Which was revealed in Al-Madinah
Ibn `Abbas used to call this chapter, `Surah Bani An-Nadir.' Sa`id bin Mansur recorded that Sa`id bin Jubayr said, "I asked Ibn `Abbas about Surat Al-Hashr and he said, `It was revealed about Bani An-Nadir."' Al-Bukhari and Muslim recorded it using another chain of narration from Ibn `Abbas. Al-Bukhari also recorded it from Abu `Awanah, from Abu Bishr from Sa`id bin Jubayr, who said, "I asked Ibn `Abbas, `Surat Al-Hashr' He said, `Surah Bani An-Nadir."'
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
Everything glorifies Allah in its own Way
Allah states that everything that exists in the heavens and on the earth praises, glorifies, reveres and prays to Him and affirms His Oneness. Allah said in another Ayah,
تُسَبِّحُ لَهُ السَّمَـوَتُ السَّبْعُ وَالاٌّرْضُ وَمَن فِيهِنَّ وَإِن مِّن شَىْءٍ إِلاَّ يُسَبِّحُ بِحَمْدَهِ وَلَـكِن لاَّ تَفْقَهُونَ تَسْبِيحَهُمْ
(The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His praise. But you understand not their glorification.)(17:44) Allah's statement,
وَهُوَ الْعَزِيزُ
(And He is the Almighty) meaning of invincible majesty,
الْحَكِيمُ
(the All-Wise.) in what He decrees and legislates.
The End that Bani An-Nadir suffered
Allah said,
هُوَ الَّذِى أَخْرَجَ الَّذِينَ كَفَرُواْ مِنْ أَهْلِ الْكِتَـبِ
(He it is Who drove out the disbelievers among the People of the Scripture) referring to the Jewish tribe of Bani An-Nadir, according to Ibn `Abbas, Mujahid, Az-Zuhri and several others. When the Messenger of Allah ﷺ migrated to Al-Madinah, he made a peace treaty with the Jews stipulating that he would not fight them and they would not fight him. They soon betrayed the treaty that they made with Allah's Messenger ﷺ. Therefore, Allah sent His torment down on them; it can never be averted, and His appointed destiny touched them; it can never be resisted. The Prophet forced them to evacuate and abandon their fortified forts that Muslims did not think they would ever control. The Jews thought that their fortifications will save them from Allah's torment, but they did not help them against Allah in the least. Then, that which they did not expect came to them from Allah, and Allah's Messenger ﷺ forced them to leave Al-Madinah. Some of them went to Adhri`at in the area of Ash-Sham, which is the area of the grand Gathering and Resurrection, while others went to Khaybar. The Prophet allowed them to evacuate their forts and take whatever their camels could carry. They destroyed the property that they could not carry. This is why Allah the Exalted said,
يُخْرِبُونَ بُيُوتَهُمْ بِأَيْدِيهِمْ وَأَيْدِى الْمُؤْمِنِينَ فَاعْتَبِرُواْ يأُوْلِى الاٌّبْصَـرِ
(they demolished their own dwellings with their own hands and the hands of the believers Then take admonition, O you with eyes.) meaning, "Contemplate the end of those who defied Allah's command, contradicted His Messenger and denied His Book. See how Allah's humiliating torment struck them in this life, as well as, the painful torment that Allah has reserved for them in the Hereafter." Abu Dawud recorded that `Abdur-Rahman bin Ka`b bin Malik said that one of the Prophet's Companions said, "The Quraysh idolators wrote to `Abdullah bin Ubayy and those who were still worshipping idols among the tribes of Al-Aws and Al-Khazraj. The Messenger of Allah ﷺ was in Al-Madinah at the time, before the battle of Badr occurred. They wrote: `You have given refuge to our citizen. We swear by Allah, you should fight him, or we will expel you or gather all our forces, until we kill your soldiers and take your women captive.' When the news of this threat reached `Abdullah bin Ubayy and the idolators of Al-Aws and Al-Khazraj, they prepared to fight the Prophet . The news of this reached the Prophet and he went to them saying,
«لَقَدْ بَلَغَ وَعِيدُ قُرَيْشٍ مِنْكُمُ الْمَبَالِغَ، مَا كَانَتْ تَكِيدُكُمْ بِأَكْثَرَ مِمَّا تُرِيدُ أَن تَكِيدُوا بِهِ أَنْفُسَكُمْ، تُرِيدُونَ أَنْ تُقَاتِلُوا أَبْنَاءَكُمْ وَإِخْوَانَكُم»
(The threat of the Quraysh has caused you extreme anxiety! The Quraysh cannot cause you more harm than what you will cause yourselves by your actions. Do you want to fight your children and brethren) When they heard these words from the Prophet , they dis- persed and the news of what happened reached the Quraysh idolators. After the battle of Badr, the Quraysh idolators wrote to the Jews of Al-Madinah, `You have armor and forts! You should fight our citizen or we will do such and such to you, and nothing will prevent us from acquiring your women.'The news of this letter also reached the Prophet and Bani An-Nadir intended to betray their treaty. Bani An-Nadir sent a message to the Prophet asking him to come with thirty of his Companions to meet thirty of their rabbis half way, from either side. They said that the rabbis would listen to the Prophet and if they believe in him, the rest of Bani An-Nadir would believe. They intended to kill the Messenger , and Allah informed His Messenger of this plot before they could harm him. The next day, the Prophet gathered his forces and laid siege to their area, saying to them,
«إِنَّكُمْ وَاللهِ لَا تَأْمَنُونَ عِنْدِي إِلَّا بِعَهْدٍ تُعَاهِدُونَنِي عَلَيْه»
(By Allah ! You will not be safe until and unless you renew your peace treaty with me.) They refused to do so, and the Prophet fought them the rest of that day. The next morning, the Prophet laid siege to the tribe of Bani Qurayzah and left Bani An-Nadir alone that day. The Prophet ordered Bani Qurayzah to sign a new treaty of peace, and they accepted. The Prophet left Bani Qurayzah and went back to Bani An-Nadir with his forces and fought them until they agreed to surrender in return for safe passage out of Al-Madinah. Bani An-Nadir evacuated Al-Madinah and took with them all whatever their camels could carry from their furniture, including even the wood and the doors to their houses. The date trees of Bani An-Nadir were granted to the Messenger by Allah when He said,
وَمَآ أَفَآءَ اللَّهُ عَلَى رَسُولِهِ مِنْهُمْ فَمَآ أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلاَ رِكَابٍ
(And what Allah gave as booty to His Messenger from them -- for this you made no expedition with either cavalry or camelry) that is, what you earned without a fight. The Prophet divided most of their trees between the emigrants and gave to only two men who were poor from Al-Ansar. He did not give the Ansar any of it, except for these two men. The Prophet kept a part of the war booty for himself and that part of charity of the Prophet was transferred to the administration of his daughter's children, i.e., children of Fatimah." However, let us summarize the battle of Bani An-Nadir here. From Allah alone we seek help.
The Reason behind the Battle of Bani An-Nadir
After the seventy Companions whom the Prophet sent to teach the Qur'an were killed at the area of Bi'r Ma`unah, excluding `Amr bin Umayyah Ad-Damri, who killed two men from the tribe of Bani `Amir on his way back to Al-Madinah. He did not know that these two men had a promise of safe passage from Allah's Messenger ﷺ. When he went back to Al-Madinah, he told the Prophet what happened and the Prophet said,
«لَقَدْ قَتَلْتَ رَجُلَيْنِ لَأَدِيَنَّهُمَا»
(You have killed two men, I shall pay the blood money for them.) Bani An-Nadir and Bani `Amir were allies and had treaties. The Prophet asked Bani An-Nadir to help pay the blood money for the two dead men. The area of Bani An-Nadir was in a suburb of Al-Madinah, a few miles to the east. In his book of Sirah, Muhammad bin Ishaq bin Yasar said; "Then the Messenger of Allah ﷺ went to Bani An-Nadir to ask them for financial help to pay the blood money of the two men from Bani `Amir, who were killed by `Amr bin Umayyah Ad-Damri. They had a promise of safe passage from the Prophet according to the (subnarrator) Yazid bin Ruman. Bani An-Nadir and Bani `Amir had a treaty and were allies. When Allah's Messenger ﷺ went to Bani An-Nadir asking them for help to pay the blood money for the two men, they said, `Yes, O Abu Al-Qasim! We will help you, since you asked us for help.' Yet, when they met each other in secret, they said, `You will not find a better chance with this man than this,' while the Messenger of Allah ﷺ was sitting next to a wall of one of their houses. They said, `Who will ascend this wall and drop a stone on this man and rid us of his trouble' `Amr bin Jihash bin Ka`b volunteered and ascended the wall of the house to drop a stone on the Messenger . The Messenger of Allah ﷺ was sitting with several of his Companions, such as Abu Bakr, `Umar and `Ali. The news of this plot was conveyed to the Prophet from heaven, and he stood up and went back to Al-Madinah. When the Companions thought that the Messenger was absent for a long time, they went to see where he was and saw a man coming from Al-Madinah. They asked him, and he said that he saw the Prophet enter Al-Madinah. The Messenger's Companions went to him, and he told them the news of the betraying plot that the Jews planned against him. He ordered them to prepare for war and to march forth to Bani An-Nadir. The Prophet gathered his forces and marched to the area of Bani An-Nadir, who had taken refuge in their fortified forts. The Messenger ﷺ ordered their date trees be cut down and burned. The Jews heralded at the Prophet, `O Muhammad! You used to forbid mischief in the earth and blame those who did it. Why is it that you had the date trees cut down and burned' Meanwhile, `Abdullah bin Ubayy bin Salul, Wadi`ah, Malik bin Abi Qawqal, Suwayd, Da`is and several other men who all belonged to the tribe of Al-Khazraj bin Bani `Awf, sent a message to Bani An-Nadir saying, `Be firm and strong. We will never abandon you. If you are fought against, we will fight along with you and if you are forced to leave Al-Madinah, we will accompany you.' The Jews waited for this claim of support, but the hypocrites did not deliver. Allah cast terror in the hearts of the Jews. They asked the Messenger to allow them safe passage out of Al-Madinah and to spare their lives. In return, they would only take what their camels could carry, except for weapons. The Prophet agreed. The Jews collected all the wealth their camels could transport. One of the Jews would demolish his own house around its door, so that he could carry the door on the back of his camel. Bani An-Nadir moved to Khaybar, and some of them went to Ash-Sham. They left all that remained behind for the Messenger of Allah ﷺ, who had control over how it was to be divided. The Prophet divided it between the emigrants and none of Al-Ansar got a share, except for Sahl bin Hunayf and Abu Dujanah Simak bin Kharashah. They said that they were poor and the Messenger of Allah ﷺ gave them their share. Only two men from Bani An-Nadir embraced Islam, Yamin bin Umayr bin Ka`b bin `Amr bin Jihash and Abu Sa`d bin Wahb and they saved their wealth due to their acceptance of Islam." Ibn Ishaq continued, "Some of the offspring of Yamin narrated to me that the Messenger of Allah ﷺ said to Yamin,
«أَلَمْ تَرَ مَا لَقِيتُ مِنَ ابْنِ عَمِّكَ وَمَا هَمَّ بِهِ مِنْ شَأْنِي؟»
(Have you not heard what your cousin plotted to do against me) Yamin bin `Umayr promised someone a reward if he killed his cousin `Amr bin Jihash, and someone killed him, according to their claim" Ibn Ishaq then said, "All of Surat Al-Hashr was revealed about Bani An-Nadir. " A similar story was recorded by Yunus bin Bukayr from Ibn Ishaq. Allah's statement,
هُوَ الَّذِى أَخْرَجَ الَّذِينَ كَفَرُواْ مِنْ أَهْلِ الْكِتَـبِ
(He it is Who drove out the disbelievers among the People of the Scripture) refers to Bani An-Nadir,
مِن دِيَـرِهِمْ لاًّوَّلِ الْحَشْرِ
(from their homes at the first gathering.) Allah said,
مَا ظَنَنتُمْ أَن يَخْرُجُواْ
(You did not think that they would get out.) i.e., within the few days you laid siege against them. The Companions had surrounded their forts for only six days, and their forts were fortified and formidable. This is why Allah the Exalted said,
وَظَنُّواْ أَنَّهُمْ مَّانِعَتُهُمْ حُصُونُهُم مِّنَ اللَّهِ فَأَتَـهُمُ اللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُواْ
(And they thought that their fortresses would defend them from Allah! But Allah reached them from a place where they expected it not.) meaning, there came to them from Allah what they did not expect or anticipate. Allah said in another Ayah,
قَدْ مَكَرَ الَّذِينَ مِنْ قَبْلِهِمْ فَأَتَى اللَّهُ بُنْيَـنَهُمْ مِّنَ الْقَوَاعِدِ فَخَرَّ عَلَيْهِمُ السَّقْفُ مِن فَوْقِهِمْ وَأَتَـهُمُ الْعَذَابُ مِنْ حَيْثُ لاَ يَشْعُرُونَ
(Those before them indeed plotted, but Allah struck at the foundation of their building, and then the roof fell down upon them, from above them, and the torment overtook them from directions they did not perceive.)(16:26) Allah said,
وَقَذَفَ فِى قُلُوبِهِمُ الرُّعْبَ
(and He cast terror into their hearts) means, Allah cast fear, terror and fright in their hearts, and why would that not happen to them He who was given victory, by Allah frightening his enemies the distance of a month, laid siege to them. May Allah's peace and blessings be on the Prophet. As in Ibn Ishaq's explanation -- which preceded;
يُخْرِبُونَ بُيُوتَهُمْ بِأَيْدِيهِمْ وَأَيْدِى الْمُؤْمِنِينَ
(that they demolished their own dwellings with their own hands and the hands of the believers.) the Jews brought down what they wanted to transport from their roofs and doors, so that they could carry them on camels. Similar was said by `Urwah bin Az-Zubayr, `Abdur-Rahman bin Zayd bin Aslam and several others. Allah's statement,
وَلَوْلاَ أَن كَتَبَ اللَّهُ عَلَيْهِمُ الْجَلاَءَ لَعَذَّبَهُمْ فِى الدُّنْيَا
(And had it not been that Allah had decreed exile for them, He would certainly have punished them in this world;) meaning, if it was not for the fact that Allah had already decreed that they would evacuate Al-Madinah, leaving behind their homes and wealth, He would have sent another type of punishment upon them, such as being killed and captured. This was said by Az-Zuhri. `Urwah, As-Suddi and Ibn Zayd said that Allah decreed that the Jews would be punished in the life of this world and face the torment of the fire of Hell He prepared for them in the Hereafter. Allah said,
وَلَهُمْ فِى الاٌّخِرَةِ عَذَابُ النَّارِ
(and in the Hereafter theirs shall be the torment of the Fire.) meaning, it is a matter ordained that they will surely face,
ذَلِكَ بِأَنَّهُمْ شَآقُّواْ اللَّهَ وَرَسُولَهُ
(That is because they opposed Allah and His Messenger.) means, Allah prepared this specific punishment and sent His Messenger and his Companions against them, because they defied Allah and His Messenger and denied the good news that Allah sent forth in the Books of previous Messengers regarding the coming of Muhammad ﷺ. The Jews knew these facts about Muhammad ﷺ just as they knew their own children. Allah said,
وَمَن يُشَآقِّ اللَّهَ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ
(And whosoever opposes Allah, then verily, Allah is Severe in punishment.)
The Prophet Cut down the Date Trees of the Jews by the Leave of Allah
Allah said,
مَا قَطَعْتُمْ مِّن لِّينَةٍ أَوْ تَرَكْتُمُوهَا قَآئِمَةً عَلَى أُصُولِهَا فَبِإِذْنِ اللَّهِ وَلِيُخْزِىَ الْفَـسِقِينَ
(What you cut down of the Linah, or you left them standing on their stems, it was by leave of Allah, and in order that He might disgrace the rebellious.) Linah is an especially good type of date tree. Abu `Ubaydah said that Linah is a different kind of dates than `Ajwah and Barni. Several others said that Linah refers to every type of date fruits, except for the `Ajwah (ripen dates), while Ibn Jarir said that it refers to all kinds of date trees. Ibn Jarir quoted Mujahid saying that it also includes the Buwayrah type. When the Messenger of Allah laid siege to Bani An-Nadir, to humiliate them and bring fear and terror to their hearts, he ordered their date trees to be cut down. Muhammad bin Ishaq narrated that Yazid bin Ruman, Qatadah and Muqatil bin Hayyan said, "Bani An-Nadir sent a message to the Messenger , saying that he used to outlaw mischief in the earth, so why did he order that their trees be cut down Allah sent down this honorable Ayah stating that whatever Linah was felled or left intact by the Muslims, has been done by His permission, will, leave and pleasure to humiliate and disgrace the enemy and degrade them." Mujahid said, "Some of the emigrants discouraged others from chopping down the date trees of Jews, saying that they were war spoils for Muslims. The Qur'an approved of the actions of those who discouraged and those who approved of cutting these trees, stating that those who cut them or did not, did so only by Allah's leave." There is also a Hadith narrated from the Prophet with this meaning. An-Nasa'i recorded that Ibn `Abbas said about Allah's statement,
مَا قَطَعْتُمْ مِّن لِّينَةٍ أَوْ تَرَكْتُمُوهَا قَآئِمَةً عَلَى أُصُولِهَا فَبِإِذْنِ اللَّهِ وَلِيُخْزِىَ الْفَـسِقِينَ
(What you cut down of the Linah, or you left them standing on their stems, it was by leave of Allah, and in order that He might disgrace the rebellious.) "They forced them to come down from their forts and were ordered to cut their trees cut down. So the Muslims hesitated, and some of them said, `We cut down some and left some. We must ask Allah's Messenger ﷺ if we will earn a reward for what we cut and if we will be burdened for what we left intact.' Allah sent down this Ayah, t
مَا قَطَعْتُمْ مِّن لِّينَةٍ أَوْ تَرَكْتُمُوهَا قَآئِمَةً عَلَى أُصُولِهَا فَبِإِذْنِ اللَّهِ
(What you cut down of the Linah, or you left them standing on their stems, it was by leave of Allah)." Imam Ahmad recorded that Ibn `Umar said that the Messenger of Allah ﷺ ordered that the date trees of Bani An-Nadir be cut down and burned. The Two Sahihs collected a similar narration. Al-Bukhari recorded that `Abdullah bin `Umar said,"Bani An-Nadir and Bani Qurayzah fought (against the Prophet ), and the Prophet exiled Bani An-Nadir and allowed Bani Qurayzah to remain in their area until later, when the Prophet fought against Qurayzah. Their men were executed and their women, children and wealth were confiscated and divided among Muslims. Some of them, however, were saved because they returned to the Prophet's side, who granted them asylum, and they embraced Islam. All of the Jews of Al-Madinah, Bani Qaynuqa`, the tribe of `Abdullah bin Salam, Bani Harithah and the rest of the Jewish tribes in Al-Madinah were exiled." The Two Sahihs also recorded from Ibn `Umar that the Messenger of Allah ﷺ burned down the date trees of Bani An-Nadir and had them cut down the date palms of Al-Buwayrah. Allah the Exalted and Most Honored revealed this Ayah,
مَا قَطَعْتُمْ مِّن لِّينَةٍ أَوْ تَرَكْتُمُوهَا قَآئِمَةً عَلَى أُصُولِهَا فَبِإِذْنِ اللَّهِ وَلِيُخْزِىَ الْفَـسِقِينَ
(What you cut down of the Linah, or you left them standing on their stems, it was by leave of Allah, and in order that He might disgrace the rebellious.)" Muhammad bin Ishaq reported that the battle of Bani An-Nadir occurred after the battles of Uhud and Bi'r Ma`unah.
Allaha slavi i negativnosti u pogledu Njega negira sve što je na nebesima i na Zemlji, sva stvorenja koja se na njima nalaze. On je silan i ništa Ga ne može nadvladati i On mudro stvara, propisuje i određuje.
Seluruh makhluk yang ada di langit dan di bumi menyucikan Allah dan membersihkan-Nya dari apa yang tidak pantas bagi-Nya. Dia Mahaperkasa, tidak ada seorang pun yang mampu mengalahkan-Nya, lagi Mahabijaksana dalam penciptaan-Nya, syariat-Nya, dan takdir-Nya.
Toutes les créatures qui se trouvent dans les Cieux et sur la Terre sanctifient et célèbrent Allah. Il est le Puissant à qui personne ne tient tête, le Sage dans ce qu’Il crée et détermine.
Every creation in the heavens and the earth proclaims the purity and sanctity of Allah from everything that does not befit Him. He is the Almighty whom no one can overcome, the Wise in His creation, legislation and decree.
Commentary
Sequencing of Surahs
The preceding Surah had condemned the close friendship developed by the hypocrites with the Jews. The present Surah describes the punishment faced by the Jews in this world in the form of exile and in the Hereafter in the form of grievous torment.
Cause of Revelation
The story of their banishment from Madinah is that when the Messeger of Allah ﷺ migrated to Madinah, he concluded a peace treaty with the Jews. Banu Nadir, one of the Jew tribes living around Madinah, were one of the three signatories. The latter tribe lived about two miles away from Madinah. Once it happened that ` Amr Ibn 'Umayyah Damuri killed two persons by mistake. According to Law, the Muslims jointly had to settle the blood-wit. The Holy Prophet ﷺ first collected money from the Muslims for this purpose. Then he decided to collect money from the Jews as well in terms of the treaty he already had with them. The Holy Prophet ﷺ visited the tribe of Banu Nadir for this purpose. Before his arrival, they conspired to put an end to his life. When he reached there, they made him sit against a wall and said to him that they were going to gather the blood money. In the meanwhile, they secretly plotted that someone should climb the particular wall in the shade of which the Holy Prophet ﷺ was sitting and drop a rock on him and kill him. But before the Jews could execute their sinister plan, Allah revealed to him in time about their plot and conspiracy. The Holy Prophet ﷺ instantly left the place, returned to Madinah and sent a message to Banu Nadir that they have betrayed the treaty. Therefore, they are given ten days in which to leave the town and go into exile, and were warned that if they would not meet the deadline, they might be killed at sight. They decided to leave, but ` Abdullah Ibn 'Ubayy prevented them. He said that they did not have to leave because he had an army of two thousand men who were willing to lay down their lives to protect the Jewish lives. It is stated in Ruh-ul-Ma` ani on the authority of Ibn Ishaq that along with ` Abdullah were Wadi'ah Ibn Malik, Suwaid and Ra'ish. The Jews fell into the trap of the three and sent a message to the Holy Prophet that they would not leave. As a result, he together with the noble Companions ؓ marched on that tribe. The Jews locked themselves up in the fortresses, but the hypocrites, being essentially cowards, hid themselves. The Holy Prophet ﷺ laid a siege to the Jewish fortresses. Some of their date palms were felled and others were burnt down. Eventually, they agreed to go into exile. So, the Holy Prophet ﷺ forced them to evacuate and abandon their fortresses and, in kindness, allowed to take with them enough provisions, whatever their cavalry and camelry could carry except arms and weapons, which, they were told, would be confiscated. Some of them went to Syria, while others went to Khaibar. On account of their greed, they carried with them even beams, rafters, woods and the doors of their houses. This incident took place after the battle of Badr in RabI'-ul Awwal 4 AH. Sayyidna ` Umar ؓ ، during his caliphate, sent them away to Syria to live with the rest of the Jews. The two banishments go under the names of the 'first banishment' and the 'second banishment'. [ Zad-ul-Ma’ ad ].
The Characteristics of Surah AI-Hashr and the History of Banu Nadir
The entire Surah Al-Hashr was revealed in connection with Bani Nadir [ Ibn Ishaq ]. Sayyidna Ibn ` Abbas ؓ used to call this Surah, Surah Banff Nadir. [ Ibn Kathir ]. Bani Nadir were the descendents of the Holy Prophet Harun ﷺ . Their forefathers were scholars of Torah, which contained a full description of the Last Prophet ﷺ such as his physical features, his signs of Prophet-hood and his migration to Yathrib (Madinah). This tribe was under the impression that the Last Prophet ﷺ would be one of the descendents of Holy Prophet Harun (علیہ السلام) and they would have the pleasure of being in his company. For this reason, they migrated from Syria and settled in Yathrib. Some of the contemporaries of the Holy Prophet ﷺ were also scholars of the Torah, who saw his physical features and other signs of Prophet-hood and recognized him as the Final Messenger but, as they thought that he would be one of the descendents of Harun they were disappointed when he was raised among the descendents of Ismail (علیہ السلام) . They were jealous and, on account of their jealousy, they were inhibited from embracing the Faith. But in their heart of hearts they knew that Sayyidna Muhammad ﷺ was the Final Messenger of Allah. When, in the battle of Badr, they saw the amazing victory of the Muslims and the humiliating defeat of the pagan Quraish, their degree of certainty was somewhat augmented. They even expressed their amazement. But distinguishing between truth and falsehood on the basis, measurement, or standard of the apparent victory and defeat is a weak yardstick. As a result, when in the battle of Uhud, Muslims initially suffered a temporary setback and some of the Companions ؓ were martyred, their certainty was shaken. After that they started conspiring with the pagan Arabs.
When the Messenger of Allah ﷺ migrated to Madinah, as stated earlier, he with his political sagacity felt his first task was to enter into a peace treaty with the Jews of Madinah and other neighbouring Jewish tribes, stipulating that he would not fight them and they would not fight him, nor would they aid and abet those who take up arms against the Muslims, and if the Jews were attacked, the Muslims would assist them. There were many other clauses in the peace accord, the details of which are available in 'Sirah of Ibn Hisham'. All the Jewish tribes, including Banu Nadir, had their area, strong fortresses and orchards at a distance of 3.2 kilometers from Madinah.
Up to the point of the battle of 'Uhud, they apparently kept to the terms of the treaty. But after that battle, they betrayed the treaty and started conspiring secretly, in that a leader of Banu Nadir, Ka'b Ibn Ashraf, went to Makkah with a caravan of forty Jewish members to curry favour with the pagan Quraish who were anxious to avenge the defeat of the battle of Badr, and had gone to the battle of 'Uhud for that reason but were eventually defeated in the latter battle as well. The defeated men returned and the Jews met them. They conspired and agreed to wage a war against the Messenger of Allah and the Muslims. Ka'b Ibn Ashraf with his forty Jewish members and Abu Sufyan with his forty members of pagan Quraish entered the Sacred Mosque and, holding on the curtain of the House of Allah, pledged that they would jointly fight the Muslims and annihilate them.
When, after this pledge, Ka'b Ibn Ashraf returned to Madinah, Jibra'il (علیہ السلام) descended and informed the Messenger of Allah ﷺ about the entire episode and the details of the pledge. In the meantime, the Holy Prophet ﷺ issued the command to kill Ka'b Ibn Ashraf. A noble Companion Muhammad Ibn Maslamah killed him.
Subsequently, Banu Nadir hatched many different plots to harm the Messenger of Allah ﷺ ، one of which was, as reported earlier, their plot to kill him. The Holy Prophet ﷺ ، after collecting blood money from the Muslims in a particular case of murder, decided to collect money from the Jews in terms of the treaty that was concluded between himself ﷺ ، the tribes of Banu Nadir, Banu Qainuqa` and Banu Quraizah. Before his arrival, they planned to kill him, as detailed above. The person who was entrusted with the task of throwing a rock on the head of the Holy Prophet ﷺ was a Jew ` Umar Ibn Jahhash by name who had volunteered himself for the task. Had it not been for the revelatory information the Holy Prophet ﷺ ; received from Allah, their plot would have worked. But Allah protected His Messenger ﷺ and the conspiracy was thus thwarted and their plan failed.
A Lesson
It is a remarkable co-incidence that subsequently the entire Banu Nadir clan was expelled from Madinah except for two persons who embraced the Islamic Faith and were spared: One of them was ` Umar Ibn Jahhash and the other was his paternal uncle Yamin Ibn ` Amr Ibn Ka'b. [ Ibn Kathir ].
The Story of ` Amr Ibn Umayyah Damuri
Under the rubric of 'cause of revelation' above, reference was made to the incident that ` Amr Ibn Umayyah Damuri accidentally killed two men. The Muslims as well as the Jews had to jointly settle the blood-wit in terms of the treaty existing between them. The Holy Prophet ﷺ collected money from the Muslims for this purpose. Then he decided to collect money from the Jews. The Holy Prophet ﷺ visited the tribe of Banu Nadir in their area for this purpose. Ibn Kathir writes that the enemy plans to harm the Muslims are many and long-drawn-out. One famous incident in Islamic history is that of Bi'r Ma` unah: Some of the hypocrites and the non-believers requested the Messenger of Allah ﷺ to send a band of the noble Companions ؓ to preach the religion of Islam. He dispatched about seventy Companions ؓ for the purpose. Later on it was discovered that this was a mere conspiracy. The plan was to surround them and kill them, in which they succeeded. Of the seventy Muslims, only ` Amr Ibn Umayyah Damuri managed to escape. He had seen and experienced the dishonesty and treachery of the non-believers, and how they mercilessly massacred sixty-nine of his brethren. In the circumstances, one can imagine how his emotions would have been against the enemies. Co-incidentally, when he was returning to Madinah he encountered two non-believers and killed them. Later on it was discovered that the two men killed were members of Bani ` Amir, a tribe which was an ally of the Holy Prophet ﷺ . Banu Nadir was also an ally of Bani ` Amir tribe.
The agreements of Muslim politicians were not like the political agreements of today in which every effort is made at the very beginning to find out ways to escape or violate it. In the case of the Holy Prophet ﷺ and the early sincere Muslims, whatever the tongue uttered or the pen wrote was treated as part of religion and Divine law and binding. When the Messenger of Allah ﷺ learnt about ` Amr Ibn 'Umayyah Damrui's error of judgment, he decided to pay the blood-wit, in terms of the sacred law of Shari’ ah, for the two men killed. In this matter, he first collected money from the Muslims and then he had to go to Banu Nadir for collection. [ Ibn Kathir ]
Tolerance and Human Rights in Islam: A Model for Present-day Politicians
There are many lessons in the incidents cited above for the heralds of human rights, and for the political leaders and the big powers who talk highly about them and are deemed as 'Champions of Human Rights'. Let us look at the case of Banu Nadir: They unceasingly were involved in conspiracies, endlessly behaved treacherously and continuously plotted to kill the Messenger of Allah ﷺ . Would the present-day political leaders or heads of governments tolerate all this? How would they treat them? Nowadays, the opponents are killed even by sprinkling petrol on them or in some other execution style. There is no need for political leadership or government for that purpose. A few wicked hooligans gather together and carry out the executions. The official wrath and anger manifest itself much more grievously.
But here we are describing the government of Allah and His Messenger ﷺ : Even when the enemy conspiracies and treacheries reached the peak, no massacre was contemplated. No thought of usurping their property and wealth was ever considered. In fact, the following humane punitive measures were taken:
[ 1] They were allowed to take all their wealth with them, and were ordered only to evacuate the town.
[ 2] To do this, they were given ten days, so that they might be able to take their things comfortably and transfer themselves to some other place. When they did not comply, it became necessary to take a sterner measure at national level.
[ 3] Some trees were though cut down and others were burned down, but even at that stage, no edict was issued to burn down their fortresses or attack them and kill them on a large scale.
[ 4] When they expressed that it was in their best interests to go into exile, they were given the choice that each man could take with him as much provisions as his camel could carry. As a result, they carried their hooks, latches, doors, planks, beams and rafters.
[ 5] No Muslim ever frowned upon any of the persons transferring his stuff. They took their things and moved out peacefully and safely.
The Holy Prophet ﷺ showed this kindness to them when they were completely subdued and he was in complete command of the situation. He had the power to fully avenge their treachery, dishonesty and conspiracy. But he did not do it. This behavior of the Holy Prophet ﷺ corresponds to his behavior with the pagans of Makkah when he entered the city after the triumph.
Let us now explain some expressions of these verses in the background of these events.
1- Göklerde ve yerde ne varsa hepsi Allah’ı tesbih eder. O Azîzdir, Hakîmdir.
2- Kitap ehlinden olan kafirleri, ilk sürgünde yurtlarından çıkaran O’dur. Siz onların çıkacaklarını sanmıyordunuz. Onlar da kalelerinin kendilerini Allah’a karşı koruyacağını sanıyorlardı. Ama Allah onlara hiç hesaba katmadıkları bir taraftan geldi ve kalplerine korku saldı. (Öyle ki) evlerini hem kendileri kendi elleri ile tahrip ediyorlardı hem de mü’minlere (tahrip ettiriyorlardı). O halde ibret alın, ey basiret sahipleri!
3- Eğer Allah, onlar hakkında sürgünü yazıp takdir etmemiş olsa idi, onları elbette dünyada azaba uğratırdı. Bununla birlikte onlar için âhirette ateş azabı vardır.
4- Bunun sebebi onların Allah’a ve Rasûlüne muhalefet etmeleridir. Kim Allah’a muhalefet ederse (bilsin ki) Allah cezası pek çetin olandır.
5- Herhangi bir hurma ağacını kesmeniz yahut onu kökleri üzere dikili bırakmanız, hep Allah’ın izni dahilinde olmuştur ve bu, Allah'ın fâsıkları alçaltması içindir.
6- Allah’ın onlar(ın malların)dan Rasûlü’ne verdiği feye/ganimete gelince siz, onun için ne at koşturdunuz ne de deve. Fakat Allah, peygamberlerini dilediği kimselere hakim kılar. Allah, her şeye gücü yetendir.
7- Allah’ın (savaşsız fethedilen) ülkelerin ahalisinden Rasûlü’ne verdiği fey/ganimet; Allah’a, Peygambere, akrabalara, yetimlere, yoksullara ve yolda kalmışlara aitir. Bu, o (fey) içinizden zengin olanlar arasında dönüp dolaşan (ve yosulların istifade edemediği bir servet) olmasın diyedir. Peygamber size ne verirse onu alın, neyi yasaklarsa ondan da uzak durun ve Allah’tan korkup sakının. Çünkü Allah, cezası çok çetin olandır.
8- (O fey), yurtlarından çıkartılıp mallarından uzaklaştırılmış olan, Allah’ın lütuf ve rızasını isteyen, Allah’a ve Peygamberine destek olan fakir muhacirlerindir. İşte onlar (özü sözü) doğru olanların ta kendileridir.
9- Onlar(ın hicretinden) önce Medine’ye yerleşip imanı da kalplerine yerleştirenler, kendilerine hicret edenleri severler ve onlara verilenlerden dolayı içlerinde bir çekememezlik duymazlar. Kendileri ihtiyaç içinde olsalar dahi (din kardeşlerini) kendilerine tercih ederler. Kim nefsinin cimriliğinden korunursa işte onlar, kurtuluşa erenlerin ta kendileridir.
10- Onlardan sonra gelenler derler ki:“Rabbimiz! Bizi ve bizden önce iman etmiş olan kardeşlerimizi bağışla! Kalplerimizde iman edenlere karşı hiçbir kin bırakma! Rabbimiz! Şüphesiz Sen çok şefkatlisin, pek merhametlisin.”
11- Gördün mü o münafıklık edenleri(n yaptığını)? Onlar, Kitap ehlinden kâfir olan kardeşlerine şöyle derler:“Eğer siz (yurdunuzdan) çıkartılırsanız andolsun biz de sizinle beraber çıkarız. Sizin aleyhinizde hiçbir kimseye asla itaat etmeyiz ve eğer size savaş açılırsa kesinlikle size yardım ederiz.” Halbuki Allah şahitlik eder ki onlar, kesinlikle yalancıdırlar.
12- Eğer onlar (yurtlarından) çıkartılırlarsa andolsun ki onlarla birlikte çıkmazlar. Eğer onlara savaş açılırsa onlara yardım etmezler. Onlara yardım etseler bile kesinlikle gerisin geri kaçarlar, sonra kendilerine de yardım edilmez.
13- İçlerinde size karşı duydukları korku, Allah korkusundan çok daha fazladır. Bu da onların anlamayan bir topluluk olmalarındandır.
14- Onlar sizinle toplu olarak (yüz yüze) değil de ancak korunaklı şehirlerde yahut da surların arkasından savaşırlar. Kendi aralarındaki savaşları şiddetlidir. Sen onları birlik içinde sanırsın; ama kalpleri darmadağınıktır. Bu, onların akıllarını kullanmayan bir topluluk olmalarındandır.
15- (Bu yahudilerin durumu) kendilerinden yakın bir zaman önce yaptıklarının vebalini tatmış olanların durumu gibidir. Onlar için (ahirette) can yakıcı bir azap vardır.
16- (O münafıkların durumu da) şeytanın durumu gibidir. Zira o, insana:“Kâfir ol” der. O kâfir olunca da: “Ben senden uzağım. Çünkü ben âlemlerin Rabbi olan Allah’tan korkarım” der.
17- Nihayet ikisinin de âkıbeti, içinde ebedi kalmak üzere ateşe girmek olur. İşte zalimlerin cezası da budur.
(Medine’de inmiştir. 24 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
Bu sûreye Benî Nadir sûresi de denmektedir. Bunlar, Peygamber sallallahu aleyhi ve sellem’in peygamberliği sırasında Medine yakınlarında bulunan yahudilerden büyük bir kesim idiler. Peygamber sallallahu aleyhi ve sellem’e peygamberlik verilip de Medine’ye hicret edince bunlar da diğer kâfir olan yahudiler gibi kâfir oldular.
Peygamber sallallahu aleyhi ve sellem Medine’de komşusu olan yahudi kesimlerle antlaşmalar yaptı. Bedir gazvesinden altı ay civarında bir süre sonra Peygamber sallallahu aleyhi ve sellem onların bulundukları yerlere gitti ve Amr b. Umeyye ed-Damri’nin öldürdüğü Kilab oğullarına mensup kişilerin diyetini ödemesi için (aralarındaki antlaşma gereği) kendisine yardımcı olmalarını istedi.
Onlar: Olur, yardım ederiz, ey Ebu’l-Kasım. Şurada bir süre otur da senin isteğini yerine getirelim, dediler. Bir köşeye çekilip başbaşa verdiler. Şeytan da haklarında yazılmış olan bedbahtlık fermanını onlara süslü gösterdi. Kendi aralarında Peygamber sallallahu aleyhi ve sellem’e suikast kararı alıp şöyle dediler:“Sizden kim şu değirmen taşını alır da yukarı çıkıp onu başının üzerine atarak kafasını parçalar?”
Aralarında en bedbaht kişi olan Amr b. Cahhâş: Ben yaparım, dedi. Sellam b. Mişkem de onlara: Böyle bir şey yapmayın. Allah’a andolsun ki yapmak istediğiniz iş, ona haber verilecektir. Ayrıca bu bizimle onun arasındaki ahdi bozmak demektir, dedi. Derhal Rabbinden Peygamber sallallahu aleyhi ve sellem’e ne yapmak istediklerine dair ilâhî vahiy geldi.
Peygamber sallallahu aleyhi ve sellem hızlıca yerinden kalktı ve Medine’ye doğru gitti. Ashabı da arkasından ona yetişerek: Biz farkına bile varamadan sen kalkıp yola koyuldun, deyince o da kendilerine, yahudilerin ne yapmak istediklerini haber verdi.
Rasûlullah sallallahu aleyhi ve sellem onlara şu haberi gönderdi:“Medine’den çıkıp gidin ve orada benimle birlikte bir arada kalmayın. Ben size on günlük süre tanıyorum. Bu süreden sonra sizden kimi bulursam boynunu vuracağım.”
Günlerce hazırlıklarını sürdürdüler. Münafık Abdullah b. Ubey b. Selûl da onlara şu haberi gönderdi:“Yurtlarınızdan çıkmayın. Beraberimde iki bin kişi var. Bunlar, sizinle birlikte hisarlarınıza girecek ve sizin uğrunuzda ölünceye dek çarpışacaklardır. Diğer taraftan Kurayzalılar da Gatafanlılardan antlaşma yaptığınız kimseler de size yardım edecektir.”
Başkanları Huyey b. Ahtab, münafıkların başının kendisine söylediklerinden umutlandı ve Rasûlullah sallallahu aleyhi ve sellem’e:“Biz yurdumuzdan çıkıp gitmiyoruz, artık ne istersen yap”, diye haber gönderdi.
Rasûlullah sallallahu aleyhi ve sellem ve ashabı tekbir getirerek onların üzerine gitmek üzere harekete koyuldular. Sancağı Ali b. Ebu Talib radıyallahu anh taşıyordu. Kalelerinin etrafını kuşattılar ve bir süre onlara ok ve taş yağdırdılar. Kurayzalılar yardımlarına gelmediği gibi Abdullah b. Ubey b. Selûl ile Gatafanlılardan antlaşmalıları olan kimseler de onlara ihanet etti. Rasûlullah sallallahu aleyhi ve sellem onları kuşattı ve çevrede bulunan onlara ait hurma ağaçlarını kestirip yaktı.
Bunun üzerine ona: Medine’den çıkıyoruz, diye haber gönderdiler. Peygamber sallallahu aleyhi ve sellem oradan kendi canlarını, çoluk çocuklarını ve silah dışında develerinin taşıyabileceği kadar malları beraberlerinde almak şartı ile kalelerinden inmelerine müsaade etti ve geride kalan mallara ve silâhlara da el koydu.
Nadiroğullarından ele geçirilen mallar, Rasûlullah sallallahu aleyhi ve sellem’e, onun ihtiyaçlarına ve müslümanların maslahatına harcanıyordu. Bu malların beşte dördünü o, gazilere dağıtmamıştı. Çünkü Yüce Allah, burayı ona fey (savaşsız ganimet) olarak tahsis etmişti. Müslümanlar orayı ele geçirmek üzere ata binip deve koşturmamışlardı.
Peygamber sallallahu aleyhi ve sellem onları Hayber’e sürdü. Aralarında liderleri Huyey b. Ahtab da vardı. Onların topraklarını ve diyarlarını ele geçirdi. Orada bıraktıkları silahlara da el koydu. Silahlar arasında elli zırh, elli miğfer ve üç yüz kırk tane kılıç vardı. Siyer alimlerinin sözünü ettikleri üzere kıssalarının özü bundan ibarettir.
1. Yüce Allah, bu sûreyi, göklerde ve yerde bulunan her şeyin Rabbini hamd ile tesbih ettiklerini, celâline yakışmayan şeylerden de O’nu tenzih ettiklerini, azameti önünde boyun eğip O’na ibadet ettiklerini haber vererek başlatmaktadır. Çünkü O, her şeye boyun eğdirmiş olan Azîzdir. Kimse O’na karşı koyamaz ve O’nun için zor diye bir şey yoktur.
Yaratması ve emretmesi, sonsuz hikmetlerle dolu olan Hakîm’dir. O, boşuna hiçbir şey yaratmaz. Maslahat ihtiva etmeyen hiçbir hükmü teşrî’ buyurmaz. Hikmetinin gerektirmediği hiçbir iş yapmaz.
2. Bunlardan birisi de O’nun, Rasûlüne küfre sapmış Kitap ehlinden olan Nadiroğullarına karşı, Allah Rasûlü ile antlaşmalarını bozmaları üzerine yardım etmiş olmasıdır. Böylece o, onları alışageldikleri ve pek sevdikleri yurtlarından çıkarmıştır. Onların oradan çıkartılmaları, Allah’ın haklarında Rasûlü Muhammed sallallahu aleyhi ve sellem vasıtası ile takdir etmiş olduğu ilk sürgün idi ve bu sürgün Hayber’e gerçekleşmişti.
Âyet-i kerime (ilk sürgün ifadesi) onların bunun dışında başka sürgünlerinin olduğuna da delildir. Nitekim Peygamber sallallahu aleyhi ve sellem onları Hayber’den de sürmüştür. Daha sonra Ömer radıyallahu anh da onlardan geriye kalanları oradan sürmüştü.
Ey müslümanlar! “Siz onların” yurtları oldukça korunaklı ve kendileri de güçlü olması dolayı ile yurtlarından “çıkacaklarını sanmıyordunuz. Onlar da kalelerinin kendilerini Allah’a karşı koruyacağını sanıyorlardı.” Bu yüzden kalelerini şımarıklık derecesinde beğenmiş, fakat aldanmışlardı. Bu kaleleri içerisinde oldukları sürece kendilerine zarar verilemeyeceğini, kimsenin onlara güç yetiremeyeceğini zannetmişlerdi. Fakat Allah’ın kaderi her şeyin üstündedir. Hisarların ve kalelerin O’na karşı bir faydası olmayacağı gibi gücün ve savunmanın da bir faydası olmaz. Bundan dolayı Yüce Allah şöyle buyurmuştur:“Fakat Allah onlara hiç hesaba katmadıkları bir taraftan geldi.” Yani onlar hatırlarından geçirmedikleri, hiç düşünmedikleri bir taraftan baskın ve hücuma maruz kaldılar.
Bu ummadıkları husus, şöylece ifade edilmektedir:“Ve kalplerine korku saldı.” Kalplerindeki bu şiddetli korku, Allah’ın en büyük ordusudur. Ona karşı ne sayının, ne araç gerecin, ne gücün, ne de kuvvetli oluşun bir faydası yoktur. Onların kanaatine göre eğer onlara bir zarar gelecek olsaydı bu, ancak arkasında korundukları ve huzur buldukları kalelerinden olabilirdi. Ama Allah’tan başkasına güvenen yardımsız kalır. Allah’tan başkasına meyledenin bu tutumu, kendi aleyhinedir. Bu nedenle sabır ve sebatın yahut gevşeklik ve zaafın yeri olan kalplerine semavî bir emir gelip onları buldu. Kalplerindeki gücü ve metaneti ortadan kaldırdı. Bunların yerine zaaf, gevşeklik ve korkaklık yerleştirdi. Bunu önleyebilecek güçleri de yoktu. Bu da onlara karşı müminlere ilahi bir yardımdı. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
"(Öyle ki) evlerini hem kendileri kendi elleri ile tahrip ediyorlardı hem de mü’minlere (tahrip ettiriyorlardı).” Çünkü Peygamber sallallahu aleyhi ve sellem ile mallarından develerinin taşıyabileceği kadar yük alacakları şekilde anlaşma yapmışlardı. Bundan dolayı evlerinin beğendikleri yerlerini, tavanlarının pek çoğunu dahi bozdular. Azgınlıkları sebebi ile yurtlarının tahrip edilmesi ve kalelerinin yıkılması konusunda mü’minleri kendi başlarına kendileri musallat ettiler. Bu yapılanlara kendileri sebep oldular ve kendilerine en büyük zararı kendileri verdiler.
"O halde ibret alın, ey basiret” mükemmel akıl ve eşyanın özünü kavrayan sağlam görüş “sahipleri!” Çünkü bu, gerçekten Allah’ın hakka karşı inatlaşan ve hevâlarana uyan kimselere karşı neler yaptığının anlaşılmasına yardımcı olacak bir ibret vesilesidir. Bu kimselerin günahları sebebi ile Allah’ın emri gelip onları bulduğunda, ibretli cezalar onları yakaladığında güçlerinin kendilerine bir faydası olmamış, kuvvetleri onları koruyamamış, hisarları ve kaleleri de kendilerini himaye edememiştir.
