Hỡi những người có đức tin nơi Allah, các ngươi hãy đi theo những gì Ngài ban sắc lệnh, chớ qua mặt Ngài và Thiên Sứ của Ngài bằng lời nói hay hành động. Các ngươi hãy kính sợ Allah bằng cách thực hiện và chấp hành các mệnh lệnh của Ngài cũng như những gì Ngài ngăn cấm. Quả thật Allah là Đấng nghe rõ toàn bộ lời nói của các ngươi và thông toàn tất cả những hành động của các ngươi; không có bất cứ điều gì có thể nằm ngoài tầm kiểm soát của Ngài, và rồi đây Ngày sẽ tưởng thưởng xứng đáng cho mọi việc làm của các ngươi.
Ustedes que creen en Al-lah y siguen lo que Él legisla, no se pongan por encima de Al-lah ni de Su Mensajero en palabra o acción, y sean temerosos de Al-lah al cumplir Sus mandamientos y absténganse de lo que Él ha prohibido. Al-lah escucha sus palabras y tiene conocimiento de sus acciones. No pasa por alto ninguna de ellas y pronto recibirán su recompensa.
O those who have faith in Allah and follow whatever He legislates! Do not precede Allah or His Messenger in speech or action, and be mindful of Allah by fulfilling His commands and refrain from that which He has prohibited. Indeed, Allah is hearing of your statements, aware of your actions. He does not miss any of them and will soon requite you for them.
Wahai orang-orang yang beriman kepada Allah dan mengikuti syariat-Nya! Janganlah kalian mendahului Allah dan Rasul-Nya dengan ucapan atau perbuatan dan bertakwalah kepada Allah dengan menaati segala perintah-Nya dan menjauhi segala larangan-Nya. Sesungguhnya Allah Maha Mendengar segala ucapan kalian dan Maha Mengetahui segala perbuatan kalian, tidak ada sedikit pun dari perbuatan kalian yang luput dari-Nya, dan Dia akan membalas kalian karenanya.
Which was revealed in Al-Madinah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Prohibition of making a Decision in advance of Allah and His Messenger; ordering Respect towards the Prophet
In these Ayat, Allah the Exalted teaches His faithful servants the good manners they should observe with the Messenger ﷺ, which are respect, honor and esteem. Allah the Exalted and Most Honored said,
يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تُقَدِّمُواْ بَيْنَ يَدَىِ اللَّهِ وَرَسُولِهِ
(O you who believe! Make not (a decision) in advance before Allah and His Messenger,) meaning, do not rush in making decisions before him, rather, follow his lead in all matters. `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, commented;
لاَ تُقَدِّمُواْ بَيْنَ يَدَىِ اللَّهِ وَرَسُولِهِ
(Make not (a decision) in advance before Allah and His Messenger,) "Do not say anything that contradicts the Qur'an and Sunnah." Qatadah commented, "We were told that some people used to say, `Revelation should be sent down about such and such matters,' and, `such and such practices should be rendered allowed.' Allah the Exalted disliked this attitude." Allah said,
وَاتَّقُواْ اللَّهَ
(and have Taqwa of Allah.) meaning, `in what He has ordered you;'
إِنَّ اللَّهَ سَمِيعٌ
(Verily, Allah is Hearing,) `your statements,'
عَلِيمٌ
(Knowing.) `your intentions.' Allah said,
يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَرْفَعُواْ أَصْوَتَكُمْ فَوْقَ صَوْتِ النَّبِىِّ
(O you who believe! Raise not your voices above the voice of the Prophet,) This contains another kind of favorable behavior. Allah the Exalted is teaching the believers that they should not raise their voices above the voice of the Prophet . It was stated that this Ayah was revealed about Abu Bakr and `Umar. Al-Bukhari recorded that Ibn Abi Mulaykah said, "The two righteous ones, Abu Bakr and `Umar, almost earned destruction when they raised their voices before the Prophet who was receiving the delegation of Bani Tamim. One of them recommended Al-Aqra` bin Habis the member of the Banu Mujashi` while the other recommended another man. Nafi` (a subnarrator) said: "I don't remember his name." Abu Bakr said to `Umar, `You only wanted to contradict me,' while `Umar said, `I did not intend to contradict you.' Their voices then became loud, thereupon Allah the Exalted sent down this Ayah,
يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَرْفَعُواْ أَصْوَتَكُمْ فَوْقَ صَوْتِ النَّبِىِّ وَلاَ تَجْهَرُواْ لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَن تَحْبَطَ أَعْمَـلُكُمْ وَأَنتُمْ لاَ تَشْعُرُونَ
(O you who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk as you speak aloud to one another, lest your deeds should be thwarted while you perceive not.)" `Abdullah bin Az-Zubayr said, "After that, `Umar's voice was so low that the Messenger of Allah ﷺ had to ask him to repeat what he said so that he could understand what he was saying to him." `Abdullah bin Az-Zubayr did not mention the same regarding his father, Abu Bakr, may Allah be pleased with him. Muslim did not collect this Hadith. In another narration collected by Al-Bukhari, he said that a delegation from the tribe of Banu Tamim came to the Prophet and that Abu Bakr recommended Al-Qa`qa` bin Ma`bad to be appointed as their leader, while `Umar recommended Al-Aqra` bin Habis. Muslim did not collect this narration. Al-Bukhari recorded that Anas bin Malik said, "The Prophet missed Thabit bin Qays and a man said, `O Allah's Messenger! I will find out about his news.' That man went to Thabit and found him sitting at home with his head lowered and asked him, `What is the matter' Thabit said, `An evil matter!' And he said that he used to raise his voice above the voice of the Prophet . He feared that his good deeds would be useless and he would be among the people of the Fire. The man went back to the Prophet and conveyed Thabit's statement and returned to Thabit with a wonderfully good news. The Prophet said,
«اذْهَبْ إِلَيْهِ فَقُلْ لَهُ: إِنَّكَ لَسْتَ مِنْ أَهْلِ النَّارِ، وَلَكِنَّكَ مِنْ أَهْلِ الْجَنَّة»
(Go back to him and tell him this news; you are not among the people of the Fire. Rather, you are among the dwellers of Paradise.)" Al-Bukhari collected this Hadith with this wording. Imam Ahmad recorded that Anas bin Malik said, "When this Ayah was revealed,
يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَرْفَعُواْ أَصْوَتَكُمْ فَوْقَ صَوْتِ النَّبِىِّ
(O you who believe! Raise not your voices above the voice of the Prophet), until,
وَأَنتُمْ لاَ تَشْعُرُونَ
(while you perceive not), Thabit bin Qays bin Ash-Shammas, whose voice was loud, said, `I was the one who raised his voice above the voice of Allah's Messenger ﷺ. I am among the dwellers of the Fire. My good deeds have been done in vain.' He remained in his house feeling distressed, and the Messenger of Allah ﷺ noticed his absence. So some men went to Thabit and said to him, `The Prophet noticed your absence. What is the matter with you' Thabit said, `I used to raise my voice above the voice of the Prophet and speak loudly in front of him. My deeds have been rendered useless and I am among the people of the Fire.' They went to the Prophet and told him what Thabit said and the Prophet said,
«لَا، بَلْ هُوَ مِنْ أَهْلِ الْجَنَّة»
(Nay, he is among the dwellers of Paradise.)" Anas commented, "We used to see Thabit walk among us knowing that he was (to be) among the dwellers of Paradise. During the battle of Yamamah, our forces suffered retreat. Suddenly, Thabit bin Qays bin Shammas came, having put on his Hanut and shrouds, and said, `The worst habit is the one you acquire from your enemy and do not set a bad example for your companions.' And he went on fighting until he was martyred, may Allah be pleased with him." Allah then prohibited speaking to the Prophet in a loud voice, just as one speaks loudly to another in a way that offends him. Instead, they were required to speak to him in terms of respect, honor and calmness. This is why Allah the Exalted and Most Honored said,
وَلاَ تَجْهَرُواْ لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ
(nor speak aloud to him in talk as you speak aloud to one another,) just as He said in another Ayah,
لاَّ تَجْعَلُواْ دُعَآءَ الرَّسُولِ بَيْنَكُمْ كَدُعَآءِ بَعْضِكُمْ بَعْضاً
(Make not the calling of the Messenger among you as your calling one of another.) (24:63) Allah's statement,
أَن تَحْبَطَ أَعْمَـلُكُمْ وَأَنتُمْ لاَ تَشْعُرُونَ
(lest your deeds should be thwarted while you perceive not.) means, `We ordered you to refrain from raising your voices to the Prophet , so that he will not get angry with you, because in doing so, you will also anger Allah.' The good deeds of he who caused the Prophet's anger will become useless without him even knowing. In the Sahih, there is a Hadith that states,
«إِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ رِضْوَانِ اللهِ تَعَالَى لَا يُلْقِي لَهَا بَالًا، يُكْتَبُ لَهُ بِهَا الْجَنَّةُ، وَإِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ سَخَطِ اللهِ تَعَالَى لَا يُلْقِي لَهَا بَالًا، يَهْوِي بِهَا فِي النَّارِ أَبْعَدَ مَا بَيْنَ السَّمَاءِ وَالْأَرْض»
(Verily, a man might utter a word that pleases Allah the Exalted, even though he does not recognize the significance of his word, and on its account Paradise is written for him. Verily, a man might utter a word carelessly that angers Allah the Exalted, and on its account, he is cast in the Fire farther than the distance between the heavens and earth.) Allah then ordains lowering one's voice before the Messenger ﷺ and encourages, directs and recommends this better behavior.
إِنَّ الَّذِينَ يَغُضُّونَ أَصْوَتَهُمْ عِندَ رَسُولِ اللَّهِ أُوْلَـئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَى
(Verily, those who lower their voices in the presence of Allah's Messenger ﷺ, they are the ones whose hearts Allah has tested for Taqwa.) whose hearts have been purified by Allah and made as a residence and dwelling for the Taqwa,
لَهُم مَّغْفِرَةٌ وَأَجْرٌ عَظِيمٌ
(For them is forgiveness and a great reward.) Imam Ahmad recorded in the Book of Az-Zuhd that Mujahid said, "Someone wrote to `Umar, `O Leader of the faithful! Who is better, a man who does not feel the desire to commit a sin and does not commit it, or a man who feels desire to commit a sin, but does not commit it' `Umar replied, `He who feels desire to commit a sin, but does not commit it,
أُوْلَـئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَى لَهُم مَّغْفِرَةٌ وَأَجْرٌ عَظِيمٌ
(they are the ones whose hearts Allah has tested for Taqwa. For them is forgiveness and a great reward.)"'
To hold one’s opinion superior to that of the Prophet is forbidden. During the life of the Prophet Muhammad, this attitude on the part of an addressee took the shape of indulgence in verbosity at his meetings, the object being to excel the Prophet’s discourse. Subsequently, this meant the forming of opinions in disregard of the guiding principles laid down by God and His Prophet. This sort of lapse occurs because man forgets that God is keeping a watch over him. If he came to know that his utterances reached God before they reached other human beings, he would prefer to remain silent rather than talk.
Vi koji vjerujete u Allaha i slijedite Allahov zakon, nemojte se upuštati ni u jednu stvar u vezi s vjerom dok vam to ne dopuste Allah i Njegov Poslanik. Imajte na umu da vas Allah posmatra, pa činite dobro, a sustežite se od zla. I znajte da Allah čuje sve vaše riječi, zna sve što radite i upućen je u svaku vašu tajnu; račun ćete, na osnovu toga, pred Njime polagati.
Ô vous qui croyez en Allah et suivez ce qu’Il a prescrit, ne devancez pas Allah et Son Messager par une parole ou un acte, et craignez Allah en vous conformant à Ses commandements et en renonçant à Ses interdits. Allah entend le mieux vos paroles et connaît le mieux vos agissements. Rien de tout cela ne Lui échappe et Il vous rétribuera selon sa nature.
Background of Revelation
According to Qurtubi, there are six narratives cited as the background of revelation of these verses. Qadi Abu Bakr Ibn ` Arabi confirms that all the narratives are correct, because they all are included in the general meaning of the verses. One of the narratives, reported by Bukhari, is that once some people from the tribe of Tamim came to the Holy Prophet ﷺ . During their stay, one of the issues under discussion was to appoint someone as a ruler of this tribe. Sayyidna Abu Bakr ؓ suggested the name of Qa` qa' Ibn Ma'bad, while Sayyidna ` Umar ؓ proposed the name of Aqra' Ibn Habis. Both of them discussed the issue for a while during which the voices of both became loud. These verses were revealed in this background.
لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّـهِ وَرَسُولِهِ (...do not proceed ahead of Allah and His Messenger - 49:1) The phrase بَینَ الیَدَین literally, means "between the two hands", but in Arabic usage it means 'in front of or 'ahead of. It means: do not go ahead of or in front of Allah's Messenger ﷺ . The Qur'an does not say in what matter they are prohibited from preceding him. It would appear that the general prohibition includes preceding by word or deed. Wait for the Messenger's ﷺ reply unless he himself appoints someone to reply. Likewise if he is walking, no one should overtake him. If they are sitting in a dining session, no one should start eating before him. If there is a clear indication or strong evidence that he himself wants to send someone forward, this would be possible, for example some people used to be asked to go on a journey or war ahead of the Holy Prophet ﷺ .
Respect for Islamic Scholars and Religious Leaders
Some of the scholars have ruled that Muslims should observe the same rule in respect of Islamic scholars and spiritual masters as enjoined by the Qur'an, because they are the heirs of the Holy Prophet's ﷺ .One day the Holy Prophet ﷺ saw Sayyidna Abud-Darda' ؓ walking in front of Sayyidna Abu Bakr ؓ ، he reprimanded him saying: "you are walking in front of a person who is better than you in this world and in the hereafter". Then he added: "The Sun did not rise or set on any man better than Abu Bakr ؓ in the world besides the Prophets (علیہم السلام) . (Ruh-u1-Bayan on the authority of Kashf-ul-Asrar). Therefore, scholars have ruled that teachers and spiritual guides should be treated with similar respect.
O voi che credete in Allāh e che obbedite a ciò che Egli ha decretato, non anticipate Allāh o il Suo Messaggero né con le parole né con le azioni, e temete Allāh, obbedendo ai Suoi ordini e rispettando i Suoi divieti. In verità, Allāh è Ascoltatore delle vostre parole, Consapevole delle vostre azioni; nulla di tutto ciò Gli sfugge e vi ricompenserà per questo.
1- Ey iman edenler! (Söz ve işte) Allah’ın ve Rasûlünün önüne geçmeyin ve Allah’a karşı takvalı olun. Şüphesiz Allah Semidir, Alîmdir.
2- Ey iman edenler! Sesinizi Peygamberin sesinden fazla yükseltmeyin ve onunla birbirinize bağırır gibi bağırarak konuşmayın. Yoksa siz farkında olmadan amelleriniz boşa gider.
3- Rasûlullah’ın yanında seslerini kısanlar var ya; işte onlar, Allah’ın kalplerini takvâ için sınayıp seçtiği kimselerdir. Onlar için mağfiret ve büyük bir mükâfat vardır.
(Medine’de inmiştir. 18 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
Bu buyruklar, Yüce Allah’a ve Rasulullah’a karşı takınılması gereken edebi, tazimi, saygı ve ikrâmı içermektedir. Yüce Allah, mü’min kullarına Allah ve Rasûlüne imanın bir gereği olarak, Allah’ın emirlerini yerine getirmelerini, yasaklarından kaçınmalarını ve bütün işlerinde Allah’ın emirlerinin ardından yürüyerek Rasûlünün sünnetine uymalarını emretmektedir. Yine Allah ve Rasûlünün önüne geçmemelerini, o buyurmadan bir söz söylememelerini ve o emretmedikçe emir vermemelerini istemektedir.
İşte Allah’a ve Rasûlüne karşı takınılması gereken edebin gerçek mahiyeti budur, kulun mutluluğunun ve felahının anahtarı budur. Bunu elde edemeyen ebedi mutluluğu ve sonsuz nimetleri elden kaçırmış olur.
Rasûlullah sallallahu aleyhi ve sellem’in dışındakilerin sözlerini, Rasûlün sözünün önüne geçirmeye dair bu şiddetli yasak, şunu gerektirmektedir: Rasûlullah sallallahu aleyhi ve sellem’in sünneti açıkça ortaya çıktı mı, artık ona uymak mutlak bir farzdır. Onun buyruğu, kim olursa olsun başkalarının sözlerinden önce gelir.
1. Daha sonra Yüce Allah, genel olarak takvâyı emretmektedir. Takvâ ise Talk b. Habîb’in dediği gibi “Allah’ın mükâfatını umarak, O’na itaat olan işleri Allah’tan bir nur üzere yapmak ve O’na isyanı gerektiren hususları da Allah’ın cezasından korkarak yine Allah’tan bir nur üzere terk etmek”demektir.“Şüphesiz Allah, Semi’dir” bütün zamanlarda, en gizli yer ve yönlerdeki her bir sesi işitendir. “Alîmdir.” Gizliyi, açığı, geçmişi, geleceği, varlığı zorunlu olanları, varlığı imkânsız olanları ve mümkün olanları hep bilir. Allah’ın ve Rasûlünün önüne geçmeyi yasaklayan ve ondan korkmayı emreden buyruklardan sonra bu iki şerefli ismin zikredilmesi, güzel emirleri ve güzel görülen adabı yerine getirmeye bir teşvik, bunların zıddı olan şeylerden de bir sakındırma anlamı taşımaktadır.
2. Daha sonra Yüce Allah şöyle buyurmaktadır:“Ey iman edenler! Sesinizi Peygamberin sesinden fazla yükseltmeyin ve onunla birbirinize bağırır gibi bağırarak konuşmayın.” Bu da Rasûlullah sallallahu aleyhi ve sellem’e hitap ederken takınılması gereken edebi göstermektedir. Yani ona hitap eden kimse onunla konuşurken sesini Peygamber sallallahu aleyhi ve sellem’in sesinden fazla yükseltmemeli, bağırarak konuşmamalı, aksine sesini kısmalı, edeple, yumuşak ifadelerle, tazim ile ve gereken saygıyı göstererek ona hitap etmelidir.
Allah Rasûlü sallallahu aleyhi ve sellem onlardan herhangi biri gibi değildir. Ümmet üzerindeki hakkı, ona iman etmenin farz oluşu, kendisi olmaksızın imanın tamamlanamayacağı sevgi vb. gibi hususlarda ayrıcalıklı olduğu gibi, hitaplarda da ayrıcalıklı olmalıdır. Bu konuda onun hakkına riâyet etmemek, sakınılması gereken bir husustur. Zira kulun amelinin o, farkında bile değilken boşa çıkmasından korkulur. Nitekim ona karşı gereken edebi takınmak da mükâfatın elde edilmesinin ve amellerin kabul edilmesinin sebepleri arasındadır.
3. Daha sonra Yüce Allah, Rasûlullah’ın huzurunda seslerini alçaltan kimseleri Allah’ın kalplerini takvâ için imtihan etmiş olması ile övmektedir. Bu imtihan sonucunda kalplerinin takvâya elverişli olduğu ortaya çıkmıştır. Daha sonra onlara günahlarının bağışlanmasını da vaat etmektedir. Bu da kötülüklerin ve hoşa gitmeyen şeylerin ortadan kalkmasını, buna karşılık pek büyük mükâfatın elde edilmesini içerir. Bu mükâfatın niteliklerini ise Allah’tan başka kimse bilmez. Böylece arzu edilen her şey elde edilmiş olur.
Bu, Yüce Allah’ın emirlerle, yasaklarla ve çeşitli sıkıntılarla kalpleri sınadığına bir delildir. Allah’ın emrine sarılan, razı olacağı işlere uyan ve bu konuda elini çabuk tutan, onu hevâsının önüne geçiren kimseler, takvâyı elde etmiş ve kalpleri de ıslah olmuş olur. Böyle olmayan kimselerin ise takvâya elverişli kimseler olmadığı ortaya çıkar.
Ey Allah'a iman edenler ve Allah'ın dinine tabi olanlar! Hiçbir söz yahut fiiliniz ile Allah'ın ve resulünün önüne geçmeyin. Emirlerine itaat ederek ve yasaklarından kaçınarak Allah'tan korkun. Şüphesiz Allah, sözlerinizi hakkıyla işiten ve yaptıklarınızı hakkıyla bilendir. Bunlardan (söylediklerinizden ve yaptıklarınızdan) hiçbir şey O'na gizli kalmaz. O, yaptıklarınıza göre size karşılık verecektir.
O mga sumampalataya kay Allāh at sumunod sa isinabatas Niya, huwag kayong mauna sa harap ni Allāh at ng Sugo Niya ng isang sasabihin o isang gagawin at mangilag kayong magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya. Tunay na si Allāh ay Madinigin sa mga sinasabi ninyo, Maalam sa mga ginagawa ninyo: walang nakalulusot sa Kanya mula sa mga iyon na anuman, at gaganti sa inyo sa mga iyon.
"Hai orang-orang yang beriman, janganlah kamu mendahu-lui Allah dan RasulNya dan bertakwalah kepada Allah. Sesung-guhnya Allah Maha Mendengar lagi Maha Mengetahui. Hai orang-orang yang beriman, janganlah kamu meninggikan suaramu lebih dari suara Nabi, dan janganlah kamu berkata padanya dengan suara keras sebagaimana kerasnya (suara) sebagian kamu terha-dap sebagian yang lain, supaya tidak hapus (pahala) amalanmu sedangkan kamu tidak menyadari. Sesungguhnya orang-orang yang merendahkan suaranya di sisi Rasulullah, mereka itulah orang-orang yang telah diuji hati mereka oleh Allah untuk bertak-wa. Bagi mereka ampunan dan pahala yang besar." (Al-Hujurat: 1-3).
Madaniyyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
Ayat ini mencakup etika terhadap Allah سبحانه وتعالى dan terhadap Rasulullah a serta mengagungkan, menghormati, dan memulia-kannya. Allah سبحانه وتعالى memerintahkan hamba-hambaNya yang beriman sesuai dengan tuntutan keimanan terhadap Allah سبحانه وتعالى dan RasulNya dengan menjalankan semua perintahNya dan menjauhi larangan-Nya serta harus berjalan di belakang perintah-perintah Allah سبحانه وتعالى dan mengikuti sunnah Rasulullah a dalam semua hal, agar tidak mendahului Allah سبحانه وتعالى dan RasulNya, tidak mengatakan sesuatu pun hingga Allah سبحانه وتعالى dan Rasulullah a menyatakan, dan tidak me-merintah apa pun hingga Allah سبحانه وتعالى dan Rasulullah a memerintah. Inilah hakikat etika wajib terhadap Allah سبحانه وتعالى dan RasulNya dan itulah alamat kebahagiaan dan keberuntungan seorang hamba. Jika etika tersebut tidak dimiliki oleh seorang hamba, maka dia tidak akan mendapatkan kebahagiaan abadi dan kenikmatan kekal. Da-lam hal ini terdapat larangan keras untuk mendahului perkataan Rasulullah a sebelum beliau mengucapkan. Manakala Sunnah Rasulullah a telah jelas, maka ia wajib diikuti dan harus didahulu-kan atas yang lainnya, tidak peduli siapa pun orangnya.
(1) Allah تعالى memerintahkan untuk takwa secara umum, yaitu sebagaimana yang dikatakan oleh Thalq bin Habib yang berkata, "Takwa itu adalah bahwa Anda mengerjakan ketaatan kepada Allah di atas dasar cahaya dari Allah di mana Anda hanya berharap pahala balasan Allah, dan bahwa Anda meninggalkan kemaksiatan kepada Allah berdasarkan cahaya dari Allah di mana Anda takut kepada azabNya.
Dan Firman Allah ﴾ إِنَّ ٱللَّهَ سَمِيعٌ ﴿ "Sesungguhnya Allah Maha Men-dengar ," yakni, semua jenis suara dan dalam semua waktu sekali-pun dalam tempat dan arah yang sama. ﴾ عَلِيمٞ ﴿ "lagi Maha Mengeta-hui," yakni apa-apa yang zahir dan apa-apa yang bersifat batin, yang telah berlalu maupun yang akan datang, yang wajib secara aqli dan juga yang mustahil dan mubah secara aqli.
Dalam penyebutan dua nama Allah yang mulia ini setelah didahului dengan larangan mendahului Allah dan RasulNya, kemudian perintah untuk bertakwa kepadaNya, Allah mendorong untuk melaksanakan perintah-perintah yang baik tersebut dan juga adab-adab yang bagus, serta ancaman dari lawannya.
(2) Selanjutnya Allah سبحانه وتعالى berfirman, ﴾ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَرۡفَعُوٓاْ أَصۡوَٰتَكُمۡ فَوۡقَ صَوۡتِ ٱلنَّبِيِّ وَلَا تَجۡهَرُواْ لَهُۥ بِٱلۡقَوۡلِ ﴿ "Hai orang-orang yang beriman, janganlah kamu meninggikan suaramu lebih dari suara Nabi, dan janganlah kamu berkata padanya dengan suara keras." Ini adalah adab terhadap Rasu-lullah a ketika berbicara dengan beliau. Artinya, orang yang ber-bicara dengan Rasulullah a tidak boleh meninggikan suaranya melebihi suara Rasulullah a dan tidak boleh mengeraskan suara di hadapan Rasulullah a, ketika berbicara dengan Rasulullah a suara harus dilirihkan dengan sopan, lembut seraya mengagung-kan dan memuliakan, karena Rasulullah a bukan seperti salah seorang dari kalian, untuk itu bedakanlah ketika berbicara dengan-nya sebagaimana kalian membedakan hak-haknya terhadap umat-nya, kalian wajib mencintainya dengan kecintaan di mana keimanan tidak bisa sempurna tanpanya. Karena tanpa melaksanakan hal itu dikhawatirkan akan bisa menggugurkan amalan seorang hamba sedangkan dia tidak merasa, sebagaimana beretika terhadap Rasu-lullah a juga merupakan salah satu penyebab mendapatkan pahala dan diterimanya amal.
(3) Kemudian Allah سبحانه وتعالى memuji orang yang merendahkan suaranya di hadapan Rasulullah a bahwasanya Allah سبحانه وتعالى menye-butkan bahwa orang seperti ini hatinya tengah diuji untuk ketakwa-an sehingga hasilnya bisa terlihat dengan jelas, yaitu hati mereka menjadi layak untuk bertakwa. Selanjutnya Allah سبحانه وتعالى menjanjikan ampunan bagi dosanya yang mencakup lenyapnya keburukan dan hal-hal yang tidak diinginkan serta bisa mendatangkan pahala besar yang sifatnya tidak diketahui kecuali hanya Allah سبحانه وتعالى semata, yang mencakup didapatkannya semua hal yang diinginkan.
Di sini terdapat dalil yang menunjukkan bahwa Allah سبحانه وتعالى meng-uji hati dengan perintah, larangan dan ujian. Siapa pun yang terus menunaikan perintah Allah سبحانه وتعالى, mencari ridhaNya, menyegerakan hal itu serta mendahulukannya di atas keinginannya, maka ia akan terpilih untuk diberi ketakwaan sehingga hatinya layak untuk ber-takwa, namun siapa pun yang tidak seperti itu, maka bisa diketahui bahwa orang itu tidak layak untuk bertakwa.
Ey Allah'a iman edenler ve Allah'ın dinine tabi olanlar! Rasûlullah -sallallahu aleyhi ve sellem-'e karşı edepli olun ve onu muhatap alırken seslerinizi sakın onun sesinin üstüne çıkarmayın ve sakın onu ismi ile çağırmayın. Aksine onu ismi ile değil yumuşak bir şekilde peygamberlik ve risalet ile çağırın. Yoksa siz, farkında olmadan amellerinizin sevabı boşa gider.
Wahai orang yang beriman kepada Allah dan mengikuti syariat-Nya! Beradablah kalian terhadap Rasul-Nya. Janganlah kalian meninggikan suara kalian di atas suara Nabi -ṣallallāhu 'alaihi wa sallam- ketika berbicara dengannya dan janganlah kalian memanggil namanya sebagaimana kalian saling memanggil di antara kalian, tetapi panggillah dia dengan sebutan Nabi dan Rasul secara halus karena dikhawatirkan pahala amal kalian menjadi sia-sia disebabkan hal itu sementara kalian tidak merasa akan batalnya pahala amal perbuatan kalian.
لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ do not raise your voices above the voice of the Prophet ﷺ . - 49:2) This is another etiquette to be observed while in the presence of the Holy Prophet ﷺ . This verse teaches the believers that they should not raise their voices above the voice of the Holy Prophet ﷺ nor speak aloud to him as one speaks aloud to another in general discussions. The verse warns that neglecting this etiquette may entail nullification of one's virtuous deeds, because this is a kind of disrespect to the Holy Prophet ﷺ . Thus when this verse was revealed, the blessed Companions ؓ became very apprehensive and very cautious. Sayyidna Abu Bakr ؓ said: "By God! 0 Messenger of Allah, from now till my last breath, I shall speak to you as if someone is whispering." (Ad-Durr-ul Manthur on the authority of Baihaqi) When this verse was revealed, Sayyidna ` Umar's ؓ voice became so low that the Holy Prophet ﷺ had to ask him to repeat what he said, so that he could understand what he was saying to him (Sihah). Thabit Ibn Qays ؓ had a naturally loud voice. When he heard this verse, he feared that his good deeds would be rendered void, he wept and lowered his voice (Ad-Durr-ul-Manthur on the authority of Baihaqi).
It is Prohibited to Greet and Speak Aloud in front of the Holy Prophet’ s ﷺ Mausoleum
Qadi Abu Bakr Ibn ` Arabi says that respect for the Holy Prophet ﷺ after his demise is just as compulsory as it was during his life-time. Therefore, some of the scholars have expressed the view that it is disrespectful to say salam or speak very loudly in front of the Holy Prophet's mausoleum. Likewise it is discourteous to make noise where Prophetic traditions are recited, because when the blessed words of the Holy Prophet ﷺ are being recited, it is compulsory to listen to them silently. In the same manner, it is an unmannerly behaviour to raise voices after his demise when his noble words are repeated.
Ruling
As the Qur'anic injunction "do not proceed ahead of Allah and His Messenger ﷺ applies to ` Ulama' as the heirs of the Holy Prophet ﷺ ، likewise the injunction "do not raise your voices above the voice of the Prophet ﷺ " is applicable to the great scholars of Islam also. When sitting in their assembly, it is impolite to raise voices so loudly that their voices are suppressed (Qurtubi).
أَن تَحْبَطَ أَعْمَالُكُمْ وَأَنتُمْ لَا تَشْعُرُونَ (lest your good deeds become void while you are not aware - 49:2.) This clause is indicating the reason why the Muslims are directed not to raise their voices above the voice of the Holy Prophet ﷺ . They are warned that non-compliance of the rule may nullify their virtuous deeds. According to the axioms of Shari` ah and universally established principles, a few perturbing questions arise here. First of all, according to the unanimous view of Ahl-us-Sunnah wal-Jama'ah, the only thing that can destroy righteous deeds is kufr or disbelief. No sin can destroy good deeds. Here the Qur’ an addresses the noble Companions ؓ and the believers. It addresses them by calling them "0 believers" which goes to show that they are "believers" and not "disbelievers" - so how can their righteous works be rendered void? The second point is that "faith" is an act of free will. A person cannot be a believer unless he embraces faith with his own free will. Likewise "disbelief' [ kufr ] is an act of free will. A person does not become kafir [ unbeliever ] unless he adopts disbelief with his own free will. The concluding phrase "while you are not aware" seems to be against this principle: Failure of good deeds is the punishment of disbelief which ought to be a result of one's own free will and the phrase shows that the punishment lacks "free will". So how can the good deeds go to waste?
My master, the honorable sage of the Ummah has in his Bayan-ul-Qur'an explicated the passage in such a manner that all these perturbations are resolved. He says the meaning of the verse is thus: 0 Muslims, avoid raising your voices above the voice of the Holy Prophet ﷺ or speaking loudly to him, because in so doing there is the fear that your deeds should be thwarted. The danger in raising your voices above that of the Holy Prophet ﷺ lies in the fact that it is tantamount to discourtesy to the Holy Prophet ﷺ which is the same as vexing him. It is unthinkable that the noble Companions would intentionally attempt to hurt him. However, it is possible that certain deeds and actions, such as "advancing forward" and "raising voices", without the intention of hurting could upset or offend him. Therefore, all such conducts have been absolutely prohibited, forbidden and regarded as sin. The essential characteristics of some of the sins are such that the people who commit them lose the Divine aid of repentance and the ability or capacity to perform righteous works. As a result, he gets so engrossed in sins that they lead him to "disbelief' and thus the righteous deeds fail. Likewise hurting one's religious leader, teacher or spiritual guide is a sin that runs the risk of losing the Divine aid. Thus conducts such as "advancing before the Holy Prophet ﷺ "or" raising voices" are such sinful conducts that can cause the Divine help to be taken away. This situation eventually leads one to "disbelief' which destroys one's good works. Because the believer may not have intentionally performed the act of hurting, thus he would not even perceive how he got involved in the process of "disbelief', and "thwarting of good deeds". Some of the scholars have expressed the view that if someone has taken a righteous, holy person as his spiritual guide, then he shows disrespect 'to him, then such a person may suffer the same consequences: that is, sometimes it becomes the cause of Divine aid being removed and of incurring His wrath which eventually destroys the treasure of "faith". We seek refuge with Allah from it!
Ô vous qui croyez en Allah et suivez ce qu’Il a prescrit, soyez polis avec le Messager et n’élevez pas vos voix au-dessus de la sienne lorsque vous vous adressez à lui ni ne l’appelez par son prénom comme lorsque vous vous adressez les uns aux autres. Adressez-vous plutôt à lui par son titre de Prophète ou de Messager et parlez-lui doucement de crainte que, sans que vous l’ayez fait sciemment, Allah annule la récompense de vos œuvres.
O those who have faith in Allah and follow whatever He legislates! Show good manners with His Messenger: do not raise your voices in his presence nor speak loudly to him out of respect for him, like you raise your voices to each other whilst talking to them. It is feared that the rewards of your deeds are nullified if you do so, whilst you do not realise they have been nullified.
Hỡi những người có đức tin nơi Allah, các ngươi hãy đi theo những gì Allah đã ban sắc lệnh, các ngươi hãy lễ phép với Thiên Sứ của Ngài, các ngươi chớ đừng để tiếng nói của các ngươi cao giọng và to tiếng hơn tiếng nói của Thiên Sứ Muhammad khi nói chuyện với Y, và các ngươi chớ xưng gọi Y bằng tên của Y giống như cách các ngươi xưng gọi nhau mà các ngươi hãy xưng gọi Y bằng chức vụ và sứ mạng của Y với lời lẽ nhẹ nhàng và trang trọng đầy tôn kính. Bởi vì TA (Allah) e rằng sự xưng gọi và cách nói chuyện vô lễ sẽ làm việc làm ngoan đạo và thiện tốt của các ngươi sẽ không được ban cho ân phước trong lúc các ngươi không hề hay biết.
Ustedes que creen en Al-lah y siguen lo que Él legisla, muestren buenos modales para con Su Mensajero: por respeto, no alcen sus voces en su presencia ni le hablen en voz alta, como cuando alzan sus voces mientras hablan entre ustedes. Existe el temor de que las recompensas de sus acciones se anulen si lo hacen, sin que se dieran cuenta de que han sido invalidadas.
