ ، together with his men, should retire that year, and visit Makkah the following year only for three days to perform ` Umrah, but they shall carry no arms save sheathed swords. Towards the end of the Treaty, the concluding statement was appended: "This Agreement between the people of Makkah and the Messenger of Allah ﷺ is a guarded document which none shall violate. Whosoever would like to join the Holy Prophet ﷺ and make himself a party to the Treaty from his side, shall have the liberty to do so; and likewise whosoever would like to join the Quraish and make himself a party to the Treaty from their side, shall have the liberty to do so.
As soon as this proclamation was made, Banu Khuza'ah jumped at the opportunity, and entered into alliance with the Holy Prophet ﷺ ، but Banu Bakr, on the other hand, sided with the Quraish and allied themselves with them.
Terms and Provisions of the Treaty Upset the Companions
The Muslims were noticeably perturbed over the terms of the Treaty that were apparently tilted against their interests. Sayyidna ` Umar ؓ exclaimed in extreme grief and indignation: "0 Messenger of Allah! are you not the True Prophet of Allah?" He replied: "Why not!" Then Sayyidna ` Umar ؓ asked: "Are we not on the right path and they on the wrong?" He replied: "Why not!" Sayyidna ` Umar ؓ asked: "Is it not a fact that our martyrs are in the Paradise and their slain ones in the Fire?" He replied: "Why not!" Sayyidna ` Umar ؓ then said: "Why should we submit to this humiliation and return without observing ` Umrah or Allah decides the matter through war?" The Messenger of Allah ﷺ replied: "I am the servant of Allah and His Messenger. I can never violate His command. He will never destroy me. He is my Helper. Sayyidna ` Umar ؓ posed more questions to the Prophet ﷺ : "0 Messenger of Allah! did you not promise us that we would visit Allah's House and perform tawaf?" He replied: "Yes, indeed, I did promise, but did I promise that it will happen this year?" Sayyidna ` Umar ؓ replied: "No, you did not promise that." The Messenger of Allah ﷺ responded: "The event will definitely happen as I promised. You will visit the House and perform the tawaf."
Sayyidna ` Umar Ibn Khattab ؓ kept quiet, but his grief and indignation did not subside. After the Messenger of Allah ﷺ ، he went to Sayyidna Abu Bakr ؓ and repeated his questions to him as he had posed them to the Holy Prophet ﷺ . He replied that the Prophet ﷺ is the servant of Allah and His Messenger. He is not at liberty to violate any Divine decree. Allah is his Helper. Therefore, hold on to his stirrup until the last breath of your life. By Allah! he is on the path of Truth. In short, Sayyidna ` Umar ؓ was in intense grief and pain because of the seemingly unfavourable terms and provisions of the Treaty. In fact, he is reported to have said: " I never gave way to doubt since I embraced Islam, but on this occasion I could not avoid it." (Transmitted by Bukhari) Sayyidna Abu ` Ubaidah ؓ allayed his misgivings and suggested to seek refuge with Allah from the evils of Shaitan. Sayyidna ` Umar ؓ said: "I seek refuge in Allah from the evils of the Shaitan." He says that since he realised his misgivings, he continued to observe voluntary prayers, keep voluntary fasts, emancipate slaves and give alms, so that Allah may pardon his error.
The Case of Abu Jandal: The Prophet's ﷺ Commitment to the Treaty
The terms and provisions of the Treaty had just been concluded, and Companions ؓ were still grieving over them. Suhail Ibn ` Amr was the chief negotiator on behalf of Quraish. Abu Jandal was Suhail's son. He embraced Islam and was imprisoned by his father. He used to persecute him harshly; fetters were put about his ankles; and there were signs of violence on his body. He could not bear the persecution, so somehow he managed to escape to the Holy Prophet ﷺ and sought asylum. Some of the Muslims went forward and granted him the asylum. Suhail yelled out: "This is the first instance of the violation of a proviso of the Treaty. If he is not returned, I shall never accept any of the other provisions in the document". The Holy Prophet ﷺ had already entered into the Treaty and was bound by its terms and provisions, therefore he called Abu Jandal and asked him to be patient for a little while longer. Soon Allah will pave the way for him and other helpless Muslims, who are detained in Makkah, to live in easier circumstances and in a peaceful atmosphere. This case of Abu Jandal really rubbed salt into the wound or added fuel to the fire. The Companions ؓ were sure that Makkah will be conquered instantaneously, but when they experienced the apparently unfavourable situation, their grief and disappointment knew no bounds. They were on the brink of disaster and ruination. However, the Treaty was concluded, and on behalf of the Muslims Abu Bakr, ` Umar, ` Abdur-Rahman Ibn ` Awf, ` Abdullah Ibn Suhail Ibn ` Umar, Sa'd Ibn Abi Waqqas, Muhammad Ibn Maslamah, ` Ali Ibn Abi Talib and others رضی اللہ تعالیٰ عنہم had appended their signatures. Likewise on behalf of the idolaters, Suhail and a few others appended their signatures.
Putting Off the Pilgrim-Garb and Slaughtering the Sacrificial Animals
When the document was finalised, the Holy Prophet ﷺ addressed the Companions ؓ ، and asked them to slaughter their sacrificial animals in that very place, shave their heads and put off the pilgrim-robes, but they were so overwhelmed by grief that no one moved from his position to comply. This depressed the Holy Prophet ﷺ ، and he went up to his blessed wife Umm Salamah ؓ and expressed his grief to her. She gave him the most apt advice, saying: "Do not reprimand them at this time, because they are acutely grieved by the terms of the Treaty and by returning without observing ` Umrah. Call the barber in the presence of all, and get your own head shaved, put off your pilgrim-garb and slaughter your own camel." He followed her advice. When the Companions ؓ saw this, they followed suit. They started shaving each other's head, slaughtered their animals and put off their pilgrim-robes. The Holy Prophet ﷺ earnestly supplicated for all.
The Holy Prophet ﷺ stayed on the plain of Hudaibiyah for nineteen days and, according to other versions, twenty days. He then started his return journey. With his Companions ؓ he ﷺ first went to Marr Zahran, and then arrived in ` Usfan. When they reached here, their provisions were depleted: very little food and water had been left for them. The Holy Prophet ﷺ spread a dining-sheet and asked everyone to put the little they had on the sheet. In this way the left-overs were collected on the sheet. There were 1400 people: they all sat around the sheet, the Holy Prophet ﷺ supplicated and asked them to eat. The noble Companions ؓ report that 1400 people ate to the full and in addition they filled their bowls - yet nothing had diminished. This was the Holy Prophet's ﷺ second miracle that appeared on this plain. The Holy Prophet ﷺ ، seeing this, was highly delighted.
The Noble Companions' Strength of Faith and Obedience of the Holy Prophet ﷺ Tested Once Again
It was noticed in the foregoing sections that the Companions ؓ were extremely unhappy at the terms and provisions of the Treaty. They found it even more difficult and painful to return without performing ` Umrah or fighting a war. It was their strength of faith that despite all odds and the awkward situations they persisted in their faith in and obedience of the Holy Prophet ﷺ . On his way back from Hudaibiyah, at Kura'-ul-Ghamim Surah Al-Fath was revealed which the Prophet ﷺ recited to the blessed Companions ؓ . Despite the terms and provisions of the Treaty and returning home without ` Umrah wounding their hearts, this Surah calls the trip "a manifest Victory". Sayyidna ` Umar ؓ could hardly contain himself and inquired: "Messenger of Allah! is this 'victory'?" He replied: "By Him in whose Hand is my life, this is indeed 'a manifest Victory'!" The noble Companions ؓ submitted to him and thus were assured that it was "a manifest Victory".
The Effects and Advantages of the Treaty
One immediate effect of this Treaty was that the misplaced obstinacy of Quraish and their followers became manifest, and a schism arose among themselves, and they were divided into different groups as a result of differences in thinking and attitudes. Budail Ibn Warqa' separated himself with his comrades from the Quraish. Following his example, ` Urwah Ibn Masud separated with his group.
Secondly, the Quraish of Makkah were highly impressed by the unparalleled self-sacrifice of the noble Companions ؓ . They were also profoundly touched by the unwavering obedience of, and love and reverence for, the Holy Prophet ﷺ . This inclined them to make peace. This was an ideal opportunity for them to wipe out the Muslims, because they were at home with all its conveniences, and the Muslims were on a journey with all its inconveniences. The Quraish had captured all the water spots, whereas the Muslims had to occupy waterless spots - lacking in foodstuffs. They were in full force, whereas the Musims were ill-equipped in weaponry. Allah infused terror into their hearts. Many members of their group had the opportunity to meet and mingle with the Holy Prophet ﷺ ، as a result the cheerfulness of Islamic faith was infused into their hearts. Later on they embraced it.
Thirdly, the Peace Treaty made the road safe and secure. The way was opened for the Holy Prophet ﷺ and the blessed Companions ؓ to call the people towards Islam. Arab delegations visited the Holy Prophet ﷺ . The blessed Companions ؓ ، together with the Holy Prophet ﷺ ، spread Islam rapidly in every nook and corner. Letters were sent to the rulers of the world - inviting them to the call of Islam. Some of the prominent rulers were impressed. On the occasion of Hudaibiyah, there were not more than 1500 Muslims with him, despite the Holy Prophet's ﷺ general invitation for all Muslims to join him to observe ` Umrah. But after the Treaty, people entered Allah's religion in throngs. In the year 7 Hijri Khaibar was conquered, and considerable amount of booty fell into the hands of the Muslims. This strengthened their material power. Hardly two years had passed during which time an unprecedented large number of people joined the Islamic camp. When the Quraish violated the terms of the Treaty, the Holy Prophet ﷺ secretly started preparing for the conquest of Makkah. The Quraish came to know about this, and were unnerved. They sent Abu Sufyan to apologise and to negotiate the renewal of the Treaty, but the Holy Prophet ﷺ refused. As a result of violation by the Quraish of the terms of the Treaty, the Holy Prophet ﷺ within twenty-one months marched towards Makkah with ten thousand strong faithful soldiers of Allah. The Quraish were so overwhelmingly subdued that no fighting took place. There are differing views among the leading jurists whether Makkah was conquered by force of arms or by peaceful means. Nevertheless while in Makkah, the Holy Prophet ﷺ had the following announcement made: "Whoever shuts his door shall be safe; whoever enters the mosque shall be safe; whoever enters Abu Sufyan's house shall be safe." This announcement made them concerned about saving themselves. This, on the part of the Holy Prophet ﷺ ، was a master-stroke of political sagacity, strategy and ingenuity. As a result, no fighting took place. In sum, Makkah was conquered easily and very comfortably. Thus the Holy Prophet's" ﷺ vision turned into a reality. The Companions ؓ fearlessly performed the tawaf of the House, then had their heads shaved or cut short, the Holy Prophet ﷺ ، together with his Companions ؓ ، then entered the Ka'bah where he received its keys. At that moment, the Holy Prophet ﷺ addressed Sayyidna ` Umar Ibn al-Khattab ؓ in particular and other Companions ؓ in general, saying: "This is the incident that I have been narrating to you." On the occasion of the Farewell Pilgrimage, the Holy Prophet ﷺ repeated his address to Sayyidna ` Umar Ibn Khattab ؓ who replied: "Undoubtedly there is no better and greater 'Victory' than the Treaty of Hudaibiyah." Sayyidna Abu Bakr ؓ believed from the very outset that the Treaty of Hudaibiyah was indeed the 'Victory', but people did not have the insight and foresight to discern the reality that was determined between Allah and His Messenger ﷺ . Allah does not do anything because of people's impatience. Instead, He does what His wisdom demands that everything should take place at the right moment. Therefore, 'a manifest Victory' in this Surah refers to the Treaty of Hudaibiyah.
These were the most important elements of the event of Hudaibiyah. This will facilitate the understanding of forthcoming verses of this Surah.
Te he otorgado, Mensajero, una clara victoria mediante el Tratado de Hudaibiia.
"Sesungguhnya Kami telah memberikan kepada kamu keme-nangan yang nyata, supaya Allah memberi ampunan kepadamu terhadap dosa yang telah lalu dan yang akan datang serta menyem-purnakan nikmatNya atasmu dan memimpin kamu kepada jalan yang lurus, dan supaya Allah menolongmu dengan pertolongan yang kuat (banyak)." (Al-Fath: 1-3).
Madaniyyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1) Kemenangan yang disebut di atas adalah Perjanjian Hudaibiyah yaitu ketika kaum musyrikin mencegah Rasulullah a yang hendak melaksanakan umrah sebagaimana yang tertera dalam kisah yang panjang.[90] Di akhir kisahnya Rasulullah a berdamai dengan mereka untuk tidak berperang di antara kedua belah pihak dalam waktu sepuluh tahun. Rasulullah a umrah pada tahun mendatang, bagi siapa pun yang ingin masuk dalam pihak kaum Quraisy dipersilahkan dan bagi siapa pun yang ingin masuk dalam pihak Rasulullah a dipersilahkan. Dampak baik dari perjanjian ini adalah ketika semua pihak saling memberi rasa aman satu sama lain, kawasan dakwah untuk agama Allah r pun semakin luas, sehingga semua orang yang ingin masuk Islam di wilayah mana pun kala itu bisa melakukannya, dan dimungkinkan bagi yang memiliki tekad bulat untuk mendalami hakikat Islam. Kemudian pada waktu itu orang-orang pun masuk ke dalam Agama Allah سبحانه وتعالى secara bergelombang, dan karena itulah disebut oleh Allah سبحانه وتعالى seba-gai kemenangan dan juga kemenangan nyata, yaitu kemenangan yang jelas dan nampak. Karena yang dimaksudkan dari penaklukan negeri-negeri kaum musyrikin adalah agar Agama Allah سبحانه وتعالى tegak dan kaum Muslimin meraih kemenangan di mana hal ini tercapai dalam kemenangan tersebut.
(2) Atas kemenangan itu, Allah سبحانه وتعالى menyebutkan beberapa hal berikutnya seraya berfirman, ﴾ لِّيَغۡفِرَ لَكَ ٱللَّهُ مَا تَقَدَّمَ مِن ذَنۢبِكَ وَمَا تَأَخَّرَ ﴿ "Su-paya Allah memberi ampunan kepadamu terhadap dosa yang telah lalu dan yang akan datang," hal itu disebabkan –wallahu a'lam– karena dampak baik perjanjian Hudaibiyah berupa berbagai ketaatan dan banyaknya orang yang masuk ke dalam Agama Allah سبحانه وتعالى, dan juga karena kesabaran Rasulullah a dalam menanggung beban butir-butir perjanjian yang tidak akan bisa dipikul melainkan oleh rasul-rasul yang memiliki keteguhan hati. Dan inilah salah satu kehebatan dan karamah Rasulullah a, yaitu dosa-dosa beliau yang telah ber-lalu dan yang akan datang telah diampuni oleh Allah سبحانه وتعالى , ﴾ وَيُتِمَّ نِعۡمَتَهُۥ عَلَيۡكَ ﴿ "serta menyempurnakan nikmatNya atasmu," dengan mengokoh-kan Agamamu dan memberikan kemenangan kepadamu atas musuh-musuhmu serta memperluas dakwahmu, ﴾ وَيَهۡدِيَكَ صِرَٰطٗا مُّسۡتَقِيمٗا ﴿ "dan memimpin kamu kepada jalan yang lurus," dengan jalan itu engkau mendapatkan kesenangan dan keberuntungan abadi.
(3) ﴾ وَيَنصُرَكَ ٱللَّهُ نَصۡرًا عَزِيزًا ﴿ "Dan supaya Allah menolongmu dengan pertolongan yang kuat," yaitu pertolongan yang kuat yang dengannya Islam tidak akan tergoyahkan, justru akan diperoleh kemenangan sempurna serta menundukkan, merendahkan serta mengurangi jumlah orang-orang kafir, di samping terpenuhi dan berkembang-nya kekuatan kaum Muslimin serta banyaknya harta mereka. Selanjutnya Allah سبحانه وتعالى menyebutkan dampak baik perjanjian ini atas orang-orang Mukmin seraya berfirman,
1- Şüphesiz Biz sana apaçık bir fetih/zafer ihsan ettik.
2- Böylece Allah senin geçmiş ve gelecek günahlarını bağışlasın, üzerindeki nimetini tamamlasın, seni dosdoğru bir yola iletsin;
3- Ve Allah, seni şerefli ve üstün bir zafere ulaştırsın.
(Medine’de inmiştir. 29 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1. Burada sözü geçen fetih/zafer, Hudeybiye Sulhüdür. Siret kitaplarında uzunca anlatıldığı üzere Rasûlullah sallallahu aleyhi ve sellem, umre yapmak üzere Mekke’ye geldiğinde müşriklerin onu umreden alıkoymuştur.[21] Sonunda Rasûlullah sallallahu aleyhi ve sellem, onlarla on yıllığına “biribirleri ile savaşmamak ve gelecek yıl umre yapmak üzere, ayrıca isteyenlerin Kureyşliler tarafında isteyenlerin de Rasûlullah sallallahu aleyhi ve sellem tarafında bu antlaşmaya katılabileceği” esasları üzerinde onlarla sulh yaptı.
Bunun büyük bir fetih/zafer oluş sebebine gelince bu dönemde insanlar birbirlerine güvenince Allah’ın dinine davet alanı genişledi. Her mü’min nerede olursa olsun, buna imkân buldu. Ayrıca İslâm’ın hakikatini bilmek isteyenler de bunu öğrenme fırsatı buldular.
Bu süre zarfında insanlar Allah’ın dinine kitleler halinde girdiler. Bundan dolayı Yüce Allah, buna “fetih/zafer” adını vermiş ve bunun “apaçık bir fetih” vasfına sahip olduğunu dile getirmiştir.
Çünkü müşriklerin ülkelerini fethetmekten kasıt, Allah’ın dinini güçlendirmek ve müslümanların zafer kazanmalarını sağlamaktır. İşte böyle bir fetih, bu sulh ile gerçekleşmiş oldu.
2. Yüce Allah, bu fethin birtakım sonuçlarını da dile getirmiş ve şöyle buyurmuştur:“Böylece Allah senin geçmiş ve gelecek günahlarını bağışlasın.” Bu -Allah en iyi bilir ama- böyle bir fetih sebebi ile husule gelen pek çok itaatler ve dine pek çok girişlerin olması, ayrıca Rasûlullah sallallahu aleyhi ve sellem’in, ancak peygamberlerin “ulu’l-azm” olanlarından birisinin katlanabileceği şartları kabul etmesi dolayısı iledir.
Yüce Allah’ın Rasûlünün geçmiş ve gelecek günahlarını bağışlamış olması, peygamber efendimizin şanının yüceliğini ve değerini ortaya koyan en büyük hususlardandır.
“Üzerindeki nimetini” dinini, güçlü ve aziz, seni de düşmanlarına karşı muzaffer kılmak ve dininin hakim olduğu alanı genişletmek sureti ile “tamamlasın, seni” kendisi vasıtası ile ebedi mutluluğa ve sonsuz kurtuluşa nail olacağın “dosdoğru yola iletsin;”
3. “Ve Allah, seni şerefli ve üstün” İslâm’ın sarsılmasına imkân vermeyecek şekilde güçlü bir “zafere ulaştırsın.” Bu sayede tam bir zafer sağlanır, kâfirlerin kökü kazınır, hepsi zelil olurlar, gerilerler. Diğer taraftan müslümanlar çoğalır, sayıları da malları da artar.
Daha sonra Yüce Allah, bu fethin mü’minler üzerindeki etkilerini de söz konusu ederek şöyle buyurmaktadır:
Tunay na Kami ay nagpawagi sa iyo, O Sugo, ng isang malinaw na pagwagi sa pamamagitan ng Pakikipagpayapaan sa Ḥudaybīyah.
Sesungguhnya Kami telah memberikan kemenangan kepadamu -wahai Rasul- dengan kemenangan yang nyata dengan perjanjian Hudaibiah.
Allah će ti dati tu veliku pobjedu, Vjerovjesniče, zato da bi ti oprostio tvoje ranije i kasnije krivice. Sveznajući je Allah pomoću ove pobjede Svoju blagodat spram tebe upotpunio pomogavši islam. Uzvišeni Allah uputio te je na Pravi put, u kojem nema devijacije, a to je islam.
Upang magpatawad sa iyo si Allāh sa anumang nauna bago ng pagwaging ito na pagkakasala mo at anumang naantala matapos nito, [upang] magkumpleto Siya sa biyaya Niya sa iyo sa pamamagitan ng pag-aadya sa Relihiyon mo, [upang] magpatnubay Siya sa iyo sa isang daang tuwid na walang kabaluktutan, ang daang tuwid ng Islām.
A fin de que Al-lah pueda perdonarte tus pecados antes y después de esta victoria, y completar Su favor hacia ti al ayudar a tu religión y guiarte por el sendero recto, en el que no hay imperfección, que es el camino del Islam.
Böylece Allah, senin fetihten önceki ve sonraki günahlarını bağışlar, dinine yardım ederek senin üzerine olan nimetini tamamlar ve seni içerisinden hiçbir eğrilik bulunmayan dosdoğru İslam yoluna iletir.
affinché Allāh possa perdonare i tuoi peccati precedenti e seguenti alla vittoria, e completare la Sua grazia nei tuoi confronti, sostenendo la tua religione, e affinché possa guidarti alla Retta Via priva di tortuosità, la Retta Via dell'Islām;
So that Allah may forgive you for your sins before this victory and after it and complete His favour on you by assisting your religion and guiding you to a straight path, in which there is no crookedness, which is the straight path of Islam.
Để Allah tha thứ cho Ngươi (Muhammad) về tội lỗi của Ngươi trước sự thắng lợi này cũng như những tội lỗi sau đó; và để Ngài hoàn tất ân huệ của Ngài cho Ngươi qua việc làm cho tôn giáo của Ngươi thắng lợi, và để Ngài hướng dẫn Ngươi trên Con Đường Ngày Chính, đó là tôn giáo Islam.
Analysis of Verses
لِّيَغْفِرَ لَكَ اللَّـهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ (so that Allah may forgive you of your previous and subsequent faults...." - 48:2). If the particle "lam" (translated above as 'so that' ) is taken to be for "ta'lil", it indicates the purpose for which, and the reason why, such a manifest Victory is given to the Holy Prophet ﷺ . It is mentioned in this verse that the victory was given to him to bless him with three different bounties. The first bounty is forgiveness of all his past and future shortcomings. Attention was drawn in Surah Muhammad that all Prophets (علیہم السلام) are infallible. Wherever words likes ذَنب dhanb and عصیان ` isyan ('sin' or 'fault' ) are attributed to them in the Qur'an, they are in relation to their lofty status. Works that are merely unadvisable contrary to the preferred practice are also referred to as dhanb in relation to the high status of the Prophets (علیہم السلام) by way of reprimand. 'Previous' refers to shortcomings committed before conferment of prophethood, and 'subsequent' refers to shortcomings committed after the conferment of prophethood (Mazhari). The reason why this victory caused forgiveness for such shortcomings is that large masses of people entered the fold of Islam after it, and naturally the credit of spreading the call of Islam goes to the Holy Prophet ﷺ for which he deserved the divine reward, and an increase in reward always entails forgiveness of the shortcomings.
وَيَهْدِيَكَ صِرَاطًا مُّسْتَقِيمًا ("...and may guide you to a straight path," 48:2.) This is the second bounty which resulted from the manifest victory. Here arises a question of the highest significance: The Holy Prophet was established in the right path from the very outset. Not only was he himself on the right path, but also a source of guidance for the entire world. His night-and-day preoccupation was to call the people towards the Straight Path. So what then is the meaning of guidance to the straight path through manifest victory in the 6th year of Hijrah? A detailed answer to this question can be found in Ma’ ariful-Qur an Vol 1/pp 71-81 - particularly look at the definitions and the three degrees of Hidayah [ guidance ].
Definition of Hidayah
Hidayah has been defined as to show the path or to lead someone gently and kindly towards his destination. The real destination of man is to attain Allah's pleasure and his proximity. The degrees of pleasure and proximity are unlimited. Having attained the first degree, man needs to go for the next one, then he should aim for the third one and so on to no end. Not any man, Muslim, saint or prophet is above the need of such spiritual and moral attainment. Therefore, the instruction to pray for right guidance in the first Surah is not only to the Muslim Community, but also to the Holy Prophet ﷺ . He is to soar higher and higher in the path of spiritual and moral attainment. Allah has, in this manifest victory, raised the Holy Prophet ﷺ to the highest pinnacles of spiritual eminence which is described by the clause yahdiyaka.
Hal itu agar Allah mengampuni dosamu yang telah lalu sebelum kemenangan ini dan yang akan datang setelahnya, menyempurnakan kenikmatan-Nya kepadamu dengan kemenangan agamamu, serta menuntunmu kepada jalan lurus yang tidak ada bengkoknya, yaitu jalan Islam yang lurus.
Ceci, afin qu’Allah te pardonne tes péchés d’avant le traité et ceux d’après, qu’Il complète Son bienfait sur toi, en faisant triompher ta religion, et qu’Il te guide vers un droit chemin qui ne comporte aucune tortuosité, le chemin droit de l’Islam.
Afin également qu’Allah te secourt fortement et irrésistiblement contre tes ennemis.
I da ti Gospodar protiv neprijatelja pruži veliku pomoć koju niko ne može spriječiti.
Ve Allah, düşmanlarına karşı büyük bir zaferle sana yardım eder. Hiç kimse o yardımı senden uzaklaştıramaz.
Allah will help you against your enemies with a mighty assistance that no one can remove.
Allah đã giúp Ngươi giành thắng lợi trước kẻ thù của Ngươi bằng một sự trợ giúp hùng mạnh, không ai có thể chống lại nó.
In the sixth year of the Hijrah, the Prophet Muhammad left Madinah for Makkah along with his companions, so that he could perform the rite of pilgrimage there. He had reached Hudaybiyyah when the pagans of Makkah came forward and barred his way, saying that they would not allow him to enter Makkah. Mutual negotiations followed, as a result of which a peace treaty was drawn up and signed by both sides. This treaty was executed apparently on the unilateral terms and conditions dictated by the polytheists. As a consequence, the companions of the Prophet Muhammad were very disheartened: they considered it a degrading treaty. But on the way back from Hudaybiyyah, this verse was revealed, ‘We have granted you a clear victory.’ The reason for this was that according to this Treaty it was agreed that for ten years there would be no war between the Muslims and polytheists. The end of fighting was in fact synonymous to the opening of the door of dawah. After the Hijrah (migration to Madinah), due to incessant fighting, dawah activity had stopped. Now the truce had created an open atmosphere in which there could be a free exchange of thought between the opponents. In this way, this treaty changed the sphere of combat. Formerly, the competition between the two sides had been held on the battlefield where the Muslims’ antagonists had the upper hand. Now rivalry shifted to the field of intellect and in this, the theory of the one God clearly triumphed over polytheism. Here now was the ‘straight path’, i.e. the way which made the victory of the flag-bearers of monotheism an absolute certainty.
Mag-aadya sa iyo si Allāh laban sa mga kaaway mo ng isang pag-aadyang makapangyarihan, na hindi maitutulak ng isa man.
وَيَنصُرَكَ اللَّـهُ نَصْرًا عَزِيزًا (and so that Allah may support you with a mighty support - 48:3.) This is the third bounty which follows naturally from the preceding circumstance of the manifest victory. The Holy Prophet has always had help from Allah, but on this occasion he received a very large share.
Al-lah te socorrerá contra tus enemigos con una ayuda poderosa que nadie podrá destruir.
Juga agar Allah menolongmu menghadapi musuh-musuhmu dengan pertolongan yang kuat, tidak ada seorang pun yang bisa menolaknya.
E affinché Allāh ti sostenga contro i tuoi nemici con un forte sostegno che nessuno può ostacolare.
Allah là Đấng ban sự an bình và thanh thản trong lòng của những người có đức tin để gia tăng thêm đức tin Iman của họ. Và Allah là Đấng duy nhất có các binh lính ở trên các tầng trời và các binh lính ở dưới mặt đất, Ngài điều khiển các binh lính của Ngài để ủng hộ và trợ giúp ai mà Ngài muốn trong đám bề tôi của Ngài. Và Allah là Đấng hằng biết điều cải thiện đám bề tôi của Ngài và Ngài là Đấng Sáng Suốt trong việc triển khai và điều hành sự trợ giúp và ủng hộ.
"Dia-lah yang telah menurunkan ketenangan ke dalam hati orang-orang Mukmin supaya keimanan mereka bertambah di sam-ping keimanan mereka (yang telah ada). Dan kepunyaan Allah-lah tentara langit dan bumi dan Allah Maha Mengetahui lagi Maha-bijaksana, supaya Dia memasukkan orang-orang Mukmin laki-laki dan perempuan ke dalam surga yang mengalir di bawahnya sungai-sungai, mereka kekal di dalamnya dan supaya Dia menutupi kesalahan-kesalahan mereka. Dan yang demikian itu adalah ke-beruntungan yang besar di sisi Allah, dan supaya Dia mengazab orang-orang munafik laki-laki dan perempuan dan orang-orang musyrik laki-laki dan perempuan yang mereka itu berprasangka buruk terhadap Allah. Mereka akan mendapatkan giliran (kebina-saan) yang amat buruk dan Allah memurkai dan mengutuk mereka serta menyediakan bagi mereka Neraka Jahanam. Dan (Neraka Jahanam) itulah seburuk-buruk tempat kembali." (Al-Fath: 4-6).
(4) Allah سبحانه وتعالى mengabarkan tentang karuniaNya kepada kaum Mukminin dengan menurunkan ketenangan di hati mereka, kete-nangan itu berupa kedamaian serta keteguhan hati saat musibah menggetarkan serta berbagai hal berat menerpa mereka yang mengusik hati, mengganggu pikiran, dan melemahkan jiwa. Di antara nikmat-nikmat Allah سبحانه وتعالى yang diberikanNya kepada hamba-hambaNya dalam situasi seperti ini adalah dengan meneguhkan-nya dan mengikat keteguhan tersebut di hati mereka dan menu-runkan ketenangan agar berbagai beban berat tersebut bisa mereka hadapi dengan hati yang kokoh dan jiwa yang tenang sehingga siap untuk menunaikan perintah Allah سبحانه وتعالى pada situasi sulit seperti itu.
Dengan pertolongan itu, keimanan mereka semakin bertam-bah dan keyakinannya semakin sempurna. Para sahabat رضي الله عنهم pada saat terjadinya peristiwa antara Rasulullah a dan kaum musyrik dengan berbagai butir-butir kesepakatan yang nampaknya meren-dahkan mereka dan menghina kemampuan mereka itu, hampir membuat jiwa mereka tidak sabar, tetapi tatkala mereka meng-hadapinya dengan sabar dan mereka menguatkan diri, keimanan mereka pun semakin bertambah. Firman Allah سبحانه وتعالى, ﴾ وَلِلَّهِ جُنُودُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۚ ﴿ "Dan kepunyaan Allah-lah tentara langit dan bumi," yakni, semuanya berada dalam pengaturan kekuasaanNya, maka jangan sekali-kali orang-orang musyrik mengira bahwa Allah سبحانه وتعالى tidak akan menolong Agama dan NabiNya, karena sesungguhnya Allah سبحانه وتعالى Maha Mengetahui lagi Bijaksana, yang kebijaksanaanNya meng-haruskan adanya pergantian kemenangan di antara manusia serta menunda kemenangan kaum Muslimin di waktu lain.
(5) ﴾ لِّيُدۡخِلَ ٱلۡمُؤۡمِنِينَ وَٱلۡمُؤۡمِنَٰتِ جَنَّٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَا وَيُكَفِّرَ عَنۡهُمۡ سَيِّـَٔاتِهِمۡۚ ﴿ "Supaya Dia memasukkan orang-orang Mukmin laki-laki dan perempuan ke dalam surga yang mengalir di bawahnya sungai-sungai, mereka kekal di dalamnya dan supaya Dia menutupi kesalahan-kesalahan mereka." Inilah karunia terbesar yang diperoleh kaum Mukminin, mereka mendapatkan apa-apa yang diinginkan dan diharapkan dengan masuknya mereka ke dalam surga, dan ketakutan mereka dihilang-kan dengan cara penghapusan kesalahan-kesalahan yang mereka miliki, ﴾ وَكَانَ ذَٰلِكَ ﴿ "dan yang demikian itu," balasan yang disebutkan untuk kaum Mukminin, ﴾ عِندَ ٱللَّهِ فَوۡزًا عَظِيمٗا ﴿ "di sisi Alah adalah keberun-tungan yang besar." Inilah yang dilakukan Allah سبحانه وتعالى terhadap orang-orang Mukmin pada peristiwa kemenangan yang nyata itu.
(6) Adapun orang-orang munafik, baik lelaki maupun perempuan dan juga orang-orang musyrik, baik lelaki maupun perempuan, akan disiksa oleh Allah سبحانه وتعالى karena kemunafikan serta kekufuran mereka dan akan memperlihatkan kepada mereka pemandangan yang mengerikan bagi mereka, karena tujuan dan maksud mereka adalah ingin merendahkan kaum Mukminin, mereka juga menyangka buruk terhadap Allah سبحانه وتعالى bahwa Allah سبحانه وتعالى tidak akan menolong agamaNya dan tidak meninggikan kalimat-Nya, mereka juga mengira bahwa orang-orang batil akan mengua-sai orang-orang yang benar. Ternyata Allah سبحانه وتعالى membalikkan duga-an mereka, kekalahan pun menimpa mereka. ﴾ وَغَضِبَ ٱللَّهُ عَلَيۡهِمۡ ﴿ "Dan Allah memurkai mereka," karena menantang Allah سبحانه وتعالى dan RasulNya, ﴾ وَلَعَنَهُمۡ ﴿ "dan mengutuk mereka," dengan menjauhkan mereka dari rahmatNya, ﴾ وَأَعَدَّ لَهُمۡ جَهَنَّمَۖ وَسَآءَتۡ مَصِيرٗا ﴿ "serta menyediakan bagi mereka Neraka Jahanam. Dan (Neraka Jahanam) itulah seburuk-buruk tempat kembali."
Allah sent down the Sakinah into the Hearts of the Believers
Allah the Exalted said,
هُوَ الَّذِى أَنزَلَ السَّكِينَةَ
(He it is Who sent down As-Sakinah), meaning, tranquility. Qatadah commented, "Grace into the hearts of the believers", that is, the Companions, may Allah be pleased with them, on the Day of Al-Hudaybiyyah. The companions were they, who accepted the call of Allah and His Messenger and obeyed the decisions of Allah and His Messenger . When their hearts felt content with acceptance and were at peace, Allah increased their faith, joining it to the faith they already had. Al-Bukhari, and other Imams, relied on this Ayah as proof that faith increases and decreases in the hearts. Allah the Exalted said next that had He willed, He would have inflicted defeat on the disbelievers, Allah says;
وَلِلَّهِ جُنُودُ السَّمَـوَتِ وَالاٌّرْضِ
(And to Allah belong the armies of the heavens and the earth) and had He willed to send only one angel to them, that angel would have brought destruction to all what they had. However, Allah the Exalted willed Jihad and fighting to be established for, and by, the believers for great wisdom, clear reasons and unequivocal evidences that He had in all this. This is why Allah the Great said next,
وَكَانَ اللَّهُ عَلِيماً حَكِيماً
(and Allah is Ever All-Knower, All-Wise.) Allah the Exalted and Most Honored said,
لِّيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ خَـلِدِينَ فِيهَا
(That He may admit the believing men and the believing women to Gardens under which rivers flow to abide therein forever,) We mentioned the Hadith that Anas narrated in which the Companions said, "Congratulations, O Allah's Messenger! This good news is for you, so what good news do we have" Allah the Exalted sent down this Ayah,
لِّيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ خَـلِدِينَ فِيهَا
(That He may admit the believing men and the believing women to Gardens under which rivers flow to abide therein forever,) meaning they will remain in Paradise forever,
وَيُكَفِّرَ عَنْهُمْ سَيِّئَـتِهِمْ
(and He may expiate from them their sins;) Allah will not punish them for their errors and mistakes. Rather, He will forgive, absolve and pardon them and cover the errors, grant mercy and appreciate,
وَكَانَ ذَلِكَ عِندَ اللَّهِ فَوْزاً عَظِيماً
(and that is with Allah supreme success.) Allah the Exalted said in a similar Ayah,
فَمَن زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ
(And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful.) (3:185) Allah said,
وَيُعَذِّبَ الْمُنَـفِقِينَ وَالْمُنَـفِقَـتِ وَالْمُشْرِكِينَ وَالْمُشْرِكَـتِ الظَّآنِّينَ بِاللَّهِ ظَنَّ السَّوْءِ
(And that He may punish the hypocrites, men and women, and also the idolators, men and women, who think evil thoughts about Allah,) who question the wisdom in Allah's decisions and think that the Messenger and his Companions, may Allah be pleased with them, might be killed and exterminated. This is why Allah the Exalted said,
عَلَيْهِمْ دَآئِرَةُ السَّوْءِ وَغَضِبَ اللَّهُ عَلَيْهِمْ وَلَعَنَهُمْ
(for them is a disgraceful torment. And the anger of Allah is upon them, and He has cursed them) He has cast them away from His mercy,
وَأَعَدَّ لَهُمْ جَهَنَّمَ وَسَآءَتْ مَصِيراً
(and prepared Hell for them -- and worst indeed is that destination.) Allah the Exalted and Most Honored asserted His ability to take revenge from the enemies of Islam and all disbelievers and hypocrites,
وَلِلَّهِ جُنُودُ السَّمَـوَتِ وَالاٌّرْضِ وَكَانَ اللَّهُ عَزِيزاً حَكِيماً
(And to Allah belong the armies of the heavens and the earth. And Allah is Ever All-Powerful, All-Wise.)
Allah is the One Who sent down stability and tranquility into the hearts of the believers so that they increase in faith over and above their faith. To Allah alone belongs the forces of the heavens and the earth, He supports with them whoever of His servants He wishes. Allah knows the interests of His servants and He is Wise in the assistance and support that He gives.
Al-lah es el que envió estabilidad y tranquilidad a los corazones de los creyentes para que aumenten en fe por encima de su fe. Solo a Al-lah pertenecen los ejércitos de los cielos y de la tierra, Él sostiene con ellos a quien de entre Sus siervos desea. Al-lah conoce los intereses de Sus siervos y es Sabio en el auxilio y el apoyo que brinda.
Allahlah yang menurunkan keteguhan dan ketenangan di dalam hati orang-orang yang beriman supaya keimanan mereka bertambah lebih dari keimanan mereka sebelumnya. Hanya milik Allahlah bala tentara langit dan bumi, dengannya Allah menguatkan hamba-hamba-Nya yang dikehendaki-Nya. Allah Maha Mengetahui maslahat para hamba-hamba-Nya dan Mahabijaksana dalam memberikan pertolongan dan keteguhan.
Bounties of Allah upon the Participants of Hudaibiyah
In the first three verses of this Surah, reference was made to Allah's particular bounties bestowed upon the Holy Prophet ﷺ in the wake of the manifest victory. Some of the participants of Hudaibiyah congratulating the Holy Prophet ﷺ ، asked him that the favours are conferred exclusively upon him, but what is there in it for them? In response to this query, verses 4-7 were revealed. They distinctly refer to the good graces of Allah upon the participants of Hudaibiyah and the Pledge of Ridwan. These favours were generously bestowed upon them because of faith in, and obedience to, the Holy Prophet ﷺ . All believers whose faith and obedience are complete and perfect will receive similar good graces of Allah.
4- İmanlarına iman katmaları için mü’minlerin kalbine sekinet/huzur indiren, O’dur. Göklerin ve yerin orduları yalnız Allah’ındır. Allah Alimdir, Hakîmdir.
5- (Bu) mü’min erkeklerle mü’min kadınları altlarında ırmaklar akan cennetlere -orada ebedi kalmak üzere- koysun ve günahlarını örtsün diyedir. İşte Allah’ın katında bu, büyük bir kurtuluştur.
6- Yine Allah, hakkında kötü zan besleyen münafık erkeklerle münafık kadınları ve müşrik erkeklerle müşrik kadınları da azaba uğratsın diyedir. (Müminler için bekledikleri) belânın kötüsü kendi başlarındadır. Ayrıca Allah onlara karşı gazaplanmış, lanet etmiş ve onlar için cehennemi hazırlamıştır. O, ne kötü bir dönüş yeridir!
4. Yüce Allah, mü’minlerin kalbine sekîneti indirmekle mü’minlere olan lütfunu haber vermektedir. Sekinet; huzur, sükûn ve tedirgin edici, kalpleri dehşete düşüren, akılları şaşırtan ve ruhları zayıflatan sıkıntıların gelmesi esnasında sebat göstermektir.
Böyle bir durumda Yüce Allah’ın kuluna sebat ve kalbine metanet vermesi, bu zorlukları sarsılmaz bir yürek, huzurlu bir ruh ile karşılayabilmek için üzerine sekînetini indirmesi, Allah’ın kulu üzerindeki nimetlerinden birisidir. Bunun sayesinde kul, böyle bir durumda Yüce Allah’ın emrini uygulamak için hazırlanır, bununla imanı artar ve yakîni kemal derecesine ulaşır.
Rasûlullah sallallahu aleyhi ve sellem ve müşrikler arasında cereyan eden görüşmeler sonucu ortaya çıkan ve görünüşte kendileri için bir düşüklük ve aleyhte gibi duran, nefislerin tahammül etmesinin neredeyse imknsız olduğu böyle bir antlaşmayı ashab -Allah tümünden razı olsun- kendilerini zapt ederek sabredip tahammül etmeleri, bunları sakin bir ruh ile kabul etmeye kendilerini alıştırmaları sonucunda imanlarına iman katmış oldular.“Göklerin ve yerin orduları yalnız Allah’ındır” Hepsi, O’nun mülküdür, O’nun idaresi altındadır, O’nun hükmüne itaat etmektedir. Müşrikler Allah’ın, dinine ve peygamberine yardım etmeyeceğini sanmasınlar. Allah Alimdir, her şeyi bilendir; Hakîmdir, hikmeti sonsuz olandır. O’nun hikmeti, zafer günlerinin insanlar arasında döndürülüp dolaştırılmasını, mü’minlerin zaferinin de bir başka zamana ertelenmesini gerektirebilmektedir.
5. “(Bu) mü’min erkeklerle mü’min kadınları altlarında ırmaklar akan cennetlere -orada ebedi kalmak üzere- koysun ve günahlarını örtsün diyedir.”Bu da mü’minlerin elde edebilecekleri en büyük sonuçtur. Çünkü cennetlere girmeleri ile onların arzu edip istedikleri şey gerçekleşmiş ve günahlarının bağışlanması sureti ile de sakındıkları şeyler kendilerinden uzaklaştırılmış olur.“İşte Allah’ın katında bu” mü’minler için sözü geçen mükâfat “büyük bir kurtuluştur.” Apaçık fetih dolayısı ile mü’minlere vermek istediği ihsanları işte bunlardır.
6. Münafık erkeklerle münafık kadınlara ve müşrik erkeklerle müşrik kadınlara gelince; Allah bu fetihle onları azaba uğratır ve hoşlarına gitmeyecek şeyleri onlara gösterir. Çünkü onların amaçları, mü’minlerin ilâhi yardıma mazhar olmamaları idi. Allah hakkında kötü zan beslemişler, O’nun, dinine yardım etmeyeceğini, dininin şanını yüceltmeyeceğini ve batıl taraftarlarının hak ehline karşı zafer kazanacaklarını sanmışlardı. Allah da onların zanlarının aksi ile onları karşı karşıya bıraktı. En kötü musibet, dünya hayatında onların başlarına gelip çattı. Allah’a ve Rasûlüne karşı gelmek suçunu işlediklerinden dolayı da “Allah onlara gazaplanmış, lanet etmiş” rahmetinden alabildiğine uzaklaştırmış “ve onlar için cehennemi hazırlamıştır. O, ne kötü bir dönüş yeridir!”
Allah je Onaj Koji je smiraj u srca vjernikā spustio, i samo se učvršćuje njihovo vjerovanje. A jedino Allahu pripadaju vojske nebesa i Zemlje, On pomaže kome hoće među Svojim štićenicima. Znajte da Allah dobro zna šta je dobro za ljude i da je mudar u pogledu pružanja pomoći i davanja pobjede.
İmanlarına iman katmak için Müminlerin kalplerine sebatı ve sükûneti indiren O'dur. Göklerin ve yerin orduları sadece Allah'ındır. O, orduları ile kullarından dilediğine yardım eder. Allah, kullarının yararına olan şeyleri hakkıyla bilendir. Yardım ve desteğinde çok hikmet sahibidir.
Allah est Celui qui fit descendre de la fermeté et de la quiétude sur les cœurs des croyants afin que leur foi augmente, et c’est à Allah Seul qu’appartiennent les armées des Cieux et de la Terre par lesquels Il soutient ceux qu’Il veut parmi Ses serviteurs. Allah connaît le mieux les intérêts de Ses serviteurs et décide avec sagesse lorsqu’il s’agit de les faire triompher et de les soutenir.
Siya ang nagpababa ng katatagan at kapanatagan sa mga puso ng mga mananampalataya upang madagdagan sila ng pananampalataya sa dating pananampalataya nila. Sa kay Allāh lamang ang mga kawal ng mga langit at lupa. Nag-aalalay Siya sa pamamagitan ng mga ito sa sinumang niloloob Niya kabilang sa mga lingkod Niya. Laging si Allāh ay Maalam sa mga kapakanan ng mga lingkod Niya, Marunong sa pinangyayari Niya na pag-aadya at pag-aalalay.
Allāh è Colui che ha fatto scendere la calma e la serenità nei cuori dei credenti, affinché la loro fede aumenti, e ad Allāh solo appartengono i soldati dei Cieli e della Terra; con essi, Egli sostiene i Suoi sudditi che vuole; e Allāh è Sapiente riguardo ciò che è più utile ai Suoi sudditi, Saggio nella vittoria e nel sostegno che decreta.
I da Mudri Allah uvede vjernike i vjernice u džennetske bašče, kroz koje teku rijeke ispod njihovih zamkova i drveća, te da pređe preko njihovih hrđavih djela i ne kazni ih. U ulasku u Džennet i spasu od posljedica grijeha ogleda se veliki uspjeh u Allaha; to je zapravo najveći uspjeh.
Al-lah introducirá a aquellos hombres y mujeres que creen en Al-lah y en Su Mensajero en jardines con arroyos que fluyen por debajo de sus palacios y árboles, y eliminará sus errores y no los tendrá en cuenta. Lo que se ha mencionado (sobre el logro del objetivo del Paraíso y la eliminación de la temible culpabilidad por las malas obras), es un gran éxito que no tiene comparación.
Ceci, afin que les croyants et croyantes en Allah entrent dans des vergers où les rivières coulent sous les palais et voient Allah effacer leurs péchés et ne pas leur en tenir rigueur. Cette entrée au Paradis et cet effacement des péchés est le succès suprême qui n’est égalé par aucun autre.
Allo scopo di introdurre i credenti e le credenti in Allāh e nel suo Messaggero in Paradisi sotto i cui palazzi e alberi scorrono fiumi, e affinché possa rimuovere i loro peccati, senza rimproverarli per essi. Ciò che è stato menzionato verrà ottenuto, è il Paradiso e la salvezza dalle cose temute, ovvero essere interrogati sui propri peccati: questo è un grande trionfo, presso Allāh, che non ha pari.
Để Ngài thu nhận những người có đức tin nơi Ngài và Thiên Sứ của Ngài vào các Ngôi Vườn Thiên Đàng, bên trong có những dòng sông chảy phía dưới các tòa lâu đài; và để Ngài xóa bỏ các điều xấu của họ, Ngài không bắt tội họ. Và tất cả những ân thưởng đó - từ việc được thu nhận vào Thiên Đàng, được xóa đi các tội lỗi - ở nơi Allah là một chiến thắng rất vĩ đại mà không có chiến thắng nào so sánh được
Hal itu supaya Allah memasukkan kaum laki-laki dan perempuan yang beriman kepada Allah dan Rasul-Nya ke dalam surga yang di bawah istana-istana dan pepohonannya mengalir sungai-sungai dan menghapuskan kesalahan-kesalahan mereka sehingga Dia tidak mengazab mereka karenanya. Hal yang disebutkan itu -berupa mendapatkan apa yang diinginkan, yaitu surga, dan dijauhkan dari hal yang dibenci, yaitu dibalasnya kesalahan-kesalahan mereka- merupakan kemenangan yang besar di sisi Allah, tidak ada lagi kemenangan yang menyamainya.
To enter those men and women who have faith in Allah and in His Messenger into gardens with streams flowing under their palaces and trees, and obliterate from them their wrongdoings and not take them to task for it. That which has been mentioned - about the attainment of the objective of Paradise and removal of the dreaded culpability for wrongdoings - in the sight of Allah is a great success that no other success can come close to.
[Ito ay] upang magpapasok si Allāh sa mga lalaking mananampalataya sa Kanya at sa Sugo Niya at mga babaing mananampalataya sa mga hardin na dumadaloy ang mga ilog mula sa ilalim ng mga palasyo ng mga ito at ng mga punong-kahoy ng mga ito at [upang] bumura Siya para sa kanila ng mga masagwang gawa nila para hindi Siya manisi sa kanila dahil sa mga iyon. Laging ang nabanggit na iyon na pagtamo ng hinihiling, ang Paraiso, at pagpapalayo ng pinangingilabutan, ang paninisi dahil sa mga masagwang gawa, sa ganang kay Allāh ay isang pagkatamong sukdulan, na hindi napapantayan ng isang pagkatamo.
Bütün bunlar Yüce Allah’ın; iman eden erkek ve kadınları, sarayları ve ağaçları altından ırmaklar akan, içinde ebedî kalacakları cennetlere koyması, onların günahlarını silmesi ve onları günahlarından dolayı sorumlu tutmaması içindir. İşte burada zikredilen -elde edilmesi istenen cennet ve korkusundan emin olunmak istenen kötülüklerden sorumlu tutulmak- Allah katında hiçbir şeyin kendisine erişemeyeceği büyük bir kurtuluş/başarıdır.
Ngài sẽ trừng phạt những kẻ giả tạo đức tin, nam cũng như nữ; trừng phạt những kẻ thờ đa thần, nam cũng như nữ, những kẻ mà chúng nghĩ rằng Allah không mang đến sự chiến thắng cho tôn giáo của Ngài, không đề cao lời phán của Ngài cho nên vòng xoáy trừng phạt quay trở lại với chúng. Và Allah giận dữ chúng vì sự phủ nhận của chúng cũng như việc chúng nghĩ xấu về Ngài; Ngài đuổi chúng ra xa khỏi lòng thương xót của Ngài; và Ngài đã chuẩn bị cho chúng Hỏa Ngục làm nơi cư ngụ muôn đời vào Đời sau.Đó là một điểm đến vô cùng tồi tệ sẽ dành cho chúng.
[Upang] pagdusahin Niya ang mga lalaking mapagpaimbabaw at ang mga babaing mapagpaimbabaw, at pagdusahin Niya ang mga lalaking tagapagtambal kay Allāh at ang mga babaing tagapagtambal, na mga nagpapalagay kay Allāh na Siya ay hindi mag-aadya sa Relihiyon Niya at hindi nagtataas sa salita Niya. Kaya bumalik sa kanila ang pananalanta ng pagdurusa. Nagalit si Allāh sa kanila dahilan sa kawalang-pananampalataya nila at pagpapalagay nilang masagwa. Nagtaboy Siya sa kanila mula sa awa Niya. Naghanda Siya para sa kanila sa Kabilang-buhay ng Impiyerno na papasukin nila bilang mga mananatili roon magpakailanman. Kay saklap ang Impiyerno bilang kahahantungang uuwian nila!
And to punish the hypocrites, male and female, and to punish those men and women who ascribe partners to Allah, and who think that Allah will not assist His religion and not raise His word, and that fortune will turn against the believers, but fortune turned against them. Allah became angry with them because of their disbelief and evil thought and He expelled them from His mercy and prepared for them in the afterlife Hell, which they will enter to remain there forever. What a miserable place of return for them!
I, također, da Svemogući Allah kazni dvoličnjake i mnogobošce, muškarce i žene među njima, koji o Allahu loše pretpostavljaju – misle da On neće pomoći Svoje štićenike nad neprijateljima i da neće uzvisiti Svoju riječ. Neka nastradaju, neka budu poniženi i osramoćeni! Allah se na njih rasrdio, udaljio ih je od Svoje milosti jer su bili nevjernici i jer su o Bogu negativno mislili. Allah je krivovjernima pripremio usplamtjelu vatru i oganj; oni će se u Džehennemu vječno patiti. Džehennem je grozno mjesto u koje će biti vraćeni.
Cette rétribution est également mentionnée afin que les hypocrites, hommes et femmes, ainsi que les mécréants et mécréantes soient châtiés, car ils pensaient qu’Allah ne ferait pas triompher Sa religion ni n’élèverait Sa parole, et le châtiment s’abattit alors sur eux. Allah est en colère contre eux pour leur mécréance et le mauvais soupçon qu’ils entretiennent à Son égard. De plus, Il les exclura de Sa miséricorde et les vouera à un séjour éternel en Enfer, et quelle mauvaise demeure que l’Enfer !
E punirà gli ipocriti e le ipocrite, e punirà gli uomini e le donne che associano altri ad Allāh, coloro che pensano che Allāh non sostenga la Sua religione e che non elevi la Sua Parola; così la punizione si è ritorta contro di loro, sono incorsi nell'ira di Allāh a causa della loro miscredenza, delle loro infauste credenze, e per il fatto che Egli li ha esclusi dalla Sua Misericordia; e ha preparato per loro, nell'Aldilà, l'Inferno, in cui resteranno per sempre: che infausto destino l'Inferno per coloro che vi sono condannati!
Al-lah castigará a los hipócritas, hombres y mujeres, y a aquellos que atribuyen socios a Al-lah, así como los que piensan que Al-lah no asistirá a su religión y que la fortuna se volverá contra los creyentes. Sin embargo, la fortuna se volvió contra ellos. Al-lah se enojó con ellos debido a su incredulidad y su pensamiento malvado, los expulsó de Su misericordia y les preparó el Infierno en el Más Allá, en el que entrarán para permanecer allí para siempre. ¡Qué miserable lugar de retorno para ellos!
(Bir de bunlar) Allah hakkında Allah'ın dinine yardım etmeyeceğine ve dinini yüceltmeyeceğine dair kötü zanda bulunan münafık erkeklere ve münafık kadınlara, Allah’a ortak koşan erkeklere ve ortak koşan kadınlara azap etmesi içindir. Müslümanlar için bekledikleri kötülük çemberi onların kendi başlarına gelmiştir! İnkârları ve kötü zanları sebebi ile Allah onlara gazap etmiş, onları rahmetinden kovmuş ve onlar için içinde ebedî kalacakları cehennemi hazırlamıştır. Orası ne kötü bir varış ve dönüş yeridir.
Juga supaya Allah menyiksa kaum munafik laki-laki dan perempuan serta menyiksa kaum musyrik laki-laki dan perempuan yang menyekutukan Allah lagi berprasangka buruk kepada-Nya bahwa Dia tidak akan menolong agama-Nya dan tidak meninggikan kalimat-Nya. Namun, ternyata giliran kekalahan ada pada mereka; Allah memurkai mereka akibat kekufuran dan prasangka buruk mereka, mengusir mereka dari rahmat-Nya, serta menyiapkan bagi mereka di akhirat neraka Jahanam yang mereka masuki selama-lamanya di dalamnya. Sungguh, neraka Jahanam adalah seburuk-buruk tempat mereka kembali.
Milik Allah sajalah bala tentara langit dan bumi, dengannya Allah menguatkan hamba-hamba-Nya yang dikehendaki-Nya. Allah Mahaperkasa, tidak ada seorang pun yang mampu mengalahkan-Nya dan Mahabijaksana dalam penciptaan-Nya, takdir-Nya, dan pengaturan-Nya.
Và Allah có các binh lính trên các tầng trời và các binh lính ở dưới mặt đất để ủng hộ và trợ giúp những ai mà Ngài muốn trong đám bề tôi của Ngài. Và Allah là Đấng Toàn Năng không ai có thể chiến thắng được Ngài và Ngài là Đấng Sáng Suốt trong việc tạo hóa, định đoạt và điều hành.
Sa kay Allāh ang mga kawal ng mga langit at lupa; umaalalay Siya sa pamamagitan ng mga ito sa sinumang niloloob Niya kabilang sa mga lingkod Niya. Laging si Allāh ay Makapangyarihan na walang nakikipanaig sa Kanya na isa man, Marunong sa paglikha Niya, pagtatakda niya, at pangangasiwa Niya.
E ad Allāh appartengono i soldati dei cieli e della terra, con essi sostiene i Suoi sudditi che vuole; e Allāh è Il Potente, nessuno può vincerLo, Saggio nel Suo Creato, nella Sua Provvidenza e Amministrazione.
Allahu, Gospodaru svjetova, pripadaju vojske nebesa i Zemlje pomoću kojih pomaže koga hoće. Valja vam znati da je Allah silan, te Ga niko ne može nadvladati, i da je mudar u stvaranju i upravljanju.
A Al-lah pertenecen los ejércitos de los cielos y de la Tierra. Con ellos sostiene a quienes desea de entre Sus siervos. Al-lah es Poderoso, es Aquel a Quien nadie puede vencer. Él es Sabio en su creación, decreto y planificación.
"Dan kepunyaan Allah-lah tentara langit dan bumi. Dan Allah Mahaperkasa lagi Mahabijaksana." (Al-Fath: 7).
(7) Allah سبحانه وتعالى mengulang-ulang memberikan kabar bahwa milikNya-lah kerajaan langit dan bumi serta semua tentara yang ada pada keduanya agar semua hamba mengetahui bahwa Allah سبحانه وتعالى adalah yang memberikan pertolongan dan yang memberikan kehinaan dan supaya para hamba mengetahui bahwa tentara-tentaraNya akan mendapatkan pertolongan sebagaimana yang disebutkan dalam Firman Allah سبحانه وتعالى,
﴾ وَإِنَّ جُندَنَا لَهُمُ ٱلۡغَٰلِبُونَ 173 ﴿
"Dan sesungguhnya tentara kami, merekalah yang akan mendapat kemenangan." (Ash-Shaffat: 173).