Asıl muteber olan sebebin hususiliği değil, mananın umumiliğidir. O nedenle bu âyet-i kerime genel olarak ibret almanın emredilmiş bir husus olduğuna delil olmaktadır. İbret alma ise birbirine benzeyen şeyleri göz önünde bulundurmak, bir şeyi kendisine benzeyen başka bir şeye kıyas etmektir. Ahkâmın içerdiği ve yeri akıl ve düşünce olan mana ve hikmetler üzerinde tefekkür etmektir. Bu sayede akıl kemâle erer, basiret aydınlanmış olur. İman artar ve gerçek anlamı ile kavrayış husule gelir.
3. Daha sonra Yüce Allah, bu yahudilerin başına hak ettikleri ve lâyık oldukları her şeyin henüz gelip kendilerini bulmadığını, Allah’ın onların musibetlerini nispeten hafifletmiş olduğunu haber vererek şöyle buyurmaktadır:“Eğer Allah onların hakkında” kendilerine isabet eden “sürgünü” hiçbir şekilde değişmesi, değişikliğe uğratılması söz konusu olmayan olan kader ve kazası gereği “yazıp takdir etmemiş olsa idi, onları elbette dünyada azaba uğratırdı.” Dünyadaki azapları ve ibretli cezaları başka türlü olurdu.
Ama onlar, dünyevî çetin azaptan kurtulmuş iseler dahi âhirette onlar için ateş azabı vardır ki onun ağırlığını Allah’tan başka kimsenin bilmesine imkân yoktur.
Onlar, cezalarının bittiğini ve geriye çekecekleri herhangi bir cezanın kalmadığını sakın sanmasınlar. Allah’ın onlar için hazırladığı âhiret azabı daha büyük ve daha ağırdır.
4. “Bunun sebebi onların Allah’a ve Rasûlüne muhalefet etmeleridir.” Onlara düşmanlık etmeleri, savaş açmaları ve onlara isyan olan hususlarda çalışıp çabalamalarıdır. O’nun, kendisine karşı gelip düşmanlık eden kimseler hakkındaki sünneti/kanunu budur. “Kim Allah’a muhalefet ederse (bilsin ki) Allah cezası pek çetin olandır.”
5. Nadiroğullarının, Allah Rasûlünü ve müslümanları hurma ağaçlarını kestikleri için kınamaları ve bunun yeryüzünde fesadın bir parçası olduğunu iddia edip müslümanlara dil uzatmak için bunu bahane yapmaları üzerine Yüce Allah, onların hurma ağaçlarını kesmelerinin de oldukları halde bırakmalarının da “hep Allah’ın izni” ve emri dahilinde olduğunu haber vermiştir.
Bu da “Allah'ın fâsıkları alçaltması içindir.” Çünkü sizlere hurma ağaçlarını kesip yakma imkânını O, vermiştir. Ta ki bu, onlar için dünya hayatında ibretli bir ceza ve aşağılanma sebebi olsun. Böylelikle tam anlamı ile âciz olduklarını anlayacakları bir zillete düşsünler. Ayrıca onlar güçlerinin esas kaynağını teşkil eden hurma ağaçlarını dahi kurtaracak güçlerinin olmadığını anlasınlar.
(Âyet-i kerimede geçen “hurma ağacı” anlamındaki): “لِّينَةٍ ” kelimesi, en doğru ve en uygun ihtimale göre bütün hurma ağaçlarını kapsayan bir ifadedir.
İşte Nadiroğullarının durumu ve Allah’ın dünyada onlar için hazırladığı âkıbetin ne olduğu böylece anlaşılmış olmaktadır. Daha sonra Yüce Allah Nadiroğullarına ait malların ve eşyaların kimlerin eline geçtiğini söz konusu ederek şöyle buyurmaktadır:
6. “Allah’ın onlar(ın malların)dan” yani o şehrin ahalisi olan Nadiroğullarından “Rasûlüne verdiği feye/ganimete gelince” ey müslümanlar! “siz, onun için ne at koşturdunuz ne de deve.” Yani bunları ele geçirmek için ne kendiniz yoruldunuz, ne de bineklerinizi yordunuz. Aksine Yüce Allah, onların kalplerine korku saldı da bu mallar, elinize kendiliklerinden ve siz onlar için çalışıp çabalamadan elinize geçmiş oldu. Bundan dolayı Yüce Allah şöyle buyurmuştur:
"Fakat Allah peygamberlerini dilediği kimselere hakim kılar. Allah her şeye gücü yetendir.” O’nun mükemmel kudretinin bir gereği de şudur: Hiçbir iş O’na imkânsız değildir, hiç kimse O’nun gücüne sığınmadan güçlü olamaz.
Fakihlerin ıstılahına göre “fey”in tarifi: Kâfirlerden savaşmaksızın ve hak yolla alınan mallardır. Nadiroğullarının müslümanlardan korktukları için bırakıp gittikleri mallar buna örnektir.
Buna (kök olarak dönmek anlamına gelen) fey adının verilmesinin sebebi, bu malın, onu hak etmeyen kâfirlerden onun en büyük hak sahipleri olan müslümanlara dönmesindir. Fey’in genel hükmünü ise Yüce Allah şu buyruklarında zikretmektedir:
7. “Allah’ın” genel olarak ister Allah Rasûlü zamanında olsun, ister ondan sonra ümmetinden yönetim görevini üstlenen kimseler vasıtası ile olsun “ülkeler ahalisinden Rasûlüne verdiği fey/ganimet; Allah’a, Peygambere, akrabalara, yetimlere, yoksullara ve yolda kalmışlara aitir.” Bu âyet-i kerime Enfâl Sûresi’nde yer alan Yüce Allah’ın şu buyruğuna benzemektedir:
"Eğer Allah’a Furkan günü olan, o iki ordunun birbirleri ile karşılaştıkları günde kulumuza indirdiğimize inanmışsanız bilin ki ganimet olarak aldığınız herhangi bir şeyin beşte biri Allah’a, Rasûlüne, yakınlara, yetimlere, yoksullara ve yolculara aittir.” (el-Enfâl, 8/41)
Burada sözü edilen fey’ beşe bölünür: Allah’a ve Rasûlüne ait olan beşte bir, müslümanların genel maslahatlarına harcanır.
Bir beşte bir “akrabalara” yani Haşimoğulları ile Muttaliboğullarına -var olmaları halinde- verilir. Bu hususta erkeklerine de kadınlarına da eşit pay verilir. Burada Haşimoğulları ile birlikte Muttaliboğullarının da bu beşte bire girmelerinin, buna karşılık Abdimenaf oğullarının geri kalanlarının girmeyişlerinin sebebi şudur: Muttaliboğulları da Haşimoğulları ile birlikte Şi’bi Ebi Talib’de muhasara/boykot altında idiler. Söz konusu muhasara ise Kureyşlilerin onlardan uzak kalmak ve onlara düşmanlık etmek üzere akitleştikleri bir boykot dönemi idi. Muttaliboğulları diğerlerinin aksine Rasûlullah sallallahu aleyhi ve sellem’e yardımcı oldular. Bundan dolayı Peygamber sallallahu aleyhi ve sellem Abdülmuttalib oğulları hakkında şöyle demiştir:“Onlar ne cahiliye döneminde ne İslâm döneminde benden ayrılmadılar.”
Bir beşte bir de babaları bulunmayan ve henüz ergenlik yaşına gelmemiş kimseler demek olan fakir yetimlere verilir.
Bir beşte bir pay da yoksullara, diğer beşte bir de yolda kalmışlaradır. Yolda kalmışlar, vatanlarında bulunmayan, bu nedenle de ortada kalmış yabancılar demektir.
Yüce Allah’ın fey’i bu şekilde takdir edip sadece sözü edilen bu kimselere has kılmasının sebebine gelince bu, “o (fey) içinizden zengin olanlar arasında dönüp dolaşan” ve yalnızca onların elinde kalan bir servet “olmasın” diyedir. Çünkü Yüce Allah, bunu bu şekilde takdir etmemiş olsaydı, zenginler ve güçlüler arasında bu mal döner dolaşır, bunların dışında kalan acizler bu maldan hiçbir şey elde edemezdi. Bu ise Allah’tan başka kimsenin bilemeyeceği çapta büyük bir fesada sebep olurdu. Halbuki Allah’ın emir ve şeriatine tabi olmakta sayısız büyük maslahatlar söz konusudur. Bundan dolayı Yüce Allah, bu türlü kaideyi ve genel esası şöylece emretmektedir:
"Peygamber size ne verirse onu alın, neyi yasaklarsa ondan da uzak durun.” Bu buyruk, dinin inanç esaslarını da, ahkamını da, zahirini de batınını da kapsar. Rasûlün getirdiği ne varsa kulların kesin olarak onu alması veona uyması gerekir. Ona muhalefet edilmesi helâl değildir. Rasûl herhangi bir şeye dair açık bir hüküm bildirecek olursa bu, Yüce Allah’ın hüküm bildirmesi gibidir. Onu terk etmekte hiçbir kimse mazur değildir, kimseye ruhsat da verilmemiştir. Herhangi bir kimsenin söylediklerinin onun söylediğinin önüne geçirilmesi de caiz değildir.
Daha sonra Yüce Allah, kendisinden korkup sakınmayı yani takvâlı olmayı emretmektedir. Zira takvâ ile kalpler ve ruhlar mamur olur. Dünya ve âhiret düzelir. Ebedi mutluluk ve pek büyük kurtuluş, takvâ ile elde edilir. Takvâ yitirilecek olursa ebedi bedbahtlık ve sonu gelmez bir azap söz konusu olur. O bakımdan Yüce Allah şöyle buyurmaktadır:“Allah’tan korkup sakının; çünkü Allah” takvâyı terk eden ve hevâya uymayı tercih eden kimselere karşı “cezası çok çetin olandır.”
8-9. Daha sonra Yüce Allah, bu fey’ mallarını tahsis ettiği bu kimselere ayırmasını gerektiren sebebi ve hikmeti söz konusu etmekte ve bu malların kendilerine ayrılmasını hak ettiklerini, yardım görmeye haklarının bulunduğunu belirtmektedir. Çünkü onlar, ya Allah’ın rızasını elde etmek ve dinini desteklemek için Rasûlüne besledikleri sevgi dolayısı ile sevip alıştıkları yurtlarını, vatanlarını, sevdiklerini, dostlarını ve mallarını terk ve hicret etmiş muhacirlerdir. Ki bunlar “(özü sözü) doğru olanların ta kendileridir.” Çünkü imanlarının gereklerini yerine getirmişler, salih amelleri ile zor ve ağır ibadetleri ile imanlarını tasdik etmiş kimselerdir. Bu yönleri ile onlar, iman ettiği iddiasında bulunup da onu cihad, hicret ve buna benzer ibadetler ile tasdik etmeyenlerden farklıdırlar.
Ya da bu kimseler, kendi istek ve iradeleri ile severek ve tercih ederek Allah’a ve Rasûlü’ne iman eden, Evs ve Hazreclilerden oluşan Ensârlardır. Bunlar Rasûlullah sallallahu aleyhi ve sellem’e kucak açmışlar, insanlara karşı onu korumuşlar, hicret ve iman diyarını yurt edinmişlerdi. Öyle ki burası mü’minlerin kendisine başvuracakları, dönecekleri bir sığınak haline gelmişti. Muhacirler de buraya gelip sığındılar, müslümanlar bu diyarın sınırları içerisinde yerleştiler. Çünkü o vakit bütün bölgeler savaş, şirk ve kötülük diyarı idi. Dinin yardımcıları olanlar hep Ensar’a sığınırlardı. İslâm yayılıncaya, güçleninceye ve peyderpey hakimiyeti artıncaya kadar bu böyle sürdü. Nihâyet kalpleri ilim, iman ve Kur’ân ile, ülkeleri de kılıç ve mızraklar ile fethettikleri vakte kadar bu böyle sürdü.
Bunların güzel vasıfları arasında şu da vardır:“Kendilerine hicret edenleri severler.”Bunun sebebi de Allah’a ve Rasûlüne besledikleri sevgidir. Bu yüzden O’nun sevdiklerini de sevdiler ve dinine yardımları dokunanlara da yardımcı oldular.“ve onlara verilenlerden dolayı içlerinde bir çekememezlik duymazlar.” Allah’ın lütfundan onlara verdikleri, onlara tahsis etmiş olup da hak ettikleri pek üstün fazilet ve konumlarından dolayı muhacirleri kıskanmazlar. Bu, onların kalplerinin ne kadar temiz olduğuna, kalplerinde hile, kin ve haset bulunmadığına delildir.
Bu buyruk muhacirlerin, ensardan faziletli olduğuna da delildir. Çünkü Allah, önce muhacirlerden söz etmiş, daha sonra da Ensar’ın muhacirlere verilenlerden dolayı kalplerinde herhangi bir kıskançlık beslemediklerini belirtmiştir. Bu da Yüce Allah’ın muhacirlere, ne ensara ne de başkalarına vermediği şeyleri verdiğine delildir. Çünkü onlar hem dine yardım etmişler, hem de hicret etmişlerdi.
"Kendileri ihtiyaç içinde bulunsalar dahi (din kardeşlerini) kendilerine tercih ederler.” Yani Ensarın başkalarına üstün geldikleri vasıflarından, kendilerini diğerlerinden ayırt eden özelliklerinden birisi de başkasını kendine tercih etmektir (îsâr). Bu da cömertliğin en mükemmel çeşididir. Zira o, mal ve daha başka nefsin sevdiği şeylerde başkalarını knedine tercih etmek, onlara bizzat muhtaç olmakla hatta zorunlu olarak gerek duymakla ve darlık içerisinde bulunmakla birlikte onları başkasına seve seve verebilmektir.
Bu, ancak son derece temiz bir ahlâktan, Yüce Allah’a duyulan ve nefsin zevk alıp arzu ettiği şeylerin önüne geçirilen ilahi bir sevgiden kaynaklanabilir.
Kendisinin ve çoluk çocuğunun yiyeceğini misâfirlerine takdim eden ve çoluk çocuğu ile birlikte geceyi aç geçiren Ensar’a mensup bir sahabinin kıssası da buna örnektir ki bu âyet de ondan dolayı nazil olmuştur.
Îsâr (başkasını kendisine tercih etmek) benciliğin/egoizmin aksidir ve iyi bir şeydir. Bencillik/egoizm ise yerilmiş bir şeydir. Çünkü o, cimriliğin ve eli sıkılığın özelliklerindendir. Kendisine îsâr özelliği ihsan edilmiş bulunan kimse, nefsinin cimriliğine karşı korunmuş kimse demektir ki “Kim nefsinin cimriliğinden korunursa işte onlar, kurtuluşa erenlerin ta kendileridir.” Nefsin cimrilikten korunması, emrolunduğu bütün hususlarda cimrilik etmekten korunmasını kapsar. Buna göre kul, nefsinin cimriliğine karşı korunacak olursa Allah ve Rasûlü’nün emirlerini rahatlıkla ve kolaylıkla yerine getirir. İsteyerek ve itaat etmek arzusu ile tam bir kalp huzuru ile bunları yapar. Yine gönül isteği ile Allah’ın yasakladıklarını terk eder. İsterse bu yasakları nefsi sevsin, onları işlemeye çağırsın ve onları arzulasın. Yine böyle bir kimse, Allah yolunda ve Allah’ın rızası uğrunda mallarını seve seve harcar. Bu yolla da kurtuluşu elde eder ve umduklarına nail olur. Oysa nefsinin cimriliğine karşı korunamayarak hayra karşı cimrilik etmeye müptela olanlar, böyle değildir. Şerrin esası ve temel kaynağı da işte budur.
10. Zikri geçen bu iki faziletli ve üstün sınıf, sahabe-i kiramdır ve önderlerdir. Bunlar öne geçmiş, pek çok faziletlere sahip olmuşlardır. Bunlar vasıtası ile kendilerinden sonra gelenleri geçmişler, kendilerinden öncekilere de yetişmişlerdir. Bu sebeple onlar, mü’minlerin en ileri gelenleri, müslümanların efendileri ve takvâ sahiplerinin liderleridirler. Onlardan sonra gelen kimselerin onların arkasından yürümeleri ve onların hidâyetlerini takip etmeleri fazilet olarak onlara yeter. Bundan dolayı Yüce Allah, sonradan gelenler arasından onların izinden gidenleri söz konusu ederek şöyle buyurmaktadır:“Onlardan” Muhacir ve Ensardan “sonra gelenler” hem kendilerinin hem diğer mü’minlerin iyiliklerini isteyerek “derler ki: Rabbimiz, bizi ve bizden önce iman etmiş olan kardeşlerimizi bağışla!”
Bu, önceden iman etmiş olan ashabı kiramı, onlardan öncekileri ve onlardan sonrakilerini içeren bütün mü’minleri kapsayan bir duadır. Bu da imanın faziletlerinden birisidir. Şöyle ki mü’minler birbirlerinden yararlanırlar ve aralarındaki iman ortaklığı dolayısı ile birbirlerine dua ederler ki bu iman da mü’minler arasındaki kardeşliğin sebebidir. Bu kardeşliğin bir parçası da birbirlerine dua etmeleri ve birbirlerini sevmeleridir. Bundan dolayı Yüce Allah, bu dualarında kalplerinden azı ile çoğu ile her türlü kinin giderilmesini istediklerini zikretmektedir. Kin kalpten giderilecek olursa, onun zıddı yerleşir ki bu da mü’minler arasındaki sevgi, dostluk, dayanışma, samimi olarak onların iyiliğini isteme vb. gibi mü’minlerin haklarından olan hususları ihtiva eder.
Yüce Allah, ashab-ı kiramdan sonra gelen bu dua sahiplerini de iman sahibi olmakla nitelendirmektedir. Çünkü onların:“Ve bizden önce iman etmiş olan kardeşlerimizi” ifadeleri, imanda onların da onlara ortak olduklarına, ashab-ı kirama iman ve itikad esaslarında tabi olduklarına delildir. Bunlar da bu niteliğin tam anlamı ile ancak kendileri hakkında söz konusu olduğu ehl-i sünnet ve’l-cemaattir.
Onların bir diğer vasfı ise günahlarını itiraf etmek, bunlardan dolayı Allah’tan bağışlanma dilemek, birbirleri için de af ve mağfiret istemek, mü’min kardeşlerine karşı kalplerindeki kin ve olumsuz duyguları izale etmek için çalışmaktır. Çünkü onların bu şekilde dua etmeleri sözünü ettiğimiz hususları gerektirmekte ve birbirlerini sevdiklerini ifade etmektedir. Yine onların her birinin kendisi için istediğini kardeşi için de istediğini, yanında olsun, gıyabında olsun, hayatta iken veya ölümünden sonra olsun mü’min kardeşinin iyiliğini istediğini de ifade etmektedir. Yine bu ayet-i kerime bu sayılanların, mü’minlerin birbirlerine karşı hakları arasında yer aldığını da göstermektedir.
Daha sonra mü’minler, bu dualarını Yüce Allah’ın rahmetinin kemâline, O’nun mü’minlere olan lütuf, ihsan ve şefkatinin ileri derecesine delil teşkil eden iki güzel ismiyle sona erdirmektedirler. Allah’ın onlar üzerindeki rahmet ve ihsanının bir tecellisi hatta en üstün şekli de onlara gerek kendisine karşı gerek diğer kullarına karşı yerine getirmeleri gereken hakları yerine getirme tevfikini ihsan etmiş olmasıdır.
İşte bu üç sınıf, bu ümmetin sınıflarını oluşturur. Bunlar fey’in, İslâm’ın maslahatlarına dönük olan harcama yerlerini teşkil eden ve fey’e de layık olan kimselerdir. Allah lütuf ve ihsanı ile bizleri de bu sınıflardan kılsın.
11. Daha sonra Yüce Allah, münafıkların hallerinin hayret edilecek bir hal olduğunu belirtmektedir. Zira bu münafıklar, Kitap ehlinden (küfürde) kardeşleri olan kimselere, mü’minlere karşı yardımcı olacaklarını ve onların yanında yer alacaklarını vaat etmişler ve onlara şöyle demişlerdi:“Eğer siz (yurdunuzdan) çıkartılırsanız andolsun biz de sizinle beraber çıkarız. Sizin aleyhinizde hiçbir kimseye asla itaat etmeyiz.” Yani size yardımcı olmama konusunda bizi engelleyecek yahut korkutacak hiç kimsenin sözünü dinlemeyiz.
"ve eğer size savaş açılırsa kesinlikle size yardım ederiz.” Halbuki Allah şahitlik eder ki onlar” kardeşlerini aldatıp kandırdıkları bu sözlerinde “kesinlikle yalancıdırlar.” doğru söylemiyorlar.
Onların bu tutumları da garip karşılanmaz. Çünkü yalan söylemek onların özelliği, aldatmak ve kandırmak da ayrılmaz vasıflarıdır. Münafıklık ve korkaklık da onların yakasını bırakmaz. Bundan dolayı Yüce Allah, şu buyruğu ile -ki verdiği haber aynen vukua gelmiş ve tıpkı bildirdiği gibi gerçekleşmiştir- onların yalancılıklarını bildirmek üzere şöyle buyurmaktadır:
12. “Eğer onlar” sürgüne gönderilmek üzere yurtlarından “çıkartılırlarsa” vatanlarını sevdiklerinden, savaşma dirençleri olmadığından ve sözlerinde durmadıklarından dolayı “onlarla birlikte çıkmazlar. Eğer onlara savaş açılırsa onlara yardım etmezler.” Aksine korkaklık onları çepeçevre kuşatır, başıbozukluk onlara hakim olur. Kardeşlerine en muhtaç oldukları bir zamanda yardım etmez, onları desteksiz bırakırlar.
"Onlara” faraza “yardım etseler bile gerisin geri kaçarlar, sonra kendilerine de yardım edilmez.” Yani savaştan ve yardımdan gerisin geriye dönüp kaçarlar. Allah’tan onlara hiçbir şekilde de yardım edilmeyecektir.
13. Onları böyle davranmaya iten sebep ise şudur: Ey mü’minler! “İçlerinde size karşı duydukları korku, Allah korkusundan çok daha fazladır.” Allah’tan çok sizden korkarlar. Ne kendisine ne da başkalarına herhangi bir fayda sağlayamayan, bir zararı da önleyemeyen yaratılmışların korkusunu, fayda ve zararı elinde bulunduran ve istediğine verip istediğinden de alan Yaratıcının korkusunun önüne geçirmişlerdir.
"Bu da onların anlamayan bir topluluk olmalarındandır.” İşlerin önem mertebelerini anlamazlar, eşyanın hakikatini bilmezler, akıbetleri düşünmezler. Halbuki asıl anlayış ve kavrayış, Allah’tan korkmanın, O’ndan ummanın ve O’nu sevmenin, diğer bütün hususların önüne geçirilmesi ve başka şeylerin onlara tabi kılınmasıdır.
14. “Onlar sizinle toplu olarak” yani bir arada “(yüz yüze) değil de ancak korunaklı şehirlerde yahut da surların arkasından savaşırlar.”Size karşı savaşta sebat gösteremezler ve böyle bir savaşa girişemezler; ancak korunaklı şehirlerde koruma altında yahut surların ve duvarların arkasında bulunurlarsa o zaman savaşa kalkışırlar. Bu yolla kendilerini nispeten koruyabilirler. Bunu da cesaretlerinden değil kalelerine ve surlarına güvendikleri için yaparlar. Bu ifade onları çok ağır şekilde yermektedir.“Kendi aralarındaki savaşları şiddetlidir.” Yani kendi aralarında çetin savaşırlar. Bu konuda ne bedenlerinde ne de güçlerinde herhangi bir eksiklik yoktur. Asıl eksikleri, onların imanlarındaki zafiyette ve onların sözbirliği etmeyişlerindedir. Bundan dolayı şöyle buyurmaktadır:“Sen onları” bir araya gelmiş ve birbirlerini destekler halde gördüğünde “birlik içinde sanırsın, ama kalpleri darmadağınıktır.”Birbirlerine kin beslerler ve ayrılık içindedirler.“Bu” sözü geçen sıfatlarla nitelendirilmelerini gerektiren hal, “onların akıllarını kullanmayan bir topluluk olmalarındandır.” Akılları fikirleri yoktur. Akılları bulunsa idi üstün olanı değersize tercih ederlerdi. Kendileri adına daha değersiz olanı seçmezlerdi. Sözbirliği ederler, kalpleri birbirine kaynaşırdı. Bu yolla da birbirlerine yardımcı olurlar, birbirlerini desteklerlerdi. Dinî ve dünyevi maslahatları hususunda birbirlerine yardımcı olurlardı.
15. Ehli kitaptan yardımsız bırakılan ve Allah’ın, kendilerine karşı Rasûlüne zafer verip dünya hayatında rüsvaylığı tattırdığı, ayrıca kendilerine yardımcı olacaklarını vaat eden kimselerin yardımından da mahrum kalan bu kimselerin durumu “kendilerinden yakın bir zaman önce yaptıklarının vebalini tatmış olanların durumu gibidir.” Bunlar da şeytanın kendilerine amellerini süslü gösterdiği Kureyş kâfirleridirler. Şeytanın bunlara neler söylediklerini Yüce Allah bize şöylece haber vermektedir:
"Bugün insanlar içinde sizi yenebilecek yoktur. Ben de muhakkak sizin yardımcınızım.” İki ordu birbirini görünce (şeytan) iki topuğu üstüne gerisin geri kaçarak: “Benim sizinle hiçbir ilişkim yok. Gerçekten ben sizin göremeyeceğinizi görüyorum. Ben muhakkak Allah’tan korkarım. Çünkü Allah cezası çok şiddetli olandır, demişti.”(el-Enfâl, 8/48)
Böylelikle nefisleri kendilerini aldatmış, kendilerine fayda sağlayamayacak ve azabı onlardan uzaklaştıramayacak kimseler de onları kandırmıştı. Nihâyet böbürlenerek ve büyüklük taslayarak Bedir’e kadar geldiler. Rasûlullah sallallahu aleyhi ve sellem’e ve mü’minlere arzuladıkları gibi zarar verebileceklerini sandılar. Allah ise Rasûlünü ve mü’minleri onlara muzaffer kıldı. Onlar da müşriklerin ileri gelenlerini öldürdüler, pek çok kimseyi de esir aldılar. Diğerleri ise kaçıp kurtulmaya çalıştı. Böylelikle “onlar yaptıklarının vebalini” şirk ve azgınlıklarının sonundaki cezasını “tatmış” oldular. Bu, dünyadaki cezaları idi. Âhirette ise “onlar için can yakıcı bir azap vardır.”
16. Kitap ehlinden olan kafir kardeşlerini yardım etme vaadiyle kandıran münafıkların durumu da “şeytanın durumu gibidir. Zira o, insana: “Kâfir ol” der.” Yani şeytan böyle bir kimseye küfrü allayıp pullar, güzel gösterir ve küfre davet eder. O kimse de şeytana aldanıp kâfir olup bedbahtlık yolunu seçince daha önce kendisini bunlara davet eden ve dostu olduğunu ileri süren şeytanın ona hiçbir faydası olmaz. Aksine o, ondan uzaklaştığını bildirir:“Ben senden uzağım. Çünkü ben âlemlerin Rabbi olan Allah’tan korkarım” der.” Yani sana gelen azabı önleyecek gücüm yoktur. Benim sana iyilik namına zerre ağırlığı kadar dahi olsa hiçbir faydam olmaz.
17. “Nihayet ikisinin de âkıbeti” yani küfre çağıran şeytan ile çağrılan ve şeytana itaat eden insanın âkıbeti “içinde ebedi kalmak üzere ateşe girmek olur.” Nitekim Yüce Allah, bir başka yerde de şöyle buyurmaktadır:“O kendi taraftarlarını ancak alevli ateşin arkadaşlarından olmaya davet eder.”(Fatır, 35/6) Zulüm ve küfre sapmakta ortak olan “zalimlerin cezası” azabın şiddeti ve kuvveti farklı olsa bile “budur.”
İşte şeytanın bütün dostlarına karşı tavrı budur. O, onları çağırır ve kendileri için zararlı olabilecek şeylere doğru aldatarak onları çeker. Nihâyet tuzağa düşüp de helâkin sebepleri onları çepeçevre kuşattığında onları terk edip gider.
Ona itaat edenler ne kadar kınansalar azdır! Çünkü Allah, ondan sakındırmış, ona karşı uyarmış, onun amaçlarını ve nihaî âkıbetini haber vermiştir. Ona itaat etmeye kalkışan kimse, bilerek Allah’a isyan ediyor demektir. Bu konuda onun hiçbir mazereti olamaz.
Dumakila kay Allāh at nagpawalang-kapintasan sa Kanya palayo sa anumang hindi nababagay sa Kanya ang lahat ng anumang nasa mga langit at anumang nasa lupa na mga nilikha. Siya ay ang Makapangyarihan na walang nakikipanaig sa Kanya na isa man, ang Marunong sa paglikha Niya, batas Niya, at pagtatakda Niya.
Toda creación en los cielos y en la Tierra proclama la pureza y la santidad de Al-lah por encima de todo lo que no es propio de Él. Él es el todopoderoso a quien nadie puede vencer, el sabio en Su creación, legislación y decreto.
"Bertasbih kepada Allah apa yang ada di langit dan apa yang ada di bumi; dan Dia-lah Yang Mahaperkasa lagi Mahabijaksana. Dia-lah yang mengeluarkan orang-orang kafir di antara ahli kitab dari kampung-kampung mereka pada saat pengusiran kali yang pertama. Kamu tiada menyangka, bahwa mereka akan keluar dan mereka pun yakin, bahwa benteng-benteng mereka akan dapat mempertahankan mereka dari (siksaan) Allah; maka Allah men-datangkan kepada mereka (hukuman) dari arah yang tidak mereka sangka-sangka. Dan Allah mencampakkan ketakutan ke dalam hati mereka dengan tangan mereka sendiri dan tangan orang-orang beriman. Maka ambillah (kejadian itu) untuk menjadi pelajaran, hai orang-orang yang mempunyai pandangan. Dan jikalau tidak-lah karena Allah telah menetapkan pengusiran terhadap mereka, benar-benar Allah akan mengazab mereka di dunia. Dan bagi mereka di akhirat azab neraka. Yang demikian itu adalah karena sesungguhnya mereka menentang Allah dan RasulNya. Barang-siapa menentang Allah, maka sesungguhnya Allah sangat keras hukumanNya. Apa saja yang kamu tebang dari pohon kurma (milik orang-orang kafir) atau yang kamu biarkan (tumbuh) berdiri di atas pokoknya, maka (semua itu) adalah dengan izin Allah; dan karena Dia hendak memberikan kehinaan kepada orang-orang fasik. Dan apa saja harta rampasan (fai`) yang diberikan Allah kepada RasulNya (dari harta benda) mereka, maka untuk menda-patkan itu kamu tidak mengerahkan seekor kuda pun dan (tidak pula) seekor unta pun, tetapi Allah yang memberikan kekuasaan kepada RasulNya terhadap siapa yang dikehendakiNya. Dan Allah Mahakuasa atas segala sesuatu. Apa saja harta rampasan (fai`) yang diberikan Allah kepada RasulNya yang berasal dari penduduk kota-kota, maka adalah untuk Allah, Rasul, kerabat Rasul, anak-anak yatim, orang-orang miskin dan orang-orang yang dalam perjalanan, supaya harta itu jangan hanya beredar di antara orang-orang kaya saja di antara kamu. Apa yang diberikan Rasul kepadamu, maka terimalah ia. Dan apa yang dilarangnya bagimu, maka tinggalkanlah; dan bertakwalah kepada Allah. Sesungguhnya Allah sangat keras hukumanNya. (Juga) bagi para fuqara yang berhijrah yang diusir dari kampung halaman dan dari harta benda mereka (karena) mencari karunia dari Allah dan keridhaan(Nya) dan mereka menolong Allah dan RasulNya, me-reka itulah orang-orang yang benar. Dan orang-orang yang telah menempati kota Madinah dan telah beriman (Anshar) sebelum (kedatangan) mereka (Muhajirin), mereka mencintai orang yang berhijrah kepada mereka. Dan mereka tiada menaruh keinginan dalam hati mereka terhadap apa-apa yang diberikan kepada me-reka (orang Muhajirin); dan mereka mengutamakan (orang-orang Muhajirin), atas diri mereka sendiri. Sekalipun mereka memerlu-kan (apa yang mereka berikan itu). Dan siapa yang dipelihara dari kekikiran dirinya, mereka itulah orang-orang yang beruntung. Dan orang-orang yang datang sesudah mereka (Muhajirin dan Anshar), mereka berdoa, 'Ya Rabb kami, beri ampunlah kami dan saudara-saudara kami yang telah beriman lebih dahulu dari kami, dan janganlah Engkau membiarkan kedengkian dalam hati kami terhadap orang-orang yang beriman. Ya Rabb kami, sesungguhnya Engkau Maha Penyantun lagi Maha Penyanyang.' Apakah kamu tiada memperhatikan orang-orang yang munafik yang berkata kepada saudara-saudara mereka yang kafir di antara ahli kitab, 'Sesungguhnya jika kamu diusir, niscaya kami pun akan keluar bersama kamu; dan kami selama-lamanya tidak akan patuh ke-pada siapa pun untuk (menyusahkan) kamu, dan jika kamu dipe-rangi, pasti kami akan membantu kamu.' Dan Allah menyaksikan, bahwa sesungguhnya mereka benar-benar pendusta. Sesungguhnya jika mereka diusir, orang-orang munafik itu tiada akan keluar bersama mereka, dan sungguh jika mereka diperangi, niscaya me-reka tiada akan menolongnya, sungguh jika mereka menolongnya, niscaya mereka akan berpaling lari ke belakang, kemudian mereka tiada akan mendapat pertolongan. Sesungguhnya kamu dalam hati mereka lebih ditakuti daripada Allah. Yang demikian itu ka-rena mereka adalah kaum yang tiada mengerti. Mereka tiada akan memerangi kamu dalam keadaan bersatu padu, kecuali dalam kampung-kampung yang berbenteng atau di balik tembok. Per-musuhan antara sesama mereka adalah sangat hebat. Kamu kira mereka itu bersatu sedang hati mereka berpecah belah. Yang de-mikian itu karena sesungguhnya mereka adalah kaum yang tiada mengerti. (Mereka adalah) seperti orang-orang Yahudi yang belum lama sebelum mereka telah merasai akibat buruk dari perbuatan mereka dan bagi mereka azab yang pedih. (Bujukan orang-orang munafik itu adalah) seperti (bujukan) setan ketika mereka berkata pada manusia, 'Kafirlah kamu,' maka tatkala manusia itu telah kafir, ia berkata, 'Sesungguhnya aku berlepas diri dari kamu, ka-rena sesungguhnya aku takut kepada Allah, Rabb semesta alam.' Maka kesudahan keduanya, bahwa keduanya (masuk) ke dalam neraka, mereka kekal di dalamnya. Demikianlah balasan orang-orang yang zhalim." (Al-Hasyr: 1-17).
Madaniyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
Surat ini dinamakan juga Surat Bani Nadhir. Mereka adalah sekelompok besar dari Yahudi yang bermukim di pinggiran kota Madinah pada saat Nabi a diutus. Ketika Nabi a diutus dan ber-hijrah ke Madinah, mereka kafir terhadap beliau seperti kufurnya sebagian besar kalangan Yahudi. Tujuh bulan seusai perang Badar, Rasulullah a mendatangi dan berbicara dengan mereka supaya mereka mau membantu menanggung denda pembunuhan orang-orang Kilabi yang dibunuh oleh Amr bin Umaiyah adh-Dhamri, mereka berkata, "Kami akan melakukannya wahai Abu Qasim! Silahkan duduk di sini, biar kami bisa memenuhi keperluanmu." Kemudian mereka menepi satu sama lain (saling berbisik-bisik) dan setan pun membisikkan kesengsaraan yang telah ditakdirkan atas mereka. Mereka berencana membunuh Rasulullah a. Mereka berkata, "Siapa yang mau mengambil alat penggiling gandum ini dan dibawa naik ke atas lalu ditimpakan di atas kepala Muhammad hingga pecah?" Amr bin Jahhasy, orang yang paling celaka di an-tara mereka, berkata, "Aku." Sallan bin Misykam berkata padanya, "Jangan kau lakukan, demi Allah, niat kalian ini akan diberitahu-kan padanya dan hal ini bisa membatalkan perjanjian antara kita dengannya."
Wahyu langsung datang kepada Rasulullah a dari Rabbnya memberitahukan niat jahat yang akan dilakukan pada beliau, ke-mudian Rasulullah a langsung pergi menuju Madinah dan ber-temu dengan para sahabat. Para sahabat berkata, "Anda pergi tapi kami tidak mengetahui kepergian Anda." Rasulullah a kemudian memberitahukan niat buruk kaum Yahudi yang akan dilakukan pada beliau. Rasulullah a kemudian mengirim para sahabat untuk mengusir kaum Yahudi dari Madinah seraya bersabda, "Jangan biarkan mereka menempati Madinah bersamaku, mereka telah kuberi tempo selama sepuluh bulan, siapa pun yang aku temui setelah (pengusiran) ini, akan aku tebas lehernya." Para sahabat pun melakukan persiapan penyerangan selama berhari-hari. Si munafik Abdullah bin Ubai bin Salul mengirim utusan untuk menemui orang-orang Yahudi seraya menyampaikan, "Jangan tinggalkan Madinah, karena aku memiliki pasukan sejumlah dua ribu orang yang akan membela kalian dan rela mati demi kalian. Bani Qurai-dhah dan sekutu kalian dari kalangan Ghathafan akan menolong kalian." Pemimpin mereka, Huyay bin Akhtab amat mengingin-kan pesan yang disampaikan padanya, selanjutnya mendatangi Rasulullah a seraya berkata, "Sesungguhnya kami tidak akan keluar dari tempat kami, silahkan kamu berbuat apa saja semau kamu." Rasulullah a pun bertakbir yang kemudian diikuti oleh para sahabat. Mereka pun pergi mendatangi kaum Yahudi, Ali bin Abi Thalib yang membawa bendera. Mereka berdiri di dekat ben-teng mereka dengan melempari tombak dan batu. Bani Quraidhah pun meninggalkan kaum Yahudi dan Abdullah bin Ubai serta sekutunya dari kalangan Ghathafan juga berkhianat. Rasulullah a lalu mengepung mereka dan menebang serta membakar pohon-pohon kurma mereka. Kaum Yahudi kemudian mengirim utusan menyampaikan pesan, "Kami akan keluar meninggalkan Madinah." Maka beliau memutuskan agar mereka keluar darinya dengan hanya membawa diri mereka, anak-anak mereka, dan apa yang mampu dibawa oleh unta-unta mereka, kecuali senjata. Dan Rasulullah a menahan harta dan senjata mereka yang tersisa.
Harta fai` dari Bani Nadhir murni untuk Rasulullah a, para petugas yang beliau tetapkan, dan kepentingan-kepentingan kaum Muslimin. Rasulullah a tidak membagikan harta rampasan Bani Nadhir, karena Allah سبحانه وتعالى telah memberikan harta rampasan perang Bani Nadhir kepada Rasulullah a dan kaum Muslimin tanpa menyerang Bani Nadhir dengan kuda maupun tunggangan lain. Mereka diusir ke Khaibar dan di kalangan mereka terdapat Huyay bin Akhtab pemimpin mereka. Beliau kemudian menguasai tanah dan kawasan mereka. Rasulullah a menahan persenjataan mereka. Jumlah senjata yang didapatkan sejumlah lima puluh baju besi, lima puluh topi besi dan tiga ratus empat puluh pedang. Inilah ringkasan kisahnya sebagaimana yang disebutkan oleh ahli sejarah.[114]
(1) Allah سبحانه وتعالى memulai surat ini dengan mengabarkan bahwa semua yang ada di langit dan di bumi bertasbih memuji Rabbnya dan memahasucikanNya dari segala sesuatu yang tidak layak bagi keluhuranNya. Semua yang ada di langit dan di bumi menyembah dan tunduk pada keagunganNya, karena Dia Mahaperkasa yang memaksa segala sesuatu. Tidak ada sesuatu pun yang bisa meng-halangiNya. Semua makhluk yang sulit tunduk tidak ada yang bisa durhaka padaNya. Mahabijaksana dalam ciptaan serta urusanNya. Tidak menciptakan sesuatu pun dengan sia-sia. Tidak mensyariat-kan sesuatu pun yang tidak ada maslahatnya dan tidak melakukan apa pun kecuali berdasarkan hikmahNya.
(2) Dan di antaranya adalah pertolongan Allah سبحانه وتعالى bagi Ra-sulNya a terhadap orang-orang kafir dari Ahli Kitab Bani Nadhir ketika mereka ingkar janji terhadap Rasulullah a, maka Allah سبحانه وتعالى mengusir mereka dari tempat tinggal dan tanah air yang mereka cintai.
Dan pengusiran ini adalah awal pengusiran dan eksodus yang telah Allah سبحانه وتعالى tetapkan melalui tangan RasulNya, Muhammad a, sehingga mereka pun pergi ke Khaibar. Ayat yang mulia ini menunjukkan bahwa akan ada pengusiran lain bagi mereka selain pengusiran tersebut, dan sungguh telah terjadi ketika Nabi a mengusir mereka dari Khaibar, kemudian Umar رضي الله عنه juga mengusir yang tersisa dari mereka darinya.
﴾ مَا ظَنَنتُمۡ ﴿ "Kamu tiada menyangka" wahai kaum Muslimin, ﴾ أَن يَخۡرُجُواْۖ ﴿ "bahwa mereka akan keluar" dari kampung-kampung mereka, karena (adanya) benteng-benteng, pertahanan, dan kekuatan (yang mengitari mereka), ﴾ وَظَنُّوٓاْ أَنَّهُم مَّانِعَتُهُمۡ حُصُونُهُم مِّنَ ٱللَّهِ ﴿ "dan mereka pun yakin, bahwa benteng-benteng mereka akan dapat mempertahankan me-reka dari (siksaan) Allah," mereka merasa kagum sehingga menipu daya mereka, dan mereka beranggapan bahwa mereka tidak akan terjangkau serta tidak ada seorang pun yang dapat merobohkan pertahanan mereka.
Namun takdir Allah سبحانه وتعالى ada di balik semua itu, benteng-ben-teng itu tidak berguna, dan kekuatan serta pertahanan mereka pun tidak bermanfaat sama sekali. Oleh karena itu Allah سبحانه وتعالى berfirman, ﴾ فَأَتَىٰهُمُ ٱللَّهُ مِنۡ حَيۡثُ لَمۡ يَحۡتَسِبُواْۖ ﴿ "Maka Allah mendatangkan kepada mereka (hukuman) dari arah yang tidak mereka sangka-sangka," maksudnya, dari perkara dan pintu yang tidak pernah sama sekali terbetik dalam benak mereka, di mana Allah سبحانه وتعالى ﴾ وَقَذَفَ فِي قُلُوبِهِمُ ٱلرُّعۡبَۚ ﴿ "men-campakkan ketakutan ke dalam hati mereka," yaitu ketakutan yang sangat, yang merupakan tentara Allah paling besar yang tidak dapat dikalahkan oleh banyaknya jumlah pasukan, perlengkapan perang, kekuatan maupun keperkasaan. Perkara yang mereka sangkakan, dan yang mereka yakini bahwasanya serangan akan menimpa mereka, jika memang dapat masuk, adalah melalui ben-teng-benteng yang mereka bertahan dengannya dan itulah yang mulanya membuat mereka tenang.
Namun barangsiapa yang percaya kepada selain Allah, niscaya dia akan ditelantarkan, dan barangsiapa yang bersandar kepada selain Allah, maka bencanalah yang akan dia dapatkan. Datanglah kepada mereka perkara dari langit yang turun merasuki hati mereka yang merupakan tempat keteguhan dan kesabaran, atau sebaliknya tempat ketakutan dan kelemahan. Maka Allah سبحانه وتعالى menghilangkan kekuatan dan keperkasaannya, serta menaruhkan kelemahan dan ketakutan yang tidak ada kemampuan sedikitpun bagi mereka untuk menolaknya yang akan menjadi penolong bagi mereka. Oleh karena itu Dia سبحانه وتعالى berfirman, ﴾ يُخۡرِبُونَ بُيُوتَهُم بِأَيۡدِيهِمۡ وَأَيۡدِي ٱلۡمُؤۡمِنِينَ ﴿ "Mereka memusnahkan rumah-rumah mereka dengan tangan mereka sendiri dan tangan orang-orang yang beriman." Yang demikian itu karena mereka telah bersepakat dengan Nabi a bahwa mereka di-bolehkan membawa barang-barang yang dapat dibawa oleh unta mereka, maka mereka mencabut bagian-bagian dari bangunan-bangunan rumah yang mereka anggap bagus, sehingga mereka menguasakan orang-orang yang beriman untuk merobohkan ru-mah-rumah mereka dan menghancurkan benteng-benteng mereka disebabkan kelaliman mereka sendiri.(Jadi) mereka sendirilah yang berbuat kesalahan atas diri mereka dan menjadi faktor terbesar untuk menghancurkan mereka. ﴾ فَٱعۡتَبِرُواْ يَٰٓأُوْلِي ٱلۡأَبۡصَٰرِ ﴿ "Maka ambillah (kejadian itu) untuk menjadi pela-jaran, hai orang-orang yang mempunyai pandangan," yakni, pandangan yang cerdas dan akal yang sempurna, karena sesungguhnya dalam hal ini terdapat pelajaran yang dengannya dapat diketahui per-buatan Allah سبحانه وتعالى kepada orang-orang yang menentang kebenaran lagi mengikuti hawa nafsu, yaitu orang-orang yang keperkasaan, kekuatan, benteng-benteng mereka, pertahanan maupun perlin-dungan kepada mereka, tidak dapat memberikan manfaat, tatkala datang perkara Allah سبحانه وتعالى, sampailah kepada mereka siksaan yang disebabkan oleh dosa-dosa mereka sendiri. Dan yang dijadikan sebagai sandaran adalah keumuman makna, bukan kekhususan sebab, sesungguhnya ayat ini menunjukkan adanya perintah un-tuk mengambil pelajaran, yaitu pelajaran bagi orang yang memiliki pandangan dengan pandangannya, mengqiyaskan sesuatu dengan sesuatu yang menyerupainya dan memikirkan apa yang terkan-dung dalam hukum-hukum berupa makna-makna dan hikmah yang merupakan tempat akal dan pikiran. Dengan demikian akal dapat sempurna, pandangan bercahaya, iman bertambah, dan tercapailah pemahaman yang hakiki.
(3) Kemudian Allah تعالى mengabarkan kepada kita bahwa-sanya orang-orang Yahudi tidak mendapatkan semua hukuman yang menjadi hak mereka, dan bahwasanya Allah سبحانه وتعالى telah meri-ngankannya atas mereka. Kalaulah bukan karena Allah سبحانه وتعالى telah menetapkan pengusiran yang mereka alami dan merupakan keten-tuan Allah سبحانه وتعالى yang tidak mungkin dirubah, niscaya mereka akan mendapatkan azab dan siksaan dunia yang lain. Akan tetapi, mes-kipun mereka luput dari azab pedih dunia, sesungguhnya mereka akan mendapatkan siksaan api neraka yang tidak ada yang menge-tahui kedahsyatannya melainkan hanya Allah سبحانه وتعالى. Tidaklah terbetik dalam benak mereka bahwa siksaan mereka telah selesai dan tidak ada sisa azab sedikitpun, namun apa yang telah Allah siapkan bagi mereka berupa azab di akhirat adalah lebih besar dan lebih mengerikan.