Vi koji vjerujete u Allaha i slijedite Allahov zakon, kad razgovarate s Vjerovjesnikom, sallallahu alejhi ve sellem, pazite na svoje ponašanje. Nemojte podizati svoje glasove iznad njegova glasa i nemojte s njime glasno govoriti, onako kako međusobno govorite. Nemojte ga dozivati imenom, onako kako jedni druge dozivate. Oslovljavajte ga sa “Vjerovjesniče!” i “Poslaniče!”, i to na blag i umiljat način. Znajte da ste se dužni prema Božijem Poslaniku, sallallahu alejhi ve sellem, lijepo ponašati da Allah ne bi poništio nagradu za vaša djela, a da vi to i ne osjetite.
O voi che credete in Allāh e che obbedite a ciò che Egli ha decretato, siate rispettosi del Suo Messaggero e non sovrapponete la vostra voce a quella del Profeta, pace e benedizioni di Allāh su di lui, quando vi rivolgete a lui, e non chiamatelo col suo nome, come fate tra di voi; al contrario, chiamatelo Profeta o Messaggero, rivolgendovi con tono benevolo, per timore che la ricompensa delle vostre azioni venga vanificata a causa di ciò, mentre non vi rendete conto che la vostra ricompensa sia andata perduta.
O mga sumampalataya kay Allāh at sumunod sa isinabatas Niya, magmagandang-asal kayo sa Sugo Niya at huwag ninyong gawin ang mga tinig ninyo na tumaas higit sa tinig ng Propeta – basbasan siya ni Allāh at batiin ng kapayapaan – sa sandali ng pakikipag-usap sa kanya, at huwag kayong magpahayag sa kanya sa pangalan niya gaya ng pagtawag ng ilan sa inyo sa iba pa, bagkus tumawag kayo sa kanya sa pagkapropeta [niya] at pagkasugo [niya] sa pamamagitan ng pakikipag-usap na banayad, sa pangamba na mawalang-saysay ang gantimpala sa mga gawa ninyo dahilan doon samantalang kayo ay hindi nakadarama sa pagpapawalang-saysay sa gantimpala ng mga iyon.
Quả thật những ai ăn nói nhỏ giọng với Thiên Sứ của Allah chính là những người được Allah ban cho họ lòng Taqwa (kính sợ và ngoan đạo) cũng như lòng chân thành "Ikhlas" đối với Ngài, rồi đây vào Ngày Phán Xét họ sẽ được Ngài tha thứ tội lỗi, không bị Ngài bắt tội và sẽ được Ngài tưởng thưởng cho một phần thưởng vô cùng to lớn, đó là Ngài sẽ thu nhận họ vào Thiên Đàng của Ngài.
Tunay na ang mga nagpapahina ng mga tinig nila sa piling ng Sugo ni Allāh – basbasan siya ni Allāh at batiin ng kapayapaan – ang mga iyon ay ang mga sumubok si Allāh sa mga puso nila para sa pangingilag magkasala sa Kanya at nagpawagas Siya sa kanila para rito. Ukol sa kanila ay isang kapatawaran para sa mga pagkakasala nila kaya hindi Siya maninisi sa kanila at ukol sa kanila ay isang gantimpalang sukdulan sa Araw ng Pagbangon, na magpapasok sa kanila si Allāh sa Paraiso.
In verità, coloro che abbassano la voce in presenza del Messaggero di Allāh, pace e benedizioni di Allāh su di lui, sono coloro la cui devozione dei cuori Allāh ha messo alla prova, affinché Gli siano obbedienti e siano sinceri nei Suoi confronti. Essi otterranno il perdono dei loro peccati e non verranno rimproverati, e otterranno una grande ricompensa, nel Giorno della Resurrezione: Allāh li farà entrare in Paradiso.
Oni koji se lijepo ponašaju u Resulullahovu, sallallahu alejhi ve sellem, prisustvu, pa stišavajući svoje glasove kad mu se obraćaju, njihova je srca Allah prekalio i pripremio da Allahu budu pokorni; njihove će grijehe Uzvišeni Allah oprostiti, preći će preko njihovih hrđavih djela i uvest će ih u Džennet.
De hecho, aquellos que bajan sus voces cerca del Mensajero de Al-lah r son aquellos cuyos corazones Al-lah ha examinado para Su conocimiento, y los ha elegido para ello. A ellos se les dará el perdón por sus pecados, no se les tomará en cuenta ninguno de ellos, y recibirán una gran recompensa en el Día del Juicio: que Al-lah los introduzca en el Paraíso.
Ceux qui baissent la voix auprès du Messager d’Allah sont ceux dont Allah a éprouvé la piété de leurs cœurs et les a rendus sincèrement pieux. Il leur pardonnera leurs péchés et ne leur en tiendra pas rigueur. De plus, ils auront droit à une immense rétribution le Jour de la Résurrection: Allah les fera entrer au Paradis.
Sesungguhnya orang-orang yang merendahkan suara mereka di sisi Rasulullah -ṣallallāhu 'alaihi wa sallam-, mereka adalah orang-orang yang Allah telah menguji hati mereka untuk ketakwaan kepada-Nya dan menjadikan mereka ikhlas bertakwa kepada-Nya. Bagi mereka pengampunan atas dosa-dosa mereka sehingga Allah tidak membalasnya dan bagi mereka pahala yang besar pada hari Kiamat, yaitu Allah memasukkan mereka ke dalam surga.
Rasulullah -sallallahu aleyhi ve sellem-'in huzurunda seslerini kısanlar, şüphesiz Allah'ın kalplerini takva ile imtihan ettiği, kalplerini onun için halis kıldığı kimselerdir. Onlara günahları için mağfiret vardır ve Allah onları sorumlu tutmayacaktır. Ve yine kıyamet günü onlar için büyük bir mükâfat vardır ki o mükâfat; Allah'ın onları cennete koymasıdır.
Indeed, those who lower their voices near the Messenger of Allah (peace be upon him), they are the ones whose hearts Allah has examined for His consciousness, and chosen them for it. For them is forgiveness for their sins; they will not be accounted for them, and they will receive a great reward on the Day of Judgement, which will be that Allah enters them into Paradise.
Ô Messager, les bédouins qui t’appellent de l’extérieur des appartements de tes épouses ne raisonnent pas pour la plupart.
-Ey Peygamber!- Sana, hanımlarına ait odaların arkasından seslenenlerin çoğu, akıllarını kullanmayan bedevi kimselerdir.
Tunay na ang mga tumatawag sa iyo, O Sugo, kabilang sa mga Arabeng disyerto mula sa likuran ng mga silid ng mga maybahay mo, ang karamihan sa kanila ay hindi nakapag-uunawa.
In verità, i beduini che ti chiamano – o Messaggero – da dietro le stanze delle tue mogli, la maggior parte di costoro è ignorante.
Sesungguhnya orang-orang yang memanggilmu -wahai Rasul- dari kalangan orang Baduwi dari balik kamar istri-istrimu, kebanyakan dari mereka tidak berakal, maka janganlah engkau perhatikan mereka, sebab jika saja mereka berakal.
"Sesungguhnya orang-orang yang memanggil kamu dari luar kamar(mu) kebanyakan mereka tidak mengerti. Dan kalau sekira-nya mereka bersabar sampai kamu keluar menemui mereka sesung-guhnya itu adalah lebih baik bagi mereka, dan Allah Maha Pe-ngampun lagi Maha Penyayang." (Al-Hujurat: 4-5).
(4) Ayat-ayat mulia ini turun berkenaan dengan segolongan orang dari kalangan baduwi yang sifatnya disebutkan Allah سبحانه وتعالى se-bagai berwatak keras, mereka layak untuk tidak mengetahui ba-tasan-batasan yang diturunkan Allah سبحانه وتعالى kepada RasulNya. Suatu ketika mereka mendatangi Rasulullah a, mereka pun bertemu dengan Rasulullah a di dalam rumahnya dan di sana ada kamar-kamar istri-istri Rasulullah a, mereka tidak bersabar dan tidak sopan hingga Rasulullah a keluar menemui, bahkan mereka me-manggil dengan suara keras, "Hai Muhammad, hai Muhammad!"[98] Maksudnya, keluarlah dan temui kami. Allah سبحانه وتعالى mencela mereka sebagai orang-orang tidak berakal yang tidak mengerti etika sopan santun terhadap Allah سبحانه وتعالى dan RasulNya serta tidak menghormati-nya, karena di antara tanda orang berakal adalah menggunakan etika bersopan santun, etika sopan santun seseorang adalah tanda bahwa orang itu berakal dan Allah سبحانه وتعالى menghendaki kebaikan padanya.
(5) Karena itulah Allah سبحانه وتعالى berfirman, ﴾ وَلَوۡ أَنَّهُمۡ صَبَرُواْ حَتَّىٰ تَخۡرُجَ إِلَيۡهِمۡ لَكَانَ خَيۡرٗا لَّهُمۡۚ وَٱللَّهُ غَفُورٞ رَّحِيمٞ ﴿ "Dan kalau sekiranya mereka bersabar sampai kamu keluar menemui mereka sesungguhnya itu adalah lebih baik bagi mereka, dan Allah Maha Pengampun lagi Maha Penyayang." Yakni, Maha Pengampun atas segala dosa yang dilakukan hamba-hambaNya serta sikapnya yang tidak beradab, Maha Penyayang terhadap mereka karena tidak menyegerakan azab karena dosa-dosa yang mereka lakukan tersebut.
الَّذِينَ يُنَادُونَكَ مِن وَرَاءِ الْحُجُرَاتِ أَكْثَرُهُمْ لَا يَعْقِلُونَ (As for those who call you from behind the apartments, most of them lack understanding. - 49:4) In this verse, Allah Ta’ ala has mentioned a third etiquette about dealing with the Holy Prophet ﷺ . It is directed that when he is at home, one should not call him from outside. Particularly calling him by his name is an unmannered attitude. Reasonable persons would not do it. The term hujurat (translated above as 'apartments' ) is the plural of hujrah. Lexically, it refers to a four-walled apartment or dwelling, comprising a courtyard and a roofed building. In Madinah, the Holy Prophet ﷺ had nine wives. Each one of them had a separate apartment, where on different days, he used to stay in succession.
The Apartments of the Mothers of the Faithful
Ibn Sa'd on the authority of ` Ata' Al-Khurasani gives a description of these dwellings. He writes that these apartments were built of palm branches and their doors were covered with thick black woolen curtains. Imam Bukhari ؓ in Al-'Adab-ul- Mufrad and Baihaqi in his collection record that Dawud Ibn Qais reports that he had visited these "apartments" and estimated that from the door of the "apartment" to the roofed part of the building, it must be about seven cubits, the room about ten cubits and the height of the roof about eight cubits1. These apartments of the Mothers of the faithful were included in the Holy Prophet’ s ﷺ mosque during the reign of Walid Ibn ` Abd-ul-Malik at his own command. On that day in Madinah, people were lamenting and bewailing.
(1) One Cubit= about 18 inches
Occasion of Revelation
Imam Baghawi, on the authority of Qatadah (رح) reports that the delegation of Banu Tamim arrived in Madinah in the afternoon and came up to the Holy Prophet ﷺ when he was resting in one of his apartments. These bedouins were not acquainted with the social manners and etiquette of a civil society. They stood outside the apartment and called out: 0 Muhammad, come out to us! On this occasion, verse [ 4] was revealed (Musnad of Ahmad, Tirmidhi, and others record similar reports in differential wordings as quoted by Mazhari).
Additional Notes
The noble Companions ؓ and their followers showed the same respect and courtesy to their scholars and spiritual masters as enjoined by the Qur'an for the Holy Prophet ﷺ . It is recorded in Bukhari and other collections that when Sayyidna Ibn ` Abbas ؓ wanted to inquire about any Prophetic Tradition from any knowledgeable Companion, he would go to his house and sit at the threshold without calling him or knocking at the door. He would wait there until the Companion himself comes out. When he came out on his own, he would ask him about the Tradition. However, the scholar himself would say to Sayyidna Ibn ` Abbas: "0 cousin of Allah's Messenger, why did you not knock at the door and inform me about your arrival?" Sayyidna Ibn ` Abbas ؓ would reply: "A scholar in his community is like a prophet, and Allah has directed us that we should wait until he comes out on his own. Sayyidna Abu ` Ubaidah says, "I never knock on the door of any scholar at any time, but I wait until he himself has emerged and then meet him (Ruh-ul-Ma’ ani).
Ruling
In the clause of verse حَتَّىٰ تَخْرُجَ إِلَيْهِمْ "...until you come out to them...49:5", the prepositional phrase ilaihim "to them" is a restrictive phrase, and it implies that people must wait until the Holy Prophet ﷺ emerges to talk to them, but if he has emerged for some other reason or purpose, even in this case it is not appropriate to talk to him. The speakers should wait until a suitable situation or occasion arises for them to speak: that is, they should speak about their particular issue when the Holy Prophet ﷺ turns his attention to them for that purpose.
Admonishing Those Who call the Prophet from behind Dwellings
Allah the Exalted and Most Blessed admonished those, such as the uncivilized bedouins, who used to call to the Prophet from behind the dwellings which belong to his wives,
أَكْثَرُهُمْ لاَ يَعْقِلُونَ
(most of them have no sense.) Allah the Exalted and Most Honored then ordains the better behavior in this regard,
وَلَوْ أَنَّهُمْ صَبَرُواْ حَتَّى تَخْرُجَ إِلَيْهِمْ لَكَانَ خَيْراً لَّهُمْ
(And if they had patience till you could come out to them, it would have been better for them.) it would have earned them the better benefit of this life and the Hereafter. Allah, Worthy of all praise, then encourages them to turn to Him in repentance.
وَاللَّهُ غَفُورٌ رَّحِيمٌ
(And Allah is Forgiving, Most Merciful.) It was reported that this Ayah was revealed about Al-Aqra` bin Habis At-Tamimi, may Allah be pleased with him, according to more than one source. Imam Ahmad recorded that Al-Aqra` bin Habis said that he called the Messenger of Allah ﷺ from behind his dwellings, saying, "O Muhammad! O Muhammad!" "O Allah's Messenger!" according to another narration, but the Messenger did not answer him, Al-Aqra` said, "O Allah's Messenger.
Investigating the Reliability of the News conveyed by Wicked People
Allah the Exalted ordered investigating the news that sinners and the wicked bring, to make sure of its authenticity. Otherwise, if the sinner's word is taken for granted and a decision is based on it, regardless of whether the information is true or not, the authorities will be taking the lead of the sinners. Allah the Exalted and Most Honored forbade taking the path of the corrupted and sinners. This is why groups of the scholars of Hadith refuse to accept narrations from narrators whose reliability is unknown, for they might be from among the wicked people, in reality.
The Prophet's Decision is Better
Allah said,
Allahov Poslaniče, većina beduina koji te dozivaju ispred soba tvojih žena nije dovoljno pametna.
4- Odaların arkasından sana seslenenlerin birçoğu aklı ermeyen kimselerdir.
5- Eğer onlar, sen yanlarına çıkana kadar sabretselerdi, elbette kendileri için daha hayırlı olurdu. Allah Ğafûrdur, Rahîmdir.
4. Bu âyet-i kerimeler, Yüce Allah’ın kabalıkla ve Allah’ın Rasûlüne indirdiklerinin sınırlarını bilmemeye lâyık olmakla nitelendirdiği birtakım bedevî Araplar hakkında inmiştir. Bunlar Rasûlullah sallallahu aleyhi ve sellem’in yanına heyet olarak geldiklerinde baktılar ki O, evinde hanımlarının odalarındadır. Dışarı çıkıncaya kadar sabretmek edebini takınmadılar da tuttular bunun yerine -yanımıza çık gel anlamına-: Muhammed! Muhammed! diye bağırdılar. Allah onları akılsız olmakla nitelendirerek bu davranışlarını yermiştir. Çünkü onlar, Allah’ın, Rasûlüne karşı edebli davranmaları ve ona saygı duymaları gerektiğine dair emrini belleyememişlerdi. Edepli hareket etmek ise aklın bir gereğidir. Kulun edebi, onun aklının göstergesidir ve Allah’ın o kimse hakkında hayır dilemiş olduğunu ortaya koyar.
5. Bundan dolayı Yüce Allah, şöyle buyurmaktadır:“Eğer onlar, sen yanlarına çıkana kadar sabretselerdi, elbette kendileri için daha hayırlı olurdu. Allah Ğafûrdur, Rahîmdir.” Yani kullarının işledikleri günahları ve âdâba aykırı davranışları bağışlayandır. İşlemiş oldukları günahları dolayısı ile onları hemen cezalandırmadığından dolayı da onlara çokça merhametlidir.
O Messenger! Indeed, those bedouins who call out to you from behind the dwellings of your wives, the majority of them do not understand, so do not worry about them, because if they were understanding, they would surely show good manners to you and would definitely wait until you came out to them. Then, when you came out to them, they would speak to you about their matters by lowering their voices. However, most of them have not yet understood this.
Hỡi Thiên Sứ Muhammad, quả thật những ai hô gọi Ngươi từ bên ngoài nội phòng của Ngươi, đa phần là những kẻ thiếu hiểu biết.
Mensajero, de hecho, esos beduinos que te llaman desde atrás de las moradas de tus esposas, la mayoría de ellos no comprenden, así que no te preocupes por ellos, porque si fueran comprensivos, seguramente te mostrarían buenos modales y por supuesto esperarían hasta que salieras a ellos.
E se quelli che ti chiamano, o Messaggero, da dietro le stanze delle tue donne, fossero stati pazienti, senza chiamarti prima che tu uscissi, così da poterti parlare a bassa voce, sarebbe stato meglio per loro che chiamarti dal retro, poiché ciò è più dignitoso e rispettoso. Allāh è Perdonatore dei peccati di chi si pente, e non degli altri, e li perdona per la loro ignoranza, Misericordioso con loro.
Kung sakaling ang mga tumatawag na ito sa iyo, O Sugo, mula sa likuran ng mga silid ng mga maybahay mo ay nagtiis saka hindi tumawag sa iyo hanggang sa lumabas ka sa kanila para kumausap sila sa iyo habang pinahihina ang mga tinig nila, talaga sanang iyon ay naging mabuti para sa kanila kaysa sa pagtawag sa iyo mula sa likuran ng mga iyon dahil sa dulot nito na paggalang at pagrespeto. Si Allāh ay Mapagpatawad sa mga pagkakasala ng sinumang nagbalik-loob kabilang sa kanila at kabilang sa iba pa sa kanila, Mapagpatawad sa kanila dahil sa kamangmangan nila, Maawain sa kanila.
Mensajero, si estas personas que te llamaron con insistencia desde atrás de las viviendas de tus esposas hubieran esperado y no te hubieran llamado hasta que vinieras a su encuentro, luego de haberte hablado en voz baja, hubiera sido mejor para ellos aguardarte que llamarte desde atrás de las moradas, porque habría sido más digno y respetuoso. Al-lah es el Absolvedor de los pecados de aquellos que se arrepienten. Él los perdona debido a su ignorancia, y es misericordioso con ellos.
Ô Messager, si ceux qui t’appellent de l’extérieur des appartements de tes épouses patientaient jusqu’à ce que tu sortes à eux et baissaient le ton lorsque tu leur parles, cela serait meilleur pour eux, ils te feraient preuve de respect et de considération. Allah pardonne les péchés de ceux parmi eux et d’autres qui se repentent et leur fait miséricorde, car ils sont ignorants.
-Ey Peygamber!- Hanımlarına ait odaların arkasından sana seslenen bu kimseler, sen onların yanına çıkıncaya kadar sabredip sana seslenmeselerdi, sonra sen onların yanına çıkınca seslerini yükseltmeden sana hitap etmiş olsalardı, bunda sana hürmet etme ve tazimde bulunma olduğu için (bu davranış onlar için sana odaların arkasından seslenmelerinden) daha hayırlı olurdu. Şüphesiz Yüce Allah, kullarından günahlarına tövbe edenlerin günahlarını çokça bağışlayandır. Onların cehaletlerini çokça affeden ve onlara karşı çok merhametli olandır.
Nếu những người kêu gọi Ngươi - hỡi Thiên Sứ Muhammad - từ bên ngoài nội phọng chịu khó nhẫn nại, không hô gọi Ngươi như thế cho tới khi Ngươi đi ra để tiếp họ thì điều đó tốt hơn cho họ, bởi lẽ như vậy là lễ phép và kính trọng Ngươi. Và Allah là Đấng hằng tha thứ tội lỗi cho những ai quay đầu sám hối với Ngài và Ngài là Đấng rất mực khoan dung đối với họ.
A da su se oni koji te dozivaju ispred soba tvojih supruga strpjeli i sačekali da izađeš, te ti se zatim tiho obratili, bilo bi im bolje, jer se u tome ogleda poštovanje i veličanje. Allah će oprostiti onima koji su se između njih pokajali, kao i drugim pokajnicima, to više jer oni ne znaju, a On je milostiv i samilostan.
Kalau saja orang-orang yang memanggilmu -wahai Rasul- dari balik kamar-kamar istri-istrimu itu mau bersabar dan mereka tidak memanggilmu hingga engkau keluar untuk menemui mereka, lalu mereka berkata kepadamu dengan suara yang pelan, niscaya hal itu akan lebih baik bagi mereka daripada memanggilmu dari balik kamar-kamar, karena di dalamnya terdapat penghormatan yang besar. Allah Maha Pengampun atas dosa-dosa orang yang bertobat dari mereka atau dari selain mereka, Maha Pengampun kepada mereka karena ketidaktahuan mereka, dan Maha Penyayang kepada mereka
O Messenger! If these people who call out to you from behind the dwellings of your wives were to have waited and not called out to you until you came out to them, then talked to you in lowered voices, it would have been better for them than calling out to you from behind the dwellings, because it would have been more dignified and respectful. And Allah Forgiving of the sins of those of them who repent, and others. He Forgiving of them due to their ignorance, and is merciful to them.
The Bedouin tribes from the areas surrounding Madinah were not mature in understanding. When they used to come to the meetings of the Prophet Muhammad, they did not address him as ‘O Prophet of God’, but rather as ‘O Muhammad.’ Their manner of speech was not modest or humble, but overbearing. Such behaviour was prohibited. A Prophet is God’s representative in this world. Rudeness to him of this nature amounts to rude behaviour towards God, which renders a man absolutely worthless. After the demise of the Prophet Muhammad, the guidance brought by him stands in his place. Now this divine guidance necessitates obedience just as obedience to the Prophet personally was required during his lifetime. Fear of God makes a man serious. If fear of God really enters a man’s heart, he will come to know automatically, as a matter of instinct, all those realities of which others remain unaware in spite of being informed of them.
"Hai orang-orang yang beriman, jika datang kepadamu orang fasik membawa suatu berita, maka periksalah dengan teliti, agar kamu tidak menimpakan suatu musibah kepada suatu kaum tanpa mengetahui keadaannya, yang menyebabkan kamu menyesal atas perbuatanmu itu." (Al-Hujurat: 6).
(6) Ini juga merupakan adab dan sopan santun yang harus diteladani dan dilakukan oleh orang-orang yang berakal, yaitu ketika ada orang fasik membawa suatu berita, hendaklah berita itu dicek dan tidak diterima begitu saja, karena hal itu bisa menimbul-kan bahaya yang besar serta menjerumuskan dalam lembah dosa. Karena berita yang dibawa orang fasik itu jika disamakan dengan berita yang dibawa orang terpercaya dan lurus serta hukumnya dilakukan berdasarkan berita tersebut, maka hal itu akan memba-hayakan jiwa dan harta tanpa haknya disebabkan oleh berita itu yang menimbulkan penyesalan. Yang harus dilakukan ketika ada berita yang dibawa orang fasik adalah dicek dan diperjelas, jika terdapat berbagai bukti serta indikasi atas kebenaran berita itu, maka diamalkan dan dipercayai, namun jika berbagai bukti serta indikasi menunjukkan kebohongan berita itu, maka tidak boleh dilaksanakan dan harus didustakan.
Di sini juga terdapat dalil yang menunjukkan bahwa berita orang jujur itu bisa diterima, berita pendusta ditolak, sedangkan berita orang fasik harus ditahan terlebih dahulu sebagaimana yang telah dijelaskan di atas. Karena itulah banyak ulama salaf yang menerima riwayat orang-orang Khawarij yang dikenal sebagai orang-orang jujur meski mereka adalah orang-orang fasik.
O mga sumampalataya kay Allāh at gumawa ayon sa isinabatas Niya, kung naghatid sa inyo ang isang suwail ng isang ulat tungkol sa mga tao ay tumiyak kayo sa katumpakan ng ulat niya at huwag kayong magdali-dali sa paniniwala sa kanya sa pangambang baka makapaminsala kayo – kapag naniwala kayo sa ulat niya nang walang pagtitiyak – sa mga tao dahil sa isang krimen habang kayo ay mga mangmang sa reyalidad ng kalagayan nila, kaya kayo matapos ng pamiminsala ninyo sa kanila ay baka maging mga nagsisisi kapag luminaw sa inyo ang kasinungalingan ng ulat niya.
Vi koji vjerujete u Allaha i postupate u skladu sa Njegovim zakonom, ako vam kakav nepouzdan i nepošten čovjek donese neku vijest, provjerite je i pomno utvrdite; nemojte mu odmah povjerovati! Nemojte sebi dozvoliti da zbog pogrešne vijesti učinite zlo nevinu čovjeku, pa da se, pošto utvrdite da je ta vijest bila lažna, kajete zbog onog što uradiste!
O those who have faith in Allah and act upon whatever He legislates! If a wrongdoer brings some news about a group of people to you, then verify the truth of that news and do not hasten towards accepting it, in fear that if you accept it without verifying it, you could harm a group of people ignorantly. Then after having harmed them, you will regret it when the falsehood of the news becomes clear to you.
Ustedes que creen en Al-lah y obedecen lo que Él legisla, si un malhechor les trae noticias sobre un grupo de personas, verifiquen la verdad de esas noticias y no se apresuren a aceptarlas, por temor a que, si las aceptan sin corroborarlas, podrían dañar a un grupo de personas por ignorancia. Luego, después de haberlos ofendido, se arrepentirán cuando la falsedad de las noticias sea clara para ustedes.
6- Ey iman edenler! Eğer bir fâsık size bir haber getirirse onu iyice araştırın. Yoksa bilmeden bir kavme kötülük edersiniz de sonra yaptığınıza pişman olursunuz.
6. Bu ayet de diğerleri gibi akıl sahiplerinin takınmaları gereken bir edebi ve uygulamaları gereken bir ilkeyi dile getirmektedir. Söz konusu edilen edep şudur: Bir fâsık onlara herhangi bir haber getirecek olursa, onun getirdiği haberi iyiden iyiye tetkik etmelidirler ve hemen kabule yanaşmamalıdırlar. Çünkü bunda büyük bir tehlike ve günah söz konusudur. Böyle birisinin getirdiği haber, adaletli ve doğru sözlü kimsenin getirdiği haber seviyesinde tutulur, sonra da onun gereği ile hüküm verilirse bu, canların ve malların haksız yere telef olması gibi pişmanlığa sebep olacak türden sonuçlar doğurur.
O nedenle fâsık birinin haberi işitildiğinde onun iyice araştırılması ve doğruluğundan emin olunması gerekir. Eğer deliller ve karineler doğruluğuna delalet ediyorsa, gereğince uygulama yapılır ve doğruluğu kabul edilir. Şâyet yalan söylediğine delalet ediyorsa, o haber yalanlanır ve gereğince amel edilmez.
Bu buyrukta doğru sözlü kimsenin haberinin makbul olduğuna, yalan söyleyen kimsenin haberinin ise reddolunacağına, fâsık kimsenin haberinin de doğrulanmaksızın ve reddolunmaksızın tetkike muhtaç bir haber olarak ele alınacağına delil vardır. Bundan dolayı selef, Hâricîlerden doğru söylemekle tanınmış bir çok kimsenin rivâyetini -fâsık olsalar dahi- kabul etmişlerdir.
Ô vous qui croyez en Allah et œuvrez selon ce qu’Il a prescrit, lorsqu’un pervers vous rapporte une nouvelle qui concerne certaines personnes, vérifiez la véracité de cette nouvelle et ne vous empressez pas de la croire, de crainte que vous ne portiez atteinte à des personnes alors que vous ignorez ce qu'elles ont réellement fait et que vous ne regrettiez par la suite votre réaction, s’il s’avère que la nouvelle était mensongère.
Hỡi những người có đức tin nơi Allah và làm theo những gì Ngài sắc lệnh và ban hành, nếu có một kẻ gây rối nào đó mang tin tức về một cộng đồng nào đó đến cho các ngươi thì các ngươi phải kiểm tra cẩn thận để xác định thông tin có đúng sự thực không, các ngươi chớ vội tin kẻ đó, sợ rằng các ngươi có thể gây ra điều xấu cho một nhóm người trong lúc các ngươi không hiểu biết vấn đề, để rồi sau đó các ngươi đâm ra hối hận cho những điều các ngươi đã làm.
Background of Revelation
According to Ibn Kathir, it is reported in Musnad of Ahmad that Harith Ibn Dirar Ibn Abi Dirar, the leader of the tribe of Banul-Mustaliq, whose daughter Sayyidah Juwairiyah ؓ was one of the blessed wives of the Holy Prophet ﷺ ، came up to the Holy Prophet ﷺ ، and he called him towards Islam and asked him to pay his Zakah. He says, "I embraced Islam and pledged to pay Zakah, and said to the Holy Prophet ﷺ that I would go to my people, call them towards Islam and ask them to pay Zakah. Those who would accept my invitation and pay the compulsory alms, I would collect their alms. I requested that on a designated date of a designated month, a collector be sent to me, so that the alms might be handed over to him." Accordingly, when Harith had collected the alms of the believers and the alms collector did not arrive on the designated date or even long after that, he feared that may be the Holy Prophet ﷺ is displeased with them for some reason or the other. Otherwise it was unlikely for the Holy Prophet ﷺ not to keep his promise. Harith ؓ expressed his apprehension to the leaders of the new Muslims, and wanted them to go to the Holy Prophet ﷺ . On the other hand, the Holy Prophet ﷺ had sent Walid Ibn 'Uqbah to collect the Zakah from them. However, on his way he thought that the members of that tribe are his old enemies and feared that they might kill him. With this fear he returned to Madinah, and said to the Holy Prophet ﷺ that they refused to pay Zakah, and wanted to kill him. On hearing this, the Holy Prophet ﷺ became very angry, and under the command of Khalid Ibn Walid he dispatched a force of fighters in the way of Allah. On the one hand, this contingent was dispatched, and on the other hand Harith Ibn Dirar with his people was on his way to meet the Holy Prophet ﷺ . The two groups met near Madinah. Harith inquired: "To whom have you been sent?" They replied: "We are sent to you". Harith inquired: "for what purpose?" They narrated the mission of Walid Ibn 'Uqbah who reported to the Holy Prophet ﷺ that the tribe of Banul-Mustaliq refused to pay Zakah and planned to kill him. Harith said on oath, "I swear by Allah who sent Muhammad as His true Messenger, Walid did not arrive in the location, nor did I see him. Since no envoy had come to us at the appointed location, I apprehended that you are annoyed with me due to some shortcoming on my part. Therefore, I have come here. Harith says that the present verse of Surah Al-Hujurat was revealed on this occasion (Ibn Kathir).
Other versions have it that Walid Ibn 'Uqbah did go to the tribe of Banul-Mustaliq. As the tribe was expecting the Holy Prophet ﷺ envoy to arrive on a designated date, they came out of their settlement as a mark of respect to welcome him. Walid Ibn 'Uqbah ؓ suspected that they might have come out to kill him on account of their old hostility. Therefore he returned instantly from there, and went up to the Holy Prophet ﷺ and reported to him, according to his suspicion, that they were not willing to pay the alms and wanted to kill him. On hearing this report, the Holy Prophet ﷺ dispatched Sayyidna Khalid Ibn Walid ؓ to make a thorough investigation, so that appropriate measures could be taken.
Sayyidna Khalid Ibn Walid ؓ arrived near the settlement at night and encamped there. He selected a few of his men and sent them furtively as spies into the location to investigate. They returned and reported that the members of the tribe were Muslims and believers; they were regular with their prayers and in paying their alms; and they did not find the tribe doing anything contrary to Islam. Sayyidna Khalid Ibn Walid ؓ came back, and reported the whole story to the Holy Prophet ﷺ . This verse was revealed on that occasion (Ibn-Kathir - summary of several reports).
Ruling
On the basis of this verse, it may be ruled that if a mischief-monger, sinner, wicked or corrupt person complains about any person or nation, or accuses them of any wrong-doing, it is not lawful to act upon the sole information or evidence of such a person without making a thorough investigation.
Injunctions and Rulings Related to Verse [ 6]
Imam Jassas (رح) in Ahkam-ul-Qur'an says that this verse indicates that it is not lawful to accept any information conveyed by a sinful person and act upon it unless it is investigated by other sources and confirmed. This verse contains the injunction fatabayyanu (verify its correctness). In another reading the word 'tathabbatu' conveys the same meaning. The sense is: "Do not rush into taking actions or measures; be stable, and stand firmly in your place; and do not be easily moved or shaken. Wait until the news or information is confirmed by other independent sources. Since it is not lawful to accept the information or report of an ungodly sinful person, then the testimony of such a person would not be acceptable with greater force, because every testimony is a statement which is confirmed by a kind of oath.
Therefore, according to majority of scholars a statement or evidence of an ungodly person, in terms of Shari'ah, is not acceptable. However, all scholars agree that as far as the common worldly affairs are concerned, it is not necessary to ascertain the accuracy or truth of every news and the reliability of every informer. The jurists are clear that this rule of law does not apply in the case of ordinary matters, because the rule is governed by an effective cause which is laid down in the explicit text of this verse: أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ (lest you harm a people out of ignorance - 49:6). Thus matters which are not governed by the effective cause will be an exception to, and excluded from, the rule of this verse. For instance, if a wicked person, or for that matter even an unbeliever, delivers a gift to someone, stating that this gift has been sent by a certain person, it would be lawful to accept the gift and the statement. Details may be found in books of Fiqh, such as in mu` in-ul-hukkam and others. I have given the details in part six of Ahkam-ul-Qur'an [ Arabic version ]. Learned scholars may peruse them there.
An Important Question and Answer Regarding the Truthfulness of the Companions
Authentic Ahaadith verify that this verse was revealed in connection with Walid Ibn 'Uqbah, and in the verse he is referred to as fasiq (sinner). Apparently, it goes to show that a sahabi (Companion) can be a fasiq. This is in conflict with the universally established maxim الصّحابۃ کلّھُم عدول (the Companions are all truthful and reliable). None of their statements, reports or testimony can be doubted. ` Allamah ` Alusi in Ruh-ul-Ma` ani says that the truth of the matter is according to the majority of the scholars, the blessed Companions ؓ are not infallible; it is possible for them to commit sins - major sins which is fisq; at the time of committing the sin they will be dealt with in the appropriate manner in terms of the punishment prescribed for that act; and if any of them is found guilty of lying, his news, information, report or testimony will be rejected. However, on the basis of the express texts of the Qur'an and Sunnah, Ahl-us-suunah wal-Jama'ah believe that Companion can, though, commit sins, they do not persist in it. There is no companion of the Holy Prophet ﷺ who has not repented and purified himself after committing a sin. The Qur’ an, referring to the general class of the Companions, announces in general terms رَّضِيَ اللَّـهُ عَنْهُمْ وَرَضُوا عَنْهُ (...Allah is well-pleased with them and they are well-pleased with Him - 98:8). The pleasure of Allah is not possible without forgiveness of sins. Qadi Abu Ya'la says that Allah's pleasure is one of His eternal attributes. He expresses His pleasure only for those about whom He knows they will die whilst seeking His pleasure (Ibn-Taimiyyah in As-scrim-ul-Maslul).