﴾ وَكَانَ ٱللَّهُ عَزِيزًا ﴿ "Dan Allah Mahaperkasa lagi Mahabijaksana." Maha-kuat, Maha Mengalahkan, Maha Menundukkan segala sesuatu. Meski Mahaperkasa dan Mahakuat, Allah adalah Mahabijaksana terhadap para makhlukNya. PengaturanNya berlaku sesuai dengan kebijakan hikmah dan kesempurnaanNya.
7- Göklerin ve yerin orduları yalnız Allah’ındır. Allah Azizdir, Hakîmdir.
7. Yüce Allah, göklerin ve yerin mülk ve egemenliğinin, onlarda bulunan bütün orduların kendisinin olduğunu tekrar haber vererek kulların; aziz edenin de zelil edenin de Allah olduğunu bellemelerini ve kendi ordularına pek yakında yardım edip onları zafere kavuşturacağını bilmelerini istemiştir. Nitekim Yüce Allah şöyle buyurmaktadır:“Ve bizim ordumuz elbette galip gelecektir.”(es-Sâffât, 37/173)“Allah Azîzdir” güçlüdür, galip gelendir, her şeye boyun eğdirendir. Aziz ve güçlü olmakla birlikte “Hakîmdir.” Yaratmasında, işleri çekip çevirmesinde hikmeti sonsuzdur. Her şey hikmetinin gereğine göre cereyan eder ve her şeyi de sapasağlam yapar.
C’est à Allah Seul qu’appartiennent les armées des Cieux et de la Terre, par lesquels Il soutient ceux qu’Il veut parmi Ses serviteurs. Allah est le Puissant à qui personne ne tient tête et Sage dans ce qu’Il crée et ce qu’Il gère.
Here tranquillity (sakinah) means not becoming irritated despite provocation. At Hudaybiyyah the opponents of Islam tried to goad Muslims in different ways into taking such action as would provide them with sufficient justification for aggression. But the Muslims for their part tolerated every attempt at provocation. Right to the end, they were firm on the policy of overlooking and ignoring such attempts. Had God desired it, He could have subdued the forces of falsehood by means of His direct power and granted dominance to the Truth. Then, why is it that God created Hudaybiyyah Treaty-like conditions and made the Faithful undertake this journey? The purpose was to enhance the Faith by testing the Faithful. If a man curbs his urge to take revenge and enters into a treaty with an arrogant people simply because that is required by the task of disseminating the Truth, he does so by a conscientious decision. In so doing he makes his mind rule his heart. In this way, he increases his Faith-consciousness. He makes himself the recipient of such divine emotions as cannot be achieved in any other way. The advantage of this is that the people of Paradise and the people of Hell are separated in the process.
To Allah belong the forces of the heavens and the earth. He supports with it whoever of His servants He wishes. Allah is Mighty Whom none can overcome; Wise in His creation, estimation and planning.
Göklerin ve yerin orduları Allah'ındır. O, orduları ile kullarından dilediğine yardım eder. Allah; yücedir, hiç kimsenin kendisine üstün gelemeyeceği mutlak güç sahibidir. Yaratmasında, takdirinde ve yönetmesinde çok hikmet sahibidir.
Hỡi Thiên Sứ Muhammad, quả thật, TA (Allah) đã cử phái Ngươi đến để làm một nhân chứng cho cộng đồng tín đồ của Ngươi vào Ngày Phán Xét; để làm một vị báo tin mừng cho những người có đức tin về những điều mà TA đã chuẩn bị cho họ trên cõi trần từ việc ban cho họ sự thắng lợi và khả năng thích ứng và chinh phục cũng như những gì mà TA đã chuẩn bị cho họ ở Đời Sau từ Thiên Đàng Hạnh Phúc; đồng thời TA cử phái Ngươi đến để làm một người cảnh báo cho những kẻ vô đức tin về những thất bại và sự nhục nhã mà TA đã chuẩn bị cho chúng trên cõi trần dưới tay của những người có đức tin, và về những gì mà TA đã chuẩn bị cho chúng nơi cõi Đời Sau từ sự trừng phạt đau đớn, cái mà nó đang chờ đợi chúng.
Qualities of the Messenger of Allah ﷺ
Allah the Exalted says to His Prophet, Muhammad ﷺ,
إِنَّآ أَرْسَلْنَـكَ شَاهِداً
(Verily, We have sent you as a witness,) of the creation,
وَمُبَشِّراً
(as a bearer of glad tidings,) to the believers,
وَنَذِيرًا
(and as a warner.) to the disbelievers. We explained these meanings in the Tafsir of Surat Al-Ahzab. Allah said,
لِّتُؤْمِنُواْ بِاللَّهِ وَرَسُولِهِ وَتُعَزِّرُوهُ
(In order that you may believe in Allah and His Messenger, and that you Tu`azziruh) or you honor him, according to `Abdullah bin `Abbas and several others,
وَتُوَقِّرُوهُ
(and Tuwaqqiruh), where Tawqir means, respect, honor and high regard,
وَتُسَبِّحُوهُ
(and that you Tusabbihuh), glorify Allah's praises,
بُكْرَةً وَأَصِيلاً
(Bukrah and Asila), the early and late part of the day.
The Pledge of Ar-Ridwan
Allah the Exalted and Most Honored honors, regards and praises His Messenger by saying,
إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ
(Verily, those who give pledge to you, they are giving pledge to Allah.) Allah the Exalted and Most High said in another Ayah,
مَّنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ
(He who obeys the Messenger, has indeed obeyed Allah.) (4:80) Allah said, next,
يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ
(The Hand of Allah is over their hands.) meaning, He is with them, hearing their statements and witnessing their stand, having full knowledge of them inwardly and outwardly. Therefore, Allah the Exalted was indeed taking the pledge from them through His Messenger ,
إِنَّ اللَّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَلَهُمْ بِأَنَّ لَهُمُ الّجَنَّةَ يُقَـتِلُونَ فِى سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالإِنجِيلِ وَالْقُرْءانِ وَمَنْ أَوْفَى بِعَهْدِهِ مِنَ اللَّهِ فَاسْتَبْشِرُواْ بِبَيْعِكُمُ الَّذِى بَايَعْتُمْ بِهِ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
(Verily, Allah has purchased of the believers their lives and their properties for which theirs shall be the Paradise. They fight in Allah's cause, so they kill and are killed. It is a promise in truth, binding on Him in the Tawrah and the Injil and the Qur'an. And who is truer to his covenant than Allah Then rejoice in the bargain you have concluded. That is the supreme success.)(9:111) Allah said,
وَمَنْ أَوْفَى بِمَا عَـهَدَ عَلَيْهِ اللَّهَ فَسَيُؤْتِيهِ أَجْراً عَظِيماً
(...and whosoever fulfills what the covenants he makes with Allah, He will bestow on him a great reward.) a generous reward. The pledge mentioned here is the pledge of Ar-Ridwan which was pledged under a tree, a Samurah, in the area of Al-Hudaybiyyah. The number of the Companions who gave their pledge to Allah's Messenger ﷺ at that time was either 1,300, 1,400 or 1,500. However, 1,400 is the better choice.
Hadiths about the Pledge at Al-Hudaybiyyah
Al-Bukhari recorded that Jabir bin `Abdullah, may Allah be pleased with him, said, "We numbered one thousand and four hundred on the day of Hudaybiyyah." Muslim also collected this Hadith. The Two Sahihs recorded that Jabir said; "We numbered one thousand and four hundred at that time. The Messenger placed his hand in the water and it started gushing forth from between his fingers until everyone had quenched their thirst." This is a short form of the story. Another narration of it mentioned that the Companions became thirsty on the day of Al-Hudaybiyyah and the Messenger of Allah ﷺ gave them an arrow from his quiver. They took the arrow, placed it in the well of Al-Hudaybiyyah and the water gushed out until they all satisfied their thirst. Jabir was asked how many of them there were on that day and he said, "We were one thousand and four hundred. And had we been a hundred thousand, that water would still have been sufficient to satisfy us all." In another narration collected in the Two Sahihs, Jabir bin `Abdullah said that they were one thousand and five hundred at the time. Al-Bukhari recorded that Sa`id bin Al-Musayyib was asked by Qatadah, "How many were present for the pledge of Ar-Ridwan" Sa`id said, "One thousand and five hundred." Qatadah posed, "Jabir bin `Abdullah, may Allah be pleased with them both, said that they were one thousand and four hundred." Sa`id said, "He forgot. He told me that they were one thousand and five hundred." However, Al-Bayhaqi commented, "This narration testifies that Jabir used to state that they were one thousand and five hundred, but later on remembered the true number and said that they were one thousand and four hundred."
The Reason behind conducting the Pledge of Ar-Ridwan
Muhammad bin Ishaq bin Yasar said in his book on Sirah: "The Messenger of Allah ﷺ beckoned `Umar bin Al-Khattab in order to send him to Makkah, so that he could inform the chiefs of Quraysh of the Prophet's intent (to perform `Umrah at Makkah). `Umar said, `O Allah's Messenger! I fear the Quraysh for my being. There are no longer any chiefs from the tribe of Bani `Adi bin Ka`b remaining in Makkah who would protect me, in addition, the Quraysh know my enmity and harshness against them. However, I could tell you about a man who is mightier than I in Makkah: `Uthman bin `Affan. We should send him to Abu Sufyan and the chiefs of the Quraysh informing them that you did not come to fight them, but to visit this House and to honor its holiness.' `Uthman left to Makkah. He met Aban bin Sa`id bin Al-`As upon entering Makkah or just before that. As a result, Aban took `Uthman with him and extended his protection to him so he could deliver the message of Allah's Messenger ﷺ. `Uthman indeed went to Abu Sufyan and the chiefs of Quraysh and imparted the Prophet's message that he was sent with. When `Uthman finished delivering the Prophet's message to them they said to him, `If you wish, you can perform Tawaf around the House.' `Uthman replied, `I would not do that before the Messenger of Allah ﷺ gets the chance to perform Tawaf around it.' So the Quraysh kept `Uthman waiting in Makkah. However, the Messenger of Allah ﷺ and the Muslims were told that `Uthman had been killed." Ibn Ishaq continued, "I was told by `Abdullah bin Abu Bakr that when news of `Uthman's death was conveyed to him, the Messenger of Allah ﷺ said,
«لَا نَبْرَحُ حَتْى نُنَاجِزَ الْقَوْم»
(We will not leave until we fight the people.)" Ibn Ishaq continued, "The Messenger of Allah ﷺ called the Muslims to give a pledge of allegiance, resulting in the pledge of Ar-Ridwan being conducted under the tree. Later, people used to say that the Messenger of Allah ﷺ took the pledge from them to die. However, Jabir bin `Abdullah said, `The Messenger of Allah ﷺ did not ask us to give a pledge to die (or be victorious), but that we would not run away (from battle).' The Muslims gave their pledge and none among them held back from giving it, except Al-Jadd bin Qays from the tribe of Bani Salamah. Jabir used to say afterwards, `By Allah, it is as if I am looking at him now next to the shoulder of his camel taking refuge behind it, so that the people did not see him.' Soon afterwards, news came to the Messenger of Allah ﷺ that the story of `Uthman's death was not true." Al-Bukhari recorded that Nafi` said, "People said that `Abdullah bin `Umar embraced Islam before `Umar, but this is not true. What happened is that on the Day of Hudaybiyyah, `Umar sent `Abdullah to bring his horse that he kept with a man from Al-Ansar, so he could use it to fight. The Messenger of Allah ﷺ was then taking the pledge from the Muslims under the tree while `Umar was unaware. So, `Abdullah conducted his pledge and fetched the horse and brought it to `Umar, who was wearing his armor in preparation for battle. `Abdullah told `Umar that the Messenger of Allah ﷺ was accepting the pledge under the tree. `Umar proceeded with `Abdullah and gave his pledge to the Messenger of Allah ﷺ. This is why some people thought that `Abdullah bin `Umar embraced Islam before `Umar, may Allah be pleased with them both." Al-Bukhari also recorded Ibn `Umar saying that, the people who were with the Messenger of Allah ﷺ scattered under the shade of trees. Suddenly, the people gathered around the Prophet and `Umar said, "O `Abdullah! Investigate why the people are gathering around Allah's Messenger ﷺ." Ibn `Umar found the people giving their pledge. He gave his pledge, then went back and told `Umar, who also went and gave his pledge. In a Hadith collected by Muslim, Jabir bin `Abdullah said, "On the day of Al-Hudaybiyyah, we were one thousand and four hundred. We gave the pledge of allegiance to the Prophet while `Umar was holding the Prophet's hand under the tree, which was a Samurah (a kind of thorny tree). We gave the pledge to him not to run away (from battle). We did not give the pledge to die." Muslim recorded that Ma`qil bin Yasar, may Allah be pleased with him, said, "On the day of the Tree, while the Prophet was taking the pledge from the people, I was holding a branch of that tree away from his head. We were fourteen hundred. We did not give him our pledge to die, but gave the pledge not to run from battle." However, Al-Bukhari recorded that Salamah bin Al-Akwa`, may Allah be pleased with him, said, "I gave the pledge to the Messenger of Allah ﷺ under the tree." Yazid asked him, "O Abu Maslamah, to what did you pledge at that time" Salamah said, "To die!" Al-Bukhari also collected a Hadith from Salamah bin Al-Akwa` that he said, "I gave my pledge to the Messenger of Allah ﷺ on the day of Hudaybiyyah. I stood to the side and the Messenger ﷺ said,
«يَا سَلَمَةُ أَلَا تُبَايِعُ؟»
(Why not give the pledge, O Salamah) and I said, `I did.' He said,
«أَقْبِلْ فَبَايِع»
(Come and give pledge). I went close to him and gave him my pledge."' Salamah was asked, "What was the pledge that you gave then, O Salamah" Salamah said, "To die." Muslim collected this Hadith as well, while Al-Bukhari collected from `Abbad bin Tamim that the pledge they gave was to die. Al-Bayhaqi recorded that Salamah bin Al-Akwa`, may Allah be pleased with him said, "We went to Al-Hudaybiyyah with the Messenger of Allah ﷺ, and we numbered fourteen hundred at that time. We reached the well and found around fifty sheep drinking from it, but its water was barely sufficient for them. The Messenger of Allah ﷺ sat on its rim, invoked Allah and spat in the well and its water gushed out. We made our animals drink from it and also drank from it. Next, the Messenger of Allah ﷺ called the people to give the pledge when he was under the tree, and I was among the first to give the pledge to him. The remaining people then started giving the pledge. When about half the people have given the pledge, the Messenger ﷺ said to me,
«بَايِعْنِي يَا سَلَمَة»
(Give me the pledge, O Salamah!) I said, `O Allah's Messenger! I have already pledged my pledge in the first group of people.' He said,
«وَأَيْضًا»
(Do it again.) So I pledged my pledge again. He also saw that I was not wearing any armor and gave me some. He went on accepting the pledge from the people. When they were about to finish, he said,
«أَلَا تُبَايِـــعُ يَا سَلَمَةُ؟»
(Will you not give me your pledge, O Salamah!) I said, `O Allah's Messenger! I have given you the pledge in the beginning and the middle. ' He said,
«وَأَيْضًا»
(Do it again,) I gave him my pledge for a third time. The Messenger of Allah ﷺ asked me,
«يَا سَلَمَةُ أَيْنَ حَجَفَتُكَ أَوْ دَرَقَتُكَ الَّتِي أَعْطَيْتُكَ؟»
(Where is the armor that I gave you O Salamah) I said, `O Allah's Messenger! `Amir met me and I found that he did not have a shield, so I gave it to him.' The Messenger of Allah ﷺ laughed and said to me,
«إِنَّكَ كَالَّذِي قَالَ الْأَوَّلُ اللْهُمَّ أَبْغِنِي حَبِيبًا هُوَ أَحَبُّ إِلَيَّ مِنْ نَفْسِي»
(You are just like the man of old times who said, `O Allah! Give me a dear person who is dearer to me than myself!') Then the idolators of Makkah sent a delegation asking for a peace treaty, and we agreed to make peace. I used to work for Talhah bin `Ubaydullah, may Allah be pleased with him, by providing water for his horse. For taking care of it, Talhah gave me a portion of his food. I had left my family and wealth and migrated to Allah and His Messenger (so I was poor). After the people of Makkah and us conducted peace and were freely mingling with each other, I went by a tree, removed its thorny branches and rested under its shade. Four of the idolators of Makkah stood close to me and started mentioning the Messenger of Allah ﷺ in an improper way and I hated being close to them. So, I moved under the shade of another tree. They hanged their weapons and rested under it. Meanwhile, a caller shouted these words from the bottom of the valley, `O Emigrants! Ibn Zunaym was killed,' so I held my sword and went after the four idolators. They were asleep, so I took possession of their weapons and held them in my hand, saying, `By He Who has honored the face of Muhammad ﷺ, if any one of you raises his head, I will strike that which holds his eyes!' I brought them to the Messenger of Allah ﷺ, while my uncle `Amir brought another man, an idolator, whose name was Mikraz, and I and my uncle brought the men to the Messenger of Allah ﷺ. The number of captured idolators swelled to seventy. The Messenger of Allah ﷺ looked at them and said,
«دَعُوهُمْ يَكُنْ لَهُمْ بَدْءُ الْفُجُورِ وَثِنَاه»
(Let them go, for theirs will be the initiation of hostilities and its burden.) The Messenger of Allah ﷺ forgave them and Allah the Exalted and Most Honored said,
وَهُوَ الَّذِى كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم بِبَطْنِ مَكَّةَ مِن بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ
(And He it is Who has withheld their hands from you and your hands from them in the midst of Makkah, after He had made you victors over them.)48:24" Muslim collected a narration that is the same or similar. The Two Sahihs recorded that Sa`id bin Al-Musayyib said, "My father was among those who gave the pledge to the Messenger of Allah ﷺ under the tree. He said, `In the following year, we went for Hajj and we could not find the tree.' Therefore, if you know where that tree is, then you have more knowledge!" Abu Bakr Al-Humaydi recorded that Jabir said, "When the Messenger of Allah ﷺ called the people to the pledge, we found a man from our tribe whose name is Al-Jadd bin Qays, hiding under the shoulder of his camel." Muslim collected this Hadith. Al-Humaydi also recorded that `Amr said that he heard Jabir say, "On the day of Hudaybiyyah, we were one thousand and four hundred and the Messenger of Allah ﷺ said to us,
«أَنْتُمْ خَيْرُ أَهْلِ الْأَرْضِ الْيَوْم»
(Today, you are the best people on the earth.)" Jabir went on saying, "If I still had my sight, I would have shown you the tree." Sufyan commented that the Companions later on differed over the location of the tree of Al-Hudaybiyyah; the Two Sahihs collected this statement from him. Imam Ahmad recorded that Jabir said that the Messenger of Allah ﷺ said,
«لَا يَدْخُلُ النَّارَ أَحَدٌ مِمَّنْ بَايَعَ تَحْتَ الشَّجَرَة»
(None among those who gave the pledge under the tree shall enter Hellfire.) `Abdullah bin Imam Ahmad recorded that Jabir said that the Messenger of Allah ﷺ said,
«مَنْ يَصْعَدُ الثَّنِيَّةَ ثَنِيَّةَ الْمُرَارِ فَإِنَّهُ يُحَطُّ عَنْهُ مَا حُطَّ عَنْ بَنِي إِسْرَائِيل»
(He who ascends Thaniyyah (i.e. a mountainous pass), the Thaniyyah of Al-Murar, will have as much of his sins relieved for him as the sins that were relieved from the Children of Israel.) The first to ascend that hill were the horsemen of (the Ansar tribe of) Banu Al-Khazraj, then the Muslims followed suit. The Prophet said,
«كُلُّكُمْ مَغْفُورٌ لَهُ إِلَّا صَاحِبَ الْجَمَلِ الْأَحْمَر»
(All of you will be forgiven, except the owner of the red camel.) We said to him, "Come, let the Messenger of Allah ﷺ invoke Allah to forgive you," but he said, "By Allah! Finding my lost camel is dearer to me than having your companion invoke Allah to forgive me. " That man was only looking for his lost camel. Muslim collected this Hadith from Ubaydullah (from Jabir). Muslim also recorded that Abu Az-Zubayr heard Jabir say, "Umm Mubashshir told me that she heard the Messenger of Allah ﷺ saying, while he was with Hafsah,
«لَا يَدْخُلُ النَّارَ إِنْ شَاءَ اللهُ تَعَالَى مِنْ أَصْحَابِ الشَّجَرَةِ الَّذِينَ بَايَعُوا تَحْتَهَا، أَحَد»
(Allah willing, none of the Companions of the tree, who gave the pledge under it, will ever enter Hellfire.) She said, `No, O Allah's Messenger.' The Prophet rebuked her but Hafsah said,
وَإِن مِّنكُمْ إِلاَّ وَارِدُهَا
(There is not one of you but will pass over it (Hell))(19:71) but the Prophet responded,
«قَدْ قَالَ اللهُ تَعَالَى:
ثُمَّ نُنَجِّى الَّذِينَ اتَّقَواْ وَّنَذَرُ الظَّـلِمِينَ فِيهَا جِثِيّاً »
(Allah the Exalted said next, (Then We shall save those who had Taqwa and We shall leave the wrongdoers therein on their knees.))(19:71)" Muslim also narrated that Jabir said, "A slave of Hatib bin Abi Balta`ah came to the Messenger complaining against Hatib and saying, `O Allah's Messenger! Hatib shall surely enter Hell.' The Messenger of Allah ﷺ replied,
«كَذَبْتَ لَا يَدْخُلُهَا فَإِنَّهُ قَدْ شَهِدَ بَدْرًا وَالْحُدَيْبِيَّة»
(You lie, he shall never enter the Fire; he participated in Badr and Al-Hudaybiyyah.) This is why Allah the Exalted said while praising these Companions,
Tunay na Kami ay nagpadala sa iyo, O Sugo, bilang tagasaksing sasaksi sa Kalipunan mo sa Araw ng Pagbangon, bilang tagapagbalita ng nakagagalak sa mga mananampalataya dahil sa inihanda para sa kanila sa Mundo na pag-aadya at pagbibigay-kapangyarihan at dahil sa inihanda para sa kanila sa Kabilang-buhay na kaginhawahan, at bilang tagapagpangamba sa mga tagatangging sumampalataya dahil sa inihanda para sa kanila sa Mundo na pagkahamak at pagkatalo sa mga kamay ng mga mananampalataya at dahil sa inihanda sa Kabilang-buhay na pagdurusang masakit na naghihintay sa kanila.
8- Şüphesiz Biz seni bir şâhit, bir müjdeleyici ve bir uyarıcı olarak gönderdik.
9- (Bu), Allah’a ve Rasûlüne iman edesiniz, Rasûlüne destek olup saygı gösteresiniz ve sabah akşam da Allah'ı tesbih edesiniz diyedir.
8. Ey Rasûl-i Ekrem! “Şüphesiz Biz seni” ümmetine, hayır ve şer türünden yaptıklarına; çeşitli görüş ve meseleler hakkında kimin hak, kimin batıl üzere olduğuna; Yüce Allah’ın vahdâniyetine, her bakımdan tek başına bütün kemal sıfatlarına sahip olduğuna dair “bir şahit”;
Sana ve Allah’a itaat edenlere dinî, dünyevî ve uhrevî sevap ve mükâfatları bildiren “bir müjdeleyici ve” Allah’a isyan edenleri de dünya ve âhirette cezaya çarptırılacaklarını bildiren “bir uyarıcı olarak gönderdik.”
Müjde ve uyarının kendileri sebebi ile gerçekleştiği amellerin ve ahlâkın gereği gibi açıklanması da müjde ve uyarmanın kapsamına dahildir. O halde o; hayrı, şerri, bahtiyarlığı, bedbahtlığı, hakkı ve batılı açıkça bildirendir. O nedenle Yüce Allah buna bağlı olarak şöyle buyurmaktadır:
9. “Allah’a ve Rasûlüne iman edesiniz.”Yani Allah Rasûlü sizi imana davet edip size faydalı olacak şeyleri öğrettiği için bütün hususlarda Allah’a ve Rasûlüne itaat etmenizi gerçekleştirecek şekilde onlara iman edesiniz;“Rasûlüne destek olup saygı gösteresiniz.” Sizin üzerinizde pek büyük lütuf ve ihsanları olduğundan dolayı O’nu tazim edesiniz ve haklarını yerine getiresiniz; “ve sabah akşam da Allah'ı tesbih edesiniz diyedir.”
Bu âyet-i kerimede Yüce Allah, Allah ile Rasûlü arasında ortak hakkın her ikisine iman etmek olduğunu, O’nun rasûlüne has olan hakkın, ona destek olmak ve onu tazim edip gerekli saygıyı göstermek olduğunu, Allah’a has olan hakkın ise namaz ve başka yollarla Allah’ı tesbih ve takdis etmek olduğunu belirtmektedir.
Tebe je, Poslaniče, Sveznajući Allah poslao da svjedočiš u korist svog umeta na Danu sudnjem, donosiš mu radosne vijesti da će na ovom svijetu biti pomognut i da će mu biti data vlast, kao i da mu donosiš radosne vijesti o tome da će njegovi pripadnici dobiti nagradu na Ahiretu. S druge strane, poslali smo te da zastrašiš krivovjerne da će ih na ovom svijetu vjernici poniziti i kazniti, odnosno da im nagovijestiš bolnu patnju na Ahiretu.
-Ey Peygamber!- Şüphesiz biz seni kıyamet günü ümmetine bir şahit; Müminleri, dünyada kendilerine vadolunmuş olan yardım ve iktidar ile ahirette ise kendilerine vadolunmuş olan nimetleri müjdeleyici olarak, kâfirleri ise dünyada kendilerine vadolunmuş olan Müminlerin eli ile gerçekleşecek olan zillet ve yenilgi ile ahirette ise kendilerini bekleyen azap ile korkutucu olarak gönderdik.
"Sesungguhnya Kami mengutus kamu sebagai saksi, pembawa berita gembira dan pemberi peringatan, supaya kamu sekalian beriman kepada Allah dan RasulNya, menguatkannya, membesar-kannya, dan bertasbih kepadaNya di waktu pagi dan petang." (Al-Fath: 8-9).
(8) ﴾ إِنَّآ أَرۡسَلۡنَٰكَ ﴿ "Sesungguhnya Kami mengutus kamu," wahai rasul yang mulia, ﴾ شَٰهِدٗا ﴿ "sebagai saksi," untuk umatmu terhadap apa yang mereka perbuat, baik dan buruknya, juga sebagai saksi atas segala ucapan dan berbagai masalah, benar dan batilnya, dan sebagai saksi untuk Allah سبحانه وتعالى atas keesaanNya dan hanya Dia se-mata yang memiliki kesempurnaan dari segala segi, ﴾ وَمُبَشِّرٗا ﴿ "dan pembawa berita gembira," bagi yang mau menaatimu dan taat kepada Allah سبحانه وتعالى dengan pahala duniawi, agama dan ukhrawi, dan juga pemberi peringatan bagi yang mendurhakai Allah سبحانه وتعالى dengan siksa yang disegerakan (di dunia) dan yang ditunda (diakhirkan). Di antara kesempurnaan kabar gembira dan peringatan adalah men-jelaskan amal dan akhlak yang disebutkan dalam berita gembira dan peringatan, dan Rasulullah a adalah penjelas untuk kebaikan dan keburukan, kegembiraan dan kesengsaraan, kebenaran dan kebatilan.
(9) Karena itulah diteruskan dengan FirmanNya, ﴾ لِّتُؤۡمِنُواْ بِٱللَّهِ وَرَسُولِهِۦ ﴿ "Supaya kamu sekalian beriman kepada Allah dan RasulNya." Maksudnya, karena dakwah Rasul yang disampaikan pada kalian dan ajarannya terhadap apa yang membawa manfaat bagi kalian, Kami mengutusnya agar kalian beriman kepada Allah سبحانه وتعالى dan Ra-sulNya yang mengharuskan untuk menaati Allah سبحانه وتعالى dan RasulNya dalam berbagai hal.
﴾ وَتُعَزِّرُوهُ وَتُوَقِّرُوهُۚ ﴿ "Menguatkannya dan membesarkannya." Artinya, supaya kalian menguatkan Rasulullah a dan mengagungkan dan memuliakannya dengan menunaikan hak-haknya sebagaimana Allah سبحانه وتعالى memberikan karunia besar kepada kalian dengan menjaga kalian, ﴾ وَتُسَبِّحُوهُ ﴿ "dan bertasbih kepadaNya," yaitu memahasucikan Allah سبحانه وتعالى ﴾ بُكۡرَةٗ وَأَصِيلًا ﴿ "di waktu pagi dan petang," yakni, di permu-laan dan penghujung siang.
Dalam ayat ini Allah سبحانه وتعالى menyebutkan hak bersama antara hak Allah سبحانه وتعالى dan hak RasulNya, yaitu beriman kepada keduanya, hak yang khusus untuk Rasulullah a adalah dengan menolong dan memuliakannya, sedangkan hak yang khusus bagi Allah سبحانه وتعالى adalah dengan memahasucikanNya dengan Shalat dan lainnya.
In verità, ti abbiamo inviato – o Messaggero – come testimone del tuo popolo, nel Giorno della Resurrezione, come annunciatore, per i credenti, della vittoria e del potere che Allāh ha preparato per loro, in vita, della beatitudine che Egli ha preparato per loro nell'Aldilà, e per incutere timore ai miscredenti dell'umiliazione e della sconfitta per mano dei credenti che Allāh ha preparato per loro in vita, e della dolorosa punizione che Allāh ha preparato per loro nell'Aldilà che li attende.
I have sent you - O Messenger - as a witness to give testimony against your nation on the day of resurrection, and as one to give good news to the believers of the victory and empowerment Allah has prepared for them in the world, and of the bliss He has prepared for them in the Hereafter, and to warn the disbelievers of the humiliation and defeat at the hands of the believers that He has prepared for them in the world, and the painful punishment awaiting them that He has prepared for them in the Hereafter,
Ô Messager, Nous t’avons envoyé en tant que témoin contre ta communauté le Jour de la Résurrection et afin d’annoncer aux croyants le secours et la suprématie dont Allah leur fera don, ainsi que les délices qu’Il leur réserve dans l’au-delà. Nous t’avons également envoyé afin d’avertir les mécréants et de les menacer de l’humiliation et de la défaite qu’ils subiront face aux croyants dans le bas monde et du châtiment douloureux qui les attend dans l’au-delà.
Injunctions and Related Considerations
In the preceding verses, Allah referred to the favours he bestowed generously upon the Holy Prophet ﷺ and his Ummah, especially upon those who participated in the pledge of Ridwan. The Bestower of the favours is Allah and the medium is the Holy Prophet ﷺ . Therefore, in the current set of verses, the right of the Holy Prophet ﷺ and the obligation of the Ummah to honour and revere him is entrenched. First, three attributes of the Holy Prophet ﷺ are referred to: shahid, mubashshir, nadhir. Shahid means 'witness' and its sense here is the same as that of shahid which occurs in [ 4:41].
. فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَىٰ هَـٰؤُلَاءِ شَهِيدًا
"How would it, then, be when We shall bring a witness from every community and shall bring you over them as a witness.
Both forms of the word mean "a witness". Every Prophet (علیہ السلام) will bear testimony to the fact that he has delivered Allah's message to his particular community - some accepted and others rejected. See Ma` ariful Qur'an, Vol 2/pp 442-3 for details. Likewise the Holy Prophet ﷺ will bear witness for his community. Qurtubi writes under [ 4:41] that the prophets' testimony will be for the people of their respective time as to who accepted their call to the Truth and who defied it. Likewise the Holy Prophet's ﷺ testimony will be for the people of his particular time. Other scholars express the view that the Holy Prophet ﷺ will bear witness to the entire community's good and bad works, and to its obedience and defiance, because, according to some versions, angels present to the Holy Prophet ﷺ morning and evening the works of the community. Thus he is aware of the entire community's works.
Mubashshir and Nadhir: Mubashshir connotes bearer of good tidings and nadhir means a warner. That is to say, he gives glad tidings of Paradise to the believing and obedient sector of the community. On the other hand, he is a Warner to those who rejected the message - making them aware of the punishment of such defiance. Further, the purpose of sending the Messenger has been indicated - that is, to believe in Allah and his Messenger ﷺ . In addition, it is mentioned that the believers must be characterized by three more qualities:
[ 1] that they should "support him"
[ 2] "and revere him"; and
[ 3] "pronounce His (Allah's) purity morning and evening."
The first phrase contains a verb which is derived from the infinitive or verbal noun ta’ zir which denotes to help or support. Punishment is also called to ta’ zir because the idea underlying punishment is to give real help to the criminal by punishing him (Raghib: Mufradatul Qur’ an). The second phrase contains a verb which is derived from the infinitive or verbal noun tawqir which means to show reverence. The third phrase contains a verb which is derived from the infinitive or verbal noun tasbih which connotes to declare the purity of Allah. In this phrase, the third person anaphoric pronoun attached to the verb refers, by consensus of Qur'anic grammarians, to "Allah", and there can be no other possibility. Therefore, most of them believe that the third person anaphoric pronouns attached to the respective verbs of the first two phrases also refer to "Allah". From this point of view, the three phrases mean: believe in Allah and help His religion and His Messenger ﷺ ، revere Him and pronounce His purity.
Other scholars refer the third person anaphoric pronouns attached to the verbs of the first two phrases to the "Messenger". From this point of view, the phrases mean: Help the Messenger and revere him; and pronounce the purity of Allah. However, there is a third group of scholars who feel that in this interpretation there is intishar-ud-dama'ir or unconcentrated distribution of pronouns - leading to pronominal ambiguity and vagueness, and making it difficult to follow the meaning of the constructions which is not in conformity with the rules of Arabic rhetoric or ` ilm-ul-balaghah. Allah knows best.
After that, there is reference to the pledge of Ridwan which was narrated in part [ 10] of the story of Hudaibiyah. The purpose of the believers in entering into the pledge at the hands of the Holy Prophet ﷺ was to act upon the command of Allah and to receive His good pleasure. Therefore, when the blessed Companions ؓ placed their hands on the hand of the Holy Prophet ﷺ it was tantamount to taking the pledge at the hands of Allah. 'Allah's hand' is in any case something falling in the category of mutashabihat the correct nature of which is cannot be known to us, nor should we attempt to investigate its reality. The significance of the pledge of Ridwan is described later in the Surah. The word bai'ah, lexically, connotes a pledge to do some particular work. The ancient and traditional method of this pledge is for the pledging parties to place their hands upon each other, although the placing of hands is not a necessary condition. Nevertheless once the pledge is consummated, juristically it is binding, and its violation is unlawful. Therefore, it is later laid down that whoever violates the pledge will cause loss to himself. It will not cause loss to Allah and His Messenger ﷺ . Whoever fulfils the terms of the pledge will receive a mighty reward from Allah.
Te he enviado, Mensajero, como testigo para dar testimonio contra tu nación en el día de la resurrección, y para dar buenas noticias a los creyentes sobre la victoria y el empoderamiento que Al-lah ha preparado para ellos en el mundo, y sobre la dicha que Él ha preparado para ellos en el Más Allá. También se te he enviado para advertir a los incrédulos de la humillación que Al-lah ha preparado para ellos en este mundo, y el doloroso castigo que les espera en el Más Allá,
Sesungguhnya Kami mengutusmu -wahai Rasul- sebagai saksi yang bersaksi atas umatmu pada hari Kiamat dan sebagai pemberi kabar gembira untuk orang-orang yang beriman dengan apa yang telah disediakan bagi mereka di dunia berupa pertolongan dan keteguhan dan dengan apa yang telah disediakan untuk mereka di akhirat berupa kenikmatan, serta sebagai pemberi rasa takut kepada orang-orang kafir atas apa yang telah disediakan bagi mereka di dunia berupa kehinaan dan kekalahan dari orang-orang yang beriman dan dengan apa yang telah dijanjikan bagi mereka di akhirat berupa siksa pedih yang menunggu mereka.
Con la esperanza de que crean en Al-lah y en Su Mensajero, reverencien y honren a Su Mensajero, y que glorifiquen a Al-lah al principio y al final de cada día.
Gospodar je to dao kako biste vjerovali u Njega i Poslanika, te kako biste usto iskazivali Poslaniku islama golemo poštovanje i istodobno veličali Allaha ujutro i navečer.
in the hope that you have faith in Allah and have faith in His messenger, and you revere and honour His messenger, and that you glorify Allah at the beginning and at the end of the day.
Affinché crediate in Allāh e crediate al Suo Messaggero, onorandolo, rispettandolo e omaggiandolo; e glorificate Allāh all'inizio del giorno e al suo termine.
Ta ki Allah'a ve resulü'ne iman edesiniz, O'nun resulünü yüceltip ona saygı gösteresiniz. Aynı şekilde gündüzün evvelinde ve sonunda Allah'ı tesbîh edesiniz.
Sa pag-asang sumampalataya kayo kay Allāh at sumampalataya kayo sa Sugo Niya, dumakila kayo sa Sugo Niya, magpitagan kayo rito, at magluwalhati kayo kay Allāh sa simula ng maghapon at sa wakas nito.
Mong rằng các ngươi tin nơi Allah, tin nơi Thiên Sứ của Ngài, tôn vinh Thiên Sứ của Ngài và ủng hộ Y, và hy vọng rằng các ngươi biết tán dương và ca tụng Allah sáng chiều.
Yaitu dengan harapan kalian beriman kepada Allah dan beriman kepada Rasul-Nya, mengagungkan dan meninggikan Rasul-Nya, dan bertasbih menyucikan Allah pada permulaan siang dan penghujungnya.
"Sesungguhnya orang-orang yang berjanji setia (berbai'at) kepada kamu sesungguhnya mereka berjanji setia kepada Allah. Tangan Allah di atas tangan mereka, maka barangsiapa yang melanggar janjinya, niscaya akibat ia melanggar janji itu akan menimpa dirinya sendiri dan barangsiapa menepati janjinya kepada Allah, maka Allah akan memberinya pahala yang besar." (Al-Fath: 10).
(10) Bai'at yang diisyaratkan oleh Allah سبحانه وتعالى dalam ayat ini adalah Bai'at ar-Ridhwan, di mana para sahabat berbai'at setia kepada Rasulullah a untuk tidak lari meninggalkan beliau. Bai'at ini adalah bai'at khusus yang di antara tuntutannya adalah agar tidak lari meski hanya sedikit yang tersisa dan meski mereka ber-ada dalam kondisi boleh lari. Allah سبحانه وتعالى berfirman, ﴾ إِنَّ ٱلَّذِينَ يُبَايِعُونَكَ ﴿ "Sesungguhnya orang-orang yang berjanji setia (berbai'at) kepada kamu," pada dasarnya mereka ﴾ يُبَايِعُونَ ٱللَّهَ ﴿ "berjanji setia (berbai'at) kepada Allah." Mereka mengadakan janji setia terhadap Allah سبحانه وتعالى, dan begitu tegasnya hal itu hingga Allah سبحانه وتعالى berfirman, ﴾ يَدُ ٱللَّهِ فَوۡقَ أَيۡدِيهِمۡۚ ﴿ "Tangan Allah di atas tangan mereka." Artinya, seolah-olah mereka membai'at Allah سبحانه وتعالى dan menjabat TanganNya dalam perjanjian itu. Semua penjelasan ini sebagai penegas dan penguat serta mengharuskan mereka untuk menetapinya. Karena itu Allah سبحانه وتعالى berfirman,﴾ فَمَن نَّكَثَ ﴿ "Maka barangsiapa yang melanggar janjinya," dan tidak mene-pati janjinya kepada Allah سبحانه وتعالى, ﴾ فَإِنَّمَا يَنكُثُ عَلَىٰ نَفۡسِهِۦۖ ﴿ "niscaya akibat ia melanggar janji itu akan menimpa dirinya sendiri," karena akibat buruk dari pelanggaran janji itu kembali pada mereka dan hukumannya juga akan menimpa mereka. ﴾ وَمَنۡ أَوۡفَىٰ بِمَا عَٰهَدَ عَلَيۡهُ ٱللَّهَ ﴿ "Dan barangsiapa menepati janjinya kepada Allah," yakni, menepati dan melaksanakan-nya secara penuh, ﴾ فَسَيُؤۡتِيهِ أَجۡرًا عَظِيمٗا ﴿ "maka Allah akan memberinya pahala yang besar," yang besarnya hanya diketahui oleh yang mem-beri.
In verità, coloro che ti giurano sinceramente fedeltà – o Messaggero – impegnandosi a combattere gli idolatri della Mekkah, in verità essi giurano fedeltà ad Allāh, poiché Egli è Colui che ha ordinato loro di combattere gli idolatri, ed Egli è Colui che li ricompensa. La mano di Allāh è al di sopra delle loro mani in questo giuramento di fedeltà, ed Egli è Consapevole dei loro animi; nulla di tutto ciò Gli è nascosto. Chi tradisce il patto di fedeltà e non porta a termine ciò che ha promesso ad Allāh, ovvero di sostenerLo e sostenere la Sua religione, il fatto di aver tradito il patto si ritorcerà contro di lui e ciò non fa alcun danno ad Allāh; mentre a chi adempie a ciò che ha promesso ad Allāh, di sostenere la Sua religione, verrà concessa una grande ricompensa, ovvero il Paradiso.
Sesungguhnya orang-orang yang berbaiat kepadamu -wahai Rasul- dalam Baiat Riḍwān untuk memerangi penduduk Makkah yang musyrik, sesungguhnya mereka berbaiat kepada Allah karena Dialah yang memerintahkan untuk memerangi kaum musyrikin dan Dia yang memberi pahala kepada mereka. Tangan Allah berada di atas tangan mereka saat berbaiat dan Dia mengetahui kondisi mereka, tidak ada sedikit pun yang tersembunyi bagi-Nya dari mereka. Barang siapa melanggar baiatnya dan tidak menepati apa yang telah dijanjikan kepada Allah untuk menolong agama-Nya maka sesungguhnya dampak buruk pelanggarannya terhadap baiatnya dan terhadap perjanjiannya kembali kepada dirinya sendiri, sementara Allah sama sekali tidak mendapat dampak buruknya. Sebaliknya, barang siapa menepati apa yang telah dijanjikan kepada Allah untuk menolong agama-Nya maka Allah akan memberikan kepadanya pahala yang besar, yaitu surga.
Hỡi Thiên Sứ Muhammad, quả thật những ai thề trung thành với Ngươi trong việc sẽ cùng Ngươi chiến đấu tới cùng với những người thờ đa thần Makkah. Họ chính là những người thề trung thành với Allah, bởi Ngài là Đấng đã ra lệnh cho họ phải chiến đấu với những kẻ thờ đa thần và Ngài là Đấng sẽ ban thưởng cho họ. Tay của Allah nằm bên trên tay của họ trong lúc họ thề trung thành với Ngươi. Và Allah luôn quan sát và theo dõi họ, không có điều gì từ nơi họ có thể che giấu được Ngài. Bởi vậy, ai nuốt lời thề, không thực hiện đúng với những gì đã thề trong việc ủng hộ tôn giáo của Ngài thì việc nuốt lời đó chỉ làm hại bản thân y, bởi không có gì có thể làm hại được Allah. Tuy nhiên, ai thực hiện đúng với lời giao ước trong việc ủng hộ tôn giáo của Ngài thì Ngài sẽ tưởng thưởng cho y một phần thưởng vô cùng to lớn, đó chính là Thiên Đàng.
10- Şüphe yok ki sana biat edenler, ancak Allah’a biat etmiş olurlar. Allah’ın eli, onların elleri üstündedir. Artık kim (biatını) bozarsa ancak kendi aleyhine bozmuş olur. Kim de Allah'a verdiği söze vefa gösterirse O, ona çok büyük bir mükafat verecektir.
10. Yüce Allah’ın burada işaret ettiği biat, ashab-ı kiramın Rasûlullah sallallahu aleyhi ve sellem’e, yanından kaçıp onu terk etmemek üzere söz verdikleri Rıdvân Biatidir. Bu özel bir anlaşma olup onun bir şartı şöyle idi:Sayıca az kalsalar da kaçmanın caiz olduğu bir halde bulunsanlar da yine de kaçmayacaklar.“Şüphe yok ki sana biat edenler” gerçekte “ancak Allah’a biat etmiş olurlar.” Anlaşmayı O’nunla yapmış olurlar. Öyle ki bu, o kadar ağır bir anlaşmadır ki bundan dolayı “Allah’ın eli onların elleri üstündedir.” Sanki onlar, Allah’a biat etmiş, bu biat esnasında O’nunla el ele vererek anlaşmış gibidirler. Bütün bunlar, bu anlaşmayı daha çok pekiştirmek ve onları bu anlaşmaya bağlı kalmaya teşvik etmek içindir.
Bundan dolayı devamla şöyle buyurmaktadır:“Artık kim (biatını) bozarsa” Allah’a verdiği sözün gereğini yerine getirmez ise “ancak kendi aleyhine bozmuş olur.”Çünkü bunun vebali ona aittir. Bunun cezasını o çekecektir.“Kim de Allah'a verdiği söze vefâ gösterirse” ahdin gereğini tam ve eksiksiz olarak yerine getirirse “O, ona çok büyük bir mükafat verecektir.” Bu mükafatın büyüklüğünü ve miktarını onu o kimseye verenden başkası bilmez.
-Ey Peygamber!- Muhakkak ki Rıdvan Biati'nde Mekke ehli olan müşriklere karşı savaşacaklarına dair sana biat edenler ancak Allah'a biat etmektedirler. Çünkü onlara müşriklerle savaşmalarını emreden Allah Teâlâ'dır. Allah, onlara yaptıklarının mükâfatını verecektir. Biatte Allah'ın eli onların ellerinin üzerindedir. O, onların her şeyinden haberdardır. Bundan hiçbir şey O'na gizli kalmaz. Kim biatini ve ahdini bozarsa, ancak kendi aleyhine bozmuş olur. Bu, Allah'a hiçbir zarar vermez. Kim de Allah'ın dinine yardım edeceğine dair Allah ile olan ahdine vefa gösterirse; Yüce Allah, ona büyük bir mükâfat verecektir ki o mükâfat Cennet'tir.
Those who pledge the allegiance of Al-Ridwan to you, O Messenger, to fight the idolaters of Makkah, are only pledging allegiance to Allah, because He is the One Who instructed them to fight the idolaters and He is the One Who will give them recompense. The hand of Allah is over their hands at the time of the pledge and He is aware of them. Nothing of theirs is hidden from them. Whoever breaks his pledge and does not fulfil the promise he made with Allah to assist His religion, then his breaking his pledge and promise is to his own detriment. Allah is not harmed by that. Whoever fulfils his promise to Allah to assist His religion, Allah will grant him a great reward, which is Paradise.
Vjerovjesniče, oni koji su se tebi na Hudejbiji zavjetovali da će se boriti protiv mušrika Mekke – sāmom Allahu su vjernost iskazali i zavjetovali Mu se, jer je On to naredio pa će ih On za to i nagraditi. Allahova je ruka iznad ruku njihovih kad se radi o davanju prisege, On zna šta čije grudi skrivaju. Onaj ko ne ispuni zavjet da će pomagati islam, time će samo sebi štetu nanijeti, Allahu neće nimalo nauditi. A onom ko ispuni ono što je obećao Allahu – da će pomagati vjeru, Gospodar će dati golemu nagradu, tj. Džennet.
The real work of the Prophet is to be an exponent of the truth (‘shaahid’, as translated by Shah Waliullah). He should clearly show who will be entitled to God’s Grace and who will deserve punishment from God in the eternal life after death. The rising of such a ‘shaahid’ or witness of Truth poses the greatest trial for his addressees. They have to hear God’s voice in the voice of a human being. They have to see a representative of God in the shape of human being. While giving their hand into the hands of a man, they have to think that they are giving their hand into the hands of God. For those who prove to have this superior insight, God has great rewards in store, but to those who fail in this test, God will mete out the most severe punishment.
Ô Messager, ceux qui t’ont fait allégeance lors du Serment d’Allégeance de l’Agrément (bay’atu r-riđwâni), s’engageant à combattre les polythéistes de la Mecque, ont en réalité fait allégeance à Allah, car c’est Lui qui leur a ordonné cela et c’est Lui qui les rétribuera: la main d’Allah était au-dessus de leurs mains lors du Serment d’Allégeance et Il sait tout d’eux sans que rien ne Lui échappe. Aussi, quiconque viole son serment et ne tient pas l’engagement pris auprès d’Allah de secourir Sa religion, verra le préjudice de la violation de son serment retomber sur lui car aucune nuisance n’atteint Allah, et quiconque remplit l’engagement qu’il a pris avec Allah, Allah lui fera don d’une immense rétribution qui est le Paradis.
Tunay na ang mga nangangako ng katapatan sa iyo, O Sugo, sa pangako ng katapatan ng pagkalugod sa pakikipaglaban sa mga tagapagtambal kabilang sa mga mamamayan ng Makkah ay nangangako lamang ng katapatan kay Allāh dahil Siya ay ang nag-utos sa kanila ng pakikipaglaban sa mga tagapagtambal at Siya ay ang gaganti sa kanila. Ang Kamay ni Allāh ay nasa ibabaw ng mga kamay nila sa sandali ng pangako ng katapatan. Siya ay nakatatalos sa kanila; walang nakakukubli sa Kanya mula sa kanila na anuman. Kaya ang sinumang sumira sa pangako ng katapatan nito at hindi tumupad sa pakikipagkasunduan kay Allāh na pag-aadya sa Relihiyon Niya, ang kapinsalaan lamang ng pagsira nito sa pangako nito ng katapatan at ng pagsira nito sa kasunduan nito ay mauuwi rito sapagkat si Allāh ay hindi napipinsala niyon. Ang sinumang tumupad sa pakikipagkasunduan kay Allāh na pag-aadya sa Relihiyon Niya ay magbibigay Siya rito ng isang ganting sukdulan, ang Paraiso.
Mensajero, aquellos que te hacen el juramento de fidelidad de Al-Ridwan para combatir a los idólatras de La Meca, están prometiendo lealtad a Al-lah, porque Él es el que los instruyó para luchar contra los idólatras y Él es el que les concederá su recompensa. La mano de Al-lah está sobre sus manos en el momento de la promesa y Él es consciente de ella. Nada de lo que hacen está oculto. Quien rompa su promesa y no cumpla con el juramento que hizo con Al-lah para ayudar a Su religión, entonces su incumplimiento será en su propio detrimento. Al-lah no se perjudicará por ello. A quien cumpla su promesa a Al-lah de ayudar a Su religión, Al-lah le otorgará una gran recompensa, que será el Paraíso.
Ako upitaš, Božiji Poslaniče, one koji nisu s tobom pošli u oslobođenje Meke u vezi s razlogom njihova izostanka, reći će ti: “Zabavili su nas stada naša, imeci naši i porodice naše, pa zamoli Allaha da nam oprosti.” Oni zbore ono što nije u njihovim srcima, tj. traže od Poslanika da moli za oproštaj njihovih grijeha, a nisu se za iste te grijehe pokajali. Reci im, Vjerovjesniče, da niko ne može spriječiti korist koju im Allah želi priskrbiti, niti može otkloniti štetu koju im Allah želi nanijeti! Allahu je znano sve što na javu iznosite i što tajite; znajte da ćete položiti račun pred Njim za ono što ste i javno i tajno učinili.
Orang-orang Badui tidak ikut menemani perjalananmu ke Makkah akan berkata kepadamu -wahai Rasul- jika kamu menghardik mereka, “Tugas menjaga harta dan anak-anak kami telah melalaikan kami dari keluar untuk berjuang bersamamu, sebab itu mohonkan ampunan dari Allah bagi kami terkait dosa-dosa kami.” Mereka berkata dengan lisan mereka apa yang tidak ada di dalam hati mereka berupa permintaan ampunan Nabi -ṣallallāhu 'alaihi wa sallam- untuk mereka karena mereka tidak bertobat dari dosa-dosa mereka. Katakanlah kepada mereka, “Tidak ada seorang pun yang mampu menghalangi dari kalian apabila Allah menghendaki kebaikan untuk kalian atau menghendaki keburukan untuk kalian, bahkan Allah Maha Mengetahui apa yang kalian kerjakan, tidak ada sedikit pun dari amal perbuatan kalian yang luput dari-Nya meski kalian menyembunyikannya.
Mensajero, aquellos árabes del desierto a quienes Al-lah había evitado que te acompañaran en su viaje a Su Casa, dirán cuando les reproches: “Cuidar de nuestra riqueza y de nuestros hijos nos mantuvo ocupados, de modo que no pudimos salir contigo. Así que pídele perdón a Al-lah en nuestro nombre por nuestros pecados”. Dicen con sus bocas lo que no sienten en sus corazones al pedirle al Profeta r que busque el perdón por ellos, porque no se han arrepentido de sus pecados. Diles: “Si Él desea el bien o el mal para ustedes, nadie puede hacer nada por ustedes contra Al-lah. Al-lah está bien consciente de lo que hacen. Ninguna de sus obras está oculta para Él, no importa cuánto traten de esconderlo”.
Those desert Arabs whom Allah had kept behind from accompanying you, O Messenger, on your journey to His House will say to you when you reproach them: ‘Taking care of our wealth and looking after our children kept us busy from going out with you. So ask for forgiveness from Allah on our behalf for our sins.’ They say with their tongues what is not in their hearts by asking the Prophet (peace be upon him) to seek forgiveness for them; because they have not repented from their sins. Say to them: No one can do anything for you against Allah, if He intends good for you, or if He intends bad for you. Rather, Allah is well aware of what you do. Nothing of your actions is hidden from Him no matter how much you try to conceal it.
Related Considerations
Reference in this passage is to those Bedouin tribes who were invited by Allah's Messenger ﷺ to join the party of 1400 Muslims who were marching to Hudaibiyah but on one pretext or another, they requested to be excused. This was narrated in part [ 1] of the story of Hudaibiyah. According to some versions, some of those people later repented and became sincere Muslims.
Ti diranno, o Messaggero, i beduini a cui Allāh ha impedito di accompagnarti nel tuo viaggio verso la Mekkah, se li rimproveri: "Curarci delle nostre ricchezze e dei nostri figli ci ha impedito di venire con te. Chiedi perdono ad Allāh per i nostri peccati". Dicono, con le loro lingue, ciò che non è nei loro cuori, ovvero chiedere l'intercessione del Profeta, pace e benedizione di Allāh su di lui, poiché essi non si sono pentiti dei loro peccati. Di' loro: "Nessuno può impedire Allāh se Egli volesse il bene per voi, o se volesse il male; al contrario, Allāh è Consapevole di ciò che fate, nessuna vostra azione Gli è nascosta, per quanto voi la celiate".
"Orang-orang Badui (Arab pedalaman) yang tertinggal (tidak turut ke Hudaibiyah) akan mengatakan, 'Harta dan keluarga kami telah menyibukkan kami, maka mohonkanlah ampunan untuk kami.' Mereka mengucapkan dengan lidahnya apa yang tidak ada dalam hatinya. Katakanlah, 'Maka siapakah (gerangan) yang dapat menghalang-halangi kehendak Allah jika Dia menghendaki kemudaratan bagimu atau jika Dia menghendaki manfaat bagimu.' Sebenarnya Allah Maha Mengetahui apa yang kamu kerjakan. Tetapi kamu menyangka bahwa Rasul dan orang-orang Mukmin sekali-kali tidak akan kembali kepada keluarga mereka selama-lamanya dan setan telah menjadikan kamu memandang baik da-lam hatimu persangkaan itu, dan kamu telah menyangka dengan sangkaan yang buruk dan kamu menjadi kaum yang binasa. Dan barangsiapa yang tidak beriman kepada Allah dan RasulNya maka sesungguhnya Kami menyediakan untuk orang-orang yang kafir neraka yang bernyala-nyala." (Al-Fath: 11-13).
(11-13) Allah سبحانه وتعالى mencela mereka yang tidak ikut jihad ber-sama Rasulullah a dari kalangan orang-orang pedalaman (badui), mereka yang imannya lemah, di hati mereka terdapat penyakit dan berburuk sangka terhadap Allah سبحانه وتعالى, di mana mereka akan datang mengajukan alasan, yaitu alasan harta dan keluarga mereka me-nyibukkan mereka untuk pergi berjihad di jalan Allah سبحانه وتعالى. Mereka juga mengharap supaya Rasulullah a memintakan ampunan untuk mereka, Allah سبحانه وتعالى berfirman, ﴾ يَقُولُونَ بِأَلۡسِنَتِهِم مَّا لَيۡسَ فِي قُلُوبِهِمۡۚ ﴿ "Mereka me-ngucapkan dengan lidahnya apa yang tidak ada dalam hatinya." Karena permintaan istighfar mereka dari Rasulullah a menunjukkan pe-nyesalan mereka serta mereka mengakui dosa mereka, perbuatan mereka yang tidak mengikuti jihad itu memerlukan taubat dan istighfar. Andai saja hal itu terdapat dalam hati mereka, tentu istighfar yang dilakukan Rasulullah a bermanfaat bagi mereka, karena mereka bertaubat dan kembali kepada Allah سبحانه وتعالى, namun adanya mereka tidak ikut pergi jihad adalah karena berburuk sangka terhadap Allah سبحانه وتعالى, mereka mengira, ﴾ أَن لَّن يَنقَلِبَ ٱلرَّسُولُ وَٱلۡمُؤۡمِنُونَ إِلَىٰٓ أَهۡلِيهِمۡ أَبَدٗا ﴿ "bahwa Rasul dan orang-orang Mukmin sekali-kali tidak akan kembali kepada keluarga mereka selama-lamanya." Artinya, mereka akan terbunuh. Dugaan ini tetap menghiasi hati mereka, hati mereka juga tenang dengan dugaan itu hingga menguat. Hal itu disebab-kan oleh dua hal:
Pertama, karena mereka adalah ﴾ قَوۡمَۢا بُورٗا ﴿ "kaum yang binasa," artinya kaum yang celaka, yang tidak ada kebaikannya. Andai saja pada diri mereka terdapat kebaikan, tentu penyakit ini tidak ter-dapat dalam hati mereka.
Kedua, lemahnya keimanan serta keyakinan mereka terhadap janji Allah سبحانه وتعالى serta tidak menolong agamaNya dan menjunjung kalimatNya. Karena itulah Allah سبحانه وتعالى berfirman, ﴾ وَمَن لَّمۡ يُؤۡمِنۢ بِٱللَّهِ وَرَسُولِهِۦ ﴿ "Dan barangsiapa yang tidak beriman kepada Allah dan RasulNya," artinya, maka ia adalah orang kafir yang berhak menerima azab. ﴾ فَإِنَّآ أَعۡتَدۡنَا لِلۡكَٰفِرِينَ سَعِيرٗا ﴿ "Maka sesungguhnya Kami menyediakan untuk orang-orang yang kafir neraka yang bernyala-nyala."