(4) ﴾ ذَٰلِكَ ﴿ "Yang demikian itu," adalah karena mereka ﴾ بِأَنَّهُمۡ شَآقُّواْ ٱللَّهَ وَرَسُولَهُۥۖ ﴿ "menentang Allah dan RasulNya," mereka memusuhi, memerangi dan berbuat kemaksiatan kepada keduanya. Siksaan ini adalah merupakan sunnah dan kepastian (yang Allah tetapkan) bagi siapa pun yang menentangNya. ﴾ وَمَن يُشَآقِّ ٱللَّهَ فَإِنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ ﴿ "Barangsiapa menentang Allah, maka sesungguhnya Allah sangat keras hukumanNya."
(5) Dan ketika orang-orang Yahudi Bani Nadhir mencela Rasulullah a dan kaum Muslimin karena menebang pohon kurma serta pepohonan yang lain, dan mereka menganggap bahwa hal itu adalah merupakan tindakan pengrusakan sehingga mereka pun mencela kaum Muslimin, maka Allah تعالى mengabarkan bahwa menebang pohon kurma atau membiarkannya (tumbuh), semua itu adalah dengan izin dan perintah dari Allah سبحانه وتعالى, ﴾ وَلِيُخۡزِيَ ٱلۡفَٰسِقِينَ ﴿ "dan karena Dia hendak memberikan kehinaan kepada orang-orang fasik," di mana mereka telah menguasakan kalian untuk menebang dan membakar pohon kurma mereka, agar hal itu menjadi siksaan dan kehinaan bagi mereka di dunia serta kerendahan yang dengannya diketahui betapa sempurnanya kelemahan mereka sehingga tidak mampu melindungi pohon kurma mereka yang merupakan materi kekuatan mereka. Kata اَللِّيْنَةُ adalah kata yang mencakup semua jenis pohon kurma menurut kemungkinan (makna bahasa Arab) yang paling benar dan paling tepat. Inilah kondisi Bani Nadhir, maka (saksikanlah) bagaimana Allah سبحانه وتعالى menghukum mereka di dunia.
(6) Kemudian Allah سبحانه وتعالى menyebutkan tentang siapakah yang harta dan kekayaannya berpindah ke tangan Rasulullah. Allah berfirman, ﴾ وَمَآ أَفَآءَ ٱللَّهُ عَلَىٰ رَسُولِهِۦ مِنۡهُمۡ ﴿ "Dan apa saja harta rampasan (fai`) yang diberikan Allah kepada RasulNya (dari harta benda) mereka," maksudnya dari penduduk kampung ini, yaitu Bani Nadhir, ﴾ فَـ﴿ "maka," sesungguhnya kalian wahai kaum Muslimin ﴾ م آ أَوۡجَفۡتُمۡ عَلَيۡهِ مِنۡ خَيۡلٖ وَلَا رِكَابٖ ﴿ "tidak mengerahkan seekor kuda pun dan (tidak pula) seekor unta pun," maksudnya, kalian tidak mendatangkan ataupun mengumpulkan itu semua, artinya, kalian tidak lelah untuk men-dapatkannya, tidak mengerahkan jiwa raga kalian dan tidak juga kendaraan-kendaraan kalian, akan tetapi Allah سبحانه وتعالى memasukkan rasa takut ke dalam hati mereka, sehingga harta benda tersebut mendatangi kalian dengan sangat mudahnya. Oleh karena itu Allah سبحانه وتعالى berfirman, ﴾ وَلَٰكِنَّ ٱللَّهَ يُسَلِّطُ رُسُلَهُۥ عَلَىٰ مَن يَشَآءُۚ وَٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ ﴿ "Tetapi Allah yang memberikan kekuasaan kepada RasulNya terhadap siapa yang dike-hendakiNya. Dan Allah Mahakuasa atas segala sesuatu." Merupakan kesempurnaan Kuasa Allah سبحانه وتعالى, bahwasanya tidak ada sesuatu pun yang dapat menahannya dan tidak ada satu kekuatan pun yang berharga selain dariNya.
(7) Sedangkan pengertian اَلْفَيْءُ (harta fai`) dalam istilah para ulama fikih, adalah harta orang-orang kafir yang diambil secara hak tanpa adanya peperangan, seperti halnya dengan harta-harta tersebut yang mereka tinggalkan karena takut kepada orang-orang Islam. Dinamakan Fai` karena harta tersebut kembali dari orang-orang kafir yang tidak berhak memilikinya, kepada orang-orang Islam yang lebih berhak memilikinya.
Dan hukum harta fai` yang bersifat umum adalah sebagai-mana disebutkan dalam FirmanNya, ﴾ مَّآ أَفَآءَ ٱللَّهُ عَلَىٰ رَسُولِهِۦ مِنۡ أَهۡلِ ٱلۡقُرَىٰ ﴿ "Apa saja harta rampasan (fai`) yang diberikan Allah kepada RasulNya yang berasal dari penduduk kota-kota," secara umum, baik yang ada di masa Rasulullah a maupun setelahnya bagi pemimpin yang ber-kuasa dari kalangan umatnya sepeninggalnya,﴾ فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي ٱلۡقُرۡبَىٰ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينِ وَٱبۡنِ ٱلسَّبِيلِ ﴿ "maka adalah untuk Allah, Rasul, kerabat Rasul, anak-anak yatim, orang-orang miskin, dan ibnu sabil." Ayat ini serupa dengan ayat lain yang terdapat dalam Surat al-Anfal. Yaitu Firman Allah سبحانه وتعالى,
﴾ وَٱعۡلَمُوٓاْ أَنَّمَا غَنِمۡتُم مِّن شَيۡءٖ فَأَنَّ لِلَّهِ خُمُسَهُۥ وَلِلرَّسُولِ وَلِذِي ٱلۡقُرۡبَىٰ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينِ وَٱبۡنِ ٱلسَّبِيلِ ﴿
"Ketahuilah, sesungguhnya apa saja yang dapat kamu peroleh seba-gai rampasan perang, maka sesungguhnya seperlima untuk Allah, Rasul, kerabat Rasul, anak-anak yatim, orang-orang miskin, dan Ibnu sabil." (Al-Anfal: 41).
Harta rampasan fai` ini dibagi untuk lima bagian; untuk Allah سبحانه وتعالى dan Rasulullah a yang dialokasikan untuk keperluan kaum Muslimin secara umum, satu bagian lainnya untuk kerabat me-reka yaitu Bani Hasyim dan Bani Muththalib di mana saja mereka berada, bagian pihak lelaki sama seperti bagian pihak perempuan. Adanya Bani Muththalib masuk dalam salah satu dari lima bagian ini bersama Bani Hasyim tanpa memasukkan Bani Abdi Manaf lainnya adalah karena mereka, Bani Muththalib bersama-sama de-ngan Bani Hasyim termasuk satu golongan ketika kaum Quraisy sepakat untuk memblokade dan memusuhi mereka, dan mereka bersatu padu menolong Rasulullah a, tidak seperti Bani Manaf lainnya. Karena itu Rasulullah a bersabda tentang Bani Abdul Muththalib,[115]
إِنَّهُمْ لَمْ يُفَارِقُوْنِيْ فِيْ جَاهِلِيَّةٍ وَلَا إِسْلَامٍ.
"Sesungguhnya mereka tidak meninggalkanku pada saat jahiliyah maupun di masa Islam."[116]
Satu bagian lainnya diberikan untuk anak-anak yatim yang miskin. Anak yatim adalah anak yang ditinggalkan oleh ayahnya pada saat belum mencapai usia baligh. Satu bagian lainnya untuk orang-orang miskin. Satu bagian sisanya untuk ibnu sabil. Ibnu Sabil adalah orang-orang asing yang kehabisan bekal ketika berada di daerah orang lain.
Allah سبحانه وتعالى menetapkan ketentuan tersebut dan hanya mem-batasi harta rampasan fai` untuk golongan-golongan yang telah ditentukan itu adalah agar ﴾ لَا يَكُونَ دُولَةَۢ ﴿ "supaya harta itu jangan hanya beredar," yakni beredar dan menjadi kekhususan ﴾ بَيۡنَ ٱلۡأَغۡنِيَآءِ مِنكُمۡۚ ﴿ "di antara orang-orang kaya saja di antara kamu." Sebab andai Allah سبحانه وتعالى tidak menetapkan ketentuan di atas, tentu hanya orang-orang kaya saja yang akan memutarkan uang dan orang-orang lemah tidak akan mendapatkan sedikit pun, yang mana hal itu akan menimbul-kan kerusakan yang hanya diketahui oleh Allah سبحانه وتعالى. Sebagaimana dalam mengikuti perintah dan syariat Allah سبحانه وتعالى yang tidak termasuk dalam pembatasan di atas juga termasuk maslahat. Karena itulah Allah سبحانه وتعالى memerintahkan dengan kaidah menyeluruh dan pokok yang bersifat umum. Allah سبحانه وتعالى berfirman, ﴾ وَمَآ ءَاتَىٰكُمُ ٱلرَّسُولُ فَخُذُوهُ وَمَا نَهَىٰكُمۡ عَنۡهُ فَٱنتَهُواْۚ ﴿ "Apa yang diberikan Rasul kepadamu, maka terimalah ia dan apa yang dilarangnya bagimu, maka tinggalkanlah." Ini mencakup pokok-pokok agama dan cabang-cabangnya, baik yang lahir mau-pun yang batin. Syariat yang dibawa oleh Rasulullah a harus dilaksanakan dan diikuti. Tidak boleh mengedepankan perkataan orang lain dari sabda beliau. Kemudian Allah سبحانه وتعالى memerintahkan untuk bertakwa, yang dengannya hati, ruh, dunia, dan akhirat akan tegak. Dengan takwa akan diperoleh kebahagiaan abadi dan keberuntungan yang besar. Dan menyia-nyiakan takwa akan mengundang kesengsaraan dan siksaan abadi. Allah سبحانه وتعالى berfirman, ﴾ وَٱتَّقُواْ ٱللَّهَۖ إِنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ ﴿ "Dan bertakwalah kepada Allah. Sesungguhnya Allah sangat keras siksaNya" bagi siapa saja yang tidak bertakwa dan lebih mengedepankan hawa nafsu.
(8-9) Allah سبحانه وتعالى kemudian menjelaskan hikmah dan sebab yang mengharuskan Allah سبحانه وتعالى memberikan harta rampasan perang untuk golongan-golongan yang ditetapkan tersebut, karena me-reka adalah orang-orang yang berhak mendapatkan pertolongan, berhak mendapatkan bagian tersebut, dan harus disegerakan untuk diberikan pada mereka. Mereka berada di antara dua hijrah. Pertama, mereka telah meninggalkan semua yang dicintai seperti rumah, negeri, orang-orang tercinta, kekasih, dan harta demi Allah dan demi menolong Agama Allah سبحانه وتعالى dan mencintai Rasulullah a. Mereka adalah orang-orang yang benar, yang berbuat sebagaimana tuntutan keimanan. Mereka membuktikan keimanan dengan amal baik serta ibadah-ibadah berat. Lain halnya orang yang mengaku beriman tapi tidak dibuktikan dengan berjihad dan berhijrah serta ibadah-ibadah lainnya.
Kedua, mereka berada di kalangan kaum Anshar, Aus dan Khazraj, mereka adalah kaum yang beriman kepada Allah سبحانه وتعالى dan RasulNya secara taat dan suka rela. Mereka memberikan tempat berlindung untuk Rasulullah a yang tidak mereka berikan pada kaum bangsawan maupun rakyat. Mereka menempati negeri hijrah dan iman hingga menjadi tempat orang-orang Mukmin dan kaum Muhajirin berlindung serta menjadi kediaman kaum Mus-limin dalam penjagaannya pada saat seluruh negeri adalah negeri harbi (perang), syirik, dan buruk. Para penolong Agama senantiasa berlindung ke kaum Anshar, hingga Islam menyebar dan kuat serta bertambah dan berkembang sedikit demi sedikit hingga mereka mampu membuka hati manusia dengan ilmu, iman, dan al-Qur`an, serta mampu menaklukkan berbagai negeri dengan senjata.
Di antara sebagian besar sifat orang-orang yang disinggung ini a d a l a h ﴾ يُحِبُّونَ مَنۡ هَاجَرَ إِلَيۡهِمۡ ﴿ "mereka mencintai orang yang berhijrah kepada mereka," karena kecintaan mereka kepada Allah سبحانه وتعالى dan RasulNya, mereka mencintai orang-orang yang mencintaiNya dan menolong AgamaNya, ﴾ وَلَا يَجِدُونَ فِي صُدُورِهِمۡ حَاجَةٗ مِّمَّآ أُوتُواْ ﴿ "dan mereka tiada menaruh keinginan dalam hati mereka terhadap apa-apa yang di-berikan kepada mereka (orang Muhajirin)," maksudnya, mereka tidak menaruh sikap hasad terhadap kaum Muhajirin atas karunia yang diberikan Allah سبحانه وتعالى serta berbagai keutamaan dan sifat baik yang berhak mereka miliki.
Ini menunjukkan bersihnya hati mereka dari sifat dengki, iri, dan hasad. Dan juga menunjukkan bahwa kaum Muhajirin lebih utama dari kaum Anshar, karena Allah سبحانه وتعالى terlebih dahulu menye-but kaum Muhajirin sebelum kaun Anshar. Allah سبحانه وتعالى juga menga-barkan bahwa kaum Anshar tidak menaruh keinginan dalam hati mereka terhadap apa pun yang diberikan Allah سبحانه وتعالى pada kaum Muhajirin. Hal ini menunjukkan bahwa Allah سبحانه وتعالى memberi mereka karunia yang tidak diberikan pada kaum Anshar dan juga pada yang lainnya, karena mereka menyatukan antara menolong Agama Allah سبحانه وتعالى dan hijrah.
Firman Allah سبحانه وتعالى, ﴾ وَيُؤۡثِرُونَ عَلَىٰٓ أَنفُسِهِمۡ وَلَوۡ كَانَ بِهِمۡ خَصَاصَةٞۚ ﴿ "Dan mereka mengutamakan (orang-orang Muhajirin), atas diri mereka sendiri. Seka-lipun mereka memerlukan (apa yang mereka berikan itu)." Maksudnya, di antara sifat-sifat kaum Anshar yang tidak bisa disaingi oleh yang lain dan menjadi karakteristik utama mereka adalah lebih mengutamakan orang lain daripada dirinya sendiri. Sifat ini me-rupakan puncak berbagai jenis kedermaan. Yaitu mengutamakan orang lain daripada diri sendiri, baik dalam hal harta maupun yang lainnya, padahal sebenarnya mereka juga memerlukannya bahkan sekalipun mereka amat memerlukannya. Sifat seperti altruisme (mengutamakan kepentingan orang lain) ini hanya dimiliki oleh orang yang mempunyai akhlak yang suci dan lebih mencintai Allah سبحانه وتعالى daripada mencintai keinginan diri dan berbagai kenik-matannya.
Di antaranya adalah kisah seorang Anshar[117] yang menjadi penyebab turunnya ayat ini ketika lebih mengutamakan tamunya dengan memberinya makanan sementara rela membiarkan diri dan keluarganya tidur dalam keadaan lapar.
Kebalikan dari altruisme adalah egoisme. Altruisme adalah sifat terpuji sedangkan egoisme adalah sifat tercela, karena terma-suk sifat-sifat kikir dan pelit. Siapa pun yang diberi karunia sifat altruisme, maka telah terjaga dari kekikiran diri.﴾ وَمَن يُوقَ شُحَّ نَفۡسِهِۦ فَأُوْلَٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ ﴿ "Dan siapa yang dipelihara dari kekikiran dirinya, mereka itulah orang-orang yang beruntung." Menjaga kekikiran diri mencakup menjaga diri dari kekikiran dalam seluruh hal yang di-perintahkan. Sebab jika seorang hamba telah terjaga dari kekikiran dirinya, maka ia merelakan dirinya untuk menunaikan segala perintah Allah سبحانه وتعالى dan RasulNya. Pekerjaan yang dilakukan semata karena ketaatan dan ketundukan dengan kelapangan dada serta merelakan dirinya untuk menjauhi larangan Allah سبحانه وتعالى meskipun disenangi oleh jiwa, meski jiwanya menyeru dan ingin melaku-kannya. Orang yang terjaga dari kekikiran diri juga merelakan diri untuk mencurahkan harta di jalan Allah سبحانه وتعالى demi mencari keridha-anNya. Dengan demikian ia akan mendapatkan keberuntungan dan kemenangan. Lain halnya dengan orang yang tidak terjaga dari kekikiran dirinya. Bahkan diuji dengan bersifat kikir terhadap kebaikan yang justru menjadi pangkal dan asal-usul keburukan.
(1 0 0 ) Kedua golongan mulia dan suci di atas adalah para sahabat yang mulia dan para imam bagi orang-orang utama. Me-reka adalah sosok yang telah meraih predikat sebagai yang terde-pan, nilai-nilai keutamaan dan sifat baik yang tidak bisa disaingi oleh orang-orang setelah mereka dan belum pernah didapat oleh orang-orang sebelum mereka. Mereka pun menjadi para pemimpin kaum Mukminin, Muslimin dan orang-orang bertakwa. Cukuplah bagi generasi setelah mereka mendapatkan kebaikan dengan ber-jalan di belakang mereka dan menjadikan petunjuk mereka sebagai pemimpin. Karena itulah Allah سبحانه وتعالى menyebut generasi-generasi setelah mereka, yaitu orang-orang yang mengikuti mereka dan seluruh orang yang ada setelah mereka seraya berfirman, ﴾ وَٱلَّذِينَ جَآءُو مِنۢ بَعۡدِهِمۡ ﴿ "Dan orang-orang yang datang sesudah mereka," yakni setelah kaum Muhajirin dan Anshar, ﴾ يَقُولُونَ ﴿ "mereka berdoa," memberi nasihat untuk diri mereka sendiri dan seluruh kaum Muslimin, ﴾ رَبَّنَا ٱغۡفِرۡ لَنَا وَلِإِخۡوَٰنِنَا ٱلَّذِينَ سَبَقُونَا بِٱلۡإِيمَٰنِ ﴿ "Ya Rabb kami, beri ampunlah kami dan saudara-saudara kami yang telah beriman lebih da-hulu dari kami." Doa ini mencakup seluruh kaum Mukminin dari kalangan sahabat pendahulu dan orang-orang sebelum dan sesu-dah mereka.
Inilah di antara salah satu keutamaan iman. Orang-orang Mukmin itu saling memberi manfaat bagi sesama dan saling men-doakan satu sama lain karena kebersamaan mereka dalam iman yang mengharuskan adanya ikatan persaudaraan di antara kaum Mukminin yang di antaranya adalah dengan saling mendoakan satu sama lain dan saling mencintai satu sama lain. Karena itu, dalam doa ini Allah سبحانه وتعالى menafikan sifat dengki dari hati orang-orang yang beriman, baik yang sedikit maupun yang banyak. Karena sifat dengki tidak ada di hati, maka yang ada adalah kebalikannya, yaitu sifat saling mencintai, saling memberi pertolongan, nasihat dan lainnya untuk sesama Mukmin yang termasuk hak-hak orang yang beriman.
Allah سبحانه وتعالى menyifati generasi-generasi setelah sahabat dengan keimanan, sebab perkataan orang-orang Mukmin itu, ﴾ سَبَقُونَا بِٱلۡإِيمَٰنِ ﴿ "dan saudara-saudara kami yang telah beriman lebih dahulu dari kami," adalah dalil atas kebersamaan mereka dalam keimanan. Mereka adalah para pengikut sahabat dalam kaidah dan pondasi keimanan. Mereka adalah Ahlus Sunnah wal Jama'ah di mana sifat sempurna ini hanya terwujud pada mereka. Allah سبحانه وتعالى juga menyebutkan sifat mereka dengan mengakui dosa-dosa serta meminta ampunan dari dosa-dosa serta saling memintakan ampunan satu sama lain serta usaha keras mereka untuk melenyapkan sifat dengki dan iri dari hati mereka terhadap sesama saudara seiman. Sebab doa mereka mengharuskan hal-hal yang telah kami sebut di atas yang men-cakup rasa saling mencintai satu sama lain, mencintai orang lain seperti mencintai diri sendiri dan memberi nasihat pada orang lain, baik ketika saudaranya ada, tidak ada, masih hidup atau sudah mati.
Ayat ini menunjukkan bahwa saling mendoakan satu sama lain adalah di antara salah satu hak kaum Mukminin. Kemudian doa mereka diakhiri dengan dua nama mulia yang menunjukkan sempurnanya rahmat Allah سبحانه وتعالى dan sempurnanya kasih sayang serta kebaikanNya terhadap kaum Mukminin yang di antaranya (bahkan termasuk yang paling agung) adalah memberi taufik pada kaum Mukminin untuk saling menunaikan hak sesama dan hak-hak hamba Allah سبحانه وتعالى.
Ketiga golongan tersebut adalah golongan umat ini yang ber-hak mendapatkan harta rampasan perang yang alokasinya meru-juk pada maslahat Islam. Mereka adalah kaum Muslimin dan ahli Islam. Semoga kita semua dimasukkan Allah سبحانه وتعالى dalam golongan mereka berkat karunia dan kemuliaanNya.
(11) Kemudian Allah سبحانه وتعالى heran terhadap kondisi kaum mu-nafik yang condong memberikan pertolongan dan loyalitas pada saudara-saudara mereka dari kalangan Ahli Kitab daripada me-nolong saudara-saudara mereka dari kalangan kaum Mukminin. Orang-orang munafik berkata pada orang-orang Yahudi, ﴾ لَئِنۡ أُخۡرِجۡتُمۡ لَنَخۡرُجَنَّ مَعَكُمۡ وَلَا نُطِيعُ فِيكُمۡ أَحَدًا أَبَدٗا ﴿ "Sesungguhnya jika kamu diusir, niscaya kami pun akan keluar bersama kamu; dan kami selama-lamanya tidak akan patuh kepada siapa pun untuk (menyusahkan) kamu," maksudnya, kami tidak akan menaati orang yang tidak memberi pertolongan pada kalian yang akan merendahkan dan menakutkan kami. ﴾ وَإِن قُوتِلۡتُمۡ لَنَنصُرَنَّكُمۡ وَٱللَّهُ يَشۡهَدُ إِنَّهُمۡ لَكَٰذِبُونَ ﴿ "Dan jika kamu diperangi, pasti kami akan membantu kamu.' Dan Allah menyaksikan, bahwa sesungguhnya mereka benar-benar pendusta" dalam janji ini yang membuat teman-teman mereka terpedaya, tidak lebih dari itu karena berdusta adalah sifat mereka. Menipu dan mengelabui sesuatu yang lekat dalam diri mereka, dan kemunafikan dan sikap pengecut adalah sifat yang selalu menyertai mereka.
(12) Karena itulah Allah سبحانه وتعالى mendustakan mereka dengan FirmanNya yang diberitahukan pada orang yang menjawab sesuai dengan Firman Allah سبحانه وتعالى, ﴾ لَئِنۡ أُخۡرِجُواْ ﴿ "Sesungguhnya jika mereka diusir" dari negeri mereka, baik dengan cara pengusiran atau pengosongan, ﴾ لَا يَخۡرُجُونَ مَعَهُمۡ ﴿ "orang-orang munafik itu tiada akan keluar bersama me-reka," karena kecintaan mereka pada negeri mereka dan ketidak-sabaran mereka dalam berperang, serta tidak menepati janji, ﴾ وَلَئِن قُوتِلُواْ لَا يَنصُرُونَهُمۡ ﴿ "dan sungguh jika mereka diperangi; niscaya mereka tiada akan menolong mereka," tapi mereka akan dipenuhi oleh sifat penge-cut dan kegagalan serta akan berkhianat pada teman-teman me-reka pada saat mereka diperlukan. ﴾ وَلَئِن نَّصَرُوهُمۡ ﴿ "Dan sungguh jika mereka menolongnya," andai saja demikian, ﴾ لَيُوَلُّنَّ ٱلۡأَدۡبَٰرَ ثُمَّ لَا يُنصَرُونَ ﴿ "niscaya mereka akan berpaling lari ke belakang, kemudian mereka tiada akan mendapat pertolongan." Maksudnya, mereka akan lari dari peperangan, dan tidak memberikan pertolongan, dan mereka pun tidak mendapatkan pertolongan dari Allah سبحانه وتعالى.
(13) Penyebab yang mendorong mereka melakukan hal itu adalah karena kalian wahai orang-orang yang beriman, ﴾ أَشَدُّ رَهۡبَةٗ فِي صُدُورِهِم مِّنَ ٱللَّهِۚ ﴿ "dalam hati mereka lebih ditakuti daripada Allah." Mereka lebih takut pada kalian melebihi Allah سبحانه وتعالى. Mereka lebih menguta-makan rasa takut pada makhluk yang sama sekali tidak memiliki kekuasaan atas diri sendiri dan juga atas orang lain, baik memberi manfaat atau mendatangkan mara bahaya daripada rasa takut pada Khaliq yang di TanganNya-lah kekuasaan mendatangkan mara bahaya, manfaat, memberi, dan menahan. ﴾ ذَٰلِكَ بِأَنَّهُمۡ قَوۡمٞ لَّا يَفۡقَهُونَ ﴿ "Yang demikian itu karena mereka adalah kaum yang tiada mengerti." Mereka tidak mengerti tingkatan berbagai hal, mereka juga tidak mengetahui hakikat segala sesuatu. Mereka tidak bisa memikirkan akibat perbuatan. Seharusnya, puncak pemahaman adalah lebih mengutamakan rasa takut, pengharapan, cinta untuk Allah dari-pada yang selainNya. Yang lain hanya sebagai pengikut saja.
(14) ﴾ لَا يُقَٰتِلُونَكُمۡ جَمِيعًا ﴿ "Mereka tiada akan memerangi kamu dalam keadaan bersatu padu," maksudnya, dalam keadaan bersatu, ﴾ إِلَّا فِي قُرٗى مُّحَصَّنَةٍ أَوۡ مِن وَرَآءِ جُدُرِۭۚ ﴿ "kecuali dalam kampung-kampung yang ber-benteng atau di balik tembok." Maksudnya, mereka tidak kuat me-merangi kalian dan tidak bertekad untuk itu kecuali ketika mereka berada di dalam kawasan-kawasan yang memiliki benteng di dalam perkampungan atau ketika mereka berada di balik tembok dan benteng. Ketika mereka berada dalam kondisi seperti itu, mereka akan mendapatkan perlindungan dan pertahanan di balik benteng dan tembok, dan bukan karena keberanian mereka. Ini termasuk celaan terbesar bagi mereka.
﴾ بَأۡسُهُم بَيۡنَهُمۡ شَدِيدٞۚ ﴿ "Permusuhan antara sesama mereka adalah sangat hebat." Maksudnya, permusuhan yang ada di antara mereka sangat hebat. Kelemahan mereka tidak terdapat pada diri dan kekuatan tapi kelemahan mereka dikarenakan lemahnya iman serta tidak adanya kesatuan di antara mereka, karena itu Allah سبحانه وتعالى berfirman, ﴾ تَحۡسَبُهُمۡ جَمِيعٗا ﴿ "Kalian mengira mereka itu bersatu," ketika kalian melihat mereka berkumpul dan saling bantu-membantu, ﴾ وَقُلُوبُهُمۡ شَتَّىٰۚ ﴿ "sedang hati mereka berpecah belah." Maksudnya, hati mereka saling membenci dan terpecah belah.
﴾ ذَٰلِكَ ﴿ "Yang demikian itu," yang mewajibkan mereka memi-liki sifat-sifat sebagaimana telah disebutkan sebelumnya, ﴾ بِأَنَّهُمۡ قَوۡمٞ لَّا يَعۡقِلُونَ ﴿ "karena sesungguhnya mereka adalah kaum yang tiada me-ngerti." Maksudnya, mereka tidak memiliki akal, dan pikiran. Sebab andai mereka memiliki akal tentu lebih mengedepankan yang harus lebih dikedepankan daripada lainnya, tentu mereka tidak merela-kan hal terburuk untuk diri mereka dan tentu mereka bersatu padu. Sehingga mereka akan saling menolong satu sama lain untuk kemaslahatan dan kepentingan mereka, baik dalam urusan dunia maupun akhirat. Hingga mereka pun seperti layaknya orang-orang yang mendapatkan kehinaan dari kalangan ahli kitab, orang-orang yang dikalahkan oleh Allah سبحانه وتعالى melalui tangan utusanNya hingga mereka mengenyam kehinaan dalam kehidupan dunia dan tidak memberikan pertolongan pada orang yang mereka janjikan akan ditolong.
(15) ﴾ كَمَثَلِ ٱلَّذِينَ مِن قَبۡلِهِمۡ قَرِيبٗاۖ ﴿ "(Mereka adalah) seperti orang-orang Yahudi yang belum lama sebelum mereka," yakni kaum kafir Quraisy yang
﴾ زَيَّنَ لَهُمُ ٱلشَّيۡطَٰنُ أَعۡمَٰلَهُمۡ وَقَالَ لَا غَالِبَ لَكُمُ ٱلۡيَوۡمَ مِنَ ٱلنَّاسِ وَإِنِّي جَارٞ لَّكُمۡۖ فَلَمَّا تَرَآءَتِ ٱلۡفِئَتَانِ نَكَصَ عَلَىٰ عَقِبَيۡهِ وَقَالَ إِنِّي بَرِيٓءٞ مِّنكُمۡ إِنِّيٓ أَرَىٰ مَا لَا تَرَوۡنَ ﴿
"Ketika setan menjadikan mereka memandang baik pekerjaan mereka dan mengatakan, 'Tidak ada seorang manusia pun yang dapat menang terhadap kamu pada hari ini, dan sesungguhnya saya ini adalah pelin-dungmu.' Maka tatkala kedua pasukan itu telah dapat saling lihat melihat (berhadapan), setan itu balik ke belakang seraya berkata, 'Sesungguhnya saya berlepas diri daripada kamu, sesungguhnya saya dapat melihat apa yang kamu sekalian tidak dapat melihat'." (Al-Anfal: 43).
Mereka pun tertipu dan menipu orang lain. Mereka adalah orang-orang yang sama sekali tidak bisa memberikan manfaat se-dikit pun dan tidak bisa menangkal siksaan mereka. Hingga tibalah peristiwa Badar dengan segenap kesombongan dan kebanggaan mereka. Mereka mengira bisa menuntaskan angan-angan mereka terhadap Rasulullah a dan kaum Mukminin. Ternyata, Allah سبحانه وتعالى memberi pertolongan pada RasulNya dan kaum Mukminin. Para pembesar dan antek-antek kaum kafir Quraisy dibunuh dan di-tawan. Ada juga yang melarikan diri. Dengan demikian, mereka merasakan akibat buruk perbuatan mereka dan ujung dari kesyi-rikan serta kekejian mereka. Ini yang berlaku di dunia, ﴾ وَلَهُمۡ ﴿ "dan bagi mereka," siksaan neraka di akhirat.
(16) Perumpanaan orang-orang munafik yang menipu teman-teman mereka dari kalangan ahli kitab itu adalah ﴾ كَمَثَلِ ٱلشَّيۡطَٰنِ إِذۡ قَالَ لِلۡإِنسَٰنِ ٱكۡفُرۡ ﴿ "seperti setan ketika berkata pada manusia, 'Kafirlah kamu'." Maksudnya, setan menghias kekufuran dan menjadikannya indah untuknya serta menyerunya padanya. Ketika ia telah kufur dan mendapatkan kesengsaraan, setan tidak lagi membawa man-faat bagi mereka yang telah memalingkannya dan menyeru pada ajakannya, setan berlepas diri darinya, ﴾ قَالَ إِنِّي بَرِيٓءٞ مِّنكَ إِنِّيٓ أَخَافُ ٱللَّهَ رَبَّ ٱلۡعَٰلَمِينَ ﴿ "dia berkata, 'Sesungguhnya aku berlepas diri darimu karena sesungguhnya aku takut kepada Allah, Rabb semesta alam'." Maksud-nya, aku tidak memiliki kekuasaan untuk menangkal siksaan dari-mu, aku sama sekali tidak berguna bagimu.
(17) ﴾ فَكَانَ عَٰقِبَتَهُمَآ ﴿ "Maka kesudahan keduanya," yaitu si penyeru (setan) dan yang diseru (manusia) yang menaatinya, ﴾ أَنَّهُمَا فِي ٱلنَّارِ خَٰلِدَيۡنِ فِيهَاۚ ﴿ "bahwa keduanya (masuk) ke dalam neraka, mereka kekal di dalam-nya." Semakna dengan yang disebutkan dalam Firman Allah سبحانه وتعالى,
﴾ إِنَّمَا يَدۡعُواْ حِزۡبَهُۥ لِيَكُونُواْ مِنۡ أَصۡحَٰبِ ٱلسَّعِيرِ 6 ﴿
"Sesungguhnya setan-setan itu hanya mengajak golongannya su-paya mereka menjadi penghuni neraka yang menyala-nyala." (Fathir: 6).
﴾ وَذَٰلِكَ جَزَٰٓؤُاْ ٱلظَّٰلِمِينَ ﴿ "Demikianlah balasan orang-orang yang zhalim," yaitu orang-orang yang bersekutu dalam kezhaliman dan keku-furan, meski keras dan kuatnya azab bagi mereka tidak sama. Inilah kebiasaan setan bersama dengan para penolongnya. Setan mengajak dan menunjukkan mereka dengan cara tipuan menuju segala hal yang membahayakan. Ketika mereka melakukan kesyirikan dan sebab-sebab kebinasaan, setan pun berlepas diri dari mereka. Se-mua cercaan adalah bagi orang yang menuruti setan. Karena Allah سبحانه وتعالى telah mengingatkan mereka dari setan serta memberitahukan niat dan tujuan setan. Sehingga orang yang menuruti setan padahal ia mengetahui hal itu, ia tidak lagi memiliki alasan.
Tutte le creature dei Cieli e della Terra hanno glorificato Allāh e Lo hanno esaltato nel modo che Gli si addice. Egli è il Potente, Colui che non può essere vinto da nessuno, Saggio nel Suo Creato, nella Sua Legge e nel Suo Decreto.
Allah là Đấng mà mọi vạn vật trong các tầng trời và trái đất đều phải ca tụng và tán dương. Ngài là Đấng Toàn Năng, không có thứ gì có thể vượt qua quyền năng của Ngài, Ngài là Đấng Sáng Suốt với nguồn kiến thức vô tận trong việc tạo hóa, trong giáo luật của Ngài, trong việc điều hành và ban lệnh.
Göklerde ve yerde var olan yaratılmışlar, Allah'ı kendisine yakışmayacak olan şeylerden tenzih edip yüceltirler. O; Aziz'dir/hiç kimsenin mücadele edemeyeceği mutlak galiptir. Yaratmasında, şeriatinde ve takdir etmesinde hikmet sahibidir.
Ngài (Allah) là Đấng đã trục xuất những kẻ đã vô đức tin nơi Allah và phủ nhận sứ mạng của Sứ Giả Muhammad trong số những người dân Kinh Sách ra khỏi chỗ ở của chúng. Chúng là những người Do Thái thuộc bộ tộc Al-Nadhir, chúng là những cư dân láng giềng với những người Muslim xung quanh Madinah. Đó là cuộc trục xuất đầu tiên dành cho chúng ra khỏi bán đảo Ả-rập để đến với vùng đất Sham (nay được chia thành bốn quốc gia: Li Băng, Jordan, Syria và Palestine), với lý do chúng đã bội ước và còn liên minh với bọn đa thần. Các ngươi - hỡi những người có đức tin - không nghĩ rằng chúng sẽ rời bỏ chỗ ở của chúng một cách nhục nhã và hèn hạ như thế bởi sự kiên cố và sức mạnh của chúng, và chúng cũng nghĩ rằng thành lũy của chúng thật kiên cố không một ai có khả năng đánh vỡ nó. Tuy nhiên, Allah đã gây ra cho chúng chúng không hề ngờ tới được, Ngài đã ném vào lòng của chúng nỗi sợ hãi khiến chúng phải bỏ đi, chúng đã tự đập phá nhà cửa của mình cùng với những người tin tưởng. Và đó là bài học dành cho những người có cái nhìn và nhận thức đúng mực về những gì xảy ra cho chúng.
On je protjerao pleme Benu Nadir koji nisu vjerovali u Allaha i koji su porekli istinitost Poslanika, sallallahu alejhi ve sellem. Protjerao ih je iz njihovih domova u Medini, prilikom prvog progonstva iz Medine u Šam, a to su bili Jevreji kojima je objavljen Tevrat, nakon što su prekršili ugovor i stali na stranu s mnogobošcima. On ih je protjerao u Šam. O vjernici, vi niste mislili da će otići iz svojih domova, zbog njihove snage i vlasti, a oni su mislili da će ih njihove utvrde koje su sagradili sačuvati od Allahove kazne. Kazna Allahova im je stigla odakle se nikada nisu ni nadali, a to je bilo kada je Poslaniku naređeno da se bori protiv njih i protjera ih iz domova njihovih. Allah je u njihova srca unio veliki strah, pa su oni unutrašnjost kuća svojim rukama rušili kako muslimani od toga ne bi imali korist, a također su ih muslimani rušili s vanjske strane. O vi koji razuma imate, uzmite poruku iz onoga što im se desilo zbog nevjerovanja i nemojte biti kao oni, pa da vas snađe kazna kakva je njih snašla.
He is the one who exiled the Banū an-Naḍīr who had disbelieved in Allah and rejected His Messenger Muhammad (peace be upon him), from their houses in Al-Madīnah the first time towards the Levant region. They were from the Jews: the people of the Torah. After they had broken their treaty and sided with the idolaters against the Messenger, He exiled them towards the Levant. O believers! You did not think they would leave their homes because of the might and strength they possessed, and they themselves thought that their fortresses they had fortified would protect them from the might of Allah and His punishment. Then, the might of Allah came upon them in a manner they did not anticipate, when He commanded His Messenger to fight them and exile them from their homes. Allah also put extreme fear into their hearts, and they began demolishing their homes with their own hands from the inside so that the believers could not take advantage of them, while the Muslims demolished them from the outside. O people of insight! So take heed of what befell them due to their disbelief and do not be like them, in case you get the same requital as they did, and face the same punishment they faced.
Colui che esiliò la tribù di Banī' An-Nadhīr, che rinnegarono Allāh e che smentirono il Suo Messaggero Muħammed, pace e benedizione di Allāh su di lui ﷺ,allontanandoli dalle loro case in Medinah, la prima volta che li esiliò da Medinah, verso il Levante (Al-Shām الشّام), ovvero alcuni Ebrei, il popolo della Torāh, poiché tradirono la loro alleanza e si unirono agli idolatri, esiliandoli nella terra del Levante; e voi, o credenti, pensavate che costoro non sarebbero stati esiliati dalle loro case, poiché erano illustri e potenti, e ritenevano che le fortezze che costruirono li avrebbero protetti dal decreto di Allāh e dalla Sua punizione, ma il decreto di Allāh giunse da dove non se lo aspettavano, quando ordinò al Suo Messaggero di combatterli e di esiliarli dalle loro case, e Allāh insinuò nei loro cuori il grande terrore; essi distrussero le loro case con le proprie mani dall'interno, in modo che i Musulmani non potessero beneficiarne, e i Musulmani le distrussero dall'esterno. Prendetene atto, o voi che avete visto ciò che è loro accaduto a causa della loro miscredenza: non siate come loro, così da subire la punizione che essi subirono.
Allah'ı inkâr eden ve Peygamberi Muhammed -sallallahu aleyhi ve sellem-'i yalanlayan Benî Nadîr'i yurtları olan Medine'den Şam'a ilk defa çıkaran O'dur. Onlar; Tevrat ehli olan Yahudilerdendir. Onlar müşrikler ile birlikte olup, ahitlerini bozunca Yüce Allah onları Şam diyarına doğru sürmüştü. -Ey Müminler!- Üzerinde oldukları güç ve kuvvet sebebi ile siz onların yurtlarından çıkacaklarını sanmamıştınız. Onlar da yükselttikleri kalelerinin Allah'ın cezalandırmasından kendilerini koruyacağını sanmışlardı. Böylece Allah da resulüne, onlara karşı savaşmayı ve onları yurtlarından sürgün etmeyi emretmesi ile onlara hesaba katmadıkları bir yönden gelmiştir. Yüce Allah, onların kalplerine şiddetli bir korku salıverdi. Böylece onlar Müslümanların o evlerden yararlanmaması için evlerini kendi elleri ile içerden yıktılar. Müslümanlar da dışarıdan yıktılar. Ey basiret sahipleri! İnkârları sebebi ile onların başına gelenlerden ibret alın ve sakın onlar gibi olmayın. Yoksa onların uğramış olduğu ceza size de ulaşır.
Dialah yang mengusir Bani Naḍīr yang kafir terhadap Allah dan mendustakan Rasul-Nya, Muhammad -ṣallallāhu 'alaihi wa sallam- dari rumah-rumah mereka di Madinah pada pengusiran mereka yang pertama dari Madinah ke negeri Syam. Mereka dari kalangan Yahudi, pemilik Taurat, setelah mereka mengingkari perjanjian mereka dan berpihak kepada orang-orang kafir, Allah mengusir mereka ke negeri Syam. Kalian tidak menyangka -wahai orang-orang yang beriman- bahwa mereka akan diusir dari rumah-rumah mereka karena kemuliaan dan kekuatan mereka. Mereka juga menyangka bahwa benteng-benteng mereka yang telah mereka bangun dengan kokoh akan mampu melindungi mereka dari siksa Allah dan balasan-Nya. Lalu datanglah kepada mereka siksa Allah dari sisi yang tidak mereka sangka kedatangannya, yaitu saat Allah memerintahkan Rasul-Nya untuk memerangi mereka dan mengusir mereka dari rumah-rumah mereka dan Allah memasukkan rasa takut yang amat sangat ke dalam hati mereka. Mereka akhirnya merobohkan rumah-rumah mereka dengan tangan-tangan mereka sendiri dari dalam agar tidak di manfaatkan kaum muslimin dan kaum muslimin merobohkannya dari sisi luar. Oleh sebab itu, ambillah pelajaran, wahai orang-orang yang mempunyai wawasan dari apa yang menimpa mereka dikarenakan kekufuran mereka. Janganlah kalian menjadi seperti mereka sehingga kalian mendapatkan balasan dan siksa sebagaimana yang ditimpakan kepada mereka.
(1) The original word used in the text is 'hashr' which means 'gathering' or 'mustering' and after which this Surah is named. In the present context, it may be interpreted in two different ways. One, that it refers to the gathering of the Muslims who ordered the Jews to leave Madinah due to their constant conspiracies and breaches of the treaty they had with the Muslims. According to this interpretation, the verse means that the Jews of Bani Nadir were made to leave the city at the first gathering of the Muslims without fighting and without any further attempt to attack them. The second interpretation is that it refers to the gathering of the Jews for the purpose of emigration. In this case the verse indicates that it was their first exile before which they did not face such a situation. It has another subtle indication to the fact that this was their first exile which will be followed by another one, i.e. the exile faced by the Jews in the days of Sayyidna ` Umar . (Muhammad Taqi Usmani)
لِأَوَّلِ الْحَشْرِ (...at the time of the first gathering...59:2). The word hashr means 'to rise'. One reason for referring to it as the 'first mustering' is given by Maulana Thanawi (رح) in his Tafsir. They were settled at one place since ancient times. This event of banishment took place for the first time in their life. The second reason could be that all the non-Muslims of the Arabian peninsula would have to be evacuated in future, so that the peninsula might become a strong fortress of Islam. As a result, a second banishment was to take place at some later time. This happened during the caliphate of ` Umar ؓ ، the Holy Prophet's Second Successor. He banished all the Jews who had settled in Khaibar. He ordered all the Jews to leave the Arabian peninsula. From this point of view, Banu Nadir's banishment is the 'first banishment' and the 'second banishment' took place in the time of Sayyidna ` Umar ؓ .
فَأَتَاهُمُ اللَّـهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا (...But Allah came to them from where they did not expect... 59:2). The phrase 'Allah came' means 'the command of Allah and His obedient angels came'.
يُخْرِبُونَ بُيُوتَهُم بِأَيْدِيهِمْ وَأَيْدِي الْمُؤْمِنِينَ (...they were spoiling their homes with their own hands and with the hands of the believers....59:2) Banu Nadir had spoiled their houses by removing their doors and shutters. 'Spoiling their homes with the hands of the believers' means that when the Jews locked themselves up in their fortresses, the Muslims destroyed the trees and homes outside the fortresses to make them surrender.
Si Allāh ay ang nagpalisan sa liping Naḍīr – na mga tumangging sumampalataya sa Kanya at nagpasinungaling sa Sugo Niyang si Muḥammad (ang basbas at ang pagbabati ng kapayapaan ay sumakanya) – mula sa mga tahanan nila sa Madīnah sa unang pagpapalisan sa kanila mula sa Madīnah patungo sa Sirya. Sila ay kabilang sa mga Hudyo, na mga alagad ng Torah, matapos ng pagsira nila kasunduan nila at ng pagiging kasama ng mga tagapagtambal doon. Nagpalisan Siya sa kanila patungo sa lupain ng Sirya. Hindi kayo nagpalagay, O mga mananampalataya, na lilisan sila mula sa mga tahanan nila dahil sa taglay nila na kapangyarihan at tibay. Nagpalagay sila mismo na ang mga kuta nilang ipinatayo nila ay magtatanggol sa kanila laban sa bagsik ni Allāh at parusa Niya, ngunit dumating sa kanila ang bagsik ni Allāh mula sa kung saan hindi sila nakapagtantiya ng pagdating niyon nang nag-utos ang Sugo Niya ng pakikipaglaban sa kanila at pagpapalayas sa kanila mula sa mga tahanan nila. Nagpapasok si Allāh sa mga puso nila ng matinding pangamba. Winasak nila ang mga bahay nila sa pamamagitan ng mga kamay nila mula sa loob ng mga ito upang hindi makinabang sa mga ito ang mga Muslim. Winasak naman ang mga ito ng mga Muslim mula sa labas ng mga ito. Kaya mapangaralan kayo, O mga may paningin, sa dumapo sa kanila dahilan sa kawalang-pananampalataya nila para kayo ay hindi maging tulad nila para magtamo ng [gaya ng] ganti sa kanila at parusa sa kanila na ipinarusa sa kanila.
Él es Quien expulsó a los Banu Nadir, que no creyeron en Al-lah y rechazaron a Su mensajero Mujámmad r, de sus casas en Medina en el primer exilio a la región de Siria. Eran judíos, el pueblo de la Torá. Después de que rompieron su pacto y conspiraron con los idólatras contra el Mensajero, Él los expulsó a Siria. ¡Creyentes! No creían que ellos abandonarían sus hogares debido al poder y a la fuerza que poseían, y ellos mismos pensaban que las fortalezas que habían fortificado los protegerían del poder de Al-lah y Su castigo. Entonces, el poder de Al-lah vino sobre ellos de una manera que no anticiparon, cuando Él ordenó a Su Mensajero que luchara contra ellos y los expulsara de sus casas. Así mismo, Al-lah infundió un miedo extremo en sus corazones y comenzaron a demoler sus casas con sus propias manos desde adentro, para que los creyentes no sacaran provecho de ellas. ¡Gente de entendimiento! Así que presten atención a lo que les sucedió debido a su incredulidad y no sean como ellos, de lo contrario recibirán su misma retribución, y enfrentarán el mismo castigo que ellos enfrentaron.