In sum: From amongst the magnificent group of the noble Companions, it is possible for a handful of them to commit a sin sometime or the other, but Divine aid comes to their rescue and they immediately repent. Through the blessing of the Holy Prophet’ s ﷺ company, Allah had made Shari` ah their nature. As result, it was very rare for them to do anything contrary to Shari’ ah and very unlikely to commit sins. It was natural for them to dedicate themselves to performing righteous deeds in conformity with the Holy Prophet’ s ﷺ paradigm and the principles established by Islam. They exerted such efforts in obeying Allah and His Holy Prophet ﷺ in all matters of life, the example of which is never found in any of the previous religious communities. In comparison to the uncountable good works, merits and excellence to their credit, even if they commit a sin once in a life-time, it would be quashed or would be counted as non-existent. Furthermore, hadith collections record a number of incidents where the noble Companions ؓ expressed their supreme love and devotion for Allah and His Holy Prophet ﷺ . They expressed their highest degree of fear for Allah at the time of committing the most minor sins and repented forthwith. We have on record that some of the Companions presented themselves for punishment when they did something wrong and others tied themselves up to the column of the mosque; and so on. A hadith informs us that "He who repents on a sin is like him who has not committed any sin". The Qur'an says:
إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ
Surely, good deeds erase bad deeds. [ Surah Hud: 114]
This rule applies to them with greater force, since their good deeds are not like the good deeds of the general class of people. In fact, the status of their good deeds has been described in the collections of Abu Dawud and Tirmidhi on the authority of Said Ibn Zaid:
واللہ لمشھد رجل منھم مع النّبیّ ﷺ یغبّر فیہ وجھہ خیر من عمل احدکم ولو عمر عمر نوح
"By Allah, anyone of them who participated in a jihad with the Holy Prophet ﷺ and his face got covered with dust is better than your life-long obedience and worship, even if you attained the age of Nuh (علیہ السلام) ."
Therefore, they will receive the same punishment that is prescribed for a sin or crime which they might have committed. However, despite this it is not lawful for any of us to regard any of them as fasiq. Consequently, if any Companion during the time of the Holy Prophet ﷺ committed a sin or crime which could be the cause of producing in him the effect of fisq, as a result of which he might have been referred to as a fasiq on that account, it does not become possible for that fisq to be regarded as his permanent characteristic to call him, God forbid!, as a fasiq for all times to Come (Ruh-ul-Ma’ ani).
Nevertheless, it is not at all necessary that in the current verse, Walid Ibn 'Uqbah ؓ is categorically referred to as fasiq. Despite the fact that the verse is supposed to have been revealed in his incident, it does not mean that the word 'fasiq' is used for him, because before this incident, Walid Ibn 'Uqbah had not done any such thing on account of which he could be referred to as fasiq. An analysis of the incident of Banul-Mustaliq indicates that he conveyed an incorrect information about that tribe which, acting in good faith, he thought was true whereas in reality it was not. Therefore, the plain import of the current verse would be that it simply establishes the general rule that the news conveyed by a fasiq would be unacceptable. However, it may be emphasized that Walid Ibn 'Uqbah was not a fasiq, but his information, because of strong external context, did not seem acceptable. As a result, the Holy Prophet ﷺ refrained from taking any measures merely on his information, and sent Khalid Ibn Walid for proper investigation. If this is the case of the news conveyed by a bona fide reliable and righteous person, then with the stronger reason a fasiq's news should be rejected and should not be acted upon. The truthfulness of the Companions ؓ is discussed fully by this author in his book "The Status of the Companions" which is already published in Urdu. It will partly be discussed under forthcoming verses 9-10.
Wahai orang-orang yang beriman kepada Allah dan mengerjakan syariat-Nya! Jika seorang yang fasik datang kepadamu dengan membawa kabar tentang suatu kaum maka periksalah kebenaran kabar berita tersebut dan janganlah tergesa-gesa membenarkannya karena dikhawatirkan kalian akan menimpakan musibah kepada suatu kaum tanpa kalian ketahui yang sebenarnya apabila kalian membenarkan kabar itu tanpa menelitinya terlebih dahulu, sehingga setelah menimpakan musibah kepada mereka kalian menjadi menyesal ketika mengetahui kebohongan kabar itu.
Ey Allah'a iman edenler ve Allah'ın dini ile amel edenler! Eğer fasık bir kimse size bir topluluktan haber getirirse bu haberin doğruluğunu iyice araştırın. Haberin doğruluğunu iyice araştırmadan hemen haberi tasdik etmeye kalkışmayın. Sonra işin aslını bilmediğiniz halde doğru olup olmadığını araştırmadan tasdik ettiğiniz bu haber sebebi ile bir topluluğa karşı suç işlersiniz. Haberin yalan olduğu ortaya çıktıktan sonra da yaptığınız bu kötülükten dolayı pişman olursunuz.
O voi che credete in Allāh e che fate ciò che Egli ha ordinato, se giunge da voi un licenzioso con informazioni che riguardano un popolo, accertatevi della sua veridicità e non affrettatevi a credergli, per timore che, se credeste alla sua informazione senza accertarvene, potreste commettere un crimine contro la gente, ignorando la verità dei fatti, e potreste rimpiangere ciò che avete fatto, quando verrebbe rivelata la falsità della sua informazione.
The Holy Prophet's ﷺ Decision is Better
According to the previous verse, Walid Ibn 'Uqbah ؓ reported that Banul-Mustaliq had turned apostate and refused to pay Zakah. At this, the blessed Companions were disturbed and infuriated. They expressed the view that jihad should be declared on them immediately, but the Holy Prophet ﷺ rejected his report on the basis of strong circumstantial evidence to the contrary. He sent Khalid Ibn Walid for investigation. In the foregoing verse, the Qur’ an enjoined that if there are strong reasons to doubt the report conveyed by any person, it is not lawful to act upon it before investigation. In this verse the noble Companions ؓ are given one more guideline: 'Although when you heard the news about Banul-Mustaliq's apostasy, you reacted the way you reacted, and that was on account of your religious zeal and enthusiasm, yet your view was not right and proper. The decision taken by the Holy Prophet ﷺ proved to be better (Mazhari). Thus in matters requiring consultation it is proper to express a view but it is not proper for you to exert efforts to get the Holy Prophet ﷺ to act upon your opinion. Although there is a rare possibility that an opinion expressed by the Holy Prophet ﷺ in some worldly matters comes to be against worldly expedience, and this is not contrary to the station of his prophethood, yet Allah has gifted him with such insight, perspicacity and discernment which you do not have. Therefore, if the Holy Prophet ﷺ were to follow your opinion, in many matters, you will suffer loss and fall into difficulties. If rarely ever your opinion is right or proper, it is still better to abandon your opinion and obey the Holy Prophet ﷺ . By doing so it is possible that you may suffer some worldly loss, but it would not be as harmful as his following your opinion. In this case, even if you suffer any worldly loss, the reward of obedience to the Holy Prophet ﷺ is a better compensation.
Lexically, the word is derived from and it connotes "to commit a sin or crime" and it also means "to suffer from hardship". In this context, both connotations appropriately fit (Qurtubi).
7- Bilin ki aranızda Allah’ın Rasûlü vardır. Eğer o, birçok işte sizi dinleseydi, elbette sıkıntıya düşerdiniz. Fakat Allah, size imanı sevdirdi ve onu güzel gösterip kalplerinize yerleştirdi. Küfrü, fasıklığı ve isyanı da size çirkin gösterdi. İşte bunlar, doğru yolda olanlardır.
8- Bu da Allah’tan bir lütuf ve nimettir. Allah Alîmdir, Hakîmdir.
7. Yani şunu bilin ki Rasûlullah sallallahu aleyhi ve sellem aranızda bulunuyor. O, sizin iyiliğinizi isteyen, size doğruyu gösteren, hakkınızda hayır dileyen, size samimiyetle öğüt veren şerefli bir peygamberdir. Siz ise kendiniz için Peygamberin size asla muvafakat etmeyeceği birtakım kötülükleri ve zararlı şeyleri istemektesiniz. Eğer o, çoğu işte sizi dinleyecek olursa, bu sizin için zorluk çıkmasına sebep olur. Fakat Peygamber size doğruyu gösterir.
Allah, kalplerinize yerleştirdiği hakkı sevme ve tercih etme duygusu sayesinde, hak için belirlediği ve hakkın sıhhatine delalet eden deliller ve şahitler aracılığıyla, kalplerin ve fıtratların onları kabulü ile ve yine yüce zâtına yönelmenizi sağlayan tevfiki sayesinde imanı size sevdirmiş ve kalplerinizde onu süslemiştir. Diğer taraftan kalplerinize yerleştirdiği kötülükten tiksinme, onu yapmayı istememe duygusu sayesinde, yine kötülüğün fesadına şahit ve delil olarak belirlediği belgelerle ve fıtratın da onu kabul etmeyişi sayesinde O, küfürden ve fâsıklıktan yani büyük günahlardan ve isyandan yani küçük günahlardan nefret etmenizi sağlamıştır. “İşte bunlar” Allah’ın kalplerinde imanı süsleyip kendilerine imanı sevdirdiği; küfrü, fâsıklığı ve isyanı da çirkin gösterip tiksindirdiği kimseler “doğru yolda olanlardır.” Yani bilgileri de amelleri de salih olan, dosdoğru din ve dosdoğru yolda istikamet üzere yürüyenlerdir.
Bunların zıddı ise kâfirliğin, fâsıklığın ve isyanın kendilerine sevdirildiği, imanın ise kendilerine hoş gösterilmediği azgın kimselerdir. Bu da bütünü ile kendilerinin günahıdır. Çünkü onlar, fâsıklığa yönelince Allah da onların kalplerini mühürlemiştir:“Onlar sapıp eğrilince, Allah da kalplerini saptırdı.”(es-Saf, 61/5) Bunlar hak kendilerine ilk geldiğinde ona iman etmedikleri için Allah da onların kalplerini tersyüz etmiştir.
8. “Bu da Allah’tan bir lütuf ve nimettir.” Yani onların elde ettikleri bu hayır, Allah’ın üzerlerindeki lütuf ve ihsanı sayesindedir. Onların bizzat kendi güç ve imkânları ile elde edilmiş değildir. “Allah Alîmdir.” Kimin nimete şükrettiğini bilir ve ona nimete karşı şükretme muvaffakiyetini de nimete nail olma başarısını da ihsan eder. Kimin şükretmediğini ve bu nimete layık olmadığını da bilir. “Hakîmdir.” O, lütfunu hikmetinin gerektirdiği yerlere yönlendirir.
Ô croyants, sachez qu’il y a parmi vous le Messager d’Allah sur qui descend la Révélation. Prenez donc garde à ne pas le traiter de menteur et que la Révélation l’informe que vous le traitez de menteur. Il sait le mieux ce qui est dans votre intérêt et s’il obéissait à beaucoup de vos suggestions, vous connaîtriez la peine qu’il veut vous épargner, mais Allah vous a fait la faveur de vous faire aimer la foi et de l’embellir dans vos cœurs. Voilà pourquoi vous êtes des croyants. D’autre part, Il vous a fait détester la mécréance et la désobéissance. Ceux qui ont ces caractéristiques empruntent la voie de la sagesse et de la droiture.
E sappiate – o credenti – che tra di voi vi è il Messaggero di Allāh, al quale viene ispirata la rivelazione. State in guardia dal dire bugie, poiché potrebbe essergli ispirata la rivelazione che lo informi della vostra bugia; ed Egli è più Consapevole di ciò che vi è utile; se vi accontentasse in molte delle vostre proposte, sareste caduti nell'afflizione, cosa che Egli non desidera vi accada; piuttosto Allāh, per Sua Generosità, vi ha fatto amare la fede e l'ha abbellita nei vostri cuori, e così avete creduto; e vi ha fatto ripudiare la miscredenza e il fatto di allontanarvi dall'obbedienza Lui dovuta, e vi ha fatto ripudiare l'atto di disobbedirGli. Coloro che possiedono tali caratteristiche sono coloro che percorrono la Via del Trionfo e della Rettitudine.
Hỡi những người có đức tin, các ngươi hãy biết rằng đang sống cùng với các ngươi là một vị Thiên Sứ của Allah, vị mà Lời mặc khải của Ngài được ban xuống cho Y. Bởi thế, các ngươi hãy coi chừng đừng để phải nói dối để rồi Lời mặc khải được ban xuống cho Y về sự dối trá của các ngươi. Y biết rõ những gì sẽ cải thiện điều tốt đẹp cho các ngươi. Nếu Y nghe theo các ngươi trong nhiều vấn đề mà các ngươi đề nghị thì chắc chắn các ngươi đã gặp nhiều khó khăn. Tuy nhiên, nhờ hồng phúc của Allah, Ngài đã làm cho các ngươi thấm nhuần đức tin, Ngài đã trang hoàng và làm đẹp trái tim của các ngươi để các ngươi có đức tin và ghét sự vô đức tin cũng như ghét việc bất tuân Ngài. Những người được mô tả đó chính là những người được hướng dẫn đúng đường.
O believers! Know that amongst you is the Messenger of Allah upon whom revelation descends, so beware of lying in case he receives revelation informing him of your lying. He is better aware of your needs; if he was to obey you in many of the things you suggest, you would surely fall into difficulty which he would not want for you. However, Allah has, through His grace, made faith beloved to you and has beautified it for your hearts and so you accepted it, while making you hate disbelief, disobedience and sin. Those who possess these qualities are the ones who are treading the path of correctness and righteousness.
Vjernici, uvijek imajte na umu da je među vama Božiji Poslanik, sallallahu alejhi ve sellem, kojem Allah daje objavu, i čuvajte se laganja, tim više jer bi mu mogli biti objavljeni ajeti koji će otkriti vašu laž. Da vam se Poslanik milosti, koji najbolje zna u čemu je vaš interes, pokori u mnogo čemu što vi želite, otežali biste sebi život; ali vam je Allah, džellešanuhu, omilio vjerovanje i uljepšao ga. Allah vam je, k tome, omrazio nevjerstvo, pa zato vjerujete samo u Njega, i omrazio vam je razvrat i neposluh. Oni koji saberu ove lijepe karakteristike na Pravom su putu, oni su prihvatili uputu i istinu.
Alamin ninyo, O mga mananampalataya, na nasa inyo ang Sugo ni Allāh habang bumababa sa kanya ang kasi kaya mag-ingat kayo na magsinungaling sapagkat bumababa sa kanya ang kasi na nagpapabatid sa kanya ng kasinungalingan ninyo. Siya ay higit sa nakaaalam sa anumang naroon ang kapakanan ninyo. Kung sakaling tatalima siya sa inyo sa marami sa iminumungkahi ninyo sa kanya ay talaga sanang nasadlak kayo sa pahirap na hindi niya kinalulugdan para sa inyo. Subalit si Allāh dahil sa kabutihang-loob Niya ay nagpaibig sa inyo sa pananampalataya, nagpaganda nito sa mga puso ninyo kaya sumampalataya kayo, nagpasuklam sa inyo ng kawalang-pananampalataya at paglabas sa pagtalima sa Kanya, at nagpasuklam sa inyo ng pagsuway sa Kanya. Ang mga nailalarawang iyon sa mga katangiang ito ay ang mga tumatahak sa daan ng pagkagabay at pagkatama.
"Dan ketahuilah olehmu bahwa di kalangan kamu ada Rasulullah. Kalau ia menuruti (kemauan) kamu dalam beberapa urusan, benar-benarlah kamu akan mendapat kesusahan, tetapi Allah menjadikan kamu cinta kepada keimanan dan menjadikan iman itu indah dalam hatimu serta menjadikan kamu benci kepada kekafiran, kefasikan, dan kedurhakaan. Mereka itulah orang-orang yang mengikuti jalan yang lurus. Itu adalah sebagai karunia dan nikmat dari Allah. Dan Allah Maha Mengetahui lagi Mahabijak-sana." (Al-Hujurat: 7-8).
(7) Artinya, hendaklah kalian mengetahui bahwa ﴾ رَسُولَ ٱللَّهِۚ ﴿ "Rasulullah," ada di tengah-tengah kalian, dialah Rasul mulia, lagi baik dan berakal yang menginginkan kebaikan pada kalian, me-nasihati kalian, di mana kalian menginginkan keburukan serta kejelekan terhadap diri kalian sendiri, namun hal itu tidak sesuai dengan yang dikehendaki Rasulullah a. ﴾ لَوۡ يُطِيعُكُمۡ فِي كَثِيرٖ مِّنَ ٱلۡأَمۡرِ ﴿ "Kalau ia menuruti (kemauan) kamu dalam beberapa urusan," tentu akan terasa berat dan membebani kalian, tapi Rasulullah a menunjukkan kalian dan Allah سبحانه وتعالى menjadikan kalian cinta kepada ﴾ ٱلۡإِيمَٰنَ وَزَيَّنَهُۥ فِي قُلُوبِكُمۡ ﴿ "keimanan dan menjadikan iman itu indah dalam hatimu," karena rasa cinta terhadap kebenaran serta lebih mengedepankan kebenaran yang tertanam dalam benak kalian serta tegaknya hati di atas ke-benaran dengan berbagai saksi dan dalil yang menunjukkan kebe-narannya serta diterimanya oleh hati dan fitrah serta pertolongan yang diberikan Allah سبحانه وتعالى kepada kalian agar kalian kembali kepa-daNya. Allah سبحانه وتعالى (sebaliknya) menjadikan ﴾ إِلَيۡكُمُ ٱلۡكُفۡرَ وَٱلۡفُسُوقَ ﴿ "kamu benci kepada kekafiran dan kefasikan," yaitu dosa-dosa besar, ﴾ وَٱلۡعِصۡيَانَۚ ﴿ "dan kedurhakaan," yaitu dosa-dosa kecil karena rasa benci terhadap keburukan yang ditanamkan Allah سبحانه وتعالى dalam hati kalian, kalian tidak ingin untuk melakukannya serta berbagai dalil dan saksi yang ditegakkan oleh Allah سبحانه وتعالى yang menunjukkan rusak dan berbahaya-nya hal itu serta tidak sesuai dan tidak bisa diterima oleh fitrah, serta karena Allah سبحانه وتعالى menanamkan kebencian pada hati kalian untuk tidak menyukai hal itu.
﴾ أُوْلَٰٓئِكَ ﴿ "Mereka itulah," orang-orang yang hatinya dihiasi oleh Allah سبحانه وتعالى dengan keimanan dan Allah سبحانه وتعالى menjadikan keimanan itu dicintai oleh mereka dan menjadikan mereka membenci keku-furan, kefasikan, dan kedurhakaan, ﴾ هُمُ ٱلرَّٰشِدُونَ ﴿ "orang-orang yang mengikuti jalan yang lurus," yakni orang-orang yang ilmu dan amal-nya baik, tegak di atas Agama dan jalan yang lurus.
Kebalikan dari mereka adalah orang-orang sesat yang di dalam hatinya diberi rasa senang terhadap kekufuran, kefasikan, dan kedurhakaan serta benci terhadap keimanan. Dosa yang me-reka lakukan itu adalah dosa mereka sendiri, sebab ketika mereka berbuat kefasikan, maka kefasikan itu dibentuk oleh Allah سبحانه وتعالى dalam hati mereka, ketika mereka sesat, maka Allah سبحانه وتعالى menyesatkan hati mereka, dan karena mereka tidak beriman pada kebenaran yang datang pada mereka pada pertama kalinya, maka Allah سبحانه وتعالى mem-balikkan hati mereka.
(8) Firman Allah سبحانه وتعالى, ﴾ فَضۡلٗا مِّنَ ٱللَّهِ وَنِعۡمَةٗۚ ﴿ "Itu adalah sebagai karu-nia dan nikmat dari Allah." Artinya, kebaikan yang mereka dapatkan itu merupakan karunia dan kebaikan Allah سبحانه وتعالى kepada mereka, bukan karena usaha dan kekuatan mereka.
﴾ وَٱللَّهُ عَلِيمٌ حَكِيمٞ ﴿ "Dan Allah Maha Mengetahui lagi Mahabijaksana," yakni, Maha Mengetahui orang yang bersyukur atas nikmatNya sehingga akan diberi pertolongan untuk mendapatkannya, ber-beda dengan orang yang tidak bersyukur sehingga kenikmatan itu tidak layak untuknya sehingga karunia Allah سبحانه وتعالى pun lenyap sesuai dengan kebijaksanaan Allah سبحانه وتعالى.
Ketahuilah -wahai orang-orang yang beriman- bahwa di tengah kalian ada Rasulullah yang kepadanya diturunkan wahyu. Sebab itu, berhati-hatilah dari berdusta, sehingga wahyu diturunkan kepadanya untuk mengabarkan tentang kedustaan kalian. Beliau lebih mengetahui apa yang menjadi maslahat bagi kalian, sehingga jika beliau menerima sebagian besar usulan kalian, niscaya kalian akan terjerumus ke dalam kesulitan yang tidak diridainya untuk kalian. Akan tetapi, Allah dengan anugerah-Nya telah menjadikan kalian mencintai keimanan dan menjadikan keimanan ini terasa indah di hati kalian, sehingga kalian beriman, serta menjadikan kalian membenci kekufuran, keluar dari ketaatan, dan juga menjadikan kalian membenci kemaksiatan terhadap-Nya. Orang-orang yang mempunyai sifat-sifat demikian adalah orang-orang yang meniti jalan yang lurus dan benar.
-Ey Müminler!- Aranızda kendisine vahiy indirilen Allah’ın resulünün bulunduğunu bilin ve onu yalanlamaktan sakının. Eğer yalanlarsanız, sizin yalanınızın haber verildiği vahiy ona iner. O, hangi şeyin sizin yararınıza olduğunu daha iyi bilir. Eğer o, sizin birçoğunu onayladığınız işlerde size uymuş olsaydı, siz sıkıntıya düşerdiniz ve o, bundan hoşnut olmazdı. Fakat Yüce Allah, ihsanı ile size imanı sevdirdi ve onu kalplerinizde süsledi. Böylece sizler iman ettiniz. Size; küfrü, taatinden çıkmayı ve Allah'a isyan etmeyi ise kötü göstermiştir. İşte bu sıfatlar ile sıfatlanmış olanlar ergin ve doğru yolu bulmuş olanlardır.
Creyentes, sepan que entre ustedes está el Mensajero de Al-lah sobre quien desciende la revelación, así que tengan cuidado de mentir en caso de que él reciba revelación que le informe de su mentira. Él sabe muy bien de sus necesidades. Si él les obedeciera en muchas de las cosas que sugieren, seguramente se enfrentarían a dificultades que él no querría para ustedes. Sin embargo, Al-lah, a través de Su gracia, ha hecho que amen la fe y la ha embellecido para sus corazones, por lo que la aceptaron, al mismo tiempo que ha hecho que aborrezcan la incredulidad, la desobediencia y el pecado. Los que poseen estas cualidades son los que transitan el camino de la rectitud y la justicia.
Và những gì các ngươi đạt được từ những điều tốt đẹp trong trái tim của các ngươi thật ra là hồng phúc và ân huệ mà Allah đã ban cho các ngươi. Allah biết rõ những bề tôi nào biết ơn Ngài nên Ngài phù hộ cho họ, và Ngài sáng suốt trong việc đặt để một điều gì đó vào đúng vị trí thích hợp của nó.
Ang nangyari sa inyo na pagpapaganda sa kabutihan sa mga puso ninyo at pagpapasuklam sa kasamaan ay bilang kabutihang-loob lamang mula kay Allāh na nagmabuting-loob Siya nito sa inyo at bilang biyaya na nagbiyaya Siya nito sa inyo. Si Allāh ay Maalam sa sinumang nagpapasalamat sa Kanya kabilang sa mga lingkod Niya kaya nagtutuon Siya nito, Marunong yayamang naglalagay Siya ng bawat bagay sa kalalagyan nitong naaangkop para rito.
The beautification of goodness and hating of evil that you have achieved is only through the grace of Allah which He bestowed upon you and favoured you with. And Allah is aware of those of His servants who are grateful to Him and so He gives them the ability; He is Wise in that He places each thing in its appropriate place.
Sizler için hayrın kalplerinizde güzel gösterilmesi ve şerrin kötü gösterilmesi ancak Allah'tan bir ihsandır. O, size bunları fazlından ihsan etmiş ve sizi bu nimetler ile nimetlendirmiştir. Allah, kullarından şükredenleri hakkıyla bilir ve onları muvaffak kılar. O; çok hikmet sahibidir, her işi uygun olan yerine koyar.
El embellecimiento de la bondad y la aversión al mal que han alcanzado fue solo a través de la gracia de Al-lah que Él les otorgó. Al-lah es consciente de aquellos de Sus siervos que Le están agradecidos y por eso les da esa bendición. Él es Sabio porque pone cada cosa en el lugar apropiado.
Ciò che vi è accaduto, ovvero il bene che è aumentato nei vostri cuori e il fatto che ripudiate il male, in verità è avvenuto per Misericordia di Allāh, che ve lo ha concesso con Generosità, e che ve lo ha concesso come Grazia. Allāh è Consapevole di chi Gli è grato, tra i Suoi sudditi, in modo da aiutarlo, Saggio, pone ogni cosa nel posto adatto ad essa.
Apa yang terjadi pada kalian -berupa memandang indah kebaikan di hati kalian dan membenci kejahatan- merupakan anugerah dari Allah yang dianugerahkan kepada kalian dan merupakan kenikmatan yang diberikan kepada kalian. Allah Maha Mengetahui hamba-hamba-Nya yang mensyukuri nikmat-Nya, lalu Dia memberikan taufik kepada-Nya dan Dia Mahabijaksana karena telah meletakkan segala sesuatu pada tempat yang sesuai dengannya.
If anyone provides information about another which takes the form of allegations against the latter, ready acceptance of this news on simply hearing it is absolutely against the precautions imposed by the Faith. It is essential on the part of the hearer of the news to make the necessary investigation about it, and whatever opinion he forms should be after impartial inquiry and not before. It frequently happens that when information of this kind is received, there are immediate suggestions of taking punitive action. This is a case of gross irresponsibility. Nobody should form any opinion about such news before investigation; nor should others suggest direct action without a thorough probe. Those who tread the path of righteousness and guidance develop an entirely different temperament from those who do not. They are averse to levelling allegations against others. They prefer to remain silent rather than talk about a supposed misdemeanour which is as yet uninvestigated. Being of such a nature is an indication of their having been blessed with a share in God’s Graces. The Faith that has really permeated their lives now is being acknowledged in verbal form.
Vous embellir le bien et vous faire détester le mal est une grâce venant d’Allah et un bienfait dont Il vous a fait don. Allah sait le mieux qui Lui est reconnaissant parmi Ses serviteurs et lui facilite Ses affaires. Il est aussi Sage, puisqu’Il met toute chose à l’emplacement qui lui convient le mieux.
To što vi volite dobro, a mrzite zlo jest Allahova dobrota i blagodat prema vama. A Allah dobro zna one koji Mu se zahvaljuju na blagodatima – njih će potaknuti na svako dobro. Allah je mudar, jer sve stvari stavlja na mjesto kojem pripadaju.
وَاللَّهُ عَلِيمٌ حَكِيمٌ
(8 cont. And Allah is All-Knowing, All-Wise.) All-Knower in those who deserve guidance and those who deserve misguidance, All-Wise in His statements, actions, legislation and the destiny He appoints.
O believers! If two groups of believers quarrel with one another, then reconcile between them by inviting them to let the law of Allah be the judgement between them. Then, if one of the two reject the reconciliation and transgresses, fight the transgressing group until it returns to accepting the command of Allah. If it returns, reconcile between the two groups with fairness and justice. And be fair in your judgement between them, indeed, Allah loves those who are fair in their judgement.
Dogodi li se da dvije skupine vjernika zarate, vi ih, o vjernici, izmirite tako što ćete ih potaknuti da glede onog oko čega se razilaze prihvate Božiji sud. Ako se pak dogodi da jedna od dvije skupine vjernika ne prihvati sud šerijata u vezi s pomirenjem i nastavi se boriti, vi povedite borbu protiv nje te se borite sve dok ona ne prihvati Allahov sud. Pa ako se prikloni Allahovu sudu, onda njih dvije izmirite i budite u tome pravedni, znajući da Allah, džellešanuhu, voli one koji pravedno sude među ljudima.
E se due fazioni di credenti si combattono – o credenti – mettete pace tra di loro, invitandoli ad attenersi alla legge di Allāh nella loro disputa; se una di loro si rifiuta, allora combattetela finché non si sottomette alla legge di Allāh. Una volta sottomessa alla legge di Allāh, mettete pace tra di loro con giustizia ed equità e siate giusti nel giudicarli. In verità, Allāh ama coloro che giudicano con giustizia.
Linkage
In the foregoing verses the rights of the Prophet were set out. They also laid down the mannerism in which he should be treated. The verses prohibited any act that would annoy or hurt him. Now this set of verses [ 9-10] establishes the manners, mores, injunctions, and mutual rights and obligations to be observed in individual and social life. The common value of all these rules is to avoid causing any inconvenience to the members of the society.
Occasion of Revelation
The commentators have narrated several incidents as a background of the revelation of these verses. Among them is the clash that took place between two Muslim groups. It is not inconceivable that the totality of these incidents might have been the occasion of revelation. It is also possible that one of these incidents has been the cause of revelation and the other incidents, being similar, were also termed as the occasion of revelation.
Although the immediate addressees of this verse are rulers and those in authority who have the means to fight and wage war, [ as stated by Abu Hayyan in Al-Bahr and preferred by ` Alusi in Ruh-ul-Ma` ani ] all Muslims are addressed in this verse indirectly to assist those in authority in this matter. Where there is no leader, 'amir, king or president, the rule is that the two warring parties should be advised, as far as possible, to cease war. If this is not possible, common people are ordered to stay away from both warring groups: they should neither oppose nor aid any one of them. ] Bayan-ul-Qur’ an ].
'Related Issues and Injunctions
There are several forms of mutual fighting between two Muslim parties: [ 1] both parties are subjects of a Muslim government; [ 2] neither of the parties is the subject of a Muslim government; [ 3] one of the parties his the subject of a Muslim government, but not the other. In the first case, it is compulsory for common Muslims to bring about an understanding between them and try to stop the mutual fighting. If they do not cease fighting by negotiations, then it is imperative for the Muslim ruler to take measures against them. If both parties cease fighting by the intervention of the Islamic government, then the laws of retaliation, retribution and blood-wit will apply. If they do not cease, then both parties will be treated like rebels. If one of the parties withdrew and the other persisted in oppression and transgression, then the persistent group will be treated like a rebel group. The obedient group will be designated as 'Adil" (just). The detailed laws pertaining to rebels may be perused in books of Islamic law. Briefly, the law comprehends the following: Before fighting, their weapons must be seized and confiscated. Then they must be arrested and kept in prison until they repent. Neither in the course of fighting nor after fighting should their children be enslaved. Their wealth should not be treated like the spoils of war. In fact, their wealth will be held in trust until they repent. After repentance their belongings will be returned to them. In the above verses, we come across the following directive:
فَإِن فَاءَتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُوا
'...So if it comes back, seek reconciliation between them with fairness, and maintain justice.' [ 49:9]
It means that if the belligerent party ceases fighting, then do not only stop fighting but also think about eliminating the cause of war and mutual dissatisfaction, so that the heart-burnings may come to an end. All enmity and hostilities will thus cease and an atmosphere of brotherhood may prevail for all times to come. Since these people have fought against the Muslim ruler, it was possible that they would not be treated by him equitably. Therefore, the Qur'an lays stress on setting things right between them equitably and justly, so that the rights of no one are violated [ Adapted from Bayan-ul-Qur’ an with reference to Hidayah ].
Ruling
If a very powerful group of Muslims revolts against the Muslim ruler, then it is necessary for the ruler to first hear out their complaint or cause of their dissatisfaction. If a doubt or a misunderstanding has arisen in their mind about some matter, it should be removed. If they show such cause on the basis of which it is permissible in Shari’ ah to oppose a Muslim leader or ruler, like unjust behavior on the part of the government, it is essential for the general body of Muslims to assist the group, so that the leader or ruler may refrain from his tyranny, provided that his tyranny is proved beyond any shadow of doubt (Ibn-ul-Humam; Mazhari). If they cannot show any clearly legitimate reason for their dissatisfaction, revolt, disobedience, and waging war against the Muslim ruler, it is permitted for Muslims to wage war against the rebels. Imam Shafi` i (رح) held that the Muslims should not initiate fight against the rebels unless they first start the fight [ Mazhari ]. This law applies when it is positively and unquestionably clear that the group is rebellious. However, if it is difficult to determine which group is rebellious and which is just, because each party has a valid Shari argument to justify its course of action, then the pros and cons of both parties may be weighed to determine the party that is "just" on the principle of probability. If the juristic argument of one party seems to someone more convincing, it is permitted for him to assist such a group. If someone cannot prefer the standpoint of any one of them, he should remain neutral, as it happened in the civil wars of the Battle of Camel and the Battle of Siffin when many noble Companions ؓ remained aloof.
Conflicts of the Noble Companions ؓ
Imam Abu Bakr Ibn-ul-` Arabi says that this verse of battle between Muslims covers all cases. It includes the case where both parties prepare for war on grounds of a principle of Shari’ ah. Civil wars of the noble Companions ؓ were of this nature. Qurtubi, quoting this view of Ibn-ul-` Arabi, explains the actual situation of the Battle of Camel and the Battle of Siffin and gives guidelines for later generations of Muslims to follow in the light of the battles of the blessed Companions ؓ . This author has dealt with this subject in "Ahkam-ul-Qur'an" in Arabic and his Urdu book "Maqame-Sahabah".The summary of the discussion given in that book with reference to Qurtubi (V.16, P.322) is as follows:
It is not permitted to attribute categorically, and with certainty, to any of the Companions that he was absolutely wrong in his action, because each of them acted according to his own Ijtihad. Their objective was to seek the pleasure of Allah. The Companions ؓ are all our leaders, and it is enjoined upon us that we should hold back our tongue from talking about their mutual differences, and always speak the best things about them. Prophet's companionship is a highly honourable position which should not be violated. The Holy Prophet ﷺ has prohibited to revile them or talk bad about them, and informed us that they have been forgiven and that Allah is pleased with them. Besides, there is the Hadith regarding Sayyidna Talhah ؓ reaching us through several transmitting authorities that:
انّ طلحہ شھید یمشی علی وجہ الارض
"Talhah is a martyr walking on the face of the earth."
If Sayyidna Talhah ؓ was committing a clear sin by going out to wage war against Sayyidna ` Ali, ؓ he could not attain the high status of a martyr. In the same way, if his act might be regarded as a failure to perform his duty on the basis of a clearly wrong interpretation, he would still not attain the status of martyrdom. Martyrdom is attained only when a person is killed in obedience of Allah. Therefore, it is necessary to construe the matter of the Companions ؓ in terms of the principle mentioned above.