11- Bedevîlerden (Hudeybiye’ye çıkmayıp) geri kalanlar, sana:“Mallarımız ve ailelerimiz bizi meşgul etti. Onun için bize mağfiret dile!” diyecekler. Onlar, dilleriyle kalplerinde olmayan şeyleri söylerler. De ki:“Eğer Allah size bir zarar vermeyi dilerse yahut da size bir fayda ulaştırmayı isterse O’na karşı sizin için kim ne yapabilir? Bilakis, Allah yaptıklarınızdan haberdardır.”
12- Aslında siz, Rasûlün ve mü’minlerin asla ailelerine dönemeyeceklerini düşündünüz ve bu düşünce, kalplerinize cazip geldi. Böylece kötü bir zanda bulundunuz ve helâki hak etmiş bir topluluk oldunuz.
13- Kim Allah’a ve Rasûlüne iman etmezse (bilsin ki) Biz, kâfirler için alevli bir ateş hazırlamışızdır.
11. Yüce Allah, imanları zayıf, kalplerinde hastalık bulunan ve Allah hakkında kötü zan besleyen bedevîlerden; Allah yolunda cihada çıkmayarak Rasûlünden geri kalanları yermekte, onların, mallarının ve evlatlarının Allah yolunda cihada çıkmaktan kendilerini alıkoyduklarını belirterek özür dileyeceklerini ve Allah Rasûlünden kendileri için mağfiret dilemesini isteyeceklerini bildirmektedir.
Bu hususta Yüce Allah, onlar hakkında şöyle buyurmaktadır:“Onlar, dilleriyle kalplerinde olmayan şeyleri söylerler.” Rasûlullah sallallahu aleyhi ve sellem’den günahlarının bağışlanmasını dilemesini istemeleri, zahiren pişman olduklarına ve içten içe günah işlediklerini itiraf ettiklerine, tevbe ve istiğfarı gerektirici bir şekilde geri kaldıklarını anladıklarına delildir. Şâyet kalplerindeki kanaat de gerçekten bu olsa idi, Rasûlün onlar için mağfiret dilemesinin kendilerine bir faydası olurdu. Çünkü onlar, bu durumda tevbe edip Allah’a yönelmiş olacaklardı. Ancak kalplerindeki asıl kanaat, onların Allah hakkında kötü zan beslediklerinden dolayı geri kalmış oldukları yönündedir:
12. Onlar “Rasûlün ve mü’minlerin asla ailelerine dönemeyeceklerini” sanmışlardı. Öldürüleceklerini ve toptan imha edileceklerini düşünüyorlardı. Bu zanları onlara cazip görünüp kalplerine iyice yerleşti ve sonunda sapasağlam bir kanaat haline geldi. Bunun ise iki sebebi vardı:
1. Evvela onlar “helâki hak etmiş” büsbütün hayırsız “bir topluluk” idiler. Zira onlarda hayır namına bir şey bulunsaydı, kalplerinde böyle bir kanaat olmazdı.
2. Onların imanlarının zayıf olması, Allah’ın vaadine ve dinine yardım edip kelimesini yücelteceğine besledikleri yakînin az olmasıdır. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
13. “Kim Allah’a ve Rasûlüne iman etmezse” şüphesiz o cezalandırılmayı hak etmiş bir kâfirdir; ki “Biz, kâfirler için alevli bir ateş hazırlamışızdır.”
Hỡi Thiên Sứ Muhammad, những người Ả Rập vùng sa mạc đã không chịu cùng Ngươi trong chuyến đi đến Makkah sẽ nói với Ngươi về lý do của họ: "Chúng tôi bận trông coi tài sản và con cái của chúng tôi nên đã không đi cùng Người được. Xin Người hãy xin Allah tha thứ cho chúng tôi." Chúng nói bằng chiếc lưỡi của chúng những điều không có trong lòng của chúng về việc nhờ Thiên Sứ Muhammad cầu xin Allah tha thứ cho chúng bởi vì chúng không hề ăn năn sám hối cho tội lỗi của chúng. Ngươi hãy nói với chúng: "Không ai có thể làm được gì một khi Allah muốn điều tốt hay điều xấu cho các ngươi. Allah thông toàn những gì các ngươi làm, không một điều gì từ việc làm của các ngươi có thể che giấu được Ngài, cho dù các ngươi có giấu kín thế nào đi chăng nữa"
-Ey Peygamber!- Mekke'ye yolcuğunda Allah Teâlâ'nın bedevilerden seninle birlikte olmaktan geri bıraktıkları var ya, sen onları azarlarsan sana diyecekler ki: "Bizleri seninle yolculuk etmekten mallarımız ve evlatlarımız ile ilgilenmemiz alıkoydu. Bundan dolayı bizim günahlarımız için Allah'tan bağışlanma dile!" Onlar Nebi -sallallahu aleyhi ve sellem-'in kendileri için Allah'tan bağışlanma talebini kalplerinde olmadığı halde dilleri ile söylerler. Çünkü onlar, günahlarından tövbe etmediler. Onlara de ki: "Eğer Allah size bir hayır yahut zarar gelmesini dilerse O'na karşı kimsenin gücü yetmez. Hayır! Allah yapmakta olduklarınızdan haberdardır. Siz ne kadar gizleseniz de yaptıklarınızdan hiçbir şey O'na gizli kalmaz."
Magsasabi sa iyo, O Sugo, ang mga pinaiwan ni Allāh kabilang sa mga Arabeng disyerto sa pagsama sa iyo sa paglalakbay mo patungo sa Makkah kapag pinagsalitaan mo sila: "Umabala sa amin ang pangangalaga sa mga ari-arian namin at ang pangangalaga sa mga anak namin para maglakbay kasama sa iyo kaya humiling ka para sa amin ng kapatawaran mula kay Allāh para sa mga pagkakasala namin." Nagsasabi sila sa pamamagitan ng mga dila nila ng wala sa mga puso nila na paghiling ng paghingi ng tawad ng Propeta – basbasan siya ni Allāh at batiin ng kapayapaan – para sa kanila dahil sila ay hindi nagbalik-loob mula sa mga pagkakasala nila. Sabihin mo: "Walang isang nakapagdudulot para sa inyo laban kay Allāh ng anuman kung nagnais Siya sa inyo ng isang kabutihan o nagnais Siya sa inyo ng isang kasamaan. Bagkus laging si Allāh sa anumang ginagawa ninyo ay Mapagbatid: walang nakakukubli sa Kanya na anuman mula sa mga gawain ninyo kahit gaano man kayo nagkubli ng mga iyon.
Ô Messager, les Bédouins qu’Allah a laissés en retrait derrière toi, lorsqu'ils ne t'ont pas accompagnés lors de ton voyage à la Mecque, te disent lorsque tu leur fais des reproches: Nous ne pouvions laisser seuls nos biens et nos enfants, voilà pourquoi nous ne t’avons pas accompagné. Implore donc Allah afin qu’Il nous pardonne nos péchés. Ce faisant, ils disent avec leurs bouches ce dont ils ne sont pas convaincus dans leurs cœurs, car ils demandent au Prophète d’implorer le pardon d’Allah en leur faveur alors qu’ils ne se repentent pas de leurs péchés. Aussi, dis-leur: Personne ne pourra rien contre vous si Allah vous veut du bien, ni pour vous s’Il vous veut du mal. Allah est plutôt parfaitement connaisseur de ce que vous faites et rien de vos agissements ne Lui échappe, quel que soit le mal que vous vous donniez à les dissimuler.
The Fabricated Excuse offered by Those Who lagged behind and did not participate in Al-Hudaybiyyah
Allah informs His Messenger of the excuses that the bedouins who lagged behind would offer him, those bedouins who preferred to remain in their homes and possessions and did not join the Messenger of Allah ﷺ. They offered an excuse for lagging behind, as that of being busy -- in their homes and with their wealth! They asked the Messenger of Allah ﷺ to invoke Allah to forgive them, not because they had faith in the Prophet and his invocation, but to show off and pretend. This is why Allah the Exalted said about them,
يَقُولُونَ بِأَلْسِنَتِهِمْ مَّا لَيْسَ فِى قُلُوبِهِمْ قُلْ فَمَن يَمْلِكُ لَكُمْ مِّنَ اللَّهِ شَيْئاً إِنْ أَرَادَ بِكُمْ ضَرّاً أَوْ أَرَادَ بِكُمْ نَفْعاً
(They say with their tongues what is not in their hearts. Say: "Who then has any power at all (to intervene) on your behalf with Allah, if He intends you hurt or intends you benefit") Allah says, none can resist what Allah has decided in your case, all praise and honor belong to Him. Allah is the Knower of your secrets and what your hearts conceal, even if you pretend and choose to be hypocritical with us. This is why Allah the Exalted said,
بَلْ كَانَ اللَّهُ بِمَا تَعْمَلُونَ خَبِيراً
(Nay, but Allah is Ever All-Aware of what you do.) then He said,
بَلْ ظَنَنْتُمْ أَن لَّن يَنقَلِبَ الرَّسُولُ وَالْمُؤْمِنُونَ إِلَى أَهْلِيهِمْ أَبَداً
(Nay, but you thought that the Messenger and the believers would never return to their families,) `for your lagging behind was not an excusable act or just a sin. Rather, your lagging behind was because of hypocrisy and because you thought that the Muslims would be killed to the extent of extermination, their lives would be extinguished and none of them will ever come back,'
وَظَنَنتُمْ ظَنَّ السَّوْءِ وَكُنتُمْ قَوْماً بُوراً
(and you did think an evil thought and you became a people Bur) going for destruction, according to `Abdullah bin `Abbas, Mujahid and several others. Qatadah explained Bur to mean, corrupt and some said that it is a word used in the Arabic dialect of the area of Oman. Allah the Exalted then said,
وَمَن لَّمْ يُؤْمِن بِاللَّهِ وَرَسُولِهِ
(And whosoever does not believe in Allah and His Messenger,) Allah states here that whoever does not purify his actions outwardly and inwardly for Allah's sake, then Allah the Exalted will punish him in the Blazing Fire, even if he pretends to show people that he follows the faith, contradicting his true creed. Allah the Exalted then states that He is the Only Authority, King and Owner Who has full control over the residents of the heavens and earth,
يَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ وَكَانَ اللَّهُ غَفُوراً رَّحِيماً
(He forgives whom He wills, and punishes whom He wills. And Allah is Forgiving, Most Merciful.) with those who repent, return and submit to Him with humiliation.
Nebi -sallallahu aleyhi ve sellem- ile birlikte yolculuk etmekten sizleri alıkoyan, sizlerin özür olarak ileri sürdüğünüz gibi mallar ve evlatlar ile ilgilenmek değildi. Aksine sizlerin; Rasûlullah -sallallahu aleyhi ve sellem-'in ve ashabının hepsinin helak olacağını ve Medine'ye ailelerinin yanına geri dönemeyeceklerini zannetmenizdi. Şeytan, bunu sizin kalplerinizde süslemişti de sizler Rabbiniz hakkında O'nun, peygamberine yardım edemeyeciğine dair kötü zanda bulunmuştunuz. Böylece Allah, hakkında kötü zanda bulunmanız ve O'nun Rasûlü ile birlikte hareket etmekten geri kalmanız sebebi ile helak olmuş bir kavim olmuştunuz.
Avete utilizzato come scusa per non partire con il Messaggero il fatto di essere impegnati con i vostri beni e i vostri figli; anzi, pensavate che il Messaggero e i suoi compagni sarebbero stati tutti sterminati e che non sarebbero tornati alle loro famiglie in Medinah. Satana ha abbellito tutto ciò nei vostri cuori e avete fatto pensieri meschini sul conto del vostro Dio, ovvero che Egli non sostenga il Suo Profeta: siete un popolo in perdizione a causa dei vostri infausti sospetti sul conto di Allāh e per non essere partiti col Suo Messaggero.
La excusa de estar ocupados cuidando de su riqueza y de sus hijos no fue la razón para no ir junto al Profeta. Más bien, pensaron que el Mensajero y sus compañeros morirían y que no volverían con sus familias a Medina. Satanás hizo que esto pareciera estar bien en sus corazones, y pensaron acerca de su Señor que no ayudaría a Su profeta. Se arruinaron a causa del pensamiento malvado que tuvieron sobre Al-lah y por no acompañar a Su Mensajero.
Các ngươi lấy lý do bận rộn cho việc chăm sóc và trông coi tài sản và con cái nên không thể đi cùng với Thiên Sứ Muhammad. Đó không phải là lý do, mà thực chất là bởi vì các ngươi nghĩ rằng Thiên Sứ Muhammad và những người đồng hành cùng với Y sẽ bị tiêu diệt tất cả, họ sẽ không thể quay trở về với gia đình của họ ở Madinah. Lũ Shaytan đã thêu dệt cho các ngươi như thế trong trái tim của các ngươi và các ngươi đã nghĩ xấu về Thượng Đế của các ngươi rằng Ngài không phù hộ cho vị Nabi của Ngài. Các ngươi mới là đám người sẽ bị tiêu diệt bởi tư tưởng xấu về Allah cũng như việc các ngươi ở lại nhà không đi cùng với Thiên Sứ Muhammad.
Apa yang kalian jadikan alasan berupa kesibukan menjaga harta dan anak-anak bukanlah sebab dari ketertinggalan kalian untuk keluar bersama Nabi, justru kalian mengira bahwa Rasul dan para shahabat akan binasa semuanya dan tidak kembali kepada keluarga mereka di Madinah. Setan telah menjadikan hal itu indah di hati kalian, sehingga kalian berprasangka buruk terhadap Tuhan kalian bahwa Dia tidak akan menolong Nabi-Nya dan kalian menjadi kaum yang binasa karena keberanian kalian berprasangka buruk terhadap Allah dan tidak mau keluar bersama Rasul-Nya.”
Ang idinahi-dahilan ninyo na pagkaabala sa pangangalaga sa mga ari-arian at mga anak ay hindi ang dahilan ng pagpapaiwan ninyo sa paglalakbay kasama sa kanya, bagkus nagpalagay kayo na ang Sugo at ang mga Kasamahan niya ay mapapahamak nang lahatan at hindi makababalik sa mga mag-anak nila sa Madīnah. Pinaganda iyon ng demonyo sa mga puso ninyo. Nagpalagay kayo ng isang masagwang pagpapalagay sa Panginoon ninyo na Siya ay hindi mag-aadya sa Propeta Niya. Kayo ay naging mga taong napahamak dahilan sa ipinangahas ninyo na pagpapalagay ng kasagwaan kay Allāh at pagpapaiwan palayo sa Sugo Niya."
Nije tačno da ste izostali iza Resulullaha, sallallahu alejhi ve sellem, zato što su vas zabavili stada i porodice, već zato što ste mislili da se Vjerovjesnik, sallallahu alejhi ve sellem, i vjernici neće porodicama svojim nikad vratiti u Medinu i da će u boju svi izginuti. Šejtan vam je lijepim prikazao takvo mišljenje. I zlo ste mislili kad ste vjerovali da Allah, džellešanuhu, neće pomoći svom Poslaniku. Vi ste pravi stradalnici jer o Allahu loše mislite i jer ste izostali iz pohoda s Njegovim Poslanikom.
Le prétexte que vous avez avancé n’est pas la véritable raison de votre retrait. Vous pensiez plutôt que le Messager et ses Compagnons allaient tous périr et qu’ils ne retourneraient pas auprès de leurs familles à Médine. Satan a embelli cette pensée dans vos cœurs et vous pensiez à tort que votre Seigneur ne ferait pas triompher Son Prophète. C’est pourquoi vous êtes des gens voués à la perdition pour votre mauvais soupçon à l’égard d’Allah et pour être restés en retrait de Son Messager.
The excuse of being preoccupied with taking care of your wealth and children as presented by you was not the reason for remaining behind going out with him. Rather, you thought that the Messenger and his companions will all die and they won't return to their families in Madina. Satan also made this seem fine in your hearts and you had an evil thought about your Lord that He will not help His prophet. You were a ruined people because of the evil thought that you had about Allah and because of your remaining behind His messenger.
The Prophet Muhammad had a dream in Madinah that he was undertaking a journey to Makkah for the purpose of performing ‘umrah. In accordance with this, he left for Makkah along with his companions. But at that time, the conditions were very adverse. There was a great fear that there would be a clash with the Quraysh and that the Muslims would be killed in large numbers. As they approached Makkah, the Quraysh did indeed start pelting the Muslim group with stones and attempted to provoke them in different ways, so that they would become overwrought and start fighting, and the Quraysh would thus have an excuse to do battle with them. But the unilateral tolerance shown and the overlooking of these acts on the part of the Muslims deprived the Quraysh of the occasion to fight them. Many weak Muslims belonging to the areas surrounding Madinah did not join the pilgrims on their journey due to the fears mentioned above. When the Prophet had safely returned, these people came to him to profess their loyalty and started asking his pardon. But they were not pardoned, because their excuse was lame and false. Before God, a proper reason is acceptable at all times, while a false pretext is inevitably rejected outright. They had no real excuse for their non-participation in the journey along with God’s Prophet, except for their own feelings of uncertainty. They thought that they were protecting their interests by refusing to go on such a dangerous journey. They did not know that God is the Lord of all benefits and all harm. If God does not protect an individual, no protective armour can save him. Destruction will be the lot of such people in this world as well as in the Hereafter.
The person who does not have faith in Allah and His Messenger is a disbeliever. I have prepared on the Day of Resurrection for those who deny Allah a blazing fire by which they will be punished.
Nevjernik je onaj ko ne vjeruje u Allaha i u Vjerovjesnika, a Uzvišeni je Allah nevjernicima pripravio razbuktalu džehennemsku vatru u kojoj će gorjeti.
Ang sinumang hindi sumampalataya kay Allāh at sa Sugo Niya, ito ay isang tagatangging sumampalataya. Naghanda nga sa Araw ng Pagbangon para sa mga tagatangging sumampalataya kay Allāh ng isang apoy na nagliliyab na magdurusa sila roon.
Kim Allah'a ve O'nun resulüne iman etmezse işte o kâfirdir. Şüphesiz biz, kıyamet günü kâfirler için kendisi ile azap olunacakları şiddetli/alevli bir ateş hazırladık.
Quiconque ne croit pas en Allah et en Son Messager est mécréant. Or Nous avons préparé à l’attention de ceux qui mécroient en Allah un Feu ardent dans lequel ils seront suppliciés.
La persona que no cree en Al-lah y en Su Mensajero es un incrédulo. He preparado, en el Día de la Resurrección, para aquellos que niegan a Al-lah, un Infierno ardiente en el cual serán castigados.
Barang siapa yang tidak beriman kepada Allah dan Rasul-Nya maka ia adalah orang kafir dan Kami telah menyiapkan bagi orang-orang kafir kepada Allah pada hari Kiamat neraka yang menyala, mereka disiksa di dalamnya.
Và ai không có đức tin nơi Allah và Thiên Sứ của Ngài thì kẻ đó là Kafir, và quả thật TA đã chuẩn bị cho những kẻ Kafir Ngục Lửa với sức nóng khủng khiếp để trừng phạt chúng.
E chi non crede in Allāh e nel Suo Messaggero è un miscredente, e Noi abbiamo preparato, nel Giorno della Resurrezione, un Fuoco ardente per coloro che non credono in Allāh, con il quale saranno puniti.
To Allah alone belongs the control of the heavens and the control of the earth. He forgives the sins of those of His servants whom He wills and enters them into Paradise through His grace. He punishes those of His servants whom He wills out of His justice. Allah forgives the sins of those of His servants who repent to Him and He is merciful towards them.
Hanya milik Allahlah kerajaan langit dan bumi, Dia mengampuni dosa-dosa siapa yang dikehendaki-Nya dari hamba-hamba-Nya dan memasukkan mereka ke dalam surga dengan anugerah-Nya dan Dia menyiksa siapa yang dikehendaki-Nya dari hamba-hamba-Nya dengan keadilan-Nya. Sungguh, Allah Maha Pengampun terhadap dosa-dosa hamba-hamba-Nya yang bertobat dan Maha Penyayang terhadap mereka.
"Dan hanya kepunyaan Allah-lah kerajaan langit dan bumi. Dia memberi ampun kepada siapa yang dikehendakiNya dan meng-azab siapa yang dikehendakiNya. Dan Allah Maha Pengampun lagi Maha Penyayang." (Al-Fath: 14).
(14) Artinya, hanya Allah سبحانه وتعالى semata Pemilik kerajaan langit dan bumi. Semua hukum takdir, syariat, dan balasan diberlakukan Allah سبحانه وتعالى kepada langit dan bumi sesuai kehendakNya, karena itulah Allah سبحانه وتعالى menyebutkan hukum balasan sebagai akibat dari hukum syariat seraya berfirman, ﴾ يَغۡفِرُ لِمَن يَشَآءُ ﴿ "Dia memberi ampun kepada siapa yang dikehendakiNya," bagi orang yang melaksanakan perintah Allah سبحانه وتعالى,,, ﴾ وَيُعَذِّبُ مَن يَشَآءُۚ ﴿ "dan mengazab siapa yang dikehendakiNya," bagi orang yang meremehkan perintah Allah سبحانه وتعالى.
﴾ وَكَانَ ٱللَّهُ غَفُورٗا رَّحِيمٗا ﴿ "Dan Allah Maha Pengampun lagi Maha Penyayang," artinya, itulah sifat yang melekat pada Allah سبحانه وتعالى, mem-berikan ampunan dan rahmat dan tidak pernah terlepas dariNya. Allah سبحانه وتعالى senantiasa memberikan ampunan bagi para pendosa kapan pun juga, memaafkan mereka yang banyak memiliki kesalahan, menerima taubat orang-orang yang kembali padaNya, serta me-nurunkan kebaikanNya di malam dan di siang hari.
E ad Allāh solo appartiene il Regno dei Cieli e della Terra. Egli perdona i peccati dei Suoi sudditi che vuole, introducendoli nel Paradiso per Sua grazia, ed Egli punisce i Suoi sudditi che vuole, per Sua giustizia. Allāh è Perdonatore dei peccati dei Suoi sudditi pentiti, Misericordioso con loro.
14- Göklerin ve yerin hükümranlığı yalnız Allah’ındır. O, dilediğini bağışlar, dilediğine de azap eder. Allah Ğafûrdur, Rahîmdir.
14. Göklerin ve yerin yegane ve mutlak hakimi O’dur. Onlarda gerek kaderî gerek şer’î gerekse de (amellerin karşılığını verme şeklindeki) cezaî hükümleri ile dilediği gibi tasarruf eden O’dur.
Bundan dolayı Yüce Allah, şer’î hükümlerin sonucu olan cezaî hükümleri söz konusu ederek şöyle buyurmaktadır:“O, dilediğini bağışlar.” Yani Allah’ın vermiş olduğu emirleri yerine getirenleri bağışlar, “dilediğine” Allah’ın emirlerini önemsemeyenlere “de azap eder.”“Allah Gafûrdur, Rahîmdir.” O’ndan ayrılmayan vasfı ise mağfiret ve rahmettir. O, her zaman için günahkârların günahlarını bağışlar. Hata edenlerin hatalarını affeder. Tevbe edenlerin tevbesini kabul eder. Gece ve gündüz O’nun hayırları bol bol iner.
Göklerin ve yerin hükümranlığı sadece Allah'a aittir. O, kullarından dilediğinin günahlarını bağışlar ve ihsanı ile onu cennete koyar. Yine adaleti ile kullarından dilediğine azap eder. Allah, günahlarından tövbe eden kullarını çok bağışlayan ve onlara çok merhamet edendir.
Allah vlada nebesima i Zemljom. On oprašta onim Svojim robovima kojim hoće, iz plemenitosti i dobrote, pa ih u Džennet uvodi, a kažnjava koga hoće, iz Svoje pravednosti. Znajte, k tome, da Allah mnogo prašta onima koji se pokaju zbog neposlušnosti i da je izuzetno samilostan prema njima!
A Allah Seul revient la possession des Cieux et de la Terre. Il pardonne les péchés de ceux qu’Il veut parmi Ses serviteurs puis les fait entrer au Paradis par Sa grâce, et châtie qui Il veut parmi Ses serviteur en toute équité. Allah pardonne les péchés de Ses serviteurs qui se repentent et leur fait miséricorde.
Và chỉ duy nhất Allah nắm quyền thống trị các tầng trời và trái đất. Ngài tha thứ tội lỗi cho ai mà Ngài muốn trong đám bề tôi của Ngài, Ngài thu nhận họ vào Thiên Đàng của Ngài bởi hồng phúc của Ngài cũng như Ngài trừng phạt ai mà Ngài muốn trong đám bề tôi của Ngài bằng luật công bằng của Ngài. Và Allah là Đấng hằng tha thứ tội lỗi cho những bầy tôi của Ngài biết quay về sám hối,và Ngài là Đấng rất mực nhân từ đối với họ.
Solo a Al-lah pertenece el control de los cielos y de la Tierra. Él perdona los pecados de aquellos siervos a quienes Él quiere, y los introduce al Paraíso mediante Su gracia. Él castiga a aquellos siervos a quienes quiere con justicia. Al-lah perdona los pecados de Sus siervos que se arrepienten ante Él y tiene misericordia de ellos.
Sa kay Allāh lamang ang paghahari sa mga langit at lupa. Nagpapatawad Siya sa mga pagkakasala ng sinumang niloloob Niya kabilang sa mga lingkod Niya para papasukin Niya sa Paraiso dahil sa kabutihang-loob Niya. Nagpaparusa Siya sa sinumang niloloob Niya kabilang sa mga lingkod Niya ayon sa katarungan Niya. Laging si Allāh ay Mapagpatawad sa mga pagkakasala ng sinumang nagbalik-loob kabilang sa mga lingkod Niya, Maawain sa kanila.
15- (Savaşa çıkmayıp) geri kalanlar, siz ganimet almak üzere (Hayber’e doğru) yola koyulduğunuzda: “Bırakın da biz de peşinizden gelelim” diyecekler. Böylece onlar, Allah’ın sözünü değiştirmek isterler. De ki:“Siz, asla peşimizden gelmeyeceksiniz. Zira Allah daha önceden böyle buyurmuştur.” Bunun üzerine onlar da: “Hayır (öyle değil) aksine, siz bizi kıskanıyorsunuz” diyecekler. Bilakis onlar, pek az anlayan kimselerdir.
15. Yüce Allah, (Hudeybiye’den) geri kalanları söz konusu edip onları yerici ifadeler zikrettikten sonra, dünyevî cezalarının bir parçasının da Allah Rasûlü ve ashabı, savaş söz konusu olmaksızın birtakım ganimetler almak üzere yola koyulacakları vakit bu geri kalanların onlarla birlikte bulunmayı ve bu ganimetlerde onlara ortak olmayı istediklerini ve şu sözleri ile bunu dile getirdiklerini haber vermektedir:“Bırakın da biz de peşinizden gelelim.” Bununla da “Allah’ın sözünü değiştirmek isterler.” Halbuki Yüce Allah, onların cezalandırılmasını hükme bağlamış ve bu ganimetlerin de hem dinen hem de ilâhi takdir gereği olarak sadece mü’min ashab-ı kirama has olduğuna hükmetmiştir.
Sen onlara “de ki: Siz, asla peşimizden gelmeyeceksiniz. Zira Allah daha önceden böyle buyurmuştur.” Siz bu ganimetlerden mahrum kalacaksınız. Buna sebep ise kendi aleyhinize işlediğiniz suçlar ve baştan beri savaşı terk etmiş olmanızdır.
Mü’minlerle birlikte çıkmaktan engellendiklerini ifade eden bu sözlere cevap olmak üzere “onlar da: Hayır (öyle değil) aksine siz bizi” ganimet alacağız diye “kıskanıyorsunuz, diyecekler.” Bu hususta bilgilerinin son noktası işte bu kadardır.
Onlar akılları başlarında olduğu halde bu hususu gereği gibi kavramış olsalar, onların ganimetlerden mahrum oluşlarının sebebinin, isyan etmeleri olduğunu da bilirler, masiyetlerin dünyevî ve dinî birtakım cezaları olduğunu kavrarlardı. Bundan dolayı Yüce Allah:“Bilakis onlar, pek az anlayan kimselerdir” buyurmaktadır.
Orang-orang yang dibiarkan Allah tertinggal akan berkata, “Jika kalian -wahai orang-orang yang beriman- berangkat untuk mengambil harta rampasan perang Khaibar yang telah dijanjikan oleh Allah untuk kalian setelah perjanjian Hudaibiah, maka biarkan kami keluar bersama kalian untuk mendapat bagian darinya.” Orang-orang yang tertinggal itu -dengan permintaan mereka ini- ingin merubah janji Allah yang telah dijanjikan untuk orang-orang yang beriman sesudah perjanjian Hudaibiah agar Allah memberikan harta rampasan perang hanya kepada mereka saja. Katakanlah -wahai Rasul- kepada mereka, “Kalian sekali-kali tidak akan mengikuti kami menuju harta rampasan itu. Allah telah menjanjikan kepada kami bahwa harta rampasan perang Khaibar adalah untuk orang yang hadir dalam perjanjian Hudaibiah.” Mereka akan berkata, “Larangan kalian terhadap kami untuk mengikuti kalian menuju Khaibar bukanlah perintah dari Allah, akan tetapi dikarenakan kedengkian kalian terhadap kami.” Padahal, kenyataannya bukan seperti yang diklaim oleh orang-orang yang tertinggal itu, akan tetapi mereka tidak mengerti perintah-perintah Allah dan larangan-larangan-Nya kecuali hanya sedikit, karena itulah mereka terjerumus ke dalam kemaksiatan terhadap-Nya.
Those whom Allah had kept behind - when you, O believers, set off to take the spoils of Khaybar which Allah had promised you after the Treaty of Hudaibiyya, will say: ‘Let us go out with you to get some of it.’ These people who were left behind want to change, by this request of theirs, Allah’s promise that He made to the believers after the Treaty of Hudaibiyya to give them alone the spoils of Khaybar. Say to them, O Messenger: You will never follow us to those spoils, because Allah has promised us that the spoils of Khaybar are only for those who were present at Hudaibiyya. They will say: Your preventing us from following you to Khaybar is not an instruction from Allah, but because you are jealous of us. The matter is not as these people who were left behind claim. Rather, they do not understand Allah’s instructions and prohibitions except a little, and therefore they have fallen into going against Him.
"Orang-orang Badui yang tertinggal (tidak ikut berperang) itu akan berkata apabila kamu berangkat untuk mengambil ba-rang rampasan, 'Biarkanlah kami, niscaya kami mengikuti kamu,' mereka hendak merubah janji Allah. Katakanlah, 'Janganlah kalian mengikuti kami.' Seperti itulah yang difirmankan Allah سبحانه وتعالى sebe-lumnya, maka mereka akan berkata, 'Sebenarnya kalian iri pada kami,' tetapi mereka itu tidak mengerti kecuali hanya sedikit." (Al-Fath: 15).
(15) Setelah Allah سبحانه وتعالى menyebutkan orang-orang yang tidak pergi berjihad serta mencela mereka, selanjutnya Allah سبحانه وتعالى menye-butkan sebagian hukuman duniawi untuk mereka yaitu bahwa Rasulullah a dan para sabahatnya ketika mendapatkan berbagai harta rampasan perang tanpa peperangan, mereka menginginkan agar disertakan, mereka berkata, ﴾ ذَرُونَا نَتَّبِعۡكُمۡۖ يُرِيدُونَ ﴿ "Biarkanlah kami, niscaya kami mengikuti kamu," mereka hendak (ingin) dengan cara itu ﴾ أَن يُبَدِّلُواْ كَلَٰمَ ٱللَّهِۚ ﴿ "merubah janji Allah." karena telah memu-tuskan hukuman bagi mereka dan Allah telah mengkhususkan harta rampasan perang hanya untuk para sahabat yang beriman menurut ketentuan syariat dan takdir.
﴾ قُل ﴿ "Katakanlah" kepada mereka ﴾ لَّن تَتَّبِعُونَا كَذَٰلِكُمۡ قَالَ ٱللَّهُ مِن قَبۡلُۖ ﴿ "Janganlah kalian mengikuti kami.' Seperti itulah yang difirmankan Allah سبحانه وتعالى sebelumnya." Sesungguhnya kalian terhalang untuk menda-patkan harta rampasan perang karena perbuatan dosa yang kalian lakukan terhadap diri kalian dan karena kalian tidak ikut pergi berperang pada mulanya. ﴾ فَسَيَقُولُونَ ﴿ "Maka mereka akan berkata," seraya menjawab pernyataan yang melarang mereka untuk ikut berperang tersebut, ﴾ بَلۡ تَحۡسُدُونَنَاۚ ﴿ "Sebenarnya kalian iri pada kami," terhadap harta rampasan perang, dan inilah puncak pengetahuan mereka tentang berperang. Andai mereka mengerti dan mema-hami, tentu mereka tahu bahwa penyebab yang membuat mereka terhalang untuk mendapatkan harta rampasan perang adalah karena kemaksiatan yang mereka lakukan. Orang-orang yang melakukan kemaksiatan berhak mendapatkan hukuman dunia dan akhirat. Karena itulah Allah سبحانه وتعالى berfirman, ﴾ بَلۡ كَانُواْ لَا يَفۡقَهُونَ إِلَّا قَلِيلٗا ﴿ "Tetapi mereka itu tidak mengerti kecuali hanya sendikit."
يُرِيدُونَ أَن يُبَدِّلُواْ كَلَـمَ اللَّهِ
(They want to change Allah's Words), which refers to the promise that Allah gave those who were present at Al-Hudaybiyyah, according to the explanation reported from Mujahid, Qatadah, Juwaybir and which Ibn Jarir preferred. Allah said,
قُل لَّن تَتَّبِعُونَا كَذَلِكُمْ قَالَ اللَّهُ مِن قَبْلُ
(Say: "You shall not follow us; thus Allah has said beforehand.") `when He promised the participants of Al-Hudaybiyyah before you asked to join them,'
فَسَيَقُولُونَ بَلْ تَحْسُدُونَنَا
(Then they will say: "Nay, you envy us.") `you do not want us to share the war spoils with you,'
بَلْ كَانُواْ لاَ يَفْقَهُونَ إِلاَّ قَلِيلاً
(Nay, but they under- stand not except a little.) the truth is nothing close to what they claimed, but they understand not.
Before the Hudaybiyyah Treaty the Jews were very open in their hostility for the Muslims, because earlier they had had the full cooperation of Quraysh in this regard. The ‘no-war’ pact with the Quraysh at Hudaybiyyah cut off the Jews from the Quraysh and thereafter they were left on their own. For this reason, the morale of the Jews of Khybar, Tema, Fidak, etc. was lowered. So, three months after the signing of the treaty, when the Prophet besieged Khybar, the Jews of that place surrendered their arms without fighting and the Muslims acquired large amounts of booty on that occasion. People of weak faith who did not accompany the Prophet on his Hudaybiyyah journey, considering it risky, now wanted to take part in the campaign against the Jews and thus have a share in the spoils, but they were prohibited from doing so. It is the rule of God that it is the one who takes risks who should receive the benefit. If a man wants to achieve something without taking a risk, he wants, in fact, to change Divine Law. But it is not possible for anybody in this world to change God’s Law.
Magsasabi ang mga pinaiwan ni Allāh kapag lumisan kayo, O mga mananampalataya, patungo sa mga samsam ng digmaan sa Khaybar na ipinangako sa inyo ni Allāh matapos ng Pakikipagpayapaan sa Ḥudaybīyah upang kumuha ng mga iyon: "Pabayaan ninyo kami na humayo kasama sa inyo para sa isang bahagi mula roon." Nagnanais ang mga pinaiwan na ito na magpalit sa pamamagitan ng hiling nilang ito sa ipinangako ni Allāh na ipinangako Niya sa mga mananampalataya, matapos ng Pakikipagpayapaan sa Ḥudaybīyah, na magbigay sa kanila lamang ng mga samsam ng digmaan sa Khaybar. Sabihin mo sa kanila, O Sugo: "Hindi kayo susunod sa amin patungo sa mga samsam na iyon sapagkat nangako nga sa amin si Allāh na ang mga samsam ng digmaan sa Khaybar ay natatangi sa sinumang nakadalo sa Ḥudaybīyah. Kaya magsasabi sila: "Ang pagpipigil ninyo sa amin sa pagsunod sa inyo patungo sa Khaybar ay hindi isang kautusan mula kay Allāh; bagkus dahilan sa inggit ninyo sa amin." Ang usapin ay hindi gaya ng inangkin ng mga pinaiwan na ito. Bagkus sila ay hindi nakauunawa sa mga ipinag-uutos ni Allāh at mga sinasaway Niya kundi kaunti. Dahil doon, nasadlak sila sa pagsuway sa Kanya.
Ô musulmans, lorsque vous partirez récolter le butin de Khaybar qu’Allah vous a promis, après le traité d’Al-Ħudaybiyyah, ceux qu’Allah laissera en retrait derrière vous diront: Laisse-nous vous accompagner afin que nous prenions part à la prise de ce butin. Ces gens veulent par cette requête changer la promesse qu’Allah a faite aux croyants de ne faire don qu’à eux seuls du butin de Khaybar. Ô Messager, dis-leur: Vous ne nous accompagnerez pas car Allah nous a promis que le butin de Khaybar sera exclusivement réservé à ceux qui étaient présents à Al-Ħudaybiyyah. Ils répondront alors: Ce n’est pas par ordre d’Allah que vous nous interdisez de vous accompagner mais plutôt par envie. Or ce n’est pas le cas, comme le prétendent ces gens restés en retrait. C’est plutôt parce qu’ils ne comprennent que très peu les ordres d’Allah et Ses interdictions qu’ils parlent ainsi, et ceci explique pourquoi ils lui désobéissent.
Aquellos que se negaron a participar de la batalla (cuando los creyentes partieron para tomar el botín de Jaibar, que Al-lah había prometido después del Tratado de Hudaibiia) dirán: “Déjennos salir con ustedes para obtener algo de ello”. Estas personas que se negaron a participar del esfuerzo quieren cambiar, con esta petición, la promesa que Al-lah hizo a los creyentes después del Tratado de Hudaibiia de otorgarles el botín de Jaibar. Diles, Mensajero: “Nunca participarán de los botines, porque Al-lah nos ha prometido que los botines de Jaibar son solo para aquellos que estuvieron presentes en Hudaibiia”. Ellos dirán: “Su prevención de que los sigamos hasta Jaibar no es una instrucción de Al-lah, sino porque están celosos de nosotros”. Pero no es así. Ellos no entienden las órdenes y las prohibiciones de Al-lah sino un poco y, por eso, han caído en el pecado.
Injunctions and Related Issues
The reference in this passage is to the incident which took place in the 7th year of Hijrah after the Holy Prophet ﷺ returned from Hudaibiyah. When he intended to march on Khaibar, he took with him only those sincere Muslims who were with him at Hudaibiyah and participated in the Pledge of Ridwan. When Allah promised His Messenger ﷺ the conquest of Khaibar and great spoils, those Bedouin tribes who had contrived to remain behind when the Holy Prophet ﷺ went for ` Umrah, requested the Holy Prophet ﷺ to be allowed to join the Muslim army, either because they guessed that Khaibar would be conquered and they would receive a good share of the booty, or because they perceived the divine blessings bestowed on the Muslims as a result of the expedition of Hudaibiyah' and being remorseful on their wrong decision, they intended to join the new expedition. In response to their request, the Qur'an says: يُرِيدُونَ أَن يُبَدِّلُوا كَلَامَ اللَّـهِ "They wish to change the statement of Allah...[ 48:15] " 'Allah's statement' refers to the injunction that the right to participate in the expedition of Khaibar and receiving a share in its spoils is reserved exclusively for those sincere Muslims who were with the Holy Prophet ﷺ at Hudaibiyah. The same injunction is again referred to by saying, كَذَٰلِكُمْ قَالَ اللَّـهُ مِن قَبْلُ "Allah had said like this beforehand.... [ 48:15] " It means that the injunction of restricting the right of participation in Khyber to the participants of Hudaibiyah had been revealed by Allah before the revelation of these verses. However, this injunction is not available in the Qur'an anywhere else. So the question is: how is it then correct to refer this injunction as a 'statement of Allah' or as 'Allah has said like this'? Answer to this question depends on understanding the different kinds of the divine revelation which follow:
Divine Revelation is not restricted to the Qur’ an; Many injunctions are revealed without being a part of the Qur’ an, and Prophetic ahadith have also the status of being 'Allah's injunctions'
Wahy [ revelation ] is divisible into two types: [ 1] Wahy Matluww or recited revelation; and [ 2] Wahy Ghayr-Matluww or unrecited revelation. Wahy Matluww refers to the Qur'an - the words and meanings of which are both from Allah. Wahy Ghayr-Matluww refers to the Hadith of the Holy Prophet ﷺ - the wordings of which are from the Holy Prophet ﷺ and the meanings of which are from Allah (See Ma ariful Qur an: Vol. 2/570).Wally Ghayr-Matluww, like Wahy Matluww, is one of the fundamental sources of Islamic injunctions.
With this juristic principle in mind, scholars have explained that the restrictive injunction made to the participants of Hudaibiyah is nowhere asserted explicitly in the Qur'an or Wahy Matluww. However, it was made for them to the Holy Prophet through Wahy Ghayr-Matluww on his way to Hudaibiyah to which the Qur'an refers by the phrases Kalamullah (the statement of Allah) and qalAllah (Allah said). From this a general juristic rule may be deduced that the injunctions entrenched in ahadith sahihah [ Authentic Prophetic Traditions ] have the status of being 'Allah's statement' and 'Allah's saying'. These verses are sufficient to unmask the deviation of those who turned aside from the truth by refusing to accept ahadith as a religious authority.
Some people have tried to argue that the restrictive injunction is found in the Qur'an itself, that is in verses 18 and 19 of this very Surah "so He sent down tranquility upon them, and rewarded them with a well-nigh victory, and many spoils that they would receive." This verse was revealed in the beginning of the journey to Hudaibiah, and "well-nigh victory" refers, according to consensus of Qur'anic scholars, to the victory of Khaibar. Thus the phrases Kalamullah (the statement of Allah) and qalallah (Allah said) could refer to verses 18 and 19, and it is not necessary that it is construed as an injunction conveyed through Wahy Ghayr-Matluww. But this argument is misconceived because verse 18 and 19 contain a promise that the participants of Hudaibiah would receive many spoils in the victory of Khaibar, but it is nowhere mentioned in these verses that these spoils will be restricted to the participants of Hudaibiah and no one else will participate in them. Therefore, No doubt, this restriction was made by Wahy Ghayr-Matluww or the Hadith of the Holy Prophet ﷺ which is meant by the Qur'anic phrases Kalamullah and qalallah.
Some people have applied the words, 'the statement of Allah' occurring in verse 15 to verse 83 of Surah At-Taubah:
فَاسْتَأْذَنُوكَ لِلْخُرُوجِ فَقُل لَّن تَخْرُجُوا مَعِيَ أَبَدًا وَلَن تُقَاتِلُوا مَعِيَ عَدُوًّا ۖ إِنَّكُمْ رَضِيتُم بِالْقُعُودِ أَوَّلَ مَرَّةٍ
They sought disorder even earlier and tried to upset matters for you, until the Truth arrived and the will of Allah prevailed, though they disliked it. [ Surah Taubah: 83]
This is not true, because the verses of Surah At-Taubah pertain to the battle of Tabuk which took place in the 9th year of Hijrah whereas the expedition of Khaibar took place two years earlier in the 7th year of Hijrah (Qurtubi; and others).
قُل لَّن تَتَّبِعُونَا ("...say: 'You shall not follow us' - 48:15".) In this clause, the laggards who contrived to be left behind are emphatically told that they could not be allowed to march against the Jews of Khaibar and partake of the booty. However, this prohibition is restricted to the expedition of Khaibar, but in the near future they would be allowed to fight other battles. This is the reason why from among the laggards, the tribes of Muzainah and Juhainah later on fought in the company of the Holy Prophet ﷺ (a1-Ruh citing from al-Bahr; Bayan).
Some of the Laggards Repent and Become Sincere Muslims
All the laggards that did not march towards Hudaibiyah were prohibited from taking part in the expedition of Khaibar, whereas not all of them were hypocrites, some were sincere Muslims. And some at that particular time were hypocrites, but later on, through the Grace of Allah, they became sincere Muslims. Verse [ 16] consoles and comforts the laggards that though, because of Allah's promise made to the participants of Hudaibiyah, they cannot be allowed to take part in the expedition of Khaibar, yet in the near future the sincere Muslims would be called upon to fight against much more powerful enemies. Thus the Qur'an predicts '' سَتُدْعَوْنَ إِلَىٰ قَوْمٍ أُولِي بَأْسٍ شَدِيدٍ تُقَاتِلُونَهُمْ أَوْ يُسْلِمُونَ "You will be called against a people possessed of strong fighting power; you will have to fight them, or they will submit". (48:16)
We need to bear in mind the verse foretells that they will be invited to take part in battles that will be fought against a formidable militant nation. Islamic history bears ample testimony to the fact that this prediction was not fulfilled during the lifetime of the Holy Prophet ﷺ . There are several reasons for this. First of all, though battles did take place during the lifetime of the Holy Prophet ﷺ after the expedition of Khaibar, there is no proof that the Holy Prophet ﷺ called upon the Bedouins to fight. Secondly, after that no battle took place with such a nation whose fighters were so brave, chivalrous and formidable as the Qur'an describes. Although in the battle of Tabuk the encounter was with a formidable force, neither is there any evidence that the Bedouins were invited to fight, nor did any actual fighting take place in Tabuk, because Allah had infused terror in the minds of the opponents, and they did not turn up. As far as the battle of Hunain is concerned, there is no proof of their being invited, nor was the opponent so powerful. Therefore, some of the leading scholars of Tafsir express the view that the prediction in the verse refers to the fierce and protracted wars with the Byzantine and Iranian empires which took place during the reign of Sayyidna Al-Faruq ul-A` zam ؓ (Ibn ` Abba, 'Ata, Mujahid, Ibn Abi Laila, and Hasan in Qurtubi' ). Sayyidna Rafi` Ibn Khadij ؓ says: " We read this verse in the Qur'an in which the word 'qawm' (people) occurs, but we did not know to which 'qawm' reference is made, until after the Holy Prophet ﷺ when Abu Bakr ؓ took over the reign of Caliphate and invited us to take up arms against Banu Hanifah, the people of Yamamah, that is, Musailimah-Kadhdhab. So we thought the Qur'an refers to this 'qawm' (people)." However, there is no conflict or contradiction between these views. The word 'qawm' (people) could comprehend all these nations. Having cited all these views, Imam Qurtubi asserts that this verse confirms the legitimacy of the Caliphate of Sayyidna Abu Bakr and Sayyidna ` Umar ؓ . The Qur'an itself asserts in the above-quoted verse their calling upon the people to fight.
تُقَاتِلُونَهُمْ أَوْ يُسْلِمُونَ ("...you will have to fight them, or they will submit" ) According to the gira’ ah (reading) of Sayyidna 'Ubaiyy in the second disjunctive clause أَوْ يُسْلِمُوا au yuslimu the nun has been omitted. Therefore, Imam Qurtubi takes the disjunctive particle au originally standing for "or" in the sense of hatta (until). In other words, the fighting will carry on with that nation until they surrender - whether by embracing Islam or by submitting to the Islamic rule.
-Ey Müminler!- Allah’ın kendilerini geride bıraktığı kimseler, Hudeybiye anlaşmasından sonra sizler Allah’ın sizlere vadetmiş olduğu Hayber ganimetlerini almak için çıktığınızda size şöyle diyecekler: "Bizi bırakın da o ganimetlerden bir pay almak için biz de sizinle birlikte çıkalım." Geri kalan bu kimseler; bu istekleri ile Allah’ın Hudeybiye anlaşmasından sonra sadece Müminlere vermeyi vadetmiş olduğu Hayber ganimetleri ile alakalı vaadini değiştirmek istiyorlar. -Ey Peygamber!- Onlara de ki: "O ganimetler için çıktığımızda bize asla tabi olmayın! Şüphesiz Allah, Hayber ganimetlerini sadece Hudeybiye anlaşmasına şahitlik edenler olarak bizlere vadetmiştir." Onlar şöyle diyeceklerdir: "Sizin, bizleri size tabi olmaktan alıkoymanız Allah’tan bir emir değildir. Bilakis sizin bizlere karşı duyduğunuz haset sebebiyledir." İş geri kalan bu kimselerin iddia ettikleri gibi değildir. Onlar az bir şey dışında Allah’ın emirlerini ve yasaklarını anlamazlar. Bundan dolayı ona isyan etmişlerdir.
Kad pođeš, Poslaniče, s vjernicima na Hajber radi stjecanja ratnog plijena koji vam je Allah obećao, oni koji su, onda, izostali iza vas reći će vam: “Dopustite nam da pođemo s vama kako bi i nas zapao dio ratnog plijena!” Time su željeli promijeniti Allahovo obećanje i odredbu da oni neće s vama poći. Reci im, Vjerovjesniče: “Nećete poći s nama na Hajber radi plijena, jer nas je Allah, džellešanuhu, obavijestio, prije povratka u Medinu, da će ratni plijen, stečen na Hajberu, pripasti isključivo onima koji su bili s Resulullahom, sallallahu alejhi ve sellem, na Hudejbiji!” A na to će vam oni koji su izostali odgovoriti: “Nije istina to što govorite, Allah nije odredio tako, već nam vi, zavidni, ne date da vas pratimo kako ne bismo dobili udio u ratnom plijenu!” Allah je pobio tu njihovu tvrdnju; oni ne razumiju Allahove propise, ne poimaju šta im je dopušteno a šta zabranjeno, osim vrlo malo. Eto zbog čega su upali u grijeh.
Hỡi những người có đức tin, những kẻ ở lại nhà không cùng tham gia chinh chiến với các ngươi sẽ nói với các ngươi khi các ngươi đi thu nhặt chiến lợi phẩm mà Allah đã hứa ban cho các ngươi sau hiệp ước Al-Hudaibiyah: "Hãy để chúng tôi ra đi cùng với các người." Những kẻ ở lại nhà thật ra chỉ muốn được chia phần từ chiến lợi phẩm. Hỡi Thiên Sứ Muhammad, Ngươi hãy nói với chúng: "Các ngươi không bao giờ được đi cùng với chúng tôi đến phần chiến lợi phẩm đó, bởi quả thật Allah đã hứa chỉ ban nó cho những ai có mặt tại Al-Hudaibiyah." Chúng nói: "Các người đã ngăn cản chúng tôi đi theo các người đến với chiến lợi phẩm không phải là lệnh của Allah mà là các ngươi ganh tị với chúng tôi." Sự việc không như những kẻ không chịu tham chiến này đã khẳng định bởi vì chúng không hiểu các mệnh lệnh cũng như những điều cấm của Allah ngoại trừ một chút ít; chính vì vậy mà chúng đã trái lệnh Ngài.
Coloro che Allāh ha lasciato indietro diranno, quando voi partirete, o credenti, riguardo i bottini di Khaybar, che Allāh vi ha promesso dopo il patto di Ħudaibiyah, per reclamarli: "Lasciateci venire con voi, così da averne una parte". Costoro che sono rimasti indietro vorrebbero, con questa loro richiesta, cambiare la promessa che Allāh ha fatto ai credenti dopo il patto di Ħudaibiyah, ovvero di concedere il bottino di Khaybar esclusivamente a loro. Dì loro, o Messaggero: "Non verrete con noi per ottenere quel bottino, poiché Allāh ha promesso che il bottino fosse riservato ai presenti di Ħudaibiyah". Diranno: "Il fatto che ci impediate di seguirvi non è per ordine di Allāh, ma poiché ci invidiate". La realtà non è come insinuano costoro che sono rimasti indietro: essi non comprendono se non poco gli ordini di Allāh e i Suoi divieti, per tale motivo sono caduti nella disobbedienza.
Mensajero, diles a los beduinos que no viajaron a La Meca contigo, y pruébalos: “Pronto serán llamados a luchar contra un grupo fuerte y valiente de personas por la causa de Al-lah, o puede que entren al Islam sin luchar. Si obedecen a Al-lah cuando se les invite a luchar contra ellos, Él les concederá una buena recompensa como el Paraíso, pero si se apartan de Su obediencia, al igual que se alejaron y no viajaron con el Mensajero a la Meca, Al-lah les infligirá un castigo doloroso”.
16- (Savaşa çıkmayıp) geri kalan bedevîlere de ki: “Yakında çok güçlü bir kavme karşı (savaşa) çağrılacaksınız ve onlarla savaşacaksınız yahut da onlar teslim/Müslüman olacaklardır. Eğer itaat ederseniz, Allah size güzel bir mükafat verir. Şâyet daha önce yüz çevirdiğiniz gibi yine yüz çevirirseniz o zaman da size can yakıcı bir azapla azap eder.
17- (Savaşa katılmama hususunda) gözleri görmeyene günah yoktur, topala günah yoktur, hastaya günah yoktur. Kim Allah’a ve Rasûlü’ne itaat ederse Allah, onu altlarından ırmaklar akan cennetlere koyar. Kim de yüz çevirirse ona da can yakıcı bir azapla azap eder.
16. Yüce Allah, seferden geri kalan bedevî Arapların Allah yolunda cihaddan geri kalmakla birlikte mazeret olmayacak şeyleri mazeret gösterdiklerini ve eğer herhangi bir savaş ve güçlü bir kavimle karşılaşmak söz konusu olmayacak ise mü’minlerle birlikte savaşa çıkmayı istediklerini, hatta sadece ganimet maksadı ile böyle bir talepte bulunduklarını zikrettikten sonra onları sınamak üzere şöyle buyurmaktadır:“Geri bırakılan Bedevî Araplara de ki: Yakında çok güçlü bir kavme karşı” Allah Rasûlü yahut onun yerine geçen râşid halifeler veya imamlar (İslâm devlet başkanları) tarafından savaşmak üzere “çağrılacaksınız ve onlarla savaşacaksınız yahut da onlar teslim/Müslüman olacaklardır.”Sözü geçen bu kavim, İranlılar, Bizanslılar, onların yolunda gidenler ve onlara benzeyen kimselerdir. Bunlarla ya savaşılacak veya onlar kendiliklerinden teslim olacaklardır.
Vakıa da bu olmuştur. Müslümanlar bu kavimlerle savaşmaları ve çarpışmaları esnasında eğer onların güç ve kuvvetleri yerinde bulunuyor idiyse onlar cizye vermeyi kabullenmediler; aksine ya İslâm’a girdiler yahut da sahip bulundukları inancı sürdürmek üzere çarpışma yoluna gittiler. Müslümanlar onlara ağır yaralar verdirdikten sonra ise silahı bıraktılar ve güçsüz düştüler. Baş eğmek zorunda kalıp sonunda ya İslâm’a girmek yahut da cizye vermekle karşı karşıya kaldılar.“Eğer” bu gibi kimselerle savaşmak üzere sizi çağıranlara “itaat ederseniz, Allah size güzel bir mükafat verir.”Bu da Allah ve Rasûlünün, Allah yolunda cihada karşı verileceğini belirttiği mükâfattır.“Şâyet daha önce” Allah Rasûlünün sizleri kendisi ile savaşmaya çağırdığı kimselerle savaşmaktan “yüz çevirdiğiniz gibi yüz çevirirseniz, size can yakıcı bir azapla azap eder.”
Bu âyet-i kerime, güçlü kimselere karşı cihada davet eden Râşid Halifelerin faziletlerine ve bu hususta onlara itaat etmenin gerekliliğine delildir.
17. Daha sonra Yüce Allah, kulun cihada çıkmayışına mazeret teşkil eden ve kul için mazeret kabul edilecek özürleri söz konusu ederek şöyle buyurmaktadır:“Gözleri görmeyene günah yoktur, topala günah yoktur, hastaya günah yoktur.”Cihada çıkmalarını engelleyen bu gibi mazeretleri dolayısı ile cihaddan geri kalmalarından ötürü günahkâr olmaları söz konusu değildir.“Kim Allah’a ve Rasûlüne” emirlerini yerine getirip yasaklarından kaçınmak hususunda “itaat ederse Allah, onu altlarından ırmaklar akan” içinde canların çektiği ve gözlerin görmekten zevk alacağı türlü nimetler bulunan “cennetlere koyar.”“Kim de” Allah’a ve Rasûlüne itaat etmekten “yüz çevirirse ona da can yakıcı bir azapla azap eder.” Mutluluk, tamamı ile Allah’a itaat etmeye bağlıdır. Bedbahtlık ise O’na isyan etmek ve emirlerine aykırı hareket etmektedir.
Ô Messager, dis aux bédouins, qui sont restés en retrait lorsque tu es parti à la Mecque, afin de les tester: Vous serez appelés à combattre des gens redoutables pour la cause d’Allah, à moins qu’ils n’embrassent l’Islam sans combat. Si vous obéissez à Allah et allez les combattre, Il vous accordera une belle rétribution qui est le Paradis, mais si vous refusez de Lui obéir, comme lorsque vous êtes restés en retrait, Il vous infligera un châtiment douloureux.
"Katakanlah kepada orang-orang Badui yang tertinggal, 'Kamu akan diajak untuk (memerangi) kaum yang mempunyai kekuatan yang besar, kamu akan memerangi mereka atau mereka menyerah (masuk Islam). Maka jika kamu patuhi (ajakan itu), niscaya Allah akan memberikan kepadamu pahala yang baik dan jika kamu berpaling sebagaimana kamu telah berpaling sebelum-nya, niscaya Dia akan mengazab kamu dengan azab yang pedih.' Tiada dosa atas orang-orang yang buta dan atas orang-orang yang pincang dan atas orang yang sakit (apabila tidak ikut berperang). Dan barangsiapa yang taat kepada Allah dan RasulNya, niscaya Allah akan memasukkannya ke dalam surga yang mengalir di bawahnya sungai-sungai dan barangsiapa yang berpaling, niscaya Dia akan mengazabnya dengan azab yang pedih." (Al-Fath: 16-17).