C’est Lui qui a expulsé les Banû an-Nađîr, qui mécroyaient en Allah et traitaient Son Messager Muħammad de menteur, de leurs demeures à Médine lors de leur première expulsion de Médine vers le Levant. Ces gens étaient des juifs adeptes de la Torah qui, après avoir violé leur engagement et s’être ligué avec les mécréants contre le Prophète, ont été expulsés vers le Levant. Ô croyants, vous ne pensiez pas qu’ils seraient expulsés de leurs demeures, en raison de leur puissance. Eux-mêmes pensaient que les forteresses qu’ils avaient bâties les protègeraient de la colère et de la punition d’Allah. Seulement, la colère d’Allah s’est abattue sur eux d’où ils ne s’y attendaient pas lorsqu’Il ordonna à Son Messager de les combattre et de les expulser de leurs demeures. Allah introduisit alors une immense terreur dans leurs cœurs, leur faisant détruire leurs demeures de leurs propres mains de l’intérieur afin que les musulmans n’en tirent pas profit, tandis que les musulmans les détruisaient de l’extérieur. Tirez donc des enseignements, ô vous qui êtes pourvus d’une vision, de ce qu’il advint d’eux pour leur mécréance. Ne soyez donc pas comme eux afin de ne pas mériter leur punition.
On the east side of Madinah, there was a settlement of the Banu al-Nadir, a Jewish tribe. There was a peace treaty between them and the Prophet Muhammad. But they committed breaches of this treaty time and again. At last in the fourth year of Hijrah, Almighty God created such conditions that they were compelled to leave Madinah. Thereafter, they settled in Khybar and Azra’at. But their conspiratorial activities continued. During the caliphate of ‘Umar Faruq, they and some other Jewish tribes were made to leave the Arabian Peninsula. They subsequently went to Syria and settled there.
Si Al-lah no hubiera decretado su exilio, Él los habría castigado en este mundo como sus hermanos de Banu Quraidah. Sin embargo, en la otra vida los espera el castigo del fuego del infierno, donde morarán por la eternidad.
E se Allāh non avesse decretato per loro l'esilio, li avrebbe puniti, in vita, con la morte e la schiavitù, come accadde ai loro fratelli della tribù di Banī Quraydhah, e nell'Aldilà subiranno la punizione eterna del Fuoco che li attende.
Nếu như Allah không tiền định việc trục xuất chúng ra khỏi chỗ ở của chúng thì chắc chắn Ngài sẽ trừng phạt chúng trên trần gian qua sự giết chóc và tù đày và Ngày Sau chúng lại sẽ phải chịu sự trừng phạt muôn đời trong Hỏa Ngục.
Eğer Yüce Allah, onların sürgün edilmelerini yazmış olmasaydı, onlara dünyada öldürülme ve esir edilme ile azap ederdi. Ahirette ise onlar için kendilerini bekleyen ve içinde ebedî kalacakları bir azap vardır.
Had it not been that Allah had decreed exile for them, He would have punished them in the world with execution and captivity, like He did with their brothers from the Banū Qurayḍah. And for them in the afterlife is the punishment of the hellfire that awaits them, wherein they shall live forever.
A da im Allah nije već bio propisao izgnanstvo iz njihovih domova, na ovome svijetu bi ih kaznio putem ubijanja i zarobljavanja. A njima na ahiretu pripada patnja u Vatri, i oni će u njoj vječno ostati.
Kalau bukan karena Allah telah menentukan mereka untuk keluar dan terusir dari rumah-rumah mereka, niscaya Allah pasti telah menyiksa mereka di dunia dengan dibunuh dan ditawan, dan bagi mereka di akhirat ada siksa neraka yang menunggu mereka, mereka kekal di dalamnya selama-lamanya.
Si Allah n’avait pas décrété qu’ils soient expulsés de leurs demeures, Il les aurait châtiés dans le bas monde en leur faisant subir la mort et la servitude tout comme leurs frères des Banû Qurayẓah puis dans l’au-delà, les attendra le châtiment de la Fournaise pour l’éternité.
Kung sakaling si Allāh ay hindi nagtakda sa kanila ng pagpapalisan sa kanila mula sa mga tahanan nila ay talaga sanang pinagdusa Niya sila sa Mundo sa pamamagitan ng pagkapatay at pagkabihag at ukol sa kanila sa Kabilang-buhay ang pagdurusa sa Apoy, na maghihintay sa kanila bilang mga mananatili roon magpakailanman.
Đó là kết quả do chúng đã tạo ra bởi chúng đã chống đối và phản nghịch Allah và Thiên Sứ của Ngài bằng sự vô đức tin và quy phạm giao ước, và những ai đối nghịch với Allah sẽ bị Ngài trừng phạt thích đáng và y sẽ gánh chịu cực hình.
Tel fut leur sort, car ils ont déclaré leur hostilité à Allah et à Son Messager en mécroyant et en violant leurs engagements. Or quiconque est hostile à Allah Le trouvera dur en punition et il subira effectivement une dure punition.
Whatever happened to them happened because they took Allah and His Messenger as enemies through their disbelief and breaking of the treaties. And whoever takes Allah as his enemy, Allah is severe in punishment, so he will soon suffer His sever punishment.
Ang nangyaring iyon sa kanila ay nangyari dahil sa sila ay nakipag-away kay Allāh at nakipag-away sa Sugo Niya dahil sa kawalang-pananampalataya nila at pagsira nila sa mga kasunduan. Ang sinumang nakikipag-away kay Allāh, tunay na si Allāh ay matindi ang parusa saka aabot dito ang parusa Niyang matindi.
Questo è ciò che è loro accaduto, poiché sono stati nemici di Allāh e nemici del Suo Messaggero, in seguito alla loro miscredenza e per aver tradito i patti; chi è nemico di Allāh, sappia che, in verità, Allāh è severo nel punire e subirà una dura punizione.
Onlar hakkında gerçekleşen bu şey, onların küfürleri ve ahitlerini bozarak Allah'a ve resulüne karşı gelmeleri sebebiyledir. Her kim Allah'a karşı gelirse; şüphesiz Allah Teâlâ cezalandırması şiddetli olandır. O kimseye O'nun şiddetli cezalandırması erişecektir.
Kejadian yang menimpa mereka itu terjadi karena mereka memusuhi Allah dan memusuhi Rasul-Nya dengan kekufuran dan pengingkaran mereka terhadap perjanjian-perjanjian. Barang siapa memusuhi Allah sesungguhnya Allah sangat pedih siksa-Nya, maka mereka akan mendapatkan siksa-Nya yang pedih itu.
Sve što im se desilo jeste zbog toga što su se neprijateljski odnosili prema Allahu i Njegovu Poslaniku, kroz nevjerovanje i kršenje ugovora. Onaj ko se Allahu suprotstavlja, neka zna da Allah strašno kažnjava i da će ga snaći Njegova kazna.
Lo que les aconteció fue porque tomaron como enemigos a Al‑lah y a Su Mensajero, debido a su incredulidad y por quebrantar los pactos. Al-lah es severo en el castigo con todo aquel que lo tome como su enemigo, por lo que sufrirá un castigo severo.
مَا قَطَعْتُم مِّن لِّينَةٍ أَوْ تَرَكْتُمُوهَا قَائِمَةً عَلَىٰ أُصُولِهَا فَبِإِذْنِ اللَّـهِ وَلِيُخْزِيَ الْفَاسِقِينَ (Whatever palm-trees you have cut down, or have left them standing on their roots, it was with Allah's permission, and so that He might disgrace the transgressors....59:5). The word linah refers to a 'palm-tree'. Another opinion states that besides ` ajwah, all other palm trees are referred to as linah. Banu Nadir's orchards were comprised of palm trees. The reference in the verse is to the cutting, by the orders of the Holy Prophet ﷺ ، of the palm trees of Banu Nadir who had shut themselves in their fortresses in defiance of the Holy Prophet's ﷺ orders to surrender. So, some of the blessed Companions, in order to anger them or cast terror into their hearts, cut and burned down some of their date trees. Other Companions felt that the palm-trees should not be destroyed because soon, God willing, the Muslims will be victorious and the orchards will fall to their lot as booty. Thus they did not participate in the destruction of the trees. This was a difference of opinion. Later on when this disagreement was discussed, the Companions who participated in the destruction of the trees or orchards felt guilty. They asked the Messenger of Allah ﷺ whether they were really guilty of a sin, in that they destroyed the property that was going to fall to the lot of the Muslims. Verse [ 5] was revealed on that occasion to assuage the guilt-feeling of the Muslims that whatever they have done, whether they cut the trees or left them uncut, was by Allah's leave and it was done to degrade the ungodly Jews.
Commandment of the Holy Prophet ﷺ is in fact the Commandment of Allah: A Warning for those who Refute the authority of the Ahadith
In verse [ 5], the cutting down of the trees or leaving them uncut is called bi-idhni-llah [ with Allah's permission ] whereas neither of the actions was the explicit command of Allah. Apparently, whatever each group did was on the basis of independent reasoning [ Ijtihad ]. At most, it is possible that they might have sought the permission of the Holy Prophet ﷺ which is a Hadith. The 'Prophet's ﷺ permission' is referred to as 'Allah's permission' in the Qur'an. Thus the Qur'an makes plain that Allah has given His Messenger ﷺ the right to legislate laws. The forthcoming verse [ 7] of this Surah puts it that believers need to hold fast to what the Messenger ﷺ bids them and abstain from what he forbids them. This shows conclusively that the Sunnah is an independent source of the Islamic Law.
Disagreement in ijtihad is not a sin
Another important principle derived from this verse is that if those who are competent to undertake ijtihad disagree with another on a particular issue, so as one of them holds something as permissible, while the other takes it as impermissible, neither of them would be counted as sinners, nor will the principle of nahy ` anil-munkar (forbidding evil) be applied to this situation, because none of the two rulings is an 'evil' in the sight of Allah. Under the concluding phrase of verse [ 5] لِيُخْزِيَ الْفَاسِقِينَ (...and that he might disgrace the transgressors) it was explained that the act of cutting or burning down the trees cannot be construed as disorderliness. But it was done to degrade the unbelievers, and therefore it carries reward in the Hereafter.
Ruling
Is it legitimate to demolish or burn down the homes of the infidels, or cut or burn down their trees, or destroy their fields and farms? The leading authorities on Islamic Jurisprudence are not unanimous on this question. Imam A'zam Abu Hanifah (رح) rules that all of these actions are permitted. Shaikh Ibn Humam (رح) ، however, qualifies the ruling and restricts it. He rules that all of the above are permitted if and only if the enemies cannot be vanquished or overpowered without resorting to the above measures, or if the victory of Muslims is not probable or likely. The whole purpose of this ruling is to break the might and power of the enemy. In the case where Muslims do not win the struggle, destruction of their moveable and immovable properties may be included in weakening their might and main. [ Mazhari ]
Ang anumang pinutol ninyo, O katipunan ng mga mananampalataya, na isang [punong] datiles upang magpangitngit kayo sa mga kaaway ni Allāh sa paglusob ng angkan ng Naḍīr, o iniwan ninyo ito na nakatayo sa mga puno nito upang makinabang kayo rito ay ayon sa utos ni Allāh at hindi kabilang sa kaguluhan sa lupa gaya ng inakala nila, at upang abahin ni Allāh sa pamamagitan nito ang mga lumalabas sa pagtalima sa Kanya kabilang sa mga Hudyo na sumira sa kasunduan at pumili sa landas ng pagtataksil higit sa daan ng pagtupad.
Those who opposed the Prophet were destined to suffer such punishment. During the siege of the Banu al-Nadir, some trees in their gardens were cut down as a matter of military strategy. This was done on the direct orders of the government. However, this was not the general rule. This was an exceptional case concerning the immediate addressees of the Prophet.
Pohon kurma yang kalian tebang -wahai orang-orang yang beriman- untuk mengalahkan musuh-musuh Allah dari Bani Naḍīr atau kalian biarkan tetap berdiri pada akarnya agar kalian bisa memanfaatkannya adalah atas perintah Allah, bukan bagian dari kerusakan di muka bumi sebagaimana yang mereka kira, dan agar Allah menghinakan orang-orang yang keluar dari ketaatan terhadap Allah dari kalangan orang-orang Yahudi yang mengingkari perjanjian dan lebih memilih untuk berkhianat daripada menunaikan janji.
Ô ensemble des musulmans, les palmiers coupés afin de dépiter les ennemis d’Allah lors de la Bataille de Banû an-Nađîr ou laissés intact afin qu’ils en tirent profit l’ont été sur ordre d’Allah. Ce n’est pas de la corruption sur Terre comme ils le prétendent. Ceci, afin qu’Allah humilie les juifs qui se sont affranchis de Son obéissance, ont violé leur engagement et ont choisi la voie de la traîtrise plutôt que celle de la loyauté.
O believers! Whatever date palm you cut down to infuriate the enemies of Allah in the battle of the Banū an-Naḍīr, or you left it standing with its trunk to make use of it, was done with the command of Allah; it was not done to cause destruction on earth like they claimed. It was also done so that Allah could humiliate through it those who left the obedience of Allah from the Jews: those that broke the treaties and chose the path of treason over the path of loyalty.
To što ste, o vjernici, neke palme posjekli da rasrdite Allahove neprijatelje u bici Benu Nadir ili ih, da uspravno stoje, ostavili, kako bi ste se koristili njima - s Allahovim dopuštenjem ste učinili, a ne zbog toga da pravite nered, kako oni mislie. To se desilo da Allah ponizi Jevreje koji Mu se nisu pokorili i koji su ugovor kršili, te su umjesto ispunjavanja preuzetih obaveza, put iznevjere izabrali.
¡Creyentes! Si talaron una palmera datilera para enfurecer a los enemigos de Al-lah en la batalla de los Banu Nadir, o si la dejaron en pie sobre su tronco para servirse de ella, fue con el permiso de Al-lah, no fue para causar destrucción en la tierra como ellos afirmaban. Además, de esa manera Al-lah humilló a los que dejaron la obediencia de Al-lah: aquellos que quebrantaron los pactos y eligieron el camino de la traición en lugar del camino de la lealtad.
Những cây chà là mà các ngươi - hỡi những người có đức tin - đã chặt ngã xuống hoặc cây nào các ngươi chừa lại, tất cả những việc làm đó đều do ý chỉ của Allah. Đó không phải là hành động hủy hoại trái đất như họ đã khẳng định. Sở dĩ, Ngài cho phép các ngươi làm thế vì Ngài muốn hạ nhục những kẻ đã rời xa sự tuân phục Ngài cũng như luôn làm trái nghịch mệnh lệnh của Ngài và đã chọn con đường phản bội.
Ogni palma che avete tagliato – o credenti – per provocare i nemici di Allāh, nella battaglia di Banī An'Nadhīr, o che avete lasciato integra sulle sue radici in modo da beneficiarne, è stato per ordine di Allāh e non per diffondere corruzione in terra, come hanno affermato, in modo che Allāh umiliasse gli Ebrei che si sono allontanati dall'obbedienza Lui dovuta, coloro che hanno tradito i patti e che hanno preferito la via del tradimento alla via dell'adempimento.
-Ey Müminler topluluğu!- Beni Nadîr Gazvesi'nde Allah'ın düşmanlarını gazaplandırmak için kesmiş olduğunuz yahut kendisinden yararlanmak için kökleri üzerinde bırakmış olduğunuz hurma ağaçları Allah'ın emriyledir. Bu; onların iddia ettiği gibi yeryüzünde yapılmış bir bozgun değildir. Bu; Allah'ın taatinden çıkan, ahitlerini bozan ve vefa yolunu seçmek yerine hıyanet yolunu seçen Yahudileri rezil etmesi içindir.
[ 1] fai' is a term for the properties left over by the non-Muslims and possessed by a Muslim state without fighting. As opposed to this, ghanimah (booty) is a property taken over by fighting. The properties of Bani Nadir were taken over without fighting, hence the word fai'. That is why we did not translate fai' as 'booty'. (Muhammad Taqi Usmani)
And whatever wealth of the Banū an-Naḍīr Allah returned to His Messenger, you did not haste in seeking it through riding on horses or camels, nor did you face any difficulty in acquiring it. Rather, Allah gives power to His Messenger over whatever He wishes, and He has given power to His Messenger over the Banū an-Naḍīr such that he conquered their communities without any fighting. And Allah is capable of everything, Nothing is outside His ability.
Ang ibinigay ni Allāh sa Sugo Niya mula sa mga yaman ng angkan ng Naḍīr ay hindi kayo nagpabilis sa paghiling nito mula sinasakyan ninyo na mga kabayo ni mga kamelyo at walang tumama sa inyo roon na isang pahirap, subalit si Allāh ay nagpapangibabaw ng mga sugo Niya sa sinumang niloloob Niya. Nagpangibabaw nga Siya sa Sugo Niya sa angkan ng Naḍīr sapagkat sumakop ito sa bayan nila nang walang pakikipaglaban. Si Allāh sa bawat bagay ay May-kakayahan: walang nagpapawalang-kakayahan sa Kanya na anuman.
Non avete fatto alcuno sforzo, cavalcando cavalli e cammelli, per ottenere i beni di Banī An'Nadhīr che Allāh ha concesso al Suo Messaggero, e non avete sofferto alcuna fatica. Allāh concede autorità ai Suoi Messaggeri su chi vuole, e Allāh ha concesso autorità al Suo Messaggero su Banī An'Nadhīr, così conquistò la loro terra senza combattimenti. Allāh è Onnipotente, nulla può ostacolarLo.
Và những gì từ chiến lời phẩm mà Allah đã ban cho vị Thiên Sứ của Ngài từ nguồn tài sản và của cải của những người Do Thái thuộc bộ tộc Al-Nadhir thì các ngươi (những người có đức tin) không cần phải tốn công sức cưỡi ngựa hay lạc đà để giành lấy nó. Allah sẽ ban quyền kiểm soát và chế ngự cho vị Thiên Sứ của Ngài đối với người nào Ngài muốn trong số kẻ thù của Ngài, rồi chúng sẽ giao nộp tài sản của chúng cho các ngươi mà không cần đến cuộc chiến nào cả. Bởi quả thật, Allah là Đấng Toàn năng trên mọi thứ, không một điều gì có thể vượt qua quyền năng của Ngài.
Al-lah otorgó a Su Mensajero riqueza de los Banu Nadir, sin que ustedes tuvieran que apresurarse a buscarla montados en caballos o en camellos; tampoco tuvieron que enfrentar dificultad alguna para adquirirla. Al-lah concede poder a Su Mensajero sobre lo que Él desea, y Él le ha dado poder a Su Mensajero sobre los Banu Nadir, de modo que conquistó sus comunidades sin necesidad de combatir. Al-lah todo lo puede, nada está fuera de Su capacidad.
La prise des biens des Banû an-Nađîr qu’Allah a accordé à Son Messager, a eu lieu sans que vous n'ayez eu besoin d’engager de montures, de chevaux ou de dromadaires, ni que vous n'ayez eu à faire des efforts pour le prendre. C’est plutôt Allah qui fait dominer Ses messagers sur qui Il veut et Il accorda la suprématie à Son Messager sur les Banû an-Nađîr qui conquit leur terre sans combat. Allah à le pouvoir sur toute chose et rien ne Lui est impossible.
Imetak, konje i deve, koje je Allah dao svome Poslaniku, a koji je pripadao plemenu Benu Nadir niste stekli borbom i na težak način. Allah Svojim poslanicima daje vlast nad onim nad kojim hoće, pa je tako Poslaniku, sallallahu alejhi ve sellem, dao vlast nad Benu Nadirom, te su njihova mjesta osvojena bez borbe, a Allah sve može i ništa Ga spriječiti ne može.
Dan apa yang diberikan oleh Allah kepada Rasul-Nya dari harta kekayaan Bani Naḍīr bukan karena upaya kalian dalam mendapatkannya dengan menunggangi kuda maupun unta dan tidak pula dengan kesusahan yang menimpa kalian, akan tetapi karena Allah menguasakan kepada Rasul-Nya atas orang-orang yang dikehendaki-Nya. Allah telah menguasakan kepada Rasul-Nya atas Bani Naḍīr dan menaklukkan negeri mereka dengan damai. Allah Mahakuasa atas segala sesuatu, tidak ada yang melemahkan-Nya.
The Fai' and how it is spent
Allah the Exalted explains the regulations for Fai', the booty that the Muslims acquire from the disbelievers, without fighting them or using cavalry and camelry in war against them. For instance, the booty collected from Bani An-Nadir was not acquired because of fighting them using horses and camels. The Muslims did not fight Bani An-Nadir in battle, but Allah forced them out of their forts on account of the fear that He placed in their hearts for Allah's Messenger ﷺ. Therefore, it was Fai' that Allah awarded His Messenger, with his discretion to spend it however he sees fit. Indeed, the Prophet spent the Fai' on righteous causes and for the benefit of Muslims in the areas that Allah mentioned in this Ayat,
وَمَآ أَفَآءَ اللَّهُ عَلَى رَسُولِهِ مِنْهُمْ
(And what Allah gave as booty (Fai') to His Messenger from them) meaning, from Bani An-Nadir,
فَمَآ أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلاَ رِكَابٍ
(for this you made no expedition with either cavalry or camelry.) refering to using camels,
وَلَـكِنَّ اللَّهَ يُسَلِّطُ رُسُلَهُ عَلَى مَن يَشَآءُ وَاللَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ
(But Allah gives power to His Messengers over whomsoever He wills. And Allah is Able to do all things.) mean, Allah is powerful and cannot be resisted or opposed; He is the Compeller over all things. Allah the Exalted said,
مَّآ أَفَآءَ اللَّهُ عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى
(What Allah gave as booty (Fai') to His Messenger from the people of the townships) meaning, from all the villages and areas that are conquered in this manner; the booty collected from them falls under the same ruling as the booty acquired from Bani An-Nadir. This is why Allah the Exalted said,
فَلِلَّهِ وَلِلرَّسُولِ وَلِذِى الْقُرْبَى وَالْيَتَامَى وَالْمَسَـكِينِ وَابْنِ السَّبِيلِ
(it is for Allah, His Messenger, the kindred, the orphans, the poor, and the wayfarer,) until its end and the following Ayah. mentioning the ways the Fai' should be spent. Imam Ahmad recorded that `Umar said, "The wealth of Bani An-Nadir was of the Fai' type that Allah awarded His Messenger and for which the Muslims did not have to use cavalry or camelry. Therefore, it was for the Messenger of Allah ﷺ, and he used it for the needs of his family for a year at a time, and the rest was used to buy armors and weapons used in the cause of Allah the Exalted and Most Honored." Ahmad collected the short form of this story. The Group, with the exception of Ibn Majah, collected this Hadith. Abu Dawud recorded that Malik bin `Aws said,"While I was at home, the sun rose high and it got hot. Suddenly the messenger of `Umar bin Al-Khattab came to me and I went along with him and entered the place where `Umar was sitting on a bedstead made of date-palm leaves and without a mattress. He said when I went in, `O Malik! Some of your people's families came to me due to their famine, and I have ordered that relief aid should be given to them, so take it and distribute it among them.' I said, `I wish that you ordered someone else to do it.' He said, `Take it.' Then Yarfa (the servant of `Umar) came saying, `O Commander of the faithful! May I admit `Uthman bin `Affan, `Abdur-Rahman bin `Awf, Az-Zubayr bin Al-`Awwam and Sa`d bin Abi Waqqas' `Umar said, `Yes,' and they came in. After a while Yarfa came again and said, `O Commander of the faithful! May I admit Al-`Abbas and `Ali' `Umar said, `Yes.' So, they were admitted and Al-`Abbas said, `O Chief of the believers! Judge between me and this one (i.e., `Ali).' The group (being `Uthman and his companions) said, `O Chief of the believers! Judge between them and relieve both of them from each other.' I (Malik bin Aws) thought that they asked the four men to come in before them for this purpose. `Umar said, `Be patient!' He then asked the group (`Uthman and his companions), `I ask you by Allah by Whose permission the heaven and the earth exist, do you know that Allah's Messenger ﷺ said,
«لَا نُورَثُ، مَا تَرَكْنَا صَدَقَة»
(Our (the Prophet's) property will not be inherited. Whatever we leave, is charity)' The group said, `He said so.' `Umar then turned to `Ali and Al-`Abbas and said, `I beseech you by Allah by Whose permission the heaven and the earth exist, do you know both that Allah's Messenger ﷺ said,
«لَا نُورَثُ، مَا تَرَكْنَا صَدَقَة»
(Our (the Prophets`) property will not be inherited. Whatever we leave, is charity)' They replied, `He said so.' `Umar then said, `Allah bestowed on His Messenger a special favor unlike what he gave all other people. Allah the Exalted said,
وَمَآ أَفَآءَ اللَّهُ عَلَى رَسُولِهِ مِنْهُمْ فَمَآ أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلاَ رِكَابٍ وَلَـكِنَّ اللَّهَ يُسَلِّطُ رُسُلَهُ عَلَى مَن يَشَآءُ وَاللَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ
(And what Allah gave as booty (Fai') to His Messenger from them -- for this you made no expedition with either cavalry or camelry. But Allah gives power to His Messengers over whomsoever He wills. And Allah is Able to do all things.) Therefore, this property, the booty collected from Bani An-Nadir, was especially given to Allah's Messenger ﷺ. However, by Allah, neither did he take possession of it and leave you, nor did he favor himself with it to your exclusion. Allah's Messenger ﷺ took the yearly expenses from it for himself and his family and left the rest in the Muslim Treasury.' He then asked the group, `I ask you by Allah with Whose permission the heavens and earth exist, do you know this' They replied, `Yes.' `Umar then said to `Ali and Al-`Abbas, `I ask you by Allah, with Whose permission that heavens and earth exist, do you know this' They said, `Yes.' `Umar added, `When Allah took His Prophet unto Him, Abu Bakr said: I am the successor of Allah's Messenger ﷺ! Then you both came to Abu Bakr asking for your (Al-`Abbas') share of inheritance from your nephew, and he (`Ali) asked for his wife's share from her father's inheritance. Abu Bakr said: Allah's Messenger ﷺ said,
«لَا نُورَثُ، مَا تَرَكْنَا صَدَقَة»
(Our (the Prophets') property will not be inherited. Whatever we leave, is charity.)" Allah knows that Abu Bakr was true, pious, rightly guided and a follower of what was right. So, Abu Bakr assumed the responsibility of that property. When Abu Bakr died, I said: I am the successor of Allah's Messenger ﷺ and the successor of Abu Bakr. So I managed it as long as Allah allowed me to manage it. Then you both (`Ali and Al-`Abbas) came to talk to me, bearing the same claim and presenting the same case, asking for that property. I said to you: I am ready to hand over this property to you if you wish. I will do so on the condition that you will take a pledge before Allah's that you will manage it in the same way as Allah's Messenger ﷺ used to. So, both of you agreed and on that condition I handed it over to you. Now you come to me to render a different judgement over the property than the one I made before. By Allah, I will never give any decision other than what I have already given, until the Last Hour begins. If you are unable to manage it, then return it to me, and I will do the job on your behalf.," They recorded this from the Hadith of Az-Zuhri. Allah said,
كَى لاَ يَكُونَ دُولَةً بَيْنَ الاٌّغْنِيَآءِ مِنكُمْ
(in order that it may not become a fortune used by the rich among you.) means, `We made the expenditures for the Fai' like this, so that the wealth does not remain among the wealthy, who would spend it as they wish and desire and give none of it to the poor.'
Ordering Obedience of the Messenger in All Commands and Prohibitions
Allah the Exalted said,
وَمَآ ءَاتَـكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَـكُمْ عَنْهُ فَانتَهُواْ
(And whatsoever the Messenger gives you, take it; and whatsoever he forbids you, abstain (from it).) meaning, `whatever the Messenger commands you, then do it and whatever he forbids you, then avoid it. Surely, He only commands righteousness and forbids evil.' Imam Ahmad recorded that `Abdullah bin Mas`ud said, "Allah curses women who practice tattooing and those who get themselves tattooed, and the women who remove the hair from their eyebrows and faces and those who make artificial spaces between their teeth in order to look more beautiful, whereby changing Allah's creation." His statement reached a woman from Bani Asad called, Umm Ya`qub, who came to `Abdullah and said, "I have come to know that you have cursed such and such" He replied, "Why should I not curse those whom Allah's Messenger ﷺ has cursed and who are cursed in Allah's Book!" Umm Ya`qub said, "I have read the whole Qur'an, but did not find in it what you say." He said, "Verily, if you have read the Qur'an, you have found it. Didn't you read,
وَمَآ ءَاتَـكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَـكُمْ عَنْهُ فَانتَهُواْ
(And whatsoever the Messenger gives you take it and whatsoever he forbids you, you abstain (from it).)" She replied, "Yes, I did." He said, "Verily, Allah's Messenger ﷺ forbade such things. " "She said, "But I think that your wife does these things" He said, "Go and look at her." She went and watched her, but could not see anything in support of her claim. She went back to `Abdullah bin Mas`ud and said that she did not notice anything on his wife. On that he said, "If my wife was as you thought, I would not keep her with me." The Two Sahihs recorded this from the Hadith of Sufyan Ath-Thawri. As well as a Hadith of Abu Hurayrah, who said that the Messenger of Allah ﷺ said,
«إِذَا أَمَرْتُكُمْ بِأَمْرٍ فَائْتُوا مِنْهُ مَا اسْتَطَعْتُمْ، وَمَا نَهَيْتُكُمْ عَنْهُ فَاجْتَنِبُوه»
(When I order you to do something, then do as much as you can of it. If I forbid something for you, then shun it.) Allah's statement,
وَاتَّقُواْ اللَّهَ إِنَّ اللَّهَ شَدِيدُ آلْعِقَابِ
(Have Taqwa of Allah; verily, Allah is Severe in punishment.) means, fear Allah by obeying His orders and refraining from His prohibitions. Surely, Allah is severe in punishment for those who defy Him and reject and disobey His commands as well as, those who commit what He forbids and prohibits.
Yüce Allah’ın, Nadîr Oğulları'nın mallarından resulüne verdiği şeyler için siz ne at ve ne deve koşturdunuz ve size ne de bir meşakkat isabet etti. Fakat Allah, resulünü dilediğine hakim kılıp ona karşı üstün kılar. O, resulünü Nadîr Oğulları'na hakim kılıp onlara karşı üstün kılmış ve onların beldelerinin fethini savaşmaksızın nasip etmiştir. Allah’ın her şeye gücü yeter. Hiçbir şey O'nu aciz bırakamaz.
Le ricchezze dei villaggi che Allāh ha concesso al Suo Messaggero senza combattimenti sono di Allāh, ed Egli le concede a chi vuole, e sono proprietà del Messaggero e dei suoi parenti di Banī Hāshem e Banī Al-Muttalib, in cambio dell'elemosina che è stato loro proibito di ricevere, e di proprietà degli orfani, dei poveri e degli stranieri che hanno terminato i loro beni, in modo che la divisione dei beni non si limiti ai ricchi, escludendo i poveri. Se il Messaggero vi concede parte di questi bottini, accettate, o credenti, evitate ciò che vi ha proibito, e temete Allāh, obbedendo ai Suoi ordini e rispettando i Suoi divieti; in verità, la Sua punizione è durissima: temetela.
Whatever wealth of the people of the villages Allah favoured His Messenger with without a fight, is for Allah: He can give it to whoever He wishes; it is also for the Messenger to own; for his relatives from the Banū Hāshim and the Banū Al-Muṭṭalib in compensation for the charity they have been prevented from accepting; for the orphans; the needy and the foreigner whose ration has run out. This distribution is so that the wealth is not only confined to the rich rather than the poor. O believers! Whatever wealth of the Fay’ the Messenger gives you, take it, and whatever he does not allow you to take, then refrain from it. And be mindful of Allah by fulfilling His commands and refraining from the things He has not allowed. Indeed, Allah is severe in punishment, so fear His punishment.
Ang anumang ibiniyaya ni Allāh sa Sugo Niya mula sa mga yaman ng mga naninirahan sa mga pamayanan nang walang pakikipaglaban ay ukol kay Allāh – itinatalaga Niya ito para sa sinumang niloloob Niya – ukol sa Sugo bilang pagmamay-ari, ukol sa mga may pagkakaanak Niya kabilang sa liping Hāshim at liping Al-Muṭṭalib bilang pagtutumbas para sa kanila kapalit ng ipinagkait sa kanila mula sa kawanggawa, ukol sa mga ulila, ukol sa mga maralita, at ukol sa estrangherong naubusan ng panggugol nito upang hindi malimitahan ang pagpapalipat-lipat ng yaman sa mga mayaman bukod pa sa mga maralita. Ang anumang ibinigay sa inyo ng Sugo mula sa mga yaman na nakumpiska ay kunin ninyo, O mga mananampalataya, at ang anumang sinaway niya sa inyo ay tigilan ninyo. 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 matindi ang parusa kaya mag-ingat kayo sa parusa Niya.
Les biens des habitants des cités, qu’Allah à accordés à Son Messager sans combattre, appartiennent à Allah, qui en fait don à qui Il veut, le fait entrer en possession du Messager, de ses proches parmi les clans des Banû Hâchim et des Banû ‘AbdilMuṭṭalib afin de les dédommager pour l’aumône dont ils ont été privés( ), des orphelins, des pauvres et de l’étranger en rupture de ressources, afin que les richesses ne soient pas détenues seulement par les riches. Ce que vous donne le Messager du butin, prenez-le, ô croyants, et ce qu’il vous défend, délaissez-le. Et craignez Allah en vous conformant à Ses commandements et en renonçant à Ses interdits. Allah est dur en châtiment, prenez-y donc garde.
Yüce Allah’ın (fethedilen) kasaba halkından savaşmadan alınarak Peygamberine verdiği fey Allah'a aittir. Allah onu dilediği kimseye verir. Yine resule mülk olarak verir. Haşimoğulları'ndan ve Abdulmuttalip Oğulları'ndan olan akrabalarına verir. Bu, sadakadan men edilmeleri sebebi ile onlar için bir telafidir. Yine yetimler, fakirler, yolda kalmış ve nafakasını yitirmiş olan kimseler içindir. Bu; malların, sadece zengin olanlar arasında dönüp dolaşmaması ve fakirlere de verilmesi içindir. -Ey Müminler!- Resul -sallallahu aleyhi ve sellem- size fey mallarından ne verdiyse, onu alın ve sizi neyden sakındırmışsa ondan kaçının. Emirlerine itaat ederek ve yasaklarından kaçınarak Allah'tan korkun. Muhakkak ki Yüce Allah, cezalandırması çetin olandır. O'nun cezalandırmasından sakının.
La riqueza de la gente de las aldeas con las que Al-lah favoreció a Su Mensajero sin necesidad de combatir es para Al-lah: Él puede dársela a quien Él desee; es, además, para el Mensajero, para sus familiares del Banu Háshim y el Banu Al-Muttalib en compensación por la caridad que se les ha impedido aceptar; para los huérfanos, el necesitado y el extranjero cuyas provisiones se han agotado. Esta distribución es para que la riqueza no se limite únicamente a los ricos dejando de lado a los pobres. ¡Creyentes! Si el Mensajero les concede algo del botín, tómenlo, y de lo que no les permita tomar, absténganse. Por temor a Al-lah, obedezcan Sus órdenes y absténganse de las cosas que Él no ha permitido. Ciertamente, Al-lah es severo en el castigo, así que teman Su castigo.
Nguồn lợi phẩm mà Allah thu hồi cho Thiên Sứ của Ngài từ nguồn tài sản của những kẻ đa thần từ các thị trấn mà không cần đến cuộc chinh chiến là của Allah, đó là Ngài muốn ban cho ai tùy Ngài và Thiên Sứ của Ngài toàn quyền sở hữu. Và nguồn chiến lợi phẩm đó dành cho bà con ruột thịt của Thiên Sứ thuộc hai dòng con cháu Hashim và con cháu Al-Muttalib, bù đắp cho điều khoản rằng họ không được phép nhận tiền bố thí; dành cho các trẻ mồ côi (những đứa trẻ nghèo không cha); cho những người khó khăn (những người nghèo, những người có hoàn cảnh túng thiếu); và cho những người lỡ đường (những người gặp trắc trở khi đi xa nhà). Allah quy định như vậy vì không muốn nguồn tài sản đó rơi vào tay của những người giàu có mà bỏ mặc những người nghèo khổ và túng thiếu. Và những gì mà Thiên Sứ mang đến cho các ngươi từ nguồn tài sản thì các ngươi - hỡi những người có đức tin - hãy nhận lấy, cũng như những gì Y ra lệnh cho các ngươi thì các ngươi hãy thi hành, còn những gì mà Y cấm các ngươi thì các ngươi hãy từ bỏ và không được đến gần. Các ngươi hãy kính sợ Allah mà chấp hành mọi mệnh lệnh của Y, bởi quả thật, Allah rất nghiêm khắc trong việc trừng phạt những ai chống đối và trái nghịch mệnh lệnh của Y.
Plijen od stanovnika sela i gradova koji Allah Poslaniku Svome daruje bez borbe pripada Allahu koji određuje kome pripada i Poslaniku kao onome ko ga je osvojio i u posjed dobio, i bližnjima njegovim iz porodice Benu Hašim i Benu Muttalib, kao naknada zbog toga što ne uzimaju sadaku, i siročadi, i siromašnim, i putnicima namjernicima koji su izgubili imetak - da ne bi prelazio samo iz ruku u ruke bogataša vaših; ono što vam Poslanik da od plijena koji se uzme borbe, to prihvatite, a ono što vam zabrani - ostavite, i bojte se Allaha, čineći ono što je naredio i ostavljajući ono što je zabranio. Allah, zaista, žestoko kažnjava, pa se toga pripazite.
Commentary
The Concept of Fai' and its Law of Distribution
وَمَا أَفَاءَ اللَّـهُ عَلَىٰ رَسُولِهِ مِنْهُمْ (And whatever fai' [ left over property ] Allah has passed on to His Messenger from them, ...59:6). The word afa'a is derived from fai'un which means 'to return'. Thus the time of the afternoon when the shade of things returns to the east is referred to as fai'. The real ownership of the entire universe belongs to Allah. The ownership of things can be ascribed to human beings when Allah Himself declares them, through His Law, to be under the ownership of a human being. However, when people rebel against Allah, indulging in disbelief and shirk, their lives and properties are confiscated through properly constituted Authority and their ownership return to the Real Owner, Allah. From this point of view, all properties acquired from the unbelievers should be called fai'. However, the sacred Law of Shari` ah draws a distinction between the terms ghanimah [ spoils ] and fai'. The former refers to a property which is acquired from non-Muslims through active armed struggle, as in [ 8:41] وَاعْلَمُوا أَنَّمَا غَنِمْتُم مِّن شَيْءٍ (And know that whatever spoils you receive...). However, the word 'fai' refers to a property acquired without resorting to an actual fight, (like in a state of peaceful surrender.) These two terms have been used to set down rules of these two types in the Holy Qur'an. Surah Al-Anfal dealt with injunctions relating to ghanimah or spoils, which is acquired from non-Muslims in the wake of armed struggle. The present Surah takes up the subject of fai' and the law of its distribution. The term fai' includes any property or wealth which the non-Muslims might leave behind and run away, or make over to the Muslim Authority willingly or with consent like Khiraj, jizyah or commercial duty.
مَّا أَفَاءَ اللَّـهُ عَلَىٰ رَسُولِهِ مِنْ أَهْلِ الْقُرَىٰ (Whatever fai' Allah has passed on to His Messenger ﷺ from the people of the towns... 59:7). The phrase ahl ul-qura or 'the people of the towns' refers to the Jewish tribes like Banu Nadir and Banu Quraizah whose wealth and property were obtained without armed struggle. The laws pertaining to the distribution of the two types of spoils are different. Unlike ghanimah [ spoils of war ], fai' is not distributed among the mujahidin (participants in fighting). The Holy Prophet ﷺ is granted full authority to give as much as he likes to whomsoever he likes or to retain for himself at his discretion. However, a few classes of beneficiaries have been clearly defined. The fai' must be distributed among the defined five classes.
The foregoing verses set down the rules pertaining to fai', its beneficiaries and its method of distribution. Some details are available at the beginning of Surah Al-Anfal in Volume 4 of Ma` ariful Qur'an, pages 148-151 and more details of the injunctions are available in the same volume on pages 221-229, under verse 41. It needs to be borne in mind that the wordings of Surah Al-Anfal regarding Khums [ 1/5th ] of ghanimah is almost identical to the wordings of fai' mentioned in the present verse. Let us compare: 8:41 reads: وَاعْلَمُوا أَنَّمَا غَنِمْتُم مِّن شَيْءٍ فَأَنَّ لِلَّـهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ (And know that whatever spoils you receive, its one-fifth is for Allah and His Messenger and for kinsmen and orphans and the needy and the wayfarer... 8:41). Verse [ 7] of the present Surah reads as above which means: "Whatever fai' Allah has passed on to His Messenger from the people of the towns is for Allah and for His Messenger ﷺ ، and for kinsmen and orphans and the needy and the wayfarer....59:7). In both these verses, six classes of beneficiaries are mentioned: Allah, the Messenger, kinsmen, orphans, the needy and the wayfarer. It is all too clear that Allah is the Real Owner and Master of this world, the next world and the entire creation. The name of Allah in relation to the shares has been mentioned by way of blessing or benediction, because the wealth or property thus associated with Allah's name attains honour and distinction. It also points to the permissibility and purity of the wealth. This is the view of Sayyidna Hasan Al-Basri, Qatadah, ` Ata', Ibrahim, Sha'bi رحمۃ اللہ علیہم and the commentators in general. [ Mazhari ]
In the commentary of Surah Al-Anfal, it was fully and exhaustively explained how wealth attains honour and distinction by the mention of Allah's name which, in brief, amounts to the following: The prophets are not allowed to avail of Sadaqat or charities, even though they are derived from the pure wealth of the Muslims. The question might arise how the ghanimah and fai' are made lawful for the Holy Prophet ﷺ ، while they are derived from the infidels? By mentioning Allah's name at the beginning of the verse, this doubt has been removed. The point is that Allah is the real owner of the entire universe. Human beings come to own certain things when Allah by His own grace declares for them to pass into human ownership. However, when a certain segment of human beings rebels against Allah, Jihad is waged against them by Allah's command, which means that, during the war, their lives and properties are no longer sacred. In this way, all their wealth is confiscated in the name of the Authority in command. The confiscated properties are named ghanimah, spoils or war booty - which goes out of the ownership of disbelievers and gets itself deposited separately as being under the ownership of Allah alone. And as stated earlier, the word fai' contains the meaning of 'return' and the wealth is so called because its ownership is restored to the original owner, Allah. No human being has any entitlement to it. The beneficiaries who will receive a share of it will receive it direct from Allah, and therefore it will be lawful and pure like water and self-growing grass which are direct Divine gift, lawful and pure.
In short, the mention of Allah's name in this context points to the fact that the entire wealth belongs to Allah, and it is granted to the beneficiaries on His behalf. It is no sadaqah or khairat [ charity ].
This leaves us with five classes of beneficiaries: [ 1] The Messenger ﷺ ; [ 2] kinsmen; [ 3] orphans; [ 4] the needy; and [ 5] the wayfarer. The same five classes of beneficiaries of khums [ 1/5th ] were determined in [ 8:41] and now the same classes of beneficiaries are determined for fai' property. The rules relating to both ghanimah and fai' properties are identical: They are in full authority of the Messenger of Allah ﷺ ، and after him in the authority of the Caliphs. The Authority may retain them for the benefit of Muslims in general, or they may deposit them in bait-ul-mal [ public treasury ] and do not grant anything to anyone, or they may distribute them. If it is decided to be distributed, it must be done within the five classes defined. [ Qurtubi ]
Companions shows that fai' property was in the Authority of the Holy Prophet ﷺ during his time, and was left to his discretion. He may disburse it as he deemed fit. After him, his Caliphs controlled it and disbursed it according to their best judgment.
After the demise of the Messenger of Allah ﷺ ، his share of the booty fell into disuse. The word 'Kinsmen' in the verse means the kinsmen of the Holy Prophet ﷺ . There were two reasons why they were granted a share from this booty: Firstly, because they helped the Holy Messenger ﷺ and supported him in his Islamic activities. Therefore, even the rich kinsmen of the Holy Prophet ﷺ used to be granted a share from the booty. [ 2] Sadaqah [ charity ] was unlawful for the Holy Prophet's ﷺ kinsmen. Therefore, the poor and needy relatives of the Holy Prophet ﷺ used to be granted a share from the fai' rather than from the Sadaqah [ charity ]. After the demise of the Holy Prophet ﷺ ، helping and supporting him came to an end. The first reason no longer existed. Therefore, the share from the fai' of the rich relatives fell into disuse like that of the Holy Prophet ﷺ . However, the poor and the needy relatives continued to receive their share from the fai' on account of poverty and need. Priority was given to the poor and needy relatives of Allah's Messenger ﷺ over other poor and needy people. [ Hidayah ]. See Ma’ ariful Qur’ an, Vol. 4/pp 228-229.
كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنكُمْ (...so that it may not circulate only between the rich among you 59:7). The word dulatah refers to the 'wealth or good fortune that exchange hands'. [ Qurtubi ] The verse means that Allah has determined the heads of expenditure for the fai' in this way so that the wealth does not circulate among the wealthy, who would spend it as they wish and desire and give none of it to the poor. The verse is aimed at abolishing an old practice of the Days of Ignorance where the circulation of such wealth used to remain confined to the privileged and propertied class or caste. The poorer segment of the society had no entitlement to the wealth of the nation.
Effective Measures taken by Islam against concentration of wealth
Allah is the creator, cherisher and sustainer of the universe. He knows the human needs. All human beings, whether believers or non-believers, whether lineally rich or poor, are equal in the sight of Allah. Allah has to a very large extent kept the distribution of man's natural and basic needs in His own Hands, so that every class, every region, every weak and strong people might be able to benefit equally. Allah has, through His consummate wisdom, kept all such needs beyond man's personal domination. No human being dare take possession of these things personally. Air, wind, atmosphere, the Sun, the Moon, the light of the stars and planets, the rain-laden clouds - all these things are such without which no human can survive for a moment. Allah, the Almighty, has declared all natural resources a public endowment for all. Not even the greatest of sovereign authorities, by virtue of their ruling powers, can ever monopolize or take possession of them. Allah's creation avails of them equally everywhere.
The second category of necessities of life is what the earth produces, as for instance water and other food-stuff. This is not commonly available. However, Islamic law has declared hills and mountains, unpopulated jungles and natural springs as public endowments. However, legitimate right of ownership of some parts of the earth are allowed under special laws to specific human beings. Some people illegitimately grab the land, but naturally even the greatest capitalist cannot derive benefit from the land without the help of the poor, the farmers or the laborers. Thus despite a sort of ownership of it, he is forced to give shares to other powerless and the indigent.