Another proof of this is available in authentic and well-established Ahaadith which are reported by Sayyidna ` Ali ؓ himself where the Holy Prophet ﷺ said: "The killer of Zubair is in Hell." Furthermore, Sayyidna ` Ali ؓ reports that the Prophet ﷺ said: "Give news to the killer of Sayyidah Safiyyah's ؓ عنہا son that he will be in Hell." In the light of this we need to believe that Sayyidna Zubair and Sayyidna Talhah ؓ were not sinners or disobedient to Allah in the position taken by them in the battle. Otherwise the Holy Prophet ﷺ would not have referred to Sayyidna Talhah ؓ as a martyr, nor would he predict about the killer of Zubair ؓ that he would be in Hell. Also, he is counted among the ten who were given the glad tidings of attaining Paradise. Traditions relating to this subject have almost reached the grade of continuity [ tawatur ] and the Traditions are referred to as ahadith mutawatir.
Likewise the noble Companions ؓ ، who did not participate in the battles on either side, cannot be regarded as defaulters because their behaviour, conduct and attitude in this matter was also based on their ijtihad, and Allah maintained them thus. Therefore, it is not proper in any sense of the word to curse them, to taunt them, to hold them as sinners, and to neglect their virtues, their struggles and their great religious stations. Some of the scholars were posed the question: what is your view regarding the blood that was shed in the battles that took place among the blessed Companions ؓ ? They simply recited the following verse of the Qur'an:
تِلْكَ أُمَّةٌ قَدْ خَلَتْ ۖ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ ۖ وَلَا تُسْأَلُونَ عَمَّا كَانُوا يَعْمَلُونَ ﴿134﴾
'Those are a people who have passed away. For them what they earned, and for you what you earned. And you shall not be questioned as to what they have been doing. [ 2:134] '
The same question was posed to another scholar. He replied: "Allah saved my hands from being soiled with that blood. Now I will not soil my tongue with it." He meant that he does not wish to make the mistake of categorically adjudging any one of the groups as the defaulter.
` Allamah Ibn-Fuwarrak (رح) says:
"Some of our colleagues feel that the example of the conflicts that took place between the noble Companions ؓ is like that of the episodes of conflict that occurred between Sayyidna Yusuf (علیہ السلام) and his brothers. They, despite their mutual differences, did not lose their status of wilayah and nubuwwah. The same principle applies to the matter of conflicts that occurred between the Companions."
Sayyidna Muhasibi (رح) says: "As far as this bloodshed is concerned, it is difficult for us to say anything because there was a difference of opinion in this regard among the noble Companions ؓ themselves."
When Hasan Al-Basri (رح) was asked the question concerning the wars between the noble Companions ؓ ، he replied:
"Those were fights in which the Companions were present and we were not. They knew all the circumstances and we do not know them. The matter in which the Companions are unanimous, we follow; and the matter in which there is difference of opinion, we observe silence."
Sayyidna Muhasibi (رح) says:
"We concur with Hasan Al-Basri (رح) . We know that when the noble Companions meddled in any matter, they knew fully well why they were doing it. Our task is merely to follow them where they are unanimous, and where they differ we observe silence. We should not on our own introduce new ideas. We are assured that they must have exercised ijtihad and sought the pleasure of Allah. Therefore, in matters of religion they are all beyond doubt."
"Dan jika ada dua golongan dari orang-orang Mukmin berperang, maka damaikanlah antara keduanya. Jika salah satu dari kedua golongan itu berbuat aniaya terhadap golongan yang lain, maka perangilah golongan yang berbuat aniaya itu sehingga golongan itu kembali kepada perintah Allah; jika golongan itu telah kembali (kepada perintah Allah), maka damaikanlah antara keduanya dengan adil dan berlaku adillah. Sesungguhnya Allah menyukai orang-orang yang berlaku adil. Sesungguhnya orang-orang Mukmin adalah bersaudara, karena itu damaikanlah antara kedua saudaramu dan bertakwalah kepada Allah supaya kamu mendapat rahmat." (Al-Hujurat: 9-10).
(9) Ini mengandung larangan bagi orang-orang yang ber-iman untuk saling menzhalimi satu sama lain dan untuk saling menyerang satu sama lain. Jika ada dua kubu dari orang-orang beriman yang saling berperang, maka diwajibkan atas orang-orang beriman lainnya untuk melenyapkan keburukan besar ini dengan cara didamaikan serta ditengahi secara baik sehingga perdamaian bisa terwujud dan agar mereka yang saling berperang bisa menem-puh jalan yang menggiring pada perdamaian. Jika keduanya ber-damai, maka itulah yang terbaik, namun ﴾ فَإِنۢ بَغَتۡ إِحۡدَىٰهُمَا عَلَى ٱلۡأُخۡرَىٰ فَقَٰتِلُواْ ٱلَّتِي تَبۡغِي حَتَّىٰ تَفِيٓءَ إِلَىٰٓ أَمۡرِ ٱللَّهِۚ ﴿ "jika salah satu dari kedua golongan itu berbuat aniaya terhadap golongan yang lain, maka perangilah golongan yang berbuat aniaya itu sehingga golongan itu kembali kepada perintah Allah." Maksudnya, kembali pada ketentuan Allah سبحانه وتعالى dan RasulNya de-ngan mengerjakan kebaikan dan meninggalkan keburukan di mana yang terbesar adalah perang.
Firman Allah سبحانه وتعالى, ﴾ فَإِن فَآءَتۡ فَأَصۡلِحُواْ بَيۡنَهُمَا بِٱلۡعَدۡلِ ﴿ "Jika golongan itu telah kembali (kepada perintah Allah), maka damaikanlah antara keduanya de-ngan adil." Ini adalah perintah untuk berdamai serta bersikap adil dalam perdamaian, sebab bisa saja perdamaian dibuat namun tidak adil, tapi dibuat secara zhalim untuk salah satu dari kedua belah pihak yang bertikai; ini bukan perdamaian yang diperin-tahkan. Untuk itu salah satu dari kedua belah pihak yang bertikai tidak boleh memperhatikan faktor kekeluargaan, etnis atau kepen-tingan-kepentingan lain yang akan menyebabkan kedua belah pihak melenceng dari keadilan. ﴾ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُقۡسِطِينَ ﴿ "Sesungguhnya Allah menyukai orang-orang yang berlaku adil," yakni, bersikap adil dalam memutuskan perkara di antara sesama dan di seluruh kekuasaan yang dipegang bahkan bisa dimasukkan juga dalam pengertian adilnya seseorang terhadap keluarga dan orang-orang yang menjadi tanggungannya serta adil dalam menunaikan kewa-jiban-kewajibannya. Disebutkan dalam hadits shahih,
اَلْمُقْسِطُوْنَ عِنْدَ اللّٰهِ عَلَى مَنَابِرَ مِنْ نُوْرٍ، الَّذِيْنَ يَعْدِلُوْنَ فِيْ حُكْمِهِمْ وَأَهْلِيْهِمْ وَمَا وَلُوْا.
"Orang-orang yang berbuat adil di sisi Allah berada di atas mimbar-mimbar dari cahaya, yaitu orang-orang yang adil dalam hukum dan ke-luarga, serta apa-apa yang dipimpinnya."[99]
(10) ﴾ إِنَّمَا ٱلۡمُؤۡمِنُونَ إِخۡوَةٞ ﴿ "Sesungguhnya orang-orang Mukmin adalah bersaudara." Ini adalah perjanjian yang ditunaikan Allah سبحانه وتعالى di antara sesama orang-orang yang beriman. Siapa pun orangnya yang berada di belahan timur bumi ataupun barat yang beriman kepada Allah سبحانه وتعالى, Malaikat, kitab-kitab, rasul-rasulNya serta ber-iman kepada Hari Akhir, maka ia adalah saudara orang-orang yang beriman lainnya, persaudaraan yang mengharuskan orang-orang mencintainya sebagaimana mereka mencintai diri mereka sendiri serta tidak menyukai apa pun mengenainya sebagaimana diri me-reka sendiri tidak suka terkena hal itu. Karena itulah Rasulullah a bersabda seraya memerintahkan untuk mempererat persaudaraan keimanan,
لَا تَحَاسَدُوْا وَلَا تَنَاجَشُوْا وَلَا تَبَاغَضُوْا وَلَا تَدَابَرُوْا، وَكُوْنُوْا عِبَادَ اللّٰهِ إِخْوَانًا. اَلْمُسْلِمُ أَخُو الْمُسْلِمِ، لَا يَظْلِمُهُ وَلَا يَخْذُلُهُ وَلَا يَكْذِبُهُ.
"Janganlah kalian saling dengki, saling menghasut, saling marah dan saling membelakangi, tapi jadilah hamba-hamba Allah yang bersau-dara, orang Muslim adalah saudara Muslim (lain), tidak menzhaliminya, tidak mengacuhkannya, dan tidak mendustakannya." Muttafaq 'alaih.[100]
Disebutkan dalam ash-Shahihain dari Nabi a,
اَلْمُؤْمِنُ لِلْمُؤْمِنِ كَالْبُنْيَانِ يَشُدُّ بَعْضُهُ بَعْضًا.
"Orang Mukmin bagi Mukmin (lain) laksana bangunan yang saling menguatkan satu sama lain." Dan Rasulullah a (bersabda demikian) seraya menyatukan semua jari-jemari beliau.[101]
Allah سبحانه وتعالى dan RasulNya memerintahkan untuk menunaikan hak-hak kaum Mukminin satu sama lain yang bisa mewujudkan persatuan, saling mencintai dan saling menyambung di antara mereka. Semua itu dimaksudkan untuk memperkokoh hak-hak sesama mereka. Untuk itu, jika terjadi peperangan di antara sesama kaum Mukminin yang bisa menyebabkan perpecahan hati, saling membenci serta saling membelakangi satu sama lain, maka hen-daklah kaum Mukminin lainnya mendamaikan saudara-saudaranya serta berusaha untuk melenyapkan kedengkian di antara mereka yang saling berperang.
Selanjutnya Allah سبحانه وتعالى memerintahkan mereka untuk bertakwa secara umum serta menyebutkan kasih sayang sebagai akibat dari menunaikan ketakwaan serta hak-hak kaum Mukminin. Allah سبحانه وتعالى berfirman, ﴾ لَعَلَّكُمۡ تُرۡحَمُونَ ﴿ "Supaya kamu mendapat rahmat." Jika telah mendapatkan rahmat, maka kebaikan dunia dan akhirat pun di-dapat. Hal itu menunjukkan bahwa tidak menunaikan hak-hak kaum Mukminin merupakan salah satu penyebab terbesar terha-langnya rahmat.
Terdapat berbagai faidah yang dipetik dari kedua ayat ter-sebut yang tidak terdapat dalam penjelasan di atas, yaitu: Pertama, peperangan yang terjadi antara sesama kaum Mukminin menafikan persaudaraan keimanan, karena itulah berperang dengan sesama Mukmin termasuk salah satu dosa besar. Keimanan dan persau-daraan keimanan tidak hilang dengan adanya peperangan sesama Mukmin, seperti halnya dengan dosa-dosa besar lain selain syirik. Dan inilah pendapat yang dianut oleh Ahlus Sunnah wal Jama'ah.
Manfaat kedua, adalah wajib mendamaikan sesama Mukmin yang bertikai secara adil dan wajib memerangi pihak yang berbuat aniaya hingga mereka mau kembali pada perintah Allah سبحانه وتعالى. Jika mereka kembali pada selain perintah Allah سبحانه وتعالى seperti merujuk pada hukum yang tidak diakui oleh syariat, maka hal itu tidak diperbo-lehkan. Meski demikian, harta mereka tetap terjaga, karena Allah سبحانه وتعالى hanya menghalalkan darah mereka saja, bukan harta, pada saat mereka terus membelot.
Jika ada dua kelompok dari orang-orang yang beriman saling berperang maka damaikanlah -wahai orang-orang yang beriman- di antara keduanya dengan mengajak keduanya kepada hukum Allah untuk menyelesaikan pertikaian di antara keduanya. Jika salah satunya enggan dan melanggar maka perangilah kelompok yang melanggar hingga ia kembali kepada hukum Allah. Jika telah kembali kepada hukum Allah maka damaikan antara keduanya dengan adil dan tidak memihak, berbuat adillah dalam memutuskan hukum antara keduanya, sesungguhnya Allah menyukai orang-orang yang berbuat adil dalam membuat keputusan.
Creyentes, si dos grupos de ustedes riñen entre sí, entonces hagan que se reconcilien entre ellos invitándolos a dejar que la ley de Al-lah sea el juez entre ellos. Luego, si uno de los dos rechaza la reconciliación y la transgrede, combatan contra el grupo transgresor hasta que vuelva a aceptar el mandato de Al-lah. Si vuelve a suceder, reconcilien a los dos grupos con equidad y justicia. Sean justos en su juicio entre ellos, de hecho, Al-lah ama a los que son justos en su juicio.
Hỡi những người có đức tin, nếu có hai nhóm thuộc những người có đức tin giao chiến với nhau thì các ngươi hãy đứng ra can thiệp và giải hòa giữa họ bằng giáo luật của Allah. Nếu một trong hai không chịu giải hòa và ngoan cố lấn át và vượt mức giới hạn thì các ngươi hãy đánh họ cho tới khi họ quay trở lại với giáo luật của Allah. Và nếu họ đã quay trở lại với giáo luật của Allah thì các ngươi hãy giải hòa giữa họ một cách công bằng và hợp lý. Quả thật Allah yêu thương những ai công bằng và hợp lý trong việc phân xử.
9- Eğer mü’minlerden iki kesim çarpışırlarsa, aralarını düzeltin. Şayet biri, haddi aşıp diğerine saldırırsa, o zaman saldıran tarafla Allah’ın emrine dönünceye kadar savaşın. Eğer dönerse aralarını adaletle düzeltin. Adil davranın; çünkü Allah adil olanları sever.
10- Mü’minler ancak kardeştirler. O halde iki kardeşinizin arasını düzeltin ve Allah’a karşı takvalı olun ki rahmete nail olasınız.
9. Bu buyruk, zımnen mü’minlerin biribirlerine karşı saldırmalarını ve birbirleri ile savaşmalarını yasaklamakta ve şunu öğütlemektedir: Mü’minlerden iki topluluk çarpışacak olurlarsa, onların dışındaki diğer mü’minler, aralarını ıslah ederek, kendisi ile barışın sağlanacağı en mükemmel şekilde aracılık ederek ve barışa ulaştıran yolları izleyerek bu büyük şerri defetmekle sorumludurlar. Eğer barışırlarsa mesele yok, demektir. “Şayet biri, haddi aşıp diğerine saldırırsa, o zaman saldıran tarafla Allah’ın emrine dönünceye kadar savaşın.”Allah ve Rasûlünün çizdiği sınıra dönmelerini sağlayın ki bu sınır, hayırları işlemek ve en büyüğü mü’minlerle çarpışmak olan kötülükleri terk etmektir.“Eğer dönerse aralarını adaletle düzeltin”Bu buyruk, barış yapmayı ve barışta da âdil olmayı emretmektedir. Çünkü bazen barış gerçekleşmekle birlikte adaletli olmayabilir, aksine hasımlardan biri haksızlığa uğratılabilir. İşte emrolunan barış bu değildir. Taraflardan birisinin yakınlığı, vatanı veya buna benzer adaletten sapmaya sebep olabilecek birtakım gaye ve maksatlar göz önünde bulundurularak diğerine karşı kayırılmaması gerekir.“Adil davranın; çünkü Allah adil olanları sever.” İnsanlar arasında verdikleri hükümlerde olsun, üstlendikleri bütün görevlerde olsun adaletli olanları sever. Bunun kapsamına kişinin, çoluk çocuğunun ve hanımlarının haklarını adaletle gözetmesi de girmektedir. Sahih bir hadiste Peygamber sallallahu aleyhi ve sellem’in şöyle buyurduğu nakledilmektedir:“Âdil davrananlar Allah nezdinde nurdan minberler üzerindedirler. Bunlar verdikleri hükümlerde, aile fertleri arasında ve yönetimleri altında bulunanlar hakkında adaletle davranan kimselerdir.”[23]
10. “Mü’minler ancak kardeştirler.” Bu, Allah’ın mü’minler arasında gerçekleştirdiği bir akittir. Yeryüzünün doğusunda olsun batısında olsun herhangi bir kimse Allah’a, meleklerine, kitaplarına, peygamberlerine ve âhiret gününe iman ediyorsa o, tüm mü’minlerin kardeşidir. Bu kardeşlik de mü’minlerin kendileri için istediği şeyleri onun için de istemelerini, kendileri için hoşlanmadıkları şeylerden onun için de hoşlanmamalarını gerektirir. Bundan dolayı Peygamber sallallahu aleyhi ve sellem iman kardeşliğini emrederek şöyle buyurmaktadır:“Birbirinizi kıskanmayın, fiyat kızıştırmayın, birbirinize kin duymayın, birbirinize sırt çevirmeyin, ey Allah’ın kulları kardeş olun. Müslüman müslümanın kardeşidir, ona zulmetmez, onu yardımsız bırakmaz, ona yalan söylemez.” Hadisi Buhârî ve Müslim rivâyet etmiştir.[24]
Yine Buhârî ve Müslim’de Peygamber sallallahu aleyhi ve sellem’in: “Mü’minin mü’mine karşı durumu biri diğerini destekleyen yapı taşları gibidir” deyip parmaklarını birbirine kenetlediği rivayet edilmektedir.[25]
Allah ve Rasûlü, mü’minlerin birbirlerinin hukukuna riayet etmelerini ve kalpleri kaynaştıracak, sevgiyi artıracak ve aralarındaki ilişkileri sağlamlaştıracak işler yapmalarını emretmiştir. Bütün bunlar, birinin diğeri üzerindeki haklarını pekiştirmektedir. Bu haklardan birisi de bir savaşın vukuunda -ki savaş, kalplerin ayrılığa düşmesini, birbirlerine kin duyup birinin diğerine arka çevirmesini gerektirir-, kardeşlerinin arasını düzeltmeleri ve kalplerindeki kin ve olumsuz duyguları ortadan kaldıracak işler yapmaya gayret etmeleridir.
Daha sonra Yüce Allah, genel olarak takvâlı hareket etmeyi emrederek takvanın ve mü’minlerin haklarını yerine getirmenin rahmete vesile olacağını şöyle dile getirmektedir:“Allah’a karşı takvalı olun ki rahmete nail olasınız.”
İlahi rahmeti elde eden dünya ve âhiretin bütün hayırlarını elde etmiş olur. Bu, ayrıca mü’minlerin haklarını yerine getirmemenin rahmete en büyük engellerden birisi olduğunu da göstermektedir.
Bu iki âyeti kerimede öncekilerden farklı ve önemli birtakım hususlar dile getirilmektedir: Mü’minler arasındaki çarpışmalar iman kardeşliğine aykırıdır. O bakımdan bu, en büyük günahlardan birisidir. Ancak iman ve iman kardeşliği, şirkin dışındaki diğer büyük günahlarda olduğu gibi Müslümanlar arasında karşılıklı çarpışma gerçekleşse bile ortadan kalkmaz. Ehl-i sünnet ve’l-cemaat’in kabul ettiği görüş budur. Yine bu buyruklar, mü’minlerin arasını adaletle bulup düzeltmenin farz olduğunu ifade etmektedir. Aynı şekilde haksız saldırıda bulunanlarla Allah’ın emrine tekrar dönünceye kadar çarpışmanın farz olduğunu göstermektedir. Eğer Allah’ın emrine dönmeyecek olurlarsa -meselâ kabul edilmesi ve bağlı kalınması caiz olmayan bir şeye dönerlerse- bu caiz olmaz. Bu durumda haksız saldırıda bulunanların malları ise koruma altındadır. Çünkü Yüce Allah, onların bu hallerini sürdürmeleri halinde mallarını değil sadece kanlarını mubah kılmıştır.
-Ey Müminler!- Eğer Müminlerden iki grup birbirlerine karşı savaşacak olurlarsa iki grubun arasını ayrılığa düştükleri şey hususunda Allah'ın hükmü ile düzeltin. Eğer iki gruptan biri aranın düzelmesini kabul etmeyecek ve saldırmaya devam edecek olursa; bu durumda haddi aşan o gruba karşı Allah'ın hükmüne dönünceye kadar savaşın. Eğer Allah'ın hükmüne dönerse iki grubun arasını adalet ve insaf ile düzeltin. Aralarında hüküm verirken adaletli olun. Şüphesiz Allah, hükümlerinde adil davrananları sever.
Making Peace between Disputing Muslims
Allah commands making peace between Muslims that fight each other,
وَإِن طَآئِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُواْ فَأَصْلِحُواْ بَيْنَهُمَا
(And if two parties among the believers fall to fighting, then make peace between them both.) Therefore, Allah calls both opposing groups among Muslims, believers, although they are fighting each other. Al-Bukhari and other scholars relied on this Hadith as evidence that committing a sin does not nullify faith, no matter how major the sin is. This creed contradicts the creed of the Khawarij sect and those who accepted their idea, such as the Mu`tazilah sect. Al-Bukhari narrated that Al-Hasan said that Abu Bakrah said that the Messenger of Allah ﷺ gave a speech on the Minbar while Al-Hasan bin `Ali was with him. He was repeatedly looking at Al-Hasan and then at the people; then said,
«إِنَّ ابْنِي هذَا سَيِّدٌ وَلَعَلَّ اللهَ تَعَالَى أَنْ يُصْلِحَ بِهِ بَيْنَ فِئَتَيْنِ عَظِيمَتَيْنِ مِنَ الْمُسْلِمِين»
(Verily, this son of mine is a Sayyid (chief or master), and may Allah make peace between two great groups of Muslims through him.) What the Prophet said, occurred. Al-Hasan brought peace between the people of Ash-Sham and `Iraq, after they fought tremendous wars and frightening battles. Allah's statement,
فَإِن بَغَتْ إِحْدَاهُمَا عَلَى الأُخْرَى فَقَـتِلُواْ الَّتِى تَبْغِى حَتَّى تَفِىءَ إِلَى أَمْرِ اللَّهِ
(But if one of them outrages against the other, then fight you (all) against the one that which outrages till it complies with the command of Allah.) means, until the rebellious group refers to the commands of Allah and His Messenger for judgement and they listen to and obey the truth. There is a Hadith in the Sahih in which Anas states that the Messenger of Allah ﷺ said,
«انْصُرْ أَخَاكَ ظَالِمًا أَوْ مَظْلُومًا»
(Help your brother, whether he is an oppressor or he is oppressed.) "I asked, `O Allah's Messenger! It is right that I help him if he is oppressed, but how should I help him if he is an oppressor' He said,
«تَمْنَعُهُ مِنَ الظُّلْمِ فَذَاكَ نَصْرُكَ إِيَّاه»
(By preventing him from oppressing others; this is how you help him in this case.)" Sa`id bin Jubayr said that tribes of Aws and Khazraj once got in a scuffle using date tree branches and slippers. Allah revealed this honorable Ayah commanding them to make peace between them. As-Suddi said, "A man from Al-Ansar, whose name was `Imran, had a wife called Umm Zayd. She wanted to visit her family, but her husband prevented her from visiting them by locking her in an upper room. So, none of her family could visit or see her. She sent someone to her family. They came, took her down from the room and wanted to take her away. Her husband was absent at the time, so his family called on their people. Their cousins came to help prevent the wife from going with her family. A push and shove situation occurred that led to them fighting using slippers. This Ayah was then revealed in their case, and the Messenger of Allah ﷺ sent someone to bring peace between them, and they both agreed to resort to the decision of Allah the Exalted." The statement of Allah the Exalted, next,
فَإِن فَآءَتْ فَأَصْلِحُواْ بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُواْ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ
(Then if it complies, then make reconciliation between them justly, and be equitable. Verily, Allah loves those who are the equitable.) means, be fair in your judgement regarding the dispute that occurred between them,
إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ
(Verily, Allah loves those who are the equitable.) Ibn Abi Hatim recorded, that `Abdullah bin `Amr said that the Messenger of Allah ﷺ said,
«إِنَّ الْمُقْسِطِينَ فِي الدُّنْيَا عَلَى مَنَابِرَ مِنْ لُؤْلُؤٍ بَيْنَ يَدَيِ الرَّحْمنِ عَزَّ وَجَلَّ بِمَا أَقْسَطُوا فِي الدُّنْيَا»
(Verily, those who are equitable in this life, will be on podiums made of pearls before Ar-Rahman, the Exalted and Most Honored, on account of their fairness in this life.) An-Nasa'i collected this Hadith. Allah's statement,
إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ
(The believers are but a brotherhood.) means, all of them are brothers in Islam. The Messenger of Allah ﷺ said,
«الْمُسْلِمُ أَخُو الْمُسْلِمِ لَا يَظْلِمُهُ وَلَا يُسْلِمُه»
(The Muslim is the brother of the Muslim, he is not unjust with him nor does he forsake him.) In the Sahih,
«وَاللهُ فِي عَوْنِ الْعَبْدِ مَا كَانَ الْعَبْدُ فِي عَوْنِ أَخِيه»
(Allah helps the servant as long as the servant helps his brother.) Also in the Sahih:
«إِذَا دَعَا الْمُسْلِمُ لِأَخِيهِ بِظَهْرِ الْغَيْبِ قَالَ الْمَلَكُ: آمِينَ وَلَكَ بِمِثْلِه»
(If the Muslim invokes Allah for the benefit of his absent brother, the angel says afterwards, "Amin, and for you the same.") There are many Hadiths with this meaning, such as, in the Sahih,
«مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ وَتَرَاحُمِهِمْ وَتَوَاصُلِهِمْ كَمَثَلِ الْجَسَدِ الْوَاحِدِ، إِذَا اشْتَكَى مِنْهُ عُضْوٌ تَدَاعَى لَهُ سَائِرُ الْجَسَدِ بِالْحُمَّى وَالسَّهَر»
(The parable of the believers in relation to the kindness, mercy and compassion they have for each other, is that of the body: when an organ of it falls ill, the rest of the body responds with fever and sleeplessness.) And also in Sahih.
«الْمُؤْمِنُ لِلْمُؤْمِنِ كَالْبُنْيَانِ يَشُدُّ بَعْضُهُ بَعْضًا»
(A believer to another believer is like a building whose different parts enforce each other.) The Prophet then clasped his hands with the fingers interlaced. Allah's statement,
فَأَصْلِحُواْ بَيْنَ أَخَوَيْكُمْ
(So make reconciliation between your brothers, ) refers to the two groups that fight each other,
وَاتَّقُواْ اللَّهَ
(and have Taqwa of Allah) in all of your affairs,
لَعَلَّكُمْ تُرْحَمُونَ
(that you may receive mercy.) and this is a promise from Allah that He will grant mercy to those who fear and obey Him.
Kung may dalawang pangkat kabilang sa mga mananampalataya na nag-awayan ay magpayapa kayo, O mga mananampalataya, sa pagitan ng dalawa sa pamamagitan ng pag-anyaya sa dalawang panig sa paghahatol ng batas ni Allāh kaugnay sa sigalot ng dalawa. Ngunit kung tumanggi ang isa sa dalawa sa pakikipagpayapaan at lumabag, kalabanin ninyo ang lumabag hanggang sa bumalik ito sa kahatulan ni Allāh. Kaya kung bumalik ito sa kahatulan ni Allāh, magpayapa kayo sa dalawa ayon sa katarungan at pagkakapantay. Magmakatarungan kayo sa hatol ninyo sa dalawa; tunay na si Allāh ay umiibig sa mga makatarungan sa kahatulan nila.
Lorsque deux groupes de musulmans se combattent, réconciliez-les ô croyants en les appelant à soumettre leur litige au jugement du Livre d’Allah. Si l’un des groupes refuse la réconciliation et agresse l’autre, combattez-la jusqu’à ce qu’il se résigne à accepter le jugement d’Allah et lorsqu’il l’accepte, réconciliez les deux groupes de manière juste et équitable. Soyez justes dans votre arbitrage car Allah aime ceux qui arbitrent avec justice.
Prema Allahovoj vjeri, vjernici su samo braća. Vjernici, islamsko bratstvo nalaže da pomirite zavađene muslimane. Bojte se Allaha čineći ono što je On zapovijedio i sustežući se od onog što je zabranio, u nadi da ćete zaslužiti Njegovu milost.
Ang mga mananampalataya ay magkakapatid lamang sa Islām. Ang kapatiran sa Islām ay humihiling na magpayapa kayo, O mga mananampalataya, sa pagitan ng mga kapatid ninyong naghihidwaan. Mangilag kayong magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya sa pag-asang kaawaan kayo.
In verità, i credenti sono fratelli nell'Islām, ed è necessario che i fratelli nell'Islam pacifichino i loro fratelli in conflitto, o credenti. Temete Allāh obbedendo ai Suoi ordini e rispettando i Suoi divieti, al fine di ottenere la Sua Misericordia.
How should Muslims live and behave with each other? The short answer to this question is that they should live with each other as brothers. A religious relationship is in no way less important than a blood relationship. If two Muslims quarrel with each other, other Muslims should never add fuel to the fire. On the contrary, under the influence of brotherly feelings, they should make every effort to bring about a compromise between the two. If two Muslims quarrel with each other, one alternative is for other Muslims to adopt a neutral posture. If they do intervene, or their family or group cause them to take the side of their ‘own’ people and fight against the other ‘alien’ people, either course is contrary to Islamic principles. The right Islamic way is to investigate the real issue, and the one who is right should be supported and the one in the wrong should be compelled to accept a just solution to the problem. One who fears God can never relish the sight of people fighting with each other. In fact, he will be extremely uneasy at such a sight, and his true nature will compel him to make efforts to improve relations between the two parties. These are the people whose faith in God causes the opening of the door to God’s graces.
The believers are brothers in Islam, and brotherhood in Islam demands that you, O believers, reconcile between your quarrelling brothers. And be mindful of Allah by fulfilling His commands and refrain from that which He has prohibited; in the hope that you will be shown mercy.
Les croyants ne sont que des frères en Islam. Or la fraternité en Islam, ô croyants, demande que vous réconciliez vos frères lorsqu’ils se querellent et craignez Allah en vous conformant à Ses commandements et en renonçant à Ses interdits afin que, peut-être, il vous soit fait miséricorde.
Sesungguhnya orang-orang yang beriman itu bersaudara dan persaudaraan dalam Islam itu berkonsekuensi atas kalian -wahai orang-orang yang beirman- untuk mendamaikan antara dua saudara kalian yang sedang bertikai. Bertakwalah kepada Allah dengan mengerjakan segala perintah-Nya dan menjauhi segala larangan-Nya dengan harapan agar kalian akan dirahmati.
Quả thật, chỉ những người có đức tin mới đích thực là anh em với nhau trong Islam. Đã là anh em với nhau trong Islam thì các ngươi - hỡi những người có đức tin - hãy giải hoa giữa hai người anh em đang giao chiến và tranh chấp của các ngươi. Các ngươi hãy kính sợ Allah mà thực hiện đúng với các mệnh lệnh của Ngài cũng như tránh xa những điều Ngài ngăn cấm, mong rằng Ngài sẽ thương xót và yêu thương các ngươi.
Müminler ancak kardeştirler. -Ey Müminler!- İslam dini kardeşliği, birbirleri ile çekişen kardeşlerin aralarının düzeltilmesini gerektirir. Emirlerine itaat ederek ve yasaklarından kaçınarak Allah'tan korkup sakının ki, merhamet olunasınız.
Los creyentes son hermanos en el Islam, y la fraternidad en el Islam exige que ustedes, creyentes, reconcilien a sus hermanos cuando se peleen. Tengan temor de Al-lah cumpliendo Sus mandamientos y absténgase de lo que Él ha prohibido, a fin de que reciban Su misericordia.
Ô vous qui croyez en Allah et œuvrez selon ce qu’Il a prescrit, qu’aucun groupe parmi vous n’en raille un autre, car il se peut que ceux qui sont raillés soient meilleurs auprès d’Allah. C’est en effet ce qui est auprès d’Allah qui fait foi. Que des femmes ne raillent pas d’autres femmes, car il se peut que les femmes raillées soient meilleures auprès d'Allah. C'est en effet ce qui est auprès d’Allah qui fait foi, et ne dénigrez pas vos frères. En effet, ceux-ci sont vos alter ego et que personne n’affuble quelqu’un d’un sobriquet qu’il déteste, comme cela était le cas de certains Ansar avant la venue du Messager d’Allah. Quiconque se comporte de la sorte est pervers et quel attribut hideux que la perversion après la foi. Ceux qui ne se repentent pas de leurs péchés sont injustes envers eux-mêmes et leurs péchés les exposent à la perdition.
From birth, there is hidden in every man an instinct to be ‘great’. That is why, if a man finds some weakness in another man, he makes a point of highlighting it, so that in this way he may prove himself to be great and the other small. He ridicules the other person, finds fault with him and calls him by insulting nicknames, in order to satisfy his instinct for self-aggrandisement. But the criterion of goodness or badness is not that which an individual himself decides upon. One is really good who is good in the eyes of God and one is bad if he is adjudged bad in the eyes of God. If a man really develops these feelings in himself, he will lose the desire to be known as ‘great’. Ridiculing others, finding fault with others, giving nicknames to others will all become meaningless to him, because he will come to know that a man’s true status and position are actually going to be determined by God. He will then ponder over the fact that if he considers anyone as small in this world and if later, in the real world of the Hereafter, he (the latter) is treated as worthy of respect, his way of thinking will prove to be absolutely meaningless.
(). It means that calling others with bad nicknames is a sinful act, and the real bad name for a person after embracing Faith is that he is known among people for sinful acts. Therefore, if a Muslim commits the sin of calling others with bad nicknames, and it is known among people, then the real bad name is earned by himself, and not by the person whom he has abused with that nickname. (Muhammad Taqi Usmani)
Prohibition of Ridiculing One Another
The beginning part of this chapter laid down the Prophet's ﷺ rights and the etiquettes to be observed when dealing with him. Then the Holy Qur'an has started mentioning the mutual rights and good manners for the general body of Muslims to be observed among themselves. The injunctions laid down in the preceding two verses related to the collective reformation of the society. Now the current verse mentions the rights and etiquettes to be observed between individuals. Thus the verse prohibits three social evils: [ 1] ridiculing one another; [ 2] finding fault with one another; and [ 3] reviling one another with nicknames.
According to Qurtubi, mocking or scoffing does not only connote mocking with the tongue, but it also implies mimicking someone, making pointed references to him, laughing at his words, his works, his appearance, his dress or calling people's attention to some of his defects, so that they may laugh at him. Mocking includes all of this. By the clear text of the Qur'an, poking fun at someone or ridiculing him is absolutely forbidden.
Stylistically, the Qur'an has, on this occasion, addressed men and women separately. Men are referred to as qawm, a word that is specifically reserved for male members of the human society, though by extension the word most often includes the female members of the human society as well. The Qur'an, however, generally employs the word qawm for both men and women, but here it is specifically used for men in contradistinction to the word nisa' which specifically refers to women. Here both men and women are reminded that mocking one another is a disdainful and evil act. They must refrain from it, because it is very likely that the man who is mocked at may be better than the mocking person and the woman who is mocked at may be better than the mocker. Here the Qur'an prohibits men from mocking other men, and women from mocking other women. This, however, does not mean that it is permitted for men to mock at women or for women to mock at men. The actual reason for making separate mention of the two sexes is that Islam does not allow free intermingling of the two sexes. Ridiculing each other generally occurs where there is such an intermingling. Therefore, in a Muslim society it is inconceivable that men would mock a woman or women would mock a man in an intermingling situation.