(16) Setelah Allah سبحانه وتعالى menyebutkan tentang orang-orang dari kalangan badui yang tidak turut pergi berperang di jalan Allah سبحانه وتعالى, mereka mengutarakan alasan yang tidak benar dan mereka me-minta untuk turut serta berperang jika tidak disertai persenjataan dan peperangan tapi hanya untuk mendapatkan harta rampasan perang saja, maka Allah سبحانه وتعالى berfirman mencela mereka, ﴾ قُل لِّلۡمُخَلَّفِينَ مِنَ ٱلۡأَعۡرَابِ سَتُدۡعَوۡنَ إِلَىٰ قَوۡمٍ أُوْلِي بَأۡسٖ شَدِيدٖ ﴿ "Katakanlah kepada orang-orang Badui yang tertinggal, 'Kamu akan diajak untuk (memerangi) kaum yang mempunyai kekuatan yang besar'." Artinya, Rasulullah a dan para penggantinya dari kalangan Khulafa` Rasyidin serta para pemimpin akan meng-ajak kalian, dan mereka itu adalah pasukan Persia dan Romawi serta orang-orang semacam mereka, ﴾ تُقَٰتِلُونَهُمۡ أَوۡ يُسۡلِمُونَۖ ﴿ "kamu akan memerangi mereka atau mereka menyerah (masuk Islam)," artinya, kemungkinan yang ini atau yang itu. Dan inilah realitanya, jika mereka pada saat memerangi para musuh dan dapat dikalahkan, maka kaum Muslimin tidak boleh menerima jizyah dari mereka, tapi alternatifnya adalah mereka para musuh itu masuk Islam atau dibunuh karena kekufuran mereka. Setelah kaum Muslimin ber-hasil mengalahkan mereka, mereka pun tunduk dan kehilangan kekuatan sehingga mereka harus masuk Islam atau membayar jizyah.
﴾ فَإِن تُطِيعُواْ ﴿ "Maka jika kamu patuhi (ajakan itu)," yakni, ajakan orang yang menyeru kalian memerangi musuh, ﴾ يُؤۡتِكُمُ ٱللَّهُ أَجۡرًا حَسَنٗاۖ ﴿ "niscaya Allah akan memberikan kepadamu pahala yang baik," yaitu balasan yang diberikan Allah سبحانه وتعالى dan RasulNya karena berjihad di jalan Allah سبحانه وتعالى. ﴾ وَإِن تَتَوَلَّوۡاْ كَمَا تَوَلَّيۡتُم مِّن قَبۡلُ ﴿ "Dan jika kamu berpaling seba-gaimana kamu telah berpaling sebelumnya," untuk memerangi kaum yang diserukan oleh Rasulullah a agar diperangi, ﴾ يُعَذِّبۡكُمۡ عَذَابًا أَلِيمٗا ﴿ "niscaya Dia akan mengazab kamu dengan azab yang pedih."
Ayat ini menunjukkan keutamaan para Khulafa` Rasyidin yang menyerukan untuk memerangi kaum yang memiliki kekuatan besar, di mana seruan itu wajib untuk ditaati.
(17) Selanjutnya Allah سبحانه وتعالى menyebutkan berbagai macam udzur yang diperkenankan bagi seorang hamba untuk tidak turut berjihad, Allah سبحانه وتعالى berfirman, ﴾ لَّيۡسَ عَلَى ٱلۡأَعۡمَىٰ حَرَجٞ وَلَا عَلَى ٱلۡأَعۡرَجِ حَرَجٞ وَلَا عَلَى ٱلۡمَرِيضِ حَرَجٞۗ ﴿ "Tiada dosa atas orang-orang yang buta dan atas orang-orang yang pincang dan atas orang yang sakit (apabila tidak ikut berperang)." Yakni, untuk tidak turut berjihad karena adanya udzur yang menghalangi mereka.
﴾ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُۥ ﴿ "Dan barangsiapa yang taat kepada Allah dan RasulNya," dalam melaksanakan perintahNya dan menjauhi lara-nganNya, ﴾ يُدۡخِلۡهُ جَنَّٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُۖ ﴿ "niscaya Allah akan memasukkan-nya ke dalam surga yang mengalir di bawahnya sungai-sungai," di dalam surga terdapat berbagai hal yang diinginkan jiwa dan dipandang nikmat oleh mata. ﴾ وَمَن يَتَوَلَّ ﴿ "Dan barangsiapa yang berpaling," dan tidak menaati Allah سبحانه وتعالى serta RasulNya, ﴾ يُعَذِّبۡهُ عَذَابًا أَلِيمٗا ﴿ "niscaya Dia akan mengazabnya dengan azab yang pedih." Kebahagiaan seluruhnya terletak pada menaati perintah Allah سبحانه وتعالى dan kesengsaraan terletak pada kemaksiatan serta menentang perintah Allah سبحانه وتعالى.
Božiji Poslaniče, provjeri beduine koji su izostali iz pohoda prema Meki, te im reci: “Bit ćete pozvani u boj protiv silovita naroda, ili će oni prihvatiti islam. Pa, ako se odazovete ovom pozivu boreći se uz Resulullaha, sallallahu alejhi ve sellem, Allah će vam dati golemu nagradu – Džennet. A ako okrenete leđa i ne poslušate Allaha, kao što Ga niste poslušali kad niste pošli s Poslanikom ka Meki, Allah će vas na bolne, nesnosne muke staviti.”
O Messenger! Say to those bedouins who failed to travel to Makkah with you, testing them: “You will soon be called to fighting against a strong, courageous group of people whom you shall either have to fight in the path of Allah, or they may enter into Islam without a fight. If you obey Allah in Him inviting you to fight them, He will give you a good reward, i.e. Paradise, but if you turn away from His obedience, just like you turned away from travelling with the Messenger to Makkah, He will inflict a painful punishment on you.”
Hỡi Thiên Sứ Muhammad, Ngươi hãy nói với những người Ả Rập vùng sa mạc đã không cùng đi với Ngươi trong chuyến đi đến Makkah để kiểm tra chúng: "Các ngươi được gọi đi chiến đấu với một đám người hùng mạnh trong chiến đấu, các ngươi sẽ chiến đấu với họ tới cùng vì con đường chính nghĩa của Allah hoặc họ sẽ vào Islam mà không có cuộc đánh chiến. Nếu các ngươi tuân lệnh Allah về những gì mà Ngài đã kêu gọi các ngươi trong cuộc đánh chiến với họ thì Ngài sẽ ban thưởng cho các ngươi một phần thưởng tốt đẹp, đó là Thiên Đàng; nhưng nếu các ngươi quay lưng, không tuân lệnh Ngài giống như việc các ngươi đã không chịu cùng với Thiên Sứ Muhammad trong chuyến đi đến Makkah thì Ngài sẽ trừng phạt các ngươi bằng một hình phạt vô cùng đau đớn."
Sabihin mo, O Sugo, sa mga nagpaiwan kabilang sa mga Arabeng disyerto sa paglalakbay kasama sa iyo patungong Makkah habang sumusubok sa kanila: "Aanyayahan kayo tungo sa pakikipaglaban sa mga taong may pakikidigmang malakas sa pakikipaglaban. Makikipaglaban kayo sa kanila sa landas ni Allāh o papasok sila sa Islām nang walang pakikipaglaban. Kaya kung tatalima kayo kay Allāh sa ipinaanyaya Niya sa inyo na pakikipaglaban sa kanila, magbibigay Siya sa inyo ng isang pabuyang maganda, ang Paraiso. Kung tatalikod kayo sa pagtalima sa kanya gaya ng pagtalikod ninyo rito nang nagpaiwan kayo sa paglalakbay kasama sa Propeta patungong Makkah, pagdurusahin Niya kayo ng isang pagdurusang nakasasakit."
Katakanlah -wahai Rasul- kepada orang-orang yang tertinggal dari kalangan Badui untuk keluar bersamamu menuju Makkah sebagai bentuk ujian bagi mereka, “Kalian akan dipanggil untuk mengikuti peperangan melawan kaum yang mempunyai kekuatan besar dalam perang, kalian memerangi mereka di jalan Allah atau mereka mau masuk Islam tanpa ada peperangan. Jika kalian menaati Allah dalam panggilan-Nya untuk memerangi mereka maka Allah akan memberikan kalian pahala yang besar, yaitu surga. Sebaliknya, jika kalian berpaling dari ketaatan kepada-Nya -sebagaimana kalian berpaling saat kalian tertinggal untuk keluar bersama Rasulullah ke Makkah- maka Allah akan menyiksa kalian dengan siksa yang menyakitkan.
-Ey Peygamber!- Bedevilerden seninle beraber Mekke'ye sefer etmekten geri kalanları imtihan ederek onlara de ki: "Çok güçlü bir kavme karşı savaşmak için çağrılacaksınız. Ya onlarla Allah yolunda savaşacaksınız ya da onlar savaşmadan İslam'a girip Müslüman olacaklar. Eğer sizi davet ettiği şey olan savaş hususunda Allah'a itaat ederseniz; Allah size güzel bir mükâfat verir ki, o da cennettir. Eğer daha önce Mekke'ye onunla (peygamberle) birlikte sefer etmek hususunda yüz çevirip geri döndüğünüz gibi dönerseniz; o zaman Allah sizi, acı verici bir azapla azaplandırır."
Allah conveys the News that there will be Many Cases of Jihad, and that Jihad distinguishes the Ranks of the Believers and exposes the Hypocrite
Scholars of Tafsir differ over who the people mentioned here are. They are people experienced at warfare who will be called to fight. There are many opinions, first, they are the tribe of Hawazin, as Shu`bah narrated from Abu Bishr from Sa`id bin Jubayr, or `Ikrimah, or both of them. Hushaym narrated this explanation from Abu Bishr, from both Sa`id bin Jubayr and `Ikrimah. Qatadah, as narrated from him in one version, held the same view. The second view is that these people are the tribe of Thaqif, according to Ad-Dahhak. The third view is that they are Banu Hanifah, according to Juwaybir and Az-Zuhri, as Muhammad bin Ishaq narrated from him. Similar was narrated from Sa`id bin Jubayr and `Ikrimah. The fourth opinion is that they are the Persians, according to `Ali bin Abi Talhah who reported that from `Abdullah bin `Abbas. This is also the view of `Ata', Mujahid, and `Ikrimah. Ka`b Al-Ahbar said that they are the Romans, while Ibn Abi Layla, `Ata, Al-Hasan and Qatadah -- in a different narration from him, said that they are the Persians and Romans. Mujahid also said that they are the idolators. In another narration Mujahid said, "They are men given to great warfare," and did not specify any particular people. This last explanation is the view preferred by Ibn Jurayj and Ibn Jarir. Allah's statement,
تُقَـتِلُونَهُمْ أَوْ يُسْلِمُونَ
(Then you shall fight them, or they shall surrender.) means, `you are called to fight them in Jihad, through constant warfare, until you become victorious over them or they surrender. Or, they will embrace your religion without a fight, but with their full consent.' Allah the Exalted and Most Honored said next,
فَإِن تُطِيعُواْ
(Then if you obey,) `if you accept the call to Jihad and prepare for it and fulfill your duty in this regard,'
يُؤْتِكُمُ اللَّهُ أَجْراً حَسَناً وَإِن تَتَوَلَّوْاْ كَمَا تَوَلَّيْتُمْ مِّن قَبْلُ
(Allah will give you a fair reward; but if you turn away as you turned away before,) `on the day of Al-Hudaybiyyah, when you were called to Jihad, yet lagged behind,'
يُعَذِّبْكُمْ عَذَاباً أَلِيماً
(He will punish you with a painful torment.)
Acceptable Reasons for not joining Jihad
Allah then mentions the legal reasons that allow one to be excused from joining the Jihad, such as blindness and being lame, and various illnesses that strike one and are remedied in few days. When one is ill, he is allowed to remain behind and will have a valid excuse to do so, until his illness ends. Allah the Exalted and Most honored then said, while ordaining joining the Jihad and obeying Allah and His Messenger ,
وَمَن يُطِعِ اللَّهَ وَرَسُولَهُ يُدْخِلْهُ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ وَمَن يَتَوَلَّ
(And whosoever obeys Allah and His Messenger, He will admit him to Gardens beneath which rivers flow; and whosoever turns back,) from joining the Jihad and busies himself in his livelihood,
يُعَذِّبْهُ عَذَاباً أَلِيماً
(He will punish him with a painful torment.) in this life with humiliation and in the Hereafter with the Fire. Allah the Exalted has the best knowledge.
Di', o Messaggero, ai beduini che sono rimasti indietro e che non sono partiti con te verso la Mekkah, mettendoli alla prova: "Verrete invitati a combattere un popolo molto forte nei combattimenti; li combatterete per la causa di Allāh, oppure vi convertirete all'Islām senza che vi siano combattimenti? Se obbedite ad Allāh riguardo il Suo invito a combatterli, vi concederà una buona ricompensa, ovvero il Paradiso; e se rifiutate di obbedirGli, come avete fatto quando siete rimasti indietro nel viaggio verso la Mekkah, vi infliggerà una dolorosa punizione.
Người mù, người què và người bệnh sẽ không bị bắt tội nếu không tham gia cuộc chiến vì con đường chính nghĩa của Allah. Ai tuân lệnh Allah và Thiên Sứ của Ngài thì sẽ được vào các Ngôi Vườn Thiên Đàng có các dòng sông chảy bên dưới các tòa lâu đài; và ai bất tuân Allah và Thiên Sứ của Ngài thì Allah sẽ trừng phạt y bởi một sự trừng phạt vô cùng đau đớn.
No comete pecado una persona que está excusada debido a la ceguera, discapacidad o enfermedad, si no lucha por la causa de Al-lah. Quien obedezca a Al-lah y a Su Mensajero será introducido en jardines, en donde hay árboles y palacios bajo los que fluyen ríos. Mientras que a quien se aleje y no Le obedezca, Al-lah le infligirá un castigo doloroso.
Tidak ada dosa bagi orang yang mempunyai alasan karena kebutaan, pincang, atau sakit untuk tidak ikut perang di jalan Allah. Barang siapa menaati Allah dan menaati Rasul-Nya, niscaya Dia akan memasukkannya ke dalam surga-surga yang di bawah istana-istananya dan pepohonannya mengalir sungai-sungai. Sebaliknya, barang siapa berpaling dari ketaatan terhadap keduanya niscaya Allah menyiksanya dengan siksa yang menyakitkan.
Non vi è rimprovero per chi ha valide scuse, come il cieco, lo zoppo o il malato, non vi è peccato se non parte a lottare per la causa di Allāh; e chi obbedisce ad Allāh ed obbedisce al Suo Messaggero verrà introdotto in Paradisi sotto i cui palazzi e alberi scorrono fiumi; e chi si oppone all'obbedienza Lui dovuta, Allāh gli infliggerà una dolora punizione.
لَّيْسَ عَلَى الْأَعْمَىٰ حَرَجٌ (There is no blame on the blind, nor is there any blame on the lame, nor is there any blame on the sick...48:17) Sayyidna Ibn ` Abbas ؓ reports that when some sincere Muslims who were physically unable to fight read the concluding clause of verse 16: وَإِن تَتَوَلَّوْا كَمَا تَوَلَّيْتُم مِّن قَبْلُ يُعَذِّبْكُمْ عَذَابًا أَلِيمًا .
“ And if you turn away, as you had turned away before, He will punish you with a painful punishment. [ 48:16] " they expressed their concern about the warning. Verse [ 17] was revealed to exempt them from the injunction of jihad. These people included blind, lame or sick persons (Qurtubi). And Allah knows best!
Il n’est pas reproché à celui qui est excusé pour sa cécité, sa claudication ou sa maladie d’être resté en retrait du combat pour la cause d’Allah. Quiconque obéit à Allah et obéit à Son Messager, Allah le fera entrer dans des vergers où les rivières coulent sous les palais et les arbres, tandis que celui qui refuse de Leur obéir sera douloureusement châtié par Allah.
Hindi kasalanan sa nabigyang-dahilan dahilan sa pagkabulag o pagkapilay o pagkakasakit kapag nagpaiwan ito sa pakikipaglaban sa landas ni Allāh. Ang sinumang tumatalima kay Allāh at tumatalima sa Sugo Niya ay magpapapasok Siya rito sa mga hardin na dumadaloy ang mga ilog mula sa ilalim ng mga palasyo ng mga ito at mga punong-kahoy ng mga ito. Ang sinumang umaayaw sa pagtalima sa kanilang dalawa (si Allāh at ang Sugo) ay pagdurusahin ni Allāh ito ng isang pagdurusang nakasasakit.
Köre, topala ve hastaya (özür sahibi oldukları için) Allah yolunda savaşmaktan geri kaldıkları için bir günah yoktur. (Bunlar savaşa katılmak zorunda değildirler.) Kim Allah'a ve Peygamberine itaat ederse, Allah onu, ağaçları ve sarayları altından ırmaklar akan cennetlere koyar. Kim de Allah'a ve Peygamberine muhalefet ederse Allah onu acı bir azaba uğratır.
Those who had shown weakness on the occasion of Hudaybiyah were deprived of the reward resulting therefrom, but still the door was not closed to them, because the campaign to promote Monotheism was to face many difficult situations. They were told that if they proved that they were imbued with the spirit of sacrifice on future occasions, they would once again be entitled to the Grace of God. A test of this kind decides whether a man is a believer or a hypocrite. Only those who have some real difficulty are exempt from it. God pardons an error forced on a person because of circumstances which are beyond his control. But any other kind of shortcoming is not pardonable in the eyes of God.
There is no sin on a person excused due to blindness, disability or illness if he fails to fight in the path of Allah. Whoever obeys Allah and His Messenger, He will enter him into gardens under the trees and palaces of which rivers flow; whilst whoever turns away from their obedience, Allah will inflict a painful punishment on him.
Nije grijeh slijepom, ni hromom, ni bolesnom ako izostanu iz borbe na Allahovom putu, jer su njihovi tjelesni nedostaci valjano opravdanje za izostajanje. Onog ko se pokorava Allahu i Njegovom Poslaniku, Allah će uvesti u džennetske bašče, kroz koje teku rijeke ispod zamkova i drveća. A onoga ko nije poslušan Allahu i Poslaniku, On će silovito kazniti.
Good News to the Participants of the Ridwan Pledge of Allah's Pleasure and earning Spoils of War
Allah declares that He is pleased with the believers who gave the pledge to the Messenger of Allah ﷺ under the tree. We mentioned the number of these believers as being one thousand and four hundred and that the tree was a Samurah tree, located in the area of Hudaybiyyah. Al-Bukhari narrated from Tariq that `Abdur-Rahman said, "I went on Hajj and passed by people praying and asked, `What is this Masjid' They said, `This is the tree where the Messenger of Allah ﷺ took the pledge of Ar-Ridwan.' So, I went to Sa`id bin Al-Musayyib and told him. Sa`id said, `My father told me that he was among those who gave their pledge to the Messenger of Allah ﷺ under the tree. My father said: The following year, when we went out, we forgot its place and could not agree which tree it was.' Sa`id said, `The Companions of Muhammad ﷺ forgot where the tree was, but you know where it is. Therefore, you have better knowledge than them!"' Allah said,
فَعَلِمَ مَا فِى قُلُوبِهِمْ
(He knew what was in their hearts,) meaning, of truthfulness, trustworthiness, obedience and adherence,
فَأنزَلَ السَّكِينَةَ
(and He sent down As-Sakinah), calmness and tranquillity,
عَلَيْهِمْ وَأَثَـبَهُمْ فَتْحاً قَرِيباً
(upon them, and He rewarded them with a near victory.) in reference to the goodness that Allah the Exalted and Most Honored caused to happened to the Companions on account of the peace treaty between them and their disbelieving enemies. Ever after that, the Companions gained abundant, general and continuous benefits and accomplishments, leading to the conquest of Khaybar and Makkah and then the various surrounding provinces and areas. They earned tremendous glory, triumphs and an elevated and honorable status in this life and in the Hereafter, just as Allah the Exalted said,
وَمَغَانِمَ كَثِيرَةً يَأْخُذُونَهَا وَكَان اللَّهُ عَزِيزاً حَكِيماً
(And abundant spoils that they will capture. And Allah is Ever All-Mighty, All-Wise.)
Talaga ngang nalugod si Allāh sa mga mananampalataya habang nangangako sila ng katapatan sa iyo sa Ḥudaybīyah sa pagpapahayag ng katapatan ng pagkalugod sa ilalim ng punong-kahoy sapagkat nalaman Niya ang nasa mga puso nila na pananampalataya, kawagasan, at katapatan kaya naman nagpababa Siya ng kapanatagan sa mga puso nila at gumanti Siya sa kanila roon ng isang pagpapawaging malapit, ang pagwagi sa Khaybar bilang pagtumbas para sa kanila sa nakaalpas sa kanila na pagpasok sa Makkah.
Verily, Allah was pleased with the believers when they were giving their oaths to you at Ḥudaybīyyah i.e. Bay‘at Al-Riḍwān under the tree. Allah knew of the faith, sincerity and honesty in their hearts and sent down tranquility on their hearts. And He rewarded them for it with a victory in the near future i.e. the victory over Khaybar, as consolation for them missing out on being able to enter Makkah.
En verdad, Al-lah quedó complacido con los creyentes cuando te prestaron su juramento en Hudaibiia, conocida como Bay'at Al-Ridwan debajo del árbol. Al-lah sabía de la fe, la sinceridad y la honestidad de sus corazones y envió tranquilidad a sus corazones, y los recompensó por ello con una victoria en un futuro cercano, es decir, la victoria sobre Jaibar, como un consuelo para aquellos que no pudieron entrar a La Meca.
Quả thật, Allah đã hài lòng với những người có đức tin khi họ tuyên thề trung thành với Ngươi (Muhammad) tại khu vực Al-Hudaibiyah bên dưới tàn cây. Allah biết rõ đức tin, sự thành tâm và trung thực trong lòng của họ, nên Ngài đã ban sự bình an và thanh thản trong con tim của họ, và Ngài sẽ tưởng thưởng cho họ về điều đó bằng một cuộc thắng lợi gần kề, đó là cuộc thắng lợi ở Khaibar, như một phần đền bù lại cho những gì đã mất trong chuyến đi vào Makkah.
Allah je zadovoljan vjernicima koji su ti na Hudejbiji, pod drvetom, dali prisegu na vjernost, jer je znao da su iskreni i odani vjernici, pa je na njih spustio smirenost u vjerovanju, učvrstio ih u uvjerenju i odanosti vjeri, te im, osvojenjem Hajbera koje se dogodilo nedugo nakon potpisivanja primirja na Hudejbiji, nadoknadio ono što su izgubili potpisivanjem tog primirja, a to je ulazak u Meku.
Allah, Hudeybiye'de Rıdvan biatinde ağacın altında biat eden Müminlerden razı olmuştur. Onların kalplerindeki imanı, ihlası ve doğruluğu bilmiş ve onların kalplerine huzur indirmiştir. Buna karşılık olmak üzere ve Mekke'ye giremediklerinden dolayı elde edemediklerinin bir telafisi olarak kendilerini yakın bir fetih olan Hayber'in Fethi ile mükâfatlandırmıştır.
Allah a très certainement agréé les croyants lorsqu’ils t’ont fait allégeance sous l’arbre à Al-Ħudaybiyyah. Il avait connaissance de la foi et de la sincérité de leurs cœurs et y a alors fait descendre la quiétude et les a rétribués en leur accordant une victoire prochaine, qui est la victoire de Khaybar, en guise de compensation pour ne pas être entrés à la Mecque.
During the Hudaybiyyah journey, on one occasion, a rumour started circulating that the Quraysh had killed ‘Uthman, who had gone to them as an envoy of the Prophet. This was an aggressive step. So, the Prophet sat under an acacia tree and took a pledge from the fourteen hundred companions that they would lay down their lives, but would not show their backs to the enemy. In the history of Islam, this pledge is known as the Pledge of Ridhwan. The place at which this pledge was taken was two hundred and fifty miles from Madinah and only twelve miles from Makkah, i.e. the Muslims were far away from the centre of their activities, while the Quraysh were very near home. The Muslims had set forth with the intention of performing the minor pilgrimage (‘umrah) as such they had only the basic equipments with them, while the Quraysh were well equipped for warfare. In such critical circumstances, it was the people’s emotions of sincerity which prompted them to support the Prophet, in the absence of any external pressure.
Allāh è compiaciuto dei credenti che ti hanno giurato fedeltà a Ħudaibiyah volontariamente, sotto l'albero. Allāh è Consapevole della loro fede, sincerità e onestà, e ha fatto scendere la serenità sui loro cuori e li ha ricompensati con un prossimo trionfo, ovvero il trionfo di Khaybar, ricompensandoli per ciò che non hanno ottenuto con l'ingresso nella Mekkah.
"Sesungguhnya Allah telah ridha terhadap orang-orang Mukmin ketika mereka berjanji setia (berbai'at) kepadamu di bawah pohon itu, maka Allah mengetahui apa yang ada di dalam hati mereka lalu menurunkan ketenangan atas mereka dan mem-beri balasan kepada mereka dengan kemenangan yang dekat (wak-tunya). Serta harta rampasan yang banyak yang dapat mereka ambil. Dan Allah Mahaperkasa lagi Mahabijaksana. Allah men-janjikan kepada kamu harta rampasan yang banyak dapat kamu ambil, maka disegerakanNya harta rampasan ini untukmu dan Dia menahan tangan manusia dari (membinasakan)mu (agar kamu mensyukuriNya) dan agar itu menjadi bukti bagi orang-orang Mukmin dan agar Dia menunjuki kamu kepada jalan yang lurus. Dan (telah menjanjikan pula kemenangan-kemenangan) yang lain (atas negeri-negeri) yang kamu belum dapat menguasainya yang sungguh Allah telah menentukanNya. Dan Allah Mahakuasa atas segala sesuatu." (Al-Fath: 18-21).
(18-19) Allah سبحانه وتعالى mengabarkan tentang karunia, rahmat, serta keridhaanNya terhadap kaum Mukminin yang berbai'at setia kepada Rasulullah a dalam peristiwa pembai'atan yang membuat wajah mereka putih bersinar, dan dengan bai'at itu pun mereka mendapatkan kebahagiaan dunia dan akhirat. Penyebab bai'at ini, yaitu yang dikenal dengan Bai'at ar-Ridhwan adalah karena Allah سبحانه وتعالى ridha terhadap kaum Mukminin yang melakukan bai'at setia itu. Disebut juga bai'at orang-orang yang berada di sekitar pohon, yaitu pada saat pembicaraan antara Rasulullah a dan kaum musy-rikin berlangsung dalam perjanjian Hudaibiyah mengenai sebab kedatangan Rasulullah a ke Makkah, Rasulullah a tidak datang untuk memerangi seorang pun, Rasulullah a datang hanya untuk mengunjungi Baitullah serta untuk mengagungkannya. Kemudian Rasulullah a mengirim Utsman bin Affan ke Makkah untuk meng-utarakan tujuan kedatangan Rasulullah a. Kemudian tersiar berita bohong bahwa Utsman dibunuh. Kemudian Rasulullah a me-ngumpulkan kaum Mukminin yang turut bersama Rasulullah a yang jumlahnya sekitar seribu lima ratus orang, dan mereka pun berbai'at setia kepada Rasulullah a di bawah sebatang pohon untuk memerangi kaum musyrikin dan tidak akan lari hingga me-reka gugur sekalipun. Kemudian Allah سبحانه وتعالى memberitahukan bahwa Dia ridha terhadap kaum Mukminin pada saat itu yang mana bai'at itu merupakan salah satu ketaatan terbesar serta ibadah paling luhur. ﴾ فَعَلِمَ مَا فِي قُلُوبِهِمۡ ﴿ "Maka Allah mengetahui apa yang ada di dalam hati mereka," yakni, Allah سبحانه وتعالى mengetahui keimanan mereka,﴾ فَأَنزَلَ ٱلسَّكِينَةَ عَلَيۡهِمۡ ﴿ "lalu menurunkan ketenangan atas mereka," sebagai rasa terima kasih Allah سبحانه وتعالى terhadap keimanan yang terdapat dalam diri mereka, Allah سبحانه وتعالى menambahkan petunjuk pada mereka dan Allah سبحانه وتعالى juga mengetahui kesedihan dalam benak mereka karena isi-isi perjanjian yang disyaratkan oleh kaum musyrikin terhadap Rasu-lullah a, kemudian Allah سبحانه وتعالى menurunkan ketenangan yang mem-buat hati mereka kokoh dan damai, ﴾ وَأَثَٰبَهُمۡ فَتۡحٗا قَرِيبٗا ﴿ "dan memberi balasan kepada mereka dengan kemenangan yang dekat (waktunya)." Yaitu penaklukan Khaibar yang hanya diikuti oleh orang-orang yang ikut serta dalam peristiwa Hudaibiyah, sehingga harta ram-pasannya khusus bagi mereka sebagai balasan untuk mereka dan sebagai ucapan terima kasih atas ketaatan terhadap Allah سبحانه وتعالى serta menunaikan amalan yang membuatNya ridha yang dilakukan oleh kaum Mukminin, ﴾ وَمَغَانِمَ كَثِيرَةٗ يَأۡخُذُونَهَاۗ وَكَانَ ٱللَّهُ عَزِيزًا حَكِيمٗا ﴿ "serta harta rampasan yang banyak yang dapat mereka ambil. Dan Allah Mahaper-kasa lagi Mahabijaksana." Allah سبحانه وتعالى memiliki keperkasaan dan kekua-saan yang memaksa segala sesuatu. Andai Allah سبحانه وتعالى berkehendak, tentu kaum Muslimin akan dapat mengalahkan kaum kafir dalam setiap peperangan, namun Allah سبحانه وتعالى Mahabijaksana, yang menguji sebagian mereka dengan yang lain; Allah سبحانه وتعالى menguji orang-orang Mukmin dengan kemenangan orang kafir.
(20) ﴾ وَعَدَكُمُ ٱللَّهُ مَغَانِمَ كَثِيرَةٗ تَأۡخُذُونَهَا ﴿ "Allah menjanjikan kepada kamu harta rampasan yang banyak yang dapat kamu ambil." Harta ram-pasan perang tersebut mencakup semua harta rampasan perang yang didapatkan oleh seluruh kaum Muslimin hingga Kiamat, ﴾ فَعَجَّلَ لَكُمۡ هَٰذِهِۦ ﴿ "maka disegerakanNya harta rampasan ini," yakni, harta rampasan Perang Khaibar. Janganlah kalian mengira harta ram-pasan itu hanya satu-satunya harta rampasan perang, namun masih terdapat berbagai harta rampasan perang lain setelahnya. ﴾ و َ ﴿ "Dan," pujilah Allah سبحانه وتعالى pada saat, ﴾ كَفَّ أَيۡدِيَ ٱلنَّاسِ ﴿ "Dia menahan tangan manusia," yang mampu memerangi kalian dan berkeinginan untuk memerangi kalian, ﴾ عَنكُمۡ ﴿ "dari (membinasakan)mu." Ini meru-pakan nikmat dan keringanan yang diberikan pada kalian, ﴾ وَلِتَكُونَ ﴿ "dan agar itu," yakni harta rampasan perang ﴾ ءَايَةٗ لِّلۡمُؤۡمِنِينَ ﴿ "menjadi bukti bagi orang-orang Mukmin," yang dengan bukti itu orang-orang Mukmin dapat mengetahui benarnya berita Allah سبحانه وتعالى dan janjiNya yang haq, serta balasanNya yang akan diberikan kepada orang-orang yang beriman. Dan bahwasanya Allah سبحانه وتعالى yang menakdirkan hal itu juga akan menakdirkan yang lainnya, ﴾ وَيَهۡدِيَكُمۡ ﴿ "dan agar Dia menunjuki kamu," dengan berbagai sebab yang ditetapkan pada kalian ﴾ صِرَٰطٗا مُّسۡتَقِيمٗا ﴿ "kepada jalan yang lurus," berupa ilmu, iman, dan amal.
(21) ﴾ وَأُخۡرَىٰ ﴿ "Dan (telah menjanjikan pula kemenangan-ke-menangan) yang lain," artinya, Allah سبحانه وتعالى menjanjikan harta rampasan lain, ﴾ لَمۡ تَقۡدِرُواْ عَلَيۡهَا ﴿ "(atas negeri-negeri) yang kamu belum dapat mengua-sainya," di waktu ayat ini turun, ﴾ قَدۡ أَحَاطَ ٱللَّهُ بِهَاۚ ﴿ "yang sungguh Allah telah menentukanNya." Artinya, Allah سبحانه وتعالى Mahakuasa atas hal itu dan hal itu berada di bawah pengaturan serta kekuasaanNya yang dijanjikan kepada kalian, karena itu janji Allah سبحانه وتعالى pasti akan terlak-sana karena Kuasa Allah سبحانه وتعالى yang Mahasempurna. Karena itulah Allah سبحانه وتعالى berfirman, ﴾ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٗا ﴿ "Dan Allah Mahakuasa atas segala sesuatu."
Allah telah meridai orang-orang beriman yang berbaiat kepadamu di Hudaibiah dalam Baiat Riḍwān di bawah pohon dan Dia mengetahui keimanan, keikhlasan, dan kejujuran yang ada di dalam hati mereka, lalu Allah menurunkan ketenangan ke dalam hati mereka dan menganugerahi kemenangan yang dekat karena hal itu, yaitu kemenangan dalam perang Khaibar, sebagai ganti atas kegagalan mereka untuk memasuki Makkah.
Commentary
لَّقَدْ رَضِيَ اللَّـهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ (Allah was pleased with the believers when they were pledging allegiance with you by placing their hands in your hands under the tree,...48:18). The reference in this verse is to the same pledge that was given at Hudaibiyah and which was referred to earlier in verse 10. Verse [ 18] reinforces verse [ 10.]. In verse [ 18] Allah announces that those sincere participants who took this solemn oath have obtained His pleasure. Therefore, the oath came to be known as bai` at-ur-Ridwan (that is, the pledge that earned Allah's pleasure). The purpose of this is to compliment the participants of the allegiance and to emphasise the obligation of fulfilling the covenant. It is recorded in Bukhari and Muslim on the authority of Sayyidna Jabir ؓ that on the day of Hudaibiyah, the companions were 1400 people, and the Holy Prophet ﷺ said to them: اَنتُم خَیرُ اھلِ الارضِ "You are the best of people living on the surface of the earth." It is recorded in Muslim on the authority of Umm Bishr ؓ that the Holy Prophet ﷺ has said, لا یدخل النَّارَ اَحَدُ مِمَّن بَایَعَ تَحتَ الشَّجرَۃِ "None of those who swore fealty under the tree will enter the Fire" (Mazhari). Therefore, the participants of this allegiance are like the participants of the battle of Badr. The Qur'an and Hadith give glad tidings of Allah's pleasure and Paradise to the participants of the battle of Badr. Likewise the sources give glad tidings of Allah's pleasure and Paradise to the participants of bai` at-ur-Ridwan. These tidings bear testimony to the fact that these sincere participants meet their end in the state of faith, righteousness, and with deeds that please Allah, because this announcement of Allah's pleasure guarantees that.
Vilification of, and Finding Fault with, the Noble Companions prohibited
Tafsir Mazhari says that the noble Companions are among the best of the Prophet's ﷺ followers, and as such Allah has announced forgiveness of their sins, shortcomings and slips - if they committed any. Therefore, it is against the declaration of this verse to investigate into those of their deeds that are not laudable, and to make it a subject of debate. It is also a crystal clear denunciation of the attitude of Rawafid, the Shiites, who reject the legitimacy of the caliphs Abu Bakr ؓ ، ` Umar ؓ and ` Uthman, and vilify them and other blessed Companions ؓ - condemning them as unbelievers and hypocrites.
The Tree of Ridwan
The tree that is mentioned in this verse refers to mimosa arabica or the gum-acacia tree. It is reported that after the Holy Prophet ﷺ some people used to take walk there and perform salah. Sayyidna ` Umar ؓ came to know about this and feared that the future generation lacking in knowledge might start worshipping the very tree, as it happened in the past generations. Therefore, he had the tree felled (cut down a tree). However, it is recorded in Bukhari and Muslim on the authority of Sayyidna Tariq Ibn ` Abdur-Rahman who reports: "I once went for Hajj, and I passed by some people who had gathered in a place and were performing salah. I asked them: 'Which mosque is this?'. They replied: 'This is the tree under which the Holy Prophet ﷺ took bai` at-ur-Ridwan.' After that I went up to Sayyidna Said Ibn Musayyab and narrated this incident to him. He said: 'My father was one of those who participated in bai` at-ur-Ridwan. He said to me that when he went to Makkah the following year he looked for the tree, but could not find it.' Then Sayyidna Said Ibn Musayyab ؓ added: 'Companions ؓ who participated in bai` at-ur-Ridwan at the hands of the Holy Prophet ﷺ themselves are unaware of the location of the tree, but it is strange that you should know about it. Are you more knowledgeable than they are?'" (Ruh-ul-Ma’ ani). This goes to show that later on people must have determined conjecturally - based on incomplete and doubtful evidence - about a particular tree that it was the tree under which the pledge was taken. As a result, they frequented the place and performed salah. Sayyidna ` Umar ؓ knew that it was not the real tree. Then he apprehended people's involvement in shirk. Therefore, he had the tree felled.
Conquest of Khaibar
Khaibar is the name of a province which comprises many settlements, fortresses and gardens (Mazhari). Verse 18 refers to the victory of Khaibar by saying, وَأَثَابَهُمْ فَتْحًا قَرِيبًا "and rewarded them with a well-nigh victory,". There is consensus of the scholars on that 'well-nigh victory' in this verse means the victory of Khaibar which occurred after returning from Hudaibiyah. According to some versions, the Holy Prophet ﷺ stayed in Madinah after returning from Hudaibiyah only for ten days, and according to other versions, he stayed for twenty days. Then he marched against Khaibar. According to Ibn Ishaq's version, he returned to Madinah in the month of Dhulhijjah and set out for Khaibar in the month of Muharram in the 7th year of Hijrah.
Khaibar was conquered in the month of Safar in the 7th year of Hijrah. This is reported by Waqidi's Maghazi. According to Hafiz Ibn-Hajar, this is the preferred opinion. (Tafsir Mazhari)
In any case, this shows that the conquest of Khaibar took place many days after the march to Hudaibiyah. According to consensus of scholarly opinion, Surah Al-Fath was revealed in the course of his return journey from Hudaibiya. However, there is a difference of opinion whether the Surah was revealed in its entirety or some of its verses were revealed later. If the first view is preferred, then the conquest of Khaibar is a prophecy that Muslims will definitely achieve and is described in past perfect tense to denote that it is as certain as an event that has already happened in the past. If the second view is preferred, it is possible that these verses were revealed after the conquest of Khaibar. Allah knows best!
18- Andolsun ki Allah, ağacın altında sana biat ettikleri zaman mü’minlerden razı olmuş, kalplerinde olanı bildiği için de üzerlerine sekinet/huzur indirmiş ve onları yakın bir fetih ile mükâfatlandırmıştır.
19- Bir de alacakları birçok ganimetlerle. Allah Azîzdir, Hakîmdir.
20- Allah size alacağınız pek çok ganimetler vaat etmiştir. Allah size bu (Hayber ganimetlerini) hemen vermiş ve insanların ellerini sizden çekmiştir. (Bu ganimet) mü’minlere bir delil olsun ve Allah sizi dosdoğru bir yola iletsin diyedir.
21- Yine Allah, sizin henüz güç yetiremediğiniz ama kendisinin (ilmi ile) kuşattığı başka (ganimetler de vaat etmiştir.) Allah her şeye gücü yetendir.
18. Yüce Allah, Rasûlüne biatte bulunan mü’minlerden razı olduğunu ve onlara olan lütuf ve merhametini bize haber vermektedir.
Söz konusu bu biat, onların yüzlerini ağartmış ve onun sayesinde dünya ve âhiret mutluluğunu elde etmişlerdir. Allah’ın mü’minlerden razı oluşundan dolayı “Rıdvan/rıza biati” diye anılan aynı şekilde ağacın altında gerçekleştiği için de “ağaç altındakilerin biat” diye de bilinen bu biatin sebebi şu idi: Hudeybiye günü Rasûlullah sallallahu aleyhi ve sellem ile müşrikler arasında gelişinin herhangi bir kimse ile savaşmak için değil de sadece Beytullahı ziyaret etmek kastıyla olduğu ile ilgili karşılıklı konuşmalar cereyan etmişti.
Bu maksatla Rasûlullah sallallahu aleyhi ve sellem Osman b. Affan radıyallahu anh’ı bu hususta Mekke’ye elçi olarak göndermişti. Bir süre sonra onun müşrikler tarafından öldürüldüğüne dair gerçekle ilgisi olmayan bir haber gelmişti. Bunun üzerine Allah Rasûlü, beraberindeki mü’minleri bir araya topladı. Onlar, o vakit 1500 kişi dolaylarında idiler. Ağaç altında ölünceye kadar müşriklerle savaşacaklarına ve kaçmayacaklarına dair Peygambere biat edip söz verdiler.
İşte Yüce Allah da en büyük itaat ve Allah’a yakınlaştırıcı en değerli amellerden birisi olan bu hale sahip mü’minlerden razı olduğunu haber vermektedir.
O, “kalplerinde olanı” imanı “bildiği için de üzerlerine” kalplerinde bulunanlara karşı bir mükâfat olmak üzere “sekinet/huzur indirmiş” hidâyetlerini artırmıştır. Allah, müşriklerin Allah Rasûlüne koştukları malum şartlar dolayısı ile onlaırn kalplerindeki tahammülsüzlüğü bildiğinden üzerlerine huzur ve sükûn demek olan sekînetini indirerek onlara sebat ve metanet vermiş, bu sayede kalplerini huzura kavuşturmuştu.
Ayrıca “onları yakın bir fetih ile mükâfatlandırmıştır.” Bu yakın fetihten kasıt, Hayber’in fethidir. Buna Hudeybiye’ye katılanlardan başkaları katılmamıştı. O bakımdan kendilerine bir mükâfat, Yüce Allah’a itaatleri ve O’nu razı edecek işleri yapmaları dolayısı ile de bir şükran belgesi olmak üzere Hayber ganimetleri sadece onlara ait oldu.
19. “Bir de alacakları birçok ganimetlerle. Allah Azîzdir.” Yani her şeye boyun eğdirici güç ve kuvvet sahibidir. O, dilerse mü’minler ile kâfirler arasındaki bütün olaylarda kâfirlerden intikam alır ve mü’minleri onlara karşı muzaffer kılar.
Fakat O, aynı zamanda “Hakîmdir.” Hikmeti gereği onları biribirleri ile sınar, mü’mini kâfir ile imtihan eder.
20. “Allah size alacağınız pek çok ganimetler vaat etmiştir.”Bu, müslümanların aldıkları ve kıyamete kadar alacakları bütün ganimetleri kapsar.“Allah size bu” Hayber ganimetlerini “hemen vermiş”alacağınız tek ganimetin yalnız bu olduğunu sanmayın. Daha bunun arkasından gelecek pek çok ganimetler vardır.“Ve” sizinle savaşabilecek durumda olan ve bunu çokça isteyen “insanların ellerini sizden çekmiştir.” Bundan dolayı da Allah’a hamdetmelisiniz. Zira bu bir nimet ve kolaylaştırmadır.
Bu ganimet “mü’minlere” Allah’ın haberinin doğruluğuna, vaadinin hak olduğuna, mü’minleri mükâfatlandıracağına, bunu takdir edenin başkasını da takdir ve kısmet edeceğine “bir delil olsun ve Allah sizi” sizin için hazırlayacağı sebepler vasıtası ile ilim, iman ve amel bakımından “dosdoğru yola iletsin diyedir.”
21. Size aynı şekilde bu hitabın gerçekleştiği zamanda “henüz güç yetiremediğiniz ama kendisinin (ilmi ile) kuşattığı başka” ganimetleri de vaat etmiştir. Allah onlara kadirdir ve onlar, O’nun idare ve mülkü altındadırlar. Size bu ganimetleri vaat etmiş bulunmaktadır. Yüce Allah’ın kudreti kemal derecesinde olduğundan dolayı size yaptığı bu vaadinin gerçekleşmesi kaçınılmazdır. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Allah, her şeye gücü yetendir.”
Nagbigay Siya sa kanila ng maraming samsam na makukuha nila sa mga mamamayan ng Khaybar. Laging si Allāh ay Makapangyarihan na walang nakikipanaig sa Kanya na isa man, Marunong sa paglikha Niya, pagtatakda Niya, at pangangasiwa Niya.
Yine onları Hayber ehlinden elde edecekleri birçok ganimetlerle de mükâfalandırdı. Allah üstündür, hikmet sahibidir. Allah; yücedir, hiç kimsenin kendisine üstün gelemeyeceği mutlak güç sahibidir. Yaratmasında, takdirinde ve yönetmesinde hikmet sahibidir.
Il leur a également fait don de l’immense butin qu’ils prendront aux gens de Khaybar. Allah est Puissant et rien ne Lui tient tête. Il est aussi Sage dans ce qu’il crée, décrète et gère.
E concesse loro molti bottini, che presero dal popolo di Khaybar, e Allāh è potente, nessuno può vincerLo, Saggio nella Sua Creazione, Provvidenza e Amministrazione.
Allah juga memberikan kepada mereka harta rampasan yang banyak yang mereka ambil dari penduduk Khaibar. Sungguh, Allah Mahaperkasa, tidak ada seorang pun yang bisa mengalahkan-Nya, lagi Mahabijaksana dalam penciptaan-Nya, takdir-Nya, dan pengaturan-Nya.
وَمَغَانِمَ كَثِيرَةً يَأْخُذُونَهَا (and many spoils that they would receive...48:19) This clause refers to the great booty that fell into the hands of Muslims during the conquest of Khaibar.
Dakle, Allah vam je ono što ste izgubili potpisivanjem primirja na Hudejbiji, nadomjestio obilnim plijenom kojeg ste stekli u Bici na Hajberu. To je tako, jer je Allah silan, i niko Ga ne može nadvladati, i jer je mudar u stvaranju i upravljanju.
And He also granted them with many spoils that they took from the people of Khaybar. Allah is the Almighty whom no one can overcome; the Wise in His creation, decree and management.
También les concedió cuantiosos botines que tomaron de la gente de Jaibar. Al-lah es el Todopoderoso a quien nadie puede vencer; El sabio en su creación, decreto y dirección.
This refers to the unhappiness and uneasiness which had been created in the hearts of the companions over the outwardly one-sided Hudaybiyyah Treaty. However, they accepted this commandment of God with patience and in peace of mind. Within a few months, the benefits of this treaty, started becoming apparent. This treaty separated the Quraysh from their nexus with the Jews and in this way it became easy to subdue the latter. With the end of war-like conditions, the propagation of Islam increased manifold, so much so that the Quraysh themselves were subdued through the peaceful dawah process, for no ground was to be gained by fighting against them.
Và Allah đã ban cho họ nhiều chiến lợi phẩm từ cư dân Khaibar. Và Allah là Đấng Toàn Năng không ai có thể chiến thắng được Ngài, và Ngài là Đấng Sáng Suốt trong việc tạo hóa, định đoạt và điều hành.
Ô croyants, Allah vous a promis que, dans le futur, vous ferez de nombreuses prises au cours de vos conquêtes. Il vous a hâté la prise du butin de Khaybar et Il empêcha les juifs de porter atteinte à vos familles en votre absence. Ceci, afin que ces prises hâtées soient le signe du secours et du soutien d’Allah dont Allah vous fait bénéficier et qu'Allah vous guide vers un droit chemin ne comportant aucune tortuosité.
Plemeniti Allah obećava vam, o vjernici, obilan ratni plijen koji ćete uzeti u budućim osvajanjima! Allah vas je, kao ratnim plijenom, počastio imetkom hajberskih jevreja i zaštitio vas je od posljedica njihovih ratnih planova, kao što je sačuvao vaše porodice i imetke u Medini – da bi vam pobjeda koju ste izvojevali nad nevjernicima bila očit dokaz da vas Allah nadasve čuva i pazi, te da budete Pravom putu, u kojem nema nikakve devijacije.
O believers! Allah promises you of acquiring many spoils in future Islamic victories, but He has given you the spoils of Khaybar in advance and stopped the hands of the Jews when they intended to capture your families after you. And He has done this so that these advanced spoils become a sign for you of the help of Allah and His support for you. And Allah guides you to a straight path in which there is no deviance.
-Ey Müminler!- Allah, sizlere gelecekte pek çok ganimetler elde edeceğiniz İslamî fetihler vadetmiştir. Hayber ganimetlerini ise çabuklaştırmıştır. Aynı şekilde sizden sonra ailelerinize musallat olmak isteyen Yahudilerin ellerini sizden çekmiştir. Bunu, bu ganimetlerin Allah'ın size olan yardımının bir alameti olması için çabuklaştırmıştır. Allah, sizleri içerisinde hiçbir eğriliğin bulunmadığı dosdoğru yoluna iletir.
Allah telah menjanjikan kepada kalian -wahai orang-orang yang beriman- harta rampasan yang banyak yang kalian ambil dalam peperangan-peperangan Islam yang akan datang, lalu Dia menyegerakan untuk kalian harta rampasan Khaibar dan menahan tangan orang-orang Yahudi ketika mereka hendak mencelakai keluarga kalian setelah kalian pergi, supaya rampasan yang disegerakan ini menjadi tanda bagi kalian atas pertolongan Allah dan peneguhan-Nya untuk kalian dan supaya Allah menunjuki kalian ke jalan yang lurus, yang tidak ada bengkoknya.
Creyentes, Al-lah les promete que obtendrán muchos botines en futuras victorias, pero les concedió los de Jaibar por adelantado y detuvo las manos de los judíos cuando intentaron esclavizar a sus hijos en su ausencia. Al-lah lo ha hecho para que estos botines que recibieron por adelantado se conviertan en una señal para ustedes de la ayuda de Al-lah y Su apoyo. Al-lah los guía a un camino recto en el que no hay desviación.
Allāh vi ha promesso – o credenti – molti bottini che otterrete nelle conquiste islamiche, in futuro, e vi ha anticipato il bottino di Khaybar, e ha ostacolato le mani degli Ebrei, quando tentarono di colpire le vostre famiglie, in vostra assenza, in modo che l'anticipo di questi bottini fosse per voi un segno del sostegno di Allāh e del trionfo, e affinché Allāh vi guidi alla Retta Via priva di tortuosità.
Nangako sa inyo si Allāh, O mga mananampalataya, ng maraming samsam na makukuha ninyo sa mga pagsakop ng Islām sa hinaharap kaya minadali Niya para sa inyo ang mga samsam sa Khaybar. Pumigil Siya sa mga kamay ng mga Hudyo noong nagbalak silang manakit sa mga mag-anak ninyo noong wala kayo, at upang ang mga minadaling samsam na ito ay maging isang palatandaan para sa inyo sa pag-aadya ni Allāh at pag-alalay Niya sa inyo, at [upang] magpatnubay sa inyo si Allāh sa isang daang tuwid na walang kabaluktutan doon.
Hỡi những người có đức tin, Allah đã hứa với các ngươi rằng các ngươi sẽ thu gom được nhiều chiến lợi phẩm từ các cuộc thắng lợi của Islam trong tương lai. Ngài đã ban cho các ngươi chiến lợi phẩm từ cư dân Khaibar, Ngài đã ngăn cản những cánh tay của những kẻ Do Thái khi chúng muốn gây hại đến gia đình của các ngươi đằng sau các ngươi và Ngài muốn để những chiến lợi phẩm này đến mau với các ngươi như một dấu hiệu cho các ngươi về sự trợ giúp và phù hộ của Ngài dành cho các ngươi; và Ngài hướng dẫn các ngươi đi theo con đường ngay chính, đó là Chính Đạo.
Good News of abundant Spoils of War
Mujahid said that Allah's statement,
وَعَدَكُمُ اللَّهُ مَغَانِمَ كَثِيرَةً تَأْخُذُونَهَا
(Allah has promised you abundant spoils that you will capture,) refers to the spoils that Muslims earned up until this time, while,
فَعَجَّلَ لَكُمْ هَـذِهِ
(and He has hastened for you this,) means, the conquest of Khaybar. Al-`Awfi reported that Ibn `Abbas said,
فَعَجَّلَ لَكُمْ هَـذِهِ
(and He has hastened for you this,) means, "The peace treaty of Al-Hudaybiyyah." Allah said,
وَكَفَّ أَيْدِىَ النَّاسِ عَنْكُمْ
(and He has restrained the hands of men from you,) meaning, `no harm that your enemies had planned against you, both fighting and warfare, touched you. Allah also restrained the hands of men, whom you left behind close to your families and children, from harming them,'
وَلِتَكُونَ ءَايَةً لِّلْمُؤْمِنِينَ
(that it may be a sign for the believers,) with which they take heed and understand. Verily, Allah the Exalted and Most Honored shall help and protect the believers against all enemies, even though the believers are few in number. By doing so, the believers will come to know that Allah is truly the Knower of the consequences of all matters and that the best decisions are those which He prefers for His believing servants, even though these decisions might look unfavorable outwardly,
وَعَسَى أَن تَكْرَهُواْ شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ
(It may be that you dislike a thing that is good for you) (2:216). Allah said,
وَيَهْدِيَكُمْ صِرَطاً مُّسْتَقِيماً
(and that He may guide you to the straight path) on account of your obeying His commands and adhering by His orders by following the path of His Messenger ,
Good News of continuous Muslim Victories until the Day of Resurrection
The statement of Allah the Exalted and Most Honored,
وَأُخْرَى لَمْ تَقْدِرُواْ عَلَيْهَا قَدْ أَحَاطَ اللَّهُ بِهَا وَكَانَ اللَّهُ عَلَى كُلِّ شَىْءٍ قَدِيراً
(And other (victories) which are not yet within your power; indeed Allah encompasses them. And Allah is Ever Able to do all things.) Meaning, there are other war spoils and victories to come which are not within your grasp now. However, Allah will make them within your reach and indeed He compasses all these victories for your benefit. Surely, Allah the Exalted provides provisions and sustenance for His servants who have Taqwa, from resources they could never imagine. Scholars of Tafsir differ over the reference to other war spoils mentioned here. Al-`Awfi reported that Ibn `Abbas said that it refers to the conquest of Khaybar. This meaning is sound according to the Ayah,
فَعَجَّلَ لَكُمْ هَـذِهِ
(and He has hastened for you this.) which refers to the treaty of Al-Hudaybiyyah. This is view of Ad-Dahhak, Muhammad bin Ishaq and `Abdur-Rahman bin Zayd bin Aslam. Qatadah said that this part of the Ayah refers to the conquest of Makkah, and this opinion was preferred by Ibn Jarir. Ibn Abi Layla and Al-Hasan Al-Basri said that it refers to victories over the Persians and the Romans, while Mujahid said that it refers to every victory and all spoils of war, until the Day of Resurrection. Abu Dawud At-Tayalisi recorded that Ibn `Abbas commented on the Ayah,
وَأُخْرَى لَمْ تَقْدِرُواْ عَلَيْهَا قَدْ أَحَاطَ اللَّهُ بِهَا
(And other (victories) which are not yet within your power; indeed Allah compasses them.), "They are the victories that are continuing until this day."
Had Makkah's Disbelievers fought at Al-Hudaybiyyah, They would have retreated in Defeat
Allah said,
وَلَوْ قَـتَلَكُمُ الَّذِينَ كفَرُواْ لَوَلَّوُاْ الاٌّدْبَـرَ ثُمَّ لاَ يَجِدُونَ وَلِيّاً وَلاَ نَصِيراً
(And if those who disbelieve fight against you, they certainly would have turned their backs; then they would have found neither a protector nor a helper.) Allah the Exalted and Most Honored delivers the glad tidings to His believing servants that had the idolators fought them, Allah would have given victory to His Messenger and His faithful servants. Then, the army of the disbelievers would have been defeated and would have deserted the battlefield and fled. They would not have found any helper or supporter, because they were fighting Allah, His Messenger and His Faithful Party. Allah the Exalted and Most Honored said,
سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ مِن قَبْلُ وَلَن تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلاً
(That has been the way of Allah already with those who passed away before. And you will not find any change in the way of Allah.) means this is the way Allah deals with His creation. Whenever faith and disbelief meet at any distinguishing juncture, Allah gives victory to faith over disbelief, raises high truth and destroys falsehood. For instance, Allah the Exalted helped His loyal faithful supporters during the battle of Badr and they defeated His idolator enemies, even though the Muslims were few in num- ber and lightly armed, while the idolators were large in number and heavily armed. Allah the Exalted and Most Honored said,
وَهُوَ الَّذِى كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم بِبَطْنِ مَكَّةَ مِن بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ وَكَانَ اللَّهُ بِمَا تَعْمَلُونَ بَصِيراً
(And He it is Who has withheld their hands from you and your hands from them in the midst of Makkah, after He had made you victors over them. And Allah is Ever the All-Seer of what you do.) Allah the Exalted reminds His faithful servants of His favor when He restrained the hands of the idolators, and thereby, no harm touched the Muslims from the idolators. Allah restrained the hands of the believers and they did not fight the idolaters near Al-Masjid Al-Haram. Rather, Allah saved both parties from battle and brought forth a peace treaty that produced good results for the believers, in addition to, earning them the good end in this life and the Hereafter. We stated a Hadith from Salamah bin Al-Akwa` in which he narrated that when the Muslims brought forth those seventy idolator prisoners, they tied and paraded them before the Messenger of Allah ﷺ, who looked at them and said,
«أَرْسِلُوهُمْ يَكُنْ لَهُمْ بَدْءُ الْفُجُورِ وَثِنَاه»
(Release them, so that they earn the burden of starting hostilities and its infamy.) Thereafter, Allah the Exalted and Most Honored sent down this Ayah about that incident,
وَهُوَ الَّذِى كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم
(And He it is Who has withheld their hands from you and your hands from them...) Imam Ahmad recor- ded that Anas bin Malik said, "On the day of Hudaybiyyah, eighty armed men from Makkah went down the valley coming from Mount At-Tan`im to ambush the Messen- ger of Allah . The Messenger invoked Allah against them, and they were taken prisoners." `Affan added, "The Messenger ﷺ pardoned them, and this Ayah was later on revealed,
وَهُوَ الَّذِى كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم بِبَطْنِ مَكَّةَ مِن بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ
(And He it is Who has withheld their hands from you and your hands from them in the midst of Makkah, after He had made you victors over them.)" Muslim, Abu Dawud in his Sunan and At-Tirmidhi and An-Nasa'i, in the Tafsir section of their Sunan, collected this Hadith.