The third category is gold, silver and money, which do not fall under the basic and natural necessities of life. But Allah has made them the means of acquiring all essentials of life. People who mine gold and silver from the ground become their owners subject to certain rules. The right of their ownership is transferred in various ways to other people. If they are widely distributed and are in easy circulation in human society, no individual will go without food and clothing. But what happens in our days is that the greedy people want to benefit from the wealth to the exclusion of others. This led to miserliness and greed which, in turn, led to some old and some new systems of monopolization and concentration of wealth. As a result, people's wealth concentrated in the hands of a few capitalists and people at the helm of affairs. The rest of the population who were poor and indigent had to suffer, because they were deprived of their share in the nation's wealth. This economic situation, as a reaction, gave birth to such unreasonable economic systems as communism and socialism.
Islamic economic system, on the one hand, shows the highest respect to individual property rights, in that an individual's lawful property is as sacred and inviolable as human life itself, and human life is as sacred and inviolable as the House of Allah. Its violation has been most strongly prohibited. On the other hand, if a hand filches or steals it, it is, under penal law, amputated. In the third place, all such doors have been shut, through which a particular individual or group of individuals might monopolize it and deprive the general public.
The unjust and unbalanced way of acquisition of wealth, such as by usury, speculation, gambling and betting, allows wealth to concentrate and circulate in the hands of a few individuals. Islam has declared all such gains as unlawful and cut at the root of all such transactions in trade and tenancy that are based on unlawful practices. Wealth that is gained through lawful means has specific ways of spending: The needy and the indigent are shareholders in the wealth in the form of Zakah, ` Ushr, Sadaqat-ul-Fitr [ Id charity ], various forms of expiation and so on. The surplus wealth may be given away in voluntary charity. If a man leaves behind assets at the time of his death, Divine wisdom has set down specific rules according to which it must be distributed. The shareholders in the assets are the relatives of the deceased, the principle in this case being al-'aqrab- fal-'aqrab, that is 'relatives in order of relationship'. In other words, Islamic law of succession is based on blood relationship; the nearer in degree to the deceased excludes the more remote. The needy in general have not been made the shareholders, because if that were the case, the dying person would have felt the need to spend his assets anyhow, rightly or wrongly, before his death. When he sees only his near and dear ones receiving, this urge does not develop in his heart.
This means of acquiring wealth blocks the way to monopolization. The second means of acquiring wealth is war and jihad. The gains made in this way are distributed according to the Islamic rules. Some of them have been set down in Surah Al-Anfal and others in this Surah. How unwise and short-sighted are those people who give up Islam's balanced system of economics based on justice, fair-play and compassion, and innovate new systems of wealth distribution, which are unjust and unbalanced, and disturb world peace?
وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا وَاتَّقُوا اللَّـهَ (...Whatever the Messenger gives you, take it; and whatever thing he forbids you, abstain [ from it ]. And fear Allah....59:7). This verse is in connection with fai' property, and it purports to say that Allah has set down the beneficiaries of this property. However, the question which beneficiary will receive how much have been left to the discretion of the Holy Prophet ﷺ . Therefore, the Muslims are advised to happily accept the amount the Holy Prophet ﷺ grants them, and they should not be anxious to receive what he has not given to them. This has been further emphasized by the injunction all (Fear Allah). If anyone collects under false pretext more than what he is granted, Allah is fully aware and will punish him.
The Messenger's Command is Binding like the Qur’ anic Command
Although the verse was revealed in connection with fai', its words are general. They are not specific to wealth. They cover all the commands as well. Hence, the generalized meaning of the verse is that whatever the Holy Prophet ﷺ gives to a person, be it wealth, any other grant or any command, the people must show their willingness to accept it. And whatever he forbids them, they should stay away from it.
Many of the Companions took the generalized sense of the verse, and on the basis of it, they took the Holy Prophet's ﷺ commandment as binding as the Qur'anic commandment. Qurtubi said that in this verse the antonym of ata [ gives ] is naha [ forbids ]. This shows that the verb ata [ gives ] is used in the sense of amara [ commands ] which is the direct antonym of naha [ forbids ]. The Qur'an, instead of using the direct opposite of naha [ forbids ] which is amara [ commands ], employed the verb ` ata [ gives ] presumably to embrace the context of the subject-matter where the verse occurs, that is, the disbursement of fai' property.
Sayyidna ` Abdullah Ibn Masud ؓ once saw a person in the state of ihram wearing sewn clothes (which is impermissible in that state). He asked him to take off the clothes. The person asked him to recite a Qur'anic verse in support of his claim that a pilgrim is prohibited to put on a sewn garb. Sayyidna ` Abdullan Ibn Masud ؓ recited this very verse آتَاكُمُ الرَّسُولُ فَخُذُوهُ (Whatever the Messenger gives you, take it....".
Imam Shafi` i (رح) once said to his congregation: (Ask whatever question you wish, and I will answer from the Qur'an.) A person said that a pilgrim killed a wasp in the state of ihram and asked: "What is the rule about it?" Imam Shafi` i (رح) recited this verse of the Qur'an مَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ. (Whatever the Messenger gives you, take it...." and coupled it with a Tradition which gives the injunction relating to the killing of a wasp. [ Qurtubi ].
لِلْفُقَرَاءِ الْمُهَاجِرِينَ ([ And fai' is especially ] for the poor emigrants...[ 59:8] ". The few verses from here till the end of the section describe the poor emigrants (muhajirin), helpers (Ansar) and the general members of Ummah that were yet to come in this world. Grammatically, the prepositional phrase 'for the emigrants' is a complement to the prepositional phrase 'for the kinsmen' occurring in verse [ 7] [ Mazhari ]. What this verse purports to say is that although the beneficiaries of fai' are orphans, the needy and the wayfarers as mentioned in the preceding verse, priority and precedence will be given to those whose service to religion, personal qualities and religious perfection are well- known.
Priority should be given to the Indigent Righteous and Religious Scholars serving the Cause of Islam when distributing Charity
This shows that although charities, especially fai' are meant to fulfill the needs of the indigent Muslims in general, the righteous, especially students and learned scholars serving the cause of religion should be given priority over all others. This is the reason why Islamic governments gave allowance from the fai' fund to learned scholars, muftis and judges for serving the cause of education, propagation of Islam and reform of human beings, because these verses establish two categories of the noble Companions. Under the first category fall the emigrants who in the very first instance made great sacrifices for Islam and the Messenger of Allah ﷺ . They endured great hardships, and eventually bid farewell to their wealth and property, to their land and country, and to their relatives and the near and dear ones, and emigrated to Madinah. Under the second category fall the Ansar, the natives of Madinah who helped the emigrants and cooperated with them. They invited the Messenger of Allah and with him the emigrants and thus caused the whole world around them to stand in their opposition. Their hospitality is unparalleled in the annals of the nations of the world. After these two major categories, comes a third category which comprises those people who embraced Islam after the blessed Companions and followed their footsteps closely. The last category embraces all Muslims who will follow until the Last Hour. The three categories are discussed below, in succession.
Harta fai dari penduduk negeri yang diberikan oleh Allah kepada Rasul-Nya tanpa didahului dengan peperangan, maka itu untuk Allah yang diberikan kepada yang dikehendaki-Nya, untuk Rasul miliki, untuk kerabat beliau dari Bani Hasyim dan Bani al-Muṭṭalib sebagai ganti karena mereka tidak boleh menerima sedekah, untuk anak-anak yatim, untuk orang-orang fakir, dan untuk orang asing (musafir) yang kehabisan bekal, agar harta itu tidak hanya berputar di antara orang-orang kaya saja tanpa melibatkan orang-orang fakir. Apa yang diberikan oleh Rasul kepada kalian dari harta fai itu maka terimalah -wahai orang-orang yang beriman- dan apa saja yang dilarang oleh Rasul terhadap kalian maka tinggalkanlah. Bertakwalah kalian kepada Allah dengan menjalankan segala perintah-Nya dan menjauhi segala larangan-Nya. Sesungguhnya Allah Mahakeras siksa-Nya, sebab itu berhati-hatilah terhadap siksa-Nya.
Dio ovog imetka daje se i siromašnim muhadžirima koji su se iselili na Allahovom putu i koji su pod prisilom ostavili svoje imetke i djecu, nadajući se Allahovoj opskrbi na ovome svijetu i zadovoljstvu na onome, te koji su pored toga pomagali Allaha i Poslanika boreći se na Allahovom putu. Oni su koji imaju ova svojstva su istinski i pravi vjernici.
Una parte de esta riqueza se gastará en los necesitados que emigraron en el camino de Al-lah y se vieron obligados a abandonar su riqueza y su familia, con la esperanza de que Al-lah les concediera Su gracia al sustentarlos en este mundo y al complacerse con ellos en el Más Allá. También porque ayudaron a Al-lah y a Su Mensajero luchando por Su causa. Ellos son los que verdaderamente están firmes fundamentados en la fe.
Those Who deserve the Fai'; and the Virtues of the Muhajirin and Al-Ansar
Allah states the categories of needy people who also deserve a part of the Fai',
الَّذِينَ أُخْرِجُواْ مِن دِيَـرِهِمْ وَأَمْوَلِهِمْ يَبْتَغُونَ فَضْلاً مِّنَ اللَّهِ وَرِضْوَناً
(who were expelled from their homes and their property, seeking bounties from Allah and (His) good pleasure,) meaning, departed their homes and defied their people, seeking the acceptance of Allah and His favor,
وَيَنصُرُونَ اللَّهَ وَرَسُولَهُ أُوْلَـئِكَ هُمُ الصَّـدِقُونَ
(and helping Allah and His Messenger. Such are indeed the truthful.) meaning, `they are those who were truthful in statement and deed, and they are the chiefs of the Muhajirin.' Allah the Exalted praised the Ansar next and emphasized their virtue, status and honor, preferring to give to others over themselves, even though they were in need, and not feeling enviousness. Allah the Exalted said,
وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالإِيمَـنَ مِن قَبْلِهِمْ
(And (it is also for) those who, before them, had homes and had adopted the faith,) referring to those who resided in the city to which the migration occurred, before the emigrants arrived at it, and who embraced the faith before many of the emigrants. `Umar said, "I recommend the Khalifah, who will come after me, to know the rights and virtues of the foremost Muhajirin and to preserve their honor. I also recommend him to be kind to the Ansar, those who resided in the city of Hijrah and embraced the faith beforehand, that he accepts the good that comes from those who do good among them and forgives those among them who commit errors." Al-Bukhari collected this Hadith. Allah said,
يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ
(love those who emigrate to them,) indicates that they, on account of their generosity and honorable conduct, loved those who emigrated to them and comforted them with their wealth. Imam Ahmad recorded that Anas said, "The Muhajirin said, `O Allah's Messenger! We have never met people like those whom we emigrated to; comforting us in times of scarcity and giving us with a good heart in times of abundance. They have sufficed for us and shared their wealth with us so much so, that we feared that they might earn the whole reward instead of us.' He said,
«لَا، مَا أَثْنَيْتُمْ عَلَيْهِمْ وَدَعَوْتُمُ اللهَ لَهُم»
(No they won't, as long you thanked them for what they did and invoked Allah for them.)" I have not seen this version in the other books. Al-Bukhari recorded that Yahya bin Sa`id heard Anas bin Malik, when he went with him to Al-Walid, saying, "The Prophet called Ansar to divide Al-Bahrayn among them. The Ansar said, `Not until you give a similar portion to our emigrant brothers.' He said,
«إِمَّا لَا، فَاصْبِرُوا حَتْى تَلْقَوْنِي، فَإِنَّهُ سَيُصِيبُكُمْ بَعْدِي أَثَرَة»
(Perhaps, no; but you will soon see people giving preference to others, so remain patient until you meet me (on the Day of Resurrection).)" Al-Bukhari was alone with this version. He also recorded that Abu Hurayrah said, "The Ansar said (to the Prophet ), `Distribute our date-palms between us and our emigrant brothers.' He replied, `No.' The Ansar said (to the emigrants), `Look tend to the trees and share the fruits with us.' The emigrants said, `We hear and obey."' Al-Bukhari, but not Muslim, recorded it.
The Ansar never envied the Muhajirin
Allah said,
وَلاَ يَجِدُونَ فِى صُدُورِهِمْ حَاجَةً مِّمَّآ أُوتُواْ
(and have no jealousy in their breasts for that which they have been given,) meaning, the Ansar did not have any envy for the Muhajirin because of the better status, rank, or more exalted grade that Allah gave the Muhajirin above them. Allah's statement,
مِّمَّآ أُوتُواْ
(that which they have been given,) refers to what the Muhajirin were favored with, according to Qatadah and Ibn Zayd.
Selflessness of the Ansar
Allah said,
وَيُؤْثِرُونَ عَلَى أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ
(and give them preference over themselves even though they were in need of that.) meaning, they preferred giving to the needy rather than attending to their own needs, and began by giving the people before their own selves, even though they too were in need. An authentic Hadith stated that the Messenger of Allah ﷺ said,
«أَفْضَلُ الصَّدَقَةِ جُهْدُ الْمُقِل»
(The best charity is that given when one is in need and struggling.) This exalted rank is better than the rank of those whom Allah described in His statements,
وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ
(And they give food, inspite of their love for it.)(76:8), and,
وَءَاتَى الْمَالَ عَلَى حُبِّهِ
(And gives his wealth, in spite of love for it.)(2:177) The latter give charity even though they love the wealth they give, not that they really need it, nor that it is necessary for them to keep it. The former prefer others to themselves even though they are in need and have a necessity for what they spend in charity. Abu Bakr As-Siddiq gave away all his wealth in charity and Allah's Messenger ﷺ asked him,
«مَا أَبْقَيْتَ لِأَهْلِكَ؟»
(What did you keep for your family,) and he said, "I kept for them Allah and His Messenger." `Ikrimah (bin Abi Jahl) and two other wounded fighters were offered water when they were injured during the battle of Al-Yarmuk, and each one of them said that the sip of water should be given to another of the three wounded men. They did so even though they were badly injured and craving water. When the water reached the third man, he and the other two died and none of them drank any of the water! May Allah be pleased with them and make them pleased with Him. Al-Bukhari recorded that Abu Hurayrah said, "A man came to the Prophet and said, `O Allah's Messenger! Poverty has stuck me.' The Prophet sent a messenger to his wives (to bring something for that man to eat) but they said that they had nothing. Then Allah's Messenger ﷺ said,
«أَلَا رَجُلٌ يُضَيِّفُ هَذَا، اللَّيْلَةَ، رَحِمَهُ الله»
(Who will invite this person or entertain him as a guest tonight; may Allah grant His mercy to him who does so) An Ansari man said, `I, O Allah's Messenger!' So he took him to his wife and said to her, `Entertain the guest of Allah's Messenger ﷺ generously.' She said, `By Allah ! We have nothing except the meal for my children.' He said, `Let your children sleep if they ask for supper. Then turn off the lamp and we go to bed tonight while hungry.' She did what he asked her to do. In the morning the Ansari went to Allah's Messenger ﷺ who said,
«لَقَدْ عَجِبَ اللهُ عَزَّ وَجَلَّ أَوْ ضَحِكَ مِنْ فُلَانٍ وَفُلَانَة»
(Allah wondered (favorably) or laughed at the action of so-and-so and his wife.) Then Allah revealed,
وَيُؤْثِرُونَ عَلَى أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ
(and they give them preference over themselves even though they were in need of that). " Al-Bukhari recorded this Hadith in another part of his Sahih. Muslim, At-Tirmidhi, An-Nasa'i collected this Hadith. In another narration for this Hadith, the Companion's name was mentioined, it was Abu Talhah Al-Ansari, may Allah be pleased with him. Allah said,
وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ
(And whosoever is saved from his own greed, such are they who will be the successful.) indicating that those who are saved from being stingy, then they have earned success and a good achievement. Imam Ahmad recorded that Jabir bin `Abdullah said that the Messenger of Allah ﷺ said,
«إِيَّاكُمْ وَالظُّلْمَ، فَإِنَّ الظُّلْمَ ظُلُمَاتٌ يَوْمَ الْقِيَامَةِ، وَاتَّقُوا الشُّحَّ، فَإِنَّ الشُّحَّ أَهْلَكَ مَنْ كَانَ قَبْلَكُمْ، حَمَلَهُمْ عَلى أَنْ سَفَكُوا دِمَاءَهُمْ وَاسْتَحَلُّوا مَحَارِمَهُم»
(Be on your guard against committing oppression, for oppression is a darkness on the Day of Resurrection. Be on your guard against being stingy, for being stingy is what destroyed those who were before you. It made them shed blood and make lawful what was unlawful for them.) Muslim collected this Hadith. Ibn Abi Hatim recorded that Al-Aswad bin Hilal said that a man said to `Abdullah (bin Mas`ud),"O Abu `Abdur-Rahman! I fear that I have earned destruction for myself." `Abdullah asked him what the matter was and he said, "I hear Allah's saying,
وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ
(And whosoever is saved from his own greed, such are they who will be the successful.) and I am somewhat a miser who barely gives away anything." `Abdullah said, "That is not the greed Allah mentioned in the Qur'an, which pertains to illegally consuming your brother's wealth. What you have is miserliness, and it is an evil thing indeed to be a miser." Allah said,
وَالَّذِينَ جَآءُوا مِن بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلإِخْوَنِنَا الَّذِينَ سَبَقُونَا بِالإَيمَـنِ وَلاَ تَجْعَلْ فِى قُلُوبِنَا غِلاًّ لِّلَّذِينَ ءَامَنُواْ رَبَّنَآ إِنَّكَ رَءُوفٌ رَّحِيمٌ
(And those who came after them say: "Our Lord! Forgive us and our brethren who have preceded us in faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.) This is the third type of believers whose poor most deserve to receive a part of the Fai'. These three types are the Muhajirin, the Ansar and those who followed their righteous lead with excellence. Allah said in another Ayah,
وَالسَّـبِقُونَ الاٌّوَّلُونَ مِنَ الْمُهَـجِرِينَ وَالأَنْصَـرِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِىَ اللَّهُ عَنْهُمْ وَرَضُواْ عَنْهُ
(And of the foremost to embrace Islam of the Muhajirin and the Ansar and also those who followed them exactly, Allah is well-pleased with them as they are well-pleased with Him.)(9:100) The third type are those who followed the Muhajirin and Ansar in their good works, beautiful attributes and who invoke Allah for them in public and secret. This is why Allah the Exalted said in this honorable Ayah,
وَالَّذِينَ جَآءُوا مِن بَعْدِهِمْ يَقُولُونَ
(And those who came after them say), meaning, the statement that they utter is,
رَبَّنَا اغْفِرْ لَنَا وَلإِخْوَنِنَا الَّذِينَ سَبَقُونَا بِالإَيمَـنِ وَلاَ تَجْعَلْ فِى قُلُوبِنَا غِلاًّ
(Our Lord! Forgive us and our brethren who have preceded us in faith, and put not in our hearts any hatred), meaning, rage or envy,
لِّلَّذِينَ ءَامَنُواْ رَبَّنَآ إِنَّكَ رَءُوفٌ رَّحِيمٌ
(against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.) Indeed, it is a beautiful way that Imam Malik used this honorable Ayah to declare that the Rafidah who curse the Companions do not have a share in the Fai' money, because they do not have the good quality of those whom Allah has described here that they say,
رَبَّنَا اغْفِرْ لَنَا وَلإِخْوَنِنَا الَّذِينَ سَبَقُونَا بِالإَيمَـنِ وَلاَ تَجْعَلْ فِى قُلُوبِنَا غِلاًّ لِّلَّذِينَ ءَامَنُواْ رَبَّنَآ إِنَّكَ رَءُوفٌ رَّحِيمٌ
(Our Lord! Forgive us and our brethren who have preceded us in faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.) Ibn Abi Hatim recorded that `A'ishah said, "They were commanded to invoke Allah to forgive them, but instead, they cursed them!" She then recited this Ayah,
وَالَّذِينَ جَآءُوا مِن بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلإِخْوَنِنَا الَّذِينَ سَبَقُونَا بِالإَيمَـنِ
(And those who came after them say: "Our Lord! Forgive us and our brethren who have preceded us in faith, and put not in our hearts any hatred against those who have believed.")
Sebagian dari harta ini disalurkan untuk orang-orang fakir yang berhijrah di jalan Allah yang dipaksa untuk meninggalkan harta dan anak-anak mereka karena mengharapkan Allah memberikan karunia-Nya kepada mereka berupa rezeki di dunia dan keridaan di akhirat dan mereka menolong Allah dan menolong Rasul-Nya dengan berjihad di jalan Allah. Orang-orang yang mempunyai kriteria semacam itu adalah orang-orang yang benar-benar mendalam imannya.
The Merits of al-Muhajirin [ The Emigrants ]
لِلْفُقَرَاءِ الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِن دِيَارِهِمْ وَأَمْوَالِهِمْ يَبْتَغُونَ فَضْلًا مِّنَ اللَّـهِ وَرِضْوَانًا وَيَنصُرُونَ اللَّـهَ وَرَسُولَهُ ۚ أُولَـٰئِكَ هُمُ الصَّادِقُونَ
([ And fai' is especially ] for the poor emigrants who were expelled from their homes and properties, while they were seeking the grace of Allah and (His) pleasure, and were helping Allah and His Messenger. They are the truthful.... 59:8)
This verse describes all the characteristics of the emigrants. The first of them is that they were driven from their homes and wealth, that is to say, their only crime was that they had embraced Islam and supported the Messenger of Allah ﷺ ، as a result of which the pagans of Makkah persecuted them, so much so that they had to abandon their hearths and homes and emigrate to Madinah. Some of them had to tie stones to their stomach on account of unbearable hunger, and others used to protect themselves against cold by digging holes in the ground, because they did not have clothes to save them from the chill of winter. [ Mazhari, Qurtubi ]
An Important Issue: The rule about the control of unbelievers over the wealth and property of the Muslims
This verse describes the emigrants as poor, whereas a faqir [ poor ] in Islamic law refers to a person who has no property whatever, or a person who possesses a little property, but is poor because he does not possess the minimum amount of property constituting nisab of Zakah. However, most of the emigrants were rich, wealthy and affluent while they were in Makkah. Even after migration, if the wealth had remained in their ownership, it would be inappropriate to refer to them as 'poor' because they had nisab of Zakah. But the Qur'an refers to them as 'poor' and thus points out that the wealth and property which they had left behind in Makkah, and the pagans subsequently took possession of them, became the property of the pagans and the Muslims lost its ownership.
Therefore, Imams Abu Hanifah and Malik رحمۃ اللہ علیہما ruled that if Muslims abandon their homes and possessions and migrate to some other land, and the non-believers take control of their abandoned homes and property, the ownership passes into their hands and Muslims lose ownership. Similarly, if - God forbid! - the unbelievers conquer an Islamic country, usurping Muslim property and wealth, then after having full control over it, they are deemed as owners of that property. Consequently, their transactions of sale and purchase of such properties are recognized in Shari` ah. Mazhari has, on this occasion in his commentary, cited all the relevant Traditions supporting this view.
The second characteristic of the emigrants is described thus: يَبْتَغُونَ فَضْلًا مِّنَ اللَّـهِ وَرِضْوَانًا (...seeking the grace of Allah and [ His ] pleasure...59:8). When they embraced Islam, abandoned their country and wealth and migrated, they did not have any ulterior motive. They did all this only to seek Divine favour and gain His good pleasure. This indicates their perfect sincerity. The word fadl [ bounty, grace ] is normally used for worldly blessings and ridwan [ good pleasure ] for blessings of the Hereafter. From this viewpoint, the verse purports to describe that the emigrants gave up all their previous means of luxury, such as their hearths and homes, and now they were in quest of their worldly needs and the blessings of the Hereafter in the shade of Islam. Their objective was to seek the necessities of worldly life under the banner of Allah's and His Messenger's efficacious grace.
The third characteristic of the emigrants is described thus: وَيَنصُرُونَ اللَّـهَ وَرَسُولَهُ (...and were helping Allah and His Messenger...59:8). The phrase 'help Allah' means to help His religion, for which they made tremendous and amazing self-sacrifices.
The fourth characteristic of the emigrants is described thus: أُولَـٰئِكَ هُمُ الصَّادِقُونَ (... They are the truthful...59:8). That is, such people are sincerely true in words and deeds. The covenant they made with Allah and His Messenger by reciting the kalimah, they duly fulfilled it and proved themselves to be true about it. This verse candidly testifies to the truthfulness of all emigrant Companions. Anyone calling any of them a 'liar' cannot be a Muslim, because he is rejecting this verse. God forbid! Rawafid call these Companions 'hypocrites'. This is a clear rejection of the verse. The Messenger of Allah ﷺ held the emigrant Companions ؓ in such high esteem that when he prayed to Allah, he would supplicate through their wasilah. [ as transmitted by Al-Baghawi and Mazhari ].
When the enemy have fled after defeat, their possessions are considered spoils of war (ghanimah). Sometimes the enemy retreats without fighting. On such occasions the booty acquired is described as abandoned property (fay’). As for the spoils of war, after a fifth part has been taken out, all of the remaining portion is the share of the army. While all the abandoned property in the case of Fay belongs to the Islamic government and is to be spent in the public interest. It is the intention of Islam that wealth should not remain restricted to a particular class but should reach every class. In Islam, there is no concept of economy controlled by the State. However, its economic rules are so framed that wealth should not be concentrated, but should keep circulating in all groups.
E che parte di questi beni venga elargita ai poveri emigrati per la causa di Allāh, coloro che sono stati obbligati ad abbandonare i loro beni e i loro figli, nella speranza che Allāh conceda loro sostentamento, in vita, e che sia compiaciuto di loro nell'Aldilà, e che sostengono Allāh, e che sostengono il Suo Messaggero nella Lotta per la causa di Allāh. Coloro che possiedono tali caratteristiche sono realmente saldi nella fede.
Trong nguồn lợi phẩm thu được cũng có phần của những người nghèo thuộc những người Muhajir (những người từ Makkah dời cư đến Madinah) bởi vì họ đã bị những kẻ vô đức tin ở Makkah trục xuất rời bỏ nhà cửa của họ, họ đã bỏ lại tài sản và của cải vì muốn tìm ân phúc của Allah ở đời này và ở Đời Sau, và họ cũng đã tận tâm tận sức ủng hộ tôn giáo của Allah và đã cùng Thiên Sứ của Ngài chinh chiến cho con đường chính nghĩa của Ngài. Họ thực sự là những người chân thật trong lời nói và hành động.
A part of this wealth will be spent on the needy who migrated in the path of Allah and were forced to leave their wealth and offspring, hoping that Allah will confer His grace upon them by providing for them in the world and by becoming pleased with them in the afterlife. They also help Allah and His Messenger by striving in the path of Allah. they are the ones who are truly firmly grounded in faith.
Naglalaan ng isang bahagi mula sa yamang ito para sa mga maralitang lumikas sa landas ni Allāh, na mga pinuwersa sa pag-iwan ng mga yaman nila at mga anak nila habang umaasa na magmabuting-loob si Allāh sa kanila sa pamamagitan ng pagtustos sa Mundo at sa pamamagitan ng pagkalugod sa Kabilang-buhay. Nag-aadya sila kay Allāh at nag-aadya sila sa Sugo Niya sa pamamagitan ng pakikibaka sa landas ni Allāh. Ang mga nailarawang iyon sa mga katangiang iyon ay ang mga nagpakalalim sa kaalaman nang totohanan.
Bu mallardan bir kısmı Allah yolunda mallarını ve evlatlarını terk etmeye mecbur kılınmış, Allah'tan dünyada rızık ve ahirette rıza dileyen, Allah yolunda cihat ile Allah'ın dinine ve Peygamberine yardım eden fakir muhacirlerindir. İşte gerçekten imanda kararlı ve sağlam olanlar bu sıfatlar ile sıfatlanmış olanlardır.
Une part de ces richesses sont dépensées au profit des pauvres qui ont migré pour la cause d’Allah et ont été contraints de délaisser leurs biens et leurs progénitures, espérant qu’Allah leur fasse la faveur d’une subsistance et leur accorde Son agrément dans le bas monde, et qui font triompher Son Messager en combattant pour Sa cause. Ceux qui possèdent ces qualités sont ceux dont la foi est ferme.
Và những người thuộc cư dân Madinah, những người đã tin tưởng trước cuộc di cư của những người Muhajir (những người Al-Ansar), họ đã hết lòng yêu thương những người Muhajir, họ đã chia sớt tài sản cho những người Muhajir, họ không hề cảm thấy trong lòng sự ghen tị và ganh ghét về những gì họ cho đi, lúc nào họ cũng ưu tiên cho những người Muhajir mặc dù họ cũng không kém phần thiếu thốn và khó khăn. Và người nào giữ được tấm lòng khỏi sự keo kiệt và ích kỷ thì chắc chắn sẽ thành đạt và thắng lợi.
Después de que Al-lah mencionó a los migrantes y los elogió, menciona a los Ansar y también los elogia, diciendo: Y aquellos Ansar que habitaban en Medina antes de los emigrantes, y que eligieron tener fe en Al-lah y en Su Mensajero, aman a los que emigraron a ellos desde La Meca, y no sienten enojo ni celos cuando aquellos que emigraron en el camino de Al-lah reciben algo del botín, aunque ellos no reciban nada para sí mismos. Priorizan a los emigrantes antes que a sí mismos en cuanto a las posesiones materiales, a pesar de que ellos mismos son necesitados y pobres. A quienes Al-lah libre de la propia avaricia por la riqueza, y la gasten en Su camino, son los triunfadores, ya que lograrán lo que desean y serán librados de lo que temen.
After Allah mentioned the migrants and praised them, He mentions the Helpers and praises them also, saying may He be glorified: And those Helpers who inhabited Al-Madīnah before the Migrants and chose to bring faith in Allah and His Messenger, they love those who migrated to them from Makkah and do not feel any anger or jealousy towards those who migrated in the path of Allah when they are given any of the Fay’ whilst not being given anything themselves. They give priority to the Migrants over themselves in worldly shares, even though they themselves are needy and poor. Whoever Allah saves from the greed of his own self for wealth, and he spends it in His path, they are the ones who are successful by achieving whatever they hope for and gaining salvation from whatever they fear.
The Merits of Ansar [ The Helpers ]
وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِن قَبْلِهِمْ ( And [ fai' is also for ] those who established themselves in the homeland [ of Madinah ] and in faith before the former ones [ arrived in Madinah ] ...59:9). The word tabawwu' means 'to make dwelling in the abode'. The word dar refers to Madinah which has a special distinction. Therefore, Imam Malik (رح) ، from one point of view, regarded Madinah Tayyibah as the most distinguishable of all the cities in the world. He used to say that wherever Islam reached and any city that was conquered, it was conquered by means of jihad - including Makkah Mukarramah. Madinah Tayyibah is the only exception. It was conquered by means of 'Iman. [ Qurtubi ].
In this verse, under the word tabawwu' [ to settle in an abode ] the words dar [ home ] and 'iman [ faith ] are coupled. It could be objected that a 'home' can be found in a place where a person might settle in, but 'faith' is not an 'abode' where a person might find a place to settle in. Some of the scholars take the position that in this context the following verbs اَخلَصُوا or تَمَکَّنُوا to be understood and they mean "These are the people who settled in their abode and became sincere and strong in their faith". It is possible to take the word 'faith' in its metaphorical sense, that is in the sense that 'it is a fortified house' where refuge is taken. The phrase min qablihim [ before them ] describes another characteristic of Ansar, which means that they had settled in Madinah before the Emigrants, while Madinah was so important a city that all the Muslims living in Makkah were ordered to emigrate to it and it became the center of Islam.
The second characteristic of the Helpers is described in يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ (...have love for those who emigrated to them...59:9) The Emigrants from Makkah came to the Helpers, deprived and denuded of all their possessions. Normally, no community is willing to allow such a large number of distressed people to settle in their city. Instead, the quarrels between natives and emigrants are found everywhere. But the Ansar received them with open arms and made them equal partners in their belongings. The bond of love and brotherhood which the Messenger of Allah ﷺ established between the Emigrants and the Helpers, and to which this verse bears an eloquent testimony, stands unrivalled in the whole history of human relationships. There was no dearth of the Helpers who were eager to take on the Emigrants. In fact, for each Emigrant there were several applications to take him on. There were many instances in which lots had to be cast. When the lot of a particular Helper fell in favour of a particular Emigrant, he was handed to him. [ Mazhari ]
The third characteristic of the Helpers is described in وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِّمَّا أُوتُوا (...and do not feel in their hearts any need for what is given to the former ones [ from fai'], ...[ 59:9] ". This statement is concerned with the banishment of Banu Nadir and their orchards and homes falling into Muslim hands.
Distribution of Banu Nadir's properties
As stated earlier, the relevant verse has given discretionary powers to the Holy Prophet ﷺ in matters of distributing the fai' property. It was a time when the Muhajirin (Emigrants) had neither homes of their own nor any property. They lived in the homes of the Ansar, and worked on their farms to earn their livelihood. When the wealth of Banu Nadir and Banu Qainuqa` were obtained as fai', the Messenger of Allah ﷺ called the leader of the Ansar, Sayyidna Thabit Ibn Qais Ibn Shammas ؓ ، and asked him to bring his people to him. He asked: "O Messenger of Allah, should I call my tribe of the Ansar, Banu Khazraj, or all of the tribes of the Ansar?" He replied: "All of them." They all gathered. The Messenger of Allah ﷺ delivered a sermon in which he spoke highly of the Ansar as to the manner in which they accommodated the Refugee brethren. He said it was a work of great determination and courage. After that he said: 'Allah has granted you the wealth of Banu Nadir. If you wish, I will divide the wealth between the Muhajirin and the Ansar; and the Refugees will remain as usual in the homes of the Ansar. Or if you wish, the wealth may be distributed among the homeless Refugees; and they may move out of your homes and settle in their own homes.'
Having heard this sermon, two of the great chiefs of the Ansar, Sayyidna Sa'd Ibn ` Ubadah and Sa'd Ibn Mu` adh ؓ - stood and said: "0 Messenger of Allah, we are of the view that the entire wealth of fai' be distributed among the Refugee brethren, and in addition they may continue to reside in our homes as usual." At this all the Ansar unanimously said, "We concur with this decision and are happy with it." On that occasion, the Holy Prophet ﷺ supplicated for the Ansar and their children. He then distributed the entire fai' among the Muhajirin. Only two of the Ansar received a grant from the fai' , because they were very poor. Their names are Sayyidna Sahl Ibn Hunaif ؓ and Abu Dujanah ؓ . Sayyidna Sa'd Ibn Mu` adh ؓ was given a sword which was a distinguished sword of Ibn Abil-Huqaiq. [ Mazharl with reference to Sabi-ur-Rashad by Muhammad Ibn Yusuf As-Salihi ]
The present verse admires the Ansar on this attitude by saying, وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِّمَّا أُوتُوا (...and do not feel in their hearts any need for what is given to the former ones [ from fai'], ....59:9). The word 'need' means 'any item of need'. The verse means 'Whatever the Muhajirin were granted in this distribution, the Ansar happily accepted it as if they had no need for any of those items. It was inconceivable that they would complain about it enviously.' When Bahrain was conquered, the same spirit of self-sacrifice was displayed again by the Ansr. The Holy Prophet ﷺ expressed his intention to distribute the entire conquered lands of that territory among the Ansar, but they courteously refused to accept any share of it unless a similar share was granted to the Muhajirin.
The fourth characteristic of the Ansar is described in the verse is: وَيُؤْثِرُونَ عَلَىٰ أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ (...and give preference (to them) over themselves, even though they are in poverty ....59:9). The word khasasah means 'poverty' and the word ` ithar means 'to prefer the wish, need and desire of others above those of oneself. The meaning of the verse is that the Ansar used to prefer the needs of others (i.e. the Muhajirin,) to their own needs. That is, the former used to fulfill the needs of the latter first, then they would fulfill their own needs, even though they themselves were poor and needy.
For the interpretation of the Qur'anic verses, there is no need to recount incidents. But because they develop in human beings the highest degree of human qualities and bring about a reform in their lives, the commentators have recounted these events in detail on this occasion, especially Qurtubi. We cite below a few of them from his commentary.
It is recorded in Tirmidhi on the authority of Sayyidna Abu Hurairah ؓ that one night a guest came to ansari's house. The latter had only as much food as he and his children could eat. He said to his wife: 'Put the children off to sleep somehow, and put out the lamp. Then place the food in front of the guest, and sit next to him so that he may be under the impression that we too are eating, but we will not eat so that the guest may be able to eat comfortably.' At this, the present verse was revealed. [ At-Tirmidhi has rated this hadith as 'hasan, sahih'].
Tirmidhi records another narration on the authority of Sayyidna Abu Hurairah ؓ that a person came to the Messenger of Allah ﷺ and said: "I am hungry and distressed." The Holy Prophet ﷺ sent a message to one of his blessed wives, but she replied: "We do not have anything except water." Then he sent a message to his another wife, and she made the same reply. Then to a third one and then to a fourth one until the message went to all the mothers of the faithful, and they all replied that they had nothing besides water. Then he addressed the congregation and asked if any of them would be willing to entertain the guest, in response to which a venerable Ansari said: "0 Messenger of Allah, I will entertain him." So he took him with and asked his wife whether there was anything to eat. She replied: "Only as much as our children could eat." He asked his wife to put the children to sleep and then said: "Place the food in front of the guest, sit and then get up and put out the lamp. The guest should not feel that we are not eating." The guest ate the food. In the morning, the Companion went to the Holy Prophet ﷺ who informed him that Allah was very pleased with the way he handled the situation the previous night.
Mahdawi narrates a similar incident of Sayyidna Thabit Ibn Qais ؓ ، a venerable Ansari who entertained his guest one night by putting the light off. There is a common statement appended to all these incidents: 'The above verse was revealed in connection with this event.'
Qushairi cites a story on the authority of Sayyidna ` Abdullah Ibn ` Umar ﷺ who reports that a person sent the head of a goat as a gift to a venerable personality from among the blessed Companions. He thought that about a Muslim brother that he and his family are more in need of this, so he sent the head to him. When the second venerable Companion received it, he sent it to a third person who in turn sent it to a fourth person. In this way it circulated in seven houses and eventually it returned to the first venerable personality. On this occasion, the verse was revealed. Tha'labi has also recorded this narration on the authority of Sayyidna Anas ؓ .
It is recorded in Muwaatta' of Imam Malik (رح) on the authority of Sayyidah ` A'ishah ؓ that a poor person wanted something to eat. She had only one bread, and she was fasting that day. She asked her maid to give him the bread. The maid said that if it was given away, there would be nothing left for her to break her fast in the evening. Sayyidnh ` A'ishah ؓ insisted and gave the bread to the poor person. The maid says: "It so happened after this that a person, who was not accustomed to send any gift, sent a whole roasted goat which was completely covered with batter on the outside, which is thought to be the best Arab dish." Sayyidah ` A'ishah ؓ called the maid and said: "Come, eat this. This is better than that bread of yours."
Nasa'i has recorded that once Sayyidna ` Abdullah Ibn ` Umar ؓ fell sick and he felt like eating grapes. A bunch of grapes was bought for him for a dirham. Co-incidentally, a poor person came begging. Sayyidna ` Abdullah Ibn ` Umar ؓ said that the bunch be given to him. One of the Companions furtively followed him, and bought off the bunch from the beggar and gave it back to Sayyidna Ibn ` Umar ؓ ، but the beggar came again and begged, Sayyidna Ibn ` Umar ؓ gave it to him again. Again someone went behind the beggar secretly and bought off the bunch from him for a dirham and gave it to Sayyidna ` Abdullah Ibn ` Umar ؓ . The beggar wanted to turn up the third time and beg, but the people stopped him. If Sayyidna ` Abdullah Ibn ` Umar ؓ knew that the bunch is the same one that he gave out in sadaqah, he would never have accepted it and eaten it. He probably thought that someone had brought it for him from the market-place, and therefore he had eaten it.
Sayyidna Ibn Mubarak reports on the authority of his chain of transmitters that once Sayyidna ` Umar ؓ sent four thousand Dinars in a moneybag to Sayyidna Abu ` Ubaidah ؓ with his servant, with the message that the money was being sent as a gift. He should use it as he deemed fit. The servant was instructed to remain for a while in the house to see what he would do with the money. The servant, accordingly, gave the moneybag to him and waited for a while. Sayyidna Abu 'Ubaidah ؓ took the bag full of money and supplicated for Sayyidna ` Umar ؓ that Allah may reward him and shower his mercy upon him. Instantly, he called his slave-girl and instructed her to give seven Dinars to so-and-so, five Dinars to so-and-so until all four thousand Dinars were distributed then and there.
The servant came back and narrated the story. Sayyidna ` Umar ؓ filled another moneybag with four thousand Dinars and sent it with the servant to Sayyidna Mu` adh Ibn Jabal ؓ ، with the same message to him and with the same instruction to the servant. The servant followed the instruction. Sayyidna Mu'dh Ibn Jabal ؓ took the bag of money and supplicated to Allah for Sayyidna ` Umar ؓ ، thus: رَحِمَہُ اللہ وَ وَصلہ May Allah shower His mercy upon him and reward him." Then he too immediately sat down to distribute the money. He divided the money into many portions and sent them to different houses. His wife was watching all that was happening. She could not hold herself and eventually spoke out: "By Allah! We too are poor and we should also receive something." At that time only two Dinars had remained in the bag, and he gave them to her. The servant saw all this, returned to Sayyidna ` Umar ؓ ، and reported to him all that he saw. He said: "They are all brothers, and they all have the same disposition."
Sayyidna Hudhaifah ` Adawi ؓ narrates: "During the battle of Yarmak, I went out in search of my paternal uncle's son [ cousin ] among the martyrs, and took with me some water just in case there was the last breath of life left in him, so I would give him a sip of water. When I reached him, there was the last spark of life left in him. I asked him whether he would like to have a sip of water, and he nodded 'yes'. Just as I was going to pour the water into his mouth, another martyr next to him heaved a sigh. My cousin indicated to give him the water. When I reached him and was about to give him the water, I heard the voice of a third martyr. The second martyr indicated to give the water to the third one. This series of events continued up to seven martyrs. When I reached the seventh martyr to give water, he had already breathed his last. From there I went back to my cousin, he had also met his end."
These are a few events, some of which relate to the Ansar, and others to the Muhajirin. About a number of these incidents, it is said that the verse under comment was revealed regarding them. In fact, there is no contradiction in these narrations, because it is a well-known habit of narrators that if a verse was revealed under a certain circumstance, and a similar incident took place on another occasion, they mention the second incident as a cause of revelation of that verse as well. In fact, all similar incidents can be said to be the cause of revelation of the verse or, at least, included in its purport.
Disposing of a Possible Doubt
Here we need to dispose of a possible doubt that might arise from the noble Companions' narratives of self-sacrifice that were recounted above. The Holy Prophet ﷺ has prohibited for a Muslims to give away all his wealth in charity. For instance, it is reported in a Tradition that a person came with a piece of gold, about the size of an egg, so that it may be given in charity. The Holy Prophet ﷺ threw it towards himself and said: Some of you bring all your wealth to be given away in charity, then they become poor and go around begging." The question is how and why did the Companions of the Holy Prophet ﷺ give away whatever they had in the incidents cited above despite the prohibition of such an act?
Answer to this question can be inferred from these very narratives. In fact, people's conditions are different. Accordingly, the rulings differ from condition to condition. The ruling of prohibition applies to those people who, after giving away all their wealth in charity, regret, and cannot endure their poverty but go around begging. But those people who, after giving away all their wealth in charity, do not regret or feel distressed or agitated, they in fact face the situation with calm courage and resolute endurance. For such people, it is permitted to spend all their wealth in Allah's way. Let us take the case of Sayyidna Siddiq Akbar ؓ who donated all his belongings when fund was being collected for a jihad. The stories narrated above belong to this category. Such people trained and developed their families also to face the ordeals of life with the same calm courage and resolute endurance. Therefore, their rights were not usurped or destroyed either. If the wealth were in the control of their families, they too would have done the same thing.
Muhajirin [ The Refugees ] Reciprocate the Ansars' Self-Sacrifice
No social activities or self-sacrifice is possible unilaterally. It has to be bilateral. Therefore, the Messenger of Allah ﷺ has urged the Muslims to exchange gifts with each other and thus enhance their mutual love. So likewise, if a Muslim has given a gift to another, he should repay the gift as a gesture of goodwill. If Allah has granted him abundant wealth, then he should use the wealth to reciprocate. Otherwise, supplication should be enough to reciprocate. It is not in keeping with the principles of ethics or good manners to owe a debt of gratitude to people.
The Ansar displayed a great deal of self-sacrifice in the matter of the Muhajirin. The former made the latter partners in their homes, their shops, their businesses, their land and their agriculture. When Allah gave the Muhajirin affluence, they did not fall short in doing a good turn in return for their favours.
Qurtubi cites a narration of the two Sahihs on the authority of Sayyidna Anas Ibn Malik ؓ that when the Muhajirin arrived in Madinah from Makkah, they were absolutely empty-handed. The Ansar, on the other hand, had properties and lands, and they shared half-and-half of all their holdings with the Muhajirin. The former gave half of their fruits to the latter annually. Umm Sulaim ؓ the mother of Sayyidna Anas ؓ ، gave a few of her palm trees to the Holy Prophet ﷺ which he granted to Usamah Ibn Zaid's mother, Umm 'Aiman ؓ .
Imam Zuhri says that Sayyidna Anas Ibn Malik ؓ reports that when the Holy Prophet ﷺ returned successfully from the expedition of Khaibar to Madinah, the Refugees - all of them - calculated all the gifts of the Ansar and returned them. The Holy Prophet ﷺ took back the trees that were granted to 'Umm ` Aiman and returned them to 'Umm Sulaim ؓ and granted trees to 'Umm 'Aiman from his own orchard.
وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُولَـٰئِكَ هُمُ الْمُفْلِحُونَ (... And whoever is saved from the greed of his soul, then such people are the successful....59:9) After the mention of the Ansar's selflessness and self-sacrifice, a general rule of law or a universal principle is being laid down in the concluding part of verse [ 9]. The words shuhh [ avarice ] and bukhl [ greed, miserliness ] are near synonyms. The word shuhh, however, yields the sense of intensive greed for money and possessions. Shuhh [ avarice ] and bukhl [ greed, miserliness ] are absolutely forbidden when a person fails to fulfill obligatory rights, which might be Divine rights, such as Zakah, sadaqat-ul-fitr, ` Ushr, oblation and so on, or they might be human rights, such as the maintenance of the family, needy parents and relatives. It is repugnant and reprehensible if shuhh [ avarice ] and bukhl [ greed, miserliness ] prevent one from spending for laudable and rewardable acts. If one does not spend on customary things, it is not shuhh [ avarice ] and bukhl in terms of the sacred laws of Shari` ah.