In short: no one dare make mockery of a person whose body, face, shape and stature are defective, imperfect, impaired or deformed, because he does not know that the other person, in the sight of Allah, might be better than him on account of his sincerity and purity of heart. When the righteous predecessors heard this verse, they adopted a conducive attitude: For example, Sayyidna ` Amr Ibn Shurahbil ؓ said that he would not laugh at a person when he sees him drink milk direct from the udders of a goat, lest he should become one like him. Sayyidna ` Abdullah Ibn Masud ؓ said: "I would not like to scoff at a dog, lest I be Metamorphosed into a dog (Qurtubi)."
It is recorded in Sahib of Muslim on the authority of Sayyidna Abu 'Hurairah ؓ that the Holy Prophet ﷺ said: "Allah does not look at your Faces and your wealth; He looks at your hearts and your works." Qurtubi derives a legal maxim from this tradition of the Holy Prophet ﷺ that in any matter it is not proper to pass a categorical judgment on the basis of overt evidence or circumstances, because it is possible that a person's overt actions might seem to be good but in the sight of Allah, on account of the insincerity and impurity of his heart, they could be bad, as He is fully aware of the inner state of people's hearts. On the contrary, a person's overt actions might seem to us bad, but in the sight of Allah, on account of the sincerity and purity of his heart, they could serve as an expiation of the bad actions, as He is fully aware of the inner state of people's heart.
The next thing that is prohibited in the verse is lamz which connotes to find fault with someone or to upbraid him. The verse says, وَلَا تَلْمِزُوا أَنفُسَكُمْ literally it means, "Do not find fault with your selves." But the intention is: "Do not find fault with one another-" [ 49:11] as is seen in the translation above. This expression is similar to the expression وَلَا تَقْتُلُوا أَنفُسَكُمْ '...And do not kill yourselves - [ 4:29] '. Although the verse commands "do not kill yourselves", it purports to say "do not kill one another". This expression indicates that, from one point of view, killing another person amounts to killing oneself. Often it happens that if one person kills another person, the victim's supporters kill the murderer. Even if this does not happen, a Muslim is the brother of another Muslim. Killing one's brother is like killing oneself and rendering oneself crippled, helpless and powerless. Similarly, the expression لَا تَلْمِزُوا أَنفُسَكُمْ 'and not find fault with yourselves' means when you find fault with others and upbraid them, others will find fault with you and upbraid you, because no man is normally free from any fault. Scholars have formulated the maxim: وفیک عیوب و للنّاس اعین "You have faults and people have eyes" with which they see them. Thus if someone seeks out the imperfections of some other person and broadcasts them, the latter will do the same in return. If, however, he exercises patience and evades retaliation to his verbal attacks, it comes down to the same thing: If one considers carefully, he will find that defaming and despising one's Muslim brother is actually casting aspersions on oneself.
Scholars have suggested that the satisfaction, well-being and happiness of man lies in examining his own faults and finding ways of mending them. This approach to life will give him no time to find fault with others and broadcast it. How well the last king of India Bahadur Shah Zafar has versified it!
نہ تھی حال کی جب ہمیں اپنی خبر رہے دیکھتے لوگوں کے عیب و ہنر
پڑی اپنی برایٌوں پر جو نظر تو جہان میں کویٔی بُرا نہ رہا
As long as we were unaware of our own faults, we looked into the faults and failings of others;
But when we looked at our own faults there remained no one faulty in the world.
The third thing that is prohibited in the verse is reviling one another with nicknames which are offensive to them, e.g. calling a person lame, hands cropped, blind or one-eyed; or referring to him by other offensive nicknames. Sayyidna Abu Jabirah Ansari ؓ says, "This verse was revealed in connection with us. When we migrated to Madinah, most of us had two or three names. Some of them were popularised in order to denigrate, defame or belittle the bearer of the name. The Holy Prophet ﷺ was not aware of this situation; as a result he sometimes called them by one of these offensive names unwittingly. The noble Companions ؓ informed the Prophet ﷺ that the name offends the bearer of that name. This verse was revealed on that occasion." Sayyidna Ibn-Abbas ؓ says that prohibition of tanabuz bil-alqab means that if a person committed a sin or performed an evil deed from which he repented and mended his ways, it is unlawful for anyone to call him by denigrating names, such as thief, an adulterer, a drunkard or any such name. The Prophet ﷺ is reported to have said: "Anyone who denigrates a Muslim who has committed a sin of which he has repented, Allah takes it upon Himself that He will get the person to commit the very same sin and expose him to embarrassment and humiliation in this world and in the Hereafter [ Qurtubi ].
Exception to the Rule
There are some nicknames, which though apparently offensive, are not intended to defame or insult the bearer of that name, but they rather serve as a symbol of identification. That is why scholars have permitted to attach titles to the names of the traditionalists - like A'raj [ lame, cripple ] or ahdab [ humpbacked, hunchbacked ] provided they are not intended to insult or defame. The Holy Prophet ﷺ himself named a Companion dhul-yadain because his hands were relatively long. ` Abdullah Ibn Mubarak was posed the question: "In the asanid [ chains of authorities on which a tradition is based ] we come across names to which are attached titles like Hamid At-Tawil [ Hamid, the Tall ], Sulaiman al-A'mash [ Sulaiman the weak-eyed ] and Marwan al-Asfar [ Marwan, the Yellow ]: are these titles allowed?" He replied: “ If your intention is not to insult or defame, but rather to complete identification, it is permitted." [ Qurtubi ]
It is Sunnah to call people by Good Titles
The Holy Prophet ﷺ is reported to have said that it is the right of a believer to call his fellow-believers by good names and titles which they like the best. Therefore the use of kunniyyah [ agnomen/cognomen ] had become commonplace in Arabia. The Holy Prophet ﷺ also favoured this, and consequently he himself bestowed appropriate titles on some of the individual Companions, e.g. Abu Bakr Siddiq ؓ received the title of ` Atiq [ the noble ], Sayyidna ` Umar ؓ ، the title of Faruq [ he who distinguishes truth from falsehood ], Sayyidna Hamzah ؓ the title of Asadullah [ the lion of Allah ] and Khalid Ibn Walid, the title of Saifullah [ the sword of Allah ].
Vi koji vjerujete u Allaha i postupate u skladu sa Njegovim zakonom, neka se vjernik ne ruga vjerniku, možda je onaj kojem se ruga bolji kod Allaha i vrijedniji od onog koji se ruga – poenta je u tome ko je kod Allaha bolji! Neka se vjernica ne ruga drugoj vjernici, možda je ona kojoj se ruga bolja kod Allaha i vrijednija od one koja se ruga! I ne klevećite druge muslimane jer su oni dio vas! I ne istražujte mahane jedni drugih i ne zovite se nadimcima kojima ni sami ne biste bili zadovoljni, to je veliki grijeh! (Prije nego što će Allahov Poslanik, sallallahu alejhi ve sellem, doći u Medinu, neke su ensarije jedni druge zvali ružnim nadimcima.) Ružna je navika i osobina da vjernici jedni prema drugima griješe nakon što su ispravno povjerovali u Allaha. A ko se ne pokaje i ne prestane se rugati muslimanima, klevetati ih i spominjati podrugljivim nadimcima, sam sebi čini nasilje, tim više jer čine grijeh koji ih vodi u propast.
The Prohibition of mocking and ridiculing One Another
Allah the Exalted forbids scoffing at people, which implies humiliating and belittling them. In the Sahih, it is recorded that the Messenger of Allah ﷺ said,
«الْكِبْرُ بَطَرُ الْحَقِّ وَغَمْصُ النَّاس»
(Arrogance is refusing the truth and belittling people.) And in another Version
«غَمْطُ النَّاس»
(And despising people) It is forbidden to scoff at and belittle people, for the injured party could be more honored and dearer to Allah the Exalted than those who ridicule and belittle them. This is why Allah the Exalted said,
يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسَى أَن يَكُونُواْ خَيْراً مِّنْهُمْ وَلاَ نِسَآءٌ مِّن نِّسَآءٍ عَسَى أَن يَكُنَّ خَيْراً مِّنْهُنَّ
(O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former. Nor let (some) women scoff at other women, it may be that the latter are better than the former.) thus, stating this prohibition for men and then women. The statement of Allah the Exalted,
وَلاَ تَلْمِزُواْ أَنفُسَكُمْ
(Nor defame yourselves,) forbids defaming each other. He among men who is a slanderer, and a backbiter, is cursed and condemned as Allah states
وَيْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ
(Woe to every Humazah, Lumazah)(104:1) Hamz is defamation by action, while Lamz is by words. Allah the Exalted and Most Honored said,
هَمَّازٍ مَّشَّآءِ بِنَمِيمٍ
(Hammaz (defaming), going about with slander.) (68:11) meaning, he belittles and defames people, transgressing and spreading slander among them, which is the Lamz that uses words as its tool. Allah's statement here,
وَلاَ تَلْمِزُواْ أَنفُسَكُمْ
(Nor defame yourselves,) just as He said in another Ayah,
وَلاَ تَقْتُلُواْ أَنفُسَكُمْ
(Nor kill yourselves) (4:29), meaning, nor kill one another. `Abdullah bin `Abbas, Mujahid, Sa`id bin Jubayr, Qatadah and Muqatil bin Hayyan said that the Ayah,
وَلاَ تَلْمِزُواْ أَنفُسَكُمْ
(Nor defame yourselves,) means, none of you should defame each other,' while,
وَلاَ تَنَابَزُواْ بِالاٌّلْقَـبِ
(nor insult one another by nicknames.) means, `you should not address people by nick names that people dislike.' Imam Ahmad recorded that Abu Jabirah bin Ad-Dahhak said, "This Ayah was revealed about us, Banu Salamah;
وَلاَ تَنَابَزُواْ بِالاٌّلْقَـبِ
(nor insult one another by nicknames.) When the Messenger of Allah ﷺ migrated to Al-Madinah, every man among us had two or three nicknames. When the Prophet called a man by one of these nicknames, people would say, `O Allah's Messenger! He hates that nickname.' Then this Ayah,
وَلاَ تَنَابَزُواْ بِالاٌّلْقَـبِ
(nor insult one another by nicknames.) was revealed." Abu Dawud also collected this Hadith. The statement of Allah the Exalted and Most Honored,
بِئْسَ الاسْمُ الْفُسُوقُ بَعْدَ الايمَانِ
(Evil is the name of wickedness after faith), means, the names and descriptions of wickedness are evil; meaning, `to use the nicknames that were used by the people of Jahiliyyah, after you embraced Islam and understood it,'
وَمَن لَّمْ يَتُبْ
(And whosoever does not repent,) means, from this sin,
فَأُوْلَـئِكَ هُمُ الظَّـلِمُونَ
(then such are indeed wrongdoers.)
"Hai orang-orang yang beriman, janganlah suatu kaum meng-olok-olokkan kaum yang lain, (karena) boleh jadi mereka (yang diolok-olokkan) lebih baik dari mereka (yang mengolok-olokkan) dan jangan pula wanita-wanita (mengolok-olokkan) wanita lain, (karena) boleh jadi wanita-wanita (yang diperolok-olokkan) lebih baik dari wanita (yang mengolok-olokkan) dan janganlah kamu mencela dirimu sendiri dan janganlah kamu panggil memanggil dengan gelar-gelar yang buruk. Seburuk-buruk panggilan ialah (panggilan) yang buruk sesudah iman dan barangsiapa yang tidak bertaubat, maka mereka itulah orang-orang yang zhalim." (Al-Hujurat: 11).
(11) Ini juga merupakan hak-hak di antara sesama kaum Mukminin, yaitu agar ﴾ لَا يَسۡخَرۡ قَوۡمٞ مِّن قَوۡمٍ ﴿ "janganlah suatu kaum meng-olok-olokkan kaum yang lain," dengan perkataan, ucapan, maupun perbuatan yang menunjukkan sikap menghina sesama saudara Muslim, karena hal itu haram dan tidak diperbolehkan. Menghina menunjukkan rasa kagum pihak yang menghina terhadap dirinya sendiri yang bisa saja pihak yang dihina lebih baik dari yang meng-hina dan itulah yang lazim terjadi, sebab penghinaan itu hanya dilakukan oleh orang yang hatinya dipenuhi akhlak-akhlak tidak baik dan tercela, jauh dari akhlak-akhlak yang baik, karena itulah Rasulullah a bersabda,
بِحَسْبِ امْرِئٍ مِنَ الشَّرِّ أَنْ يَحْقِرَ أَخَاهُ الْمُسْلِمَ.
"Cukuplah sebagai keburukan pada seseorang bahwa dia menghina saudaranya sesama Muslim."[102]
Selanjutnya Allah سبحانه وتعالى berfirman, ﴾ وَلَا تَلۡمِزُوٓاْ أَنفُسَكُمۡ ﴿ "Dan janganlah kamu mencela dirimu sendiri," artinya, janganlah kalian saling men-cela. اَللَّمْزُ adalah mencela dengan perkataan, sedangkan اَلْهَمْزُ adalah mencela dengan perbuatan. Keduanya terlarang dan haram serta diancam akan dimasukkan ke dalam neraka bagi yang melakukan-nya. Sebagaimana disebutkan dalam Firman Allah سبحانه وتعالى,
﴾ وَيۡلٞ لِّكُلِّ هُمَزَةٖ لُّمَزَةٍ 1 ﴿
"Celakalah bagi orang yang menghina dengan perkataan dan meng-hina dengan perbuatan." (Al-Humazah: 1).
Seorang Muslim disebut sebagai diri bagi saudaranya karena orang-orang yang beriman itu seharusnya seperti itu kondisinya, laksana satu tubuh (satu diri), jika ada seorang Mukmin yang menghina saudaranya, maka hal itu mengharuskan yang lain untuk menghinanya juga, sehingga dialah yang menyebabkannya.
﴾ وَلَا تَنَابَزُواْ بِٱلۡأَلۡقَٰبِۖ ﴿ "Dan janganlah kamu panggil memanggil dengan gelar-gelar yang buruk." Artinya, janganlah salah satu dari kalian menghina saudaranya dan jangan memberinya julukan yang tidak disukai. Inilah yang disebutkan sebagai pemberian julukan tidak baik sedangkan pemberian julukan yang terpuji tidak termasuk dalam ayat ini.
﴾ بِئۡسَ ٱلِٱسۡمُ ٱلۡفُسُوقُ بَعۡدَ ٱلۡإِيمَٰنِۚ ﴿ "Seburuk-buruk panggilan ialah (pang-gilan) yang buruk sesudah iman." Maksudnya, perbuatan yang paling buruk adalah merubah keimanan dan pengamalan syariat yang di antaranya mengharuskan kita untuk mengerjakan perintah dan menjauhi larangan dengan nama yang tidak baik serta berbuat durhaka yaitu yang disebut sebagai اَلتَّنَابُزُ (saling memberikan ju-lukan yang tidak baik).
﴾ وَمَن لَّمۡ يَتُبۡ فَأُوْلَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ ﴿ "Dan barangsiapa yang tidak bertaubat, maka mereka itulah orang-orang yang zhalim." Inilah yang wajib dila-kukan oleh setiap hamba, yaitu bertaubat kepada Allah سبحانه وتعالى serta membebaskan diri dari tanggungan hak saudaranya dengan cara meminta dihalalkan serta memohon ampunan dan memuji yang bersangkutan sebagai kompensasi atas celaan yang dilakukan terhadapnya. ﴾ وَمَن لَّمۡ يَتُبۡ فَأُوْلَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ ﴿ "Dan barangsiapa yang tidak bertaubat, maka mereka itulah orang-orang yang zhalim," terdapat dua golongan manusia; zhalim terhadap dirinya tapi tidak bertaubat dan orang yang bertaubat yang mendapatkan keberuntungan. Tidak ada golongan yang lain.
O those who have faith in Allah and act upon what He has legislated! A group of you should not mock another; perhaps those that have been mocked are better according to Allah. True consideration is only for what Allah considers. And a group of women should not mock another group of women; perhaps the group mocked at is better according to Allah. Do not taunt the souls of your brothers, because they are like your own souls, and do not call others with names they do not like - as was the case of a few of the Anṣār before the arrival of the Messenger of Allah (peace be upon him). Whoever does that is a wrongdoer, and deviance is a very bad trait after having brought faith. Whoever does not repent from these sins are oppressing themselves by placing themselves in situations of destruction due to the sins they commit.
Ey Allah'a iman edenler ve Allah'ın dini ile amel edenler! Sizden bir topluluk diğer bir topluluk ile alay etmesin. Olur ki alay edilenler, Allah katında alay edenlerden daha hayırlıdırlar. Burada dikkat edilmesi gereken husus Allah katında kimin hayırlı olduğudur. Kadınlar da başka kadınlar ile alay etmesinler. Olur ki alay edilen kadınlar, kendileri ile alay eden kadınlardan daha hayırlıdırlar. Sakın kardeşlerinizi ayıplamayın. Çünkü onlar makam olarak sizinle aynı makamdadırlar. Ve sakın birbirinize hoşlanmadığınız (kötü) lakaplar takmayın. Tıpkı Rasûlullah -sallallahu aleyhi ve sellem-'in gelişinden önce Ensar'dan bazı kimselerin yaptığı gibi. Sizden kim böyle yaparsa, işte o kimse fasıktır. İmandan sonra fasıklık sıfatı ile sıfatlanmak ne kötü bir özelliktir. Kim bu günahlardan tövbe etmezse, işte onlar işledikleri bu masiyetleri sebebi ile kendi nefislerini helaka sürükleyerek kendilerine zulmetmiş olanlardır.
Wahai orang-orang yang beriman kepada Allah dan menjalankan syariat-Nya! Janganlah suatu kaum dari kalian menghina kaum yang lain karena bisa jadi kaum yang dihina itu lebih baik di sisi Allah lantaran yang diperhitungkan adalah yang ada pada sisi Allah dan janganlah sekelompok wanita menghina sekelompok wanita yang lain karena bisa jadi kelompok yang dihina itu lebih baik di sisi Allah. Janganlah pula kalian mencela saudara-saudara kalian sendiri karena kedudukan mereka seperti diri kalian sendiri, serta janganlah sebagian dari kalian memanggil sebagian yang lain dengan julukan yang tidak disukainya, sebagaimana yang dilakukan oleh kaum Ansar sebelum kedatangan Rasulullah -ṣallallāhu 'alaihi wa sallam-. Barang siapa di antara kalian melakukannya maka ia adalah orang fasik. Seburuk-buruk sifat adalah sifat kefasikan setelah keimanan. Barang siapa tidak bertobat dari maksiat ini maka mereka adalah orang-orang yang menganiaya diri mereka sendiri dengan menceburkan diri mereka ke dalam sumber-sumber kehancuran disebabkan kemaksiatan yang mereka lakukan.
11- Ey iman edenler! Bir topluluk başka bir topluluk ile alay etmesin. Belki alay ettikleri kendilerinden daha hayırlıdır. Kadınlar da kadınlarla alay etmesin; belki alay ettikleri kendilerinden daha hayırlıdır. Kendinizi/birbirinizi ayıplamayın ve birbirinizi kötü lakaplarla çağırmayın. İmandan sonra fâsıklık (edip bu) adı almak ne çirkindir! Kim tevbe etmezse işte onlar, zalimlerin ta kendileridir.
11. Bu sayılanlar da mü’minlerin birbirleri üzerindeki haklarındandır. Onlardan “Bir topluluk başka bir topluluk ile” müslüman kardeşini küçük gördüğüne delalet eden herhangi bir söz veya davranışla “alay etmesin.” Böyle bir iş haramdır. Caiz değildir. Bu, alay edenin kendisini beğendiğine delildir. Üstelik kendisi ile alay edilen, alay edenden daha hayırlı olabilir ki çoğunlukla görülen de budur. Çünkü alay, ancak kötü huylarla dolu ve değerli bütün ahlâkî değerleri ihlal eden bir kalbin ürünüdür. Bundan dolayı Peygamber sallallahu aleyhi ve sellem şöyle buyurmuştur:“Müslüman bir kimseyi hakir görmesi kişiye kötülük olarak yeter.”[26]
Daha sonra Yüce Allah şöyle buyurmaktadır: “Kendinizi/birbirinizi ayıplamayın.” Yani biri diğerini ayıplamasın. Ayıplamak (anlamındaki لمز) söz ile yapılan, همز ise fiil ile yapılan ayıplama ve kötülemedir. Her iki şekli de yasaktır, haramdır ve bu fiilleri işleyenler ateş ile tehdit edilmiştir. Nitekim Yüce Allah şöyle buyurmaktadır:“Hemz ve lemz yapan her kişinin vay haline! (el-Hümeze, 104/1)
Yüce Allah’ın burada (birbirinizi demeyip de) “kendinizi” buyurmuştur ki bu, mü’minlerin aynı vücudun azaları gibi olmaları gerektiğinden dolayıdır. Diğer taraftan da mü’min başka birisini ayıplayacak olursa, başkasının da kendisini ayıplamasını gerektiren bir davranışta bulunmuş olur. Bu durumda kendi kendisinin ayıplanmasına imkan vermiş (ve kendi kendisini ayıplamış)olur.“Ve birbirinizi kötü lakaplarla çağırmayın.” Biri, diğer kardeşini kötüleyerek hakkında söylenmesinden hoşlanmadığı bir lakabı ona takmasın. İşte âyetin yasakladığı lakap takma budur. Yoksa yergi ifade etmeyen lakaplar, bu yasak kapsamına girmez. “İmandan sonra fâsıklık (edip bu) adı almak ne çirkindir!” İmanı, onun hükümleri ve gereği ile amel etmeyi, Allah’ın emir ve yasaklarından yüz çevirmek ile değişmeniz, lakaplar takarak fâsıklık ve isyankarlık adını benimsemeniz ne kadar kötü bir iştir! “Kim tevbe etmezse işte onlar zalimlerin ta kendileridir.” İşte bu, kula farzdır: Yüce Allah’a tevbe etmek, müslüman kardeşinden helâllik almak, onun için mağfiret dilemek ve onu yermesine karşılık olarak övmek suretiyle müslümanın üzerindeki hakkından kurtulmaya bakmalıdır. “Kim tevbe etmezse işte onlar, zalimlerin ta kendileridir.” İnsanlar iki kısımdır: Birisi tevbe etmeyen, böylece kendi nefsine zulmeden kişi; diğeri ise tevbe edip kurtulan kişi. Bunların dışında üçüncü bir kısım yoktur.
Ustedes que creen en Al-lah y obedecen lo que Él ha legislado, un grupo de ustedes no debe burlarse de otro. Tal vez los que son blanco de las burlas son mejores según Al-lah. La verdadera consideración es solo la que viene de parte de Al-lah. Un grupo de mujeres no debe burlarse de otro grupo de mujeres. Quizás el grupo del que se burlan es mejor según Al-lah. No se burlen de las almas de sus hermanos, porque son como sus propias almas, y no llamen a otros con nombres que no les agradan. Quien haga eso es un malhechor, y la desviación es un rasgo muy negativo después de haber creído. Quien no se arrepiente de estos pecados se oprime a sí mismo y se pone en situaciones de destrucción debido a los pecados que comete.
O voi che credete in Allāh e che vi attenete alla Sua Legge, che una fazione non ne derida un'altra, poiché quella che è stata derisa potrebbe essere migliore dell'altra, presso Allāh, e ciò che più conta risiede presso Allāh. E che le donne non deridano altre donne, poiché quelle derise potrebbero essere migliori, presso Allāh. Non prendetevi gioco dei vostri fratelli, poiché essi hanno lo stesso vostro rango, e non chiamate gli altri con un appellativo che odiano, come facevano alcuni degli Anșār prima dell'avvento del Messaggero di Allāh, pace e benedizione di Allāh su di lui; chi di voi fa ciò è un licenzioso: che atteggiamento vile essere licenziosi dopo la fede! E coloro che non si pentono dei peccati fanno torto a loro stessi, conducendosi alla rovina a causa dei peccati da loro commessi.
O mga sumampalataya kay Allāh at gumawa ayon sa isinabatas Niya, huwag mangutya ang ilang lalaki kabilang sa inyo sa ilang lalaki; baka ang mga kinukutya ay higit na mabuti sa ganang kay Allāh. Ang isinasaalang-alang ay ayon sa ganang kay Allāh. Huwag mangutya ang ilang babae sa ilang babae; baka ang mga kinukutya ay higit na mabuti sa ganang kay Allāh. Huwag kayong mamintas sa mga kapatid ninyo sapagkat sila ay nasa kalagayan ng mga sarili ninyo. Huwag manukso ang iba sa inyo sa iba pa sa pamamagitan ng isang taguring kasusuklaman nito, gaya ng kalagayan ng ilan sa Anṣār bago ng pagdating ng Sugo ni Allāh – basbasan siya ni Allāh at batiin ng kapayapaan. Ang sinumang gumawa niyon kabilang sa inyo, siya ay isang suwail. Kay saklap bilang katangian ang katangian ng kasuwailan matapos ng pananampalataya. Ang sinumang hindi nagbalik-loob mula sa mga pagsuway na ito, ang mga iyon ay ang mga tagalabag sa katarungan sa mga sarili nila dahil sa paghahatid sa mga ito sa mga hatiran ng kapahamakan dahilan sa ginawa nila na mga pagsuway.
Hỡi những người có đức tin nơi Allah và làm theo những gì Ngài sắc lệnh và ban hành, một nhóm người này chớ chế nhạo một nhóm người kia, biết đâu nhóm người bị chế nhạo tốt hơn ở nơi Allah. Tương tự, một nhóm phụ nữ này chớ chế nhạo một nhóm phụ nữ kia, biết đâu nhóm phụ nữ bị chế nhạo tốt hơn ở nơi Allah. Các ngươi chớ gây xấu hổ cho người anh em của các ngươi và các ngươi chớ bêu tên xấu của nhau ra trước công chúng giống như tình trạng của một số người Ansar trước khi Thiên Sứ Muhammad đến. Ai trong các ngươi làm điều đó thì y là kẻ xấu xa và thối nát. Thật là một điều tồi tệ cho những thuộc tính xấu xa sau khi đã có đức tin. Và ai không chịu ăn năng, sám hối thì họ chính là những kẻ làm điều sai quấy vì đã muốn bản thân mình bị diệt vong.
Ô vous qui croyez en Allah et œuvrez selon ce qu’Il a prescrit, abstenez-vous de porter des accusations qui ne reposent souvent sur aucune preuve car certaines conjectures sont des péchés, comme lorsque l’on pense du mal de quelqu’un qui est droit en apparence. Par ailleurs, n’espionnez pas les croyants et que personne parmi vous ne mentionne son frère d’une manière qui ne lui plaît pas, car cela équivaut à dévorer la chair de son cadavre. Y a-t-il quelqu’un parmi vous qui aimerait dévorer la chair du cadavre de son frère? Médire de son frère revient en effet à dévorer son cadavre, ayez donc la même répulsion à l’égard de ces deux méfaits. Craignez Allah en vous conformant à Ses commandements et en renonçant à Ses interdits. Allah accepte le repentir de Ses serviteurs et leur fait miséricorde.
Ey Allah'a iman edenler ve Allah'ın dini ile amel edenler! Zannın çoğundan kaçının. Hiçbir delile ve mesnede dayanmayan ithamlardan uzak durun. Zahiren iyi gibi görünen kötü zan gibi zannın bir kısmı günahtır. Müminlerin gizli işlerini araştırmayın ve sakın sizden biri, kardeşini onun hoşlanmayacağı bir şey ile anmasın. Onu, hoşlanmayacağı bir şey ile anmak tıpkı onun ölü etini yemek gibidir. Sizden biri, ölü kardeşinin etini yemekten hoşlanır mı? O halde onun gıybetini yapmaktan sakının. O da (gıybetini yapmakta) bunun gibidir. Emirlerine itaat ederek ve yasaklarından kaçınarak Allah'tan korkun. Allah Teâlâ kullarından tövbe eden kullarının tövbelerini çokça kabul edendir. Onlara karşı çok merhametlidir.
12- Ey iman edenler! Zannın bir çoğundan kaçının, çünkü zannın bir kısmı günahtır. Birbirinizin kusurunu araştırmayın. Kimse kimsenin gıybetini yapmasın. Sizden biri ölmüş kardeşinin etini yemekten hoşlanır mı? İşte bundan tiksindiniz. Allah’tan korkup sakının. Çünkü Allah, Tevvâbdır, Rahîmdir.
12. Yüce Allah, mü’minler hakkında kötü zannın bir çoğunu yasaklamaktadır. Çünkü:“zannın bir kısmı günahtır.” Hakikatle ilgisi bulunmayan, doğruluğuna dair herhangi bir delil ve emare taşımayan, beraberinde pek çok haram fiil ve sözün de bulunduğu kötü zan buna örnektir. Kötü zannın kalpte yerleşmesi halinde bu zan sahibi kimse, bu kadarla kalmaz, aksine söylememesi gereken sözleri söyler, yapmaması gereken şeyleri yapar. Yine buna mü’min hakkında kötü zan beslemek, ona kin duymak ve düşmanlık beslemek de dahil olur. Oysa ona emredilen bunların zıddıdır. “Birbirinizin kusurunu araştırmayın.”Müslümanların kusurlarını araştırarak onların arkasına düşmeyin. Müslümanı kendi haline bırakın. Ortaya çıkmaması gereken şeylerini araştırma ile ortaya çıkarmayın, yanılgılarını ve hatalarını görmezlikten gelin.“Kimse kimsenin gıybetini yapmasın.” Gıybet; Peygamber sallallahu aleyhi ve sellem’in de buyurduğu gibi: “Kardeşini hoşlanmayacağı şeylerle anmandır. İsterse o şeyler onda bulunmuş olsun.”[27] Arkasından Yüce Allah, gıybetten nefret etmeyi gerektiren bir örneği söz konusu ederek şöyle buyurmaktadır:“Sizden biri ölmüş kardeşinin etini yemekten hoşlanır mı?” Allah kişiyi alabildiğine tiksindiren bir iş olan ölü kardeşin etini yemeyi, gıybete benzetmektedir. Sizler, özellikle ruhu çıkmış, ölü bir halde iken onun etini yemekten tiksindiğiniz gibi aynı şekilde onun gıybetinden de yani hayatta iken etini yemekten de tiksinmelisiniz. “Allah’tan korkup sakının. Çünkü Allah Tevvâbdır, Rahîmdir.” Tevvâb; kulunun tevbe etmesine izin vererek bu konuda ona başarı ihsan eden, sonra da tevbesini kabul eden, demektir. “Rahîmdir.” Kullarına çok merhametlidir. Onları kendilerine faydalı olacak şeylere çağırır, tevbelerini kabul eder.
Bu âyet-i kerimede gıybetten şiddetle sakındırılmakta ve gıybetin büyük günahlardan olduğu belirtilmektedir. Çünkü Yüce Allah, gıybet etmeyi ölü birisinin etini yemeye benzetmektedir ki bu da büyük günahlardan birisidir.
The Prohibition of Unfounded Suspicion
Allah the Exalted forbids His faithful servants from being suspicious, which includes having doubts and suspicions about the conduct of one's family, relatives and other people in general. Therefore, Muslims are to avoid suspicion without foundation. The Leader of the faithful `Umar bin Al-Khattab said, "Never think ill of the word that comes out of your believing brother's mouth, as long as you can find a good excuse for it." Malik recorded that Abu Hurayrah, may Allah be pleased with him, said that Allah's Messenger ﷺ said,
«إِيَّاكُمْ وَالظَّنَّ فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيثِ، وَلَا تَجَسَّسُوا وَلَا تَحَسَّسُوا، وَلَا تَنَافَسُوا وَلَا تَحَاسَدُوا، وَلَا تَبَاغَضُوا وَلَا تَدَابَرُوا، وَكُونُوا عِبَادَ اللهِ إِخْوَانًا»
(Beware of suspicion, for suspicion is the worst of false tales; do not spy on one another; do not look for other's faults; do not be jealous of one another; do not envy one another; do not hate one another; and do not desert (shun) one another. And O Allah's servants! Be brothers!) The Two Sahihs and Abu Dawud recorded this Hadith. Anas said that the Messenger of Allah ﷺ said,
«لَا تَقَاطَعُوا وَلَا تَدَابَرُوا وَلَا تَبَاغَضُوا وَلَا تَحَاسَدُوا، وَكُونُوا عِبَادَ اللهِ إِخْوَانًا، وَلَا يَحِلُّ لِمُسْلِمٍ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلَاثَةِ أَيَّام»
(Do not shun each other; do not ignore one another; do not hate one another, and do not envy one another, and be brothers, O servants of Allah. No Muslim is allowed to shun his brother for more than three days.) Muslim and At-Tirmidhi collected this Hadith, who considered it Sahih. Allah said,
وَلاَ تَجَسَّسُواْ
(And spy not), on each other. Tajassus, usually harbors ill intentions, and the spy is called a Jasus. As for Tahassus (inquiring) it is usually done for a good reason. Allah the Exalted and Most Honored said that Prophet Ya`qub said,
يبَنِىَّ اذْهَبُواْ فَتَحَسَّسُواْ مِن يُوسُفَ وَأَخِيهِ وَلاَ تَايْـَسُواْ مِن رَّوْحِ اللَّهِ
("O my sons! Go you and inquire (Tahassasu) about Yusuf and his brother, and never give up hope of Allah's mercy.") (12:87) Both of these terms, `Tajassus' and `Tahassus' could have evil connotations. In the Sahih it is recorded that the Messenger of Allah ﷺ said,
«لَا تَجَسَّسُوا وَلَا تَحَسَّسُوا، وَلَا تَبَاغَضُوا وَلَا تَدَابَرُوا، وَكُونُوا عِبَادَ اللهِ إِخْوَانًا»
(Neither commit Tajassus nor Tahassus nor hate each other nor commit Tadabur. And be brothers, O servants of Allah.) Al-Awza`i said, "Tajassus means, to search for something, while Tahassus means, listening to people when they are talking without their permission, or eavesdropping at their doors. Tadabur refers to shunning each other. " Ibn Abi Hatim recorded this statement. Allah the Exalted said about backbiting;
وَلاَ يَغْتَب بَّعْضُكُم بَعْضاً
(neither backbite one another), thus prohibiting it, which was explained in a Hadith collected by Abu Dawud that Abu Hurayrah said, "It was asked, `O Allah's Messenger! What is backbiting' He said,
«ذِكْرُكَ أَخَاكَ بِمَا يَكْرَه»
(Mentioning about your brother in a manner that he dislikes.) He was asked, `What if my brother was as I mentioned' He said,
«إِنْ كَانَ فِيهِ مَا تَقُولُ فَقَدِ اغْتَبْتَهُ، وَإِنْ لَمْ يَكُنْ فِيهِ مَا تَقُولُ فَقَدْ بَهَتَّه»
(If he was as you mentioned, you will have committed backbiting. But if he was not as you say about him, you will have falsely accused him.)" At-Tirmidhi collected this Hadith and said "Hasan Sahih." Backbiting was sternly warned against, and this is why Allah the Exalted and Most Blessed compared it to eating the flesh of a dead human being,
أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتاً فَكَرِهْتُمُوهُ
(Would one of you like to eat the flesh of his dead brother You would hate it.) Just as you hate eating the flesh of a dead person, on account of your nature; so hate backbiting, on account of your religion. The latter carries a punishment that is worse than the former. This Ayah seeks to discourage people from backbiting and warns against it. The Prophet used these words to discourage taking back a gift that one gives to someone,
«كَالْكَلْبِ يَقِيءُ ثُمَّ يَرْجِعُ فِي قَيْئِه»
(He is just like the dog that eats its vomit.) after saying,
«لَيْسَ لَنَا مَثَلُ السَّوْء»
(Ours is not an evil parable.) Using various chains of narration, the Sahihs and Musnads record that the Prophet said during the Farewell Hajj:
«إِنَّ دِمَاءَكُمْ وَأَمْوَالَكُمْ وَأَعْرَاضَكُمْ عَلَيْكُمْ حَرَامٌ كَحُرْمَةِ يَوْمِكُمْ هذَا، فِي شَهْرِكُمْ هذَا، فِي بَلَدِكُمْ هذَا»
(Verily, your blood, wealth and honor are as sacred among you as the sanctity of this day of yours, in this month of yours, in this town of yours.) Abu Dawud recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«كُلُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ حَرَامٌ مَالُهُ وَعِرْضُهُ وَدَمُهُ، حَسْبُ امْرِىءٍ مِنَ الشَّرِّ أَنْ يَحْقِرَ أَخَاهُ الْمُسْلِم»
(All of the Muslim is sacred to the Muslim, his wealth, honor and his blood. It is evil enough for someone to belittle his Muslim brother.) At-Tirmidhi collected this Hadith and said "Hasan Gharib." Al-Hafiz Abu Ya`la recorded that a cousin of Abu Hurayrah said, "Ma`iz came to the Messenger of Allah ﷺ and said, `O Allah's Messenger! I have committed adultery,' and the Messenger ﷺ turned away from him until Ma`iz repeated his statement four times. The fifth time, the Prophet asked him,
«زَنَيْتَ؟»
(Have you committed adultery؟) Ma0 iz said, Yes. The Prophet asked,
«وَتَدْرِي مَا الزِّنَا؟»
(Do you know what adultery means) Ma`iz said, `Yes. I have illegally done with her what a husband legally does with his wife.' The Prophet said,
«مَا تُرِيدُ إِلَى هذَا الْقَوْلِ؟»
(What do you seek to accomplish by this statement) Ma`iz said, `I intend that you purify me.' The Prophet asked,
«أَدْخَلْتَ ذلِكَ مِنْكَ فِي ذلِكَ مِنْهَا كَمَا يَغِيبُ الْمِيلُ فِي الْمُكْحُلَةِ وَالرِّشَا فِي الْبِئْرِ؟»
(Have you gone into her just as the stick goes into the kohl container and the rope goes into the well) Ma`iz said, `Yes, O Allah's Messenger!' The Prophet commanded that Ma`iz be stoned to death and his order was carried out. The Prophet heard two men saying to one another, `Have you not seen the man who had Allah cover his secret, but his heart could not let him rest until he was stoned to death, just as the dog is stoned' The Prophet continued on and when he passed by the corpse of a donkey, he asked,
«أَيْنَ فُلَانٌ وَفُلَانٌ؟ انْزِلَا فَكُلَا مِنْ جِيفَةِ هذَا الْحِمَار»
(Where are so-and-so Dismount and eat from this donkey.) They said, `May Allah forgive you, O Allah's Messenger! Would anyone eat this meat' The Prophet said;
«فَمَا نِلْتُمَا مِنْ أَخِيكُمَا آنِفًا أَشَدُّ أَكْلًا مِنْهُ، وَالَّذِي نَفْسِي بِيَدِهِ إِنَّهُ الْانَ لَفِي أَنْهَارِ الْجَنَّةِ يَنْغَمِسُ فِيهَا»
(The backbiting you committed against your brother is worse as a meal than this meal. By He in Whose Hand is my soul! He is now swimming in the rivers of Paradise.)" This Hadith has an authentic chain of narration. Imam Ahmad recorded that Jabir bin `Abdullah said, "We were with the Messenger of Allah ﷺ when a rotten odor was carried by the wind. The Messenger of Allah ﷺ said,
«أَتَدْرُونَ مَا هذِهِ الرِّيحُ؟ هَذِهِ رِيحُ الَّذِينَ يَغْتَابُونَ النَّاس»
(Do you know what this odor is It is the odor of those who backbite people.)"