ذِهِ (Allah had promised you many spoils that you would receive, so He gave these to you sooner - 48:20). The phrase "many spoils" mentioned here refers to the sizeable spoils that fell into the hands of Muslims in the conquests which followed the victory at Khaibar, in the rest of Arabia and the neighbouring countries. This verse embodies a prophecy that Muslims will achieve other great victories after the victory of Khaibar, and in consequence many spoils until the end of the world. However, before those numerous conquests, the conquest of Daibar was given first, the spoils of which were reserved by Allah exclusively for the participants of Hudaibiyah. But the spoils to be achieved in all the next conquest would be common to all. This shows that the injunction of reserving the right of participating in Khaibar is not laid down explicitly in these verses. That injunction was laid down, as detailed earlier, in a separate category of revelation, that is, in the unrecited revelation. The Holy Prophet ﷺ acted upon the injunction and imparted its knowledge to the noble Companions ؓ .
وَكَفَّ أَيْدِيَ النَّاسِ عَنكُمْ (...and stopped the hands of the people from (harming) you. ... 48:20). This refers to the unbelievers of Khaibar. In this battle, Allah did not allow them the opportunity to show much strength or force. Imam Baghawi says that the tribe of Ghatafan was the ally of the Jews of Khaibar. When it heard of the Holy Prophet's ﷺ march against the Jews of Khaibar, it equipped itself with heavy arms to defend the Jews. But Allah infused terror into their minds, and they were worried that if they went forward, it was possible that a Muslim army might attack their homes in their absence. As a result, they got cold feet and did not have the courage to proceed (Mazhari).
وَيَهْدِيَكُمْ صِرَاطًا مُّسْتَقِيمًا (...And (He did this) so that He guides you to the right path.... 48:20) It is clarified earlier (in the commentary on verse 2 of this Surah that there are several degrees of guidance. From that point of view, they were all already guided on the straight path. Here it refers to the degree of guidance which they had not yet attained, that is, full reliance on Allah and increase in the power of faith.
Và Allah đã hứa với các ngươi về những chiến lợi phẩm khác mà các ngươi chưa đạt được trong thời gian này nhưng Allah là Đấng Duy Nhất có toàn năng trên chúng, và chúng nằm trong sự chi phối và an bài của Ngài, bởi Allah là Đấng Toàn Năng trên tất cả mọi thứ, không có bất thứ gì làm Ngài bất lực cả.
Nangako sa inyo si Allāh ng mga iba pang samsam na hindi kayo nakakaya sa mga iyon sa oras na ito; si Allāh lamang ay ang Nakakakaya sa mga iyon. Ang mga ito ay nasa kaalaman Niya at pangangasiwa Niya. Laging si Allāh sa bawat bagay ay May-kakayahan; hindi Siya napanghihina ng anuman.
Allah, bundan başka sizin şu an güç yetiremediğiniz başka ganimetleri de sizlere vadetmiştir. Yüce Allah, tek başına buna güç yetirendir. O, Allah'ın ilminde ve yönetmesindedir. Allah, her şeye kadir olandır. O'nu hiçbir şey aciz bırakamaz.
E Allāh vi ha promesso altri bottini che non potete ottenere in questo momento; Allāh solo ha potere a riguardo, e ciò spetta alla Sua Sapienza e alla Sua Provvidenza. Allāh è Onnipotente, nulla Gli è impossibile.
Allah vous a promis d’autres prises que vous n’êtes pas en mesure de faire immédiatement et Lui Seul en a le pouvoir et les connaît. Allah a pouvoir sur toute chose, et rien ne Lui est impossible.
Allah juga menjanjikan kepada kalian harta-harta rampasan lain yang belum kalian dapatkan pada saat ini, hanya Allah Yang Mahakuasa atas hal itu, dan itu semua berada dalam pengetahuan dan pengaturan-Nya. Sungguh, Allah Mahakuasa atas segala sesuatu, tidak ada yang melemahkan-Nya.
Za vas je Allah, džellešanuhu, pripremio još jedan ratni plijen koji tad niste mogli sami steći – Allah je Onaj Koji vam je omogućio i olakšao da ga se domognete, jer samo On sve posjeduje i svime upravlja. On sve može učiniti, ne postoji ništa što je izvan granica Njegove moći.
Al-lah les promete un botín que aún no han podido alcanzar. Solo Al-lah es capaz de que los obtengan. Son parte de los planes y conocimientos de Al-lah. Al-lah es capaz de todo, nada está fuera de Su poder.
And Allah promises you with spoils you have not yet been able to attain. Allah alone is capable of letting you acquire them; they are part of the plans and knowledge of Allah. Allah is capable of everything; nothing is outside His ability.
وَعَدَكُمُ اللَّـهُ مَغَانِمَ كَثِيرَةً تَأْخُذُونَهَا فَعَجَّلَ لَكُمْ هَـٰ
وَأُخْرَىٰ لَمْ تَقْدِرُوا عَلَيْهَا قَدْ أَحَاطَ اللَّـهُ بِهَا (And (there are) other (victories) that have not come within your power as yet, (but) Allah has encompassed them...." (48:21). This verse embodies a prophecy that Muslims will achieve many more great victories after the victory of Khaibar. But Allah says that they were unable to achieve them at that time; they would happen in future. Among these victories, Makkah was the first one to be achieved. Therefore, some scholars refer this to the victory of Makkah. However, the wordings are general and refer to all the victories that will be achieved till the end of the world (Mazhari).
Kung sakaling kumalaban sa inyo, O mga mananampalataya, ang mga tumangging sumampalataya kay Allāh at sa Sugo Niya ay talaga sanang bumaling sila na mga tumatakas na mga natatalo sa harapan ninyo, pagkatapos hindi sila nakatatagpo ng isang katangkilik na tatangkilik sa nauukol sa kanila at hindi sila nakatatagpo ng isang mapag-adya na mag-aadya sa kanila sa pakikipaglaban ninyo.
-Ey Müminler!- Allah'ı ve resulünü inkâr edenler sizinle savaşsalardı, sizin önünüzde hezimete uğrayarak arkalarına dönüp korku ile kaçarlardı. Sonra işlerini yapacak bir dost ve savaşta kendilerine yardım edecek bir yardımcı da bulamazlardı.
Quando coloro che rinnegano Allāh e il Suo Messaggero vi combatteranno – o credenti – torneranno sconfitti, dinanzi a voi, e poi non troveranno protettore che si curi di loro né troveranno sostenitore che li aiuti a combattervi.
O believers! If those who disbelieved in Allah and His Messenger were to fight you, they would turn their backs, defeated and fleeing. They would not find any guardian who would take care of their matter, nor any helper who would help them in fighting against you.
Seandainya orang-orang yang kafir kepada Allah dan Rasul-Nya memerangi kalian -wahai orang-orang yang beriman-, niscaya mereka akan berbalik melarikan diri dalam keadaan kalah di hadapan kalian, kemudian mereka tidak mendapatkan pelindung yang melindungi urusan mereka dan tidak pula mendapatkan penolong yang menolong mereka dalam memerangi kalian.
Creyentes, si aquellos que no creyeron en Al-lah y en Su Mensajero los hubieran combatido, les darían la espalda y huirían derrotados. No encontrarían a ningún protector que se ocupara de su asunto, ni a ningún ayudante que los ayudara a luchar contra ustedes.
Ô croyant, si ceux qui mécroient en Allah et en Son Messager vous combattaient, ils vous fuiraient rapidement et ne trouveraient aucun allié afin de les prendre sous son aile ni de secoureur leur donnant la force de vous combattre.
22- Eğer kafirler, sizinle savaşmış olsalardı elbette arkalarını dönüp kaçarlardı. Sonra da ne bir dost ne de bir yardımcı bulamazlardı.
23- Allah’ın öteden beri süregelen sünneti/kanunu budur. Sen, Allah’ın sünnetinde/kanununda hiçbir değişiklik bulamazsın.
22. “Eğer kafirler, sizinle savaşmış olsalardı elbette arkalarını dönüp kaçarlardı.” Bu buyruk ile Yüce Allah, düşmanları olan kâfirlere karşı mü’minlere yardım ve zafer vereceğine, eğer onlarla karşılaşıp savaşacak olurlarsa kâfirlerin, arkalarını dönüp kaçacaklarına “sonra da” işlerini üstlenmek üzere “ne bir dost ne de” kendilerine yardımcı olacak ve savaşta onlara destek verecek “bir yardımcı” bulamayacaklarına dair mü’minlere müjde vermektedir. Onlar, dost ve yardımcı bulmak bir yana yardımsız bırakılacaklar ve yenik düşürüleceklerdir.
23. İşte bu, Yüce Allah’ın geçmiş ümmetler hakkında da uygulayageldiği bir sünnetidir/kanunudur. Galip gelecek olanlar Allah’ın ordusudur. “Sen Allah’ın sünnetinde/kanununda hiçbir değişiklik bulamazsın.”
"Dan sekiranya orang-orang kafir itu memerangi kamu, pas-tilah mereka berbalik melarikan diri ke belakang (kalah) kemudian mereka tiada memperoleh pelindung dan tidak (pula) penolong. Sebagai suatu sunnatullah yang telah berlaku sejak dahulu, kamu sekali-kali tiada akan menemukan perubahan bagi sunnatullah itu." (Al-Fath: 22-23).
(22) Ini merupakan berita gembira dari Allah سبحانه وتعالى untuk hamba-hambaNya yang beriman, bahwasanya Allah سبحانه وتعالى akan mem-berikan kemenangan untuk orang-orang yang beriman terhadap para musuhnya yang kafir, dan bahwasanya jika orang-orang yang beriman menghadapi dan memerangi orang-orang kafir, ﴾ لَوَلَّوُاْ ٱلۡأَدۡبَٰرَ ثُمَّ لَا يَجِدُونَ وَلِيّٗا ﴿ "pastilah mereka berbalik melarikan diri ke belakang (kalah) kemudian mereka tiada memperoleh pelindung," yang dapat menjaga mereka, ﴾ وَلَا نَصِيرٗا ﴿ "dan tidak (pula) penolong," yang dapat menolong dan membantu mereka dari serangan orang-orang Mukmin; me-reka justru akan direndahkan dan dikalahkan.
(23) Hal itu merupakan sunnatullah terhadap berbagai umat sebelumnya, yaitu bahwa para tentara Allah سبحانه وتعالى pasti menang, ﴾ وَلَن تَجِدَ لِسُنَّةِ ٱللَّهِ تَبۡدِيلٗا ﴿ "dan kamu sekali-kali tiada akan menemukan perubahan bagi sunnatullah itu."
Pravovjerni, da su nevjernici, koji ne vjeruju u Boga i Poslanika, protiv vas zapodjenuli borbu, Allah bi vam dao pobjedu nad njima, porazio bi ih pa bi netragom pobjegli. To je tako, jer nevjernici mimo Allaha nemaju zaštitnika koji ih može uzeti u svoje okrilje i o njima se brinuti i niko im uopće ne može pomoći u borbi protiv vas.
Hỡi những người có đức tin, nếu những kẻ phủ nhận nơi Allah và Thiên Sứ của Ngài - tấn công các ngươi thì chắc chắn chúng sẽ là những kẻ phải tháo lui trước các ngươi; rồi chúng sẽ không tìm thấy được một vị bảo hộ và cứu tinh nào giúp đỡ chúng trong việc giành chiến thắng trước các ngươi.
La victoria de los creyentes y la derrota de los incrédulos se repite en todo lugar y época, es una costumbre divina de Al-lah que prevalece y se ha cumplido en las naciones anteriores. Mensajero, no encontrarás ningún cambio en la costumbre divina de Al-lah.
Việc những người có đức tin thắng những kẻ vô đức tin đều được khẳng định trong mọi thời đại và mọi nơi. Đó là đường lối của Allah đối với những cộng đồng đã qua trước những kẻ phủ nhận này; và Ngươi - Thiên Sứ Muhammad - sẽ không bao giờ thấy đường lối của Allah thay đổi.
La victoire des croyants et la défaite des mécréants est une règle qui vaut pour tout lieu et pour toute époque. C’est une loi établie par Allah et appliquée aux peuples qui ont précédé ces dénégateurs. Or tu ne trouveras, ô Messager, pas de changement dans la loi établie par Allah.
Ang pananaig ng mga mananampalataya at ang pagkatalo ng mga tagatangging sumampalataya ay nagaganap sa bawat panahon at lugar sapagkat ito ay kalakaran ni Allāh sa mga kalipunang nakalipas bago ng mga tagapagpasinungaling na ito. Hindi ka makatatagpo, O Sugo, para sa kalakaran ni Allāh ng isang pagpapalit.
The believers being victorious and consequent defeat of the disbelievers is established in every place and era; it is a divine custom of Allah prevalent in the nations that have passed before these rejectors. O Messenger! You will not find any change in the divine custom of Allah.
Da vjernici pobjeđuju nevjernike Allahov je (kosmički) zakon koji važi u svakom vremenu i na svakom mjestu, i koji je važio i u prijašnjim narodima, koji su živjeli prije mekanskih mnogobožaca poricatelja. A Allahovi (kosmički) zakoni su nepromjenjivi.
E la vittoria dei credenti e la sconfitta dei miscredenti è costante in ogni tempo e luogo; è la Legge di Allāh applicata ai popoli che hanno preceduto questi rinnegatori, e non troverai – o Messaggero – cambiamenti nella Legge di Allāh.
Müminlerin galip gelmesi ve kâfirlerin hezimete uğraması her zaman ve her yerde sabittir. Yalanlayan bu kimselerden daha önce gelip geçmiş olan ümmetler hakkında Allah'ın sünnetidir (kanunudur). -Ey Peygamber!- Allah'ın sünnetinde asla bir değişiklik bulamazsın.
Kemenangan orang-orang yang beriman dan kekalahan orang-orang kafir adalah hal yang pasti dalam setiap masa dan di setiap tempat karena itu adalah ketetapan Allah (sunatullah) dalam umat-umat yang telah lalu sebelum kaum yang mendustakanmu itu. Adapun engkau -wahai Rasul- maka tidak akan mendapati perubahan dalam sunatullah.
"Dan Dia-lah yang menahan tangan mereka dari (membina-sakan) kamu dan (menahan) tangan kamu dari (membinasakan) mereka di tengah kota Makkah sesudah Allah memenangkan kamu atas mereka, dan Allah Maha Melihat apa yang kamu kerjakan. Merekalah orang-orang yang kafir yang menghalangi kamu dari (masuk) Masjidil Haram dan menghalangi hewan kurban sampai ke tempat (penyembelihan)nya. Dan kalau tidaklah karena laki-laki yang Mukmin dan perempuan-perempuan yang Mukmin yang tiada kamu ketahui, bahwa kamu akan membunuh mereka yang menyebabkan kamu ditimpa kesusahan tanpa pengetahuanmu (tentulah Allah tidak akan menahan tanganmu dari membinasa-kan mereka). Supaya Allah memasukkan siapa yang dikehendaki-Nya ke dalam rahmatNya. Sekiranya mereka tidak bercampur baur, tentulah Kami akan mengazab orang-orang kafir di antara mereka dengan azab yang pedih." (Al-Fath: 24-25).
(24) Allah سبحانه وتعالى berfirman memberikan keselamatan bagi hamba-hambaNya dari keburukan kaum kafir serta peperangan mereka, di mana Dia berfirman, ﴾ وَهُوَ ٱلَّذِي كَفَّ أَيۡدِيَهُمۡ ﴿ "Dan Dia-lah yang menahan tangan mereka," yaitu para penduduk Makkah ﴾ عَنكُمۡ وَأَيۡدِيَكُمۡ عَنۡهُم بِبَطۡنِ مَكَّةَ مِنۢ بَعۡدِ أَنۡ أَظۡفَرَكُمۡ عَلَيۡهِمۡۚ ﴿ "dari (membinasakan) kamu dan (menahan) tangan kamu dari (membinasakan) mereka di tengah kota Makkah sesudah Allah memenangkan kamu atas mereka," yakni, setelah kalian menga-lahkan mereka sehingga mereka berada dalam kekuasaan kalian meski tanpa perjanjian, mereka berjumlah sekitar delapan puluh orang, mereka berusaha menyusup ke dalam kaum Muslimin agar dapat mengalahkan mereka kala mereka lengah, namun mereka melihat kaum Muslimin senantiasa waspada hingga mereka pun tertangkap lalu dilepaskan dan tidak dibunuh, semua itu adalah sebagai rahmat Allah سبحانه وتعالى terhadap kaum Mukminin karena tidak membunuh para musuh itu. ﴾ وَكَانَ ٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرًا ﴿ "Dan Allah Maha Melihat apa yang kamu kerjakan." Allah سبحانه وتعالى akan membalas semua orang berdasarkan amalnya dan Allah سبحانه وتعالى akan mengatur kalian orang-orang yang beriman secara baik.
(25) Selanjutnya Allah سبحانه وتعالى menyebutkan berbagai faktor pendorong untuk memerangi kaum kafir, yaitu kekufuran mereka terhadap Allah سبحانه وتعالى dan RasulNya, mereka menghalangi Rasulullah a dan kaum Mukminin yang turut serta untuk mengunjungi Baitullah seraya mengagungkannya dengan berhaji dan umrah, mereka juga adalah orang-orang yang m e n g h a l a n g i ﴾ وَٱلۡهَدۡيَ مَعۡكُوفًا أَن يَبۡلُغَ مَحِلَّهُۥۚ ﴿ "hewan kurban sampai ke tempat (penyembelihan)nya," yaitu tertahan untuk sampai ke tempat penyembelihannya yang berada di Makkah, di tempat itulah semua hewan kurban umrah disem-belih, tapi orang-orang musyrik menghalanginya secara zhalim dan menentang. Semua hal inilah yang mengharuskan dan mendorong untuk memerangi kaum musyrikin. Hanya saja terdapat satu peng-halang untuk memerangi mereka, yaitu keberadaan orang-orang dari kalangan lelaki dan perempuan yang beriman yang berada di tengah kaum musyrikin. Orang-orang seperti ini tentu tidak bisa dibedakan pada saat diserang, andai saja bukan karena kalangan lelaki dan wanita yang beriman yang tidak diketahui oleh orang-orang Mukmin itu ﴾ أَن تَطَـُٔوهُمۡ ﴿ "bahwa kamu akan membunuh mereka," yakni khawatir jika kalian membunuh mereka,﴾ فَتُصِيبَكُم مِّنۡهُم مَّعَرَّةُۢ بِغَيۡرِ عِلۡمٖۖ ﴿ "yang menyebabkan kamu ditimpa kesusahan tanpa pengetahuan-mu," (tentulah Allah tidak akan menahan tanganmu dari membina-sakan mereka). Yang dimaksud dengan kesusahan dalam ayat ini adalah memerangi dan menyerang orang-orang yang beriman yang berbaur dengan orang-orang musyrik Makkah. Terdapat faidah lain dalam hal ini yaitu ﴾ لِّيُدۡخِلَ ٱللَّهُ فِي رَحۡمَتِهِۦ مَن يَشَآءُۚ ﴿ "supaya Allah mema-sukkan siapa yang dikehendakiNya," di mana Allah سبحانه وتعالى memberi karunia berupa keimanan terhadap mereka setelah sebelumnya kufur, Allah سبحانه وتعالى memberikan petunjuk kepada mereka setelah sebelumnya berada dalam kesesatan, dan karena faktor inilah kalian dilarang untuk menyerang mereka. ﴾ لَوۡ تَزَيَّلُواْ ﴿ "Sekiranya mereka tidak ber-campur baur," andai mereka tidak berada di tengah-tengah kaum musyrikin, ﴾ لَعَذَّبۡنَا ٱلَّذِينَ كَفَرُواْ مِنۡهُمۡ عَذَابًا أَلِيمًا ﴿ "tentulah Kami akan mengazab orang-orang kafir di antara mereka dengan azab yang pedih," dengan cara Kami memberi izin pada kalian orang-orang yang beriman untuk memerangi orang-orang kafir itu dan memberikan keme-nangan untuk kalian.
Egli vi ha protetti dalle mani degli idolatri, quando circa ottanta uomini dei loro vennero per farvi del male in Ħudaibiyah, e ha protetto loro dalle vostre mani: non li avete uccisi e non avete fatto loro del male, anzi li avete lasciati liberi dopo averli imprigionati; e Allāh è Consapevole di ciò che fate, nessuna vostra azione Gli è nascosta.
Dialah yang menahan tangan orang-orang musyrik dari diri kalian ketika datang kurang lebih delapan puluh orang dari mereka untuk mencelakai kalian di Hudaibiah dan Dia pula yang menahan tangan kalian dari mereka sehingga kalian tidak membunuh mereka dan tidak menyakiti mereka, justru mereka kalian lepaskan setelah Allah menjadikan kalian mampu menawan mereka. Sungguh, Allah Maha Melihat apa yang kalian kerjakan, tidak ada sedikit pun dari amal perbuatan kalian yang samar dari-Nya.
Commentary
بِبَطْنِ مَكَّةَ (...in the valley of Makkah...) The Arabic word used here is batn which means 'belly' and in relation to a city, it refers to its center.
However, in the present context it is used for Hudaibiyah, because of its close proximity to Makkah. This supports the Hanafi view that some parts of Hudaibiyah are included in the حِرِم Haram. The relevant details may be found in our commentary on the verse 2:196.
Il est Celui qui a empêché les mains des polythéistes de vous atteindre, lorsque quatre-vingt d’entre eux voulurent s’en prendre à vous à Alu-Ħudaybiyyah, et Il vous a inspiré de vous retenir de les attaquer. Vous n’en avez alors tué ni blessé aucun. Vous avez plutôt libéré ceux que vous aviez capturés auparavant. Allah voit le mieux ce que vous faites et rien de vos œuvres ne Lui échappe.
Al-lah impidió que las manos de los idólatras los alcanzaran cuando cerca de setenta hombres vinieron a Hudaibiia con la intención de hacerles daño. Al-lah también los protegió a ellos de ustedes. No los mataron ni les hicieron ningún daño, sino que los liberaron después de que Al-lah hizo posible que los capturaran. Al-lah está atento a sus acciones, ninguna de ellas Le son ocultas.
Allah je Onaj Koji je suspregnuo nevjernike od toga da vam pričine kakvu neugodnost, i to onda kad je na vas krenulo oko osamdeset konjanika želeći vas napasti, na Hudejbiji. I vas je zadržao pa im niste nanijeli gubitke, i to nakon što vam je Allah dao prevlast i potpunu moć nad njima, te ste ih zarobili, a potom oslobodili. To je tako, jer Allah dobro zna šta Njegovi robovi čine i govore, ništa Mu nije skriveno.
Seksen kişi olarak sizlere kötülük isabet ettirmek isteğiyle geldiklerinde, müşriklerin ellerini sizin üzerinizden çeken ve sizin ellerinizi de sizleri, onları esir almaya muktedir kıldığı halde kendilerini serbest bırakarak öldürmek ve onlara eziyet etmekten el çektiren O'dur. Allah, sizin yaptıklarınızı hakkıyla görendir. Yaptıklarınızdan hiçbir şey O'na gizli kalmaz.
It was the law of God that when the Prophet’s initial addressees refused to answer his call, He destroyed them. On the occasion of Hudaybiyyah the Quraysh’s refusal had finally been made known. Under these circumstances, had things reached the stage of battle, the angels of God would have come down to strengthen the Muslims so that they might defeat their enemies. But, with regard to the polytheists, it was God’s intention that they should not be destroyed so that their extraordinary human talents could be utilized for the purposes of Islam. Therefore, Almighty God guided his Prophet towards the No-War Pact.
24- Sizi onlara karşı muzaffer kıldıktan sonra Mekke’nin içinde (Hudeybiye’de) onların ellerini sizden, sizin ellerinizi de onlardan çeken O’dur. Allah, yaptıklarınızı çok iyi görendir.
25- Onlar, küfre sapan, sizleri Mescid-i Haram’dan ve bekletilen kurbanlıkları da yerlerine varmaktan alıkoyan kimselerdir. Eğer (Mekke’de kafirlerin arasında) tanımadığınız mü’min erkeklerle mü’min kadınlar bulunmasaydı ve onları öldürüp de onlardan dolayı bir vebale girecek olmasaydınız (Allah savaşmanıza engel olmazdı). Allah, dilediği kimseyi rahmetine almak için (böyle takdir etmiştir). Eğer o (müminler kafirlerden) ayrılmış olsalardı içlerinden kâfir olanlara elbette can yakıcı bir azap ile azap ederdik.
24. Yüce Allah, mümin kullarını kâfirlerin şerlerinden ve onlarla savaşmaktan yana esenliğe kavuşturduğunu belirterek lütuf ve nimetini hatırlatmak üzere şöyle buyurmaktadır:“Sizi onlara karşı muzaffer kıldıktan sonra” onlara güç yetirdiğiniz ve onlar herhangi bir akit ve antlaşma söz konusu olmaksızın elinize esir düştükten sonra “Mekke’nin içinde onların” Mekkelilerin “ellerini sizden, sizin ellerinizi de onlardan çeken O’dur.”Burada sözü edilenler yaklaşık seksen kişi idiler. Müslümanların arka tarafından dolaşarak onlara ani bir baskın yapmak istemişlerdi. Ancak müslümanların tedbirli olduklarını görmüşlerdi. Müslümanlar onları yakaladıktan sonra onları serbest bıraktılar. Onları öldürmemeleri, Allah’ın mü’minlere olan rahmetinin bir tecellisi idi.“Allah yaptıklarınızı çok iyi görendir.” Herkese amelinin karşılığını verir. Ey mü’minler, O en güzel şekilde sizin işlerinizi çekip çevirir.
25. Daha sonra Yüce Allah, müminlerin müşriklerle savaşma gayretlerini uyandıran hususları söz konusu etmektedir. Şöyle ki müşrikler Allah’ı ve Rasûlünü inkâr etmiş, Allah Rasûlünü ve onunla birlikte olan mü’minleri hac ve umre yapmak sureti ile Kabe’yi tazim ziyaretinden alıkoymuşlardı.
Onlar aynı şekilde “bekletilen kurbanlıkları da yerlerine varmaktan alıkoyan kimselerdir.” Kurbanların varmaları gereken yer ise umre esnasında götürülen hediye kurbanlıkların Mekke’de kesildikleri muayyen yerdir. İşte müşrikler, haksızlık ve zalimlik ederek bu kurbanların yerlerine varmalarını engellediler. Bütün bunlar ise onlarla savaşmayı gerektiren hususlardır. Fakat ortada bir engel vardı. O da müşrikler arasında bulunan iman etmiş erkek ve kadınların varlığı idi. Mü’minler, ayrı bir mahallede yahut onlara herhangi bir eziyetin gelmesini önleyecek ayrı bir yerde bulunmuyorlardı. İşte bu, mü’minlerin, bilmediği ve yanlışlıkla öldürmelerinden korkulan mü’min erkek ve kadınların olmasaydı, yine “onları öldürüp de onlardan dolayı bir vebale girecek olmasaydınız” onlarla savaşmanız dolayısı ile onlara eziyet vermeyecek, hoşa gitmeyecek işler yapmayacak olsa idiniz; kafirlerle savaşmanız söz konusu olurdu. Yine onlarla savaşmamanızın uhrevî bir faydası daha vardır. O da şudur:“Allah dilediği kimseyi rahmetine alsın.”Küfürden sonra iman, sapıklıktan sonra da hidâyet lütfetsin. İşte bu sebeple sizin onlarla savaşmanızı engellemiştir.“Eğer onlar ayrılmış olsalardı” yani mü’minler kâfirlerin arasından ayrı bir yere çekilmiş olsalardı, “içlerinden kâfir olanlara” onlarla savaşmanıza imkân ve izin vermek ayrıca sizi onlara karşı muzaffer kılmak sureti ile “elbette can yakıcı bir azap ile azap ederdik.”
He is the one who prevented the hands of the idolaters from getting to you when approximately seventy men came at Ḥudaybīyyah, intending to cause you harm. He stopped you from them; you did not kill them or cause them any harm. Rather, you freed them after Allah made it possible for you to capture them. And Allah is watchful over your actions; none of your actions are hidden from Him.
Siya ay ang humadlang sa mga kamay ng mga tagapagtambal laban sa inyo nang dumating ang mga walumpung lalaki kabilang sa kanila na nagnanais ng pagdudulot ng kasagwaan sa inyo sa Ḥudaybīyah at pumigil Siya sa mga kamay ninyo laban sa kanila kaya hindi ninyo sila pinatay at hindi ninyo sila sinaktan, bagkus nagdulot kayo ng kalayaan nila matapos na ipinakaya Niya sa inyo ang pagbihag sa kanila. Laging si Allāh sa anumang ginagawa ay Nakakikita: walang nakakukubli sa Kanya mula sa mga gawain ninyo na anuman.
Và Allah là Đấng đã ngăn cản tay của những kẻ thờ đa thần lại khỏi các ngươi khi chúng gồm 80 người muốn làm điều xấu với các ngươi tại Al-Hudaibiyah, và Ngài đã giữ tay của các ngươi lại khỏi chúng để các ngươi không giết chúng và làm hại chúng mà thả chúng sau khi các ngươi chiếm ưu thế đối với họ. Và Allah là Đấng nhìn thấy tất cả những điều các ngươi làm, không một điều gì có thế che giấu được Ngài.
Onlar Allah'ı ve resulünü inkâr eden, sizleri Mescid-i Haram'dan alıkoyan ve kurbanların kurban edilme yerleri olan Harem bölgesine ulaşmasına engel olan kâfirlerdir. Sizlerin kendilerini tanıyamadığınız için kâfirlerle birlikte öldürülme ihtimali olan Mümin erkek ve Mümin kadınlar olmasaydı Allah, sizin Mekke'yi (savaşarak) fethetmenize izin verirdi. Şayet onlarla savaşsaydınız tanımadığınız Müminleri öldürmeniz sebebi ile siz günaha girmiş olurdunuz ve sizlerin diyet vermesi gerekirdi. Allah, Mekke'deki Mümin kullarından dilediklerine rahmet etmek için böyle yapmıştır. Eğer kâfirler Mekke'de Mümin olanlardan ayırt edilmiş olsalardı, Allah'ı ve resulünü inkâr edenleri elemli bir azaba çarptırırdık.
They are the ones who disbelieved in Allah and His Messenger, and stopped you and the sacrificial animals from Al-Masjid Al-Ḥarām. The animals remained barred from reaching the Ḥaram where they were to be sacrificed. Had it not been for a few believing men whom you did not know were believers, and by killing the disbelievers you could have killed them also, and incurred sin and had to pay blood money unknowingly, Allah would have allowed you to liberate Makkah so that He may enter into His mercy whoever He wished i.e. the believers in Makkah. If the disbelievers were distinguished from the believers in Makkah, Allah would have definitely punished those who disbelieved in Him and His Messenger with a painful punishment.
Ce sont eux, qui mécroyaient en Allah et en Son Messager, qui vous ont interdit d’entrer dans la Mosquée Sacrée. Ils vous ont empêché de procéder au sacrifice de vos offrandes du Grand Pèlerinage et de vous rendre là où elles doivent être immolées. N’était-ce la présence d’hommes croyants et de femmes croyantes, dont vous ne connaissiez pas l’identité parmi les mécréants et la crainte de les tuer et de vous rendre coupables du péché de meurtres involontaires passibles du versement du prix du sang, il vous aurait alors été permis de prendre la Mecque afin qu’Allah fasse entrer dans Sa miséricorde qui Il veut, les croyants de la Mecque par exemple. Si les mécréants s’étaient distingués des croyants, Nous aurions infligé à ceux qui mécroient en Allah et en Son Messager un châtiment douloureux.
Ellos son los que no creyeron en Al-lah ni en Su Mensajero, y no permitieron que ustedes y los animales para el sacrificio llegaran a Al-Masyid Al-Haram. Si no hubiera sido por unos pocos hombres de fe que ustedes no sabían que eran creyentes, y que al matar a los incrédulos también podrían haber matado creyentes, y así hubieran incurrido en pecado y tenido que pagar por el derramamiento de sangre sin saberlo, Al-lah les habría permitido liberar La Meca para que pudieran alcanzar con Su misericordia a quien Él quisiera. Si los incrédulos se distinguieran de los creyentes en La Meca, Al-lah definitivamente habría castigado a los que no creían en Él y en Su Mensajero con un castigo doloroso.
Some of the Benefits gained from the Treaty at Al-Hudaybiyyah
Allah the Exalted states that the Arab idolators from Quraysh and their allies who extended help to them against His Messenger ,
هُمُ الَّذِينَ كَفَرُواْ
(They are those who disbelieved), they are indeed the disbelievers,
وَصَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ
(and hindered you from Al-Masjid Al-Haram) `even though you are its people and more worthy of being responsible for it,'
وَالْهَدْىَ مَعْكُوفاً أَن يَبْلُغَ مَحِلَّهُ
(and detained the sacrificial animals, from reaching their place of sacrifice.) they prevented, because of transgression and stubbornness, the sacrificial animals from being reached to the place where they would be slaughtered. There were seventy sacrificial camels designated for sacrifice, as we will mention, Allah willing. Allah the Exalted and Most Honored said,
وَلَوْلاَ رِجَالٌ مُّؤْمِنُونَ وَنِسَآءٌ مُّؤْمِنَـتٌ
(Had there not been believing men and believing women) `living among the Makkans hiding their faith for fearing for their safety from the pagans. Otherwise, We would have given you authority over the Makkans and you would have killed them to the brink of extermination. However, there were some faithful believers, men and women, living among them, about whom you had no knowledge of being believers and you might try to kill them.' Allah's statement,
لَّمْ تَعْلَمُوهُمْ أَن تَطَئُوهُمْ فَتُصِيبَكمْ مِّنْهُمْ مَّعَرَّةٌ
(whom you did not know, that you may kill them and on whose account a sin would have been committed by you) an evil and erroneous act,
بِغَيْرِ عِلْمٍ لِّيُدْخِلَ اللَّهُ فِى رَحْمَتِهِ مَن يَشَآءُ
(without (your) knowledge, that Allah might bring into His mercy whom He wills) that Allah might delay the punishment of the pagans of Makkah to save the believers who lived among them, and so that many of the idolators might embrace Islam. Allah the Exalted and Most Honored said,
لَوْ تَزَيَّلُواْ
(if they had been apart), if the disbelievers and the believers who were living among them had been apart,
لَعَذَّبْنَا الَّذِينَ كَفَرُواْ مِنْهُمْ عَذَاباً أَلِيماً
(We verily, would have punished with painful torment those of them who disbelieved) `We would have given you dominance over the disbelievers and you would have inflicted tremendous slaughter on them.' Allah the Exalted and Most Honored said,
إِذْ جَعَلَ الَّذِينَ كَفَرُواْ فِى قُلُوبِهِمُ الْحَمِيَّةَ حَمِيَّةَ الْجَـهِلِيَّةِ
(When those who disbelieve had put in their hearts pride and haughtiness -- the pride and haughtiness of the time of ignorance, ) when they refused to write (in the treaty document), `In the Name of Allah, the Most Gracious, the Most Merciful,' and, `These are the terms agreed on by Muhammad ﷺ, Allah's Messenger,'
فَأَنزَلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى
(then Allah sent down His calmness and tranquillity upon His Messenger and upon the believers and made them stick to the word of Taqwa;) the word of Taqwa refers to sincerity, according to Mujahid. `Ata' bin Abi Rabah commented, "None has the right to be worshipped but Allah, alone without partners. All the dominion belongs to Him and all praise is due to Him. He is Ever Able to do everything." Yunus bin Bukayr said that Ibn Ishaq narrated from Az-Zuhri, from `Urwah, from Al-Miswar, commenting on,
وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى
(and made them stick to the word of Taqwa;) "`La ilaha illallah, alone without partners."
The Hadiths that tell the Story of Al-Hudaybiyyah and the Peace Treaty that followed
Al-Bukhari, may Allah have mercy with him, recorded in his Sahih in `Book of Conditions' that Al-Miswar bin Makhramah and Marwan bin Al-Hakam, both narrated attesting to the truthfulness of the other, "Allah's Messenger ﷺ set out at the time of Al-Hudaybiyyah with several hundred of his Companions. When he reached Dhul-Hulayfah, he had the sacrificial animals garlanded and marked and resumed the state of Ihram for `Umrah. He then sent several men from the tribe of Khuza`ah to gather news for him and then he proceeded. When he arrived at a village called Al-Ashtat, his advance regiment came back and said, `The Quraysh have gathered their forces against you, including Al-Ahabish tribes. They are intent on fighting you, stopping you, and preventing you.' The Messenger ﷺ said,
«أَشِيرُوا أَيُّهَا النَّاسُ عَلَيَّ، أَتُرَوْنَ أَنْ نَمِيلَ عَلَى عِيَالِهِمْ وَذَرَارِيِّ هؤُلَاءِ، الَّذِينَ يُرِيدُونَ أَنْ يَصُدُّونَا عَنِ الْبَيْتِ؟»
(Give me your opinion, O people! Do you think we should attack the families and offspring of those who seek to prevent us from reaching the House)" in another narration, the Prophet said,
«(أَ)تُرَوْنَ أَنْ نَمِيلَ عَلَى ذَرَارِيِّ هؤُلَاءِ الَّذِينَ أَعَانُوهُمْ، فَإِنْ يَأْتُونَا كَانَ اللهُ قَدْ قَطَعَ عُنُقًا مِنَ الْمُشْرِكِينَ، وَإِلَّا تَرَكْنَاهُمْ مَحْزُونِين»
(Do you think we should attack the families of those who helped the Quraysh If they come to defend against us, then Allah would have diminished the idolator forces. Or we leave them to grieve!)" In another narration, the Prophet said,
«فَإِنْ قَعَدُوا قَعَدُوا مَوْتُورِينَ مَجْهُودِينَ مَحْزُونِينَ، وَإِنْ نَجَوْا يَكُنْ عُنُقًا قَطَعَهَا اللهُ عَزَّ وَجَلَّ. أَمْ تُرَوْنَ أَنْ نَؤُمَّ الْبَيْتَ فَمَنْ صَدَّنَا عَنْهُ قَاتَلْنَاه»
(If they remain where they have gathered, they do so in grief, fatigued and depressed. If they save their families, it would be a neck that Allah the Exalted and Most Honored has cut off. Or, should we head towards the House and if anyone prevents us from reaching it we would fight them) "Abu Bakr, may Allah be pleased with him, said, "O, Allah's Messenger! You only intended to visit the House, not to kill anyone or start a war. Therefore, head towards the House and whoever stands in our way, then we will fight him." In another narration, Abu Bakr said, "Allah and His Messenger know that we only came to perform `Umrah not to fight anyone. However, anyone who tries to prevent us from reaching the House, we will fight him." The Prophet said,
«فَرُوحُوا إِذَن»
(Go forth then.) In another narration, the Prophet said,
«فَامْضُوا عَلَى اسْمِ اللهِ تَعَالَى»
(Go forth, in the Name of Allah, the Exalted.) "When they proceeded for a distance, the Prophet said,
«إِنَّ خَالِدَ بْنَ الْوَلِيدِ فِي خَيْلٍ لِقُرَيْشٍ طَلِيعَةً، فَخُذُوا ذَاتَ الْيَمِين»
(Khalid bin Al-Walid is leading the cavalry of Quraysh forming the front of the army, so take the path on the right.) By Allah, Khalid did not perceive the arrival of the Muslims until the dust arising from the march of the Muslim army reached him, then he turned back hurriedly to inform the Quraysh. The Prophet went on advancing until he reached the Thaniyyah (i. e., a mountainous way) through which he could reach them. The she-camel of the Prophet sat down. The people tried their best to cause her to rise, but it was in vain. So, they said, `Al-Qaswa' has become stubborn! Al-Qaswa' has become stubborn!' The Prophet said,
«مَا خَلَأَتِ الْقَصْوَاءُ وَمَا ذَاكَ لَهَا بِخُلُقٍ، وَلكِنْ حَبَسَها حَابِسُ الْفِيل»
(Al-Qaswa' has not become stubborn, for stubbornness is not her habit, but she was stopped by Him Who stopped the elephant.) Then he said,
«وَالَّذِي نَفْسِي بِيَدِهِ لَا يَسْأَلُونِّي خُطَّةً يُعَظِّمُونَ فِيهَا حُرُمَاتِ اللهِ تَعَالَى إِلَّا أَعْطَيْتُهُمْ إِيَّاهَا»
(By the Name of Him in Whose Hands is my soul, if they ask me anything which will respect the ordinances of Allah, the Exalted, I will grant it to them.) The Prophet then rebuked the she-camel and she got up. The Prophet changed his direction, until he dismounted at the farthest end of Al-Hudaybiyyah. There was a pit containing a little water which the people used in small amounts, and after a short time the people exhausted all its water and complained of thirst to Allah's Messenger ﷺ. The Prophet took an arrow out of his quiver and ordered them to put the arrow in the pit. By Allah, the water started flowing and continued sprouting until all the people quenched their thirst and returned satisfied. While they were still in that state, Budayl bin Warqa' Al-Khuza`i came with some people from his tribe, Khuza`ah. They were the advisers of Allah's Messenger ﷺ who would keep no secret from him and were from the people of Tihamah. Budayl said, `I left (the tribes of) Ka`b bin Lu'ay and `Amir bin Lu'ay residing at the abundant water of Al-Hudaybiyyah. They had milk camels with them, intending to wage war against you and prevent you from visiting the Ka`bah.' Allah's Messenger ﷺ said,
«إِنَّا لَمْ نَجِىءْ لِقِتَالِ أَحَدٍ، وَلكِنْ جِئْنَا مُعْتَمِرِينَ، وَإِنَّ قُرَيْشًا قَدْ نَهَكَتْهُمُ الْحَرْبُ، وَأَضَرَّتْ بِهِمْ، فَإِنْ شَاؤُوا مَادَدْتُهُمْ مُدَّةً وَيُخَلُّوا بَيْنِي وَبَيْنَ النَّاسِ، فَإِنْ أَظْهَرْ، فَإِنْ شَاءُوا أَنْ يَدْخُلُوا فِيمَا دَخَلَ فِيهِ النَّاسُ فَعَلُوا، وَإِلَّا فَقَدْ جَمُّوا، وَإِنْ هُمْ أَبَوْا فَوَالَّذِي نَفْسِي بِيَدِهِ لَأُقَاتِلَنَّهُمْ عَلَى أَمْرِي هذَا حَتْى تَنْفَرِدَ سَالِفَتِي أَوْ لَيُنْفِذَنَّ اللهُ أَمْرَه»
(We have not come to fight anyone, but to perform `Umrah. No doubt, war has weakened Quraysh and they have suffered great losses. So if they wish, I will conclude a truce with them, during which they should refrain from interfering between me and others. If I have victory over those infidels, Quraysh will have the option to embrace Islam as the other people do, if they wish. They will at least get strong enough to fight. But if they do not accept the truce, by Allah in Whose Hands my life is, I will fight with them defending my cause until I get killed, but (I am sure) Allah will definitely make His cause victorious.) Budayl said, `I will inform them of what you have said.' So, he set off until he reached Quraysh and said, `We have come from that man whom we heard saying something which we will disclose to you, if you should like.' Some of the fools among the Quraysh shouted that they were not in need of this information, but the wiser among them said, `Relate what you heard him saying.' Budayl said, `I heard him saying such and such,' relating what the Prophet had told him. `Urwah bin Mas`ud stood up and said, `O people! Aren't you the sons' They said, `Yes.' He added, `Am I not the father' They said, `Yes.' He said, `Do you mistrust me' They said, `No.' He said, `Don't you know that I invited the people of `Ukaz for your help, and when they refused I brought my relatives and children and those who obeyed me' They said, `Yes.' He said, `Well, this man has offered you a reasonable proposal, it is better for you to accept it and allow me to meet him.' They said, `You may meet him.' So, he went to the Prophet and started talking to him. The Prophet said the same to him as he had to Budayl bin Warqa. Then `Urwah said, `O Muhammad! Won't you feel any qualms by exterminating your relations Have you ever heard of anyone among the Arabs annihilating his relatives before you On the other hand, if the reverse should happen, by Allah, I do not see dignified people here, but people from various tribes who would run away leaving you alone.' Hearing that, Abu Bakr verbally abused him and said, `Go suck Al-Lat's womb! Are you saying we would run and leave the Prophet alone' `Urwah said, `Who is that man' They said, `He is Abu Bakr.' `Urwah said to Abu Bakr, `By Him in Whose Hands my life is, were it not for the favor which you did to me and which I did not compensate, I would rebuke you.' `Urwah kept on talking to the Prophet and seizing the Prophet's beard as he was talking, while Al-Mughirah bin Shu`bah was standing near the head of the Prophet , holding a sword and wearing a helmet. Whenever `Urwah stretched his hand towards the beard of the Prophet , Al-Mughirah would hit his hand with the handle of the sword and say, `Remove your hand from the beard of Allah's Messenger ﷺ.' `Urwah raised his head and asked, `Who is that' The people said, `He is Al-Mughirah bin Shu`bah.' `Urwah said, `O treacherous (one)! Am I not doing my best to prevent evil consequences of your treachery' Before embracing Islam, Al-Mughirah was in the company of some people. He killed them, took their property and came (to Al-Madinah) to embrace Islam. The Prophet said to him,
«أَمَّا الْإِسْلَامُ فَأَقْبَلُ، وَأَمَّا الْمَالُ فَلَسْتُ مِنْهُ فِي شَيْء»
(As regards to your Islam, I accept it, but as for the property I do not take anything of it.) `Urwah then started looking at the Companions of the Prophet . By Allah, whenever Allah's Messenger ﷺ spat, the spittle would fall in the hand of one of them, who would rub it on his face and skin. If he ordered them, they would carry his orders immediately, if he performed ablution, they would struggle to take the remaining water, and when they spoke to him, they would lower their voices and would not look at his face constantly out of respect. `Urwah returned to his people and said, `O people! By Allah, I have been to the kings and to Caesar, Khosrau and An-Najashi. Yet, by Allah! I have never seen any of them respected by his courtiers, as much as, Muhammad ﷺ is respected by his companions. By Allah, if he spat, the spittle would fall into the hand of one of them and he would rub it on his face and skin. If he ordered them, they would carry out his order immediately, if he performed ablution, they would struggle to take the remaining water, and when they spoke, they would lower their voices and would not look at his face constantly out of respect. No doubt, he has presented to you a good reasonable offer, so please accept it.' A man from the tribe of Bani Kinanah said, `Allow me to go to him,' and they allowed him. When he approached the Prophet and his Companions, Allah's Messenger ﷺ said,
«هذَا فُلَانٌ وَهُوَ مِنْ قَوْمٍ يُعَظِّمُونَ الْبُدْنَ فَابْعَثُوهَا لَه»
(He is so-and-so who belongs to the tribe that respects the sacrificial camels. So, bring the sacrificial camels before him.) So, the sacrificial camels were brought before him and the people received him while they were reciting Talbiyah. When he saw that scene, he said, `Glorified is Allah! It is not fair to prevent these people from visiting the Ka`bah.' When he returned to his people, he said, `I saw the sacrificial camels garlanded and marked. I do not think it is advisable to prevent them from visiting the Ka`bah.' Another person called Mikraz bin Hafs stood up and sought their permission to go to Muhammad ﷺ, and they allowed him, too. When he approached the Muslims, the Prophet said,
«هَذَا مِكْرَزٌ وَهُوَ رَجُلٌ فَاجِر»
(Here is Mikraz and he is a vicious man.) Mikraz started talking to the Prophet and as he was talking, Suhayl bin `Amr came." Ma`mar said that Ayyub said to him that `Ikrimah said, "When Suhayl bin `Amr came, the Prophet said,
«قَدْ سَهُلَ لَكُمْ مِنْ أَمْرِكُم»
(Now the matter has become easy for you.)" Ma`mar said that Az-Zuhri narrated, "When Suhayl bin `Amr came, he said to the Prophet , `Please conclude a peace treaty with us.' So, the Prophet called `Ali bin Abi Talib and said to him,
«اكْتُبْ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيم»
(Write: In the Name of Allah, Ar-Rahman, Ar-Rahim.) Suhayl bin `Amr said, `As for Ar-Rahman, by Allah, I do not know what it means. So write: By Your Name, O Allah, as you used to write previously.' The Muslims said, `By Allah, we will not write except: By the Name of Allah, Ar-Rahman, Ar-Rahim.' The Prophet said,
«اكْتُبْ بِاسْمِكَ اللْهُم»
(Write: "In Your Name O Allah.") Then he dictated,
«هذَا مَا قَاضَى عَلَيْهِ مُحَمَّدٌ رَسُولُ الله»
(This is a peace treaty, which Muhammad, Allah's Messenger has concluded.) Suhayl said, `By Allah, if we knew that you are Allah's Messenger ﷺ, we would not prevent you from visiting the Ka`bah, and would not fight with you. So, write: Muhammad bin `Abdullah.' The Prophet said to him,
«وَاللهِ إِنِّي لَرَسُولُ اللهِ وَإِنْ كَذَّبْتُمُونِي، اكْتُبْ مُحَمَّدُ بْنُ عَبْدِالله»
(By Allah! I am the Messenger of Allah even if your people do not believe me. Write: "Muhammad bin `Abdullah.")" Az-Zuhri continued, "The Prophet accepted all those things, since he had already said that he would accept everything they would demand if it respects the ordinance of Allah, the Exalted." The Hadith continues, "The Prophet said to Suhayl,
«عَلَى أَنْ تُخَلُّوا بَيْنَنَا وَبَيْنَ الْبَيْتِ فَنَطُوفَ بِه»
(On the condition that you allow us to visit the House so that we may perform Tawaf around it.) Suhayl said, `By Allah, we will not, so as not to give the Arabs a chance to say that we have yielded to your pressure, but we will allow you next year.' So, the Prophet had that written. Then Suhayl said, `We also stipulate that you should return to us whoever comes to you from us, even if he embraced your religion.' The Muslims protested, `Glorified be Allah! How can a person be returned to the idolators after he has become a Muslim' While they were in this state Abu Jandal bin Suhayl bin `Amr came from the valley of Makkah staggering with his chains and fell down among the Muslims. Suhayl said, `O Muhammad! This is the very first term with which we make peace with you, that is, you shall return Abu Jandal to me.' The Prophet said,
«إِنَّا لَمْ نَقْضِ الْكِتَابَ بَعْد»
(The peace treaty has not been written yet.) Suhayl said, `Then by Allah, I will never conduct peace with you.' The Prophet said,
«فَأَجِزْهُ لِي»
(Release him to me,) and Suhayl responded, `I will never allow you to keep him.' The Prophet said,
«بَلَى فَافْعَل»
(Yes, do.) He said, `I will not.' Mikraz said, `We allow you (to keep him).' Abu Jandal said, `O, Muslims! Will I be returned to the idolators although I have come as a Muslim Don't you see how much I have suffered' Abu Jandal had been tortured severely for the cause of Allah, the Exalted and Most Honored. `Umar bin Al-Khattab said, `I went to the Prophet and said: Aren't you truly the Messenger of Allah ﷺ' The Prophet said,
«بَلَى»
(Yes, indeed.) I said, `Isn't our cause just and the cause of the enemy unjust' He said,
«بَلَى»
(Yes.) I said, `Then why should we be humble in our religion' He said,
«إِنِّي رَسُولُ اللهِ وَلَسْتُ أَعْصِيهِ وَهُوَ نَاصِرِي»
(I am Allah's Messenger and I do not disobey Him, and He will make me victorious.) I said, `Didn't you tell us that we would go to the Ka`bah and perform Tawaf around it' He said,
«بَلَى أَفَأَخْبَرْتُكَ أَنَّا نَأْتِيهِ الْعَامَ؟»
(Yes, but did I tell you that we would visit the Ka`bah this year) I said, `No.' He said,
«فَإِنَّكَ آتِيهِ وَمُطَّوِّفٌ بِه»
(So you will visit it and perform Tawaf around it.) `Umar further said, `I went to Abu Bakr and said: O Abu Bakr! Isn't he truly Allah's Prophet' He replied, `Yes.' I said, `Is not our cause just and the cause of our enemy unjust' He said, `Yes.' I said, `Then why should we be humble in our religion' He said, `O you man! Indeed, he is Allah's Messenger and he does not disobey his Lord, and He will make him victorious. Adhere to him for, by Allah, he is on the right path.' I said, `Was he not telling us that we would go to the Ka`bah and perform Tawaf around it' He said, `Yes, but did he tell you that you would go to the Ka`bah this year' I said, `No.' He said, `You will go to the Ka`bah and perform Tawaf around it.' Az-Zuhri said, "`Umar, may Allah be pleased with him, said, `I performed many good deeds as expiation for the improper questions I asked them.' " "When the writing of the peace treaty was concluded, Allah's Messenger ﷺ said to his Companions,
«قُومُوا فَانْحَرُوا ثُمَّ احْلِقُوا»
(Get up and slaughter your sacrifices and have your heads shaved.) By Allah none of them got up, and the Prophet repeated his order thrice. When none of them got up, he left them and went to Umm Salamah and told her of the people's attitudes towards him. Umm Salamah said, `O Prophet of Allah! Do you want your order to be carried out Go out and don't say a word to anybody until you have slaughtered your sacrifice and call your barber to shave your head.' The Messenger of Allah ﷺ went out and did not talk to anyone until he did what she suggested, slaughtered the sacrifice and shaved his head. Seeing that, the Companions got up, slaughtered their sacrifices, and started shaving the heads of one another. There was so much of a rush -- and sadness -- that there was a danger of killing each other. Then some believing women came and Allah the Exalted and most Honored revealed the following Ayat,
يأَيُّهَا الَّذِينَ ءَامَنُواْ إِذَا جَآءَكُمُ الْمُؤْمِنَـتُ
(O you who believe! When believing women come to you) (60:10), until,
بِعِصَمِ الْكَوَافِرِ
(Likewise hold not the disbelieving women as wives.) `Umar then divorced two of his wives, who were disbelievers. Later on Mu`awiyah bin Abu Sufyan married one of them, and Safwan bin Umayyah married the other. When the Prophet returned to Al-Madinah, Abu Basir, a new Muslim convert from the Quraysh, came to him. The disbelievers sent two men in pursuit who said to the Prophet , `Abide by the promise you gave us.' So, the Prophet handed him over to them. They took him out (of Al-Madinah) until they reached Dhul-Hulayfah where they dismounted to eat some dates they had with them. Abu Basir said to one of them, `By Allah, O, so-and-so, I see you have a fine sword.' The other drew it out (of its sheath) and said, `Yes, by Allah, it is very fine and I have tried it many times.' Abu Basir said, `Let me have a look at it.' When the other gave the sword to Abu Basir, he struck him with it until he died. His companion ran away until he reached Al-Madinah, entering the Masjid running. When Allah's Messenger ﷺ saw him he said,
«لَقَدْ رَأَى هذَا ذُعْرًا»
(This man appears to have been frightened.) When he reached the Prophet he said, `My companion has been murdered, by Allah, and I would have been murdered too. ' Abu Basir came and said, `O Allah's Messenger ﷺ, by Allah! Allah has made you fulfill your obligations by returning me to them, but Allah the Exalted has saved me from them.' The Prophet said,
«وَيْلُ أُمِّهِ مِسْعَرَ حَرْبٍ لَوْ كَانَ مَعَهُ أَحَد»
(Woe to his mother! What an excellent war kindler he would be, if he only have supporters.) When Abu Basir heard this from the Prophet , he understood that he would return him to the idolators again, so he set off until he reached the seashore. Abu Jandal bin Suhayl also got himself released from the disbelievers and joined Abu Basir. Thereafter, whenever a man from Quraysh embraced Islam he would follow Abu Basir until they formed a strong group. By Allah, whenever they heard about a caravan of the Quraysh heading towards Ash-Sham (Greater Syria), they stopped it, attacked and killed the disbelievers and took their properties. The people of Quraysh sent a message to the Prophet requesting him for the sake of Allah and kith and kin to send for (Abu Basir and his companions) promising that whoever among them came to the Prophet , would be secure. So, the Prophet sent for them and Allah the Exalted and Most Honored revealed the following Ayat,
وَهُوَ الَّذِى كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم بِبَطْنِ مَكَّةَ
(And He it is Who has withheld their hands from you and your hands from them in the midst of Makkah), until,
حَمِيَّةَ الْجَـهِلِيَّةِ
(the pride and haughtiness of the time of ignorance, ) Their pride and haughtiness was that they did not confess that Muhammad ﷺ was the Prophet of Allah, refused to write, `In the Name of Allah, Ar-Rahman, Ar-Rahim,' and prevented Muslims from visiting the Ka`bah." This is the narration Al-Bukhari collected in the Book of Tafsir, `Umrat Al-Hudaybiyyah, Hajj, and so forth. Allah is the Only One sought for help, all reliance is on Him alone and there is no might or strength except from Allah, the Almighty, the All-Wise. Al-Bukhari narrated in the Book of Tafsir that Habib bin Abi Thabit said that he went to Abu Wa'il asking him about something and he said, "We were at Siffin, when a man said, `Do you not see those who call to Allah's Book' `Ali bin Abi Talib said, `Yes.' Sahl bin Hunayf said, `Do not feel certain in the reliability of your own opinions! On the day of Hudaybiyyah, the day the treaty of peace was signed between the Prophet and idolators, had we found a chance to fight, we would have done so.' `Umar came (to the Prophet ) and said, `Are we not on the true cause and theirs is the false cause Are not our killed in Paradise and theirs in the Fire' He said, `Yes.' `Umar said, `Why then should we be humble with regards to the cause of our religion Why should we go back before Allah decides in the matter between us (between Muslims and the idolators.)' The Prophet said,
«يَا ابْنَ الْخَطَّابِ إِنِّي رَسُولُ اللهِ وَلَنْ يُضَيِّعَنِي اللهُ أَبَدًا»
(O son of Al-Khattab! I am Allah's Messenger and He will never abandon me. ) `Umar left while feeling angry and soon went to Abu Bakr and said, `O Abu Bakr! Are we not on the true cause and they are on falsehood' Abu Bakr said, `O son of Al-Khattab! He is Allah's Messenger ﷺ and Allah will never abandon him.' Surat Al-Fath was later revealed."' Al-Bukhari collected this Hadith in several other parts of his Sahih, and so did Muslim and An-Nasa'i using various chains of narration from Abu Wa'il, Sufyan bin Salamah, from Sahl bin Hunayf. Some of these narrations read, "O people! Accuse sheer opinion (of being imperfect)! On the day Abu Jandal came, I saw myself willing to reject the command of Allah's Messenger ﷺ, had I had the chance." In yet another narration, "Surat Al-Fath was revealed and the Messenger of Allah ﷺ called `Umar bin Al-Khattab and recited it to him." Imam Ahmad recorded that Anas said, "Quraysh resorted to peace with the Prophet . Suhayl bin `Amr was among the idolators then. The Prophet said to `Ali,
«اكْتُبْ بِسْمِ اللهِ الرَّحْمنِ الرَّحِيم»
(Write: "In the Name of Allah, the Most Gracious, the Most Merciful.") Suhayl said, `We do not know the meaning of: In the Name of Allah, Ar-Rahman Ar-Rahim. However, write what we do know: In Your Name, O Allah!' The Messenger ﷺ said,
«اكْتُبْ مِنْ مُحَمَّدٍ رَسُولِ الله»
(Write: "From Muhammad, Allah's Messenger,") and Suhayl said, `If we knew that you are Allah's Messenger ﷺ, we would have followed you. However, write your name and the name of your father.' The Prophet said,
«اكْتُبْ مِنْ مُحَمَّدِ بْنِ عَبْدِالله»
(Write: "From Muhammad son of `Abdullah.") They set the terms with the Prophet that, `If anyone comes from your side to us, we will not send him back to you. If anyone from among us came to you, you send him back to us.' `Ali said, `O Allah's Messenger! Should I write this,' and the Prophet said,
«نَعَمْ، إِنَّهُ مَنْ ذَهَبَ مِنَّا إِلَيْهِمْ فَأَبْعَدَهُ الله»
(Yes. Surely, those who revert from our side and go to them, then may Allah cast them away.) Muslim also collected this Hadith." Ahmad recorded that `Abdullah bin `Abbas said, "When Al-Haruriyyah rebelled, they set a separate camp for their group. I said to them, `On the day of Al-Hudaybiyyah, the Messenger of Allah ﷺ agreed to conduct peace with the idolators. He said to `Ali,
«اكْتُبْ يَا عَلِيُّ، هذَا مَا صَالَحَ عَلَيْهِ مُحَمَّدٌ رَسُولُ الله»
(Write, O `Ali: "These are the terms agreed to by Muhammad, Allah's Messenger.")' The idolators said, `If we knew that you are Allah's Messenger ﷺ, we would not have fought you.' Allah's Messenger ﷺ said,
«امْحُ يَا عَلِيُّ، اللْهُمَّ إِنَّكَ تَعْلَمُ أَنِّي رَسُولُكَ، امْحُ يَا عَلِيُّ وَاكْتُبْ: هذَا مَا صَالَحَ عَلَيْهِ مُحَمَّدُ بْنُ عَبْدِالله»
(O `Ali! Erase it. O Allah! You know that I am Your Messenger. O `Ali! Erase it and write instead: "These are the peace terms agreed to by Muhammad bin `Abdullah.") By Allah, Allah's Messenger ﷺ is better than `Ali, and the Messenger erased his title. However, erasing his title did not mean that he was erased from being a Prophet. Have I given you sufficient proof in this.' They said, `Yes."' Abu Dawud also collected a similar narration. Imam Ahmad recorded that `Abdullah bin `Abbas said, "On the day of Hudaybiyyah, the Messenger of Allah ﷺ slaughtered seventy sacrificial camels, including a camel that belonged to Abu Jahl. When the camel was prevented from coming to the House, she cried just as she would cry when seeing her offspring."