Avarice, niggardliness and jealousy are such evil qualities as the Qur'an and Prophetic Traditions have severely denounced. There are glad tidings for those who avoid them. The Ansar have many good qualities, among which is their immunity from avarice and jealousy.Being free of Malice and Jealousy is a sign of one's being in Paradise
Ibn Kathir, with reference to Imam Ahmad (رح) ، cites the following narration on the authority of Sayyidna Anas ؓ ، who says:
"We were sitting with the Messenger of Allah ﷺ when he said, 'A man is about to arrive who is from among the inmates of Paradise'. One of the Ansars arrived, from whose beard dripped fresh water of minor ablution [ wudu ] and in his left hand were his shoes. The same incident occurred the following day. The same person came in front in the same condition. The same incident happened the third day. The same person entered in the condition described above. When the Messenger of Allah ﷺ dissolved the assembly, Sayyidna ` Abdullah Ibn ` Amr Ibn-ul-` As ؓ followed the Ansari [ so as to find out the secret of his being an inmate of Paradise ] and said to him: 'I had a quarrel in some matter and took an oath that I would not go home for three days. If possible, please accommodate me for three days at your home.' He agreed. Sayyidna ` Abdullah Ibn 'Amr ؓ spent the three nights with him. But he noticed that he did not wake up for 'tahajjud' (voluntary nightly prayers) at night. However, when he lied on bed, he recited some 'dhikr of Allah'. Then he would wake up for Fajr salah. In the course of three days, he did not hear him utter a single word but that of good. ` Abdullah says, 'When three nights were over, and I almost thought his actions were insignificant, I gave up my secret that I had no domestic quarrel. But I continuously heard for three days the Messenger of Allah ﷺ saying a man is about to arrive who is from among the inmates of Paradise'. And for three days you arrived. Therefore, I was curious to stay with you and find out your secret act, on account of which you have attained this high status. But strangely enough I did not see you do any extraordinary deed.' Then I asked him: 'What gave you this high status?' He said, 'I have no deed more than what you have seen.' I heard this and was about to return. He called me back and said: '0 Yes, there is something. I do not harbour in my heart any malice or evil against any Muslim, I am not jealous or envious of any Muslim, if Allah has given him anything good.' Sayyidna ` Abdullah Ibn ` Amr Ibn-ul-` As ؓ said: 'That exactly is the quality that has taken you to the lofty status.'
Having cited this narration, Ibn Kathir says that Nasa'i has also cited this narration in his ` Amal-ul-Yawm wal-Laylah' and its chain of narrators is authentic according to the standard of Bukhari and Muslim.
E gli Anșār (Sostenitore) che abitarono Medinah prima degli Emigrati (Al-Muhājirīn), scelsero di credere in Allāh e nel suo Messaggero, ed essi amano quelli che emigrano dalla Mekkah verso di loro, e nei loro animi non vi è rabbia né invidia nei confronti degli Emigrati per la causa di Allāh. Se essi ricevono parte del bottino, mentre non viene dato agli altri, questi danno la precedenza agli Emigrati nelle questioni mondane, anche se sono poveri e ne hanno bisogno, e coloro che Allāh aiuta a non essere avari, ed elargiscono per la causa di Allāh, costoro sono i trionfatori che ottengono ciò che sperano di ottenere, e che si salvano da ciò che temono.
Les richesses du butin sont également dépensées au profit des Ansar qui se sont installés à Médine avant les Migrants et ont choisi de croire en Allah et en Son Messager. Ils aiment ceux qui migrent vers eux de la Mecque, ne trouvent ni envie ni dépit lorsqu’on donne aux Migrants une part du butin sans leur en donner à eux et préfèrent les Migrants à eux-mêmes lorsqu’il s’agit des choses du bas monde, même lorsqu’ils sont pauvres et dans le besoin. Quiconque Allah prémunit contre son avarice et le fait dépenser pour Sa cause, fait partie de ceux qui réussissent en remportant ce qu’ils désirent et en échappant à ce qu’ils redoutent.
Muhacirlerden önce Medine'yi yurt edinip Allah'a ve Allah'ın resulüne iman etmeyi seçen ensar, Mekke'den kendilerine hicret eden kimseleri severler. Feyden, Allah yolunda hicret edenlere verilen maldan kendilerine verilmemesinden dolayı onlara karşı gönüllerinde bir öfke ve haset beslemezler. Kendileri ihtiyaç ve fakirlik içerisinde olsalar dahi dünvevi arzularda muhacirleri kendi nefislerine tercih ederler. Kim nefsini mal hırsından korur ve malını Allah yolunda sarf ederse, işte istediklerine nail olarak ve korktuklarından kurtularak asıl kurtuluşa erenler onlardır.
Kaum Ansar yang tinggal di Madinah sebelum kedatangan kaum Muhajirin dan memilih untuk beriman kepada Allah dan kepada Rasul-Nya, mereka mencintai orang-orang yang berhijrah kepada mereka dari Makkah. Tidak ada di dalam hati mereka rasa iri atau dengki terhadap kaum Muhajirin di jalan Allah jika mereka (Muhajirin) diberi bagian dari harta rampasan perang, sementara mereka tidak mendapatkannya. Mereka mendahulukan kaum Muhajirin atas diri mereka sendiri dalam urusan harta duniawi, meskipun mereka sendiri dalam kondisi fakir dan susah. Barang siapa dijaga Allah dari sifat tamak terhadap harta dalam dirinya lalu ia mengeluarkannya di jalan Allah, mereka itulah orang-orang yang menang dengan mendapatkan apa yang mereka inginkan dan selamat dari hal yang mereka takutkan.
Ang mga Tagapag-adya na nanirahan sa Madīnah bago pa man ng mga Lumikas at pumili sa pananampalataya kay Allāh at sa Sugo Niya ay umiibig sa sinumang lumikas sa kanila mula sa Makkah. Hindi sila nakatatagpo sa mga dibdib nila ng isang ngitngit ni isang pagkainggit sa mga Lumikas sa landas ni Allāh nang binigyan ang mga iyon ng anuman mula sa nakumpiska samantalang hindi sila mismo nabigyan. Inuuna nila ang mga Lumikas higit sa mga sarili nila sa mga bahaging pangmundo, kahit pa man sila ay mga mailalarawan sa karalitaan at pangangailangan. Ang sinumang ipinagsanggalang ni Allāh sa kasigasigan ng sarili niya sa yaman, kaya naman nagkakaloob ito sa landas ni Allāh, ang mga iyon ay ang mga magwawagi sa pamamagitan ng pagtamo ng inaasahan nila at ng kaligtasan sa pinangingilabutan nila.
Ensarije (pomagači vjere) koji su se naselili u Medinu prije muhadžira (iseljenika iz Mekke) i koji su odabrali vjeru u Allaha i Njegova Poslanika, vole one koji su im kao iseljenici pristigli iz Mekke. Oni prema muhadžirima ne osjećaju zlobu i zavist, ako im se dadne nešto iz plijena, a njima se dadne. U dunjalučkim dobrima oni su davali prednost muhadžirima, iako su sami bili u potrebi i siromaštvu. Onaj koga Allah sačuva od pohlepe za imetkom, pa ga on dijeli na Njegovom putu, imat će uspjeh, te će postići ono čemu teži, i sačuvati se onoga od čega strahuje.
Ang mga dumating nang matapos ng mga ito at sumunod sa mga ito sa paggawa ng maganda hanggang sa Araw ng Pagbangon ay nagsasabi: "Panginoon namin, magpatawad Ka sa amin at sa mga kapatid namin sa Relihiyon, na nauna sa amin sa pananampalataya sa Iyo at sa Sugo Mo, at huwag Kang maglagay sa mga puso Namin ng inis at sama ng loob sa isa sa mga mananampalataya. Panginoon namin, tunay na Ikaw ay Mahabagin sa mga lingkod Mo, Maawain sa kanila."
Oni koji dolaze nakon njih i slijede ih u dobru do Sudnjeg dana, govore: Gospodaru naš, oprosti nama i našoj braći u vjeri koja su nas pretekla u vjerovanju u Allaha i Njegova Poslanika, i nemoj naša srca okupirati mržnjom i zlobom prema bilo kojem vjerniku. Naš Gospodaru, Ti si, uistinu, prema Svojim robovima blag i samilostan.
All Muslims after the Muhajirin and the Ansar are entitled to fai'
وَالَّذِينَ جَاءُوا مِن بَعْدِهِمْ "And [ fai' is also ] for those who came after them ....59:10) This verse lays down that all Muslims until the Last Hour, after the noble Companions from amongst the Muhajirin and Ansar, are entitled to a share in the fai' property. This was the reason why Sayyidna ` Umar Al-Faruq ؓ conquered great territories like ` Iraq, Syria, Egypt and so on, but did not distribute them among the fighters. He retained them as public endowment for next generations, so that the income might accrue to the Islamic public treasury and the Muslims till the Last Hour may benefit from it. When some of the blessed Companions enquired about the distribution of the conquered territories, he referred to this verse and said: Had it not been for the future generations of Muslims, I would have distributed all the conquered territories among the fighters as they were captured, following the example of the Messenger of Allah ﷺ . When Khaibar was conquered, the Holy Prophet ﷺ distributed all its lands. If all the lands are distributed among the present Muslim generation, nothing will be left for future generations." [ Transmitted by Malik and Qurtubi ].
Love for the Blessed Companions ؓ is a sign that the Ummah is on Truth
On this occasion, Allah has put the Ummah of Muhammad ﷺ into three different categories: [ 1] Muhajirin; [ 2] Ansar; and [ 3] the general body of the Ummah. The special characteristics of the Muhajirin and the sterling qualities of the Ansars are described in the relevant verses above. As for the merits of the rest of the Ummah, the verse merely mentions one quality of theirs that they recognize the high status of Muhajirin and the Ansar in that they had preceded them in faith and were means of communicating it to us. Further, they pray for forgiveness of all, and also pray that their own hearts be completely cleansed of all bitterness and spite towards true and sincere Muslims.
This shows that for the validity and acceptance of faith and Islam of all the coming generations of Muslims, after the blessed Companions, it is a necessary condition that they have love and respect for the Companions of the Holy Prophet ﷺ ، and pray for their brethren in Faith of earlier generations. Where this necessary condition is lacking, such people are not worthy of being called Muslims. Therefore, Sayyidna Mus'ab Ibn Sa'd ؓ says that the Muslims of this Ummah are divided into three categories, of which two categories [ those of Muhajirin and Ansar ] have already been mentioned. The third category remains. If anyone wishes to have a place in the Ummah, he should join the third category by showing love, respect and honour to the blessed Companions.
Someone approached Sayyidna Husain ؓ and inquired about Sayyidna ` Uthman ؓ [ who had by then been martyred ], the former asked the inquirer: "Are you one of the Muhajirin?" He replied: "No". Then he asked him: "Are you one of the Ansar?" He replied: "No." He then said: 'There remains only the third verse وَالَّذِينَ جَاءُوا مِن بَعْدِهِمْ "And... those who came after them...[ 59:10] ": If you wish to create doubt about Sayyidna ` Uthman ؓ ، then you will have to leave this category as well.'
Qurtubi says that this verse is a proof that love of the blessed Companions is obligatory. Sayyidna Imam Malik (رح) says that any person who reviles a Companion or holds a grudge against him, will not have a share in the fai' property of the Muslims. Then he argues, on the basis of this verse, that every Muslim has a share in the fai' property, and anyone who has no share, his faith in Islam is doubtul.
Sayyidna ` Abdullah Ibn ` Abbas ؓ has stated that Allah has commanded all Muslims to pray for the Companions of Muhammad ﷺ and for their forgiveness, whereas Allah knew that there would be conflicts and civil wars between them. Therefore, it is not permissible for any Muslim to hold evil thoughts about them on account of their conflicts.
Sayyidah ` A'shah Siddiqah ؓ says, "I have heard your Holy Prophet ﷺ say that this community will not perish unless the later generations curse the earlier generations."
Sayyidna ` Abdullah Ibn ` Umar ؓ says: "When you hear anyone reviling a Companion, tell him, 'May the curse of Allah be upon the one who is the worst of you'." Obviously, no Companion can ever be worse. The one who is cursing would be the worst one. In a word, it is a cause of curse to revile a Companion.
` Amr Ibn Haushab (رح) says: "I have found the earlier generations of this Ummah uniformly and strongly advise people to describe the merits of the noble Companions ؓ and their good qualities, so that they may develop love for them. Do not ever talk about their conflicts and disagreements, so that people may become bold and show disrespect to them." [ All these narratives have been adapted from Qurtubi ].
Y aquellos que vinieron después de estas personas y las siguieron con rectitud hasta el Día del Juicio, dicen: “¡Señor nuestro!, perdónanos a nosotros y a nuestros hermanos en el Islam, que nos precedieron en la fe en Al-lah y Su Mensajero, y no infundas rencor o resentimiento en nuestros corazones hacia ninguno de los creyentes. ¡Señor nuestro! En verdad, eres benévolo con Tus siervos y misericordioso con ellos”.
Orang-orang yang datang sesudah mereka dan mengikuti mereka dengan baik hingga hari Kiamat, mereka berdoa, “Wahai Tuhan kami! Ampunilah kami dan saudara-saudara kami seagama yang telah mendahului kami dalam keimanan kepada Allah dan Rasul-Nya dan janganlah Engkau jadikan di hati kami kedengkian terhadap seorang pun dari kalangan orang-orang yang beriman. Wahai Tuhan kami! Sesungguhnya Engkau Maha Penyantun dan Maha Penyayang kepada hamba-hamba-Mu.
And those who came after these people and followed them with righteousness until the Day of Judgement, say: “O our Lord forgive us and our brothers in religion who preceded us in bringing faith in Allah and His Messenger, and do not place any grudge or resentment in our hearts for any of the believers. Our Lord! Indeed, You are kind to Your servants and merciful towards them.”
Và những người có đức tin sau những người Al-Ansar và những người Muhajir của thuở đầu đã cầu nguyện: Lạy Thượng Đế của bầy tôi, xin Ngài hãy tha thứ tội lỗi cho bầy tôi và cho những người anh em đã tin tưởng trước bầy tôi, xin Ngài đừng để trong lòng bầy tôi nỗi oán hận và sự ganh ghét một ai trong những người tin tưởng. Lạy Thượng Đế của bầy tôi, quả thật Ngài là Đấng luôn thương xót và bao dung với bầy tôi của Ngài.
Onlardan sonra gelen ve kıyamet gününe kadar onların yoluna güzelce tabi olanlar şöyle derler: "Rabbimiz! Bizi ve bizden önce Allah'a ve O'nun resulüne iman eden din kardeşlerimizi bağışla. Kalplerimizde Müminlerden herhangi birine karşı kin ve kötü niyet bırakma! Rabbimiz! Şüphesiz sen kullarına karşı çok şefkatli ve çok merhametlisin!''
After the hijrah, the Muslims who left their native place and migrated to Madinah were in reality a burden on the inhabitants of Madinah, who were known as ‘helpers’ (ansar). But the helpers open-heartedly welcomed the migrants (muhajirun). Wherever the Prophet of God received any bounty, he shared it out among the migrants. In spite of that the Muslims of Madinah did not bear the migrants any ill-will. Ultimately, they fully acknowledged the migrants’ services to Islam and used to pray for them from the bottom of their hearts. It is such broad-mindedness which will assure a group an honoured place in the annals of history.
E i loro successori che seguirono il loro esempio di Piezza, fino al Giorno del Giudizio, diranno: "Dio nostro, perdona noi e i nostri fratelli nella fede, che ci hanno preceduti nella fede in Allāh e nel Suo Messaggero, e non insinuare nei nostri cuori l'odio e l'invidia nei confronti di nessun credente. Dio nostro, in verità Tu sei Tenero con i Tuoi sudditi, Misericordioso con loro".
Ceux qui sont venus après ceux-là et les ont suivis avec excellence jusqu’au Jour de la Résurrection disent: Ô notre Seigneur, pardonne-nous ainsi qu’à nos frères en religion qui nous ont précédés dans la foi en Allah et en Son Messager, et ne mets pas dans nos cœurs de rancune envers un quelconque croyant. Ô notre Seigneur, tu es Compatissant avec Tes serviteurs et Miséricordieux envers eux.
Ô Messager, n’as-tu pas vu ceux qui sont intérieurement mécréants et font croire qu’ils sont musulmans, dire à leurs frères mécréants parmi les juifs adeptes de la Torah falsifiée: Restez dans vos demeures car nous ne vous feront pas défaut ni ne vous livrerons. Si les musulmans vous en expulsaient, nous serions solidaires avec vous et quitterions, nous aussi, nos demeures et n’obéirions à personne nous défendant de partir avec vous. S’ils vous combattent, nous vous aiderons à les repousser. Or Allah atteste que les hypocrites mentent lorsqu’ils prétendent partir, si ceux-ci venaient à être expulsés, et combattre à leurs côtés.
O Messenger! Do you not see those that have concealed disbelief and outwardly shown faith, saying to their brothers in disbelief from the Jews: the followers of the distorted Torah: “Remain in your homes because we will never abandon you and never give you up. If the Muslims exile you from your homes, we will also leave in solidarity with you, and we will never obey anyone who prevents us from leaving with you. And if they were to fight you, we will definitely help you against them.” Allah testifies that indeed, the hypocrites are liars in their claims that they will leave with the Jews if they were to be exiled, and that they would fight with them if they were fought against.
Zar ne vidje, o Poslaniče, licemjere koji skrivaju nevjerovanje, a ispoljavaju vjeru, kako govore svojim prijateljima u nevjeri, sljedbenicima Tevrata kojeg su iskrivili: "Ostanite u svojim kućama, mi vas nećemo izdati i predati. Ukoliko vas muslimani istjeraju, i mi ćemo s vama izići, kao vid solidarnosti i nikome ko nas bude spriječavao da s vama krenemo, nećemo se pokoriti. Ukoliko vas oni budu napali, mi ćemo vam pomoći." Allah svjedoči da su licemjeri lažovi u onome što govore da će poći s Jevrejima kada oni krenu, i da će se boriti kada se oni budu borili.
The False Promise of Support the Hypocrites gave to the Jews
Allah states that the hypocrites, `Abdullah bin Ubayy and his like, sent a messenger to Bani An-Nadir promising them help. Allah the Exalted said,
أَلَمْ تَرَ إِلَى الَّذِينَ نَـفَقُواْ يَقُولُونَ لإِخْوَانِهِمُ الَّذِينَ كَفَرُواْ مِنْ أَهْلِ الْكِتَـبِ لَئِنْ أُخْرِجْتُمْ لَنَخْرُجَنَّ مَعَكُمْ وَلاَ نُطِيعُ فيكُمْ أَحَداً أَبَداً وَإِن قُوتِلْتُمْ لَنَنصُرَنَّكُمْ
(Have you not observed the hypocrites who say to their friends among the People of the Scripture who disbelieve: "If you are expelled, we indeed will go out with you, and we shall never obey anyone against you; and if you are attacked, we shall indeed help you.") Allah then said,
وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكَـذِبُونَ
(But Allah is Witness that they verily are liars.) meaning, the hypocrites lied when they issued this promise, because it was just words that they did not intend to fulfill. Also, what they said they would do, would never have been fulfilled by them, and this is why Allah said,
وَلَئِن قُوتِلُواْ لاَ يَنصُرُونَهُمْ
(and if they are attacked, they will never help them.) meaning, the hypocrites will not fight along with the Jews,
وَلَئِن نَّصَرُوهُمْ
(And (even) if they do help them, ) and even if the hypocrites did fight along their side,
لَيُوَلُّنَّ الاٌّدْبَـرَ ثُمَّ لاَ يُنصَرُونَ
(they will turn their backs, and they will not be victorious.) This Ayah contains good news, just as the good news that this following Ayah conveys,
لاّنتُمْ أَشَدُّ رَهْبَةً فِى صُدُورِهِمْ مِّنَ اللَّهِ
(Verily, you are more fearful in their breasts than Allah.) meaning, the hypocrites fear you more than they fear Allah, as He says;
إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً
(Behold! a section of them fear men as they fear Allah or even more.)(4:77) This is why Allah said,
ذَلِكَ بِأَنَّهُمْ قَوْمٌ لاَّ يَفْقَهُونَ
(That is because they are a people who comprehend not.) Allah then said,
لاَ يُقَـتِلُونَكُمْ جَمِيعاً إِلاَّ فِى قُرًى مُّحَصَّنَةٍ أَوْ مِن وَرَآءِ جُدُرٍ
(They fight not against you even together, except in fortified townships, or from behind walls.) meaning, they will not fight Muslims except from behind besieged fortified forts, because of their cowardice and fear of Muslims. They only fight when they have to defend themselves (even though they threaten Muslims of reprisals). Allah the Exalted said,
بَأْسُهُمْ بَيْنَهُمْ شَدِيدٌ
(Their enmity among themselves is very great.) meaning, the enmity they feel against each other is intense,
وَيُذِيقَ بَعْضَكُمْ بَأْسَ بَعْضٍ
(And make you to taste the violence of one another.)(6:65) Allah said in the Ayah,
تَحْسَبُهُمْ جَمِيعاً وَقُلُوبُهُمْ شَتَّى
(You would think they were united, but their hearts are divided.) meaning, even though one might see them combining forces and think that these forces are harmonious, yet in reality, they are divided severely. Ibrahim An-Nakha`i said that this Ayah refers to the hypocrites and the People of the Scriptures,
ذلِكَ بِأَنَّهُمْ قَوْمٌ لاَّ يَعْقِلُونَ
(That is because they are a people who understand not.) Allah said,
كَمَثَلِ الَّذِينَ مِن قَبْلِهِمْ قَرِيباً ذَاقُواْ وَبَالَ أَمْرِهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ
(They are like their immediate predecessors; they tasted the evil result of their conduct, and for them a painful torment.) referring to the Jewish tribe of Bani Qaynuqa`, according to Ibn `Abbas, Qatadah and Muhammad bin Ishaq.
The Parable of the Hypocrites and the Jews
Allah said,
كَمَثَلِ الشَّيْطَـنِ إِذْ قَالَ لِلإِنسَـنِ اكْفُرْ فَلَمَّا كَفَرَ قَالَ إِنِّى بَرِىءٌ مِّنكَ
(Like Shaytan, when he says to man: "Disbelieve." But when (man) disbelieves, Shaytan says: "I am free of you...") meaning, the example of the Jews being deceived by the promises of the hypocrites, who said that they will help them if Muslims fight them, is that of the devil. When matters got serious and the Jews were besieged, the hypocrites betrayed them and abandoned them to taste utter defeat. Likewise, the devil lures mankind into disbelief and when they obey him, he disowns them and declares himself free of their actions, saying,
إِنِّى أَخَافُ اللَّهَ رَبَّ الْعَـلَمِينَ
(I fear Allah, the Lord of all that exists!) Allah said,
فَكَانَ عَـقِبَتَهُمَآ أَنَّهُمَا فِى النَّارِ خَـلِدِينَ فِيهَا
(So, the end of both will be that they will be in the Fire, abiding therein.) meaning, the end of both he, Shaytan, who commanded that dis- belief be committed, and those who accep- ted his call, was in the fire of Hell forever,
وَذَلِكَ جَزَآءُ الظَّـلِمِينَ
(Such is the recompense of the wrongdoers. ) means, this is the recompense of every unjust person.
-Ey Peygamber!- Küfrü gizleyip imanı ortaya koyanları görmedin mi?Onlar, tahrif edilmiş olan Tevrat'a tabi olan kardeşleri Yahudilere şöyle demektedirler: "Yurtlarınızda kalın, biz sizi yardımsız bırakmayız ve sizi teslim etmeyiz. Eğer Müslümanlar sizi çıkaracak olurlarsa, sizinle dayanışma ile çıkarız. Bizi, sizinle çıkmaktan alıkoyacak hiç kimseye itaat etmeyiz. Eğer Müslümanlar sizinle savaşırlarsa onlara karşı size yardım ederiz." Allah şahitlik etmektedir ki Yahudiler (yurtlarından) çıkarılırlarsa; onlarla birlikte çıkacaklarına ve kendileri ile savaşılırsa onlarla birlikte savaşacaklarına dair münafıklar iddialarında yalancıdırlar.
Tidakkah engkau lihat -wahai Rasul- orang-orang yang menyembunyikan kekufuran dan menampakkan keimanan yang berkata kepada saudara-saudara mereka dalam kekufuran dari kalangan orang-orang Yahudi, pengikut Taurat yang dipalsukan, “Tetaplah tinggal di rumah-rumah kalian, niscaya kami tidak akan menghinakan dan menyerahkan kalian. Jika kaum muslimin mengeluarkan kalian dari rumah-rumah kalian, niscaya kami akan keluar bersama kalian sebagai bentuk tanggung jawab kami dan kami tidak akan menaati seseorang yang ingin mencegah kami untuk keluar bersama kalian. Jika mereka memerangi kalian, niscaya kami akan membantu kalian melawan mereka.” Allah menjadi saksi bahwa orang-orang munafik itu benar-benar pendusta dalam pengakuan mereka bahwa mereka akan keluar bersama orang-orang Yahudi jika kaum Yahudi diusir dan berperang bersama Yahudi jika kaum Yahudi diperangi.
¡Mensajero! ¿No observas a aquellos que ocultan la incredulidad y por fuera aparentan tener fe, cuando les dicen a sus hermanos incrédulos de entre los judíos, los seguidores de la Torá distorsionada: “Permanezcan en sus hogares porque nunca los abandonaremos ni los dejaremos”? También les dicen: “Si los musulmanes los expulsan de sus hogares, entonces nos iremos en solidaridad con ustedes, y nunca obedeceremos a nadie que nos impida partir con ustedes. Y si los combaten, sin duda les ayudaremos contra ellos”. Al-lah testifica que los hipócritas mienten cuando afirman que se solidarizarán con los judíos si son exiliados y que lucharán con ellos si son combatidos.
Non vedi – o Messaggero – coloro che hanno celato la miscredenza e mostrato la fede dire ai loro compagni nella miscredenza, gli Ebrei, seguaci della Torāh distorta: "Resistete nelle vostre case, noi non vi tradiremo e non vi consegneremo. Se i Musulmani vi inducono ad uscirne, noi usciremo assieme a voi per solidarietà, e non obbediremo a nessuno che ci impedisca di uscire assieme a voi; e se vi combattono, noi vi aiuteremo", e Allāh testimonia che gli ipocriti furono bugiardi quando affermarono che sarebbero usciti assieme agli Ebrei se li avessero esiliati, e che avrebbero lottato assieme a loro se fossero stati attaccati.
Hindi ka ba tumingin, O Sugo, sa mga nagpakubli ng kawalang-pananampalataya at nagpalitaw ng pananampalataya habang nagsasabi sa mga kapatid nila sa kawalang-pananampalataya kabilang sa mga Hudyo na mga tagasunod ng Torah na pinilipit: "Manatili kayo sa mga tahanan ninyo, hindi kami magtatatwa sa inyo at hindi kami magsusuko sa inyo. Saka talagang kung nagpalisan sa inyo ang mga Muslim mula sa mga iyon ay talagang lilisan nga kami bilang pakikiisa kasama sa inyo. Hindi kami tatalima sa isang nagnanais na pumigil sa amin sa paglisan kasama sa inyo. Kung kumalaban sila sa inyo ay talagang tutulong nga kami sa inyo laban sa kanila." Si Allāh ay sumasaksi na tunay na ang mga mapagpaimbabaw ay talagang mga sinungaling sa pinagsasabi nila na paglisan kasama sa mga Hudyo kapag pinalisan ang mga ito at sa pakikipaglaban kasama sa mga ito kapag kinalaban ang mga ito.
Lẽ nào Ngươi - hỡi Thiên Sứ - không nghe thấy những kẻ Munafiq đã nói với những anh em vô đức tin của chúng từ những người Do Thái, hậu duệ của Kinh Tawrah bị chỉnh sửa hay sao? Chúng nói: “Nếu Muhammad và đồng bọn của hắn trục xuất các người khỏi nhà cửa của các người thì chúng tôi sẽ ra đi cùng với các người, chúng tôi sẽ không nghe theo lời của bất cứ ai nếu họ có yêu cầu chúng tôi tiếp tay chèn ép các người hay bảo chúng tôi đứng ra đi cùng với các người; còn nếu họ chiến đấu với các người thì chúng tôi sẽ trở giúp các người hết mình”. Nhưng Allah xác nhận rằng quả thật những kẻ ngụy tạo đức tin là những tên nói dối về những gì mà chúng đã hứa với những người Do Thái thuộc bộ tộc Al-Nadhir.
Si les musulmans expulsaient les juifs, les hypocrites ne partiraient pas avec eux et si les musulmans les combattaient, ils ne leur porteraient pas secours ni ne leur porteraient assistance. Et même s’ils les secourraient et leur portaient assistance contre les musulmans, les juifs fuiraient les musulmans et les hypocrites ne seraient pas secourus. Allah les maudira et les avilira.
Eğer Müslümanlar, Yahudileri çıkaracak olurlarsa onlar (münafıklar) Yahudilerle beraber çıkmazlar. Eğer münafıklar Müslümanlarla savaşırlarsa onlara (Yahudilere) yardım etmezler. Müslümanlara karşı onlara yardıma gitseler de onlardan kaçarlar. Sonra da münafıklara yardım edilmez. Bilakis Yüce Allah, onları (münafıkları) küçük düşürür ve aşağılar.
When the Prophet Muhammad announced the banishment of the Banu al-Nadir, the hypocrites ostensibly rallied to their side. They asked the Banu al-Nadir to take a firm stand and assured them of their support. But the hypocrites uttered these words just to incite them to rise against Muslims; they were never sincere in their offer. So, when the Muslims besieged the Banu al-Nadir, nobody came to help them. This has been the character of self-interested people in every age.
Jika kaum muslimin mengusir orang-orang Yahudi maka orang-orang munafik tidak keluar bersama orang-orang Yahudi. Jika kaum muslimin memerangi orang-orang Yahudi maka orang-orang munafik tidak akan menolong mereka. Jika kaum munafik menolong orang-orang Yahudi dan membantu mereka dalam melawan kaum muslimin, niscaya orang-orang munafik itu melarikan diri terbirit-birit dari mereka, kemudian kaum munafik itu tidak mendapat pertolongan, justru Allah menghinakan dan merendahkan mereka.
Ako bi Jevreji bili protjerani od strane muslimana, oni ne bi s njima pošli; ako bi bili napadnuti, oni im ne bi u pomoć pritekli; a ako bi im u pomoć pritekli, protiv muslimana, sigurno bi pobjegli i tada bi i licemjeri bez pomoći ostali. Allah će njih poniziti.
Si los musulmanes expulsan a los judíos, no se irán con ellos, y si luchan contra ellos, no los apoyarán ni los ayudarán. Incluso si fueran a ayudarlos o apoyarlos contra los musulmanes, huirían del campo de batalla, tras lo cual los hipócritas nunca serán socorridos; por el contrario, Al-lah los humillará y los avergonzará.
Se i Musulmani esiliassero gli Ebrei, non uscirebbero assieme a loro, e se li combattessero, non li sosterrebbero e non li aiuterebbero; e se anche lì sostenessero e li aiutassero contro i musulmani, fuggirebbero e poi gli ipocriti non vincerebbero; al contrario, Allāh li umilia e li denigra.
If the Muslims exile the Jews, they will not leave with them, and if they fight them, they will neither support nor help them. Even if they go to help or support them against the Muslims, they will flee from the battlefield, after which the hypocrites will never be helped; rather, Allah will humiliate and shame them.
Talagang kung nagpalisan ang mga Muslim sa mga Hudyo ay hindi lalayas ang mga mapagpaimbabaw kasama sa mga Hudyo. Talagang kung kumalaban ang mga Muslim sa mga Hudyo ay hindi mag-aadya at hindi tutulong ang mga mapagpaimbabaw sa mga Hudyo. Talagang kung nag-adya man at tumulong man ang mga mapagpaimbabaw sa mga Hudyo laban sa mga Muslim ay talagang tatakas ang mga mapagpaimbabaw palayo sa mga Hudyo. Pagkatapos hindi maiaadya ang mga mapagpaimbabaw matapos niyon, bagkus aabahin sila ni Allāh at dudustain Niya sila.
Nếu người Muslim trục xuất bọn Do Thái thì chắc chắn chúng, những tên Munafiq sẽ không ra đi cùng với họ, còn nếu họ bị tấn công thì chúng cũng sẽ không bao giờ trợ giúp. Mà nếu chúng có trợ giúp họ đi chăng nữa nhưng rồi cũng sẽ có ngày chúng quay lưng lại với họ. Và rồi rốt cuộc, chúng cũng là những kẻ không được ai giúp đỡ, đúng hơn chúng sẽ bị Allah hạ nhục mà thôi.
Voi – o credenti – siete più temibili, nei cuori degli ipocriti e degli Ebrei, di Allāh. Il grande terrore di voi che è stato menzionato ha diminuito il loro timore di Allāh, poiché sono un popolo ignorante che non comprende; se comprendessero, saprebbero che Allāh è più degno di essere temuto, ed Egli è Colui che vi ha concesso autorità su di loro.
¡Creyentes! Ustedes inspiran más temor en los corazones de los judíos e hipócritas que Al-lah. El temor extremo que les tienen y el poco temor a Al-lah se debe a que son personas que no tienen entendimiento. Si tuvieran real conciencia, sabrían que Al-lah merece mayor temor, porque Él es el que dio poder sobre ellos.
Ô croyants, vous inspirez plus de terreur dans les cœurs des hypocrites et des juifs qu’ils n'en ont pour Allah. Cette immense terreur que vous leur inspirez et le peu de terreur que leur inspire Allah, s'expliquent par le fait qu’ils sont des gens qui ne comprennent pas car s’ils comprenaient, ils sauraient qu’Allah mérite le plus qu’on Le craigne et qu’on le redoute… c’est en effet Lui qui vous a accordé la suprématie sur eux.
Talagang kayo, O mga mananampalataya, ay higit na matindi sa pagpapangamba sa mga puso ng mga mapagpaimbabaw at mga Hudyo kaysa kay Allāh. Ang nabanggit na iyon – dala ng tindi ng pangamba nila sa inyo at hina ng pangamba nila kay Allāh – ay dahilan sa sila ay mga taong hindi nakapag-uunawa at hindi nakaiintindi yayamang kung sakaling sila ay nakapag-uunawa ay talaga sanang nalaman nila na si Allāh ay higit na karapat-dapat na pangambahan at na pangilabutan sapagkat Siya ang nagpangibabaw sa inyo sa kanila.
O believers! You are more fearful within the hearts of the Jews and hypocrites than Allah. Their extreme fear of you and feeble fear of Allah is because they are a people who have no understanding. If they had understanding, they would know that Allah is more deserving of being feared, because He is the one who gave you power over them.
O vjernici, licemjeri i Jevreji u svojim prsima osjećaju veći strah od vas nego od Allaha, a u takvom stanju su zbog toga što pripadaju skupini koja ne shvata i ne razumije, jer da razumiju, spoznali bi da je strah od Allaha preči, jer On je taj koji vam je nad njima dao vlast.
Sesungguhnya kalian -wahai orang-orang yang beriman- lebih ditakuti dalam hati orang-orang munafik dan Yahudi daripada Allah. Hal itu -besarnya rasa takut mereka terhadap kalian dan minimnya rasa takut mereka terhadap Allah- dikarenakan mereka itu kaum yang tidak paham dan tidak mengerti. Seandainya mereka mengerti, niscaya mereka tahu bahwa Allah lebih pantas untuk ditakuti dan disegani karena Dialah yang menjadikan kalian menang atas mereka.
-Ey Müminler!- Yahudi ve münafıkların kalplerinde size karşı duydukları korku, Allah Teâlâ'ya karşı duydukları korkudan daha şiddetlidir. Bu, onların idrak edemeyen ve anlamayan bir topluluk olmaları sebebi ile size karşı duydukları korkunun çok şiddetli olmasından ve Allah'a karşı olan korkularının zayıf olmasındandır. Eğer onlar, anlıyor olsalardı kendisinden korkulmayı ve dehşete düşülmeyi en çok hak edenin Allah Teâlâ olduğunu bilirlerdi. Sizi onların üzerine güçlü/hakim kılan da O'dur.
Quả thật, trong lòng của những kẻ Munafiq và đám người Do Thái - hỡi những người có đức tin - sợ hãi các ngươi hơn cả Allah. Sở dĩ như vậy là vì họ là một đám người vô trí thức, không am hiểu về sự vĩ đại của Allah, nếu họ có nhận thức thì chính Allah mới đáng sợ hơn, đáng chạy trốn hơn, bởi Ngài là Đấng cho các ngươi quyền chế ngự họ.
Samo u utvrđenim gradovima ili iza zidina Jevreji se protiv
vas, o vjernici, smiju skupa boriti. Oni, radi svog kukavičluka ne smiju da se s vama suoče. Njihovo međusobno neprijateljstvo
žestoko je i jako. Ti misliš da su oni složni i jedinstveni oko jedne riječi i da imaju iste osobine, međutim, u stvarnosti srca su njihova
razjedinjena. Ta razjedinjenost je zbog toga što oni ne razumiju, jer da razumiju, spoznali bi istinu i slijedili bi je, a ne bi se u vezi nje razilazili.
Những người Do Thái sẽ không hợp sức lại đánh các ngươi đâu - hỡi những người có đức tin - mà chúng chỉ cố thủ trong những vùng có thành lũy kiên cố, hoặc là chúng chỉ có thể dám đánh các ngươi từ phía sau những bức tường, chúng rất nhát gan không đủ can đảm đối đầu trực diện với các ngươi. Quả thật sự thù hằn và oán ghét nhau giữa bọn chúng rất dữ dội, Ngươi cứ tưởng chúng luôn đoàn kết, nhưng thực chất tấm lòng của chúng lại chia rẽ nhau. Sở dĩ như vậy là vì chúng là một đám người không biết suy nghĩ và cũng không hiểu được lời mặc khải của Allah, nếu chúng biết nhận thức thì chúng đã theo chân lý mất rồi và đã không chia rẽ như thế.
-Ey Müminler!-Yahudiler, surlarla çevrili kasabalar veya duvarlar arkasında olmadıkça sizinle topluca savaşamazlar. Korkaklıkları sebebi ile sizinle karşı karşıya gelemezler. Kendi aralarındaki savaşları ise aralarındaki düşmanlıkları sebebi ile şiddetlidir. Sen, onları birlik ve saflarını tek bir saf zannedersin. Oysa onların kalpleri birbirine zıt ve dağınıktır. Bu ayrılık ve düşmanlık onların akıl etmeyen bir topluluk olması sebebiyledir. Eğer hakkı bilselerdi ona tabi olurlardı, onda ayrılığa düşmezlerdi.
¡Creyentes! Los judíos no se unirán para luchar contra ustedes, salvo desde aldeas fortificadas con muros, o desde detrás de los muros, porque no pueden enfrentarlos debido a su cobardía. Su lucha interna es severa porque están enemistados entre sí. Ustedes piensan que son una sola fuerza y que su base es una, pero la realidad es que sus corazones están divididos y en conflicto. Este conflicto y enemistad es porque no razonan correctamente; si razonaran, reconocerían la verdad y la seguirían, en lugar de disputarla.
Gli Ebrei non vi combattono uniti – o credenti – se non in villaggi fortificati da mura, oppure dietro barriere, e non sono in grado di affrontarvi apertamente poiché sono codardi; l'ostilità tra di loro è grande, a causa dell'odio che provano reciprocamente; pensi che siano uniti e che le loro fila siano unite, ma la verità è che i loro cuori sono in disaccordo. Quel disaccordo e quella invidia è perché non ragionano; se ragionassero, avrebbero appreso la verità e l'avrebbero seguita, e non vi sarebbero stati avversi.
God’s power is not outwardly visible. But the power of human beings is plainly visible. For this reason, those who are concerned only with appearances are fearless of God, but if they come across a human being who is stronger than the others, they feel afraid of him. Their lack of awareness with regard to God creates in them a lack of consciousness of the world also. Those who become united for some negative purpose cannot remain united for long, because, for the purpose of long-lasting unity, a positive basis is required and that is precisely what they do not have.
O believers! The Jews will not fight you united except in dwellings fortified with walls, or from behind walls, because they cannot face you due to their cowardice. Their internal might is severe due to their enmity to one another. You think of them to be one force and that their pedestal is one, but the reality is that their hearts are divided and conflicting. This conflict and enmity is because they do not understand; if they were to understand they would recognise the truth and follow it, not dispute in it.
Ô croyants, les juifs ne vous combattent que lorsqu’ils sont tous retranchés dans des forteresses ou de derrière des murailles car leur lâcheté fait qu’ils n’osent pas directement vous affronter. Leurs dissensions internes sont extrêmes, en raison de l’hostilité qu’ils se vouent mutuellement. Tu les crois unis et ne formant qu’un seul rang alors qu’en réalité, leurs cœurs sont divergents. Il en est ainsi car ils ne raisonnent pas car s’ils raisonnaient, ils auraient reconnu la vérité, l’auraient suivie et n’auraient pas divergé à son sujet.
Hindi nakikipaglaban sa inyo, O mga mananampalataya, ang mga Hudyo habang mga nagsasama-sama maliban sa mga pamayanang pinatibay ng mga pader o mula sa likod ng mga pader sapagkat sila ay hindi nakakakaya sa pagharap sa inyo dahil sa karuwagan nila. Ang bagsik nila sa pagitan nila ay malakas dahil sa namamagitan sa kanila na pag-aaway. Nagpapalagay ka na sila ay nasa adhikaing nag-iisa at na ang hanay nila ay nag-iisa gayong ang reyalidad ay na ang mga puso nila ay nagkakahati-hating nagkakaiba-iba. Ang pagkakaiba-iba at ang pag-aawayang iyon ay dahilan sa sila ay hindi nakapag-uunawa yayamang kung sakaling sila ay nakapag-uunawa ay talaga sanang nakakilala sila sa katotohanan, sumunod sila rito, at hindi sila nagkaiba-iba kaugnay rito.
Tidaklah orang-orang Yahudi memerangi kalian -wahai orang-orang yang beriman- secara bersama-sama, kecuali di tempat-tempat yang dibentengi dengan pagar-pagar atau di belakang tembok-tembok. Mereka tidak mampu menghadapi kalian karena rasa takut mereka. Permusuhan di antara mereka itu sangat kuat karena adanya pertikaian di antara mereka. Kamu mengira bahwa mereka sepakat dalam satu kata dan satu barisan, padahal kenyataannya hati mereka terpecah belah dan berselisih. Perselisihan dan pertikaian itu terjadi karena mereka tidak mengerti, sebab jika mereka mengerti niscaya mereka akan mengetahui kebenaran dan mengikutinya serta tidak berselisih tentangnya.
Permisalan orang-orang Yahudi di dalam kekufuran mereka dan siksa yang menimpa mereka seperti orang-orang sebelum mereka dari kalangan orang-orang musyrik Makkah yang belum lama berselang. Mereka merasakan keburukan akibat kekufuran mereka; ada yang terbunuh dan ada yang tertawan pada perang Badar, dan bagi mereka siksa yang menyakitkan pada hari Kiamat.
Ang paghahalintulad sa mga Hudyong ito sa kawalang-pananampalataya nila at anumang dumapo sa kanila na parusa ay katulad ng mga bago pa nila kabilang sa mga tagapagtambal ng Makkah sa isang panahong malapit. Kaya lumasap sila ng kasagwaan ng kinahinatnan ng kawalang-pananampalataya nila. Kaya napatay ang sinumang napatay at nabihag ang sinumang nabihag kabilang sa kanila sa Araw ng Labanan sa Badr. Ukol sa kanila sa Kabilang-buhay ay isang pagdurusang nakasasakit.
Hình ảnh của những người Do Thái bị trừng phạt thích đáng giống như những kẻ vô đức tin Quraish trong khoảng thời gian gần đây, chúng đã trả giá trong ngày Badr, một số đã bị giết và số khác đã bị bắt làm tù binh, và Ngày Sau chúng sẽ nhận lấy một hình phạt thật đau đớn.
The analogy of these Jews in their disbelief and the punishment that afflicted them, is like that of the idolaters of Makkah not so long before them. They tasted the evil consequences of their disbelief, and on the day of Badr many were killed and others taken captive. They will also face a painful punishment in the afterlife.
Questi Ebrei, nella loro miscredenza e nella punizione che hanno sofferto, sono come gli idolatri della Mekkah che li precedettero di recente; soffrirono le infauste conseguenze della loro miscredenza: venne ucciso chi venne ucciso, e venne fatto prigioniero chi venne fatto prigioniero, nel giorno di Badr, e nell'Aldilà subiranno una dolorosa punizione.
O Yahudilerin küfürdeki ve kendilerine inen azaptaki durumları, kendilerinden yakın zaman önce geçmiş ve küfürlerinin cezasını Bedir'de tatmış olan Mekkeli müşriklerin durumu gibidir. Onların küfürlerinin kötü akıbetini tattılar. Bedir günü, Mekkeli müşriklerden öldürülen öldürüldü ve esir edilen esir edildi. Onlar için ahirette acı verici bir azap vardır.
Ovi Jevreji su slični u nevjerovanju i kazni koja ih je zadesila, onim mnogobošcima Mekke koji su, tu nedavno, svu pogubnost postupaka svojih i nevjerovanja, iskusili. Na dan Bedra, neki od njih su ubijeni, a neki zarobljeni, a na Sudnjem danu ih čeka velika kazna i patnja.
Commentary
كَمَثَلِ الَّذِينَ مِن قَبْلِهِمْ قَرِيبًا (...like those who were before them in near past ....59:15) This refers to the case of Banu Nadir, and Mujahid (رح) says that the phrase الَّذِينَ مِن قَبْلِهِمْ قَرِيبًا "those who were before them in near past " refers to the Quraish of Makkah who sustained an ignominious defeat at Badr. According to Sayyidna ` Abdullah Ibn ` Abbas ؓ it refers to Banu Qainuqa', a Jewish tribe, who were punished for their mischief and machinations after Badr. Banu Nadir were banished after the battles of Badr and 'Uhud, and Banu Qainuqa' had been banished after Badr. At Badr seventy thousand pagan Arabs were killed, and the survivors returned home disgracefully. Since pagans of Makkah and Banu qainuqa', both of them faced a deterrent punishment after Badr, both can be the purport of the words, who were before them in the past, and of: ذَاقُوا وَبَالَ أَمْرِهِمْ...tasted the evil consequence of their conduct...[ 59:15] "
The Expulsion of Banu Qainuqa'
As stated earlier, when the Holy Prophet migrated from Makkah and settled in Madinah, he concluded a peace treaty with the Jewish tribes of Madinah, and of its neighbourhood. One of its conditions stipulated that they would not fight the Messenger of Allah ﷺ and the Muslims, or assist their enemies. Banu Qainuqa' was a party to this peace agreement and was the first one to break the pledged word, within a few months. On the occasion of the battle of Badr, they connived with the Quraish of Makkah, and some incidents of their connivance came out in the open. On that occasion, the following verse was revealed وَإِمَّا تَخَافَنَّ مِن قَوْمٍ خِيَانَةً فَانبِذْ إِلَيْهِمْ عَلَىٰ سَوَاءٍ (And if you apprehend a breach from a people, then, throw [ the treaty ] towards them being right forward...[ 8:58] ". Banu Qainuqa`, through their treachery, had already broken the treaty. Therefore, The Holy Prophet ﷺ declared war against them and the banner of jihad was given in the hands of Sayyidna Hamzah ؓ and appointing Sayyidna Abu Lubabah ؓ his deputy in the city of Madinah, the Holy Prophet ﷺ himself joined the fighting force. Having seeing the Muslim army, the Jews shut themselves up in the fortress. The Holy Prophet ﷺ laid a siege to it for fifteen days, and the Jews had no choice but to surrender. Eventually, Allah cast terror into their hearts and they realized that fighting would not pay off. So, they opened the gate of the fortress and expressed their willingness to abide by the decision of the Holy Prophet ﷺ .