Accepted Repentance from Backbiting and Slander
Allah the Exalted and Most Honored said,
وَاتَّقُواْ اللَّهَ
(And have Taqwa of Allah), that is, regarding what He has commanded you and forbidden for you. Fear Him and beware of Him,
إِنَّ اللَّهَ تَوَّابٌ رَّحِيمٌ
(Verily, Allah is the One Who forgives and accepts repentance, Most Merciful.) He forgives those who repent to Him, is merciful with those who go back to Him and trust in Him. The majority of scholars have stated that repentance for committing the sin of backbiting is that one refrains from backbiting intending not to repeat it again. There is a difference of opinion if whether feeling remorse is required in this case, and also if one should apologize to those who he has backbitten. Some scholars stated that it is not necessary for one to ask those whom he has backbitten to forgive him, because if they knew what was said about them, they could be hurt more than if they were not told about it. It is better, they said, that one should praise those whom he has backbitten in audiences in which he has committed the act. It is also better if one defends the injured party against any further backbiting, as much as one can, as recompense for his earlier backbiting.
"Hai orang-orang yang beriman, jauhilah kebanyakan dari prasangka, sesungguhnya sebagian prasangka itu adalah dosa dan janganlah kamu mencari-cari kesalahan orang lain dan janganlah sebagian kamu menggunjing sebagian yang lain. Sukakah salah seorang di antara kamu memakan daging saudaranya yang sudah mati. Maka tentulah kamu merasa jijik kepadanya. Dan bertak-walah kepada Allah. Sesungguhnya Allah Maha Penerima taubat lagi Maha Penyayang." (Al-Hujurat: 12).
(12) Allah سبحانه وتعالى melarang banyak berprasangka tidak baik ter-hadap orang-orang Mukmin, karena ﴾ إِنَّ بَعۡضَ ٱلظَّنِّ إِثۡمٞۖ ﴿ "sesungguhnya sebagian prasangka itu adalah dosa," seperti praduga yang jauh dari kenyataan dan tidak ada indikasinya, seperti juga prasangka buruk yang diikuti dengan perkataan dan perbuatan yang diharamkan. Prasangka buruk yang tetap berada di hati seseorang tidak hanya cukup sampai disitu saja bagi yang bersangkutan, bahkan akan mendorongnya untuk mengatakan yang tidak seharusnya dan mengerjakan yang tidak sepatutnya yang di dalam hal itu juga tercakup berburuk sangka, membenci dan memusuhi saudara sesama Mukmin yang seharusnya tidak demikian.
﴾ وَلَا تَجَسَّسُواْ ﴿ "Dan janganlah kamu mencari-cari kesalahan orang lain," yakni, janganlah kalian mengorek kesalahan kaum Muslimin
dan jangan mencari-carinya, biarkan orang Muslim tetap berada pada kondisinya sendiri dan gunakanlah cara melalaikan kekeli-ruannya yang jika dikuak akan nampak sesuatu yang tidak sepa-tutnya.
﴾ وَلَا يَغۡتَب بَّعۡضُكُم بَعۡضًاۚ ﴿ "Dan janganlah sebagian kamu menggunjing sebagian yang lain," ghibah sebagaimana yang disebutkan oleh Nabi a adalah,
ذِكْرُكَ أَخَاكَ بِمَا يَكْرَهُ، وَلَوْ كَانَ فِيْهِ.
"Engkau menyebut-nyebut saudaramu dengan sesuatu yang tidak disukai saudaramu meski hal itu benar terdapat pada dirinya."[103]
Selanjutnya Allah سبحانه وتعالى menyebutkan perumpamaan agar kita menjauhi ghibah seraya berfirman, ﴾ أَيُحِبُّ أَحَدُكُمۡ أَن يَأۡكُلَ لَحۡمَ أَخِيهِ مَيۡتٗا فَكَرِهۡتُمُوهُۚ "Sukakah salah seorang di antara kamu memakan daging saudara-nya yang sudah mati. Maka tentulah kamu merasa jijik kepadanya." Ghibah itu laksana memakan daging bangkai saudaranya sendiri yang sangat tidak disukai oleh jiwa karena ghibah yang dilakukan. Karena kalian tidak ingin memakan daging saudara sendiri khu-susnya yang sudah tidak ada nyawanya, maka hendaklah kalian jangan melakukan ghibah dan memakan dagingnya hidup-hidup.
﴾ وَٱتَّقُواْ ٱللَّهَۚ إِنَّ ٱللَّهَ تَوَّابٞ رَّحِيمٞ ﴿ "Dan bertakwalah kepada Allah. Sesungguh-nya Allah Maha Penerima taubat lagi Maha Penyayang." Maha Pene-rima Taubat, yakni yang memberi izin hambaNya untuk bertaubat dan diberi pertolongan untuk bertaubat kemudian taubatnya dite-rima, Maha Penyayang terhadap hamba-hambaNya karena diseru-kan kepada sesuatu yang membawa manfaat bagi mereka serta menerima taubat mereka. Di dalam ayat ini terdapat peringatan keras dari melakukan ghibah, karena ghibah tergolong dosa besar di mana Allah سبحانه وتعالى menyamakannya dengan memakan daging bangkai, yang mana memakan bangkai adalah termasuk dosa besar.
Hỡi những người có đức tin nơi Allah và làm theo những gì mà Ngài đã sắc lệnh và ban hành, các ngươi hãy tránh xa việc cáo buộc hay kết tội người khác mà không dựa trên bất cứ lý do hay bằng chứng nào, các ngươi hãy tránh xa việc làm đó càng nhiều càng tốt. Quả thật, một số sự nghi ngờ là tội lỗi giống như nghĩ xấu cho một người bên ngoài có biểu hiện tốt lành. Và các ngươi chớ dọ thám và deo dõi về những điều riêng tư của những người có đức tin và chớ nhắc đến họ về những điều mà họ không thích ở sau lưng họ bởi quả thật việc nói sau lưng ngươi khác về những điều họ không thích giống như ăn thịt xác chết. Chẳng lẽ ai đó trong các ngươi lại thích ăn thịt người anh em của mình đã chết ư?! Các ngươi hãy kính sợ Allah mà chấp hành các mệnh lệnh của Ngài cũng như tránh xa những điều cầm của Ngài. Quả thật, Allah là Đấng sẽ đón nhận sự sám hối của đám bề tôi biết quay đầu sám hối với Ngài và Ngài rất đỗi thương xót họ.
Wahai orang-orang yang beriman kepada Allah dan menjalankan syariat-Nya! Hindarilah kebanyakan dari tuduhan tanpa bersandar pada sebab-sebab dan alasan yang tepat karena sebagian dari prasangka itu dosa seperti berburuk sangka kepada orang yang secara lahir tampak baik. Janganlah pula kalian mencari-cari aib orang-orang yang beriman dan janganlah salah seorang dari kalian menyebutkan tentang saudaranya dengan hal yang tidak disukainya karena menyebutkannya dengan apa yang tidak disukainya itu seperti makan bangkai saudaranya. Sukakah salah seorang di antara kalian memakan bangkai saudaranya sendiri?! Oleh sebab itu, hindarilah menggunjingnya karena hal itu semisal makan bangkai saudara sendiri. Bertakwalah kepada Allah dengan mengerjakan segala perintah-Nya dan menjauhi segala larangan-Nya, sesungguhnya Allah Maha Menerima tobat dari hamba-hamba-Nya yang bertobat kepada-Nya dan Maha Penyayang kepada mereka.
If a man harbours suspicion against another, everything about the latter appears wrong to him, for his mind starts drifting in negative and wrong directions. He starts searching for his shortcomings rather than his good points. It becomes his favourite ploy to describe his weaknesses and then to denigrate him. The root of many social evils is unfounded suspicion. It is therefore necessary for man to be alert to this. He should not allow such suspicion to enter his mind. If you are suspicious of someone, you can always meet him and talk frankly to him. But, it would be highly unethical to speak ill of a person, if he was not there to defend himself. An individual may occasionally make such mistakes. But, if he is God-fearing, he will not persist in doing so. His fear of God will warn him about his mistake and consequently he will give up his wrong approach and seek God’s pardon.
Analysis of the Verse
This verse too comprises injunctions relating to mutual rights and manners to be observed in social life. It prohibits three things: [ 1] ظن zann [ unfounded suspicion ], the details to follow: [ 2] تَجَسُّس tajassus [ spying, looking secretly into the faults of others ]; and [ 3] غِیبَہ ghibah [ backbiting, speaking in of a person behind his back which if he heard would hurt or injure his feelings ].
[ 1] Prohibition of Unfounded Suspicion
Zann primarily denotes assumption on probable evidence. In the first instance, the Qur'an sets down "Abstain from many of the suspicions.” and gives reason for that: "some suspicion are sins". This shows that not all types of suspicion are a sin. Thus it is incumbent on the readers to investigate which type is a sin, so that they may avoid it. If the uneasy feeling and the conviction that something is wrong, someone is guilty, or some danger is afoot is based on partial evidence, and not confirmed by out-and-out evidence, it is not permitted to act on it. Scholars and jurists have given a detailed account of it. Qurtubi says that in this context Zann connotes "accusation", that is, a charge of wrongdoing, as with guilt, crime, offense or blame without any strong evidence. Imam Abu Bakr Jassas (رح) in Ahkam-ul-Qur'an gives the following details. Zann is divisible into four categories. [ 1] prohibited; [ 2] imperative; [ 3] recommended, desirable; and [ 4] permissible. Distrust of Allah or suspecting His trust is prohibited. For instance, it is not permitted to think ill of Allah in that He will punish him or keep him in calamity all the time without forgiving him or showing mercy to him, thus despairing of His grace. Sayyidna Jabir ؓ reports that the Holy Prophet ﷺ " said:
لا یموتنّ احدکم اِلَّا وھو یحسن الظنّ باللہ
"None of you should die without having favourable thoughts about Allah."
According to another hadtth, Allah Ta` ala says:
اَنَا عند ظنّ عبدی بی
"I treat my servants the way they think about me."
This shows that holding favourable thoughts about Allah is compulsory and thinking ill of Him is prohibited. Likewise it is prohibited to entertain suspicion, without rational grounds, about Muslims whose outer conditions show that they are good and noble.
Sayyidna Abu Hurairah ؓ reports that the Holy Prophet ﷺ said:
ایّاکم و الظّنّ فانّ الظّنّ الکذب الحدیث
"Avoid suspicion, for suspicion is the worst of false talks...".
In this context, Zann by common consent of scholars stands for thinking ill of a Muslim without any concrete proof. However, if there is a matter in which it is necessary to take a decision in either way, and there is no absolute and clear-cut proof based on the Qur'an and Sunnah for that particular situation, it is imperative to act on the strength of the best possible assessment, termed in Islamic jurisprudence as ''A -zann-ul-ghalib' This is the approved practice in cases that come to the law-courts for settlement. In a court of law, a judge has to deliver his decision on the basis of the principle of "the best possible assessment" relying on the testimony of people worthy of confidence, even though there is the possibility that one of the witnesses at that particular moment might have lied. The testimony of the witness is based on "best assessment" and not on "absolute certainty". The judge does not have direct knowledge of the facts of the matter, nor is there a transparent text of the Qur'an and Sunnah. In cases like these where one or the other decision has to be taken, and the absolute knowledge of the reality cannot possibly be attained, there is no way out but to formulate a judgment on the basis of best possible assessment.'
Likewise when the direction of qiblah is not known, nor is there a person that can show one the direction of qiblah, it is compulsory for him to determine it on the basis of "best possible assessment". If a person has destroyed a valuable thing of someone, and a compensation has been imposed on him, he is liable to pay the value of it on the basis of 'best possible assessment'.
The example of permissible Zann is like that of a person performing prayers and in the course of it suspects whether he has performed three rak'at or four, he is permitted to apply the 'best possible assessment' and complete the prayers accordingly. If, however, he does not wish to apply this principle, but wishes to act on the principle of 'certainty', thinking that he has certainly performed three rak'at, and thus completes the fourth one, that too is possible.
And desirable Zann refers to having favourable thoughts about every Muslim. That is rewardable [ condensed from Jassas ].
Qurtubi quotes the Qur’ anic verse
لَّوْلَا إِذْ سَمِعْتُمُوهُ ظَنَّ الْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بِأَنفُسِهِمْ
'...why, when you (0 believers,) heard of it, did the believing men and women not think well on their own selves - [ 24:12] '.
This verse emphasizes to have good thoughts about the believers. The following aphorism apparently seems contrary to this rule:
انّ من الحزم سوء الظّنّ
"It is prudence to have ill thoughts about every person."
But this means to be as precautious when dealing with others as one would deal in suspicious cases: e.g. one should not hand over one's thing to anyone without strong reliance. It does not mean that he should regard anyone as a thief or run him down. In brief, one should take precautionary measures in the predicament one is placed in without labeling people as thieves or perfidious.
[ 2] Prohibition of Spying
The second social evil that is prohibited in the verse is tajassus, spying or prying secretly into the faults of others. An alternative reading of تَجَسُّس tajassus [ with "J"] is tahassus [ with "H"]. In a hadith recorded in Sahihain on the authority of Abu Hurairah ؓ the Holy Prophet ﷺ said:
لا تَجَسَّسُوا ولَا تَحَسَّسُوا
"...do not spy on one another; do not look for other's faults...".
The two words in Arabic are near-synonyms. Akhfash draws attention to the nuances or subtle differences in their meaning: tajassus connotes looking into the affairs of people which they have kept hidden, whilst tahassus connotes searching in general as in the following verse of the Holy Qur'an.
تَحَسَّسُوا مِن يُوسُفَ وَأَخِيهِ
'...search for Yusuf and his brother' - [ 12:87]
However, the term tahassus [ searching ], like tajassus [ spying ], could have an evil connotation in which case the Holy Prophet ﷺ has prohibited it. The verse signifies that one may take into account what is presented in evidence, but it is not permitted to search for faults that are not overt. The Holy Prophet ﷺ says:
لا تغتابوا المسلمین ولا تتّبعوا عوراتھم فان من اتبّع عوراتھم یتبع اللہ عورتۃ و من یتّبع اللہ عورتۃ یفضحہ فی بیتہ (قرطبی)
"Do not speak ill of Muslims behind their backs, and do not search out their faults, for he who searches out their faults will have his faults searched out by Allah, and he whose faults are searched out by Allah will be exposed by Him, even though he should be in the interior of his house" [ Qurtubi ].
Bayan-ul-Qur'an interprets that tajassus [ spying ] and tahassus [ searching ] include the sense of listening to people without their permission when they are talking, or eavesdropping at their doors. However, if there is an apprehension that some member of the Muslim community may be harmed by some mischief-makers, it is permitted for others to spy to protect the innocent and peaceful people, and search furtively for the intentions and conspiracies of such people who are a danger to the society.
[ 3] Prohibition of Backbiting
The third social evil this verse prohibits is ghibah [ backbiting ]. This connotes speaking ill of a person behind his back which if he heard would hurt or injure his feelings, even if what was said about him was the truth; if what was said about him was untruth, it is slander or false accusation. The prohibition of slander is prohibited elsewhere in the Qur'an. In the definition of backbiting the phrase "behind his back / in his absence" appears. This does not mean that it is permissible to say hurtful things in the presence of somebody. This may not be backbiting, but it certainly falls under lamz which is prohibited in the preceding verse.
أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا
(Does one of you like that he eats the flesh of his dead brother? - 49:12)
This verse sternly warns against disgracing a Muslim and compares it to eating the flesh of a human being. If the victim of disgrace is present before the offender, it is like eating the flesh of a living person, and the Holy Qur'an has termed it as 'lamz' which is prohibited in verse 11, as well as in another Surah by saying,
وَيْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ
'Woe to every backbiter, derider [ 104:1] '
And if the victim is not present, and someone speaks ill of him in a way that he is insulted, then it is like eating the flesh of a dead human being. Just as it does not cause any physical torture to a dead body, backbiting does not hurt the victim when he is not aware of it, but just as eating the flesh of a dead body is an extremely inhuman act, so is the backbiting. Both are prohibited. Otherwise also, speaking ill of someone in his absence is an unkind, mean and malicious act; it is not an act of valour and bravery.
This verse prohibits three social evils: unfounded suspicion, unjustifiable search for faults and backbiting. However, backbiting is most severely and harshly condemned. It is compared to eating the flesh of a dead Muslim, thus bringing out the gravity of its prohibition, unkindness and meanness. The wisdom of it lies in the fact that saying hurtful things to the face of someone is prohibited, but the man, being present, will be able to defend himself. Further, for fear of defense not everybody will have the courage to utter hurtful things to the face of someone, and usually it does not last long. It is unlike backbiting where there is no one to defend it, and thus the most mean person would pluck the courage to backbite the greatest of men. Because it is not defended, generally the ball keeps rolling, and more and more people get involved. Therefore, backbiting is prohibited most severely and harshly. It is necessary for the general body of Muslims to defend their brother, if possible, when people speak ill of him in his absence. If that is not possible, they should at least abstain from listening to it, because listening to it willfully and intentionally is like backbiting itself.
Some Issues Related to Backbiting
Sayyidna Maimun ؓ says that once he saw in a dream that there is a dead body of a Negro. A caller addressed him and said: "Eat this." Sayyidna Maimun ؓ says: "I said: '0 servant of God! Why should I eat this?" The caller replied: "Because you have been backbiting a certain person's Negro slave." Sayyidna Maimun ؓ said: "By God, I did not do that." The caller replied: "Yes, you did: you listened to people backbiting him and remained silent as if you were in agreement with them." After this dream, Sayyidna Maimun ؓ composed himself and he himself stopped backbiting and he did not allow anyone else in his presence to backbite.
In a narration of Sayyidna Anas Ibn Malik ؓ relating to Holy Prophet’ s ﷺ experience of Mi` raj, the Messenger of Allah ﷺ said: "When I was taken up to the heaven, I passed by people who had fingernails of copper and were scratching their faces and breasts violently. I asked Jibra'il: 'Who are these people?' He replied: 'They are those people who were given to backbiting their brothers and who aspersed their honour.' [ transmitted by al-Baghawi as cited in Mazhari ]. Sayyidna Abu Said and Jabir ؓ report that the Holy Prophet ﷺ has said:
"Backbiting is worse than adultery. The noble Companions ؓ inquired: 'How so, Messenger of Allah?' He replied: 'A person may commit fornication, repent of it and his sin is forgiven. But the sin of backbiting is not forgiven unless the injured party forgives." [ Transmitted by Tirmidhi and Abu Dawud, as cited in Mazhari ].
This hadith indicates that backbiting is not only a violation of the Divine right, but also a violation of human right. Therefore, it is necessary to seek the forgiveness of the injured party. Some of the scholars express the view that backbiting does not become a human right unless the injured party comes to know about it. Therefore, seeking his pardon is not necessary [ Quoted in Ruh-ul-Ma’ ani from Hasan, Al-Khayyati, Ibn-us-sabbagh, An-Nawawi, Ibn-us-Salah, Az-Zarakshi, Ibn ` Abd-ul-Barr from Ibn-ul-Mubarak ]. This is quoted in Bayan-ul-Qur'an and explained as follows: If the victim of backbiting is not aware that someone has spoken ill of him, it might not be necessary for the backbiter to beg pardon of the victim, but it is necessary that he falsifies himself before the person whom he addressed when backbiting, or at least confesses his guilt before him. If the victim is dead or has disappeared, the atonement is recorded in a narration of Sayyidna Anas ؓ where the Holy Prophet ﷺ has said:
ان من کفَّارۃ الغیبۃ ان یستغفر لمن اغتابہ تقول اللَّھمّ اغفرلنا ولہ
"The atonement of backbiting is to invoke forgiveness of Allah for the victim in the following words: 0 Allah, forgive our sins and his sins". [ Transmitted by Baihaqi and cited in Mazhari ].
Ruling [ 1]
It is prohibited to backbite children, insane and non-Muslim citizens of an Islamic state, because hurting them is prohibited. Hurting harbi infidels who are the inhabitants of Dar-ul-Harb [ hostile country ] is not prohibited. However, backbiting them, on account of wastage of time, is makruh, and reprehensible.
Ruling [ 2]
Backbiting does not only connote speaking ill of a person behind his back, but it also connotes an action or pointed reference to him, as for instance if someone imitates the limp or uneven walking of a lame person to make fun of him, it is not permitted.
Ruling [ 3]
Some narrations show that the general prohibition of backbiting in the verse is subject to exceptions in special cases and specific circumstances. It is permitted if the need for backbiting is real and genuine from the Shari` ah point of view. Examples are as follows:
[ a ] Complaining against a tyrant before a person who can relieve him from the tyranny and injustice.
[ b ] Complaining about the wife and children to the father and husband who can put them right.
[ c ] Giving a full account of the case in order to obtain a fatwa (ruling of Shari’ ah)
[ d ] Warning the Muslims of the mischief of a mischief-monger so that they may ward off the evil.
[ e ] When someone consults another person in any matter, it is obligatory for him to apprise him of all aspects, including weaknesses, so that he is not deceived because of ignorance.
[ f ] If a person commits sins openly and publishes his ungodly behaviour himself, it is not prohibited to make mention of his bad deeds. However, it is abominable and reprehensible to indulge in it on account of wastage of time [ Bayan-ul-Qur'an with reference to Ruh-ul-Ma’ ani ].
But the necessary condition for invoking these exceptions is that speaking ill of someone is not with the intention of insulting or disgracing him, but only to fulfill a genuine need.
O voi che credete in Allāh e che vi attenete alla Sua legge, evitate le accuse prive di fondamento e di prove; in verità, alcuni sospetti sono peccato, come dubitare di una persona che si è dimostrata corretta, e non insistete a cercare i difetti nelle persone, e non sparlate di un vostro fratello dicendo cose che egli odia, poiché dire cose indesiderate è come cibarsi della sua carne da morto. Qualcuno di voi vorrebbe forse cibarsi della carne del fratello morto?! Evitate di sparlare degli altri, poiché è lo stesso. E temete Allāh obbedendo ai Suoi ordini e rispettando i Suoi divieti; in verità, Allāh è Perdonatore dei Suoi sudditi pentiti, Misericordioso con loro.
O those who have faith in Allah and act upon what He has legislated! Stay away from most suspicions which are not based on causes and indications that give them credence, because some suspicions are sinful, like suspecting one who is apparently pious. And do not persue the faults of believers behind their backs, nor mention another in a manner he dislikes, because mentioning him in a manner he dislikes is like eating his flesh whilst he is dead. Do any of you wish to eat the flesh of his dead brother? Therefore, abhor backbiting him because it is like that. And be mindful of Allah by fulfilling His commands and refrain from that which He has prohibited. Indeed, Allah Forgiving of those of His servants who repent; merciful to them.
Ustedes que creen en Al-lah y obedecen lo que Él ha legislado, manténgase alejados de la mayoría de las sospechas que no se basan en causas e indicios que les dan credibilidad, ya que algunas de esas sospechas son pecaminosas, como dudar de alguien en apariencia piadoso. No estén al acecho de las faltas de los creyentes a sus espaldas, ni hablen de los demás de una manera desagradable, porque hacer esto es como comer su carne luego de su muerte. ¿Acaso alguno de ustedes desea comer la carne de su hermano muerto? Por lo tanto, aborrezcan el chisme y la crítica. Tengan temor de Al-lah cumpliendo sus mandamientos y absténgase de lo que Él ha prohibido. Al-lah perdona a aquellos de sus siervos que se arrepienten. Él es Misericordioso con ellos.
Vi koji vjerujete u Allaha i postupate u skladu sa šerijatom, sustežite se od mnogih bezrazložnih sumnji koje ne počivaju na uzrocima i ispravnim indicijama! Neka su sumnjičenja, doista, grijeh, kao npr. da čovjek sumnja u muslimana čija vanjština odaje dobrog čovjeka. Vjernici, nemojte istraživati gdje je koji čovjek posrnuo, nemojte istraživati mahane drugih muslimanā! I neka musliman ne spominje drugog muslimana u odsustvu po onom što odsutni ne bi volio o sebi čuti! Bi li nekom od vas bilo drago jesti meso umrlog brata svog?! Ako vam je to ogavno, onda neka vam je ogavno i njegovo ogovaranje. I bojte se Allaha čineći dobro, a sustežući se od zla. Allah prima pokajanje iskrenih robova, pokajnika, i samilostan je spram njih.
O mga sumampalataya kay Allāh at gumawa ayon sa isinabatas Niya, lumayo kayo sa maraming paghihinala na hindi nakabatay sa nagpapatibay sa mga iyon na mga kadahilanan at mga ebidensiya. Tunay na ang ilan sa pagpapalagay ay kasalanan gaya ng kasagwaan ng pagpapalagay sa sinumang ang panlabas ay ang kaayusan. Huwag kayong magsiyasat sa mga kahihiyan ng mga mananampalataya sa likuran nila. Huwag bumanggit ang isa sa inyo sa kapatid niya ng kasusuklaman nito sapagkat tunay na ang pagbanggit dito ng kasusuklaman nito ay tulad ng pagkain sa laman nito kapag patay na. Iibigin ba ng isa sa inyo na kumain ng laman ng kapatid niya kapag patay na? Kaya masuklam kayo sa panlilibak dito sapagkat ito ay tulad niya. Mangilag kayong magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya. Tunay na si Allāh ay Palatanggap ng pagbabalik-loob ng sinumang nagbalik-loob kabilang sa mga lingkod Niya, Maawain sa Kanila.
Wahai manusia! Sesungguhnya Aku menciptakan kalian dari satu laki-laki, yaitu bapak kalian, Adam, dan satu wanita, yaitu ibu kalian, Hawa. Jadi, nasab kalian itu satu, sehingga janganlah sebagian dari kalian menghina nasab sebagian yang lain. Setelah itu, Kami menjadikan kalian suku-suku yang banyak dan bangsa-bangsa yang menyebar agar sebagian dari kalian mengenal sebagian yang lain, bukan untuk saling merasa lebih tinggi karena kedudukan yang tinggi itu hanya didapat dengan ketakwaan. Sesungguhnya orang yang paling mulia dari kalian di sisi Allah adalah orang yang paling bertakwa di antara kalian, sesungguhnya Allah Maha Mengetahui segala kondisi kalian dan Maha Mengenal kelebihan dan kekurangan kalian, tidak ada sesuatu pun dari hal itu yang luput dari-Nya.
O gente, in verità vi abbiamo creati da un solo uomo, vostro padre Ǣdem, e da una sola donna, vostra madre Eva. La vostra stirpe è unica, dunque non vi insuperbite, poiché il vostro lignaggio è lo stesso; poi vi separammo in molti popoli e tribù, in modo da potervi incontrare; non insuperbitevi, poiché potete distinguervi solo con la devozione. In verità, i favoriti, tra di voi, presso Allāh, sono i più devoti. In verità, Allāh è Sapiente delle vostre condizioni, ben Informato sulle vostre virtù e le vostre mancanze, nulla di tutto ciò Gli è nascosto.
"Hai manusia, sesungguhnya Kami menciptakan kamu dari seorang laki-laki dan seorang perempuan dan menjadikan kamu berbangsa-bangsa dan bersuku-suku supaya kamu saling kenal-mengenal. Sesungguhnya orang yang paling mulia di antara kamu di sisi Allah ialah orang yang paling bertakwa di antara kamu. Sesungguhnya Allah Maha Mengetahui lagi Maha Mengenal." (Al-Hujurat: 13).
(13) Allah سبحانه وتعالى memberitahukan bahwa Dia menciptakan anak cucu Adam dari asal-usul dan diri yang satu, semua ketu-runan Adam berasal dari lelaki dan perempuan yang silsilah semua-nya merujuk pada Adam dan Hawa. Allah سبحانه وتعالى mengembangbiakkan dari keduanya lelaki dan perempuan yang banyak, mereka kemu-dian disebar dan dijadikan ﴾ شُعُوبٗا وَقَبَآئِلَ ﴿ "berbangsa-bangsa dan bersuku-suku," yakni suku-suku yang besar dan kecil. Yang demikian itu bertujuan agar mereka saling mengenal satu sama lain, sebab andai masing-masing orang menyendiri, tentu tidak akan tercapai tujuan saling mengenal satu sama lain yang bisa menimbulkan saling tolong-menolong, bahu-membahu, saling mewarisi satu sama lain serta menunaikan hak-hak kerabat.
Adanya manusia dijadikan berbangsa-bangsa dan bersuku-suku bertujuan agar berbagai hal positif tersebut bisa terwujud yang bergantung pada proses saling mengenal satu sama lain serta pemaduan nasab. Namun ukuran kemuliaan di antara mereka adalah takwa. Orang yang paling mulia di antara sesama adalah yang paling bertakwa kepada Allah سبحانه وتعالى, paling banyak melakukan ketaatan serta paling mampu mencegah diri dari kemaksiatan, bukan yang paling banyak kerabat serta kaumnya, bukan yang ke-turunannya paling terpandang (karena level sosial). Dan mengenai semua itu Allah سبحانه وتعالى ﴾ عَلِيمٌ خَبِيرٞ ﴿ "Maha Mengetahui lagi Maha Mengenal." Allah سبحانه وتعالى mengetahui siapa di antara mereka yang bertakwa kepada Allah سبحانه وتعالى baik secara lahir maupun batin serta siapa di antara me-reka yang tidak menunaikannya, baik secara lahir maupun batin. Masing-masing akan diberi balasan yang sesuai.
Di dalam ayat ini terdapat dalil yang menunjukkan bahwa mengetahui nasab itu diharuskan secara syariat, karena Allah سبحانه وتعالى menjadikan manusia berbangsa-bangsa dan bersuku-suku itu de-ngan tujuan demikian.
Ô gens, Nous vous avons créés d’un seul mâle, qui est votre père Adam, et d’une seule femelle, qui est votre mère Eve. Votre ascendance est donc unique et il n’appartient de ce fait à personne parmi vous de s’enorgueillir devant autrui de sa généalogie. Puis Nous avons fait de vous des peuples nombreux et des tribus éparpillées, afin que vous fassiez connaissance les uns avec les autres et non afin que vous enorgueillissez les uns devant les autres. Le mérite n’est en effet acquis que par la piété. C’est pourquoi Allah dit ensuite: Le plus noble d’entre vous est le plus pieux. Allah connaît le mieux votre état et rien ne Lui échappe.
Ey insanlar! Şüphesiz biz, sizi bir erkekten ki, o babanız Âdem -aleyhisselam- ve bir dişiden yarattık ki, o da anneniz Havvâ'dır. Sizin soyunuz birdir. Sizden hiç kimse sakın ola soyu hususunda övünmesin. Sonra sizi övünesiniz diye değil, birbiriniz ile tanışasınız diye yayılmış bir şekilde pek çok kollara ve kabilelere ayırdık. Çünkü üstünlük ve ayrım ancak takva ile olur. Bundan dolayı Yüce Allah şöyle buyurmuştur: Şüphesiz Allah katında en değerliniz O'ndan en çok sakınanınız ve takvalı olanınızdır. Şüphesiz Allah her halinizi hakkıyla bilendir ve sizin eksiklik ve kemal bakımından hangi hal üzerinde olduğunuzdan hakkıyla haberdardır. Bundan hiçbir şey O'na gizli kalmaz.
Seres humanos, los he creado a partir de un varón, su padre Adán, y de una mujer, su madre Eva. Por lo tanto, el linaje de todos ustedes es el mismo, por lo que algunos de ustedes no deben sentirse superiores en linaje sobre los demás. Luego los congregué en muchas naciones y tribus que estaban dispersas, para que puedan reconocerse unos a otros, no para que se sientan superiores unos a otros, porque la superioridad solo puede ser debida al conocimiento de Al-lah. De hecho, el más noble de entre ustedes, según Al-lah, es el más temeroso de él. Al-lah tiene conocimiento de sus condiciones, y sabe en qué estado de perfección y deficiencia se encuentran, nada le está oculto.