Oni koji ne vjeruju u Allahovu jednoću i poriču Poslanikovo, sallallahu alejhi ve sellem, poslanstvo spriječili su vas na dan potpisivanja primirja na Hudejbiji da pristupite Časnom hramu, i spriječili su, k tome, da kurbani stignu do mjesta u Haremu gdje trebaju biti zaklani. Svemogući Allah dopustio bi vam da pobijete nevjernike Meke da tamo nije bilo potlačenih vjernika i vjernica koji su, iz straha od nevjernikā, tajili pripadnost islamu. Vi biste ih sve pobili i onda bi vas, iako biste to nenamjerno učinili, stigli posljedice grijeha i nesreća, i morali biste usto platiti za njih krvarinu. A Allah je tako odredio da u Svoju milost uvede koga hoće i da izbavi iz zablude koga hoće. Da su vjernici bili odvojeni od nevjernika u Meki, Allah bi nevjernike, koji ne vjeruju u Allaha i Poslanika, bolnom kaznom kaznio.
فَتُصِيبَكُم مِّنْهُم مَّعَرَّةٌ بِغَيْرِ عِلْمٍ (and thus an embarrassing situation might have befallen you because of them unknowingly....48:25): According to some authorities on lexicology ma'arrah connotes "sin"; according to others it means "harm"; and other authorities say it denotes "shame" or "embarrassment". In this context, apparently the last meaning appears to be apt. There was a nucleus of Muslims in Makkah and if the fight had broken out, Muslim army would have unwittingly killed their own Muslim brethren in faith, thereby causing great injury to their own cause, and incurring obloquy and opprobrium for themselves.
Natural Safeguard of the Noble Companions against Mistakes
Imam Qurtubi says that if a Muslim unknowingly kills another Muslim, it is not a sin or crime. It is, however, certainly a source of shame, embarrassment and regret. Since it is a Qatl Khata', the laws of diyah [ blood-wit ] will apply. Allah has protected the noble Companions ؓ against this as well. This shows the noble Companions ؓ are not infallible like the prophets of Allah, but Allah has in general terms safeguarded them in a natural way against mistakes which would be a cause of embarrassment, obloquy and opprobrium to them.
لِّيُدْخِلَ اللَّـهُ فِي رَحْمَتِهِ مَن يَشَاءُ (so that Allah may admit to His mercy whom He wills...48:25): It means that Allah infused patience in Muslims on this occasion to avoid war, because He knew that many people in future would embrace Islam on whom His mercy will be showered. Similarly the nucleus of Muslims who were detained in Makkah will also receive a large share of His mercy.
لَوْ تَزَيَّلُوا (And if they [ the believing men and women ] had been separate, [ from disbelievers ], We would surely have punished those of them who disbelieved....48:25) Lexically, the word tazayyul denotes 'separation'. The sense is that if Muslims detained in Makkah had been separate and distinct from the unbelievers, the Muslims coming from Madinah would have been able to save them in case of war, and Allah would have had the disbelievers punished then and there, because that was the demand of their attitude. However, the Makkan society at that time was a mixed society - helpless Muslim men and women and non-Muslims were living together. The Muslims were indistinguishable from non-Muslims. If fighting had broken out, there would have been no way to save the Muslims. Therefore, Allah averted the war.
Sono loro ad aver rinnegato Allāh e il Suo Messaggero, ad avervi impedito di raggiungere la Moschea Sacra, ad avervi proibito il sacrificio, e ad avervi impedito di raggiungere il Luogo Sacro, luogo del sacrificio; e se non fosse stato per la presenza di uomini e donne che credono in Allāh, così da non poterli uccidere assieme ai miscredenti, poiché avreste commesso peccato e avreste dovuto espiare a vostra insaputa, vi avrebbe permesso la conquista della Mekkah , così che Allāh possa includere nella Sua Misericordia chi vuole, come i credenti della Mekkah. Se i miscredenti fossero stati chiaramente distinguibili dai credenti nella Mekkah, avremmo punito coloro che hanno rinnegato Allāh e il Suo Messaggero con una dolorosa punizione.
Sila ay ang mga tumangging sumampalataya kay Allāh at sa Sugo Niya at humadlang sa inyo sa Masjid na Pinakababanal at humadlang sa inaalay kaya nanatiling napipigilan sa pag-abot sa Ḥaram, ang lugar na pinagkakatayan nito. Kung hindi dahil sa pagkakaroon ng mga lalaking mananampalataya kay Allāh at mga babaing mananampalataya sa Kanya, na hindi kayo nakakikilala sa kanila – na baka mapatay ninyo sila kasama ng mga tagatangging sumampalataya kaya mapapatawan kayo dahil sa pagkapatay sa kanila ng isang kasalanan at mga bayad-pinsala nang walang kaalaman mula sa inyo – talaga sanang nagpahintulot Siya sa inyo sa pagsakop sa Makkah upang magpapapasok si Allāh sa awa Niya ng sinumang niloloob Niya tulad ng mga mananampalataya sa Makkah. Kung sakaling natangi ang mga tumangging sumampalataya sa mga mananampalataya sa Makkah ay talaga sanang pinagdusa ang mga tumanging sumampalataya kay Allāh at sa Sugo Niya ng isang pagdurusang nakasasakit.
The chieftains of the Quraysh had made themselves liable to be punished and engaged in battle. But in view of a greater and more important consideration, they were not fought against and instead of that a truce was reached with them. At that time there were among the Quraysh people who had in their heart of hearts given up polytheism and had faith in the oneness of God, or there were people who, because of their piety and righteousness, were likely to embrace Islam as soon as conditions normalised. If Almighty God did not cause a battle to be fought between the two sides, it was so that the aforesaid people might become believers and play their Islamic role in the world and receive God’s rewards in the Hereafter. In the eyes of God, the importance of dawah work is greater than any other consideration.
Những kẻ phủ nhận nơi Allah và Thiên Sứ của Ngài đã ngăn cấm các ngươi vào nhà nguyện Al-Masjid Al-Haram (tại Makkah) và đã giữ các con vật tế của các ngươi không cho các ngươi mang đến chỗ tế; nếu như những người có đức tin nam và những người có đức tin nữ không sống trà trộn với những người vô đức tin khiến các ngươi không nhận ra họ để rồi các ngươi phải giết lầm thì Allah đã cho phép các ngươi tấn công nhưng Ngài giữ các ngươi lại vì muốn khoan dung với những người có đức tin ở Makkah; và nếu như những người có đức tin sống tách biệt với những kẻ vô đức tin thì chắc chắn Allah đã trừng phạt những kẻ vô đức tin nơi Allah và Thiên Sứ của Ngài bằng một hình phạt đau đớn.
Mereka adalah orang-orang yang kafir terhadap Allah dan Rasul-Nya, menghalangi kalian dari Masjidilharam, dan menghalangi hewan sembelihan sehingga tertahan untuk sampai ke tanah haram, tempat penyembelihannya. Kalaulah bukan karena adanya orang-orang lelaki dan perempuan yang beriman kepada Allah yang tidak kalian ketahui yang akan terbunuh oleh kalian bersama orang-orang kafir, sehingga kalian mendapatkan dosa karena membunuh mereka dan harus membayar diat tanpa kalian sadari, niscaya Allah mengizinkan kalian untuk masuk Makkah agar Allah memasukkan orang-orang yang dikehendaki-Nya ke dalam rahmat-Nya seperti orang-orang beriman yang berada di Makkah. Jika tampak perbedaan yang jelas antara orang-orang kafir dengan orang-orang yang beriman di Makkah niscaya Kami menyiksa orang-orang yang kafir kepada Allah dan Rasul-Nya dengan siksa yang menyakitkan.
"Ketika orang-orang kafir menanamkan dalam hati mereka kesombongan (yaitu) kesombongan jahiliyah lalu Allah menurun-kan ketenangan kepada RasulNya dan kepada orang-orang Mukmin dan Allah mewajibkan kepada mereka kalimat takwa dan mereka lebih berhak dengan kalimat takwa itu dan patut memilikinya. Dan Allah Maha Mengetahui segala sesuatu." (Al-Fath: 26).
(26) Allah تعالى berfirman, ﴾ إِذۡ جَعَلَ ٱلَّذِينَ كَفَرُواْ فِي قُلُوبِهِمُ ٱلۡحَمِيَّةَ حَمِيَّةَ ٱلۡجَٰهِلِيَّةِ ﴿ "Ketika orang-orang kafir menanamkan dalam hati mereka ke-sombongan (yaitu) kesombongan jahiliyah," karena mereka menghapus tulisan "Bismillahirrahmanirrahim" serta melarang Rasulullah a dan orang-orang yang beriman untuk mendatangi Makkah pada tahun itu[91] agar orang-orang tidak mengatakan bahwa kaum Mus-limin berhasil masuk Makkah karena telah mengalahkan kaum Quraisy. Hal-hal semacam ini adalah termasuk kejahiliyahan yang tetap tertanam dalam benak mereka sehingga mendorong mereka melakukan berbagai kemaksiatan.
﴾ فَأَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَىٰ رَسُولِهِۦ وَعَلَى ٱلۡمُؤۡمِنِينَ ﴿ "Kemudian Allah menurunkan ketenangan kepada RasulNya dan kepada orang-orang Mukmin," sehing-ga mereka tidak terpancing untuk menghadapi kaum musyrikin sebagaimana kaum musyrikin memperlakukan mereka dahulunya, tapi kaum Mukminin bersabar atas ketentuan Allah سبحانه وتعالى serta kon-sisten terhadap isi perjanjian yang berisi mengagungkan keharaman Allah سبحانه وتعالى meski apa pun yang terjadi, mereka tidak peduli terhadap perkataan dan celaan orang. ﴾ وَأَلۡزَمَهُمۡ كَلِمَةَ ٱلتَّقۡوَىٰ ﴿ "Dan Allah mewa-jibkan kepada mereka kalimat takwa," yaitu kalimat La ilaha illallah serta kewajiban-kewajiban yang dituntut oleh kalimat ini, mereka diharuskan menunaikannya. Dan mereka pun menunaikannya serta konsisten dalam menunaikannya. ﴾ وَكَانُوٓاْ أَحَقَّ بِهَا ﴿ "Dan mereka lebih berhak dengan kalimat takwa itu," daripada orang lain, ﴾ وَأَهۡلَهَاۚ ﴿ "dan patut memilikinya," yakni mereka adalah orang-orang yang berhak memilikinya karena Allah سبحانه وتعالى mengetahui kebaikan yang ada dalam hati mereka, dan karena itulah Allah سبحانه وتعالى berfirman, ﴾ وَكَانَ ٱللَّهُ بِكُلِّ شَيۡءٍ عَلِيمٗا ﴿ "Dan Allah Maha Mengetahui segala sesuatu."
Kad su Mekanci koji ne vjeruju u svoja srca žest pagansku ubacili i nisu se povinovali istini i Vjerovjesniku, sallallahu alejhi ve sellem – njih je inat naveo na nevjerstvo i poricanje, pa su u godini Hudebije zapriječili Poslaniku, s.a.v.s., ulazak u Mekku. Tad je Svemogući Allah ulio u Poslanika, sallallahu alejhi ve sellem, i njegove drugove smiraj, te nisu mnogobošcima uzvratili istom mjerom, i ulio je u njih čvrsto uvjerenje, postojanost na izričaju svjedočenja da nema istinskog božanstva osim Allaha, riječi na kojima počiva cjelokupna bogobojaznost, a koje su oni svojski prihvatili i u potpunosti realizirali. A Vjerovjesnik, sallallahu alejhi ve sellem, i ashabi preči su i dostojniji riječima “la ilahe illallah” od nevjernikā. Allahu je sve poznato, bilo bezazleno ili golemo, ništa Mu nije skriveno.
Recuerden cuando aquellos que no creyeron en Al-lah y en Su Mensajero abrigaron en sus corazones el orgullo de la ignorancia. Una ignorancia que estaba vinculada a los deseos y no a la verdad. Rechazaron altivamente la llegada del Mensajero de Al-lah r a La Meca, el año del tratado de Hudaibiia, porque temían y le culpaban de que él los dominaría y tomaría el control. Por lo tanto, Al-lah envió tranquilidad de Su parte al Mensajero y a los creyentes para que su ira no los llevara a confrontar a los idólatras con las mismas acciones. Al-lah hizo a los creyentes firmes en la declaración de verdad “no hay nada digno de adoración a excepción de Al-lah”, y los mantuvo firmes en cumplir con sus compromisos. Los creyentes eran más dignos de esta declaración que otros, y lo merecían más debido a la bondad en sus corazones que Al-lah conocía. Al-lah es consciente de todo, nada está oculto de él.
لَّقَدْ صَدَقَ اللَّـهُ رَسُولَهُ الرُّؤْيَا بِالْحَقِّ (and made them stick to the word of piety, and they were very much entitled to it, and competent for it - 48:26) ". The construction kalimat-at-taqwa connotes the word of the pious persons, that is, the Kalimah of Tauhid and Risalah whereby a person declares his faith in Allah's Oneness and in the Messenger-ship of Sayyidna Muhammad ﷺ . It is named here as 'word of piety' because this word is the foundation of piety, righteousness and right conduct. The noble Companions ؓ here are said to have better right to it and more worthy of it, and thus Allah exposed and unmasked those people who accused them of infidelity and hypocrisy. Allah asserts that the noble Companions ؓ are more worthy of the word of Islam and better entitled to it, and thus made them adhere to it firmly, whereas the wretched evil-minded people refuse to acknowledge their value and entitlement.
Allah'ı ve O'nun resulünü inkâr edenler, kalplerine cahiliye taassubunu yerleştirip de kendilerini hakkı gerçekleştirmeye bağlı kılmak yerine sadece hevâya bağlı kılıp Rasûlullah -sallallahu aleyhi ve sellem-'in Hudeybiye yılında Mekke'ye girmesi sebebiyle kendilerini yeneceğine dair korkuya kapılıp Mekke'ye girmesinden korktuklarında Allah da, katından kendi elçisine ve Müminlere huzur ve güvenini indirdi. Böylece kızgınlıkları, müşriklerin onlara yaptıklarının aynısını müşriklere yapmaya sevk etmedi. Allah, Müminleri hak söze kelime-i tevhide (Allah'tan başka ibadet edilecek hak ilah olmadığına) bağlı kıldı ve onların bu hak sözü hakkı ile yerine getirmelerini sağladı. Zaten Müminler kalplerinde var olan ve Allah'ın bildiği hayır sebebi ile hak sözü yerine getirmek hususunda herkesten daha layık ve ehil kimselerdi. Allah, her şeyi hakkıyla bilendir. Hiçbir şey O'na gizli kalmaz.
26- Hani kâfirler kalplerine taassup ve kibri yani cahiliye taassup ve kibrini koymuşlardı da Allah sekinetini/huzurunu Rasûlünün ve mü’minlerin üzerine indirmişti. Ayrıca onların takvâ sözü üzerinde sebat etmelerini sağlamıştı. Zaten onlar o söze daha layık ve ona ehil idiler. Allah her şeyi çok iyi bilendir.
26. “Hani kâfirler kalplerinde taassup ve kibri yani cahiliye taassup ve kibrini koymuşlardı.” Çünkü (antlaşma metninin başına): “Bismillahirrahmanirrahîm” yazılmasını kabul etmedikleri gibi insanlar: “Mekke’ye Kureyşlileri kahrederek ve onlara rağmen girdiler”dedirtmesinler diye Allah Rasûlünün ve mü’minlerin o sene, Mekke’ye girmelerini de kabul etmemişlerdi. Bu ve benzeri işler ise hep cahiliye işlerindendir ve pek çok masiyetleri işlemelerine sebep teşkil eden bu tür işler kalplerinde yer etmeye devam etmiştir.“Allah sekinetini/huzurunu Rasûlünün ve mü’minlerin üzerine indirmişti.”Gazap ve öfkeleri, müşriklere benzer şekilde karşılık vermeye onları itmemiş, aksine Allah’ın hükmünü sabır ile karşılamışlar ve Allah’ın yasaklayıp saygı gösterilmesini istediği hususlara tazimde bulunmayı içeren o şartlara bağlı kalmışlardı. Ne olursa olsun onlar, bu şekilde hareket etmiş ve ileri geri konuşanlarla onları kınayanların sözlerine aldırmamışlardı.“Ayrıca onların takvâ sözü üzerinde sebat etmelerini sağlamıştı.”Takvâ sözü, Lâ ilâhe illallah ve onun haklarıdır. Onlara bunun gereğini yerine getirmelerini emretmişti ve onlar da buna bağlı kalarak gereklerini yerine getirmişlerdi.“Zaten onlar o söze” başkalarından “daha layık ve ona ehil idiler.” Allah onların durumlarını ve kalplerindeki hayrı bildiğinden dolayı kendilerini buna ehil kılmıştı. Bundan dolayı Yüce Allah:“Allah her şeyi çok iyi bilendir” buyurmaktadır.
Lorsque ceux qui mécroyaient en Allah et en Son Messager ont introduit dans leurs cœurs le fanatisme de la période préislamique, qui fait fi de la vérité et n’est qu’une affaire de passions, ils s’insurgèrent contre l’entrée du Messager chez eux, l’année du traité d'Al-Ħudaybiyyah, de peur d’être raillés et que l’on dise qu’il les avait contraints à le laisser entrer. Allah fit alors descendre une quiétude de Sa part sur Son Messager et sur les croyants, les amenant alors à ne pas réagir sous l’effet de la colère et à ne pas rendre aux polythéistes la pareille. Il leur imposa plutôt de prononcer la formule de vérité qui est « Il n’existe pas de divinité en dehors d’Allah » et de s’acquitter de ce qu’elle implique, et ils s’en acquittèrent effectivement. En effet, les croyants sont plus dignes de cette formule que n’importe quelle autre communauté et en sont les tenants, grâce au bien contenu dans leurs cœurs dont Allah a connaissance. Allah connaît toute chose et rien ne Lui échappe
Khi những kẻ phủ nhận nơi Allah và Thiên Sứ của Ngài bộc lộ trong lòng của chúng niềm tự hào và tự cao tự đại của thời kỳ ngu muội trước Islam, cái mà nó khinh thường điều chân lý và chỉ biết đi theo dục vọng. Chúng đã từ chối việc đi vào của Thiên Sứ Muhammad vào năm Al-Hudaibiyah vì sợ Y chế giễu chúng bởi Y đã thắng chúng. Thế là Allah đã ban sự trầm tĩnh cho Thiên Sứ của Ngài và những người có đức tin để họ không phẫn nộ và giận dữ khi đối diện với những kẻ thờ đa thần. Allah đã bắt những người có đức tin phải tôn trọng Lời Chân Lý, đó là không có Thượng Đế đích thực nào khác ngoài Allah, và phải thực hiện đúng theo những gì mà Lời Chân Lý này yêu cầu. Và những người có đức tin xứng đáng với Lời này hơn những ai khác, và Allah là Đấng hằng biết tất cả mọi thứ, không có điều gì có thể che giấu được Ngài.
Remember when those who disbelieved in Allah and His Messenger harboured in their hearts the pride of ignorance; an ignorance that was linked to desires and not the truth. They haughtily rejected the entrance of the Messenger of Allah (peace be upon him) into Makkah the year of the treaty of Ḥudaybīyyah, fearing and blaming him that he would overpower them and take control over it. Therefore, Allah sent down tranquility from Himself upon the His Messenger and upon the believers so their anger did not lead to them confronting the idolaters with the same actions. Allah made the believers firm upon the statement of truth, i.e. ‘There is none worthy of worship except for Allah’, and kept them firm upon fulfilling its rights which they fulfilled. The believers were more worthy of this statement than others, and more deserving of it because of the goodness within their hearts that Allah knew of. And Allah is aware of everything; nothing is hidden from Him.
Allāh stabilì nei cuori di coloro che hanno rinnegato Allāh e il Suo Messaggero, l'usanza del parteggiamento dei tempi dell'Ignoranza, che non lega la verità alla verità, ma che, in verità, lega le passioni, e così rifiutarono l'ingresso del Messaggero di Allāh, pace e benedizione di Allāh su di lui, nell'anno di Ħudaibiyah, per timore di essere svergognati, poiché egli li ha sconfitti. Allāh fece scendere la serenità sul Suo Messaggero e sui credenti, e così la rabbia non li portò a scontrarsi con gli idolatri al loro stesso modo, e Allāh rinsaldò i credenti sulla Parola della Verità, ovvero: "Non vi è altra divinità all'infuori di Allāh", e li indusse a rispettarla, e così fecero. I credenti hanno più diritto degli altri di pronunciare questa Parola e sono quelli che lo meritano, poiché Allāh ha constatato il bene nei loro cuori; e Allāh è Onnisciente, nulla Gli è nascosto.
Tatkala orang-orang yang kafir terhadap Allah dan Rasul-Nya menjadikan di dalam hati mereka pertahanan diri, yaitu pertahanan jahiliah yang tidak berhubungan dengan menegakkan kebenaran akan tetapi berhubungan dengan hawa nafsu, sehingga mereka menghalangi Rasulullah masuk ke tempat mereka pada tahun perjanjian Hudaibiah lantaran mereka khawatir akan mendapat kehinaan karena terkalahkan. Lalu Allah menurunkan ketenangan dari sisi-Nya untuk Rasul-Nya dan menurunkan ketenangan untuk orang-orang yang beriman, sehingga kemarahan mereka tidak menjadikan mereka membalas kaum musyrikin dengan balasan yang semisal dengan perbuatan mereka, dan Allah mengharuskan orang-orang yang beriman mengucapkan kalimat kebenaran, yaitu kalimat "Lā ilāha illallāh" dan untuk melaksanakan hak-hak kalimat ini maka mereka pun melaksanakannya. Orang-orang yang beriman lebih berhak atas kalimat ini dari selain mereka karena mereka adalah pemiliknya yang sebenarnya karena kebaikan yang Allah ketahui di dalam hati mereka. Sungguh, Allah Maha Mengetahui segala sesuatu, tidak ada sesuatu pun yang luput dari-Nya.
Noong naglagay ang mga tumangging sumampalataya kay Allāh at sa Sugo Niya sa mga puso nila ng panghahamak, panghahamak ng Kamangmangan, na hindi nauugnay sa pagsasakatotohanan ng katotohanan at nauugnay lamang sa pithaya. Humamak sila sa pagpasok ng Sugo ni Allāh – basbasan siya ni Allāh at batiin ng kapayapaan – noong taon ng Ḥudhaybīyah dahil sa pangamba sa pang-aalipusta sa kanila dahil siya ay nanaig sa kanila roon. Kaya nagpababa si Allāh ng kapanatagan mula sa ganang Kanya sa Sugo Niya at nagpababa Siya nito sa mga mananampalataya kaya hindi naghatid sa kanila ang galit tungo sa pagtumbas sa mga tagapagtambal ng tulad sa gawain ng mga ito. Nagpanatili si Allāh sa mga mananampalataya sa pangungusap ng katotohanan, na "Walang Diyos kundi si Allāh," at na magsagawa sila ng karapatan nito kaya naman nagsagawa sila nito. Ang mga mananampalataya ay higit na may karapatan sa pangungusap na ito kaysa sa iba pa sa kanila. Sila ay ang mga alagad nito na mga nagpakakarapat-dapat dito dahil sa nalaman ni Allāh sa mga puso nila na kabutihan. Laging si Allāh sa bawat bagay ay Maalam: walang nakakukubli sa Kanya na anuman.
From the heart of a man in which the fear of God is firmly embedded, the importance of everything other than God is driven out. He sets God above everything else in life. The occasion of Hudaybiyyah severely tested the companions, but they acquitted themselves well. On this occasion the opposite party had demonstrated brazen obstinacy and communal bias, but the companions simply reposed their trust in God. Their righteousness prevented them from obdurate retaliation and prejudice during this crucial trial period. Till the very end, they did not allow themselves to be provoked.
Sungguh Allah akan membuktikan kepada Rasul-Nya kebenaran mimpinya dengan sebenarnya saat Allah menampakkannya di dalam tidurnya dan telah diberitahukan olehnya kepada para sahabatnya, yaitu bahwa dia dan para sahabatnya akan masuk ke Baitullah dalam kondisi aman dari gangguan musuh mereka. Di antara mereka ada yang menggunduli kepalanya dan ada yang mencukur pendek rambutnya sebagai bukti selesainya manasik mereka. Allah mengetahui maslahat kalian -wahai orang-orang yang beriman- apa yang tidak kalian ketahui, sebab itu di samping terbuktinya mimpi untuk masuk Makkah pada tahun itu Allah juga mewujudkan kemenangan kalian dalam waktu dekat, yaitu perjanjian Hudaibiah yang dirancang oleh Allah lalu diikuti dengan kemenangan perang Khaibar untuk orang-orang beriman yang menghadiri perjanjian Hudaibiah.
27- Andolsun Allah, Rasûlüne (gösterdiği) rüyayı gerçekleştirecektir. Elbette siz, Mescid-i Haram’a güven içinde, başlarınızı tıraş ettirmiş ve (saçlarınızı) kısaltmış olarak, hiçbir şeyden korkmaksızın -inşaallah- gireceksiniz. Allah, sizin bilmediklerinizi bilmektedir. O, bundan (Mekke’ye girişinizden) önce de yakın bir fetih nasip etmiştir.
28- O, Rasûlünü hidâyetle ve onu bütün dinlere üstün kılmak üzere hak dinle gönderendir. Şahit olarak Allah yeter.
27. “Andolsun Allah, Rasûlüne (gösterdiği) rüyayı gerçekleştirecektir.” Rasûlullah sallallahu aleyhi ve sellem Medine’de bir rüya görmüş ve bunu ashaba bildirmişti. Buna göre Mekke’ye giriyorlar ve Beyt’i tavaf ediyorlardı. Hudeybiye gününde bilinen olaylar meydana gelip de Mekke’ye girmeksizin geri döndüklerinde,bu konuda onlardan ileri geri konuşanlar oldu. Hatta bunu Rasûlullah sallallahu aleyhi ve sellem’e dahi söylediler ve: Sen bize Beyt’e varıp da onu tavaf edeceğimizi haber vermemiş miydin? diye sordular. Peygamber de: Ben bu sene diye bir şey söyledim mi? deyince onlar: Hayır, dediler. Bunun üzerine: O halde siz Beyt’e varacaksınız ve orayı tavaf edeceksiniz, diye buyurdu.
İşte burada da Yüce Allah:“Andolsun Allah, Rasûlüne (gösterdiği) rüyayı gerçekleştirecektir”buyurmaktadır. Yani bu rüyanın gerçekleşmesi ve doğru olarak çıkması kaçınılmazdır. Bu rüyanın gerçekleşmesinin gecikmesi, onun hak oluşuna gölge düşürmez.“Elbette siz, Mescid-i Haram’a güven içinde, başlarınızı tıraş ettirmiş ve (saçlarınızı) kısaltmış olarak, hiçbir şeyden korkmaksızın -inşaallah- gireceksiniz.” Beyt-i Haram-ı tazimin gereği olan bu hal içinde gireceksiniz, ibadetlerinizi tamamlayacaksınız. Ayrıca başlarınızı traş ettirerek ve kısaltarak herhangi bir korku da söz konusu olmadan ibadetlerinizi eksiksiz yerine getireceksiniz.
“Allah, sizin bilmediklerinizi” bu husustaki bir çok maslahat ve faydaları “bilmektedir. O, bundan” bu şekilde Mekke’ye girmeden “önce de yakın bir fetih nasip etmiştir.” Bazı mü’minlerin aklı karıştıran ve hikmetini anlayamayacakları böyle bir vakıa meydana geldikten sonra Yüce Allah, bu olayın hikmet ve menfaatini beyan etmiştir. İşte onun diğer şer’i hükümleri de hep böyledir. Hepsi hidâyettir, rahmettir.
28. Yüce Allah genel ve kapsamlı bir hükmü şöylece haber vermektedir:“O, Rasûlünü” sapıklıktan kurtarıp doğruluğa ileten ve hayır ile şer yollarını birbirinden ayırt eden faydalı bilgi demek olan “hidâyetle ve… hak dinle” yani adalet, ihsan ve rahmet demek olan “hak” vasfına sahip dinle “gönderendir.”Bu hak, kalpleri temizleyen, ruhları arındıran, güzel ahlâkı geliştiren ve değerleri yücelten her bir ameldir.“Onu” Allah’ın onunla birlikte gönderdiği apaçık delil ve belgelerle “bütün dinlere üstün kılmak üzere” göndermiştir. Bu özelliği ile de gerektiğinde onlara kılıç ve mızrak ile boyun eğdirmeye davet eder.
Verily, Allah truly made the dream of His Messenger a reality; He showed it to him in his sleep and he them informed his companions of it. The dream was that he and his companions were entering the sacred house of Allah in safety from their enemies, with some of them having shaved their heads and some having only trimmed their hair, indicating the completion of their acts of pilgrimage. O believers! Allah knows some advantages that you did not know of, and so instead of making the dream a reality by letting you enter Makkah that year, He will give you a victory in the near future i.e. the signing of the treaty of Ḥudaybīyyah and the conquest of Khaybar that followed it at the hands of the believers who had witnessed Ḥudaybīyyah.
Allāh confermò al Suo Messaggero la sua visione della verità, quando gliela mostrò nel sonno, e ne informò i suoi compagni, ovvero che, in verità, lui e i suoi compagni sarebbero entrati nella Sacra Casa in sicurezza dai loro nemici; tra di loro vi saranno coloro che avranno tagliato i loro capelli e coloro che li avranno tagliati solo in parte, simboleggiando il termine del rito. Allāh conosce ciò che vi è di beneficio, o credenti, e di cui voi siete ignari. Allāh stabilì, prima della visione, che l'ingresso nella Mekkah sarebbe stato un prossimo trionfo, e il patto di Ħudaibiyah, che Allāh stabilì, e il trionfo di Khaybar che lo seguì per mano dei credenti presenti a Ħudaibiyah.
"Sesungguhnya Allah akan membuktikan kepada RasulNya tentang kebenaran mimpinya dengan sebenarnya (yaitu) bahwa sesungguhnya kamu pasti akan memasuki Masjidil Haram, insya Allah dalam keadaan aman, dengan menguris rambut kepala dan mencukurnya, sedang kamu tidak merasa takut. Maka Allah mengetahui apa yang tiada kamu ketahui dan Dia memberikan sebelum itu kemenangan yang dekat." (Al-Fath: 27).
"Dia-lah yang mengutus RasulNya dengan membawa petun-juk dan agama yang haq agar dimenangkanNya terhadap semua agama. Dan cukuplah Allah sebagai saksi." (Al-Fath: 28).
(27) Allah تعالى berfirman, ﴾ لَّقَدۡ صَدَقَ ٱللَّهُ رَسُولَهُ ٱلرُّءۡيَا بِٱلۡحَقِّۖ ﴿ "Sesung-guhnya Allah akan membuktikan kepada RasulNya tentang kebenaran mimpinya dengan sebenarnya." Hal ini adalah karena sebelumnya Rasulullah a bermimpi ketika berada di Madinah kemudian di-beritahukan kepada para sahabatnya, bahwa mereka akan masuk Makkah dan berthawaf di Baitullah. Namun ketika terjadi peristiwa dalam perjanjian Hudaibiyah tersebut dan mereka kembali lagi ke Madinah tanpa bisa memasuki Makkah hingga mereka pun mena-nyakan hal itu kepada Rasulullah a, "Bukankah engkau pernah memberitahu kami bahwa kita akan mendatangi dan berthawaf di Baitullah?" Rasulullah a menjawab, "Apakah aku memberitahukan kepada kalian bahwa itu terjadi pada tahun ini?"[92] Para sahabat menjawab, "Tidak." Rasulullah a menjawab, "Sesungguhnya kalian pasti akan mendatangi dan berthawaf di Baitullah."
Dalam ayat ini Allah سبحانه وتعالى berfirman, ﴾ لَّقَدۡ صَدَقَ ٱللَّهُ رَسُولَهُ ٱلرُّءۡيَا بِٱلۡحَقِّۖ ﴿ "Sesungguhnya Allah akan membuktikan kepada RasulNya tentang kebenaran mimpinya dengan sebenarnya," yakni, pasti akan tejadi dan benar meski terlambatnya penjelasan hal itu tidak memburamkan hal itu, ﴾ لَتَدۡخُلُنَّ ٱلۡمَسۡجِدَ ٱلۡحَرَامَ إِن شَآءَ ٱللَّهُ ءَامِنِينَ مُحَلِّقِينَ رُءُوسَكُمۡ وَمُقَصِّرِينَ ﴿ "(yaitu) bahwa sesungguhnya kamu pasti akan memasuki Masjidil Haram, insya Allah dalam keadaan aman, dengan menguris rambut kepala dan mencukur-nya," yakni, pada saat itu yang mengharuskan kalian untuk meng-agungkan baitul haram, menunaikan dan menyempurnakan ma-nasik dengan mencukur dan menggunting rambut tanpa disertai rasa takut. ﴾ فَعَلِمَ ﴿ "Maka Allah mengetahui" berbagai kepentingan dan manfaat, ﴾ مَا لَمۡ تَعۡلَمُواْ فَجَعَلَ مِن دُونِ ذَٰلِكَ ﴿ "apa yang tiada kamu ketahui dan Dia memberikan sebelum itu," yakni, masuk dengan keadaan seperti itu sebagai ﴾ فَتۡحٗا قَرِيبًا ﴿ "kemenangan yang dekat."
(28) Mengingat peristiwa ini memperkeruh hati sebagian orang Mukmin di mana mereka tidak dapat mengetahui hikmah-nya, Allah سبحانه وتعالى pun menjelaskan hikmah dan manfaatnya dan seperti itulah halnya seluruh hukum-hukum syariat, semua hukum adalah petunjuk dan rahmat yang diberitahukan secara umum. Allah سبحانه وتعالى berfirman, ﴾ هُوَ ٱلَّذِيٓ أَرۡسَلَ رَسُولَهُۥ بِٱلۡهُدَىٰ ﴿ "Dia-lah yang mengutus RasulNya dengan membawa petunjuk," yaitu dengan ilmu yang bermanfaat yang bisa menyelamatkan manusia dari kesesatan serta menjelas-kan berbagai jalan yang baik dan buruk, ﴾ وَدِينِ ٱلۡحَقِّ ﴿ "dan agama yang haq," yaitu agama yang disifati dengan kebenaran yang berupa keadilan, kebaikan dan rahmat, semuanya adalah amal shalih yang bisa membersihkan hati, menyucikan jiwa, menumbuhkan akhlak baik dan meninggikan derajat diri, ﴾ لِيُظۡهِرَهُۥ ﴿ "agar dimenangkanNya," dengan membawa agama yang diembankan oleh Allah سبحانه وتعالى ﴾ عَلَى ٱلدِّينِ كُلِّهِۦۚ ﴿ "terhadap semua agama," dengan hujjah dan bukti nyata yang menjadi penyebab untuk menundukkan mereka, baik dengan pe-dang dan lisan. ﴾ وَكَفَىٰ بِٱللَّهِ شَهِيدٗا ﴿ "Dan cukuplah Allah sebagai saksi."
Allah has indeed fulfilled the True Vision which He showed to His Prophet
In a dream, the Messenger of Allah ﷺ saw himself entering Makkah and performing Tawaf around the House. He told his Companions about this dream when he was still in Al-Madinah. When they went to Makkah in the year of Al-Hudaybiyyah, none of them doubted that the Prophet's vision would come true that year. When the treaty of peace was conducted and they had to return to Al-Madinah that year, being allowed to return to Makkah the next year, some of the Companions disliked what happened. `Umar bin Al-Khattab asked about this, saying, "Haven't you told us that we will go to the House and perform Tawaf around it" The Prophet said,
«بَلَى أَفَأَخْبَرْتُكَ أَنَّكَ تَأْتِيهِ عَامَكَ هذَا؟»
(Yes. Have I told you that you will go to it this year) `Umar said, "No." The Prophet said,
«فَإِنَّكَ آتِيهِ وَمُطَّوِّفٌ بِه»
(Then you will go to it and perform Tawaf around it.) `Umar received the same answer from Abu Bakr As-Siddiq, letter for letter. This is why Allah the Exalted and Most honored said,
لَّقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيَا بِالْحَقِّ لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ إِن شَآءَ اللَّهُ
(Indeed Allah shall fulfill the true vision which He showed to His Messenger in very truth. Certainly, you shall enter Al-Masjid Al-Haram, if Allah wills,) and He willed that this matter shall certainly occur,
ءَامِنِينَ
(secure,) means, `upon your entering,'
مُحَلِّقِينَ رُءُوسَكُمْ وَمُقَصِّرِينَ
((some) having your heads shaved, and (some) having your hair cut short,) and some of them indeed had their head hair shaved, while some of them had their head hair shortened. The Two Sahihs recorded that the Messenger of Allah ﷺ said,
«رَحِمَ اللهُ الْمُحَلِّقِين»
(O Allah! Be merciful to those who have their head shaved.) The people said, "O Allah's Messenger! And (invoke Allah for) those who get their hair cut short." He said,
«رَحِمَ اللهُ الْمُحَلِّقِين»
(O Allah! Be merciful to those who have their head shaved.) The people said, "O Allah's Messenger! And those who get their hair cut short." The Prophet said,
«رَحِمَ اللهُ الْمُحَلِّقِين»
(O Allah! Be merciful to those who have their head shaved.) The people said, "O Allah's Messenger! And those who get their hair cut short." The Prophet said (the third or the fourth time),
«وَالْمُقَصِّرِين»
(And to those who get their hair cut short.) Allah said,
لاَ تَخَـفُونَ
(having no fear), indicating that they will be safe and will have no fear when they enter Makkah. This occurred in the `Umrah performed the following year, on the seventh year of Hijrah during the month of Dhul-Qa`dah. When the Messenger ﷺ left from Al-Hudaybiyyah, during the month of Dhul-Qa`dah (the sixth year of Hijrah), he went back to Al-Madinah. He remained in Al-Madinah during the months of Dhul-Hijjah and Al-Muharram. In Safar, he marched forth to Khaybar, and Allah opened that city for him, partly by force and partly by its people surrendering to him. Khaybar was a wealthy province that had abundant date trees and vegetation. The Prophet hired the (defeated) Jews of Khaybar to attend to a part of its green fields and divided the province among those who attended Al-Hudaybiyyah with him. No one else except those Companions took part in attacking Khaybar, except Ja`far bin Abi Talib, who came back with his companions from Ethiopia. Abu Musa Al-Ash`ari and his people also attended that battle. None of them were absent except Abu Dujanah Simak bin Kharashah, according to Ibn Zayd. This fact is well recorded in (the Books of) history. The Prophet then returned to Al-Madinah. When the month of Dhul-Qa`dah came, the seventh year of Hijrah, the Prophet went to Makkah for `Umrah accompanied by those who were with him at Al-Hudaybiyyah. He resumed Ihram from Dhul-Hulayfah and took the sacrificial animals with him. It was said that the sacrificial animals were sixty. The Prophet and his Companions started reciting the Talbiyah aloud. When they came close to Marr Az-Zahran, he sent Muhammad bin Maslamah before him with the horses and weapons. When the idolators saw this advance regiment, they were overwhelmed with fear. They thought that the Messenger of Allah ﷺ would attack them and that he had betrayed the treaty that he conducted with them, which stipulated cessation of hostilities for ten years. The idolators went quickly to Makkah to inform its people. When the Prophet made camp in the area of Marr Az-Zahran, where he was close enough to see the idols that were erected all around the Haram, he sent the weaponry, arrows, arrow cases and spears, to the valley of Ya`jaj. He next went on his way towards Makkah with the swords resting in their sheaths, just as he agreed to in the peace treaty. While the Prophet was still on the way to Makkah, the Quraysh sent Mikraz bin Hafs who said, "O Muhammad! We never knew you to be one who betrays his promises." The Prophet said,
«وَمَا ذَاكَ؟»
(Why do you say that) Mikraz said, "You are headed towards us with the weaponry, the arrows and the spears." The Prophet said,
«لَمْ يَكُنْ ذلِكَ وَقَدْ بَعَثْنَا بِهِ إِلَى يَأْجَج»
(I did not do that, I sent all that to the valley of Ya`jaj.) Mikraz said, "This is the way we knew you to be, trustworthy and keeping to your promises." The leaders of the disbelievers left Makkah so that they would not have to look at the Messenger of Allah ﷺ and his Companions, out of rage and anger. As for the rest of the people of Makkah, men, women and children, they sat on the pathways and house roofs watching the Messenger of Allah ﷺ and his Companions. The Messenger ﷺ entered Makkah with his Companions while reciting the Talbiyah. The Prophet sent the sacrificial animals to Dhu Tuwa while riding his camel, Al-Qaswa', the same camel he was riding on the day of Hudaybiyyah. `Abdullah bin Rawahah, from Al-Ansar, was holding the bridle of the Prophet's camel and repeating this poem, "In the Name of He, other than Whose religion there is no true religion, In the Name of He, Whom Muhammad ﷺ is His Messenger, O children of the disbelievers, stay out of his way, For today, we shall impose on you the fulfillment of its interpretation, Just as we fought with you to accept its revelation, Severe fighting that removes the heads from where they rest, And overwhelms the companion from attending to his companion, Ar-Rahman has sent down in His revelation, In pages that are being recited before His Messenger, That the best death is that which occurs in His cause, So, O Lord, I believe in its statements." This story is collected from various narrations. Imam Ahmad recorded that `Abdullah bin `Abbas said, "When Allah's Messenger ﷺ and his Companions came to Makkah, the fever of Yathrib (Al-Madinah) had weakened and bothered them. The idolators circulated the news that a group of people were coming to them and that they had been weakened and bothered by the fever of Yathrib (Al-Madinah). The idolators sat in the area close to Al-Hijr. Allah conveyed to His Prophet what the idolators said, so he ordered his Companions to do Ramal in the first three rounds, so that the idolaters witness their strength. The Companions did Ramal the first three rounds. He also ordered them to walk normally between the two corners, for from there the idolators would not be able to see them. The Prophet did not order them to do Ramal in all the rounds of Tawaf out of pity for them. The idolators commented, `Are these the people whom you claimed were weakened by the fever. They are stronger than so-and-so!"' The Two Sahihs also recorded this Hadith. In another narration, "Allah's Messenger ﷺ and his Companions came (to Makkah) on the morning of the fourth day of Dhul-Qa`dah. The idolators circulated the news that a group of people was coming to them, who had been weakened by the fever of Yathrib (Al-Madinah). So, the Prophet ordered his Companions to do Ramal in the first three rounds of Tawaf. The Prophet did not order them to do Ramal in all the rounds of Tawaf out of pity for them." Al-Bukhari recorded that Ibn `Abbas said, "In the year when the Prophet came as stipulated by the peace treaty, he said, `Perform Ramal.' So that the idolators may witness their strength. At that time, the idolators were watching from the area of Qu`ayqi`an." Ibn `Abbas said, "Allah's Messenger ﷺ performed Tawaf of the Ka`bah and the Sa`y at As-Safa and Al-Marwah to show his strength to the idolators." Al-Bukhari recorded that `Abdullah bin `Umar said, "Allah's Messenger ﷺ set out for `Umrah, but the Quraysh idolators prevented him from reaching the Ka`bah. So, he slaughtered his sacrifice, got his head shaved at Al-Hudaybiyyah, agreed to a formal pact with them that he would perform `Umrah the following year, would not carry weapons against them, except swords and would not stay in Makkah, except for the period they allowed. The Prophet performed the `Umrah in the following year and entered Makkah according to the treaty. And when he stayed for three days, the idolators ordered him to depart, and he departed." Allah's statement,
فَعَلِمَ مَا لَمْ تَعْلَمُواْ فَجَعَلَ مِن دُونِ ذَلِكَ فَتْحاً قَرِيباً
(He knew what you knew not, and He granted besides that a near victory.) means, Allah the Exalted and Most Honored knew the benefit and goodness of turning you away from Makkah and preventing you from entering it in the year of Al-Hudaybiyyah, He knew that which you had no knowledge of,
فَجَعَلَ مِن دُونِ ذَلِكَ
(and He granted besides that) `before entering Makkah as you were promised in the vision that the Prophet saw, He granted a close victory, i.e. the treaty of peace that you conducted between you and your idolator enemies.
The Good News that Muslims will conquer the Known World, and ultimately the Entire World
Allah the Exalted and Most Honored said, while delivering the glad tidings to the believers that the Messenger ﷺ will triumph over his enemies and the rest of the people of the earth,
هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ
(He it is Who has sent His Messenger with guidance and the religion of truth,) with beneficial knowledge and righteous good deeds. Indeed, the Islamic Shari`ah has two factors, knowledge and deeds. The true religious knowledge is by definition true, and the accepted Islamic acts are by definition accepted. Therefore, the news and creed that this religion conveys are true and its commandments are just,
لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ
(that He may make it superior to all religi- ons.) all the religions of the people of the earth, Arabs and non-Arabs alike, whether having certain ideologies or being atheists or idolators.
وَكَفَى بِاللَّهِ شَهِيداً
(And All-Sufficient is Allah as a Witness.) that Muhammad ﷺ is His Messenger and that He will grant him victory. Allah the Exalted and Most Honored has the best knowledge.
Quả thật, Allah đã xác thực giấc mơ của Thiên Sứ Muhammad khi Người nhìn thấy trong lúc ngủ và đã nói lại cho các bạn đạo Người nghe. Giấc mơ đó là Người và các bạn đạo của Người sẽ đi vào Ngôi Nhà của Allah Al-Haram một cách an toàn, một số họ sẽ cạo đầu và một số thì cắt tóc ngắn khi đã hoàn tất nghi thức Hajj. Hỡi những người có đức tin, Allah biết rõ những gì tốt cho các ngươi trong khi các ngươi không biết. Bởi thế Ngài đã cho giấc mơ của Thiên Sứ Muhammad thành hiện thực bằng một cuộc đi vào Makkah trong năm đó, và nó đã cho ra một hiệp ước Al-Hudaibiyah, và theo sau đó là cuộc thắng lợi ở Khaibar, và chiến lợi phẩm của Khaibar về tay của những người có đức tin đã có mặt trong hiệp ước Al-Hudaibiyah.
Talaga ngang nagsakatuparan si Allāh sa Sugo Niya ng panaginip ayon sa katotohanan nang ipinakita Niya rito iyon sa pagtulog nito at ipinabatid naman nito iyon sa mga Kasamahan nito. Ang [napanaginipan ng Propeta] ay na siya at ang mga Kasamahan niya ay papasok sa Bahay na Pinakababanal ni Allāh nang ligtas mula sa kaaway nila, na kabilang sa kanila ang mga nag-ahit ng mga ulo nila at kabilang sa kanila ang mga nagpaiksi [ng buhok] bilang pagpapahayag sa wakas ng gawain ng ḥajj. Saka nakaalam si Allāh mula sa kapakanan ninyo, O mga mananampalataya, ng hindi ninyo nalaman mismo. Saka gumawa Siya ng bukod pa sa pagsasakatotohanan ng panaginip sa pamamagitan ng pagpasok sa Makkah nang taon na iyon ng isang pagpapawaging malapit. Ito ay ang ipinangyari ni Allāh na Pakikipagpayapaan sa Ḥudaybīyah at ang sumunod dito na pagsakop sa Khaybar sa kamay ng mga mananampalatayang nakadalo sa Ḥudaybīyah.
The Hudaybiyyah journey was undertaken as a result of a dream the Prophet Muhammad had. In his dream in Madinah, he had reached Makkah and was performing ‘umrah. People took this dream as a good tiding and left Madinah for Makkah. But the Quraysh obstructed their path at Hudaybiyyah and ultimately he had to return without performing ‘umrah. For this reason certain people thought that the Prophet’s dream had not been true. But this surmise proved incorrect, because the dream did not specify that ‘umrah would take place the same year, and according to the terms of the treaty itself, ‘umrah was performed peacefully and properly the very next year in Dhu’l-Qa‘dah in the seventh year of hijrah. That year the postponement of ‘umrah was agreed upon in the interests of something of greater importance, i.e. it facilitated the drawing up of a ten-year no-war pact with the Quraysh. When this was executed, it resulted in a proper atmosphere being created for dawah work. This in itself was a victory, because as a consequence, the door was opened for a final and total victory over the flag-bearers of polytheism.
Znajte da će Plemeniti Allah obistiniti Vjerovjesnikov, sallallahu alejhi ve sellem, san koji je usnio i obavijestio ashabe o tome – da će on i njegovi drugovi ući u Mesdžidul-haram sigurni, nimalo se ne bojeći nevjernikā; neki će biti obrijanih glava, a neki podrezanih kosa, čime se završavaju obredi. Onako kako je usnio, tako se i dogodilo. Sveznajući Allah znao je da se golemo dobro i velika korist kriju u odlaganju oslobođenja Meke jer Allah zna ono što ljudi ne znaju, Njemu je znano nevidljivo i nepoznato. I zbog toga je Allah, džellešanuhu, prije oslobođenja Meke dao pobjedu na Hajberu, pa je na taj način potpisivanje primirja na Hudejbiji bilo prethodnica velikoj pobjedi, oslobođenju Meke.
Allah a fait voir à Son Messager une vision véridique que le Messager annonça à ses Compagnons. Il se vit en effet lui et ses Compagnons entrer dans la Mosquée Sacrée sans craindre l’attaque de leurs ennemis. Comme signe de fin des rites du Grand Pèlerinage, certains avaient la tête rasée et d’autres n’avaient que raccourci leurs cheveux. Ainsi, Allah connaissait mieux que vous, où résidait votre intérêt, ô croyants, et au lieu de réaliser cette vision cette année même et de vous faire entrer en conquérants à la Mecque, Il vous fit conclure le traité d’Al-Ħudaybiyyah et accorda aux croyants qui y étaient présents, la victoire à Khaybar.
Ant olsun ki Allah, elçisine gösterdiği ve onun da ashabına haber verdiği rüyasını doğru çıkardı. O'nun rüyası kendisinin, ashabı ile birlikte (hac) ibadetinin bitişinin habercisi olarak bir kısmının saçlarını kazıtmış bir kısmının ise saçlarını kısaltmış olduğu halde düşmanlarından güvende olarak Mekke'ye girmeleriydi. -Ey Müminler!- Sizler kendi maslahatınıza (yararınıza) olan şeyi bilmezken Allah bunu bilmekteydi ve Mekke'ye girişinize dair olan rüyanın gerçekleşmesinden önce sizlere o sene yakın bir fetih vermişti. İşte o fetih; Allah Teâlâ'nın Hudeybiye Anlaşması ve onun devamında Hudeybiye'ye katılan Müminlerin elleri ile gerçekleştirmiş olduğu Hayber'in Fethi idi.
Al-lah hizo que se cumpliera la visión de Su Mensajero, quien la tuvo mientras dormía y luego la informó a sus compañeros. El sueño consistía en que él y sus compañeros entraban a la casa sagrada de Al-lah a salvo de sus enemigos, algunos de ellos se habían rasurado la cabeza y otros solo se habían recortado el cabello, lo que indicaba que habían completado sus ritos de peregrinación. Creyentes, Al-lah conoce algunas ventajas que ustedes desconocían, y así, en lugar de convertir el sueño en realidad dejándolos ingresar a La Meca ese año, les concederá una victoria en el futuro cercano, como fue la celebración del tratado de Hudaibiah y la conquista de Jaibar a manos de los creyentes que habían estado en Hudaibiia.
Recapitulation of the Event of Hudaibiyah
When the Peace Treaty of Hudaibiyah was completed, it was decided that the Muslims would not enter Makkah that year, and would return to Madinah without performing ` Umrah. They were highly upset at this, because the blessed Companions ؓ determination to perform ` Umrah was on account of the Holy Prophet's ﷺ vision, which is also a kind of revelation. The fact that everything was apparently happening contrary to the vision, they could not understand how the Holy Prophet's ﷺ journey had served its purpose. Some of the noble Companions ؓ ، as a result, began to doubt, God forbid!, whether the vision was not fulfilled. The non-believers and hypocrites, on the other hand, taunted the believers that their Prophet's dream was not translated into reality. At this, the current set of verses was revealed (Transmitted by Baihaqi and others from Mujahid).
لَّقَدْ صَدَقَ اللَّـهُ رَسُولَهُ الرُّؤْيَا بِالْحَقِّ (Indeed, Allah has made true to His Messenger ﷺ the dream (shown) with truth...48:27). Sidq صِدق[ truth ] is, lexically, the antonym of kidhb کِذب lie or falsehood ]. Both these words are used for statements. If a statement is conformable to existing fact or reality, it is Sidq. If it lacks accord with fact or reality, it is kidhb. Sometimes this word is used in relation to actions. In that case the word connotes the realization of an action, as for instance in [ 33:23], رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّـهَ (Among the believers are men who were true to their covenant with Allah;...). In this case the word sidq takes two grammatical objects, as in this verse the first object of the verb sadaqa is rasulahu and its second object is ru'ya. The verse says that Allah has made true the dream. Here the event that was to take place in future has been expressed in the past perfect tense because of its certainty of occurrence. A reinforcing context that this event is definitely going to take place in future is expressed in energetic aorist thus: لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ You will most definitely enter the Sacred Mosque." (The construction under analysis la-tadkhulu-nna is made up of the following constituents: The corroborative la is prefixed to the aorist denoting "Certainly" + the doubled energetic or corroborative nun reinforcing the sense of "most definitely" appended as a suffix to the future tense tadkhulu "you shall most definitely enter" ). That is to say, the vision you had seen that you have entered the sacred Mosque will most definitely happen. It will not happen this year. It will happen at a future date. The date had not been specified in the dream. The blessed Companions ؓ in their enthusiasm made up their mind to set out for the journey that very year, and the Holy Prophet ﷺ concurred with their determination. There was much Divine wisdom in it which became manifest at the time of the Treaty of Hudaibiyah and served many useful purposes to which reference is , already made. For example, when Sayyidna ` Umar ؓ questioned the whole situation and expressed his doubt, Sayyidna Abu Bakr رضی اللہ تعالیٰ عنہم allayed his suspicions and misgivings. He said no particular date and year was specified in the Holy Prophet's ﷺ vision. If it did not happen now, it does not matter; it will happen at some other time (Qurtubi).
Importance of insha-Allah for the Performance of Future Works
In this verse Allah promises the Muslims that they will most definitely enter the sacred precincts of Makkah at a future time, and in making His promise He employed the phrase اِنشَا اللہُ insha-Allah [ If Allah wills or God willing ]. Allah being fully aware of His Will, there was no need for Him to have used the phrase, yet He used it (Qurtubi). This has been done for the purpose of teaching the Messenger and the people the importance of insha-Allah. (Qurtubi)
مُحَلِّقِينَ رُءُوسَكُمْ وَمُقَصِّرِينَ (...your heads shaved, your hair cut short... 48:27). It is recorded in Bukhari that when ` Umrah that was missed in the sixth year of Hijrah was performed in Dhul Qa'dah of the following year [ 7.H.] and came to be known in history as عُمرَۃُ القضٰی ` Umrat-ul-Qada', Sayyidna Mu'wiyah ؓ says he trimmed the blessed hair of the Holy Prophet ﷺ with a pair of scissors. This incident took place in ` Umrat-ul-Qada', not in hajja-tul-wada' [ farewell pilgrimage ] because on the latter occasion he had his head shaved (Qurtubi).