The Holy Prophet's ﷺ decision was to have the Jewish men executed. But ` Abdullah Ibn 'Ubayy, the hypocrite, intervened and pleaded to the Holy Prophet ﷺ to pardon them. In the end, it was decided that they should leave the area and go into exile and their belongings would be the spoils falling to the lot of the Muslims. Accordingly, they left Madinah and proceeded to settle in an area called Adhra` at in Syria. In compliance with the law of spoils, one-fifth was retained for Bait-ul-mal [ public treasury ] and the rest of the spoils was disbursed among the fighters. After the battle of Badr, this was the first one-fifth of the booties that was retained for the public treasury. This incident took place on Monday, 15th Shawwal, in the 2nd year of Hijrah - twenty months after the migration.
Ces juifs sont dans leur mécréance et le châtiment qui s’abat sur eux semblables aux polythéistes de la Mecque qui les ont précédés il y a peu de temps, lorsqu’ils goûtèrent à la mauvaise conséquence de leur mécréance. Durant la Bataille de Badr, certains parmi eux furent tués et d’autres furent emprisonnés puis dans l’au-delà, ils subiront un châtiment douloureux.
Estos judíos incrédulos se asemejan a los idólatras de La Meca, que poco antes que ellos sufrieron el castigo. Probaron las malas consecuencias de su incredulidad, y en el día de Báder sufrieron. También se enfrentarán a un doloroso castigo en el Más Allá.
Los hipócritas son como Satanás cuando embellece la incredulidad para el ser humano: cuando éste cae en incredulidad al encontrarla agradable, él dice: “No es mi responsabilidad que ustedes no crean, yo temo a Al-lah, el Señor de las creaciones”.
Permisalan mereka dalam hal pendengaran mereka dari orang-orang munafik seperti setan tatkala menjadikan kekufuran terasa indah untuk manusia. Namun, setelah ia kafir dikarenakan setan telah menghiasi kekufuran untuknya, setan berkata, “Sesungguhnya aku berlepas diri darimu atas kekufuranmu, sesungguhnya aku takut kepada Allah, Tuhan seluruh makhluk.”
Ang paghahalintulad sa kanila sa pakikinig nila sa mga mapagpaimbabaw ay katulad ng demonyo nang umakit siya sa tao na tumangging sumampalataya. Ngunit noong tumangging sumampalataya ito dahilan sa pang-aakit niya rito sa kawalang-pananampalataya ay nagsabi siya: "Tunay na ako ay walang-kaugnayan sa iyo noong tumanggi kang sumampalataya; tunay na ako ay nangangamba kay Allāh, ang Panginoon ng mga nilikha."
كَمَثَلِ الشَّيْطَانِ إِذْ قَالَ لِلْإِنسَانِ اكْفُرْ (The example [ of the hypocrites ] is like the Shaitan when he says to a human being, "Become a disbeliever" then once he disbelieves, he says, "I disown you; I fear Allah, the Lord of the worlds."....59:16) This is another example of the hypocrites who made false promises of solidarity and support to the Banu Nadir, and provoked the latter to fight against the Messenger of Allah ﷺ . But when the Muslims besieged them, not a single hypocrite came forward to assist. The Qur'an here uses a simile to illustrate the similarity between a hypocrite and the Shaitan. The Shaitan incited man to disbelieve and promised him the world, but when he was seriously involved in disbelief, he said that he has nothing to do with him. Only Allah knows how many such episodes the devil must have been involved in, textually, however, we find one such episode narrated in the Qur'an in Surah Anfal, verse [ 48]:
وَإِذْ زَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ وَقَالَ لَا غَالِبَ لَكُمُ الْيَوْمَ مِنَ النَّاسِ وَإِنِّي جَارٌ لَّكُمْ ۖ فَلَمَّا تَرَاءَتِ الْفِئَتَانِ نَكَصَ عَلَىٰ عَقِبَيْهِ وَقَالَ إِنِّي بَرِيءٌ مِّنكُمْ إِنِّي أَرَىٰ مَا لَا تَرَوْنَ إِنِّي أَخَافُ اللَّـهَ ۚ وَاللَّـهُ شَدِيدُ الْعِقَابِ
"And when the Shaitan beautified their deeds for them and said, 'None of the people is to overpower you today, and I am a protector for you.' But, when the two groups saw each other, he turned back on his heels and said, 'I have nothing to do with you. I am seeing what you do not see. I am scared of Allah, and Allah is severe in punishment.'
This incident occurred on the occasion of the battle of Badr when the Shaitan misled the pagan Quraish, urged them to wage a war against Muslims, and then he withdrew, and left them in the lurch when they were in the middle of a pitched-battle. It is not clear how the Shaitan did all this, whether he cast suggestions into their minds or whether he came to them in human shape and spoke to them face to face. A full explanation is available in Volume [ 4] of Ma’ ariful Qur’ an, pages 242-247.
If the verse refers to this incident, in which the Shaitan provokes man to disbelieve and when he does that, he washes his hands of them, it does not seem that the Shaitan asked them to commit kufr, because they were already kafirs. He asked them to be firm in opposing the Messenger ﷺ . The answer is all too obvious, in that it is all the same whether he asked them to commit kufr, or bids them to remain firm in their kufr or fight the Messenger of Allah ﷺ ، because it is also tantamount to kufr.
Tafsir Mazhari, Qurtubi, Ibn Kathir and others have cited several incidents where monks and devotees were deceived into kufr. For example, one of the Israeli monks devoted himself to Allah in his synagogue, and fasted consecutively and broke his fast only once in ten days. In this way, he spent seventy years of his life. The accursed Shaitan pursued him. He sent after him the most cunning devil in the shape of a monk, a devotee of God. He went up to him and exerted himself in the worship of God and thus built up confidence in the genuine monk. Eventually, the impostor succeeded in teaching the monk a few of the prayers that are efficacious in curing the sickly people. Then the former exerted his influence on many people to fall sick, and gave them the monk's address. When the latter recited the prayers, the devil would remove his influence and thus they would feel cured. He kept up this process for a long period of time, until one day he performed his exertion on the beautiful daughter of an Israeli leader. He sent her also to the monk. He succeeded in getting her into his synagogue and gradually he succeeded in getting him to commit fornication with the girl who, as a result, fell pregnant. He suggested that the girl be killed to save face. After the killing, the devil himself went around telling the story of the killing and put up the people against the monk. They, in their fury, demolished the synagogue and decided to kill him and crucify him. Then the Shaitan went back to the monk and said to him that there is no way out to save his life. 'Of course', he said to him, 'there is one way of saving your life, in that you prostrate to me and I will save your life.' The monk had already committed all the sins. The way to commit kufr was paved. So, he prostrated. At that juncture, the Shaitan said to him plainly, 'You were not falling into my trap. I adopted all these guiles for you to commit kufr. I cannot assist you in any way.' This story is recounted fully in Tafsir Mazhari and Qurtubi. Allah, the Pure and Exalted, knows best!
Mentre ascoltavano gli ipocriti erano simili a Satana, quando abbellì all'uomo la miscredenza; quando l'uomo divenne miscredente, poiché gli venne abbellita la miscredenza, Satana disse: "In verità, io mi dissocio da te; in verità io temo Allāh, Dio del creato".
Their analogy in their listening to the hypocrites is like that of Satan when he beautifies disbelief for the human, then, when he disbelieves because of his beautification of it, he says: “I have nothing to do with you after you have disbelieved; I fear Allah the Lord of the creations.”
Münafıkların Yahudilere verdikleri sözdeki durumları tıpkı şeytanın durumu gibidir. Çünkü şeytan, küfrü süsleyerek insana; "İnkâr et!" der. İnsan, şeytanın küfrü süslemesi sebebi ile inkâr edince de: "Küfrettiğin için ben senden uzağım. Çünkü ben yaratılmışların Rabbi olan Allah’tan korkarım." der.
Hình ảnh của những người Do Thái nghe theo lời của đám người Munafiq giống như hình ảnh của Shaytan khi nó bảo con người phủ nhận đức tin và rồi khi con người đã vô đức tin thì nó lại bảo: Ta không dính dáng gì đến các ngươi cả, quả thật ta rất sợ Allah, Đấng Chủ Tể của vạn vật.
Lorsqu’ils écoutent les hypocrites, ils sont tels Satan quand il embellit la mécréance à l’être humain puis lorsque celui-ci mécroit, il lui dit: Je suis innocent de ta mécréance car je redoute Allah, le Seigneur des créatures.
Slični su u svome slušanju licemjera, šejtanu koji uljepšava čovjeku nevjerovanje i kada on postane nevjernik, zbog toga, kaže čovjeku: Ja nemam ništa s tvojim nevjerovanje, jer ja se bojim Gospodara stvorenja.
Kıyamet günü şeytanın ve ona itaat edenin sonu (kendisine itaat edilen şeytan ile ona tabi olan insanın) içinde ebedî kalacakları ateştir. Onları bekleyen o ceza, Allah Teâlâ'nın sınırlarını çiğneyerek kendi nefislerine zulmeden zalimlerin cezasıdır.
The hypocrites of Madinah who instigated the Banu al-Nadir against the Muslims had evidently learnt nothing from the total defeat of the Quraysh and Banu Qaynuqa‘ tribes who shortly before that had risen against the Muslims. This is always the case with those who take Satan’s counsel. First of all they urge people to indulge in criminal actions. Thereafter, when the terrible results of this become evident, they attempt to absolve themselves of the responsibility by making all sorts of excuses. But these efforts cannot save such people from the grip of God.
Obojicu ih, na kraju, i šejtana kojem se pokorava i čovjeku koji mu se pokorava, čeka Vatra na Sudnjem danu, u kojoj će vječno boraviti, a to će biti kazna za sve zulumćare, koji su prelazili granice koje je Allah postavio.
Oleh karena itu, kesudahan perkara setan dan orang yang menaatinya adalah bahwa keduanya pada hari Kiamat berada di dalam neraka, menetap di dalamnya selama-lamanya. Balasan yang menunggu mereka itu adalah balasan bagi orang-orang yang menganiaya diri mereka sendiri dengan melanggar hukum-hukum Allah.
So the ultimate outcome of Satan and whoever followed him will be that they (meaning the followed Satan and the human followers of his) will be in the hellfire on the Day of Judgement, wherein they shall have to remain forever. That requital that awaits them is the requital of those who oppress themselves by trespassing the limits of Allah.
Kaya ang wakas ng nauukol sa demonyo at tumalima sa kanya (ang demonyong tinatalima at ang taong tumatalima) sa Araw ng Pagbangon ay sa Apoy bilang mga mamamalagi roon magpakailanman. Ang ganting iyon na naghihintay sa kanilang dalawa ay ang ganti sa mga tagalabag sa katarungan sa mga sarili nila dahil sa paglabag sa mga hangganan ni Allāh.
Por lo tanto, el final de Satanás y de quienes lo hayan seguido será que estarán en el fuego del infierno en el Día del Juicio, donde deberán permanecer por toda la eternidad. Esta retribución que les espera es la retribución de aquellos que son injustos consigo mismos al transgredir los límites de Al-lah.
Ce qui arrivera à Satan et à ses adeptes humains, le Jour de la Résurrection, sera d’entrer dans le Feu pour y demeurer éternellement. Cette rétribution qui les attend est celle que méritent ceux qui sont injustes envers eux-mêmes en transgressant les limites d’Allah.
Il destino di Satana e di chi gli ha obbedito (ovvero, Satana, a cui si obbedisce, e l'uomo obbediente), nel Giorno del Giudizio, è il Fuoco, in cui resteranno in eterno, e questa è la punizione che li attende, la punizione di chi ha fatto torto a se stesso trasgredendo i limiti imposti da Allāh.
Và kết cuộc của cả hai (Shaytan là kẻ xúi và con người là kẻ nghe theo) vào Ngày Tận Thế đều sẽ phải sống trong Hỏa Ngục đời đời không có ngày trở ra. Đó là phần thưởng thích đáng dành cho những kẽ vượt quá giới hạn của Allah.
18- Ey iman edenler! Allah’tan korkup sakının. Herkes yarın için ne hazırladığına baksın. Allah’tan korkup sakının. Çünkü Allah, yaptıklarınızdan haberdardır.
19- Allah’ı unutan, bu sebeple Allah’ın da kendilerini kendilerine unutturduğu kimseler gibi olmayın. İşte onlar fâsıkların ta kendileridir.
20- Cehennemliklerle cennetlikler bir olmaz. Cennetlikler, kurtuluşa erenlerin ta kendileridir.
21- Eğer Biz bu Kur’ân’ı bir dağa indirseydik sen onun Allah korkusundan başını eğerek yarılıp parçalandığını görürdün. İşte bu misalleri Biz insanlar düşünsünler diye veriyoruz.
18. Yüce Allah, mü’min kullarına imanın gereği olan hususları emretmektedir ki bunlar da gizli ve açık bütün hallerde takvâya sarılmak, Allah’ın kendilerine vermiş olduğu emirlere bağlı kalmak, O’nun koyduğu sınırlara riâyet etmek, neyin faydalarına, neyin zararlarına olduğuna dikkat etmek ve kıyamet gününde kendilerine fayda sağlayacak yahut zarar verecek amellerini gözden geçirmeleridir.
Çünkü âhireti sürekli gözlerinin önünde bulunduracak, kalplerini ona doğru yöneltecek, oradaki kalma yerlerine gereken önemi verecek olurlarsa, oraya ulaştıracak güzel amellerinin çok olması için çalışırlar. Bu amelleri onları iptal edecek, bozacak ve bu yolda kendilerini ilerlemekten alıkoyacak hususlardan arındırıp temizlemek için olanca gayretlerini harcarlar.
Aynı şekilde Allah’ın yapıp ettiklerinden haberdar olduğunu, hiçbir amellerinin O’na gizli kalmadığını, hiçbir şeyin O’nun yanında kaybolmadığını ve O’nun hiçbir şeyi ihmal etmediğini bildikleri takdirde de çokça çalışıp gayret ederler.
Bu âyet-i kerime, kulun nefsini hesaba çekmesinin temel dayanağını oluşturur. Buna göre kul, daima kendisini gözden geçirmelidir. Eğer bir hata tespit ederse onu terk etmek, samimi bir şekilde tevbe etmek, o hataya götüren sebeplerden yüz çevirmek suretiyle onu telafi etmelidir. Eğer Allah’ın emirlerinden herhangi birini yerine getirmede kusurlu olduğunu görürse onu tamamlamak ve en güzel şekilde yapmak için bütün gayretini ortaya koymalı ve Rabbinden yardım dilemelidir. Yine kul, Allah’ın kendisine olan lütuf ve ihsanları ile kendisinin kusurları arasında da bir mukayese yapmalıdır. Çünkü bu, kaçınılmaz olarak Rabbinden haya etmesini gerektirir.
19. En büyük mahrumiyet ise kulun bu ilâhi emirden/nefis muhasebesinden gaflete düşmesi ve Allah’ı unutan, O’nu anmaktan ve haklarını yerine getirmekten gafil olan, buna karşılık kendi nefislerinin istek ve arzularını yerine getirmeye çalışan, bir fayda elde edemeyen ve kayda değer hiçbir şeye sahip olamayan, aksine Allah'ın kendi nefislerinin faydasına olan şeyleri kendilerine unutturduğu, kendilerine yarar sağlayacak şeylerden onları gafil kıldığı kimselere benzemesidir. Zira bu kimseler aşırıya kaçan günahkar kimseler olurlar. Dünya ve âhirette zarar ederler. Öyle büyük bir aldanışa düşerler ki onu telafi etmeye de düzeltmeye de imkân bulamazlar. Çünkü bunlar, Rabblerine itaatin sınırları dışına çıkan ve O’nun masiyetlerine düşen fâsık kimselerdirler.
20. Şimdi Allah’tan korkup takvaya önem veren, yarın için ne hazırladığına bakan, bundan dolayı da Allah’ın kendilerine nimet ihsan ettiği peygamberlerle, sıddîklarla, şehidlerle ve salihlerle birlikte nimet dolu cennetlere ve esenlikli bir yaşama hak kazanan kimseler ile Allah’ı anmaktan gaflete düşen, O’nun haklarını unutan böylelikle de dünyada bedbaht olup âhirette de azabı hak eden kimseler hiç bir olurlar mı? Elbette olmazlar. Zira ilk grup gerçek kurtuluşa erenlerdir, sonrakiler ise hüsrana uğrayanların ta kendileridirler.
21. Yüce Allah’ın kullarına bu açıklamaları yaparak Kitab-ı Aziz’inde birtakım emir ve yasaklar koymuş olması, onların kendilerini davet ve teşvik ettiği bu hususlara tez elden koşmalarını gerektirir. İsterse kalplerinin katılığı, yalçın dağları andırsın. Çünkü bu Kur’ân, bir dağın üzerine indirilmiş olsaydı o dağın Allah korkusundan dolayı başını eğerek parçalanıp dağılmış olduğu görülürdü. Çünkü Kur’ân-ı Kerîm’in kalpler üzerinde çok büyük bir etkisi vardır. Zira onun öğütleri, kayıtsız ve şartsız olarak en büyük öğütlerdir. Onun emir ve yasakları da pek çok hikmet ve maslahatları ihtiva eder. Ayrıca hem nefisler hem de bedenler için pek kolaydırlar. Zorluk ve meşakkat içermediği gibi aralarında bir çelişki, tutarsızlık, tekellüf ve zorlanmayı gerektirecek hususlar da yoktur. Bu emir ve yasaklar, bütün zaman ve mekânlara elverişlidir ve herkese uygundur.
Daha sonra Yüce Allah şunu haber vermektedir: O, insanlara misaller verir. Kullara kitabında helâlı ve haramı açıklar. Bunu da âyetleri üzerinde düşünsünler, tefekkür etsinler diye yapar. Çünkü bunlar üzerinde tefekkür etmek, kulun önünde ilmin hazinelerini açar. Ona hayır ve şerrin yollarını açıkça gösterir, üstün ahlâki değerleri işlemeye ve güzel huylara sahip olmaya onu teşvik eder. Kötü huylardan da uzak tutar. O bakımdan kula Kur’ân üzerinde gereği gibi tefekkür etmekten, anlamları üzerinde iyiden iyiye düşünmekten daha faydalı olacak bir şey yoktur.
Ey Allah'a iman edip kendilerine gönderdiği din ile amel edenler! Emirlerini yerine getirip yasaklarından sakınarak Allah'tan korkun. Her nefis, kıyamet günü için sunduğu salih amellere bir baksın. Allah'tan korkup sakının. Şüphesiz Allah, yaptıklarınızdan hakkıyla haberdardır. Yaptıklarınızdan hiçbir şey O'na gizli kalmaz. Buna göre size karşılığını verecektir.
O mga sumampalataya kay Allāh at gumawa ayon sa isinabatas Niya para sa kanila, mangilag kayong magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya. Pagnilay-nilayan ng kaluluwa ang ipinauna niya na gawang maayos para sa Araw ng Pagbangon. Mangilag kayong magkasala kay Allāh; tunay na si Allāh sa anumang ginagawa ninyo ay Mapagbatid: walang nakakukubli sa Kanya mula sa mga gawain nila na anuman, at gaganti sa inyo sa mga ito.
The Command to have Taqwa and to prepare for the Day of Resurrection
Imam Ahmad recorded that Al-Mundhir bin Jarir narrated that his father said, "While we were in the company of the Messenger of Allah ﷺ in the early hours of the morning, some people came there who were barefooted, naked, wearing striped woolen clothes, or cloaks, with their swords hung (around their necks). Most of them, nay, all of them, belonged to the tribe of Mudar. The color of the face of the Messenger of Allah ﷺ underwent a change when he saw them in poverty. He then entered (his house) and came out and commanded Bilal to pronounce Adhan. Bilal pronounced Adhan and Iqamah, and the Prophet led the prayer. He then addressed them, first reciting,
يَـأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمُ الَّذِى خَلَقَكُمْ مِّن نَّفْسٍ وَحِدَةٍ
(O mankind! Have Taqwa of your Lord, Who created you from a single person... ) (4:1), until the end of the Ayah. Then he recited the Ayah that is in Surat Al-Hashr:
وَلْتَنظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ
(and let every person look to what he has sent forth for tomorrow,") He then said, "A man donated his Dinar, his Dirham, from his clothes, from his Sa` of wheat, from his Sa` of dates" -- until he said -- "even if it was half a date." Then a person among the Ansar came there with a moneybag, which his hands could scarcely lift; in fact, his hands could not lift it. Then the people followed continuously, until I saw two heaps of eatables and clothes. I saw the face of the Messenger radiate with pleasure, like gold. The Messenger of Allah ﷺ said,
«مَنْ سَنَّ فِي الْإِسْلَامِ سُنَّةً حَسَنَةً فَلَهُ أَجْرُهَا وَأَجْرُ مَنْ عَمِلَ بِهَا بَعْدَهُ، مِنْ غَيْرِ أَنْ يُنْقَصَ مِنْ أُجُورِهِمْ شَيْءٌ، وَمَنْ سَنَّ فِي الْإِسْلَامِ سُنَّةً سَيِّئَةً كَانَ عَلَيْهِ وِزْرُهَا وَوِزْرُ مَنْ عَمِلَ بِهَا، مِنْ غَيْرِ أَنْ يُنْقَصَ مِنْ أَوْزَارِهِمْ شَيْء»
(He who sets a good example in Islam, there is a reward for him for this (act of goodness) and reward of that also who acted according to it subsequently, without any deduction from their rewards. Whoever sets in Islam an evil example, there is upon him the burden of that evil and the burden of him also who acted upon it subsequently, without any deduction from their burden.)" Muslim recorded this Hadith via the chain of Shu`bah. Therefore, Allah's statement,
يأَيُّهَا الَّذِينَ ءَامَنُواْ اتَّقُواْ اللَّهَ
(O you who believe! Have Taqwa of Allah), ordains the Taqwa of Allah which pertains to obeying what He ordered and staying away from what He forbade. Allah said,
وَلْتَنظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ
(and let every person look to what he has sent forth for tomorrow,) meaning, hold yourselves accountable before you are recompensed, and contemplate what you have kept for yourselves of good deeds for the Day of your return and being paraded before your Lord,
وَاتَّقُواْ اللَّهَ
(Have Taqwa of Allah), again ordering Taqwa,
إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ
(Verily, Allah is All-Aware of what you do.) Allah asserts that surely, He knows all of your deeds -- O mankind -- and actions. Nothing that pertains to you ever escapes His observation, nor any matter of yours, whether major or minor, is ever beyond His knowledge,
وَلاَ تَكُونُواْ كَالَّذِينَ نَسُواْ اللَّهَ فَأَنسَـهُمْ أَنفُسَهُمْ
(And be not like those who forgot Allah, and He caused them to forget themselves.) meaning, do not forget the remembrance of Allah, the Exalted, otherwise, He will make you forget to perform the good deeds that benefit you in your return, because the recompense is equated with the action. This is why Allah the Exalted said,
أُولَـئِكَ هُمُ الْفَـسِقُونَ
(Those are the rebellious.) referring to those who rebel against obedience to Allah, who will earn destruction on the Day of Resurrection and failure upon their return,
يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تُلْهِكُمْ أَمْوَلُكُمْ وَلاَ أَوْلَـدُكُمْ عَن ذِكْرِ اللَّهِ وَمَن يَفْعَلْ ذَلِكَ فَأُوْلَـئِكَ هُمُ الْخَـسِرُونَ
(O you who believe! Let not your properties or your children divert you from the remembrance of Allah. And whosoever does that, then they are the losers.)(63:9)
The Residents of Paradise and the Residents of Hell are never Equal
Allah said,
لاَ يَسْتَوِى أَصْحَـبُ النَّارِ وَأَصْحَـبُ الْجَنَّةِ
(Not equal are the dwellers of the Fire and the dwellers of the Paradise.) meaning, these two categories of people are never the same with regards to the judgement of Allah, the Exalted, on the Day of Resurrection. Allah said in other Ayat,
أَمْ حَسِبَ الَّذِينَ اجْتَرَحُواْ السَّيِّئَـتِ أَن نَّجْعَلَهُمْ كَالَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ سَوَآءً مَّحْيَـهُمْ وَمَمَـتُهُمْ سَآءَ مَا يَحْكُمُونَ
(Or do those who earn evil deeds think that We shall hold them equal with those who believe and do righteous good deeds, in their present life and after their death Worst is the judgement that they make.)(45:21),
وَمَا يَسْتَوِى الاٌّعْـمَى وَالْبَصِيرُ وَالَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ وَلاَ الْمُسِىءُ قَلِيـلاً مَّا تَتَذَكَّرُونَ
(And not equal are the blind and those who see; nor are those who believe and do righteous good deeds and those who do evil. Little do you remember!)(40:58), and,
أَمْ نَجْعَلُ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ كَالْمُفْسِدِينَ فِى الاٌّرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ
(Shall We treat those who believe and do righteous good deeds as corrupters on earth Or shall We treat those who have Taqwa as the wicked)(38:28) Therefore, Allah asserts that He will honor the righteous and humiliate the sinners, and this is why He said here,
أَصْحَـبُ الْجَنَّةِ هُمُ الْفَآئِزُونَ
(It is the dwellers of Paradise that will be successful.) that is, they are those who will earn safety and deliverance from the torment of Allah the Exalted and Most Honored.
Commentary
The Command to Taqwa and to prepare for the Day of Resurrection
The earlier parts of Surah Al-Hashr has described different events relating to the Jews, the pagans and the hypocrites and their punishments in this world and in the next. Now the concluding part of the Surah makes the believers conscious of their duty towards Allah and advises them to perform the righteous deeds regularly.
The first verse in this set reads يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّـهَ وَلْتَنظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ those who believe, fear Allah, and everybody must consider what he [ or she ] has sent ahead for tomorrow 59:18) In an eloquent style, the verse enjoins upon the believers to take care of the Hereafter and commands them to prepare for it. Here a few points need to be considered:
First: In this verse, the Hereafter is described as ghad [ tomorrow ], which means the 'day after today'. This points to two things. First of all, it means that the entire period of this world, compared to the Hereafter, is very short. That is, this entire world, in relation to the Hereafter, is like one day. In fact, in terms of pure calculation, this comparison too is difficult to imagine, because the Hereafter is eternal which will exist without an end. The age of human world is said to be a few thousand years old. If this is calculated with the creation of the heaven and the earth, it will extend to a few million years, which in any case will be a limited period. This is no comparison to an unlimited or infinite period of time. Some Traditions state' اَلدُّنیَا یَومُ وَ لَنَا فِیہِ صَومُ (The entire world is a day and on that day we fast.) Whether we calculate from human creation or from the creation of the heaven and the earth, it does not matter, because neither of these factors is important for a human individual. In fact, every individual's world is made up of the days and years of his age. Every person should be able to realize how short a period that is in relation to the eternity of the Hereafter.
Second of all, this verse shows that the Day of Resurrection is as certain as the arrival of tomorrow after today which is a stark reality, and no one doubts it. Likewise the Hereafter is beyond any reasonable doubt.
Thirdly, the Day of Resurrection will happen very shortly. Just as tomorrow is not very far away from today, it is thought to be very near, likewise, the Day of Resurrection will happen very soon after this world. The first phase of the Hour is when an individual dies, his Hour is already established as stated in a Tradition: مَن مَّاتَ فَقَد قَامَت قِیَامَتُہ "He who dies, his Day of Judgment has been established" because the signs of the next world start from the grave and examples of reward and punishment come forward. The world of grave or the world of barzakh is like a waiting room in this world which accommodates all types of people, ranging from the first class to the third class. The waiting room of the criminals is the prison house. A person should be able to determine his position and status in the waiting room. Therefore, every person's Judgment Day starts with his death. Man's death has been made such a puzzling phenomenon that not even the greatest philosopher or scientist can with any degree of certainty determine the exact time of its occurrence. In fact, every coming moment is fraught with the danger that one may not live to see it, especially in this time and age when it is moving at the pace of lightning and heart-failure is the order of the day. The second phase of the Hour is when the entire world, the heaven and earth and everything else, will perish, though this might take place after hundreds of thousands of years, it is very close in relation to the eternity of the Hereafter.
In short, this verse by describing qiyamah [ Doomsday ] as ghad [ tomorrow ] made man conscious of the fact that the Doomsday is not very far off; it is very close like tomorrow. It is also possible that it might come even before tomorrow.
The second point put by this verse for consideration is that the arrival of Doomsday being certain and also near, everyone is invited to think what he has prepared for the Day of Resurrection. This shows that his original abode is the Hereafter. His residence in this world is like a wayfarer. It is necessary to send something from here for the eternal abode. The main purpose of man's residence is to live here, acquire and accumulate things and send them forward to the eternal abode of the Hereafter. It is quite obvious that no material wealth or property can be taken with from this world. There is only one way of transferring wealth [ gold, silver, money and so on ] from one country to another, that is to deposit it into the bank from where the currency of another country is obtained. In exactly the same manner, wealth is spent in the way of Allah and the sacred laws of Allah are implemented and deposited in the Divinely celestial bank, where the currency of reward is recorded in the celestial Account-Book. When a believer reaches the eternal abode, it is handed over to him without claim or demand.
The phrase مَّا قَدَّمَتْ لِغَدٍ 'what he (or she) has sent ahead' carries the general sense of the good, as well as, the bad deeds. He who sends forth good deeds will obtain the currency of reward in the Hereafter; and he who sends forth evil deeds will be indicted in the Hereafter. The command of "...fear Allah...[ 18] " has been repeated. It could be for emphasis, or the first of such command is for man to fulfill the obligatory and imperative duties, and the repetition of the command is to abstain from sins. The second explanation is given by Maulana Ashraf Thanawi (رح) .
Also, it is possible that the first command to fear Allah is to send forth good deeds for the Hereafter by acting upon imperatives set by Allah, and the second command to fear is to ensure that what is being sent is not fake or counterfeit. Fake or counterfeit deeds, in relation to the Hereafter, would imply the deeds done seem to be genuinely righteous deeds, but they lack sincerity of purpose and the good pleasure of Allah. What was done ostentatiously or for ulterior motive or an ostensible action that seems like an act of worship, but having no base in religion, it is tantamount to innovation (Bid'ah). Thus the second command to fear Allah implies that for the Hereafter it is not sufficient to merely accumulate ostensible actions, but to send forth genuine deeds performed with sincerity according to the rules set in religion. Spurious actions will not be acceptable there.
O voi che credete in Allāh e che vi attenete a ciò che Egli ha decretato per voi, temete Allāh obbedendo ai Suoi ordini e rispettando i Suoi divieti. Che ogni anima rifletta sulle buone azioni che ha compiuto, in vista del Giorno della Resurrezione, e temete Allāh. In verità, Allāh è ben Informato di ciò che fate, nessuna vostra azione Gli è nascosta e vi retribuirà per questo.
O vi koji vjerujete u Allaha i radite po onome što je propisao, Allaha se bojte, na način da se pridržavate Njegovih naredbi i klonite Njegovih zabrana, i neka svaki čovjek gleda šta je za sutra na Sudnjem danu pripremio od dobrih djela, i Allaha se bojte. Allah, zaista, u potpunosti zna ono što radite, ništa Mu skriveno nije, i On će vas za vaša djela adekvatno tretirati.
Wahai orang-orang yang beriman kepada Allah dan melaksanakan syariat-Nya untuk mereka! Bertakwalah kepada Allah dengan menjalankan segala perintah-Nya dan menjauhi segala larangan-Nya dan hendaknya masing-masing jiwa memperhatikan apa yang telah disiapkannya dari amal saleh untuk hari Kiamat. Bertakwalah kalian kepada Allah, sesungguhnya Allah Maha Mengetahui apa yang kalian kerjakan, tidak ada sesuatu pun dari amal kalian yang luput dari-Nya, dan Dia akan membalas kalian atas perbuatan tersebut.
¡Ustedes que tienen fe en Al-lah y actúan conforme a lo que Él les ha legislado! Tengan temor de Al-lah, obedezcan Sus órdenes y absténganse de las cosas que Él no ha permitido. Cada alma debe reflexionar sobre las buenas obras que ha enviado para el Día del Juicio. Por lo tanto, teman a Al-lah; ciertamente, Al-lah es consciente de sus acciones, ninguna de ellas está oculta de Él, y Él pronto los retribuirá por ellas.
O those who have faith in Allah and act upon whatever He has legislated for them! Be mindful of Allah by fulfilling His commands and refraining from the things he has not allowed. Each soul should ponder over what good deeds it has send forth for the Day of Judgement. So be mindful of Allah; indeed, Allah is aware of your actions, none of them are hidden from Him, and He will soon requite you for them.
Này hỡi những người tin tưởng Allah và luôn chấp hành theo giáo luật của Ngài! Các ngươi hãy kính sợ Allah mà nhất nhất tuân thủ theo mệnh lệnh của Ngài, mỗi người các ngươi phải xem xét lại những việc làm mà các ngươi đã gởi đi trước cho Ngày Phán Xét. Các ngươi hãy kính sợ Allah, quả thật, Allah là Đấng am tường mọi điều các ngươi làm, không một điều gì có thể che giấu được Ngài, và Ngài sẽ thưởng phạt công bằng cho các việc làm và hành động của các ngươi.
"Hai orang-orang yang beriman, bertakwalah kepada Allah dan hendaklah setiap diri memperhatikan apa yang telah diper-buatnya untuk hari esok (akhirat), dan bertakwalah kepada Allah, sesungguhnya Allah Maha Mengetahui apa yang kamu kerjakan. Dan janganlah kamu seperti orang-orang yang lupa kepada Allah, lalu Allah menjadikan mereka lupa kepada diri mereka sendiri. Mereka itulah orang-orang yang fasik. Tidak sama penghuni-penghuni neraka dengan penghuni-penghuni surga; penghuni-peng-huni surga itulah orang-orang yang beruntung. Kalau sekiranya Kami menurunkan al-Qur`an ini kepada sebuah gunung, pasti kamu akan melihatnya tunduk terpecah belah disebabkan takut kepada Allah. Dan perumpamaan-perumpamaan itu Kami buat untuk manusia supaya mereka berpikir." (Al-Hasyr: 18-21).
(18) Allah سبحانه وتعالى memerintahkan hamba-hambaNya yang ber-iman untuk menunaikan konsekuensi iman yaitu dengan bertakwa kepada Allah سبحانه وتعالى, baik di kala sepi maupun ramai dan di segala hal. Allah سبحانه وتعالى memerintahkan mereka untuk menjaga apa saja yang diperintahkan, baik yang berbentuk perintah, syariat, maupun batasan-batasanNya, serta memikirkan akibat baik dan buruk apa yang akan mereka dapatkan, serta apa yang mereka dapatkan dari amal perbuatan mereka yang bisa membawakan manfaat atau malapetaka bagi mereka di akhirat.
Jika mereka meletakkan akhirat di hadapan mata dan sebagai kiblat hati mereka, maka mereka berkonsentrasi untuk menunaikan amalan-amalan akhirat serta berusaha dengan kuat memperbanyak amalan-amalan yang bisa menghantarkan mereka ke surga dengan membersihkannya dari berbagai hal yang bisa memutus dan meng-halangi, yang mencegah mereka untuk mengerjakan atau mela-kukannya, jika mereka juga mengetahui bahwa ﴾ إِنَّ ٱللَّهَ خَبِيرُۢ بِمَا تَعۡمَلُونَ ﴿ "sesungguhnya Allah Maha Mengetahui apa yang kamu kerjakan," amalan mereka tidaklah samar bagi Allah سبحانه وتعالى, tidak akan lenyap di sisi Allah سبحانه وتعالى dan tidak akan dilalaikan, maka hal itu mengharuskan mereka untuk bersungguh-sungguh dalam beramal.
Ayat ini adalah pangkal dalam hal muhasabah diri. Setiap orang harus selalu mengintrospeksi diri. Jika melihat adanya kekeliruan segera menyelesaikannya dengan cara melepaskan diri darinya, bertaubat secara sungguh-sungguh dan berpaling dari berbagai hal yang menghantarkan pada kekeliruan tersebut. Jika menilai dirinya bersikap sekenanya dalam menunaikan perintah-perintah Allah سبحانه وتعالى, ia akan mengerahkan segala kemampuannya dengan meminta pertolongan pada Rabbnya untuk mengembangkan, dan menyempurnakannya, serta membandingkan antara karunia dan kebaikan Allah سبحانه وتعالى yang diberikan padanya dengan kemalasannya. Karena hal itu mengharuskannya merasa malu.
(19) Adalah benar-benar terhalang dari rahmat Allah سبحانه وتعالى jika ada orang yang melalaikan hal ini dan menyerupai orang-orang yang melalaikan Allah سبحانه وتعالى. Mereka lalai untuk mengingat Allah سبحانه وتعالى, tidak menunaikan hak-hak Allah سبحانه وتعالى dan hanya menuruti bagian serta kemauan diri sendiri. Mereka tidak akan berhasil dan tidak akan mendapatkan, selamanya. Sebaliknya, Allah سبحانه وتعالى membuat mereka lalai pada kepentingan diri sendiri serta membuat mereka lalai dari manfaat-manfaatnya sehingga urusan mereka menjadi sisa-sia dan merugi di dua alam; dunia dan akhirat. Mereka juga benar-benar tertipu yang tidak mungkin lagi bisa ditanggulangi dan ditutupi kerugiannya, karena mereka adalah ﴾ هُمُ ٱلۡفَٰسِقُونَ ﴿ "orang-orang yang fasik," yang keluar dari jalur ketaatan terhadap Rabb dan tenggelam dalam maksiat.
(20) Lantas samakah orang yang memelihara ketakwaan terhadap Allah سبحانه وتعالى serta memikirkan apa yang akan dipersiapkan menghadapi Hari Akhirat esok sehingga akan mendapatkan surga yang penuh kenikmatan serta kehidupan yang nyaman bersama orang-orang yang dikaruniai Allah سبحانه وتعالى dari kalangan para nabi, orang-orang jujur, para syuhada dan orang-orang shalih; samakah orang yang bertakwa dengan orang yang lalai, tidak mengingat Allah سبحانه وتعالى serta melalaikan hak-hak Allah سبحانه وتعالى sehingga ia sengsara di dunia dan berhak mendapatkan siksaan di akhirat? Golongan pertama adalah orang-orang yang beruntung sedangkan golongan kedua adalah orang-orang yang rugi.
(21) Ketika Allah سبحانه وتعالى memberi penjelasan pada para hamba-Nya dan memberikan perintah serta larangan dalam KitabNya, maka ini mengharuskan mereka untuk segera menunaikan seruan dan doronganNya, meski seandainya hati mereka keras sekeras gunung yang kokoh. Karena al-Qur`an ini andai diturunkan di atas ﴾ عَلَىٰ جَبَلٖ لَّرَأَيۡتَهُۥ خَٰشِعٗا مُّتَصَدِّعٗا مِّنۡ خَشۡيَةِ ٱللَّهِۚ ﴿ "sebuah gunung, pasti kamu akan melihatnya tunduk terpecah belah disebabkan takut kepada Allah." Mak-sudnya, karena kesempurnaan pengaruhnya di hati, karena nasi-hat-nasihat al-Qur`an adalah nasihat paling agung secara mutlak. Berbagai perintah dan larangan al-Qur`an berisikan hikmah dan maslahat yang selalu bersamaan. Perintah dan larangannya amat mudah bagi jiwa dan raga. Jauh dari segala sesuatu yang membe-ratkan. Tidak ada kontradiksi dan pertentangan, tidak ada sesuatu yang sulit dan penyimpangan di dalam al-Qur`an. Sesuai dengan segala waktu dan tempat serta cocok untuk setiap orang. Selanjut-nya Allah سبحانه وتعالى memberitahukan bahwa Dia membuat perumpamaan untuk manusia dan menjelaskan halal dan haram dalam kitabNya untuk para hambaNya, agar mereka mau memikirkan dan mere-nungkan tanda-tanda kebesaran Allah سبحانه وتعالى. Karena dengan memikir-kan tanda-tanda kebesaran Allah سبحانه وتعالى, seorang hamba akan mampu membuka berbagai perbendaharaan ilmu. Allah سبحانه وتعالى juga menjelas-kan jalan kebaikan dan keburukan bagi para hambaNya, mendo-rong untuk berakhlak dan bersifat yang baik, dan melarang manusia dari berbagai akhlak buruk. Maka tidak ada yang lebih bermanfaat bagi seorang hamba daripada memikirkan dan merenungkan al-Qur`an serta makna-maknanya.
Ô vous qui croyez en Allah et œuvrez selon ce qu’Il vous a prescrit, craignez Allah en vous conformant à Ses commandements et en renonçant à Ses interdits, et que chaque âme réfléchisse à ce qu’elle a accompli comme bonnes œuvres pour le Jour de la Résurrection. Craignez Allah car Allah sait le mieux ce que vous faites. Rien de vos agissements ne Lui échappe et Il vous rétribuera selon leur nature.
Huwag kayong maging tulad ng mga lumimot kay Allāh dahil sa pagtigil sa pagtalima sa ipinag-uutos Niya at pag-iwas sa sinasaway Niya. Kaya nagpalimot si Allāh sa kanila ng mga sarili nila saka hindi sila gumawa ng magliligtas sa mga ito mula sa galit ni Allāh at parusa Niya. Ang mga lumimot na iyon kay Allāh, sapagkat hindi sila sumunod sa ipinag-uutos Niya at hindi sila nagpigil sa sinasaway Niya, ay ang mga lumalabas sa pagtalima kay Allāh.
No sean como quienes se olvidaron de Al-lah, que no obedecieron Sus órdenes ni se abstuvieron de las cosas que Él ha prohibido, por lo que Al-lah hizo que se olvidaran de sí mismos y que no actuaran conforme a lo que los libraría de la ira y del castigo de Al-lah. Aquellos que se olvidaron de Al-lah y que no obedecieron Sus órdenes ni se abstuvieron de las cosas que Él ha prohibido, son los que abandonaron la obediencia de Al-lah.
Các ngươi đừng giống như những kẻ quên đi Allah khi họ không tuân thủ theo mệnh lệnh của Ngài rồi họ bị Allah quên lãng khiến họ không nhận biết cách cứu họ thoát khỏi sự trừng phạt và giận dữ của Allah. Và những người đó bị xem là những kẻ đã quên Allah - họ không theo lệnh Allah bảo và không biết tránh những gì Ngài cấm - họ đã tách khỏi sự tuân phục của Allah.
I ne budite kao oni koji su zaboravili Allaha, te nisu radili po Njegovim naredbama i nisu se udaljili od zabrana koje je postavio, pa je On učinio da sami sebe zaborave na način da nisu radili djela koja ih čuvaju od Njegove srdžbe i kazne. Oni koji su zaboravili Allaha, nisu postupali po Njegovim naredbama i nisu se klonili Njegovih zabrana, i takvi su napustili pokornost Allahu.
Ne soyez pas comme ceux qui ont oublié Allah, en ne se conformant pas à Ses commandements et en ne renonçant pas à Ses interdits, et à qui Allah a fait oublier leurs propres personnes, n’œuvrant alors pas de manière à échapper à la colère et à la punition d’Allah. Ceux-là se sont affranchis de l’obéissance à Allah.
Emirlerini terk edip yasaklarını çiğneyerek Allah'ı unutan, Allah'ın da onlara kendilerini unutturduğu kimseler gibi olmayın. Kendilerini Allah'ın gazabından ve cezalandırmasından koruyacak ameller işlememişlerdir. Onlar Yüce Allah'ı unutan, -Allah'ın emirlerini yerine getirmeyen ve yasaklarından geri durmayan- kimselerdir. Onlar, Allah Teâlâ'nın taatinden çıkmış olan kimselerdir.
فَأَنسَاهُمْ أَنفُسَهُمْ He made them forget their own selves....59:19) It means they did not forget Allah but themselves, because they are unaware of their own loss and gain.
Janganlah kalian seperti orang-orang yang lupa kepada Allah dengan meninggalkan perbuatan taat kepada perintah-perintah-Nya dan menjauhi larangan-larangan-Nya, lalu Allah menjadikan mereka lupa kepada diri mereka sendiri, sehingga mereka tidak melakukan amal yang bisa menyelamatkan diri mereka dari murka Allah dan siksa-Nya. Orang-orang yang lupa kepada Allah itu, yang tidak menaati perintah-Nya dan tidak meninggalkan larangan-Nya, mereka adalah orang-orang yang keluar dari ketaatan terhadap Allah.
Do not become like those who forgot Allah by not fulfilling His commands nor refraining from the things He did not allow, so Allah made them forget themselves and they did not act upon that which would save them from the wrath and punishment of Allah. Those who forgot Allah and did not fulfil His commands or refrain from the things He did not allow are the ones who left the obedience of Allah.
Non siate come coloro che hanno dimenticato Allāh, incuranti di obbedire ai Suoi ordini e rispettare i Suoi divieti; Allāh li ha indotti a dimenticare se stessi, e così non hanno compiuto ciò che può salvarli dalla Sua ira e dalla Sua punizione. Coloro che hanno dimenticato Allāh non si sono sottomessi ai Suoi ordini e non si sono attenuti ai Suoi divieti: costoro sono lontani dall'obbedienza dovuta ad Allāh.
Cehennem ehliyle cennet ehli bir olmaz. Cennet ehli ile cehennem ehli, dünyadaki amellerinde farklı oldukları gibi ahirette alacakları karşılıklarda da birbirlerinden farklıdırlar. İsteklerine kavuşup korktukları şeylerden güvende olarak asıl kurtuluşa erenler cennet ehli kimselerdir.
Stanovnici Džehennema ne mogu nikako biti isti kao stanovnici Dženneta, nego se razlikuju u tretmanu prema njima, kao što su se i na dunjaluku njihova djela razlikovala. Stanovnici Dženneta postići će šta žele i sačuvati se onoga od čega strahuju.
Tidaklah sama antara para penghuni neraka dan para penghuni surga. Justru mereka berbeda terkait balasan yang mereka terima sebagaimana berbedanya perbuatan mereka di dunia. Para penghuni surga adalah orang-orang yang menang karena mereka memperoleh apa yang mereka cari dan selamat dari apa yang mereka hindari.
Những người bị đày trong Hỏa Ngục và những người được sống ở nơi Thiên Đàng không hề như nhau, phần thưởng dành cho họ khác nhau giống như hành động của họ đã khác nhau ở trên trần gian vậy, những người nơi Thiên Đàng là những người đã giành được mọi điều như mong muốn và được cứu rỗi thoát khỏi những gì họ lo lắng.
Ne sont pas égaux les gens de l’Enfer et les gens du Paradis. Ils sont plutôt différents dans leur rétribution tout comme ils sont différents dans les œuvres accomplies dans ce bas monde. Les gens du Paradis sont les gagnants qui remportent ce qu’ils désirent et échappent à ce qu’ils redoutent
La gente del Infierno y la gente del Paraíso no son iguales. Por el contrario, difieren en su retribución tal como diferían en sus acciones en el mundo. Las personas del Paraíso son las triunfadoras, ya que han logrado lo que deseaban y han sido libradas de lo que temían.