All of Mankind are the Children of 'Adam and Hawwa' (علیہما السلام)
In the preceding verses, six social evils in connection with human and Islamic rights were prohibited, and principles of good manners were laid down to be observed in social life. The current verse proceeds to set down the basis of an all-comprehensive and all-pervading principle of human equality. It has firmly laid the axe at the false and foolish notions of superiority, born of racial arrogance or national conceit. All men have been created from a single male ['Adam (علیہ السلام) ] and a single female [ Hawwa' (علیہا السلام) ] as human beings. Therefore, all people are the descendants of 'Adam and Hawwa' (علیہما السلام) and have been declared equal in the sight of Allah. No one is allowed to take pride nor to degrade others on the basis of pigment of his skin, the amount of wealth he possesses or by his rank or by his social status, descent or pedigree, but by his moral uprightness and the way he discharges his obligations to Allah and man. The entire human race is but one family. Division into nations, tribes and sub-tribes of all sizes, and races is meant only to give a better identification of one another.
Circumstances of Revelation
This verse was revealed on the occasion of the conquest of Makkah. When it was time for prayer, the Holy Prophet ﷺ asked Sayyidna Bilal ؓ to call the adhan. One of the pagan Quraish cynically remarked:
Thank God that my father died before this happened, and he did not have to see this bad day. Harith Ibn Hisham remarked: Could Muhammad not find anyone better than this black crow to sound the adhan in the Sacred Mosque! Abu Sufyan said: I do not wish to utter anything for fear that the master of the heavens will inform him. Thus Jibra'il (علیہ السلام) came down and informed the Holy Prophet ﷺ about this conversation. The Holy Prophet ﷺ called them and asked them about it. They admitted. At this, the current verse was revealed.
Taqwa of Allah is the basis of Honour
This verse made it plain that human beings can earn honour on account of their faith and righteousness. The immediate application of the verse was to Sayyidna Bilal ؓ ، and therefore the Holy Prophet ﷺ said to those people: You are empty (i.e. you have no moral leg to stand on.) Sayyidna Bilal ؓ ، on the other hand, is equipped (with high moral qualities); and he is better and more honourable than any of you." [ Baghawi, as cited in Mazhari ]. Sayyidna ` Abdullah Ibn ` Umar ؓ reports that on the day when Makkah was conquered, the Holy Prophet ﷺ performed tawaf (circumambulation of Ka'bah) in the state of riding on his she-camel, [ so that all the people could see him ]. Then having completed his tawaf, he delivered a sermon in which he said:
الحمد للہ اذھب عنکم عبّیۃ الجاھلیۃ تکتبّرھا۔ الناس رجلان برّ تقّی کریم علی اللہ وفاجر شقی ھین علی اللہ ثمّ تلا : یٰٓایُّھَا النَّاس اِنّا خلَقنٰکُم (ترمذی و بغوی)
"0 people! Allah has removed from you the pride of Jahiliyyah and its arrogance. People are of two types: a man who is righteous, fearful of Allah and he is honourable to Allah; or a man who is sinful, wretched, and he is disgraced and little to Allah [ Tirmidhi and Baghawi ]."
Then he recited the current verse.
Sayyidna Ibn-` Abbas ؓ says: For people "honour" lies in wealth, whilst in the sight of Allah it lies in righteousness.
Analysis of Important Words in the Verse
The word Shu` ub is the plural of Sha'b which refers to a large group of persons of the same origin, (like a nation). Then it consists of clans and tribes. The largest group in this arrangement is called sa'b, and the smallest is called ` ashirah. Abu Ruwaq says that the words Shu` ub and Sha'b refer to non-Arab nations whose lineage is not preserved, whilst qabail refers to Arabs whose lineage is well-preserved. The word asbat is used to refer to the children of Israel.
Lineal, National and Linguistic Division of Mankind:
The Underlying Divine Wisdom is identification
The Qur'an in this verse has made it clear that Allah has created all mankind from a single mother and a single father, and made them into a single brotherhood. But he has divided them into different tribes, nations, races, lineage and language-speakers/linguistic groups. The underlying Divine wisdom in such a division is mutual identification. For example, if there are two persons bearing the same name, they could be differentiated by family name. It can also show the near and remote relations. Their Shari rights can be fulfilled on the basis of near and distant lineage. It is incumbent to determine the near and remote agnate heirs when applying the law of succession or dividing the estate of a deceased. In short, reference to one's lineage for the purpose of identification is not deemed to be pride and conceit.
13- Ey insanlar! Biz sizi bir erkekle bir kadından yarattık ve birbirinizle tanışanız diye sizi uluslara ve kabilelere ayırdık. Allah katında sizin en değerliniz, en takvâlı olanınızdır. Şüphesiz Allah her şeyi bilendir, her şeyden haberdardır.
13. Yüce Allah, Âdemoğullarını tek bir asıldan, tek bir türden yarattığını, hepsinin bir erkek ve bir dişiden türediklerini haber vermektedir. Hepsi Adem ile Havva’dandırlar. Yüce Allah, o ikisinden pek çok erkek ve dişi yaratıp dünyaya yaymış ve onları küçük büyük kabileler ve topluluklar halinde var etmiştir.
Bu ise birbirlerini tanımaları içindir. Her birisi tek başına kalacak olsa bu tanışma gerçekleşmez. Tanışma da karşılıklı yardımlaşmayı, dayanışmayı, miras almayı ve akrabanın haklarını yerine getirmeyi içerir. İşte Allah onları büyük topluluklar ve kabileler halinde yaratmıştır ki bu sayılanlar ve ayrıca tanışmaya ve nesep bağlarına bağlı olan diğer işler gerçekleşsin.
Ancak üstünlük takvâ iledir. Allah nezdinde en değerlileri de en takvâlılarıdır. En takvâlı ise en çok itaat edenleri, masiyetlerinden de en çok uzak duranlarıdır. Akrabası ve kavmi sayıca daha çok, nesebi daha şerefli olanlar değildir. Yüce Allah, her şeyi bilendir. Her şeyden haberdar olandır. Onlardan kimin gizli ve açık Allah’tan korkup takvâlı hareket ettiğini, kimin de gizli ve açık bunu yerine getirmediğini bilir. Herkese hak ettiği şekilde amelinin karşılığını verecektir.
Bu âyet-i kerimede nesep bilgisinin istenen ve meşrû bir şey olduğuna delil vardır. Çünkü Yüce Allah, onları bunun için kabileler ve büyük topluluklar halinde yaratmıştır.
Human beings differ from each other in many ways, notably in terms of race and place of origin—some are black, some are white, some are from the rain forests, some are from the tundra. But all these differences are for the purpose of identification—not for the making of distinctions. Indeed, many evils have stemmed from these differences being used to discriminate between one person and another, between one community and another, between one nation and another. Humanity has been eternally torn asunder by such prejudice. Human beings, in view of their origin, are all one. Among them, if at all there is any basis for distinction, it is as to who is fearful of God and who is not. Even this is known only to God and not to any human being.
Hỡi nhân loại, quả thật TA (Allah) đã tạo hóa các ngươi từ một người nam, đó là người cha của các ngươi - Adam, và một người nữ, đó là người mẹ của các ngươi - Hauwa'. Bởi thế, các ngươi đều có chung một tổ tiên. Cho nên, các ngươi chớ đừng vênh mặt tự hào về xuất thân của các ngươi. Việc TA làm cho các ngươi thành những quốc gia và các bộ lạc không phải là để nhóm người này kênh kiệu với nhóm người kìa mà là để các ngươi nhận biết lẫn nhau (mình thuộc quốc gia nào hay bộ lạc nào) bởi lẽ sự vượt trội lẫn nhau là ở lòng Taqwa (ngay chính, ngoan đạo và sợ Allah). Ai có lòng Taqwa nhất thì người đó chính là người cao quý và vinh dự nhất nơi Allah. Quả thật, Allah hằng biết tất cả mọi hoàn cảnh và tình trạng của các ngươi, Ngài thông toàn tất cả mọi mặt của các ngươi, hoàn hảo hay khiếm khuyết, không có bất cứ điều gì có thể che giấu được Ngài.
O people! Indeed, I have created you from one male: your father Adam, and one female: your mother Eve. Therefore, your lineage is the same, so some of you should not take pride in lineage over others. Then, I made you into many nations and dispersed tribes, so that you may recognise one another; not so that you take pride in them, because pride can only be due to Allah-consciousness; Indeed, the most noble from among you according to Allah is the one who is most mindful of Him. Indeed, Allah is aware of your conditions, knowing of what levels of perfection and deficiency you are on; nothing is hidden from him.
All of Mankind are the Children of `Adam and Hawwa'
Allah the Exalted declares to mankind that He has created them all from a single person, `Adam, and from that person He created his mate, Hawwa'. From their offspring He made nations, comprised of tribe, which include subtribes of all sizes. It was also said that `nations refers to non-Arabs, while `tribes refers to Arabs. Various statements about this were collected in an individual introduction from the book, Al-Inbah, by Abu `Amr Ibn `Abdul-Barr, and from the book, Al-Qasad wal-Amam fi Ma`rifah Ansab Al-Arab wal-`Ajam. Therefore, all people are the descendants of `Adam and Hawwa' and share this honor equally. The only difference between them is in the religion that revolves around their obedience to Allah the Exalted and their following of His Messenger . After He forbade backbiting and belittling other people, alerting mankind that they are all equal in their humanity. Allah said,
يأَيُّهَا النَّاسُ إِنَّا خَلَقْنَـكُم مِّن ذَكَرٍ وَأُنْثَى وَجَعَلْنَـكُمْ شُعُوباً وَقَبَآئِلَ لِتَعَـرَفُواْ
(O mankind! We have created you from a male and a female, and made you into nations and tribes that you may know one another.) so that they get to know each other by their nation or tribe. Mujahid said that Allah's statement,
لِتَعَـرَفُواْ
(that you may know one another.) refers to one's saying, "So-and-so the son of so-and-so, from the tribe of so-and-so." Sufyan Ath-Thawri said, "The Himyar (who resided in Yemen) dealt with each other according to their provinces, while the Arabs in the Hijaz (Western Arabia) dealt with each other according to their tribes."
Honor is earned through Taqwa of Allah
Allah the Exalted said,
إِنَّ أَكْرَمَكُمْ عَندَ اللَّهِ أَتْقَـكُمْ
(Verily, the most honorable of you with Allah is that (believer) who has At-Taqwa.) meaning, `you earn honor with Allah the Exalted on account of Taqwa, not family lineage.' There are many Hadiths from the Prophet that support this meaning. Al-Bukhari narrated that Abu Hurayrah said, "Some people asked the Prophet , `Who is the most honorable among people' He replied,
«أَكْرَمُهُمْ عِنْدَ اللهِ أَتْقَاهُم»
(The most honorable among them with Allah is the one who has the most Taqwa.) They said, `We did not ask you about this.' He said,
«فَأَكْرَمُ النَّاسِ يُوسُفُ نَبِيُّ اللهِ، ابْنُ نَبِيِّ اللهِ، ابْنِ نَبِيِّ اللهِ ابْنِ خَلِيلِ الله»
(Then the most honorable person is Yusuf, Allah's Prophet, the son of Allah's Prophet, the son of Allah's Prophet, the son of Allah's Khalil.) They said, `We did not ask you about this.' He said,
«فَعَنْ مَعَادِنِ الْعَرَبِ تَسْأَلُونِّي»
؟ (Then you want to ask me about the Arab lineage) They said, `Yes.' He said,
«فَخِيَارُكُمْ فِي الْجَاهِلِيَّةِ خِيَارُكُمْ فِي الْإِسْلَامِ إِذَا فَقُهُوا»
(Those among you who were best in Jahiliyyah, are the best among you in Islam, if they attain religious understanding.)" Al-Bukhari collected this Hadith in several places of his Sahih, An-Nasa'i did as well in the Tafsir section of his Sunan. Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«إِنَّ اللهَ لَا يَنْظُرُ إِلَى صُوَرِكُمْ وَأَمْوَالِكُمْ وَلكِنْ يَنْظُرُ إِلَى قُلُوبِكُمْ وَأَعْمَالِكُم»
(Verily, Allah does not look at your shapes or wealth, but he looks at your hearts and actions.) Ibn Majah also collected this Hadith. Ibn Abi Hatim recorded that `Abdullah bin `Umar said, "On the day Makkah was conquered, the Messenger of Allah ﷺ performed Tawaf around the Ka`bah while riding his camel, Al-Qaswa', and was touching the corners with a stick he had in his hand. He did not find a place in the Masjid where his camel could sit and had to dismount on men's hands. He led his camel to the bottom of the valley, where he had her sit down. The Messenger of Allah ﷺ later gave a speech while riding Al-Qaswa' and said, after thanking Allah the Exalted and praising Him as He should be praised,
«يَا أَيُّهَا النَّاسُ إِنَّ اللهَ تَعَالَى قَدْ أَذْهَبَ عَنْكُمْ عُبِّيَّةَ الْجَاهِلِيَّةِ وَتَعَظُّمَهَا بِآبَائِهَا، فَالنَّاسُ رَجُلَانِ: رَجُلٌ بَرٌّ تَقِيٌّ كَرِيمٌ عَلَى اللهِ تَعَالَى، وَرَجُلٌ فَاجِرٌ شَقِيٌّ هَيِّنٌ عَلَى اللهِ تَعَالَى، إِنَّ اللهَ عَزَّ وَجَلَّ يَقُولُ:
يأَيُّهَا النَّاسُ إِنَّا خَلَقْنَـكُم مِّن ذَكَرٍ وَأُنْثَى وَجَعَلْنَـكُمْ شُعُوباً وَقَبَآئِلَ لِتَعَـرَفُواْ إِنَّ أَكْرَمَكُمْ عَندَ اللَّهِ أَتْقَـكُمْ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ »
(O people! Allah the Exalted has removed from you the slogans of Jahiliyyah and its tradition of honoring forefathers. Men are of two types, a man who is righteous, fearful of Allah and honorable to Allah, or a man who is vicious, miserable and little to Allah the Exalted. Verily, Allah the Exalted and Most Honored said, (O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honorable of you with Allah is that (believer) who has At-Taqwa. Verily, Allah is All-Knowing, All-Aware.)) The Prophet said,
«أَقُولُ قَوْلِي هذَا وَأَسْتَغْفِرُ اللهَ لِي وَلَكُم»
(I say this and invoke Allah for forgiveness for me and for you.)" This was recorded by `Abd bin Humayd. Allah the Exalted said,
إِنَّ اللَّهَ عَلَيمٌ خَبِيرٌ
(Verily, Allah is All-Knowing, All-Aware.) means, `He is All-Knowing of you and All-Aware of all of your affairs.' Allah guides whom He wills, misguides whom He wills, grants mercy to whom He wills, tor- ments whom He wills, elevates whom He wills above whom He wills. He is the All-Wise, the All-Knowing, the All-Aware in all this. Several scholars relied on this honorable Ayah and the honora- ble Hadiths we menti- oned as evidence that compatibility in marriage is not a condition of marriage contracts. They said that the only condition required in this regard is the adherence to the religion, as in the statement of Allah, the Exalted,
إِنَّ أَكْرَمَكُمْ عَندَ اللَّهِ أَتْقَـكُمْ
(Verily, the most honorable of you with Allah is the one with the most Taqwa. )
O ljudi, Allah vas je stvorio od jednog čovjeka, vašeg praoca Adema, i od jedne žene, vaše pramajke Have, pa se nemojte hvaliti svojim porijeklom i uzdizati iznad drugih ljudi! Uzvišeni Allah podijelio vas je na brojna plemena i narode da biste se upoznavali, a ne da biste se jedni nad drugima oholili. To je tako, a najbolji je kod Allaha onaj koji Ga se najviše boji; bogobojaznost je mjerilo vrijednosti jednih ljudi nad drugima. Allah zna sve vaše prilike, upućen je u vaše mahane i ništa Mu nije skriveno.
O mga tao, tunay na Kami ay lumikha sa inyo mula sa nag-iisang lalaki, ang ama ninyong si Adan, at nag-iisang babae, ang ina ninyong si Eva. Kaya ang kaangkanan ninyo ay nag-iisa kaya huwag magmayabang ang iba sa inyo sa iba pa sa kaangkanan. Gumawa Kami sa inyo matapos niyon bilang maraming bansa at mga liping lumaganap upang makilala ninyo ang isa't isa, hindi upang magmayabang dahil ang pagtatangian ay walang iba kundi batay sa pangingilag sa pagkakasala. Dahil dito, nagsabi Siya: Tunay na ang pinakamarangal sa inyo sa ganang kay Allāh ay ang pinakamapangilag magkakasala sa inyo. Tunay na si Allāh ay Maalam sa mga kalagayan ninyo, Mapagbatid sa taglay ninyo na kalubusan o kakulangan: walang nakakukubli sa Kanya na anuman mula roon.
Çöl ehli bazı Araplar, Rasûlullah -sallallahu aleyhi ve sellem-'in yanına geldiklerinde şöyle dediler: "Bizler Allah'a ve O'nun resulüne iman ettik." Ey Peygamber! Onlara de ki: "Siz iman etmediniz. Fakat teslim olduk ve boyun eğdik, deyin! Çünkü iman, henüz kalplerinize girmedi. İmanın kalplerinize girmesi umulur. Ey çöl ehli bedeviler! Eğer iman edip salih ameller işleyerek ve haramlardan uzak durarak Allah'a ve O'nun resulüne itaat ederseniz, Allah amellerinizin sevabından hiçbir şey eksiltmez. Şüphesiz Yüce Allah tövbe eden kullarının günahlarını çokça örtüp bağışlayandır. Onlara karşı çok merhametlidir."
"Orang-orang Arab Badui itu berkata, 'Kami telah beriman.' Katakanlah (kepada mereka), 'Kamu belum beriman, tetapi kata-kanlah, 'Kami telah tunduk,' karena iman itu belum masuk ke dalam hatimu, dan jika kamu taat kepada Allah dan RasulNya, Dia tiada akan mengurangi sedikitpun (pahala) amalanmu; se-sungguhnya Allah Maha Pengampun lagi Maha Penyayang'. Se-sungguhnya orang-orang yang beriman hanyalah orang-orang yang beriman kepada Allah dan RasulNya kemudian mereka tidak ragu-ragu dan mereka berjihad dengan harta dan jiwa mereka pada jalan Allah, mereka itulah orang-orang yang benar. Katakanlah (kepada mereka), 'Apakah kamu akan memberitahukan kepada Allah tentang agamamu (keyakinanmu), padahal Allah menge-tahui apa yang ada di langit dan apa yang ada di bumi dan Allah Maha Mengetahui segala sesuatu.' Mereka telah merasa memberi nikmat kepadamu dengan keislaman mereka. Katakanlah, 'Jangan-lah kamu merasa telah memberi nikmat kepadaku dengan keislam-anmu, sebenarnya Allah, Dia-lah yang melimpahkan nikmat kepadamu dengan menunjuki kamu kepada keimanan jika kamu adalah orang-orang yang benar'. Sesungguhnya Allah mengetahui apa yang ghaib di langit dan di bumi, dan Maha Melihat apa yang kamu kerjakan." (Al-Hujurat: 14-18).
(14-18) Allah سبحانه وتعالى mengabarkan tentang perkataan orang-orang Arab badui. Mereka adalah orang-orang yang masuk Islam di masa Rasulullah a tanpa disertai pengetahuan dan tidak me-nunaikan kewajiban dan tuntutan keimanan, meski demikian me-reka mengklaim seraya berkata, ﴾ ءَامَنَّاۖ ﴿ "Kami telah beriman," dengan keimanan yang sempurna yang memenuhi semua perkaranya. Inilah maksud dari perkataan mereka. Maka Allah memerintahkan RasulNya untuk membantah mereka, ﴾ قُل لَّمۡ تُؤۡمِنُواْ ﴿ "Katakanlah (kepada mereka), 'Kamu belum beriman'." Artinya, janganlah kalian mengklaim kedudukan iman yang sempurna pada diri kalian, baik secara lahir maupun batin, ﴾ وَلَٰكِن قُولُوٓاْ أَسۡلَمۡنَا ﴿ "tetapi katakanlah, 'Kami telah tunduk'," yaitu telah masuk dalam Islam dan cukupkan pada batas itu, ﴾ و َ ﴿ "dan," penyebab hal itu adalah karena ﴾ ل َ م ّ َ ا يَدۡخُلِ ٱلۡإِيمَٰنُ فِي قُلُوبِكُمۡۖ ﴿ "Iman itu belum masuk ke dalam hatimu." Kalian hanya baru masuk Islam karena takut atau mengharap sesuatu dan lainnya yang menjadi penyebab keimanan kalian, karena itulah pancaran keimanan belum merasuk ke dalam hati kalian.
Firman Allah سبحانه وتعالى, ﴾ وَلَمَّا يَدۡخُلِ ٱلۡإِيمَٰنُ فِي قُلُوبِكُمۡۖ ﴿ "Iman itu belum masuk ke dalam hatimu," yakni pada waktu kalian mengutarakan pembi-caraan ini.
Dalam ayat ini terdapat isyarat tentang hal ihwal mereka setelah itu, sebab tidak sedikit dari mereka yang diberi keimanan hakiki oleh Allah سبحانه وتعالى serta berjihad di jalanNya, ﴾ وَإِن تُطِيعُواْ ٱللَّهَ وَرَسُولَهُۥ ﴿ "dan jika kamu taat kepada Allah dan RasulNya," dengan mengerjakan kebaikan dan meninggalkan keburukan, ﴾ لَا يَلِتۡكُم مِّنۡ أَعۡمَٰلِكُمۡ شَيۡـًٔاۚ ﴿ "Dia tiada akan mengurangi sedikitpun (pahala) amalanmu." Yakni, tidak menguranginya sebesar biji atom pun, justru Allah سبحانه وتعالى akan me-nyempurnakannya untuk kalian sehingga kalian tidak akan kehi-langan pahala amalan yang besar maupun yang kecil.
﴾ إِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٌ ﴿ "Sesungguhnya Allah Maha Pengampun lagi Maha Penyayang." Yakni, Maha Pengampun terhadap orang yang bertau-bat dan kembali padaNya serta Maha Penyayang padanya karena taubatnya diterima.
(15) ﴾ إِنَّمَا ٱلۡمُؤۡمِنُونَ ﴿ "Sesungguhnya orang-orang yang beriman," yakni secara hakiki, i a l a h ﴾ ٱلَّذِينَ ءَامَنُواْ بِٱللَّهِ وَرَسُولِهِۦ ثُمَّ لَمۡ يَرۡتَابُواْ وَجَٰهَدُواْ بِأَمۡوَٰلِهِمۡ وَأَنفُسِهِمۡ فِي سَبِيلِ ٱللَّهِۚ ﴿ "orang-orang yang beriman kepada Allah dan RasulNya kemudian mereka tidak ragu-ragu dan mereka berjihad dengan harta dan jiwa mereka pada jalan Allah." Yakni, orang yang menyatukan antara keimanan terhadap Allah سبحانه وتعالى dan RasulNya dengan jihad di jalan-Nya; sebab orang yang menegakkan jihad terhadap kaum kafir itu menunjukkan kesempurnaan imannya di dalam hati. Sebab orang yang memerangi kaum kafir atas nama Islam dan iman serta me-nunaikan syariat-syariat Allah سبحانه وتعالى itu, tentu sudah pasti telah ber-jihad terhadap dirinya sendiri. Orang yang tidak mampu berjihad menunjukkan kelemahan imannya. Dalam beriman, Allah سبحانه وتعالى men-syaratkan tidak adanya keraguan, karena iman yang bermanfaat itu adalah tekad bulat dan keyakinan terhadap perintah Allah سبحانه وتعالى untuk beriman padaNya yang tidak disertai dengan keraguan sedikit pun.
Firman Allah سبحانه وتعالى, ﴾ أُوْلَٰٓئِكَ هُمُ ٱلصَّٰدِقُونَ ﴿ "Mereka itulah orang-orang yang benar," yakni, orang-orang yang membuktikan keimanan mereka dengan perbuatan-perbuatan baik. Kejujuran adalah pe-ngakuan besar terhadap segala hal yang diakui, dan orang yang jujur memerlukan hujjah dan bukti, dan bukti terbesar adalah klaim keimanan yang merupakan pusat kebahagiaan dan kemenangan abadi, maka siapa pun yang mengaku beriman dan mengerjakan kewajiban serta keharusan iman, maka ia adalah orang jujur dan Mukmin sejati. Sebaliknya orang yang tidak demikian halnya dapat diketahui bahwa pengakuannya tidak benar, sehingga pengakuan-nya tidak berguna sama sekali, sebab keimanan dalam hati itu hanya diketahui oleh Allah سبحانه وتعالى semata. Maka penegasan atau pena-fian keimanan (di sini) adalah tindakan yang mengajari Allah سبحانه وتعالى terhadap sesuatu yang ada di dalam hati dan ini merupakan etika dan dugaan yang tidak baik terhadap Allah سبحانه وتعالى.
(16) Karena itulah Allah سبحانه وتعالى berfirman, ﴾ قُلۡ أَتُعَلِّمُونَ ٱللَّهَ بِدِينِكُمۡ وَٱللَّهُ يَعۡلَمُ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۚ وَٱللَّهُ بِكُلِّ شَيۡءٍ عَلِيمٞ ﴿ "Katakanlah (kepada mereka), 'Apakah kamu akan memberitahukan kepada Allah tentang agamamu (keyakinanmu), padahal Allah mengetahui apa yang ada di langit dan apa yang ada di bumi dan Allah Maha Mengetahui segala sesuatu?'" Ini mencakup segala sesuatu termasuk keimanan, kekufuran, kebaikan, dan keburukan. Semua itu diketahui oleh Allah سبحانه وتعالى dan akan mem-berikan balasannya, balasan baik akan diberikan pada amalan baik dan balasan buruk diberikan pada amalan buruk.
(17) Ini merupakan kondisi orang yang mengaku beriman padahal sebenarnya tidak. Pengakuan tersebut dilakukan adaka-lanya untuk mengajari Allah سبحانه وتعالى, padahal Allah سبحانه وتعالى Maha Mengetahui segala sesuatu, adakalanya juga pengakuan itu dimaksudkan seba-gai karunia atas RasulNya dan mereka telah mencurahkan segala sesuatu dan menyumbangkan segala sesuatu yang bukan untuk kepentingan akhiratnya, namun untuk hal-hal keduniaan. Penga-kuan ini adalah basa-basi yang tidak baik serta kebanggaan yang tidak sepatutnya dibanggakan pada RasulNya, karena sesung-guhnya karunia dan pemberian itu milik Allah سبحانه وتعالى semata, karena Allah سبحانه وتعالى lah yang memberikan karunia kepada mereka dengan menciptakan mereka, memberi rizki dan berbagai nikmat baik yang nampak maupun tidak, oleh karena itu pemberian karunia berupa petunjuk agama Islam dan keimanan merupakan karunia yang terbesar.
Karena itulah Allah سبحانه وتعالى berfirman, ﴾ يَمُنُّونَ عَلَيۡكَ أَنۡ أَسۡلَمُواْۖ قُل لَّا تَمُنُّواْ عَلَيَّ إِسۡلَٰمَكُمۖ بَلِ ٱللَّهُ يَمُنُّ عَلَيۡكُمۡ أَنۡ هَدَىٰكُمۡ لِلۡإِيمَٰنِ إِن كُنتُمۡ صَٰدِقِينَ ﴿ "Mereka telah merasa memberi nikmat kepadamu dengan keislaman mereka. Katakanlah, 'Janganlah kamu merasa telah memberi nikmat kepadaku dengan keislamanmu, sebenarnya Allah, Dia-lah yang melimpahkan nikmat kepadamu dengan menunjuki kamu kepada keimanan jika kamu adalah orang-orang yang benar'."
(18) ﴾ إِنَّ ٱللَّهَ يَعۡلَمُ غَيۡبَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۚ ﴿ "Sesungguhnya Allah mengeta-hui apa yang ghaib di langit dan di bumi," yakni hal-hal yang tidak nampak yang ada di langit dan di bumi, yang tidak dapat dilihat oleh makhluk seperti apa yang terdapat dalam gelombang samu-dera serta kesunyian di dalamnya, semua yang ditutupi oleh malam dan disembunyikan oleh siang, Allah mengetahui setiap tetesan hujan, jumlah pasir, apa pun yang tersimpan dalam dada serta hal-hal yang tidak nampak.
﴾ وَمَا تَسۡقُطُ مِن وَرَقَةٍ إِلَّا يَعۡلَمُهَا وَلَا حَبَّةٖ فِي ظُلُمَٰتِ ٱلۡأَرۡضِ وَلَا رَطۡبٖ وَلَا يَابِسٍ إِلَّا فِي كِتَٰبٖ مُّبِينٖ ﴿
"Dan tiada sehelai daun pun yang gugur melainkan Dia mengeta-huinya (pula), dan tidak jatuh sebutir biji pun dalam kegelapan bumi dan tidak sesuatu yang basah atau yang kering, melainkan tertulis dalam kitab yang nyata (Lauh Mahfuzh)." (Al-An'am: 59).
﴾ وَٱللَّهُ بَصِيرُۢ بِمَا تَعۡمَلُونَ ﴿ "Dan Allah Maha Melihat apa yang kamu ker-jakan," dan akan menghitung semua amal kalian dan akan disem-purnakan serta akan dibalas sesuai tuntutan rahmatNya yang luas dan hikmahNya yang tinggi.
Atas pertolongan, karunia dan kemuliaan Allah سبحانه وتعالى, tafsir surat al-Hujurat ini dapat diselesaikan. Segala puji hanya bagi Allah سبحانه وتعالى semata.
Sebagian orang-orang Badui berkata ketika menghadap kepada Nabi -ṣallallāhu 'alaihi wa sallam-, “Kami beriman kepada Allah dan Rasul-Nya.” Katakanlah -wahai Rasul- kepada mereka, “Kalian belum beriman, akan tetapi ucapkanlah, 'Kami berislam dan tunduk', karena keimanan belum masuk ke dalam hati kalian dan belum terbayang masuknya iman itu ke dalam hati kalian. Jika kalian -wahai orang-orang Badui- menaati Allah dan Rasul-Nya dalam keimanan dan amal saleh serta menghindari hal-hal yang diharamkan, niscaya Allah tidak akan mengurangi sedikit pun dari pahala amal perbuatan kalian. Sesungguhnya Allah Maha Pengampun bagi hamba-hamba-Nya yang bertobat dan Maha Penyayang terhadap mereka.
Sequence of Verses in the Surah
In the preceding verses of the Surah it was stated that the basis of honour in the sight of Allah is righteousness which is an inner quality, and Allah alone knows it. It is improper for any man to claim self-sanctification. In the current set of verses, it is stated, on account of a particular incident, that the real basis of faith is the inner acceptance of the heart. Mere lip-service to faith does not count the person as a faithful believer. In the entire Surah, first the rights of the Prophet were set out and then the rules of how to respect and honour him. Next the individual and collective rights and rules of mannerism were set down to be applied in social life. Now at the conclusion of the Surah it is reiterated that in the Hereafter good deeds will be accepted and rewarded on the basis of faith, sincere belief of the heart and obedience to Allah and His Messenger ﷺ .
Circumstances of Revelation
According to Imam Baghawi, this verse was revealed in connection with the tribe of Banu Asad. A few members of that tribe came up to the Holy Prophet ﷺ in Madinah during a severe drought. These people were not sincere believers. They had expressed their Islam merely to demand financial help from the Muslim Sadaqat funds. As they were not believers in the real sense of the word, they were unaware of Islamic injunctions and manners. They spread filth and excrement on the streets of Madinah. In the marketplaces they increased the prices of necessary items. First they made a false claim of faith in the presence of the Holy Prophet ﷺ ، second they wanted to deceive him; and third they regarded their Islam as a favour to him. They said: "We embraced Islam without any conflict: we did not fight against you as did other tribes for a length of time and then they became Muslims; therefore you should value us." This was a sort of disrespect to the Messenger ﷺ ، because they considered their Islam as a favour to him. Their sole purpose was to derive financial aid from the Muslim Sadaqat funds, enrich themselves and eradicate their poverty. True and sincere faith is the most precious possession of a Muslim. By accepting Islam, he does no show a favour to anybody; on the contrary, it is a favour of Allah that he is guided to the Truth. On this occasion, the current set of verses was revealed in which their false claim is refuted and they have been taken to task for boasting of their so-called kindness and favour conferred upon the Holy Prophet ﷺ .
وَلَـٰكِن قُولُوا أَسْلَمْنَا ('...Say, 'We have surrendered'- 49:14). They had not achieved the reality of faith. Thus they were claiming falsely to be Muslims on the basis of their outward actions. The Qur'an first negates their false claim of faith: You cannot claim "amanna" ['We have come to believe']; the most you can say is "aslamna" ['We have surrendered'], because the literal meaning of Islam is to recite the kalimah of Islam, enter the fold of the religion and surrender. Obviously, being devoid of the true spirit, this kind of Islam is mere superficial, not real and total. As far as faith is concerned, it is related to the real belief by heart. Therefore, mere verbal claim or lip-profession is meaningless, if it is not supported by the heart.
Lexical and Technical Analysis of the Concepts "Islam" and "’ Iman"
The foregoing discussion clarifies that the term "Islam" in this verse bears the literal meaning of outward submission and not the technical sense. Therefore, the verse does not show the technical difference between the terms "Islam" and "’ Iman". The two terms, technically, connote different senses. "’ Iman", in the technical sense of Shari’ ah, refers to the belief by heart and thus connotes a firm and unshakable belief in the Oneness of Allah and in His ﷺ . "Islam", on the other hand, stands for complete surrender and obedience to Allah and His Messenger ﷺ . However, "Islam" and "Iman" of a person need to complement each other. In Shari’ ah, the belief of the heart must manifest itself by performing deeds outwardly, the least degree of which is to proclaim the kalimah of Islam verbally. But the outward performance of deeds is not recognised by Shari’ ah unless the faith goes deep down into his heart. Otherwise it would be hypocrisy. Thus in the original and final analysis "Islam" and "'Iman" are different concepts. "Iman" is the inner quality of the heart and manifests outwardly whilst "Islam" starts out in outward actions and culminates in the inner sincere affirmation of the heart. But in terms of their goal, they are mutually necessary and complementary in that "Iman" without "Islam" is not possible, nor is "Islam" possible without "man". Hence, it is not true to say that "Muslim" and "Mu'min" are antonyms and mutually contradictory concepts. In Shari` ah, it is not possible for a person to be a "Muslim" but not a "Mu'min" or be a "Mu'min" but not a "Muslim". However, this is possible only lexically, as is the case of all hypocrites who used to be treated like Muslims, because of their outward obedience of Islamic injunctions, but their hearts were devoid of sincere faith, belief and affirmation. They were not believers. Allah, the Pure and Exalted, knows best.