فَعَلِمَ مَا لَمْ تَعْلَمُوا (So He knew what you did not know....48:27). It was within Allah's power to have allowed the Muslims to enter the sacred Mosque and perform their ` Umrah that very year. However, there was great wisdom in deferring it until the following year which Allah only knew and the Muslims generally did not know. Among these benefits was the conquest of Khaibar which Allah had willed must be achieved first, so that the Muslims may become a powerful force in terms of material resources. This would make it possible for them to perform their ` Umrah peacefully and with tranquility. Thus the Qur'an says: ذَٰ فَجَعَلَ مِن دُونِ ذَٰلِكَ فَتْحًا قَرِيبًا (and He assigned before that a well-nigh victory.) [ 27] " دُونِ ذَٰلِكَ ;Duna dhalika (before that) in this context stands fort) دُونَ الرُّویَا junar-ru'ya, that is to say, before the fulfilment of this vision, the Muslims must achieve the conquest of Khaibar which is near at hand. Some scholars have expressed the view that فَتْحًا قَرِيبًا fathan qariban [ nigh victory ] refers to the Peace Treaty of Hudaibiyah itself, because that opened the gate for the victory of Makkah and all subsequent victories. Eventually, all the noble Companions ؓ acknowledged the Treaty to be the greatest of all victories. The meaning of the verse would be: you did not know what wisdom and good lay hidden in your determination to march, then your apparent failure to accomplish it, and eventually in reaching a peace settlement the terms of which seemed to be hurtful to your self-respect but Allah was fully acquainted with it. He had ordained that before the Holy Prophet's ﷺ vision should manifest itself, you might be blessed with another victory in the form of the Peace Treaty of Hudaibiyah - a victory near at hand. As a result of this victory, it was seen by all that while on the occasion of Hudaibiyah the noble Companions ؓ did not number more than 1500, later they increased in number to about 10, 000 (Qurtubi).
This was necessary because the Jews of Khaibar always conspired with the disbelievers of Makkah against the Holy Prophet who was encircled by the Makkans from the South, and by the Jews of Khaibar from the North. Any possible battle with any of them would entail the danger from the backside. The Treaty of Hudaibiyah made the South safe for the Muslims, and they were able to conquer Khaibar on the North without any fear from their back. (Muhammad Taqi Usmani)
The Prophet Muhammad had to play dual roles: one was that of a prophet (who strives to spread the message of God) and the other was that of the final Prophet, i.e. no other prophet was to appear after him. In his former capacity he had to do the same work as other prophets, namely to declare the oneness of God, to warn and to give good news about the Hereafter. The latter role was different in that it required him to create those historical conditions which would be conducive to and a guarantee of the protection of both the Book of God and the prophetic traditions. No situation should occur which would necessitate the appointment of another prophet. It was thus a requirement of this second role that his dawah work should not end with a simple ‘declaration’ but should reach the stage of ‘revolution’—revolution in the sense that change should be brought about in the history of the world. Those conditions should come to an end under which, time and again, God’s guidance had been obliterated or distorted, thereby necessitating the selection of a new prophet to restore the divine guidance to its original form.
Allahlah yang mengutus Rasul-Nya, Muhammad -ṣallallāhu 'alaihi wa sallam- dengan keterangan yang jelas dan agama kebenaran, yaitu Islam supaya Allah meninggikannya di atas semua agama lain yang menyelisihinya. Allah telah bersaksi atas hal itu dan cukuplah Allah sebagai saksi.
Peygamberi Muhammed -sallallahu aleyhi ve sellem-'i apaçık bir beyan ve hak din olan İslam Dini ile o dinin kendisine muhalif olan bütün dinlere üstün gelmesi için gönderen Allah'tır. Allah, buna şahitlik etmiştir ve şahit olarak Allah yeter.
C’est Allah qui envoya Son Messager Muħammad muni d'un argument éclatant et de la religion de vérité qu’est l’Islam, afin de faire triompher celui-ci sur toute autre religion qui s’y oppose. Allah atteste de cela et Il suffit comme témoin.
Allāh è Colui che ha inviato il Suo Messaggero Muħammed pace e benedizioni di Allāh su di lui ﷺ con un chiaro messaggio e con la giusta religione, ovvero la religione dell'Islām, in modo da elevarla al di sopra di tutte le religioni che le sono avverse. E Allāh è stato testimone di ciò, e Allāh è sufficiente Testimone.
Allah là Đấng đã gửi Thiên Sứ của Ngài là Muhammad, mang đến nguồn Chỉ Đạo rất rõ ràng cùng với tôn giáo chân lý,đó là tôn giáo Islam với mục đích để nâng cao Islam bên trên các tôn giáo trái nghịch với Nó. Và quả thật, Allah là Đấng làm chứng cho sự việc đó và chỉ một mình Allah thôi đã đủ làm chứng.
Allah is the one who sent His Messenger Muhammad (peace be upon him) with a clear message and a true religion: the religion of Islam, so that He may make it prevail over all its opposing religions. Allah has testified to that, and He is sufficient as a witness.
هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ (He is the One who has sent His Messenger ﷺ with Guidance and the religion of truth, so that He makes it prevail over all religions....48:28). In the preceding verses, promises were made about conquests and spoils of war; reference was made to the special merits of the participants of Hudaibiyah and general merits of all the noble Companion ؓ ; and glad tidings were given to them. Now at the conclusion of the Surah all these themes are summarized and emphasized. Because these blessings were showered and the glad tidings were given as a result of accepting and obeying the Holy Prophet ﷺ ، the verse lays further stress on strengthening the acceptance and obedience of the Holy Prophet ﷺ . It also denounces those who reject the messenger-ship of the Holy Prophet ﷺ and allays suspicions of those Muslims who were dissatisfied with the terms and provisions of the Treaty of Hudaibiyah. The verse in addition confirms the messenger-ship of the Holy Prophet ﷺ and, giving glad tidings, makes a very bold prophecy to the effect that not only would Islam prevail in Arabia but would also eventually triumph over all other religions.
Al-lah es quien envió a Su mensajero Mujámmad r con un mensaje claro y una religión verdadera: la religión del Islam, para que prevalezca sobre todas las religiones. Al-lah lo ha dicho y es suficiente como testigo.
Allah je Onaj Koji je poslao Resulullaha, sallallahu alejhi ve sellem, s dovoljnim i detaljnim objašnjenjem za sve stvari i s očitim, nepobitnim dokazima, s vjerom, da bi islam uzvisio iznad svih drugih vjera. Allah je tome dovoljan svjedok.
Si Allāh ay ang nagsugo sa Sugo Niyang si Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – kalakip ng paglilinaw na maliwanag at Relihiyon ng Katotohanan na siyang ang Islām upang magpataas Siya nito sa mga relihiyong sumasalungat dito sa kabuuan ng mga ito. Sumaksi nga si Allāh doon. Nakasapat si Allāh bilang Tagasaksi.
Mujámmad, el Mensajero de Al-lah, y sus compañeros, son estrictos con los incrédulos combatientes, pero misericordiosos, afectuosos y amistosos entre ellos. Los verás inclinarse y postrarse, buscando que Al-lah los bendiga con perdón, una recompensa generosa y la complacencia de Al-lah. Tienen una huella en sus rostros como resultado de postrarse en obediencia a Al-lah. Así es como han sido descritos por la Torá: el libro que fue revelado a Moisés u. En cuanto a su mención en el Evangelio que se reveló a Jesús, se les compara en su ayuda mutua y a la perfección como cultivos que han emergido como pequeños, luego se fortalecen y se ponen de pie, complaciendo a los agricultores con su fuerza y perfección. Este ejemplo es para que los incrédulos se indignen con la fuerza, la firmeza y la perfección que ven en los creyentes. Al-lah les ha prometido el perdón de sus pecados a aquellos de los compañeros que tienen fe y que hacen buenas obras y recibirán una gran recompensa de Su parte en el Paraíso.
Qualities of the Faithful Believers and Their Refinement
Allah declares that without doubt, Muhammad ﷺ is truly His Messenger,
مُّحَمَّدٌ رَّسُولُ اللَّهِ
(Muhammad is the Messenger of Allah.) and this quality includes every beautiful description. Allah praises the Companions of the Messenger ﷺ , may Allah be pleased with them all,
وَالَّذِينَ مَعَهُ أَشِدَّآءُ عَلَى الْكُفَّارِ رُحَمَآءُ بَيْنَهُمْ
(And those who are with him are severe against disbelievers, merciful among themselves.) just as He, the Exalted and Most Honored, said in another Ayah,
فَسَوْفَ يَأْتِى اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَـفِرِينَ
(Allah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers.)(5:54) This is the description of the believers; harsh with the disbelievers, merciful and kind to the believers, angry without smiling before the disbelievers, smiling and beaming with pleasure before his believing brother. Allah the Exalted said in another Ayah,
يَأَيُّهَا الَّذِينَ ءَامَنُواْ قَاتِلُواْ الَّذِينَ يَلُونَكُمْ مِّنَ الْكُفَّارِ وَلِيَجِدُواْ فِيكُمْ غِلْظَةً
(O you who believe! Fight those of the disbelievers who are close to you, and let them find harshness in you.) (9:123) The Prophet said,
«مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ وَتَرَاحُمِهِمْ كَمَثَلِ الْجَسَدِ الْوَاحِدِ، إِذَا اشْتَكَى مِنْهُ عُضْوٌ تَدَاعَى لَهُ سَائِرُ الْجَسَدِ بِالْحُمَّى وَالسَّهَر»
(The parable of the believers in their kindness and mercy for each other, is that of the body: when one of its organs falls ill, the rest of the body responds with fever and sleeplessness.) The Prophet also said,
«الْمُؤْمِنُ لِلْمُؤْمِنِ كَالْبُنْيَانِ يَشُدُّ بَعْضُهُ بَعْضًا»
(A believer to another believer is like a building whose different parts enforce each other.) Then he clasped his hands with his fingers interlaced. Both of these Hadiths were collected in the Sahih. Allah the Exalted and Most Honored said,
تَرَاهُمْ رُكَّعاً سُجَّداً يَبْتَغُونَ فَضْلاً مِّنَ اللَّهِ وَرِضْوَاناً
(You see them bowing and falling down prostrate, seeking reward from Allah and acceptance.) Allah describes the believers as active in performing righteous deeds and in praying, which is the best action there is, all the while being sincere to Allah the Exalted and Most Honored in the prayer, awaiting His generous reward alone. Allah's best reward is Paradise that contains His bounties and favors, abundant provisions, as well as, earning His good pleasure that is greater than the former reward. Allah said,
وَرِضْوَنٌ مِّنَ اللَّهِ أَكْبَرُ
(But the greatest bliss is the acceptance by Allah) (9: 72) The statement of Allah the Exalted next,
سِيمَـهُمْ فِى وُجُوهِهِمْ مِّنْ أَثَرِ السُّجُودِ
(The mark of them is on their faces from the traces of prostration.) refers to graceful appearance, according to Ibn `Abbas as reported from him by `Ali bin Abi Talhah. Mujahid and several others explained: "It means, humbleness and reverence." Some said, "The righteous good deed brings light to the heart, brightness to the face, ampleness in provisions, and love in people's hearts." The Leader of the faithful, `Uthman bin `Affan said, "Everyone who hides a secret, then Allah the Exalted will either show on his face what he's done or by the words that accidentally slip from his mouth." Imam Ahmad recorded that `Abdullah bin `Abbas said that the Prophet said,
«إِنَّ الْهَدْيَ الصَّالِحَ، وَالسَّمْتَ الصَّالِحَ، وَالْاقْتِصَادَ، جُزْءٌ مِنْ خَمْسَةٍ وَعِشْرِينَ جُزْءًا مِنَ النُّبُوَّة»
(Verily, good conduct, graceful appearance and moderation are one part out of twenty-five parts of prophethood.) Abu Dawud also collected this Hadith. Therefore, since the Companions, may Allah be pleased with them all, had sincere intentions and righteous good deeds, all those who looked at them liked their appearance and conduct. Imam Malik said, "I was told that when the Christians saw the Companions, who conquered Ash-Sham, they commented, `These people are, by Allah, better than the Disciples (of `Isa) according to what has been conveyed to us."' They indeed said the truth, for this Ummah was mentioned in an honorable way in previously revealed Scriptures. The best and most honored members of this Ummah are the Companions of the Messenger of Allah ﷺ. Allah, the Exalted and Most Honored, praised them in previous Books and Revelations, and this is why He said here,
ذَلِكَ مَثَلُهُمْ فِى التَّوْرَاةِ
(This is their description in the Tawrah), then said,
وَمَثَلُهُمْ فِى الإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ
(But their description in the Injil is like a seed which sends forth its shoot (Shat`ah,)) its shoot or branch,
فَآزَرَهُ
(then makes it strong,) able to stand on its own,
فَاسْتَغْلَظَ
(and becomes thick), youthful and long,
فَاسْتَوَى عَلَى سُوقِهِ يُعْجِبُ الزُّرَّاعَ
(and it stands straight on its stem, delighting the sowers,) Such is the parable that describes the Companions of Allah's Messenger ﷺ. They gave the Messenger aid, support and victory, just as the shoot hardens the plant,
لِيَغِيظَ بِهِمُ الْكُفَّارَ
(that He may enrage the disbelievers with them. ) Relying on this Ayah, Imam Malik stated that the Rawafid are disbelievers because they hate the Companions, may Allah be pleased with them all. Malik said, "The Companions enrage them, and according to this Ayah, he who is enraged by the Companions is a disbeliever." Several scholars agreed with Malik's opinion, may Allah be pleased with them. There are numerous Hadiths mentioning the virtues of the Companions and prohibiting the criticism on their mistakes. It is sufficient that Allah the Exalted has praised them and declared that He is pleased with them. Allah the Exalted and Most Honored said,
وَعَدَ اللَّهُ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ مِنْهُم مَّغْفِرَةً
(Allah has promised those among them who believe and do righteous deeds, forgiveness) for their sins,
وَأَجْراً عَظِيماً
(and a mighty reward.) a generous reward and honorable provisions. Certainly, Allah's promise is true and shall come to pass and will never be broken or changed. Surely, all those who follow the guidance of the Companions, may Allah be pleased with them all, will be similar to them. However, the Companions have the better virtue, the obvious lead and the perfection in character, on account of which none among this Ummah will be able to attain their level. May Allah be pleased with them and make them pleased. May He place them in the gardens of Al-Firdaws, and make it their abode, and He indeed has done all of that. In his Sahih, Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«لَا تَسُبُّوا أَصْحَابِي، فَوَالَّذِي نَفْسِي بِيَدِهِ لَوْ أَنَّ أَحَدَكُمْ أَنْفَقَ مِثْلَ أُحُدٍ ذَهَبًا، مَا أَدْرَكَ مُدَّ أَحَدِهِمْ وَلَا نَصِيفَه»
(Do not abuse my Companions, for by the One in Whose Hand is my soul! If one of you spends the amount of Uhud in gold, that amount will never reach the level of one of them spending a Mudd half of it.) This is the end of the Tafsir of Surat Al-Fath; all praise and thanks is due to Allah.
Muhammed je Allahov Poslanik, a njegovi su ashabi žestoki spram nevjernikā koji se bore protiv vjere; među sobom su samilosni i osjećajni. Obavljajući namaz oni čine rukū i padaju pred Allahom ničice, iz velike želje da zasluže Allahov oprost, blagodati, nagradu i naklonost. Tragovi od ibadeta i sedžde vide se jasno na njihovim licima i na ponašanju. Tako su opisani u Tevratu, koji je objavljen Musau, a evo i njihova primjera u Indžilu, koji je Isau objavljen: slični su sjemenu koje izdanak pusti, pa se pomoli čvrsta stabljika, razgrana se i učvrsti te izraste visoka, lijepa i zelena, i sijači se dive njezinu obliku, boji i ljepoti – da Allah, džellešanuhu, nevjernike rasrdi vjernicima, njihovim brojem i golemom snagom. Plemeniti Allah obećao je da će vjernicima, zbog dobrih djela koja čine, oprostiti grijehe, ne kaznivši ih, i da će im dati golemu nagradu u Džennetu.
"Muhammad itu adalah utusan Allah dan orang-orang yang bersama dia adalah keras terhadap orang-orang kafir, tetapi ber-kasih sayang sesama mereka, kamu lihat mereka rukuk dan sujud mencari karunia Allah dan keridhaanNya, tanda-tanda mereka tampak pada muka mereka dari bekas sujud. Demikianlah sifat-sifat mereka dalam Taurat dan sifat-sifat mereka dalam Injil, yaitu seperti tanaman yang mengeluarkan tunasnya maka tunas itu menjadikan tanaman itu kuat lalu menjadi besarlah dia dan tegak lurus di atas pokoknya, tanaman itu menyenangkan hati penanam-penanamnya karena Allah hendak menjengkelkan hati orang-orang kafir dengan (kekuatan) mereka (orang-orang Muk-min). Allah menjanjikan kepada orang-orang yang beriman dan mengerjakan amal yang shalih di antara mereka ampunan dan pahala yang besar." (Al-Fath: 29).
(29) Allah سبحانه وتعالى mengabarkan tentang RasulNya, Muhammad a, dan para sahabat beliau dari kalangan Muhajirin dan Anshar, bahwasanya mereka adalah sosok dengan sifat yang paling mulia dan kondisi pribadi yang paling luhur, dan mereka, ﴾ أَشِدَّآءُ عَلَى ٱلۡكُفَّارِ ﴿ "keras terhadap orang-orang kafir." Artinya serius dan bersungguh-sungguh dalam memusuhi orang-orang kafir serta mencurahkan segenap tenaga untuk memusuhi orang-orang kafir. Yang terlihat dari mereka hanyalah sikap keras dan tegas. Karena itulah musuh-musuh mereka menjadi takluk hingga tidak bisa menguasai orang-orang Muslim, ﴾ رُحَمَآءُ بَيۡنَهُمۡۖ ﴿ "tetapi berkasih sayang sesama mereka," artinya, mereka saling menyayangi, mengasihi, serta saling ber-sikap lemah lembut laksana satu tubuh, menyayangi saudaranya seperti halnya menyayangi diri sendiri dan inilah interaksi mereka terhadap sesama manusia.
Adapun hubungan mereka terhadap Sang Pencipta, kamu dapat menyaksikan sendiri di mana mereka ﴾ رُكَّعٗا سُجَّدٗا ﴿ "rukuk dan sujud," Allah سبحانه وتعالى menyifati mereka sebagai orang-orang yang banyak shalat, di mana rukuk dan sujud merupakan rukun shalat yang ter-besar. ﴾ يَبۡتَغُونَ ﴿ "Mereka mencari," dengan ibadah itu, ﴾ فَضۡلٗا مِّنَ ٱللَّهِ وَرِضۡوَٰنٗاۖ ﴿ "karunia Allah dan keridhaanNya." Artinya, itulah maksud dan tujuan mereka yaitu mencari keridhaan Rabb mereka serta mencapai pahalaNya.
﴾ سِيمَاهُمۡ فِي وُجُوهِهِم مِّنۡ أَثَرِ ٱلسُّجُودِۚ ﴿ "Tanda-tanda mereka tampak pada muka mereka dari bekas sujud." Artinya, banyak serta baiknya ibadah yang mereka lakukan itu membekas di wajah mereka hingga wajah mereka bersinar. Karena batin mereka bersinar disebabkan shalat, maka lahir mereka juga bersinar.
﴾ ذَٰلِكَ ﴿ "Demikianlah," yakni, yang tersebut itu ﴾ مَثَلُهُمۡ فِي ٱلتَّوۡرَىٰةِۚ ﴿ "sifat-sifat mereka dalam Taurat," artinya sifat-sifat yang disebutkan oleh Allah سبحانه وتعالى untuk mereka itu juga disebutkan dalam Taurat.
Sedangkan ﴾ وَمَثَلُهُمۡ فِي ٱلۡإِنجِيلِ ﴿ "sifat-sifat mereka dalam Injil," me-reka disebut dengan sifat-sifat yang berbeda, yaitu, bahwasanya kesempurnaan pribadi mereka serta saling tolong menolong di antara mereka adalah ﴾ كَزَرۡعٍ أَخۡرَجَ شَطۡـَٔهُۥ فَـَٔازَرَهُۥ ﴿ "seperti tanaman yang mengeluarkan tunasnya," artinya mengeluarkan tunasnya hingga kuat, ﴾ فَٱسۡتَغۡلَظَ ﴿ "maka tunas itu menjadikan tanaman itu kuat," yaitu kuat dan kokoh, ﴾ فَٱسۡتَوَىٰ عَلَىٰ سُوقِهِۦ يُعۡجِبُ ٱلزُّرَّاعَ ﴿ "lalu menjadi besarlah dia dan tegak lurus di atas pokoknya, tanaman itu menyenangkan hati penanam-penanamnya," karena sempurna, tegak, indah dan lurus. Seperti itu juga para sahabat رضي الله عنهم, mereka laksana tanaman karena bisa memba-wa manfaat bagi makhluk serta diperlukan oleh manusia. Kuatnya keimanan dan amal mereka laksana kekuatan akar dan batang tanaman. Kalangan sahabat muda serta yang terlambat masuk Islam sama seperti sahabat-sahabat senior yang telah masuk Islam terlebih dahulu. Mereka saling tolong menolong dan menguatkan dengan keimanan yang dimiliki untuk menegakkan Agama Allah سبحانه وتعالى serta menyeru manusia kepadanya laksana tanaman yang me-ngeluarkan tunasnya hingga bisa mengokohkan dan menguatkan tanaman itu. Karena itulah Allah سبحانه وتعالى berfirman, ﴾ لِيَغِيظَ بِهِمُ ٱلۡكُفَّارَۗ ﴿ "Ka-rena Allah hendak menjengkelkan hati orang-orang kafir dengan (kekuatan) mereka (orang-orang Mukmin)," yakni pada saat orang-orang kafir melihat kebersamaan serta kekokohan kaum Mukminin di atas agama mereka dan pada saat orang-orang kafir berhadapan dengan kaum Mukminin dalam peperangan.
﴾ وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ مِنۡهُم مَّغۡفِرَةٗ وَأَجۡرًا عَظِيمَۢا ﴿ "Allah menjanjikan kepada orang-orang yang beriman dan mengerjakan amal yang shalih di antara mereka ampunan dan pahala yang besar," yakni, para sahabat رضي الله عنهم yang menyatukan antara iman dan amal shalih sehingga Allah سبحانه وتعالى menyatukan antara ampunan yang di antara keharusannya ada-lah terjaganya mereka dari keburukan dunia dan akhirat dengan pahala yang besar, baik dunia dan di akhirat untuk mereka.
Berikut akan kami ketengahkan kisah perjanjian Hudaibiyah secara panjang lebar seperti yang disebutkan oleh Imam Syamsud-din Ibnul Qayyim dalam al-Hadi an-Nabawi, penjelasan kisah ini bisa membantu kita untuk memahami surat al-Fath, di mana Imam Syamsuddin Ibnul Qayyim menjelaskan makna serta rahasia-raha-sia yang terdapat dalam surat al-Fath. Ibnul Qayyim 5 berkata,
KISAH PERJANJIAN HUDAIBIYAH[93]
Nafi' berkata, "Perjanjian Hudaibiyah terjadi pada tahun ke-6 Hijriyah, bulan Dzulqa'dah," dan inilah yang benar sebagaimana yang dikemukakan oleh az-Zuhri, Qatadah, Musa bin Uqbah, Muhammad bin Ishaq dan lainnya. Hisyam bin Urwah meriwayat-kan dari ayahnya, "Rasulullah a berangkat menuju Hudaibiyah pada bulan Ramadhan, dan peristiwa Hudaibiyah terjadi pada bulan Syawwal." Dan riwayat ini keliru, sebab yang terjadi pada bulan Ramadhan adalah peristiwa penaklukan kota Makkah. Abu al-Aswad meriwayatkan dari Urwah, "Perjanjian Hudaibiyah menurut pendapat yang benar terjadi pada bulan Dzulqa'dah." Disebutkan dalam ash-Shahihain,[94] dari Anas bahwasanya Nabi a melakukan umrah sebanyak empat kali, semuanya dilakukan dalam bulan Dzulqa'dah, Anas menyebutkan bahwa di antaranya adalah Umrah Hudaibiyah ini.
Rasulullah a berangkat bersama seribu lima ratus orang sahabat. Seperti inilah yang dijelaskan dalam ash-Shahihain[95] dari Jabir. Disebutkan juga dalam ash-Shahihain dari Jabir: Mereka ber-jumlah seribu empat ratus.[96] Disebutkan juga dalam ash-Shahihain bersumber dari Abdullah bin Abu Aufa, "Kami berjumlah seribu tiga ratus orang."[97]
Qatadah berkata, "Aku bertanya pada Sa'id bin al-Musayyib, 'Berapa jumlah orang yang mengikuti Bai'at ar-Ridhwan?' Sa'id bin al-Musayyib menjawab, 'Seribu lima ratus.' Aku (Qatadah) berkata, 'Jabir bin Abdullah menyatakan, 'Mereka berjumlah seribu empat ratus orang.' Sa'id menjawab, 'Semoga Allah merahmatinya, ia salah, ia pernah memberitahukan kepadaku bahwa jumlah mereka adalah seribu lima ratus orang'." Aku (Ibnul Qayyim) berkata, "Dua pendapat ini adalah shahih dari Jabir, dan shahih pula riwayat bahwa para sahabat menyembelih sembilan puluh unta dalam peristiwa Hudaibiyah. Ada yang bertanya padanya, 'Berapa jumlah kalian?' Jabir menjawab, 'Seribu empat ratus, penunggang kuda dan pejalan kaki.' Hatiku condong pada pendapat ini.'" Pendapat ini juga diriwayatkan dari al-Bara` bin 'Azib, Ma'qal bin Yasar, Salamah bin al-Akwa' dalam salah satu dari dua pendapat yang kuat dan al-Musayyib bin Hazn.
Syu'bah meriwayatkan dari Qadatah dari Sa'id bin al-Musay-yib dari ayahnya, "Kami berjumlah seribu empat ratus orang ber-sama Rasulullah a di bawah pohon itu." Adalah sangat salah jika ada yang menyatakan mereka berjumlah tujuh ratus orang karena jumlah unta yang disembelih pada waktu itu berjumlah tujuh puluh ekor unta. Satu unta umumnya dibagi untuk tujuh atau sepuluh orang. Jumlah unta tidak menunjukkan kebenaran pendapat ini. Sebab telah disebutkan dengan jelas bahwa satu unta dalam peris-tiwa ini dibagi untuk tujuh orang. Andai tujuh puluh unta itu dibagikan untuk seluruh sahabat yang ada, tentu jumlah mereka mencapai empat ratus sembilan puluh orang. Padahal disebutkan oleh Jabir dalam hadits itu sendiri jumlah mereka mencapai seribu empat ratus orang.
PASAL
Ketika mereka sampai di Dzul Hulaifah, Rasulullah a me-ngalungkan tanda hewan hadyu pada hewan kurban, dan menan-dai bulu-bulunya kemudian berihram untuk umrah, selanjutnya mengutus seorang mata-mata yang berasal dari Bani Khuza'ah untuk mencari tahu tentang Quraisy. Sesampainya di dekat daerah Usfan, mata-mata Rasulullah a mendatanginya seraya berkata, "Aku melihat Ka'ab bin Lu`ai mengumpulkan berbagai kabilah untuk memerangimu dan menghalang-halangimu dari Baitullah." Nabi a meminta pendapat dari kalangan sahabat. Ada yang ber-kata, "Bagaimana pendapat engkau jika kita serang anak-anak kabi-lah mereka yang menolong mereka sehingga kita bisa membunuh mereka? Jika mereka hanya diam saja, mereka pasti kalah, jika pun mereka selamat, semoga Allah سبحانه وتعالى memotong leher mereka, atau bagaimana pendapat engkau jika kita mendatangi Baitullah dan siapa pun yang menghalangi kita perangi?" Abu Bakar berkata, "Allah dan RasulNya lebih tahu, kita hanya datang untuk berum-rah, kita tidak datang untuk memerangi seorang pun, hanya saja siapa pun yang menghalangi kita untuk mencapai Baitullah kita perangi?" Nabi a bersabda, "Kalau begitu silahkan kalian berjalan." Para sahabat pun berjalan hingga ketika sampai di sebagian jalan, Nabi a bersabda, "Sesungguhnya Khalid bin al-Walid berada di Ghamim dalam sebuah pasukan berkuda milik Quraisy (yaitu pasukan depan), ambil jalur kanan." Demi Allah, Khalid tidak merasakan kehadiran kaum Muslimin hingga berada di belakang mereka hingga pasukan Khalid pun lari seraya memberikan peri-ngatan pada kaum Quraisy.
Nabi a terus berjalan hingga sampai di bukit Tsaniyah, tem-pat Khalid dan para pasukannya turun. Unta Rasulullah a lalu duduk, para sahabat berkata, "Berdiri, berdiri." Unta Rasulullah a tetap duduk. Para sahabat pun berkata, "Qaswa menderum, Qaswa menderum." Nabi a bersabda, "Tidak biasanya Qaswa menderum karena itu bukan kebiasaannya, hanya saja ia ditahan oleh yang menahan tentara gajah (Abrahah)." Selanjutnya Nabi a bersabda, "Demi Dzat yang jiwaku berada di TanganNya, tidaklah mereka mengajakku kepada sesuatu yang di dalamnya mereka mengagung-kan keharaman Allah melainkan mereka pasti kupenuhi." Kemu-dian Nabi a memukul untanya, lalu berdiri dan berjalan hingga mencapai ujung Hudaibiyah di sebuah sumur yang berisi sedikit air sehingga orang-orang hanya dapat mengambil sedikit saja hingga air pun habis. Orang-orang yang kehausan pun mengadu pada Nabi a, kemudian Nabi a mencabut satu anak panah dari sarung panahnya dan memerintahkan agar panah itu ditancapkan di dalam sumur itu. Ia (Jabir) berkata, "Demi Allah! Air di sumur itu mengalir dengan deras hingga semua orang kenyang sampai mereka meninggalkannya."
Kaum Quraisy terkejut dengan kedatangan Nabi a kemudian Nabi a ingin mengutus seseorang dari kalangan sahabatnya untuk menemui kaum Quraisy. Rasulullah a memanggil Umar bin al-Khaththab untuk diutus menemui kaum Quraisy, Umar bin al-Khaththab berkata, "Wahai Rasulullah! Tidak ada seorang pun di Makkah dari kalangan Bani Ka'ab yang akan membelaku jika aku disakiti, maka utuslah Utsman bin Affan, karena di sana terdapat keluarganya dan ia akan menyampaikan apa yang engkau ingin-kan." Kemudian Rasulullah a memanggil Utsman bin Affan untuk diutus menemui kaum Quraisy. Rasulullah a bersabda, "Beritahu-kan mereka, aku tidak datang untuk berperang, aku hanya datang untuk berumrah dan serulah mereka kepada Islam." Utsman bin Affan juga diperintahkan untuk mendatangi kalangan orang-orang beriman, baik lelaki maupun perempuan yang ada di Makkah. Utsman juga diperintahkan untuk mendatangi mereka dan mem-beri kabar gembira kepada mereka dengan penaklukan kota Makkah. Utsman juga diperintahkan untuk memberitahukan kepada mereka bahwa Allah سبحانه وتعالى akan memenangkan AgamaNya di Makkah hingga orang-orang yang berada di Makkah tidak perlu menyembunyikan keimanannya.
Utsman pun pergi. Ia melewati kaum Quraisy di kawasan Baldah. Kaum Quraisy bertanya, "Hendak kemana kamu?" Utsman bin Affan menjawab, "Rasulullah a mengutusku untuk menyeru kalian kepada Allah dan kepada Islam, aku memberitahukan kalian bahwa kami tidak datang untuk berperang, kami datang hanya untuk berumrah." Kaum Quraisy berkata, "Kami telah mendengar ucapanmu, silahkan laksanakan keperluanmu." Aban bin Sa'id bin al-'Ash mendekatinya, dan menyambutnya, ia pun naik kuda seraya mengikutsertakan Utsman di atas kudanya. Aban bin Sa'id bin al-'Ash memberinya perlindungan dan mengantarkannya hingga tiba di Makkah. Kaum Muslimin sebelum tibanya Utsman bin Affan berkata, "Utsman telah pergi mendahului kita ke Baitullah dan berthawaf." Rasulullah a bersabda, "Aku tidak mengira ia berthawaf di Baitullah sedangkan kita tertahan di sini." Mereka berkata, "Apa yang menghalanginya wahai Rasulullah, ia telah pergi." Rasulullah a bersabda, "Itulah dugaanku, ia tidak akan berthawaf di Ka'bah hingga kita berthawaf bersamanya."
Kaum Muslimin pun berbaur dengan kaum musyrikin dalam masalah perjanjian, salah seorang dari kedua kubu itu melempar seorang dari kubu lainnya hingga hampir terjadi peperangan, me-reka saling melempar tombak dan batu. Kedua kubu pun berteriak. Masing-masing dari kedua kubu menjadikan orang-orang yang ada di barisannya sebagai jaminan (sandra). Saat itu sampailah kepada Rasulullah a berita bahwa Utsman telah dibunuh. Maka Rasulullah a pun menyeru kaum Muslimin untuk berbai'at. Kaum Muslimin pun menghampiri Rasulullah a yang berada di bawah sebuah pohon, mereka pun berbai'at setia kepada Rasulullah a untuk tidak lari, Rasulullah a dengan tangannya sendiri menjabat tangan me-reka seraya bersabda, "Bai'at ini adalah untuk Utsman."
Seusai berbai'at, Utsman ternyata kembali, kaum Muslimin berkata kepadanya, "Hai Abu Abdullah! Engkau telah berthawaf di Baitullah?" Utsman menjawab, "Teramat buruk dugaan kalian terhadapku, demi Dzat yang jiwaku berada di TanganNya, andai aku berada di sana selama setahun sedangkan Rasulullah a berada di Hudaibiyah, tentu aku tidak akan berthawaf sebelum Rasulullah a berthawaf, kaum Quraisy mengajakku untuk berthawaf di Bai-tullah, tapi aku enggan." Kaum Muslimin pun berkata, "Rasulullah a adalah yang paling tahu tentang Allah dari kami dan yang paling baik prasangkanya."
Umar bin Al-Khaththab menjabat tangan Rasululah untuk berbai'at kepada Rasulullah a di bawah sebatang pohon di sana, kemudian diikuti oleh semua kaum Muslimin kecuali al-Jadd bin Qais. Ma'qal bin Yasar adalah sahabat yang mengangkat dahan pohon itu agar tidak mengenai Rasulullah a. Sahabat pertama yang berbai'at kepada Rasulullah a adalah Abu Sinan al-Anshari. Salamah bin al-Akwa' berbai'at kepada Rasulullah a sebanyak tiga kali, di permulaan, di pertengahan, dan di akhir.
Di saat mereka tengah berbai'at, tiba-tiba Budail bin Warqa' al-Khuza'i datang dalam sekelompok orang dari Bani Khuza'ah. Mereka adalah penyimpan berita (dan rahasia) untuk Rasulullah a dari penduduk Tihamah. Ia berkata, "Kami melihat Ka'ab bin Lu`ai dan Amir bin Lu`ai berada di sumur air Hudaibiyah, dan unta-unta gemuk serta ibu-ibu dengan anak-anaknya ikut bersama mereka, mereka ingin memerangimu dan menghalangimu dari Baitullah." Rasulullah a bersabda, "Sesungguhnya kami tidak da-tang untuk memerangi seorang pun, kami datang untuk berumrah, orang-orang Quraisy sendiri telah kalah dalam peperangan dan disusahkan oleh peperangan, jika mereka mau, niscaya aku beri mereka tempo waktu (di mana tidak ada perang antara kami dan mereka) hingga mereka membiarkan antara aku dan orang-orang, jika mereka mau masuk Islam sebagaimana yang dilakukan orang-orang, silahkan dan jika pun tidak, mereka telah berjumlah banyak, namun jika mereka hanya menginginkan peperangan, maka demi Dzat yang jiwaku berada di TanganNya, niscaya aku akan meme-rangi mereka di atas urusanku ini hingga aku mati atau Allah mewujudkan urusanNya." Budail berkata, "Akan aku sampaikan kepada mereka apa yang Anda sabdakan." Kemudian Budail pun bergegas mendatangi kaum Quraisy seraya berkata, "Aku menda-tangi kalian setelah aku bertemu dengan orang ini (yakni Nabi a), aku mendengarnya mengatakan sesuatu, jika kalian mau, akan aku sampaikan pada kalian." Orang-orang bodoh dari kalangan Quraisy berkata, "Kami tidak perlu berbicara apa pun dengannya." Adapun mereka yang berakal mengatakan, "Sampaikan apa yang kau dengar." Budail berkata, "Aku mendengarnya berkata begini dan begini."[Budail pun menyampaikan sabda Nabi a]. Urwah bin Mas'ud ats-Tsaqafi berkata, "Orang ini telah menyampaikan tawaran yang lurus (baik) kepada kalian, maka terimalah dan biarkan aku men-datanginya." Kaum Quraisy berkata, "Silahkan engkau datangi." Urwah pun mendatangi Rasulullah a dan berbicara dengannya, Nabi a bersabda seperti yang disabdakan pada Budail. Maka ketika itu Urwah berkata, "Hai Muhammad! Bagaimana pendapatmu jika kau membinasakan kaummu, apakah engkau pernah mendengar seseorang dari kalangan Arab sebelummu yang membinasakan keluarganya sendiri? Jika pun ada, demi Allah! Tentu aku akan melihat wajah-wajah orang gembel yang berlari dan meninggal-kanmu." Abu Bakar berkata pada Urwah bin Mas'ud, "Hisap saja kelentit Latta, apakah kami akan lari meninggalkannya?" Urwah bertanya, "Siapa dia?" Kaum Muslimin menjawab, "Abu Bakar." Urwah berkata, "Demi Dzat yang jiwaku berada di TanganNya! Andai engkau dulunya tidak memiliki jasa terhadapku, tentu aku akan membalas ucapanmu." Ia pun berbicara lagi dengan Nabi a, setiap kali berbicara ia selalu memainkan jenggot Rasulullah a, ke-tika itu al-Mughirah bin Syu'bah berada di dekat kepala Rasulullah a, ia membawa pedang sedangkan Urwah kala itu mengenakan baju besi. Acap kali Urwah hendak meraih jenggot Nabi a, al-Mughirah bin Syu'bah langsung memukul tangannya dengan ga-gang pedangnya seraya berkata, "Jauhkan tanganmu dari jenggot Rasulullah a," kemudian Urwah menegakkan kepalanya dan berkata, "Siapa dia?" Rasulullah a menjawab, "Al-Mughirah bin Syu'bah," Urwah berkata, "Hai pengkhianat! Bukankah aku dulu pernah berusaha untuk mencegah kejahatanmu?"
Al-Mughirah dulunya pernah bersama sekelompok kaum musyrikin kemudian dia membunuh mereka dan harta mereka dia ambil, setelah itu al-Mughirah masuk Islam, saat itu Rasulullah a bersabda, "Berkaitan dengan Islam, maka aku bisa menerima, adapun masalah harta, maka aku tidak bertanggung jawab sedikit pun." Sepintas Urwah memandang sahabat-sahabat Rasulullah a dengan dua matanya sendiri dan demi Allah! Tidaklah Rasulullah a meludah melainkan pasti jatuh di tangan salah seorang dari sahabat-sahabatnya kemudian diusapkan ke kulit dan wajahnya, jika mereka diperintahkan, mereka segera menunaikan perintahnya, jika Rasulullah a berwudhu mereka hampir saja saling menyerang untuk mendapatkan sisa air wudhunya, jika berbicara, mereka merendahkan suaranya di hadapan Rasulullah a, mereka enggan memandangnya sebagai penghormatan. Kemudian Urwah kembali pulang menuju kaumnya seraya berkata, "Hai kaum, demi Allah! Aku pernah mendatangi berbagai raja, raja Kisra, Kaisar dan Najasy, demi Allah! Aku belum pernah melihat seorang raja pun yang begitu diagungkan oleh para pengikutnya seperti yang dilakukan oleh para sahabat Muhammad yang begitu mengagungkan Muhammad. Demi Allah! Tidaklah Muhammad meludah kecuali pasti jatuh di tangan salah seorang dari mereka kemudian diusapkan ke kulit dan wajahnya, jika Muhammad memerintah sesuatu, mereka langsung menunaikannya, jika Muhammad berwudhu, mereka hampir saja berperang hanya untuk memperebutkan sisa air wudhunya, jika berbicara, mereka merendahkan suaranya di hadapan Muhammad dan tidak berani menatapnya karena memuliakan, ia telah mena-warkan langkah lurus (baik) pada kalian, maka terimalah."
Seseorang dari Bani Kinanah berkata, "Biarkan aku menda-tanginya." Mereka berkata, "Datangilah dia." Ketika orang itu nampak dari kejauhan, Rasulullah a bersabda, "Dia adalah fulan, dia berasal dari kaum yang menghormati hewan kurban, maka giringlah hewan-hewan kurban itu agar kelihatan olehnya." Maka orang-orang mendekatkan hewan kurban dan kaum Muslimin berpapasan dengannya seraya mengucapkan talbiyah. Ketika lelaki itu menyaksikan pemandangan tersebut, ia berkata, "Subhanallah, tidaklah pantas bila mereka dihalang-halangi untuk sampai ke Baitullah." Ketika ia kembali kepada teman-temannya (kaum Quraisy) ia berkata, "Aku telah menyaksikan dengan mata kepala-ku sendiri hewan-hewan kurban telah dikalungi dan diberi tanda, maka menurut saya tidaklah pantas bila mereka dihalang-halangi untuk sampai ke Baitullah."
Seseorang dari mereka yang bernama Mikraz bin Hafs ber-kata, "Biarkan aku yang mendatanginya." Mereka berkata, "Datangi-lah." Ketika Rasulullah a melihat dari kejauhan, beliau bersabda, "Orang itu adalah Mikraz, seorang jahat (durjana)." Kemudian Mikraz berbicara dengan Rasulullah a, ketika sedang berbicara, tiba-tiba datanglah Suhail bin Amr. Maka Nabi bersabda, "Allah telah memudahkan urusan kalian (dengan datangnya orang ini)." Suhail berkata, "Marilah kita laksanakan perjanjian antara kita ke dalam suatu naskah perjanjian."
Rasulullah a memanggil Ali رضي الله عنه dan memerintahkan kepada-nya, "Tulislah 'Bismillahirrahmanirrahim' (Dengan menyebut nama Allah Yang Maha Pemurah lagi Maha Penyayang)." Tetapi Suhail memotong dan mengatakan, "Ar-Rahman, demi Allah! Aku tidak mengerti apa maksudnya, tapi tuliskan saja 'Bismikallahumma' (Dengan menyebut namaMu, ya Allah) seperti yang biasanya kalian tulis." Para sahabat menjawab, "Demi Allah! Kami tidak mau menu-lisnya kecuali dengan 'Bismillahirrahmanirrahim." Maka Rasulullah a menengahi ketegangan tersebut seraya bersabda; "Tulislah 'Bismikallahumma,'" kemudian beliau melanjutkan, "Ini adalah ke-putusan Muhammad, utusan Allah."
Suhail kembali memprotes, "Demi Allah! Andai kami menge-tahui bahwa engkau adalah utusan Allah, tentu kami tidak meng-halang-halangimu untuk sampai ke Baitullah dan tentu kami tidak memerangimu, tapi tulislah 'Muhammad bin Abdullah." Rasulullah a pun bersabda; "Demi Allah! Sesungguhnya aku benar-benar utusan Allah sekalipun kalian mendustakanku, tulislah Muhammad bin Abdullah." Kemudian Rasulullah a berkata kepada Suhail, "Dengan syarat hendaklah kalian membiarkan kami mengunjungi Baitullah, kami akan berthawaf." Suhail berkata, "Demi Allah! Demi mencegah agar orang-orang Arab jangan membicarakan bahwa kami ditekan, tetapi sebaliknya hal itu dilakukan pada tahun depan (bukan saat ini)." Suhail mengajukan syarat, "Dan syarat lainnya adalah jika ada orang dari kalangan kami yang datang kepadamu, sekalipun ia memeluk agamamu, engkau harus mengembalikan-nya kepada kami." Kaum Muslimin berkata, "Subhanallah, mana mungkin dia dikembalikan pada orang-orang musyrik sedangkan dia datang dalam keadaan Muslim." Ketika mereka sedang dalam keadaan demikian, tiba-tiba datanglah Abu Jandal bin Suhail bin Amr dalam keadaan terbelenggu dengan rantai. Dia melarikan diri dari Makkah melalui jalan yang terendah hingga sampailah dia di hadapan kaum Muslimin. Suhail berkata, "Hai Muhammad, ini adalah orang pertama yang termasuk dalam perjanjian yang harus engkau tepati, engkau harus mengembalikannya (padaku)." Rasulullah a bersabda, "Kita masih belum menyelesaikan naskah perjanjian ini." Suhail bin Amr berkata, "Kalau begitu, demi Allah! Aku tidak mau berdamai denganmu atas sesuatu pun selamanya." Rasulullah a mendesak, "Kalau begitu, izinkan dia demi aku." Suhail menjawab, "Aku tidak akan mengizinkannya (untukmu)." Rasulullah a mendesak lagi, "Tidak, biarkanlah dia untukku." Suhail tetap bersikeras, "Aku tidak akan mengizinkan kau meng-ambilnya." Mikraz berkata, "Ya, kami membolehkanmu meng-ambilnya." Abu Jandal berkata, "Hai orang-orang Muslim! Apakah aku akan dikembalikan kepada orang-orang musyrik, padahal aku datang sebagai seorang Muslim, tidakkah kalian melihat apa yang telah aku alami?" Abu Jandal selama itu disiksa karena memper-tahankan Agama Allah سبحانه وتعالى.
Umar bin al-Khaththab رضي الله عنه mengatakan, "Demi Allah, sejak masuk Islam, aku tidak pernah ragu kecuali pada hari itu, maka aku mendatangi Rasulullah a dan bertanya, "Bukankah engkau nabi Allah yang sebenarnya?" Rasulullah a menjawab, "Benar," Umar bertanya, "Bukankah kita berada di pihak yang benar dan musuh kita berada di pihak yang batil?" Rasulullah a menjawab, "Benar," Umar berkata, "Lantas mengapa kita mengalah dalam membela Agama kita?" Rasulullah a bersabda, "Sesungguhnya aku adalah utusan Allah, aku tidak akan mendurhakaiNya dan Dia pasti akan menolongku." Umar bertanya, "Bukankah Anda pernah mengatakan kepada kami bahwa kita akan datang ke Baitullah dan melakukan thawaf?" Rasulullah a menjawab, "Benar, tetapi apakah aku mengatakan kepadamu bahwa kita akan mendatangi-nya tahun ini?" Umar menjawab, "Tidak," kemudian Rasulullah a bersabda, "Sesungguhnya engkau akan mengunjungi Baitullah dan berthawaf."
Setelah itu, Umar mendatangi Abu Bakar dan bertanya, "Hai Abu Bakar, bukankah dia nabi Allah sebenarnya?" Abu Bakar menjawab, "Benar," Umar bertanya, "Bukankah kita berada di pihak yang benar sedangkan musuh kita berada di pihak yang batil?" Abu Bakar menjawab, "Benar," Umar bertanya, "Lalu mengapa kita mengalah dalam membela Agama kita?" Abu Bakar merasa kesal, lalu berkata, "Hai orang, dia adalah utusan Allah dan beliau tidak akan mendurhakaiNya, Dia pasti menolongnya, maka terimalah apa yang ditetapkannya, demi Allah! Sesungguhnya dia berada pada keputusan yang benar." Umar berkata, "Bukankah dia telah berbicara kepada kita bahwa kita akan mendatangi Baitullah dan berthawaf?" Abu Bakar menjawab, "Benar," Abu Bakar balik ber-tanya, "Apakah beliau mengatakan kepadamu bahwa kita akan mendatangi Baitullah tahun ini?" Umar menjawab, "Tidak," Abu Bakar berkata, "Sesungguhnya engkau pasti akan mendatangi Baitullah dan berthawaf."
Seusai menulis isi perjanjian, Rasulullah a bersabda, "Ber-dirilah kalian dan sembelihlah hewan kurban kalian kemudian bercukurlah." Demi Allah, tidak ada seorang pun di antara mereka yang berdiri hingga Rasulullah a mengulangi sabdanya sebanyak tiga kali. Karena tidak ada seorang pun yang mau berdiri, Rasulullah a pun masuk ke tenda Ummu Salamah dan menceritakan pada-nya perlakuan yang diterima dari orang-orang, kemudian Ummu Salamah berkata, "Hai Nabi Allah! Apakah engkau menginginkan agar hal tersebut terlaksana, sekarang keluarlah dan jangan berkata sepatah kata pun kepada seorang pun sebelum engkau menyem-belih kurban dan kau panggil tukang cukur untuk mencukurmu."
Rasulullah a pun keluar dari kemah dan tidak berbicara dengan siapa pun hingga melakukan apa yang telah disarankan Ummu Salamah. Beliau a menyembelih hewan kurbannya lalu memanggil tukang cukur untuk mencukur rambut beliau.
Ketika para sahabat melihat hal tersebut, mereka segera bangkit menuju tempat hewan kurban masing-masing lalu menyem-belihnya dan sebagian dari mereka mencukur sebagian yang lain secara bergantian hingga sebagian dari mereka hampir membunuh sebagian yang lain karena kesal.
Kemudian beberapa wanita beriman mendatangi Rasulullah a. Pada saat itulah turun ayat;
﴾ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا جَآءَكُمُ ٱلۡمُؤۡمِنَٰتُ مُهَٰجِرَٰتٖ فَٱمۡتَحِنُوهُنَّۖ ٱللَّهُ أَعۡلَمُ بِإِيمَٰنِهِنَّۖ فَإِنۡ عَلِمۡتُمُوهُنَّ مُؤۡمِنَٰتٖ فَلَا تَرۡجِعُوهُنَّ إِلَى ٱلۡكُفَّارِۖ لَا هُنَّ حِلّٞ لَّهُمۡ وَلَا هُمۡ يَحِلُّونَ لَهُنَّۖ وَءَاتُوهُم مَّآ أَنفَقُواْۚ وَلَا جُنَاحَ عَلَيۡكُمۡ أَن تَنكِحُوهُنَّ إِذَآ ءَاتَيۡتُمُوهُنَّ أُجُورَهُنَّۚ وَلَا تُمۡسِكُواْ بِعِصَمِ ٱلۡكَوَافِرِ ﴿
"Hai orang-orang yang beriman, apabila datang berhijrah kepada-mu perempuan-perempuan yang beriman, maka hendaklah kamu uji (keimanan) mereka. Allah lebih mengetahui tentang keimanan mereka; maka jika kamu telah mengetahui bahwa mereka (benar-benar) beriman maka janganlah kamu kembalikan mereka kepada (suami-suami mereka) orang-orang kafir. Mereka tiada halal bagi orang-orang kafir itu dan orang-orang kafir itu tiada halal pula bagi mereka. Dan berikanlah kepada (suami-suami) mereka mahar yang telah mereka bayar. Dan tiada dosa atasmu mengawini mereka apabila kamu bayar kepada mereka maharnya. Dan janganlah kamu tetap berpegang pada tali (perkawinan) dengan perempuan-perempuan kafir." (Al-Mumtahanah: 10).
Saat itu juga Umar menceraikan dua orang istrinya karena keduanya tetap dalam kemusyrikan, kemudian salah seorangnya dinikahi Mu'awiyah bin Abu Sufyan sedangkan yang lainnya dinikahi oleh Shafwan bin Umayyah (sebelum keduanya masuk Islam. Ed. T).
Ketika Rasulullah a kembali ke Madinah, Allah سبحانه وتعالى menurun-kan padanya,
﴾ إِنَّا فَتَحۡنَا لَكَ فَتۡحٗا مُّبِينٗا 1 لِّيَغۡفِرَ لَكَ ٱللَّهُ مَا تَقَدَّمَ مِن ذَنۢبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعۡمَتَهُۥ عَلَيۡكَ وَيَهۡدِيَكَ صِرَٰطٗا مُّسۡتَقِيمٗا 2 وَيَنصُرَكَ ٱللَّهُ نَصۡرًا عَزِيزًا 3 ﴿
"Sesungguhnya Kami telah memberikan kepada kamu kemenangan yang nyata, supaya Allah memberi ampunan kepadamu terhadap dosa yang telah lalu dan yang akan datang serta menyempurnakan nikmatNya atasmu dan memberimu petunjuk kepada jalan yang lurus, dan supaya Allah menolongmu dengan pertolongan yang kuat (banyak)." Sampai akhir surat.
Umar bin al-Khaththab bertanya, "Apakah itu penaklukan wahai Rasulullah?" Rasulullah a menjawab, "Ya." Para sahabat berkata, "Selamat buatmu wahai Rasulullah, lantas bagian kami apa?" Maka Allah سبحانه وتعالى menurunkan ayat,
﴾ هُوَ ٱلَّذِيٓ أَنزَلَ ٱلسَّكِينَةَ فِي قُلُوبِ ٱلۡمُؤۡمِنِينَ لِيَزۡدَادُوٓاْ إِيمَٰنٗا مَّعَ إِيمَٰنِهِمۡۗ وَلِلَّهِ جُنُودُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۚ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمٗا 4 ﴿
"Dia-lah yang telah menurunkan ketenangan ke dalam hati orang-orang Mukmin supaya keimanan mereka bertambah di samping keimanan mereka (yang telah ada). Dan kepunyaan Allah-lah tentara langit dan bumi dan Allah Maha Mengetahui lagi Mahabijaksana."
Inilah tafsir terakhir surat al-Fath. Segala puji dan nikmat hanya milik Allah سبحانه وتعالى semata.
Semoga kesejahteraan tetap terlimpahkan pada Nabi kita Muhammad a dan para sahabatnya.
Saya menukil dari tulisan penafsirnya sendiri 5 dan semoga Allah سبحانه وتعالى mengampuni beliau. Ia usai menulis tafsirnya pada tanggal 13 Dzulhijjah 1345 H. Semoga Allah tetap melimpahkan kesejah-teraan pada Nabi kita Muhammad a dan para sahabatnya serta tetap memberikan keselamatan yang banyak hingga Hari Akhir. Amin.
Ditulis oleh orang yang membutuhkan Rabbnya, Sulaiman bin Hamad al-Abdullah al-Bassam. Semoga Allah سبحانه وتعالى berkenan mengampuninya dan orang tuanya serta untuk seluruh kaum Muslimin, amin. Semoga Allah tetap melimpahkan kesejahteraan kepada nabi kita Muhammad a dan para sahabatnya serta tetap memberikan keselamatan yang banyak hingga Hari Akhir. Amin. Segala puji hanya bagi Allah سبحانه وتعالى yang dengan nikmatNya segala perbuatan baik terselesaikan.
Muħammad, le Messager d’Allah, et ses Compagnons sont durs envers les mécréants combattants, et miséricordieux et compatissants entre eux. Ô toi qui les contemple, tu les vois inclinés et prosternés devant Allah, Lui demandant de leur faire la faveur de leur pardonner, de les récompenser généreusement et de les agréer. Leur signe distinctif est la trace sur leurs visages de leurs prosternations répétées, témoignage de leur leur guidée, de leur bonne nature et de la lueur de la prière marquant leurs visages. Ceci est la description que fait d’eux la Torah, le Livre révélé à Moïse. Quant à leur description qu’en fait l’Evangile, le Livre révélé à Jésus, elle rapporte qu’ils sont, dans leur entraide et dans leur complémentarité, semblables à une plante qui produit des graines, lesquelles germent, prennent de la force et voient leurs tiges se raffermir. Leur force et leur complémentarité émerveillent alors les semeurs. Allah emplit ainsi de dépit les mécréants par la force, la solidarité et la complémentarité des croyants. Allah promet aux Compagnons qui croient et accomplissent de bonnes œuvres de pardonner leurs péchés, ne leur en tenant alors plus rigueur, et de leur accorder une immense rétribution de Sa part, qui est le Paradis.
The Prophet Muhammad had to perform a historic role which is referred to in the Quran as making religion predominant. For this he needed a group of men of high calibre. Such men were available to him thanks to Ishmael, their progenitor, having been settled in the Arabian desert two thousand five hundred years before. With such ancestry it was the most vibrant group of history. When their full potential was tapped, thanks to Quranic instruction, the Arabs turned into a nation of heroes. The importance of this group was so great in the eyes of God that He informed the prophets about them in advance. In the Torah their individual qualities were mentioned while, in the Bible, their collective qualities were emphasized. The quality of the individuals in this group was made manifest in their unyielding behaviour towards the aggressors. Their behaviour was governed by principles and not by their desires or emotions. Their temperament was such that they bowed down before God and were engrossed in prayers to and praise of God.
Muhammad làThiên Sứ của Allah và những bạn đạo của Y là những người luôn sát cánh bên Y luôn nghiêm khắc với những kẻ vô đức tin đối đầu trên chiến trường nhưng lại rất thương xót và nhân nhượng với nhau. Ngươi - hỡi người nhìn - sẽ thấy họ luôn cúi mình và quỳ lạy xuống để phủ phục Allah vì muốn tìm sự tha thứ và phần ân thưởng tốt đẹp nơi Ngài cũng như muốn được sự hài lòng của Ngài. Vết tích của họ từ những tì vết của việc quá nhiều lần quỳ cúi đầu xuống phủ phục Allah đã nổi hằn trên trán của họ. Đó là đặc điểm của họ được mô tả trong Kinh Tawrah (Cựu ước) được ban xuống cho Musa (Moses) và Kinh Injil (Tân ước) được ban xuống cho Ysa (Jesus hay Giê-su). Và họ giúp đỡ và hỗ trở lẫn nhau cũng như sự hoàn hảo của họ giống như mảnh vườn trông cho ra những cây non rồi từ phát triển thành những cây trồng to lớn và khỏe chắc làm mát dạ người gieo trồng nhưng lại làm cho những kẻ vô đức tin căm ghét và thù hằn. Allah đã hứa với những người có đức tin nơi Ngài và làm việc thiện tốt một sự tha thứ tội lỗi. Không những Ngài không bắt tội họ mà còn tưởng thưởng cho họ phần thưởng vĩ đại ở nơi Ngài, và đó là Thiên Đàng.