Human life is divided into two parts: ‘today’ and ‘tomorrow’. The present world is a man’s ‘today’ and the world of the Hereafter is man’s ‘tomorrow’. Whatever a man does in the present world, he has to face the basic consequences in the ensuing longer life. This is the truth and the other name for it is Islam. Man’s success depends upon his always keeping this reality in mind. The whole life of one who is forgetful of this, will go wrong. In this matter, there is no difference between a believer or a non-believer. Believers will have the advantage only if they acknowledge realities. If they become forgetful of them, they will also meet the same fate as their precursors.
Non è pari la gente del Fuoco e del Paradiso, al contrario hanno una diversa retribuzione, così come sono diverse le loro azioni in vita. La gente del Paradiso sono i trionfatori che otterranno ciò che desiderano e che saranno salvi da ciò che temono.
The people of the hellfire and the people of Paradise are not equal. Rather, they are different in their requital just like they differed in their actions in the world. The people of Paradise are the ones who are successful by having achieved whatever they sought and gaining safety from whatever they feared.
Hindi nagkakapantay ang mga maninirahan sa Apoy at ang mga maninirahan sa Paraiso, bagkus sila ay mga magkakaiba-iba sa ganti sa kanila tulad ng pagkakaiba-iba ng mga gawain nila sa Mundo. Ang mga maninirahan sa Paraiso ay ang mga magwawagi sa pamamagitan ng pagtamo ng hinihiling nila, na mga maliligtas mula sa pinangingilabutan nila.
Si Nous avions révélé ce Coran à une montagne, tu aurais vu, ô Messager, cette montagne s’humilier et se fendre malgré sa solidité tellement sa crainte d’Allah est grande, et ce en raison des exhortations dissuasives et des menaces terribles que le Coran contient. Ces paraboles, Nous les citons aux gens afin que, peut-être, ils fassent fonctionner leurs raisons et tirent des enseignements des exhortations et des leçons contenues dans les versets du Coran.
لَوْ أَنزَلْنَا هَـٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ (Had We sent down this Qur'an to a mountain, ....59:21) This is a parable that Allah is using to illustrate the fact that if the Holy Qur'an were to be revealed on such strong, firm and unmovable mountain and endowed with intelligence like man, it would have submitted to the greatness of the Qur'an, nay, it would have crushed to pieces. But man is too selfish and proud. As a result, he has lost his natural intelligence and remains unaffected by the powerful message of the Qur'an. This, it would appear, is a hypothetical example, that is 'if mountains had sense or intelligence. Some scholars have stated that reason and revelation both bear testimony to the fact that everything in nature has sense, perception and intelligence, be it a mountain or a tree. Therefore, this is not a hypothetical example. It is a stark reality. [ Mazhari ]. And Allah knows best!
-Ey Peygamber!- Eğer Biz bu Kur'an'ı dağa indirmiş olsaydık, Kur'an'da bulunan şiddetli tehdit ve korkutucu uyarılar sebebiyle sertliği ve sağlamlığı ile birlikte o dağın Allah korkusunun şiddetinden dolayı baş eğmiş paramparça olduğunu görürdün. Biz, bu örnekleri insanlar akıllarını kullansınlar ve onun ayetlerinin ihtiva ettiği ibretlerden ve uyarılardan ibret alsınlar diye veriyoruz.
Asserting the Greatness of the Qur'an
Allah the Exalted emphasizes the greatness of the Qur'an, its high status and of being worthy of making hearts humble and rent asunder upon hearing it, because of the true promises and sure threats that it contains,
لَوْ أَنزَلْنَا هَـذَا الْقُرْءَانَ عَلَى جَبَلٍ لَّرَأَيْتَهُ خَـشِعاً مُّتَصَدِّعاً مِّنْ خَشْيَةِ اللَّهِ
(Had We sent down this Qur'an on a mountain, you would surely have seen it humbling itself and rent asunder by the fear of Allah.) If this is the case with a mountain which is hard and huge, that if it was made able to comprehend and understand this Qur'an, will feel humble and crumble from fear of Allah the Exalted, then what about you -- O mankind Why do your hearts not feel softness and humbleness from the fear of Allah, even though you understand Allah's command and comprehend His Book This is why Allah said,
وَتِلْكَ الاٌّمْثَـلُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ
(Such are the parables which We put forward to mankind that they may reflect.) There is a Hadith of the Mutawatir grade that states that the Messenger of Allah ﷺ had someone make him a Minbar. Before that, he used to stand next to a tree trunk in the Masjid to deliver speeches. So, when the Minbar was made and placed in the Masjid, the Prophet came to deliver a speech and passed the tree trunk, headed towards the Minbar, the tree trunk started weeping, just like an infant. The tree trunk missed hearing the remembrance of Allah and the revelation that were being recited next to it. In one of the narrations for this Hadith, Al-Hasan Al-Basri said after narrating the Hadith, "You - mankind -- are more worthy to miss the Messenger of Allah ﷺ than the tree trunk!" tLikewise, this honorable Ayah asks that if the solid mountains feel humble and are rent asunder from the fear of Allah, if it heard Allah's Speech and comprehended it, what about you -- O mankind -- who heard the Qur'an and understood it Allah the Exalted said in another Ayah,
وَلَوْ أَنَّ قُرْآنًا سُيِّرَتْ بِهِ الْجِبَالُ أَوْ قُطِّعَتْ بِهِ الاٌّرْضُ أَوْ كُلِّمَ بِهِ الْمَوْتَى
(And if there had been a Qur'an with which mountains could be moved, or the earth could be cloven asunder, or the dead could be made to speak.)(13:31) We mentioned the meaning of this Ayah as stating that, if there were a Qur'an that has these qualities, it would be this Qur'an. Allah the Exalted said in another Ayah,
وَإِنَّ مِنَ الْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ الأَنْهَـرُ وَإِنَّ مِنْهَا لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْمَآءُ وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ
(And indeed, there are stones out of which rivers gush forth, and indeed, there are of them (stones) which split asunder so that water flows from them, and indeed, there are of them which fall down for fear of Allah.)(2:74)
Glorifying Allah the Exalted by mentioning His Names and Attributes
Allah the Exalted said,
هُوَ اللَّهُ الَّذِى لاَ إِلَـهَ إِلاَّ هُوَ عَالِمُ الْغَيْبِ وَالشَّهَـدَةِ هُوَ الرَّحْمَـنُ الرَّحِيمُ
(He is Allah, beside Whom La ilaha illa Huwa, the All-Knower of the unseen and the seen. He is the Most Gracious, the Most Merciful.) Allah states that He Alone is worthy of worship, there is no Lord or God for the existence, except Him. All that is being worshipped instead of Allah are false deities. Allah is the All-Knower in the unseen and the seen, He knows all that pertains to the creations that we see, and those we cannot see. Nothing in heaven or on earth ever escapes His knowledge, no matter how great or insignificant, big or small, including ants in darkness. Allah's statement,
هُوَ الرَّحْمَـنُ الرَّحِيمُ
(He is the Most Gracious, the Most Merciful.) was duly explained before at the very beginning of this Tafsir, so it is not necessary to repeat it here, and it asserts that Allah is the Owner of the wide encompassing mercy that entails all of His creation. He is Ar-Rahman and Ar-Rahim of this life and the Hereafter. Allah the Exalted said in other Ayat,
وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍ
(And My mercy embraces all things.)(7:156),
كَتَبَ رَبُّكُمْ عَلَى نَفْسِهِ الرَّحْمَةَ
(Your Lord has written (prescribed) mercy for Himself.)(6:54), and,
قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُواْ هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ
(Say: "In the bounty of Allah, and in His mercy; -- therein let them rejoice." That is better than what (the wealth) they amass.)(10:58) Allah the Exalted said,
هُوَ اللَّهُ الَّذِى لاَ إِلَـهَ إِلاَّ هُوَ الْمَلِكُ
(He is Allah, beside Whom La ilaha illa Huwa, Al-Malik.) Al-Malik, meaning "The Owner and King of all things," Who has full power over them without resistance or hindrance. Allah's statement,
الْقُدُّوسُ
(Al-Quddus,) meaning "The Pure," according to Wahb bin Munabbih, while Mujahid and Qatadah said that Al-Quddus means "The Blessed." Ibn Jurayj said that Al-Quddus means "He Whom the honorable angels glorify."
السَّلَـمُ
(As-Salam,) meaning "Free from any defects or shortcomings that lessen or decrease His perfect attributes and actions." Allah's statement,
الْمُؤْمِنُ
(Al-Mu'min,) means "Who has granted safety to His servants by promising that He will never be unjust to them, " according to Ad-Dahhak who reported it from Ibn `Abbas. Qatadah said that Al-Mu'min means that "Allah affirms that His statements are true," while Ibn Zayd said that it means, "He attested to His faithful servants' having faith in Him." Allah's statement,
الْمُهَيْمِنُ
(Al-Muhaymin,) means, according to Ibn `Abbas and others, "The Witness for His servants actions," that is, the Ever-Watcher over them. Allah said in similar Ayat,
وَاللَّهُ عَلَى كُلِّ شَىْءٍ شَهِيدٌ
(And Allah is Witness over all things.)(58:6),
ثُمَّ اللَّهُ شَهِيدٌ عَلَى مَا يَفْعَلُونَ
(and moreover Allah is Witness over what they used to do.)(10:46), and,
أَفَمَنْ هُوَ قَآئِمٌ عَلَى كُلِّ نَفْسٍ بِمَا كَسَبَتْ
(Is then He (Allah) Who takes charge (guards) of every person and knows all that he has earned)(13:33) Allah said,
الْعَزِيزُ
(Al-`Aziz,) meaning that "He is the Almighty, Dominant over all things." Therefore, His majesty is never violated, due to His might, greatness, irresistible power and pride. Allah said;
الْجَبَّارُ الْمُتَكَبِّرُ
(Al-Jabbar, Al-Mutakabbir), meaning "The Only One worthy of being the Compeller and Supreme." There is a Hadith in the Sahih Collection in which Allah said,
«الْعَظَمَةُ إِزَارِي، وَالْكِبْرِيَاءُ رِدَائِي، فَمَنْ نَازَعَنِي وَاحِدًا مِنْهُمَا عَذَّبْتُه»
(Might is My Izar and pride is My Rida; if anyone disputes any one of them with Me, then I will punish him.) Allah the Exalted said,
سُبْحَـنَ اللَّهِ عَمَّا يُشْرِكُونَ
(Glory be to Allah! (High is He) above all that they associate as partners with Him.), then He said,
هُوَ اللَّهُ الْخَـلِقُ الْبَارِىءُ الْمُصَوِّرُ
(He is Allah, Al-Khaliq, Al-Bari, Al-Musawwir.) Al-Khaliq refers to measuring and proportioning, Al-Bari refers to inventing and bringing into existence what He has created and measured. Surely, none except Allah is able to measure, bring forth and create whatever He wills to come to existence. Allah's statement,
الْخَـلِقُ الْبَارِىءُ الْمُصَوِّرُ
(Al-Khaliq, Al-Bari, Al-Musawwir.) means, if Allah wills something, He merely says to it "be" and it comes to existence in the form that He wills and the shape He chooses,
فِى أَىِّ صُورَةٍ مَّا شَآءَ رَكَّبَكَ
(In whatever form He willed, He put you together.)(82:8) Allah describing Himself as being Al-Musawwir, Who brings into existence anything He wills in the shape and form He decides.
Al-Asma' Al-Husna
Allah the Exalted said,
لَهُ الاٌّسْمَآءُ الْحُسْنَى
(To Him belong Al-Asma' Al-Husna (the Best Names).) We explained the meaning of this Ayah in the Tafsir of Surat Al-A`raf. The Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«إِنَّ للهِ تَعَالَى تِسْعَةً وَتِسْعِينَ اسْمًا، مِائَةً إِلَّا وَاحِدًا، مَنْ أَحْصَاهَا دَخَلَ الْجَنَّةَ، وَهُوَ وِتْرٌ يُحِبُّ الْوِتْر»
(Allah the Exalted has ninety-nine Names, one hundred less one; whoever then preserves them, will enter Paradise. Allah is Witr (One) and He likes the Witr.)
Everything praises and glorifies Allah
Allah's statement,
يُسَبِّحُ لَهُ مَا فِى السَّمَـوَتِ وَالاٌّرْضِ
(All that is in the heavens and the earth glorify Him.) is similar to His other statement,
تُسَبِّحُ لَهُ السَّمَـوَتُ السَّبْعُ وَالاٌّرْضُ وَمَن فِيهِنَّ وَإِن مِّن شَىْءٍ إِلاَّ يُسَبِّحُ بِحَمْدَهِ وَلَـكِن لاَّ تَفْقَهُونَ تَسْبِيحَهُمْ إِنَّهُ كَانَ حَلِيمًا غَفُورًا
(The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft--Forgiving.)(17:44) Allah's statement,
وَهُوَ الْعَزِيزُ
(and He is Al-`Aziz) The Almighty, meaning, His greatness is never humbled,
الْحَكِيمُ
(Al-Hakim) the All-Wise, in His legislation and decrees This is the end of the Tafsir of Surat Al-Hashr. All praise is due to Allah.
Da ovaj Kur'an kakvom brdu objavimo, ti bi, o Poslaniče, vidio kako je ono, i pored tvrdoće, strahopoštovanja puno i kako bi se od straha pred Allahom raspalo, a razlog tome jeste što u Kur'anu postoje razne opomene i žestoke prijetnje. Takve primjere navodimo ljudima da bi svoje razume koristili i pouku uzimali iz ovih savjeta i uputa.
Kalau sekiranya Kami turunkan Al-Qur`ān ini di atas gunung, niscaya engkau akan melihat -wahai Rasul- gunung itu meski sangat keras menjadi tunduk dan hancur karena sangat ketakutan kepada Allah. Hal itu terjadi karena di dalam Al-Qur`ān itu terdapat nasihat-nasihat yang menakutkan dan ancaman yang keras. Permisalan ini Kami berikan kepada manusia agar mereka menggunakan akal mereka, sehingga bisa mengambil pelajaran dari nasihat-nasihat dan pelajaran-pelajaran yang ada di dalam ayat-ayat Al-Qur`ān.
Kung sakaling nagpababa Kami ng Qur’ān na ito sa isang bundok ay talaga sanang nakakita ka, O Sugo, sa bundok na iyon na sa kabila ng katigasan nito ay nagpapakaaba na nagkakalamat-lamat dala ng tindi ng takot kay Allāh dahil sa nasaad sa Qur'ān na mga pangaral na sumasawata at bantang matindi. Ang mga paghahalimbawa na ito ay inilalahad Namin para sa mga tao nang sa gayon sila ay magpapagana ng mga isip nila para mapangaralan sila ng nilalaman ng mga talata nito na mga pangaral at mga maisasaalang-alang.
Si hubiera revelado este Corán en una montaña, la habrías visto, Mensajero, humillada y temerosa, a pesar de su firmeza, debido al temor extremo de Al-lah. Esto se debe a las amonestaciones y a las severas advertencias que contiene. Establezco estas analogías para que la gente pueda usar su inteligencia y prestar atención a las lecciones y consejos que contienen sus aleyas.
If I had revealed this Qur’ān onto a mountain, you would have seen, O Messenger, that mountain, despite its solidity, humbled and fearful due to the extreme fear of Allah. This is because of the scolding admonitions and severe warnings it contains. These analogies that I draw for the people are so that perhaps they use their intelligence and take heed of the lessons and advices its verses contain.
Nếu TA truyền khải Kinh Qur’an này xuống cho một quả núi nào đó thì Ngươi - hỡi Thiên Sứ - sẽ thấy dù núi rất kiên cố, rắn chắc và hùng dũng vẫn trở nên yếu ớt đến nỗi vỡ vụn ra vì quá sợ Allah, bởi Qur'an chứa đựng những lời cảnh báo kinh hãi và rùng rợn. Đó là thí dụ mà TA muốn cho con người hiểu mong rằng họ biết suy ngẫm về quyền năng và sự vĩ đại của Allah như thế nào.
Se avessimo rivelato questo Corano a una montagna, avresti visto, o Messaggero, quella montagna, nonostante la sua robustezza, umiliata e lacerata per il grande timore di Allāh, a causa delle prediche, gli avvertimenti e i grandi moniti che il Corano contiene. Mostriamo alla gente questi esempi affinché ragionino e si convincano delle prediche e degli esempi che i versetti contengono.
Ngài là Allah, Đấng Tối Cao đáng được thờ phượng, không có Thượng Đế đích thực nào khác ngoài Ngài, Ngài biết rõ mọi điều thầm kín và công khai, những điều hữu hình và vô hình, Ngài là Đấng tràn đầy tình thương xót và lòng thương xót của Ngài bao trùm lên vạn vật ở trần gian và Đời Sau, và Ngài là Đấng khoan dung với những người có đức tin nơi Ngài.
22- O, kendisinden başka hiçbir (hak) ilâh olmayan Allah'tır. Gaybı/görünmeyeni de görüneni de bilendir. O, Rahmân’dır, Rahîm’dir.
23- O, kendisinden başka hiçbir (hak) ilâh olmayan Allah'tır. Meliktir, Kuddûstür, Selâmdır, Mü’mindir, Müheymindir, Azizdir, Cebbardır, Mütekebbirdir. Allah, onların ortak koşmalarından/koştuklarından münezzehtir.
24- O, Hâlık, Bâri ve Musavvir olan Allah’tır. En güzel isimler yalnız O’nundur. Göklerde ve yerde olanlar hep O’nu tesbih eder. O Azîzdir, Hakîmdir.
22. Bu âyet-i kerimeler, Allah’ın güzel isimlerinden ve üstün sıfatlarından şânları büyük, delil olma özellikleri harikulade olan pek çoğunu içermektedir.
Yüce Allah, bize kendisinden başka hiçbir hak ilâh bulunmadığını, yegane ma’bud ve gönülden sevilmesi gereken zatın kendisi olduğunu haber vermektedir. Bunun sebebi, O’nun kemâlinin büyüklüğü, ihsanının kapsayıcılığı ve her şeyi kendisinin çekip çevirmesidir.
O’nun dışındaki her bir ilâh batıldır, sahtedir. Zerre ağırlığı kadar dahi ibadete layık değildir. Çünkü muhtaçtır, âcizdir, eksiktir. Ne kendisine, ne de başkasına en ufak bir fayda sağlayamaz.
Daha sonra Yüce Allah, zatını insanların gördüğü ve göremediği her şeyi kuşatan ve her şeyi kapsayan büyük bir bilgiye sahip olmakla nitelendirmektedir. Sonra da her şeyi kuşatan ve her bir canlıya ulaşan rahmetinin genelliğini dile getirmektedir.
23. Sonra Yüce Allah, yine ulûhiyetinin her şeyi kapsadığını ve yegane ilâhın kendisi olduğunu tekrarlamakta, Melik olduğunu, yani bütün her şeye mutlak olarak kendisinin mâlik ve egemen olduğunu bildirmektedir. Ulvi ve süfli âleme, onlarda bulunan bütün varlıklara sadece O sahiptir. Hepsi Yüce Allah’ın mülküdürler, O’na muhtaçtırlar, O’nun tarafından idare olunmaktadırlar.“Kuddûstür, Selâmdır.” Yani her türlü kusurdan ve eksiklikten uzak, tazim olunan, şanı yüceltilen, takdîs edilendir. Çünkü “Kuddûs”, her türlü eksiklikten münezzeh olduğuna, sıfat ve celalinde ta’zime layık olduğuna delildir.
"Mü’mindir.”Rasûllerini ve peygamberlerini getirdikleri apaçık âyetlerle, kesin belgelerle, açık ve seçik delillerle doğrulayandır, tasdik edendir.[Müheymindir; bütün yaratılmışları ve yaptıkları amelleri gören ve gözetendir.]“Azîzdir.” Kimse O’nu yenik düşüremez, kimse O’na karşı koyamaz. Aksine her şeyi emrinin altına alan O’dur. Her şey O’na boyun eğmiştir.
“Cebbârdır.” Bütün kulları emri altına almıştır. Bütün mahlukat, O’na boyun eğip itaat etmiştir. Kırık kalplilerin kalbini onaran, kalbini zengin kılan O’dur.
"Mütekebbirdir.” Büyüklük ve azamet yalnız O’nundur. Her türlü kusurdan, zulüm ve haksızlıktan münezzehtir.
"Allah, onların ortak koşmalarından/koştuklarından münezzehtir.” Bu ise Allah’a ortak koşan, O’na karşı çıkan herkesin Allah’ı nitelendirdiği her türlü sıfattan genel olarak O’nun tenzih edilmesini ifade eder.
24. “O, Hâlık” her şeyi yaratan “Bâri”, bütün varlıklrı yoktan var eden “Musavvir” suret ve şekli olan bütün varlıklara suret veren “Allah’tır”
Bütün bu isimler, yaratma, idare ve takdir etmekle alakalıdır. Bütün bunlar, yalnız Yüce Allah’a aittir ve bunlarda hiçbir kimse O’na ortak değildir.
"En güzel isimler yalnız O’nundur.” Kendisinden başka hiçbir kimsenin bilemediği ve sayamadığı kadar çok isimleri vardır. Bütün bu isimlerin hepsi de en güzel isimlerdir, yani kemâl sıfatlara hatta sıfatların en mükemmellerine ve en yücelerine delildirler. Bunların hiçbirisinde hiçbir bakımdan eksiklik yoktur.
Bunların bir güzelliği de şudur: Yüce Allah, bu isimleri sever, bunları sevenleri de sever. O, kullarının bu isimlerle kendisine dua etmelerini ve bunları anarak kendisinden dilekte bulunmalarını da sever. Kemâlinin, güzel isimlerin ve yüce sıfatların yalnız kendisine ait olmasının bir tecellisi de şudur: Göklerde ve yerde bulunanların hepsi sürekli olarak O’na muhtaçtırlar. Hamd ile O’nu tesbih ederler. İhtiyaçlarını O’ndan isterler. O da lütuf ve keremi ile rahmet ve hikmetinin gerektirdiklerini onlara verir.
"O Azîzdir, Hakîmdir.” Ne isterse o olur, hikmet ve maslahatı olmayan hiçbir şey de yaratmaz.
Haşr Sûresi’nin tefsiri burada sona ermektedir. Hamd, yalnız Allah’adır.
***
Il est Allah en dehors duquel il n’existe pas de dieu méritant d’être adoré, le Connaisseur de ce qui est présent et absent auquel rien n’échappe, le Tout Miséricordieux et le Très Miséricordieux dans le bas monde et dans l’au-delà, dont la miséricorde suffit à tout l’Univers.
Il est le Souverain, le Purifié et le Sanctifié de toute déficience, le sain de tout défaut, Celui qui confirme la véracité de Ses messagers par des miracles éclatants, Celui qui observe les œuvres de Ses serviteurs, le Puissant à qui personne ne tient tête, le Dominateur qui domine tout et l’Orgueilleux, qu’Allah soit purifié et sanctifié de tout ce que les polythéistes Lui associent comme idoles et autres.
A Few of Allah's Attributes of Perfection
Having urged the people to be concerned about the Hereafter and having asserted the greatness of the Qur'an, this Surah is concluded with a few of Allah's attributes of perfection, as follows:
الِمُ الْغَيْبِ وَالشَّهَادَةِ (...the Knower of the unseen and the seen - 22). The attribute 'the Knower of the Unseen and the seen' means that Allah knows all things, visible or invisible.
Dialah Allah yang tiada sesembahan yang berhak disembah selain-Nya, Dia Maha Mengetahui segala yang gaib dan segala yang tampak, tidak ada sesuatu pun dari hal itu yang luput dari-Nya, dan Dia Maha Pengasih dan Maha Penyayang di dunia dan akhirat, yang meluaskan rahmat-Nya ke seluruh alam. Dia Maharaja, Mahasuci dari semua kekurangan, Mahaselamat dari semua aib, Maha Membenarkan para rasul-Nya dengan ayat-ayat yang agung, Maha Mengawasi amal perbuatan hamba-hamba-Nya, Mahaperkasa yang tidak ada sesuatu pun yang mengalahkan-Nya, Mahakuasa yang bisa memaksa segala sesuatu dengan kekuasaan-Nya, dan Maha Memiliki segala keagungan. Mahasuci Allah dan Mahabersih dari apa yang disekutukan oleh orang-orang musyrik berupa berhala-berhala dan lainnya.
On je Allah, osim Kojeg niko ne zaslužuje da istinski bude obožavan, poznavatelj onog što je čulima nedokučivo i što je nevidljivo, a i onog što je pojavno i prisutno. Njemu ništa skriveno nije. On je Svemilosni i Milostivi, i na ovome i na onome svijetu, Njegova milost obuhvata sve svjetove. On je Vladar, Blagoslovljeni i Sveti, Savršeni - Onaj Koji je bez nedostataka, Onaj koji potvrđuje istinitost Svojih poslanika preko jasnih ajeta i znamenja, Onaj Koji nad svim djelima Svojih robova bdi, Silni kojeg ništa ne može nadvladati, Uzvišeni koji je svojom uzvišenošću nadjačao sve, Gordi. Slavljen i Uzvišen je Allah od onoga što mu pridružuju mnogobošci, bilo da se radi o kumirima ili nečemu drugom.
O öyle Allah'tır ki, O'ndan başka hak mabut (ilah) yoktur. Görülmeyeni de görüleni de bilendir. Bundan hiçbir şey O'na gizli kalmaz. Dünyada ve ahirette Rahman'dır (çok merhametlidir). O'nun rahmeti bütün alemleri kuşatmıştır. O, Melik'tir. Her türlü eksiklikten münezzehtir, yücedir. Her kusurdan uzaktır. Peygamberlerini, ayetleri (mucizeleri) ve delilleri ile tasdikleyendir. Kullarının amellerini hakkıyla gözetendir. Hiç kimsenin kendisine galip gelemeyeceği Aziz/mutlak galiptir. O, Cebbar'dır. Her şeye ululuğu ile üstün gelendir. Mütekebbir'dir. Allah Teâlâ, müşriklerin O'na ortak koştukları putlardan ve diğer şeylerden münezzeh ve yücedir.
"Dia-lah Allah Yang tiada tuhan yang berhak disembah me-lainkan Dia, Yang Mengetahui yang ghaib dan yang nyata, Dia-lah Yang Maha Pemurah lagi Maha Penyayang. Dia-lah Allah Yang tiada tuhan yang berhak disembah melainkan Dia, Raja, Yang Mahasuci, Yang Mahasejahtera, Yang Mengaruniakan keamanan, Yang Maha Memelihara, Yang Mahaperkasa, Yang Mahakuasa, Yang Memiliki Segala Keagungan, Mahasuci Allah dari apa yang mereka persekutukan. Dia-lah Allah Yang Menciptakan, Yang Mengadakan, Yang Membentuk Rupa, Yang Mempunyai Nama-nama Yang Paling baik. Bertasbih kepadaNya apa yang ada di langit dan di bumi. Dan Dia-lah Yang Mahaperkasa lagi Maha-bijaksana." (Al-Hasyr: 22-24).
(22) Ayat-ayat mulia ini mencakup banyak nama-nama Allah سبحانه وتعالى yang baik dan sifat-sifatNya yang luhur. Agung perihal-Nya dan indah penjelasanNya. Allah سبحانه وتعالى memberitahukan bahwa sesungguhnya Dia adalah ﴾ ٱللَّهُ ﴿ "Allah," yang dipertuhankan dan disembah yang ﴾ لَآ إِلَٰهَ إِلَّا هُوَۖ ﴿ "tiada tuhan yang berhak disembah me-lainkan Dia," karena sempurnanya keagungan Allah سبحانه وتعالى dan kebaik-anNya serta pengaturanNya yang menyeluruh. Semua tuhan se-lain Allah سبحانه وتعالى adalah batil dan sama sekali tidak berhak disembah. Karena semua tuhan selain Allah سبحانه وتعالى amat memerlukan yang lain, lemah dan kurang, yang tidak memiliki kekuasaan atas dirinya sendiri maupun untuk yang lain. Selanjutnya Allah سبحانه وتعالى menyifati DiriNya dengan keumuman ilmu yang mencakup semua hal yang tidak nampak dari makhluk dan yang nampak (yang dapat dilihat oleh para makhluk). Allah سبحانه وتعالى juga menjelaskan rahmatNya yang menyeluruh yang mencakup segala hal dan sampai pada setiap yang hidup.
(23) Kemudian Allah سبحانه وتعالى mengulangi lagi menyebutkan keumuman ketuhanan dan kemahaesaanNya dalam ketuhanan. Allah سبحانه وتعالى adalah raja segala raja. Alam yang ada di atas dan alam yang ada di bawah, semuanya adalah milik Allah سبحانه وتعالى, semuanya memerlukan bantuan Allah سبحانه وتعالى dan semuanya diatur oleh Allah سبحانه وتعالى. ﴾ ٱلۡقُدُّوسُ ٱلسَّلَٰمُ ﴿ "Yang Mahasuci, Yang Mahasejahtera," maksudnya, Mahasuci dan Selamat dari berbagai aib, cela, dan segala sesuatu yang bisa mengurangi keagungan dan keluhuran. Karena kesucian itu menunjukkan bebasnya dari berbagai kekurangan serta Maha-agungNya Allah سبحانه وتعالى dalam sifat-sifat dan keluhuranNya. ﴾ ٱلۡمُؤۡمِنُ ﴿ "Yang Mengaruniakan keamanan," maksudnya, Yang membenarkan para rasul dan para nabiNya dan semua yang dibawa oleh mereka dengan berbagai tanda-tanda kebesaran, penjelasan yang nyata dan pasti, serta hujjah yang jelas. ﴾ ٱلۡعَزِيزُ ﴿ "Yang Mahaperkasa," yang tidak terkalahkan dan terhalang, Dia-lah yang Maha menunduk-kan secara paksa segala sesuatu, segala sesuatu tunduk padaNya, ﴾ ٱلۡجَبَّارُ ﴿ "Yang Mahakuasa," yang memaksa semua hambaNya, dan semua makhlukNya tunduk kepadaNya, yang membenahi segala yang rusak dan yang memberi kecukupan orang-orang miskin, ﴾ ٱلۡمُتَكَبِّرُۚ ﴿ "Yang Memiliki Segala Keagungan," yang memiliki ke-agungan dan kebesaran. Jauh dari segala aib dan kezhaliman.
﴾ سُبۡحَٰنَ ٱللَّهِ عَمَّا يُشۡرِكُونَ ﴿ "Mahasuci Allah dari apa yang mereka persekutukan." Ini adalah pemahasucian secara umum dari segala sesuatu yang disifatkan oleh orang yang menyekutukan dan me-nentangNya.
(24) ﴾ هُوَ ٱللَّهُ ٱلۡخَٰلِقُ ﴿ "Dia-lah Allah Yang Menciptakan" semua makhluk, ﴾ ٱلۡبَارِئُ ﴿ "Yang Mengadakan" bagi semua yang diadakan, ﴾ ٱلۡمُصَوِّرُۖ ﴿ "Yang Membentuk rupa" semua wujud.
Nama-nama indah ini berkaitan dengan penciptaan, penga-turan, dan penetapan ukuran. Semua itu hanya Allah سبحانه وتعالى semata yang melakukannya, tidak ada satu sekutu pun yang menyertai Allah سبحانه وتعالى dalam hal itu. ﴾ لَهُ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰۚ ﴿ "Yang Mempunyai Nama-nama Yang Paling baik." Maksudnya, Dia memiliki nama-nama yang amat banyak sekali, yang tidak dapat dihitung dan diketahui melainkan Dia sendiri. Meski demikian, semua namaNya indah. Maksudnya, sifat-sifat yang sempurna bahkan menunjukkan sifat-sifat yang paling sempurna dan agung, tidak ada satu pun kekurangan pada masing-masingnya dari segala sisi.
Di antara keindahannya, Allah سبحانه وتعالى menyukainya dan mencintai orang yang mencintainya serta mencintai hambaNya yang berdoa dan meminta dengan nama-nama indahNya. Dan di antara tanda kesempurnaan Allah سبحانه وتعالى adalah Dia memiliki nama-nama indah dan sifat-sifat agung. Semua makhluk yang ada di langit dan di bumi memerlukan bantuan Allah سبحانه وتعالى selamanya. Semuanya bertasbih memahasucikanNya dengan memujiNya. Mereka meminta kepa-daNya segala yang mereka perlukan. Kemudian Allah سبحانه وتعالى memberi mereka karena kemuliaan dan karuniaNya sesuai rahmat dan hikmahNya.
﴾ وَهُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ ﴿ "Dan Dia-lah Yang Mahaperkasa lagi Mahabijak-sana." Yang tidaklah menginginkan sesuatu melainkan pasti terjadi dan tidaklah menciptakan sesuatu melainkan karena hikmah dan maslahat.
Selesai tafsir Surat al-Hasyr.
He is Allāh, the one whom there is no true deity except Him; He is the Knower of the absent and the present: nothing is hidden from Him; the Benevolent of the world and the afterlife and their Merciful: His mercy encompasses the worlds; the Master; the Pure and Sacred from every deficiency; the Faultless from every defect; The Corroborator of His messengers with manifest signs; the Observer of the actions of His servants; the Almighty whom no one can overpower; the Omnipotent who controls everything through His power, the Imperious. Pure and glorified is He from the idols and other things the idolaters ascribe to Him.
– Egli è Allāh, non vi è divinità che venga realmente adorata all'infuori di Lui, Sapiente dell'Ignoto e del Presente; nulla di tutto ciò Gli è nascosto, il Compassionevole in vita e nell'Aldilà, e Misericordioso in entrambi. La Sua Misericordia avvolge i due mondi; il Sovrano, il Glorioso, Colui che è al di sopra di ogni mancanza, Colui che è privo di imperfezioni, Colui che testimonia per i Suoi messaggeri con i Segni gloriosi, Vigile sulle opere dei Suoi sudditi, Il Potente, Colui che non può essere vinto da nessuno, Il Fortissimo, Il Dominatore, Colui che Domina ogni cosa con la Sua Autorità, Il Fiero. Lungi Allāh dagli idoli, o altro, che Gli associano gli idolatri, Egli è molto al di sopra di ciò!
Siya ay si Allāh na walang sinasamba ayon sa karapatan na iba pa sa Kanya, ang Nakaaalam sa nakalingid at nakalantad: walang nakakukubli sa Kanya na anuman mula roon, ang Napakamaawain sa Mundo at Kabilang-buhay at ang Maawain sa dalawang ito: sumakop ang awa Niya sa dalawang daigdig, ang Hari na pinawalang-kaugnayan sa kasiraan, ang Binanal laban sa bawat kakulangan, ang Malaya sa bawat kapintasan, ang Tagapagpaniwala sa mga sugo sa pamamagitan ng mga kahanga-hangang himala, ang Mapagmasid sa mga gawain ng mga lingkod Niya, ang Makapangyarihan na walang nakadadaig sa Kanya na isa man, ang Palasupil na lumupig sa pamamagitan ng panunupil Niya sa bawat bagay, ang Nakapagmamalaki. Nagpawalang-kaugnayan si Allāh at nagpakabanal higit sa anumang itinatambal sa Kanya ng mga tagapagtambal na mga diyus-diyusan at iba pa sa mga ito.
Él es Al-lah, no hay verdadera deidad excepto Él; Él es el conocedor de lo ausente y lo presente: nada está oculto de Él, el benevolente del mundo y del Más Allá y su misericordioso. Su misericordia abarca los mundos; el Rey, el Puro y el Sagrado por encima de toda imperfección, el Perfecto libre de toda falta; el que confirma a Sus mensajeros con signos manifiestos, el observador de las acciones de Sus siervos, el Todopoderoso a quien nadie puede vencer, el Omnipotente que controla todo a través de Su poder. Puro y glorificado, está por encima de los ídolos que los idólatras Le atribuyen.
Ngài là Allah, Thượng Đế đích thực đáng được thờ phượng, không có Đấng thờ phượng nào khác ngoài Ngài, Ngài là Đức Vua của muôn loài và vạn vật, Ngài là Đấng chi phối và điều hành, Đấng giữ trật tự cho mọi sự vật, Đấng trông coi và quan sát mọi hành động của con người, Đấng Toàn Năng trên mọi thứ không có bất cứ điều gì có thể vượt qua quyền năng của Ngài, Đấng chế ngự mọi thứ, Đấng tự hào về sự vĩ đại và tối cao của Ngài. Ngài là Allah, Đấng khác xa và vượt trội hơn hẳn những gì mà những kẻ thờ đa thần đã gán cho Ngài trong việc thờ phượng.
الْقُدُّوسُ The attribute Al-Quddus means 'the Most Pure from all defects', that is, Allah is the Being Who is free from all kinds of defect, deficiency and imperfection which are not in conformity to His Supreme status.
الْمُؤْمِنُ The word mu'min, when applied to a human being, means a believer, but when this attribute is applied to Allah, it means the one who provides peace and safety, as explained by Ibn ` Abbas ؓ . It means that He provides safety and perfect peace to those who believe in Allah and His Messengers.
الْمُهَيْمِنُ The attribute Al-Muhaimin, according to Ibn ` Abbas ؓ ، Mujhid and Qatadah means 'Guardian'. The Arabic lexicon Al-Qamus has explained that its route is 'hamn' which means to look after or take care of or watch over'. [ Mazhari ].
الْعَزِيزُ The attribute Al-` Aziz means 'the Almighty'.
الْجَبَّارُ The attribute Al-Jabbar means the One who is dominant. It could also be derived from the word jabr, meaning to 'join broken bones' and thus we have the word jabirah, which refers to the bandage or plaster that is used in binding the broken bones. From this point of view, the attribute would mean that Allah is the Being Who sets aright every broken and useless things, matters or restores all losses and rectifies situations or mends every breakage.
الْمُتَكَبِّرُ The attribute Al-Mutakabbir [ the Lord of Greatness ] is derived from takabbur and that from kibriya' meaning 'greatness' which is one of the peculiar characteristics of Allah. It implies that every greatness is attributable only to Allah who is not in need of anyone. Whoever is in need cannot be great. Therefore, if this word is used for a person other than Allah, it is a defect and sin, because the claim of greatness by a person who is not actually great is false and tantamount to a claim of being a partner of Allah, the Besought of all, in one of His exclusive attributes. That is why the word Al-Mutakabbir, when attributed to Allah is an attribute of perfection, but in respect of others it is no more than a false claim.
O öyle Allah'tır ki, O'ndan başka hak mabut (ilah) yoktur. Görülmeyeni de görüleni de bilendir. Bundan hiçbir şey O'na gizli kalmaz. Dünyada ve ahirette Rahman'dır (çok merhametlidir). O'nun rahmeti bütün alemleri kuşatmıştır. O, Melik'tir. Her türlü eksiklikten münezzehtir, yücedir. Her kusurdan uzaktır. Peygamberlerini, ayetleri (mucizeleri) ve delilleri ile tasdikleyendir. Kullarının amellerini hakkıyla gözetendir. Hiç kimsenin kendisine galip gelemeyeceği Aziz/mutlak galiptir. O, Cebbar'dır. Her şeye ululuğu ile üstün gelendir. O, Mütekebbir'dir. Allah Teâlâ, müşriklerin O'na ortak koştukları putlardan ve diğer şeylerden münezzeh ve yücedir.
Él es el Creador que creó todas las cosas, el originador de las cosas, el Formador de Sus creaciones según Sus deseos. Para Él, que Él sea glorificado, son los nombres más hermosos, los cuales contienen Sus elevados atributos. Todo cuanto hay en los cielos y en la Tierra Lo glorifica por encima de toda imperfección. Él es el Todopoderoso a quien nadie puede vencer, El sabio en su creación, legislación y decreto.
الْمُصَوِّرُ (...the Originator of all Shapes....59:24) In other words, He gives shape to everything He creates. He has given particular shapes to all creatures whereby they are distinguished from one another. Every species has a shape distinguishable from all other species. Within one species too, there are differences in shape between males and females. Then there are uncountable differences between the shapes of the individuals of even one sex. The excellence of shaping or fashioning is of such high degree that the shapes of zillions of men and women are different from one another in a way that no face is an absolute copy of some other face. Had it not been so, no one could be distinguished from the other. This excellence and perfection of creative power belongs to none but Allah. Just as takabbur (show of greatness) is not permissible for anyone other than Allah [ as kibriya' is His exclusive attribute'], likewise no one, besides Allah, is permitted to do picture-making, because that too is the exclusive characteristic of Allah, and picture-making is an implied claim of being associate with Allah in this attribute.
لَهُ الْأَسْمَاءُ الْحُسْنَىٰ (... His are the Most Beautiful Names ....59:24). The Holy Qur'an has not given the exact number of these Most Beautiful Names of Allah. Authentic Prophetic ahadith have counted them ninety-nine. Tirmidhi has collected all the ninety-nine names in one Tradition. Many scholars have written full books on the subject of Asma ul-Husna or 'Most Beautiful Names of Allah'. The present writer has also compiled a concise monograph on the subject of 'Most Beautiful Names of Allah' published as an annexure to Munajat-i-Maqbul (by Maulana Ashraf Thanawi (رح)).
يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ (...His purity is proclaimed by all that is in the heavens and the earth ....59:24). That all creatures in the heavens and the earth declare the purity of Allah in unuttered language is self-evident: The wonderful, marvelous and amazing things created by Allah, and the awe-inspiring and staggering shapes fashioned by Him proclaim the praises of their Creator in unuttered language. However, it is possible too that the word 'tasbih' is used here in its real and literal sense, because according to the authentic view everything in this universe has some kind of sense that accords to its ability. Now, the foremost and primary requirement of this sense is to recognize one's Creator and paying gratitude to Him. Based on this premise, it is not far-fetched to conceive that everything in nature really declares the purity of Allah in articulate language, though human ears might not be able to hear it. Thus the Qur'an on one occasion says وَلَـٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ (...but you do not understand their extolling.) (17:44)
Benefits and Blessings of the Concluding Verses of Surah Al-Hashr
It is recorded in Tirmidhi on the authority of Sayyidna Ma'qil Ibn Yasar ؓ that the Messenger of Allah ﷺ has stated that Allah appoints 70, 000 angels who pray for Divine mercy for anyone who recites the following three times: اَعُوذُ بِاللہِ اَلسَّمِیعِ اَلعَلِیمِ مِنَ اَلشَّیطَانِ الرَّجِیمِ and the last three verses of Surah Al-Hashr هُوَ اللَّـهُ الَّذِي لَا إِلَـٰهَ إِلَّا هُوَ. If he dies the same day, he will attain the status of a martyr. If a person recites the same solemn words in the evening, he will attain the same status. [ Mazhari ].
Al-Hamdulillah
The Commentary on
Surah Al-Hashr
Ends here
On je Allah Tvorac svega, Onaj koji stvarima daje postojanje, koji stvorenjima daje oblik kakav želi. On, slavljeni, ima lijepa imena koja sadrže uzvišena svojstva, i sve što je na nebesima i na Zemlji svjedoči da On nema mahana i manjkavosti. On je silni kojeg niko ne može savladati, i On je onaj ko mudro stvara, propisuje i određuje.
O Allah, her şeyi yaratan, yoktan var eden ve yarattıklarına dilediği gibi şekil verendir. En yüce sıfatları ihtiva eden en güzel isimler O’nundur. Göklerde ve yerde ne varsa O’nu her türlü eksiklikten tenzih eder. Hiç kimsenin kendisine galip gelemeyeceği Aziz/mutlak galiptir. Yaratmasında, şeriatinde ve takdir etmesinde çok hikmet sahibidir.
The Quran is a declaration of the vital fact that man is not free, but is answerable for all his deeds to God who is all-powerful and who keeps a close watch on the actions of all mankind. This fact is of such grave import that it is enough to make even mountains tremble. But man is so negligent, forgetful and insensitive that, even after knowing this awesome fact, he is not perturbed. The names of God mentioned here are, on the one hand, an introduction to God’s Being. On the other hand, they show how Great is that Being who is the Creator of human beings and who keeps a constant watch over them. If an individual actually realises this, he will be completely engrossed in the remembrance and praises of God. The universe, by virtue of its creative meaningfulness, mirrors the attributes of God. It is itself wholly taken up with singing the praises of God and urges human beings to follow suit.
He is the Creator who created everything; the Originator of things; the Fashioner of His creations according to His wishes. For Him may He be glorified are the most beautiful names which contain His lofty attributes. Everything in the heavens and on earth glorifies Him from every deficiency. He is the Almighty whom no one can overpower; the Wise in His creation, legislation and decree.
Egli è Allāh, il Creatore di ogni cosa, Colui che ha portato ogni cosa all'esistenza, Colui che ha plasmato il Creato secondo il Suo volere; a Lui, gloria Sua, spettano i Nomi Sublimi che contengono i Suoi gloriosi attributi. Lungi Egli, nei Cieli e in Terra, da ogni mancanza; il Potente, Colui che non può essere vinto da nessuno, il Saggio nel Suo Creato, nella Sua Legge e nei Suoi decreti.
Allah là Đấng Tạo hóa và định lượng cho tất cả vạn vật, Đấng khởi sự cho mọi nguồn sống và tồn tại của mọi sự vật, Đấng định đoạt và sáng tạo hình thể cho mọi tạo vật theo ý của Ngài, Ngài là Đấng với những đại danh hoàn mỹ và thuộc tính tối cao tuyệt đối, tất cả vạn vật trong các tầng trời và vạn vật dưới đất đều tán dương và ca ngợi Ngài bởi Ngài là Đấng Toàn Năng trong việc trừng trị những kẻ chống đối Ngài và là Đấng Sáng Suốt và Khôn Ngoan trong việc quản lý và điều hành mọi sự việc.
Siya ay si Allāh, ang Tagalikha na lumikha sa bawat bagay, ang Tagapagpairal ng mga bagay, ang Tagapag-anyo sa mga nilikha Niya alinsunod sa ninanais Niya. Sa Kanya – kaluwalhatian sa Kanya – ang mga pangalan na pinakamaganda na naglalaman ng mga katangian Niyang pinakamataas. Nagpawalang-kaugnayan sa Kanya sa bawat kakulangan ang anumang nasa mga langit at ang anumang nasa lupa, ang Makapangyarihan na walang nakadadaig sa Kanya na isa man, ang Marunong sa paglikha Niya, batas Niya, at pagtatakda Niya.
Il est Allah, le Créateur et l’Auteur de toute chose, Celui qui donne forme à Ses créations selon ce qu’Il veut. Il possède les Plus Beaux Noms qui expriment Ses attributs suprêmes. Les habitants des Cieux et de la Terre Le purifient de toute déficience. Il est le Puissant à qui personne ne tient tête, le Sage dans ce qu’Il crée, prescrit et détermine.
Dialah Allah Yang Maha Pencipta segala sesuatu, Maha Mewujudkan segala sesuatu, dan Maha Pembentuk rupa makhluk-makhluk-Nya sesuai dengan keinginan-Nya. Dia memiliki asmaulhusna (nama-nama indah) yang mencakup seluruh sifat-sifat-Nya yang tinggi. Seluruh yang ada di langit dan di bumi menyucikan-Nya dari setiap kekurangan dan Dia Mahaperkasa yang tidak ada seorang pun yang mampu mengalahkan-Nya, lagi Mahabijaksana di dalam penciptaan-Nya, syariat-Nya, dan takdir-Nya.