Alhamdulillah
The Commentary on
Surah Al-Hujurat
Ends here
Một số cư dân vùng sa mạc nói khi đến gặp Thiên Sứ Muhammad: Tôi đã tin nơi Allah và Thiên Sứ của Ngài. Ngươi - hỡi Thiên Sứ Muhammad - hãy nói với họ: Các ngươi chưa thực sự có đức tin, các ngươi hãy nói rằng chúng tôi đã vân phục và quy thuận Islam. Các ngươi hãy chỉ nói thế thôi bởi vì đức tin chưa thấm nhuần vào trong trái tim của các ngươi. Tuy nhiên, nếu các ngươi - những người cư dân vùng sa mạc - tuân lệnh Allah và Thiên Sứ của Ngài bằng đức tin, làm điều thiện tốt, và tránh xa những điều cấm của Ngài thì Allah sẽ không làm mất đi bất cứ điều gì từ ân phước của các việc làm thiện tốt mà các ngươi đã làm. Quả thật, Allah là Đấng hằng tha thứ tội lỗi cho những bề tôi quay đầu sám hối với Ngài và Ngài rất đỗi thương xót họ.
When some of the bedouins came to the Prophet (peace be upon him), they said, “We have brought faith in Allah and His Messenger.” O Messenger! Say to them: “You have not brought faith, instead, say: “We have submitted and obeyed”. Faith has not yet entered your hearts; it is hoped that it does enter. O bedouins! If you obey Allah and His Messenger in faith, in doing good deeds, and in refraining from the unlawful, Allah will not decrease the reward of your deeds in the slightest. Indeed, Allah Forgiving of those of His servants who repent and is merciful to them.”
Nagsabi ang ilan sa mga naninirahan sa ilang noong pumunta sila sa Propeta – basbasan siya ni Allāh at batiin ng kapayapaan: "Sumampalataya kami kay Allāh at sa Sugo Niya." Sabihin mo sa kanila, o Sugo: "Hindi kayo sumampalataya, subalit sabihin ninyo: ‘Sumuko kami at nagpaakay kami.' Hindi pa nakapasok ang pananampalataya sa mga puso ninyo at inaasahan ito na pumasok sa mga iyon. Kung tatalima kayo, o mga Arabeng disyerto, kay Allāh at sa Sugo Niya sa pananampalataya, gawang matuwid, at pag-iwas sa mga ipinagbabawal ay hindi magbabawas sa inyo si Allāh ng anuman mula sa gantimpala ng mga gawa ninyo. Tunay na si Allāh ay Mapagpatawad s a sinumang nagbalik-loob kabilang sa mga lingkod Niya, Maawain sa kanila."
Certains bédouins dirent lorsqu’ils se rendirent auprès du Prophète: Nous croyons en Allah et en Son Messager. Dis-leur, ô Messager: Vous n’avez pas encore la foi… dites plutôt « Nous nous sommes soumis » car la foi ne s’est pas encore introduite dans vos cœurs, même s’il est prévu que cela arrive bientôt. Ô bédouins, si vous obéissez à Allah et à Son Messager en adhérant à la foi, en accomplissant de bonnes œuvres et en vous éloignant de ce qui est illicite, Allah ne vous retirera rien de la récompense de vos œuvres. Allah pardonne à Ses serviteurs qui se repentent et leur fait miséricorde.
14- Bedevîler:“İman ettik” dediler. De ki:“Siz iman etmediniz. Aksine ‘İslam/teslim olduk’, deyin. Zira iman henüz kalplerinize girmedi. Eğer Allah’a ve Rasûlüne itaat ederseniz Allah, amellerinizden hiçbir şey eksiltmez. Şüphesiz Allah Ğafûrdur, Rahîmdir.”
15- Müminler ancak Allah’a ve Rasûlüne iman eden sonra şüpheye düşmeyen ve hem malları hem de canları ile Allah yolunda cihad edenlerdir. İşte doğru ve samimi olanlar bunlardır.
16- De ki:“Allah göklerde ve yerde olan ne varsa hepsini bildiği halde siz, dininizi Allah’a öğretmeye mi kalkışıyorsunuz? Allah her şeyi bilendir.”
17- İslâm’a girdiler diye (bunu bir lütuf olarak görüp) senin başına kakıyorlar. De ki:“Müslüman oldunuz diye bunu başıma kakmayın. Esas sizi imana hidayet buyurmakla Allah size lütfta bulunmuştur. Eğer doğru ve samimi kimselerseniz.”
18- Şüphesiz Allah, göklerin ve yerin gaybını bilir. Allah yaptıklarınızı çok iyi görendir.
14. Yüce Allah, Rasûlullah sallallahu aleyhi ve sellem’in döneminde İslâm’a girmiş bulunan kimi bedevî Arapların söyledikleri sözleri haber vermektedir. Bunlar, İslâm’a tam bir basiret üzere girmedikleri gibi, imanın gereklerini yerine getirenler kimseler de değildiler. Bununla birlikte “İman ettik” diyerek bütün hususiyetlerini eksiksiz yerine getirdikleri kâmil bir imana sahip oldukları iddiasında bulundular. Zira bu sözün anlamı budur.
Yüce Allah da Rasûlü’ne onlara cevap vermesini emrederek şöyle buyurdu:“De ki: Siz iman etmediniz.” Yani kendiniz lehine iddiada bulunup da zahiren ve batınen kamil manada iman makamında olduğunuzu söylemeyin. “Aksine ‘İslam/teslim olduk’, deyin” yani biz İslâm’a girdik, deyin ve bu kadarla yetinin.
Çünkü “iman henüz kalplerinize girmedi.” Siz korkudan yahut bir şeyler umarak veya buna benzer sebeplerle İslâm’a girdiniz. İman etmenizin esas sebebi budur. Bundan dolayı henüz imanın o sevimli hali kalplerinize girmemiştir. Yüce Allah’ın:“İman henüz kalplerinize girmedi” buyruğu “Siz bu sözü söylediğiniz vakit, henüz iman kalplerinize girmemişti”demektir. Bu ifade, onların ilerdeki hallerine de işaret etmektedir. Nitekim onların pek çoğuna Yüce Allah gerçek imanı ve Allah yolunda cihad etmeyi lütfetmiştir.“Eğer Allah’a ve Rasûlüne” hayırları işleyerek ve kötülükleri terk ederek “itaat ederseniz, Allah amellerinizden hiçbir şey eksiltmez.” Zerre kadarını dahi eksiltmez. Bilakis karşılıklarını size en mükemmel şekli ile verir. Karşılığını alamayacağınız küçük büyük hiçbir şey kalmaz. “Çünkü Allah Ğafûrdur” kendisine tevbe edip yönelenlerin günahlarını bağışlayıcıdır, “Rahîmdir.” Çünkü tevbe edenin tevbesini kabul etmekle o kimseye merhamet etmiş olur.
15. Gerçek “mü’minler ancak Allah’a ve Rasûlüne iman eden sonra şüpheye düşmeyen ve hem malları hem de canları ile Allah yolunda cihad edenlerdir.”Yani Allah’a ve Rasûlüne iman etmekle birlikte Allah yolunda cihad eden kimselerdir. Şüphesiz ki kâfirlerle cihad etmek, kişinin kalbinde tam ve eksiksiz bir imanın bulunduğuna delildir. Çünkü İslâm ve ilkeleri için başkasına karşı cihad eden bir kimsenin, bu hususlarda kendi nefsine karşı cihad etmesi öncelikle söz konusudur. Ayrıca cihad edecek gücü bulamayan kimsenin bu durumu ise imanının zayıf olduğuna delildir.
Yüce Allah, imanda şüphe etmemeyi şart koşmuştur. Çünkü fayda sağlayacak olan iman, Allah’ın iman edilmesini emrettiği hususlara kesin olarak inanmaktır. Hiçbir şekilde bu kat’î inancın şüpheye maruz kalmaması gerekir.“İşte doğru ve samimi olanlar bunlardır.” Yani imanlarını, güzel amelleri ile tasdik etmiş, doğrulamışlardır. Doğruluk/samimiyet her hususta büyük bir iddiadır ve kişinin bir delil ve belgeye ihtiyacı vardır. En büyük iddia ise iman iddiasıdır. Çünkü bu mutluluğun, ebedi kurtuluşun ve sonsuz felahın kaynağıdır. İman iddiasında bulunup da gereklerini yerine getiren kimse samimi ve gerçek mü’min demektir. Böyle olmayan kişinin ise iddiasında doğru olmadığı anlaşılır. Böylesinin iddiasının bir faydası da yoktur. Çünkü iman kalptedir, ona da Allah’tan başka kimse muttali olamaz.
İman edip etmeme iddiası, kalpte bulunanı Allah’a öğretmeye kalkışmaktır. Bu ise Allah’a karşı takınılması gereken edebe aykırıdır ve O’nun hakkında yersiz bir zandır. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
16. “De ki: Allah göklerde ve yerde olan ne varsa hepsini bildiği halde siz, dininizi Allah’a öğretmeye mi kalkışıyorsunuz? Allah her şeyi bilendir.” Bu, her şeyi kuşatır; kalplerde bulunan imanı, küfrü, iyiliği ve kötülüğü kapsar. Yüce Allah, bunların hepsini bilir ve karşılıklarını verir: hayırsa hayır, şer ise şer.
Bu, öyle olmamakla birlikte iman sahibi olduğu iddiasında bulunanların içine düştükleri bir haldir. Bu kimse bu iddiası ile dinini Allah’a öğretmeye kalkışmaktadır. Halbuki Allah’ın her şeyi bildiğini bilmektedir.
17. Yahut da bu sözleri ile onlar, Allah’ın Rasûlünü minnet altında bırakmayı kastetmektedirler. Sanki onlar, kendi iyiliklerine olmayan bir şey yapmış ve böyle bir bağışta bulunmuş gibi davranmaktadırlar. Halbuki iman etmek, onların dünyevî faydalarından biridir. Bu tavır, güzelleştirmeyecek bir şey ile güzelleşmeye kalkışmak, övünmemeleri gereken bir şey ile Rasûlullah’a karşı övünmek manasına gelir. İmana girdikleri için asıl Yüce Allah, onlara iyilikte bulunmuştur. Yaratmak, rızık vermek, gizli ve açık nimetleri ihsan etmekle onlara lütufta bulunan Yüce Allah olduğu gibi, onları İslâm’a iletmesi ve imanı ihsan etmesi Allah'ın onlar üzerindeki her şeyden daha değerli olan en büyük lütfudur. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“İslâm’a girdiler diye (bunu bir lütuf olarak görüp) senin başına kakıyorlar. De ki: “Müslüman oldunuz diye bunu başıma kakmayın. Esas sizi imana hidayet buyurmakla Allah size lütfta bulunmuştur. Eğer doğru ve samimi kimselerseniz.”
18. “Şüphesiz Allah, göklerin ve yerin gaybını bilir..” Deniz dalgaları arasındaki şeyler, uçsuz bucaksız kurak çöllerdeki şeyler vb. gibi mahlukata gizli saklı kalan her türlü gizlilikleri O bilir. Gecenin saklayıp örttüğü yahut gündüzün gizlediği şeyleri, yağmur tanelerini, kum tanelerini, kalplerin içlerinde saklı olanları ve gizli bütün işleri bilir. “Bir yaprak düşmeyegörsün mutlaka onu bilir. Yeryüzünün karanlıklarında tek bir tane (bile olsa) yaş ve kuru müstesnâ olmamak üzere hepsi apaçık bir kitaptadır.”(el-En’am, 6/59)“Allah yaptıklarınızı çok iyi görendir.” Amellerinizi tek tek kaydetmektedir ve size karşılıklarını eksiksiz olarak verecektir. Engin rahmetinin ve sonsuz hikmetinin gerektirdiği şekilde amellerinize karşılıklarını tastamam göreceksiniz.
Hucurât Sûresi’nin tefsiri -Yüce Allah’ın yardımı, lütfu, ihsanı ve bağışları sayesinde- burada sona ermektedir. Hamd, Allah’a mahsustur.
***
Alcuni Beduini dissero, quando giunsero al cospetto del Profeta pace e benedizioni di Allāh su di lui: "Crediamo in Allāh e nel Suo Messaggero". Di' loro, o Messaggero: "Non dite: Crediamo, piuttosto dite: Siamo sottomessi e resi, poiché la fede non è ancora entrata nei vostri cuori, e forse vi entrerà. Se obbedite ad Allāh e al Suo Messaggero, o Beduini, con la fede e le buone azioni, allontanandovi dai peccati, non sarà fatto mancare nulla alla ricompensa delle vostre azioni. In verità, Allāh è perdonatore nei confronti dei Suoi sudditi pentiti, Misericordioso con loro".
Cuando algunos de los beduinos se acercaron al Profeta r, y le dijeron: “Hemos creído en Al-lah y en Su Mensajero”. Mensajero, diles: “Ustedes no han creído, en cambio, digan: 'Nos hemos sometido y obedecido'. La fe aún no ha ingresado a sus corazones, sin embargo, se espera que así sea. Beduinos, si obedecen a Al-lah y a Su Mensajero con fe, al hacer buenas obras y al abstenerte de lo ilícito, Al-lah no disminuirá la recompensa de sus acciones en lo más mínimo. Al-lah perdona a aquellos de Sus siervos que se arrepienten y es misericordiosos con ellos”.
There is a Difference between a Believer and a Muslim
Allah chastises the bedouins who, when they embraced Islam, claimed for themselves the grade of faithful believers. However, Faith had not yet firmly entered their hearts,
قَالَتِ الاٌّعْرَابُ ءَامَنَّا قُل لَّمْ تُؤْمِنُواْ وَلَـكِن قُولُواْ أَسْلَمْنَا وَلَمَّا يَدْخُلِ الايمَـنُ فِى قُلُوبِكُمْ
(The bedouins say: "We believe." Say: "You do not believe, but say, `We have submitted,' for Faith has not yet entered your hearts...") This honorable Ayah provides proof that Faith is a higher grade than Islam, according to the scholars of the Ahl us-Sunnah wal-Jama`ah. This is also demostrated in the Hadith of Jibril, peace be upon him, when he questioned the Prophet about Islam, then Iman then Ihsan. Thus moving the general matter to one more specific, then even more specific. Imam Ahmad recorded that `Amir bin Sa`d bin Abi Waqqas said, "The Messenger of Allah ﷺ gave (something to) some men and did not give one of them. Sa`d said, `O Allah's Messenger, you gave to so-and-so and so-and-so. However, you gave nothing to so-and-so, even though he is a believer.' The Prophet said,
«أَوْ مُسْلِمٌ؟»
(Or say, a Muslim.) Sa`d repeated his statement thrice each time the Prophet answered,
«أَوْ مُسْلِمٌ؟»
(Or say, a Muslim.) The Prophet then said,
«إِنِّي لَأُعْطِي رِجَالًا وَأَدَعُ مَنْ هُوَ أَحَبَّ إِلَيَّ مِنْهُمْ،فَلَمْ أُعْطِهِ شَيْئًا مَخَافَةَ أَنْ يُكَبُّوا فِي النَّارِ عَلَى وُجُوهِهِم»
(I might give some men and give nothing to others, even though the latter are dearer to me than the former. I do not give them things for fear that they might be thrown on their faces in the Fire.)" This Hadith is recorded in the Two Sahihs. Therefore, the Prophet made a distinction between the grade of believer and the grade of Muslim, indicating that Iman is a more exclusive grade than Islam. I mentioned this subject in detail supported by evidence, in the beginning of the explanation of the chapter on Iman in Sahih Al-Bukhari, all praise is due to Allah and all the favors are from Him. So this proves that the bedouins whom the Ayah mentioned were not hypocrites, rather they were Muslims in whose hearts Faith was not yet firmly established. They claimed a higher grade for themselves than the grade that they earned, and they were taught a lesson as a consequence. This meaning agrees with the meaning given by Ibn `Abbas, Ibrahim An-Nakha`i, Qatadah and that preferred by Ibn Jarir. These bedouins were taught a lesson,
قُل لَّمْ تُؤْمِنُواْ وَلَـكِن قُولُواْ أَسْلَمْنَا وَلَمَّا يَدْخُلِ الايمَـنُ فِى قُلُوبِكُمْ
(Say: "You do not believe, but say `We are Muslims,' for Faith has not yet entered your hearts...") meaning, `you have not yet achieved the reality of Faith.' Allah the Exalted said,
وَإِن تُطِيعُواْ اللَّهَ وَرَسُولَهُ لاَ يَلِتْكُمْ مِّنْ أَعْمَـلِكُمْ شَيْئاً
(But if you obey Allah and His Messenger, He will not decrease anything in reward for your deeds...) `He will not decrease any of your rewards,' as Allah said;
وَمَآ أَلَتْنَـهُمْ مِّنْ عَمَلِهِم مِّن شَىْءٍ
(We shall not decrease the reward of their deeds in anything.) (52:21) Allah said:
إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
(Verily, Allah is Oft-Forgiving, Most Merciful.) for those who repent and return to Him. Allah's statement,
إِنَّمَا الْمُؤْمِنُونَ
(Only those are the believers), who have perfect Faith,
الَّذِينَ ءَامَنُواْ بِاللَّهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُواْ
(who have believed in Allah and His Messenger, and afterward doubt not) They do not have doubts and their Faith was not shaken. Rather, their Faith remained on conviction,
وَجَـهَدُواْ بِأَمْوَلِهِمْ وَأَنفُسِهِمْ فِى سَبِيلِ اللَّهِ
(but strive for the cause of Allah with their wealth and their lives) meaning, they gladly gave away their life and the most precious of their wealth in obedience to Allah as a means of seeking His pleasure,
أُوْلَـئِكَ هُمُ الصَّـدِقُونَ
(Those! They are the truthful. ) `in their statement if they say that they are believers, unlike some bedouins who are faithful only by words outwardly!' Allah said,
قُلْ أَتُعَلِّمُونَ اللَّهَ بِدِينِكُمْ
(Say: "Will you inform Allah of your religion...") `will you inform Allah of what is in your hearts,'
وَاللَّهُ يَعْلَمُ مَا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ
(while Allah knows all that is in the heavens and all that is on the earth,) Nothing in the heavens and earth, even the weight of a speck of dust, all that is bigger or smaller, ever escapes His observation,
وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
(and Allah is All-Aware of everything.) Allah said,
يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُواْ قُل لاَّ تَمُنُّواْ عَلَىَّ إِسْلَـمَكُمْ
(They regard as a favor to you that they have embraced Islam. Say: "Do not count your Islam as a favor to me...") meaning the bedouins who considered embracing Islam, following and supporting the Messenger ﷺ as a favor to him. Allah the Exalted refuted their false statement,
قُل لاَّ تَمُنُّواْ عَلَىَّ إِسْلَـمَكُمْ
(Say: "Do not count your Islam as a favor to me...") `for the benefit of your Islam will only be yours, and this is a favor from Allah to you,'
بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَداكُمْ لِلايمَـنِ إِنُ كُنتُمْ صَـدِقِينَ
(Nay, but Allah has conferred a favor upon you that He has guided you to the Faith if you indeed are true.) `in your claim that you are believers.' The Prophet said to the Ansar on the day of the battle of Hunayn,
«يَا مَعْشَرَ الْأَنْصَارِ أَلَمْ أَجِدْكُمْ ضُلَّالًا فَهَدَاكُمُ اللهُ بِي؟ وَكُنْتُمْ مُتَفَرِّقِينَ فَأَلَّفَكُمُ اللهُ بِي؟ وَكُنْتُمْ عَالَةً فَأَغْنَاكُمُ اللهُ بِي؟»
(O Ansar! Have I not found you astray and Allah guided you through me Were you not divided and Allah united you around me Were you not poor and Allah gave you riches through me) Whenever the Prophet asked them any of these questions, they would reply, "Allah and His Messenger have most favored us." Al-Hafiz Abu Bakr Al-Bazzar recorded that Ibn `Abbas said, "Banu Asad came to the Messenger of Allah ﷺ and said, `O Allah's Messenger! We embraced Islam, and before that, the Arabs fought against you, yet we did not fight against you.' The Messenger of Allah ﷺ said,
«إِنَّ فِقْهَهُمْ قَلِيلٌ وَإِنَّ الشَّيْطَانَ يَنْطِقُ عَلَى أَلْسِنَتِهِم»
(Verily, they understand but little and the Shaytan speaks through their words.) This Ayah was later revealed,
يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُواْ قُل لاَّ تَمُنُّواْ عَلَىَّ إِسْلَـمَكُمْ بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَداكُمْ لِلايمَـنِ إِنُ كُنتُمْ صَـدِقِينَ
(They regard as a favor to you that they have embraced Islam. Say: "Do not count your Islam as a favor to me." Nay, but Allah has conferred a favor upon you that He has guided you to the Faith if you indeed are true.")"' Then Allah reminds that He has complete knowledge of all creations and that He sees them all;
إِنَّ اللَّهَ يَعْلَمُ غَيْبَ السَّمَـوَتِ وَالاٌّرْضِ وَاللَّهُ بَصِيرٌ بِمَا تَعْمَلُونَ
(Verily, Allah knows the Unseen of the heavens and the earth. And Allah is the All-Seer of what you do.) This is the end of the Tafsir of Surat Al-Hujurat. Verily, all praise is due to Allah, all the favors are from Him, and from Him comes the success and protection from error.
Kad dođu Poslaniku milosti, neki beduini govore: “Mi vjerujemo u Allaha i Poslanika!” Poslaniče, reci im: “Niste vi pravi vjernici! Već recite da ste prihvatili islam, tim prije jer vjerovanje još nije ušlo u vaša srca – nadati se da će ući. Beduini, znajte da Allah nimalo neće umanjiti nagradu za vaša dobra djela budete li poslušni Allahu i Njegovu Poslaniku, tj. budete li činili dobro, a sustezali se od zla!” Allah, zaista, prašta grijehe pokajnicima i samilostan je spram njih.
Tanging ang mga mananampalataya ay ang mga sumampalataya kay Allāh at sa Sugo Niya, pagkatapos hindi nahaluan ang pananampalataya nila ng isang pagdududa, nakibaka sila sa pamamagitan ng mga yaman nila at mga sarili nila sa landas ni Allāh at hindi sila nagmaramot ng anuman sa mga ito. Ang mga nailarawang iyon sa mga katangiang iyon ay ang mga tapat sa pananampalataya nila.
U kategoriju pravih vjernika spada svako onaj ko iskreno vjeruje u Gospodara svjetova i u Poslanika, sallallahu alejhi ve sellem, a zatim ne sumnja u vjeru, te sve to potom potvrdi boreći se životom i imetkom za uzdizanje Allahove riječi. Takvi su iskreni vjernici.
Los creyentes genuinos son aquellos que creen en Al-lah y en Su Mensajero, y además no contaminan su fe con dudas y luchan por la causa de Al-lah con sus riquezas y sus almas, sin retener nada. Esos son los verdaderos en su fe.
Sesungguhnya orang-orang yang beriman hanyalah orang-orang yang beriman kepada Allah dan Rasul-Nya, kemudian tidak mencampuri keimanan mereka dengan keraguan, mereka berjuang dengan harta dan jiwa mereka di jalan Allah, serta tidak kikir dengan sesuatu pun darinya. Orang-orang yang mempunyai sifat-sifat demikian ini adalah orang-orang yang jujur dalam keimanan mereka.
There were many small tribes around the Madinah township. After the immigration of the Prophet to Madinah, these people embraced Islam. But their embracing of Islam was not the result of any deep mental revolution. In the eyes of God, the person who genuinely adopts the faith of Islam is one who discovers Islam as a reality and enshrines it in the depths of his heart. Those who accept the Faith of God in this manner acquire eternal conviction. Their steadfastness is such they are ready to make any sacrifice. One may perform some righteous deed then think it necessary to announce the fact, but such announcement actually has a nullifying effect. A truly righteous deed is one which is done purely for the sake of God. As God Himself knows everything, where is the necessity to advertise it?
Asıl Müminler, Allah’a ve resulüne iman edip, sonra da imanlarına hiçbir şüphe karıştırmayanlar, Allah yolunda mallarıyla ve canlarıyla cihat edenler, bu hususta hiçbir cimrilik göstermeyen kimselerdir. İşte imanlarında sadık olanlar, bu sıfatlar ile sıfatlanmış olanlardır.
In verità, i credenti sono coloro che credono in Allāh e nel Suo Messaggero, e la cui fede non si mescola al dubbio, e che hanno lottato con i loro beni e le loro vite per la causa di Allāh e che non hanno esitato in nulla di tutto ciò. Coloro che possiedono tali caratteristiche sono sinceri nella loro fede.
Quả thật những người có đức tin đích thực là những người tin tưởng nơi Allah và Thiên Sứ của Ngài rồi không hòa lẫn vào đức tin của mình với sự hoài nghi hoặc ngờ vực,và hết mình chiến đấu cho con đường Chính Nghĩa của Allah bằng cả tài sản lẫn sinh mạng. Những người đó mới là những người chân thật trong đức tin của mình.
Les croyants sont uniquement ceux qui croient en Allah et en Son Messager, d'une foi qui n’est entachée par aucun doute, qui luttent avec leurs biens et leurs personnes sans retenue pour la cause d’Allah et sont sincères dans leur foi.
The believers are only those who have faith in Allah and His Messenger, and then do not pollute their faith with doubts and strive in the way of Allah with their wealth and souls, not holding back on anything. Those are the ones truthful in their faith.
Mensajero, diles a estos beduinos: “¿Acaso quieren enseñarle a Al-lah e informarle acerca de la fe de ustedes, siendo que Al-lah sabe todo lo que hay en los cielos y en la Tierra? Él tiene conocimiento de todo y nada Le está oculto, por lo que Él no necesita ser notificado acerca de lo que ustedes creen”.
O Messenger! Say to these bedouins: “Are you teaching Allah and informing Him about your religion, whilst Allah knows all that is in the heavens and on earth; He knows everything and nothing is hidden from him, so He does not need you to inform Him about your religion.”
-Ey Peygamber!- O bedevilere de ki: "Siz, dininizi Allah'a mı öğretiyor ve bildiriyorsunuz? Allah, göklerde ve yerde ne varsa bilir. Allah, her şeyi hakkıyla bilendir. Hiçbir şey O'na gizli kalmaz. Sizin, dininizi O'na gösterip haber vermenize ihtiyacı yoktur."
Katakanlah -wahai Rasul- kepada orang-orang Badui itu, “Apakah kalian memberitahukan kepada Allah dan menjelaskan kepada-Nya tentang agama kalian?! Padahal, Allah mengetahui apa yang ada di langit dan mengetahui apa yang di bumi dan Allah Maha Mengetahui segala sesuatu, tidak ada sesuatu pun yang luput dari-Nya, sehingga Dia tidak butuh kepada pemberitahuan kalian tentang agama kalian.”
Ô Messager, dis à ces bédouins: Apprendrez-vous à Allah votre religion alors qu’Allah sait ce qui est dans les Cieux et sur la Terre et connaît toute chose. Rien ne Lui échappe et Il n’a pas besoin que vous Lui appreniez votre religion.
Hỡi Thiên Sứ Muhammad, Ngươi hãy nói với những cư dân sa mạc này: Chẳng lẽ các ngươi muốn dạy Allah về tôn giáo của các ngươi chăng ? trong khi Allah là Đấng biết rõ mọi điều trong các tầng trời và mọi thứ trên trái đất. Allah thông toàn tất cả mọi thứ, không có gì có thể che giấu được Ngài.
Vjerovjesniče, obrati se beduinima: “Zar da upoznajete Allaha u vezi s tim da ispovijedate islam, a Allahu je znano ono što je na nebesima i na Zemlji? Allah sve zna, ništa Mu ne može umaći, i stoga nema potrebe da ističete svoju pripadnost islamu.”
Di' – o Messaggero – a questi Beduini: "Volete forse informare Allāh e farGli comprendere la vostra religione, mentre Egli conosce ciò che vi è in Cielo e in Terra?! Allāh è Onnisciente, nulla Gli è nascosto, non ha bisogno che lo informiate della vostra fede".
Sabihin mo, o Sugo, sa mga Arabeng disyerto na ito: "Nagtuturo ba kayo kay Allāh at nagpapatalos kayo sa Kanya ng relihiyon ninyo, samantalang si Allāh ay nakaaalam sa anumang nasa mga langit at nakaaalam sa anumang nasa lupa? Si Allāh sa bawat bagay ay Maalam: walang nakakukubli sa Kanya na anuman kaya hindi Siya nangangailangan ng pagpapaalam ninyo sa Kanya ng relihiyon ninyo."
Beduini o kojima je ovdje riječ prigovorit će ti, Poslaniče, da su prihvatili islam. Reci im: “Allah je na vas prosuo blagodat islama bez vaše zasluge, pa nemojte prigovarati Allahu ispovijedanje islama. To što ste muslimani vama će biti od koristi, a ne Allahu; Njemu nije od koristi poslušnost poslušnih, niti Njemu ide na štetu neposlušnost buntovnih jer je neovisan od svega što postoji. Ako ste iskreni vjernici, nemojte prigovarati zbog prihvatanja islama.”
Questi Beduini sembrano volerti compiacere per il solo fatto di essersi convertiti all'Islam. Di' loro: "Il fatto che vi convertiate alla religione di Allāh non è a mio vantaggio, piuttosto, il beneficio di ciò è tutto vostro; anzi, Allāh è Colui che vi ha graziato e che vi aiuta ad abbracciare la fede, se siete veritieri nell'affermare che vi siete convertiti"
O Messenger! These bedouins recount their favour upon you by mentioning their Islam. Say to them: “Do not recount your entering the religion of Allah as a favour upon me; its benefit - if achieved - will return to you alone. Rather, it is Allah who recounts His favour upon you that He granted you the ability to enter into His religion, if indeed, you are truthful in your claim that you have entered into it.”
Mensajero, estos beduinos creen que te hicieron un favor al abrazar el Islam. Diles: “No cuenten su ingreso a la religión de Al-lah como un favor hacia mí. El beneficio que obtendrán (si es alcanzado) será solo para ustedes. Más bien, es Al-lah quien les ha hecho un favor al guiarlos a Su religión, si es que han sido sinceros en la afirmación de haber ingresado en ella”.
Hỡi Thiên Sứ Muhammd, những kẻ vùng sa mạc này coi việc họ theo Islam như là một ân huệ ban cho Ngươi. Ngươi hãy nói với họ: Các ngươi không hề mang lại ân huệ nào cho Ta bởi sự gia nhập của các ngươi vào tôn giáo của Allah. Ngược lại, đó là ân huệ mà Allah đã ban cho các ngươi khi các ngươi quy thuận Islam. Nếu các ngươi nói như thế thì đó mới là chân thật rằng các ngươi đã vào Islam.
Ô Messager, ces bédouins te rappellent leur conversion à l’Islam comme s’ils t’avaient fait une faveur. Dis-leur: Ne me rappelez pas votre conversion à l’Islam comme si vous m’aviez fait une faveur, car c’est vous qui profitez du bénéfice de votre conversion. C’est plutôt Allah qui vous rappelle la faveur de vous avoir facilité d’avoir la foi, si vous êtes véridiques lorsque vous prétendez vous être convertis.
Nanunumbat sa iyo, O Sugo, ang mga Arabeng disyerto na ito ng pagpapasakop nila sa Islām. Sabihin mo sa kanila: "Huwag kayong manumbat sa akin ng pagpasok ninyo sa relihiyon ni Allāh sapagkat ang pakinabang niyon – kung mangyayari – ay mauuwi sa inyo, bagkus si Allāh ay ang nagmamagandang-loob sa inyo sa pamamagitan ng pagtuon sa inyo sa pananampalataya sa Kanya, kung kayo ay mga tapat sa pag-aangkin ninyo na kayo ay pumasok doon."
Orang-orang Badui itu merasa telah memberimu karunia -wahai Rasul- dengan masuknya mereka ke dalam Islam. Katakanlah kepada mereka, “Janganlah kalian merasa telah memberiku karunia dengan masuknya kalian ke dalam agama Islam karena manfaatnya -jika memang ada- kembali kepada kalian. Justru Allahlah yang memberikan karunia kepada kalian dengan memberikan taufik kepada kalian untuk beriman kepada-Nya, jika kalian jujur dengan pengakuan kalian bahwa kalian telah masuk Islam.”
-Ey Peygamber!- O bedeviler, Müslüman oldular diye seni minnet altında tutmak istiyorlar. De ki: "Allah'ın dinine girişiniz sebebiyle beni minnet altında bırakmayın. -Eğer gerçekleşirse- Müslüman olmanızın faydası size döner. Bilakis siz, İslam Dini'ne girme iddianızda samimi ve sadık kimseler iseniz, sizleri iman etmek hususunda muvaffak kıldığı için Yüce Allah sizi minnet altında tutar."
Şüphesiz Allah, göklerin ve yerin gaybını bilir. O konuda hiçbir şey O'na gizli kalmaz. Allah, yapmakta olduğunuz amelleri hakkıyla görendir. Yaptıklarınızdan hiçbir şey O'na gizli kalmaz. O, size amellerinizin karşılığını verecektir.
Allah connaît l’Invisible dans les Cieux et sur la Terre et rien ne Lui échappe. Allah voit le mieux ce que vous faites. Rien de vos agissements ne Lui échappe et Il vous rétribuera pour ce que vous faites comme bien ou comme mal.
Samo je Allah Onaj Koji zna na nebesima i na Zemlji ono što oči ne vide, On dobro vidi vaša djela i vaša stanja, čuje vaše riječi, i za sve će vas pozvati na odgovornost, pa će nagraditi dobročinitelje, a kazniti zločince.
Indeed, Allah knows the Ghaib of the heavens and the earth; nothing is hidden from him. And Allah is watchful of your actions; none of them are hidden from Him, and He will soon requite you for the good and bad of your deeds.
In verità, Allāh conosce L'Ignoto dei Cieli e conosce L'Ignoto della terra, nulla di tutto ciò Gli nascosto; e Allāh Vigila su ciò che fate, nessuna vostra azione Gli è nascosta e vi giudicherà per essa, buona o malvagia.
Tunay na si Allāh ay nakaaalam sa Lingid sa mga langit at nakaaalam sa Lingid sa lupa: walang nakakukubli sa Kanya na anuman mula roon. Si Allāh ay Nakakikita sa anumang ginagawa ninyo: walang nakakukubli sa Kanya mula sa mga gawa ninyo na anuman at gaganti sa inyo ayon sa kagandahan ng mga ito at kasagwaan ng mga ito.
Quả thật Allah biết những điều vô hình nơi các tầng trời và trên trái đất. Không có bất cứ điều gì có thể che giấu được Ngài. Ngài thấy tất cả những gì các ngươi làm và Ngài sẽ ban thưởng thích đáng cho những việc làm thiện tốt của các ngươi và sẽ trừng phạt công bằng cho những việc xấu của các ngươi.
En verdad, Al-lah conoce lo oculto que hay en los cielos y la Tierra, nada le está oculto. Al-lah está atento a sus acciones, ninguna de ellas se esconde de Él, y pronto los recompensará por lo bueno y lo malo que hayan hecho.
If anyone embraces Islam or some Islamic task is accomplished through him, he should realize that this has come about with the help of God. Faith and good deeds all depend on God’s directive guidance. So, whenever somebody is in a position to do something good, he should thank God for it. If, instead of so doing, the individual attempts to make his co-religionists feel obliged to him for what he has done, this would amount to his having acted not out of concern for God, but in order to figure well in the eyes of his fellow-men. God is directly aware of everything. One who performs any task for the sake of God, should firmly believe that God sees his work, and that there is no need to show it to Him.
Sesungguhnya Allah Maha Mengetahui hal gaib di langit dan mengetahui hal gaib di bumi, tidak ada sesuatu pun yang luput dari-Nya. Allah Maha Melihat apa yang kalian kerjakan, tidak ada sedikit pun dari perbuatan kalian yang luput dari-Nya dan Dia akan membalas kalian atas kebaikan dan keburukan perbuatan kalian.