Si Muḥammad ay ang Sugo ni Allāh. Ang mga Kasamahan niya na kasama sa kanya ay mga matindi sa mga tagatangging sumasampalataya na mga nakikidigma, mga maawain sa isa’t isa sa kanila, na mga nagmamalasakitan, na mga nagmamahalan. Makikita mo sila, O tagatingin, na mga nakayukod na mga nakapatirapa kay Allāh – kaluwalhatian sa Kanya – na humihiling mula kay Allāh na magmagandang-loob Siya sa kanila ng kapatawaran at gantimpalang masagana, at na malugod Siya sa kanila. Ang palatandaan nila ay nasa mga mukha nila mula sa mga bakas ng pagpapatirapa, na nagpapahayag ng patnubay, paraan, at liwanag ng pagdarasal sa mga mukha nila. Iyon ay ang paglalarawan sa kanila na ipinanlarawan ng Torah, ang kasulatan na pinababa kay Jesus – sumakanya ang pagbati ng kapayapaan. Tungkol naman sa pagkakalarawan sa kanila sa Ebanghelyo, ang Kasulatan na pinababa kay Jesus – sumakanya ang pagbati ng kapayapaan – iyon ay na sila dahil sa pagtutulungan nila at kalubusan nila ay gaya ng tanim na nagluwal ng mga tubo nito, saka lumakas ito, saka kumapal ito, saka tumayo ito sa puno nito. Nagpatuwa sa mga tagatanim ang lakas nito at ang pagkalubos nito, upang magpangitngit si Allāh sa pamamagitan nila sa mga tagatangging sumampalataya dahil sa nakita ng mga ito sa kanila na lakas, pagbubukluran, at kalubusan. Nangako si Allāh sa mga sumampalataya sa Kanya at mga gumawa ng mga gawang maayos kabilang sa mga Kasamahan [ng Propeta] ng isang kapatawaran para sa mga pagkakasala nila kaya hindi sila masisisi dahil sa mga iyon, at isang gantimpalang sukdulan mula sa ganang Kanya, ang Paraiso.
Muhammed -sallallahu aleyhi ve sellem-, Allah’ın elçisidir. Onunla beraber olan sahabeleri kendilerine karşı savaşan kâfirlere çetin, kendi aralarında ise birbirlerine karşı merhametli ve şefkatlidirler. Baktığında onları Allah için rükûya varırken ve secde ederken görürsün. Onlar; Allah’tan kendilerini bağışlamasını, kendilerine yüce bir karşılık vermesini ve kendilerinden razı olmasını isterler. Onların nişanları, yüzlerinden hidayet, vakar ve namazın nuru olarak yansıyan secde izleridir. Bu, onların Musa -aleyhisselam-'a indirilen Tevrat’taki vasıflarıdır. Onların, İsa -aleyhisselam-'a indirilen İncil'deki vasıfları ise şöyledir: Onlar birbirleri ile yardımlaşmalarında filizini yarıp çıkarmış, gittikçe onu kuvvetlendirerek kalınlaşmış, gövdesi üzerine dikilmiş bir ekine benzerler ki, bunun gücü ve kemali çiftçilerin de hoşuna gider. Allah böylece onları çoğaltıp kuvvetlendirmekle ve birbirlerine olan tutkunluklarıyla kendilerini gören kâfirleri öfkelendirir. Allah, sahabelerden Allah'a iman edenlere ve salih ameller işleyenlerin günahlarını bağışlamayı vadetmiştir. Onları günahlarından dolayı sorumlu tutmayacaktır. Aynı şekilde onlara, katından büyük bir mükâfat vadetmiştir ki, o mükâfat cennettir.
29- Muhammed, Allah’ın Rasûlüdür. Onunla birlikte olanlar, kâfirlere karşı sert, kendi aralarında ise merhametlidirler. Sen onların çokça rükû ve secde ettiklerini, Allah’tan bir lütuf ve rıza istediklerini görürsün. Onların alameti, yüzlerindeki secde izidir/nurudur. Onların Tevrat’taki vasıfları işte budur. İncil’deki vasıfları ise şöyledir: Onlar, filizini çıkarmış, sonra onu kuvvetlendirmiş, sonra kalınlaşıp gövdesi üzerine doğrulmuş, çiftçilerin hoşuna giden bir ekin gibidirler. Allah, (onların bu haliyle) kâfirleri öfkelendirir. Allah iman edip salih ameller işleyen böyle kimselere mağfiret ve büyük bir mükâfat vaat etmiştir.
29. Yüce Allah, peygamberi ile ensar ve muhacirlerden oluşan ashab-ı kiramın, en mükemmel vasıflara ve en üstün hallere sahip olduklarını bildirmektedir: Onlar, “kâfirlere karşı sert”dirler. Onları düşman bilirler ve onlara karşı zafer kazanmak için bütün gayretlerini ortaya koyarlar. Bu uğurda yapabilecekleri her şeyi yapmaya çalışırlar. Kâfirler, onlardan sertlikten başka bir şey görmezler. İşte bundan dolayı düşmanları, önlerinde zilletle boyun eğmiştir, güçleri kırılmıştır ve müslümanlar da onlara hakim olmuştur.“Kendi aralarında ise merhametlidirler.” Birbirlerini severler. Birbirlerine merhamet ederler, birbirlerine şefkatlidirler. Tek bir vücut gibidirler. Onların her biri, kendisi için istediğini kardeşi için de ister. İnsanlara karşı davranışları işte böyledir.
Yaratıcıyla olan durumlarına gelince “Sen onların çokça rükû ve secde ettiklerini... görürsün.” Yüce Allah onları en değerli rükünleri rükû ve secde olan çokça namaz kılmakla nitelendirmektedir.
Onlar bu ibadetleri ile “Allah’tan bir lütuf ve rıza”isterler. Bundan maksatları Rablerinin rızasını elde etmek ve O’nun mükâfatına ulaşmaktır.“Onların alameti, yüzlerindeki secde izidir/nurudur.”İbadeti çokça yapmaları ve güzel ibadet etmeleri, yüzlerini nurlandıracak kadar onları etkilemiştir. Onların içleri namaz ile aydınlandığı gibi, dışları da aydınlanmıştır.“Onların Tevrat’taki vasıfları işte budur.”Yüce Allah’ın burada sözünü ettiği bu vasıfları, aynı şekilde Tevrat’ta zikredilmiştir.“İncil’deki vasıfları ise…” Orada başka bir şekilde nitelendirilmişlerdir. Buna göre onlar, mükemmellikleri ve birbirleri ile dayanışmalarında şuna benzer:“filizini çıkarmış, sonra onu kuvvetlendirmiş” sonra bu ekin “kalınlaşıp” dimdik bir hal alarak “gövdesi üzerine doğrulmuş, ekincilerin hoşuna giden bir ekin gibidir.” Mükemmelliği, olgunluğu, dik duruşu ve güzelliği dolayısı ile çiftçiler ondan hoşlanırlar.
İşte ashab radıyallahu anhum da böyledir. Onlar insanlara faydalı olmaları, insanların da onlara ihtiyaç duymaları bakımından ekine benzerler. İman ve amellerinin gücü, ekinin kök ve gövdelerinin gücü gibidir. Küçük yaştakilerin ve sonradan İslâm’a girenlerin durumu da daha önceki büyüklere katılmış, onları güçlendirmiş, mevcut hali üzere -Allah’ın dinini hakim kılmak ve ona davet etmek gibi hususlarda- onlara yardım etmiş olmaları yönünden, filizini çıkartan ve böylelikle onu güçlendirip kalınlaştıran ekine benzerler.
Bundan dolayı Yüce Allah:“Allah, (onların bu haliyle) kâfirleri öfkelendirir”buyurmuştur. Kâfirler onların bir arada olduklarını, dinlerine düşman olanlara karşı güçlü ve çetin olduklarını, savaşlarda ve çarpışma alanlarında onlarla çarpıştıklarını gördükleri vakit öfkelenirler.“Allah iman edip salih ameller işleyen böyle kimselere mağfiret ve büyük bir mükâfat vaat etmiştir.” İman ve salih ameli bir arada gerçekleştiren ashabın -Allah hepsinden razı olsun- günahlarını bağışlamıştır. Bu bağışlama ise onların dünya ve âhirette kötülüklerden korunmalarını, dünya ve âhirette pek büyük mükâfatlara nail olmalarını ifade eder.
Burada yeri gelmişken Hudeybiye kıssasını, İmam Şemsuddin İbnu’l-Kayyım’ın Zâdu’l-Mead adlı eserinde anlattığı şekilde nakledeceğiz. Çünkü bu kıssa, bu sureyi anlamaya katkıda bulunacaktır. Nitekim İbnu’l-Kayyım ayrıca Hudeybiye kıssasındaki anlam ve sırları da söz konusu etmektedir:
Hudeybiye Kıssası:
Nâfi’ dedi ki: Hudeybiye, Hicri 6. yılı Zilkade ayında olmuştur. Doğru olan da budur. Bu, ez-Zühri, Katade, Mûsâ b. Ukbe, Muhammed b. İshak ve diğerlerinin görüşüdür.
Hişam b. Urve ise babasından naklen şöyle demiştir:“Rasûlullah sallallahu aleyhi ve sellem Hudeybiye’ye gitmek üzere Ramazan ayında yola çıktı ve Hudeybiye vak’ası, Şevval ayında cereyan etti.”Ancak bu, bir yanılmadır. Zira Ramazan’da olan, Mekke’nin fethi için yapılan gazadır.
Ebu’l-Esved de Urve’den -doğru kabul edilen görüşe uygun olarak- Hudeybiye’nin, Zilkade ayında gerçekleştiğini nakletmiştir.
Buhari ile Müslim’de Enes’ten gelen bir rivâyete göre Peygamber sallallahu aleyhi ve sellem dört umre yapmıştır ve bunların hepsi de Zilkade ayındadır. Bunlardan birisinin de Hudeybiye umresi olduğunu zikretmiştir.(O sırada) Peygamber sallallahu aleyhi ve sellem ile birlikte bin beş yüz kişi vardı ki Buhari ile Müslim’de yer alan ve Câbir’den gelen rivâyette böyle geçmektedir. Yine Buhari ve Müslim’de yer alıp Câbir’den gelen bir başka rivâyete göre de bin dört yüz kişi idiler.
Buhari ile Müslim’de Abdullah b. Ebî Evfâ’dan gelen rivâyete göre o: Biz, bin üç yüz kişi idik, demiştir.
Katade der ki: Said b. el-Müseyyeb’e sordum:“Rıdvan biatında hazır bulunanlar kaç kişi idiler?”
O: “Bin beş yüz kişi idiler” dedi.
Ben:“Ama Cabir b. Abdullah: Bin dört yüz kişi idiler, demektedir.” deyince şöyle dedi: “Allah’ın rahmeti onun üzerine olsun. O yanılmıştır. Bana onların bin beş yüz kişi olduklarını nakletmişti.”
Ben (İbnu’l-Kayyım) derim ki: Bu iki görüş de Cabir’den sahih olarak nakledilmiştir. Yine ondan sahih olarak gelen rivâyete göre Hudeybiye günü her yedi kişi için bir deve olmak üzere yetmiş deve kesmişlerdir.
Ona: Kaç kişi idiniz?, diye sorulunca da o: Atlımızla, piyademizle bin dört yüz kişi idik. demiştir. Ben de bu görüşün daha doğru olduğu kanaatindeyim. Aynı zamanda bu, el-Berâ b. Âzib, Ma’kil b. Yesar, iki rivâyetten daha sahih olanına göre Seleme b. el-Ekvâ ile el-Müseyyeb b. Hazn’in de görüşüdür.
Şu’be, Katade’den, o Said b. el-Müseyyeb’den, o da babasından naklen şöyle demiştir: Rasûlullah sallallahu aleyhi ve sellem ile birlikte ağacın altında bin dört yüz kişi idik.
Onların yedi yüz kişi olduklarını söyleyenler, açıkça hata etmiştir. Bu kanaatte olanların dayanağı şudur: O gün ashab yetmiş deve kesmişlerdi. Bir devenin yedi yahut on kişi için yeterli olduğuna dair rivâyetler gelmiştir. Ancak bunun böyle olması, bu kanaati ileri sürenlerin görüşlerinin doğruluğuna delil değildir. Çünkü bu gazvede bir devenin yedi kişi için yeterli olduğu açıkça ifade edilmiştir. Eğer yetmiş deve hepsi adına kesilmiş olsa idi, onların dört yüz doksan kişi olmaları gerekirdi. Halbuki aynı hadisin devamında bin dört yüz kişi oldukları zikredilmektedir.
Zülhuleyfe denilen yere vardığında Rasûlullah sallallahu aleyhi ve sellem hediye kurbanlarına gerdanlık takıp onları alâmetlendirmiş, umre yapmak üzere de ihrama girmişti. Önden Huzaalılardan birisini de Kureyş’in durumunu haber almak üzere gözcü olarak göndermişti. Usfan’a yakın bir yere geldiklerinde gönderdiği gözcü yanına gelerek şöyle demişti:“Ben buraya gelirken Ka’b b. Luey oğulları sana karşı farklı kabilelerden bir grup toplamış ve senin için büyük kalabalıkları bir araya getirmiş idi. Seninle savaşmak istiyorlar ve seni Kâbe’ye ulaşmaktan alıkoyacaklar.”
Rasûlullah sallallahu aleyhi ve sellem, ashabı ile istişare edip şöyle demişti:“Ne dersiniz? Bunlara yardım edenlerin geride bıraktıkları çoluk çocukları üzerine baskın yaparak onları esir alalım mı? Eğer savaşmayacak olurlarsa çoluk çocuklarını kaybetmiş ve esir alınmış olarak otururlar. Eğer kurtulacak olurlarsa o takdirde bu, Allah’ın kopardığı bir boyun olur. (Böyle mi yapalım) yoksa Beyt’e doğru gidelim ve bizi ona girmekten alıkoyanlarla mı savaşalım?”
Ebu Bekir radıyallahu anh: “Allah ve Rasûlü daha iyi bilir. Bizler umre için geldik. Kimse ile savaşmak için gelmedik. Ancak bizi Beyt’e ulaşmaktan engelleyenlerle savaşırız.”, dedi.
Bunun üzerine Peygamber sallallahu aleyhi ve sellem:“O halde yola devam edin”, dedi. Yollarına koyuldular. Yolun bir bölümünde Peygamber sallallahu aleyhi ve sellem şöyle buyurdu:“Halid b. Velid Kureyşli birtakım atlılar ile birlikte el-Ğamîm denilen yerde bulunmaktadır. O bakımdan siz sağ taraftan yol alın.” Allah’a andolsun ki Halid, onların farkına bile varmadı. Nihâyet ordunun toz-dumanı içinde kalınca hemen hızlıca geri dönüp Kureyşlileri uyarmak üzere at koşturmaya başladı.
Peygamber sallallahu aleyhi ve sellem üzerlerine doğru ineceği tepeye varıncaya kadar yoluna devam etti. Bu tepeye varınca bineği çöktü. İnsanlar onu kaldırmak istedilerse de o yerinden kalkmamakta direndi. “Kasvâ çöktü de kalkmıyor” dediler.
Peygamber sallallahu aleyhi ve sellem şöyle buyurdu:“Hayır, Kasva kendisi çökmedi. Onun öyle (çöküp kalkmamak diye) bir huyu yoktur. Fakat fili (yoluna koyulmaktan) alıkoyan, onu da alıkoydu.” Daha sonra şöyle buyurdu: “Canım elinde olana yemin ederim ki bugün Allah’ın saygı duyulmasını istediği bir hususu tazim edecekleri şekilde benden ne isterlerse onlara onu vereceğim (kabul edeceğim)” dedikten sonra devesini harekete geçirdi, o da (Peygamber sırtında olduğu halde) hemen ayağa kalktı. Hudeybiye’nin en ucunda suyu az bir yerde konaklayıncaya kadar da yoluna devam etti. Bu su az olduğundan dolayı azar azar su alınabiliyordu. Kısa bir süre sonra insanlar oranın suyunu da tükettiler. Rasûlullah sallallahu aleyhi ve sellem’e susuz kaldıklarından dolayı şikâyette bulununca Peygamber de torbasından bir ok alıp bu oku suyun bulunduğu yere bırakmalarını istedi. Allah’a yemin olsun, su hemen kaynamaya başladı ve oradan ayrılıncaya kadar su ihtiyaçlarını karşıladılar.
Peygamber yakınlarına gelip konakladığından dolayı Kureyş korkuya kapıldı. Rasûlullah sallallahu aleyhi ve sellem onlara ashabından birisini göndermek istedi. Onlara göndermek üzere Ömer b. el-Hattab’ı çağırdı, o:“Ey Allah’ın Rasûlü, dedi. Bana herhangi bir zarar verilecek olursa, Mekke’de Ka’b oğullarından beni koruyacak bir kimse yoktur. Benim yerime Osman b. Affân’ı gönder, onun aşireti ve akrabaları oradadır. O, senin istediğini onlara bildirir.”
Rasûlullah sallallahu aleyhi ve sellem, Osman b. Affân’ı çağırdı, onu Kureyşlilere elçi olarak göndererek dedi ki:“Onlara biz savaş için gelmedik, biz umre yapmak üzere geldik diye bildir ve onları İslâm’a davet et.”
Ona Mekke’de bulunan mü’min birtakım erkek ve kadınların yanına giderek Mekke’nin fethedileceği müjdesini vermesini, Yüce Allah’ın dinini Mekke’de artık orada imanın saklanmasına gerek kalmayacak şekilde hakim kılacağını onlara haber vermesini de emretti.
Osman radıyallahu anh yola koyuldu. Beldah denilen yerde Kureyşlilere rastgeldi. Ona:“Nereye gidiyorsun?” dediler. Şu cevabı verdi:“Rasûlullah beni sizi Allah’ın yoluna ve İslâm’a davet etmek, bizim savaşmak için değil, sadece umre yapmak üzere geldiğimizi haber vermek üzere gönderdi.”
Ona: “Senin söylediğini dinledik. Sen işine gidebilirsin”, dediler. Ebân b. Sa’d, kalkıp geldi ve onu güzel bir şekilde karşılayarak atını eğerledi ve Osman radıyallahu anh’ı ata bindirerek, onu himayesi altına aldığını bildirdikten sonra Mekke’ye varıncaya kadar terkisinde götürdü.
Osman radıyallahu anh dönmeden önce müslümanlar:“Osman bizden önce Kabe’ye vardı ve Kabe’yi tavaf etti”, dediler.
Rasûlullah sallallahu aleyhi ve sellem şöyle buyurdu:“Bizler oraya girmekten engellenmiş iken onun Beyt’i tavaf edeceğini zannetmiyorum” dedi. Ashab:“Ey Allah’ın Rasûlü! Oraya kadar varmışken niye onu tavaf etmesin ki?, dediler. Peygamber: “Benim onun hakkındaki kanaatim budur. Biz onunla birlikte tavaf etmedikçe o, Kâ’be’yi tavaf etmez.”
Sulh konusunda müslümanlarla müşrikler birbirlerine karıştılar. İki taraftan birisinden olan bir kişi, diğerine bir ok attı ve arada bir çarpışma oldu. Karşılıklı olarak ok ve taş attılar. Her iki kesim de kendilerinden olanları yardıma çağırdı. Nihâyet her iki kesim eline geçirdiklerini rehin aldı. Rasûlullah sallallahu aleyhi ve sellem’e Osman’ın öldürüldüğü haberi ulaşınca o da (ashabı) biate çağırdı.
Müslümanlar Rasûlullah sallallahu aleyhi ve sellem’in yanına koşuştular. O sırada o, ağaç altında bulunuyordu ve kaçmamak üzere ona biat ettiler. Rasûlullah sallallahu aleyhi ve sellem bir elini diğerinin üzerine koydu ve:“Bu da Osman’ın yerine” buyurdu.
Biat tamamlandıktan sonra Osman radıyallahu anh geri döndü. Müslümanlar ona:“Ey Abdullah’ın babası! Beyt’i tavaf edip de gönlün rahatladı mı?” dediler. Şu cevabı verdi:“Benim hakkımda kötü zanda bulunmuşsunuz. Nefsim elinde olana yemin olsun, Rasûlullah Hudeybiye’de olduğu halde orada bir sene dahi kalacak olsaydım, Rasûlullah Beyt’i tavaf etmedikçe ben de tavaf etmezdim. Kureyş bana Beyt’i tavaf etme teklifini yaptı, fakat ben kabul etmedim.”
Bunun üzerine müslümanlar şöyle dediler: “Rasûlullah aramızda Allah’ı en iyi bilendir ve en güzel zan besleyenimiz de odur.”
Ömer radıyallahu anh ağacın altında biat için Rasûlullah sallallahu aleyhi ve sellem’in elini tutmuştu. el-Ced b. Kays müstesna, bütün müslümanlar ona biat etmişti. Ma’kil b. Yesar da Rasûlullah sallallahu aleyhi ve sellem’in üzerine gelen ağacın dallarını çekiyordu.
Ona ilk bey’at eden kişi ise Esed’li Ebu Sinan idi. Seleme b. el-Ekva ise herkesle beraber başta, ortada ve sonda olmak üzere üç defa biatta bulundu.
Onlar bu halde iken Huzaalı Budeyl b. Verka, bir grup Huzaalı ile birlikte onların yanına geldi. Huzaalılar Tihâme ahalisinden Rasûlullah sallallahu aleyhi ve sellem ile samimi birliktelikleri olan bir kabile idi. Budeyl:“Ben gelirken Ka’b b. Luey ile Amir b. Luey oğulları Hudeybiye’deki suların başında konaklamış idiler. Beraberlerinde (sütlerini azık etmek için kullandıkları) dişi develeri de var. Seninle savaşacaklar ve seni Beyt’e ulaşmaktan alıkoyacaklar.”
Rasûlullah sallallahu aleyhi ve sellem şöyle buyurdu: “Biz kimse ile savaşmak için gelmedik. Biz umre yapmak üzere geldik. Savaş Kureyşlileri zaten yeyip bitirdi ve onlara epey zararı oldu. Eğer arzu ederlerse biz onlara bir müddet tayin ederiz ve onlar da bizi insanlarla (diğer müşriklere davetle) başbaşa bırakırlar. Şâyet (Araplara galip gelirsem ve) onlar da insanların girdikleri (bu dine) girmek isterlerse, bunu yapabilirler. Eğer ben galip gelemezsem onlar da (savaştan yana) rahatlamış olurlar. Eğer savaştan başka bir şey kabul etmezlerse nefsim elinde olana yemin ederim ki ben de ölünceye kadar bu din uğrunda onlarla savaşırım yahut da Allah emrini gerçekleştirir.”
Budeyl: Senin bu söylediklerini onlara bildireceğim, dedi.
Oradan ayrılıp Kureyşlilerin yanına gitti ve şöyle dedi:“Ben şu adamın yanından size geliyorum. Onun bir söz söylediğini duydum. İsterseniz onu size arzedebilirim.”
Ayak takımları: “Ondan bize söz etmeni istemiyoruz”, dediler. Aralarından görüş sahibi kimseler de:“Ne duyduysan bize söyle”, dediler. O da:“Onun, şunları şunları söylediğini duydum”, deyince Urve b. Mesud es-Sakafî şöyle dedi:“Bu adam size iyi bir teklifte bulunuyor. Onu kabul edin. Bırakın da ben onun yanına gideyim.” Bunun üzerine: “Haydi onun yanına git”, dediler.
Urve, Peygamber’in yanına gitti. Onunla konuşmaya koyuldu. Peygamber sallallahu aleyhi ve sellem Budeyl’e söylediklerinin benzerini ona da söyledi. O vakit Urve ona şunları söyledi:“Ya Muhammed! Sen kavminin kökünü kuruttun diyelim. Senden önce Araplardan herhangi bir kimsenin yakınlarını bu şekilde imha ettiğini duydun mu? Eğer başka türlü olacak olursa Allah’a yemin ederim, ben çevrende öyle birtakım yüzler ve öyle sıradan insanlar görüyorum ki, seni bırakıp kaçarlar.”
Ebû Bekir radıyallahu anh ona şunları söyledi: “Sen git Lat putunun bilmem neresini em. Biz mi kaçıp onu bırakacakmışız?” Urve: “Bu kim?” diye sorunca, Ebû Bekir’dir, dediler. Urve dedi ki: “Nefsim elinde olana yemin ederim, eğer senin vakti ile bana yaptığın ve henüz daha sana karşılığını veremediğim bir iyiliğin bulunmasaydı, hiç şüphesiz sana karşılık verirdim.”
Urve Peygamber sallallahu aleyhi ve sellem ile konuşmaya koyuldu. Onunla konuştuğu her seferinde sakalını tutmak için uzanıyordu. Muğîre b. Şu’be de Peygamber sallallahu aleyhi ve sellem’in yanı başında elinde kılıç, başında da miğferi olduğu halde duruyordu. Urve, Peygamber sallallahu aleyhi ve sellem’in sakalından tutmak istediği her seferinde Muğire elindeki kılıcın kabzası ile Urve’nin eline vuruyor ve:“Elini Rasûlullah sallallahu aleyhi ve sellem’in sakalından çek”, diyordu. Urve başını kaldırarak:“Bu da kim?” deyince; Bu, Muğire b. Şube’dir, dediler. Urve dedi ki:“Ey hain! Ben senin yaptığın hainliğin (borcunu ödemek) için çalışıp durmamış mıydım?” Muğire, bir topluluk ile birlikte arkadaşlık etmiş, onları öldürmüş, mallarını almış daha sonra da İslâm’â girmişti.
Peygamber sallallahu aleyhi ve sellem ise ona şöyle buyurmuştu:“Müslüman olmanı kabul ediyorum, ödemen gereken mala gelince benim onunla hiçbir ilgim yok.”
Daha sonra Urve, Rasûlullah sallallahu aleyhi ve sellem’in ashabının durumunu gözetlemeye koyuldu. Peygamber sallallahu aleyhi ve sellem’in ağzından bir şey (tükürük) çıksa mutlaka onlardan birisi onu kapıyor ve yüzüne ve vücuduna sürüyordu. Onlara bir emir verdi mi alelacele emrini yerine getirmek için koşuşuyorlardı. Abdest aldı mı abdest suyunu almak için adeta birbirleri ile vuruşuyorlardı. Konuştu mu huzurunda seslerini kısıyorlardı. Onu tazimlerinden yüzüne uzunca bakamıyorlardı.
Urve arkadaşlarının yanına döndü ve şöyle dedi:“Ey kavmim! Allah’a yemin ederim ki ben Kisra, Kayser ve Necaşi gibi hükümdarların yanına vardım. Allah’a yemin ederim, Muhammed’in ashabının, Muhammed’i tazim ettikleri gibi hiçbir hükümdarın yanındakiler tarafından o şekilde tazim edildiğini görmedim. Allah’a yemin ederim ki o tükürse mutlaka onlardan birisi onu kapıyor ve yüzüne ve vücuduna sürüyor. Onlara bir emir verdi mi alelacele emrini yerine getirmek için koşuşuyorlar. Abdest aldı mı abdest suyunu almak için adeta birbirleri ile vuruşuyor. Konuştu mu huzurunda seslerini kısıyorlar. Onu tazimlerinden yüzüne uzunca bakamıyorlar. O size iyi bir teklifte bulunmuştur. Onu kabul ediniz.”
Bunun üzerine Kinane oğullarından bir adam kalkıp: “Bırakın da onun yanına ben gideyim”, dedi. Kureyş:“Haydi onun yanına git”, dediler.
Kinane oğullarından olan bu kişi, Peygamber sallallahu aleyhi ve sellem’in bulunduğu yere yaklaştığında Rasûlullah sallallahu aleyhi ve sellem şöyle buyurdu:“Bu filandır ve kurbanlık develeri tazim eden bir kavme mensuptur. Bu develeri onun önüne salıverin.” Ashab da telbiye getirip develeri onun önünden geçirerek onu karşıladılar. O da bu durumu görünce:“Subhanallah! Böylelerinin Beyt’e ulaşmalarının engellenmemesi gerekir.” dedi.
Arkadaşlarının yanına dönüp şunları söyledi:“Develere gerdanlıklar takılmış ve işaretlenmiş olduklarını gördüm. Görüşüme göre bunlar Beyt’e ulaşmaktan alıkonulmamalıdır.” Bunun üzerine Mikraz b. Hafs ayağa kalktı ve:“Bırakın onun yanına ben gideyim” deyince, Kureyş:“Haydi git” dediler.
Mikraz görününce Peygamber sallallahu aleyhi ve sellem şöyle buyurdu: “Bu Mikraz b. Hafs’dır. Bu, facir birisidir.” Mikr”z, Rasûlullah sallallahu aleyhi ve sellem ile konuşmaya koyuldu.
Onunla konuşmakta iken Süheyl b. Amr çıkageldi. Peygamber sallallahu aleyhi ve sellem:“Artık işimiz kolaylaştı”, diye buyurdu. Süheyl:“Haydi bizimle senin aranda bir antlaşma yazalım”, dedi.
Bunun üzerine Peygamber sallallahu aleyhi ve sellem katibi çağırdı ve şöyle buyurdu:“Bismillahirrahmanirrahîm, diye yaz.” Süheyl dedi ki: “Rahmân’ı bilmiyoruz, fakat Allah’ın ne olduğunu biliyoruz. O bakımdan daha önceden yazılan şekilde “Bismikellahumme” diye yaz.”
Müslümanlar:“Allah’a yemin olsun bunu yazmayız. Bismillahirrahmanirrahîm’den başkasını kabul etmeyiz”, dediler.
Peygamber sallallahu aleyhi ve sellem:“Bismikellahumme diye yaz” diye buyurdu. Sonra:“Bu, Rasûlullah Muhammed’in... ittifak ettiği hususlardır” diye yaz, buyurdu.
Bunun üzerine Süheyl, şöyle dedi:“Allah’a yemin ederim senin Allah’ın Rasûlü olduğunu bilmiş olsaydık, biz seni Beytullah’tan alıkoymaz ve seninle savaşmazdık. Ama bunun yerine Abdullah oğlu Muhammed yaz.”
Peygamber sallallahu aleyhi ve sellem şöyle buyurdu: “Beni yalanlasanız dahi ben Allah’ın Rasûlüyüm. Muhammed’in oğlu Abdullah diye yaz.” Peygamber sallallahu aleyhi ve sellem şöyle buyurdu: “Beyt’i tavaf etmemize izin vereceksiniz.”
Süheyl dedi ki: “Allah’a yemin olsun, Araplar bizim hakkımızda zor ve baskı ile isteneni kabul ettiler, diye konuşmalarına fırsat vermek istemiyoruz. Ancak sen gelecek yıl tavaf edebilirsin.” Bu şekilde yazıldı. Bunun üzerine Süheyl şunları söyledi:“Bizden sana bir adam gelecek olursa o senin dinin üzere olsa dahi mutlaka onu bize geri vereceksin.”
Müslümanlar dediler ki: “Subhanallah! O müslüman olarak gelmişse müşriklere nasıl geri verilebilir?”
Tam bu esnada Süheyl’in oğlu Ebu Cendel, zincire vurulmuş ve zincirlerini sürükler bir halde geldi. Mekke’nin aşağı taraflarından çıkıp gelmiş ve kendisini müslümanların arasına atmıştı. Süheyl dedi ki:“Ey Muhammed! İşte bu, seninle yaptığımız anlaşma gereği bize vermen gereken ilk kişidir.”
Peygamber sallallahu aleyhi ve sellem: “Henüz antlaşmanın yazımı bitmedi” diye buyurduğu halde Süheyl şöyle dedi: “Allah’a yemin ederim, o takdirde seninle hiçbir hususta anlaşıp barış yapmam.”
Peygamber sallallahu aleyhi ve sellem: “Onu benim için bırak” dediyse de babası: “Onu asla bırakmam”, dedi. Peygamber tekrar:“Bırak onu” dediyse de babası: “Yapmayacağım”, dedi. Bu sefer Mikraz:“Biz bu antlaşmayı yapıp bitirmiştik” diye itiraz etti.
Ebu Cendel:“Ey müslümanlar! Ben müslüman olarak gelmişken müşriklere geri mi verileceğim? Çektiklerimi görmüyor musunuz?” dedi. Ebu Cendel, Allah yolunda ağır işkencelere maruz kalmıştı.
Ömer el-Hattab der ki:“Allah’a yemin ederim ki İslâm’a girdiğim günden itibaren yalnız o gün içime şüphe düşmüştü. Bunun üzerine Peygamber sallallahu aleyhi ve sellem’e gittim ve: Ey Allah’ın Rasûlü, dedim. Sen Allah’ın peygamberi değil misin? O: “Evet” buyurdu. Peki biz hak üzere değil miyiz? Düşmanlarımız da batıl üzere değiller mi? dedim. “Evet”, buyurdu. Peki, Allah bizimle düşmanlarımız arasında hüküm vermeden, ne diye dinimiz konusunda aşağılanmayı kabul ediyor ve bu halde geri dönüyoruz?” Şöyle buyurdu: “Ben Allah’ın Rasûlüyüm. O bana yardım edecektir. Ben O’na asla isyan etmem.” Bu sefer şöyle dedim: Sen bizlere Beyt’e gideceğiz ve Beyt’i tavaf edeceğiz, diye söylemiyor muydun? O da:“Evet; ama ben bu sene Beyt’e gideceğiz diye bir şey söyledim mi sana?” Ben de: Hayır, dedim. Bunun üzerine:“Hiç şüphesiz sen Beyt’e gideceksin ve orayı tavaf edeceksin”, dedi. Bu sefer Ebu Bekir’in yanına gittim. Rasûlullah sallallahu aleyhi ve sellem’e söylediklerimi ona da söyledim. Ebu Bekir radıyallahu anh, aynen Rasûlullah sallallahu aleyhi ve sellem gibi cevap verdi ve şunları ekledi:“Sen ölünceye kadar onun emrinin dışına çıkma! Allah’a andolsun ki o, hak üzeredir.” Bu tavrımdan dolayı (kefaret olsun diye) pek çok ameller işledim.”
Antlaşmanın yazılması bitince Rasûlullah sallallahu aleyhi ve sellem şöyle buyurdu:“Haydi kalkın ve kurbanlıklarınızı kesin. Sonra da tıraş olun.”
Allah’a andolsun ki bu sözlerini üç defa tekrarlamasına rağmen onlardan bir kişi dahi yerinden kalkmadı. Kimse ayağa kalkmayınca Peygamber sallallahu aleyhi ve sellem, Ümmü Seleme radıyallahu anha’nın yanına girdi. İnsanların bu tutumlarını ona anlatınca:“Ey Allah’ın Rasûlü, bu işi yapmalarını istiyor musun? Dışarı çık, kimseye tek bir kelime söylemeksizin git develerini kes. Sonra da berberini çağır, senin saçlarını tıraş etsin”, dedi.
Peygamber sallallahu aleyhi ve sellem de kalktı dışarı çıktı, kimse ile konuşmaksızın develerini kesti ve daha sonra berberini çağırdı ve berberi saçlarını tıraş etti. Peygamber’in bu davranışını görenler de kalktılar, develerini kestiler ve biri diğerini tıraş etmeye başladı. Öyle ki kederden dolayı nerede ise birbirlerini keseceklerdi.
Daha sonra iman etmiş birtakım kadınlar geldiler. Bunun üzerine Yüce Allah:“Ey iman edenler! Mü’min kadınlar hicret etmiş olarak size geldiklerinde onları imtihan edin... Kâfir kadınları da nikâhınız altında tutmayın”(el-Mümtehine, 60/10) ayetini indirdi. O gün Ömer radıyallahu anh nikahı altında bulunan müşrik iki kadını boşadı. Bunlardan birisi ile Muaviye, diğeri ile Savfan bin Umeyye evlendi.
Daha sonra Peygamber (ashabı ile birlikte) Medine’ye geri döndü. Dönüşünde Yüce Allah:“Gerçekten biz sana apaçık bir fetih ihsan ettik” buyruğunu surenin sonuna kadar indirdi. Ömer radıyallahu anh: Ey Allah’ın Rasûlü, bu bir fetih midir?, diye sorunca o:“Evet”, dedi. Sahabe: “Ne mutlu sana ya Rasûlullah! Peki, bizim için ne var?” deyince Yüce Allah da: “İmanlarına iman katmaları için mü’minlerin kalbine sekinetini/huzurunu indiren O’dur...” âyetini indirdi.[1]
Fetih Sûresi’nin tefsiri burada sona ermektedir. Yüce Allah’a hamd-u senâlar olsun. Peygamberimiz Muhammed’e, onun aile halkına ve ashabına da salât ve selâm olsun.
***
مُّحَمَّدٌ رَّسُولُ اللَّـهِ (Muhammad is the Messenger of Allah...48:29). The general style of the Qur'an is that, instead of referring to the Holy Prophet ﷺ by his name, he is normally called by one or another of his characteristic or attributive names especially in vocative cases, as for example, ya ayyuhan-nabiyyu, ya ayyuhar-rasulu, ya ayyuhal-muzzammilu and so on, unlike other prophets who are addressed by their personal names, as for instance, ya ibrahimu, ya musa, ya ` isa. The Holy Prophet ﷺ is addressed four times only in the entire Qur'an by his personal name Muhammad. This is done only where there is a special reason for it. Here the reason is that when at Hudaibiyah, the Peace Treaty was being written, the unbelievers had objected to the use of the characteristic or attributive name [ rasulul-lah ] with the personal name of the Messenger of Allah. The pagan Quraish wiped off Muhammad rasul-ul-lah, and insisted that it be replaced with Muhammad Ibn ` Abdullah. By the command of Allah, the Messenger accepted it. However, Allah on this occasion, in the Qur'an, especially attached the characteristic phrase rasulul-lah [ Messenger of Allah ] to his personal name [ Muhammad ] and thus entrenched it permanently in His Last Book, the Holy Qur'an, so that it will be written and recited like that until the Judgment Day.
وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ ۖ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِّنَ اللَّـهِ وَرِضْوَانًا those who are with him are hard against the disbelievers, compassionate among themselves; you will see them bowing down in ruku', prostrating in sajdah, seeking bounty from Allah and (His) good pleasure;.... 48:29). From this point onwards the merits of the noble Companions ؓ of the Holy Prophet ﷺ are described. Although the immediate addressees of the verse are the noble participants of Hudaibiyah and bai` at-ur-Ridwan. But on account of the generality of words, all blessed Companions ؓ are included in the description, because a sahabi or Companion is one who embraced Islam, saw the Holy Prophet ﷺ and accompanied him, even for a short time.
The Qualities, Merits and Special Marks of the Noble Companions ؓ
Allah Ta` ala, on this occasion, describes the messenger-ship of the Holy Prophet ﷺ ، and makes a prophecy to the effect that not only would Islam prevail in Arabia, but would also eventually triumph over all other religions. In addition, He has described the qualities, the merits and the special marks of the noble Companions ؓ . The severe test which they had to undergo at the time of the Treaty of Hudaibiyah has also been described. The passage describes that they never wavered from the path of rectitude despite the fact that the Treaty was against their firm belief and heart-felt emotions, and despite the fact that they could not enter the sacred Mosque, and had to return without performing ` Umrah. In these unfavourable circumstances, they displayed an unusual obedience of the Holy Prophet ﷺ and their strength of faith. The blessed Companions ؓ have been described here fully, because the Holy Prophet ﷺ is the Final Messenger and there shall be no prophet or messenger after him. He left behind him the Book of Allah and the paradigm of noble Companions ؓ to follow. Specific injunctions have been laid down to emulate their pattern of life. Therefore, the Qur'an too describes the merits of the blessed Companions ؓ ، and encourages and emphasizes to follow their model of life.
The first quality of the Companions ؓ mentioned here is that they are hard against the unbelievers, and merciful to one another. It was proven time and again that they were harsh against the unbelievers. They sacrificed all their ethnic and tribal relations for the sake of Islam. This was especially demonstrated on the occasion of Hudaibiyah. The tenderness of the blessed Companions was especially demonstrated when Islamic brotherhood [ mu` akhat ] was created between muhajirs [ emigrants from Makkah ] and ansar [ helpers from Madinah ]. Ansar invited the muhajirin to share with them in their holdings. The Qur'an describes this quality of the blessed Companions ؓ first, because nothing they practiced - whether friendship or enmity, love or hatred - was for any selfish reasons. Everything was for the sake of Allah and His Messenger - and this is the highest degree of perfect faith. In a Hadith recorded by Bukhari, the Holy Prophet ﷺ has said,
مَن آحبّ اللہ و ابغض للہ فقد استکمل ایمانہ
"He who loves for the sake of Allah and hates for the sake of Allah has attained the highest degree of faith."
This means that anyone who has subjugated his friendship, love, hatred and enmity under the Will of Allah has perfected his faith. This clarifies another point: The Companions' being hard against the unbelievers does not imply that they were never tender towards any non-believer. In fact it means that where Allah and His Messenger enjoins them to be hard against the non-believers, they would simply comply without taking into account the relations of kinship or friendship. As far as kind and equitable dealing with them is concerned, the Qur'an itself promulgates:
لَّا يَنْهَاكُمُ اللَّـهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُم مِّن دِيَارِكُمْ
"Allah does not forbid you from those who did not fight you on account of faith, and did not expel you from your homes, that you do good to them, and deal justly with them." (60:8).
There is a large number of incidents where Allah's Messenger ﷺ and the blessed Companions ؓ displayed their kindness and compassion to the helpless and needy unbelievers. Treating them with justice and equity is the general injunction of Islam. No activity flouting justice and equity is permissible even in the field of pitched battle.
The second quality of the blessed Companions ؓ is that they are generally preoccupied with bowing and prostrating. The first quality is the mark of their perfection in faith and the second quality is the mark of their perfection in deeds, because salah is the most meritorious of all the good deeds.
سِيمَاهُمْ فِي وُجُوهِهِم مِّنْ أَثَرِ السُّجُودِ (their distinguishing feature is on their faces from the effect of sajdah (prostration)....48:29). That is to say, salah has become such a permanent routine of their life that the special effects of salah and sajdah are evident on their faces. These distinguishing features do not necessarily refer to any physical sign on the forehead on account of constant prostration. This in fact refers to the light and brightness that is reflected naturally on the faces of the devout as a result of humility, meekness and gentleness of disposition. Particularly this is one of the effects that follow from offering tahajjud salah regularly. It is recorded in Ibn Majah on the authority of Syyidna Jabir ؓ that the Holy Prophet ﷺ has said,
من کثر صلوٰتہ بالّیل حسن وجھہ بالنّھار
"He who offers his salah abundantly at night, his face looks good during the day."
Hadrat Hasan Basri (رح) has said that the "features" in the verse refer to the light that the faces of those who pray will emit on the Day of Judgement.
ذَٰلِكَ مَثَلُهُمْ فِي التَّوْرَاةِ ۚ وَمَثَلُهُمْ فِي الْإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَىٰ عَلَىٰ سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ ۗ وَعَدَ اللَّـهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا
(This is their description in the Torah; and their description in the Injil is: like a sown crop that brings forth its shoot, then makes it strong, then it grows thick and stands straight on its stem, looking good to the farmers, so that He may enrage the disbelievers through them. Allah has promised forgiveness and a huge reward to those of them who believe and do good deeds.... 48:29)
This part of the verse states the description of the noble Companions ؓ given above about the light of their prostration and prayers on their forehead is the same description as was given in the Torah for the Companions of the Holy Prophet ﷺ ،. And another parable of them is put in the Gospel [ injil ]: When a farmer sows a seed in his field, it grows over a period of time - especially so that it changes from its original form into a form which is at first weak like a thin needle, then it develops into branches getting stronger, larger and more complicated. Eventually when it is fully grown, it is the strongest of shrubs and becomes a tree. Likewise the Companions ؓ of the Holy Prophet ﷺ in the beginning were very few. At one time, besides the Holy Prophet ﷺ there were only three Muslims: Among men, Sayyidna Abu Bakr As-Siddiq ؓ ; among women, Sayyidah Khadijah ؓ ; and among children, Sayyidna ` Ali ؓ . Gradually, but progressively, the strength of the Muslims continued to grow, so much so that the number of the noble Companions who performed the farewell pilgrimage with the Holy Prophet ﷺ is said to be about One hundred and fifty thousand (150, 000).
There are three possibilities in this verse: First, the grammatical pause be observed at فِي التَّوْرَاةِ fit-tawrah in which case it will mean that the previous likeness, that is, the light of the faces is described in the Torah. In this case, a grammatical pause would not be observed at fil-injil, but one should proceed without stopping, and it will mean that the parable of the noble Companions in the Gospel is like a field or tree which at the beginning is very weak but gradually it grows strong.
The second possibility is that the pause be observed at فِي الْإِنجِيلِ fil-injil rather than at فِی التَّورَاتِہ fit-tawrah, in which case the meaning would be that the description of the light of their faces is found both in Torah and the Gospel, as here in the Qur'an. Then كَزَرْعٍ ka-zar-'in "like a sown crop" may be treated as a separate parable.
The third possibility is that the statement does not end at fit-tawrah nor at fil injil. In this case dhalika, the demonstrative pronoun, would point to the next parable, and it would mean that the description of the Companions ؓ is given in both the Torah and the Gospel "like a sown crop". If the Torah and the Gospel had been intact in their original form, we could have compared the parables as given in those books with those given here in the Qur'an and determined its exact meaning. However, the present-day Torah and the Gospel have been subjected to many alterations and distortions. Therefore, its true import cannot be determined with any degree of certainty. Nevertheless, most -commentators prefer the first possibility according to which the first description is found in the Torah and the second parable is found in the Gospel. Imam Baghawi says that this description of the noble Companions ؓ is found in the Gospel in the following way: At the beginning they will be few in number, then the number will grow and become strong. Qatadah quotes from the Injil as follows: "Such a people will emerge who will grow like a crop; they will enjoin good works and forbid evil works" (Mazhari). Despite changes in the present-day Torah and Gospel, the following prophecy is found:
"He said: The Lord came from Mount Sinai; and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them. Yea, he loved the people; all his saints are in thy hand: and they sat down at thy feet; every one shall receive of thy words." [ Deut. 33:2]
As pointed out earlier, at the time of the conquest of Makkah there were 10, 000 Companions ؓ who entered the City of Khalil Ibrahim (علیہ السلام) (Makkah) with the embodiment of light [ Prophet Muhammad ﷺ ] whose advent was from the mount Paran (in which the Cave of Hira' is situated). The expression "in his hand will be a fiery sacrosanct law [ Shari` ah ] " probably refers to أَشِدَّاءُ عَلَى الْكُفَّارِ "hard against the unbelievers". The expression "he will love his people" is understood to refer رُحَمَاءُ بَيْنَهُمْ "compassionate to one another". The details are set out together with other references in a work Izhar-ul-liaq, Vol. 3/chap.6: p.256. This book was written by Maulana Rahmatullah Kairanwi against the Priest Fonder. In this book, the parable of Injil is qouted as follows:
Another parable put forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof. [ Matthew 13:31-32]
The following passage is quoted from Mark 4:26 in Izhar-ul-haq, Vol 3/chap 6:p. 310:
And he said, so is the kingdom of God, as if a man should cast seed into the ground; And should sleep, rise night and day, and the seed should spring and grow up, he knoweth not how. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come. (Mark 4: 27-29) ()
(). These quotations are taken from King James Version of the Bible.
The expression "kingdom of heaven" on various occasions in the Gospel seems to refer to the Final Messenger. Allah knows best!
لِيَغِيظَ بِهِمُ الْكُفَّارَ (...so that He may enrage the disbelievers through them...48:29). That is, Allah has characterized the blessed Companions ؓ by some noble qualities. He made them strong after being weak and multiplied them into large numbers after being small in numbers. Seeing the growth and expansion of Islam and Muslims, the unbelievers became furious and any towards them, and envious of them, burning in the fire of jealousy. Abu ` Urwah Zubairi says he was sitting in one of the sessions of Imam Malik when a person uttered a belittling statement against the blessed Companions ؓ . The Imam recited this entire verse. When he came to the clause "so that He may enrage the disbelievers through them. [ 29] ", he said this warning will apply to anyone who belittles the blessed Companions (Qurtubi). The Imam did not say that such a person would become kafir, however he said that the warning applies to such a person. It means that the conduct of such a person will be like that of unbelievers.
وَعَدَ اللَّـهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا (Allah has promised forgiveness and a huge reward to those of them who believe and do good deeds...48:29). The preposition min in the prepositional phrase min-hum is by consensus of Qur'anic scholarly opinion an explicative or min lil-bayan or tabyin. Therefore, it means that it is Allah's promise to those Muslims who are selfless in faith and strong in character that He will forgive them and give them a great reward. The preposition min serves to make clear and explains that all the blessed Companions ؓ without any exception - believe and do deeds of righteousness. The second point this verse clarifies is that Allah has promised them all without any exception forgiveness and a mighty reward. Min lil-bayan or tabyin is frequently used in the Qur'an. For example, the command in [ 22:30] فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ "So, refrain from the filth of the idols and refrain from a word of falsehood" (22:30). In this clause, the preposition min explicates the obscure noun رِّجْسَ rijs as referring to the "idols". Likewise the prepositional phrase min-hum here is explicative of "those who believe". Rawafid, however, treat the preposition min as partitive denoting a part as distinct from the whole - meaning the promise of forgiveness and mighty reward applies only to a part of those who believed and worked deeds of righteousness. This is completely incompatible with the context and in conflict with the above verses. This verse undoubtedly comprehends all the blessed Companions ؓ . However, the immediate application of this verse is to the participants of Hudaibiyah and the Pledge of Ridwan. In the preceding verses Allah has announced that they have incurred His pleasure:
لَّقَدْ رَضِيَ اللَّـهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ
Allah was pleased with the believers when they were pledging allegiance with you by placing their hands in your hands under the tree,... " (18)
This verse is a guarantee that they wi11 all be firmly established in their faith and righteousness, because Allah is All-knowing and Well-Aware of what is going to happen. If Allah knows that anyone at anytime will turn away from the faith, He will never announce about His pleasure. Ibn ` Abdul Barr, quoting this verse in the introduction to his book isti'ab, writes:
و من ؓ لم یسخط علیہ ابداً
"He with whom Allah is pleased, He will never be displeased with him.".
On the basis of this verse, the Holy Prophet ﷺ said that no one from among the participants of the Pledge of Ridwan will ever enter the Fire. It is absolutely invalid to exclude some of those who were originally promised forgiveness and a mighty reward. Hence there is unanimity among ummah on the point that all the noble Companions are impartial, unbiased and worthy of confidence.
All Companions ؓ Are Inmates of Paradise: Their Sins Are Forgiven and to Belittle them is a Major Sin
Many verses of the Qur'an bear testimony to this fact. Some of the verses are part of this Surah. For instance,
لَّقَدْ رَضِيَ اللَّـهُ عَنِ الْمُؤْمِنِينَ
"Allah was pleased with the believers...48:29"
and
أَلْزَمَهُمْ كَلِمَةَ التَّقْوَىٰ وَكَانُوا أَحَقَّ بِهَا وَأَهْلَهَا
"...and made them stick to the word of piety, and they were very much entitled to it, and competent for it.". (48:26)
Besides, in several verses scattered in various other Surahs the same position has been affirmed for all the Companions:
يَوْمَ لَا يُخْزِي اللَّـهُ النَّبِيَّ وَالَّذِينَ آمَنُوا مَعَهُ
"on the Day when Allah will not disgrace the Prophet and those who believed with him." [ 66:8]
وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللَّـهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ "As for the first and foremost of the Emigrants and the Supporters, and those who followed them in goodness, Allah is pleased with them, and they are pleased with him; and He prepared for them gardens beneath which rivers flow... "[ 9:100]
And in Surah Al-Hadid, Allah has promised the Companions ؓ as follows:
وَكُلًّا وَعَدَ اللَّـهُ الْحُسْنَىٰ
"...Allah has promised Husna (the good) for each." (57:10)
And about Husna it is said in Surah Anbiya':
إِنَّ الَّذِينَ سَبَقَتْ لَهُم مِّنَّا الْحُسْنَىٰ أُولَـٰئِكَ عَنْهَا مُبْعَدُونَ
Surely, those for whom the good (news) from Us has come earlier shall be kept far away from it (the Hell) [ 21: 101]
The Holy Prophet ﷺ is reported to have said:
خیر القرون قرنی ثمّ الّذین یلونھم ثمّ الذین یلونھم
"The best of generations is my generation, then that which follows it immediately and then that which follows it immediately (Bukhari)."
In a Hadith the Holy Prophet ﷺ is reported to have said: "Do not revile my Companions, for if one of you contributed as much gold as the mount 'Uhud, it would not amount to as much as the mudd of one of them, or half of it (Bukhari). A mudd in Arabia was a measure which, according to the Hanafi school of Fiqh, is equal to 1.032 litre or 815.39 grams and, according to the other three major schools, it is equal to O. 687 litre or 543 grams. Bazzar records with a sound chain of transmitters that Holy Prophet ﷺ is reported to have said: "Of all the people in the entire world Allah has chosen my Companions, and of all the Companions He has particularly chosen four for me - Abu Bakr, ` Umar, ` Uthman and ` Ali. (See Jam`-ul-Fawa'd)
There is a Hadith recorded in Tirmidhi on the authority of ` Abdullah Ibn Mughaffal. In it the Holy Prophet ﷺ said:
اللہ اللہ فی اصحابی لا تتّخذوھم غرضا من بعدی فمن احبّھم فبحبّی احبّھم و من ابغضھم فببغضی ابغضھم و من اٰذاھم فقد اذانی فقد اذی اللہ و من اذی اللہ فیوشک ان یأخذہ (رواہ الترمذی عن عبداللہ بن المغفل از جمع الفوایٔد)
"Fear Allah, fear Allah regarding my Companions! Do not make them a target of your criticism after me. He who loves them does so on account of my love; he who hates them does so on account of hating me; and he who injures them has injured me, and he who injures me has injured Allah. He who intends to injure Allah will soon be punished by Him."
I have written a book entitled maqam-e-sahabah in which I have collected relevant Qur'anic verses and Prophetic Traditions pertaining to the status of the Companions. This book has already been published in Urdu. The 'Ummah is unanimous on the point that all the blessed Companions ؓ are righteous and worthy of confidence. The book deals elaborately with their disagreements and the civil wars that took place among them. It also explains how a Muslim critic should deal with the differences of the sahabah and whether it should be made a subject of debate and investigation or one should avoid commenting on them. Some of these issues to the degree necessary have been included in the commentary of Surah Muhammad. Please refer to the relevant section there. Allah's help is sought and on Him is our reliance!
Al-hamdulillah
The Commentary on
Surah Al-Fath
Ends here
Muħammed, il Messaggero di Allāh e i suoi che lo accompagnano, sono duri contro i combattenti miscredenti, ma sono misericordiosi e benevoli tra di loro; puoi vederli, o osservatore, inchinati e prostrati ad Allāh, gloria Sua, chiedendo ad Allāh di concedere loro il perdono e la generosa ricompensa, e che sia compiaciuto di loro; i loro visi sono marcati dai segni della prostrazione, dalla guida, dalla perseveranza e dalla luce della Preghiera. Queste sono le caratteristiche descritte nella Torāh, Libro rivelato a Mūsā, pace a lui; ma il loro esempio contenuto nel Vangelo, Libro rivelato a ‘Īsā, pace a lui, è che essi cooperino perfettamente, come un campo di grano che germoglia, dapprima composto da piccoli germogli, e che poi diventa forte e maturo, il quale irrighiamo, e la cui forza e perfezione compiace gli agricoltori, affinché Allāh faccia invidia ai miscredenti con la loro forza e fermezza. Allāh ha promesso a coloro che hanno creduto in Allāh e che hanno compiuto opere buone di amicizia, il perdono dei loro peccati e che non saranno interrogati a riguardo, e una grande ricompensa, presso di Lui, ovvero il Paradiso.
Muhammad is the Messenger of Allah, and his companions are strict against the combatant disbelievers and merciful, affectionate and friendly among themselves. O onlooker! You will see them bowing and prostrating, seeking from Allah that He grace them with forgiveness, a generous reward and that He becomes pleased with them. Their mark is on their faces as a result of prostrating in obedience to Allah. That is how they have been described by the Torah: the book that was revealed to Moses (peace be upon him). As for their mention in the Gospel which was revealed to Jesus, it is that they are likened in their assisting one another and perfection like crops that have emerged as small, then strengthened and stood straight up, pleasing the farmers with their strength and perfection. It is so that the disbelievers are angered by the strength, steadfastness and perfection they see within them. And Allah has promised those of the companions who have faith in Him and do good deeds forgiveness for their sins - they will not be taken to account over them, and a great reward from Himself i.e. Paradise.
Muhammad adalah utusan Allah dan para sahabatnya yang bersama beliau keras terhadap orang-orang kafir yang memerangi Islam dan saling berkasih sayang di antara mereka, mereka saling berlemah-lembut, mencintai, dan saling menyayangi. Engkau lihat -wahai orang yang memperhatikan- mereka rukuk dan sujud untuk Allah -Subḥānahu- sembari meminta kepada Allah agar menganugerahkan kepada mereka ampunan dan pahala yang baik serta meridai mereka. Tanda mereka terdapat di wajah mereka dari bekas sujud berupa munculnya rona keteduhan, kewibawaan, dan cahaya salat di wajah mereka. Demikianlah kriteria mereka sebagaimana yang disebutkan di dalam Taurat, satu kitab yang diturunkan kepada Musa -'alaihissalām-. Adapun permisalan mereka di Injil, satu kitab yang diturunkan kepada Isa -'alaihissalām-, yaitu bahwa mereka dalam hal bekerja sama dan kesempurnaan seperti tanaman yang mengeluarkan tunas kecilnya, lalu menjadi kuat dan menjadi tegak di atas batangnya. Kekuatannya dan kesempurnaannya menyenangkan bagi orang-orang yang menanamnya karena Allah ingin membuat orang-orang kafir jengkel dengan mereka tatkala melihat kekuatan, keteguhan, dan kesempurnaan yang ada pada mereka. Allah menjanjikan kepada orang-orang yang beriman kepada-Nya dan mengerjakan amal saleh dari kalangan para sahabat ampunan atas dosa-dosa mereka, sehingga mereka tidak disiksa karena dosa-dosa mereka dan Dia menjanjikan mereka pahala yang besar dari sisi-Nya, yaitu surga.
